The Author (for that is the first branch) is double, either principall, or instrumentall. The cheefe author of this booke is God. For who is the inditer of the Scripture but he? or from what spirit can it proceede but from his? The Prophets alwayes begin their preaching and prophesying with this note,Esay 1, 10. Hab. 1, 1. & 2, 1. Thus sayeth the Lord: Heare ye the word of the Lord: the vision of Isaiah; the burthen which Habakkuk did see. Thus the Apostles shew their calling frō God,Rom. 1. ver. 1 Galat. 1, 1. Reuel 1, 1. Paul a Seruant of Iesus Christ, called to bee an Apostle, not of men, neyther by man, but by Iesus Christ. The Reuelation of Iesus Christ, shewed to his seruant Iohn. Thus Zachary in his song teacheth, thatLuke 1, 70. God spake by the mouth of his holy Prophets which were since the world began. To this accordeth the saying of Peter, 2 Pet. 1, 20.21 No prophesie of the Scripture is of priuat motion: for it came not in old time by the will of man; but holy men of God spake as they were mooued by the holy Ghost. And the Apostle affirmeth,2 Tim. 3, 16. That the vvhole Scripture is giuen by inspiration of God. Al which [Page 2] serue to teach vs, that the words of all the holy Prophets, are to bee receiued and embraced as the words of God: but the doctrine handled in this booke, is a part of the word of one of the most ancient, most holy, most excellent, and most diuine Prophets; and therefore consequently, the doings heere registred, and the doctrines heere deliuered, are to be holden as a portion of the vndoubted word of God. So then, as Christ spake to his Disciples,Math. 10, 20 It is not you that speake, but the spirit of your Father which speaketh in you: so may we truly say, it is not Moses that speaketh heere, but the Spirit of God that spake in him, and wrote by him; in which respect it may iustly be affirmed, He that heareth him, heareth God: and he that despiseth him that is the writer, dispiseth God that is the inditer.
And as the Author of this Booke appeareth to be the Lord himself, by an argument drawn from the generall to the speciall: so the authority of it will euidently appeare, and easily bee demonstrated out of sundry particular places and circumstances out of the booke it selfe. Such is the full consent and sweete agreement betweene the old and new Testament, that one of them serueth to confirme, ratifie, and establish the other. Hence it is, that Christ Iesus himselfe, and his Apostles writing by his spirit, do alledge sundry examples, produce sundry testimonies, proue sundry doctrines, and disproue sundry errors, as by an authenticke witnesse taken from this book of Moses, which now we haue vndertaken to expound. Moses the man of God, reciteth and reckoneth vp in sundry placesNumb. 20, 21. & 25. compared with 1. Cor. 10, 1, 2, 3, 4, 5, 6, 7, &c. of this Booke; on the one side the great mercies of God to his people; that he gaue them, and they did eate Manna, that is, bread from heauen; and dranke water out of the rocke: and on the other side, their wretched vnthankfulnesse toward him; they lusted after flesh, they murmured against him, they committed fornication, and perished manie thousands of them. The truth of these thinges is confirmed by the Apostle Paul, 1. Cor. 10. testifying, that they did all eate the same spir [...]tuall meat, and all dranke the same spiritual drinke, drinking of the rocke that followed them: and thereupon alluding vnto the history, he saith;Num. 21, 6, 8 compa [...]d with 1 Corin. 10. Iohn 3 Let not vs commit fornication, as some of them committed fornication, and fell in one day three and twenty thousand. Againe, we reade heere, how [...]od brought among them in the wildernesse fiery Serpents Numb. 12, 6, 7 compared with Hebr. 3, 2, 5. that destroyed them, but vpon their repentance and humiliation, hee was reconciled, & commanded Moses to make the resemblance and representation of those fierie Serpents, and set it vpon a pole, that so many as were bitten, m ght looke vpon it, and liue: The truth of these appeareth both by the testimony of Paul, 1 Cor. 10, 9. Neither let vs tempt Christ, as some of them tempted him, and were destroyed by Serpents: & by the words of Christ himselfe, Iohn 3, 14, 15. As Moses lift vp the Serpent in the wildernesse, so must the Son of man be life vp; that whosoeuer beleeueth in him should not perish, but haue eternall life. Moses in the 12 chap. saith;Num. 11, 29. compard with Iames 4, 5. If there be a Prophet of the Lord among you, I will be knowne to him by Dreame or vision: my seruant Moses is not so, who is faithfull in all his house. Heereunto the Apostle to the Hebrues alludeth; Consider Christ Iesus the high Priest of our profession, who was faithfull to him that hath appointed him, euen as Moses was in all his house. Moreouer, in the former chap. when Ioshua saw the two Elders in the hoste to prophesie,Iunius in paralel. hee feared that Moses his reputation and authority would be diminished, & therefore ran to him in haste that hee should forbid them: but Moses saide vnto him; Enuiest thou for my sake? Heereunto the Apostle Iames alludeth; Think ye that the Scripture saith in vain, Doth that spirite which dwelleth in vs lust vnto enuy? Lastly, to omit sundry Testimonies that might be produced,Numb 24, 14. and 31, 16. compard with 2 Peter. 2, 15. Iude 12. Reu. 2, 14. and are remembred by others, we haue at large laide before our eyes the example of Balaam, hired to curse the people of God,Iohn 5, 34, 36. who gaped after gaine and promotion, and gaue mischeiuous counsell to the Moabites and Midianites to worke their death and destruction. This truth is confirmed by sundry the Apostles, Peter, Iude, and Iohn, in the new Testament; who mentioning this history, declare both that bee loued the wages of vnrighteousnes, and laid a stumbling-blocke before the children of Israel to intrap them, & was reprooued for his iniquity by his Asse, Who spake with mans voice, and forbad the foolishnesse of the Prophet. These things being duly weighed, and throughly considered, do sufficientlie teach vs, who is the author of this Booke; not man, but God: and that the authority of it, is diuine, and not humane. Now let vs see what vse may be gathered from hence, and how it may be profitably applyed to our instruction.
Wherefore, to informe our iudgement aright, and reforme our affection, we are to obserue two points: first, we must acknowledge that it is Gods mercy to speake vnto vs by men like vnto our selues, and subiect vnto the same infirmities and passions that we are, who applyeth himselfe to our weakenesse, and respecteth our capacity, who are not able to abide his presence, who is so glorious in holynesse, fearefull in praises, doing wonders. We see this in the Israelites at the deliuerie of the Law, when the voice of God sounded in theyr eares, they ran away and could not abide it; they feared to be consumed at once, & cryed out vnto Moses, Exod. 20, 19 Talk [...] thou with vs, and wee will heare: but let not God talke with vs lest wee dye. When the Lord reuealed a part of his glory, sitting vpon an high throne, the angels couered their faces, & were not able to abide the beauty & brightnes of his maiesty, the lintels of the doore cheeks moued, the house was filled with smoke, & the Prophet himselfe said,Esay 6, 5. Woe is me, for I am vndone, because I am a man of polluted lippes, and I dwell in the middest of a people of polluted Lippes: for mine eyes haue seene the King, the Lord of hostes. In like manner, if God should appeare vnto vs, and vtter his voice from heauen, we should feare, and quake and fall downe as dead men, and cry out with great astonishment; Alas we shall dye, beecause we haue seene and heard the Lorde; as many of the Fathers did: then we would make request to haue the Ministers of the worde speake vnto vs, whom now we despise, and whose word wee contemne as base and contemptible. It is therefore to bee accounted and receyued as a notable token of his great mercy toward vs, that he sendeth vs to school to learne of our Brethren, to whom wee may freely and familiarly resort for counsell in our doubtes, for comfort in our afflictions, for knowledge in our ignorance, for instruction in godlinesse, and for resolution in all our wants. Secondly, we must labour to perswade our owne hearts, that it is his word which we heare, and his Ministers that speake vnto vs; and that it is our duty to heare them as the Lord himselfe, whose Messengers they are, whose calling is from him, and whose mouths he hath opened to speak his word with boldnesse as it ought to be spoken. Let vs craue this mercy at Gods hands to resolue vs of this point, and to settle our consciences in the, full assurance of it: This will be a forcible means to make vs heare it, and regarde it, as Gods owne ordinance ought to bee heard and regarded. And vntill wee haue learned this Lesson, we can neuer reuerence the preaching of the worde as is required of vs, either for the aduancement of Gods glory, or the comfort of our owne soules.
Let vs therefore perswade our selues of this, and set it downe as a principle and firme conclusion; that as the words of the Prophets and Apostles are of great authority, euen the word of the eternall God, most vndoubtedly to bee receyued▪ and most assuredly to bee beleeued: so likewise the words of all Gods true and faithfull Ministers, truely expounding, and faithfully giuing vnto vs the naturall sense and meaning of the Scriptures, and gathering sound doctrine out of them for the instruction and edification of the people of God▪ & grounding all they teach on the sure foundation of the Prophets and Apostles; the words. I say, of Gods Ministers in these dayes are no lesse to be esteemed and acknowledged ye word of God himself▪ then if Esay or Ieremy, thē if Paul or Peter, or any of the rest did write or speak vnto vs. For the Scripture standeth not in words, letters, or syllables, but in ye sense & vnderstanding. So long then as the Minister vttereth not the conceits of his own brain, nor deliuereth the traditions and precepts of men, but holdeth himself to the doctrine of ye Scripture, which is the touchstone to try truth from falshood, & to descern the word of God from the word of man, hee is no otherwise to bee heard, and the Gospell no otherwise to be receiued from his mouth, then if some Prophet [Page 6] of God, or Apostle of Christ were among vs. For, wee must not haue the Faith of our glorious Lord Iesus Christ in respect of persons: but when the same faith, the same truth, the same word is preached, both by the former Prophets and Apostles, and by the ordinary Ministers of the Church of the times wherein wee liue, if it should bee receiued when it is published by them, and reiected when it is deliuered by these,Iames 2, 1. wee should haue the faith of Christ in respect of persons; which is forbidden & condemned by the Apostle. Hence it is, that our Sauiour speaketh to his Apostles,Math. 10, 20 Luke 10, 16. It is not you that speak, but the spirit of your Father that speaketh within you. And to the 70. Disciples, and in them to all his true Ministers to the end of the world; He that heareth you, heareth me: and he that despiseth you, despiseth mee: and he that despiseth me, desp seth him that sent me. For this cause the Thessalonians practising this point, are commended by the Apostle, that they esteemed and receiued the doctrine deliuered vnto them,1 Thes. 2, 13. Rom. 1, 16. Not as the word of men, but as it is indeed the word of God, which is the power of God to saluation, to euery one that beleeueth. They are the Embassadors of God, sent out of him to call vs to repentance; and therefore their word, or rather the word of GOD spoken by their mouth, is to be heard with reuerence, marked with diligence, and practised with obedience.
The writer of this Book, as also of the three former, and of that which followeth, was Moses, faithfull in the house of God; of whose stocke, parents, birth, preseruation, banishment, and return into the land of Egypt, from whence he brought the children of Israel, wee reade at large in the Booke of Exodus. Him God hauing set apart from his mothers womb to be the deliuerer of his people, doth call (as it isPsal. 78, 70, 7 [...], 72. saide of Dauid) and tooke him from the Sheepfolds, euen from behind the Ewes with yong, brought he him to feede his people in Iacob, & his inheritance in Israel: so he fed them according to the simplicity of his heart and guided them by the discretion of his hands. Him also did God chuse to be one of the Scribes to penne a part of his word, the first and most an [...]ient Scripture, sufficient to guide that people into all truth necessary to be beleeued of them. For as Princes and Noblemen haue their principal Secretaries, whose persons and pennes they vse to what purposes they please: so hath GOD his selected instruments to write his will, and to endite what things he reuealed vnto them, by whose Spirit they were wholy guided and directed that they could not erre,2 Pet 1, 21. for the Prophesie came not in old time by the will of man, but holy men of God spake as they were mooued by the holy Ghost. Such a one was Moses the first chosen vessell of God to pen & publish his word, that it might bee knowne and conueyed vnto all posterities: to himNum. 12, 8. Deut. 34, 10. God spake mouth to mouth, and by vision, and not in dark words; like to him there arose not a Prophet in Israel, whom hee knew face to face. These Prophets of God, may rightly bee called second Authors of the Scripture, all of them Gods Secretaries, but Moses as his principall Secretary.
This consideration of Gods choosing men to be as his organs and instruments to put his Vse 1 whole will and word in writing, doth offer to vs diuers good vses, which briefly wee will run ouer. First, it conuinceth all those that thinke and gather, that neither this book nor the other foure were written by Moses, as now they are left vnto vs, but by Esdras or some other more auncient Scribe that liued before his time. Adde heereunto,Iren. lib. 3. cap 25. Tertul. lib. de bab. mul. clem. Alex. lib. 1. strom. Hieron. aduers. Helu. Euseb. in Chronic. that manie of the Fathers and Doctors of the Church maintayned, that when Ierusalem was assaulted & sacked by the Chaldeans, all the bookes of Moses and other Scriptures, were burned together with the Temple, and were afterward written againe and brought to light through the help of the diuine memory of Esdras, who remembred al that was written in the former copies. But this coniecture so much stood vppon by the Ancients, be it spoken with their patience and pardon, is no better then a fable, & may bee conuinced by euident demonstration of vndoubted reasons. True it is, the fourth of Esdras telleth in sober sadnesse this dreame,Esdr. lib. 4. c: 4, 23. & cap. 14, 21. but euery one knoweth that booke to bee Apochryphall, & almost as full of lies as leaues; insomuch that the Church of Rome ouer bold to adde to the Canon, yetBel. de verbo Dei, lib 1. cap: 20. & lib. 2. cap: 1. are ashamed of this booke to make it Canonicall. And we neuer read that the Babylonians euer attempted this sacriledge; and if they had, it seemeth vnlikely and vnpossible that euer they coulde bring it to passe, the bookes beeing dispersed into many mens hands, and extant in sundrie copies in sundry places. The Assyrians which were sent as certaine Colonies to inhabite in the waste roomes of the ten Tribes, the Kingdom of Israel being ouerthrown by Salmanasar, when they were disturbed and destroyed by Lyons that tore them in peeces,2 Kin: 1 7, 27 were instructed by one of the Priestes in the Law of Moses, and no doubt had it among them. Antiochus a most bloody tyrant, commaunded the bookes of the Law to be cut in peeces & burned, so many as hee could finde, yet did the faithfull preserue them safe and sound, with the danger of their owne liues, 1 Mach. 1, 59. [Page 7] Besides, it is not to be imagined, that Ezekiel and Daniel, continuing in Babylon the seuenty yeares of the captiuity, wanted the word & law of God all that time, to say nothing of Ieremy the Prophet, and Gedaliah the Prince, were they all so carelesse, or forgetfull, that in the ruine of the City, and spoyling of the temple, they would neglect the Law, and not saue one booke out of the fire? Was there neuer a godly man left that was mindfull of the booke of God? But what place is there lefte for any such surmise and suspition, seeing the prophet Daniel had both the prophesiesDan: 9, 2, 11 of Ieremy, & the Law of Moses? Moreouer, it appeareth by the testimony of Ezra himselfe, the Scribe of God,Ezra 6, 18. that the people beeing returned from their captiuity had the Law of Moses amongst them, before Ezra came into Iudea, which no doubt Zorobabel and Ieshua brought with thē. Heereunto agreeth the saying of Christ our Sauiour,Ioh: 5, 46, 47 If ye had beleeued Moses, ye wold haue beleeued me, for he wrote of me: but if ye beleeue not his writings, how shall ye beleeue my Wordes? Whereby wee see, that the very writings of Moses himselfe were then read, and to be read in the Church. Thus also speaketh Philip to Nathaniel, Iohn 1.45. We haue found him of whom Moses did write and the Prophets. Lastly, to this purpose is Abraham brought in by the Euangelist speaking to the rich man,Luke 16:29 They haue Moses and the Prophets, let them heare them. All these testimonies, to which wee might adde a surplusage of many others, do directlie teach vs, that we are not to doubt, or to cal in question the ministeriall or instrumentall authour of this booke, but acknowledge it to be, not Ezra, nor anie before or after him, but Moses himselfe, who was the first penner of it.
Lastly, this reprooueth the cursed crew, and damnable sect of the Manichees, and their Vse 4 off-spring the Anabaptists, a pestilent sort of brainsicke Heretiques; sicke indeed as well of pride as of folly, which spew out open and odious blasphemies against God; and stick not to affirme, that it was not the true God, but the Prince of darknesse that spake to Moses; and so would thrust him out of the church because he hath a veile ouer him; alledging, or rather deprauing the words of the Apostle,2 Cor. 3, There remaineth vnto this time the same couering vntaken away in the read ng of the olde Testament, which veyle in Christ is put away. from whence they gather, that Moses with his couering is by Christ quite abolished. But this is to corrupt, not to interprete. The couering indeede remaineth, but to whom? Is is to vs, who behold as in a mirrhor the glorie of the Lord with open face? Not to vs, but to the Iewes, who hearing Moses read, and cleauing to the letter of the Law, doe despise the Gospell which is the ministery of the Spirite, and willingly put out their owne eyes. Neyther doth the Apostle say, that Moses is taken away [Page 8] by Christ, but the couering of Moses; wc is done, not by the abolishing and abrogating of Moses, but by the lightning of the Iewes, & by their conuersion to Christ,2 Cor. 3, 16. For after their heart shall bee turned to the Lord, the Veile shall be taken away. Againe, they obiect, that Moses was a seruant, Heb. 3, 5. But the seruant abideth not in the house for euer: it is the Sonne that abideth for euer, Iohn 8, 35. therefore the Sonne beeing come, the seruant is to bee cast out of the house, that is, Moses out of the Church: otherwise wee should paralell and make equall the seruant to the Master. A most fond collection, and such as ouerthroweth themselues. For if this be true, that the seruant hath no place in the presence of the Maister; then not onely the Prophets and Apostles, but all Pastors and Teachers, yea the Anabaptists themselues, with such as seduce them; who glorie to be seruants of Christ, must be thrust out of the Church, that the seruants departing may leaue the house empty for the Master. Again, the words of Christ are maliciously wrested against Moses (who is expresly honoured by the Lord himselfe to be a most faithful seruant) which are spoken against him that is the seruant of sin. For thus the words lye in order, Verily, verily, I say vnto you, that whosoeuer committeth sin is the Seruant of sinne, and the Seruant abideth not in the house for euer, &c. Therefore wicked seruants, such as these frantique heretickes are, shall not abide in the house of God: but good & faithfull seruants,Hebru. 3, 5. such as Moses was in all his house, shal continue in ye house. Lastly, it is no sound consequent to conclude, that the seruant is not to be heard, because the Master is rather to be heard; neither is this to equall or prefer the seruant before the Master, to heare the seruant beare witnesse of his Master. For we are taught that he heareth ye Lord, that heareth the seruant as the Ambassador of his lord.
The Reasons why this Booke hath this name aboue all other, are these. First,Causes why this Booke is called Numbers. beecause there is comprized heerein a double numbering of the people; One in the Desart of Sinai, which is described in this Chapter: the other, in the Plaine of Moab, ouer against Iordan, mentioned in the twenty & sixth chapter of this Booke. Secondly, by reason of the numbering of the Leuites, who were consecrated to the Office of the Priest-hoode, and separated for the Ministery of the Tabernacle, which is reckoned vp in the fourth chapter. Thirdly, the Booke may haue this Title in regard of numbering vppe particularly the gifts and Offerings which the Princes of the Tribes at the consecrating of the Tabernacle and the Altar offered, of which we reade a large rehearsall in the 7. chapter. Last of all, for the enumeration and numbering vp of the 42. places of abode, where the children of Israel pitched their Tents after they wer come out of Egypt, described from iourney to iourny in the 33. chapter. Thus we see the causes rendred, wherefore this booke hath the inscription of Numbers giuen vnto it.
First, let vs condemne our own ignorance, and sit in iudgement vpon the darknes of our owne hearts, who of our selues are able to vnderstand nothing, except it bee reuealed from aboue. It is the saying of Christ to Peter after his worthy confession, that he was the son of the liuing God,Math. 16, 17 Blessed art thou Simon the son of Ionas, for flesh and bloud hath not reuealed it vnto thee, but my Father which is in heauē. And the Apostle witnesseth as much,Rom. 8, 7. 1 Cor. 2, 10, 14 The wisedom of the flesh is enmity against God▪ for it is not subiect to the Law of God, neither indeede can bee. Likewise in another place. God hath reuealed them vnto vs by his Spirit: but the naturall man perceiueth not the things of the Spirit of God▪ for they are foolishnes vnto him, neither can he know them, because they are spiritually discerned. The manner of many in reading the Scriptures, when they come to that which passeth theyr capacity, is, to condemne them, & not themselues. But if we would profit aright, and benefite our selues by them, wee must set this downe as the first rule, and as a principle of our faith, that the fault is in our selues, and in our owne weaknesse.
Secondly, it is required of vs to be of humble spirit, which is a thing much accepted of God. Such onely are right hearers, and such God requireth vs to bee when wee heare him come and speake vnto vs. This appeareth by the Prophet Esay, when hee bringeth in the Lord speaking vnto vs,Esay 66, 3. To him will I haue respect, euen to him that is poore, and of a contrite spirit, and trembleth at my words. The scripture is compared by one to a great and high palace, but the doore that entreth into it is very low, so that the high-minded and proud presumptuous man that standeth vpon the high conceites of his owne minde cannot run in; but it is necessary that he stoope downe low & humble himselfe, whosoeuer intendeth to haue any passage into it. This spirituall pride is the mother of all error, but humility leadeth vs into all truth,Iames 4, 6. For God resisteth the proud, and giueth grace vnto the lowly.
Lastly, we must come to the Scriptures, to hearing and reading of them with prayer, desiring him to direct vs, and crauing his blessing vpon our labors. The word of God is as an hidden treasure laide vp in the Lords Coffers, Prayer is the Key to open it, the way to come to it, the hand to receiue it. The Prophet Dauid prayeth oftentimes to God to open his eyes, and to giue him vnderstanding,Psalme. 119 18, 34. that he might see into the wonders of his Law. We haue a gracious promise from God, that hee which asketh, shall receiue; hee that seeketh, shall finde; and hee that knocketh, shall haue the doore set open vnto him. Many of Gods Seruants haue attained to more knowledge and vnderstanding in the mysteries of the Kingdome of heauen, by prayer, then by their own study, labour, reading, and searching. If then we shall ioyne it to our reading and hearing▪ it shall bring a great blessing with it, & reueal the secrets of God vnto vs. Thus much touching the Title of this booke.
The Apostle hath many meditations to this purpose, Phil. 3.Phil. 3, 20, 2 Cor. 5, 6, 7. Heb. 11, 13, 14 Our conuersation is in Heauen, from whence we looke for a Sau [...]our, the Lord Iesus: and 2, Cor. 5. Whiles we are at home in the body, wee are absent from the Lord, for wee walke by faith and not by sight. And Hebr. 11: speaking of the Patriarkes, Abraham, Isaac, and Iacob, he saith, They confessed that they were strangers and Pilgrims on the earth, for they that say such things, declare plainely that they seeke a Countrie. We must not looke to finde Heauen vpon the earth, we shall heere meete with many afflictions, and it is profitable for vs, to exercise our faith, patience, and prayer, leste the flesh shoulde waxe proud against the spirit, and lift vp it selfe against God.
Fourthly, we learne the vnchangeable loue of God toward his people. It is euident by Ʋse 4 this booke more then by the former▪ how diuersly they prouoked him to wrath by their sinnes, as their lust, murmuring impatience, vnthankfulnesse, idolatry, and fornication, they tempted him in the wildernesse whereby they deserued not onely to be depriued of the Land of Canaan, but to bee excluded out of the Kingdome of heauen. Notwit [...]sta [...]ing God continued their mercifull Lord still, so that his election is immutable,Iohn 13, 1. and whom hee loueth, he loueth him to the end. What then? shall we sinne, that grace may abound? God forbid: nay, how shall wee that are dead to sinne, yet liue therein? As his graces & guifts are without repentance, so they must leade vs [Page 12] to repentance, and cause vs to expresse backe againe vnfained loue vnto him who loued vs first.
Thus may the booke not vnfitly be diuided and handled: but for the greater plainnesse & perspicuity, we will diuide it into three parts. The first is the preparation of the people, and a fit ordering of them to take their iourney at the Commandement of God, in the first ten chapters. The second part toucheth those memorable euents which happened vnto them in their iourney, to the 26, chapter. The last is of matters belonging to their entrance into their inheritance, and of taking possession thereof, from the 26 chapter to the end of the booke. I am not ignorant, that others frame vnto themselues another order,Tostal. in nitio Numer. Lyra in Annot. and stand vpon another diuision: but what method soeuer we follow, we may easily feele the finger of God in it, and out of this diuision let vs learne some good vses for our instruction.
Thirdly, seeing God hath disposed his word in an exact manner, and ranged it into good Ʋse 3 order, we must be carefull to know it and vnderstand it: and where God vseth the greatest art, we must vse the greatest care. This duty hath many parts,Duties to be practised in hearing the word. and doth spread it selfe into sundry branches. Now wee shall shew our selues to respect his word, if first of all there be in vs a ready and willing minde to receiue it. Euen as a man taketh willingly his friends gift, and doth not turn away his face, nor shut his hand when it is offered vnto him: so must we bee ready and prepared to entertaine the Teachers of Gods word. Secondly, it is required of vs to shew labor & diligence without wearinesse. Euen as worldlings ceasse not to attaine the corruptible treasures of this world: so must wee imply our industry and spare no paines taking to enioy the heauenly riches, which far surpasse all earthly substance. Thirdly, we must attend and lissen with the eares of body and minde, to that which wee heare, as men begin to lift vp their eares whē they heare of some matter of profit. Nothing can yeeld vs the like benefit and profite that the word doth: all is but trash and trumpery in comparison of it. Fourthly, we must looke to our memories, and hide his Commandements within vs. As then, men lay vp their iewels, and keepe them vnder locke and key, lest they be lost and taken from them: so must we heare with all [...]ttention, and not suffer the doctrine of the word to slip out of our minds, but keepe his worde stedfastly, and settle it firmely in our remembrance. The fift meanes is to encline our hearts vnto the wisedome of his word: Our religion must not be outward, nor stand in ceremonies, as the religion of hypocrites doth. The ground that receiueth the seed sowne in it, if it be out of heart, it brings forth no fruit: but if it be in good hart it bringeth forth fruit in abundance. So is it with vs; if we haue hollow and barren harts, we neuer profite though we heare al day long: but if we haue good & honest harts when we heare the word, we keepe it & bring forth fruit with patience▪ some an hundred, some sixty, and some thirty fold. We haue many that heare in these dayes, but they are as ground that is out of heart, they bring forth nothing but weeds, & thistles, brambles and briars, no good Corne can bee seene to spring vppe and grow in them. The sixt and last helpe is feruent prayer, and an earnest begging of Gods blessing [Page 14] at his hands, which if we be carefull to aske, his promise is sure, & gone out of his mouth, which he will neuer call backe; nay, which he can neuer call backe: namely, that we shal receiue.
CHAP. I.
1 THe Lord spake againe vnto Moses in the Wildernesse of Sinai, in the Tabernacle of the Congregation, in the first day of the second moneth, in the second yeare after they were come out of the Land of Egypt, saying:
2 Take ye the summe of all the Congregation of the children of Israel, after their Families, the housholds of their Fathers, with the number of their names: to wit, all the males man by man. And so forward vnto the end of the 16. verse.
WE haue shewed already, that Moses in the ten first chapters, prepareth the people of Israel, to vndertake their iourney toward the promised Land, the land of Canaan. If they had beene taken vnprepared and vnprouided, it would haue stopped their course, and hindred their way, and encouraged their enemies. Wherefore there is order taken in the first place, that all should be in readinesse, fitted to go, and rightly disposed to attaine the end of their desires. In these chapters, we must consider three things. First, the numbering of the people, & taking the summe of them. Secondly, lawes are prescribed how to keepe themselues pure and holy in their iourneyes. For how should the Lord their God go with them, vnlesse they walked in holines? Thirdly, the maner of their going is deliuered, in what sort they were to proceed. The numbering of the people is set downe in the foure first chapters. The lawes of sanctification are handled in the fiue chapters following, to wit; the 5, 6, 7, 8, & 9. chapters. The maner of their iourney in the tenth and last chapter.
The taking of the number of the Israelites, and setting downe the summe of them (which is the argument & drift of the foure first chapters) is of two sorts; the one of the people, the other of the Priests and Leuites that ministred before God, and serued in the Tabernacle of the congregation. The gathering of the sum of the people is in the two first chapters: the numbring of the tribe of Leui is in the 3. & 4. chap. Touching ye numbring of the people, we haue a rehersal and reckoning vp of their persons in the first chapter: and of the ordering and disposing of them vnder seueral Ensignes and Regiments in the second chapter.
This first chapter, into which wee are now entred, cōtaineth these two points: the former is the taking of the summe of the people of Israel in the wildernesse of Sinai: the latter is the exempting of the Leuites, together with the cause wherefore they were not numbred. So then, we see who they wer that were numbred, and then who were not numbred. Touching the former, it comprehendeth both the commandement of God to number them, and the obedience of Moses. The commandement of God is amplified by sundry circumstances, as of place, of time, and maner of doing. The place is twofold, generall in the desert of Sinai, where the Law was giuen: and special in the Tabernacle of the Congregation, from whence God promised hee would declare himselfe vnto them, Exod. 25.22. and tell all things which he would giue in commandement vnto the children of Israel. For we must know there were three places, out of which God gaue audience to Moses, In what places the Lord vsed to speake with Moses. and vsed to speake vnto him. One was at the dore of the Tabernacle, where the Altar of the burnt offerings was, as Exod. 29, 42. This shall be a continual burnt offering in your generations at the doore of the Tabernacle of the congregation before the Lord, where I wil make appointment with you, to speake there vnto thee. Another was out of the cloud of pillar, Num. 12, 5. But this for the most part did concurre with the other, inasmuch as the pillar of the cloud did most vsually stand in the doore of the Tabernacle, whensoeuer the Lord did from thence speake vnto Moses. The third was the Mercy-seate, which was the chiefe and principall place, Numb. 7, 89. When Moses went into the Tabernacle to speake with God, hee heard the voyce of one speaking vnto him from the Mercy-seat, that was vpon the Arke of the testimonie between the two Cherubims, and he spake to him.
The second circumstance, is the time when God commanded the people to be numbred, that is, the first day of the second moneth, and of the second yere, after they were com out of the land of Egypt. By this it appeareth that the Israelites abode in the desert of Sinai almost an whole yeere. For they came into that wildernesse, the first day of the thirde [Page 15] Moneth, in the first yeare, Exod. 19, 1: and they continued in that place vnto this time, neither did they remoue their Tents before the twentieth day of the second Moneth of the second yeare, as appeareth, chap. 20, 11, of this booke. The cause of this long staie and continuance in this wildernesse was, because God would haue his people throughly taught and instructed in all things belonging to his worship and seruice, before they inhabited and possessed the Land of promise. For within this space of time, the Lord published the Law in Mount Sinai, commanded the Tabernacle to be builded, which Moses erected the first day of the second yeare, and in the daies following of the first moneth, hee gaue them Lawes touching the sundrie sorts of sacrifices, and touching the difference of cleane and vncleane, prescribed at large in the booke of Leuiticus.
The third circumstance is the manner of their numbring, namely, that Moses & Aaron must take other Princes, the heads of ye house of their Fathers to bee helpers and assistants vnto them, who ioyning with them, must take the summe of all the Congregation of ye Children of Israel, after their families and households of their Fathers from 20 yeare old and aboue, all that go foorth to the warre in Israel. Whereby we see in this particular numbring, who are excepted and exempted; to wit, first, all that were strangers from ye Children of Israel, Moses did not meddle with them. Secondly, women, for he was charged to take account onely of the males. Thirdly, such as were vnder twenty yeare old. Fourthly, olde men that were not fit for Shielde and Speare, or to draw the sword. Fiftly, such as were maymed, or impotent, or sickly & diseased, are also essoined by this Law, and haue as it were a pasport giuen vnto them, beeing cashired and discharged from seruice, and left out of the numbers that are enrolled and recorded.
Question 1 In this diuision two questions arise, which are to bee answered. First, touching this numbring, whether it were the same which is mentioned in the Booke of Exodus? I answere▪ Answere. there is a threefold numbring of them described by Moses; first, that in Exodus, chapt. 30. The second is in this chapter: the last is afterward in this book, chapt. 26. These summes were taken vpon seuerall occasions, at seuerall times, for seuerall ends, and differ much in the number of such as were accounted, as may appeare by the seuerall comparing of one of them with another.
Secondly, it may be demanded for what Question 2 cause God commandeth a particular account & summe to be taken of his people, to whom they were well knowne. I answere, Answere. not because God would vnderstand whether they wer sufficient for number, or able for strength, to buckle and encounter with their enemies, forasmuch as nothing is vnknowne to him, nothing is hard to him, or vnpossible for him to bring to passe, who is able to saue as well with a few, as with many. The causes are these: First, for order sake▪ that there shold be no occasion of contention for primacy or precedency, but that euery Tribe and family should know his place and time when to remoue, and when to stand still; when to fight with their enemies, and in euery point what to doe. Secondly, that such things as were to be paide for the vse of ye Tabernacle, might the more easily bee collected and gathered, when they were separated according to their Tribes, and the Tribes according to the families, & the families according to the household, man by man. Thirdly, to make manifest the truth of his promise, and the power of his hand: his truth, in performing his promise, made long ago to Abraham, Gen. 15. yt he would increase his posterity: in power, partly in multiplying the people so greatly in so short a time, and partly in feeding and sustaining them in the wildernesse, without haruest or husbandry, without planting or tilling, without sowing of Corne, or without feeding & breeding of Cattell. Fiftly, to testifie his exceeding great loue toward them, and speciall care ouer them. Such things as are deare vnto vs, we delight oftentimes to looke vpon them and to take the number of them, lest any of them should be lost. A faithfull shepheard will many times tell the sheep committed vnto him, lest any of them should be missing. So in this Commandement to haue all his people numbred, is set foorth an infallible token of his care and prouidence toward them. Lastly, they are seuerally and distinctly numbred euery Tribe by himselfe, that in time to come it might bee certainely knowne and perceiued, of what Tribe & family Christ Iesus the promised Messiah should be borne: for as much as according to the ancient promise vttered by the mouth of Iacob and other Prophets, he should be borne of the Tribe of Iudah, and of the house of Dauid, to whome also he is often promised. Now let vs come to the doctrines of this diuision.
Verse 2, 3. Take the summe of all the Congregation of the Children of Israel, &c: from twenty yeare old and aboue, all that go foorth to the warre in Israel, &c. We see in these words who is the Author of this numbring of the people, not Moses, not Aaron, not the heads of the house of their Fathers, but God alone who hath sole authority both ouer Princes & people. From hence we might obserue, that God is the directer, commander, and instructer of his people: and therefore wee should depend vpon him, and aske counsell at his mouth. But wee will not stand vpon euery particular circumstance▪ nor examine euery word; heere let vs marke who they were that God would haue numbred, not women, but males: not children, not old men, not impotent men, but such as are able to handle the [Page 16] sword, and to draw the bow, and to fight against their enemies for their liues, for their wiues, for their children, and for the maintainance of Gods worship. Doctrine 1 This teacheth vs, that a godly man may lawfully be a warriour.A godly man may lawfully be a warriour. If war were not in it selfe lawfull, God would neuer take order in this place, to haue a muster taken of such as are able to beare armes True it is, euery good ordinance and profession may be abused, and nothing is so well instituted, but by mans corruption it may bee wrested, and the right vse thereof ouerturned. We see in this place, in this Commandement of God▪ that his Church and people may lawfully take vp weapons, and make war against their enemies. Abraham is saide to bee the Father of the faithfull, and the faithfull to be carried into his bosome, and to sit down with him in the Kingdome of Heauen: Yet hee made warre, Gen. 14, 14, 18 and ouer threw the enemies that had spoyled Sodome, and carried away the riches of it as a prey; and was not reprooued of Melchizedech, the Priest of the liuing God, but refreshed together with his army. The like we might say of Moses, Ioshua, the Iudges, and other godly Kings,1 Sam. 17, 47 and 2 Sam. 25 28. who fought many battels by the commandement of the Lord. The Scripture teacheth that Dauid a man after Gods owne heart, did fight the battels of God, and the people of God standing in battell aray against the Philistims, are called, The hoast of the liuing God. When the Souldiers heard the preaching of Iohn, the fore-runner of Christ, they came vnto him, and asked of him what they must doe: he did not disswade them from warre, or perswade them to cast away their weapons, but gaue them directions how to behaue themselues in that honourable profession, Doe violence to no man, neither accuse any falsely, Luke 3, 14. and be content with your wages. Neither did Peter, being sent for to come to Cornelius, a captaine of the Italian Band, a deuout man, and one that feared God command him to follow a new trade of life. Neither did Paul perswade Sergius Paulus the Deputy,Acts 10, 3, 4. and 13 7, 12 a prudent man, to renounce that calling: which no doubt they would haue done, if the profession of Chiualry, had not stood with the profession of Christianity. The Apostle in the Epistle to the Hebrews, teacheth touching the faithful,Heb. 11, 33, 34 that through faith they subdued kingdomes, wrought righteousnesse, obtained the promises, stopped the mouthes of lyons, quenched the violence of fire, escaped the edge of the sword, of weake were made strong, waxed valiant in battell, turned to flight the armies of the aliants. All these testimonies and examples of the old and new Testament, set forth expresly this truth, that it is a lawfull thing and allowed to the godly to follow the warres.
The reasons to confirme this truth do follow. Reason 1 First, God doth command it▪ and therefore doth allow it as iust and lawfull For hee doth not will things because they are iust, but they are iust because he willeth them. Now the holy Scripture affoordeth sundry testimonies of this truth, and setteth downe the precepts & commandements that God gaue to his people to bee their warrant to vse their weapon. So he commanded them to destroy the Canaanites, Deut. 7, 2, 3. The Lord thy God shall giue thē before thee, and thou shalt smite them, thou shalt vtterly destroy them, thou shalt make no couenant with them, nor haue compassion on them. Thus he commanded Saul to slay the Amalekites, 1 Sam. 15, 2. who set vpon the people of God when they were come out of the Land of Egypt; and as God commanded the worke, so he gaue a blessing vnto it, so that those enemies were brought to destruction. For we reade in the holy history, that God said vnto him, I remember what Amalek did to Israel, how they laid waite for them in the way, as they came vp from Egypt, now therefore go and smite Amalek and destroy ye al that pertaineth vnto them, and haue no compassion on them, but slay both man and woman, both infant and [...]uckling, both oxe and sheepe, both Camell and Asse. Many other precepts are found in the word of God, which we cannot stand vpon. But God the Lord of hoasts commandeth nothing yt is vniust & vnlawful, therfore war rightly vsed is lawful & warranted.
Secondly, as God gaue direct and expresse Reason 2 commandement, so the people of God going forth to battell were to call vppon him for a blessing, and to sanctifie the worke by prayer, and in so doing haue beene heard. Things in their owne nature vnlawfull, are so foule and filthy, that no prayer and inuocation of Gods name can cleanse them: nay▪ they make such prayer foule and abhominable. If an idolater going to worship his Idol, and serue the creature which is the work of mans hands, should poure out his praiers all day long,1 Kin. 18, 26. as ye Priests of Baal did to bee heard, O Baal heare vs: what were this but a bellowing or beating of the aire, or what profit should they receiue by it? But the people of God hauing praied for good successe, building themselues vpon the commandement of God, vpon the promise of blessing, and vpon the example of the faithful, haue earnestly praied, and effectually obtained that which they asked and desired. This we see in the practise of the sonnes of Reuben, and of Gad, and of halfe the Tribe of Manasseh, 1 Chr. 5, 19. Ʋaliant men, able to beare shield and sword, and exercised in war: when they made warre against the Hagarims, they were holpen against them, & they deliuered into their hands; for they cryed to God in the battell, & he heard them because they trusted in him. Seeing therefore God commandeth, and blesseth, and heareth, and deliuereth such as go to warre, it must needs follow▪ that war & true religion may well stand together, so that one and the same man may bee both a warriour and yet religious.
Let vs make vse of this point. First, it serueth Ʋse 1 to conuince the cursed sect of the Anabaptists and other spiritualists, who glory of the Spirit, [Page 17] and vnder a colour of seeking peace, and establishing vnity and concorde ouer all the world, do bring in detestable doctrines and absurd opinions, as if none were the true Church but onely themselues. True it is, it were to be wished, that all persons and nations maintained amity and league one with an other, and that there might be no more vse of the sword: but this is rather to bee wished, then expected: and may sooner bee spoken, then it will be obtained and effected. They obiect the Lawe of God, Thou shalt not kill, Obiection 1 Exod. 20, and the words of Christ, Resist not euill, Answere. Math. 5. But these and such like places must be vnderstood of priuate persons, and of priuate reuenge. It is vnlawfull for any person without a publike calling to that duty, to kill another: but a publike Officer may and ought to do it. So did Moses kill the Egyptian:Exod. 2, 12. with Act. 7, 25 Numb. 25, 8. 1 Kings 18, 40 so did Phineas those that committed fornication, as appeareth afterward in this booke: so did Eliah to the Priests of Baal that committed Idolatry, and seduced ye people. And thus it is in all lawfull warres, for souldiers haue a publike calling, they seek not priuate reuenge: and therefore the battell is saide,2 Chro. 20, 15. Not to be theirs, but the Lord of Hoasts. Likewise there is a priuate reuenge which Christ forbiddeth and condemneth; but the publike reuenge committed to the Magistrate who beareth not the sword in vaine, must bee duely and diligently executed, that euill may be taken away out of the City of God. For as in necessity it is good for mans body to cut off a rotten and dead member betimes, lest the sound parts be corrupted, and the whole body perish: so it is profitable for the safety and security of humane society, to sweepe away as dung hurtfull and noysome Citizens, before they infect others that liue among them. Wherefore so long as wicked men liue vp on the face of the earth, and so long as the Diuell stirreth vp his instruments to set themselues against God and his truth, and his seruants, so long there will be vse of the sword and of the Magistrate to handle it. Wherefore the Apostle calleth vpon vs to cal vpon God for Kings and Princes, and them that are in authority, that vnder them wee may liue a peaceable and quiet life▪ 1 Timoth. 2, 2 Ro. 13.1.2, 3. in all godlines & honesty. If then these be the ends of Magistracy, to maintaine peace, to settle quietnesse, to establish religion, and to confirme honesty of manners, surely it may be discharged and perfourmed by one that is religious and fearing God. Besides, God promised as a speciall grace and fauour to the Church of Christ in the new Testament, that Kings should be the nursing Fathers, & Queenes the nursing Mothers of it: Esay 49, 23. which could not be vnlesse a godly and faithfull man might beare the Office and discharge the calling of a Magistrate, and take vengeance of the wicked, & maintaine the cause of the righteous.
Secondly, wee learne heereby, that no calling Ʋse 2 and condition whatsoeuer, so it bee accompanied with faith and the fruites thereof can separate vs from saluation, and shutte vs out of Gods Kingdome. For seeing a man may be a good Christian▪ and a great warrior, which profession many times is most stained and corrupt; it cannot exclude any from eternall life, if themselues by infidelity & iniquity doe not exclude themselues. And albeit such persons many times haue no regarde of equity, or honesty or word, or oath, or Law, or shame, or conscience, but entitle themselues to all that their hand can lay hold vpon, as men wholly bent vpon spoile and rapine: yet the cause heereof is not in the profession, but in the professor: not in the warre, but in the warriour: and therefore it pleased GOD to shew foorth his great mercy in calling to his maruellous light many men out of that kinde of life. Such were the Centurion that came to Christ to haue his seruant healed,Math. 8, 5. Acts 10, 3. who is commended for his excellent faith: Cornelius is reported to bee a godly man, and to haue vnder him godly souldiers.
Seeing therefore warfare is no hatefull Ʋse 3 kinde of life in it selfe, such as are souldiers and fight in the field haue no lesse accesse to saluation then others, and shall rest in Abrahams bosome, who was also a warriour as wel as they; if they labour to bee the children of Abraham, and study not so much to bee souldiers, as Christian souldiers, which aime at the glory of God in all their actions, and not seeke to satisfie their owne lusts. How many are there that delight in nothing but in effusion of blood and all oppression? in doing violence, and robbing without difference of friend or foe, brother or enemy? If we professe the name of Christ Iesus, and beleeue to bee saued through his name, let vs so liue in war, as wee remember vnder whose banner wee fight, and whose name we do professe, and whose blessing we looke for.
If wee bee assured and perswaded of the lawfulnesse of the warre, why do we not carry our selues as men that fight not our owne battels, but the battels of the Lord of hostes? And if wee do not runne as desperate men, or as the horse that rusheth into the battell, why doe we not consider that our soule is in our hand, that we are in continuall danger of death, and must giue an account of the things done in this flesh, whether they bee good or euill?
Lastly, as the godly may lawfully make Warre, so they must bee carefull to obserue such conditions as make it lawfull and allowable: otherwise, the running of men together in hostile manner after the manner of wilde beasts, to shed blood, and to take away life, is of it selfe most sauage & barbarous.
The conditions to be obserued are these.Conditions to be obserued in warres. First, it must bee proclaimed by ye Magistrate, and such as haue authoritie: otherwise it is priuate reuenge, not publike iustice. We must not be like Simeon and Leui, the sons of Iacob, [Page 18] who hauing wrong and indignity offered of the Shechemites, reuenged their owne cause without authority or calling; for They drew their sword, Ge: 34, 25, 29. and went into the City boldly, and slew euery male, and tooke the spoile both of the place and people. They had no commandement or commission from Iacob their father, as appeareth in the reproofe vttered vnto them, & the curse denounced against them, Ye haue troubled me, Gen. 34, 30. and made me to sticke amongst the Inhabitants of the Land. And in another place, Cursed be their wrath, and 49, 7. for it was fierce: and the [...]r anger, for it was cruell: I will diuide them in Iacob, and scatter them in Israel. We see therfore that the people must not run vpon their owne head, nor take armes in hand at their owne pleasure, but must looke for the warrant and direction of the Magistrate.
Secondly, it belongeth to such as go vnto warre against another nation and people, to offer them conditions of peace▪ and to receiue such to mercy as yeeld vnto them, thereby to auoide the shedding of blood, and to shew themselues inclined to mercy. This proclaiming of peace is taught by the Lord himselfe. Deut. 20.Deut. 20, 10, 11, 12, 13, 14. When thou commest neere vnto a City to fight against it, thou shalt offer it peace: and if it answere thee againe peaceably, and open vnto thee, then shall all the people that is found there n, be tributaries vnto thee, and serue thee: but if it shall make no peace with thee, but make warre against thee, then thou shalt besiege it, and smite the Males thereof with the edge of the sworde. Likewise when Ioab pursued Sheba, a Traitor against Dauid, and besieged him in Abel, so that they cast vp a Mount against the Citie, & began to cast downe the wall, There cryed a w [...]se woman out of the City: 2 Sam. 20, 16, 17, 18. Heare, heare, I pray you, say vnto Ioab, Come thou hither, that I may speake with thee: and when he came nere vnto her, the woman said: Heare the wordes of thine handmaid, they spake in the old time, saying, They should aske of Abel, and so haue they continued. In which words she alludeth vnto the former Law, that before any City were ouerthrown, or any people put to the sword, peace should be propounded, and the Citizens that yeilded be receiued to mercy.
This is so equall and reasonable, that the vnbeleeuers among the Gentiles thought it expedient and necessary to accept of such as yeelded;Cic. de off [...]c. li. [...] albe t the Ram (a warlike instrument in those dayes, described by Iosephus in the warres of the Iewes) had shaken the wall, I seph. de be l [...] Iudat. l. 3. cap 9 that is, were euen ready to fall downe. And the Turkes themselues (proud and mercilesse enemies) that spare not to shed Christian blood,Turk. histor. in the lye of M [...] h [...]m [...]t the g [...]a [...] and poure it out as water, are perswaded that God will not prosper them in their affaires & assaults▪ except they first make vnto their enemies some of [...]er of peace. This putteth vs in minde, that wee should indi [...]e our heartes to s [...]e [...] mercy as much as may be; and not rage with fire and sword, but remember the common condition of mankinde, the vncertainty of all humane things, and the danger that may fall vpon our selues.
Thirdly, keepe all lawfull promises, euen to the enemy; which is a token of an vpright heart. When the spies that were sent to Iericho, and made a faithfull promise, and bounde it with an oath to saue Rahab and her fathers house from the common destruction of that City, Ioshua the Generall of the hoste, was so farre from denying to stand to that oath, that he called the two men that had spyed out the Countrey, and saide vnto them;Ioshua 6, 22. Goe into the Harlots house, and bring out thence the Woman, and all that she hath, as ye sware vnto her. Therfore the Prophet teacheth, that he shall dwell in the Tabernacle of the Lord,Psal. 15, 4. and rest in his holy hill, That sweareth to his owne hinderance, and changeth not. If there be no faith in our words, nor truth in our dealings, nor constancy in our promises, but that we can take vppe the name of God in our mouths and vse it as a colour to hide our bloody deseignes; wee must not looke for any blessing from GOD, nor to haue him to go out with our armies.
Fourthly, let the ends of our warres be holy and righteous, not tyranny, not vainglory, but to maintaine the honor and glory of God, to defend the Church and Commonwealth from violence and inuasion, and to establish peace and concord in our borders. The Heathen by Natures light saw these three ends of a iust warre, first to withstand force by force,Cic. de offic. l. 1. and to defend themselues and the things that belong vnto them. Secondly, to recouer things lost, and regaine things taken away. Thirdly, to reuenge wrongs and iniuries offered, being before prouoked. Many examples are set downe in the Scriptures, of the godlie Kings, and other Gouernors, who propounded these ends vnto themselues, and so were able to warrant to themselues and others, the bearing of Armes.
Fiftly, we must not suffer leud & euill persons, incorrigible and vnreformable, to remaine in the hoste of God, who may endanger the whole hoste, and bring the curse of God vpon them. For how should God giue a blessing to such wicked instruments? or how should he fight their battels that fight against him? Hence it is, that he commandeth, Deut. 23.Deut. 23, 9, 10 When thou goest out with the hoste against thine enemies, keepe thee then from all wickednes. &c. When the Israelites gathered themselues together to smite At, they could not prosper, but were smitten downe & ouercome by their enemies,Iosh [...]7, 11, 12. Because they had sinned and transgressed the couenant of God which hee commaunded them, for they had euen taken of the excommunicate thing, and had stoln and dissembled also, and put it euen with their owne stuffe. So long as Achan remained among them, who had taken two hundred shekels of siluer, a goodly Babylonish garment, and a wedge of gold contrary to the commandement of God, they could not stand before their enimies, but [Page 19] were constrained to turne their backes.
This example doth Phinehas afterward propound as a warning to the Tribe of Reuben & Gad▪ and the halfe Tribe of Manasseh, ch. 22 Did not Achan the sonne of Zerah trespasse grieuously in the excommunicate thing and wrath fel on all the Congregation of Israel? Iosh. 22, 20 and this man alone perished not in his wickednesse. This is the cause why our warres do not prosper, that when wee haue sent out our armies by thousands, they haue returned by hundreds: and when we haue sent out hundreds, they haue come home by tennes, because they haue giuen themselues to al wickednesse and vngodlinesse: they haue broken out into all disorder, and committed all abominations with greedinesse, and none is carefull to restraine them and reforme them. They haue not desired God to guide them, and as a Captaine to goe out with their armies; they haue had nothing to do with him, nor he with them: they haue beene led by the diuell, he hath gone out with them and returned home with them, & taketh the gouernment of their whole liues; they liue to him, and without repentance they dye to him. Sixtly, that we may vse our wars aright it behoueth vs to put our trust in God alone, to depend vpon him, to pray vnto him, and to looke for safety and helpe from him. It is not the Shield that can defend vs, it is not the sword that can deliuer vs, it is not the horse that can saue vs: the best shield is, The Shield of faith, Eph: 6, 14, 16, 17 the surest armour is The brestplate of righteousnesse the helmet of saluation, & the sword of the Spirit, which is the word of God. The Prophet Ieremy teacheth, chapt. 17. Cursed be the man that trusteth in man, and maketh flesh his arme, Ier: 17, 5 and with-draweth his heart from the Lord. Dauid putting confidence in God when he went to encounter with Goliah, put off Sauls armour, and saide, Thou commest vnto me with a sword, 1 Sam: 17, 45: 1 Sam: 14, 6 and with a speare, and with a shield, but I come to thee in the name of the Lord of boasts, the GOD of the hoast of Israel, whom thou hast railed vpon. Thus did Iehosaphat arme himselfe when he was assaulted by his enemies. 2. Chron. 20.2 Chr. 20, 3.12 There is no strength in vs to stand before this great multitude that commeth against vs, neyther doe wee know what to doe: but our eyes are toward thee. Saneherib glorying in his owne strength, and boasting of his owne power, is driuen to flight with his whole army, 2 Kings 19.25. Wee haue seene sometimes the swift not to gaine the prize in running, nor the valiant the victorie in fighting▪ nor the strong the praise in wrestling: for as Sa [...]omon saith, Prou. 21.Prou. 21, 31 The horse is prepared against the day of battell, but saluat on is of the Lord. Such therefore as trust in the greatnesse of their owne strength, and do not put their confidence in the liuing God, lye open as a prey to their enemies▪ and cannot looke for God o be their deliuerer. Seuenthly, no man should go out to warfare but with greese of minde, and sorrow of heart. For albeit the warre be lawfull yet when the enemies are slaine in battell, it is a defiling of mens hands, and a defacing of Gods Image. God hath imprinted his Image in man, as hee teacheth, Gen. 9, 6: in as much as in the image of God he made man. Likewise when Dauid would haue builded a Temple vnto God, it was said vnto him 1, Chron. 22.1 Chro. 22, 8, and 28, 3, 2 Sam: [...], 13 Thou hast seed mu [...]h bloud, and hast made great battels: thou shalt not build an house vnto my name, for thou hast shed much blood vpon the earth in my sight. Not that hee imputeth it simply for a crime, but to giue euery one a lesson and direction which is constrained to fight against his enemies▪ though the cause be iust▪ and the quarrel lawfull, that they should be greeued, to see the order of nature so troubled and peruerted by reason of mens sinnes and wickednes. We ought so to liue together, and loue one another as brethren, and acknowledge our owne flesh in all that are created after our likenesse what corruption then and confusion is this that we shall be driuen to destroy each other after this fashion? Wherefore, euen in the time of warre, hee that putteth on armour against his enemies, and girdeth his sworde by his side, must do it after a sort against his will, and with sorrow conceiued in his hart, knowing that such outrage hapneth not without great iniquity of men; and desiring rather to liue quietly, and to maintaine peace and concord with all men, as farre as it is possible, and as much as lyeth in vs, as if our hands were tied behind vs from committing any outrage or euill deeds. Lastly, because the liberty & licentiousnesse of Souldiers is many times left free, and is without bit and bridle to restraine them, it belongeth to Captaines and Gouernors of the hoast to range the common Souldier in good order and military discipline, that they breake not out to endamage or destroy those whome they ought aboue all to protect and defend. Warre is iudged and esteemed of them to be the time wherin lawes are silent, and al things held lawfull that their owne heart lusteth after. Hence it commeth to passe, that there is such thirsting after goods, deflowring of virgines, rauishing of wiues, slaughter of parents, robbing of houses, burning of Churches, and scorning of religion and all holy things, yea making a mocke of Christ our Sauiour. So then, if seuere discipline be not vsed, & order taken that the people liuing in peace bee not abused, all thinges will be held lawfull beside right and honesty: iniuries will be accounted good dealing, and all things taken to be common, and to belong to him that first can seaze vpon them. It is saide of the Centurion in the Gospell, that his authority was such ouer them that belonged to his band, that none durst oppose themselus against him, or resist his charge that hee gaue vnto them, saying, I am a man also vnder the authority of another, Math: 8, 9. and haue Souldiers vnder me; and I say to one, goe, and he goeth: and to another, [Page 20] Come and he commeth; and to my seruant, Do this, and he doth it. This was a commendation both of the Captaine that so ordered and ruled them, that he had them so obedient and seruiceable vnto him; and likewise of the Souldiers that would submit themselues vnto his authority, and suffer themselues to be gouerned according to the martiall lawes of a well trained garrison. But of this point occasion will be offered to speak in this booke afterward, chap. 21. ver. 28. and chap. 24. verse 20. and chap. 25. ver. 17. & chap. 31, 7.
[Verse 5] These are the names of the men that shall stand with you; of the tribe of Ruben, Elizur the sonne of Shedeur, &c.] As this Booke of Moses beareth the title of Numbers; so a great part of it is spent in numbering of the people, to assure vs that God hath numbred those that are his, he keepeth the tale of them, & none are hidden from him, none escape his knowledge, Doctrine 2. The Lord knoweth the number & the names of all such as belōg to him. or sight. Wee learne from hence that the Lord knoweth perfectly who they are that are his, both what their numbers and what their names are. When Israel had corrupted their wayes and set vp idolatry, so that Elias thought himselfe left alone; what saide the Oracle of God, that made answere vnto him?1 King. 19, 10, 18. Rom. 11, 3, 4. I haue reserued vnto my selfe seauen thousand men, which haue not bowed the knee to Baal. Where we see, the Lord saw not as man seeth, hee knew those whom Elias could not know. To this end the Prophet saith, Psalme 147, 5.Psal. 147.5. He counteth the number of the stars, and calleth them all by their names: albeit to man it be incredible and vnpossible, that hee should number and name the starres in the firmament, yet this to him shall not bee hard, much lesse vnpossible. Thus sayeth the Lorde also by the Prophet Esay, Esay 40, 26. Lift vp your eyes on high, and behold who hath created these thinges, and bringeth out their armies by numbers, and calleth them all by names: by the greatnesse of his power and mighty strength, nothing faileth. Heereunto wee may referre that vsuall phrase of speech in the Scripture, that the names of the elect are saide to be written in the booke of life which God hath made:Exod. 32, 32. Psal. 69, 28. Philip. 4, 3. Reuel. 20, 12. which is a borrowed speech from such records as are kept in a Citie, wherein the names of the Freemen and Cittizens in the same are written. All these testimonies are so many consents of the Scripture to prooue and confirme this truth; namely, that the seruants of GOD are knowne to him, and approoued of him; not onely in generall, but specially and particularly, so that he is able both to number them, and to name them.
The reasons are not hard to bee gathered. Reason 1 First, the knowledge of God is so exact and perfect, that most secret things are knowne, and the smallest are regarded of him. What is a lesse matter, or of lesse moment then a Sparrow that doeth fall to the ground? Or the haires that fall from the head? yet euen these are ordered by him, and his diuine prouidence ouerswayeth them. This Christ our Sauiour putteth in our minds, in the tenth chapter of Saint Mathew, and the 29, 30. verses. Are not two Sparrowes solde for a Farthing? And one of them shall not fall on the ground without your Father: yea, and the haires of your head are numbred. If then, thinges so small and slight, and little regarded of men, bee numbred of Almighty GOD; much more are wee respected of him? And if our verie haires bee numbred, much more are our names.
Secondly, Christ Iesus setteth foorth himselfe Reason 2 as the true Sheepheard of his Sheepe. A Sheepheard knoweth his owne Sheepe, whereof hee hath taken the charge and ouersight. Christ is the Sheepheard, the Church is the Flocke: his word is the staffe whereby hee ruleth, and the pastures wherewith he feedeth them; and therefore hee knoweth them all by their names. A good Sheepeheard oftentimes numbreth his Sheepe, and misseth none of them but hee seeketh the lost one. So is it with Christ: hee is a farre better Sheepeheard and more faithfull then those that haue the guidance and gouernance of such as are but for the belly and the slaughter; For he giueth his life for the Sheepe. This hee teacheth at large in the tenth Chapter of Saint Iohn, and the 2.3. and 11. verses. I I am that good Sheepeheard: that good Sheepeheard that giueth his life for his Sheepe: to him the Porter openeth, and the Sheep heare his voice, and hee calleth his owne Sheepe by name, and leadeth them out. Seeing then, Christ is a faithfull Sheepeheard, hee cannot bee ignorant of our numbers, or our names, or our natures.
Thirdly, all his people are euermore present Reason 3 with him, wheresoeuer they bee; yea albeit they bee absent from him; yea albeit they haue no beeing. Hee seeth them when they are from him, hee knoweth them when they are not. Nathaniel was seene of Christ,Iohn 1, 47. and knowne by name, beeing farre from him, while hee was vnder the Figge-tree. Iosiah was named of God long before he was borne, as we see in the first booke of the Kings, chap. 13. and the second verse: (and so is Cyus, Esay 45, 1, 2. as appeareth in the prophesie of Isaiah.) For, when the Prophet was sent to cry out against the Altar at Bethel, he saide; O Altar, Altar, thus saith the Lord: Behold, a childe shall bee borne to the house of Dauid, Iosiah by name, and vpon thee shall hee sacrifice the Priestes of the high places that burne Incense vpon thee, & they shall burne mens bones vppon thee. This was threatned long before Iosiah was borne, yet God knoweth his name before hee was, and reuealeth him as if hee had bene aliue in that time.
The like we may say of Cyrus the deliuerer of the Iewes, whom the Lord nameth and appointeth to free his people from the bondage & captiuity wherein they liued: albeit at that [Page 21] time hee was not borne, nor in an hundred yeares after, nor Iosiah in three hundred after his name was published. Seeing therefore the very haires of our heads are numbred; seeing Christ is the good Shepheard of his Sheepe; and seeing all things both past and to come are present with God, so that hee beholdeth them with one acte; wee conclude, that the people of God are knowne to him, and that particularly.
Ʋse 1 The Vses. First, this giueth singular comfort to all Gods children, if any thing else bee able to minister them comfort. If an earthly Prince should vouchsafe to looke vpon vs, & shew vs this fauour to single vs out from the rest, and call vs by our names, how would we reioyce, and how much would we esteem that the King would stoope so low as to know vs? So doth this doctrine seale vp to our heartes this great consolation, that the King of heauen doth know vs by our names. Are we then in trouble and persecution? Are wee accounted silly men, obscure, base, and vnregarded? Do we liue as contemptible persons to the men of this world? and will they not once vouchsafe to know vs? Let not this trouble or grieue vs; let it not dismay or discomfort vs, we cannot sinke downe in destruction; but rather let vs lift vp our heads, assuring our selues, that albeit they turne themselues from vs, yet God looketh vpon vs; though they reproch vs, yet he will respect vs: and though they seeke to roote out our names from the earth, yet hee will know vs, and call vs by our names. Thus the Lord speaketh to Moses, and encourageth him. Exod. 33. and sheweth how he regardeth him in all trouble, because hee knew him by name, Thou hast found grace in my sight, and I know thee by name. Exo. 33, 12.17 Where we see, hee ioyneth these two together, Finding grace in his sight, and knowing him by name. The like doth Christ say to his Disciples that returned from preaching of the Gospell,Luke 10, 20. In this reioyce not, that the spirits are subdued vnto you: but rather reioyce, because your names are written in heauen. And indeed, what greater comfort can there be then this? If thou hadst all the delights and pleasures of this life for a season, and haddest thy name written in the blacke book of reprobation, and thy condemnation grauen in thy forehead, what could the former allurements comfort thee? Or how could they driue horror and heauinesse from thy heart? So when he sent out his Apostles, and gaue them power to cast out vncleane spirits▪ and to heale all sicknesses, hauing taught them that the haires of their head were numbred;Math. 10, 28. he addeth, Feare ye not them that kill the body, and are not able to kill the soule: but rather feare him which is able to destroy both soule and body in hell. So then, heere we haue the foundation of sounde comfort laide before vs, and this wee must lay vp in store against the day of tentation and time of trouble. For albeit we liue now in time of peace and plenty: yet we know not how long they shall continue, and how soone they may be taken from vs, and we bee scourged with the contrary iudgements
It is a rule in our holy Religion, that the Church must taste of the Crosse▪ and God wil try vs this way, that wee may bee acquainted with our owne infirmities; that wee may bee preserued from many greeuous sinnes; that we should not be condemned with the Worlde; that others beholding Gods hand correcting his Church for sinne, might learne thereby to hate and abhorre sinne, and to loue righteousnesse; and that the Church might gaine glory to Gods name, by striuing for the trueth vnto the death. But when the crosse is any way vp on vs▪ and we feele the sharpnesse of his rod we are ready to sinke downe to desperation and to say wee are no more had in rememberance, as Psal. 10, 1. Why standest thou farre off O Lord, and hidest thee in due time, euen in affl [...]ction? And afterward, Psal. 22, 1, 2. My God, my God why hast thou forsaken mee, and art so farr [...] from my health, and from the wordes of my roaring? O my God, I cry by day, but thou hearest not: and by night, but haue no audience. Thus are we inclined to iudge in our miseries, and to thinke God to haue forgotten vs, and to be vtterly absent from vs. But if wee in time of trouble remember him and his name, hee will remember vs and our names for good, & not for euill. If we can say in trouble, I wil delight in thy statutes, I will not forget thy word: Psal 119, 16, 6 [...], 163. beholde mine affliction & deliuer mee, for I haue not forgottē thy law: we may lay this vp as a truth, & plant it as a chiefe plant in the ground of our hearts, that God will neuer forget vs, nor put vs out of his sight for euer. True it is, hee will proue his people, and try their faith for a season, but he will neuer forsake them, nor leaue them as a prey in the iawes of their enemies, who reioyce at their fall, and delight themselues in their aduersities. And as true it is, that the vngodly triumph ouer them, & trample vppon them, euen as abiects and men out of the fauour of God; but if we waite a little while, he will remember his people according to his mercy, and recompence his aduersaries according to their iniquity. This doeth the Prophet declare, Psal. 10. where he complaineth of the fraud, wrong, rapine, and tirannie of the vngodly, He hath said in his heart, God hath forgotten, he hideth away his face, Psal. 10, 11, 12 14. and wil neuer see: yet thou hast seene it, for thou beholdest mischiefe and wrong, that thou mayest take it into thine owne hands, the poore committeth himselfe to thee, for thou art the helper of the fatherlesse.
Howsoeuer therefore the faithfull say they are forsaken, and the vnfaithfull iudge them also to bee forsaken: yet there is great difference betweene the tentation of the one, and opinion of the other. The godlye speake of themselues according to their present feeling and vtter such wordes while the tentation is heauy vpon them: howbeit at that time they [Page 22] are vnfit iudges of themselues & of their condition how it standeth betweene God & their soules. They are ready to speake according to their tentation; the vngodly vtter their rash and vncharitable opinion: the diuell broacheth his false and forged suggestion. The faithfull indeede do oftentimes cry out in the bitternesse and anguish of spirit,Psal. 13, 1. and 42, 9, 11. & 44 23.24, 25, 26. and 74, 19. & 77, 7, 8, 9, 10. How long wilte thou forget me, O Lord, for euer? How long wilt thou hide thy face from me? And againe, I will say vnto God which is my rock, why hast thou forgotten me? Why go I mourning when the enemie oppresseth me? Why art thou cast downe my soule? and why art thou disquieted within me? Waite on God, for I will yet giue him thankes, he is my present helpe, and my God. And Psal. 44. Ʋp, why sleepest thou, O Lord; awake, bee not farre off for euer: wherfore hidest thou thy face & forgettest our misery, and our affliction? For our soule is beaten downe vnto the dust, our belly cleaueth vnto the ground: rise vp for our succour, and redeeme vs for thy mercies sake. And in another place, Will the Lord absent himselfe for euer, and will he shew no more fauour? Is his mercy clean gone for euer, doth his promise faile for euermore? Hath God forgotten to be mercifull? Hath hee shut vp his tender mercies wholly in d [...]spleasure? And I saide, This is my death, &c. Thus do the faithfull cry out and complaine, as if they were without both faith and feeling of any fauour of God: and yet in all these distresses and afflictions God is not absent from them, neither hath forgotten them. Some diseases of the body are so forcible and violent▪ that they seeme to haue taken away al life, and to haue broght present death, yet afterward there is a recouery and raising vp again contrary to the feeling of the person diseased, and the iudgment of the beholders: thus standeth the case with many deare seruants of God, who in the extremity of affliction, and brunt of tentation, seeme to themselues and others to haue vtterly lost the life of faith, and light of grace, wc in former times they haue felt and enioyed. The trees in winter seeme to be dead, without sap, without leaues, without life; nothing appeareth to yeeld any hope of future fruit in time to grow vpon them: but when the winter season is passed, & the Spring approcheth, they shew forth by liuely effects that they had life in them, and were not dead. The houre of tentation with the faithfull is ye time of Winter, they seeme benummed for a short season: but as they gather strength, and faith beginneth to spring vp, they shall finde and feele a present operation of vnspeakeable comfort. And heereunto our present doctrine in hand maketh a way, when it teacheth that God wil shew his helpe in time of need, seeing he knoweth the numbers and the names of vs. When the Church was in great misery in Egypt, so that his people sighed for the bondage & cried, their cry for the bondage came vp to God; and hee saide,Exo. 2.23. and 3, 7. I haue surely seene the trouble of my people which are in Egypt, and haue heard their cry, because of their Taske-maisters: for I know their sorrowes. The Prophet Esay to this purpose ioyneth together their affliction and Gods compassion, chap. 49. But Sion said, Esa. 49, 14, 15. The Lord hath forsaken me, and the Lorde hath forgotten me: Can a woman forget her child, and not haue compassion on the sonne of her Wombe? Though they should forget, yet will I not forget thee; behold, I haue grauen thee vpon the palme of mine hands, &c. Loe heere what comfort is giuen against all the discomforts that happen vnto vs, and against all the disgraces and distresses that are throwne vpon vs: though men will not know vs, but stand farre from vs, yet GOD will know vs, and not bee ashamed of vs. Our particular estates, our particular names are not vnknowne to him: so that we may euery one of vs say with the Prophet, The Lord hath called me from the wombe, Esay 49, 1. and 43, 1. and made mention of my name from my mothers belly. Let vs apply this promise vnto our selues and esteeme little to be iudged by the corrupt iudgement of man: neither let vs sit in iudgement vpon our selues to esteeme of our selues by our present feeling: for we are not vpright iudges in time of tentation, and we must walk by faith, not by feeling. For there may bee faith, when we are void of feeling, as we heard before in the former examples: wee suffer a kinde of eclipse as the celestiall lights do, but in the end recouer the light which we seemed to haue lost.
Secondly, wee may gather from hence the Ʋse 2 wofull and wretched estate of all the vngodly, that thinke themselues happy and blessed men, and yet they finde in the end, that they are the onely vnhappy men in the world, and that it had bene good for them if they had neuet bene borne. For better neuer to be borne, then to be borne to hell and destruction.Gal. 4.9. Now as it is a great part of the comfort of all Gods children, that he will know them; who as they haue a regarde to know God in this life, to know him in his word and other meanes appointed for their saluation, so shal they bee knowne of God in his kingdom, and acknowledged before the Angels in heauen: so this is not the least of the misery belonging vnto all that worke iniquity, that God will not know them.
Heere some man may say, Obiection. It skilleth not what they do, or how they liue, if GOD will take no knowledge of them. I answer, Answere. these men might thinke themselues in good case if God were ignorant of them, and knew not their liues. But all things are naked to him, & open before his eyes with whom wee haue to doe. Heb. 4.13. This the Prophet Ieremy confirmeth in his prayer to God, Thou shewest mercie vnto thousands, Ier. 32, 18, 19. and recompensest the iniquity of the fathers into the bosom of the children after them. O God the great & mighty, whose name is the Lorde of hostes, great in counsell and mightie in worke, for thine eyes are open vpon all the wayes of the sons of men, to giue to euery one according to his wayes, [Page 23] and according to the fruite of his workes. If then he know and vnderstand all things past, present, and to come, and all persons are euermore in his eye, how can hee bee saide not to know the vngodly? The answere is, there is a two-folde kinde of knowledge spoken of in the Scripture. One is, that knowledge whereby he alloweth, accepteth, and approueth of his creatures to bee his, vouchsafing to them his speciall fauour, & louing them as his own children: of this the Psalmist saith, The Lord knoweth the way of the righteous or godly, Psal. 1, 6, but the way of the wicked shall perish. So the Apostle saith, Rom. 11, 2. God hath not cast away his people whom he knew before, that is, whom hee approued and loued The other is that knowledge whereby he disalloweth of the wicked, and disavoweth them to be his; and therefore he wil not shew forth his mercy toward them: and of this we now speak, which setteth forth the greatnesse of their misery and vnhappines. Though he know them by the general knowledge of his power and prouidence,Psal. 34, 16. Iob [...]9, 21. Psalme 31, 3. Ieremy 9, 12. Exod. 6, 6. Psal. 110, 1. & 114, 7. & 27, 8, 9. yet he wil not see them with the eie of his pity, nor touch them with the hand of his fauour, nor heare them with the eare of his bounty, nor speake vnto them with the mouth of his goodnes, nor compasse them with the arme of his protection, nor come vnto them with the feete of his presence, nor behold them with the Face and countenance of his louing kindnesse. Can there be a more miserable condition described, and felt then this is? Yet these are they that count themselues happy, and entitle themselues to the Kingdome of heauen. But as soone shall they bring heauen and earth together, and make an agreement betweene fire and water, betweene God and the diuell betweene righteousnesse and vnrighteousnesse, as procure the loue and fauour of God toward them, so long as they walke in their euill waies. For, as they regard not to know God, in his word; so hee regardeth not to know them with his grace in this life, and to crown them with his glory in the life to come. These are they that Iob speaketh of, chap. 21. ver. 14, 15. Who say vnto God, Depart from vs: for we desire not the knowledge of thy wayes. Who is the Almightie that we should serue him? And what profit should we haue, if we should pray vnto him? Though they speake not this with their tongues, nor vtter such words with their mouths: yet such corruption and Atheisme is in their harts. For there is a double kinde of voice, and a two-fold speaking. One with the tongue, the other with the heart: and the foole speaketh with them both, sometimes with the former, and sometimes with the latter. On the other side▪ the Lord recompenceth them according to their words and workes, and meeteth with them according to their sinnes: for hee will professe vnto them his despising of them as they haue despised him, and his passing by of them in the day of iudgement, as they haue passed by him in the day of his mercie. This is it which Christ himselfe speaketh in the manifestation of the iust condemnation of the Reprobate, Math. 7, 23. Then will I professe to them, I neuer knew you: depart from me ye workers of iniquity. Heere is a description of the estate of all vnreformed and vnrepentant persons, God disclaimeth them, & commandeth them to depart out of his sight. Both these are ioyned together, and both of them are most fearefull. If God once disclaime vs, who can lay claime to vs but the diuell? If we may not enioy the presence of God, whose fellowship shall we enioy but the diuels? And mark with me how God iustly repayeth such men, and findeth them out in their owne wickednesse. They say to God in their life, as we heard before out of Iob, Depart from vs: and God in the last day shall say to them, Depart from mee. They say in their life to God, wee desire not the knowledge of thy wayes: and he shall say in the end of the world, I know you not, ye workers of iniquity. They will not know the Lord who he is, and the Lord will not know them with his fauour, but with his furie: not with mercy, but with iudgement: not with glory, but with shame and contempt poured vpon them.
Hence it is, that in another place amplifying the last iudgement he saith, Then shall they begin to say, Luk: 13, 26, 27 We haue eaten and drunke in thy presence, and thou hast taught in our streets: But he shall say, I tell you, I know ye not whence you are; depart from me ye workers of iniqu [...]ty. Let vs therefore all betimes seeke to know the Lord, to haue him dwelling in our hearts, to call vpon him, and to attend vnto his word with feare and reuerence, that he may know vs and accept of vs. When a certaine man going downe from Ierusalem to Iericho fell amongst theeues, was robbed of his goods,Luke 10, 31, 32, 33. stripped of his raiment, wounded in his body, and lefte halfe dead, did it not increase his sorrow and misery, that a certaine Priest saw him and passed by on the other side? And that likewise a Leuite came neere to the place, looked vppon him, and departed his way without counsell or comfort, without succor or assistance? This did adde to the heape of his miserie: but how much more lamentable shall it bee, when wee shall lye not halfe dead, but without any life of God in vs▪ without any pitty shewed vnto vs, without any Samaritan to haue compassion vpon vs, to binde vp our wounds, to poure in oyle and wine, to giue vs any ease, or to make prouision for vs? When God will not know vs, none of his creatures shall acknowledge vs, or comfort vs, or call vs by our names. It shall bee with vs, as with the rich man, to whō the Scripture vouchsafeth to giue no name, as not worthy to be spoken of,Luke 16, 19. verifying the saying of the Wiseman, Prou. 10, 7. The memoriall of the iust shall be blessed: but the name of the wicked shall rot. Seeing therefore, God promiseth to take notice of all such as are his, it followeth, he wil not know, that is, [Page 24] loue or allow the wicked or their deedes, and therefore their condition must needs be miserable, as being out of his number.
Ʋse 3 Thirdly, seeing all that are Gods are numbred of him, and haue their names written in his booke, this serueth to seale vp the assurāce of our saluation and election to eternall life. For, if God know vs euen by name, our names shall neuer be blotted out of his account, but remaine there grauen for euer. This the Apostle teacheth, 2 Tim. 2, 19. The foundation of God remaineth sure, and hath this seale; The Lord knoweth who are his: and let euery one that calleth on the name of Christ depart from iniquity. Where he sheweth, that Gods decree is infallible and vnchangeable, and built vppon a sure foundation, that cannot bee remooued. True it is, Satan will not cease to winnow vs, the world to allure vs, the flesh to corrupt vs, and sundry other tentations to set vpon vs; yet the elect shall not bee seduced and peruerted by those subtilties and suggestions, but onely the Reprobate which were of olde ordained to condemnation.Iude 4. 1 Peter 2, 8.
Christ our Sauiour fore-sheweth of the perillous times that are to come, that there shall arise false Christs, and false Prophets, and shall shew great signes and wonders;Math. 24, 24. so that if it were possible, they should deceiue the very elect. He addeth, if it were possible, because it is altogether vnpossible, both by reason of Christs intercession, Iohn 17, 20, 21. & 16, 13. and also through the holy Spirit which is in them, comforting them, and leading them into all truth, Heereunto also hee hath respect when he saith vnto Peter, Simon, Simon, behold Satan hath desired to winnow you as wheate: Luke 22, 32. but I haue prayed for thee, that thy Faith faile not. For the elect are the members of his bodye, which he will saue:Iohn 10, 26. the Sheepe of his pasture, which no man shall take out of his hand: they are his people, whom because he hath iustified, he will also glorifie. He hath loued them, and whom he loueth, he doth loue to the end; so that no creature shall bee able to separate them from his loue.
Obiection. Heere a question may be demanded, whether the gifts and graces of God may bee lost, or not? Whether they may decay and die in vs or not? And whether the elect may lose their saluation or not? I answer, Answer. we must consider that there are diuers gifts of God, some generall, others particular: some lesser, and some greater. First therefore wee must know, that the generall or common gifts may bee vtterly taken away, and quite lost, as if they had neuer bene giuen, neuer bene receiued. This we learne in the parable of the sower, Luk. 8, 13, 14. many that are hearers of the word receiue it with ioy, and beleeue for a season, yet in time of tentation fall away. So the Apostle to the Hebrewes sheweth, that some who haue beene enlightned and tasted of the heauenly gift,Heb. 6, 6. and made partakers of the holy▪ Ghost, may fall backe againe, and crucifie to themselues the Son of God, and make a mocke of him. There are other graces and workes of the Spirit, which are special, and of an higher nature, & of greater importance; these are proper to the Seruants of God: such are faith, repentance, regeneration, sanctification, and other fruits of election, these are of another nature; and shall neuer be lost, but are as a light that shal neuer be extinguished.
This the Apostle Iohn setteth down, 1 Ioh. 3, 9. Whosoeuer is borne of God, sinneth not, that is, cannot quite fall away by sinne: because his seed remaineth in him; neither can be sin, because he is borne of God. Heereunto Paul accordeth, Rom. 11, 29. when he saith, The gifts & calling of God are without repentance. This appeareth euidently vnto vs in inferiour thinges of this world. Consider the seede that is sowne and cast into the earth. Some corne is sowne and neuer riseth, but rotteth in the ground: some springeth vp and promiseth hope of a plentifull haruest, yet shortly after withereth: this is soone vp, and soone gone. Some proceedeth farther, it groweth vp to an eare, and sheweth beautifull, yet it is blasted: other-some by Gods blessing continueth, and commeth to a timely and seasonable ripenesse. And as it is in corn, so we may see the like in trees. Some trees are planted, and neuer take any roote: some take root, and neuer haue blossom: some beare blossomes, but neuer bring forth fruite: and some by the blessing of him that is The true Husbandman, both roote deepely,Iohn 15, 1. and blossome fairely, and bring forth fruite plentifully in due season. So is it in this matter, touching the gifts of God.
Some, when they haue heard the worde, which seemeth sowed in the furrowes of their heart, do giue a shew, and offer an hope, but they decay by and by, and wither as fast as they began to florish. Others haue taken deeper roote of earth, and hold out a long time, and make promise of better things, yet they decay at the last as corne blasted in the eare, & deceiue themselues and others. Others continue to the end; these are planted surely, and builded vpon the rocke, who may be shaken, but cannot fall; neither shall euer be plucked vp by the roots, but grow and prosper with much increase. These are described, Psal. 1, 3. & 92, 13, 14. He shall be like a Tree planted by the riuers of waters, that will bring forth fruit in due seasen, whose leafe shall not fade, so whatsoeuer he shall do shall prosper. And also in another place, Such as be planted in the house of the lord, shall flourish in the Courts of our God: they shall bring forth fruite in their age: they shall be fat & flourishing. Thus then we see, that some graces may dye and wither away, and also what they be, namely, such as are generall, and common to the godly and vngodly.
Secondly, touching the gifts pertaining to saluation, they are also of two sorts, some are simply necessary, without which a man cannot be saued; such are faith and sanctification. [Page 25] Other be lesse necessary, not alwayes going with faith, but sometimes onely, & somtimes are separated for a time from it; of this sorte are, a plentiful feeling of Gods fauour, boldnesse in prayer, ioy in the holy Ghost, and a full assurance of saluation: these not being absolutely necessary, nor alwaies found in them (though onely proper vnto them) may for a time be wholly lost in the best and most approued seruants of God. Thirdly, wee must know that the gifts that are simply necessarie to saluation; without which, no man of yeres can enter into the kingdome of heauen, as Faith and Repentance (considered in themselues) may both wholly and finally bee lost: for there is nothing in them or their nature, or in vs and our nature to make them or vs vnchangeable. The state of the elect Angels is changeable, who keepe their originall estate by the power of God confirming them therein. Wee see innumerable companies of the Angels fell downe from heauen, when they were left vnto themselues,Iude 6. 2 Peter 2, 4. And are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day. Nothing is in it owne nature vnchangeable but GOD,Iames 1, 17. With whom is no variablenesse, neither shadow of turning. Hence it is that the Apostle calleth him the King euerlasting, 1 Tim. 1, 17. immortall, inuisible, the onely wise God. Thus we see that this title of immortality and vnchangeablenesse is proper to God alone.
Fourthly, those gifts and graces of absolute necessity may perish fully and finally, vnlesse they be confirmed in vs by the grace of corroboration: so likewise it was with the Angels, they were subiect to fall without speciall strength, whereby they are inabled to stand, and to hold fast their habitation in heauen. So then, the reason why the elect after their calling do not fall from grace, is not in the nature of faith, or the constancie of grace it selfe, but it proceedeth wholly from ye mercifull promise of God made to the faithfull & to their faith, which he cannot frustrate; and therefore we cannot be deceiued, because he that hath made the promise cannot lie We know and are not ignorant, what Christ saith to Peter, Math. 16, 18. Thou art Peter, and vpon this rock I will build my Church, and the gates of hell shall not preuaile against it.
Lastly, these giftes of God, though they cannot totally and finally be lost in regard of Gods promise, yet the enemies of our Faith and obedience may greatly assault them, and greeuously weaken them, and pittifully diminish them, and thereby make a deepe wound and impression in our soules, so that thereby we may lye langui [...]hing, gaping and gasping for life, and draw as it were to the point of death. The Prophet felt few or no effects of the Spirit working in him, when he said, There is no hope for me in my God. So then, albeit it be sure & certaine, that the sauing gifts of GOD are without repentance, and that a true iustifying faith (peculiar to the elect) cannot totally and finally be lost; yet when we haue receiued them, if we waxe proud and wanton; if we grow secure, and giue our selues to commit iniquity, these graces of God may so decay in vs, as that in our owne iudgement and feeling, and in the opinion of others, it may seeme that they are quite lost, and the Spirite of God to be departed from vs. Take the Galathians for an example, who were truely called by the Gospell, and receiued Christ Iesus to saluation, as appeareth in that they receiued the Apostle as an Angel of light: Gal. 4.19, 9, 11, 14. yet by false teachers they so fel away and so dangerously, as that Christ was without fashion in them, & the Apostle did trauell in paine with them as a woman in child-birth, vntill Christ were anew fashioned in them. Dauid, by giuing libertie to the flesh, and committing of sinne, & not watching ouer his owne wayes, was brought into that horror and anguish of spirit, as that he intreateth God to create a new heart in h m, Psal. 51, 10, 1 & not to take his holy Spirit from him; the work of grace seemed wholly perished; and the graces of the Spirit touching▪ his owne feeling, were quenched. When a man by the force of a violent tentation, as it were a sore tempest beating him downe, hath prophaned the giftes of God, and checked & grieued his Spirit, quenching with sin as it were with cold water, the heauenly graces kindled in his heart, wherewith he was sealed to the day of redemption, it will cost him deare, draw from him manie sighes and sobs, driue him into great horrour and greeuous agonies, and cause him to shed many teares, before he shall recouer himselfe againe: yea, he would giue the whole worlde to see the louing countenance of God toward him, to heare God speake peace to his conscience, to feele with comfort the ioy of his saluation. The sinne of relapse is a fearefull sin, as the relapse into a sharp disease is dangerous to the life. God did whip and torment ye conscience of Dauid, that he roared as a Lion for the disquietnesse of his heart,Psalme 6, 6. and caused his bed to swim, and watered his couch with teares. The like wee see in Peter after his falling and denying of his master,Math. 26, 75. He went out & wept bitterly, before he could finde the fauour of God renewed again toward him. Thus then we see yt albeit vpon this ground that our names and our numbers are known to God, we learn that our saluation is sure, and our state vnchangeable: yet we must not grow secure, but vse all means wherby his graces in vs may not be in vaine, but be cherished (as a fire is with Fuell put vnto it) yt they go not out, and die in vs.
Fourthly, seeing God vouchsafeth in mercie Ʋse 4 to number vs▪ let vs labor to learne the Art of numbring & measuring our daies and times▪ yt so we may be wise harted. It is a great skil & a diuine to number aright as we ought. If a man could vnderstand al languages, & speake with the tongue of men & Angels, and were not able to vtter the language of Canaan, it should [Page 26] little auaile him. Wee must all prepare our selues, if we would haue the name and reputation of good Linguists and Artists, to learne the heauenly Arts and the true liberall Sciences. Many there are that are accounted deepe Schollers, great Linguists, profound Philosophers, good Grammarians, excellent Mathematitians, sharpe Logitians, cunning Polititians, fine Rhetoritians, sweet Musitians, & rare in all witty conceits: yet while they waxe old in humane learning, and spend all their time therein to delight themselues and to please others, they are vtterly ignorant oftentimes of the right vse of those artes; catching after the shadow of them they leaue the substance; and studying the circumstances, they omit the marrow and pith of them. There is a diuine Grammar, a diuine Arithmetick, a diuine Geometry, a diuine Astronomy, diuine Musicke: there are Christian Ethicks, & Oeconomicks, Christian Politikes and Physicks which are to be knowne of vs and studied by vs, without which the other cannot profit. He is the best Grammarian, that hath learned to speake the truth from his heart. It is the greatest incongruity that can bee, when the heart and the tongue (betweene which two there ought to be a concord) do not agree together. If wee doe not for an aduantage lye one to another, we haue gotten the right arte of Grammar, which teacheth to speake truly. They are the best Musitians that haue learned to sing the praises of God,Ephes. 5, 19. Speaking to themselues in Psalmes, and Hymnes, and spirituall songs, singing and making melody to the Lord in their harts, giuing thankes alwayes for all thinges vnto God the Father, in the name of our Lord Iesus Christ. He is the best Astronomer that hath his conuersation in heauen, and treadeth vnder foote earthly thinges; that setteth his affections on things that are aboue, and not on things that are beneath. He is the most expert Arithmetitian that vseth daily to number not only his yeares and moneths, but his dayes, and the short times of his life that he is to liue vpon the earth. He is the most skilfull Geometritian that measureth his dayes with a right line, and considereth that while the chaine is in his hand, some part of his life is consumed and cut shorter. Whosoeuer amendeth his life, and euery day groweth better and better, is cunning in the Ethicks. Whosoeuer traineth vppe his family in the feare of God, is a good Oeconomicke. Whosoeuer is wise vnto saluation, and prudent in giuing and taking godly counsell, is a good Polititian: and if he know aright his owne state how hee standeth with God, he is a right good states-man. But what shall it profit a man to bee a good Linguist, and not be able to speake the language of Canaan? to abound in the perswasiue wordes of humane wisedome as an Oratour, and to want the euidence of the Spirit? to be skilfull in consort, and to haue iarre and discord in his owne heart? to be able to measure the whole earth, & yet not to measure the narrow compasse of his owne life? What shall it aduantage a man to be cunning in the heauens, and to haue one foot in hell? to number his kine, his sheepe, his cattell, and not to number his owne daies? Iob was a very rich man, the richest among all the men of the East, yet the number of all his beasts was knowne,Iob 1, 3. His substance was seauen thousand Sheepe, three thousand Camels, fiue hundred yoke of Oxen, and fiue hundred shee-asses. There is no Shepheard but knoweth the number of his whole flock, and oftentimes telleth them that hee may not be deceiued. No man is so simple but hee can reckon the number of his Cattell, & rehearse the names of his Oxen. What extremity of folly then is it to haue skill to number vp his sheepe and other goods, and yet in the carelesnesse of his heart, to suffer whole yeares to passe ouer his head, and the greatest part of his age to flye away, and neuer number his daies, thereby to get spirituall wisedome? We see that Merchants & other Trades-men haue their counters and counting-houses to cast vp their accounts, and to make eeuen reckonings: but alasse, it is more then childishnes, and worse then madnesse to keepe right reckonings betweene man and man, and neuer to reckon with God, nor to make leuell with him, The Prophet setting downe the shortnes of mans life, that his time is threescore yeares and ten, which passe away as a thought, doth breake out into this effectuall praier,Psal. 90, 12. Teach vs so to number our daies, that we may apply our hearts vnto wisedome. This is diuine arithmeticke and most heauenly numeration, to enter into our counting houses, that we may vnderstand how short a space we haue to liue, and thereby become circumspect and heedy how we spend the time of our life that remaineth. If then we remember our last end, and thinke vpon the hours of our age yt run away swiftly, we deserue the praise and commendation of good Arithmetitians, and we may be saide to haue the best arte and habit of numbring that can be in the world. Al other knowledge of numbring without this, is of lesse value then a cypher. Besides, the greatest part of men that would be thought cunning in the practise of this faculty, are out of their numbers & much deceiued; they euermore busie themselues in addition & multiplication, and dreame of many yeares that they are to liue: whereas we must be carefull to practise subtraction & diminution, knowing that euery day, nay euery houre & momēt cutteth off a part of our time. The rich man in the Gospell was a bad cypherer & an euil Arithmetitian, whē he set down a false sum to his owne soule, saying,Luc. 12, 19. Thou hast much goods laid vp for many years. He set down years for daies, like the deceitful trades-man yt writeth pounds for shillings. The Prophet Dauid was more skilfull in this art, and had learned better to cast accounts, saying, Ps. 39. Lord, let me know mine end, Psal. 39, 4, 5, 6 and the measure of [Page 27] my daies, what it is, let me know how long I haue to liue. Thou hast made my daies as an handbredth and mine age is nothing in respect of thee, surely euery man in his best estate is altogether vanity: Doubtlesse man walketh in a shadow, and disquieteth himselfe in vain, he heapeth vp riches, and cannot tell who shall gather them. In which place, howsoeuer some impatience appeareth in regard of the present troubles wherewith on euery side he was encombred and compassed about yet he confesseth the vanity of his life, the shortnesse of his daies, and the vncertainty of all his actions. We are ready to promise vnto our selues a long life, and to multiply the thoughts of many years, which drowneth vs in the desires of this world, and taketh away the meditation of heauenly things. Iob in sundry places teacheth vs this art of numbring, ch. 14. Man that is borne of woman, is of a short continuance, & full of trouble, he shooteth out as a flower, Iob 14, 1.2. & is cut downe &c. Let vs learn of these godly men the art of arithmetick, and know that we haue profited wel in yt schoole, when by skilfull diduction we can bring the yeares of our life vnto a consideration of the number of our dayes, which passe away and not be recalled.
Lastly, seeing the Lord knoweth vs, it is our Ʋse 5 duty also to seeke to know him in all loue and obedience. He knoweth vs not only with that knowledge wherewith he knoweth ye wicked; but with a speciall knowledge of his fauor & good pleasure. This must be considered of vs. For some man might say Is this any priuiledg yt God will know vs? doth he not also know the wicked? or is there any thing dim & dark to him, or hidden frō him? He doth know the vngodly, euen al their thoughts and imaginations, their goings out, & their commings in for euermore. It were good for thē if he knew them not, with his al-seeing prouidence▪ for then they might escape the vengeance of his powerfull hand. But they shall know in ye end, that he knoweth them to their finall condemnation. His knowledge of his deare elect is far otherwise, he knoweth them to protect & defend them, to iustifie and saue them. He knoweth them as a father knoweth his children, or as a friend loueth his friend, he knoweth them particularly and by their proper names, he loueth thē with an vnfained loue. On the other side, it standeth vs vpon to know him with an especiall knowledge, as the child knoweth & loueth his father after a speciall manner and in an earnest measure euen from a feeling of that loue wherewith the father loueth him. True it is, the child loueth others, but in a generall sort; but his owne father he knoweth more particularly, & with an inward affection of the heart he knoweth his voice, and can discerne it from others. So is it with the sons of God, who haue a blessed experience of his loue toward them, they loue him, they delight in him, and they reioyce in him; as Iohn 3.29.Iohn 3, 29. He that hath the Bride, is the Bridegroome, &c. Wee must all of vs begin to know him heere in this life, that wee may know him perfectly in the life to come. Heere we must see him as it were through a glasse darkly, that heereafter wee may see him face to face fully. If we do not know him in his Word and Sacraments, wee shall neuer know him in his kingdome. For the word is the path way that leadeth vnto it, and therefore is called the Gospell of the Kingdome. This teacheth vs to consider diligently the saying of Christ, Iohn 17.Iohn 17, 3. This is eternall life that they know thee to be the only very God, and whom thou hast sent, Iesus Christ. If then we desire eternall life, we must labour to know God, lest he say to vs in his wrath,Wherein the knowledge of God consisteth. Depart from me, I know you not. This knowledge of God necessarily required of vs, consisteth in these points following. First, we must confesse & acknowledge him to be the soueraign and highest good,Dan. 4, 32. incomparison of whom [...] things are reputed as nothing being as drosse & drauery, and nothing to be desired with him as Christ saith, Why callest thou me good, Math. 19, 17 there is none good but one, euen God. If we equall ought with him, or preferre any thing in heauen or earth before him, wee are ignorant of him and know him not.
Secondly, it behoueth vs to depend vpon him, and to put our whole trust in him alone, not in any man or Angell: for then we make flesh our strength, and so leane vpon a broken staffe that cannot stay vs, but will deceiue vs.
Thirdly, wee must draw neere vnto him in time of need, as to the fountaine of all goodnesse, with all reuerence and humility crauing all things of him by hearty and feruent prayer. If we call vpon him, hee hath promised to reueale himselfe vnto vs.
Fourthly, we must giue him thankes for all blessings receiued from him, not only in prosperity, but in aduersity. Now wee shall shew our selues than [...]full vnto him by dooing that which he commandeth, by auoyding yt which he forbiddeth by praising and aduancing his name for all his works, whether they be works of his mercy, or whether they be works of his iustice, in correcting of his Children, and in punishing his enemies.
Fiftly, we must seeke the knowledge of his waies & word and increase in the knowledge thereof, which bringeth vs to eternall life. As we grow forward in knowledge, so wee grow forward vnto life: and when our knowledge shall be perfected then our life shalbe perfected in the next world. Now if eternall life consist in this knowledge, doubtlesse death is to be found in the ignorance of God. The Apostle ioyneth these two as companions together, ignorance and death, They haue their vnderstanding darkned, Ephes. 4, 38. heere is the ignorance of God: & are strangers from the life of God, here is death. For the priuation or want of the life of God is eternal death. Wherfore whosoeuer desireth to liue the life of God, must auoid ignorance, wc is the forerunner & cause of death. [Page 28] And what is the darknesse of ignorance as it were a mist before our eies, but the beginning of vtter darknesse in the pit of destruction, where shall be weeping & gnashing of teeth? Hence it is that Christ saith, Iohn 10, When he hath sent foorth his owne sheepe, Iohn 10.4.5. hee goeth before them, and the sheepe follow him, for they know his voyce, and they will not follow a stranger, but they flie from him, for they know not the voyce of strangers. If then we would approoue our selues to be the sheepe of Christ, wee must haue this eare-mark, we must know his voice, we must heare his word, wee must partake his Sacraments; otherwise we shall be Goats, not Sheepe. Many there are that would bee accounted Sheepe, but they want this badge & cognizance, they are not hearers, but contemners of his word; they follow not Christ Iesus the Shepheard, but flye from him: they know not his voyce they are not acquainted with his call, but they thinke themselues in the best case when they are farthest off from the hearing of it. The Lord calleth vs by his worde, the preaching of the Gospell is his voice: if we regard it not, woe be vnto vs, we exclude our selues from his Sheep-fold, and renounce our beeing in the number of his Sheepe. Lastly, we must yeeld all obedience vnto him and his word. For as all his Sheep are hearing Sheepe, and none of them deafe & dull eared, so are all obedient Sheepe. They haue their eares opened, which maketh them hearers: and they haue them bored to their heart, which maketh them obedient, and to offer vp themselues as a sacrifice well pleasing vnto God. But all our hearing shall hinder vs, and serue to further and increase our condemnation, vnlesse we ioyne vnto it a carefull obedience, according to the doctrine of the Apostle, Be ye doers of the word, and not hearers onely, Iam. 1.22. deceiuing your owne selues. If these things be found in vs, then we know God aright, & then we may be assured wee shall be knowne by him, and not denied of him. This is that vse which Christ himselfe toucheth, Iohn 10. I am the good Shepheard, and know mine, and am knowne of mine. Where we see, that the consideration of Gods acknowledging vs to bee his, should bee a forcible meanes to make vs endeuour to know him. For who are wee that he should know vs? Yea, what is man, that he should be mindfull of him, or the son of man that he should consider him? Wee are dust and as [...]es, rottennesse and corruption, yea lighter then vanity, no better then enemies to him, and the heires of wrath as well as others. Seeing therefore the bountifulnesse and loue of God toward vs hath appeared, so that of his mercy not our merits, hee hath saued vs by [...]he wash ng of the new birth, Titus 3.5. and the renewing of the holy Ghost, let vs passe our pilgrimage heere in feare, and aboue all things let vs labor to know him in his owne ordinances and to se [...]k [...] the Kingdome of God and his righteousnesse, that in the end of our dayes we may be knowne of him to his glory, and our endlesse comfort in Christ Iesus our blessed Lord and Sauiour.
Verse 17. Then Moses and Aaron tooke these men which are expressed by their names.
18. And they called all the Congregation together in the first day of the second Month, who declared the r kindreds by their families, and by the houses of their Fathers, according to the number of their names, from twenty yeare and aboue, man by man.
19. As the Lord had commanded Moses, so he numbred them in the wildernesse of Sanai.
HItherto we haue heard and handled the Commandement of God,The obediēce of Moses and Aaron. requiring Moses and Aaron to number the people: now followeth their obedience without any delaying or deferring the matter. It is meete that the seruants obey the commandement of their Maister: and that subiects perfourme the decrees of their Princes. Hence it is that Moses taking to him Aaron and the heads of the Tribes, do addresse themselues to take a suruay of the people, discharging their duty with all diligence. He doth not heere as afterward in this Booke, ch. 20. where he obeyeth with doubting: but he executeth the charge laide vpon him with readinesse and willingnesse. This obedience of Moses and Aaron is set downe, first generally, then particularly. Generally in these words; particularly in the verses following. Heere a question may be demanded, Obiection. whether it were lawfull for them to number the people. Wee reade in the holy Historie, 2 Samuel, 24, that Dauid was sharply reprooued, and seuerely punished, because hee did number them: yet Moses numbereth them in this place, and is approoued and iustified [...] Some thinke, Answer. that Dauid is reproued, not simply for numbring the people, but because he would haue all numbred, and not onely from 20 yeare old and aboue. But this was not the true cause of Dauids offence, and of Gods iudgement: in as much as it is very euident out of the words of the Text and circumstances of the place, that such only were numbred, as were strong men, and able to draw out their swords.2 Sam. 24.9 Others make this the reason, because the Lord promised to multiply the seede of Abraham as the starres of Heauen, which are innumerable, and as the sand on the Sea Shore, which cannot bee tolde,Oleast in Exod. and therefore he was angry & sore displeased whē they were numbred, as if it were a calling of his promise into question. But if this reason were good and to bee granted, it would follow that they could neuer be numbred without sin. Neither was this the cause of Gods anger, as others imagine,Sim [...]r. in Exod because after his numbring of them▪ hee caused not the tribute to be paid that God had appointed;Exod. 30.12. for Moses did not alway enioyne any such [Page 29] polle-mony to be paid whensoeuer he nūbred their persons, and besides; the punnishment should be inflicted vpon Dauid, not for numbring ye people, but for want of paiment. The true causes why Moses is commended,Differences between Moses and Dauid in numbering the people. & Dauid condemned for their numbring of Israel, are these. First Moses was inioyned vnto it, & had the expresse commandement of God to direct and warrant him: but Dauid was not commā ded of God, he was stirred vp of Sathan, who tempted him to this euill in setting before his eies,1 Chron. 21, 1 his glory and excellency, his power & victories.Aug. quaest. 134 in Exod. This is one difference. Secondly, it was lawfull to number the people, when anie publique collection or contribution was to bee made of tribute or subsidy; for vnlesse an exact account were taken, some should be omitted, others ouerburthened, and iniustice committed. This maketh it lawful for Princes to number their people, & muster them by hundreds or thousands, albeit they haue no special warrant or particular commissiō from God. Thus did Dauid in another place, and at another time number them without sin. 2 Sam. 18, 1. Againe, when any Army is to be gathered, & forces to be leuied, it is necessarie the people should be assembled and mustered, that fit choise may bee made of such as are to goe to battell: as Dauid did number them without sinne. 2 Sam. 18, 1. when hee sent an armie against Absolon: but in this place hee did not intend any of these ends, either that Tribute should be gathered, or that souldiers should be mustered: and therefore the warrant of his worke, was not answerable to the calling of Moses. Thirdly, as they were stirred vp by diuers causes, so they respected diuers ends. Dauid propounded to himselfe an euill end, hee did it to set forth his owne glorie, to reioyce in himselfe, to put his whole affiance and confidence in the multitude of his men: and therefore his pride and presumption, his haughtinesse and ambition, his rashnesse and vnthankefulnesse were punished of GOD. Thus we see, how one and the same thing is praised in one, and reprooued in another, because howsoeuer the deede were one, yet the cause was not one from whence it proceeded, neither were the ends one whereunto it was referred.
[Verses 17.18.19. Moses & Aaron tooke these men, &c: And as the Lord commaunded Moses, so he numbred them.] Heere we haue an example of the obedience of Moses & Aaron, who lingred not the time to discharge the dutie that God had laide vpon them. This example offereth vnto vs this instruction, that it Doctrine 3 is required of all Gods seruants,t is our dutie to obey Gods co [...]mandements. to performe obedience to Gods commandements. Whensoeuer God speaketh vnto vs, wee must heare and obey his voyce. Noah receiued a Commandement from God to builde the Arke, Genes. 6 ver. 13. Whereby hee and his houshold might be saued: many hindrances might haue stayed him, and sundry inconueniences might haue stopped him, and infinite dangers might haue terrified him from that enterprize; the greatnesse of the Arke, the labour of the building, the continuance of the worke, the tants of the wicked, and an hundred such like troubles stood in his way; all which he did ouerstride, as the Apostle witnesseth, Heb. 11, 7. By Faith Noah beeing warned of GOD of the things which were as yet not seene, mooued with reuerence, prepared the Arke to the sauing of his Houshold, through the which Arke hee condemned the world, and was made heire of the righteousnesse which is by faith.
In like manner,Gen. 12, 4. Heb, 11, 8. Abraham receiued an expresse commandement to go out of his Country, and from his Kindred and Fathers house; and he also by Faith (when hee was called) obeyed, to go into a place, which he should afterwarde receiue for inheritance; and he went out, not knowing whither hee went. So when God charged him to circumcise himselfe, his sonne, and all his houshold, hee did not delay the time,Gen. 17, 23. & 22, 1, 2, 3. Heb. 11, 17. & 18, 19. but did it the same day: and when hee commanded him to take his sonne, his onely son, euen Isaac whom he loued, the sonne of promise, through whom all Nations should bee blessed; By Faith hee offered vp Isaac, when hee was tryed; for he considered, that God was able to raise him vp euen from the dead, from whence he receiued him also after a sort.
When God called Samuel, and determined to reueale vnto him the destruction of Elies house, and the calamitie that hanged ouer all Israel, hee saide vnto him, to testifie the willingnesse of his heart to obey, Speake Lord, 1 Sam. 3, 9, 10 for thy Seruant heareth. This the Prophet Dauid witnesseth, Psal. 27, 8. When thou sayedst; Seeke ye my face: mine heart answered thee: O Lord, I will seeke thy face. Luke 5, 4, 5. When Christ commanded Peter to launch out into the deepe, and to let out their Nets to make a draught: Simon answered and saide vnto him; Master, we haue trauailed sore all night, and haue taken nothing: neuerthelesse at thy word, I wil let down the net. The examples are infinite and endlesse that might bee alledged to this purpose: but these are more then sufficient, to shew, that whensoeuer God hath a mouth to open, and a tongue to speake, and a voice to vtter vnto vs, wee should prepare and make readie an eare to heare, and an hearr to obey whatsoeuer is enioyned vnto vs, and required of vs.
The Reasons are many, to enforce vs to Reason 1 yeelde heereunto. For first of all, GOD hath all authoritie in his owne power; hee is our Creator, and wee are his creatures; he is our Sheepeheard, and we the Sheepe of his pasture: he is our Father, wee his Children: hee is our Maister, wee his Seruants: hee is our King, we his Subiects: he is as the Potter, we as the clay. Is not the creature bound to obey the Creator? Is not the child to shew al duty to his father? Is not ye seruant to stoope [Page 30] downe to his Maister? And doth not the subiect owe honour and homage to his Prince? The Scripture sheweth, and nature teacheth, that they do. This is it which the Prophet Malachi declareth, chap. 1. ver. 6. A sonne honoureth his Father, and a seruant his Master: if then I be a Father, where is mine honour? And if I be a Master, where is my feare? saith the Lorde of hostes, &c. These titles of honour giuen to God▪ and these titles of subiection ascribed to our selues, do serue as so many bands Obligatorie, to perswade vs and draw vs to obedience.
Reason 2 Secondly, obedience is so valued and set at such an high price, that it is better woorth then all sacrifices that can be offered: and on the other side the Lorde abhorreth and detesteth disobedience and rebellion against him as the sinne of witchcraft. True it is, God allowed and commanded sacrifices, & he greatly abhorreth sorcery: yet he preferreth obedience before the one, and hateth disobedience as the other. This Samuel teacheth Saul, when he reproueth him to his face,1 Sa. 15, 22, 23 Hath the Lord as great pleasure in burnt offerings and sacrifices, as when the voice of the Lord is obeyed? Behold, to obey is better then sacrifice, & to hearken is better then the fat of Rams: for rebellion is as the sin of witchcraft, and transgression is wickednes and idolatry; because thou hast cast away the word of the Lord, therefore he hath cast away thee from being King. This reason is thus framed; If obedience bee better then sacrifice, then it is due to God, and with all care to be performed to him. But it is better then sacrifice, therefore it is due to God. Againe, if GOD hate nothing more then the disobedience of his commandements, then is disobedience to be auoided. But he hateth nothing more, inasmuch as hee esteemeth it no better then witchcraft or idolatry; therefore it is to be auoided.
Reason 3 Thirdly, such as are disobedient are sure to be punished. Obedience hath a promise of blessing annexed vnto it, and a recompence of reward depending vpon it, as appeareth Exod. 19.5, 6.Deut. 28, 1, 2, 3, 4, &c. Exod. 2.14. If ye will heare my voice indeed, and keepe my couenant, then ye shal be my ch efe treasure aboue all people, thogh all the earth be mine. On the other side, God abhorreth disobedience to his will and commandements, as a Prince hateth rebellion raised against him▪ which he will not leaue vnpunished. So doth God esteeme those that stubbornly transgresse his Lawes as traitors vnto his person, and rebels against his lawes; and therefore such as are rebellious against his word shall be reiected of him, and punished by him When Sau [...] did cast away th word of the Lord, God proceeded also to cast away him. This the Prophet Ieremy declareth, chap. 4 [...]. ver. 6, 10, 17. when the Captaines of the hoast promised whether it were good or euill▪ they would obey the voice of the Lord God hee assured them of his mercy, that God would build them, and not destroy them: he would plant them, and not roote them out. Contrariwise, if they would not hearken to his voice, and submit themselues vnto him, he threatneth that they should dye by the sword, by the famine, and by the pestilence, so that none of them should escape from the plague that he would bring vppon them. Thus doth hee command Moses to speake to Pharaoh, Exod. 8.2. & 10 4. Thus saieth the Lord, Let my people go that they may serue mee: Deut. 28, 15.1 [...] but if thou wilt not let them go, behold, I wil smi [...]e all thy Countrie with Frogs, &c. This reason may be framed in this sort: If the obedient shal be blessed and rewarded, and if the disobedient shall be reiected and punished, then it behooueth vs to acknowledge all obedience due vnto God: but the obedient and disobedient shall be both rewarded; the one according to their righteousnesse, the other according to their wickednesse.
Let vs now come to the Vses of this Doctrine. First, this serueth to reproue diuers Vse 1 and sundry abuses that creepe into vs, which make our seruice and worship of God abhominable and detestable in his sight.The 1. reproofe And first of all, there are too many that refuse to heare and to lend their outward eare to listen to the word of the eternall God, to whom all attention is due. These men, as if they had no soules to saue, nay, as if there were no God, no heauen, no hell, haue shut their eyes lest they should see, and stopped their eares, lest they should heare.
This reprooueth the desperate disease of our dayes: men are so farre clogged and cloyed with hearing, that they loath the heauenly foode, the bread of life. Who seeth not how we decline in care and zeale, and how the light of the word beginneth to bee extinguished? Our change from better to worse touching seeking after knowledge is most fearfull, a token that God hath giuen vs deadnesse of heart, to prepare the way to some iudgement.Math. 12, 42. The Queene of the South shall rise vp in iudgement, and condemne this froward generation, who thought it worthy her labour to make a long iourney to heare the wisedom of Salomon; and yet the mystery of the heauenly wisedome of God laid open in the ministery of the word,1 Pet. 1, 12. The wh [...]ch the very Angels desire to behold, passeth the humane wisedom of Salomon, and of all other men in the worlde. Wherefore to turne away our backes, when wee should turne our faces to the worde, is a greeuous sinne, and we shall giue an account therefore in the great day of vengeance. This is set foorth plainly in the first chapter of the Prouerbes, and the 24.25, 26. verses. Because I haue called, and ye refused; I haue stretched out mine hand, and none wold regard, I will also laugh at your destruction, and mocke when your feare commeth.
Thus doth the Lord lay open the peoples sinnes,Ier. 2.27, & 7 13, 23, 24, 25. & 15.2, 3, 6. and his iudgements by the Prophet Ieremy: I rose vp early and spake vnto you, but yee [Page 31] would not heare, nor answere: I saide▪ Obey my voyce, and I will be your God, and ye shall be my people, and walke ye in all the wayes that I haue commanded you, that it may bee well vnto you: but they would not obey, nor encline their eare, but went after the counsels and stubbornnesse of their wicked heart, & went backward and not forward: I haue sent vnto you all my seruants the Prophets, rising vp early euery day, and sending them, yet would they not heare mee, but hardened their neckes, and did worse then their Fathers. Thus hee layeth open their sinne, therefore no maruaile if that hee threaten to stretch out his hand against them, so that the famine should pinch them, the sword shoulde slay them, the pestilence should waste them, the dogges should teare them, the wild beasts destroy them, and the fowles of the heauen deuoure them.
Secondly, as it reproueth those that refuse to heare,The second repr [...]ofe. so it condemneth such as onely heare, and go no further; these rest in it as if they had done their duty▪ and as if no more were required at their hands. But know this and marke it, that outward seruice separated from inward obedience, is not respected, but reiected of God. This naked hearing is an halting with God which he cannot suffer. If we keepe from him the heart, he careth not for the eye, or the tongue, or the eare. This is it which the Prophet saith, When ye fasted and mourned in the fift and seauenth Moneths, Zach. 7, 5, 6, 7 euen these seuenty y [...]ares, did ye fast vnto me? Doe I approue it? Should ye not heare the words which the Lord hath cried by the ministery of the former Prophets, when Ierusalem was inhabited and in prosperity, and the Cities thereof round about her, when the south and the plaine was inhabited? To like purpose is Esaiah bold, and saith, What haue I to doe with the multitude of your Sacrifices, Esay 1, 11.12, 13.14.15. saith the Lord? I am full of the burnt offerings of Rammes, I desire not the blood of Bullocks: when ye come to appeare before me, who required this of your hands to tread in my Courts? Bring no moe Oblations in vaine: Incense is an abhomination vnto me: I cannot suffer your new Moones, nor Sabboths, &c. they are a burthen vnto me, I am weary to beare them: and when you shall stretch out your hands, I will hide m [...]ne eyes from you and though you make many praiers I will not heare. Were not these his owne ordinances? Did not hee appoint the solemne times of his worship, and command sacrifices and oblations to be offered vnto him? Yes, he set them in his Church, and was the Author of them; but they perfourmed them in an euill manner without faith, without repentance, without loue, without conscience, and therefore as they did them, God loathed them. So may it be saide of our common and customary hearing, remoued from faith & obedience, Who required it at our hands? The Lord cannot abide it he cannot suffer it: it is a burden vnto him that he cannot beare. God ioyneth hearing and obeying together, and cursed is hee that maketh a diuorce betweene them. This doth the Prophet Ieremy denounce against all hypocriticall hearers chapt. 11. Thus saith the Lord God of Israel, Iere. 11, 3, 4, 5 Cursed be the man that obeyeth not the words of this Couenant which I commanded vnto your Fathers &c. He protested vnto them and their Fathers rising early, and saying, Obey my voyce, yet they would not obey nor incline their eare, but euery one walked in the stubbornnesse of his wicked heart: thus they made a conspiracy against God▪ and hee brought his curses vpon them, Thus our Sauiour teacheth it shall bee with many in the last day, that saw his person, and heard his doctrine, they conuersed and continued with him, and were partakers of his miracles and ministry; who shall then begin to say, We haue eaten and drunke in thy presence, and thou hast taught in our streetes: Lu. 13, 26, 27. but he shall say, I tell you, I know you not whence ye are: depart from me, all ye workers of iniquity. Woe shall then bee to all such hearers, and cursed shall their state and condition be. These haue an heauier account to make then such as neuer were hearers, and neuer had so great mercy offered vnto them. Hence it is that Christ pronounced sundry woes against Bethsaida, Corazin, and Capernaum, who had the worde and other meanes of saluation offered vnto them, yet liued without repentance, and are pronounced to bee worse then the Sodomites. For the greater mercies are abused, the deeper iudgements are deserued. Let vs sette this Capernaum a Citty in Galile before our eyes, and looke vpon it as in a glasse, that therein we may behold our selues. The Lord Iesus was brought vp there, and because hee did so much frequent it, and was conuersant there, many thought hee had beene borne there, so that it is called his owne City, Mat. 9, 1. Secondly, the miracles which he wrought there were many, he healed the seruant of the Centurion, and a man that had an vncleane spirit,Math. 8, 5. in so much that the Nazarites as it were enuying and repining thereat, that that place should be preferred before them, saide vnto him, Whatsoeuer we haue h [...]ard done in Capernaum, do it heere likewise in th [...]ne owne Country: Luc. 4.23. thereby implying that the greatest part of his miracles had not beene done among them, but among the Capernaites. Thirdly▪ there he began to preach, saying, Repent,Math. 4.13.17 Mark. 1.14. Iohn 6, 59. Luc. 4.31.32. for the Kingdome of heauen is at hand: and there he preached of the eating of his flesh and drinking of his blood: likewise hee taught on the Sabboth day in their Synagogue with power and authority, so that they were astonied at his doctrine. In all these respects and priuiledges▪ partly of the presence of his person, partly of the working of his miracles, & partly of the preaching of his Gospel, Christ pronounceth that they were lifted vp to heauen, Mat. 11, 23.24 & highly aduanced aboue many other Townes & Cities that wanted the seeing and hearing of him: but because they became vnthankfull, [Page 32] and to all these did not ioyne true obedience, hee denounceth against them that they should be brought downe to hell: the reason hereof is rendred in the next wordes, For if the great workes which haue beene done in thee, had beene done among them of Sodome, they had remained to this day: but I say vnto you, that it shall be easier for them of the Land of Sodome in the day of iudgement, then for thee. An heauy doome, and a most fearefull sentence, and yet most iust and righteous, if it bee weighed in the ballance of iustice.The sinnes of Capernaum greater then of Sodome. Gen. 19, 3. Rom 1, 27, 28. Ezek. 16. Sodome indeede was guilty of vncleannesse and beastlinesse one with another, whereby man with man wrought filthinesse, & receiued in themselues such recompence of their error, as was meet; their sinnes were fulnesse of bread, abundance of idlenesse, contempt of the poore, and pride of life: yet Capernaum treading vnder foote the glorious Gospell, and despising the word of saluation was the greater sinner, against which sort of sinners, the Apostles were cō manded to shake off the dust of their feete, as a witnesse against them; the which sheweth the horriblenesse of their sinne that make no reckoning of the preaching of Gods word offered vnto them to reconcile them to God. Sodome had the light of nature that shined in their harts, and preached within their consciences in that they were men, that those sinnes were vnlawfull; of which the Apostle sayeth, That light shineth in the darknesse, Iohn 1, 5. and the darknesse comprehended it not: but Capernaum had a greater and perfecter light, euen the light of grace to teach them, and the Sunne of righteousnesse to shine vpon them, which far excelled the other, and gaue them a more certaine direction to leade their liues. Sodome indeede had Lot, an holy and righteous man among them,2 Pet. 2, 8. whose soule they vexed from day to day by their vncleane conuersations: but Capernaum had a greater then Lot, they had the gracious presence of Christ Iesus, whose word was with authority, and not as the Scribes; whose glory was as the glory of the onely begotten Sonne, full of grace and truth, Iohn 1, 14. Againe, Sodome had not so much as the types and shaddowes of the Law, they wanted the sacrifices and ceremonies which the Iewes had: but Capernaum had the body it selfe, they saw him, they touched him, they heard him, they handled him, yet they repented not, but remained disobedient. Sodome had onely the making of the Creatures, and the workmanship of the Heauens as Gods great booke to beholde and looke vpon, to be their schoolemaisters & instructers,Psalme 19, 1 Rom. 1, 20, 21. which declare the glory of God, & shew foorth his Deity: but Capernaum had more, euen a plaine path beaten before them to walk in, and a sitte light to guide them in all their wayes, the eternall word of God that endureth for euer. If then Sodome shall be whipped, surely Capernaum must be scourged. If Sodome rebuked, Capernaum punished. If Sodome imprisoned and damned, Capernaum shall bee throwne downe into the neathermost hell and gulfe of perdition. If the burden laide vpon Sodome be greeuous, that laid vpon Capernaum shall be more greeuous and intollerable. For God will reward euery man according to his works, so that with what measure wee mete,Roman. 2, 6. with the same it shall bee measured to vs againe. Sodome was the lesse sinner, & therefore liable to the lesse punishment: Capernaum was the greater sinner, a greater contemner of greater blessings, and therefore guilty of the greater damnation. To what end, may some say, doth this comparison serue? or what haue we to do with Sodome which was consumed to ashes with fire and brimstone long agoe? or what doth Capernaum belong to vs? Yes, it concerneth vs, and if we change the names, the times, and the places, this whole comparison teacheth vs wisedome, and toucheth vs neerely. For hath any nation vnder ye heauens bin lifted vp higher toward the heauens then we? Hath not the word bin plentifully preached among vs? Haue we not had the Sacraments duely administred vnto vs? Haue wee not receiued his mercies abundantly poured vpon vs? yet what people hath bin more vnthankfull? more disobedient? more rebellious? What could the Lord haue done for vs, that he hath not done, and shall we so reward him with vnkindnesse for his mercies? Let vs take heed lest if we be like Capernaū in sin, ye threatning do fall vpon vs, that it shalbe easier for Sodome & Gomorrah in the day of iudgment, then for vs. For if Sodome did not escape the hand of God, who had onely the light of nature, not the lanthorne of the Scripture to shine among them, & to giue light vnto them: how shall we escape, or bee without excuse, if we tread vnder foot the Son of God, if we cast out of our hearts the Gospell of peace, if we count the blood of the Testament as an vnholy thing, and do despite the Spirit of grace? Thirdly,The 3. reproof this doctrine reprooueth those that are ready to heare, and content to obey, but it is no farther then standeth with their owne lust and liking. These are like Saul in obedience, they thinke they haue great wrong to be charged with rebellion and disobedience, they haue open mouthes to say,1 Sa. 15, 13, 20. Blessed art thou of the LORD, I haue fulfilled the commandement of the Lord, I haue obeyed the voyce of the Lord, I haue gone the way which the Lord sent me, &c: yet hee is there charged with treason and rebellion against God, and threatned to haue the Kingdome rent frō him. Thus is it with many in our daies, they professe obedience, but their life swarmeth with the fruits of disobedience: like to ye son, who being commanded of his father to go & work in his vineyard, answerd, I will Sir, but he stood still & went not. Math. 21.30. These are they that draw neere to God with their mouth, but are disobedient in deed, & their real disobedience shal procure a reall vengeance on them.
It is strange to see how many of this sort of men pretend a willingnesse to obey, & would be accounted in the number of obedient children, as if they were wholly made of obedience; and yet they will not submit themselues wholly to the will and pleasure of GOD, but mince the matter, and part stakes with God: somewhat they will do to stop mens mouthes and to get the applause of the worlde, and to be accounted religious; but they are not minded to deale sincerely and entirely with God, like those that hauing a iourney to goe, are soone weary and stand still, when they are gone halfe the way.
These are they that will not be Atheistes, but haue the true God for their God; yet do they loue their riches, their pleasures, their bellies, and their delights aboue him,Reuel. 3, 16. and set their affections wholly vpon them. They cannot abide Idolatry, nor to be esteemd idolaters; yet they make no conscience of the worshippe of the true God, of praying vnto him publiquely and priuately, neglecting the ordinances of God, hearing of his word, reading, meditation, conference, and such like helpes; being in the number of those the Apostle reprooueth, Rom. 2, 22. Thou abhorrest Idols, yet cō mittest sacriledge. They will not forsweare themselues, nor fall into periury: but they wil sweare and lye too for an aduantage. They will not seeme to abuse the titles of God, and to take his name in vaine; but yee shall heare them euen in their communication to sweare by their Faith and troth, and they engage thē so long, vntill they haue little left, or none at all themselues. They will not worke vppon the Sabbath, nor go to Plough: but they will not sticke to go to play, and vse pastimes; to follow idlenesse, and to be ordinarily absent from the holy ordinances of God. They scorn to be accounted rebels, as too grosse a tearme for them: yet they can disobey superiors, yea mock and deride those that are set ouer them, both Magistrates and Ministers. They abhorre the name of a murtherer: but they can fight and quarrell, braule, fret and fume against others; forgetting the rule of the Apostle, Whosoeuer hateth his Brother,1 Iohn 3, 15.is a man-slayer: and ye know that no man-slayer hath eternall life abiding in him. They will not be Adulterers & Fornicators but they break out into wantonnesse, and nourish the occasions that engender them, surfetting drunkennes, idlenesse, wanton lookes, wanton company, wanton daliance, and such like. They hate the name of Theeues and robbers, and those that wil stand by the high way and take a purse: but they will couzen and circumuent their neighbour, defraud and oppresse him in buying & selling and bargaining with him, if by any meanes they can goe beyond him; neuer remembring either the commandement or punishment set downe by the Apostle, Let no man oppresse of defraud his Brother in any matter: 1 Thes. 4, 6. for the Lord is an auenger of all such things, as wee also haue told you before time, and testified. These are they that wil not beare false witnesse; but they are inuenters of euill, or spreaders abroad of euill reports to the hurt of their brethren, & make no conscience at all of a lye. These are not dutifull children which obey to halfes, & so faile in their obedience. For (as the Apostle teacheth) Whosoeuer shall keepe the whole Law, Iam. 2, 10, 11, 12. & yet faileth in one point, he is guilty of all, &c. Thus then we see by this doctrine, they are reprooued that contemne the worde, and will not heare: that are content to heare, but will not obey: and such as obey, but it is not fully and faithfully; it is so farre forth as pleaseth themselues, not regarding to please God, to whom they either stand or fall.
Secondly, seeing our duty to [...]ods Commandements Vse 2 consisteth in obedience this teacheth that it is necessary for all men to knowe them. We cannot call vpon him of whom we haue not heard: we cannot beleeue that which we neuer learned: wee cannot practise those things which we do not vnderstand. A seruant can by no meanes do his Masters will before he knoweth what is his will. This sheweth the miserable condition of ignorant people, besotted in their owne simplicity, and muffled in the mistes of palpable darkenesse: none are more grosly misled, none more disobedient to God then these ignorant persons; none greater enemies vnto the seruing and obeying of God, then such as are enemies or hinderers of the teaching and preaching of his word. Our Sauiour sending out his Apostles into all the world,Math. 28, 20. charged them to teach them to obserue all things whatsoeuer he commanded them. First then, there must be teaching before there bee obseruing: so that ignorance is the mother of all disobedience. This appeareth in Moses, Deut. 4, 1. Hearken, O Israel, vnto the ordinances, and to the Lawes which I teach you to doe, that ye may liue and go in, and possesse the Land which the Lord God of your Fathers giueth you. The Israelites were commanded to learne the commandements of God that they might doe them; so that there is no doing and discharging of the workes and will of God without knowing them: nor no true knowledge wher there is no practise. For indeed wee know no more then we make conscience to do & performe. Wherefore (my Brethren) bee carefull to learne the waies of God, and to know what he requireth, that you may bee fitted to doe them: and assure your selues, that they are the greatest enemies of God, and of your saluation, yea the most proude and pestilent instruments of the diuell, to cause him to be honoured, and to erect the kingdome of darkenesse, that do disgrace teaching, and disswade from hearing. And let vs set this downe as a rule, that such as are vndutifull to God in the chiefest workes and the highest duties, will neuer make conscience of the smaller & lesser. Such then as any way hinder the publishing of the Gospell, and seeke to stop the free course of [Page 34] it from passing among men, do ouer-turne all godlinesse, and shake the very ground—worke and foundation of true obedience. The greatest and best workes commanded of Christ are the duties of the first Table; to preach and to heare his word, to be often exercised in his worship, to be religious, to visite his Courts where his name dwelleth, whereof the Prophet saith,Psal. 68, 16. God delighteth to dwell in it, yea, the Lord will dwell in it for euer. Hee that maketh no conscience this way, will make no conscience of the lesser and latter duties, to wit; of the fruits of righteousnes.
Hence it is, that our Sauiour saith to the Sadduces, Math. 22, 23, Are yee not therefore deceiued, because ye know not the Scr [...]ptures, neither the pow [...]r of God? Marke 12, 24. The ignorance of Gods word is the true cause of all error. If we did know the Scriptures, they would direct vs to all duties necessary for vs both to knowe and practise. And as knowledge is the beginning of all obedience, because wee must know before we can obey; we must learne before wee practise: so it is required of vs al to get knowledge and vnderstanding, howbeit it is not necessary for all to haue knowledge, alike. Wherefore, that we may be instructed aright, and be guided what our knowledge ought to be, and what measure thereof should be in vs, it is requisite that wee marke and remember these foure rules following, all of them being grounded vpon the doctrine of the Prophets and Apostles. No man must be ignorant, no man shall be excused for his ignorance: euery man must attaine to some knowledge. First, our knowledge must be according to our age.Rules directing vs what our knowledg ought to be. If GOD haue blessed our dayes with manie yeares and long life, he looketh for greater knowledge at our hands, then hee doth of babes and sucklings. This the Apostle pointeth out vnto vs. 1 Cor. 14, 20. Brethren, bee not children in vnderstanding, but as concerning maliciousnes bee children, but in vnderstanding be of ripe age. In these words the Apostle intimateth a double kinde of knowledge; one fit for children, for God would haue none brought vp in his Schoole, and to belong to him, that are non proficients: hee would haue children taught and trained vp in the faith and feare of God.2 Tim. 3, 15. It is noted of T [...]mothy, that hee had the knowledge of the holye Scriptures of a childe, which are able to make him wise to saluation, through the Faith which is in Christ Iesus. This doth the Prophet Dauid teach. Psal. 119, 9. Wherewith shall a yong man redresse his way? By taking heede thereto according to thy Worde. Such as are yong in yeares, must learn to serue God in the flower of their age, and to serue him with the first fruites of their life. Howbeit though their knowledge cannot be great and at the full, yet it is such as is fit for theyr yeares, and it sufficeth that they bee young in knowledge as they be yong in yeares, & that their vnderstanding bee little, as their stature is.
There is also a second kind of knowledge, and that is for men of riper age; God requireth more of them and looketh to receiue increase at their handes in greater abundance. Hath he granted vs our life for nothing? And hath he doubled and trebled the yeares of the former sort that we should stand at a stay? No, he would haue vs that haue beene planted in his Church, to be growers forward in knowledge as we are in yeares. But doth the case thus stand with vs? Are our old men growne also old and ripe in Faith and Religion? Are we more expert in the wayes of godlines now then we were twenty or fortie yeares agone? Can our aged men that liue among vs stande forth and auouch this, or speake it in the truth of their harts, & to the comfort of their souls, and to the honor of God, that they are bettered in iudgement, and increased in obedience? that albeit the outward man decay and perish, 2 Cor. 4, 16. yet they are renewed daily in the inwarde man? Nay ye greatest part are so sapped in ignorance, that they are as blinde as the Mole, as deafe as the Adder, as senselesse as the stones, and as rude & ignorant as the brute beasts; nay more dull of vnderstanding then they, as the Prophet chargeth the people of Israel, Esay 1, 3. The Oxe knoweth his owner, and the Asse his Masters crib, but Israel hath no [...] knowne, my people hath not vnderstood. They should bee examples to others in godlinesse, but many of them are Ring-leaders to all kind of wickednesse. Many children go before them in knowledge, and may instruct them in the princiciples of religion. My Brethren, these things ought not so to be.
The second rule is this▪ that our knowledge ought to be according to the meanes yt God hath afforded vnto vs, and according vnto the plenty or scarsity of those meanes doth he require a growing and proceeding in vs. There is no Master, but exacteth at the hands of his Scholler, an increase in learning proportionable to the greatnesse of his labour. The Husbandman that hath fowed much, looketh for a plentifull haruest. The Gardiner that hath long digged and delued about his trees, and dunged them with great diligence, hopeth to haue much fruit in the end. So is it with God, the best Master, the true Husbandman, when he hath taught vs often, and sowed good seed in the ground of our hearts, and watered the dry furrowes of our consciences with the water of life, he looketh to reape much fruit, and to finde great increase.
This the Apostle teacheth, when he reproueth the Hebrewes for their dulnesse in hearing and slownesse in profiting, Heb. 5, 12, 13, 14. Whereas concerning the t [...]me ye ought to bee teachers, yet haue ye neede againe that wee teach you what are the first principles of the words of God, and are become such as haue neede of milke, and not of strong meate: for euery one that vseth milke, is inexpert in the word of righteousnes, for he is a babe: but strong meate belongeth to them [Page 35] that are of age, which through long custome haue their wits exercised, to discerne both good and euil. Where he teacheth them, that after so long teaching they might become teachers of others: and he saith it to their shame, that after the hauing of plentifull means to further them in their knowledge, they were verie nouices and yong schollers, not able to beare strong meate. Hath God set vp the preaching of his word among vs, as a candle set on the candlesticke, to giue light to all that are in ye house? Hath he caused it to be truly preached & applyed vnto vs? Haue wee the meanes also in plentifull measure affoorded vs to bring vs to godlinesse? Let vs take heed to our selues, & looke to our wayes, God will not bee mocked. Where he hath sowne plentifully, hee will reape plentifully; and vpon whom hee hath bestowed much, he looketh to receyue much againe.
This he setteth downe to strengthen the rule that now we deliuer, Luke 12.48. Ʋnto whom much is giuen, [...]at. 25.14.15 of him shall be much required: and to whom men commit much, the more of him will they aske. If a man shold haue much teaching, and go long to school, & yet should be alwayes in his horne-booke, and stand at A, B, C. like a little childe, and neuer goe forward, we would account him a very dullard: so is it with vs, if we haue spent much time in his schoole, where we haue had a liberall diet prepared for vs, and bene feasted at his table richly furnished, and yet stand at one stay, we do not vse the meanes aright, but deceiue the hope and expectation of God, who hath in such manner and measure blessed vs from heauen.
The third rule touching our knowledge, is, that it must be answerable to the gifts that God hath giuen vnto vs. He hath not furnished all men with gifts alike, he hath not bestowed an equall measure of his graces vpon all; to one he hath giuen more, to another hee hath giuen lesse, according to his owne pleasure. This is declared vnto vs in the Parable of the talents, Math. 25, 14, 15. A certain Nobleman going into a farre countrey, called his seruants, and deliuered vnto them his goods; Vnto one he gaue fiue talents, [...]uke 19, 12, 13 and to another two, and to another one, to euery man after his owne hability. If then he haue giuen vnto vs fiue talents, he looketh that we gain fiue other with them. If he haue bestowed two vpon vs, hee will require of vs the gaine of two others; not the increase of fiue, as of the former. If we bee not wholly barren and vnfruitefull in good things, he will accept and approue of vs. This is a notable comfort to all those that haue a little portion and few gifts giuen vnto them: albeit we be neuet so simple, yet if wee haue single and simple hearts, it shall be said to vs, It is well done good seruant and faithful, thou hast bene faithfull in little, I will make thee ruler ouer much; enter into thy Masters ioy. He that by imploying and diligent vse of his gifts had gayned only two talents, had gotten litle in comparison of the former seruant that had increased fiue talents, yet hee is commended by Christ our Sauiour for a good and faithful seruant.
In like manner,Math. 13, 23. when he commendeth the sauing hearers, and compareth them to good ground, he saith; He that receiued the seede in the good ground, is he that heareth the word, and vnderstandeth it; which also beareth fruite, and bringeth forth some an hundred fold, some sixty fold, and some thirty fold. The ground that yeildeth thirty fold, is little in comparison of thar which yeeldeth the increase of an hundred fold, not halfe so much: yet it is accounted good ground. All ground is good in Gods account, that is not altogether vnfruitfull: and euery one receiueth praise and commendation from him, who hath a good heart, albeit it be mingled with many wants, and much imperfection. This must not make those that are weak and simple to please themselues in their weaknesse and simplicity, nor cause them to be puffed vp with enuy toward such as haue a greater measure and better portion of giftes then they haue; but seeing God hath appointed his word to giue vnto the simple sharpnes of wit, it must stirre them vp to do their best, to striue with all their strength to bee led forward to perfection, and to craue a continuall supply of Gods grace, which in the middest of all their infirmities and imperfections shall be sufficient for them. Then it shal come to passe, that albeit they behold a double portion in others, and a poore pittance in themselues, yet they may truly say vnto the Lord, Thou wilt require no more of thy seruant then thou hast giuen him. To this end speaketh the Apostle writing to the Philippians, Phil. 1, 6. and 2, 13, I am perswaded of this same thing, that he which hath begun this good worke in [...]ou, will performe it vntill the day of Iesus Chr [...]st: for it is God that worketh in you, both the will and the deede, euen of his good pleasure.
The fourth Rule touching our knowledge is, that we must all labour to haue so much, as that we may be able to giue an account of our faith, when we shall be lawfully called thereunto. It is not enough for vs to say, wee beleeue as well as the best, and then cannot declare how we beleeue; neither is it enough for vs to haue the implicite faith of the church of Rome, to beleeue as the Church beleeueth, & then cannot tell how or what the Church beleeueth. This is the Colliars faith, not the Christian faith: this will not shielde vs from the darts and deuices of the diuell, but layeth our hearts open to all his fiery tentations. The ancient Christians that beleeued in the Sonne of God, were able not onely to make confession of their owne faith, but to defend and maintaine the true faith against their enemies and persecuters, as all histories doe declare.Hab. 2.4. Ro: 1, 17 Gal: 3, [...]1 Heb: 10, 38. The Prophet teacheth vs, That the iust shall liue, not by anothers, but by his owne Faith. [Page 36] We are al taught to say, I beleeue, not, we beleeue: and therefore it is requisite that we be indued with true faith, and haue such a certaine and particular knowledge of the cheefe and fundamentall points of our religion, that we be both able and ready to render a reason thereof; which cannot be, vnlesse wee haue lerned the principles of the doctrine of Christ. Hence it is, that the Apostle Peter exhorteth to this rule, 1 Pet. 3, 15. Sanctifie the Lorde in your hearts, and be ready alwaies to giue an answer to euery man that ask [...]th you a reason of the hope that is in you, with meeknesse & reuerence. The practise hereof we haue in Stephen, and Peter, and 4, 19. and 7, 2. and 22, 1. and 26, 2, 3. and Paul, and others in the Acts of the Apostles, Acts 2, 15. and 3. chapt. who made confession and profession of their Faith with boldnesse and cheerefulnesse, so often as the glory of God did require it. Now albeit the Apostles teach, that wee must bee enabled to confesse our Faith, and to shew before all men how we haue profited, hauing a good conscience, that when they speake euill of vs, as of euill dooers, they may bee ashamed which slander our good conuersation in Christ: yet he doth not require such exactnesse and perfection to be able to dissolue all doubts, to answer all questions, and to vnloose al knots, which is not to be looked for at the hands of the teachers themselues: but as we must know the fundamental points of true religion, wherupon our Faith is builded, so wee must bee strengthened and grounded in them, that we may be able all of vs both yong and olde, to shew in whom we haue beleeued; what we are by creation, what by reason of our transgression, and what by Faith in Christ and by the fruites of regeneration. No man must bee ignorant of these substantiall points, that wee may vnderstand what title and interest wee haue to the inheritance of the heauenly Kingdome.
Vse 3 Lastly, seeing obedience is so necessarie a duty, without which we cannot please God, let vs labour to performe our obedience vnto him aright: to which end, we are to be carefull to obserue these rules of ordering and directing our obedience, that it may be approued in his sight. First of all, we must be assured that we do these things that are warranted in the word of God, and that they be done according to his will. He will not be serued of vs by good intentions, or humane traditions, or blinde superstitions, but he will bee worshipped according to his owne pleasure. This the Prophet Esay expresseth, chap. 29. verses 13, 14. This people come neere to mee with their mouth, and honor me with their lips, but haue remooued the [...]r heart far from me, and their feare toward me was taught by the precept of men. This our [...]auiour teacheth to bee a vaine and ydle seruing of him.Math. 15, 8. If our obedience bee framed to the doctrine of man, not of God, it is foolish and without vnderstanding. Such is the Religion for the most part of the Church of Rome, where mens inuentions are set vp, and many times magnified aboue the ordinances of God. There are many great feares wrought in the consciences of the poore people from the impositions of men, as heauy burdens laid vpon them to obserue and keepe, as eate not, Col 2, 21. taste not, handle not vpon perill of condemnation: and there are many faire promises offered to men for their zeale in running on pilgrimage, honouring of Reliques, visiting of Idols, inuocation of Saints, saying of Masses, offering for the dead, Dirges, and such like dregs, which are not in the word, nor according to the word, but beside the word, nay against the word:Col. 2, 23. which things indeede haue a shew of wisedom in voluntarie religion & humblenesse of minde, and in not sparing the bodye which are things of no value, sith they perta [...]ne to the filling of the flesh. All these therefore are false feares false deuotions, false dangers, false promises, false prayers, false comforts, and briefly false worshippings, which are of no value or vertue, of no worth or reckning. The least duty that God requireth that may be called the worke of Christ is better then all the stately workes of men: and so to take vppe a rush (if it stand with the will of God) to make cleane platters, or spits, or shooes, is more acceptable to him, if it bee our calling, then to builde memorials or Monasteries for ydle and superstitious Monkes without worde or warrant.
Secondly, as our obedience must haue the word for a foundation, so we must performe the same heartily: not for outward shew and fashion, or to be seene of men, but do all as in the sight of him that looketh vpon the heart. It is saide by the Prophet, Psal. 40, 7, 8. In the volume of thy Booke it is written of me, I desired to do thy will, O my God; yea, thy Law is within my heart. Our obedience must not bee parted and diuided betweene God and the Diuell. God will haue intire obedience, or accept no obedience at our hands. Hence it is,Prouer. 23, [...] that the Wiseman exhorteth vs, To giue God our heart, and let our eyes delight in his wayes. 2 Tim. 2, 22. Luke 8, [...]. R [...] 10, 10. Iohn [...] 18. Rom: 6, [...] Col. 3, 21, 2. This discouereth the sinne of all hypocrites, who pray, but not with a pure hart; they heare, but it is not with good and honest hearts: they belieue but it is not with the heart: they loue, but it is not in deede and in truth: they obey, but they are not obedient from the heart vnto the forme of doctrine: and whatsoeuer they doe, they do it ceremonially and externally, not heartily as to the Lord, but hypocritically as to men; like idle and sloathfull seruants, who performe no more to their Masters but eye-seruice as men pleasers. If then our heart be away, all is away, the soule and life of euerie action is wanting: and we offer the dead carkas of a sacrifice to God, which stinketh as an vnsauoury thing in his nosethrils. This made the Prophet say, Psal. 25, 1, 2. Ʋnto thee, O Lord, I lift vp my soule. And Psal. 108, 1, 2. O God my heart is prepared, so is my tongue, I will sing and [Page 37] giue praise. If once the affection of the heart be setled, the tongue tarrieth not behinde, but is ready to publish the praises of God. Thirdly, our obedience must be done with all our power cheerefully and willingly: which dependeth vppon the former, albeit distinguished from it. Although we faile in many circumstances, God will not lay it to our charge, nor stay the course of his blessings from comming vnto vs, so long as hee seeth in vs a willing heart. Hee respecteth more the affection to obey, then obedience it selfe: and alloweth of our good desire, more then of the performance of the duty.
Wee see this in the poore widdowes mite which shee cast into the Treasurie, of which our Sauiour sayth, Marke 12, 43. Luke 21, verse 23. Of a trueth I say vnto you, that this poore Widdow hath cast in more then all they that haue cast into the treasurie. She had not cast in more, if wee considered the quantitie and greatnesse of the gift (for what was two mites but a quadrin?) but it was more in regard of the quality and affection of her heart, which is much set by of Almighty God. Heereupon it is that the Prophet sayeth, Micah 7, 18, 19. Who is a God like vnto thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? Hee retaineth not his wrath for euer, because mercie pleaseth him: he will turne againe and haue compassion vppon vs, he will subdue our iniquities, and cast al their sinnes into the bottome of the Sea. Thus we see how fauourable the Lord is toward his children that are desirous and willing to serue him.
To this purpose speaketh the Prophet Malachi in the third Chapter, and the seauenteenth verse, They shall bee to mee, saith the Lord of hoasts, in that day that I shall doe this, for a flocke: and I will spare them, as a man spareth his owne sonne that serueth him. The Father, when he shall set his sonne to any businesse, if he shew his good will and endeuour to doe his best, will be pleased with him and accept of the worke, though it be done vnperfectly, rawly, and vntowardly. He takes in good part his good desire. Euen so is it with Almighty God, if hee see in vs willingnesse, wee shall finde from him forgiuenesse, and our imperfections to be passed ouer. The Apostle S. Paul teacheth this in the second Epistle to the Corinthians, chapter eight, and the twelfth verse. If there be first a willing mind it is accepted according to that a man hath, and not according to that a man hath not. Thus doeth God encourage vs in our obedience, assuring vs that the measure of grace that hee bestoweth vpon vs, shall be sufficient for vs.
Fourthly, wee must performe the fruites of our obedience entirely, not to halfes; sincerely, not parting stakes betweene God and the Diuell, and our selues, as wee noted before. Many will do so much readily as may stand with their owne liking, and agree with their owne ease and profit, but they will goe no farther: they are content to doe diuerse good things, but they continue and perseuer in some sinnes that marre all. They can hate pride, but they contemne the Gospell: some will shew loue to the Gospell, but are lasciuious, hard-hearted, vniust, doers of wrong, and euill speakers. It is a foolish conceite of many, that thinke they may lawfully liue in some knowne sins, and yet bee Gods seruants still: these deceiue themselues, and discouer the hypocrisie of their hearts. Such as continue in drunkennesse, fornication, Adulterie, vncleannesse, hatred, and couetousnesse, will presume to come to the place of Gods worship, and shroud themselues into the companie of the faithfull, and present themselues in the presence of God, and receiue the Lordes Supper once a yeere, and then think that God will and must haue respect vnto them. These are like the dissembling and deceitfull Iewes mentioned by Ieremy the Prophet, Ierem. 7, 9, 10. Will you steale, murther, and commit Adultery, and sweare falsely, and burne Incense vnto Baal, and walke after other Gods whom yee know not? And come and stand before me in this house whereupon my name is called, and say, we are deliuered, though we haue done all these abhominations? Saul would do the workes of GOD in outward pretence,1 Sam. 15. Mark 6, 20. and shew himselfe obedient in part: but he kept Agag aliue, and spared the fattest of the Cattle, contrary to the commandement of God. Herod heard Iohn willingly, reuerenced him, receiued the worde with ioy, and did many things at his preaching; but he would not leaue his Incest, and depart from his brothers wife. The godly doe not deale thus falsly and fraudulently with God; they giue him the possession of theyr whole hearts, and keepe not backe a part thereof. Iosiah is commended for walking in all the wayes of God, 2 King: 23, 25. Psal: 119, 6 and for taking away the abhominations of the land. The Prophet Dauid witnesseth, that he had respect to al the commandements of the law. Moses professeth boldly before Pharaoh, that they must carry their Cattle with them into the wildernes to offer sacrifice,Exod: 10, 26 and he would not leaue an hoofe of them behind him. Let vs labor after this sincerity, otherwise our obedience is stained with hypocrisie: for God that made all, wil haue all, or none at all.
Fiftly, our obedience must bee a constant obedience, it must not be by fittes and pangs (as the comming of an Ague) for a day, or a short and set time. Such as are sick of an Ague, haue a cold fit at the first, & then an hot: with these time-seruers it is quite contrarie, they are hot at the beginning, and afterward waxe colde at the latter ending. But we must continue out to the end. There is no promise made but to such as perseuer. He that endureth to the end, shall be saued:Matth. 10.22. and 24.13. reuel. 2.10. and if wee bee faithfull to the death, We shall receiue the crown of life. If we would giue right iudgement of a [Page 38] man how his case standeth with God and what his conuersation is, wee must iudge of him by the whol course of his life, not by this or that action, no nor onely by his behauiour at the houre of death, for that is a deceitfull rule, and may leade vs into errour. If a man in the course of his life yeeld obedience, and seeke to approue himselfe vnto God, wee haue good and firme hope of such a one that he is the child of God, yea albeit at the end of his dayes, by violence of some sickenesse and want of naturall rest and distemperature of the braine, and impatience of the flesh, hee should talke idlely, raue greeuously, and blaspheme horribly: we are to iudge of such a one by the strictnesse of his life, not by the strangenesse of his death. If his life haue been sound and sincere, his vnperfect obedience shall bee accepted, and all his frailty shall bee remitted: so that an euill end neuer followeth a good and godly life. But if the course of a mans life be wicked and his wayes crooked, though he die calmely, and goe away quietly like a lambe, and cry, Lord haue mercy vpon me: yet he may be a reprobate and goe to the pit of destruction. Hence it is, that the vngodly are described, Iob 21. to say vnto God, Depart from vs, we desire not the knowledg of thy wayes: Iob 21.13.14.15.23.25. who is the Almighty, that we should serue him, and what profit should wee haue to pray vnto him? yet for the most part they liue pleasantly, and hauing no bands in their death, they die quietly, they spend their dayes in wealth, and are not tormented with long sickenesse. They are not afflicted and affrighted as other men. Contrariwise, the godly are daily punished, and chastened euery morning, they die in the bitternesse of their soule, & neuer eate with pleasure, Psal. 73.4.14. Eccle. 9.1.2. Who doubteth of the integrity and sincerity of Iob and Ieremie? wee know they were iust and eschewed euill: yet they cursed the day of their birth, and the night wherin it is said, Iob 3.1.2.3. Ier. 20.14.15. there was a manchild conceiued. And if they had died presently, they had been saued vndoubtedly, albeit the corruption of the flesh for a time preuailed: euen as it fell out with Iacob, who wrastled with the Angel, but his thigh was so crushed, that he halted euer after. So may it fall out with many of Gods children, the force & fiercenes of sharp diseases, proceeding from hote causes, may so disturbe the head & distemper the powers of the mind, as that they may breake out euen into blasphemy, yea be so distempered and distracted by the violence thereof, as that they fare as men out of their wits and right minde: yet they may notwithstanding all this, remaine still in Gods fauor, and die in his feare. For they may say, and say truely with the Apostle,Rom. 7.17.18.19.20, 21. It is not I that doe it, but sin that dwelleth in me. Hee saith, his whole desire was to giue himselfe to the seruing of God, yet hee was hindred and hampered by his owne nature which was ouerweake: so that in striuing against sinne, hee ceassed not to receiue many wounds, and to take sundry foiles & blowes, and therefore could not accomplish the good that he desired. Let vs all be constant vnto the death, & then our obedience shall haue his recompence of reward. Lastly, our obedience must not be delayed from time to time, supposing we shall finde a fitter time heereafter to heare the Lord speake vnto vs. The longer we deferre the time of repentance & the practise of obedience, the more vnfit, vnready, and vnresolued we shall finde our hearts to be. Euery sin helpeth to harden the heart, vntill we be turned and transformed into stones. Wherfore the holy Ghost saith,Heb: 3, 7, 8, and 4, 7: To day if ye will hear his voice, &c: The acceptable season is the present time. So soone as God commandeth & reuealeth his will vnto vs, let vs not linger or prolong the time, but immediately prepare our eares to heare, our tongues to speake,Bernard. de praecep. & discipl. our feet to walke, our hands to work, & euery part of vs to performe his Commandements. Hee loueth such a seruant, he accepteth such a seruice. Will we regard such a seruant, as whē we speake vnto him, & shew him what we would haue done, turneth his back from vs & regardeth not our busines, or saith he will do it another time, when he is at fitter leasure? If wee will not take such seruice at his hands, or put vp such contempt, shall we thinke the Lord will be mocked to his face, & dalied withal as with a childe? When he saith, Come, shall we answere, we will not come? When he comandeth vs to heare his voice to day, shall wee answere, we will not heare it to day, but ye next day, or peraduenture the next yeare? When he saith, This is the acceptable time, shall wee answere, I wil find a fitter & more conuenient time hereafter? If he shall say vnto vs, the time of repentance is the present time, shall we presume to crosse him, and to reply, the time to come is the best time, wc God hath reserued in his own hand, & is to vs vnknown? How many are there yt haue neglected the voice of God calling them & crying vnto them, that were preuented by sodaine & vntimely death, and thereby taken away in their sins? The foolish Virgins delayed so long,Mat: 25, 10 that ye Bridegroome came, & they were shut out of the Kingdome, where they knocked, but could not bee receiued. To conclude, let our obedience be surely grounded vpon the infallible rocke of ye scriptures: let it be performed heartily, not hypocritically: let it be discharged cheerefully, not grudgingly: let it bee done entirely, not to halfes: let it be constant, not intermitted and interrupted: lastly, let it be present, not put off from day to day: then shal we be sure to be accepted, and that God will crowne our obedience in this life, with a full and finall recompence in the life to come.
20. So were the sons of ReubenReuben. Israels eldest son, by their generations, by their families, & by the houses of their fathers, according to the number of their names, man by man, euery male from [Page 39] twenty yeares and aboue, as many as went foorth to warre.
21. The number of them, I say, of the Tribe of Reuben, was sixe and forty thousand and fiue hundreth.
22 Of the sonnes of SimeonSimeon. by their generations, their families, and by the houses of their fathers, according to the number of their names, man by man, euery male from twenty yeares and aboue, as many as went foorth to warre.
23 The summe of them I say of the Tribe of Simeon, was nine and fifty thousand, and three hundreth.
24. Of the sons of GadGad. by their generations: and so forward vnto the ende of the Chapter.
In the words before we haue seene the obedience of Moses set downe in generall, that hee did all as the Lord had commanded him. Heere we are to consider the same more particularly, what was the summe of euery Tribe: wherein somewhat is set downe common to them all, that they are numbred, first, by their generations, secondly, by their families, thirdly, by ye houses of their fathers, fourthly, according to the number of their names; fiftly, man by man sixtly, euery male: seuenthly, frō twē ty yeare and aboue: eightly, as many as went foorth to warre. These things are noted of euery Tribe particularly: somewhat is sette downe that is proper to each Tribe, to wit, to what summe it accrued, to wit;
- 1. Of the Tribe of Reuben were numbred, 46500.
- 2. Of the Tribe of Simeon, were numbred, 59300.
- 3. Of the Tribe of Gad, were numbred, 45650.
- 4. Of the Tribe of Iudah, were numbred, 74600.
- 5. Of the Tribe of Issachar, were numbred, 54400.
- 6. Of the Tribe of Zebulun, were numbred, 57400.
- 7. Of the Tribe of Ephraim, were numbred, 40500.
- 8. Of the Tribe of Manasseh, were numbred, 32200.
- 9. Of the Tribe of Beniamin, were numbred, 35400.
- 10. Of the Tribe of Dan, were numbred, 62700.
- 11. Of the Tribe of Asher, were numbred, 41500.
- 12. Of the Tribe of Naphtali, were numbred, 53400.
- The totall summe—603550.
Here is a particular view and suruey taken of this people together, with the generall summe of the whole. From hence diuers Questions arise, that are to bee answered before we do handle the doctrine proper to this Question 1 place. First, it may be demanded, how this people could multiply to so great a number in so short a time. For from the birth of Isaac, to the muster heere taken, are not much aboue 400, yeares, and they went into Egypt with a few soules; how then could one family, the Tribe of Leui also excluded, and the vnwarlike company of women and children, of olde and sickly persons not comprehended, how I say, could one family grow to so great a multitude? The Atheists account this incredible and vnpossible, Answer. and therfore make a mock at it, as they do at many other partes of holy scriptures, which they wrest to their owne destruction. Neither is this to be beleeued by the authority of the Church rather, then thorough the testimony of the Scripture and the holy Spirit speaking in it,Cocleus. lib. 2. de author. Eccles. et Script. as some of the Papists speake of many like places. Heerein appeareth indeed the wonderfull blessing of God in increasing seuenty persons to such a multitude, in the space of two hundred & sixteene yeares; for so long was it and no longer from the coming downe of Iacob into Egypt with his family, vnto this numbring of them by Moses in this place: whereby God did make good his promise vnto Iacob, Gen. 46.3. I will make of thee a great Nation. For as his iustice appeared and the seuerity of his hand, that of all this great multitude which came out of Egypt, onely two of them, to wit, Caleb and Ioshua entred into the Land of Canaan, all the residue, because of their murmuring, idolatry, and disobedience perished in the wildernesse; some were slaine with the sword, some were swallowed vp of the earth, some were consumed with the pestilence, some were stung with the serpents, some dyed a natural death;Numb. 14. so that neither their eyes saw, nor their feete trod vpon the Land of promise, as the Lord threatned them: so the wonderfull mercy, & exceeding blessing of God was seene & shewed in this wonderfull multiplication, vntill they came to so huge a multitude.August. de ciuit. dei. lib. 18. cap. 7. Mornae. de ver rel. Christ. c. 26. Neither need we to hold (as many doe) that this was miraculous, and contrary to the course of nature: or that euery one brought foorth two or three at euery birth. We see by experience in numbring, that a small number by addition and multiplication, and doubling therof, in a small time ariseth to a great and an innumerable company. Some in our time yet liuing, auouch, that they haue knowne in their owne daies, one woman, who saw of her posterity that came out of her owne wombe, an hundred and sixty persons, and yet a principall part of them had no issue at all, some of them leading a single life, others beeing preuented by death. The heathen report in their Histories, that the Egyptian women bring foorth many at one burthen: but to leaue them, it is most probable, that all the Hebrew women were very fruitefull,Willet. Hexapl. in Exod. cap. 1. p. 9. & cap. 12. Simler. in Exod. and none of them barren; and that they began betimes to beare children, and continued long, the LORD thereby making a way for the [Page 40] execution of his decree, and the accomplishment of his promise, notwithstanding theyr cruell bondage, heauy yoke, & intollerable labor wherewith they were oppressed and oppugned. Now to giue a taste of this increase how it might be effected by ordinarie meanes (albeit by an extraordinary blessing, that God might verifie the worde spoken vnto Abraham) consider with me, that seauentie persons in thirty yeares, supposing they begate euerie one but one onely in a yeare (as manie might do moe) will bring forth two thousand & one hundred persons. If we cut off the odde hundred, and admit that the third part only of the former number was apt for generation, to wit, sixe hundred, which make three hundred couples, and so many marriages; these considered as the former, in thirty yeare more will beget and multiply nine thousand; and yet we are come but to sixtie yeares after their comming into Egypt. The third part of this nine thousand being three thousand, maketh fisteene hundred couples or persons to marrie, who hauing euery yeare one childe (who in lesse then a yeare may haue more then one) will increase the next thirty yeares forty fiue thousand, which bringeth vs to the ninetieth yeare after their comming into Egypt. The third part heereof being fifteene thousand, will make seauen thousand foure hundred couples or marriages, omitting the odde hundreth, which may beget by the twelue yeare 222000. persons: the third part hereof being seuenty foure thousand, maketh thirty seauen thousand couples, and will begat at the hundred and fifty yeare, 1110000. soules. The third part heereof being three hundred seuenty, thousand persons, maketh one hundred eighty fiue thousand marriages, which will multiply by generation the next thirty years, which falleth (being expired) into the 180. yeare, 555000. soules: the third part heereof being one hundred eighty fiue thousand, maketh besides the odde thousand, 920000. mariages, which will beget by the two hundred and tenth yeare, 27600000. that is, seuen and twenty thousand and sixe hundred thousand. This particular supputation we haue made, to shew that the Israelites bringing forth abundance of increase, as the spawne of the fish in the waters, did not multiply by a miraculous generation, but by an extraordinary benediction, GOD giuing a speciall blessing vnto them, partly to vexe their enemies; and partly to verifie his owne promises.
Question 2 Secondly, it may seeme strange in this place, that Reuben the eldest sonne of Iacob, and the beginning of his strength, placed also in this muster in the first ranke, commeth farre behinde many other, in the number of posterity. For, if wee compare that Tribe with those that follow, and namely, with Simeon, Issachar, Dan, and Naphtali, we shall finde they are much more populous. Ioseph was one of the sonnes of Iacob, and one of the last and yongest, yet hee exceeded and surmounted him almost halfe in halfe. But in the Tribe of Iudah, the blessing of God doeth most apparently shew it selfe according to the ancient prophesie of Iacob.
I answere, though Reuben had the priuiledge to be the first born, Answer. yet he lost his birthright, and for his wickednesse committed against his Father, he was thrust downe from that seate of honour. This is it which Iacob foretold long before, Genesis 49, 3, 4. Reuben mine eldest sonne, thou art my might, and the beginning of my strength: the excellencie of dignity, and the excellency of power, &c. Thou shalt not be excellent, because thou wentest vp to thy Fathers bed, then diddest thou defile my bed, thy dignity is gone. This threatning was denounced by the mouth of his Father, but hee was therein the mouth and minister of GOD, and therefore it must bee in time accomplished. God maketh way for the effecting of it; and this was a signe of the fulfilling of that curse, that his posterity is diminished, and others taste of Gods blessing before him. And, as the birth-right had two priuiledges,Gen: 4, 7. the rule ouer his Brethren, and a double portion of the Fathers inheritance: the former fell to Iudah, vpon whose posterity the kingdome was cast; the latter to Ioseph, 1 Chr. 5, 1, 2. whose two sonnes had a twofold portion; so that Reuben lost the one and the other. For it standeth with Gods iustice, that he who climbed vp where he ought not to haue touched, should bee thrust from yt which of right to him belonged; according to the saying of Christ in the Gospell,Luke 14, 11. and 18 14. Math: 23, 12. Whosoeuer lifteth vp himselfe shal be cast downe and he that humbleth himselfe shalbe exalted. This is ye cause also that Iudah and Ioseph so much increased & multiplyed aboue their fellowes, to the end, that God might make good the promise hee made vnto them: For heauen and earth shall passe away, but one iot or tittle of this worde shall not passe, but be fulfilled. But of these things we shall haue occasion offered to speake more in the next chapter, whereunto I referre you for farther direction.
Thirdly, the question may bee asked, for Question 3 what cause Moses numbering the Tribes seuerally, vseth the same words, and maketh so many repetitions, whereas he might haue cō prehended the same in a shorter summe? For, hee saith of euerie Tribe, that they were numbred by their generations, by their Families, and by their Fathers houses, according to the number of their names, euery male from twē ty yeares and aboue, as many as went forth to war: was it not enough to haue saide so once for all, but he must repeate it so often? I answer, Answer. there are no vaine and needlesse repetitions in the Scripture; euery word, & syllable, and letter hath his vse, and standeth for some purpose, albeit we do not alwayes knowe so much.Reasons rendred why Moses vseth so many words. One cause may be in respect of God; to teach, that as with him is no respect of persons, so he hath a care as well of one as of another; [Page 41] he is a common Father of them all, he neglecteth none, but remembreth them with his kindnesse, and spreadeth the wing of his protection ouer them. Thus doth God deale with vs at this day, he keepeth vs in his book of remembrance, no lesse then he did ye Iewes, inasmuch as there falleth not a Sparrow to the ground without his wil, Mat. 10, 29, 30 and the haires of our head are numbred.
The second cause may bee, to graft in our mindes, and imprint in our memories this so great a blessing in multiplying them vnto the number of so many thousands in so short a space. If hee had spoken it once, and in few words, it might soone be forgotten, & lightly passe from vs: now hee standeth vpon it at large, that the often repetition and commemoration might ingraft and engraue it in our hearts, that there it might continue; for we are apt to ascribe Gods workes to nature, and to take them to our selues, & so to make no profit of them.
Thirdly, he maketh as honourable mention of one as he doth of another, without anie difference, that one should not enuy at another, neyther one condemne another, but that mutuall loue and friendship should bee maintained among them as among Brethren. A little title of honour and dignitie is able to make vs swell one against another. Least therefore he should seeme to neglect one, and preferre another, hee keepeth an euen hand, and equalleth one with another, so farre as lyeth in him. Hee giueth no occasion of aduantage to such as were readie to seeke all occasions: but cutteth them off, by speaking that of one, which hee had affirmed of the other. Thus much of the Questions that may be made and mooued out of this diuision: let vs now come to the Doctrines that are to bee gathered for our instruction.
[Verse 20, 21, &c. So were the sons of Reuben, &c] Moses setteth downe in this place, the particular number of euery Tribe, & then the generall summe of the whole gathered together into one, the which amounteth vnto 603550. persons that could draw the sworde. This may seeme very strange vnto vs, that so small an handful of 70. soules should multiply so greatly in the space of 216. years. But herein we are to consider the truth of God ioyned with his power, who because hee is true of his word, and able of his power, performed that to this people which he promised long before to their Fathers. For wee must fetch the cause of this extraordinary increase a little higher, and obserue that God had passed his promise long before to Abraham, that albeit hee were olde, and his wife both old and barren, yet he would blesse him with a great seed & posterity, as the dust of the earth, as the stars of heauen, and as the sand on the sea—shore which could not be numbred, as Ge. 12, 3. I wil make of thee a great Nation, I will blesse thee, & make thy name great, and thou shalt be a blessing. And chap. 13, 14, 16. & 15, 5. & 17, 2, 4, 5, 6.Rom. 4, 17, 18 Heb. 11, 12. Lift vp thine eies now, and looke from the place where thou art, Northward and Southward, Eastward and Westward, I will make thy seede as the dust of the earth, so that if a man number the dust of the earth, then shal thy seede be numbred. Likewise Chap. 15. he brought him forth, and said, Look vp now vnto heauen, and tell the Starres, if thou be able to number them, and be saide vnto him, So shal thy seed be. So Chap. 17. I will make my Couenant betweene me and thee, and I wil multiply thee exceedingly, Neither shal thy name anie more be called Abram, but Abraham, for a Father of many Nations haue I made thee; & I will make thee exceeding fruitful, & wil make nations of thee, yea Kings shal proceed of thee. The same promise is likewise renewed to Iacob, Gen. 46 2, 3. I am God, the God of thy father, feare not to go downe into Egypt, for I wil there make of thee a great Nation. Thus did God speake from time to time to the Patriarkes, and thus did he promise to blesse them, & did renew the promise for their farther assurance and consolation. Behold heere, the accomplishment of the same promise, and the verifying of it to the full,Ps. 105, 24, 37 for he increased his people exceedingly, & made them stronger then their oppressors: yea, hee brought them forth with siluer and gold, and there was none feeble among their tribes. Frō Doctrine 4 hence we gather this doctrine,God will performe all the promises that he maketh to his people. that al the promises of God made to his children, shal in due time be accomplished, so that he wil not faile nor falsifie the worde that is gone out of his mouth. The truth heereof appeareth by sundry consents of Scripture. This is it that Ioshua declareth, chap. 21, 44, 45. The Lord gaue rest vnto Israel round about, according to all that he had sworne vnto their Fathers, there stood not a man of all their enemies before them; for the Lord deliuered all their enemies into their hand, There failed nothing of all the good things which the Lord had said vnto the house of Israel, but all came to passe. Where he sheweth, that as God promised to defend his, & to defeat their enemies, and to giue his people peace, so hee failed them not, but fulfilled his promise. In the Booke of the Kings mentioning the siege of Samaria, we reade, that in the great famine wherein the City was pressed,2 King. 7, 1, 18 the Prophet Elisha prophesieth, that to morrow this time, a measure of fine flowre shall be sold for a shekel, & two measures of Barly for a shekell in ye gate of Samaria. And howsoeuer this seemed vnpossible to such as were blinded with vnbeleefe, & looked vpon ordinary meanes that shewed themselues before them, who feared not to say, Though the Lord would make windows in heauen, this thing could not come to passe: yet it did come to passe, & nothing was left vnperformed, for the people went out and spoyled the campe of the Aramites, so that a measure of fine Flowre was at a Shekell, and two measures of Barly at a shekel, according to the word of ye Lord. True it is, God somtimes promiseth that wc he doth [Page 42] not by and by accomplish, because the promise is for the appointed time; but in the end it cometh and shall not stay. In the beginning of the world it was said immediately after the mans fall, Gen. 3, 15. I will put enmity betweene thee and the woman, and betweene thy seed & her seede: he shall breake thine head, and thou shalt bruise his heele. Many yeares passed ouer the heads of Gods people before this was performed, yea many Kings and Prophets, and righteous men desired to see these dayes, that longed for the comming of the Messias, and the consolation of Israel: Gal. 4, 4, 5. but when the fulnesse of time was come, God sent forth his Sonne made of a woman, and made vnder the Law, &c. God promised, and Noah prophesied, and the Scripture hath published,Genes. 9.27. that God shold perswade Iapheth that he may dwel in the tents of Shem, so that the Gentiles should be conuerted vnto the faith, and wonne by the ministerie of the word, not by the force of the sword to embrace the Gospell. This promise was long deferred, yet in the end truly verified, when the Apostles were called to preach vnto them, prepared for it by the gift of tongues, and enabled to go through the worke, as appeareth at large in the Acts of the Apostles. The old and new Testament do giue testimony one to another. The old Testament containeth many and sundry prophesies: and what is the new, but an accomplishment of the same? All these allegations, as a cloud of witnesses, confirme this point; that God, as he maketh his promises in mercy, so in iustice and righteousnes he accomplisheth the same.
Reason 1 Neither let this seeme strange vnto vs. For first consider with mee, who it is that maketh the same; not man who is deceitfull, but God who neuer failed or falsified his word. He is true in all his sayings, and faithfull in all his doings: he is as ready to performe, as he is to promise, and neuer repenteth or recalleth that which is gone out of his mouth. This the Apostle as a faithfull witnesse testifieth, Rom. 3, 3, 4.Psal. 36, 6. and 57, 11. and 89, 33. What though some did not beleeue? shall their vnbeleefe make the faith of God without effect? God forbid: yea, let God be true, and euery man a lyar, as it is written, That thou mightest bee iustified in thy words, and ouercome when thou art iudged. The reason vsed in this place is this; God is true in his word, and constant in his promise; therefore he neuer deceiueth nor deludeth those that are his with vaine wordes, whose truth reacheth vnto the clouds.
Reason 2 Secondly, as he is true in nature, so he is vnchangeable in will; he is not like man that he should lye. Man is subiect to vanity & inconstancy, as to speake, and not to do it: to promise and not to keepe it: but it is not so with God, who hath opened his mouth, & wil performe it. This doth Iob plainly declare, Chap. 23, 13. Hee is in one minde, and who can turne him? Tea, he doth what his minde desireth: for he will performe that which is decreed of me, and many such things are with him. There is no variablenesse with him, neither shadow of turning, he remaineth the same euermore. To this purpose Moses declareth that Balaam could not curse the people of God, but was constrained against his will to blesse them,Numb: 23, 19. because God is not as man that he should lye, neither as the Son of man that he should repent; Hath he sayde, and shall he not do it? Hath he spoken, and shall he not accomplish it?
Thirdly, hee is powerful, and of himselfe Reason 3 able and sufficient to worke out his own wil; so that nothing shall hinder him, or delay the doing thereof when the time is come. It falleth out oftentimes with man, when hee hath promised to accomplish a worke, that hee is not able to performe it, either through weaknesse in himselfe, or through the ouer-ruling power yt is in another. It is not so with God; whatsoeuer he decreeth, hee doeth: whatsoeuer he willeth, he worketh and performeth. When after Gods gracious promise to giue flesh vnto his people in abundance, Moses doubted therof in regard of the want of those meanes which he saw not, and the multitude of the people which he saw; the Lord said vnto him; Is the Lords hand shortned? Numb: 11: 23. Thou shalt now see whether my word shall come to passe vnto thee, or not. Seeing therefore, God is true of his word, vnchangeable in his will, and powerfull in his workes, wee may builde our faith vpon this trueth, that his promises shall neuer faile any of his children.
Let vs now apply this doctrine to our selues. Vse 1 First, is this certaine that God will performe whatsoeuer he hath promised? Then we may conclude this, that whatsoeuer promises are not yet fulfilled, shall in due time bee accomplished? How many promises hath he already verified? Could any power or strength of man preuaile against him to frustrate them, and to make them of none effect? Many there are yt he hath made which are yet to come, they also shall be made good; for euen they are as easily brought to passe as the rest which wee see already performed. We haue a prophesie & promise of the calling of the Iewes, that they shall be gathered into the Sheepfold of Christ and professe his name, for God is able to graft them in againe. Hence it is that the Apostle saith,Rom: 11, 23. I would not Brethren that ye should be ignorant of this secret (lest ye should be arrogant in your selues) that partly obstinacy is come to Israel, vntill the fulnes of the Gentiles be come in. See then hereby the prophesie inuerted. Once it was, as we heard before, that God should perswade Iapheth to dwel in the tents of Sem: but now the promise is, that God will perswade Sem, to dwell in the Tents of Iapheth. As therefore the church of ye Iews is brought in praying for the conuersion of the Gentiles, so shold we by an holy emulation from them, apply vnto them, and for them, theyr owne words, Cant. 8, 8. We haue a litle Sister, and she hath no brests: what shall we do for our Sister when she shall be spoken for? The calling of the Gentiles [Page 43] once seemed as vnprobable and vnpossible, yet did God take away all obstacles and stumbling-blockes, and brought them vnto the faith by ye power of his two-edged sword: so we cannot doubt (for faithfull is he yt hath promised) but in his good time he wil in mercy looke vpon the naturall branches, and according to his ancient bountifulnesse, graft them into their owne Oliue tree. They are the first borne of God, and as it were the elder Brethren of the house; albeit they seeme disinherited for a season, and cast out of the house, yet God will admit them againe, & receiue them into the adoption of sonnes. And our doctrine serueth vs as a prop and pillar to vnder-prop our faith touching this point. Againe, God hath promised that hee will free vs from all sinne and misery,Reu. 7, 16, 15. that he will wipe away all teares from our eyes, and make vs without spot and wrinkle, so that wee shall hunger and thirst no more. We see not this with our bodily eyes, neither are wee made partakers of this promise: For behold vnto this houre we both hunger and thirst, 1 Cor. 4, 11, 12.13. and are naked, and are buffeted, and haue no certaine abiding place: we are reuiled, and yet we blesse: wee are persecuted, and suffer it: we are euill spoken of, and we pray: we are made as the filth of the world, the off-scouring of all things, vnto this time. This doctrine therefore serueth to vphold our faith in this point. Thirdly, God hath promised to raise vp our bodies that haue lien in the dust, and are rotted in the earth, by his almighty power, who calleth things that are not as if they were. True it is, it goeth aboue naturall reason to conceiue & vnderstand this truth;Rom. 8, 11. yet the Apostle saith, If the Spirit of Christ that raised vp Iesus from the dead dwell in you, he that raised Christ from the dead, shall also quicken your mortall bodies. How soeuer then our bodies bee either burned, or drowned, or deuoured, God will raise them, for with him nothing is vnpossible. We see what men are able to doe by Art and workemanship: of ashes, they are able to make costly and curious glasses; by distillation they are able to extract the spirite and quintessence of sundry things: out of one mettall it is not hard with them to draw another; as Siluer out of Lead by melting and refining: by sowing their corne that rotteth in the earth, we see it hath a new body giuen it. Therefore it is not impossible in it selfe. Notwithstanding we see not this as yet performed; the bodyes of the Saints remaine in the earth, and see corruption. This doctrine therefore serueth to vphold our faith in this point, & to make vs rest in hope, that he will not alwayes leaue them in the graue, nor suffer them to perish therein for euermore.
Lastly, God hath foretold that there shall be an end of this world, that the Lorde Iesus shall breake the heauens and come to iudge al flesh, so that the dead shall rise, and all shall stand before his iudgement seate to receyue according to their workes, whether they bee good or euill. Then shall the faithfull be fully glorified, and inherite the crowne of eternall life. This howsoeuer it bee oftentimes and faithfully promised of God, yet hath bene and is derided of many, who shall in the end pay the price of their folly and infidelity, & feele that Gods truth is stable, and surer then ye heauens.2 Pet. 3, 3, 4. This is it which the Apostle Peter testifieth, This first vnderstand, that there shall come in the last dayes mockers, which will walke after their lustes, and say, Where is the promise of his comming? For since the Fathers dyed, all things continue alike, from the beginning of the Creation. But whatsoeuer these Atheists dreame of the glorious appearance of Christ his second comming, and howsoeuer they put the euill day farre from them: yet the Lord of that promise is not slacke (as some men count slackenesse) but is patient toward vs, and wold haue no man to perish. Neuerthelesse, the day of the Lord will come as a Theefe in the night, in the which the heauēs shall passe away with a noise, and the Elements shall melte with heate, and the earth with the workes that are therein, shall be burnt vp. This we see not yet performed,1 Thess. 4, 17. neither are we made partakers of eternall life, when we shall euer rest & remain with the Lord, and nothing shall separate vs from his glorious and comfortable presence. This doctrine therefore serueth to vphold our faith in this point. And whensoeuer we reade of any promise that God hath in mercy made to his Church, albeit it be for a time deferred, not presently accomplished, let vs waite with patience, and build our Faith vpon the experience of his former promises, which wee see already fulfilled; and say with the Apostle,2 Tim. 1, 12, I know whom I haue beleeued, and I am perswaded that he is able to keepe that which I haue cōmitted to him against that day. We are sure wee builde not in the aire, we beate not the ayre, but we builde vpon a [...]sure foundation, that shall neuer decay or deceiue vs. For who euer put his trust in him, and was confounded? Or who did set vp his rest on him, and went away ashamed? Hence it is that Christ saith, Math. 5, 17, 18. Thinke not that I am come, to destroy the Law or the Prophets, I am not come to destroy them but to fulfill them: for truly I say vnto you, till heauen and earth perish, one iot or one title of the Law shall not scape, till all thinges be fulfilled. This is needfull for vs to consider & remember, for our faith is often shaken with doubting and infidelity: that which we see not we many times beleeue not; and so we are shaken through our weakenesse as with the winde: but we must make God our rock, and rest on his vnchangeable word, who is trueth it selfe, and cannot lye.
Secondly, seeing Gods promises are so Vse 2 surely grounded vppon the immutabilitie of Gods truth, that it is vnpossible yt they should faile, or he deceiue; this teacheth that it is as true, that his iudgements shall not faile, but [Page 44] follow the wicked at the heeles. For God is as vnchangeable in the one, as in the other. It is a foolish error to imagine that God will vndoubtedly performe the promises of his mercie, and not the threatnings of his iustice. True it is, many presume of his goodnes, but they doubt of his righteousnesse. This is to set vp an abhominable Idoll in our hearts, and to denie the infinitenesse of his glorie and maiesty, and to deuise a God made altogether of mercie. If God be true in the one, he is also as true in the other: if hee faile in the one, he changeth also in the other. This vse is directly concluded by Ioshua in the exhortation that he maketh to the people, that they should not ioyne themselues to the idolatrous Nations, but loue the Lord their God, and cleaue vnto him with full purpose of heart, when he saith, Chap. 23. ver. 14, 15. Behold this day do I enter into the way of all the world, and ye know in your hearts, and in all your soules, that nothing hath failed of all the good things which the Lord your God promised you, but all are come to passe vnto you, nothing hath failed thereof: Therefore as all good things are come vpon you, which the Lord your God promised you, so shall the LORD bring vpon you euery euil thing, vntil he haue destroyed you out of this good Land which the Lord your God hath giuen you. In which words hee teacheth, that his threatnings are of the same nature with his promises, and his iudgements as certaine as his mercies.2 Kings 7, 1, 2 17.18. This appeareth by a notable example which God shewed at the breaking vp of the long siege of Samaria: he promised to the faithfull that would beleeue, plenty and abundance the next day; and hee threatned to the Prince, on whose hand the King leaned, that he should see it with his eies but he should not eate thereof. Here God did promise good, and threaten euill. Did he shew forth the worke of his mercy, and not of his iudgement? of his goodnes, not of his wrath? Yes, of his wrath and iudgement; for the people trod vpon him in the gate, and he dyed, as the man of God had said, so it came to passe. This serueth to shew the wofull estate and condition of all vngodly men & vnrepentant sinners: for howsoeuer they flatter themselues, & put away the euill day far from them, being deluded, and as it were charmed with a proud presumption of Gods mercies, yet the threatning of God, the curse of the Law, and the terror of their conscience which standeth against them shall abide for euer: and therefore so long as they go forward in sin, and proceed in ye wickednes of their hearts, they haue iust cause to mourne and lament, forasmuch as the threatnings manifested in the word, are inuiolable and vnchangeable. Let all those that lye in any sin repent, & while it is called to day hear his voice, lest the curse of the Law, which shal certainly be fulfilled, do seize vpon them, and they be carried to vtter destruction. The Prophet Esay denounceth many woes against wicked men,Esay 5, 8, 11, 18, 20, 21, 22. Wo vnto them that ioyn house to house, and lay Field to field, til there be no place for the poore. Woe vnto them that rise vp early to follow drunkennesse, and to them that continue til night. Woe vnto them that draw iniquity with cordes of vanity, and sinne as with Cart-ropes. Woe vnto them that speake good of euill, and euil of good; which put darknesse for light, and light for darkenesse; that put bitter for sweet, & sweet for soure. Woe vnto them that are wise in their own eyes, & prudent in their owne sight. Woe vnto them that are mighty to drinke wine, and to them that are strong to poure in strong drinke. Heere are many woes, and fearefull threatnings of many miseries, and do the vngodly thinke to escape? or that these things doe not deepely concerne them? Our Sauiour denounceth a great woe, against all contemners of the Gospell, & telleth them, It shalbe easier for Tyre & Sidon, nay for Sodom and Gomorra in the day of iudgement, Mat. 11, 22, 24 then for them. Must not these denunciations be accomplished? Or do we remaine as Infidels, and think they shall neuer be performed? Or if they be performed, that we shall be exempted or excused? It cannot be that his word should fall to the ground, and take none effect. Let vs feare these terrible threatninges, humble our selues before him, and forsake our euill wayes: let vs betake our selues vnto him, and let vs turne vnto his word, for the word will neuer turne vnto vs, and bend it selfe to our pleasure. The Scripture is full, & replenished with such heauy threatninges, as may serue to strike a feare and terror into our hearts. The Prophet Amos Amos 6, 1, 3. denounceth a Woe to them that are at ease in Sion, that put farre away the euill day, and approach to the seate of iniquity, and are not sorry for the affliction of Ioseph. The Prophet Malachi foretelleth,Mal. 4, 1. that the day commeth which shal burne as an Ouen, and all the proud, yea all that doe wickedly shall be stubble, and the day that commeth shall burne them vp, and shall leaue them neither root nor branch. These threatnings are surer then the heauens which shall passe away, but these shall neuer passe away: and therefore woe to them that repent not, nor returne to the Lord; for they must needes be taken suddenly in them as in a snare, and no man shall be able to deliuer them. They may thinke themselues forgiuen, or at least forgotten, but poore soules they are deceiued. It is not length of time that can helpe them, nor strength of their arme that can saue them, nor the wedge of Gold that can deliuer them: for Riches auaile not in the day of wrath, Prouer. 11, 4 nor serue to pacifie his indignation; but righteousnesse deliuereth from death.
Thirdly, as we learne the truth of God in Vse 3 his threatnings, so there ariseth from hence a most excellent ground of assured comfort for all Gods seruants, to establish their hearts in the immutability of all his promises. Manie are the particular promises set downe in the word, & as many as are there mentioned, so manie particular cōforts are ministred vnto vs [Page 45] as from the hand of God, to the end that wee beleeuing them, and as it were, clasping our armes about them, might haue strong consolation and boldnesse to come to the throne of grace. Wherefore, whensoeuer we feele the weaknesse of our faith, we must haue recourse to his word. As they which haue a dim sight and weake eye, vse the helpe of their Spectacles, and thereby finde comfort: so should we when we are at any time troubled with doubting, helpe our spirituall eye-sight with often looking into the glasse of his word, and meditating continually vppon his promises. It were endlesse and infinite to speake of all his gracious promises mentioned in his worde: some are of temporall blessings, and other of spirituall and eternall; in both wee ought to rest vpon the vnchangeablenesse of his will, who is not as man that he should any way deceiue vs; as those that vse to promise much, & performe little. His promise is certaine, and very good payment, if wee dare trust him of his word.Psal. 37.25. It is he that hath saide, I haue beene yong, and am old, yet I saw neuer the righteous forsaken, nor his seede begging bread. It is hee that hath spoken,Heb. 13.6, 7. I wil not faile thee, neither forsake thee, so that we may boldly say, The Lord is mine helper, neither will I feare what man can do vnto me. Mathew 6, 33 It is he that hath promised, Seeke yee first the kingdome of God and his righteousnesse, and all these things shall bee ministred vnto you. We see how much many men vexe & torment themselues about earthly & transitory things; they feare they shall want before they die, and giue themselues to vnlawfull shiftes to maintaine themselues and their estate: the reason heereof is, because they haue vnbeleeuing hearts; they cannot cast themselues and their care vpon the Lord, they will not seeke his loue and fauour, they labour not to be reconciled to him in Christ Iesus, and whatsoeuer he promise vnto them of his word, they beleeue nothing at all.
Take an example of Gods prouidence ouer his people, whiles they walked and wandred in the Wildernesse, they had neither seede time nor haruest, and they were an huge multitude, of more then sixe hundred thousand, beside women and children, yet hee sustained them, and prouided for them till hee brought them into the land of Canaan. He is not as a poore Father that hath moe children then he is able to sustain; or as a state that is constrained to disburden it selfe of their superfluitie and ouerflowing multitude, and so to send out many Colonies to plant themselues in other places: he hath al the earth in his own power, & is able to prouide for all his children yt wait vpon him, and put their trust and confidence in him. This must be our comfort in time of triall and tentation, that he hath promised neuer to faile vs nor forsake vs: and albeit mans promises may deceiue vs, and his deede come short of his worde, yet no iot or portion of Gods promises shall remaine vnfulfilled; and therefore in all our necessities, let vs possesse our soules with patience, and wait constantly for the accomplishment thereof, which in due time shall take good effect. The fault is in our selues, who will not lay hold vpon the same, he hath saide he will be our tower of defence, and City of refuge to shield vs from danger & all distresse; but we will not trust him of his word, but vse vnlawfull meanes for our deliuerance. That which hath bene said of transitory and temporall blessings, may also be spoken of eternall. God hath promised the renuing of our hearts, the forgiuenesse of sinnes, and the kingdome of heauen, as Ier. 31, 32, 33. Heb. 8, 10, 11, 12. Esay 40, 1, 2. I will put my Lawes in their minde, and in their heart I will write them. I wil be their God, and they shall be my people. I wil bee mercifull to their vnrighteousnesse, and I wil remember their sins and their iniquities no more.
These are great and precious promises: heere are sweet comforts of life and saluation offered vnto vs on Gods part: let these be to vs as the Anchor of our soules both sure and stedfast. These are immutable things,Hebrew: 6, 18. Wherein it is vnpossible that God should lye, and therefore let vs be established in them, and lay hold vpon that hope which is set before vs. And if we beleeue not, yet abideth he faithful, 2 Tim. 2, 13. he cannot deny himselfe. No greater comfort can be giuen, no greater promise can be made, then to assure vs of the pardon and forgiuenesse of our sinnes, which make a separation between God and vs. To haue a feeling of this mercy, is as sweet Incense vnto the soule, and as precious balme vnto the heart. Let vs therefore comfort our selues with this promise, & howsoeuer Satan sift vs, and seek by all means to take from vs this peace of conscience which passeth all vnderstanding, we must shroud our selues vnder the safety of his worde which abideth for euer; and when we are tempted to doubt of his goodnesse in the remission of our sinnes, let vs lay hold on the former promises, and know that the heauens themselues shall fall and be moued out of their places, before the truth of his word (which is truth it selfe) shall be diminished or disanulled.
Fourthly, is God constant of his word, and Vse 4 faithfull of his promise, then it is required of vs to be like our heauenly Father in truth and faithfulnesse. When God hath promised any blessing to his people, he is true of his worde, and bringeth it to passe. The Lord sayde to them,Iet. 29, 10, 11. Dan: 9, 2. After seuenty yeares bee accomplished at Babel, I wil visit you, and performe my good promise toward you, and cause you to returne to this place; for I know the thoughts that I haue thoght toward you, euen the thoughts of peace and not of trouble, to giue you an end, and your hope. This did hee accomplish by the meanes of Cyrus, whose spirit hee stirred vp to make a proclamation throughout his kingdome, that whosoeuer would, should goe vp to Ierusalem to builde it and inhabite there. Now, as God is [Page 46] faithfull in his word, so let vs follow his example, and make conscience of our words & sayings, that thereby we may assure our selues to bee the children of our heauenly Father. Wee must therefore know that all iust couenants and contracts, all promises & bargaines must be perfourmed, albeit they bee made to our hurt and hinderance, and binde vs in conscience and duty, by the Law of God & man, so farre forth as hee pleaseth to require them, to whom they haue beene made. The Prophet asking the question, Who shall dwell in the Lords Tabernacle, & rest in his holy Hill, maketh this answere, Hee which sweareth to his hurt and changeth not. Psalm. 15, 4. Iosh. 9. This wee see in Ioshua toward the Gibeonites: and in the booke of Iudges, chapt. 1. when the Spies saw a man come out of the City, and said vnto him, Shew vs we pray thee the way into the City, and we will shew thee mercy: Iudg. 1, 24, 25. when he had shewed them the way into the City, they smote the City with the edge of the sword, but they let the man & all his houshold depart. Hence wee should learne, to be wary and watchfull in our promises, considering as well, whether wee be able to performe them, as whether wee be willing, and examining our hearts whether they be in our owne power nor not, and whether (if they be) it be lawfull for vs to performe them. For some things are lawfull in themselues to pay and perfourme, which are in no sort in our power: and other things may be in our power, which are not lawfull to be done. This fidelity in keeping promise, is a weighty point of the Law, Math. 23,Math. 23, 23. Gal. 5, 22. and a fruite of the Spirit: and therefore it standeth vs vpon to make conscience thereof. If any man were asked the question, whether hee thinke it his duty to endeuour to be like God, and to striue to resemble him, as the childe resembleth his father, he would be ready to answere. It is his duty to do it, and his comfort that it is so: If then we acknowledge the necessity of it, let vs follow him in constancy and true dealing, studying to be perfect as our heauenly Father is perfect. This is that vse which the Apostle vrgeth, 2 Cor. 1.2 Cor. 1, 17, 18, 20. When I was thus minded, did I vse lightnesse? Or minde I those things which I minde, according to the flesh, that with me should be yea, yea, and nay, nay? Yea, God is faithfull, that our word toward you, was not yea and nay: for all the promises of God in Christ are yea, and are in him, Amen, vnto the glory of God through vs. The Apostle in these wordes declareth that he was wrongfully slandered, and vniustly charged with loosenesse and lightnesse of promise, and vnconscionable breaking of his word; inasmuch as he had alwaies before him the example of God, whom he acknowledgeth to be faithfull in his words and promises. This serueth to reproue those that will rashly promise any thing, as Saul did to Dauid, as Laban did to Iacob, and then changed their minde as the weather-cocke doeth at euery blaste of winde. These are like the reede that bendeth too and fro; but it must not bee so with vs, we must purpose, and not alter; we must promise, and then perfourme carefully what we haue promised.
Lastly, whensoeuer God hath made good Vse 5 the words of his mouth, and accomplished his promises vnto vs, which wee haue long looked for & expected, it is our duty to praise his name, and to giue him the glory of the worke, to whom alone it is due. Hath he fed vs in time of famine, and made vs to see,Deut. 8, 3. Mathew 4, 4. that Man liueth not by bread onely, but by euery word that proceedeth out of his mouth? Let vs not sacrifice vnto our net, nor burne incense vnto our yarne, but say with the Prophet, Not vnto vs, O Lord, not vnto vs, Psal. 115, 1. but vnto thy Name giue the glory, for thy louing mercy and for thy truths sake. This duty we see practised by King Salomon, 1 Kings 8.1 Kin. 8, 15, 20 Blessed be the Lord God of Israel, who spake with his mouth vnto Dauid my father, and hath with his hand fulfilled it: the Lord hath made good his word that he spake, and I am risen vp in the roome of Dauid my father, and sit on the Throne of Israel, as the Lord promised, and haue built the house for the name of the Lord God of Israel. A worthie patterne and president for vs to follow, whensoeuer we taste of the grace and bountifulnes of God, to offer vp vnto him a song and sacrifice of thanksgiuing. And if wee must doe this for temporall blessings, much more are we bound to do it for such as are spirituall. If God haue for a season hidde his face from vs, that we haue seene no light of his grace, but all these things haue been couered with darknesse and discomfort, as it were the Sunne in a Cloud; if our sinnes as the waues of the sea haue gone ouer our head, and beene a burden too heauy for vs to beare, and yet in the ende God hath remembred his mercy towards vs, and not shut vp his kindnesse in displeasure; why haue we still vnthankfull hearts, & why haue we shut vppe our mouthes in silence as dumbe men, and why do wee not confesse the Lord his louing kindnesse, and his wonderfull workes before the sonnes of men? Who is it that liueth vpon the earth, and hath not found by daily experience the faithfulnesse of the Lord, in making good his promises vnto him? yet where are they that returne to him againe with a gratefull remembrance of his grace, and an holy acknowledgment of his truth toward him? We are like the Lepers in ye Gospell, who were all cleansed,Lu. 17.14, 11 [...] but God was not praised of them all, onely one was found, who returned to giue God the praise. Let vs not be like these vnthankfull Lepers, that swallowed vp the goodnes of God toward them, and neuer confessed the receiuing of it. He will not suffer such swine to deuoure his benefits, that can open their mouthes wide to taste of his mercies, as the earth that gapeth to receiue the showers of raine; but haue learned to keepe them shut when they shoulde praise Gods name with a loud voice. Their [Page 47] tongues are eloquent and learned when they are to craue, but when they haue receiued, they are tongue-tyed and cannot speake. Let vs be farre from such practises, and as we see them, learne to detest them, that God may haue the glory, and be all in all. Let vs not tread in the steppes of such persons, as albeit the Lord doth continually remember them with his kindnesse, yet do forget him and the workes of mercy that he hath shewed toward them.
The former part of the Chapter consisted in numbring of the Tribes: in the latter he declareth that the Leuites were not numbred, who were not for the wars, but to serue in the Tabernacle of the Congregation. We shall see them afterward numbred by themselues, but they were not put in the common rancke and reckoning, because God had chosen them to be his possession, and separated them from the rest of the people. And lest any man should thinke, that Moses did extraordinarily exalt, and ambitiously preferre the Tribe of Leui, wherof himselfe descended, he sheweth he did it not of his owne head, but by the speciall commandement of God. Their office is declared, to take the charge of the Tabernacle and worship of God, that when they were to take their iourney, they should carry it; and when they were to stay and pitch their Tents, they should set it downe, and looke to it with all diligence. And as God would not haue them entangled and encombred in affaires vnproper to them, and impertinent to their calling: so hee would not haue others that were not of their Tribe and family, to breake into their function, as it were to inuade another mans possession; nay he denounceth death to such as were strangers from that Tribe, that should presume to meddle with those holy things, or set their hands vnto thē. An example heereof we haue in Ʋzzah, 2. Sam. 6. who, because hee touched the Arke of God contrary to the Law, was punished with sodaine death, and striken with the immediate hand of God that fell vpon him, to the terror of others, and to worke reuerence in the harts of all men toward the sacred things of his seruice. God did not admit all men without difference to minister before him, but separated onely the Leuites, lest holy things should be polluted and prophaned; and withall to teach that all men are in themselues vnworthy to stand before him and come into his presence, except they haue a calling from him. Thus then wee see the charge laide vpon the Leuites, what it is; they are distinguished frō the other Tribes who were numbred for the warre: but these are kept to serue in the Tabernacle, to minister in the holy place, to meddle with the holy things, and to take ye charge of the worship of God, lest vengeance come vpon the Congregation of the Children of Israel. These things they ought to do, but touching things of another nature, they had nothing to do. We learne from hence, that it is the duty of the Ministers of Gods worde, Doctrine 5 to exercise themselues onely in things of their calling,It is the Misters duty, to do the duties proper to his calling. they must waite and attend vpon the office to which they are chosen and appointed. They are not to be distracted from their calling by worldly matters that no way belong vnto them: but considering to what vses and ends they are set apart from others, they should be intentiue thereunto. This is set downe afterward more plainely and particularly touching the Tribe of Leui. Bring the Tribe of Leui, Num. 3, 6, 7. and set them before Aaron the Priest, that they may serue him, and take the charge with him, euen the charge of the whole Congregation, to do the seruice of the Tabernacle. This is it which Moses setteth downe touching Leui, Deut. 33, 9, 10. He saide vnto his father and mother, I haue not seene him, neyther knew he his brethren, nor knew his owne children, for they obserued thy word, and kept thy couenant: they shall teach Iacob thy iudgments, & Israel thy Law, they shall put Incense before thy face, and the burnt Offering vpon thine Altar. The Apostle Paul setting downe the offices & Officers of the Church, giues euery one his charge, and bindeth them within the limits & precincts thereof, out of which they were not to walke or wander, Rom. 12. 7, 8. Seeing we haue gifts that are diuers, &c: whether wee haue an Office, let vs waite on the office: or hee that teacheth, on teaching: or he that exhorteth, on exhortation: he that distributeth, let him do it with simplicity, where he assigneth to euery one his proper duty, as it were his owne ground to till and manure, that they shoulde not enter into the possession of another. Thus doth the Apostle Peter charge the Elders whose office was to teach the people,1 Peter 5, 2 Feede the flocke of God that dependeth vpon you. All these testimonies tend to this point, to shewe that the Ministers are not to encomber themselues rashly in matters estranged from them, but to waite and attend vpon the Office vnto which they are called.
And doubtlesse it is great reason that they should content themselues with their owne Reason 1 callings, that so they may please him that hath called them, and forgoe al that may distract & disturbe them in the course and calling wherunto they ought to tend. Wee must be like souldiers that are called to beare armes. The reason and comparison is pressed by the Apostle to this purpose, 2 Tim. 2.3, 4. Therefore suffer thou affliction, as a good souldier of Iesus Christ: no man that warreth, entangleth himselfe with the affaires of this life, because hee would please him that hath chosen him to be a souldier. This is the order and discipline of warre, so soone as the souldiers are enrolled and haue giuen their names to their Captaines, they leaue their houses, they forsake their families, and forgoe whatsoeuer is deare vnto them, to the end they may do their duty to their Captaine that hath chosen them, and fight the battels [Page 48] to which they are appointed. If this honour be done to mortall men, what ought we to do to the Sonne of God, when hee is so good and gracious, as to receiue vs into his seruice, to giue vs our presse-money, and to pay vs our wages? Hee could want vs well enough, he hath no need of vs. Were it not then a great shame, and an horrible reproch for vs, that poore souldiers who fight & know not wherefore, should notwithstanding doe this honor to a mortall man, to forget al their affaires and businesse: and yet we should bee so nice and delicate, that we can beare & forbeare nothing for the seruice of Christ?
Secondly, the multitude is great, and the Reason 2 difficulty much of those things which are required of the Minister, belonging rightly & duely to his calling, in regard whereof wee may say with the Apostle, 2 Cor. 2, 16. Who is sufficient for these things? Were that a wise seruant, who hauing both his hands full, and more then he can well do, should besides his maisters worke vndertake a new and another burden of some other mans businesse, which of right doth not belong vnto him? Or were he a wise Steward, who hauing enough to do, to prouide meate for the family in due season, should meddle with other matters vnfit for him? In like manner, it cannot be approued, that the Minister of God shoulde intermeddle with things not incident to his office, considering on the one side, the worthinesse and weightinesse of his calling, which will require all the gifts he hath (if he had a farre greater portion) and on the other side, his owne weaknesse and infirmity to stand vnder so great a charge, which is able to weary the strongest man: inasmuch as the taking vpon him two seuerall callings, will cause him to leaue vndone in one, so much as hee performeth in the other. We see this in the example of the Apostles, Acts 6, 2, 3, 4, who were of most eminent and extraordinary guifts, yet their ministery did so busie them and set them on worke, that they would admit no other charge with it, but did disburden themselues of that which they had, and cast the care of attending vpon the poore to others, It is not meete that we should leaue the word of GOD to serue the Tables: wherefore brethren, looke yee out among you seuen men of honest report, full of the holy Ghost and of wisedome, which wee may appoint to this businesse, & we will giue our selues continually to praier, and to the ministration of the word. The Apostles found themselues not able to discharge both these callings, to prouide for the poore, & to preach the Gospell. Haue any beene endued with like gifts, or were they able to match them? If they were not, how can they take vpon them that which these maister-builders refused? So thē it appeareth that the Ministers must not entangle themselues with any thing besides their ministery.
Vse 1 Let vs come to the vses. First of all, are they to imploy themselues and their time in such duties as are peculiarly belonging vnto them?The first reproofe. Then this serueth to meete with many abuses that are crept into the Ministery; as namely to begin, such as are idle and do nothing, such as are slothfull and slow bellies, that liue to themselues, and feed themselues, but feede not the flocke that dependeth vpon them. Idlenesse is vnfit for any calling, and vnlawfull in any person: but much more in the Minister of the word. The Prophet Ezekiel is earnest and vehement in reproouing these drones, chapt. 34, 2.3. Thus saith the Lord, woe bee vnto the Shepheards of Israel, that feed themselues: should not the shepheards feede the flockes? Ye eate the fat, and yee cloathe you with the wool, ye kill them that are fed, but ye feede not the sheepe. Such as will do nothing in the Church, nor take any paines in their places, are worthy of nothing, who seeing they will not labour, are not worthy to eate. Such are to bee sent to schoole to the brute beasts, who by the light of nature haue learned to shunne idlenesse. Salomon saith, Go to the Pismire, O sluggard, behold her waies and be wise: for she hauing no guide, gouernour, Prou. 6, 6. nor ruler, prepareth her meate in the summer, and gathereth her food in haruest. It is a foule spot and blemish, especially in a Minister, to bee branded with the infamous note of idlenesse. We see in the Common-wealth, where the fault is not so greeuous or so dangerous, how idle persons are euill spoken off, reproched, vnpitied, and oftentimes punished: wee see how lawes are daily sharpned against them to compell them to labour, and to worke with their hands, or else to make them smart for it. When any grow lazie and loitering about their busines, we commonly send them to the house of correction. But the idlenesse of the Minister is a greater offence, and bringeth with it the ruine of themselues and many others. There cannot be a greater scarre or scab in the Church, then to haue it pestered & plagued with such sores. Informer times of superstition we were wont to be troubled with dead Idols: but blessed be God they are pulled downe and destroyed, and the names of them are almost vnknowne vnto vs. Notwithstanding in these daies of the light of the Gospell, wee are troubled with liuing Idols, which do as much harme as the other, and annoy the Church with great danger, and vndermine the good estate of it another way. These are Idols that are mufled and tongue-tyed; they haue eyes and see not, they haue eares and heare not, they haue mouthes and speake not, neither doth any voice passe thorough their throat. Let these men know, that they omit the duties of their calling, & therefore cannot haue any comfort in their places. Let them be laborers, or else be no Ministers. Secondly, this reproueth such as are content to take paines in the Church,The second reproofe. who would bee ashamed to be accounted loiterers, and yet [Page 49] this doctrine seizeth vppon them and arresteth them as debters to God and his people. These are Preachers of the word, but withall they giue themselues so much to matters of this world, that they cannot follow their studies priuately, nor teach the people publikely as they ought. These haue taken vppon them to be Ministers, and yet they will bee farmers and grazeyers: they will bee both spirituall and temporall: they will serue God and the world. But the more these men enwrap themselues in earthly things & thoghts, the more they neglect heauenly: and while their heads are busie in contriuing and dispatching worldly matters, they must needs neglect better studies. For the greater their care is in the one, the more their carelesnesse is in the other: and the more deepely they diue into the world, the more shallow are their meditations in the word. The office of the Deacons to attend vpon the poore (to receiue the almes with one hand, and to distribute them with the other) was meerely Ecclesiasticall; and therefore being in part of the same nature, might with more ease and lesse trouble be annexed to the Ministery of the word; yet the Apostles (as we heard before) cast it from them as a burden vnto them: how then shall we in these daies, not to bee compared with the Apostles, and for dispatch and expedition, but children to them, presume to mingle and shuffle matters of the world with our Ministery, that are of diuers, nay contrary nature, and thinke to mannage and order them both very sufficiently? He would bee accounted a fond and vnwise man, who hauing an heauy burden already vpon his shoulders as much as he is able to beare & endure, should notwithstanding lay hold of another as weighty as the former, and yet suppose himselfe to haue sufficient strength to carry it with the same facility.
But some man may obiect, that Peter and Obiection 1 the other Apostles were fisher-men. and did also go to fishing after they were called to be Apostles: and Paul became a Tent-maker, labouring with his hands, and exercising a manuall occupation.
I answer, Answer. this doth not allow the Ministers of the Gospell to be trades-men, or fi [...]hermen, where there is a Church well established and reformed; they are onely tolerated in the ruines and desolations thrreof. In these cases it is lawfull for the Minister to ioyne to his calling another calling, in the pouerty of his owne person, not otherwise able to maintaine his estate, and in the generall want and need of the Church, not able sufficiently to prouide for him. The causes and occasions of Pauls labouring with his hands, were partly that he might not in that point be inferior to the false Apostles, who tooke no wages or stipend, thereby seeking to winne credite to themselues, and to disgrace the true seruants of Christ, in regard whereof he sought to cut away occasion from them which desired occasion;2 Cor. 11, 12 and partly that he might helpe to ease and support the need and pouerty of the Church. The Apostles did this in case of necessity: but what is this to iustifie and beare out the practise of worldly minded men, who do it to be great men in the world, to grow rich and wealthy, and to raise vp their posterity to be mighty vpon the earth? These are so much choaked with the thornes of cares of this life, and deceitfulnesse of riches, that they can preach sildome, and that so coldly, and rawly, and vndigestedly, as that it may well appeare they haue earth in their mindes and mouthes, that their voyces are stopped, and their guifts are decayed, and their zeale is quenched. What then, will Obiect. 2 some say? Would you haue vs alwayes poring vpon a booke? or would you not haue vs prouide for our family that God hath giuen vs? I answer, Answer. it is lawfull to do the office of the father of a family, to order the matters of his owne houshold aright. GOD commandeth it, man willeth it, nature requireth it, and law alloweth of it; so that Whosoeuer prouideth not for his owne, 1 Tim. 5, 8. especially those of his family, hath denied the faith, and is worse then an Infidell. Neither are men alwayes bound to bee in their studies as in a Prison; that which wanteth seasonable rest, cannot long endure and continue. The minde is as a man that trauaileth a long iourney, in the end he will wax weary, and must haue rest: or as a bow that cannot stand alwayes bent, lest it be ouermuch weakned. If an archer should continually shoote in his bow and neuer vnbend it, hee would in short time breake it into shiuers, and make it vnprofitable. So when the Minister hath wearied himselfe in the weighty workes of his holy calling, he is not denied leaue and liberty to refresh himselfe other waies. If it bee in shooting, or grafting, or planting, or such like, he sinnes not: prouided that there be a difference made betweene recreation and an occupation, and that they hinder not his generall or particular calling.
Euery Minister, if aright hee consider of his place, shall finde hee hath as much as hee can turne his head and hand vnto, when they do their best endeuour.
Wee are commanded to giue no offence to Iew or Gentile, or to the Church of GOD. 1 Cor. 10, 32 But for vs, that professe our selues spirituall men, and yet to liue as temporall men, is offensiue to the people, and layeth a stumbling blocke before them, and therefore it is to be auoided of vs.
Let vs set before vs the example of Christ Iesus and his practise, Luke 12, verse 13. who refused to diuide the inheritance among the Bretheren; hauing respect vnto the boundes and limites of his calling: declaring therby that it belongeth in no wise to the Ministers of the word to intermeddle in ye iudgement [Page 50] of such causes. Hee failed not in any duties that fell out in the compasse of his calling, but perfourmed them willingly: this office he vtterly refused, and therefore no doubt was impertinent to the Minister. Likewise when the people would haue taken him and made him King, he conueyed himselfe out of their sight, and would not accept such honour at their hands. Thus he also refused to pronounce sentence vpon the harlot that was brought vnto him,Iohn 8, 11. saying, I do not condemne thee, goe thy way and sinne no more: so that hee would not meddle with ciuill and criminall causes. And as he practised himselfe, so hee taught his Apostles, and others that professed to be his Disciples. When one that was called to follow Christ,Math: 22, 25. Luk. 9, 59, 60, 61, 62: said, Lord, suffer mee first to go and bury my father, Iesus saide vnto him, Let the dead bury their dead, but go thou & preach the Kingdome of God. Then another saide, I will follow thee Lord, but let me goe first and bid them farewell which are at mine house; Iesus saide vnto him, No man that putteth his hand to the Plough, and looketh backe, is apt to the Kingdome of GOD. To conclude therefore, no man must ouer-burden himselfe, with things that belong not to his calling. And albeit some haue done such things in the pouerty of the Church, yet wee must make a difference betweene those that doe it to sustaine necessity, and others that thereby maintaine superfluity: the one doth it thorough defect, the other in all pompe and excesse. Thirdly, this reproueth those that albeit they doe not entangle them-selues in worldly businesse,The third reproofe. yet they entangle themselues with sundry liuings, that it is not possible for them to do the duties proper to their calling. For while they labour in the one, they cannot labour in the other, and if they be present at the one, they are absent from the other. But the calling of the Minister requireth personall paines, and admitteth not an ordinary Deputy; no more then the Leuites could put out their charges to others, who are reproued by the Prophet, Because they kept not the ordinances of the Lords holy things, Ezekiel, 44, 8. and themselues had set others to take the charge of his Sanctuary. Neither can this be any discharge vnto vs, that we haue others to labour for vs, men of gifts & knowledge: seeing as the charge is ours, and belonging to our persons, so the discharge should also be ours, and touch our owne persons. But of this, wee haue already spoken more at large elsewhereIn the exposition of Philemon., and therefore will omit it, referring the Reader to that place for farther resolution.
Secondly, this doctrine serueth for comfort Vse 2 to all those that are true-hearted Leuites, and leaue all by-matters that stand not with their calling, to serue God aright in their places. If we bee truely answerable to the weight and worthinesse of our Ministery, and are carefull to bring foorth the fruites thereof, and are faithfull in performing the duties that God hath bound vs vnto, we may say with the Apostle, 2 Tim. 4, 7, 8. I haue fought a good fight, and haue finished my course: I haue kept the faith, henceforth is laide vp for me the crown of righteousnesse, which the Lord the righteous Iudge shall giue me at that time: and not to mee onely, but vnto all them also that loue his appearing. Paul at this time was neere vnto death, and the day of his departure was at hand: was he now without comfort? or did he doubt of Gods fauour? No, he was not afraide of death, but alwayes acknowledgeth it should be gaine and advantage vnto him, Phil: 1, 21, 23 so that hee desired to be eased, and to bee with Christ, which is best of all. What was then his comfort, and wherein did his reioycing consist? In that hee had faithfully done the duties of his calling, and kept faith and a good conscience. This point doth more liuely and notably appeare in Christ our Sauior, in that comfortable prayer which hee offered vp as Incense vnto his Father, making intercession for vs; I haue glorified thee on earth, I haue finished the worke thou gauest me to do: Iohn 17, 4, 6. I haue declared thy Name vnto the men which thou gauest me out of the world; thine they were, and thou gauest them me, and they haue kept thy word. This worke of redemption and reconciliation of man, is proper to Christ: but euery Minister in his calling doth glorifie God, and shall receiue glory of the Father, whose worke he hath finished, whose name he hath declared, whose word he hath published. If he that giueth a cup of cold water, shall not goe away vnrewarded: surely hee that hath distributed the bread of life with a free hand, & the water of life with a full cup, shall receiue a Prophets rewarde, which the Prophet of all Prophets shall giue vnto him. To this purpose, Daniel to comfort such as should suffer death in the troublesome times & bloody persecutions vnder Antiochus saith,Dan. 12, 3 They that be wise shall shine as the brightnesse of the Firmament: and they that turne many to righteousnesse shall shine as the stars for euer & euer. A notable encouragement this is vnto vs to do our duties; we rise not early & late, we watch not, we wake not in vaine & for nothing, though we haue a cold reward many times for our paines of our vnthankfull people: God that setteth vs on worke and seeth our harts, wil in his good time remember our effectuall faith, and diligent loue, and the patience of our hope in Iesus Christ. To this purpose the Apostle Peter putteth vs in good assurance of a sure recompence,1 Pet, 5, 4 Feede the flocke of God which dependeth vpon you, &c, and when the chiefe Shepheard shall appeare, ye shall receiue an incorruptible crowne of glory. Here is a duty, & a dignity; a work, & a reward; a direction, & a consolation. If we care for the flocke more then for our selues, the great Shepheard of the sheepe will make vs partakers of euerlasting life. But if wee enter vpon the flocke for the fleeces sake, and doe that which [Page 51] wee doe constrainedly, not willingly: wee haue our reward, we cannot looke for any recompence at his hands, that is the great owner of the sheepe. Woe vnto all such idle Shepheards, their estate shall be fearefull in the fearefull day of account, who haue gifts giuen them, and haue not vsed them to the comfort of themselues, to the benefit of the people, & to the glory of the giuer. These are like vnto the Ostrich, which hath wings, but flieth not with them: so they haue gifts, but they imploy them not, and it had bin better for them, that they had neuer receiued them, then to receiue them, and not to bestow them to those ends for which they were first giuen. The stomacke that receiueth meate into it, carieth it ouer to other parts, and keepeth it not to it selfe, from whence followeth the health and strength of the whole body. Thus ought it to be with all those that haue obtained knowledge and other gifts; they must turne them and transmit them to the good of euery part, but if they keepe them locked in their owne brest, they wil putrifie & corrupt, as meate retained still in the stomacke neuer digesteth. What comfort can these men haue, when they shall go the way of all flesh? Nay, what discomfort shall they not finde, & what horror and feare shall they not feele, to consider how vnprofitable seruants they haue bin? But if we haue receiued gifts, and haue beene conscionable in the vsing of them, wee haue comfort in God, that he will receiue vs and reward vs. Though our gifts be small, yet if we haue laboured to vse them well, we shal be accounted good, and profitable, and faithfull seruants.
Vse 3 Thirdly, it is required of euery Minister to be painefull in his place, and to preach in season and out of season, and to giue attendance on the flocke, Ouer which the holy Ghost hath made him Ouerseer. We must therefore be faithfull in our callings, obseruing therein two rules, first, looking to our selues; secondly, to the flocke or people committed to our charge. It is not sufficient for vs to teach the will of God to others, but wee must doe it our selues. Our Sauiour requireth of his Disciples, not onely to preach to others, but themselues to obserue his Commandements,Math. 5, 19. Whosoeuer shall breake one of these least Commandements, and teach men so, hee shall bee called least in the Kingdome of heauen: but whosoeuer shall obserue and teach them, the same shall be called great in the Kingdome of heauen. It is not therefore enough to teach them, vnlesse we haue our selues care to obserue them; it is our duty to teach others, but specially & principally our selues, for doing must go before teaching, and obseruing before edifying. This order doth the Apostle Paul set downe to the Elders of Ephesus, Take heede therefore vnto your selues, Acts 20, 28. and to all the flocke whereof the holy Ghost hath made you Ouerseers, to feede the Church of GOD, which hee hath purchased with his owne blood. Whereby we see, he instructeth them in the first place to haue a care of their owne waies, and thereby to giue a good example vnto them. If then wee haue a regard to preach to others, wee ought much more to preach to our selues; and in vaine he instructeth others, that suffereth his owne heart to be disobedient. Hee that preacheth well and liueth ill, confuteth and conuinceth himselfe. To all such the same Apostle saith, Thou therefore which teachest another, teachest thou not thy selfe? Rom 2, 21, 22, 24. Thou that teachest a man should not steale, doost thou steale? Thou that saiest; a man should not commit adultery, dost thou commit adultery? &c: The name of God is blasphemed among the Gentiles thorough you.
There are two Pillars of a Pastors charge, piety of life, and piety of doctrine. Hee must not be seuere toward others, and loose in respect of himselfe: he must not lay loade vpon others, and spare himselfe. Wherefore the Apostle saith to Timothy, chapt. 4. verse 16. Take heed vnto thy selfe and vnto learning, continue therein: for in doing this, thou shalt both saue thy selfe, and them that heare thee. Thus doth the Apostle alwaies teach all men, and specially the Ministers, to begin the worke of reformation with themselues, and plough vp the furrowes of their owne hearts.
And that this is the best order, first to practise vpon our selues as good Phisitians,Reasons why the Minister is first to look to himselfe. and that from sanctification wrought in vs, wee should endeuour to worke it in our hearers, may appeare vnto vs by these reasons. First, vnlesse we be doers as well as speakers, we vtter words with our owne tongues that shall condemne our selues, as Vriah, that carried about him a letter to further and procure his owne death. So shall we often pronounce the sentence of condemnation vpon our selues, and it shall be said to vs as to that slothfull seruant in the Gospel,Luc. 19, 22 Out of thine owne mouth will I iudge thee, O euill seruant. We shall need no other to condemne vs, then our selues; we shall be produced as witnesses to conuince vs, and to stoppe our mouthes, that wee shall haue nothing to answere for our selues. Secondly, a minister cannot with comfort and conscience preach to others, vntill in his owne person hee bee a practiser of those things that hee teacheth. For if hee speake from the heart, the spirit of God must incline it to the obedience of it: such then as are not touched with a feeling of the Word, are but verball teachers, and may saue others, but cannot saue themselues. The Apostle would haue the Church of God to comfort their brethren by the comfort wherewith themselues are comforted of God:2 Corin. 1, 4. but how can they comfort others in any affliction, that haue not tasted of the sweet consolation of his Spirit inspired into them? In like manner howe shall the Minister either [Page 52] teach, that is not taught of God; or comfort, that is not comforted of God? Such as are indued with the Spirit of God to teach others, are led by the same Spirit into al obedience. Thirdly, such as are teachers and not dooers, do seduce the people, and leade them into all euill wayes, and do pull downe with the left hand of euill life, faster then they set vp by the right hand of wholesome doctrine. Such a confusion doth this worke in the people. For while they heare him for his doctrine to sit in Moses chaire,Math. 23, 2. and behold him for his life to sit in the Diuels chaire, they regard not his preaching, but are ready to run with him into the same excesse of ryot. What do they care for his words, so long as they see his deeds? Deeds and workes are wont to pierce deeper, and to carry a surer impression to the Conscience, then bare & naked words. If a man shoulde aske the right way to any place of another; and whiles he pointeth out one way, discerne him walking another way vnto it, he will rather follow his footsteppes, then the sound of his words; for hee will by and by conceiue, Surely if that were the right way, he would walke in it himselfe. So then the ill life of the Minister is dangerous, not onely to himselfe, but to others, and it shall corrupt more then his doctrine can conuert. Lastly, the fruite and efficacy of the Worde sealed vp in our owne harts, is one of the most notable helpes for the opening of it vnto others. Such a Teacher is worth an hundreth other. He that teacheth from experience of the power of it in himselfe, is the most profitable Teacher: and except we feele it working in our selues, how can we fitly worke by it obedience in others? As then our Sauiour saide to Peter, Luc. 22.32. When thou art conuerted, strengthen thy brethren: so may it be saide of the Ministers, when they are moued, they shal moue others: and when they are taught, they shall teach others. Againe, when once wee haue laboured and preuailed with our selues to become dooers of the word as wel as publishers of it, then wee must not stay and stand there, but we must teach the same faithfully, & bend our selues to seeke the saluation of others. By these fruits we shall be knowne to be faithful Stewards in his house. True it is, we should aime at the sauing of the soules of the people, but this is not the essentiall property of a godly and faithfull Minister, seeing other may do it, and these not do it; but the dooing and teaching of the word and will of God. If our consciences can witnes with vs, that our care hath beene to preach the word in sincerity, & to winne them by example of life and soundnesse of doctrine, whatsoeuer the effect and successe hath beene, we haue comfort in the discharge of our calling with diligence. The Prophet complaineth that he had laboured in vaine, and spent all his strength in vaine. Esay 49.4, and 6, 9. And Paul to this purpose declareth, that we are the sweet sauour of Christ, as well in them that perish, as in them that are saued. To conclude,2 Cor. 2, 15, 16 we must haue these three things in some measure in vs: first, a care to winne them, a desire to conuert them, and an earnest hunger and thirst after their saluation. Secondly, we must labour earnestly to worke their conuersion, and not ceasse or hold our peace when we see them vntoward, but holde on in a constant course,2 Tim. 2. Proouing if God at any time will giue them repentance to come out of the snares of the Diuell of whom they are holden captiues. Lastly, we must testifie our sorrow for our people, & mourne for the hardnesse of their heart, and be heartily greeued to see their vntowardnes, that though the Sunne shine neuer so cleerely, yet they shut their eies and will not behold the light of the truth, whose eyes the god of this world hath blinded, and hardened their hearts, lest they should bee conuerted and saued. This affection of vnfeigned sorrow was in Christ our Sauiour, when he had preached with great power, but small profit in the hearers, He looked round about on them angerly, mourning also for the hardnesse of their heart. Mark. 3, 5. If these things bee found in vs, readinesse of minde to care for the people, painefulnesse in our places to turne them to God, and sorrow of heart for their hardnesse and infidelity, we may truely comfort our selues, and be assured to be honoured of Christ both in this life and in the life to come.
CHAP. II.
1. AND the Lord spake vnto Moses and to Aaron, saying;
2. Euery man of the Children of Israel shall campe by his standard, and vnder the Ensigne of their Fathers house: farre off about the Tabernacle of the Congregation shall they pitch.
IN this Chapter is set foorth the disposing and ordering of their Tents. For in the former chapter, we haue heard how ye people were numbred, the Tribes distinguished, and ouer euery one seuerall Princes appointed, who were choise men, euen the heads of the house of their Fathers, to be Rulers & Gouernors ouer this great multitude. For what is the people without Princes, but as an hoast and armie of men without Captaines to leade them, as a shippe without [Page 53] a Pilot, or as a body without an head, or as an house without a maister? The heathen haue seene thus far, that the multitude is as a monster with many heads, Horat. Epist: resembling the confusion that was at Babel. Wherefore the necessity of ouerseers being so great, it pleased GOD first of al to appoint them Magistrates to take the muster. Now wee haue heere to consider another testimony of Gods mercy toward them, in that he doth diuide and distribute them into certaine rankes and regiments, and maketh choise himselfe in what order they should pitch their Tents and likewise march forward toward the Land of Canaan, in what manner they should make a stay, and in what manner he would haue them remoue. This was both necessary and profitable, and not to be omitted, seeing nothing can be more foule and deformed, then to see a company of men gathered together without order, and mingled together in all confusion.
The causes of this dealing of God toward his people, are three:Three causes why God assigneth to euery Tribe his place and order. one in respect of himselfe, another in respect of Israel, the third in regard of the enemies of them both, of God and his people. The cause respecting God is, that they and all other might see what a wise God they serue. For he would haue his name not onely knowne in Israel, but magnified throughout all the world. If they professing the knowledge and seruice of the true God had wandered vp and down in the wilde and waste wildernesse, in such troopes and bandes of men, in a confused and disordered manner, not knowing who should go before, nor regarding who should follow after; the name of God would haue beene dishonoured, his wisedome impaired, and his glory diminished. It pleased him therefore, euen in regard of himselfe, to make manifest his wisedome and excellency, in leading them foorth in most excellent and exquisite order, and to assigne to euery one his proper place, that they might say, What god is like vnto our God? Or who is to bee compared with him? Who is so glorious in holinesse, fearefull in prayses, doing wonders? Exod. 15, 11 Let vs therefore confesse that he is wise in heart, yea the wisest; and mighty in strength, yea the mightiest: so that the foolishnesse of God is wiser then men, and the weaknesse of God is stronger then men, Iob 9, 4: Esay 31, 2: 1 Cor. 1, 25: and therefore to this God onely wise, must bee praise and glory through Iesus Christ for euer.
Secondly, hee leaueth them not to themselues, but assigneth to each Tribe his proper mansion, to take away from them all confusion, and to cut off all matter of contention. For except he had established as by a law, the order that should be obserued among them, and thereby decided all questions and controuersies that might arise touching priority & precedency, many hurli-burlies and heart-burnings would be entertained, and part-takings would be nourished; which being kindled at the first as a little sparke of fire, would afterward breake out into such a fire and flame as would spread further, and in the ende hardly be quenched. For the tribe of Reuben challenging the preheminence in regard of birthright would not easily lose his right, but wold take it done in contempt and to his reproach, to be put behinde & to come after any other. On the other side, their harts were not so high and haughty, to lift vp themselues aboue their brethren, but the rest of the Tribes woulde haue thrust them downe as low, and to their perpetuall disgrace and dishonour haue sunke them downe to the bottome, and appointed them the last and lowest place, in regard of the curse of Iacob that lay heauy vpon them, who had saide long before,Gen: 49, 4▪ Thou shalt not bee excellent, thy dignity is gone. Againe, a new trouble and tumult would arise touching the sonnes of the Concubines; for such as were borne of Rahel and Lea, the two wiues of Iacob would neuer yeeld nor thinke it fit to make thē equal to themselues, much lesse to suffer them to go before them, and so to carpe and crow ouer them. For as it was in their fathers (while the corne was in the grasse, & hope of posterity was in the cradle) so it would bee in the children. We see the emulation that was between Isaac and Ismael, betweene Iacob and Esau, & likewise betweene the sonnes of Iacob, who were the founders and fountaines of ye twelue Tribes.
Moreouer, such as did exceede the other in multitude of men and strength of armes, & had tasted of Gods blessings before others, would iudge themselues worthy to be honored and preferred, and themselues wronged & iniured, vnlesse they had not onely the right hand of fellowship giuen them, but the vpper hand of iurisdiction & authority granted vnto them and thus the sonnes of Simeon would neuer haue suffered themselues to be brought into order, and haue pitched vnder the standard of Reuben, but haue iudged themselues worthy of the place of superiority, and haue made the other their vnderlings, & as a footstoole to tread vpon. For the Tribe of Simeon were farre moe in number then the Tribe of Reuben: how far they exceeded them, and the cause thereof, we declared in the former chapter. It is naturall to those that are blessed in children & a fruitefull increase, to glory therin, and to triumph ouer those that either haue none, or do come behind themselues. When Rahel conceiued, she said,Gen: 30, 23. Luc. 1, 25: God hath taken away my rebuke. This appeareth in the behauior of Peninna toward Hanna (who were the two wiues of Elkanah) who mourned and wept sore because her aduersary vexed her from day to day, 1 Sam. 1, 6, forasmuch as she vpbraided her, because the Lord had made her barren.
Lastly, if none of all these occasions of murmuring and muting had broken out, or if they beeing broken out, had beene presently [Page 54] pacified and appeased among them, yet a new broile might arise touching the two tribes of Ephraim and Manasseh. For either the rest might grudge and repine, that Ioseph being but one of the sonnes of Iacob, should haue a double portion of inheritance, which tended to their detriment and disparagement: or else a controuersie might fall out not easie to bee decided, whether of these twaine should obtaine the supremacie and superiority either of other. Wherefore to end all strife, & to leaue no starting-hole to raise any quarrell or question among them, the Lord himselfe determineth the controuersie, and so disposeth of them, that euery Tribe must needes know his owne place, and acknowledge the order assigned vnto him.
Thus we see the reason in respect of the Israelites themselues, that moued God to range them into order, to wit; that all contention and emulation might be cut off and taken away. This teacheth vs to take notice of our selues, and to learne what we are by Nature; we are prone to ambition and vaine-glory, & cannot content our selues to abide in the vocation and calling wherein God hath set vs. Wee see this plentifully confirmed in this Booke,Numb. 12, 1. & 14, 1. and 16 2. and 20, 4. how Aaron and Miriam, and manie other rise vp against Moses, and seek to ouerthrow the order and ordinance of God left among them for the administration of matters belonging to the Church & Commonwelth. The like we see in the Disciples of Christ, he had giuen them a patterne and example of all meekenesse and lowlinesse of minde, yet such was their ambition,Math: 20, 25. Luk. 22, 24, 25 that they stroue amongest themselues who should be the cheefest. It is the counsell of our Sauiour, when we are bidden of any man to a wedding, not to set our selues downe in the cheefest place, but to take the lowest roome; & from thence he raiseth a generall doctrine,Luke 14, 8, 11 Whosoeuer exalteth himselfe shall be brought low; and he that humbleth himselfe shall be exalted. Let vs conclude therefore,1 Cor. 11, 16. if any lust to be contentious, We haue no such custome, neyther the Churches of God. Let vs haue the same minde that was in Christ Iesus, who being in the forme of God, made him selfe of no reputation,Phil. 2, 3. and took on him the shape of a seruant: let nothing be done through contention or vainglory, but that in meekenesse of minde euery man esteeme other better then himselfe.
Thirdly, they are mustered and marshalled into an exact and exquisite order, to dismay and terrifie their enemies, as also to confirme and encourage their owne hearts. There is nothing doth more strengthen an enemy, and giue him hope of victory, then to beholde an army put out of array; in which case, such as haue bene defeated and ouercome, haue gathered their dispersed and despised Companies together, haue renewed the fight, & put their enemies to flight. Contrarywise, to behold an hoast of men setled in battell array, as it were a Tower not to be shaken, or a Mountaine not to be remoued, doth daunt and dismay all aduersary power whatsoeuer, and maketh them put their surest trust and best confidence in their heeles. Great is the force of vnity, peace, and concord. One man serueth to strengthen and stablish another, like many staues bound together in one. Many stickes or staues ioyned in one bundle, are not easilie broken: but seuer them and pull them asunder, they are soone broken with litle strength. Thus the case standeth in all societies, whether it be in the Church or Commonwealth, or in the priuate family. If our hearts be thoroughly vnited and fast glued one to another, we neede not feare what man can do vnto vs, or worke against vs. But if we be at iarre and warre betweene our selues, we ly open to our enemies to worke vs any despight and indignity whatsoeuer. I would to God we had not learned this by wofull and lamentable experience, and sealed vp the trueth of it by homebred contentions, so that wee may renew the old complaint, For the diuisions of Reuben were great thoughts of heart. Iudg 5, 15. Euery one seeth with griefe the increase of our aduersaries, they begin to lift vp their hearts and handes against vs, they hope to haue their Masses, their Maskings, their superstitions, their trumperie vp againe; all men confesse it and complaine of it. But will we not behold the cause of all this? and consider that we minister them weapons, and (as it were) put a two-edged sworde into their handes to wound our selues? It is our owne strife, they are our owne contentions that helpe and hearten them, when brother is set against brother, and striketh one another with the fist of iniquity. So long as these bitter roots of enuy and emulation, & the coales of contention are kindled by the mouths and pens of those that loue contention, wee haue much deceiued our selues, if we think to suppresse the enemies of the grace of God, who make an aduantage of our diuisions. We may therefore say with our Sauiour; Woe bee to the world, because of offences: Mat. 18, 7, 6. for it must needes bee that offences shall come; but woe be to that man by whom the offence commeth. It were better for him that a Milstone were hanged about his neck, and that he were drowned in the depth of the Sea. Thus we see the danger that commeth by hatred and debate: let vs therfore follow peace, and stop (so much as lyeth in vs) all occasions of diuisions, that wee may liue in peace one with another, cleaue vnto the gospel of peace, and then the peace of God shall be with vs.
Hitherto we haue spoken of the reasons & causes for which God prescribeth to euerie one his order,The diuision of this Chapt. and limiteth to euery Tribe his proper place. In this Chapter we are to obserue two things; First, the commandement of God directed to Moses and Aaron, telling them and instructing them what his pleasure is touching the order of their marching and proceeding. Secondly, a generall subiection [Page 55] and obedience yeelded vnto this commandement: for so soone as they vnderstand what the wil of God was, they murmure not against it, they enquire not the reason of it, they stand not vpon their owne priuiledges, there is no man thinketh better of himselfe then others, nor offereth to breake the order & transgresse the Law giuen vnto them, But they did according to all that the Lord had commanded Moses. Verse 34. The former point that concerneth the Commandement of God, is double; First, it is set downe generally in the two first Verses, what belongeth to all the Tribes indifferently, namely, that they must encampe euery one by the Ensigne of his Fathers house: then particularly what concerneth the tribes in speciall, in the residue of the chapter.
[Verse 1, 2. And the Lord spake vnto Moses, saying; Euery man of the children of Israel shal Campe, &c.] Heere he beginneth to rehearse the order that was to bee obserued among them. For there are two things which are most needfull in euerie thing that is done aright, to wit; number, and order. Wherefore, after the description of their number, he beginneth to direct them in the order which was to be kept among them. We learne from Doctrine 1 hence (to omit sundry impertinent collections and vnprofitable Allegations,God delighteth to haue a comely order obserued in the Church & Commonwealth. which manie stand vpon, seruing rather to please the eare, then to profit the heart; and to delight ye outward man, rather then to edifie the inwarde man:) I say we learne, that God commandeth a comely order to bee obserued as well in the Church, as the Commonwealth. When Balaam the false Prophet, mentioned hereafter in this booke, sawe the Israelites thus ordered in their Tents, as God appointeth in this place, he was carried into an admiration of it, Numb. 24, 5, 6. How goodly are thy Tents, O Iacob, and thy habitations, O Israel? As the valleyes are they stretched foorth, as Gardens by the Riuers side, as the Aloe trees which the Lord hath planted, as the Cedars beside the waters. As if he should haue saide; The Church of God consisting of this people, is the verie picture and resemblance of most goodly order. This speaketh the Prophet of the place that God had chosen to set his name in it, Psal. 122.3, 4, 5. Ierusalem is builded as a Citie that is compact together in it selfe: whereunto the Tribes, euen the Tribes of the Lord go vp according to the testimony to Israel, to praise the Name of the Lord: for there are Thrones set for iudgement, euen the Thrones of the house of Dauid. This Paul saw, and obserued, and commended in the Church of the Colossians, Chapt. 2. verse 5. Though I he absent in the flesh, yet am I vvith you in the Spirit, reioycing and beholding your Order, and your stedfast Faith in Christ. These things, to which we might adde and annexe sundry other testimonies, are sufficient to shew vnto vs, that God will haue all things in the Church and Commonwealth done in order.
The Reasons are euident. For first, God Reason 1 is the Author of order, and not of confusion. He appointeth in this Booke the order to bee obserued in their mansion, in their peregrination, in their possession of the Land. The Apostle giueth vs this instruction touching God. 1 Cor. 14, 33, God is not the Authour of confusion, but of peace, as we see in all the Churches of the Saints. Hence it is, that we see an order in God himselfe, euen in the holye and blessed Trinity: though all the persons be coequall and coeternall, yet there is an established order of the first person, of the second person, and of the third person; not in regard of essence which is indiuisible, yet for better order of teaching and instructing of vs to attaine to so much knowledge of his nature as the Scripture hath deliuered, and we are able to conceiue. Hence it is, that the Father is first, the Sonne is conceiued and deliuered in the next place, and the holy Ghost proceeding from them both, is expressed in the last place; not thereby insinuating any inequality, because none is in nature before or after other; none is greater or lesse then other; but onely intimating an order in existing or working, as hee hath manifested himselfe in his worde vnto vs. As then God hath order in himselfe, so he commandeth and commendeth an order to be vsed of vs.
Secondly, all wise men will order their affaires Reason 2 with wisedome and discretion, and will dispose of them with seemlinesse & comlinesse. An expert Captaine that goeth against his enemies, will keepe his Souldiours in good array, whether he march or retire. If he flye out of the fielde out of order, one is readie to ouerthrow another; and all are left to the mercy of his aduersarie. Hence it is,Veget. lib. 14 that they haue an eye to these things, to the Sunne, the Winde, and the Dust; that the Sunne be not in their faces; that the Winde be not against them; that the Dust bee not carried vppon them. For the Sunne shining in their faces, taketh away sight; the Winde blowing contrary, abateth their strength and the blow, but helpeth the weapons of the enemy; the Dust cast vppon them, filleth and shutteth their eyes, to their great hindrance. A prouident house-keeper, knoweth the necessitie, commoditie, and profite thereof, in the administration of all his businesse and affayres,Xenophon speaking of Socrates. that nothing is so good as the right ordering of them. The Philosophers in all their teaching shew vs this, who haue broght the Arts and Sciences into Method and good order. Common experience declareth, that wee loue order, when it is wanting wee doe wish and desire it; when it is present we rest in it; and at all times wee prayse and commend it.
Thirdly, the Church is not a confused Reason 3 multitude, shuffled and iumbled together, where no man knoweth his place or his Office; and one encroacheth vpon another; but [Page 56] it is the house of the liuing God, 1 Tim: 3, 15 the pillar and ground of truth. Now in an house well ordered, is to be seene the Maister as the Ruler, & the family subiect to his gouernment, euery one imploying his proper gifts, and no man vsurping the place and calling of another. If this bee to bee seene in our priuate houses, which haue a weaker foundation to beare them, a lesse anker to holde them, a feebler shore to vnderprop them, and vnsurer means to containe and continue them: how much more must we conceiue this of the Church of God,Hebrewes 11. Esay 5, 1. Ephes. 5. which is the house that he hath builded, the vineyard that his right hand hath planted the spouse of Christ which he hath loued, the mountaine of the Lord, which he hath prepared, and the peculiar people which hee hath chosen? Thus we see the doctrine sufficiently cleered and confirmed.
Let vs before we come to the vses, diuert a little as it were out of the way and ordinary path, to answer an obiection Obiection. that may arise from this doctrine. For some man may obiect, the world is full of mixtures and confusions, so that all is vanity vnder the Sun. Wee see good men to suffer euill, and to be oppressed euery day: on the other side, euill men enioy the good of the Land, & haue al things that heart can wish or desire. The godly are afflicted, the vngodly are most respected and rewarded: are not these great disorders? I answer; Answer. first, confusions as they are thus confused, are not of God: as they are out of order, they proceed not from the God of order, but from the Prince of darknesse that ruleth in the ayre, and the author of confusion that gouerneth in the earth. The proper cause of disorder, is the Diuell, who first disordered himselfe, and kept not his first estate, but left the heauens and habitation wherein hee was formed: hee by deceiuing our first parents, and tempting them to sinne, brought vpon them and their posterity, ruine and destruction. So then such as are simply disorders, were brought in by sinne, and sinne by the Diuell. Of this we spake before in the Preface.
Secondly, we must vnderstand that there is order euen in disordered and distempered things; the which, albeit it do not appeare to vs, by reason of the veile of corruption crept in, that shutteth our eyes, yet it is knowne to God, to whose iudgement wee must submit our selues, and to whose wisedome wee must subscribe, of whom the wise man saith, Hee hath made euery thing beautifull in his time, Eccles. 3, 11 howsoeuer it seeme deformed to vs.
Thus much of the obiection: the vses follow. Ʋse 1 First, learne from hence to acknowledge an exquisite order in all Gods wordes and workes aboue and beneath, in heauen & earth, and in all places. If we do not alwaies see the same, it is our weaknesse and want of sight: and it should mooue vs to call vpon God to open our eyes to beholde the same: and if we do see it, yet to craue we may see it more and more to his glory and our comfort. Let vs lift vp our eyes and behold the worke of creation, he hath made all his creatures in a most pure and perfect order, in number, weight, and measure. Hee hath appointed the Sunne to rule the day, and the Moone to rule the night. The earth with all her furniture, Trees, Hearbes, Plants, Corne, and Grasse for cattell and the vse of man. The waters with all their store keepe their comely course and order, He hath set them a bound, which they shall not passe, Psal: 104, 9 so that they shall not returne to couer the earth. He hath diuided the parts of the yeare, as winter and sommer, heat and cold, day and night, which continue in a constant course, according as they are disposed of him. He hath assigned and appointed Kings and Princes, Rulers, and Magistrates to gouerne his people in all good and godly order. We shall not need to wander farre off to learne this, if we can come homeward and enter into our selues, we shall finde sufficient testimonies to confirme this point, in our soules and bodies. For as we cannot be ignorant, how in the frame of this Vniuerse, the matter, forme, priuation, simplicity, mixture, generation, corruption, action, passion, compounded of vnlike Elements, of earth, of water, of the aire, of fire, is notwithstanding preserued by due and distinct proportion which the parts haue seuerally: and as in the family, the husband and wife, the father and children, the maister and seruants are knit together by the same reason of analogy: so is it in this little world of man; wee behold therein the foot-steps of this comely order, in the soule, minde, vnderstanding, memory, heart, reason, speech, and such like powers: the like might be saide of the members of the body, placed in a profitable and pleasant order, manifestly declaring the wisedome of the Creator. And as the admirable workes of God are seene in naturall and ciuill things, so much more in spirituall and heauenly things.
If we enter into the consideration of the goodly and golden chaine of the causes of our saluation, we shall see a notable order of them so linked and ioyned together, that no confusion at all appeareth therein, but all tend to the setting foorth of the glory of his great Name. This the Apostle teacheth, Rom. 8, 30. Moreouer, whom he predestinated, those also he called, and whom hee called, Rom: 8, 30. them also hee iustified, and whom hee iustified, them hee also glorified. This course is neuer broken off, the linkes of this chaine can neuer be put asunder, no man can make a diuorce and diuision betweene them. This cō nexion of causes is to be looked into, and wee must dligently marke the coherence of them. We must not aime onely at the last in our desires, as Balaam did, but wee must learne to ioyne them together, and then wee shall [Page 57] finde comfort in them. And as there is a distinct order in our generation and regeneration, so there is in our resurrection and glorification: nay there is the perfection and consummation of all order.
To this purpose the same Apostle saith, 1 Cor. 15, 22, 23. As in Adam all die, euen so in Christ shall all be made aliue; but euery man in his owne order, the first fruites is Christ, afterward, they that are of Christ at his coming shall rise againe. Albeit therefore the graue seeme to bury all things in confusion and the Chambers of death to be as a Land of darknesse, [...]b 10, 21, 22. where no order is: yet the resurrection beeing as the shining of the day, and the bringing of all things vnto light, shall make manifest an heauenly order that God obserueth therein. Likewise hee speaketh in the same chapter, There is one glory of the Sunne, cor. 15, 41, 42 another glory of the Moone, and another glory of the Stars, (for one Starre differeth from another in glory) so also is the resurrection of the dead, &c. This order we must reuerence and acknowledge, this wee must beleeue and hope for; and this we shall haue a blessed experience of, in our owne persons, when this corruptible shall put on incorruption, and this mortall bee cloathed with immortality. But among all the works of God, none doeth more aboundantly shew foorth the glory and maiesty of him that is the God of order, then the word which he hath magnified aboue all other names. The worke of creation setteth foorth the glory of the Creator, inasmuch as the inuisible thinges of him, that is, Rom. 1, 20. his eternall power and God-head are seene thereby: but the power, and wisedome, and goodnesse, and truth of God appeareth much more brightly in those sacred oracles broght vnto vs from his owne mouth. True it is, the manner of setting downe and placing the seuerall parts of Scripture as they stand in our printed bookes,What order of the Scrip [...]ure is humane, and what diuine. is meerely humane and proceedeth from man, and is diuersly published by diuers persons (some putting that booke before, which others place after) as wee see the bookes of history are ioyned together, all the greater Prophets follow them, and the lesser Prophets conclude the volume and Canon of the olde Testament. The like wee might say of the books of the new Testament, the placing of the foure Euangelists first, the annexing of the Acts of the Apostles next, the setting downe of Pauls Epistles as now they stand, to wit, the Epistle to the Romanes first, to the Corinthians next, &c, is mans appointment & not Gods ordinance: but if we consider these bookes in themselues, and the matter contained in them, the grace of speech that floweth from them, the power and effect that is wrought by them, the whole body of them (thus vnderstood) is inspired of God, and the order of them is diuine, inasmuch as the Prophets, Apostles, and Euangelists were moued by the holy Spirit, and led by him in the deliuery of the matter and manner, both of the things and words. This the Apostle Peter acknowledgeth, 2 Pet. 1, 20, 21. No Prophesie of the Scripture is of any priuate interpretation, but holy men of God spake as they were moued by the holy Ghost. 2 Ti. 3, 16, 17. Paul also agreeth hereunto, saying, The whole Scripture is inspired of God, and is profitable to teach, to conuince, to correct, and to instruct in righteousnesse. We must therefore both search the Scriptures, & search into the order of the Scriptures, which is most diuine and heauenly: whereof we may say, This is the singer of God. Heere we shall see the whole agreeing with euery part, and the seuerall parts agreeing with the whole. When the Queene of Sheba vpon the report of Salomons wisedome was come to Ierusalem, and there saw the sumptuousnesse of his buildings, the greatnesse of his wisedome, the meate of his table, the sitting of his seruants, the order of his Ministers, the vessels of his house, the multitude of his offerings, and the answering of her hard questions, shee was greatly astonied, and saide, I beleeued not this report till I came, and had seene it with mine eies, 1 Kin. 10.7, 8. but loe, the one halfe was not told me, &c: Happy are thy men, happy are these thy seruants which stand euer before thee, and heare thy wisedome. But as our Sauiour saith, A greater then Salomon is heere: so we may truely say, greater wisedome, and better order is heere, in the diuine wisedome of the word that shineth in Gods house. And albeit we heare neuer so much of the excellency of this worde, yet if our delight be in it, and our meditation vpon it day and night, wee shall in the end be constrained to cry out, Loe, the one halfe thereof was not told me. Let vs all taste of the sweetnesse of it: let vs continually looke vpon the beauty of it: let vs lift vp our eares to attend to the melody of it: let vs prepare our hearts to lay vp the treasures of it. And let vs from a feeling of the worthinesse and wisedome of it, and seeing the order of it, confesse with the Prophet, Oh, how loue I thy Law! Psal. 119, 97. it is my meditation continually.
Secondly, this reproueth such as know no Ʋse 2 order but bring in all confusion and disorder in Church or Common-wealth: these haue nothing to do with God, but are the Children of the Diuell, that hath transformed them into his image and likenesse. For from whence are seditions and confusions, but from our owne lusts, enflamed and kindled from his furnace? Many there are that can abide no order at all, others will not set themselues against all order to peruert it, but make such a mingling & mangling of it, that they vtterly change the nature of it. The Church aboue all other societies ought to bee the picture and representation of right order and comelinesse, which is as bright as the Sunne, as faire as the Moone, Cantic. 6, 9. as terrible as an army with banners. We see how God hath commanded it to be ruled; euery one hath his proper calling, his proper office, his proper gifts for the discharge thereof. If [Page 58] then disorder creepe in it, how great is that disorder? Consider the members of our naturall bodies, if the head would presume to walke and vsurpe vpon the office of the feet: or if the hand would take vpon it to see and direct the body; if the eare encroch vpon the function of the tongue and thinke it selfe able to speake: or if the foote would suppose it selfe to be of greater eminency and excellency, then the heart or the head, and striue for the highest roome, or swelling with enuy and pride, to behold greater gifts in another member, should refuse to do the office of the foot, what would follow, but the ouerthrow of the whole body? Who would not but complaine of this confusion as most monstrous and vnnaturall? Let vs now consider how the case standeth with the Church. Are there not many, being bold and blind, that teach before they haue learned, and runne before they are sent, that being without gifts, and almost the shadow of gifts, take vpon them the places of Pastors, who were fitter to feed sheepe, and to goe to some trade or occupation; or to bee sent to the Plough taile, to earne their liuing by the sweat of their browes, rather then by murthering the soules of the people,Hos. 4.6. who many times perish for want of knowledge? Another notable confusion and eye-sore in this body of the Church, is when priuate persons enter vpon the office of the Minister, and dare intermeddle with the holy Sacraments, from which they ought to bee as strangers. For what haue these men or women to doe with setting the authentike Seales to Gods promises, who hath committed to them no such office, nor giuen vnto them any such gifts? Who required this at their hands, or if they will be intruders or vsurpers, will God accept their seruice? nay rather will hee not punish their sacriledge? Haue they any greater priuiledge then Vzzah had,2 Sam. 6.6.7. who putting his hand to the Arke of God when the oxen did shake it, was smitten with sudden death, and tasted the fruit of his high presumption? Euery Sacrament is as the Arke of God, it must not bee touched with vnwashen, that is, with common and vnsanctified hands. Good intentions shall not goe for good payment, nor be able to warrant euill actions. Will-worship is odious to God and abominable in his sight, who will bee worshipped according to his owne will: so that it is in no wise lawfull to transgresse the rule and breake the order that God hath set. Obiect. Neither let any in the prophannesse of his heart, or the ignorance of his minde obiect; Cannot priuate persons vse the words of Baptisme in all points as well as the Minister? obserue the words of institution, and powre on water vpon the child, which are the essentiall parts of that Sacrament? I answere, Answer. they are able to doe this, but forasmuch as they doe it without a calling, their doing is as no doing; their powring on of water is no better then a defiling of it. For who gaue them their commission so to do? When possession of any house is giuen by deliuering a white wand and turfe, another man may do as much in shew, he may take a wand & turfe as good as the others, and make a deliuery of them; and yet those actions may bee idle, being done without warrant, neither can assure the bargaine and sale. It is no great matter or hard to doe, to take bread and wine, and deliuer the same by reciting the words of institution: and yet if it be vndertaken without a calling, it is a plaine and manifest prophanation of the Supper of the Lord. If they iudge this vnlawfull, how can they hold the other lawfull? The people of God, or any among them were as well able to handle and carry the Arke as the Leuites, they were an holy people to God, they were all circumcised, they did all carry about in their flesh the marke and impression of the Couenant, yet the Lord sorted out the Tribe of Leui, to beare the Arke of his Couenant, Deut. 10.8. to stand in his presence, to minister vnto him and to blesse in his Name. He will haue vs wholly to obey his word, he regardeth not our blinde zeale, or purpose to serue him, except it be ordered aright. To proceede, Hath God onely placed order in the Church? and not in the common-wealth? yes in the common-wealth also wherein euery one both superiours and inferiours must doe their duty. He hath appointed the Magistrates their office, to minister iustice without partiality and respect of persons,2 Chron. 19. 5, 6. considering that they execute not the iudgements of men, but of God, who will be with them. This is the comely order that hee hath set; this is the way wherein he will haue them walke; this is the ordinance that he hath established. If then lawes be bought and sold, or if they be made as the spiders webbe to catch the silly flie, but to let the hornet escape, or if they punish the poore and let the rich escape, if the weake that cannot resist be intangled, and the mighty be deliuered; this is a great disorder, and the Lord will not haue these things handled so confusedly. Let such set before them the example of God, who will reward euery man according to his workes. He doth not spare the wicked,Rom. 2.6. and reuenge himselfe vpon the Godly: but he sheweth mercy to thousands of these, and will not hold the other innocent. So such as God hath called to execute iudgement and sit vpon the bench of iustice, must know what God requireth of them; they must not peruert the right & ouerturne the Seat of equity; they must not turne the edge of the sword vpon the poore, because they are poore, nor put it away from the rich, because they are rich, or from the mighty because of their might, or from the greater sort, because they haue many friends; but they must smite them with the sword of Iustice, that deserue to be smitten, and defend them from that wrong, that the malice of the oppresser would lay vpon the innocent. On [Page 59] the other side, God requireth that such as are inferiours should obey Princes and Magistrates, submitting themselues vnto them, reuerencing both their places and persons. They therefore are reproued as breakers of this order of God, and ouerturners of States and Common wealthes, that rebell against them, and moue sedition among the people. Such walke in the steps of Corah and his company, who were consumed and destroyed according to their deserts, as appeareth afterward in this Booke. [...]hap. 16. These proud spirits and ambitious men haue neuer preuailed, but euer beene punished. Such are they that Salomon speaketh off, Eccle. 10. [...]ccles. 10.6, 7 Folly is set in great excellency; and the rich set in the low place; I haue seene seruants on horses, and Princes walking as seruants on the ground. Such persons as seeke to take away the crownes and kingdomes of Princes, are the very plagues of humane societie, and goe about to take away as it were the Sunne out of the firmament, and to leaue vs in miserable darkenesse; nay to take from vs the breath of our nostrils, and to expose vs as a prey to all violence and villany. Let all such know that they fight against God; and therefore cannot prosper or preuaile. All sedition is pernicious to the contriuer and author thereof: and no iniury receiued can bee any sufficient cause for any man to plot Treasons and rebellions. Let euery soule therefore be subiect to the higher powers, considering there is no power but of God: and that whosoeuer resisteth the power, resisteth the Ordinance of God, and therefore purchase to themselues damnation.
Ʋse 3 Lastly, seeing God requireth orderly obseruation of his ordinances, we learne this duty, that we must be carefull to obserue it and practise it with a due regard of his Commandement. This is the generall rule that the Apostle commendeth vnto vs, 1 Cor. 14.1 Cor. 14, 40. Let all things bee done decently, and in order. Order is nothing else but the meanes of peace, and the auoiding of confusion; or it is a disposing of diuers things, August. de ciuit dei lib: 19. cap. 12, C [...]cer. de effic: lib. 2. giuing to euery one his proper place. The end of all good order tendeth to profit; as on the other side, the end of confusion, to losse and destruction. The more common & generall a good thing is, so much the better it is, and the more to bee esteemed aboue all other. The benefit of good order stretcheth farre, to the land and Sea, and to the house and ship, to the Common-wealth and Church. If it be commendable to appoint a profitable order in the lesser charge of a priuate family: it is a great deale better and more excellent to manage a Common-wealth prudently, and to gouerne the Church wisely. Gouernment that is right presupposeth order, because it is vnpossible that any man should rule rightly and duely without order. For gouernment is a right disposition of those things whereof a man taketh charge, to bring them to a conuenient end. This is done in the Church of God, when there be Pastors and Teachers to preach the word truely and to minister the Sacraments sincerely, & when ye people hearken to them & are ready to seeke the law at their mouthes. This is seene also in the obseruation of these rules; First,Rules of order to be obserued in the Congregation. when one alone prayeth: for many cannot pray with a loud voice together without confusion. The Minister is to bee the mouth of the people to God, his voice is in publike place to be heard, that the people may ioyne with him with pure and humble hearts, and testifie in the end their consent by saying, Amen. 1 Cor. 14.16. Hence it followeth that he must not whisper to himselfe or vtter a prayer in a low voyce, but he must speake with a loude voyce that hee may bee heard, and with a distinct voyce, that hee may be vnderstood. Secondly, when the action of singing is in hand, it must bee performed by many, and not by one alone. For as one is to pray for the rest, so all are to ioyne together in praising God with the Congregation,Coloss: 3.16. Ephe. 5.19. teaching & admonishing themselues in Psalmes, and Hymnes, and spiritual songs; singing with a grace in their hearts to the Lord, and making sweet melody vnto him. Thus did the whole Church in Hezekiahs time, 2 Chron. 29.28. Thirdly, this must alwayes be obserued in teaching and exercising our selues in the Word, that onely one speake at once, and that the rest be silent. This is the Apostles rule, 1 Cor. 14. If any thing be reuealed to another that sitteth by, let the first hold his peace: 1 Cor. 14.30, 31. for ye may all prophecy one by one, that all may learn, and all may haue comfort. But if many should speake together, and vtter their voyces at one time, no man can take profit, no man can receiue comfort: so that many voyces sounding together, hinder edification, & bring confusion, which ought carefully to be auoided in our assemblies. For where disorder is, there is not the God of order. Now as our Church meetings must haue all things done in order, so must they be decent. Decency is that seemelinesse which some things of their owne nature bring vnto diuine actions, which is not of the substance or essence of the thing, nor necessarily required to the being of it; but rather to adorne it, & to procure the greater reuerence vnto it: as for example, in the celebration of the Lords Supper; to haue a faire Table, a faire Cloath, a faire Cuppe, the finest Bread, the best Wine, which of their owne nature ioyned to the Sacrament, doe bring some great respect to the action, and serue to stirre vp deuotion in the hearts of the Communicants. Order is opposed to confusion: decency to vanity, pompe, ostentation, and vncleanlynesse; all which ought to be farre from the Church of God. Both these are seene in a house well gouerned. An house is said to bee decent, when all filth that may offend the sight or other senses, is purged out; and all things are found in a seemely sort and maner, without riot and excesse: likewise to bee in [Page 60] order, when it is diuided and distinguished into superiors and inferiors, and euery one doeth his dutie; when there are setled times and seasons of dining, of supping, of labouring, of lying downe and rising vp, whereby the peace and tranquillitie thereof is preserued. The Church is the house of God, as we shewed before, and therefore therein must be decency, that the place be cleane, the vessels pure, and that all the actions of Pastor and people, both publike and priuate, may bee finished grauely without all lightnesse, modestly without filthinesse, soberly without superstition, as it were in the presence of God, and his elect Angels: also order, that all things may be done in fit time, that there be some to teach, and others to heare, that there bee set times & distinct for preaching, praying, singing, baptizing, and Communicating, whereby all disorder is preuented, and the profit of the Church is procured.
Order must be in the Common-wealth.To leaue the Church, and to come to the Common-wealth; God looketh for this duty at the hands of all Magistrates, that as the principal end of Magistracy is to maintain order, and to banish all disorder, so they must proceed orderly in their places. They beare not the sword in vaine, their office is to punish euill doers, and to weed them out of the city of God. But it is not enough for them to minister Iustice, except they consider the order that God hath set downe. They must haue the feare of GOD alwayes before their eyes, and haue a speciall care for the aduancement of Gods glory, which will be as a guide to direct them not onely to correct sinne, but in what manner to doe it. For greeuous offences must not be punished slightly, & slight offences grieuously, but there must bee a due proportion betweene the offence and the punishment; that the greater faults may bee punished with the more grieuous punishment. They therefore that obserue another order, beginne at a wrong end, and consequently haue not that successe they desire, neither meet with that blessing that they looke for. If a man would stop the course of a streame, hee must not looke to the channels, but begin at the fountaines. If he stoppe the spring, the course of the riuer will in short time be dryed vp. The foundation of all true obedience is the first Table; all vnrighteousnesse among men, proceedeth from the neglect of the duties that belong to God. The Apostle writing to the Romanes declareth, that because the Gentiles dishonoured his name, and prophaned his worship, and stained his glory, hee gaue them vp vnto their hearts lustes to worke vncleannesse with all greedinesse, Rom. 1.24.26. and so committed all kind of wickednesse condemned in the second Table. The commandements of the first Table, are the first and great Commandements,Matth. 22.38. and therefore the chiefest care of all ought to be, to see them performed. A reproach or disgrace offered to a Prince, is greater then to a subiect, as his calling is higher, and his person worthier: so an offence committed against God, is more hainous then an offence against Prince and people. It is therefore a foule disorder and great confusion to punish the offences committed against our selues, and to winke at the sinnes committed against God: to punish thefts, murthers, rapes, and such like enormities as touch the persons of men or the state of the Commonwealth; and neuer to reuenge the dishonour done to God and the diminishing of his glory, the aduancement whereof ought to bee more deare to vs then our owne liues. If then the swarming of sins against the second table, proceed from the swaruing and departing from the first Table, we must consider that the cause of the abounding of theeues, murtherers, adulterers, drunkards, and such like malefactors, proceedeth from the indulgence and slacknesse of punishing such as dishonour God, & liue in the open contempt of his glorious name. Wherefore if we would haue the number of these enormities lessened, and the Common-wealth purged of such pestilences, (as indeed these wretched persons are the plagues of all societies) the edge of the sword and force of punishment must be turned directly and principally against Atheists, Idolaters, blasphemers, periured persons, prophaners of the Sabboth, contemners of true religion and scorners of the seruice of God. The Lord our God, who is iealous of his honour, and will not giue his glory vnto any other, put it into the hearts of all Christian Princes and godly Magistrates, to bee more earnest to see God obeyed, and his worship maintained; especially seeing thereby they shall procure God to bee serued, and their owne estates to bee secured. To leaue the farther prosecuting of this point, Is order onely to bee regarded and esteemed in the Church and common-wealth? hath it place onely in these ecclesiasticall and ciuill assemblies? No, it stretcheth a great deale further, and extendeth it selfe through euery part of humane life.Order must be shewed in the liues of all men. For there can no kingdome, no house, no City, no society stand without order. The Apostle Paul to the Thessalonians, describing wicked persons that liued within the compasse of no obedience, noteth them by this marke, they were without order; nothing was first or last with them, or at the least, the last was done first, and the first practised last, they did all things in disorder and confusion. Hence it is that he saith, chap. 3. We warne you brethren, 2 Thes. 3.6.7. in the name of our Lord Iesus Christ, that yee withdraw your selues from euery brother that walketh inordinately, and not after the instruction which ye receiued of vs: for ye your selues know, how ye ought to follow vs, for we behaued not our selues inordinately among you. A good action done in a confused manner, is as good as not done: forasmuch as the Lord reiecteth things done not onely disorderly, but also preposterously. [Page 61] If this be so in all actions, much more in the commandements of the Lord. Wee see this in the sonnes of Eli; they did not prophanely omit to sacrifice,Sam. 2.17. yet because preposterously they serued themselues first, they are noted to be wicked men & exceeding sinners against the Lord. Whiles the meat was seething, they fetched it out of the pot or caldron with flesh hookes, for the Priests dyet, and afterward they burned the fat for sacrifice, the which which should haue beene the first in order: thus they shifted for themselues, in the first place which should haue beene last, and gaue the Lord his portion in the last place, who in religion and reason should be the first, and thereby euen by this disorder they prouoked the wrath of God against themselues. This appeareth also in the example of the two sisters mentioned in the Gospel,Luk. 10.40. which declareth to vs the trueth of this point, and what is the order allowed and appointed for vs to follow. It was not vnlawfull for Martha to minister to Christ, to entertaine him, to prouide necessaries for him, and to busie her selfe in seruing of him: but she did it in a wrong course, she should first haue chosen Maries part to sit at his feet to heare his preaching, before she had combred and entangled herselfe with much seruing, and therefore she is reproued, and her sister commended. For he regardeth more to be heard diligently, then entertained delicately,Ver: 41.42. so that he saith, Martha, Martha, thou carest, and art troubled about many things: but one thing is needfull: Mary hath chosen the good part which shall not be taken away from her. And if we would haue a plainer direction, what ought to be first with vs, and what second, yea, a perfect platforme of ordering our waies, our Sauiour sheweth vs in the Gospel, Mat. 6.Matth. 6.33. First seeke the kingdome of God and his righteousnesse, and then all these things shall be ministred vnto you. Here is a plaine and perfect order, he that keepeth this order is blessed: he that breaketh it, hath no promise of blessing from him. There is a methode to be vsed in all arts, and much controuersie hath beene what it is, and of how many sorts it is: but behold here the right methode, the onely methode to learne the art of artes, and the science of all sciences; here is first, and here is second. The first thing that we must beginne withall, is Gods kingdome, then follow worldly things, which are the second. Thus are we taught to make an entrance to religion, and how to proceed,Prou. 9.1. by him that is Wisedome it selfe; heere is the most exquisite order laid before vs, let vs take knowledge of it in our mindes, loue it with all our hearts, and expresse it in our liues. We must not be like to him in the Gospel, that was called to follow Christ: he did not absolutely deny it, nor directly refuse it, but he would follow him after his owne fancy; he must first take leaue of his friends and bid them farewell that were in his house, Matth. 8.19. Luk. 9.60.91 and afterward he would be a follower, and a disciple. Thus it is with all men of this world, who haue not learned Christ aright, they are preposterous in their wayes, they inuert all good order, they make the first to be the second, and promote the second into the principall place. If a man that knoweth learning, should come into a schoole, and see those of the lowest forme set in the vppermost seats, and the best schollers thrust downe into the inferiour places, he would thinke it to be a great confusion, & by and by condemne it as a place without all order.
Wee should euery one erect a schoole of God and godlinesse in our owne hearts, in which wee must set heauen and heauenly things in the highest roome, and earthly things beneath: and then we shall make it manifest that we haue learned the best and the rightest methode. As for those that preferre Mammon before God, and this world before the world to come (of which sort are too many, as daily experience telleth vs,) they are no good Artizans, they are ignorant of the right methode, and therefore they runne into a thousand mazes and confusions, wherin they loose themselues, and oftentimes their owne soules.
To conclude,The rules of order prescribed. let vs all take notice of this generall methode, that shall much helpe vs when we come to the particulars, and beare away these few rules of direction. First, we must forsake the euill, and then chuse the good. True it is, we must doe both,Esay 1.16. Psal. 34.15. but both in order: first we must plucke vp the weeds before we can sow good seed in the garden of our hearts: we must grub vp the tares before we can gather the good corne into the barne: first we must remoue the rubbage before wee can build our house aright. Secondly, wee must obserue an order both in chusing the good, and in refusing the euill. For as the former rule guideth vs to forsake the euill, and then to cleaue to that which is good: so this goeth farther and pointeth out an order as it were with the finger, what order to take herein; which is, that in refusing the euill, the greatest euil is most of all to be hated and eschewed, and the lesser in the next place. Contrariwise the greatest good is with the greatest strength to be pursued after,1 Cor. 12.31. vntill we ouertake it, the lesser is to be chosen in the last place; seeing the very heathen in their deliberations were wont to enquire, of two honest things, which is most honest. Thirdly, we must know that the greatest good, and best worke,Dan. 12.3. shall haue the best and greatest reward: on the other side the greatest and grossest euill shall in the first place and in the heauiest manner be punished.Luk. 12.47.48 Euery worke shalbe rewarded of God, whether it be good or euill, the one of mercy according to his promise, the other of iustice according to desert; but their recompence shall bee best that are best, and their punishment most heauy that are most hatefull in his sight.
This is the right methode of true Diuinity, and vntill we know this, we haue learned nothing as it ought to be learned, nor can discerne betweene things that differ, as between good and euill, betweene euill and euill, and betweene good and good.
3 On the East side toward the rising of the Sunne, shall they of the standard of the hoste of Iudah pitch, according to their armies: and Nahshou the sonne of Aminadab, shall be Captaine of the sonnes of Iudab.
4 And his hoste and the number of them were seuenty and foure thousand, and fiue hundreth.
5 Next vnto him shall they of the tribe of Issachar pitch, and Nathaneel the sonne of Zuar, shall be the Captaine of the sonnes of Issachar.
6 And his hoste and the number thereof was foure and fifty thousand, and foure hundreth.
7 Then the tribe of Zebulun, and Eliab the sonne of Helon, Captaine ouer the sonnes of Zebulun:
8 And his hoste and the number thereof, was seuen and fifty thousand, and foure hundreth.
9 The whole number of the hoste of Iudah, are an hundreth fourescore and sixe thousand, and foure hundreth, according to their armies: they shall first set forth.
What order and policy God would haue generally obserued among his people, hath beene before declared in the former words, namely, that euery one should campe by his standard, and vnder the ensigne of his fathers house: now, in these words and the other following, he diuideth the twelue tribes of Israel, into foure chiefe standards, & assigneth to euery standard three tribes, whereof one was principall, the other two were assistants and helpers.The first standard, The first standard is committed to Iudah, to whom he adioyneth Issachar, and Zebulun: this is contained in these words, and in this diuision. Behold here the wisedome of God. He honoureth Iudah with the first place of the first standard, thereby to make as it were a beginning and to giue a little taste of the verifying of Iacobs prophesie, who foretold of the preheminence should be giuen vnto him aboue his brethren. He was the fourth sonne of Iacob by Leah; Gen. 29.35. with whom he associateth such two tribes, as were in reason most likely to submit themselues to him, inasmuch as Zebulun and Issachar, were the sonnes of Zilpah, Gen. 30.18.20 Leahs maide, whom she gaue to her husband,The second standard and set in her owne place. The second standard is committed to Reuben, vnder whose Regiment were placed Simeon and Gad. This tribe comming of the eldest brother, the first borne of Iacob, might iustly be thrust downe into the lowest ranke, yet God leaueth them not wholly without comfort, and therfore assigneth them the second place in this army. The two tribes ioyned with him, were such as could not, nor would not take it greeuously to fight vnder his banners, and to be led into the field by his authority, seeing Simeon was his owne mothers sonne,Gen. 29.33. and 30.11. being so neere in blood, as they lay both in one wombe, and Gad was borne of Zilpah his mothers maide: these therefore could not refuse to submit themselues to his ensigne. The third standard is appointed to Ephraim, The third Ensigne. one of the sonnes of Ioseph, vnder whom are ranked Manasseh and Beniamin, between whom was the neerest band of consanguinity, and therefore this part of the army could not be put into better order. Ephraim and Manasseh supplyed the place of Ioseph their father, who had a double portion giuen vnto him, and therfore these are reputed to be as it were the sonnes of Rahel, of whom Ioseph came, to whom Beniamin is ioyned, who also was the sonne of Rahel, whom she bare to Iacob, in the land of Canaan:Gen. 30 24. and 35.18. these therefore are confedered and combined together as children of the same mother; a notable meanes to mooue to peace and concord, and to take away all occasion of contention.
The fourth and last standard,The fourth standard. is assigned to Dan: he was indeed one of the sonnes of the handmaid, and preferred in degree of honour and dignity, before the lawfull sonne of Leah, and the other sonne of Rahel, the two wiues of Iacob: from hence might hurly-burlies and heart-burnings arise, which are all pacified and compounded by the expresse commandement of God, who ioyneth to Dan, Naphtali his mothers sonne (for both of them were the sonnes of Bilhah Rahels maide) and Asher the sonne of Zilpah, Leahs maide.Gen. 30.6.8.12.
Thus was the whole hoste of Israel diuided as it were into foure seuerall battels, and to euery one his chiefe Captaine assigned.
The summe of all is this,
- Of the first standard were
- Of the second standard were
- Of the third standard were
- Of the fourth standard were
Verse 3. On the East side toward the rising of the Sunne, &c. Heere wee haue a description of the first standard. The vse of a standard or ensigne is manifold in Warre, to giue direction in fighting and in sudden [Page 63] alarmes that fall out, to encourage the hearts of the souldiers, and to strengthen them with hope of victory; and halfe their substance and goods were kept by them, that no thought of forsaking the standerd might enter into them, but that they should fight valiantly for the same. What the ensignes of the Israelites were, the Hebrews doe not accord among themselues. Some affirme that euery one had the badge or armes of his ancestors, as that in the standard of Reuben was the figure of a man,Gen. 49.3.10 because Iacob said, Reuben my first borne: in the ensigne of Iudah a Lyon, because it was said of him, Iudah as a Lyons whelpe. In the standard of Ephraim the figure of a bullocke, because Moses likeneth his beauty to a bullocke: in the standard of Dan, the likenesse of an Eagle, which was giuen vnto him in stead of a Serpent. Thus in their ensignes they will haue the foure beasts noted, which Ezekiel also saw in his vision mentioned in his first Chapter. What trueth there is in these allusions we know not, and therefore we leaue the credit thereof to the authors and relaters of them. It is more to the purpose to consider,Gods promises are often deferred. that albeit Iacob promised the crowne and kingdome to that tribe, yet it is not by and by accomplished; so that albeit, his promises shall all be performed, yet they are not straightway verified, but are oftentimes long deferred. True it is, that the tribe of Iudah surmounted all the rest of the tribes at such time as God deliuered them out of Egypt, yea Nahasson had the preheminence when the people were to be numbred, when the Captaines of the tribes were to be chosen, and when the offerings were dedicated in the Sanctuary. Notwithstanding, all this was but a darke shadow of the former prophesie, for Iuda still remained without kingdome and principality. Besides, the former propheticall speech might seeme to many to carry little trueth or likelihood with it, inasmuch as wee see God appointeth Moses of the tribe of Leui, to be the gouernour of them. After his death and decease, Ioshua was Captaine and ruler ouer them, who was of the tribe of Ephraim: after him succeeded the Iudges, who were extraordinarily stirred vp to iudge his people & deliuer thē out of the hands of their enemies, sometime of one tribe, and sometime of another. Then came Saul, who was chosen king, of the tribe of Beniamin: all this while there is no mention of Iudah, as if the prophecy were buryed in deepe silence, and the birthright were vtterly forgotten: yet in the end the Lord declareth that his word is not a iest, and that Iacob though he were old, yet did not dote when he foretold the same. But to omit those things, let vs obserue that God prouiding heere for the good of his people, and the ordering of them, appointeth officers and Magistrates ouer them, and leaueth them not vnto themselues, which would haue bene the occasion of all contention. Thus we see, how he appointeth a captaine and leader Doctrine 2 ouer euery tribe.Magistrates and rulers are needfull to be set ouer the people of God. From hence we may obserue, that God giueth to his people rulers to fight their battels, and to guide them in order, and godlinesse. Faithfull Magistrates are needfull for Church and Common-weath, who are not onely a portion among beleeuers, but the chiefe parts and stay of them in well-doing, not onely in peace but in warre. This we see plentifully proued vnto vs in the booke of Iudges, where it is testified, that the Lord raised them vp Iudges, Iudg. 2, 16, 18. who deliuered them out of the hands of their oppressors: and afterward, when the Lord had raised them vp Iudges, the Lord was with the Iudge, and deliuered them out of the hand of their enemies all the dayes of the Iudge; for the Lord had compassion of their gronings, because of them that oppressed them and tormented them. This is it which Iethro the father in Law of Moses saw to be profitable and necessary for the people, when he admonished him, to prouide men of courage, fearing God, men dealing truely, hating couetousnesse, Exod. 18.21. and to appoint such ouer them, to be Rulers ouer thousands, Rulers ouer hundreths, Rulers ouer fifties, and Rulers ouer tennes, and to let them Iudge the people at all seasons. This is it which Hiram acknowledgeth, 2 Chron. 2. Because the Lord hath loued his people, 2 Chron. 2.11 he hath made Salomon king ouer them. This doth the Prophet Esay testifie, chap. 22.Esay 22.20, 22 In that day will I call my seruant Eliachim the sonne of Hilkiah, the Key of the house of Dauid will I lay vpon his shoulder, so he shall open and no man shall shut, and he shall shut, and no man shall open. To these testimonies we might adde infinite others, but in fo plentifull an argument; these shall suffice to teach vs, that the people of God stand in need of Rulers to go in and out before them, and to order them in the duties of piety and honesty.
The reasons are euident. First, they are as the proppes and pillars of the house, and Reason 1 the cause of good order among the people of God, and the meanes to keepe them in all obedience. On the other side through want of them, many abuses are committed, and much iniquity is practised. While Ioshua liued, and the Elders that out-liued Ioshua, Iudge 2.7. the people serued the Lord all their dayes, which had seene his great workes that he had done for Israel: but when they were gone and gathered vnto their fathers, the children of Israel did wickedly in the sight of the Lord, and serued Baalim. And againe, chapter 4.Chap. 4.1. The children of Israel began againe to doe wickedly in the sight of the Lord, after Ehud was dead. And before, Chapter 2.Ch. 2.19. and 8.33. and 17.6. and 19.1 and 21:25. When the Iudge was dead, they returned and did worse then their fathers, in following other gods, to serue them and worship them; they ceased not from their owne inuentions, nor from their rebellious way. Adde vnto these, the conclusion of this booke; In those dayes there was no king in Israel, but euery man did that which was good in his owne eyes; Whereby we see that so long [Page 64] as God blesseth a land with Princes and Magistrates, it is stayed from ruine and destruction: but when they are taken away, it falleth Reason 2 to the ground, and cannot stand vpright.
Secondly, no society can continue without Magistrates, neither defend it selfe. If an hoste be without a Generall, or a city without a Ruler, or an house without a gouernour, it needeth not forraine force to pull it downe and dissolue it; it sufficeth in short time to destroy it selfe, and from among themselues will men arise, that shall bring it to nothing. Parity is the mother of all mutiny and confusion, whiles euery one, vnderprising anothers value and vertue, denyeth to be commanded, and being wedded to selfe-loue, esteemeth himselfe the best able and most worthy to command in all the company. So then, whiles men ouervalue their own worth, & esteem better of themselues then others, contrary to the rule of the Apostle,Phil. 2, 3. they are cast away by the tempest of dissention, and torne in peeces as a body without a head by mutual emulations. These diseases of a diuided and distracted multitude, without vnity and authority of gouernment, caused the Lord to take order for his people that when they should come vnto the land which he had promised to giue them,Deut. 17.14. and that they should possesse it and dwell therein, they should set a king ouer them from among their brethren. Wherefore seeing Magistrates are a stay to the people in all well-doing, and the want of them is the occasion of all confusion, we cannot but conclude them to be so necessary, as that they cannot be wanted or spared.
Vse. 1 The vses remaine to be taught and learned of vs.The first reproofe of the Anabaptists. First, it reprooueth the hellish and more then heathenish Sect of the Anabaptists, that ouerturne this order that God hath setled to continue for euer; namely, that they are a necessary good for the common-wealth: whereas these damnable heretikes hold them neither necessary, nor good, but vnnecessary euills, that ought not to be planted, nor grow among Gods people; and where they haue beene planted, ought as superfluous branches to be topped and lopped, or as noysome weeds to be rooted vp and remooued. But the Scriptures of the old and new Testament commend vnto vs captaines in warre, and gouernours in peace. But those men acknowledge neither the calling of captaines, nor the lawfulnesse of warre.Rom. 13.1. The Apostles of Christ, at what time Magistrates are euill, both prophane idolaters, and bloody persecutors, command euery soule to be subiect to the higher power, inasmuch as there is no power but of God. The ancient commandement of the morall Law, establisheth this as a perpetuall ordinance neuer to be disanulled, vntil the vniuersall frame of the heauens be dissolued, that we must honour father and mother, that is, not onely such as are fathers of the family,Exod. 20.12. but such as are fathers of the Countrey. He that said, Thou shalt haue no other Gods but me, Thou shalt not make to thy self any grauen image, Thou shalt not kill, Thou shalt not commit adultery; said also, Honour the King, 1 Pet. 2.17. For, as the house cannot stand without gouernors to rule it, no more can the Common-wealth. And as themselues take vpon them to order their owne houses, and exercise authority and dominion ouer such as are vnder their roofe, and Regiment: so is the Magistrate called to manage the affaires of state, and to doe that within the walles of the citie, which he doth within the wals of his house. The father hath gouernment ouer his son, the master ouer his seruants, the husband ouer his wife, the teacher ouer his schollers: and why then, not the Magistrate ouer his subiects? Neither doth the Gospel subuert the order appointed by God in the dispensation of the Law: for Christ Iesus, who first preached the Gospel, chargeth vs to giue Caesar those things that belong to Caesar, and the things that are Gods, Matth. 22.21. we must giue to God. So his Apostles teach, that we must rather obey God then man, when their commandements cannot stand together; but when God is not disobeyed, themselues preached and practised obedience, and reprooued and condemned all disobedience. Secondly,The second reproofe of the Pope and his Cleargy. heere the Pope and all the Romish Hierarchy and Cleargy are reprooued, who exempt themselues from the authority and iurisdiction of Princes and Magistrates. These cal themselues the spiritualty, and claime an immunity both in regard of their persons and of their goods, wherein they are confederate and ioine hands with their brethren the Anabaptists, as wretched enemies to the crownes and scepters of Princes, as themselus. Only here lyeth the difference, the Anabaptists confesse yt Magistrats must be obeyed, but they deny that there ought to be any in the Church. Contrariwise the Pope with all the rabble of his horned Bishops, confesse that there ought to be Magistrates, but they vtterly deny that themselues ought to be subiect vnto them. Now, it is in effect all one, whether wee take away Magistracy, or whether we yeeld not to their authority. And if there be any inequality betweene these, the Anabaptists seeme to be the better, who liue peaceably and obediently vnder them whose power notwithstanding they deny. He is an euill child yt denieth his father, but he is worse that is obstinate & stubborne, that will not obey him, but resist him. How many wayes the Popish Religion is enemy to Princes, we haue shewed elsewhere.In the exposition vpon the Epistle to Philemon. I speake not now of the wicked practises of their Assassinates that murther Princes, but of their doctrine taught for sound and Catholike, by all their schoole-diuines, not by some few onely of them. For they teach that their persons in causes Ecclesiasticall, Ciuill, and criminall are exempted from the Courts and Consistories of temporall Magistrates, as appeareth in their publike disputations, and by the [Page 65] iudicial proceedings of Paulus the fift, against he Venetians, who were excommunicated and the city interdicted, so that their religious men ceased from ministring Ecclesiasticall Sacraments. And as they challenge a freedome of their persons, so they claime a freedome from paying tributes and like taxes to Princes,? nd will be bound to them in no respect. To the and we may see the truth in these points,Obiections [...]nswered, [...]hereby the [...]ope and his Cleargy [...]laime free [...]ome from [...]emporall Princes. & be armed against their Arguments, let vs see the grounds whervpon they stand: and afterward produce sundry reasons out of ye word of God to conuince their proud and false assertions. First, they obiect that the superiour ought not to be in subiection to the inferiour; but contrariwise the inferiour must Obiect. 1 be subiect to the superiour: this is the Law of God and man. But the Ecclesiasticall Regiment is distinguished from the Ciuill and politicall state, and set farre aboue it by the Law of God,Bellar. de cleri lib. 1. cap. 28. as the soule is aboue the body: therefore Ecclesiasticall causes ought not to be iudged by temporall Magistrates. I answere, Answer. by distinguishing the seuerall callings: for Princes are superiours and inferiours: and Ecclesiasticall persons are superiours and inferiours: both of them are aboue others in the proper duties of their callings. If any reply, to be superiour, and yet to be inferiour, to be aboue, and yet to be beneath, are contrary: I reioyne, they are contrary, and yet not contrary; they are contrary, if meant of one, and the same thing, and spoken in one and the same respect: but if they bee diuersly considered, in respect of diuers obiects, there is no contrariety at all in them. To apply this to the point obiected, I say that the superiour cannot be subiect in those things wherein he is superiour, but he may be, and ought to be, in those things in which he is inferiour. Now, the Ecclesiasticall gouernment, albeit, it be higher then the politike, in the essentiall duties belonging vnto it, to wit, the preaching of the word of God, and the administration of the Sacraments, yet it is inferiour in those things that belong to Ciuill subiection and obedience. Princes must obey so farre as the word of God commandeth in matters of faith and piety, neither haue they any authority to inuent and frame a new Religion, or to change and alter the Religion set downe in the Scripture, or to decide and determine the Controuersies of Religion at their owne pleasure, or to preach the word themselues, or to dispence the Sacraments of the Church. But in respect of Ciuill power ouer all persons, they must acknowledge no superiour, no equall, they are aboue all, and vnder none within Obiect. 2 their dominions. Secondly they obiect, It is absurd and vnreasonable, that the sheepe should iudge the sheepeheard, or rule ouer him; but all the Laity in respect of the Cleargy, are as sheepe to the Shepheard. Therefore the Ministers of the Church may not be iudged or censured of Lay men. I answere, Answer. this whole argument is figuratiue, and therefore cannot be demonstratiue, by the rules of their owne Schoole. A figuratiue speech cannot conclude necessarily, but onely probably. If we take the word sheepe and sheepheard in their proper signification, the sheepe being brutish and vnreasonable cannot iudge the their sheepeheard. But if the words be taken metaphorically or by way of similitude, the Magistrate is not a sheepe in all things, but onely in Spirituall things, belonging to doctrine and faith and a good conscience, wherein the Ministers are Sheepeheards. If we speake of Ciuill things, and prouiding that all things be done decently and orderly in the Church, the Magistrates are sheepeheards of the people, and all the Cleargy are his sheepe, because they are citizens and subiects of his city and Soueraignty. As then the Magistrate cannot prescribe to the Minister what doctrine he shall teach: so it were pride and presumption for the Minister to set downe rules to tie the Magistrate to his lure, in the duties of his calling, for then the sheep indeed should iudge their Pastor. Thirdly, Obiect. 3 it seemeth absurd that an earthly Iudge should take and punish the seruants of the chiefest and highest Iudge, and those men that are consecrated vnto him. I answere, Answer. an earthly Iudge that sitteth vpon an earthly bench, is also the seruant of the most High GOD, the Minister of the heauenly Iudge,Rom. 13.4. 2 Chron. 19.5.6. and the Lieutenant of the Almighty, exercising the iudgement not of man but of God. It belongeth to his office to iudge others that are Gods seruants, so farre as they are subiect to him, as sheepe to their sheepeheard, by the Law of God and man. If one of the Cleargy breake the Law of God, and of the kingdom wherein they liue, by committing murther, theft, periury, false witnesse-bearing, or such like, he is punished not as the seruant of God, but as the seruant of sinne; and an offender against the Common-wealth. Against those supposed reasons, we oppose the authority of Gods word, that subiecteth all persons to the power of the Magistrate; Let euery soule bee subiect, Rom. 13.1. Ti. 3.1. 1 Pet. 2.13.14. put them in remembrance that they bee subiect to the principalities and powers, and that they be obedient and ready to euery good worke, therefore submit your selues vnto all manner ordinance of man for the Lords sake, whether it bee vnto the king, as vnto the superiour, or vnto gouernours, as vnto them that are sent of him for the punishment of euill doers, and for the praise of them that do well. We heard before that Christ requireth obedience, and as he commanded it to others, so he practised it himselfe, for he was subiect to his parents,Luk. 2.51. Matth. 17.27. and to the Magistrates; he payed polle money for himselfe, and for Peter, not vsing the priuiledge he had, and the liberty he might vse, for offence sake, lest another emboldened by his example should vse the pretence of liberty that indeed he had not. Paul also teacheth subiectiō both [Page 66] by word and deed, by his doctrine & practise. For he was subiect to the Magistrates and vsed their authority for his safety when hee appealed from the malicious Pharises vnto Caesar. Act. 26.32: Chrysost. homil. in Roman. Bernard eptst. 42. Thus we see what Christ did, what the Apostles did, what the Christians did, they exempted not themselues from the secular power, but whether they were Apostles or Euangelists, or Prophets, they submitted themselues, and claimed no freedome from their iurisdiction: wherefore they are led by another spirit that broach and practise a contrary doctrine.The third res proofe: Thirdly, they are reproued, that are seditious persons, and moue rebellion and insurrection against Princes, who alwaies or for the most part are mette with all in this life, and receiue according to their deseruings. Of such persons Iezabel spake truely,2 King 9.31. Had Zimri peace that slew his master? as if she should haue said, Can any Rebell or Traitor, or any that riseth against his superior and Soueraigne, prosper and haue good successe? For Z [...]mri a Captaine of the hoste conspired against Elah the son of Baasha king of Israel, & smote him that he dyed, & vsurped the kingdom: But the time of his reigne & the continuance of his sitting on the throne, could not be numbred nor reckoned by yeres,1 King 16.9.15.18. nor by months, nor by weeks: he reigned onely seuen dayes, and then being hardly besieged, he was constrained to burne himselfe and the kings house with fire; so that as he came to his kingdome by vsurpation, and held it a while by effusion of blood, so he ended his dayes in desperation. Reade to this purpose, 2 Kin. 15. where we haue set before vs the examples of Shallum, 2. King. 15.10.13.25.30. who cōspiring against Zachariah, the son of the second Ieroboam, and smiting him in the sight of the people, and reigning in his stead, did not long enioy his kingdome, but sate in his throne the space of a moneth; and then himselfe was slaine, & so he found according to his works, so that as he spared: not to shed blood, so his blood was not spared: Likewise the example of Pekah, who conspired against Pekahiah, and smote him in Samaria, in the place of the kings palace: but did he escape for this treason, and end his daies in peace? No, as he did euil in the sight of the Lord, and departed not from the sinnes of Ieroboam the sonne of Nebal, so Hoshea wrought treason against him, smote him, and slew him, and paid him home in his owne kind. So in the former Chapter we see, that when the seruants of Ioash king of Iudah, wroght treason against their master, & slew him, his sonne did not suffer their hoare heads to go downe to the graue in peace, but so soone as the kingdome was confirmed in his hand he slew his seruants which had killed the king his father. 2 Kin 14, 5. Thus it appeareth, that a discontented head, a muttering spirit, and a seditious mind are dangerous, and bring a iust reward of rebellion vpon their heads that are the contriuers of it, so that they fall into the pit of confusion that they made for others. This is the ende of rebellion, and such recompence haue Rebels against Princes. Hence it is that such pernitious persons, being the common plagues of kingdomes and Common-wealths, are hated of God and man, & odious to euery one, yea euen to those that vsed them to serue their owne turnes in disloyal and wicked actions;Plutarch in the life of Romulus. so that albeit they loue treason well, yet they hate the Traitor. For he that betrayeth his Prince, his countrey, and kindred into their hands, to whom he is not tyed with such neere and necessary bands, will not keepe his faith entire to them, but betray them also when occasion and opportunity shall serue. The Law of God saith,Exod. 22.28. Thou shalt not raile vpon the Iudges, neither speake euill of the Ruler of thy people. If he be guilty of punishment that raileth, and reuileth them, what punishment and reuenge is sufficient for him that seeketh after their life, and plotteth after their death? we haue a notable example of a loyall heart in Dauid toward Saul, who albeit he were elected and annointed King, and were persecuted and pursued of Saul, yet he would not lay violent hands vpon his person, nor seeke to depriue him of his kingdom: The Lord (said hee) keepe me from doing that thing to my master, the Lords Annointed, 1 Sam 24.7. and 26.9.10. to lay mine hand vpon him: for who can lay his hand on the Lords Annointed and be guiltlesse? As the Lord liueth, either the Lord shall smite him, or his day shall come to die, or he shall descend into battell and perish; the Lord keepe me from laying mine hand vpon the Lords Annointed. This was the protestation of Dauid, but it is a word of direction to all, that Princes persons should be inuiolable, as sacred and sent of God, whether they be good or euill, whether they be iust or vniust, whether godly or vngodly. It is not vnknowne what manner of king Nebuchadnezzar was, euen hee that tooke Ierusalem, namely, a great oppressor, robber, & cruell tyrant: yet the Prophet Ezekiel affirmeth, that God gaue him the land of Egypt, Ezek. 29.18.19. Dan. 2.37. and 4.14. for the reward of his worke, and for the wages of his army wherewith he had serued him: and Daniel declareth that God changeth the times and seasons, he taketh away kings, he setteth vppe kings, that liuing men may know, that the most High hath power ouer the kingdome of men, and giueth it to whomsoeuer he w [...]ll, and appointeth ouer it the most abiect among men. And in the second Chapter he saith, O king, thou art a king of kings: for the God of heauen hath giuen thee a kingdome, power, and strength, and glory.
Who could bee a greater tyrant then Pharaoh? who could enact more barbarous and bloody decrees then hee did? Or what people could be in greater misery, or endure harder bondage and slauery then the children of Israel in the land of Egypt?Exod. 2.23. & 3.7.17. & 5, 7. Yet they performed obedience, they neuer prepared or prouided to resist the king, they neuer took vp armes, their only weapons were supplication [Page 67] to God & to man. Let vs consider a litle, what the Lord himselfe saieth, by the mouth of the Prophet Ieremy: [...]rremy 27, [...]6, 7, 8, 9, 10, [...]1. I haue made the earth, the man and the beast that are vpon the ground, by my great power, and by my out-stretched arme, and haue giuen it vnto whom it pleased it me: But now I haue giuen all these Lands into the hands of Nebuchadnezzar my seruant, and the beasts of the field haue I also giuen him to serue him, And all Nations shall serue him, and his sonne, and his sonnes sonne, vntill the very time of his Land come also: and the Nation & Kingdome which will not serue the same Nebuchadnezzar King of Babel, and that will not put their necke vnder the yoke of the King of Babel, the same Nation will I visite (saith the Lord) with the sword, famine, and pestilence; wherefore serue the King of Babel, and liue. Out of these words we obserue these three points; who it is that diuideth & bestoweth kingdomes, to whom he giueth them, and what end remaineth for those that resist them. Hee that setteth the Crowne vpon the heads of men, is God; all power is from him, for promotion commeth not from the East, nor from the West; hee setteth vp, and he pulleth downe at his owne pleasure. He giueth the same sometimes to euill men, and these he maketh his seruants to serue his prouidence, and to do his will which he hath to be done by them. And therefore such as oppose themselues against them, doe set themselues against God, and all that resist, shall receiue to themselues condemnation. [...]om. 13, 2 Hee will haue Tyrants to bee obeyed and honoured, because they are lifted vp to the seat of honour and throne of maiesty by his hand.
Vse 2 Secondly, we learne that it is a great blessing to haue good and godly Princes set ouer vs, to rule vs in iustice, peace, and righteousnesse. [...]say 32, 2. [...]am. 4, 20. They are a couering against the heate, the breath of our nostrils, an hiding place frō the winde, and a refuge from the tempest, as riuers of waters in a drie Land, & as the shaddow of a great Rock in a weary Land. Where they are wanting, the Sunne is as it were pulled out of the Firmament, and all things are left in miserable darknesse, the weake are a prey to the strong and mighty, as the lesser fish are deuoured of the greater, and euery one doeth that which seemeth good in his owne eyes, Hence it is, that the Queene of Sheba, seeing the power and magnificence of Salomon, whom GOD had set vpon the Throne of his father Dauid, Kin. 10, 8. saide, Happy are thy men, happy are these thy seruants which stand euer before thee, and heare thy w sedome. To this purpose speaketh the wise man, Eccl. 10, 16, 17. Woe to thee O Land, when thy King is a Childe, and thy Princes eate in the morning: Blessed art thou, O Land, when thy King is the sonne of Nobles, and thy Princes eate in time, for strength and not for drunkennesse. Wee must therefore acknowledge it as a great blessing and mercy vpon a Land, when he giueth faithfull Magistrates, wise Kings, wise Counsellers, wise Nobles, wise Iudges, wise Iustices, wise Officers, to gouerne the State, & to sway the Common-wealth. Blessed are such Rulers, nay blessed are the people that are vnder such Rulers; and blessed is that gouernment and policy so well and wisely ordered. It is a token of Gods heauy iudgement vpō a kingdome, when he taketh away the Ouerseers of it. It is a token of the ruine of an house, when the shores and staies that vnderpropped it, are remoued. When the Tree is pulled vp by the rootes, the branches must needs dye, the leaues wither, and the fruite fall away. When the feete of a man faile that beare vp the rest of the body, he cannot but fall: and when the breath of his nostrils is stopped, hee is gone,Psal. 104, 29. & quickly returneth to the dust, out of which he was taken. Our Rulers and Magistrates are as the props & pillars that keep the house vpright: they are as the roote of the Tree, that giueth life, and sendeth foorth sappe and iuice into all partes and corners of the Land, which are as the body of this tree: they are as the heads, that is, the choisest parts of the Common-wealth; and yet as the feete, in respect that they beare the whole frame that standeth vpon them. Hence it is that the Prophet threatning from God a greeuous iudgement to fall vppon the Land for the sinne of the people, saith, Behold, Esay 3, 1, 2, 3, 4 the Lord of Hoastes will take away from Ierusalem, and from Iudah the stay and the strength: euen all the stay of bread, and all the stay of water, the strong man and the man of warre, the Iudge and the Prophet, the prudent and the aged, the Captaine of fifty, and the honourable, and the Counseller, and the cunning artificer, and the eloquent man, and I will appoint Children to bee their Princes, and babes shall rule ouer them. If then the remouing and taking away of the chiefe parts be a punishment, surely the giuing of them, and the continuing of them must of necessity bee the giuing of a blessing vnto vs, & the continuing of a blessing among vs. When they are gone, the light is taken away, and we liue in darknesse: our defence is gone, and wee lie open to the enemy: the foundation is pulled away, & the house falleth: the breath is gone, and the whole body dieth. The benefit which we receiue by our Kings and Princes, by our Rulers and Gouernors, will yet farther appeare, if we consider the discommodities and confusions of an Anarchy, wherein is no Ruler, but euery one would sit at the sterne, and command ouer others: the sword of iustice is banished, and the sword of iniustice is in a mad mans hand, nay in thousands and millions of mad men; force and violence beare sway, riotousnesse is set at liberty, good men are oppressed, innocency is troden vnder foot, and all wickednesse is set aloft. These effects and infinite other not to be numbred, of the same nature, must needs follow, where Magistrates beare not rule: but where they are setled, the godly are encouraged, & the vngodly [Page 68] feare. To conclude therefore this point, it is an happy Kingdome, wherein the Princes are obedient to the Law of God and nature, & of the Land; Magistrates to the Princes, priuate men to Magistrates, children to their parents, seruants to their maisters, and all men keepe themselues within the limits of their callings, and beeing linked in loue one with another, & al of them with their Prince, do enioy the sweet fruites of peace, and true quietnesse of minde.
Vse 3 Thirdly, this must put Magistrates in minde of their duty. For wherefore are they necessary to be ouer the people, and to what ende hath GOD lifted vp their heads aboue their brethren? Is it to giue them bare titles of honour and dignity, and to tread vpon their brethren, and to trample them vnder theyr feet? No, God aduanceth no man for such purposes, but it is in respect of his people to do them good, to procure their wealth, and to prouide for the welfare both of their soules and bodies. As then they are to haue much honour, great reuerence, and due obedience performed vnto them, so they must know that sundry duties are to bee practised of them. First then,The duties of Magistrates. it is required of them to maintaine and set vp true religion: to giue entertainment to it, and those that do professe it. They must procure that God may bee worshipped and serued, to which end they are made keepers of both the Tables, to see that God bee glorified among his people, as Psal. 78, 70, 71, 72. He chose Dauid his seruant, and tooke him from the Sheepe-folds, euen from behinde the Ewes with young brought he him, to feed his people in Iaacob, and his inheritance in Israel: so he fed them according to the simplicity of his heart, and guided them by the discretion of his hands. It is not enough for them to haue a care that peace and tranquility may bee maintained among their subiects, (for so far the Gentiles proceed that know not God) but they must take order that the Law of God may bee obserued,1 Tim. 2, 2. and piety and godlinesse continued among the people committed to their charge. True it is, a peaceable and quiet life are great blessings, and most worthy effects of a wise & religious Magistracy, but these are not sufficient, nor the principall duties to bee regarded, forasmuch as it is not enough to leade a ciuill life, but a sanctified life, that hath the glory of God euermore before it: and therefore they must consider that they shall giue an account at that great day, not onely how peaceably and politikely they haue ruled, but how religiously and zealously they haue gouerned their people. Secondly, it appertaineth vnto them to deface Idolatry, and abolish all monuments of superstition, and to cast out all Idols, not onely out of their Temples, but so much as lyeth in them, out of mens hearts. This duty God commended to Moses, in sundry places, Deut. 7, 5, 6. Thus ye shall deale with them, ye shall ouerthrow their Altars, and breake downe their Pillars, and cut downe their Groues, and burne their grauen Images with fire: for thou art an holy people vnto the Lord thy God; the Lord thy God hath chosen thee to bee a precious people vnto himselfe aboue all people that are vpon the earth. And what his zeale was in maintaining Gods honour, and in reuenging the dishonour done vnto him in this kind,Exod. 32, 1, 19, 20, 28. appeareth by his defacing and destroying the golden Calfe that was erected in his absence; for when the people saw that he tarried long ere he came downe from the Mountaine, they saide, Make vs Gods to goe before vs, &c. but as soone as hee came neere to the host and saw the Calfe & dancing, his wrath waxed hot, he cast the Tables out of his hands and brake them in peeces, he grownd the Calfe to powder, hee strewed it vpon the water, he made the Children of Israel drinke of it, and caused about three thousand of them to bee slaine with the sword. It is recorded to the euerlasting commendation of Asa, 1 Kin 15, 12, 13, & [...]8, 4, 5 and 23, 4, 5, 6. that he tooke away the Sodomites out of the Land, and put away all the Idols that his Fathers had made, and he put downe Maachah his mother also from her estate, because shee had made an Idoll in a groue, & Asa destroyed her Idols, and burnt them by the brooke Kidron. The like we might say of Hezekiah and Iosiah, whose names are blessed in the booke of God, and renowned for rhe discharge of this duty. Thirdly, Idolatry being defaced, and Idols taken away, they must prouide that pure and sincere doctrine may bee deliuered & preached by the Ministers of the word. For in vaine it is to abolish superstition, except care bee had of the true religion, that the name of God may bee knowne vpon earth, and his sauing health may be spread abroad among all their people. When the King of Ashur heard that the Colonies that he had planted in Samaria were deuoured of Lyons, he commanded that one of ye Priests which had been brought from thence,2 Ki. 17, 26, 27. should be carried thether, to teach them the manner of the God of the Country: so that the superstitious King thought it his duty to see them instructed in the truth. A notable example of a godly and religious care this way is in Iehosaphat, who,2 Chron. 17, 6, 7, 8, 9, 10. so soone as hee had taken away the high places and the groues out of Iudah, hee sent out sundry of the Leuites, that they should teach in the Cities: and they taught in Iudah, and had the booke of the Law of the LORD with them, and went about throughout all the Cities of Iudah, and taught the people. This is the foundation and stay of all Kingdomes▪ to giue entertainment to the word of God, this maketh a wise King and a wise people. So long as Magistrates countenance the truth, and Preachers of it, they secure theyr owne estates, and are blessed of God; which ought to bee an encouragement vnto them, not to bee slacke or slothfull in spreading abroad the Gospell of Christ. Lastly, because [Page 69] it were troublesome and tedious to go about to rehearse all their duties, we breefely number vp the rest. It is their duty therefore to be good examples of piety and godlinesse of life to the people, and to prouide for them al things necessary for the body, to aske counsell of the mouth of the Lord in theyr weighty affaires, that is, the ministery of the word, and to yeeld obedience vnto it; to exhort their inferiors in time of publike calamities to earnest repentance, and to expresse the same by prayer and fasting; to know ye cause throughly before they proceed to giue sentence; to punish euill dooers, and defend the innocent, and to establish such positiue lawes as are necessary for the maintenance of order and decency in the Common-wealth.
Vse 4 Lastly, seeing Magistrates are necessary for the Church and Common-wealth, it putteth those that are vnder them in minde of theyr duties, partly in regard of themselues, partly in regard of the Magistrates, and partly in respect of God. Touching themselues, they must know they be no burdens to the Common-wealth, nor superfluous parts that may be spared: they are as the head or heart of the body, or as the eye in the head, all depend vpon their welfare; so all depend vpon the Kings and Princes welfare. If he be vpholden, the Common-wealth standeth: if he be vnregarded, the Common-wealth falleth. He is as necessary as the Sunne in the Firmament, yea as fire and water, and breathing, without which we cannot liue. If we iudge otherwise of this ordinance of God, we are deceiued, & wrong both them and our selues.
Againe, we learne that their life and continuance is greatly to bee desired of Gods seruants. It is the part and duty of all Subiects to craue their safety and protection, that they may safe-guard and protect both Church and Common-wealth. Yea Rulers themselues in regard of this end, which ought daily to bee before their eies, may desire of God to lengthen their daies, and to continue their happy reigne, that together with the Saints they may do seruice to God in his Church: in this respect I say, they may desire life, not so much aiming at their owne priuate good, (for in that respect it were better to bee dissolued & to be with the Lord) as respecting the generall vtility of their people. What greater glory, what higher honour can they haue then this, to be the stay and defence of the church, that otherwise were like to decay and goe to ruine, and to continue the seuerall parts of it in well-doing? That good King Hezekiah foreseeing by the word of the Lord, the miserable estate of the Church that should bee after his death, and considering with great anguish of heart, the wofull effects that were like to follow, he turned himselfe in his bed to the wall and wept, and was greeued to depart hence,Esay 38, 18, [...]. saying: The graue cannot confesse thee, death cannot praise thee: they that go downe into the pit, cannot hope for thy truth: but the liuing, the liuing, he shall confesse thee, as I do this day: the father to the children shall declare thy truth. He desired of God to liue, and prayed vnto God to prolong his daies, not to lift vp himselfe aboue his brethren, not to glory in the smoke of lofty titles, not to tyrannize ouer the people, not to command the things that are vniust, or to punish such as do not deserue it: but to do good to the Church, and to set foorth Gods praise. Death indeede, which bringeth ye dissolution of nature, is a welcome guest to them that are the Lords, all the godly do make themselues ready to receiue him, to meete and entertaine him; and so Kings & Princes among the rest: howbeit, in this respect, that the Church may bee benefited by them, it is no matter of impiety to desire a longer continuance among Gods people: much more then is it the duty of such as are vnder them, and gouerned by them, to desire their continuance as the daies of heauen, and as the course of the Sunne, to bee Nurses to the godly. This was wont to be a common salutation vsed of the people toward theyr Princes, not onely of the Infidels, but by the faithfull seruants of God.Dan. 2, 4, and 6, 21, and 3, 9, and 5, 10. When the King came to visite Daniel, being cast into the den of Lyons, the Prophet so soone as hee heard him, saide, O King, liue for euer, that is, GOD grant vnto thee a long life.
Last of all, whensoeuer we haue a wise and worthy, a godly and religious Prince giuen to vs, it is our duty to be thankfull. If the Lord grant vnto a Land, a prudent and prouident Prince to reigne ouer thē, whose heart is bent to seeke the Lord, and to serue the GOD of his fathers, the people that breathe vnder his shadow must praise the holy name of God. It is their duty to pray that princes may be such, and to commend them to God with all faithfulnesse. For if they must pray for others, much more for them? When Salomon was annointed with oyle taken out of the Sanctuary, they blew the Trumpet, and all the people said, God saue King Salomon. 1 King. 1, 39 So the Apostle writing to Timothy, exhorteth that first of all supplications, prayers, intercessions, and giuing of thankes be made for all men, For Kings and for all that are in authority, 1 Tim. 2, 1, 2, 3 that wee may leade a quiet and a peaceable life in all godlinesse and honesty; for this is good and acceptable in the sight of God our Sauiour. Now, as we are to pray for them, so wee are to praise God for them: wee are not to forget the least blessings, nor to be vnmindfull of smaller benefits: and therefore we are much more bound to be thankfull for the greater, among which this is one of the greatest. The Prophet praying for the prosperous estate of the Kingdom of Salomon, saith, Giue thy iudgements to the King, O God, Psal. 72, 1, 2. and thy righteousnesse vnto the Kings sonne: Then shall he iudge thy people in righteousnesse, and thy poore with equity. This duty belongeth to vs, and this ought to bee [Page 70] our prayer and petition: and as God hath blessed vs with a gracious Prince & his hopefull issue, contrary to ye expectation of many male-contents and hollow-hearted enemies of vs and our Religion; so we are often to cal to remembrance the ioyfull and happy time when GOD in his great goodnesse brought him to this Kingdome, and to sitte vpon the Throne lineally descended vnto him: so that we may say with the Psalmist,Psal. 118, 23, 24. This was the Lords doing, & it is maruellous in our eyes: this is the day which the Lord hath made, let vs reioyce & be glad in it. Heereby did God allay the bitternesse of sorrow worthily conceiued, for the decease of our late Soueraigne, so that the setting as it were of ye Moone, was recompenced with the bright shining of the Sunne; and the closing of the eyes, as it were shutting the windowes of declining age, with a greater perfection of age, of sexe, of gifts, and many other prerogatiues. Thus doth one and the same day minister matter and occasion both of sorrow and of gladnesse;The 24. day of March, Anno Domini 1603. of discomfort, yet of comfort: of weeping, yet of reioycing; as a medicine composed of contrary ingredients: so that we may say & sing with the Poet;
Iam (que) dies (nisi fallor) adest, quē semper acerbū,
Semper honorandum (sic dij voluistis) habebo:
Virgil. Eneid. lib. 3.
Hunc ego Getulis agerem si Syrtibus exul,
Argolicoue mari deprensus, & vrbe Mycenae,
Annua vota tamen, solennes (que) ordine pompas
Exequerer: strueremq (que) suis altaria donis.
That is;
This, this day, euer-dolefull shall,
and euer ioyfull be:
Yea merry-sad, and bitter sweet:
(thus God did it decree.)
If I were cast among the Moores,
and liued a captiue slaue,
Yet yearely vowes and duties due,
the Altars high should haue.
Thus may we, and a great deale more iustly say of the day aboue named, which is heauy, and yet happy; threatning a storme, and yet shining cleerely. Who did not greatly feare, and whose hearts were not full of perplexed thoughts, to consider what dangers were likely to fall vpon our heads, when God should call vnto himselfe, Queene Elizabeth, and gather her vnto her Fathers? But behold Gods great prouidence, dealing in mercy toward vs, who shut vp the mouth of the Lyons, and put vp the sword of the enemy, and quenched the violence of the fire, so that no noyse, no tumult, no crying was heard in our streetes, no sacking of Cities, no tumbling of garments in blood was seene, no alarme of battell was discerned of any, not a dog lifted vp his tongue,Esay 9, 5. but all things were submisse and quiet: Thus God brought King Iames vnto the kingdome with a traine of all estates, degrees, callings, companies, and conditions, with Oliue branches of peace in their hands, sinesudore & sanguine, that is, without sweating and blood-shedding. No man lost his goods, no man lost his life, no Babilonish cō fusion followed, but euery one held his owne with greater certainty and security then before: whereat the enemies of our peace and religion fret and rage, and gnash their teeth for anger, and are like to burst for enuy, seeing their expectation is frustated, & all theyr hopes are defeated. Yea Lord, disappoint them more and more, cast them into the pit which they haue digged, and rowle the stone vpon themselues which they haue stirred: let them be consumed and confounded in theyr owne deuices, and taste of the fruite of theyr owne malice: let their eyes looke for a day of comfort and refreshing, vntill they fall out of their heads, according to that saying,
Rusticus expectat dum defluat amnis,
Horat. lib. 1. Epist. 2.
at ille
Labitur, & labetur in omne volubilis aeuum.
That is;
They wait vntill the Riuer waxeth dry,
But he doth runne, and shall eternally.
So then, to vse the words of the Prophet Esay, ch. 5, 24. As the flame of fire deuoureth the stubble, & as the chaffe is consumed of the flame: so their roote shall be as rottennesse, and their bud shall rise vp like dust, because they haue cast off the Law of the Lord of Hostes, and contemned the word of the holy one of Israel. On the other side, let vs acknowledge it to be our duty, to render humble and hearty thankes to GOD for his goodnesse toward vs, in deliuering vs from the dangers that did hang ouer vs, in frustrating the policies of the vngodly, in continuing among vs the Gospell of peace, in maintaining concord and vnity among vs, & all these, by placing our dread Soueraigne ouer vs, and thereby remouing a thousand calamities that threatned shipwracke and finall desolation. Let vs not now grow secure, but oftentimes remember the benefits that wee haue receiued. It is noted, that when Salomon was set vpon the seat of Dauid his father,1 Kin. 1, 48. the people came vp after him, yea they piped with pipes, and reioyced with great ioy, so that the earth rang with the sound of them. So when Hiram King of Tyrus heard the words of Salomon, he reioyced greatly, and saide,1 Kin. 5, 7. Blessed be the Lord this day, which hath giuen vnto Dauid a wise sonne ouer this mighty people. Likewise, when the Queene of Sheba saw the glory of Salomon, and knew it to bee a chiefe signe of Gods fauour to haue godly and wise Rulers sit in the Throne of iustice and iudgement, she brake foorth not onely into an admiration of his wisedome, and his seruants happinesse, but also into an open thanksgiuing, Blessed be the Lord thy God which loueth thee, to set thee on the Throne of Israel, 1 Kin. 10, 9. because the Lord loued Israel for euer, and made thee King, to doe equity and righteousnesse. These are good examples for vs to follow, and teach vs what we [Page 71] ought to doe, when God blesseth vs with an vpright Dauid, with a wise Salomon, with a zealous Hezekiah, with a religious Iosiah, with a reforming Iehosaphat: it is our duty to returne praise and glory to God, and withall to pray heartily for the prosperous and happy continuance of such among vs, that they may liue long vpon earth, to promote his glory, to aduance the Gospell, & to establish peace, plenty, and prosperity among their people.
10. On the South-side shall bee the standard of the hoast of Reuben, according to their armies, and the Captaine ouer the sonnes of Reuben shall be Elizur the sonne of Shedeur.
11. And his hoast and the number thereof were sixe and forty thousand, and fiue hundreth.
12. And by him shall the Tribe of Simeon pitch, and the Captaine ouer the sonnes of Simeon shall be Shelumiel the sonne of Zuri shaddai.
13. And his hoast and the number of them, were nine and fifty thousand and three hundreth.
14. And the Tribe of Gad, and the Captain ouer the sonnes of Gad, shall be Eliasaph the son of Deuel.
15. And his hoast and the number of them, were sixe and forty thousand, sixe hundreth and fifty.
16. All the number of the Campe of Reuben, were an hundreth and one and fifty thousand, and foure hundred and fifty, according to their armies, and they shall set foorth in the second place.
In these words wee haue a description of the second standard, as appeareth in the shutting vp of this diuision, where it is said, They shall set foorth in the second place. In this standard, the principall is Reuben, his assistants ioyned with him are Simeon and Gad. In which combination wee see, the particular number of each of them declared, their Captaines are specified, and then the totall summe is reckoned vp. We shewed before, that Reuben was the eldest sonne of Iacob, to whom as to the first borne, the birth-right did of right belong: yet we see in the former words, that Iudah was set before him: thus doth God shew himselfe a iust Iudge in punishing sin, and declareth how odious and abhominable it is in his sight. But see how God dealeth in mercy with him, that is, with his posterity. He deserued vtterly to bee raced out of the number of Gods people, and to be forgotten for euer by reason of his horrible incest: and no doubt the rest of the Tribes were ready to hate him, to reproch him, and preferre themselues before him. But behold the goodnesse of God, that though he will punish sinne, yet he doth it in mercy, not with seuerity: gently, not rigorously: for correction, not seeking the ruine and destruction of those that belong Doctrine 3 vnto him. From this example of Gods dealing toward Reuben, Gods iudgements are alwayes tempered and seasoned with mercy toward those that are his. wee learne, that Gods iudgements are tempered and mingled with great mercy and mildnesse toward those that are his. Reuben committed horrible incest, and thereby deserued not onely to bee thrust into the lowest place, but to be cast out of the account of Iacobs posterity and to be honoured neither of God nor man, neither aliue not dead: yet though Iudah haue the first place, Reuben hath the second; so then albeit hee was punished iustly, he was punished gently. Thus God dealeth euermore, he correcteth both moderately and mercifully: and as the Physitian allayeth the bitternesse of the potion with some sweetnesse, so God asswageth the greatnesse of his punishment with some mildnesse and fauour that hee mingleth with it. This doth the Prophet declare, Psal. 89, 30, 31, 32, 33, 34. If his children forsake my Law, and walke not in my iudgements: If they breake my statutes, and keepe not my Commandements: then will I visite their transgression with the rod, and their iniquity with strokes; yet my louing kindnesse will I not take from h [...]m, neither will I falsifie my truth, &c. God will chastise his for their sinnes, but in the middest of his punishments he remembreth his mercy toward his, and will not vtterly forsake them, though he afflict them for a time. So the Prophet Esay testifieth the like, chap. 54, 7, 8. For a little while haue I forsaken thee, but with great compassion will I gather thee: for a moment in mine anger I hid my face from thee for a little season, but with euerlasting mercy haue I had compassion on thee, saith the Lord thy Redeemer. He correcteth his owne people, because they are sinfull: he correcteth them gently, because he is mercifull. This will yet better appeare vnto vs▪ if we take a view of the examples of Gods dealing toward his seruants in their afflictions. When Miriam rose vp against Moses, she was striken with leprosie,Numb. 12, 10, 14. and shut out of the hoast seauen daies, and afterward was receiued againe. When Dauid had sinned in numbring the people,2 Sam. 24, 13, 16. the Lorde threatned three dayes pestilence in the Land, & the Angell stretched out his hand vpon Ierusalem to destroy it: notwithstanding when Dauid repented of his sinne, the Lord also repented of the euill, and saide to the Angell that destroyed the people, It is sufficient, hold now thine hand. When Zachariah the Priest would not beleeue the message that was sent him from God, and deliuered by the Angell, that hee should haue a sonne in his olde age, (then which, what greater dishonour could be done to God? what greater disgrace to his messenger?) It was saide vnto him, Behold, thou shalt be dumbe, and not be able to speake,Luke 1, 20. vntill the day that these things be done. If Miriam had beene striken with leaprosie as many yeares as she was daies, or Dauid with the pestilence, or Zachary with dumbnesse, they could not haue complained against God, but must haue acknowledged their sinnes had deserued more: so that such is the dealing of our GOD toward his children, that he euermore [Page 70] [...] [Page 71] [...] [Page 72] mitigateth the bitternesse of the cup of his wrath with the greatnesse of his mercy, so that his iustice and goodnesse goe together.
This will farther appeare vnto vs, by setting Reason 1 before vs sundry reasons, which will put this doctrine out of all doubt. For first of all, he punisheth his people as it were vnwillingly, as enforced and compelled vnto it by our disobedience. Hee had rather spare vs, and not correct vs, if it were for our good: but he seeth it to be for our benefit, and to further our saluation, who before we be afflicted, doe goe astray and wander out of the right way. This is the reason vrged by the Prophet Ieremy, Lam. 3, 32, 33:Lam. 3, 32, 33. Though he send affliction, yet will he not forsake for euer, but haue compassion according to the multitude of his mercies: for he doth not punish willingly, nor afflict the Children of God. If then he take no delight nor pleasure in it, but doth it of necessity for our profite and amendment, it followeth that he dealeth gently, and not cruelly: mildely, and not rigorously with vs.
Secondly, he is as a louing Father that spareth Reason 2 his sonne that serueth him. Hee dealeth not as a tyrant or a tormenter that setteth vpon the Racke, and sheweth exquisite punishments vpon such as offend: but he correcteth his Church, as a father doth his childrē which come out of his bowels, and therefore it must be done with great compassion. This reason is often rendred to enforce this point of doctrine, as Deut. 8, 5. Know therefore in thine heart, that as a man nourtereth his sonne, so the Lord thy God nourtereth thee: declaring thereby, that his afflictions are signes of his fatherly loue toward vs. Likewise 2 Sam. 7, 14. I will be his father, and he shall bee my sonne: if he sinne, I will chasten him with the rod of men, and with the plague of the Children of men, but my mercy shall not depart away from him, as I tooke it from Saul, whom I haue put away before thee. So then, he dealeth not extremely with his people, but spareth them,Malac. 3, 17. as a man spareth his owne sonne that serueth him.
Reason 3 Thirdly, as his nature is to shew mercy, so knoweth he the matter whereof we are made, and he considereth that we are but dust. If he should deale with vs according to our deserts and pay vs home as wee haue prouoked him by sinning against him, he should bring man to nothing, and consume him for euer. Wherfore the Lord saith, I will not contend for euer, neyther will I bee alwaies wroth, Esay 57, 16. for the spirite should faile before me, & I haue made the breath. Wee are as a winde that soone passeth, as a breath that is easily stopped, and as the dust that is quickly blowne away. The Prophet calleth this to our remembrance, which wee ought to learne without the worde by daily experience, Psal. 103, 13, 14, 15, and 78, 38, 39 and 30, 5. As a father hath compassion on his children, so hath the Lord compassion on them that feare him, for hee knoweth whereof wee bee made, he remembreth that we are but dust: the daies of man are as grasse, as a flower of the field, so flourisheth he. And in another place, He being mercifull, forgaue their iniquity and destroyed them not, but ofttimes called backe his anger, and did not stirre vp all his anger: for he remembred that they were flesh, yea, a winde that passeth and commeth not againe. If then we consider that God punisheth vnwillingly, that he sheweth mercy, and remembreth our frailty, wee must needs conclude with the same Prophet, that he endureth but a while in his anger, but in his fauour is life: weeping may abide at euening, but ioy cometh in the morning.
Let vs now obserue the vses that may bee gathered from this doctrine. First, marke the Vse. 1 difference betweene God and man, whose waies are not as our waies, nor his works like vnto our workes. It is not with God as it is with man.Esay 27, 4. Albeit he bee daily prouoked and offended, yet he is not easily moued; and vpon our submission and repentance, he is quicklie appeased, and his wrath by and by is turned backe.Psal. 103, 8, 9, 10, 11. The Lord is full of compassion and mercy, slowe to anger, and of great kindnesse, hee will not alwaies chide, neither keepe his anger for euer: he hath not dealt with vs after our sinnes, nor rewarded vs according to our iniquities: for as high as the Heauen is aboue the earth, so great is his mercy toward them that feare him. But when man is once moued, hee sildome keepeth any meane or moderation, & he can hardly or neuer will be appeased againe, albeit hee that hath offended and prouoked him, doe submit himselfe vnto him, and craue pardon for his offence. Hence it is, that God is constrained to restraine the outrage and cruelty of man in his Law, that as a violent streame breakes out, & can be kept within no bounds of reason; where he giueth in charge, that if the wicked be worthy to be beaten, Deut. 25, 2, 3 the Iudge shall cause him to lye downe and to bee beaten before his face, according to his trespasse, vnto a certaine number, forty stripes shall because him to haue, and not past, lest if he should exceede, and beate him aboue that with many stripes, thy brother should appeare despised in thy sight. This law declareth, that so soon as we are iniuried, a fire is kindled within vs, we conceiue rancor and choler, we fret and fume with indignation, and cannot be reconciled; wee are filled with our passions, wee lay on loade and know no moderation. If the Lord shoulde deale with vs as we measure to our brethren, we were not able to beare it and abide it. If he should be so fierce and full of rage against vs, we should vtterly be destroyed and consumed: but there is alwaies mercy with him, that he may be feared.
Secondly, this serueth greatly to comfort Vse 2 all the faithfull seruants of God, to consider the moderation of his chasticements, and the gentlenesse of his hand in all his corrections. [Page 73] We see by daily experience how hee forbeareth vs, and powreth not out all his wrath vpon vs. If it were not so, it would oftentimes goe hard with vs. Albeit his hand be sharpe vpon vs, yet wee must needs confesse, our sins haue iustly deserued greater plagues, longer plagues, sharper plagues. And when his iudgments are ceassed and withdrawne, our sinnes are found to be as great and sometimes greater then before, so that wee deserue other plagues and punishments to come in place, & immediately to follow the former. Our deliuerance therfore is for his mercies sake. Herevpon the Prophet saith,Psal. 30, 5. He endureth but a while in his anger, but in his fauour is life, weeping may abide in the euening, but ioy cometh in the morning. In like manner, sorrow may happen in the morning, but ioy and comfort shall abide within the euening, that we may acknowledge the greatnesse of his mercie, and the shortnesse of his wrath. Wee heard how sorrowfull a message, and what heauy tydings Dauid had brought vnto him so soone as he was vp; but this sorrow was soone turned into ioy, and this heauinesse into gladnesse, when the Angell of vengeance is commanded to stay his hand, and to put vp the sword of iustice into his sheath. To this purpose the Apostle teacheth the Hebrewes, chap. 12.Heb. 12, 9, 10, 12. Wee haue had the fathers of our bodies which corrected vs, and we gaue them reuerence, should we not much rather be in subiection vnto the Father of spirits, that wee might liue? For they verily for a few daies chastened vs after their owne pleasure, but he chasteneth vs for our profite, that we might bee partakers of his holinesse.
Wee must euermore remember, that it is his mercy that moueth him to stay his hand and to call in his iudgements, and to make our plagues to ceasse. Wee cannot stand to pleade with GOD, we must not iustifie our selues, we ought not to hold our selues innocent; but rather perswade our selues that God hath a iust quarrell and controuersie against vs. Hath he visited our brethren that dwell neere vs, as good and peraduenture better then our selues, and yet hath not touched vs? Hath he freed vs, when others haue felt the stroke of his rodde? Haue wee stood vpright, when others haue fallen downe? When his arrowes flye abroad, and sticke in the flesh, and enter into the bones, hath hee passed ouer vs, and hidde vs vnder the shaddow of his wing, as in a place of safety? Oh consider this, and let vs not forget the fauour of God toward vs: O let vs remember his louing kindnesse, and engraue it in our hearts to worke in vs the fruites of obedience. Let vs enter into our owne selues, and examine our consciences aright, and reason with our selues after this manner: How commeth it to passe, that we haue sinned, and yet are spared? that we haue beene in danger, and yet are deliuered, and are not destroyed? seeing so many of our neighbours die round about vs daily, how is it that we are spared? Haue not our sinnes deserued to be swept away? or can we say, we are not guilty? If we search our hearts and wayes throughly, and deale truely with God and our selues, we must confesse that there is nothing in our selues but matter to kindle his wrath, and to cut vs off, and to punish vs with greater plagues then he hath hitherto inflicted vpon vs. It is his mercy that we liue, and haue a longer time of repentance giuen vnto vs: hee might haue cut vs off as rotten branches, fit for no other vse then to be cast into the fire. We must be thankfull vnto him for this goodnesse, and not abuse his patience and long suffering, lest we kindle his wrath againe, and he reserue vs for a greater plague, and so we bring a more heauy condemnation vpon our selues. Blessed are we if wee can make this holy and sanctified vse of affliction, the which, albeit for the present time it seeme greeuous, and not ioyous:Heb. 12, 11. yet afterward it bringeth the quiet fruite of righteousnesse vnto them which are thereby exercised.
Thus we see how this doctrine is the cause of much comfort and consolation, if wee behaue our selues as we ought to do vnder the Crosse.
Wee haue not to doe with an hard and cruell father that will not regard vs: nor with a weake and impotent father that cannot releeue vs: for our God is in heauen, he is able to do whatsoeuer he will. Little children do oftentimes receiue great hurt beeing farre from their fathers sight, and left vnto themselues: it is not so with vs; wee are alwayes in the presence of GOD our Father, he is our eye, to see for vs, our eare to heare for vs, our hand stretched out to helpe vs, and deliuer vs. For how should not hee that made the eie see? and that made the eare, heare?Psal. 94, 9. It is saide when Israel was in Egypt, and there oppressed with cruell bondage, that GOD looked vpon the children of Israel, Exod. 2, 25. and God had respect vnto them: so that hee did not looke vpon their miseries as an idle beholder of them, or as one that tooke pleasure to see their calamities, but as one that was mooued with compassion toward them, and pittied their poore estate and condition; for as he saw their troubles, and knew their sorrowes,Exod. 3, 7. so hee came downe to deliuer them out of the hand of the Egyptians. Hec it is that giueth diligent care to all our grones and sighes, he knoweth in what case wee stand, and what paines we feele, hee taketh so great care and keepe of vs, that he suffereth not any of our teares to fall to the ground, but putteth them into his bottle, and layeth them vp in his register.
Thus doeth GOD remember vs in trouble, heareth and helpeth vs at all times, hath a continuall care of vs, that wee shoulde not be discouraged, nor drinke a full cuppe [Page 74] and draughte of affliction, to bee left without comfort vnder the waues thereof, that might drowne our soules. This is the staffe of comfort, which Christ giueth vnto his Disciples, and all that beleeued in his Name, euen to so many as should see the ruine and horrible destructiō that should come vppon the City and the Temple, Math. 24, verse 22.Math. 24, 22 Then shall be great tribulation, such as was not from the beginning of the world to this time, nor yet shall be hereafter: and except those daies should be shortened, there should no flesh be saued: but for the elects sake, those daies shall be shortned. In these words the faithfull are comforted by consideration of the mercy of God in the mitigation of those iudgements which hee would bring vpon Ierusalem. True it is, some do vnderstand them of the second comming of Christ with power and great glory, according to a rotten Prophesie of one of the Rabbines, setting downe the standing and continuing of the world, namely, Two thousand yeares before the Law: A worme-eaten and moth-eaten prophesie of one Elias. two thousand vnder the Law: and two thousand vnder Christ, but for the Elects sake, those daies should be shortned. The examination of this counterfeit and worm-eaten Prophesie, belongeth not to this place, nor time: the two first parts being vntrue, & the third both vntrue, vncertaine, and vnsetled, hauing no sure ground or foundation to stand vpon. For touching the true meaning of the place, it is not to be vnderstood of the day of iudgement, but of the destruction of Ierusalem. For when Christ speaking by the Spirit of Prophesie, foretolde of the taking and ruinating of the Temple, so that one stone shold not be left vp on a stone that should not bee cast down, the Disciples (vpon occasion hereof) asked the question, when these things should be, and what should be the signes of his comming to iudgement? To these two questions he answereth distinctly, not confusedly: and first of all to the first, wherein he giueth them sundry signes going before ye sackking of the City of Ierusalem: as for example,Math. 24, 15. Luc. 21.20, and 19, 43. Math. 24.19, 20 when yee shall see the abhomination of desolation, that is, the Romane army (as Luke expounds it) sit in the holy place, know that the end is neere: then being touched with a commiseration of their sorrowes, he saith, Wo to them that are with childe, and giue sucke in these daies; pray that your flight bee not in the winter, &c. Such were no fit persons to flye, such is no fit time to flye from their cruell and bloody enemies, nor to escape the rage of barbarous and mercilesse souldiers. Then shal be such trouble and tribulation, as no tongue can expresse, no pen can write, no language hath words to vtter. The sword deuoured without, and both sword and famine raged & consumed within,Ioseph▪ de bello Iudai. li. 7. c. 8. so that they were constrained to eate their owne children. during the straightnesse of the siege. These be the dayes of vengeance; to fulfill all things that are written. Immediately vpon the mention of these woes and tribulations, follow these words, Except those dayes should bee shortned, Luc 21, 22. &c: as if he should say, If God had suffered those sharpe afflictions to continue, and the enemies to rage against them as they desired, and their sinnes deserued, none of that Nation had escaped, al the Iewes had bene rooted out as one man. No flesh, that is, not a man among the Iewes had beene left aliue.Rom. 9, 1, 2, 3 But for the elects sake, that is, because GOD had a remnant among them according to grace, euen his elect and chosen people (which he would not cast away) for their sakes the dayes of their great distresse in the Land,Luc. 21, 23. and of wrath ouer this people, should be ended and finished: which declareth how precious and deare the faithful that feare God are in his sight, that because of their company he would ceasse to scourge & afflict the nation any longer: euen as at the intercession of Abraham, he would haue spared Sodome and Gomorrha, if ten righteous persons had beene found there, Gen. 18. So God shewed mercy to the hoste of Israel, because Iehosaphat was present with them. And therfore when Iehoram the son of Ahab complained for want of water, the Prophet Elisha answered, What haue I to do with thee? Get thee to the Prophets of thy father, 2 Kin. 3, 13, 14 and to the Prophets of thy mother: as the Lord of hosts liueth, in whose sight I stand, if it were not that I regard the presence of Iehosaphat the King of Iudah, I would not haue looked toward thee, nor seene thee.
So then wee see, to returne to the former point, that hee speaketh of ending the troubles of the Iewes, and siege of the City, not of cutting shorter the day of iudgement.
Thus God knowes how to mitigate the sorrowes, and shorten the calamities that threaten the ruine and subuersion of his seruants. And who is it but desireth comfort in time of trouble? If then wee would bee assured that these things belong vnto vs,How we may comfort our selues in trouble. & take comfort in the meditation of them, let vs obserue these points as speciall rules for our edification.
First, it is our duty to acknowledge Gods mercie to be great, who might lay a greater loade and an heauier burthen vpon vs. When the Angel stretched out his hand to destroy Ierusalem, the Lord staied his hand, & caused the plague to ceasse, so that when thousands fell downe on the right side, and ten thousands on the left side, they were spared and not touched.
Whence did this difference arise? And how came it to passe yt the City was passed ouer, & the rest of the Land punished? Was it because these were worse liuers or greater sinners? or was it because there were better people in Ierusalem then in other corners of the country? Was it because of the goodly buildings in the City, or because of the multitude of rich and [Page 75] wealthy Citizens, or because of the sumptuous stones of the Temple, or because of the sacrifices and seruice of God solemnized in the Temple, or because the seate of the King and the Thrones set for iustice were there? If we thinke it was for all these, or for any of these, or for any such like outward respect, we are deceiued. Indeed the Temple was an occasion of vaine confidence to carnall men, who cryed out, The Temple of the Lord, the Temple of the Lord, [...]er. 7.4. this is the Temple of the Lord; whereas they remained impenitent and vnreformed: but as yet it was not builded, for Salomon built him an house. As for the City and the Citizens,Acts 7.47. we must looke for no great good there; there was want of true piety, store of pride, cruelty and oppression, which had enclosed, nay infected the walles with the cō tagion thereof. In what state it stood, Dauid declareth, who calleth to God for helpe, and saith, There is not a godly man left, the faithfull are failed from among the children of men, Psal. 12, 1, 2. so yt euery one dealt deceitfully with his neighbour, and spake flattringly with double harts. To this purpose speaketh Ieremy, chap. 5, 1. Runne too and fro by the streetes of Ierusalem, and behold now, and know, and enquire in the open places thereof, if yee can finde a man, or if there be any that executeth iudgement, and seeketh the truth, and I will spare it. Thus doth the Prophet Ezekiel Ezek. 22, 7, [...], 9, 12. complaine, & painteth out as in a Table the wickednesse of Ierusalem, chap. 22. There did abound shedding of blood, contempt of superiours, oppression of strangers, wronging of the fatherlesse, iniurying of the widdowes, prophaning of the Sabboths, carrying about of tales, cō mitting of idolatry, taking of bribes, peruerting of iudgement, biting by vsury, defrauding of their neighbours by extortion, and forgetting of the Lord. This was the estate of Ierusalem, and therefore the cause why the pestilence did not walke through the middest of the City, and the Angell is commanded to stay his hand frō destroying that place which was such a sinke of all filthy sinnes, was the Lords mercy onely, who was willing to spare it, & to giue them longer time of repentance. This must we confesse, when wee are spared, or we are most vnthankfull vnto God. For we haue experience of his goodnesse toward vs.
Secondly, we must in time of our affliction pray vnto him, and call vpon his name, and come with boldnesse to the throne of grace, that we may put him in minde of his mercies. Thus doth the Prophet behaue himselfe whē he heareth of the hauocke and waste that should be made among the people of GOD, he prayeth heartily for the faithfull, saying, O Lord, I haue heard thy voice, and was not afraide:Hab. 3, 2. O Lord reuiue thy worke in the middest of the people, in the middest of the yeares make it knowne, in wrath remember mercy. What greater motiue can there bee to make vs repaire to God, then to consider how mildly and gently hee dealeth with his people, when he doth afflict them? This was it that moued Dauid to make choise of the pestilence hauing the choise of two other iudgements propounded and laide before him, because he was most gracious and full of compassion: Let me now fall into the hand of the Lord,1 Chr. 21, 13▪ for his mercies are exceeding great, and let me not fall into the hand of man. Hee had experience both of Gods mercy and of mans cruelty. We neuer profit aright by our afflictions, vnlesse they driue vs neerer to God, and cause vs to call vpon his name. It is the Commandement of God, that we should call vpon him in the day of trouble.
Thirdly, if we would haue comfort in the feeling of Gods hand, we must thereby bee drawne vnto repentance, acknowledge our sinnes to deserue farre greater iudgements then yet we suffer, and consequently, turne vnto him with all our hearts. If we remaine stubborne and rebellious vnder the Crosse, GOD will not leaue vs so, but double his strength and strokes vpon vs, vntill we be eyther reclaimed or conuinced in our owne consciences, and made without excuse. The Lord commanded his Prophet to go and cry these words, Thou disobedient Israel, returne,Ierem. 3, 12. saith the Lord, and I will not let my wrath fall vpon you, for I am mercifull, and wil not alwaies keepe mine anger. The end that God aimeth at in afflicting his people, is to bring them vnto him, and to make them seeke him early: and vntill affliction worke in vs repentance & newnesse of life, we haue no right vse nor true fruite of it.
Fourthly, it is required of vs to praise the name of God for his mercy and goodnesse in sparing of vs, and not pouring out the full viols of his wrath and indignation vpon vs, and not coming out with all his fury and forces against vs. The practise of this praise we see in Dauid, after the plague was ceassed;2 Sam. 24, 25 hee built an Altar vnto the Lord, and offered burnt offerings and peace offerings, and the Lord was appeased toward the Land, and the plague ceassed from Israel. Hee did not onely call vpon God, but offered the sacrifice of thanksgiuing vnto him. Except we follow his example, and practise this duty, we rob God of his honour, and prouoke him to take away his blessings from vs. When we are in affliction, we are eloquent enough, and haue tongues to vtter many prayers to haue the plague vpon vs remoued from vs: but when we are helped and the iudgement is taken away, we forget both Gods mercy and our owne dutie, we consider not from whence our deliuerance commeth, nor what it challengeth at our hands.
Fiftly, we must remember, that we thinke not our selues hardly dealt withall, but take heed to our selues that we be farre from murmuring and complaining against God. The [Page 76] Lord complaineth by his Prophet, against such hypocrites,Iere. 3, 4, 5. Ieremy 3: Diddest thou not still cry vnto me, Thou art my Father, and the guide of my youth? will hee keepe his anger for euer, will he reserue it to the end? Thus they flattered with their lippes, when malice was in their hearts; they spake faire to God, and pretended a great desire they had that they would faine please him, while his hand is vpon them, and while he striketh them with his rodde. But what answere doth GOD giue and they receiue? It followeth in the next words, Thus hast thou spoken, but thou doest euill euen more and more. And as it was with this people, so is our case, when God at any time taketh vs in hand, we speake him faire, we humble our selues before him, and stoope downe to take correction; but eyther wee thinke the time too long while his rod is vpon vs, and so wil prescribe him the time when to take it away; or else we fret & fume against him as doing vs wrong, and wee sustained iniury at his hands. But if we were acquainted eyther with our iniquity, or with his mercy, we would be otherwise minded, and would confesse that all kindes of punishments are due to vs, and indeed too little for vs: yea, we would easily perceiue that GOD is more sorrowfull for the correction which he is constrained to lay vpon vs, then wee are greeued for the sinnes which wee haue committed against him. If these things be found in vs, if we acknowledge Gods mercy toward vs in our troubles, if we call vpon him earnestly, if we turne vnto him vnfainedly, if we praise his name cheerefully, and do not think our selues hardly dealt withall, we shall not want comfort in our sufferings, but be able to comfort both our selues and others.
Lastly, it is our duty to bee patient vnder Vse. 3 the crosse, not to discourage our selues in our troubles, whatsoeuer or how great soeuer they be, nor to murmure and repine at them: seeing our doctrine teacheth vs, that he neuer powreth vpon vs all his wrath, nor giueth vs a full cup to drinke vp, euen the dregs thereof; but tempereth & seasoneth it in such sort, that together with the affliction we may taste of his compassion. Now to the end we may not despise the chastening of the Lord, neyther faint when we are rebuked of him, but may possesse our soules with patience and endure constant vnto the ende, we are to consider three things. First of all, we must remoue all lets and impediments that may hinder vs in the course of patience. Secondly, we must learne and marke the motiues that may moue vs to the embracing of this Christian and heauenly vertue. Thirdly, we must examine & prooue our selues, whether this grace of GOD be in vs or not, seeing vpon it as vpon a pillar resteth the life of our christian profession, as we shall shew afterward. Touching the first, it standeth vs vpon to cut off and to cast away from vs all such things as may any way hinder our patience. The Apostle writing to the Hebrewes, and commending the constancy and patience of the Saintes, draweth this exhortation: Wherefore, Heb. 12, 1. let vs also, seeing that wee are compassed with so great a Cloud of witnesses, cast away euery thing that presseth downe, and the sinne that hangeth so fast on, let vs runne with patience the race that is set before vs: whereby he declareth, that the meanes to hold on our course with patience, is to remoue the lettes and impediments that stand in our way.
The first hinderance is selfe-loue,The hinderances of patience. the very bane and poyson of all good and holy duties. Wee loue our selues and our skinne so well, that we shrinke backe our shoulders, and pull in our heads when any perill beginneth to hang ouer vs, as if some storme and tempest were imminent and ready to fall vpon vs. So long as this thorne sticketh in the flesh, wee cannot loue the Lord, nor yeeld obedience vnto him in bearing the crosse. Hence it is that our Sauiour Christ saith, Math. 16. verse 24. If any man will follow me, let him forsake himselfe, and take vp his crosse and follow me. It is to our nature and the naturall man hard to suffer, who desireth to sleepe in an whole skinne.
The second hinderance is desire of reuenge. For these two, patience and reuenge, are as contrary one to the other, as peace and warre, as fire and water, as light and darkenesse. If Ioseph had looked to the iniurious dealings of his brethren toward him, and to their wicked purposes intended against him, he would neuer haue saide vnto them,Gen. 45, 5, 8. Bee not sad, neyther greeued with your selues, that yee solde me hither: you sent me not hither, but God, who hath made me a father vnto Pharaoh, and Lord of all his house, and Ruler throughout all the Land of Egypt. If Iob had rested and contented himselfe in the attempts and robberies of the Sabeans and Caldeans, hee would neuer haue broken out into these wordes, The LORD hath giuen, Iob 1, 15, 17, 21 and the LORD hath taken away. It belongeth not vnto vs to take or to seeke reuenge: but to commit our selues and our causes to the God of vengeance.
The third lette is infidelity, when we haue in vs an vnfaithfull heart, and cast off all confidence in God, who maintaineth the lot of all those that trust in him, and depend vppon him. What was the cause that the Iewes, suffering want in the wildernesse, sometimes of bread, and sometimes of water, murmured against God and his seruant Moses? And albeit they had most manifest experience both of the power and mercy of GOD, in helping them in all times of neede, yet they brake out into impatiency, Exod. chap. 16, verse 3. Oh, that wee had dyed by the hand of the Lord in the Land of Egypt, Exod. 26, 3. when we sate by the flesh-pots, when wee did eate bread our bellies full.
The cause of this was an vnbeleeuing heart to depart away from the liuing God. If therefore wee beleeue not in him, [...]m. 20, 12. [...]al. 78, 22. to sanctifie his Name, and to trust in his helpe, if we doe not commit all our waies vnto him, who hath promised that he will neuer forget vs nor forsake vs, it is vnpossible that euer wee should possesse our soules with patience.
The last impediment is want of premeditation and consideration how we may continue and go through stitch, without starting backe from our profession. This is the cause that maketh men impatient and to giue ouer when we are tryed, because wee neuer weigh the danger before we are tryed. We must cast our accounts, what it hath cost others, & what it may cost our selues; It is worthy counsell giuen vnto vs by our Sauiour Christ, Luc. 14, 28, 29, 30. Which of you, minding to build a Tower, sitteth not downe before, and counteth the cost, whether he haue sufficient to performe it? lest that after he hath laide the foundation, and is not able to performe it, all that behold it begin to mocke him, saying, This man began to build, and was not able to make an end. It is a dangerous case to be found vnprepared and vnprouided for the assault. It hath wrought a relapse and apostacy in many, so that they haue denied the faith, and made shipwracke of religion. Hitherto of the hinderances of patience: now let vs consider the motiues that may perswade vs to seeke after it, and to lay hand and hold vpon it.
Motiues to moue vs to patience▪First of all, we must know, that as all affliction is of God, so he will be with vs, & haue care ouer vs vnder the Crosse. Why then should we bee dismaied, or discourage our selues in any troubles whatsoeuer, seeing we are still in Gods sight, and haue him ready to heare vs? otherwise it could not but go hard with vs. It had gone hard with Moses being cast into the Riuer among the reedes, except God had looked downe from heauen vpon him, and directed Pharaohs daughter to take him vp. The like wee might say of Ioseph, when he was in irons, and his feet held in the stockes:Psal. 105.18. 1 Sam. 24, 2, 3. Iere. 38, 6. Ionas 1, 17. Dan. 3, 21, & 6, 16. of Dauid, when he wandered in the wildernesse on the Mountaines and in Caues of the earth: of Ieremy, when hee was cast in prison: of Ionah in the whales belly: of Daniel in the den of Lyons; and of his fellowes in the fiery furnace: all these had experience of Gods assistance, who was not farre from them in the day of trouble. So it shall be with euery one of vs: his countenance doth euermore behold the iust in all their sufferings & calamities, as the Psalmist saith, The eyes of the Lord are vpon the righteous, & his eares are open vnto their cry.Psal. 34, 15. And indeed we should be most wretched and miserable in all our afflictions, in warre, famine, and pestilence, and whatsoeuer chastisements befall vs, except God had an eye to see vs, an eare to heare vs, an heart to pitty vs, and an hand to saue and succour vs.
Secondly, we must consider what we haue deserued, and how we may iustly be punished, not only in that manner, but in a greater measure. This was the confession of the penitent theefe hanging vpon the Crosse, and speaking thus vnto his fellow, Luc. 23.Luc. 23, 41, 42 We are indeed righteously heere: for we receiue things worthy of that we haue done: but this man hath done nothing amisse. We shew our selues to haue a sensible feeling of our sorrowes, but are many times without feeling of our sinnes. If GOD should lay more vpon vs, he were not vniust, inasmuch as we haue iustly broght it vpon our selues. We see this in the Prophet Dauid, acknowledging the same, Psal. 119, 75. I know, O Lord, that thy iudgements are right, and that thou hast afflicted me iustly. We must confesse that nothing belongeth to vs but shame and confusion of faces.
Thirdly, this meditation must enter into our soules, and neuer depart from vs, that God will turne all our sorrowes & sufferings vnto the best: so that neither tribulation, nor anguish, nor persecution, nor famine, nor nakednesse, nor perill, nor sword shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. This is it which the Apostle teacheth, Rom. 8, 28. We know that all things worke together for the best vnto them that loue God, euen to them that are called of his purpose. This promise is assured vnto vs, that he will sanctifie vnto our singular good, not onely his blessings, but his very chastisements and afflictions, so that they shall bring vs neerer to God, as the Prophet Dauid confessed, he had receiued good by thē, Psal. 119. Before I was afflicted I went astray, but now I keepe thy word.
Fourthly, we are made to suffer heere, that we might not suffer elsewhere. For wee are chastened in this life, lest we should bee condemned in the life to come. If therefore wee be without correction, whereof all the sonnes of God are partakers, then are we bastards & not sonnes, as the Apostle speaketh to the Hebrewes. Let vs call to our remembrance, what Abraham answereth to the rich man, Luke 16 25. Son, remember that thou in thy life time receiuedst thy pleasures, and likewise Lazarus paines: now therefore is he comforted, & thou art tormented. The rich man enioyed the desires and delights of his owne heart in this life, therefore he was tormented in hell in the life to come. Let vs patiently abide that which God layeth vpon vs, wishing rather to suffer heere such troubles as are temporall, then the torments of hell after this life, which are eternall.
Fiftly, it is the will of God that we should suffer, to which wee must readily obey, and humbly submit our selues, as the Apostle sheweth, Phil. 1, 29. Vnto you it is giuen for Christ, that not onely yee should beleeue in him, but also suffer for his sake. The heathen were wont to vse this as a reason to beare the [Page 78] cros, because there is no remedy or redresse, & that it cannot be otherwise. Seeing then, they could not choose but suffer, they taught that it is better to make a vertue of necessity, then brutishly or childishly to despaire vnder it; and seeing it must needs be so, they must bee contented, resoluing, as Christ saith, Acts 9, 5. It is hard to kicke against prickes. But wee haue a better and stronger motiue to mooue vs to suffer, then the forcible weapon of necessity, euen the vnchangeable purpose of God, whose gracious will it is, that through manifold tribulations wee should enter into the kingdome of heauen.
Lastly, wee must haue an eye cast vpward to the rich recompence of reward that shall be giuen vnto vs. For the greater our tryals are, the greater shall our reward be. It is said by the Apostle, that Moses chose rather to suffer aduersity with the people of God, then to enioy the pleasures of sinne for a season, because he had respect to the recompence of the reward.Hebrewes 11, The afflictions of this present life are all temporall and transitory, they haue an end in a short space: but the glory prepared and reserued for the Saints in the next life,2 Cor. 4, 17. shall know no end; for our light affliction which is but for a moment, causeth vnto vs a farre more excellent and an eternall weight of glory: while wee looke not on the things which are seene, but on the things which are not seene: for the things which are seene are temporall, but the things which are not seene are eternall. Our afflictions shall not continue long vpon vs, they shall speedily haue an end; which ought to deuoure the bitternesse thereof, and swallow vp the tediousnesse that creepeth vpon vs. Thus much of the meanes or motiues to worke patience in vs. Now it remaineth, that we examine our selues, whether it be in vs or not.The signes of patience. For if we be without patience, we shall neuer bee able to hold out our profession vnto the end. It is as salt that must season euery duty. If then this bee not found in vs, we are but as time-seruers, that continue for a season; or as the morning dew which vanisheth at the rising of the Sunne; or as the grasse vpon the house-top, which flourisheth for a while, and afterward withereth away. Let vs therefore consider the signes and tokens whereby we may try our selues, and prooue whether it be in vs or not.
One signe is an heart resolued to abide whatsoeuer is laide vpon vs, whether it bee for sinne or for tryall. For we must vnderstand, that some afflictions are laide vpon vs for our sinnes, and some for our tryall. Examples of both we haue in the Scriptures, to informe vs in these points. Touching sinne, the Prophet saith, Lament. 3, verse 39. Wherefore is the liuing man sorrowfull? Man suffereth for his sinne. When Christ had cured the man that had lyen eight and thirty yeares at the poole of Bethesda, he found him afterward in the Temple, and saide vnto him, Behold, thou art made whole; sinne no more, Iohn 5.14. lest a worse thing come vnto thee. He had suffered a great iudgment, yet the Lord threatneth him with a greater: he had beene diseased many yeares, yet he was to feare a worse euill. Touching triall, we may looke vpon Iob, all whose sufferings were for triall of his faith, obedience, and sincerity. The like speaketh Christ to the Disciples, seeing a man which was blinde from his birth, and asking him, Maister, who did sinne, this man or his parents, that he was borne blinde? For he answered them, Neyther hath this man sinned, nor his parents, Iohn 9, 1, 2, 3. but that the workes of God should be shewed on him. Now then, whether our afflictions be to chastise vs, or to prooue vs, the faithfull man is perswaded and resolued to beare them; If his sinnes be remitted, and the guilt of them remoued, he careth not though the crosse abide and continue still. He that standeth thus affected, hath laide vp a good signe to be knowne for his patience. The pardon of our sin must more reioyce vs, then the feeling of the crosse can dismay vs.
Secondly, when we suffer, and suffer much, yet we must not cease to loue the Lord that striketh vs. Though the punishment be bitter, we must not hate the hand that giueth the stroke, but imbrace it heartily, and loue it still. This affection was in Iob, when he had sustained the losse of his cattell, of his seruants, of his sonnes, and of all his substance, he hated not GOD, nor murmured against him, but acknowledged in the midst of al, Naked came I out of my mothers wombe, Iob 1, 21. and naked shall I returne thither: the Lord hath giuen, and the Lord hath taken away: blessed bee the Name of the LORD. Where wee see hee blesseth God, not onely for his giuing, but for his taking away, not onely for his blessings, but for his chastisements. A notable example for vs to follow, and a certaine signe to make triall of our patience. It is the ordinary manner of wicked men, when they haue receiued guifts, and are filled with good things, to giue God thankes, and to say, God be thanked: but if their riches, honours, peace, and guifts be taken away, all is done, their thankes are ceassed, their mouthes are stopped, and their tongues are tyed. It is a notable saying of the Prophet, Psalme 130, 3, 4. If thou O LORD, straightly markest iniquities, O LORD, who shall stand? but mercy is with thee that thou maiest bee feared.
If our loue of GOD bee prooued, when his iustice is shewed: and our feare, when his mercy is extended toward vs, we may assure our owne hearts wee haue the spirit of patience within vs. It is truely saide, hee loueth the partie well, that can loue him when hee hath done him iniury. True it is, GOD can doe vs no wrong, nor deale vniustly with vs; but if hee lay heauy punnishments vppon vs, and we doe patiently abide them, [Page 79] and loue God still heartily and vnfainedly, it is a great comfort that we are his. For who can loue God, when hee is wounded by his hand, but he that is vndoubtedly in his fauour and friendship? Wherefore, as God chastiseth those that belong to him, because he loueth them: so it is their duety to loue him, because he chastiseth them.
Thirdly, another signe of patience is humility, and humbling our selues vnder his blowes and strokes laid vpon vs. If once we beginne to reason and dispute of the causes for which we suffer, and say, why should the Lord thus deale with vs? or to vaunt of our sufferings in the spirit of vanity, and say, who is like vnto me? or what man hath endured such things? it is plaine and euident, we are farre from true humility, and consequently from true patience. Iob is made a mirror of patience to all posterities, to the ende of the world, which did euidently appeare to be in him by the liuely fruits thereof. And albeit he suffered much more then others, yet in the middes of all his sufferings and losses, he did not sinne,Iob 1.22. and 2.10. nor charge God foolishly: who being mooued to confesse his hypocrisie, and being iudged an extraordinary wicked man, by his extraordinary afflictions, he answered; Thou speakest like a foolish woman: what? shall we receiue good from the hand of God, and not receiue euill? In all this did not Iob sinne with his lips. Thus let vs stoope downe, & bend the knees of our hearts vnto God, acknowledging the chastisement to come from him, and looking for deliuerance to come from him also.
The last property to discerne it, is cheerefulnesse, and ioy in suffering: when we are so farre from murmuring vnder it, that wee reioyce in it. The Apostles of Christ, being accused for preaching Christ, as for an euill worke, & scourged as malefactors by the enemies of the Gospel,Act. 5.41. departed from the councel, reioycing, that they were counted worthy to suffer rebuke for his name. This was a signe and proofe of their patience. For this are the Saints commended, Rom. 8. who albeit they were killed al day long for his sake▪ and counted as sheepe for the slaughter, yet in all these things they were more then conquerers, Rom. 8.37. through him that loued them. They are perswaded, that neither life nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall separate them from the loue of God. The Apostle testifieth touching the Hebrewes, that they suffered with ioy the spoiling of their goods, Heb. 10.34. knowing in themselues, how that they haue in heauen, a better, and an enduring substance. It was a lamentable case, to suffer the losse of all their substance, gathered together with great labour and sweat, or left vnto them by their parents: but to suffer this spoyle and pillage at the hands of their kinsfolkes, and countreymen, and Magistrates (whose help they were to call vpon, and who ought to haue aided and assisted them) this no doubt did double and trebble their sorrow and misery: yet such was their Christian patience, that they receiued those iniuries and indignities with ioy and great comfort. Not that they reioyced at their owne miseries, as men that were without feeling, or humane affections, (for if they had beene without sense, they could not be renowned for their patience;) but albeit they were touched with griefe and heauinesse for their aduersities and afflictions, yet they were mindful of their profession, and of Christs promise, that whosoeuer shall forsake houses, or brethren, or sisters,Matth. 19.29. or father, or mother, or wife, or children, or lands, for his Names sake, he shall receiue an hundreth fold more, and shall inherit euerlasting life. This meditation was it that made them account light of the wrongs they had receiued, this hope of an eternall recompence swallowed vp the sadnesse that arose in their heart, and wrought in them great gladnesse. For, what cause hath hee to mourne and lament, that maketh an exchange of copper for golde? of chaffe for wheat? of drosse, for pure mettall? So great is the price and excellency of heauenly things, aboue earthly, that we must be ready to beare with patience and alacrity, the lacke and losse of them, especially considering we are not so much owners of them as stewards: neither shall it bring pouerty vpon vs, because God will make vs a plentifull amends and recompence: neither shall our enemies thriue with them: or enrich themselues by them: because as theeues and robbers they shall not escape the kingdome of God, but he wil feed them with shame, and clothe them with dishonor, and reward them with confusion in the end.
‘17 Then the Tabernacle of the Congregation shall goe with the hoste of the Leuites, in the middes of the Campe as they haue pitched, so shall they goe forward, euery man in his order according to their standards.’
We haue spoken already of two of the standards, and two other remaine behinde to be spoken off. In this verse, Moses enterlaceth the placing and scituation of the Tabernacle, which was so inuironed with the Leuites, and they flanked and fortified with the whole hoste, that it remained in the middes, to wit, in a place of the greatest safety and security, fittest for accesse in regard of the people, and hardest for accesse in regard of their enemies. For being placed in the middes of all the hoste, the Israelites might more easily approach, hauing a commodious ingresse and egresse, and regresse vnto it: and the enemies (if any should enterprise to trouble them) should not be able by any meanes to disturbe [Page 80] and disquiet them, albeit they deferred it neuer Doctrine 4 so much. So then we see, that the place of the Tabernacle was not set in a corner of the hoste,The Tabernacle was placed in the middes of the hoste. or at the one side, or out of the hoste, but is commanded to be pitched in the midst of the people. Hence it appeareth, that when the Lord was angry with his people, and would no longer reueile himselfe vnto them by his presence among their tents, it is saide, Moses tooke his Tabernacle and pitched it without the hoste, and called it Ohel-moed, that is, the Tabernacle of the Congregation; Exod. 33, ver. 7.Exod. 33.7. Heere the people were to meet together: here the people were to aske counsell of God: and here the Oracle of God would giue answere vnto them. True it is, this is not to bee vnderstood of that holy place, made to bee a worldly, Heb. 9.1. that is, an earthly and temporall Sanctuary, called the Tabernacle, whereby they might haue a visible testimony of the presence of God,Caluin. harmon. in hunc locum. Caietan & O east. in Exod. (albeit some are of that opinion) whether we consider the time, or the comming of Moses from the mount, or the order of the History. In respect of the time, because the making of that great Tabernacle followeth afterward, Exod. 35. In respect of comming from the mountaine, because Moses was newly descended, the idolatry of the people newly reuenged, and no sufficient leisure afforded for so great a worke: lastly in respect of the order of the history, because it must be inuerted and transposed. Neither was it some peculiar Tabernacle which Moses erected specially for the seruice of God (as others suppose and surmise) seeing we reade of no such commandement giuen vnto him,Osiander and Simler in Exod. and it is not to be thought, he would inuent any thing in the seruice of God, for which he had no word or warrant. For if in the building of the great Tabernacle he did frame all things, euen to the rings and pinnes, to the snuffers & snuffe-dishes,Exod. 25.40. and 39.42.43 according to the patterne shewed vnto him in the mountaine: how shall we imagine he would set vp a Tabernacle of his own head without the warrant and direction of God? Now, assuredly we cannot vnderstand it of the great Tabernacle, much lesse of any peculiar tabernacle beside, whose author God is not remembred to be: but of the Tent or Tabernacle of Moses, which seruing first for his priuate vse, is here appointed ye place wher God would manifest himselfe vnto them; so that the remoouing of it out of the hoaste, is made a signe of his anger and displeasure. To this purpose Moses speaketh afterward, when the worke of the Tabernacle was finished, The cloude of the Lord was vpon the Tabernacle by day, Exod. 40.38 and fire was in it by night, in the sight of all the house of Israel, throughout all his iourneyes: where he sheweth what was the place appointed for it, namely, to bee euer in the sight of all the Israelites. Thus doth Moses speake in the second verse of this chapter, Euery man of the children of Israel shall campe by his standard, and vnder the Ensigne of his fathers house, farre off about the Tabernacle of the Congregation shall they pitch. This doth the Prophet Ezekiel testifie, Chap. 37.Ezek. 37.26, 27. I will make a couenant of peace with them, and I will set my Sanctuary among them for euermore, my Tabernacle also shall be with them, &c.
This ordering of the place of the Tabernacle, Reason 1 was not without reason. For first, God doth hereby admonish them, that they should alwayes haue him before their eyes, lest they should forget his worship, or offend him with their sinnes. Heereunto commeth that which the Lord saith, Leuit. 26.Leuit. 26.11.12. I will set my Tabernacle among you, and my soule shall not loathe you: and I will walke among you, and I wil be your God, and ye shall be my people. If the place had beene farther remoued from their sight, they would haue forgotten God and his worship, and more easily haue broken out into sinne against him.
Secondly, he had respect indifferently vnto Reason 2 all the tribes. For if any had pitched their tents farther then others from the Tabernacle, they would haue quarrelled and complained, that they had beene contemned and dispised. Euery one would haue beene ready to giue wrongfull iudgement, and to interprete it as done of set purpose to his disgrace. Now, by this scituation of it, the mouthes of all persons are stopped, and perpetuall silence enioyned vnto them, that they should quietly keep their standings, and rest contented with the ordinance of God.
Thirdly, the Leuites were heereby put in minde of their duty, and therefore are lodged Reason 3 about it, as likewise it was about the Temple,1. Chro. 9.29▪ 27. as afterward we shall see by the example of Salomon. It was their duty to looke to the worship of God, and to instruct the people that should come vnto them:Malac. 2.7. for their lippes must preserue knowledge, and the people should seeke it at their mouthes, seeing they are appointed to be the messengers of the Lord of hostes. Neither need they goe farre to learne this, inasmuch as they could not abide in their places, but they hadde a warning before their eyes, to performe their office.
The vses, of placing the Tabernacle after Vse. 1 this manner, are many. First, it assureth vs of this excellent promise, that God will euer be in the middes of vs, and settle his rest and residence among vs. Heereunto commeth the saying of Moses, Leuit. 26.Leuit. 26.27. I will set my Tabernacle among you, and my soule shall not loathe you: and I will walke among you, and I will be your God, and ye shall be my people. So the Prophet hauing assured them, that his Sanctuary should be setled, and his Tabernacle placed among them, doth adde,Ezek. 37.27. yea, I will be their God, and they shall bee my people. Seeing therefore the scituation of the Tabernacle was such, set vp in the middes of the Tribes, so that three of them pitched before, three of them behinde, and three of each side, [Page 81] in this respect God is saide to dwell in the mids of them, because his Tabernacle which he made his habitation, was in the middes of the hoste. Now we must know how God is said to dwell among vs. For we must make a difference betweene his generall presence, and his speciall presence. His generall presence is in all places: his speciall presence is in his Church His generall presence is of his power: his speciall presence is of his grace and fauour. There is a common manner of Gods being euery where, and in all things, by his essence: there is another speciall way of Gods being present, as that which is loued is present in him that loueth; according to that which Christ hath said, Ioh. 14.23. If any man loue me, [...]b. 14.23. he will keepe my word, and my Father will loue him, and he will come vnto him, and will dwell with him. It was (we see) Gods will to haue the Sanctuary seated in the mids of all the people: not that he was inclosed in that Arke, or in the Tabernacle, whom the heauen of heauens cannot containe: but to giue them a visible token, that they should not doubt at all of him. For such is our weaknesse and infirmity, that we are alway ready to suppose, that he turneth his backe to vs, and thinketh not vpon vs, and is too farre absent from vs, to succour and sustaine vs with his hand. Therefore then it was the pleasure of our God, that the Tabernacle should be among the people, as a certaine warrant of his power and presence, of grace and goodnesse, which he hath promised to all the faithfull. And no man can indeed call himselfe a beleeuer, vnlesse he be throughly perswaded, that God is with him: yea, this is our comfort and bringeth peace vnto our soules, to consider that God is in the middes of vs. True it is, God doth sometimes seeme to be absent from vs, and to hide his countenance from vs, and vtterly to forget vs: yet euen then he is with vs, and within vs, albeit it pleaseth him to try our faith & patience by that meanes. Againe, it is most true, we haue not now the Tabernacle with the instruments therof: yet notwithstanding he standeth not farre from vs, neither casteth vs off from him, but this fauour is bestowed vpon vs in more plentifull measure and in a more ample manner, then it was vpon the ancient people vnder the Law. This appeareth vnto vs many wayes. For first we know, how God is ioyned vnto vs in the person of his owne onely Sonne. For this cause also is Christ called Emmanuel, that is to say, God with vs. [...]atth. 1.23. In him dwelleth the fulnesse of the godhead, so that he is God manifested in the flesh, and we are made members of his body. Though he be now ascended vp into heauen, yet he faileth not to fill all, and we are made bone of his bone, and flesh of his flesh; so that there is no greater coniunction betweene the husband and the wife, then is betweene the Sonne of God and vs. He said to his disciples, I am with you, euen vnto the end of the world, Matth. 28. Whereby he meant to strengthen them in all the dangers and conflicts which they should sustaine.
Secondly, we haue with him the preaching of the Gospel, whereby God is as it were brought downe to reside and remaine among vs. So long as the word which is the scepter of his kingdome is with vs, we shall not need to feare he will goe from vs, neither shall be constrained to make long iourneyes to seeke him out. When once his word is departed, and the Gospel gone, his standard is remoued, and he is quite turned from vs. It is in vaine to dreame to find him, when we cannot find him in his word. Hence it is, that Abijam telleth Ieroboam that made Israel to sinne, that God was gone from them, seeing he had driuen away the Priests of the Lord the sonnes of Aaron: and on the other side he ioyneth together the presence of the Lord and the preaching of his word, saying, Behold this God is with vs as a Captaine, 2. Chron. 13.12. and his Priests with the sounding trumpets to cry an alarme against you. This then is a speciall token of Gods speciall presence, when he sendeth his word as a gracious raine vpon his inheritance, and thereby watereth the dry furrowes of the barraine hearts of his people.
Thirdly, we haue the promise of his presence and the seales thereof in his Sacraments, whereby we are at one with him, and he with vs. Whensoeuer we meditate of our baptisme, the Sonne of God doth witnesse vnto our spirits, that we are cloathed with his righteousnesse, as with a garment:Gal. 3.27. for all such as are baptized into Christ haue put on Christ. Whensoeuer we receiue the Supper of the Lord, hee sheweth vs that he is our food, and that the bread which we eate at our tables, and in our houses, doth not nourish vs better, then we be nourished by his substance at his heauenly table, insomuch that we liue in him, by him, and through him: according to the testimony of Iohn, Ch. 6.Ioh. 6.54.55. Whosoeuer eateth my flesh and drinketh my blood, hath eternall life, and I will raise him vp at the last day: for my flesh is meat indeed, and my blood is drink indeed. Thus we are spiritually one with him, and mystically he is one with vs, so that we haue a communion with him as the members haue with the head: so that we must receiue it as most true which the Apostle saith, 1 Cor. 10.1 Cor. 10.16. The cuppe of blessing which we blesse, is it not the communion of the body of Christ? the bread which we break, is it not the communion of the body of Christ? for we that are many are one bread and one body, because we all are partakers of one bread.
Fourthly, when we come together in the Church to call vpon his Name, he is neere vnto vs, and most familiar with vs. For our LORD Iesus Christ assureth vs, that he is there among vs, whensoeuer we are assembled in his Name; and by lifting vp our eyes, and holding vp our hands toward heauen, wee [Page 82] shew that our coming thither is to present our selues in the sight & presence of our God To this purpose our Sauiour saith, Math. 18, 20. Where two or three are gathered together in my Name, there am I in the middest of them: so that we must consider, that we are heere not onely before the Angels of heauen, but also that the Sonne of God both seeth and heareth vs. True prayer doeth ascend vp to Heauen as Incense, and lifteth vs vp to talke familiarly with God, and bringeth downe his blessings vpon vs: except we vse this heauenly exercise whereby we speake to him, he is a stranger to vs, and we are strangers to him.
Lastly, he dwelleth among vs whensoeuer he preserueth vs from euill, and deliuereth vs from our enemies. If the fauour of GOD were not a shield & buckler about vs, to preserue and protect vs from our enemies, wee should lie open to ten thousand dangers and deaths. If our Lord had not a continuall care ouer vs, and stood not mightily for our defence, we should bee a prey to the iaw of the Lyon, and should perish euery minute of an houre. We are of our selues ouer-weake, and haue no meanes to deliuer our selues: this is our comfort, that God is on our side, & dwelleth among vs. Let vs also take heed we walk in feare before him, and doe not prouoke him to wrath and indignation against vs by committing euill in his fight, who can abide nothing that is prophane or polluted, as Deut. 6, 15. The Lord that is in the middest of thee, is iealous, beware therefore that his wrath kindle not, lest thou be rooted out of the Land which the Lord thy God hath giuen thee. To this purpose the Apostle speaketh, 2 Cor. 6.2 Cor. 6, 16, 17 Yee are the Temple of the liuing God, as God hath saide, I will dwell among them, and walke there: and I will be their GOD, and they shall be my people: wherefore come out from among them, and separate your selues, saith the Lord, and touch none vncleane thing, and I will receiue you, and I will be a Father vnto you, and ye shall bee my sonnes and daughters, saith the Lord Almighty. This sheweth, that we ought to walke alwaies as in Gods presence, and to consider euermore that his eye is vpon vs. Our bodies are the temples of the holy Ghost for him to dwell in. If then we shall defile them, and make them as swine-styes, we greeue the holy Spirit whereby our adoption and redemption are sealed, and driue him from vs, and chase him away out of our hearts.
Vse 2 Secondly, albeit the placing of the Tabernacle in the middest of the host be gone and past long agoe, and were verified among the Iewes vnder the shaddowes of the Law: yet it serueth to teach vs to what end God hath instituted ciuill States and Common-wealths in this world, to wit, to be staies and proppes to the Church, to vphold and strengthen the same, that the people of God may assemble together in peace and quietnesse, and be free from all dangers of malicious enemies that labour to do euill to the Sanctuary. To this purpose the Prophet teacheth,Psal. 102, 2 [...] 22. and 122, 3, 4. that The Name of the Lord shall be declared in Sion, & his praise in Ierusalem, when the people shall be gathered together, and the Kingdomes to serue the Lord. And Psal. 122. Ierusalem is builded as a City, that is compact together in it selfe, whereunto the Tribes, euen the Tribes of the Lord goe vp according to the Testimony to Israel, to praise the name of the Lord. Heereby we are put in minde of three notable duties.
First of all, let all persons, Princes, and people, high and low, do good to the Church of God, and imploy their best endeuours to promote the glory of God, and the safety of the Church. For wherefore was the Tabernacle taken and pitched in the middest of all the host, not placed in a corner, nor set in the skirts of that mighty army, but was inuironed round about with the strength of Israel: but to teach vs, that this must be the end we oght all to aime at, that it is our duty to the vtmost of our power to procure the peace of Sion, & the prosperity of Ierusalem, all the dayes of our life? For euen as the hilles and mountaines did compasse about Ierusalem, to defend it from all dangers and inuasions of enemies: so ought all the faithfull that are the friends of the Church, seeke to defend it from all such as seeke the ruine and destruction thereof. They haue a promise made vnto them, that they shall prosper that preferre it, Psal. 122, 6. Pray for the peace of Ierusalem: let them prosper that loue thee. Such was the zeale of Dauid for the house of God,Psal. 132, 1, 2 3, 4, 5. that it euen consumed and eate him, as the people declare, Psal. 132. Lord, remember Dauid with all his afflictions, who sware vnto the Lord, and vowed vnto the mighty God of Iacob, saying, I will not enter into the tabernacle of mine house, nor come vpon my pallet or bed, nor suffer mine eye to sleepe, nor mine eye-liddes to slumber, vntill I finde out a place for the Lord, an habitation for the mighty God of Iacob, &c: Loe, how great his care and zeale was to builde the Temple, and to further the worship of God: he spared no cost, but opened the treasures of his house to imploy them this way. Thus it ought to be with vs, it is the chiefe end why God doeth blesse vs with the blessings of this life, that we should pay him his tribute, and be content to depart from them when his glory & worship do require it. If we care not how bountifully we spend and lauish in vnprofitable, nay in vngodly vses, and pinch for a penny and an halfe-penny imployed to charitable and godly purposes: we make it manifest to all men that the glory of God is not before our eies, nor his worship any whit regarded of vs. And hence it is, that God oftentimes curseth our store and substance, and bloweth vpon it, that it flyeth away as the winde that commeth not againe. Let vs therefore be wise hearted, to referre our goods, our liues, and all that wee haue, to seeke the good of the Church, that it [Page 83] may be safe; and then shall we bee safe vnder the shadow of it. On the other side, the Lord denounceth a sore and seuere threatning against all such as doe wrong to the Church, so that he will wound the head of his enemies, and the hairy pate of him that walketh in his sinnes. This appeareth by the prayer of the Church, [...]l. 74.2, 3. Psal. 74. Thinke vpon thy Congregation which thou hast possessed of olde, and on the rodde of thine inheritance which thou hast redeemed, and on this mount Sion wherein thou hast dwelt: lift vp thy strokes, that thou mayest for euer destroy euery enemy that doth euill to the Sanctuary. Such shall neuer prosper, (albeit they may flourish for a time) that hate the Church which God loueth.
Secondly, it is the duty of all persons to assemble together, to heare his word, all excuses and delayes set apart. For wherefore was the Tabernacle placed in the mids, but to bind all persons alike to come to the exercises of religion, and to performe publike worship to God? Ieroboams calues (who made Israel to sinne) were set, one in the North part of the land, the other in the South; but the Tabernacle of God was setled in the middes among them, that all men should haue accesse vnto it, and that no man should colour his absence with any pretences. Hence it is that the Prophet, declaring, that GOD had chosen Sion and loued to dwell in it, saying, This is my rest for euer, [...]al. 132.13, [...], 7. heere will I dwell, for I haue delight therein, doth adde, We will enter into his Tabernacles, and worship before his footstoole. A notable encouragement to moue vs to resort & repaire oftentimes to the place of Gods worship, seeing he maketh it his habitation and resting place, and the house where he will dwell, and where we shall find him in time of need. A strong perswasion to worke a desire and delight in vs to goe to the Lords courts, [...]al. 68.15, 16 [...]mpared [...]th 10. that we may behold the maiesty of the king of glory. To this purpose speaketh Dauid in another Psalme. The mountaine of God is like the mountaine of Bashan, it is an high mountaine as mount Bashan: Why leape ye, ye hie mountaines? as for this mountaine, God delighteth to dwell in it, yea the Lord will dwell in it for euer. Where he teacheth, that Gods Church, in regard of mercifull promises, heauenly graces, and noble victories, doth excel without comparison all worldly things, and all earthly places. All assemblies though neuer so glorious and glitering outwardly, must giue place to it, and are as nothing being matched with it: inasmuch as the excellency, beauty, and continuance of the Church goeth beyond all other congregations of men. Hereupon hee inferreth, Thy Congregation dwelled therein: for thou, O God, hast of thy goodnesse prepared for the poore. If then we would dwell with God, let vs repaire to his house: if we would see him, we shall see him there: if we would heare him, we shall heare him there: if we would know him, we shall know him there: for his face is to be seene there, his voyce is to be heard there, his presēce is to be found there. O let vs prefer one day in his courts before a thousand elsewhere. Let vs rather desire to be dore-keepers in his house, then dwellers in ye pallaces of the wicked. If they were called and accounted blessed that stood in the presence of Salomon: how much more blessed and happy are they that stand in the presence of God, and worship toward his holy Temple. Let the same mind and affection therefore bee in vs which was in Dauid, to say with him with a feeling heart, One thing haue I desired of the Lord, Psal. 27.4. that I will require, euen that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to visite his Temple. Where shal we find in our dayes this longing, and holy desire to speake with God in his word and worship? where are the ancient wishes of the Saints,Psal. 42.1. and 84.2. thinking it long before they came and appeared in the presence of God? where is now the panting of the soule, and fainting of the heart, and the reioycing of the flesh in the liuing God, like vnto the earth that gapeth for the showers of raine to refresh it? We are an vnthankfull people, whom plenty and aboundance haue glutted, and made to loathe the heauenly Manna giuen to vs.
Thirdly, let vs not stand in feare of any enemies, as if they could beare and beate downe the Church before them, and raze the foundations of it to the ground; neither let vs as gracelesse children forsake our mother, for feare of troubles that may come vpō her. True it is, the Church of God hath many enemies that threaten the ruine thereof, and imploy all their wiles and fetches to worke the subuersion of it, as if an huge and heauy milstone were cast at it, or as if a mighty tempest were fallen vpon it, or as if a sudden flood of waters did ouerflow and ouerwhelme it. Neuerthelesse the Church is set in a safe place, they shal not be able to hurt it: it hath a safe keeper that neither slumbreth nor sleepeth; they shall not be able to destroy it: the gates of hell, and the power of the deuill are set against it, but they shall neuer haue victory ouer it. They may well assault this City of our God, cast their trenches against it, build Forts and Barricadoes against it, yet they shall neuer winne it, but their losses shall be greater then their gaines. Let vs comfort our selues in this, that it is vnpossible the Church should fall, being borne vp and vpholden by so strong a pillar. For as when we become the enemies of God, & despise his maiesty, he is able quickly to consume & confound vs: so whē we be in his safe keeping, he wil maintaine & defend vs in such sort, as the Lyons & aspes, the dragons & wild beasts (wherof we are most afraid) shal not be able to destroy or annoy vs. Therefore the Lord speaketh, Deut. 7.Deut. 7, 21, 22 Thou shalt not feare them: for the Lord thy God is among you, a God mighty and dreadfull, he will root out all these enemies before thee by little and little. First hee [Page 82] [...] [Page 83] [...] [Page 84] willeth them not to be afraide of their enemies, and afterward he addeth the reason, because God is among them. We are all of vs as in the Tabernacle and tuition of God; let vs put on the shield of faith, to repulse all feare: he will not leaue vs, nor forsake vs, so that we may boldly say, The Lord my deliuerer, I will not feare what man can doe vnto me. Let vs hold our selues to his promises, and assure our selues of his succour.
Vse. 3 Lastly, this situation of the Tabernacle serueth to conclude the full and finall happines of the faithfull, which is begun in this life, but shalbe consummated in the end of the world. Then will God dwell with vs, and we shall dwell with him: then we shall bee admitted into his presence, and neuer be cast out: then no euill shall touch vs, or come neere vs, and no good thing shall be wanting vnto vs, that we can desire. Heereunto the Apostle alludeth, Reuel. 21.Reuel. 21.3. I heard a great voice out of heauen, saying, Behold, the Tabernacle of God is with men, and he will dwell with them▪ and they shall be his people, and God himselfe will be their God, &c. Consider heere the blessednesse of that people that shall euer enioy the immediate presence of such a God as is the fountaine of all happinesse. True it is, God doth dwell among his people in this life, and he is not farre from euery one of them, inasmuch as they haue their spirituall life and birth from him: howbeit, it doth not appeare to others, nor sometimes to our selues what we shall be.
The Tabernacle of God seemeth now to be remoued out of our sight, and to be set in a darke corner, where it lyeth hidden. We are heere subiect to many temptations of sinne, to many sicknesses and sorrowes, to many paines and aches, to many losses & troubles, which often cause vs to sigh and lament: we haue not hearts of yron and steele, nor bodies of stone or oake, that cannot be touched with any feeling. We must all passe through these afflictions and tribulations, as the children of Israel passed through the red sea. But when the Lord (who is an infinite and endlesse treasury of all good things) shall bring vs into his heauenly Tabernacle in the new Ierusalem, we shall stand in need of no good thing, wee shall stand in feare of no euill thing, in both which consisteth true felicity. The olde Ierusalem, though it were called the holy City, and place of Gods worship, had many vncleane persons dwelling in it: the Tabernacle of the Testimony, though it figured the coniunction of God with his Saints, had many prophane persons resorting to it: but in the heauenly Ierusalem, and the heauenly Tabernacle (which is the Kingdome of glory) there shall be no vncleane thing, there shall rest no vile person, all shall be holy and pure indeed. In them shall be no confusion, no disorder, no broiles, no tumults, no turmoiles, no tempests, no sinne, no sinfull thing, no effect of sinne. The Apostle saith, We looke for a new heauen & a new earth, according to his promise, 2 Pet. 3, 13 wherein dwelleth righteousnesse. Then we shall weepe and lament no more, there shall be no more death, nor sorrow, nor pain, nor crying: ye teares which we shed shalbe wiped away: the sinnes which prouoke God, shall be blotted out: the kingdome of the diuell shall be throwne downe, and the kingdome of Christ set vp: death and hell shall be cast into the lake of fire, and whosoeuer is not written in the Booke of life: long white robes shall bee put vpon vs, we shall hunger and thirst no more, neither shall the Sunne shine vpon vs, neither any heat come neere vs,Reuel. 7.17. For the Lambe which is in the middes of the throne shall gouerne them, and shall leade them vnto the liuely fountaines of waters, &c. This is the dignity vnto which we are aduanced by Christ our Sauiour: we shall dwell with God, the great king of glory. Now wee are tossed with many stormes and tempests. Sometimes we are persecuted and banished from our countrey: sometimes we are imprisoned, and destitute of things necessary; poore, hungry, thirsty, naked, weary, cold, faint, and feeble, yea subiect to a thousand mischiefes, and dangers, miseries and encombrances. In the middes of this boysterous sea of confusions, this is our comfort, that God will rid vs, and release vs out of them all, and bring vs into the quiet hauen of rest and happinesse. Why then should we be cast downe in our tentations, or why should we thinke that God hath forsaken vs? Wee shal shortly be with the Lord, and the Lamb which taketh away the sinnes of the world, he will feed vs with all heauenly▪ and spirituall dainties. Here we assembled together in tabernacles and Temples, and Churches for the performance of diuine duties, where God vouchsafed to be present according to his promise,Matth. 18.2 Where two or three are gathered together in my Name, there I am in the middes of them. There were the Sacrifices and Sacraments, there was the Law and the Gospell taught. These were worthy and notable signes of Gods presence. But the heauenly Ierusalem, the mother of vs all, hath neither tabernacle, nor Temple, nor materiall building, nor place of instruction, nor sacrifices, nor Sacraments, nor signe of the presence of God. For Iohn describing the state of glory after this life, saith, I saw no Temple therein, for the Lord God Almighty, Re. 21 22, 23▪ 24, 25, 26, 2 [...] ▪ and the Lambe are the Temple of it: and this City hath no need of the Sunne, neither of the Moone to shine in it, for the glory of God did light it, and the Lambe is the light of it. Happy are they that enter into this city, where God is the Temple, where God is the Sun, where God is the Moone, where God is all ye light thereof, and all the glory and defence therof. It is a glorious thing in this life, to be Kings and Princes, and to sit vpon the throne of maiesty: but when they shall inherite the kingdome of heauen, they shall lay downe all earthly pompe and magnificence, [Page 85] receiuing so great glory in that glorious city, that the glory which they had as kings and Princes shall vanish away, as the light of a candle at the shining of the Sunne. The glory of the least of Gods Saints is so excellent, that Salomon in all his glory, was neuer arayed nor aduanced like one of these.
The end of all this is, to teach vs that we ought to be euen rauished with an earnest and longing desire to dwel in this heauenly tabernacle, and to labor to haue our hearts purged from an euill conscience, knowing that no vncleane thing shall enter into it, [...]uel. 21.27. neither whatsoeuer worketh abominations and lies. Euery one will seeme desirous to dwell in the Lords Tabernacle, and to come to heauen: but they are loath to leaue their sinnes.
But let vs not deceiue our selues, neither let vs sooth and flatter our selues in our euils; if we follow our vngodly wayes with greedinesse, and will not forsake our wickednesse, we shall haue the doore of Gods kingdome shut against vs.
18 The standard of the Campe of Ephraim, shall be toward the West, according to their armies: and the Captaine ouer the sonnes of Ephraim, shall be Elishama, the sonne of Ammihud:
19 And the hoste and the number of them, were forty thousand, and fiue hundreth.
20 And by him shall be the tribe of Manasseh, and the Captaine ouer the sonnes of Manasseh, shall be Gamliel the sonne of Pedahzur:
21 And his hoste and the number of them, were two and thirty thousand and two hundreth.
22 And the tribe of Beniamin, and the Captaine ouer the sonnes of Beniamin, shall be Abidan the sonne of Gideoni:
23 And his hoste and the number of them, were fiue and thirty thousand and foure hundreth.
24 All the number of the Campe of Ephraim, were an hundred and eight thousand, and one hundreth, according to their Armies, and they shall goe in the third place.
We haue heard before how the Tabernacle of the Congregation was placed in the midst of the hoste, and compassed about, both in front and flanke, standing strong in battelled in their aray, ready to receiue a shocke, if any enemies should offer to enter vpon them. In these words is laid before vs the third company of this mighty Army, the principall whereof was Ephraim, and his Partizans are Manasseh and Beniamin, appointed to march vnder his Ensigne, and to be after a sort ranged vnder his colours. It is not vnknowne to any that are meanely conuersant in the holy Scriptures, that Ioseph and Beniamin were the onely children of Rahel, the true and beloued wife of Iacob, and that both Manasseh and Ephraim, were the children of Ioseph, and that the elder was Manasseh, the yonger Ephraim, who notwithstanding hath the first place of honour and preheminence assigned vnto him, and Manasseh the first borne is compelled to be his vnderling. What could Ephraim claime aboue his brother, or what had Manasseh done to be put behinde? It pleaseth God oftentimes to make the first last, and the last first: to thrust downe the elder into the place of the yonger, and to aduance the yonger into the seate of the elder.
This appeareth in many places of the Booke of Genesis, and is so ordinary and common, as it need not to be set downe. To insist onely vpon the present example, we reade that when Ioseph brought his two children before his sicke father,Gene. 48.14.18.20. Iacob stretched out his right hand, and laide it on Ephraims head, and his left hand vpon Manassehs head, directing his hands of purpose, neither could be drawne to remooue them, but blessed them that day, and said, In thee Israel shal blesse and say, God make thee as Ephraim and as Manasseh; and he set Ephraim before Manasseh.
Thus Gods iudgement is oftentimes contrary to mans, and he preferreth that which man despiseth. A notable example whereof we haue in Samuel, when hee was sent to anoynt Dauid King, and had the eldest sonne of Ishai before him, he said,1 Sam. 16.6. Surely the Lords anoynted is before him: but the Lord said vnto Samuel, Looke not on his countenance, nor on the height of his stature, because I haue refused him: for God seeth not as man seeth, for man looketh on the outward appearance, but the Lord beholdeth the heart. Samuel was an holy Prophet of God, yet he faileth in binding Gods grace to the ordinary course of nature. Doctrine 5 We learne from hence,God bestoweth his gifts and graces freely to whom hee pleaseth. that God bestoweth his gifts freely, both when he will, and where he will, and to whom he will. He giueth as a bountifull and gracious father, the graces of election, adoption, iustification, sanctification, and all other his benefites of his free loue and fauour. He lifteth vp whom he will, he passeth by, he forsaketh, he putteth and pulleth downe whom he pleaseth. Some gifts are temporall, and some eternall: some earthly, and other heauenly: and of both sorts it may be truely said, Who separateth thee? 1 Cor. 4.7. and what hast thou that thou hast not receiued? if thou hast receiued it, why reioycest thou, as though thou hadst not receiued it? This is set downe in the song of Hannah, The Lord maketh poore,1 Sam. 2.7.8. and maketh rich: he bringeth low and exalteth: he raiseth vp the poore out of the dust, & lifteth vp ye begger from the dunghil, to set them among Princes, and to make them inherit the seat of glory. This appeareth most plainly and euidently in the gifts of God,Our whole saluation is of Gods free grace. belonging to a better life, and accompanying saluation. The free grace of god in Christ, is ye fountaine from whence saluatiō floweth, yea it is ye beginning continuance, & ending of our saluation. The truth hereof may be made plain by ye particular [Page 86] rehearsall of the seuerall parts thereof, if we consider our election, redemption, calling, faith, iustification, regeneration, loue, good workes, remission of sinnes, and perseuerance in good things vnto the end. No man can be saued, and obtaine eternall life, except he be predestinated and elected thereunto, before the foundation of the world: for the kingdome of heauen is not giuen but to those to whom it is prepared of the Father, Matth. 20.23. and 25.34. But election is not of works, but of grace, and therefore is called the election of grace. Rom. 11.5. This appeareth, Ephe. 1.Ephe. 1, 5.6 He hath predestinated vs to bee adopted through Iesus Christ in himselfe, according to the good pleasure of his will, &c. No man could be saued, except Christ had come, and had satisfied the iustice of God for the sinnes of the world by his precious blood; for there is no other name vnder heauen, wherby we must be saued, Act. 4.12. but all his benefites proceed from grace and the euerlasting loue of God toward vs, as Ioh. 3.Ioh. 3.16. God so loued the word, that hee hath giuen his onely begotten Sonne, that whosoeuer beleeueth in him should not perish, but haue euerlasting life. No man can be saued, except he be effectually called to Christ and his Gospel, outwardly by the word, and inwardly by the Spirit: but whence proceedeth this grace, but from grace? as the Apostle testifieth, 2 Tim. 1.2 Tim. 1.9. Gal. 1.6. He hath saued vs, and called vs with an holy calling, not according to our workes, but according to his owne purpose and grace, which was giuen to vs through Christ Iesus, before the world was. No man can be saued, except he hath faith in Christ; for the iust shall liue by faith, Hab. 2.4. and without faith it is vnpossible to please God, Heb. 11. But from whence haue we faith? By grace, as the Apostle witnesseth, Ephe. 2.Ephe. 2.8- By grace ye are saued through faith, & that not of your selues. None can be saued, except he be iustified, as Psa. 34.15, 16. The eies of the Lord are vpon the righteous, and his eares are open to their cry; but the face of the Lord, that is, his anger and indignation, is against them that do euill, to cut off their remembrance from the earth. But our iustification commeth from grace, as Rom. 3.Rom. 3.24. We are iustified freely by his grace, through the redemption that is in Christ Iesus. No man can be saued, except being iustified by faith, he be also sanctified and renewed by the spirit of regeneration; for except a man be borne againe, of water and the holy Ghost, he cannot enter into the kingdome of heauen, Ioh. 3. But whence haue we this, but from the grace of God? as the Apostle expresseth, Tit. 3.Tit. 3.6. The bountifulnesse and loue of God our Sauiour toward man appeared, and according to his mercy he saued vs, by the washing of the new birth, and the renewing of the holy Ghost, which he shed on vs aboundantly through Iesus Christ our Sauiour. No man can be saued without good workes, and a carefull and constant endeuour to walke in them; for we are his workemanship created in Christ Iesus, vnto good works which God hath ordained that we should walke in them, Ephe. 2.10. But how are wee inabled to performe them, but by the grace and free gift of God? as Ezek. 36.Eze. 36.26, [...] A new heart will I giue you, and a new spirit will I put within you, and I will take away the stony heart out of your body, and I will giue you an heart of flesh: and I wil put my Spirit within you, and cause you to walke in my statutes, and ye shall keepe my iudgements, and doe them.
The like may bee saide of remission of sinnes. No man can be saued without continuall forgiuenesse of sinnes, for into many sinnes and offences we fall daily, Iam, 3.2. But this is giuen vs through his grace onely, as the Prophet teacheth, Esay 43.Esai. 43.25. I, euen I am hee that putteth away thine iniquities for mine owne sake, that is, for no deserts of thine, but thorough grace and fauour, and will not remember thy sinnes. and Ephe. 1.7. We haue redemption through his blood, euen the forgiuenesse of sinnes, according to his rich grace. Lastly, no man is saued, except he perseuere and continue in faith, in loue, in Christ, in repentance; in Christ, and in all good works, as Matth. 24. he that endureth vnto the end, he shall be saued, and Reuel. 2.10. Be thou faithfull vnto the death, and I will giue thee the crowne of life: but from what root and fountaine proceedeth this gift? and from whence hath it his beginning? The Apostles and Prophets tel vs most plainely and directly, as Iere. 32.39.40.Ier. 32.40. [...]. I will giue them one heart and one way, that they may feare me for euer, I wil put my feare in their hearts, that they shall not depart from me.Phi. 1.6.29. and 2.13. God that hath begunne his good worke in his Saints, will performe it vntill the day of Iesus Christ. Now as we haue said of all the rest, so we may say of eternall life,Rom. 6.23. that it is the free gift of God, and therefore all his giftes, and our saluation, come not from our our merits, but from his mercies; not from our deseruings, in whole, or in part, but from his free fauour in Christ Iesus.
Let vs come to the reasons, and consider Reason 1 aright the causes hereof. First of all, God wil haue the praise and glory of his owne works, and will not giue and grant ouer the same to another. But if the graces of his Spirit were well deserued of vs, and not freely bestowed vpon vs, wee had matter of reioycing in our owne selues, and of boasting against God. The Apostle hauing shewed that the righteousnesse of God is made manifest without the Law, saith, Where is then the reioycing? Rom. 3.27. and 4.2. It is excluded. And touching Abraham th [...] father of the faithfull he sayeth, If Abraham were iustified by workes, he hath wherein to reioyce, but not with God.
Likewise writing to the Ephesians, chap. 2. By grace ye are saued through faith, Ephe. 2.8.9. and that not of your selues, it is the gift of GOD, not of [Page 87] workes, lest any man should boast himselfe. So then he giueth all his gifts freely, that he may haue the whole praise of his mercy. But so much as we take to our selues, so much hee loseth of his glory.
Reason 2 Secondly, he knoweth we haue nothing of our owne, we craue our daily bread and drinke at his hands. We are beggers and destitute of all good things, and neuer are able to supply our owne wants. Our owne penury is such, that we haue nothing to boast off, but our misery, pouerty, blindnesse, nakednes, and wretchednesse. We were (saith the Apostle) dead in trespasses and sinnes, [...]he. 2.1, 2. wherein in times past we walked, according to the course of this world, and after the Prince that ruleth in the ayre, euen the spirit that now worketh in the children of disobedience. We are vnable to thinke or to doe any thing: it is God must worke in vs the will and the deed: it is he must draw vs before we can runne after him, or come vnto him: and without him we can do nothing, no not so much as think one good thought, or speake one good word, or practise one good worke.
Reason 3 Thirdly, he is a debter to no man, neither can any of right challenge any thing at his hands. He loued vs first, and not we him: he made vs, and not we our selues: he gaue to vs, and not we to him: we receiue of him, not he of vs. [...]m. 11.34, [...] 36. The Apostle saith, Who hath knowne the mind of the Lord? or who was his counsellour? or who hath giuen vnto him first, and he shall be recompensed? for of him, and through him, and for him are all things: to him be glory for euer, Amen. Whereby we see he freely bestoweth all things, he oweth nothing of duty he offereth iniury to no man, whether he grant, or withhold; whether he giue little or much, liberally, or sparingly: to many, or to few. Seing then, we are to acknowledge his glory▪ and our owne pouerty, and seeing he oweth nothing to any man, neither is runne behind hand in arrerages, as being thereby bound to helpe him: it followeth that God offereth his gifts and graces freely and frankely vnto vs.
Vse. 1 What is now to be learned from hence? and what may be gathered for our instruction? First, it serueth to reprooue the Church of Rome, that maintaine the ragges and reliques of the old Pelagians, and refuse to haue the grace of God freely bestowed vpon them, lest they should be too much beholden vnto him, and therefore they build the castle of mans saluation vpon themselues, and lay the ground-worke of it vpon their own strength, and refuse to set it vpon the pillar of Gods grace. This appeareth in three respects, in their doctrine of foreseene works, in their doctrine of merits, and in their doctrine of mans free will to good. Thus they build the tower of Babel, that is, of confusion, and establish false causes, touching the order of mans saluation, and erre greeuously in the beginning, continuance, and perfection thereof. Now, that we doe them no wrong at all, in charging them thus farre, let vs make it manifest in euer particular.Touching foreseene workes. The first stone of this tower they lay in such workes, as (they say) serue to prepare men to iustification, & so they make the foreseene faith of the elect, to be the cause of the election to grace and glory, & that God hath chosen those to eternall life, whom he foresaw would beleeue and perseuere therein vnto the end. This hangeth the whole frame of saluation vpon the pinne of mans faith, as the mouing or procuring cause, and not vpon the purpose and pleasure of him that calleth vs: whereas mans saluation abideth sure and firme, stable, and certaine, through him onely that hath loued vs, and called vs to his excellent knowledge; and therefore faith foreseene, is not the cause of it. The Apostle reasoning of the cause of our election, neuer affirmeth it to be of him that beleeueth,Rom. 9.11. and 11.5. but of him that calleth: for then it might be said to be of our selues, Ephe. 2. which cannot be. Againe, if we obserue the golden chaine, wherein the causes of our saluation are linked together, we may strongly conclude this point. For our faith is in time after the grace of God, and therefore cannot be the cause of grace, and consequently of election. It is against all rules of right reason, that that which commeth after, should be any cause of that which goeth before. But faith is one of the effects of election, in as much as God hath chosen vs, not because he knew we would beleeue hereafter, but to the end we should beleeue, that is, that he might bestow vpon vs faith, and so saue vs in his owne Sonne, Ephe. 1.4.Ephe. 1.4. Tit. 1.1.Tit. 1.1. Act. 13.48.Act. 13.48. We are elected, that we should bee holy; and faith is said to be proper to the elect, and so many beleeued, as were ordained to euerlasting life.
Thirdly, we are elect, as taken out of the common masse of corruption, as the sonnes of wrath, borne dead in sinnes, while we were yet enemies vnto him. Now, such as God iustifieth, such he also chuseth, and decreeth to iustifie, as Rom. 4.5. and 5.8.Rō. 4.5. & 5, 8 Vnto him that worketh not, but beleeueth on him that iustifieth the vngodly, his faith is counted for righteousnesse: and God commendeth his loue toward vs, in that, while we were yet sinners, Christ dyed for vs. But in the sonnes of wrath, and in such as are borne dead in sinnes, no faith at all could bee foreseene: so that the foreseeing of faith could not bee the cause of election. For if that which doeth come after, cannot bee the cause of that which goeth before, as we haue shewed already: much lesse can that which is not at all, be the cause of that which is.
Fourthly, faith is the gift of GOD. It is giuen of God to vs, and the worke of GOD in vs, Ioh. 6.29.44.Ioh. 6.29. This is the worke of GOD, that yee beleeue on him whom hee hath sent. So the Apostle saith,Phil. 1.29. Vnto you it is giuen on the behalfe of Christ, not onely to beleeue on [Page 88] him, but also for to suffer for his sake, Phil. 1.29. It is he that bestoweth it, and encreaseth it. Before this gift, there is nothing in vs but infidelity and vnbeleefe. As it is not in mans power to repent when he will, but when God will, Lament. 5.21. Ierem. 31. Psal. 51. Act. 11.18. 2 Tim. 2.25, 26. so it is not in mans power to beleeue when he will, Ioh. 12.39, 40. albeit he haue the meanes, though he heare the word, and partake the Sacraments; wherefore this cannot be the cause of Gods election, as if he were mooued to elect vs by that as by a cause, which he bestoweth vpon vs, after wee are elected: for then the same thing should be the cause of it selfe, and before it selfe, which is against naturall sense, right reason, and true religion.
Lastly, if faith foreseene were the cause of election, then infidelity foreseene should also be the cause of reprobation: but this is false because then all mankind should be reprobated and reiected, forasmuch as the whole masse of mankind is corrupt, and God could foresee nothing in it, but incredulity and vnbeleefe. Thus we see, that our election dependeth not vpon our owne workes, or our owne faith, or any thing in our selues, but on the mercy & loue of God; there was no cause in vs to moue him. For if any thing had bin in vs, we might be said to haue the first stroke in our saluation, & to lay the first stone in that building, and God should come after vs, or behind vs. True it is, he hath determined to elect vs, and to saue vs of his good pleasure, but he will bring it to passe by meanes, to wit, by the merits of Christ, by calling of vs, by giuing of vs faith, by iustifying of vs, by sanctifying of vs, and by working in vs such like effect.
Against mans merits and deserts.Secondly, this doctrine ouerthroweth all merits and deserts of man, which abolish the free grace of God. Gods mercy is our merit; our workes are not, neither can bee our merit. If our election be by grace, then it is no more of workes, otherwise grace is no more grace: But if it be of workes, then is it no more grace, otherwise work were no more worke, as the Apostle concludeth, Rom. 11.6. We are iustified through faith in Christ: in him standeth our saluation, and by his merits we are made righteous. Christ Iesus is the corner stone of the building, Ephes. 2. he is the foundation of the building forasmuch as other foundation none can lay, 1 Cor. 3. he is also the highest stone of the building, notwithstanding the mountains, Zach. 4-6. that is; the strongest opposition of enemies. But let vs see what merit is, What merit is. that our vnderstanding may be the better, and our iudgement the sounder touching this matter. Merit is a worke vndue, to which we are not bound, making the reward and recompence that was not due to be due. When a debter satisfieth his creditour, he paieth that which he oweth him, he giueth no more then is due vnto him by Law and equity, by reason and conscience: neither doth he deserue any thankes, but through the fault of men, as the heathen knew well enough,Terent. in Phorm. Act. sc. 1. who confesse that such was the corruption of the times, that when a man brought to another, euen his owne, he was to be thanked. Christ our Sauiour, a better master, teacheth vs this more fully, Luk. 17.8.Luc. 17.8, 9.10. When a man hath a seruant, who girdeth himselfe, and serueth him till he haue eaten and drunken, Doth he then thanke him because he hath done the things that were commanded him? I trow, nay; so likewise ye when ye haue done all those things that are commanded you, say, Wee are vnprofitable seruants, we haue done that which was our duty to doe. Wherefore, we make a weake plea to plead our owne merits, who haue nothing but by the merits of Christ. But it will be obiected, Obiection. that we find in Scripture no mention at all of the merits of Christ. I answere, Answere. It is true concerning the word it selfe. Neuerthelesse, if they will conclude any thing against the merits of Christ, because the bare name in so many letters and syllables, is not extant in the word of God, they may as well gainsay the Trinity, refuse the Sacraments, deny the Catholike Church, and hold the Sonne not to be consubstantiall with the Father; Forasmuch as none of these are expressed there. But if they meane, and vnderstand the thing it selfe, then we haue the merits of Christ plentifully preached vnto vs in the holy Scripture, to whom the whole worke of our saluation is ascribed. The Apostle teacheth,Ephe. 1, 14 that our redemption is a possession purchased by him, that is, purchased by the merit of his death. And in the former Epistle to the Thessalonians,1 Thes, 5.6. he saith, God hath not appointed vs to wrath, but to obtaine saluation by our Lord Iesus Christ, that is, procured vnto vs by his merits. So in the twentieth chapter of the Actes, Paul, in his exhortation to the Elders of Ephesus, willeth them carefully to feed the flocke of God, Act. 10.28. which hee hath purchased with his owne blood: where he maketh the blood of Christ meritorious. And elsewhere he saith, we are iustified by his blood, and reconciled to God by his Sonne, and so shall be saued by his life, Rom. 5.9, 10.Rom. 5.9, 1 [...] If then we challenge any thing to our selues, we take so much from Christs worthinesse. He was not bound in any bond vnto vs, who, being in the forme of God, thought it no robbery to bee equall to God. Wherefore, our workes can challenge nothing at Gods hands, for as much as whatsoeuer wee can doe, is as due debt vnto him. Thus the Apostle speaketh, Rom. 8.Rom. 8.1- Brethren, we are debters, not to the flesh, to liue after the flesh; whereby he vnderstandeth the contrary, as a member opposed; but we are debters to the Spirit, to liue after the Spirit.
So then our spirituall life, is called a debt, which is true in many respects. First,How all the we can doe, [...] due vnto God. in regard of our creation: Secondly, in regard of our redemption: Thirdly, in regard of our glorification. Our spirituall life is due to God [Page 89] in regard of our creation, because it is God that hath made vs, and not we our selues: we are the worke of his hands, who hath created vs according to his image, and therby bound vs; as by a strong band to know him, and worship him. Hence it appeareth, that Adam himselfe in his estate of innocency, could haue claimed nothing of God by merit, because whatsoeuer he was, he was it by him; & whatsoeuer he had, he had receiued it through his gift, so that he should haue paide him with his owne, which deserueth no thankes, as we heard before. True it is, man fell away, defaced and deformed this image, and made himselfe liable to eternall destruction: howbeit, he could not thus shake off the yoke of his necke, nor the fetters from his feet, nor acquit himselfe of the debt and obligation, when of a debter to God, he made himselfe a bondslaue to the deuill. A debter riotously wasting his goods, and carelesly consuming the stocke and substance that he hath, and thereby making himselfe a bankrout, is not discharged of his debt, but standeth bound to pay it as before. God will not loose his right, nor let go his hold, and therefore, albeit we are started backe from him, he remaineth the same; & as he made vs, so we remaine obliged vnto him. Hence we see, what is the reason, why God commandeth duties of vs in his Law, that neither wee, nor our fathers are able to performe.
[...]ow God re [...]ireth im [...]ssibilities [...] our hands.If a father should require that of his son, or a master exact of his seruant that which were vnpossible to doe, as to trauell an hundred thousand mile in one day, or to flye vp to heauen, might he not be thought to be a tyrant? But the case standeth not betweene God and vs, as betweene a father and his children, or betweene a master and his seruants. For he chargeth no more vpon vs, then hee had inabled vs to doe, and had giuen vs strength to performe, so that if there be any impossibility to do it, the fault resteth in our selues, and not in God. It is no cruelty in him to require so much of vs as he doth, but iniquity in vs that doth disable vs. He abideth the same that he was, but we abide not the same that we were: so that there is no change in him, but the change is in vs: so that where he had graciously bestowed much, he may iustly require the more. Againe, our spirituall life is a debt, and our workes due to him in regard of our redemption, iustification, and sanctification; in consideration of all, the which we owe our selues wholly vnto God, and he in iustice may require all the seruice that wee can possibly performe vnto him. A seruant bought with money and redeemed out of bondage, is a debter to his master, and is wholly at his commandement, because he oweth to him his life, his liberty, and all that he hath. How much more then must we consider our selues to be wholly the Lords, to serue him in holinesse and righteousnesse all the dayes of our liues, being redeemed from the bondage of sinne and slauery of Sathan, not with siluer and golde, but with the precious blood of Christ, as a Lambe vnspotted and vndefiled, 1 Pet. 1.1 Pet. 1.19. Neither were we once onely made free men, but moreouer are laden with many benefites by this our Sauiour and redeemer, being regenerated with his Spirit, to walke before him in newnesse of life. So that our vnthankefulnesse is exceeding great, if forgetting the greatnesse of our deliuerance; we returne to our vomit againe, as dogges,2. Pet. 2.22. and lye wallowing in the mire as filthy swine.
Lastly, in regard of the benefits to come, which by the Spirit of Christ, we doe certainly expect and looke for, to wit, our resurrection of the body, and glorification in the heauens.
These being exceeding blessings, do make vs infinite debters vnto God. Hence we learne to detest the heresie of Popish hypocrites, that dare boast of the merits of the Saints, and of workes of supererogation, an euident argument of intollerable proude spirits. For debt and merit are quite contrary; they are so opposite the one to the other, that the first being established, it ouerthroweth the second, as Rom. 4.4, 5.Rom. 4.4, 5. To him that worketh, is the reward not reckoned of grace, but of debt: but to him that worketh not, but beleeueth on him that iustifieth the vngodly, his faith is counted for righteousnesse.
If then our whole life be a debt of the Spirit, it must of necessity be false, that there is any meriting of life and saluation by any workes, either of congruity, or condignity, or supererogation. For whatsoeuer it pleaseth them to prate of merits, either publikely, or priuately to their disciples, dare any of them when they are ready to goe the way of all flesh, and must be presented before the eternall iudge, dare any of them, I say, desire of God to giue them according to their merits? dare any in the pride of his heart so exalt and lift vp himselfe, as to pray, Lord, I am worthy of thy mercy, I haue deserued thy kingdome, pay me that thou owest vnto me, I desire nothing at thy hands gratis, or freely, my works are truely and properly meritorious, I haue a right to heauen, and deserue it worthily? I expect not eternall life as an almes, but as a price due vnto my labours, I am content thou enter into iudgment with me, for I haue righteousnesse in mine owne person, and therefore I craue not to be accepted in thy beloued, Ephes. 1.6. 1 Pet. 2.5. but in my selfe. Lord, thou hast made me able to merit heauen for my selfe, and the [...]efore repay me according to my worth.
I thinke none of them are come to this presumption, to pleade for themselues with God, & therfore whatsoeuer they write, whatsoeuer they speake, whatsoeuer they resolue and determine in their schooles and pulpits, they deny it, & renounce it wholy at the point of death, & with their own mouthes condēne [Page 90] their owne folly. In their life they talke of merits, but at their death they are glad to call for mercy: & so by their owne practise proue and confirme the trueth of the doctrine of the Protestants, howsoeuer against the light of their own consciences they oppose themselues flatly as enemies vnto it. The debt of the creature, euen of the man regenerate, is greater then he is able to pay the thousandth part; nay the more he payeth, the more he oweth; and is bound to pay, forasmuch as the benefits of God do daily grow and encrease toward him, and abound in a wonderful measure, that they augment the debt, & strengthen ye obligation. Neither can they escape and auoid the force of this, Obiection. by a friuolous and false distinction, that our works are not indeed meritorious in the rigour of Iustice, or absolutely considered in themselues, but that they are so by the ordinance and acceptation of God. Answere. For albeit God accept of our workes, and reward them euen to a cup of cold water, Mat. 10. yet he accepteth them not as merits, but as the due obedience of his sonnes, which he recompenseth freely and fully, because he that cannot lie or deceiue, hath promised the reward. Neither is it the ordinance of God, that we should merit by our obedience, but that we should performe the worship and honour that is due vnto him, Tit. 3.4. Act. 15. Let them therefore shew vs, where God hath made any such promise vnto vs to accept our workes as merits, and we will beleeue them. The Lord gaue the Israelites the land of Canaan, not for their workes,Deut. 7.8. and 9.5. but for his owne loue, and mercy. If they could not merit the earthly Canaan, how should any deserue the heauenly? Wee are taught to pray to GOD to giue vs our daily bread. If wee cannot merit the foode of this life, no not one morsell of bread, but must craue it of him as poore beggers doe an almes, at the dores of men: much lesse can we merit euerlasting life, which is the gift of God, Rom. 6.23.Rom. 6.23. For what is a bit of bread in comparison of the kingdome of heauen? or what is the food of the body, in respect of the food of the soule? Lastly, this doctrine destroyeth another bulwarke of the Church of Rome,Against mans free will. whereby they set vp mans nature, and that is free will, teaching that there is a cooperation of mans free will, with Gods free grace in the first act of our conuersion. A doctrine full of pride and folly, as well as the former, for as much as this is to part stakes betweene God and our selues, and to diuide our conuersion betweene him and vs, and consequently to ascribe as much to man as to God. Christ saith, that without him we can do nothing,Phil. 2.13. we cannot come vnto him, except the Father draw vs, Ioh. 6. It is God that doth worke in vs the will and the deed, saith the Apostle. We are all by nature corrupt, there is no part sound in vs, or without vs. We are not onely as crazy or sicke, but as dead men. God doth all, and we nothing in good things. Hee preuenteth vs with his grace, he prepareth vs by his word, he enclineth vs by his Spirit, and worketh both the beginning and the ending of our Saluation. Wherefore the Church of Rome is deceiued, that make vs to be as the man that fell among theeues who left him wounded and halfe dead. We ar [...] f [...]llen into the hands of a more cruell and ble [...]y tyrant, who left vs not halfe dead, but hath taken away life from vs, and brought vs vnder the dominion of death. We teach that we are able to doe no good; we haue stony hearts, and are strangers from the promises of God. They diuide our goodnesse betweene God and man, as when an horse is hardly able to draw a Coach, another commeth, who being coupled with him, doe worke and walke together: so as that which one could not doe alone, he is able be [...]g helped by another, who by their ioynt la [...]ours stirre it forward. True it is, to vse [...]eanes to obtaine faith and repentance, is in our owne power after a sort. A man may go from place to place, enter into the house of God, or not enter, heare the word or not heare, meditate vpon it, or not meditate; as it is said of Herode an vnregenerate man, Mar. 6.Mar. 6.20. that he heard Iohn gladly when he preached the word. This therefore is left vnto vs, and put as it were into our hands to make vs without excuse, and to teach vs to condemne our selues and not God. How many are there that are ready to lay the fault of their infidelity vpon God, because (they say) he giueth them not faith, so that it is not in their power to beleeue? But why doe they not that which is in their owne power? True it is, God is not bound to giue faith to any, or to turne his heart. The cause of infidelity is in himselfe. Neuerthelesse, God hath not left himselfe without witnesse, nor man without excuse. He carryeth a iudge in his owne bosome, that shall be able to conuince him.
For why do not men that which they are inabled to doe? why doe they not attend to his word, as to his ordinance? why doe they not make conscience of absenting themselues from the preaching of it? They may come if they will, but they will not. They excuse themselues as the guests in the Gospel: they haue eares to heare, but they regard not: they haue feet to carry them into the Church, but they are slow to this duty, and swift rather to any other: they haue eyes to reade the Scripture, yet they seldome or neuer reade it: they haue hearts to meditate on the word, but they thinke vpon nothing lesse. Therefore all these outward helpes shalbe sufficient witnesses against them
Now then, albeit we may performe such duties before remembred touching the meanes of our saluation, yet to assent to the word by faith, that thereby we may be conuerted, enlightned, called, and regenerated to eternall life, is in the hand of God onely, and cannot be performed of vs.
Vse. 2 Secondly, seeing Gods gifts are freely giuen by him, it is our duty to depend vppon him, and to aske them at his hands when we want them. We learne to whom to goe, and what way to enter that we may obtaine thē. Wee all stand in neede of his helpe for our soules and bodies. In the soule is ignorance, presumption, blindnesse, and hardnesse of heart: pray to him to remoue these euils, and as it were to plucke these noysome & loathsome weeds out of our gardens by the roots. If we thinke our selues able to do it, wee deceiue our selues. If we feele the burthen of our sinnes to presse vs, and to lye heauy and hard vpon our soules, we must goe to him that hath borne them in his body, and is able to take them away. Hee calleth such vnto him as are weary and heauy laden, with promise and purpose to ease them. [...]ath. 11, 29. If we want any thing for our body, he that is the Creator of the body will not suffer vs to pine away, he will not leaue vs and forsake vs. Let vs not trust to our owne labours, nor riches, nor abundance, as the rich man did in the Gospell, Luk, 12: considering that no mans life consisteth in the multitude of his riches. Hence it is, that our Sauiour willeth vs to aske, and wee shall receiue: to seeke, and we shall finde, Math. 7. If we suppose we may attaine vnto his blessings any other way then by prayer, we are altogether ignorant of the way that leadeth to his Treasury. For, Except the Lord keepe the City, the watchman waketh but in vain: & except he build the house, they labour in vaine that are the builders of it, Psal. 127, 1. [...]. 127, 1, 2. It is in vaine for vs to rise vp early, and to sitte vppe late, and to eate the bread of sorrowes, which worldly men take to be the onely meanes to thriue: it is the blessing of GOD vpon the hand of the diligent that maketh rich. Let vs therefore season and sanctifie the workes of our hands & the labours of our callings, that so we may haue comfort and finde rest in this troublesome sea. This will make our labours sweet and pleasant, when we get our liuing in the sweat of our browes. Besides, when wee finde any defect of grace in vs, or any weakenesse in spirituall things, as all the faithfull do more or lesse, let vs come to him that giueth freely and liberally, and reprocheth no man. He it is that will supply our wants, and encrease his gifts in vs. This coming vnto him for all needfull graces, hath many branches that belong vnto it, which Christ pointeth vnto, Math: 13: when he saith, The kingdome of heauen is like vnto a treasure hid in the field, [...]th. 13, 44. which when a man hath found, he hideth it, and for ioy thereof departeth, and selleth all that hee hath, and buieth that field. If wee will attaine vnto grace, we must depart with somewhat, we must sell all that we haue. That which is our owne is sinne; but we are loth to leaue it and depart from it. It cleaueth fast to the ribs, & sticketh fast in the bones, that it will hardly out of the flesh. We delight in it, we make make much of it, we are wholy addicted to it. It may seeme a strange speech, that wee are said to sell all that we haue, and buy that we haue not. For what haue we to sell vnto God? or what can we giue vnto him? or what are we able to buy at his hands? Our selling of all, is our parting or departing from our sinnes; our leauing of them, our renouncing of them, so that we are determined to keepe them no longer. As it is in bargaines and purchases betweene party and party, whosoeuer buyeth any thing, giueth and taketh; he parteth with somewhat, and receiueth somewhat by exchange: so must it be betweene Christ and vs in this spirituall bargaine and sale. We leaue that which is euill, wee receiue that which is good. There is no man that selleth one sinne for nought, hee hath his reward a thousand fold, because he selleth it to Christ, the best rewarder. All men are content heere to sell to him that will giue most. Christ is the best chapman, the best buyer, he giueth eternall saluation to vs. To draw vs from our sinnes, that do vs the greatest hurt, and bring infinite danger vpon soule and body, he offereth to recompence vs an hundred fold more for withdrawing our hearts from our sinnes, then the world can reward vs for the vsing of them. Art thou not stedfast in religion, but as a reede shaken with the winde, sometimes carried one way, and sometimes inclined another way? Sell this thy doubting and wauering vnto Christ, be no longer vnstable & vnsetled, and he will giue thee constancy to continue vnto the end,Psal. 68, 28. and will strengthen that which he hath wrought in thee. Art thou puffed vp with pride in apparell? Sell this corruption, and he will garnish thee with better garments; he will cloathe thee with his innocency and righteousnesse, that the filthinesse of thy nakednesse shall not appeare. Art thou poore and needy? Christ saith vnto thee, The Foxes haue holes, Math. 8, 20. and the birds of the aire haue nests, but the Sonne of man hath not where to lay his head; Wilt thou prouide for thy children & thy houshold? Dauid saith, I was young and now am olde, yet I haue not seene the righteous forsaken, nor his seed begging bread, Psal. 37, 25. Now in this selling of our sinnes, and parting from them, we must obserue these particulars.
First, that it must not be for a short time or for a season, but for euer. We must not sell our sinnes for a season onely, but renounce all right, title, interest, and propriety in them; we must depart from them with a full purpose and resolution neuer to take them vp againe, neuer to practise them any more. To sell any thing, is to alienate the property of it from our selues. Blessed are all such sellers. In this point therefore we must not be lenders, as they that chalenge the right of being owners, but quite and cleane put from our selues all title to our former sinnes. Many indeede lay them downe for a time, as hypocrites doe, [Page 92] wiping their mouthes with the harlot, and returning to their vomite with the dogge,Prou. 30, 20. 2 Pet. 2, 22. or to their wallowing in the mire, with the swine. Thus it fareth with such as come to the word and Sacraments of God, with prophane and vnreformed hearts. They seeme godly while they are in the Church; but their righteousnesse is but as the morning dew, they hang downe their heads as a bulrush for a time, & afterward they are as bad or worse then they were before. This is nothing in the sight of GOD, except we vtterly forsake our sinnes. True it is, the faithfull and godly man may fall into some sinnes which they haue forsaken,Gen. 20, 2. as Abraham did in denying his wife, but they must do it, as strangers to it, not as owners of it, for it is none of theirs, they haue giuen ouer the vse of it, and the right vnto it. It is the man that is vnregenerate, he may lay lawfull claime vnto it: as for vs, it is no more ours, then the house that we haue solde, and so alienated it from vs.
Secondly, there is another kinde of sale that is faulty and deceitfull, which is, when we are content to sell some of our sinnes, but we will not sell all of them. Some there are so couetous, that they wil part from nothing, they will sell nothing: Though they be neuer so well offered, they are so in loue with their owne faults and folly, that they will keepe them still, albeit to their infinite hindrance & losse, euen the losse of their soules. Others are content to lend their sinnes, but they will not leaue them: they are willing to abstaine from them for a time, but they will not renounce them for euer. These are like the Israelites, who albeit they were brought with a strong hand out of Egypt,Numb. 11, 5. yet they had a minde to returne thither againe, they thought vpon the fish which they did eate there, and remembred the Cucumbers and the Melons, the Leekes, the Onions, and the Garlicke; these they lusted after with all their soule. Or as Lots wife being deliuered out of Sodome, as a firebrand out of the burning, or as two legs, or a piece of an eare out of the mouth of the Lyon, Amos 3, 12, and 4, 11: euen a little remnant out of the common destruction of the City:Gen. 19. Luke 17. she looked backe againe toward Sodome, and hadde her minde there vpon such things as she had left behind: which sheweth she had not sold all, but as he that lendeth his goods looketh for them againe, so would she faine returne to those things that yet shee retained in her heart. If the case be better with vs, and that our righteousnesse exceed these, yet let vs not flatter our selues, and deceiue our owne soules, forasmuch as wee must goe farther, and step many degrees beyond them. For albeit we can be content to sell, and to sell for euer, yet there is more required of vs, so that we may say with Christ, One thing is wanting, we must sell all, and must keep back nothing. We must not sell as Ananias & Sapphira did, they kept backe part of the price: so many make sale, but they are deceitfull Merchants, they will not passe all, but leaue out somewhat in the bargaine. So do many deale doubly with God, they desire to forgoe their sinnes, but they will keepe somewhat. But he cannot bee mocked or cousened of vs. We must renounce our sweet sinnes & our profitable sins, with all the appurtenances and dependances vnto them. We must abstaine from all appearance of euill. We must pull vp these weeds by the rootes, that they grow not in the gardens of our heart againe. God will haue all that is ours left, or else hee accounteth nothing truely left. Herod was cō tent to heare Iohn, to feare him, to reuerence him, to do many things that he required,Mat. 14, 4. and to reforme many euils that he reproued, and himselfe had practised, but when he told him, he must not marry his brothers wife, he stopped his eares and would not heare, he was determined to keep that one sin. The hypocrites in Micah are ready to come before the Lord, and to bow themselues before the most high, Mic. 6, 6, 7, [...]. to offer Riuers of oyle and the fruite of their body for the sin of their soule: neuerthelesse the Prophet telleth them that God liketh not of this bargaine, inasmuch as he requireth of them to do iustly, to loue mercy, and to walke humbly with their God. We are like vnto the young man mentioned in the Gospell, whom Christ is saide to haue loued,Mar, 10, 22 When he was bidden to sell all that he had, he was sad at that saying, and went away greeued. When Moses was come to age, he refused to be called the son of Pharaohs daughter,Heb. 11, 25. and chose rather to suffer aduersity with the people of God, then to enioy the pleasures of sin for a season: but we would be content to serue Pharaoh and God also: to ioyne our selues to the Church, and yet to be friends with the world: to liue in the Spirit, and yet to follow the delights of the flesh together. The Apostle accounted all things as losse, and esteemed them as dung, that hee might win Christ, Phil. 3, 8. Wherefore let vs follow his steps, and be able to say with the Apostles, Loe, we haue left all, and haue followed thee, Mar. 10, 28. If then wee make shew of selling all our sins, and retaine any part or parcell of them vnto our selues, it shall do vs no more good, then it did Ananias & Sapphira to sell their possession, and to keepe backe part of the price, which kindled such a fire, as that it consumed them both.
Thirdly, there is another error in the sale of our sins, when we exchange sinne for sinne. These men sell one sin to buy another, which is a base and beastly kinde of merchandize, & a carnall and corrupt trading, which God neuer accepteth or commendeth. It is no true repentance to turne from one sinne vnto another, as vnruly beasts that breake out of one ground into another. True repentance is a turning of the heart from all sinne. The repentance of one sinne truely, bringeth with it the repentance of all knowne sinnes.
Whosoeuer forsaketh riotousnesse of life, & betaketh himselfe to couetousnesse, changeth his sinne, but not his heart: as he that is vexed with one kinde of feuer, by disordering of himselfe turneth that into another, into a worse feauer. Such a man getteth not health, but altereth the disease. So is it in the diseases of the soule, we chop and change with God, we runne out of one euill into another. When we are escaped out of one snare of Satan, he is ready to catch vs with another. When we are plunged out of the gulph of despaire, wherein we sticke fast as in a deepe pit of mire and clay, he faileth not to tempt vs vnto presumption, and to carry vs aloft in his armes, that he may giue vs the greater downefall. Hence it is, that Christ our Sauiour willeth vs daily to pray vnto the Father, [...]at. 6.13. that wee may not be ledde into tentation, but be deliuered from euill. For hee is an enemy that neuer resteth, but seeketh as a roaring Lyon whom he may deuoure. If he cannot keepe vs in superstition he will draw vs to prophanenes. If he cannot hold vs in the waies of the Gentiles, hee will make vs leade our liues as loose and licentious Christians. If he cannot deceiue vs to beleeue there are many Gods, he wil tempt vs to thinke that there is no God, no hell, no heauen: This is to passe from one extreme to another, as it were from drunkennes to thirst: whereas true repentance is a changing of the minde, going out of one extreme into the meane, in which we ought continually to cō tinue. And thus we do sell all that we haue, all that is ours: howbeit this is not enough: for we must also buy this pearle and treasure, that it may be made ours, which otherwise is not ours. To this are required these three things: First, we must hunger and thirst after it. Secondly, we must receiue and retaine it. Thirdly, we must grow strong by it, and stedfast in it. Touching the first, we must know that there must be in vs a spirituall appetite, that our hungry and thirsty soules may be refreshed by the holy ordinances of God. We must come vnto Christ the fountaine of all grace; if we be athirst, he will not send vs away empty. Indeed we ought to haue a feeling of our owne misery, but this must alwaies be ioyned with a desire to drinke of his mercy. The knowledge of our owne wants must goe before, but the feeling of his goodnesse must follow after. Hence it is, that the Apostle Peter saith,Pet 2, 2, 3. Desire the sincere milke of the word, but he addeth this condition, If so be ye haue tasted that the Lord is gracious. Secondly, it is our duty to receiue & retaine that which we haue bought, and not suffer it through carelesnesse and negligence to slippe from vs. The wise-man exhorteth vs to buy the truth, but not to sell it. [...]ou. 23, 23. We haue liberty giuen vs at our owne discretion to chaffer and change for temporall commodities, we may buy and sell, we may sell and buy, wee may let go from vs or purchase vnto vs: but we must take heede we do not so with heauenly things, they are of another nature. When we haue solde for gaine an earthly thing, we may buy it againe at our pleasure or leysure: but if we forgoe heauenly wisedome and riches, it may be wee shall neuer get it againe, we are in danger to leaue it and lose it for euer. Wherefore Christ our Sauiour speaketh to ye church in Thyatira, wch ▪ we ought al to heare and receiue as a commandement giuen vnto vs;Reuel. 2, 25. Hold fast till I come. We see how hand-fast worldly men are in the things of this life, they will by no meanes let them goe, nor suffer them to bee wrung and wrested from them. O that wee would do the like in better things; when we haue gotten true religion in our hearts, and planted the feare of God in them, as it were in the doores of our houses: O that we would deny and defie whatsoeuer goeth about to plucke it & conueigh it from vs. If the world, or the flesh, or the Diuell, our three mortall enemies shall assault vs, to hold vs in their snares, let vs breake their bandes, & cast them to the ground, and tread them as dung vnder our feet. Lastly, it is our speciall duty to encrease daily in grace, and to grow strong in it, as men that go from strength to strength. It is the exhortation of Paul to Timothy his sonne, that he should be strong in the grace that is in Christ Iesus, 2 Tim. 2, 1. writing to the Philippians, he stirreth them vp to stand fast in the Lord, Phil. 4, 1. He warneth the Ephesians to be strong in the Lord, and in the power of his might, Eph. 6, 10. He admonisheth the Corinthians, to stand fast in the faith, to quite them like men, and to be strong, 1 Corin 16, 13. The Author of the Epistle to the Hebrewes, prayeth for them, that the GOD of peace would make them perfect in euery good worke to doe his will, working in them that which is well pleasing in his fight, through Iesus Christ, Hebr. 13, 21. It is a good thing that the heart bee stablished with grace, Heb. 13, 9: and that we be stedfast, vnmoueable, alwaies abounding in the worke of the Lord, forasmuch as we are all well assured that our labor is not in vaine in the Lord, 1 Cor. 15, 58. We must haue our hearts setled and constant in good things, that wee be not as children, carried about with euery vanity. We must be resolute in the truth, and stand, hauing our loines girt about with the truth, and hauing on the brest-plate of righteousnesse, &c. As we grow in age, so let vs grow in grace: and as euery yeare addeth to our life, so let it adde to our faith. If we stand at a stay, we shall neuer come to the ende of our race: but if we grow in the knowledge of our Lord Iesus Christ, wee shall receiue the ende of our faith, which is the saluation of our soules.
Thirdly, we learne to confesse from whence Vse. 3 we haue receiued life temporall, spirituall, and eternall, one following another, and all begun in this life and to acknowledge our thankfulnesse to God for these his blessings. The [Page 94] temporall is common to vs with the wicked, but the other two, to wit, the spirituall and eternall life are proper to the elect, and make them Citizens of the kingdome of heauen. Hence it is, that the Prophet saith, Blesse the Lord, Psal. 103, 2, 3. O my soule, and forget not all his benefits: who forgiueth all thine iniquities, who healeth all thy diseases: who redeemeth thy life from destruction, who crowneth thee with louing kindnes and tender mercies. He respecteth not what we are, or what we are worthy of, but as hee loued vs before we were, which argueth the bottomlesse sea of his grace toward vs, so he neuer ceaseth to follow vs with his mercy, & to adde loue to his loue, alwayes preuenting vs with his liberall blessings. True it is, the guifts of God are great toward vs in regard of temporall things, which are of the least and lowest nature, forasmuch as in him we liue, & moue, Acts 17, 28. and haue our being: he blesseth vs, hee keepeth vs, he preserueth vs, he defendeth vs, and suffereth nothing to do vs hurt: but besides these, he giueth vs to beleeue, he calleth vs to the knowledge of his truth, hee iustifieth vs, he sanctifieth vs, he redeemeth vs, hee establisheth vs that we shall neuer be remooued; and all these are freely and frankly bestowed vpon vs, not purchased by vs. Howbeit, we shall neuer vnderstand the foundation of Gods mercy, nor learne the height, the bredth, and bottome of his loue, vntill we come to behold and consider our free election and saluation to be meerely by his grace. And if once wee come to the vnderstanding heereof, it will be most forcible aboue all the former reasons to moue vs to magnifie his goodnesse, and to giue vp our selues wholly to him, and consecrate all that is in vs to his glory. Indeed this consideration yt we haue receiued life & health, and peace, and liberty, & all things belonging vnto them (if we had no farther cause) ought to moue vs to thankfulnes & obedience: but this laieth the groundworke, and reacheth to the top of all, that hee loued vs before the world was, and therefore we must loue him againe, extoll his praise, confesse his Name, and feare to offend him, and serue him in righteousnesse and true holinesse all the daies of our life. This is the beginning and as it wer the first step to true humility; it is a forcible weapon to strike down all pride and presumption, and to giue them their deaths wound: it stoppeth the mouthes of arrogant men, who would gladly sacrifice to their owne nets, and build their saluation vpon themselues. Therfore the Prophet saith in the Name of the Lord,Ezek. 16, 62, 63. I will establish my Couenant with thee, and thou shalt know that I am the Lord: that thou maiest remember and be confounded, and neuer open thy mouth any more, because of thy shame, when I am pacified toward thee, for all that thou hast done, saith the Lord God. Hee will haue no flesh to reioyce in it selfe: he will haue the whole glory of our saluation: he saw vs polluted in our own blood: he found vs cast out into the open field, to the contempt and loathing of our person: he set his loue toward vs, and spread his skirt ouer vs, and couered our nakednesse, and said vnto vs when we were in our blood, Liue, to the end we should chalenge no part of his worke to our selues. Vndeserued loue is a great binder. There is no loue comparable to this loue, which began before we began, and shall liue when we are dead and buried. Our saluation hauing so sure a foundation, is more firme then the frame of heauen and earth: whereas if it were builded vpon our selues, and committed vnto our selues to bee kept, alasse, it would quickly fall downe as a ruinous Pallace, or a tottring wall, and we could haue no certainty or assurance of it, yea, albeit wee were renewed to our first innocency, as appeareth in Adam, who fell in the garden, as the Angels themselues had done before that were in heauen. But seeing it is hid with God and put into his hands as a faithfull Creator, no creature shall be able to take it from vs, as no creature could giue saluation vnto vs. So then, it behoueth vs to giue him praise for beginning his worke in vs, for the continuance of it in vs, and to craue of him the full & perfect finishing of it vnto the day of IESVS CHRIST.
Fourthly, this putteth vs in minde to vse Vse. 4 all meekenesse and moderation toward others that are not yet called to the knowledge of the truth, but wander as blinde men that cannot finde the way. For seeing our calling and conuersion, and euery good guift is of Gods grace,Rom. 3, 9. it sheweth that there is no difference betweene them and vs by nature, but by grace; we haue nothing of our selues, being as farre from heauen as the most prophane, but all is of Gods good pleasure. Wee are all equall and no way better: we are all the children of wrath, as well as others. It is a true saying, that there are many sheepe without, and many wolues within. We see this in the examples of the Gentiles, of Manasses, of Mary Magdalen, of Paul, & many others,Chap. 5. of whom we shall speake afterward. The Church of the Iewes confesse,Cant. 8, 8. that they had a little Sister which had no breasts: and Christ himselfe teacheth, he hath other sheepe which are not of this fold, whom also he must bring home, & they should heare his voice, so that there should be one fold, and one Shepheard, Iohn 10, 16. Thus it should come to passe, when the time appointed was come, that GOD would enlarge Iaphet, that he should dwell in the tents of Shem, Gen. 9, 17. This vse hath many branches, as a fruitefull Tree that spreadeth it selfe many waies.
First, it belongeth vnto vs to pitty them that go astray, & to bewaile their ignorance. What griefe doth it moue, and how great cō passion doth it worke in vs by the instinct of nature, to see a man blinde, or dumb, or deafe, or in any misery and necessity? But this is the [Page 95] condition of all vnregenerate persons, they are blinde and see nothing, 2 Pet. 1. They are dumbe, and deafe, and dead men, Eph. 2, 1. They haue not the life of God in them, they can stirre neither hand nor foote toward the kingdome of heauen.
Secondly, if any of our brethren be fallen, let vs put vnder out hand to stay them or raise them vp, knowing that it is our duty to exhort one another, lest we be hardned through the deceitfulnesse of sinne; [...]. 3, 13, and [...] 25. and so much the rather let vs be carefull heerein, because the day of the Lord draweth neere. If the Oxe or Asse of our enemy be ready to lye downe vnder his burden, we are commanded to helpe him vp: and therefore much more we ought to do it vnto our brother.
Thirdly, we must condemne no man rashly, nor sit downe in the seate of God to iudge another mans seruant, which standeth or falleth to his owne maister. Let vs set before vs the example of God, who is very pittifull and mercifull. He calleth at all houres, who hath the times and seasons in his owne power, Math. 20, 6. Acts 1, 7. as the housholder that hired labourers into his Vineyard all the day long, euen vnto the last houre. Besides, we are warned not to iudge, lest we be iudged, Math. 7, 1. So that with what measure we mete to others, with the same it shall be measured to vs againe. Let vs beware of rash iudgement, & headstrong and headlong affections. Let vs iudge nothing before the time, vntill the Lord come, who will bring to light the hidden things of darknesse, and will make manifest the counsels of the hearts, 1 Cor. 4, 5. Many things are hidden for a while, which time shall discouer: for though the darknesse of the night may couer them, or the ignorance and wilfulnesse of man hide them, yet they shall be reuealed, and shall not be vnpunished.
Lastly, it is our duty to pray for their conuersion that are not conuerted, and to offer them the meanes that they may be conuerted. We must be gentle vnto all men, and patient toward them, instructing them with meekenesse that are contrary minded, prouing whether God will giue them repentance, that they may be recouered out of the snare of the Diuell, 2 Tim. 2, 25. We see how Christ praied for his enemies, that they might haue theyr ignorance pardoned, Luc. 23, 34. Stephen desired that the sinnes of his persecutors might not be charged vpon them, Acts 7, 60. Paul earnestly wished & craued that Agrippa might be conuerted, and altogether be made a christian, Act. 26, 29. Hence it is, that many which persecuted Christ, and crucified the Lord of glory, though they were most horrible transgressors, yet heard the word, were pricked in their hearts, and did lay hold on eternall life, Acts 2, 41, 37. Let vs commit the successe euermore vnto God, that hath the hearts of all men in his owne hand. If notwithstanding the word of saluation offered vnto them, they shut their eyes, and stop their eares, & harden their hearts, & will not turne, lest they should be saued; let vs not bee curious to search the causes why they do not beleeue, or expostulate the matter with them through impatience, but rather leaue them to the mercy or iustice of GOD, whose iudgements are vnsearchable, and as a pit whose bottome cannot be sounded: and giue vnto him humble thankes that hath opened our eares, that wee may heare, & our eyes, that we may see cleerely into the secrets of his Law. Let vs praise him for reuealing his truth to vs, rather then enquire why hee dealeth not so with all others.
Lastly, seeing the guifts of God are freely Vse. 5 bestowed, let vs follow the example of our heauenly Father, that is, let vs giue freely and liberally, and be content to lend to the poore, looking for nothing againe, according to the counsell of Christ our Sauiour. God looketh for no good turne at our hands, our well-doing cannot extend vnto him, Psal. 16. He standeth not in need of our helpe, he wanteth nothing. This vse is concluded in the latter end of the fift chapter of S. Mathewes Gospell, where Christ exhorteth to loue our enemies, & to do good to them that hate vs, &c: That we may be the children of our Father which is in Heauen: Math. 5, 45. for he maketh his sunne to rise on the euill and on the good, and sendeth raine on the iust and on the vniust, &c. We are commanded to abound in this grace of liberality toward the poore members of Christ, as GOD hath abounded in the fruites of loue toward vs. We are not ignorant of Christs dealing toward vs, that though he was rich, yet for our sakes he became poore, that we through his pouertie might be rich, 2 Cor. 8, 9. Our abundance must supply the want of others, that there may be an holy kinde of equality, as it was among them that gathered Manna, Hee that had gathered much, had nothing ouer: Exod. 16. and hee that had gathered little, had no lacke. Hence it is, that the Apostle Iames saith, He shall haue iudgement without mercy, that hath shewed no mercy, and mercy reioyceth against iudgment. Whosoeuer therefore hath this worlds good, and seeth his brother in neede, how dwelleth the loue of God in that man, if hee shut vp his bowels of compassion from him? 1 Iohn 3, 17. We see this in the example of the rich man in the Gospell; he had occasion of shewing mercy offered vnto him, poore Lazarus lay at his gate; but he closed his eies and would not see him; he shut vp his heart and would not releeue him: and therefore it came to passe that as he denied the crummes that fell from his table, a small almes: so hee could not obtaine a drop of water, a small refreshing. As he stopped his eares, and would not heare, so he asked onely to haue the tippe of the finger dipped in water to coole his tongue, and yet could not be heard. When [Page 96] the Sodomites had once filled vp the measure of their sinnes by pride in themselues, & contempt of the poore, God rained down storms and tempests of fire and brimstone, so that they were vtterly consumed, Ezek. 16, 49. Gen. 19, 24. Hence it is that Christ our Sauiour saith, Make to your selues friends of vnrighteous, mammon, that when ye faile, they may receiue you into euerlasting habitations, Lu. 16, 9. He meaneth not by the Mammon of vnrighteousnesse, such riches as are wrongfully and vniustly gotten; for GOD accepteth not such almes or guifts at our hands, neyther is he well pleased with such sacrifices, though we giue them to the poore, and should releeue thereby the necessities of the Saints: but hee calleth them so and giueth them that title, because they may fraudulently, wickedly, and wrongfully be taken from vs: so that it containeth the force of a reason, why wee ought not niggardly and sparingly to hoard them and heape them vp to our selues, forasmuch as we may be robbed of them by the vnfaithfulnesse of seruants, by the violence of theeues, by the cunning of forgers, by the force of oppressers, by the deceitfulnesse of borrowers, by the vnconsciablenesse of sellers, by the couetousnesse of Land-Lords,, by the biting of vsurers, by the falsifying of measures and weights, by the couzening of bankrouts, and by such like instruments of iniustice. The things of this life are all vncertaine, we may returne to the earth and leaue them, or they take their wings and flye vp to heauen, and leaue vs. True it is, we are not to giue hand ouer head without discretion and difference, neither to maintaine strong and sturdy beggers, neither idle and loitering persons, that are able▪ to labour and will not: but weare to consider the wants of such poore as are diligent in their places, especially the poor Saints, and those that are of the houshold of faith. The almes of Cornelius did ascend vp in remembrance before God, Acts 10, 4. Tabitha is commended to be full of good workes, and almes deeds which she did, so that the widdowes shewed vnto Peter the coates and garments which shee made while shee was with them, Acts 9, 36.39. And howsoeuer this be a sacrifice well pleasing vnto God, sweet in his nostrils as incense, yet it is vnpleasant and vnsauory to many men, so that they shunne it, and take no delight in it. Hence it is, that they haue many shifts to put it off, and are wise to inuent and alledge many reasons to spare their purses. Some say for themselues, Alasse, I am Obiect. 1 poore and haue but a little, and therfore how should I giue releefe vnto others? I answere, we must remember the poore widowes mite, Answer. she had but little, and yet is commended, that she cast it into the Treasury, Luc. 21, 4. If we haue but an handfull of meale in a barrell, and a little oyle in a cruse, Eliah must haue part of it, and be releeued with it, 1 Kings 17, 12. All that do not receiue, should giue. The man that getteth his liuing by his labour, and the seruant that earneth wages, should lay vppe somewhat for the poore. Such as are married and keepe houses, and haue a family of their owne, for which they are to prouide, haue many waies of imployment for their mony, and many charges lie heauy vppon them both of Church and Common-wealth, besides the care of house-keeping and bringing vp their children: the seruant hath none of these burdens lying vpon him, he hath none to maintaine but himselfe, and therefore he may better spare somewhat for the poore then many others. And who seeth not, that for the most part they spend their wages a thousand times worse, in reuelling, in rioting, in drinking, in dalliance, in feasting, in apparell, and in such like excesse? One penny bestowed vpon the poore, shall be more acceptable to God, and more comfortable to themselues, then many pounds spent in vanity. And howsoeuer it bee a more blessed thing to giue then to receiue, Acts 20, 35. yet if God haue denied vs the ability, and meanes to do good, he accepteth the desire instead of the deed: If there be in vs a willing minde, it is accepted according to that a man hath, and not according to that he hath not, 2, Corin. 8, 12. Againe, others say, they must Obiect. 2 spare for their children; God hath giuen them many, and if they should not prouide for thē, they were worse then Infidels, and haue denyed the faith. They can alledge, that the fathers must prouide for the children, not the childrē for the fathers. But they must know, Answer. that such as spare more then is meete without conscience of this duty, without care of the poore, without imploying their substance to ye ends for which it is giuen, do gather without mercy, and bring a curse vpon their riches, that shall make hauocke of them in a moment, and as a swift winde blow them away. We reade of many in holie Scripture, that haue beene cheerefull giuers, and distributed in the simplicity of their hearts: shall we thinke that these had no families to maintaine, no childrē to bring vp, no daughters to bestow, no kindred to releeue? Yes, no doubt many of them had particular charges of their owne, wiues, children, fathers, mothers, kinsfolkes, and yet they forgat not this distribution.Acts 2, 45. The first Christians solde their substance and laide it downe at the Apostles feet, to be diuided as euery one had need. And the Churches which were in Macedonia, sent releefe to others euen aboue their ability, 2 Cor. 8, 3. They were poore themselues, and yet of their pouerty they were content to depart with somewhat. Albeit they had little, yet of that little they were willing to giue somewhat. Oh, but if Obiect. 3 we should follow such examples, wee may want our selues; and bring our wiues & children vnto beggery. I answer, Answer. if we extend our liberality, and the bowels of pitty vnto other, GOD that hath the hearts of all men in his owne hand, will mooue them to pitty vs, [Page 97] that wee shall taste the fruite that we haue sowen, and finde others as mercifull to vs as we haue beene mercifull vnto others. Liberality is as seed that is sowen in the earth. It shal yeeld a plentifull haruest, and it shall bring to some an hundred fold, to some sixty, and to some thirty fold. As wee sowe, so we shall reape: if we sowe plentifully, we shall reape plentifully: if we sowe sparingly, we shall reape sparingly. It is a fruite of infidelity and vnbeleefe, to call the promises of God into question, and when he promiseth to blesse vs, to feare that he will forsake vs. He hath giuen vs his word, that he which lendeth vnto the poore, shall not lacke, and assureth that he will pay vs againe. Would we desire a better paymaister? Can we desire or wish for any that is better able, or more willing? The Prophet speaking of his owne experience telleth vs, that he was young and now is old, yet he neuer saw▪ the righteous forsaken, nor his seede begging Obiect. 4 bread, Psal. 37, 25. Lastly, others pleading for their Corban, and loath to part with any thing, alledge, that the poore for the most part are leud and lazie, vngodly and vnthankfull, wicked & vnworthy to haue any releefe, they cannot affoord a good word to their benefactors. I answer, [...]nswer. that albeit idle persons are rather to be punished then maintained in their idlenesse, yet the Apostle after reproofe of such persons, addeth this exhortation, But yee my brethren, be not weary in well doing, 2▪ Thess. 3, 13. Be it that it fall out so (as sometimes it doth fall out) that the tongues of these euill men curse vs, yet their loynes shall blesse vs, as Iob [...]b 31, 20. testifieth, chapt. 31. Declaring that albeit many things fell out to restraine the course of liberality, as their multitude, importunity and ingratitude that are in need, yet he could not be hindred by any of them, from shewing mercy vnto them, [...]eut. 24, 53. considering, that if we feed them, their bellies shall blesse vs: if we cloath them, their loines shall blesse vs: if we visite them in sicknesse, their bodies shall blesse vs; nay their soules shall blesse vs, albeit their tongues reuile vs, and their mouthes be full of cursing and bitternesse. Let vs therefore turne our selues from them vnto God, who will reward euery good worke, euen to a cup of colde water. Heereby we shall testifie our religion to be sincere: hereby we shall be like our heauenly Father, & assure our hearts that we are his children: hereby we shall be made conformable vnto Iesus Christ our head, who being equall in glory with his Father, and being in the forme of God, made himself poore that he might enrich vs: hereby we shall prouide well for our selues, by making vs friends with the riches of vnrighteousnesse: yea hereby we shall heape coales of fire vpon ye heads of all vnthankfull persons, doing good for euill, and shewing mercy to them that doe not deserue any mercy at our hands.
25. The standard of the Campe of Dan shall be on the North side by their armies: & the Captaine of the children of Dan, shall be Ahiezer the sonne of Amm [...]shaddai.
26. And his host, and those that were numbred of them, were threescore and two thousand and seuen hundred.
27. And those that encampe by him, shall be the Tribe of Asher: and the Captaine of the children of Asher shall be Pagiel the sonne of Ocran.
28. And his host, and those that were numbred of them, were forty and one thousand, and fiue hundred.
29. Then the Tribe of Naphtali: and the Captaine of the Children of Naphtali, shall bee Ahira the sonne of Enan.
30. And his host, and those that were numbred of them, were fifty and three thousand, and foure hundred.
31. All they that were numbred in the camp of Dan, were an hundred thousand, and fifty and seuen thousand, and sixe hundred: they shall goe hindermost with their standards.
We are now come to the last standard, expressed in these wordes. These three, Dan, Asher, and Naphtali, that is, the Tribes that descended of them, being three of the sons of Iacob, doth the Lord in this place cast into the last squadron to make vp the fourth battailion. And albeit they were set in the last and lowest company of the army, yet wee do not reade that during the long time of their tarriance in the wildernesse, (which was the space of 40, yeares,) they opened their mouthes against the ordinance of God, or murmured through impatience and discontentment at the order established among them; neyther did other murmure at them, albeit some of the children of the handmaids were preferred before the naturall sons of Leah and Rahel. An hoast of men consisting of great multitudes, is like a full or corpulent body that needeth not any external meanes to throw it downe, it being ready to ouerweigh and ouersway it selfe through it owne heauines. Many estates and kingdomes arising from small beginnings, as it were large stoods from little fountains, haue proceeded & swelled so great,Liuy in the Preface to his History. that the bignes thereof is comberous to themselues, and the puissance of so mighty people hath wrought their own destructiō. Thus it fel out in ye commonwealth of Rome, whose proper power & strength (wanting a forrain enemy to encounter with all) wrought it owne ruine; so that it had no greater opposite then it owne too great felicity.Epito. Flor. But not to trouble our selues with forraine examples, let vs briefely touch the example of the Disciples of Christ: they were few in number, they were a little company, like a small boat that might be easily ruled and gouerned, inasmuch as they had the best Maister that euer was to stand at the sterne: yet they no sooner heard of Christs departure out of the worlde, but they condemned [Page 98] parity, and contended for superiority, Math. 20, 20. Thus we see what our nature is: one man cannot abide any to be his equall, another cannot suffer any to bee before him. Wherefore to cut off all occasion of emulation, and to teach them the benefit of contentation, the Lord assigneth to euery Tribe his standing place: and they in humility and obedience rested in the roome & ranke that God in mercy appointed for the generall benefit of the whole, and the particular good of euery one among them.
Verse 25, 26. [The standard of the Campe of Dan, shall be on the, &c.] The three combined together in this army (whereof Dan was principall, the other two, Asher & Naphtals, were assistants) are indeed the children of the handmaids, inasmuch as Rabel in greefe of her barrennesse, giueth her maid vnto her husband, who beareth him Dan and Naphtali: Leah also following her sisters example, giueth him her maid, who beareth & bringeth forth Asher. There can no reason bee assigned by man, why they should go march in this order then in any other, but onely the good pleasure of God: yet they are quiet, and striue not one against another, being brethren one to another. From hence we learne, that euery one Doctrine 6 ought to be contēted with his present estate: I say,Euery one is to be content with the condition wherein God hath set him. how meane soeuer our condition be, yet God requires it as a special duty at our hands, that therewith we be content. Hereunto commeth the commandement giuen by the Apostle, 1 Corinth. 7, 20, 24. Let euery man abide in the same calling, wherein he was called. To the same purpose hee teacheth elsewhere, that Godlinesse with contentment is great gaine: and afterward,1 Tim. 6, 8. Hauing food and rayment, let vs bee therewith content. And as he deliuereth this doctrine by precept, so hee sealeth it vp by practise and experience, Phil. 4, 11, 12. I haue learned in whatsoeuer state I am, therewith to bee content: I know both how to be abased, & I know how to abound: euery where, and in all things I am enstructed, both to be full and to bee hungry, both to abound and to suffer need. It is a great and wonderfull knowledge, and very hard to be practised, to know to be rich, that is, to vse riches soberly: it passeth our reach, vnlesse we haue a speciall and extraordinary grace giuen vnto vs. We must learne also, what it is to be poore, which is as hard a lesson as the former; forasmuch as we are ready to murmure vnder the Crosse: whereas though wee should walke naked, be hungry and thirsty, be afflicted and passe by the sword, yet we ought to be patient, & our trust must not faile which we haue in God, who will feed vs in the time of famine.
Reason 1 The reasons heereof are of great force, and carry authority vnto our consciences. First, God knoweth what is best for vs, farre better then we our selues doe. We seeke oftentimes to be aloft, but God seeth it better for vs to be below: we desire to be rich, God seeth it better for vs to be poore. Had it not bin much better for Hamman that was aduanced to honour, to haue sate in the dirt, or on the dunghill al the dayes of his life, thē in al the height of his honour, to bee hanged on the Gallowes which himselfe had set vp for another,Ester 7, 10. and so to taste first of the punishment he had deuised? Had it not beene better for the rich man to be cloathed with rags in stead of purple robes, & to eate a dinner of greene hearbs in stead of his delicious fare, then after all his pomp and pride to be tormented in hell fire? Luc. 16, 23. We are oftentimes ignorant of that should doe vs good: God is ignorant of nothing. We are ready to imbrace that which will do vs hurt, it is God that in mercy withholdeth it from vs, and vs from it. A sicke person longeth greatly for those things which encrease his disease, and bring him in danger of death; but the learned and expert Physitian will not suffer him to taste of them. A childe thinketh he is hardly dealt withall, that he is restrained of his desire, but his wise and discreet parents are constrained to bridle him of his lust, and that for his owne good. So dealeth God with vs, wee are as sicke persons that must be dieted, wee are as little children that must be ouerruled: the Lord our God is a louing Father, he is a tender Physitian ouer vs, who albeit he deny vs that we desire, yet he will withhold nothing frō vs yt he knoweth to be good for vs.
Secondly, we haue this comfortable promise from him, that he will neuer faile vs, nor Reason 2 forsake vs, whether we haue little or much, whether we be in prosperity or aduersity. It is he that feedeth the fowles of the aire, it is he that cloatheth the Lillies of the field: much more then are we assured that he will feed vs and cloathe vs, who are more of value then all the rest of his Creatures. This is the reason vrged by the Apostle, Heb. 13,Heb 13.5, 6. Be content with those things that ye haue: for he hath saide, I will neuer leaue thee, nor forsake thee, so that we may boldly say, The Lord is my helper, I will not feare what man can do vnto me. Where hee putteth vs in minde of the continuall care of God for vs, and that his prouidence watcheth ouer vs, which hee opposeth as a buckler against the common tentation that assaulteth vs, to wit, the feare of beeing quite forsaken of him, and left vnto our selues, from whence ariseth distrust in our hearts.
Thirdly, nature it selfe is content with a little, Reason 3 inasmuch as this is the common condition of all mankinde, Princes and people, high and low, noble and vnnoble: it brought vs naked into the world, and naked it will earry and conuay vs out of the world, according to the saying of Iob Iob 1, 21. concerning himselfe, Naked came I out of my mothers wombe, and naked shall I returne thither: the Lord gaue, and the Lord hath taken away, &c. There are two points of mans life, his entrance into the world, and his departure out of the world: there is but little distance, as it were a steppe and a stride [Page 99] betweene them. For what is our life but a vapour? The space that is in the midst, which is the time of our life betweene our birth & our death, hath many differences and diuersities that make vs vnlike one to another: some are poore, and some rich, some haue great aboundance, some haue nothing at all. But in the point from whence we come, and in the point to which we tend, we all meete: the beginning of our life, and the ending of our daies are both alike, there is no difference between them. Dust returneth vnto dust, and earth into the earth againe. If a man haue a little iourney to make, and a small way to trauaile, it is folly and vanity to make great prouision for it; as he that hath need but of one pitcher of water, shall not deale wisely to go about to draw out a great Riuer. So then, to desire superfluities, is to make open warre against the order of nature. This reason is set downe by the Apostle, in the place before alledged, where the doctrine had his confirmation; for hauing shewed that when God granteth vs raiment to cloathe our bodies, and giueth vs foode to fill our bellies, we ought to be content, he annexeth this consideration to strengthen it, For we brought nothing into this world, and it is certaine we can carry nothing out. [...]im. 6, 7. We see men dye daily, and led to it as flockes of sheepe: and when we haue taken care day and night what to eate, what to drinke, and what to put on, we beare nothing to the earth, but a winding sheete to couer our shame, and to hide our nakednesse.
Fourthly, let vs consider the contrary fruits. Reason 4 Such as haue a resolute purpose to grow rich, do referre heereunto all their thoghts, words, and deeds, they so thirst after the treasures of this world; that nothing is so sacred and religious, which they will make any conscience to violate, but they ouerthrow all law of God and man, and nourish in them the roote of all euill, and fall into a bottomlesse pit of al mischiefes. This the Apostle meaneth, when hee saith, They that will be rich, fall into tentation and a snare, [...]im. 6, 9. and into many foolish and hurtfull lustes, which drowne men in perdition and destruction. Such are as poore beasts yt are fallen into the snare of the hunter. The diuel is a mighty hunter, he hath many grins to catch vs and entrap vs, walking about like a roaring Lion, seeking whom he may deuoure. We are compassed about with the diuell and his angels, as with an army of wolues and wilde beasts; oppressed with iniuries, and ouerborne with violence: yet being vnder the protection of our God, we cannot faile, but bee well counterguarded. He hath promised he will haue a care of vs, so that the Lyons shall want and suffer hunger, and not alwaies be able to finde their prey, though they be cruell and rauenous: but the faithful man though he haue neither teeth nor pawes, nor take any mans goods away by fraud or force from him, yet God feedeth him and supplyeth all his wants; so that euery one should be pleased with his present estate and meanes of his maintenance, how mean soeuer.
The vses follow, which naturally arise frō Vse 1 hence; and those of reproofe shall haue the first place, which are of diuers sorts.The first reproofe. They breake out and transgresse against this principle, that are discontented with their present estate, and do murmure & grudge at the hand of God vpon them, and withall repine at the good estate of others. Thus it fared with the people of Israel sundry times, sometimes▪ through want of bread, Exod. 16, 2. Sometimes through want of water, Exod. 17, 2. Sometimes through want of flesh, Numb. 11, 4. Sometimes through feare of their enemies, Numb. 14, 2. Sometimes through danger of the way, by which they were to passe, Numb. 21, 5. They were neuer long contented with one estate, but brake out through impatience against God, and brought vpon themselues diuers plagues and iudgements whereby they were consumed. Thus is it with many in our daies, if we be pressed with any want of good things; or if we be chastened with the feeling of any euill things, we break out into rage and choller, and will not submit our selues to him that striketh vs. If we be bitten a little with famine, and haue not our necessities by & by supplied, we cry out against God and man, we are ready to say, What shal we eate, or what shall we drinke, or what shal we put on? If we fall into any sicknesse, that continueth with vs, we thinke God hath forgotten vs or forsaken vs, if he do not presently remoue his hand from vs, and that no man hath felt that which we feele. If we be in any trouble by losses of temporall things, though they be but trifles, by and by we imagine wee are vndone, it is too late with vs to think how to liue, and we are more out of patience, then if we had lost the loue and fauour of GOD. Thus doth the bitter roote of infidelity sticke in our hearts, & it brancheth forth into open rebellion against God, like the child that murmureth vnder the rod; for as that is the cause that the father taketh vp the whippe to whip him againe, so our resisting the hand of God when it is heauy vpon vs, doth not call in the iudgement, but rather constraineth the Lord to scourge vs againe, & to lay vpon our backs more strokes and stripes then he did before. The way to call in his corrections is, to submit our selues vnto him▪ to confesse our offences, to acknowledge his iust iudgements, according to the saying of the Prophet, I was dumbe, and opened not my mouth, because thou diddest it, Psal. 39, 9.
Secondly, it reproueth such as vse vnlawfull meanes, vngodly shifts,The second reproofe. & wicked policies to enrich themselues. These men care not what waies they vse, or what courses they take to get goods, & to heap vp riches for themselues & their posterities, whō they desire to raise vp on high, and to make great in this world. This vnsatiable humour is as the dropsie, or rather [Page 100] as the graue that neuer saith it is enough. It is euer crauing more, as a gulfe or whirle-poole ready to receiue, but not apt to shew what it hath receiued: and therefore doth God oftentimes crosse, and not giue any blessings to their labours. These make themselues vnfit for holy desires, for heauenly meditations, and for the kingdome of God. If any should aske them, whether their meaning be to make thē selues drudges to the world, bond-slaues to the Diuel, and so to cast themselues headlong to destruction both of body and soule, they would quickly answer, No; and defie those that should charge them with it. Notwithstanding, this inordinate affection bewrayeth what lieth in the heart, and discouereth that they goe about to cast themselues away wittingly and willingly, and to vndoe themselues vtterly. Wherefore, to the end we may vse our riches aright,How to vse our riches aright. wee are to practise two points: First, we must be poore in spirit, not glutted in them, nor glued to them, for then we shall be deceiued by them; according to the counsell of the Psalmist,Psal. 62, 10. Trust not in oppression, become not vaine in robbery: if riches increase, set not your heart vpon them. We must not be tied to our riches that we can neuer get from thē, but so to account of them, that whensoeuer it shall please God to make vs poore, and to take our riches from vs, to render vp ye whole into his hands, to forgoe them willingly, and to resigne them vp to him that gaue them, & is able to restore them. When Iob had lost all his cattell and children, and was fallen from the top of felicity to the lowest vale of misery, he could say with a quiet spirit, Blessed be the Name of the Lord, it is he that hath giuen, it is he that hath taken them away. This willingnesse to depart from them at the Lords call, doeth make it manifest that hee neuer made the wedge of gold his hope, nor saide to the fine gold, Iob 31, 24. Thou art my confidence: he reioyced not because his wealth was great, nor because his hand had gotten much, as he declareth in the protestation that he maketh of his integrity. Whereby he sheweth, that there passeth a secret communication & conference betweene the rich man and his riches, applauding himselfe for his money that he hath. True it is, a man will not speake vnto his riches, nor cannot heare his riches answere him: there passeth not an expresse dialogue betweene the monied man and his money, when he openeth his chest, or vnlocketh his coffer: but he vseth this manner of speech by way of faigning the persons, to set foorth the folly & vanity of such as haue store and abundance; they make a secret kinde of compact and conspiracy with their gold and siluer, they set downe their rest in it, they repose their trust vpon it, and will rather leaue all then depart from it. Neuerthelesse, he doth not reproue all ioy and gladnes when their goods encrease. It is lawfull to reioyce in all the blessings of God that he giueth, and we receiue. He requireth this at our hands, as it is expressed, Deut. 12, 7. Ye shall eate before the Lord your God, and ye shal [...] reioyce in all that ye put your hand vnto, ye and your housholds, wherein the Lord thy God hath blessed thee. This mirth and gladnes is so far frō displeasing God, that it is rather a fruite of the faith and feare which is in vs toward him,Calu. Serm. on Iob. forasmuch as wee learne thereby to praise his name, to confesse his goodnes, & to yeeld him thankes for the benefits which he bestoweth vpon vs. He speaketh therefore of a blinde reioycing, of carnal mirth and prophane iollity, such as is among worldlings, who are carried away with a loue of their riches, so that they forget God & remember no more their owne frailty and mortality. This is a franticke ioy that turneth vs away from God, and maketh vs drunken in the pleasures of this life. Secondly, while we enioy & possesse the things of this world, we must not keepe them to our selues, but know how to vse them moderately, as God hath commanded. They are giuen vnto vs to be vsed, they are as a talent committed vnto vs, for which we must giue an account. And when the day of audite commeth, & we can say no more then that we haue glutted our selues with them, and starued our neighbours, woe will be vnto vs, the rusting of them shall be a witnesse against vs, and shal eate our flesh as it were fire. It was not so with Iob, Iob 31, 16, 19. whose example we alledged before: he did not withhold the poore from their desire, nor cause the eies of the widdow to faile: hee did not eate his morsels himselfe alone, but the fatherles did eate thereof: he neuer saw any perish for lacke of clothing, nor any poore without a couering. This was the vse he made of his goods, to shew pitty and mercy when he saw any in aduersity. If we say onely, My friend, God helpe thee; & neuer succour him, it is no better then a meere mockery, & hypocrisie, to make shew of loue, and yet to doe them no good. God hath made vs stewards of his goods which he hath committed vnto vs; if we shal deuoure all our selues, and not communicate any thing to such as haue need, wee shall one day pay sweetly for this rigour and cruelty, when we shall receiue according to our deserts: for we also our selues must appeare before God, who will deale with vs as we haue dealt with others. He hath shewed al goodnes & kindnes vnto vs, and this ought to haue bin a rule & example vnto vs to shew mercy to our brethren: but because we haue shut vp our compassion from them, we shall receiue iudgment without mercy: and as we would not heare thē in their necessity, so God will stop his eares against vs in our misery. If we be carefull of these two points in the vse of this worlds good, that we do not put our trust in them, but imploy them to the good of others, we shall neuer be drawn away by the nets of Satan, to take away other mens goods wrongfully, to snatch and catch what we can from them, and to circumuent them in our [Page 101] dealing with them. Thus then are they met withall, that vse deceit and fraud to beguile & deceiue whom they can. This is the tradesmans sinne, that careth not how he selleth. He spreadeth his net to catch his brother; and all is fish with him that commeth into the net: he preieth vpon him that commeth vnto him, as if euery buier or brother were an enemy. Hee will not sticke to sweare & to forsweare himselfe, he maketh no conscience to lye at all assaies. He forbeareth not to vse naughty deuises and wicked practises to enrich himselfe and impouerish another. The roote of al these is discontentment with our estate, that wee haue not learned to rest our selues well pleased with that condition wherein GOD hath set vs, and therefore wee couet to rise higher then God affoordeth meanes, and to catch frō others that which belongeth not vnto vs.
Secondly, heereby direction is giuen vnto Vse 2 vs touching the things of this present life, what we may craue and desire of God in our prayers. This is called in the Lords prayer, Our daily bread for the day, Luc. 11, 3. [...]c. 11, 3. We haue liberty onely to pray for competent and conuenient food, and that onely for the day. This we see in the practise of Iacob, Gen. 28, [...]en. 28, 20. If God will be with me, and will keepe me in this way that I goe, and will giue me bread to eate, and raiment to put on, so that I come againe to my fathers house in peace, then shall the Lord bee my God. He desireth not great riches, or honors, or might, or maiesty, or earthly excellency & renowne, but food and raiment. These two necessary things he contenteth himselfe withall, and suffereth not his affections to wander farther. Hitherto commeth the praier of Agur, Prou. 30, 7, 8, 9. [...]o. 30, 7, 8, 9. Two things haue I required of the Lord, deny me them not before I dye: remoue farre from me vanitie and lies; giue me neither pouerty, nor riches; feed me with foode conuenient for me, lest I be full and deny thee, & say, who is the Lord? or lest I be poore and steale, and take the Name of my God in vaine. This ought to be the substance and subiect of our praier: a competent measure of earthly things ought to content vs: we must aske bread, not fulnesse of bread: raiment, not costly raiment: necessaries, Obiection. not superfluities. But may not a man prouide for the time to come, and lay vp in store for the times of need? I answer, Answer. yes, he may, he ought, as God shall affoord the meanes. This is a point of wisedome that God alloweth. It is a token not of niggardlinesse and miserablenesse, but of frugality and foresight, when goods gotten are for good vses reserued, and afterward profitably imployed, [...]autions to [...]e obserued [...]laying vp. and therefore is not forbidden. But wee must remember these cautions and conditions: First, they must be iustly gotten. Things euilly gotten, are as euilly kept, & oftentimes as euilly consumed. A little wel gotten, is better then the treasures of iniquity. One morsell of bread obtained by the sweat of our browes, is better then an house filled with robbery. That which is not well gotten, is not ours, but another mans. Secondly, as that which is laide vp must haue a sure foundation, it must be iustly and rightly gotten, so we must not put our trust and confidence in it. If God do but blow vpon it, he can driue it away, as chaffe before the winde: and if he do not take it from vs, yet he can make it to be vnprofitable vnto vs. Though he take not away our garments, he can make them that they shall not warme vs: and our food that it shall not nourish vs; so that albeit we haue bread, we shall not haue the staffe of bread; to teach vs, that Man liueth not by bread onely, Math. 4, 4. but by euery word that proceedeth out of the mouth of God. Thirdly, it must not be laide vp to be meate for the worme and the canker, but to be spent in lawfull vses. Our families challenge one part, the Church of God another, the poore Saints another, yea we are debters to them that dwell afarre off, euen to the Turkes and Infidels, so it be done in Christ, not against Christ: for we must do all for the truth, nothing against the truth. These rules of restraint being obserued, it is required of all, especially of those of meane condition, to haue an eye to the time to come. We must consider, not onely how we may liue presently, but how we may maintaine our selues heereafter. Now we liue in health, in wealth, or at least in a competent measure: we liue in daies of plenty, of peace, of liberty, and freedome to follow our businesse. We haue our limbes and strength of body able to labour and take paines. Wee know not what times and tempests hang ouer our heads. We may be visited with sicknesse, or pinched with pouerty, or haue our limbes taken from vs; we may be striken with blindnesse, or lamenesse: and if none of all these afflictions come vpon vs, yet the infirmities of old age will ouertake vs, which is as the night wherein we cannot worke.Eccl. 12, 3. Then the keepers of the house shal tremble, and the strong men shall bow themselues, and the grinders shall ceasse because they are few, & those that look out of the windowes shall be darkned: so that we should labour in the daies of our youth, & in the floure of our age, while the euill daies come not nor the years draw nigh, when thou shalt say, I haue no pleasure in them. Age is an hastie thing, it tarrieth for no man,Cicero de Senect. it will creepe vppon vs sooner then wee are aware. Wherefore doth GOD giue vnto vs all these meanes and this blessed opportunity▪ (which being once gone cannot be called backe) but that we should make vse of it? There is no day, but it hath his night: there is no calme, but it hath his storme: there is no peace, but it hath his warre: there is no health, but it hath his sicknesse. Though we haue now sufficient, we know not (alasse) what experience we may haue of want, and how soone also. Wee should therefore prouide in time of our health, to keepe vs in our sicknesse: wee should labour in youth to keepe vs in age: [Page 102] and lay vp in time of plenty, to furnish our selues against dearth and scarsity. We see the prouidence that was in Ioseph, he laid vp corne in the plentifull yeares, to serue them & saue them in time of famine, and therefore he preserued the liues of many thousands, Gen. 41, 48. The Apostles prouided afore hand to send succour and releefe to the Church of Iudea, being fellow-members of the same body,Acts 11, 28. and professing all one communion of Saints. So the Apostle teacheth, 1 Tim. 5, 8. If any prouide not for his owne, and specially for those of his owne house, he hath denied the faith, and is worse then an Infidell. But Christ our Sauiour saith, Lay not vp for your selues treasures on earth, Obiection. where moth and rust doth corrupt, and where theeues breake through and steale, Math. 6, 19. If then he forbid all men to lay vp, who shall dare to hoard vp any thing? I answer, Answer. he forbiddeth in some sort, not simply: to wit, to lay vp with respect to our owne priuate profite onely, without respect of the good of the Church or Common-wealth; as if he had said, Take heed that ye gather not riches for your owne vse and benefit alone, as if none should liue in the world besides your selues, and so make your treasures your trust, & place your happinesse and felicity in them. But our happinesse must be in heauen, and in the life to come, where it cannot be taken from vs. Againe, Obiection. it will be saide that Christ forbiddeth the care of the things of this life, and to take thought what to eate or what to drinke, or what to put on, Math. 6, 25. I answer, there is a double care, Answer. a lawfull and an vnlawfull, a godly and an vngodly care. The lawfull and honest care is that, whereby a man prouideth for things needfull in time to come. For if then we should begin to prouide: necessaries when we are presently to vse them, we should be like to souldiers, that are to seeke for armour when they should put it on; or like the foolish Virgins mentioned in the Gospell,Math. 25, 10. that went to buy oyle for their Lampes when it was too late. There is an vnlawfull care, which is ioyned with distrust. Such men doe neither deale vprightly and iustly in their callings to labour the thing that is good, and to get the thing that is honest in the sight of all men; neither yet commit the successe of their labours to the blessing of God, but vse shifts that stand not with equity and a good conscience. This maketh the heart heauy, & withdraweth vs from praier, from hearing the word, and from the worship of God. This is that which Christ forbiddeth in this place. If it be farther obiected, Obiection. that Christ saith, Take no thought for the morrow, for the morrow will take thought for it selfe: sufficient vnto the day is the euill thereof; Math. 6, 34. I answer as before, Answer. that the purpose of Christ is not to perswade any to sloth and idlenesse, or to slake in vs diligence in our callings, but to draw vs from all inordinate and distrustful care for the morrow, whereby we vexe our mindes with trouble and turmoile for things vnnecessary. Euery day by reason of mans sin, hath griefe enough, and therefore should euery day content it selfe with his owne care, and not cast his proiects for daies and yeares.
But while we condemne the vnlawfull carking, let vs take heed we doe not cast away that honest and holy care of prouiding things needfull in time to come. Christ our Sauiour had a bagge to keepe prouision for himselfe and his Disciples, which Iudas bare, Iohn 13, 29. Hence it is also, that he gaue commandement,Iohn 6, 12. that they should gather vp the broken meate, and addeth this reason, that nothing bee lost. This serueth as a notable instruction for men of meane ability and small meanes, to teach them to prouide in time for the maintenance of themselues and their families. This concerneth artificers & tradesmen, husbandmen and day-labourers, to seek as thrifty men to saue somewhat (as they say) against a wet day. They must labour and take paines while their strength is great, and their sight is good: that when they shal be old, or weak, or blind, and euery way vnable to follow their calling, they may finde meanes to maintaine them of their owne, and not seeke releefe abroad, and so be a burden vnto others: yea when GOD shall call them out of this world, (as we hold our life and all things else with the greatest vncertaintie) wee may leaue our wiues and children wherewith they may liue with comfort, and not depend vpon the kindnesse and curtesie of other men. This is a point little regarded of drunkards and vnthrifts, who, if they may haue for the present to satisfie their lusts, care not though they bring their seede to beggery. Woe be to such mercilesse Creatures, more cruel then the Tyger or the Beare, exposing their posterity to a sea of miseries. These are worse then the sauages & infidels, and haue denied the faith.
Let all poore men beware of idlenesse; let them not spend in a moment that which hath beene long in getting: let them not consume that little which they haue in belly cheere, & delicious fare, and in costly apparell, but vse the creatures of God soberly, moderately, & sparingly; considering both the shortnesse of their owne liues, and the hardnesse of other mens hearts. Let them not giue sleepe vnto their eies, nor slumber to their eie-liddes. Let the sluggards goe to the Ant, and learne wisedome by her waies, which hauing no guide, ouerseer, nor ruler, prouideth her meat in the summer, and gathereth her food in the haruest, Prou., 6, 7, 8.
Thirdly, seeing it is required of vs to haue Vse 3 contented mindes, it putteth vs in minde of this duty, that we auoid couetousnes which is directly contrary to contentation. It is a common corruption yt taketh hold of our corrupt nature, & a fruite of the old man which must be mortified of al the children of God, and so much the rather because it stealeth vpō vs at a [Page 103] sudden, and draweth away our hearts from God and godlinesse. This is the vse directly touched and taught by the Apostle, Heb. 13. [...]b. 13.5. Let your conuersation be without couetousnesse, and be content with such things as ye haue. The greatnesse of this sinne is such that it causeth a man to be an idolater, as Ephe. 5.5. Col. 3.5. This ye know, [...]h. 5.5. CoI. [...]. that no whoremonger, nor vncleane person, nor couetous man, who is an idolater, hath any inheritance in the kingdome of God, and of Christ. [...]ow the co [...]ous are [...]dolaters. The couetous are idolaters or worshippers of idolles two wayes. First, because they preferre their riches in their affections before God, the gift before the giuer of them; depending vpon them as vpon God, trusting in them, [...]b 31.24. as in God, saying vnto them, Thou art my confidence, as we heard before out of the booke of Iob.
Secondly, because they account their life to consist in their riches, and to rest vpon their wealth, rather then to stand on the prouidence of God, failing of all comfort, and hope, and ioy, when their wealth faileth them. Sathan vsed this bait to bring Christ himselfe to idolatry, when he offered vnto him the kingdoms of the world, and the glory of them. How easily we slippe into this sinne, appeareth by the example of the rich man that came vnto our Sauiour; when he was bid sell all that he had, hee went away pensine and sorrowfull, Matth. 19. Hence it is that he saith in another place, [...]k. 12.15. Take heed and beware of Couetousnesse, for a mans life consisteth not in the aboundance of the things which he possesseth. We are ready to flatter our selues, and to say to our soule, Thou hast much goods layd vp for many yeeres, take thine ease, eate, drinke, and be merry: vntill it be said vnto vs, Thou foole, this night shall thy soule be required of thee, then whose shall those things be, [...]ouetousnes [...]y be in the [...]ore, as well in the rich. that thou hast prouided? This is a sinne, not onely in the rich, but also in the poore. True it is, such as are in want and necessity, do wash their hands as innocent in this matter, but they do it as Pilat did touching blood, which notwithstanding did cleaue so fast vnto his loynes, that all the Fullers earth, and all the waters in the Sea, could not wash away the guilt, and staine therof from him. So the poore for the most part, put this sin farre from them, and thinke it doth not belong vnto them: they cry out against the rich, because they are couetous, as blinde men deceiuing themselues, and beholding their owne faces in a false glasse. For first of all, they vse vngodly shifts, and vnlawfull meanes to store themselues, which is right couetousnesse. They care not how they come by meate, money, corne, or any thing so they may haue it.
Againe, they beare not the burden of pouerty patiently, but murmure and grudge at it, nay, at him that sendeth it: but whosoeuer disdaineth his present state, because it is not higher, richer, and better, is couetous: therefore the poore may be couetous.
Furthermore, they are oftentimes idle, and liue by the sweat of other mens browes, and breake out into pilfering and stealing, and so not onely couet, but catch and conuey vnto themselues other mens goods. This also is couetousnesse, and this is a common sickenesse and disease of the poore. For as pride may walke and iet vp and downe in a russet coat, so may couetousnesse lodge in a simple and smokie cottage. But in whomsoeuer it be, whether in the rich or poore, it is a dangerous euil, it bringeth the couetous man to destruction of body and soule.2 King. 5.22. It brought the leprosie vpon Gehazi, that coueted the siluer, and garments that Naaman offered, Elisha refused, but he accepted. It brought a more heauy plague vpon the soule and conscience of Iudas, Matth. 27.5. for when he had betrayed his master for thirty shekels, in horror of himselfe, and of his fact, he went and hanged himselfe. Hee was brought vp with Christ and liued with him, who had instructed him not to couet after siluer, nor gold; he heard his doctrine, and beheld his miracles, yet hee was infected with this disease, worse then the dropsie or the hungry euill.The description of a couetous man. It seeth nothing in another without grieefe and sorrow, and is neuer well contented vntill he haue it himselfe, and then hee cannot bee satisfied, but still hee would haue more.
The more he hath, the more he thinketh he hath not. The more full his coffers are, the more he iudgeth them to be empty: for as much as he wanteth as well those things that he hath, as those things that he hath not. It is a great blessing of God,Chrys. in Math. 26. homi. 81. that the earth yeeldeth the fat of wheat: but the couetous man is not a little greeued, that in stead of eares of corne, it doth not shoot and send forth leaues of gold, that euery riuer doth not runne with streames of gold, and that the barraine mountaines haue not gold to bee digged out of them, in stead of stones. He is oftentimes greeued at the seasonablenesse of the weather, at the fruitfulnesse of the seasons, at the plenty of all things, at the increase of the earth, and at the sweet influence of the heauens; hee taketh it heauily, when there is store and aboundance, that there is no want, nor crying in our streetes; because he cannot fell his corne, his cattell, and commodities at the dearest rate. He hateth all men, both rich and poore: the rich, because he doth not possesse that which they haue: and seeth them to abound as well as himselfe, whereas he cannot abide that any should enioy any thing, and thinketh it lost that passeth by his doore: the poore, because they craue somewhat of him, which he is as vnwilling to leaue as his life: and therefore as if he were hurt, and wronged with all, he is angry and offended with all.
The more he hath,The more the couetous man hath, the more he coueteth. the more he craueth and coueteth. Euen as the drunken man is more vexed with thirst, then he that vseth to drinke with sobriety and moderation, and is therewith contented: so the couetous person, that [Page 104] hath the greatest plenty, is much more tormented with desire of more, then he that is satisfied with a small portion, or pittance of the things of this life.
It falleth out oftentimes that such as haue least charge lying vpon them, are most ouer-charged with this, as with a most heauy burden. This is that vanity that Salomon pointeth out,Eccle. 4.8. Ecclesiastes chapter 4. There is one alone, and there is not a second, yea, he hath neither childe, nor brother; yet is there no end of all his labour, neither is his eye satisfied with riches, neither saith he, For whom doe I labour, and bereaue my soule of good? It is not abundance, or masses and mountaines of gold and siluer that can quench this vnsatiable thirst, but thereby it is rather encreased. For as more wood put to the fire, augmenteth the flame and the heat: so the desire of many by addition of wealth, is multiplyed. He is fitly compared to the man possessed with an vncleane spirit,Chrysost. in Matth. 8. hom. 29. & in Mat. 26. hom. 82. who wore no cloathes, but had his dwelling among the tombes and mountaines: no man could binde him nor tame him, but he brake the fetters and pulled the chaines asunder, and cut himselfe with stones, Mar. 5.3. Luke 8.27. He was exceeding fierce, but couetous men are farre worse. He that was possessed, was deliuered by the word of Christ, and the diuell was driuen away, and left his hold: but they that are seruants, or slaues to their money, will not hearken vnto Christ; they haue so much of this earth in their eares, or rather in their hearts, that albeit they heare him daily preached vnto them and sounding as a shrill or loude trumpet, yet they beleeue not, they yeeld not, they obey not. The man possessed spared not such as came neere him: but they spoile and rauin as wel afar off frō them as hard by them; they spare none whom they catch in their snares, not friends, not kinsmen, not brethren: they teare them, and rent them in pieces, whomsoeuer they can compasse. Hee went naked: but these clothe themselues sumptuously (except such as grudge themselues apparrell) with the spoiles of others, as if they had taken them prisoners in the day of battel, and make them goe naked, or in threed-bare coates that come in their way. He smote himselfe, not knowing what he did: but these smite and kill others secretly, they grinde the faces of the poore, and pull off the skin from their backes. He abode among the graues and tombes of the dead; but these are very sepulchers themselues. For what is a tombe, but a stone couering the body of the dead? What then? are not their bodies much more wretched and miserable then those stones, which couer their dead soules, dead in sinne, and as stinking carcasses casting out a loathsome sauour? And to this purpose Christ speaketh to the Pharisees, Matth. 23.27.Matth. 23.27. Ye are like to whited sepulchers, full of extortion & excesse, full of hypocrisie and iniquity.
This sinne hath diuerse branches vnder it, according to the diuers practises of it, first,The branches of coetousnesse. when men seek only or principally for worldly goods, neglecting or not regarding spirituall graces in comparison of them. Wee are charged to lay vp our treasure in heauen, Matth. 6.19, 20, 33. where the moth cannot corrupt it, nor theeues steale it. We are commanded to seeke first the kingdome of God, and his righteousnesse. But whatsoeuer God require of vs, the greatest sort doe what they list: for as Esau sold his birthright for a messe of pottage, Heb. 12.16.Religion [...] regarded. So doe prophane men sell their soules for old shooes, and saluation purchased by Christ at a most deare rate, for a song. This may seeme strange vnto some, but there is nothing will appeare more true, if we consider the course of the world, and obserue the liues of men. This is the sinne of our age, wherein the least profit and pleasure is cared for aboue true religion. Euery drunken feast is cause sufficient with vs to intermit ye worship of god. Euery prophane meeting of prophane men, is valued and prized aboue the word of the eternall God. Euery feast that after a heathenish manner is yeerely solemnized, giueth occasion to multitudes to prophane and pollute the Sabboth that ought to be sanctified with publike and priuate duties agreeable vnto it; and to set that banket at nought to which God inuiteth vs by his Ministers. Our thoughts, our meditations, our desires, our delights, are so taken vp with earthly things, that though there be much preaching, there is little profiting; though there be much teaching, yet there is little hearing, little obedience.
The second branch of couetousnesse, is to put our trust and confidence in the things of this life, which is the idolatry of the heart, as we noted before. If we set our hearts vpon our goods, we make them our God, and the earth our happinesse. Hence it is, that Christ maketh it so hard a matter for a rich man to enter into the kingdome of heauen, as for a Camel to goe through the eye of a needle, Matth. 19.Matth. 19. [...] because they trust in their riches, Mar. 10.24.Mar. 10.24. Likewise the Apostle chargeth Timothy to charge them that are rich in this world, that they be not high minded, neither trust in vncertaine riches, but in the liuing God, who giueth vs richly all things to enioy, 1 Tim. 6.17. The third branch is, when we regard and respect onely our selues. It is not enough, that we doe no harme with them, God requireth that we doe good. Christ shall say at the last day, I was an hungred, and ye gaue me no meate: naked, and ye clothed me not: sicke and in prison, and ye visited me not: goe into euerlasting fire prepared for the diuell and his Angels. That euill seruant that did not diuide his substance among his fellow seruants, perished through his couetousnesse: and he that receiued one talent, and digged in the earth to hide it, had it taken from him, and heareth this sentence denounced against him: Thou wicked and slouthfull seruant and vnprofitable.Matth. 25. [...] God [Page 105] bestoweth not his blessings vpon vs to fat our selues with thē, as Oxen in a stall, or as swine in a stye, without all consideration of the Church, or Common-wealth, or of the poor: but he hath made vs stewards and disposers of them to the glory of God, and the good of others.
[Verse 31. All they that were numbred in the campe of Dan, &c:] We see in this place that this last standard beareth the name of Dan; whereby we see that God raiseth vp as a chiefe instrument in this mighty host, one of the lowest sort, one that was obscure in the family of Iacob; which serueth to magnifie the mercy of God, & to depresse the pride of man. Iacob in his last will and testament, foretelleth the estate of this Tribe, Gen. 49, 17. Dan shall be a serpent by the way, an adder in the path, that biteth the horse-heeles, so that his rider shall fall backward: which declareth, that the power & might of this Tribe should not be great, but preuaile rather by fraud and deceit. [...]. 15, 76.18, 27. Thus Sampson preuailed against the Philistims, and afterward they ouercame the City Laish, [...]ctrine 7. [...]d often [...]es maketh [...]ise of the [...]kest in [...]ments. and burnt it with fire. We learne from hence, that it pleaseth God oftentimes to chuse and vse the weakest & meanest men, to bee instruments for the accomplishing of his greatest workes. Hee maketh choice of inferiour things to performe his decrees, and to do good to his Church, and to serue him wheresoeuer hee purposeth to imploy them. This appeareth cleerer then the Sun throughout the Scriptures, in preferring the younger before the elder, in the calling of many Iudges, in the election of many Kings, in the separating of many Prophets, and in the ordaining of many Apostles, who were of little reckoning and estimation before their honour and aduancement, to verifie that which the Psalmist saith, Psal. 75, 6, 7. Promotion commeth neyther from the East, nor from the West, nor from the South, but God is the Iudge: he putteth downe one, and setteth vp another. Saul was a seeker of his fathers asses, and though hee found not them, he found the kingdome, Samuel being sent to annoint him, 1 Sam. 10. Dauid was the youngest of his fathers house, and the lowest among one of the lowest families, left with the sheepe in the wildernesse, according to that in the Psalme, He chose Dauid his seruant, and tooke him from the sheepefolds, [...]al 78, 70, 71 from following the Ewes great with young, he brought him to feede Iacob his people, and Israel his inheritance. And as God chose him from feeding a flocke of sheep, to feed a better flocke, so he chose some of his Apostles from catching fish, to catch foules. Peter was a fisherman, as before him Amos was an heard-man. Thus did God throw downe the strong walles of Iericho, not by might of men, nor by munition of war, but by Rams horns, which were blowed by the Priests, Iosh. 6, 20 In the creation, he brought light out of darknesse, the fowles out of the waters, and all things out of nothing, Gen. 1, 3, 20. Heb. 11, 3. Christ wrought many of his cures in like manner, in healing the blinde man; for hee spate on the ground, & made clay of the spettle, and then annointed the eyes of the blinde man with the clay: then he had him wash in the poole of Siloam, who by and by went his way, & washed, and came seeing, Iohn 9, 6, 7. Likewise in the worke of our redemption, the truth of this is more apparant, for he wrought by contraries, bringing life out of death. He came downe to the earth, to lift vs vp into heauen,Beza. Confess. chap. 3. art. 29. Eph. 2, 6. He suffered the punishments of our sinnes, that he might make vs free from them, Math. 11, 28. 1 Pet. 2, 24. He perfectly fulfilled all righteousnesse, that he might couer our vnrighteousnesse, Rom. 5, 19. And to the end he might fully satisfie for our sinnes, hee was made sinne, that wee might be made the righteousnesse of God in him, 2 Corin. 5, 21. He was bound, that we might be loosed: hee was condemned, that we might be acquitted: he was crucified in his body, that hee might nayle our sinnes to his Crosse, and fasten them there for euer, Col. 2, 14. He tooke vpon him the curse due to vs, that he might appease the wrath of his Father against vs, Heb. 10, 10. He dyed for vs, that we might liue: he was buried and laide in the graue, that he might ouercome death in his owne cabin and denne, Acts 2, 24. Lastly, he rose againe as a Captain and Conqueror from the dead, and could not be holden of the sorrowes of death, that wee should walke in newnesse of life, Rom 6, 4. All these examples, of Saul, of Dauid, of Amos, of Peter, of Christ, of the Patriarkes, of the Prophets, of the Iudges, and of the Apostles, serue to teach vs this truth, that it is the manner of Gods dealing, to make choise of small meanes to effect great matters, and to single out weake instruments to worke out worthy enterprises.
Neither ought this to be maruelled at, as Reason 1 strange in our eyes. For if there were no other reason to induce vs to beleeue it, the only will and good pleasure of God ought to be sufficient, as being the highest mouing cause, and indeed the cause of all causes. His will is a law, and who shall heerein controule him of errour, or conuince him of folly, or condemne him of vnsufficiency? If he will let the full & rich goe away empty, who shall say vnto him, Why dost thou so? Or who can accuse him of rashnesse? This is that which Christ our Sauiour setteth downe, Luc. 10, 21. In that houre Iesus reioyced in spirit, and saide, I thanke thee, O Father, Lord of heauen and earth, that thou hast hidde these things from the wise and prudent, and hast reuealed them vnto babes: euen so Father, for so it seemed good in thy sight. Where wee see, he maketh the pleasure of God to be the stay of himselfe: so it ought to be with vs, if we once come to know what seemeth good in the eyes of God, though we know no more, though we can see no farther, [Page 106] and though ten thousand reasons as a mighty army may seeme to encounter against it, yet we must rest our selues vpon it as vpon a rocke, and build our house vpon it as a foundation.
Reason 2 Secondly, this serueth best to make manifest the glory of God, when as great things are done by a weake hand. Now, the weaker the instruments are, which he setteth on work, the more euidently is his power seene, and the better doth his praise appeare. This gaue Dauid comfort and assurance being a stripling, vnarmed and vntrained to the field, to encounter hand to hand in a single combat with a mighty gyant: he doubted not to ouercome him, but was perswaded in his heart of his helpe that neuer forsaketh his that trust in him and call vpon him, that he should smite him with his sling, & take his head from him with his sword, and giue the carcasses of the hoste of the Philistims, vnto the fowles of the ayre, and to the wild beasts of the earth: and he maketh this the reason of all, That all the earth may know that there is a God in Israel, 1 Sam. 17.46.1 Sam. 17.46. This also doth the Apostle inferre and inforce in another kind, speaking of our saluation and redemption, and of those that are counted worthy to be partakers of them, 1 Cor. 1.26.1 Cor. 1.26, 27, 28, 29, 31. You know your calling, how that not many wise men after the flesh, nor many mighty, nor many noble are called: but God hath chosen the foolish things of the world to confound the wise: the weake to confound the mighty: the base and despised to bring to nought things that are magnified in the eyes of men, That no flesh should glory in his presence, &c. according as it is written, he that glorieth, let him glory in the Lord. His glory is lesse aduanced and set forth by great persons; they are as a cloud before our eyes, or as amist▪ and veile to ouershadow vs, and to keep from vs the glorious light of the bright shining Sunne, I meane the glory of the mighty God: as the Lord himselfe teacheth Gideon, The people that are with thee are too many for me to giue the Midianites into their hands, lest Israel vaunt themselues against me, saying, Mine owne hand hath saued me, Iudg. 7.2.Iudg. 7.2. So then, whether we doe consider the first moouing cause which is the will of God, or the last final cause which is the glory of God, it appeareth hee will oftentimes accomplish great things by meanes and instruments of low degree.
Vse 1 Let vs proceed to the vses, and handle them briefly. First, forasmuch as God aduanceth weake things to worke out the decree of his prouidence, wee may truely conclude from hence the powerfull hand of God, that is able to bring to passe whatsoeuer he pleaseth. Hee worketh after the pleasure of his owne will, sometimes by weake meanes, sometimes by no meanes, sometimes aboue meanes, and sometimes contrary to meanes. When the chiefest among the sonnes of men will bring any thing to passe, they make choice of the fittest and forwardest meanes, euen such as are most likely in the eies of men, and in the iudgement of the world. When Salomon purposed to build the Temple for the worship of God, he made choice of the fittest wood,1 King 5. [...]. and of the fittest workmen: it was in him to chuse them, but it was not in him to qualifie them whom he findeth in themselues to be vnfit. But it is not so with God, he oftentimes employeth the most backeward, vntoward, vnlikely, vnpossible; because he is able to fit them and furnish them with power, strength, and ability to goe through with the worke that he setteth them about: so that wee may cry out with admiration, How great and wonderfull is his Name in all his actions! This is concluded directly, Psal. 8.Psal. 8.1, 2. O Lord, our Lord, how excellent is thy Name in all the earth! who hast set thy glory aboue the heauens: out of the mouth of babes and sucklings hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and the auenger. Where we see, that vpon Gods choice of weake and infirme instruments, he gathereth the excellency of his Name, and the greatnesse of his power, which he repeateth againe in the last verse, O Lord, our Lord, how excellent is thy Name in all the earth. There is none is aboue him, none is equal vnto him, none can be matched or compared with him: all things are put vnder his feet.
Secondly, we learne another trueth to bee Vse 2 acknowledged of vs, that all things are not to be respected according to the outward appearance. We are oftentimes deceiued, and cannot see into the workes of God. Our Sauiour speaketh notably to this purpose against the Pharisees, Luke 16.Luke 16.15. Yee are they which iustifie your selues before men, but God knoweth your hearts for that which is highly esteemed amongst men, is abomination in the sight of God. This may not any way seeme strange vnto vs, forasmuch as God respecteth no mans person, as Gal. 2. where the Apostle proouing himselfe to be an Apostle, not of men, neither by man, but by Iesus Christ, who called him from heauen to preach the Gospel, saith, Of these, Gal. 2.6. who seemed to bee somewhat (whatsoeuer they were, it maketh no matter to me; God accepteth no mans person) for they who seemed to bee somewhat, in conference added nothing to me. In these words he speaketh of the Apostles, Peter, Iames, and Iohn, that had beene poore fisher-men, and men of small reckoning and respect, yet they were honoured of God to be Apostles and planters of Churches, so that hee saith, It skilleth not what they haue beene in times past. Euery man therefore is to be esteemed according to his calling, and to bee accounted off according to the grace of God giuen vnto him. Many that are first, shall be last, and the last shalbe first. We must esteeme of men, not as they haue beene, but as they are. When men haue repented, wee may not [Page 107] vpbraid them with their liues past, nor cast in their teeth, their former offences. We must not take occasion by the infirmities of mens actions to contemne their persons. Such is the mercifull dealing of God toward vs, that he accepteth not of vs as we haue beene, but as we are when we repent and returne vnto him.
It is the policy of Satan, and the impiety of his instruments to obiect the weakenesse and slippes of our life past: but we say vnto him, and vnto them all, Tell vs not what wee haue beene: but tell me what by the mercy of God I am, and what by the strengthening Spirit of God I will be. I am a sinner, I confesse it: howbeit, I am a penitent sinner. We are not therefore to be carryed away with the consideration of mens persons and outward quality or condition of life, as countrey, or kindred, or sexe, or age, or birth, or riches, or pouerty, or learning, & such like; for as much as God giueth not his gifts according to the outward appearance of the person, but according to his wisedome and pleasure, which are alwayes iust, and respecteth not the rich more then the poore, for they are all the worke of his hands, Iob 34.19. [...] 34.19. This doth the blessed Virgin acknowledge, [...]e 1.48. Luk. 1. that the Lord regarded the lowe estate of his handmaid, so that thenceforth all generations should call her blessed. Hence it is that hee reprooued the humane iudgement of Samuel, beholding the person of Eliab the eldest sonne of Iesse, and saying, Surely the Lords annointed is before him: Looke not on his countenance, or on the height of his stature, because I haue refused him: for the Lord seeth not as a man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart, 1 Sam. 16.7. [...]am. 16.7. Those whom God honoureth we must honour, and despise no man for the meanenesse of his place, and basenesse of his person, and lownesse of his condition. They are therefore iustly to be reprooued that reiect the Ministery of the word, in regard of the simplicity of their persons that are the Ministers: as they dealt with Christ our Sauiour, [...]ke 4.22. [...]rke 5.23. Is not this Iosephs sonne? from whence hath this man these things? and what wisedome is this which is giuen vnto him? Is not this the Carpenter? the sonne of Mary? the brother of Iames and Ioses, and of Iuda and Simon? and are not his sisters with vs? Thus they were offended at him. Hence it is, that Christ saith vnto them, A Prophet is not without honour, but in his owne countrey, and among his owne kinne, and in his owne house, Mar. 6.4. [...]arke 6.4. It skilleth not whether the Ministers be rich or poore, wise or simple, noble, or vnnoble; if they say vnto vs, Siluer and gold haue we none but such as we haue we giue vnto you, Act. 3. [...]ct. 3.6. we must accept of them and of the word of reconciliation, and account their feet beautifull that bring glad tidings of good things. Though they bring heauenly treasures in earthly vessels, yet the excellency of the power is of God: so that the meaner the person of the Minister is, the more we ought to magnifie the Author of their ministery, remembring alwayes that we ought not to haue the faith of our glorious Lord Iesus Christ in respect of persons.
Thirdly, for as much as God vouchsafeth Vse 3 to chuse weake agents to promote his causes and to further his workes, we conclude from hence that fearefull is the estate of the wicked; if their eyes were opened to behold it, and their hearts enlightened to take notice of it. Howsoeuer they set their hornes & heads on high, and exalt themselues in their owne pride, yet the poorest and simplest meanes strengthened of God, and armed by his power, shall be able to bring them downe to the ground, and to lay their honour in the dust. They shall know one day that they fight against God, and rebell against the most High, who wanteth no weapons to destroy them; he can arme the least things against them, as wee see in the destruction of the Egyptians, to wit lice, flyes, frogs, grashoppers, and such like, all brought vpon them by the rod of Moses. This vse is concluded by the Prophet Esay, Chap. 27.11.Esay 27.10.11 When the boughes thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no vnderstanding, therefore he that made them will not haue mercy on them, and he that formed them wil shew them no fauour. He sheweth in these words, and in this place, the certainty of the destruction of the enemies of the Church, their defenced cities shall be desolate and left like a wildernesse. But how shall this be? God needeeth not the power of mighty enemies, hee needeth not armies of men, or legions of Angels, or such like strong meanes to effect it, the women shall come and set them on fire, that is, weake meanes and silly creatures, euen such as are by nature fearefull, an army of Hartes shal haue strength and courage enough when God setteth them on worke. Great is the force of weake Souldiers vnder such a Captaine. If they that haue the least power and pollicy be made the Lords workemen, and employed in his seruice; who shall be able to daunt them and to driue them from their worke? who shall fray them and affright them, and make the rest of them turne their backes? They haue their calling and commission, and they canneuer ceasse, vntill they haue ended the businesse, and finished the worke to which they were sent; according to that which Gamaliel saith of the preaching of the Apostles, being in themselues, & of themselues simple and vnlearned men, Refraine from these men, and let them alone, &c. for if it bee of God, ye cannot ouerthrow it, lest haply ye be found euen to fight against God, Act. 5.Act. 5.38.39. This is little regarded or considered of the enemies of God, and the persecuters of the Church, they runne on in their wilde courses, & think they can doe what they list: whereas they ly open [Page 108] to euery iudgement, and euery creature shall be able to worke out their destruction.
Vse 4 Fourthly, seeing it seemeth good to God to accept of their seruice that seeme farthest off and most vnlikely to doe him seruice: let no man presume vpon the greatnesse of his gifts, and the excellency of his calling: let him not lift vp himself aboue others, to think himselfe better & preferre himself before his brethren, neither contemne them of lower degree, of meaner place, of lesser gifts. The heart is of the Lord, the blessing is of the Lord, the successe is of the Lord. Hence it is that the Apostle saith,1 Cor. 4.6, 7. Who maketh thee to differ from another? and what hast thou, that thou diddest not receiue? Now if thou diddest receiue it, why doest thou glory as if thou hadst not receiued it? 1 Cor. 4.7. Our Sauiour rebuketh a young man that would not giue ouer the world, and telleth him,Matth. 19.30. and 20.1.16. the first shall be last; and the last, first, Such as in the visible Church haue the chiefe place, and in the opinion of men are in greatest account, because they carry the greatest name of piety and holinesse, are nothing lesse inwardly then that which they appeare outwardly, and therefore notwithstanding the roome and reputation that they hold in earth, they shall be quite shut out of the kingdome of heauen, as was verified in the Scribes and Pharisees, and all hypocrites, who for a pretence made long prayers, but shall receiue the greater damnation. This he sheweth farther by the similitude of an housholder, who hired labourers at all houres into his vineyard, and thereupon concludeth the point againe, that the first shall be last, and the last first. Presume not therefore of thy selfe, neither glory in thine owne workes, nor boast of thine own gifts: it may please God to sanctifie others to goe before vs, and to make them out runne vs that sette out after vs. Hee accepteth them that are of smaller gifts and lower place, and therefore we ought not to reiect them or contemne them. When he chose speciall witnesses of those things that he spake and did, and sent them out to heale the sicke, and raise the dead, and cleanse the lepers, to giue sight to the blinde, and to preach the Gospel, he did not call the learned & wise men of the world, but simple fishermen and such as the world accounteth idiots, and men of no fashion, or estimation. Such then as seeme to be behind, are taken forward, and made more profitable then those that were before them. Wee see this in Amos, Amos 7.14, 15 He was no Prophet, nor a Prophets sonne, but an heardman and a gatherer of Sycamore fruite: the Lord tooke him as he followed the flocke, and said vnto him, Goe, Prophecy vnto my people Israel. 1 Tim. 1.13. 1 Cor. 15.8.9. Act. 8.1. and 9.1. Ephe. 3.8 Gal. 1.23. The like wee might say of Paul, he was most vnlike to be called and to be imployed in the affaires of the Church, as himselfe confesseth, and the history of the Actes importeth, 1 Tim. 1.13. 1. Cor. 15.8, 9. Act. 8.1. and 9.1. Ephe. 3.8. He confesseth that before his conuersion to the faith, he had been a persecuter, a blasphemer, and iniurious: consenting to the death of Stephen, and breathing out threatnings and slaughter against the disciples of the Lord: one borne out of due time, the least of the Apostles, the least of all Saints, not meete to be called an Apostle, but rather a destroyer of the faith of the brethren. But when he came to preach the faith which before he destroyed, he was nothing inferiour to the chiefe Apostles;2 Cor. 11. [...] more then a Minister of Christ, in labours more aboundant, in stripes aboue measure, in prisons more frequent, in deaths oft; louing him very much, of whom he had receiued much, so that he gaue no place to the residue of the Apostles.
Euen as in the manner of the natural generation, we see that oftentimes, such as are of weakest nature and constitution of body, are blessed with increase of children, and a plentifull posterity, more then those that are of stronger complexion: so such as haue meane gifts, and lesser knowledge, and perhaps neuer trained vp in the schooles of the Prophets, may saue more soules, and bring more to God then such as haue taken many degrees, and haue attained to a great depth, and profoundnesse of learning, as we shall haue occasion farther to shew in this booke. What then?Chap. 8. Obiection. are Vniuersities to be despised? are schooles of learning to no purpose? No: Answere. they are nourceries of knowledge, humane and diuine. They are as those riuers that water the garden of God. The Lord blesse them that blesse those places, and curse them that are enemies to the peace and prosperity of them, and thrust thorough their loynes that wish their hurt, neither let them which goe by, say, The blessing of the Lord be vpon such, we blesse you in the Name of the Lord. Neuerthelesse, the Lord is not bound to such as are brought vp in those places: but maketh the labours of those that want the Artes and Tongues, being conscionable in their callings, very auaileable, to the glory of his Name, and to the sauing of many soules.
Lastly, we are put in mind of this duty, that Vse 5 we ought not to rest vpon flesh and blood, as vpon a reede that will deceiue vs, but vpon God the Rocke of our saluation. Some put their trust in horses, and some in charets, Psal. 20. and some in Princes, Psal. 146. We can make no resistance against the weakest things, which are as warlike weapons, that neuer returne empty, but euen they shall be able to push vs downe and to preuaile against vs, and to destroy vs vtterly. Let vs not therefore lift vp our mindes against God, but humble our selues before him. Our strength is nothing, our multitudes are nothing, our Armor and munition is nothing, if God fight against vs. Let vs not thinke to escape his hands, who is able to arme few against many, and the weak against the strong, as 1 Sam. 14.6.1 Sam. 14 6. where Ionathan saith to the yong man yt bare his armour, Come and let vs goe ouer vnto the Garison [Page 109] of these vncircumcised, it may be that the Lord will make for vs: for there is no restraint of the Lord, to saue by many or by few. The same in effect Dauid speaketh to the Philistime, The Lord saueth not with sword and speare, [...] [...]7.47. (for the battell is the Lords) and he will giue you into our hands. Thus also Asa cryed vnto the Lord his God, when a great hoste of a thousand thousand, came out against him: Lord, it is nothing with thee to helpe, [...] 14.11. whether with many, or with them that haue no power: Helpe vs, O Lord, our God, for we rest on thee, and in thy Name we goe against this multitude; O Lord; thou art our God, let not man preuaile against thee. We must therefore renounce all pride in our selues, and that vaine confidence which will deceiue vs. We haue to doe with God. If he will destroy vs, and deliuer vs as a prey into the iawes of death, [...] praelect. [...]. though there be no enemie to resist vs, nor power of man to ouercome vs, yet we may not secure our selues, nor suffer our hearts to be compassed about with presumption, as with a chaine, he is able with the breath of his nostrils to blow vs away, that we shall be no more.
This vse is concluded by the Prophet Ieremy, chapter, 37.9.10. [...] [...]7.9.10. Thus saith the Lord, Deceiue not your selues, saying, The Chaldeans shall surely depart from vs: for they shall not depart. For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise vp euery man in his tent, and burne this city with fire. Whereby we see that destruction of a kingdome, or of a city dependeth not vpon a multitude of men, or vpon the valiantnesse and violence of souldiers, but vpon the pleasure of God, who executeth his iudgements by what hands soeuer he will. For when a few and poore remnant remaine, and those of wounded men halfe dead, and wholly vnable to resist, euen such as are thrust thorough with the sword, gasping for life, and ready to giue vp the Ghost: yet shall they recouer the battel that was lost, and obtaine the victory, and conquer the conquerer, and strike down as bulrushes the strongest and choicest men that before preuailed and had the vpper-hand.
A notable example and memorable exploit whereof we haue recorded in the Turkish history, [...]. history [...]e life of [...]rath the [...] concerning a Christian souldier, who sore wounded and all bloody, seeing Amurath the third king of the Turkes, comming after the victory that he had obtained, to take a view of the dead bodies, which without number lay on heapes in the field like mountaines, seeing him I say, rose vp as well as hee was able in staggering manner (as if it had beene from death) out of an heape of slaine men, and making toward him, for want of strength, fell downe diuers times by the way as he came; at length drawing nigh vnto him, as though he would haue craued his life of the tyrant, and in honour of him haue kissed his feete, suddenly stabbed him in the bottome of his belly with a short dagger, so that the conquerour was conquered, and presently dyed.
Thus it is with poore weake men when God strengtheneth them, for the feeble become strong, and the strong feeble.
32 These are those which were numbred of the children of Israel, by the house of their fathers, all those that were numbred of the Campes throughout their hostes, were fixe hundred thousand, and three thousand, and fiue hundred, and fiftie.
33 But the Leuites were not numbred among the children of Israel, as the Lord commanded Moses.
34 And the children of Israel did according to all that the Lord commanded Moses: so they pitched by their standards, and so they set forward euery one after their families, according to the house of their fathers.
Hitherto, we haue spoken of the order prescribed vnto Moses, and the people, to be obserued: now followeth briefly the execution of the commandement, as the conclusion and shutting vp of the Chapter, in these 3 verses. Howbeit before ye performance thereof, Moses addeth two cautions necessary to be obserued and considered. First, the totall summe of them that were numbred before, which amounted to the number of sixe hundred thousand, and three thousand, fiue hundred and fifty. Loe, how great the blessing of God was in multiplying his people, and what the truth of his promise is, that he made to Abraham.
Secondly, the exemption of the Leuites, who were acquitted and discharged out of the former muster, being appointed to another office of another nature, verse 33. Then is annexed the obedience it selfe, to the commandement of God: set downe both generally, The children of Israel did according to all that the Lord commanded Moses: and then particularly in two points, They pitched by their standards, and they set forward euery one according to their families, according to the house of their fathers. No man murmured at the order of God, no man enuyed his superiour, no man contemned his inferiour, but all of them rested in his ordinance, & marched according to his direction and appointment. We learne from hence, that it is the duty of Gods children Doctrine 8 to yeeld obedience, not onely to some,It is our duty? o yeeld obedience to all Gods commandements. but to all the commandements of GOD. God requireth at our hands, a full and entire obedience.
Doe wee require commandements to confirme this vnto vs, or would we haue examples? Let vs consider both. And first for precept. The Apostle is plaine, 2. Corin. chap. 7.1.2 Cor. 7.1. Hauing these promises, let vs cleanse [Page 110] our selues from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God. Where we see he perswadeth to make a through worke, to clense our selues, not onely from some filthinesse, and to retaine some, but from all: not onely of the body, but of the soule, euen of the whole man. Likewise, in the former Epistle,1 Cor. 5.7. chap. 5.7. purge out the olde leauen, that ye may be a new lumpe, as ye are vnleauened. He confesseth that they were renewed and regenerated in part, and therefore concludeth, must proceed and goe forward vntill the worke be wholly finished. For the word is compounded, signifying not only to purge, but as much as may be possible to purge out quite and cleane, as the Israelites were commended, when they celebrated the Passeouer to put away all leauen from them, so that whosoeuer had any in his house, should be cut off from his people.
To this purpose commeth the exhortation of the Apostle, Heb. 12.1.Heb. 12.1. Seeing we are compassed about with so great a cloude of witnesses, let vs lay aside euery weight, and the sinne which doth so easily beset vs, and let vs runne with patience vnto the race which is set before vs. As if he had said, forasmuch as we haue so great a multitude of beleeuers (which he compareth to a cloude that is thickened, compacted, or gathered together in the middle region of the aire, of vapours) wee must doe as they that runne in a race; they doe not onely cast away clogges and impediments, but whatsoeuer may hinder them in their course, as the cares of this life, the delights of the world, the lusts of the flesh, and generally euery thing that may cloy vs, and clogge vs in our spirituall iourney.
Thus we see, how we are commanded to cleanse away all filthinesse, to purge out all leauen, to cast aside euery weight. Behold, how the Apostle addeth vniuersall notes in euery of these places. But are these precepts without examples? are they meere speculatiue considerations without their vse? No: we haue in the Scriptures of the new Testament, many among the faithfull that receiue this commendation from the mouth of God. It is noted concerning Noah, Gen. 6.22.Gen. 6.22. that he did according, to all that God commanded him, euen so did he. It is recorded of Moses, that when Pharaoh did giue them and their children liberty to goe into the wildernesse, to serue the Lord, onely their flockes and their heards should be stayed: he answered boldly, Our cattell also shall goe with vs, Exos. 10.26. there shall not an hoofe be left behind, Exodus chapter 10.26. It is testified by the Euangelist Luke, touching Zacharie and Elizabeth, that they were both righteous before God, walking in all the commandements and ordinances of the Lord, blamelesse, Luke 1.6.Luke 1.6. All these particular testimonies doe teach vs, that it is our dutie to labour earnestly and carefully to performe a pure and perfect obedience vnto all the commandements of the Lord, that we may be entire, wanting nothing.
Now we come to the reasons, that we may Reason be farther confirmed in this trueth. First, consider the nature of God, he is perfect in himselfe, and perfect in all goodnesse toward vs. He faileth in nothing, so that he may truely say, what could I haue done more then I haue done? we must therefore answere in duty and obedience vnto him. Hence it is, that Christ saith, Be ye perfect, euen as your Father which is in heauen, is perfect, Matth. 5.Matth. 5. [...] If then we must be like him, and resemble him, we ought to striue to be like him in perfection.
Secondly, Christ Iesus is a perfect Sauiour, Reason a perfect redeemer, a perfect mediatour. Hee hath fully finished our saluation, and he dyed to satisfie for all our sinnes. If he were but halfe a Sauiour, a party obedience might bee sufficient on our part. But he neuer left the worke of our redemption, vntill he had appeased the wrath of his Father, and nailed all our sinnes vnto his Crosse. This caused the Apostle to say, He gaue himselfe for vs, Tit. 2.14. that he might redeeme vs from all iniquity, and purify vnto himselfe a peculiar people, zealous of good workes, Tit. 2.14. Seeing then that Christ Iesus hath redeemed vs from all sinne, it followeth necessarily that we should follow after all righteousnesse, and make conscience of all sinne.
Thirdly, in respect of the commandements Reason 3 themselues;Cicer. de off [...] lib. 2. for as an heathen man said of moral vertues, that they were linked together as in a chaine, so that he which had one truely, had all of them: so we may much better say of the Lawes of God, that as there is one lawgiuer which is the Author of them all, so they are all knit in a knot together, that the knot cannot be loosed, but all are dissolued. Or they being ten words are as a band, hauing ten conditions; if one of them be broken, the whole band is forfeited. The testimony of the Apostle Iames fully accordeth and agreeeth hereunto, chap. 2.Iam. 2.10. [...] Whosoeuer shall keepe the whole Law, and yet faileth in one point, he is guilty of all: for he that said, Doe not commit adultery, said also, Doe not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressour of the Law. Whosoeuer breaketh one commandement, and maketh no conscience thereof, but saith he doubteth not to be dispenced withall for it, and that he shal finde God mercifull vnto him therein, hath made himselfe guilty of the whole Law and of the punishment due to the transgressours of it.
Fourthly, there is nothing done of vs in Reason 4 this flesh, but GOD will bring it into iudgement. We run into many euils, because they seeme little, and the hedge of Gods word is easily leaped ouer. The wise man teacheth vs, Eccl. 12.Eccle. 1 [...].1 [...] that God will bring euery worke vnto iudgment, with euery secret thing, whether it be good, or whether it be euill. If he said, God will [Page 111] bring many things to iudgement, wee might haue hoped some things should be exempted. But forasmuch as we must account with him for all things, [...]. 12.36, euen for euery idle word, (as our Sauiour teacheth) it followeth that wee ought to make conscience of all our wayes and workes whatsoeuer.
Fiftly, all things commanded of God from Reason 5 the greatest vnto the least, are most iust and equall, and therefore to be obserued diligently without all parting or partiality. The Prophet reprooueth the house of Israel, that said, The way of the Lord is not equall. But the Lord saith, [...]. 18.29. O house of Israel, are not my wayes equall? are not your wayes vnequall? This reason is vrged by the Prophet Dauid, [...] 119.128, 172. Psal. 119. I esteeme all thy precepts concerning all things to be right: and I hate euery false way. His testimonies are righteous and very faithfull, which he hath commanded, and therefore he hateth from the bottome of his heart all wicked vngodly wayes. So then, whether we consider the nature of God, that he is perfect; or the redemption of Christ, that it is perfect; or the dignity of the law that it is perfect: in all these respects, we conclude this truth as hony gathered from many flowers, That it concerneth euery one of vs to yeeld obedience to all the Lawes and commandements of God.
Vse 1 Now let vs come to the vses which giueth an edge to the doctrine it selfe. And as it serueth to reprooue, so the reproofe is of diuers sorts.
[...]e first re [...]efe.First of all, it condemneth those that waste themselues, and spend their strength chiefly about the things of this world, and neuer labour after regeneration and the things of the Lord. These men neuer thinke of any obedience: How farre then are they from perfect obedience? when will these come to the iourneyes end, that are not yet set forward in the wayes? When will they finish their saluation, that haue not yet made a beginning? How do they looke to receiue the price, that sit still, and doe not yet runne in the race? or how shall they obtaine an incorruptible crowne, that doe not striue for the mastery? These thinke they haue no soules to saue, or that there is no God to serue, or that there is no life to come, or else they would not liue as beasts, or as the horse and mule that are without vnderstanding. If they liue as men that regard not the kingdome of heauen, they shal one day know that there is an hell: and if they regard not to obey God, they shall heereafter reape the fruit of their disobedience. Samuel teacheth, [...]am. 15. [...] that rebellion is as the sinne of witchcraft, and stubbornnesse is as iniquity, and therefore all such as reiect the word of the Lord, he will also reiect them from his kingdome, and from the glory of his presence.
[...]e second [...]roofe.Secondly, such are reprooued as content themselues with a small measure of knowledge and obedience, of faith and repentance. For many there are in the Church that thinke they know enough, or at least yt much knowledge is not necessary; like to the Deputy mentioned in the Actes of the Apostles, that the doctrine of Christ, was a matter needlesse, friuolous, impertinent, and vnnecessary, and a curious question about words and names, whereof a man might bee ignorant without danger.
Thus doe these iudge of religion and of the Law of God, they account basely of it, as a thing that may best bee spared. If they had truely tasted of the sweetnesse of Gods word, it would bring them altogether into loue of it. Let vs therefore labour to grow in grace vntil we come to perfection, 2 Pet. 3. For whosoeuer thinketh he hath already attained vnto it, greatly deceiueth himselfe: we haue as yet scarse laid the foundation, and doe we as men besotted with folly and spirituall pride, imagine we are come to the toppe? We are like vnto them that are in a dreame, that thinke they are eating to the full, and behold when they awake they are hungry and empty: or they that deeply conceit they are drinking, and when they arise, they see they are thirsty: so is it with these men, they are fast asleepe; and doe but dreame, when they suppose all the world is made of knowledge: whereas if they had shaken off this spirit of slumber, and were throughly come to themselues, they would bewaile their owne ignorance, and as poore blinde soules condemne their owne foolishnesse.
Let vs therefore store our selues with it: we shall herein (if in any thing beside) finde the prouer be most true, that store is no sore. It is the ground of our obedience: forasmuch as we can obey no farther then we know. The seruant can obey his masters will, no farther then he knoweth it. An ignorant seruant must of necessity be a disobedient seruant. So is it with euery Christian man, his obedience cannot go beyond his knowledge.
Thirdly,The third reproofe. it serueth fitly and fully to reproue those that do halt with God, and yeeld a maimed obedience vnto him. The sacrifices of God vnder the Law, must be whole & sound, not halt, not maimed, not lame: so should our obedience be vnder the Gospel. Men will not allow of a seruant that performeth such seruice as he requireth at his hands, when it is done to halfes: and doe we thinke to be accepted of God, when we cut off his worship in the middes? Wee deale with God as the king of Ammon dealt with Dauids messengers; hee shaued off the one halfe of their beards, and cut off their garments in the middle, 2 Samuel chapter 10. verse 4. So doe we shaue off halfe of his seruice, and thinke to make him be content with that or with nothing. If Christ Iesus had so rewarded vs in performing the worke of our redemption, and had left off before hee had brought it to perfection, wofull had our condition [Page 112] beene, it had beene good we had neuer beene borne. For if he had not throughly finished it, wee could not haue beene saued. Hence it is, that in his prayer to his Father, he saith, I haue glorified thee on the earth, I haue finished the worke which thou gauest mee to doe. Ioh. 17.4. Iohn 17. Why doe we then reward him so vnkindly? or what euill hath hee done vnto vs, that we should deale so with him? As hee teacheth, that we cannot serue God & Mammon: so we cannot serue God and our selues. There is no parting of stakes with him. He hateth party-coloured Christians, he will haue the whole man, the whole obedience, or else he reiecteth all.
Saul performed part of his will, but because he did not all that he required, hee was cast off, 1 Sam. 15. Would we haue him partly to loue vs, and partly to hate vs? partly to be pleased with vs, and partly to be offended? God doth not thus diuide his loue and hatred. Whom hee loueth, hee loueth freely, wholly, effectually. He so loued vs, that hee spared not his owne Sonne, but gaue him for vs. The like loue ought we to returne vnto him againe.Mar. 6. Herod hearing Iohn Baptistpreach the word, reformed himselfe in many things, Mar. 6.Act. 8.13. Simon Magus was baptized, and professed the faith, and continued among the people of God, and wondered at the signes and miracles that were done. But except our righteousnesse doe exceed the righteousnesse of these men, we cannot enter into the kingdome of heauen. All these are halfe Christians that serue God to halfes, like the Iewes that spake halfe Hebrew,Neh. 13.24. and halfe Ashdod: and worship God in one part, and the diuell in another, like the Colony of the strange nations transplanted in Samaria,2 Kin. 17.41. that feared the Lord, and serued their grauen images also; who while they would needes doe both, are expresly charged not to feare the Lord, Verse 34.35. neither to doe after the statutes, and ordinances, and commandements, which the Lord commanded the children of Iacob, whom hee named Israel. So is it with all such as yeeld an vnperfect and vnsound obedience; they thinke they serue God and obey his commandements, but they are greatly deceiued, and they may iustly be charged not to serue him at all.
For who required this halfe or halting obedience at their hands? Against all this maimed and mangled duty, we will oppose the practise of Dauid, a man after Gods heart, in the 119. Psalme, where he many times discouereth his zealous affection, as verses 5.6. O that my wayes were directed to keepe thy statutes then shall I not be ashamed when I haue respect vnto all thy commandements. Psal. 119.5.6.13.101. And verse 13. with my lippes haue I declared all the iudgements of thy mouth. And verse 101. I haue refrained my feete from euery euill way, that I may keepe thy word. Where wee see his manner of seruing the Lord, how farre different it is from ours: he had respect vnto all his commandements, & not to some only: he refrained his feet from euery euill way, & not frō some only. Let vs follow his worthy & holy example, and doe that which is right in the sight of the Lord,1 King 15.5. and not turne aside from any thing that he commandeth vs all the dayes of our life; so shall Gods name be glorified, so shall he be well pleased with vs, and so shall wee haue comfort, and others instruction through our obedience.
Lastly, they are also reprooued,The fourth reproofe. that thinke it enough to serue God outwardly to bee seene of men, and worship him through hypocrisie, like vnto them that looke to the garment, but neglect the body; so doe these looke to the body, but neglect the soule. For as we shewed before, that he who maketh no conscience of one commandement, but of purpose and custome breaketh the same, is guilty of all, because if like occasion were offered▪ he would breake all the rest, Iames chapter 2. verse 10. So such as looke only to the outside, and to turne their face toward religion, doe make it manifest that there is no religion in them at all.
It is strange to see how smoothly and deuoutly some will carry themselues, who notwithstanding bewray the hollownesse of their hearts. These are they that make cleane the outside of the cuppe, and of the platter: Matth. 23.25.27. that are like vnto whited sepulchers, which indeed appeare beautifull outward, but are within full of dead mens bones, and of all vncleannesse, Matthew chapter 23.25, 27. Thus it fared with Iudas, he serued God outwardly, and the diuell possessed him inwardly. If a man could deceiue the eternall God, as well as blinde the eyes of a mortall man, there might bee some colour for this colourable worship. But God is not mocked. He that framed the heart, looketh into the heart, and searcheth into the corners and secret chambers of the heart. And albeit it be deceitfull aboue all things, yet it cannot deceiue him. There was neuer in any age, place for hypocrisie: but in regard of the loose and corrupt times into which we are cast, if we were but politike and wordly-wise, wee would bee any thing, rather then hypocrites,Nothing worse then hypocrisie. which is to expose our selues to all infamy, contempt, and reproch. Religion among the greatest sort is made a by-word, and the religious make themselues a prey. What wisedome then is in vs to lay open our selues to such indignities, obloquies, slanders, and false accusations, and in the meane season to want the inward peace of a good conscience, and true comfort of a pure heart, and that which is more then all, to want the fauour of God, and his louing countenance toward vs, who hateth vs as his secret enemies for our hypocrisie? Hypocrites therefore are iustly abhorred of God & man. They draw neere to God with their mouthes, but their mindes are farre from him, Matt. 15. Their worship is like to counterfect money, [Page 113] which is gilded outwardly: but within is nothing but brasse, or such like base stuffe, so that all is not gold that glistereth: Or like the apples which grow at the dead Sea (where sometimes. Sodome and Gomorrha stood) which are faire in colour, beautifull in shew, and maruellous in greatnesse; but when you come to touch them, or to handle them, they turne to dust, and cast out a filthy sauour, more vnpleasant to the nostrils, then they were pleasant before to the eyes. Thus it is with hypocrites, they appeare beautifull before men, they loue to be well thought off by them, and haue many times more glorious shewes then other that are more sound within, because they study nothing else but how to get the applause and praise of the world. Such a one was Iudas among the Apostles: Such were Ananias and Sapphira among the disciples. Let vs take heede we be not like them, or if we will be like them, let vs know, that as we ioyne with them in their sinne, we must also partake with them in their punishments; who dyed not the common death of men, but the one hanged himselfe, the others were smitten with sudden death at the voyce of Peter, as with a thunderbolt, so that they fell downe, and neuer rose vp againe. A iust reward of all such as haue a conscience gilt, or rather guilty of the horrible sinne of hypocrisie. If a man goe about to deceiue his neighbour, how is he spoken against? but if he goe about like a wretch to cosin his master, or his father, how doe all men point at him as a varlet, and abhorre him as a beast? God is our Master, our Father, our Husband, our King, all Titles of honour are due vnto him, and too litle for him, forasmuch as no dignity, or excellency, or superiority, can be giuen vnto him, but his Maiestie and honour surmounteth them all: shall we then goe about to deceiue and circumuent him, though wee could carry it away cunningly, and not bee espied? Know therefore, that he detesteth all such wickednesse, more then man doth the deceitfulnesse that is practised against himselfe.
The first example of hypocrisie, that wee haue in the Scripture,Gen 4 5. is Caine; he came to the worship of God with his brother, but because his heart was not vpright, God had no respect vnto him, nor to his offering, no more then if hee had cut off a dogges necke, Esay 66.3. or had offered swines flesh, but reiected both his person and his oblation. The like he speaketh to the Israelites, that pleased themselues in outward ceremonies, and turned the worship of God into a lie,Ierem: 7.8.9.10, 11. Behold, ye trust in lying words that cannot profit: will yee steale, murther, and commit adulterie, and sweare falsely, and burne incense vnto Baal, and walke after other Gods whom yee know not, and come and stand before me in this house, which is called by my Name, and say, Wee are deliuered, to doe all those abominations? Is this house which is called by my Name, become a denne of robbers in your eyes? Behold, euen I haue seene it, saith the Lord, &c. Where wee see, we cannot deceiue the eye of the Lord with a lie, he knoweth our wicked hearts, and will finde vs out to bring vs to shame in this life, and to destruction in the life to come. We may not dally with him, wee cannot deceiue him: notwithstanding all our windings and turnings, and altering our selues into all shapes, he will finde vs out to the contempt of our persons, to the shame of our faces, and to the astonishment of all that behold vs.
Secondly, seeing it is a speciall duty belonging Vse 2 vnto vs, to yeeld obedience to the whole will of God and to all his commandements, we haue from hence a preseruatiue from the poyson that is cast out against vs, as it were dung in our faces, to make vs deny the faith, renounce our Religion, and start backe from our most holy profession. For seeing we must performe perfect obedience, and not limited as we thinke good, we haue direction how to serue him, that hee may accept of vs, and bee well pleased with vs. If then Satan the master of all mischiefe, and the author of all confusion, raise vp cursed instruments, brought vp as cunning schollers in his owne schoole, to scoffe at vs, and to scorne at our obedience, we must comfort our selues in the Lord, and commit our selues to the word of his grace, knowing that it is God who requireth this intire obedience at our hands, and delighteth in such sacrifice as is without blemish.
Let it not trouble vs that we heare such slanderous words, such false reportes, and diuellish lies, cast out against vs: let vs commit our causes to him that iudgeth vprightly, who will iustifie vs in the ende, and condemne our enemies. Let vs be able to say with the Prophet▪ All this is come vpon vs, Psal. 44.17. yet haue we not forgotten thee, neither haue we dealt falsely in thy couenant. These are the dayes of sinne, wherein iniquity hath already gotten the vpperhand, and such as are truely religious are made a prouerbe. God requireth of vs that we be pure: but who are in greater disgrace, then such as study after purity and true holinesse?
If we labor to leade our liues according to the Lawes of God, wee shall bee vpbraided with Puritanisme: and as the enemies of Daniel could finde no accusation against him, Dan. 6.5. except they finde it against him, concerning the Law of God: so doe our enemies deale with vs; when they can catch no aduantage against vs, they picke a quarrell with vs about the Scriptures and our profession, as if it were a shame to reade the Scriptures, or a disgrace to follow after holinesse of life.
The Apostle teacheth,Phil. 2.15. and 4.8. that wee must bee blamelesse, and pure, as the sonnes of God in the middes of a naughty and crooked nation, among whom wee are to shine as lights in the world, Philippians chapter 2.15. And againe, Whatsoeuer [Page 114] things are true, whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things are of good report, think on these things. Our Sauiour, the author of our saluation, and the finisher of our faith,Matth. 5.8. pronounceth that the pure in heart are blessed. Paul willeth his scholler Timothy to keepe himselfe pure, and to take heed lest hee make himselfe partaker of other mens sinnes. 1 Tim. 5.22.1 Tim. 5.22. and 2.8. and 3.9. He commandeth all men to pray, euery where lifting vp pure hands without wrath or doubting: and to haue the mystery of faith in a pure conscience. And in the second Epistle,2 Tim. 2.22. he chargeth him to fly the lusts of youth, and to follow after righteousnesse, faith, loue, and peace, with them that call on the Lord with pure heart. Heere we see what God requireth of vs and what he speaketh vnto vs; this is his voyce that ought to sound euermore in our eares, Be blamelesse, be pure, be the sonnes of God, in the middes of a naughty nation; blessed are the pure: haue pure consciences, pure hands, pure hearts; whatsoeuer things are pure, and of good report thinke on them. True it is, there haue alwayes beene hypocrites in the Church,Prou. 30.12. and there is a generation that are pure in their owne eyes, and yet is not washed from their filthinesse, Pro. 30.12. What then? shall we whip their faults vpon the backes of those that are of no kinne vnto them? For the faithfull, though they haue in them many frailties, and infirmities, yet are washed by the blood of Christ, and by the Spirit of God from their sins, that they haue no dominion ouer them, and exercise no kingdome in them. Was it euer allowed in any court of Iustice and iudgment, to take one for another, to accuse one for another, & to condemne one for another? It is the Law of God,Ezek. 18.4. that euery soule should beare his owne sinne: that neither the father should beare the iniquity of the sonne, nor the sonne of the father: that the righteousnesse of the righteous should bee vpon him, and the wickednesse of the wicked should bee vpon himselfe, There was one hypocrite in the family of Christ: should this tend to the reproch of Christ himselfe, or of the rest of the disciples? ought they to beare the blame of his iniquity? or ought all to bee censured alike? or ought we to make no difference? Thus it was in the family of Adam from the beginning, he had not only faithfull Abel, but faithlesse Caine. Thus it was in the family of Noah, before the Flood, he had as well cursed Ham, as blessed Shem. Thus it was in the family of Abraham, and of Isaac, after the Flood; and where not almost? So that we are not to condemne all for some, one for another, the godly for the hypocrites.
But if we cannot call them backe from this false iudgement, and rash censuring of the innocent, let vs comfort our selues in the vprightnesse of our owne owne hearts; and when we cannot secure our selues from their vniust accusations, let vs be carefull and watchfull ouer our wayes, that we giue them no iust occasions. This shall be Armour of proofe, and as a brasen wall, to giue no offence, and to keepe a cleere conscience before GOD and men. If then they reproch vs, and speake all manner of euill against vs, let vs possesse our soules with patience,1 Pet. 2.20. and 3.16. and 4.13.14. and let vs reioyce and be glad, in as much as we are partakers of Christs sufferings. The Spirit of glory, and of God resteth vpon vs. Let vs not be ashamed, but glorifie God in this behalfe. Thus wee shall make them ashamed, that falsly accuse our good conuersation. It falleth out no otherwise with vs, then it hath done with ye Saints, and dearest seruants of God.
The Apostle putteth vs in minde of this trueth, by occasion of that fell out in Abrahams house, which then was ye visible Church of God, Gal. 4.Gal. 4.29. As then he that was borne after the flesh, persecuted him that was borne after the spirit: euen so it is now. It seemeth strange vnto them, that you runne not with them vnto the same excesse of riot, and therefore they speake euil of you, who shall giue account to him that is ready to Iudge the quicke and the dead, 1 Pet. 4.5.1 Pet. 4.5. But let not vs thinke it strange to suffer for Christs sake, who suffered much more for vs, the iust for the vniust, and bare our sinnes in his owne body on the tree, leauing vs an example, that we should follow his steppes. If any man therefore suffer as a Christian, let him not be ashamed, but let him glorifie God in this behalfe, knowing that heereunto he is called. Affliction for the Gospel is the badge of Christ, and an exceeding honour before men and Angels: so that when we are reuiled, and reproched, let vs not render like for like, nor be dismaied or pulled backe from our profession, but go lustily forward, as good souldiers of Iesus Christ. according to the exhortation of the Apostle, Be not ashamed of the testimony of our Lord, but be partaker of the affliction of the Gospel, according to the power of God. 2. Tim. 1.8.2 Tim. 1.8. that we may be able truely to say, I know whom I haue beleeued, Verse 12. and I am perswaded that he is able to keepe that which I haue committed vnto him against that day. It is better to obey God then man: and to incurre the displeasure of man, then to procure and purchase the indignation of God.
We haue not yet resisted vnto blood, neither haue we endured the fiery tryall, as many of our deere brethren and sisters haue done before vs.
Let vs not be daunted with a word, or with bigge lookes, and sterne countenances, but rather prepare our selues for a fresh assault and new encounter, and say with the Apostle, With me it is a very small thing that I should be iudged of you, or of mans iudgement, yea, I iudge not mine owne selfe, 1 Cor. 4.3.1 Cor. 4.3.
Lastly, considering the manner of that obedience Vse 3 which wee owe, and ought to performe to God, it is our duty to endeuour to please him in all things, and to labour to obey [Page 115] him carefully & circumspectly in all his commandements. The nearer we come to the mark set before vs, the more we please him; & the more we please him, the better we are accepted of him. The Apostle Paul had run long in this race, hee had made many straight steps toward the kingdome of heauen, yet he saith, I haue not already attained vnto perfection, but I follow after, Phil. 3, 12, 13. if that I may apprehend that for which also I am apprehended of Christ Iesus: this one thing I do, forgetting those things which are behinde, & reaching foorth vnto those things which are before. Such as come neerest to obey all the lawes of their Prince, are most of all commended, and are accounted the best Subiects: such as performe all the commandements of their maisters, are accounted to be the best seruants: and such as execute the will of their fathers, and please them in all things, are reputed to be the best children. How then commeth it to passe, that whereas zeale is commended in euery one, in the subiect toward his Prince, in the souldier toward his Captaine, in the seruant toward his Maister, &c. such should be least commended, nay altogether discommended and disgraced, that performe most duty to GOD, and labour to bring into captiuity euery thought to the obedience of Christ? 2 Cor. 10, 5. It is strange to see how precise the most men are in all other things, and how loose and licentious in the matters of God, wherein notwithstanding we ought to be most conscionable. It is to be wondred at, to behold the precisenesse that is in the world, in all matters, except in religion. We are very curious to haue our apparell sit neatly and smoothly, that it be without spot or wrinkle: much more then ought wee to be curious and carefull in the discharge of our duties vnto God, according to the rule of his word. In all things that concerne the body, whether meate, or drinke, or apparell, or our owne delights, no man is ignorant how streight and strict men are. Their eyes are so quicke, their eares so dainty, their taste so delicate, that if the least thing be amisse, or out of square, they are displeased and discontented: and yet these men, in things of an higher nature, and concerning a better life, runne so wide, and take such liberty, that they thinke to please God with any thing, and to make him take halfe stakes with them. If we haue any garments made for vs, and brought vnto vs, which haue any thing amisse in them, that we finde them not exactly fit for vs, but eyther too big or too little, too long or to short, to wide or too streight, we fret and fume, wee chide and chafe, as men beside our selues. Oh, that there were such harts in vs to please God Oh, that we would looke so narrowly to our owne soules. In our apparell, nothing must be out of order in matter or forme, to the very skirts and borders of them: but in our liues we can be content to be out of frame, to haue poore, rent, and ragged soules, and neuer to put vpon vs the rightousnesse of Iesus Christ, as the richest robes,Rom. 13, 14. Galath. 3, 27 and most precious garment. The like we require in dressing our meates, which we doe in attiring of our bodies; which are ordained for the belly, 1 Cor. 6, 13. and the belly for them, albeit God w [...]ll destroy both it and them, 1 Cor. 6, 13. The least fault is soone espied, the offenders like to be turned out of seruice, and we soone driuen out of our little patience. Nay, in our ordinary delights and recreations, which serue onely to please the eare, we see how he that is skilfull in musicke, cannot abide the least iarre and discord, if hee espy one finger set out of order, or heare the missing of one minim rest, how impatient is he? how much discontented? how doth hee testifie his dislike with hand and foot? But touching the leading of our liues and the ordering of our actions, whereupon dependeth the euerlasting saluation or damnation of our soules, though there be a thousand iarres, and ten thousand discords in them, we thinke the harmony good enough, and all things to be in tune. This vse that now we vrge, hath many branches, as furtherances of purity and perfection in vs.
First, we must labour to haue pure and vpright hearts,The branches of this vse. which giueth life to all our actions, and is much accepted of God. It is the counsell of the wise man, Prou. 4.Prou. 4.23, & 23.26. Keepe thy heart with all diligence: for out of it are the issues of life: and chap. 23. My sonne, giue mee thy heart, and let thine eyes obserue my waies. It is as the wheele of the clocke, that moueth all the rest: it is the roote that giueth life to the boughes and branches, and maketh the Tree yeeld his fruite. It is the fountaine that sendeth foorth sweet or bitter waters. Heerevpon the Apostle exhorteth, Heb. 3.Heb. 3, 12. Take heed brethren, lest there be in any of you an euill heart of vnbeleefe, in departing from the liuing God. A pure heart is the scourge of hypocrisie, and as a strong hammer that serueth to breake it in peeces. This is first to be looked vnto; reform it, and thou art all cleane. It is the direction that Christ giueth vnto vs, Math. 23.Math. 23, 26. Cleanse first that which is within the cup and platter, that the out side of them may be cleane also. It is a vaine thing to be cleane without, & vncleane within: to haue the outwarde man appeare faire and smoothe; and the heart to bee foule and filthy. Such then as begin not at the hart, begin at the wrong end. They take long and needlesse paines, that thinke to stoppe the streames, while they let the spring alone. The hart in the body is the member that first hath life in it: so is it in the spirituall life. Hence it is, that the Scripture commendeth vnto vs the simplicity of the heart, Eph. 6, 5. Col. 3, 21 the circumcision of the heart, Rom. 2, 29: the meditation of the heart, Psal. 19, 15: the vprightnesse of the heart, 1 Kings 3, 6: a wise & an vnderstanding heart, 1 Kings 3, 9: a perfect heart, 2 Kings 20, 3. 1 Chron. 28, 9: a faithfull heart, Nehem. 9, 8: an vpright heart, Psal. [Page 116] 11, 2: a pure heart, Psal. 24, 4. Math. 5: a prepared and fixed heart, Psal. 57, 7, and 108, 1, and 112, 7: an honest and good heart, Luc. 8, 15: ioyfulnesse and gladnesse of heart, Deut. 28, 47; a broken and a contrite heart, Psal. 51, 17: a tender heart, 2 Chron. 34, 24: an heart of flesh, Ezek. 11, 19: a new heart and new spirit, Ezek. 18, 31, and 33, 26: a purified hart, Acts 15, 9: an enlarged heart, 2 Cor. 6, 11: the good treasure of the heart, Luc. 6, 45: and a true heart, Heb. 10, 22. These and many such like testimonies, teach vs to begin our repentance from dead workes and reformation of life at the heart, & that vntil we set our hearts and our soules to seeke the Lord, wee dally with God, and neuer seriously set vpon that worke.
Secondly, we must be free from any purpose to liue in any knowne sinne, and must be inclined to euery thing that is good, so that we should be able to say with Paul, 1 Cor. 4, 4. I know nothing by my selfe, yet I am not hereby iustified, but he that iudgeth mee is the Lord. The Apostle knew nothing for which he should condemne himselfe. Hence it is, that the Prophet saith,Psal. 119, 112, 106. Psal. 119. I haue enclined mine heart to performe thy statutes alwaies, euen vnto the end. And a little before he saith in the same Psalme, I haue sworne and will performe it, that I will keepe thy righteous iudgements. So ought all the faithfull to binde themselues by a solemne vow and promise to stirre vp their zeale, and kindle their affections to all good duties. It is recorded to the perpetuall praise & commendation of Asa, that he moued the people of Iudah and Beniamin to enter into a couenant to seeke the Lord God of their Fathers with all their heart, and with all their soule, That whosoeuer would not seeke the Lord God of Israel, should be put to death, whether small or great, man or woman: And they sware vnto the Lord with a loud voice, and with shouting, and with Trumpets, and with Cornets: And all Iudah reioyced at the oath, for they had sworne with all their heart, and sought him with their whole desire, and he was found of them, and the Lord gaue them rest round about, 2 Chron. 15.2 Chron. 15, 13, 14, 15. Happy are they that set before them this example, as a patterne and president vnto them, to resolue fully with themselues to cast from them all sinne as a filthy cloath, and to settle their hearts to seeke the Lord, and to hate with an vnfained hatred, whatsoeuer may bee any hinderance or impediment vnto them.
Thirdly, wee must all take notice of our owne wants and imperfections, and earnestly bewaile them and mourne for them. It is a degree toward perfection, to acknowledge & confesse our imperfections, and to be greeued for them. For no man can haue a feeling of infirmities, but by the worke of Gods sanctifying Spirit. It is a grace of God to know the want of grace. The vngodly are not acquainted with it, they thinke themselues full, they hunger and thirst after carnall things, but neuer after spirituall and heauenly things. The blessed Virgin in her song sheweth, that He hath filled the hungry with good things, and the rich he hath sent empty away, Luc, 1, 53.Luc. 1, 53. There is a perfection in Gods children accompanied with much imperfection, and strength mingled with much weaknesse, Phil. 3, 15. So that albeit the faithfull finde their owne infirmities, yet they do not please themselues in thē, but continually striue against them, and more and more get the vpper hand of them.
Fourthly, we must make conscience of the least sinne, that we may be afraid of the greatest. When Dauid had cut off the lappe of Sauls garment, his heart smote him, 1 Sam. 24, 5. How could he be induced to shed one drop of his blood, that confessed he ought not to haue touched the lap of his garment? The Apostle requireth of vs to abstaine from all appearance of euill, 1 Thess. 5, 22. If we cast out the mote that is in our eyes, wee cannot suffer a beame to sticke in them. If we would learne indeed and in truth to straine at a gnat, we should not so easily swallow a Camell. The wages of all sinne is death, and therefore we should feare to runne into any sinne. Pull out the sting of this serpent in the beginning. Cure this sicknesse at the first, lest it grow incurable. Cut downe the tree while it is young and greene; one stroke now will doe more good, then an hundred when it is growne old, and tough, and hard. The labour is little at the beginning, but custome in sinning, groweth into another nature.
Fiftly, we must grow ftom good to better. We must not alwaies be babes and sucklings, children and weaklings, but euermore grow in grace. There is a perfection of Christians to which we must be led, as Heb. 6, 1: where he moueth them, that leauing the principles of the doctrine of Christ, they should goe on to perfection, not laying againe the foundation of repentance from dead workes, and of faith toward God. Not that any perfection can be attained in this life, as the Anabaptists and other phantasticall persons dreame off most falsely, not knowing themselues nor the law of God: but we must aime at it as at a marke, and make it the end of all our workes, forasmuch as in the Schoole of Christ wee must waxe old, euermore learning somewhat. God accounteth vs as pure,The faithfull sa [...]ctified in part, are accounted pure. & accepteth vs as pure (albeit we attaine not vnto the parts of perfect purity,) for these causes and considerations of apprehension, regeneration, imputation, and glorification. For though we be sanctified in part, yet Christ calleth the Church his Loue, all faire, pure as the Sunne, cleere as the Moone, bright as the Morning; because we lay hold on the righteousnesse of Christ by faith, the worke of regeneration is begun in euery one of vs, and goeth forward by degrees; the perfect purity and perfection of Christ is ours for the present, in whom we are accounted pure: and for the time to come, we haue [Page 117] the promise of glorification, when we shall be without spot or wrinkle, and made so absolutely pure, as if we had neuer beene defiled with sinne.
Lastly, it is our duty to pray vnto God to giue vs vpright hearts, which in themselues are crooked and corrupt. The Apostle in the shutting vp of the Epistle to the Hebrewes, prayeth for them, that God would make them perfect in euery good worke to do his will, [...]b. 13, 21. working in them that which is well pleasing in his sight, through Iesus Christ. That which we desire for another, we ought much more to craue and aske for our selues. Hence it is, that the Apostle assureth his owne heart, that the LORD would deliuer him from euery euill worke, and preserue him vnto his heauenly Kingdome, 2. Tim. 4, 18. If this meanes be diligently practised of vs, wee shall grow more and more in good things, we shall abolish the kingdome of sin and Satan in vs, so that the Lord which hath begun his good worke in vs, will perfect the same vnto the comming of our Lord Iesus Christ.
CHAP. III.
1. THese also are the generations of Aaron and Moses, in the day that the Lord spake with Moses in Mount Sinai.
[...]xod. 6, [...]3 2. And these are the names of the sonnes of Aaron: Nadah the first borne, and Abihu, Eleazar, and Ithamar.
3. These are the names of the sonnes of Aaron the Priest, which were annointed, whom he consecrated to minister in the Priests Office.
4. And Nadab and Abihu died before the Lord, when they offered strange fire before the Lord, in the wildernesse of Sinai, and they had no children: and Eleazar and Ithamar ministred in the Priests Office in the sight of Aaron their father.
WE haue already shewed, that the numbring of ye Israelites (which of a small stocke grew to so many millions) is of two sorts, one of the people fitted for the warres, the other, of the Priests and Leuites that were to minister to God. This whole multitude consisting partly of the people, & partly of the Ministers, are all of them warriours and souldiers, howbeit there is a twofold warre, ciuill, and sacred. Now, of such as were to wage the ciuill warre, wee haue spoken before in the former chapters. It remaineth to intreate in this and the Chapter following, of such as follow another warre, and belong to another warfare, and are another kinde of warriours. The former is opposed against temporall and bodily enemies, but this against spirituall: and both of them haue their seuerall Captaines, their swords, their armour, their furniture, their victories. The former warre is carnall & prophane; this is sacred and holy. The Generall is Christ Iesus, The Captaine of the Lords host, Iosh. 5, 14. The enemies are Satan, the world, and the flesh: the armour, is as the war, wholly spirituall; for our warfare is not carnall, yet mighty through God to the pulling down of strong holdes, casting downe imaginations and euery high thing that exalteth it selfe against the knowledge of God, and bringing into captiuity euery thought to the obedience of Christ, 2 Cor. 10, 4, 5. We fight not against flesh & blood, but against principalities, against powers, against the rulers of the darknes of this world, against spirituall wickednesse in high places, Eph. 6, 12. And therefore our whole armour must be of the same nature, that it may be of proofe,Eph. 6, 16. able to quench all the fiery darts of the wicked: our brest-plate must be made of righteousnesse: our shield must be of faith, which is our victory: our helmet must be of saluation: our sword wherewith we are to be girded, is the word of God. Hence it is that the Apostle exhorteth Timothy a Minister of the Gospell, to bee strong in the grace that is in Christ Iesus, and to endure hardnesse as a good souldier of Iesus Christ, 2 Tim. 2, 1, 3. Now then, as we obserued in the two former chapters, concerning the mustering of the people, both their number, and their order: the like we are to consider in handling the rest that remaine, who were exempted out of the former training, to wit, the Priests and the Leuites. For first of all, Moses numbreth them according to their persons, then according to their order and ministery. Touching their persons, in this chapter: touching their ministery, in the fourth chapter. So then in this place the Tribe of the Leuites is numbred, who were selected and separated to the worke of the ministry, that they might therein serue God and his people.
In this Chapter wee are to obserue two things: first,The parts of Chapter. a transition or passage by way of preface to this holy numeration, distinct from the former in the 13. first verses: secondly, the numbring it selfe, in the rest of the chapter. Touching the first point, which is the entrance, wee must consider in it two other points, first, a description of the Tribe of Leui [...] and of the family of Aaron; forasmuch as [Page 118] Moses and Aaron the two heads of the people, descended out of that Tribe, as is more at large declared in the booke of Exodus: and this is amplified by the circumstance of time, in the beginning of the first verse, In the day that the Lord spake with Moses in Mount Sinai: Exod. 6, 16. as if he had saide, Now it is time to proceede to speake of the Tribe of Leni, and to set downe how great the number of thē was, when God commanded them to be numbred at Mount Sinai, Osiand. in Numb. cap. 3. (for as yet the people was not departed from thence where the law was giuen) but first I will rehearse the names of the sonnes of Aaron, who, aboue or before others were appointed to the Priest-hood. Secondly, the presentation of the Leuites before Aaron to be numbred, which we will reserue to be handled afterward in his proper place.
The description of Aarons family.Touching the description of Aarons house and family (whereon the numbring of the Priests depended) First, his sonnes are reckoned, and their ministery declared, verse 2, and 3. of which we haue heard more particularly in the book of Leuiticus, chap. 8, and 9. Then the destruction of two of them (which were the eldest) is set downe:Leuit. 10. for when they transgressed the Commandement of God, & offered strange fire before him, they were consumed and confounded; which is breefly repeated in the 4. verse, but at large expressed in the 10. chapt. of Leuiticus: whereby it came necessarily to passe, that two being cut off, and leauing no issue behinde them, that there remained onely two heads or families of the Priests, to wit, of Eleazar and Ithamar.
[Verse 1. These are the generations of Aaron, &c:] We see in this place, how Moses immediately after the numbring vp of the people, that medled not with the ministery of the word, or killing of the sacrifices, or administring of the Sacraments, or seruing in the Tabernacle, or carrying of the Arke, or teaching of the people, handleth in the next place the forme and fashion of the ministery, that laboured and spent themselues in the former things. For let there be neuer so great order, or good pollicy in the Common-wealth, yet if the care of the ministery be neglected, all is to little purpose. Wee see from hence, the goodly order that GOD obserueth in this great army, he establisheth among them most carefully the holy Ministery, to the ende they might be taught and instructed in the word. Doctrine 1 Heereby we learne, that among all nations & people vnder the heauens,There is an absolute necessity of a standing Ministery among all people. the ministery of the word ought to be planted and established. I say, there is a great and absolute necessity of a standing and setled ministery among all sorts and conditions of men, to guide them in the waies of godlinesse. This appeareth euidently from the beginning: for rather then there should be no teaching, God himselfe was the Pastor and Teacher, the Priest and Prophet of his Church, and instructed them immediately by his owne voice, without the ministery of man: he was then the Shepheard, and they the sheepe: he the master, and they the Schollers. So he appeared to Adam and taught him, and likewise his posterity after him. Then there was no neede of any other Doctour or instructer, he was all in all. For as a man need not light a Candle at noone day thereby to see, when as the Sunne shineth cleerely in his strength: no more needed man in his innocency to be taught by man, seeing he enioyed the bright Sun-shining of Gods glorious presence. But when once mankinde began to multiply and encrease out of one house into diuers families, as a tree displaying it selfe into many branches, God raised vp ordinary and extraordinary Teachers. For the father of the family, was the King and Priest of it: a King, to rule: a Priest, to teach the will of God to his children. Hence we reade, that Enoch the seuenth from Adam prophesied of the second comming of Christ to iudgement,Iude 14. with ten thousands of his Saints, to execute iudgement vpon all vngodly sinners. So then he was a Prophet raised vp of God in those corrupt times, to reproue sinne, and to conuince all that were vngodly among them, of all their vngodly deeds, which they vngodly committed. After him he stirred vp Noah, 2 Pet. 2, 5. a Preacher of righteousnesse, while the Arke was in preparing, when the long suffering of God waited an hundred & twenty yeares for their conuersion. Besides, that the people of God might bee sufficiently prouided for, the first borne were also sanctified to this Office, as we shall see afterward in this chapt, and the chap. following: and lastly, in their stead the Tribe of Leui were set apart, in whom alone it continued (excepting the Prophets that had a speciall calling) while the Synagogue stoode, euen vnto Christ: who, when he ascended and led captiuity captiue, gaue giftes vnto men at his pleasure, and appointed some Apostles, some Euangelistes, some Pastors and Teachers, for the perfecting of the Saints, Eph. 4, 12. and for the edifying of the body of Christ. We see in this place, that so soone as the law was giuen in Mount Sinai, God appointed those that shold publish and preach the same: and so soone as the Tabernacle was erected, he ordained Aaron and his sonnes to attend vpon it, and to perfourme their seuerall duties according to his direction and appointment. Thus also did the Apostles deale, so soone as they had preached the Gospell, according to the commission and commandement they had receiued, & thereby gained a people vnto God, they setled a ministery to continue, and appointed Elders and Pastors ouer that people, for the propagation of true religion, and the strengthening of Gods seruants in all good duties. This appeareth in the Acts of the Apostles; Paul and Barnabas confirmed the soules of the Disciples, and exhorted them to continue in the faith, and when they had ordained them Elders in euery Church, and had praied with fasting, [Page 119] they commended them to the Lord, on whō they beleeued, Acts 14, 23. Likewise the Apostle left Titus in Crete, that he should set in order the things that are wanting, and ordaine Elders in euery City, as hee had appointed him, Titus, 1, 5. Thus we see what the practise of the holy Apostles was toward the Churches which they had planted, so that in all kingdomes, and Countries, and Congregations conuerted to the true faith, the ministery of the word must bee firmely established, well seene vnto, and regarded, both to bring them to God, and to settle them in God, and to continue them with God, that they may abide his for euermore.
Reason 1 Let vs search into the reasons heereof, for the confirming of vs farther in this truth. First, a certaine and setled ministery, is an euident signe and token that God hath a Church and people to be wonne and begotten by the precious and immortall seed of the word, which is the seed of regeneration, and by their ministry, whom he sendeth and sanctifieth to teach them in the truth. Where he will haue much labour to be bestowed, and more planting & watering to be vsed then in other places, hee hath much people to be gained and gathered vnto him: where he will haue little paines bestowed, there he hath a small people and a little company to be saued. Where he will haue no teaching, he hath no Church to be collected and conuerted vnto the faith. When Paul had preached the Gospell, & planted a church at Corinth, and was ready to haue departed, The Lord spake vnto him in the night by a visian, Acts 18, 9, 10. Be not afraide, but speake and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee; for I haue much people in this City. Hee must labour more plentifully and aboundantly among them, because God had a greater people in that place. On the other side, where he would not haue them exercise their ministery, it is a signe and token he hath no people there. No labourers, no corne: no haruest men, no haruest: no shepheards, no flocke. Hence it is, that when they had gone throughout Phrygia and the Region of Galatia, they were forbidden of the holy Ghost to preach the word in Asia: and after they were come to Mysia, they assaied to go into Bithynia, but the Spirit suffered them not, Acts 16, 6, 7. Thus we see that a standing ministery is a signe of a Church, and where the word is not, there is no Church.
Reason 2 Secondly, without the light of the word, the people remaine in darknesse and cannot see, they grope at noone dayes, and know not what they doe, as it was in Egypt, when the plague of palpable darkenes was sent among them, they saw not one another, neyther arose any from his place, Exod. 10, 23. Thus it fareth with those that want the light of the candle, or the shining of the Sunne of Gods word among them; they lye vnder one of the most heauy plagues that can be: but whē the word is sent vnto them, they haue a great light to direct them in their waies, according to the saying of the Prophet, Esay 60, 2, 3. The darknesse shall couer the earth, and grosse darknesse the people: but the Lord shall arise vpon thee, and his glory shall be seene vpon thee: and the Gentiles shall come to thy light, & Kings to the brightnesse of thy rising. Such then as haue not the ministery of the word, are as a crew or company of infidels, & as an heard of brute beasts and cattel that are running on heapes to their destruction; or like to those swine of the Gadarens, into which the diuels entred at the permission of Christ, so that they ranne violently downe a steepe place into the sea, and perished in the waters, Math. 8, 32.
Thirdly, the necessity of a ministery is so Reason 3 cleere and euident, that all the Gentiles had their Priests and Prophets that attended on their prophane and superstitious Altars: and it was their first care to establish a religion, such as it was, among them. This were easie to be shewed by the testimonies of antiquity out of all histories and records, to haue beene obserued in all places, at all times, among all people. After that Rome was builded, and a sufficient people assembled in it, immediately they established the worship of their gods, indeed a false worship of false gods, but therby they testified their great deuotion, and theyr seruice and sacrifice done vnto them, so that they erected a Colledge pontificall,Plutar. in vita Numae. & ordained Bishops, and instituted an High-Priest to haue authority ouer their Ceremonies and Lawes.Virgil. Eglo. 3. From hence commeth the saying in the Poet, A Ioue principium: that is, Let vs make beginning with GOD. But to omit these, wee see how Ieroboam that made Israel to sinne, setting vp his two Calues, appointed his Priests to attend at them. Ahab and Iezabel had their idolatrous Chaplaines & many Prophets of the groues, 1 Kings 18, 19. The colony brought from Babylon, and placed in Samaria, are saide to make a mixture of religion, and to make vnto themselues of the lowest of them, Priests of the high places, which sacrificed for them in the houses of the high places, 2. Kings 17.2 King. 17, 32. Thus we see, that among the very infidels, No Priest, no religion. If it were thus among them who saw darkely, and were without the true light of the Scripture: much more ought wee to learne it, that haue beene taught better things, and haue the sure word of the Prophets to guide vs.
Fourthly, such is our frailety and weakenesse, Reason 4 that notwithstanding wee liue vnder a setled ministery, and haue giuen our names to the faith, and haue yeelded some obedience to the truth, yet we are ready to start back againe. For as the body is prone to pine away without supply of daily food, so are our soules ready to perish, being destitute of the heauenly Manna of the word of God. The wise man saith, Where is no vision, the people perish: but hee that keepeth the Law, happy is hee, [Page 120] Prou. 29, 18. The preaching of the word, is the ordinary meanes of saluation, and therefore without it the people perish. The people of Zabulon and Naphtali, were in the shaddow of death, vntill Christ came among them, and was reuealed vnto them, Math. 4, 15, 16. The Prophet teacheth, that the people are destroyed for lacke of knowledge, Hos. 4, 6. When Moses was absent from the host of the Israelites onely forty daies, they fell into idolatry, & worshipped the Calfe, Exod. 32. So where the Minister and ministery of the word is wanting, there for the most part no euill is wanting, but swarmes of drunkards, adulterers, swearers, theeues, lyars, and all kinde of impieties doe abound and ouerflow. These are (alasse) too rife where the word is taught diligently, and published in season and out of season: neuerthelesse, where it is duely and conscionably preached, without respect of persons, it toucheth the harts of some, represseth the corruptions of others, & is as a warning peece and watchword vnto all: so that all persons and people whatsoeuer, & wheresoeuer, must liue vnder the ordinary hearing and frequenting of the word of God.
Ʋse 1 The vses remaine to be handled, which ought especially to be marked of vs. First, there is offered vnto vs this truth arising from the doctrine it selfe, that the preaching of the word by the Minister, and the hearing of it by the people, is no ceremony nor a matter of indifferency, such as may eyther be done or left vndone at our owne discretion or disposition; but it is such a part of the publike seruice of God, as ought not to bee omitted or neglected without great sinne, and breach of the fourth Commandement, which serueth to establish the ministery of the word. It is aboue the workes of mercy and compassion, & therfore the most profitable worke that can bee done to the sonnes of men. It is a more excellent and much greater gift to doe good to the soule, then to do good to the body, inasmuch as the soule is more precious then the body.
Hence it is, that the Apostles gaue ouer ministring to the poore & attending to their necessities, because they would giue themselues continually to prayer, and to the ministery of the word, Acts 6, 4.Acts 6, 4, and 2.42. And before this in the second chapter, describing the Church after the ascension of Christ, he saith, the Disciples continued stedfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in prayers. Where hee placeth continuance in the Apostles doctrine and breaking of bread, before fellowship and communion in temporall things. It is one speciall marke of a man and woman truely fearing God, to bee a diligent hearer of the word of God, and a continuall resorter to the preaching of it, and a carefull frequenter of the house of God. We see this in Simeon; he came often into the Temple, and thereby hee found Christ, when his parents brought him in their armes, to do for him after the custome of the Law, Luc. 2, 27, 37, 41. The like we might say of Anna a Prophetesse, which departed not from the Temple, but serued God with fastings & prayers night and day, verse 37.Luc. 2, 27, 37, 41. So Ioseph and Mary went to Ierusalem euery yeare at the feast of the Passeouer, by custome and commandement. This was the cause of the great godlines and wonderfull zeale that was in Dauid, that he desired nothing more, then to appeare before the face of God among his Saints. This his affection he testifieth in many places, Psal. 27, 4.Psal. 27, 4, & 42, 1.2. One thing haue I desired of the Lord, that will I seeke after: that I may dwell in the house of the Lord, all the daies of my life, to behold the beauty of the Lord, and to enquire in his Temple. There is alwayes good hope of such persons, so long as they vse the meanes to bee recouered. A sicke person may not bee despaired off, so long as hee is content to vse the helpe and counsell of the Physition, albeit hee be very dangerously sicke: but when once he refuseth his direction, then we may looke for nothing but death. Thus the case standeth with all men; so long as wee forsake not the word, there is hope of saluation: when once we refuse it, there is feare of destruction both of soule and body. Wherefore, we are to iudge well and charitably of such as are religious frequenters of the holy exercises of faith: such are neuer past hope, there is some signe of life in them: and we haue more comfort and greater assurance of such, albeit vniust & vncleane, then of any ciuill man that refuseth the meanes.
Many in the world stumble at the offensiue liues of euill professors; but certainly whatsoeuer men iudge, there is more hope of the worst professor that heareth the word and attendeth vnto it,More hope of euill professors, then of ciuill men then of the best ciuil men that in prophanenesse of heart refuse it, and that for two reasons. First, these men though they be euill, yet vse good meanes, which haue from time to time done good vppon others as bad as they, & therefore may in time to come by the mercy of God, and blessing vpon the meanes, do good also vnto them, & be effectuall in them. If it do not preuaile at one time, yet it may at another. The reformation of a sinner is not wrought at a sudden, but by little & little, like the water that pierceth the hard stone by customable and continuall dropping vpon it. If thou seest two men most dangerously sicke of diuers diseases, and all mortall except they be cured, and one of them putting himselfe vnder the Physitians hand, the other reiecting altogether both phisicke and the Physitian; whether of these is more likely to be restored and to liue? Is not he that taketh the receit and medicine that is ministred? So is it in the sicknesses of the soule. If we hearken to the word, which is a spirituall medicine to heale euery malady, we may be reclaimed. The word is as a drawnet [Page 121] cast into the Sea, which gathereth of euery kinde, Mat. 13. Yea, it is quicke and powerfull, and sharper then any two-edged sword, piercing euen to the diuiding asunder of soule and spirit, and of the ioynts and marrow, and is a discerner of the thoughts and intents of the heart, Heb. 4, 12. Secondly, it is a signe that those which vse the meanes are not yet sold and setled to continue in sinne: for there is no man whose hart is fully set in him to do euill and follow wickednesse, that can patiently endure & be content to be an ordinary frequenter of religion, whensoeuer it is publikely taught and preached. True it is, they may sometimes come to the word for custome, or company, or feare, or praise, or because they haue nothing else to do, and cannot tell how else to spend away the time: but if they come ordinarily & continually, they are not become desperate. The hammer of Gods word may break their harts, and enter into their soules. As for those that regard not to serue GOD, and vse not the assemblies of his worship, they are of all other most wicked and prophane, and may iustly be said to be of the forlorne hope. They are at the point of death, they lye gasping for breath, nay they are come to the brinke of hell. Thus then we see that the preaching of God is of absolute necessity, whether we bee conuerted or not conuerted, whether we do beleeue or not yet beleeue, nay, it is in a manner the only necessary thing. It is the opiniō of many wretched men that are not worthy to breathe in the common aire, that it bringeth a great charge and heauy burden vppon the people without any necessity, and that it is a needlesse worke; but they are far deceiued, as we shall see afterward. Wherefore Christ our Sauiour commending the practise of Mary, that sate at his feete and heard his word, saith vnto her sister,Luk. 10, 41, 42 Thou art carefull, and troubled about many things, but one thing is needfull, and Mary hath chosen that good part which shall not be taken away from her. See how contrary these men are vnto Christ, and their words to the words of Christ. Can they then be good Christians that are led by a spirit contrary vnto Christ? Hee telleth vs that the hearing of the word is necessary: they say it, & by their practise seale to it, that it is not necessary. Can light and darknes be more contrary then these two? He teacheth that this is one necessary thing; they are not ashamed to affirme with tongues set on fire of hell, that among all vnnecessary things this is most idle and vnprofitable. This is a deepe iudgement of God vpon them for their contempt of his ordinance. This bewraieth the corruption of their hearts, that indeed they are of no religion. For he that learneth not religion by the word, neuer yet knew what true religion meaneth. Such then as haue not a setled ministery and Minister to resort vnto,Iames 1, 6. are for the most part vnsetled in their opinions, vnconstant in religion, and vnstable in all their waies. Sometimes they hold one thing, sometimes another, and sometimes nothing at all;Math. 11, 7. as a reed that is carried to and fro with the windes, as a weathercocke that turneth often in a day, and stagger hither & thither like a drunken man. And such as liue vnder a ministery planted according to the institution of Christ, but haue not their eares setled to heare the fame, forasmuch as they come once, and misse twice, slippe in & out of the Church at their pleasure, heare one Sermon, and absent themselues from another; their conscience is seared with an hot iron, & their sin is come vp to heauen. Ignorant they are, & will learne nothing: they are fickle in matters of faith and godlines, knowing no point of religion as they ought to know, neither being able to giue an account of the hope that is in them. These starters that come and goe when they please, haue not so much as the outward shew of a true Christian, much lesse the truth of the heart that is within: neyther can they looke for any blessing from him from whom all blessings do proceed, as from the Father of lights. To conclude then, the power of Satan is great to hold man in sinne, but the word is as the Scepter of God to breake it, that wee may escape, and to ouerthrow his kingdome. The seuenty Disciples, sent out by Christ into euerie City and place whither hee himselfe should come, returned again with ioy, saying; Lord, euen the diuels are subiect vnto vs through thy Name. And the Lord said vnto them,Luk. 10, 17, 18 I beheld Satan as lightening fall from heauen, Luke 10. Behold, how necessary the preaching of it is to all people, to which we ought all to subscribe.
Secondly, it serueth to reproue diuers abuses, Ʋse 2 I will name three in particular. First, such as thinke & spare not to say, that the ministry is a vaine and superfluous thing, and that the Ministers are men that may very well be spared, as if they were a sixt finger vpon the hand, or a sixt toe vpon the foot, that is, bringing a burden rather then a benefit; and that their labours may be spared also, inasmuch as they bring with them, in their opinion, needlesse charges and vnnecessary expences. For as they account the Sabbath the losse of one day in a weeke, the losse of one weeke in a moneth, & the losse of one year in seuen: so they account the maintenance of the ministery the losse of their goods and substance, and a departing with the tenth part of their labours to no purpose. These haue learned another language then the tongue of Canaan: they doe not the workes that beseeme christians, and they cannot speake as beseemeth those that professe the feare of God, if so be they do professe so much. Is it a needlesse thing to haue the light of the Sunne in the Firmament, without which all things are couered with darknesse, and nothing can haue life and quickning? But the Sunne is not more necessary to be in the world, thē the light of the word in the church to giue life and light vnto them that sitte in [Page 122] darknesse, Math. 4.16. Is a candle needlesse to be in the house in the night season, to giue light to them that are in it? The Church is the golden candlestick, & the word is the candle that shineth in our hearts to guide vs in all our waies, Mat. 5, 15. Luk. 8, 16. Is it needlesse to haue labourers to reape downe our corne in time of haruest? To haue meate brought vnto vs and prouided for vs, when we are hungry? or drinke, when wee are thirsty? The preaching of the Gospel is as light in the Firmament, as a candle in the house, as the eye in the body, as the meate in the stomacke, and as the labourer in time of haruest, Matth. 9. The want of this blessing is to couer the earth with darkenes, to put out the light of the eye, & to suffer good corne to perish for want of reaping and gathering into the barne; as the state of Egypt was when it wanted corne, and cryed out to Ioseph for bread; or as Iudaea, whē it wanted the light of the Sunne. Miserable therefore, and thrice miserable are those people that want this, albeit they were stored with aboundance of all earthly commodities vnder heauen. If they had all the riches of the world, that euery nation borrowed of them and they of none, what should they help them wanting this onely? Could the other saue them, or make them a blessed people? No, no, in the middest of these blessings, they must needs be accursed. Is not that Land miserable that is compassed about with enemies, & yet is without armour? Are they not as a naked people that lie open to become a prey to them that gape after their destruction? Thus notwithstanding it is without the Ministers, who are the Chariots and horsemen of Israel, 2 Kin. 2, 12.2 Kings 2, 12, and 13, 14. Is it not a miserable thing to goe into warres, and to haue no Captaines to leade the battell? What hope can there be of victory? Nay, what can be looked for but present destruction? The Ministers are the Leaders and Ouerseers of the Lords host to rule them and keepe them in order, Heb. 13, 7. Is it not miserable to see a flocke of sheepe without a Shepheard, wandring vp and downe from the fold, and ready to be deuoured of the wolues? But such as are without a teaching Minister, are scattered abroad as silly sheepe are without a Shepheard to leade them in greene pastures, Mat. 9, 36. Is it not a wofull & miserable thing to see Satans kingdome flourish, and to see him ruling in the hearts of men, and as it were dancing in their soules? No greefe or sorrow should be like vnto this, to see so many thousands perish euerlastingly. But there is no other way to destroy his kingdome, & to make him fall downe like lightening, then to haue the glad tydings of the Gospell spread abroad in the earth, Luke 10, 42. Is it not a miserable thing to see a City besieged round about, and to haue no watchman to watch it, and giue warning of the approch of the enemy? Who can doubt but such a City is neere to be taken and surprized? God hath made the Ministers his watchmen, they must blow the Trumpet,Ezek. 3, 18, and 33, 9. and warne the wicked, that they turne from their wickednesse and euill wayes, and so dye not in their iniquity. Is it not a grieuous thing to haue meate ready to putrifie and corrupt, and yet want salt to season it? The Ministers of the word are not onely the light of the world, but also the salt of the earth, Math. 5, 13. without which, the people are as vnsauoury flesh and stinking carrion in the nostrils of God, or else what needed this salt? Lastly, is it not a miserable thing to be pittied of all men, to stand vpon the shore and to see many ready to bee drowned and cast away? To behold them tossed vp and downe with the waues, and at euery blast of the winde, like to be swallowed vp in the seas? But thus it is with vs by nature; we cannot chuse but perish, except this meanes be prouided for vs as an Arke to saue vs. Alasse, how many dead carkasses may wee see swimming and floating in the glassie sea of this world, that haue no life in them? This point is pointed out vnto vs in the vision that appeared to Paul in the night,Acts 16.9. There s [...]od a man of Macedonia and praied him, saying, Come ouer into Macedonia, and helpe vs; whereby he gathered assuredly, that the Lord had called him to preach the Gospel vnto thē. There are many things may bring vs into misery, & are able to make vs miserable; but the want of Gods word and the sauing hearing of it, bringeth a misery of all miseries, euen an heap of all miseries, which are as it were included in one by the Spirit of God, speaking of the estate of the ten Tribes that had driuen away the Priests of the Lord:2 Chr. 15, 3. Now for a long season Israel hath beene without the true God, & without a teaching Priest, and without law. Where mark that the holy Ghost ioyneth these three together, God, the Priest, and the Law: they that were without a teaching Priest, were also without God: and he that is without God, is without all those things that should doe him good. The like we see in the 13. chapter of the same book, where Abijah concludeth against Israel that they could not prosper, because they had banished the Priests of the Lord, the sonnes of Aaron from them: and on the contrary he saith, concerning himselfe and Iudah; As for vs, the Lord is our God, and wee haue not forsaken him, 2 Chr. 13, 10 and the Priests which minister vnto the Lord, are the sonnes of Aaron, and the Leuites waite vpon their businesse: Verse 12. and afterward, Behold, God himselfe is with vs for our Captaine, and his Priests with sounding Trumpets to cry alarme against you: O children of Israel, fight yee not against the Lord God of your Fathers, for you shall not prosper. If then wee would haue God to be with vs, we must bee content to accept and make account of his Ministers: if we cast them out with contempt from vs, we say to the Lord also, Depart from vs, for we desire not the knowledge of thy waies: Iob 21, 14, 15. who is the Almighty that we should serue him? and what profite should wee haue, if we pray [Page 123] vnto him? Iob 21, 14, 15. Likewise the Prophet complaining of the desolation of the Sanctuary, Psal▪ 74, 9. saith, Wee see not our signes, there is no more any Prophet, neither is there among vs any, that knoweth how long! It was a great punishment inflicted vpon Caine to be driuen from the face of God, Gen. 4, 14 also vpon Agar & Ismael, the bond-woman and her sonne, to bee cast out of the house of Abraham, which was the Church of God, Gen. 21, 14, 21. For that is as much as to bee separated from God, to be banished from the word, to be separated from his kingdome. The Ministers are the guides to leade vs the way, without them wee cannot but wander out of the way; we are blind & vnderstand nothing, they open our eyes that we may see the truth, Acts 8, 31, and 26, 18.
[...]he second [...]proofe.Secondly, this reprooueth the vaine conceite and proud imagination of their hearts, who hauing learned the principles of religiō, and some grounds of knowledge, proceed no further, as if they had no more vse of ye word: whereas there is matter of instruction alwaies to be learned out of the word for all persons. When wee haue eaten one kinde of meat one day, we eate the next day as hungerly of it as we did before. So ought we to come to the great Supper that God hath made vs, againe and againe, alwaies hungring and thirsting after the same. This is most certaine, and set it down as a most true rule, the more knowledge we haue, the more still we desire knowledge; the greater our faith is, the more we desire to haue it strengthened. It is our daily praier, that God would giue vs our daily bread: Math: 6, 11. how much more then ought wee to craue at Gods hand the gift of spirituall food belonging to our soules, that wee may be nourished to eternall life? He is a foolish builder that when he hath begun to builde, and laid the foundation, giueth ouer,Luk. 14, 29. and neuer proceedeth to finish the worke, but suffereth all men that passe by to laugh at him. There is no people ought to be without the ministery, it must alwaies remain among them, that it may build them vp forward,Eph. 4, 13. and finish that which is begun, Till wee all come in the vnity of faith, and the knowledge of the Sonne of God, vnto a perfect man, vnto the measure of the stature of the fulnesse of Christ. Would we haue it saide of vs, and obiected against vs, This man began to build, but was not able to make an end? This man laide his hand to the plough, but now he standeth still and looketh backe. There is as great vse to be made of the word, after wee are conuerted to the faith, & regenerated by the Spirit of God, as when we first beleeued. They thē are greatly deceiued, that being puffed vp with an opinion of their exceeding great knowledge and wonderfull gifts, (which no man seeth or can see in them, but themselues that are deceiued by selfe-loue) suppose they need not frequent the hearing of the word, as if it were for nouices or ignorant persons only that know nothing. Hence it is, that they flattering themselues in an ouerweening perswasion of that which it is to bee feared is not in them, say, What can they teach vs, that we knew not before? Can they make vs goe from the many wiser then we came vnto them? Or can they deuise any new points of religion, or set vp new Articles to bee beleeued that wee neuer heard off before? I answer, we go not about to broach any new doctrine, neither doe wee coyne any new counterfeit faith.Gal. 1, 8. If we or an Angell from heauen teach any otherwise then the Fathers beleeued from the beginning, we are accursed. We teach Iesus Christ the same yesterday, and to day, and for euer, Hebr. 13, 8. The ende of the preaching of the word is not chiefely or principally to plant knowledge: whereas these make it the onely end. If a man had all knowledge, and could speake with the tongues of men and Angels, yet ought hee to come diligently into the house of God, and to attend carefully to his word. For albeit we haue knowledge for the time present, yet wee may forget our knowledge, so as that which we hold this day, we may let slippe from vs to morrow. And there is nothing which wee know, but we may know it better, and more fully and distinctly. Besides, the word serueth to kindle our zeale, and to stirre vp our affections, as it were to blow the coales by kindling the sparkes, that the fire goe not out.
Lastly,The third reproofe. they are reproued that extoll to the skies, the Kingdomes and Commonwealths of the heathen, as the onely prosperous, florishing, and happy Nations: which indeed excelled in outward glory, and thereby dazeled the eyes of many; yet indeed were no better then assemblies and companies of men destitute of religion, and consequently of saluation. Their peace and prosperity, their wealth and dignity, were all carnall and momentany, rising out of the earth, and sinking downe into the earth againe; their praise also is of men. It is the maintenance of true religion that maketh a people truely happy: and the meanes of spreading abroad true religion, is the ministery of the word; there is no way to know it & to practise it but by this. Such as imbrace it are truely wise; such as forsake it and reiect it, haue no wisedome in them, Ier. 8, 9. No kingdome or State can flourish, no Commonwealth can prosper, no Prince, no Potentate, no people can bee wise or blessed in their gouernment, but by honouring, and obeying of Almighty God as he hath commanded. Hence it is, that Moses saith, I haue taught you statutes and iudgements, Deut: 4, 5, 6. euen as the Lord my God hath commanded me, &c. Keepe them therefore and do them, for this is your wisedome and your vnderstanding in the sight of the Nations, which shall heare all these statutes, and say, Surely this great natiō is a wise & vnderstanding people. Likewise the Lord promiseth, that this obedience to the precepts of God, without adding or diminishing, should make them blessed euery way, [Page 124] in the fruite of their bodies, of their fields, of their cattell,Deut. 28, 3, 4. and in euery thing that they put their hands vnto: wh [...]ras if they did not keep the Law of the Lord their God, his iudgments and statutes which he had commanded them, he threatneth to bring all curses vpon them, as famine and hunger, nakednes and pouerty, dissolution and captiuity, vntill hee had cast them out of the Land which he had giuen vnto their fathers, Deut. 28. All Cities & Commonwealths are to be the hostes of ye Church, and dwelling places for the faithfull: without giuing entertainment to the truth & Gospell, they are as Lanthornes without a light, or as the Firmament without the Sunne. There is no kingdome, no towne, no family, no person that can attaine vnto happinsse and true blessednesse, except they worship the Lord aright according to his word. If we be with him, he will be with vs: he will honour those that honour him, and despise those that despise him, 1 Sam. 2:30. It is true religion that establisheth our seates, and maketh them prosperous: contrariwise, impiety, and superstition, and false worship, are the certaine ruine and destruction of the Nation that imbrace them. But it will be obiected, Obiection. What say you of the kingdomes of the heathen? Had they not large Dominions? Were they not the Monarchies of the world? & did they not greatly prosper in this world? I answer, Answer. it is true, they wanted not outward peace, honour, dignity, wealth, pleasures, dominions, and largenesse of Empires: howbeit the cause of their prosperity was not their idolatry, and false worship: this is to alledge a false cause in stead of a true; forasmuch as their detestable abhominations and horrible prophanations of the seruice of God, were the causes of their finall ouerthrow, which neuer ceassed to call and cry for vengeance to God, vntill he with his thunderbolts from heauen had striken them downe to the ground. The true causes of the prosperity of Pagans and heathen are these:The causes why heathen Commonwealths flourished. Matth. 5, 44 the first, is the great mercy and goodnesse of God, who doth good to the vnthankfull and vngodly: hee letteth his raine to fall vpon the fields of the iust and vniust, and causeth his Sun to shine vpon the godly and vngodly, the Christian and the heathen. And albeit he be prouoked euery day, and therefore may iustly poure downe the full viols of his wrath & indignation vpon the earth, yet hee is a God of patience and long suffering, waiting for the conuersion of men; so that if they repent not, both they are made without excuse, and the iustice of God is cleered when hee iudgeth. This is one cause why hee suffereth them to flourish. Another is, that he may giue thē the greater ouerthrow. For the higher their heads and hornes are lifted vp, the more is their fall when they go to ruine. The greater their sin is, the greater must their punishment be. God hath made himselfe knowne among them, and not left himselfe without witnesse, Acts 14.17. in that he did good, and gaue them raine from heauen, & fruitfull seasons, filling their hearts with foode and gladnesse. He gaue much vnto them, and therefore required much of them againe. Thirdly, it was his pleasure to prouide for his Church, that liued and soiourned among them, that they might be as Innes to lodge them, and as Cities of refuge to entertaine them, whē they fled vnto them from the auenger of blood. He gaue them peace, yt the Church also might enioy peace among them: he made them to flourish, that his people that liued with them might flourish also. If they had bin grieuously afflicted, the Church must also haue tasted of the same cup in some measure. Thus were the people of God commanded to pray for the peace of Babylon, the place whither they were carried captiue, which was giuen them as a Sanctuary and place of retire, Ier. 29.Ier. 29, 7: Seeke the peace of the City whither I haue caused you to be carried away captiues, and pray vnto the Lord for it: for in the peace thereof, shall ye haue peace. God giueth the Infidels prosperity, and blesseth them with an extraordinary peace, howbeit hee respecteth the good of his Church therein. Lastly, herein we are to consider also the iustice of God. For the Lord purposing to execute his iust iudgments vpon the Kings of the earth for their idolatries, oppressions, violences, tyrannies, murthers, adulteries, and such like impieties, hath raised vp from time to time, some to serue him in the execution of his high iustice against them, punishing those that are euill, by others as euill as themselues. For this cause, to make way for the accomplishment of his decrees, hee maketh some Nation to grow strong and mighty as ye oakes of the forest, and to flourish for a while as the Cedars in Libanus, that he may vse & employ them as a staffe in his hand, to chastise the rebellions of the vngodly: and when he hath poured out his wrath vpon them, and executed his indignation to the full, he casteth the rod into the fire, & raiseth vp another for the consuming of them. The Assyrians, The foure Monarchies ouerthrowne, one another. the first Monarchy of the world, ruled in a manner all Nations for many yeares. After them arose the Persians, who subduing the Assyrians, obtained the Monarchy, and reigned likewise a long space, many Kings succeeding one another in that royall seate, Then came the Grecians, who preuailed against the Persians, as they before had done against the Assyrians, made themselues Monarches and masters of them, and almost of the whole world. Last of all, all these being cut downe, and so grubbed by the rootes, that the place of many of them is no more to be known; the Romane Empire abolishing the former, succeeded in the souereignty, & possessed the dignity first in Rome, and after in Constantinople. Thus the sword of one hath bin drawne out against another, & al hath bin ruled by the iust iudgment of God, to punish those that neither loued nor imbraced the truth. The like we might say of Tamerlane [Page 125] the Tartarian, the scourge or God & terrour of the world; he was raised vp of God and had his time, who whipped the Turks by him, as they had serued others. All these horrible tyrants prospered in the world, but it had a sudden end, because it was neuer wel grounded. But to leaue them, and to come home to our selues, let vs learne what maketh vs to prosper, what shall make our names great, and our families to flourish, when all other shall wither as the grasse that to day is greene, and to morrow is cast into the Ouen: it is the imbracing of true religion. Bethlehem was in it selfe little among the thousands of Iudah, [...]ich. 5.2. [...]ath. 2, 6. yet it was notwithstanding exalted and aduanced, because out of it came Christ to rule his people Israel. The Temple of Salomon was of wonderfull glory and renowne, yet the Lord telleth the people after their returne out of captiuity, that the glory of the second Temple, [...]ag. 2, 9. euen of that latter house, should be greater then of that former, and in this place he would giue peace by him that is the Prince of peace. In like manner hee telleth Iosua, that if the book of the Law depart not out of his mouth but that he meditate therein day and night, & obserue to do according to all that is written therein, then hee shall make his way prosperous, and shall haue good successe in al his enterprises. [...]osh. 1, 8. Do we then desire to be happy? Do we wish blessednesse? Labour to bee truely religious, and to haue the power of godlinesse dwelling in thy heart: Aduance it, And it shall aduance thee; Prou. 4, 8. and [...], 4. it shall bring thee to honour when thou dost imbrace it. This is the way to finde fauor and good vnderstanding in the sight of God and man. As for others, that make a mocke of religion, and doe not chuse the feare of the Lord, that neuer regard to set it as a precious plant in their soules and in their houses, they may peraduenture builde their nests on high for a time, and make their children great vpon earth for a season, but in the end their names shall consume as dung, their roote shall bee rottennesse, and their bud as dust that is suddenly blowne and borne away with a violent winde.
Ʋse 3 Thirdly, must the ministery be established among all people vnder heauen? Then let euery one of vs be careful for our parts to plant it among vs, and to bring it home to the places of our abode. In the most corrupt and ruinous times of the Church, the people were carefull of this duty. Micha in the booke of Iudges is saide to haue entertained and maintained a Leuite to instruct him and his family, and said, Now I know that the Lord will do mee good, seeing I haue a Leuite to my Priest. Iudg. 17, 13. It is noted in the Acts of the Apostles, that when Paul and Barnabas were come to Salamis, they preached the word of God in the Synagogues of the Iewes, & they had Iohn also for their Minister. Euery place therfore ought to haue their proper Pastour, as euery flock their Shepheard, and euery City their watchman. Dauid was carefull aboue all Princes to settle good order among the Leuites, yt God might be serued, and the people edified. He diuided them into certaine orders,Acts 13, 5. 2 Sam. 6.2. & 1 Chr. 23, 6. that so their labors might be equally & indifferently diuided for the benefit of all persons. He was zealous in bringing home the Arke of God. Iehosaphat sent out Leuites to instruct the people. This is a duty that doth neerely concerne vs & our families, not onely to be content to heare it abroad, and to resort to it in other places, but to ioyne together to bring it home to our owne doores or parishes, that we may haue prouision of food our selues, and not be driuen to seek for it elsewhere. A point wherin (alas) we are too carelesse, and thereby make little conscience to seeke after knowledge. For how many thinke themselues discharged frō hearing the word, and attending to the ministery of it, because they haue not the word ordinarily taught among them? If it were setled among them, they could be content to giue the Ministers the hearing: but if they haue it not, they neuer thinke it any part of their duty to resort to the places where they may be instructed,2 Kin. 4, 23. as the people on the Sabbath daies and other solemne meetings, repaired to the Prophets, when the Priests either were ignorant & could not teach, or else were idle & would not teach. But heerein they greatly deceiue themselues. Others, when they may heare it & do heare it in other places, thinke themselues in good case and feele no want; and so neglect the ordinary meanes of edifying their consciences, and of aduancing the Gospel and kingdome of God, euery one in the place whereunto by more speciall duty he is bound, and where he may haue a more speciall promise of blessing. They then that are careles to prouide an ordinary sufficient Pastour in their seuerall parishes, whereby the people are for the most part vntaught, as a field that bringeth foorth weeds & bryars for want of tillage, do greatly faile in this duty that now we vrge & deale withall, to wit, that euery flocke should haue his owne Shepheard. This containeth many branches vnder it. First, we must vse the ordinary meanes that God hath sanctified to this purpose, we must pray to the Lord of the haruest to send labourers into his haruest. We are ready to pray for an healthy body whē we are sicke, but we forget to beg an healthy soule when we are ignorant. We that are the Lords remembrancers, let vs giue him no rest vntill he repaire, and vntill he set vp Ierusalem, the praise of the world. Esay 62, 7.Esay 62, 7. We want these labourers, because we are wanting vnto ourselues: whereas if we did constantly craue this blessing, wee should finde grace in time of need, Mat. 9. The Ministers are our spirituall Physitions vnder Christ. This we pray, when we craue that Gods Kingdome may come euery where, and that euery Lanthorne may carry a bright shining light in it. Secondly, wee must bee content rather to bestow somewhat [Page 126] to attaine to this blessing, then want it, it being a precious pearle, which when a man hath found, he selleth all that he hath, and purchaseth it, Matth. 13.Math. 13, 46. Salomon that was not ignorant of true wisedome, Prou. 23, 23. counselleth all men to buy the truth, but not to sell it. This will try vs, what account we make of this blessing, and in what price we haue it. Thirdly, it is our duty to reioyce in spirit when it is liberally bestowed vppon vs, and graciously supplied vnto vs; which serueth to put vs in minde of these profitable meditations. Wee must testifie our thankfulnesse to God for his holy ordinance set vp among vs, lest he be constrained to take it away from vs: for if once he pull vp his standard, he will remoue also and be gone. We must submit and subiect our selues vnder it, that our iudgements may be rectified, and our wils and affections setled in the truth. We must confesse it to be no small part of our happinesse, that with vs are the Ministers of the Church, and the seales of the Couenant, 2 Chron. 13. Let vs preferre his Courts before all other places of resort, Psal. 27, 4. and 84, 10. Let vs lament the estate of Iewes and Gentiles, and all particular places among our selues, that want these signes of Gods fauour, and tokens of the Couenant, to witte, the Word and Sacraments, and the Ministers of them both. Who can but lament to see so many silly sheep ready to be deuoured of the wolfe, and as a prey in the iawes of the Lyon? We ought to haue compassion vpon such, if there be any bowels, and pitty and mercy in vs, and if we haue not stony hearts, we ought to melt and mourne for these things. Lastly, let vs earnestly long for their ioyning to the Church, that such as wander from the sheepefold, may be ioyfully brought home vpon the shoulders of the Ministers who ought to seeke them out. Then we shall haue one Shepheard, Ezek. 37, 22 Iohn 10, 16. and one sheepfold: then we shall with one minde and mouth glorifie God. Thus is the Church of the Iewes brought in by Salomon in his Song, chapt. 8. desiring most heartily the conuersion of the Gentiles,Cant. 8, 8. We haue a little Sister, and shee hath no breasts; what shall we doe for our sister, in the day when shee shall bee spoken for? Thus ought we to be affected toward the Iewes, We haue also a sister that hath no breasts to nourish vp children: let vs haue a desire to procure and further her saluation, forasmuch as wee haue a promise that the Iewes shall bee called and conuerted vnto the faith of Christ, Rom. 11.
Ʋse 4 Fourthly, let the Ministers bee carefull to discharge their calling, and to teach the people in season and out of season. They must be lights of the world, and as sauoury salt to season them with wholesome doctrine. It is a streight account that they are to make, not for siluer, or gold, or such like corruptible things committed vnto vs, but for mens souls the price of Christs blood, Acts 20. Neuer was there such a reckoning, neuer was there such an account eyther giuen or taken, as shal be at the great audite, when it shall bee saide vnto vs, Come, giue an account of thy stewardship, for thou maiest be no longer steward, Luke 16, 2. This consideration is profitable both for the people and the Pastour himselfe. Let the people thinke with themselues, that wee do not trouble them more then is needfull, & busie our selues more then wee haue thankes for our labour. True it is, wee serue many thanklesse masters, that could be content wee should spare our paines; but we cannot so discharge our consciences, & deliuer our soules. Let the Minister thinke,1 Cor. 9, 16. that a necessity is laide vpon him, and woe vnto him if hee preach not the Gospell. Oh, that this day of account were euer set before our eyes, how would it set vs on fire, and kindle our zeale and diligence? This doubtlesse were enough, and more then enough, to open the mouthes of them that now are dumbe and cannot speake, and make them lift vp their voyces as a Trumpet, to tell the people of their sins, and the house of Iacob their iniquities. But the watchmen are blinde, they are all ignorant, Esay 56, 11. they are all dumbe dogs, they cannot barke: they can looke to their owne gaine, but they endeuour not to gaine soules to God. There is not a soule that perisheth by our negligence, but we must answer for it, when the blood that we haue shed shal be required at our hands. This will be an heauy day, when the blood of many soules shall cry out for vengeance, and shal accurse vs that euer wee came among them to be the occasions of their destruction and damnation. Now we must know,Motiues to moue the Ministers to diligence. that in the Scriptures we haue many motiues to spurre vs, and to stirre vs vp to diligence, and to encrease all care in vs to do our duties. First, the excellency of our Office. It is a worthy Calling, 1 Tim. 3, 1. If wee were imploied in some base office, not beseeming our persons, we might haue some colour and pretence to shunne and auoide it. But hauing an excellent function, wherein the Son of God, Iesus Christ serued before vs, it were intollerable pride to scorne it, as too simple for vs. Wee may be a meanes to bring men to saluation, which we must account our crown and glory. Secondly, the glory of God ought to moue vs, which is to bee preferred before all things in the world. Thirdly, the loue of Christ, the Prince of all Pastours ought to constraine vs, who gaue him-selfe for his sheepe.
Wee must therefore vnderstand, that they are not so much our sheepe as his: hee hath a speciall care of them, or else hee would neuer haue paide so dearely for them. His wonderfull care of their good, appeareth in this, that demanding of Peter, whether hee loued him, Iohn 21.15. and asking the question of him againe and againe, he saide, Feed my Sheepe, feed my Lambs: thereby giuing all the Ministers a rule of trial, to prooue themselues whether they loue the Lord Iesus or not.
If all were examined by this rule, and their loue to Christ proued by this note, it is to be feared, that little or no loue at all would appeare in them, toward their Sauiour and Redeemer. As all men haue tasted aboundantly of the loue of Christ, so all men professe to loue him againe, as well as Peter, and would be as ready to answere, Lord thou knowest that I loue thee. It is easie to professe it, but it is not so easie to approue it, and manifest it▪ If we would assure our owne soules, that the loue of Christ is in vs, let vs feede the flocke, let vs speake boldly in the Name of the Lord, without respect of persons; [...]ucan. institu. [...]c. 13. de mi [...]st. let vs teach, improoue, correct, instruct, admonish, exhort, comfort, and strengthen, as we see the state of the flocke to require.
Let vs duly administer the Sacraments, according to Christs institution: let vs rule and gouerne the Church committed vnto vs: let vs pray for them, and be examples vnto them in life, that when the great Shepheard of the sheepe shal appeare, we may receiue an incorruptible crowne of glory.
Ʋse 5 Lastly, let the people carefully attend to the Ministery of the word, where it is setled and planted, with a good conscience, as to Gods holy ordinance, vouchsafed vnto them. Let them bring attention in hearing, diligence in marking, and obedience in practising. Let them put away all pretences and excuses, let them not inuent carnall reasons against themselues, and their owne soules. Let them not vse any delayes to shift off the performance of this duty. But there are many men in the world, that are wise to their owne destruction, and seeke sundry colourable deuises to hurt themselues, and hinder their owne good. For this ordinance, albeit comfortable and necessary, ayming at nothing else but our saluation, findeth through the malice of Satan and opposition of his instruments, strong enemies that assault it and vndermine it, to make it fall downe. He knoweth well enough that if this were throughly receiued, and generally established in all places, his kingdome could not stand, but would fall downe as lightning, as we heard before, Luke 10. When the trumpets sounded that God appointed, though they were of Rammes hornes, the walles of Iericho fell downe, Iosh. 6.20. [...]osh. 6.20. The preaching of the Gospel seemeth a weake and contemptible thing, and is accounted of them that perish to be foolishnesse, 1 Cor. 1.18. [...] Cor. 1.18. But if it were as vnlikely to do any great work, as the rammes hornes, yet being imployed of God, it shall be able to cast downe all imaginations, and high things, that exalt themselues against the knowledge of God, 2 Cor. 11.5. [...] Cor. 11.5. Forasmuch as to them that are called, it is the wisdome of God and the power of God, 1 Cor. 1.24. [...] Cor. 1.24. Hence it is, that the great enemy of our saluation hath stirred vp his disciples the Anabaptists, and other detestable and damnable heretikes, to subuert the faith of many, lest the light of the glorious Gospel of Christ should shine vnto them. These seduced persons, seeking also to seduce Obiection 1 others, reason thus; No creature can worke faith and regeneration in vs, it is God that doth it alone. But the word preached is but a creature, nay, it is the voyce onely of a creature, and a bare sound consisting of letters and sillables, so that the vertue of it can bee no more, but to signifie vnto vs the will of God. I answere, the word preached, Answer. and the vse of it are to be distinguished. The right vse thereof, is to vnderstand it, to meditate vpon it, to endeuour to beleeue it, and to obey it. The word preached is of force and of power, not simply, because it is vttered and published, and the bare sound thereof commeth to the eares of the hearers; for then all men should know and vnderstand it, receiue it by faith, and practise it by obedience: but because when it is preached, through the blessing of God, and his secret worke in vs, wee heare it with an attentiue eare and a tractable heart: so that his spirit and his word, goe together, Esay 59.21.Esay 59.21. our hearing with the eare, and his opening of the heart, accompany one another, Act. 16.14.Act. 16, 14. Hereupon it is called the power of God to saluation, that is,Rom. 1.16. an effectuall instrument of his power to euery one that beleeueth. The Ministers are said to be labourers together with God, 1 Corin. 3.9. to bee workers together with him, beseeching vs not to receiue the word of God in vaine. 2. Cor. 6.1. and as the Ambassadours of God, to pray vs in Christs stead, that we be reconciled to God, 2 Cor. 5.20.
Secondly, others obiect, None can be saued, Obiection 2, but such as are elected: but all ordained to eternall life shall be saued, whether they heare the word preached or not; forasmuch as all the elect shall of necessity be saued: and therefore there is no need of hearing, to bring vs to saluation: election is sufficient. Answer. I answere, this is a diuiding of those things that cannot be diuided; and a separation of those things that cannot be separated. If any should reason touching the temporall life, as these ignorant persons doe, touching the eternall, euery man would soone espie the fraude, and be able to answere the obiection, and put to silence the folly of the obiecters. For we might as well reason thus, All that are appointed of God to liue, shall liue: and therfore it skilleth that what they doe, whether they eate or drinke, or sleep, or clothe themselues, or whether they doe none of all these things. This conclusion is of the same nature & force with the former, and both of them starke naught, and deceitfull. Euery one hath knowledge and vnderstanding enough to answere the latter, and to say that as God hath appointed vs to liue, so he hath appointed vs the meanes to maintaine life, and therefore if we would liue, we must feed our selues, clothe our selues, refresh our selues. In like manner, they that are ordained to eternall life, cannot but heare the [Page 128] word, I say they must and shall of necessitie heare it, they can doe, they will doe no otherwise; as Act. 13.48.Act. 13.48. When the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordayned to eternall life, beleeued. All then that are ordained to the end, are also ordained to the meanes: forasmuch as whom he did predestinate, them he also called: and whom he called, them be also iustified: and whom he iustified, them he also glorified, Rom. 8.30.Rom. 8.30.
Obiection 3 Thirdly, to these that would seeme learned, and to know somewhat more then their fellowes, are ioyned as brethren in euill, sundry of the common sort and prophane persons. The Preachers (say they) are weake and fraile, simple and sinful men. If we might heare Christ himselfe or an Angel from heauen to teach vs, we would beleeue The voice of our sweet Sauiour would mooue any man that: hath any goodnesse in him. Answer. I answere, the people of Israel could not heare and beare the voyce of God, but desired of him that Moses might speake vnto them, Exod. 20.19.Exod. 20.19. and now, that we haue our owne request, and hee hath sent vs in a Moses, I meane a Minister, wil we call for God againe? will we haue sometimes God, & sometimes Moses, at our owne pleasure, like wayward and wanton children that will be pleased with nothing? When God speaketh, then in al haste we must haue Moses; and when Moses speaketh, we cry out for God, whose voyce notwithstanding shaketh the heauens, and cleaueth the rockes in peeces; and moueth the foundation of the earth out of his place: so that this was a common saying among the people of God, We shall surely die, because we haue seene God, Iudg. 6.22, 23. & 13, 22.Iudg. 6.22, 23. and 13, 22. It is therfore Gods great goodnes (which we must not abuse) to put his heauenly treasures in earthly vessels, that man might be instructed by the Ministery of man, to the end that the glory might be his, and the benefit ours Such as heare them, do heare Christ: Luke 10.16. such as despise them, despise Christ himselfe. Doest thou then desire to heare Christ? heare his Ministers, who hath put the word of reconciliation into their mouthes, and in his stead beseech vs to be reconciled vnto him.
Obiection. Fourthly, others of the same spirit, obiect in this manner, We haue the Scriptures in our houses, we can reade them, [...]or we heare them read vnto vs at home: there are set downe the most perfect Sermons of Christ, of the Prophets, and of the Apostles: can our preachers amend them? Answer. I answere, the Sermons of Christ and his seruants are most absolute and perfect, and profitable in themselues, as also alsufficient: but not so to vs, vntill they be explaned and applyed to the consciences of the hearers, in the ministery of the word. A loafe made of the finest & fattest of ye wheat is nourishable in it selfe, but it is vnfit for our nourishment, vntil it be cut and diuided into peeces, that euery one may haue his portion, and therefore whosoeuer is a workeman that needeth not to be ashamed, must rightly diuide the word of trueth, 2. Tim. 2.15.2 Tim. 2.15. The Eunuch sitting in his chariot, had the Scriptures with him, and read in them in his chariot, as well as we doe in our houses; yet when Philip said vnto him, Vnderstandest thou what thou readest? he answered,Act. 8.31. How can I except some man should guide me? Thus we see, yt albeit wee haue the Scriptures lying by vs, in which we are to reade, that they may dwell in vs plentifully: yet we shall alwayes want the giftes of the Minister for the interpretation of them, as children do the helpe of one to cut their meat when it is prepared and prouided for them, or else they shall remaine an hungred.
Lastly, there are others, whose consciences Obiection 5 condemne them of wickednes and prophanenesse, that obiect, There are none worse then those that are common and continuall hearers of Sermons: if then it be so good, why doth not the word make them better? Answer. I answere, this is a common and a cursed slander. This is the old language of the diuell, and of his instruments. If Iob be accounted a iust man, fearing God, and eschuing euill the diuell will not sticke to face it out, that he is an hypocrite. The Pharises, which were his hired seruants, could say, None regarded Christ, but the people that are accursed. Ioh. 7.48, 49.Ioh. 7.48.49. Wherefore, it is false that all are so: they onely vtter the gall and malice of their diuellish hearts, who enuy the grace of God in others, and cannot abide that any should be more forward and feruent then themselues.
Secondly, if this be granted and yeelded vnto them, the which notwithstanding, is most vncharitably surmised, and vnconscionably alleadged of them, yet they shew themselues wrangling Sophisters, arguing from a false cause: forasmuch as this badnesse and beastlinesse that appeareth in the liues of many hearers, is not an effect of preaching or hearing, but a sinne resting in the persons and proceeding from the prophane and vnregenerate hearts of those that heare,Luke 8.11. as when good corne is sowen in barren and vnfruitfull ground, or as if an husbandman should plough vp the fruitlesse sand, or sow among thornes. These instruments of Satan, that seeke to disgrace the sauing hearing of the Gospel, and whip the faithfull for the faults of hypocrites, neuer cry out against open and notorious offenders, against blasphemers, against whoremasters, against drunkards, and such like Prophane beasts; but if any bee an hearer of the word, and study to reforme his life according to the streight line thereof, he is a great eyesore vnto them, because the light that shineth in them, serueth the better to discouer the darkenesse of their liues. Thus many filthy swine and foule-mourhed dogges, haue liberty to prophane the holy things of God. The hearers of Christs Sermons, were of foure sorts, three were euill,Matth: 13.3. and receiued the word [Page 129] no otherwise, then if seed should be cast in the high way, or in stony ground, or else among thornes, where it bringeth forth no ripe fruit: onely the last sort heard the word with good and honest hearts, & brought forth fruit with patience; Whereas these that are carryed away with rash iudgement make all alike, put no difference betweene one and another, and will haue all hearers to be bad men.
Thirdly, God hath appointed the preaching of the word, not onely to conuert the elect, but to harden the wicked: as the Sunne serueth not onely to soften the waxe, but to harden the clay. Hence it is, that many are made worse by the word; [...]atth. 13.15. but that falleth out through their owne corruption, not through the nature of the word. Hence it is that the Lord saith, Make the heart of this people fatte, and make their hearts heauy, and shut their eyes: lest they see with their eyes, and heare with their eares, and conuert and be healed, Esay, 6.10. [...]say 6.10. Be it therefore that none are commonly worse then common hearers, who heare indeed, but doe not vnderstand, and see indeed, but doe not perceiue: yet is the word to be preached and published, though it be the sauor of death vnto death, in those that heare it. It is as the raine or snow that falleth from heauen, which returneth not thither againe, but watereth the earth, and maketh it bud and bring forth, that it may giue seed to the sower, and bread to the eater: so is it with the word that goeth forth out of the mouth of God, it doth not returne vnto him voide, but it accomplisheth that which he pleaseth, and prospereth in the thing whereunto he sendeth it, Esay 55. [...]say 55 10.11.
Lastly, the wickednesse of euill hearers ought to be no barre against the preaching of the word, forasmuch as euill persons are oftentimes wonne by the Gospel. Publicans and harlots are brought by it to the kingdome of God, Matth. 21.31. [...]atth. 21.31. Many of these that crucified the Lord of life, and put our Sauiour to death, were pricked in their hearts, and said to Peter and the rest of the Apostles, Men and brethren, what shall we do? Act. 2.37. [...]ct. 2.37. They gladly receiued the word, and were baptized, so that in one day there were added to the Church about three thousand soules. The like we might say of the Iailour, notwithstanding his cruelty and persecution of the Apostles, he came to them and said, Sirs, what must I doe to be saued? Act. 16, 30. [...]ct, 16, 30. Who preached vnto him faith in Christ, by whose Ministry hee was conuerted. Shall we then reason as these men doe, Hearers are wicked, and as bad as others that heare not: therefore away with the word out of the Church, pull down the chaire of Moses, and downe with all preaching? let vs haue no more hearing, and let the sound of the word be buried for euer? O foolish reason! O damnable conclusion! Nay, wee may inferre contrariwise, Such as heard long, are sinful stil, therfore let them heare more cheerefully, and let the Minister deale more roundly with them. Let them be told and taught that God will take an account of their hearing, according to the meanes he hath afforded vnto them: that by the word they shall be iudged at the last day: and that as much hath beene committed vnto them, so much shal be required at their hands againe: that they are to heare the voyce of God, while it is called to day, and are to take heed they neglect not the accepted time: and that as Christ hath knocked long at the doores of their hearts, so they know not how suddenly he will depart from them.
Verse. 4. [And Nadab and Abihu dyed before the Lord, &c.] We haue already declared, how God immediately after the ordering of the Armies of the Israelites, describeth the tribe of Leui that was exempted and priuiledged out of that muster and multitude, and of what family Aaron came. Now wee are to shew what became of his sonnes, who, albeit they were the sonnes of one man, yet they neither liued nor dyed after one manner. For the two eldest Nadab and Abihu, Leuit. 10.4. Num. 26.60. presuming to offer incense to God, and to burne it with strange fire, were themselues consumed with fire: there went a fire from the Lord, and deuoured them, and they dyed before the Lord with sudden death. Thus by the same thing wherein they offered, they perished: strange fire brought downe a strange iudgement, to declare the iustice of God against sinners: but of this point we shall haue better occasion to speake farther in the fift Chapter. Thus it fel out in the family of Aaron, his two sonnes dyed by fire, euen they dyed before their father, 1 Chron. 24.2 and had no children to whom the Priesthood might descend; therefore Eleazar and Ithamar executed the Priests office. When the Leuites did offer sacrifice in the Tabernacle, God sent fire from heauen, Leuit. 9.24. to consume the sacrifice: whereupon he commanded the Priestes that the fire should be kept euermore burning vpon the Altar, and neuer be suffered to goe out, Leuit. 6.13. Which the Gentiles also obserued by a foolish imitation.
So then, their transgression against God, consisted in these two things: First, they vsed strange fire, contrary to the commandement of God, whereas they should haue taken it from the Altar, Leuit. 1.8.Leuit. 1.8. Secondly, they entred into the holy place, which was not lawfull for the high Priest himselfe to doe, but vnder certaine conditions, and at a certaine time, Leui. 16.1, 2.Leuit. 16.1, 2. Exod. 30.10.Exod. 30.10. Heb. 9.7.Heb, 9.7. Thus then, as they sinned openly, so God punished them openly, and made them publike examples vnto others that should succeed them, and come after them in that office, as he speaketh,Leuit. 10.3. Then Moses said vnto Aaron, This is it that the Lord spake, I will be sanctified in them that come nigh me, and before all the people, I will be glorified. Babing [...]on Leuit. ch. 10. obser. 6. It was but yesterday as it were that Aaron and his sonnes had a famous and a glorious consecration into the greatest and highest [Page 130] dignity vpon earth, but these sonnes so lately exalted and honoured, now lye destroyed before their fathers face, to his ouermuch griefe and anguish, not by any ordinary and accustomed death, but by fire from heauen, for their sins, and breach of the Law, and commandement of God. We learne from hence, that Godly parents haue Doctrine 2 oftentimes vngodly and disobedient children.Godly parents haue oftentimes vngodly children. Such as are reformed themselues haue children vnreformed. We see this in Adam the first father, he had not onely Abel the righteous who obtained good report that he pleased God, but also Caine who was of that euill one and slew his brother, 1. Ioh. 3.1 Ioh. 3.12. Because his owne workes were euill, and his brothers good. Noah a iust man and perfect in his generations, Gen. 6.9. had cursed Ham, as well as blessed, Shim, Gen. 9.26. We see this in Abrahams house the Father of the faithfull, who rereceiueth this commendation frō the mouth of God himselfe, Gen. 18.Gen. 18.19. I know him that hee will command his children and his houshold after him that they keepe the way of the Lord, to do iustice and iudgement, that the Lord may bring vpon Abraham that which hee hath spoken of him: yet he had in his family (which was the Church of God) not onely Isaac the sonne of promise in whose seede the nations of the earth should bee blessed, but Ismael that was borne after the flesh, that mocked his brother, & persecuted him that was borne after the spirit, and in the end was cast out of the Church, Gen. 21.9, 10.Gen. 21.9.10. Gal. 4.30.Gal. 3.30. And as it was with the father, so was it with the son: for we see this in the children of Isaac, who stroue and struggled within the wombe of their mother, Gen. 25.22. and when the time of her deliuerance came, she brought foorth, not only Iacob, Gen. 32.24. who afterward was sirnamed Israel, obtaining a farre more honourable name then all the Affricani, or Germanici, or Asiatici among the Romanes, whose praise was wholly from the earth, and a blast of the mouthes of mortall man; whereas he wrastled with God in Peniel and preuailed: but also prophane Esau, Heb. 12: 16. so branded as it were in the forehead by a marke of yron, by the Spirit of God, who sold his birth-right for a messe of pottage. For the children being not yet borne neither hauing done any good or euil, that the purpose of God according to the election might stand, not of workes, but of him that calleth, It was said vnto her, Iacob haue I loued, but Esau haue I hated, Rom. 9.11.13.Rom. 9.11.13 Samuel was a man that feared God exceedingly, and gouerned the people vprightly, so that he appealed to the people, and to the consciences of all men, to witnesse his innocency and integrity, what wrong he had done them, whose oxe he had taken, and whose asse he had taken, or at whose hand he had receiued any bribe to blinde his eyes, 1 Sam. 12.3.1 Sam. 12.3. Yet when hee was old and made his sonnes iudges ouer Israel, they walked not in his wayes, but turned aside after lucre, they tooke bribes and peruerted iudgement, 1 Sam. 8.3.1 Sam. 8.3. Dauid was a man after Gods owne heart, yet he had not onely Salomon that was beloued of God,2. Sam. 13.14 and 15.16. 1 Kin. 1.5. but also incestuous Amnon, ambicious Absolon, and trecherous Adonijah: the first defiled his owne sister, and wrought folly in Israel; the other two rebelled against their father, and sought to take away the kingdome from him. The like we might say of Eli, who sate vpon a seat by a post of the Temple, and by his residence on his charge and daily attendance, to giue answeres to the people that came vnto him, gaue testimony of his godlinesse: yet his sonnes were the sonnes of Belial, and knew not the Lord, 1 Sam. 2.12.1 Sam. 2.12.
To conclude (for the examples that might be brought to this purpose, are infinite) who was more Godly then Iosiah, who remembred his creator in the dayes of his youth, and reformed religion betimes in his kingdome? yet his children followed not the wayes of their father, but did euill in the sight of the Lord, according to all that their wicked forefathers had done, 2 King. 23.32, 37.2 King 23. Iere. 22.18.Iere. 22.18. To all these testimonies of Scripture, if we adde also the testimony of common experience, of all ages and times, and places and persons, we may gather, that all the children of the faithfull, haue not beene alwayes continued vnder the covenant of God, nor followed the steppes of their faithfull parents to be like vnto them.
Now, because this is a point diligently to Reason 1 be marked of vs, let vs consider the reasons whereby it may be better confirmed vnto vs. First, to shew the election of God, which is the highest steppe of our saluation to stand vpon the free wil and purpose of God, and not vpon ordinary succession, or naturall generation, or any causes in our owne selues: to the end that all, both parents and children should confesse, that such as haue receiued this power and prerogatiue to beleeue in the Name of Christ Iesus, are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God, Ioh. 1.13.Ioh. 1.13. This reason is noted concerning Iacob, Rom. 9.11. that the purpose of God might stand according to election, not of any workes, but by him that calleth: this was it that made difference betweene him and his brother.
Secondly, that the best seruants of God Reason 2 may acknowledge, that they can by no means conuey to their posterity the graces of God, the gifts of sanctification, & repentance from dead workes, which themselues haue receiued from God by supernaturall meanes, and not by naturall: they begetting naturally children of wrath, as well as other men, euen sinfull children tainted and defiled with originall corruption. Adam begate Seth in his owne image, that is, in his naturall inclination to euil. Gen. 5.3.Gen. 5.3. Hence it is that Dauid acknowledgeth, he was shapen in iniquity, and that in sinne his mother did conceiue him, Psal. 51.Psal. 51. So then as the corne that is purged from the chaffe [Page 131] and made cleane, bringeth vp corne againe, together with the chaffe: and as the father that is circumcised begetteth children that are vncircumcised: so such parents as are sanctified themselues, cannot leaue to their issue any sanctifying graces, which must come onely from aboue, from the Father of lights.
Reason 3 Thirdly, God hath a purpose to shew his iustice in the destruction of the stubborne and disobedient, as he doth his mercy in the saluation of those that are godly and obedient. This is the reason rendred by the Spirit of God, that albeit the sonnes of Eli were reproued by their father, yet they hearkened not vnto his voyce, because the Lord would slay them, 1 Sam. 2.25. [...] Sam. 2.25. God is determined to glorifie himselfe, and his great Name in their destruction, as they resolued and setled themselues & their whole liues to dishonour him, to their confusion.
Reason 4 Lastly, the children euen of faithfull and godly parents doe oftentimes want the good meanes of a godly education, and therefore no maruell if their hearts, not being ploughed vp, doe bring forth cockle and darnell, in stead of good corne. For the children of God, doe themselues through humane frailty and infirmity sometimes faile in the performance of this duty. They cocker them and are too choice and nice ouer them, they dare not offend them, or speake a word against them; which ouerweening and suffering of them to haue their will too much, God punisheth in their children: whereof we haue a worthy example in Dauid toward Adonijah, who exalted himselfe against his father, saying, I will be king, and he prepared him chariots and horsemen, and fifty men to runne before him. The occasion of this presumption, and rebellion is noted to be thus,King. 1.6, His father had not displeased him at any time, in saying, Why hast thou done so? He failed toward him, more then Eli did toward his sons; for he said, It is no good report that I heare, ye make the Lords people to transgresse.
But Dauid was loth to displease his sonne, but sought to please him in all things, and (behold) what came of it; it turned to his hurt, and in the end, to his vtter ouerthrow. If then we lay these seuerall points together, that God will shew our election, and the election of our seed, to stand firmely and onely vpon the purpose of his wil, and cut off all occasion of boasting from vs that we are able to deriue grace vnto them, lest therby we should ascribe their regeneration & conuersiō to our selues, & so take the glory frō God to whom onely it is due, vnto our selues to whom in no sort it is due: that God in his counsell purposeth to destroy some of them, and that they often want education, a good meanes to bring them to God: wee may truely conclude this point with which we deale, namely, that godly parents which doe beleeue, haue many times vngracious and vnrighteous children that doe not beleeue.
This often falling out to the most faithful Vse 1 that desire to leaue an holy seed behind them, let vs consider what we are to learne from it. And first, this sealeth vp this truth: as a principle that neuer faileth, namely, that the father is not saued by the child, nor the child by the father. The Prophet saith truely,Hab. 2.4. The iust shal liue by his faith; not by the faith of the father, nor by the faith of the sonne, but by his owne faith. The faith of the godly father shal not saue the vngodly child: neither shal the faith of the godly child, saue the vngodly father. Thus are Gods wayes cleared, to bee equall, which are oftentimes challenged and slandered to be vnequall. This doth the Prophet Ezekiel Ezek. 18.4, 5.13, 14, 17, 20. and 33.20. handle at large, Chap. 18. and 33. Behold, all soules are mine▪ as the soule of the father, so also the soule of the sonne is mine: the soule that sinneth shall die. If a man be iust and doe that which is lawfull, and right, if he beget a sonne that is a robber, or an oppresser, he shal surely die, his blood shall be vpon him. But if he beget a sonne that seeth all his fathers sinnes which he hath done, and considereth and doth not such like, hee shall not die for the iniquitie of his father, he shall surely liue: The soule that sinneth it shall die; the sonne shall not beare the iniquity of the father, neither shall the father beare the iniquity of the sonne: the righteousnes of the righteous shal be vpon him, and the wickednes of the wicked shalbe vpō him Where he sheweth, that if the father that is righteous beget a sonne vnlike vnto himselfe, the righteousnesse of the father shall nothing profit or auaile him, he shall receiue such a recompence of reward as is due to his impiety. He mentioneth in this place three seuerall persons, the grandfather, the nephew, and in the middle betweene them both,Calui. praelect. in Ezek. cap. 18 he setteth the sonne of the former, and the father of the latter.
Of them all he setteth downe this rule, that euery one shall be rewarded as he hath liued, and receiue according vnto his workes. The blessing of GOD shall rest vpon all those that are iust, whatsoeuer their posterity shall bee, as Esay Chapter 3.10.Esay 3.10. Say yee to the righteous, that it shall be well with him, for they shall eate the fruite of their doings: and to that purpose we reade in the Psalme,Psal. 58.11. Men shall say, verily, there is reward for the righteous, verily he is a God that iudgeth in the earth. God is a iust Iudge, and therefore rewardeth euery man as his owne life is. They therefore doe greatly deceiue themselues, that runne into all excesse of riot, and thinke to haue mercy shewed vnto them, because of the godlinesse of their parents: whereas rather this shall serue to heape vppe farther iudgement vpon their heads. On the other side, it serueth to comfort those that forsake the wickednesse of their parents & progenitors, forasmuch as god will accept of them and embrace them in the armes of his tender loue, and neuer charge [Page 132] vpon them those sinnes, nor vpbraide them with the same. Blessed therefore are all that walke in his wayes, but vnto them that turne away from righteousnesse, and commit iniquity, and doe according to all the abominations that the wicked man doth, all his righteousnesse that he hath done, shall not be mentioned, in his trespasse that he hath trespassed, and in his sinne that he hath sinned, in them shall he die. Wherefore to conclude, it is required of vs not to stand vpon the goodnesse of our ancestors, but vpon that which we finde in our selues: inasmuch as many of the godly and righteous seruants of God haue had children appointed to wrath and destruction. The people of the Iewes gloried and boasted that they had Abraham to their father, albeit they did not the workes of Abraham, but of their father the diuell, Ioh. 8.44.Ioh. 8.44. Hence it is, that Iohn the Baptist exhorteth them to bring forth fruites meete for repentance, Matth. 3.8, 9. and not to thinke to say within themselues, We haue Abraham to our father, forasmuch as God is able of the stones to raise vp children vnto Abraham. It is a vaine thing in earthly things, for a man to boast of his predecessors. The heathen man could say,Ouid. Metam. lib. 13. that stocke and ancestors, and such things as our selues haue not done, we may scarcely cal our owne. Much more doeth this holde in heauenly things, and in true religion, which goe not by kinde or kinne, they descend not from father vnto sonne, as temporall inheritances doe: no man knoweth the Sonne, but the Father; neither knoweth any man the Father, but the Sonne, and hee to whomsoeuer the Sonne will reueale him, Matth. 11.Matth. 11.27. Let euery man labour to know God, and to plant the feare of him in his owne heart, that so we may liue by our owne faith, as his life is maintained and continued by his owne soule.
Vse 2 Secondly, let no man be discouraged, though they see their seed vntoward, and vngracious. Religion cannot be conueyed to children by parents, as house and land, neither can they leaue it vnto them, as they leaue them a possession, to descend by a continued succession from the father to the sonne, and to the sonnes sonne in one race and generation. Godlinesse commeth not to vs by naturall generation,Godlinesse is no inheritance from father to sonne. but by spirituall regeneration: neither hath the first-borne greater title to it, then the second. That which the Apostle speaketh of the Ministery, that Paul may plant, and Apollo water, but it is God that giueth the increase, may be truely spoken of the bringing vp of children in the nourture and information of the Lord. We may and ought to take paines to teach them in their youth what trade they shall take, but we cannot giue a blessing vnto our owne labours. The husbandman may plant and sow, yet he cannot bring downe the early and the latter raine: and if he could doe this, he could not make the corne grow for the vse of man. So is it with vs, we may teach and reproue, exhort, and admonish, but except GOD open the heart, the heart remaineth vnreformed. It is not to be doubted, but Samuel bestowed great labour and diligence in discharging this duty, both because he was a faithfull and godly man, Heb. 11.32.Heb. 11.32. And because hee had seene with his eyes, an example of ouermuch lenity in Eli, and had heard with his eares, a fearefull threatning of iudgment against him, reuealed by the Lord: yet his children followed not his steppes, but declined from the wayes wherein he walked. Let all godly parents therefore comfort themselues in the consideration and contemplation of such like examples, knowing that they can onely vse the meanes, and that it lyeth not in their power to make them truely religious. In deed if wee haue beene negligent in bringing them vnto God, and let them runne into all riot, and not restrained them, we haue cause to lay it to our consciences, and to thinke with our selues, that we that gaue them life, haue also beene instruments of their death. But if wee haue done what lyeth in vs to doe, if we haue warned them, and they would not be warned: if we haue taught and trained them vp in the feare of God, which is the beginning of wisedome, and they haue broken the bands asunder, and cast the cordes of duty and discipline from them; we may comfort our selues as the Minister doth, when he seeth his labour is spent in vaine.
If he haue beene faithfull and conscionable in his place, whether men regard the word, or not regard it: whether they beleeue, or doe not beleeue: whether they obey, or doe not obey, he is the sweet sauour of Christ, 2 Cor. 2.15. euen in them that perish, because euen then it worketh the will of God, and accomplisheth that for which it is sent. The Prophet prophesying of Christs comming among the Iewes, bringeth him in with this complaint, I haue laboured in vaine, Esay 49.4. I haue spent my strength for nought, and in vaine, yet surely my iudgement is with the Lord, and my worke with my God. God respecteth vs according to our worke, & not according to the euent, or successe of our labour: he will reward vs according to our conscience in teaching, not according to the peoples diligence in hearing of vs. Thus it shall be with all Christian parents, to their endlesse comfort: God will not be vnmindfull of their paines that they haue taken, albeit they see not that fruite of their labours that they desire. Obiect. Heere some man peraduenture may obiect that the Apostle saith, The woman shall be saued in child-bearing, if they continue in faith, and charity, and holinesse with sobriety, 1 Timothy chapter 2. verse 15.2 Tim. 2.15. Where hee seemeth to hang the saluation of the mother, vpon the faith of the children, as if she could not be saued, except they continued in the trueth. I answere, Answer. this place is in deed so vnderstood, and wrested by many interpreters: [Page 133] but that cannot be the true meaning. Ierome an ouer-great prayser of virginitie, and none of the greatest friends of matrimony, draweth the words to that sense, that he may by this meanes commend the single life; and withall withhold women from marriage, while they heare that they can no otherwise bee saued, then if their children continue faithfull vnto the death.
The purpose of the Apostle in this place, as appeareth by the the circumstances going before, is to comfort the woman, that shee should not cast away all confidence as one without hope, as being the cause of one of the greatest sinnes which brought the ruine of all mankinde.
The feeling of this heauy burden, lying vpon her conscience, might terrifie her and work much feare and amazement in her soule and apprehension of the wrath of God, and therefore he comforteth her, and giueth her hope of saluation. But if the former exposition be receiued, that her saluation bee suspended vpon many others, hee should cast downe Thunder and Lightning vpon her head, able to apall and dismay her; he should not comfort her, but terrifie her: he should not lift her vp with hope of life, but cast her downe into despaire, through feare of death, when she should vnderstand that she could not possibly be saued, except her children did perseuere in the faith.
Againe, it lyeth not in the power of women, to giue them faith and loue, much lesse the grace of perseuerance, to continue constant vnto the death: so that the Apostle should lay a burden vpon their shoulders and put a yoke about their nekes, which neither they, nor their fathers were able to beare. This is not the easie Yoke, nor the light burden of Christ. For albeit they striue with all their strength, and labour with all their power, to bring vp their children in godlinesse, yet oftentimes they are obstinate, stubborne, headstrong, froward, peruerse, and rebellious; so that they can doe no good with them, because they will not obey them, nor hearken to their commaundements.
Furthermore, this care of the instruction and institution of children, is a dutie required rather of the father who is better able, then of the mother who is euery way the weaker vessell, as appeareth by the Apostle, Ephes. 6.4. Fathers prouoke not your children to wrath, but bring them vp in the nourture and admonition of the Lord.
Lastly, the vertues heere commended bebelong rather to the mothers, then to the children, as when he requireth of them holinesse with sobriety, as Tit. 2.3, 4. it appeareth: The aged women that they be in behauiour as becommeth holinesse, &c. that they may teach the yong women to be sober, &c. If any farther obiect, [...]biect. that if the Apostle had meant to referre these last words to the woman, he would haue said, if she continue in faith and charity, not, if they continue: I answere, Answere. nothing is more common and vsuall then the change of number, especially one of the words being a nowne of multitude. For it is plaine and manifest, that the Apostle doth not point out some one certaine woman, but speaketh in generall of woman-kinde, or of all women.
Thus doth the Apostle vary and alter the number in this present Chapter, sometimes speaking in the plurall number, as of many, In like manner, that women adorne themselues in modest apparell: Verse 9. sometimes speaking in the singular number, as of one, Let the woman learne in silence with all subiection. Verse 11. This is also easie to be shewed in other places, as Galat. 6.1. Ye which are spirituall restore such a one in the spirit of meekenesse, considering thy selfe, lest thou also be tempted. Where we see, he beginneth the sentence with the plurall number, and endeth it with the singular.
Wherefore, to returne vnto our purpose, from which we haue digressed to answere an obiection, and to open the interpretation of this Scripture; faithfull parents, who haue endeuoured to sow the seede of eternall life in the mindes of their children, are not to bee censured and condemned, because they haue leude and vngodly children, that giue euident tokens rather of reprobation then of saluation, as if it were their fault and offence: for as much as they may bee carefull to vse all meanes of faith, and furtherance to eternall life, and yet notwithstanding faile of their end. If they doe not discharge their duties, they shall be guilty of their blood: but if they doe teach them, they are free, they haue deliuered their soules. If wee haue vsed diligence, and be euill spoken off, let vs comfort our selues in the Lord, and rest our selues in the cleerenesse of our owne consciences, and comfort our hearts in the testimony thereof, being well assured that in the great day of account, the LORD shall acquit vs, when the mouth of iniquitie shall be stopped. Vse 3
Thirdly, from this ground ariseth great consolation to all faithfull parents, who are to comfort themselues in this, if among many children and a plentifull issue, they haue some fewe of them, yea, but one onely that appeareth to be the faithfull childe of GOD, albeit it bee otherwise with the rest. GOD indeede will receiue glory in all, though some of them bee reprobates: this must preuaile with our natural affections, and teach vs to suppresse our greefe and sorrow. No doubt it is cause of ye greatest griefe, and maketh their head as waters, and their eyes a fountaine of teares, that they make their bed to swimme and water their couch with weeping; which striketh neerer vnto them, to beholde their vngodly wayes, [Page 134] then to see them suffer a thousand deaths. Abraham was exceedingly mooued, when he was commanded to cast out of his family, his sonne Ishmael, Gen. 21.11. and 17.18. for the thing was grieuous in Abrahams sight, because of his sonne; and before this, he had saide, O that Ishmael might liue in thy sight: yet neuerthelesse he yeelded to the will of God, who would therein bee honoured.
So when GOD respecteth vs, and confirmeth his couenant toward vs, and taketh vnto himselfe any of our seede, we ought rather to praise God for this mercy and goodnesse toward vs, in sauing one, then murmure against him, or aske the question of him, why he calleth not all. If it please God so to deale in mercy toward vs, that he vouchsafeth to be both our God, and the God of all, I say, of all our seede, we are bound vnto him in so much greater dutie, and he requireth of vs the greater obedience, and looketh for a sacrifice of greater thankefulnesse. Hee dealeth not so with all good men, euen such as haue faithfull soules, and desire to approoue their seruice vnto him: who when they haue giuen them what education they can, and heartily craued of GOD his blessing vpon their holy endeauours, yet haue found many crosses, and such inward griefes, as haue beene ready to breake euen their heartstrings, and to bring their gray haires with sorrow to the graue.
Neuerthelesse, we must not suffer our ouer-strong affections to preuaile too farre within vs, and to swallow vs vp with ouermuch heauinesse, when we beholde with our owne eyes the wickednesse of our children that are come out of our owne loynes and are of our owne blood, when we see them without hope of being reclaimed and reformed, as those that runne into all excesse of riot: no, though we should see them taken away in the prophanenesse of their hearts. For why should we repine at it, to consider how God glorifieth himselfe, albeit it be in the destruction of some of ours? Of this we haue two most notable examples in Aaron, and in Eli, neuer to be forgotten of vs, recorded in the Bookes of Leuiticus, and of Samuel. Touching Aaron, his two eldest sonnes, Nadab and Abihu, (of whom we now speake) sinned against the Lord in offering strange fire, and seruing of God otherwise then hee appointed; which is a thing detestable in his eyes, and there came out a fire from the Lord, and deuoured them, and they dyed before the Lord.
Heere was a grieuous sinne committed, heere was a grieuous punishment executed vpon them; and their father did beholde it with his eyes, and how they were carryed out of the campe in their coates. Moses tolde him, that the LORD would bee sanctified in them that come nigh him, and before all the people, he will be glorified, so that Aaron helde his peace, Leuiticus chapter 10. verse 3. So touching Eli, when he heard a fearefull iudgement denounced against his posterity, he said, It is the Lord, let him doe what seemeth him good, 1 Samuel 3.18.
Thus ought we to doe, and not vexe and turmoyle our selues without reason, for that which we cannot remedy and redresse. All the children of the faithfull, are not the children of the promise: they that are the children of the flesh, are not the children of God, Galatians chapter 4. verse 23. All that are the seede of Adraham, are not the children of Abraham, Romanes chapter 9. verse 6, 7. neither are all the Israel of God, which are of Israel.
Heere it may be obiected, which the Apostle Obiection 1 Peter speaketh to the Iewes, The promise is made to you, and to your children, Actes 2.39. God is the God of the faithfull, and of their seede.
I answere, The Apostle answereth this in the next wordes, Answer. euen as many as the Lord our God shall call. So many as haue God to bee their God, shall in his good time be called to the knowledge of the trueth. Hence it is, that in the promise annexed to the second commandement, it is said,Exod. 20.6. hee sheweth mercy to thousands that loue him, and keepe his commandements. Thus hee limiteth the promise of mercy, he restraineth it to those that loue him. This promise is performed, when it holdeth in any, albeit a farre off.
Another obiection ariseth out of Paules words to the Corinthians, where the seede of Obiection the faithfull are said to be holy, that is, sanctified and cleansed, The vnbeleeuing husband is sanctified by the wife, 1 Cor. 7.14. and the vnbeleeuing wife is sanctified by the husband: else were your children vncleane, but now are they holy. If then they be all cleane and holy, it followeth they are also vnder the election of grace.
I answere, they are holy touching the outward couenant, and generall election, Answer. as to be of the visible Church, to haue right in the Sacraments, and to haue interest in the outward priuiledges therof, as in the word, prayer, and such like. Thus the whole nation of the Iewes are saide to bee chosen, and thus they may bee saide,Rom. 11.16. and are saide to bee sanctified.
They are therefore deceiued that thinke the Apostle meaneth that they are legitimate borne in lawfull wedlocke, for as much as the children of infidels are borne Legitimate, and not base borne: so that if hee were so to bee vnderstood, hee should ascribe no more to the children of beleeuers, then of infidels, because before the conuersion of either of them, their children were lawfully begotten: and therefore no doubt but they remained so afterward.
The question in this place is, whether a [Page 135] faithfull person that is marryed, might lawfully dwell with the vnfaithfull? He prooueth it ought to be so, because the vnfaithfull person, is sanctified by the faithfull, so that their marriage is holy and pleasing vnto God: which he confirmeth by an effect of their marriage, because the children begotten in it, are not vncleane, that is, are not Gentiles, but Christians; they differ from the seede of Pagans and infidels, that are aliants from the Church.
Obiect. If any aske what we are to thinke of the infants of such as are Christians. [...]nswer. I answere, we must iudge of them according to charity, who haue interest in the outward couenant, vntill by infidelitie when they come to yeeres of discretion, they shall cut off themselues; grounding our selues vpon the promise of God made to Abraham, I will be a God vnto thee, and to thy seede after thee, Gen. 17.7. Neuerthelesse, albeit some cut off themselues, yet if the couenant be confirmed vnto some of them, we haue cause to comfort our selues heerein.Ioh. 4. The Apostle Iohn writing to the elect Lady, reioyceth greatly that he found of her children walking in the trueth: hee saith not indefinitely, her children, nor generally all her children, but among her children, that is, some of thy children which inferreth that they did not all become faithfull, although her selfe a most worthy and faithfull woman, and had vsed (no doubt) the meanes of their conuersion and continuance vnder the grace of GOD. Wee must content our selues with that fauour which GOD sheweth vnto vs, whether hee call many of our children or very fewe of them.
Vse 4 Lastly, let all parents, be carefull of their childrens benefite, and seeke to doe them good, and not euill all the dayes of their life. We doe all by a naturall instinct loue them, and are inclined to shew compassion vnto them, and to seeke their promotion and preferment in temporall things. Our Sauiour saith, [...]uke 11.11, [...]2. If a sonne shall aske bread of any of you that is a father, will he giue him a stone? or if hee aske a fish, will he for a fish giue him a serpent? or if he shall aske an egge, will he offer him a scorpion? We will not giue them what we know will hurt them, albeit they should earnestly desire it, and request it of vs. We all desire to leaue an happy issue behinde vs: and some are more carefull for them, both liuing and dying, then for themselues. This dutie hath many branches: for though all seeke to leaue them great, and taking deepe roote in the world, yet all doe not take the right course. Some giue themselues that libertie, that they are like to leaue them little in the world.
Wherefore the first branch is to beginne with our selues, to seeke vnfainedly to feare God, and to leade our liues according to his commandements. This doth the Lord himselfe deliuer, Deuter. 5.29. O that there were such an heart in them, that they would feare me, and keepe my commandements alwayes, that it might be well with them, and with their children for euer.
If parents themselues will feare the Lord, and obey his will, they haue a promise made to them, and to their children: but if they will not be the Lords faithfull seruants, woe to them, and their posterities also. All parents that feare God aright, doe not onely lay vp a good foundation for themselues, but prouide well for their children after them, and are profitable instruments to deriue Gods blessings vnto them aboundantly after their departure. God hath promised and cannot deceiue, to shew mercy to thousands, of them that loue him and keepe his commandements, Exod. 20.6. If then wee truely loue our children, not onely their bodies, but their soules, and chiefly their soules (which is the truest and soundest loue,) we must endeuour aboue all things, to leade a godly life, and to goe in and out before them, by a good example:Psal. 101.2.3. We must behaue our selues wisely in a perfect way: we must walke within the doores of our house, with an vpright heart: we must set no wicked thing before our eyes.
Contrariwise,Wicked parents are the greatest enemies to their children. such parents as feare not God, themselues bring a downe-fall and ruine to their families and posterities, and are the greatest enemies vnto their children. How vnnaturall, or rather how monstrous a thing is it for parents to bee instruments to bring children into the world, and then when they haue brought them forth, to bee the chiefe meanes to send them to hell? How wofull and lamentable a thing is it to cast their progeny and posterity into the curse of God, more bitter a thousand times then death, and more cruell, then to thrust them vpon the swords point? It is noted in the Scriptures,Leuit. 18.21. and 20.2. 2 Kin. 23.10. and 21.6. and all men are ready with one voyce, and one consent to acknowledge it, as an horrible impietie in those parents (forsaken of God, and giuen ouer to fill vp the measure of their sinnes,) that spared not to make their children passe through the fire, and to offer their sonnes and daughters to diuels. Wee condemne this all of vs to the pit of hell, as a foule and fearefull practise: and yet how many, (alas) how many in the world doe practise this, nay, that which is tenne thousand times worse then this? For all such wicked and prophane parents as are carelesse and negligent of the foules health of their children, committed as a precious treasure vnto them, and doe giue them euill examples of all abominations, doe giue them an easie passage into hell fire, and doe make them no better then a sacrifice to the diuell.
Hence it is, that the LORD saith, Deut. 28.46. Because thou didst not serue the Lord thy God with ioyfulnes and a good heart, for the aboundance of all things, therefore these curses shall [Page 136] be vpon thee for signes and wonders, and vpon thy seede for euer.
The second branch of seeking their good, is to giue them good education, and to plant in them the principles of religion, that they may know GOD betimes. So did Dauid to his sonne Salomon, 1 Chron. 28.9. to know the GOD of his Father, and to serue him with a perfect heart, and with a willing minde. So doth Salomon instruct parents to traine vp a childe in the way that he should goe, Prou. 22.6. and when hee is olde, he will not depart from it. So doth Paul exhort fathers to bring vp their children in the nourture of the Lord, Obiect. Ephes. 6.Ephe. 6.4. If any obiect against these commandements, They will be vnruly and disordered, albeit, they be neuer so well brought vp: and though their parents be very carefull, they will be very carelesse; and therefore they were as good holde their peace, as to speake to them, and not to be regarded.
Answer. I answere, so it is sometimes, but alwayes it is not so. Many that haue feared GOD with all their housholdes, haue receiued much comfort by their children and seruants, that haue had good instruction put into them, as pure and wholesome liquour, into a vessell, and haue seene the fruite thereof, to the vnspeakeable ioy of their hearts. This we might shew at large, in the reformed families of Abraham and Cornelius, and sundry others. As they planted and sowed good seede in the parts of their families, as it were in a fruitfull field, so they reaped a plentifull haruest. Abraham had seruants that were also Gods seruants,Gen 24.12. and 14.14. Act. 10.7. and prayed earnestly vnto him. Cornelius had a souldier that waited vpon him, that feared God, yea all his band of Italian souldiers, were Christian souldiers. Againe, we must trust GOD with the effect and successe of the education that we giue them. He will worke thereby by his Spirit in all that belong vnto him, as seemeth good to his heauenly wisedome. If he doe not giue a blessing for causes vnknowne to vs, but knowne to him, let vs leaue Gods secret, yet iust iudgments to himselfe.
The third particular branch, is to pray to God for them to guide them in his wayes, and to blesse them in his feare, and to blesse our labours bestowed among them. This wee see in Iob, Iob 1.5. Chapter 1. toward his children, When the dayes of their feasting were gone about, he sent and sanctified them, and rose vp early in the morning, and offered burnt offerings according to the number of them all: for he said, It may be that my sonnes haue sinned, and cursed God in their hearts. He was carefull for those which were committed vnto his charge, and feared they might offend God in their meetings, albeit hee knew no such euill by them. The wise man saith, Happy is the man [...] that feareth alway: but he that hardeneth his heart, shall fall into mischiefe, Prou. 28.Prou. 28.14. A like example wee haue in Dauid, Psalme 72. where he prayeth for Salomon, Giue the king thy iudgements, O God, and thy righteousnesse to the kings sonne, hee shall iudge thy people with righteousnesse, and thy poore with iudgement. So then, the faithfull are to entreate and craue from God, the continuance of his couenant to their children, and to begge from his handes, an holy and sanctified seede: We must not presume, because we are faithfull, and haue receiued to beleeue, that therefore our seede must of necessity be so likewise: for then we shall but deceiue our selues. Let not vs therefore faile in crauing a blessing from God vpon our children, if we desire to make them heires of blessing.
Fourthly, it is required of vs, to reioyce in the blessing of God vpon them, and to giue him praise and glory, when he vouchsafeth to shew mercy vpon them, and vpon vs. If hee did leaue them in their sinnes, and in that corruption which they receiued from vs,Psal. 51. as it were by inheritance, we could not finde iust cause of complaint against him, who is bound neither to vs, nor to our children: but forasmuch as he sheweth much mercy to our posteritie, as he hath done vnto vs, we haue matter of praise and thankesgiuing giuen vnto vs, whereby also we shall procure their farther good. It is noted of the Iailour, Actes 16.Act. 16.34. that he reioyced that they of his houshold also beleeued in the Lord. He accounted it not sufficient for himselfe to beleeue, nor reioyced onely in his owne saluation: but forasmuch as God had vouchsafed greater mercy vnto him, to call his family also to the faith, this cheered his heart much more. If we haue tasted of the like mercy, let vs not be forgetfull of the like duty.
Lastly, it belongeth vnto vs for the furtherance of their good, to giue those all good encouragement in well doing, that are conscionable in their duties to God and to vs▪ we are bound to praise and commend them, to comfort them, to cheere them vp, and to defend them against all malicious enemies, that seeke to disgrace them. The Apostle Paul willeth parents not to prouoke their children, lest they be discouraged, Coloss. 3.21. It is a meanes to coole and quench zeale, to finde discouragements in godly proceedings. On the other side, we ought to shew all dislike and hatred against euill, and an angry countenance toward such as are vnreformed. The Prophet, touching the right ordering and good gouernment of his house, declareth that hee would not know a wicken person, and him that hath an high looke, he will not suffer: Psal. 101.4.5. His eyes should be vpon the faithfull of the land, that they may dwell with him, hee that walketh in the perfect way, hee shall serue him.
This is a good meanes to make both houses to prosper, and kingdomes to flourish, when the godly are aduanced, and the euil doers are beaten down: but when euil is set aloft, [Page 137] and goeth vnchecked and vncontrolled, and godlinesse is driuen to the wall, it prognosticateth, and foretelleth the ruine and vtter desolation of those societies, albeit for a time they may continue.
When they offered strange fire before the Lord in the wildernesse. Wee haue hitherto spoken of the destruction of Aarons sonnes before the face of their father: now let vs see for what cause it was done. The sinne of his sonnes is remembred to be this, they offered strange fire, that is, such as was not appointed and commanded of the Lord; they tooke not the fire from the altar to burne incense with— all; which came downe from heauen, and was preserued by the diligence of the Priests, vntill the captiuity of Babylon. Now, whereas the authour of the second booke of Macchabees telleth vs, that whē their fathers were led into Persia, the Priests that were then deuout, tooke the fire of the altar priuily, Macch. 1.19 and hid it in an hollow place of a pit without water, where they kept it sure, so that the place was vnknowne to all men, hath no testimony of trueth out of the sacred Scriptures, as we shal shew more in the 26. Chapter of this Booke of Numbers. Moses maketh mention of this example of the sinne and punishment of Aarons sonnes, to the end the Leuites should be more wise and wary in the execution of their office, because God hereby sheweth, that they shal neuer escape his hand, yt do not rightly discharge the duties committed vnto them. For the examples of Gods iudgements vpon the corrupters and contemners of his worship must make vs more carefull and fearefull to offend. Now, whereas they are punished according to their sinne, that is, their offering strange fire with strange fire, we shall speake afterward in the fift Chapter.
Heere we will obserue, that this fact of theis, may seeme in the eyes of many to be a small offence, and not to deserue so heauy a censure, and so grieuous a punishment. For it may be said in defence or them, either that they had a good intent and meaning, though they missed in the manner; or that this fire which they offered, would serue to burne the incense as well as any other, and what skilleth it by what fire it be done? But all these are Doctrine 3 vaine pretences, forasmuch as God had commanded the contrary.a Gods wor [...]ip we must [...]ot be led [...]our owne [...]euices, but [...]y God di [...]ection. We learne from hence, that nothing in matter or forme, concerning the worship of God, or the administration of the Sacraments, ought to be added or altered, or detracted, but all must be done as God hath determined and directed. Our owne dreames and deuises must not sway vs in the matters of God, but it is his will and word, that must will and gouerne vs. The Lord himselfe challengeth and defendeth his authority, in laying downe the maner and way of his own seruice, not leauing it to the liberty of any creature, men or Angels to intermeddle with it, forasmuch as he will haue all things done, as himselfe hath prescribed. He is well pleased and contented, that men shall make Lawes and statutes for humane matters, concerning their temporall estates in this world, as shall be fittest for the places where they rule and for the persons whom they rule, as touching treasons, murthers, thefts, oppressions, slanders, routs, riots, and such disorders: but for the diuine worship how God shall be serued, we must leaue it vnto him, he onely can prescribe what must be done, he onely will appoint what must be left vndone.
It is true, the strange fire that Nadab and Abihu tooke, was as well able to burne the incense, as that which burned euermore vpon the altar: and yet because God had not sanctified it for that purpose, they were fearefully and dreadfully deuoured with fire from God. When God instituted the Passeouer in remembrance of his mercifull deliuerance in passing ouer the houses of the Israelites, when the first borne of the Egyptians were destroyed,Exod. 12.3. the whole order is set downe both for the matter and manner of celebrating and solemnizing that ordinance: hee instructeth what they shall take, what ceremonies they shall vse, what gesture they shall obserue, and what he will haue them not to do. Moses doth many times in the booke of the Law, giue this direction, Deuter. 4.2.Deut. 4.2. and 12.8.32. Ye shall not adde vnto the word which I command you, neither shall you diminish ought from it, that ye may keepe the commandements of the Lord your God, which I command you: and in the 12. Chapter, ye shall not doe after after all the things that we doe heere this day, euery man whatsoeuer is right in his owne eyes: and afterward, What thing soeuer I command you, obserue and doe it: thou shalt not adde thereto, nor diminish from it. On the contrary, we see how Saul was punished with the losse of his kingdome, because hee would offer sacrifice contrary to the expresse will of God made knowne vnto him, 1 Sam. 15.23. The like might bee saide of Ieroboams two golden calues erected at Dan and Bethel, without warrant, and worshipped without warrant, it was the ouerthrow of himselfe and his posterity, 1 Kings 14.7. &c. For this cause the Apostle speaking of the institution of the Lords Supper, saith, 1 Corin. 11.1 Cor. 11.23. I receiued of the Lord that which also I deliuered vnto you, that the Lord the same night, in which he was betrayed, tooke bread, &c. whereby it appeareth that it is no small matter, it is no toy or trifle to worship GOD otherwise then he in his word appointeth vnto vs, considering the saying of the wise man, Adde not thou vnto his words, Prou. 30.6. lest hee reprooue thee, and thou be found a lyar.
This crosseth mans deuises which are Reason 1 bolde to steppe vp in Gods place, and therefore let vs see the reasons. First, God will be acknowledged to be the only Law-giuer, the king of his Church, and the onely Prophet to instruct it in ye will of God. This is that which [Page 138] the Apostle Iames witnesseth,Iam. 4.12. chap. 4. There is one Law-giuer, who is able to saue and to destroy, that can cast body and soule into hell fire, Matth. 10. He is the master of the house, that must set downe orders for the gouernement of his house. None can make a Law in the kingdome, but by authority of the king: none can alter it being made, but the king, So is it in the Church, none can appoint any word, any Sacrament, any worship but God himselfe, none can reuerse any institution without him. So that additions, or detractions, or alterations, or any mixtures whatsoeuer, are so many abuses of the Sacraments, of the word, and of the worship of God.
Reason 2 Secondly, there is promise of blessing to them that serue him with a perfect heart: and there is threatning of most heauy curses, and iudgements to come vpon their soules that worship him after the commandements and precepts of men. Our Sauiour chargeth his disciples to obserue all things, whatsoeuer he commandeth them, Matth. 28.20. and then he addeth, Loe, I am with you to the ende of the world, Matth. 28.20. It appeareth in many places of the booke of Iudges, the Israelites are deliuered ouer to their aduersaries for transgressing in this kind,Iudg 2.12.14.15. 2. Chron. 26.18, 19. euen for worshipping him after other waies then he had appointed. There is a fearefull denuntiation in the shutting vp of the Reuelation, against all that shall dare either to adde or detract any thing in the holy things of God:Reuel. 22.18, 19. I testifie vnto euery man that heareth the wordes of the Prophesie of this Booke, If any man shall adde vnto these things, God shall adde vnto him the plagues that are written, in this Booke: and if any man shall take away from the words of the Booke of this Prophesie, God shall take away his part out of the Booke of life, and out of the holy Citie, and from the things which are written in this Booke. Wherefore it is no small matter, to follow the priuate willes of men in the worship of God, and not to suffer our selues to be guided and directed by his word and commandement.
Obiection. This may seeme to tye vp the desires of man too strictly, and therefore his wisedome that he hath by nature Ministreth many obiections against this trueth, to which wee are to giue answere as briefly as we can. First the question may be asked, whether Princes haue not power to make lawes in the Church? haue they nothing to doe with the Church? may they intermeddle onely with the Common-wealth? hath not God made them ouerseers of both states, as also committed the charge vnto them of both Tables? Answer. I answere, the care of Religion belongeth to all Princes, and therefore the godly kings of Iudah made it their first labour to establish Gods worshippe.
But touching the worship of God, wee must obserue that Church lawes and constitutions, are of three sorts, Materiall, Ministeriall, or circumstantiall. Lawes that concerne the matter, substance, and parts of Gods worship, are already established by God in the word; nothing is left to Princes or Pastours of the Church, nothing ought to be inuented of man, nothing may be hammered in the forge of our braines, which are too shallow to meddle in such deepe and profound matters; as Christ teacheth,Matth. 15.9. Matthew chapter 15. verse 9. In vaine they doe worship mee, teaching for doctrines, the commandements of men.
These Lawes we are to leaue to God only, which touch the substance of his worship. Ministeriall Lawes, are such Canons as command the practise and execution of the former Lawes, wherein the Prince is as it were the Minister, commanding vnder God. It belongeth to him to see both Ministers and people to doe their dutie, 2 Chronicles, chapter 30. verses 12.16. and to prouide that all his subiects reforme themselues in those things that pertaine to the worship of God: and to punish idolaters, Exodus chapter 22.Exod. 22.20. Leuit. 24.1 [...] Deut. 13.5. Numb. 15.35. verse 20, blasphemers, Leuiticus chapter 24. verse 16. false Prophets, Deuteronomie 13.5. and prophaners of holy things, Numbers chapter 15. verse 35. These belong vnto him, these he is to looke vnto.
Lastly, other Lawes are circumstantiall, such as are constitutions made in things meerely indifferent, which vary according to times, occasions, places, and Churches. These Lawes also he hath authority to make and meddle withall, prouided that the rules of the word, be not transgressed, but carefully obserued. So then, albeit the Prince ought not himselfe to execute the things of God, as to preach the word, or to administer Sacraments, or to practise the discipline of the Church, yet he is bound to see them done, and that all things be done in order & comelinesse in the Church.
Againe, it may be obiected, Obiect. that the Scripture doth often mention, that sacrifices were offered otherwise then God appointed, & yet accepted. They ought to be brought to the doore of the Tabernacle, and not offered elsewhere. I answere, Answer. the question is not so much of the fact, as of the right: not what was done, but what ought to be done.
This is the cause that the Lord complaineth both against their persons and their doings, and brandeth them both with a marke of dishonour, in this manner; Iehoshaphat did that which was right in the sight of the LORD,1 King. 22.4 [...] but the high places were not taken away: he walked in all the wayes of Asa his father, he turned not aside from it; neuerthelesse the people offered, and burnt incense yet in the high places.
The like is remembred of Iehoash, hee did that which was right in the sight of the Lord all his dayes, wherein Iehoiada the Priest instructed him; But the high places were not taken away, the people still sacrificed and burnt Incense [Page 139] in the high places, 2 Kings 12.2, 3. When Manasseh was brought againe to Ierusalem into his kingdome, he sought the Lord his God, & took away the strange gods, and repaired the Altar of the Lord: [...]r. 33, 17 neuerthelesse, the people did sacrifice still in the high places, yet vnto the Lord their God onely. God required to be worshipped not only as he appointed, but where he appointed, and therefore the contrary practise is noted to be a transgression & a breach of the Law of God.
Thirdly, it may be saide, that the Prophets Obiection 4 of God, who could not bee ignorant of their duties, did not sacrifice as God commanded, and yet are blamelesse. They did not bring their sacrifice to the Tabernacle, nor vnto the place that God had chosen, but offered in other places, as Samuel in Mispah, 1 Sam. 7, 9. and elsewhere, chap. 16, 2.
[...]wer.I answer, he did it as one of the Prophets, who were extraordinary persons, and not tied to the ordinary rules in all their actions. So we see Elijah offered in Mount Carmel, 1 Kin. 18. But wee are not to follow extraordinary matters without a speciall calling, forasmuch as we liue by lawes, not by examples. So then it was lawfull in the Prophets, in regard of their personal vocation, which without it had beene vtterly vnlawfull.
Lastly, it may be obiected that Dauid is Obiection 4 commended, because he intended to build an house to the Name of God. He had receiued no commandement from God to builde the Temple, it was his good meaning and good intent, yet he is expresly commended of God, 2 Chron. 6, 7.8. where Salomon in praising God, saith, It was in the heart of Dauid my father, to build an house for the Name of the Lord God of Israel: but the Lord saide to Dauid my father, forasmuch as it was in thy heart to builde an house for my Name, thou diddest well in that it was in thy heart. If then Dauid hauing no word or direction from God did well, how is all will-worship euill?
[...]swer.I answer, in this God respecteth not the deed it selfe, but the intent of the dooer: so that when it is said, Thou hast done well, it is as much as if the Lord had saide, I know thou hadst a good meaning in it; as it appeareth by the reasons vsed in the second booke of Samuel, where Dauid saith to Nathan the Prophet,Sam. 7, 2. See now I dwell in an house of Cedar, but the Arke of GOD dwelleth within Curtaines: where he compareth himselfe with God, and his owne house of Cedar, with Gods Arke within Curtaines. This reason carrieth with it a great shew of comlinesse & seemelinesse. For some might thinke with themselues, was it meete that himselfe should dwell in his seeled house, & the Lords house lye waste? Notwithstanding in matters of God wee are not to reason according to our owne opinion and outward appearing, but according vnto the word of God. [...]mment. Pet. [...]artyr, in 2. [...]an. c. 7. And heerein was Dauid deceiued, that he went beyond the Commandement of God. To build a Temple to God, is not in it selfe euill, GOD had promised that the Tabernacle and the Arke should haue a resting place, Deut. 12, 5, 6. 1 Kings 8 but to seeke to preuent God, was to bee reprooued. As to set a King ouer them was not in it selfe vnlawfull, Deuter. 17, 15. but when they attempted it before the time, and waited not Gods Commandement to goe before them, they are reproued and punished for it, 1 Sam. 12, 16. Dauid in this place had receiued no direction touching this matter, eyther of the time, or of the place; there was no Commandement eyther who should build it, or when it should be builded, or where it should bee builded. Hence it is, that the Lord sent Nathan vnto him, who said vnto him, Shalt thou build me an house to dwell in? Whereas I haue not dwelt in any house since the time that I brought vp the Children of Israel out of Egypt, 2 Sa. 7, 5, 6, 7. euen to this day, but haue walked in a Tent and in a Tabernacle. In all the places wherein I haue walked with all the Children of Israel, spake I a word with any of the Tribes of Israel whom I commanded to feede my people Israel, saying, Why build ye not me an house of Cedar? So then seeing it might be said to him, Who required these things at thy hands? Who commanded of thee any such worke? Who euer spake vnto thee to doe it? Howsoeuer his purpose might be commended, yet the fact is reprooued. And God vseth two reasons to call him backe from his desire and enterprise, one taken from his owne person, the other from the person of Dauid. From the person of God, because hitherto hee had liued in a Tabernacle, so that there was no cause in respect of him to trouble himselfe with the building of a Temple. From the person of Dauid, because he was to consider that there were many in Israel besides him, many Iudges and Princes beside him and before him, yet none of them had any such charge laide vpon them, or committed vnto them, or required of them: so that he ought not to haue enterprised that which was commanded to none of them, nor to himselfe. True it is, GOD saith in the booke of Deuteronomy, that there should be one place where he would be worshipped, but what, or where that place was, he did not foreshew; & therefore his farther pleasure to bee reuealed, was to be expected, and an expresse commandement to be waited for. For wee see in the Scriptures, that oftentimes somewhat is commanded, which commeth not by and by to be practised and executed: as we declared before, touching the chusing of a King from among their brethren, Deut. 17, 14. when they came into the Land which the Lord their God had giuen them. So Christ sent out his Apostles into all the world, and commanded them to teach all nations; but at what time they should go forth, they were to expect a new commandement and commission:Matth, 28.19. Luke 24.49. so that albeit they were bidden to goe, yet if they had gone before they [Page 140] had knowne when to goe, they had offended. The summe and effect of this answer cometh heereunto, that Dauids thought and purpose was good and godly, if we consider the roote of it, inasmuch as it proceeded from a desire of promoting true religion: neuerthelesse although God approued his intent, yet he suffered him not to goe forward, because hee wanted his word to warrant his intent, and therefore did not obey God, but follow his owne mind and deuice.
Thus wee see the cause why God forbad Dauid to builde him a Temple, and yet afterward the people in the daies of Haggai are reproued,Hag. 1, 4. being returned from captiuity, because they builded not. Heere he forbiddeth, that which there he cōmandeth. These things seeme not to agree together, but to be contrary one to the other, and yet, though different in shew, they agree very well in deed & in truth. For in this place Dauid is pulled back from his purpose, as running too fast, trauelling as it were without his guide, and sailing without his compasse, because he had not the word of God: whereas they were reproued, because, albeit they were stirred vp by the Prophets, and called continually to that duty by the word of God, yet they could finde no leasure to fall to worke, but followed wholly their owne profites and pleasures. Thus we haue answered the obiections: let vs now come to the vses, & see what we are to learne from hence.
Vse 1 First of all wee are taught, that touching things that are to be done or not to be done, we are not to iudge by the false rule of our owne carnall and corrupt reason, but according to the sure word of the Prophets and Apostles. It seemeth a small thing in our owne iudgement to burne Incense with strange fire: but it is a most greeuous sinne, and deserued a most greeuous punishment, if we consider the word of God thereby transgressed, or respect his commandement thereby violated. For these two sonnes of Aaron died not the common death of all men, nor were visited after the ordinary visitation of the rest of the sons of men, but God wrought a strange worke, he brought fire from heauen, and consumed them.Numb. 16, 18. The like we might say of Corah and his company, they contented not themselues with the ordinary calling of the Leuites, to do the seruice of the Tabernacle of the Lord, and to stand before the Congregation to minister vnto them, but they would also take euery man his censure, and put incense in them, but they sought the Priesthood also, and vsurped the office peculiarly appointed to Aaron and to his sons. It might seeme a small thing, to set vp others to burne incense, and a man might say, Why might not Korah do it as wel as Aaron? What skilleth it by whom it bee done? But hereby the will of God is broken and little regarded, yea, God himselfe is contemned and little esteemed in our eyes. This then bindeth euery soule to humility, not to thinke any thing better, wiser, or more expedient and profitable to the Church, then that which is prescribed vnto it; neither yet to account any thing idle or superfluous, or vnnecessary, or that might be amended. There be many prophane men that think most basely and contemptibly of the most excellent things of God, as of the Word, of the Ministery, of the Sacraments, and of the prayers of the Church. It seemeth to many a slight thing, not to be washed with the water of Baptism: but it is not so with God, who hath instituted that Sacrament, and therefore woe vnto them that neglect it, or despise it. The like we might say of the Lords Supper, it is accounted among many a small matter, whether they come to the Table of the Lord, or not. But we must measure the necessity of it, not by the outward shew of the outward actions, but by the Commandement of God: because whatsoeuer Christ hath instituted for the perpetuall vse and benefit of the Church, we are commanded to yeeld obedience vnto it. Whosoeuer neglecteth to doe what hee appointeth, sinneth most greeuously against him. Wherefore the Apostle saith, 1 Cor. 11.1 Cor. 1 [...] As often as ye eate this bread and drinke this cup, yee doe shew the Lords death till he come. Such then as come sildome to this Sacrament, declare plainely that they regard not the death of Christ. They looke to receiue life and saluation from him, but they do not esteeme the meanes whereby they may be made partakers of them. The Apostle speaking of the word of God in his Epistle to the Galatians, declareth that by the preaching thereof, Christ Iesus was so cleerely set foorth, Gal. 3, 1. that he was as it were crucified among them: much more may this bee saide of the Supper of the Lord, which is a most liuely remembrance of his death, and of the shedding of his most pure and precious blood? This vse hath many branches. First, we must thinke our selues fooles in the matters of God, that wee may bee made wise: such as thinke themselues wise, do thereby professe themselues to be no better then fooles, 1 Cor. 3, 18. Secondly, to account God onely wise, yea, wisedome it selfe, as the wise man saith, Prou. 9, 1. Wisedome hath built her an house. Thirdly, adde nothing to the word of the Lord, which were to make our selues wiser then God, and to shew our selues to bee worse then madde men. We must not turne aside to the right hand or to the left, Deut. 5, 32.Deut. 5, 32. and 28, 14. nor decline from any of the words which hee hath commanded vs, Deut. 28, 14. for that were to wrastle against the Lord, who is too strong for vs: his will must stand vpright, when our will shall be ouerthrowne and cast downe to the ground. Lastly, we must thinke nothing small or little in Gods seruice. He tooke order for the least things in the Tabernacle, and left them not arbitrary. A little thing done amisse, bringeth all out of square in the worldly affaires of [Page 141] men: and so it is with Gods matters. In the businesse that concerneth our selues, wherein we take our selues to bee any way interessed, we account nothing little; if we be iniuried or wronged therein, we take it to heart, we cannot abide it, we storme against thē that crosse vs. And shall we thinke God is carelesse what becommeth of his seruice, and consequently of his glory? Woe vnto vs, if we iudge so of honouring him.
Vse 2 Secondly, this serueth (seeing all worship of God ought to be guided by his word, and directed by his commandement, not by the priuate wils of men) to reproue the wonderfull pride of men in al ages, who haue alwaies presumed to adde somewhat of their owne to the ordinance of God in his worship, and accounted it too grosse simplicity to cleaue to ye bare and naked word, & so haue made a mixture of his religion with our owne inuention, as it were to sowe our field with diuers seeds. The Scribes and Pharisies, added the traditions of their fathers, as washings of cups, of beds, and of tables: [...]ark. 7, 3. yea, they so abounded in them, that they made the Commandements of God of none effect, thinking it great reason they should giue place to their deuices. The Papists haue added to the word of God, apochryphall bookes; many vnwritten verites; the decrees and decretals, the inuentions of their Popes; which they hold in as great reuerence as the holy Scriptures. They haue added vnto the two Sacraments instituted by Christ, fiue other; to make the number amount to seuen. To baptisme, they haue added exorcismes, spittle, salt, creame, and other such like trash and trumpery. To the Supper, they haue added Transubstantiation, the reall presence, the merit of the worke, the Masse propitiatory for the quicke and dead, crossings & creepings, eleuation, reseruation, preseruation by sea and land, in warres and in iournies. To the Ministery of Pastours & Teachers, they haue added an idle rabble of Pope, Cardinals, Abbots, Monkes, Fryers, Iesuites, Votaries, Nunnes, Acolytes, Exorcistes, & a multitude of drones, as croking frogs arising out of the bottomlesse pit. To praier and pure inuocation of the Name of GOD, they haue added praiers to Saints, praiers in a strange tongue, praiers before Images, and in their Idol Temples, praiers said by tale, and numbred, or rather mumbled vpon their beades, their canonicall houres, and such like superstitions, partly idolatrous, and partly heathenish, and partly blasphemous. Thus they haue corrupted Gods worship, and defiled whatsoeuer they touch, and turned his truth into a lye. It is reported of Gregory Bishop of Rome, the best of all those that followed, but the worst of thē that went before him, that in a most greeuous and contagious plague, he inuented and appointed sundry superstitions and supplications directed to Saints, set downe in the Letany;Babing. on Leuit. 10. not. 1. hauing neither commandement, nor example, nor any warrant in the word: but God so reuenged this boldnesse and presumption, that in one houre, fourescore of those that so praied and rehearsed those suffrages, suddenly fell to the earth, and breathed out their last breath. Thus God disliketh and disclaimeth the deuices of men in his seruice.God disliketh the deuises of men in his seruice. Col. 2, 23. Of all which practises, which are no better then meere dotages, the Apostle saith, They haue a shew of wisedome in will-worship, but they bring a bondage to the rudiments of the world, frō which Christ hath freed vs, and therefore ought not to be entangled by them, being after the commandements and doctrines of men. The heathen knew by the light of nature, that euery God must needs bee serued according to his owne will, and not according to the will of them that are their worshippers. All voluntary worship is vtterly condemned,Vatabl. annot. in Deut. 4. and GOD tieth vs strictly to his word, without adding or diminishing. Our good intents cannot preuaile with him, when the thing we doe, is not warranted vnto vs. Hence it is, that the Lord saith not, You shall not do euill in your owne eyes, but, Thou shalt not do that which seemeth good in your owne eyes: they must keepe them precisely to his commandements. There is a way (saith Salomon) which seemeth right vnto a man, Prou. 14, 12. but the issues thereof are the waies of death. Wherefore, let our conceite be neuer so good, yet it profiteth nothing, beeing not grounded vpon the word, but vpon mans wit. Our Sauiour foretelling the troubles that shall come vpon the people of God that professe his Name, saith, They shall excommunicate you, yea, the time commeth,Iohn 16, 2. That whosoeuer killeth you, will thinke that he doth God seruice. They imagine they do good in such persecutions, as no doubt it fell out in Paul before his conuersion. What then? Shall their good intent excuse their euil actions? and go for current paiment with God? No, in no wise; because hee measureth not our dooings by our purposes, but by his owne precepts. When Peter bad Christ his Maister to pitty and spare himselfe, Mat. 16, 22. and the Disciples forbad little children to come vnto Christ;Mark. 10, 13. Lu. 9, 54, 55. and at another time would haue commanded fire to come downe from heauen to consume the Samaritans; did they not offend, or can any defend them, because they had no euill intent? Why then is Peter called Satan, and bidden to come behind? And why are the Disciples reproued for discouraging the people that brought little children vnto him, who ought rather to haue encouraged them? Or why doth Christ tell them, they knew not of what spirit they were? Ioshua had no euill meaning, when hee aduised Moses to forbid those that prophesied in the host, Numb. 11, 28. Peters meaning had no hurt in it, when he would not permit Christ to wash his feet, Iohn 13.Iohn 13, 8. Yet doth Moses reprooue Ioshua as one carried away with the spirit of enuy: and Christ telleth Peter, that if he washed him not, hee had no part [Page 142] in him. So then, we are to vnderstand, that as there is a God, and that God will be worshipped, so he will be worshipped according to his owne word and will. If we decline from his will expressed in his word, we may well please our selues, but we cannot please him: we may thinke our selues wise, but he holdeth vs for no better then fooles: wee may for a time go on in our ignorant courses, but hee will in the end cal vs to a reckoning for them, and set all in order before vs, to the confusion of our faces.
Vse 3 Lastly, it is our duty to study to acquaint our selues with the Scriptures, and let vs reade them with all diligence. The word is a Christian mans true and perfect guide, and in all doubts it is his Counseller. Let it not grieue vs to be ruled by it, nor account it an heauy burden, or an vneasie yoke to be held hard vnto it,2 Pet. 1, 19. seeing it is so sure a way for vs to walke in. Let vs take this to be our guide, and wee shall neuer step one foot awry. As the Teachers of ye word are not to deliuer that which they neuer receiued of the Lord to his people: so we must follow no more then is warranted vnto vs from thence: it must be shewed vnto vs there, before obedience be yeelded vnto it. Hee hath prescribed in it a forme of seruing of him, that onely he accepteth, other he abhorreth and punisheth. The examples of Nadab and Abihu, mentioned in this place, & afterward againe in this booke, do preach this doctrine vnto vs, and cry out aloud as with a liuely voice, that wee should take heed by their harmes. In other things God is full of patience, but in this he is full of wrath, and his iealousie burneth as fire. He hath authority ouer his house, to appoint his owne worship, and he cannot endure to haue it taken away from him by any man. Wherefore it behoueth vs to search the Scriptures, that wee may learne his will; and we must suffer them to dwell plentifully in vs, that we may obey his will. First, we must know it before wee can obey it: if we decline and depart neuer so little from it, our worke is out of square. The Prophet reproueth Saul, because he performed his will to halfes, and saith vnto him, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better then sacrifice: and to hearken, then the fat of Rams, 1 Sam. 15.1 Sam. 15, 22. Hee commanded Ioshua Iosh. 1, 8. to haue the booke of the law continually before him, and he pronounceth those blessed that delight in it, and do meditate vpon it day and night. Psal. 1, 2. Woe then vnto those that hide the booke of God from the people, and take away the key of knowledge, that they should haue no entrance into the kingdome of heauen. These are they that are the murtherers of many thousand soules, that might come to the knowledge of the truth, if these false Prophets did not locke vp and keepe close the Scriptures from them: and therefore they are guilty of shedding blood, and bring a famine, not of bread; a thirst, but not of water: the people cannot heare the words of the Lord. They feed them with lying legends, with deceitfull fables, and with humane traditions, which do no better then starue them, and are not able to keepe life in them: whiles in the meane season they hide the Scriptures in an vnknown tongue, so that albeit they heare them, yet they cannot profit by them. Thus the blind leade the blind, vntil both the leader, and he that is ledde, fall into the ditch. And woe vnto those also that liue in the Sun-shine of the Gospel, & yet shut their eyes that they should not see. They haue the light brought vnto them, they need not say, Who shall ascend into heauen, Deut. 30, 12, 13, 14. or who shall descend into the deepe to bring it vnto vs, that we may heare it and do it? Neither neede any say, Who shall go ouer the sea for vs, and bring it vnto vs, that we may heare it and doe it? But the word is very nigh vnto thee, in thy mouth, and in thy heart, that thou maiest do it. It is brought vnto our doores, & preached vpon the house tops, that is, it is set foorth openly, it is published by authority, it may bee professed with liberty of conscience, and no man is endangered to lose life or limbe, or to haue one haire of his head touched for it. Such are the dayes wherein we liue, that we may truely say with the Apostle, If our Gospel be hidde, it is hidde in them that are lost, 2 Cor. 4, 3, [...]. in whom the god of this world hath blinded the mindes of them which beleeue not, lest the light of the glorious Gospel of Christ (who is the Image of God) should shine vnto them. As these men are ignorant, so they are willingly ignorant; they know nothing, because they will not vnderstand. They professe themselues to be Christians, and yet they haue many of thē no more knowledge of Christ then Turks and Infidels. What a lamentable thing is it that such as beare the Name of Christ, should know nothing touching Christ? It will bee thought strange, that any such should bee found in such a flourishing Church as ours is, where the Gospel is sincerely taught, & hath had a free passage so many yeares. It is true indeed, it may seeme very strange, and yet (alas) it is too common. Let the Ministers of the word take an account of those that come to receiue the Supper of the Lord, what they haue learned, let them make a through search and suruay how they haue profited, and they shall finde that to bee true, which I affirme. Many know nothing at all what Christ did for them, neither euer heard what hee should do for them: his Name they confesse hath often come to their eares, and they haue heard very many speake of him, but they know not how or which way they should bee beholden to him, or indebted vnto him for any thing or what he hath done for them. Is it not possible that many of the Saracens or sauages should heare & know more of Christ Iesus, then these falsely called Christians? As this is enough to breake the hearts of the Ministers, and to [Page 143] make them labour more conscionably then they haue done, so it should stirre vp the people to seeke after knowledge, which is as the light of the eye, or as a candle in the house, whereby we may see what we do, and how we serue God, whether truely or falsely, and whether we goe right or wrong. It is enough with the greatest sort, to do as most doe: and to practise that manner of the worshippe of God, which is countenanced and continued by authority, albeit they can giue no reason of it, neither know how to warrant it. It belongeth vnto vs not only to professe the truth, but to bee able to maintaine the truth which we professe, against all gainsayers, and such enemies as seeke to rob vs of it. It is a duty required of vs, not to content our selues to doe as the rest of our neighbours do, but to be ready alwaies to giue an answer to euery man that asketh vs a reason of the hope that is in vs, with meeknesse of spirit, 1 Pet. 3, 15. [...]et. 3, 15. Euery man presumeth he hath the truth, and therefore they neuer enquire farther into the matter, nor labor to satisfie their own harts vpon what grounds they stand. They doe as their honest neighbours: they think it no good manners to differ from them: they account it folly to seeke to be wiser then their fore-fathers: & so they iumpe with the Church of Rome, that teacheth her Disciples to beleeue as the Church beleeueth, albeit they can yeeld no reason how the Church beleeueth. Whereby it appeareth, that albeit all men are worshippers of God, yet the greatest sort know not how they worship God; so that we may say vnto them, as Christ spake to the woman of Samaria, Ye worship ye know not what, Iohn 4, 22. [...]n 4, 22. Let all such know, that they want true comfort in their worshipping, forasmuch as they know not whether they please God or not. They are like men that shoote at a marke, which know not whether they shoot short, or shoot beyond the marke; or whether they shoot wide or how much they are wide, or whether they hit the marke. Thus it fareth with ignorant worshippers, they are wholly ignorant whether they go astray in the matter or in ye manner of his worshippe, whether they doe that which God requireth, or that which hee condemneth. For this is no otherwise, nor no where learned but by the word: so that all such as are ignorant thereof, are in a wretched case and wofull condition, and not farre from destruction, whatsoeuer they doe esteeme of themselues, or others iudge of them.
5. And the Lord spake vnto Moses, saying,
6. Bring the Tribe of Leui neere, and present them before Aaron the Priest, that they may minister vnto him.
7. And they shall keepe his charge, and the charge of the whole Congregation before the Tabernacle of the Congregation, to doe the seruice of the Tabernacle.
8. And they shall keepe all the instruments of the Tabernacle of the Congregation, and the charge of the children of Israel, to doe the seruice of the Tabernacle.
9. And thou shalt giue the Leuites vnto Aaron and to his sonnes: they are wholly giuen vnto him out of the children of Israel.
10. And thou shalt appoint Aaron and his sonnes, and they shall waite on their Priests Office: and the stranger that commeth nigh, shall be put to death.
11. And the Lord spake vnto Moses, saying,
12. And I, behold, I haue taken the Leuites from among the children of Israel, in stead of all the first borne that openeth the matrice among the children of Israel; therefore the Leuites shall bee mine.
13. Because all the first borne are mine:Exod. 13, 1. Leuit. 27, 26. Luc. 2, 23. for on the day that I smote all the first borne in the Land of Egypt, I hallowed vnto me all the first borne in Israel, both man and beast, mine they shall bee: I am the Lord.
Hitherto of the first part of the Preface, consisting in a description of Aarons sonnes, and in a relation what became of them: part of them dying in their sinnes, and part succeeding in the Priests Office. Now followeth the second part in these words, which is a presentation of the Leuites before him. Touching this whole Tribe, we must obserue that it was diuided and sorted into two rankes, whereof the first is the Priests; and the second, the rest commonly called by the common name of Leuites, who were not admitted into the former order, as appeareth more euidently in the 16, chapter following, as also in the 18, chapter.
Touching the Priests, they are of two sorts,Of the high Priest. the one was as ye head, the other as his hands: one was the chiefe aboue all the rest, the other were inferiour, as assistants vnto him. The chiefe was the high Priest,Sigon. de rep. Heb [...]ae. li. 5, c. 2. of whom the Scripture setteth downe foure things.
First, his consecration; he was brought before the Altar, he was washed with water, he was cloathed with those holy garments that God had appointed, he had the sacred oyle powred vpon his head; lastly, sacrifice was offered on the Altar for his sanctification, and his garments were sprinkled with the blood of it.
Secondly, the things that were required in him being consecrated in the former manner, which are cheefely these; hee might not be defectiue or deformed in body, his wife must be a virgin of his owne people, he might not vncouer his head, rent his garments, nor go in to mourn for any that was dead, though it were his father or mother.
Thirdly, the Scripture setteth downe his imployment, which was to goe daily into the Sanctuary, to light the Lampes, to burne Incense, and euery weeke to prouide the shew-bread, [Page 142] [...] [Page 143] [...] [Page 144] on the feast daies to offer the peoples sacrifices with the other Priests, and once in the yeare, on the day of expiation to enter into the Holiest of all, to make prayer for himselfe and the people.
Fourthly, his attire or holy vestiments in which he was to perform this seruice of God, which were these six in number, a brest-plate, an Ephod, a Robe, a broidred coat, a miter, & a girdle.
Of the inferiour Priests.Touching the Priests of inferiour condition, they had the same kinde of consecration which the high Priest had, in sacrificing they were like vnto him, and in the seruice of the Sanctuary, in burning incense, in prouiding the bread of proposition, and in preparing & looking to the lampes and lights. This was the difference in these betweene him & them, that he was the chiefe, and they were helpers: he was the directer, they were directed and guided by him. Besides, this was peculiar to the high Priest, that hee consulted with God by Vrim and Thummim, Exod. 28, 30. Leuit. 16, 30. and entred into the holiest place to make attonement, to cleanse and hallow it from the sinnes of the people. Their vestiments were the same, sauing that the high Priest onely had the brest-plate and an Ephod of gold;Sigon. de rep. Hebr. lib. 5. cap. 3. & Eucherio. which is to be noted, because the rest of the Priests did sometimes weare a linned Ephod. They might haue no blemish or deformity, Leuit. 21, 18. They might drink no wine nor strong drinke when they were to enter into the Sanctuary, Leuit. 10, 9. They might not defile themselues by the dead, nor come nigh any that was dead, except it were their father or mother, sonne or daughter, or sister vnmarried, Leuit. 21, 1. They might not shaue their heads nor beards, nor cutte their flesh; they might marry no harlot, nor woman diuorced, Leuit. 21, 5, 7. The first that were consecrated to this office, were Aarons sons Nadab and Abihu, Eleazar and Ithamar. From Eleazar in Dauids time (who established an exact order among them) were issued 16, families,1 Chron. 24, 4 and from Ithamar, eight; that is from them both, 24, families. These he sorted and separated into foure and twenty classes or courses, & named each of them after the name of him who was the chiefe of each family; and concerning the ordering of them, and setting one before another, (to auoide contention) they cast lots. All of them could not attend euery day without confusion and disorder, & they must haue intermission and times of vacation, so that one course performed the seruice one weeke, and another course another weeke. Hence it is, that it is saide in the booke of Chronicles,2 Chron. 23, 8 that Iehoiada the Priest dismissed not the courses; that is, he sent not away the troopes and companies of the Priests that attended the seruice of the Temple, when their time of waiting was expired; so that according to the order appointed, they should haue departed, and the next course haue succeeded: because hee meant to make good vse of them in the deposing of wicked & vsurping Athalia, and in the establishing of the royal throne of Ioash the lawfull King of Iudah. This also appeareth in part in the new Testament, Luk. 1, 8, 9. It came to passe, that Zachariah of the course of Abia, executed the Priests Office according to the custome of the Priests, &c. Thus much touching the Priests Office, who were Aaron and his sonnes, whom God chose out of al the families of the Tribe of Leui to minister before him.
It remaineth to consider,Of the Leuites. how the rest or residue of that Tribe were imployed. They were not to be idle, but to serue also first in the Tabernacle which Moses erected, and afterward in the Temple which Salomon builded. When these grew vp and encreased in great number, they were sorted by Dauid for orders sake into foure rankes.Sigon. de [...]. Heb. lib. 5. [...] 4, 5, 6, 7. Some were appointed to bee Ministers of the Priests and Temple: some to be singers: some to be porters: and others Scribes and Iudges.
Touching the first, specially called Leuites yt attended the seruice of the Sanctuary, their Offices were to carry the Tabernacle, and the Arke of the Couenant in the remoues of the people, vntill God according to his promise fixed and setled them in one certaine place, whither the Tribes should resort; and then they were to take care of them, and the vessels appointed to be vsed in the seruice of GOD. Vnto these offices in latter times were added the flaying of the beasts that were to be offered, as 2 Chron. 35, 10, 11.
Touching the second ranke, to witte, the sweete singers of the songs of Sion, we reade in the first booke of the Chronicles, chap. 25.1 Chron. [...] they were to sing prophesies with harpes, with viols, and with cymbals.
Touching the Porters, which were the third ranke, they were appointed to see, that no vncircumcised, no polluted or prophane person should enter into the house of the Lord, 1 Chron. 26: and to guard the same in such sort, that all things therein might bee in safety, as the sacred vessels, the treasure of the house, and the treasure of the dedicated things.
Touching the Scribes, which are the last ranke, they were such as read the Scriptures, and expounded the Law of God in the Temple at Ierusalem, and in the Synagogues that were in all parts of the Land; who were also called Doctours, that is, Interpretors of the Law of God. All which we may reade at large in a learned Treatise of the Church, Lib. 5. Cap. 5, & 6.D Field, of t [...] Church. lib. 5. cap. 6.
Hauing thus breefely considered the distinct offices of such as were set apart to the Ministery among the people of GOD, who made his Couenant with Leui, of life and peace: Mal. 2, 4, 5. let vs now returne to the words of Moses, and proceede to the second part of the Preface, which is the presentation of the Leuites before Aaron, to bee as his hands and helpers, [Page 145] that they might minister vnto him. Wherein we are to obserue two points; first, the commandement of God to Moses; and secondly, the reason of the commandement. For touching the execution of it by Moses according to the commandement of God, which is in other places most vsually added, is in this place omitted, but must be supplied and vnderstood from that which followeth: for when once the Leuites were offered and presented, then presently hee proceeded to the numbring of them, so that his obedience in this respect is sufficiently iustified.
Touching the commandement of God directed vnto him, we are to marke these seuerall points, and of them the Author is GOD; for in diuine matters nothing must be attempted without commandement from him, hee must warrant thē, or else they are not to be allowed.
First, the substance of the commandement, verse 6, 7, 8. The Leuites are giuen to Aaron the Priest, that they may minister vnto him, and that they may doe the seruice of the Tabernacle, and that they may keepe the instruments or vessels thereof.
Secondly, the order, that Aaron and the Priests should be superiour vnto them, and be as Ouerseers of them, prouiding that no stranger should thrust himselfe into this calling, contrary to the ordinance and appointment of God, Heb. 5, verse 4. No man taketh this honour vnto himselfe, but he that is called of God, as was Aaron: so that he excluded from the ministery of the tabernacle, al other that were not Leuites; [...]. 7, 13. of the other Tribes no man gaue attendance at the Altar, they were strangers from the Priesthood, and the Priesthood from them. Not as though in the new Testament, there should be one onely family separated, to which the administration of holy things should belong. For after Christ was ascended, [...]bac. in [...]b. cap. 3. and had led captiuity captiue, the distinction of Tribes and families was taken away in regard of the functions of the Church: so that the Ministers may bee ordained and called out of any estate & degree whatsoeuer, being furnished with sufficient gifts for that purpose.
Thus much of the commandement: the reason followeth, verse 11, 12, & 13: in which God himselfe assigneth the cause why he did take vnto himselfe the Leuites to succeed in place of the first borne. For vnto this time, the first borne both in the priuate families & in the publike assemblies of the Israelites did execute the Priests office, as persons consecrated vnto God, as we haue shewed and expounded, Exod. 13, and 19, chapters, and as we shall shew farther in this chapter. Hence it is, [...]w the first [...]ne are said be the [...]ds. that he saith, Euery first borne is mine: which is to be vnderstood, not in regard of the common right of creation, as sometimes the earth and all that filleth it, is said to be the Lords, and all the beasts of the Forrest, but they are so called in another respect.
For the better vnderstanding whereof,Things are said to be the Lords in three respects we must consider that things are said to bee the Lords in three respects.
First, in regard of duty and seruice. Thus all creatures are the Lords, because he is their Creator and maker, in regard whereof euery thing created oweth a duty to him, as to the great Lord, to whom all things visible and inuisible owe their homage, as Psal. 24. the Prophet saith, The earth is the Lords, and all that therein is: and he rendreth this reason; For hee hath founded the world, &c.
Secondly, all creatures are said to be the Lords also, in regard of that power and authority whereby he ruleth all, to which iurisdiction of his, all men, how wicked & peruerse soeuer they be, are subiect. Thus Cyrus King of Persia, though he knew not the Lord, yet is said to be the Lords Shepheard, and his annointed, and to performe all his pleasure, Esay 44, 28, and 45, 1. He did the worke of the Lord ignorantly and blindly, yet God was his Lord, and he his seruant in proclaiming that Ierusalem should be builded, and the foundation of the Temple erected. So the Prophet speaking of the world, and of all things therein contained, saith, They continue this day according to thine ordinances, for all are thy seruants: Psal 119, 91. as if he should say; All creatures in heauen and earth continue safe and sound, euen from the beginning to the present times wherein we liue, and so they shall doe vnto the worlds end, through thy word and appointment: so that as they were created by thy word, and are preserued in their estate, so they are at thy commandement to do thy will, euen as seruants obey their masters. Thus the diuelles, though they resist him and rebell against him, may be saide to be his seruants, because they are constrained to serue his prouidence. They be farre from yeelding faithfull seruice and dutifull obedience vnto him, yet they must stoope downe vnto him; he hath in such sort put his hooke in their nose, and his bridle in their lippes, and his chaine on their hands, and his fetters on their feet, that they cannot start from him, but they shall doe him seruice for the execution of his secret will. Therefore the Prophet saith, Psalme 135, verse 6. Whatsoeuer the Lord pleased, that did he in heauen and in earth, in the sea, and in all deepe places. To the same purpose the Apostle writing to the Philippians, and speaking of the power of Christ Iesus, who being in the forme of God, thought it no robbery to be equal vnto God, saith, chap. 2, verse 9, 10, God hath highly exalted him, and giuen him a name which is aboue euery name, that at the name of Iesus, euery knee should bow, of things in heauen, & things in earth, and things vnder the earth: and that euery tongue should confesse, that Iesus Christ is the Lord, vnto the glory of GOD his Father. Thus also the beasts of the Forrest are the LORDS, and the cattell on a thousand Mountaines, Psal. 50. [Page 146] Not only because all creatures owe a duty vnto him, but because they are gouerned by his rule, ordered by his power, and ruled by his prouidence.
Thirdly, some things are saide to be the Lords, in respect of a propriety and immediate right that he hath in thē, being separate from the vse of man. For then they become the Lords, when they are alienated from men. Thus tithes in the word are said to be the Lords Leuit. 27, 30. All the tithes of the Land, both of the seede of the ground, and of the fruite of the trees is the Lords, it is holy vnto the Lord. Where the last words expound the former, according to the vsuall manner of the Scripture, and shew in what sense tithes are the Lords, because the propriety is not in man, but in God onely: forasmuch as that which is holy to the Lord, is separate from man and from his vse, and cannot bee alienated by him without sacriledge and vsurpation. So in this place, the Leuites are saide to be the Lords, and the first borne are said to be the Lords, not onely in respect of their duty to him, and of his power ouer them; for thus all creatures are his, all people and nations of the earth are his: and in these respects, not onely the tithes are the Lords, but the other nine parts as wel as they. But they are sanctified to him, and are to bee imployed in his seruice, being separated from the vse of man, as the rest are appointed and left to the vse of man.
Thus then the Lord challengeth authority to bestow the tenths of their encrease, so that man could not employ them to himself without sacriledge. If any of the Leuites s [...]ould be taken from the Altar & sent into the wars; they had prophaned Gods seruice, and abused their persons to another end then GOD had ordained. The like might be spoken also of the Sabbath, that is the Lords day; he claimeth it to his owne vse, he separateth and sanctifieth it to his owne seruice. The sixe other daies are ours, and God giueth vs liberty to call them ours, and to bestow them as ours, in our owne businesse, Exod. 20, 9. Reuel. 1, 10.
Such therefore as make no conscience to take the LORDS day from him, and vse it as their owne, are spirituall theeues, and meddle with that which is not their owne. If their seruants should deale in such sort with them, and imploy any of the sixe daies in their owne worke, and leaue their businesse vndone, they would quickly complaine of the iniury. Or if any of their neighbours should come into their house, and take away any part of their goods, we would bid them learne to know their owne, and be ready to call them theeues. But we deale with GOD a thousand times worse then wee would suffer other men to deale with vs. We can take the Lords day, nay the Lords daies, one after another, and spend them about our owne profits and pleasures, and vanities, and yet neuer consider the wrong & iniustice we offer vnto the Almighty. Oh that men would lay this vnto their hearts, so often as they prophane the Lords Sabbaths; that so they might call it a delight to consecrate it as glorious to the Lord, and learne not to follow their owne pleasures and pastimes, nor to speake their owne words therein.
[Verses 7, 8. They shall keepe his charge, and the charge of the whole Congregation, &c.] Hitherto of the meaning of the words: let vs now come to the doctrines arising from hence.
We see in this diuision, that Aaron and his sonnes beeing consecrated to the office of the Priest-hood, haue also the Leuites giuen vnto them, to helpe them in that holy calling. Moses is commanded to present them before Aaron the Priest, that they may minister vnto him: and all this is done by the authority and appointment of God. Moses was a great Prophet, to whom God spake face to face, like vnto whom arose none before him, nor yet after him: neuerthelesse he durst not presume to do this, vntill hee had receiued commission from God.
From hence we learne, that God hath sole Doctrine authority to ordaine the Officers and the Offices of his Church.It belonge [...] to God a [...] to appoin [...] Officers and Offices of [...] Church. No ministery is allowed and approued, but that which hath warrant and direction from God. We see this in the setting apart of the Tribe of Leui among all the rest to this office, Leuit. 8. verse 2. The Lord saide vnto Moses, Take Aaron and his sons with him, and the garments, and the annointing oyle, &c: and Deuter. 18, verse 5.Exod. 29, 4. The Lord thy God hath chosen him out of all thy Tribes, to minister in the Name of the Lord, him and his sons for euer. This truth is noted oftentimes in the new Testament. In the conference betweene Iohn Baptist and the Pharisies, when he said plainely, he was not that Christ, nor Elias, nor a Prophet, they replied,Iohn 1, 25. If thou bee neyther Christ, nor Elias, nor of the Prophets, why baptizest thou? This had beene a weake argument, and an vnlearned question, if Iohn might haue executed some other function thē that which was ordinary in the Church, and instituted of God.
Hence it is, that the Baptist, to establish his speciall calling and extraordinary function, alledgeth the word of God, Marke 1, verse 1, 2.3. I am the voice of one crying in the wildernes, Make straight the way of the Lord, as saide the Prophet Esaias. So that both ordinary and extraordinary offices, haue their allowance out of the high Court of heauen. When Christ asked the question concerning the baptisme of Iohn, whence it was? Whether from heauen, or of men?Math. 21, 15 he meant thereby to confirme his ministery. In like manner, when he was teaching in the Temple, the chiefe Priests and Elders of the people came vnto him, and said, Math. 21, verse 23. By what authority doest thou these things? and who gaue thee this authority? [Page 147] declaring that no man ought without authority and commission from God to execute any function in the Church, so that no man should take this honour vnto him, but he that is called of God, as Aaron was. We see then by the whole practise vnder the law, that the Ministers thereof both ordinary and extraordinary, had their calling from heauen, not from the earth; from God, not from man. And in the new Testament, the Apostles had their calling from Christ, [...]th. 10, 1. Hee chose them, he sent them out, to him they gaue an account. Hee appointed the seauenty Disciples, and sent them two and two before his face into euery City, [...]k. 10, 1. Luke 10, verse 1. And when he led captiuity captiue, he gaue Pastours and Teachers, for the worke of the Ministery, Eph. 4, verse 11. When a new Apostle was to be chosen in the roome of Iudas, who purchased a field with the reward of iniquity, and falling headlong, he burst asunder in the midst, and all his bowels gushed out; Peter alledgeth vnto the Church the word of God: It is written in the booke of Psalmes, Let another take his charge or office. [...]l 109.8. [...]s 1, 20. Albeit then the callings of the Ministery be executed by men, and the Ministers that were to continue in the Church, were chosen by men like to themselues, yet the Office is of God: so that as it was not lawfull to bring in any strange doctrine, so it was not lawfull to teach the true doctrine vnder the names and titles of any other function then was instituted by God. He that hath set downe the doctrine hath also set downe the Teachers of the doctrine: hee that hath appointed what shal be taught, hath also appointed who shall teach it and deliuer it to his people.
This is taught vnto vs by sundry reasons. Reason 1 First, obserue with me the types that the scripture vseth to expresse this point: I will name these three for example; the Arke, the Tabernacle, and the Temple. The Arke was a liuely figure of the Church, all that were out of it were drowned in the waters. God leaueth nothing to mans wisedome or pollicy, though neuer so wise or righteous, but he appointeth to Noah, the matter and forme, the length, and breadth, and height of the Arke, the wood and seuerall sorts of it, Gen. 6, 14: and as GOD would haue it builded, so he appointeth the builder.
In the worke of the Tabernacle, the Church is more expresly shewed; [...]xod. 31, 3. God stirred vp the spirits of those that should bee the workmen, and left nothing to the will of Moses, but set downe the pinnes, the snuffers, the boards, the barres, the hangings, and the vessels; all was finished according to the patterne that hee had seene in the mount where he talked with God, Exod. 39, 42. Heb. 8, 5.
Likewise, touching the Temple, which came neerer to the times of Christ, Salomon was appointed to build an house to God, who did nothing in it,Chr. 24, 19. Chr. 29, 25. either touching the building of it, or the vessels in it, or the beauty of it, but according to the forme and fashion that was enioyned him.
Againe, the titles whereby the Ministers Reason 2 are called, and the names whereby they are named, doe enforce the acknowledgement of this truth,; they are called sometimes the seruants of God; sometimes the builders of his house; sometimes the sowers of his ground; sometimes the watchmen of his City; sometimes the Captaines of his host; sometimes the Shepheards of his flocke; and sometimes the Stewards of his family. Shall the seruant attempt any thing of his owne head, and exercise dominion without the appointment, or contrary to the appointment of his master? It is noted to the commendation of Moses, that he was faithfull in al his house, as a seruant to him that appointed him, Heb. 3, 5. The Ministers are builders, and the people are Gods building, 1 Corinth. 3, 9. It is in God therefore to make choise of the builders, and to lay the whole plot before them. They are the seedmen, Mat. 13, verse 3: the watchmen, Ezek. 3, verse 17: the Leaders, Heb. 13, verse 17: the Shepheards, Eph. 4, verse 11: the Stewards, Luke 12, verse 42. Shall the Ministers then, being Officers onely vnder another to serue him, presume to doe any thing in their owne name, and not acknowledge their subiection vnto another?
Thirdly, the Ministeries that are expressed Reason 3 in the word, are all sufficient to bring ye church to perfection, and to make it a complete body; as appeareth by the Apostle, where he serteth downe the Officers that haue receiued guifts for the instruction of the Church of Christ, Eph. 4, 11, 12, 13. Christ gaue some, Apostles; and some, Prophets; and some, Euangelists; and some, Pastours and Teachers; for the perfecting of the Saints, and for the worke of the Ministery, for the edifying of the body of Christ, till we all come in the vnity of the faith, and of the knowledge of the Son of God, vnto a perfect man, vnto the measure of the stature of the fulnesse of Christ. If then these suffice for the bringing of the worke to perfection, all other inuented by men, are needlesse and superfluous, and may be cut off as superfluous branches.
Lastly, none can appoint new Officers or Reason 4 strange Ministers in the Church, but he that can giue them gifts to discharge the Callings that they vndertake. For what is an office with out strength and ability to execute it,Eph. 4, 10. but an idle name without the thing, as it were an empty box without the oyntment? But no mā hath it in his power to bestow any gifts to set vp a new office, neither ought hee to set on worke the gifts that God hath giuen, otherwise then he appointeth, as it were to till the earth with another mans heiffer: & therefore it belongeth not to any man to institute any new Ministeries, or to imploy them that are warranted, contrary to the will of him yt hath called thē: and consequently it is God only to whō it belongeth to chuse such as shal minister [Page 148] before him, as the master appointeth his owne seruants that shall serue him in his house, and do his businesse.
Ʋse 1 Let vs in the first place see what profitable vses arise from this doctrine. First of all, we learne that no man hath any authority or iurisdiction to peruert or euert that order that God hath set in his Church, whether it be by deuising new Ministeries, or by destroying & diminishing of the old. For as well do they erre in building, that adde such as are not warranted, as they that take away such as are established in the word. It is a true saying, worthy to be obserued, deliuered by Christ our Sauiour, Euery plant which mine heauenly Father hath not planted, shall be rooted vp, Matth. 15, 13.
It is the word of GOD that endureth for euer; all mans deuices are as the flower of the field that fadeth in a moment. There is nothing shall continue constant which standeth not by the strength of God. The traditions of men, howsoeuer they may seeme to be firmely rooted, and strongly backed by the best deuices and pollicies that flesh and blood can deuise, yet they are as chaffe which the wind driueth away, and they shall not be able to endure. It is truely spoken of Gamaliel, though it be euilly applied, Acts 5, 38. Refraine from these men, and let them alone, for if this counsell, or this worke bee of men, it will come to nought. The Church is the body of Christ, wherein nothing is too much, nothing too little, 1 Corinth. 12, 12. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so is it in the mysticall body of Christ whereof he is the head. In the naturall body of man, if it should haue three legges, or three [...]ands, or diuers heads, it would be a monstrous body; it would not reioyce or take pleasure in that excrescence or abounding of proud flesh: Or if it had onely one legge, or one eye, it could not delight in it, but would be greeued at the defect. So is it in the body of Christ, which is the Church. God hath made it a perfect body, he hath giuen it hands & eyes to guide it selfe into the way of peace, and to bring it vnto the kingdome of glory. If wee will adde other eyes, or other hands, then God hath fitted: or tye them that it hath from imploiment to the good of the body, we do iniury to the body of CHRIST, and make the Church disfigured and deformed. If wee should see a man in our daies, like to the gyant mentioned in the second booke of Samuel, whose stature was exceeding great, that should haue on euery hand sixe fingers, and on euery foot sixe toes, 2 Sam. 21, 20. foure and twenty in number, we would thinke it vncomely and ill-fauoured, and no ornament vnto the body. So is it with the Church, which ought to haue her forme and feature in euery part. It is for beauty and comlinesse compared to a company of horses in Pharaohs Chariots, Cant. 1, verse 9, and to a rowe of Iewels. It is saide to be beautifull as Tirzah, Cant. 6, verse 4. and comely as Ierusalem, that is compact together, Psalme 122, 3. It is saide to looke foorth as the morning, to bee faire as the Moone, cleare as the Sunne, and terrible as an army with banners, Cant. 6, verse 10. If then wee shall strippe the Church of any of her ornaments, if we shall wound it, and take away her veile from her, Cant. 5, verse 7. If we shall giue her any new parts, or rob her of any of her true parts, we make her no longer beautifull and beloued, to say of it as Christ doth, Thou art all faire my Loue, there is no spot in thee, Cant. 4, verse 7. We make it deformed as a body that is eyther maimed or monstrous.Eph. 5, 26, 27.
This is the commendation of the Church, that her glory is absolute & perfect throughout all the parts of her, and that it hath no spot, no blemish, no imperfection. Such a glorious body is meet to be ioyned with so glorious an head as Christ is. When we suffer the Church to be all black and foule, full of wrinkles and withered deformities, how should it be vnited vnto him?
Happy is that Church that hath all her parts, and none but her parts, like a body that retaineth the naturall lustre. But if it want any members that it ought to haue, or haue gotten an ouerplus that it ought not to haue, they serue to no other vse but to disfigure the body, and to disgrace the head. The true naturall parts are much ashamed both of those wants, and of those superfluities: the which, the more they are, the farther is that Church from perfection.
Some Churches haue somewhat too much that ought to be pared away: some Churches haue too little, that ought to be restored: and some Churches are deformed both wayes, they haue too little one way, and too much another way: and yet (alasse) they see it not, they know it not, they feele it not. Or if they do know it, they will not acknowledge it: or if they feele it, they will not reforme it, and if they see it, they glory at it and reioyce in it. It were a strange thing to see any body to bee merry and make a triumph of it, because it wanteth an eye, or an hand, or a foot? But thus the case standeth with many Churches, they consist of confused bodies, one member encroching vpon the office of another, they want their eyes to see withall, and yet they dreame of perfection, and despise other that are more faire and forward in good things then themselues.
Nothing continueth long at one stay in this life: nothing is so well ordered, but Satan and his instruments seeke to put it out of ioynt. Wee must pray to God to open our eyes to see our wants and wrinkles, and to labour earnestly, as well to restore that which is wanting, as to cut off that which is abounding.
Christ is the King of this Church: shall [Page 149] any presume in his kingdome to set vp or pull downe, to place or to displace, to plant or to destroy? This is Gods office, it belongeth vnto him onely to do them: such therefore are no better then vsurpers.
Ʋse 2 Secondly, this serueth to reprooue the state of the Iewes, as it stood in the dayes of Christ. It was time for him to come to reforme and restore all things, they had many strange plants growing in the garden of God, which his right hand had neuer planted, that were as naughty and noysome rootes to bee pulled vp; and as byles and blisters in the body. We heard before, that in the Church vnder the Law there was found no other Ecclesiasticall ministeries which were ordinary, then those orders of the high Priest, the inferiour Priests, and the rest of the Leuites, all which were appointed by the law of God. And if any were raised vp extraordinarily, the same had their calling confirmed from heauen, eyther by inward motion of the Spirit, or by working of miracles, or by euident testimonies of the mouth of God. But this gouernment of the Church stood not long without change and alteration: for though the field were sowne with good seed, yet the enuious man sowed tares in it, so that in latter times there arose many sectes and sorts of teachers among thē, who by schismes were ready to rent that body in sunder, departing from the simplicity & sincerity that was established by Gods instistution.
Epiph. cont. haer. lib. 1.Some of the ancient, that haue taken paines to discouer to the world, the heresies that sprung vp and grew apace where once they tooke rooting and footing, and so to giue notice of them that they might be auoyded, doe testifie, that seuen seuerall and principall sects arose among the Iewes,Seuen sects among the Iewes. whereof some are mentioned in the Scriptures, and other are not.
The first, was that of the Scribes,Scribes. who were Interpreters of the Law, but withall (as if the law were too base a thing to sticke onely vnto it) they deliuered many traditions as from their Elders, not contained in the Law, and sought (taking counsell of humane wisedom) to bring in a more exact kind of the worship of GOD, then Moses and the Prophets euer taught, consisting in many voluntary obseruations and customes deuised by men, which they are wont to magnifie & preferre before the Commandements of God, Mat. 15. Colossians 2. Thus would man become wiser thē GOD,Deut. 4, 2. who forbad all adding or taking from his word.
The second sect were the Sadduces, Sadduces. which were of the race of the Samaritans, and had their name of one Sadoc a Priest: these denied the resurrection of the body, and beleeued not that there is any Angell or spirit, Acts 23, and consequently ouerthrew all religion, as 1. Corinth. 15. For if there be no resurrection of the body, or immortality of the soule, then are wee of all men the most miserable that professe Christ. In vaine wee beleeue in his Name, and in vaine wee fight with beasts at Ephesus, in vaine we suffer crosses and afflictions for the Gospels sake; it were better for vs to do as the most doe, and to bee wicked and vngodly, if there were no other life or reward in another world. If the dead rise not, 1 Cor. 15, 16, 17. then is not Christ raised: and if CHRIST bee not raised, our faith is vaine, we are yet in our sinnes.
The third sect were Pharisies; Pharisies. these were the strictest of all others, and most reuerenced and best esteemed: these beleeued the rising againe of the dead at the last day, and that there were both Angels and spirits (as the Scribes also did) and that all shall come vnto iudgement, to receiue according to the things they do in this flesh, whether they bee good or euill, Acts 23.Acts 23, 6, 7. When Paul, beeing accused by his enemies, perceiuing that they were partly Pharisies, and partly Sadduces, he cryed out in the Councell, Men and brethren, I am a Pharisie, the sonne of a Pharisie; of the hope and resurrection of the dead, I am called in question. They much honoured virginity and single life, they paied tithes of the smallest things they possessed, Luke 18, verse 12. They washed cups, platters, beds, and all kinde of vessels that they vsed, they fasted twice euery week, and differed in their habite from other men. Against these are many woes denounced by our Sauiour Christ in the Gospel, Math. 23, verse 23, for their hypocrisie, that delighted more in outward shewes, then in the truth of the heart.
The fourth sect were the Hemerobaptists, Hemerobaptists. or Quotidian washers, who thought, that no man could be saued, if hee were not washed euery day, that so he might be clensed from the impurity and filthinesse of sinne. It is not the water in the whole sea, nor any fountaine can wash away the sinnes and corruptions of our life, or of our heart. It hath no force in it, eyther by any naturall power, or by any voluntary vse. Christ is our Purgatory and purification: it is he that must wash vs, or else wee remaine vnpure and vncleane. He is the water of life, whereby our consciences must be sprinkled: Heb. 10, 22. he is the lauer of regeneration, by whom wee are borne againe, and washed as with pure water. If he make vs cleane, then we are clean indeed. His passion and the shedding of his blood, must be communicated to vs, and the sanctifying grace of the Spirit of God. And this is necessary vnto saluation, not any outward washing of the body, which may clense the flesh, but cannot touch the soule. This is made auaileable three waies. First, by faith, which serueth to apply Christ vnto vs and all his benefits. Secondly, by repentance from dead workes, whereby we dye vnto sin, & rise againe vnto newnesse of life. Thirdly, by the vse of the Sacraments, which require both the former points, to wit, faith and repentance.
The fift sect were the Essees, Essees. who are not spoken off in the Gospel, because they retired and withdrew themselues from the society of men. They despised marriage, and liued without the company of women. They had no children of their owne, but they adopted as their owne, such as voluntarily came vnto them,Ioseph. antiq. li. 18. cap. 2. & de bel. Iudai. lib. 2. cap. 7. and betooke themselues to their sect: in regard whereof they continued for many generations, and neuer failed. These were like the Anchorites that liued in the wildernesse, and chusing a solitary life, sequestred themselues from the company of others. These Essees were as it were Popish Monkes: and the Monkes were a kind of Iewish Essees, and both of them chose a manner of liuing not allowed of God. For he neuer appointed that any of the godly should renounce & abiure marriage, which the Scripture pronounceth to be honourable in all, and the bed vndefiled, Hebr. 13, 4. Hee neuer allowed them to hide themselues in caues or cloysters voluntarily, or to institute new rules and lawes that he neuer commanded. Nay, Christ commandeth his Disciples to obserue whatsoeuer he commanded them, Mat. 28, 20. The Scripture commendeth to vs the workes of charity, Iames 1, 27, and requireth of vs to doe good to all men, and forbiddeth to separate our selues from the communion of Saints, Heb. 10, 25. The more good we doe to our brethren, the more we please God: but these chuse a kinde of life, wherein they can do little or no good to others. To whom it may be saide, Who required this at your hands?
The sixt sect among the Iewes, were the Herodians Herodians. which are mentioned in the Scriptures, Math. 22, 16. Mar. 3, 6, and 12, 13. who were indeed of the Iewish religiō, but thoght Herod to be Christ, because the Scepter was departed from Iudah, and the Lawgiuer from betweene his feet, when Herod obtained the title and power of a King, and ruled ouer the people of God. But the prophesies that went before of the Messiah, can in no sort agree to Herod, nor to any but to Christ Iesus. For the Messiah promised by the Prophets, must not be a forraigner, but one of the Iewes; for saluation is of the Iewes, Iohn 4.Iohn 4, 22. He must be of the Tribe of Iuda, and of the stocke of Dauid, Psal. 110, 1. He must be borne at Bethlehem, & borne of a virgin, &c: none of which can agree to this alien or counterfeit Christ. These then were such as depending vpon Herod had made a mixture of religion, partly from the Pagans, and partly from the Iewes, as also the Samaritans had done long before.
Lastly, another sect among them were the Nazarens, Nazaraei. who in al other things were Iewes, but held it vnlawfull to kill any liuing thing, or to eate the flesh of any thing wherein the spirit of life had beene; they condemned the bloody sacrifices appointed in Moses Law, and therefore could not be induced to thinke that so good a man as Moses was the Author of those bookes, that beare that title, & passe as current vnder his name. These Iewish Nazarens are a kinde of paganish Pithagoreans: and the paganish Pithagoreans are a kinde of Iewish Nazarens. True it is,Ouid. Metamorp. lib. 15. many are of opinion, that flesh was not eaten vntill the flood: but they were held as Sectaries, that held it afterward to be vnlawfull. Yea, whether it were euer forbidden from the fall to the flood, is altogether vncertaine: & rather it may be thought, that GOD permitted the free vse of cleane beasts for meat,Flesh eaten before the flood. as wel as for sacrifice, then that mankinde was restrained from them the space of more then sixteene hundred yeares: for so long it was vnto the flood. It is confessed, that it was lawfull to offer them in Sacrifice, and then why not to eate them? Especially considering there were other kinde of sacrifices wherein the sacrificer and the bringer of the sacrfice had his part, as wel as the whole burnt offering which was all consumed? Abel is renowned in scripture, that he offered the first fruite of his Sheepe, Heb. 11, 4 Gen. 4, 4. and the fattest of the fold: but it had bin a small praise for him to offer the firstlings & the fatlings, if they were such as himselfe had no vse off, if he were not accustomed to eate of them. It had beene all one to him, to offer the fat or the leane, the first or the last, the weake or the strong, the male or the female. But heerein no doubt he is commended, that he preferred the seruice of God before his owne priuate vse and benefit: which verifieth the saying of the Apostle, Who feedeth a flocke, and eateth not of the milke of the flocke? And who can deny,1 Cor. 9, 7. but he had as faire a warrant to feed himselfe with the flesh, as to cloathe himselfe with the wooll of his sheepe. And if it be lawfull to kill them for apparel sake, how can we thinke it standeth with the will and counsell of God to haue the flesh cast away, inasmuch as Christ in the Gospel commanded his Disciples to gather vp the broken meate, Iohn 6, 12. that nothing at all bee lost?
Againe, if the eating of flesh had bene forbidden so long, the earth would in that space haue yeelded such aboundance of encrease, that the cattell would haue annoied mankind, and consumed the fruites that should haue nourished themselues. The Lord promiseth it as a mercy toward ye Israelites, that he would not destroy the Canaanites before them, Deut. 7, 22. Lest the beasts of the field should increase vpon them. For these helped to destroy them, and did eate the vncleane, as swine and such like, both which by their multitudes might haue beene an annoyance vnto the people of God. But there was greater feare of ouerspreading the earth with heards of cattell as with swarmes of bees before the flood, if man had not beene permitted to feed of them, and so to diminish the number of them.
Thirdly, wee reade in the Scripture some footsteps, albeit darke and obscure, whereby to trace out this truth, seruing as markes to [Page 151] giue vs light in this matter: for the beasts were killed, and man was clothed with their skinnes, Gen. 3.21. Why then might he not as well eate them as kil them, and clothe himselfe with them? Besides, there was euen from the beginning a difference betweene cleane and vncleane beasts, [...]en. 7.2. long before the flood, not only in regard of sacrifice, but also in respect of common eating, as appeareth in the reuiuing of this law afterward, Leuit. 11.47. That there may be difference betweene the cleane and vncleane, and betweene the beast that may be eaten, and the beast that may not be eaten. Whereby we see, why some of the beasts were said to be cleane and some of them vncleane, namely, because some might be eaten, and some might not be eaten.
Lastly, in the Booke of Genesis, Chapter 9. Where the eating of flesh is most of all expressed and mentioned, there seemeth to bee made no new grant in those particulars, which in that place are remembred, but onely the old priuiledges renewed, as the fruit of multiplication, the dominion ouer the creatures, and the replenishing of the earth. Wherefore seeing all these were in vse before, it is very probable,Gen. 9.3. that as the greene hearbes were eaten before, so was the flesh of fish, and of the beasts, albeit there be not expresse mention of them made before: Euery moouing thing that liueth, shall be meate for you, euen as the greene hearbe, haue I giuen you all things. These things being true, the former sect of the peeuish and peruerse Nazarees, are more strongly conuinced and ouerthrown, forasmuch as they make that vnlawfull, which from the beginning was vsed and practised as lawfull. These were the sects among the Iewes, which they inuented vnto themselues, when they departed from the purity and simplicity of the word of God.D. Willet. Hex in Gen. 1. qu. 35. This we may reade largely and learnedly handled else-where.
Ʋse 3 Thirdly, this reprooueth the hierarchy of the Church of Rome, from the highest to the lowest, their Popes, their Cardinals, their Abbots, Monkes, Fryers, Priors, Nunnes, Iesuites, and the rest of that race and rabble, which are as croaking frogges, or deuouring locusts, that couered the face of the earth, and ascended out of the bottomelesse pit: of which the word hath not spoken any thing, but quite ouerturneth that whole generation. For to set the gouernement of the whole Church vpon one mans shoulder and to put all other vnder his feete, is a burden able to breake his necke, and to cracke his shoulders, which no man is able to beare. This man of sinne they make the head of the Church,The Pope is not head of the Church. and the vicar of Christ. This is to thrust downe Christ from his dignity, and to depose him from the headship of the Church, or else they make it a monster of two heads, or rather of many heads. For this is an high honour peculiar to Christ, to be the head of the body, which is his Church, Ephes. 1.22, 23. and 4.12.15. and 5.23. Coloss. 1.24. and 2.19. And that for these causes: First, by way of excellency. Secondly, by reason of fulnesse of grace.Turrecrema. sum. lib. 1. cap. 44. Thirdly, because from him floweth all graces of faith and other blessings, into his members. He it is, that gaue some to be Apostles, some Prophets, some Euangelists, and some Pastors and teachers, to build vp the Church to the end of the world. These he thought to be sufficient without Popes, and Cardinals, that is, without such heads and shoulders. He called his Apostles, and made them all equall, none superiour, none inferiour to other: but commanded them indifferently, to preach the Gospel to euery creature. The Commission which he gaue vnto them, was equall, in feeding, in binding, in loosing, in remitting, and retaining, none was before or after other: as Luke 9. He calling the twelue Apostles, gaue them power ouer all diuels, and to heale diseases, and sent them to preach the kingdome of God. They had all of them the keyes of it, equally committed vnto them. But they wil obiect Obiect. the words of Christ to Peter, Matth. 16. I say vnto thee, that thou art Peter: and vpon this Rocke, I will builde my Church, and the gates of hell shall not preuaile against it: And I will giue vnto thee the keyes of the kingdome of heauen, and whatsoeuer thou shalt binde on earth, shall be bound in heauen: whatsoeuer thou shalt loose on earth, shall be loosed in heauen. Answer. These words we acknowledge to be the wordes of Christ, howbeit they are too weak a pillar to beare vp the Papacy. First, let vs speake of Peter, and then of the Pope, that claymeth to be his successor. For if Peter himselfe in those words, had no superiority or Monarchy bequeathed vnto him, or sole regiment of the Church, then hee could not leaue it as a legacy to the Bishop of Rome, nor make him his heire of so faire a patrimony, that he might claime authority and supremacy from him. This is without all question, and both sides yeeld vnto it, that Peter could giue no more then hee had himselfe, and the successour can haue no more iurisdiction then hee had, into whose roome he succedeth.
Now, touching Peter, obserue this as another rule, which also is receiued without cōtrouersie; that nothing in this place is giuen to Peter, but promised only, as appeareth by the forme and phrase of speech that is vsed, and by the words vttered in the time to come. For Christ saith vnto him, I will build my Church vpon this Rocke, I will giue vnto thee the keyes of heauen; the gates of hell shall not preuaile: whatsoeuer thou shalt binde, whatsoeuer thou shalt loose: so that the manner of speaking in the time to come, argueth that nothing is heere really granted, but onely graciously promised to be granted. He doth not say vnto him, I do build my Church, I doe giue vnto thee the keyes of the kingdome of heauen, but I will builde, I will giue. Bellar. lib. 1. de Pontif. Roma. cap. 10. This is so plaine, that our aduersaries are necessarily constrained to yeeld vnto it. So then [Page 152] I aske the question, and demaund of them, where this is giuen, and how this promise is performed? Whatsoeuer Christ promiseth, his word is not yea and nay, he cannot lie, hee will not faile his people. Obiection. If any reply, it is no great matter where we reade the promise to haue been performed, seeing no doubt Christ meant to be as good as his word?Solution. I answere, It mattereth much to vnderstand where it is, forasmuch as there can be no better way to make tryall of the promise, then to know the gift.
To which purpose they are wont to alledge two places, and we are content to stand to both of them. The one is in the Euangelist, Matthew, chap. 18.18. Verily, I say vnto you, Whatsoeuer ye shall bind on earth, shalbe bound in heauen: and whatsoeuer ye shall loose on earth, shall be loosed in heauen. Where we see Christ speaketh to all the Apostles, and not to Peter alone, or to him more then to any other, but applyeth the same power of binding and loosing, to euery one without exception or limitation. The other place is in the Gospel according to Iohn, chap. 20. where Christ standing in the middes of them, saith vnto them, Receiue ye the holy Ghost, Ioh. 20, 22.23. whose soeuer sinnes ye remit, they are remitted vnto them, & whose soeuer sins ye retaine, they are retained. In which words Christ also doth equally speake vnto them all, whose sinnes ye remit, whose sinnes ye retaine: not, whose sinnes, thou Peter, remittest or retainest: so likewise he saith, whatsoeuer ye (all) bind on earth, whatsoeuer ye (all) loose on earth; not whatsoeuer thou Peter alone bindest or loosest on earth. And this is acknowledged to be the power of the keyes by the Romanists themselues. The vse of keyes is to open and shut: so then they that haue their sinnes forgiuen, and as it were the bands loosed, haue the gates of heauen opened wide vnto them: and contrariwise, the dores of heauen are barred fast as with lock and key, against them whose sinnes are retained: So that we may rightly conclude that seeing the power of binding and loosing, is the power of the keyes, and giuen to all the Apostles, that it is not peculiarly and properly bestowed vpon Peter alone, excluding and shutting out all the rest. If then here were an headship promised and bestowed, we must haue a body with twelue heads, according to the number of the twelue Apostles: for euery Apostle must be an head, as euery of them had authoritie to binde and loose, to remit and retaine, that is, had the keyes of the kingdome of heauen deliuered vnto them.
Obiect. But it wil be further said, Christ speaketh by name to Peter, I say vnto thee, Thou art Peter, Solution. To thee I will giue the keyes, &c. I answere, he saith indeed, he will giue them vnto him, but he saith not, I will giue them to thee alone: he will bestow them vpon him, but not vpon him alone: for heere is nothing either expressed or vnderstood, to exclude the other Apostles. The Lord saith to Ioshua, I will not faile thee, nor forsake thee: Iosh 1.5. shall wee conclude from hence, that he will leaue other of the faithfull, because he speaketh particularly vnto him? will God renounce or disclaime others that feare his Name? No, in no wise: for albeit he vttered it vnto him, yet it is to be stretched to all beleeuers, and as true toward them all, as toward him, as appeareth euidently in the Epistle to the Hebrews.Heb 13.6. It is one thing therefore to speake vnto Peter, and another thing to speake vnto him onely.
But will some say, Obiection. why doth not Christ name others, as well as him, if he vnderstood others as well as him? for that might haue put the matter out of all doubt, and stayed much contention that hath beene about these wordes in the world. I answere, Answer. the words are not doubtfull, but to those that purpose to make them gainefull. They are plaine to such as will vnderstand. Peter spake in the name of the rest, as the mouth of the Apostles: Christ answereth to him also in the rest.
Hee had asked the question of them all,Matth. 16.15. Whom say ye, that I am? All of them could not answere without confusion, and disorder; it was necessary that one should be the speaker, as it were the foreman of the Iury: and Peter in the behoofe of others, as well as of himselfe, confessed that he was the sonne of the Liuing God. Shall we say, the rest did not beleeue as much? A like example we reade in the second Chapter of the Actes of the Apostles, where, they being filled with the holy Ghost, and speaking with diuers languages, are derided of many, and accused to be drunken: Peter standing vp with the eleuen, did lift vp his voyce, and say vnto the Iewes, Be it knowne vnto you, and hearken vnto my wordes: Act, 2, 14, 15. for these are not drunken, as ye suppose, &c. Doth he pleade onely for himselfe? and not rather vndertake the common cause of them all? yes: he is only the mouth of the rest, and speaketh for the rest. So in this place he made a free confession of his faith, and the faith of the Apostles, who beleeued no lesse then himselfe: and Christ, suiting and shaping his answere according to Peters confession, speaketh vnto him, but in him vnderstandeth all the rest.
Neither let vs goe about to gather more from them, then Christ scattered, or the Apostles collected. For they did not conceiue, that Christ by those wordes before remembred gaue any supremacy or superiority, any primacy, or principality of power to Peter; for then they would neuer afterward haue contended which of them should be the greatest and the chiefest, forasmuch as this whole controuersie had beene decided and determined by the mouth of Christ. But long after this, there arose a great strife among them, Luk. 22.24. which of them should bee accounted the greatest. Therefore they acknowledge no more authoritie [Page 153] giuen to Peter by those keyes of the kingdome of heauen, then to themselues. Neither doth Christ build his Church vpon Peter, nor call him the Rocke: for it is builded vpon the Rocke which Peter confessed, that is, vpon the Sonne of the liuing God,Cor. 10.10. so that the Rocke (as the Apostle saith) is Christ. Hence it is, that Matthew distinguisheth betweene Peter and the Rocke, Peter is one, and the Rocke is another; otherwise Christ would haue said, Thou art Peter, & vpon this Peter I will build my Church, or vpon thee will I build it: he speaketh not after this manner, but, Thou art Peter, and vpon this Rocke; which must necessarily be referred to his former confession, the name and person being changed.
Againe, there is an expresse place in the Apostle, which teacheth that no man can lay any other foundation then hath bene laid, which is Iesus Christ. 1 Cor. 3.11. Paul inspired by the Spirit of Christ can finde no other foundation of the Church, then Iesus Christ: they then yt acknowledge, and receiue, and teach any other, are moued by the spirit of Satan, and speake in the spirit of Antichrist. Furthermore, Peter was one of the master workemen, or master builders of the Church, as he is bidden to feed the flocke of Christ, 1 Cor. 3. so that he cannot be called properly the foundation of the Church, and a builder of ye Church; the foundation being one, and the builder (that layeth the foundation) another: for that were to confound the workeman, and the worke; the founder, and the foundation: the builder, and the building. The builder buildeth vpon the foundation, and therefore it is against naturall reason, that the Carpenter which layeth the foundation, should himselfe be the foundation, vnlesse peraduenture by a new kinde of transubstantiation, neuer heard of before this time, as senselesse as the olde (if that may be called olde which had no footing in the Church, for a thousand yeeres after Christ) whereby they turne the labourer into his labour, and the builder of the house into the ground-worke of the house.
But suppose all this had beene spoken to Peter alone, that to him alone had beene giuen the keyes, that he alone should open and shut, binde and loose, remit, and retaine at his owne pleasure, and that the Church had beene builded vpon him, as vpon a sole foundation; which notwithstanding is all false, the rest being made equall with him: what is all this to the Bishop of Rome? who is neither Peter, nor any builder of the Church, but rather a destroyer and puller of it downe. Peter is not now vpon the earth, neither doth Christ speak any one word of his successours, for then hee would haue said, Vpon thee and thy successours, I will buid my Church; whereas Christ saith not, either vpon him or vpon his successours, but vpon the Rocke, which neither hee nor they were. And if Christ had said, vpon thee and thy successours I will builde my Church, what had this beene yet to the Bishoppe of Rome, more then to the Bishop of Constantinople, or of Alexandria, or of Antioch, where also Peter sate? what is there vttered, or what can there be gathered out of Christs words, sounding for him more then for them? So then as the Romanists craue of vs to produce one place of Scripture to proue the continued succession of our Churches: so we aske of them one place of Scripture to proue this succession of Peter, or this deputation which they challenge to themselues. For as they claime to be his lawfull heires alone, and to receiue from him a twofold sword which Peter himselfe did neuer handle, and a triple crowne, such as Peter himselfe did neuer weare, who preached but Lorded it not; wheras they Lord it, & preach not: let them bring forth the Tables, and produce the Testament, let vs see the writings, that we may examine the truth, and discusse his title; then which nothing can be demaunded more iust and equal. But marke a little, euen ye that haue but halfe an eare, how partial Iudges, and corrupt esteemers they are of things, that any way goe against them! In the point of iustification, when we teach agreeable to the Scriptures and to all antiquity, That we are iustified by faith alone, they cry out that we abuse the people and falsifie the word, forasmuch as the Scripture neuer saith by faith alone ye are iustified. Whereas in the controuersie of Peters Primacy, they deale deceitfully, and teach that the Church is builded vpon Peter alone, that the keyes of the kingdome of heauen are giuen to Peter alone, that he is ordained to bind alone, and to loose alone; as if hee might play fast and loose, at his pleasure, and send thousands of soules into hell, and yet no man to say vnto him, sir why do you so? as the Canonists teach. They can neuer proue that either Christ spake or ment al these, or any of these to Peter alone: but in the question of iustification by faith alone, though it be not found in so many words & syllables in the Scripture, yet the sense and substance of them is found, nothing being more vsuall in the Scripture then this, that we are iustified not by workes, but without workes; not of the law, but without the law, Rom. 3.20. and 9.11. and 11.6. Gal. 2.16. Ephes. 2.8. 2 Tim. 1.9. Tit. 3.5. If then wee be not iustified but by faith, what is this, but by faith alone? So that we adde no more to the meaning of Paul, then Christ added to the meaning of Moses, which was nothing at all; and yet where Moses saith, Thou shalt serue the Lord, Christ saith it is written,Deut. 6.13. and 10.20. Thou shalt serue him onely, Matth. 4.10. This then is one note of their partiality, that they may adde and alter, correct, and corrupt at their pleasure: wee may not explane and expound the true meaning of the Scripture, by the addition of one word. Another is this, when wee say that these words of Christ in the Euangelist, To thee I will giue the keyes: and whatsoeuer thou [Page 154] bindest or loosest, are not to be restrained to Peter alone, but ought to be communicated to the rest of the Apostles, in whose name he answered: they cry out with a loude voyce, and storme mightily at it, that wee doe extreame wrong and iniury to Peter the Prince of the Apostles, whiles we sticke not to extend and apply the same wordes to others, which are peculiarly spoken vnto him; and thereupon they vrge against vs in the very words, I say vnto thee, and Thou art Peter, and wil not suffer vs by any interpretatiō (though neuer so euident) to depart one iot from the syllables, but tie vs fast, and keepe vs close to these particulars, and as it were pinne vs to Peters sleeue. Whereas by this limitation, they ceasse not to wound themselues more then vs, euen vnto the heart, and yet doe not feele the force of the stroke, that tendeth vnto death. For they are not afraid to stretch these words in length, vntill they cracke againe: and albeit they be vttered in the singular number, yet they extend them to all the Bishops of Rome, from Peter who (they say) was the first, vnto Paulus Quintus, that now sitteth in that Sea; as if Christ had said, I will build my Church vpon thee Peter, and vpon all the Popes of Rome after thee: and thus (as I haue heard) they beare the simple people in hand that take vp all things at the second hand, that Christ said, I will build my Church vpon the Bishop of Rome.
What is now become of the words themselues which they pressed against vs? did they not tell vs that Christ said, Thou art Peter? haue they forgotten what was spoken, I say vnto thee? It is the fairest flower of the Popes garland, and as it were the soule and life of the Papacy, to enlarge the words as farre as may be, and to vnderstand them of the whole rabble of vsurpers, and diuels incarnate, that haue ruled in these last dayes: and yet they cannot abide, or endure that wee should extend them to all the Apostles. And if I should aske them, how the Bishoppes of Rome can challenge a right to be Peters successors, forasmuch as they can neuer euidently proue by any testimony of holy Scripture, that Peter euer was at Rome, it would trouble their patience, and put them into a sweat, and yet do no good: forasmuch as the contrary rather appeareth,Coment. on Phile. p. 469. as I haue shewed else-where. Thus much of the partiality of these men, who like enuious persons are content to pull out both their owne eyes, that they may put out one of their fellowes.
Hitherto we haue spoken of the counterfeite head of the Church of Rome: the like might be said of the rest of that proud generation, who by sacriledge, and vsurpation, are growne to be great princes and lordes of the earth; and namely of the Cardinals, the Popes late creatures, who glory to be called the princes Electors, and thinke themselues to be equall to the greatest kings of the world, who not long since were content to bee Parish Priests. Hee hath aduanced them, and they aduance him, and one claweth another. There is no testimony of antiquity, nor foot-step found in the word of God,Apol. Bellar. contra M [...] praef. to iustifie or warrant that calling; and the greatest Rabbines that are cloathed in Scarlet, and haue written in defence of it, doe shew themselues more then ridiculous, in their Apologies, wherein they doe nothing but vent their owne vanity, and publish their owne shame, to the view of all men.
The like might be said of the swarmes of Monkes and Fryers, and those pestilent Orders that trouble heauen and earth, Church and Common-wealth, true religion, and externall peace and policy in bodies politike. Are these officers or offices ordained of God? are they any plants of his setting in ye Church? haue they receiued any authority from his mouth? Or is there any syllable in the Scripture to auouch these Orders? or are they not rather the Popes deare sonnes, and of his creation? Iesus Christ neuer knew them, they grew vp while his seruants slept that should haue looked better to their false fingers.Matth. 13.25 He neuer instituted this kind of life, he neuer commanded or counselled men to goe into the wildernesse, or to coope vp themselues in a Monastery, or to vow single life, or to renounce their temporall possessions, or to betake themselues to voluntary pouerty, thereby to follow a new rule of life, and to preferre the commandements of men before his Gospel, and to place the state of perfection,The perfection of Votaries wherein it standeth. in the obseruation of certaine vain traditions which they haue vndertaken.
The vowes that they haue taken vpon them to obserue, are these three, the vow of pouerty, the vow of obedience, and the vow of chastity. First, touching pouerty, or rather beggery, as it pleaseth them to boast off, which indeed they professe, more then practise, like to such as Salomon painteth out, Prou. 13.7. There is that maketh himselfe poore, hauing great riches: Christ neuer ordained such a kinde of life, neither taught any to enter into it; for himselfe had bagges and mony to buy things necessary, as appeareth, Ioh. 12.6. and 13.29. Nay hee saith, It is a more blessed thing to giue, then to receiue, Acts 20.35. The like we might say of the Apostles, they neuer vowed such a life themselues, nor approued of it in others. For albeit they forsooke all, that they might follow Christ, and preach the Gospel, yet they reserued and retained the propriety of them, it is the vse of them, and the pursuing after them; that they gaue ouer. When Christ on the Crosse, said vnto Iohn. Behold thy mother, from that houre hee tooke her home to his house, Ioh. 19. but how could he take her to his owne, if he had nothing his owne? And when Peter after the Passion of Christ said, I goe to fishing, Ioh. 21. it is not likely he hired a ship, and vsed another [Page 155] mans nettes, but rather had them of his owne, which he had left and forsaken for a season. Againe, neither did Christ euer say to his Apostles, or the Apostles to any others, Vow ye pouerty: but rather, Giue ye almes, Luke. 11.41. remember the poore, Gal. 2.10. distribute to the necessities of the Saints, Rom. 12.13. He that soweth sparingly, shall reape sparingly, for God loueth a cheerefull giuer. 2 Cor. 9.6, 7. To doe good, and to communicate, forget not, for with such sacrifices God is well pleased, Heb. 13.16. These things they could not performe; but of their owne substance, except they should giue the Mammon of iniquitie, taken away wrongfully from others. Hence it is, that the Scripture so often exhorteth to workes of mercy, to fruites of loue, and liberality toward the poore, that we should lend vnto them, looking for nothing againe, Luke 6. Ephes. 4. 2 Cor. 8. promising that if we giue, it shall be giuen vnto vs. They therefore that vow pouerty, cast away the blessing of God and such helpes as might serue them to shew their loue and liberality vnto their brethren.
Lastly, beggery is threatned as a punishment, and therefore not to be vndertaken as a state of perfection. Dauid complaining of his slanderous and malicious enemies, doth vnder the person of Iudas, deuote them, or proscribe them: Let his children be fatherlesse, and his wife a widow: let his children be continually vagabonds, and begge, let them seeke their bread also out of their desolate places, Psal. 109.9.10. If then it be a state of perfection to be a begger, it is also a state of perfection to haue his posterity cut off, to haue the extortioner catch all that he hath, to haue none to extend mercy vnto him, to haue his name blotted out in the generation following, and his memory razed out of the earth: all which, and many other like, the Prophet ioyneth with begging of bread in that Psalme; which being heaped vpon one man, would keepe him from perfection. And if with begging of bread were alwayes annexed this, that none should shew fauour vnto them, nor extend any mercy to their fatherlesse children, it is like it would bring out of vse, this beggerly occupation in a short time. The same Prophet noteth it as a speciall blessing of God vpon his gouernment, I neuer saw the righteous forsaken, nor his seede begging bread, Psal. 37.25. It is the ordinance of God, that there should be no begger in Israel, Deut. 15. The wise man prayeth against that estate, Prou. 30.8. that he might haue neither superfluous riches, nor extreame pouerty. Now then, either the state of perfection is not so glorious a thing as they boast off, or else the wise man prayeth against this perfection, which these hypocrites doe embrace and voluntarily chuse vnto themselues.
Touching the vow of obedience.Secondly, touching obedience to be performed to the superiours of their orders, they professe to follow his rules and iniunctions, as the Franciscans must follow the rule of Saint Francis, and so the rest bind themselues to obserue the precepts of their gouernours; which sometimes are sottish & senselesse, and sometimes impious and blasphemous, whereby they leaue the commandements of God to execute traditions. The Apostle saith, Ye are bought with a price, be not seruants of men, 1 Cor. 7.23. But such as vow Monkish obedience in things not prescribed in the word, make themselues seruants and slaues of men.
Againe, he reproueth them that said,1 Cor, 1. I am Paules, I am Apollos, I am Cephas, because they addicted themselues as bond seruants to men: they then are much more to be condemned that are the slaues of Dominicke, of Francis of Ignatius, and the rest? The Apostles themselues neuer made any such vow, nor taught it to others: they could not abide to haue any disciples consecrated vnto them to beare their names. Christ our Sauiour sheweth, that no man can serue two masters, because one onely is our master. For when they command contrary things, we cannot cleaue vnto them both: but such things may superstitious superiours and gouernours command, nay haue commanded. Besides, it is folly to lay a burden of humane precepts vpon other mens shoulders, when as we cannot perfectly obserue and fulfill the commandements of God.
Thirdly,Touching the vow of single life. touching continency and single life, which they call chastity, they all praise it, but not many practise it They think this vow to be very rightly and religiously obserued, and that they haue fulfilled it to the ful, if they leade their life out of marriage, and renounce chaste wedlocke: for when they speake of the vow of continency, they vnderstand nothing else but single life. They suppose it and both openly and odiously defend it,The Iesuites teach it to be a lesse sinne to liue in fornication, then to marry a wife. to be a more heinous sinne, for any of the Cleargy to marry a wife, then to haue the company of an harlot, and to embrace the bosome of a stranger. Costerus the Iesuite maintaineth (to whom others assent) that a Priest that is married, sinneth more grieuously, then he that keepeth a concubine, or committeth fornication. The time was, when it was made a capitall crime worthy of no lesse punishment then death, for a Cleargy man to marry; but when the same Law was vrged to be established against such also as entred into stewes and brothel-houses, and kept harlots, it could not passe, but was nipped in the head, as the greene hearbes with a frost. Thus while they forsweare and forbeare to haue wiues of their owne,Vide Epistol. Iesuit. Dan. Chamieri. to auoide fornication, they do not abstaine from whoredome and vncleanenesse. Thus they preferre abominable whoredome, before honourable wedlocke, strange flesh before the bed vndefiled, and the lawes of men, before the commandement of God. For no man can vow continency, but he to whom it is giuen from aboue, to be able to containe and continue a single life, as our Sauiour hath taught, Matth. [Page 156] 19.11, 12. He that can take it, let him take it. And he sheweth, that all men cannot receiue this saying, saue they to whom it is giuen. So the Apostle to the same purpose saith, I wish all men were as my selfe, But euery man hath his proper gift of God, one after this manner, and another after that, 1 Cor. 7.7 We haue not in our owne power the things that are Gods: the gift of God is one thing, the power of man is another: againe, to be willing is one thing, and to be able is another. The gifts of others are not in our power: but the gift of continency is the gift of another, to wit, of God. Therefore it is not in our power.
Againe, the Scripture commandeth them to marry, that cannot abstaine without burning, as 1 Cor. 7.2, 9. They that cannot containe, let them marry. Also he saith, To auoide fornication, let euery man haue his owne wife; It is better to marry, then to burne. And he writeth to Timothy, 1 Tim. 5.14. I will that the yonger women marry, &c. giuing none occasion to the aduersary, to speake reprochfully. Nothing must be vowed against the commandement of the holy Ghost: but they which cannot containe, and yet vow continency, sinne against the commandement of the holy Ghost. Therefore such persons ought not to vow continency.
Lastly, this sort of votaries is a new doctrine, or rather dotage. For neither vnder the Law of nature, nor vnder the Law of Moses, did euer any vtter or minister such a vow of virginitie, albeit we reade many lawes concerning vowing, Leuit. 27. Numb. 6. and 30. Deut. 12. and 23. Yet nothing concerning any such matter. In the Law of nature, it was said, Encrease, and multiply, Ge. 1.28. In the garden of Eden, euen in the time of mans innocency, God the authour of marriage, said, that cannot ly, It is not good for man to be alone, Ge. 2 18. Christ himself, thogh he liued most purely and perfectly, yet made no vow of continency, The like might be said of the Apostles. To conclude, it is the property of heretikes, and the very doctrine of diuells to forbid marriage, 1 Tim 4.1, 3. and for religions sake to dissolue it. Thus did Marcion, and the Manichees, and therefore are condemned.
Ʋse 4 Fourthly, we learne from hence a notable comfort, hauing assurance that our calling is of God. Let euery one looke to the Lawfulnesse of his calling, and to the warrant of his worke, and be able to approue it to his owne conscience. The word of God is able to giue vs peace and comfort. We are sure, if we doe our duties, to meete with many enemies and oppositions. How often did the people murmure against Moses? was not Eliah esteemed the troubler of Israel? was not Ieremy borne as a man of strife, and a man of contention to the whole earth? was it any better with Christ himselfe and his Apostles? The LORD of life was hated and persecuted and crucified, being deliuered into the hands of sinners. The Apostles were made a spectacle vnto the 2 Cor. 4.9. world, and to Angels, and to men, being sent forth as men appointed to death. It fareth not much better with the Ministers of the Gospel, who succeede them in the gouernement of the Church; they are slandered and reuiled, they are mocked and misused, and accounted as the off-scouring of all things. We shall neuer goe through with the worke of the Lord, that is in our hands, except we rest in God who hath called vs to the Ministery. Thus did Dauid comfort himselfe in the Lord, when they would haue stoned him, 1 Sam. 30.4. The like we see in the Apostles, when they were threatned, and commanded to speake no more in the Name of Christ, they answered that they could not but speake the things which they had seene and heard, Actes 4.19.20. and professed that they ought to obey God, rather then man, Actes 5.29. The consideration of their calling, warranted vnto them from God, put comfort into them, and gaue them all boldnesse to set themselues against their enemies, and made them pray earnestly to Christ Iesus, the Lord of the haruest, and the great Shepheard of the sheep, to stand by them, and to bee present with them in the busines he had committed vnto their charge. Wherefore, whensoeuer we see the trueth of God oppugned, and our Ministery any way resisted, let vs comfort our selues from hence, that we are not vsurpers, or intruders into this office, but hauing our calling sealed vp vnto vs, let vs boldly proceede, and goe forward to make known the trueth of God to the consciences of all men. That which the Lord saith of the first borne in this place, that they are his, may bee saide of all the Ministers of the Gospel that succeede them, and therefore he will succour and sustaine them.
If then we finde this in our owne soules, that we entred into this calling, not as theeues that come in at the window to steale, and to kill, and to destroy, Ioh. 10.10. not as souldiers, that seeke their prey and booty to enrich themselues; not as idle drones that seeke to liue at ease, and in pleasure: but to worke in the Lords vineyard, and to labour in his haruest, we shall be sure to haue God on our side. He wil not send vs out, and then see vs to take the foile: he wil not put vs into his seruice, and then lay vs open, and leaue vs naked to the contempt of euery base companion. Let vs not shrinke backe as faint-hearted souldiers, when a crosse word is cast out against vs, which is but as a brutish thunderbolt, that can doe no harme: but let vs remember our calling, and who it is that hath set vs in that function. When Amos was slandered and reuiled by the Priest of Beth-el, and had no lesse crime laide to his charge, then high treason, and conspiracy against the king, hee did not sinke vnder the burden, or ceasse to Prophesie any more, but he confirmeth himselfe, and hardneth his face, and remembreth who put him in that place: The Lord tooke me as I [Page 157] followed the flocke, and the Lord said vnto me, Goe, Prophesie vnto my people, Amos 7. What greater comfort could Paul haue against the oppositions and blasphemies of obstinate enemies that he found at Corinth, then the gracious words of the Lord? Be not afraide, but speake and holde not thy peace: for I am with thee, and no man shall set on thee, to hurt thee: for I haue much people in this Citie, Actes, Chapter 18. verses 9.10.
So is it with vs, and in this manner doth the Lord speake to euery of vs; if we be assured in our owne conscience, that God hath ordained vs and set vs apart to our office, hee chargeth vs not to be afraide of the faces of men, he giueth vs certaine hope of his presence, and will suffer no man to doe vs hurt. On the other side, if our office be of men, and we entred into it also to enrich our selues, not to feed the people of God, we can haue no comfort in the euill day, nor promise to our selues any hope or expectation of a blessed issue of our labours. We entred not in at the dore, and the shepheard of the sheepe will not acknowledge vs to be his seruants, but account vs as hirelings that serue our selues and our owne bellies, and care not for the sheepe whether they sinke or swimme, whether they prosper or pine, whether they liue or die.
Ʋse 5 Lastly, when God setteth vp the Ministery of his word among vs, as a light that shineth in darke places, and as a beacon vpon an hill, it is the duty of the people to hearken reuerently and attend diligently vnto it, as vnto the voyce of Iesus Christ, and not as to the word of a mortall man. We must not consider the Ministers that speake vnto vs in the Name of the Lord as bare or mortall men, albeit they be so indeed, and subiect to the same infirmities that we our selues are: but we must obserue of them that they sustain another person then their own; they are Gods messengers vnto vs, [...] Cor. 5.20. the Lord hath sent them as his embassadours, they come from the high court of heauen, to tell vs the will of him that hath called them.
The want of this due consideration, that the Ministers sustaine two persons, one priuate, to wit, their owne: the other publike, to wit, of God: is the maine cause why the Ministery is so slenderly regarded, and so few are edified by it. When a Prince employeth a meane person in his seruice, and sendeth him to make knowne his will vnto vs, if we onely respect his person as he is of himselfe, and consider not the person whose mouth he is, and in whose name hee speaketh, wee will neuer regard the message he bringeth as wee ought. So it is in the matter of the Ministery
The king of heauen and earth determineth to call a Church, and gather a people vnto himselfe; he sendeth out the Ministers as his messengers to make knowne his will vnto vs, and so putteth heauenly treasures of great price and value in earthen vessels: if we respect the men no otherwise then according to their names and persons, and not according as God hath vouchsafed to employ them, we can neuer receiue the word with meekenesse and reuerence, that is able to saue our soules. Know it therefore, and learne it diligently, that a Minister is not only a man as all other are that beare the image of God, but more then a common man, euen a Minister of the Gospel, and a messenger of Iesus Christ: so that whosoeuer receiueth them and heareth their words, entertaineth Christ himselfe; and whosoeuer dispiseth them and their sayings, reiecteth Christ himselfe, and shall bee arraigned as guilty of the contempt of his person. The Apostle writing to the Hebrewes, sheweth, that God hath spoken by his owne Sonne, whom hee hath appointed heire of all things, Chapter 1.2.Heb. 1.2. and 2.1. and thereupon concludeth, that we ought to giue the more earnest heede to the the things which we haue heard, lest at any time we should let them slippe.
Thus duty hath many branches vnder it, which spread themselues farre and neere, but I will briefely touch some particulars.
First, we are to consider that in hearing the word, we haue to doe with God. If we exempt our selues from his presence, who hath promised that whensoeuer two or three are gathered together in his Name, he will bee in the middes of them, we shall neuer profit as we ought, nor consider the worke we goe about. It is noted of Cornelius, Actes 10.23. That when Peter was come to tell him and to teach him what he ought to doe, he said, Wee are all heere present before God, to heare all things that are commanded thee of God. Thus ought it to be with vs, when wee are entred into the house of prayer, we must remember that wee sit downe in the presence of God; not of men onely like vnto our selues, but of him that is the searcher of the heart. Let this bee our first rule: and except we doe this, wee doe nothing in our hearing as wee ought to doe.
Secondly, we must empty our selues of all clogges and emcombrances that may hinder the sauing hearing of the word.Heb. 12.1. Let vs cast off euery weight, and the sinne that doth so easily beset vs. Let vs disburden our selues of the cares of this life, and the deceitfulnesse of riches, Luke 8. and the lusts of other things, which if wee bring with vs ouerlaying our hearts, they will stop our eares, that the things cannot enter into vs. Therefore the wise man giueth this counsell, Ecclesiastes, Chapter 5. verse 1. Keepe thy foote when thou entrest into the house of God, and bee more ready to heare, then to giue the sacrifice of fooles: for they consider not that they doe euill.
Thirdly, set a price vpon the word aboue all things of this life that may bee most deare vnto thee. Desire it more then [Page 158] gold, yea, then much fine gold: labour to finde it sweeter to thy taste then hony & the hony combe, Psal. 19.10.Psal. 19.10. and 119.103.127. Loue it aboue all riches, and reioyce in it more then they that finde great spoiles. Account the merchandise of it better then the Merchandise of siluer, and the gaine thereof more precious then Rubies, so that nothing that we highly esteeme can be compared vnto it. Prou. 3.13, 14. Magnifie it as a treasure of that value, that rather then thou wilt leaue it, thou wilt be ready to forsake all that thou hast, Matth. 13. There is nothing that more slaketh and shaketh off our deuout attention, then to account the precious word of God vile and base in our eyes, according to the corrupt custome of many in our dayes, that preferre huskes fit to feed swine, before the fat of wheat that is sent to nourish the sonnes of God.
Fourthly, we must know that there is great hope of those that refuse not the meanes, but submit themselues vnto it: but none at all of those that vtterly refuse it. What God may worke extraordinarily, who sometimes feedeth by miracle from heauen, as he did the Israelites,Exod. 16.15. 1 King. 17.6. and Eliah in the wildernesse, we cannot affirme, and they that waite vpon such vanities, forsake their owne mercy. But of this point, we haue spoken already.
Lastly, it is our duty, to lay vp the Word in our hearts, that it may not be taken from vs: but that we may practise it, and profit by it. For all our hearing must aime at profiting. We must desire the sincere milke of the Word,1 Pet. 2.2, that we may grow thereby. Now, it can neuer take root, except we heare it with an honest and good heart. Luke 8.15. If we haue it only running in our mouthes, or swimming in our braines, it is as the grasse vpon the house toppe, Psal. 129.6.7. which withereth afore it groweth vp, wherewith the mower filleth not his hand, nor he that bindeth sheaues his bosome. Let vs therefore first of all, giue our hearts vnto God, pray him to reforme them, and to open them, that so we may attend to those things that are deliuered vnto vs. As for those that haue their mouthes open, but their hearts empty of the word, they are as sounding brasse, or a tinkling cymball; they may please themselues, and deceiue others for a time, but their hypocrisie shall be vncased, their deceitfull dealing manifested, and themselues prooued to be no better then vessels that make a noyse, but are without all substance in them.
[Verse 11, 12. And I, behold, I haue taken the Leuites, &c.] Hitherto we haue spoken of the commandement of God, directed vnto Moses, that he should present the Leuites before Aaron the Priest, that they may minister vnto him: now we are to proceede to the reason of the commandement, where we see the cause rendred why they should be giuen vnto him, because euen vnto this time the first borne had executed the Priests office, being consecrated vnto God, and preserued out of the common destruction, when the first borne in Egypt were destroyed. He putteth them in mind of Gods mercy toward them, who might iustly haue destroyed them as well as the Egyptians, if it had pleased him. When we see a common desolation or destruction, and our selues as a remnant taken out of the common calamity, it ought to make vs thankfull vnto God, and to acknowledge that wee holde our life of him in cheife.
Thus did Noah stand affected, when he offered sacrifice to God, after he was come out of the Arke, and was preserued with his family from the flood of waters. Thus doth Daniel Dan. 5.20. [...] teach Belshazzar the king to humble his heart, knowing the heauy iudgment that God brought vpon his father, and tooke his glory from him. We must profit by the examples of Gods workes, both of his mercy and iudgement vpon others, We learne from hence, Doctrine that the first borne were from the beginning the Lords,The first bo [...] were sanctified to the Lord. and consecrated to serue him, and to instruct others. This dignity and preheminence of the first borne beganne among the sonnes of Adam, and continued in his posteritie, as well before, as after the generall destruction of the old world: the eldest euer succeeding in the kingly and Priestly office, vnlesse for some open impiety, or other secret cause best knowne vnto God, and vnknowne vnto the Church, hee were reiected; so that there was euermore some excellency, vntill that Israel came out of Egypt, and the Church became nationall.
Hence it is, that God saith to Caine, the elder sonne of Adam, If thou doe well, shalt thou not be accepted? and if thou doest not well, sinne lieth at the doore: and vnto thee shall be his desire, and thou shalt rule ouer him, Gen. 4.7. To this purpose Iacob speaketh to Reuben, Gen. 49.3. Thou art my first borne, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power. Thus he was by priuiledge of birthright, and thus was euery sonne by creation that first opened the matrice. Luke 2.23. Whereby we see, that in the family of the faithfull, from the first man that God created, vntill Aaron was sanctified to be a Priest vnto God in stead of the first borne, the eldest of the family ordinarily had both the kingly and Priestly direction of the rest of his brethren. As we saw this before in the house of Adam, so it appeareth also afterward. For when Caine the eldest sonne of Adam, to whom the dignity of the first borne did pertaine, was for his iniquitie reiected from yt honour, and excommunicated from the Church, which was a spirituall kinde of banishment; God raised vp Seth, who being taught by his father, touching the fall of man, touching the punishments of sinne, and the promised Sauiour, assisted him while he liued in guiding his family, and succeeded him after his death in the gouernment of the Church of God, which was as a little flocke in comparison of the race of Caines posterity, that [Page 159] married many wiues, and encreased in great multitudes. In like sort Enoch succeded Seth, and dying, [...]ield of the [...]rch. lib. 5. [...]. [...]et. 2.5, [...] 4. [...] left that honour to Kenan: Kenan to Mahalaleel, &c. These were preachers of righteousnesse and repentance, & some of them indued with the spirit of Prophesie, to conuince that wicked generation.
These Preachers of God being contemned and despised in the world, (such entertainement haue his seruants euer found) the flood came and swept them away. Noah gouerned as a father the Church of God before and after the Flood, and left the same dignitie and office to Shem his second sonne (Iaphet his eldest sonne being put behinde for secret causes knowne vnto God) euen as his father had committed it vnto him. [...]en. 10.21. Thus we might proceed and goe forward to shew in succeeding ages of the Church, how God continued this fauour to the first borne, and thereby set as it were a crowne of honour vpon their head. Hence it is, that at the giuing of the Law they are called Priests, Exod. 19.24. Thou shalt come vp, thou and Aaron with thee: but let not the Priests and the people breake through, to come vp vnto the Lord, lest he breake forth vpon them. At this time Aaron and his sonnes were not consecrated to the office of the Priesthood, neither was the tribe of Leui chosen to come neere to the Lord: and therefore these Priests could be no other but the first borne that were sanctified vnto the Lord, which is the point that now we deale withall.
Reason 1 This will farther appeare vnto vs, if we consider what their dignitie was, and wherein it consisted, who excelled from the beginning in three things.
First, he was Lord ouer his brethren, according to that of Isaac when hee blessed Iacob the yonger in stead of the elder, and thereby preferred him to the dignitie of the first borne, Gen. 27.29. Be Lord ouer thy brethren, and let thy mothers children bow downe vnto thee. The like wee see in the booke of the Chronicles, Chap. 21.3. touching the sonnes of Iehoshaphat, Their father gaue them great gifts of siluer, and of gold, and of precious things, with fenced cities in Iudah: but the kingdome gaue hee to Iehoram, because he was the first borne.
Secondly, he had a double portion, Deut. 21.17. that is, two parts of all that the father had, whereas the rest were contented with a single portion. And this was so firmely established and decreed, that no man vpon priuate affection, ought to be disinherited: and the reason is rendred, for he is the beginning of his strength, and therefore the right of the first borne is his.
Thirdly, he was holy vnto God, and was the Priest of the family vnder his father, whom for the most part he vsed as an assistant vnto him, in the managing of all the affaires thereof. All this appeareth plainely in the dissolutenesse that fell out among the sonnes of Iacob, which was sufficient to haue wrought the dissolution and desolation of that family: when Reuben sinned against his father, and defiled his bed by horrible incest, he was disinherited, and his excellency was diuided among his brethren, Iudah gate the scepter, Leui had the Priesthood, and Ioseph obtained the double portion, 2 Chronicles, Chapter 5. verses 1, 2.
Againe, as nothing is more naturall, then Reason 2 that the father instruct and direct his children, and set them forward in the wayes of godlinesse and well doing: so nothing is more seemely among brethren, then that the elder should help the yonger, the stronger assist the weaker, and the richer helpe the poorer. Now, none could be fitter to assist the father in the Kingly and Priestly office while he liued, and to second him in them both when hee dyed, then the first borne, who is said to be the beginning of his strength, the excellency of dignity and of power, Genesis Chapter 49. verse 3. Seeing then, it is iust, and right, and profitable, it ought to be confessed and acknowledged of vs.
Lastly, heereunto in processe of time was Reason 3 added another reason, and a new necessitie of lifting vp their heads, when GOD destroyed all the first borne in the land of Egypt, so that there was no house wherein there was not one dead. Now,Exod. 12.29. inasmuch as the first borne of Israel escaped out of this common calamitie, as it were a brand taken out of the fire, God saith vnto Moses, Sanctifie vnto me all the first borne, whatsoeuer openeth the wombe, among the children of Israel, &c. it is mine, Exodus, Chapter 13. verse 1. From hence we may conclude that all the first borne were consecrated vnto GOD, and were to bee employed in his seruice.
This is indeed a type and figure, and hath Vse 1 not place among vs: howbeit, it is written for our admonition vpon whom the endes of the world are come, and offereth many good and profitable instructions for our edification. This teacheth who are chiefly bound to serue the Lord. The greater our giftes are, the fitter we are for God, and none is to disdaine to employ themselues, and all that is in them, to his seruice.
To this purpose commeth the saying of the wise man, Prouerbes, Chapter 3. verse 9. Honour the LORD with thy substance, and with the first fruites of all thine increase. Such as haue receiued the greatest measure of grace, are bound to yeeld vnto him the greatest honour, and to bring forth the greatest obedience, as the fielde that hath most cost bestowed vpon it, giueth the greatest encrease. Such as haue receiued fiue talents, should gaine with them other fiue.
If he haue made vs as the first borne, & preferred vs before many other, and doubled his Spirit vpon vs, as it were a double portion, let not vs content our selues in any wise, to giue him a simple and single gift or [Page 160] recompence of all his labours bestowed vpon vs.
The first reproofe.This reprooueth those that scorne the Ministery as base, and reiect the calling it selfe as needelesse, and superfluous in their eyes; that account it too contemptible to employ the best and chiefest of their children in it. In former times the first borne were teachers of the families, and Ministers of the Church, vntill God set apart the tribe of Leui, to serue at the altar & in the temple. The best things that we haue are not too good for God, euen to giue them vnto him all the dayes of their life. For whom are the best fittest, but for him that is best? He challenged the eldest to serue him, the rest he permitted to the father, to be employed as he saw good.
First, God will be serued, as it is great reason he should be, and afterward he giueth vs leaue to serue our selues. Iesse serued the king with his eldest sonne in the warres,1 Sam. 17.13. and kept his yongest at home, and bestowed him about his owne businesse. If any thinke his first borne to be too good to minister before the Lord, he honoureth them aboue the Lord. Doth any thinke himselfe too good or too great a man to be sent as an embassadour from the Prince to forraine estates? or rather doe not men sue for such high places, and think themselues happy when they attaine vnto them? How commeth it then to passe, that men of countenance are ashamed to see their children to be the embassadours of the king of kings, and to be employed in the greatest seruice, to make peace betweene God and man, and to saue soules from death and destruction? If a man be blessed with many children, if any bee more toward in wisdome, in learning▪ in iudgment, in stayednesse, and in giftes, he were fittest for the Lord. But the Ministery of the word in our dayes, through the abundance of sinne and of iniquity getting the vpper hand, is grown into disgrace and contempt, because men cannot abide to be reproued: whereas to them that are sanctified and shalbe saued, it is the power of God, 1 Cor. 1.24. and the wisedome of God. Such are ready to say with the Apostle, Rom. 10.15 How beautifull are the feete of them that preach the Gospel of peace, and bring glad tidings of good things? Dan. 1.3, 4. Nebuchadnezzar chose men to waite on him among the Iewes, such as were of the kings stocke, comely, witty, and euery way well qualified both for lineaments of body, and ornaments of mind; he required that the chiefest should attend vpon him, he would not haue the refuse to stand in the kings court. Shall they then that are to stand vp in the Name of the LORD, be of the basest and of the off-scouring of the people? If a man haue many sons (such is the contempt of the Ministery) the eldest he must be the heire: if any be more beautifull or personable then the rest, he must be a Courtier: if any be disfigured or vncomely, he is set apart (if he list) to the Ministery.
This is not to honour God with our first fruites, this is to serue him with the blind and the lame, and to giue vnto him such as are not fit for any thing else. But of this wee shall haue better occasion to speake farther afterward.
Secondly,The second reproofe. this sanctifying vnto God the best thing that we haue, serueth to reprooue such as neuer offer vnto God the first and florishing part of their age, neither sanctifie vnto him their yong yeeres: but as if they were too good for him, they will serue sinne and Satan first, and afterward when they can follow them no longer, then they will thinke of sadder matters. Hence it is that yong men for the most part doe thinke themselues exempted and priuiledged by their age, to commit sinne with greedinesse, and without controlment, and that they are free to doe what they list, to fetch their vagaries, and to runne into all excesse at their owne pleasure. But the holy Ghost is so farre from giuing liberty vnto them, that he prouoketh them in good time to dispose of their life, and euen then especially when their affections beginne to boile in them, and endeauoureth to pull them in as it were with the cords of discipline, and the Law of God.
Salomon is so farre from allowing this reason, to warrant the loosenesse of young men, that is, to say, We are yet as youths, and therefore we may be let alone a while, we will bee wiser hereafter; that rather with a sharpe, but yet iust taunting & laughing it to scorne, he speaketh to this age, Reioyce, O yong man, Eccle. 11.9. in thy youth, and let thy heart cheere thee in the dayes of thy youth, and walke in the wayes of thy heart, and in the light of thine eyes; but know thou, that for all these things, God will bring thee into iudgement. As if he had saide, If thou wilt needes goe forward, and wilt not be reclaimed, be it so, take thy pleasure, passe on thy dayes in thy delights, follow the lusts of the flesh, the lusts of the eies, and the pride of life, glut thy selfe with chambring and wantonnesse, and take thy fill of daliance: yet know that at the last thou shalt be called vnto iudgment, & giue account for those things which thou hast cōmitted. The children that mocked the Prophet, and reproched him for his infirmitie, were torne in pieces with Beares that came out of the wood, 2 King. 2.24.
Therefore doth Salomon exhort them in another place,Eccle. 12.1. to remember their Creator in the dayes of their youth, while the euill dayes come not, nor the yeeres draw nigh, when thou shalt say, I haue no pleasure in them. God hath honoured them as his first borne, and giuen many gifts vnto them, as learning, wit, knowledge, beauty, strength, health, quickenesse, and readinesse, to doe all things, which are not so common to euery age; let them not abuse them, but honour him with them, that gaue them. If you spend your first dayes loosely, and licentiously, and offer your olde age to the LORD, [Page 161] when you can follow the pleasures of sinne no longer, that endure for a season, he will not accept such a seruice and sacrifice at your hands. If you would haue God to bee your God in your old age, serue him in your youth, lest as you regarded not to know him in your youth, so he giue you ouer, and know you not in your elder yeeres. For if an earthly man haue the wisedome and discretion, not to admit, and receiue into his seruice, a doting and decrepid man, such a one as can stand him in no stead, but will readily answere him, Go thy wayes, thou art no seruant for me, let him that had the vse of thy yonger daies, take that fruit of thy old age, that thou canst yeeld vnto him: Shall not the Lord, the most wise God reiect and cast vs off in age, if we passe the flower of our youth, in seruing sin, Satan, and the world? What assurance can we haue, to be accepted when and at what time we list? may he not iustly say vnto vs, Thou hast all thy life time serued mine enemies, of whom I said vnto thee, Serue them not; and now at last, when thou canst serue them no longer, commest thou vnto me? How often haue I called thee and offered ro be a master vnto thee, but thou refusedst to become my seruant? now it is iust with me to stopppe mine eares at thy cry, Go thy wayes: Let him that had thy youth, take thine age also: let him that had the beginning take also the ending. If we spend our strength in vanity, and our dayes in folly, thus will the Lord answere vs: God is the creator of the yong man, it is he that hath made him, and not he himself: he is subiect to death in his youth, as well as the olde man in his age: the glasse that is newly made, is as brittle as the old: the Lambe goeth to the shambles, as soone as the sheepe. And the yong man shall be brought to iudgement for his trickes of youth: for God shall bring euery worke to iudgement, with euery secret thing, whether it be good, or whether it be euill, Eccle. 12.14.
Wherefore to conclude, let yong and olde honour the Lord with the first fruites of their increase, & giue the best things that they possesse: yea, the more we haue, the more he requireth of vs. Such as are rich, and haue this worlds good, must not be as barren trees, and vnfruitfull in good workes. Whatsoeuer we enioy, we haue receiued it of his goodnesse, it is as a streame issuing from his fountaine, and therefore we must returne the glory to him and communicate the benefit therof vnto our brethren.
Vse 2 Secondly, another spirituall application of this type and figure of the first borne is, that it calleth to our remembrance what we are both by nature and by grace.What we are by nature. By nature, that we are all the children of wrath and destruction, without the mercy of God freeing & deliuering vs from the sentence of death gone out against vs; Euen as the children of Israel had beene all the children of death, as well as the first borne of Egypt, had not God in great mercy and compassion spared them. For albeit he deliuered Goshen where the Israelites were, from the plagues that wasted and wearied the Egyptians: was this, thinke we, because Israel deserued to be spared? or because God could not in iustice comence any action against them? No, they had learned too much the manners of Egypt▪ they beleeued not the word of the Lord for their deliuerance, but murmured against the Ministers of God, sent vnto them, albeit they had seene his wonders and signes that were wrought among them. Their first borne therefore had beene in no better case then the first borne of Egypt, had not God beene mercifull vnto them and shewed pitty vpon them. So then we are all put in mind of our naturall corruption by sin deriued from Adam, in regard of which corruption which is spread as a foule and filthy leprosie ouer all the powers of the soule and parts of the body, we are guilty both of temporall, and eternall death, vnlesse we haue redemption by Christ the promised Sauiour of the world. We are by nature wretched and miserable sinners, borne as it were out of due time, and deserue the wages of sin, that is, death,1 Ioh. 1 8. Tit. 3.3. Rom 6.20. We our selues were in times past, vnwise, disobedient, deceiued, seruing diuers lusts and pleasures, liuing in malice and enuie, hatefull, and hating one another. There are many branches of this corruption and sundry points necessary to be knowne of vs concerning the same. First, we must acknowledge no difference between our selues and others. Are we better, or more excellent then they? No, in no wise. We all lie vnder sinne, and haue the seedes therof within vs. Rom. 3.9. and are ready to fall into all the most horrible sinnes can be named, if we be not stayed by the hand of God. Secondly, we must looke into the Law of God, as in a glasse, that we may see our defects and deformities. We are blinde, and cannot see: the Law is a true glasse, and will shew vs our face truly: it telleth what is amisse, and flattereth no man, for by the Law commeth the knowledge of sinne, Rom. 3.20. There cannot be the least spot, but it will be made to appeare: so that he which is ignorant of ye Law, knoweth not himselfe. Thirdly, we must confesse the loue of God to be great toward vs, in freeing of vs from the bondage of sinne, and setting vs at liberty to be the seruants of righteousnesse.
Thus doth the Apostle, Rom. 7.24, 25. O wretched man that I am, who shall deliuer me from the body of this death? I thanke God through Iesus Christ our Lord, &c. Fourthly' we must learne the vilenesse and greatnesse of our fall, which Paul calleth the disobedience of one man, containing all sinnes of what kinde and nature soeuer,Adams sinne how great. which may be considered in those few particulars.
First, he regarded not the promise of God, wherby he was willed to hope for euerlasting life, so long as he cōtinued to eat ye tree of life.
Secondly, he despiseth the commandement of God, restraining him from the forbidden fruite, and maketh no account of it.
Thirdly, hee breaketh out into horrible pride, and ambition, whereby he would be equall vnto God, and seeke an estate higher then that wherin he had set him. He was not content with his present condition, albeit it were most excellent.
Fourthly, he sheweth an vnfaithfull heart to depart away from the liuing God his creator, so that he did not beleeue or not regard the threatning of God, which was, that when he sinned, he should die: he becommeth the most vnkinde and vnthankefull wretch that could be, not considering what infinite benefites he had receiued for himselfe and his posterity, and that he was to loose them, and leaue them in such sort, that they departed both from himselfe, and from his posterity.
Lastly, he brake out into foule and fearefull Apostacy, from God to the diuell, from his maker to the tempter, giuing more credite to him that charged God with lying, with enuy, and with malice, then to the Almighty, of whose goodnesse he had so great experience. Thus he preferred the father of lyes, before the God of all truth. So that in the first sinne of man,August. Enchir. ad Laurent. ca. 46. we may discerne many sinnes, if it bee deuided into his particular parts, and considered seuerally as it ought to be of vs.
The fift branch is, that we must all of vs take notice of the fruits and effects of the former disobedience, whereby the image of GOD, after which we were created at the first, is blotted out, onely some few remnants remaining of it; so that in stead of wisedome, power, trueth, goodnesse, holinesse, and righteousnesse, wherewith our first parents were clothed, as with garments more precious then the carpets of Egypt, and all the ornaments of gold and siluer, wherein the Nobles of the earth are attyred, he punished them with the contrary euills, and pulling these from them and stripping them starke naked, they appeared most deformed, through blindnes, weakenesse, falsehood, foolishnesse, prophanenesse, and vnrighteousnes, which swarmed in them, and all their children. A cursed roote, cursed fruite: a wretched cause, a wofull effect. Hence it is, that we are prone to fall into all euil, and not able to thinke one good thought, 1 Cor. 2.14. 2 Cor. 3.5. we are borne dead in sinnes and trespasses, Ephe. 2.1. Ier. 17.19. Iob 15.15. And yet this is not all our misery; but it brought in as by a violent wind, or a raging flood, an heape of sicknesses, diseases, aches, and a traine of ten thousand calamities that attend vpon our whole life, vntill they bring vs into the chambers of death.
Lastly, when we haue taken good notice of the former miseries and bondage, vnder which we lie, and thought well vpon them with due meditation, they will driue vs out of the loue of our selues, and make vs labour to be regenerated and borne againe by the spirit of God: Ioh. 3.5. Ezek. 36. [...] we must seeke to repaire the decayed image of God, & to be renewed in our mindes, that we may be no longer the seruants of sin, but of righteousnesse. Our olde man must be crucified, that the body of sinne may be destroyed. Rom. 6.5. Let it not therefore reigne in our mortall body, that we should obey it in the lustes therof: neither let vs yeeld our members as instruments of vnrighteousnes, but yeeld our selues vnto God, as those that are aliue from the dead, and our members as instruments of righteousnesse vnto God.
Againe,What we are by grace. as the figure of the first borne expresseth the natural condition of all mankind, deseruing to be destroyed, so it setteth foorth the prerogatiue of the faithfull, and sheweth what we are by grace. For as Christ being the first borne among many brethren, Rom. 8.29. is the Priest of his Church, because he offered vp himself to his Father, as a perfect sacrifice to satisfie his wrath for our sinnes, and maketh intercession for vs: and the king of his Church, because he hath authority in heauen & in earth: so he maketh vs kings and Priests vnto God his Father, Reuel. 1.6. and 5.10. Priests, that we should make knowne his wil, call vpon his Name in spirit and truth, and offer vp our selues to him a spirituall sacrifice: and kings that we should conquer sinne, Satan, and the world, through faith in Christ; for this is our victory, euen our faith, 1 Ioh. 5.4. that ouercommeth all these enemies. We haue also the adoption of sonnes, and we are a chosen generation, a royall Priesthood, an holy nation, a peculiar people, that we should shew forth the praises of him, who hath called vs out of darknesse, into his maruellous light, 1 Pet. 2.9.
Thirdly, this layeth before vs the dignity Vse 3 of Christ Iesus our Sauiour, touching whom we learne, that he is in deed and in trueth, the first borne of God, by whom we are deliuered from the wrath of God, and redeemed from hell and destruction, forasmuch as he was consecrate vnto God, and made a sacrifice of attonement for vs, who by sinne were become his enemies, as we noted before. Now hee is the first borne in these foure respects: first,How Christ is the first borne according to his diuine nature, being begotten of the Father before all creatures, after an vnspeakeable manner, being of the same substance with him, and is therfore called the first borne of euery creature, Coloss. 1. verse 15. Rom. 8. verse 29. He is the eternall sonne of God, being borne of him before any creature was created. Whereby wee learne against the blasphemous opinion of the Arrians, that he is true GOD, not a made or a created God, but being God from all eternity.
Secondly, according to his humane nature, euen as he tooke vpon him our flesh, and was borne of the virgine Mary, so hee was also her first borne, Matthew 1. verse 25. Luke 2. verse 15. Not that the blessed Virgine had other after him, but because [Page 163] she had none before him. For he is in Scripture called the first borne, that first openeth the matrice, whether other be borne after or not.
Thirdly, he is called by this title, because he was the first yt arose out of the graue, & made a way for vs vnto euerlasting life, because it was vnpossible that hee should be holden of the sorrowes of death. And therefore hee is said by the Apostle to be before all things, the beginning, and the first borne from the dead, Col. 1, 18. This is a notable comfort vnto vs, that forasmuch as our elder Brother Christ Iesus arose from the dead to the euerlasting possession of eternall glory in heauen: it followeth, that we also shall rise againe, and not for euer lye in the graue; and then be partakers with him, of that blessed inheritance prepared for vs from the beginning of the world. Hee is gone before to prepare vs a place, and when he commeth againe, we shall enter into that blessed estate and condition, euery one according to the measure of the grace and guift of Christ.Psal 45, 7. For as Christ was annointed with the oyle of gladnesse aboue his fellowes, so he was rewarded with the possession of glory aboue his brethren, and highly exalted farre aboue all principalities and powers, who ascended aboue all heauens, that hee might fill all things, Eph. 4, 10. Neither let any obiect, that some did rise againe before him, for they arose againe to this present life, and dyed againe: but he arose againe to die no more, death had no more dominion ouer him: but to take possession of the kingdome of heauen; and therefore it followeth in the next words, that in all things he might haue the preheminence.
Lastly, as the first borne was set apart, and then sacrificed vnto GOD, I meane the first borne among the beasts that were killed: so Christ was separated from sinners, Heb. 7, 26. as the vnspotted Lambe of God, holy, and acceptable; and then made a perfect oblation of himselfe, not for himselfe, but for the sinnes of his people, Heb. 7, 27. He must be holy both in his conception and life, that he might be a mercifull and faithfull high-Priest, and make reconciliation for vs. For he that must be a Mediatour betweene God and vs, and restore vs into his fauour, must of necessity be himselfe in the fauour of God, and neuer haue offended him. Neither could he haue accesse to the Throne of God, who is most holy, to make intercession for vs, vnlesse he had beene holy, harmelesse, vndefiled, and made higher then the heauens.
Hence also we haue vnspeakeable comfort, we are assured that the wrath of God is pacified, the curse of the Law is cancelled, and all our sinnes are purged and done away: Who is it now that shall be able to lay any thing to our charge, Rom. 8, 33. or to the charge of any of the elect? It is God that iustifieth; who is he that condemneth? It is Christ that died, yea rather that is risen againe, who is euen at the right hand of God, and maketh intercession for vs. There is nothing then that shall be able to separate vs from this loue of Christ, neither tribulation, nor distresse, neither persecution, nor famine, nor nakednesse, nor perill, nor sword, neyther life, nor death; forasmuch as in all these we are more then Conquerors, through him that loued vs.
Lastly, seeing God separated the first borne Vse 4 or eldest of the family from the rest of his brethren, as also he did the Leuites from the other Tribes to serue him, it teacheth, that all the faithfull ought to be separated from the company of wicked men, and to abhor them as a sinke of all filthinesse and annoyance, that we may more freely and faithfully serue the Lord: as the Prophet saith, Psal. 119.Psal. 119, 115. Away from me ye wicked, and I will keepe the Commandements of my God. Thus we see the Church of God to be described to be an holy people elected out of the rest of the world, Numb. 23.9. They shall dwell alone, and shall not be reckoned among the Nations. God reuealeth his will to them, he gouerneth them, he protecteth them, he careth and prouideth for them, no lesse then parents for their first borne. Hence it is, that he willeth Moses to goe to Pharaoh, and to say vnto him, Israel is my sonne, euen my first borne: let him goe that he may serue me: and if thou refuse to let him goe, Behold, I will slay thy sonne, euen thy first borne, Exod. 4.Exod. 4, 22, 23 The like we reade in the Prophesie of Ieremy, chap. 31, 9. I am a father to Israel, and Ephraim is my first borne. He hath a greater care of them then of all other nations and people. The elect are the first borne of God,Annot. Iob. Feri. in Exod. 4. because they are most dear vnto him, and chosen before the foundation of the world. For euen as men among all their sonnes, doe most of all delight in their first begotten, as in the beginning of their strength, reioycing most of all in the good that befalleth them, and greeuing most in the euill that commeth vnto them, Psal. 89, 27. Zach. 12, 11. So doth God expresse his speciall loue toward vs, not onely by calling vs his sonnes, but by calling vs his first borne sons. Among the sonnes of men it was alwayes an honour and priuiledge to be the first borne, it is but one among many can attaine vnto it; it is not common to euery one. But the sonnes of God are all of them as his first borne, they are deare vnto him, as they that are dearest. Behold what manner of loue the Father hath bestowed vpon vs, that we should bee called the first borne sonnes of God! therefore the world knoweth vs not, because it knew him not. So sometimes the faithfull are called the first fruites of his creatures, Iam. 1, 18. because as the first fruites in the time of the Law were a smal portion gathered out of the rest, and offered to God: in like manner are the people of God as an holy kinde of offering, taken out of the residue of men, few in number but precious in account with God, Iam. 1, 18. Thus then wee must know that we are consecrated vnto God to belong vnto him, and to serue him: as for [Page 162] [...] [Page 163] [...] [Page 164] the company of the wicked,The company of the wicked, is as the forbidden fruit. they are forbidden to vs as the touching or tasting of the forbidden fruite was to our first parents, as bringing great danger and destruction vnto our soules. The wise man saith, Be not among wine-bibbers, Pro. 23, 20, 21 among riotous eaters of flesh: for the drunkard and the glutton shall come to pouerty, and drowsinesse shall cloathe a man with ragges. Hereunto commeth the direction of the Apostle, 1 Cor. 5, 11. I haue written vnto you, not to keepe company: if any that is called a brother, be a fornicator, or couetous, or an idolatour, or a railer, or a drunkard, or an extortioner, with such a one, no, not to eate. And in the next Epistle he exhorteth to come out from among them, and to touch no vncleane thing, and then GOD will receiue them, be a Father vnto them, and they shall be his sonnes and daughters, 2 Cor. 6, 17. Likewise he chargeth the Thessalonians, and commandeth them in the Name of the Lord Iesus Christ, that they withdraw themselues from euery brother that walketh disorderly, and not after the tradition which they receiued of them, 2 Thess. 3, 6. All flesh resort to their like: and euery man will keepe company with such as he is himselfe. For how can the lambe agree with the wolfe? Or how can two walke together, except they be agreed? The heathen Philosopher,Senec. epist. 7. sequestring himselfe to a strict kinde of life, confesseth, that he could neuer bring home againe those manners that he carried abroad with him: but what he had well ordered in his life, was easily disturbed and disordered; and those vices that he had put to flight, quickly returned vpon him. Euen as it befalleth a sicke person, that hath kept long within doores, beeing recouered of some weaknesse or sicknesse, cannot without danger walk abroad in the open aire, but straightway he is cast downe againe: so it happeneth vnto vs, whose hearts haue begun to shake off the sicknesses of sinnes and vices, the conuersation of the wicked multitude is a great enemy like the infectious ayre vnto vs: euery mate being ready to commend vnto vs, and to thrust vpon vs, both by word and practise, some noysome vice or other, some to bring vs to drunkennesse: some to vncleannesse: some to riotousnesse: some to gamings: and so to infect vs therewith at vnawares. Whereby it commeth to passe, that we sildome goe vnto them, or keepe company with them, or continue long with them, but we learne some euil, or vnlearne some good, and so returne from them more prophane and polluted then before. This duty hath vnder it many branches.
First, it standeth vs vpon, to make choise of our company that we frequent, as a man that chuseth out his ground before he build: and not to be more carefull what we eate or drink, then among whom we eate or drinke. Vnwholesome meates may pester or poison the body,Senec. episi. 19. but vngodly company many times destroyeth the soule. We see how carefull men are about their meates and drinkes, what they eate, and what they drinke, euery little thing doth trouble and disquiet them: but in matters of farre greater danger, as blind men we swallow many a flie, and conuerse with such as we may iustly feare they may bring vs to perdition, as men that straine at a gnat, and swallow a camell.
Secondly, we ought to pray to God daily, that we may not be ledde into tentations. It is the direction that Christ our sauiour giueth, that so we may be deliuered from euill, Math. 6, 13. Daily prayer for wisedome is a preseruatiue against the wicked. Such as walke in the morning in noysome aires, carry somewhat in their mouthes to keepe them from infection. If we pray faithfully, we are fensed and fortified against the assaults of euill persons. This was the practise of Dauid, wherein he hath giuen vs an example, Psal. 141.3, 4. Set a watch, O Lord, before my mouth, keepe the doore of my lippes: incline not mine heart to any euill thing, to practise wicked workes with men that worke iniquity. If then we are to pray to be preserued from such tempters and tentations as would draw vs into euill, and withdraw vs from good: surely we are not wittingly and willingly to runne into them; for then wee mocke and dally with God, & become tempters vnto our selues. And how shall we dare to kneele downe in the presence of the eternal God, and to desire of him not to leade vs into tentation, and so soone as we are gone frō prayer, and the house of prayer, by and by to haunt euill houses, and seeke out allurements, and waite for occasions, & wish for our companions, vntill we returne home worse then we were before?
Thirdly, it is our duty, and a speciall point of wisedome, not to presume vpon our abilities, nor to glory in our owne strength. There cannot be a more deceitfull baite then this is, when men foolishly perswade themselues, that albeit they runne into euill company, and hold familiarity with drunkards, and continually haunt alehouses and places of disorder; though they be haile-fellow well mette with them, and ioyne hand in hand with them, yet they can keepe themselues from infection; so that they will neuer be ouertaken with their sinne. And as well may a man rush headlong among such as haue plague sores aboue them, and liue with them, and yet neuer be infected: whereas few dare aduenture their bodies in such cases. But put the case it were lawfull; yet all things that are lawfull are not expedient: all things that are lawfull, edifie not. 1 Cor. 6, 12, 1 10, 23. We must take heed we do not giue offence to others, neither destroy him for whom Christ dyed. So then, the best way for vs to auoide euill, is to take knowledge of our owne weaknesse, and to striue against our owne infirmities, and to flye as farre as we can from danger.
Fourthly, let vs not flatter our selues with an idle conceit and foolish opinion, that wee [Page 165] by keeping them company shall bee able to draw them and perswade them to goodnesse. For we see this by the ordinary course of humane affaires, that when the good and euill meete together, and are ioyned in friendship, the godly are rather corrupted by the vngodly, then the vngodly corrected by the godly. This may appeare vnto vs in Salomon, a man greatly beloued of God, and greatly blessed with wisedome: [...]he. 13, 25 neuerthelesse, euen him did outlandish women cause to sinne. This was signified also in the Law, holy flesh carried in the skirt of a garment did not make it holy: but the polluted person, [...]g 2, 13, 14. touching any thing, did pollute it, and make it vncleane with his filthinesse. It is an harder thing to cleanse and purifie, then to defile and make vncleane: and therefore they will sooner tempt vs, then we shall teach them. [...]iect. What then? Is vice of more force then vertue? and shall euill preuaile more then good? I answer, [...]swer. we consider not good and euill as they are in themselues, but as they are in vs: not as they are being separated from vs, but ioyned to vs. The euill men are wholly euill, whereas we are but in part good: and therefore they are strong, we are weake: they are wholly flesh, we are not altogether spirit, but onely in part regenerate: so that they hale vs and hold vs with all their power, with all their might, and with all their strength, that we must vse violence to get from them, or else we are vndone. They are as men that set all their strength to the worke, and labour night and day with both their hands; we haue our strength diuided, and worke as it were with one hand, and set too but one shoulder. They runne in the wayes of euill, wee doe as it were halt with one foote, like Iacob when he wrestled with GOD, [...]n. 32, 25. whereby he had the hollow of his thigh put out of ioynt. They fare as men that descend downe a Mountaine with great violence, and haue no stay of themselues vntill they come to the bottome: wee creepe vp toward the top with all foure, like Ionathan, [...]am. 14, 6. that went ouer to the garrison of the vncircumcised; we are faine to climbe vp rockes and clifts, and craggy places, vpon our hands and vpon our feete, with much labour and great sweating, and oftentimes faint by the way. That which they do, they do with ease & pleasure: but we finde many enemies to buckle withall, and are constrained not only to fight with beasts at Ephesus, but to wrastle hand to hand, [...]. 6, 12. against principalities, against powers, against the rulers of the darknesse of this world, and against spirituall wickednesse in high places: so that it is more then neede to take to vs the whole armour of God, that we may be able both to stand, and to withstand in the euill day.
Fiftly, thou must esteeme of euill company, as of him that hath a running sore of an infectious disease, and hate all vice in thy dearest companions, more then the plague. They that haue sound eyes are fearefull of themselues, & carefull to refraine from looking vpon their eyes that are sore and bleared,Ouid. lest they should be hurt. Can a man haue his conuersation among theeues, and not at one time or other be robbed of his treasure? Such as haue nothing are sure to lose nothing: but they that haue treasure about them, by conuersing with deceitfull couzeners and cheating companions, are in danger to be depriued of it. So if we liue among these spirituall theeues, that are more common and subtle, and therefore more dangerous then the other, we cannot but he spoiled and stripped naked of the precious pearles of Gods graces which enrich our soules, and are more of value then all the gold and siluer that is digged out of the earth.
The sixt and last branch is, to teach vs to be in loue with good company, whereby we may be bettered and edified. Euill persons that infect, as a filthy dunghill that casteth vp an vnsauory sent, are compared to pitch that defileth, to leauen that sowreth, to the canker that consumeth, and to the scabbed sheepe that infecteth an whole flocke. But good and godly company is as the sweet ointments or perfumes of the Apothecaries, a man cannot come among them, but all his garments smell of myrrhe, aloes, and cassia. They are annointed with the oyle of gladnesse in their measure, and delight greatly the nostrils of such as liue with them. If we conuerse among them we shall somewhat sauour of them. So then by the workes that we practise, it may bee knowne what company we frequent. The wise man saith, Prou. 13, 20. He that walketh with wise men, shall be wise: but a companion of fooles shall be destroyed. Great is the force of company, whether it be to good or to euill. With the good, we shall learne goodnesse, & reape the fruite of it to our soules. Among the vngodly, we shall learne nothing but wickednesse, and in the end receiue nothing but a crop of care, and shame, and dishonour, and rebuke, and that which is more then all the rest, death and destruction for euer.
14. And the Lord spake vnto Moses, in the wildernesse of Sinai, saying,
15. Number the children of Leui, after the house of their fathers, by their families: euery male from a moneth old and vpward, shalt thou number them.
16. And Moses numbred them according to the word of the Lord, as he was commanded.
We haue spoken hitherto of both the parts of the preface, that go before the enumeration of the Leuites, consisting partly in the description of Aarons sonnes, and partly in the presentation of that Tribe before Aaron and his sonnes to serue in the Tabernacle. Now we come to speake of the numbring of them, which is done apart in a peculiar manner from [Page 166] the rest of the people. For God would not haue the Leuites numbred with the rest of the Tribes, to the ende he might free them from the warres, and except them as a chosen portion to himselfe from ciuill affaires; and that they might more diligently, more seriously, & more carefully, without all disturbance and distraction apply and imploy themselues in that holy function whereunto they were appointed. So then, after that the people are numbred and ordered exactly and exquisitely, Moses proceedeth to the numbring of the Leuiticall Tribe, which onely remaineth vnnumbred.
This is done two waies: first simply, being considered in themselues without reference and relation to others: secondly, comparatiuely, being compared with the first borne, in whose place and roome they succeeded. The simple enumeration is two-fold, first generall, in these words; and then particular in those that follow. The generall numbring hath two parts, the commandement, and the execution of it. The commandement is amplified by the author of it, The Lord spake vnto Moses; then by the place, in the wildernesse of Sinai, there it was giuen: for as yet they were not gone from the Mount where the Law was giuen. Thirdly, by the manner, number them by their families, after the house of their fathers. Lastly, the persons to be numbred, euery male from a moneth old, and vpward. The obedience of Moses is in the 16, verse, where he is commended by the manner of it, he did it according to the word of the Lord, in all points as hee was commanded. The particular numbring, being set downe in the verses that follow, we are to reserue to his proper place.
In this diuision two questions arise, vpon the different order obserued in the numbring of this Tribe,Questions answered. compared with the numbring of the former Tribes, which are to be decided. For heere Moses is commanded to number all the males from a moneth old and aboue, but he did before number the other Tribes from twenty yeares old and aboue,Numb. 1, 3. chap. 1, 3. Wherefore, first of all the question may be asked, why the Leuites are not numbred as the rest are, from twenty yeare old, but from a moneth old? Secondly, why they were not numbred as well so soone as they were borne and brought foorth into the world, as when they were a moneth old? Wherefore we are to enquire, why they were numbred so soone, and then why no sooner?
Touching the first, to wit, why they were Question 1 numbred from one moneth and vpward, and not at twenty yeares old and vpward, as the rest were, it was done for three causes.
First of all, the Leuites were numbred at a moneth old, because at that age they were fit to be presented before the Lord, and offered vnto him, Luke 2.
Secondly, another cause of taking their number according to these young yeares, was, to bring the number of this Tribe vnto an equall proportion with the other Tribes; for at this God aymed, as we shall see afterward: whereas if the number had beene taken onely from twenty yeare & vpward, it should neuer haue beene knowne what number there was of the first borne, and so the recompence and satisfaction would haue beene altogether vncertaine and vniust.
This sheweth, both that the Tribe of Leui was in comparison few in number, euen the least of all the rest, and that by this gracious dealing and mercifull fauour of God, the people ought to be inclined, more quietly, patiently, willingly, and cheerefully to pay the taxe and tribute that was laid vpon them for the ouerplus among themselues.
Thirdly, they are numbred at that age, because it was not necessary they should be fit for the warres, whom GOD had exempted from such seruice, which was one difference betweene the Leuites and the other Tribes. They were numbred at twenty yeares olde, because then they were holden and iudged fit to goe out to warre, as among vs and in our Common-wealth, the State thinkes it fit to haue all warned from sixteene to threescore yeares, as able men to beare armes, and to serue their Prince, and to fight for their country. Whereas the Leuites had nothing to do with handling the sword, and putting on armour, and following the warres: they were to attend on holy things, and to minister in the Tabernacle: they are made word-men, not sword men: they are fishers of men, not fighters with men: and albeit they walke in the flesh, yet they do not warre after the flesh, 2, Cor. 10, 3.
Touching the second question, to witte, Question 2 wherefore they were not numbred before the moneth was expired? This was done, because all the male children by the ceremoniall law, were vnpure and vncleane for the space of one moneth, Leuiticus 12, verse 4. as also all the maid-children were vncleane threescore and sixe dayes, Leuiticus 12, verse 5. At what time the mother brought vnto the Priest, a lambe of a yeare olde, for a sinne-offering, who offered it before the LORD, and made an Attonement for her, Leuiticus 12, verse 6, 7.
So then, as the male children were vncleane an whole moneth, so after that space of time limited and determined, they ought to be purified.
True it is, they did belong vnto GOD at all times, for vnto such pertained the Kingdome of Heauen from the beginning: he had euermore a right vnto them, who had saide vnto Abraham, I will bee thy GOD, and the GOD of thy seede, Gen. 17. Notwithstanding they could not be presented vnto him, because they were holden as vncleane, according to that law that continued for a season, & for yt cause God would haue those onely reckned [Page 167] in this account which were a moneth olde. This did put them in minde, as also it teacheth vs, that we are all by nature sinners and vncleane. We are conceiued and borne in sinne, and from that which is vncleane, who can bring that is cleane? Our naturall estate is notably described by the Prophet Ezekiel, chap. 16. vnder the similitude of a wretched infant polluted in his blood. There is not one that doth good, no not one: so that euery mouth is stopped, and all the world become guilty before God.
[Verse 15. Number the children of Leui, after the house of their, &c.] Heere is set downe a commandement directed to Moses, and a commendation of Moses, who was faithfull in the house of God as a seruant. A seruant will do nothing before he know the minde of his master; and when he knoweth his will, he is ready to accomplish it. The house is the Church: the master of it is God: the Stewards of it are the Teachers, who rule in this house at the appointment of God: and none of them durst presume to do any thing therein without his direction: so it is said in this place of Moses, that he followed not his own deuice, but did all things as the mouth of God directed him.
We learne from hence, that the word of Doctrine 1 God is able to informe the Church generally, [...] our acti [...]s must be [...]rected by [...]e word of [...]od. and euery man particularly, in all things pertaining to this life, and to direct them, both what they are to do, and what they are not to do. Whatsoeuer falleth out into the parts of mans life, must receiue warrant from the will and word of God. This doth the Prophet Dauid teach in many places of the Psalmes, By them thy seruant is warned: [...]sal. 19, 11, & [...]9, 9, 98, 99. by them the youngman may by taking heed, cleanse his waies: by them all men shal be made more wise then their enemies, more learned then their teachers, more prudent then the ancient: by them they shall make their way prosperous; [...]sh 1, 8. and by doing according to that which is written in them, they shall haue good successe. Of this is Salomon also another witnesse, Prou. 2, 9. My sonne, if thou wilt receiue my words, and hide my commandements within thee, &c: then shalt thou vnderstand righteousnesse, and iudgement, and equity, & euery good path. This is directed not onely to Princes and Magistrates, (as appeareth in the Epistle to the Hebrewes) but to all the children of God,Chap. 12, 5. of what calling soeuer they be. So the Apostle speaking of our ordinary meates and drinkes, declareth that they are sanctified by the word of God, and by prayer, 1. Tim. 4, 5. That which hee speaketh of our vse of the creatures, must be vnderstood of all things else, and stretched to all our actions, forasmuch as the word must be our warrant, whē to do euery thing, how to do it in a good manner, how to flye euil, and how to vse christian liberty in things that are in themselues indifferent.
Reason 1 This is so euident, that we want not many reasons to confirme it vnto vs. First, the titles giuen to the word, do teach it. For it is called the statute law of God. Are not the statute lawes of the kingdome, sufficient to direct vs what to do, and what we ought to do? They are able to secure vs from danger, without any forraine helpes. Hence it is, that the Prophets cry out in euery place, for obedience to the statutes of God, Deut. 4, 1, and 5, 1, and 6, 1. Psal. 119, 24. they will tell vs what wee ought to do. Likewise the word is saide to be our Counseller, as it were a man of Law, to which we ought euermore to resort, as we see men in matters of doubt, repaire to their learned counsell, that they may doe nothing without aduice.
Secondly, the Apostle setteth downe this Reason 2 rule, that whatsoeuer we do, whether we eate, or drinke, or enter into any action, we must set before vs, as the chiefe and high end of all, the glory of God. There may be indeed, and are other ends of the things we doe, but this ought to be the principall. If this be wanting, what other ends soeuer we haue, the worke is defectiue and vnholy vnto vs. But no man can glorifie God in any thing without obedience; and there is no obedience, but in respect of the commandement and word of God. The Prophet saith well, Hath the Lord as great delight in burnt offerings and sacrifices, 1 Sam. 15, 22. as in obeying the voyce of the Lord? Behold, to obey is better then sacrifice; and to hearken, then the fatte of Rams. Heereupon therefore it followeth, that the word of God directeth a man in all his actions: whereas all things done without the testimony of the word of God, are without obedience. The rule is generall,1 Cor. 10, 31. Whether yee eate, or drinke, or whatsoeuer ye doe, doe all to the glory of God: and therefore nothing which is done without the warrant of the word can be done to the glory of God.
Thirdly, the Apostle speaking of things Reason 3 that are in their owne nature indifferent, concludeth that whatsoeuer is not of faith, is sinne, Rom. 14, 23. If any say, the Apostle meaneth a full perswasion of that which he doth to be well done: It is true; but from whence can that assurance grow vnto the conscience, but from faith? and how can we perswade our selues that we do well, but when we haue the word of God for our warrant? The argument then is thus framed, wheresoeuer faith is wanting, there is sinne: but in euery action not commanded and allowed, faith is wanting: therefore in euery action not commanded and allowed, there is sin: and consequently to approue our actions, we must haue the precept and commandement of God, and the allowance of his word.
Let vs after these things thus confirmed Vse 1 to our consciences, proceed to the vses. First, forasmuch as we must fetch the warrant of our actions from the pure fountaine of the word, it teacheth vs the perfection and all-sufficiency of the word of God. It needeth no humane verities or popish traditions to be [Page 168] patched or put vnto it, which were as much as to adde a ragge to a new garment that needeth it not.Psal. 19.7. 2 Tim. 3, 16. The Law of the Lord is perfect, conuerting the soule, saith the Prophet. The whole Scripture is giuen by inspiration of God, and is profitable for doctrine, for reproofe, for correction, for instruction in righteousnesse, saith the Apostle. It is able to make vs wise vnto saluation, and to furnish the man of God to euery good worke.Iohn 5, 39. Search the Scriptures, for in them yee thinke to haue eternall life, saith Christ. But are all things that we are to do, expressed in the word? I answer, all things are not expressed word for word in so many sillables,Whit. contro. 1. de Scrip. Quest. 6. but all things are contained in the Scriptures. For we must know the rule of Nazianzene, and it is a sure one, that such things as are gathered out of the Scriptures, are euen as if they were written, they are of like nature, of like force, of like authority.
First, some things are not in deed and in truth, and yet are said to be in Scripture, as that God sitteth, that he hath eyes, eares, hands, mouth, and such like.
Secondly, some things are in deed, and yet are not said to be, to wit, expresly and in so many words; so that though the words bee not there, yet the doctrine is, as that the holy Ghost is God, that he proceedeth equally frō the Father and from the Sonne; that there are two Sacraments, that Christ is God of himselfe, and consubstantiall with his Father, and an hundred such points, which are necessarily collected and concluded from them, as he that saith twice two, saith foure: and he that saith twice twenty, affirmeth forty, though not in so many words.
Nazian lib. 5. de Theolog.Againe, some things neither are, neither are saide to be, as that an image and an idoll are different in themselues. And lastly, some things are, and are said to be in the Scriptures, as that there is one God and one Mediatour betweene God and man. Now we say, that all things necessary are contained in them, but not expressed, as the baptisme of infants, and originall sinne, yet are distinctly and demonstratiuely inferred out of them: and so are all things that belong to faith or obedience, whatsoeuer we are either to beleeue or to practise.Luc. 16, 29. Abraham saith to the rich man, They haue Moses and the Prophets, let them heare them: if they heare not them, neither will they be perswaded, though one rose from the dead. He vnderstandeth heereby the writings of the olde Testament: these he opposeth against all visions and reuelations, as we also do against all traditions: these, these I say are sufficient to bring vs to Christ, to saluation, to heauen. These are sufficient to keepe vs from hell and destruction, and euery euill way. Wherefore, whatsoeuer belongeth to doctrine or to good life, is found in them, we haue direction by them to all things whatsoeuer belong vnto vs to do. It is the commendation of a good Law to leaue as little vndecided and vndetermined, and out of the compasse of the Law as is possible. Such as write of the gouernment of Common-wealths do giue this rule, that it behoueth these rules that are well made,Arist. 1 be [...] li. [...] 1. cap. 4. as neere as may be to determine of all things, and to leaue as few as they can to the arbitrement and discretion of the Iudges. Men are oftentimes passionate, & passions hinder iudgment and the finding out of truth. The Iewes, to whom were committed the Oracles of God, were directed by them in the least things they had to do. Our estate is not left worse then theirs, who, beside the same direction that they had, haue also the noble addition of the new Testament, which were written that we might beleeue, and in beleeuing haue euerlasting life, Iohn 20, 31.
Secondly, this doctrine serueth to direct & informe the Ministers what to teach & preach Vse 2 vnto the people, and the people what to beleeue, wherein to rest, whereupon to builde their faith, and to settle their conscience. The matter giuen them in charge to deliuer and commend to the care and consideration of the hearers, is the word of God. They are to teach nothing else, but what Christ their Lord and Master hath commanded to be obserued, Mat. 28, 20. We must follow the example of Paul, 1, Cor. 11, 23, who deliuered nothing to the Corinthians, but what he had receiued of the Lord. If they strike at sinne any otherwise, their weapon is not sharpe enough to cut it downe; for whereas they should draw out the sword of the Spirit, which is the word of God, Eph. 6, 17. they giue it a blow with a leaden dagger: and whereas they should ouerthrow it with the push of a pike, they runne at it with a bulrush. It is the word that is mighty in operation, and entreth into the soule, & is able to cast downe euery thing that exalteth it selfe against the kingdome & knowledge of Iesus Christ. It is the word onely that is the food of the soule, and is able to affoord wholesome nourishment. Let vs not teach the people our owne deuises, which is, to feed thēwith chaffe that hath no strength in it. Let vs deale as workemen that need not be ashamed, diuiding the word of truth aright. 2 Tim. 2. And concerning the people, they must not affect such teaching as is most plausible, but such as is most profitable: not that which may please the eare, but that which may moue the heart. The end of our comming to the house of God, must not be to delight our selues, but to reforme our liues. Neither ought we so much to attend what learning they shew, as what sin they reproue, that so we may come to repentance. The more they open our vnderstandings by the key of the Scriptures, the better we are to account of them.
Thirdly, it serueth to reproue those that Vse 3 do rush headlong & headstrong in their actions and course of life, not caring what they do, as desperate men that feare not their flesh, or as foolish Marriners, that runne their Ship vpon the Rockes, and neuer aske counsell at [Page 169] the mouth of the Lord. If any aske how this may be done? [...]ct. and say, we desire nothing more then to know the mind of the Lord: but how can this be, seeing he is in heauen, and we are vpon the earth? I answer, [...]er. it is not hard or vnpossible for vs to consult with God, and to resolue as from God, and to know his will. We must search into his word; for hee yet speaketh vnto vs in the Scriptures. When the word speaketh, know that God speaketh vnto thee: and set it downe with thy selfe as a certaine truth that is surer then the heauens, that when thou hearest the word, thou hearest him: and whensoeuer thou despisest the word, thou despisest him. The Scripture is as the voice of God, and therefore the Prophets so often repeate this to the people in all their sermons, [...] 1, 4, & 22 [...]d 23.2. Heare ye the word of the Lord, thus saith the Lord. A man will not aduenture vpon a temporall possession, without the aduice of his learned counsell: nor a sicke person vpon strange meates, without the aduice of his Physition. How then shall we dare, in matters that concerne our soules, and may put vs in hazard of our saluation, to vndertake sundry actions without knowledge of the word, and so without warrant & assurance whether they please God?
Hence it is, that God oftentimes reproueth his people, because they did that which he had not commanded: & the Prophets charge them with this as a sinne against him, because they entred vpon those things whereof hee had not spoken, and which neuer entred into his heart, as Ier. 7, 31, 32. They haue built the high places of Tophet, which is in the valley of the sonne of Hinnom, to burne their sonnes and their daughters in the fire, which I commanded them not, neyther came it into my heart. And to that purpose saith the Prophet Esay, chap. 30, verse 2. They walke to go downe into Egypt, and haue not asked at my mouth, &c.
Neither let any obiect, that this is spoken in matters of great weight and importance, as in points of faith, or of the worship of God, without which a man cannot be saued, and which the word in other places hath determined: for this were great iniury to the word of God, to pinne it and pound it vp in so narrow a corner, & so short a compasse, that it should be able to direct vs only in the cheef & principall points of our religion, and not in matters of lesser moment of our profession. This doth mightily shrinke vp the sinewes of the Scripture, and binde vp the armes of it, which otherwise extend farre and neare. Remember that in the booke of Ioshua, [...]. 9, 14. the children of Israel are charged by the Prophet, that they asked not counsell at the mouth of the Lord, when they entred into couenant with the Gibeonites: and yet that couenant was not made contrary to any commandement of the Lord. For howsoeuer it seemeth to many, that they ought to haue beene put to the sword, and to haue dyed the death, because they were in the number of those Nations that dwelled in the inheritance of the people of God, promised to Abraham and his posterity long before: yet if the matter be well considered, it will not be hard to vnderstand, that with condition of yeelding themselues to the subiection of the Iewes, and of conformity to the true religion of God, they might be receiued. For what was the cause that they were forbidden to enter into league with them, but this, that they dwelling among them, might draw them to a false worship of God?Deut. 20, 18. Lest they teach you to do after all their abhominations which they haue done vnto their gods, so should ye sinne against the Lord your God. But when they offered to yeelde themselues to the Iewish, both religion and subiection, there was no feare of defiling thē, or of withholding and withdrawing them from the seruice of God.
True it is, if they did resist or withstand them, as the greatest part of the Canaanites did, who came out to meete them, and prouoked them to battell, and were so farre from submitting themselues to God & his people, that they stirred vp one another, and ioyned their forces together to stand out vnto death; it was not lawfull to spare eyther sexe or age, eyther women or children, eyther young or old. If it had beene vtterly vnlawfull, and against the expresse word of God to make any league with any of the Canaanites, Ioshua and his Princes had done wickedly to haue kept their oath with them, after they had vnderstood their fraud and falsehood; considering that all oathes made directly against the word of God and his expresse commandement, are vtterly vnlawfull, and consequently to bee broken, lest we adde sin vnto sin.
The Spies also sent out by Ioshua Iosh. 2. had done euill, which entred into a league with Rahab the harlot, and bound themselues with an oath: which oath notwithstanding was solemnely obserued. Yea, Salomon had done euill, who in his best and flourishing state of his kingdome, receiued the Amorites, which voluntarily yeelded themselues vnto his obedience, and (that which is more) to the obedience of the Lord; who notwithstanding grew into one body of the Church of GOD with the people of Israel,1 Kin. 9, 20. and ioyned themselues with them freely & forwardly in the restoring of ye Temple. The like wee might say of Dauid, (whose example we touched before) albeit the LORD had expressely reuealed in his word, that there should bee a standing place, where the Arke of the Couenant should rest, and the Tabernacle with the seruice belonging vnto it, should haue a certaine abiding; and albeit there was no expresse word of God that forbad him to builde the Temple, yet the LORD reprooueth his resolution, albeit he commendeth his zeale and good affection, because he had giuen no commandement concerning the person that should builde it, 2, Samuel, chapter 7, verse 7; or the time when [Page 170] it should be builded.
So then, we learne by all these examples, as well by such as did against the commandement, as by those that did attempt and aduenture vpon things without a commandement, that they are iustly reprooued, that neuer regard the word of God in any of their waies, neither aske counsell at his mouth, that neuer consider what GOD alloweth and approoueth, but rashly breake into the practise of things incident to their life, and yet haue no other guide to leade them, nor counseller to aduise them, nor teacher to instruct them, nor warrant to beare them out, otherwise then their owne mind and meaning, which in matters of God, and parts of his worshippe are blinde and peruerse. Aske these men what approbation they haue from God; or what assurance to their owne consciences yt they please him, they are able to say nothing at all. Let me tell these men, that which I would haue them marke, and oftentimes to thinke on it vpon their beds, euen betweene the Lord and their owne soules, as they will answer it before the great Iudge of all the world, when they shall appeare before him; that whatsoeuer you do, though they be good things, yet to you that are ignorant, and know not what you do, to you it is a sinne, and in you it is no vertue. It is a notable duty to heare the word of God, it is one marke of Christs sheepe, and one step into his kingdome: but if ye come to this ordinance of God,Ezek. 33, 31. as the people commonly vse to come, onely to do as your honest neighbours do, and because the law requireth it, & haue no other knowledge of it, your hearing is abhominable in you, and no more pleasing in the sight of almighty God, then if you should cut off a dogges necke to offer vnto him, Esay 66, 3.
We are commanded to come often to the holy Supper of the Lord, and to prepare our selues reuerently and religiously to that action. It is a worthy instrument of God which he hath ordained for the confirmation of our faith, & many of vs come often vnto it, all of vs at Easter; but if we come vnto it onely because it is a common custome so to do, and we are loath to be singular, and know not that both God commandeth the practise of it, and our owne infirmity cryeth out for the necessity of it, his table is made a snare vnto vs, and we sin against Christ: so that we receiue no more benefit by eating the bread and drinking of the cup of the Lord, then the Gentiles that were partakers of the table of diuels, 1 Cor. 10, 21. and did drinke the cup of diuels, and did offer sacrifice vnto Diuels.
Woe then to all ignorant persons, that take vpon them to performe duty and seruice vnto God, and yet know not what duty & seruice he requireth at their hands. Oh that they would or could vnderstand, that the best workes which they do performe, euen such as God commandeth, are no better then sinnes and abhominations in them, that doe they know not what, as blinde men that shoote at a marke. Oh, that they would or could pray vnto God to open their eyes, to see their own wretchednesse, and to consider that the most holy parts of Gods worship which they performe, are a sacrifice of fooles that know not that they do euill. Then would they learne the difference between things done in knowledge, and such as are done in ignorance: then would they praise GOD for the light of his truth reuealed vnto them: and then would they confesse with all their hearts, that they would not stand in the former state wherein they liued, if an whole kingdome, or all the pompe and glory of the world were giuen vnto them.
To conclude, let them beare this away with them also, that God will not be serued with good meanings or good intents, which is all that the greatest part can say for themselues, we are simple people, we are not book-learned, we meane well, we hope we haue as good soules vnto God, as the proudest of them all, we do what we can, we hope God will beare with the rest.
This is the religion of such as think themselues deuout, but is indeed the language of the diuels. God respecteth not such foolish deuotions, he requireth of all persons the knowledge of his word, as we shall shew afterward, and he will bee worshipped according to the knowledge thereof.
The Apostle reproueth the Iewes for their zeale, a vertue that ought to be in al the faithfull, forasmuch as God will spew all that are lukewarme out of his mouth: neuerthelesse he accepteth it not in them, because it was not according to knowledge. Rom. 10, 2 We must know what God alloweth, if we would haue him allow & approue of vs. If we regard not to know him, we may well assure our selues that in the day of account he will not know vs, but turne away his face from vs.
The second reproofeThe second reproofe. meeteth with all such as do things doubtfully and waueringly, not knowing whether they do well or ill: these do attempt things, either against their conscience, or without the comfort of a good conscience: and therefore, albeit it be good in it owne nature which they do, and good in regard of the will of God, yet to them it is not so, because they are not assured by the word, whether it be lawfull or vnlawfull, and therefore it is turned into sinne. This is that which we heard before out of the Apostle, Whatsoeuer is not of faith, is sinne, Rom. 14, 23. All such neede not another to condemne them, they condemne themselues in that which they doe.
The vnfaithfull and vnregenerate man sinneth in euery thing he doth, euen in his best actions. We must please god before any of our works can please him. The Apostle saith, Ʋnto the pure, all things are pure, but vnto thē that are [Page 171] defiled and vnbeleeuing, is nothing pure, but euen their minde and conscience is defiled, Tit. 1, 15. And S. Iames in his Epistle, chap. 1, 7, 8. Hee that wauereth, is like a waue of the sea driuen with winde and tossed: for let not that man thinke that he shall receiue any thing of the Lord; a double-minded man is vnstable in all his waies. Wherefore it standeth vs vpon, [...]eral rules [...]irect our [...]ons. to consider the three generall rules set downe by S. Paul, in the Epistle to the Romanes, chap. 14, to direct vs in all our actions.
First, he is happy that condemneth not himselfe in the vse of those things which hee knoweth to be lawful. This concerneth those that are strong. [...]n. 14, 22. This is a golden rule, and a great honour & happinesse of Christian men, that their owne consciences doe not accuse them to allow and admit of that which they iudge not to be good and lawfull. They know by due triall and examination, that the same which they do, agreeth with the word of God so that they are assured to build vpō the rock. Though all men should accuse them and condemne them, yet their conscience grounded vpon the word of God, would acquit & discharge thē, which cannot but giue an inward peace and sweet contentment to their soules. This the Apostle saith, 2 Cor. 1, 12. Our reioycing is this, the testimony of our conscience, &c. To the same purpose Iob speaketh, chap. 27, 6. My righteousnesse I hold fast, and will not let it go: my heart shall not reproch me so long as I liue. Likewise Iohn in his first Epistle, saith, I four heart condemne vs, [...]oh. 3, 20, 21. God is greater then our heart, and knoweth all things: beloued, if our heart condemne vs not, then haue we confidence toward God. This comfort of a good conscience they cannot but want, which doubt whether that which they do, please God or not; they are farre from this happinesse which the Apostle pronounceth vpon such as know well, and are throughly assured what they do: the rest are like drunken men that stagger & reele too and fro, & cannot keepe themselues vpright vpon their feet.
Secondly, no man must do any thing with a doubtfull conscience, for such a one woundeth his owne conscience, & offendeth God. The Apostle saith, He that doubteth, is condemned if he eate, [...]m. 14, 23. because he eateth not of faith. He that is not perswaded that it pleaseth GOD which he doth, cannot direct it to his glory. Euery worke that commeth short of his end, is sinne: and therefore Abraham is commended, that he staggered not at the promise of God through vnbeleefe, but was strong in faith, giuing glory to God, Rom. 4, 20. This rule belongeth to those that are weake, who wauer vp and downe in their opinions, like a ship that tottereth hither and thither in a tempest. Woe vnto such, they need no other witnes or iudge against themselues, but themselues. They do many good things that doe displease GOD, which would please him, if they were wel and rightly done. If then thou wouldst haue any fruite and comfort in those things which thou doest, informe thy conscience aright, be perswaded throughly of that which thou doest, and build thy faith vpon the sure and infallible rocke of God.
Thirdly, whatsoeuer proceedeth not from faith, is a sinne committed against God, and condemneth him that doth it, forasmuch as without faith, it is vnpossible to please God. Hebr. 11, 6. Outward shewes and appearances, though they be neuer so pompous and glorious, are not respected of him: he enquireth whether those things we do, proceed from true obedience, & whether we beleeue by the word that they are required of God, and so please him. This last rule engendereth two other: first, whatsoeuer proceedeth from pure naturals is vnpure, and whatsoeuer commeth from the force of our free will, is sin in the sight of God. Such as the fountaine is, such are the streames: as the root is, so are ye branches: like mother, like daughters: like cause, like effects. Doth a spring send foorth out of the same place sweet water and bitter? Can the figgetree beare Oliue berries, Iam. 3, 12. Math 7, 18. eyther a vine, figges? A good tree cannot bring forth euill fruite, neither can a corrupt tree bring foorth good fruite. Secondly, all the vertues and actions of the infidels and vnbeleeuers, albeit in regard of themselues and the substance of the workes, and as they are the gifts of God, they be not euill, but good: yet in the iudgment of God they are sins. The whole life of vnbeleeuers and vnregenerate men is nothing else but a whole practise of sin in a continued course without stay or interruption from the beginning to the ending,August. in Psal. 31. et epist. 105 but they are like those that run a great pace out of the way. They may do many things beautifull in shew, but they are more in shew, then in substance: in appearance, then in deed and truth. All their vertues are shaddowes, and therefore called by one of the fathers, splendida peccata, beautifull sinnes.August. de ciuit. dei. They lay an euill foundation, & haue a wrong beginning, they do them without faith: and they also propound to themselues an euil end, as either vaine glory to be esteemed of others, or the merit of the work, that they may be rewarded of God, and do not referre them to his glory. But not he that commendeth himselfe is approued, but whom the Lord commendeth, 2 Cor. 10, 18. Who both will bring to light the hidden things of darknesse, and will make manifest the counsels of the hearts, & then shall euery man haue praise of God, 1 Cor. 4, 5. Wherefore all their workes are as the apples of Sodome, which are faire in outward appearance, and yet are rotten and corrupt. So may vnbeleeuers do sundry workes that are beautifull in outwarde shew, but they are like vnto painted Sepulchers, which appeare glorious to the sight, but they are within full of dead mens bones, and all vncleannesse. For their heart, which God especially beholdeth and searcheth, is foule & filthy, and can no otherwise be made cleane, then as it is purified by faith.
Let all men therefore take knowledge [Page 172] of their naturall condition, that they are of themselues abhominable, and to euery good worke, reprobate, vntill they be borne again, and regenerate by the Spirit of God.
The third reproofeThe third reproofe. is of such, as notwithstanding the necessity of the word to direct our actions, which without the light of it to shine in our hearts cannot please God, yet regard not the knowledge of it, but contemne both it, and the meanes that leade vs the way vnto it. This is an horrible sinne to forsake our owne saluation, and as it were to cut our owne throats, or to cast our selues wilfully into the middest of the seas. It is a greeuous sin to be ignorant of the Law of God, not to know what he commandeth, or what he forbiddeth: but it is more fearefull to despise knowledge offered, and so as it were to despite the Spirit of grace: what remaineth for such, but a fearefull looking for of iudgement and indignation, which shall deuoure the aduersaries? Heb. 10, 27. Such can haue no comfort or consolation in any of their actions. For as the eye is the light of the body, and directeth the rest of the members in all things they go about, or else the feete might carry them into some pit of destruction: so is the word of GOD our Lampe or Candle,Psal. 119, 105. whereby we see how to walke and direct our selues into the way of peace; we know what we ought to do, and from what to refraine. And as the body runneth violently into an heap of dangers where the eye is blinde, and can perceiue nothing, vntill it fall headlong into them: so is it with such as regard not the knowledge of the scriptures, but say vnto GOD, as may appeare by their practise, Depart from vs, for we desire not the knowledge of thy wayes, Iob 21, 14. This world is as a wildernesse full of Lyons, Bears, Tygers, and other rauenous and venemous beasts; or as a sea standing out with rockes & replenished with quicksands. We can no sooner step out of doores, but we shall be assaulted one way or other, nay we our selues are tentations vnto our selues. For rather then we should lacke tempters, we tempt our selues, like vnto a State, that wanting forraine enemies, falleth out within themselues, and by ciuill warres destroy one another. So is it with vs, when we are free from open enemies, we become enemies to our selues. If then we want the guidance and gouernance of the word, we are in danger to be ouercome, and to take the foile. Our Sauiour willeth vs as we heard before, to search the Scriptures, because in them we thinke to haue eternall life: and therefore without the knowledge of thē, we deceiue our selues if we dreame of eternall life. So in another place he maketh the ignorance of them, to be the cause of all euill and error in iudgement, as Marke 12, verse 24. Are ye not therefore deceiued, because yee know not the Scriptures?
Obiect. But some peraduenture will say, it belongeth to the Ministers onely to search them: it is their office to looke into them.
I answer, Answer. it is a duty belonging vnto all persons to know them. Christ exhorted the people to search them. It is required of all to haue them dwell in them plentifully, Colossians 3.
If we would be preserued from error, we must know them: if we desire saluation, we must search them: if we would be able to resist the tentations of Satan, we must be armed with them. They are as the will and Testament of Christ, whereby he hath bequeathed vnto vs an heauenly inheritance, and a most rich possession, and therefore it behoueth vs to reade the will, to know how we hold it. Thou wilt obiect, Obiect. they are hard, and I am simple: they may leade me into errors, as many haue fallen into strange opinions by reading of them. Art thou simple, thē thou art the rather bound to reade them, for they were written, Answer. Prou. 1, 4. to giue vnto the simple sharpenesse of wit; and to the child knowledge and discretion. The whole Church is commanded this duty, both Iewes & Gentiles; were there no simple men and women among them? Neither oughtest thou to be afraid to be ledde by them into error; for they were written to preserue thee from error, and to leade thee into all truth. It is the vnstable that wrest them to their owne destruction. Reade them with humility, with reuerence, and praier. Be thou lowly in thine owne eies, and take heed of a proud spirit: be conuersant in them with reuerence,Esay 66, [...]. & learne to tremble at his word: craue the assistance of Gods Spirit to guide thee, and to open thine eyes that thou maiest vnderstand his secrets; and thou shalt not need to stand in feare of being carried into error. And touching the hardnesse of them, be not discouraged from the reading of them. Some things indeed are hard to be vnderstood, but there is nothing hard in one place, but it is made easie in another, and it shall he made easie to vs by diligent meditation in them.
Besides, all things that are necessary to saluation are plainely set downe, that the people may vnderstand them. It is the lying spirit of the diuell in the false Prophets of Antichrist that cryeth out, The Scriptures are hard and full of knots; the people may not reade them. Beleeue not euery spirit, 2 Thes 2, 3. but try the spirits whether they be of God or not, for many false Prophets are gone into the world, 1 Iohn 4, verse 1. They are blinde leaders of the blinde: they play fast and loose with the people, as Iuglers do with the simple, and cast a mist before their eies, that they should not espy them. They leade them into error, and then take the light from them, whereby they might be conuinced.
It is the great policy of that great Antichrist, and man of sinne, not onely to forbidde the reading of our bookes, but the free vse of Gods booke. Let that once haue a free passage, and none is so simple, but he may soone [Page 173] discouer a packe of deuises, who are wise in their generation: and therefore they suffer none to reade it but such as it pleaseth them. Separate some time to this purpose, and thou shalt quickly see that to be most true which I say vnto thee.
[...]ct.If thou wilt say vnto me, I cannot reade the Scriptures, I was neuer brought vp vnto it.
[...]er.Be it so; yet do not alledge this to excuse thy ignorance, or to shift off from thee the knowledge of them; forasmuch as euery one must know the Scriptures. Recompence that want by much study and often meditation. Let not the loue of the world thrust out of thy head & heart, the cogitation of better things. Many that cannot reade, are more prompt and ready in the Scriptures, then such as haue that gift. God will blesse them that endeuour to know him and his word, and will one way or other supply their wants. [...] 6, 6. Such as hunger & thirst after knowledge, shall be satisfied and replenished. Acknowledge this want mourne for it, and if it be possible (though thou be old) learne to reade. It is neuer too late to begin to do well: the benefit will easily make amends for the time bestowed vpon it. Few there are, but euery yeare spend more time in vaine, either in grosse idlenesse, or in much sleepe, or in vaine company, or in vnnecessary cares for the world, which might this way be better imployed and redeemed. The minde is all in all, it is not any hardnesse in the matter it selfe that should discourage vs. He that hath once determined to do it, hath ouercome the difficulty of it which standeth in resoluing and hath more then halfe attained vnto it. But if we cannot or will not striue to come to this gift, we must know that ignorance shall excuse no person: and he that knoweth not his masters will cannot escape, [...]e 12, 48. he shall be beaten. If there be no knowledge of God in the Land, he hath a controuersie against it, and will cause it to mourne: if it will not lament for their owne ignorance, he will make them lament for the iudgements that shall fall vpon them, Hos. 4, 1, 2.
But we cannot pleade ignorance through want of meanes, we haue the meanes and are weary of them, as Israel was of Manna; we make account of it as a light meate, and are wilfully blinded: we haue the light among vs, & yet shut our eyes, that we should not see.
Vse 4 Lastly, it is needfull for vs to be carefull to take profit by reading the Scriptures, that so we may haue direction in all our waies, and learne how to please GOD, and to abstaine from all things that do displease him. It is not the bare hauing of the Scriptures with vs in our houses, or a naked reading in them by our selues, without farther consideration, that will serue to direct vs in all the actions of our life, but there is farther required of vs an applying of them, & an edifying of our selues by them, that it may be seene how we profit in them. This duty hath many particular parts or branches belonging vnto it.Branches of this vse.
First of all, we must haue recourse vnto God the Author of the Scriptures, he onely is able to vnlocke them, and so to bring vs into the secret chamber of his presence. We ought to pray vnto him earnestly, that he would vouchsafe to teach vs the way of his statutes, to giue vs sound vnderstanding of his will, & to direct vs in the paths of his commandements. We see this by the practise of the Prophet Dauid, Psal. 119,Psal. 119, 18. who craueth oftentimes to haue his eyes opened to behold the mysteries of his words, and the wondrous things of his law. Our eyes naturally are shut, and we cannot conceiue them, which are spiritually discerned.
Secondly, we must keepe such order in the reading of them, as may stand with our calling and state of life, and take all opportunity to do it. It were to be wished, that we would set apart some part of euery day to be emploied in this exercise, that so we might read ouer the whole Scriptures oftentimes: and if at any time we be hindred by necessary occasions, which happen to vs without our searching of them, to redeeme the time afterward,Eph. 5, 16. and so to recompence that which we haue left vndone. This is an holy restitution much pleasing vnto God.
Thirdly, we must vnderstand to what ends and vses the Scriptures were written. They were penned to teach, that we may learne the truth: to improue, that we may be kept from errour: to correct, 2 Tim. 3, 16. Rom. 15, 4. that we may be driuen from vice: to instruct, that we may be setled in the way of well-doing: and to comfort, that in trouble we may be confirmed in patience & hope of an happy issue.
Fourthly, we are to remember, that the Scriptures containe matter, concerning all sorts of persons and things, which may be reduced to fiue heads.
First, touching religion and the right worshipping of God: they teach how to serue him, and what to beleeue touching God, and touching mankinde: That he is one in essence, and three in persons. Touching our selues, that by creation we were made good, holy, and righteous. By our fall, we are become wretched by reason of sinne, and not able to thinke one good thought, or to stirre one foote forward to the kingdome of Heauen. By regeneration we are borne againe, and made the sonnes of God by adoption, and by faith we lay hold on Christ, our wisedome, our sanctification, our righteousnesse, 1 Cor. 1, 30. our redemption. Touching the Church, we are instructed by them, that it is the company of the faithfull that haue beene from the beginning: we are led also by them to know the two Sacraments, and what to beleeue of the generall iudgement that shall be of the godly and vngodly.
Secondly, they informe vs touching kingdomes and common-wealths, and touching the duties of Magistrates and Subiects, how the one ought to rule, and the other to obey: and neither the one nor the other doe their duties for conscience, till the word informe them.
Thirdly, they handle matters touching families and houshold affaires, in which are the husband: and wife, parents and children, masters a [...]d seruants: no duty required of them is omitted, but contained in them.
Fourthly, touching the priuate life of euery particular person, how to behaue our selues in wisedome and folly, in loue and hatred, in sobriety and incontinency, touching mirth & sorrow, speech and silence, humility & pride, to imbrace the one, and flye from the other.
Fiftly, touching the common life of all men, we learne in them how to leade our liues in euery estate, whether we be rich or poore, whether we be high or low; we can be in no estate, but we shall finde sufficient store of heauenly precepts and examples to teach vs the way wherein we are to walke.
Lastly, we must haue the doctrine of the Scriptures plentifully dwelling in vs, not in the mouth, but seated in the heart: that we may be able to stand in the truth, to continue vnto the end, to rise vp being fallen. We are euery houre subiect to be tempted of the diuell: his tentations are many and strong: hee is an expert and experienced captaine: he looketh where we are weakest: he is a spie that commeth to search and see the nakednesse of our soules. And therefore we must be able to draw out the spirituall sword put into our hands vpon euery occasion, that we may put him to flight. This is the way to resist him: this is the way to ouercome him, Iam. 4. We haue the example of our Lord Iesus Christ, the head of his Church, he said, It is written: he handled this sword at euery tentation,Math. 4, 4. to teach vs to furnish our selues plentifully with the doctrine thereof, that so we may remember to apply the same to euery present purpose.
17. And these were the sonnes of Leui, by their names: Gershon, and Kohath, and Merari.
18. And these are the names of the sonnes of Gershon, by their families: Libni, and Shimei.
19. And the sonnes of Kohath by their families: Amram, and Izehar, Hebron, and Vzziel.
20. And the sonnes of Merari by their families: Mahli, and Mushi: these are the families of the Leuites, according to the house of their fathers.
Hitherto we haue spoken of that numbring of the Leuites which is generall; the particular followeth, which is both propounded and concluded: the former beginning heere, continueth to the end of the 37, verse: the latter is comprised in the 38, and 39, verses. This particular reckoning vp of the Leuites is perfourmed, by setting downe such sonnes or issue, as were begotten immediately of Leui himselfe: then such as descended of his sons: and lastly, such as proceeded of his sons sons. The sonnes of Leui were three in number, Gershon, Kohath, & Merari, Gen. 46, 11.Exod. 6, 16 These are described according to the number of their families: so that of Gershon, came two families, the Libnites, and the Shimeits. Of Kohath came foure families, the Amramites, the Izeharites, the Hebronites, and the Ʋzzielites. Of Merari were spread two families, the Mahlites, and the Mushites.
In this diuision is laid downe before vs a description of the genealogy or generation of the Tribe of Leui, by their names and by their families: wherein is set downe, both what children Leui had, and what were his childrens children: insomuch that many did spring and spread themselues as branches out of that roote. This we also finde set downe afterward, chap. 26,Numb. 26, [...] and in other places of the word of God: and yet it may seeme vnto some very vnprofitable, and to minister little or no instruction at all to the Church of God. Besides, the Scripture speaking of Genealogies, doth oftentimes cal them endles, and fruiteles, and brand them with this note, to minister occasion of strife and contention, rather then of godly edifying, which is in loue, 1 Tim. 1, 4, and Tit. 1, 4, and 3, 9. But we must know that the Apostle condemneth not all Genealogies,All Gene [...] gies not co [...] demned. forasmuch as the Scriptures are full of them, and the Iewes kept publike and priuate records of their tribes and families, Numb. 1, 18. Nehem. 7, 62. This was obserued vntill the desolation of the City and the Temple. Paul was able to proue himselfe of the stocke of Israel, Phil 3, 5. of the tribe of Beniamin, an Hebrew, of the Hebrewes, by lineall descent, if any had doubted of it. The first booke of the Chronicles is full of such genealogies; so is Ezra and Nehemiah, and few historicall books of the old Testament without them. Hence it is, that the Apostle ioyneth foolish Questions and Genealogies together: where he condemneth not the mouing of euery question, in handling the word, or conferring of it; for both Christ asked his Disciples many things, Mat. 16. and there are many questions godly and profitable, whereof we may enquire and reason, which breed sound knowledge, wholesome instruction, and fruitfull edification to the hearers. He is marked out as with a note of folly, that rashly and headily beleeueth euery thing, Prou. 14, 15. And therefore the questions that are to be suppressed, he calleth foolish questions, that is, idle, superfluous, vaine, and vnnecessary, seruing to no vse or profit.
The same title, as a brand set vpon the head of them, is to be stretched also to Genealogies, foolish genealogies must be staied, [Page 175] such as are of no moment, such as serue to nourish vaine glory, and serue not to the benefite of the faith of the Church. But such as the Scripture setteth downe, are very profitable, sometimes to teach vs the accomplishment of Gods promises, sometimes to giue light to other Scriptures, sometimes to shew the continuance of the Church, from age to age, sometimes to discouer the enemies of true religion which often driue it into a corner of the world, and sometimes to manifest the true Messiah, that the scepter departed not from Iudah till his appearing. But to omit this, heere we are to consider and to compare the curse of Iacob, with the blessings that wee see descend vpon this tribe. Simeon and Leui, instruments of cruelty in the destruction of the Sichemites, haue an heauy curse laid vpon them by their father, Gen. 49. Yet God raised out of the same these honourable families, and turned the curse into a blessing, as he promised to that tribe, for their zeale in destroying the idolaters. [...]octrine 1. [...]od chuseth [...]eake and [...] likely [...]eanes ma [...] times. We learne from hence, that God many times chuseth his seruants, as his instruments to bring worthy things to passe, euen out of low and meane degrees. He chuseth weake meanes and vnlikely in the eyes of the world, and maketh them his instruments to worke his will.
This doth Hannah confesse; she was contemned and reproched by her aduersarie, which caused her in the anguish and bitternes of her soule, to pray to the Lord: but hauing experience of his mercy toward her, she saith, The Lord maketh rich, Sam 2.6, 7, [...] and maketh poore: he bringeth low, and lifteth vp: he raiseth vp the poore out of the dust, & lifteth vp the begger from the dunghill, to set them among Princes, and to make them inherite the throne of glory. So hee dealt with Ioseph, he brought him out of prison, and lifted vp his head aboue the Princes of Egypt, Gen. 41.40. Thus he speaketh to the Israelites, Deut. 7.7, 8. and putteth them in minde of their naturall condition: The Lord did not set his loue vpon you, nor chuse you, because yee were moe in number then any people, (for ye were the fewest of all people) but because the Lord loued you, and because he would keepe the oath which hee had sworne vnto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. The like doth the blessed Virgin confesse, Luke 1.48.Luke 1.48.49. and 2.8. [...]oh 7.46. He hath regarded the low estate of his handmaiden: for beholde, from henceforth all generations shal call me blessed: for he that is mighty hath done to me great things, and holy is his Name. She was a poore despised handmaid in Israel, yet chosen to be the mother of Christ. The Apostles were many of them taken from base trades, & other from ignominious offices: some were fishermen, called as they were mending their nets: Matthew was one of the Publicanes, which were contemned of the people of Israel; yet God made them master builders of his Church, and appointed them to lay the foundation, and so had the highest and chiefest place of honour and preferment, to be made planters of Churches throughout the whole world. God therfore vseth when it pleaseth him, persons of inferiour place and condition to effect great and mighty things.
And, why should it not be so? forasmuch as Reason 1 all things are ruled and ordered by his prouidence, he disposeth of them in his wisedome, as seemeth good vnto himselfe, for the pillars of the earth are the Lords, and he hath set the world vpon them, 1 Sam. 2.8. All the frame of heauen is whirled about the poles: this is the order that God hath set, and who is able to alter it? whatsouer things come to passe in heauen aboue, or in the earth beneath, are all the workes of his hands, he setteth vp, and pulleth downe at his owne appointment, and who shall be able to controll them?
Secondly, in the choice of simple and vntoward Reason 2 meanes, such as haue litle or no force in them, his glory is most of all seene. Now, hee will maintaine his owne glory, and will haue it acknowledged and magnified of his creatures, and requireth that hee which glorieth, should glory in him, as 1 Cor. 1.29. hee will haue no flesh glory in his presence, Iere. 9.23. neither the rich man in his riches, nor the strong man in his strength, nor the wise man in his wisedome, but let him that glorieth, glory in the Lord. So then, he chuseth foolish things before the wise, & weake things to confound the mighty, and base things of the world, to bring to nought things that are, because he hath respect to the manifestation and setting forth of his owne glory.
Thirdly, we are not to maruell that God Reason 3 maketh such a choyce of his instruments, which carnall men might account an euill and vngrounded choice; because he respecteth the heart, and not the outward appearance.2 Chr. 28.4, 5. When Dauid the least, and so the most vnlikely both in his fathers family, and in the eyes of the iudgement of men, was annointed to be king, & chosen as he followed the Ewes great with yong, to feed his people in Iacob, and his inheritance in Israel, the Lord said vnto Samuel, Looke not on the countenance of the eldest, nor on the height of his stature, 1 Sam. 16.7. because I haue refused him: for the Lord seeth not as man seeth: for man looketh on the outward appearan [...], but the Lord looketh on the heart. Thus then we may conclude, that God raiseth vp weake instruments to honour him, and employeth them to serue him in the workes to which it pleaseth him to fit them.
Let vs therefore make some vses of this Vse 1 Doctrine, which serue vnto vs for great profit. First of all, it ministreth great comfort to such as are poore, and of low degree: for albeit men contemne them, and disgrace them; albeit they are ready to tread them vnder their feet, and thrust them to the wall; albeit they be hissed at in the streetes, and oppressed by [Page 176] the mighty, yet God vouchsafeth to respect them, and in great mercy to looke vpon them. This we see in our spirituall estate and condition. What are we but a masse of sinne, the children of wrath and condemnation? yet God vouchsafeth to elect vs, and call vs by his grace to the knowlege of his truth from our naturall life, led in the time of our ignorance. It was the mercy of God to call Dauid from the sheepefolds, and from following the Ewes great with yong, Psal. 78. But it was a greater mercy to call vs from the greatest bondage and slauery that euer was, bound faster then with chaines of yron, which giueth vs no time to rest or breathe, or feed, or sleepe, but setteth vpon vs continually day and night. This thraldome is worse then that of Egypt, it is endlesse, intollerable, deadly, and without intermission. What an honour and dignitie then doth God doe vnto vs, who were strangers from the life of God through the ignorance that is in vs, to deliuer vs from this captiuity, and to bring vs into the glorious liberty of the sonnes of God? Our perdition is of our selues, Hos. 13.9. but our saluation is of the Lord, Reuel. 7.10. He will not giue his glory to any other: [...] 42.8. and therefore let not vs ascribe it vnto our selues, or to any creature, but magnifie the goodnesse of the Creator, who is blessed for euermore. We are raised vp from the greatest misery to the greatest glory, as the lowest ebbe hath the highest tide; and therefore let vs shew all thankefulnesse and obedience vnto him. [...]t. 9.4. Before the children of Israel entred into the land of promise, he gaue them warning and a watchword, that they should not say in their hearts, nor speake it with their mouthes, that it was for their owne righteousnesse they were brought into Canaan: and shall we thinke, that we are deliuered from the slauery of sinne and Satan, and made the freemen of Iesus Christ, by our owne deserts, and so giue the glory of our saluation to our selues? Let this be farre from vs, euen as farre as hee hath remooued our transgressions from vs. So then, [...]l. 103.12. heere is matter of great comfort, that our sins are forgiuen vs, and though the remnants of them remaine in vs, yet they haue receiued their deathes wound, and shall in the end vtterly die in vs. And in the meane season, while we beare about with vs the body of this sinne, [...]m. 8.9. the Lord calleth vs spirituall, and esteemeth vs according to his grace, not according to our corruption. If there be one sparke of grace, and one drop of faith, as a graine of mustard seede, God acknowledgeth vs to be his; [...]mb. 23.21. he seeth none iniquity in Iacob, he beholdeth no transgression in Israel. He that is euill can see nothing in Gods seruants but euill; if sinne be in them, Satan will charge them, that sinne reigneth in them. It is otherwise with God, he iudgeth not of vs by the reliques of sinne, but by the beginning of grace. If we haue the first fruites of the new man in vs, the remnants of the old man shall not hurt vs. Satan would perswade vs we are wholly carnall, because we are in part vnregenerate: but God receiueth vs as his children, and accounteth vs his Saints, because we are in part sanctified; so that we haue hence exceeding comfort, that of such base slaues of all sinne, he vouchsafeth to accept of vs, passing by what we are by nature, and acknowledging vs as we stand by faith.
Secondly, considering what instruments Vse 2 God maketh choyce off, in his seruice, they yt are rich in this world, ought not to despise the poore, neither yet the high those that are set in low places, who indeed are most subiect to contempt. This the Apostle Iames Iam. 2.5, 6. inferreth, Chap. 2. Hearken, my beloued brethren, hath not God chosen the poore of this world to be rich in faith, and heires of his kingdome? but ye haue despised the poore, &c. This is to crosse the proceedings of God, and to set our selues against him, casting downe those whom he lifteth vp, and lifting vp those whom he casteth downe. This falleth out many wayes: First, when they are aflicted & persecuted by the mighty men of the world. Our poore brethren before vs had wofull and lamentable experience of this point, who suffered for the religion of Christ, for the defence of the Gospel, for the profession of their faith, and the testimony of a good conscience. This Christ foretold, Matth. 10.22. Thus the Apostles found it, and such as followed them, and beleeued their doctrine, had no better entertainment: for the world is alwayes like it selfe, we shall neuer prooue it to be any changeling. An enemy it was to the sauing knowledge of the word, an enemy it is at this present, and an enemy it will be in the ages to come,
Secondly when the rich men of this world deale hardly and harshly with them, in the affaires of this life, wringing and wresting from them vnconscionably, and deceitfully what they can. This is forbidden in the Law, Leuit. 25.14. If thou sell ought vnto thy neighbour, or buyest ought of thy neighbours hand, ye shall not oppresse one another. And the Apostle in the Epistle to the Thessalonians,1 Thes. 4.6. Let no man ouerreach or defraud his brother in any matter, because that the Lord is the auenger of all such.
Thirdly,Esay 3.15. when they waste and were out their bodies with toilesome labours vnrewarded, as the Egyptians did deale with the Israelites: and as the Apostle Iames complaineth at large, Chap. 5. that the rich liued in pleasures on the earth, and fatted themselues as in a day of slaughter,Iam. 5.4. and kept backe the hire of the labourers by fraude that reaped their fields.
Fourthly, we must consider that the elect are not alwayes eased of the burden of pouerty, but it lyeth heauy sometimes vpon them, that God may try their patience, and others beneuolence. God maketh them obiects of our pitty, and therefore he will not haue all to be aloft. Our Sauiour teacheth,Matth 26.11. that the poore we must alwayes haue with vs. The loue and [Page 177] fauour of God must not be measured by the deceitfull rule of outward things. He maketh the poore oftentimes to be rich in faith, and heires to a kingdom, while he sendeth the rich empty away.
Are we then in want? and doe we stand in need of the things of this life? we must take vp our crosse willingly, and follow our master cheerefully; [...]th. 8.20. he saith, The Foxes haue holes, and the birds of the ayre haue nests, but the Sonne of man hath no where to lay his head. Wee are by Christ made heires of glory, let vs by faith wait for that inheritance, which shall aboundantly supply all our wants.
Fiftly, let those that haue this worlds good, looke to themselues, that they be not high-minded, [...]m. 6.9, 10. neither trust in vncertaine riches, 1 Tim. 6. God can make them low when it pleaseth him, and therefore they are not to aduance themselues aboue their brethren. He can lay their honour in the dust, and make all their glory vanish away, as the flower of the grasse: and therefore let him that is rich, reioyce in that he is made low, Iam. 1.10.
Lastly, let vs not haue the faith of Christ in respect of persons, neither esteeme of the religion of Christ by outward things, as the greatest sort doe. Who are iudged (by such indeed as want iudgement) to be in the best case, but such as flow in wealth and abound in riches? who are most admired, and accounted the only men of the world, and set before vs as examples and presidents in all things to be followed, [...]al. 17.14. but such as haue their portion in this life, whose bellies the Lord filleth with his hidde treasures, and they leaue the rest of their substance to their babes? To doe as they doe, to liue as they liue, to loue as they loue, is made as the starre, by which all should saile and guide the shippe. If they be irreligious, and no feare of God before their eyes, others take this as a good warrant to themselues to bee contemners of holy things also. If they thinke scorne to attend vpon the ordinance of God, and to be conscionable hearers of his word, it were no good manners for the meaner sort to goe before their betters, and to be more forward then they.
Thus are men become partiall iudges, when they account such as carry the greatest pompe and shew, to be the onely religious men, and patternes for other to follow: by which meanes such as are religiosu indeed, grow vile and contemptible. Hence it is, that the Apostle Iames [...]am. 2.1. saith, Chap. 2. My brethren, haue not the faith of our Lord Iesus Christ, the Lord of glory, with respect of persons. The meaning is not, as if the higher places did, not pertaine to the higher persons, and the chiefe roomes to the chiefest degrees among men; but that in matters of religion, we must not be carried away with a preiudicate opinion to cleaue to those, and to their iudgement that are mighty in the world, onely because they are mighty; and to reiect those and the trueth which they professe, because they are poore and lowly in the eyes of the world.
The persons of men, that is, the outward qualities of their birth or honour, or riches, must not set a byas vpon our iudgement to sway vs that way, to conclude that they are of a false religion that are poore in this world; and contrariwise, that their religion must of necessity be sound, because they are great, or honourable, or wealthy, or noble, or prosper in the earth. This is a deceitfull rule, and yet it is the square wherby the greatest sort measure all things. If they see a multitude follow one course in matters of faith, and runne by heapes and throngs all one way, they also for company thrust in themselues among them, and conclude, that this must needes be the best way, because the most walke in that broad and beaten path: forgetting the commandement of God in the Law,Exod. 23.2. Thou shall not follow a multitude to doe euill: and the counsell of Christ in the Gospel, The gate is wide, and the way broad that leadeth to destruction, and many there be which goe in thereat, Matth. 7.13. Wherfore we must learne, that multitude is no note of true religion, nor riches, nor prosperity, nor glory, nor outward blessings: forasmuch as these are common to the godly and vngodly, to the beleeuers, and to the infidels; The word of God must be our rule in this life, which shall be our Iudge in the life to come. This is no way partiall, neither can it deceiue any.
Lastly, seeing persons weake and contemptible Vse 3 in the world, are oftentimes highly regarded of God: it teacheth vs to praise the Name of God for it, and to acknowledge it to be his gift, and to returne him the glory, who out of the mouth of babes and sucklings ordaineth praise vnto himselfe, Psal. 8.2. We see this in the song of Hannah, 1 Sam. 2.1. she prayed and praised the Lord, her heart was enlarged ouer her enemies, she reioyced in his saluation. So in the song of the blessed Virgine, Luke 1. My soule magnifieth the Lord, and my spirit hath reioyced in God my Sauiour, for he hath regarded the low estate of his handmaide, &c. In like manner Christ gaue thankes to his Father, that had hid the mysteries of his kingdome from the wise and prudent of the world, and reuealed them to babes, Matth. 11.25. Thus doth it belong as a speciall duty vnto vs, whensoeuer we see these workes of God (as if we open our eyes, and will not be blinded, we may daily see them) to adore them, and to magnifie his power, and to praise his Name.
This hath many particular branches. First, we must confesse our selues miserable by nature, and no good thing in vs to raise vp our selues aboue others, being no way better then others. We cannot too farre cast downe our selues, nor pull downe the pride of this flesh that is ready to lift vp it selfe against his Maker. We are a lumpe of earth, and worse then the bruit beasts▪ and the dust out of which we were taken. We are fallen from God, our excellency is gone.
Secondly, whatsoeuer we haue, it is his gift, we haue receiued it at his hands, it commeth downe from aboue: and therefore let vs not glory, as if we had not receiued it, 1 Cor. 4.7.
Thirdly, let vs walke worthy of our calling, euen of those mercies, which we haue tasted, and acknowledge our selues to be vnworthy, of them. Then we are indeed thankefull vnto him, when we are dutifull vnto him.
Fourthly, let vs be humble in our owne eyes, and not boast of any thing in our selues, or in our owne merites, neither let vs thinke our selues worthy to be regarded of him. This is the way to stoppe the course of his mercies, to boast of our owne merites. Iacob did not so, he accounted himselfe lesse then all the mercies of God, and the trueth which he had skewed vnto his seruant, Gen. 32.10. The Saints doe all, and alwayes, cast downe themselues before him in true humility; whereas hypocrites are puffed vp with the wind of their owne conceits, and swell aloft like the Surges of the sea, as we see by the example of the Pharisee, Luk. 18.11. he gaue thankes to God for fashion sake, but pride possessed his heart, and wrought in him the contempt of his brother, that was more righteous then he.
Fiftly, from hence we may assure our selues of greater mercies, and farther blessings. One mercy draweth on another, vntill they flocke together on a heape. If we be thankefull for lesser, we are assured of greater. They are as the first fruits that sanctifie the whole. Paul hauing found by experience that God had oftentimes deliuered him from present death, hath his confidence in him that he also will deliuer him, 2 Cor. 1.10. This is as a sure staffe to leane vpon in all distresse, to be assured that he is vnchangeable, with whom is no shadow of turning; [...]n. 3.10. he is said to repent of the euill that he hath spoken that he would doe, and not to doe it, but he repenteth not of the good that hee sheweth to his seruants, forasmuch as whom he loueth, he loueth them to the end.
Sixtly, let vs keepe a register of his blessings, and so settle them in our hearts, that we neuer forget them, but may thereby be prouoked to set forth his praise. We cannot open our eyes in the day, nor thinke vpon him in the night season, but we haue innumerable testimonies of his loue toward vs. Let vs not therefore be silent and hold our peace, but say to our owne soules, with the Prophet, Psa. 103 1.2. Blesse the Lord, O my soule, and all that is within me, blesse his holy Name; blesse the Lord, O my soule, & forget not all his benefits. Giue him therefore the glory in all things, and let vs prouoke others to praise him, and tell of his wondrous actes. It is a sweet smelling sacrifice that God delighteth in, he smelleth the sauour of it a farre off, and is well pleased with it. This duty ought to be the continuall practise of our life, it should arise with vs in the morning, and lie downe with vs in the euening. We haue receiued much from Gods good hand, shall we returne nothing to him againe like the barren earth that yeeldeth no encrease? The waters that by secret conduits, or conueyances doe come to the sea, returne openly into it againe, so that all men see it and behold it, how the riuers runne into the sea, Eccle. 1.7. So the graces of Gods Spirit as the waters of life, which God doth secretly conuey into the hearts of the godly, ought publikely to haue their recourse vnto him againe, by praise and thankesgiuing. There is no great Lord that bestoweth any possession or tenement vpon his tenant, but he reserueth some rent, to acknowledge the seruice and homage he oweth. God hath bestowed much vpon vs, we are all his Coppy-holders, we hold at the pleasure of our grand Lord: The rent that he hath reserued, is praise and thankesgiuing: if we withhold this from him, and will not pay him, we haue forfeited our estates, we haue deserued to haue all taken from vs and seazed into the Lords hands againe, from whom they came.
21 Of Gershon was the family of the Libnites, and the family of the Shimites: these are the families of the Gershonites.
22 Those that were numbred of them, according to the number of all the males, from a moneth olde and vpward, euen those that were numbred of them, were seuen thousand and fiue hundred.
23 The families of the Gershonites shall pitch behind the Tabernacle Westward.
24 And the chiefe of the house of the father of the Gershonites shall be Eliasaph the sonne of Lael.
25 And the charge of the sonnes of Gershon, in the Tabernacle, of the Congregation, shall be the Tabernacle, and the tent, the couering thereof, and the hanging for the doore of the Tabernacle of the Congregation.
26 And the hangings of the Court, and the Curtaine for the doore of the Court, which is by the Tabernacle, and by the altar round about, and the cordes of it, for all the seruice thereof.
We haue seene already the numbring vp of the sons of Leui in generall: and then in particular such as come immediately of his sonnes, whose posterity are farther set forth vnto vs in this diuision, and afterward, according to the three chiefe and principall families. Of all obserue in generall thus much, touching the order, that there are fiue points set downe by Moses; First, the families are numbred that came of them. Secondly, the particular number of the persons is described. Thirdly, their place of abode is limited and appointed. Fourthly, the chiefe ouerseer, or superintendent of the house is named. Fiftly, their office and charge is assigned to euery one, as it were a field in which they ought to labour, and as a garden in which they ought to plant.
The trueth of these things shall farther be opened vnto vs in each of them, in the families of the Gershonites, and in the families of the Kohathites, and in the families of the Merarites. Touching the Gershonites, they are described vnto vs in these words, from the 21. verse, to the 27. The families descended of Gershon are two, the Libnites, and the Shimeites in the 21. The persons amount in the whole to seuen thousand and fiue hundred, in the 22. their mansion was behinde the Tabernacle Westward, in the 23. the chiefe captaine of them was Eliasaph, the sonne of Lael, in the 24. Lastly, their order and office was to carry the couering and the hangings of the Tabernacle, in the 25. verse. Thus we see, that things were not shuffled and confounded together, but euery one of them knew their station. All things were not confusedly committed to all, but euery one had his peculiar office and charge, which was as it were the vineyard that they were to dresse. We learne from hence, [...]octrine 1. [...]ery one the Church [...]th his pro [...]r and pecu [...]r office. that euery one in the Church, both Minister and People, haue their proper and peculiar charge different frō other. The Lord did by precept distinguish not only betweene the calling of the Leuites and the people, but between Leuite & Leuite. For ye Leuites were either called Priests, or by the common name of Leuites which were not Priests. The Priests were either the high Priest, as Aaron the father, and Eleazar his sonne after him, &c. or such as were vnder him ouer the rest, as Eliasaph, the ouerseer of the Gershonites, or Elizaphan the ouerseer of the Kohathites, or Zuriel of the Merarites. Their office was publikely to teach, to pray, to offer sacrifice, and to keep the vessels of the Sanctuary. The office of the other Leuites was to minister and serue the Priests in all things belonging to the discharge of their necessary duties. Thus God alotted to euery one his seuerall office to bee as his standing place in the army, out of which he should not step forth one foote either to the right hand, or to the left. This appeareth most notably in the first booke of the Chronicles, where Dauid setteth a particular order among the families of this tribe, [...] Chro. 24 1. [...]nd 25.1. and [...]6.1. and sorteth out to euery one his speciall charge, both for the Priests & Leuites, who should be singers, who should be porters, who should haue the charge of the treasures, and who should be appointed officers and Iudges. This appeareth more plainely in the new Testament, as, 1 Cor. 12.28.29. God hath set some in the Church, first Apostles secondly, Prophets; thirdly, teachers: after that miracles: then giftes of healings, helpes in gouernment, diuersities of tongues. Are all Apostles? are all Prophets? are all teachers? &c. All haue not one office; all haue not one gift; but as he noteth in the beginning of that chapter, there are diuersities of gifts, diuersities of administrations, diuersities of operations: and afterward,Vers. 8, 9, 10. To one is giuen by the spirit, the word of wisedome, to another the word of knowledge by the same spirit, and to another the working of miracles, to another Prophesie, to another discerning of spirits, &c. This he sheweth also expresly in the Epistle to the Romanes, chap. 12.6. Seeing we haue gifts that are diuers, according to the grace that is giuen vnto vs, whether we haue Prophesie, let vs Prophesie, &c. or Ministry, let vs wait on our Ministring. &c. 1 Pet. 4 14. The Apostle Peter hath a generall sentence tending to this purpose, As euery man hath receiued the gift, euen so minister the same one to another, as good stewards of the manifold grace of God. Lastly, we reade in the Epistle to the Ephesians, chap. 4.7.11. Vnto euery one of vs is giuen grace, according to the measure of the gift of Christ, who gaue some to be Apostles, and some Prophets, and some Euangelists, some Pastors and Teachers. Thus God hath appointed, that euery one should haue his proper function and office.
For as it is in the naturall body, so is it in Reason 1 the mysticall body of Christ, which is the Church. But in our naturall body euery part hath his office, and knoweth his place, and dischargeth his duty without intermedling, and incroaching vpon the right of another. So should it be among the faithful, we haue diuers and distinct giftes, for the good of the Church. This is the reason of comparison, vsed by the Apostle in sundry places, as Rom. 12.4, 5. As we haue many members in one body, and all members haue not the same office: so we being many, are one body in Christ, and euery one members one of another. Where he teacheth, yt as we haue in our naturall body many members, so we haue in one Church many members: as all members in the natural body haue not one office, so all the members of the Church haue not one office: as the many members in the naturall body, haue one head wherin they are, so many members in the mysticall body, haue one wherein they are: and last of all, as in the naturall body, euery member is anothers, so in the Church euery member is not his owne onely, but anothers, and is set in the body for the benefite of the whole. The same similitude, to ye same purpose, is vsed in the former Epistle to the Corinthians, chap. 12.12.14. As the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ, &c. for the body is not one member, but many. For if they were all one member, where were the body? but now there are many members, yet but one body: therefore also there must bee many members in the body of the Church.
Againe, such as transgresse this rule, and Reason 2 break those bounds that God hath limited vnto them, cannot prosper. For as Christ our Sauiour maketh this a generall rule as the ordinance of the eternall God, which none must dare to violate, Those things which God hath ioyned together, let none put asunder, Matth. 19.6. So is this also a certaine rule to be obserued, to the end of the world, That whatsoeuer things God hath separated, no man must presume to [Page 180] ioyne and iumble together. For as the Lord knew this order of distinguishing offices to be very expedient and good for the Church: so he hath not ceassed to punish the breakers, and to reuenge the contemners of it most seuerely, of what calling and condition soeuer they were. This we see verified in Corah, Dathan, & Abiram; they presumed aboue their vocation, & would needs take vpon thē the Priesthood, [...]ob. 16.10. to burne incense before the Lord, contrary to the ordinance of God, & therfore went down into the pit, and dyed not the common death of other men: for the earth opened her mouth, and swallowed them vp with al that they had, and fire came downe from heauen, and consumed the residue. When Vzza supported the Arke being ready to fall (for the oxen stumbled) the anger of the Lord was kindled against him, [...]ro. 13.10 & he smote him, because he put his hand to the Arke, so that there he dyed before God. The like we might say, touching Azaria the king of Iuda, who was stricken with an incurable and vnrecouerable leprosie, because in the pride of his heart, he forgate the office of a Prince, and vsurped the office of the Priest, and went into the Temple, [...]ro. 16.18 to burne incense vpon the Altar. All which direfull and dreadfull examples ought to teach vs how acceptable this comely order of seuerall callings is to God, both to breed in our hearts a care and endeauour to keepe it, and a feare and terrour to breake it.
Reason 3 Thirdly, Christ is as a wise master of the house, that fitteth to euery man his standing: he is the Lord of the Church, he appointeth callings, and hath in himselfe fulnesse of grace, from which euery one receiueth his measure, Ioh. 1.16. Col. 1.19. Hence it is that he is compared to a great Prince, who, going into a strange countrey, called his seruants, and deliuered them his goods, [...]t. 25.14, 15 to one he gaue fiue talents, to another two, and to another one, to euery man after his owne abilitie, and straightway went from home. As we haue wisdome, skil, knowledge, and experience giuen vnto vs to deale, so God dealeth with euery man. A Captaine in warre, is carefull to set euery one in his proper place, that he may know his Captaine, his colours, his standard, his march: out of his standing he dareth not to remoue, that he may please him that hath chosen him to be a souldier. [...]h. 5 14. Christ is the Generall of his Church; the faithfull are his souldiers: all their life is a continuall warfare, which costeth them great paines and much sweating, & sometimes they must resist vnto blood, [...]b. 12.4. striuing against sinne. As then souldiers in warre haue and hold euery one his standing place in the sight of their captaine: so euery Christian should keepe his seuerall calling in the presence of the Lord of life, who hath in great mercy and wonderfull wisedome appointed them thereunto.
Vse 1 Now the vses remaine to be opened & expressed for our edification. And first of all, it teacheth that distinct callings in the Church and commonwealth are the ordinance of God and his appointment, not the inuentions and deuises of men. The Apostle saith, He gaue some to be Apostles, and some Prophets, Eph. 4.11. and some Euangelists, and some Pastors and Teachers: and elsewhere he addeth, Are all Apostles? 1 Cor. 12. [...] are all Prophets? are all Teachers? are all workers of miracles? haue all the gift of healing? doe all speake with tongues? doe all interpret? The like he speaketh of the priuate families, and of the duties that belong to euery one therin, both to husbands and wiues▪ to masters and seruants: to parents and children. As then God hath distributed to euery man, as the Lord hath called euery one, so let him walke.1 Cor. 7.17. This is ordained to be obserued in all Churches. We shall neuer learne to performe our duties to God, and to each other, except we be perswaded and resolued in this point. The husband will be ready to forgoe his authoritie, and the wife will presume to step vp into the place of her husband. The child will behaue himselfe proudly against the ancient, and the base against the honourable.Esay 3.5. We shall see folly set in great dignity, and the rich sit in low place: it will not be strange to behold seruants aloft vpon horses,Eccle. 10.6.7 and Princes walking as seruants vpon the earth. Hath God placed vs in the calling of a seruant, and set masters ouer vs? We ought to learne & know whence this is, and to consider from whom it came. It is the Lords doing, who can abide no disorder and confusion, but will haue some inferiours, and some superiours, according to his owne law, Honour thy father and thy mother. Exod. 20.12. This doctrine serueth to establish that commandement, and to make it a perpetuall ordinance to remaine for euer. God hath not made all men excellent alike, he hath not qualified them alike, but hath giuen more to one, then to another, and would haue one to receiue profite from another. And herein doth his infinite wisedome wonderfully appeare, and diuersly shew it selfe. God is in himselfe most excellent, worthy of all honour and reuerence, and hauing all things vnder his feete, he would haue a patterne of that excellency and subiection imprinted in his creatures. In the Angels he hath set a difference, and made degrees and orders among them, one, an Archangel; other, principalities; other, thrones:Col 1.16. other, dominions: some are called, Seraphims; other, Cherubims: and therefore there is a distinction betweene them, as he hath made euery starre to differ from another in glory, 1. Cor. 15.41. He created man to rule ouer the foules of the ayre, ouer the beasts of the earth, and ouer the fishes in the sea. The Apostle teacheth that in a great house are diuersity of vessels, some to honour,2 Tim. 2 20. and some to dishonour. There is no man great, but he hath his greatnesse from him that is the greatest. There is no man made low, but he must acknowledg that the Lord hath set him there. The seruant must know that God hath put him in that seruice, and not seeke to breake the bonds wherwith [Page 181] he is tyed: but thereby receiue encouragement in the performance of such duties as lie vpon him.
Vse 2 Secondly, this serueth to reproue sundry errours and abuses of such as transgresse against the truth of this doctrine. And first heereby falleth to the ground, the heresie and impiety of the Anabaptists, who vtterly euert all orders and ordinances that God hath established both in the Church and commonwealth, and in stead thereof bring in all confusions and tumults into the world. For, the end of Magistracy is not wrongfull vsurpation ouer others, tyranny and oppression of mankind, as Nimrod the mighty hunter before the Lord, [...] 10.9. grew thus to be great; but that wee should leade a peaceable and quiet life in all godlinesse and honesty, 1 Tim. 2.2. They then that abolish Magistracy, ouerturne peace, concord, honesty, and piety: inasmuch as the Magistrate is the preseruer and maintainer of all these, and when there is no king in Israel, euery man will presume to doe what he list, and who shall controll him? Hence it is, that all Christians are oftentimes called vpon to performe obedience to the ciuil Magistrate & the higher power, [...]. 13.1.2. [...] 2.13, 14 both to the king, as to him that is supreme; and vnto gouernors, as vnto them that are sent by him, for the punishment of euill doers, and for the praise of them that doe well. We must therefore detest those Libertines, who hold that Christians need no Magistrates, but that euery man should be a law vnto himself, and not be controlled by any other, how wretchedly soeuer he liue, how vniustly soeuer he deale, how prophanely soeuer he walke. Neuerthelesse, though these be most madde and monstrous opinions, yet these monsters will not seeme to be madde without reason, as we haue declared elsewhere in sundry places. First, they say all Christians are the Lords freemen, [...]ction. and therefore must not bee brought vnder the subiection of any, 1 Cor. 7.22, 23. I answere, [...]er. liberty is twofold, outward and inward, or bodily and spirituall. For seruants may be freemen, and freemen may bee seruants. [...]l free [...]e and [...]age. Ciuill freedome is a right or power resting in the person to doe according to his owne purpose and pleasure, without being forbidden or hindred and interrupted by any other. Contrariwise, seruitude or bondage is a depriuing of one from this right, whereby he is bound to liue according to the discretion of another, and to do as he is enioyned and appointed by another, so that he cannot liue as he list. There is besides this, another kind of freedome & bondage, [...]stian li [...] and [...]tude. which is wholly spirituall. This is a freedome of the faithful, from the wrath of God, from the power of Satan, from the dominion of sinne, from the curse of the Law, from the kingdome of darkenesse, from the terrours of eternal death, as also from the burden of ceremonies, and the bondage of humane traditions; obtained to vs & purchased for vs through Christ Iesus. This is called Christian liberty, the freedome of the spirit, the freedome of the Lord, and of Christ, and such like. Now, there is also a Christian seruitude, not contrary to this freedome; or opposed against it, but set vnder it and well agreeing vnto it; which is an obligation wherby we are tyed to serue God in holinesse and righteousnes. On the otherside, the bondage that is contrary to this freedome, & bondage of the spirit, is, the slauery and captiuity vnder sinne and Satan, and therefore called the bondage of the flesh, of sinne, and of vnrighteousnesse. This seruitude is damnable, and more to be shunned and eschewed, then to be taken captiue of tyrants, and to be holden of them in a deepe dungeon, or in a close prison, or in chaines of yron. From this it is, that the Scripture disswadeth and discourageth vs,Rom. 6.21. because the end of it is death. Some of the Philosophers of the strictest sect,Cicer. parad. 5. maintained this assertion and opinion, that Onely the wise are free, and that all fooles are slaues. This hath beene accounted an hard saying,Onely the wise are freemen, and all fooles are slaues. and a strange position: but it is most true in the Church of God. For such as know God, and beleeue in Iesus Christ his sonne, are truely wise, and truly free; free I meane from sin and death, euen the freemen of God and of Christ,Ioh. 8.36. according to that saying in the Euangelist Iohn, If the Sonne shall make you free, then ye shall be free indeed; whereas al infidels and wicked ones, are fooles, and seruants of the flesh, yea bond seruants of sinne and death. This distinction between freedome of the body, & of the conscience being retained, wil shut the mouthes of all those enemies that reason against Magistracy vnder this colour, because we are ye Lords freemen: Forasmuch as we haue shewed, how farre we are free, & how far we are not free; what freedome God hath giuen, and what he hath not giuen.
Secondly, Obiect. they pretend that the iust neede no lawes to guide them, or restraine them, but are a law vnto themselues.Tim. 1.9. The Apostle teacheth, that the law is not made for a righteous man, but for the lawles & disobedient, for the vngodly, and for sinners, for the vnholy and prophane, &c. I answer, Answer. this sauoreth rankly of the Nouatian heresy: for no man is wholly or perfectly iust as these suppose, but they leaue many good things vndone, and they do many euill things: so that in many things we sinne all, Iam. 3.2. & therefore we stand in need of the law to admonish vs, to teach vs, to reproue vs, to threaten vs, yea, to curse vs and condemne vs, and so to vrge vs to that which is good. For who is so righteous & reformed, that he needeth not the law to be a spurre vnto him, to be clapped in his sides to helpe him? or who runneth so swiftly that he needeth not some encouragement to amend his pace? And if the law of God were not made against thē, yet it is for them & their benefit. And if they should commit no euill in all their life; yet they might suffer much wrong & iniury from ye hands of others, wanting the defence of the Law to protect them.
So then, the Law in some respect was giuen to the iust man, and in some respect it was not. So farre as he is regenerate by the Spirit of God, he obeyeth the wil of God cheerefully, and willingly, and so needeth not the Law: but so farre as he is in part vnregenerate and sinneth daily, he standeth in great need of it. The Apostle hath to doe with false prophets, which maintained and taught that the Law was necessary, and sought iustification by it. This he reprooueth and reiecteth in two respects, First touching iustification, which wee cannot attaine by the law, but must seeke it in Christ. Secondly, touching the rigour of the law, and the commination annexed vnto it, which serueth to terrifie the vngodly.
Obiection 3 Thirdly, they say they need no protectour, but the Lord: he it is that keepeth Israel, that neither slumbereth nor sleepeth. He is our buckler and shield, that we want not the help of the Magistrate to beare vs out. I answere, [...]nswer. The protection of the Law, is the protection of the Lord, forasmuch as it is his ordinance: as when the Lawes of men protect vs, so that we haue benefite by them, it is the Magistrats protection. True it is, God hath promised that he will not leaue vs, nor forsake vs, nor suffer an haire to fall from our heades without his prouidence; yet we must not separate his prouidence and the meanes whereby it is executed, one from another, whereof this is one meanes. The Magistrate is nothing else but the Minister of God for our good, who sitteth in his seate, and executeth his iudgment; so that they are not contrary one to another, the one being set vnder the other.
Obiection 4 Lastly, the badge of Christians is loue, which couereth a multitude of sinnes, and neuer seeketh to reuenge or resist euill by carrying of tales, and complaining of others before Magistrates. I answer, Answer. It is true, loue bringeth a cloake to couer all things that ought to be concealed, it hopeth all things, it beleeueth all things, 1 Cor. 13.7. It is not ready to beleeue an euill report flying abroad from one talebearer and whisperer to another: it is ready to interpret doubtful matters in the better part: it is ready to keepe secret the offence of our neighbour, if by priuate admonition he may be wonne: it will not relate bare words against the sense and meaning of his brother. True it is also, that Christians must suffer, not offer, and rather beare two blowes, then giue one; which is the meaning of Christs words, Mat 5.39. commanding not to resist euill: and charging that whosoeuer shall smite vs on the right cheeke, we turne to him the other also. But notwithstanding all these things, we may lawfully defend our selues by the law, though we doe not offend others against the Law. The word therefore forbiddeth not the vse of the Law, but teacheth vs how to vse it aright. And when we vse the helpe of the Magistrate, & cal vpon him to do iustice vpon our aduersaries, it is no vnlawfull, or priuate reuenge, which onely is forbidden: but to goe to the ordinance that God hath appointed, that is, to the Magistrate, who is the Vicegerent of God or his Lieutenant, to take vengeance on euill doers, Rom. 13.4. 1 Pet. 2.14.
Secondly, it reprooueth all such as thinke all callings to haue their ground out of the ground, and to fetch their foundation from earthly men out of the earth, by chance or fortune, and neuer haue so much as any thought arising in their hearts, whence their calling should come: whereas we must set this down as a rule, That the Lord himself is the authour of euery lawfull calling; the Apostle saith, 1 Cor. 7. As God hath called euery man, so let him walke. We are therefore in our calling by the appointment of God, as the souldier is in the Camp, by the assignment of his Captaine, and not by the bare will & pleasure of men themselues.
Thirdly, it conuinceth them of sin, that liue in no warrantable calling. Euery man must liue in some lawfull calling, wherein he is to exercise and occupy himselfe. Adam was employed in a calling in the Garden of Eden. Caine was a tiller of the ground: Abel was a shepheard: Noah an husbandman. All the Patriarkes, brought vp their sons and daughters frugally to labour, none was allowed and permitted to be idle. The Law is generall, Gen. 3.19. In the sweat of thy browes, shalt thou eate bread, till thou returne to the ground. Such then are condemned as liue in idlenesse, all Rogues & Vagabonds, that run vp and down among vs, cozeners, shifters, cheaters, carders, dicers, such as liue by maintaining houses of gaming, such as liue by playing, and by delighting to follow those corrupt courses, which are against the word, and haue no print or footstep out of it. But is it not lawfull to vse recreation? I answere, it is in it selfe a thing indifferent. Indifferent things must be vsed without offence. They should haue this end to fit vs to better things. No recreation must be made a vocation, or an occupation, for then it ceasseth to be recreation, and changeth his nature. It must not be vsed to hinder vs in our estates, much lesse to our vndoing or decaying: for that argueth great vnstayednesse of affections, and want of discretion, that cannot bridle themselues in such trifles.A request made to gamesters. If such as pretend the vse of recreation for the abuse of these things, were intreated to giue away their gaines and winnings to the poore, and to bestow them vpon good and charitable vses, as releeuing of the needy, redeeming of Captiues, raising vp such as are in debt and decay, maintaining of learning, establishing of the Ministery, and doing good to widows, strangers, and fatherlesse children, it could not be obtained at their hands by any meanes: which argueth that it is another thing that possesseth the heart, which they respect and ayme at, and more then a naked recreation. If there were a law made to binde all such as [Page 183] play at any games, to giue but halfe of their winnings to the poore, I thinke few or none would approue of it, or vse any pastimes at all. As then all lawfull and honest callings are of God, so are all vnlawfull of the diuell, he is the master teacher of them.
[...]e fourth [...]roofe.Fourthly, it conuinceth all such as are not content with that place wherein God hath set them, but are disturbed and disquieted in minde, through the troubles that arise from thence; as there is no calling but hath some crosses accompanying it, and attending vpon it.
The common calling of a Christian, is not without his crosses; whosoeuer will be the Disciple of Christ, must take vp his crosse and follow him. The Prophets and holy men of God, haue suffered many iniuries and reproches.
As then the former sort that liue out of a lawfull calling, are as members in the body that are out of ioynt, & gone out of the place wherein they ought to be: so these that are carried away with discontentment of their owne, and so breake into other mens callings, are like beasts that leape ouer other mens hedges, and eate vp their pasture, and are not content to goe into such places as are appointed for them. We are ready to cry out against brute beasts and vnreasonable creatures, that wil not tarry in the pastures fitted vnto them; whereas oftentimes the owners of them are more vnruly and vnpatient, that beare the image of God, and professe the Name of Iesus Christ, and therefore ought to learne contentation in all estates. Such hath beene the weaknesse of many, that they haue not beene able to beare and brooke the iniuries and indignities that haue beene offered vnto them, & thereupon haue bin ready to forsake their places, and to leaue their callings.
Hence it is, that Christ willeth his Disciples to possesse their soules with patience, Lu. 21: and Paul chargeth the Philippians, to let their patient and equall mindes bee knowne to all men. But of this vertue of contentation, we haue spoken at large before.
[...]he fift re [...]oofe.Fiftly, it reprooueth such as contemning their owne callings as vile and base, become male-content, and thinke better of themselues and their owne gifts then there is iust cause, and better then they would indeed, if they rightly and truely knew themselues. Such are all ambitious and aspiring spirits, that loue to be aloft, and scorne to be below: that seeke for themselues an higher place, and a better estate then God hath alotted vnto them, as if the bramble should seeke to be promoted ouer the rest of the trees.
If our first parents, through the tentation and instigation of Satan, grew discontent with that estate wherein they were created, & sought to be as Gods, knowing good & euill, Gen. 3, verse 5: no marueile if their posterity draw this corruption from them, as the childe that sucketh the brest of his mother.
Absolom through his high mind,2 Sam. 15, 4. was moued to fawne vpon the people, and to seeke his fathers kingdome and life also, iudging basely of his present estate, and climbing vp to an higher. What caused the Scribes and Pharisies to contemne and disdaine Christ and his Disciples,Mat 23, 6, 7. but this, they loued the chiefe places at feasts, and desired the highest seates in the assemblies, and looked to be greeted and saluted by men, Rabbi, Rabbi?
What was the cause that Diotrephes would not receiue Iohn, and the other faithfull Ministers of the word,3 Iohn 9. but did prattle with malicious words against them, neither would he himselfe receiue them, nor suffer others to entertaine the brethren? He loued to haue the preheminence in the Church. Loe here the horrible plague, and as it were the ranke poison of pride, vainglory, and ambition! These are the causes of all confusion and disorder. These weeds must be pulled out of our hearts by the contrary graces, if we would haue any wholesome hearbs grow therein. We haue many sharpe tooles lent vs, & put into our hands, if we list to set them on worke to grub them vp by the rootes.
First, we must consider the state of our bodies what it is. We are but dust and ashes,Meanes to pull downe pride and ambition. and to dust we must returne, Gen. 3. What a vaine and foolish thing is it to thinke so highly of our selues, that were raised out of the earth, & do carry about vs the matter of our mortality? If we had come downe from heauen, and had our beginning aboue the Clouds, we should haue had wherein to glory: but being all of vs fraile and mortall creatures, that are here to day, and lye in the dust to morrow, like the grasse of the fielde, Math. 6, 30. which flourisheth for a time, and by and by withereth away: what vanity hath possessed our hearts, that earth & ashes should waxe proud? Our life standeth wholly in vncertainty; it is appointed to all men, once to die, and after death commeth iudgement, Heb. 9, 27. Neither do we know at what houre the Lord will come, Math. 24, 42. Why then should we soare so high, seeing we must lie so low? Why should we say in our hearts, I will ascend into heauen, seeing our pompe shall be brought downe to the graue, and the wormes must couer vs?
Secondly, we are altogether set vpon sin, and bring foorth the bitter fruites of our corruption, in regard whereof we are more wretched then other creatures. They sinne not against God, they prouoke him not to anger, but keepe their originall condition wherein they were created: but we miserable sinners are turned out of the right way, and become abhominable; so that there is none that doth good, no not one, Rom. chapt. 3, verse 12. If then we will glory of our selues, or any thing in our selues, we must glory in our shame, hauing nothing of our owne, but sinne and iniquity.
Thirdly, we are not able of our selues so much as to thinke one good thought, neither are we sufficiently furnished to doe the least and smallest duty that God requireth of vs: we haue the spawne and seed of all sinne in our nature. We are ready to fall into the most horrible sinnes, except God sustaine vs, and hold vp our heads, and strengthen our weake knees. We cannot set forward one foot toward the kingdome of heauen. It is as vnpossible for vs to doe any good, as for a dead carcase to flie. We are as poore miserable wretches, that are dumbe, and cannot speak: blind, and cannot see: deafe, and cannot heare. The Prophet acknowledgeth that he is a man of vncleane lippes, Esay 6.5. and another confesseth, he could not speake: Ier. 1.6. our eares also are stopped, so that we cannot heare the voyce of God, that we might liue:Ioh. 8.47. Matth. 13.13. our eyes are closed vp so that seeing, wee see not, but grope as blind men in the darkenesse. The light shined in darkenes, and the darknesse comprehended it no, Ioh. 1.5. Men naturally take themselues to be sharpe eyed, and quicke sighted,Ioh. 9.41. but because they say, We see, therefore their sinne remaineth: because the carnall mind is enmity against God, for it is not subiect to the Law of God, neither indeed can be, Rom. 8.7.
Fourthly, whatsoeuer gifts are bestowed vpon vs, we must thinke meanely and humbly of our selues and of them. The Apostle willeth vs to decke our selues with lowlinesse of mind,Phil. 2.3. and that each esteeme other better then themselues. We know that our best gifts are stained with many blemishes: we feele our owne corruptions, more then the corruptions of other men, so that Gods grace, and our nature are ioyned together in one subiect. We are not therfore to despise other men, or dwell in the contemplation of their imperfections: but be alwayes working vpon our selues, and considering our owne vnworthinesse, that so we may more and more mortifie the deeds of the flesh, and grow in the graces of Gods Spirit.
Fiftly, let vs set before vs, the example of our Lord and Master, Iesus Christ: we must be ready to learne of him the lesson that he offereth to teach vs, by word & example. Hence it is, that he calleth all to him, that are weake and weary, and saith, Take my yoke vpon you, and learne of me, for I am meeke and lowly in heart, and ye shall finde rest vnto your soules, Matth. 11.29. He disdained not to wash the feet of his disciples, to teach them humility, not only by doctrine, but by practise. He is a perfect patterne, as of all other vertues, so also of this: and therefore the Apostle setteth him before vs, for our imitation, Phil. 2.5, 6. Let this minde be in you, which was also in Christ Iesus, who being in the forme of God, thought it no robbery to be equall with God, &c. He made himselfe of no reputation, and tooke vpon him the forme of a seruant, and was made in the likenesse of man. When the disciples began to contend for place of superiority, so that a strife arose among them, which of them should be accounted the greatest, he propoundeth vnto them his manner of liuing, and conuersation, and thereby disswadeth them from ambition, Luke 22.27. Whether is greater, he that sitteth at meat, or he that serueth? is not he that sitteth at meate? but I am among you as he that serueth. The whole life of Christ, euen from the first moment of his conception, vnto the last period of his assumption and ascension from the earth, doe preach vnto vs, as with a liuely voyce, his wonderfull humiliation, that he made himselfe as a worme of the earth, who was equall in glory with his Father. If this example of him that is the authour and finisher of our faith, wil not moue vs to true humility, nothing in the world will moue vs.
Lastly, pride is the preparation of vs vnto a fall, and the ready way that leadeth to destruction. The proude man that climbeth aloft, worketh his owne ouerthrow and confusion: and the higher we ascend, the greater is our downe-fall. Salomon in the booke of his Prouerbes, beateth much vpon this point, as Chap. 11.2. When pride commeth, then commeth shame: but with the lowly is wisedome: and Chap. 16.18. Pride goeth before destruction, and an hauty spirit before a fall: & chap. 18.12. Before destruction the heart of man is hauty, and before honour is humility. This may be farther confirmed vnto vs by three famous and memorable examples recorded in the Scriptures, to wit, Nebuchadnezzar, Haman, and Herod. The first, whiles he was boasting of great Babylon, which he had built for the chamber of the Empire, by the might of his power, Dan. 4.30. and for the honour of his maiesty, was driuen from the company of men, and had his habitation with the beasts of the fielde, and did eate grasse as oxen.
The second, to wit, proud Haman, swolne with the conceit of his owne greatnesse, while he thought to be clad in royall apparel which the king vsed to weare, to bee mounted on horsebacke that the king rideth vpon, and to haue the crowne royall that he weareth to be set vpon his head, was driuen to play the lacky on foot, and to dance attendance as a Page,Ester. 6.10. and 7.9.10. and not long after fell from the highest toppe and tower of honour, to the lowest degree of shame and reproch.
The third and last example is of Herode, who being puffed vp with the Syren songs of Sycophants and Flatterers, thought himselfe worthy to take vpon him the honour of God:Act. 12 2 [...]. but immediately the Angel of the Lord smote him, because he gaue not God the glory, and he was eaten vp of wormes. Behold heere, how the greatest sort of men are wonderfully deceiued in their owne imaginations, deeming pride as a stirrup to mount vp into the saddle of honour, whereas it is a steppe to bring them-downe, and a meanes to make them fall into shame and confusion.
[...]e sixt re [...]oofe.Lastly, it reproueth such as enuy at the better and higher callings of others. These are euen ready to die & consume away, when they see others placed in greater places, and adorned with greater gifts then themselues. This is a common sicknesse and sinne, and the cause of many euils that swarme in Church & common-wealth. When Ioshua heard the Elders in the hoste to prophesie, he enuyed them for Moses sake. [...]mb. 11.28. [...]. 3.26. The like we see in Iohns disciples when they heard of Christs glory and fame encreasing more & more, they feared it would turne to the diminishing of the credite and estimation of their master. The remedies, to preuent this mischiefe before it come, or to pull it vp when it hath taken hold of vs, are many. First, let vs acquaint our hearts, to reioyce at the good that doth befall them, and to be glad when any thing befalleth them for the comfort of their soules or bodies, as when one member is had in honour, all the rest are cheered and refreshed by it.Cor. 12.26. Secondly, we are to consider that all places of preferment come from God, as the Prophet teacheth: Promotion commeth neither from the East, nor from the West, [...]l. 76.6, 7. nor from the South: but God is the Iudge, he putteth downe one, and setteth vp another. Thirdly, we must al of vs make this account of our gifts, yt they are bestowed for the common good, and not onely for the priuate benefit of such as possesse them: so that the eye cannot say to the hand,Cor. 12.21. nor the head that is highest to the foot that is lowest, I haue no need of thee, without the destruction of the whole body. Fourthly, the fewer our gifts, and the lower our places, and the smaller our callings are, the lesser & lighter account we are to make; wheras such as haue the greatest charges haue the greatest account to make, according to the rule of Christ: [...]e 12.48. Vnto whomsoeuer much is giuen, of him shall be much required: and to whom men haue committed much, of him they will aske the more.
The higher therefore a man is exalted, the more is he bound to God, and to them ouer whom he is set, and to those among whom he liueth; so that there is no gift, no honour, no calling without his burden and account. For as the starres haue light▪ but for mans vse: so we haue gifts, but for others benefit. Lastly this consideration (if there were no other) is sufficient to correct all pride and ambition in vs, to wit, to examine our owne ability, and we shall finde, that there cannot be so small a charge committed vnto vs, but the same is able to make our shoulders shrinke and crack, yea to bow and breake, if we doe our duties as we ought to doe. For our infirmities are so great, and our strength so little, that whosoeuer sifteth himselfe throughly, and tryeth his owne giftes without hypocrisie and flattery, shall find that he is able to do as good almost as nothing at all. If we thinke vpon these things, it will be as a bridle to restrain vs from soaring and climbing so high, and a forcible means to breed in vs contentation in our places whatsoeuer they be, whether high or low, whether great or little.
Thirdly, it is a comfortable thing to a mans Vse 3 conscience, in life and death, in prosperity and aduersity, to remember that we haue thus serued God, & fulfilled the callings with a good conscience that he hath laid vpon vs. The faithfull seruant, that hath giuen to his fellow seruants their portion of meat in due season, shall be most happy, and be made ruler ouer all his goods. He that occupied his masters talents, and gained by them, heard this comfortable voyce,Matth. 24.47. and 25.23. Well done good and faithfull seruants, thou hast beene faithfull ouer a few things, I will make thee ruler ouer many things, enter thou into the ioy of thy Lord. Euery calling fitted vnto vs, is as a field giuen vs to till. We may praise and commend the greater farmes,Virg. Georg. lib. 2. Laudalo ingentia rura, Exiguum co [...]to but it is better to husband the lesser, forasmuch as our eye may more easily ouersee it, and our losse shall be the lesse if we neglect it. We shall finde enough to doe in the manuring of a little ground, if we will keepe all things in a right order. So it is, much more, in those places wherein God hath set vs: the highest calling, deserueth greatest commendation, howbeit, it draweth with it the greatest duties, it requireth the greatest gifts, and bringeth the greatest account. Wherefore the lesser our calling is, the better it may be employed, and the more easily it may be dispatched. If wee looke into the duties of the lowest callings, we shall see they require great labour, diligence, care, and faithfulnesse. The greater our emploiment of those gifts hath bin which we haue receiued, the more shall our comfort be, when we must goe the way of all flesh. We see this in the Apostle Paul, 2 Tim. 4.7.8. who being in a maner at the point of death, found great ioy of heart in the remembrance of this, that he had endeauoured with a good conscience toward God and man, to walk in his calling: I am now ready to be offered, and the time of my departure is at hand; I haue fought a good fight, I haue finished my course, I haue kept the faith: henceforth there is laid vp for me a crowne of righteousnesse, which the Lord the righteous Iudge shall giue me at that that day, &c. Thus it shall be with vs, if we walke in his steppes: if we bee faithfull in our places, we shall find the same comfort in our death and departure out of this world, and say with ioy of heart, Lord, now lettest thou thy seruant depart in peace, Luke 2. The contrary practise will be most fearefull and terrible vnto vs. He that is a wicked man and an vnprofitable seruant and slouthfull, that hideth his talent in the earth, or smiteth his fellow seruants, and beginneth to eate and drinke, and to be drunken, perswading himselfe that his master delayeth his comming, shall haue his talent taken from him, and be cast into vtter darkenesse, where shall bee weeping and gnashing of teeth.
If then we would haue this comfort to belong vnto vs, and this threatning to be put farre from vs, we must be carefull to performe the duties both of our generall and speciall callings. If we performe the generall & common duties of Christianity, and yet faile in the particular parts of our callings, we shall want this ioy of heart, which we desire to feele in our selues.Euery one hath a double calling. Euery one of vs hath a double calling: and we must shew our selues to be the seruants of God, not onely in doing generall duties, as in coming to Church, in hearing the word, in receiuing the Sacraments, in following peace, and walking in righteousnesse; but also by employing our selues, in our particular vocations, as in being a Magistrate, or Minister, or housholder, or subiect, or seruant, or child, or Artificer, or husband, or husbandman, and such like: that so we may please God by bearing our selues in them with good conscience, and therby receiue occasion to reioyce before him. There can be no comfort vnto them, that they belong to God in Iesus Christ, that do follow the generall, and faile in their particular calling. The Minister that liueth in all common duties, vnblameable in life, deuout in prayer, feruent in loue, carefull in the fruits of righteousnesse, cannot comfort himselfe, if hee bee a dumbe dogge, and an idle shepheard, not able to guide the people of God, and to feed them with the wholesome word of life: Forasmuch as he is an euill Minister, and a fearefull woe pertaineth vnto him, 1 Cor. 9.17. The gouernour of a family, that regardeth not the education of his children in the feare and information of the Lord, and to prouide necessary things for them, (so farre as God shall inable him) with a good conscience, is a wicked parent, howsoeuer hee seeme otherwise neuer so deuout and religious. What we are in truth, is better discerned by our carriage at home, then abroad: in our priuate families, then in the company of others. Many are religious, because the company is so, and because they are present with those that doe affect it. But we must not be esteemed & iudged off, by one brunt or pang, which may deceiue; our heart shall better be made knowne by our ordinary demeaning of our selues, among those with whom we haue our callings. It was a notable testimony of true piety▪ & a religious heart in Dauid, when he professed that he would walke within his house with a perfect heart, Psal. 101.2. Euery hypocrite will talke of religion, when others doe so, but we must make it our talke and communication within our houses, reforming them according to the ordinance of God, and instructing them that liue vnder our roofe in the word of God.
Lastly, it is our dutie, as we haue receiued Vse 4 a proper and peculiar calling, so to walke in the particular duties of our seuerall callings, whereunto we are called, that so we may serue him that hath set vs in them, and receiue occasion to reioyce before him. As he hath called vs, so let vs walke, whether we be Ministers or people, husbands or wiues, in Church or Common-wealth. This is the generall rule often remembred by the Apostle, 1 Cor. 7.20, 24. Let euery man abide in the same vocation, wherein he was called, and a little after, Let euery man wherein he was called, therein abide with God. Let vs not stretch our selues beyond the bounds of our calling. If the hand through enuy of the greater gifts of the eyes, would needes take vpon it to see, and by seeing to direct the body: or if the eye, not contenting it selfe to see for the whole, would seeke to speake and vtter a voyce, as the tongue: if the head would attempt to walke and take vp the office of the feete: or if the left hand hauing the same gift with the right, would maligne it, because it is more apt, strong, ready, quick, and able to execute the function belonging vnto it; who would not complaine of this confusion, as most vnnaturall and monstrous, threatning the ruine of the whole body? This duty hath many branches. First, it teacheth, that euery one ought to haue a proper and personall calling, wherein he is to walke diligently, carefully, and painefully, whether he be high or low, rich or poore, bond or free, all without exception, must haue a particular vocation of his owne. Christ is called in the Gospel the Carpenter, Mar. 6.3. Moses kept his fathers sheepe, Exo. 3.1.Psal. 78.72. Ephe. 4. [...] Dauid followed the Ewes great with young. Euery one must labour, working with his hands the thing which is good, that he may haue to giue to him that needeth.
Secondly, it is very comfortable to vs to be busied in them: we must looke for a blessing vpon vs and them, while we continue in them. God appeared to Moses in a slame of fire out of the middes of a bush, while he kept the flocke of Iethro his father in Law. Dauid was chosen and taken from the sheepefolds to feed the people of God. The Lord tooke Amos Amos 7. [...] as he followed the flocke, and said vnto him, Goe, Prophesie vnto my people Israel. While the shepheards were attending their flocks by night, and abiding in the fields, an Angel of the Lord brought them tidings of great ioy which should be to all people, that to them was borne that day in the City of Dauid, a Sauiour which is Christ the Lord, Luke 2.10, 11. The like we might say of Iacob, while he was faithfull in his calling, the Lord appeared vnto him. He chose his Apostles as they were busie in their callings and painefull in them:Gen. 31. [...] Matth. 4 [...] 21 and [...] Peter and Andrew, as they were casting a net into the sea: Iames & Iohn his brother, as they were mending their nets, for they were fishers: Matthew the Publican, as he sate at the receit of custome: he saith vnto him, follow me; who arose immediatly & followed him, Mat. 9. While we walke in our callings, we may look for a blessing, but when once we goe from them, and either forsake our calling, or busie our selues in other mens callings, we can expect no [Page 187] blessing at his hands; for when we leaue them, he leaueth vs: when we returne to them, he returneth to vs.
Thirdly, euery one must iudge and esteeme his particular calling to be the best and fittest for him. The Apostle confirmeth this by his owne practise and example, Phil. 4, 12. I haue learned in whatsoeuer estate I am, therewith to bee content. This will arme vs against all discontentment and murmuring against God, and make vs quietly to keepe our owne standing. When Absolon was not content with the place of a Subiect, and to be accounted the Kings sonne, but said, O that I were Iudge among you, 2 Sam. 15, 4. then he sought his fathers kingdome. [...]. 20, 24. When the sonnes of Zebede contented not themselues with the calling of Disciples, but were enflamed with the thirst of honour, and desire of dignity, to be the greatest in the kingdome of Christ, then arose enuy and heart-burning among them. It is altogether vnpossible, that we should rest well pleased with our callings and conditions, and not climbe aloft aboue the places wherein we are set, except we set downe this as our rest, that our calling, such as God hath appointed, is the fittest and meetest for vs.
Lastly, euery one is bound to glorifie God in his calling, though it be neuer so meane or base. Wiues are charged to be obedient to their owne husband, that the word of God be not blasphemed, Tit. 2, 5, 10. Seruants are commanded to please their masters in all things, that they may adorne the doctrine of God our Sauiour in all things, Tit. 2, 10. That the Name of God and his doctrine be not blasphemed, 1 Tim. 6, 1. This ought to be propounded vnto vs, and set before our eyes, to make it the end of all our actions, that whether we eate or drink, or whatsoeuer we do, we may do all to the glory of God, 1 Cor. 10. It is not the highnes or lownesse, the greatnes or meannesse of our calling, that God so much respecteth, as the sincerity of the heart of him that walketh in his calling. If it be not sound, all our actions are corrupt. We must not think, that onely men of high callings are to giue glory vnto God, it is a common duty required of all: and woe vnto vs, if we do it not. The heauens declare the glory of GOD, much more ought man, endued with reason and vnderstanding.
27. And of Kohath was the family of the Amramites, and the family of the Izeharites, and the family of the Hebronites, and the family of the Ʋzzielites: these are the families of the Kohathites.
28. In the number of all the males, from a moneth old and vpward, were eight thousand and sixe hundred, keeping the charge of the Sanctuary.
29. The families of the sonnes of Kohath shall pitch on the side of the Tabernacle, Southward.
30. And the chiefe of the house of the families of the Kohathites, shall be Elizaphan the son of Vzziel.
31. And their charge shall be the Arke, and the Table, and the Candlesticke, and the Altars, and the vessels of the Sanctuary; wherewith they minister, and the hanging, and all the seruice therof.
32. And Eleazar the sonne of Aaron the Priest, shall be cheefe ouer the cheefe of the Leuites, & haue the ouersight of them that keepe the charge of the Sanctuary.
Now we come to Leuies second sonne. We haue spoken before of Gershon, of whom came the Gershonites. It followeth to speake of Kohath, for to him & his posterity were committed the most honourable offices, as we shal see afterward in the next chapter. Touching whom, we may obserue (as we did in the former) these particular points: First, the families that descended of him, which are foure in number; the Amramites, the Izeharites, the Hebronites, and the Vzzielites, verse 27. Secondly, the number of the males that came of them, to wit, eight thousand and sixe hundred, verse 28. Thirdly, the place where they pitched, to wit, the South-side of the Tabernacle, verse 29. Fourthly, the ouerseer, or superintendent of them, namely, Elizaphan the sonne of Vzziel, verse 30. Fiftly, the charge and function committed vnto them, were the chiefe things within the Sanctuary, verse 31. Sixtly, the ouerseer of all these ouerseers, and the chiefe of them that were the chiefe, was Eleazar the sonne of Aaron, who had authority ouer all the Priests and Leuites, verse 32. He was vnder Aaron appointed to haue the ouersight of them that had the charge of the Sanctuary. For Aaron himselfe was the high Priest, and his eldest sonne Eleazar was vnder him, as it were the second Priest: euen as in the reigne of Zedekiah, the high Priest was Seraiah; the second Priest was Zephaniah, as we reade in the second booke of the Kings, chap. 25, 18. The Captaine of the guard tooke Seraiah the cheefe Priest, & Zephaniah the second Priest, and the three keepers of the doore. See the notes on the Geneua Bible. The second Priest is thought to be one appointed to succeed in the high Priests roome, and to supply his place, if he were sicke, or otherwise hindred and letted by necessary occasions.
Of this family of the Kohathites came Moses and Aaron. And albeit the Lord appeared in speciall manner to Moses, called him to be a most excellent Prophet, to whom he reuealed himselfe as it were face to face, and chose him to be the Gouernor of a mighty people, yet he would haue his children to content themselues to be ranged among the ordinary Leuites, though they were not aduanced to be in the number of the Priests, much lesse to be the high Priests. And note the sincerity of Moses himselfe, that he is not ashamed to set downe this in writing, and to commit it to posterity; so that he cannot be suspected of any shew of [Page 188] ambition, or to giue any the least occasion to the vngodly of slandering him. Thus do the writers of holy Scriptures deale, without all partiality, euen in matters that do concerne themselues. This we see in Dauid, Psal. 51, in the title of it, who mentioneth his committing of adultery with the wife of Ʋriah, and his repentance for the same. The Prophet Ionah Ionah 1, 3, 17. reporteth his flying from the presence of God, and the iudgement that fell vpon him for it, in that Prophesie. The Apostle Paul spareth not to tell the Church, and to leaue it to all posterity, that he was a blasphemer, a persecutor, and an oppressor, 1 Tim. 1, 13. One borne out of due time, the least of the Apostles, not worthy to be called an Apostle, because he persecuted the Church of God, 1 Cor. 15, 8, 9. Behold therfore the purity of the word of God, & learne to confesse it, and endeuour to finde this effect of it in our hearts.
Besides, we are to obserue and marke from hence, that the Tribe of Leui of small and little beginnings did make wonderfull proceedings: for whereas he begat three sonnes: Gershon had onely two: Merari two, and Kohath foure; who could haue expected so fruitfull a posterity, that twelue men in so short a time should swarme into so many thousands? Thus doth GOD worke mightily by weake meanes, both in the naturall generation, and in the spirituall regeneration, that his glory might more brightly and beautifully appeare. We haue seene and shewed already, how God, euen when his people were most vexed & oppressed, did then most of all encrease and multiply them, and so manifested his power in their preseruation.
Likewise also we see in the new Testament, he chose out twelue Apostles, and sent them into the world, not furnished with carnall weapons,Erasm. praefac. in Iraeneum. nor armed with the force, or fauour, or friendship of mortall men. By such as were vnskilfull, he ouercame the wisedome of the wise: by few in number, he subdued very many Nations: by the weake, he vanquished the strong: by an vnwarlike company, he conquered euery high hold that lifted vp it selfe against God, & laid it equall with the ground: by such as were vnnoble and vnknowne, hee dimmed & darkned al the glory of the world: by silly and simple sheepe, he tamed the fiercenesse of roaring Lyons, that is, the cruelty of bloody tyrants: and by innocent Doues, hee draue away wily and subtill serpents.
Last of all, albeit Kohath were not the elder brother, and consequently the Ruler of Leuies house, yet in the common ministery he was preferred before the rest, and had the chiefest preheminence and place of honour aboue thē; to teach vs that God sheweth mercy from the fountaine of his owne holy will and pleasure, euen as he aduanced Moses, and called him from feeding his fathers sheepe, without any dignity or desert that was found in him. Let vs all confesse this, when we receiue any kindnesse and mercy from him: otherwise we rob him of the glory due to his name. But of these points we haue spoken elsewhere: and therefore we will come to the doctrines.
[Verse 27. And of Kohath was the family of the Amramites, &c.] Wee are to note that which was expressed before, and is repeated againe heereafter, but especially is pointed out in this diuision; that the office committed to this family, is called a charge and ministration, they had the charge of the Sanctuary, verse 28. Againe, their charge shall be the Arke, and the Table, and the Candlesticke, verse 31. And afterward, Eleazar shall haue the ouersight of thē that keepe the charge of the Sanctuary, verse 32.
From hence we learne what the office of the Doctrine Ministery is, namely,The M [...] ry is an [...] of charge. that it is an office of charge. It is required of all the Ministers, carefully to looke to the Churches and charges committed vnto them, and to attend to the flocke that dependeth vpon them. The Ministery is a great burden, and a work full of employment. This doth Peter by way of exhortation teach the Elders, Feede the flocke of God which is among you, taking the ouersight thereof, not by constraint, but willingly, &c: 1 Pet. 5, 2. Thus doth Paul instruct the Elders of Ephesus, Acts 20, 28. Take heed vnto your selues, and to all the flocke, ouer which the holy Ghost hath made you Ouerseers, to feed the Church of God which he hath purchased with his owne blood. And when he writeth to Timothy, he saith, This is a true saying, If a man desire the office of a Bishop, 1 Tim. 3, 1, [...] hee desireth a good worke. So likewise in the same Chapter, If a man know not how to rule his owne house, how shall he take care of the Church of God? And in the second Epistle, chap. 4, verse 1, 2. I charge thee before God, and the Lord Iesus Christ, who shall iudge the quicke and dead at his appearing and his kingdome: preach the word, be instant in season, out of season, reprooue, rebuke, exhort, with all suffering and doctrine. Whereby wee see, that the Ministery is an ouersight, and the Ministers, Ouerseers, and the end of their office, a caring for the Church of God diligently and vncessantly.
This may farther be shewed vnto vs by the Reason 1 force of reason. First, all the titles that are giuen vnto them, are as so many goades to pricke them forward, or as spurres clapt to their sides: I will onely speake of two, that they are Shepheards and Watchmen. The Ministers are Pastors or Shepheards, Ezek. 34.2. Eph. 4, 11. Iere. 23, 1: & the church of God is as a flocke of sheepe subiect to many enemies, as the diuell, seducers, deceiuers, heretickes, euill dooers; euen as an heard is to many wolues, and therefore they must be carefully looked vnto. Besides, they are called watchmen, the Church is as a Citty besieged day and night by strong and mighty enemies, Ezek. 3, 17. Sonne of man, I haue made thee a watchman vnto the house of Israel: therfore heare the word at my mouth, & giue them warning from me. It behoueth therefore the spiritual watchman, to keepe diligent watch.
Secondly, the Ministers are fitly called the Reason 2 Lords committees, and therefore they must giue an account for the soules committed vnto their charge. Our life must goe for their liues, & our soule must answer for their soules, if they perish through our default. This the Apostle declareth, Heb. 13, 17. Obey them that haue the rule ouer you, and submit your selues: for they watch for your soules, as they that must giue an account, [...]. 16, 2. that they may do it with ioy, & not with greefe, for that is vnprofitable for you. Some offices haue no accounts, or easie and very small belonging vnto it: but this hath an heauy and streight accounts: because the blood of such as perish, shall be required at the watchmans hands that hath neglected his duty.
Reason 3 Thirdly, we haue a gracious promise of a great reward. Our paines shall be so rewarded, that greater reward shall be for greater paines, as the Apostle teacheth, 1 Cor. 3, 8. He that planteth, and he that watereth are one: and euery man shall receiue his owne reward, according to his owne labour. The Apostle Peter concludeth this, chap. 5, 4. When the chiefe Shepheard shall appeare, [...]. 12, 3. we shall receiue a crowne of glory that fadeth not away. This ought to encourage vs to our duty, to consider that our labour shall not be in vaine in the Lord.
Ʋse 1 The vses remaine. First, seeing the Ministers must keep watch & ward ouer the soules of the people, it serueth to reprooue such as make it a matter of ease, and therefore when they are once entred into that calling, do giue themselues to idlenesse and security, [...]e first re [...]ofe. not considering that it is a worke, full of labour and imployment, full of difficulty and businesse. True it is, the Ministery is an honour, but withall it is a burden: so that whosoeuer will haue the honour, must beare the burden vpon his shoulders, for these cannot be separated. These two are as companions that cannot be diuided. Euery one is willing to heare of the dignity, but euery one is not willing to discharge the duty: euery one is ready to be preferred, but euery one is not so ready to profite others. God requireth of all Pastors, that they should instruct the ignorant,Tim. 3, 16. [...]ek. 34, 4. Thess. 5, 14. bring home them that wander, heale the diseased, comfort the distressed, support the weake, admonish the disorderly, conuince the erronious, reproue the vicious: but these sluggards that sleepe and delight in sleeping, will do nothing at all, regarding the fleece rather then the sheepe, and the benefit to themselues, more then profit to their hearers. Woe vnto such idle bellies; woe vnto such hard masters, who reape where they haue not sowen, and gather where they haue not strewed, who hiding their talents, are conuinced of greeuous iniquity in the sight of God and man. For besides those euilles which they haue of their owne, they are guilty of the death of other men, not onely as accessaries, but as principall procurers of their destruction.
This is a certaine truth, neuer to be forgotten, but to be engrauen in the hearts of euery Minister, as it were with a pen of iron, or the point of a Diamond, that so many we do kill, and euen murder their soules, as we suffer thorough our negligence and silence to perish,Gregor. hom. 11 in Ezek. & so to fall into the clawes and iawes of the diuell, who goeth about like a roaring Lyon, seeking whom he may deuoure. The Diuell standeth at receit as a cunning huntesman to cath his prey. Now he hunteth for soules, a more cruell hunter then euer Nimrod was, and these are as the diuels dogges to driue them into his nets.
If we will approue our selues to bee true Ministers indeed, we must confesse that wee are bound with a treble band of necessity, to discharge our duty, as it were with 3, strong chaines that are not easily broken; one, in regard of our selues; another, in regard of the people; and the third, in regard of God and his glory, that ought euermore to be before our eyes. The Apostle saith of himselfe, 1. Cor. 9, 16. A necessity is laide vpon me, yea, woe is vnto me, if I preach not the Gospel. They are subiect to the curse of men, that in time of famine & dearth, do withhold the corne, Prou. 11, 26. Such the people shall curse, but blessing shall be vpon the head of him that selleth it. In like manner, such as withdraw the food of mens soules, and gather it as ingrossers into their owne hands, are accursed, not of men onely, but also of God, and his curse shall enter into their soules, and not leaue them vntill he haue rooted them out: because they feede not the flocke, but feed vpon it: prey vpon it, but doe not pray for it. In regard of the people, our Sauiour saith, Luke 10, 42. One thing is necessary, and woe to them that heare not the Gospel: for as great a necessity is laide vpon the hearer, as vpō the Minister, so that where there is no vision, the people perish.Prou. 29, 18. If then we take heed to our selues, and vnto the doctrine, and continue in them, in doing this, we shall both saue our selues, and those that heare vs, 1 Tim. 4, 16.
Lastly, the consideration of Gods glory ought to be as a spurre to pricke vs forwarde to do our duties. The Apostle speaking of the Thessalonians, a most worthy Church abounding in all heauenly graces, calleth them his glory, his ioy, his hope, his crowne in the presence of our Lord Iesus Christ at his coming.1 Th. 2, 19, 20. Howbeit his glory was ioyned with the glory of God, otherwise his glory would haue turned to his shame. Hereby is the Father glorified, when we bring forth much fruite to the obedience of the Gospel: and therefore the loue of God should compell and constraine vs to publish the glad tydings of saluation Hence it is, that Christ exhorteth Peter againe and againe, as he loued him, to feed his sheepe and his lambes, Iohn 21, 16, 17. So then, such as are negligent in their duties, declare plainly, that they neither loue God, nor care for the people, nor regard their owne soules.
The second reproofe.Secondly, they are reproued that are ignorant and cannot, as they that are idle and will not teach: they that are vnskilfull, as well as they that are wilfull in detaining the word of life, the food of the soule from the people. These haue no knowledge themselues, and therefore cannot builde vp others in knowledge. They starue themselues, and therefore haue no bread to bring forth to saue the liues of others. They haue nothing in them, and therefore cannot shew any olde or new store. They are poore, and therefore haue no treasure to bestow vpon others.
No man ought to aduenture his owne soule, though he might aduantage himselfe therby, to winne the whole world, as Christ teacheth, Math. 16, verse 26. For what should this profite him in the end, when he hath cast vp his accounts, and compared his gaines and losses together? But these foolish men, to get not the gaine of all the kingdomes of the earth, but the tithes and reuenues of some one little parish, do hazard their owne soules nay more then that, the soules of many people, whom they rob sacrilegiously of the meanes of their saluation. These also are cruell mothers, or land-monsters, that in stead of feeding their children, do starue them, being worse then the sea monsters,Lam. 4, 3, 4. who draw out the brests, and giue sucke to their young ones; whereas these are become cruell, like the Ostriches in the wildernesse, so that the tongue of the sucking childe cleaueth to the roofe of his mouth for thirst, the young children aske bread, and no man breaketh it vnto them. They are silly watchmen, that in stead of warning the people, do deliuer them & betray them into the hands of the enemy. They are miserable shepheards, who in stead of pasturing their sheepe, do pester them and poison them rather, and suffer the wolfe to rent them in pieces. Christ sent out his Disciples, as sheep among wolues, Math. 10: but these are wolues among sheep, sent out by Satan to annoy the Church. They take vpon rhem to bee Captaines to conduct the host of God, but they haue no skill to doe it, and therefore woe to the people that are vnder them. It were better for them to take the place of a common souldier, and comfortably to serue in it, then by taking vpon them an higher charge of command then they can mannage, to destroy themselues, and ouerthrow many others that depend vpon them. It were better for them to learne, then to teach: and to be hearers of others, then speakers to others. Let them not despise this counsell giuen vnto them, who are fitter to be gouerned and commanded by others, then to rule and command ouer others, lest they repent when it is too late.
Thirdly, seeing the office of the Ministery is an office of trust,The third reproofe. it reproueth al such as take the charge of soules themselues, and commit them to a curate or substitute, contenting thē selues to reape the profit, but contemning to discharge the duty which they ought to doe. They go away with the fattest of the fruites of the earth, and haue oftentimes poore hunger-staruen deputies to supply their places, whose mouthes they stop with a little morsel, by which meanes also, the people go away with hunger-staruen soules. Christ preached not to the people by substitutes, to ease himselfe, or enrich himselfe, or magnifie himselfe, sitting Doctor-like at home; but took paines in his owne person, he went about from City to City, teaching and preaching in their Synagogues, taking all occasion to doe good to their soules and bodies; to their soules, by instructing of them: to their bodies, by healing of them. He was annointed as the Prophet of the Church,Esay 61, 1. Luke 4, 18▪ to preach good tydings vnto the meeke; and was sent to binde vp the broken hearted, and to proclaime liberty to the captiues: he doth not account his duty discharged, by sending out his Apostles, like to those that lay heauy burdens vpō other mens shoulders, and will not touch them with their little finger; but he ioyned his labours with theirs, ioyntly to build vp the house of God. The Prophet saith, Woe to the idoll Shepheard that leaueth the flocke: the sword shall be vpon his arme, and vpon his right eye: his arme shall bee cleane dryed vp, and his right eye shall be vtterly darkned, Zac. 11, 17. These are no better then hirelings, who care for the hire, but not for the heard: they are willing to catch from them what they can, but deliuer vnto them little or nothing. It is a ruled case by the Apostle, Rom. 12. He that hath an office, let him attend on his office: if then themselues must waite, they cannot be discharged of their waiting by any deputies, where their presence in their proper persons is required.
Hence it is, that the Apostle ioyneth their owne labour, and their owne reward together, 1 Corinth. 3, verse 8. If then labour be not proper, the recompence should not bee proper: if it be another mans paines, it ought to be another mans reward. If then they labour by another, they shall be rewarded by another; and therefore let them take heed, lest as they depriue the Church of their labours, themselues also be depriued of their reward, when the great Shepheard of the sheepe shall appeare in glory.
Let them therefore alwaies haue in remembrance the good affection of the Apostle toward the people, 2 Corinth. 12, verse 14. Behold, the third time I am ready to come to you, and I will not be burdensome vnto you, for I seeke not yours, but you: for the children ought not to lay vp for the parents, but the parents for the children. Heere is the duty of a right Pastor, not to seeke gaine by the sheepe, but to saue the sheepe. His desire was not to enrich himselfe but the people. The marke that he aymed at, was not couetousnesse; but to plant godlinesse in the people, and so winne them to God.
Woe vnto them that are otherwise minded, for God wil reueale it in due time. What then? should not the Minister liue of his labours in the Church? [...]ect. Or is it vnlawfull to take any recompence of his hearers? Was not Paul the father of the Philippians, because they maintained him, and ministred vnto him being absent? Or was none of the rest of the Apostles a father, because the Churches supplied their wants? I answer, the Apostle hath no such meaning: [...]wer. forasmuch as naturall parents themselues are to be nourished by their children in their old age, or when they fall into decay, as we see in the example of Ioseph, who preserued aliue both his father and brethren in the yeares of famine: but he declareth, that whatsoeuer he did vnto them, proceeded from a fatherly affection toward them, and that as a father he desired to enrich them with heauenly blessings in Christ, beeing carefull by all meanes to gaine their soules to God, not their wealth vnto himselfe. O that all such as are entred into this office, & haue taken this charge vpon them, were thus minded! O that the zeale of Gods house had euen eaten them vp, that they would preferre the saluation of his people, before their owne greedy and couetous affections! O that they could in these daies set before their eyes, the account that they are to giue for the sheepe committed vnto them!
Giue me leaue in this place, though it bee not according to mine ordinary manner, to lay before you a parable, which also is a true history, and therefore may not vnfitly be called an historicall parable, or a parabolicall history, it being indeed both of them: and for our better knowledge, I will sette downe certaine markes in stead of the men, [...]tis pro no [...]e signis. Ho [...] de art. Poet. defining the persons by certaine letters, but concealing their names.
G. A certaine man trauelling by the way, & meeting with a Minister that was also holden skilfull in the lawes, said vnto him, Sir, I am glad I haue met with you so fitly at this time, for I am like shortly to come into some trouble, if I doe no not looke to my selfe to preuent the danger: now I haue alwaies taken you for my friend, and therefore let me bee so bold as to aske a question of you, wherein I vnderstand and know very well, that you are able to resolue me in this and a farre greater matter.
C. The Minister answered, I am no lawyer; yet (my friend) I will do what I can for you, and giue you the best counsell that lieth in me.
G. Sir, the case is this; There was a Gentleman not farre from vs, committed to my custody certaine sheepe to keepe, and indeed I cannot deny, he gaue me a great charge of them, and promised me a good reward for my labour, so that I vndertooke the looking to them, and the feeding of them. But because I had other sheepe of mine owne also, so that I could by no possible meanes looke to both flocks; I put them out to another, who agreed for a certaine stipend couenanted between vs▪ to looke vnto them: yet he was carelesse altogether in the businesse, so that some of them stragled from the flocke and were lost; others starued for want of feeding; others were too high of the gall; others the worms did gnaw and eate vnto the bones; and others dyed of the rot; wofull is the state of that flocke. To be short, and not to trouble your patience any farther, the owner of them refuseth to deale with him that suffered the flocke to go to hauocke, but commeth vpon me, and requireth them at my hands, and threatneth to trouble me for them.
C. No maruaile, said the Minister: you are bound to answer for them: you vndertooke the keeping of them, and therefore you are to be charged with them. If I commit a treasure vnto you to keepe, I must aske it againe of you, and not of another. If you put out your childe to nurse, you wil require it againe of the Nurse that vndertooke the keeping of it.
G. I confesse (answered the other,) this to be true: but by your leaue Sir, the case is altered in my matter. For there seemeth vnto me small reason in it, and little conscience, to require that parcell of sheepe at my hands, forasmuch as I designed them ouer to another, and hee promised before many witnesses to discharge me.
C. The Minister replied, That is no matter, it is a plaine case; you tooke vpon you to see vnto them, and therefore it is great equity and conscience, that you make them good. This standeth with good reason, & is grounded vpon the law of God and man. I dare assure you, the law will passe against you by any verdict of twelue men in England, and you will be constrained to pay for them. The Gentleman trusted you with them, and not your deputy, and therefore I know no remedy for you, nor any way to helpe you.
G. I am now satisfied, I thinke you haue giuen a right iudgement. But good Sir, if the case be thus, how commeth it to passe that you do the like, and yet do not see it, or if you doe, yet thinke your selfe blamelesse? The great Shepheard of the sheepe, Christ Iesus, hath committed his sheepe to you; and you hauing also other sheepe, haue committed one parcel to your Curate and Substitute, who is careles and vnconscionable, and suffereth them to perish: how is it then that you, who went about to perswade me, do not perswade your owne heart, that his negligence shall not excuse you, but that the master of the sheepe will require them at your hands? Is it law against me, and not against your selfe? Is it equity, reason, and conscience, that I should answer for them that are lost: and doth it not stand with as great equity, reason and conscience, that you shold answer for such as you suffer to perish? I may say therefore to you as Nathan did to [Page 192] Dauid, You are the man. The case is yours, and the danger is turned vpon your own head. Repent and amend, lest Christ say vnto you, Thou euill and slothfull seruant, Luc. 19, 22. out of thine owne mouth will I iudge thee. To leaue this parable, let vs learne to looke to our seuerall functions with all diligence, remembring the great charge we haue taken vpon vs, the mainteinance that we do reape from it, and lastly, the accounts we shall giue of it.
Ʋse 2 Secondly, it teacheth the Ministers, as they desire the saluation of their people, whom Christ hath redeemed with his most precious blood, so they ought to be diligent in preaching the word in season and out of season; that their consciences may beare them witnes, that aboue all things they seeke to glorifie God in the instruction, conuersion, and saluation of the people. Great was the care of the Prophets to warne the people of God of their sinnes. They stood vpon their watch towers to descry the enemies. They attended the flocke committed vnto them. We haue a multitude of examples as it were a cloud of witnesses that haue gone before vs in this office: but especially let vs looke vnto Iesus Christ, the author and finisher of our faith, O what diligence vnspeakable appeared in him? The Euangelist noteth this out by many circumstances, Math. 9, 35, & 4, 23. Iesus went about all the Cities and Ʋillages, teaching in their Synagogues, and preaching the Gospel of the kingdome, and healing euery sicknesse, & euery disease among the people. The very word of going about from place to place, doth carry with it a manifest signification of painefulnesse. He refused to tarry long in one place, as appeareth in his answer to the Samaritans, Iohn 4. It was his meate and drinke to do the wil of his heauenly Father, for therefore he was sent. He preached and wrought miracles, not only to those that came vnto him, or were brought before him, but of his owne accord he went about vnrequested.
Secondly, it is a signe of no small diligence, in that he offered his trauell, not onely to one place, but to many: not onely to great Cities, but also to small townes and to little villages; as appeareth in the perambulation or visitation that he made for the instructiō of the soules of the poore people that wandred as sheepe without a Shepheard, preaching diligently in euery place as he went.
Thirdly, he leaueth not vnvisited and vnfrequented euery Synagogue or place of publike assembly for the preaching of the word, he tooke all occasions, and watched all opportunities to do good; he taught in the City, in the wildernesse, in the high waies, on the sea-shore, in the Ship, on the plaine, on the Mountaine, in the publike Temple, in priuate houses, in the corne fields, and where not?
Fourthly, the matter which in his doctrine he handled, namely, the Gospel of the kingdome, serueth to commend his painfulnesse vnto vs: forasmuch as truely and sincerely to preach the Gospel, is a worke of much labor, wonderfull care, and great diligence.
Fiftly, his desire was to doe all good that might be, not onely to their bodies, but to their soules: seeing he did not onely teach them, but healed, not some sorts, but all kindes of sicknesses and diseases. None of them, though neuer so dangerous and desperate, were to him incurable.
Lastly, he could not bee staied from preaching sound doctrine, and healing vnsound bodies, by the vncharitable slanders and wicked reports of the Scribes and Pharisies, who, ascribing the working of his miracles, to the power of Beelzebub the Prince of diuelles, spake all manner of euill against him. This worthy example and perfect patterne of all righteousnes, the cheefe Pastour of the sheep, ought we all to imitate that are entred into this calling: let it be as a glasse to behold our faces, and as a rule or squire to examine al our actions by it, that thereby we may stir vp our selues to be diligent in our Ministery.Seueral branches of this vse. This hath sundry branches pertaining to it, & issuing out of the same roote.
First of all, all Pastours must be diligent to know the state of their flockes, and to take heed to their heards, as Prou. 27, 23, 24. Forasmuch as riches are not for euer, and the crowne endureth not to euery generatiō. Such as are absent from them ordinarily, cannot possibly know in what state they stand, they must of necessity be ignorant of their condition. When the master of the family is away, the fellow seruants begin to smite one another, & to eate and drinke with the drunken, Mat. 24, 49. When Moses was in the Mount, & absent from the people, they fell into idolatry, and worshipped a golden calfe, Exod. 32. The presence of the Minister ought to be an example of vertue, and a stay to them in all welldoing.
Secondly, we must not be discouraged by the vngodly speeches & venemous tongues of wicked men, thereby growing negligent in our functions. Christ himselfe was euilly intreated, counted a diuell, called a Samaritan, esteemed a wine-bibber, and branded to be a glutton, a friend of Publicans and sinners; yet he ceassed not to teach and preach in euery city and village. Eliah is charged to be a troubler of the state, yet he shrinketh not backe, nor spareth to rebuke the idolatries of the Priests of Baal, 1 Kings 18, 17.Acts 16, 20 Paul and Silas are reported to trouble the City (as Eliah before was to trouble Israel) yet they continue and are not afraid to preach the Gospel of saluation. Amos was accused to the King by Amaziah, to haue conspired aginst him, Amos 7, 10. yet he would not giue ouer, nor hold his peace. This is a common practise of leud and prophane persons, to perswade mē of great countenance and high places, that we preach against them, and that it is not the word of GOD that reprooueth [Page 193] them, but that we single them out, and so entitle them to our reprehensions; verifying the saying of the Prophet, They hate him that rebuketh in the gate, and they abhorre him that speaketh vprightly, Amos 5, 10. But sinne must not be left vnreproued, and we must with deafe eares, and dumbe tongues, and blinde eies passe ouer such slanders, as vnworthy to be answered or regarded; and let vs, endeuouring to carry a cleere conscience, goe forward diligently and earnestly in the course of our Ministery, remembring the example of Christ our Sauiour, whom no cauils nor quarrels of his enemies, could restraine from preaching the word to instruct the soule, neither from working miracles to do good to the body; and considering that he pronounceth all those blessed that are reuiled, persecuted, and slandered for the truths sake, Because after the same manner they dealt with the Prophets that were before vs, Mat. 5, 11, 12.
Thirdly, we must not be afraid of the faces and frownes of men. It is the weaknesse and frailety of many men, that they are ready to stand still and start backe at euery high and bigge looke of the wicked, and thereby waxe feeble and faint-hearted at the great threatnings of the mighty.
Hence it is, that the Lord saith, Ezek. 3, 8, 9. I haue made thy face strong against their faces, and thy forehead strong against their foreheads: as an adamant harder then flint haue I made thy forehead; feare them not, neither be dismaied at their lookes, though they be a rebellious house. So he willeth Ieremy to speake vnto the people all that he commanded him, and that he be not dismaied at their faces, [...] 1, 17. lest he be confounded before them.
Lastly, we must wisely apply the word to the capacity and vnderstanding of all. To speake generally to all, is as it were to houer in the aire, and in effect to speake to none. The hearts of men are stony, and are not easily broken. They are as tough wood, that must haue many strong blowes to cleaue it. This is to diuide the word of truth aright, [...]im. 2, 15. to giue euery one his portion of meat in due season. Then doth the word become effectuall and is made profitable vnto vs, and preached with power and authority, when it is brought home to the doores of our hearts, and applied vnto our consciences.
True it is, we cannot abide to haue our sores touched, and our wounds searched: but this is the onely true and right meanes to be cured. We must therefore make much of such teaching and of such Teachers, and as we tender the saluation of our soules, so wee must desire to haue the word thus opened, & when it is so deliuered and handled, let vs submit our selues vnto it with all reuerence and carefulnes. It is a spirituall knife to launce vs, and to let out our corruptions, which are ready to fester within vs, and to hinder the worke of it.
Lastly, this serueth for instruction in a necessary Ʋse 3 duty required of the people toward their Pastours, that seeing they haue a great charge ouer them to teach them, they ought willingly to giue vnto them recompence of their labour, and a liberall maintenance for the worke of the Ministery. It is the ordinance not of man, but of GOD, that they which spend their time, their study, their gifts, their strength, their substance, and euen themselues in the most profitable and necessary seruice of the Church,1 Cor. 9, 14. should be bountifully prouided for, and haue no iust cause to complaine of want. This will appeare very plainely vnto vs,How the Leuites were maintained vnder the law. if we consider what alowance was giuen to the Leuites vnder the Law, and how the maintenance of the Ministery standeth vnder the Gospel.
First of all, the Scripture teacheth, that they had 48, Cities, and two thousand cubites of ground from their walles, which I may call as it were their glebe lands, Numb. 35. This was to them a liberall portion, and in so small a country, a great proportion.
Secondly, they had the tithes of corne,Num. 18, 21. Leu. 27, 30, 32 of wine, of oyle, and of all fruites & herbes, together with the tithes of the heards and flockes.
Thirdly,Exod. 34, 19, 20. they had the first borne of all sorts of cattell, as of Beeues, of Sheep, & of Goats, as also the prices of the rest according to the Priests estimation, Ezek. 44, 30. Neh. 10, 36. Likewise they had the first borne of men redeemed at a certaine price, to wit, at fiue shekels a man.
Fourthly, there was appropriated vnto thē the first fruites of wine, of oyle, of wooll, of corne, and of their dough, Numb. 18, 13.Deut. 18, 4. Nehe. 10, 35.
Fiftly, he had all the oblations and vowes, and whatsoeuer was dedicated vnto God and separated from the common vse, Numb. 18, 8. Ezek. 44, 29, 30.
Sixtly, the meat offerings, the sin offerings, & the trespasse offerings, the heaue offerings, and the shake offerings, and the shew-bread, Numb. 18, 9, 11. Leuit. 24, verse 9. Mat. 12, 5.
Seuenthly, the aboundance and multitude of the sacrifices yeelded vnto them a great alowance: of the peace offerings they had the brest and the shoulder; of others, they had more, of euery sacrifice they had somewhat. Numb. 18, 18. Leuit. 7, 31, 32, 34. Deut. 18, 3. Leuit. 7, 8.
Eightly, all the males were to appeare thrice a yeare before the Lord, Exod. 23, 15, and 34, 20: but none were to appeare empty before him.
Ninthly, if any man had defrauded his neighbour, and purloined his goods from him, and he haue no kinsman to recompence the trespasse vnto, the trespasse is to be recompenced to the Lord, euen to the Priest, Numb. 5, 8. The dooer of wrong is not to retaine it, but it shall remaine to the Priests vse, in case the owner be dead and haue left no kinesman behinde him.
Lastly, all these former duties were to be paid in kinde; if any desired to redeeme them, he must pay, not after his owne pleasure or price, but according to the Priests valuation, and must adde a fift part thereunto: if any part or parcell were detained,Leuit. 5, 15, 16 he was to bring a Ramme for an offering, & to make good that which he withheld, & as an ouerplus to adde a fift part thereunto. Wherefore, all things being duely considered, the maintenance of the Priests and Leuites was both liberall and honourable. Liberall, in regard of quantity and quality. Honourable, in respect of the manner, inasmuch as they were commanded to bring their offerings or gifts into ye Temple,Philo de honor. Sacerd. that from thence they might receiue thē as from the hands of God himselfe, lest the people when they brought any of their duties should vpbraid the Priest, as if he were beholden vnto them. This is the fashion and corrupt course of many vnthankfull wretches in these our daies, that plead for nothing but for their backes, and bellies, and coffers, that care not whether religion goe forward or backward, that hit the Ministers in the teeth with their paiments and liberality toward them, & thinke they liue an easie and pleasant life by the sweat of other mens browes.
So then, seeing the Ministers vnder the law that serued at the Altar had such meanes of maintenance, that they might giue themselues wholly to holy things: much more ought the Ministers of God in the time of the Gospel to be well prouided for. For as their office is greater, so the reward of their labours should be better. Our Sauiour teacheth, Math. 11, verse 11. that he which is least in the kingdome of heauen, is greater then Iohn and the Prophets; that is, the Ministers of the Gospel haue receiued an higher calling then all that went before them, and therefore there ought not to be a lower respect had vnto them. God therefore would haue them well maintained, as not pompously, so not poorely: as not wallowing in superfluity, so not wanting through necessity. They must be releeued bountifully, not liue beggerly: liberally, not sparingly or pinchingly, to the end they attend and imploy themselues in the duties of their callings, and not to be driuen or distracted from them through penury. The Apostle pointeth vnto this in the Epistle to the Galatians, ch. 6, v. 6. Let him that is taught in the word, communicate vnto him that teacheth, in all good things. And in the 9. chapter, verse 7, of the former Epistle to the Corinthians, he confirmeth this truth at large, Who goeth a warfare at his owne cost? Who planteth a vineyard, and eateth not the fruite of it? &c. The Ministers are the Captaines or Colonels of the Lords host; they are the planters of his vineyard; they are the shepheards of his flocke: and therefore ought to haue maintenance from the Church.
1 Cor, 9, 9, 10.Secondly, it were a kinde of wrong and iniustice to muzzle the mouth of the Oxe that treadeth out the Corne: 1 Tim. 5, 11 the calling of the Minister is laborious, they are the Lords ploughmen, seedmen, and haruest-men. His ploughmen, to plough vp the ground of mens hearts, Ier. 4, 3, 4: to harrow them, and as it were to fashion them anew, that so they may be fitted to bring foorth fruite, when all thornes and thistles are grubbed vp and remoued. His seed-men, to sowe the precious and immortall seed of the word in their hearts, whereby they are regenerated and borne anew, Luke 8, verse 11. 1 Pet. 1, verse 23. His haruest-men, to gather his corne into his barne, that the sonnes and daughters of almighty God may haue the food of life broken vnto them, and not perish through famine.
Thirdly, the Minister communicateth spirituall things vnto the people, which are of much more value then all temporal and earthly things. Hence it is, that the Apostle saith, Is it then a great matter, if we reape your carnall things? As if he should say,1 Cor. 9, 11. If we bestow vppon you the greater, we may well receiue the lesser things, not as a beneuolence, but as a recompence, albeit no sufficient compensation of our labours can be bestowed vpon vs, forasmuch as they owe vnto vs, euen themselues, as Paul speaketh to Philemon.
Fourthly, as the Leuiticall Priests for their seruice in the Sanctuary had a large and liberall maintenance, so ought the Ministers of the Gospel: They which minister about the holy things, liue of the things of the Temple, D. Down [...] in his ser [...] of the dig [...] and duty of the Minister. and they which waite at the Altar, are partakers with the Altar: euen so hath the Lord ordained, that they which preach the Gospel, should liue of the Gospel, 1 Corinth. 9, verse 13, 14. This condemneth the couetous practises and niggardly dealings of worldly minded men toward the Ministers, who account them that attend vpon this calling vnworthy any allowance, as being in their foolish opinion and diuellish conceit, an idle, and needlesse, and fruitlesse function. These men are of so wretched and corrupt consciences, and so voide of the feare of God and man, that whatsoeuer they can cunningly purloyne, and fraudulently conuey away from them, they thinke it well gotten and gained. But let these men know, and lay it vp in their hearts, and apply it to their consciences, that as the Ministery of the word is the ordinance of God, and the maintenance of the Ministery is the ordinance of God: so such as set themselues with might and maine against it, eyther to disanull the preaching of it, or to hinder the free passage of it, whether it be openly or couertly, whether it be directly or indirectly, do fight against God, prouoke his wrath against them, sinne against their owne soules, and ouerthrow the saluation of many thousands that might be called and conuerted by it.
Many damnable hypocrites there are in the world, that dare not openly speake against the Ministery of the word, and the preaching of [Page 195] the Gospel; for then all men would condemne them, and be ready to cry shame vpon them, all men would paint and point them out with the finger, and hisse at them as they goe in the streetes: euery one would shunne them as diuelles incarnate. Whosoeuer should forbid the Trumpet to be blowne in time of warre, would be taken for a traitour, and as one that goeth about to betray the army into the hand of the enemy. Or he that should forbidde the souldiers to gird their swords by their sides, would he not be esteemed to be an hollow hearted friend, and secretly to fauour the contrary side? So is the case of such, as would not haue the Minister cry aloud, to lift vp his voice as a Trumpet, [...]y 58, 1. and shew the people their transgressions; nor to strike at the sinnes of men with the sword of the Spirit, they do vndermine the City of God, and vtterly betray the cause of religion. If wee looke to haue religion prosper, we must looke to the Ministery that it be vpholden: if we let it alone, & haue no regard vnto it, whether it flourish or decay, and suffer euery base and beastly companion to flout at it, and insult ouer it, wee strike at the heart of religion, and giue a deadly blow vnto the cause of God. Wherefore, they are constrained to put on a vizard, and as it were to maske themselues, that they may play their parts, & not appeare in their proper likenesse: so that all their quarrell is against the Ministers in outward shew, they are made the causes of all diuisions and contentions in the places where they liue & preach the word. These Sycophants would make the world beleeue, that Preachers make debate among men, and they know whole townes diuided one against another, since they had a teaching Minister; so that whereas before they liued & loued together as honest neighbours & good friends, now there is dissention sowen among them, and they hate one another as enemies. These are they that hold, that the dogges are the cause why the sheepe and wolues do not agree, whereas if they were tyed vp, the whole flock would quickly be a prey to the wolues. Thus did Ahab charge Eliah to trouble Israel, 1 Kings 18, 17. So the Apostles are accused to trouble the City, [...]s 16, 20, 21 while they taught the people.
If Paul cry out against Diana and the gods that are made with hands, and the idolatrous worship done vnto them, there will arise no small stirre among those that seemed quiet before: [...]s 19, 29. forasmuch as Demetrius and the rest of the workemen of like occupation (that thriue by such meanes, and get their gaine by vnlawfull waies) will be full of wrath, and fill a whole City with confusion.
There is a carnall peace which is in the flesh, which Christ professeth he came to dissolue & disanull, Math. 10, 34. Thinke not that I am come to send peace on earth: I came not to send peace, but a sword, &c. God and the diuell cannot agree together, light and darknesse will not be companions: the godly and the wicked cannot be at one. So thē, the fault of contention is to be laid vpon the wicked and vngodly, who fret and rage against the word, because it layeth open their filthinesse, and bewrayeth their corruptions. While darknesse couereth the earth, much foule matter is hidden and is not seene: but when the day appeareth, and the Sunne shineth, it can no longer be kept secret, for the light,1 Cor. 4, 5▪ [...] as the Apostle saith, doth manifest all things, euen the counsels of the heart.
But to returne to the point before handled, from whence we haue a little digressed, to answer the obiections of these cauillers, whose mouthes must be stopped, who, while they take from the Ministers their maintenance, do through their sides giue a sore wound to the word it selfe, and take away the key of knowledge from the people. The wise man faith, Prou. 20, 25. It is a snare to the man, who deuoureth that which is holy. Tithes are consecrated vnto God and to his seruice, and therefore are not to be applied to common vses, or detained from the right owners of them. Properly God challengeth them as his owne, and he hath assigned them to his Ministers. When Belteshazzar abused to common & prophane vses the golden vessels of the Temple, Dan. 5, 2, 5 [...] which Nebuchadnezzar carried away, he enioyed not his pleasures long; for in the middest of all his iolity, came foorth fingers of a mans hand, and wrote his destruction vpon the plaister of the wall of his owne Pallace. It was sacriledge in Achan, to take away any part or parcell of that which was consecrated to God,Iosh. 7, 20. and in the end the Lord found him out, and he was stoned. It was sacriledge in Ananias and Sapphira his wife, to detaine any whit of that which themselues had consecrated vnto God,Acts 5, 2, 3 and might before beene lawfully enioyed: yet was that possession a snare vnto them, and brought sudden death by the heauy hand of God vpon them. O that all Church-robbers, and Minister-robbers, and Religion-robbers would haue these examples as fearefull spectacles continually before their eyes, and be moued thereby liberally to giue that which they cannot conscionably detaine: forasmuch as it is an audacious and sacrilegious robbing, not of man, but of God himselfe. It is an infamous crime to be a theefe and a robber, but it is much more reprochfull to bee a spirituall stealer.
Hence it is, that the LORD saith by his Prophet, Will a man spoile his gods? yet ye haue spoiled me. But ye say, wherein haue we spoiled thee? Malac. 3, 8. In tithes and offerings. Where we see, the Lord accounteth it a spoiling of himselfe, euen because the right of the tithes and offerings was alienated & auerted from the right vse, and therby his seruice was greatly prophaned, and the edification of the people shamefully hindred.
If these rhinges will not enter into [Page 196] our stony hearts harder then the adamant, if the glory of God, which should be more dear then our liues, be not precious vnto vs; if the destruction of thousands soules, for whom Christ dyed, be not regarded of vs; if the decay of religion and the ruine of the Gospel, be as a toy or trifle vnto vs: yet at least let vs alwaies haue before vs the iudgement of God vpon our selues, and be well assured, that the wrongfull and vniust detaining of the Lords portion from the Lords Pastours, shall bring such a curse vpon the rest of our substance, that it shall be as the eares of corne that are blasted: yea, it shall kindle such a fire in the middest of our houses, that it shall consume them with the timber thereof, and the stones thereof. The Lord hauing by the Prophet Malachi, charged his people with spoiling him in tithes and offerings, he addeth this in the next words, Ye are cursed with a curse, for ye haue spoiled me, Mal. 3, 9. euen this whole Nation. The zeale that Dauid had for the house of GOD was very great, so that he professeth, it had euen eaten him vp, Psal. 69: and indeed he sheweth no lesse by his owne practise. For when Araunah the Iebusite, as a King in the willingnesse of spirit, offered to giue to Dauid Oxen for burnt sacrifice, and the threshing instruments for wood, that he might build an altar and offer thereon: he would not accept of it at his hands,2 Sam. 24, 24. neither offer to the Lord his God that which cost him nothing, as one esteeming (in so doing) the precious things of GOD, light and of small account. O how farre are these men from this heauenly affection of this holy seruant of God? He accounted nothing too good to giue to God: but they account it an happy turne, if they might goe away scotfree, and pay nothing at all toward the maintenance of the Ministery of the word. It is strange to see how bountifull many are, and euen prodigall, that they care not what they waste and consume in following their owne pleasures, pastimes, and vanities of their corrupt hearts; and yet how backward and pinching they are oftentimes for one halfepeny that is going from them, and comming eyther toward the poore, or toward the Minister. But marke the secret and iust iudgement of God vpon them, and tremble at it, or rather feare him that inflicteth it, and paieth them home in their owne kinde, & punisheth them proportionably according to their sinne: for he detaineth his graces from them, and sendeth them poore and leane soules that are ready to famish and perish, through want of heauenly and spirituall food.Two extremes touching the Ministers. True it is, there haue beene two extremes in the world, both touching the estimation of their persons, & touching the compensation of their labours. In former times, the people did so highly account of them, that they did sticke and cleaue too much to their persons, and therefore Paul saith, 1 Cor. 3, 5, 7. Who is Paul? and who is Apollo? but the Ministers by whom ye beleeued, euen as the Lord gaue to euery man: so then, neither is he that planteth, any thing, neither he that watereth, but God that gaue the increase: but in our times, there appeareth not such forwardnesse, wherein they are contemned & despised. This is one extreme. Likewise, in former times, they were ready to giue all, and yet they thought al to be too little: now they would willingly (if they might) take away all: so that if some positiue lawes did not stay them and restraine them, their consciences are so large,How the Ministers are dealt withal. that they would suffer them well enough to take the corne, and feed the Minister with the straw: they could be content to fill themselues with the Calues out of the stall, and to eate the fattest of them, and then to reserue the refuse for the Minister, and to giue them the bones to gnaw vpon, which they offer to their dogges, and yet thinke that too good for them. A goodly recompence for their great paines! They are not ashamed to share the wool of the flocke among themselues, and to cloathe themselues therewith: and then to cast the tailes to their Teachers, and to stoppe their mouthes with the dung and drauery that is good for nothing. Thus are they affected toward religion, and the promoting of the word and worship of God: they care not though all rudenesse and barbarisme were among vs, and the world were become a receptacle of all atheisme, like a wildernesse ouergrowne with nettles, bryars, and all noysome weeds, if so be they might get any aduantage by the ruine and ouerthrow of the Gospel. In the late daies of superstition (which many now liuing can yet remember) the people generally were most bountifull to their sacrificing Masse-Priests, who fed them with corne that is musty and mouldred, or rather with huskes, fitter for swine then for the seruants of God: and yet they thought nothing too good for them, nothing too much to bestow vpon them, as the idolatrous Egyptians nourished their idolatrous Priests in the yeares of famine, Gen. 47:Gen. 47, 22. so that their Land was not set to sale, hauing a portion assigned vnto them of Pharaoh, and eating the portion which he gaue them. Now our people are better taught, yet they pay all duties and demands for the most part grudgingly, and murmure at all things that go from themselues, as if a man did cut a peece of flesh out of their sides, or let them blood at the hart veine. Then they had a zeale, though not according to knowledge; and a conscience, though it were blinde: now indeed, by reason of the labours of the Ministers which stretch out their hands all the day long, & spend their strength among them, they haue science, but little or no conscience; the Gospel would be welcome vnto them, at least in word, prouided that it do not any way displease them or disease them, neither be costly or burdensome vnto thē: otherwise, if they must depart with any of their morsels, they care not for it, nor esteeme any thing of it, nor will be ruled by [Page 197] it, nor order their liues after it.
33. Of Merari was the family of the Mahlites, and the family of the Mushites: these are the families of Merari.
34. And those that were numbred of them, according to the number of all the males from a moneth old and vpward, were sixe thousand and two hundred.
35 And the chiefe of the house of the families of Merari, was Zuriel the sonne of Abihail: these shall pitch on the side of the Tabernacle Northwards.
36. And vnder the custody and charge of the sonnes of Merari, shall be the boards of the Tabernacle, and the barres thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, and all that serueth thereto.
37. And the pillars of the Court round about, and their sockets, and their pinnes, and their cords.
38. But those that encampe before the Tabernacle toward the East, euen before the Tabernacle of the Congregation Eastward, shall be Moses and Aaron, and his sonnes, keeping the charge of the Sanctuary, for the charge of the children of Israel: and the stranger that commeth nigh, shall be put to death.
39. All that were numbred of the Leuites, which Moses & Aaron numbred at the commandement of the Lord, throughout all their families, all the males from a moneth old and vpward, were twenty and two thousand.
Wee haue already handled the numbring of two of the families, that haue their foundation in the sonnes of Leui, to wit, the Gershonites and the Kohathites. Now followeth the third and last, that is, the Merarites; touching whom, we are to consider sundry particular points, as we haue done in the two former diuisions. For first, the families descended of Merari are named, which are two, the Mahlites, and the Mushites, verse 33. Secondly, the number of persons: the summe of them according to the number of all the males from a moneth old and aboue, was sixe thousand & two hundred, verse 34. Thirdly, the Ouerseer, or Superintendent of them all, was Zuriel the sonne of Abihail. Fourthly, the place of their abode in the host, was on the North-side of the Tabernacle, verse 35. Lastly, the office and function committed vnto them, was ye woodworke, and the rest of the instruments. These things were committed to their charge and custody.
Hitherto wee haue handled the numbring of this Tribe, simply considered in it selfe, according to the particular families of it: now let vs obserue how it is concluded. In this conclusion set downe in the two last verses of this diuision, we are to marke two points; first, the persons that went before the Arke of the Couenant on the East-side: secondly, the totall sum of the whole Tribe is reckoned vp. The persons that were to pitch on the fore-front of the Tabernacle toward the East, are these: both Moses himselfe as the chiefe Captaine & Commander ouer the whole, and also Aaron with his sons the Priests, ministring vnto God and his Church: whereunto is annexed a certaine prouiso, that none should dare to thrust himselfe into their office, verse 38.
Secondly, the totall sum of all the former particulars is brought together, and the accounts cast vp, which are said to amount to two and twenty thousand, v. 39. Out of which generall number, must be deducted the Priests and the first borne of the Leuites themselues; for otherwise the whole Tribe of Leui, consisting of the Priests and such as are called by the common name of Leuites, amounted to the number of twenty and two thousand, and three hundred soules.
[Verse 33. Of Merari was the family, &c.] In this diuision, we see more plainely and particularly that which was in part noted before, namely, the seuerall mansions and situations that these Leuites had about the Tabernacle, which being the place of Gods publike seruice, they compassed it round about, that they might not be farre from any of the people of God, but alwaies resident among them. The Gershonites pitched behinde the Tabernacle westward, verse 23. The Kohathites pitched on the south-side of the Tabernacle, verse 29. The Merarites pitched on the north side of the Tabernacle, verse 35. Now, lest any part should be left vnfurnished and vnprouided, Moses and Aaron and his sonnes are commanded to take vp the fore-front of the Tabernacle, and to pitch on the East-side. GOD might haue put and placed all the Leuites in one corner of the host, if it had pleased him: but in great mercy both toward the Leuites and people, they are seated in the middest of the army, and charged to compasse the Tabernacle round about, to the end they might serue the better for giuing direction and instruction indifferently to all the rest of the Tribes that were to vse their Ministery. Thus we see, that neither the Teachers were constrained to go farre to their hearers; nor the hearers to take any tedious iourney to their Teachers.
This teacheth vs, that God will haue euery part of his people taught. Such is the goodnesse Doctrine 1 of almighty God,God wil haue all places and people taught euen the smallest. that he will haue none of his seruants vntaught, how small soeuer the places be, how meane soeuer the persons be. None are too high in regard of their great places; none are too low in regard of their obscure callings; none are too good to be taught, whatsoeuer their degrees be.
We see this most euidently in the Tribe of Leui it selfe: To what end and purpose were they diuided in Iacob, and scattered in Israel, Gen. 49,Gen. 49, 7, but that all the Lords people might [Page 198] be instructed from the highest to the lowest, and haue their portion in due season alotted vnto them of God? This is giuē as a commendation of the Leuites, and of Iehoshaphat that sent them, 2 Chron, 17, 9. They taught in Iudah, and had the booke of the Law of the Lord with them, and went about throughout all the Cities of Iudah, and taught the people. This we see in the Apostle Paul, writing to the Ephesians, and setting downe the notable fruites and ends of the Ministery of the word, Eph. 4, 13. He gaue some to be Apostles, some Prophets, some Euangelists, some Pastours and Teachers, Till we all meete together in the vnity of faith, vnto a perfect man, and the measure of the age of the fulnesse of Christ. Touching the practise of this duty, we haue a notable example in Christ our Sauiour, in many places of the Euangelists, Luke 8, 1. It came to passe afterward, that he went throughout euery City and Village, preaching and shewing the glad tydings of the kingdome of God: and chap. 13, 22. He went through the Cities & Ʋillages, teaching and iournying toward Ierusalem. The like we reade of the twelue Apostles, who walked in the steps of their master, going through the Townes, preaching the Gospel, and healing euery where, Luke 9, 6. So also it was with the seuenty Disciples, the Lord sent thē two and two before his face, into euery city and place, whither he himselfe would come, Luk. 10, 1. Seeing then the Priests and Leuites, Christ & his Disciples, went about through all the Citties of Iudah, published the Gospel in euery city and village, preached euery where, and went into all places, we conclude, that it is the ordinance of God, that all places, great and small; all persons, high and low: all congregations, bigge and little, should haue the word of God established and setled among them.
Reason 1 This will be made plaine and cleere vnto vs by diuers reasons. First, consider with me the titles that are giuen vnto God in ye Scriptures. He is worthily called the King of his Church, and the Lord & Master of his house-Is not he the Shepheard of Israel that leadeth Ioseph like sheepe? Psal. 80, 1. Will a Shepheard that hath any care of his Sheepe, or any loue vnto them, looke vnto some of them and not to all? Or will he not rather, if any be gone astray, Lu. 15, 4, 5, 6. leaue ninety and nine in the wildernesse, and seeke that lost one vntill he finde it? So is it the will of our Father that is in heauen, that not one of these little ones should perish, Mat. 18, 14. He commandeth, that not one of these little ones should perish, Mat. 18, 10. He maketh vs to lye downe in greene pastures, he leadeth vs beside the stil water, he restoreth our soules and leadeth vs in the paths of righteousnesse for his names sake, Psal. 23, 2, 3. Iacob, that fed the sheepe of his father in law, testifieth touching his care, that the drought consumed him in the day, Gen. 31.40. and the frost pinched him in the night, and sleepe departed from his eyes: so that whatsoeuer was torne of beasts, or stollen of theeues, was required at his hands, he bare the losse of it. Much more then will the Lord care for the sheepe of his pasture; his rod and his staffe shall comfort them, and although they walke through the valley of the shadow of death, they shall feare no euill. Will a king regard onely the chiefe Cities and most populous places of his kingdome, and suffer the rest to liue as they list, without lawes & good orders? Or will the master of an house looke to some in his family, and not to all? If then, God be our King, if he be our Master, he will looke to all his subiects and seruants whatsoeuer they be, that they shall haue their meate in due season.
Secondly, such is the grace and goodnesse of God, that he would haue all his people Reason 2 come to knowledge. Such as know not his will, are none of his seruants. If then he require the vnderstanding & knowledge of his wayes, not onely of rich men, of great men, of learned men, and of the Ministers, but of all the people, of what calling and condition soeuer they be, how meane and simple soeuer they be: we must hereof conclude, that he hath ordained, that all of them should haue the meanes of knowledge and saluation offered vnto them, and published among them. To this purpose the Apostle saith, He will that all men shall be saued, and come vnto the acknowledgement of the truth, 1 Tim. 2, 4. And Peter in his second Epistle, chap. 3. teacheth, that The Lord is not slacke concerning his promise (as some men count slacknesse) but is long suffering to vs ward, 2 Pet. 3, 9. not willing that any should perish, but that all should come to repentance. This is that which the Prophet Ezekiel setteth downe, chap. 18, 11, 23, 32, and 33. Haue I any pleasure at all, that the wicked should dye, saith the Lord? and not that he should returne from his waies, and liue?
Thirdly, the word of God was penned for all estates, degrees, and conditions of men. It Reason 3 serueth as eye-salue to cleere the eyes of all persons, and to make the simple wise, Psal. 19, 7. and 119, 99, 100. It cleanseth the way of the yong man, if he take heed thereunto with all diligence, Psal. 119, 9. The booke of the Prouerbes of Salomon the sonne of Dauid, King of Israel, was written to giue subtilty to the simple, and to the young man knowledge and discretion, Prou. 1, 4. The Apostle Iohn 1 Iohn 2, 13. wrote to the Fathers, because they had knowne him that is from the beginning: he wrote vnto young men, because they haue ouercome the wicked one: he wrote to little children, because they haue knowne the Father. If then the word do serue for all sorts, and sexes, and ages whatsoeuer, it followeth, that all must be taught from the greatest to the least, from the highest to the lowest.
Fourthly, all persons, whatsoeuer they be, haue soules to saue; simple persons, small congregations, Reason 4 little assemblies, as well as others that are many in number. We consist not only of bodies, we must not onely prouide for this [Page 199] present life, but we haue also soules to saue and must prepare for the life to come. We shall all giue an account of the things that we haue done in this life, whether they be good or euill: forasmuch as the Lord will reward euery man according to his workes, Rom. 2.6. The day of our particular death, and the day of the generall iudgement, are both of them dayes of reckoning and account: and as the soule is most precious, so the account to be giuen for it is very great: and therefore from these premises we may necessarily deduct this conclusion, that it is the will and pleasure of God, that euery place and person should be carefully instructed.
Vse 1 It remaineth therfore that we come to the vses, and as from a good tree, gather such fruit as groweth from thence. First we learne, that it is Gods ordinance and appointment, that euery congregation should haue a learned Minister, to teach them the true religion and feare of God. It is not ynough, that there be a setled & standing Ministery in one place or corner of the land, or in euery great citie; but he will haue his people in all places, whether great or small, to be cared and prouided for, & euery Church haue a sufficient Minister to instruct euery member of it. Hence it is, that the Euangelist declareth, Acts 14.23. that the Apostles Paul and Barnabas, ordained Elders by election in euery Church, and then they commended them to the Lord, in whom they beleeued. And in the Epistle to Titus, Paul saith vnto him, Chap. 1. verse 5. For this cause left I thee in Creta, that thou shouldest continue to redresse things that remaine, and shouldest ordaine Elders in euery Citie, as I appointed thee. By euery Church and euery citie in those places, we must vnderstand, that wheresoeuer there is a body of people gathered together fit for a Congregation, there ought a Minister to bee chosen, appointed, and set ouer the same. For whersoeuer a Church is planted, and a distinct congregation established, there is an absolute necessity of a setled Ministery, (as we haue shewed before in the beginning of this Chapter) so that it is altogether vnpossible that without it religion should prosper or continue. The Lord had no sooner giuen his law concerning the erecting of the Tabernacle, but Aaron & his sons were annointed, and the whole tribe sanctified to the office of the Ministery, to attend on holy things, to teach the people, to offer sacrifices, & to performe such duties as were required of them. He knoweth that euery man standeth in as great neede of food for the soule, aa he doth of nourishment for the body: and that as the body decayeth without sustenance, so the soule famisheth and pineth away without the bread of life. Wheresoeuer the Ministery of the word is wanting, there wanteth one of Gods ordinances, one of his speciall blessings. Wee see by common and continuall experience, when the corne is blasted, and the haruest of the field is perished, and the labour of the husbandman is destroyed, what crying & lamentation is made: how much more ought we to be greeued, to see the famine of the word brought vpon vs, and thousands perish thorough want of this ordinance of God? yet neuerthelesse many neuer lay it vnto their hearts.
Secondly, it is required of the Ministers of Vse 2 the Gospel, whom the holy Ghost hath made ouerseers of their seuerall flockes, to looke to their whole charge from one quarter or corner of it to another. Neither may they thinke they haue discharged their duties by casting an eye ouer some part of their congregation, but they must ouerlooke and ouerview it all throughout, considering they are to giue an account for euery soule that dyeth through their ignorance, or through their negligence. There is none of them, but they are content to take benefit and to receiue maintenance from the poorest and lowest that depend vpon them: and therefore as they are not ashamed to receiue temporall things of them, so they ought not to disdaine or refuse to minister vnto them in spirituall things. For if we take from them their goods, and seeke to doe no good to their soules, we rob them and steale from them: nay so much as lyeth in vs, we are no better then murtherers and manslayers. Wherefore we must endeauour to set vp the candle vpon the Table in the Lords house, that it may shine and giue light to all that are in it. Let vs as the Lords trumpetters sound the siluer Trumpet of the word aloud, that all the hoste of God may heare the sound therof, or at least may be without excuse, if they doe not prepare themselues to battell. A good Prince taketh care for all his poore subiects, and receiueth them into his protection, and beareth the sword for their preseruation. The soule of man quickeneth the whole body and euery part of it, it giueth life to the hand as well as to the head, and to the foote as well as to the eye, as well to the parts that are lowest as to such members as are highest: so that no limbe is destitute of the functions and operations of it. The head serueth to the benefit of euery member which by certaine ioynts and bonds are knit vnto it, that they receiue plentifull encrease, and want no succour or strength necessary for any part, how little and meane soeuer it be. So ought it to bee with the Ministers of the Gospell, who are made as it were stewards of the Lords family, Luke 12.42. which is the Church, they must giue them their portion of meate in due season: Blessed is that seruant whom his master when he commeth, shall find so doing, Mat. 24.46. This serueth to reprooue such as absent themselues from their charges, because they are small; and all proud and lofty spirits that thinke it a disgrace and dishonour vnto them, to submit themselues to the lower sort, and to take paines to bring them to the knowledge of true religion. Hereby indeed [Page 200] they starue the fewest soules, but the losse of one soule is more heinous then the killing of many bodies. For the body may die, yet the soule may bee saued in the day of the Lord. And this is one cause of Non-residency, in that such as are of proude spirits, doe scorne the simplicitie and pouerty of their hearers. Wheresoeuer there is an haughty man and high-minded,A rule to be obserued. there can by no meanes be an heart to serue the Lord in his Ministery. Where ambition and vaine-glory beare sway, they are alwayes ioyned with the contempt of others; which ought not to be among ye Ministers: for how then shall the poore, the weake, the simple, be instructed by them? The Minister of the word must be affable, easie to be spoken withall, and familiar with the meanest and lowest: he must abase himselfe to reason and conferre, and conuerse with the poore Artificer and tradesman, as wel as with ye Yeaman, or Gentleman, or rich man. The Apostle hath laide before vs his owne example, how he behaued himselfe when he was at Ephesus, Acts 20.18, 19, 20. Ye know from the first day that I came into Asia, after what manner I haue beene with you at all seasons seruing the Lord with all humility of mind, and with many teares, and tentations which befell me by the laying in wait of the Iewes: and how I kept backe nothing that was profitable vnto you, but haue shewed you, and haue taught you publikely, and from house to house, &c. He was not inferiour in giftes to any, euen the deepest doctours in our dayes, but went farre beyond them all;2 Cor. 12.2.4. he was caught vp to the third heauen, euen into Paradise, and heard vnspeakeable words, which it is not lawfull for a man to vtter: yet he made himselfe equall to the lowest, and stooped downe to euery degree,1 Cor. 9.22. that by all meanes he might saue some: Humility is a notable vertue, that decketh & adorneth all Christians, and is necessary to be in all that professe the feare of God, Col. 3.12. and is oftentimes commended vnto vs among the fruites of a regenerate person, which the Spirit of God would haue vs beautified withall. The Apostle Peter, chap. 5.5, 6. giueth this exhortation, Be all of you subiect one to another, and be clothed with humility: for God resisteth the proude, and giues grace to the humble: humble your selues therfore vnder the mighty hand of God, that hee may exalt you in due time. This heauenly gift is opposed to that vaineglory, pride, and ambition which naturally groweth in vs, as Phil. 2.3. Let nothing be done through strife, and vaine-glory, but in lowlinesse of minde, let each esteeme other better then themselues. Howbeit this vertue is most notable and necessary aboue all other, to be in the Ministers of Gods word, as Christ himselfe both by word and by example in his continuall practise taught his disciples, Matt. 11.29. Learne of me, for I am meeke and lowly in heart: and ye shall finde rest vnto your soules. And when he had washed his disciples feet, he said vnto them, Know ye what I haue done to you? If I your Lord and master haue washed your feet, yee also ought to wash one anothers feet: for I haue giuen you an example, that ye should doe as I haue done to you, Ioh. 13.14, 15. The place of the Apostle is worthy of our remembrance to this purpose, 1 Thess. 2.7. We were gentle among you, euen as a nourse that cherisheth her children, &c. Where Saint Paul, noting out his meekenesse and diligence in preaching vnto them, sheweth it by a familiar comparison, taken from a naturall nourse-mother, who thinketh no seruice too base or meane in the washing, and wringing, in wiping and cleansing, in feeding and bringing vp her tender infant. What is it that she will refuse to doe? what paines wil she not take for her childe? what sauours is she content to endure? how ready is she to breake her sleepe and rest in the night season, and neuer repineth at it? and albeit it be teasty and wayward, yet she maketh much of it, and loueth it neuer a whit the lesse. Thus it ought to be with the Ministers, whensoeuer any, euen of the lowest that pertaine vnto their flocke, when the tradesman, the Shoomaker, the Weauer, the Husbandman, when the seruant, & the poore soule that hath scarce what to eate, or what to drinke, or what to put on, shal resort vnto them for comfort or counsell; then is there place especially for this grace of humblenesse and lowlinesse of mind, they must make much of such as come vnto them, and beare themselues familiarly and plainely toward them, entertaining them with all gentlenesse, and giuing them encouragement with all patience▪ in hearing of them, and in bearing with their wants and imperfections. But many there are that take themselues to be such profound doctours, such learned Clearkes, such deepe Diuines, and iolly fellowes, that they thinke it were a great disparagement vnto them, to bestow their labour and learning among such sottes. They say, I could be content to take greater paines to teach Gentlemen, and those that are more ciuill; but these rudesbies, and Russet coates, who can abide to liue withall? who can endure to spend his dayes among Clownes and clouted shooes? Thus they deale with Gops people, thus they speake of Gods people, for whom Christ dyed: Thus they account of those that hunger and thirst after knowledge: thus they bewray the pride of their owne hearts, and testifie against themselues, the little loue they beare to the sheepe, to the sheepfold, and to the sheepeheard of the sheepe. Let them steppe but one steppe forward, and then they will plainely discouer their owne hypocrisie, and euidently shew that they differ little or nothing from the Papists themselues. For they, to discourage simple people from reading the Scriptures,Ce [...]s [...]. C [...] ▪ [...] 13. call them dogges and swine, to whom holy things are not to be deliuered; and to that purpose alleadge the words of Christ,Matth▪ 7.6. Giue not that which is holy, vnto the dogges, neither cast yee your [Page 201] pearles before swine: lest they trample them vnder their feet, and turne againe and rent you: so these men account them as clownes and Coridons, and cast out what words of contempt they can against them: they bid them follow the plough taile, get them into their shops, and busie themselues in their trades; as though conference and communication with them were in no sort to be admitted, or as; though they had no soules to saue: so that in short time peraduenture these high minded men will esteeme them as dogs and swine also, which ought not to treade in the LORDS courts. These are farre from the minde and example of Christ, who being equall with God, made himself of no reputation, and took vpon him the forme of a seruant; he vouchsafed to conferre with rude and simple men, hee taught men and women, high and low, rich and poore, he refused none. He taught indeed in the Temple, and in great cities, and in populous assemblies, but he disdained not to teach also in their villages and townes, and to instruct plaine countreymen, and had oftentimes more comfort of his labours among such, then among men of greater callings. In like manner we that are called to this office, and haue our speciall and particular place of teaching assigned vnto vs, ought to know that we must be no chusers, When the Lord of the haruest hath sent vs into his field, the chiefe Shepheard of the sheepe hath set vs ouer his flocke, and the housholder hath hired vs to labour in his vineyard, it is our dutie to follow the example of our Lord and Master, and to apply our selues in our charges, that we may discharge them faithfully, zealously, carefully, and diligently. Let vs not dislike our places in the countrey which we haue taken, because the people are few, or rude, or simple, or poore, or of meane conceit and vnderstanding in them. These men will doe nothing in secret, but seeke to be famous and to be knowen openly: they affect honours and promotions; they resort to great places, and solemne assemblies, and desire to preach in the Vniuersities, at the Court, at Pauls, at the Spittle, or to be heard of great men, and noble personages: and in the meane season, absent themselues from their owne cure of soules which are like to perish, for whom they must giue account and come to their reckoning; and so disdaine to haue any dealing with such as are simple, as if they were too good, and the people too base. Let vs seek to shake off this high conceit of our selues, and take heed of a scornfull and disdainefull heart, which naturally accompanieth all, and especially those of great giftes, & of high places. We see this in Christs owne disciples, notwithstanding his owne example of humility daily before their eies, euen when he was preaching most seriously and earnestly vnto them of his death and departure, of his Crosse and Passion, of loue and humility, Luke 22.22, 23. they began to striue for superiority, & contend which of them should be accounted the greatest.
Thirdly, we haue warrant and direction Vse 3 from hence, to desire most earnestly that the kingdome of God may flourish euery where: Christ our Sauiour teacheth vs to pray that his kingdome may come, Matth. 6.10. and so to be erected in the hearts of men. It was an holy affection in Moses, to desire that all the Lords people were Prophets, Num. 11.29. so ought we to craue that Gods word might be established among all men, and made manifest to all people of the world. This vse consisteth of many branches:Branches of this vse. First, it is our duty, to bewaile such places and persons as lie in darkenesse and ignorance, and consequently in the shadow of death. Christ had compassion of such, and his bowels yearned within him. Such as haue not the light of the Gospel shining among them, are said to sit in darkenesse, and to liue in the region of death, Matth. 4.16. There are many places of the land, & many thousand poore desolate soules that lie in great ignorance, and haue no knowledge of the wayes of God dwelling in them. The fields are ouergrown with bryars and nettles, which should bee white vnto the haruest, Ioh. 4.35. The diuell smileth at it, and reioyceth to behold the desolations of the Church, because it is the exalting of his throne, and the setting vp of his kingdome. He is the king of the world, as Christ is of the Church: and his scepter is ignorance, as the scepter of Christs kingdome is his word. And therefore when the seat of wickenesse is ouerthrowne by preaching of the Gospel, we may see Satan as lightning fall downe from heauen, Luke 10.18. If then we can behold the ruines of the Church, and the destruction of many of our brethren through want of knowledge, and yet are not grieued at it, nor lament for it, we haue not the affection in vs of Christ the head, neither the grace of compassion that ought to be in vs toward our fellow members.
Secondly, we are bound to desire, that wheresoeuer there is a candlesticke, there may be a candle; and where there is a lampe, there may be oyle in it; and where there is a Church set vp, it may beare in it a burning and shining light: forasmuch as the doctrine that we deale withall doth teach vs that it is the ordinance of God, that all places and persons wheresoeuer and whatsoeuer should be instructed. We see this in the counsell that Christ giueth to his disciples, Matth. 9.37, 38. When he saw the people scattered abroad as sheep without a shepheard, he said to his disciples, The haruest truely is plenteous but the labourers are few: pray ye therefore the Lord of the haruest, that he will send forth labourers into his haruest. It is our duty to pray for the preaching of the Gospel, as it were the standard of God, with all other ordinances of God, whereby his kingdome may be erected and established in perfect beauty, that it may be bright as the Sun, faire [Page 202] as the Moone, and terrible as an army with banners.
Thirdly, our desire must be, that the publishing of the Gospel may be blessed, where God hath vouchsafed it; for as the wanting of this comfortable meanes of saluation offereth much matter of mourning: so the planting of it in any place, ought to draw from vs many prayers, for the more free passage, and good successe of the word, that God may more and more be glorified by it. This we see in the blessing of Moses, the man of God, wherewith he blessed the tribe of Leui before his death, Deut. 33.11. Blesse, O Lord, his substance, and accept the worke of his hands, smite through the loynes of them that rise against him, and of them that hate him, that they rise not againe. Hath God then bestowed this blessing vpon any people? Craue the continuance of it where it is once setled, to the glory of God, and the good of his people: for this is the way that leadeth to the kingdome of immortality. Heauen is as a Citie: the Church is as the Suburbes that giueth passage or entrance into it: and the word is the statute-law by which it is ruled and ordered. The Prophet craueth oftentimes the blessing of God vpon his Church, and his ordinances that are therein, Psal. 51.18. and 122.6.
Fourthly, we learne that it is required of vs to be thankefull to God, and to praise his name, when he hath been fauourable to Sion, and builded the walles of Ierusalem, and sent faithfull Pastors according to his heart, that may feed his people with knowledge and vnderstanding, Iere. 3.15. When he hath enlarged his Sanctuary, and spread abroad his sauing health, we ought to conceiue great ioy of heart, and expresse our thankefulnesse by duties of obedience vnder the Ministery of the word. For as the want thereof is a token of Gods great iudgement and displeasure, so the enioying of the meanes, is a testimony of his great goodnesse toward the people of those places; and therefore it ought to draw from vs a subiection to his ordinance, and an acknowledgement of his free fauour toward vs, and a furtherance of vs in his feare and our faith.
Fiftly, we must all labour in our seueral places, and according to our seuerall callings, to embrace the loue of Gods seruice and Sanctuary, hungring after the saluation of our brethren. One neighbour is to call another, and one friend is to speake to another,Esay 2.3. as if he inuited them as guests, to a royall and sumptuous feast. This we see in the Prophet, Many Nations shall come and say, Come, and let vs goe vp to the mountaine of the Lord, and the house of the God of Iacob, and he will teach vs of his waies, and we will walke in his pathes, &c. Mich. 4.2. A farther practise of this we see in Christs disciples, so soone as they had found Christ, they guided others in the way,Ioh. 1.45. and 28.29. and pointed him out with the finger, that he might be knowen of their brethren. If we lay all these things together, and deeply consider with our selues in the meditation of our hearts, of the estate of our present times, in which we liue, and compare them with the dayes of Christ our Sauiour, it will cause vs to wish with the Prophet, that our head were waters, Ieremy 9, 1. and our eyes a fountaine of teares, that we might weep day and night for the slaine of the daughter of our people. If Christ were now againe vpon the earth, and should make a visitatiō of this kingdome, as once he did of Galile, he would (alas) haue iust cause to complaine of the estate of the Church among vs, and to account of a great many Congregations, as he did of them, namely, to be poore silly sheep scattered and wandring abroad without shepheards, and therefore might as truly say of vs now, as he did of them then, The haruest is great, but the labourers to gather the haruest are few, &c. There wanted not in those times store of Priests, Scribes, Pharisees, but these were loiterers, not labourers: idle bellies, not paineful teachers: so there is plenty of Ministers in our times, no place is empty no Church is voyde, no assembly is destitute, nay the number of them is in so great aboundance, that many wander vp and downe the countrey, as seruants without a master, or trauellers without a dwelling, ready to be hyred for a little, if any Micah will giue them their dyet, and ten shekels by the yeere, and a suite of apparell, Iudg. 17.10. being glad to serue for a peece of siluer, and a morsell of bread, as the Lord threatned the posterity of Eli, 1 Sam. 2.36. But concerning faithfull sheepeheards, and painefull Pastors that make conscience of their places, and keepe their watch day and night in their watch tower, to descry and discouer the approach of the enemy, and to leade their sheep in the green Pastures of holines & righteousnesse, the number is small, so that in many shires and countreyes, scarse the twentieth parish is prouided of one that is able and willing to teach them. In some places wee haue Non-residents, that post ouer their charges to others: in other, we haue men of great gifts, but of little grace to make conscience of their duty: in many there is no ability or sufficiency to stand vp before the people, and to diuide the word of trueth aright vnto them. All these are as Caterpillars that deuoure the fatte of the land; or as locusts and cankerwormes, that take the spoyle of whatsoeuer they can lay hands vpon. No maruell therefore, if there dwell in the people such horrible and palpable darkenesse, like that of Egypt, so that the greater part of them may well bee likened and resembled to the horse and mule, in whom there is no vnderstanding. For where there are idle shepheards, there are also idle hearers: and where the blind leade the blind, both fall into the ditch, Matth. 15.14.
Lastly, this doctrine serueth as an instruction to all Magistrates (as their places serue Vse 4 them) to further the preaching of the word, and to furnish such places as belong vnto [Page 203] them with able teachers. This is required of all godly Magistrats, whether they be supreme or subordinate, that they endeauor to be noursing fathers to the Church, Esay 49. that they by their authority may encourage and countenance, all such as are Pastors and teachers, to the end they may goe boldly forward with that worthy worke which is in their hands. A notable example heereof we haue in those Princes that were sent out by Iehoshaphat: for albeit they did not preach to the people, in the cites to which they came, nor minister the Sacraments, nor offer the sacrifices, nor burne incence, inasmuch as they had the Leuites with them to doe that seruice: yet it is not to be omitted or concealed, that they did countenance them, and accompany them; and this their authorizing or backing of them is called a preaching, Chro. 17.7. because it made a plaine way, and set open a wide doore for the peoples better receiuing of the word with readinesse, cheerefulnesse, and obedience.
The example of great personages is of great force, and is a strong cord to draw inferiours after them. Whensoeuer such men of high place make account of the Ministers, & highly esteeme of their message and Ministery, it moueth others most mightily to shew reuerence to this holy ordinance of God. Especially it belongeth to them that are Patrones, & haue the presentation and collation of spirituall promotions, to haue an especiall care and regard that the Churches committed to their tuition may be sufficiently furnished, and that as well the small flockes, as the greater heards be prouided of godly and learned teachers: for as much as Christ himself, preaching the Gospel of the kingdome from place to place, as occasion serued, and the necessity of the people required, deliuered the ioyfull newes and glad tydings of saluation, as well to the people of little villages, as to the inhabitants of famous townes and populous Cities: not onely to thousands that flocked to heare him, but to hundreds and tennes that came vnto him. He shunned popularity, and the applause of men, and shewed not himselfe alwaies openly, nor any otherwise then as he might doe most good to the people, and gaine greatest glory to his Father. He was not ambitious, or vaine-glorious, nor sought the praise of men, Ioh. 7.10. and 5.41. and 8.50. When God determined to destroy the Cities of the plaine, at the request of Lot in mercy he saued Zoar, a little towne, Gen. 19. God hath his people whom he created, and Iesus Christ redeemed, euen in little places as well as in great parishes: in small villages, as well as in large Cities. These haue soules to saue as well as others. Little flockes would haue their shepheards, as well as great heards: such as are poore seruants of the family, would be glad to haue food to eat, as well as the chiefest persons. To instruct a countrey-village, is a worke of mercy, as well as to teach the mother-Cities of a kingdome: and to be carefull of the high or head places, but carelesse of little hamlets, is as vnmercifull a part, as to pamper vp a great family, and to let a little one starue for hunger: or as if a Prince should prouide for the safety of great multitudes of his subiects, and neglect the lesser companies that abide in poorer villages: or as if a man should tender the welfare of his head, and neuer regard his foot, or his finger. Wherefore all Magistrates must set before their eyes the example of God, as a cleere glasse to looke vpon, appointing the ordering of the Leuites in such sort, that all the Tribes might be instructed, being so diuided & scattered among the rest, that their labours might be communicated to all: as also the example of Iesus Christ, who in the dayes of his flesh, taught and preached euery where, not onely at Ierusalem, but in Galile, and other desert and desolate places; so that they ought to haue an especiall care and regard, that euery Congregation haue his sufficient Minister. And that they may be constrained to yeeld to this trueth, or at least perswaded to the practise and performance of this dutie, or if not perswaded, yet conuinced in conscience that it should be done, and that it is their sinne if it be left vndone: let vs a little consider somewhat farther the fact of God, how carefull he was thereof, in the land of Israel, that as well the little townes, as the greater Cities might haue able teachers.
Hence it is, that he commandeth the children of Israel, that they giue vnto the Leuites, the ordinary teachers of the people, of the inheritance in their possession, Cities to dwell in: all the Cities which they were to giue to these Leuites, were eight and forty, Num. 35.2, 7. The accomplishment whereof, we may reade at large in the booke of Ioshua, chap. 21.4, 5, 6, 7. In euery Tribe they had foure Cities, and so were by the ordinance of God diuided in Iacob, and scattered in Israel, according to the ancient Prophesie of Iacob, Gene. 49. For out of the Tribes of Iudah, Simeon, and Beniamin, they had 13. Cities, verse 4. Out of the families of the Tribe of Ephraim, and out of the Tribe of Dan, and out of the halfe Tribe of Manasseh, they had 10. Cities, verse 5. Out of the families of the tribe of Issachar, and out of the Tribe of Asher, and out of the Tribe of Naphtali, and out of the halfe tribe of Manasseh in Bashan, they had 13. Cities, vers. 6. Lastly, out of the Tribe of Reuben, Gad, and Zebulun, they had giuen and granted vnto them 12. Cities, verse 7. By this meanes was the instruction of Gods people prouided for plentifully, through a multitude of Cities appointed vnto them, not altogether, or in one place of the land, but dispersed heere and there according to the infinite wisedome of God, and the absolute necessity of the people. We heard before, what wonderfull care godly Iehoshaphat the king of Iudah had, who sent the Leuites throughout all the Cities of his kingdome, [Page 204] which caryed with them the Booke of the Lord, and taught all the land, and his zeale was rewarded with riches, honour, and great prosperitie in aboundance, 2. Chron. 17.5.9. The like commendation is giuen of Iosiah, who appointed the Priests to their seuerall charges, and encouraged them to the seruice of the Lord, and said vnto the Leuites that taught all Israel,2 Chr. 35.2.3. which were holy vnto the Lord, Put the holy Arke in the house which Salomon the sonne of Dauid king of Israel did build, &c.
So then, for as much as Christ preached to small villages, as wel as to bigger townes: forasmuch as it was the wise policy of God, to place the Leuites round about his Tabernacle, and to grant vnto them cities throughout euery Tribe; forasmuch as it was the carefulnesse of Iehoshaphat and Iosiah to haue all places of their kingdome replenished with good and able teachers; and forasmuch as the Apostle would haue Elders chosen by election in euery Citie: let all those that are Patrones of benefices, and bestowers of Ecclesiasticall liuings, looke out godly and learned preachers where there is want, that euen small preferments in little Parishes and villages, may haue Ministers of more ability then commonly they haue, lest euen the blood of them that perish through the ignorance of the one, and default of the other, be required at their hands. If the cure or Congregation be small, it is by many thought to be a sufficient cause to bestow it vpon an vnsufficient person, and sometimes vpon their porters or other seruants, if so be they can in any reasonable or tollerable sort reade English, and satisfie the Law, they think no more is required at their hands: and all this is practised, because (forsooth) it is a little Parish. But Christ hath shewed by his owne example, that little Parishes are to bee instructed as well as great and wide Cities. And if this example cannot teach vs, it shall be able to condemne vs of vnfaithfulnesse, and of want of mercy and compassion toward the soules of men.
The Lord put it into the hearts of such as are to dispose the liuings of lesser Congregations, to set ouer them such Pastors, as may feed them with the bread of life, that is, with the preaching of the Gospel of the kingdome.
40 And the Lord said vnto Moses, Number all the first borne of the males of the children of Israel, from a moneth old and vpward, and take the number of their names.
41 And thou shalt take the Leuites for mee (I am the Lord) in stead of all the first borne among the children of Israel, and the cattell of the Leuites, instead of all the firstlings among the cattel of the children of Israel.
42 And Moses numbred as the Lord commanded him, all the first borne among the children of Israel.
43 And all the first borne males, by the number of names, from a moneth olde and vpward, of those that were numdred of them, were twenty and two thousand, two hundred, and threescore, and thirteene.
44 And the Lord spake vnto Moses, saying,
45 Take the Leuites in stead of all the first borne among the children of Israel, and the cattell of the Leuites in stead of their cattell, and the Leuites shall be mine: I am the Lord.
46 And for those that are to be redeemed of the two hundred threescore and thirteene, of the first borne of the children of Israel, which are more then the Leuites,
47 Thou shalt euen take fiue shekels apeece, by the polle, after the shekel of the Sanctuary shalt thou take them: the shekel is twenty gerahs.Exod 30.13. Leuit. 27.25. and 18.16. Ezek. 45.12.
48 And thou shalt giue the money, wherewith the odde number of them is to be redeemed, vnto Aaron and to his sonnes.
49 And Moses tooke the redemption money, of them that were ouer and aboue them that were redeemed by the Leuites.
50 Of the first borne of the children of Israel tooke he the money, a thousand, three hundred and threescore and fiue shekels of the Sanctuary.
51 And Moses gaue the money of them that were redeemed, vnto Aaron and to his sonnes, according to the word of the Lord, as the Lord commanded Moses.
Hitherto we haue spoken of the numbring of the Tribe of Leui, simply without any relation to others. Now we are to speake of it comparatiuely. For in this place the Leuites are compared with the first borne among the people, whom God commanded to be redeedeemed by substitution of the Leuites, and appointing of them in their roome. This hath two parts: First, the enumeration it selfe, comparing the persons to be redeemed with those that are to succeed them, and come in their places, to the 44. verse.
Secondly, the manner of matching or equalling of them both, whose number was different, to wit, the Leuites, and the first borne, by a Pecuniary redemption of those that did amount to more then the Leuites, to the end of the Chapter. Touching the first, we are to consider these particulars: first, the commandement of God, charging Moses to number the first borne that are males among the children of Israel (the Leuites being already numbred, as we haue heard in the former part of this Chapter,) from a moneth old and aboue, and to take the number of their names; and then commanding him to substitute the persons of the Leuites for his seruice, and their cattell for the cattell of the first borne. Secondly, the obedience of Moses to this commandement; all the first borne of the males being numbred, amounted to the number of two and twenty thousand, two hundred, seuenty and three.
The second point is the paralleling or equalling [Page 205] of them both, by redeeming the ouerplus of the first borne, wherin also we may behold the commandement of God, and execution of it by Moses. The Lord commandeth the Leuites to succeed the first borne, and whereas there were 273. moe of the first borne, then of the Leuites, he ordaineth that fiue shekels of the Sanctuary should be paid of the people, for euery person that was aboue that tribe, which money was to be giuen to the Priests. The execution of the commmandement followeth in the three last verses, wherein we may see how Moses obeyeth in them both; for he tooke the redemption money of the people, and gaue the money of them that were redeemed to Aaron, and to his sonnes according to the word of the Lord.
Out of this diuision sixe questions may be demaunded, all which we wil runne ouer, and briefly dispatch, that we may proceed to the doctrine.
Obiect. 1 The first question may be asked, how the number of ye first borne which came to 22273 surmounted the number of the Leuites which amounted to the number of 22300. For if we consider what Moses hath expressed before in the particular summes of the seuerall families mentioned in this Chapter, it may seeme at the first sight, that the Leuites were moe in number then the first borne, & exceeded them by 27. persons. For the summe of the family of the Gershonites, was accounted to be 7500 persons, verse 22. The summe of the family of the Kohathites, was accounted 8600. verse 28. Lastly, the summe of the family of the Merarites, was said to be 6200. The totall summe of these three particulars amounteth to 22300. whereas the first borne amounted onely to 22273. [...]nswer. I answere, this difference is onely in shew, and not in substance; for in the family of the Kohathites, the Priests also were comprehended, and the first borne of the Leuites: so that, whereas the number of these amounted to three hundred, the Leuites are rightly said to be two and twenty thousand, verse 39. and the first borne among the Israelites to be two and twenty thousand, two hundred seuenty and three.
Obiect. 2 Secondly, the question may be asked, how the money commanded to be giuen for the redeeming of the 273. persons that were aboue the number of the Leuites, was paid: whether by the first borne that were last numbred, or by the people? Answer. I answere, by the people, to Moses, for the Priests: for so doth common equity require, that one might not be eased, and another burdened. But if these first borne had borne the burden, and others beene freed from the paiment of this summe appointed and enioyned, there had beene no equity nor equality obserued, which the dignity of holy things seemeth to require.
Obiect. 3 Thirdly, it may be asked, wherefore God challengeth the first borne to be his? I answer, we see the cause, Answer. Exod. 13. because he preserued them, when he had made a general destruction of the first borne among the Egyptians.
Fourthly, wherefore would God haue the Leuites taken in stead of these first borne? and Obiect. 4 to seru him in their roome? I answer, Answer. first he did it in mercy toward their parents, who might through this liberality vse them as their own, and employ them in their seruice: so that wheras before they were the Lords, now they are returned to their parents. Secondly, to shew the accomplishment of Iacobs prophesie, that they must be scattered among the other Tribes, Gen. 49. Thirdly, to commend the dignity and worthinesse of the Ministery, in that they succeeded such worthy and honourable persons, who were the flower of all the family.
Fiftly, whereas the price of redemption Obiect. 5 and satisfaction for the 273. is commanded and appointed to be fiue shekls for euery person, after the weight of the Sanctuary: the question may be asked, what a shekel is, and what is the shekel of the Sanctuary, and how it differeth from the common shekel. Answer. I answere, first touching the shekel, then touching the kinds of it.
The shekel was partly a peece of money, and partly a weight. The value of it according to our coyne and common money, seemeth to be two shillings sixepence, and weighing halfe an ounce in weight, as the best Hebrew writers testifie: of which you may reade at large in the learned Commentaries of our owne men, set foorth in our English tongue,D. Willet on Exod. 30. the summe whereof is this: That two seuerall peeces haue beene seene and weighed, one weighed iust halfe an ounce, which had vpon one side the pot of Manna, with this inscription, Shekel Israel, and on the other side was stāped Aarons rod, with this title; Ierusalem Kedeshah, holy Ierusalem, in the ancient Samaritan characters. Likewise, there is another peece with the same pictures which was but halfe so much in weight, being but halfe the shekel.
Beza setteth downe the very same description of the shekel, Matthew, chapter 17. verse 24. which was giuen vnto him by Ambrose Blancerus. Arias Montanus affirmeth also, that while he was at the Councell of Trent, there was broght vnto him by a friend, an ancient peece of siluer, with the very same figures, and Characters, which hee likewise found to weigh halfe an ounce.
Touching the diuerse kinds of the shekel, there are diuers opinions why it is called the shekel of the Sanctuary. Arias Montanus affirmeth that it is called the sacred shekel, because it was the shekel that the Israelites vsed, who were an holy people vnto God. But forasmuch as God speaking to his owne people, & Moses writing to this people make this difference, it seemeth rather that there [Page 206] was a difference of shekels, not onely between the Israelites and the Gentiles, but among the Israelites themselues; otherwise that distinction had bene needlesse and superfluous. Others hold, that it is called the shekel of the Sanctuary, because the standard measure was kept in the Sanctuary, that there might remaine a iust and full weight without imminution or corruption: forasmuch as the weights and measures that were commonly vsed, were oftentimes altered and changed according to the couetous affections of corrupt men, as the Prophet Amos noteth, chap. 8.5. When will the new Moone be gone, that we may sell corne? and the abbath that we may set forth Wheat, making the Ephah small, and the shekel great, and falsifying the ballances by deceit? That is, in selling, they vsed small measures, and in buying great weights, so yt they did buy with one weight, and sell with another. But howsoeuer many of the learned leane to this opinion, yet in my iudgment it seemeth vnprofitable, forasmuch as we neuer reade (to my remembrance) that any weights or measures were kept in the Sanctuary, which was a place for holy things, and a figure of things to come, so that both the whole and euery seuerall part had their seueral significations, and looked vnto Christ to come. Besides, the Apostle writing to the Hebrewes, chap. 9.4. setteth downe the particular things that were contained in it, as the golden Censer, the Arke of the Couenant ouerlaide round about with gold, wherein was the golden pot that had Manna, and Aarons rod that budded, and the Tables of the Couenant, and ouer it the Cherubims of glory shadowing the mercy seat, &c. Where we see, he mentioneth what was in the Sanctuary, what was neere vnto it, what ouer it, &c. yet we haue no naming of keeping any shekel in it. Furthermore, if this weight were there, to auoyde the practises of iniustice, why had they not also the like prouision in other weights and measures also, as well as in this? was there no feare of fraud, but in this? or must the armes of iniustice and wrong be tyed vp in one kind, and left at randome in all the rest? Why had they not also the Gerah of the Sanctuary, the Omer of the Sanctuary, the Ephah of the Sanctuary, and so of the rest? Lastly, to omit other circumstances and considerations, this most holy place seemeth of all other, to be most vnfit for the keeping of such humane and worldly things, whereunto also the people could not haue free ingresse, and egresse, and regresse, at their pleasure, when they should try the trueth of their weights and measures. Seeing they had not accesse to this place when they would, it was not fitted to such a purpose. The third opinion wherunto the greatest number of writers doe accord, which seemeth most likely, to which also I encline, is, that there are two kinde of shekels, the one common or prophane, the other sacred or holy called the shekel of the Sanctuary, double so much as the former; the common shekel amounting to two shillings sixepence, the valuation of ye other coming to fiue shillings, according to our mony, that is in vse among vs.
Sixtly, where it is said that the shekel is Obiect. 6 twenty Gerahs, verse 47. the question may be asked, what a Gerah is? I answere, Answer. the shekel being iustly valued, it will easily appeare what a Gerah is; but because we shall haue fit occasion to discusse this point afterward, in the fift chapter, we will referre the reader to that place.
[Verse 41. Take the Leuites in stead of all the first borne, &c.] We see heere, that the Leuites were substituted in the place of the first borne, who did first of all execute the Ministers office. The Lord, if it had pleased him, could haue serued the Church with them for euer: but for the causes before rehearsed, he exempted them from this seruice, after that for a small time and a few yeeres, he had tryed their obedience to his holy wil and commandement. Now, in their stead he taketh the Tribe of Leui to minister vnto him, and for his Doctrine 1 people. We learne hereby,The office [...] the Ministery is an high and worthy ca [...] ling. that the office of the Ministery, is a most worthy and excellent calling. This is that which the Apostle saith writing to the Hebrewes, chap. 5.4. No man taketh this honour to himselfe, but he that is called of God, as was Aaron; If then it be an honour to be called to this office, it followeth to be an high and honourable calling. Likewise, writing to the Romanes, and declaring that none can preach except they be sent, hee addeth out of the Prophet, How beautifull are the feete of them that preach the Gospel of peace, and bring glad tydings of good things? Rom. 10.15. And instructing Timothy touching this office, he saith, This is a true saying, If a man desire the office of a Byshop, he desireth a worthy worke; and afterward in the same Epistle, cha. 5.17. Let the Elders that rule well be counted worthy of double honour, specially they who labour in the word and doctrine.
Seeing then, the Ministery is an honour as the Priesthood of Aaron was, seeing the office is a worthy worke, and seeing the feet of the Ministers that bring the word vnto vs, are beautifull, so that they are worthy, not onely of single, but of double honour; it followeth that the calling is exalted aboue many others, and ought to haue a reuerent and speciall account among vs.
The trueth heereof will farther appeare Reason 1 vnto vs by the force of reasons, as so many proppes to stay it vp. First, we must consider the title giuen vnto them of an Embassadour: what greater honour, then to be the Embassadour of a Prince? The Minister is more, he is the messenger of the Lord of hostes, Mal 2.7. 2 Cor. 5.20. and commeth from the King of kings, and Lord of lordes. He is in stead of Christ, appointed and sent of him to reconcile men to himselfe, and to saue them.
So then, the Ministers supply the office, and sustaine the person of the Sonne of God, who [Page 207] is the word and wisedome of his Father. Not that he would haue the Ministery of his word lesse esteemed, then if he should speake from heauen with terrible signes of Thunder and lightning; but that he might by this meanes teach in a more familiar manner, and so make the better tryall of our obedience. Therefore the Apostle saith, He that knoweth God, heareth vs: Ioh. 4.6. he that is not of God, heareth vs not, hereby know we the spirit of trueth, and the spirit of errour. We must heare the word preached by man, not as the word of man, but as it is indeed the word of God,Thess. 2.13. and so set our selues in his presence. Hence it is, that he saith to the disciples whom he had sent out, [...]ct. 10.33. He that heareth you, [...]rk, 10.16. heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. If then the Ministery be an embassage sent vnto vs from God, whereby God after a sort sueth to vs for reconciliation, it serueth to set forth vnto vs the honour of this calling.
Secondly, the honour of the Ministery is to Reason 2 saue mens soules, which of all workes, is the highest, the holyest, the heauenlyest, the greatest. What other calling can compare with it in this respect? Other professions and ordinances, respect the good of this life, as peace, or health, or wealth, and such like: but the end of the Ministery alone is the saluation of soules. Paul willeth Timothy to take heed to himselfe, and vnto doctrine, adding this reason,Tim. 4.16. [...]biection. for in doing this, thou shalt saue both thy selfe, and them that heare thee. It will be obiected, we are saued by Christ onely, as I haue beene oftentimes answered: we haue saluation by no other then by him. [...]nswer. It is true indeed, Christ hath performed so much as is sufficient for the saluation of all, yet none are actually saued, but they onely to whom the benefits and merites of the Messiah are communicated. Now his merits are applyed two wayes, by the Ministery of the word, and by receiuing of the Sacraments, for which cause the power of saluation is ascribed vnto them. We doe not teach that men are saued by the preaching of the word, to driue men from Christ thereby, or to build our saluation vpon any other; for we preach nothing, we regard to know nothing, but Christ and him crucified. We goe not about to lay any other foundation, but the question is of the meanes how we shall come to the sauing knowledge of Christ, which is ordinarily done by the sound and sincere preaching of the Gospel: so that this calling is a most excellent calling.
Reason 3 Thirdly, this truth is farther confirmed and strengthened by the contrary, in that without it ordinarily no man can attaine to saluation, as may appeare by the meanes whereby it is effected, and by the degrees whereby it is finished. None shall be saued but such as are effectually called: but what is the Church other, [...]. then a company of men called? and they are called by the Ministery of ye Gospel, made powerfull and effectuall by the Spirit of God: Ye are called by our Gospel, 2 Thes. 2.14. to the obtaining of the glory of the Lord Iesus Christ. By it, our mindes are enlightened to see our owne miseries, and Gods infinite mercies, and then by it,Luk. 1.79. Act. 26.18. Esay 53.1. as by the strong arme of God we are drawne vnto him. Againe, none are saued, but such as are iustified, being acquitted from their sinnes, and accepted in Christ as righteous, and as heires of eternall life But we are iustified by faith, and faith commeth by hearing the word of God, Rom. 10.17. 1 Cor. 3.5. so that the Preachers are the Ministers by whom we beleeue. Lastly, none are saued, but such as are sanctified by the Spirit of regeneration, and whosoeuer is in Christ, is become a new creature:1 Pet. 1.23. but we are borne againe by the immortall seed which is the word of the eternall God, so that we are begotten into him by ye preaching of the word. In this respect the Ministers are called spirituall fathers, 1 Cor. 4.15. because they beget vs as children by the Gospel of Iesus Christ. Thus then we see the worthinesse and excellency of this calling, and what we are to esteem therof.
As then we heard the reasons, so let vs hearken Ʋse 1 to the vses. First of all, this ought to be a strong motiue vnto vs to mooue vs to desire this calling. It is an encouragement vnto vs to enter into it, & a good warrant that it is lawfull to desire it. Who doth not desire honour & excellency in this world? Saul, being threatened to haue the kingdom rent from him, desired that Samuel would honour him among the people. God lifteth vp the heads of those that are fitted to this calling,Iob 33. Obiect. who are as one of a thousand. But is it indeed lawfull, will some say, to affect this calling, & to desire the office of a Byshop? may a man seeke and sue for it? I answere, Answer. neither euery man nor all desire is warranted. There are two sorts of men, & two sorts of desires. Some men are fitted, and some are vnfit. There is a desire that is good, and there is a desire that is euill, according as the fountain is out of which they issue & proceed. The corrupt desire ariseth sometimes from ambition, and sometimes frō couetousnes, delighting to set out themselues, or coueting to enrich themselues. For some are possessed and puffed vp with the spirit of pride and vaine glory, setting out thēselues with shewes of worldly wisedome, and magnifying themselues and their gifts, to tickle wanton and delicate eares: others make the Ministery as their last shift and refuge, when they haue made shipwracke of a good conscience, and know not otherwise how to liue. This is a wicked & preposterous desire. For as such as haue neither learning nor honesty, neither are willing to labour for their liuing, when they can no longer maintaine themselues, their last remedy is to turne Ale-house-keepers, and to set vp tipling houses: so such as haue gottē a litle smattering knowledge, as shreds or scraps gathered from other mens tables, & haue peraduenture baited their horses in the Vniuersitie, though they be as farre from sound or setled skill in Diuinity, [Page 208] as their horses, when they know not which way to turne themselues to liue, neither can shift any more, their scandalous and lasciuious courses, being descryed and perceiued of all men, beginne to thinke of the Ministery, and make that a meanes to maintaine them idlely, loosely, and wickedly. This desire is sinfull and carnall, woe vnto such as thus desire the calling: woe vnto such as helpe them to it, and as it were hold the stirrup vnto them, while they mount vp into Moses chaire: woe vnto them that suffer them to haue entrance and giue them easie passage to make houocke of the sheepe of Christ: and woe vnto that people that haue such a plague sent in among them, to destroy their soules. But besides this, there is an holy and godly desire comming from the true feare of God, and the zeale of his glory, when he giueth vnto a man this purpose and resolution, to consecrate himselfe to the Ministery of the Church, and to put in practise such gifts as are bestowed vpon him. The former sort desire the honour, not the worke: the maintenance, but not the paines. Such as desire it to be reuerenced, are ambitious: such as affect it, to be maintained, are couetous. They that are set in this calling ought to be reuerenced, but they ought not to respect that as the ende of their entrance into it: they ought to be maintained, but that should not be their principall marke, but Gods glory and the peoples good.
Blessed are they that haue this godly desire; blessed be God, that hath put it into their hearts: and blessed are that people that haue such a conscionable Pastor set ouer them to reueale vnto them the counsels of God and the mysteries of saluation. These men feeling the blessing of God vpon their studies, and themselues in some good measure fitted and furnished for this function, are willing to exercise their giftes, and employ their talent, which is indeed one part of their calling. Hence it is that Paul saith, Ro. 1.15.16. So much as in me is, I am ready to preach the Gospel to you that are at Rome also; for I am not ashamed of the Gospel of Christ, for it is the power of God vnto saluation, to euery one that beleeueth, &c. Hee acknowledgeth himselfe a debter vnto all men: God is the creditor, who hath giuen out his money to euery one of his seruants, that they should gaine euery one to their master, not to themselues: the money committed is his gifts and graces that he hath distributed vnto them according to his owne pleasure: so that we hauing receiued, not onely to beleeue our selues, but to teach faith vnto others, ought to be ready, willing, prompt, and prepared to employ such giftes as are bestowed vpon vs. Thus also doth the Apostle Peter teach the Elders,1 Pet. 5.2. to feede the flocke of God which is among them, taking the ouersight therof, not by constraint, but willingly: not for filthy lucre, but of a ready minde, &c. And in the old Testament, the Prophet Esay, (when his tongue had beene touched with a coale from the Altar, and that he had heard the voyce of the Lord, saying, Whom shall I send?) doth of his owne accord offer himselfe and his seruice, Behold, here I am, send me. Wherefore,Esay 6.8. whomsoeuer the Lord God shal cal immediately by his Spirit, and furnish with gifts requisite for a Minister, he will also touch his heart with willingnesse and readinesse to employ those graces, and to set them on worke; he will giue him a desire to glorifie him in the seruice of the Church, and to gaine soules to his Master Christ.
Secondly, it reprooueth sundry abuses of Ʋse 2 such as transgresse against this truth, and dash their foote against this doctrine, as against a stone; as if they meant violently to oppose themselues against it, or knew not that therin they fight against God; which may be reduced to three heads. First, such as abuse their persons, and tread vpon them as their footstoole: Secondly, such as contemne the Ministery it selfe as base and vile: Thirdly, such as deny them any maintenance fit for their calling. One sort are wretched and prophane, another proud & high-minded, the third worldly and couetous.
Touching the first sort,The first reproofe. it is too common a practise in the world to scorne and scoffe at the Ministers of the Gospel, which is as much as to make open profession to be voyde of all soundnesse and sincerity of religion. For such as hate them and despise them, because they are Ministers, doe despise, nay despite God himselfe, and Christ our Sauiour, as Luke 10.16. He that despiseth you despiseth me: and hee that despiseth me, despiseth him that sent me. Where Christ setteth downe this as a rule, whereby euery man may examine his owne heart, and make tryall of his religion and piety toward God, euen by his affection and behauiour toward the Ministers of God. It was neuer knowne since the world stood, that he did euer so much as sauour of any goodnesse, that could not abide a faithfull Minister. I deny not, but he may deceiue himselfe, but God is not mocked: he may pretend piety, but it is nothing but cursed and cankered hypocrisie. The word is the seed of regeneration: it cannot therfore be that such as haue bin brought to the state of grace and saluation by this precious seed of the word, should abase & abuse those by whom they haue beene begotten. Will a sonne, except he do degenerate and become a monster, reuile him that brought him into this world, and gaue him life and breath? So is it as vnnaturall, and much more, to contemne the spirituall fathers of our soules: forasmuch as of the fathers of our bodies, we receiue only temporall life, but of these, eternal. It is wel said by one of the ancients,Ignat. ad [...] that whosoeuer despiseth the Preachers of the Gospel, is an Atheist and prophane person, and a despiser of Christ himselfe.
These do not onely sinne against God, and [Page 209] against the Gospel, but against their owne soules; they hinder their owne saluation and the saluation of many others, and so make their meanes vnauailable, and commit a sinne more heinous and horrible then that of Onan, who spilled his seed on the ground, least he should giue seed vnto his brother, Gen. 38.9. The seed of the word is immortall and remaineth for euer, and therefore is of greater price; so that they are spirituall murtherers of thousand soules that seeke to spill it and spoile it, as water on the earth, least it should fructifie in the hearts of men. If wee should see a man pull out his owne eyes that he might not see, or cut off his eares that he might not heare, wee would all pitty his case, and say he were running madde. But thus it fareth with these irreligious persōs; they make them selues blinde, that they might be without seeing, they make themselues deafe that they might be without hearing, and they harden their hearts that they might be without feeling. [...]s de Sacer. [...]3. cap. 5. This is spirituall and desperate madnesse to despise so great a blessing without which we cannot be saued, nor obtaine any good things promised vnto vs. And howsoeuer these men, to excuse their owne impiety and to blinde the eyes of the simple, will pretend loue and liking to the word it selfe, yet they vtterly deceiue themselues: for this is one rule to be obserued and learned of vs, that whosoeuer abuseth the Ministers despiseth also the Ministery, as he that liketh the Phisicke by which he is to be recouered, will also make much of the Phisition, whose counsell he hath vsed. Whosoeuer accounteth not the feet of those beautifull that bring glad tydings of peace, will not much esteeme the Gospel it selfe: and whosoeuer despiseth the Messenger, will not regard the message that is deliuered vnto him.
For the Ministery is the ordinary meanes, wherby it pleaseth God to saue those that beleeue, Rom. 1.16. 1 Cor. 1.21. Let this be also another rule, yt whosoeuer account the Ministery of the Gospel as vile in their eyes, it shall be easier for them of Sodome and Gomorrah in the day of iudgement, then for them, Mat. 10.15. and 11.24. yea, Christ our Sauiour willeth his Apostles to shake off the dust of their feete, [...]ct. 13.51. as witnesse against them that heare not their words, neither receiue their persons. Wherefore this also shall be another rule, that to abuse the Ministers of the word, and esteeme them as the of-scourings of the world, whose feet (as we heard) are beautifull to all the elect, because they bring glad tidings of peace and of all good things) is an horrible sinne highly displeasing to God, greeuously prouoking him to anger, and swiftly calling downe iudgement vpon their heads. Wherefore hee saith in the Prophet, Touch not mine Annointed, and doe my Prophets no harme. And Moses prayeth to God on the behalfe of Leui, [...]eut. 33.11. to smite thorough the loynes of them that rise against him, and of them that hate him, that they rise not againe. The persons of Embassadours are by law of al Nations, sacred and inuiolable;Cicer. in Verr. act. 1. Orat de Harus. resp & pro leg. Manilia. the heathen saw it and set it downe, and neuer ceassed to reuenge the wrongs done vnto them, both vpon particular persons, and vpon whole Cities. The Law of God and man, sacred and prophane, account the iniuries done vnto a messenger, as done against him who sent him: and therfore they were wont to be safely garded and protected, not only in times of peace, but amiddes the weapons and naked swords of the enemies. Dauid reuenged most sharpely the iniuries and indignities offered to his Embassadours with the ouerthrow of the Ammonites, 2 Sam. 10. and neuer did he shew the like exemplary punishment in that extrem manner. Do earthly Princes and States reuenge the wrongs offered to their seruants sent out by commandement and commission from them: and shall we thinke that the Lord of hostes, the king of kings, who is the God of vengeance, will suffer the opprobries, contumelies, and contempts offered to his messengers, to goe vnpunished? The Ministers are the high Embassadours of God, so that they send not themselues, but are sent out of him, and they execute not their owne willes, but his will: and therefore the infinite Maiestie of almighty God is violated and abused in the indignities that are offered vnto them, and doubtlesse he will auenge his seruants which cry day and night vnto him, Luk. 18.7, 8. though he beare long with his enemies. I tell you, he will auenge them speedily. No man offending in this kinde of vnkinde abuses toward them, euer escaped the punishments of God. How often did God plague his people in the wildernesse, when they rose vp against Moses and Aaron, the Ministers of God for their good, who taught Iacob his iudgments, and Israel his lawes? When Ieroboam stretched out his hand against the Prophet to lay hold on him,1 Kin. 13 4. his hand wasted and withered, so that albeit he put it out, yet he was not able to pull it in againe. The two Captaines with their fifties,2 Kin. 1.10.12 sent out by Ahaziah to apprehend the Prophet, were destroyed with fire from heauen, and neuer returned to bring their master word how they spedde. The leude and vngracious children that mocked Elisha, 2 Kin. 2.23, 24 and vpbraided him with his baldenesse, were torne in peeces by two Beares that came out of the wood vpon them. The people of Israel that misused the messengers of God, and contemned the Prophets,2 Chro. 36.16. that spake vnto them early and late, were reiected and carryed into captiuity, into the land of their enemies. Neither is it to be maruelled at,Act. 5.39. that God hath sent such strange examples of his wrath and indignation vpon the contemners of his Ministers, forasmuch as they are as Cyants that fight against God,Deut. 17.12. and therefore he appointed death to him that rebelled against ye Priest, as those rebels were swallowed vp of the earth that made insurrection against Aaron, and vsurped the Priesthood contrary [Page 210] to the institution of God: in which place, Moses saith, It is not Aaron that you striue against, but euen against God himselfe, Numb. 16.11. If we follow these men in their practises, let vs also feare to fall into their punishments. For God wil not be mocked, though the Ministers be misused: and his hand is not shortned, though they be taunted and reuiled of vs. He will account these reproches to reach vnto heauen, and they shall be of sufficient force to cast vs downe into hell, except we repent of these euils.
The second reproofe.But let vs passe from their persons, and come to the function it selfe. Many there are that are growne a degree farther in impiety, who making no conscience to goe out of the way, doe wander farther from home then many other. There are indeed some who sticke not to account of the Ministers as the filth of the earth; they will giue no reuerence vnto them, they acknowledge them not to be sent to reconcile men vnto God, but disgrace them and dishonour them what they can: howbeit they will not breake out in open contempt of the Ministery it selfe, but seeme to esteeme highly and reuerently, and religiously of it. There is some hope of these, that by the mercy of God, they may be reclaimed and reformed. Others spare not to speake against the calling it selfe, and vtter slanderous words against Gods ordinance, as men that are come to the height of sinne, and haue filled vp the measure thereof to the brimme. These are like Ahab; when Eliah came into his presence, he charged him to be the troubler of Israel,1 King. 18.17. Art thou hee that troubleth Israel? They are the Captaines and Caualleers that were in the company of Iehu, that accounted him who came to annoint Iehu, 2 King 9.11. a madde fellow, What said this mad fellow vnto thee? Paul and Silas are accused to trouble the City, and to turne the world vpside downe, and to teach customes which were not lawfull to receiue and obserue, Act. 16.20 Tertullus an eloquent Oratour, abusing a good gift to an euill purpose, chargeth him deepely to be a pestilent fellow, and a mouer of sedition among all the Iewes throughout the world, and a ring-leader of the sect of the Nazarens, Chapter 24.5. To contemne this calling, is to contemne God: and to dishonour it, is to dishonour God: and yet the Ministers for the most part are esteemed according to their low and meane estate in this world. If they be poore, they are indeed poorely accounted off. If they be not great in the world, they are not regarded and respected of worldly minded men; but these account themselues better then the Minister, because they are richer. But such as are rightly religious, are otherwise minded. Obadiah, the gouernour of Ahabs house, refused not to doe reuerence to the Prophet, to the contemned Prophet Eliah, 1 King. 18.7.9. Ioash the king disdained not to visite Elisha when he was sicke and lay on his deathbed, and to weepe vpon his face, and said vnto him, O my father, my father, the Chariot of Israel and the horsemen thereof, 2 King. 13.14. Thus it was in former times, when Kings and Princes were not ashamed to acknowledge them: but as sin aboundeth, so the Ministery is contemned.
The third reproofe,The third [...] proofe. is against those that are so taken vp with the thoughts of this world, that they refuse to allow them any meanes of maintenance, and grudge them meate and drinke to releeue themselues and their families. This is a fruit of the former sinnes, and proceedeth from a contempt, either of their persons, or of their calling, or of them both. For when they are grown to contemne them, no maruell if they grudge to maintaine them. Some thinke the calling needlesse, and superfluous, and well gotten that is detained from them. Others account it voluntary, and arbitrary, which they may giue, or not giue, yeeld or not yeeld, at their owne pleasure: others will needes pay it, howbeit not as a duty, but as a gratuity: not as a recompence of their paines, but as a beneuolence at pleasure: they will haue nothing bestowed as due, but as an almes to the begger that commeth to their doores. The first sort are plaine Epicures, earthwormes, knowing no God but Mammon, and seruing no God but their belly. The other two carry more shew of profession, and yet they make little conscience of Gods religion, or of their owne saluation. For if they did hope to inherite heauen, they would bee forward to magnifie and further the meanes that leade vs vnto heauen, and account it an honour in equity and iustice due vnto them, to yeeld vnto them a sufficient maintenance, which cannot without sacriledge be detained from them. Who is it that prouideth not for his oxen and cattell, that labour for him? who feedeth not his sheepe in sweet pastures, that feed him and cloathe him? What hearts then haue we harder then stone, that doe not any whit regard to see them comfortably and competently maintained, that labour for vs, search the Scriptures for vs, are careful to prouide for vs, and to feed vs with much better food? If a man should see any of vs lying in a pit like to be drowned, and reaching out his hand vnto vs should draw vs out, how would we esteeme of them? The Ministers draw body and soule out of the deepe dungeon of eternall death, and from the pit of destruction, and guide them into the way of peace: and therefore it is great reason, that hauing receiued comfort from them, wee should comfort them againe, and thereby shew how we respect them.
If we were borne blinde, and wanted the light of the eyes, as the poore man mentioned in the Gospel, and one should restore our sight, wee would account nothing too deare for him, nothing too good for him, if we gaue him all the wealth and treasure of our house.
But this is our condition spiritually, we sit in darknesse and in the shaddow of death, we know no more of God naturally, then serueth to make vs without excuse. [...]at. 5, 14. [...]uc. 1, 79. [...]cts 26, 16. The Ministers are the light of the world to enlighten them, to open their eies, and to bring them out of darknesse into a maruellous light: and yet the idolatrous Priests among the heathen were more esteemed, and better rewarded, then the true Ministers of Christ among vs; which redoundeth to the shame and reproch of such as professe themselues to be sound Christians. But Christ saith, Obiect. to his Apostles, Freely ye haue receiued, freely giue, Mat. 10, 8. How then may the Ministers receiue any reward for their labours? I answer, [...]nswer. Christ speaketh in this place especially of working miracles, as appeareth in the words immediately going before, where he willeth them to heale the sicke, to clense the leapers, to raise vp the dead, and to cast out diuels. If they be extended farther, because he willed them to goe and preach, [...]ath. 10, 7. saying, The Kingdome of God is at hand: he forbiddeth them to set the Gospel to sale, as that which standeth at offer and proffer: so that the Minister must not be giuen to filthy lucre, 1 Tim. 3, 3. Tit. 1, 7. So then, they do giue freely, who do not intend gaine as the reward of their labours, nor set it before their eyes as the marke they aime at, but desire nothing more then the glory of God, and the saluation of the Church, and referre thereunto all their studies and endeuourss. They that onely or cheefely seeke their owne wealth, are truly called hirelings; whereas the seruants of God haue him before their eyes of whom they are sent, that so they may feed the flocke with knowledge and doctrine. [...]biection. Againe, it may be saide, that Paul witnesseth he tooke nothing of the Corinthians, and that he laboured with his owne hands, Acts 20, 34. 1 Cor. 4, 12. I answer, [...]nswer. the Apostle in taking nothing of that Church, considered what did belong to the edification of that Church: neuerthelesse, the brethren that came from Macedonia, supplied his wants, and helped him in his necessities. But of this we spake more at large in the former doctrine.
Ʋse 3 Thirdly, let no man presume to refuse and reiect the Ministery, as thinking themselues or their children too high, or this calling too low for them; thinking themselues too honourable, and this office too contemptible for their persons. No man is too good to serue God at the Altar, and to minister in his Sanctuary. If any refuse the Ministery in regard of his birth, and his wealth, or worth, or gifts, he deceiueth himselfe, and ouervalueth his owne condition: for who is sufficient for these things? Cor. 2, 16. We are a thousand fold more vnworthy to be Ministers, then the Ministery can be thought vnworthy of vs. Noah was the Prince of the world, yet a Preacher of righteousnesse, 2 Pet. 2, 5. Melchizedech was both King of Salem, and a Priest of the most high God, Heb. 7, 1. Gen. 14, 18. Samuel was both a Iudge of the people, and a Prophet of God, 1 Sam 3, 20. and 7, 15. Dauid was both a King & a Prophet. And albeit certaine Kings haue beene Prophets, yet it was no greater credite to the Ministery, that Kings were Prophets, then commendation to Kings themselues that they were Prophets: as it was a greater glory to Kings that they haue beene Philosophers, then credite to Philosophy, that Kings haue studied, professed, and imbraced it. The Son of God, our Lord Iesus Christ, before his incarnation was the Teacher of his people; for by his Spirit he spake in the Patriarkes & Prophets, and was the Messenger of God, and therefore called the Angell of the Couenant: and after that he tooke our flesh and nature vpon him, being the seed of Abraham, he professed that he was sent to preach deliuerance to the captiues, & the acceptable yeare of the Lord, Luke 4, 18, 19, 43. He was equall in glory with the Father, yet this was his calling and worke while he liued vpon the earth. God the Father thought it a meet office to be committed to his onely begotten Sonne, and should it seeme a reprochfull office to his seruants? If he were annointed to be both our King, Prophet, and Priest, let not vs despise prophesie. Nay, not onely the Sonne of God, as he was man, disdained not this function, but God himselfe in Paradise was a Preacher of the Gospel, Gen. 3, 15. The seed of the woman shall bruise the serpents head: Math 17, 5. and the Spirit of God is as it were a fellow-worker with the labours of the Ministers. Besides, the Angels themselues, most glorious creatures, that alwayes behold the face of the Father that is in heauen, haue not refused to be the publishers of this message, Luke 2, 9, 10. Wherefore, all such as GOD hath blessed with forward and toward children, as a speciall mercy toward them, and withall bestowed the goods of this world vpon them, enabling them to maintain them in schooles of learning, ought to further the building of Gods Church, and to thinke it no disgrace or disparagement vnto them, to apply their sonnes to be workmen in this spirituall building, and so to dedicate them vnto God, as godly Hannah gaue Samuel vnto the Lord, that so long as he liued, he might bee giuen vnto the Lord, 1 Sam. 1, 28. It is a thing greatly to be lamented, that this high office of preaching the word is so contemned by all of high calling, that the Nobility vtterly shunne it, & the greatest part of the Gentry of the Land generally refuse it, eyther as base in it selfe, or at least as base to them, or in them. Great mens children are set to study mans law, but it beseemeth not their greatnesse to study Gods law. To be sent on Embassage in the affaires of a Prince, is a great honour; but to be sent with Gods message in his mouth, is esteemed a disgrace. Ye fooles and blinde, whether is greater, God or man? Whose message is most honourable, Gods, or else mans? We see in [Page 212] the Popedome, how men of countenance and estimation are not ashamed to giue their children to the Popes seruice, and beare the mark of the beast, and refuse not to haue thē neerely and ill-fauouredly shauen, vntill they haue scarce one haire of an honest man left vnto them:Cardinal Pool. nay, some of the blood royall haue taken vpon them the orders or rather the disorders of that Hierarchy, as we haue examples in our owne Chronicles. Princes themselues haue renounced their crowns and kingdoms, and entred into Monasteries, & haue put their sonnes and daughters into Cloysters. It is very apparent, that Princes among the Heathen, were also Priests. Shall not these being poore blinde Idolaters, that knew not GOD aright, stand vp at the day of iudgement against vs to condemne vs, that haue so little care or loue to the Lords Temple, that the seruing of him there, is become so vile a thing, as it is not beseeming a mans sonne of any countenance and reputation in the world? So that they will not set their hand to the Lords Plough, but scorne it almost as much as to go to plough and cart. The Prophet Esaias (as it is probably collected) was of a very noble linage,See the Argument of the Geneua translation. Prolego. Vrsini in Esay. sonne to Amos, who was brother vnto Amaziah King of Iuda, and therefore thought to be of the blood royall, as the Hebrew writers agree, who had the bookes of Genealogies extant among them. The Prophet Daniel, with Hananiah, Mishael, & Azariah, were of the Kings seed, Dan. 1, 3. We heard before that Christ himselfe the Lord of life, and the most honourable person of highest descent that euer liued vpon the earth, who was not onely of the linage and stocke of Dauid, and heire vnto the Crowne & Kingdome, but the sonne of the eternall God, yet he disdained not to serue, but vouchsafed to minister in this office, and hath giuen example to all posterity, that none should account themselues vnworthy of it, or it vnworthy of thē: forasmuch as the Gospel began to be preached of him, Heb. 2, 3: who is the brightnesse of glory, and the expresse image of his person, and vpholdeth all things by the word of his power, Heb. 1, 3.
Seeing then Princes and Peeres, and noble men, yea such as haue bene of the Kings blood haue imployed themselues to the Lords seruice: seeing sundry of these among both Pagans and Papists haue exercised this function: seeing some of the elect Angels were Preachers of the Gospel: what a slander and reproch is it for vs that are dust and ashes, and wormes of the earth, and no better; that are called Christians, and would be accounted great professers, who, in so great want of labourers and haruest men to reape downe the corne, do bestow our youth, rather any way then this that is the best way? It is incredible what great good such might do in the church. O what a furtherance would it be to true religion, and a notable meanes to gaine many soules to God! For how many be there, that contemne the Ministery of the word, and consequently the word it selfe, because (for the most part) they are meane and poore men that are the Ministers and Preachers of it? Euen as when the professers of the truth consist of the lowest sort, it hindreth the faith of diuers, to consider that none of the rich or of the Rulers beleeue in him, but the people that are accursed: Iohn 7, 4 [...]. so is it in the Ministery also. When such as are ignorant of true religion, cast their eyes vpon the poore condition of the teachers of it, and behold the worshipfull and noble shun it, and shake it from their shoulders, they are offended, and grow into hatred and contempt of the Calling, and regard not such as haue taken it vpon them. Whereas, if the men of great places would stoope downe vnto it, (if this may be accounted a stooping downe) and as well preach Christ as beleeue in him, it might be a forcible and effectuall meanes to further and foster true religion. Is it not a comfort to all godly parents, to see their children well bestowed? Can we haue them better bestowed, then to serue the Lord, and to labour in his haruest, and to be made Rulers or Stewards in his house? Is there any thing we should reioyce more to see, then our sons put in trust with the price of the blood of Christ, and by preaching to win many soules, and send them to heauen? How do men seeke to shroud themselues vnder the cloth of noble men, and are glad of places and offices vnder them; like to Zebedees childrē that would sit at the right hand and at the left hand of Christ in his Kingdome? But the Ministers are the seruants of the most High, they serue the King of Kings, and the Lord of Lords, then which, what seruice can be more holy or honourable? The Prophet Haggai complaineth, chap. 1, 4, that the whole people from the highest to the lowest, neglected the building of the Temple, and followed their owne profits & plesures, Is it time for you, O ye, to dwel in your sieled houses, and his house lye waste? And therefore he threatneth in the words following, to punish those greeuously, that were so retchlesse and carelesse for the helping forward of this building. Let Zerobabel and Iehoshua with the remnant of the people diligently consider this point, and meditate seriously vpon these things. And let all haue a tender regard to imploy and set apart some of theirs to worke in the Lords vineyard as painfull labourers.
True it is, some goe about by pilling and polling to bring the Church to beggery and slauery: but this ought not to discourage any from seruing in this calling, nor to withdraw any of his children frō preaching of the word. The earth is the Lords, and the fulnesse thereof, Psal. 24, 1. All the siluer and gold in the world is at his commandement, Hag. 2, 8. He will neuer leaue nor forsake those that be his. He will pay good wages to all that are his seruants.
They shall be sure of their pay that reape his corne, and beare the burden of the work, and the heat of the day. He hath the hearts of all Princes and Potentates in his owne hand. He moued the mindes of pagan and heathen Kings, to contribute things necessary for the repairing of the materiall Temple, as appeareth in the bookes of Ezra and Nehemiah: [...]zra 3, 7. [...]eh. 2, 8. and therefore he will not suffer such to lack, which labour in his spirituall Temple, vnder godly and christian Princes. Seeing then, we ought to make a great account, and haue a reuerent estimation of the Preachers of the word, and esteeme the Calling giuen them an honorable office, inasmuch as Christ the euerlasting Son of the Father, the wisest, the worthiest, the noblest, the notablest person beyond all comparison, of all that euer were, or shall be, or are, in heauen or earth, hath taken vp the office of a Preacher, Priest, and Prophet, to teach the people and to pray for them; let vs also further this worke by all the meanes we can: and let the Ministers comfort themselues in this their holy vocation, hauing a multitude of such excellent predecessors, as it were a cloud of witnesses going before them, to be examples to encourage them; and let vs not be discouraged by the taunts & opprobious termes of the vngodly, to dislike and forsake our function, or to be ashamed of it, or to thinke scorne to labour in it, howsoeuer many scorne at it, as too meane and base a thing for themselues. For albeit the Ministery aboue all other callings, is most subiect to the contempt and disgrace of prophane and godlesse men: yet let vs be assured, that as it is in it selfe, & in regard of the ordinance of God, as also of the benefit of it vnto mankinde, a worthy and excellent calling, so they that enter into it, shall be honoured of all those which are the children of God. Let vs tread those disgraces & contumelies vnder our feete, and be so farre from being dismaied at them, that rather we ought to account our selues happy for them, Mat. 5, 11, 12. Seeing we are thereby made conformable, not onely to the Prophets and Apostles of Christ, but to our Sauiour himselfe, and shall in the end be like vnto him in glory and eternall life. Yea, we are assured that in the middest of al disgracings and defacings of vs, we are the sweet sauour of God, not only in them that are saued, but in them also that perish. [...] cor. 2, 15, 16 And albeit we spend our strength in vaine, and for nothing, yet our iudgement is with the Lord, and our worke with our God, Esay 49, 4, 5. In the meane season, let our labour be answerable to the greatnesse of our calling, that so we may be worthy of that honour.
Ʋse 4 Lastly, seeing the function of the Ministery is of great excellency and dignity, we must vnderstand, that great gifts are required in the Ministers, and they must in a good measure be qualified thereunto. This vse doth the Apostle make, 1 Tim. 3. The office of a Minister is a worthy worke, therefore he ought to be of blamelesse conuersation, and apt to giue instruction to the people. He must shew both integrity of life, and light of doctrine, which is as the Ʋrim and Thummim that the Priest did beare on his brest-plate of iudgement.Exod. 28, 30. It is the best harmony that can be made, when life and doctrine agree together; otherwise, we are as iarring cymbals.
Hence it is, that the Prophet speaking of the Couenant of life and peace made with Leui, Malac. 2, 6, saith, The law of truth was in his mouth, and iniquity was not found in his lippes, &c. and he did turne many away from iniquity. The Ministers are called by Christ, both the light of the world, and the salt of the earth. In like manner Paul exhorteth the Elders of Ephesus, Acts 20, 28. Take heed vnto your selues, and to all the flocke, ouer the which, the holy Ghost hath made you Ouerseers, 1 Tim 4, 16. to feede the Church of God, which he hath purchased with his owne blood. They must take heed to themselues, by liuing well: and to the flocke, by feeding well with wholesome food. They must shew themselues patternes of good workes, Titus 2, 7, 8. If the calling were meane, meane gifts would serue to furnish them that are chosen and exalted to that calling: but seeing it is great, we ought to labour after great gifts, and to be adorned with worthy graces.
They that watch ouer soules, ought to haue a quicke and sharpe sight, that they may descry the crafty wiles and guiles of Satan. They ought to haue a wonderfull care of their duty, that are to attend the flocke of God day and night, and be able to teach all, and to deale with all sorts of men, as Math. 13, 52. He must be a Scribe taught of God. No young scholler, a workman that needeth not to be ashamed who see and try his worke, diuiding the word of truth aright. They must be able to seeke out that which is lost, able to strengthen the weake, able to heale the sicke, able to binde vp the broken. No skill is sufficient for these works, to be the Lords husbandmen, to dresse and husband the Church, that it become not an vnfruitfull and barren wildernesse. No skill in vs is sufficient to make vs the light of the world, Math. 5, the salt of the earth, the builders of Christs body, the coworkers of God, 1 Corinth. 3, 19: the Embassadours of Christ, 2 Corinth. 5, 20: the Stewards of the house, Titus 1, 7: the fathers of the Church, 1 Corinth. 4, 15: the fishers of men, Math. 4, 19: the Ministers of the Spirit, 2 Corinth. 3, 6: the builders of the Temple; the Shepheards of the sheepe, Eph. 4, 11: the planters and waterers of the garden, 1 Corinth. 3, 6, 7: the watchmen of the City, Ezek. 33, 7. Heb. 13, 17: the Trumpetters of the host, and the stars of the firmament, Reuel, 1, 20. Dan. 12, 3. The City of God which is the Church, is a more glorious and beautifull worke, then is the fabrick or frame of the whole world besides. On the other side, see the misery of blinde [Page 214] guides, and the mischiefe that commeth by dumbe dogs, yea, the desolation that cometh vpon the people that haue such Pastours or Shepheards: they are altogether vnworthy of that calling. No man will make him his horsekeeper, that hath no knowledge nor skil in horsemanshippe, nor any experience that way; nor his Cooke that cannot tell how to dresse his meate: nay, not his swineheard that is no better then an Image or Idoll, and cannot tell how to guide or gouerne them. And yet behold the simplicity and sottishnesse of the world, and wonder at it! They regard not to commit the soules of men, that are most precious, to such as we wil not willingly commit an heard of bruite beasts to be kept. Ezek. 33, 6. The watchman that is blinde and dumbe, and the City that setteth vp such an one, shall perish together: and our Sauiour testifieth, that if the blinde leade the blinde, both shall fall into the ditch, Mat. 15, 14. Woe vnto such leaders; woe vnto such as are thus led.
These make this a base calling, as if Ieroboams Priests were fit enough, that were taken from the lowest of the people.
CHAP. IIII.
1. AND the Lord spake vnto Moses, and Aaron, saying,
2. Take the summe of the sonnes of Kohath, from among the sonnes of Leui, after their families, by the house of their fathers.
3. From thirty yeares and vpward, euen vntill fifty yeares old, all that enter into the host, to doe the worke in the Tabernacle of the Congregation.
4. This shall be the seruice of the sonnes of Kohath, in the Tabernacle of the Congregation, about the most holy things.
IN this Chapter we haue an other numbring of the Leuites: howbeit, it is in another kinde then the former in the former chapter. For in the third chapter, the Tribe of Leui is numbred according to the persons: but in this chapter it is numbred according to their office and Ministery, so that there is a great difference betweene this and the other. True it is,Difference betweene the numbring in this chapter and the former. in them both, this Tribe is numbred, but not this Tribe onely, nor all the same persons, nor yet to the same end. We saw before, a generall enumeration of the families of the Leuites, as they succeeded in the roome of the first borne, who had beene separated & sanctified to the worship of God, to the Ministery of the word, to the seruice of the Church, and to the spirituall gouernment of the people: so that as well the first borne as they are numbred: But in this chapter, onely the Leuites are numbred, not all, nor any of the first borne, who were now freed and exempted, and fully discharged from that ministration. Againe, in the former chapter, all the Leuites are numbred from a moneth old & vpward: but in this, onely such as were fitted by their yeares to vndertake and execute the office of the Ministery, which lawfull age is heere defined and determined to begin at thirty, and to end at fifty yeares. Lastly, that numbring in the former chapter, was to another end and purpose then this. There they were all numbred frō one moneth, that it might be knowne what ouerplus there was of the first borne: but heere they are accounted from 30. yeares old to 50. that according to the number of the persons, there might be an equall diuision and distribution of their functions.
Now for the better vnderstanding of this numbring, heere commanded and executed, we must know that the reckoning vp of the Leuites, is not done after one manner, but is much differing, not only from the other tribes but also from it selfe: so that this Tribe is numbred diuers waies. The first is from a moneth old and vpward, as we haue learned out of the third chapter, because then they were fit to be offered to the Lord.Numb. 3, 15. The second is at fiue and twenty yeare old, at what time they began to be tried and proued, whether they were fit or not; this is set downe, chap. 8, 24. The third is at 30. years of age vntill 50, when they executed their office fully without any denying or gainsaying. Thus we see the different account that is taken of this Tribe, and the reasons thereof: now let vs proceede to the order obserued in this chapter.
Heerein we are to obserue two parts. The first containeth a commandement touching the numbring of the Leuites from 30. yeares old vnto 50. together with a description of the proper and distinct office of euery family. Secondly, the obedience of Moses, in the execution of the commandement of the Lord. Touching the commandement of God, we are to consider, that the whole seruice of the Tabernacle is parted according to the wil and pleasure of almighty God the author of the Ministery, among the three families, springing out of Leui, and spoken of in the former chapter, namely, the Kohathites, the Gershonites, and the Merarites. Heere Moses doth a little [Page 215] inuert the former order, and beginneth with the Kohathites, because the Priests were chosen among them, and he insisteth longer vpon them, then vpon other, both because many things are spoken of them, which notwithstanding are not properly to be restrained to them alone, but generally to be applied to the rest; and likewise because they had a more worthy & honourable office, so that the chiefest charge was committed vnto them. The commandement is generall in this diuision, & then particular in the verses following. The generall sheweth who among them were to be numbred, to wit, all persons from thirty yeares old to fifty, to do the seruice of the Tabernacle. Thus much touching the order.
[...]o obiect. [...]wered.Before we come to the doctrines, we are to answer two questions, thereby as it were to vnloose the knots that might trouble those that are weake in knowledge, and slender in iudgement. [...]estion. As first of all it may be demanded, why the Lord commanded the Leuites in this place to be numbred that were full 30. yeares old, [...]swer. and not before? I answer, it was, because he would haue those that serued him in the Sanctuary, and did as it were represent his person to the people, and were to teach them, to be ripe in knowledge, in iudgement, in experience, in moderation, in learning, and such like gifts of his holy Spirit. Young men for the most part haue greene heads, light braines, rash wits, shallow iudgements, head-strong passions, being altogether vnsetled and vngrounded. Thus it was in Rehoboams Counsellers, 1 Kings 12, 8. where we see young Counsellers, young counsell; graue Counsellers, graue counsell; as the men are, so is their counsell. Such as were to follow the warres, were numbred from 20. yeares old and vpward. Moses the muster-maker tooke their names, and enrolled them at the age of twenty: but such as were the Lords warriers to fight his battels, [...]ings 2, 12. and as it were the Chariots & horsemen of Israel, must not be fresh-water, or white-liuerd souldiers; they must not turne their backes to their enemies, nor be afraid to looke them in the face, nor shrinke backe at the push of the pike, nor haue their sword rusty in their sheath, but alwaies be prepared, & stand ready for the encounter. But if such had beene admitted to this office as were yong in yeares, their lightnesse in gesture and behauiour, might haue cast a contempt vpon the holy things of God, and caused the people to abhorre the word which they deliuer, and the Sacraments which they administer: whereof we haue an example, 1 Sam. 2, in Elies sonnes, The sinne of the young men was great, and they caused the people to contemne the offerings of God. To this end the Apostle aduiseth and admonisheth Timothy, chap. 4, 12. Let no man despise thy youth: but be thou an ensample to the beleeuers, in word, in conuersation, in charity, in spirit, in faith, in purity. But of this, we shall haue occasion to speake more afterward.
Secondly, a man may aske the question,Question. whether the Priests and Leuites ceassed the execution of their office at the age of fifty? For seeing God commandeth in this place, all to be numbred that were imployed in the worke of God, and none were numbred that were vnder thirty, and aboue fifty; it may seeme to some, that they did nothing afterward. What then? Were they as souldiers dismissed of their seruice, and put to their yearly pension? Or were they released from all labours, as those sword-players,Horat. epist. lib. 1. epist. 1. that had a rod deliuered vnto them in token of discharge? I answer, this was done for diuers causes. Answer.
First, such as execute this holy calling ought to be qualified with iudgement, grauity, sobriety, integrity, diligence, yea with power, courage, strength, and to haue agility and ability in mind and body, that they may doe all things wisely, exactly, studiously, & constantly. But all these agree to a man most fitly and fully betweene the age of 30. and 50. limited in this place. Youthfull age may be adorned with strength, courage, and earnestnesse: but it is not so well furnished with iudgement, grauity, skilfulnesse, and staiednesse. On the other side, old men in their declining age, albeit they be filled with knowledge and vnderstanding, and seasoned with moderation of affections, yet through weaknesse of nature, debility, and other infirmities that follow them, grow dull and heauy,Analys. Iun. in 3. Numer. slowe and cold, and haue not that quicknesse and readinesse of dispatch, which they had, and others haue: so that their body is not answerable to their mind, nor the outward man to the inward.
Againe, this was the ordinance of God, that they should giue place to younger men, that vnder them they might be trained vp to the seruice of the Sanctuary, that he might neuer want any to attend in that calling. Whereas in the multitude and encrease of that Tribe to so many thousands, if they had all serued during the terme of their liues, many of them could neuer haue beene imployed, whose labor might be profitable in ye church. So then, they were at that age to ceasse, to make way and passage for the imployment of younger men.
Thirdly, as religion is more precious then all earthly things, so God heereby tooke order, and prouided, that the weaknesse and infirmities of the Ministers, should not bring the holy ordinances of God into contempt.
Lastly, this law seemeth to be restrained to such Leuites as bare the burden of the Tabernacle, the Sanctuary, & all the instruments of it. For God will haue no man to liue without a calling, he aloweth idlenesse in no estate and condition. What then did the Leuites?What the Leuites did after 50. yeares of age. They trained vp younger men, they instructed them, and were no doubt as the Ouerseers of the schooles of the Prophets: in them were the younger sort brought vp, and called [Page 216] the children of the Prophets. Besides, they preached to the people, and taught the Law of the Lord, which is no idle worke, but a matter of great labour & exceeding paines, so that albeit they bare not material burdens, which required strength of body; yet they bare weightier burdens then those, they had the charge of mens soules lying heauy vpon them, which is able to presse downe the feete, and to weary the shoulders of the strongest man.
Last of all, no doubt they were present & president at the oblations that were brought, they offered sacrifices, and burned incense vnto God in the Tabernacle, so many of them as were of the number of the Priests; as appeareth by the age of Aaron, who ministred in the place of Gods seruice after the age of fifty. It is noted of Zachary the Priest, that he was an old man,Luc. 1, 7. he was well striken in yeares, which cannot be supposed or imagined but he was aboue 50. yeares of age; yet he ceassed not to execute the Priests office before God, in the order of his course, and burned incense in the Temple. Nay, the circumstances of the text in that place do rather guide vs, and as it were leade vs by the hand to thinke, that he was more then threescore, peraduenture fourscore, and it may be aboue, otherwise there had beene no great barre and impediment on his behalfe, but he might haue a childe; wheras he obiecteth against the Angel, not onely the age of his wife, but also his owne age, Whereby shall I know this? Luc. 1, 18. for I am an old man, and my wife well striken in yeares? So then, all the Leuites being come to the age of fifty, trained vp young men vnder them, they were as tutors vnto them, & taught the people knowledge, sitting in the chaire of Moses, and the Priests offered sacrifice to God, first in the Tabernacle, and after in the Temple: their time of vacation therefore was granted from such labours and seruice as required the strength of the body, which Moses himselfe seemeth to point vnto afterward in this booke: From the age of fifty yeares they shall cease waiting vpon the seruice thereof, Num. 8, 25, 26 and shall serue no more, but shall minister with their brethren in the Tabernacle of the Congregation, to keepe the charge, and shall do no seruice, &c.
Verses 2, 3. Take the summe of the sonnes of Kohath, &c: from thirty yeares old and aboue, &c.] See heere a different manner obserued in numbring of this Tribe from the former. Before they were numbred at a moneth olde, because then they were fit to be presented to God, but yet not fit to execute the office of the Ministery, or manage any businesse of charge and importance. Now none are numbred vnder thirty, because before they were not capable of this office. Such as were to serue in the warres among the other Tribes, were numbred at 20. yeares old: but such as were to appeare before the Lord to doe the warfare of his seruice, Numb. 8, 25. as the Scripture speaketh, must be 30. yeares of age; so that he requireth greater maturity in the gifts of the body and minde, greater wisedome & vnderstanding in such as minister in the Tabernacle, then in such as pitch vp their Tents, and go out with an army. There is wonderfull skil required in leading an host of men against the enemy: but to be a Captaine ouer the Lords people, and to conduct them into the field against the spirituall enemies of our soules, where the danger is greater, is a matter of deeper knowledge, pollicy, experience, and iudgement. We learne from hence, how the Doctrine 1 Ministers of the word ought to be qualified;The Minis [...] of the wo [...] must be man of grauity [...] moderan [...] their affe [...] ons. they must be men of grauity, wisedome, sobriety, and moderation of all their affections. For if this were required of those that serued in the Tabernacle and the Temple in the time of the old Testament, that onely they of 30. yeares old and aboue, euen vntill fifty, should enter into that calling, who then were in the prime and flower of their age, and had the greatest gifts: much more is it necessarily required of the Ministers of the Gospel, that they be men of sobriety, constancy, staiednesse, wisedome, iudgement, and diligence. Such as were to builde the Tabernacle, and to frame all the instruments of it, and appurtenances vnto it, were filled with the Spirit of God, in wisedome, and in vnderstanding, Exod. 31, 3. and in knowledge, and in all manner of workmanship. All such as had any hand in the erecting thereof, were fitted to it, for God did put wisedome in the hearts of all that were wise-hearted, verse 6. that so they might make all that he had commanded them. The building vp of Gods Church is a greater worke, and therefore the workmen appointed to the edification of it, must not haue lesser gifts, or baser qualities. Hence it is, that the sons of Eli are noted to bee wicked men & greeuous sinners that knew not the Lord, 1 Sam 2, 1 [...] [...] because they bare themselues without sobriety, temperance, and discretion: they were ful of lightnesse, wantonnesse, excesse, and couetousnesse. The sinnes of Ieroboam are set out, that he made not choise of the Tribe of Leui, 1 Kings 12 [...] but took the scum of the people and the basest of them, men of euill note. Christ willeth his Disciples, to be wise as serpents. Math. 10. 1 Tim. [...]. Titus 1, [...]. The Apostle Paul describing what the Ministers ought to be, teacheth, that they must be vnreproueable and blamelesse, they must be wise, iust, patient, temperate, discreete, not selfe willed, not soone angry, not giuen to fighting and brawling. So that the Ministers set apart for the worke of the Ministery, must not onely be apt to teach, and able to diuide the word of truth aright, but there is farther required of them, that they be qualified with wisedome, with knowledge, with gifts of gouernment & discretion in their calling and conuersation.
As this is plainely proued vnto vs by these consents, so it may be strengthened by these Reason 1 few, yet forcible reasons. First, because they haue oftentimes giuen vnto them in the scripture, [Page 217] the name of Elders. Many titles are giuen vnto them, and euery one of them carrieth some instruction and admonition with it vnto the conscience. They haue not their names in vaine, they are not idle sounds of vaine words, but they offer the signification of some duty to be performed, and leade to the consideration of some thing to be practised, as Shepheards call to their remembrance to be busied in feeding: watchmen, to proue to them that they ought to haue a vigilant care of the City of God, and to be on their watch tower: Messengers, that they must not doe their owne businesse, but his that sent thē. So they are called Elders, 1 Tim. 5, verse 17, 19. 1 Pet. 5, verse 1. Acts 14, verse 23. and 15, 2. and 16, 4. and 20, 17. to imprint and engraue in their hearts, the cogitation and consideration of the care, wisedome, sobriety, and stayednesse that ought to bee in men of that calling: all which gifts are for the most part proper to that age: for dayes shall speake, and the multitude of yeares teach wisedome, Iob 32, verse 7. And therefore they are resembled vnto them, not because they are so alwaies in age, but because they should bee like vnto them, and haue the properties and qualities of them.
Reason 2 Secondly, the Ministery is an high calling, of great weight and worthinesse, of great excellency and importance, standing vp not only in the place of the people to offer vp their praiers, but in the roome of God, to declare his will to the people. If then the worke bee so worthy, if the office be so weighty, if the calling be so honourable, then it followeth by a good and necessary consequence, that such ought to bee well fitted and filled with wisedome, grauity, and sobriety, that vndertake it. This is the reason vrged by the Apostle, 1 Tim. 3, 1, 2. He that desireth the office of a Bishop, desireth a worthy worke: a Bishop therefore must be vnblameable & vnreproueable. Who is it that mindeth to build an house, but hee will looke out a fit workman for his purpose? Or who will commit the gouernment of his family to an vnwise Steward, that knoweth not how to mannage the affaires thereof, to giue euery one his portion in due season? Thē much lesse ought the Church of Christ to be committed to vnwise, vnlearned, vndiscreete men, that are ignorant both how to rule it, & which way to reforme it.
Thirdly, such as are called to this office, Reason 3 must be carefull to looke vnto their waies, that their calling be not blemished, and their Ministery reprehended, so that they ought to beare themselues worthily and wisely. Euery one in the profession must labour to adorne the Gospel, and walke vnblameably in the middest of a naughty and crooked generation, Philip. 2, 15. It is required of wiues to be chaste, and keepers at home, that the word of God be not blasphemed, Titus 2, 5. and of seruants, to count their masters worthy of al honour, that the Name of God and his doctrine be not euill spoken off, 1 Tim. 6, ver. 1. Much more then ought the Ministers to magnifie their office, to beautifie their calling, to watch in all things, and to make full proofe of their Ministery, 2 Tim. 4, verse 5. They ought to shine as bright and burning candles, and as Christ saith, they must bee lights of the world, Math. 5. being set as a City vpon an high hill, which cannot be hidden.
Hence it is, that the Apostle saith, Giue no offence in any thing, 2 Cor. 6, 3, 4. that the Ministery be not blamed, but let vs in all things approue our selues as the Ministers of God, in much patience, in necessities, in distresses, &c. If onely our persons should be blamed, and receiue a checke, the matter were the lesse: but the Ministery it selfe shall be reproched, and the ordinance of God reuiled, and therefore we ought to looke more carefully & circumspectly to our waies, that haue the eyes, eares, & tongues of all men turned toward vs. Their eies are fixed vpon vs to behold our actions: their eares are prepared to heare whatsoeuer they can of vs: their mouthes are opened, and their tongues vnloosed, to speake euery where of vs, so that we are set as vpon a stage, & can by no means couer our persons or our practises from the sight and knowledge of all men.
Lastly, the Ministers is to vtter the word Reason 4 of wisedome, whereby both himselfe and his hearers shall bee made wise vnto saluation. The Apostle putteth Timothy in mind, that he had beene brought vp in the Scriptures of a childe, which are able to make him wise vnto saluation, 2 Tim. 3, verse 15. and Psal. 119. the Prophet thereby was made wiser then his teachers, then his enemies, then the auncient. Hereupon the Apostle Paul saith, 1 Corinth. 12, verse 8. To one is giuen by the Spirit, the word of wisedome, to another, the word of knowledge by the same Spirit. And in the first chapter of the same Epistle, verse 23, 24. Wee preach Christ crucified, vnto the Iewes, a stumbling blocke, and to the Grecians, foolishnesse: but vnto them which are called, Christ, the power of God, and the wisedome of God.
Seeing then, wee are to vtter the words of wisedome, so called, both because they are the words of the most wise GOD, and because they are able to teach vs the truest wisedome, we are to speak them, as it becommeth them to be spoken, to the end, that in nothing we may be blamed or ashamed.
To conclude these reasons, and to binde them all in a bundle together, forasmuch as the Ministers of the Church are Elders, both in name and nature, and wee are to vtter the words of wisedome; forasmuch as the Ministery that we haue obtained, is a weighty and worthy calling, and that it ought no way to be blotted and blemished of vs by any vndiscreete and vndecent carriage; it followeth, that such as are set apart to this work, must be men of wisedome & moderatiō, of experience [Page 218] and excellent gouernment of themselues, of their words, of their gestures, and of their waies, whether they be publike or priuate, whether they be open or secret, whether they be at home or abroad.
Ʋse 1 We will now proceed to set downe the vses of this doctrine, that we may be benefited and instructed by it. First, it serueth to reproue diuers sorts of persons that goe against this rule, who, albeit they be ready to receiue this truth, and to approue of it in iudgement, yet they transgresse it, and crosse it notoriously in their practise.
The first reproofe. Childrē made Ministers in the Church of Rome.And here we are to meete with the shamefull abuse, and detestable corruption, that is too common in the Church of Rome, where children and boies haue beene admitted and ordained to Ecclesiasticall dignities, before they had any vnderstanding what the office requireth, or how it can be discharged. Thus hath the Byshop of Rome, that challengeth to be the high Priest of the world, the Vicar of Christ, and the successour of Peter, prophaned this calling, and promoted, sometimes through couetousnesse, sometimes through fauour, and sometimes through a respect they had to aduance their kindred, such as are altogether vnfit for such high places.
Pelarg. in 4. cap. Numer.Hence it is, that Sixtus the fourth, is iustly charged and challenged, to haue instituted the sonne of Ferdinand King of Naples, beeing a childe, to Ecclesiasticall orders, which the heathen, for a reuerent respect they had to sacerdotall dignities, would neuer haue done; and gaue him the ouersight and circumspection of the Church of Tarentum. Leo, the tenth of the house of Medices, being a childe of thirteene yeares of age, was made Cardinal by Innocentius the eight. Thus hath the chaire of Moses beene defiled, if Moses chaire haply were then among them, whereof wee may dispute and demurre, not without iust cause. The wise man saith in his Ecclesiastes, chap. 10, 16. Woe to thee, O Land, when thy King is a childe: so we may say truely, Woe vnto thee, O Church, where thy Minister is a childe, that knoweth not how to goe in and out before the people. This is a foule abuse, and cannot stand with the institution of God: well may such vnseasoned timber serue to build vp Babel, but in the house of God it can haue no place. It is as vntempered morter, fitte enough to set together a false church. Where the people are children, caried about with euery waue, and are without knowledge, nay, refuse the meanes of knowledge, it is Gods iudgement to send thē children to be set ouer them, that so one child may leade another by the hand, children in age. such as are children in gifts. We conclude then, that the popish Church is a childish Church, and the Romane Byshoppe, is a childish Byshop, or else he would neuer haue ordained children to that calling, and laid his hands vpon them, and appointed them to such functions.
Secondly, it reproueth such, as hauing the ouersight of the Church to make Ministers,The second reproofe. do indeed commit a foule ouersight through carelesnesse and neglect of their duty, and so thrust vpon the church such as are vnwise and vndiscreete, who are as vnconscionable in executing, as they were carelesse in chusing of them. For albeit these that are thus ordained be not young in yeares, yet they are yong in manners. There are two sorts of young men, and there are two sorts of old men. Some are young in age, others are young in conditions: so that albeit they doe not make choise of little children, yet they make choise of such as are little better; whereas men of grauity and entire conuersation ought to be elected, and not rash headed persons obtruded vpon the Church. This was the cause why Paul left Titus in Crete, that hee should ordaine Elders in euery City: and for this cause he chargeth Timothy, that hee should doe nothing through partiality, neyther lay his hand rashly vpon any man, lest he were partaker of their sinne. For when as a man is ordained through fauour and friendship, or other sinister and sinfull respect, who, hauing the doore of entrance opened vnto him, maketh hauock of the Lords flocke, partly by teaching corruptly, and partly by liuing scandalously, hee that doth ordain him is guilty of those crimes, and himselfe may be charged to be a false teacher, and an euill liuer. For whosoeuer doth not hinder the sinnes of others, but giue way vnto them that they passe forward, is partaker of them: he that beareth with them, and winketh at them, is as well guilty, as hee that walketh in them. Hence it is, that hee exhorteth Timothy to keepe himselfe pure, and vnspotted.
But peraduenture they will obiect, Obiection they knew not what he was, they were ignorant of his wickednesse and loosenesse. Answer. But this doth not excuse them, because they ought not rashly to haue giuen him admission, vntil they had made diligent search and inquisitiō. Such as were to buy a bondslaue, were wont to demand the Physition touching him, to aske of the neighbours, and to require a time to make tryall of him: and therfore much more ought there (if in any thing else) to be aduise, and deliberation taken, when any is to be admitted to the calling of a Minister, and no place left, either for feare or fauour,Basil. M [...]. [...] eyther for hatred or couetousnesse. For iudgement is corrupted foure waies.
Sometimes through feare, when we shake and shrinke backe from speaking the truth, for feare of offending great persons. So did Pilate wrest the Lawe, and sinne against his owne conscience, for feare of Caesar: because they cryed out, We haue no King, but Caesar: Iohn 19, 12. if thou let this fellow goe, thou art not Caesars friend. Somtimes through couetousnes, when we are corrupted through bribes, and hired for money, which blinde the eyes of the wise,Exod. 23, [...]. and [Page 219] peruert the words of the righteous. So did Felix gape after gaine, and looked for rewards, Acts 24, 26. Hee hoped also that money should haue beene giuen him of Peul, that he might loose him.
Sometimes, through hatred and malice; for as Naboths vineyard was Ahabs sicknesse (a strange disease) so he dealt corruptly with Michaiah, because he hated him, and could not abide him, 1 Kin. 22, 8, 27. He put him in prison, and fed him with bread of affliction, and with water of afflictiō, yet he had done nothing worthy of imprisonment or of death.
Lastly, through fauour and friendship whē we seeke to gratifie and pleasure our kinsmen or acquaintance, as Pilate did to please Herod, and for that care not what wrong we doe to others. Wherefore the Lord would not haue the poore man countenanced in his cause, Exod. 23, 3. And Festus the Deputy saith, It is not the manner of the Romanes to deliuer any man to die, [...] 25, 16. [...] 7, 51. before that he which is accused, haue the accusers face to face, and haue licence to answer for himselfe. All which corruptions of iustice, if they ought to bee farre from the tribunals of earthly Iudges, much more ought they to be remoued from the Courts and Consistories of the Church-officers, whensoeuer the question is in hand of admitting any to the holy Ministery, or of remouing any from the Ministery.
This is a capitall sinne, and yet (alasse) there is not that conscience made of it that ought to be. It is a sinne that draweth on many others, as it were with cart-ropes. It giueth encouragement to him that is ordained, to goe forward in his sinnes, when hee considereth by whose meanes he was admitted. For thus he strengthneth and emboldeneth himselfe to go forward, If I were not in good case, such persons as sway the matters of the church, would neuer haue giuen me entrance. It heartneth and helpeth forward others of like quality, to resort vnto them for spirituall preferment and promotion, who say to themselues, Why may not I get into the Ministery as well as such a one, I am not worse and more vnworthy then he; I cannot be a more beast then he is; and indeed as well the one as the other are vnfit & vnmeete to haue the charge of sheepe, or of old shooes. It discourageth those that labour painefully in this calling, and weakneth the hands and hearts of those that are diligent in their office. It bringeth a slander vpon the Church of God, and emboldeneth many to goe forward in sinne, while there is for the most part, like Priest, like people: like master, like man: like mother, like daughter. And last of all, it bringeth ineuitable perils and dangers vpon the people, whose soules perish through their ignorance and wickednesse that are entred into this calling.
The third reproofe [...] third re [...]fe. is the haste, which for the most part, young men (that runne before they are sent) make to the Ministery: wherein the common prouerbe is true, That haste maketh waste. The zeale of these persons is very preposterous, forasmuch as they haue not that iudgement & knowledge, that wisedome and experience, that grace and grauity, that stayednesse and moderation in ordering and brideling their affections, that is needfull in those that are to teach others the way how to do it: lest it be said vnto them, Physitian, heale thy selfe, Luke 4, 23. and as the Apostle sheweth, Thou that teachest another, teachest thou not thy selfe? Rom. 2, 21. In former times of the Church the Prophets well qualified hung backe, and shunned the burden: but we are fallen into another extreme, whereby it commeth to passe, that we desire to be soone employed, albeit rawly furnished, as if a Captaine should leade his souldiers vnto the battell, before they be halfe harnessed and prepared.
But some may say, Obiection. Are none to be chosen to the Ministery that are young men? Or is this Law giuen to the Leuites, remembred heere, a morall precept to which the Church is necessarily tied? None were to serue in the Tabernacle or Temple, vntill thirty yeares,1 Chr. 23, 3. is this precisely to be kept in the new Testament? I answer, Answer. not all that are of that age are to be admitted, nor all vnder that age are to be refused. For as there are two sorts of young men, set downe before, so there are two sorts of Elders, some are olde men in yeares, and some are old men in gifts: and thus may the Ministers be saide sometimes to be both old and young: yong in age, old in the graces giuen vnto them necessary for this calling: as on the other side, a man may be old in yeares, and haue many gray haires on his head, and yet in regard of necessary gifts that ought to haue beene in him, be a young man, a childe, an infant.
If it be farther saide, Obiect. Iohn Baptist began to preach at that age; and so did Christ himselfe: yet had these great gifts, and who is like to them? or who may compare with them? Answer. I answer, these examples are not to be drawne into imitation, to make of them perpetuall Canons and constitutions of the Church. And this was indeed a long time after obserued in the Church, & all such kept out as by a strong barre, that had not attained to that age. We haue laide before vs the doctrine and life of Christ to be followed, not the yeares: ability, not age. The Apostle warneth Timothy, so to behaue himselfe, that none should despise his youth, 1 Tim. 4, verse 12. He would haue him learne, before he goe about to teach others. It is said in the booke of Iob, chapt. 12, 12. With the auncient is wisedome, and in length of daies, vnderstanding.
Neuerthelesse, albeit this bee ordinarily seene, yet God is not tyed to any age, but bestoweth his gifts, where and vnto whom hee pleaseth, as appeareth in Ioseph, Ieremy, Samuel, Salomon, Daniel, Dauid, Timothy, [Page 220] Titus, and sundry others. Howbeit such examples are not common, but rare and vnwonted, like a shining starre in a cloudy Firmament.Aristotle. No man chuseth yong men to be Generals of an army, saith the heathen Philosopher. That Physition is thought to be the better, who hath most conuersed and liued longest among the sicke.Plato. lib. 3. de rep. In the host of Alexander the Great,Q. Curtius. none was suffered to leade the bandes into the field, that was not elder then three-score. In the state and common-wealth of Rome, none vnder full age were chosen to bear any office. None was chosen to be a Senator, before 25. yeares; nor Pretor, before 30: nor Consul, before 43. How much more is this to be regarded in the regiment of the Church, where, as the calling is weightier, so the danger is greater, when these pastorall charges are bestowed vpon vnfit persons. For a speciall care must be had, that such as are aduanced and promoted, whether young or old, doe not cause their ministery to be contemned, especially considering that it falleth out (as we see) by continuall experience, that euen his doctrine is little regarded, whose person is despised. Some are old in yeares, but young in wisedome,Esay 65. and at an hundred yeares old, are as children, touching vse and experience; who staine and disgrace their hoare heads & white haires with foolishnesse, sottishnesse, and more then childishnesse. In the art of nauigation,Nazian. in laud. Basilij. this law was wont to be precisely obserued, that none should be chosen Master of the Ship, or Masters mate, that hath not first beene a skuller and rowed with oares, and frō thence beene promoted to sit at the sterne. In military discipline, a man was first chosen a souldier, then he rose higher to be a Centurion, before he could be Generall of the host. God would haue the Leuites to be at the first as it were probationers, before they were alowed to be practitioners. They were taken in for tryall at 25. yeares of age, as it followeth in the 8. chapter, and so continued vnto 30. at what time they were suffered to minister if they were found faithfull and painefull. But it may be said of many in our church, that they runne before they be sent, Iere. 23, 21. and thrust themselues into the Vineyard before they be hired. These are young in yeares, and as young in qualities and conditions required of a Minister, that haue not yet shed their colts teeth, nor scarse sowed their wilde oates, as we say in our common Prouerbs: so that we may say with the Prophet Hosea, chap. 9, 7. The Prophet is a foole, the spirituall man is mad. And another Prophet, Her Prophets are light, and treacherous persons, her Priests haue polluted the Sanctuary they haue done violence to the Law. Zeph. 3, verse 4.
Ʋse 2 Secondly, it teacheth a good duty and profitable to the Ministers, that remembring this lesson, and considering how they must be adorned, and with what gifts endued, they looke to themselues that they giue no occasion of scandall and offence, of euill speeches and contempt of their calling, but keep themselues vnspotted and vncorrupted. This the Apostle teacheth his Timothy, 1. ch. 4, 12. Let no man despise thy youth, but be thou an example to the beleeuers, &c: and 2 Tim. 2, 15. Study to shew thy selfe approued vnto God, a workman that needeth not to bee ashamed, rightly diuiding the word of truth. And afterward, verse 22. Fly youthfull lustes, but follow righteousnesse, faith, charity, peace with them that call on the Lord out of a pure heart. When Elies sonnes, light headed persons, medled with the sacrifices, the people began to abhorre the offerings of GOD, 1 Sam. 2. There are many seuerall branches of this vse,Branches of this vse. sorted out into many particular points.
First, euery Minister must consider how precious his calling is, and what person hee sustaineth, that he is as the mouth and messenger of God to the people, and the Interpreter of his will: he is as it were the Lords hand in separating betweene the precious and prophane, the holy and the vnholy: he is to keep the people out of the snares of the diuell, and therefore not to deliuer them as a prey vnto him through his euill life.
Secondly, they must often enter into this meditation with themselues, that they are as actors vpon a stage, or as beacons set vpon an hill to giue light to othets. They are seene afarre off, and a little blemish is soone espied in their coats. Euery thing that they speake or doe, is obserued and marked, so that some follow them, and others carpe at them; some are greeued and offended, others reuile the whole Ministery, for the sinne and scandall of a few.
Thirdly, let vs labour to stop the mouthes of the enimies, that are ready to open them against their actions and persons, and thereby take occasion to blaspheme the Name of God and the glorious Gospel of Christ, and thorough their euill life, wound the truth it selfe. Heereby they shall be meanes to gaine them to the faith, that such as receiue not the truth, nor the loue of the word, may without the word, beholding the pure and holy conuersation of the Ministers thereof, imbrace the word. On the other side, the prophane liues and leud examples that many in that calling giue, do make the true religion stinke in their nostrils, and become loathsome and noisome vnto many, and so lay a dangerous stumbling blocke before such, as being blinde, are made more blinde, and being haters of good things are more hardened in heart. Woe be to such as giue offence: it must be that offences come, but woe to them by whom they come, Math. 18, 7. These are glad to lay hold vpon euery small occasion, to speake euill of the word & wayes of God, as also of the Ministers, Ministery, and the profession of the Gospel. The Apostle admonisheth the Minister, 1 Tim. 3, 7, that he must haue good report of them that are without, [Page 221] lest he fail into reproch, and into the snare of the diuel. We ought so to behaue our selues, that the enemies of God and his word, may haue no iust cause to speake against vs, or to complain of vs through our desert. But if we be without fault, and haue the testimony of a good conscience to witnesse with vs, it ought not greatly to trouble vs, though we be burdened and borne downe with false reproches & calumniations: nay rather we haue matter of reioycing offered vnto vs, if we suffer for righteousnesse sake, Math. 5, 10: and we must boldly go forward, through good report and euill report, Cor. 6, 8. alwaies bearing about in our body, the dying of the Lord Iesus, that the life also of Christ Iesus might bee made manifest in our body.
Lastly, it is the duty of the people to yeeld them reuerence, and to make a good account Ʋse 3 of them, in regard of that weighty and blessed worke that is in their hands. This is a notable signe and fruite of our loue toward them. For if it be required of the Ministers to bee thus qualified, it followeth, that they ought to haue the honour and estimation that is fit for them, as Leuit. 21, 8. Thou shalt sanctifie him therefore, for he offereth the bread of thy God: he shall be holy vnto thee: for I the Lord which sanctifie you, am holy. And the Apostle, 1. Thess. 5, 12, 13. saith, We beseech you, brethren, to know them which labour among you, and are ouer you in the Lord, and admonish you, and to esteeme them very highly in loue, for their workes sake, &c. We shewed before, how basely and brutishly euery base & brutish companiō accounteth both of the Minister and of his calling; as we saw in Ahab, in the Captaines, and sundry others: and all this falleth out, because they rebuke and conuince the world of sinne, as Ieremy found by experience, and acknowledgeth, chap. 15, 10. Woe is me, my mother, that thou hast borne me a man of strife, and a man of contention to the whole earth: I haue neither lent on vsury, nor men haue lent to me on vsury, yet euery one of them doth curse me. This duty hath many branches vnder it, as it were diuers sciences that come out of one roote.
First, we must pray for the Minister, that the Lord would giue him wisedome & knowledge in all things, [...]ranches of [...]s vse. 2 Tim. 2, 7. Consider what I say, and the Lord giue thee vnderstanding in all things. There is a carnal and fleshly wisedome, which is corrupt and diuellish: and there is a wisedome which is true and heauenly. We must desire such onely as is grounded on the word of God.
Secondly, the Church must take notice what her power and authority is in chusing of Ministers. It hath no absolute authority to ordaine whom it listeth, and then to obtrude them vnto the people; but it is hemmed about and compassed within certaine lists and limits, out of which it ought not to wander any way.
Thirdly, it is the duty of the people, so to vse themselues toward their painefull & carefull, and faithfull Ministers, that they may take occasion to reioyce in their calling and charge ouer them, that they may see they haue not laboured in vaine, as Hebr. 13, ver. 17. Obey them that haue the rule ouer you; and submit your selues: for they watch for your soules, as they that must giue an account, that they may do it with ioy, and not with greefe: for that is vnprofitable for you. Nothing doth effect this more, then when we profit by their labours, and fructifie by their husbanding of vs, and when we gaine knowledge, faith, repentance, and saluation by their Ministery. This doth refresh the weary spirits, and cheere vp the heauy hearts of the Ministers, who are oftentimes made sad and exceedingly humbled by the ignorance and prophanenes of a peruerse people. But when they see the word of God cast behinde mens backes, and though the seed be plentifully sowne, yet nothing commeth vp but weeds and thistles, so that the field yeeldeth nothing but a croppe of cares, then they hang downe their heads, their ioy is gone, their crowne is taken from them, and they go mourning all the day long. This we see oftentimes in the Apostle Paul, 2 Corinth. 2, verse 3. where he testifieth this affection; I wrote this same vnto you, lest when I come, I should haue sorrow from them of whom I ought to reioyce, hauing confidence in you all, that my ioy is the ioy of you all.
It is a common case with the Ministers that labour aboundantly, they receiue sorrow at their hands that ought to haue reioyced them: and haue much affliction from those that should minister comfort vnto them. And afterward in the same Epistle he saith, chap. 12, verse 20, 11. I feare, lest when I come, I shall not finde you such as I would, and that I shall bee found vnto you, such as ye would not; lest there be debates, enuyings, wraths, strifes, backbitings, whisperings, swellings, tumults; and lest when I come againe, my God will humble me among you, and that I shall bewaile many which haue sinned already, and haue not repented of the vncleannesse, and fornication, and lasciuiousnesse which they haue committed.
The Minister hath no other true and hearty reioycing, but the growing of his people forward in good things. The Apostle saith, What is our reioycing? euen you in the day of the Lord, 1 Thess. 2, verse 19, 20. and chap. 3, verse 7, 8, 9. If they stand fast, the Ministers are aliue, Col. 2, 5.
Wee cannot render sufficient thankes for the faith, loue, patience, and encrease that we see in the Church, when the kingdome of Satan is cast downe, and the kingdome of Iesus Christ is set vp. The contrary, is the greatest greefe and sorrow, anguish and vexation of spirit that can be. This also hee doth often complaine of, as Galath. 4, verse 19. My little children, of whom I trauell in birth againe, vntill Christ bee formed in you. And in the Epistle [Page 222] to the Philippians, chap. 3, 18. Many walke, of whom I haue told you often, and now tell you euen weeping, that they are enemies vnto the Crosse of Christ.
Fourthly, the hearers ought to ioy in the ioy of their Ministers, 1 Cor. 2, 13. But many please themselues in nothing more, & reioyce in nothing more, then in the heauinesse and sorrow of their Minister: nay, they delight to disturbe and disquiet, to vexe & trouble him, and offer him daily occasions of affliction. Thus did the Iewes deale with the Apostles, they killed the Lord Iesus, & their owne Prophets, and haue persecuted them that preached the Gospel, 1 Thess. 2, 15. They can neuer profite by him, whom thus they spurne at and despise. The Nazarites that heard Christ, could not beleeue his word, because they cō temned and hated his person, Luke 4.
Fiftly, we ought to be ready to heare and obey in all things deliuered and made known vnto vs out of the word. We must not single out what we list in part to follow, and cast from vs another part of the word: but whatsoeuer we heare, whether iudgements or promises, let vs say with Hezekiah, The word of the Lord is good, Esay 39, 8. that thou hast spoken.
Lastly, let vs loue them sincerely and heartily, this will cause reuerence and regard of them: let vs account them as our spirituall fathers, 1 Cor. 4, 15. Though ye haue ten thousand instructers in Christ, yet haue yee not many fathers: for in Christ Iesus I haue begotten you through the Gospel. Moses speaking of old age, giueth this precept to young men, that they rise vp before the hoare head, and honour the person of the old man, Leuit. 19. The Ministers are Elders of the Church, and the Fathers of our soules, to whom we owe reuerence, as a due debt vnto thē, forasmuch as they watch ouer vs for our good. But we can neuer reuerence those whom we do not loue. Let vs not say as Ahab did touching Michaiah, I hate them. It is the common practise of the world, to hate those that reproue them, and to account them our enemies that tell vs the truth. We loue to be flattered, and desire to haue pillowes sowed vnder our elbowes, according to the saying of the Prophet Amos, chap. 5, 10. They hate him that rebuketh in the gate, and they abhorre him that speaketh vprightly. We would sleepe securely in our sinnes, and goe to hell with ease. We cannot abide to be rowsed vp, nor be disturbed in our euill waies. This is the cause that the Ministers are hated, & accounted men of strife and contention. But if we did indeed loue our selues, we would also loue them: & if we had any care of our soules, they would be most deare vnto vs, that watch ouer our soules, and desire nothing more then to bring vs to saluation. Euery man by the light of nature will loue those that loue him, and it is no singular thing: but let vs assure our selues, there is no loue comparable to the loue of our soules: and they loue our soules, that seeke to gaine them to God, and to put them in possession of heauen. If we knew these things aright, and had a true feeling of them, we would esteeme of the Ministers of God as our fathers, and the word which they teach, as the seed of regeneration.
5. And when the Campe setteth forward, Aaron shall come and his sonnes, and they shall take downe the couering veile, and couer the Arke of the Testimony with it.
6. And shall put thereon the couering of Badgers skinnes, and shall spread ouer it a cloth wholly of blew, and shall put in the staues thereof.
7. And vpon the Table of Shewbread,Exod. 25.30, they shall spread a cloth of blew, and put thereon the dishes, and the spoones, and the bolles, and couers to couer withall; and the continuall bread shall bee thereon.
8. And they shall spread vpon them a cloth of scarlet, and couer the same with a couering of Badgers skinnes, and shall put in the staues thereof.
9. And they shall take a cloth of blew, and couer the Candlesticke of the light, and his Lampes, and his tongs, and his snuffe dishes, and all the oile vessels thereof, wherewith they minister vnto it.
10. And they shall put it, and all the vesselles thereof, within a couering of Badgers skinnes, and shall put it vpon a barre.
11. And vpon the golden Altar they shall spread a cloth of blew, and couer it with a couering of Badgers skinnes, and shall put to the staues thereof.
12. And they shall take all the instruments of Ministery, wherewith they minister in the Sanctuary, and put them in a cloth of blew, and couer them with a couering of Badgers skins, and shall put them on a barre.
13. And they shall take away the ashes from the Altar, and spread a purple cloth thereon.
14. And they shall put vpon it all the vesselles thereof, wherewith they minister about it, euen the censers, the flesh-hookes, and the shouels, and the basons, all the vessels of the Altar: and they shall spread vpon it a couering of Badgers skinnes, and put to the staues of it.
15. And when Aaron and his sonnes haue made an end of couering the Sanctuary, and all the vessels of the Sanctuary, as the Campe is to set forward; after that, the sonnes of Kohath shall come to beare it: but they shall not touch any holy thing, lest they die. These things are the burden of the sonnes of Kohath in the Tabernacle of the Congregation.
16. And to the office of Eleazar the sonne of Aaron the Priest, pertaineth the oyle for the light,Exod. 30, 34. Exod. 30, 24. and the sweet incense, and the daily meate offering, and the annointing oile, and the ouersight of all the Tabernacle, and of all that therein is, in the Sanctuary, and in the vessels thereof.
In this diuision, the particular charge beolnging to the sonnes of Kohath, is both propounded [Page 223] and confirmed. Touching the speciall parts heere remembred; First Aaron and his sonnes (as ouerseers of the rest) are charged when the hoste of God remooueth, to couer the Arke of the Testimony, the Table of shew bread, the Candlesticke of light, the vessels of oyle, and such like. Secondly, the duty of the Kohathites, is set downe, that so soone as Aaron and his sonnes haue made an end of couering the Sanctuary, and all the instruments of the Sanctuary, they must come to beare both it and them, as it was deliuered vnto them: prouided that they did not touch any of them, or meddle with them vntill they be couered, lest they be destroyed. Thirdly, the office of Eleazar the Priest, the sonne of Aaron is specified; to him belonged the oyle for the light, the sweet incense, the daily meat offering, and the anointing oyle, with all the ouersight of the Tabernacle. These seuerall points thus largely laid open, may seeme needlesse and vnprofitable to be thus particularly rehearsed: but as all things were done in types and figures vnto them, so they had their vses to them, and serue also for our instruction to the end of the world.
Touching the instruments belonging to the Tabernacle, and the vessels that were vsed, as the oyle, the lamps, the candlestickes, the shew bread, the incense, and what were the significations of them, we haue already declared in the bookes of Exodus, and Leuiticus. Now we wil onely call to remembrance these three points, and briefly note what we are to learne from thence: First, the Tabernacle was remooued from place to place, and the parts of it taken asunder, and ioyned together. This was a figure of the Church, and sheweth that the faithfull, so long as they liue in this Tabernacle of the body, [...]. Pet. 1.13. are absent from the Lord, and so shall continue, vntill they obtaine a stable inheritance in the heauens. We are not as yet come to the rest, Deut. 12.9. and to the inheritance which the Lord our God shall giue vs. We haue heere no continuing citie to dwell in, we are as Pilgrimes and strangers in this world. We seeke a countrey else-where. Let vs therefore vse this world, as though we vsed it not, 1. Cor. 7.31. Be not deceiued with the glorious and glittering shewes of earthly things. If we did consider the frailty and vncertainty of all humane things heere beneath, that they are the suttle and sugred baits of Satan, which catch and condemne many thousands in the world,Tim. 6.6. and bring men to many foolish and noysome lusts that drowne them in perdition, and destruction, we would not so easily wound our consciences, and sell our soules for gaine, as the maner of many is, who in all things wherin they haue dealings and doings with others, regard nothing but their owne wealth, albeit it be ioyned with decay and vndoing of our brethren. Secondly, obserue in this place that the Sanctuary together with all the frame and furniture thereof was couered with badgers skinnes, a very sure couering: to teach vs that the whole Church, & euery particular member thereof, are vnder the protection of God, as it were vnder a couering. Hereunto the Prophet alludeth, Psal. 27.5. In the time of trouble he shall hide me, he shall set me vp vpon a Rocke. And the Prophet Esay, chap. 4. 5, 6. The Lord wil create vpon euery dwelling place of mount Zion, and vpon her assemblies, a cloude and smoake by day, and the shining of a flaming fire by night, for vpon all the glory shall be a defence: and there shall be a Tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a couert from storme and from raine. This ministreth great comfort to all the faithfull seruants of God, to consider that howsoeuer the Tabernacle was subiect to the violence of winde and weather, yet it could sustaine no harme, because it was most surely and safely couered against all iniuries, tempests, and stormes whatsoeuer. None lie open to such troubles and turmoiles as the Church: none are so garded & regarded as they are. It were vnpossible that we should hold out and continue in our profession against such dangers, except we had a couering vpon vs as the helmet of saluation. He is our defence, and a buckler round about vs. He will neuer leaue vs, nor forsake vs, so that we may boldly say, The Lord is my deliuerer, I will not feare what man can doe vnto mee.
Lastly, we see the Tabernacle had diuers and sundry instruments in it, belonging to the worship of God, and sanctified and set apart to holy vses: so is it in the Church of God; the word, the Sacraments, the preaching, the praiing, the praysing of God, the gifts of sundry sorts bestowed vpon the Church, are all of them sacred and holy, by the speciall institution of God. Hereunto doth the Prophet Zachary allude, chap. 14. 20, 21. In that day shall there be vpon the bels of the horses, holinesse vnto the Lord, and the pots in the Lords house, shall bee like the bolles before the altar: yea, euery pot in Ierusalem, and in Iudah, shall be holinesse vnto the Lord of hostes, and all they that sacrifice shall come and take of them, and seeth therein: for in that day there shall be no more the Canaanite in the house of the Lord of hostes. The things that God hath appointed to the glory of his Name, and the furthering of his worship, are al of them holy: and there is as it were grauen vpon them,Exod. 28.36. as once on the forehead of the high Priest, Holinesse to the Lord. Hence it is, that the word is called the holy Scripture, and all other things belonging to the seruice of God, are holy also. This teacheth how wee should bee affected when we present our selues in the presence of God, and come to be partakers of the ordinances of God. Heere are holy things, for such as are holy: if we come vnto them with sanctified hearts, and touch them with sanctified hands.
Such as come prophanely vnto them, receiue no benefite by them. He that turneth away [Page 224] his eare from hearing the Law, euen his praier is abhominable. If we come wickedly and vnworthily to the Lords Supper, we eate and drinke our owne damnation. Let vs therefore examine our selues, and prepare our hearts before we come, that so wee may bee meete partakers of those holy mysteries.
Obiect. Before wee come to the doctrine offered vnto vs in this diuision, we are to answer one obiection that ariseth from hence. For the question may be asked, whether this charge heere spoken of, were perpetually enioyned to the Leuites, that they should carry the instruments of the Sanctuary, and the Arke, whether I say, they were alwayes to beare the Arke, Answer. or not? I answer, this commandement was temporary. It was their duty for a time, vntill the Priests were encreased and multiplied in number, that they were sufficient and enabled to carry it, Deut. 31, 9. But afterward all the examples of the histories mentioned in the bookes of Ioshua and the Iudges, of Samuel and of the Kings, do manifestly declare, that it was the office of the Priests themselus, Iosh. 3, 6. 1 Sam. 14, 18. 2 Sam. 15, 29. 1, Kings 2, 26, and 8, 3, 4. For the most worthy things were to be handled by the more worthy persons, thereby to testifie the worthines and dignity of the things themselues, and to procure the greater reuerence and respect vnto them. Wherefore, the commandement enioyned in this place, was for a season onely, vntill there were a sufficient number of the Priests to do it.2 Sam. 6, 3. The setting of the Arke vpon a Cart, was Dauids infirmity, though otherwise a man after Gods owne heart; for Princes may erre, the best of them may be deceiued. They followed not the ordinance of God, and caused it not to be carried on the shoulders, eyther of the Priests, or Leuites, but followed the example of the Philistims, who made a new Cart, 1 Sam. 6, 7, 11. and laide the Arke of the Lord vpon the Cart: so did Dauid and all the people, they set the Arke of God vpon a new Cart, and brought it out of the house of Abinadab. Againe, we reade sometimes in the Scriptures, that the Leuites did it, 1 Chr. 15, 2. Then Dauid said, None ought to carry the Arke of God, but the Leuites: for them hath the Lord chosen to carry the Arke of God, and to minister vnto him for euer. Thus was Dauid made wiser by the former breach of Gods wrath among them, whereby Ʋzzah was destroyed. Howbeit we must vnderstand heereby, the Priests that were of the Tribe of Leui, as appeareth by the 26, verse of that chapter, It came to passe, when God helped the Leuites to beare the Arke of the Couenant of the Lord, that they offered seuen Bullocks, & seuen Rams. Where we see, that such as did beare the Arke, did also offer sacrifices; but the Priests office onely was to offer sacrifice; therefore they onely did carry the Arke. For all the Priests were Leuites, but all Leuites were not Priests. The name of Leuites, was a common name to all that belonged to that Tribe, whereof some were called Priests, & other by the common name of Leuites. But concerning those that executed the Priests office, and were not of that Tribe, they were no better then intruders and vsurpers.
[Verse 5, 6, &c. And when the Campe setteth forward, Aaron shall come and his sonnes, and they shall take downe, &c.] Moses mentioneth and setteth downe in this place, the particular calling of all the Leuites, what they ought to do, and what they ought not to do: wherein they are to busie themselues & exercise their gifts, and how they may approue themselues in their places: as if he should bring euery one of them into their proper field that they were to till. For euen as a master of a family, appointeth euery one of his seruants their taske and worke that he will haue them do: so doth the Lord our God deale with his Ministers and all his people; he giueth them their peculiar office, and sheweth how and wherein they must employ themselues. We learne Doctrine 1 from hence, that euery man, whether out of the Ministery, or in the Ministery,It is the duty of euery one to know and learne the duties of his owne calling. must learne and know the duties of his owne calling: what charge God hath laide vpon him, and what seruice he requireth at his hands. At the giuing of the law in Mount Sion, euery one had his standing place assigned vnto him, which he might not passe: for as God hath set bounds vnto the sea, that though it rage, yet it can go no farther then hee hath appointed; he hath said, hitherto it shall goe, and it can go no farther: so Moses is charged to deale with the people, that they do not breake thorough vnto the Lord, Exod. 19, 12. Thou shalt set bounds vnto the people, saying, Take heed to your selues, that ye goe not vp into the Mount, or touch the border of it, &c. Thus also the Lord speaketh to Ieremy, chapt. 1, 5, 10. Before I formed thee in the belly, I knew thee: and before thou camest foorth out of the wombe, I sanctified thee, and I ordained thee a Prophet vnto the Nations. The Prophet Ionah is reproued, that being to go to Niniueh, Ionas 1, 3. rose vp to flye vnto Tarshish from the presence of the Lord. Thus doth Paul speake to Timothy; for hauing set downe before him the duty of his calling, he saith,1 Tim 4.15, 16. Tit. 1, 5, and 2, 15, and 3, [...] Meditate vpon these things, giue thy selfe wholly to them, that thy profiting may appeare to all. Euery one is taught to labour with his hands the thing that is good, Eph. 4, 28. and to withdraw himselfe from euery brother that walketh inordinately, and not according to the doctrine receiued. The reasons to confirme vs Reason 1 in this truth, are many. First, we can neuer practise ye duties of our callings, except we know them. This is the eie that leadeth vs to the doing of thē, from the beginning to the ending of them. The blind man cannot see his way, Ioh. 13, 17. If ye know these things, blessed are ye if ye doe them. When once we know what duties are laid vpon vs, we are already entred into the way to do them and performe them.
Reason 2 Secondly, such as transgresse the bounds set before them, shall surely perish and be punished. When the people before the Law was giuen, were limited how farre to passe, Moses addeth, [...]d. 19.12. whosoeuer toucheth the mount, shal be surely put to death: and the Apostle prosecuteth the threatening further, [...]. 12.20. If so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart. So then the consideratiō of ye punishment threatned, & denounced against all that breake the listes set vnto them, (which is farther confirmed by sundry examples of Vzzah, and of Corah and his company,) ought so farre to preuaile with vs, as to teach vs to continue in the workes of our owne callings.
Reason 3 Thirdly, it bringeth great confusion in family, in Church, & in common-wealth, when one executeth the calling of another. If the priuate person should step into the place of the Magistrate and handle the sword of iustice, it would ouerturne the whole State. When Peter drew out his sword, and cut off the eare of the high Priests seruant, Christ said vnto him, [...]tth. 26.52. Put vp againe thy sword into his place: for all they that take the sword, shall perish with the sword. Euery one would be a Magistrate, and presume to sit in the seat of iustice, and no man would be content to leade a priuate life, if he might doe what he list. The like we might say of a family. All men should know their standing: the wife must not leape into the place of the husband, nor the seruant into the place of the sonne: but euery one do his owne duties, and we shall finde enough to doe our callings, if we be faithfull and diligent in them.
Ʋse 1 The vses are next to be considered. First, it reprooueth such as are altogether ignorant, and neither know, nor desire to know their duties. A fault in all, but especially in the Ministers of the word, that should giue light to others. God requireth of them to teach the people, Mal. 2.7. The Priests lips should preserue knowledge, that so they may shew themselues to be the messengers of the Lord of hostes. They must out of their treasury bring forth things both olde and new. They can neuer teach, vntill they be taught: but these occupy the place of teachers before they haue learned. It is a most ridiculous thing for a man to take vpon him to runne a race, that wanteth his legges: or to be an Oratour and eloquent pleader that wanteth his tongue. Christ Iesus taught his Apostles, before he sent them to teach into all the world. This was shadowed out vnder the Law, Aaron must put on his belles, [...]xod. 28.35. that his sound might be heard, when he went in vnto the holy place before the Lord: but now we haue Idol-ministers that haue mouthes, but cannot speake: the belles lacke the clappers: they may be mooued, but they cannot be heard. It were fit, that hee which is to build vp the house of God, should be ignorant of nothing, if it were possible: for he may at one time or other, make vse of his knowledge. Iohn instructed the souldiers, the Publicans, and the multitude that repaired and resorted vnto him, Luke 3. hee shall bee better able to apply his doctrine, when he hath skill in euery mans trade and occupation: Especially he ought not to be ignorant of the Scriptures, but to know them plentifully, and labour they may dwell in him aboundantly, that from them as from a storehouse, he may furnish himselfe with plenty of all good things. Ignorance is a fault in any that would be accounted a Christian: it is a double fault in him that is a Minister. Secondly, it reproues such as omit their owne duties, but rush vpon the callings of other men. These are as a seruant that is too diligent. These are not idle, but are busi-bodies in others mens matters, as 2 Thess. chapt. 3.11.12. We heare that there are some that walke among you disorderly, working not at all, but are busie-bodies: them that are such we command and exhort by our Lord Iesus Christ, that with quietnesse they worke, and eat their owne bread.
So then, whether we be idle, and doe nothing, or else busie in the duties belonging to other men, in effect it is all one, both are euill, and vices to be reformed in vs. And the same Apostle, 1 Tim. 5.13. setteth downe an heape and multitude of many sinnes, They learne to be idle, wandring about from house to house, & not only idle, but tatlers also, and busie-bodies, speaking things which they ought not. Heere is knit together as in a chaine, a company of vices: the idle, wanderers, pratlers, curious, and vncomly speakers. The fountaine of all is idlenesse, which is ranged in the forefront, and draweth after it a taile and traine of diuers euils, like a fruitfull mother that hath many children. He speaketh by name against women, who ought to be painefull, not idle: keepers of the house, not walkers and wanderers out of the house. The vertue that adorneth that sexe is silence, and therefore they should not be tatlers and pratlers, or their tongue like the Aspen leafe, that neuer standeth still. They should meddle with their owne businesse, and not be busie in other mens.
Secondly, seeing God hath set euery one in Ʋse 2 his calling, it is our duty to walke as we are limited by the word. The word of God is the warrantise of all callings. We must doe our duties with faithfulnesse, diligence, patience, and wisedome. These are required to be performed in duties betweene man and man. This is to walke worthy of God, who hath called vs vnto his kingdome of glory, 1 Thess. 2.12. Many there are that professe the feare of God, and beare themselues as the disciples of Christ, who neglect the duties of their particular callings. True it is, the blessing of God is all in all. For except God build the house, Psal. 127.1, 2. the labour of the builder is in vaine, and except God watch the Citie, the labour of the watchman is in vaine. We confesse also, that God requireth of vs to search the Scriptures, to pray vnto his Name, [Page 226] and seeke after knowledge: neuerthelesse, these do not discharge vs from following the duties of our priuate callings. It is not enough for vs to say, that God will prouide for vs, that he hath promised to blesse vs and to supply our wants, and that he hath said, he will neuer leaue vs nor forsake vs. For God hath promised no blessing to them that be idle; he sendeth them to schoole to learne of the Ant, which prouideth her meate in Summer, and gathereth her food in the haruest. [...]. 9, 10, 11. Prou. 6, 8. Salomon calleth aloud to such, How long wilt thou sleepe, O sluggard, when wilt thou arise out of thy sleepe? Yet a little sleepe: a little slumber: a little folding of the hands to sleepe: so shall thy pouerty come as one that trauelleth, and thy want as an armed man. As for those that pretend Gods prouidence, & hold out the doctrine of it as a buckler to defend them in their euill and idle courses, they do most shamefully abuse it, which is to bee furthered by the meanes that GOD hath appointed, and in his wisedome annexed therevnto. Neither let any thinke to obtaine any thing at his hands, that sit still & do nothing, that say, they will trust God with their life, & are sure that he will prouide for them. The heathen men by the light of naturall reason, saw well enough the foolishnesse and absurdity of these mens doings. They commend the prayers of that Captaine, [...]ar. in the [...] of Paul. [...] milius. that praied for victory with his sword in his hand, and fighting, did call for aide: and on the other side, dispraise the practise of him that withdrew himselfe out of the battell, so soone as it was begun, vnder colour & pretence of praying for good successe, affirming, that God doth not accept the sacrifice of Cowards, neyther receiueth their prayers, because they are vnreasonable. For they held it no reason, that he which shooteth not, should hit the white: nor that he should win the victory, that abideth not the battell: neyther that he should haue any good, that doth nothing toward it. As then victory is wonne by labour, not by sloth; so shall we attaine the blessings of God by our endeuour, not by our idlenesse. It is required therefore of euery one of vs, to consider our callings wherein we are placed. We haue not all of vs one calling, but diuers. Some are set in the priuate family, and some in the common-wealth, and some in the Church of God: all haue not one office, but diuers. We are trauailers in this world, as passengers in a Ship, [...]ut. in compa. [...] Lygur. and [...]uma. who being there, some for one businesse, and other for another purpose, do neuer meddle one with another, but euery one careth for the discharging and dispatching of his proper office. So ought it to be with vs, we haue our proper calling, and proper duties to be performed therein. Be diligent in the duties of it, and thou maist looke for a blessing vpon thy labours. Sanctifie thy daily labours with daily praier; but presume not that praier shall helpe thee without thine owne labour. If thou shouldst pray to God all the day long, to feed thee, to cloathe thee, to sustaine thee and thy family, the idle mans prayer auaileth nothing. We must pray vnto him when we begin our labours; and blesse his name when we haue ended our labours: but to call vpon him, determining with our selues, not to take paines, or not determining with our selues to take paines, is no better then to dally with GOD, and deceiue our selues.
Lastly, it is our duty to seeke to be acquainted Ʋse 3 with the word, where we shall finde that plainely and particularly set downe, which we would know. In what state soeuer we are set, we shall haue a sure guide to begin the works of our calling, to goe forward in them, and to perseuere vnto the end. Heereby we shall be able to warrant our workes, and know what duties God accepteth, and what he accepteth not. It is a light vnto our eyes, and a lanterne vnto our steppes, Psal. 119, 105. It is the commendation of Gods children, to be conuersant in it. In darknesse we cannot go safely without the helpe of a lanterne: so are wee borne and brought vp in ignorance, and continue therein, vnlesse wee be guided by the word of God and his Spirit. Many that want the knowledge & direction of the Scriptures, think they liue in the light, walke in the light, and behaue themselues as children of the day, and are in as good a case, and haue as good soules toward God, as they that study the Scriptures, and meditate in them day & night. They thinke it is not for simple men to meddle with the Scriptures, but for Preachers and Diuines. They thinke that knowledge maketh men worse, and that none are worse men, that none will deceiue a man sooner then they; and therefore such as seeke to know God, and to serue him according to his word, they call in contempt and derision, Scripture men. But these ignorant beasts, speake by the spirit of the diuell, and oppose themselues against the expresse commandements of God, and the approued examples of his setuants. The Lord himselfe speaketh, Hos. 4, 6. My people perish for want of knowledge. The Apostle saith, 1. Cor. 14, 20. Be not children in vnderstanding, but in maliciousnesse, be as children. The men of Berea are commended,Acts 17, 11. because they searched the Scriptures priuately, to proue the truth of the doctrine which they had heard deliuered publikely. But if knowledge, as is pretended, do make men worse, then is it euill in it selfe, and not good: forasmuch as that which is good, cannot make a man euill. What then? Dare any two-legged beast presume in the prophanenesse of his wicked hart, to say, that to know God and his will which is most pure and holy, can make a man any worse? Or, that the more a man knoweth of Iesus Christ and christian religion, the worse he should be? A vile blasphemy: O detestable impiety. Will it make a seruant worse, to know the will of his Master? Or a subiect, to know the Princes lawes and statutes? It will be farther obiected, Obiect. There was neuer more knowledge, and [Page 227] lesse practise: a man may heare many speake much out of the Bible, who notwithstanding are naughty men. I answere, [...]wer. be it so: yet the cause is not their knowledge, but want of grace: it is not in the word, but their owne corruption. [...]. 1.22. They are fooles (saith Salomon) that hate knowledge, and are enemies vnto it. For all well doing in our callings, proceedeth from faith, and faith is grounded vpon knowledge, and doth increase through knowledge. Where there is no knowledge of Gods sacred and heauenly will, [...]s. 4.1, 2. men breake out without all conscience into swearing, lying, stealing, whoring and killing. Moreouer, all they that can talke of the Scriptures, & make shew of them to others, haue not by and by the knowledge of them: for as much as they may alleadge more a great deale then they vnderstand. [...]biect. Shall none then be saued, wil some say, but such as know the Scriptures; can we not be led by Gods Spirit, and serue him, except we be conuersant in them? I answere, [...]nswer. no. The Spirit guideth no man without the word. We are begotten anew, by the immortall seed of the word,Pet. 1. [...]m 1. saith Peter. Of his owne accord, he hath begotten vs by the word of truth, saith Iames. If then we be begotten by the word, to a new life, we are dead without it, or rather haue no being of a true Christian. No man can truely serue God, vntill he know how to serue him. It is God that teacheth how he will be serued, and he teacheth onely by his word. He hath no other schoole-house, but the Scriptures: such as thinke to learne his will otherwhere are much deceiued, and will in the end prooue themselues the disciples of the diuell, not the schollers of Christ: forasmuch as hee that is of God, [...]h. 8.47. heareth Gods word: yee heare it not, because ye are not of God. No man can be saued without faith, for without faith it is impossible to please God: but faith commeth by hearing, and hearing by the word of God, Rom. 10.17. No man can be saued, except he be regenerated, for except we be borne againe, we cannot enter into the kingdome of God, Ioh. 3. but wherewithall shall a yong man clense his wayes, but by taking heed thereto according to his word? Psal. 116.9. No man can be saued, except he feare God▪ forasmuch as the feare of the Lord is the beginning of wisedome, Prou. 1.7. whereas fooles despise wisedome and instruction: But none can possibly come to ye feare of God, but such as earnestly endeuor to know God, as we see, Pro. 2.1.5. My son, if thou receiue my words, and hide my commandements with thee, &c. then thou shalt vnderstand the feare of the Lord, and find the knowledge of God. None can be saued that are foule and filthy in their liues, and impure in all their wayes, for no vncleane thing shall enter into his kingdome: but where there is no knowledge of GOD, there the mouth is full of cursing and bitternesse, the throat is an open sepulcher, the feet are swift to shed blood, destruction and misery are in their wayes and therefore the Prophet saith, I haue hidden thy word in my heart, that I might not sinne against thee, Psal. 119.11. If his word dwell in vs, we haue a bridle to restraine vs from euill doing, and when we are ready to breake out into sinne, it pulleth vs backe, and saith vnto vs, Doe it not. It layeth before vs the wil and wrath of God, it teacheth vs what we ought to doe, and telleth vs the danger if we doe it not. It is our duty therefore to pray to God to giue vs the vnderstanding of his word, and to resolue with our selues to performe whatsoeuer we reade in it. If then we haue a warrant for that which we doe out of the word, we haue comfort in our callings: but if we follow the motion of our owne braines, and haue no other light but of our owne nature to direct vs, we liue in darkenesse. Such as haue the light of the Sunne, do trauell safely in respect of their bodies:2 Pet. 1.19. so if we haue the sure word of the Prophets and Apostles, as a light that shineth in darke places, we are in the safe way to saluation, and are certaine we cannot misse of a perfect direction touching all the duties of our callings.
17 And the Lord spake vnto Moses, and vnto Aaron, saying,
18 Cut ye not off the Tribe of the families of the Kohathites from among the Leuites.
19 But thus doe vnto them, that they may liue, and not die: when they approach vnto the most Holy things, Aaron, and his sonnes shall goe in, and appoint them euery one to his seruice, and to his burden.
20 But they shall not goe in to see when the holy things are couered, lest they die.
The particular duties of the Kohathites, being declared, the reason is added and rendred in this diuision, and then he passeth to the duties of the next familie. Heere then Moses sheweth the cause why the Priests ought to couer all the Sanctuary, and the appurtenances, so that they ought not to be handled of the Kohathites, vntill they were couered, lest such as presumed to pry into them, or to meddle with them, otherwise then became the dignity, honour, and estimation of them, were stricken with sudden death, and so perish in their sinnes. Thus God restraineth the curiosity of mans nature, and teacheth it to be wise according to sobriety. We are wont to contemne the duties of our owne calling, as vulgar and common: and to search into the things that belong not vnto vs: yea, the more we are forbidden to meddle, the more we are desirous to be medling. The reason in this place, is framed thus,
If the vnreuerent handling of holy things procure the wrath of God, and our destruction, then we must take heed to the charge belonging vnto vs.
But the vnreuerent handling of holy [Page 228] things doth so: Therefore wee must take heed to the charge belonging vnto vs, and not curiously meddle with other things.
Thus doth God hate, and his soule abhorre the contempt of holy things, when men giue way to their owne affections, and through curiosity search farther, then God alloweth.
Obiect. Before we proceed to the doctrine, a question may be asked out of these words, why God permitteth the Priests onely to handle the instruments of the Sanctuary, but forbiddeth the rest of the Kohathites, vpon whose shoulders he layeth the burden to beare them: so that he bindeth their hands from touching of them, and restraineth their eyes from beholding of them, vnder a great penalty, lest they die. I answere, Answer. this was done for diuers causes; in respect of the ordinances themselues, in respect of the other Tribes, in respect of the Leuites, and in respect of the Priests themselues.
First of all it was prescribed to procure greater reuerence vnto these holy ordinances of God, among the people. For when they should see how carefully they were to be handled, how circumspectly to be couered, and how orderly they were deliuered from one to another; it serued to touch the hearts of all men, with a reuerent regard and opinion of them, and to deliuer them from the contempt of men.
Secondly, when the rest of the Tribes of Israel should behold, that many euen among the Leuites themselues, albeit they were to minister to the Priests, to do the seruice of the Tabernacle, and to draw neere vnto God, aboue the rest of their brethren, yet euen they were kept from the touching of the Sanctuary; I say the rest of the tribes▪ were more humbled by it, were touched with a feeling of their owne vnworthines, and were mooued to giue honour to the Priests of God, and those that were appointed to be their teachers.
Thirdly, all occasion and matter of enuy was quite banished and taken away, when the rest of the Leuites heard with their eares, and saw with their eyes, that their brethren the Kohathites had a charge so ful of dāger put vpon them, and committed vnto them. For God threatneth to destroy all such as presumed to touch any thing that was forbidden them. An example whereof we haue in the men of Bethshemesh, whō the Lord smote with a great slaughter, because they looked into the Arke, 1 Sam. 6.19. which sheweth the greatnesse of their sinne.
Lastly, the Priests themselues, the sonnes of Aaron, were admonished to take heed, lest through their negligence and carelesnesse, they destroyed their brethren: forasmuch as if any thing remained vncouered, it would turne to their destruction. Heereupon two other questionsQuestions. may arise; first, how it standeth with Gods iustice to punish the Kohathites for the fault of the Priests? and whether the sons of Aaron should escape, whose fault it was, if ought remained vncouered? I answer Answer. the fault is not the Priests alone, nor the Kohathites alone, but they partake together in the sinne, and should suffer together in the punishment, as they are threatned, Exod. 28.43. We see it also in the example of Nadab, and Abihu, who were consumed with fire, because they offered strange fire before the Lord, Leuit. 10, 1, 2. But most plainely, Num. 18.3. The Lord said vnto Aaron, Thy brethren of the Tribe of Leui shall keepe thy charge, and the charge of all the Tabernacle: onely they shall not come nigh the vessels of the Sanctuary, and the altar, that neither they, nor you also die. Where we see, God doth threaten Aaron and his sonnes, as well as the rest of the Leuites.
Verse 18.19. Cut ye not off the Tribe of the families, &c. We haue in these words the reason of the former institution: it is drawn from the danger that will ensue the carelesse and vnreuerent handling of the instruments of the Tabernacle. Aaron and his sonnes must appoint to the Kohathites their seuerall offices, and shew them what part euery particular person must beare, to the end the wrath of God doe not breake in among them, and cut off euery soule that sinneth. The consideration therefore of the wrath and indignation of God, ready to come vpon the offenders, ought to encrease their care to doe the duty that God requireth. We learne from hence, Doctrine 1 that all holy things must be handled rightly,Holy things must be handled reuerently and religiously. reuerently, and religiously. Whatsoeuer matters of God we meddle withall, whether it be hearing of his word, or receiuing of the Sacraments, or calling vpon his Name, or reading the Scriptures, or conferring with others for the encrease of our knowledge & obedience, we are to be carefull to doe them with all possible feare and reuerence. This duty the Lord vrgeth by his Prophet, Esay 66.2. To him will I looke, euen to him that is poore and of a contrite Spirit, and trembleth at my word. The Apostle writing to the Hebrewes, perswadeth to labour to haue grace, whereby they may serue God acceptably with reuerence and godly feare, Hebr. 12.28. They that will please God in the duties of his worship, must be humbly affected, and base in their own eies. Hence it is, yt Christ willeth vs to be carefull, not onely what wee heare, Mar. 4.24. but also how we heare, Luke 8.18. We must regard not onely the matter that is deliuered, but the maner how it is receiued: forasmuch as we may heare the word, and yet sinne in our hearing Thus were the seruants of God affected, when they came before him, to pray vnto him, O my God, I am ashamed and blush to lif. vp my face to thee, my God, for our iniquities are encreased ouer our head, and our trespasse is growne vp vnto the heauens, Ezra 9.6. Wherefore whensoeuer we haue to doe with God in any part of his word, or worship, let vs come in humility and lowlinesse, let vs approach neere vnto him with a broken heart, with a contrite spirit, & with an humble soule [Page 229] falling downe flat before his footestoole, and worshipping toward his holy Temple.
Reason 1 The reasons hereof are euident. For first, we haue to doe with God in matters of religion. When the word is preached or read, the Lord speaketh to vs: when we pray to God, we speake to him that is glorious in power and praises. Abraham praying vnto God, confesseth his own basenesse and vnworthinesse, I haue taken vpon mee to speake vnto the Lord, which am but dust and ashes, Gen. 18.27. And Daniel in his prayer saith, O Lord, righteousnes belongeth vnto thee, but vnto vs confusion of faces, as at this day. Dan. 9.7. Children dealing before their parents will be wary how they behaue themselues: subiects in the presence of the Prince will be most dutifull: so ought it to be, and much rather, when we appeare before the King of kings, cōsidering with whom we haue to deale. So likewise touching the word, it is not man that doth deliuer it, God is the Authour of it, and therefore we are oftentimes commanded to heare what the Spirit saith vnto the Churches, Reuel. 2. and 3.
Reason 2 Secondly, such as come without reuerence, and due regard into his presence, do lose the fruit and benefit of their comming. We are willed to giue earnest heed to the things which we haue heard, lest at any time we should let them slip, Heb. 2.1. This is it that Christ our Sauiour teacheth. Lu. 8. For hauing giuen warning that we take heed how we heare, he giueth this reason, Mar. 4.24. With what measure ye mete, it shall be measured to you: and vnto you that heare, shall more be giuen. Where we see, God will deale with vs, as we deale with him, and serue vs as we serue him. Such measure of attention as we bring with vs, [...]eoph. enarr. cap. 4. Mar. such measure of grace shall we receiue from him. If then we come carelesse, it is no maruell if we depart fruitlesse. Lay then these two things together, that we haue to deale with a most terrible and fearefull God, who is euen a consuming fire; and that with what measure of reuerence and attention we mete, it shall be measured vnto vs againe: it followeth from them both, that God must be serued with feare and trembling.
Vse 1 Let vs now come to the vses of this doctrine, which remaine to be considered of vs. First, this reproueth all such as come without reuerence, to the exercises of religion, neuer considering whereabout they goe, but rashly and vnreuerently, disorderously, & vndecently behaue themselues in the house of God. If a man should come to heare a speech vttered by his Prince, so contemptibly, all men would cry shame of him, and account him worthy seuere punishment, and censure him as guilty of the contempt of his person. I should thinke I had done a great worke, and laid a worthy foundation, if I could throughly teach you this one lesson, and ground you in this one point, to behaue your selues with reuerence in the place of Gods worship. He that hath learned to come reuerently, and behaue himselfe in the seruice of God, as in his presence, hath made a notable beginning & a good entrance to worke in him right hearing and carefull practising. Scarce one among an hundred maketh conscience of this duty, and our ordinary assemblies haue scarce the outward face of a Church, in regard of the want of this duty, in the greatest part of hearers. If the lest occasion be offered, our eyes and feet, and tongues and hands, are set on worke another way, that we haue quite forgotten God, his word, the worke in hand, the matter, the time, the place, and our selues also, as if we were an assembly of fooles. What is now become of our hearing? or where is the attention that ought to be in vs? If any man come into the Church, our eyes are fixed vpon him, our feet are ready to carry vs vnto him, our mouthes are opened to speake vnto him, our hands are stretched out to draw him as it were with violence vnto vs: and sometimes whiles one haleth him one way, another pulleth him another way, that we seeme to striue who shall most forget himselfe, and be authour of the greatest disorder and confusion in the house of God, wherin all things ought to be done decently and in order.
When Christ came to Nazareth, and as his custome was, went into the Synagogue on the Sabboth day to preach the Gospel, the eyes of all them that were in the Synagogue, were fastened on him. Our eyes, either are not fastened on the speaker, or if they be, they are soone remoued. Euery fancy caryeth vs away, that we seeme to mind nothing lesse, then ye busines in hand; or as if it were of so smal importance, that it skilled not what we did: or as if our friends that come into the Church, were to be respected aboue God. In the time & place of Gods worship, our minds ought to be setled and attentiue to the work we haue in hand, yt we should know no friends, nor gaze after the commers in, but cut off all lets and impediments, that may hinder the sauing hearing of the word. When we haue done all that we can, & laboured earnestly to gather home our wittes from wandering, & straying from the matter we are about, we shall find all to be little enough: but if we nourish occasiōs to withdraw our minds and are glad to catch hold of them, when they are offered, we shall neuer want occasions, but an army of them will present themselues before vs, and so intangle vs in their snares, that we shall neuer profit our selues by the word, nor suffer others that would to profit, but hinder them greatly that desire to be better employed. Our feet, which haue brought vs into the house of God, and set vs in our places, ought there to rest, vntill the time of our departure. The Psalmist saith,Psal. 221.1. Our feete shall stand within thy gates, O Ierusalem.
We must not therefore stirre vp and down, and remooue out of our seates to the losse of Gods word, wherunto we should attend. It is [Page 230] noted to the commendation of king Iosiah, when the Law was read in the eares of the people,1 Chr. 34.31. that he stood in his place, and made a couenant before the Lord to walke after the Lord, and to keepe his commandements. This also shall be our praise and profite, if in time of hearing the word of God, we keepe in our places, and abide in them without remoouing to other men. We vse our hands to pull in others, when we should vse our owne eares to hearken after the sound of the word: we vse our tongues to talke vnto them, whereas the fittest ornament that becommeth the Church, is the silence of the hearer, to giue audience to the speaker Neither let any obiect, they can doe both, attend the word, and intend others, heare and speake at one time, and vse their eares and mouthes together. For the one is an occasion to distract and disturbe the other. Our minds are not infinite, but finite: we cannot occupy them about matters of a diuers nature, but one obiect is ready to thrust the other out of place.
Besides, the word is so precious, that it worthily craueth all the powers and faculties of the soule! Whosoeuer busieth himselfe in other things, as remouing, talking, beckning, nodding, and such like gestures, while he is hearing, heareth but with halfe an eare, if with halfe an eare, whereas both are too little for so high a worke. For as the Apostle speaketh of preaching the Gospel, so we may say of the hearing of it,2 Cor. 2.16. Who is sufficient for these things? The occasions that hinder the sauing hearing of the word, are many in number, I will reckon vp a few of them, which all are to be cast away as clogges and impediments from vs, and enemies to our attention.
The first is, straying & wandring thoughts; whereas the powers of the soule should wait vpon the voyce of the Preacher, and follow him whithersoeuer he goeth, our mindes are musing vpon other things, sometimes vpon our coffers, sometimes vpon our pastures, sometimes vpon our pastimes, sometimes vpon our companions, sometimes vpon our worldly businesse, whereby it commetth to passe, that being present, we are absent: being in the Church, we are out of the Church; being hearers, we are no hearers. For albeit we be present in body, we are absent in mind, and make our selues idol-hearers. The Scripture noteth a kind of idle and Idoll Pastours, that haue mouthes and speake not: so the number is not small of idle and idoll hearers, which haue eares and heare not: who sit in their seats as images in glasse windowes, or like to the pictures of dead men vpon their tombes, bending their knees, lifting vp their eyes, holding vp their hands, keeping silence, and yet are neuer the wiser, nor the better, nor the holier. So doe these liuing images, they make shew of one thing with the outward man, & performe another with the inward. We must desire of God to giue vnto vs, constant, steady, and stayed hearts, that hauing eares to heare, wee may heare indeed.
The second vnseemely, and vnsauory gesture, which is another great impediment, is a wandring eye, gazing and gaping after euery occurrent and occasion that is offered. It is wisely spoken of the wise Salomon, The eyes of a foole are in the ends of the earth;Pro 17.24 Eccle. 2.14. and on the other side, he saith, The wise mans eyes are in his head. Take heed to this abuse, which quickely draweth the heart after it.
The third hinderance is, remoouing of the body, not onely shifting and stirring of it vp and downe, but arising out of our places, and remoouing to place other, or beckning with our hands, or nodding with our heads; which bewray manifestly that the mind is otherwise occupied and exercised then about the present worke which we would seeme to regard, and ought indeed to attend. One thing, saith Christ, is necessary: Luk. 16 4 [...] busying of our selues in other matters is not necessary, but bringeth with it apparent hurt, and detriment to the soule.
The fourth impediment is vnreuerent talking and vnciuil laughing, as if the Temple of God (which is the house of prayer) were a Theater for sights, or a place of mart and exchange for commodities, where euery man might single out companions. When any man heareth the voyce of a cryer ready to vtter a Proclamation in the name of the Prince, he is ready to hold his peace and keepe silence. The Ministers are as Gods Heraulds, or as the voyce of a cryer, Mar. 1.3. they come as sent on a message vnto vs from God, and therefore all must hearken what they bring vnto vs, and none withdraw his eare from hearing of the Law.
The fift is a secure and senselesse sleeping, when we haue drowsie eares, and cannot hold vp our heads an houre: for some are no sooner in their seates, but their hearts and bodies are asleepe. Some men regard not the word at all, they care not for it, they will not come vnto it, albeit it come vnto them, and be brought home vnto their dores. The world accounteth this no sinne at all, or at lest a venial sinne, because the lawes of men lay not hold on them; but Christ accounteth it a great and capitall sinne. He willeth his disciples to shake off the dust of their feet, as a witnesse against those that wilfully contemne this ordinance of God, as if the earth it selfe were infected, and the places of their abode corrupted by the contagion of their sinnes: and in the next Chapter, he maketh such to be worse then the Sodomites. For the contempt of the word is an abridgement of all sinne gathered together in one. Woe vnto vs for this neglect and contempt of the word, we are so farre from trembling at it, that some wil not step out of their dores: others, are content to come, but they are so farre from shewing reuerence, that they fall fast asleepe and will not be awaked. These vnreuerent actions and gestures shew they regard it not, neither are touched with a feeling [Page 231] of it. Do these men tremble when the Minister reproueth sinne? Do they examine their hearts whether they be guilty or not? Doe they say vnto their owne soules, What haue I done? Alasse, [...]erem. 8, 6. how can they, when they haue heard nothing? Neither let them go away in the darke, and seeke to couer their drowsinesse of spirit, vnder the name of an infirmity, or weaknesse that is in them: for they are not sometimes ouertaken with it, but make a daily practise of it: they neuer striue against it, but nourish it in themselues, as those that are delighted in it, They cannot say, they doe that euill which they would not, Rom. 7, 19. but that which they would do. They frame their bodies, and settle them of purpose to sleepe, and so they may doe it closely that they be not espied, they regard no more. They neuer call themselues to an account what they haue heard: nor whether they haue bene ouertaken this day; neither if they haue, doe they resolue with themselues, they will sinne no more. If euer they had truely repented of this sinne, they would endeuour not to bee ouercome againe by it. If euer they had bene truely sorrowfull, it would bring foorth in them a watchfulnesse ouer themselues, and a care to preuent it in time to come.
The last abuse is in carelesse comming, and shamelesse departing out of the Church, and separating our selues from the Congregation, before it be dismissed and dissolued. We vse to reproue those and complaine greatly of thē, when they are inuited as guests to a feast, that come too late, and make the rest of the company to stay for them; or make haste to be gone away before the feast be finished. We desire that all our neighbours that are inuited, should sit downe together, and arise vp from the table together. The worde of God is a continuall feast, the exercises of our religion are as a dainty banket, wee should come vnto them, as men do to good cheere, & feed hungerly and heartily vpon them. The Prophet witnesseth concerning his owne practise, that he had gone with the multitude into the house of God, with the voyce of ioy and praise, as they that keepe a feast, Psalm. 42, 4. Is it so with vs? Doe we flock together to the hearing and handling of holy things, as wee doe vnto a feast? If wee did hunger and thirst after the word of God, as we do after bodily food, wee would be as greedy to be partakers of the one, as we are forward to taste of the other. But the case is with vs, as it fareth with those that haue full stomackes: wee desire not spirituall food, and therefore make no haste vnto it. Now one commeth, and then another: now one droppeth away, and then another, and they thinke they haue tarried too long. This is an open protestation or proclamation, that we are weary of holy things, and loathe them more then Israel did Manna. These men are Church-sicke, [...]ill men ac [...]unt the [...]hurch as a [...]son. or Sermon-sicke, a common disease among common hearers. The Church is with them as a prison: they are as weary of staying in the Church, as the malefactor is of lying in prison: for as the prison holdeth them where they would not be, and from the place where they would be: so doe prophane persons account the Church as a place that restraineth their liberty, that they cannot doe what they would do, nor be where they desire to be, nor resort to that company that they better affect, nor follow those sports and delights wherein they take the greatest pleasure.
The faithfull in former times haue accounted it a punishment to bee driuen from the house of GOD: but these men account it a sore punishment to be there. They desired to dwell in it all the daies of their liues, but we care not if we neuer come thither. They iudged it the greatest famine to want ye word, but if we bee held neuer so little a time from our dinner, we complaine as if wee were like to starue. They longed to haue the Sabbath day come,Psal. 84, 2. but these men would faine haue it ended, and thinke it to bee the longest day that is in the yeare, and the most tedious.
Secondly, it is the duty of the Minister to preach the word & administer the sacraments Vse 2 with all due regard and respect to the person they sustaine, and the things that they meddle withall. We must do nothing that may make our Ministery fruitelesse, and bring it into contempt, but seeke to adorne it and beautifie it by all reuerent carriage of our selues in it, and in the discharge of the duties of it.
This hath many branches: First,Particular branches of this vse. it behooueth vs to set our selues in Gods presence, and consider that we are his messengers, & speake in his name, and are as it were his mouth. How shall the hearer learne, that in his hearing hee hath to do with God, and commeth to heare what he shall say vnto him by our mouthes, Acts, chapter 10, verse 33. if we doe not remember that we stand in the place of God, and do after a sort represent his person? This is the counsell that the Apostle Paul giueth to Timothy, 1 Tim. chap. 2, 15. Study to shew thy selfe approoued vnto GOD, a workman that needeth not to be ashamed, rightly diuiding the word of truth. Whensoeuer we get vp into the Pulpit, before all things we must know, being placed in that office, whose message we deliuer, and that if we speak not vprightly as becommeth his Maiesty, wee must giue a reckoning vnto him. Wherefore, we must so teach, as if God were present with vs, as if a Secretary should speak before a Prince: for he is his instrument, who is Lord ouer al. We must be able to make this protestation before men and Angels; I stand heere as it were a chosen vessell before the Lord, to beare his Name vnto his people: I am not to bee the messenger of mine owne words, but to be his mouth: I must lay aside whatsoeuer passions are in me, & vtterly disclaime mine owne affections, that I may protest indeed, that whatsoeuer I speake, is from [Page 232] God, and haue drawne and deriued it from him.
Secondly, it is our duty to ayme at his glory that hath called vs. We must not sit downe in Moses chaire to preach our selues, and to get credit to our owne names: if we make this the end of our preaching, it cannot be, but we shal prophane the holy word of God, and disguise it one way or other. The Apostle regarded little to be iudged of men, 1 Cor. 4.3. and esteemed nothing the vaine applause of the world, but preached Christ among them, and him crucified. Hence it is, that our Sauiour saith, How can ye beleeue, which receiue honour one of another, Ioh. 5.44. and seeke not the honour that commeth from God onely? It is a note of a true teacher, to seeke his glory that sent him, as contrariwise it is the note of a false teacher, if any in deliuering his doctrine, seeke himselfe rather then God. This is the difference betweene a true and false teacher, as Christ sheweth at large, Ioh. 7.17, 18. If any man will doe his will, he shall know of the doctrine, whether it be of God, or whether I speak of my selfe: he that speaketh of himselfe, seeketh his owne glory: but he that seeketh his glory that sent him, the same is true, and no vnrighteousnesse is in him. That is true doctrine that giueth glory to God, and they are true teachers that seeke to set it forth onely. Let vs consider of this a little farther.
If any be desirous to know, whether any doctrine be true, and haue God the Author of it, let him labour to find it by this note. The doctrine of predestination hath beene taught diuersly, one way that it is of foreseene works, another, of the purpose of God according to election, Ro. 9.11. If any desire to know whether of these two opinions is the truer, let him examine them both by this rule, and try them by this touch-stone; which of them doth best serue to set forth the glory of God? Not that which imputeth our predestination, to our selues, and our owne workes, but the other which ascribeth all to his good pleasure, who hath elected vs to the praise of the glory of his grace, Ephe. 1.6. The like we might say of iustification and saluation of the elect, touching which are diffrent doctrines deliuered: Some teach that we are iustified by faith alone, that is, by Christs satisfaction apprehended and applyed by faith: others, that we are iustified by mens merits, and not by Christs obedience alone. These two opinions are cleane contrary, and cannot agree together, if one of them be true, the other is false. Now by this we shall be made able to iudge, marke whether of them giueth God the glory alone: They that set vp mans merits and deserts, and make him to haue power to work out his own saluation, doe giue the glory to man, and so robbe God of his honour and glory, and therfore they cannot teach the trueth. But they that impute iustification to Christs righteousnesse, who is our merite, doe commend his grace and mercy alone; and therefore they teach that doctrine which is of God. If this course were wel noted and obserued, it would shake in peeces many articles in controuersie betweene the Church of Rome and vs. We should not haue occasion to dispute so often, and to reason with them touching mans freewill, indulgences, pardons, intercession of Saints, and such like points, which leade away our mindes from God and his glory, from the Creator, to the Creature. Let all the Ministers of God therefore proue themselues and their teaching by his note; let them set his glory before their eyes, according to the example of Christ their Master, Ioh. 8.50. I seeke not mine owne glory, there is one that seeketh and iudgeth.
Thirdly, it belongeth to the Ministers duty, to come well prepared and prouided as a wise Scribe taught to the kingdome of heauen, bringing forth out of his treasure, things both old and new, Matth. 13.52. The Ministers must come with good aduisement and premeditation, and so handle the word with feare and reuerence. There is no man that is sent on an embassage, but will thinke before hand what to say: much more is required, and ought to be practised of the messengers of God. They must eate the roule of Gods booke,Ezek. 2.1. Esay 6.7. and haue their tongue touched with a coale from the Altar. They must not vtter whatsoeuer commeth into their mind, but that they haue before well chewed and digested. He that speaketh suddenly, shall neuer speake profitably: but presumeth too farre vpon his owne gifts, regardeth not as he ought the good or the people, and cannot haue that comfort to himselfe which were expedient.
Fourthly, they must regard not onely the matter which they handle, but the manner of handling. Some are so negligent and carelesse in deliuering the word, that they regard not what wordes they vse, and so let slip from them such homely phrases, as it were kitchin-stuffe, that it bringeth the Minister, and his ministery, and the word it selfe into contempt. It is noted of Christ, that there proceeded gracious words out of his mouth, Luke 4.22. according to the saying of the Prophet, Grace is powred into thy lippes, Psal. 45.2. Let vs so speake the word of God both for matter and manner, as it ought to be spoken, and as we are perswaded, Christ and his Apostles would haue spoken it, if they had deliuered it to the people. Our ordinary talke and communication should be as it were seasoned with salt, and minister grace to the hearers: how much more therefore when the word of God is in our mouthes, and vttered by vs? If we set this as a rule and caution before our eies, it wil serue as all-sufficient to informe vs, and make the word reuerent in our mouthes. Some take vpon them to reprooue sinne, but it is in such a foolish manner, in such a iesting veine, and after such a scoffing fashion, that they rather perswade to sinne, then disswade [Page 233] from sinne, and bring the people in loue with it rather then out of the loue of it.
Therefore let this bee another rule added to the former, that no man must gird and glance at sinne, to shew forth his owne witte, and to magnifie himselfe, to be accounted and esteemed that way. Rather let vs pierce the very heart of it, with the two edged sword of Gods word, [...]4.12. and strike downeright blowes at it with the hammer of Gods word, [...].29. that so it may be broken in peeces. Sinne is growne to a great head: it is not to be dallied withall. He that playeth with a serpent, may happely bee stung of it, before he be aware.
Fiftly, it is required of the Minister to speake to the people with vnderstanding. We must not flie aloft aboue the reach and capacity of those to whom we speake; and consider not so much what is lawfull for vs to deliuer, but what is fit for the people to heare. It is better to speake fiue wordes with vnderstanding, then tenne thousand in a tongue that is not vnderstood, 1 Cor. 14.19. as the Teacher of the Gentiles testifieth, who spake languages and tongues more then all we. We are commanded to lift vp our voyce as a trumpet, to tell Israel their sinnes;8. but if the trumpet make an vncertaine sound, who shall prepare himselfe to battell? The Apostle alleageth it as a iudgement vpon the hearer, not as a praise and commendation of the speaker, [...]r. 14.22. Esay 28. With men of other tongues and other lippes will I speake vnto this people.
Our Auditours are all, or at lest for the most part, rude and ignorant, and it is our duty to bow and stoope downe to their capacity: and when we thinke we speake plainely, we shall find oftentimes that we speake darkly and obscurely, not plainely and familiarly enough.
Lastly, let vs content our selues with the purity and simplicity of the word, which is sufficient in it selfe to expound it selfe, and able, yea, onely able to giue direction and satisfaction to the conscience. It may be truely said, that the Minster sitting in Moses chaire, is, as it were set vpon a stage, whose smallest actions and gestures all the people behold; and therefore albeit he be neuer so precise in the discharge of his calling, the hearers that can see but the outward actions, and not inward affections, will iudge of the heart by the appearance, and of the substance by the circumstances: so that if any lightnesse or dissolutenesse appeare, they by and by conceiue that all is amisse, and little regard any thing that he doth deliuer and speake vnto them. True it is, this is their fault and infirmity, howbeit we must prouide that we giue no occasion, and cut off occasions from all such as are glad to lay hold on occasions.
Vse 3 Lastly, it is our duty, when we come to the house of God, to take heed to our feet, lest we depart from the Church, as the foolish virgins from the gates of heauen. We must learne how to prepare our selues, that we may profit thereby, as the Lord would haue the people sanctified before the Law was to be deliuered, Exod. 19.
This preparation to bee duly performed hath many particular parts, as seuerall branches issuing out of one roote.
First, it is our duty to come together into one place to heare the word, and to call vpon his Name. For albeit we must reade the Scriptures priuatly in our houses, yet we must haue them publikely expounded and interpreted: and albeit priuate prayer be not vnprofitable, and priuate exhortations bee oftentimes auaileable: yet our publike assemblies haue a more speciall blessing promised vnto them, Matthew, Chapter 18. verse 20. Where two or three are gathered together in my Name, there am I in the middes of them. Before we can heare the word, it is required of vs to come to the place of hearing, Psal. 34.11. and 122.1. The Centurion telleth our Sauiour that he had such seruants vnder his authority, yt if hee said to one Come, he commeth, Matthew, 8.9. God our greatest Master, vnder whose authority we are, and he vnder the authority of none, sendeth out his messengers, and calleth his guests, Come and eate of my meate, Prou. 9.5. and drinke of the Wine that I haue drawne: yet we seeme deafe, and cannot heare: senselesse, and cannot mooue.
The vnreasonable creatures, euen the wormes that creepe in the earth, put vs to shame and serue to condemne vs: when God in the beginning said, Let there be light, It was so: Gen. 1.24. Let the earth bring foorth her liuing creatures after their kindes; the earth did so. When God intended to bring a plague vpon the Egyptians, and called for the Grassehoppers and Caterpillers, Psalme 105. verse 34. He spake, and the Locusts came, and Caterpillers, and that without number. When he asked for them, they delayed not, but went out to doe his will. But GOD hath spoken many times to vs, and we regard not his call: and if we come sometimes at his bidding, we thinke we haue done our duty, and him a pleasure.
We must come constantly and continually, Blessed are they that dwell in his house, Psalme 84. verse 4. The Church is not as an Inne to soiourne in, but an house to abide and dwell in, that Christ may finde vs there: but many preferre the Inne and Ale-house before it. It is better for vs to be found in the Temple, then in the Tauerne, and in the house of prayer, then in a denne of Theeues. Let the zeale of his house eate vs vp. Let vs consecrate the Sabboth as holy to the Lord, and make it a day of holy rest, not of vnholy and vngodly ryot.
Secondly, as we must come diligently, fo wee must attend carefully, when we are come, otherwise what benefite can wee haue, or looke for by our comming? The Prophet [Page 234] ioyneth these together, and coupleth them as two friends in one chaine, Psal. 34.11. Come, and hearken. If it were enough to come and heare a voyce, the oxe and asse might do that, as well as we: for they can apprehend an outward sound. Therefore we must do more then that, we must set our mindes vpon that which we heave, or else we heare no otherwise then the beasts that are without vnderstanding. This attention is a notable vertue, it is a Iewel for the eare. We see how many in our dayes delight to haue Rings and Iewels hanging at their eares, and they account it a great ornament vnto them. I will not say vnto them, as the heathen Poet in scoffing manner answereth,Plaut. in poenulo. that it is because they haue no fingers on their hands, as if the fingers, not the eares, were made for rings: but this I will say, that if wee had the richest Iewels that the East or West could afford vnto vs, if we haue not an eare boared through to the heart, to heare ye word of God, they are no better then as Iewels put into a swines snout. Happy is he that weareth this Iewell of attention, a Iewell of infinite price and value: this is to haue an hearing eare, whereas all others haue eares and heare not.
Thirdly, we must remember what we haue heard, and not suffer it to slippe from vs. For what auayleth it to be attentiue for the time, and so soone as we are departed to forget all, thereby suffering the birds to picke vp that which is sowne? that is, Satan to steale out of their hearts that which hath beene taught them. The Apostle Iames compareth such a man to one that beholdeth his naturall face in a glasse,Iam. 1.24. who goeth his way, and forgetteth immediately what manner of one he was. The word of God that saith, O my people heare my Law, Psal. 78.1. saith also else-where, My sonne forget not my Law, Pro. 3.1. The Lord commanded the Israelites to binde his words vpon their hands for a signe, that they should be as frontlets betweene their eyes, and write them vpon the postes of their houses, and gates of their Cities: all these were as helpes for memory against forgetfulnesse, as if he had said vnto them, Haue them alwayes in remembrance. Of all persons old men seeme to haue the weakest memories, which decay with their age; and these doe most of all complaine of them: howbeit the heathen man telleth vs that there is no man so old,Cicero, lib. de Senect. that hath forgotten where he laid vp his treasure. All men remember the things they most regard, & such as they loue, they will not forget, forasmuch as Where the treasure is, there will the heart be also, Mat. 6.21. If then we remember not the things of God, the chiefe cause is because we doe not much esteeme of them. Set an high price vpon them, value them aboue thy siluer and thy gold, esteeme them beyond all pearles and precious stones, and thou shalt finde thy memory much bettered and encreased.
The fourth is, to plant in vs true godlinesse, and reforme our liues, as it were to rid our ground of all bryars & bushes before we sow any thing in it. The gate of Gods house is the gate of righteousnesse, because none but the iust and righteous ought to enter into it, Psa. 118.19, 20. This is the cause that Iacob, when hee went to Bethel to worship God, first cleansed his house of the filthines of idolatry, and commanded his houshold to be cleane, Gen. 35. [...]. and change their garments; thereby vnderstanding the purity of the heart, and the changing of their mindes, by the renuing of them according to true godlinesse. Thus doth the Lord command the Israelites to wash their cloathes, and sanctifie themselues, before they came to heare the law at his mouth, Exo. 19.14. To this purpose Dauid saith, Psal. 26.6. I will wash mine hands in innocency; so will I compasse thine Altar, O Lord. If we come into Gods presence, without sanctification, we offer a sacrifice full of blemishes which his soule abhorreth. He reiecteth our prayers as abominable, and our hearing of his word is turned into sinne.
Lastly, we are bound to lay vp in the heart that which we heare, for God especially requireth the heart. If that be wanting, he misseth it by and by, he espyeth it so soon as we come; as he did him that came to the marriage feast without his wedding garment, Mat. 22.11. There is no man hath any treasure that leaueth or layeth it commonly and carelesly, but he locketh it vp, that no man should take it from him: the word is a pearle, and a pearle of such price, that when he hath found it that knoweth the worth of it,Matth. 13. he selleth all that he hath to buy it: the heart is as it were the coffer where we ought to keepe it. If we hold it in our hands, or haue it in our heads, or suffer it to dwell in our mouthes onely, and cannot afford to giue it roome and lodging in our hearts, it is in danger euery foote to be taken from vs, and we surprised of it.Esay 29.13. Such persons honour him with their lips, but their harts are far from him, Matt. 15. The blessed Virgin is commended that she kept those sayings in her heart; So did Isaac go out into the fields to meditate, Luk. 2.10. Gen. 24.63. at euentide: he chose a solitary place and fit season, to call to minde such things as he had heard. Wherefore, let vs also lay vp in our soules and ponder in our hearts, such good things as wee haue learned, and let vs hide them as in the casket of a good conscience, that in all times of need, we may bring foorth these precious treasures to helpe vs. We know not into what troubles and perplexities we may come, how we may be tempted & assaulted, & into what dangers of spiritual enemies we may fall: how bitter will those dayes be vnto vs, if wee haue no word of God dweling in vs, to comfort vs, & raise vs vp againe? It wil then be too late to go and buy oile in our lamps, when we should vse it. Let vs store our selues with plenty of heauenly meditations, that we may neuer be too seeke; and arme our selues with such sufficient furniture, that wheresoeuer the enemy [Page 235] seeke to foile vs, and to make a breach into our soules, we may be able to resist him, and to stand fast in the power of God against all the wyles of the diuell.
21. And the Lord spake vnto Moses, saying,
22. Take also the summe of the sonnes of Gershon, throughout the houses of their fathers, by their families.
23. From thirty yeares old and vpward, vntill fifty yeare old shalt thou number them: all that enter in to performe the seruice, to doe the worke in the Tabernacle of the Congregation.
24. This is the seruice of the families of the Gershonites, to serue, and for burdens.
25. And they shall beare the Curtaines of the Tabernacle, and the Tabernacle of the Congregation, his couering, and the couering of the badgers skinnes that is aboue vpon it, and the hanging for the doore of the Tabernacle of the Congregation.
26. And the hangings of the Court, and the hanging for the doore of the gate of the Court which is by the Tabernacle, & by the Altar round about, and their cords, and all the instruments of their seruice, & all that is made for them: so shall they serue.
27. At the appointment of Aaron and his sonnes, shall be all the seruice of the sonnes of the Gersbonites, in all their burdens, and in all their seruice: and ye shall appoint vnto them in charge, all their burdens.
28. This is the seruice of the families of the sonnes of Gershon, in the Tabernacle of the Congregation: and their charge shall be vnder the hand of Ithamar, the sonne of Aaron the Priest.
Hitherto, Moses hath spoken of the Kohathites, and he hath done it more largely then he doth handle the other families, for the causes noted before. In the next place he proceedeth to the Gershonites.
Touching these; first, God commandeth them also to be numbred, and t [...]ir age is appointed and limited, as in the fo [...]mer, from thirty yeares old and vpward, vntill fifty.
Secondly, their proper and peculiar charge is expressed, what burdens they are to beare, to wit, the Curtaines and the couerings, the cordes, the veiles, and all the instruments appertaining to their seruice.
Thirdly, all these things before mentioned, must be done at the commandement of Aaron and his sonnes.
[Ver. 22, 23. Take also the summe of the sons of Gershon, &c.] Obserue with me in this diuision, that Moses repeateth sundry points that are set downe in the former chapter, as will euidently appeare vnto vs, if wee make tryall and comparison, in euery one of the three families; as for example, touching the Kohathites, that which hee speaketh of them in this chapter, verse 5, 7, 9. compare it with the 31. verse of the third chapter. Secondly, touching the Merarites, which are another of the familes, what he saith of them, verse 31, of this present chapter, compare it with the 36, and 37, verses of the former chapter. Lastly, touching the Gershonites, the 25, ver. of this fourth chapter, with the 25, verse of the third chapter: and we shall see, hee telleth them againe and againe, what burdens they are to beare, and what seruice they are to performe. He might haue referred vs to that which hee had before set downe, but he doth againe particularly rehearse and repeat it. God forbiddeth needlesse repetitions in praier, and condemneth much babling that bringeth no benefit with it: & therefore he vseth it not himselfe, neither do any of the Penmen of the holy Scriptures, who wrote as they were inspired by the Spirit of God, the Author of them. They were chosen vessels of God, and as it were his Secretaries, so guided by him that they could not erre in writing, no more then in speaking of it.
We learne from this practise of Moses in this place,Doctrine. It is lawful for the Ministers, to repeat the points that formerly they haue taught. that it is lawfull for the Ministers and Teachers of the Church to make repetitions of things formerly taught, and to deliuer the same points and parts of religion againe and againe, both for matter and forme, not thereby to ease themselues, or to maintaine sloth in thē, but for the benefit of the Church. Moses in the booke of Deuteronomy, repeateth to the people, many things done before, and expressed in the former bookes, and therefore it is fitly called a repetition of the Law; and there he rehearseth the ten Commandements againe, Deut. 5. So do the Euangelists declare, how Christ our Sauiour often repeateth the same things, and preacheth againe the same points he had deliuered before: and therfore his practise may well be our warrant, and his example our direction. Thus doth the Apostle Peter shew what he did, and what he will do, 2 Pet. 1, 12. Wherefore, I will not bee negligent to put you alwaies in remembrance of these things, though ye know them, and be established in the present truth. And afterward in the same Epistle, he professeth, that hee had written to them of those things, whereof his beloued brother Paul had written in all his Epistles. The Epistle of Iude is a repetition of those things handled by Peter in his second Epistle, and is as it were an abridgement of it. So the bookes of Chronicles do repeat many things before set downe in the bookes of the Kings: albeit it be done with much accesse of matter & profite to the reader, as we shall see by diligent obseruation in the reading of them. In like manner the Apostle Iohn, wrote vnto them those things which they had beene taught before, I haue not written vnto you, because ye know not the truth but because yee know it, and that no lye is of the truth, 1 Iohn 2, 21. This may plentifully appeare vnto vs, in the comparing of the olde Testament with the new; one strengtheneth [Page 236] and confirmeth another, and sundry things are repeated in the new, which are deliuered in the old. We see the Gentiles in the Acts of the Apostles,Acts 13, 42. besought Paul and Barnabas, that the same words might be preached vnto them the next Sabbath day, which they had first offered vnto the Iewes. All which examples, as it were a cloud of witnesses, do confirme the lawfulnesse of their practise, that teach againe what they haue taught, and deliuer the same points which before they haue deliuered, and so bring forth out of their storehouse, things both old and new: for this custome could not be vsed without some accesse and addition of new matter, according to the manner of God, vsed in the holy Scriptures.
Reason 1 This is not done without cause and good reason. For first, men are commonly dull in hearing, slacke in comming, weake in remembring, and slowe in practising. They are as a tough oake, that is not felled at one stroke, & as an hard stone, that is not broken in peeces with one blow: they are as marble, that is not pierced with once dropping of water vpon it, but requireth a constant and continuall falling vpon it, according to the Commandement of God, directed to his Prophet, Ezek, 21, 2. Sonne of man, set thy face toward Ierusalem, and drop thy word toward the holy places, and Prophesie against the Land of Israel. For albeit we be often taught and plainely instructed, heere a little, & there a little, yet we cannot conceiue and carry away the things we heare. The Apostle saith,Heb. 5, 11. We haue many things to say, and hard to be vttered, seeing ye are dull of hearing: where he giueth this reason, why he had need begin againe the first rudiments of Christian religion, as it were to lay the foundation of the house againe, before hee went forward with high mysteries, euen in regard of their dulnes and slacknes in learning.
Reason 2 Secondly, it is safe and sure for all hearers to haue often repetitions. It hath his good vse, and speciall benefit. Many witnesses do make sure worke, and confirme strongly and stedfastly the things taught. Hence it is, that the Apostle saith, writing to the Philippians, chap. 3, 1. To write the same things to you, to me indeed is not greeuous: and for you it is safe. That which is once spoken, is through our infirmity and corruption, as good as neuer spoken; as one witnesse is no witnesse. GOD would haue euery truth confirmed by two or three witnesses: and forasmuch as the historie of the life and death, of the doctrine and myracles, of the resurrection and ascension of Christ, is so maine a pillar of our religion, in the knowledge whereof, our saluation consisteth, hee would haue it confirmed by foure authentike witnesses, and Christ carried by them as on a fourefold Chariot in triumph like a mighty Conqueror, that hath subdued all his and our enemies. Thus doth God prouide most plentifull meanes to remoue our infidelity, to take away our doubting, and to remedy our infirmity.
Thirdly, repetition worketh a deeper impression Reason 3 in vs, and serueth to beate it into the conscience, as well as into the vnderstanding. It is necessary that we be stirred vp & quickned to the practise of good things by the goad of repetitions. This consideration made the Apostle say, I thinke it meete,2 Pet. 1, 13. as long as I am in this Tabernacle, to stir you vp by putting you in remembrance. Practise is an hard thing and rare. We are not easily brought to performe such things as wee know. If then, once speaking take not hold on vs, it may the second time, beeing commended vnto vs againe.
Fourthly, we ought not to forbeare from Reason 4 this course, because our life is short, wee know not how soone we may be called out of this world, and giue an account of our Ministery, how carefull wee haue beene to gaine soules vnto God. The Apostle hauing declared, that he would not be negligent to put them in remembrance of the same things, and that he thinketh it very meete to do so, addeth this as a reason & motiue to moue him, which also ought to encourage vs, Knowing that shortly I must put off this my Tabernacle, 2 Pet. 1, 14, 1 [...] euen as our Lord Iesus Christ hath shewed me: Moreouer, I will endeuour that you may be able after my decease, to haue these things alwayes in remembrance. And then indeed wee haue done our duty, when wee haue taught the truth in this manner to our people, not onely once and away, as it were glancing at it, but continually dwelling vpon it, teaching them line vpon line, and precept vpon precept; like masters that teach young schollers to reade, that must not content themselues once to tell them, but must oftentimes put the same things into their mouthes and mindes, or else they forget them straight-waies.
Let vs now make application of the Doctrine, which is the life of instruction: forasmuch Vse 1 as teaching without applying, is as the body without the soule. First of all, we learne hereby, that the perpetuity & standing course of teaching, is most needfull and necessary in euery Congregation. It is the Ministers duty to sowe, and to continue sowing: to weed, and to continue weeding: to teach, and to continue teaching: to conuert, and to continue conuerting: to conuince, and to continue conuincing: to instruct, and to continue instructing. For as wee haue alwaies neede of meate, and that as we eate, so we must continue eating, or else wee famish and perish: so the Minister must feed, and weed, and watch ouer his people, and abide continually in it without ceasing and intermission. This is it the Apostle teacheth Timothy, 1 Tim. chap. 4, verse 16. Take heed to thy selfe, and vnto the doctrine, continue therein: for in doing this, thou shalt saue both thy selfe and them that heare thee. So then, it is not enough to take heede vnto himselfe and his doctrine, to liue well, and [Page 237] to teach well, but hee must continue in them both, and not giue ouer. It was well saide of the heathen man, [...]2. de It is no lesse vertue to keepe, then to get; to preserue, then to obtaine. Many know how to get, but they know not the art how to saue that which they haue gotten, and therefore it passeth away suddenly, as grease that melteth before the Sunne. If the husbandman should onely plant and neuer water, he might looke for no fruite to come of his labour. It is not enough for the watchman to haue discouered the enemy once or twice, vnlesse hee descry him so ofter as hee maketh an approch: so it can be no discharge to the spirituall watchman of soules, to haue giuen warning by blowing the Trumpet, vnlesse he doe it during the whole time of the warre, which is perpetuall and continuall. We can take no truce, nor make no league with our spirituall enemies; Our aduersary the diuell goeth about continually, [...], 8. seeking whom he may deuoure.
Hence it is, that Christ requireth of Peter, not onely to feede, but to feede againe and againe; [...]1, 15. Feede, feede, feede, according to the charge committed vnto him: and Paul would haue Timothy be instant in season and out of season: [...]4, 2. so that there is required diligence, faithfulnesse, painefulnesse, and continuance in teaching. It is worthy to bee well considered which the Lord saith in the Prophet Esay, ch. 62, 6. I haue set watchmen vpon thy walles, O Ierusalem, which shall neuer hold their peace, day nor night. Wee know not at what time the Lord will call effectually, and touch the harts of those that we teach. He must first feed with milke, before he giue them strong meate: for euery one that vseth milke, is vnskilful in the word of righteousnesse, inasmuch as hee is a babe: but strong meate belongeth to them that are of ful age, euen those who by reason of vse, haue their senses exercised to discerne both good and euill, Hebr. 5, 13, 14. It is the Ministers duty to ring the alarme bell continually; he hath some work alwaies to do, to strengthen & fortifie, to comfort and raise vp, to exhort and admonish, to heale the sicke, to bring home them that wander, to encourage the weak, to establish them that are strong, and to answer doubts that arise among his people. If it were possible, to teach all truth particularly that is required of a Christian man, yet we haue not then time to be idle, and sit downe at our ease, but euen then we must goe ouer the points againe, that our people that haue learned them, may learn them againe: and if they know them, they may yet know them better: if they remember them, that they may remember them better: if they practise them, that they may practise them better and better. Yea, if we be growne old in learning, we must learne still: for wee must liue and dye, learning something. Euery one both Minister & people, must be a scholler in the Schoole of Christ. Timothy himselfe must giue attendance to reading, [...]m. 4, 13. to exhortation, and to doctrine: all men must stirre vp the giftes that are giuen vnto them, 2 Tim. 1, 6. which will soone decay without vse and diligence, as the fire will goe out, except the coales bee kindled, and more wood added. When Christ had distributed his talents among his seruants, he said, Occupie till I come. Albeit then by the Ministry of the word, we haue receiued to beleeue,Luke 19, 13. yet this must not abate our diligence in hearing, but we ought as carefully to seeke the foode of our soules afterward as before: forasmuch as without continuance of attendance to this ordinance, it is vnpossible that any should be saued, God not suffering the means of saluation appointed by him to bee neglected or contemned.
Secondly, this reproueth sundry abuses, Vse 2 both in the Ministers and in the people, as first of all the nicenesse of many Teachers, who because they would be singular and popular, gaining to themselues many followers, and seeking the praise of men, more then the glory of God, labour to bring new doctrines into the Church, neuer heard off before, not proportionable to the ancient faith of the Prophets and Apostles, but of a new coyne and stampe. These cannot abide to be beating vpon old points, they thinke it a discredite and disgrace vnto them, to treade in the beaten path troden by others that went before them; they must euer bee seeking of vnknowne and vncouth waies; this is their delight, and in this they glory. This hath bene the poisoned and pestilent humor of heretikes and of false teachers, to draw away the minds of the simple and vnlearned from the ancient truth receiued from the Scriptures, and to turne them out of the right course followed by all the faithfull. Such were those false Apostles that troubled the faith of the Galatians, and brought into that Church, another Gospel, euen a new Gospel.Gal. 1, 6. Such are they in these daies, that hammer cockle and darnell vpon the anuill of their owne braines, broaching strange positions long since buried, & raking them out of the graues or ashes of Pelagians, and other forlorne heretikes. These glory in their owne wits, and account themselues happy, that they can maintaine new assertions, & trouble the peace of the Church with them. Secondly, they are reprooued, that scorne to take this course which Christ and his Apostles tooke, to deliuer precept vpon precept, heere a little, and there a little. They thinke it no way agreeable to their learning and high places, to insist vpon one thing, and to beate vpon the same matter: who are like vnto a master that is greedy to teach his scholler faster then he can learne. But hauing taken vpon vs the charge of soules, wee must submit our selues to the slowe and slender capacities of the people, and make it our chiefe end to profite thē. And touching the people themselues, it brandeth those with a note of fickle and itching eared hearers, that loathing the olde [Page 238] wholesome doctrine of saluation, turne their eares from the ancient truth, and being like the Athenians mentioned in the Acts,Acts 17, 21. doe hunt after nouelties, and onely doe like new doctrines, new teachers, new matters, that they neuer heard off before; lusting after change of diet, like to their wicked fore-fathers, that loathed the heauenly Manna (wherof they had often tasted) as a light meat: they must haue variety, and be fed with quailes to fill their delicate and dainty stomackes. There is little hope to do any great good vpō these nice and new fangled hearers, that are ouergone and ouergrowne with a dangerous disease. Of such the Apostle hath foretold, 2, Tim. 4, 3, 4. The time will come, when they will not endure sound doctrine but after their owne lusts shall they heape to themselues Teachers, hauing itching eares: and they shall turne away their eares from the truth, & shall be turned vnto fables. Such were some of the Galatians, who were bewitched by false teachers, that they should not obey the truth, before whose eyes Iesus Christ had bin euidently set forth and crucified among them. Gal. 3, 1. Many such are in our daies in towne and city, that surfet through plenty, and wax wanton through abundance of Gods blessings. Were not he an vnwise man, that would leaue his old Physition, to whom he hath bin long accustomed, and who knoweth by long experience the state of his body, and foolishly long after others, that neither hee knoweth them, nor they know him. So is it exceeding folly to loathe the knowne Physition of thy soule, that knoweth the state and condition of thy soule, and consequently is most likely to do thee most good; and to haunt after new teachers, that may feede thee with winde in stead of sound and wholesome nourishment: or at least, though he teach soundly, yet cannot speake so powerfully, and apply his word so profitably, and know thy necessity so fitly, as thine ordinary teacher that hath the ouersight and charge of thy soule.
Vse 3 Lastly, this admonisheth all hearers to bee content to be ordered in this manner, and not to thinke amisse of their Ministers for deliuering vnto them knowne truthes which they haue read, and heard, learned and known long before. For it is the old commandement, the common and ancient faith which they must teach, and teach againe, which are the true Pastors. He that bringeth in another Gospel then that which hath beene already receiued, if it were an Angel from heauen, let him be accursed. Gal. 1, 8. Wherefore, whosoeuer findeth fault with them for these repetitions, reprooueth Christ himselfe, and checketh the holy ordinance of God. These are they, that while they would be thought wise, become fooles: they will take a course by themselues, & set Christ and his Apostles to schoole to learne, as if the blinde should teach them that can see, to hit the marke. For if wee will consider the matter, and iudge it aright, the truth is more fit to be remembred and recommended to thē that do already know it, then to those that are ignorant of it. This is the duty whereunto Iohn doth prepare his hearers in his first Epistle,1 Iohn [...] 21. chapt. 2. Brethren, I write no new commandement vnto you, but an old commandement, which ye haue heard from the beginning: I write vnto you, babes, because ye haue knowne the Father: I write vnto you fathers, because yee haue knowne him that is from the beginning. I haue not written vnto you, because ye know not the truth, &c. We that are in the number of Gods people, must learne to know our owne good, and heare greedily & diligently, the same things which we haue heard and learned, as they that haue eaten hungerly of one dish of meate to day, come to it without any loathing the next day againe.
But some will say,Obiecti [...] what neede haue we to heare the same things, as coleworts twice sodden? especially considering there is such variety and diuersity of matter for the Minister to insist vpon. I answer, Answer. there are many causes to beare out this practise, as wee noted before. For, who knoweth any thing as hee ought to know? And who practiseth any duty, as he ought to practise? Who hateth any vice so fully and perfectly as he ought to hate it; or is so armed and strengthned against the assaults and temptations thereof, as is required? Who is so fenced against errors and heresies, but he may daily fortifie himselfe better, and scoure vp his rusty armour? Or who remembreth any thing so well as hee should, and is not prone to forget what he hath once knowne and learned? It may be we haue receiued to beleeue, and obtaine Christ to repent and fight against sinne: howbeit our knowledge, our faith, our obedience are imperfect: our combates with Satan are mingled with much weaknesse, and oftentimes wee are constrained to take the foile: so that it is necessary, that we should bee continually put in remembrance of these things. The Apostle writeth to the Philippians,Phil 3, 1. that it greeued him not to write the same things: there is more cause to speak the same things, then to write them, because the things spoken, passe away and are soone forgotten, whereas the things written, remaine and continue. Where are they then, and how great is their ignorance, shall I say, or folly, that when they heare one doctrine twice, or peraduenture thrice, doe repine and disdaine at it, and thinke it not worthy to bee spoken and commended vnto them againe, or themselues too worthy to heare of it againe? but if it fall out to bee deliuered the second time by a meaner Minister then it was before, inferiour in degrees, or weaker in gifts, then they abhorre it so much the more, and cry out aloud, that they are shamefully abused. They reply, Can he say any more in it, then hath bin said? I heard this point learnedly discussed at such a time, and such a place, by such a profound scholler and a great Clearke, and I need [Page 239] heare it no more, I will be gone. O beware and take heed of this spirituall pride & queasic stomacke, that [...]fuseth wholesome meate, because he liketh not the messenger, or the dish wherein it is brought, or because he hath tasted such food better dressed. The herbe is not reiected that is wholesome for the vse of man, because the Gardiner that planted it, was inferiour to many other Gardiners, that were more excellent and cunning handed. Will any, comming into a garden, refuse the sweet and pleasant flowers, because hee hath seene and smelled such before? In like manner ought it to be with vs, when the sauour of the word of God, more precious then all the spices and sweete perfumes that are of the earth, shall come vnto vs, albeit wee haue bin delighted with the fragrant smelles thereof a thousand times, yet ought wee no lesse to be desirous of it then we haue bin before. As the Minister must one day giue an account how he hath taught; so must the people how they haue heard. He oftentimes blesseth the faithfull labours of poore and meane workmen, & furthereth their holy endeuours, according to his gracious will and pleasure. Let vs not therfore discourage the hearts, and weaken the hands of the dispensers of Gods word, nor refuse to heare it at their mouthes, albeit other haue greater gifts. For God hath not variably disposed of them, and giuen vnto one a greater portion, and to another a lesse, that one should be honoured, and the other contemned; one heard, and the other not heard: but to set foorth his owne mercy, and to further the good of the Church. In the building of the materiall Tabernacle, [...] 35, 22, 23 not onely they are accepted, that brought gold or siluer, or blew silke, or purple, but also such as were poore, and brought Goats haire, Badgers skinnes, a little Sittim wood, & such like stuffe of inferiour nature and lesse value. There is great variety and diuersity of Gods gifts, giuen for the building of his spirituall Temple, and all of them profitable. Such as he hath bestowed mercifully, such should wee bring cheerefully, and such shall bee accepted: to teach vs at this day, to despise in no man what the Giuer himselfe approueth. Away then with all disdaine and pride of heart, to reiect those whom he accepteth. The small gift of the poore widdow that cast her mite into the treasury, [...]ke 21, 2. was better accepted & commended, then the rich offerings of those that cast in of their superfluity. Let vs therefore despise no man that aymeth at a good and right end, and bendeth all his gifts to profite the Church. For if wee, vpon whom God hath bestowed much, shall proudly scorne, & contumeliously disdaine and deride him that hath little, and yet is faithfull in dispensing of that little, to the greatest gaine of his Lord and Master, God doth behold it and abhorre it, and he wil surely and seuerely punish it. What is it that we haue not receiued? And how doe we deceiue our selues, to thinke that we are full, who (alasse) are either dry brooks and empty vessels, or at least hold very little water?
Let vs then humble our selues before him that onely giueth the encrease, and cast vp our eies and hearts vnto him tha [...] is able to make vs more lowly in our owne eyes, remembring that as some mē want of that measure of learning, wisedome, knowledge, eloquence, and such like gifts to build withal which we haue: so in like manner do we want as great a portion of others, who as farre excell and exceed vs, as we in our owne conceits goe beyond other men. And let vs all that be hearers, set before vs the example of the blessed Virgin,Luke 2, 19. who kept all those sayings, and pondered them in her heart, which shee heard of the Shepheards. These were poore simple men, to whom the birth of Christ was first reuealed by an Angel, as they abode in the field, Verse 8. and watched their flocke by night; whereas it was hidden from Herod, from Pilate, from the Scribes and Pharisies, and from the noble and rich men that liued in Iudea: but as Christ tooke vpon him the state of humility, so hee manifested himselfe to these poore instruments, and commanded them to publish abroad what they hadde seene and heard. The Virgin Mary had bene informed and instructed touching the incarnation and birth of the Messiah, by a more worthy instrument: the Angel Gabriel was sent vnto her, who told her the matter before hand: and what learned she by the words of these shepheards, which she knew not before? yet she scorneth not to heare the same againe by the mouth of these shepheards, and layeth it vp also in her heart. She did not say to the shepheards, wherefore doe you come and tell me this? Or what need so much adoe? It is no newes to me, I know it farre better then your selues, I haue beene told it before by an Angel from heauen. Wherefore should I giue eare vnto it againe, as if I had nothing else to do? She doth not reason in this sort, but is humble and lowly in her owne eyes, Luke 1, 48. as often as God hath a mouth to speake, shee hath also an eare to heare. She knew well enough, she had not so learned it, but shee had need to be confirmed in it by the mouthes of other witnesses. The more the witnesses were in number, the greater strength of faith she gained. She considered that it was God that had reuealed this matter and mystery vnto them, who guideth the tongues and hearts of all men, and therefore it was meete, that she should marke attentiuely, and hearken diligently to euery word that should proceede from them,
It standeth euery one of vs in hand that are present, to reason thus with our selues,Vse of repetitions to the godly. What is that which I heare? I haue heard this oftentimes before: I thought with my selfe, I had learned this point sufficiently, but I see I am farre deceiued: God will haue me learne it yet better: it may be, he seeth, I shall haue farther [Page 238] [...] [Page 239] [...] [Page 240] vse of it in the practise of my life, he knoweth the weaknesse of my iudgement, of my faith, and of my obedience, he would haue me thoroughly confirmed in this truth. It is his loue and mercy vnto me, I see it, I confesse it, I praise his Name h [...]mbly and earnestly for it, and therefore I will heare it as diligently, and carefully, as though I had neuer knowne of it before at any time. If I heare the doctrine of the Trinity preached, I must consider, I am not sufficiently armed against heretikes that may shake my faith in this Article: if I heare the deity of Christ prooued, I must not suffer it to passe slightly from me, as a plaine point that needs no confirmation or demonstration out of the Scriptures; but lay hold of it, and know that the Arrians and other enemies of God are many and strong, that may seeke to vndermine my faith, and take my shield from me.
When I heare the truenesse of Christian religion so much stood vpon, remember that many false Prophets are gone into the world, who deuise subtill arguments, as it were weauing the spiders web, that they may not bee espied: there are sundry Atheists and Libertines that feare not to shake the foundation of all the building, and we shall lye open vnto them as a prey, except we be daily fenced against them. When we heare any gifts and heauenly graces of God commended vnto vs, [...]s patience and such like, thinke not there is [...] [...]re adoe a great deale made about them, [...] is need; we know not what stormes and [...] [...]ts hang ouer our heads, and what af [...] [...] may befall vs, and therefore we haue [...] [...]uch patience, that after we haue done [...] God, we may receiue the promise. When [...] [...]re any doctrine in controuersie, betweene the Church, of Rome and vs, marke the points wherein we agree, marke wherein we do dissent: learne how to answer their obiections: and though wee heare these things often, yet we must not heare them negligently; we know not what vse we may haue of these weapons, and how soone we may be called to giue a reckoning of the hope that is in vs, 1, Pet. 3, 15. Our aduersaries grow euery day more subtill then other, and therefore we must not be simple, lest we fall into their snares.Vse of repetitions to the vngodly. This is the vse of repetitions toward the godly. Moreouer, when such as haue refused to heare the word of the Lord, and pulled away their shoulders as disobedient children, do againe heare the same doctrine sounding in their eares, the same vices reproued, & the same threatnings doubled and trebled vpon vs, as it were a stroke driuē to our heads with the two edged sword of the Spirit; should they contemne it againe? and suffer it to passe from them without taking heed? Nay, they also ought to make good vse and instruction of these repetitions; and say with themselues in a feeling of their former negligence, Why doth God offer me this againe? Doth not he know my sinfulll heart, that I haue heeretofore despised it, as a vaine word concerning me? and that I would not suffer it to enter, but put it from me farre o [...]? It is he that searcheth the hearts and reines, he vnderstandeth the imaginations of my thoughts: it is his kindnesse and fauour toward me, to offer it vnto me yet once againe. Now is the acceptable time; now it is called to day; now God knocketh at the doore of my conscience: Reuel. 3, [...] if I do not at this present entertaine him, I know not whether euer he will offer it vnto me againe. Lord, I am vnworthy of the least of all thy mercies, I haue greeuously offended against thee, and I haue rewarded thee with vnkindnesse, contemning so often thy word, and casting it behind my backe. Lay not this sinne to my charge, but for thy goodnes & truths sake be fauourable vnto me. Now giue me grace to lay hold on thy word, and not suffer it to passe from me, as I haue done heretofore. Blessed is that man that can make this vse of the word of God, & stretch forth his hand, or rather openeth his heart to receiue & imbrace it, before it goe from his doores, neuer to returne any more. As for all those that are often inuited, and yet will not come to this feast; that are called, and will not answer, fearefull shall their condemnation be.
29. As for the sonnes of Merari, thou shalt number them after their families, by the house of their fathers.
30. From thirty yeares old and vpward, euen vnto fifty yeares old shalt thou number them, euery one that entreth into the seruice, to do the worke of the Tabernacle of the Congregation.
31. And this is the charge of their burden, according to their seruice, in the Tabernacle of the Congregation, the boards of the Tabernacle, and the barres thereof, and the pillars thereof, and the sockets thereof.
32. And the pillars of the Court round about, and their sockets, and their pinnes, and their cords, with all their instruments, and with all their seruice: and by name ye shall reckon the instruments of the charge of their burden.
33. This is the seruice of the families of the sonnes of Merari, according to all their seruice in the Tabernacle of the Congregation, vnder the hand of Ithamar the sonne of Aaron the Priest.
The last of the families remaineth, to wit, the Merarites: touching whom, first, the numbring of them is commanded, from thirty yeares old and vpward, euen vntill fifty. Secondly, their office and charge is rehearsed; they are to carry the boards and barres of the Tabernacle, the pillars, the pinnes, the sockets, the cordes, and all the instruments. Thirdly, the Superintendent or Ouerseer of them, is appointed to be Ithamar, the sonne of Aaron the Priest.
Thus we haue seene how the seuerall offices are distributed among these families, to stop contention, to represse ambition, and to auoide confusion. The wise man saith, Onely by pride commeth contention: but with the well aduised is wisedome, Prou. 13, 10. We see by experience, how ready wee are to wander out of the way, except wee haue our bounds set vnto vs. Wherefore, to make an end of all controuersies, the Lord himselfe interposeth his authority, brideling the out-courses of the vnruly, and keeping euery one within his compasse. True it is, the sonnes of Kohath haue a more honourable function committed vnto them then the rest, which proceedeth from the meere mercy of God, not from any merit in themselues, who had not so much as the priuiledge of the birth-right by nature, so that they had no cause to lift vp their heads aboue the rest: for neither might they contemne their brethren, neyther their brethren enuy them, forasmuch as they vsurped not this prerogatiue of themselues. They had the keeping of the Sanctuary; not that it was lawfull for them to handle any part thereof with their hands, or to see when they were couered, lest they dyed: but their office was to carry on their shoulders the instruments and the vessels wrapped together, folded vp, and couered by the Priests. For when they were to take their iourney, God commandeth the sonnes of Aaron to gather together the parts of the Sanctuary, and with all care and diligence to couer the veile, the Altar, and other instruments, before the sonnes of Kohath come to carry them, to the end the people of GOD might haue the worship, seruice, and Sanctuary of God in greater reuerence.
[Verse 31, 32. And this is the charge of their burden, &c.] The sonnes of Kohath had the most honourable charge. The charge committed to the sonnes of Gershon and Merari, were in comparison of the other, of little value and estimation: besides, they were very combersome & troublesome, and consequently, the worke hard and seruile: and among these two, the sonnes of Merari had the least and lowest charge: yet notwithstanding, they pulled not away their shoulders, they shrunke not vnder the burden, they disdained not their brethren, they were not ashamed of their office, they were not hindred from the execution of their function through pride, or wearinesse, or enuy, or contempt. All of them had not one office, but euery one bare his part, The body is not one member, [...]or. 12, 14 but many: if they were all one member, where were the body? If the whole body were an eye, where were the hearing? If all had one office, it would minister much occasion of contention. And as in the body euery part is not alike excellent and honourable, yet euery one contenteth himselfe with his proper place; so was it among the Leuites: some of the charges were worthier then other, yet they that had the charge of least importance did patiently and quietly vndergoe it. We learne from hence, that how meane Doctrine 1 and low soeuer our places are,How low soeuer our places are, wee ought not to murmure at them. we must not murmure at them, but be contented with thē. No man ought to disdaine at the dealing of God toward him, in that hee hath placed him no higher. Those laborers in the Gospel that wrought in the vineyard, are reproued, because they were discontented that others were made equall vnto them, and had their peny as well as they, Mat. 20, 11. they grudged that themselues had no more, they repined that others had so much; & so murmured at the good man of the house. The wiseman saith, Pro. 10, 22 The blessing of the Lord maketh rich; and he addeth no sorrow with it. And chap. 13, 25. The righteous eateth to the satisfying of his soule: but the belly of the wicked shall want. The Apostle giueth vs this direction, that hauing food and raiment, we should therewith be content, 1 Tim. 6.1 Tim. 6, 8. This rule that he giueth & teacheth to other, he had learned himselfe, in what soeuer estate he was, he murmured not at it, but was contented with it, Phi. 4.11. Al which testimonies serue to proue, that no man ought to shew any dislike or discontentment, as if his place and estate were too base and low for him.
This is not so easily perswaded as it is spoken, Reason 1 and therefore we are to vse a few reasons for farther confirmation and strengthening of it to the consciences of all of vs. First, contentation is a ready and approued medicine for all miseries and maladies whatsoeuer. No man is troubled with any griefe or disease, but hee is most willing to heare of a salue for it. This is souereigne for this purpose. It easeth the burden of all afflictions, it taketh away the smart of all sores: it powreth wine and oyle into our wounds, and of halfe dead, maketh vs aliue againe: it maketh a rough way plaine, & crooked things streight. It casteth downe high hilles, and maketh the path easie before vs. It turneth outward wants into inward comforts. It maketh the bond to be free, the poore to be rich, the sicke to be whole, the miserable to be happy, & such as are owners of nothing, to bee Lords of all things. Giue an hearty draught of this strong drinke, to him that is ready to perish, and a cup of this wine, to him that hath an heauy heart; it will make him forget his pouerty, and remember his misery no more. This we see in the Apostle Paul, he had drunke of the wine of contentation, 2 Cor. 6, 9, 10. and therefore saith, As vnknowne, and yet well knowne: as dying and behold, we liue: as chastened, and not killed: as sorrowfull, yet alwaies reioycing: as poore, yet making many rich: as hauing nothing, and yet possessing all things. These things seeme to some to containe flat contradictions, & to be directly opposite the one to the other; but this is the benefit of contentation, that it reconcileth things contrary, & maketh thē good friends to liue together in one subiect: so that when hee did vndergoe many kindes of affliction, he was refresht in spirit, & [Page 242] cheered vp in all his sufferings.
Reason 2 Secondly, we haue a gracious promise from the mouth of God, that cannot lie, or deceiue or defraud vs, that he wil not suffer vs to lack, nor leaue vs destitute of helpe, but will supply our wants, and minister vnto our necessities. Many troubles may set vpon vs on all sides, as an host of armed men, but they shall not preuaile against vs, we shall ouercome thē all at the last. They may threaten, but they shall not hurt vs, for God hath pulled out the stings of these serpents. The Prophet Dauid had good experience thereof in his owne feeling, Psalm. 34, 9, 10. O feare the Lord, yee his Saints: for there is no want to them that feare him: the young Lyons do lacke, and suffer hunger, but they that seeke the LORD, shall not want any good thing. And Psal. 37, 4, 5. Delight thy selfe in the Lord, & he shall giue thee the desires of thine heart: commit thy way vnto the Lord, trust also in him, and he shall bring it to passe. If a man of great account and estimation in this world, should behold a poore man, and giue him this comfort in his necessity, Be of good cheere, I will neuer see thee want, as long as I liue; how would this reuiue the spirits of a man, now almost at the point of death? It is GOD that saith vnto vs,Hebr. 13, 5. I will not faile thee, nor forsake thee: shall we not then boldly say, and in the assurance of faith conclude, The Lord is my deliuerer, I will not feare what man can doe vnto me? So that there is no iust cause of discontentment, whensoeuer we are brought into trouble, albeit we see no way to get out, forasmuch as hee is able to breake the barres of brasse, and breake a bow of steele, and make an happy issue, as he caused the chaines of Peter when he was in prison, to fall from his hands, and the iron gate to open of his owne accord. Act. 12, 9, 10.
Thirdly, the prouidence of God ruleth all Reason 3 things, so that nothing commeth vpon vs, or befalleth vnto vs, by his will and pleasure, & therefore we ought to relye our selues wholly vpon him, and submit our willes vnto his wil; our corrupt willes, vnto his most holy will. Our Sauiour teacheth his Disciples, Math. 10, 29, 30. to rest vpon his prouidence, Are not two Sparrowes sold for a farthing? and one of them shall not fall on the ground without your Father: but the very haires of your head are all numbred. This is an effectuall argument to moue vs, and throughly to perswade vs to contentation of minde, & to beare whatsoeuer befalleth with patience and comfort, forasmuch as he, that is infinite in wisedome and knowledge, and infinite in grace and mercy, doth so order, dispose, & gouerne all things by his ouer-ruling and ouer-reaching hand, that neyther a Sparrow lighteth vpon the ground, nor an haire falleth from our head without his appointment. This reason is vsed by Christ our Sauiour, Mat. 6, 26. where, perswading vs to lay aside all carking & caring for worldly things, and to rest wholly vpon God, he doth cheefly beat vpon this point, & groundeth his reason vpon Gods prouidence, who cloatheth the Lillies, feedeth the Rauens, and ministreth food to all liuing creatures.
Lastly, no man hath so meane an estate and condition, but he may gaine some glory to Reason 4 God in it: yea, all that befalleth vnto vs is for the best: & the calling wherein we liue, howsoeuer it may seeme to vs euill and full of misery, is vnto vs most good and profitable, seeing as it is alotted & alowed vnto vs of God, so if we be found faithfull in it, we may glorifie his great Name in it; so that we may conclude with the Prophet, The lines are fallen vnto me in pleasant places, yea, I haue a goodly heritage. Though our estate be not best considered in it selfe, yet it is best to vs: and we ought to praise the Name of God for that which we haue, and not murmure for that which wee haue not: to content our selues with things present, and not desire the things that are absent, considering the dealing of God in mercy and compassion toward vs, withholding nothing he knoweth to be good for vs.
The vses of this doctrine are to be knowne of vs, that we may reape benefit by this benefit Vse 1 of contentation. First, it reproueth those that are neuer satisfied with the mammon of this world, but so set their hearts vpon the earth, that the more they deuoure, the more they desire, like men vnsatiable, as the graue or the barren wombe, that neuer saith, It is enough. Pro. 30, 14, 15 They are like the leane kine of Pharaoh, when they had eatē vp the fat ones, themselues were in neuer the better liking: or like the dropsieman, who, the more he drinketh, the more he calleth for drinke: or like the horse-leech, that euer cryeth out, Bring, bring. The wise man telleth vs, there is no end of couetousnes: he that is infected with it, coueteth greedily all the day long, but the righteous giveth, & spareth not, Pro. 21, 26. And in the booke of Ecclesiastes, Hee that loueth siluer, shall not be satisfied with siluer, Eccl. 5, 10. nor he that loueth aboundance with encrease: this is also vanity. An example hereof we haue in Ahab King of Israel, he had the wealth and riches of a Kingdome, and yet he greedily and vnsatiably coueteth after Naboths vineyard, 1 Kin. 21, 3 [...] vexing his heart more for that little which he had not, then taking ioy in all the aboundance & superfluity which he had, which cost poore Naboth both his life and his liuing. So the rich man in the Gospel had filled his house, but not his heart: and therefore resolueth to enlarge his barnes, Luke 12. [...] and to make them answerable (if it were possible) to his minde: which was a foolish conceit, it being altogether vnpossible to finde a proportion betweene that which is finite, & that which is infinite. For when he had builded more, & added more to that, and multiplied more to that he had added, and filled them also full to ye top: yet that would not haue satisfied him, because the capacity of his hart was far greater; and as the fruites of the earth had encreased, the hart [Page 243] would still haue swelled like the surges of the sea more and more, and neuer made any end.
These are they which place their felicity in the aboundance of riches, and put their trust in their wealth. Such are called and accounted by the Apostle, worshippers of images, Col. 3, 5. The couetous man can neuer be satisfied, albeit his coffers be filled: the more hee heapeth together, the more he hopeth after. Those treasures, which while they were onely desired, seemed great to them that desired them, when once they are purchased and possessed, are lightly esteemed, and other which yet they want, are coueted. Salomon saith, Hell and destruction are neuer full, so the eyes of man are neuer satisfied, Prou. 27, 20. And as all Riuers runne vnto the sea, [...]. 1, 7, 8. yet the sea is not full: so riches haste vnto the couetous, yet the couetous man is neuer full. How wretched is their estate, that are euermore pressed & pinched with hunger and thirst, and cannot be satisfied? So is it with those that are sicke of this sicknesse of couetousnesse: for all discontented persons want that they haue, as well as that they haue not: as fast as money encreaseth, the loue of it encreaseth, so that the richer they are, the poorer indeed they are. Sufficiency standeth not in abundance of the things possessed, but when the concupiscence of the heart is limited. If our vnsatiable desires be confined within the compasse of contentment, we shall finde sufficiency in the meanest estate. Thus we may bee rich in the middest of pouerty, and it shall be truely saide of vs, which the Spirit speaketh to the Angel of the Church of Smyrna, I know thy pouerty, but thou art rich, Reuel. 2, verse 9. He onely is rich, who groweth rich toward heauen, and setteth his mind on Eternity, considering, [...]mbros. ad [...]plic. epist. [...]. 3, 10. that godlinesse is great gaine with contentation, 1 Tim. 6, 6.
Vse 2 If we liue according to nature, we shall neuer be poore: if according to opinion, wee shall neuer be rich: if according to godlines, we shall euer be content. Nature desireth but a little; opinion is euermore vnsatiable, godlines directeth vs to set our affections aboue, where is all happinesse and contentation.
Secondly, we learne from this truth to deriue and diduct another, as it were a streame from the fountaine, to wit, to acknowledge it to be the will and heauenly pleasure of God, to make some low and poore in this world, and to set them in places inferiour to others. It is not his ordinance that al should be alike, or that all should be aloft, or that all should be rich.
True it is, it lyeth in his power to make them so, who is the soueraigne Lord of heauen and earth, & hath all treasures at his commandement to bestow them as pleaseth him: but he hath variably disposed his blessings in great wisedome, to one he giueth much, to another he giueth little: to one, great riches; to another he sendeth pouerty and want. In a great house and noble family, all seruants are not equall, neither haue they all one office, neither haue they all one wages; but one receiueth more, another lesse, according to the different place wherein they are set. The Church of God is a great house, there are many seruants and many offices in it; some are placed ouer others, and some appointed vnder others, and euery one should continue in his state and standing, without breaking the bounds limited vnto him. If he be cursed of God and man,Deut. 27, 17. that remoueth his neighbours Land-marke; much more are they to be reproued, that exalt themselues beyond their callings, like the seruants that breake from their masters. The Elements keepe their places, and the whole frame of heauen & earth stand by the appointment of him that set them, and set forth the glory of God therein: so ought it to be with vs,Psal. 19, 1. we haue our places assigned vnto vs. In euery estate, whether we want or abound, whether we be full or empty, wee should be content, Philip. 4. and not wittingly murmure against God, or enuiously grudge against our brother, or fradulently purloyne away his goods.
For first of all, may not the Lord of all, doe with his owne what he will? Math. 20, verse 15. Or, is our eye euill, and our hand false, because his eye is good, and his hand liberall and bountifull? Or who are we that thus dispute with him? Is it not enough to bee of the Kings houshold, but wee must also climbe higher, and seeke to be of his priuie counsell? Or is it not sufficient to be seruants in the family, but we must also be Stewards ouer others? Is it not foolishnesse, and extreme madnesse, to refuse to enter into the kingdome of Heauen, because we may not bee chusers of our owne way? as if a seruant should scorne to doe his masters seruice, except he may waite vpō him in a better coate then his fellowes. We were wont to say in a common Prouerbe, that beggers must be no chusers: we are all of vs poore beggers, and liue by almes: for albeit others beg of vs, yet we all stand at the gate of Gods mercy, and beg our bread of him, saying,Math. 6, 11. Giue vs this day, and this day our daily bread. We cannot liue one houre without him: nay, in him we liue, and moue, and haue our being, Acts 17 28. If he stop our breath, we are gone, and therefore we must depend on him.
Againe, it is the preseruing of humane societies & common-wealths, that some should be superiors, and some inferiors: some should honour, and some be honoured: some rich, 1 Sam. 2, 7. and some poore: some weake, and some be strong: some learned, and some vnlearned: some noble, and some vnnoble: without this no pollicy can stand. No man must thinke the condition wherein he is placed, more vnfit for him then for another: nor imagine that hee hath deserued better then another at GODS hand, to bee preferred before him, nor surmise that hee hath any thing which hee hath [Page 244] not receiued, nor iudge by ouervaluing: himselfe and his owne worth, that he hath merited much more then he enioyeth.
1 Cor. 12, 18.We see how it is with vs in our naturall bodies, euery part is not an head, or an hart, or an eye; we haue also hands and feete, and these are necessary in their places. Some members are more excellent, and some lesse excellent, but none can be spared. Such then as lift themselues vp aboue their brethren, and disdaine the places appointed for them, because they are not high enough, do carry about them euen in their owne bodies, a sufficient witnesse against themselues.
Thirdly, the Lord thus dealeth to manifest the glory of his wisedome and power; he will cast downe those whom hee purposeth to aduance, and many times afflict them with pouerty, whom he meaneth to enrich with endlesse glory. The Apostle Iames calleth vs to the consideration of this point, ch. 2, 5. Hearken my beloued brethren, hath not God chosen the poore of this world, rich in faith, and heires of the kingdome, which hee hath promised to them that loue him? It is a generall rule set downe by Christ our Sauiour in the Gospel, whosoeuer lifteth vp himselfe, shall be cast downe, and he that humbleth himselfe, shall be exalted. Thus he dealt with Ioseph, with Dauid, with Moses, with Hannah, and diuers others, yea, with his owne Sonne, Luke 24, to whose image we must be like, who must suffer many things at the hands of sinners, before he entred into his glory: and the liker we are made to him, the more happy are we.
Fourthly, let vs consider that we are heere as it were in a prison or pilgrimage, in a place of bondage or banishment. This world was not made to be our heauen or Paradise, where we should haue ioy without sorrow, pleasure without paine; abundance without want, health without sicknesse, riches without pouerty, and happinesse without misery. We are heere as pilgrims and strangers: when wee come into our Country, and enter into that City,Heb. 11, 10. the builder and maker whereof is God, we shall rest from our labours, and receiue an incorruptible crowne of glory. It were too great couetousnesse, to desire two heauens, one in earth, another aboue the earth, one in this life, another after this life. Our Sauiour speaketh vnto vs as vnto his children, Feare not, little flocke: for it is your Fathers good pleasure, to giue you the Kingdome, Luke 12, 32. We are not now at home, but from home, neyther can we obtaine any thing heere that can make vs happy: we are like to vanity, and our daies are as a shaddow that vanisheth away. We sigh and are burdened, because we would be in our owne habitation. This world and all things in it, shall haue an end, and there is no trust in it.
Fiftly, it is Gods will to prooue our patience how we will beare affliction, and take vp our crosse, following him as becommeth the good Disciples of Christ. Not thereby to gaine any knowledge vnto himselfe, but to bring vs to the knowledg of our selues. Hence it is, that the Apostle Iames Iames 1 [...] Rom. 5, 4. saith, The trying of your faith worketh patience, and patience experience, and experience hope, and hope maketh not ashamed. We thinke our selues strong, before wee come to the battell, but what our courage is, cannot be knowne vntill the field be fought. If wee haue resisted the enemy in the face, and not giuen backe when we haue beene assaulted, we haue sealed vp to our own soules, what we can suffer for Christs sake, knowing that which the same Apostle saith afterward, Blessed is the man that endureth tentation; for when he is tryed, Iames 1, 12▪ he shall receiue the crowne of life, which the Lord hath promised to them that loue him.
Lastly, let vs set before vs the example of Christ, who being the naturall Sonne of God, Lord of heauen and earth, the heire apparent of Gods glorious kingdome, took vpon him the forme of a seruant, humbled himselfe, Phil. 2.7. and became obedient vnto death, euen the death of the Crosse. As his birth was, so was his life: and as his life was, so was his death. He was conceiued of a poore Virgin; he was borne in a stable; he was wrapped in swadling clothes, and laid in a manger: he was persecuted of Herod: he was tempted of the diuell: slandered of the Pharisies; condemned of Pilate; and crucified by the Iewes. He that is the first begotten of the dead, the Prince of the Kings of the earth; he that is Alpha and Omega, the first and the last; he that hath the seuen starres in his hand, and the keyes of hell and death, was despised and reiected of men,Esay 53, 7. and brought as a Lambe to the slaughter, and as asheep before her shearers is dumbe, so he opened not his mouth. We cannot compare in highnesse and greatnesse with him whose eyes are like fire, and his feet like brasse, who is the beginning of the creatures of God, yet none hath sunke downe so low into sorrow as he hath done, neither bin baptized with the baptisme that he was baptized withall, Math. 20.
Let vs not therefore thinke it strange that we are made low, but reioyce that wee are made like vnto Christ himselfe, while the wicked are so pampered with delights, and fatted as Oxen vnto the slaughter, that pride compasseth them about as a chaine, and violence couereth them as a garment, Psal. 73.6. Luke, chapter 16, 25.
Lastly, let vs vse all good meanes that God Vse 3 hath appointed to beginne in vs this sweet grace of contentation. There is no heauenly gift, but God hath appointed some waies to breed it and beget it in vs.
The first meanes is to resigne vp our selues wholly to the will and pleasure of God, and to submit our willes to his will, that as wee pray, Gods will may be done, we may be carefull indeed to do it, and that for diuers causes. First, as hee is infinite in wisedome, so hee [Page 245] knoweth much better then wee our selues, what is best for our selues, especially for the saluation of our soules.
We see how children take no care nor thought for things of this world, how they shall liue, what they shall eate, and what they shall put on. We are content when we are sicke, to accept vpon the Physitions word, of any receit: yea oftentimes bitter pilles and potions which our stomacke loatheth; because we know he loueth vs, and that his skill exceedeth ours. We are desirous of riches, or of honours, to be great in the world; he in his great wisedome denyeth them, because hee knoweth they are hurtfull to vs, not healthfull for vs, but as it were windy meate, which would not nourish our soules, but puffe them vp with pride, and make them poore in grace: so that we should be as vnfit to enter into the streight gate and narrow way, as the Camell to go through the eie of a needle. This reason is vsed by our Sauiour, Math. 6, verse 32. After all these things doe the Gentiles seeke, for your heauenly Father knoweth that ye haue need of all these things. Where he laboureth to work contentation in vs by this consideration, because God our heauenly Father knoweth better then our selues whereof we stand in need. Againe, he is Almighty, and therefore fully able to supply our wants: as he can giue riches without contentment, so he can giue contentment without riches: for it is he, that can satiate the weary soule, [...]n. 31, 25. and replenish euery sorrowfull soule: so that we haue no cause to doubt of his sufficiency, who hath said, he is God all-sufficient. He filleth the hungry with good things, and sendeth the rich empty away. Moreouer, he is as mercifull as he is powerfull, and infinite in loue toward vs, who hath so dearely loued vs, that he hath not spared his owne Sonne, but giuen him to suffer death for vs, that so he might bring vs to life and saluation: and if he haue giuen vs his Sonne, how should he not with him giue vs all things else? [...]. 8, 32. There is no sonne but resteth in the care and prouision his father maketh for him: and by this we may proue whether we be sons or not.
Another meanes, is to liue an holy & godly life, seruing him in sincerity of hart and vprightnesse of life. Godlinesse is a iewell of such value, that it will enrich vs, and fill our houses with treasures, because it is profitable vnto all things, [...]m. 4, 8, [...]6, 6. and hath the promises of this life and of the life to come. The Prophet saith, He will withhold no good thing from them that walke vprightly, Psalme 84, 11. It is a good conscience, that maketh a continuall feast, Prou. 15, verse 15. God is rich in promising, and gracious in performing: he oftentimes performeth more then he promised, neuerlesse. He saith, If we seeke first of all the kingdome of God and his righteousnesse, all outward and earthly things shall be ministred vnto vs, Math. 6, 33. He maketh a mercifull promise, howbeit he addeth a condition, which on our part must be performed. If we be not behind in this duty, we may safely, yea securely cast our selues vpon his promise and prouidence, hauing sure interest in them, and a good title vnto them. But such as liue in their sinnes, and minde not the matters of his kingdome, can neuer haue this contentation, because they can neuer with comfort and assurance of his helpe flye vnto him, as a child to his father: but rather runne away from him, as the malefactour from the Iudge, or the traitor from his Prince, who beareth the sword to take vengeance on him for his euill deeds and deserts.
Thirdly, it is our duty to bee thankfull for things present: let vs cast our eyes vnto them and looke stedfastly vpon them, and neuer turne our selues from him that is the giuer of them, and consider that we haue not deserued the thousand part of that which is bestowed vpon vs. Be it that we want many things, yet hath God dealt graciously with vs, and sent a gracious raine into our harts: the good things that he withholdeth, he doth not of malice and enuy,Gen. 3. as the diuell perswaded our first parents, but in loue and mercy toward vs, as we noted before. If hee should take from vs all his blessings, which are innumerable, & bring vpon vs all his iudgements for our sins, we could not complaine against him, forasmuch as they haue iustly deserued it. Besides, how many blessings do we enioy, that others haue not, who are no worse then we are, and peraduenture better? And from how many calamities are we freed, which haue fallen vpon others, who were not greater sinners then we are, and peraduenture lesser? It is a signe of vnthankfulnesse, to lessen the gifts we haue receiued, and to value them as matters of no worth, in comparison of such blessings as our selues doe want, or as others haue obtained.
If this point be well obserued, it will condemne many of vs, who are guilty of greeuous sinne against God this way.
34. And Moses and Aaron, and chechiefe of the Congregation, numbered the sonnes of the Kohathites after their families, and after the house of their fathers.
35 From thirtie yeeres old and vpward, euen vnto fifty yeres old, euery one that entreth into the seruice, for the worke in the Tabernacle of the congregation.
36. And those that were numbred of them by their families, were two thousand, seuen hundred, and fifty.
37. These were they that were numbred of the families of the Kohathites, all that might doe seruice in the Tabernacle of the Congregation, which Moses and Aaron did number, according to the commandement of the Lord, by the hand of Moses.
38. And those that were numbred of the sons of Gershon, throughout their families, and by the houses of their fathers.
[Page 246] 39 From thirtie yeeres old and vpward, euen vnto fifty yeres old, euery one that entreth into the seruice, for the worke in the Tabernacle of the congregation:
40 Euen those that were numbred of them throughout their families, by the houses of their fathers, were two thousand, and sixe hundred, and thirtie.
41 These are they that were numbred of the families of the sonnes of Gershon, of all that might doe seruice in the Tabernacle of the Congregation, whom Moses and Aaron did number, according to the commandement of the Lord.
42 And those that were numbred of the families of the sonnes of Merari, throughout their families by the house of their fathers,
43 From thirty yeeres old and vpward euen vnto fifty yeeres old, euery one that entreth into the seruice, for the worke in the Tabernacle of the congregation:
44 Euen those that were numbred of them after their families, were three thousand and two hundred.
45 These he chose that were numbred of the families of the sonnes of Merari, whom Moses and Aaron numbred according to the word of the Lord by the hand of Moses.
46 All those that were numbred of the Leuites, whom Moses and Aaron, and the chiefe of Israel numbred after their families, and after the house of their fathers:
47 From thirty yeeres old and vpward, euen vnto fifty yeeres old, euery one that came to doe the seruice of the Ministery, and the seruice of the burden in the Tabernacle of the Congregation.
48 Euen those that were numbred of them, were eight thousand, and fiue hundred, and fourescore.
49 According to the commandement of the Lord, they were numbred by the hand of Moses, euery one according to his seruice, and according to his burden: thus were they numbred of him, as the Lord commanded Moses.
In the former part of the Chapter, we haue spoken of the commandement of God, wherwith Moses and Aaron were instructed to take the number of the Leuites: now of the obedience yeelded vnto it, which is answerable to ye commandements. A threefold commandement bringeth forth a threefold obedience. So then, we are to obserue, that as they receiued the commandements, they executed them in order as they were directed vnto them. When God required three things at their hands, they accounted not themselues discharged by performing one of them, and leauing the other two: nor by performing two of them, and leauing the third vndone, as if the doing of part should beare out the neglect of the other part: but three they receiued and three they executed. Their obedience therefore was perfect and entire. A point worthy of our imitation, an example that should be put in practise of vs. We must shew our selues to be his children, by our obedience: forasmuch as his seruants we are to whom we obey.
Besides, in the numbring of these families, they did not follow their owne humours, to doe that last which they were commanded to doe first, or first which they were appointed to doe last; but without all shew of innouation, or desire of Soueraignty, or note of partiality, or suspicion of vaine-glory, or contempt of any family, they obserued the course and order precisely, wc God charged them to obserue. He willed them to number the family of the Kohathites first, then the Gershonites, and last of all the Merarites.
Thus then do they testifie their obedience, for they number them all, and they number first the Kohathites, secondly ye Gershonites, and thirdly the Merarites. This is done two wayes, first particularly, then generally. Particularly, touching the Kohathites, he setteth downe the lawfull age of all that were to bee numbred from 30, yeeres old and vpward, vnto 50. yeeres old. Secondly, the summe of the family, which amounted to 2750.2750. persons, ver. 36. Thirdly, the end of this numbring, that they might doe seruice in the Tabernacle of ye Congregation, ver. 37. The second family is of the Gershonites, of whom we are to obserue, 1. the lawfull age of them. 2.2630. the iust number of them. 3. the end of numbring of them, as we did in the former. The last family is of the Merarites: first, he sheweth at what age they were numbred. 2. to what summe they amounted: and 3. the end of their numbring.3200. And this is the particular summe of them: the totall summe of all the families put together,8580. is handled in the last part of the Chapter. Where also marke the age of all that were brought within the compasse of this numbring, to wit, all from thirty yeere old to fifty, fit to do seruice in the Tabernacle. Secondly, the maner of the performance of their obedience, ver. 49. according to the commandement of the Lord.
Before the doctrine of this place commeth to be handled,Question. certaine questions arising out of the words, are first to be answered. First, it may be asked, how so many could be emploied in the Ministery? I answer, Answer. not all ministred at one time, but in their courses and turnes, as we may see, how Dauid afterward did distribute them, and so diuide their labours according to their families, 1 Chron. 24, 1. and in the new Testament we reade that Zachary the Priest was of the course Abia, Luke 1.5.
Againe, it may be demanded, whether all these that are here numbred, serued in the Tabernacle, or not? Are we to thinke that all could be fit for the Lords seruice? or that who so would, might be consecrated? and that none of all these or of their children, were kept from the altar? I answere, Answer. as before, they [Page 247] had their courses, and seuerall offices, some for burden, some for sacrifices, and such as were sufficient for teaching, taught the people: and when vnlearned Leuites, occupied the chaire of Moses, God stir [...]ed vp Prophets extraordinarily, to whom the people resorted, 2 King. 4.23. But touching Gods ordinance, we see he would haue his Church richly furnished, and plentifully prouided of able teachers, that all might be instructed, and that none should be ignorant of his wayes.
[...]estion.Thirdly, how doth this stand with the commandement of God, in the first Chapter? There he chargeth Moses, that he should not number the Tribe of Leui, chap. 1.49. Heere he is appointed to number them. Hath God now changed his minde, and altered his purpose, to command that which before he forbad? I answere, [...]wer. the meaning is to be taken out of the words themselues. For he saith in the place before named and mentioned, Thou shalt not take the summe of them among the children of Israel, that is, while thou art reckoning the number, and taking the muster of the other Tribes, thou shalt not meddle with this Tribe, who were exempted from the warres. And the reason thereof is rendred, Num. 1.50. Thou shalt appoint the Leuites ouer the Tabernacle of the Testimony, and ouer all the vessels thereof, and ouer all things that belong vnto it. He calleth it sometimes the Tabernacle of the Congregation, because the people assembled at it for the worship of God: and sometimes the Tabernacle of the Testimony, [...]mb. 17.8. [...]abl. annot: Nume. 1. because in the Tabernacle was placed the Arke, and in the Arke, the two Tables of the Testimony, in which the ten commandements were written, wherby God testified his will to the Israelites, both what he would haue them doe, and what he would not haue them to doe.
[Verse 34. 35. And Moses and Aaron, and the chiefe of the Congregation.] In these words beginneth the execution of the Commandement of God, Moses numbring the Leuites according to their families, and assigning to euery one of them their seuerall offices and charges. This obedience of his is worthy of great praise, inasmuch as in this description of the numbring of these families, he remoueth farre from himselfe, all suspition of giuing scope to his owne affections: and therefore he signifieth that he did nothing of pride, or partiality, aduancing the Leuites before the other Tribes, or preferring the family of the Kohathites before the rest of the Leuites; but hath dealt in all things, as became the true minister of God, euen according to the commandement and commission that he had receiued, of whom it is said afterward, chap. 12. My seruant Moses is faithfull in all mine house; [...]umb. 12.7. [...]eb. 3.5. euen as in the building of the Tabernacle, he added nothing of his owne, but did all things according to the patterne that was shewed him in the mount. We learne from hence, that whensoeuer we haue heard the word, and had the will of God reuealed vnto vs, we must yeeld Doctrine 1 obedience to the same.The word heard must be obeyed. It is a duty required of vs to practise so much of Gods trueth, as is in mercy made knowne vnto vs. So did Noah Gen. 6.22. when he was commanded to make an Arke, he did it as God commanded. So did Abraham when he was commanded to circumcise himselfe and the males in his family, Gen. 17. This is it that Moses teacheth the people after all his teaching and exhorting of them, Deut. 10.12.13. Now Israel, what doth the Lord thy God require of thee, but to feare the Lord thy God, to walke in all his wayes, and to loue him, and to serue the Lord thy God with all thine heart, and with all thy soule? that thou keepe the commandements of the Lord, & his ordinances, which I command thee this day, for thy wealth? And in the beginning of the next chapter.Deut. 11.1. Thou shalt loue the Lord thy God, and keepe his charge, and his statutes, and his iudgements, and his commandements alwayes. The Apostle Iames vrgeth this duty vpon those that are swift to heare, and haue receiued the word with meeknes, which is able to saue their soules, chap. 1.22. Be ye doers of the word, and not hearers onely, deceiuing your owne soules. Christ our Sauiour, describing the good hearers, by the good ground, saith, They bring forthwith patience some sixty fold, some thirty fold,Luke 8.15. Matth. 13.23. and some an hundred fold, euery one some fruit, no man is barren altogether.
To conclude this point, it was the exhortation of Moses, and of the Priests and Leuites,Deut. 27.9, 10 which they spake vnto all Israel, Take heed and hearken, O Israel, this day thou art become the people of the Lord thy God: thou shalt therefore obey the voyce of the Lord thy God, and doe his commandements, and his statutes which I command thee this day. So thē, we must all know what is required of vs, to wit, to be doers, and not bare hearers: to be practisers, and not talkers: to be obeyers and followers, not idle professors.
Maruell not at all at this. For first, to encline Reason 1 our hearts to walke in his wayes that we haue learned, is an infallible signe that we truely feare God. This we see in the example of Abraham, God tempted him, and said vnto him, Take thy sonne, thine only sonne Isaac, whom thou louest, and offer him for a burnt offering: he preferred the commandement of God before the loue to his owne sonne: God accepted his willing mind, and therefore he heareth this comfort, Lay not thine hand vpon the lad neither doe thou any thing vnto him: Gen. 22.12. for now I know thou fearest God, seeing thou hast not withheld thy sonne, thine only sonne from me. Not that he was ignorant before, but because he made that knowne to himselfe and to others, which before was known to him alone, and not thoroughly to Abraham himselfe. For what is in vs we know not certainly our selues, vntill we be prooued. Thus then we see that Abrahams notable obedience in so great a tryall, was an euident testimony that hee truely loued God.
Reason 2 Secondly, obeience is alwayes ioyned with recompence, God-rewarding it to the ful, who is a most rich pay-master. No man shall serue him for nought. If Laban could say thus to Iacob, Gen. 29.15. Because thou art my brother, shouldest thou therefore serue me for nought? will not the Lord much rather say to vs, because ye are my children, should ye therfore serue me for nothing? The Prophet Dauid, setting downe the singular fruits and effects of the word of God, saith, By it is thy seruant made circumspect, Psal. 19.11. & in keeping of it, there is great reward. Consider brefly how it was with Abraham, of whom we spake before, he receiued an hard commandement, himselfe to offer vp in sacrifice his only sonne; yet because he delayed not to put it in present execution, he receiued a threefold reward, first God deliuered his sonne from death: secondly, he commendeth the faith of the father: and thirdly, he repeateth the promise to him, and confirmeth his faith in it Gen. 22.
Reason 3 Thirdly, if we hearken vnto him, he will hearken vnto vs: if we serue him, he will not be backeward or behinde hand with vs to serue vs. This doth the Prophet Esay point out vnto vs, chap. 58.9. Thou shalt call, and the Lord shall answere: thou shalt cry, and hee shall say, Here I am: On the other side, if we will not hearken to obey him, he will neuer hearken vnto vs, neither regard when we call vpon him. The wise man bringeth in wisdome crying without, and vttering her voyce in the streetes,Pro. 1.24, 25.26. Because I haue called, and ye refused: I haue stretched out mine hand, and no man regarded: but ye haue set at nought all my counsell and would none of my reproofe, I also will laugh at your calamity, and mocke when your feare commeth.
Such measure as we mete, it shall be measured vnto vs againe, and God will deale with vs as we deale with him. If we set our faces against him,Leuit. 25.17.23.24. he will set his face against vs. If we will not be reformed, but will walke contrary vnto him, then he also wil walke contrary vnto vs, and with the froward he will shew himselfe froward.
Fourthly, they are to be obeyed that haue Reason 4 no absolute authority, but are themselues vnder the authority of others. God commandeth to honour father and mother, Exod. 20. albeit themselues are to honour God. Thus doth the Centurion reason from the lesse to the greater, Matth. 8.8, 9. from himselfe to Christ: Lord, I am not worthy that thou shouldest come vnder my roofe, but speake the word onely, and my seruant shalbe healed: for euen I am a mā vnder authority, hauing souldiers vnder me: and I say to this man, Go, and he goeth: to another, Come, and he commeth; and to my seruant, Do this, and he doth it. If then such as are meane men and haue inferiour places of command, are notwithstanding obeied by those that are vnder them, much more ought the Lord himselfe to be obeyed, who is aboue all, and all vnder him.
Reason 5 Fiftly, the Rechabites obeyed Ionadab their father, and receiued a blessing for their obedience. He restrained them from many profits and pleasures of this life, and his charge vnto them might seeme very hard and harsh, being restrained of wine, and forbidden to build houses, to sow seed, and to plant vineyards: and when they had these set before them, they answered, We haue obeyed the voyce of Ionadab, Ier. 35.8.13.14. the sonne of Rechab our father, in all that he hath charged vs, to drinke no wine all our dayes, we, our wiues, our sonnes, and daughters.
This example is the Prophet Ieremy commanded to set before the people of God, to shew them their sinne, Thus saith the Lord of hostes, the God of Israel, Goe and tell the men of Iudah, and inhabitants of Ierusalem, will ye not receiue instruction to hearken to my words, saith the Lord? The words of Ionadab the sonne of Rechab, that he commanded his sonnes, not to drinke wine, are performed, for vnto this day they drinke none, but obey their fathers commandement: notwithstanding I haue spoken vnto you, rising early and speaking, but ye hearkened not vnto me. Shall we make lesse account of God, then the Rechabites did of their father? and value his commandements lesse worth then they did their fathers commandements? If we haue had the fathers of our flesh, and we gaue them reuerence: shall we not much rather be in subiection to the father of spirits, and liue? Hebr. 12.9.
Lastly, there is a speciall relation betweene Reason 6 God and his people. The subiect oweth obedience to his prince: the seruant to his master: the child to his father. God is all in all; he is our king, and we his subiects; he our master, and we his seruants: he our father, and we his children, according to the saying of the Prophet Malachi, A sonne honoureth his father, Mal. 16. and a seruant his master: if then I be a father, where is mine honour? and if I be a master, where is my feare, saith the Lord of hostes? So that disobedience is as the sinne of rebellion, and God detesteth those that commit it, as rebels against him. All these reasons serue to preach obedience vnto vs whensoeuer the word and will of God is made knowne vnto vs.
The vses of this doctrine are very profitable Vse 1 vnto vs. First, learne from hence, and let it worke an impression in our hearts, that nothing can be more agreeable, or a more effectuall marke of our Christian profession, then to obey and hearken vnto the voice and word of God.
This made Samuel say to Saul, 1 Sam. 15.2 [...]. Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voyce of the Lord? behold, to obey, is better then sacrifice; and to hearken, then the fat of rammes. When the Lord was to deliuer his Law in mount Sinai, he said, If ye will obey my voyce indeed, and keepe my Couenant, then yee shall bee a peculiar treasure vnto me aboue all people: for all the earth is mine, Exodus, Chap. 19.5.
By the voyce of God we are to vnderstand not the letters or so many syllables of the [Page 249] Scriptures, but the preaching and publishing of the same according to the doctrine, interpretation, exhortation, reproofe, comfort, and such like. For the word taught and applyed, according to the true sense and naturall meaning of the Scriptures, is as well the word, as that which is written; forasmuch as by the gift of interpretation bestowed vpon his seruants, the mind and meaning of them is opened. That then is not Scripture onely which is expressed in so many syllables; and therefore the Apostle saith, when they deliuer pure doctrine with integrity and grauity, [...]. 2.6.7. they deliuer ye wholesome word which cannot be reprooued. They are the seedmen, the word is the seed; and therefore they deliuer the word. The voyce of Gods messengers in the ministery of the word, is to be heard and esteemed as the voice of the euerliuing God, and not as the voyce of a mortall man. The Prophets call vpon the people, [...]s. 4.1. to heare the word of the Lord, when themselues spake vnto them, and not the Lord immediately. The Apostle declareth that God in old time spake by his Prophets, Heb. 1.1. according to the saying of Christ, that whosoeuer heare his disciples and Ministers, heare him: and they, who contemne them, contemne him, Luke 10.16.
Thus in all ages haue the faithful esteemed the Ministers as the messengers of God; and the Ministery of the word, as the voyce of God himselfe. This is witnessed by sundry testimonies of holy Scripture, speaking of the Church generally, and of the seruants of God particularly; The Church saith, Esay 2.3. Come, let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vs of his wayes, and we will walke in his pathes. Cornelius hauing sent for Peter, saith, he was present before God to heare what he would speake vnto him by Peters mouth. Acts 10.33. The Thessalonians receiued the word, not as the word of man, but as it is indeed the word of God, 1 Thess. 2.13. Thus must we esteeme of it in iudgement: thus must we obey it in practise. When sinne is reprooued, it is God that reprooueth it. When the sinner that is penitent is comforted, God is the comforter. If the word find out our secret sinnes, we must be no lesse terrified and humbled, then if God should proclaime open warre against vs, and vtter his Thundering voyce against vs. If the sweet consolations of Christ are offered to them that mourne in Sion, and hang downe their heads through feeling of the wrath of God, for their manifold sinnes, they are to be comforted as well thereby, as if the Lord himselfe from the highest heauens, should comfort them, and speake peace vnto their consciences. There cannot be a greater enemy to the sauing hearing of the word, then to imagine this, that we haue nothing to doe with God, but all with man, when we heare the word. This shaketh attention, cooleth zeale, breedeth negligence, and hindereth obedience.
Secondly, this serueth to reprooue all such Vse 2 as yeeld no obedience vnto God and his will, but rebell against him openly and stubbornly, and will doe nothing at all that hee commandeth. These are not vnfitly called traitors and rebels against God. The name of a traitour is most odious among all men, no man can abide to be so accounted. But what shall it auaile vs to be faithfull vnto men, and vnfaithfull to God? to obey them, and to disobey him? Moses telleth the people of Israel, that they haue beene rebellious against the Lord, Deut. 9.24. from the day that he knew them. Such as rose vp against Aaron, and would not submit themselues to Gods ordinance in his Ministery, are called the children of rebellion, Numb. 17.10. and they are exhorted not to rebell against the Lord, Numb. 14.9. It is a vaine thing to say, we are no traitors, we hate the name of treason: if we nourish open rebellion against God, who is the King of kings. Such as set themselues against Gods word, and yeeld no obedience vnto it, are rancke traitors, and we need craue no pardon, if we call them the children of rebellion.
Secondly, it reprooueth such as prolong the time with God, & haue no leisure to hearken yet vnto him, and so make him attend vpon them. No man man must stand to debate or consult with flesh and blood, whether he should obey God, or not: the wisedome and pollicy of man must not bee our counsellours, they will deceiue vs, and withhold vs from yeelding obedience vnto Gods commandements. In his matters we must not pleade pollicy, but when he commandeth, we must with all speed yeeld obedience.1 King. 13.9.18.19.21.26. The Prophet that contrary to Gods commandement did eat bread and drinke water in the house of the olde Prophet, was deuoured of a Lyon: this was the iudgement denounced against him, Foras much as thou hast disobeyed the mouth of the Lord, and hast not kept the commandement which the Lord thy God commanded thee, &c. thy carcase shall not come into the sepulchers of thy fathers. The fruit of al disobediēce is our owne destruction, notwithstanding our owne good intents, which may please our selues, but cannot please God. When we haue his word, we must not suffer our selues to be deluded by traditions, by visions, or by pretended reuelations. The onely word reuealed vnto vs must put al other meanes to silence, and make them giue place. He that was commanded by the word of God, to strike the Prophet, and refused it, was slaine by a Lyon.1 King. 20.35 Let these examples make vs wise: and their falles teach vs to stand vpright. It is extreme folly to yeeld to the false and fained perswasions of ignorant men, who goe about to tell vs, that it is not so necessary a duty to obey the word of God deliuered vnto vs, as many would make vs to beleeue: that we shall be hated and derided of all men, and therefore it is better for vs to seeke the fauour and good will of men [Page 250] and the applause of the world, then to be singular, and so contemned. Let not vs be lulled asleepe with these sweet songs, which are no better then cunning enchantments; neither be led a side by such deceitfull counsellers as goe about to bring vs into eternall perdition.
Thirdly, it reproueth such as part stakes betweene God and themselues, and regard not to yeeld entire obedience vnto him, but obey to halues; For as Agrippa was perswaded somewhat to become a Christian, so are these resolued a little to obey. Saul was commanded to root out the Amalekites, with all that was theirs from man to beast: but he set his owne wisedome before the wisedome of the Lord, sparing Agag and the better part of the sheepe to offer sacrifice vnto him. But God spared not him, for his kingdome was rent from him, and giuen to his neighbor that was better then he. The children of Israel were streightly charged of God to destroy the nations, into whose land he would bring them, lest by suffering them among them, and by ioyning themselues with them, they should learne their manners, and serue their Idols, which would turne to their ruine and destruction. They executed part of his commandement, they destroyed many of them, & took their cities: yet because they saued a part, and spared a remnant of them, they found them by wofull experience to be thornes and prickes in their flesh, Iudg. 2.3. and afterward they liued many yeres in their slauery and subiection, as the booke of Iudges doth witnesse. God looketh for full and perfect obedience, so that there is no halting or faultering before him. We see how Ananias and Sapphira were smitten with sudden death, because they kept backe part of the price of that which they had vowed and dedicated vnto God, Act. 5. This turned to their vtter destruction, albeit they were taken to be zealous and forward disciples. So shall it be with vs, if we be like vnto them. Let vs take heed of hypocrisie: let vs labour to be entire, and giue him the whole heart.
Vse 3 Thirdly, let vs seeke after knowledge and vnderstanding of the will of God. For how can that seruant practise and performe his masters will, that neuer knoweth nor regardeth to know what he requireth? or can that subiect obey the law of the Magistrate, that is wholly ignorant of the Law? The Apostle requireth, that the word of Christ dwell richly in vs in all wisedome, Col. 3.16. The true knowledge of God is the fountaine and foundation of all true obedience. From hence as from a roote spring forth and spread abroad faith in Christ, hope in the promises, loue to the brethren, the true worship of God and feare of his holy Name. As on the other side, from ignorance proceed, infidelity, distrust, despaire, presumption, hatred of God, malice, superstition, idolatry, disobedience, and all impiety. Hence it is, that the Prophet Hosea complaineth, that God had a controuersie with the inhabitants of the land, and that there was much ryot and excesse of vnrighteousnesse among them, by stealing, lying, whoring, swearing, and killing, because there was no knowledge found in that people: thereby implying,Hos. 4.2. that they were vtterly destitute of all grace and goodnesse, of all piety and true religion. Such as know not God, nor his will, are ignorant what pleaseth, or what displeaseth him, and therefore cannot but offend him in both. He that doth the will of God ignorantly, like the blinde man that hitteth the white, cannot be accepted of him, or looke for any reward at his hands. God will accept of none to be his seruants, that know him not.
Will any man receiue into his seruice one that cannot see to dispatch his businesse? and shall we thinke that God will admit blinde men, that regard not to vnderstand his wayes, and want their spirituall eyes to discerne betweene good and euill? This we see by sundry examples, as Psal. 95.10. where the Lord rendreth this reason, why the people erred in their hearts, and greeued him forty yeeres in the wildernesse,Psal. 95.10. because they had not knowne his wayes. It was the cause why the Sadduces denyed the resurrection, Matt. 22.29. Ye do erre, not knowing the Scriptures, nor the power of God. This caused the Iewes to crucifie the Lord of life, Act. 3.17. Now brethren, I wote that through ignorance ye did it, as did also your rulers: for if they had knowne him, they would not haue crucified the Lord of life. This is it that maketh the proud iusticiaries of the world to rest in their owne righteousnesse,Rom. 10.3. because they know not the righteousnesse of God. This was the cause of the idolatry of the Gentiles, Gal. 4.8. When ye knew not God, ye did seruice vnto them which by nature are no Gods. So what was the cause, but ignorance, that moued Paul to persecute the Saints? he rendreth this as the reason,1 Tim. 1.13. I was before a blasphemer, and a persecuter, and iniurious: but I obtained mercy, because I did it ignorantly in vnbeliefe. And as it is the roote that brancheth out into many sinnes: so it is as pitch that defileth whatsoeuer it toucheth, & turneth good affections into euill, and maketh them to decline and degenerate into sinne. Religion, deuotion, hope, feare, being ioyned and guided with the eye and light of knowledge please God; whereas without this sight they highly displease him.
For religion ioyned with ignorance, begetteth and bringeth forth idolatry: deuotion accompanyed with ignorance, is no better then superstition: hope ioyned with ignorance, worketh presumption: feare ioyned with ignorance, engendreth desperation. If we haue not knowledge to support and season vs, we erre out of the right way, and are deceiued beyond all measure. Loue blinded with ignorance, becommeth sottish. Zeale, patience, and such like corrupted with ignorance, are turned into brutish and sauage passions.
This reprooueth three sorts of men. First, [Page 251] the practise of the Church of Rome, [...]re [...] that taketh away the key of knowledge from the people, and seeketh to bring in palpable darknesse. These false teachers cannot endure that the people should enioy the light of the Scriptures. They reade them in an vnknown tongue, perswading them they may be most deuout, when they are most ignorant; that it shall goe well with them though they haue no faith of their owne, but an implicit faith to beleeue as the Church beleeueth, albeit they know not what it beleeueth. These are they that notably abuse the people to their perdition, and bewitch them with spirituall socery, as they that bring Gods iudgments vpon their heads: [...] [...]8. [...] 13. and [...] 1. [...]. 10. [...]. 1. 8. for when a land is destitute of ye knowledge of God, al things are couered with darknesse, and the persons are liable to his fearefull iudgements, as is euident by sundry places of Scripture. Dauid saith, the blind and lame that mocked at him were hated of his soule: so that such should not enter into his house, 2. Sam. 5.8. Such as are spiritually blinde, shall neuer enter into Gods kingdome, they are all seers that shall come thither.
The want of naturall sight is nothing in comparison of the want of the eyes of the minde. Our Sauiour pronounceth them blessed that are pure in heart, [...] 5.8. because they shall see God. This sight of the minde is two fold, partly in this life, & partly in the life to come, one of them vnperfect, the other perfect, when we shall see him as he is This is eternall life to know God: [...] 3.2. it is eternall death not to know him, and to be ignorant that God is our father, that Christ is our redeemer, and that the holy Ghost is our sanctifier.
[...] [...]econd [...]ofe.The second reproofe is of those that are children in knowledge, that liue in the light, and yet can see nothing. The Sunne shineth brightly in their faces, yet they shut their eyes. Many thinke they haue religion enough, if they haue a good mind and meaning, and leade a ciuil life among their neighbours, who like not such busy fellowes that will be medling euermore with the Scriptures. They are accounted honest men, and are well liked of all, they pay that they owe, they are iust of their word, they deceiue no man. But this ciuil conuersation and honest behauiour shall profit them nothing, nor be able to bring them into the fauour of God, nor giue them any title to the kingdome of heauen, so long as they are destitute of knowledge: forasmuch as they haue God their aduersary, who will contend with them, and plead against them: neither will he know them, that regard not to know him. Others despise it and contemne it, like the foole or idiot, that casteth away a pearle or precious stone not knowing ye value or worth of it. These come to the Church sometimes, and heare the word of God both read & preached, and yet are not so much as acquainted with the histories of the Scripture, & the principles of religion, which are as milke for yong children. They know not what faith is: they are not acquainted with the meanes of our iustification: they know not the difference betweene the Law and the Gospel, neither the vse of the one or ye other: they cannot discerne any thing betweene the religion of Christ and of Antichrist.
Lastly,The third reproofe. it serueth to stoppe the mouthes of all proude and malicious slaunderers of the Gospel, that accuse the preaching and publishing thereof, as the cause of the sinnes and enormities that abound among vs, as also of the plagues and pnishments that God hath inflicted vpon the land. These men, vttering the froth and scumme of their soule mouthes, and belching vp the venome of their poisoned hearts, cry out. It was neuer wel since this new religion sprung vp, & since there was so much teaching and preaching: that we haue so much knowledge and learning, that we are well the worse for it. The cause of Gods iudgements is not the preaching of the Gospel, but the contempt of the Gospel: and because we haue the light, but loue darkenesse more then the light. God iustly giueth ouer such prophane beasts into a reprobate sense. Our great ignorance is the cause of our sinnes, and that we are children of darkenesse, rather then of the day: of the night, not of the light. Are not these ashamed to say, that the light of the Sun causeth men to stumble and goe out of the way? that the Chirurgian and his salue make the soare? that the iudge maketh the theefe; and the law the malefactour? For they may as well affirme all this, as that the word is the cause either of our sinnes, or of our punishments: which serueth to keepe vs both from Vse 4 the one and the other.
Fourthly, hereby we must try who be good hearers of the word, and who be not. All of vs should come constantly, diligently, and continually: but many among vs come seldome. We would be loath to be accounted recusants: but if we should come a little lesse, we might worthily be so accounted. We would be loath to be accounted Papists, and indeed I thinke we should haue iniury done vs to be so called: forasmuch as wee liue more like vnto Atheists. We wold think our selues greatly slandered to be reputed worshippers of a false God: and indeed we might so, forasmuch as we are found to worship no God at all. They wil plead no doubt for themselues, that they are saued and sanctified hearers, as well as the best: and they would be ready to complaine of great wrong, if they should bee charged to be in the number of euill hearers.Matth. 7.21. But as Christ saith in the Gospel, Not euery one that saith vnto me, Lord, Lord, shall enter into the kingdome of heauen, but he that doth the will of my Father which is in heauen: so, not euery one that challengeth the title of a right hearer, is a good hearer indeed; but the obedient hearer that bringeth forth fruit. The end of the Law, is obedience, as Deut. 6.1, 2, 3. These are the [Page 252] commandements, the statutes, and the iudgements, which the Lord your God commanded to teach you, that ye might doe them in the land which yee goe to possesse: that thou mightest feare the Lord thy God, to keepe all his statutes and his commandements which I command thee, thou, and thy son, and thy sonnes sonne, all the dayes of thy life, &c. heare therefore, O Israel, and obserue to doe it, that it may be well with thee, &c. Wherefore, the doctrine that now we deale withal, is as a touchstone to try what we are, whether we be fruitfull or fruitlesse hearers. It will bee no hard matter (if we set our minds vnto it) to make proofe and tryall, whether we be altogether barren in bringing forth fruits or not. The fig tree that had nothing but leaues vpon it, and no fruit at all is cursed, and hath this denounced against it, No man eat fruit of thee hereafter for euer, Mar. 11.14. The dresser of his vineyard said of another figtree, wheron he sought fruit and found none (for there is store of such) Behold, Luke 13.7. these three yeeres I come seeking fruite on this fig tree, and finde none, cut it downe, why combreth it the ground? Iohn the Baptist preaching repentance to such as came out of Ierusalem to his baptisme, saith, Euery tree which bringeth not forth good fruite, is hewen downe, and cast into the fire, Matth. 3.10. The Apostle writeth to the Hebrewes, to stirre them vp to be more zealous,Heb. 6.7, 8. and telleth them that the earth which drinketh in the raine that commeth oft vpon it, and bringeth forth hearbes meete for them by whom it is dressed, receiueth blessing from God: but that which beareth thornes ana bryers is reiected, and is nigh vnto cursing, whose end is to be burned. If any be an hearer of the word, Iam. 1.23, 24. and not a doer, the Apostle Iames maketh him like vnto a man beholding his naturall face in a glasse: for he beholdeth himselfe, and goeth his way, and streightway forgetteth what manner of man he was. No man thinketh it hard to be able to discerne of land whether it be fruitfull or barren, forasmuch as the crop that the field yeeldeth will easily discouer and discry the nature of the soile. If the seed of the word that is sowen in our hearts do spring vp, and bring forth new obedience, it is a good heart, feare it not, doubt not of it: but if there follow no growth or increase at all, it is a barren heart, look to it, plough it vp, digge about it, and dung it, that it may beare fruit, otherwise it shall be cut downe and cast into the fire. If we must all vndergoe this tryall what hearers we are, woe vnto very many that are among vs, feareful wil their estate be, and lamentable will their barenesse and barrennesse appeare to be in good things. There is no tree more destitute of fruite, then their hearts are of faith and good workes. There is no ground so ful of thornes & bushes, as their hearts are of sinne and corruption. How many are there that liue in ye Church, that heare many instructions, exhortations, admonitions, & threatnings from the word, that might make the stones relent? yet neuerthelesse, the more they heare, the more deafe they are: the more they are charged to doe, the lesse they regard to practise; the more the word would soften them, the more their hearts are hardened and set against the truth;Psal. 58. [...] they are like the deafe adder that stoppeth her eare, which will not hearken to the voyce of charmers, charming neuer so wisely. These are they that come together, not for the better, but for the worse, 1 Cor. 11. and make the word to be the sauour, not of life to life, but of death vnto death, 2 Cor. 2. How many are there that haue had and heard many perswasions to piety and godlines of life, and yet shew themselues more wretched and prophane then before? like vnto Pharaoh, who when he had heard the word of ye Lord, hardened his heart, and would not let the people go: or like the Israelites, who being mooued to repentance, that they should make their wayes and their workes good, answered desperately,Iere. 18, [...]. We will walke after our owne deuises, and we will euery one doe the imagination of his euill heart. How many are there, that haue beene often stirred vp to sobriety and temperance, in the vse of Gods good creatures, that are so farre from bridling their vnruly & riotous lusts, yt they are growne more excessiue & intemperate in drinking and quaffing, and spare not to rise early to follow drunkennes, vntill the wine inflame them, and take away their wits from them?Esay 5.11. Wo saith the Prophet, to all such. When the commandement came vnto them, sin reuiued, so that the commādement which was ordained vnto life, is found to be vnto death. The like we might say of diuers and sundry sinnes, reprooued by the word. God hath said, Sweare not at all, Iam 5.11. neither by heauen, nor by earth, neither by any other oath, but let your yea, be yea: and your nay, be nay: lest ye fall into condemnation: Let vs see, what this hath wrought, & still worketh in vs: haue not many the more inured themselues to that horrible and detestable sin, committed against the high Maiesty of God? Is not euery other word almost an oath? can they speake without it? Is it not become in the opinion and practise of the most sort, a grace and ornament to their speech, and a gentlemanlike exercise? Are they not accounted fools and Puritanes, that vse it not themselues, or seeke to reprooue it, & represse it in others? Some wil say, It is a foolish custome that I haue gotten, and I cannot leaue it, but I meane no harme or hurt by it to any man. Thus doe men goe about to excuse sinne which they haue no purporse to forsake, but rather a desire to continue in it. Doe you call it a foolish custome? nay, it is a vile & wicked custome. Giue it his true name, and disguise it not; name the child aright, call it with Christ, a diuellish custome, it commeth of that euill one. Matt 5.3 [...]. This is so common a sin among men and women, among old and yong, & hath taken such deep roots, that the axe of Gods word and of his iudgements, cannot cut it downe. The fathers infect their children, and one learneth of another, vntill the greatest part are become licentious and abominable. Let vs come to the [Page 253] sanctification of the Sabboth; the more many heare of it, the oftner the commandement is vrged vnto them and pressed vpon them, the more dissolute and disordered they grow in the prophanation of it. They cannot be ignorant, that they ought not to follow their pleasures on that day, but to call the Sabboth a delight, [...] 8.13. and honour him on it, not doing their owne wayes, nor finding their owne pleasure, nor speaking their owne words: but when this holy day of the Lord cometh, they forget all, their pleasures so round them in the eare, that they runne madding euery one after his owne vanities, and the least occasion draweth them from the exercises of religion, as if they meant to bid defiance to God, and to prouoke him to battell, which they doe against their owne soules. For are we stronger then he? or able to make our party good against him? No, no, we deceiue our selues; we are no fit matches to deale with him, who is able to arme the smallest & weakest creatures to our confusion.
Vse 5 Fiftly, we haue al need of patience, without which we shall neuer be able to goe through with our obedience. It is no easie thing to yeeld obedience. We haue many enemies and oppositions that stand in our way to hinder vs. We haue many corruptions within vs: we haue the world & a thousand allurements without vs, all of them set in battell aray to encounter with vs. We are like ground that yeeldeth nothing of it selfe but thornes and thistles, without much labor and paines, without often ploughing and tilling, and turning vp. Hence it is, that the Apostle intreateth the Hebrewes, [...]. 13.22. and beseecheth them to suffer the words of exhortation. We doe not easily brooke and digest the word, but with great difficulty. It is hard meat lying heauy vpon the stomack, and will not soone concoct. To mortifie sinne is to deny our selues, and as it were to cut off the right hand, and to pluck out the right eye, Mat. 5. It is not done without great greefe and anguish. It is almost death to the Swearer to obey this exhortation, My brethren sweare not at all, Iam. 5. It is as painefull to him, as if you cut off a peece of his tongue, or sewed vp his lips, or dashed out his teeth. It is in effect to strike off a limbe, to tell the drunkard, he must liue sober, and not run into excesse, and that drunkards shall not inherite the kingdome of God: he iudgeth it so hard a doctrine, as if he were in danger to die for thirst. Seeing therefore obedience to the word is painefull, wee haue need of patience to stay vs vp, that wee shrinke not away, and goe cleane backeward. Besides, we do not by & by enioy the promises yt God maketh vnto vs, they are for an appointed time, he will try vs in waiting for thē. So he dealt with Abraham, he had promise of a sonne, but it was not immediately accomplished, he was faine to expect long time for it. So the Psalmist speaking of Ioseph, confirmeth notably this point: He had sundry dreames, which were predictions, and presages of his future aduancement: yet after this he was solde for a seruant, his feet were hurt with fetters, Psal. 105.19. and he was laid in yron, vntil the time that his word came, the word of the Lord tryed him. Wee must bee faithfull vnto the death, and then we shall receiue the crowne of life. God tryeth vs all at one time or other, and one way or other: wee see not his promises by and by performed vnto vs: let vs wait for them with patience, and put on the hope of saluation as a shield: for surely they wil come, and he yt hath spoken the word cannot lie. Lastly, we must here endure sundry afflictions, and shall meete with many scornes and scoffes of wicked men, seeking to turne vs from our due obedience to God and his word; and therefore we haue need of patience to hold vs constantly in the faith without wauering, Heb. 10.36. Christ Iesus forewarning his disciples what troubles hanged ouer their heads, that they shal be persecuted, and deliuered vp to the Synagogues and into prisons, and be brought before kings & rulers for his Names sake, giueth them this exhortation,Luke 21.19. In your patience possesse ye your soules. As Ismael persecuted him that was borne after the Spirit, euen so it is now, and euer will be, Gal. 4.29. Many haue turned backe from the trueth through these tentations. They cannot abide to be reuiled, though it be for righteousnesse sake. Let vs not thinke the Christian mans life to bee an easie and lazy life, nor the way to it pleasant, nor the gate that leadeth and openeth to it, broad and wide: it is a continuall warfare, 2. Tim. 2, 3. suffer affliction as a good souldier of Iesus Christ. Heerupon we are charged to striue to enter in at the streight gate, Mat. 7. There is no saluation without striuing: we must suffer many a blow, and endure many a wound. We must be content to beare many showers and sharpe stormes. The husbandman suffereth much labour before he reapeth. We must not dreame of the victory before the battell. Our Sauiour speaking of the good and sauing hearer of the word, such as all of vs ought to be, describeth him by these notes,Luke 8.5. that with an honest and good heart he heareth the word, keepeth it, and bringeth forth fruit with patience. This is so excellent a vertue, that God vouchsafeth to be called the God of patience, Rom. 15. When once wee beginne to yeeld obedience to the word, and to frame our liues according thereunto, and to bring forth the fruits worthy amendment of life; when we are freed from the tyranny of Satan, and made citizens of the kingdome of heauen, we must looke for the crosse and persecution to follow vs: forasmuch as al that wil liue godly in Christ Iesus, must suffer persecution, 2 Tim. 3.12. This vertue do those hearers want, which in time of peace and prosperity will professe the same, but when trouble ariseth, forsake the faith and giue ouer their profession, and embrace this present world. But wee must learne better things, we must build vpon the rocke, that we be not shaken.
This maketh vs stand assured of Gods promises, and breaketh the stroke of all afflictions, that they cannot hurt vs, nor be able to separate vs from the loue of God which is in Christ Iesus our Lord, but maketh vs in ye end to be more then conquerers through him that loued vs, Rom. 8. so that we may glory in tribulations, knowing that tribulation worketh patience; and patience, experience: and experience hope: and hope maketh not ashamed.
Vse 6 Lastly, it is our duty to labour to grow in obedience. It is not enough for vs to bring forth some fruites, but we must striue to perfection, and to the greatest measure of fruitfulnesse. This is laid before vs in the parable of the sower, Mat. 13. some bring forth fruite an hundred fold, some sixty, and some thirty fold. Let it be with vs, as it is with worldly minded men, that seeke to encrease their stock and store,Seueral branches of obedience. and to make it greater. This dutie hath many branches, as it were appurtenances depending vpon it; First, we are not to be discouraged, though we attaine not to the highest degree & greatest measure of obedience. For such as are euermore growing, haue not yet attained to the end of their growth. There are diuers degrees of good ground, and there are diuers steps before we can come to the toppe of any high thing. The husbandman, though he receiue not a crop of an hundred fold, yet will thinke it well and count the ground good, and his labour well bestowed, if he might receiue sixty or thirty fold. Wherefore, albeit we be not the best ground, yet we may be good ground, as he may be a good seruant, that is not best of al. No good ground shall be reiected, it is the barren ground that he accepteth not. If we beare any fruit, he will make much of vs, and worke in vs more obedience, as Ioh. 15.2. Euery branch that beareth not fruit, he taketh away: and euery branch that beareth fruit, he purgeth it that it may bring forth more fruit. So then, there is fruit, and there is more fruit: First we must labour to bring forth fruit: then we must striue to bring forth more fruit. Secondly, we must beware that we doe not decay in grace, and so grow euery day lesse fruitfull then other. This is contrary to that growth that ought to be in vs. This is the estate of many professors and sluggish hearers, that were more forward and feruent many yeeres past then now they are at this present, to whom belongeth the exhortation giuen to the Church of Ephesus, I haue somewhat against thee, Reuel. 2.4, 5. because thou hast left thy first loue: remember therefore from whence thou art fallen, and repent, and do the first workes, or else I will come vnto thee quickely, and will remooue thy candlesticke out of his place, except thou repent. The Apostle, writing to the Galatians, was afraid of them, lest he had bestowed all his labour among them in vaine, Gal. 4. For as the Minister, through want of teaching and vsing of his giftes, becommeth vnprofitable to himselfe and the Church, and suffereth his gifts to decay: so is it with many hearers, if we stirre not vp the giftes giuen vnto vs, we shall grow cold and fruitlesse in good things. Thirdly, we must take heed to our selues while we are growing, lest Satan cast his darnel among vs, and make vs grow proud of our proceedings, and measure the forwardnesse of our obedience, by the backewardnesse of others disobedience. This we are ready enough to doe, and to esteeme highly of our selues. The Apostle declareth that lest he should be exalted aboue measure, through the aboundance of the reuelations, 2 Cor. 11. [...] there was giuen vnto him a thorne in the flesh, the messenger of Satan to buffet him, lest he should be exalted aboue measure. We cannot so much as thinke one good thought. We haue nothing whereof to be proud and highminded. When any good worke is done in vs, it is not we that doe it, but the grace of God in vs. Fourthly, it is required of vs, not to disdain or contemne others that come farther behind vs, both because GOD accepteth of their mediocrity, though they haue not attained to the greatest measure, neither are gotten vp to the top; yet so long as they are climbing vp the ladder that reacheth to heauen, they are in the right way, and therefore we must take heed lest by our vnseasonable disgracing of them, and carping at them, we driue them out of the path wherein they walke.1 Cor. 4.7. Whatsoeuer we our selues enioy, Wee haue receiued from the gift of God, and we are indebted vnto him for it, so yt we are not to boast our selues as if we had not receiued it, neither ought we to lift vp our selues aboue or against our brethren, lest Gods hand in iustice pull vs downe, which in mercy did set vs vp. Fiftly, it behoueth vs to vse all good meanes both to come to obedience, and to continue vs in the fruits of obedience, all the dayes of our liues. God hath commanded no good thing, but he hath appointed vnto vs the meanes whereby we shall attaine vnto it. And he hath appointed no meanes in vaine, but they are sanctified and blessed to those that carefully vse them, to the bettering of their soules, and the encreasing of his graces. The first meanes commended vnto vs for this purpose is the sound preaching, and the sauing hearing of the word, which is of great force and effect to change our hearts and to worke obedience in them, as Rom. 1.17. the Apostle Paul desireth to preach to them at Rome, because by the preaching of the Gospel, the righteousnesse of God is reuealed from faith to faith. Another meanes is prayer. God hath bound himselfe by promise, hee cannot goe backe from his word, nor deny himselfe, forasmuch as he is vnchangeable in goodnesse. He hath spoken it, and he will performe it, that if wee aske, we shall receiue: if we seeke, wee shall finde: and if we knocke, it shall be opened vnto vs. A third meanes to worke obedience may be meditation of the things that we haue heard; an infallible testimony of our loue to the trueth, and of our delight in it.
That which we often thinke vpon we loue much, [...] 19.15. O how loue I thy law! it is my meditation all the day. Such are pronounced blessed by the Prophet, [...]. 2. that meditate in the Law of God continually, for they shall be as trees planted by the riuers of waters, which shall bring forth their fruits in due season. The last is conference with others, thereby stirring vp one another, and receiuing benefit by the company of others.
This was the practise of the Prophet Dauid, [...] 19. 63. he was a companion of all them that feared God, and kept his commandements. He ioyneth these two together, the company of the faithfull, and the keeping of his lawes, because the one is a principall helpe vnto the other. Thus I haue runne ouer the chiefe meanes that serue to further vs in obedience, by these wee must seeke it, or else we shall neuer obtaine it. The more we vse them and frequent them, the greater shal our growth be in obedience. The lesse we vse them, the lesse obedient we shall be. They that vse them not at all, can haue no measure at all of obedience. Shall we thinke to walke in the waies of godlinesse, and neuer exercise our selues in the meanes appointed for vs? Or is it possible for such to please God in obedience, as neglect such waies as he hath left vnto vs? Doe we then see men contemne the word of God, and make no conscience to attend vnto it? neither regarding diligently to resort to the hearing of it, nor hearkning carefully to it, when they are come to it? Are there not many that neuer call vpon God, nor beg of him the graces of his Spirit, and that haue not the spirit of prayer, to aske of him such things as they stand in need off? Is not meditation with our selues, and conference with others growne out of vse, and rarely to be found among men? An euident token that there is little obedience to be found in the world, but a sea of disobedience that ouerfloweth all places. For where there is little conscience in hearing, litle care in praying, little vse of meditating and conferring, we may boldly pronounce without feare, that there is litle obedience yeelded to the lawes and commandements of God.
CHAP. V.
1 ANd the Lord spake vnto Moses, saying.
2 Command the children of Israel, that they put out of the campe, euery leper, and euery one that hath an issue, and whosoeuer is defiled by the dead:
3 Both male and female shall ye put out, without the campe shall ye put them, that they defile not their campes, in the middest whereof I dwell,
4 And the children of Israel did so, and put them out, without the campe: as the Lord spake vnto Moses, so did the children of Israel.
HItherto we haue spoken of one part of the preface, wherein wee haue seene a rehearsall of the order commanded of God to be obserued in the mansions and remoouings of the children of Israel. Neuerthelesse, one thing is wanting, to wit, that order be taken, that this multitude be free from all pollution and impurity or vncleannesse, and follow after sanctification. For what is an vnregenerate and vnsanctified company, but a rout of rebels, and an heape of confederates, conspiring together against God? Wherefore, we are now to proceed to the second part of the Preface, which concerneth the purity of this people. The former Chapters serue to manifest them to be a great people: the chapters following, to make them an holy people. The former shew what they are; the chapters following what they ought to be. The former chapters declare what they are by the course of nature: the next will declare what they are by the meanes of grace.
Heerin we are to obserue two things: first, the lawes that are giuen them to this end. Secondly, the lawes concerning the manner of their remoouing and marching in the wildernesse. The lawes that concerne their sanctification are either generall and common, or else particular and special. The generall are in the 5 and 6 chapters, and come first to be handled: the particular are in the 3 chapters following. The generall lawes are of two sorts, some are necessarie and commanded in the law; other are voluntary or vowed, being vndertaken by a free profession of their religion. Moses handleth in the first place such lawes as are commanded, and necessarily to be practised, and setteth them downe in this chapter. The vowed or voluntary seruice is noted in the chapter following.
In this fift Chapter he entreateth of the meanes of sanctification, & it containeth two parts. First of sanctification in matters fully and certainely knowne: Secondly, of sanctification in matters that are doubtfull and vnknown, depending vpon the opinion or suspicion of others. The first kind consisting in matters certaine, is double; first, hee intreateth of casting out of the vnpure and vncleane out of the hoste, in the foure first [Page 256] verses. Secondly, of cleansing and purging the trepasse and damage done to our neighbour, to the 11. verse. The second part, standing in that which is doubtfull, is the tryall of the honesty and innocency of the suspected wife, to the end of the chapter.Pelarg. comment. in Numc. cap. 5. Thus we see, that as souldiers are wont to be cassired and turned out of the campe, and put from their wages: so when God numbred the people that were fit for prophane and sacred warre, he doth after a sort depose and dismisse al those that were defiled through any impurity of body or minde, therby declaring both what maner of persons he would haue all those be yt professe to worship him, and how he abhorreth and detesteth whatsoeuer is foule and filthy, polluted and prophane: and therefore he willeth all lepers, al that haue an issue, or haue touched any dead corps should be cast out of their tents. Moreouer, all deceitfull and fraudulent persons, that haue beguiled their neighbors through falsehood and forgery, shal no otherwise be accepted, then by confession vnto God and restitution vnto men. Lastly, the iealousie of the suspitious husband, is so corrected & reformed by a ceremoniall obseruation, as by a speciall remedy, that either he is cōpelled to acknowledge his suspition to be false, or else if the affection be iust, he vnderstandeth it to be approued by the testimony of God himselfe; and so euill is taken away out of Israel by the sentence of God the auenger.
Touching the first point, which is concerning the putting out of their tents ye vncleane, we are to obserue 2 things. First, the commandement of God: secondly, the execution therof. The commandement is propounded, and then cōfirmed by strength of reason. It is propounded both by his parts, and by the manner of it. The parts of the commandement are three, distincty set downe; first, touching the lepers, they must be put out from among thē, and haue a place assigned vnto them to dwell apart by themselues, out of the tents of the rest of the Israelites, lest by daily conuersing with them, they should infect and corrupt others. Secōdly, touching such as haue running issues about them, of which we haue spoken before, in the booke of Leuiticus, these also must depart out of the hoste. For albeit there were no feare of infection in these, as also in those that follow, yet there was a legall impurity, and a ceremoniall vncleannes in them, putting them in mind of the foulenes of sinne. Thirdly, such as haue touched a dead carcase, must also goe out of the hoste; these were also vncleane for a certaine season. The first sort, to wit, of the lepers, was infectious: the two latter were accounted vncleane and abominable, in respect of the law and ordinance of God that forbade those ceremonies, vntill the time of the restoring of all things: and yet some of them could not be auoided, as the touching of the dead.
These are the parts: the manner followeth, shewing that this commandement is generall, and toucheth all ages and sexes, yong and old, male and female, Prince and subiect, rich and poore, there must no partiality be vsed, God will haue none of these vncleane persons to be spared or suffered among his people, from the king that setteth on his throne, to the begger that lyeth on the dunghill. Hereupon Moses saith, both male and female ye shal put out, without the campe shall ye put them. And in the booke of Deuteronomy, it is said,Deut. 24. [...] Take heed in the plague of leprosie, that thou obserue diligently, and doe according to all that the Priests & Leuites shal teach you: as I commanded them, so ye shall obserue to do: Remember what the Lord thy God did vnto Miriam by the way, after that ye were come forth out of Egypt. She was the sister of Moses and Aaron, & had gone before the women in singing the praises of God, for their deliuerance at the red sea; yet when she spake against Moses, Num 12.14 she was shut out from the campe seuen dayes, according to the law,Leui. 13.4 [...] All the dayes wherein the plague shall bee in him, he shalbe defiled, he is vncleane, he shal dwel alone, without the camp shal his habitation be. The practise hereof we see in Gehazi, the seruant of Elisha, because he had taken two talents of siluer contrary to the wil of the Prophet, he said vnto him,2 Kin 5.27. The leprosie of Naaman shal cleaue vnto thee, and vnto thy seed for euer; and he went out from his presence a leper as white as snow. In the seige of Samaria by the Syrians, it appeareth that foure leprous men dwelt out of the citie, who for feare of that great and mighty hoste abode at the entring in of the gate, 2 King. 7.3. and were the first messengers of glad tidings, that the enemies had broken vp their campe in haste and were fled away. When Ahasiah presumed in the pride of his heart to execute the priests office, the Lord smote the king,2 King. 15. [...] so that he was a leper vnto the day of his death, and dwelt in a seuerall house. Thus we see how this law was executed without al respect of persons or degrees and estates of men, high and low, bond and free, master and seruant.
The reasons of the former commandement follow, which are two in number: the one drawn from the nature and condition of these vncleane persons: the other, from the person and presence of God, The former reason concerning the foulenesse of the leprosie, in these words, lest they defile their camp, may bee thus concluded,
If the lepers defile the places of their abode,
then they are to be remooued.
But the lepers defile ye places of their abode,
Therefore they are to be remooued.
The conclusion of this argument, is ye commandement it selfe mentioned in the 2 verse: so also is the second part in the end of ye same verse. The first proposition is to be supplyed. The next reason, drawne from the Lord himselfe, in these words, I dwell in the mids of them, is thus concluded, ‘If God dwel among his people, then no vncleane thing is to be tolerated among them. But God dwelleth among his people, [Page 257] Therefore no vncleane thing is to be tolerated among them.’
The parts of this argument are partly expressed, and partly vnderstood, as we shewed in the former that went before, and therefore need not be repeated.
Thus much of the commandement: the execution heereof followeth in the 4. verse, set downe, first generally, and particularly. Generally, the children of Israel did so, Particularly, they put them out of the campe, as the Lord spake vnto Moses. Now whereas the tents among the Israelites were threefold: one, of the Tabernacle: another of the Leuites: the third of the Tribes: [...] in Nume. [...]5. sundry of the Hebrews hold that such as were leprous were banished from them all three: that such as had running issues, were suffered in the campe, but neither in the court of the Tabernacle, nor among the tents of the Leuites: and that such as were defiled by touching the dead, were onely banished and excluded out of the court of the Tabernacle and the Tabernacle it selfe. But these are more curious speculations, then well grounded obseruations, whereof the Hebrew Rabbins are full, and seeme to be ouerthrowne in this place, where they are thought to be established, forasmuch as Moses ioyneth all these 3. together, and turneth them out of the host.
[...]biect.Before we proceed to handle the doctrines of this diuision, it shall not be amisse for vs to answer one obiection, which we will do briefly, and that is, whether God, in requiring the lepers to be put out of the campe, doe respect the bodies of his people, or not? forasmuch as the leprosie was a contagious and infectious disease. [...]nswer. I answere, I am not ignorant how diuersly diuers men doe carry this, and vnderstand hereby, that God as a prudent and prouident Lawgiuer, giueth wholesome counsell and direction, lest contagious diseases should creepe among the people, and so infect one another. But this is too weake a coniecture and collection, & reacheth not to the purpose, nor attaineth to the intent of God, who respecteth the soule rather then the body. For he doth not in this place giue counsel as a Phisition that prouideth for the health of his patient: but he dealeth as a Physition of ye soule, and therefore vnder these outward rites and ceremonies, he would traine them vp, & teach them to giue themselues to holinesse of life, to study to attaine vnto, and acquaint themselues with purity, and to beware of all filthines and vncleannesse. This appeareth in the example before set downe of such as were driuen from the company and society of men, being stricken with the leprosie by the hand of God. Besides, this reason is rendred of their casting out of the hoste, lest they should defile the campe in which the Lord dwelled. Lastly, we see that such as haue issues in the flesh, & such as touch the dead, which are no infectious diseases, and the one no disease at all, are ioyned with the leprosie in this chapter, so that the drift & intent of God in this place, is, not to prouide for the body, or to keepe the people in health and strength, but for the soule, that they may be preserued from sin, & from the infection of sin.
Now, if any aske whether the disease of the leprosie be not contagious, and therfore whether it be not expedient, that all such as are taken and touched with it, should be barred and banished from the society of men: I confesse this is true and conuenient, & ought to be so: but this was not the chiefe and principall end that God respected, and therfore this is left to the Physitians and Masters of that profession to iudge according to the rules of art and experience. God committed the matter to the Priests, that they should order all things according to the directions giuen vnto them: it had beene much safer to haue committed and commended the matter to such as had iudgement in that faculty.
Moreouer, we must consider,The leprosie of three sorts. that as this disease was foule and filthy, vgly and feareful, so there are three sorts of it named in the law, to wit, the leprosie of the body, the leprosie of the garments, and the leprosie of the house: so that it is most probable according to ye opinion of the learned, that the Iewes in a proper and peculiar manner (vnknowne to vs at this day, and vnknowne to the Iewes themselues at this day) were troubled and tormented with this disease. Euen as we, that are cast into the last age of the world, haue diseases that follow some sinnes, which in former times, were not knowne to the Physitians themselues. And heereupon no doubt prophane writers tooke occasion to deuise sundry lyes and slanders against, the whole nation of the Iewes, as if it were hereditary vnto them, and that all the posterity of Abraham were full of botches and blisters and itches, and therefore were driuen out of Egypt by force,Ioseph. antiq. lib. 9. lest they should corrupt the rest with their infection. This forged surmise had ancient Authors to rest vpon,Cornel. Tacit. Iustin. lib. 38. and is as likely to proceed from the Egyptians themselues, a proude and hauty people, as from any other; who being ashamed of the plagues that were sent among them, and inflicted among them, and desirous to blot out the memory of the reproch of their nation, and of the vengeance of eternall God, turned the iudgement of scabs & blisters that fel vpon thē, from themselues, to the people of Israel, as if they had infected them, & were for that cause compelled to banish them out of Egypt, lest they should corrupt the whole countrey with their maladies. But if this had bin the true reason of their departure, why did they retaine them so long among them, and in the end, bestow vpon thē siluer and gold, iewels and precious stones, thereby spoiling themselues to enrich their enemies? or why did they persecute them with such hatred at the red sea, that themselues were drowned? Furthermore, among ye curses that God denounceth to bring vpō his people for the contempt of his word, & disobedience [Page 258] to his lawes,Deut. 28.27. he threatneth to smite them with the botch of Egypt, and with the hemrohds, and with the scabbes, and with the itch, whereof they should not be healed.
Lastly, if the people of God had beene haunted and vexed with any such filthy diseases, the Lord would neuer haue established such sharpe and seuere lawes among them, the like whereof were not to be found among forreine nations, whereby such were separated from the company of men, as had any loathsome and noysome vlcers and sicknesses following them: yea, if any suspition did arise, they were seuered and sundered from the rest for a time, vntill the trueth were throughly knowne, and found out, as appeareth at large in the booke of Leuiticus.
[Verse 2. Command the children of Israel that they put out, &c.] Heere we haue a plaine and expresse commandement of God, charging Moses to put out lepers & vncleane persons from the Congregation. The Apostle Paul speaking of fornicators and incestuous persons that were vncleane liuers, vncleane in body and in soule, vseth the same word, Put out such from among you, 1 Cor. 5.13. thereby Doctrine 1 shewing what God intended by this Ceremony:Obstinate sinners are to be cast out of the Church. the substance whereof teacheth this truth, namely, that obstinate sinners are to be cast out of the Church. All open offenders and vnreformed persons by the dreadfull and direfull sentence of excommunication, as it were by the two edged sword of God, are to be cut off from the fellowship of the Church, and from all the priuiledges that belong vnto the faithfull. This ordinance of God hath good ground vpon the separation mentioned in this place, which was not commanded as a ciuill policy to keep the whole from the sick, but as a part of Ecclesiasticall discipline, inasmuch as the Priests the sonnes of Aaron had the whole knowledge of the cause, as well the shutting of them out, as the receiuing of them into the hoste, as we shewed by sundry examples before. There are that draw the originall of this Church-censure euen from Adam, whom the Lord cast out of Eden, and set an Angel at the entry of the garden, who by shaking the blade of a glistering sword, feared him from re-entring, and suffered him not to touch or taste of that tree which was a Sacrament of life vnto him. The like doe the Hebrew interpreters obserue touching Caine, Gen. 3.24. whom the Lord cast out and banished from the face of God, Gen. 4.14. as the lepers were cast out of the fellowship of men. For what else is the face of God, but the place appointed for his worship, where he was wont to appeare to the Fathers, and where Adam and his family met together to serue him and to sacrifice vnto him? And al [...]his was before the law, when the sons of God were manifestly distinguished from the sonnes of men, Gen: 6.1. In the time of the Law, we haue many ceremonies to this purpose. We see that the vncleane were kept from comming to the Tabernacle, from entring into the Temple, from the partaking of the sacrifices, and from eating the Passeouer.Num 19. [...] 20. and 9. [...] So in another place, the Lord threatneth, that he shalbe cut off from his people, that being vncleane eateth of his sacrifice, and that the sacrifice shal profit him nothing, nor be accounted to him to take away his sinne, but that it shall remaine vpon his owne head. These are no obscure types & darke shadowes, but liuely pictures and patternes that represent vnto vs ye nature of excommunication. Let vs come to the new Testament.Mat. 16.13. and 18.18. The vse of the keyes to open and shut, and the words of binding and loosing, come directly to this purpose. And as this trueth is taught by precept, so it is farther enlarged and warranted by sundry examples. Abraham is commanded to cast out the bond woman & her son, Ge. 21.10, [...] out of his family which was the Church. Hymeneus and Alexander, 1 Tim. 1.13. [...] concerning the faith made shipwrack, & are deliuered vp vnto Satan, that they may learne not to blaspheme. The Apostle commandeth the Church of the Corinthians to purge out the old leauen, that is,1 Cor. 5.7.13. as it is expounded afterward in plaine words, put away from your selues that wicked person. Wherein he alludeth to the law of Moses: such as were to eat of the Passeouer, were bidden to put leauen out of their houses,Exod. 12.15 [...] 23.18. and 3 [...] 25. and to prouide that no leauened bread were found among them. The Israelites were not to kil the Passeouer, before they had rid their houses of it. It was not enough for them, not to vse, or not to touch leauened bread, but they were charged to remoue it from them, and then they should be sure not to be partakers of it, nor to be tempted by it, to eate thereof. To these euident proofes, it were easie to adde sundry other, but these are sufficient to shew vnto vs, that open and obstinate sinners are not to be fostered in the Church, but to be put out of it.
The reasons heereof are diuers, and that in Reason 1 diuers respects, both in respect of God, and in respect of the Church, and in respect of the offenders themselues. First, it would be reprochfull to God and his sonne Iesus Christ, if they that leade a wicked and wretched life should be admitted freely to his Table, as if his people were a cōpany or conspiracy of prophane persons:Col. 1.24. whereas the Church is the body of Christ. If then his body should consist of such filthy loathsome & stinking members, the reproch of it, would redownd vnto the head. The Apostle telleth the Iewes that the Name of God is blasphemed among the Gentiles through them.Rom. 2.24. If then wicked men should be suffered and cherished in the Church, the enemies of the Gospel, would take occasion thereby to blaspheme the Name of God, as if the Christian faith did either make men wicked, or did winke at wickednesse, or did encourage them to liue wickedly.
Secondly, by continuall company with the Reason 2 wicked, the godly are corrupted. We are all prone to euil, as Adam to lay hand on the forbidden [Page 259] fruite, we are ready to goe out of the way: and when we haue euil examples before our eyes, we soone take the occasion that is offered, as when fire and to we come together.
This reason is vrged by the Apostle, 1 Cor. 5, 6, 7, 11. Your reioycing is not good: know ye not that a little leauen leaueneth the whole lumpe? There is danger to the rest of the Church to retaine among them euill men. It is a meanes to spread sinne abroad into euery part, vntill the whole body become abhominable, and therefore it is better that one member be cut off, then that the whole body of the Church should perish. The offender then is to beare the punishment of his sinne, that the rest may be kept from sinning.
Thirdly, they are to be cut off, to the ende Reason 3 that such as are wicked liuers, may begin to be ashamed of themselues and their wickednesse. It is profitable to themselues, that their vngodlinesse should be punished, that they by the feeling of Gods chastisement may awake out of their sleepe, who, by sufferance & winking at their sinne, would grow more obstinate. This is the reason set downe by the Apostle in many places. The incestuous person, that had committed such fornication as is not so much as named among the Gentiles, must be barred and banished from the city of God, and deliuered vnto Satan, for the destruction of the flesh, that the Spirit may be saued in the day of the Lord Iesus, 1, Cor. 5, 5. We must haue no company with scandalous liuers, that they may bee ashamed. [...]ess. 3:14. In like manner also heretickes must bee proceeded against, and cast out by the highest censure, that they may learne not to blaspheme.
Before we come to the vses, let vs answer Obiection 1 a few obiections, thereby to cleere this point which hath beene gainsaied and contradicted by many. First, there is obiected against it, the Parable of Christ, Math. 13, 30. touching the tares, where the housholder commandeth his seruants to suffer the tares and wheat to grow together vntill the haruest, that is, the end of the world, verse 39. then shall the tares be gathered and bound in bundles to be burned, but the wheat shall bee gathered into the barne. This they expound, as if Christ should command the Ministers not to excommunicate any of the wicked, but to tollerate them together with the godly. But this were to make Christ to speake with two tongues, [...]er. and to vtter things contrary one to another: for in the 18. chapter of that Gospel, he doth expresly command it to be practised. Besides, we are not to sift euery part of a Parable, but to mark the scope. Now, his purpose is not to set downe the duty of the Ministers, but to comfort all the seruants of God, when they behold publike scandals and open offences euery where to arise, euen in the middest of the Church, so that it cannot bee cleane purged; forasmuch as in the end it shall come to passe, that albeit notorious sinnes breake out as vlcers in a body, yet all stumbling blockes shall be remoued and taken out of the way, and all that worke iniquity shall bee cast into hell. This is it that he teacheth, chap. 18, 7. Woe to the world, because of offences: for it must needs be that offences come, but woe to that man by whom the offence commeth. And the Apostle saith, There must be heresies, that they which are approued, may be made manifest, 1 Cor. 11, 19. Heere the faithfull and hypocrites are mingled together in the Church, as wheate and chaffe in the floore, and as good fish and bad in the net. When we see this, we ought not to be discouraged, but rather labour that we may be good Corne, fit to be gathered into the Lords Garner, when he shall send his Angels to gather out of his kingdome all things that offend, and them which doe iniquity; then hee shall cast them into a furnace of fire, where shall be weeping and gnashing of teeth, Math. 13, 41, 42. That this is the drift of Christ, and the meaning of the Parable, appeareth by the interpretation that is giuen of it in that place, wherein he maketh no mention at all of those seruants which are supposed to represent the Ministers: which, if it had bin as these would inferre, he would not haue left out. But he insisteth cheefely and principally vpon this, that when all things shall be dissolued, all offences and offenders shall be gathered together, and cast as it were one bundle into hell. They then are deceiued, that thinke it is not necessary to purge out the great and grosse offenders. The Church is the City of God, excommunication is the sword: it is the Schoole of Christ, this is the rod, as the Apostle calleth it: it is the Temple of God, this is as it were the whip, to scourge out such as abuse it & themselues: it is the body of Christ, this is as a medicine to cure the diseases of it: it is the vine and sheepfold, this serueth to keepe the foxes and wolues from it.
Secondly, some obiect that it is not needfull Obiection 2 vnder a Christian Magistrate, who is charged to punish such as liue dissolutely and disorderously, inasmuch as he beareth not the sword in vaine, Rom. 13. It belongeth vnto him to take away life or limbe, according to the nature and quality of the offence. What place then is there for excommunication and Ecclesiasticall iudgements? I answer, Answer. Christ hath setled this as a perpetuall order in the Church, Math. 18, 17. If he shall neglect to heare them, tell it vnto the Church: but if hee neglect to heare the Church, let him bee vnto thee as an heathen man, and a Publican. Where, alluding to the custome of the Iewish Church, hee sheweth also, that the Christian Church cannot want this spirituall iurisdiction. These thē are not contrary, they stand well together, neither doth the one hinder or ouerthrow the other. Neither are we to thinke, that Christ pointeth out the ciuill Magistrate, when he saith, Tell the Church: as some suppose,Erast. thes. but an Ecclesiasticall Senate. Neither doth he meane when hee saieth, Except hee heare the Church, let [Page 260] him be to thee as an heathen or a Publican, except hee heare the Magistrate that is of the same faith and religion with thee, thou maist go to law with him, as if he were an heathē or Publican, and haue him before the Romane Magistrate that is prophane. For Christ speaketh not onely to the Iewes that then liued, but giueth a remedy to bee vsed at all times. The promise that followeth, whatsoeuer ye shall binde on earth, &c. belongeth not to one time, or to one place, or to one people, nor to the ciuill Magistrate, nor to ciuill wrongs; but pertaineth to the conscience, and had bin impertinently & vnproperly added, if Christ had spoken of seeking ciuill remedy, against ciuill harmes and iniuries: which will farther appeare by the reasons following.
First, if by the word Church, the ciuill Magistrate were to be vnderstood, then ye words concurring in the text touching binding and loosing, and vsed elsewhere to the same effect touching opening and shutting, remitting & retaining of sinnes, shewing the Churches power, doe not signifie spirituall power, but ciuill: but they doe not so signifie, neyther were euer so vnderstood of any vntill our times.
Secondly, the authority heere spoken of was such, as the Disciples present should somtimes in person exercise and execute, for so Christ saith vnto them, verse 18. Whatsoeuer ye shall binde on earth, shall be bound in heauen, & whatsoeuer ye loose in earth, shall be loosed in heauen. But these exercised not ciuill power, but spirituall iurisdiction: therefore this authority heere spoken of, was spirituall, not ciuill.
Thirdly, Christs words are in this place imperatiue, Tell the Church. Whosoeuer saith that these words are but permissiue, onely suffering men so to do, and not imperatiue, enioyning the same, he goeth against the letter of the text and propriety of the words. But Christ commandeth no man to prosecute his brother ciuilly offending him, before the ciuill Magistrate. He commandeth to forgiue him and to be ready to take another iniury, rather then in law to pursue him, Math. 5, 40. Therefore, this action here in this sort enioyned and required at the offended brothers hands, in that Christ saieth vnto him, Tell the Church, is not a ciuill action, but must needs be a spirituall duty, whereby the offenders soule (abiding in sinne, and so in danger to be lost) is to bee recouered, if it may be by this meanes.
Fourthly, the ground and matter of this action (whereupon the whole is inferred) is not ciuill, for then it should more fitly haue beene named, [...], an iniury: but heere it is not so called, but it hath the expresse name of [...], sinne. Therefore the remedy also is spirituall, and the meanes to bring it to passe.
Likewise, he teacheth a little before of offences spirituall, and of the cure of them: then he sheweth our duty of seeking and recouering euen one brother going astray,Math. 18, 12, 13, 14. comparing this to the seeking and recouering of a lost Sheepe straying from the flocke in the wildernesse, which also is a spirituall affaire and businesse. These things being thus laide together, with the words immediately following, and both compared together; there is no shew of reason, why it should not concerne the same matter with the former, there being still one coherence and knitting vp of the argument, and that most fitly in this discourse.
Lastly, Christ was no ciuill Lawyer, neyther set any ciuill Courts and courses of law, neyther was this his calling. But this was his office, to giue order for his Church, and to establish the gouernment thereof. Neither was there any speciall occasion to speake of ciuill going to law: here was no question put to him concerning any such matter, so that he should thus haue answered nothing to the purpose. Wherefore, by these particular considerations we may conclude, that to take the word Church for a company of ciuill Magistrates, vsing ciuill, not spirituall authority, for a bench of Iusticers, or a Senate of Magistrates, hath no approbation of any author. In prophane writers, it signifieth a whole ordinary assembly of people met together for ordering ciuill affaires, guided therein by some Magistrate. They then are very much deceiued, that take the word in a ciuill sense, & vnderstand it of ciuill proceedings.
Againe, when the Apostle, speaking of the incestuous person,1 Cor. 5. willeth him to bee deliuered to Satan, for the destruction of the flesh, they expound it of an extraordinary punishment inflicted vpon him by the diuell, whereby hee tormented his body. Such a miraculous punishment was laide vpon Ananias and Sapphira by Peter, and vpon Elymas by Paul. But this is not the right interpretation & true exposition of this place. For albeit God oftentimes vse the diuell as his instrument, both to chastise his children, as we see in Iob, and to punish the vngodly, as we see in Saul, so that the power of Satan is the power of God; yet this is not intended by the Apostle,Parae. i [...] 1 C [...] 5. quest. 1. as appeareth by the circumstances which may bee obserued in this chapter.
For first, hee reprooueth the Corinthians, that they had cherished a most wicked man among them, and had not long before put him out, as verse 2. Ye are puffed vp: but he did not, neither could he reproue them, because they had not wrought a myracle, because the gift which Peter and Paul had as the Apostles of Christ, was not common to euery Christian, nor to all Churches: therefore hee reprooued them because they neglected an ordinary duty.
Secondly, he commandeth them that themselues should take him away, saying, Put him out from among you: but it had beene vnreasonable to require a myracle at their handes, which he knew they were not able to worke.
Thirdly, if he had intended such a miraculous action as they performed against hypocrites and enemies of the truth, what neede had there beene of a solemne assembly and consent of the Church? But in putting of him out, the Congregation had an interest, ver. 4. When ye are gathered together; &c: my spirit, with the power of our Lord Iesus Christ. [...]r. 5, 4.
Fourthly, this appeareth also by the ende for which he was to be deliuered to Satan, for the destruction of the flesh, that the spirit may bee saued in the day of the Lord Iesus; [...]r. 5, 5. that is, that he may repent of his wickednesse in this life, and so be saued in the life to come. This also is noted to be the end wherefore he deliuered Hymeneus and Alexander to Satan, that they might learne not to blaspheme, that is, yt they might renounce their heresies, and imbrace the true faith, and so repent of their former impiety and iniquity. Therefore hee would not haue him smitten with sudden death, and taken out of this life, and so the time and gift of repentance to be cut off from him.
Fiftly, what it is to deliuer to Satan, and to take away, the Apostle expresseth in other places; keepe not company with them, with such eate not, purge out the old leauen, that they may blush and be ashamed, & so amend their euill waies.
Sixtly, if this had beene meant of such extraordinary punishments, the Apostle might haue done this by his Apostolicall authority, and needed not to haue troubled the whole Church with it.
Seuenthly, that which the Apostle heere commanded, the Church no doubt practised: but they did not take him away out of this world by any myracle, neyther deliuered him to bee possessed and punished bodily by the diuell, but rather proceeded against him with the censures of the Church, as appeareth in the second Epistle, where he willeth them to comfort him being afflicted, [...]or. 2, 6, 7. to receiue him being penitent, and to cure him beeing wounded.
Lastly, if he had willed them to kill him, he had willed them to rush into the Magistrates seate, which he would neuer doe: for this is proper to the Magistrate alone that beareth the sword. Seeing therefore we haue the commandement of Christ, and the practise of the Apostle, to warrant the sentence of excommunication, there shall alwayes bee place for it in the Church, euen where the Christian Magistrate is setled & established. Paul would haue them assemble together in the Name of Christ, [...]or. 5, 12. that is, by his will & commandement: and afterward hee sheweth that the Churches office is to iudge them that are within, albeit the Magistrate haue a sword put into his hand by the ordinance of GOD. What then? There is a twofold sword, materiall, and spirituall; he taketh vp the materiall sword, and striketh with it. The Church handleth the spirituall sword, which is the word of God: so that the Magistrate taketh away the wicked one way, the Church another way. The Magistrate killeth and taketh away life, if the cause require: the Church medleth not with corporall punishment and shedding of blood. The Magistrate proceedeth directly according to the Lawes against offenders, albeit they repent; because he respecteth the execution of iustice, and the reuenge of the dishonour done to God: The Church proceedeth not in that order, but obserueth the degrees appointed by Christ,Math. 18, 15. If thy brother shall trespasse against thee, goe and tell him his fault betweene him and thee alone, &c: and if the offenders repent, they are ready to forgiue thē. For this is the marke whereat excommunication aymeth, and the end whereto it tendeth, yt the sinners being ashamed, may be brought to repētance, & that such as liue in the church might not be corrupted, forasmuch as a little leauen leaueneth the whole lumpe.
Lastly, it may be said that we should rather Obiection 3 labour how and which way to bring more into the Church, then to exclude any out of the Church. Men are ready to goe fa [...] enough out of it, but they returne slowe enough to it. We are to endeuour to call men to the Sacraments, wc are encouragements to godlinesse, rather then to keepe them frō them for their wickednesse. It is a signe we lacke charity toward them, when wee hide from them that which should do them good. I answer, Answer. it is our duty to do both of them, to wit, both to encourage them to godlines, and yet to keepe them from them so long as they lye in open wickednes not repented of: not the first without the latter, nor the latter without the first, lest wee bee compelled to giue that which is holy to dogges. Did the Lord himselfe want charity toward Adam, whē he sent him forth from the Garden of Eden, Gen. 3, 22. lest he put foorth his hand and take also of the Tree of life, and eate, & liue for euer? The Sacraments of God cannot profite or helpe wicked men. The Supper of the Lord is onely auaileable and comfortable vnto them which come worthily, to wit, with true repentance, with sound faith, and with vnfained charity: touching others, it turneth to greater iudgement and condemnation. This doth the Apostle teach, 1 Corin. 11, 27. Whosoeuer shall eate this bread, and drinke this cup of the Lord vnworthily, shall be guilty of the body and blood of the Lord. Is it not a worke of charity to stay his course that is running into dā ger, and like to hurt himselfe? to hinder our brother from such an action as that he eateth iudgement to himselfe, and maketh himselfe guilty of horrible sinne? This were a strange kinde of charity, to suffer a man to thrust himselfe through with his sword, or to cast himselfe downe headlong from a steepe Rocke, when we may hinder him from so doing. The Apostle Iude giueth vs other direction in his Epistle, that we should haue compassion of some making a difference, and others saue with feare, Iude 22, 23. [Page 262] pulling them out of the fire. Wherefore, there is no wrong done to impenitent persons, if they be excommunicated, and consequently barred from the Supper: but rather a great benefit is bestowed vpon them, and their saluation furthered by this means. Neither let any say, Obiect. that the Church vsurpeth vpon the Magistrate, and taketh from him his office. For if this were a good reason, Answer. it was neuer lawfull, neither euer shall bee, for the Church to excommunicate any offenders: because it belongeth to the Magistrate as his duty to punish offences, whether he be a Christian, or no Christian. How then is it, that wee take away this authority from the Church, in the time of a Christian Magistrate, and yeeld it to the Church when a wicked Magistrate is set ouer it, forasmuch as there is like reason and office of them both? If it bee farther obiected, Obiection. that there are some sinnes which an euill Magistrate will not meddle withall, as blasphemy against Christ, heresie, and such like, as Gallio the Deputy of Achaia, accounteth the mystery of religion concerning Christ, a question of words and names, and professeth, hee will be no Iudge of such matters; whereas, if it were a matter of wrong, he would heare thē, Acts 18, 15. Wherefore, vnder a wicked and idolatrous Magistrate, excommunication may be vsed, not otherwise. I answer, Answer. from the lawfulnesse of it vnder a Magistrate that is no Christian, we cannot conclude the vnlawfulnesse of it vnder a Christian Magistrate: for this is no good consequent, neither is it a sufficient cause against the expresse commandement and institution of Christ.Zanch. de redempt. li. 1. c. 19 The cause of the institution of excommunication is not the punishment of sinne, but the saluation of a sinner, the edifying of the Church, and the glory of God. But the scope of the ciuill Magistrate and his office, is to punish sinne, and respecteth not either the saluation or damnation of the sinner, so that albeit he repent, yet he spareth him not, but suffereth the law to proceede against him. The Church according to the doctrine of Christ, smiteth none with the spirituall sword, but such as are impenitent; and doth not this vnto death, but vnto life, and therefore receiueth them that repent. Againe, the manner that they both vse in correction is diuers: the Church correcteth by the word, the Magistrate by the sword, or such like outward punishment. To conclude this point,The vse of excommunication ought to be perpetuall in the church. the vse of excommunication ought to be perpetuall in the Church, whether it haue a Christian Magistrate or not, whether he doe his duty, or do it not. For first, the doctrine of reprouing our brother betweene vs and him alone, as also of taking two or three witnesses, ought to remaine in the church and haue continuall vse, whether the Magistrate be a Christian or Pagan. Therefore that also which followeth, If he heare not the Church, let him be to thee as an heathen or a Publican, whereby the doctrine of excommunication is established, ought to be perpetuall. If one part of this discipline stand in force at all times, then doth the other also, forasmuch as Christ maketh no exception betweene the one and the other. Againe, it is lawfull for the Church, whether the Magistrate be a Christian or no Christian, to loose them that are bound, and to receiue into the Church such as are cast out for their contumacy and continuance in sinne, when once they repent. Therefore also it is lawfull to cast out, and to binde those that are impenitent: and as the first is alwaies ratified in heauen, so also is the latter. For Christ without any difference or distinction gaue both these iurisdictions & authorities to ye church, Whatsoeuer yee shall binde on earth, shall be bound in heauen: and whatsoeuer yee shall loose on earth, shall be loosed in heauen, Mat. 18, 18.
Lastly,Paraeus co [...] ment in 1 C [...]. [...] where the causes of the Law are perpetuall & vniuersall, there the law must also be acknowledged to be perpetual and vniuersall. But the causes of this power of the church, are perpetuall & vniuersall, as first the comandement of Christ, Mat. 18, 18. 1 Cor. 5, 5. Secondly, that obstinate sinners being made ashamed, may bee brought to repentance. Thirdly, that no others should be infected by their euill life and corrupt example. Fourthly, because it is the ordinary office of the Church to iudge them that are within. Therefore,1 Cor. 5, 12. the Church hath this authority, when it hath christian Magistrates, as well as when it is without them.
Thus farre touching the remouing of obiections. Vse 1 The doctrine being cleered from all doubts that might distract vs, let vs now come to the vses. And seeing there ought to be excommunication of scandalous and impenitent offenders, it should moue vs to enquire and learne what excommunication is, not as it is commonly vsed, but as it ought rightly to be practised, to the end we may esteeme of this censure and sentence, and stand in feare of it: Excommunication therfore is a sentence of the Church, whereby a member thereof, Excommunication, what it is. conuicted of some greeuous crime, and by no means brought to repentance, is driuen out of the Church, and cut off from the communion and fellowship of the faithfull, that thereby he may be driuen to repentance. This description consisteth of diuers parts: first, it is a sentence of the Church: secondly, it must be executed vpon him that is a member of the Church. Thirdly, the party delinquent must be conuicted of some greeuous crime or crimes. Fourthly, it stretcheth to him that cannot bee otherwise brought to repentance. Fiftly, he is driuen from the visible and outward communion of the Saints. Lastly, the end or vse of it, is to make him ashamed that hath offended. These sixe seuerall points touched before in the former description, haue euident confirmation out of the word of God, which I will breefely prooue, and then make vse of euery particular.
First, I say, that excommunication is a sentence [Page 263] of the Church. [...]irst part [...]e descrip [...] Our Sauiour commandeth to tell the Church, Math. 18, 17. Loe here, to whom he sendeth vs. Againe, he saith, If he heare not the Church, &c. So the Apostle speaketh, 1 Cor. 5, 4. When ye are gathered together in the Name of our Lord Iesus Christ; From hence wee learne sundry points: first, such as are themselues out of the Church, and no true parts of it, haue nothing to doe with it. They haue no authority committed vnto them, and therefore whatsoeuer they shall do in this behalfe, is of no force, and no better then a sword in a mad mans hand. The keyes of the Kingdome of heauen are committed to the Apostles, and to their successors by Christ himselfe, that they should open the gates of heauen to the penitent and beleeuers, & shut the gates of hell: on the other side, open hell to receiue the impenitent, and shut vp heauen against them.
Secondly, we are taught from hence, the honour and dignity of the Ministery, how great it is, to binde and loose offenders, to open and shut heauen, to remit and reteine sins: so that it belongeth not to priuate persons. It is accounted, and most worthily, a myracle to be wondred at, that Elias did by his prayer shut vp heauen, that it rained not on the earth; and againe opened it, so that the heauen gaue raine, [...]es 5, 18. and the earth brought foorth her fruite. But this power of the Ministery is more maruellous, inasmuch as he brought onely a temporall punishment of famine vpon the land, but they inflict an euerlasting iudgment vpon the vnbeleeuers and impenitent persons. Great is the authority of Princes and Rulers of the earth. They may banish from their kingdoms such as are offenders, but they cannot banish and exclude any from the kingdome of God. They may binde the hands and feet of the body, but they haue no power to binde the soule and conscience. The Magistrate may say, Take his body; but the Minister may say, Let him be deliuered to Satan.
Lastly, we see from hence, that those Churches are deceiued, that cast from them this holy ordinance of Christ Iesus: they are as a body subiect to many diseases, yet want a soueraigne medicine to cure them. For albeit they haue the Christian Magistrate to assist them, and to resist euils: yet his iudgement is externall, not internall: he may punish, he cannot amend and reforme. Euery Church therefore ought to haue this remedy, to take away euill out of Israel.
The second point in the description of excommunication is, [...]e second [...] of the de [...]ption, that it must bee executed vpon him that is a member of the Church. For as it is the sentence of the Church, so it extendeth onely to such persons as are professours in the visible Church, and haue giuen their names to Christ, and submitted themselues to the doctrine and discipline thereof. This is expresly grounded vpon the words of the Apostle, 1 Cor. 5, 11, 12. If any that is called a brother, be a fornicator, or couetous, or an idolater, or a drunkard, &c: with such a one eate not. 2 Cor. 2, 6. For what haue I to doe to iudge them also that are without? Doe not ye iudge them that are within? In like manner, Christ in the Gospel prescribing this spirituall physicke to recouer dangerous sinners, saith, If thy brother trespasse against thee.
From hence we learne, what person is to be excommunicated, to wit, such an one as was called our brother, and registred in the number of the children of the church. For how can he be excommunicated, that is, cast out of the communion, who neuer was in the communion? Wherefore it belongeth nothing at all to those that are out of the church, as Turkes, Persians, Iewes, Pagans, and other Infidels, that were neuer baptized in the name of the holy Trinity, neyther had entrance into the church. This censure concerneth such as are reckoned among brethren, and not accounted strangers from the faith, and aliants from the Common-wealth of Israel. Hence it is, that when Paul had written in an Epistle to the Corinthians, that they should not keep company with fornicators, lest they should thinke he wrote this of all the fornicators of this world, he expoundeth himselfe, that he vnderstood it not of all wicked persons in generall, for then they must needs goe out of the world, Verse 10. but of such as were members of the church, and would needs be called brethren. These are they that giue scandall to the enemies of God and his Gospel: through them the Name of God is blasphemed, the church is contemned & slandered, the word is reuiled, the weake are offended, and the rest of the parts infected, and therefore deserue worthily ro bee excommunicated. The church taketh care of all her children, shee is as a carefull mother and tender Nurse that hath promised to bring them vp, & to see them rightly ordered and gouerned, and therefore ought to vse all good meanes for their recouery, that their spirit may bee saued in the day of the Lord.
Againe, we are put in mind heereby of the folly and corrupt dealing of the Church of Rome, who directly crosse the doctrine of the Apostle, and set themselues in the place and seate of God. For as they haue defiled the most holy ordinances of God, the word, praier, sacraments, and worship of God, so they haue horribly abused the institution of excommunication, as wee shall see farther afterward. The truth is, they haue nothing to doe with excommunication, they are fallen from grace, they haue denyed the faith, they haue defiled themselues with Idols, they will not haue Christs righteousnesse imputed vnto thē, they set vp their owne works, & seeke iustification by thē, they will not receiue Christ to be their onely King and Priest, they will merite saluation for themselues, and therefore they are not a true, but a false Church. But excommunication is the Churches right, it is [Page 264] none of theirs, that are not the Church: so that albeit they curse vs and banne vs euery yeare, yet it hurteth vs not, forasmuch as the curse that is causelesse, shall not come. But suppose they were the true Church, and wee out of the Church, (who hold all that refuse to be subiect to the Popes supremacy, to bee no Church at all) how commeth it to passe that they dare excommunicate vs, who neuer were of their communion, and do not belong to their iurisdiction? They teach, we are out of the bosome of the Church; and Paul affirmeth, that the Church is not to iudge them that are without: they are therefore abusers and prophaners of this ordinance, euen by their owne confession. Let them either admit vs to be parts of the true Church, or else remit vs to the iudgement seate of God, who iudgeth them that are without. 1 Cor. 5, 13. For as a Prince draweth out the sword against none but his owne subiects, so is this censure to be drawne out against none but such as are subiect vnto it; that is, the Church. If the Church proceed any farther, it may be said vnto it, Who made thee a Iudge and Ruler ouer them?
Lastly, let not vngodly persons & atheists that are out of the Church, bee encouraged heereby to continue in sinne, neither let any enuy their freedome and liberty, because they are not to be touched with Church-censures: but rather let them consider that they shall not escape scotfree; they haue God the Father, high possessor of heauen and earth, a sharpe and seuere Iudge against them and all their euill deeds: for thē that are without, God iudgeth, who wil giue to euery one according to his deserts. Thus much of the second point.
The third part of the description.Let vs go forward in the description. The third thing necessary to be obserued in excō munication, is, that the person offending bee conuicted of some greeuous & hainous crime either against the first or second Table of the law. Hence it is, that the Apostle nameth, not onely whoremongers, couetous, drunkards, railers,1 Cor. 5, 11. and extortioners, but also idolaters: so that as well hereticks and worshippers of Images, sorcerers and enchanters, and such like brethren, as drunkards and adulterers, are to be excommunicated. In like manner, Christ himselfe expresseth not the seuerall kindes of sinnes, for which the brother that offendeth, is to bee excommunicated, but contenteth himselfe to say onely in generall, If thy brother trespasse against thee. So the Apostle Paul teacheth, Tit. 3.10. A man that is an hereticke, after the first and second admonition, reiect. Hereby then we see, that a man is not to be excommunicated and put out of the Church for euery trifle, or for euery sinne, but for scandals and offences that are notorious. A master will not discharge out of his house a seruant that hath serued him, for euery trespas: neither doth the Magistrate draw the sword for euery breach of the law. So ought it to be with the officers of the Church. Again, excommunication must not be vsed at the first, but as the last remedy. A Chirurgeon accounteth lancing, searing, & cutting, a desperate cure. When he commeth to his patient, and findeth swelling and soares in the body, he doth not by and by proceede to cutting off an arme or legge: he vseth first purging and other gentle meanes to try whether he can do any good that way or not. So should it be with vs, according to the counsel and commandement of Christ, he requireth priuate admonitions & exhortations, priuate reproofes and rebukes: and then two or three with vs,Mat. 18, 1 [...]. that in the mouth of two or three witnesses euery word may be established. There is required of vs, patience and much lenity, waiting whether he will by this meanes be amended. Lastly, we may gather from hence, that whiles sinne is secret and vnknowne, no man can bee excommunicated: but then onely when it is made publike and manifest vnto all. Now then it is made publike, when the Church is acquainted with it.
The fourth point in excommunication,The fourth part of the description. is this, that it stretcheth to him only that cannot otherwise be brought to repētance. The cause then, why the church is compelled to proceed so farre against some of her children, is, obstinacy & impenitēcy. For when there is in such offenders, both open wickednes, whereby the Church is offended; & notable stubbornenes, wherby the church is contemned, so that they can by no meanes of the word publikely, & of ye admonitiō priuatly, be reformed, excommunication must follow of necessity, that hereby (if it be possible) some good may be wrought in them. Hereupon Christ himselfe saith, If he neglect to heare the Church, let him be vnto thee as an heathen, or a Publican, Mat. 18, 17. Such therfore as haue offended, and truly repent of their sins, giuing euident testimonies of their vnfained conuersion, ought to be spared, & not censured: to be comforted, not terrified: to bee retained in the church, not reiected & cast out of the Church. Secondly, this sheweth that impenitency is a most greeuous sin, and next to infidelity the greatest. For as faith is the mother of repentance, so is an vnbeleeuing heart the cause of impenitency. Of all iudgements that God bringeth vpon the sonnes of men, none is greater then the want of repentance, to haue an heart that cannot repent. To fall into whoredome & drunkennes are greeuous sins, and wound the conscience, & weaken our comfort and assurance: howbeit to continue in them without feeling of them and turning from them, is worse then the committing of the sins themselues. This made the Apostle say,Rom. 2, 4 [...]. Despisest thou the riches of his goodnes, and forbearing, and long suffering, not knowing that the goodnesse of God leadeth thee to repentance? But after thine hardnesse and impenitent heart, thou treasurest vp vnto thy selfe wrath against the day of wrath, and reuelation of the righteous iudgment of God. Among all the blessings of God giuen vnto vs, wee must make great [Page 265] account of a soft and tender heart, which the Prophet calleth an heart of flesh, opposed and set against the stony heart. Such are soone checked and controlled. Lastly, wee learne from hence to make a difference betweene sin and sin, and betweene sinner and sinner. All men fall into sin, and if we say, we haue no sin, we deceiue our selues, and make God a lyar. Neuerthelesse, some are penitent sinners, they hate their sins, and doe with might and maine striue against them. They fight against them as against their enemies. Others, cherish sinne in themselues, and are resolued to continue in them. They make no conscience of them, and cannot be brought to repent for them. Such are not fit to be held members of Christ, and Citizens of the kingdome of heauen, & therefore iustly deserue to be cast out of the church.
[...]fth [...]f the de [...]on.The fift point containeth and includeth in it the substance of excommunication, namely, that it driueth impenitent offenders from the visible and outward communion of the Saints from whence also it hath his name. Open sinners and scandalous liuers are not worthy to liue among the faithfull, nor to come to publike prayers, nor to be partakers of the Sacraments, nor to be admitted to the assemblies of the Church; forasmuch as they would prophane all they touch, as Adam, the tree of life, and therefore was driuen out of the garden. Hence it is, that Christ would haue vs account them as heathen and Publicanes. The Gentiles for religions sake were enemies to the church, and therfore in religion the Iewes were to abstaine from their society & fellowship, whereas in common affaires of this life they were not so restrained. [...]t the [...]icanes [...]. The Publicanes were such as had receiued an office from the Romanes (to whom the Iewes were subiect) to gathet tribute, being as it were Collecters of subsidies, taskes, and tallages impoled vpon the Iewes, who thought it vnfit and vniust that they beeing the Lords people, should pay tribute and custome to the Gentiles, as appeareth in the history of Hezekiah, and of Ioachim in the bookes of the Kings, and by the question propounded vnto Christ in the Gospel, [...]h. 22, 17. Is it lawfull to giue tribute vnto Cesar, or not? Wherfore they were accounted the enemies of the people, and the betraiers of their owne Nation, they coupled them with sinners, and hated thē vnto the death, albeit they professed the same religion, and oftentimes met together in the place of Gods worship. They abhorred these, and could by no meanes brook & abide these men, who for the most part were extreme couetous and catch-polles, [...]e 19, 8. exacting more then was due for them to receiue, or the people to pay: howbeit they hated them not as the enemies of their religion, but as men of a wicked & offensiue life. The Apostle likewise decreeing and determining what should bee done with the incestuous person, willeth the church to deliuer him to Satan, [...]. 5, 5, 7, 13 to purge out the old leauē, and to put away from among themselues that wicked person. Heereby then we see, that these obstinate offenders are to be separated frō those good things which the Lord commandeth & communicateth in his church, as the word, sacraments, & praiers. These are holy things for holy and sanctified persons; but they are as filthy swine, to whom holy things may not bee cast, and as dogs, to whom the childrens bread doth not belong. Now one of the cheefest ends of the censures of the Church, is to preserue holy things in their purity, and to deliuer them, as much as may be, from contempt. Obiection. If it be said, the word is the ordinary meanes of saluation; if then they be denied the word, they be barred from the means of repentance. I answer, Answer. these are such as the bare word can worke no good vpon, and therefore they are vnworthy of it: except peraduenture when some part of the Scripture is expounded, and such doctrine deliuered, as by all probability and likelyhood may serue to bring them to repentance. To admit of them at such times, may seeme not altogether vnprofitable, as for example, when the Minister shall haue or take occasion to handle excommunication, and to shew what a fearefull thing it is to be cast out of the Church, and to bee deliuered to Satan, the enemy of mankinde, and to become his bondslaue. Besides, they want not altogether the meanes of repentance, seeing they are priuately to be admonished, not to be hated and counted as enemies, but euery one is to labor their conuersion. This appeareth farther in these foure points. First,Duties to bee performed to excommunicate persons. we must loue the persons of the excommunicate in the Lord, and thirst after their soules health. Secondly, it is our duty to exhort and rebuke them, so that albeit we loue them, we must take heed we do not flatter them, and so harden them in their sinnes. Thirdly, we are bound to pray for those that are bound by the Church censures. We are not to pray with him, but it is required of vs to pray for him, that God would open his eies & turne his heart. Lastly, we are to assure him, that vpon his repentance we are ready to imbrace him and to receiue him as a brother: forasmuch as there is ioy in heauen for one sinner that conuerteth. Againe, it teacheth vs to auoid the conuersation of such as are cast out of the Church, so far as we can, & are not by some necessary duty as by a band or chaine tyed vnto them, as we shall farther declare afterward. To be familiar with such, giueth thē encouragement to continue in that dangerous and damnable estate. Lastly, wee see it is the duty of the Church, to purge it of such offenders, as a corrupt body of grosse and superfluous humors. We see in the time of the Law, they had in the Tabernacle, not onely the Candlestickes and the Lampes, to giue light: but also pots, pannes, shouels, beesoms, snuffers, snuffe-dishes, & such like vessels and instruments as serued to carry and conuay away all filth and vncleannesse from the place of assembly of the Congregation.
Prou. 25, 4.The Lord will haue the drosse taken from the siluer, that there may come forth a vessell for the finer: neither will he haue any root that bringeth foorth gall and wormewood to be among his people.
Now we are come to the last, but not the least point to be obserued in excommunication,The sixt part of the description. which is, that the principall scope and end of it, is the saluation and recouery of the offender, and the bringing of him out of the wildernesse into the sheepfold of Christ, frō which he wandred and went astray. By his repentance the knot is loosed, which before was strongly tied. It is a medicine, bitter indeed, but wholesome: vnpleasant to the flesh, but profitable to the soule; as an hot iron that seareth and putteth to paine, but it tendeth to health: it worketh sorrow, but it is the godly sorrow that causeth repentance not to bee repented of. The Apostle sheweth this at large in his second Epistle to the Corinthians, speaking of the fruite of the excommunication of the incestuous person, it wrought many worthy effects of true repentance; he was ashamed of himselfe and of his sinne, he had sorrowed greatly for it, and was very neere to desperation, so that he willeth them to forgiue him, 2 Cor. 2, 7, 8. to comfort him, to loue him, and to receiue him againe as a Christian brother. Let no man therefore condemne this censure, or open his mouth against this ordinance of God, so souereigne, so profitable, so necessary: forasmuch as the Church casteth them out for a season, that it may receiue thē againe for euer. Secondly, let no man condemne such persons as stand excommunicated; though we cannot admit of them as Christian brethren, yet they are naturall brethren, & may belong to Gods eternall election. The incestuous Corinthian was iudged of many, 2 Cor. 2, 6. and put out of the society of the Church; yet he was brought to repentance, & laid hold of the promises of the Gospel. We haue this notable example commended vnto vs, that we should make good vse of it. He suffered a greeuous punishment for a greeuous offence, but it was onely to humble him, and to bring him to see his sin, which otherwise he could not, he would not. Lastly, we see that whatsoeuer power is giuen to the Pastors of the Church, is giuen to edification, and not to destruction, 2 Cor. 10, 8. God intendeth and the Church respecteth the destruction of the flesh, and the mortification of the deeds of the old man, but the saluation of the spirit in the day of the Lord. If then this ordinance worke not this sauing effect, it cometh through their fault that doe abuse and contemne it.
Secondly, seeing obstinate sinners are to Vse 2 be excommunicated,The fearefull estate of excommunicate persons. it doth shew vnto vs the fearefull estate and condition of such as are iustly excommunicated, & cut off from the society of the Church, and from the company & communion of beleeuers. They are dragged as dead carcasses out of a City, that others should not bee annoied with the stench and contagion of them. This may appeare vnto vs by many particulars.
First, they haue their names blotted out of the number of the people of God, Gen. 17. Luke 6, 22. This maketh their names to rot, & as dead branches to wither away. No man looketh vpō them but with remembrance of their sin, & with terrour and detestation therof. This is the highest punishment in ye church, it is as a piercing thunderbolt cast downe from heauen vpon the heads of dissolute liuers and incorrigible persons. What greater honor can there be, then to bee the sons and daughters of God, whereby God is made their God? as for others, they are cut off from his protection, they can looke for no blessings to come from him, but all plagues and curses to ouertake them. This is a misery of all miseries: for as he is the God of his people,Hebr. 1 [...]. so he is a consuming fire to burne vp all his enemies. If then we be his people, he loueth vs, he defendeth vs, he heareth vs, he receiueth vs, he honoureth vs: if not, he hateth vs and withdraweth his grace from vs, he leaueth vs as a prey to our spirituall enemies, and cloatheth vs with shame as with a garment. For as the Psalmist pronounceth that people blessed, Psal. 144, [...] whose God is the Lord: so we may truely affirme on the contrary, Cursed is that soule yt hath not the Lord for his God. So thē, the excōmunicate are contemptible persons, and as it were outcasts, the shame of men and the contempt of the people. They are the sonnes of the earth, and may worthily blush to haue any of Gods seruants looke vpon them. They may wander vp and down in the night times, like Owles that hate the light, but may be ashamed to come out of their houses in the day. It were happy for thē if no man did know them, or did speak of thē; wheras now they are neuer remembred without a brand of reproch. All men point at them in the streetes, and are ready to hisse them out of their sight. No man regardeth them that regard not the Lord and his law.
Secondly, the sentence that is pronounced on earth, is ratified in heauen. These men think and perswade themselues that they haue to do onely with men, and so shake it off and set lightly by it, that it might not fit in their conscience: but being iustly pronounced against them in the Consistory of men, it is strongly confirmed in the highest Court of Heauen, as Christ testifieth,Mat. 18, 1 [...].19, 20, What soeuer yee shall binde on earth, shall be bound in heauen. Let no man therfore diminish his sin and lessen his disobedience, as if it were done onely vnto men, or published onely by the Minister, forasmuch as the Lord verifieth the sentence pronounced by him. For Christ Iesus is the Author of it, 1 Corinth. chap. 5, ver. 4. the Corinthians beeing charged to put out from among them him that had offended, must do it in the Name, that is, by the commandement of CHRIST. It is no deuice & inuention of man, for then it [Page 267] it might be eyther contemned, or lesse esteemed; but it is the sentence of the great Iudge, more fearefull then the message of death, instituted of him for the recouery of such as are fallen, and hee will make all his ordinances auaileable and sufficient to accomplish his wil. The end of it is not, to make him that was our friend, to become an enemy: him that was our brother, to become an aliant: him that was in the couenant, to become a stranger to the couenant: but the vse of it rather is, when a man is become an enemy, to reconcile him vnto vs: and when he hath made himselfe a stranger from the couenant and Church of God, to call him backe to an holy communion with vs. For the Ministery of the word, and the discipline of the Church, doe tend to the saluation of men, as we noted before. If the Ministery of the Gospel fall out to be the sauour of death vnto death, it is not the proper effect of the Gospel: the fault is in them that perish, and are of old ordained to destruction, 2 Cor. 2, 15, 16. So then, this censure shall not be without his effect one way or other, but shall worke either the destruction of the impenitent, or the saluation of the penitent. Seeing therefore God himselfe ratifieth this solemne sentence, we should stand in feare of it, & take heed we contemne it not. Let it moue vs vnto repentance, being assured that it shall not be in vaine. Is not the prisoner afraid of the sentence of the Iudge? and when that is published, doth hee not cry out for mercy? When the Lyon roareth, do not the beasts of the forrest tremble? Let vs not therefore bee more senselesse then the Oxe and Asse, then the Horse and Mule that are without vnderstanding, but tremble vnder the mighty hand of Gods chastisement, as the childe vnder the rod, considering, that when the Minister pronounceth the sentence on earth, God denounceth iudgement from heauen, and threatneth to performe it to the vtmost.
Thirdly, the excommunicate are barred from the Word and Sacraments, and from the praiers of the Church. The word can do them no good, the sacraments would do them hurt, we cannot ioyne with them in praier, nothing will preuaile with them. We cannot blesse them & salute them in the Name of the Lord. We passe by them without acknowledging any fellowship or brotherhood with them, neither doe they which goe by, say, The blessing of the Lord be vpon you, [...] 29, 8. we blesse you in the Name of the Lord. They are swine that must be kept from the food that God hath prepared and prouided for his children. Who doth not account the state of Nebuchadnezzar, most wretched and lamentable, when for his pride and presumption against God, he was driuen from the company of men, [...] 4, 25, 33, [...]d 5, 20. and did eate grasse as Oxen? He that before was fed with the fattest and finest of the wheat, when his heart was lifted vp, and his minde hardned, had his glory taken from him, and was deposed from his kingly throne. But the conditiō of these beasts is worse, they want the food of eternall life, and are fed with huskes; they are not suffred to sit at the Lords Table, nor to be in company with his people. They are as runnagates and fugitiues from the face of God, as Caine. They are possessed in a fearefull manner with Satan, as Iudas. The Spirit of God is departed from them, and an euill spirit is vpon them, and vexeth them as Saul. Their hearts are hardned, and they are turned into stones, as Pharaoh. They are stinking chanels and filthy sinkes, and are swept away like dung, as the house of Ieroboam. They are most prophane, and haue solde their birthright, as Esau. They say in their hearts, there is no God, like the foolish atheists. They pray not vnto God, and if they should, their praiers are not acceptable, but abhominable. All that they doe, is reiected and despised, so long as they continue in this estate. If these things were duely considered, as hitherto they haue beene opened vnto vs, and that they had eyes to see them, they might be all-sufficient to breake their stony and steely hearts in peeces, and to enforce them not to remaine one houre in this condition. But behold, yet greater things and more fearefull then these.
Fourthly, our Sauiour teacheth, that they are to be called and accounted as the heathens and Publicanes, Mat. 18, 17. We see then, what we must account of them, no otherwise then Christ hath taught vs, though they were our wiues, or our husbands, or our children, or our seruants, or our kinsfolkes, or our friends, they haue their names giuen vnto them, they are no better then the heathen and the Publicanes. Hee speaketh in these wordes according to those times, as if it were said to vs for our better vnderstanding: Let him be to thee no longer a Christian brother; let him be no part nor member of the Church; account him no faithfull person, but as a Turke or Sarazin. Wee glory in the name of Christians, but such are not to be held in the number of them, but are as rotten members to be cut and pulled from the body. The heathen had no communion with the Iewes, nor the Iewes with them in matters of religion. The Publicanes were men giuen ouer to couetousnesse, vnrighteousnes,Excommunicate persons are infamous. extortion, oppression, and to all kinde of iniquity. If a man should meete them, and tell they are as the Pagans and Paynims, or call them Publicanes & sinners, they would scarse endure it, they would be at defiance with him, they would think they had wrong offered vnto them. Neuerthelesse, we heare and cannot be ignorant, what Christ hath pronounced with his owne mouth; shall he say, that if these cannot be gained, neyther by the priuate admonition of the brethren, nor by the publike warning of the Church, Let him be vnto thee as an heathen man, and a Publicane: and shall wee be afraid to speake as he speaketh, to cal them as he calleth, and to name them as he nameth them? These are as true & as fit names for thē, [Page 268] as that which they receiued at their baptisme. If they be ashamed of the names, let them also be ashamed of their sins: and if they scorne to be branded and vp braided with them, let them consider the cause which maketh them to deserue them. Wherefore, all excommunicate persons are infamous, and of euill note. Euery man must thinke of them, and speake vnto them, as they deserue, that they seeing how others are ashamed of them, may learne at last to be ashamed of themselues.
Fiftly, the Apostle teacheth, that such are to bee deliuered ouer to the power of the diuell, that they may bee knowne not to bee the members of Christ, but limbes of Satan: neither to be heires of heauen, but inheritors of hell: not vnder the protection of GOD, but in the power of the Prince of darknesse: forasmuch as such as contemne the admonition and reprehension of the Church, haue lost the communion of Saints, and are become the bondslaues of the diuell. This we see very plainely, 1 Cor. 5, 3, 4, 5. For I verily as absent in body, but present in spirit, haue iudged already, as though I were present, concerning him that hath so done this deed, In the Name of our Lord Iesus Christ, when ye are gathered together and my spirit, with the power of our Lord Iesus Christ, To deliuer such a one vnto Satan, for the destruction of the flesh, &c. So was Hymeneus and Alexander deliuered vnto Satan, 1 Tim. 1, 20. that is, cast out of the Church of Christ. The reason of this manner of speaking, is this, because Christ is the head of the Church, and promiseth that he will bee our King, and maintaine vs by his power. Wherefore, whensoeuer we are cut from the Church, and haue Christ no more to bee our head, needs must we be laide open and naked as a prey, to the tyranny of Satan. For Christ reigneth among his own, he keepeth his sheep in his fold; such as wander from it, are left to be deuoured of the wolues. Hee speaketh of two persons whom he singleth out for examples sake. We are not so moued with iudgements as we ought to be, and therfore it is requisite, that we haue some men set before our eies, that we may consider better of our selues and learne to walke in feare before him, and carefully to take heed to our waies. And if by this separation from the Church, and deliuerance to Satan, they be not reformed, yet it shall shut their mouthes, and bridle their tongues from speaking euill against God and his truth, and preserue the Church in purity and verity. For to this end he setteth a note of infamy vpon them, and brandeth them with a marke in the forehead, (as we see malefactors burned in the hand) that they might no longer be of any eredite, either to hinder the saluation of the godly, or to draw the weake to destruction. If any man had the question asked of them, whether they would willingly be deliuered ouer to Satan, to haue him their Lord to rule them, their Prince to leade them, their God, to haue the whole gouernement of them, they would shake and tremble at the thought of it. For who would openly professe himselfe to bee the seruant of such a master? & the bondslaue of such a tyrant? Notwithstanding, this refusall and deniall in words, all excommunicate persons must know, that while they remaine out of the Church as filth cleansed out of the streete, or as dung swept out of the house, they are committed to the custody of Satan, as prisoners to a Iaylor, who will keepe them safe and sure if possibly hee can. For who reigneth out of the Church but the diuell? The world is his kingdome, and their hearts are his throne, where he sitteth as in a principality. These men, so long as they continue thus separated, cannot be saued; forasmuch as out of the Church there is no saluation, but a fearefull looking for of iudgment, and fiery indignation which shall deuoure the aduersaries.
Sixtly, this also serueth to note out the most fearefull and dreadful condition of all excommunicate persons, because, beeing cast out of one Church, they are banished out of al churches. All are to take them as Gentiles and heathen men, wheresoeuer they liue; all are to shun them, among whomsoeuer they come. This point also notably sheweth the greatnes of their punishment, and serueth to adde somwhat to the heape of their iudgements. When they are cast out of one Church, if they might be receiued into another, and by changing their dwelling, bee admitted as members of yt Church, it might much mitigate the sharpnesse of the censure; for that were but as it were to leaue one house and betake them to another, as a stranger that is driuen out of one chamber, and lodged in another. But it is not so with them. The Churches throughout the world, as louing sisters, doe hold communion one with another, whom one receiueth, all do receiue: whom one reiecteth, all do reiect: and such as haue dealt otherwise, haue bin sharply reproued, as were easie to bee shewed out of sundry Histories, Fathers, and Councels,Aug epist. 14 if it were expedient or necessary. If a seruant that belongeth to one certaine family, did certainly know, that being cast out from thence, hee could be receiued no where beside, it would make him carefull to please his master, and fearefull to offend him. If a man that hath his dwelling in a house where he is well entertained, did know that if he should be turned out of it, he could be suffered to dwell in no other place, but must wander vp and downe as a sheepe from the sheepefold, it would make him make much of that house, and to take heed he were not remoued and displaced out of it. Thus should it be with euery one of vs; the Church is Gods house, and his children are of his family: if we be put out of it, as a servant turned out of service for his misbehauior and misdemeanor, whither shall we go? or who shal receiue vs? we must say as the disciples did to Christ, To whō shal we go? thou [Page 269] hast the words of eternall life, Iohn 6, 68.
The Churches of God haue all cast him out, whom one hath cast out: and therefore he is become a member of Satan, and a limbe of his Church. For as God hath his Church, so the diuell hath his chappell. If we be not parts of the Church of God, we belong to the Synagogue of Satan. It were good therfore that all those that are Church-officers would look to this, and haue a great care that no excommunicate persons, such as they heare or know to be excommunicated in other places (as wel as those that dwell among themselues) doe shroud in themselues as the guests that had not on his wedding garment came vnto the feast, Mat. 22, 12. When they are cast out of the Church, and cannot resort to their owne parish, they betake themselues to other, beeing ashamed to be of no Church: albeit so long as they stand in that estate, their hearing and praying are abhominable. Let not vs therfore harbour any such vnruly and disordered persons, who shake off the cords of discipline from their shoulders, & suffer not themselues to be tyed with any chaines of order and obedience.
Lastly, to these things we might adde sundry decrees and constitutions established by humane lawes and ordinances of Princes; the which albeit they bee not instituted of God, and expressed in his word, yet they are not contrary to the word, but serue to adde farther strength to these things, and to set forth the horrible and hideous condition of such persons as are put out of the Church: to the end that such as will not be won by a loue of the word, may by encreasing of the punishment, & as it were by doubling of the strokes, be made to stand in more feare. They are reputed as outcasts and outlawes: we heard before, that they were out of Gods protection: now we must vnderstand, that they are out of the Princes protection, and haue no benefit by the law. Others shall haue actions against thē, but they against none: others may sue them, and recouer their right from them, but they can wage law against none. They are not allowed to dispose of their goods, and to make their last will and testament to set their house in order. They are not thought worthy to be witnesses to testifie any truth: for whatsoeuer commeth out of their mouth, is holden either false or suspected. They are not to be buried in Christian buriall, but as they are out of the Church in their life, so they should not come neere it after their death; and as they would not liue among the faithfull, so their bodies should not lie among the faithfull, nor come into the sepulchers of their fathers, that they might not bee honoured either dead or aliue. Thus standeth the case with these wicked mē, this is the fearefull condition of such as are iustly excommunicated: they are shut out of ye Church (where only saluation is to be sought and can be found) as heathens and Turks; they are accounted as dogs and swine, to whō holy and heauenly things doe not belong: they haue no title or interest to the kingdome of God: they are excluded from Christ, & remain vnder the subiection of Satan: they haue no right in the priuiledges of the Church: they haue not God for their Father: they haue not Christ for their Redeemer and Sauiour: they haue not the holy Ghost for their Comforter and Sanctifier: they haue not the Church for their mother: they haue not the faithfull for their brethren: they haue not the Angels for their guard: they haue not the vse of the word and praier with the Saints: they haue no remission of sins,Iohn 20, 23. and therefore can looke for no resurrection to life and immortall glory: for that they are in worse case then dogges, then swine, then toads, then serpents, while they stand in that heauy state. They are bound on earth, and therefore do remaine fast bound in heauen. Wee haue profited well, if we haue learned to feare the bloody stroke of this censure, which woundeth deeper then a two edged sword. If any say, how can the Church of God deale thus toward any, Obiection. which is a louing and tender mother, not an vniust stepmother? I answer, the Church of Christ is not onely a tender mother to the obedient, Answer. but a sharpe executioner against the disobedient, hauing vengeance committed vnto her of God, to correct and punish, nay, without repentance vtterly to destroy. Hence it is, that Salomon in his most excellent song, describeth it to bee comely as Ierusalem, and terrible as an army: Cant. 6, 7. and Psal. 149, 6, 7. Let the high praises of God bee in their mouth, and a two edged sword in their hand, to execute vengeance vpon the heathen, & punishments vpon the people. Hence also it is, that Iude exhorteth the church, in taking pitty of some, to saue others by feare, pulling them as it were out of the fire. Iude 22, 23. But the Church in those daies had no other meanes to strike any feare into the hearts of stubborne persons, & obstinate offenders, that were as it were firebrands halfe burnt and consumed, but by this Ecclesiasticall punishment. Such are to bee cured with mercy & compassion, as sin of ignorance and infirmity: but such as otherwise are incurable, must be terrified & affrighted as it were with the stroke of a thunderbolt, and the flash of a lightening, and the force of a sword, that if it be possible, they may be saued with feare and terror. True it is, the meanes of feare are two,Two waies & meanes to put men in feare. Rom. 13, 4. the one ciuil, by the power & authority of the Magistrate, who beareth not the sword in vaine against offenders, as the Apostle teacheth, If thou do euill, be afraid; for hee beareth not the sword in vaine, for he is the Minister of God, a reuenger, to execute wrath vpon him that doth euill. This meanes, which is in it selfe an wholesome preseruatiue, the Church wanted at that time, and therefore it cannot bee vnderstood in this place. The other meanes is spirituall which indeed is yt which the Apostle: meaneth, respecting the soule, not the body. This is of [Page 270] three sorts,Three censures of the Church. and all of them haue their proper time, and place, and vse, and obiect, according to the nature of the offence, and party offending, to wit, admonition, suspension, and excommunication. The first is admonition or exhortation to amendment, which also is ioyned with reprehension and denuntiation of Gods iudgements against the party not repenting. This is done with words alone. The practise heereof we see in God toward Adam, Gen. 3, 11, and toward Caine, Gen. 4, 6, 7. The abuse of it we see in the high Priests & Scribes Acts 4, 18. who threatned the Apostles streitly, and commanded them not to speak henceforth, nor teach any more in the Name of Iesus. This is the beginning and first degree of the Church-censures. The second proceedeth farther, and that is suspension, which taketh place when the former taketh no place. Suspension is a punishment inflicted, wherby the offenders are for a time barred from the Lords Supper. This is not a separation from all the holy things, but from some only: which howsoeuer those of the separation that are fledde from vs, scoffe at and deride, yet it hath good warrant and sure foundation out of the word. And as it is an higher censure then admonition, so it is lower then excommunication. Of this the Apostle seemeth to speake, 2 Thess. 3, 14. If any man obey not our word, by this Epistle note that man, and haue no company with him, that he may be ashamed, yet count him not as an enemy, but admonish him as a brother. The person excommunicated, must be counted as an heathen and a Publicane, the party suspended as a brother: these two, to bee accounted as an heathen, yet respected as a brother, cannot well agree together. This was shaddowed out in the booke of Leuiticus, by the ceremonial law, chap. 13. where the Priest is commanded to iudge of the plague of leprosie, if at the first the leprosie did not appeare manifestly, by such signes as are there described, he should shut him vp seauen dayes: and at the seauenth day, he should looke vpon him againe: and if as yet it did not appeare plainely and euidently what it was, hee was to shut him vp seuen daies more, and afterward should pronounce him cleane or vncleane, according as he should finde by the tokens and arguments prescribed in the word of GOD: euen so in iudging of the spiritual leprosie, the like wisedome or rather greater is to bee vsed by the Gouernors of the Church vnder the Gospel. If a brother should bee vehemently and publikely suspected to haue committed some notorious crime, to the dishonour of God, to the wounding of his owne conscience, and to the scandall of the Church, and thereupon the Church-Gouernors after citation of him, should enter into the examining of the matter, and at the first, finde onely great presumption, or some cause of suspition or probable coniecture, but no plaine or manifest proofe against him; it is meete they take farther time for more certaine triall of the matter, and in the meane season suspend him from the vse of the Sacrament, but not frō hearing the word, vntill it may farther appeare and better be gathered (if it be possible) whether he be guilty or not guilty: and charge the faithfull to haue no fellowship with him, that he may bee ashamed. The third censure is excommunication, which is a separation from al holy things and the priuiledges of the Church, casting out of their publike communion and priuate fellowship, such members as openly offend by some greeuous crime,Gen. 17. [...] Ezr. 10, 8 Math. 18, [...] 1 Cor. [...]. [...] because to their sinne they adde the obstinate contempt of the admonitions giuen vnto them: to the end themselues may be ashamed, and others warned & feared by their example, and kept from the like infection. We are forbidden to eate and drinke with such, if they be knowne to be so: and to keepe company with them familiarly, as their friends, fellowes, and companions: for this were to be one with him that is as an heathen and Publican, and deliuered vp to Satan. Seeing then, this censure is so full of horrour and terror being vsed according to the word of God, it followeth, that they which do not reuerence and regard it, are desperate sinners, of whom we can haue little or no hope so long as they continue without the publike meanes of saluation. They are as it were the forlorne hope, and neere vnto destruction, while they lightly esteeme this sword drawne out against them, or do make a sport at it, or are not humbled by it, or seek not to be absolued from it. They that are thus minded, stand not in feare of God or the diuell: they regard neither heauen nor hell, neither saluation nor damnation. They are vnder Gods wrath, and yet feele it not: they dwell in the suburbes of hell, and yet know it not: Satan hath set vp his throne in their hearts, and yet they see it not: they are shut out of heauen, and yet they mourne not for it: they are captiues and bondslaues vnder sinne, and yet they haue no desire to be restored into the liberties of the sons of God, nor any care to haue their liues reformed. They cast vp a sauour in the nostrils of God & men, which annoyeth the house with the lothsome and filthy stench of it. Such as are hotly pursued by enemies, and flye to some Citty for succour or sanctuary, if the gates bee shut against them, they are left as a prey to the mercy of others that are mercilesse. God hideth those that be his, in his Tabernacle, and keepeth them safe as it were vnder his wings: but these are deliuered vp to the diuell, who gouerneth them and worketh in them, yet (alas) they are not afraid to serue such a master. God hath left them and forsaken them, who haue left and forsaken him, and euen shut vp heauen gates against thē, as it were with strong bars, which were enough to astonish them, if they had any life of Gods Spirit in them: notwithstanding, all this cannot enter into their dead hearts.
God giue them grace (if they doe belong vnto him) to thinke vpon these things, and seriously to consider of them in their hearts, while the acceptable time is: if not, he will glorifie his great Name in their confusion, as he did in the destruction of Pharaoh, Exod. 9.16. And we that heare these things this day, must performe these foure things. First, we must mourne for them as for the losse of a member, though themselues do not: and pray for them earnestly, to him that hath the hearts of all men in his owne hands, that he would open their blind eyes, albeit they cannot pray for themselues. Secondly, we must beware and looke to our selues that we come not into that estate. Happy is he, whom other mens harmes can make watchfull. Thirdly, we must take heed we be not a meanes to harden them in their sinnes, but seeke to reclaime and recouer them. While they stand in this desperate estate, we must haue no delight in them, but shunne them and auoide them. What greater meanes can there be, to mooue such to repentance, then for them to marke how euery one shunneth them, and separateth himselfe from them, and accounteth them as Turkes and Pagans, and no better? The incestuous person that was at Corinth, being thus censured, and deliuered for a time vnto the power of the diuell, (then which what could be more feareful?) being, I say, thus thrust out of the Church and banished from the liberties of it, and abandoned of al good men, and seeing himselfe in a manner forsaken, that none would keepe him company, or vouchsafe once to drinke with him, beganne to bethinke with himselfe what he had done for which he was shunned, and shamed, and abhorred.
Then he was throughly touched with sorrow for his offence, then he asked forgiuenes of the Church, then he desired to be restored, and the Apostle writeth to the Church in his behalfe, [...]or. 2.6, 7, 11. sufficient to such a man is this punishment which was inflicted of many: so that contrariwise they ought to comfort him and forgiue him. Lastly, we must be careful ouer our wayes, that we doe not commit close and secret sinnes, which we may keep from the sight and knowledge of the world. For albeit the Church iudgeth them that are within, yet it cannot iudge such sinnes as are hidden in darkenesse, for that were to iudge before the time. Neuerthelesse, we must know, that albeit we be not bound on earth, yet we may be bound in heauen; as on the other side it may fal out, that we may be bound on earth, and yet not be bound in heauen. For such as are appointed to handle the keyes, may take a wrong key, which will neither open, nor shut. But albeit all men should acquit vs, and discharge vs, yet if sinne remaine vpon vs vnrepented of, God will not remit vs, or loose vs, we stand bound in heauen. God cannot erre or be deceiued, man may: for he often bindeth those that should be loosed, and looseth them that should be bound;Ioh. 9.34. as the Pharisees cast him that was borne blinde, out of the Synagogue, who deserued better to be in the Church, then themselues.
Thus they are stricken with the edge of the sword, that haue done nothing worthy to be touched with the backe of it. Notwithstanding, whatsoeuer befalleth vs among men, wee must remember that so often as we harbour any notorious sinne or sinnes in our hearts, and can carry them away cunningly, that none can condemne vs or accuse vs, yet as they are registred in the booke of our conscience, so they are sealed vp in heauen, and bind vs to vndergoe euerlasting punishment, except we repent. Many escape in this world, but none shall escape in the world to come: many sinners are not known of men, but none can be vnknowne to God, before whom all things are naked and open: heere they may walke and iet vp and downe as free men, but when the Lord shall come to iudgement, and make the counsels of the heart manifest, 1 Cor. 4.5. he will bind them hand and foot as poore prisoners, and cast them into destruction, where shall be weeping and gnashing of teeth.
Thirdly, this serueth to reprooue sundry abuses Vse 3 that are crept into this holy and wholesome ordinance of God. There is no ordinance so iust, but it may be abused, as we see in the word and Sacraments. First, it reproueth the Church of Rome,The first reproofe. and all other Churches that doth draw out this sword of God vpon euery light and slight occasion. He were not worthy to haue a sword committed vnto him, that would alwaies haue his hand vpon it, ready to pull it out. For as Christ our Sauiour speaketh concerning diuorse betweene man and his wife, It is not lawfull for a man to put away his wife for euery cause;Mat. 19.3, 9. so may it be said touching excommunication which is a diuorse betweene a Christian and the Church, that it is not lawfull to cast out a member of it for euery cause. It is a spirituall banishment from the citie of God, and the priuiledges thereof. No incorporation taketh away the freedome of the citie and the liberties of it for small matters, it is for some heinous crime: so should it be in the Church of God, none should bee denyed the benefit, and as it were the enfranchisment of the Church, except by his offence and obstinacy therein, he haue made himselfe vnworthy and vncapable thereof: All lawes should not be written with blood: nor all offences take away the liberties of the Church. No Iudge wil draw blood, and take away life for euery cause. It is the next way to bring this high ordinance of God into contempt, where this diuine iustice is executed for toies, and becommeth as the fooles dagger, that is alwayes ready to be pulled out, to strike the standers by for triflles. Matters of smaller weight and importance, are to be censured by admonition, and reprehension, and are not to be punished with this fearefull sentence, then [Page 272] which there cannot be a more feareful. All the abuses of this ordinance proceede from the Church of Rome, and are as it were the taile of that beast. A Chirurgion that for euery swelling, & all superfluous proud flesh, would cut off a member, were not worthy nor fit to be so much as an horseleech, nor to haue our swine committed to him. The abuse of this that now we deale withal, was practised in the Iewish Church, Ioh. 9.22.23. and 12.42. and 16.2. and it creepeth also into other Churches, among whom many times not onely the good are punished, but also the bad are tolerated. When this is vsed against any without iust cause and good aduise,P. Martyr. comment. in 1 Cor. 5. as for default of appearance or want of paiment, it is no longer a sharpe two edged sword, but as a leaden dagger, or paper shot, or painted fire, if it be so good. It is but a shew or shadow of excommunication, which maketh it indeed ridiculous and contemptible, and not feared of any as it ought to be, if it were rightly administred and executed. Many times also it falleth out, that such are not able to pay the fees and demaunds that are required of them, who deserue rather to be pittyed, then to be punished so deepely.
Hence it is, that in the Church and courts of Rome they censure those that make default in appearing or in paying, when as in ye meane season they leaue adulterers, drunkards, railers, oppressors, incestuous persons, and such like altogether vnpunisht. Again, as all things are set to sale among them, and bought, and solde for money, so these couetous merchants, these spirituall, or rather carnall iudges, binde for money, and loose for money, playing indeed fast and loose with the soules of men. They excommunicate out of the Church for money, and they receiue into the Church againe for money. They keepe a market or rather a solemne Faire to set forth and sell, and send abroad their pardons and indulgences, absoluing men from their sinnes at their owne pleasure. They neuer regard whether they repent or not, but whether they haue money, or not: they say not vnto offenders, Repent of your offences, but, Pay your fees and be gone, discharge the court and get you hence. It is noted touching Ireneus, that hee earnestly reprooued Victor Bishop of Rome, because hee went about to excommunicate many Churches in Asia, not for matter of heresie or apostacy, neither for any other cause then this, that they would not agree and consent with the Church of Rome, in the celebration of Easter.
Thus we see how that Church was alwaies prone to draw out this censure for things indifferent and matters of a meane nature, like quarrellers that haue their hand vpon their dagger for euery word speaking. Againe, as it is an abuse through lightnesse and rashnesse to pronounce and denounce so sharp a iudgement,The second reproofe. to cut off offenders as a razor from the body of Christ, without iust & weighty cause: so it is a great fault, when through remissnesse and negligence, this wholesome seuerity is not executed. Thus partly through leuity, and partly through lenity due discipline is omitted, when iust occasion requireth it should be practised. For as letting of blood is not to be vsed for euery cause, so to preserue life it is to be vsed. Great is the reuerence that is to be vsed when we come to any of the exercises of our faith and religion, and therfore the mysteries of God and godlinesse are not through great licentiousnes, and without any punishment to be prophaned, and so holy things to be prostituted and set open to adulterers, fornicators, drunkards, blasphemers; contentious persons, and to all kind of vicious and sinfull liuers. This were as Christ our Sauiour teacheth, Matth. 7.6, To cast precious things before dogs and swine. For as it is an offence to denounce the sentence of excommunication when it ought not, and where it ought not: so is it also, not to denounce it both when and where it ought. As iustice is one of the sinewes of the Common-wealth, so is it of the Church.
Beside this, there is also another danger to the Church it selfe. For it is to be feared, lest the rest of the body be infected with the same contagion, forasmuch as one scabbed sheepe infecteth the whole flocke: yea, themselues that be such, doe heape vp and double their condemnation, when they presume to come without repentance to the Lords Table. This fault was found by Christ with the Church of Pergamus and Thyatira, Reuel. 2.14, 15, 20. It had those among them that maintained the doctrine of the Nicolaitans, which thing Christ hated: and suffered the woman Iezabel to teach and to deceiue his seruants, to make thē commit fornication, & to eat meats sacrificed to idols: wc things ought not to haue bene winked at. It is the duty of the Church to purge the body from such, and to ease it selfe of them. It is worthy counsell giuen by the Apostle, Hebr. 12.15. Looke diligently, lest any man faile of the grace of God, lest any roote of bitternesse, springing vp trouble you, and thereby many be defiled. Where hee chargeth the Church not to suffer prophane persons to remaine among thē, to the infectiō of others, & that they should prouide that no poysoned roote continued with them.
This is to be vnderstood rather of the persons, then of the crimes committed by the persons, as is that place also, Deut. 29.18. from whence it is taken, and to which he alludeth. This is a fault in many good and flourishing Churches, as it were a blemish in a faire face, or a spot in a comely garment: and this is a great occasiō of stumbling, to those that haue separated themselues from vs. They thinke vs to be no better then a crew of conspirators against God, and as a rout of rebels, and a confused multitude of disordered persons. Wherin albeit they are deceiued, yet that is not enough [Page 273] to cleere our selues, forasmuch as we ought to consider, whether we doe not lay a stumbling blocke before them to make them fall. True it is, it may be a Church where this key is not rightly handled, and where excommunication is not, as life in that body that is full of euill humors which are not purged out. So may it be where the Sacraments are disorderly administred and receiued, and where they are not. For excommunication is not of the essence of the Church, [...]mmuni [...]n not of [...]ssence [...]e church no more then the wall of a citie is essentiall to the citie, or the hedge essentiall to the vineyard.
The wall may be cast downe, and yet the City stand: the hedge may be pulled vp, and yet the vine remaine. [...]or. 5.2. [...] 1.2. The Church of the Corinthians was touched and blamed sharpely for this default, in that they retained the incestuous person among them: yet he writeth to them as to the true Church of God, sanctified by Christ, and Saints by calling. The discipline is not the heart or life of the Church: it is onely as the pulses, and serueth as it were to feele the strength of it: or it is as a purgation that serueth to procure the health of the body: so the want thereof is the sickenesse and disease of the Church, and maketh it not so faire, so glorious, and so beautifull as it would be, neither so strong and mighty to keepe out wolues and other noysome & rauenous beasts that wold root vp the vineyard, or at least deface it and disgrace it: because, where it is practised & duly executed, it as a wal of brasse, that the enemies cannot breake into the field of God. We confesse therefore, that albeit we haue the Church of God among vs, which is the body of Christ, yet is it not without some imperfection. We haue very many trees of righteousnesse growing in this Orchard of God, planted by the riuers of water, & bringing forth fruit in due season; yet bushes and bryars that are fit to be burned, are not cut downe by this axe of God, that ought to haue beene laid to the rootes of them long agoe. It is a foule fault to the garden, to permit such bitter roots to spring vp in it, and not to hook them and root them out by fit tools prouided for that purpose.
These noysome plants are to be displaced and displanted, being more bitter then gall and wormewood: and they ought to be so farre from remaining in the Church it selfe, that they should not be suffered to sit in the Church porch. They ought to be so far from comming to the Lords Table, that we should not permit them to sit at our owne table. We ought to be so farre from keeping them company, that we should not bid them GOD speed. We ought to be so farre from delighting in them and resorting to them, that wee should not eat and drinke with them. Wee ought to be so farre from suffering of them in the house of God, that we ought not to come to their houses. For so often as the word cannot preuaile with such, the sword of God must be taken in hand against them. Lastly,The third reproofe. it reprooueth the proud Bishop of Rome, that taketh vpon him to excommunicate Kings and Princes to depose them from their crownes, to depriue them of their kingdomes, to free their subiects from their alleageance, and to bestow their dignities & dominions to whom he pleaseth. This is highly to abuse this high censure, as they doe also other ordinances of God. What is more comfortable then the Supper of the Lord? yet they haue horribly and shamefully prophaned it, nay, they haue altogether abolished it and brought it to nothing, by the abominable idoll of the Masse, which they haue set vp in stead thereof. Suppose this man of sinne had iurisdiction and authority to excommunicate for sinne, yet from whence had he right to apply it to the deposition of kings and alienation of subiects, and other temporall matters, but from him that is the authour of sinne, to wit, the diuell?Lib. 1. de Consider. It was well said of Bernard, to the Bishop of Rome, Your power standeth in censuring crimes, not in taking away possessions: but a kingdome is a possession: and therefore his power extendeth not vnto it.
Besides, the committing of any heinous crime is not a sufficient cause to depriue them of their Crownes and Scepters. When a priuate person is censured with excommunication according to the merit of his offence, hee loseth not his substance, he forfeiteth not either house or land, he loseth no part or parcel of his possessions, neither is there any cause why he should, neither was there euer any such claimed, or challenged, or practised, or assayed. What then? is the nature of this censure changed when the Bull roareth against Princes? & shal it take frō him his possession, wc it doth not from any other? The law of God saith, Thou shalt iudge the small as well as the great, and not respect persons in iudgement, Deut. 1.17, But according to the corrupt proceedings in their courts, it were better to bee a priuate man then a Prince. To ascend a step higher, that we may pull downe the pride of Rome a step lower; is it otherwise in the degrees of honour and dignity, whereunto men are aduanced, then with priuate persons? when a Knight is excommunicated, is he disgraded of his knight-hood? hath he his spurs smitten off with a knife hard by the heeles? hath he his coate of armes torne from his body,Stowes Annal. in the reigne of Edw. 4. and other ornaments and ensignes of renowne and worship taken from him? [...]r doth the noble man forfeit his nobility, & lose his Barony: or of a Baron is he made no Baron? This was neuer attempted or heard off: The lightning that descended from the Vatican neuer touched either the priuate mans possession, or the noble mans honour: how then should it goe worse with the king himselfe, then with al his subiects, that he should lose his royalty, and not the Baron his Barony? Moreouer, it is the Apostles rule, That God [Page 274] iudgeth those that are without: the Church cannot giue sentence against such as are not of the Church, 1 Cor. 5.12, 13. as we noted before. Some are in the Church, and some are out of the Church.
The Church is the house and Citie of God, the faithfull are his houshold seruants, they liue and abide vnder his roofe, they eat of his meate, and therfore happy is their condition. Such as are not of the Church, are not of his house, and therefore must perish, as all they were drowned that entred not into the Arke, and as all perished in the sacking of Iericho, that were not in Rahabs house, and therefore their condition is wofull and miserable, as Reuel. 22.15. These shall not goe vnpunished, God shall enter into iudgement with them, the Church hath nothing to doe with them: God will proceed against them, so that they shall not escape, let vs therefore remit them to his seate of iustice. But the Church of Rome holdeth that we are heretiks, & schismatikes, and I wot not what else, and so out of ye bosome of the Church. For so many as do not submit themselues to the Popes supremacy, him they adiudge and condeme of heresie. If then we be none of the Church, they cannot smite vs with their censures, nor thunder against vs with their excommunications, wherby notwithstanding they haue especially raised vp their state to the top of greatnesse, and haue laid such a burden vpon their heads, that in time is likely to breake their neckes. Excommunication then, being a cutting off from the Church of such as are of the Church, it cannot touch vs euen in their own iudgment, whom they teach in all their bookes of Controuersies to be out of the Church. Furthermore, this is such a censure, as neuer any of the Apostles, nor their successors practised, to meddle with such as were heathen & Pagans, or to touch their persons, or to take away their possessions.
This is a barre or blocke that lyeth in the way to hinder the conuersion of kings that are Gentiles. For who among them would willingly embrace the Christian religion, who being before an absolute Prince, should by his embracing the faith, and receiuing the Gospel, put his head vnder the Popes girdle, and offer his necke to be led vp and downe in a string, at the discretion of his good lord and master, and be a king no long then it pleased him? He shall make his estate much worse, then [...] his people, as if the Church were a tender mother to priuate men, but a step mother vnto Princes. Againe, God hath prouided by this ordinance, that none should be censured but he only that hath committed the fault: and that such as haue not offended, should not be punished and chastened. The kingdome is an inheritance, and admitteth a successour of the same line. If the father be dethroned and depriued of his kingdome, and it be giuen away to another, or left to him that can seaze vpon it, the sonne cannot reigne by succession from his father, albeit he be innocent; he shall not inherite the kingdome, albeit he be in no fault at all: so that the son must beare the iniquitie of the father, contrary to the Law of God, Deut. 24.16. and the practise of the godly, 2 Kings 14.6. The Prophet Ezekiel handleth this at large, chap. 18. ver. 20. The righteousnesse of the righteous shall be vpon him, and the wickednesse of the wicked shall be vpon himselfe. What iustice then is this, to strike the innocent with the guilty, and to binde them together as it were into one bundle? It was well said of Abraham in his prayer to God, Gen. 18.24, 25. Peraduenture there be fifty righteous within the citie, wilt thou also destroy, and not spare the place for the fifty righteous that are therein? That be farre from thee, to doe after this maner, to slay the righteous with the wicked, and that the righteous should be as the wicked, that be farre from thee: shall not the Iudge of all the world doe right? If this be farre from God, it ought also to be far from the Church of God. If the iudge of all the world will doe right, shall he that holdeth himselfe to be the head of all the Church, delight to doe open wrong? But these men regard not to plucke vp the wheat with the tares, which a good husbandman will not: and to pull by vp the rootes wholesome herbes with vnwholesome weeds, which a good gardiner will not: and to cut off good citizens together with the badde, which a good Magistrate will not.
Lastly, in the censure of excommunication there is place left for repentance, nay, this is the end of euery censure of the Church, not to destroy, but to amend and reforme: so that when the offender returneth againe into the way, he holdeth his place that he did before in the Church, neither receiueth any hurt, or losse, or reproch, by the fault which he hath confessed and forsaken. This is the institution and ordinance of God, this he hath appointed; of this had Peter experienee after his threefold confession that followed his threefold denyal. Of this also had the incestuous person experience, when he sorrowed for his fornication; for then he was ioyfully receiued againe, forasmuch as euen the Angels in heauen reioyce at the conuersion of a sinner. Luke 15. But he that being excommunicated is driuen out of his kingdom, and seeth it translated to another, hath no place left him to recouer his kingdome, his repentance commeth too late to doe any good to himselfe. The vsurper that hath once inuaded his seate, and set himselfe downe in his throne, will not easily depart from it and let it goe againe, vntill a stronger then he cometh, and ouercommeth him: he shall neuer attaine to his right againe, neither shall finde place for repentance, though he seeke it carefully with teares.
This is to arme Prince against Prince, and to set kingdome against kingdom: forasmuch as the right owner will neuer giue ouer his [Page 275] right, so long as he is able to right his owne cause. Thus we haue seene, how excommunication is abused in the Church of Rome, and that which was by institution from God an wholesome medicine, to saue, not to condemne; to helpe, not to hinder: to edification, not to destruction; is now by corruption of man turned vpside downe, and the nature of it quite ouerturned.
The iniury that is offered to none of the lowest ranke is offered vnto Princes, who are thereby in worse condition then any of their people. A Christian Prince is made in worse condition then an heathen. The heire is punished for his fault, to whom he is heire: the sonne, for the father: the successour for the predecessour: the innocent, for the nocent: the infant, for the aged: the childe vnborne, for him that is borne: and lastly, he that repenteth, cannot be restored into his place againe, so that it is all one to be penitent or impenitent. All these iniuries, indignities, and miseries, to which we might adde the shamefull arraigning, endighting, condemning, and burning men for heretickes after their death; all these exhorbitant courses proceed from the abuse of this censure: and of all who is author, but the Pope of Rome, who aduanceth himselfe aboue all that is called God, [...]ss. 2.4. and is an vtter enemy to Princes?
Vse 4 Fourthly, seeing such as are incorrigible, are to be throwne out of the Church, it followeth that all such are to be shunned, and their company to be auoided. We must haue no fellowship with them, lest we be defiled by them. If there were that sense of sinne in them that ought to be, they should not need to be separated and sequestred from the company of others, forasmuch as themselues would be as open Heralds & publike cryers against themselues, saying with the lepers in the Law, I am vncleane, I am vncleane, Leuit. 13.45, 46. But because they haue no feeling of their spirituall leprosie, but thrust themselues among the faithfull, like to the generation that are pure in their owne eyes, although they be not washed from their sinnes, it is the duty of all the faithfull to auoide them. [...]t. If any aske the question, [...]er. from what things the excommunicate persons are to be excluded; I answere, not only from the vse of the Sacraments, but from the priuiledges of the Church: they must be strange vnto vs, and we strange vnto them, so that we must not liue and conuerse with them, we must haue no society, conference, and communion with them, otherwise then for necessitie, and rather then haunt their company, if we see them come at one side of the streete, wee should go to the other. The Apostle speaking of suspension, a lower and lesser degree then excommunication, maketh two parts of it: first, [...]ss. 3.10. he must be noted, as Caine was, Gen. 4. God set a marke vpon him. He meaneth, he must be branded as with a marke of shame and ignominy, we must not spare his name, but put him to all the reproch we can, we must set him out in his colours, and make it known what he is. True it is, before the sentence published, while they continue in the Church, we must as with a cloke couer the multitude of sinnes through loue, as Shem and Iapheth did the nakednesse of their father, while by priuate admonition they may be wonne: but when once they be cast out of the Church, we must forbeare them no longer, that others may beware and bee warned of them. For there is no better meanes to doe them good, but this: and if this way they will not be reclaimed, they can no way be brought into the way. It is better in this world to suffer a short reproch for our good, then endure euerlasting contempt in the world to come, Dan. 12.2. This is one point to be obserued and practised: another point is seen in refraining his company that is so made infamous, as 1 Cor. 5.9. I wrote vnto you in an Epistle, not to keepe company with such fornicators. This is fitly and not without cause added to the former. For if we be familiar with such a man as with a friend, we harden him in his sin, and as much as lyeth in vs, we keepe him from repentance, and so from saluation.
The vse of shunning and eschewing of him is, that he may be ashamed: and the end of shaming of him is, that he may come to amendment of life, and consequently to be saued. But when no man auoideth him, and abhorreth from his company, it is so far from working shame in him, that it maketh him thinke well of himselfe. Such as delight to be euermore with them, are partakers of their sinnes, and become as loathsome and shamefull as they. Moreouer, the Apostle saith, 1. Cor. 5.11. Now I haue written vnto you, not to keepe company: if any man that is called a brother, be a fornicator, or couetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one eate not. We ought not to receiue him into our houses, nor bid him God speede, 2 Ioh. 10. but wholly decline from him, and shunne him, as we would him that hath a plague soare. To sit at the Table is a signe of friendship and familiarity, as with a brother or neighbour: but we must hold no friendship with such as are enemies to God, and are at warre and defiance with him. Iehoshaphat is reprooued for a lesse matter, 2 Chro. 19.2. If any man aske, Obiect. whether the children must shunne their father, the seruants their master, the wife her husband, &c. I answere, Answer. we must haue no such familiaritie, as is free for vs to refuse and deny, neither voluntary society which we may auoide. Vnnecessary fellowship is forbidden and is offensiue, such as is for pleasure and delight. As for children, seruants, subiects, wiues, and such as are bound by band of duty, and obliged in the family or common-wealth, they are not by this doctrine discharged from their duties, but must be subiect euen to such as are excommunicated, prouided that they take heed so farre as lyeth in them, that by their conuersation [Page 276] with them they do not consent to their sinne, like of it, delight in it, defende it, commend it, but rather according to their place and calling, mourne that they are compelled to be with such, and therefore must exhort and admonish them to returne to the Church, as it were to the fold of Christ. This then serueth to reprooue all such as delight & make choice to be in company with excommunicate persons, such as receiue them to their houses, such as ordinarily eat and drinke with them, knowing them to stand in that fearefull case. These partake with them in their sinnes, and keepe them from repentance, as much as in them lyeth. While we are familiarly conuersant with the wicked, it will be hard not to be stained with their sinnes. For how can a man walke among thornes, and not wound himselfe?
Vse 5 Lastly, we are warned hereby, to leade our liues circumspectly and soberly, that we bee not cast out. Let vs hold faith and a good conscience, as the Apostle saith, 1 Tim. 1.19, 20. Which while some hauing put away, concerning faith haue made shipwracke, of whom is Hymeneus and Alexander, whom I haue deliuered vnto Satan, that they may learne not to blaspheme. This vse hath diuers particular branches.
First, we should desire euermore to liue in the Church. It was the prayer of Dauid, Psal. 27.4. One thing haue I desired of the Lord, that wil I seeke after: that I may dwel in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to enquire in his Temple. It is recorded to the great commendation of Anna, that she departed not from the Temple, Luke 2.37. but serued God with fastings and prayer night and day. We must therefore liue orderly, not as fooles, but as wise: redeeming the time, because the daies are euill, that we may continue as children of the light, and members of the Church. If once we become prophane, and as dogs and swine, we must be kept from holy things, and barred from the word and Sacraments. It is the duty of the Church to keepe the holy ordinances of God from all contempt. Some that liue in the Church, are open blasphemers of the name of Christ: others are heretiks and corrupt the faith: many giue scandall and offence to others by their loosenesse of life; all these are to be barred and excluded from the word & Sacraments. For a man liuing in the middes of the Church, may be worse in the practises of his life, then an open enemy, of which the Apostle Paul speaketh, Tit. 1.16. They professe that they know God, but in workes they deny him, being abominable, and disobedient, and vnto euery good worke reprobate. This care of keeping his ordinances from open prophanation, Christ himselfe shewed in reforming the abuses of the Temple, when in great zeale of spirit that had eaten him vp he whipped the buyers and sellers out of the temple, Mat. 21.12, 13. because they had made his Fathers house (which was the house of prayer) an house of merchandise, and a denne of theeues.
Secondly, we must doe nothing, and speake nothing, that may giue occasion to the world, to reuile the religion of God, or slander our holy profession. This is Pauls charge to seruants, that they so carry themselues toward their masters, that the Name of God and his doctrine be not euill spoken off, 1 Tim. 6.1. The faults of men are wont to be cast vpon the doctrine which they professe, and to be whipped vpon the back of the author from whence it came. Such as mens life is that they leade, such is the doctrine and religion iudged to be which they beleeue. Wherefore we must take heede, lest the Name of God be blasphemed through vs, Esay 52. Dauid is said by his sins to cause the enemies to blaspheme, 2 Samu. 12.14.
Thirdly it is our duty, to pray that the word of God may be glorified, 2 Thes. 3.1. It is that which we are taught to aske in ye Lords prayer, Matth. 6.9. that his Name may be hallowed. Now, Gods word is his Name, forasmuch as thereby he is knowne vnto vs, Psal. 138.2. It was Dauids prayer, Psal. 119.39. Turne away my reproch which I feare, for thy iudgements are good. As if he should say, keepe me from doing that which may bring rebuke or reproch to thy word.
Fourthly, it is the duty of all faithfull Pastours and Ministers, to keepe the people from prophaning the holy thing, Ier. 15 19. they are as the Angels of God set with a glistering sword, to keepe the way to the tree of life. It is the duty of the shepheard to seuer the infected sheepe from the sound. The dispensation of the Sacraments is committed to the Ministers, to deliuer them to such as are worthy, & to withhold them from such as are vnworthy, lest we giue them a sword into their hand to kill themselues: because obstinate sinners that come vnworthily & impenitently to the Supper of the Lord, doe eate and drinke their owne damnation. Iohn the Baptist would not admit vnto his baptisme any, but such as confessed their sinnes, and was perswaded they had truly repēted, Mat. 3. But is it not enough for them, to say they repent? No: for euery hypocrite may thus repent. A man may confesse in words, that which he denyeth in his deeds: and therefore he must haue the vndoubted testimonies of true repentance, weeping, humiliation, prayer, amendment of life, & such like. Besides, by this account, euery one that commeth to the Lords Table, repenteth, and no man commeth vnworthily, or without repentance, forasmuch as euery one will say he repenteth, no man will confesse he is impenitent. Neuerthelesse, we cannot account him to be a true penitent, that hath giuen no signe of repentance.
Fiftly, this sentence is to be denounced with meeknesse and moderation, with all patience and long suffering, yea with much griefe and sorrow. It must not be done ordinarily and commonly, The cutting off of a member is no [Page 277] vsuall thing: the Phisitian tryeth all wayes and meanes before he attempt that desperate cure: and oftentimes he findeth it fitter not to cut off a part, then to bring the life of his patient into danger. So should it be in the Church: it may be willing and desirous to keepe it selfe within the degrees of admonition, exhortation, & reprehension, rather then to proceed to the vtmost, to wit, to excommunication. Wee must remember to take heede of extremity, and be sure alwayes to temper seuerity with compassion, setting the example of God, euermore before our eyes, who in iudgment remembreth mercy, Haba. 3.2. The Church hath the helpe of the Christian Magistrate, he wil take order and make lawes, that the obstinate shall be chastened, if any presume to contemne the first, second, and third admonition; so that the sword of excommunication shall seldome and sparingly bee drawne out, [...]tractat. de [...]municat. as it hath fallen out in many Churches. But when these will not serue and suffice, the Church ought to proceed further, lest contagion as an infectious disease, enter in among the sheepe of Christ, to the destruction of many soules.
Lastly, it is euident that this discipline, prescribed by Christ, deliuered by the Apostles, and practised by the Churches, ought to haue place in euery congregation: and where it is not, let the Pastour supply that want by his duty and diligence, in teaching and preaching of the Gospel: which is as his fanne to blow the chaffe away, and as the shrill trumpet waxing louder and louder to make them afraid. Especially we must beware, lest we shold condemne that to be no Church, where there is want of this censure, or where it is not duly executed, as if there could be no schoole without a rod. This was the opinion of the Donatists in former times, and this the sect of the Anabaptists holdeth at this day: which is as absurd, as if one should say, that it could not be a sound body that neuer had member cut off, nor that be a good Physitian, that neuer came to cutting and caulterizing; neither that an expert Chirurgion, that vseth not a saw, and other tooles to pare away, and to open. If we haue the right vse of the word, let vs submit our selues vnto it, which is able to cut off the head of sin, as with a sword, and to burne vp our corruptions, as with violent and deuouring fire, and to breake in peeces the stony hearts of such as goe forward in their iniquities, as with an hammer.
[Verse 3. Both male and female shall ye put out,] After that we haue set downe the particular parts of Gods commandement, touching putting out of the campe the lepers, and such as had issues, and them that were defiled by touching of the dead: we are now come next in order to the manner of the commandement, shewing how farre it is extended; it layeth hold on all sorts and degrees, both male and female.
And we shewed before, diuers examples of the trueth heereof, in the beginning of this Chapter: from whence we might obserue, that the ordinances of God must be handled without partiality and respect of persons. The word of God serueth, not onely to reprooue the lowest and poorest, but as well the highest and chiefest. And the Ministers of God haue their office committed vnto them to reprooue sinne for all, and not sow pillowes vnder the elbowes. So ought it to be in the censures of the Church. But to passe ouer this point, let vs come to the reasons seruing to confirme the former doctrine, whereof the first is, that because sinne defileth, therefore the obstinate sinner is not to be suffered.
The strength of this reason enforceth the putting out of the Church the leprous, that is, sinnefull persons, in consideration of the nature of sinne, that it is filthy and infectious. So that the consideration of the contagion of sinne ought to mooue the gouernours of the Church, to remooue such out of it, as are of a corrupt and wicked life. But to omit this also, we see how he expresseth the nature of sinne, it defileth their campes: and it defileth three wayes, persons, actions, and places. From hence we are to learne, that all sinne is foule and filthy, vncleane and loathsome,Doctrine. All sinne is contagious vnto men, and foule in the sight of God. Lamen. 1.9. Zach. 13.1. infectious and contagious in the sight of God. Heereunto commeth that which Moses saith, Leuit. 18.24. Defile not your selues with any of these things: for in all these, the nations are defiled, which I cast out before you. The Prophet Ezekiel warneth the people of Israel to take heed, they did not defile themselues with idoles, Ezekiel, 20.18. Our Sauiour reproouing the hypocrisy of the Scribes and Pharisees, maketh the point plaine with which we deale, Matth. 15.19, 20. Out of the heart proceed euill thoughts, murders, adulteries, fornieations, thefts, false witnesse, blasphemies, These are the things that defile a man: but to eate with vnwashen hands, defileth not a man.
Heereunto we may adde directly to the purpose, the exhortation of the Apostle Paul 2 Corinth. 7.1. Hauing these promises, dearely beloued let vs cleanse our selues from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God. And in the Epistle to Titus, chap. 1. ver. 15. he saith, Vnto the pure, all things are pure, but vnto them that are defiled, and vnbeleeuing, is nothing pure: but euen their minde and conscience is defiled. The Apostle Iames calleth sinne filthinesse and superfluity, chap. 1. verse 21. whereunto we might adde sundry other places, Zeph. 3.1. Reuel. 21.27. and all of them ayming at this, that as all sinne is contagious vnto men, so it is also foule and filthy in the sight of God.
Let vs see this yet farther assured and confirmed Reason 1 vnto vs by the word of GOD, first; by such comparisons as the Scriptures vse, to expresse the nature of it. It is as an vncleane cloath, Esay, chapter 64. verse 6. [Page 278] We are all as an vncleane thing, and all our righteousnesse are as filthy ragges, and we all do fade as a leafe, and our iniquities like the winde haue taken vs away. It is compared to the blood of pollution, for which the menstruous woman was put apart seuen dayes, so that whosoeuer touched her, was vncleane vntill the euen, Ezek. 16.6, 9, 12. Leuit. 15, 19. We come into the world more defiled in soule, then polluted in body: and more vnsauory in the nostrils of God, then a dead carrion lying long in a tombe, is stinking in the nostrils of men, Matth. 23.27, 28. Can you name any thing more vnsauory and vnwholesome then these things? who doth not loath them at the naming of them? and yet sinne is more odious and abominable then all these.
Reason 2 Secondly, all sinne defileth the soule, more then mire and dung can defile the body and garments of those that are soiled with it. It defileth the person that doth commit it and continue in it without repentance; it polluteth and prophaneth the actions of greatest deuotion in the seruice of God. The Prophet Haggai saith, Hag. 2.13. If one that is vncleane by a dead body, touch any holy thing, he maketh it to be vnclean vnto him. It defileth also the land and places wherein sinners are conuersant, Leuit. 18.24, 25. God loatheth the houses and habitations of such soule persons, albeit they be decked with ornaments of gold and siluer. Sinne depriueth a man of all those graces that did adorne him in the sight of God and men, and causeth God to turne away his fauour and louing countenance from vs, Deu. 23 14. In his fauour is life, and at his right hand are pleasures for euermore: if he turne away his face and fauour from vs, and deny his louing kindnesse vnto vs, nothing shall doe vs any good.
Vse 1 We are now to handle and heare the vses that arise from hence. First, we may conclude that such are blessed as keepe diligent watch and ward ouer themselues, lest they fall asleep in carnall pleasures, in the cares of this world, and securely wallow in sinne, and so be spoyled of the precious robe and rayment of the soule, which is giuen vs in Christ Iesus. This admonition is often giuen in holy Scripture, especially in the new Testament, because as the world groweth neerer to his end, so sinfull men will grow lesse wary and watchfull in mind to good things, and therefore we must looke the better to our selues. This vse is concluded, Reuel. 16.15, Blessed is he that watcheth and keepeth his garments, lest he walke naked, and men see his filthinesse. If we had spirituall eyes to see and discerne the vglinesse of sinne, and could behold it in it owne nature, we would account them happy that escape it. On the other side, their condition is cursed and wretched, that giue themselues ouer to the lusts of all kinde of sinne,Mans wretched condition in regard of sinne. they are polluted and abominable in the sight of God. If we should see a man wallowing in the mire, or tumbling himselfe in his owne dung, that nothing appeared vpon him but filthinesse, how would we loath him and shunne him? how squeymish would we be to come neere him? how fast would we flie from him? Or if we should see a man turning to his owne vomit, how would our stomacks abhorre and rise against him? we would account such as dogges and swine, and no better.
But thus the case standeth with all vnregenerate persons, whose whole life is a continuall practise of sinne: they wallow in the most stinking and filthy mire that may bee found, and turne to their owne vomit, and eat vp worse then their owne excrements. No spots and blemishes are like to the spots and blemishes of sinne, that doe leaue a staine and guiltinesse in the soule. This doth the Apostle Peter ayme at in his second Epistle, chap. 2. ver. 22. It is happened vnto them according to the true prouerbe: the dogge is turned to his owne vomit againe, and the sow that was washed, to her wallowing in the mire.
True it is, sinne carryeth with it a beautifull shew, howbeit, it casteth a false light; it carryeth with it a false glosse, like the harlot that painteth her face that she may seem faire. It is like the forbidden fruit, whereof our first parents did taste, the tree seemed good for food, Gen. 3.6. and pleasant to the eyes, and to be desired to make one wise; but when they had once eaten, they saw the filthinesse of their owne nakednesse, and hidde themselues from the presence of the Lord. It is like the harlot mentioned in the Prouerbes; she caught a yong man voyde of vnderstanding she kissed him, and with an impudent face said vnto him, Come, Pro. 7.18. let vs take our fill of loue vntill the morning, let vs solace our selues with loues. With much faire speech she caused him to yeeld, and with flattering of her lippes she forced him, til a dart strike through his liuer; as a birde hasteth to the snare, and knoweth not that it is for his life. And in another place the wise man saith, Pro. 5.3, 4, 5. The lippes of a strange woman droppe as an hony combe, and her mouth is smoother then oyle: but her end is bitter as wormewood, sharpe as a two edged sword, her feete goe downe to death, her steppes take hold of hell. Heere we haue a most true and liuely description of the nature of sinne: looke vpon this picture of an harlot that Salomon hath drawne before our eyes, behold the shape and image of it, and wee shall quickely and easily know what sin is. It fawneth vpon vs and flattereth vs, it speaketh faire vnto vs, but in the end it wil destroy vs. It is like vnto Ioab, and is ready to serue vs as he serued Amasa: 2 Sam. [...]0. [...] He said vnto him, art thou in health, my brother? he tooke him with the right hand to kisse him, but withall he smote him with his sword and shed out his bowels to the ground. Or it dealeth with vs as Iael dealt with Sisera, Iud. 4.18. &. 5.26, 26. She cryed vnto him, Turne in my lord, turne in to me, feare not. He asked a little water to [Page 279] drinke, and she gaue him milke, and brought him butter in a lordly dish; but withall shee put her hand to the naile, and her right hand to the workmans hammer, and with the hammer she smote him and then cut off his head, when she had pearsed and stricken through his temples. Thus doth sinne come to vs masked and couered, it offereth vs many sweete delights, many carnall pleasures, many goodly profits and commodities, so that we wil turne in vnto it, and commit it without feare: but the issues thereof, are the issues of death, it taketh an hammer and knocketh vs on the head. In the booke of Iob, Zophar, speaking of the state and portion of the wicked, compareth sinne to sweet meates, which oftentimes haue sowre sawce. Let vs heare it in his own words, Iob 20.12, 13, 14, 15, 16. Though wickednesse be sweet in his mouth, though he hide it vnder his tongue, though he spare it and forsake it not, but keepe it still within his mouth: yet his meate in his bowels is turned, it is the gall of Aspes within him: he hath swallowed downe riches, and he shall vomit them vp againe, God shall cast them out of his belly, he shall sucke the poison of Aspes, the vipers tongue shall slay him. Sinne is as an hooke that is cunningly baited euery way to catch vs and entrap vs, but the wages of it in the end is death. It dealeth with vs as the diuell dealt with Christ, [...]h. 4.9. he shewed him all the kingdomes of the world, and the glory of them, but then hee must fall downe and worship him. Woe vnto them therefore that haue their eyes closed and shut vp, that they cannot see the deformitie of sinne in his naturall colours, but looke vpon it in a deceitfull glasse. It fareth worse with such, then if they had many foule diseases about them that can onely annoy the body, but are not able to hurt the soule: wheras sinne infecteth the soule in which it dwelleth.
For as a man consisteth of two parts, the body, and the minde: so he is afflicted with two kind of maladies, and the euils of the minde are greater then the euils of the body, [...]in de lin [...]in praefa. and more danger commeth from them then from these. We must haue a true and right iudgement of sinne. The common sort thinke him to be much more miserable that hath a dropsie, who, the more he drinketh, the more he desireth, then the man that is possessed with couetousnes, which is a spiritual dropsie, and is neuer satisfied. As on the other side, they hold him to be more happy that hath a faire and comely body, then such a one as hath a faire and beautifull minde adorned with all good qualities of piety, and the fruits thereof. These preferre the body before the soule, and earth before heauen.
[...]e diseases [...]he soule [...]se then [...]e of the [...]dy.The diseases of the body are many in number, but the sickenesses of the soule are in a manner infinite and cannot be told, and as they are moe in number, so they are worse in working and in their effects, they corrupt the best part of vs, and make vs euill and miserable. So doe not the diseases of the body, they may vexe vs and paine vs, afflict and disquiet vs; but though we were sicke from the crowne of the head, to the sole of the foote, though no soundnesse were in the body, but wounds, and bruises, and putrifying soares, as it was with Iob, who seemed a very picture and patterne of all misery, yet they cannot make vs euill men, they cannot hurt the soule, they cannot separate vs from God. Nay, the diseases of the body, are so farre from destroying of vs, that oftentimes they are medicines to cure the diseases of the minde, and chastisements are notable instructions; whereas the maladies of the body, doe for the most part arise of the maladies of the minde. For sinne is the cause of sickenesse. If we had not transgressed, we had not beene visited with such diseases, and in the end with death.
Moreouer, those bodily diseases are iudged to be most dangerous and desperate, that take away from the sicke party all sense and feeling of his estate, all griefe and anguish of his misery▪ forasmuch as the lesse he feeleth, the more fearful is his estate, & the more neere to his end. He that is afflicted with the gout or the stone, and cryeth out of his misery, and willeth the Physitian to be sent for in all haste, is in better case and hath more hope to be eased and healed, then he that hath a lethargy, or frenzy; of which, one thinketh himselfe sound, the other assaulteth the Physitian that commeth vnto him to doe him good. Such for the most part are the diseases of the soule, and such for the most part, is the condition of sinfull persons: they thinke themselues to be sound men, they thinke they need not the helpe of the Physitian, they would defie him that should tell them, that they are dangerously sicke euen to the death. They are captiues and bond-men, and know it not. They haue one foote in hell, and see it not. They are in great misery, and feele it not.
Besides, the minde is able to iudge of the diseases of the body: but how shall it tell and declare the diseases of the minde, seeing it is it selfe diseased? If that part be sicke, how shall it iudge of sicknesse? A Physitian that is sick cannot iudge of himselfe, but resorteth to some other, because his minde is troubled,Aristo. polit. lib which is the instrument of iudging. So is it with all vnregenerate persons, they want a right reformed iudgement to iudge of themselues, and therefore oftentimes take, or rather mistake vice for vertue, darkenesse for light, and errour for trueth. Hence it is, that they colour and disguise the face of vice, that it might not appeare vgly and deformed, as it is in his owne proper likenesse.
The vnquenchable thirst of getting and hauing, is called prouidence and forecast: enuy is accounted zeale: the loue of himselfe is reputed to be wisedome: euill speaking is couered with the title and stile of liberty in speaking.
Lastly, the diseases of the soule are more foule and infectious, they pearce deeper, and spread farther then those of the body. The diseases of the body though they seaze vpon some part, yet they leaue other free that they come not neere: if they be in the feet, they do leaue the eyes and eares, and sundry other parts whole and sound: yea, such as haue some one disease, are obserued to be free from the rest.
There are some diseases that doe not touch or trouble old men; some that vexe not yong men. But it is not so in the diseases of the minde; they corrupt the whole minde, and bring a traine and taile of other with them, so that one commeth not alone. These are as the plagues and pestilences of the soule, they spare not any degree, any age, any sexe, they cannot be kept within any bounds, but wander ouer the whole world with wonderfull speede and celerity. Wherefore this reprooueth all such as make a mocke of sinne, delighting in it, and dalying with it. Who will play with a serpent, or sport himselfe with the cockatrice? Sinne is worse, it bringeth all diseases, plagues, paines, and miseries whatsoeuer. It is great folly to shunne sickenesse and death, as most fearefull things, and not to shunne the causes of them.
Vse 2 Secondly, seeing sinne defileth both the persons that commit it, and the places where it is committed, it is our duty to walke so circumspectly, that we beware of the contagious nature of it, and that we be not soiled with it. This one vse hath diuers branches, and by them spreadeth it selfe hither and thither. First, it teacheth vs to looke to our footing, that we do not fall, but that if God haue giuen vs grace to stand, we pray him also to giue vs grace to continue and perseuere vnto the end. It is a great mercy that God vouchsafeth vnto those that are his, when he keepeth them from euill, that it hurteth them not.
The sorrowes of death compasse vs, and the paines of hell get hold vpon vs: we find trouble and sorrow, we want not sundry enemies that enuiron vs round, and seeke to preuent vs and to circumuent vs: they wait vpon vs, and watch ouer vs for euill: we haue the diuell our enemy: the world our enemy: our corruption our enemy: what shall we then say, but pray to the Lord in the midst of all these dangers,Psal. 11 [...].4. O Lord, I beseech thee deliuer my soule? And when he hath heard our prayers, and we found his helpe at hand, and succour in time of need, what can we but in thankefull feeling of his fauour, cry out with the Prophet, Returne into thy rest, Ver. 7, 8. O my soule, for the Lord hath dealt bountifully with thee: for thou hast deliuered my soule from death, mine eyes from teares, and my feet from falling? We must vow vnto him a faithfull seruing of him, and performe our vow before him in the trueth of our hearts, saying,Ver. 9. I will walke before the Lord in the land of the liuing. We must returne the praise and glory vnto him, to whom alone it is due, vttering this voyce of thankesgiuing in a sweet meditation of his goodnesse, What shall I render vnto the Lord for all his benefits toward me? Ver. 12 23 I will take vp the cup of saluation, and call vpon the Name of the Lord. Wherefore, albeit we haue many perils without vs, and within vs, yet we rest in the armes of Christ, and abide vnder the shelter and shadow of the Almighty: so that we haue this comfort, his left hand is vnder our head, Cant. 8.3 and with his right hand he doth embrace vs. If it were not for this protection and vpholding of vs, we could not endure heere in the world.
Secondly, it warneth all those that are cleansed to keepe themselues in such sort, that they be not polluted, Deut. 23.9. This shall bring great comfort to the conscience, and great peace that passeth all vnderstanding. The burnt child dreadeth the fire: he that hath once beene in danger of drowning, will hardly be brought or drawne to the bankes side: an horse that hath once bene plunged in some deepe quag-mire, will with much adoe passe that way againe. He that once hath found and felt the grieuousnesse of sinne, and the terrours of conscience, and the wrath of God, and the flashings of hell fire, will feare to fall and offend againe. If we did duely consider how dearely it did cost Christ our Sauiour, to redeeme a soule from damnation, and that the weight of sinne did make him sweat drops of blood, and to cry out vpon the Crosse,Psal. 22.1. Matth. 27.46 My God, my God, why hast thou forsaken me, when we haue bene once cleansed, it will make vs carefull to keepe our selues cleane: when we haue washed our feet, it will worke a care in vs, that we doe not defile them. It is such an heauy burden, that whosoeuer hath once felt the weight and smart of it, dareth not stand vnder it againe.
Thirdly, this circumspect walking before him warneth vs to forsake the company of the wicked, and society with them, as 2 Cor. 6.16. Come out from among them, and be yee separate, saith the Lord, and touch not the vncleane thing, and I will receiue you. Our doctrine teacheth vs that sinne defileth and polluteth a man, so as there is no filth or dung vpon the earth defileth the body, as sinne defileth the whole man before God, and therefore wee should loath the fellowship of euill men and wicked persons.
If a man should offer himselfe into our company that had wallowed and tumbled in some foule and filthy channell, wee would shunne him and bee ashamed of him, wee would not abide him, but thrust him from vs. For we know we could not bee neere him a little while, but he would make some of his filth to cleaue vnto vs. Thus it is with badde men. As themselues are loathsome and filthy, so they will leaue part of their filthines behind them, among whomsoeuer they conuerse, [Page 281] like vnto some beasts that leaue such a rancke sauour after them wheresoeuer they become, that it may easily be knowne thereby, as by an infallible token, that they haue beene there.
If we cannot draw these men from iniquity, let vs withdraw our selues from their company. There is not a more deceitfull baite to catch vs, then to come within their reach. Many haue beene stricken downe with this stroke, that haue stood as valiant and inuincible men against many other dangers. Let vs be wary by their harmes, and learne wisedome by their folly, and to beare our selues vpright by their fals. [...]on. But it may be demaunded, whether all keeping company with them be vnlawfull, [...]. or not? I answere, all company with them is not absolutely forbidden, but to be familiar with them is forbidden, to delight in them, to be of one heart and of one mind with them, to be yoked vnto them, & so to delight to be among them, that we like better of them then of any other, and neuer thinke our selues well vntill we be with them. If any farther aske the question, [...]on. in what cases it is lawfull to be among them? [...]. I answer briefly, first when we seeke to reclaime them; when we haue this end to conferre with them, to instruct and admonish them, as the Apostle speaketh of an heretike, that he must be once or twice admonished, & then being obstinate, he must be auoyded, Tit. 3.10. That which he speaketh particularly of an heretike, may be spoken generally of euery wicked person that is incurable. Secondly, when we are bound by the band of a necessary calling to be in their presence and company. For God hath set vs in our seuerall standings, out of which we may not depart. We shewed in the former doctrine, that if a man were excommunicated by the Church, yet such as belong vnto him in the family or in the Common-wealth, ought to be subiect and obedient vnto him. The wife must yeeld to the husband due beneuolence, the child must honour the father, and a seruant his master, so farre forth as they doe not encourage him in his sinnes, nor ioyne with him in a liking of them.
Lastly, it teacheth vs to auoide all occasions and inducements to sinnes, yea, all appearances of euill: Hence it is, that Iude saith, ver. 23. Hate euen that garment which is spotted by the flesh, not onely the sinnes themselues, but the occasions of them. And heereby wee may try our selues, whether we make conscience of sinne or not. Euery commandement that forbiddeth any sinne, forbiddeth all the allurements that may draw vs into the same. This is one of the generall rules that helpe vs to vnderstand the law, & to come to the true meaning thereof.
Lastly, seeing sinne soileth and defileth, we learne to put this duty in practise, to craue of God to wash vs and cleanse vs from the defilements of sinne. Let vs follow the example of the leper, Matth. 8.2. who fell downe at the feet of our Sauiour, and besought him that he might be clensed, Lord if thou wilt, thou canst make me cleane: so ought we to come into the presence of Christ, and worship him, and craue of him to cleanse vs from the filthinesse of our sinne. It so staineth and polluteth, that none can wash away the blots and spots that sticke so fast vnto vs, but he. This we see in Dauid, Psal. 51.2, 3. Wash me from mine iniquitie, and cleanse me from my sin: for I know mine iniquitie, and my sinne is euer before me. True it is, God sometimes willeth vs to wash our selues, as he commanded the Israelites to wash their garments when they were to heare the law, Exod. 19. Ier. 4.14. O Ierusalem, wash thine heart from wickednesse, that thou mayest be saued. And Iam. 4. Draw neere to God, aad he will draw neere to you: cleanse your hands ye sinners; and purifie your hearts, ye double minded. What need God to wash vs, will some say, seeing we are willed to wash our selues? God doth not by these commandements attribute a naturall power and strength to mans will, as if they were able to wash themselues, but he stirreth them vp to vse the meanes, that so they may be washed by him.
Whensoeuer we vse the instrument of the word, which is a pure word, whereby the wayes of a yong man are cleansed, Psal. 119.9. together with prayer and inuocation of Gods holy Name, and such like meanes to be washed; we may be said after a sort to wash our selues, because God doth wash vs by vs, and not without vs: as also he yt made vs without vs, is said to saue vs not without vs. For a desire to bee washed is our washing of our selues.
So the Minister is said to saue himselfe, 1 Tim. 4.16. when he deliuereth his soule from the curse denounced against vnconscionable watchmen, and vseth the meanes by which God will saue him and them that heare him. It is the worke of God alone to wash and to cleanse vs, Ezek. 16.9. Where he telleth his people, that he had washed them with water: and Ioh. 13.8. Christ declareth to his disciples, that except he wash them, they had no part in him: for that which he speaketh vnto Peter, he speaketh to them all. And the Apostle Iohn teacheth vs, that he hath washed vs from our sins in his blood. Reuel. 1.5. Wherefore we must goe vnto him to haue this pure water and cleere streames to wash our soules. We are foule and filthy creatures by nature. No leper so foule and vgly. We can no more cleanse our selues, by our owne power, then the Ethiopian or blacke More can change his skinne, or the Leopard his spottes.
This vse hath many branches contained vnder it. First, we must labour to come to the knowledge of our sinnes, and to be touched with a feeling of them. For we can neuer be earnest in prayer to God for mercy, or haue assurance that our request shal be granted, vntil we come to haue a sense of ye grieuousnes of [Page 282] sin: as they that know not their disease, make no haste to send or seeke to the Physitian. We must therefore haue our eyes opened to see sinne, and to vnderstand what dependeth vpon it, that we may preuent it, or recouer our selues being fallen into it. Hence it is, that so many sinne with greedinesse and eagernesse, because they doe not throughly weigh and consider themselues what they haue done, as Luke 23.34. Iesus said, Father, forgiue them; for they know not what they do. And ye Apostle speaking of the ignorance that is among men concerning Christian religion, saith, Doubtlesse if they had knowne it, 1 Cor. 2.8. they would not haue crucified the Lord of glory. They delight in swearing and blaspheming, because they know not how feareful a thing it is, to take the Name of God in vaine. They make no conscience of the Sabbath, because they know not what danger it is to prophane it. Secondly, we are put in minde to confesse our sinnes and vncleanenesse, that so we may be washed by him that purgeth vs. So long as Adam did hide his sins, he was not cleansed of them. It is not with God, as it is with men: if we confesse vnto men, we are oftentimes taunted for them, and vpbraided with them, and checked for them. But if we acknowledge them vnto our gracious God, he will neuer hit vs in the teeth with them,1 Ioh. 1.9. but he is mercifull and iust to forgiue vs our sinnes, and to cleanse vs from all vnrighteousnesse. But because we shall haue fitter occasion to speake farther of this point, in the next diuision, I passe it ouer. Thirdly, we must know what meanes God vseth to sanctifie vs; it is by the blood of his owne Sonne, for the blood of Christ purgeth vs from all sinne, 1 Ioh. 1.7 and Heb. 9.14. The blood of Christ who through the eternall spirit offered himselfe without spot to God, shall purge our conscience from dead works to serue the liuing God. Naaman the Syrian washing in the flood of Iordan seuen times, was healed of his leprosie, and had his flesh come to him againe, like the flesh of a child: how much more then shall we be cleansed from the leprosie of sinne, when the Lord shall wash vs in the blood of his Sonne? Fourthly, we must seeke mercy while it is offered vnto vs; when our hearts are terrified for sinne, let vs haue recourse to the fountaine of his loue which can neuer be drawne dry. This did the Prophet Psal. 51.1.2. Haue mercy vpon me, O God, according to thy louing kindnesse: according vnto the multitude of thy tender mercies blot out my transgressions: wash me throughly from mine iniquity, and cleanse me from my sinne. And the Prophet Esay calleth the people to repentance, cha. 55. ver. 6, 7. Seeke yee the Lord while he may bee found, call ye vpon him while he is neere: let the wicked forsake his way, and the vnrighteous man his thoughts, and let him returne vnto the Lord, and he will haue mercy on him; and to our God, for he will aboundantly pardon. God hath his time of mercy, when that is gone and past, the time of iustice commeth.
While we haue eares to heare, let vs heare; when the eares are made dull of hearing, we may heare, but we shall not vnderstand. While we haue eyes to see, let vs behold his goodnesse and mercy toward vs: when they are once shut and closed vp, we may see, but we shall perceiue nothing at all. While we haue soft and tender hearts, let vs humble our selues before him, and tremble at his word: if once our hearts be hardned as a stone, and become past feeling, there is little hope of our conuersion, that we should turne and be healed.
Fiftly, we must buy of Christ white garments to clothe vs, and to couer our deformitie, Reuel. 3.18. that the filthinesse of our nakednesse doe not appeare. True it is, there is nothing properly bought and sold betweene Christ and vs, but this is spoken by way of resemblance. For in bargaining a man that will buy, first vnderstandeth his want: then he cometh to the place where it is to be bought; afterward he cheapneth it: and lastly he maketh exchange with money, or some other commoditie.
So he that will come to Christ, must first feele himselfe to haue need of Christ, and see his owne misery, otherwise he will neuer desire him. Secondly, he must hunger after Christ to be partaker of his merits. Thirdly, he must prize Christ aboue all other things, Phil. 3.8. Lastly, he must make exchange, he must giue him his sinnes, and lay them vpon his shoulders, that so we may receiue to vs his righteousnesse. We remaine foule and filthy in Gods sight, vntill we be cloathed with the glorious robes of his righteousnesse. Last of all, it is our duty to forsake our sinnes, and to walke in the statutes of God. This is the exhortation of the Prophet, Esay 1.16, 17. Wash you, make you cleane, put away the euill of your doings from before mine eyes; cease to doe euill, learne to doe well. To this purpose speaketh Ezekiel, chap. 20. ver. 18, 19. Walke ye not in the statutes of your fathers, neither obserue their iudgements, nor defile your selues with their idols: I am the Lord your God; walke in my statutes and keepe my iudgements, and doe them. We are then washed from our sinnes, when we haue learned to walke in the wayes of God. If we doe not bring forth the fruits of obedience, we lie wallowing in the mire of our sinnes, and God will finde vs out. There is no hiding of our filthinesse from him, his eyes see the sonnes of men, and ponder his pathes.
That they defile not their campes in the middest whereof I dwell. We haue spoken already of the first reason drawne from the effect of sin; it defileth our persons, our actions, and our places. The second reason is taken from the consideration of Gods presence. From which reason hee reasoneth thus, I dwell among you, Therefore yee must bee an holy people, and hate all vncleannesse and vnholinesse, and do that good which I command you.
[...]ct.But heere some will say, how is God saide to dwell among his people? The heauen is his Throne, and the earth his footstoole: he dwelleth not in Temples made with hands, forasmuch as the heauens of heauens cannot containe him that filleth with his presence and power both heauen and earth. Doth he not dwell also among the vngodly and infidels yt know him not? Or can any hide himselfe in secret places, [...]er. that he shall not see him? I answer, this phrase is a borrowed speech from the sonnes of men, whereby is vnderstood, that God is conuersant with vs, & doth keepe his mansion in our hearts, ruling in vs by his Spirit and by his Word. Euen as a master of a family ruleth and guideth his house wherein he dwelleth: so doth God rule vs & ouerrule vs, and taketh vp his rest and residence among vs, determining to continue with vs. He is present among the vngodly by his power, but not by his grace: they cannot hide their faces from him, but he hideth his fauour from them. So then, this manner of speech, importeth these three things. [...]w God [...]elleth a [...]ng his [...]ple. First, it sheweth the effect and efficacy of his presence, wherby he possesseth & gouerneth the faithfull which are as his Temple to dwell in, hauing dominion ouer them, enlightning them to know, and guiding thē to practise his will made knowne vnto them. Secondly, it signifieth that his presence is perpetuall and permanent, and continuall, for when a man meaneth to inhabite in any place, it is a signe he doth not determine to flit away, as a bird that wandreth from her nest, but to abide there without departing away. He is not as a guest that lodgeth with his friend for a day or two; nor as a stranger that taketh vp his Inne for a night or two; nor as a soiourner that meaneth to remoue when his terme is out: but as an owner and possessor, that meaneth to set downe his rest, and not to leaue that place, as Iohn 14, 16, 17. I will pray the Father, and he shall giue you another Comforter, that he may abide with you for euer: euen the Spirit of truth, whom the world cannot receiue, because it seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall bee in you. Thirdly, it noteth the manner of his presence, not by the infinitenesse of power, as he is present with all his creatures, to sustaine them and vphold them, but by his grace and gracious effects, vniting vs to Christ, regenerating vs to bee liuely members of his body, crying in our hearts, Abba, Father, and witnessing thereby our adoption, Rom. 8, 9. Yee are not in the flesh, but in the Spirit, if so bee that the Spirit of God dwell in you. Christ is also said to dwell in our hearts by faith, Eph. 3, 17. Now let vs examine the reason, included in these words, in the middest whereof I dwell: and consider the strength and power of it, how hee prouoketh them to study to bee an holy people, separate from all pollutions and prouocations of sinne, by the assurance of his gracious presence.
We learne from hence, that the consideration of Gods presence and helpe that euer goeth Doctrine 1 with his children,Gods presence and help must prouoke vs to weldoing. must prouoke them to weldoing. His presence ought to moue vs to all good duties. This point is taught in many places of the word of God, as Numb. 35, 34. Defile not the Land which ye shall inhabite, wherein I dwell: for I the Lord dwell among the children of Israel. Where we see, he reasoneth thus; I dwell among the Israelites, therfore they must take heed they defile not the Land. Thus also he speaketh in Deuteronomy, chap. 23, 14. The Lord thy God walketh in the middest of thy camp, to deliuer thee, and to giue vp thine enemies before thee; therefore shall thy Campe be holy, that he see no vncleane thing in thee, and turne away from thee. Heere he moueth them to holinesse toward him, because of his continuall presence with them. Thus doth the Lord speake to Salomon, concerning the house which hee was building. If thou wilt walke in my statutes, 1 Kin. 6, 12, 13 and execute my iudgements, and keepe all my commandements, to walke in them: then will I performe my word with thee, which I spake vnto Dauid thy Father: and I will dwell among the children of Israel, and will not forsake my people Israel. So the Prophet Esay reasoneth, chap. 52, 11, 12. Depart ye, depart ye, goe ye out from thence: touch no vncleane thing: goe ye out of the middest of her: be ye cleane that beare the vessels of the Lord: for ye shall not goe out with haste, nor goe by flight: for the Lord will goe before you, and the God of Israel will be your reward. In all which places, the presence of God that is most holy, is brought in, vrging vs to the duties of holinesse of life.
The reasons are very plaine to prooue the same. First, because God is the Lord: hee is of Reason 1 absolute power to command and rule ouer al, and therefore hee beeing the Lord God, his presence with vs must prouoke vs to watch ouer all our waies, and to walke in feare and trembling before him. This reason is expressed in the first chapter of the booke of Ioshua, verse 9, where the Lord saith vnto him, Bee strong, and of a good courage; be not afraid, neyther be thou dismayed: for the Lord thy God is with thee, whither soeuer thou goest. Where he concludeth and assureth him thereby, that God is with him, because he is the Lord.
Secondly, the consideration of his presence Reason 2 must worke in vs obedience toward him, because he hath graciously promised, that he wil neuer faile nor forsake those which are his. He will not leaue vs in the worke which wee vndertake, but be with vs when we begin it, and when we finish it. This reason is giuen by Moses, encouraging the people to fight the battels of God against the Nations, whom hee hadde promised to deliuer into their hands, Deut. 31, 6. Feare not, nor be afraid of them, for the Lord thy God, he it is that doth goe with thee, he will not faile thee, nor forsake thee. Where he proueth the truth of his presence by the comfortable effect of it, that he will deliuer them in time of need, and will not leaue them as a [Page 284] prey in the hands of their enemies.
Vse 1 The vses are in the next place to be handled. First, we learne from hence for the encrease of our faith, to conclude the happy and blessed estate of the faithfull, that haue such a faithfull deliuerer, and so sure a promise of deliuerance. They are esteemed of the greatest part of this wretched world, to be as men vnhappy and forlorne, and so to be farre from true happinesse. But seeing they haue his help ready at hand to keepe them from danger, and to preserue them in danger, beeing alwayes safe and sure vnder his protection, who is as a shield round about vs, it sheweth apparently and most certainely, that they are a blessed people that are thus, and may comfort themselues heerewith, in the middest of all discomforts and discouragements that they shall meete withall. This doth the Prophet Dauid declare, Psal. 40, 1, 2. He waited patiently vpon the Lord, who brought him out of the horrible pit, out of the miry clay, and set his feet vpon the rock, and ordered his goings. Where we see, that Gods gracious deliuerance and preseruation prouoked him to depend vpon him, and to praise his Name: whereupon he inferreth in the next words, Blessed is that man that maketh the Lord his trust, and respecteth not the proud, nor such as turne aside to lies. None therefore are comparable vnto them, none are happy but they.
Vse 2 Secondly, seeing wee haue Gods presence euer with vs, to bee an instructer and admonisher of vs, and as a guide and gouernor to vs in well-doing, let vs be of a good comfort, and cheerefull in all duties that God layeth vpon vs, and requireth of vs. It cannot be denied but we haue many and sundry discouragements and pul-backes to hinder vs from the execution of all good duties both generall and particular in our callings: but this consideration and meditation is able to ouerweigh them all. This serueth as a wonderfull comfort to all sorts, both to the Ministers and people, and should neuer bee forgotten of vs. Touching the Ministers, it is giuen by our Sauiour, Mat. 28, 20. Acts 18, 9, 10. Exod. 4, 12. If his presence must be as a spurre vnto vs, to quicken vs being dull and heauy, and ready to draw backe: let it put life into vs, and cause vs to teach the people cheerefully to obserue whatsoeuer Christ hath commanded vs. What though we haue many crosses in our way, and many enemies that set themselues against vs, yet greater is he that is with vs, then they that are against vs: Satan cannot be so malicious to hurt vs, as God is gracious to deliuer vs: and his instruments shall not bee so strong to cast vs downe, as the Lyon of the Tribe of Iuda shall bee victorious to hold vs vp: and therefore let vs not feare them that can kill the body, but him that is able to cast body & soule into hell fire. Touching the people, it serueth also to comfort them, and to worke in them perseuerance in their callings. Let them boldly goe forward in hearing and professing his word, forasmuch as his presence doth guide vs thereunto. To this purpose doth Moses call Ioshua, and say vnto him in the sight of all Israel, Be strong, and of a good courage, Deut. 31, [...] for thou must go with this people vnto the Land which the Lord hath sworne vnto their Fathers to giue them, and thou shalt cause them to inherite it: and the Lord, he it is that doth goe before thee, hee will be with thee, hee will not faile thee, &c. Hauing therefore so sure a Rocke to rest vpon, it is a signe of great weaknesse and infirmity, or of want of faith, to start aside from our holy profession, and not to rest vpon him that hath giuen vs the promise of our deliuerance, and the assurance of his presence.
Lastly, seeing God is in the middest of vs Vse 3 to succour and saue vs, and thereby to stirre vs vp vnto well-doing, let vs open our eyes, and behold the great workes that he hath done in the earth for his owne people. Let vs not forget his mercies toward vs, but keepe a register of them, as the Prophet exhorteth, Psalm. 46, which is a Psalme of thanksgiuing, which the Citizens of Ierusalem sung to God, for the preseruation of Ierusalem, against certaine terrible and troublesome enemies yt did assault it, ver. 8, 9. The Lord of hosts is with vs, the God of Iacob is our refuge: Come, behold the workes of the Lord, what desolations he hath done in the earth. Where we may see, that vpon this consideration that God was among them, as in an high place wherunto they should resort, he prouoketh them to a serious contemplation of such workes of mercy and iudgement, as God had shewed in their defence against their enemies. This vse concerneth no people vnder the heauens, more then vs. Wee haue found and felt the gracious and glorious presence of God to be with vs and among vs. We haue had a wonderfull experience of wonderfull deliuerances against close, and subtill, and malicious enemies. They haue opened their mouthes as the graue: they haue stretched out their hands against vs, and their feet haue bin swift to shed blood. They haue prepared their fireworkes; they haue diued downe to the nethermost hell to take counsell against vs: and they haue sought to quench the light of Israel. Destruction and calamity hath bene in their waies, and the way of peace they haue not knowne: so that except God had beene on our side, they had swallowed vs vp quicke, and the waters, euen the swelling waters had gone ouer our soule. But God hath broken their snare, and quenched their fire, he hath preserued Prince and people, and deliuered his seruants that trusted in him, and called vpon him. As for his enemies and the enemies of his Church, they haue beene consumed with the flame of that fire which themselues hadde kindled, as they were burned that cast the three children into the Furnace, Dan. 3, 22. and as the Lyons brake their bones in pieces, and tore them in sunder, that had cast Daniel into the denne, Dan. 6, 24. Thus shall it bee [Page 285] with all persecuters that plot the ruine of the Church. They may gather themselues together, but they shall be scatterd: they may pronounce a decree, but it shall not stand: they may digge deepe to hide their counsels, but they shall be discouered, & come to nothing. Hee hath not made his Church a prey vnto their teeth, but hath vtterly destroyed them, and made hauocke of them, that they became dung to the earth, and a prey to the fowles of heauen. They then are greatly to be reproued, who behold euery where and at all times the workes of God, both of his mercy toward his people, and of his iudgements against his enemies, and yet are neuer moued to glorifie his Name, nor to walke in obedience before him.
[In the middest whereof I dwell.] Wee haue heard the strength of the reason, and how necessarily and demonstratiuely it concludeth: The presence of GOD with vs is a forcible meanes to pricke vs forward, and to prouoke vs to holinesse of life, and to all well-doing. Now let vs consider the words in themselues, without the consideration of others. Wherein we see, hee giueth his promise for his presence, or setteth downe plainely vnto thē, that he is continually among them, to wit, the holy God among his holy people.
[...]ine. [...]euer [...] [...]resent [...] peo [...]This teacheth vs, that God is euermore present with his people, he is in the middest of them, he is neuer absent from them. He watcheth ouer thē for their good, he neuer slumbreth nor sleepeth, hee neuer forsaketh them, that he should bring them into danger. This appeareth in the example of Ioseph, Gen. 39, 21, 23. The Lord was with him, and shewed him mercy, and gaue him fauour in the sight of the keeper of the prison. Where hauing shewed that God was with Ioseph, he expoundeth and expresseth what his presence was, and wherein it consisted, and how it was manifested. Hee was cast into prison, and lay in great misery, yet did not God forsake him, but was with him, euen in prison. God abhorreth not the loathsome prisons▪ into which his seruants are cast. He commandeth vs to visite his Children that are put in prison, much more therefore will he do it himselfe. This is set downe in the praier of Dauid for Salomon his sonne, Arise and be doing, and the Lord be with thee. 1 Chron. 22, 11, 16. and in the prayer of Salomon, at the dedication of the Temple, 1 Kings 8, 57. The Lord our God be with vs, as he was with our Fathers, let not him leaue vs, nor forsake vs. This also is that mercifull promise which he maketh to his people, Exod. 29, 45, 46. I will dwell among the children of Israel, and will be their God, and they shall know that I am the Lord their God, that brought them foorth out of the Land of Egypt, that I may dwell among them, I am the Lord their God. Heereby doth the Prophet comfort himselfe, Psal. 23, 4. Though I walke through the valley of the shadow of death, I will feare none euil: for thou art with me, thy rodde and thy staffe doth comfort me. This is such a principle as is so plaine, that it needeth no farther confirmation, that wheresoeuer two or three are gathethered together in his Name, he is in the middest of them, Mat. 18.
I will propound a few reasons, and that Reason 1 breefely. First, he will saue those that are his. His presence is not a vaine presence, neither is he an idle beholder of things that are done, but his presence is to prosper and to saue. The end of his beeing with vs, is the saluation of vs. This is the reason that God giueth to his people, and the promise of deliuerance after long trouble, Ier. 30, 11. I am with thee, saith the Lord, to saue thee: though I make a full end of all Nations whither I haue scattered thee, yet will I not make a full end of thee, but I will correct thee in measure, and will not leaue thee altogether vnpunished. And to the same purpose he speaketh in the 42, chapter, Bee not afraid of the King of Babylon, of whom yee are afraid: be not afraid of him, saith the Lord: for I am with you to saue you and to deliuer you from his hand. We must not therefore dreame of a presence that effecteth nothing: hee is not one that standeth still and doth nothing, as he that is in a dreame, but rather willeth his people oftentimes to stand still, while he worketh all in all.
Secondly, they haue good successe in their Reason 2 lawfull labours and honest endeuours, so that he maketh the workes of their hands prosperous. Except the Lord do builde the house, & watch the City, the labours of the builder, and the cares of the watchman, profit nothing at all. This reason is rendred in the example of Ioseph, Gen. 39. God was with him, and hee made all that he had to prosper. So it is said in the booke of the Iudges, The Lord was with Iudah, Iudges 1, 19. & he draue out the inhabitants of the Mountaine. In like manner we reade concerning Dauid, 2 Sam. 5, 10. Dauid went on, and grew great, and the Lord God of hosts was with him. Seeing then, God saueth his people in times of danger, and prospereth the workes of their hands that they vndertake in his feare, it followeth, that he is continually with them.
Let vs now come to the vses that arise from Vse 1 hence. First, for the encrease of a sound faith in God, in whom we are to trust, we may conclude, that seeing God is with his seruants, therefore they shall not fall downe, or take the foile, but shall prosper and preuaile. He leaueth them not to themselues, he withdraweth not his strength from them, he deliuereth them not to the lust and pleasure of their enemies. This is it which he telleth Ioshua after the death of Moses, Iudg. 1, 5. There shall not any be able to stand before thee all the daies of thy life: as I was with Moses, so I will bee with thee. Whensoeuer we prosper in our waies, & finde the blessing of God to haue beene with vs in our actions, let vs not ascribe it to our industry and pollicy, to our owne diligence and endeuours, but acknowledge from whence it springeth and proceedeth; it is because God [Page 286] is with vs. This is a notable comfort vnto vs, to consider that the gates of hell shall neuer be able to preuaile against the Church, to deface it and to roote it out and to destroy it. If the Church faile, God shall faile with it. If this be vnpossible, so is the other. If the church should faile, Christ must also faile, and all the benefits of his death and passion: which can neuer come to passe, forasmuch as he died not in vaine, but will make his death auaileable in all the members of his body vnto the ende of the world. Let vs euermore lay hold on this, especially when wee see the enemies of the Church multiply, and to affront the true seruants of God: the presence of God must stay vs vp, and support vs in the middest of all dangers.
Vse 2 Secondly, this teacheth vs this good duty, that we take heed we do not defile our selues with the pollutions of sinne. For how shall we dare to commit sinne, that is so highly displeasing in his sight, forasmuch as hee is with vs to behold vs and all our actions? Nothing is more loathsome to GOD, then the filthy stench that sinne casteth vp in his nostrils: so that we should hate it in all men, but especially in our selues with a perfect hatred, euen more then the diuell of hell himselfe. True it is, many men cannot abide to heare him named, they defie him in words, but they doe not deny him in deeds. We hate him as he is deformed, not as hee was formed: not as the creature of God, but as he is degenerate from his originall estate. He is the creature of God, but sinne is the worke and child of the diuell, Iohn 8, 44. he is said to be a lyar from the beginning, and the father thereof: and as he is the father of lying, so also of all other sinne. He is saide to bee a murtherer from the beginning, and the Pharisies are charged to bee his children.Gen. 3, 15. The wicked are named his seede; and Caine is said to be of that euill one, because he slew his brother, 1 Iohn 3, 12 We must therefore be afraid of sinne, and be as vnwilling to entertaine it, as to entertaine a childe of the diuell. If once we lodge it, it will not be easie for vs to dislodge it: if once we suffer it to fasten vpon vs, it will bee very hard to loose his hold againe. It wil sticke fast vpon vs as pitch, and defile vs also, as dirt and dung. The means to bridle and suppresse it, is to set before vs the presence of God. The Subiect will doe nothing vnseemely in the presence of his Prince, nor the childe in the sight of his father. We are alwayes in Gods eye, hee beholdeth all things that are done of vs. This is that of which Moses putteth the people in remē brance, Deut. 23, 14. The Lord thy God walketh in the middest of thy Campe, to deliuer thee, and to giue vp thine enemies before thee, therefore shall thy Campe be holy, that hee see no vncleane thing in thee, and turne away from thee. No vncleane thing like to the vncleannesse of sinne, it is worse then all excrements which we doe loathe and abhorre. It driueth him from vs, that he will no longer walke among vs to do vs good. Thus speaketh Phinehas the sonne of Eleazar the Priest, to the Tribes that inhabited beyond the Riuer,Iosh. [...] This day we perceiue that the Lord is among vs, because ye haue not committed this trespasse against the Lord: now yee haue deliuered the children of Israel out of the hand of the Lord. Where he prooueth, that they had rightly learned, and also reuerently regarded the presence of God, because they had learned thereby to abstaine from sinne, which is abhominable and filthy before him. For this cause the Apostle saith, 2 Cor. 6, 17. Come out from among them, and bee ye separate, saith the Lord, and touch not the vncleane thing, and I will receiue you. Then he promiseth to dwell in vs, and to walke among vs; he offereth himselfe to be our God, & to account vs to be his people. All men will in words confesse, that they beleeue the presence of God in all places, and his all-seeing eie reaching and stretching ouer all persons: howbeit this confessing in word is not an argument of sound beleeuing in hart: forasmuch as many acknowledge it with the tongue, that do vtterly and openly deny it in their deeds. If his presence worke in vs a conscience of sin, and a care to please God in all things, it is an euident token that we are good Schollers, & remember this lesson well, which is heere deliuered vnto vs, touching his presence euery where. Let vs oftentimes examine our selues by this rule: and know that wee haue so farre profited in the doctrine of it, as it brideleth our corruption in vs, and no farther. If we be loose in life, and euery where prophane, neuer regarding what wee doe, or what we speake, or how we breake out into all wickednesse, we may well talke or tattle of Gods presence, but wee turne him into an Idoll, and with the Epicures make him sit idle in heauen, to know all things, but to regard nothing.
Lastly, it is our duty to haue a care to promote Vse 3 his worship and seruice, in all things to farther it, and to cut off all impediments and hinderances that stand against it. This is the vse that is often made of this doctrine, as Exod. 25, 8. Let them make me a Sanctuary, that I may dwell among them. Where the Sanctuary of God is, there will hee be: where it is not well looked vnto, but wholly neglected, there is he gone from that people, and departed. This we see in the words of Dauid, exhorting and commanding all the Princes to helpe Salomon his sonne in building of the Temple, 1. Chron. 22, 18, 19. where he saith, Is not the Lord your God with you? and hath he not giuen you rest on euery side? For hee hath giuen the inhabitants of the Land into mine hand, and the Land is subdued before the Lord, and before his people: now set your heart and your soule to seeke the Lord your God: arise therefore, and build yee the Sanctuary of the Lord God, to bring the Arke of the Couenant of the Lord, and the holy vessels of God into the house that is to bee built to the Name of the [Page 287] Lord. As they had experience that hee was among them, so he would haue them goe lustily forward in furthering of his worship & the meanes of it. Could their enemies haue taken the foile, and beene deliuered as a prey vnto them, who had so long dwelt among them, and taken deepe roote in the earth, as a Tree that could not be shaken with the wind, except the Lord had beene with them, and holpen them, and fought their battels for thē? Thus they were assured of Gods presence with them, and therefore they ought to bee sttong and couragious in promoting his glory and setting vp his seruice, that he might remaine among them, and neuer depart from them. To this purpose speaketh the Prophet Haggai, when hee saw the wonderfull backwardnesse of the people of Israel, in building the Lords house, that they gaue themselues to their owne profits and pleasures, but let the Temple lie waste, chap. 2, 4. Be strong, O Zerubbabel, saith the Lord, & be strong, O Iehoshua, sonne of Iosedech the high Priest, and be strong all ye people of the Land, saith the Lord, and worke, for I am with you, saith the Lord of hosts. There hee gaue them visible signes of his gracious presence, and was not called vpon in vaine; which mercy is called dwelling among them.
This vse hath many branches: First, wee must giue cheerefully for the building & preparing of a place decent for him to be serued. So did the people in the time of Moses. God must haue a fit place for his seruice. Our churches are as the Tabernacle and Temple to the Iewes, they are as an house to him. They must not be suffered to decay.
Secondly, the prophaners and spoilers of the places of his worship, are worthy of seuere punishment, forasmuch as God accounteth of it as a spoiling of himselfe, Mal. 1. If any were asked, whether they would spoile God himselfe or not, they would deny it, and constantly auouch it, and be offended with them that should affirme it: neuerthelesse, if we be carelesse of the meanes of his worship, he accounteth it as sacriledge, and condemneth it as a robbing of himselfe.
Thirdly, seeing it is the house wherein hee dwelleth, it teacheth with what zeale & forwardnesse, with what desire and delight we should resort vnto it, with what reuerence we should remaine in it, and how vnwillingly we should depart from it, before the end of those holy exercises. Touching our ioy in comming to it, the Prophet Dauid testifieth in many places: when he was hindered by his persecuters, that he could not be present in the Cō gregation of Gods people, he was sore troubled, and greeuously complaineth of it, Psal. 42, 1, 2. Hee came to the house of God, as we goe to the house of our neighbour, being inuited to a feast. So Psal. 26, 8. Lord, I haue loued the habitation of thy house, and the place where thine honour dwelleth. And Psal. 122, 1. I was glad, when they saide vnto me, let vs goe into the house of the Lord. Thus ought it to be with vs, we should loue it aboue all other places, & delight in it greatly, rather then elsewhere. We should neuer be weary of it. Touching our reuerent behauiour when wee are come, we learne it by Iacob; he had no sooner perceiued the presence of God, but he was touched with feare, Gen. 28, 16, 17. Surely the Lord is in this place, and I knew it not: and he was afraid, and said, How dreadfull is this place? This is none other, but the house of God, and this is the gate of heauen. When we come to tread in the Lords Courts, wee must be striken with feare, and set before vs his presence, and say to our owne soules in a comfortable meditation of it, Surely the Lord is in this place. We must not thinke onely, we shall meete with men there like vnto our selues, but there we shall meete with the Lord himselfe, and shall haue his presence. And thus did Cornelius stir vp himselfe and the rest that were to heare Peter, Acts 10. And touching our departure, it ought not to be before the end, as we haue shewed at large elsewhere. The latter end belongeth vnto vs, as well as the beginning: and then peraduenture wee may heare that which wee shall neuer heare againe. The Word is no more at our choise to deuide, & to chuse what we will heare and what not, then the Sacrament. If wee should see a man at the Lords Supper, whē he had receiued the bread, which is one of the outward signes, to depart out of the Church before he had receiued the cuppe containing the wine, which is the other signe, all men would bee ready to condemne him of intollerable contempt, and that most iustly. The whole word preached, and all the praiers that are offered vp to God, belong to vs as well as the whole Sacrament. God will not haue vs know a part onely of his will, but all his will, and learne his whole counsell. If the Subiect should deale so vnreuerently in hearing his Prince speake, as we vnconscionably deale with God, when he speaketh, he might well gather he were contemned. The Minister therefore must make an end of speaking▪ before we should make an ende of hearing the word that hee deliuereth vnto vs from the mouth of God.
[Verse 4. And the children of Israel did so, and put them out, &c.] The commandement that God gaue to Moses of putting out these vncleane persons out of the Campe, together with the reasons wherby it is confirmed, hath hitherto beene handled. Now we see in these words, the execution thereof set downe generally and particularly; they did put them out, and suffered them to remaine no longer among them. When God had once decreed and determined they should be remoued, they durst not permit them to haue any residence with them. The commandement was giuen vnto Moses, the execution of it is done by all Israel. The Gouernors pronounced the sentence, the whole Congregation gaue their [Page 288] consent. It was done in their presence, and they did approue of it.
Doctrine. No Church ought to tollerate open offenders.This practise teacheth vs this doctrine, that no Church should suffer among them open wicked persons to liue vnpunished and vncensured. No Church ought to tollerate, winke at, or beare with any filthy liuers, or vncleane persons, or notorious offenders among them, as Deut. 23, 17. There shall be no whore of the daughters of Israel, nor a Sodomite of the sonnes of Israel. The Corinthians are sharply reprooued, because they suffered one incestuous person to liue among them, 1 Corinth. 5, 1, 2. It is reported commonly, that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should haue his fathers wife: and ye are puffed vp, & haue not rather mourned, that [...]he who hath done this deed, might be taken away from among you. So the Apostle, giuing rules of direction to ye church how to liue, Eph. 5, 3, 5. saith, Fornication, and all vncleannesse, or couetousnesse, let it not be once named among you, as becommeth Saints: such haue no inheritance in the kingdome of heauen and of God. Christ our Sauiour reprooueth sundry Churches in the Reuelation, that suffered wicked persons to rest in their bosome & did not cast them out, Reuel. 2, 14, 20. as namely the Angel of the Church in Pergamus, and the Angel of the Church in Thyatira, & therefore he had a few things against them: so that we may conclude, that no Church can without blame and blemish tollerate among them such as are wicked liuers and notorious offenders.
This truth may be farther strengthned by Reason 1 many reasons. For first, it is a comely thing for the Saints of God to do so: that as they differ from heathen men, so they may differ from heathen meetings. Moses teacheth, that they ought to put out euill from them, because they are an holy people, Deut. 23, 14. The Apostle would not haue fornication and vncleannesse to bee once named among them, because so it becommeth those that are Saints to do, Eph. 5, 3. Now they were made light in the Lord, that were sometimes darknesse, and therefore they must walke as children of the light.
Secondly, for the neglect of this duty, the Reason 2 wrath of God falleth vpon the sonnes of men. He is the God of order, and requireth that all things in the Church be done in order. Hence it is, that the Apostle saith, Col. 3, 6. For such things sake, the wrath of God commeth vpon the children of disobedience. And we haue sundry examples of this, in the people of Israel, who were diuersly destroied, because of their sins, 1 Cor. 10, 5. With many of them God was not well pleased, for they were ouerthrowne in the Wildernesse. If then notorious sins bring downe Gods wrath, notorious sinners are not to bee winked at, to the end that his wrath may bee turned away.
Reason 3 Thirdly, we shewed before that they were as swine and dogges, or as vncleane beasts, and should not be admitted to the fellowship of Christs sheepe which are cleane, lest they defile them and corrupt them through their contagion, and tread downe with their feete, the residue of their pastures. The Apostle saith, 1 Cor. 5, 6. Doe ye not know, that a little leauen leaueneth the whole lumpe? Sinne therefore being infectious, the sinner is not to bee tollerated in the assembly of the righteous.
The vses remaine to be handled. First of Vse all, it should minister great matter of much greefe and sorrow to euery society of Christian men and women, when any of the Congregation grow to be thus prophane and defiled with the contagion of sinne. Is it not a great greefe to haue any one member of the body cut off? Or can any endure it without paine and anguish? So should it be when any that is called a brother, is put from the rest of the body of the Church, and seuered from the externall communion of Saints. This the Apostle teacheth, 1 Corinth. 5, 2. Ye are puffed vp, and haue not sorrowed. This reprooueth those that regard not this censure, whether it bee executed vpon themselues or others, neyther are touched with the dishonour that is done to God, when hainous and horrible sinnes do breake out of the bosome of the Church. The Prophet testifieth, Psal. 119, 136. that his eyes gushed out Riuers of teares, because they kept not his law. So the Lord speaketh to the man that was cloathed in linnen, whom he appointed to preserue such as were his, Ezek. 9, 4. Goe through the middest of the City, through the middest of Ierusalem, and set a marke vpon the foreheads of the men that sigh, and that cry for all the abhominations, that bee done in the middest thereof. If any man be present, and behold the Chirurgian ready to cut off the arme or legge of another, he is moued with a kinde of compassion and commiseration, and is touched with greefe for it: how much more ought wee to be greeued, when a brother is cut off from the communion of the Church, which is the mother of vs al? The Prophet reioyced, whē they said vnto him, Let vs go into the house of the Lord: so it ought to minister matter of mourning, when any haue this greeuous punishment laid vpon them, as to be turned out of the Church. It ought therefore to be accounted, neither matter of ioy, nor matter of gain, neither should we bee glad to heare that any are so proceeded against.
Secondly, it is a cause of great mercy, and Vse 2 of a wonderfull blessing from God, whē such as transgresse, are resisted and punished. So long as sinne is suffered, God is offended, and his wrath is extended ouer those places and persons. He hath a controuersie against those that sin against him.Iosh. 7, 1 [...], [...] 8, 1, 2. The host of Israel could not prosper so long as Achan remained among them, the enemies preuailed against them, and they turned their backs vnto them: but when he was taken away, and the glory of God reuenged [Page 289] which he had defaced, Israel prospered and had the vpper hand. They could not stand before their enemies, vntill they had put the accursed thing from among them. And how much he hateth sin, he declareth sometimes in his owne seruants: for Ionah must be cast into the sea, or else the Ship and the passengers in it shall euer be in ieopardy; & therfore he said vnto the Marriners, Take me vp, and cast me foorth into the sea, so shall the sea bee calme vnto you: [...] 12. [...]. for I know, that for my sake this great tempest is vpon you. If then he spare not his owne people, how should he spare others that are his enemies? We haue a notable example of this, afterward in this booke; when ye people of Israel began to commit whoredome with the daughters of Moab, & bowed down vnto their Gods, and so coupled themselues vnto Baal-peor, God brought a fearefull iudgment vpon them, [...]. 8, 9. and there died▪ in that plague, foure and twenty thousand, But Phinehas the son of Eleazar rose vp from the middest of the Congregation, and with his speare he smote the adulterer and the adulteresse, so the plague ceased from the children of Israel, the anger of God being turned away from them. A contrary example is to be seene in Eli, 1 Sam. 2. hee winked at the wickednes of his vngodly sons, and it brought downe a greeuous iudgment vpon them, and vpon himselfe, and vpon the people. Such churches therfore as are carefull to put from among them notorious offenders, are blessed of God. Sinne is the cause of all iudgement, and the remouing thereof bringeth all blessings with it.
Thirdly, euery Congregation is bound to Vse 3 purge their owne body from such excrements and filthinesse as annoy it. We must haue herein true zeale & godly courage in the cause of God and his truth. We must not stand in feare of the faces of men, though they be neuer so great and mighty. The censures of the Church must not be like the spiders web, which catcheth flyes and gnats, wheras the bigger creatures break from it. They must be administred indifferently, without all respect of persons: otherwise it laieth open a gap to destroy religion, faith, honesty, iustice, and equity, & maketh a way to wrong and all impiety. This reproueth such as dare not deale with great mē, rich men, and mighty men: they are afraid to touch them, lest they purchase their displeasure. [...]. in Phor. [...]. 1. These are like to fowlers, that pitch not the net to catch kites or Hawkes that do hurt, but for such as do no hurt. They suffer great men to do what they list▪ and see thē not: they let them alone, & either through negligence they will not, or through feare they dare not controlle them: according to the saying of the Poet, ‘ [...] satyr. 2.Dat veniam coruis: vexat censura columbas.’ They that are censors or chastisers of the manners of others, do pardon such as are most wicked and greatest malefactors, but doe condemne them that walke in innocency, or at least sinne of infirmity. But whatsoeuer the men are, when they waxe impenitent, the Church must spew them out, as an vnprofitable burden that lieth vpon the stomacke. It reproueth those also that would not haue the poore complained off, or brought before thē, whatsoeuer they commit, and how much soeuer they offend, because they are not able to fill their purses, or to pay their fees, or to giue them mony. These are such Officers as regard their priuate gaine before the churches good: and measure all things by their owne profit, not by the Churches benefite: and seeke to enrich themselues, not to reforme the offender: and to aduance their owne estate, not to promote the glory of God. But the Church ought not so much to looke vpon the persons of men, whether they be high or low, rich or poore, as vpon the cause: not so much what they are able to pay, as what their sinnes deserue: following the example of our heauenly Father, who rewardeth euery one according to his desarts.
Lastly, Is no Church to tollerate any open Vse 4 offenders among them? then they must vse the censure of excommunication as an ordinance of God, not an inuention of men: and not onely know the nature and vse of it, but practise it to the glory of GOD, and to the good of others. This is it which our Sauiour Christ hath left and commanded to be executed among vs, Math. 18, verse 17. If he shall neglect to heare them, tell it vnto the Church; but if he neglect to heare the Church, let him be vnto thee as an heathen man and a Publican.
This vse hath many particular branches, but before wee come vnto them, wee are to make it appeare, that in this place Christ our Sauiour speaketh of excommunication. For the words themselues going before, and following after, are plaine and euident. In the circumstances before, it is manifest that hee spake of priuate admonition, this heere deliuered is a publike censure: that was done before two or three, this before many. And afterward our Sauiour saith, Verily I say vnto you, whatsoeuer yee shall binde on earth, shall bee bound in heauen: and whatsoeuer yee shall loose on earth, shall bee loosed in heauen. What is it to binde,What it is to binde & loose but when the Church knoweth a man to be frozen in the dregges of sinne, separated from the spirituall communion of Christ and the Church, and made the bondslaue of Satan, to pronounce and declare him to be an impenitent person? and to remaine as a captiue bound in the chaines of Satan, and to keepe him out of the Church, as a prisoner kept in prison, vntill by this sharpe remedy he be healed & brought to repentance, as it falleth out to the elect, who are alwaies bettered by it? And what else is it to loose, then when the Church seeth by the true fruites of his repentance, that hee is freed, deliuered, and loosed from the hands and bands of Satan, by the mighty power of Christs Spirit, to pronounce [Page 290] him set at liberty to haue communion & fellowship with the members of Christ.
Let vs now come to the seuerall points to be obserued in this ordinance. First, obserue what excommunication is, that we be not deceiued in the practise of it, passing ouer those that ought not to be passed ouer, and striking those that ought not to be striken. For sometimes they are smitten with the sword, that deserue not to be touched with the scabbert: and they feele the bluntnes of the backe, that deserue the sharpnesse of the edge. Excommunication therefore is an action of the Church, performed in the Name of Christ, whereby a brother greeuously offending, and remaining impenitent, is separated from the Communion of the faithfull, in those things especially yt pertaine to the worship of God; ayming thereby at the good of the Church, the saluation of the excommunicate person, and at the glory of God. No man ought to deny, that this authority is giuē to the church, or to make any doubt of it, and so call it into question.
Obiection. But peraduenture some man will say, that Christ saith not, Let him bee to the whole Church an heathen, or a Publicane; but to thee against whom he hath trespassed, and to whom he will not be reconciled: whereas excommunication separateth from the whole body. Answer. I answer, this is a friuolous obiection, and a poore shift to shake this holy ordinance of God in peeces, which is not able once to stirre and remoue out of his place. For no man ought to bee esteemed and accounted as an heathen and Publicane, of any particular member, who is acknowledged by the whole Church to be a brother, and communicateth with other of the brethren in all the priuiledges of the Church. And as though he hath not offended the Church,Z [...]nchi. lib. 1. in quart. praeep. cap. 19. who beside the offence, whereof he was reproued, and wherewith being now reuealed and manifest, he hath hurt the Church, hath beene stubborne and obstinate against the same, nay stubborne & stiffenecked, obstinate and obdurate against the word of God, by which hee was conuinced, and exhorted. The Church hath not one cause and I another to esteeme of him, and to iudge of him, but we proceede by one and the same rule. Seeing therefore the whole Church hath the same cause which I haue, why he ought to be reputed as an heathen and a Publican: to wit, sinne committed and perpetrated, and ioyned with stiffenesse and stubbornnesse, with contumely and contempt: what reason can bee rendred, the cause beeing common, why hee should be to me alone as an heathen and Publican, and not also to the whole Church?
Moreouer, the ende why hee ought to bee vnto me as an heathen & a Publican, is the same with the Church in all respects, namely that the brother not repenting nor returning, should be ashamed, and as it were by force & compulsion, be drawne & driuen vnto repentance. Therefore as well to the whole Church as vnto me, he ought to be as an heathen and a Publican, that is, an excommunicate person: so that vnder the person of one, we must vnderstand the whole Church, as if Christ had said, Let him be vnto thee, and to all the brethren, and to the whole Church, as an heathen and a Publican. They thē that restraine these words, Let him bee vnto thee, to one member of the Church alone, are like to the Doctours of Rome, who, because Christ said to Peter, To thee will I giue the keyes of the kingdome of heauen, Math. [...] [...] conclude, that they were giuen to Peter alone, that thereupon they may builde the foundation of a counterfeit and supposed supremacy: whereas he gaue them to all the Apostles alike, as if Christ had said, I commit the keyes to thee, and to the rest of the Apostles, and to their successors. So when he saith in this place, Let him be to thee as an heathen and a Publican, he meaneth, both to thee and to the rest of the parts of the Church, one being named in stead of all the rest.
Lastly, the text it selfe being rightly weighed and considered, will make it plaine and apparant, that this is a foolish cauill and a slender euasion, to vnderstand the words thus, Let him be to thee, that is, Let him be to thee alone and to no others: for Christ hauing said, Let him be vnto thee as an heathen man: to the end he might strengthen and confirme this, that he would ratifie all this in heauen aboue, he annexeth immediately after, Whatsoeuer yee shall binde on earth, shall be bound in heauen, and whatsoeuer ye shall loose on earth, shall bee loosed in heauen. Behold heere the change of number vsed by Christ. Tell mee then, wherefore, when he had said in the singular number, Let him bee vnto thee, as speaking of one, hee spake afterward in the plurall, whatsoeuer yee shall loose, whatsoeuer ye shall binde, as speaking of many? What was the cause of this difference, but onely to signifie, that vnder one person he vnderstood the Church? To shut vp this first point, wee are not to doubt, but that Christ gaue power and authority to the Church, to excommunicate wicked persons that are obstinate and impenitent, when by priuate admonition they cannot bee wonne, as we shall shew more at large afterward.
Secondly, we must consider, when any man is to be excommunicated; the fit season wherof is, when he hath contemned all admonitions and exhortations of priuate men, and is waxen proud and selfe-willed, & setteth himselfe against the Church; and not before. For then he manifesteth, as cleerely as the light that shineth at noone day, not onely his obstinacy & resolution to goe forward in sinne, but his contempt of the word, and of the Church, and of Christ himselfe, the author of the word, and the head of the Church: so that hee is separated from the communion which all the faithfull seruants of GOD, haue with Iesus Christ and the Church, whereof wee [Page 291] say in the Articles of our faith, I beleeue the holy Catholike Church, the Communion of Saints. Whereby it appeareth, that he who is excommunicated, is not properly by the Churches censure separated from God and his people, but is declared & pronounced to be separate: forasmuch as properly it is sin which separateth, [...] [...], 2. Your iniquities haue separated betweene you and your God: and your sins haue hid his face from you, that he will not heare. Excommunication then doth not separate, but serueth to shew who are separated: euen as the fanne doth not make the chaffe, but sheweth it manifestly, which before lay hid among the good Corne. Whensoeuer therefore sinners grow obstinate, it is high time to draw out this sword of iustice, to cut off from the Citty of God, such incorrigible persons.
Thirdly, Christ our Sauiour sheweth to whō excommunication belongeth, and who are subiect vnto it. He is vnder it that is called a brother, and being exhorted, will not heare; being admonished, will not obey: being reproued, will not repent. He must be a brother, he must be admonished, reprooued, and conuinced. He must be told of his fault or faults priuately and publikely. He must be one that hath confessed Christ, and called vpon God the Father together with vs, albeit hee haue denied him in his deeds. It is the Lord that will iudge thē that are without, [...]. 5, 12. the Church hath nothing to doe with them. God will punish those that are in the Church, & those that are out of the Church, forasmuch as all belong to his iurisdiction: it is not so with the Church, they haue nothing to do with such as are infidels, and neuer gaue their names to Christ, as Turkes, Iewes, Pagans, and such like. For as they that neuer were in the Synagogue and of the Synagogue, could not be put out of the Synagogue: and as they that were not of the communion, cannot be thrust out of the communion: so they yt were neuer of the Church, or in the number of the faithful brethren, cannot be cast out of the Church. For these only are they that are spots and blots to the church: these are they that cause the Name of God to be euill spoken off: these are they that lay stū bling blocks before the weake: these are they that regard not the first or second table of the Law: these are they that tread vnder foot all counsels, perswasions, and admonitions made out of the word of God: these are they that are setled and resolued to continue in euill, whatsoeuer the Church say vnto them.
Fourthly, he is to be excommunicated only, that hath in this manner offended; neither is it to bee suffered, or allowed, or practised, that one should be excommunicated for another, except peraduenture he also offend, and be intangled in the same sinne, or haue giuen consent vnto it. The sonne is not to bee excommunicated for the father, nor the father for the sonne. The rule of the Apostle is to be obserued, Gal. 6, 5. Euery man shall beare his owne burden. It is a common prouerbe among vs, Euery vessell shall stand vpon his owne bottome, that is, euery one shall beare the punishment of his owne sinne. This is it which the Prophet Ieremy teacheth, chap. 31, 30. Euery one shall dye for his owne iniquity: euery man that eateth the sowre grape, his teeth shall be set on edge. To this purpose speaketh Paul, Roman. 14, 12. Euery one of vs shall giue an account to God for himselfe.
If any obiect, Obiect. that we are to giue an account to God, not onely for our selues, but for these also that belong vnto our charge, as the father for himselfe and his children, as we see in Eli; the Shepheard for his sheepe, and the watchman for the soules of the people, as the Lord saith, His blood will I require at thy hands, Ezek 33.10. and Hebr. 13, verse 17. They watch for your soules, as they that must giue an account. Answer. I answer, they shall indeed giue an account and be punished, howbeit it is for their owne sins, and no farther. Parents, Masters, Magistrates, and Ministers, shall not answer for their sinnes that are committed vnto them, for the sinnes of their children, their seruants, their subiects, and their hearers, but for the sinnes which themselues commit by their negligence, because they do not looke vnto them, nor admonish them, nor reprooue them, nor restraine them, as it is plainely expressed in the Prophet Ezekiel, chap. 33, verse 8, 9. If thou doest not speake to warne the wicked from his way, that wicked man shall die in his iniquity, but his blood will I require at thine hand: Neuerthelesse, if thou warne the wicked of his way, to turne from it; if he do not turne from his way, he shall dye in his iniquity, but thou hast deliuered thy soule So then, he that is impenitent, is to be excommunicated, euen he onely, and not others that are not partakers of his sinne. S. Augustine hath a notable Epistle to this purpose written to a certaine Bishop called Auxilius, August. epist. 75. in the behalfe of one Classicianus. who being a young man, for the offence of the master of the house, excommunicated all the rest of his family, and would not deliuer the Sacraments to his children and houshold: whom he perswadeth to lay aside anger, and to reuerse his sentence, lest the man perish that is a friend, & the diuell reioyce in it that is an enemy. In this case in a manner doe they offend, who refuse to baptize the children of thē that are excommunicated, & such as are borne in fornication, because their parents are impenitent, as though the sonne should beare the iniquity of the father, or the wife of the husband, or the seruant of the master, or he that is not yet born, the iniquity of thē that are borne. What hath the infant offended that is borne in the Church, that he should not be baptized of the Church? The Prophet saith, The son shall not beare the iniquity of the father, nor the father, Ezek. 18, 20. the iniquity of the son; but the soule that sinneth, it shall die. This also is the resolutiō of Beza in one of his Epistles,Beza epist. 10. prouing that the children of the excommunicate may be baptized. We conclude [Page 292] therefore, that they onely, which haue offended, and remaine obstinate in their offences, are to be excommunicated: forasmuch as Christ neuer said, if he heare not the Church, let him and all that belong any way vnto him, be as heathens and Publicanes, but let him be vnto thee, that is, him only. This serueth to cō demne the horrible and abhominable tyranny of the Bishops of Rome, who haue not onely raged vpon the bodies of the Saints, but also exercised dominion ouer their consciences. These are they that send out their curses, and smite the cheefest Monarches of the world, as it were with thunder & lightning. They pronounce sentence of excommunication for trifles, and they absolue from it for trifles. They excommunicate one for another, and they absolue one for another. They cast out of the Church, those that do not belong to their iurisdiction: for what haue they to doe with Princes? When Princes are supposed to haue offended, they curse & condemne whole states and Kings, as they haue serued heeretofore the Kings of this Land, and lately thc State of Venice. They haue interdicted whole Realmes, they haue forbidden diuine seruice to be said, and the Sacraments to be administred.
Fiftly, we must learne from what things excommunicate persons are excluded, that we may ye better know how to behaue our selues toward them. Christ saith, let such be as heathens & Publicanes; that is, abstaine from such false brethren, and communicate not with thē, either in matters of religion, or in common conuersation. But how far we must forbeare their company and conuersing with them, we shall speake afterward. The word excommunication and to excommunicate, note out a cutting off frō the communion; which Christ noteth by the branches that bring foorth no fruite:Iohn 15, 6. If a man abide not in me, hee is cast foorth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned. The Euangelists also call it to put out of the Synagogues, Iohn 16, 2. that is, out of the fellowship of the faithfull, met together in one place. Hence it is also, that they were said to be accursed, being out of the Church, as they are blessed that abide in the Church, hauing a communion together in matters of religion, and fellowship one with another. Now we must vnderstand, that there is a two-fold communion, from whence an excommunicate person may be said to be excluded:Communion is two-fold, inward and outward. the one is inward and spirituall, the other outward and corporall. The inward communion is that, which euery faithfull one hath by faith and loue, first with God, and then with the Saints of God, and therfore in the Creed it is called, ye Communion of Saints. For all the Saints are ioyned together with Christ their head, by the band of the Spirit, & among themselues, and with the whole body of the Church, 1 Cor. 10, 16. The bread which we breake (in the Supper of the Lord) is it not the communion of the body of Christ? saith Paul. And the Apostle Iohn in his first Epistle, That which we haue seene & heard, declare we vnto you, 1 Ioh [...] [...] ▪ that ye also may haue fellowship with vs; and truely our fellowship is with the Father, and with his Son Iesus Christ. From this fellowship, can none be excluded but by sin. The Prophet saith,Esay 5▪ [...] your sinnes haue separated betweene mee and you. And Iohn teacheth, that if we walke in the light, as he is in the light, 1 Iohn 1, [...] we haue fellowship one with an other, and the blood of Iesus Christ his Son, cleanseth vs from all sin. And Paul in his Epistle to the Romanes, sheweth particularly, that there is nothing vnder heauen can separate vs from Christ and from the loue of God, neither death, Rom. 8.3▪ [...] nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature: among al which he doth not reckon sin, and therefore it is sin alone which can separate any man frō the grace of God, and from communion with him. The excommunication of the Church can bar and shut out no man from this communion. For if any man be truly engrafted into Christ, endued with faith in Christ, and repentance from dead workes, beeing a member of his body in deed and in truth, excommunication shal hurt him nothing at all, in regard of that spirituall communion; forasmuch as the sentence so giuen, is void and frustrate, and the doore is shut vp & locked fast with a false key. Such an excommunication is a blessing not a cursing. Againe, albeit a man iustly deserueth to bee excommunicated through his sin, & to be separated from God, yet excommunication is not the first or cheefe cause of it, but his owne sin, and the continuance in it: seeing it doth not seuer him from God, but declareth him to bee seuered through his impenitency, as ye Priests vnder the law, putting out the leprous, did not defile them with the leprosie, but pronounced them to be defiled; & as the Iudge giuing sentence vpon a malefactor, doth not therby make him a malefactor, (for hee was so before) but pronounce him to be so; and as a theefe that is found guilty, is not thereby made a theefe. But here a question ariseth, how can it be, Obiect. that any hauing a true fellowship with Christ, can be separated from it through sin? Can he that is a member of Christ, be made no member? All men are eyther reprobate or elect. The reprobate are not, neyther were, neyther euer shall be partakers of this communion: how then should they be separated frō it, that were neuer of it or in it? And touching the elect, they can neuer fall from the grace of election; the foundation of God remaineth sure, 2 Tim. [...], [...] & hath this seale, the Lord knoweth who are his, so that it is vnchangeable. Besides, such are also engrafted into Christ, and cannot be separated from his communion, according the saying of Christ, Iohn 6, ver. 37. All that the Father giueth mee, shall come to me: and him that commeth to me, I will in no wise cast out. And the Apostle Iohn 1 Iohn [...], [...] saieth, They went out from vs, but they were not of vs: for if they had beene of vs, they would no doubt [Page 293] haue continued with vs: but they went out, that they might be made manifest, that they were not all of vs. If then the reprobate were neuer of this communion, and the elect can neuer fall from this communion, it may seeme that none can be said to be truely excommunicated, that is, to be separated from that spirituall communion which wee haue with Christ and with all the Saints by faith, [...]. hope, and loue. I answer, that which is affirmed of the elect and reprobate is most true, neuerthelesse that which is concluded from thence is most false, as the learned haue well obserued. For first of all, touching the reprobate, that being hypocrites were once in the Church, though they were neuer of the Church, neither truely partakers of this spirituall communion of the Saints, yet then they are saide to bee separated from it, when they are manifested & declared to haue beene alwaies strangers vnto it, and separated from it: as when Dauid praieth in the Psalms, that they might be blotted out of the booke of life, Psal. 69, 28. as if he had said, declare it & shew it plainely, that they were neuer written in the booke of eternall election. Secondly, touching the elect, the question is more difficult, and yet the knot is not so intricate or intangled, but it may be loosed. For albeit they cannot be cut off from the grace of election, because his gifts and calling are without repentance, Rom. 11, 29. neither can be wholly and altogether excluded from that communion which they haue by faith with Christ, and by loue with the Church, both by reason of the stablenesse of Gods promises, and by reason of the efficacy & force of Christs praier heard of the Father, [...] [...]7, 21, [...]. Luke 22, 32. Yet in some sort & in some respect they separate themselues as much as lyeth in them, when they fall into greeuous sinnes, as Dauid, when he committed adultery, and Peter, when he denyed his Master. The guifts of the holy Ghost are as a flame of fire kindled in vs: such sinnes are as water powred vpon them to quench it: and except GOD did grant his Spirit to dwell in them, and preserue it as fire hidden vnder the ashes, they would lose it wholly, & be quite and cleane excluded from this spirituall communion. Notwithstanding, our saluation is sure for his promise sake, who hath promised to put his feare in our hearts, that we should not depart from him, and for Christs praier, who praied for Peter & all the elect, that their faith should not faile. Hence it is, that he keepeth a remnant of grace in them, and cherisheth the fire of his Spirit, that it should not goe out; so that the flame is slaked, and the heat is diminished. But in his good time, he kindleth the fire, and stirreth vp the heat, somtimes by his word, and sometimes by his corrections; and therefore the Apostle willeth Timothy to stirre vp as coales, [...]. 1, 6. the gift of God that was in him: & Dauid hauing experience hereof, praieth vnto him, to create a new heart in him, and not to take away his Spirit from him. Ps. 51, 10, 11. Thus we see how the faithful are not wholly, but yet in some part separated frō the communion of Christ, because they are depriued of the sweet comforts that they felt before, & of the large measure of grace which they finde greatly diminished by the committing of sinne and continuing in it. This is the spirituall communion.
The externall communion standeth in a common partaking together in the word, in praiers & in the receiuing of the Sacraments, and in familiarity and friendship one with another, as Luke speaketh of the Church of Christ after his ascension, Acts 2, 42. They continued stedfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in praiers. Excommunication separateth from all these. But some will say, Obiect. doth excommunication take away all commercing and conuersing one with another? May not one in any sort liue with such? Or doth it dissolue all bands of nature and pollicy? I answer, Answer. no. There are some bands so firmely and closely knit & tied together, that nothing can loose them, and abrogate them. Some duties are naturall, some domesticall, and some ciuill, which no excommunication can diminish or dissolue, or dispense withall. The Apostle giueth this as a generall precept, If thine enemy hunger, Rom. 12, 20. giue him meate, and if he thirst, giue him drinke. If an excommunicate person be in want and in any distresse, we must helpe him and minister vnto him such things as are necessary for his preseruation: wee must not cast away all care of him, and all loue vnto him, forasmuch as God hath made vs keepers one of another. Againe, it is lawfull to buy of him, & to sell vnto him, and to bargaine with him, albeit we should not conuerse and commerce with him as with a friend. Moreouer, if we owe personall duties to such a one as is in the family with vs, we cā not shake them off vnder any colour or pretence of excommunication. The wife must performe due beneuolence to the husband, the children must obey their parents, the seruants must count their masters worthy of all honour, and contrariwise: prouided alwayes that they do not ceasse to pray for thē, to admonish them, and to hate their sins, and that they looke to themselues that they do not defend them in their wicked courses, and ioyne with them in opinion, for then we make our selues partakers of their sins.
Lastly, let vs set before vs the ends of excommunication, which also haue bin considered in part already. One end of it is, the good of the person excommunicated, that if it bee possible he may be won.Tit. 2, 11. Rom 1, 6. Christ deliuereth the doctrine of saluation, & the Gospel is the power of God to saluation, to euery one that beleeueth. For wheras Christ Iesus saith of himself,Math. 10, 34. yt he came to send fire and sword into the world, and that hee is appointed for the fall of many in Israel, Lu. 12, 46, & 2, 34. & yt the Gospel is the sauor of death vnto death, 2 Corinth. 2, 15. Yet this is not the [Page 294] proper end of Christ or the Gospel, but as it were beside their purpose through the malice and wickednesse of men. The Apostle speaking of the Law, saith, Rom. 7. It is holy, and the commandement holy, and iust, and good. The like we may say of the discipline of the church; it was ordained not to destruction, but to saluation: and if it attaine not to this end, the fault is in the person impenitent, not in the ordinance of God: as when a good & approued medicine well applied, recouereth not the patient, the fault is not in the Physition, but in the desperatenesse of the disease. This ought to teach all persons excommunicate for their sinnes, to submit themselues to the stroke of Gods owne hand, that thereby they may bee healed. Impenitent persons are as those that are diseased: sins are as sicknesses, or wounds, or soares; excommunication is as physicke for the soule, and a souereigne medicine to recouer them: and the Gouernors of the Church, are as good Physitions, or tender Chirurgions, who, when all other remedies of admonition, and exhortation faile, are compelled to seare, and cut, and launce, and apply as it were desperate cures: not that they delight to be sawing and searing, but because the cutting off of one member, serueth to preserue the rest of the body. Let vs be content to suffer for the benefit of the soule, as we are for the health of the body. Remember the counsell of the best Physition that euer was, Christ Iesus, who came to seeke and to saue that which was lost, If thy right eye offend thee, plucke it out, and cast it from thee: Mat 5, 29, 30. and 18.8. for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. The end of excommunication, is the destruction of the flesh, that the spirit may be saued in the day of the Lord. It is a bitter medicine, and vnpleasant to the taste, howbeit it is wholesome and healthfull. It is as a sawe that cutteth off a dead member, or as an hot iron that seareth an vlcer: howbeit the effect is pleasant and profitable. It maketh sad, howbeit it is godly sorrow that causeth repentance neuer to be repented off. It is like the seed, the which, except it be cast into the earth and die, it can bring forth no fruite. But it may be obiected, Obiection. how can excommunication make to the good and saluation of him that is excommunicated, forasmuch as it cutteth him off from the body of Christ, and from the communion of Saints, that hee may be no longer a member? A member that is once cut off from the body, receiueth no more life from it, neither can be ioyned to it againe, as a branch that is cut frō the vine, withereth, Ioh. 15. How then can excommunication bee any way profitable? I answer Answer. as before, that al they who are in the body of the church, & enrolled in the number of the faithfull, are not after one manner members of the church, neither are al cut off alike by ye two edged sword of excommunication. Some are in the church as euill humors in the body, but are not of the Church, as all hypocrites, who haue giuē their names to Christ, but are not Christs,Z [...]ch [...] rede [...] ▪ because they haue not the Spirit of Christ. They haue a shew of faith & godlines, but they are as Idols, that seeme to be that which they are not. They seeme to haue a communiō with Christ, but they haue not; like to one yt hath a woodē leg so artificially ioyned to his body,Beza. [...] ▪ that ther is none which taketh it not to be a true leg indeed, whereas notwithstanding it is not so. When the Church proceedeth to excommunication against these, it cutteth them off and casteth them away altogether, so that such a separation cannot tend to their saluation, but is a fore-runner of their destruction. Others are true members of the church, & haue a true communion with Christ & his Church. These are of two sorts, some are so kept by the power of the Spirit in obedience, that albeit they sinne, (for who is it [...]hat sinneth not?) yet they giue no offence to the Church, & are not obstinate in their sins, but being admonished, or without admonition they repent and amend. Now, where there is repentance from sin, and amendment of life, there is no need of excommunication. There are another sort that want this remedy, and cannot otherwise be cured; the fiery darts wherwith Satan hath wounded them, are so deadly. These the word cannot restore, and the admonitions of a few and of many they contemne: to these, excommunication is profitable, when all other meanes faile. This foundation being laid, the answer to the former obiection is easie, to wit, that it cannot be profitable to be separated from the body from whence it had life, no more then for the branch to be cut away from the vine: forasmuch as we must consider, that there is a twofold separation, in whole, or else in part, and therefore the similitude is not to be presfed farther then the purpose of it. That separation which doth altogether separate any member from the body, cannot be profitable vnto it. But excommunication maketh not such a separation, neither diuideth the elect (of whom we speake) wholly and finally from the body of the Church, but onely in part, in respect of the flesh, not according to the Spirit, in regard of the corruption of the old mā, not in regard of the renuing of the inner man. The second end of excommunication is the saluation of the whole Church; for the Corinthians are willed to put away the euill one frō among them, and to purge out the olde leauen, 1 Cor. 5. that they might be a new lumpe. Where the Apostle sheweth, that the casting out of a wicked man from the company of the faithfull, is to this purpose, that if he will not repent, yet at least others should be prouided for, th [...]t they be not infected with his impiety, as it were with a leprosie. The third ende is, that the rest may feare, and bee kept within the bounds of their duty. That which the Apostle speaketh of publike rebuking, Them that sinne, rebuke before all, that others also may feare: 1 Tim. [...]. may also [Page 295] be applyed to excommunication, namely, that the stiffenecked should not be spared no more then wolues be suffered among the sheepe, to the end that others by their example may take heed. This is to pull out of the fire, and to saue with feare. It is better for vs to learne by the punishments of others, then to be censured our selues for our owne sinnes. Daniel, setting before Belshazzar the king his manifest offences, who was weighed in the ballance, and found wanting, doth aggrauate and encrease his sinnes, [...]. 21. that he had seene his father deposed from his kingly throne, and driuen from the sons of men, and fedde with grasse like oxen, yet he had not humbled his heart though he knew all these things, but lifted vp himselfe against the LORD of heauen. So when wee behold any cut off from the society of the Saints, and doe not feare the same sentence, it argueth that we are as members benummed, and want that liuely feeling which ought to be in the members.
The fourth end is, that those punishments, which hang ouer the Church for sinne, may be auoyded. For so long as they that deserue to be excommunicate, remaine in the Church, God is prouoked to plague that Church, as we saw before in the example of Achan, Iosh. 7.11. When the Church hath done what lyeth in them to do, God is appeased▪ and his wrath turned away, as we noted by the zeale that Phinehas shewed against the adulterer, and the adulteresse, Numb. 25.7. Psal. 106.30. he stood vp and executed iudgement, and so the plague was stayed.
Lastly, the glory of God which is the ende of all good things, is another end of excommunication. This the Church ought to aime at, and if this be before their eyes, that are the gouernours of the Church, it will keepe them from declining either to the right hand, or to the left hand, both from sparing the guilty, and from punishing the guiltlesse, from winking at the sinnes of great ones, and censuring the faults and infirmities of those of low degree too sharpely; from winking at great beames in some, and hauing Eagles eyes to pry into the motes of others. This will make vs walke in the beaten path of Gods word. If then, [...]or, 10.31. in the least things, as our eating and drinking, we must do all to the glory of God▪ how much more ought we to respect it, when wee are to deale in so serious and weighty a cause? For his name is honoured and glorified in the saluation of the Elect, and in the iust condemnaon of the reprobate, both which are furthered by this ordinance of excommunication being rightly vsed.
5 And the Lord spake vnto Moses▪ saying,
[...]it. 6.3. 6 Speake vnto the children of Israel, When a man or woman shall commit any sinne that men commit to doe a trespasse against the Lord, and that person be guilty:
7 Then they shall confesse their sinne which they haue done: and he shall reoompense his trespasse with the principall thereof, and adde vnto it the fift part thereof,Leuit. 6.5. and giue it vnto him against whom he hath trespassed.
8 But if the man haue no kinseman to recompense the trespasse vnto, let the trespasse be recompensed vnto the Lord, euen to the Priest: beside the ramme of the attonement, whereby an attonement shall be made for him.
9 And euery offering of all the holy things of the children of Israel, which they bring vnto the Priest, shall be his.
10 And euery mans hallowed things shall bee his: whatsoeuer any man giueth the Priest,Leuit. 10.12. it shall bee his.
The first part of the Chapter hath hitherto beene handled, touching the putting of lepers and other polluted persons out of the hoste: the second part followeth concerning falsehood committed, wherby our brother is damnified, beguiled, and deceiued, to the 11 verse. Our neighbour trusteth vs, and reposeth confidence in vs at our word, but we often make no conscience to deceiue and defraud him, so it may be to our owne gaine and commodity, against the common rule that nature taught the Gentiles themselues, Whatsoeuer yee would that men should doe to you, doe ye euen so to them, for this is the Law and the Prophets, Matth. 7.12. In this diuision therefore we are to consider two things: first▪ the promulgation of the law instituted of God to amend and correct this fault. Secondly, the application of this particular to the generall law touching the Priests maintenance. The law is first propounded and enacted, and then amplified by a prouiso or exception set downe by way of preuenting of an obiection. The substance of the Law is this. If any man or woman haue dealt falsely with his brother in any part of his goods, by circumuenting of him fraudulently, or detayning any of them wrongfully, whereby he is iniured, and God is offended, so that his owne conscience accuseth him & witnesseth against him: this course is to be taken, he must seeke to blot out and wash away his trespasse and offence which he hath done, three wayes. First by confession: secondly, by restitution: thirdly, by reconciliation.
First, he must confesse his sinne, and craue pardon from the bottome of his heart; he must submit himselfe vnto God, and acknowledge freely & willingly, what he hath done, knowing that he can by no meanes hide his sin, nor by any colour keepe it from the sight of God. It booteth him not to deny it, or defend it, or excuse it, or diminish it, or turne it ouer vpon others. If he would receiue pardon and forgiuenes, it is necessarily required of him, that he vse hearty confession, both of this, and all other trespasses and transgressions.
Secondly, we must make satisfaction to him [Page 296] whom we haue wronged, and from whom we wrested any thing. It is not enough to make open confession vnto God, vnlesse also wee make actuall restitution vnto men. For the sinne is not pardoned, except that which is taken away be restored. Wherefore, that the party offended should be recompensed, and the party offending should be punished, hee must together with the principall, make good the dammage, and put a fift part more thereunto, and giue it vnto him against whom hee hath transgressed. This is done, to discourage iniurious persons, and to make them afraid to doe wrong, whether by fraud or violence. For if they should onely restore the principall, they knew, if their offences were found out, they should be no losers.
Thirdly, he must seel [...] reconciliation and atonement with God, by offering vp of a ramme in sacrifice, which figured out the suffering of Christ, and offering vp of himselfe once vpon the Crosse, for the discharge of our sinne, and appeasing of the wrath of his Father. It is in vaine to make satisfaction vnto men, except we know how God will be satisfied: and it shall profite vs nothing to be at peace with men, except we be at peace with our God.
This is the enacting of the Law: an exception is annexed by way of preuention. For the offender that hath trespassed against his neighbour, might obiect and say, How can I restore that I haue taken? it may be the party is dead; it may be he hath neither sonne nor daughter; neither brother, nor kinseman: may I not then lawfully conceale it and iustly retaine it vnto my selfe? I answere, nay; the Lord answereth, Thou shalt by no meanes detaine the goods that are not thine own, if thou look for any good at my hand: as if he should say, when thy neighbour is any way damnified, let the losse be recompensed, and the damage restored, prouided alwayes, and be it farther enacted, yt if the owner be dead or vnknowne, and he haue none of his kinred and aliance liuing to be his heire, it shall not be thine, it is the Lords, and he giueth it vnto the Priest for a recompence of his labours in the Tabernacle, and his seruice of the Lord, and his teaching of the people, God is the Lord of the soile, he challengeth it at his own, and he disposeth it at his owne pleasure.
Thus much touching the Law: the applying of it followeth, where God ordaineth it as a Law, that all such things as are purloyned and conueyghed away from the right owners and possessours, should (in case they or any of them faile) be bestowed vpon the Priest, which is amplified by an equall comparison of the like; all other things offered should be his also, and might not be altered to any other vse: as if he had said, As I haue giuen them the offerings of the people, so I haue giuen to them this also, that they shal haue right as wel to the one as to the other by my gift.
[Verse 5. When a man or woman shall commit any sinne, &o.] After we haue seene the order of the words, let vs make a collection of doctrine. And first obserue, that Moses speaketh in this place, not of any sinne committed against piety and godlinesse, but against the equity and iustice that ought to bee among men: not of the immediate worship of God prescribed in the first table, but of wrongs done to our brethren, forbidden in the second table, as appeareth by sundry circumstances, both because he speaketh of making him recompence, which no man can giue to God, it being vnpossible to make satisfaction to him for the least offence; and because the trespasse shall be recompensed to the Priest: yet notwithstanding he calleth it a trespasse against God. Heereby we learne, that all sinne,Doctrine. All sinne [...] committed against God himselfe. euen the breach of the second table, is committed against God. Whatsoeuer iniuries and offences are done against our brethren, are sinnes and offences committed against God. This appeareth euidently in other places of the Law, as Leuit. 6.2, 3, 4. If any man sinne, and commit a trespasse against the Lord, and deny to his neighbour that which is taken him to keepe, &c. Where he teacheth, that to deny the thing committed to our keeping, to breake the trust reposed in vs, to robbe our neighbor violently, to take his goods from him, to deny that which we haue found and our neighbour hath lost, are all of them sinnes against God, though trespasses against men.
The charge also that Nathan layeth vpon Dauid, together with his answere, make this trueth most plaine, 2 Sam. 12.9.13. The Prophet reproouing him saith, Wherefore hast thou despised the commandement of the Lord to doe euill in his sight? thou hast killed Vriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slaine him with the sword of the children of Ammon. To this heauy message from God deliuered by his seruant the Prophet, doth Dauid submit himselfe, and in the humility of his soule consesseth, I haue sinned against the Lord. This is that which Ioseph witnesseth, when he was entised to commit folly with his wanton mistresse; (but yeelded not vnto the tentation) he saith vnto her,Gen. 39.9. How can I doe this great wickednesse, and sinne against God? He doth not say, against my master, and so render euill for good vnto him, as he might truely haue said, but he speaketh with a feeling conscience that he should sinne against God, in offending against his master.
To all these we may also adde the testimony of the Lord himself vttered vnto Caine that had conceiued malice and murther in his heart against his brother, a sinne against the second Table, the summe whereof is, Thou shalt loue thy neighbour as thy selfe. Gen. 4.6, 7. Why art thou wroth? and why is thy countenance cast downe? if thou doe well, shalt thou not be accepted? and if thou doest not well, sinne lyeth at the doore, &c. It is a notable exhortation that Moses [Page 297] giueth in the behalfe of the poore that were among them, Deut. 1.5.6. Beware that there bee not a thought in thy wicked heart, saying, The seuenth yeere, the yeere of release is at hand, and thine eye be euill against thy poore brother, and thou giuest him nought, and he cry vnto the Lord against thee, and it be sinne vnto thee. Whereby we see, that not onely such as take away other mens goods wrongfully, doe commit sinne against God, but they that detaine their owne goods couetously, and doe not bestow them vpon the releefe of the poore: so that a man may sinne in his owne, as well as in other mens, in ouermuch sparing, as well as in wronging others. To the same purpose he speaketh in another place against the oppressing of an hired seruant that is poore and needy, whether he were of their brethren, or of the strangers in the land, Deut. 24.15. At his day thou shalt giue him his hire, neither shall the Sunne go downe vpon it, for he is poore, and setteth his heart vpon it, lest he cry against thee vnto the Lord, and it be sinne vnto thee. All these places prooue vnto vs, that all sinne is committed against God, and respecteth him, either immediately when we sinne against the first Table, or mediately when we sinne against the second Table.
This will better appeare by such reasons as Reason 1 are grounded out of the Scriptures, and serue to confirme this trueth, and to establish our consciences in it. First, sinne is nothing else, but the breach of the Law of God, 1 Ioh. 5.17 and the party that is offended properly & directly, is God himselfe. For except there had beene a law giuen of God forbidding or commanding, there could be no offence against any creature. If God had not said, Thou shalt not steale, theft had not beene a sinne: and lust could not be accounted as a sinne, except the Law had said, [...]. 7.7. Thou shalt not lust, as Paul confesseth he had not knowne sinne, but by the law. And in another place hee testifieth that where there is no law, there is no transgression, forasmuch as by the law commeth the knowledge of sin. [...]. 4.15. If God had not said, Thou shalt not commit adultery, Dauid had neuer offended Vriah in taking his wife. If he had neuer said, Thou shalt not kill: it had beene no offence to take away life. Absolon had neuer transgressed in dishonouring his father, Caine in murthering his brother, Ziba in slaundering his master if God had neuer published a law against these things. Hence it is that the Apostle Iohn saith, Whosoeuer committeth sinne, [...]. 3.7. transgresseth also the law: for sinne is the transgression of the Law. This is a full and perfect definition of sinne, so that as the definition, and the thing defined, are both one, so are sinne, and the breach of the Law. For as euery sinne is the transgression of the Law, so euery transgression of the law is sinne, and nothing else but sinne; as euery man is a reasonable creature, and euery reasonable creature is a man. If then by sinne the law of the eternall God bee broken, we see how it toucheth him neerely, so that his Maiestie is offended, and his iustice violated.
Secondly, euery sinne is liable to iudgement, Reason 2 against whomsoeuer it be committed, it is punished of God, he taketh the matter into his owne hand, as Rom. 1.18. The wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnesse of men, which hold the trueth in vnrighteousnesse. And chap. 2.9. Tribulation and anguish vpon euery soule of man, that doth euil, of the Iew first, and also of the Gentile. To this purpose speaketh the Apostle Iames, cha. 4.12 There is one Lawgiuer, that is able to saue, and to destroy. He punisheth sinne in whomsoeuer he findeth it, and letteth not the transgressour escape scot free; that so he may be acknowledged to be a iust and vpright God, that hateth wickednesse, and loueth righteousnesse. For he will shew himselfe iust, as well in his reproofes and threatnings, as in his iudgements and corrections. Now, he could not correct all sinne, except all sinne were committed against him. And if he should, he should be an vniust iudge through too much rigour and seuerity, as the Apostle concludeth in the Epistle to the Romanes, cha. 3.5, 6. Is God vnrighteous which punisheth? (I speake as a man) God forbid: for then, how shall God iudge the world? Forasmuch as hee which is to iudge all the world in righteousnesse and trueth, cannot but deale iustly and vprightly, Gen. 18.
Thirdly, as he punisheth all sinne, so he only Reason 3 can forgiue sinnes. This is that which the Prophet setteth downe: Thou hast in loue to my soule deliuered it from the pit of corruption: for thou hast cast all my sinnes behinde thy backe, Esay 38.17. And to rhis purpose speaketh Micah, chap. 7.19. He will subdue our iniquities, and thou wilt cast all their sinnes into the depthes of the sea. If then it belong to God alone to forgiue sinnes, it followeth that they are committed against him.
Fourthly, the loue of our brethren is made Reason 4 the fufilling of the whole law, and the tryall of our selues whether we loue God, or not. This the Apostle maketh plaine, Rom. 13.8.9, 10. Owe no man any thing, but to loue one another; for he that loueth another hath fulfilled the law: for this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steale, Thou shalt not beare false witnesse, &c. it is briefly comprehended in this saying, namely, thou shalt loue thy neighbour as thy selfe: loue worketh no ill to his neighbour, therefore loue is the fulfilling of the Law. In setting downe the summe of the whole Law, Christ and his Apostles oftentimes passe ouer the first Table, and make no mention of the duties thereof. He calleth the most weighty and principall matters of the Law, iudgement, mercy, and fidelity, Matth. 23.23. and when the yong man in the Gospel, asked the question, what commandements he must obserue that he may enter into eternall life, he sendeth him not to the first Table, but to the second, and saith vnto him, Thou shalt not kil, thou shalt commit adultery, &c. thou shalt loue thy neighbour as [Page 298] thy selfe, Matth. 19.18. He might haue taught, that he should haue no other God, but the true God of Israel, and that he must loue him, beleeue in him, and put his trust and confidence in him: but the obedience heereunto stood for the most part in the inward affection of the heart, or in outward ceremonies. The affection of the heart doth not appeare outwardly, and the outward ceremonies of his worship are oftentimes counterfeited thorough hypocrisie: but the workes of charitie are witnesses of true righteousnesse. Our outward workes toward men are signes of our inward piety toward God: so that he will haue our faith toward him to be knowne by these fruits. Wherefore, forasmuch as we haue plainely shewed and firmely prooued, that all sinne is a transgression of Gods Law, that he is a punisher of sinne, rewarding euery one according to his workes, that he onely can forgiue sinnes, and that he tryeth how we performe our duty toward him, by our loue and charity toward our brethren: it followeth necessarily, that howsoeuer men are many waies and oftentimes greatly wronged, yet therein also God is most highly offended.
An obiection answered.Now, albeit the doctrine may seeme sufficiently strengthened by these consents and reasons, yet some scruple and doubt may remaine in vs, except we shall remooue one obiection. For in that prayer which the Lord taught his disciples, we are taught to aske forgiuenesse our sinnes at the hands of God, forasmuch as we also forgiue our debtors, Luk. 11.4. The creditor is God, the debtor is man, the band or bill is the Law, the debt is sinne, the prison is hell. Hereupon the question may be asked, Obiect. how all sin can be made to be committed against God, seeing we are also said to sinne against men, and to bee indebted vnto them: for debt and sinne are vsed indifferently the one for the other? If then we be said to sinne against God onely, how are wee said to trespasse against our brother, and our brother to trespasse against vs?Luke 17.3.4 Answer. and how are we saide to forgiue one another? I answere, in euery trespasse that we doe against our neighbour, we are to consider two things: first, the iniury done to man: secondly, the offence done against God. The losse and damage that man receiueth, either in his body, when he is wounded, or in his substance, when it is purloyned, or in his good name when it is abused, he may forgiue and remit: but the sin against God and his Law, God onely can remit and release. If a man be slandered, and thereby receiue much hurt, he may pardon that, as we see in Dauid▪ who, flying from his sonnes rebellion, was cursed with an horrible curse by Shemei, one of the family of the house of Saul: hee accused him to be a bloody man, 2 Sam. 16.7. and reuiled him as a man of Belial; yet hee put it vp, and would not be reuenged of it, neither suffer others to take away his life. Neuerthelesse, as his vile slanders and false surmises were forbidden in the ninth commandement, and were breaches thereof, he did not, neitheir could he forgiue, he hath nothing to do with that; nay, all the men in the world are not able to make it no breach of the law, and consequently no sinne against God. If a man cause a blemish in his neighbour, he may forgiue the blemish he hath receiued, as Stephen his persecutors that stoned him to death, and prayed for them; but he cannot blot out the staine that the sin maketh in his soule, nor forgiue the breach of the sixt commandement. If a man haue his goods stollen, he may pardon the theefe, but he cannot remit the theft; for as much as the eighth commandement will take hold of him as a Sergeant, and iudge him as guilty in the sight of God.
Besides, as there is a twofold trespasse,Vrs [...]n [...] part. 4. so there is a threefold kinde of remitting or forgiuing, to wit, remission of reuenge, remission of punishment, and remission of iudgement. Remission of reuenge belongeth to all persons, both publike and priuate, and restraineth the hands of Magistrates and subiects; for neither superiours nor inferiours, ought to do any thing in malice and grudge, or to satisfie their owne lusts. If a Iudge in proceeding against malefactors, pursue his owne quarrell rather then execute iustice, he sinneth and offendeth, albeit the party be guilty, and deserue death: for vengeance belongeth to the Lord, and we are not to requite like for like. Remission of punishment belongeth to priuate persons that beare not the sword: but as all cannot inflict, so all cannot remit punishment. For the Magistrate though not sometimes, and in some cases, and in some persons he may remit, which are not needfull heere to remember; yet not alwayes, nor all offenders,Rom. 13.4 nor in all offences, because God will haue the sentence of the law proceed, and the execution of iustice haue his course. This extendeth not to Magistrates, for then euill doers should not be punished, nor euil deedes rooted out of the city of God. Remission of iudgement, is when we conceiue a good and charitable opinion of those that haue offended vs. But thus we are not bound alwayes to forgiue, neither to remit the censure which euill men iustly deserue for their euill deedes. For the Prophet Esay pronounceth a woe against all such as call euill good, Esay 5.12. and good euill: sweet sowre: and sowre, sweet. It is lawfull for vs to retaine our iudgement and opinion of wicked men, so long as they be impenitent. Of this Christ speaketh, Luk. 17.3 If he repent, forgiue him, that is, that hard censure of him, and count him as a brother. But of this we haue spoken at large elsewhere, [...]. and therefore this shall suffice for the answere to this obiection.
The vses that arise from hence are many, and Vse 1 of speciall note. First of all, is all sinne, euen the trespasse against men, committed against God? doth it offend him, and violate his law? yes doubtlesse: not onely man is iniuried, but [Page 299] God himselfe is offended, as hath beene sufficiently prooued: and therfore it should teach vs what a grieuous and feareful thing sinne is, in what account it ought to be with vs, and how euery one should learn to aggrauate and augment with God his owne sinne for his farther humiliation. This was it that greeued and vexed Dauid, and as it were pierced his very bowels in the matter of Vriah, namely, that his sinne was against God, who knoweth sinne perfectly, and beholdeth it in his naturall colours, so that neither it nor wee can deceiue him. Wherefore, this lesson must duly be considered of vs, and enter deepely into our hearts, Who it is that we offend. This was it that mooued Dauid to know sinne, and to mourne for it, Psal. 51.4, Against thee, thee onely haue I sinned, and done this euill in thy sight: that thou mightest be iustified when thou speakest, and be cleare when thou iudgest. Where note, that he is not content to say once, against thee, but he doubleth it against thee, against thee: and addeth with great force and vehemency, against thee onely. [...]ion. But did he not sinne against man? or is not murther a breach of the sixth commandement, and adultery of the seuenth? I answere, [...] 1. yes, these sinnes are condemned in the second Table. He had slaine Vriah with a sword; [...] sinne [...]eat it he had committed adultery with his wife; he had beene the chiefe cause and principall meanes of the slaughter and destruction of others, and so brought blood-guiltines vpon himselfe; he hardned the Ammonites in their sinnes, who opened their mouth to slander the word, and to blaspheme the holy Name of God; he sinned against the child that was mis-begotten, which also dyed through that vnfaithful act; he sinned against his own house, in that he kindled a fire throughout his family, & brought stickes with his own hands to raise vp the flame that was not easily to bee quenched: [...]. 13.14. [...] 16.22. for one of his sonnes taketh vp the sword, and killeth another, the brother committeth abominable incest with his owne sister of the halfe blood; and another of his own sonnes taketh his wiues and lyeth with them not in the darke of the night, or in a secret corner of the house, but he spread a tent openly, and in the sight of the sunne. Lastly, he sinned against the whole Church and people of God, who by meanes of his sinne were offended, and troubled with tumults and seditions, so that the whole land was in an vprore and insurrection from one end to the other. All which points shew that his sinne went farre against men, it touched Vriah, it touched Bathshebah, it touched the child, it touched the Ammonites, it touched his family, it touched the whole Church: yet these bloody, and crying, and heinous sinnes so farre as they concerned men like himselfe, he seeth to be as nothing (albeit they were notorious) in comparison of God against whom they were especially committed: he had rather haue all men set against him then to haue God his enemy, and to come out in battell aray against him, and therefore he cryeth out in great anguish and bitternesse of spirit, O against thee, against thee onely haue I sinned, and done euill in thy sight. As if he should say, Although the whole world should absolue me, and no man could accuse me of sinne, yet this troubleth my conscience, this stingeth and striketh me to the heart, that I must haue thee to be my iudge. I am free from the iudgment seat of men as being my selfe supreme, and vnder the iurisdiction of no other: but ( [...]lasse) what can this comfort me, so long as I haue thee to giue sentence vpon me! He that is thus ouerburdened and ouerwhelmed with a feeling of the greatnesse of Gods iudgement, as Dauid was, needeth no other accuser, forasmuch as God standeth and serueth in stead of a thousand.
If the whole world should accuse a man, and conspire together to charge him with any crime, yet if God acquit him, his owne conscience will minister peace vnto him, and comfort against all slanders and imputations laid against him. For if God be on his side, Rom. 8.31. who shall be against him? but if God be against him, and lay greeuous things vnto him, woe, woe, vnto him, who shall speake for him, though he had the praise and applause, though he had the gaine and glory of all the world? If he condemne, who shall iustify? if he say guilty, who dare plead, not guilty? He found out Adam, Gen. 3 9. when none accused him, when there was no man vpon the face of the earth to accuse him, and said Adam, Where art thou? He sound out Achan, who had stollen the Babylonish garment and wedge of gold: he had hidden it priuily, and conueyed it closely into his tent, howbeit he could not hide himselfe, but the eye of God easily espyed him: so that the hoste of God could not prosper, so long as he remained in it,Iosh. 7.4. but receiued an ouerthrow at the siege of Ai.
Wherefore, what shal it profit vs to be absolued by the voices and sentences of all men, or to be winked at, as if we were cleare & innocent, when our conscience accuseth vs before God, or he be displeased with vs, and angry against vs? We must enter into our selues, and consider how the case standeth betweene God & vs, and not thinke it enough to know how the case standeth betweene man and vs. What though we can bribe them, and stoppe their mouthes, and make them hold their peaces, and cause them to be content to take a little at our hands (when we haue done them much wrong) rather then they will goe to law with vs, because they are weak, and we mighty, they are poore and we rich, they are empty and we full? we shall not be able to bribe the Lord, who is stronger then we are, and taketh the cause of the oppressed into his hand. When we haue offered iniury vnto them, it is not enough to confesse our fault vnto them, and to humble our selues before them, and to seeke to make amends vnto them; all this we [Page 300] may doe, and then goe to hell; yet there are many that doe not come thus farre. So then, we must remember whom we offend, that is, God; and thereupon to account all sinne heinous and capital, forasmuch as it is against the highest Maiesty of infinite power and authority. The greater the person is that is offended, the greater the sinne is. If a man speake euill of the Iudge or Iustice, he shall be imprisoned; howbeit it is not so heinous, as to raile at the Prince, because his person is greater and higher. But what are all Princes, but mortall men whose breath is in their nostrils, whose bodies must goe into the graue, and turne into dust, out of which they were taken, in comparison of the immortall God, who is a person of infinite and incomprehensible Maiesty? If he giue vs once the sight of our sinnes, and touch our hearts with a feeling of them, though they were as hard as steele, as sencelesse as the dead, and seared as with an hote yron, he can make them aliue, quicke, and tender enough, that we shall goe roaring all the day long, and finde comfort in nothing: if his hand be heauy vpon vs, he will turne our moisture into the drouth of Summer, and make all our bones that are broken to clatter: so that our life shal abhorre bread, and our soule dainty meate, and our flesh shall be consumed away, that it cannot be seene. It is not therefore for vs to dally with him as with a childe, or to play with his iustice, as the fly doth with the candle, til she be consumed: but rather let vs remember the exhortation of the Apostle, Heb. 12.28. Let vs haue grace, whereby we may serue God acceptably with reuerence & godly feare, because our God is a consuming fire. If his wrath be kindled, yea, but a little, blessed are all they that trust in him. As then we are to mark what we doe, so we are to marke against whom wee doe it, lest wee taste of destruction at the last, and then would giue all the world (if we were owners of it) to be eased and released of our horrible plagues, as it fared and fell out with the rich man in the Gospel, Luk. 16. Let vs not thinke to escape from him, by denying our sinnes, as the reprobate shall doe at the last day, who being accused of sin committed against God,Matth. 25.44. shall answere, When saw we thee a stranger, or naked, or hungry, or thirsty, or in prison: but Christ Iesus will reply against them, and take away all excuse from them, and so stop the mouth of iniquity, Verely, verely, I say vnto you, inasmuch as ye did it not to one of these little ones, ye did it not to me. And heereby we may try our selues, whether we haue truely repented of sinne, or not, if this note that abounded in Dauid be found in vs. For his conscience doth not so much accuse him for any fact and offence committed against Vriah, as against the Lord himselfe, and from hence came the liuely feeling of his sinne. So if our conscience accuse vs much more for offending of Gods infinite Maiesty, then for the iniury which we haue done vnto man; if we stay not beneath vpon the earth, but lift vp our hearts vnto God, and consider that we haue to doe with him, we haue attained to a good measure of true repentance. But so long as we regard nothing but men, we shall neuer behold the true face of sinne, nor see it as it is in his owne likenesse. To conclude, let vs learne, that of all enemies, God is the most fearefull and terrible, if he set himselfe against vs.
Secondly, seeing God is the person that is Vse 2 hurt and offended, we learne that vengeance belongeth vnto him onely. When iniury is done vnto any, we must esteeme the wrong as done not onely vnto men, but to God, and therefore is to be left vnto him, whose commandement is transgressed. For except the Law of God had beene violated, the creature should haue had no cause to complaine of any iniury. It is the law that maketh it a sinne and an iniury, as we shewed before out of the Apostle, Rom. 7. No man therefore is to reuenge his owne cause, but must commit vengeance vnto God, and to that person that sustaineth Gods person on earth, to wit, the Magistrate, who beareth not the sword in vaine, whose iudgement is the iudgement of God, whose reuenge▪ is the reuenge of God. This doth the Apostle set downe as a rule to guide vs, Rom. 12.19. Dearely beloued, auenge not your selues, but rather giue place vnto wrath, for it is written, Vengeance is mine, I will repay saith the Lord. A lesson often vrged, alwayes confessed, and yeelded vnto, but smally regarded and seldome practised. For as if there were no God in heauen, no Gods on earth that beare his name and title, men runne together like wilde beasts, or as horses that rush into the battell, and reuenge their owne quarrels, as if sinne were wholly committed against themselues, and not at all against God; as if they were specially interessed in it, and God had litle to doe with the matter: as if the wrong touched them, and no way concerned him. From hence it commeth to passe, that whiles they goe about greedily to reuenge wrong done vnto them, iudgement falleth vpon their owne heads, and God executeth vengeance vpon them for their reuenge: and so while they goe about to hurt others, the greatest hurt falleth vpon themselues; and while they shew themselues enemies to their brethren, they draw an heauier enemy vpon themselues, to wit, God himselfe. Before we passe from this so necessary a duty, it shall not be amisse for vs, both to obserue such motiues as may stirre vs vp to the practise of it, and to answere such obiections as may hinder vs from yeelding obedience vnto it. First of all, let vs lay before vs the example of Christ the author and finisher of our saluation; who had greater wrong offered vnto him then he had? who was more innocent then he, that was as a sheepe dumbe before his shearer, and opened not his mouth? and therefore the Apostle Peter saith, chap. 2.22. Christ suffered for vs, leauing vs an [Page 301] example, that ye should follow his steps who did no sin, neither was guile found in his mouth; who, when he was reuiled, reuiled not againe; when he suffered, he threatned not, but cōmitted himselfe to him that iudgeth righteously. This farther appeareth vnto vs, in that he prayed for his enemies that persecuted him. He had power in his own hand to haue resisted their force, [...]. 34 & reuenged his cause. He could haue praied to his Father, & he would haue giuen him more then twelu legions of Angels: yet notwithstanding he suffered patiently, [...] [...]6.53. the iust for the vniust, [...]. 18. that he might bring vs to God. If any thinke or alledge, yt this example is too high for vs aboue our reach, and too eminent in regard of his person, who is God aboue to be worshipped: let vs set before vs ye examples of the faithful seruants of God, yt haue liued in all ages, in the time of the law, and vnder the Gospel, [...]ed mo [...]. that this may be another motiue vnto vs. How often did the children of Israel murmure against Moses and Aaron, and sometimes went about to stone him? yet he neuer sought reuenge against them, albeit he had bin able to right his own cause by force. When Miriam & Aaron spake against him by reason of the woman of Ethiopia, [...] 12.2, 3 and said, What? hath the Lord spoken only by Moses? hath he not also spoken by vs? Moses held his peace, and gaue not taunt for taunt, & rebuke for rebuke; he was a very meeke man, aboue all the men that were vpon the earth. Thus was it with Dauid, a man indeed after Gods owne heart, though he were a king, and wanted not seruants to execute his will, yet he would not himselfe reuenge, neither suffer any other to take reuenge on Shimei, albeit he cursed the king with an horrible curse. Saul sought his life, [...]. 16.9, and preferred him to be his son in law, for no other cause, but to lay a snare before him, & when Dauid had his life oftentimes in his hand, to saue it or to destroy it, ye he was so farre from seeking reuenge, [...] 26.9. [...] 24.5. that his heart smote him for cutting off the lap of his garment. When Stephen had made a worthy defence for himselfe and his own innocency, that the enemies could take no iust exception against him, their hearts brast asunder, and they gnashed at him with their teeth, & ran vpon him violently all at once: [...]. 60. but he kneeled down, and cryed with a loud voyce, Lord lay not this sin to their charge. The Church of Rome are not ashamed to teach, thereby to strengthen the hands of traitors & rebels that rise vp against Princes, that Christians of old deposed not Nero, and Dioclesian, and Iulian the Apostata, and Valens the Arrian, and such like persecutous and heretikes, [...] de Rom. [...]b. 5. c. 7. because they wanted temporall power, and if they had had power, they would haue done it. If this be true, all their patience was perforce, and is not thanke-worthy. But they testifie in many places that they had power sufficient, but held it vnlawfull to resist and rebell. They had filled all places, Cities, Ilands, castles, boroughes tents, tribes, bandes, palaces, [...]. Apolog. the Senate and Court not excepted, so that they wanted neither number nor strength to make their party good. They professe, that albeit they be equall in power, yet with them it is more tollerable to be killed, then to kill. They affirme freely, God forbid that his religion should be maintained with fire, and sword. They acknowledge no other weapons to be put into their hands, but praiers & tears.Arma nostra sunt pre [...]es & lacrymae, Tert. They neuer practised any reuēge against their persecutors, and those that hated them. One night with a little fire would haue serued and sufficed them largely to be reuenged of their enemies, but they accounted it vnlawful to requite euill with euill. But to leaue this consideration to another occasion, let vs come to a third motiue,A third motiue. & that is, the office which is proper vnto God, to whom it belongeth peculiarly to take vengeance, and is therefore in holy Scripture called the God of vengeance,Psal. 94.1. O Lord God, the auenger: O God the auenger, shew thy selfe clearly. It is a grieuous sin to sit down in Gods seat, and to rob him of his right and royalty. Let the enemies of God and his people know, that he is the God of reuenge, as well as ye God of saluation, and that he wil as wel right their causes, as saue their soules. He is a iust God, & wil recompense tribulation to all that trouble those that are his, and therefore hath said,Deut. 32.3 [...]. Vengeance and recompense are mine: but he neuer said to priuate persons, Vengeance is thine, neither did he euer put the sword into their hands. A fourth motiue,A fourth motiue. to perswade vs to lay aside priuate reuenge, is drawn from the gracious promise that God hath made vnto vs, namely, that he will take our causes into his hand, and pay them home that do oppresse vs. For God doth not restraine vs, & as it were tye vp our hands, to expose vs to all iniuries, and to leaue vs as a prey in the iawes of the Lyons, but because he hath passed his word vnto vs, I will repay, Rom. 12.29. saith the Lord. So then, we must know that God is called the authour and executer of vengeance, not only because the power and right belongeth vnto him, yt he is able to take vengeance of all our enemies, how many and mighty soeuer they bee, but because he hath vsed this power & executed this office from the beginning of the world, and as yet vseth it, and will vse it to the ful, in the great day of the general iudgement. He knoweth best of all the greatnes of the iniury that is done vnto vs, because he searcheth into the thoughts of the heart, and vnderstandeth not only what is done, but the manner how it is done.
Seeing then, he hath promised to pay them home into their bosomes yt wrong vs, it were a fruit of infidelity in vs, not to beleeue him at his word. A fift motiue,A fift motiue. which ought to be very effectuall, is the consideration of the forgiuenesse that we receiue at the hands of God. We are much indebted vnto him, there is no sin that we commit, but increaseth our debt, so that we are no way able to pay it. He is content for his sons sake to forgiue vs al, & therefore we ought to put off anger, wrath, malice, and reuenge; and on the other side, to put on [Page 302] the bowels of mercies, kindnesse, humblenesse of minde, meekenesse, and long suffering, forbearing one another, and forgiuing one another,Col. 3.13. if any mā haue a quarrell against any, euen as Christ forgaue vs, so also we must do. Hence it is, yt Christ teacheth vs to aske forgiuenesse at the hands of God, as we shew our selues ready and willing to forgiue: for we say, Forgiue vs our sinnes; as we also forgiue the trespasses that are done vnto vs: and he addeth immediately after, If ye forgiue men their trespasses, your heauenly Father will also forgiue you: Matt. 6.14, 15. but if ye forgiue not men their trespasses, neither wil your Father forgiue your trespasses. If then we carry grudging spirits and reuenging minds boyling in vs, we turne this comfortable petition into an horrible imprecation against our selues, and pray that God would not forgiue vs, but cōdemne vs, forasmuch as we determine not to forgiue, but to be reuenged on our enemies that offend vs. If we could be perswaded of this truth, then which nothing can be truer, we would not seeke reuenge to gaine a kingdome, considering that we call downe vengeance with our own mouthes vpon our selues, which is a most fearefull case. For do we thinke that when sin lyeth at the dore, vengeance wil be farre from vs, and not come neere vs, except we cry for it our selues? Let vs take heede we doe not dally with God, who wil in iustice repay vs, because we take vpon vs to repay, and will powre vpon vs the vengeance which we aske against our selues.The sixt motiue. Lastly, we are mooued to put vp wrongs & suffer iniuries, to referre all reuenge vnto God, and not to requite euil for euill, because it is against all good law, right reason, & common sense, that any man should be accuser, witnesse, iudge, and executioner. But euery one that taketh vpon him to right his owne cause,A reuenger executeth the office of foure men. and to reuenge himselfe, doth all these together, he executeth the office of foure seueral men. It is no reason that he which layeth any accusation against vs, should be admitted to be witnesse against vs, because a witnesse should not be partiall nor any way suspected to be party. Whosoeuer refuseth to referre his cause to the iudgement of God, and will take vp the weapon and instrument of reuenge into his owne hand doth more then this; he cannot be content to be an accuser and witnesse of wrong, but wil also sit as iudge to ccndemne, and as executioner to punish, which is against all right, law, equity, and conscience. No man therefore ought to ingrosse so many offices which of right belong vnto seuerall men. It is vnpossible, that there should be iust proceeding, where matters are carryed in this order. If then we would be Christs disciples, let vs possesse our soules with patience, and commit our causes vnto God, that the spirit of glory and of God may rest vpon vs.
Notwithstanding all these motiues, which may serue as so many bands to tie vs to this dutie, Obiections answered. the nature of man that is corrupt, striueth to breake them all, and to be at liberty to doe what it list, and therefore ministreth many obiections which are but carnall reasons to warrant the practise of priuate reuenge. Let vs see what they are, and apply seuerall remedies to euery one of them, to stay vs vp from offending this way. First of all, it will be said, If we Obiect. should put vp wrongs, this were to make our selues as fooles for euery one to laugh at, and as blockes for euery one to insult ouer vs, and to tread vpon vs. I answere, Answer. it skilleth not what the world esteeme of vs, and what they speake against vs. If we were of the world, the world would loue his owne, but because we are chosen out of the world, Ioh. 15. [...] therefore the world hateth vs, reuileth vs, taunteth vs, and speaketh al manner of euill against vs. If we regard the iudgement of God, we must passe very little for ye iudgment of men: & if we receiue praise of God, it skilleth not if we be dispraised of men. And as they speake euill of the seruants of God that are themselues euill: so they will account vs fooles that are indeed fools themselues. For there is no foole like to the wicked man, and therfore he is in Scripture oftentimes branded with this name and note. As for those that account godlinesse folly, and place wisedome in committing wickednesse, let vs leaue such wisedome to the wise of this world, and be content to be esteemed as simple fooles, to ye end we may be like to the wise God, who is a God of patience, and so be partakers of the heauenly nature. He turneth the wisedome of this world into foolishnesse, and the foolishnesse of this world he accepteth as true wisedome. Wherefore, let vs hearken to the counsell of the Apostle,1 Cor 3.18. Let no man deceiue you: if any man among you seemeth to be wise in this world, let him become a foole, that he may bee wise. It were better for vs to be accoūted fools in this world by wicked men, then to be iudged fooles for euer in the world to come.
Againe, some wil obiect, If we alwaies sufser Obiect. 2 wrongs, we shall make our selues a prey, & set an edge vpon others to lay on loade vpon vs. For we shall neuer be quiet, but euermore be abused. I answere, Answer. the condemning of vengeance, is not a taking away of iust defence. God tyeth vp our hands from vniust reuenge, but he shutteth not our mouthes from iust complaint. For we may claime the help of the Magistrate, either for ye preuenting of wrong, or for the punishment of the doer of wrong. The Magistrate is Gods deputy, and his office is to releeue the oppressed, to defend the innocent, & to execute iudgment on malefactors. When certaine of the Iewes, more then forty men, banded together, and bound themselues vnder a curse, that they would neither eat nor drink, til they had killed Paul, Act. 23. [...]. he sent to the chief captaine, to be defended from their conspiracy.
And when he saw the malice of his nation against him, yt they ceassed not to lay greeuous complaints to his charge, he appealed vnto Cesar yt he might not be deliuered into ye hands of the Iewes that sought his life, and thirsted [Page 303] for blood, I stand at Cesars iudgement seat, where I ought to be iudged: [...] [...].10. So then, God hath not left vs as it were to the wide world, to shift for our selues, but he hath appointed ye Magistrate to be his Lieutenant. As in the priuate family where many seruants are, he hath not left one seruant to quarrell with another, and to draw vpon another; he hath set ye master ouer them all, for the punishment of euil doers, & for the praise of them that do well. [...] [...]. 14. If any of thy fellow seruants do wrong thee, giue not hurt for hurt, or blow for blow, or taunt for taunt; for that will make thee guilty of sin, though otherwise thou be innocent, and thy cause be iust and righteous: ye haue one common master yt is set ouer you, goe vnto him, plead your cause before him, & accuse him in whō any wickednes is found. Euery man is presumed to be partiall in his cause, let the master be iudge betwene you, who is no way interessed in the businesse. And as the master is iudge within the walles of his owne house, and appointed to decide the controuersies that arise therein: so the Magistrate is his ordinance to end the matters that fal out betweene neighbor and neighbor, and therefore we must not think our selues wiser to determine our cause then he, or God himselfe. So thē, we must practise two points, first, we must beare wrongs patiently, and put away all reuenge far from vs, whereby we hurt our selues much more then we doe our enemies: for we may annoy them in their bodies or goods, but we make a deep and dangerous wound in our owne soules. And therfore Christ saith, I say vnto you, [...] 6.39. Resist not euill: but whosoeuer shal smite thee on the right cheek, turne to him the other also, &c. Secondly, we are to vse the Magistrates helpe when we are wronged. For alwayes to suffer the rod of the malefactour vpon our backe, & neuer to seek redresse, were to make our selues Asses to receiue euery burden that will be laid vpon vs. Albeit therefore we are not to resist euill, but if any man will sue vs at the law and take away our coat, [...] [...]0.41. we should giue him our cloake also: and whosoeuer will compell vs to go a mile, we must go with him twaine, to wit, rather then we should reuenge our selues (for this is to be vnderstood as spoken by comparison) yet we are not forbidden hereby to haue recourse to ye Magistrate, who beareth not the sword in vaine, to whom euery soule ought to be subiect. [...] 3.1. For as it is a fault to suffer nothing, so it may bee our fault as well to suffer too much, namely, when we will beare all things whereby we shalbe gulled, and forbeare to craue and call for the help of the Magistrate. God is offended as well when lawfull meanes are not vsed, as when vnlawfull means are practised.
[...] 3.Thirdly, the question may be asked, what if a man be violently assaulted, either in the priuate house, or in the high way, whether by theeues that would rob vs, or by quarrellers that would wound vs, may we not resist & reuenge, Obiect. to saue our liues or our goods? I answer this is a case of necessity, wherin a man cannot haue the benefit of Magistracy: but is himselfe a Magistrate vnto himselfe. A man being thus assaulted, must vse the sword as the last remedy and refuge. Wherein we must obserue these cautions & conditions. First, we must not thirst after blood, nor be willing to take away either life or limme, if we can chuse. Secondly, we ought to the vtmost of our power, to striue to free our selues from them & their assaults and inuasion, that there be no blood shed, if it be possible, vsing all good and lawfull meanes we may in fauour of life. Thirdly, we are so to behaue our selues, that we rather defend then offend, and seek more to saue our own liues then to take away another mans. Fourthly, if wee can no way escape the hands of the oppresser, by flying, or calling for the help of the Magistrate, it is lawfull so farre to stand in our iust defence, as that we should chuse to kill rather then to be killed: for now God calleth vs to be a Magistrate to our selues, & puts a sword into our hands, to execute reuenge vpon our aduersary. Hence it is, that albeit God saith vnto priuate men, resist not euill: yet might they lawfully kil a theefe in the night season, without breach of law, & guilt of blood,Exod. 22.2. If a theefe be found breaking vp, and be smitten that hee die, there shall no blood be shed for him. This is to be vnderstood of the night theefe, when a man being assaulted, cannot run to the Magistrate, and therefore God alloweth him to be an officer & minister of iustice, euen in his own cause wherin necessity pleadeth for his defēce. Lastly, if a man in this case be compelled to take away life, & to shed blood, he must be greeued and mourne for it, that he hath defaced an image of God. These conditions being obserued, a man may lawfully withstand force by force, and violence by violence, & defend the goods that God hath giuen him, euen with the sword, if it be vsed as the last remedy and in the last place.
Fourthly, others will say, it is a commendable Obiect. 4 thing to put vp wrongs patiently, I would I could do it, I wish it with all my hart: but we are flesh and blood, we are not able to beare the iniuries that are offered vnto vs, they are so great. I answer, Answer. neuer lay the blame vpon flesh & blood, neuer acuse thē of this fault. For thou makest them in such sort a common pack-horse to beare the burden of all thy sins, as that thou art resolued to be flesh & blood still. Thou neuer desirest God to giue thee grace, and to guide thee by his spirit: thou neuer labourest with thine owne heart to pull out the root of reuenge. Answer me one question which I will demaund of thee, Thou saist thou art flesh and blood, and flesh and blood cannot put vp these things: but art thou flesh and blood onely, or in part? art thou nothing but a lumpe of flesh, or else art thou partly flesh, and partly spirit? One of these two thou must needs be; both of thē thou canst not be.
Tell me thy meaning, and expresse more [Page 304] plainly what thou art.Such as are onely flesh, are not yet the Lords. If thou be nothing else but flesh & blood, then woe be to thee. Thou confessest against thy self yt thou art yet carnal, vnregenerate, dead in sinnes and trespasses, the bondslaue of Satan, the heire of destruction, without Christ, Ephes. 2.12. without hope, without God in the world, an alien from the Commonwealth of Israel, and a stranger from the couenants of promise. For flesh & blood shall not inherit the kingdome of God: and if euer we looke to be saued, and to be partakers of eternall glory, we must bee more then flesh & blood. Thou wilt therfore be ashamed to confesse that thou vnderstandest by flesh and blood, that thou art nothing but a lumpe of flesh. What then? art thou flesh in part, & spirit in part? as thou must acknowledge thy self to be, if thou be the Lords. Why then dost thou not performe the workes of the spirit?Rom. 8.5. They that are after the flesh do sauour the things of the flesh; Ver. 6, but they that are after the spirit, the things of the spirit. To be carnally minded, is death;Verse 7. but to be spiritually minded, is life and peace. The carnall minde is enimity against God,Verse 13. for it is not subiect to the Law of God, neither indeed can be. If ye liue after the flesh, ye shall die: but if ye through ye spirit do mortifie the deeds of the body,Ver. 14. ye shal liue. For as many as are led by the spirit of God, they are the sonnes of GOD:Vers. 8. so then they that are in the flesh, cannot please God. Thus we see, that the flesh and the spirit are alwayes opposed the one to the other: so that by this wee may prooue our selues whether we be regenerate or not. Let vs not therefore boast our selues that we are flesh & blood, forasmuch as such as are onely flesh, cannot yet assure their owne hearts, that they are the Lords.
Obiect. 5 Fiftly, it may be obiected, that to repulse wrong, is a note of courage and fortitude; and to put vp wrong, a token of pusillanimity and of a faint heart. If then, I must not reuenge, I shall be accounted not onely a foole, but a dastard and coward. Answer. I answere, this is no better then the diuels sophistry, and openeth a gap to the common practise that is in the world, to quarrell for euery word speaking. It is no argument of courage to be ready to draw the sword and dagger, but rather of rashnes, headinesse, vnstayednesse, and of a ruffian like spirit. And it is no disgrace to be of a bearing and forbearing nature. Our chiefest honour consisteth in fighting against sin vnto the death, and shewing all might and manhood in the subduing of it. He is stronger that ouercommeth his owne passions, then he that winneth a city. We must remember that we are made kings and Priests vnto God the Father: and therefore let vs not make our selues slaues and captiues to Satan, to sin, and to the world. This then serueth to meete with three sorts of men,Perk. on Mat. 5.39. & to condemne their euil courses, whose whole life pleadeth for nothing more thē priuate reuenge. First, they are reproued that for euery crosse word & supposed iniury are ready to challenge one another into the field; & the accepting of that challenge when it is giuen. This fighting a single combat is vnlawfull That which the naturall man accounteth valour, God esteemeth a vice; and therefore it is no disgrace to refuse it, but rather true grace in yeelding obedience vnto God. For we must set down this as a rule, that no man must sinne against God for the sauing of his credit & reputation among men. And if we did duly consider what sin is, against whom it is committed, and what punishment is procured therby vpon our selues, we would neuer question the former ground set downe vnto vs. Secondly, out of the case of challenging the field, ye common practise of fighting & quarrelling is condemned, which are no better then forerunners of murther, and haue a bloody face in the sight of God. The Apostle Iohn saith,1 Ioh. 3.1 [...]. Whosoeuer hateth his brother, is a murtherer: and ye know that no murtherer hath eternal life abiding in him. Many there are that hold it vtterly vnlawfull to giue the first blow, but if another strike them, then they thinke that therby they are warranted to strike againe. If any giue the occasion of a fray, they hold him worthy to be condemned: but if they be prouoked by another, they account themselues to be bound to returne him the like. This is directly contrary to the doctrine of Christ, whereunto all must submit themselues that wil be the disciples of Christ. He would haue vs take many wrongs, and not seeke to reuenge our selues. And it is contrary to the practise of Christ and of his Apostles. When one of the officers of ye high Priest smote Iesus with the palme of his hand, Ioh. 18. [...]. because he held his peace & would answer nothing, he smote not againe, as these men thinke he was bound to do for his honour. But this was no disgrace or reproch to Christ, how then should it be any shame for a true Christian? We will needs be accounted Christians whosoeuer say nay, but we scorne and disdaine to follow the example of Christ.Act. 23.1. Ananias the high Priest commanded them that stood by to smite Paul on the mouth: he reprooueth him fot it, but he smote not againe; & this was no infamy, but a glory vnto him. Lastly, their opinion also is condemned, that make it a matter of praise, and an argument of valour, to turne away his face frō no man. This indeed is foole-hardinesse. It is the commendation of Magistrates to be men of courage, to feare the face of God, but not the faces of men. They must accept no mans person in iudgement, neither decline to the right hand or to the left. But a priuate man may turne his backe to his aduersary without any impeachment of his credit, or diminishing of his valor, or lessening of his honor, or slander to his reputatiō. But of this we haue spoken sufficiently before, & therfore we wil proceed.
Lastly, it may be obiected, that vnder the Obiect law of Moses, when any man had killed his neighbour, the auenger of blood might slay the murtherer whensoeuer and wheresoeuer he met him, Numb. 35, 19. If a man had killed [Page 305] any person at vnwares, and hated him not before, he must flie to one of the Cities of refuge, and abide in it vnto the death of the high Priest, which was annointed with the holy oyle: but if the slayer shall at any time come without the border of the Citty of refuge whither he was fled, [...]. 27. and the reuenger of blood finde him without the borders of the City of his refuge, and the reuenger of blood kill the slayer, he shall not be guilty of blood. If then he be not guilty of blood, how is it that God aloweth no priuate reuenge, but commandeth to render good for euill, to pray for them that curse vs, and to doe good to our enemies, and such as persecute vs? I answer, the politicke lawes serue not to bring men to perfection, such as are made for ciuill gouernment. When God speaketh as king of Israel, and maketh statutes tending to outward peace and tranquility, he aimed not at the spirituall perfection which is contained in the moral law, which is the rule of all holinesse and righteousnesse. Hence it is, that God tollerated many things among his people, which he neuer allowed simply, as appeareth in the case of diuorcement, [...] 4, 1. and many other of like nature. So hee suffered the next of kinne to pursue him to death that had slaine his kinsman, if he were taken out of the City of his refuge; but God neuerthelesse did neuer approue of this, to set vpon the person that had done him no harme, neither aloweth any to follow the rage of his choler, and to execute the malice of his heart: so that this law hath no place among vs. For we must marke this as a certaine rule, that ciuil gouernment cannot change any thing in the ten Commandements, or set downe any thing to the preiudice of them. Many things were permitted vnto the Iewes, because of the hardnesse of their hearts, Math. 19, 8. but from the beginning it was not so. They then that would put away their wiues for euery cause, might as well alledge the law of giuing them a bill of diuorcement, as others produce the auenger of blood to iustifie the prosecution of priuate reuenge: forasmuch as the one is a breach of the seauenth Commandement, the other is a breach of the sixth Commandement, And thus much in answer of the obiections.
Thirdly, we are put in mind of this duty, Vse 3 that seeing all sin is committed against God, we should be afraid to sinne against him, and ought aboue all things to take heed of his wrath and indignation. We are rather to chuse any course, or take any way, then runne into his displeasure. Thus it was with Ioseph, of whom we spake before: he was content rather to be slandered vniustly, and accused falsely of his leud and lasciuious mistrisse, yea, to be imprisoned and punished by his ouer-credulous master, then he would make a breach in his owne soule, & sin against God. Let a man once perish his conscience, the wracke is not easily made vp again. It is like a water-course, which is not easily stopped. It is better to fall into the hands of men, then of God; for he can make our innocency knowne, and the vprightnesse of our cause to appeare, that it shall break out as the light, and shine as the Sunne at noone daies, as we shall shew more euidently in the end of this chapter. True it is, the greatest sort of men make it a common matter, & because it is common, they account it a small and light matter to sin against God. When they heare that by cōmitting euill they sin in Gods sight, and prouoke him to anger, they regard not much those threatnings, they make a mock of sin, and feare not the euent of it; not considering they play with a serpent, that will in the end sting thē vnto death, when it hath wrapped them fast, as it were in fetters that they can by no meanes escape. We must account no sin to be in it owne nature little as a mote, but esteeme of it as a great beame, albeit there be difference betweene them, and some be greater then other. This cogitation once taking place in vs,How we may vnderstand the greeuousnesse of sin. Eph. 5, 3. will make vs feare and tremble at the naming of it. The Apostle speaking of fornication and vncleannesse, and such like euils, saith, Let it not be once named among you, as it becommeth Saints. For the Scripture laieth hold on our straying thoughts and wandring motions of the minde, though we neuer giue assent vnto them, but labour to remoue and repell them so soone as they arise in vs, and abhorre them and our selues for them. These first motions and lusts are a breach of the Law, Rom. 7. and deserue condemnation: how much more therfore the transgressions of our whole life that are much more abhominable?
Besides, we are taught, not onely to looke into the glasse of the law to see the heinousnesse of our transgressions, but also to consider the punishments due vnto them in this life, and the life to come: for thereby we are subiect to all woes and miseries and death it selfe, as we may see by the examples of our first parents, of the old world, of Sodome, of Pharaoh, and his hoste, of the Iewes that were carried captiue, and many of Gods owne people, that by infirmity haue fallen and felt sore chastisements from his hands, as appeareth in Moses and Aaron, in Dauid, in Hezekiah, in Iosiah, in Salomon, and sundry others.
Lastly, we may behold the grieuousnesse of sin in the example of Christ our Sauiour, who albeit he were without sinne, and none iniquitie was found in his mouth, yet bare he in his body our sinnes, and felt that burden which would haue crushed vs in peeces, and broken all our bones in sunder: forasmuch as he apprehended the wrath of God in his soule, which caused him to sweat water and blood, and to cry out vpon the crosse, My God, Mat. 27.46. my God, why hast thou forsaken me? Such then as neuer feare to offend God, haue no feeling of Gods iustice, no feeling of Christs suffering, no feeling of the vilenesse of sin, no feeling of their owne punishments that hang ouer their heads, & shall (without repentance) seaze vpon them to their finall damnation.
Let vs awake cut of our deepe sleepe, and take care of our saluation: let vs take heede we grow not senselesse and hard-hearted. Let vs learne to know our selues better, and consider what we haue done. Let vs feare to offend God, and stand in awe of his iudgements: so that if we sinne against him, we may be well assured to be punished for it. But some will say, Obiect. God is gracious and mercifull, he will not plague vs and strike vs though we sin, he is not hard as many would make him: doth not the Scripture tell vs that he is mercifull? and shall we not beleeue the Scripture to be true? Let them say what they will, I will beleeue the Scripture. Answer. I answere, in saying thus, thou doest nothing but deceiue thy selfe, and dally with the word of God: and indeed doest not beleeue it to be true? For if thou diddest acknowledge God to be the author of it, thou wouldest submit thy selfe to euery part of it, thou wouldest not embrace what thou likest, and refuse what liketh thee not. Thou mayest as well say in plaine English, that part of the word of God is false, and there is no trueth in it, and I will sinne without controllement of it: nay, while thou reasonest in that prophane manner, thou sayest in thine heart, Tush, God is not God, but an idoll that sitteth still, that hath eyes and seeth nothing; that hath hands, and doeth nothing: that hath eares, and heareth nothing. True it is, men are ashamed to vtter these reprochfull wordes, and to belch out of their filthy mouthes, such horrible blasphemies: but if we will rippe vp to the quick their former presumptions, we shall find their case and condition to be little better. If they were demaunded what they thinke of the word, and of God the author of the word, they would acknowledge the Scriptures to be most true, both the promises that are made, and the threatnings that are contained in it; they would confesse that God is a most iust God, euen visiting the iniquity of the fathers vpon the children vnto the third and fourth generation: yet it skilleth not what they speak with their tongues, so long as we may euen openly reade the secrets of their thoughts, and the imaginations of their hearts in their outward practises. For touching the word of God, it is most true, and it cannot be denyed, we reade oftentimes that God is also mercifull,Rom 2.4. Ephe. 2. we reade of the riches of his grace and bountifulnesse; of his abounding in compassions, and reseruing mercy for thousands. What then? or what is all this to them? shall we continue therefore in sinne, that grace may abound? ought not rather the riches of his bountifulnes, and patience and long suffering leade vs vnto repentance? Shal we after our hardnes and hearts that cannot repent, heape vp vnto our selues as a treasure, wrath, against the day of wrath and the iust declaration of the iudgement of God, who shall giue to euery man according to his workes? It is a good lesson which the Prophet teacheth vs, that there is mercy with God, not that we should presume of his mercy, and runne into all excesse of ryot, but to the end he may be feared, Psal. 130.4. Hence it is, that Moses, Deut. 29.20. strippeth all such, as flatter themselues with hope of pardon, and conceit of mercy, and opinion of escaping, from that foolish imagination; He that blesseth himselfe in his heart, saying, I shall haue peace though I walke in the imagination of my heart, to adde drunkennesse to thirst, The Lord will not spare him, but then the anger of the Lord, and his iealousie shall smoake against that man, and all the curses that are written in this booke shall lie vpon [...]im, & the Lord shall blot out his name frō vnder heauen. These persons may call for mercy, but he will not answere them in mercy: they may seeke him early, but they shall not finde him: because they hated to be reformed, and did not chuse the feare of the Lord, Prou. 1.28, 29. He is very gracious and mercifull, slow to anger, and of great kindnesse, Psal. 103.17, 18. Howbeit, it is to the penitent only, not to the obstinate.
The Prophet saith, The mercy of the Lord, is from euerlasting to euerlasting, and his righteousnesse vnto childrens children, to such as keepe his couenant, and to those that remember his commandements to doe them. Where we see, the Scripture maketh a difference and diuision betweene man and man, and giueth to euery one his portion, so that albeit he be mercifull, yet it is to those onely that keepe his commandements. For although all be sinners, and therby seeke to creepe away closely that way, as it were in the darke, that they might not bee espyed, yet we must know this, that some are repentant sinners, for whom there is mercy in store; some are obstinate sinners, the Scripture hath no mercy for them, but terrors, & threatnings, and iudgements, and punishments, because vpon such wicked he will raine snares, fire, and brimstone, and an horrible tempest, this shall be the portion of their cup, for the righteous Lord loueth righteousnesse, his countenance doth behold the vpright, Psal. 11.6, 7. Now such as continue in the course of their sins, are ready to beleeue that God is merciful, but they beleeue not the Scripture, that he is mercifull onely vnto such as repent: they perswade themselues falsely that they may run on in euill wayes, and yet find mercy at the latter end, which is directly contrary to the whole doctrine of the Scriptures. And yet these men aske, shall we not beleeue the Scripture to be true? Whereas they beleeue one part of the Scripture, but they call into question another part: they lay holde on his promises, but they stop their eares against his iudgements: nay, they doe not so much as beleeue the promises aright, neither will learn to whom they are deliuered, & in whom they shall be verified; which sauoureth altogether of infidelity and vnbeliefe. Besides, as they derogate from the verity of ye Scriptures, so they deny God after a sort, and turne him into a lie, & make him an idoll to stand stil and [Page 307] doe nothing. For to imagine in our heart a GOD wholly compact of mercy, that seeth sinne, but will not punish it: that knoweth who sinneth, but will let him alone: is to deny the true God, who as he is merciful, so he is also iust. This the Prophet Nahum testifieth in the beginning of his Prophesie, The Lord is iealous, [...]m. 1, 2, 3 and the Lord reuengeth: the Lord reuengeth, and is furious, the Lord will take vengeance on his aduersaries, and reserueth wrath for his enemies. The Lord is slowe to anger, & great in power, and will not at all acquit the wicked, &c. And heereunto accordeth the description of him, Exod. 34, 6, 7. The Lord God, mercifull, and gracious, long suffering, & abundant in goodnesse and truth keeping mercy for thousands, forgiuing sinne, and that will by no meanes cleere the guilty, visiting the iniquity of the fathers vpon the children, and vpon the childrens children, vnto the third and fourth generation. Such then as thinke they may proceede and goe forward in their transgressions, without controlement or punishment, because God is a mercifull God, do vtterly deceiue themselues, & make a snare to entrap their owne soules. The wise man saith, that to iustifie the wicked, and to condemne the innocent, are both of them an abhomination vnto the Lord, Prou. 17, 15. If then he hate it in all the sonnes of men, how shall we imagine, that the Lord will do, or can do either of thē? Let vs therefore so conceiue of God, as hee hath taught vs in his holy word: let vs not make a counterfeit god, nor set vp an Idoll in our heart: for he will be serued no therwise then he hath appointed. To conclude we must know that whosoeuer denieth [...] of the threatnings denounced in the word, denyeth a part of the Scripture, and (as much as lyeth in him) maketh God a lyar, who will as well execute his judgements, as performe his promises, forasmuch as hee is faithfull in both. And whosoeuer imagineth that God is onely mercifull, & consequently denieth his iustice, hath not the true God for his God, but committeth horrible idolatry in cōceiuing wrongfully of his Maiesty.
Vse 4 Fourthly, seeing such damages and iniuries as are offered to our brethren, doe reach to God, & are condemned as sinnes against him, it should teach vs to looke to our own waies, to practise iustice and equity toward them, & to take heed of all fraud, forgery, falsehood, & oppression whatsoeuer, forasmuch as hee will take an account of vs, and bring vs vnto a reckoning. He that thinketh he can make sufficient amends to men, that there shall be no farther enquiry into the matter, reckoneth without his host, and therefore must reckon once againe. Hence it is, that the Apostle saith, 1. Thess. 4, 6. Let no man goe beyond and defraud his brother in any matter, because the Lord is an auenger of all such. We must know that God hath to do with it, and will punish seuerely for the breach of his law. There are many sorts of coniunctions whereby mankind is coupled & combined one to another, as the coniunction of consanguinity, of affinity, of amity, of city, of country of humanity: some haue more of these bands linked together, & all haue some of them to vnite them in one, and thereby as it were to binde them to the peace, & to their good behauiour, that they should abstaine from all violent and fraudulent conueyances one from another. Among all knots that serue to linke vs and locke vs together as friends which are as our owne soule, none is greater or faster then that coniunction which we haue with Christ our head, and which the members of his body haue one with another: whereby it commeth to passe, that we are al made in himselfe, of twaine, one new man, Eph. 2, 15. and euery man of vs members one of another, Rom. 12, 5. This spirituall coniunction is more effectuall to procure the mutuall good of the parties conioyned, then either that which is naturall, or that which is ciuill. Neuerthelesse, we must do no wrong to any man, God hath made vs keepers of the body, of the substance, of the dignity, of the honour, and of the good name of our brethren: if they be men, and bee alied vnto vs no other way but by the commō band of humanity, we must do them no iniury, although they be our vtter enemies. If wee haue farther bands to chaine vs together, it is so much the greater sinne if wee breake those cords, and will not suffer our selues to be tied with them. And marke the reason that the Apostle vrgeth, he doth not say. If we doe any way defraud them or circumuent them, the Iudge shall iudge it, or the Magistrate shall punish it, but God is the auenger of all such dealings, and will not suffer them to escape. The like threatning we reade in Moses, Exod. 22, 22, 23, 24. If the oppressed cry, God will heare their cry, so that they shall be deliuered, and their oppressors punished. If we could suffer this consideration to enter into our hearts, that though all should acquit vs, or no man durst lay hold vpon vs, yet God himselfe will take their cause and quarrell into his hands, & execute sentence vpon their enemies, it would be an effectual argument to moue vs to make conscience of all sinnes; euen of such as immediately and directly do concerne men, and not onely of such as concerne God and his worship. If we were assured, that the iniuries which we do vnto others, should be answered before the Magistrate, and we stand at the bar to plead guilty or not guilty, we would be afraid to deale hardly with them or to shew any indignities toward them. How much more then ought we to tremble and to quake euery ioynt of vs, to consider that the time of vengeance shall come, when we must appeare before the throne and tribunall seate of Iesus Christ our Lord, to receiue according to the workes that we haue done in this flesh?Foure crying sins mentioned in the Scriptures. Sundry of the ancient haue obserued foure crying sinnes mentioned in the Scriptures, the which albeit they goe away many times vnpunished [Page 308] in the world, yet vengeance will not suffer such to liue, but God findeth them out in their sinnes; as the crying of blood, the lust of the Sodomites, the noise of the oppressed, and the hire of the labourers: these are often passed ouer with silence, and tollerated among men, but they sound shrilly in the eares of God, & ascend vp to his iudgement seat. Albeit there be no man to accuse them that commit these sinnes, yet without farther processe or enditement they suffer them not to rest, but summon them to his barre, and call without ceasing for iudgement against them.
The first is wilfull murther, and shedding of innocent blood; for when Abel the righteous was slaine,Gen. 4, 11. the Scripture saith, The voice of thy brothers blood crieth vnto me from the ground; whereby is signified, that the godly, though secretly and seditiously slaine of the vngodly, & patiently bearing the iniuries offered them without murmuring and complaining, yet after death, when their mouthes seeme to bee stopped, and their tongues tied, ceasse not to accuse their murtherers as guilty before God, and to lift vp their voices out of the earth, to call downe vengeance against them. The Prophet saith, Psal. 116, 15. The death of the Saints is precious in the sight of the Lord: and Psal. 72, 12, 14. He shall deliuer the needy when he cryeth, the poore also and him that hath no helper: he shall redeeme their soule from deceit and violence, and precious shall their blood be in his sight. So likewise the soules of them that were slaine for the word of God, and for the testimony which they held,Reuel. 6, 10. cry with a loud voice, O Lord, holy and true, doest thou not iudge & auenge our blood on them that dwell on the earth? This ought to minister contentment vnto them, and to teach them patience, forasmuch as God hath a care of them, and a tender respect vnto them. He numbreth the haires of their head, Math. 10. He gathereth their teares in a bottell, Psalm. 56, 8. He heareth their sighes, Psal. 69, 33. He telleth their steps, and ordereth their goings, Psal. 56. He vnderstandeth their complaints, Psal. 145. He hearkneth to their praiers, Psal. 34, 6. and he keepeth all their bones.
The second crying sinne, is lust and vncleannesse, of which the Lord speaketh, Gen. 18, 20, 21. Because the cry of Sodome and Gomorrah is great, and because their sinne is very greeuous, I will goe downe now, and see whether they haue done altogether according to the cry of it, which is come vnto me: and if not, I will know. True it is, those Cities were culpable of sundry sinnes, as Ezek. 16, 49. Pride, fulnesse of bread, abundance of idlenesse, and contempt of the poore: howbeit when the Lord saith, their sinne is very greeuous, he pointeth out this outragious and accursed sinne, which the pure God abhorreth as a fruite of impurity. See heere the difference betweene the Spirit of God, and the spirit of the diuell. Such as are filthy liuers, and possessed with the spirit of vncleannesse, doe account fornication and adultery to be tricks of youth and sports of pleasure; whereas God maketh them in his word to be sinnes that lift vp their voices, & cry vnto him for vengeance. When Pharaoh King of Egypt had taken away Sarah, Abrahams wife,Gen 12. [...] The Lord plagued him and his house with great plagues, vntill hee had restored her. If a bare purpose to commit adultery, and that ignorantly, called for iudgment vpon an heathen king; how much more shall the liuing in this sinne bring moe stripes vpon vs that liue in the light of the Gospel, & haue the truth plainely reuealed vnto vs? forasmuch as he that knoweth his masters will & doth it not, shall be beaten with many stripes.
The third crying sinne, is the oppression of such persons as are destitute of helpe, which is ioyned with cruelty: as for example, such as are widdowes, fatherlesse, strangers, poore, & innocents, whose cry God hath promised to heare, and to helpe them. This we heard before out of the booke of Exodus, If you afflict them in any wise, and they cry at all vnto me, Exo. 22, [...] Deut. 154. I will surely heare their cry, and my wrath shall waxe hot, and I will kill you with the sword, and your wiues shall be widdowes, and your children, fatherlesse. The Prophet Habakkuk prophesieth against such, and painteth out their sinne in liuely colours, chap. 2, 9, 11, 12. Woe to him that coueteth an euill couetousnesse to his house, that he may set his nest on high, that he may be deliuered from the power of euill, &c. The stone shall cry out of the wall, and the beame out of the timber shal answer it. One shall say, Woe to him that buildeth a Towne with blood: another shall make answer, and stablisheth a City by iniquity. These oppressers do sucke out as it were the blood and life of the needy, that haue none to whom to cry out for redresse, but in the eares of the Lord. They dare not buckle and encounter with the mighty, for as when the pot of earth and of yron meet together, the earthen vessell is dashed in peeces; so when the mighty and the needy striue, the poore man striueth against the streame, and bringeth much misery vpon himselfe. Their helpe is onely in God, the Father of all consolation. If men stop their eares against them, and will not rescue them out of the snare of the fowler, and the net of the hunter, let them abide vnder the shadow of the Almighty, and shroud themselues vnder his wings, who wil couer them with his feathers, and heare them in their afflictions.
The last crying sinne, is the poore labourers wages that are wrongfully and vniustly deteined; this also cryeth aloud, and neuer ceaseth, vntill God hearken to the cry of it. Many thinke it goods well gained, that can be gotten from the poore, but they shall finde it fret as a canker, and consume as a moth the residue of their substance. Hereunto commeth that law of the Lord, Deut. 24, 14, 15. Thou shalt not oppresse an hired seruant that is poore & needy, &c. thou shalt giue him his hire, neither shall the Sunne goe downe vpon it, for he is poore, and setteth his heart vpon it; lest he cry against thee vnto the [Page 309] Lord, and it be sinne vnto thee. Where wee see, that this consideration of committing sinne against God, ought to enter into vs to restraine vs from doing wrong against any, especially the poore and needy brother, or the stranger that is in the Land. And to this purpose speaketh the Apostle Iames, chap. 5, 4. Behold, the hire of the labourers which haue reaped downe your fields (which is of you kept back by fraud) cryeth, & the cries of them which haue reaped, are entred into the eares of the Lord of Saboth. [...]ld [...]cry [...] Whereby it appeareth, that there is a double kinde of crying, one of iniquity and wickednes, the other of the oppressed and afflicted. If one of these ceasse, yet the other shall neuer ceasse crying. It falleth out oftentimes through the power and might of the greater sort, that the poore dare not mutter or murmure, & if they begin to cry out and complaine, their mouthes are soone stopped, because their angry lookes make them afraid of their displeasure, & their seuere threatnings are too heauy a burden for them to beare: but the other shall neuer giue ouer crying; the sinne of the oppressors shall cry against them for vengeance, as we see whē Abel could not cry, yet his blood cried and was heard. Sinne hath a voice more shrill then the sound of a Trumpet, for that, be it neuer so loud, vanisheth in the aire, & cannot pierce the Clouds; whereas the noise that issueth and proceedeth from sin, out-reacheth the Clouds & entreth into the eares of the Lord of hosts. What then? Must we imagine that sinne is a bodily thing, [...]he cry [...]e it. that hath a mouth to speake, & a voice to cry? No, this cry is nothing else but the vnchangeable order of Gods iustice punishing sinne, euen as at the instance and importunity of the innocent party, a iust Iudge cannot but releeue the oppressed, and punish the guilty, and so doe iustice according to the office committed vnto him. As if it were said, blood will haue vengeance, vncleannesse will haue vengeance, oppression will haue vengeance, fraud and deceit will haue vengeance: God cannot but punish all these crying sins, because he is a iust Iudge, otherwise he were vnrighteous. It is the nature of all sin to prouoke God to enter into iudgement with the sinner, but especially these horrible and abhominable crimes mentioned before. And as it is the nature of sinne to cry out to GOD for vengeance, so it is the nature of God to punish sinne, and to take vengeance of it. Therefore they greatly deceiue both themselues and others, that make him like to one of the gods of the Gentiles, not to be offended at all, or very little displeased with sinne, and not to regard what men doe. As if iustice were not essentiall vnto him, or as if he could deny himselfe, or as if he could ceasse to be God: for as soone he may do these as the other. But if it can in any sort agree to him, [...]ent. Pa [...] in Gen. 4. that he can bee not willing to punish sinne, then he can also not hate sinne, forasmuch as to hate, is nothing else but to be willing to punish & reiect. And if it be incident to him, not to hate sinne, then also it will follow, that hee can loue and like sinne. If he can loue sinne, he can deny himselfe and destroy himselfe, he can like of the workes of the diuell, which is vnpossible to do, and horrible blasphemy to affirme.
Lastly, seeing whatsoeuer is of the nature of sinne, is against God, it directeth vs what Vse 5 we are to do when we haue any way sinned, and desire to haue peace of conscience; we must not goe to Saints or Angels whom wee haue not offended, who are not able to be reuenged of vs; but it is our duty to call for mercy at his hands against whom onely wee haue sinned, and to seeke to be reconciled to him whose lawes we haue transgressed, and who is able to cast body and soule into hell fire. For seeing we offend him, to whō should we repaire and come for pardon, but vnto him that is offended? It is he that can giue vs pardon both of sinne and punishment. The practise heereof we see in the Prophet Dauid, who because he had sinned against God, against God onely, he flieth vnto him for the forgiuenesse of his sinnes, Psal. 51, 4. Haue mercy vpon me, O God, according to thy louing kindnesse, Verse 1. according to the multitude of thy tender mercies, blot out my transgressions; Verse 2. Verse 4. wash me throughly from mine iniquity, and cleanse me from my sinne, &c: against thee, thee onely haue I sinned, and done euill in thy sight. Let vs not continue in sinne, but labour earnestly and speedily to come out of it, as he that is fallen into a pit, desireth nothing more then to get out, and putteth to all his strength to be deliuered. If we get not a generall pardon for all our sinnes, woe vnto vs, we are in a most wretched and miserable condition. One sinne left vnpardoned, is able to cast vs out of Gods kingdome, and to giue vs our portion among the vnbeleeuers. We see this in the fall of the Angels, who left the state and habitation wherein they were set, they sinned, and were cast out from the presence of God, and are reserued to destruction. It is a good signe, and a true note of repentance, to thirst after mercy. This is the penitents song: he neuer pleadeth merit, but euermore praieth for mercy, and prizeth it aboue all other things. First, we must see our sinnes against God, and the sentence of death pronounced against vs: and then confesse the same to be iust and equall against our selues. As then our sinnes cry to God for vengeance (as we shewed before) so let them cause vs to cry vnto God for deliuerance from them, and the forgiuenes of them. Though we haue sinned against him, yet let vs not despaire of mercy, for that were willingly and wittingly, and willfully to cast our selues into the Lyons denne, with whom is no pitty or compassion; as if he that were like to bee drowned, should refuse to bee helped out of the waters. Let vs not say that God hath forsaken vs & cast vs out of his sight: let vs not thinke we are out of the hope of his fauour. When we seeke not God, he will seeke vs out, [Page 310] and he seeketh out no man, but he findeth him And heerein appeareth the infinitenesse of his loue, the bottome wherof, no man can sound, whereof many can speake to their endlesse cō fort, and to his endlesse glory and praise. Such as sought not the meanes to bring them home to God, God hath brought the meanes home to them, and directed them to vse thē to their consolation and saluation. Not that we should abuse or neglect the meanes, but to kindle our loue and zeale vnto them so much the more. For if he haue bin found of them that sought him not, much more will he offer himselfe in kindnesse and mercy, to those that with pure hearts and vpright consciences seeke vnto him and craue a blessing of him: as somtimes he hath rewarded temporally those that haue humbled themselues hypocritically and vnsoundly, to declare how greatly he regardeth true repentance indeed. From hence is reproued the doctrine and practise of the Church of Rome, that teach, that the Pastours of the Church haue full and absolute power to forgiue sinnes as Christ had, as though whosoeuer doubteth of their right and iurisdiction, might as well doubt whether Christ haue authority to remit sinnes. This is the pride and presumption of the man of sinne, to challenge this preheminence, who setteth himselfe downe in the seat of God, and boasteth himselfe as God. For this is one of the regalities and prerogatiues of God, which he will giue or impart in whole or in part, to none other. It is an honour that belongeth peculiarly vnto him. This the Scribes and Pharisies confessed in the Gospel, Math. 9, 3. Mar. 2, 7. Who can forgiue sinnes, but God onely? Christ therefore is the onely author of reconciliation, the Ministers are onely the Lords messengers and ambassadors to declare his will out of his word, 2 Cor. 5, 18. All things are of God, who hath reconciled vs vnto himselfe by Iesus Christ, and hath giuen to vs the ministery of reconciliation. If the Bishop of Rome had this authority,The Bishop of Rome cannot forgiue sins. then wee ought to craue mercy at his hands, and say vnto him, Haue mercy vpon me, O Lord God the Pope; which is intollerable blasphemy, & impiety against God. Obiection. But it may be said, If he do not sometimes forgiue sinnes, then it shall seeme to be false which Christ saith, Whatsoeuer ye binde on earth, shall bee bound in heauen: and whose sinnes ye remit, they are remitted, &c. I answer, Answer. this power giuen to the Apostles and their successors, is a commission in the Name of Christ, to declare and pronounce remission of sins to them that are truely penitent. They haue no power actually to remit sinnes, they are onely as dispensers and stewards: they are not made competent Iudges, but onely as the Lords messengers to publish the will of God out of his word. They are as Ministers, not enabled to reconcile men vnto God, but to pray and beseech them to be reconciled through Christ. 2 Cor. 5, 20. Christ then is the reconciler, they are the Ministers of reconciliation. Their commission stretcheth no farther, but to declare the Princes pleasure. If then God onely forgiue sinnes, surely no man can doe it, doubtlesse the man of sinne cannot forgiue sinne, he cannot forgiue himselfe, much lesse another. He is a sicke man himselfe, and needeth the Physition, if haply any physicke will do him any any good, which is much to be doubted. He cannot be an absolute Physition to others, that needeth the Physition himselfe; he cannot saue others that cannot saue himselfe, neither reconcile others to God, who hath himselfe neede to be reconciled by another. Christ Iesus himselfe could neuer haue reconciled vs to his Father, if he had needed his Mother, or any Saint or Angell to reconcile him to God. We must all, high and low, rich and poore, goe together to the Physition that he may heale all of vs. It is Christs shedding of his blood that remitteth sinnes, it is he that hath made satisfaction to God, so that it belongeth to God only to forgiue sinnes properly. It is Christ that calleth all vnto him that are weary and heauy laden, Mat. 11, [...] and promiseth to refresh them. The Lord saith in the Prophet, I am the Lord thy God, Esay 43 [...] 25. the holy one of Israel thy Sauiour: and afterward, I, euen I, am the Lord, and besides me there is no Sauiour: and yet againe more plainely, I, euen I, am hee that blotteth out thy transgressions for mine owne sake, and will not remember thy sinnes. Neither doth Christ reprehend the Scribes because they confessed this point of Gods power (for they did rightly affirme,Allem [...] tise of the power of Pri [...] hood [...] sins, chap. 1. that none could forgiue sinnes but God onely, Luke 5, 20, 21,) but this was their error, in that they did not acknowledge Christ to be God, who, in the person of the Mediatour, euen in the state of humility while he liued heere, and was conuersant vpon the earth, might by his diuine authority forgiue sinnes, as likewise by the same power he did heale sicknesses and diseases among the people. God then doth properly and absolutely forgiue sinnes committed against his law and eternall Maiesty. The Minister by his appointment doth assure all penitent sinners of the forgiuenes of their sinnes, through the mercy of God, and the merits of his Sonne Iesus Christ: and therefore in this sense he is said to forgiue sinnes, as he is also said to saue mens soules, 1 Tim. 4. [...]. to whom he preacheth saluation. An Embassadour is said to make peace or warre, when he declareth according to his commission, his Princes pleasure and determination touching eyther of them. The Kings Deputy or Lieutenant (hauing warrant from him) offereth and granteth pardon to rebels or other offenders, when notwithstanding he doth onely make knowne the Princes pleasure in remitting their offences, and releasing their punishments, forasmuch as it is in the Princes power onely to pardon traitors & transgressors. The Minister of the word, as Christs Deputy or Lieutenant, is said to reteine or remit sinnes, euen as the Priest in the time of the Law is said to make the Leapers [Page 311] cleane or vncleane. [...], [...], 7 His sentence touching that disease, was but declaratory, pronouncing who was striken, or who was healed by the hand of God: he had not power himselfe to strike or to heale, to lay it vpon any, or to take it away from any person. So it is the ordinance of God, that the Ministers should be declarers, interpreters, and expressers of his will and word concerning remission of sinnes: [...]giue sin [...]e a [...]ne. not properly pardoners, forgiuers, and remitters of sinnes (for then they must also take away sinnes) as though the sentence in heauen did depend vpon the sentence on earth, whereas the censure of men must depend vpon the sentence of God. To forgiue sinnes properly, is to take them away, and to remoue the punishment. But God only can do this: to God therfore alone let vs flie, of him let vs looke for mercy, and from him let vs neuer goe to any man. If we haue recourse vnto him, we shall finde mercy in time of need, which is better then thousands of gold and siluer. This is able to appease the inward trouble of a distressed conscience, and ministreth sound comfort to the afflicted soule that is humbled and cast downe to the gates of hell. If wee hadde all the iewels and precious stones that can bee found, wee were not able to buy out the punishment of one sinne. The Prophet saith, Ps. 49, 6, 7, 9. They that trust in their wealth, and boast themselues in the multitude of their riches, none of them can by any meanes redeeme his brother, nor giue a ransome to God for him, &c. The value & worth of the whole world is too vile and base to answer for one trespasse: for it cost more to redeeme one soule. It could not be done with siluer and gold, and such like corruptible and transitory things, but with the precious blood of Christ, [...]1, 19. as of a Lambe without blemish and without spot. If we would come before him with burnt offerings and calues of a yeare old, or would thinke to please the Lord with thousands of Rams, and ten thousand riuers of oyle, or perswade our selues that wee can make satisfaction for the sinnes of our soules by the fruite of our bodies, euen by giuing our sonnes and daughters, wee deceiue our selues, and know not the greeuousnesse of sinne, nor the infinite wrath of God, nor the exceeding value of the death of Christ, nor the endlesse torment due vnto sinne, nor the vnspotted purity of the law of God, which is transgressed by it. If we had all things, and wanted his mercy, we haue nothing: if once we haue it, it is sufficient to couer all our infirmities, and to blot out all our iniquities, according to the saying of Salomon, Prou. 16, 6. By mercy and truth iniquity is purged, and by the feare of the Lord, men depart from euill. Such as neuer felt the burden of sinne, neuer regard the benefit of mercy: but such as haue their hearts in any sort touched with it, acknowledge them blessed that finde it, and all those miserable that are destitute of it. It is not instruments of musicke, it is not dainty fare, it is not outward delights, it is not merry company, it is not riches, or honours, or friends, or nobility, or pleasures, or sports and pastimes, that can alay and appease a troubled minde & perplexed conscience. Dauid wanted not any of these, he was the sweet Singer of Israel, he might haue his consort, he could not want mirth and musicke of singing men & singing women: yet he preferred a drop of mercy before all these; he followed not the practise of Saul, who when an euill spirit sent of God, vexed him and disquieted his minde, listned vnto them that told him of a cunning Musitian to play before him: but he neuer sought to God, nor craued mercy at his hand, and therefore albeit he were eased for a time, yet his trouble returned more fiercely vpon him then before, and ended in a fury and frenzy, so that nothing could pacifie or appease him. This is the common course of the men of this world, if at any time their hearts accuse them, and sinne begin to terrifie them, & iudgment presse sore vpon them, they seeke by merriments, and drinkings, & feasts, and their companions to put that terror away. And this is the onely counsell their friends can aduise thē to take. Like friends, like counsell: carnall friends, carnall counsell. But they and their friends are greatly out of the right way, and are wholly ignorant of the true meanes of cō fort. All sound comfort commeth from God and from his word:All sound dofort commeth from God. 2 Corin. 1.3. and therefore he hath this title giuen vnto him, to be called, the Father of mercies, and the God of all consolation. He sendeth his holy Spirit into our hearts, whē they are cast downe, who, by way of excellency, is called, the Comforter. Iohn 14, 26, & 16, 26. He wil not leaue vs without comfort, if we craue it of him. We must goe vnto him, and neuer giue him ouer. He is a fountaine that can neuer bee emptied and drawne dry. Besides, we haue his word, which being reuerently heard and read, is able to raise vp and cheere vp our heauy hearts. The Apostle sheweth, that the Scriptures were written,Roman. 15, 4. that we through patience and comfort of them, might haue hope. And the Prophet Dauid in sundry places setteth downe this effect, which himselfe from time to time had found and felt in his troubles: as Psal. 19.8. The statutes of the Lord are right, reioycing the heart: the commandement of the Lord is pure, enlightning the eyes: and the 119. PsalmePsalm. 119, 24 is a plentiful store-house to furnish vs abundantly with matter of comfort, Thy testimonies are my delight, and my Counsellers: and againe, My soule melteth for heauinesse, strengthen thou mee, Verse 28 according to thy word. This is the true way sanctified vnto vs to driue away heauinesse: this means the children of God haue vsed, & haue found by experience and good proofe, the force and effect of it. It hath beene very auaileable vnto them, and filled their bones with marrow and fatnesse. To this end he saith afterward,Verse 92. Vnlesse thy law had beene my delight, I should then haue perished in mine affliction. Thus doe the faithfull [Page 312] reioyce in his Testimonies, as much as in all riches, forasmuch as his statutes do reioyce the heart, make wise the simple, enlighten the eies, and conuert the soule; then which it is vnpossible to finde greater matter of comfort.
Two meanes of comfort.To conclude, we haue seene, that there are two meanes to obtaine comfort: the one is from the worke of God in our hearts by his holy Spirit, which leaueth vs not desolate and destitute. The other is the vse of the word, which is sweeter then the hony and the hony-combe, and more to be desired then much riches. Let vs haue an heape of sorrowes cast vpon vs through enduring of the Crosse, and let vs sinke neuer so deepe into afflictions, the word of God is able to raise vs vp againe, & to cheere vp our hearts.
[Verse 7. Then they shall confesse their sinne which they haue done.] Wee shewed before, that Moses setteth downe three waies, how this damage offered to men, is to be blotted out. The course which they ought to take to purge it away, is first of all to make confession of their sinne to God, forasmuch as where the confession of man goeth before, there the forgiuenesse of God followeth after. We cannot lye hid from him, nor conceale our offences, and therefore it is best to acknowledge them before him.
Doctrine. Whosoeuer looketh for forgiuenesse, must confesse his sinnes to God.From hence we learne, that whosoeuer looketh for forgiuenesse, must confesse his sins to God. This is the practise and property of a true penitent, to lay foorth his sinnes to God, both originall and actuall, and to discouer them in his sight. This we see in sundry examples remembred in the old & new Testament. When Dauid was reprooued of Nathan the Prophet, who set his sins in order before him, he answered,2 Sam. 12. I haue sinned against the Lord. The Publican, going vp into the Temple to pray, and standing afarre off, would not lift vp so much as his eyes vnto heauen, but smote vpon his brest,Luke 18, 13. saying, God be mercifull to me a sinner. The prodigall sonne hauing wasted his substance with riotous liuing, when he came to himselfe, he went to his father, and saide vnto him,Luke 15, 21. Father, I haue sinned against heauen, and in thy sight, and am no more worthy to bee called thy sonne. The like confession we reade in Daniel, chap. 9, 5, 6, 7. when he perceiued by the word of the Lord, that the seuenty yeares were accomplished in the desolations of Ierusalem, he praied vnto the Lord his God, and made his confession, Wee haue sinned and committed iniquity, and haue done wickedly, and haue rebelled euen by departing from thy precepts and from thy iudgements, &c. The like we might shew out of Ezra 9, 5, 6. and Nehem. 9. and many other places, which teach, that it is a duty required of vs to make humble confession of our sinnes vnto God.
Reason 1 The reasons are weighty and effectuall to enforce this duty. First, we shewed in the former doctrine, that all sin is committed against God. Howsoeuer we may hurt men, and damnifie them in their bodies and goods, yet the cheefest dishonor is done against God, whose law is broken and transgressed; as Psal, 51, 4. Against thee, euen thee onely haue I sinned, and done euill in thy sight. If then the iniury done to man, be an iniquity cōmitted against God, we are bound to confesse our sinne vnto him. But all the wrongs offered to our brethren, are sinnes against God: and therefore confession ought to be made vnto him.
Secondly, we haue shewed also before, that Reason 2 it is in Gods power onely to forgiue sins, and free vs from the punishment due vnto sinne. He onely can giue pardon for sinne,Cypri. Ser. 5. de Lapsis. that carried our sinnes on his body. The Scribes and Pharisies had greeuously corrupted the purity of doctrine by the leauen of their owne traditions: yet they held soundly and sincerely this principle, that God onely forgiueth sinnes. They falsely interpreted the law of God, and peruerted the true meaning of it by their gloses, yet they reteined this truth, that none can forgiue sinnes but God onely, Mark. 2.7. If then God alone can forgiue sins, then we must confesse them vnto him. But hee alone can forgiue sinnes, and therefore we must confesse them vnto him.
Thirdly, without confession of our sinnes, Reason 3 there is no forgiuenesse nor hope of pardon: for God cannot in iustice forgiue vs, except in humility we confesse vnto him, seeing without it wee haue no promise made vnto vs to finde fauour at his hands. If we be not ashamed to vncase and vncouer our sinnes, he will not be ashamed of vs, but shew mercy toward vs; as Prou. 28, verse 13. Hee that couereth his sinnes shall not prosper: but who so confesseth and forsaketh them, shall haue mercy. And the Apostle Iohn affirmeth the same, If we confesse our sinnes, he is faithfull and iust to forgiue vs our sinnes, and to cleanse vs from all vnrighteousnesse, 1 Iohn 1, verse 9. The like remedy Paul deliuereth to the Corinthians, who, for their vnreuerent & vnworthy partaking of the Lords Supper, were some of them weake, some sicke, and some dead: If we would iudge our selues, wee should not be iudged of the Lord. 1 Corin. 11, 31. And the Prophet Dauid declareth the same by his owne experience, Psal. 32, verse 5. I acknowledged my sinne vnto thee, and mine iniquity haue I not hid: I said, I will confesse my transgressions vnto the Lord, and thou forgauest the iniquity of my sinne. If then there be no forgiuenesse of sinnes without confession, it followeth, that it is our duty to confesse them before him.
Fourthly, where there is no true confession Reason 4 of sinne, there is no sound repentance for sin. For the inward sight of sinne and humbling of our selues for it, will open our mouthes, & cause vs to lay them open. As then the confessing of them with the tongue, is a signe and testimony that the heart hath forsaken them: so on the other side, the shutting vp of our mouthes and hiding of our sinnes, is an euident token, that as yet wee lye in them, and [Page 313] haue no purpose and resolution to depart frō them. We haue neuer truely repented, vntill our iniquities be confessed. When Dauid had numbred the people, and his heart did smite him for it, he cryed out, O Lord, I haue sinned exceedingly, [...]4, 10. in that I haue done: now, O Lord, I beseech thee, take away the trespasse of thy seruant, for I haue done very foolishly. If then we would assure our owne hearts, that we haue truely repented of our sinnes, and do not yet lie wallowing in them as a sow in the mire, let vs by this fruite of our lips, confession to God, assure it. If we do not assure it this way, we shall neuer be sure.
Fiftly, this confession tendeth to the glorification Reason 5 of the Name of God. The hiding of our sinnes and the smothering of them, as fire vnder the ashes, dishonoureth him; wheras by reuealing of them, his Name is honoured, forasmuch as we make manifest thereby the glory of his mercy, of his patience, and of his iustice. Of his mercy, in sparing of vs, and shewing compassion toward vs. Of his patience, in long forbearing of vs, and waiting for our repentance, whereas he might haue suddenly destroyed vs. And of his iustice, by acknowledging, that if he should punish vs and proceed against vs, we had our desert, he should do vs no wrong, that so hee might be iust in all his doings, Psal. 51, verse 4. This is that reason which Ioshua vrgeth vnto Achan, Iosh. 7, verse 19. My sonne, giue I pray thee, glory to the Lord God of Israel, and make confession vnto him, and tell mee now what thou hast done, hide it not from me. Where we see, he ioyneth giuing glory to God, and making confession of sinne, together, so that the one cannot be separated from the other. For sinne doth no more serue to the dishonouring of God, then the sincere confession of sinnes serueth to the glorifying of his Name: and as the committing of it causeth his Name to be blasphemed, so the confessing of it causeth his Name to be honoured and magnified. Such as cannot repent of their euill waies, do by their hardnesse of heart and obstinacy of mind, more dishonour and reproch the Name of GOD, then by committing most greeuous sinnes. For to settle the heart vppon wickednesse, with a purpose to continue therein, and so to oppose himselfe against grace, against the calling and threatnings of God, is no better then to accuse God of lying and iniustice. Of lying, whiles he calleth vs vnto him, and denounceth his iudgements against vs. Of wrong and iniustice, whiles he chastiseth vs for our sinnes, and doth not spare vs.
Vse 1 The doctrine being thus fully confirmed, the vses arising from hence are to be learned. And first it serueth to reproue sundry abuses of those that faile in the performance of this duty. [...]stre. [...]. Among which enormities, the corrupt practise of the Church of Rome is not the least, who abuse this doctrine of confession, and make it as an hooke to catch mens goods, to know all mens secrets, and consequently a meanes to enrich themselues, and to empouerish others.
Hence it is, that they teach auricular confession to bee necessary vnder the paine of damnation, for euery one that receiueth the Sacrament of the body and blood of Christ, immediately before it.
First, they will haue all men confesse,Against auricular confession. and then they must heare Masse: a fitte doore to such an house. And what are their Priests for the most part, to whom they send vs to make confession, but ignorant persons, not able to minister a word of comfort in due season? Are wee to acknowledge all our sinnes vnto him, that hath an eare to heare vs, and not a tongue to instruct vs? But many of their Cleargy are vnlearned, and yet of greater learning then conscience; so that men ought no more to reckon vp their sinnes to such confessors, then in sicknesse, to take counsell of one that is ignorant in physicke. Wee haue shewed before, that the Priest cannot properly pardon sinne, forasmuch as he cannot pronounce pardon and forgiuenesse to any man, except he be truely contrite and penitent before God. But God onely and the party penitent, know and vnderstand the contrition of the heart, without which, the dearest sellers and setters out of pardons, dare not say that a sinner is pardoned. For hypocrites may dissemble in their confessions, and by their dissembling, deceiue such as haue the quickest sight, and the greatest knowledge, and the deepest iudgement, who, by all their skill, are not able to diue downe into the secrets of the soule.
If then God onely know the heart, 1 King. 8, 39. and vnderstand the imagination of all thoughts of the children of men, how can their Priests simply and absolutely take vpon them to forgiue sinnes, seeing they are not able to iudge of the soundnesse and sincerity of the heart? Neuerthelesse, the consciences of these men are so seared and so senselesse, that without any colour of truth, or shew of godlinesse, they are not ashamed to teach,Allen of the power of Priesthood, chap. 9. that the want of their popish penance, will driue all men, either to desperation, or to security and presumption: whereas the cleane contrary is an euident truth. For the doctrine concerning that supposed and pretended Sacrament, offereth manifest occasion both of presumption and of desperation, as might be made plaine by many examples. Of presumption, in them that are carnally minded. Of desperation, in them that haue broken hearts and tender consciences. Such as are secure, it maketh them more secure; and such as are too much cast downe already, it driueth them directly toward the pit of hell. For the one thinketh with himselfe that hee hath a very easie remedy for his sinnes, and that hee need not to trouble himselfe much with them, nor breake one [Page 314] houre of sleepe for them, nor forbeare one iot of pleasure to be eased of them; hee can quickly discharge them and easily disburden them into a Priests eare, and thereby hath a pasport giuen him to commit sinne afresh? the other,The part of popish penance. considering the impossibility of confession to be perfourmed, and the vnsufficiency of the satisfaction enioyned, which notwithstanding are made the parts of this counterfeit Sacrament, can finde no comfort in the Priests absolution.
Obiect 1 But they obiect, that after Christ was risen againe, he sent out his Disciples, and breathed vpon them, saying, Receiue yee the holy Ghost; whose soeuer sinnes ye remit, they are remitted vnto them, and whosoeuers sinnes ye reteine, they are reteined, Iohn 20, 22, 23.
I answer, Answer. they can neuer establish their shrift out of these words, but doe plainely shew, that either they want their eiesight, or else they thinke others to be starke blind. For seeing Christ sent his Apostles into the whole world,Math. 10. that they should preach the Gospell vpon the house tops, that is, openly and euidently, who will be so foolish as to imagine, that this can be vnderstood of Auricular confession? This authority is ioyned with the Ministery of the Gospel, as the Apostle teacheth, 1 Cor. 5, verse 18, 19, 20. God hath reconciled vs vnto himselfe by Iesus Christ, and hath giuen to vs the ministery of reconciliation, to wit, that GOD was in Christ, reconciling the world vnto himselfe, &c. Thus we see, that sinners are reconciled to God, and obtaine remission of sinnes by the Ministery of preaching the Gospel, apprehē ding and receiuing the benefit thereof by faith, not by confession: forasmuch as we haue in the word, neither precept nor example of reckoning our sinnes in secret vnto the Priest, to the ende we may obtaine forgiuenesse of them. All the examples and commandements mentioned in the Scriptures, call vs with a loud voice, and carry vs the direct way vnto God, aduising vs to speake to him, who we are sure will answer vs: to craue of him, who we are certaine will heare vs. The Prophet saith, I saide, I will confesse my sinnes vnto the Lord, and thou forgauest me. Psalme 32, verse 5. The same we reade in Hosea, chap. 14, verse 2. Take with you words, and turne to the Lord: say vnto him, Take away all iniquity, and receiue vs graciously, so will we render the calues of our lips. Yea, the seruants of God were so farre from binding themselues to number vp all their sinnes, that Dauid saith in the Psalme, Who can vnderstand his errors? Cleanse thou mee from secret faults? Psalme 19, 12. and 38, 5. True it is, many of the ancient doe oftentimes speake much of confession, but it is of publike confession in the face of the Church, made by him that had committed some publike and notorious crime, and giuen scandall to the whole Church: whereas there was no law set forth of this auricular confession before Innocent. the third, who first of all made an act and decree touching the same. For they call men backe from running vnto men to tell them their sinnes,Chrys [...] Laz [...]. [...] G [...] who may put them to shame and rebuke, make them blush, and hit them in the teeth with them, and also bring them to the knowledge of others: but to the Lord that careth for vs, to him that is our Physition, and cureth our wounds: as the seruant, when he hath offended, craueth not forgiuenesse of his fellow-seruant, but at the hands of his master. And why should we feare to vnburden our conscience of that, which we feared not to commit in his presence? If we come vnto him, we may be assured he will turne away his face from our iniquities.
Againe, some obiect the words of the Apostle Obiect 2 Iames, chapter 5, verse 16. Confesse your sinnes one to another, and pray one for another, that ye may be healed. Loe, say they, heere is an expresse commandement giuen vnto vs to confesse our sinnes. And we see the practise of it to Iohn, Math. 3, verse 5, 6. To whom went out Ierusalem and all Iudea, and all the regions round about Iordan, and were baptized of him in Iordan, confessing their sinnes. These are the Scriptures that the Rhemists vse to establish their error, as the groundworke of their building.
I answer Answer. vnto them both; and first to the commandement, then to the example or practise of it.
Touching the precept or commandement, howsoeuer it may carry some shew, yet if we marke it, the place rather marreth their market, then helpeth the matter. For the confession of faults heere spoken off, is in time of sicknesse at the priuate houses of the diseased, when the sicke person acknowledgeth to the standers by that come to visite him, wherein and in what manner he had offended them; & the standers by, wherein they had offended him; and both of them desired to be reconciled one to another, and so depart hence in peace, Math. 5, verse 23. It was not made therfore alone and apart in the Church, in time of health, in the eare of the Priest, in the supposed holy time of Lent, a little before Easter, or before they prepared themselues to heare Masse.
Secondly, here he requireth that we confesse our sins and offences one to another, not all to one: so that this text belongeth to mutuall confession, not to sacramentall confession. Whereby we may euidently proue, that their popish Priests are as well bound to confesse themselues to lay-men, as the lay-men are bound to confesse themselues to popish Priests. Otherwise, how can we be said to confesse one to another? If any confesse vnto me, and I confesse vnto none, how haue we kept this rule? How haue we confessed our faults one to another?
Thirdly, as we are commanded to confesse our faults one to another, so we are also charged to pray one for another: for the Apostle ioyneth these two together.
But they are ashamed to say, that this pertaineth onely to the Priest to pray for others: wherfore then should confession pertaine vnto him more then the praier heere spoken off? forasmuch as there is a like respect of both these, Confesse one to another, and pray one for another. This point therefore is so cleere, that the Rhemists themselues confesse, [...]em. Annot. [...]lam. 5. that it is not certaine, but onely probable, that the Apostle speaketh here of sacramentall confession: and besides, Cardinall Caietane, in his Commentaries vpon the same place, obserueth, that it cannot be vnderstood of the Sacrament of Confession, [...]etan. com [...]n. in Iam. 5. because the Apostle doth not say, Acknowledge your faults to the Priest, but one to another. Touching the practise of the people that came to Iohns baptisme, they confesse their sinnes in generall, and not all of them in particular: not compelled vnto it, but voluntarily moued. For if they had confessed their sinnes particularly, Iohn must haue stood from morning to euening many yeares together, because Ierusalem, and all Iewry, and all the Country about Iordan came vnto him: in which number no doubt were many thousands, and an innumerable company that were neuer shriuen before; so that their confessions must be very long, & he must of necessity haue shriuing worke enough all the daies of his life, & therfore it was vnpossible there should bee a particular enumeration of all their sinnes.
[...]he second [...]proofe.Secondly, it reproueth such as hide their sinnes, and cannot be brought to confesse thē. Such as do deny them, faile in this duty, and are farre from true repentance, and consequently from free forgiuenesse. They haue skill and will to set out other mens sinnes, and to stretch them at large to the vttermost, that they may make them seeme greater then they are: but touching their owne offences, either they will not vnderstand them, or they will excuse them: and you shall be sure to get thē to confesse no more then you can prooue against them. Looke what you can conuince them off, they will confesse, because they cannot deny it: where you sticke at the proofe, they will sticke to lay open themselues, and they will goe no farther then you can goe, but impudently deny the rest. They will neuer be brought to confesse they haue sinned, vntill they be taken in their sinne, so that the first time of their taking, shall be the first time of their sinning.
This is a corruption, the which we haue drawne from our first parents, to hide our sins, as Adam. When hee was examined by the most vpright Iudge, he posted the matter ouer, from himselfe to his wife, Gen. 3, 12, 13. The woman that thou gauest to bee with me, shee gaue me of the tree, and I did eate. And the woman after his example, went about to cleere her selfe, and laide all the blame vpon the Serpent; The Serpent beguiled mee, and I did eate. But all this serued not their turne, God found them out, and punished them for their sinne. In this number we may range all such as keep silence, and hold their peace, when they haue committed sinne, albeit they heare it enquired into: as Achan did, when he had stollen away the wedge of gold and the Babylonish garment, Iosh. 7, 16, who hid his sinne vntill he saw it detected by others. Thus do very many account it a notable point of wisedome to keepe their owne counsell; and if they can cunningly carry it away, they glory in it, and reioyce in their owne wicked deuices. Others that are driuen to speake somewhat touching their offences, will notwithstanding answer nothing to the purpose, as Gehazi did, whose confession was no confession,2 King. 5, 25. Thy seruant went no whither. When God called Caine to an account for the horrible parricide hee had committed against his owne naturall brother, and began to question with him about it, Where is Abel thy btother? he answered, I cannot tell, Gen. 4, 9. am I my brothers keeper? He would not confesse it, but stood in defence of it, or at least would shake it off frō him, as a matter impertinent vnto him, and no way concerning him. This was a signe of his impenitency & hardnesse of heart: it is a sure testimony, that as yet he had no touch of conscience, nor feeling of sinne, nor regard of punishment. Thus the case standeth with many among vs they care not how they run on in their sinnes, yet cannot be brought to confesse them to GOD, that they may finde mercy. Such haue no cō fort of heart, nor peace of conscience, but lye vnder the wrath of God, and come farre behinde Iudas, the sonne of perdition.
Thirdly, there is another sort,The third reproofe. that will not hide their sinne altogether, but yet mince it & diminish it, as if it stuck betweene their teeth, and they were loth to vtter it, so that they are vnwilling to declare what they haue done. They can amplifie the sinnes of others, but they will extenuate their owne: and confesse them so slightly and coldly, that thereby they farther discouer their owne wickednesse▪ and that they are not touched at the heart with a feeling of them. A cold confession bewraieth and argueth a cold repentance, and shall bring as cold an effect and fruite of consolation. For like confession, like consolation. If a Subiect that hath offended his Prince, should craue pardon of the Prince, in such sort as many aske forgiuenesse of God, he should be assured to finde little fauour. If he should say vnto the Prince, I confesse I haue rebelled and offended, but many others haue offended the Law, as much or more, I was not the principall agent or dooer in it, I was drawne into it by others; would this submission bee accepted at his hands? How then shall we thinke that God will approue of vs, when we cut short our sinnes in confessing, which we haue enlarged in committing? Wee are not ashamed to say, I am not the [...]reatest sinner; I pray God I may neuer doe any thing worse, and [Page 316] then I hope I shall do well enough; I am not the first that haue sinned, and I am sure I shall not be the last; I am not alone, but others are as bad as I; let euery one looke to himselfe; I am (I thanke God) neither whoremaster, nor theefe, nor murtherer, nor drunkard. These are they that iustifie themselues, like the Pharisee in the Gospel, Luke 18, verse 11, 12. who praied thus with himselfe, God, I thanke thee, that I am not as other men, extortioners, vniust, adulterers, or euen as this Publican. These are they, that peraduenture will not sticke with you to acknowledge some of their sins, especially such as are in the eies and eares of the world, seene and heard of all men: but they will not confesse all, nor the greatest, nor the cheefest, nor the most secret: like vnto those foolish Marriners that goe about to stop the least and smallest holes in the Shippe, and let the greatest and widest alone; or like vnwise patients that would shew to the Surgeon their lightest wounds, & hide from him the most deep and dangerous; or like a watchman that should discouer a little band and troope of enemies coming to assault the City, and conceale a great army that is ready to enter, and to cast downe the walles. Wee must keepe none of our sweet sinnes, nor of our profitable sinnes, but confesse them all to him that hath promised to couer them, and not to impute them vnto vs. Such are in the right way to true blessednesse; as for others, they are out of the right way. For it condemneth such as are content to confesse in generall termes, that they are sinners: but you shall as soone wring water out of a flint, as any particular confession out of their mouthes; they are too much in loue with themselues, they are too much in loue with their owne sinnes.
Particular cō fession required of al men.If wee looke for pardon at the hands of God, we must not be ashamed, or afraid, or astonished to set them out at large, with their parts and circumstances, at what times, in what places, after what manner, and among what persons we haue committed them. Thus haue the faithfull seruants of God done, and found comfort by it. This is the right way to obtaine forgiuenesse, and to procure a blessing at the hand of almighty God, & a plaine proofe of true humiliation: without which there is no forgiuenesse at all can bee assured vnto vs.
Vse 2 Secondly, this confession of our sinnes vnto God, ministreth wonderfull comfort to all such as are truely greeued, and heartily sorrowfull for them. When we can freely poure out our meditations before him, and lay open our secret sinnes, that neither friend nor foe knoweth, or can touch vs withall, whē we can hate with an earnest hatred our best beloued sinnes, that haue bene as deare vnto vs, as our right hand, or our right eie; when wee can complaine of them, speake euill of them, deface, and euery way disgrace them, as carnall men do their vtter enemies, it is a true signe that our hearts are touched by the Spirit of God; as our Sauiour Christ teacheth, Iohn 16, verse 8. When the Comforter is come he will reproue the world of sinne, and of righteousnesse, and of iudgement.
Wee haue no greater enemies then our sinnes, which are many in number, strong in power, deceitfull in snaring, and dangerous in subduing of vs. They are in number as the sand on the sea shore, that cannot be reckoned, and moe then the haires of our head, or then the houres that we haue liued. They are as strong as an army of men set in battell aray, who by their power and puissance, haue strooke downe the chosen men of Israel. They deceiue with their pleasures, as the bird is taken in the snare, and as the subtill harlot that flattereth with her mouth. They bring danger both to soule and body, and leaue vs not till wee perish for euer, and be cast into the pitte of hel, from whence there is no redemption.
Seeing then their nature is such, that they carry vs headlong with violence into perdition, we should also maligne them and hate them as death, nay, as him that hath the power of death, that is, the diuell. Hebr. 2, verse 14. If we finde them too cunning and crafty for vs, and our selues too weake to deale against them being armed with all the forces of Satan and of the world, let vs goe to him that beeing stronger then that strong man, is able to take away all his weapons, (Luke 11, verse 22.) and binde him in chaines, euen the Lyon of the Tribe of Iuda, (Reuel. 5, verse 5.) that is able to stop the mouth of that roaring Lyon, which seeketh whom he may deuoure, 1 Pet. 5, 8. He knoweth wherof we are made, he remembreth that we are but dust.
And as he is of power to helpe vs, and subdue our corruptions, so he is of infinite mercy to pardon vs our sinnes. He knoweth what is in vs, better then we our selues know our selues: forasmuch as he is greater then our hearts, and knoweth all things.
If then we confesse our sinnes truely and vnfainedly, as he is faithfull and iust, (1 Iohn, chap, 1, verse 9.) so he will forgiue vs: he hath made the promise, and the word is gone out of his mouth, which he cannot call backe againe: he hath vttered his voice, and he cannot deny it, no more then he can deny himselfe.
If he should reteine our sinnes, we being penitent, he should forfeit and falsifie his truth, which cannot agree to the diuine nature, and therefore (as one rightly speaketh) he should be a greater leeser then we. This is euidently to be seene in the Psalmes of repentance penned by the Prophet Dauid, as Psalme 32. At the first he sought by all the meanes that he could, to hide his sinnes, hee sendeth for Vriah, and vseth sundry shifts to conuey him vnto his house, and thereby [Page 317] to couer his sinne. When that pollicy would not serue, he sendeth secretly to Ioab, to put him in place of danger, and thē to retire from him, that hee might fall by the sword of the Ammonites. But whiles he seeketh all meanes to couer it, God, the searcher of hearts, doth discouer it, and sendeth his Prophet vnto him, to reproue him. Heereby, euen by the Ministery of the word, his heart is touched, and he is made to see the greeuousnesse of his sin, & against whom he had sinned; then he is not ashamed to acknowledge it, and to leaue a memoriall of it in the Church for the good of others. Thus he found wonderfull comfort by his confession, and could finde none without it, I acknowledged my sinne, and thou forgauest mine iniquity. Psal. 32, 5. The consideration of the multitude of our sinnes is able to bring vs to despaire: but the confession of our sinnes is able to raise vp to hope againe, and to stay vs vp with the mercies of GOD, which are as flagons of wine to refresh vs. When Dauid had thus confessed that he had sinned, God sent him a comfortable message that cheered his heart and quieted his conscience. The Prophet that before threatned & thundered out the Law, now applieth precious balme, and powreth wine and oyle into his wounds▪ saying vnto him in the Name of God, Thy sinne is pardoned. They that are escaped by the mercy of God (as it were from a dangerous shipwracke) out of their sinnes, would not come into the same case and condition againe, for to gaine a kingdome, nay, all the kingdomes of the world. When the sinfull woman confessed her sinnes by shedding abundance of teares, and wiping the feete of Christ with the haires of her head, hee answered concerning her as the Lord of life and comfort, Many sinnes are forgiuen her, for shee loued much, Luke 7, verse 47. Thus he spake graciously and comfortably to the penitent theefe on the Crosse, accusing himselfe, reprouing his fellow, iustifying Christ, confessing his faith, and asking forgiuenesse, This day shalt thou be with me in Paradise, Luke 23, 43. The more often we goe vnto God, and confesse our sinnes before him, the better it is for vs, the more mercifully he will deale with vs, the greater grace he will bestow vpon vs, the farther he will remoue his iudgements from vs, and the neerer he will approch vnto vs.
Vse 3 Lastly, let vs all labour after a right confession. Many haue confessed their sinnes, and yet found little comfort, as Pharaoh, Saul, Iudas, the Israelites, and many others. If we hope to speed better then these men, then we must confesse better then they did. If wee sinne with them, and confesse as they did, we shall reape no better fruite then they did. We are apt to fauour and flatter our selues, wee are possessed with selfe-loue. Wee cannot looke vpon other mens vertues, nor our owne vices: we are blinde in seeing our owne faults, wheras wee are sharpe sighted and quicke eyed to espie a little mote in other mens faces. Wee should rather consider our owne wants to be humbled for them, then the graces we haue, to be puffed vp by them. No man seeth the spots that be in his owne face: so he discerneth not the sinnes that are in his owne soule. He that would know his deformities, taketh a glasse, Iames 1, 23. which sheweth vnto him what he is, and how he is: so if we would vnderstand our secret & open sinnes, we must behold our faces in the law of God, for by the law commeth the knowledge of sinne, Rom. 3, 20. Wee must therefore examine our selues touching this duty of confession, and obserue diligently the true properties of it. Not euery one that saith, Lord, Lord, shall enter into the kingdome of heauen. Not euery one that saith, I am a sinner, I am vncleane, is a true conuert, and a right penitent. Nothing is more common thē to heare men say, I confesse my selfe a sinner, all men are sinners, there is no man that sinneth not, God be mercifull vnto vs: this is the ordinary confession of euery man. These are no better then words of course, it is rotten at the roote, it is blasted in the eare; it is green in the leaues, but beareth no fruite; it is beautifull without, but soule and filthy within; it is formall in shew, but fading in substance. Wherfore, that we may not deceiue our selues as a great part of the world do;The properties of right confession. we are to vnderstand the properties of true confession, that wee may comfort our selues in them, if we finde them in vs: or else labour to attaine vnto them, if we feele the want of them: and seeke to increase in the knowledge of them, if we haue already receiued them.
First of all, wee must confesse to God our speciall and particular sinnes, as the patient that would bee cured, not onely telleth the Physition that he is sicke, but acknowledgeth in what part and in what manner, & how long he hath beene sicke. When men complaine to Magistrates, of the wrongs that haue beene done them, they will expresse in what particulars and in what sort they haue beene damnified. Shall we not much rather seeke to the Physition of our soules, and acknowledge to him how sorely we are sicke, especially considering hee knoweth our diseases better then our selues? If there were no other motiue to stir vs vp to this duty of confession, this were sufficient: because we cannot hide them from him. We may conceale them from the knowledge of men, but with all our craft and cunning, with all our deuises and pollicies, with all our fetches and falsehood, we cannot conceale them from God, whose eies pierce into the bowels of the earth, and into the depth of hell. This is that which the wise man deliuereth, Hell & destruction are before the Lord, how much more the hearts of the sons of men? Pro. 15, 11. So yt there is nothing so deepe, nothing so secret, wc can be hidden frō the sight of God. Hence it is, that Dauid confessed oftentimes, [Page 318] that he had sinned: & addeth in what kindes, in blood-guiltinesse, Psal 51, 14. 1 Chr. 21, 8. and in numbring of the people: so Paul confessed, that he was a blasphemer, a persecutor, and an oppressor, the chiefest of all sinners, 1 Tim. 1, 15. We see then to whom we must goe to confesse, and in what manner we are to performe it: which serueth to reproue those, that when their sinnes are discouered and come to sight, that they can no longer hide them, doe submit themselues vnto men, and stoope downe to them, but neuer humble themselues before God, whom they haue offended, nor acknowledge how shamefully they haue broken his lawes. We haue many false teares shed to blinde and bleare the eyes of men, but they neuer seeke vnfainedly to reconcile themselues vnto him that is able to saue and to destroy, Iames 4, 12. Math. 10, 28. and neuer stand in feare of him that can destroy body and soule in hell fire. Let vs take heed of this hypocrisie, which is a most vaine and fruitelesse kinde of humiliation, of which we shall speake more afterward.
Secondly, we must set out our sins in their right colours,The second property. as beggers that vncouer their sores to men, that they may behold them and shew mercy. We must be so farre from making our sinnes lighter and lesser then they are, that we should enlarge them to the full, and labour to make them appeare vile & heinous as they are. A notable practise of this we haue in Dauid, Psal. 51, 5. he ascendeth vp from his present sinnes to his original corruption, Behold, I was shapen in iniquity, and in sinne did my mother conceiue me. The like wee see in Ezra, chap. 9, verse 6. when the people had transgressed by making affinity with strangers, taking of their daughters for themselues and for their sonnes, he fell vpon his knees, & spred out his hands vnto the Lord his God, and said, O my God, I am ashamed, and blush to lift vp my face to thee, my God: for our iniquities are increased ouer our head, and our trespasse is growne vp vnto the heauens. We must confesse, when, and where, and how we haue sinned. We must confesse how much we haue dishonoured God, and scandalized the Church, and how long we haue liued and continued in our sinnes. Wee must confesse, that if he should condemne vs, he should do vs no wrong, but we must cleere him and the course of his iustice, when he proceedeth against vs. Wee heard how Paul confessed his sin in the time of his ignorance, that he had persecuted the Church of God extremely, and made hauocke of it horribly, Gal. 1, 13. and therefore was not onely the least of all Saints, but the greatest of all sinners. Neither doth he, in vttering this speech,Pernar. de vita sol [...]tar. make a lye, or speak for modesty sake, but as he thought in his heart, esteeming no mans sinne like his owne, nor vnderstanding another mans as he doth his owne, nor feeling another mans as his owne. Thus do the seruants of God deale with themselues, & with their sinnes, and thereby shew that they were out of loue with themselues and their sinnes. This reproueth those that content themselues with a word and away, they cannot abide to stand long in their confession, as if they were afraid to humble themselues too farre: whereas we cannot make our selues too vile, nor hate our sinnes too much. Many confesse thē, as if they meant presently to returne vnto thē, like to the harlot that wipeth her mouth, and saith, I haue not committed iniquity, Pro. 30, 20. wheras we should hate thē with a perfect hatred as our vtter enemies yt seek our destructiō
Thirdly,The third property. our confession must proceed from the heart, it must be sound at the roote, otherwise the fruite will be blasted, rotten, corrupt, and vnsauory, as Prou. 4, 23. Keepe thine heart with all diligence, for thereout commeth life: and chap. 23, 26. My sonne, giue me thine heart, and let thine eies delight in my waies. Thus it was with Dauid, Ps. 6.7, 6. whose soule was troubled very sore, I fainted in my mourning, I cause my bed euery night to swim, and water my couch with my teares, and the more he was afflicted, the more vnfainedly he came to God. Such was the confession of the Publican, when he smote his brest, and said, Lord be merciful to me a sinner. When he laid his hand vpon his brest, if it had bin possible, he would haue touched and taken his hart to haue offred it vp to God. If we bring vnto God onely an outward confession, fetched no farther then from ye mouth, it returneth empty to vs againe, and neuer obtaineth any blessing. This lip-labour God hateth as a lame offering, and a maimed sacrifice, The hart is as salt that seasoneth euery part of the worship of God, & euery exercise of our religion, & euery fruite of our most holy faith. This is commended to haue bin in Ephraim by the Prophet, After that I conuerted, I repented: and after that I was instructed, I smote vpon my thigh, I was ashamed, yea, euen confounded, because I did beare the reproch of my youth. Ier. 31, 18. Hypocriticall confession is no confession.
Fourthly,The fourth property. we must confesse our sins with an hatred of them. For where there is no feeling of sin, there can be no pardon of sin: and therefore Christ calleth such to him as were weary and heauy laden, and ready to faint & fall downe vnder the burden of them, Mat. 11, 28. The Prophet confesseth,Psal. 38, 4, 5. that his sinnes were as a weighty burdē too heauy for him, so that he went crooked, & bowed very sore. So long as sinne appeareth vnto men small as a mote, light as a feather, pleasant as a sport, yt it groweth to be as common with them as going in the high way, drinking iniquity as water, and delighting in it as in meat & drink, it is plaine they know not the nature of it. Many hypocrites like Iudas haue confessed their particular sins, who said, he had sinned in betraying innocent blood; Math. 27.4. but it is of custome without conscience, or of passion without remorse, or of feare without change: because they are weary of the punishments that lie vpon them, but are not weary of their sins that are ye causes of them: their plagues seem heauy, but their [Page 319] sins seeme light, [...]e should [...]e greeue, [...] punish [...]t. wheras the sins that are in vs, should more greeue vs, then the iudgements that are vpon vs. Such men are for the present touched with the stroke of Gods hand; but after they haue confessed, and the punishment is remoued, they are the same that they were before, and are found no changlings, they returne againe to their old sinnes, as the dogge to his vomit, and practise that which before they seemed to abhorre. Let vs therefore hate sin much more then the punishment, lest we be as malefactours that oftentimes cry out for the punishment, but seldome or neuer for their offence. Sinne is the breach of Gods law, and the procuring cause of all punishment. If we be carefull to stay the cause, we shall quickly and easily stay the effect: and if we would iudge our selues, we should not be iudged of the Lord. Fiftly, [...]e fift pro [...]ty. our confession must not be extorted or enforced, but freely and willingly performed. Many men confesse their sinnes, but this is no free wil offering, they are forced vnto it by the rigour of the Law, or by the anguish of the soule, or by violence of sicknesse, or by feare of death, or by the cracke of Gods iudgement, or by the censure of men. If we be as forward to confesse them to the glory of God, as we were forward to commit them to his dishonour, we haue comfort in the performance of this duty, and it will worke in vs repentance neuer to be repented of. But if necessity compel vs to this, as it did Pharaoh and Iudas, and Achan, while the rod was vpon their backs, or God otherwise had found them out, it is our crosses that make vs confesse, and not our sinnes, as Psa. 78. When the wrath of God was heauy vpon them, so that he slew them, and consumed their dayes in vanity and their yeeres hastily, then they sought him and they returned, and sought God early, they remembred that God was their strength, and the most high God their redeemer: but they flattered hem with their mouth, [...]. 78.36. and dissembled with him with their tongue. Euery duty must be performed to God cheerefully, if it be done otherwise, God regardeth it not.
[...] sixt pro [...]y.Sixtly, this must be obserued in our confession, that we ought not so farre to dwel vpon the meditation of our sins, that we forget the mercies of God, and faith in his promises, and forgiuenesse of our sinnes. Iudas confessed against himselfe his owne particular sinne in betraying his master, and shedding of innocent blood: howbeit this being wrested from him, through horrour of his conscience, and the fearefull apprehension of Gods wrath, he neuer expected any mercy, but went his way solitary, [...] 27 5. and hanged himselfe desperately. Hee had no beleefe of pardon, nor hope of fauour, nor desire of repentance, and therfore his confession serued to no other end, but to acknowledge as on the one side the Iustice of God, and the equality of his wayes, so on the other side, the merit of his owne punishment, and the sealing vp of his owne iust condemnation, by his owne mouth. It was farre otherwise with Peter, after he had denyed and abiured his master,Mat. 26.75. he repented of his sinne and wept bitterly for the same, he beleeued the promise, and laide hold on mercy, and was saued. This confession was ioyned with faith, which sanctified it to his comfort. Confession ioyned with infidelity is no confession, for vnbeleefe is as a bitter root that poisoneth it, and maketh it vnsauory and vnhealthfull.
Seuenthly,The seuenth property. it belongeth vnto vs and to our confession, to ioyne prayer to God for the pardon of our sinnes. It is our duty together with our acknowledging of our faults, to aske forgiuenes, and to pray for mercy to the God of all mercy, against whom we haue trespassed without which all is in vaine. Thus did not Caine that despaired and cryed out, that his sin was greater then he could beare, Gen. 4.13. and therefore receiued no comfort nor grace in time of neede. How many and great soeuer our sins are▪ let vs neuer giue ouer prayer for pardon. It is one of the engines of the diuel whereby he betraieth our soules, and he catcheth many in his snare. He knoweth, that they are holden fast as slaues in chaines and fetters, that are perswaded to giue ouer prayer. He is in the way to Atheisme, that prayeth not at all, Psal. 14.4. He is forsaken of God that thinketh it needlesse and superfluous, as appeareth in Saul when the noise that was in the hoste of the Philistims spred farther abroad, hee said vnto the Priest that brought the Arke of God, Withdraw thine hand, as if he had said,1 Sam. 14.19. There is now no time to aske counsell of the mouth of God, Numb. 27.21. It is otherwise with the seruants of God, though they haue bene ouercome by the strength of their corruption, by want of watchfulnesse, by the subtilty of sin, and by the tentation of Satan, yet they would neuer shut vp their mouthes from the inuocation of the Name of God, and from calling for mercy at his hands. We see this in Dauid, both in the booke of Psalmes & in other places, Psal. 51.1. We see it in the penitent Publican, Luk. 18.13. and 15. [...]1. and in the prodigall son that returned to his fathers house. We see it in the Israelites, and in many others. To this doth the Prophet exhort them, Hos. 14.3. Take vnto you words and turne to the Lord; and say vnto him, Take away all iniquity, and receiue vs graciously, so will we render the calues of our lips.
Thus we see, confession of sinne, and asking of pardon, must ioyne hand in hand and goe together as friends that are agreed: so that we should not hope for pardon, but pray for pardon of God,Exod. 34.7. whose nature is to forgiue iniquity, transgression, and sinne, that is, sinnes of all sorts, how great and heinous soeuer they be. If we sinne against God, and neuer aske forgiuenesse of God, we shall neuer receiue forgiuenesse at his hands.
Lastly, we ought so to confesse our sinnes,The eighth property. as that we haue also a purpose to leaue and to [Page 320] forsake our sinnes. We must not thinke to find mercy, so long as we haue a desire to continue in them.
Hence it is, that the Prophet saith, Esay, 55.7. Let the wicked forsake his wayes, and the vnrighteous his owne imaginations, and returne vnto the Lord, and he will haue mercy vpon him, and to our God, for he is very ready to forgiue. This is true repentance to flie from sinne, forasmuch as euery one that nameth the Name of Christ, must depart from iniquitie, 2 Tim. 2.19. This is a faultie confession of sinne, when there appeareth no change or alteration in them that doe confesse. We must confesse both some of our sins and all of them,Iob 20.12. and keepe none of the sweetnesse of them vnder our tongues, as Iob speaketh: but refraine from them, and be afraid that they will be vnto vs as the gall of Aspes. We must cast aside euery thing that presseth downe, and the sinne that hangeth so fast on: Heb. 12.1. he will bring all sin vnto iudgment, and therefore we should confesse all of them, if we would haue pardon of all of them. We desire to haue them all pardoned, so that we must hide none of them, nor conceale them, for thereby we shut vp Gods mercy, and are enemies to our owne peace.
And shall restore the dammage thereof with his principall, and put the fift part of it more thereunto, &c. The second meanes of expiation of our sins, or of receiuing forgiuenesse of them, is restitution; which is set downe three wayes. He that hath wronged his neighbour must restore, first the principall: secondly, the dammage: and thirdly, he shal adde a fift part thereto: to the end that all persons should be terrified from committing this or the like sinne, and the owner may haue a full amends, and receiue a perfect satisfaction. True it is, our offences are forgiuen freely without our deserts, and certaine it is, we cannot make amends and satisfaction to God: but we can, and may, and ought vnto our brethren which are damnified by vs.
Now, if God had ordained, that such as purloyne from men their goods, either by open oppression, or by forged cauillation, or by violent extortion, or by colourable circumuention, should onely restore the principall portion which they haue taken away, it might haue encouraged many in their wicked waies, and haue strengthened the hands of the fraudulent dealer. For he might reason thus with himselfe, I wil enrich my selfe with my neighbours goods, and draw vnto me that which is his: I will goe closely and couertly to worke, it is a thousand to one that euer it be knowne, or I espied: and if it come abroad to the open light, I know the hardest and the worst that may befall, he can haue but his owne againe; and so, though I be no winner, I am sure I shal be no looser. To preuent this mischiefe, and to stop the mouthes of all those that are ready to doe wrong, the Lord decreeth, that such a one shall restore not onely the principall, but he shall repay the dammage that the owner hath sustained by the lack or losse of his goods and besides he shall adde a fift part thereunto, whether it be more or lesse that he hath taken away. From hence we learne, that whatsoeuer is vniustly taken away from the right owners,Doctrine. Restitutio [...] i [...] required or [...] such, as haue taken any thing wro [...] fully. ought to be restored vnto them againe. It is a duty required at our hands to make restitution to our brethren, whensoeuer wee haue wronged them, and whatsoeuer we haue taken from them. When Abimelech had taken away Abrahams wife, while he soiourned in Gerar, the Lord said vnto him in a dreame, Deliuer the man his wife againe, for he is a Prophet, and he shall pray for thee, that thou mayest liue: but if thou deliuer her not againe, be sure that thou shalt die the death, thou, and all that thou hast. Gen. 20.7. Abimelech is commanded to restore her againe to him, whose by right shee was, and to whom onely she pertained. Many lawes to like purpose are set downe in the booke of Exodus, chap. 22.1, 3, 4, 5, &c. If a man steale an oxe or a sheepe, and kill it, and sell it, he shall restore fiue oxen for the oxe, and foure sheep for the sheepe, &c. If a man doe hurt field or vineyard, and put in his beast to feede in another mans field, he shall recompense of the best of his own field, and of the best of his owne vineyard. So in the booke of Leuiticus, chap. 6.1, &c. the Lord ordaineth, If a soule sin, and commit a trespasse against the Lord, it shall be, because he hath sinned, that he shall restore, &c. And to this purpose, Samuel appealeth to the consciences of the people 1 Sam. 12.3. Behold heere I am: beare record of me before the Lord, and before his Annointed; whose oxe haue I taken? or whose asse haue I taken? or whom haue I defrauded? or whom haue I oppressed? or of whose hand haue I receiued a bribe to blinde mine eyes therewith? and I will restore it you. Euery one that hath gouerment ouer others, cannot truely say thus, but euery one ought to do thus. Whereby we see, that howsoeuer God commandeth vs to confesse our sinnes which we haue committed vnto him, yet that is not sufficient, vnlesse we also make actuall restitution to him whom we haue offended.
This trueth is yet better to be confirmed Reason 1 by strength of reason. And first we must know that it is a fruit or signe of true repentance and turning vnto God, and of an heart touched with a feeling of his former offences, that he which hath stollen, will steale no more. This we see in the example of Zacheus, Luke 19.8. when once hee beleeued in Christ, who had as it were lighted a candle within his heart, yt he began to see his own vnrighteousnesse, and so his vnworthinesse to receiue any good thing, he stood forth and said vnto the Lord, Behold, Lord, the halfe of my goods I giue to the poore▪ and if I haue taken away any thing from any man by false accusation, I restore him fourefold. He testifieth his repentance by his readinesse to make restitution; whereas he that keepeth stollen goods, stealeth still, and is no better then a theefe, and consequently farre from repentance.
Reason 2 Secondly, without restitution there can be no remission: forasmuch as repentance is falsely counterfeited, and not truely practised. God will not forgiue such as retaine with them their neighbours goods. To steale from them, and to keepe that which is stollen, is a plaine token that we are resolued to continue in sinne. He that is perswaded and determined not to depart from stollen goods which are sweet morsels vnto him, is resolued to be a theefe, and not to giue ouer. Thus God is mocked and dallied withall, and his law neglected and despised. This the Prophet Ezekiel pointeth out, chap. 18.7, 9, 12, 13. and 33, 15. He that hath not oppressed any, but hath restored to the debter his pledge, he shall surely liue, saith the Lord God: but he that hath oppressed the poore and needy, and hath spoyled by violence, and hath not restored the pledge, &c. he shall surely die, his blood shall be vpon him. Seeing then, such as restore and so make recompense of that they haue taken away, haue promise of forgiuenes, & contrariwise, such as neuer make restitution haue a terrible threatning of death denounced against them, it followeth that this is a duty required of all persons.
Reason 3 Thirdly, the performance of it is a very speciall meanes to bring a blessing vpon vs: a blessing, I say, from him to whom restitution is made. For, when he shall see how God hath touched their heart with a feeling of their sin, that they can no longer keepe that which is not their owne, albeit power be in their hand to do it, it shall stirre him vp to desire and procure their good: and to craue a blessing to come downe vpon them. This is that which we reade in Moses, Deut. 24.12, 13. If the man be poore, thou shalt not sleepe with his pledge, &c. that he may blesse thee. This end is not to be neglected, forasmuch as the eares of God are alwaies open to heare the cry of the poore, and he hath promised to helpe them, and to bring a curse vpon al their oppressors, to their destruction.
Reason 4 Fourthly, as the loynes of the poore shall blesse them that restore, so God will accept it, as a worke of iustice and righteousnesse, and as a fruit of his spirit, iustifying vs by the righteousnesse of Christ Iesus his Sonne, and sanctifying vs to his glory. In the place of Scripture before remembred, Moses teacheth this, and layeth it downe as a strong reason, Deut. 24.13. where speaking of such as had taken pledges of the poore, he saith, In any case thou shalt deliuer him the pledge againe when the Sunne goeth downe, that he may sleepe in his own raiment, &c. and it shall be righteousnesse vnto thee before the Lord thy God. This also is a most forcible reason to mooue vs to restitution, forasmuch as God setts it down as an infallible testimony of a iustifying faith, and therefore the contrary is a fruit of infidelity; so that we shal neuer repent vs of that we haue done, nor wish it to be in our owne hands againe.
Reason 5 Fiftly, the vniust retaining of other mens goods, hindereth many good things from vs, inasmuch as God will accept no seruice nor duty at our hands, vntill we haue ridde our hands of things euilly gotten. We may come to heare his word, and to call vpon his Name, and sit among the Saints and seruants of God in the Congregation: howbeit, we heare without fruit, and we pray without profit. For this poisoneth and corrupteth vnto vs the best things of God. This is that which Christ teacheth vs in the Gospel of Matthew, chap. 5.23.24. If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee (but he hath some iust action against vs, so long as we keepe any of his goods wrongfully from him) leaue there thy gift before the altar, and goe thy way, first be reconciled to thy brother, and then come and offer thy gift. If then we desire that God should heare our prayers, or be well pleased with the hearing of his word, we must be careful to make recompense and satisfaction for such iniuries as wee haue offered, and our brother hath sustained.
Now let vs come to the vses, which are as Vse 1 it were the life and soule of this point, that hath beene prooued. First of all, it serueth to reprooue all such as neglect this duty, and so offend against this doctrine.The first reproofe. And among them, it meeteth directly & chiefly with those that commit sacriledge, robbing the Church, and defrauding the Ministers of that portion which God hath granted vnto them in his holy word. The wise man saith, Pro. 20.25. It is a snare to the man who deuoureth that which is holy: and after vowes to make inquiry. Our Sauiour himselfe saith, Matth. 10.10. The labourer is worthy of his wages. The Apostle Paul saith 1 Cor. 9.14. The Lord hath ordained, that they which preach the Gospel, should liue of the Gospel. This sinne came first from the man of sinne, by whom tithes were first alienated, and impropriations erected, and Church-liuings spoiled, for the maintenance of idle persons that sate still, and did nothing but eate and drinke, and fat themselues in cloysters, as oxen in a stall: and these deale with the goods of the Church, as the souldiers did with ye garments of Christ,Matth. 27.35. Psal. 22.28. Luke 7.5. they parted his garments among them, and cast lots for his vesture. The Centurion is commended in the Gospel, that builded a Synagogue for the Iewes: but these men doe what they can to pull downe Churches, and to impouerish the Ministery, and to destroy the soules and saluation of many whom Christ redeemed. These spirituall theeues and Church-robbers, must learne to pay their due, and not muzzle the mouth of the oxe that treadeth out the corne, 1 Tim. 5.18. They robbe God greatly of his honor, and dishonour him more then the heathen did their idols which are no gods.
These men glory in their Christianity, and yet are enemies vnto Christ. So that the Gentiles that knew not God, shall arise in iudgement against them, and condemne them.The second reproofe. Secondly, it reprooueth all oppressors that fill [Page 322] their houses with the spoiles of the poore and needy: as Esay 3.14.15. The Lord will enter into iudgement with the ancients of the people, and the Princes thereof: for ye haue eaten vp the vineyard, the spoile of the poore is in your houses. What meane ye that ye beat my people to peeces, and grind the faces of the poore, saith the Lord God of hostes? And to this purpose speaketh Micah, in his prophesies against this sinne, chap. 3.3. They also eate the flesh of my people, and flay their skinne from off them; they breake their bones, and chop them in peeces, as for the pot, and as flesh within the caldron. In the day of iudgement, when an end of all things shall come, such shall be cast into hell as are couetous and haue not giuen of their owne, who haue seene the naked, and not cloathed them; the hungry, and haue not fedde them; the thirsty, and haue not giuen them drinke: the sicke, and haue not visited them: how much more shall they be condemned, that behold their brethren cloathed, and take away their garments: that see them to haue meat and drinke, and spoile them of it? The example of the rich man teacheth this, Luke 16.23. He tooke nothing from Lazarus, he robbed him not of his rags, he tooke not from him a crumme of bread, or a drop of water, and yet he is accounted cruell and vnmercifull, and is cast into torments. This man shall rise at the day of iudgment, & condemne many among vs, who not onely doe no good, but much harme, and exercise cruelty and oppression ouer the poore that dare not lift vp their voyce against vs. Euery tree that bringeth not forth good fruit, shall be hewen downe and cast into the fire, Matth. 3.10: and not that tree only that bringeth forth euill fruit. Hence it is, that it is said by Elihu in the booke of Iob, cha. 34.28. They haue caused the cry of the poore to come before the Lord, and he hath heard the cry of the afflicted.
The third reproofe.Thirdly, it reproueth the poore that steale from the rich, and thinke they may do it lawfully, and are not bound to restore what they haue taken. Pouerty, how great soeuer it be, is no priuiledge or protection, to take one sheepe or Lambe out of the flocks of Iob that was so rich, and had so many: or one locke & handfull of wooll from the wealthiest Cloathier: or one pound or peny, out of the house of the best moneyed Merchant: or one remnant of cloath or parcell of ware out of the shop of the stored Tradesman. In times of dearth and famine, when it goeth hard with the meaner sort, they thinke they haue a warrant to shift for themselues howsoeuer they can, & to get for themselues whatsoeuer they are able. But the Law of God serueth as a bridle to restraine all persons, both rich and poore, both high and low, in times of plenty and scarsitie,Exod. 20.15. Thou shalt not steale. When the Lord forbiddeth theft generally, wilt thou mince it, and distinguish where he doth not distinguish,Matth. 6.11. & say, I will steale in time of need? It is our duty to pray to God to giue vs our daily bread, and not to take from others their bread. What needed the wise Agar mentioned in the Prouerbes,Prou 3 [...] to pray vnto God not to giue him pouerty, if he might lawfully releeue himselfe so easily by the store and substance of others at his owne pleasure? Bur some will obiect the words of Salomon, Obiect. Prou. 6.30.Prou. 6 30. Men doe not despise a theefe, if he steale to satisfie his soule, when he is hungry. To this I answer, Answer. that the wise man speaketh not simply, but comparatiuely. For he compareth two sinnes together, adultery and theft, the greater with the lesser. It is a great shame to take away other mens goods from them, howbeit theft is not so foule a fact and fault, as to defile another mans wife: for the theefe may make restitution, and thereby after a sort put away his discredit: whereas the adulterer cannot make amends, nor blot out the reproch, neither will the husband of the whorish woman be reconciled, or forget the wrong offered vnto him. True it is, hee that did steale to preserue life, was to be punished by the law of God, Exod. 22.1. for he was to make restitution, or to be sold as a bondman; but the adulterer and the adulteresse were to die the death. The purpose of Salomon therefore is not to defend the theefe, or to excuse the theft, or to abrogate the Law, or to pleade for malefactors, or to open a gap to the committing of euill:Prou. 23, 24 forasmuch as he saith afterward Whosoeuer is partner with a theefe, hateth his owne soule: And Paul teacheth that theeues shall not inherit the kingdome of God, 1 Cor. 6. and in another place he exhorteth, that he which hath stollen should steale no more, Ephe. 4. Neuerthelesse, albeit theft be a foule sinne in it selfe, and excludeth from euerlasting life▪ yet in comparison of a greater and fouler sinne, it doth not appeare and shew it selfe so filthy. So the Prophet Ezekiel, chap. 16. saith, that the Sodomites were better then the people of Ierusalem, who by their greater vngodlinesse iustified them: not that he exempteth them from blame, but because the other were worse and worthy of greater blame. The obiection being thus answered, and the place cleered, we returne to the former point and conclude, that no pretence of pouerty or allegation of necessity can excuse theft, forasmuch as the Law of God standeth euermore in his full force.
The Scripture chargeth vs to get our liuing with the labour of our hands, and to eate our own bread in the sweat of our browes; to aske our food of God, and to depend vpon his prouidence, and rather to perish for hunger then to rob our brother and offend against God. Moreouer, our Sauiour setteth it downe as a certaine rule to guide vs in our dealings one with another, Matth. 7.12. All things whatsoeuer ye would that men should doe to you, doe ye euen so to them: for this is the Law and the Prophets. If then being rich, wee would not haue the poore steale frō vs, we our selues being poore. ought not to deceiue and defraude the rich.
[...]e fourth [...]p [...]oofe.Fourthly, it conuinceth many in ye Church of Rome, that slaunder vs, and bring vp a false report of our doctrine and profession, who teach and publish to the view of the world, that we require not of any persons to make real restitution of goods wrongfully gotten. This is a notorious and notable slander, and testifyeth how much destitute they are of true accusations, when they are compelled to make such open and odious lies against vs. We require restitution to be actually made, as well as they. We teach, that there is no repentance, nor forgiuenesse without it. Indeed we cannot make amends for our sinnes to God; that is done onely by the sacrifice of Iesus Christ, which clenseth vs from all sinne. Ioh. 2.2. and [...]9. So then, our doctrine being plaine and euident, their mouthes are stopped, and they are conuinced to be lyars, as in this, so in many other points of greater importance: and therefore they doe vs wrong which affirme that we hold, that doers of wrong should not restore.
[...]he fift [...]proofe.Lastly, such are reprooued also, as get and gather into their hands, other mens goods by flattery & faire promises to make restitution, and then neuer regard to pay what they haue borrowed. They care not how deepely they runne in other mens bookes and bands, but are slacke to returne that is due debt vnto them, and to make paiment of that which they owe. This also is a breach of the eighth commandement, and made a note of a wicked man by the Prophet, Psal. 37.21. The wicked borroweth, & payeth not againe: but the righteous sheweth mercy, and giueth. Heere we see, who they are that neuer repay nor restore that which they haue borrowed, they are such as are iustly branded with the title of wicked men A litle that a righteous man hath, is better then the riches of many wicked, forasmuch as their riches many times are not their owne, if euery bird had his feather, and euery owner could get that which hath beene taken from him. It is the property of the vngodly, to hold fast other mens goods which they can get to themselues. These are of two sorts, some are rich, and some poore.
There are some rich men, who, albeit they be proud and prodigall, yet are carelesse to pay their debts, which through their riotousnesse and excesse they runne into: or if they pay them, it is so hardly wrested from them, yt they shew how vnwilling they are therunto. If they set men at worke, they are backeward to pay them their wages, and to giue the recompence of the labours of their hands. Others doe store and enrich themselues by borrowing wares and other like commodities, and then of purpose breake, rather then of necessitie: if they be cast into prison, they liue delicately and at ease with their stollen goods, as I haue shewed at large elsewhere. Thus are many poore men, [...]ent. on [...]de. ver. 20. [...]. Doct. 1. their wiues & children, oftentimes vndone by these bankroutes, of whom we may say, it skilled not if they were also neck-rupt, rather then so many innocents should perish through their wickednesse.
Some againe are of the poorer sort, and earne their liuing by daily labour, who had rather follow idlenesse, and liue of other mens purses, then busie themselues painfully in their callings. These are constrained through their owne folly to borrow what they can, and are so importunate, sometimes by complaint, and sometimes by flattery, that they get money into their hands of other mens; and when they once can seaze vpon it, as a prey or booty, they no sooner obtaine it, but they lauish it out in eating, in drinking, in gaming, in feasting and good fellowship (as they call it) as if they had found a treasure, or as if it had bin freely giuen them, and as if they should neuer giue an account for it, or restore it to the owner. These men, when they are asked againe those things which they haue receiued, do reproch their creditors, and returne vnto them euill words for their good wils.
They are not ashamed to tell them, that they are no Christians that aske againe that which they haue lent, and by such like cozening tricks they seeke to delude, and doe dally with their creditors. When they come to borrow, they speake with other tongues, and haue learned another language: then their wordes are softer then butter, then they will promise any thing. But when the day of restoring commeth, they haue forgotten their owne words, and they haue lost the conscience which before they seemed to haue had: so that wee may say to them as it is in the Psalme,Psal. 52.3.4. Thou louest euill more then good, and lying▪ rather then to speake righteousnesse: thou louest all deuouring words, O thou deceitfull tongue. Both these kindes of men are to be auoided of vs, and their practises are to be abhorred, as they that sauour altogether of impiety, and no whit beseeme the profession of Christianity.
Secondly, it is not sufficient for men to get Vse 2 goods into their hands (a thing that most men doe ayme after) by raking, and scraping, and scratching, to become rich; but they must know how they are gotten, and with what conscience they are kept and detained, forasmuch as goods euilly gotten, shall neuer prosper, but will surely bring vengeance vpon their heads which withhold them, as Prou. 22 16. He that oppresseth the poore, to encrease his riches, shall surely come to pouerty. We haue many examples of this point left vnto vs in holy Scripture, both of the old and new Testament, That we should beware by their harmes, and be wise by their falles, and take heed by their ruines. Achan did steale away the wedge of gold and a Babylonish garment, but it cost him his life, Iosh. 7.25. Ahab tooke possession of Naboths vineyard, whom he had caused to be stoned to death but it brought the destruction of him and his posterity.1 King. 21.19. Gehazi coueted after an euill couetousnesse, and gaue himselfe to receiue bribes,2 King. 5.27. but he gat with it the [Page 324] leprosie, so that his losse was a thousand times greater then his gaines. Iudas sold his master for thirty peeces of siluer, but he was neuer quiet after he had receiued it, so yt he brought backe the money, and went and hanged himselfe, Matth. 27.5. The like we might say of Balaam, who loued the wages of vnrighteousnesse, and was hyred with loue of reward, to curse ye people of God; he went his way without his hyre, and lost his life among the Midianites, Numb. 31.18. It is not enough to get goods, but we must get them iustly and lawfully. It is not enough to eate bread, according to the exhortatiō of the Apostle, 2 Thes. 3.11, 12. We heare that there are some which walke among you disorderly, working not at all, but are busi-bodies: them that are such, we command and exhort by our Lord Iesus Christ, that with quietnesse they worke, and eat their own bread. Our Sauiour teacheth vs to aske at the hands of God the Father our daily bread, Matt. 6.11. and not other mens. For it is so called, because it is gotten by our lawfull labour, and by honest meanes, and is prouided for vs of his liberality. If we doe not consider this carefully, wee may get goods, and withall get a curse with them, so long as we haue the least iot of other mens in our owne keeping.
And howsoeuer we iudge of our selues, we are no better thē theeues, so long as we retain in our houses or our hearts, other mens goods. Let vs remember the saying of the Apostle, Ephes. 4.28. Let him that stole, steale no more: but rather let him labour, working with his hands the thing which is good, that he may haue to giue to him that needeth. Many there are that make no difference betweene their owne and other-mens, as if all things were common. They care not whose they haue, so that they haue what they lacke. It is sweet vnto them, whatsoeuer they can fasten and lay hold vpon. But euill gotten goods goe neuer alone, the curse of God doth euer go with thē, which will bring vpon them all miseries of soule and body. If this were alwaies set before our eies, it would be sufficient to restraine our harts from coueting, our eyes from desiring, our hands from handling, and our houses from holding other mens substance, lest while we catch after that which belongeth to our neighbor, we lose for euer that which is our owne.
Vse 3 Thirdly, it serueth to admonish all that possesse any thing wrongfully, to restore it againe accordingly. There can be no excuse to such as hold fast what they haue once gotten. They are much worse then Iudas, and come farre behind him. He commeth neerer to repentance then they, forasmuch as they goe not beyond the reprobate, nay, they come farre short of them. For when he felt the wrath of God, and the horrour of his conscience, hee brought backe againe the thirty pence which he had taken of the Pharisies to betray his Master, and cast them downe in the temple. This example will be a witnesse against these men, in the day of iudgement, and be sufficient to condemne them. True it is, Satan will mooue vs, and our owne nature will perswade vs, that there is profit in keeping, and no such danger in retaining other mens goods, but rather that it may bring hurt to our substance, shame to our persons, and reproach to our name, to restore the riches of iniquitie, and so to make our faults publikely knowne. But we must not hearken to such euil perswasions of a corrupt counsellour, that neuer giueth good and wholesome counsell, Wherefore the question may be asked, whether restitution Obiection 1 be necessary to true repentance; so as without it, we cannot repent at all. I answere, Answer. it is necessary, as we shewed before in the example of Zacheus, Luke 19. and therefore it is a common, but a corrupt custome and practise of such as in death seeme deuoutly to bequeath their soules into the hands of God, & their euill gotten goods into the hands of their heires, children and friends without restitution. It is vsuall with most men, when they are to goe the way of all flesh, to make shew of repentance, of forsaking their euill wayes and turning vnto God: but this repentance is no repentance, so long as the things of our neighbour remaine in our houses. No man can giue any legacies or shew any liberality of that which is not his owne, forasmuch as he hath no right vnto it. If he should giue it vnto the poore, it is no sacrifice that God accepteth; it may doe some good to the receiuer, but it can bring none at all to the giuer. Indeed,Heb. 13.16. we are bidden to giue almes to the poore, that they may receiue vs into the heauenly habitations, Luke 16.9. but we must not be liberall of other mens goods, but of our owne: neither open others mens hands, and shut our owne; neither bestow other mens, but restore them iustly and truely. Besides, this bringeth a curse vpon the residue of our goods; & causeth God to blow vpon them, so that albeit we leaue them to our heires, yet they seldome enrich our posterity.
But it may farther be said, What if a man Obiection 2 be not able to restore? he may peraduenture haue good wil, but no ability by reason of his pouerty. I answere, Answer. where the deed cannot be, if there be a willing mind God accepteth it, according to the rule of the Apostle, 2 Cor. 8.12. In this case it is our duty to acknowledge our fault to God, & withal to submit our selues to him whom we haue offended; and make a couenant with God, with our owne hearts, and with our brother, to make actuall restitution, whensoeuer God in mercy shall giue vs sufficient to doe it. Let our promise be ioyned with a full purpose to doe it, for God is not mocked, or deceiued. We may deceiue our neighbour, and our owne hearts, but we can neuer deceiue the Almighty, who searcheth the hearts & the imaginations of all thoughts. In the meane season, pouerty may be some dispensation, because where there is nothing, [Page 325] the king loseth his right, and necessity hath no law, as commonly we say in our common prouerbs. But although there cannot be a real restoring, there ought to be an hearty desire, which, we may assure our selues, God in mercy will accept. [...]wofold re [...]tion. For there is a twofold restoring, and both well pleasing to God, the one actuall; the other mentall. The actuall required of such as are able, when we returne backe willingly, whatsoeuer we haue takē away vniustly. The mentall is onely in purpose and desire of the minde, when we are able to do no more, and to goe no further; which is accepted of them that are poore, and are sorry that they haue it not in their hāds to giue to the owners which they haue taken away. Againe, it will Obiection 3 be said and pretended, If I must of necessity restore, it will vndoe me, it is as much as I am worth, all that I haue wil do no more then pay it. I answer, [...]swer. the contrary will rather vndo thee. To restore stollen goods, will vndoe no man: it rather bringeth a blessing with it. For take this for a certaine trueth, & set it down as an vndoubted rule, that no man shall be vndone by yeelding obedience to the law of God. But to restore is Gods ordinance & appointment, & therfore none shal vndo himself by following of it. This then properly is no losse, but gaine; and albeit we depart with somewhat, yet in the end it shall bring more with it, forasmuch as God is able to blesse our store, and to giue vs more then that. When Amaziah should send backe his hyred souldiers at the commandement of God, who would not giue a blessing by them, because God was not with them, he would not giue victory by them; and he seemed vnwilling to do it in regard he had payed an hundred talents before hand to haue their helpe: the man of God answered, The Lord is able to giue thee more then this: shewing thereby,Chron. 25.9 that if we depend vpon him, we shall not need to be troubled in worldly things. If we leaue our selues neuer a penny, let vs not despaire, but trust in Gods prouidence, who will supply our necessities, and not suffer vs to want any good. Lastly, it wil be obiected, what Obiection 4 if the parties be dead, how can we possibly restore any thing to them? may we not in this case keep it to our selues? I answer, if the owner be dead, [...]swer. restore it to his heires, euē to such first as are neerest of kinne, and if he haue none such, to such as are farther off. If there be none, either neerer or farther off, we must restore it to God, that is, to the maintenance of the Ministery, and seruice of God, or to the releefe of the poore; bestow it vpon godly vses, but to our selues we may not keepe it. God would not haue the Priests, that serued in the Tabernacle, & ministred at the altar, to be enriched by the hurt of others, as we see in this place: neither would he haue iniurious persons freed from blame, if they should offer that to the Priests, which they had taken away from others.
Wherefore, if there were none to whom they could restore, yet he would haue their houses to be blamelesse, and no part of filthy gaine to sticke and cleaue vnto their fingers, seeing it is required of vs to haue pure hearts, and cleane hands. Except God had thus determined, no wicked person would haue spared to catch and snatch, by force or fraud, the goods of the dead, especially if he were childlesse.
Lastly, this dutie of restitution rightly and Vse 4 religiously practised, ministreth great comfort and contentment, to feele himselfe ready to do this to any that charge him iustly with any wrong or iniustice. Paul a Minister of the Gospel, and an Apostle of Iesus Christ, appealeth to the people whom he had taught, how he had behaued himselfe among them, Actes 20.18. Ye know from the first day that I came into Asia, after what maner I haue beene with you at all seasons, seruing the Lord with all humilitie of mind, and with many teares and tentations which befell me by the lying in wait of the Iewes. Samuel a Magistrate of the people and iudge of Israel, when he was to resigne his office, and to giue place to the king whom God had chosen and set ouer the land, maketh them witnesses of his soundnesse and sincerity. 1 Sam. 12.3. he asketh of them whose oxe or asse he had taken? or who could accuse him of oppression, or corruption? and they said, thou hast not defrauded vs, Ver. 4. nor oppressed vs, neither hast thou taken ought of any mans hand. Yea, he proceedeth farther, and calleth God to record of his integritie, The Lord is witnesse against you, Ver. 5. and his Annointed is witnesse this day, that ye haue not found ought in mine hand: And they answered, He is witnesse. If then we desire peace in our soule, we should thrust away from vs as it were with both our hands, whatsoeuer we haue wrested from others, and wrongfully gotten, & say to it with detestation and indignation, as the Prophet willeth men to say to their reliques of idolatry, Get thee hence. Now that we may haue indeed comfort heerein, it shall not be amisse for vs to consider more particularly the doctrine of restitution, and to learne what it is, whether the same thing which is taken away ought to be restored, whether it be sufficient to restore the principall,Compend. summae Theolog. Tho. Aquinat. whether a man be bound to restore that which he neuer tooke away, whether it be alwaies necessary to make restitution to him of whom we haue receiued somewhat, whether he be alwayes bound to restore that he hath receiued, whether they which haue not taken or receiued any thing, be bound to restore, and lastly, whether a man be bound to restore forthwith without all delay or deferring the time, or else whether hee may lawfully put off the time of restoring.What restitution is. To restore properly, is to set a man againe into the possession and dominion of his goods, which is taken, either with his good will, as in that which is borrowed or committed to our custody; or against his will, as in theft and robbery.
Restitution therefore is an act of iustice, whereby we make some recompence for that which we haue wrongfully withholden.
Secondly, it is demaunded whether it be necessary to saluation, to restore ye same which is taken away?It is necessary to saluation to restore, and in what so 1. August. Epist. 54. ad Mace [...]don. And the answere is affirmatiue, that it is necessary, so farre as it may, and it is possible. Austine saith truely, if another mans goods may be restored & are not, repentance is not practised, but counterfeited, because iustice and equity are not obserued. If the thing it selfe cannot, then that which is equall vnto it (as neere as may be) ought to be restored. He that hath maimed his neighbour in any of his members, ought to make recompence in money, or otherwise as the iudge shall determine. He that hath taken away his brothers good name, & raised vp a false report of him, ought to confesse his fault, & restore his good name to the vttermost of his power, and acknowledge that he hath done euill: and if this be not sufficient to repaire it, he ought otherwise also to make amends.
Thirdly, the question is asked, whether it suffice to restore the principall. It is sufficient,How it is sufficient to restore the principal, and how not. whē the party wronged is no whit damnified: but if he haue receiued any hurt by want of his own, or by receiuing wrōg, he is also to haue some amends made vnto him, and therefore beside the principall, the doer of wrong must recompence the losse: and this hath warrant out of the place that now we deale withall. As for the fourefold restitution of Zacheus, it is no worke of supererogation, but an act of his liberality, and a fruit of his repentance, a testimony of his loue to Iesus Christ, a signification of the greatnesse of his sinne, and a voluntary confession yt he had gotten his goods fraudulently, vniustly, and wrongfully. Fourthly, we are to know, whether a man be bound to restore that which he neuer tooke away?A man is not to restore that which he neuer took away. Answ. A man is not bound vnto it: forasmuch as the rule of iustice cannot exact this at our hands, wherein there could be no equality, but one party should be wronged. A man may be damnified two waies, when somewhat is taken away which he had actually, or which he might haue had being in the way, or in a good forwardnes to haue. When that is taken away wc we had already in possession, the losse is to be recompensed by restitution of yt which is equall vnto it. When we hinder our brother that he cannot compasse & obtaine that which he was in possibility to haue, we must restore somewhat; but the restitution ought not to bee equall to the benefite that might in time to come redound vnto him, and the losse must be esteemed as it is in the time present, not as it might be heereafter. For first of all, it is a lesse matter to haue a thing in possibility then to haue it actually: and heerein the common prouerbe is true, that a bird in the hand is worth two in the bush. Secondly, otherwise we should not only restore ye principall which was taken away, but multiply it beyond measure, which we are not bound to do, and so for nothing we should restore something, & giue that which is, for that which is not. Thirdly, we are not charged to equall a losse that may be, and giue a certaine benefit for an vncertaine damage, because the good that might fall vnto vs, may many wayes be hindered, and we cannot make our selues sure of any thing vntill we haue it in present possession. We say commonly, & we say it truly,Erasm. de [...] [...]hil [...] ad p [...]aelur. 5. A [...] & li. noct. All [...]. lib. 13. [...], 17. Erasm. [...]. chil. 2. [...]. 2. that many things fall betweene the cup and the lip, between the meat and the mouth: the meaning whereof is this, yt nothing is so certain, but it may be preuented, nothing so neere, but may be disappointed, and therefore we are not to make our selues too sure of any thing. He that hath sowed his seed, hath not yet ripe corne, neither hath seene the time of haruest: & he that hath mony, hath not yet gotten gain by it: we must therfore take the losse as it is, not as it may be. To returne to the point that is in hād, we hold that no mā is bound to restore to another that which he tooke not away: forasmuch as that were to accuse himselfe falsely, and rather to giue then to restore. True it is, the Prophet saith, He restored that which he tooke not away, Psal. 69 4. but he complaineth of the wrongs & iniuries which he receiued and suffered wrongfully; wherein he was a notable type and figure of Christ, who suffered punishment for the fault which he committed not, which after a sort, may be called a restitution; he was not guilty, but dyed for vs that are guilty: he was innocent, and yet suffered for vs sinners: he did no euill, yet was crucified for vs euill doers: Hee stood in our place, the iust for the vniust.
The fift point to be considered, is, whether we ought alwaies to mak restitutiō to him, of whō we haue receiued and taken somewhat? The answer is, whatsoeuer belongeth to another,How farre we are bou [...] to r [...]store. and is not our owne, ought to be restored, because there ought to be an equality of commutatiue iustice: and the Apostle willeth vs to render vnto al men their dues; Ro [...]. 13 7. tribute to whom tribute is due: custome to whom custome: feare to whom feare: honour, to whom honour. Neuerthelesse, if that which is to be restored be hurtfull to him to whom restitution shold be made, or to any other, it ought not to be restored, but rather to be kept close, and laid vp safe, yt when better occasion and fitter time serueth it may be restored. For restitution rightly made respecteth his profit and benefit to whom it is made. When a thing is giuen vnlawfully, so that the gift it selfe is vnlawfull, as we see in Simony (when holy things are bought and sold, as sheepe in the market) no restitution is to be made to the giuer, that deserueth iustly to lose whatsoeuer he hath giuen; neither ought the receiuer to retaine it, because he can lay no iust claime and title vnto it: so that it ought to be bestowed vpon godly and holy vses.Cicero de [...] [...]ibr. 1. The heathen man speaking of iustice, and making it a part of it, to giue to euery man his owne, maketh this exception, [Page 327] that it is vnlawfull to deliuer into a mad mans hand his owne sword, which he committed vnto vs: and sometimes the case falleth out, that a man is by no meanes to keepe his promise that he hath made. And to this purpose he setteth downe these two generall rules to be obserued in the particular duties of iustice, first, that we hurt no person▪ then that we serue the common profite of men, forasmuch as we are seruants vnto all. Moreouer, if hee to whom we are to restore, be vnknowne vnto vs, we must make diligent enquiry to know him: if he be dead, restore it to his heires that he hath left behind him: if he be remooued farre from vs, it ought, if it be possible, to be sent vnto him: if it cannot be done safely and fitly, it ought to be laid vp in some safe place, and then the matter must be signified to the owner, that he may take order by some meanes to haue it, or to dispose of it at his own pleasure.
The sixt doubt is this, whether he be alwayes bound to restore which hath taken any thing? I answere, he is alwayes bound so long as he hath any thing in his keeping. Restitution belongeth to satisfaction: but he that hath offended ought to satisfie. [...]w restituti [...] to be [...]de by him [...] hath ta [...] anything. Now albeit he that hath taken away any thing, haue it not in his owne keeping, but another, yet because the owner is destitute of his goods, he is bound to restore them in regard of the iniury that he hath done, or to procure the restoring at his hands that hath them in his possession. Besides, a man is bound to open and vncouer his owne fault, not onely to God by confession, but to his brother by satisfaction. Many wil neuer acknowledge the matter, vntil they be taken with the manner. Moreouer, when many ioyntly together haue taken away from any man, that which belongeth vnto him, and some one of them hath made satisfaction vnto him, fully so much as he can require, the rest are bound to content him that hath satisfied the person iniured, they are not to pay it vnto him that was damnified. For then he should be payed doubly, which double paiment he cannot receiue without iniustice, seeing he that is wronged may as well offend by taking too much, as they that do wrong by restoring too little. Therefore they are repooued, that having had their share and portion in euill gotten goods, say, what need I to giue any thing backe? the party wronged is satisfied. But if one man haue returned as much in value and quantitie as many tooke away, the rest that were partakers of the booty are bound to satisfie him that hath paide the whole, not him that was wronged, because he hath receiued so much already as he could challenge.
[...] as in [...] owne [...]ons haue [...]aken a [...] any [...]g, may be [...]d to re [...].Seuenthly, we are to know and informe our selues, whether they that haue not themselues in their owne persons taken away any thing, may notwithstāding be iustly bound to make restitution, and tyed necessarily to this duety? I answer, that euen such as haue not taken any thing with their own hands, are charged to restore, because they may be the cause of vnlawful taking, if not directly, yet indirectly. For ye Apostle saith, that they are worthy of death not only which commit euil things, Rom. 1.32. but such as consent to them that do them, or haue pleasure in them. And we may be partakers of other mens sinnes, and so draw vpon our selues the punishments due vnto them. We are ready to iustifie our selues and to wash our hands when we practise not euill; but it is as Pilate washed his hands, who made himselfe guilty of innocent blood by consenting to the Iewes and by pronouncing sentence against him to please & pleasure them, as well as they yt were the executioners, and pierced his hands and feet: so that all the water in the riuer Iordan, or in the wide sea, is not able to cleere him and acquit him of putting the Lord of life to death. Now, if we desire to know how wee may be accessaries to other mens sinnes, and draw them as it were with cart-ropes vpon our selues, it may be considered of vs in those few words,
Iussio, consilium, consensus, palpo, recursus,
Participans, mutus, non obstans, non manifestans.
Whosoeuer is any cause of any vniust dealing is bound to restore; such are they that command, or counsell, or consent to euill; such as flatter any in their euill by commending them for it: such as are abetters to them, receiuing, aiding, helping, and assisting them: such as are companions of them and take part with them: he that is dumbe and holdeth his peace as if he neither saw nor heard any euill committed, albeit he see it with his eyes, and heare it with his eares: he that suffereth it to be done, and doth not hinder it and withstand it, being able to doe it: Lastly, such as seeke shifts and shelters by all meanes to couer euill, and doe not disclose the same when they are priuy to it. For he that hideth it, doth shew therby that he fauoreth it, and furthereth it so farre as he can. By all these waies we are made partakers of other mens sinnes: and not onely doth he trespasse and offend which executeth and practiseth any sinnes, but he that is by any of the former meanes, a cause or occasion of them. Notwithanding, among these there is some difference. For flattery, and counsell, praising them that doe euil, and counselling them to doe euill, doe not alwayes oblige and bind to restitution, but then only when it appeareth euidently, that vniust dealing hath proceeded chiefly or onely from these causes: where he that is principall in the action, is principally bound to restitution, to wit, he yt requireth & cōmandeth, then he that executeth it. And concerning the rest, to wit, such as doe not bewray, or not hinder, or not reproue a theefe that stealeth, are not alwaies bound to restore, but then onely when an absolute necessity lyeth vpon them, and no great danger follows by this negligence & default.
Lastly, it remaineth to shew this doubt, whether a mā be boūd to restore by & by, or whether [Page 328] he may put off and delay the discharge of this duty?No man is to delay restitution, but by consent. Euery one is charged necessarily to hasten restitution, so soone as he is able and conueniently may do it. God loueth a cheerefull giuer, and restorer: whereas delay in any good duty, argueth an vnwilling minde. It sheweth that we are not throughly resolued to do it. It maketh vs euery day more vnfit then other. It manifesteth, that we are more then halfe willing to keepe it by vs still. He that hath hired a poore seruant to doe his worke, must giue him his hire before the Sunne goe downe, Deut. 24, 13.
And as it is a sinne against iustice to take away another mans goods, so it is likewise to deteine it with vs, because the owner thereby is hindred from the vse thereof, and so a double iniury is done vnto him: but no man is allowed to stay any time (though it be short) in sinne. Neuerthelesse, if a man be not able to make present restitution, he is to craue pardon and desire respit of him whom he hath wronged: but without his consent that is damnified, he hath no liberty to keepe euill gotten goods, that is of ability to make restitution. The counsell that Salomon giueth to the man that hath this worlds goods, that he must giue speedily, and not bid his neighbour come againe vnto him, (Prou. 3, 28.) if he haue at the present for him: it must also serue as a good direction to him that hath gotten and ingrossed into his owne hands, other mens goods; he must not say, I will restore them to morrow, if he be able to do it to day.
If we be carefull to practise these things which now haue beene rehearsed, we shall finde much comfort in them, and assure our owne hearts that we haue truely repented of our sinnes.
[Verse 8. If the man haue no kinseman to recompence the trespasse vnto, let the trespasse bee recompenced vnto the Lord, euen to the Priest.] In these words, we haue an amplification of the former law, by way of preuenting an obiection, of which we haue spoken before: or rather, of many obiections together, couched as it were vpon an heape. For it may be asked, What if the party be dead and gone from whom we haue taken? The answer is, Restore to his childe. What then, if he haue no child? Restore to his brothers children. What if he haue no brother, or sister? Restore to his next kinseman. But put case he haue no kinseman at all? Restore it to the Lord, euen to ye Priest. As if he should say, Though sometimes it fall out, that thou shalt finde no kinseman, yet thou shalt neuer haue the Lord to seeke, neither the Priest whom he hath set ouer you. The point then heere to be obserued, is this, that the Lord and the Priest are put as both one, for it is in the originall, To the Lord, to the Priest: so that the restitution to the Priest, was a restitution to the Lord.Doctrine. Whatsoeuer is done to the Minister [...] done to the Lord. We learne from hence, that whatsoeuer is done to the Ministers of the word, God accounteth it as done vnto himselfe. If we doe good vnto them, wee doe good vnto the Lord: if we do euill vnto them, we do euill to the Lord himselfe. We see afterward in this booke, chap. 16, verse 11. when Korah and his company lifted vp themselues against Gods ordinance, and the authority of Moses and Aaron, he saith vnto them, Thou and all thy company are gathered together against the Lord: and what is Aaron, that ye murmure against him? They thought they had to do with his seruant, but he sheweth, they had to doe with the Lord. When the people required of Samuel, that he would make them a King to iudge them, like all the Nations, the Lord said vnto him,1 Sam. 8, 7. Hearken vnto the voyce of the people, in all that they say vnto thee, for they haue not reiected thee, but they haue reiected mee, that I should not reigne ouer them. Their gathering together against the Prophet, was a muster, and mutinie, and murmuring against God.
This is that which Christ spake vnto the seuenty Disciples, and to the Apostles before them, He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. Luke 10, 16. Math. 10, 40. Whereby we see, that this is the dignity and authority of the Ministery which God hath established, that how meane soeuer the persons of the Ministers are, yet he so magnifieth their office, that what is done to them, is offered vnto him.
The reasons heereof are most euident. First, Reason 1 they are the Messengers of God, sent out of him to do his message, and to execute his wil, and to speake in his Name, and to deliuer that which he shall put into their mouthes, and to discharge the commission that he hath giuen vnto them. After that God had made a couenant with Leui, so that the law of truth was in his mouth, and he turned away many from iniquity, he setteth downe this as a rule, Mal. 2, verse 7. The Priests lippes should keepe knowledge, and they should seeke the law at his mouth: for he is the Messenger of the Lord of hosts. To this purpose Paul speaketh both touching himselfe and the rest of the Ministers, 2 Cor. 5, 20. Now then we are Embassadors for Christ, as though God did beseech you by vs, we pray you in Christs stead to be reconciled to God. If then the Messenger be to bee respected as he that sent him, the Minister is to be acknowledged to represent the person of God, in whose Name he speaketh.
Secondly, it pleaseth God to worke saluation Reason 2 in his people by them and their Ministery. For as the Gospel is the power of God, so the Preachers of the Gospel are workers together with God.
Indeed we deny not but he is able and sufficient of himselfe, to saue the soules of men, without the Ministery of men, as he created them without the helpe of men: Neuerthelesse, hee will vse their Ministery at his good will and pleasure, and he will conuay his [Page 329] treasure in earthen vessels, that the excellency of the power may be of God, and not of vs. Not that he standeth in neede of any helpe, or could not attaine to the end of his purpose without our labour (for who are wee that can adde any thing to his perfection?) but hee doth it for our owne good, and to manifest his greater loue and mercy toward vs. Hence it is, that the Apostle saith, 2 Cor. 6.1. Wee then as workers together with him, beseech you also, that ye receiue not the grace of God in vaine. And in the former Epistle saith, [...] Cor. 3 9. We are labourers together with God, ye are Gods husbandry, ye are Gods building. Seeing then, the Ministers are workers together, and labourers together with God, so that they are the meanes by whom we beleeue, God accounteth that as done to himselfe, which is done to them, as we are to account that God doth that vnto vs, which they doe being directed by his word.
Reason 3 Thirdly, he accounteth that which is done to any of his seruants and children, as done to himselfe, whether it be good, or euil, whether it be right or wrong: forasmuch as Christ and the faithfull make one mysticall body, whereof he is the head, and they are the members. In the day of iudgment, Christ wil acknowledge that to be done vnto himselfe, which is done to the least of them that beleeue in him, and belong vnto him, Matth. 25.40. In like manner when Paul was going to Damascus, to bring them bound to Ierusalem that called vpon his Name, he called vnto him from heauen, [...]cts 9 4. Saul, Saul, why persecutest thou me? Christ Iesus is touched in his members, when any of them are troubled, so that their persecutions are his persecutions, & their afflictions are his afflictions, according to the saying of the Apostle, Col. 1.24. I Paul am made a Minister, who now reioyce in my sufferings for you, and fill vp that which is behinde of the afflictions of Christ in my flesh, for his bodies sake, which is the Church. The faithful are as parts & members of Christs body, of his flesh, and of his bones, Ephes. 5.30. and he is the head ouer all things, Ephe. 1.22. So that as the head hath a feeling of these things that befal the body, so is it with Christ, he doth after a sort suffer with vs, and reioyce with vs.
Vse 1 The vses therefore are to bestood vpon, that the trueth of this may be applyed to our instruction, without which the doctrine is as bread cast vpon the waters, or as seed that rotteth in the earth, that is, commeth to nothing. First, we are directed hereby, what ought to be our behauiour toward their persons; wee must take heed that we doe neither wrong them, nor hurt them, neither rise vp against them, considering that God will take their wrongs and iniuries as done vnto himselfe. If a Prince should giue vs in charge, to beware that we doe not hurt some speciall seruants of his house, and should adde withall, that he would account their wrongs, if any be offered, as done in disgrace and despight to his person: there is no doubt but euery one would take diligent heed that he did not hurt them. Thus the case standeth with euery one of vs. The Ministers are Gods seruants appointed to doe his will, and separated to preach the Gospel of peace: and God hath laid a charge vpon men, that they offer no iniury nor indignity vnto them. If they doe, they touch the apple of his eye, which is most tender, Zach. 2.8. and therefore they incurre his wrath and heauy displeasure.
This is it the Prophet teacheth, Psal. 105.15. He reprooued kings for their sakes, saying, Touch not mine Annointed, and doe my Prophets no harme. They▪ then shall not escape the reuenging hand of God, that set▪ themselues against the seruants of his house, and the trueth of his word that they deliuer. Their word is mighty and shall preuaile, it is Gods word that they bring vnto vs, and he will take their cause into his hand. It is true indeed, they are aboue all other persons and callings in the world, subiect to many and great abuses, they are made a reproach to men and Angels, they endure the nippes and quippes of wicked men with silence and patience, so that wee may cry out with Ieremie in the bitternesse of our soules, Woe vnto vs, Ierr. 15.10. we are borne to be men of strife and men of contention to the whole earth. But seeing God hath a sight and sense of these vniust and iniurious dealings toward them, and accounteth them and accepteth them, as done against himselfe, we see it is no small sin to wound them with the tongue of malice, to smite them with the fist of iniquitie, or to spurne and kicke them with the heele of contempt and reproach. It stirred vp Dauid to shew exemplary punishment vpon the wretched and wicked Ammonites that abused grosly and grieuously his seruants whom hee sent among them; for he put them vnder harrowes and yron sawes, and so reuenged thereby with rigour, the disgrace brought vpon them, as if they had done it to his owne person.
They could not more haue offended him and prouoked him to wrath, if they had cutte off his garments in the middes, and shaued off the one halfe of his beard, 2 Sam. 10.4. and so done him all the villany that might be. This therfore giueth vs a notable warning, to beware that we offer no hard measure vnto the messengers of God, lest we make our selues guilty of insurrection and rebellion against God, and of resisting his will, forasmuch as we shall answere vnto him for this sin committed with an high hand.
Let vs remember the saying of Christ touching the Ministers of the word, Ioh. 13.20. Verily, verily, I say vnto you, he that receiueth whomsoeuer I send, receiueth me: and he that receiueth me, receiueth him that sent me. Heere are three persons named and ioyned together that are receiued, the seruant, the Lord Iesus, and the heauenly Father. He that receiueth and [Page 330] entertaineth one of the [...] [...]aketh them altogether: he that recei [...]eth the seruant, receiueth the Lord: he that admitteth the least, admitteth withall the greatest of them, as Christ himselfe speaketh, That which ye haue done to the least of my brethren, ye haue done to me.Reuel. 3.20. If any were asked the question, whether he would willingly open the dore to Christ and sup with him, when he commeth vnto vs standing at the doore, knocking, and desiring to be admitted of vs, he would answere, We would haue him to dwell with vs & to reigne ouer vs, we would reioyce to see him come vnder our roofe. And if we should be charged to stoppe our eares, and to pull away our shoulders, and to refuse to hearken vnto his voyce, and to make him dance our attendance without the dores, as if he were a stranger to vs, and we strangers vnto him: we would complaine of great wrong done vnto vs, and say, we were notably abused. But hereby we are to try our selues, as gold is by the touchstone: we must measure our affection to Christ, by our affection to his Ministers; if we receiue the Lord, we must for his sake entertaine his seruants.
Besides, this order is to be obserued in the receiuing, albeit the Lord Iesus be the sender, yet first of al, we must receiue the seruant, that is, the Minister, and then the master himselfe. For marke this, that Christ doth not say, hee that receiueth me, receiueth the Minister whō I send vnto you; but contrariwise, He that receiueth him whom I shall send, receiueth me. On the other side, whosoeuer refuseth one of these refuseth them all ioyntly together: he that refuseth the least of them, refuseth the greatest; as at the last iudgement Christ shall say,Matth. 25.45. Inasmuch as ye haue not done it to one of these little ones, ye haue not done it to me. It is a vaine pretense and friuolous excuse to surmise that wee loue the Lord Iesus, the shepheard of the sheepe, when we reiect the Ministers of the word, that seeke to make vs of the number of his sheepe, and to bring vs home into the sheepefold. If then none do receiue the Lord Iesus, but such as receiue his Ministers, the number is smal of those that entertain Christ, whatsoeuer they think of themselues, or howsoeuer they glory in themselues.
Vse 2 Secondly, this doctrine serueth for reproofe of sundry abuses and grosse corruptions. The measure which we mete to the Ministers of God, is mete to God himselfe; which first meeteth with those that excuse their contempt of the ministery of man,The first reproofe. and say, If we had the Lord himselfe present among vs, we would heare him, and doe all to please him. They do deceiue themselues, and teach their tongue to lie. For learne this of me, and set it downe as a certaine rule, Whosoeuer receiue not the seruant, will not receiue the master himselfe. He that regardeth not to heare him that is sent, will not respect him that is the sender of him. He that doth kill the seruant, would also put the Lord himselfe to death, if hee were able. The reason is, because the hatred of the Lord, is the originall cause of hatred against the seruant, so that they persecute the seruant for the Lords sake. We know the parable of the vineyard, let out to vnthankefull husbandmen, Marke 12.1. The labourers caught the seruants, and beate them,Ver. 4. they handled them shamefully, and killed some of them: but did they entreat any better their masters onely begotten Sonne and heire, when he came among them? No, they said among themselues, This is the heire, Come, let vs kill him,Ver. 7. Ver. 8. and the inheritance shall be ours: so they tooke him, and killed him, and cast him out of the vineyard. True it is, no man is so prophane to vtter such reproachfull and blasphemous words against Christ Iesus, nor so desperately giuen ouer to all wickednesse, to say openly in the audience of all men, Let vs kill him: but if they would take notice of their secret corruptions, and examine their inward thoughts, they should find as little loue to the Lord, as they beare to his Ministers, and when they contemptibly vse the one, they spitefully hate the other. Hence it is, that Stephen reproouing his persecuters that would seeme iealous of the Law, Actes 7.52. ioyneth these two together, and maketh them walke hand in hand one with another, the persecution of the Prophets, and the murthering and making away of him that is the head of the Prophets: Which of the Prophets haue not your fathers persecuted? and they haue slaine them which shewed before of the comming of that Iust One, of whom ye haue beene now the betrayers and murtherers.
Where we see, that the betraying of the Lord, and the euill intreating of the seruant, are sinnes neere of kin, so that the one springeth from the other. If then God account that done to himselfe, that is done to his Ministers, he wil bring them to a new account, that neuer set themselues in the presence of God when they are to heare his word. The Israelites could not abide to heare the voyce of God that shewed it selfe in fearefull manner, but desired that Moses might speake vnto them; if they should heare him speaking vnto them againe, they should die, Exod. 20.19. It is Gods great mercy to speake vnto vs by men subiect to the same infirmities that we are. Let not vs abuse his goodnesse, and contemne his word, & reiect his Ministers, forasmuch as the contempt of them is ioined, not only with the contempt of his ordinance, but also with the contempt of his person. Secondly,The second reproofe. it reprooueth such as regard not what they say vnto them, neither care for the words that come out of their mouthes, whether it bee word of promise, or of threatning; whether of exhortation, or of reprehension: whether of peace and reconciliation, or of warre and euill tidings: whether of ioy and gladnesse, or burdens and yokes of punishment heauy to beare.
These thinke and perswade themselues that they haue to doe onely with men, and are not guilty of any contempt against God; but they are greatly deceiued, and shall one day know, that they despise not the word of mortall man, but of the almighty and eternall God.
Hence it is, that we are charged on the contrary, to take heed how we heare, Luk. 8, whē we come into his house. Christ teacheth, that in hearing the Ministers, we heare him, and in refusing them we refuse him, Math. 10. The Apostle commendeth the Galatians for the performance of this duty, that they were as carefull to heare him as to heare Christ himselfe, chap. 4, 14. My tentation that was in my flesh ye despised not, nor reiected, but receiued mee as an Angell of God, euen as Christ Iesus. What could he say more for them? Or how could he better set foorth their zeale, then to giue this testimony of them, that they accounted of him in regard of his paines in the Ministerie, not as an ordinary man, not as a faithfull Minister onely, not as an elect Angell onely, but as Christ himselfe, the head of men and Angels, whose person he did represent, and whose Church he did feed with wholesome doctrine? This example should all of vs follow; this doth the Lord require of all true Christians, that they receiue his Ministers as his Messengers, and reuerence them as himselfe, in regard of their doctrine, and haue thē in singular loue for their workes sake. This we see to be worthily practised by Cornelius, as well became a religious Captaine and a deuout Christian, Acts 10. [...] 10, 33. We are all heere present before God, to heare all things that are commanded thee of God. Loe, how great the dignity of the Ministery of the Church is: loe, how great the excellency of the Ministers of God is; we must heare them as if we heard God, forasmuch as they are sent of him, they preach his word, they deliuer no more then they haue receiued, and he hath commanded them to publish it in his Name. But alasse, it is most horrible to behold the contempt that they suffer, and the basenesse that is cast vpon this calling, which is one of the causes of those greeuous plagues and iudgements that are brought vpon the world. The disgrace and ignominy vnder which they lie, greeueth the hearts of all the godly: and not only greeueth their hearts, but pierceth the Clouds: and doth not onely pierce the Clouds, but reacheth vp to heauen: and doth not onely reach vp to heauen, but entreth into the eares of the Lord of hosts: and not onely entreth into his eares, but doth stretch it selfe vnto God himselfe, and returne vpon Christ, the Prince of all Prophets; which ought indeed to pierce and enter into the hearts of all prophane persons, and serue to terrifie all those that reuile them, and speake all manner of euill against them for the truths sake. Let vs remember the saying of the Apostle touching the Thessalonians,2 Thess. 2, 13. When ye receiued the word of God which yee heard of vs, ye receiued it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that beleeue. This is a worthy commendation of this Church, and a notable example which we ought to set before vs to follow it: so that we must heare the word as Gods word, whose force it carrieth with it. Many heare it, that do not heare it as Gods word. It is a rare thing to finde such an hearer. Some heare, and then rage and storme when they are reproued, Acts 7, 57, & 17, 18, and 22, 23. Others refuse to heare at all, and thinke such as make conscience of hearing, to be more curious & precise then there is cause. Others embrace the word, but yet not as the word, as we see in Papists and hypocrites. The Papists affirme, that ye Scripture or word written, hath no authority in it selfe, except it be allowed & approued of the Church. What other thing is this, then to embrace the word, but not as the word? The hypocrites also doe not receiue the word with due reuerence, nor expresse it in true obedience, as their life doth witnesse against them. These haue men onely in their thoughts, and haue not God in their sight: they may be said after a sort to receiue the word, but they cannot be said to receiue it altogether as the word. For if they did seriously and earnestly acknowledge it to bee of God, and to haue him the author of it, they would not leade their liues in that loose manner that they do.
Thirdly, it reproueth those that contemne the doctrine of the Gospel,The third reproofe. for the poore and obscure conditiō of the Ministers that preach it. For what I pray you, was the estate of the Apostles? Were they rich and renowned in the world? Peter and Iohn, going vp together into the Temple, at the ninth houre of praier, answered the lame man that expected to receiue something of them, Siluer and gold haue I none. Acts 3, 6. Were they much befriended & applauded of men? The Apostle declareth and complaineth, that all men had forsaken him, and no man stood with him. 2 Tim. 4, 16. And Christ himselfe foretelleth, that they should bee hated of all men for his Names sake. Math. 10, ver. 22. Were they honoured and magnified aboue others? Or did they liue at ease and in pleasure? Paul spareth not to paint out their life, 1 Cor. 4, 9, I thinke that God hath set foorth vs the Apostles last, as it were appointed to death: for wee are made a spectacle vnto the world, and to Angels, and to men. Were they clad in purple, and fared they deliciously euery day? Did they dwell in gorgious houses and Princely pallaces? In the words following, he telleth vs how it fared with him and the rest of his brethren, they were not attired in soft raiment, they did not surfet through excesse,Verse 12. but euen vnto this present, we both hunger and thirst, and are naked, and are buffeted, and haue no certaine dwelling place. And yet notwithstanding these manifold aduersities and trials, the Sonne of God pronounceth [Page 332] of them, He that heareth you, heareth me, and iudgeth the wrongs to be done to himselfe, which they suffer. Let not vs therefore require honour, or riches, or glory, or pompe, or outward dignity, in the Ministers of the Gospel, but rather consider the goodnesse of God toward vs, who, knowing that we are not able to beare and abide his infinite Maiesty, hath instituted the Ministery of his word, that by men equall vnto vs and like to our selues, he might teach vs his will, and instruct vs in his word. We shewed before, that when the Lord himselfe in his owne voice preached to Israel, at Mount Sinai, they were so terrified and afraid, that they asked for Moses, that he might speake vnto them. If the matter stood thus with them that had seene the wonders of God in the Land of Egypt, and not many daies before had passed the red sea, as it were by dry land, what shall befall vs, if he should vtter to vs his terrible voice, as a most mighty thunder? If then we heare patiently, and obey readily the word that is brought vnto vs by weake and fraile man, it is a seruice that is well pleasing in his sight: forasmuch as we shew thereby, that we do not depend on the pleasure of men, but rely our selues vpon the authority of God. And as it is the praise and triall of a good subiect, who is content to beleeue and obey the lowest messenger and least officer that commeth vnto him with a message and commandement from his Prince: so heereby it appeareth, that we are true Citizens of the kingdom of God, & his adopted children, if we heare his word with feare and reuerence, albeit it be preached vnto vs by the meanest and poorest of all Gods seruants. On the other side, as it is a note of contempt toward the Magistrate himselfe, to disobey or resist any Serieant or seruant that commeth from him, how base soeuer he may seeme to be: so wee make our selues guilty of rebellion and high treason against GOD, when wee despise such as speake in his Name, and contemne them that haue authority committed vnto them from the most high. All such as loathe the truth for the Teachers sake, when their owne consciences conuince them that it is the word of God which soundeth in their eares, let them assure themselues and perswade their owne hearts, that the contempt of their persons redoundeth to the Sonne of God, yea to the Father himselfe. Let them marke this point & weigh it diligently, who take it hainously when they are reprooued of men equall vnto them, or inferiour to them, or if they be contemptible to the world, by reason of their poore estate.
The fourth reproofe.Lastly, it reproueth those that go about to shake the faith of many, and to weaken the assurance and certainty of our saluation, hauing the promises thereof propounded vnto vs in the doctrine, and by the writings of the Apostles.
Hence it is, that sundry scoffers and prophane spirits, aske the question, who is Paul, and who is Peter, or what is Iohn, that wee should of necessity beleeue them? Who gaue them authority, or whence haue they power in the Church, to set downe and prescribe vnto vs a rule of faith? The doctrine that now we deale withall, serueth very fitly to stoppe the mouthes of these Atheists, and containeth a soueraigne preseruatiue against the poison that they offer vnto vs, inasmuch as Christ the eternall Sonne of God, maketh them his messengers, his witnesses, & his heraulds, to spread abroad his sauing health, and auoucheth, that he speaketh in them, & acknowledgeth himselfe to be author of that truth which they deliuer,Gal. 1, 8. so that if an Angell from heauen should preach any other Gospel then that which they haue preached to the Churches, hee must bee holden accursed. This therefore we ought to apply vnto our selues, and gather as an argument of great comfort, that when remission of sins and eternall life are promised to them that are truely penitent, and lay hold vpon Christ by a liuely faith, according to the doctrine of the Apostles, we must assure our selues it is the voice of Christ, and he will ratifie it in the highest heauens. Neither is this true onely touching the Apostles themselues, that had their calling from God, and not from men, and were conuersant with Christ in the daies of his flesh: but likewise of all the faithfull Ministers of Iesus Christ, that haue the keyes of the kingdome of heauen committed vnto them. When we assure forgiuenesse of sinnes to those that haue contrite and broken hearts, it is no doubtfull or vncertaine assurance, but grauen with a diamond, and written as it were with a pen of steele to continue for euer, forasmuch as it is the assurance of Christ, and of God himselfe. The voice of the Minister is not the voyce of a priuate man, but of one that is a publike person; it is as the voice of Christ himselfe. Art thou humbled and cast downe for thy sinnes, and doth thy soule cleaue vnto the dust? He sendeth his Minister vnto thee, and putteth the word of reconciliation into his mouth; so that if thou vnfainedly turne vnto God, be as well assured of the mercy of God toward thee, as thou heardst Christ himselfe say vnto thee, as he did sometimes to the sicke of the palsie, Sonne, bee of good cheare, Math. 3, 2. thy sinnes be forgiuen thee.
Againe, when the Ministers of God on the other side, doe threaten and thunder out the sentence of condemnation against the vnbeleeuers and such as cannot repent, this also is no lesse the voice of the Sonne of God, which no power of the world, nor authority of man can hinder or call backe: forasmuch as whose sinnes they reteine, they are reteined. Iohn [...] This iudgement, howsoeuer it be either denied, or derided, or doubted off among the vngodly, yet will Christ make it good, and execute the same vpon them to their confusion.
This doctrine reacheth to the true Ministers of the word, who haue their calling from God & his word. As for the Bishop of Rome, that challengeth sole authority to forgiue sinnes, and will haue all his decrees and decretals no lesse acknowledged then the word of God, it is more then childish and ridiculous. For he hath nothing common with the Apostles, and cannot proue his succession wherein he glorieth by any sound reasons, and yet arrogateth more vnto himselfe then GOD gaue, or the Apostles tooke, or the Church acknowledged to be due vnto the Apostles: forasmuch as the Lord tied thē by an expresse commandement, that they should teach the people to obserue those things which he had commanded them.
Vse 3 Thirdly, this serueth to informe the Ministers, that it concerneth them much to adorne their calling, and to magnifie their Ministery, that it bee not blemished and euill spoken off through their default. This ought aboue all other things to be a spur vnto vs in our sides, and as a fire kindled within our bowels, to inflame our hearts with a zeale of Gods glory, with a loue of his people, with a care to discharge our office committed vnto vs, & with an earnest desire to encrease the kingdome of Christ Iesus. For seeing God accounteth vs as his owne Embassadors, sent out to do his wil, and vouchsafeth to ioyne our labour with mans saluation, we are bound in duty and conscience to preach the Gospel truely, purely, painefully, sincerely, and soundly. It is required of vs, not onely to teach, but to teach the truth, and to teach the truth with a right affection. For we can neuer challenge the names and titles (of being the Messengers of God) vnto our selues, and to be respected as the person of Christ himselfe, except we preach the pure word of God, and commend to the Church the pure doctrine of Christ. If wee preach corruptly, and make merchandise of the word of God, and mingle wheat with chaffe, and good corne with darnell, or that which is worse; we are not to bee accepted & receiued as Christ, but to be reiected and refused as false teachers, that speake in their owne names, and not in the Name of God. They cannot say, Thus saith the Lord; but, this I say vnto you: not, heare ye the word of the Lord, but, heare ye my word: not that which God commandeth to obserue, that do ye; but keepe my word, [...]h. 15, 3. the commandements of men, the traditions of the Elders, the superstitions of the Fathers, and such like humane ordinances, wherby they make the word of God of none effect. This carrieth no authority to the consciences of the hearers, but it is as a sword that is blunt, whose edge is turned, that it cannot cut or enter into the flesh. The word thus deliuered, can neuer open the corrupt heart of man, or do any good vnto the conscience. If then we do not teach the flocke of God, both by sincerity of doctrine, and by innocency of life, we shew our selues to be messengers of Satan, not the Ministers of God: to be false Prophets, not true Teachers. We are ioynt labourers with God, and therefore he will be sanctified in all that come neere vnto him. He feedeth the flock by our hands, he conuerteth the soules by our Ministery, and he saueth the hearers by our preaching, and therefore we must not cause our office to be hated and contemned, but by all meanes maintaine the dignity and authority of it, to the vttermost of our power. It is not only the corrupt doctrine but the euill life of the Ministers, that maketh their calling to be vile and void in the eyes of worldly men. If the persons that preach it, be prophane, they reiect Ministers, Doctrine, and Calling, they set al at nought, and let all alone. And this is the deepe pollicy and subtilty of Satan, whē he dareth not openly oppose himselfe against the doctrine that is according to godlinesse, nor encounter with the word of truth, hand to hand, he goeth to worke another way, that he may cunningly vndermine it: to which purpose he striueth to make it hatefull and contemptible, by occasion of the Ministers, and he duely obserueth their errors, their faults and failings, that with some colour he may cauill, and so countenance his euill proceedings. Christ our Lord and Sauiour did well and wisely foresee this, and carefully did preuent this. The treachery of Iudas was well knowne to the Iewes themselues, hee betrayed his master, forsooke the Apostles,Mar. 26, & 27. ioyned with the Pharisies, and in the end hanged himselfe. This must needs bring a great scandall, and much hinder the proceeding of the Gospel, cause the Disciples to be euill spoken off, and the truth it selfe to be reuiled. Besides, the Apostles might be afraid, lest all their labour should be in vaine. Wherefore to the end the Lord might adde strength & courage vnto them, and represse the slanders & calumniations of the enemies of the Gospel, and withall leaue a perpetuall direction vnto the whole Church, that no man should refuse the purity of doctrine, for the impurity of the liues of such as are the Teachers, he vttereth and oftentimes repeateth this sentence, Verily, I say vnto you, he that heareth you, heareth mee; Math. 10, 40. Luke 10, 16. Iohn 13, 20. and he that heareth me, heareth him that sent me: he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. In these words he establisheth the authority of the Apostles doctrine, and reprooueth all those that iudge of the doctrine by the Ministers, and esteeme of the truth by the teachers. For euen as Kings and Princes will not lose their right, nor diminish the authority of their commandements, albeit their Officers or Embassadors should exceed their calling, and goe beyond the bounds of their commission: in like sort, whatsoeuer the Ministers of the Gospel shall be, yet the word alwaies remaineth the same, the promises and threatnings that are written in it, shall be ratified, & by it we shall be iudged [Page 334] at the last day. We must turne vnto it; that shall not bow and bend to vs. For all flesh is as grasse, and all the glory of man, is as the flowre of grasse, The grasse withereth, and the flowre thereof falleth away, but the word of the Lord endureth for euer. 1 Pet. 1, 24, 25.
To conclude therefore, we must not cast our eyes so much vpon the Ministers that are the disposers of the mysteries of God, as vppon the author of the Ministery▪ which is the Lord himselfe: neither be so carefull and attentiue to heare their voice, as Christ himselfe speaking in them, in whose Name they are Embassadors. Doubtlesse, they shall incurre the displeasure of God, and receiue greeuous punishment, whosoeuer are euilly affected to the Ministery of the word: and their impiety shall detract and diminish nothing from the worthinesse of the doctrine it selfe, which directeth vs to one God, through our onely Mediatour Iesus Christ, and teacheth vs to serue him with a true faith, with a pure life, & with a loue vnfained.
Vse 4 Fourthly, we ought from this ground of doctrine heere deliuered, to giue them double honour, and not withhold from them the wages of their worke, and the recompence of their labours that is due vnto them, but as euery labourer must haue his hire, so ought the Ministers aboue the rest, that labour in the word and doctrine, to be maintained of the Church. As the Church dependeth vpō them for their allowance, so they depend vpon her for their maintenance. Thus the Pastour and the people do feed one another, as a flocke of sheepe nourisheth the Shepheard, who eateth the milke of them, & cloatheth himselfe with the wool of them; and againe the Shepheard coucheth them into greene pastures, and leadeth them by the still waters. The people feed him with the bread of this life; he feedeth thē with the bread of euerlasting life. They minister to him in carnall things: he to them in spirituall things. They cannot lacke him in regard of their soules: hee cannot be without them in regard of his body. Thus then they do feed one another, or at least ought to do. If he receiue food of them, and giue none vnto them againe, he robbeth them of their goods, and murthereth their soules. If they on the other side receiue food of him, so that they be taught of him, and yet make him not partaker of a part of their goods, they robbe him, and cause him to depart from them, and so become murtherers of their owne soules, as if they did lay violent hands vpon themselues, or rather as if they did famish themselues by refusing bread prouided for them: inasmuch as where vision ceaseth, there people perish, Prou. 29, 18. Nay, the Lord accounteth of this sinne in another kinde and nature, he chargeth such Church-robbers, to be robbers and spoilers of God, no lesse then they that stand by the high way and take a purse. I doubt not but very many will be ready to scorne this comparison, & say, What? Do you liken vs to theeues? Do you make no better of vs? We are true men and honest, we pay euery man his owne; no man can aske vs a penny. But if it be so, yet what shall this auaile vs, if we be found false to God, and sticke not to rob him? The tithes are Gods portiō; if we wrongfully deteine them from those to whom hee hath assigned them, we are no better then theeues & robbers, whatsoeuer we account of our selues. The Prophet Malachi shall be my warrant, to charge this vpon them: and if they thinke I slander them, let them bring their action against him. Hence it is, that he saith, chap. 3, 8, 9. Will a man spoile his gods? Yet yee haue robbed me. But ye say, Wherein haue we robbed thee? In tithes and offerings: ye are cursed with a curse, for ye haue robbed me, euen this whole Nation. In which wee may obserue these particular points.
First, that it hath beene an old and ancient practise, to inuert the ordinance of God, and to alienate the right of the Church, and to defraud the Ministers of their due. This ought to comfort vs when wee finde our selues iniuriously dealt withall; it fareth not worse with vs, then it hath fallen out in the Church in former times. The Priests of God whose lippes preserue knowledge, had this portion assigned vnto them; they had no inheritance in ye Land, as the other Tribes had, yet greedy cormorants and couetous wretches grudged this allowance also vnto them, and deteined it from them.
Againe, obserue that these caterpillars that deuoure the fat of the earth, albeit they sinne greeuously, yet neuer want pretences and excuses to colour their sacriledge: they haue somewhat to say for themselues; they will neuer be brought to acknowledge their offences: they thinke it well gotten, which is gotten from the Church: they are of opinion that the Ministers haue too much, and therefore thinke it good pollicy to shaue thē once a yeare, and vse them as men do their flockes, who sheare the wool from their backes, lest it should grow to be a burden vnto them. So is it in our daies, partly by vnproper titles, partly by iniurious customes, and partly by vnconscionable conuaiances, the Ministery in many places is left bare and naked, and the Ministers haue not wherewithall to sustaine themselues and their families.
Thirdly, notwithstanding the shifts that these men haue inuented and deuised, GOD setteth out their sinne in liuely colours, & calleth it plaine robbing and spoiling of God. For what is theft, but a getting of other mens goods to our selues, whether it be by violence or by other conuayance? Behold the difference betweene the iudgement of God, and the iudgement of these men concerning thē selues. They account themselues honest men, and pronounce of themselues, that they are iust and true: but God calleth them spoilers [Page 335] and robbers of him. They oppresse ye church, they deceiue the Ministers, they spoile God himselfe, and they hinder the saluation of many poore soules.
Lastly, the Prophet setteth downe their reward which followeth their sin, They haue robbed him, and are cursed with a curse. God curseth them, and the soules of many that perish do curse them: and therefore albeit they blesse themselues, it shall not helpe them. The Gentiles by the light of naturall reason, saw that their Priests which waited vpon the seruice of God, were to be maintained bountifully, and to be prouided for liberally, & therfore no maruaile though God account the deteining of tithes, and deceiuing of the Ministers, to be no lesse sinne then a robbing of his Maiesty. This we see euidently in the time of famine that was in Egypt, when no Corne did grow for the space of seuen yeares; for in the common dearth and want of others, they were releeued. For whereas wee reade the words, [...]n. 47, 22. The Land of the Priests hee bought not, for they had a portion assigned them of Pharaoh, and did eate their portion which Pharaoh gaue thē; wherefore the Priests sold not their Lands: some translate the words otherwise, [...]im. and vnderstand them of the chiefe Officers, or Rule [...]s, or Princes in the Common-wealth. But albeit the word do sometimes signifie so, as 2 Sam. 8, 18. where Dauids sonnes are called by that name, [...]hro. 18, 17. which could not be in the number of Priests, for they pertained to another Tribe, of which no man gaue attendance at the Altar: and Iob 12, 19. He leadeth Princes away spoiled, and ouerthroweth the mighty. [...]en. 41, 45. Where hee maketh the Princes and mighty as both one, and addeth the latter to expound the former: yet neuerthelesse we rather follow the common translation, and the receiued interpretation, that Ioseph bought not their glebe Land, because ye King gaue them an allowance, during all the famine, that they should not bee constrained to sell their ground. For thus do the seauenty Interpreters reade it: [...]iq. Iudaic. [...] cap 4. [...] in Eu [...]. Di [...]dor. [...]ho. 2. thus do Iosephus & Philo vnderstand it: thus also do the testimonies of other Historiographers warrant vs to take it, which teach that the Priests of Egypt were wont to haue their allowance and portion, publikely prouided for them, and supplied vnto them as their maintainance for their seruice. Neither doth it preiudice this truth, or hinder it any whit, because they were Idolaters, and so deserued to be destributed rather then releeued and sustained. For first of all Ioseph sinned not, [...]: commen [...]n Gen. because hee distributed the corne, not at his owne pleasure, but at the Kings appointment: not by his owne discretion, but by the Kings commissiō, who would haue them prouided for. And Pharaoh himselfe failed in his duty, but sinned not in his liberality: not in nourishing the Priests, but in cherishing Idolaters, and in not reforming the worship of God, which is an office both beseeming and belonging properly to Kings and Princes, I meane to purge and cleanse his seruice from all superstition,Gen. 35, 2. as Iacob did put away the strange gods that were in his house.
The maintenance of the Ministery is Gods allowance, and therfore such as deteine it, and so take from God his part, do oftentimes lose their owne portions: not that God hath need of these things, but because it is the wages & recompence, which he that is the true owner of all that belongeth vnto vs, hath appointed for their vse that waite vpon the worship of God, and serue in the Ministery of the Gospel. This sinne is not a bare theft, but stealing in the highest degree, euen a sacriledge against God, a wasting of his house, a spoiling of his worship, and a ruinating of his kingdome: as Nehem. 13, 10. by reason of keeping backe the tithes and oblations, the Leuites, the Singers, and the rest that serued in the worke of the Lord, were through extreme pouerty and pinching of them, constrained to leaue the Temple, and to goe home vnto their owne houses. It is no new thing to haue the Ministers defrauded, and the worke of the Lord lye waste for lacke of labourers. And in the tenth chapter, verses 35, 30, 37, 38. the Israelites promise, that they would truely pay their due to the Leuites, that they would bring their first fruites, the first borne of their sons, of their Cattell, of their Bullockes, & of their Sheepe, and the tithes of the Land vnto the Leuites and Priests that minister in the house of God: but when Nehemiah was absent, they were slacke in performance of their promise. We may obserue besides, who they are that haue the chiefe hand in this sinne, not the men of least account or lowest degree, but the cheefe sort had the cheefest hand in this trespasse. For who are they that most robbe the Church, and pill and polle the Ministery, and make themselues fatte with the spoiles of the tithes, but those that shold be greatest friends vnto it, euen great persons, who make themselues greater by making Church-liuings lesser? This we see plainely in the place named before, where Nehemiah saith, chap. 13, 10, 11, 12. I perceiued that the portions of the Leuites had not beene giuen them, for the Leuites and the Singers that did the work, were fled euery one vnto his field. Then contended I with the Rulers, and saide, Why is the house of God forsaken? and I gathered them together, and set them in their place, &c. Such therefore, albeit they be great & mighty, are to bee reproued. It is the duty of the Magistrate to see so these things, and to correct the abuses that creepe into the Land, and by all good meanes to release the oppressions that lie heauy vpon the Ministers of ye church. If God take the matter into his hand, he will take an account of them that spoile ye church, and make them feele the greeuousnes of their sinne. It is better that Nehemiah should correct the sinnes of the people, then Nebuchadnezzar. If God scourge vs by cruell enemies, woe be to vs; they are without all mercy and [Page 336] compassion. Thus then we learne, how and what to account of this sin, to wit, the withholding of maintenance frō the Ministers, that it is robbing and spoiling of God, a defacing and deforming of his kingdome. This maintenance is the homage and tribute that God doth require of vs, for the setting vp and continuance of his kingdome among vs; whereby it followeth, that tithes are holy & sacred things, not to be deteined, nor imployed to any other vse. The Apostle therefore saith, Gal. 6, verse 7. Be not deceiued, God is not mocked: for whatsoeuer a man soweth, that shall he also reape.
Vse 5 Lastly, from hence ariseth comfort to such as do good to the Sanctuary, and to the vttermost of their power, further the worshippe of God: they may assure themselues, that God will account it & reward it as done vnto himselfe. Whatsoeuer is giuen to the maintenance of Gods seruice, and the furtherance of true religion, and the propagation of the Gospel, is giuen to God himselfe, & serueth to aduance the glory of his Name, as appeareth by sundry examples in holy Scripture, worthy both of commendation, of admiration, and of imitation.
One exampleThe first example. we haue in Obadiah, who liued in the daies of greeuous persecution, whē Iezabel made hauocke of the Church of God; the Altars were cast downe, and the Prophets slaine: then did hee take an hundred of the Lords Prophets, and hid them by fifties in a Caue, and fed them with bread and water, 1 Kin. 18. It is an easie matter in the daies of peace and quietnes to shew a loue to the Ministers of the word, and to pretend our selues to bee friends and fauourers of the Gospel: but let vs not flatter our selues, for wee may heerein deceiue our selues. This is no euident triall or certaine demonstration to proue our zeale to bee right: forasmuch as we may do all this, more for the applause of the world, and to be well thought of among men, then for loue we haue to the truth, or to them that bring the truth & glad tidings of good things. But when all things are in an hurry and vprore, when persecution is raised for the Gospels sake, and Iezabel sendeth a messenger to Eliah, 1 King. 19, 2. that his life shall bee taken away from him, or when the Ministers are in disgrace and contempt of the world, & turned out of house and home, when they are left succourlesse & comfortlesse, then to stand to them, to releeue them, to countenance thē, and in a good cause to defend them, is a notable signe of a liuely faith, and of receiuing the truth in truth and sincerity. God will not forget their effectuall faith, and diligent loue, and the patience of their hope in Iesus Christ: he will haue them in continuall remembrance, & reward it as done vnto himselfe; as God shewed himselfe in mercy to Obadiah, and for his sake sent a gracious raine vpō his inheritance, and filled their hearts with ioy and gladnesse. For euen as Elisha said to Iehoram King of Israel, when they had no water for the host, nor for the cattell that followed them, What haue I to do with thee? Get thee to the Prophets of thy father, and to the Prophets of thy mother: as the Lord of hosts liueth, before whom I stand, Surely, were it not that I regard the presence of Iehoshaphat the King of Iudah, I would not looke toward thee, nor see thee, 2 Kings 3, 13, 14. Iehoshaphat was a good and godly King, who feared the Lord, and in all distresses called vpon them euermore to aske counsell of the Prophets of the Lord: and God suffereth his word to bee declared to the wicked themselues many times, howbeit it is because of the godly that are among them: euen so doth God deale with Ahab, he would haue suffered him to follow the false Prophets that he fed, and to be seduced by them, and to perish in that famine, but that he regarded Obadiah and that small remnant for whose sake he shewed mercy vpon the Land. He had shewed mercy to the Lords Prophets, the Lord sheweth mercy vnto him againe, and is mindfull of his goodnesse, as if he had done it vnto himselfe.
Another exampleThe second example. 2 Chr. 24, [...]6. we haue in Iehoiada, hee was honoured aliue and dead, so that they buried him in the City of Dauid, among the Kings, because hee had done good in Israel, both toward God and toward his house. He set his heart to honour God, and was zealous for his glory, hee reformed religion, he destroyed idolatry, hee freed them from tyranny, he established true piety, and did much good to the Church and Common-wealth: and as he was carefull to honour God, so God honoured him, and remembred him for good, according to the greatnesse of his owne kindnesse, and according to his seruants goodnesse.
The like we might say of Nehemiah, The third example. Nehem. 13, 26 when the secret enemies of the Church had defiled the Priesthood, and the couenant of the Priesthood, and of the Leuites, and that many of the cheefest among the Iewes, withheld the tithes and offerings from them to whom they were due by the expresse gift of God,Verse 11. so that the house of God was forsaken: he was mercifull vnto him againe and spared him, and made him to bee magnified of all the people, according to the saying of the Lord, 1 Sam. 2, 30. Them that honour me, I will honour: and they that despise mee, shall be lightly esteemed.
Consider with me farther another example, to wit, touching Ebed-melech, The fourth example. when as the Prophet Ieremy by false suggestions and accusations was thrust into the dungeon, where was no water but mire, so that he sunke down and stucke fast in it, and must of necessity perish in short time, if he were not speedily deliuered, this stranger spake to the King for him, and was content to take vpon him the enuy of many that he might expose himselfe vnto: My Lord the King, these men haue done euill in all that they haue done to Ieremiah the Prophet, whom they haue cast into the dungeon, and hee is like to dye for hunger in the place where he is, for there is no more bread in the City, Ier. 38, 9. So [Page 337] he drew him vp with cords, and tooke him vp out of the dungeon. What then? He that remembred Ieremy in prison, hath his owne life giuen him for a prey: and he that lifted vp the Prophet out of the dungeon, is assured also of his owne deliuerance; God doth greatly accept of the compassion he shewed, and rewarded it to the full, so that Ieremy is sent vnto him with this ioyfull message in those miserable daies, when Ierusalem was taken by the enemies, the Princes were slaine with ye sword, Zedekiah the King had his eyes put out, & his sonnes were slaine before his face, the Kings house was burned with fire, the walles of the City were broken downe, and the remnant of the people were carried away into captiuity: in the middest of all these tumults & publike calamities, I say, rhe Prophet receiueth a commandement from God, to goe vnto this godly Ethiopian, being one of the Eunuches that was in the Kings house, and to say vnto him, Thus saith the Lord of hosts, the God of Israel, Behold, I will bring my words vpon this Citty for euill, and not for good, and they shall bee accomplished in that day before thee: but I will deliuer thee in that day, saith the LORD, and thou shalt not be giuen into the hand of the men of whom thou art afraid: for I will surely deliuer thee, and thou shalt not fall by the sword, but thy life shall be for a prey vnto thee, because thou hast put thy trust in mee, saith the Lord, Ier. 39, 16, 17, 18. He had done good to Ieremy, God doth good vnto him, and accounteth it as done vnto himselfe.
[...]ift ex [...]e.The last example shall be out of the New Testament, mentioned by the Apostle Paul, 2 Tim. 1, 16, 17, 18. The Lord giue mercy vnto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chaine: but when hee was at Rome, he sought mee out very diligently, & found me: the Lord grant vnto him, that hee may finde mercy of the Lord in that day. Where hee prayeth, that he might reape as he had sowed, and gather as he had scattered, and receiue as he had bestowed, to wit, mercy for mercy, goodnesse for goodnesse, and kindnesse for kindnesse: and no doubt God heard his praier, according to his promise, and recompenced him that had refreshed the Apostle. This is that which the Lord promiseth in the Prophet Malachi, chap. 3, 10. If they would robbe him and spoile him no more, but bring all his tithes into his house, he passeth his word toward thē, that they should see plenty vpon their labors, and a remouing of those meanes that caused famine and misery to fall vpon them, and to come among them; as before he threatned & denounced, that as they spoiled God, so God spoiled them: and as they caused famine to be in his house by keeping backe his portion, so he caused scarsenesse of bread and cleannesse of teeth in their houses, causing extreme want to bee in the middest of them, in withholding and keeping backe his blessings, and in sending vpon them his greeuous plagues. Now hee telleth them, that if they murmure not at the maintenance of his Ministers, but pay them truely, and sustaine them conscionably, hee will satisfie them with good things, and remoue from them euill things, He would open the windowes of heauen vnto them, and poure out a blessing without measure.
And thus we see how we may finde comfort vnto our selues, and strengthen our faith by such examples as the Scripture affoordeth vnto vs.
[Beside the Ramme of attonement, whereby an attonement shall bee made for him.] In these words we are to consider the last, but yet the chiefe and principall meanes of sanctification, which also is a satisfaction to God, and a putting and purging away of the sinne of defrauding our neighbour. And heerein indeed standeth the onely way of expiation & blotting out iniquity, howbeit set downe in the ceremony. For neither can confession of our sinnes to God, nor making restitution of our euill gotten goods to man, put away our sin: we may confesse all the day long, we may bestow all our goods to feede the poore, and giue our bodies to bee burned, and yet our sinnes shall lye heauy vpon vs, and presse vs downe to the gates of hell; it is onely the blood of Christ, as a Lambe vnspotted and vndefiled, that can do it.
Neither is it enough for vs to say, Christ hath washed vs from our sinnes, he hath paid a sufficient price for them, and therefore it skilleth not, whether they bee acknowledged to God, or recompenced to men. For we haue seene that GOD requireth besides the Ramme of attonement, that such as haue wronged their brethren, must both confesse and restore, or else they can haue no benefit of reconciliatiō to God by the death of Christ. We are therefore in this place to marke how our sinnes are purged; wc is expressed vnder a type & figure.
True it is, the blood of Buls and other beasts is not able to take away sinne,Heb. 9, 12, and 10, 4. neither is it possible that the offering vp of guifts and sacrifices could make holy concerning the conscience him that did the seruice, Verse 9. and sanctifie the commers thereunto, Hebrewes 10, verse 1. For sinne is an offence done to God, a breach of the Law, and a wounding of the conscience. But what is the blood of Bullocks able to do, touching the curing of these mischiefes and maladies? Will I eate (saith the Lord) the flesh of Buls, or drinke the blood of Goats? Psal. 50, 13. Doubtlesse such things of small account and reckning, haue no force or efficacy to appease the wrath of God, which is infinite. Besides, the iustice of GOD required▪ that man himselfe, not Calfe or any Cattell should vndergo the punishment for sinne, because the soule that sinned, shall die the death, Ezek. 18, verse 4. and the threatning must be true, that because man sinned, he should die, Gen. 2. Thou shalt die the death. So that it was necessary, eyther that all man-kinde by reason of sinne, must perish euerlastingly,Heb. 9, 15. or else Christ the Mediator [Page 339] of a better testament must become a surety for vs, and satisfie the wrath of God kindled and conceiued against vs for sinne. If any aske the question,Question. if the blood of Buls & Goats could not take away sinne, why did God command them to be offered, and to what end were they appointed? I answer, Answer. this was not done in vaine, but to good purpose. For albeit they could neuer take away sinne, nor purge the conscience from dead workes, yet they serued fitly to shadow out the death of Christ, and to assure the heart, that it is washed by the blood of the Messiah. This was a notable comfort to the people of God from the beginning, & taught them to looke for redemption through him. Obiection. If it bee farther said, that God speaketh euery where in the Law, that the blood it selfe of Buls and Beasts clenseth and purgeth sinne, as Leuit. 17, 11. The life of the flesh is in the blood, and I haue giuen it to you vpon the Altar, to make an attonement for your soules: for it is the blood that maketh an attonement for the soule. I answer, Answer. that place speaketh not properly, but sacramentally: as in the new Testament he calleth in the institution of his last Supper,Math. 26, 26. the bread his body, because it is a figure of it: so in this place, to the outward signe he giueth the name of the thing signified, and to the type he ascribeth the proper effect of the blood of Christ, which onely is the blood that is able to make attonement for our sinnes. Otherwise those offerings of beasts should be called in vaine,Heb. 9, 24, & 10, 1. the similitudes and shadowes of good things to come. As for those heretikes that dreame, that those oblations did really and indeed clense away the sinnes of the fathers, not by their naturall operation, but by the acceptation of God, and therefore were not types of Christs sacrifice washing away sinne, they are euidently conuinced by the places before alledged, and throughout the Epistle to the Hebrewes.
Obiect. If any aske, how these can bee figures of Christ, seeing GOD witnesseth in his word, that he neuer required them, When hee commeth into the world, he saith, Sacrifice and Offering thou wouldst not, but a body hast thou prepared me; in burnt offerings and sacrifices for sinne, thou hast had no pleasure. Psal. 40, 7. Heb. 10, verses 5, 6. If then God would haue none of them, how could they be the figures and images of better things?
I answer, Answer. God may be said to allow them, and yet to disallow them; to reiect them, and to regard them in diuers senses. Hee willed them as he commandeth them, and commendeth them as a sweet sauour vnto him, performed in faith, and as types referred to the comming of the Messiah, and the time of reformation. Heb. 9, 10.
On the other side, he may be said to refuse and reiect them, for these three causes. First, when the manner of doing is euill, doing that which God requireth, but doing it in a corrupt manner, to wit, without faith and obedience, as the Prophets in euery place reprooue the sacrifices of hypocrites & wicked persons: as Esay 1, 11, 12. I delight not in the blood of Bullocks, or of Lambs: who hath required this at your hand? Your new Moones and your appointed feasts my soule hateth: and the reason of this is rendered in the words following,Verse 1 [...]. Your hands are full of blood. Againe, God would not that they should remaine & continue for euer, but that, though they had place in ye Church for a time, they should ceasse at the coming of the Messiah. Therfore Christ being come into ye world, and manifested in the flesh, God willed thē no longer, but would haue them abolished. And this sense doth ye Apostle principally intend in this place, that the shadowes must giue place, when the body it selfe was come in person. Lastly, it may after a sort be said, that God neuer willed them, that is, approued & allowed of thē as the principall part of Gods worship, and as the very price of our redemption, & the ransome for our sins, & our reconciliation vnto God: albeit he would haue them obserued of his people, and vsed for a time as certaine rudiments & rites to bring them to Christ, & to confirme their faith in him. Let vs shut vp this with the comparison that the Apostle expresseth, Heb. 9, 13, 14. If the blood of Buls and of Goats, and the ashes of an heifer sprinkling the vncleane, sanctifie to the purifying of the flesh: how much more shall the blood of Christ, who through the eternall Spirit, offered himselfe without spot to God, purge your conscience frō dead workes to serue the liuing God? In these words he compareth the shadow & the body, the type & the truth, the ceremony and the substance together.Doctrine. Christ Iesus hath made a [...] attonement between G [...] and vs, by h [...] blood. Frō hence we learne this doctrine, that the blood of Christ taketh away our sins, & reconcileth vs to God the Father. Christ Iesus hath in the performance of his Priesthood, freed and deliuered vs from the guilt & punishment of our sins. This appeareth euidently vnto vs, by considering & laying before vs, the end, the parts and fruite of his Priesthood. The end of the Leuiticall Priest-hood, and of this figured by it, was to offer sacrifice for the ignorances, Hebr. 9, [...]. that is, for the sins of the people. The distinct parts of it are two, satisfaction, and intercession. His satisfaction consisteth partly in suffering, and partly in obedience. The second part of his Priesthood standeth in intercession, in that he is become our perpetuall and perfect Aduocate, that therby God might be appeased for them, and we reconciled vnto him. The fruite thereof is this, that we are deliuered, redeemed, ransomed, iustified, and freed from the guilt of sin, from the burden of ceremonies, from the curse of the Law, from the wrath of God, and from feare of condemnation. This truth is taught in many places, Ioh, 1, 29. Iohn seeing Christ coming vnto him, saith, Behold the Lambe of God which taketh away the sin of the world. And the same Apostle in his first Epistle, chap. 2, ver. 1, 2. If any sinne, we haue an Aduocate, Iesus Christ the righteous, and hee is the [Page 339] propitiation for our sinnes: and not for ours onely, but also for the sinnes of the whole world. Likewise in the Epistle to the Romanes, the Apostle, magnifying the mercy of God, and setting out the merites of Christ, he saith, chap. 3, verse 24, 25. We are iustified freely by his grace through the redemption that is in Iesus Christ, whom God hath set foorth to be a propitiation, thorough faith in his blood, to declare his righteousnesse for the remission of sinnes that are past, thorough the forbearance of God. The Apostle to the Hebrewes declareth, that Christ was to offer vp himselfe once, and not often, as the High-Priest entreth into the high place euery yeare with blood of others: For then must hee often haue suffered since the foundation of the world: Heb. 9, 26. but now once in the ende of the world hath be appeared to put away sinne by the sacrifice of himselfe. By all which testimonies it appeareth, that Christ is our Aduocate, and hath wrought our peace and attonement, and thereby made an end of all other sacrifices.
The reasons are plaine. First, because God Reason 1 thereby is well pleased, and his wrath appeased, so that hee accounteth his death as a full price and sufficient ransome paid for them. So the Euangelist witnesseth, that a voice came from heauen saying, This is my beloued Sonne, in whom I am well pleased. Math. 3, 17. And in the Epistle to the Ephesians, the Apostle saieth, chap. 5, verse 2. Walke in loue, as Christ also hath loued vs, and hath giuen himselfe for vs, an offering and a sacrifice to God of a sweete smelling sauour. It is noted in the booke of Genesis, that when Noah being come out of the Arke, builded an Altar, and offered burnt offerings, the Lord smelled a sweete sauour; Gen. 8, 21. which was not the smoke of the sacrifice that ascended, (for what sweetnesse could there be in that?) but it was the sweet & precious sacrifice of Christ for which his wrath was appeased, being shadowed by that ceremony.
Reason 2 Secondly, Christ tooke the whole burden of our sinnes vpon his shoulders, presenting himselfe before God in our person, and offering vs to God in his person: so that he tooke vpon him our vnrighteousnesse, and imputed to vs his righteousnesse. This the Prophet Esay did most cleerely prophesie off, chap. 53, verses 4, 12. Surely hee hath borne our greefes, and carried our sorrowes, and powred out his soule vnto death, &c. He bare the sinnes of many, and made intercession for the transgressors. And the Apostle teacheth, that in Christ we are reconciled to God, For hee hath made him to be sinne for vs, who knew no sinne, that we might be made the righteousnesse of God in him, 2, Cor. 5, 21. And in the Epistle to the Colossians, chap. 2, ver. 14, 15. he setteth out the fruite of Christs death, that he hath forgiuen vs our trespasses, hath put out the hand-writing of ordinances that was against vs, he tooke it out of the way and fastened it to his Crosse, hee hath spoiled principalities and powers, hath made a shew of them openly, and hath triumphed ouer them in the same Crosse. This was notably prefigured and foreshewed in the rites of the Law. For when any propitiatory sacrifice was to bee offered for the people, the Priest was to present the beast before the Lord, to lay his hands vpon the head of the beast, and to confesse the sinnes of the people vpon it, and so it bare their iniquities; the truth whereof, is Christ himselfe.
Thirdly, there could otherwise bee no remission Reason 3 of sinnes: so that it is the blood of Christ in the suffering of the Crosse, that purgeth away our sinnes, as Hebr. 9, verse 22. Almost all things in the Law are purged with blood, and without shedding of blood is no remission: and therefore it was necessary that Christ should purge and purifie vs by his blood. The greatnesse of our sinnes could not otherwise bee pardoned, nor the person that is offended, satisfied: they are infinite, and so require a sacrifice of infinite price and value. No treasures, no riches, no creatures, no sacrifices, no ceremonies could do it, it cost more to saue a soule, and to redeeme the captiues and prisoners that are holden by Satan in slauery to do his will: Knowing that we are not redeemed with corruptible things, as siluer and gold, from our vain conuersation, receiued by the tradition of the Fathers: But with the precious blood of Christ, as of a Lambe vndefiled and without spot. 1 Pet. 1, verses 18, 19.
Fourthly, nothing but the death of Christ could quench the scorching wrath of God as Reason 4 a consuming fire kindled against vs, & counteruaile his seuere iustice. Hence it is, that the Apostle, writing to the Hebrewes, hauing shewed that the blood of Bulles and Goats could not possibly take away sinnes, addeth immediately after, When hee commeth into the world, he saith, Sacrifice and offering thou wouldst not, but a body hast thou ordained mee. Heb. 9, 5. Our sinnes haue a bloody face in the sight of God, and we are enemies vnto him, so that the robes of the Saints must bee dipped in the blood of the Lambe, Reuel. 7, ver. 14. All the nitre and sope, and Fullers earth in the world, are weake and vnsufficient, and haue not power and strength enough in them to do it; So that we must say with the Prophet, Psal, 50, 7. Purge me with Hyssope, and I shall bee cleane: wash me, and I shall bee whiter then snow. Thus then we see, that Moses mentioning heere the Ramme of attonement, whereby an attonement is to be made for sinners, teacheth vnder this type, this certaine and vndoubted truth, yt Christ our Sauiour hath by his blood made an attonement betweene God and vs, & therby reconciled vs vnto his Father.
The vses of this doctrine are of great weight and importance. First, it offereth to our considerations Vse 1 this meditation, what sin is, & how it is to be esteemed. It is a most fearefull and greeuous thing, & the wrath of God against it is exceeding great: so that nothing in heauen or in earth could satisfie for sinne, but the death of Christ Iesus: the Sonne must dye for [Page 340] the seruant, or rather for the enemy: for we are by nature the children of wrath as well as others. The iustice of God would not spare him, though he were his onely and welbeloued Sonne: but forasmuch as he was to beare our sinnes in his body, he must die for ir, Rom. 8, 32. He spared not his owne Sonne, but gaue him to the death for vs all. We are not therefore to be lightly carried into the practise of sinne, but to be much greeued at it, to striue with all our force against it, and to endeuour to ouercome it; and among other things this is not the least that should trouble vs, that we haue by sinne brought such misery and shame vpon the Sonne of God. Wee ought to lament for this, and to bewaile it euery day. For if we had not sinned, and by sinne beene depriued of the glory of God, he had not taken vpon him the shape of a seruant, neither beene humbled to the death of the Crosse. We doe daily cry out vpon the Iewes, and think hardly of them, because they crucified the Lord of glory: but if we would enter into our selues, and consider what we are, we should finde our nature as bad as theirs: our sinnes are they that crucified him: they are the nayles that did pierce his hands and feet, and the speare that entred into his side, and shed his blood, Zach. 12, 10.
Vse 2 Secondly, this confirmeth vs in a principle of our Christian religion, that remission and forgiuenes of sinnes is by the merit of Christ, because the Lord hath laid vpon him the iniquity of vs all, Esay 53, 6. And to him giue all the Prophets witnesse, that through his Name, all that beleeue in him shall haue remission of their sinnes, Acts 10, 43. And the Apostle saith, that in him we haue redemption through his blood, the forgiuenesse of sinnes, according to the riches of his grace. Eph. 1, 7.
What forgiuenesse of sinne is.Now then, if we would know, what this freedome and forgiuenesse is, we must vnderstand, that it is a blessing of God vpon his people, procured by the death and passion of Christ, whereby God esteemeth of sinne as no sinne, or as not committed. This is figured out by many borrowed speeches in the Scripture, as Esay 44, 22. I will put away thy transgressions as a Cloud: and chap. 38, 17. He hath cast them behind his backe: alluding to the common practise of men, who, when they will not remember or not regard a thing, do turne their backes vpon it, and put it out of their sight. Likewise the Prophet Micah, chap. 7, ver. 19. He will cast all the sinnes of his people into the bottome of the sea, alluding to Pharaoh and his host that perished and were drowned in the red sea. The benefit of this is endlesse and vncountable; the remission of our sinnes, the redemption of our soules, and the reconciliation of our persons into the fauour of God, being the most wonderfull blessing that euer can come to mankind. For euery man that hath his sinnes deteined, is more miserable and wretched then the most vile creature that euer was. The dogge, the serpent, the toade are not so base; for when they die, there is an end of all their woe and sorrow: but when man dieth and departeth out of this life without this blessing, then is the beginning of his anguish, first in soule vntill the day of iudgement, and in soule and body for euermore, after the generall resurrection. This consideration caused the Prophet to cry out, Psalm. 32, 1, 2. Blessed is he whose transgression is forgiuen, whose sinne is couered: Blessed is the man, to whom the Lord imputeth not iniquity. This was the voice of Dauid, this was the feeling that hee had, though otherwise he had the pleasures, and roialties of a kingdome. Aske carnall and corrupt men, who are blessed and happy in this world: some will say, the rich man: some, the wise: some, the fortunate: some, the healthy: some, the honourable: and some, those that are in fauour with Princes: or if they will not say so, yet they shew euidently that they thinke so. But this point is neuer thought vpon, it is accounted but a common matter, and therefore it neuer commeth into their minds, or entreth into their hearts. Alasse, alasse, how many are there that did neuer rightly know, what sinne is, what it worketh, how it corrupteth, whom it defileth, and whereunto it bringeth. These are drowsie Protestants of dead hearts, and almost desperate. If wee had the right knowledge of our selues, and the least feeling of sinne, as it were with the tippe of our finger, we would finde our hearts so foule, and our estate so fearefull, and the wrath of God so bitter, that if the gaine and glory of the whole world were set before vs on the one side, and the pardon of our sinnes on the other side, we would chuse the free forgiuenesse of our sins, before ten thousand worlds, and all the pompe of them. So then, we must hold that the redemption of our soules, is a most deare and costly thing, the dearest thing in the world, and of greatest value. It cost the precious blood of the Sonne of God, the least drop whereof, being the blood of God, is more worthy and of greater merit, then all the world. The seruants of Dauid said vnto him, Thou art worth ten thousand of vs: 2 Sam. 18, 3. so wee may say of the Sonne of God, our Lord Iesus Christ, that he is more of worth thē ten thousand of vs; and yet he accounted not his owne life to be deare and precious vnto him, but he was content to lay it downe for our saluation: and therefore Paul saith to the Elders of Ephesus, Acts 20, ver. 28. that God redeemed to himselfe a Church by his owne blood, his sacrifice being propitiatory, and sufficient to purge our sinnes, and to make vs cleane againe.
Thirdly, if we will haue any comfort that Vse 3 our sinnes are washed away by the blood of Christ, whereby the attonement is made, and we reconciled to God the Father, wee must leaue them and forsake them, and leade an holy and godly life. The Apostle Peter teacheth this point, and enforceth this duty vpon vs [Page 341] from the consideration of the death and passion of Christ, 1 Pet. 4, ver. 1, 2. Forasmuch as Christ hath suffered for vs in the flesh, arme your selues likewise with the same minde, for hee that hath suffered in the flesh, hath ceased from sinne: that he no longer should liue the rest of his time in the flesh, to the lustes of men, but to the will of God. And the Apostle Iohn saith, If we walke in the light, [...]n 1, 7. as he is in the light, we haue fellowshippe one with another, & the blood of Iesus Christ his Son, cleanseth vs frō all sin. They then cannot assure themselues that Christ died for them, that make no account of committing sinne, that drinke in iniquity as water, and wallow in it as swine in the mire, and cast out sinne from their prophane hearts, as the dogge doth his vomit. Let vs marke this as a good note, and set it downe as it a rule, that Christ is not dead for vs, except we be dead to sinne: and he is not risen againe for vs, except we be risen to newnesse of life. Indeed he died, it is an article of our faith, but what benefit haue we by it, if we feele not the power of it working effectually in vs? Besides, this is another principle which is surer then the heauens, that we are not redeemed, except we bee sanctified. For are we so foolish to imagine, that he wold redeeme vs from sinne, that we should commit sinne afresh, and that wee should serue sinne againe? Will any man ransome a prisoner, and pay a great price for him, that so soon as he is freed, he should by and by serue his enemy? So do we deceiue our selues, if we imagine that Christ would pull vs out of the snare and power of Satan, to the end wee should intangle our selues againe, and giue vp our selues to his seruice, who is the sworne enemy of God; whereas wee are deliuered out of the hands of our enemies, that wee should serue the Lord without feare, in holinesse and righteousnesse before him, all the daies of our life, Luke 1, 74, 75. Labour then to be in Christ, and examine thy selfe, whether he be in thee or not: study to be partaker of the benefits of his passion, and to be washed from the filthinesse of our corruption. This is a priuiledge belonging vnto the Church of God, as the Prophet Esay noteth, chap. 33, verse 26. The inhabitant shall not say, I am sicke: and the people that dwel therein, shall be forgiuen their iniquity. What then? Shall wee continue in sinne, because sinne is pardoned? Or shall wee turne the grace of God into wantonnesse, because grace hath abounded? God forbid: how shall we, that are dead to sinne, liue any longer therein? Roman. 6, 2. We are baptized into the death of Christ, and are buried with him by baptisme into his death, that like as Christ was raised vp from the dead by the glory of the Father, euen so we should also walke in newnesse of life. Our old man is crucified with him, that the body of sinne might be destroied, that hence forth wee should not serue sinne. The more wee profite by the death of Christ, the more wee grow in sanctification, and the farther wee proceed in mortification. It is one thing to talke of the death of Christ, and another thing to feele his death working in vs: it is one thing to know that he died, and another, that he died for vs. It is not enough to reason of his death, and to conferre of it, except it be as a strong purgation to cleanse vs from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God. Holinesse in the soule, is as health in the body, and peace in the City, and marrow in the bones. It is the righteousnesse of Christ that giueth life vnto vs: so that so farre as we liue, we are sanctified. The life of an vnregenerate man is no life, but rather a death: they are twice dead, dead in soule, and dead in body; there is no life of God in their mindes, or willes, or consciences, or affections. They may well breath in the ayre as the brute beasts do, but they haue no heauenly breath, or celestiall motion in them. They haue the naturall life, but they are vtterly ignorant what the spirituall life meaneth. But he that is spirituall indeed, and truely sanctified, the farther he proceedeth, the weaker the motions of sinne are in him, euen as the neerer a man draweth to death, the lesse motion is in him. If we be once in Christ, and dead with him, the pleasures of the world, the delights of the flesh, the lustes of the eyes, the pride of life, and the vanities of carnall men will moue vs nothing at all. They that were our familiar companions in sin, will be shunned of vs, bitter vnto vs, and banished from vs. The euill workes wherein before we tooke our whole delight, will be greeuous & Irkesome vnto vs, so that we will by no meanes abide to heare and see the vnrighteous deeds of the wicked, which before did minister matter of sport & contentment vnto our soule.
Lastly, seeing the death and shedding of the blood of Christ, is the meanes of our saluation Vse 4 and free pardon of our sins, we are to reioyce at it, and to comfort our selues in it aboue all things in the world, as that which hath procured the greatest blessing that can befall vs: so that if we can find but one drop of his blood, to be by the power of the Spirit sprinkled vppon our consciences, to purge vs from dead workes, it should reioyce vs more then the gaining of a kingdome, or the increasing of our corne and cattell. If a man should liue in health & wealth, in honour & preferment, in fauor and friendship of the mighty, in credite & estimation of men, in the praise & applause of the world, so that he had no experience of sorrow and sicknes, of misery & calamity; yet if he haue not this principle writtē in his hart, that Christ shed his blood for him, and nailed his sinnes vpon his Crosse, and carried them with him into his graue, to bury them in perpetuall forgetfulnesse: What comfort could all these things bring vnto him? Or what sound delight could hee take in them? Or what were he nearer for them vnto saluation? But if wee should want all these blessings, of [Page 342] honour, of riches, of fauour, of preferment, and such like: and on the contrary side, taste of the cup of affliction in great measure, and drinke vp the dregs of it, if we should endure pouerty, banishment, infamy, iniury, disgrace, distresse, discredite, slanders, perilles, persecution, need, nakednesse, and all kinde of aduersity: yet these could not make vs miserable,Rom. 8, 39. nor separate vs from the loue of God, which is in Christ Iesus our Lord. It is he that died for vs, yea rather which is risen againe, who is euen at the right hand of God, and maketh intercession for vs. Who then shall lay any thing to the charge of Gods elect, who haue a discharge giuen them from all their sinnes? As for troubles and afflictions, they are sanctified vnto them, and serue to bring them neerer vnto God, and are approued meanes whereby they are broght to a conformity with Christ. True it is,Iob 2, 4. our nature abhorreth nothing more then affliction, so that it is greeuous for the present, and not ioyous. It is well obserued, that when Iesus went vp to the Mountaine to preach, all his Disciples went with him, none forsooke him nor fled from him: but when he went to Mount Caluarie to suffer, they all left him alone. Hee hath at all times many that are ready to follow him by professing, but few are willing to follow him by patient suffering. Wee are content to goe with him into the Temple, but we will not accompany him to the Crosse. Peter shewed this too plainely, both by his words and by his practise. When Christ once made mention of his suffering, he said vnto him,Math. 15, 22. Master, pitty thy selfe. And when he was in the High-Priests hall, & was assaulted and tempted, for feare of the persecutors, and danger of death, hee denied his Master. Notwithstanding, we must feare to sinne against Christ, more then to suffer with Christ: forasmuch as if we suffer with him, we shall also be glorified with him. There is nothing can make vs miserable, but that which bringeth vs out of fauour with God, and separateth vs from him: now there is nothing can separate vs from God, but sinne; nothing can destroy the soule, but sinne, and sinne is able to do it. They therefore are truely happy that haue the power and strength of sinne abolished, and are no longer seruants of corruption, but the Lords freemen. Let them reioyce and bee glad, because their names are written in heauen. Christ willeth the seuenty Disciples to reioyce in this, and not so much that the diuels were subdued vnto them: Luke 10. so ought it to be with vs, we should finde no ioy or cō fort in our riches & treasures, and in our store and aboundance of earthly things, in comparison of those vnspeakable benefits which we receiue from Christ, and enioy by Christ. If we had all things without him, they might delight the eye and outward man, but they could not comfort the heart, nor refresh the weary soule:Math. 16, 26. For what is a man profited, if hee shall gaine the whole world, and lose his owne soule? Or what shall a man giue in exchange for his soule? Let vs then learne heereby, what true comfort is, and wherein it consisteth; there is no comfort without Christ: he is the substance of the Gospel, and there is no glad tydings can come to the soule where he is not.
[Verses 9, 10. And euery offering of all the holy things of the children of Israel, which they bring vnto the Priest, shall bee his: & euery mans hallowed things, &c.] In these last words of this diuision, we haue the application or conclusion of the former law, amplified by an argument of the like. God had appointed in his Law, that the Priests should receiue the oblations and hallowed things to sustaine them, Leuit. 10, 12. Now, euen as these things belong vnto them, so God appointeth that such things as are stollen, and haue no owner or heire aliue, shall be brought to them, in case the persons be dead, or not knowne to whom they might of right belong. Thus doth God prouide for the maintenance of them that serued him.
We learne from hence, that the Ministers of the Church, that labour therein,Doctrine. The Mini [...] of the ch [...] ought to be maintained. ought to be maintained of the Church. I will not handle in this place, whether tithes be due by a diuine right, or not: but rather come to the equity of it, that in the time of the Gospel, the Pastours of the Church ought to liue of the Gospel. For if in time of the Law, the Priests that serued at the Altar, had a plentifull allowance, as it were a liberall dyet, as wee haue shewed before; forasmuch as they had benefit by the sacrifices and oblations, by first fruites and tenths, and such like: then it followeth necessarily, that the Ministers of the new Testament should haue also a good reward and recompence for their paines and labours. And it followeth not by equall comparison, but from the lesse to the greater, seeing their office is greater, the least in the kingdom of heauen, being greater then Iohn Baptist. Math. 11.11. and therefore the hire of their labor ought not to be lesse. To this purpose speaketh the Lord by the ministery of Moses, in many places of the Law. In the booke of Genesis, whē Abraham returned from the slaughter of the Kings,Gen. 14. [...] Heb. 7, 4 he gaue him tithes of all the spoiles that he had taken in warre. God had dispersed the Leuites among all the Tribes, and assigned thē Cities to inhabite in all their quarters, to the intent that sound doctrine should be taught throughout the whole Country. They had no inheritance alotted and assigned vnto them; God promiseth to become their portion, and therefore the people ought not to defraud them.Deut 12, 12. The Leuite was euer to be with them that was within their gates. He assigned also to Aaron and his sonnes, a worthy portion, so that none that serued at the Altar, had any want. To this purpose the Apostle speaketh to the Galatians, chapter 6, verse 6. Let him that is taught in the word, communicate vnto him that teacheth in all good things.
This precept the Apostle giueth to them that are taught toward their teachers: wherein he layeth downe these particulars; first, that the Ministers are to be maintained. Secondly, they are to be prouided for at the costs and charges of the Churches. Thirdly, that they are to be sustained honestly, liberally, and bountifully, to the end the mouth of the oxe that treadeth out the corne, might appeare not to be muzled. The elders that rule wel, ought to haue double honour giuen vnto them, 1. Tim. 5.18. Not that all ought to be giuen into the Ministers hands, that they should abound, and others want: that they should liue richly or riotously, & others beggerly, as hypocrites dealt among the Pharisies, and as it is now in the Church of Rome, where they deuoure widows houses, and vnder a colour of this commandement, haue drawne dry the treasures of Princes, and eaten vp the fatte of the land, as their Abbies and Monasteries euery where testifie, so that they haue builded them pallaces and castles like Princes, of the spoiles of other men: but the Apostles meaning is, that they ought to haue an honest pension and contribution giuen vnto them, not abounding in superfluity, but contenting themselues with a sufficiency, according to the rule of the Apostle, Hauing food and rayment, let them bee content.
Reason 1 This trueth is farther confirmed vnto vs by the force of reasons, as it were by strong cordes that cannot be broken. First, the Apostle writing to the Corinthians, handleth this argument at large: where he setteth downe sundry similitudes which serue fitly and notably to illustrate the same, as it were so many lights brought forth to open and discouer the nature of things that are darke and doubtfull. The souldier that goeth forth to battell, [...]or. 9.7. fighteth not at his owne costs, but hath his pay and wages of his Captaine that hath called him. The Planter that planteth trees, eateth of the labour of his hands, and tasteth of the fruit of the things he hath set and grafted. The Shepheard, that feedeth a flocke, eateth of the milke of the flocke. The sower, that goeth out to sow, reapeth that which he hath sowed, and gathereth it into the barne. The Ministers of the Gospel are the Lords souldiers to fight his battels against sinne and Satan, by the two-edged sword of the word: they are the chariots and horsemen of Israel: King. 2.12. [...] 13.14. they plant as gardiners, they sow as husbandmen, they feed as sheepheards; and therefore they all ought to haue a recompense for their labours, and maintenance for their persons, answerable or agreeable to the worke that is in their hands.
Reason 2 Secondly, such as are taught and instructed by the Ministers, are debters vnto them. All honest men are bound to pay their debtes, or else they are no better then theeues. There is a mutuall band and coniunction betweene the Minister and the people: and either of them oweth a necessary duty vnto the other. It is a part of naturall equity, that when we haue receiued a benefit, we should recompence our benefactors. They that haue receiued much are bound to returne the more. This is the reason which the Apostle pointeth out, Rom. 15.27. making the Macedonians and those of Achaia to be debters to them that are of Ierusalem; It hath pleased them verily, and their debters they be: for if the Gentiles haue beene made partakers of their spirituall things, their duty is also to minister vnto them in carnall things. Where he calleth the faith of the Gospel and Christ with all his treasures, the goods of the brethren at Ierusalem, because Christ was promised to the Iewes, and from them saluation came vnto the Gentiles, according to the ancient promise and prophesie, Esay 2.3. Out of Sion shall go forth the law, and the word of the Lord from Ierusalem. As then the Gospel came from them, so now they wanted the carnall goods of the Gentiles, and stood in need of their almes. Now, what are carnall goods, that is, vncertaine and vnsetled and vnstable, in comparison of the spirituall riches and treasures of Christ, if they be weighed in a ballance? Surely nothing at all, & therfore were ye Gentiles more then debters vnto the Iewes. Thus also doth the Apostle reason, 1 Cor. 9.11. If we haue sowen vnto you spirituall things, is it a great thing, if we shall reape your carnall things? Seeing then the hearers are debters to them that haue taught them, they shall neuer be able to discharge themselues of this debt, except they giue according as they haue receiued, and in lieu of thankfulnesse communicate vnto them that haue painefully and plentifully instructed them.
Thirdly, all labourers are worthy of their Reason 3 wages. It is a rule of equity to pay all that haue laboured for vs: and therefore it cannot without iniustice and fraud be denyed, or detained: as Luk. 10.7. Where he saith to the seuenty which he sent before his face into euery Citie whither he himselfe would come,Matth 10.11. Into whatsoeuer house ye enter, first say, Peace be to this house: and in the same house remaine eating and drinking such things as they giue: for the laborer is worthy of his hyre. But the Ministers of the Gospel are labourers: they labour to husband vs to God, and to plant vs as fruitfull trees in his garden: they digge and delue about vs: they plough vp the ground of our hearts, and sow good seede in the farrowes thereof. They labour in the word and doctrine, and care for the Church day and night, and therefore haue right and reason to bee maintained of the Church that are partakers of their labours. Euery trade maintaineth the tradesman, and euery art the artificer. Should it then goe worse with the Minister, then with other Sciences and handy-crafts? and shall he alone complaine that his profession (which is the best of all) hath that recompence which is least of all?
The vses follow to be handled and considered. Vse 1 [Page 344] First, this serueth to reproue such wretched and miserable men as deny them the maintenance that is fit for them, and appointed vnto them. Many there are among vs that thinke it lost and vtterly perished, that is giuen vnto them: that pay them somewhat for a time, but it is thought to be a work more then needs, and therefore afterward grow weary, as of a burden that they cannot beare. These are neuer weary of superfluous expēces which they might both with credit and a good conscience cut off: howbeit if they lay out any thing to further piety and true religion, they repine and grudge at it, as if they were vndone.
Hence it is, that the Apostle saith, Wee should not grow weary of well doing, Gal. 6.9. forasmuch as in due season we shall reape, if we faint not. For hauing in the former words exhorted the people to giue their teachers temporall things, and to communicate vnto them of their goods; he inferreth this conclusion, Let vs not be weary of well doing. He that fainteth in a good course, and giueth ouer before he come to the end, is like to a slothfull husbandman, who, hauing made an entrance to plough and sow, giueth ouer and goeth back, before he haue fully finished his work: or like vnto him in the parable mentioned in ye Gospel, Luk. 14.28. who intending to build a tower, did not sit downe first, and count the cost, whether he had sufficient to finish it, and therefore after he hath laid the foundation and is not able to go through, all that beheld him, began to mocke him, saying, This man began to build, but was not able to make an end. This hath beene the continual practise of this corrupt world, to thinke it euilly bestowed, which is bestowed this way, being like vnto Iudas, when a precious oyntment was powred vpon Christ, and his feet annointed with it, he cried out, What needeth this waste? this might haue beene sold for three hundred pence, and giuen to the poore, Ioh. 12.5. So likewise whatsoeuer is giuen to the Ministers of Christ, is accounted to be bestowed in waste, & such as might as well be spared, as so spent. The zeale of our forefathers in former times was great, they gaue to the Ministers, and pulled not nor pared from them. The Idolatrous Priests that serued Baal, and attended at his altars were well prouided for, and wanted nothing, Gen. 47. Foure hundred false Prophets were richly maintained at Iezebels table, 1 kin. 18.19. wher—as the poore and paineful Leuites, that taught the people diligently, haue bene glad to catch at a crust, and to serue for a morsell of bread, and a sute of apparell. The Popish Priests that worship idols, and maintaine idolatry, haue had aboundance, and know not what it is to want, they haue no experience of necessity. Nothing was thought to be too much or enough to set vp and continue a will worship after the precept and tradition of men.
Such as liued in blindnesse and palpable ignorance, had a zeale to religion, such as it was, and it shall be sufficient to condemne our coldnesse and backewardnesse. It was well said and obserued, that in old time they were wont to say, What shall we giue the man of God, 1 Sam. 9. but now the Church-robbers say, Come, and let vs take the houses of God in our possession, Psal. 83.12. This is an euident token that there is small deuotion in men for the maintenance of true religion, as we shall shew afterward.
Secondly, it putteth the Ministers in mind Vse 2 of their duty, that they ought to labor among them that do maintaine them, and teach them in the word. It is great reason that he which looketh for his hire, should do his worke: and that he which intendeth to liue of the Gospel of Christ, should preach to others the Gospel of Christ. Such as are Drones and will not labor to bring hony to the hiue, are not worthy to eat of the hony. Such as are dumbe-dogges and cannot barke, may not eate of the childrens bread, nor expect or receiue the maintenance that is due to ye Ministers which are painefull. Such will not or cannot labour, and therefore ought not to eate, 2 Thess. 3.10. We must care more for the feeding of the flocke, then of our selues; and feare more the losse of the sheep, then the lacke of the fleece: for which I pray you, is more to be desired and of more price, the sheepe it selfe, or the fleece it carryeth? Is not the sheepe? is it not for them that Christ dyed? and ought we not to leaue ninety and nine in the wildernesse, and seeke out that which is lost, or strayed, that it starue not, and perish?Ezek. 34 2. Woe therefore vnto the shepheards of Israel, that eate and cloathe themselues with the wooll: that strengthen not the diseased neither heale the sicke, nor binde vp the broken, nor bring againe that which was strayed, neither seeke out that which is lost.
Woe vnto such as are entred into a painefull calling, and yet will take no paines in it: that haue a great work to do, and yet leade an idle & lazie life: yt take vpon them the labour of the Ministery, & yet follow their pleasures and pastimes, and doe nothing lesse then labour. What calling requireth greater study, to furnish themselues with matter, and to bring out of their treasury, things, both olde and new? And yet many there are that are entred into it, that scarce bestow one houre in a day, and sometimes in a weeke to preach the word, and to giue euery one in the family their bread in due season.
Hence it is, that some preach not at all, neither thinke it to be their duty to preach to the people. Others doe it so rawly and vnreuerently, that the stuffe they bring will not abide workemanship, and the meate they set forth, is vndigested. Such is their pride and ignorance that they dare vtter whatsoeuer commeth into their idle braines and their foolish mindes: and they feare not to sit [Page 345] downe in the chaire of Moses, that are not worthy to stand at the plough taile, or to sit in the Artificers shop: forasmuch as none of these ordinary trades and occupations can be discharged and performed without some preparation; and yet these dare ascend into the Pulpit, and stand aboue the people in the Name of God, without any meditation. Others there are that are of no ability, neither haue any gifts to teach. None more forward to catch from the people, and none more backeward to preach to the people; for indeed they are not able. What should the Church doe with such blinde guides? When Christ sent his disciples before he went to Ierusalem, to a town that was ouer against them, and told them they should find an asse bound, and a colt with her, cōmanding them to loose them & bring them vnto him, [...]. 21.3. 19.29. and charging them, If any man said ought vnto them, to say that the Lord had need of them: so it were fit that these two-legged and dumbe-tongued asses were loosed & sent away; howbeit we cannot say, that the Lord hath need of them, or that the Church hath need of them. [...]. 5 13. [...] 14.34. Neither can we say, they are the salt of the earth, forasmuch as they haue lost their sauour, and therefore are thenceforth good for nothing but to be cast out, neither are they meete for the land, nor profitable for the dunghill, but to be trodden vnder foot of men.
To these we may ioyne such as are better able to teach, but no whit more willing; that hide their gifts in the earth, and couer them vnder a bushell, like to that vnfaithfull and sloathfull seruant that exercised not the talent he had receiued. The more God hath bestowed vpon them, the more he requireth at their hands. Vse and practise encrease the gifts that are giuen vnto vs: but idlenesse and sluggishnesse doe diminish them. Though they haue mouthes to speake, yet if they open them not, they may be called dumbe dogges, as well as they that are ignorant. Though they haue tongues and throats to vtter a voyce, yet if they hold their peace, they may be called idle shepheards, forasmuch as they are the worke of mens hands, and not of Gods; Though they haue their eyes in their head, and can see farre, yet if they shut them and close them vp, they may be called blinde guides, that take vpon them to direct others, but cannot gouerne themselues. For it is all one to the people, whether their Ministers be ignorant, and cannot teach: or whether they be idle, and will not teach: seeing both these waies the Church goeth to ruine. And if there be any difference, such as are able to preach and will not, do the greater hurt. For touching these poore and silly soules that can doe nothing, they are not much regarded, or followed, euery man can point them out easily: but as for those that are counted great Clearks, and take themselues to be no small fooles, they draw many eyes after them, the people haue a great opiniō of them, they submit themselues vnto them, and seeke no further. They begin to thinke, that if hearing of the word were so necessary for them as some greene heads & precise fellows would make them beleeue, surely then those Ministers would preach more often; for they know Gods will, they are not ignorant of his word. So then, the blind and vnlearned Ministers are hurtfull, but the meanest sort of men in a manner can say of them, Alas, our Minister is no body, he is not able nor meet to teach vs, and therefore we must seeke food abroad, or else we are like to be famished: whereas the other sort are counted graue and stayed men, deepe Diuines, and great scholers, and the hearers so hang vpon their sleeues, that they will heare no other; they checke those that goe about to controlle him or his doings: they say, If wee were out of the way, he would tell vs, and if so much teaching were needfull, he would teach vs: if these things were euill, he would not vse them, for he knoweth what is what as well as the proudest of them all.
Neuerthelesse, Christ our Sauiour teacheth,Luke 10.42. that one thing is necessary, and that is, the hearing of his word: but these haue learned a heerer way to heauen then Christ could shew them; and more wisdome then he could teach them. But let them take heed that their wisdome be not turned into folly, and while they seeke a neerer way to the kingdome of heauen, let them beware lest they neuer come there. For if they wil learne nothing but when they list, and how they list, and of whom they list, and content themselues with a cold collation once in a moneth, or twice in a quarter, or foure times in a yeere, they will hardly attaine to sound knowledge and vnderstanding in the mysteries of godlinesse, and they shall be as farre from science as their teachers are from conscience. Other Ministers there are that so ouerlade themselues with liuings, that their maintenance is greater then their labor, and are willing for single worke to take double wages. They labour in one place, and receiue recompence for their labour in two places. If we should see a day-labourer worke diligently all the yere long with one man, and at the yeeres end aske his hire at the hands of two men, we would account it iniustice, and deny to pay him. These men that now we speake off, who are like vnto Issachar compared to a strong asse couching downe betweene two burdens, can labor but among one people,Gen. 49.14. and yet they will haue maintenance of two Parishes. If they obiect, that they diuide their labours, and take paines among them both: I answer, that helpeth not the matter, forasmuch as while they are absent from them and come not among them, they take as much of them as when they preach vnto them. If the day-labourer (of whom we spake before) should worke halfe the yeere with them, and require of them paiment for the whole yeere, they wold not be so simple to grant it, though [Page 346] they would be so shamelesse to demaund it. These are they that make the calling of the Minister, gainefull rather then painefull, and sildome or neuer thinke of the account which they are to make for the soules committed vnto them: and yet will be sure to haue the greatest maintenance that the Church, or Churches can minister vnto them.
Vse 3 Lastly, as this duty and doctrine serueth for the direction of the Ministers, that as they looke to be maintained, so all are not fit for this office, because they must preach in season and out of season, and not intangle themselues in matters and businesse of the world, that they cannot intend to giue themselues to reading, to exhortation, and doctrine: so it teacheth the people to haue a speciall care of their Ministers, that they leaue them not destitute and distracted for want of necessaries. They watch for our soules, and therefore wee ought to prouide for their bodies. We heard before, that the Apostle willeth the GalathiansGal. 6.6. to communicate of their goods to their Pastours that labour among them. Whereby it appeareth, that in those daies so soone as the Gospel began to be planted, the Ministers of the word began to be neglected in their daily ministration. For as the word it selfe was contemned, so were they also that preached it. If the word it selfe be had in price and estimation, the feete of them that bring glad tidings of peace, will be beautifull vnto vs, Rom. chapter 10. verse 15. And by this note wee may prooue our selues, whether the word be precious vnto vs, or not. If we regard not the Ministers in what condition they liue among vs but leaue thē in a most poore & necessitous estate, it is euident that we make little reckoning of the word it selfe. Where the Ministers are vilified and basely esteemed, it is manifest that the horrible contempt of the word it selfe reigneth there. And this is a notable policy of the diuell, wherby he vndermineth vs and cunningly getteth ground of vs. For he defraudeth the Ministers of their maintenance, that the Church may be spoiled of her Ministers. He knoweth wel, that if the Church should want the Ministers, and haue them taken out of the way, he might rage and rauen at his pleasure, kill and murther freely as he listed:Plutar. in the life of Demosthenes. as if the wolues could get the dogges that kept the flocke into their hands, they would destroy the sheepe without mercy. The diuell is a cruell and sauage wolfe, the Ministers are the keepers of the flocke, and watch ouer it: if they be any way remooued, the diuell will suddenly prey vpon them, and make hauocke of them.
Hence it is, that the Lord saith in the book of Deuteronomy▪ chap. 12.19. Take heed to thy selfe that thou forsake not the Leuite, as long as thou liuest vpon the earth. And in the 14. cha. 27 verse, he repeateth this exhortation againe, The Leuite that is within thy gate, thou shalt not forsake him: for he hath no part nor inheritance with thee. The Leuites were appointed of God to serue him, and to teach his people, that his Law might be knowne among them: and therfore it was great reason they should haue wherewith to maintaine them. A part of the inheritance belonged vnto them, as they descended of the linage of Abraham: howbeit God had put them from it, to the end they should not be combred with earthly things, neither troubled with tillage, nor distracted with any other businesse, but wholly giue themselues to the performance of their duties. And the people also must doe their duties vnto them. Great is the vnthankefulnes of this vnthankefull world. The wretched Idolaters that worship they know not what, spare no cost to maintaine their Priests; wheras in the meane season, such as serue God purely in their places, are in no account, and men are content not only to set light by them, but vtterly to forsake them. And what is the cause of this? surely because they reprooue vs for our sinnes, and suffer not euery man to doe what he listeth: which made the Apostle say, Gal. 4.16. Am I become your enemy, because I tell you the trueth? We all by nature desire liberty, and cannot abide to be touched by Gods word, we will not be reprooued. Wee had rather maintaine such as would neuer speake word vnto vs, then such preachers as exhort diligently, and rebuke sinne powerfully, and discharge their duties carefully. How many are there, that had rather nourish and keepe with great charge a great rabble of greasie Fryars, and an whole Couent of idle Monkes, to chaunt and houle all the day long, then to finde one painefull preacher to speake vnto them as he ought to doe? And how many are there if they might haue their owne choyce, that had rather pay their tithes and giue their money to ignorant persons and idle bellies, that can doe nothing or will doe nothing, then to faithful Pastours that are according to Gods owne heart, and might turne vs from darkenesse to light, and from the power of Satan vnto eternal life? Wherefore it is not without cause, that the Lord would not haue the Ministers forsaken which publish true doctrine in his Name. Neither doth this tend to the benefite of the Ministers, either onely, or principally: but to the good of the people themselues. For such as refuse to maintaine those that bring home vnto them the doctrine of saluation, doe bereaue themselues of the food of their soules, and the bread of life: which is all one as if they should goe about to starue themselues for hunger. When the Ministers teach this trueth of God, that maintenance is due vnto them, they are censured to preach for themselues and to seeke their owne profit, and to pleade their owne causes: howbeit this serueth for the common benefite of the whole people, and the generall welfare of the whole Church of God, that true religion might be maintained, obedience toward God [Page 347] continued, and the vnity of faith established.
So then, the people, in doing some good to the Ministers, doe more good to themselues: they minister to them in temporall things, but they receiue at their hands spirituall and eternall things: and therfore they are not to leaue them and forsake them, but to maintaine them, profit them, & to comfort them of whō they receiue comfort.
11 And the Lord spake vnto Moses saying,
12 Speake vnto the children of Israel, and say vnto them, If any mans wife goe aside, and commit a trespasse against him,
13 And a man lie with her carnally, and it be hid from the eyes of her husband, and bee kept close, and she be defiled, and there be no witnesse against her, neither she be taken with the manner,
14 And the spirit of iealousie come vpon him, and he bee iealous of his wife, and she be defiled: or if the spirit of iealousie come vpon him, & he be iealous of his wife, and she be not defiled:
[...]ent Pe [...] Numer.It is well obserued by some writers, that Moses intreateth in this Chapter of remouing of three impediments and hinderances that were among the people of God, one of vncleannesse, another of vnrighteousnesse, the third of suspicion. We haue spoken already in the former part going before, how impurity is to be banished, and how wrong and iniustice is to be purged. Now we come to consider, how euill surmises and suspicions are also to be taken away; which is done, by setting downe the try all of the suspected wife, whereby the innocency of the woman is reuealed, and the iealousie of the husband is remooued, and the trueth of the matter before hidden, is tryed. Before we spake of such crimes as are open & manifest: now of that which is not certaine, but only suspected: not cleere in it selfe, but doubtfull.
[...]t iealou [...]?But first let vs speake of Iealousie in generall, which is the bane and poison of marriage, and maketh that sociable life, to be vncomfortable, and mingleth it with worse then gall and wormewood. Iealousie therefore is a griefe of mind, arising from hence, that another is iudged to enioy that which we desire to haue wholly and properly as our owne, and none beside vs to possesse any part with vs. Heere then we cannot abide any community, but hate it as our enemy and the right cause of this iealousie. Or we may describe it otherwise on this manner, It is an affection proceeding from feare to haue that communicated to another, which we challenge and couet to retaine as peculiar and proper to our selues alone.
[...]ereof iea [...]ie consi [...].From hence it appeareth farther what the nature of iealousie is, to wit, that it is mixed and compounded, partly of loue, partly of feare, and partly of anger. Of loue, which admitteth no fellow partner in the thing he loueth.Th m. [...]. secund quaest. 28. art. 40. For as the king will suffer no companion to be equall vnto him, or partaker with him in his kingdome: so will the husband suffer no corriuall to mate him in his loue. Of feare, lest another enioy the vse of that which we cannot abide or suffer he should enioy. Of anger, whereby it commeth to passe, that he is ready to breake out to seeke reuenge and punishment vpon him yt hath offended him that way: as Pro 6.34. he beareth no ransome, For Iealousie is the rage of man, therefore he will not spare in the day of vengeance: he will not regard any ransome, neither will he rest content, though thou giuest many giftes. For in this doth the husband suppose, the estimation of his owne person, the dignity of his children, and the honor of his whole family to consist, whiles the wife keepeth the marriage-bed chaste and vndefiled, and giueth no iust occasion to be suspected of dishonesty and vncleannesse. And on the otherside, he accounteth all things in the house turned vpside downe, his person disgraced, his children embased, and his family turned into a stewes by the false dealing, and the leude practise of his vnchast wife. Hence it is, that Salomon saith, A vertuous woman is the crowne of her husband:Prou. 12.4. and contrariwise shee that maketh him ashamed, is as rottennesse in his bones. Wherefore God established this speciall Law in this place, both that false suspicion might be resisted, and that no crime (though neuer so closely and cunningly committed) should be vndetected. For albeit it be practised secretly, it shall be discouered openly, according to the saying of our Sauiour oftentimes repeated in the Gospel,uke 13.2. & 8.17. Matth. 10.26. There is nothing couered that shall not be reuealed: neither hid that shall not be knowne. Now let vs come to the order of the words.
In this tryall of the woman suspected of adultery, we are to consider two points: first,The order of the words. the setting downe of the Law. Secondly, the conclusion of the whole matter. In setting down the law, we are to obserue three points; first, the propounding of the cause is noted. Secondly, the determination of the cause is handled. Thirdly, the issue or euent of the whole processe is declared. Touching the matter or cause it is propounded in these foure verses, to wit, from the 11 to the end of the 14 verse: which is twofold in one and the same point of iealousie; one, if the woman haue committed adultery, from whence ariseth a iust and lawful iealousie: the other, if she haue not committed adultery, whence proceedeth a foolish and an euill grounded iealousie. The first point is propounded on this manner, Put the case a man haue a wife that hath gone aside and deceiued him, and committed fornication, and he doth not certainly know it, neither can euidently prooue it, because he can produce no winesse that saw her, and she will not make a voluntary confession of her fact committed. This is handled in the 11, 12, 13, and [Page 348] part of the 14. verse. The second is set down in this sort, Put case she haue not gone astray, neither hath beene defiled, which is briefly signified in the latter end of the 14. verse. In both these, whether she be guilty, or not guilty, the case is doubtfull, & the husband in perplexity of the matter: and therefore in the next words that come heereafter to be considered, the Lord himselfe deliuereth the way and meanes how the doubt may be dissolued, and that which is secret may be cleared and decided. Thus much touching the order.
Before we come to the doctrine that ariseth from hence, it shall not be vnprofitable or any whit from our purpose to answere such Obiect. 1 questions as arise out of this diuision. And first of all, forasmuch as nothing doth more crosse the law of loue and rule of charity, then to suspect euill of our neighbour, it may bee demaunded, to what end and purpose God giueth liberty to the husband to pursue his wife, following his corrupt humour, and suffereth him to call his wifes name and credit into question, defaming and shaming her with suspicion of adultery, when as oftentimes she is innocent? I answere, Answer. that God dealt with his people two wayes: sometimes he commandeth that which is simply and in it selfe good and honest, and forbiddeth that which in it selfe and owne nature is euill, as when he commandeth to restore, and forbiddeth a witch to liue, and infinite such like precepts.
Againe, sometimes he winketh at some euils that could not be auoyded, as it were bearing with an inconuenience, to remedy and to preuent a mischiefe. To the end they might sly from the greater, he tolerateth and permitteth the lesser euill. This we see euidently in the cause of diuorse, Deut. 24.1. He suffereth them to put away their wiues vpon priuate grudge and dislike, as he doth allow it simply in the case of adultery, Matth. 5.32. and 19.8.9. Not that he euer approued of it, but Christ saith it was for the hardnesse of their hearts, howbeit from the beginning it was not so. The like we might say of marrying many wiues, a common custome among the Patriarkes and godly kings, which was as a mighty streame bearing all things before it, it was permitted but neuer allowed:Mal 2.15. it was practised, but neuer pronounced to be lawfull. Sometimes therefore God giueth lawes, as Lord and God to their consciences, which did binde them for euer: and sometimes as a Lawgiuer, he tolerateth that which he could not take away, as Princes doe such abuses as haue taken roote among their subiects, and are growne to an head, so that custome is turned into another nature. For to beare with corruptions is one thing, and to remooue them is another. So in this place, howsoeuer the iealous head of the surmising husband offendeth against God, when vpon euery light occasion and suspicion he accuseth his wife that is innocent of adultery; yet lest he being wayward and head-strong, should rage and rise against his wife in fury, and lay violent hands hands on her, and so be his owne iudge and executioner, it pleased God to remedy that mischiefe, allowing them an ordinary meanes, to make tryall of their wiues, whether they were guilty, or not guilty of vnfaithfulnes and falsehood toward them. In the meane season God alwayes condemneth iealousie & suspicion arising without iust causes, & forbids to receiue a false accusatiō, not only against their wiues, but against any their friends, neighbors, or enemies, as we shall shew more afterward. And the Priest in this case, if he saw no cause of suspition that he could approue off, no doubt, both might and did put backe the husband and reiect his needlesse tryall; and therefore he is commanded, when he intendeth such a matter, to goe first of all to the Priest, euen as the leapers were sent to the Priest, who did pronounce them either cleane or vncleane, and was made a competent iudge in ye matter. So that al husbands were not altogether left to their libertie, to accuse without cause, & to try without proofe, and to suspect without occasion. And albeit the same allowance be not giuen to the wife, to make tryall of the suspected husband, yea though the spirit of iealousie come vpon her: yet the husband was warned hereby that he is no lesse guilty in the sight of God, who would also find him out in his sinne: and that he ought to deale with all meekenesse and moderation with his wife, as it is noted touching the Pharisees, when Christ said to them that would haue the woman taken in adultetery to be stoned,Ioh. 8.7 9. Let him that is without sinne among you, cast the first stone at her, they which heard it, being conuicted by their owne conscience, went out one by one, beginning at the eldest, euen vnto the last: Thus much touching the first Question.
Againe, others may obiect and say, What Obiect. 2 needed this solemne meanes of purgation, which was to be put in practise by so many seueral ceremonies, some to be done by the husband, some by the wife, & some by the Priest: forasmuch as there was a neerer course, and a more ready way to bring the matter to light? For the high Priest hauing on his breast-plate, might in all doubtful and difficult cases whatsoeuer, haue asked counsell of God, and giuen answer vnto men, as Numb. 27.21. Exod. 28.30. and in the bookes of Samuel. This was practised oftentimes, when the people of God were in distresse, and vncertaine what to doe: Whereas this law of tryall of the suspected wife, was not often, if at any time it was practised. As for that which is read and found in the forged and counterfeit Gospel of Iames, Da [...]d [...] that the blessed Virgin espoused to Ioseph, had these bitter waters giuen vnto her, and that she dranke of them, and thereby cleared her selfe, is no better then a grosse fable of some idle head, hammered in the times of darknesse, [Page 349] and vented abroad to deceiue the simple. I anwere [...]swer. to the obiection, that the hauing of one means is not the taking away of another. True it is, that it is needlesse to be done by more wc may be done by fewer: but repetition and iteration of moe meanes in Gods matters is not needlesse. In earthly things we say commonly, that store is no sore: and that if a man haue two strings to his bow, it is the better, [...]tle. 4.9. so that in all things two are better then one. A more plentifull prouision doth not hurt, but helpe. Howbeit, it pleased God to adde this meanes also to diuers others, to declare how greatly he hateth and detesteth adultery, and that thereby he might terrifie all women, and make them afraide to commit secret sinne, through the reproach and infamy they were compelled to vndergoe, if they should giue any suspicion of adultery vnto their husbands.
Obiect. 3 Lastly, the question must be asked, what is meant in this place by the spirit of iealousie, when it is said, If the spirit of iealousie come vppon him, verse 14. [...]swer. I answer, it is an Hebrew phrase and manner of speaking, noting thereby an eager and earnest desire, a feruent and forward inclination vnto any thing; which are deepely rooted in their hearts. So that the Hebrewes cal all earnest inclinations, and passionate affections by the name of the spirit, as the spirit of lying, 1 King. 22.13. the spirit of giddinesse, Esay 19.14. the spirit of drowsinesse, Esay 29.10. the spirit of vncleannesse, Zach. 13.2. the spirit of fornications, Hos. 14.12. the spirit of errour, 1 Ioh. 4.6. In all which places it signifieth the exceeding forwardnesse and wonderfull pronenesse of mans corrupt nature vnto those euils, as though the soule were wholly set vpon them, and minded nothing else.
Againe, by a figuratiue speech, it pointeth out vnto vs the chiefe author and principall cause from whence it is deriued, euen Satan the vncleane spirit, the euill spirit, the worker of all wickednesse, the first father and founder and fountaine of all sinne whatsoeuer. For euen as when we reade of the spirit of wisedome and meeknesse, the spirit of knowledge and vnderstanding, the spirit of grace and prayer, the spirit of prophesie, of faith, of a sound mind, and such like, it signifieth not only the seuerall effects and gifts, but the author and giuer of them from whence they proceed, to wit, the holy Ghost: so likewise, to apply these things to the point and purpose we haue in hand, the spirit of iealousie mentioned in this place, giueth vs to vnderstand two things: first, the swing and sway that this corrupt affection did beare in this people; as they transgressed sundry wayes against their wiues, both by taking many wiues together, and by putting them away so soone as they displeased them, so they gaue themselues exceedingly to nourish euill thoughts, suspicions, and surmises against them, as if they might vse them at their owne pleasures, and were not giuen them to be their companions, Mal. 2.14. and so made two persons in one flesh.
Secondly, we learne thereby from whence iealousie commeth, to wit, from the euill spirit; the diuell is the authour of it, who soweth the seedes of malice, and setteth debate betweene a man and his wise, and disturbeth their peace and tranquility, and kindleth dissension as it were a fire burning among them, that they might pull downe their house with their owne hands: forasmuch as an house diuided against it selfe cannot stand, and euery kingdome diuided against it selfe, is brought to nought. Matth. 12.25.
Wherefore, heereby they are put in minde to beware and take heed, lest by these blinde and vncertaine suspicions, they offend the Maiesty of God, that hateth and abhorreth all false suspicions, trouble the quietnesse of their owne family, corrupt the ordinance of marriage, and bring a perpetuall slander and reproach vpon themselues.
Thus much of the questions: now we come vnto the doctrine.
And the Lord spake vnto Moses, saying, Speake vnto the children of Israel, and say vnto them, If any mans wife goe aside, &c. In these words we see God maketh a Law touching the iealousie of the husband toward the wife whom he suspecteth of adultery. And albeit this ceremony heere touched be a part of the legall worship which hath no place of practise in the Church of Christ, where no such thing is permitted; and though we neuer read of any that vsed this remedy to rid himselfe of iealousie, & to detect his wiues adultery: yet there is a morall equity in it, wc concerneth vs & all others to the end of the world: & indeed it belongeth to the obseruation of the seuenth commandement, and of the ninth commandement, which require the chastity of the person, and the innocency of our good name. The ende of the seuenth commandement, is to teach, both that as God is the authour of mariage, so he is the reuenger of the breach of it, being the most holy couenant of all other: and that women should not pollute and prostitute themselues to be common through hope of impunity and of escaping without punishment. The scope and drift of the ninth commandement, which forbiddeth false witnesse-bearing, is to take order for the honour and estimation and good name of our brethren, that they bee not slandered and defamed: and if of all our brethren and neighbors, much more of the wife which is the neerest neighbor. So then, God restraining such breaches and abuses, declareth euidently, that hee doth not allow the iealousies that euery fond or hare-braind husband conceiued in those dayes; neither doth enact or establish this Law in fauour of them, but rather in fauour of the innocent wiues, that they bee not headily and hastily cast off without cause, and thereby a way made for more [Page 350] vsuall and more often diuorsements, which were too common already among that people.
Wherefore, he reprooueth and checketh this euil spirit of tormenting iealousie, as hauing no good ground or warrant from God and his word. From hence we learne, that it is the part of a good and godly man,Doctrine. We must interpret all doubtfull things to the best. to interpret all doubtfull things to the best, as much as may be. This we see practised by Iacob, when he saw the party-coloured coate of his sonne Ioseph stained with blood, and knew not what was become of him, he said, It is my sonnes coat an euill beast hath deuoured him, Gen 37.33. Iosepth is without doubt rent in peeces. The matter was doubtfull, how he should come to his end, and very suspicious, the circumstances were to be examined: his brethren were throughly to be examined of the time and place, when and where they found the garment, the place was to bee viewed where he is supposed and suspected to be deuoured, forasmuch as some part and parcell of him would haue remained. When Iezebel was eaten with dogges the skull and the feete, 2 King. 35. and the palmes of her hands remained: so might somewhat of him bee found out, or at least the men of that place were to be asked whether any rauenous beast haunted those quarters. But Iacob was so ouercome with sorrow, that he hath the euill beasts in his owne house, and yet cannot discerne them, and is so carried away with credulity to beleeue the forged tale of his treacherous sonnes, that he least suspecteth where the greatest cause of suspition was, forasmuch as he could not be ignorant that they hated him in former time.Gen. 37.4. But not knowing where the fault lay, nor able to try out the fact, he enterpreteth and expoundeth all in the better part, he concludeth that surely some rauenous beast had torne him in peeces. The like we might say of Izhak the father of Iacob, when he came to him in the name and garments of his eldest brother, being doubfull who it should be, because the voyce was Iacobs voyce, but the hands were the hands of Esau, Ge. 27.22.23. in the end he concluded that it was Iacob, and so blessed him. We haue many examples seruing for confirmation of this truth in the new Testament. In the first Chapter of Matthew, when the virgine Mary was found to bee with child by the holy Ghost, and Ioseph was ignorant what to think of it being espoused vnto him, hee reasoned with himselfe that either she had committed adultery after their contract, or else fornication before the contract: in the end of after he had considered this seriously in his mind he resolueth vpon the lesser, that she had committed fornication, and so belonged to another rather then to him: as Matthew 1.19. Ioseph her husband being a iust man, and not willing to make her a publike example, was minded to put her away priuily, to wit, that she might be giuen to wife to him that had accompanyed with her.
In like maner after that Peter had reproued the Iewes, because they had denyed Christ in the presence of Pilate, preferred a vile cut-throat and murtherer before him, & killed the Prince of life, whom God had raised from the dead and glorified in heauen, and set their sins in order before them: he exhorteth them to repentance, saying vnto them, Now brethen, Acts 3.1 [...]. I wote, that through ignorance ye did it, as did also your rulers.
All sinne is committed either of infirmity or of obstinacy; either of setled purpose, or of frailty: either of knowledge, or of ignorance: and howsoeuer it be committed, it cannot be excused,Luk. 12.47.4 [...] because the seruant that knew his Lords will, and prepared not himselfe, neither did according to his will, shall be beaten with many stripes, but he that knew not, and did commit things worthy of stripes▪ shall be beaten with few stripes, &c. Heb. 6.9. Now the Apostle iudgeth and perswadeth himselfe the best things of them, that they sinned of ignorance rather then of malice.
And in the 26 Chapter of the same booke, Paul, that he might winne Agrippa the king to the kingdome of God, and perswade him to become a Christian, saith vnto him, O king Agrippa, beleeuest thou the Prophets? Acts 26.27. I know that thou beleeuest. It was vncertaine, whether hee would beleeue or not, and therefore by this rhetoricall communication he iudgeth the best, that he beleeued. All these testimonies serue to moue vs to the practise of this duty, that when things are doubtfull and may bee diuersly taken, we ought to expound them with the most fauourable construction, and friendly interpretation, and gentle mitigation.
This point is farther to bee strengthened Reason 1 vnto vs by the force of reason. First of all, it is a signe of charity not to stretch things to the vttermost: as contrariwise it betokeneth little loue and much malice, when wee open our mouthes to speake all manner of euill of our brethren. Hence it is that the wise man saith, Prou. 10.12. Hatred stirreth vp strife, but loue couereth all sinnes.
And the Apostle teacheth as much of charity, 1 Corinth. 13, 5, 6. It doth not behaue it selfe vnseemely, it seeketh not her owne, it is not easily prouoked, it thinketh no euill, it reioyceth not in iniquity, but reioyceth in the truth. If then there be any true charity in vs, to seeke the good, or desire the good of our brethren, we ought to testifie it by this, euen by iudging of their mindes and meanings, of their words and actions according to this rule.
Secondly, it is the rule of common equity, Reason 2 which nature it selfe teacheth, that as we wish to be dealt withall, and to bee done vnto, so ought we to do & deale toward others. Now there is none of vs all, that would willingly be expounded wrongfully, and censured vncharitably, but craue to haue all things taken in the better part. Wee would not haue our words altered, wrested, corrupted, stretched, [Page 351] and strained beyond our meaning, as cloath vpon the tainters aboue measure: and therefore we ought so to behaue our selues toward others. This doth Christ our Sauiour deliuer to his disciples, Matth. 7.12. All things whatsoeuer ye would that men should doe to you, doe ye euen so to them: for this is the Law and the Prophets. We are in this case so to deale with others, as we desire that others should deale with vs: so that as the former reason was grounded vpon charity [...], this is grounded vpon equitie.
Reason 3 Thirdly, it is a signe or fruit of heauenly wisedome giuen vnto vs of God, which teacheth vs how to carry our selues in our callings one toward another. This doth the Apostle Iames lay before vs in his Epistle, chap. 3.17. The wisedome that is from aboue, is first pure, then peaceable, gentle, and easie to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisie. If then, we bee ready alwayes to iudge the best, to speake the best, and to thinke the best of things that are doubtfull, we shall shew our selues to haue the grace of heauenly wisedome, which is a perfect guide to direct vs in the parts of our life. On the other side, to carry our selues strangely and vncharitably toward our brethren, is the note of a man caryed away with that wisedome, which is earthly, sensuall, and diuelish: which is bred beneath in the earth, sauoureth of our corrupt nature, and is taught vnto vs by no other master then the diuell.
Vse 1 Let vs make vse of this point to our selues. First, it teacheth, yt to be whisperers and takers of all in the euill part, is a testimony of an euill conscience, and a token of an euil man. He that is a good man himselfe, doth hardly thinke others to be euill: he that hath a sound heart, and is a true Israelite in whom is no guile, doth not easily suspect others to be hypocrits and dissemblers. Such as come into the Lords courts and present themselues before him, in conscience of their duety, in reuerence of his Maiestie, and for their encrease in true piety, are with much adoe drawn to beleeue, that others draw nigh vnto God with their mouth, and honour him with their lips, [...]. 15.8. and that their hearts are farre from him. Such as labour aboue all things, to approoue themselues before God, the searcher of all hearts, and to do that which they doe in godly sincerity, cannot lightly be perswaded that others are so carnall, as to doe all to be seene of men, [...] 6. [...]. and to please themselues with the foolish praise of mortall men. Contrariwise, such as are prophane in heart, loose in life, filthy in talke, and euery way carnall in conuersation, doe iudge the same of others, and measure them by the deceitfull rule of their owne actions. This is noted as a capitall euill by the Apostle, Rom. 1.29. where he ioyneth together maliciousnesse, enuy, murther, debate, deceit, malignity, whisperers, backebyters, haters of God, despitefull, such as are without naturall affection, vnplacable, and vnmercifull, and sheweth that such are full of all vnrighteousnesse. WhisperersWhat whisperers are. are they, that by close and secret accusations raise suspicions and surmises, and sow the seedes of strife and contention, whence is reaped too plentifull a crop of malice and mischiefe. They set friends together by the eares, and oftentimes as with a violent winde ouerthrow whole houses and cities, and turne them into dust and ashes: assuring our selues that where enuying and strife is, Iam. 3.16. there is confusion and euery euill worke. Whatsoeuer they heare of others, they are ready to cary to others with a swift foot, and a corrupt tongue, and a malicious heart, to kindle the coales of hatred among men. They liue by the fallings out of others, and thriue by iarres, as the carrion crowes doe vpon the carcasse. If they know any occasion of anger to arise, they are at hand to turne it into wrath and malice, and to make the parties thereby to be farther from reconciliation; like to Achitophel when Dauid and Absalom were vp in armes, who by his diuellish policy deuised a meanes to cut off al hope of reconcilement and of vniting them together againe.2 Sam. 16.21. Or they are like to male-contents, that had rather liue vpon the spoiles of others, then take paines themselues, wishing that all things were in a tumult, confusion, and combustion, that they might catch the goods belonging vnto others, & holding this principle, that it is good fishing in troubled waters.
Wherefore it is a notable exhortation of the wise man, Prou. 6.16, 17, 18. 19. These sixe things doth the Lord hate yea seuen are an abomination vnto him: a proude looke, a lying tongue, and hands that shed innocent blood, an heart that deuiseth wicked imaginations, feet that be swift in running to mischiefe, a false witnesse that speaketh lyes, and him that soweth discord among brethren. Of this kinde there are many seuerall sorts: first, a relation of the bare words against the meaning, as Matth. 26.69. At the last came false witnesses, and said, This fellow said, I am able to destroy the Temple of God, and to build it in three dayes. Christ spake some such words, Ioh. 2.19. but neither altogether the same, neither to the same end and purpose, because he spake of the Temple of his body.
This is a breach of the ninth commandement, the which albeit it be more cunning in the rest, yet it argueth greater malice, when for want of other matter, and better proofe, we set their owne words vpon the racke, and stretch euery ioynt of them out of their place.
Secondly, to open the secret sinnes of our neighbour to any man, especially if hee commit them of infirmitie; contrary to the general rule of Christ, Matthew 18. verse 15. If thy brother shall trespasse against thee, goe and tell him his fault betweene thee and him alone: if he shall heare thee, thou hast gained thy brother.
This is the right and ready way to gaine our brother, to make his sinne secret and as it were to couer it with a garment, so long as [Page 352] there is any hope by priuate exhortation and admonition to winne him. To blaze abroad and to publish to the knowledge of others their frailty, is not the way to gaine them, but to stirre them vp against vs, and to harden their hearts, and to stop their eares when wee speake vnto them. For except it appeare vnto those whom we exhort or reprooue, that wee loue them, and that our admonitions proceed from that fountaine, we shall neuer doe them any good, neither will they euer regard our words, but they will seeme harsh and vnpleasant vnto them.
Thirdly, euill suspicions, when nothing can be done of our brother, be it neuer so honest or religious, but we suspect the worst of it, and speake the worst of it; whereas loue is not suspicious, but hopeth all things, endureth all things, beareth all things, beleeueth all things, 1 Cor. 13.7. Hence it is, that the Apostle teacheth, that the end of the commandement is charity out of a pure heart, and of a good conscience, and of faith vnfained, 1 Tim. 1.5. and in the last Chapter of that Epistle, he yoketh enuy, strife, railings, and euil surmisings together, the which whosoeuer follow after, do know nothing concerning godlinesse.
Lastly, to accuse our neighbour for that which is true and certaine through hatred and malice, and with a purpose to hurt and destroy (if we can) him that we accuse, and against whom we complaine: as appeareth, 1 Sam. 22.9. in the example of that dogged and diuellish enemy Doeg, who was appointed ouer the seruants of Saul: he said, I saw the sonne of Ishai when he came to Nob, to Ahimelech the sonne of Ahitub, who asked counsel of the Lord for him, and gaue him victuals, and the sword of Goliah: of whom Dauid sath in one of his Psalmes, Thy tongue deuiseth mischiefes, Psal. 52.2, 3, 4. like a sharpe razor, working deceitfully: thou louest euill more then good, and lying rather then to speake righteousnesse: thou louest all deuouring words, O thou deceitfull tongue. All these particular points teach vs, to beware of whispering, and construing of all things in the euill part.
Vse 2 Secondly, it condemneth all rash iudgement, when we iudge amisse of others, both of an euill minde, and for some euill end. Christ giueth vs warning to beware of this wickednesse, Matth. 7.1, 2. Iudge not, that ye be not iudged: for with what measure ye mete, it shal be measured to you againe. And the Apostle Iames maketh the like exhortation, chap. 3.1.2. My brethren, be not many masters, knowing that wee shall receiue the greater condemnation, for in many things we offend all. Cicer. act. 2. in Verr. These rash and rigorous iudges neuer regard nor consider their owne offences: they can search and sift into other mens actions, as men winnow wheate, and yet are carelesse of themselues. The heathen accounted it intolerable, to reprooue other men when themselues are as faulty. This is no better then Pharisaicall hypocrisie. This is done diuerse wayes. The first is, when a man hath done good things holily, purely,The fir [...] [...] of iudge [...] and sincerely, we iudge them done hypocritically, dissemblingly, and wickedly.
This iudgement is a wrong iudgement, and forbidden in the word of God. This was the practise of the diuell toward Iob, chap. 1.9. and 2.4. He was a iust man, one that feared God, and eschewed euill. Satan charged him to doe all hypocritically, only because God had blessed him, and made an hedge about him, and about his house, and about all that hee had on euery side, so that his substance was increased in the land: and therefore he suggesteth, that if God would put forth his hand now, and touch all that he had, he would curse him to his face. As the diuell himselfe dealeth, so deale the children of the diuel with the faithfull. He is the old serpent which deceiueth the world, and accuseth our brethren before our God day and night, Reuel. 12.9.10. so also doe his children that beare his image, and are transformed into his likenesse. These are vniust and wrongfull censurers of the deedes and actions of other men, whereof there are many in the world.
If the godly giue themselues to prayer, a duty that God so often commandeth, and his children haue so often practised with great fruit and successe, and would not omit or giue ouer, though it should cost them their liues, Dan. 6.11. it is censured to be counterfeit holinesse. If they be troubled more then other men, and are chastened euery day, their enemies hit it in their teeth, that they are plagued for their sinnes. If they be afflicted in conscience, that they feele the burden of their sinnes pressing sore vpon thē, they are iudged to be madde and out of their wits. If they delight to heare the word publikely, and to be conuersant in reading and searching of the Scriptures priuately, they are accused to be precise: and whatsoeuer they doe, they shall be charged to do it, not sincerely, but corruptly: not in trueth, but in outward shew: not from the heart, but from the mouth and lips onely. This was the offence of Eli toward Hannah, he being a weake man full of infirmities, though otherwise godly and diligent in his office. For when he saw, how onely her lippes mooued, 1 Sam. 1.13 14. but her voyce was not heard, because she spake in her heart to God by prayer, he thought she had beene drunken, and he said vnto her, How long wilt thou be drunken? put away thy wine from thee. See, how ready he was to iudge amisse of her action, and to call good euill. This was also the sin of Iobs wife, and of his friends, they thought him to be an hollow hypocrite, and a deep dissembler, because they saw him strangely visited by so strange a visitation, Iob 4.7. Thus did the wicked Iewes vsurpe authority ouer the Gentiles, and censured them at their owne pleasures, they said vnto them, Esay 65.5. Stand apart, come not neere me, for I am holier then thou; and yet they were greeuous sinners themselues, as a smoake in [Page 353] Gods eyes, and as fire that burneth continually.
So when the Apostles, were filled with the holy Ghost, and began to speake with other tongues, as the spirit gaue them vtterance; others mocked them, and said, They are full of new wine, Acts 2.13. This iudgement is iustly condemned, being quite contrary to the rule of loue, which doth interpret all things in the best part, and is in nothing suspicious: and therefore we ought not to iudge wrongfully, corruptly, and maliciously of those godly actions, which we see the children of God to doe. And if it shal fal out at any time (as it may fall out many times) that we be laden with the burden of such surmises and sinister suspicions of hypocrisie and a double heart; yet we are not to be daunted and dismayed by them, or to giue ouer our hold in the faith, but know assuredly that this is no new thing, and therefore no strange matter is befallen vnto vs. The dearest Saints and seruants of God haue felt this euill, and haue had experience of this mischiefe of the tongue. We must not looke for an higher estate, or better condition, then Christ and his Apostles had. When he sought to destroy the kingdome of Satan, and cast out diuels by the finger of God, they charged him to doe it by the power of Satan, Matth. 12.24. It were intolerable pride and presumption, for the seruant to climbe higher then his Lord, or the disciple to striue to be aboue his Master.
The second kind of iudging, [...]e second [...]d of iudge [...]ent. is when men haue committed euill things, which of themselues are worthy to be condemned, and wee iudge them that haue so offended to be without all hope of repentance or recouery, and to be cast off for euer, to be out of Gods fauour, and to be reprobates. This is not onely to arrogate a mastership ouer them, but to step vp into the seat and secrets of God. For who hath reuealed that vnto vs? or who hath been of his counsell? The things reuealed in the word belong vnto vs and to our children, but secret things to the Lord, Deut. 29.29. That this iudgement is altogether forbidden, may appeare both by precepts that restraine it, & by examples that condemne it. Euill men must be instructed with meekenesse, not condemned with rigour and rashnesse, proouing if God peraduenture will giue them repentance to the acknowledging of the trueth, and that they may recouer themselues out of the snare of the diuell, who are taken captiue by him to do his will, 2 Tim. 2.25 26. Likewise the Apostle setteth down the like commandement, 1 Cor. 4.5. Iudge nothing before the time, vntill the Lord come, who both will bring to light the hidden things of darkenesse, and will make manifest the counsels of the hearts; and then shall euery man haue praise of God. Let vs to these precepts adde such examples as wee find in Scripture, and out of many, select and sort out some few. Manasseh king of Israel is one of the most memorable obiects of Gods mercy; he was a sorcerer and coniurer, an idolater and murtherer, he made his sonnes passe through the fire, he dealt with a familiar spirit, and vsed witchcraft, he made Iudah, and the inhabitants of Ierusalem to erre, and to doe worse then the heathen whom the Lord had destroyed before the children of Israel, 2 Chro. 33.6.9. yet when he humbled himselfe, and prayed vnto God, he was pardoned. Mary Magdalene was a woman defamed and defiled with much sin, out of whom were cast seuen diuels, yet shee was conuerted and accepted. Paul acknowledgeth himselfe not worthy to be called an Apostle or disciple of Christ, he had beene an oppressour, a blasphemer, and a persecuter of the Church of God; yet he was receiued to mercy, because he did it ignorantly through vnbeleefe, 1 Tim. 1.13. The Iailer mentioned in the Acts of the Apostles dealt very roughly with Paul and Silas, and cast them into the inner prison, and made their feet fast in the stockes: but when God once touched his heart, suddainely he called for a light, and came leaping in, and trembled, saying, Sirs, Acts 16.30. what must I doe to be saued? I will conclude this point with the example of the theefe that was condemned for theft, and crucified with Christ, he had spent all his dayes in his wicked and vngodly courses, he was no better then his fellow, they had one purse and determined to fill their houses with spoile, and priuily laid wait for the innocent without cause, and continued thus vntill the end of their liues: yet God in mercy looked vpon one of them, and called him to the state of grace, as it were at the last gaspe, and pulled him as a brand out of the fire, saying vnto him, This day shalt thou be with me in Paradise, Luke 23.43. A man would haue thought that these, at least some of them, had bene desperate persons, forlorne men, without hope of repentance or likelihood of saluation: and yet behold how God that hath the hearts of all men in his owne hand, turneth whom hee pleaseth into the right way and when it pleaseth him, like the housholder in the Gospel, in who called labourers into his vineyard at all houres of the day, Mat. 20. The meditation of these things ought to stay vs from corrupt iudgement, which argueth that we are destitute of true loue toward our brethrē, to guide vs in all our dealings with them.
The third kinde of iudgementThe third kind of iudgement. is occupied about things indifferent. The first was touching good things: the second touching euil things. The first is when good men are made hypocrites, the second is when euill men are made reprobates. The first is, when good actions are made bad: the second, when bad actions are made worse then they are, as if they separated and secluded from heauen. The third is concerning indifferent things, that in themselues and their owne nature are neither good nor euill. In this we offend, when men doe things indifferent, which being things Lawfull may bee done either in faith or without [Page 344] faith, either with a cleane heart or an vncleane: and we iudge such an action to be wicked; which notwithstanding cannot be so censured, but is to be accounted good or euill according to the intention or affection of the doer.
Our Sauiour Christ did conuerse much with Publicans and sinners, to the end hee might doe them good by drawing them to God from the kingdome of Satan, and making them inheritors of the kingdome of his Father. A worke which in all respects was most righteous and holy, yet they iudged him to be a friend and fauourer of wicked men, as Luke 7.33, 34. Iohn Baptist came, neither eating bread, nor drinking wine, and ye say, He hath the diuell: the Sonne of man is come, and eateth and drinketh, and ye say, Behold, a man which is a glutton, and a wine-bibber, a friend of Publicanes and sinners. So when we speake louingly and kindly, we are censured to be flatterers. Thus was Dauids kindnesse ill accepted, and worse rewarded of Hanun king of the Ammonites: for when he sent his seruants to comfort him after the death of his father,2 Sam. 10.3.4. his Nobles perswaded him that he sent not his seruants to shew him any kindnesse, but to be as spies to search the citie, and to seeke meanes to ouerthrow it.
This kinde of iudgement the Apostle forbiddeth, Rom. 14.3.4. Let not him that eateth, despise him that eateth not; and let not him that eateth not, iudge him that eateth, for God hath receiued him: who art thou that iudgest another mans seruant? to his owne master he standeth or falleth: yea, he shall be holden vp for God is able to make him stand. Eating or not eating, is a thing indiffrent, & therfore free to do or not to do, so that it be without offence. Wherefore it is a breach of charity (which cannot iudge of the secrets of the heart) to make a rent in the Church for so small a matter, as it were of a sparke to kindle a great fire. Such as were strong in faith, and did eate all things without difference, knowing that they are sanctified by the word of God and prayer, 1. Tim. 4.5. did despise the weak that did not eate, and were perswaded they ought not freely without difference to eate all things: they called them to vse their liberty and eat of all that is sold in the shambles, and such as refused, they laughed them to scorne as Iewes by imitation not Christians by profession. On the otherside, these weake ones, not instructed in the liberty that Christ had purchased, did disdaine them as prophane persons, as enemies of Moses, and transgressors of the Law of God and made scruple of conscience, to eat that which they accounted vncleane. Thus did both sorts sinne, and offend against God and their brethren.
The like we might say, touching difference of dayes, which we spake before of diuersitie of meates;Rom. 14.5. This man esteemeth one day aboue another day, & another man counteth euery day alike: let euery man be fully perswaded in his mind. Thus we see, that in things indifferent,Conte [...] alwayes about the [...] in diffe [...]en [...] euen in the Apostles times, the Church hath beene oftentimes shaken, and in a manner rent and torne in peeces, like a ship that is riuen and in danger of drowning. For it hath so bitterly contended about ceremonies, that it hath beene like almost to lose the substance; as if the seruants in a house should wrangle so long whether it be swept cleane enough, vntill euery one in a manner forget to doe his duty. And if such contention arose while the master builders were yet aliue, and the chiefe pillars of the house of God remained to beare vp the building, and to put them to silence that sought to vndermine it: alasse how may wee thinke it went with the Church, after their departure? It is needlesse heere to remember, what a trouble and Tragedy, Victor, Euseb [...]. 5. cap. 14. sometimes Bishop of Rome, stirred vp in ye Church, about the keeping of Easter, and touching vnleauened bread: as men should contend and go together by the eares about the shadow of an asse, or the haire of a goate,Eras [...] [...] ▪ cent. 3. [...]. 1. or striue about smoake and matter of no value.
And yet this controuersie occupied the heads and pennes, and tongues of the learned, almost in all places where the Gospel was preached, and Christianity professed: yea, they proceeded in bitternesse of spirit so farre, that some were ready to excommunicate others. But we need not fetch examples so farre from home. I would we had not lamentable experience of the trueth heereof among our selues, these stirres and hurly-burlies remaining in remembrance, and as it were freshly bleeding before our eyes, the which euery one should carry water to quench, rather then poure oyle into the fire to make the flame greater: and bring a garment to couer the nakednesse of those that haue raised them, rather then lay them more bare.
The peace of the Church ought to bee so deare vnto vs, that we should buy it though at an vnreasonable rate; and albeit it fly from vs, wee ought to pursue after it, so that it should not be forsaken through vs, neither should brethren contemne or condemne one another for trifles. Let the strong yeeld and condescend to the weake, and this is to their praise and glory. God receiueth both the strong and weake as his children, so that they are partakers of the adoption of sonnes: and therefore it is a great shame and reproach to despise or despite one another, forasmuch as that dishonour returneth vpon God their Master.
Let vs account those as the sonnes of God, as the members of Christ, and as parts of the Church, which professe the faith, and ioyne with vs in the word and Sacraments, and professe the same communion of Saints.Rom. 1. [...]. Let vs not condemne another mans seruant, as if we had iurisdiction and authoritie ouer him: but the strong haue no power ouer ye weake, nor these haue no power ouer them; for neither of them [Page 355] are masters ouer other, both of them beeing seruants of one common Lord and Master, who accepteth and receiueth thē for his owne seruants. Both of them then are another mans seruants: both of them are fellow-seruants, & subiect alike to their Master, before whose iudgment seat we must appeare, Rom. 14, 10, 12. and euery one of vs giue an account of himselfe to God. Wherefore, it is an vniust thing for one seruant to iudge another seruant, much more to condemne him. Let euery man be perswaded of his worke in his owne heart, and doe nothing with a doubtfull conscience, whether it please God or not. Let the word of God be the rule of our faith, whereby his will is fully knowne, and sufficiently proued. Let vs in all things giue thankes vnto God, whether we be strong or weake, young or olde in the faith: and let this be the end of all our actions, and of our whole life, to wit, the glory of God. For as he is the beginning, of whom are all things: so hee is the end to which all things tend and are to be referred, inasmuch as he hath made all things for himselfe, so that we must conclude with the Apostle; Of him, and through him, and for him are all things, to him be glory for euer, Amen, Rom. 11, 36. Let vs know, that as wee are not to liue vnto our selues, so we shall not die vnto our selues. We are not our owne, to do what we list, for that were to liue to the flesh: if we liue, wee must liue to the Lord, that when we die, we may die to the Lord. Let vs consider that it belongeth to Christ to iudge of the workes & consciences of others, we shall stand to be iudged at the tribunall seat of this common Iudge, & therefore ought not to iudge one another. Let vs not lay snares to entrap, and stumbling blockes to offend our brethren, and baits to entangle them, and hookes to catch them, that we may prey vpon them: For woe to that man by whom the offence commeth; [...]th. 18, 7. which is as much as to lay a stone in the way, whereat the vnwary passengers may stumble. Let vs walke by the rule of loue, and take heed we hurt not our brethren, for whom Christ died: and as in the members of the body, wee fauour and tenderly touch that part which is weake, and if need require, binde it vp and heale it: so it ought to bee in the mysticall body of Christ Iesus, that is, the Church; we must loue, cherish, and strengthen one another, and do seruice one to another. Such then as greeue, vex, hurt, and damnifie one another, are destitute of charity, which is a band to knit vs together. Let vs not striue about things indifferent, that are neither good nor euill: the kingdome of heauen doth not stand in them, neither doth the doing or not doing of them simply please God, neither doth the saluation of the Church consist in them, according to the saying of the Apostle, 1 Cor. 8, 8, 9. Meate maketh vs not acceptable to God, for neither if we eate, haue we the more; neither if we eate not, haue we the lesse: but take heed lest by any meanes this power of yours be an occasion of falling to them that are weake. And in the Epistle to the Romanes, hee saith, chap. 14, 17. The kingdome of God is not meate, nor drinke, but righteousnesse, and peace, and ioy in the holy Ghost: and 1 Tim. 4, 8. Bodily exercise profiteth little, but godlinesse is profitable to all things, &c. To conclude, let vs doe those things that belong to peace, and beware of strife & contention; if any man list to contend about these things, we haue no such custome, neither the Churches of God: let vs ioyne heart & hand together to edifie the Church, as they that build an house do communicate their labors, vntill they haue finished and made an ende of their worke.
But some man may say, Obiection. Is all manner of iudgement vnlawfull? Or is a man in all cases forbidden to iudge? I answer, Answer. No: there are some iudgements lawfull, and these both are publike and priuate.
The first is the iudgement of the Magistrate, whose office is to try the liues and actions of men, that they may punish offenders, and reward them that do well. It is their duty to sing both mercy and iudgement. Psal. 101, 1. They beare not the sword in vaine,Rom. 13, 3. but are appointed as well for terrour of euill dooers, as for the praise of them that do well.
The second is the iudgement of the Minister, who, in the dispensation of the word, and preaching of the Gospel, iudgeth the actions of his hearers, reproouing and condemning them for their sinnes. Thus the vnbeleeuer is said to be iudged, 1 Cor. 14, 24. If all prophesie, and there come in one that beleeueth not, or one vnlearned, he is conuinced of all, hee is iudged of all. Hence it is, that Noah a Preacher of righteousnesse, is saide to haue condemned the olde world, Hebr. 11, 7. When the vnbeleeuing Iewes heard Peter preach vnto them touching saluation through Christ whom they had crucified, they were pricked in their hearts, and said to him & to the rest of the Apostles,Acts 2, 37, and 14, 26. Men and brethren, what shall we doe? Felix the Gouernour, hearing Paul prophesie, that is, to reason of righteousnesse, temperance, and iudgement to come, trembled, and was afraid to heare him any longer, being conuinced by the word and his owne conscience. The word of God is liuely and mighty, it pierceth deepe, and entreth into the thoughts, discouering ye things that are most secret.
The third is the iudgement of a Christian and faithfull brother, exhorting and admonishing vs for our good. This is commanded in many places of the Scripture. Moses warneth vs, that we should not hate our brother in our harts but plainely reproue him, and not suffer sinne to dwell in him, or to rest vpon him, or to preuaile against him, Leuit. 19, 17. It is our duty to stirre vp one another to good things. Whē an house is to be reared & set vp, al the neighbours gather together, and set to their hands to helpe it forward; no man is idle, but euery one is busie, some by lifting, some by carrying [Page 356] others by ordering the whole businesse to finish the frame: so ought it to bee among vs that haue a better building in hand, wee are Gods building, 1 Cor. 3, 9. and Gods house, Heb. 3, 6. If we hold fast that confidence and reioycing of hope vnto the end: and therefore as we haue a greater worke in hand, so wee ought to bee more faithfull in it, and more busie about it, exhorting one another while it is called to day, lest any of vs be hardened through the deceitfulnesse of sinne, Heb. 3, 13. and considering one another, to prouoke vnto loue & to good workes, not forsaking the fellowship that we haue among our selues, as the manner of some is: and so much the more carefull ought we to be hereof,Heb. 10, 25. because we know the day of the Lord and of our account draweth neere. And as wee sit in iudgement vpon others by exhorting of thē, so we doe by threatning and reprouing much more, as occasion serueth, and need requireth. Thus did Iohn the Baptist call the Pharisees & Sadduces that came to his baptisme, a generation of vipers: Math. 3, 7. and 23, 14, 23, 25. so Christ calleth the Scribes and Pharisees oftentimes hypocrites, desiring to do all things to be seene of men, Math. 6, deuouring widdowes houses vnder a colour of long prayer, tithing mint & cummin, making cleane the vtter side of the cup and platter, but within were full of bribery and excesse, Mat. 23, 14, 23, 25. Thus he painteth them out in their colours, that others might beware of them, and none be deceiued by them. So hee called Herod a foxe, discouering his subtilty and deepe deuises, that other men might bee admonished to take heed of him. So then to conclude, we must vnderstand, that the things commonly reprehended, are eyther doubtfull, or manifest. The doubtfull are not to be reprehended, whether in themselues they bee true or false, worthy or not worthy of reproofe, because as it was said before, loue is not suspitious, but couereth the multitude of sinnes, and interpreteth all things to the best, and expecteth with patience vntill the light manifest, and time discouer the things that are as yet hidden in darknesse. This is to be obserued in doubtfull things, wherein lyeth such a difficulty, that we cannot iudge them without deseruing to be iudged our selues; and yet the vngodly and prophane persons feare not to proceed against the godly in this kind. Those things which are manifestly knowne, are eyther good, or euill. A thing which is good, is to he commended of vs, and nothing to be detracted from the worthinesse and excellency thereof, whether it be in our friends or enemies: nay, we are to praise and laud ye Name of God for his graces bestowed vpon them, and to take them as a patterne to follow. If it be euill, we are commanded to admonish and exhort, and reproue our brother: and if he be our friend,Deut. 13, 6. which is as our owne soule, we ought so much the rather to do it, howbeit alwaies in loue, mildnesse, patience, and compassion. The euill deeds which are manifest, as they must be reprehended, so they may be iudged, considering that Salomon saith, Prou. 24, 24, 25. He that saith vnto the wicked, Thou art righteous, him shall the people curse; Nations shall abhorre him: but to them that rebuke him shall bee delight, and a good blessing shall come vpon them. Of such deeds as are manifestly good or euill, the Prophet Esay speaketh, chap. 5, 20. Woe vnto them that call euill good, and good euill: that put darkenesse for light, and light for darknesse: that put bitter for sweet, and sweet for bitter.
Whereby we do learne, how to answer the ignorant obiection of foolish men, Obiect. who whē they offend by continuall and common swearing, by lying, by blasphemy, by prophaning of the Sabbath, by the contempt of the word, by whoredome, by drunkennesse, & such like workes of darknesse, being reproued for the same by the word, & Gods iudgments threatned against them, are ready to say, You are not to iudge of me, no more then I am to iudge of you: there be many now adaies will take vpon them to iudge men, I am sure they do not learne that in Gods booke, which saith, Iudge not, and ye shall not be iudged: They go beyond their commission, they take vpon them Gods office, for he is our Iudge. See heere the peeuishnesse and partiality of these men, to whom it may said, that out of their owne mouthes they may be iudged. For who are they that trespasse against their brethren, & transgresse against the Law of God more then they, or who sit in the seat of God proudly, & vsurpe a mastership and authority to iudge euen the thoughts of mens hearts beside themselues? Who are they that bolster out euill in themselues, in their companions, and consorts, and cannot abide that any good should bee done by others, like those that would neither enter into the kingdome of heauen themselues, neither suffer them that would enter, but forbad them? Lu. 11, 52. Euery tree is knowne by his fruite. If I see a tree bring foorth good fruite, am I become a Iudge, if I say, this is a good tree? And if I see euill fruite, or no fruite, do I steppe vp into the place of God, if I say, this is an euill tree? In like manner, if a man see a common drunkard, or heare a wretched swearer, or marke a continuall contemner of the Lords day, and such as make a practise of all sinne boldly, and are not ashamed; if he say, assuredly this is a naughty fellow, doth he iudge, because he speaketh the truth, and telleth what he is, and warneth others to beware of him What? Shall he account him a good man, whē he seeth he is starke naught? but thē he should be vnder the Prophets curse, and bring a woe vpon his head, because he calleth euill good, and bitter sweete; and darknesse light; as we heard before. And indeed if we will speake the truth, such need not to be iudged of vs, inasmuch as they haue giuen iudgement of themselues, and haue shewed euidently what they are.
Touching the words of Christ alledged and [Page 357] pretended by them, Iudge not, and ye shall not be iudged, Math. 7, 1. they do not forbid all kinde of iudgement, but condemne that which is corrupt, rash, and vnlawfull, which one man giueth vniustly, vnaduisedly, and vndiscreetly of another; as when we can espy quickly, small faults in others, & are blinde to discerne grosser and greater in our selues. This practise of rash iudgement breaketh out of themselues, as euill sauours out of a rotten & corrupt body: for let a man be more carefull then themselues to serue God, and to walke in his waies, they will by and by enter into the secrets of his heart (which God onely knoweth) & not sticke proudly & peremptorily to pronounce that they are hypocrites: whereas let a man shew them out of the plaine word of God, the prophanenesse of their hearts manifested by the greeuous corruptions of their liues, & the open abhominations committed by them in all their waies, they wil answer readily, you ought not to iudge: so that it falleth full vpon them, which the Apostle alledgeth against such men, Rom. 2, 1, 2. Thou art inexcusable, O man, whosoeuer thou art that iudgest: for wherein thou iudgest another, thou condemnest thy selfe, for thou that iudgest, doest the same things: but wee are sure that the iudgement of God is according to truth against them that commit such things.
Ʋse 3 Lastly, be carefull of this duty to maintaine the good name of our brother, which is more worth then all riches, and of greater value thē precious stones. We ought to thinke of euery one as well as may be, and extend our charity as farre as possibly we can, albeit they be our vtter enemies; forasmuch as loue thinketh not euill, as the Apostle saith, 1 Cor. 13, 5 and in the practise of loue we are to be followers of the example of God himselfe, that we may thereby shew our selues to be his children, who maketh his Sunne to rise on the euill and on the good, [...]th. 5, 45. and sendeth raine on the iust and on the vniust. So ought we to loue our enemies, to blesse them that curse vs, to do good to them that hate vs, and to pray for them which despitefully vse vs and persecute vs. Iohn in his first Epistle chargeth vs to loue one another in deed and in truth, [...]hn 3, 18. not in word or in tongue, or from the lippes onely. And Paul chargeth vs to esteeme of others, better then of our selues, through lowlinesse of minde, Phil. 2, 3.
[...]nches of [...] vse.This vse is as a stocke that hath many branches, and disperseth it selfe diuers and sundry waies. First of all, we are willed to reioyce and be glad, when the pleasant sauour of our brothers good name (as a precious & sweet ointment to the nostrils) commeth abroad to his praise and commendation. To heare euill of him should no more affect vs and delight vs, then an euill smell which we abhorre and cannot abide, but shunne it as farre as we can, and testifie our dislike of it. We are to be glad for the credite and good estimation of our neighbour. This is a most worthy and principall fruite of the Spirit, set downe by the Apostle, Gal. 5. ver. 22. The fruite of the Spirit is loue, ioy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance; against such there is no law. And in the Epistle to the Romanes, he thanketh God for them all, because their faith was spread abroad throughout the whole world, Rom. 1, 8. In like manner Iethro the father in law of Moses came vnto him in the wildernesse, and reioyced for all the goodnesse which the Lord had done to Israel, when he had deliuered them out of the hand of the Egyptians, and brought them ouer the red sea, Exod. 18, 9. So it ought to bee with vs, whēsoeuer any good befalleth others, we ought to account it as our owne; as wee haue our part in the profite of it, so ought we to reioyce for it. It is so in the members of our naturall body, and it should likewise be so in the members of the mysticall body of Christ Iesus.
Secondly, wee are bound to acknowledge the good things we see in our neighbours, and to speake of the same. The Apostle warneth vs, that we should speake euill of no man, Tit. 3, 2. For this is vnseemely and vnlawfull for them that professe the faith of Christ, and the feare of God. Which reproueth those that in company of others, at common feasts & meetings make many of their brethren their tabletalke, and defame them with their euill reports. The Apostle speaking of Timothy, noteth that the brethren reported well of him. Acts 16, 2. prouided alwaies, that we allow not of the faults & offences that are in them, as 2 Chron. 25, 2, & 27, 2. Contrary to this duty are many abuses which wee are to consider; First, to hide the good things that are in them, and to smother and conceale them, as fire is raked vp in the ashes, or a treasure buried in the earth, or a pearle cast into the Sea. Secondly, to forge tales to their hurt and discredite, whom the Apostle calleth inuenters of euill things, Rom. 1, verse 29. This is to haue Satan in our heads. Thus doe many inuent wickednesse in their beds, and put it in practise when they arise. These haue not God in their thoughts. Thirdly, to receiue and beleeue them (being inuented by others) without ground and warrant: whereas we should not credite flying tales, & vncertaine rumors and reports, without iust and sufficient cause, though it be bruted and blazed neuer so commonly, confidently, and constantly. When a fame ariseth vpon one mans report and relation, or peraduenture more, it may proceed from an euill minde, or some priuate grudge, or hatred of his person, or dislike of his profession, or other secret cause; and therefore it ought to moue vs to see farther, & to search deeper into the cause, before we beleeue the matter, as Exod. 23.1. Thou shalt not raise a false report: put not thy hand with the wicked to be an vnrighteous witnesse. To this purpose Dauid said to Saul, Wherefore giuest thou an eare to mens words, that say, behold, Dauid seeketh euill against thee? Such men haue the diuell in their hearts that beleeue, and in [Page 358] their eares that heare with delight such slanderous words.
Thirdly, to spread abroad lying and flying tales, inuented, heard, and beleeued. Thus one euill draweth forward another, and maketh no end vntill all be euill: and one mischiefe followeth in the necke of another, & is fruitefull in begetting children like vnto it selfe. This sinne is made the more greeuous & hainous, when we heare tales and taunts begun and furthered by others, and our selues adde somewhat of our owne, as same for the most part encreaseth by going, & euery foote getteth new strength; as we see, 2 Sam. 13, ver. 32. When Absolom had encouraged his seruants to kill Amnon his brother, because he had defiled and defloured his sister Tamar; tydings by and by came to Dauid, Verse 30. saying, Absolom hath siaine all the Kings sonnes, and there is not one of them left. See heerein our great corruption, and take notice of it, and seeke to redresse and represse it euery day more and more. We are ready to detract from our brethren in good things, and contrariwise to adde vnto them, and to ouerlade them with euill things. Thus we will seeme to know more of them, and to see farther into them, thē they do themselues. Wherefore Moses deliuereth this as a warning vnto vs, Leuit. 19, 16. Thou shalt not goe vp and downe as a tale-bearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the Lord. The diuell is in the tongues of those that tell these tales, and in their feete that walke vp and downe with thē from place to place, from person to person, & from house to house. For this cause Salomon saith, Pro. 26, 20. Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth.
The third branch of the vse is this, that we are bound to keepe secret the offence of our neighbour, and not to blaze it abroad, if by priuate admonition he may be won. So delt Ioseph with Mary, when he perceiued that she was with child, Math. 1, 19. He would not make her a publike example. But it may be obiected, Obiection. that by this meanes wee shall make our selues partakers of other mens sinnes. I answer, Answer. no man must flatter another in euill, for thereby he hurteth his soule, and hardeneth his heart. Salomon saith, Prou. 27, 6. Faithfull are the wounds of a friend, but the kisses of an enemy are deceitfull. This is a greeuous sinne in any, but more greeuous in the Minister, and doth the greatest harme. Heereupon the Apostle speaketh of himselfe and the rest of the Ministers, 1 Thess. 2. Wee vsed not at any time flattering words, as ye know, nor a cloake of couetousnesse, God is witnesse. And in another Epistle, writing of such as caused diuision and offences, contrary to the doctrine of Christ, hee saith, They that are such, serue not the Lord, but their owne belly, and by good words and faire speeches deceiue the hearts of the simple, Rom. 16, 18. Of such also the Lord complaineth by his Prophet, Ier. 6, 14. They haue healed the hurt of the daughter of my people slightly, saying, peace, peace, when there is no peace. So then, we must know that wee make our selues accessaries to other mens sinnes, except we admonish them; for albeit we are to conceale their imperfections, yet we are not to abstaine from admonitions. If any be fallen through infirmity,Gal. [...]. 1. they that are spirituall must restore such a one by the spirit of meeknesse, considering themselues, lest they also be tempted. If any man doe erre from the faith, we must labour his conuersion, assuring our selues, that he which conuerteth a sinner from the errour of his way, shall saue a soule from death, and shall hide a multitude of sinnes, Iam. 5, 19, 20. It is our duty therefore to couer their frailties, while there is hope of amendment: but if by this meanes the sinne concealed bee not reformed and repented of, we are bound to proceed farther, euen in loue and charity to declare it and make it knowne to those that may correct the persons, and amend the sins. So did Ioseph deale toward his brethren, Gen. 37, 2. He brought vnto his father their euil report. And Christ saith, If he heare not thee, take with thee one or two more, that in the mouth of two or three witnesses, euery word may be established. Mat. 18, 16.
15. Then shall the man bring his wife vnto the Priest, and hee shall bring her offering for her, the tenth part of an Ephah of barley meale: he shal powre no oyle vpon it, nor put frankincense thereon, for it is an offering of iealousie, an offering of memoriall, bringing iniquity to remembrance.
16. And the Priest shall bring her neere, and set her before the Lord.
17. And the Priest shall take holy water in an earthen vessell, and of the dust that is in the floore of the Tabernacle, the Priest shall take it, and put it into the water.
18. And the Priest shall set the woman before the Lord, and vncouer the womans head, and put the offering of memoriall in her hands, which is the iealousie offering: and the Priest shall haue in his hand the bitter water that causeth the curse.
Hitherto we haue spoken of the allegation or propounding of the cause which is put in the former words. Now wee must goe forward to see the proceeding in it, how it is decided and determined, wherby it commeth to passe, that the same which before was doubtfull, vnknowne, and vncertaine, to wit, whether the woman were defiled or not, now becommeth plaine and manifest. That which from the beginning, was knowne onely vnto God, and the persons themselues that sinned or else are suspected to haue sinned, is made knowne to others, both to the Priest, and to the whole Congregation. This is done two waies; first, by setting downe such things as goe before the triall: secondly, by adding such [Page 359] things as are ioyned more neerely with it. The things going before are of two sorts, to wit, the workes or actions that are vsed, and then the words that are spoken. The actions vsed, are in this diuisio [...]; the words of execration that are vttered, are to bee considered afterward. These workes that are commanded and are here in order rehearsed in the text, do concerne either the duties of the husband, or of the Priest to, whom she was brought. First, the husband must bring his suspected wife to the Priest with an offering, to wit, the tenth part of an Ephah of barley meale, that is, an Omer, as appeareth, Exod. 16, 36. but he is charged to powre no oile vpon it, nor to put any frankincense to it, forasmuch as it is an offering of iealousie, and bringeth iniquity to remembrance, either committed, or supposed and suspected to be committed.
Before we proceed any farther, we are from hence to answer sundry questions that may be Question 1 asked and demaunded in these words. For wherefore is the husband charged both to accompany and bring his wife, and to set her before the Priest, that triall might be made of her: and not rather some other man? I answer, [...]swer. first because he supposeth himselfe to be iniuried, and no man else; and therefore seeing it most concerneth him, it is fittest to be done by him. Or if he be not wronged, he wrongeth his wife by needlesse suspitions. Besides, he was to be an eye-witnesse, either of her innocency, or of her guiltinesse, that he might esteeme of her accordingly, and know where the fault resteth, in himselfe, or in his wife. Lastly, it behoueth that the people of God be free, not onely from crime, but from suspition of crime, and to abstaine not onely from euill, but from all appearance of euill, 1 Thess. 5.22. as we shall shew more at large afterward.
Question 2 Againe, it may be asked, why hee bringeth barley meale rather then other, and why without oyle and incense? I answer▪ [...]swer. is was an offering of the lowest and meanest graine, vsed of the poorest of the people, forasmuch as this was a signe that should put the woman in mind to humble her selfe, being now brought by her husband, not onely into the presence of the Priest, but into the presence of ye Lord himselfe. It must be offered without oyle and frankincense, because they haue no affinity or concord with this matter, neither was this offering of the nature of others. Oyle did signifie the graces of Gods Spirit, and therefore it is said that Christ was annointed with the oile of gladnesse aboue his fellowes, Psal. 45, 7. Heb. 1, 9. Psal. 133, 2. Incense was a signe of sweet sauour, and delight that we should take in the seruice of God, and of Gods acceptation of his guifts, and our duty performed vnto him in his Sonne Christ. Psal. 141, 2. where the Prophet saith, Let my praier bee directed in thy sight, as incense, and the lifting vp of my hands, as the euening sacrifice: so that neither of them did accord or agree with this oblation, wherein there was no gladnesse nor ioyfulnes of heart, forasmuch as the cause or originall of it was sadnesse, pensiuenesse, and discontentment. And this is the reason rendred by Moses himselfe, verse 15. For it is an offering of iealousie, not an offering that they could goe vnto with alacrity and cheerefulnesse. For wheresoeuer there is either a party suspecting, or a party suspected, there can be nothing but feare, sorrow, care, and a traine of such like tormenting affections.
Thirdly, heere is mention made of the tenth Question 3 part of an Ephah. The question heereupon may be asked, what the Epha was, a measure much vsed, and oftentimes mentioned in the old Testament, both in the Law and the Prophets? I answer, Answer. the first place that mention is made of it (to my remembrance) is at the gathering of Manna, when the people were in the wildernes, where it is said, that euery man was stinted, and had an Omer for his allowance, and Moses addeth in the end. that an Omer is the tenth part of an Ephah. Exod. 16.36. If then we learne what an Omer was, we may quickly, easily, and readily know what the Ephah was, to wit, ten times so much: If wee follow the account and estimate that some of the Rabbines make, which seemeth to bee the most sound and most certaine, we may hold,What the Omer is. that the Omer maketh iust three pintes of our alemeasure: so that the Ephah by this reckoning containeth neere halfe of our bushell, not full out foure gallons. For thus doth Rabbi Shelomo take the computation,D. W [...]l [...]et. Hex ap [...]n Exod. chap. 16. as wee may reade in the learned and laborious commentary set out vpon that booke;
The Ephah containeth three of the measures called Seah.
Euery Seah held sixe of the measures called Cabi.
Euery Cabi held so much as 24. Egges.
So then the Omer being the tenth part of the Ephah, containeth 24. Egges, which maketh iust three pintes of ale-measure: and as the Omer is three pintes of our ale-measure,What the Ephah is. so the Epha being ten times so much, containeth almost halfe of our bushell. Neither may this seeme strange, or against that which we reade in the booke of Ruth, that she gleaned,Ruth. 2, 17. & gathered euery day an Ephah of barley, and carried it home to her mother; but rather strengtheneth and confirmeth that which hath beene said: for as it was not a burden too great for a woman to beare, so it was not a measure too great for a woman to gather; many in our daies sometimes vsing to do as much, who haue not that extraordinary fauour shewed vnto them, which she had, albeit she were a stranger. By all this that hath beene spoken, we may easily see and perceiue, that this tenth part of the Ephah heere mentioned, (which was also offered) amounted to three pintes of barley floure of our ale-measure. I am not ignorant that many enlarge these measures much more, and in a manner double the account [Page 360] that I haue followed, but this seemeth to be the truer computation: neither will we contend with any in a matter of no higher nature; let the Reader follow that which carrieth greatest shew of reason. And thus much of the questions arising out of the first point.
Secondly, hauing now declared what the husband did, wee come to shew in the next place, what the Priest did: he must bring her neere which is suspected of adultery, and set her before the Lord, Verse 18. that is, before the Altar of burnt offerings, standing within the Tabernacle, to the end she should consider, that shee stood as it were ready to hold vp her hand at the barre of Gods iudgement seat, where and when she should not escape, if so be she were faulty and guilty of that crime. He taketh holy water in an earthen vessell, and dust from the floore of the Tabernacle, and putteth it into the water, so that they were mingled together: Then hee vncouereth her head, putteth the offering into her hand, and holdeth the bitter water in his hand, that causeth the curse.
In this part of the diuision containing the Question 1 actions of the Priest, sundry questions are to be considered and dissolued. As first, whence the Priest had this water heere mentioned? From what place did he take it? I answer, Answer. eyther it was the water of separation, sprinkled with the ashes of the red heiffer, so called, because it was applied vnto thē, which for their vncleannesse were separated from the Congregation, to the end that being washed and cleansed with it, they might bee receiued againe into the host: for which cause it is also named the water of sinne, of which wee reade at large afterward, Numb. 19. or else it must be water taken out of the brazen lauer,Exo. 30, 19, 21 wherwith the Priests vsed to wash themselues before they ministred in the Tabernacle. And indeed many vnderstand it of the former. But that was the water vsed to purge and clense, as we noted before, which hath no vse in this place, forasmuch as the woman should after a sort be reputed as guilty, and be condemned of the crime, whereof she was suspected & accused, as if it were to be purged by it; which were to condemne the person, before the fact be proued, a thing that cannot bee practised without iniustice. This then is the difference betweene those waters, that was to purge, this is to discouer. Forasmuch therefore as it could not be that water, it followeth, that it was the water which was set in the Tabernacle, and taken out of the brazen lauer appointed for the Priests to wash withall.
Question 2 Secondly, it would bee knowne, why this water was called holy? Was there any purity or holinesse in it? Or was it better then any other? Or had it any secret force in it to make any man holy? I answer, Answer. it was so called, not in regard of the substance of it, or of any naturall strength it had in it, but in regard of the vse, because it was appointed and set apart to an holy vse,2 Kin [...] [...] Iohn 5, [...] as the water and washing in Iordan, clensed Naaman, and the poole of Siloam healed the diseased. Thus the instruments of the Tabernacle, the Arke, the Shew-bread, the Candlesticke, the Lampes, and the rest of the vessels vsed in the seruice of God, were all of them consecrated and hallowed, not in regard of the matter whereof they consisted, neither in regard of the forme after which they were fashioned, because they had the one from nature, the other frō art: but in respect of Gods ordinance that had separated them to an holy purpose. So we see in the new Testament, whē Christ instituted his last Supper, and thereby commanded his Church to keepe a perpetuall memory of his death and passion vntill his cō ming againe, the bread and wine that hee set apart to that purpose, are said to be blessed; Math. 26, 26. 1 Cor. 10, [...]6. & Paul calleth it, the cup of blessing; not that they haue any holinesse inherent and included in them, or any power to sanctifie all the comers and communicants that doe receiue them, for then no man should eate of that bread, or drinke of that cup vnworthily, nor make himselfe guilty of the body and blood of Christ: whereas the Apostle teacheth, 1 Cor. 11, 29. that whosoeuer eateth and drinketh vnworthily, eateth and drinketh his owne damnation, not discerning the Lords body. And the Church of the Corinthians was generally chastened of the Lord for this abuse & contempt, as he sheweth in the same place,Verse 30. For this cause many are weake and sickely among you, and many sleepe. It remaineth therefore, that these outward elements are holy, onely in regard of Gods ordinance and our vse, and sanctified to them that come aright prepared vnto them. So is it touching the water mentioned in this place, it is called indeed holy water, howbeit not in regard of any holines that was in it, but partly in regard of the vse to which it was applied; partly in regard of the person by which it was vsed, partly in regard of the vessell into which it was poured, and partly in regard of the Tabernacle, in which it was placed. Touching this holy water, we shall haue occasion to speake more in the 18. chap. of this booke, and to declare how it was and is abused in the Church of Rome, partly to driue away diuels, and partly to wash away sinnes: and therfore we will deferre the farther handling of it vntill we come to that place.
Thirdly, the question may be asked, why Question 3 these waters ate called bitter waters? Was it because of the taste of them, that they were like the waters of Marah, so that the people could not drinke of them? Exod. 15, 23. or those naughty waters and vnwholesome, which Elisha healed? 2 Kings 2, 22. I answer, Answer. they are not so called in regard of any property yt was in them, for they were as other waters: but in regard of the effect, because that when once they were drunke, they brought to the womā that was polluted and defiled, a curse, and a cruell death, and an extraordinary iudgement, [Page 361] as it followeth heereafter. For if she did vndergoe all these workes, and proceeded in them vnto the end, and then was found guilty, it argued great impenitency and hardnes of heart, and in a manner open apostacy and impiety, not much inferiour to Atheisme, as if there were no God at all, or at least no God that was able to finde her out in her sinne; and therefore her punishment was more strange, and not according to the ordinary visitation of others, so that the vnchast, woman was made a wofull and miserable spectacle of Gods heauy wrath.
[...]. 2 9.As the tree forbidden to Adam in the garden was called the tree of the knowledge of good and euill, not as though it were endued with reason to know good and euill, nor as though by eating of it, it could giue to our first parents the vse of reason and freewill, neither yet had it this name of the lying promise of getting knowledge, whereby the old serpent deceiued the woman, Gen, 3.5. forasmuch as God called it so, before the communication that passed betweene them: but of the euent, which God (by giuing this name) signified should follow, if man did not abstaine from it: for thereby he should know by wofull experience, what great difference is, betweene the good of obedience, and the euill of disobedience: and should proue to his great hurt and losse, how great good he had forfeited, and contrariwise how great euill hee had purchased, and drawne not onely vpon himselfe, but vpon his posterity, insomuch that hee as it were from an high top or tower of happinesse, had plunged himselfe into a deepe pit of all misery and wretchednesse.
Question 4 Fourthly, wherefore is the Priest to take the holy water, and put it into an earthen vessel, and not of any other matter or mettall? The answere [...]swer. it, because it did belong and was employed in bringing vncleannesse to light, if any were committed: not in any holy thing, and therefore God would haue no monument to remaine of it, but the remembrance to bee forgotten and put out of minde, so that after the tryall made, and the vse of it ended, it was broken as we reade in cases much lesser; as Leuit. 6.28. and 11.33. and 15.12. The vessel wherin the sinne offering is sodden, shall be broken: but if it were sodden in a brazen pot, it was onely scoured and rinsed in water. If the earthen vessell touched any vncleane beast, it was to be broken: and if he touch it that hath any issue, it must be broken.
Question 5 Fiftly, why was the Priest to take of the dust that is in the floore of the Tabernacle, and then put it into the water, as if they made Lye? [...]wer. Heere we are to consider two things, the dust that was taken, and the holy place from whence it was taken. As it is dust of the feet, it is base and vile; as it was taken from the Tabernacle, it was holy and pure: both these were needfull in this businesse. For the dust shewed the matter to be foule, filthy, and vncleane which was in question and controuersie: and the place appointed had relation to the sacred action, to wit, an heauenly adiuration, wherby the woman suspected was caused to sweare, that so the issue and euent of the whole matter might be acknowledged and receiued as comming from Gods determination.
Sixtly, why did the Priest vncouer the womans Question 6 head, which seemeth to bee vnseemely, and against the law of nature, 1 Corinth. 11. doing that vnto her which she might not doe vnto herselfe? seeing the woman ought to haue a couering on her head, in signe shee is vnder the power and protection of her husband, and that it is a shame for her to be without this couering? Answer. The cause is not as many suppose, to shame her and bring her to publike infamy and open reproach, as if the band of marriage were broken; but because shee standeth nowe vppon her purgation, and commeth to be tryed whether shee be faulty or not: whereas if that were true, she should be condemned before she were conuicted and found guilty.
But the reasons were two especially; first, by this gesture the woman, being to sweare and purge her selfe by oath, was as it were for the time present freed from the subiection of her husband, and the matter was as it were for a time helde in suspense, whether she were his wife or not; and she had the reines of authority put into her owne hands that shee might sweare, to the ende that beeing cleered and acquitted, shee might couer her head againe, and so be restored vnto her husband, that euer after he might be the veile of her eyes, and the defence of her person from infamy and iniurie: or if it fell out otherwise shee might vndergoe the punishment and reward of her offence, and the iudgement of God. For while shee was suspected, it was very doubtful whether shee were her husbands, or not.
Secondly, by this and other ceremonies so solemnely acted, it might bee perceiued with what minde, with what boldnesse, and with what constancy she entred into this action. Hence came the prouerbe [...],Eras. adag. chil. 3. cent. 4. to doe any thing with bare heads, that is, openly without all shame. Such as attempted any shamefull act, were wont to couer their heads, as we see in Thamar, Genesis, chapter 38. verse 14. Shee couered her selfe with a veile, and wrapped her selfe, and sate downe in Pethaenaim, which is by the way to Timnah, &c. when she went about an vngodly and vncleane action: those therefore that did not so, were accounted impudent, and past all shame.
Lastly, wherefore was the woman to hold Question 7 the offering in her owne hands, whilest the Priest did holde the water of bitternesse? The reason is, because both the woman and the Priest stood before the LORD; Answer. [Page 362] shee as the party accused, hee as the Minister of GOD to attend the issue. Shee stood to be iudged, he to be the instrument of the iudgement. She was to come vnto iudgement, he to bring her vnto iudgement. Thus we haue runne ouer the principall questions that were to be touched,Analys Iunij in Numer. in handling whereof, I haue followed the iudgment of the learned, who haue discussed and resolued these doubts and difficulties before me. Now we are to proceed in order to the doctrine arising from hence.
[Verse 15.16. Then shall the man bring his wife vnto the Priest, &c.] We see in these words, that the man is to bring his suspected wife to the place and meanes of her tryall. If euery one that was suspected might be put away, many husbands not louing, but growing weary of their wiues, would readily entertaine any the least flying report, and thereupon take occasion to be diuorsed from them. Wherefore, to the end that euery one suspected, shold not by and by be condemned, the Lord ordaineth, that he should bring his wife to the Priest, and before him vndergoe such tryall as is appointed for her.Doctrine. None is to be accounted guilty before tryall. We learne from hence, that it is Gods ordinance, that no innocent person should be oppressed in iudgement, and none at the priuate pleasure of any ought to be condemned before their tryall. Euery person must hold vp his hand at the barre before he be pronounced guilty. This appeareth plainly in the Law of Moses, decreeing against idolatrous cities; if the children of Belial haue withdrawne the inhabitants of their citie, saying, Let vs goe and serue other gods which ye haue not knowne,Deut. 12.14, 15, and 19.18. Then shalt thou enquire and make search, and aske diligently: and behold▪ if it be truth, and the thing certaine, that such abomination is wrought among you, thou shalt surely smite the inhabitants of that city, with the edge of the sword, destroying it vtterly and all that is therein, &c. Where we see, that in the matter of idolatry, which God aboue many other sinnes abhorreth as that which goeth neerest to his heart, and as it were pierceth into the very marrow of his worship and seruice, he would not haue euery suspicion to be taken, or euery report to be receiued, but hee will haue the matter examined, and the trueth tryed out and searched to the full, before any processe be made out against them. Hence it is, that Salomon complaineth of the contrary course oftentimes obserued, Eccles. 7.15. All things haue I seene in the dayes of my vanity: there is a iust man that perisheth in his righteousnesse, and there is a wicked man that prolongeth his life in h [...]s wickednesse.
To this purpose speaketh the Apostle Iames, chap. 5.5.6. against the abuse of their power in rich men: Ye haue liued in pleasure on the earth, and beene wanton: ye haue nourished your hearts as in a day of slaughter: ye haue condemned and k [...]lled the iust, and he doth not resist you. Thus we set it is no new thing to see innocency it selfe trodden vnder foot, and innocent persons condemned. The Apostle Peter setting downe the duties of Magistrates, willeth those to whom hee wrote, to submit themselues to euery ordinance of man, for the Lords sake, whether it be to the king as supreme, 1 Pet: [...]3, [...] or vnto gouernours, as vnto them that are sent by him, for the punishment of euill doers, and for the praise of them that doe well. So that it is the ordinance of God, that euill doers should be punished, and that such as doe well, should be commended and rewarded: and therefore no innocent person ought to be discountenanced or put to death.
This trueth is strengthened vnto vs many Reason 1 wayes. First, by example, which is beyond all comparison and exception: for no man may compare with him: no man dare except against him: I meane the example of God himselfe, who goeth before vs in the practise heereof, that we should follow him in this duty. Before he brought vpon the world confusion of tongues, he is said to goe downe among them to see their fact, Gen. 11.6. Thus he dealt with Adam before he pronounced him guilty, and denounced iudgement vpon him, hee called vnto him, Adam, Where art thou? hee examined him, and asked him farther,Gen. 3.11. Whether he had eaten of the fruit of the tree in the mids of the garden, of which he had said, Thou shalt not eate thereof, lest thou die. In like maner he dealt with Caine, chap. 4.9.10. before hee pronounced him cursed from the earth, which opened her mouth to receiue his brothers blood from his hand, and that he should be a vagabond and runnagate, first he examineth him, Where is Abel thy brother? then he endighteth and conuinceth him, What hast thou done? the voyce of thy brothers blood cryeth vnto me for vengeance. So in the eighteene chapter of the same booke, before he destroyed Sodome and Gomorrha with fire and brimstone from heauen, he said to Abraham, Gen. 18.20, 21. Behold, the cry of Sodome and Gomorrha is great, and because their sinne is very grieuous, I will goe downe now, and see whether they haue done altogether according to the cry of it which is come vnto me: and if not, I will know. Whereby he would instruct vs, that before wee enter into iudgement with any person, or pronounce sentence vpon any people, he first taketh good consideration of the fact which causeth his punishment. So ought it to bee with euery one of vs, wee must lay before vs this example, if wee would be the children of our heauenly Father.
Secondly, it is the ende of all Magistracy, Reason 2 to protect and countenance the Godly, but to roote out and destroy the vngodly: to be a praise and protection to the one, but a terrour and feare to the other, as Romanes chapter 13. verse 3. Magistrates are not to bee feared for good workes, but for euill: wilt thou then bee without feare of the power? [Page 363] Doe well: so shalt thou haue praise of the same, &c.
After that Iehoshaphat had beene reprooued by the Prophet, he called the people againe to the honouring of the Lord; he set Iudges in the Land throughout the citties of Iudah, and said vnto them: Take heed what ye doe, for ye execute not the iudgement of man, but of the Lord: and he will be with you in the iudgement: wherefore now, let the feare of the Lord bee vpon you, take heed and doe it, for there is no iniquity with the Lord our God, neither respect of persons, nor receiuing of reward. 2 Chron. 19, 6, 7. He would not haue the stronger to oppresse the weaker, and the high to ouerbeare the low, and the rich to eate vp the poore, like the greater fish that deuoure the lesse, but that euery one should receiue according vnto his workes, whether good or euill.
Reason 3 Thirdly, it is an abhomination to God, for any to oppresse the innocent, and as great a sinne as to iustifie the wicked. Wee ought none of vs to doe that which is abhominable in the sight of God, the which he greatly abhorreth. A Iudge may offend two waies, both by oppressing the innocent, and by deliuering the guilty person: by pronouncing the transgressor righteous, and the righteous man a transgressor. This is set downe, Prou. 17, verse 15. He that iustifieth the wicked, and hee that condemneth the iust, euen they both are abhomination vnto the Lord. Such a one spareth the wolfe, and hurteth the lambes: turneth the edge of the sword vpon the godly, and the backe of it toward the wicked and vngodly.
Reason 4 Fourthly, God would haue no man put to death without witnesses. For wherefore doth he often establish this in the Law, that the witnesses shall come face to face, & be heard, but that no man should perish beeing innocent? Wherefore doth hee ordaine that one onely witnesse shall not be taken as sufficient, but that hee would haue the cause cleered by moe witnesses? This is the decree of God, Deut. 17, verse 6. At the mouth of two or three witnesses, shall he that is worthy of death, die: but at the mouth of one witnesse shall he not dye. Hee will not by any meanes haue innocent blood shed.
Reason 5 Fiftly, innocent blood cryeth to heauen for vengeance, and shall not suffer him that sheddeth it to escape. It is one of the crying sinnes, as wee shewed before in this chapter, which ascend vp and enter into the eares of the Lord of hosts. There is indeed no sinne so little, but commeth vp in remembrance before him against whom it is committed: his eyes see, and his eares heare all the workes of men, [...] 4, 13. which are all naked and open before his eyes, and nothing kept from his knowledge: neuerthelesse, to note out the horrour and hainousnesse of some sinnes in comparison of others, the Scripture teacheth, that they cry vnto the Lord. Moses, to shew the greatnes of Caines sinne, committed against his naturall brother, bringeth in God speaking vnto him, Behold, the voice of thy brothers blood cryeth vnto me: and to shew the barbarous cruelty and inhumanity of the vexing and exacting Egyptians, whereby they ouercharged and ouerburdened the people of God, he saith to Moses, I haue seene, I haue seene the oppression of my people which are in Egypt, and haue heard their cry, because of their Taske-masters. Exod. chap. 2, verse 9. Thus also he speaketh to Samuel at another time of their oppression by the Philistims, I haue looked vpon my people, and their cry is come vnto me, 1 Sam. chap. 9, verse 16. Thus God heareth the cry of the afflicted, Iob, chap. 34, verse 28. They haue caused the voice of the poore to come vnto him, and he hath heard the cry of the afflicted. This is the reason vrged by the Lord himselfe, Exod. chap. 23, verse 7. And Ieremy protesteth and professeth as much to the face of his enemies and persecutors that sought his destruction, chapter 26, verse 14, 15. As for mee, behold I am in your hands, doe with mee as yee thinke good and right: but know yee for certaine, that if yee put mee to death, yee shall surely bring innocent blood vpon your selues, and vpon this Citty, and vpon the inhabitants thereof; for of a truth the Lord hath sent me vnto you, to speake all these words in your eares.
Thus we see, how God sheweth himselfe an enemy against all wrong iudgements, and he will not suffer them to escape vnpunished, but will enter into iudgement with such partiall and corrupt Iudges.
The vses heereof are to bee marked diligently Vse 1 of vs. First, this serueth to reprooue all rashnesse, headinesse, and heedlesnesse of such as make haste to inflict punishment before an exact knowledge of the fact and fault. Such are no better then cruell wolues, that seeke and sucke the blood of the innocent lambes. This was the sinne of wicked Iezabel, that caused Naboth to bee stoned to death, 1, Kings 21.
We reade in the Acts of the Apostles, how the chiefe Chaptaine commanded that Paul should be scourged, that he might know wherefore they cryed so against him. Acts 22, verse 24. Heere is a preposterous course, to punish first, and to enquire of the fault afterward: so that the punishment shall be certaine, whiles the offence is vncertaine. But this is the lot, and euer hath beene of Gods children; they are punished heere oftentimes as malefactors and euill dooers, and their enemies both rage and rush most furiously vpon them that doe possesse their soules with patience, and doe not by violence resist against them. They are more hungry then Beares, more mercilesse then Tygers, more rauenous then Wolues, more greedy then Lyons, more fierce then dogges against them; they shew no mercy, and they extend no compassion at all toward them.
They hate them in their hearts, they slander them with their tongues, they smite thē with their fists, they grin and grinde their teeth at them, they nod at them with their heads, they circumuent them by fraud, they oppresse thē with sorrow, they take oftentimes their liues from them. Thus did the persecuters deale with Ioseph, with Ieremy, with Dauid, with Daniel, with Paul, with Silas, with Iohn Baptist, with Stephen, with Iames, with Peter, and many others. But God will in the end make their innocency knowne, and the iustice of their cause manifest to all men. It is noted by the Euangelist touching Pilate, that albeit hee confessed hee found no fault at all in Christ, yet hee would scourge him & let him go. He was the Iudge, yet by his owne mouth he may be iudged himselfe, that adiudged him worthy to be scourged that was vnworthy to receiue a stripe, in whom he could finde nothing blame worthy. He called together the high Priests, and the Rulers, and people, and saide vnto them, Ye haue brought this man vnto mee, as one that peruerted the people; and behold, I haue examined him before you, and haue found no fault in this man, of those things whereof ye accuse him: no, nor yet Herod, for I sent you to him, and loe, nothing worthy of death is done of him; I will therfore chastise him, and let him loose. Luke 23, 14, 15, 16.
And as it befell the Master, so the lotte fell vnto the seruants, that they might drinke of the cup that he dranke off, and be baptized with the baptisme wherewith hee was baptized. For the Apostles were diligent in preaching Christ, and teaching in his Name, so that their enemies were not able to withstand the Spirit of God that spake in them; and albeit they oftentimes examined them, yet their best arguments, and cheefest reasons, and strongest motiues to put them vnto silence, were beatings, scourgings, threatnings, and imprisonments, for otherwise they were not able to deale against them.
Hence it is, that when Gamaliel exhorted them to take heed to themselues, Acts 4, 35. what they intended to doe touching those men, to refraine from them, Ver. 38. Ver. 39. and to let them alone; If this counsell or this worke be of men, it will come to nought: but if it be of God, ye cannot destroy it, lest ye be found euen fighters against God. They agreed vnto him, and left off their consultation of killing them and putting them to death: and albeit they could not conuince them of errour, neyther were able to lay false doctrine to their charges,Ver. 40. & 4 [...]. yet they suffered rebuke, and were beaten for the Name of Christ.
Thus doe the enemies of God deale in all ages with the godly; they hate them for no other cause, but because they follow goodnesse, Psal. 38. and will not follow them into all excesse of riot, 1 Pet. 4. They can lay nothing to their charge, and yet they thinke them worthy of punishment. They can accuse them of no crime, and yet they ceasse not to accuse them. They are not ashamed to cry out vpon them, and to speake all manner of euill against them; and yet when they haue deuised what mischiefe they can against thē, broched what slanders they can, and vttered all their malice, the greatest fault that they can finde in them, is this, that they serue God in the sincerity of their hearts, and labour to please him with vprightnesse of life. When the enemies of Daniel sought occasion against him to bring him out of fauour with the King, and into danger of his life, they could finde no matter against him in the affaires of the kingdome, albeit they desired nothing more: so that when after all searching and watching of him, they were at their wits end, in the end they concluded thus, Wee shall not finde any occasion against this Daniel, except wee finde it against him, concerning the Law of his God. Dan. 6, verse 5. This was the hainous crime that they laide to his charge, as if he had committed fellony or treason, that hee praied to God, and made his petition vnto him. verse 13.
Thus fareth it with all those that are the worshippers of the true God, and make conscience of their waies, the wicked wretches of this world reuile them and make hue and cry against them, as if they were some great malefactors, and had committed somewhat worthy of death: and yet when all cometh to the vpshot, what hath the righteous done? or what matter is it that they haue against them? Surely no more then the Presidents and Princes had against Daniel, the cause they haue against them, is concerning the Law of their God: they cannot abide them, because they are too precise in keeping the Sabbath: they will not sweare and blaspheme the Name of God: they will not drinke and bee drunke with them: they will not runne riot, and play the good fellowes with them: they are neuer well but when they are reading, or praying, or reasoning and conferring of the waies of God: they are alwaies reproouing vs, and finding fault with vs for one thing or other, I thinke wee shall do nothing for them shortly.
To be short, they deale with the faithfull, as Ahab spake concerning Michaiah, 1 Kin. 22, verse 8. There is one man by whom wee may enquire of the Lord, but I hate him, for hee doth not prophesie good concerning me, but euill. But did he not speake the truth? the King did not, nor could not charge him with vttering lies. He prophesied euill vnto thee, O Ahab, because thou wast euill: if thou hadst beene good, he would haue spoken good vnto thee. And this is the cause why the vngodly hate the godly.
If then wee bee thus dealt withall at any time, let it not discourage vs, but therein let vs reioyce, because wee are made like vnto the Prophets that were before vs, wee are made like vnto the Apostles, nay wee are made conformable vnto our Sauiour Christ [Page 365] himselfe. We must not looke it should goe better with vs, then it did with them: forasmuch as the world wil alwaies be like it selfe, and vnlike to them.
Secondly, no man is to be condemned vpon Vse 2 suspicion onely, or vpon presumption, or bare surmise, or another mans accusation: for if it were enough to be accused, innocency it selfe cannot escape, and the most innocent shall be soonest made away. True it is, the godly must giue no iust cause to bee euill spoken off▪ but abstaine from all appearance of euill, and cut off occasions from thē that seeke occasions: howbeit, whether occasion be giuen or not, euery man may suspect what they list, and how farre they list, and of whom they list, and who can say against them? So that it is not enough to condemne a man or to account him guilty, to be suspected. Some haue such iealous heads and vnsetled braines, that they will make occasions of suspicion, [...]d. in Trinū. which are no occasions. Suspicion is in another mans heart or head, & therefore we cannot alwaies auoide suspicion, except we had the gouernment of their hearts and heads, the which thē selues euermore haue not. We must be carefull to auoid the fault, though we cannot the fame: we must take heed of the sinne, though we can preuent the suspicion. The fault and offence is in our selues, [...] Ethic. l. 1. suspicion is in another. Euen as honour is in him that honoureth, not in him that is honoured; and as contempt is in him that contemneth, not in him that is contemned, (forasmuch as it lyeth not in our power, to be honoured, or to be despised) so it is with suspicion, [...] comment. Tim. 4. it hath place in the minde of another, and it lyeth not in our choice, whether we will be suspected, or not, no more thē it doth in him that is despised, who would willingly be honoured. The brethren of Ioseph were suspected to be spies, and to come to see the weaknesse of the Land, Gen. 42, 9. True it is, he dissembled with them, & concealed himselfe from them: but if indeed he had so conceiued or rather misconceiued and misiudged of thē, who could hinder or helpe it? or how could they preuent or redresse it; as it fell out with the messengers of Dauid, that he sent to Hanun the sonne of Nahash King of Ammon: for his Princes said vnto him, [...]. 10, 3. Thinkest thou that Dauid doth honour thy father, that hee hath sent comforters vnto thee? Hath he not rather sent his seruants vnto thee, to search the City, and to spie it out, and to ouerthrow it? This they suspected, & returned euill for good. These messengers behaued themselues vprightly in their Embassage, they gaue no more occasion of these surmises to Hanun, then Iosephs brethren did vnto him: yet who could stoppe them in so doing? Who was more innocent then Ioseph, that hearkened not to the tentations and allurements of his mistresse, nor desired or delighted to be in her company: [...] 9, 19, 20. yet his ouer-credulous master, hearing the words and accusation of his wife, not onely held him in suspicion, but tooke him as guilty, and put him into prison: and Ioseph could by no meanes satisfie his master, nor blot out the wrong opinion he had conceiued of him. The like we might shew touching Saul toward Ionathan his sonne, and Dauid his seruant, that were notwithstanding loyall & faithfull vnto him. He conceiued in minde that all had conspired against him,1 Sam. 22, 8, & 29, 4. yet there was none would shew him that his sonne had made a league with the sonne of lesse, there was none sorry for him, or sheweth vnto him, that his sonne had stirred vp his seruant against him to lie in waite to take away his life from him. These two innocent men had made indeed a league together, but not against the King their father; a league of amity, not of conspiracy, neither had they giuen the least cause of suspicion to be so hardly cē sured, and sinisterly iudged off, yet who could remoue out of his minde that iealousie, or perswade him that they intended no hurt or mischiefe against him? In like manner dealt the proud men with Ieremy, Ierem. 43, 3. they charged him to haue spoken falsely, and that the Lord had not sent him, to charge them not to goe downe into Egypt: they suspected that Baruch had set him on against them, to deliuer them into ye hand of the Caldeans, that they might put them to death, and carry them captiues into Babylon. This was the deuise of their owne braines, & the imagination of their owne harts, yet what could Ieremy doe against it, or which way could he stay them from suspecting thus. Whē as Paul hauing appealed to Caesar, had escaped shipwracke and was come safe to Melita, the Barbarians, seeing a viper fastned on his hand,Acts 28, 4. said among themselues, This man surely is a murtherer, whom, though he haue escaped the sea, yet vengeance suffereth not to liue. Thus we see, that albeit we do not commit any crime worthy to be accused or censured, yet we cannot hinder those that are credulous, from misdeeming and mistrusting of vs. It lyeth in vs wholly to giue no iust cause of suspicion, but lyeth not in vs wholly to preuent suspicion. For euil persons may suspect what they please without ground and foundation, without reason and occasion. The Magistrates censured Paul to be a troubler of the Citty, Acts 16, 20. the Iewes traduced him to be a polluter of the Temple, Acts 21, 28. and a Preacher against the Law. Tertullus accused him to be a pestilent fellow, and a mouer of sedition among all the Iewes throughout the world, and a ring-leader of the sect of the Nazarens, Acts chap. 24, verse 5. Thus he is suspected, and how could he auoide it? Wherefore good men depend not vpon the opinion of other men, but stand vppon their owne innocency: they do not rise or goe downe, stand or fall, as it shall please other men to conceiue of them; for that were to walke vpon other mens feete, or to leane vpon the staffe that resteth in another mans hand that may deceiue thē, but they builde their house vpon the foundation of [Page 366] their owne vertues, and haue, or at least ought to haue matter enough within them to commend themselues. It must not seeme strange to the godly, when they feele the bitter fruits of these suspicions. It hath euermore fared thus with them. This then ought not to make vs wauer, or to weaken vs in our profession, but rather encourage vs to walke through good report and euill report, and to furnish vs to passe through fire and water, life and death, knowing that God is able and will in the end bring our cause into the light, and make the innocency of our persons, and the iustice of our cause manifest, to the glory of his Name, to the comfort of our hearts, & to the confusion of his and our enemies, as we shall shew afterward. Thus he dealt with Ioseph after he had tried his patience by suffering for well doing:Psal. 105, 18. Gen. 3 [...], 21. for though he were laid in irons, and his feete hurt with fetters, yet the Lord was with him, and shewed him mercy, & gaue him fauour in the sight of the keeper of the prison, to whom no doubt he shewed his vprightnesse, and cleered himselfe of that wickednes which was laide to his charge. So also he dealt with Dauid, with Ieremy, and the rest of the righteous. This doth Dauid intreat oftentimes, when he was laden with the reproches of his enemies, when he was bitten with the teeth, and smitten with the tongues of the malignant, Psal. 7, 3, 4, 5, 6 Thus we see, if suspition were cause sufficient to condemne and censure any, no man could stand in iudgement, but equity should be turned into iniquity, truth into falsehood, & innocency it selfe should receiue a checke and counterbuffe. Let not then the wicked triumph, as if they had gotten the victory, and giuen the godly a foile, when they can alledge against them, how many waies, & of how many persons they are suspected, for that as much may bee suspected of them, when as nothing at all can be proued by thē. It is not the suspicion, or the accusation, or the condemnation, or the execution that maketh a man guilty of euill, or to deserue death: but the offence that is committed worthy of punishment. If then they be free from crime, they are happy when they are iudged vnhappy, and may reioyce and be glad when their enemies haue cause to weepe and waile.
Vse 3 Lastly, let Magistrates and all that are in authority, whether in the common-wealth, or in the family, put this in practise. For seeing euery one should be tried before he be censured, and that examination must goe before condemnation, let them not receiue euery cō plaint and accusation, but let them do iustice and iudgement, defend the poore and fatherlesse, releeue the weake and oppressed, & rid them out of the hand of the wicked. Let this be the end of their gouernment to sing mercy and iudgement, and diligently to consider the causes that come before them. To this purpose there is required of them two things, wisedome, and patience, without which they shall neuer proceed aright in taking away euill; but sometimes plucke vp good corne instead of weedes, or suffer thistles to grow instead of wholesome herbes. Wisedome is required to finde out particular offences, to know the number, the nature, the measure, the proceeding in them, the encrease of them, and all circumstances, as we see, Eccl. 7, 20, 21. This will teach vs when to correct, and when we may deferre correction in hope of amendment, it being the discretion of a man to deferre his anger.Prou. 20▪ 30. And albeit the blewnesse of the wound clenseth away euill, yet a man ought not to giue scope to his anger, neither yet exceed measure.
Secondly, there is required patience, that we be not too hot and hasty vpon those that haue offended, but to quiet our mindes, and heare their answers, what they can alledge for themselues, as Iob 31, 13, 14. He did not despise the cause of his man-seruant, nor of his maid-seruant▪ when they contended with him; & he grounded himselfe vpon two most notable & worthy considerations, one from the person of God, another from the law of creation. From the person of God, he vsed mildenesse toward them, because with him is no respect of persons: What then shall I do when God riseth vp? and when he visiteth, what shall I answer him? If he should not deale mercifully and moderately with them, how should he be able to answer it to God, who is the Lord both of master and seruant? forasmuch as we all serue one common master, to whō we must giue an account: and as our seruants come to answer before vs, so we must come to answer before God, Col. 4. It shall one day be said vnto vs, Come, giue an account of thy Stewardship, for wee may be no longer Stewards, Luke 16. This consideration, if it were duely marked of vs, were sufficient to stirre vp all masters & Magistrates to iust and equall dealing.
Againe, from the common condition of our creation, there is one author of life, in him both master and seruant liue, and moue, and haue their being, and both of them must of necessity die and depart out of this life. How meane or how high soeuer our place of gouernement be, to moderate our affections is a notable vertue in all Gouernors; albeit by our authority we may command them silence, and stoppe their mouthes, and lade thē with stripes, yet we should giue them leaue to answer for themselues, and to pleade their owne causes, and to debate the matter freely with vs.
True it is, Paul requireth of seruants, that they should bee obedient vnto their masters, Ti [...]. 1, [...]. and please them well in all things, not answering again: howbeit the Apostle meaneth giuing of crosse answers, replying againe with vnseemely and firelike words, such as stand not with the bounds of their calling: but they mutter and murmure with their tongues, so that though they be reasonable in their seruice, yet they [Page 367] are vnreasonable in their cutted and crabbed answers. This is the answering that heere is reprooued in seruants, who oftentimes abuse the lenity and mildnesse of their superiours. Iob by his owne practise sheweth that there was no pride, hautinesse, or cruelty in him, he abused not his superiority and authoritie ouer them, he exercised not tyranny vpon them, he did not trample vpon them and cast them vnder his feete, as if they had beene dogges or bruite beasts: but he mastered his affections, and bridled his anger, & did beare with them with all gentlenesse and lowlinesse of minde. And there are many motiues to perswade to this meeknesse and mildenesse toward such as are vnder vs. [...]nes to [...]ade to [...]enesse [...]d infe [...]
First, we are all of one molde and matter: al are of the earth, we are no better in reg [...]d of our originall then those that are vnder vs, albeit heere we be aboue them. We are all dust, and to dust we must returne. The master is dust as well as the seruant. When the poore Iewes complained against their oppressours, to whom they had morgaged their houses and lands, and giuen their sonnes and daughters into bondage, they vse this [...]eason, Nehe. 5.5. Yet now our flesh is as the flesh of our brethren, our children as their children. To this purpose the Prophet warneth, that we hide not our selues from our owne flesh, Esay. 58.7.
Secondly, we haue all one common creator, he that made the master, made also the seruant, and he that created the rich, created the poore; [...]. 22.2. God is the maker of them both, as Salomon teacheth in the booke of the Prouerbes: and this we noted before out of Iob, who confesseth, that he which made him made them, and that they had one which fashioned them in the wombe.
Thirdly albeit we ha [...]e superiority and soueraignty ouer them yet we must consider wee haue one master in heauen, [...]s. 6.9. to whom wee must giue an account: so that as we are masters ouer them, so we haue a master ouer vs: and as we haue seruants vnder vs, so we are seruants vnder God. Such then as are superiours ceasse not to be subiects, forasmuch as God is aboue all, that will iudge euery one according to their workes, euen toward those that belong vnto vs. The masters among the Gentiles neuer considered, that they were as stewards, and must giue an account of their calling and gouernment, and therefore they abused it at their pleasure, hauing power of life and death ouer their seruants: but the Apostle putteth them in minde that the high possessour of heauen and earth ruleth all, and will bring all vnto iudgement. Seeing then, God hath knit such a fast knot betweene mankinde, that cannot be loosed, to wit, that we haue all one matter one common maker, one common master: surely such as shall cut this knot in sunder, deserueth to haue his name razed out of ye number of men, because he acknowledgeth not the nature which God hath put into vs, but thinketh he hath the bridle put into his own hands to vexe and oppresse such as are vnder him.
True it is, he hath a preheminence ouer others, and it is meete he should rule as a master and Magistrate in his owne house: howbeit such as serue him and are of low degree, ought not to be contemned as abiects, or accounted as our footstooles.
Fourthly, as there is one master both of masters and seruants, so there is no respect of persons with him. This is the nature of our heauenly master, he will not sit in iudgement vpon men according to their nobility, power, greatnesse, or riches, but deale with them according to their workes, as 1 Pet. 1 17. If ye call on the Father, who without respect of persons iudgeth according to euery mans workes, passe the time of your soiourning heere in feare. When men of might and power vexe and tread vpon the poore, weake and simple, that dare not resist or withstand them, they goe away with it for the most part, euery one is afraid to oppose against them, or to defend the cause of the innocent, because men are blinded, or daunted by the outward glory of their persons, and so they dreame, that God is like vnto themselues. But the Apostle layeth before their eyes,Ephes 6.9. or rather vnto their hearts, that they should put away threatning, and deale mildly and gently toward them, forasmuch as God accepteth of no mans person.
Fiftly, they shall receiue themselues great benefite and profit by their seruice. This the Gentiles, though God suffered them to wander in ignorance, knew well enough; and the Philosophers vsed to mooue all masters to equity and gentle dealing toward their seruants. True it is, menseruants and maidseruants in those dayes were not as they are in our times: they had them not by couenant for yeeres, they serued them not for wages, but they were bondslaues to liue and die with their masters, and they possessed them for euer as their oxen or horses, and had power to saue them or to kill them at their owne pleasure, no man could speake against it, or call them to answer and account for it. Neuerthelesse, the wise men among them saw by the light of nature, that there was a common equity to be vsed toward al reasonable creatures, and therefore exhorted them to vse their seruants well, and to refraine their anger toward them, in consideration of their owne gaine and profite that should come vnto them thereby. They saw not into the force of the former reason, yt they must giue an account to God, but they mooued them in regard of their own good & benefit; as also Paul doth Philemon, Philem. 11.12 who shold find his seruant profitable vnto him, and therefore he sent him againe, and would haue him receiue him againe. The heathen could say, Whatsoeuer thou wouldest not haue done to thy selfe, doe not thou to another; which is according to the rule of Christ, Matth. 7.12. All things whatsoeuer ye would that men should [Page 368] doe vnto you, doe ye euen so to them: for this is the Law and the Prophets. If then we respect not equitie, let vs be mooued by our owne commodity.
Sixtly, we are all as brethren in Christ Iesus▪ howsoeuer many be of low degree, and despised in the world, yet Christ himselfe accounteth all that beleeue in him to be his brethren. If we haue God to be our Father, wee must confesse his children to be our brethren. If we be ashamed to account thus of others, let vs take heed lest Christ be ashamed of vs, when he commeth in his glory. The Apostle speaking of him saith, Heb. 2.17. In all things it behoued him to be made like vnto his brethren, that he might be a mercifull and faithfull high Priest in things pertaining vnto God, to make reconciliation for the sinnes of the people. Ver. 12. And in the same chapter he bringeth in Christ speaking, I will declare thy Name vnto my brethren, in the middest of the Church will I sing praise vnto thee. True it is, there is a difference betweene man and man in outward things, but in the chiefest things they are equal: the lowest haue as good a title to saluation and the kingdome of heauen as the highest: there is neither Iew nor Grecian, there is neither male nor female, there is neither bond nor free, but we are all one in Christ Iesus.
Seuenthly, this milde dealing toward them serueth to giue them encouragement in well-doing. For when they shall see such kindnesse in their masters, that they are content to heare them patiently, to beare with them meekely, and to entreat them gently, so that they vse no vnmercifull, or vnmeasurable, or vnreasonable rigour toward them: how is, or at least how ought the heart of the seruants to be cheered and comforted in their obedience to them, and in yeelding all possible good seruice to them in the singlenesse of their hearts? By too much lenity they grow saucie, and oftentimes outragious. The wise man saith, Pamper vp a seruant, Prou 29.21. and he will be as thine owne sonne. Giue seruants the reines of libertie, they waxe proud, and know neither their masters, nor themselues, nor their duties: so soone as they are set on horsebacke, they gallop beyond all measure. There is a moderation to be kept betweene two extreames, too much and too little, and we may offend by the one as well as by the other. Hence it is, that Paul setting downe the duties of fathers toward their children, Col. 3.21. saith, Fathers, prouoke not your children to anger, lest they be discouraged, or out of heart. Gentle natures are soone dismayed, they are rebuked by a word, and by a look: we must take heede we be not bitter to them.
Lastly, looke how we would be dealt withall by others, in like manner ought we to deal with others, and behaue our selues toward others. There is none of vs all but we desire to haue the seruants that are vnder vs deale well with vs, to serue vs willingly, to obey vs cheerefully, to honour vs readily, and from the heart: we therefore, in our commandements toward them ought to vse all humanity and equity, and this the Apostle calleth to doe the same things toward them, Ephes. 6.9. Againe, as we desire that God should forbeare threatnings toward vs, and forgiue vs vpon our vnfained repentance; so ought wee to doe, wee ought to forbeare threatning, and to forgiue them that haue offended vs, when we see the fruits of a true conuersion and turning vnto God in them. And this doth the Apostle require at the hands of Philemon, howsoeuer in former times the seruant had purloyned from his master, as we haue noted at large vpon that Epistle.
To conclude therefore, seeing God will haue the innocent protected, and not oppressed in iudgement, it behooueth euery one to looke to the duties of his calling: as the seruant should not rise against the master, so the master ought not to oppresse the seruant. Let all men learne mildenesse toward their inferiours, that God may be serued aboue all.
19 And the Priest shall charge her by an oath, and say vnto the woman, if no man hath lyen with thee, and if thou hast not gone aside to vncleannesse with another in stead of thy husband, be thou free from this bitter water that causeth the curse.
20 But if thou hast gone aside to another in stead of thy husband, and if thou bee defiled, and some man hath lyen with thee beside thine husband:
21 Then the Priest shall charge the woman with an oath of cursing, and the Priest shall say vnto the woman, The Lord make thee a curse, and an oath among thy people, when the Lord doth make thy thigh to rot, and thy belly to swell.
22 And this water that causeth the curse, shal goe into thy bowels, to make thy belly to swell, and thy thigh to rot: and the woman shall say, Amen, Amen.
Hitherto we haue shewed such actions as were vsed to try the faith and fidelity of the suspected woman: now we come to the words that are spoken, declaring the manner how it was performed, from the 19 verse, to the ende of the 22. verse. Heerein we haue laid before vs two thinges: first the oath it selfe. Secondly the assent of the woman vnto the oath. Touching the oath, we haue heere a prescript forme of it, and the words prescribed vnto her are ministred to her by the Priest, who vttereth it by his voyce, conditionally on both parts; If thou hast not gone astray, and broken the band and couenant of mariage, so that no man hath knowne thee carnally, be free from this curse: But if thou hast offended this way, and that thou be defiled, the curse come vpon thee.
The assent of the woman followeth, being expressed by a common note vsed in the conclusion [Page 369] of all prayers, Amen, Amen. Wherein we are to obserue two things, both the signification, and the repetition of the word. Touching the signification, it signifieth as much as, so bee it, as the Septuagint expound it. There is a double vse of this word, first, to expresse our desire, secondly, to testifie our faith in the assurance of receiuing those things that we craue: both which are to be practised in prayer, and are expressed by Christ, Mar. 11.24. Whatsoeuer you desire when ye pray, beleeue that yee shall haue it, and it shall bee done vnto you. Where he teacheth, that there ought to be in vs both a desire of grace, and an assurance of faith. In this place it is taken in the first sense, to wit, for a bare assent, subscribing to the trueth of that which is spoken, and wishing that it may be so, as Deut. 27.15. where speaking of the curses pronounced on mount Ebal, he saith, All the people shall say, Amen.
So doth the woman in this place craue and desire against her selfe, if she be culpable of the crime whereof she is suspected, and haue defiled the marriage bed that ought to be honourable, that the curse heere threatned, may turne vpon her and enter into her. For as the curse that is causelesse shall not come, so that which is duly and truely deserued, shall vndoubtedly come, and shall not tarry.
The repetition of this word is heere set downe to note the feruency of her zeale, the innocency of her cause, the vprightnesse of her conscience, and the purity of her heart: that she commeth not hanging downe her head to this tryall, as a malefactour that is guilty commeth to the barre, but lifting vp her head as going to the place of her deliuery where she is sure to be acquitted: not fearefully & doubtfully, but boldly and confidently, as one that is assured what will be the issue of the matter.
[...]ct 1.In this diuision some questions arise, which are to be handled. First the question may bee asked, what need there was of these words of adiuration to cause her to take the oath, that the Priest should minister it vnto her, and pronounce the forme of it vnto her, and shee answer him againe, and then drinke vp the water, as it followeth afterward? The causes hereof are these, [...]er. first to teach that euery signe or Sacrament should haue the word ioyned to it, that it be not a bare & naked signe, as it were an empty boxe without his oyntment. Secondly, it respecteth the publike edification of the whole people, when they should see that she pronounced sentence vpon her selfe, and that the iudgement of God tooke euent according to the trueth that before lay hid, all might iustly feare and tremble vnder his mighty hand.
[...]ct. 2.Secondly, the question may be asked, what is ment by these words of adiuration, The Lord make thee a curse and an oath among thy people? I answer, [...]er. the meaning is as much as if the Priest had said, God make thee wretched and miserable, yea so vnhappy and infamous that it may turne into a prouerbe, Let that happen to thee, which hath happened to this woman: so that the curse comming vpon her shall bee alleadged as an example of the like to come vpon others: both because she had committed so heynous a fault, and because she added vnto it these two crimes, impudency, an especiall staine and blot in that sexe: and periury, a capitall crime in all persons. For it argued great arrogancy and audaciousnesse to vndergo all these meanes of tryal one after another, and yet euermore to conceale her offence, and not confesse it, like to Achan, who hauing committed a trespasse in the accursed thing, did what he could to hide it:Iosh. 7.16. the tribe of Iudah was taken, but he was not mooued: the families of Iudah being brought, the family of the Zarhites was taken, and yet he was not touched: the families of the Zarhites beeing brought man by man, Zabdiwas taken, Vers 17. and yet he hath no feeling of it, vntill himselfe was taken, and that he was pointed out, Thou art the man: or like vnto Iudas that betrayed the Son of God, he knew Christ was apprehended, and yet he repented not: mocked, buffetted, spit vpon, and yet he repented not; he saw him condemned to the Crosse before he thought,Matth. 27.3. What haue I done? So in this suspected wife to goe forward from the first action to be performed, and from the first word to be pronounced euen vntill the last without any stay or remorse, was a testimony of shamelesnesse and of hardnesse of heart.
Besides, if none of all these could haue entred into her, and pierced her heart harder then stone, yet a man would haue thought when she came to be charged with an oath of cursing, she would haue stucke at it, and not haue swallowed this being greater then a Camell: so that to adde to adultery the sinne of periury, as it were drunkennesse vnto thirst, argued a person giuen ouer and forsaken of God, and such a one as had filled vp the measure of sinne:Heb. 12.16. being like vnto prophane Esau that sold his birthright for one morsell of meat, and sware to his brother, and despised the birth-right, Gen. 25.33. As he regarded not to commit sinne, so he regarded not an oath, that hee might finish it, and giue himselfe wholly ouer vnto it.
[Verse 19. And the Priest shall charge her by an oath, &c.] In these words we haue a solemne maner set downe of the womans either absolution or condemnation. After that the Priest hath put the holy water in an earthen vessell, and taken dust from the pauement to be cast into it, he conceiueth words of cursing, to which she is to answere: he goeth before to rehearse them, she is not left to vtter what she please lest she should seeke euasion by any mentall reseruation. Thus then she is constrained to appeale to God, and to vse his Name, & to purge her selfe by an oath: which is done to humble her, & to giue her warning [Page 370] to take heed that she double not her fault, and ioyne to one great sinne another greater, a breach of the first Table, to a breach of the second, that is, periury to her adultery, an offence against God to the offence against her husband.Doctrine. An oath is to be vsed onely in case of necessity. We learne heereby, that the Name of God is neuer to be vsed, but onely in cases of necessity: when all other meanes faile, then it is lawfull to take vp an oath, whether it bee publikely or priuately, whether it be before the Magistrate or before any other. This we see in Abraha [...], who said to the king of Sodome Gen. 14.22▪ I haue lifted vp mine hand vnto the Lord, the most high God, the possessour of heauen and earth, that I will not take any thing that is thine: By this gesture hee did appeale vnto God, as a witnesse of his swearing, and a reuenger of all forswearing, to binde himself from couetousnesse; that as before he had ouercome his enemies, now he might ouercome himselfe and his owne affections,Cicero orati. pro Marcel. which was a greater and nobler victory then the former.
Thus he sheweth himselfe religious toward God, as well as righteous toward men. The like we see in the Law set downe by an expresse commandement, Exod. 22.10, 11. If a man deliuer vnto his neighbour an asse, or an oxe, or a sheepe, or any beast to keepe, and it die, or be hurt, Deut. 21.8. or driuen away, no man seeing it: then shall an oath of the Lord bee betweene them both, that hee hath not put his hand vnto his neighbours goods, and the owner of it shall accept thereof, and he shall not make it good. This precept directeth when and in what cases to take an oath, to wit, when the matter is doubtfull, and cannot otherwise be decided: forasmuch as the owner of the goods is charged to rest therein, and to acknowledge himselfe well satisfied. This we see farther in the Apostle Paul, 2 Cor. 1.21 I call God for a record vpon my soule, that to spare you I came not as yet to Corinth. He did not breake out into this swearing of an ordinary custome, but the glory of God and the saluation of that Church required it; in which cases we are allowed and warranted to vse it, and not otherwise.
Reason 1 The reasons will better confirme this vnto vs then bare testimonies taken out of the Scriptures, which neuerthelesse out to be sufficient where no farther proofe is vsed. First, God will not hold him guiltlesse that abuseth his Name negligently or vnnecessarily. He will surely punish them that sweare vainely. This penalty or punishment is annexed to the commandement, Exod. 20. The Lord will not hold him guiltlesse that taketh his Name in vaine. It is an heynous sinne, albeit it bee thought light before men; and then the iudgement also shall be heauy that hangeth ouer their heads that transgresse this Law. The free forgiuenesse of sinnes is the fountaine of all happines, both present and to come;Psal. 32.1.2. for the man is blessed whose sinnes are forgiuen, and whose iniquity is couered, blessed is that man to whom God will impute no wickednesse: and therfore we must needs be in continuall misery, so long as our sinnes are retained. This is a fearefull thunderbolt to afright vs from the prophaning of his Name: he will honour those that honour him, but such as despise him shall come to destruction.
Secondly, the end of practising an oath is Reason 2 to decide strifes, and to determine controuersies, which disturbe peace, and hinder Christian charity. It cannot be but offences will come, and many occasions of quarrels and contentions about matters of this life arise daily betweene man and man, which could not conueniently be taken vp, except we had the lawfull vse of an oath to confirme some necessary truth; as when it serueth to manifest the glory of God, or to cleere the good name of our brother, or to obey the commandement of the Magistrate, or to maintaine our owne credit. This is set downe, Heb. 6.16. Men verily sweare by the greater, and an oath for confirmation is to them an end of all strife. I call that a necessary trueth, when a doubtfull cause called into question, cannot be decided without an oath, as we see the practise, Rom. 1.9. God is my witnesse, whom I serue with my spirit, in the Gospel of his Sonne, that without ceassing I make mētion of you alwayes in my prayers. It was necessary for the furtherance of the saluation of the Romanes, that they should be perswaded of the Apostles affection toward them, but the testimony of men failed to prooue this trueth, and therfore he was driuen to take vp an oath, and to appeale vnto God. This is also at large deliuered by Salomon in that prayer which hee made at the dedication of the Temple, 1 King. 8.31. If any man trespasse against his neighbour, and an oath be laid vpon him to cause him to sweare, and the oath come before thine altar in this house, then heare thou in heauen, and doe and iudge thy seruants, condemning the wicked to bring his way vpon his head, and iustifying the righteous to giue him according to his righteousnesse. Thus we see the constant and continuall vse of an oth among Gods people in matters of weight and importance, in their most serious and substantiall affaires.
Thirdly, the Name of God is most fearefull Reason 3 in praises, glorious in holinesse, great in might and doing wonders: and therefore it ought not commonly to runne in our mouthes without necessary cause. This is vrged by the wise man, Eccles. 5.2. Be not rash with thy mouth and let not thy heart be hasty to vtter any thing before God: for God is in heauen, and thou vpon earth: therefore let thy words be few. And the Lord saith, Deut. 28.58.Iudg. [...] If thou wilt not obserue to doe all the words of this Law that are written in this booke, that thou mayest feare this glorious and fearefull Name, The Lord thy God, he will make thy plagues wonderfull, and the plagues of thy seed, &c. If then the Name of God be great and glorious, it is not commonly to be vsed of vs, to be turned in our tongues, and to be trodden vpon with our feet.
Vse 1 Now let vs consider what vses may be made of this vnto vs. It reprooueth sundry abuses & corruptions, both in opinion and practise, in iudgement and in life. As first of all the Anabaptists, a proud and fantasticall crue of cursed and damnable hereticks, that trouble heauen and earth, ouerthrow Church and Common-wealth, destroy Magistracy and Ministery, disanull the word and Sacraments, and make religion to be no better then a doctrine of liberty. These teach that it is vnlawfull to sweare at all, either in priuate vse, or in place of iudgement. This is to runne into another extremity, and to faile as much in the defect, as other doe in the excesse. For albeit all swearing be not lawfull, yet it followeth not that all swearing is vnlawfull. But to abolish all manner of swearing, and all vse of an oath, because some abuse it, and vse it vainly, [...]r in vita [...]g. is like vnto him, who to take away drunkennesse, abolished the vines, and would not suffer any to grow in his common-wealth: or as if a man would suffer no corne to grow, because some will surfet with it. There is no good thing, but hath beene or may be abused. The doctrine that is according to godlinesse is many wayes abused. When Paul magnified the mercies of God in his sonne Christ, so that where sinne abounded, [...]. 5.20. grace abounded much more, men of euill spirits arose that abused this to carnall liberty, and turned the grace of God into wantonnesse, and wrested the Scriptures to their owne perdition.
sect 1 The obiections of these heretikes are not many, but somewhat they alleadge for themselues. First, they obiect the commandement of the Lord in the exposition of the Law, Mat. 5.34. I say vnto you, sweare not at all, neither by heauen, &c. If it be forbidden to sweare at all, then it is made vtterly vnlawfull.
I answere, [...]wer. the purpose of Christ is to reprooue the false interpretations of the Scribes and Pharisees, who wrested the Law, and restrained it contrary to the meaning of the Lawgiuer. They taught the people to beware of periury, and swearing falsly, and that if so be men sweare truely, it was lawfull to sweare commonly, as if God tooke no regard of our ordinary communication, and of our common talke, contrary to the doctrine of Christ else-where, that of euery idle word, much more then of idle othes, men shall giue an account at the day of iudgement, Matth. 12.36. His purpose is not to condemne the right vse of an oth, [...]6.13. which is expresly commanded of God in many places, and practised by the Patriarks, Gen. 14. by the Prophets, 1 king 17.1. by the Apostles, 1 Cor. 15. by the Angels, Reuel. 10.6. by the Iudges, Iudg. 15.12. by the kings, 1. Sam. 24. and by the Lord himselfe, Psal. 110.4. Heb. 6.17. And therefore simply it is not a sinne to sweare. If any reply in their name and behalfe, that once it was lawfull, but now it is not: in the time of the old testament, but not in the new; we must know, that the Prophets, prophesying of these times of grace vnder the Gospel, declare that the Church or Christ should sweare by the Lord, Esay. 1 [...].1 [...]. Iere. 4.2. and therefore he neuer wholly for bad it, who came not to destroy the Law and abolish the Prophets, but to fulfill and performe the Law, Matth. 5.17. Moreouer the Pharisees, that were the teachers of Israel, taught that it skilled not, though men sware vainely, by heauen, by earth, by the creatures, so long as they suppressed the Name of God. Wherefore Christ the true interpreter of the Law. teacheth the contrary, to wit, that it is a sinne against the third commandement, not only to forsweare, but to sweare vainely, and commonly, by what name, and in what manner soeuer it be yea albeit the Name of God be not mentioned, considering that he which sweareth by the altar, sweareth by it, Matth. 23.20 21, 22. and by all things thereon: he that sweareth by the Temple, sweareth by it, and by him that dwelleth therein: and he that sweareth by heauen, sweareth by the throne of God, and by him that sitteth thereon. This errour of these Pharisees is maintained, or at the least practised commonly by the common sort, they thinke they may sweare as they list, so that they sweare truely: and if they haue trueth on their side, they take liberty to sweare and sweare againe without controlement.
Secondly, they alledge also the saying of the Apostle Iames, chap. 5.12. Obiect. 2 Aboue all things, my brethren, sweare not, neither by heauen, neither by the earth, neither by any other oath: but let your yea, bee yea; and your nay nay: lest ye fall into condemnation.
I answer, Answer. wee must not alwayes take the words of Scripture generally as they seeme to be caryed, but limit them according to the circumstances of the Text, and the scope of ye words. The Apostle saith, All things are lawfull for him, 1 Cor. 6.12. but it must be restrained to things indifferent not forbidden in the Law: for such things as are forbidden, are not lawfull. If then we would vnderstand Scripture aright, and not wander from the sound interpretation of it, we must seeke and search out the sense according to the intent and meaning of the Spirit of God; otherwise, not only infinite inconueniences, but diuers absurdities, impossibilities, heresies, contradictions, and impieties will follow: as when Christ saith, Ioh. 10.8. All that euer came before me are theeues and robbers, &c. Shall wee conclude from hence, that Moses, Esay, Ieremy, Iohn Baptist, and all the Prophets were no better then theeues and robbers, because they went before Christ in time? No, he pointeth out such as professe themselues to be the doore of the sheepe, and receiued or shewed any other then himselfe. So Paul saith, hee tooke all things to bee lawfull for him: what then? might he doe what he list? might he be an idolater, an adulterer, a blasphemer, and such like? no, but herein he preuenteth an obiection, and answereth by supposition, that albeit [Page 372] all things were lawfull, yet he would not bee brought vnder the power of any thing. So in another place he saith, I am made all things to all men, 1 Cor. 9.22. Doth he heereby make himselfe a Libertine, or establish Libertinisme, or purchase a protection for euery man to doe what seemeth good in his own eyes? Not so, but in matters that are indifferent which may be done or not done with a good conscience, he changed himselfe into all fashions, and applyed himselfe to the conditions of all, that by all meanes he might saue some. So in this place, when the Apostle saith, sweare not at all, we must not cleaue seruilely to the letter, nor sti [...]ke to the bare words, but know that the Scripture standeth in the right meaning: so that the doctrine of the seruant is not different from the Lords and Masters that sent him, to wit, to condemne lightnes in swearing, whereby the Name of God is defiled, directly, or indirectly; which ought to be accounted of all men most holy, and vsed with the greatest respect and reuerence that can be. But in cases of importance and necessity, we haue examples beyond al exception, of God himselfe▪ of the Prophets and Apostles that haue vsed an oath, as we noted before, which could not haue beene, if the vse of an oath had generally and vtterly beene vnlawfull.
The second reproofe.Secondly, to omit this sect, and to proceed, it reprooueth such as take the oathes of persons that are vnfit and vnmeet to take any oathes. For seeing an oath must be taken vp soberly, discreetly and aduisedly, and onely in cases of necessity, when the trueth cannot otherwise be decided, it conuinceth such of temerity and want of discretion, that make no difference of whom they take an oath. The end of an oath ought to be to confirme the trueth; but the testimony of some is suspected, and of others presumed to be false. Many are not to be admitted as witnesses, as children, furious persons, drunkards, common lyars, such whose bodies are withered, and consequently their memories decayed, such as are idiots and lunatikes, common swearers, ruffians, and such as are of euill report, rogues and straglers that haue nothing to lose, nor no where to dwell, infidels, heretikes, and vnbeleeuers, all these are as it were boared in the eare, or burned in the hand, or branded in the forehead for vnsufficient persons: because either they doe not know the vertue and validity of an oath, nor the difference and distinction of matters whereupon they are produced, and which are to be decided: or being accustomed to euill, may easily be drawne to adde one sinne of periury to the heapes of their other wickednesse: or may easily be brought to lift at an oath for a little lucre and base gaine; or make little account to renounce and sell Christ himselfe for thirty pence, as Iudas d [...]d, that is, for a small aduantage. Such then must be sought out to testifie the trueth, as are worthy of credit, as feare not the faces of men, as euermore haue God before their eies. As then such are to be chosen, so these that can doe nothing with iudgement and discretion, with aduise and deliberation, ought to be refused, of which the Prophet saith:Esay 4 [...]. Heare ye this, O house of Iacob, which are called by the name of Israel, and are come out of the waters of Iudah: which sweare by the Name of the Lord and make mention of the God of Israel, but not in trueth nor in righteousnesse. Hence it is that the Prophet requireth, that our oathes be performed in trueth, in righteousnesse, and in iudgement, Ier. 5. which cannot be expected of vs, or performed of them.
Secondly, this doctrine directly meeteth Ʋse 2 with the common, but yet corrupt practise of our times, in which swearing is turned into a custome, so that euery one garnisheth his ordinary talke with gracelesse and needlesse oathes, if this may be called a garnishing, and not rather a disgracing. That communication is gracious which ministreth grace to the hearers, other talke is rotten, and retchlesse, when men make no conscience of taking the Name of God in vaine. This is a greeuous sinne in yong and old, in men and women, in rich and poore. It is accounted a speciall ornament to our speech, and we thinke it carryeth no credit nor countenance, except it be now and then spiced with an oath. It beginneth euery where to be esteemed the part of a gentleman, and a note and cognizance to know him and discerne him from others. He is iudged a puritane and a precise foole that reproueth it, and vseth it not. Alas, to what height of sinne are we come? the measure is filled vp, the iudgement is at hand. Herein, O Lord, be mercifull vnto vs: and indeed thou art mercifull, a God of pittie and patience, or else the land were not able to beare vs. The practise of it is of the diuel, & yet we are not afraid of it, few men make conscience of it. The children that play in the streetes haue learned to sweare, so soone as they can speake, and are weaned from their mothers breasts. The Rogues and Vagabonds that settle themselues in no family or society, take the sacred Name of God in their mouth, & make it thier occupation to begge with it. The chapmen that sell their wares to others, are as ready to sell their soules to the diuell to get sometimes one peny. He is not accounted a good shopman that is likely to thriue, that doth not burnish and varnish his bad wares with the glorious Name of God, he is not reckoned worth a chip that will not sweare at euery word to deceiue those that deale with him: and yet God threatneth that he wil cut off as well on this side as on that, Zach. 5.3. euery one that sweareth so that the curse shall remaine in the middes of his house, and shall consume it, with the timber thereof, and the stones thereof. But some will say, we doe not Obiect 1 sweare by the Name of God, we sweare not but by our faith, or troth, or by our Lady, or the Masse, or by Saint Mary. Bee it so: Answer. yet [Page 373] euen these also are breaches of ye law of God. Faith and truth are precious iewels that adorn ye heart of a Christian, they must be kept there as safely as a treasure. Will a man lay a pearle to gage for euery trifle? or wil a man defile his best raiment with the worst mire? It is to be feared, that these haue little faith in the heart, that haue it so commonly in the mouth. As for the crosse, or the masse, or the rood, and such like reliques, they are abominable idols, of wc the Prophet complaineth, [...]c. 5.7. They haue sworne by them that are no gods. This is called a forsaking of God. [...]os 8.14. The Prophet saith, They shall fall, and neuer rise againe. And the Prophet Zephany declareth, that ye Lord will destroy man & beast, because they did swear by the Lord and by Malcham. [...]ph. 1.5. We see hereby what religion and fear of God is in the greatest multitude, for not one of an hundreth feareth an oth, or refraineth frō swearing. Not a day passeth ouer their heads, but they breake out this way. No occasion is offered vnto them to speake, but an oath shall be at one end of their talke. They are so far frō striuing against it, that they delight in it, and make no more conscience of an oath, then of a word, and vse swearing more then eating and drinking. Where the lawes of the land do bridle men, there is some abstaining from sin, and few in comparison of the rest offend. It is true indeed that no punishment, will restraine all persons: yet notwithstanding the most are terrified by seuerity and sharpnesse, as in cases of treasons, of murthers, of thefts, &c. There are few in comparison of others that are guilty of these: and why? because they are looked vnto, that offend this way. If men were let alone in these also to themselues, wee should haue rebellions, and robberies, and shedding of blood as common as othes. For where conscience of sin is wanting, feare of punishment and terrour of death must keepe in awe. But where the lawes of Princes are most remisse, there a flood-gate is set open to all impiety yt ouerfloweth the banks and ouerwhelmeth all before it without measure; as swearing, and blaspheming, contempt of the word, prophaning the Sabboth, whoredome, &c. These are common, this is the broad way, and wide gate that many enter into without controlment. The causes of this general abuse and common sin of swearing are these foure. [...]e causes of [...]mon [...]aring. First, custome, and common vse, wherby many thinke themselues excused. Tell them of their sin, and aduise them to leaue it, They will answer, I confesse it is naught, and I am to blame for it, it is a custome I haue gotten. Thus they defend themselues by custome, & plead prescription: but in the meane season they hold their wicked and vnreasonable custome stil, and wil by no meanes be brought from it. And yet if we will speake the truth, what is it te pretend custome to countenance sin, but to confesse wee doe and speake all things without the feare of God? For frō whence proceedeth this custome of sinning, but from this root? to wit, that we commit sin vpon sinne, one day after another,Muscul. comment. in Mat. cap. 5. without any reuerence of the Maiesty of God. Wherefore, it standeth vs vpon to breake this corrupt custome by a contrary custome, & to leaue this vse by disuse thereof. Although it may seem hard vnto vs at the first, yet if we labor to discontinue it, we shall find it easie at the last. The second cause is euill examples, when we keep euill company, we heare them, & we learne of them. We cannot frequent the company of swearers, but we shall haue othes rife in our eares. The passage is easie from the care to the tongue. That which we commonly heare, we commonly talke off. If then othes be rife in our eares, they will quickly be ready in our mouthes. And the reason is, because the often practise of any sin, maketh vs to haue the lesse sense and sorrow for sin, lesse hatred and detestation of sin. As it is in them that commit sin, so it is in them that are present at it. Touching these that are the practisers of it, the Prophet saith, Can the Ethiopian change his skin, Iet. 13.23. &c. So is it also with these that frequent the society of common swearers, it is hard to bee with them, & to come from them, but we shal one way or other be partakers of their sinnes. This sinne of swearing is not made the lesse by multitude of euill examples set before vs, forasmuch as the multitude of them that sin doth rather make the sin more to be abhorred, then excused, and prouoketh Gods wrath more fiercely. We are not to follow a multitude to do euill. If we sin together,Exod. 23.2. we shal also suffer together: and if we offend with others, we shall be punished with others. The third cause is want of admonition. For many sin this way, that do not know they sinne, many haue a custome in swearing, that are ignorant they do sweare, or at least that they swear so often, or that the sin & offence is so great; who are of that flexible nature, & good disposition, that if they knew the greeuousnesse of the sin, or the greatnes of the danger, would abstaine from doing euill. It is an offence indeed in those that swear, albeit they doe it of ignorance: so is it also in those, that pretending loue and friendship to those that vse it, do not by admonition seeke to reclaime them. The wise man saith,Prou. 9.8. Reproue not a scorner, lest he hate thee, &c. It is a fault generally among vs, that we doe not exhort one another. A word spoken in due season is comely and profitable, like apples of gold in pictures of siluer, pleasant words are as an hony combe, Prou. 25.11. and 16.24. sweet to the soule, and health to the bones. No words are so sweet to the taste, as those that aime at the soules good. We may by this means be an occasion of sauing a soule: & by want of the performance of this dutie, and by keeping silence when we ought not, we may be partakers of their sinnes, and we may be a meanes of damning their soules. For what knowest thou, O man, whether thou mayest winne thy brother? The last cause, that shall now be touched, furthering the sin of swearing, is want of punishment. It were to be wished that ye Magistrate [Page 374] would sharpen the Law against this sin, and other of the first Table that are of like nature, & concerned directly the glory of God. The punishment is litle or none at al against it, which maketh it so common. And I would to God, that they who should be most forward to redresse it, had not the chiefe hand in this trespasse. We are as men afraid to touch this sore, and they that ought to reproue it, haue taught their tongues to vse it, I mean the Ministers of the word. How then should they teach others that cannot teach themselues? or how should they exhort others not to swear, that haue learned commonly to sweare themselues? Let all those therefore that are in authority, whether their place be higher or lower, looke to those that are vnder them. There is no smoothering of sin, or dealing gently and tenderly with it, if we wil represse and redresse it.Sinne is like to a nettle. Sin is like vnto a nettle, the more lightly you handle it, the more it stingeth: the way is to crush it harder. If we deale mildely with sin, we make it thereby to gather strength. It is the blewnesse of a wound, saith Salomon, that purgeth euill. Sinne is like a serpent in the egge, or like a wolfe and lyon that is yong; if they be suffred, they sting vnto death, and make vs their prey. Slight and sheet punishment of any sin, is after a sort an inuiting & encouragement vnto it. But some man wil farther obiect, without swearing men Obiect. 2 will not beleeue me: they doubt of my word, an oath putteth the matter out of question. I answer, Answer. he that will not beleeue thee without an oth in thy communication, neither wil hee with an oth. For he that is a common swearer, may well be presumed or suspected to be a cō mon liar: & whosoeuer maketh no conscience of the greater, will make no conscience of the lesser sin. The prophet Hoseah, complaining of the corruptions that reigned in his time, ioyneth these together, & as it were coupleth thē in one yoke,Hosea 4.2. by swearing and lying they break out, It is not thy facing & out-facing, thy swearing & staring that can procure thee credit among those that are sober minded: forasmuch as they that will commonly swear, will also forswear. Salomon teacheth yt in many words there wanteth not folly:Prou. 10.19. so in many othes there wanteth not periury. Wouldest thou be beleeued? and haue mē rest in thy sayings without doubting or gainsaying? accustome thy tongue to speak the truth: be ashamed to be taken with a lie: gain a good report to thy self by gouernment of thy tongue, and setting a watch before the dore of thy mouth, pondering thy words before thou vtter them, and examine thy speach Obiect. 3 before thou speake it. But some will pretend a necessity wherby they are vrged, and say, they cānot liue without swearing; they obiect that men will not buy of them, and that they shall neuer be able to vtter their wares without it. Nay, Answer. the wiser sort beleeue thee the lesse, and buy of thee the lesse. It maketh them look the better about them, and watch thy fingers that hast set no watch before thy mouth. They see thou makest no more conscience of an oath, then a dogge doth to wag his taile: but thou must remember that goods gotten by forgery, lying, deceit, and swearing, shall not prosper long, nor continue euer.Hag. 1.6. Prou. 13.11. and 1.2. [...] 12.27. They put their gaines in a bottomlesse bag. Salomon is plentifull in handling this point in diuers places. Wealth gotten by vanity, &c. The treasures of wickednesse, &c. Albeit euill men may prosper for a time, yet they shal not long enioy their stollē goods. For goods wrongfully gotten, are stollen: and thou hast no better title vnto them, then the theefe hath to the true mans purse. Thou professest to shew friendship vnto him, but art ready to cut his throat. Thou speakest fairely, but thou meanest fouly. Wee must not suffer our tongues and hearts to wander so far asunder, but remember yt he which keepeth his mouth, Prou 13.3. keepeth his life, &c. A little gotten with a good conscience shall bring a blessing with it vpon vs and our children, The iust man walketh in his integrity, his children are blessed after him. Prou. 20.7. And howsoeuer many wil account this light gains which is so gotten, yet in the end it shal make an heauy purse, according to ye true prouerbe. As for all wicked and vnconscionable gaines, they are accursed in vs, and our posterities to whom we leaue them, and by which we thinke to enrich them, shal feele the smart of our sins. This is the portion of a wicked man with God, &c.Iob 27.13. [...] To draw to an end, let vs set this downe as a rule, that no man ought to sweare or ly for an aduantage: neither shall our swearing and lying in the end turne to our aduantage, but to our losse: forasmuch as sin shall bring profit to no man. It cannot profit a man to win the whole world, and then to lose his owne soule.Matth. 16.26 Such get a penny and forgoe a pound: they gaine hell and lose heauen: they make the diuell their friend, and God their enemy. If wee would thus reason with our selues, and cast vp our accounts, we should soon see little gotten by these sins, & that when we haue attained to the greatest wealth, only godlines is the greatest gaines, which shal neuer be taken from vs.
Lastly, it is our duty to be careful to vse an Vse 3 oath aright. It is the great goodnesse of God toward vs, that doth so farre honour vs, and abase himselfe, to giue vs leaue to take vp his Name, and to be present at our controuersies, being ready to determine of them. We are vnworthy of this preheminence, and therefore we ought to rectifie our iudgment, and swear aright, to ye end we take not his Name in vain. And that we may doe this, we are to consider these few particulars: 1 what an oth is, 2. who is ye author of it, 3. what are ye parts of an oth, and wherof it consisteth, 4. what is the forme therof. 5. what is ye end: lastly, what be ye properties of it. Of these in order as we set thē down.
Touching the first, an oath may thus be described. It is a solemne appealing to God,What as [...] is. whereby we testifie that we speake the trueth. It is a kind of inuocation of Gods Name, though it be vsed vnto men, or before men: [Page 375] it is a referring of our selues to God, and therfore Paul calleth God to record. [...]or. 1.23. [...]m. 3.35. We should cōsider therfore that we haue to do with him, & set him before our eyes for the farther prouoking of our selues to feare and reuerence, & the farther remouing from vs all falsehood & vntruth. Againe, it is said, that we by our oath do testifie that we speake and vtter the trueth with our tongues, but it must be from the hart root. This is the reason that oathes are in vse, that the truth, which otherwise lyeth hid, may come to light. This truth must be spoken, not to halfes, or to hurt by it: but we must speake the truth plainely and sincerely in the simplicitie of our hearts, without all glozing or dissembling through feare, or flattery, or fauour, or profit, or pleasing of men: we must speake the whole trueth, and nothing but the trueth.
[...]e author an oath.The second point to bee considered in an oath, is, who is the author of it. It is commanded of God, by whom we are to sweare, inasmuch as he alone is to be called vpon, & worshipped, to whom we ascribe a knowledge of all things, a searching of our hearts, a presence in all places, and infinite wisedome in ordering all things. For an oath consisteth not of manifest matters, whereof there is good euidence, but of hidden and vncertaine things, in which God onely can iudge, whether men deceiue vs or not. True it is, if there were that perfection in vs euery way, yt ought to be, there shold be no necessary vse of any oath with God or mā. If there were no wauering in vs, God needeth not to sweare: if there were no forging in vs, man needed not to sweare: so that vnbeleefe and vntruth were the principall causes that brought it into practise. The cause why God sweareth, is for our profit. He is truth it selfe, [...]umb. 23.19. Sam. 15.29. Tim. 2.13 and cannot lie, he cannot deceiue, or repent, or deny himselfe; howbeit we are fraile & weak creatures; though God promise neuer so faithfully, and giue vs his word neuer so certainly: yet we are full of infidelity and doubting, like to Thomas one of the twelue Apostles: he had the word of God, the promise of Christ, & the testimony of the disciples, yet he would not beleeue, [...]. 20.25, except he might see in his hands the print of the nailes, and put his finger into the print of the nailes, and put his hand into his side. It was not enough for him, yt he might be no longer faithlesse, but faithfull, to see his wounds with his eies, but he must touch them, and felt thē with his fingers; and then he would beleeue. Hence it is, that God sweareth vnto vs for our better assurance, that we should not doubt, but haue sure consolation in his promise, and confirmation in his truth. Againe, there should be little or no vse of an oath between party and party, if there were yt honesty & fidelity among men that ought to haue been: for if we were accustomed onely to speake the truth, and that we hated lying, as we doe the father of it, what need we any oath? or what should we do with swearing? All men will seeme to hate the diuel, ye father of lies: but all hate not his works. They loue lies more then to speake the trueth, and therefore an oath came in, when the truth could not be found out with much difficulty and long examinations.
The third point is the parts of an oathThe parts of an oath. wherof it consisteth. In euery oath passe these foure things, confirmation, inuocation, confession, & obligation. First, there must be the confirmation of a truth yt cannot else be known but by our oath,Heb. 6.6.16. An oath for confirmation is among men an end of all strife. An oath is not a customary thing, or a matter wherin we may dally: there must be somewhat that needeth to bee cōfirmed. Where all things are apparent, there is no place for this ordinance. Secondly, there is an inuocation of Gods Name, who is witnes of the trueth, and a iudge to be auenged of vs, if we lie. It is not enough for vs to vse an asseueration, or to make a solemne protestation: there must be a lifting vp of the heart to God, and an appealing to his diuine Maiesty, as the men of God were alwayes wont to do, as wee noted before. Thirdly, there should be confession that God punisheth periury, either expressed or implyed, either openly or secretly. For there is a secret kind of acknowledgment in euery oath, of Gods purpose & power ready to chastise and correct all such as dishonor God and prophane the seate of iudgement. Fourthly, an obligation, professing and protesting that we are willing to vndergoe the punishment at Gods hand, if we performe not the condition. It is very fit and expedient, that all such as are to take an oath, diligently consider and remember these particular parts, that they haue them not onely before their eyes, but ingrauen in their hearts, to keepe them from all falsehood.
The fourth thing is the forme of an oath,The forme of an oath. which is described by the Prophet Ieremy, Iere. 4.2. Thou shalt sweare the Lord liueth, in trueth, &c. Behold here, the maner that is to be obserued in our swearing, it must be performed truely, discreetly, & righteously. Truly, lest we make God a lyar: iustly, lest we commit impiety: in iudgment, lest we be rash and heady wt ought not to be in so weighty a matter. Truth ought to be the ground of al our speeches. The Apostle saith, Cast off lying, Ephe. 4.25. and speak euery man truth vnto his neighbour, for we are members one of another: howbeit then especially, when we take the God of all trueth to witnes, we should be carefull to speake nothing but ye simple words of truth without all mixture or errour or falshood. As God is the God of trueth, so ought we to be like vnto him, if we would haue him to be our Father, or assure our selues to be his children. We cānot swear lawfully except we swear truly, & therfore we must be sure before we sweare, that we sweare nothing but the trueth. For we come not into the presence of God, and before the deputy of God which is the Magistrate, to deliuer our owne foolish opinions, drowsie dreames, priuate thoughts, or vncertain matters such as we conceiue; but [Page 376] what we know and are throughly perswaded off. Trueth and knowledge are vnseparable companions. Againe, he that sweareth lawfully should sweare in iudgement. When we are called before a iudge to testifie the trueth, or are to witnesse in any other lawfull cause wc can by no other means be found out but by an oth, we must deale in such matters soberly, we are to sweare with good discretion and aduisement, not lightly, not rashly, not hastily, not headily, but with diligent tryal and due consideration of euery particular which wee are to testifie. Lastly, our oath must be taken in righteousnesse, and be agreeable to right and equity and equity & iustice, which serue to giue to euery man his owne, and to God also his due. Thus we see wherein the life and as it were the soule of an oath consisteth: which reproueth the common abuses of those that are sworne men. Our oath must not be an hired oath, nor we hired men to sweare whatsoeuer others will haue vs: for that were as much as to sell our soules t [...] Satan for mony. If we would haue peace and comfort to our selues, we must not take an oath for feare, or fauour, or friendship, or flattery, to doe our friends a pleasure, and our enemies a displeasure: but in a godly zeale of the vprightnesse of the cause, and an earnest desire that Gods Name may be glorified in the manifestation of the Truth. Let vs also learne to detest the corrupt practise of al double-hearted Papists, who haue learned the doctrine of Equiuocations, that sweare one thing and thinke another. These men are content to say any thing, because they haue their mentall reseruations that they keep to themselues, like vnto Hushai, who pretended friendship vnto Absalom, and to ioyne with him against Dauid: Whō the Lord and this people, 2 Sam. 16.18. and all the men of Israel shall chuse, his wil I be, and with him will I dwell, pretending this to Absalom, but intending it to Dauid: he maketh shew to speake it of one, but vnderstandeth it of another. This legierdemaine he hath bequeathed to his disciples the Iesuites, who are growne much more cunning & crafty then their master. These are they that dissemble with God and man, and haue one heart for the Prince, another for the Pope, who is the greatest enemy ye Princes haue. Against these and others that take ye Name of God in vaine, we are taught heere how to sweare, which euery one doth not know, & few practise aright these rules. We must not be ignorant, that it ought to be done in truth: such loue to God & our neighbour should b [...] in vs, that we are to deale without colouring of matters, without hypocrisie, without forging, so yt truth should preuaile, and haue the vpper hand. Secondly, in iudgement, for feare of rashnesse. We must not deale rashly but discreetly: not foolishly, but wisely, and when necessity requireth and vrgeth an oath of vs. An oath is as a medicine. No man taketh physicke for wantonnesse, being not wel aduised, but vpon necessity, either to preuent, or to preserue, or to restore. So no man vseth an oath for delight or pleasure, but sometimes to preuent a mischief, sometimes to preserue from wrong, & sometimes to restore a mā to his right. And this is to swear in iudgment. Lastly, it must be done in righteousnesse, to wit, for the good & profit of our neighbor. For when we are called to an oath, that which we promise or vndertake must be honest and righteous, that we doe not sinne in swearing, which were to heape one sinne vpon another; as we see in Herod the king, who,Mar. 6.21. because hee had promised with an oath, sent and beheaded Iohn in prison: and in the enemies of Paul, Acts 23.12. who bound themselues with a vow, yt they would eate nothing, vntill they had killed Paul.
The fift point in an oath,The ends of an oath. is the end wherefore it was ordained: one end was in respect of God, the other in respect of men. In respect of God, the end is his owne glory, who made al things for the magnifying of his Name, and the manifestation of his glory. This we ought to ayme at in al things, Whether ye eat or drinke, 1 Cor. 10. or whatsoeuer ye doe, do all to the glory of God. Secondly, in respect of our selues to confirme some truth, and decide some controuersie, as when our name, or goods, or life are in question. To come to particulars, the ends of a lawfull oath are these foure:Foure ends of a lawfull [...] first, alleageance and obedience to Princes, as we see in the elders of Gilead, who, intreating Iphtah to be their captaine, & to fight their battels against the Ammonites, sware vnto him that he should be their head and gouernour,Iudg. 11.10. and that they would bee subiect vnto him, The Lord be witnesse betweene vs, if we do not according to thy words. In like maner Iehoiada the Priest, making Ioash king, whō he had preserued from the massacre executed against the blood royall, and hidden sixe yeres in the house of the Lord, tooke an oath of the captaines & guard, that they should obey the king whom he shewed vnto them.2 Kin. 2.11.4 Whereby we may conclude that Christian Princes may bind their subiects by an oath, and that subiects may & ought to swear to do all homage vnto their Princes: so that it argueth a treacherous intent & meaning in the Popish sort that refuse to take the oth of alleageance, as if they meant to performe no duty to their lawfull Princes. For all such as are the Popes subiects cānot be true subiects: & if he that challengeth a supremacy be their Prince, ye Prince cannot be supreme. Againe, an oath may lawfully be taken to confirme a league and establish a couenant between man and man, to assure those we deale with, that we for our parts mean faithfully, & purpose to keep it inuiolable. And we haue sundry examples heereof in holy Scripture Abraham entred into a league with Abimelech, Gen. 21.23.24. & 26.21.29.31. and confirmed the same by oath. For when Abimelech said, Swear vnto me heere by God, that thou wilt not deale falsely with me, nor with my sonne, &c. he answered, I will sweare. The like is shewed afterward, how Abimelech maketh a couenant with Isaac at [Page 377] Beer-sheba; he said, Let there be now an oath betwixt vs, euen betwixt vs and thee, and let vs make a couenant with thee, that thou wilt doe vs no hurt, as we haue not touched thee, &c. and they arose vp betimes in the morning, and sware one to another. The like agreement by oath passed betweene Iacob and Laban, Gen. 31.53. So did Dauid and Ionathan make a faithful league betweene them, and confirmed it with a solemne oath, 1 Sam. 18.3. and 20.8. and 23.18. As then we may sweare to witnesse our alleageance to Princes, so also we may, for the confirmation of couenants betwixt others and our selues. Thirdly, it is lawfull to take an oath for the deciding of controuersies that arise betweene party and party, which otherwise cannot be ended. Some things are committed and conueyed away in such secret maner, that they cannot possibly come to light, but onely by an oath, so that Magistrates are forced to put men to an oath, to witnesse the trueth in the Name of God. When one is found slaine in the field, and it is not knowne who hath slaine him, the Lord commandeth that the elders of that citie which are next vnto the slain man, shall come into his presence, and to say, Be mercifull, O Lord, vnto thy people Israel whom thou hast redeemed, and lay not innocent blood vnto their charge, Deut. 21.8. So we shewed before out of the Epistle to the Hebrews, that the end of an oath is the confirmation of a truth. Woe therfore vnto them that vse it, and feare not to take it, for ye confirmation of an vntruth. Lastly, we may lawfully swear to iustifie our religion, and to bind our selues thereby vnto his worship. When men grow cold and carelesse, or stand wauering and halting betweene two opinions, as if they knew not whether they should worship God, or Baal: we may strengthen our selues, and confirme our hearts in the purity of religion; as in the dayes of Asa, they entred into a couenant to seeke the Lord God of their fathers, [...]. 15. [...], 14. and [...], 32. with all their heart, and with all their soule: that whosoeuer would not seeke the Lord God of Israel, should be put to death, whether small or great, whether man or woman: and they sware vnto the Lord with a loude voyce, and with shouting, and with trumpets, and with cornets. These are the chiefe ends of an oath: and therefore in euery Christian Commonwealth it ought to haue place: without which many euils would lie hidden and vnknowne, many men would be hindred in their right, and many good duties would be vnperformed. It is a good duty to testifie our subiection to our Princes and Magistrates. It is a good duty to giue assurance to men of our faithfulnesse in keeping couenants. It is a good duty to end controuersies, and thereby to become peacemakers. It is a good duty to binde our selues not to start backe from our holy religion & profession, but to continue constant vnto the end: all which are the benefits that proceede from an oath.
Lastly, the adioyned properties of an oath, [...]roper. [...]f an oth. are to be considered. For as euery oath is not vnlawful, so euery oath is not lawful: & therefore we are to marke, what are lawful, & what vnlawfull. Those are lawfull that disagree not with Gods word: those are vnlawfull that are contrary to it. The lawfull oathes are vndertakē of such things as are true, certenly known, possible, godly, necessary, profitable, waighty and worthy so great a confirmation. If these or any one of them be wanting, the oath becommeth wicked: if they concurre and meete together, so that we be duly prepared therunto, it ought to be performed. On ye other side, if the matters vndertaken be false, or vncertaine, or vnknowne, or vnpossible, or vnprofitable, or vnnecessary, or wicked, or friuolous and light, the oath is vnlawfull, and to performe it, is to adde sinne to sinne, as we noted before. For he that sweareth to performe that which is false, maketh God that is trueth witnesse of an vntruth: he that taketh an oath o [...] vncertaine things, sweareth with an euill conscience, and considereth not what he doth, neither regardeth the presence, the power, and punishment of God, when he presumeth to make God a witnesse of the things which hee knoweth not whether they be trueth or vntrueth: he that taketh an oath of any wicked thing, maketh God to fauour and approoue that which he hath forbidden in his Law, and is flatly contrary to himselfe: whosoeuer taketh an oath of vnpossible things, mocketh God and man to their faces, forasmuch as hee cannot haue a purpose and resolution to performe that which he speaketh and sweareth. He that taketh an oath lightly, declareth that he hath no reuerence or feare of God before his eyes. And this is a most certaine rule, that whosoeuer commonly sweareth, commonly forsweareth, or at least will make no bones of it, if he see any aduantage to come by it: because he that maketh no cōscience of the one, will not make any of the other. Thus we haue handled ye doctrine of oathes: let vs now make conscience of them, & take heed we take not the Name of God in vaine. He is iealous of his honor and glory, let vs not abuse his patience. Though he be slow to anger, yet he is great in power: and albeit he beare long, & forbeare much,Nahum. 1.3. yet he will not cleere the wicked. Although Princes doe not make statutes against it, yet the statute law of God hath decreed against it, and condemned it, & set a great penalty vpon the breach of it. We haue sundry lawes yt none abuse our names: but we haue none for ye preseruation of Gods Name, and therefore God will looke to it, and take order for it. No commandement hath had more visible iudgments executed vpō the breakers of it then this. The plague of God shall not depart from his house that is a swearer, one iudgment or other shall ouertake him: and if he do escape, the greater torment is reserued for him in the life to come The Prophet Zachary Zach. 5.4. telleth vs, yt God will consume the timber and stones of his house.
The sonne of the Israelitish woman that blasphemed the Name of the Lord and cursed, is brought foorth without the campe, and stoned to death, Leuit. 24.14, 15. and thereupon a Law established, Whosoeuer curseth his God shall beare his sinne, It is lamentable to consider the wretchednesse of prophane men, notwithstanding the greeuousnesse of this sinne. Many are of such a ruffian-like spirit, that they feare not to teare in peeces the Lord of life, and to crucifie againe the Sonne of God, as much as in them lyeth. We our selues are iealous of our own names, and the names of our parents and posterity: no maruell then if God be exceeding iealous ouer himselfe. If we wil not glorifie him, he will glorifie himselfe, and his Name in our destruction. He may winke at vs for a time, as also at our manifold and monstrous oathes, but he hath not forgotten them; he keepeth a booke of accounts as a register against vs, and when the great day of the Lord shall come, he will bring forth the records, and set our sinnes in order before vs. Let vs not thinke to escape,Eccles. 8.11. because sentence is not speedily executed: the more he delayeth, the more he hoardeth vp punishment for vs. The longer the arrow is in drawing, the deeper it will pierce when it is shot out against vs. Hee suffereth them to liue in security for a time, but they shall taste of seuerity in the end, Iob 24.23. and 21.30. The wicked is reserued to the day of destruction, & they shal be brought forth to the day of wrath.
23 And the Priest shall write these curses in a booke, and he shall blot them out with the bitter water.
24 And he shall cause the woman to drinke the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter.
25 Then the Priest shall take the iealousie offering out of the womans hand, and shall waue the offering before the Lord, and offer it vpon the Altar.
26 And the Priest shall take an handfull of the offering, euen the memoriall thereof, and burne it vpon the Altar, and afterward shall cause the woman to drinke the water.
Hitherto wee haue seene the things that goe before the tryall: now we come to such as are more neerely ioyned with it, which are these. He must write the curses in a booke, and then blot them out with the waters of bitternesse before remembred. But before the woman drinke of the waters, he must take the offering out of her hand, and waue it before the Lord, and then offer it vnto the Lord. Lastly, he is to burne a part of it vpon the altar, and afterward cause the woman to drinke the water.
Obiect. Heere the question may be asked, wherefore the curse must be written, and afterward blotted out? If it must be blotted out, what need it to be written? If it must be written, why should it be blotted out? I answer, Answer. it was written to note out the stablenesse of Gods iudgements, and the certainety of his trueth. And therefore also it was vttered in words, expressed in actions, and established by writing. In word, of the adiuration: in worke, of the drinking vp of the water: in writing, of the whole fact, as it was done before the Lord. Neuerthelesse, this writing was so extant, that it continued not long, but was so cleane defaced that none could reade it; because God would not haue the remembrance of such filthy causes and iealouses, and suspicions to remaine to posterity, lest any be inflamed with the like passion, and so bring into imitation such like practises.
[Verse 23.24, &c. And the Priest shall write these curses, &c. We see in this place the former ceremonies, and circumstances farther vrged and pressed neere to the conscience of her that was suspected and stood before the Lord to be tryed. She is caused and commanded to drinke of these waters prepared for this purpose. These waters that cause the curse shall enter into her, and become bitter.
This is the meanes that God wil vse to manifest things that yet are hidden in secret, and such as should bring an heauy iudgement vpon her that was guilty. We learne from hence,Doctrine. Adultery, [...] albeit sec [...] co [...] punished of God. that whoredome is alwaies punished of God, and neuer escapeth vnpunished. Howsoeuer adultery be not regarded among men, and thought either no sinne, or a little and veniall sinne, yet God findeth it out, and ceasseth not to plague and punish it both temporally and eternally, both in this life, and in the life to come.
This we see set foorth before vs at large throughout the whole booke of God.Gen. 6.1 [...]. What was the cause that brought the flood vpon the old world, and swept away the inhabitants thereof? was it not for their vncleannesse, and the lusts of their eyes, and the loosenesse of their life? The like we might say of Sodome and Gomorrha, and the cities about them, who giuing themselues once to fornication, Iude 7. and going after strange flesh, are set forth for an example, suffering the vengeance of eternall fire. When Balaam was not suffered to curse the people of God, he gaue the Moabites and Midianites this damnable counsel, to allure them to commit fornication; by which meanes many perished, as we shall shew afterward in the 25 chapter of this booke: whereunto also the Apostle alludeth, 1 Cor. 10.8. when he saith, Neither let vs commit fornication, as some of them committed, and fell in one day three and twenty thousand. It must needs be a greeuous sin that brought downe so greeuous a iudgment. A like fearefull example we haue in the booke of Iudges, when the Leuites wife was abused vnto death, there followed the destruction of [Page 379] the beniamites, [...]. 20 35. [...] 21.3. so that there fell of them fiue and twenty thousand, & almost one whole tribe of Israel was wanting. This is it which the Lord threatened to his people, Leuit. 18.24.25 20. Ye shall not defile your selues in any of these things: (among which this was one, to defile themselues with their neighbours wife by carnall copulation) for in all these, the nations are defiled, which I will cast out before you, and the land is defiled, therefore I will visite the wickednesse thereof vpon it, and the land shall vomit out her inhabitants. The Prophets are full in all places of the like threatnings. There is a notable testimony to this purpose, Ier. 5.7, 8, 9. where the Lord complaineth of this iniquity, and of the abuse of his manifold benefits, Though I fed them to the full, yet they committed adultery, and assembled themselues by companies in the harlots houses: they rose vp in the morning like fedde horses, euery man neyed after their neighbours wife: shall I not visite for these things, saith the Lord? shall not my soul be auenged on such a natiō as this? We reade in the booke of Genesis, that when Pharaoh at the commendation of his Courtiers had taken Abrahams wife into his house, the Lord plagued him and his house with great plagues, [...]. 12 17. and they ceassed not vntill he had restored her againe, and giuen his seruants commandement to doe him no hurt.
The like we might also speake of Abimelech the king of Gerar, when he also sent and tooke her, though he had not yet come neere her, but onely purposed euill, yet the Lord came to him in a dreame by night, [...]. 20.3. and said vnto him, Behold, thou art but dead, because of the woman which thou hast taken, for she is a mans wife. So then there is ordained for all adulterers and fornicators both temporall and eternall punishments. These sinnes shall bring a man to beggery, euen to a morsell of bread, Prou. 6.26 they shall roote out his house, destroy his posterity, consume his flesh, waste kingdomes, yea shut out of Gods kingdome, and bring to the condemnation of the diuell; forasmuch as no vncleane thing shal enter into the heauens, but all murtherers, and sorcerers, and idolaters, and whoremongers shall haue their part in the lake that burneth with fire and brimstone, which is the second death.
Reason 1 The reasons hereof are these. First, the wrath of God is kindled against such. In his fauour is happinesse, but if his wrath be kindled but a little, blessed are all that trust in him. For this cause the Apostle saith, Ephe. 5.6. Let no man deceiue you with vaine words, for, because of these things commeth the wrath of God vpon the children of disobedience. In the words going before he had shewed, that no whoremonger, or vncleane person hath any inheritance in the kingdome of Christ and of God; the reason is, because such lye vnder the heauy wrath of God. He is angry with them, and therefore woe vnto them. If the child see the father angry with him, how is hee greeued? what saith the Lord vnto Moses, concerning the sinne of Myriam his sister?Numb. 12.14. If her father had but spit in her face, should she not be ashamed seuen dayes? And the Apostle to the Hebrewes, chap. 12 9. We haue had the fathers of our bodies which corrected vs, and we gaue them reuerence, shall we not much rather be in subiection vnto the Father of spirits, and liue? What subiect can beare the displeasure of a Prince? The feare of a king, saith Salomon, is like the roaring of a Lyon, Prou. 19.12. and 20.2. and 16.14. who so prouoketh him to anger, sinneth against his own soule. If the lyon hath roared, who would not feare? as testifieth ye Prophet. Seeing then the wrath of a king is as messengers of death, what shall we thinke the wrath of the King of kings to be? who is euen a consuming fire, Hebr. 12.29. and deuoureth all as straw and stubble before him.
Secondly, it appeareth to bee a greeuous sinne, because it is worse then theft, as Salomon Reason 2 maketh the comparison, Prou. 6.30.32. Men doe not despise a theefe, if he steale to satisfie his soule, when he is hungry, &c. but whoso committeth adultery with a woman, lacketh vnderstanding: he that doth it destroyeth his owne soule. It is an odious name to be called a theefe: but it is more odious to be called an whoremaster. A theefe when he hath stollen is carried to the gallowes: but the adulterer deserueth it much more. What an horrible offence is it to destroy a mans owne soule? we pittie him that layeth violent hands vpon his owne body, and killeth himselfe. Who doth not account Saul, and Achitophel, and Iudas most infamous, who perished with their owne hands? but the adulterer doth a thousand times worse, he destroyeth his owne soule, which is a greater price then the body.
Thirdly, adultery and vncleannesse defile Reason 3 the land: not onely the persons and the houses, but whole cities and countries, vntill all become abominable, and the land become full of sinne: and therefore no marueile though it be punished of God. To this purpose the Lord speaketh in the Law of Moses, Leuit. 19.29. Doe not prostitute thy daughter to cause her to be a whore, lest the land fall to whoredome, and the land become full of wickednesse. This sinne is of an infectious nature aboue other: suffer it but a little▪ and it will quickly encrease, like fire that is kindled in dry wood, which suddenly taketh hold, and easily passeth from one to another vntill the whole be enflamed.
Fourthly, we must know what our calling Reason 4 is. The Gentiles that knew not God, and were ignorant of his law, defiled themselues with these abominations, and were cast out before his face: for the land did spew them out as loathsome. But we haue learned better things, and God hath vouchsafed vs greater mercy; he hath called vs to be an holy people to himselfe, and redeemed vs that wee should serue him in holinesse and righteousnesse all the dayes of our liues. This the Apostle noteth, 1 Thess. 4.3, 4, 5, 7. This is the [Page 380] will of God, euen your sanctification, that ye should abstaine from fornication, that euery one of you should know how to possesse his vessell in sanctification and honour, not in the lust of concupiscence, euen as the Gentiles which know not God, &c. for God hath not called vs vnto vncleannesse, but vnto holinesse. To this we shall adde sundry other reasons afterward, when we make vse of this doctrine.
Vse 1 This serueth to teach vs sundry instructions both touching our knowledge, and concerning our obedience. First, let no man flatter himselfe in this sinne. It is accounted of the greatest sort, a small and sleight matter, a veniall sinne, a tricke of youth. Such scoffers as these, it seemeth, were in ye Apostles times, but now they are more common, as the sin is more commonly practised, and aboundeth euery where. This doth the Apostle declare, 1 Cor. 6.9. Know ye not that the vnrighteous shall not inherit the kingdome of God? be not deceiued: neither fornicators, nor adulterers, nor the effeminate shall inherit the kingdome of God. It is a fire that shall deuour to destruction, and bring strange punishments vpon the workers of such iniquities,The first reproofe. Iob 31.3.12. This serueth to reprooue diuers sorts of men: first, such as thinke fornication to be a thing indifferent, and no great matter to be stood vpon. But is it a thing indifferent vnto vs, whether we euer come into Gods kingdome or not? or is it a tricke of youth to loose heauen, and to bee banished from the comfortable presence of God? Wee shewed before that whoredome is worse then theft, and to rob any of their chastitie, is a thousand times more heinous then to take from them their money. It bringeth with it the heinous sinne of idolatry.Rom. 1.28. It spoileth a mans neighbour of an vnrecouerable benefit that can neuer be repaired or restored, being once lost. It dishonoreth & embaseth the children yt are so begotten, depriuing them of the common right of inheritance that belongeth vnto others, Deu. 23.2. It bringeth dulnes and deadnesse of heart vpon men and women, making them senselesse in sinne, and to rush without conscience into many, or rather into any other, as the Prophet Hosea teacheth, chap. 4.11. Whoredome, and wine, and new wine, take away the heart. He ioyneth together two sinnes that are neere neighbours and very familiar one to another, to wit, vncleannesse and drunkennesse, which aboue all other brutish pleasures besot vs, and bereaue vs of vnderstanding, and reason, wil and affections, so that we delight and take pleasure in nothing but in sensualitie. The better the Lord doth feede vs, and the more liberally he multiplyeth his blessings vpon vs, the more we abuse them to wantonnesse, and spend them in voluptuousnesse. Such is our vnthankefulnesse to God, that the more he enlargeth our prosperity, the more we kicke against him, and lift vp our heeles to spurne at him that giueth vs our meate in due season, and satisfieth our soules with marrow and fatnesse. Such is the great corruption of our natures, and the contagion of sinne that dwelleth in vs, that it infecteth Gods good creatures, and turneth his benefites into curses. The more our gracious God doth remember vs, the more ought we to remember him againe: and the more he serueth vs, the better ought we to serue him, the more zealous we should be of his glory, the more dutiful and diligent to please him in al things. We are like to the Sodomites; they inhabited a place very fruitfull,Gen. 13▪1 [...] 13. it was like the garden of God, wherein Adam dwelt: howbeit they turned Paradice into hel, and abused all his good gifts, to pride, gluttony, drunkennesse,Eze. 16. [...]9. wantonnesse, filthinesse, and to all manner of vnlawfull and vnnaturall lusts. The more the Lord in mercy bestoweth vpon vs, the greater obedience we ought to yeeld vnto him: and where he giueth greatest wages, he worthily and iustly requireth the greatest worke. Woe then vnto such as giue themselues ouer to the beastly pleasures of the flesh, that make wise men fooles, and turne men into beasts, insomuch as men endued with common sense and naturall reason may wonder at them. Their carnall lustes so blind their eyes that they run headlong into all mischiefes. They regard not their good names, neither care what other men think of them. They spend their strength and life vpon harlots, they waste their bodies and consume them with foule and filthy diseases. They esteeme them of greater excellency then any other; they cast off all care of their wiues, of their children, and of their families, as if they were strangers or enemies vnto them. They cut short their owne dayes, and waste their substance, & sometimes bring themselues to extreame beggery; and that which is more fearefull then all these ioyned together and bound in a bundle, they damme and destroy their owne soules.
Hence it is that the holy Scripture best able to define wisdome and folly, and to set downe who are the greatest fooles, doth by way of eminency and excellency, brand the sinne of vncleannesse with the title of folly, and calleth all adulterers fooles. When Iacobs sonnes vnderstood that Sichem had deflowred their sister, they were greeued and exceedingly offended at it, because he had wrought folly in Israel, Gen. 34.7. Tamar disswading her brother from forcing and rauishing of her, vseth this reason, No such thing ought to be done in Israel, doe not thou this folly, 2 Sam. 13.12. Salomon is preferrred before all the Princes that were before him, or should come after him for his singular wisedome, and he gaue himselfe aboue others to know wisedome and folly: Eccle [...]. and therefore let vs heare what he saith of it. In the sixt chapter of the Prouerbes,Prou. 6, [...] & 7. [...]. he teacheth, that whosoeuer committeth adultery with a woman, lacketh vnderstanding. And in the chapter following, describing the leudnes of wanton persons, he saith, At the window of my house [Page 381] I looked through the casement, and beheld among the simple ones, I discerned among the youthes, a yong man voyde of vnderstanding, &c. yea, such is his resolutenesse to goe forward, and madnesse that infatuateth him, that he compareth him to an oxe led to the slaughter, and as a foole to the correction of the stockes: and such is their rage and violence in their distempered and disordered lusts, that Ieremy compareth them to fed horses, because they neighed after their neighbours wiues. Many there are that follow these follies, that thinke scorne to be ranged and marshalled among theeues, horses, [...]3.18. dogges, and to haue their impieties expressed with such comparisons: but we need craue no pardon of them, if we cal them as the Scripture calleth them, which knoweth who they are, and what they deserue, and by what names they are to be named. Let vs now rip vp these things afresh, and examine the difference betweene the iudgement of the most pure and holy God, and the iudgement of the impure & vnclean men. They account whoredome and adultery to be kindly sinnes, trickes and toyes of youth: but the glasse that God setteth before our eyes maketh them looke as vgly creatures and most deformed monsters, such as none should bee enamored off. These fleshly lusts fight against our soules, [...].11. and make continuall warre vpon vs, seeking to destroy vs vtterly. Is it a tricke of youth to waste our bodies, and to bring vpon our names a perpetuall blot? Is it a thing indifferent vnto vs, whether we saue our soules or destroy them? Is it indifferent vnto vs, whether we be reputed wise, or fooles: men, or beasts: such as are made after the image of God, or pampered horses, vncleane swine, and filthy dogges? Is it a veniall sinne to defile the land, and replenish it from one corner to another, with all wickednesse? Let such take heed, lest in the end they finde no pardon at the hands of God for these veniall sinnes: and beware betimes lest these light offences be so heauy a burden vpon their hearts, that they weigh them down to hell. Then they shall find to their cost and sorrow, that it was the greatest folly in the world to runne headlong into these euils, and to deferre their repentance till it be too late.
[...]nd [...].Secondly, it reprooueth such as liue cunningly and secretly in these sinnes of vncleannesse, and thinke if they can hide them from the eyes of men, and from the sight of the world, all is well, no hurt or harme shall befall vnto them, and come vpon them. If they professe Christian religion, and resort to the Church, and heare the word of God, and present themselues to the Lords Table, they suppose they liue in no danger, they account thē selues as good Christians as the best. This is a course taken to deceiue our selues, and such doe no better then make a couenant with death, and a league with hell, Esay 28. Hee hath deliuered many threatnings in his word against this sinne, which must needs be accomplished: because he is not as man that hee should lie. It is in vaine therefore to flatter our selues with the foolishnesse of security, or hope of secrecy, or the ignorance of men, or the darkenesse of the night, or the solitarinesse of the place, or the cunning of hypocrisie, or any other meanes of concealement, forasmuch as we haue to doe with God, before whose eyes all things are naked and open. This committing of sinne in secret, and presuming to carry it away close, because no man seeth vs, is on the one side to turne God into an idoll, making him to sit idle in heauen, and on the other side to transforme our selues into Atheists, as if God could be blinded and deceiued of vs. This made the Prophet to say, Whither shall I goe from thy spirit? Psal. 139.7, 8, 11, 12, 13. or whither shall I flie from thy presence? if I ascend vp into heauen, thou art there: if I make my bed in hell, beholde thou art there, &c. If I say, surely the darkenesse shall couer me, euen the night shall bee light about me: yea, the darkenesse hideth not from thee, but the night shineth as the day; the darkenesse and the light are both alike to thee: for thou hast possessed my reines, thou hast couered me in my mothers wombe.
So then, where the knowledge of man faileth, and the hand of man ceasseth to execute punishment against this sinne, Gods eye taketh notice of it, and his iustice will cause him to proceed against it, so that there is nothing couered, that shall not be reueiled;Luke 12. neither hid, that shall not be knowne. Many indeed are cunning hypocrites, and can deceiue the faces of men: but they cannot so colour their sinnes as to cozen God thereby, who wil plucke off their vizards, and wash away their paintings, and open their disguisings, that the hollownesse of their hearts shall be made manifest to all men.
The last reproofe is of the Church of Rome,The third reproofe. that erect a stewes in all places where Popery is professed, and so warrant the tolleration of fornication. The Law of God is manifest, Deut. 23.17. There shall be no whore of the daughters of Israel, neither shall there bee an whorekeeper of the sonnes of Israel. God condemneth the thought, and therefore cannot alow the fact of simple fornication, for that were to make the spirit of God contrary to it selfe. All enticements and prouocations vnto sinne are reprooued, of which this is a principall. How then can he that boasteth of his Holinesse warrant by the word of God the erection and continuance of his stewes, albeit hee gaine thereby a yeerely rent into his coffers? Or how could that monster and diuell incarnate, Sixtus the fourth, set vp a stewes of both kindes, that is, of men and women, wherby he obtained some yeeres 20000, and some yeeres forty thousand duckats as a yeerely pension, which those filthy persons payed for the free liberty of that sinne? This was most base and beastly gaine, though the man of sin thinke it sweet gaine that is gotten by worse [Page 382] then the excrements of Rome. A man would thinke it most strange that they should open their mouthes in defence of open sinne and impiety: and yet many among them are not ashamed to become proctours for the stewes. It is well knowne how commonly the Priests themselues resort vnto such infamous places, & therfore no maruell if some of them shame not to open their mouthes in defence of their owne practise, among which are two of no small note among them, to wit, Harding Hard. Consut. pag. 162. and Parsons. Harding in his pretended confutation of the apology of the Church of England, calleth the stewes a necessary euill for the auoyding of a greater mischiefe: and though (being charged) he dare not deny there bee twenty thousand of that generation in Rome that prostitute their bodies for gaine, yet he excuseth them all, and telleth vs that we are too yong to controlle the city of Rome in her doings.
The like we might say of Parsons, for hee in his confutation of Iohn Nichols recantation, hath thought it a matter well beseeming his labours to handle this point at large (who is often said to haue been vnder the Chirurgians hand for this sinne) and so to iustifie the doings of himselfe and of his fellowes. I will set down their reasons, that we may see, know them, and examine them, and disproue them. Nothing is so impious & wretched that some men will not goe about to iustifie. It is well knowne that a Diuine, a great Diuine among them wrote a treatise in defence of Sodomy, as these doe in defence of whoredome. And this is the deep iudgement of God vpon those that not only restraine but vtterly forbid mariage to their Clergy,1 Tim. 4. (which the Apostle calleth the doctrine of diuels) to giue them ouer both to defend and practise all kinde of vncleannesse. But let vs see their reasons, wherby they would proue this euill to be necessary. Obiect 1 First, they alleadge the heate of the countrey, and therefore not fit that Harlots should be banished from among them. I answer, Answer. this is no sufficient warrant to set vp stewes, no more then it is to marry many wiues. It becommeth not a Christian man, much lesse a professour of Diuinity to hold, that where there is greatest heate, there may be greatest whoredome.
This is the rule of Gods word, that whersoeuer the greatest allurements and prouocations are to any sinne, there ought to be more watchfulnesse to cut off all occasions. And why I pray you might not they among the Indians iustifie the marrying and keeping of a multitude of wiues, where the heate farre surpasseth the heate of Rome, and of all Italy? or wherefore doth God restraine the Iewes his owne people from whoring and committing fornication, where the climate is as hot and much hotter then in Popish places where stewes are erected? Doth whoredome defile the land, and is it a necessary euill? But enough of this reasonlesse reason, whereof I thinke the Popish sort are ashamed, if they haue any shame or any reason left in them. A second argument is this, yt a ciuill Magistrate, & consequently Obiect 2 the Pope, may, for the auoyding of a greater inconuenience, tollerate and permit this sinne, without fault and without being charged with any allowance of the sinne it selfe. It is one thing to approue, and another to allow a thing; as God permitteth many wicked actes in the world, which notwithstanding he detesteth. I answer, Answer. the comparison is vnequall, that I say not, it is blasphemous. It is the fearefull iudgement of God vpon his enemies, to make such monstrous and mishapen conclusions. God hath a royall prerogatiue aboue his law, and is not subiect vnto it, but to the righteousnesse of his owne will. He permitteth the abominations that are committed, that by his infinite power and wisdome he may turne all things to the glory of his mercy or iustice. It is not so with the Magistrate, he must bee obedient to the law of God, and all his authority is to be subiect vnto it: it is his office to punish knowne euill, and not to permit it: neither is hee able to turne euill into good by his suffering of it. Besides, it will not follow from hence, to speak nothing of the Popes temporall iurisdiction, and of the right he claimeth to be a temporall Prince; neither can it any way iustifie his practise, who raiseth rents and taketh fines for bawdry, and therfore maketh himselfe no better then a bawde to whores and knaues, forasmuch as he maintaineth them, and they maintaine him. They haue streetes and houses assigned vnto them where they shall dwell, and he taketh their money whch they pay with ease, and liue in brauery and excesse with the rest.
Lastly▪ we may conclude from this reason, that Magistrates if they list, may permit all maner of wickednesse, and suffer it to escape vnpunished, and not be charged with the allowance of it. For if this reason doe hold in one particular (God may permit, therfore the Magistrate may) it is good in all; which were to open a gap wide to all prophannesse, Libertinisme, Atheisme, and Epicurisme. A third argument Obiect is this, a naughty thing may sometimes be necessary, and being necessary, and consequently impossible to be remooued, it must needes be tollerated without fault, as they goe about to prooue by testimony of Christ, there must be offences, Matth. 18.11. and of Paul, there must be heresies, 1 Corinth. 11.19. Heere is a necessity of offences and heresies, yet Christ and Paul were not in fault, neither did they allow heresies. I answer, Answer first I would know, whether they meane, euery wicked thing, or onely some wicked thing. I suppose they meane not in generall, that euery naughty thing is so necessary that it should be tollerated; for then they must speake plainely with the diuels tongue, and openly vtter his language. [Page 383] Doe they then vnderstand it of some naughty and wicked thing, that is necessary, and so to bee tollerated? Then the reason must be framed in this maner, Some euill is necessary, and therefore to be suffered: but the stewes is some euil that is necessary, and therfore the stewes ought to be tollerated. Euery one meanly seen in the art of reasoning knoweth that: the forme of this reason is starke naught, and neither necessary nor to be suffered: for of particulars nothing can follow. Againe, they peruert and corrupt the meaning of Christ and his Apostle. Such things as cannot be auoyded, may be accounted necessary according to the decree of God. When he purposeth to try his children, & to haue them discerned from hypocrites, oftentimes euils, yea, euen heresies breake forth from the corruption of men. This is true, we confesse: and so much the places proue and inferre. So then we must distinguish of tolleration, which is of two sorts, there is a tolleration of necessity, and a tolleration of negligence. The one is good, as when a Magistrate hauing a subiect that committeth treason, or such heinous crime that he cannot punish by reason of his owne weaknesse and his subiects power, this he must beare of necessity, because he hath no remedy; so Dauid dealt toward Ioab, when hee had slaine Abner with the sword, 2. Sam. 3.39 I am this day weake, though annointed king: and these men the sonnes of Zeruiah be too hard for me: the Lord shall reward the dooer of euill, according to his wickednesse. Where we see he tollerateth the euill which he could not remedy, and referreth the execution of iustice vnto God that was of ability and power to punish it. So may the Magistrate beare with patience for a certaine season, not failing in his duty: howbeit this must not be alwayes, for when there is no such cause to suffer a knowne sinne to escape vnpunished, he may not winke at it and beare with it. There is also a tolleration that is euill, which is done of negligence, carelesnesse, and ouermuch lenity and indulgence; this is no necessary tolleration, as when Eli bare with his sonnes in his old age, & did not chastise them for their offences; this way doe they offend, that punish not at all those that are to be punished, or punish lightly such as are to be punished seuerely. This tolleration of negligence cannot be implyed from the former places of Scripture, seeing that to iustifie the wicked and to condemne the innocent are both of them equally an abomination vnto the Lord. Prouerbes 17.15.
Lastly, I would gladly vnderstand, whether our aduersaries would reason thus, Heresies must be, therefore tollerate heresies, and suffer heretikes to remaine: therefore burne not heretikes, confute not heresies, but let them alone? If they dare not reason thus, why doe they presse vs with the like consequent? if they will needs conclude after this manner, what wrong haue they done to our brethren, and how much innocent blood haue they shed in the late dayes of persecution? O that this argument had beene coyned and vrged in Queene Maries dayes among vs, or might now preuaile with the Spanish Inquisition: then should not the soules of them that were slain for the word of God, Reuel 6.9, 10. and for the testimony which they held, cry out with a loud voyce, saying, How long, O Lord, holy and true, dost thou not iudge and auenge our blood, on them that dwell on the earth? The last argument is this, that the Protestants permit vsurie by their lawes, and doe not punish Obiect 4 men for taking ten in the hundred: which is done to meet with a greater inconuenience or mischiefe: and so doth the Pope with his stewes.
Heereunto we may adde, that which Parsons patcheth together after his trifling manner, namely, that we allow not the Catholikes absenting themselues from the Church, and yet we make them pay for their recusancy? I answer, Answer. to the first instance, that if we punish not all byting gaine, or suffer the poore to be oppressed, we cannot be excused, but are to bee blamed: forasmuch as the word of God forbiddeth to oppresse the poore by vsury, Exo. 22.25. Leuit. 25.35, 36. Deu. 23.19. Touching the second instance or example that he giueth of taking a fine of Catholikes by way of punishment for not comming to Church, as the Pope doth a yeerely pension to punish the harlots: it is a very vnequall comparison, and he dealeth with vs as in the former reason. It is of necessity, saith Christ, that scandals must come, therefore the stewes must be permitted. That is one false conclusion. Another is like vnto it, It must be permitted, therefore it must be let alone without punishment: so that they vnderstand a thing that must needes come, to be all one with this, a thing of necessity must be winked at, and left without punishment. So touching their Recusants, the comparison is many wayes faulty. First, if the penalty were duely inflicted vpon these his friends, it would pinch them & sting them much more, then the payment which the Pope receiueth from the stewes: forasmuch as the Curtezans make such a gaine of that filthy market and sale of their bodies, as that they pay that mony with ease, such is the custome they haue comming in. Secondly, the Papists are not suffered openly to haue their Masses, nor to exercise idolatry, nor to haue places allowed them in one certaine place in all cities and countries, as harlots are permitted to commit whoredome freely, and to recouer their hyre by action at the Law, in case any deny to pay the price agreed vpon betweene them. If they had free liberty giuen them to practise their superstitions, it were somewhat that is said of them: but forasmuch as they are restrained, the comparison holdeth not. Thirdly, the Papists cannot make an apparent gaine aboue that which they pay for their not comming to Church, and therefore it differeth much [Page 384] from the Popes punishment, who allow them the meanes to enrich themselues by the ouerplus that they retaine to themselues. Before we shut vp this point,Reasons against permitting the stewes. let vs vse some reasons against this sufferance of open whoredome, not to be suffered in any Christian Commonwealth and therefore wheresoeuer the Gospel of Christ is openly professed, and freely receiued, the stewes and brothel houses are pulled downe, and are dispersed and scattered away as cloudes before the Sunne.
First, no Magistrate may suffer any sinne ordinarily vnpunished frō generation to generation, and take a yeerely rent for it, which impeacheth the glory of God, hurteth ye Church, and annoyeth the Common-wealth: but to suffer vnchast women in a certaine place, and to permit the people without danger of law, or feare of punishment to resort vnto them, is ordinarily to suffer sinne vnpunished; therefore the Magistrate, who is the Minister of God, bearing his person, and ministring his iustice, and executing his sentence, may not, and cannot without contempt of God suffer vnchast women in his kingdomes & dominions: forasmuch as he carrieth not his sword in vaine, Rom. 13. but is an auenger in wrath to him that doeth euill.
Againe as no man in generall, so no Magistrate in particular may doe euill, that good may come thereof, whose damnation is iust, saith the Apostle, Rom. 3.8. But to permit a stewes and to take a rent (not one halfe of their foule and filthy gaines) to the end that adultery may be forborne, is to doe euill that good may come of it; forasmuch as to commit any sinne is to doe euill,Gal. 3.12. and to faile in any thing is to transgresse the Law,Iam. 2.10. and not to punish when we ought to punish, as we see in Saul that spared the Amalekites, 1 Sam. 15. and in Ahab that suffered Benhadad to escape out of his hand whom the Lord had appointed to vtter destruction, 1 King. 20.42. Therefore no Magistrate may suffer whoredome to goe vnpunished, vnder what colour and pretence, to what end and purpose so euer he do it, though it should be to remedy a greater euill
Moreouer it is vtterly vnlawfull to lie, albeit it might redowne to the glory of God, Rom. 3.7. and therefore I may not suffer my brother to lie, if by lawfull meanes I may keep him from it. We may not in Gods cause speak iniquity or vse deceit, Iob 13.7.8. Will you speak wickedly for God? and talke deceitfully for him? wil ye accept his persō? wil ye cōtend for God? Much lesse therfore accept the person for auoyding adultery, and take yeerely rent of the stewes.
Lastly, no Magistrate may openly suffer that to be, which God hath expresly saide in his word shall not be: but it is expresly and directly forbidden to suffer a whore in Israel, Deut. 23 17.8. Leuit. 19.29. and to take the wages of an whore for his house, and therefore for the Church. This sinne is abominable to the Lord, and draweth downe his wrath wheresoeuer it is committed, and therfore albeit they say that in iudgement they do not alow it, yet in the iudgement of God and his word they maintaine it; and so much the rather, because the prohibition of marriage in sundry Orders beareth sway among them. What thing will not these men presume and be bold to defend that spare not to open their mouthes and sharpen their pennes to maintaine incontinent liuing and confessed filthinesse? Or when may we thinke they will beginne to reforme the Church of God, that in so long a time cannot redresse their open stewes? It was truely said by Bernard, Sam. [...] Ca [...]. Take once from the Church honorable marriage and the bed vndefiled, and thou fillest the same full with Brothel-houses, with keeping Concubines, with incests, with pollutions, with wantons, and with all sorts of filthy persons: how then is not he guilty of these horrible abhominations that forbiddeth marriage, yet calleth himselfe the Vicar of Christ, the head of the Church, and the holy One of Israel? We must abandon vaine and vicious remedies which are more grieuous then the manifest diseases. Tertullian Tert [...] animo. testifieth truely, that stewes are execrable and accursed before God. And the Emperour Iustinian notwithstanding all forged necessity & falsly named pollicy,Au [...]. [...] streightly commandeth that harlots be banished out of all townes.
Secondly, seeing God is the punisher of all Ʋse 2 whoredome and vncleannesse, it is our duty to eschew harlots, as the most dangerous creatures in the world. It is well said of Salomon, Prou. 2.18. Their house tendeth to death, and their pathes vnto the dead, And afterward chap. 23.27. he saith, An whore is a deepe ditch, and a strange woman is as a narrow pit: and therefore it is good to keepe our selues from falling or entring into the same. So in another place he describeth the practises, the allurements, and the deceits of such, Prou. 9.15.16.17.18. She sitteth at the doore of her house on a seat, in the high places of the citie, to call passengers who go right in their wayes; who so is simple, let him turne in hither and as for him that wanteth vnderstanding, she saith to him, Stollen waters are sweet, and bread eaten in secret, is pleasant; but he knoweth not that the dead are there, and that her guests are in the depth of hell. Such naughty women are called euery where in this booke strangers, though they be too familiar and well known, and thrust themselues into the company of others; because they should be strangers vnto vs, and not of our acquaintance. There is nothing more common in them, then to entice young men by wanton gestures, lasciuous words, and plausible perswasions, to dalliance and delight: It is a great fauour of God to be preserued from their baites, and kept from their snares, yea, it is a farre greater mercy to be secured from harlots, then to be kept from the pestilence: & they shew greater wisdome that shun and passe by their houses and company, then they that forsake places & persons [Page 385] that are infected with some dangerous and deadly disease. Euery one is forward to beware hee come not neere any pest-house for feare of his life: but if we assemble into harlots houses, we run in danger of soule & body. It is an easie matter to fall into a pit where a man may be drowned, but it is not so easie to get out of it. The wanton woman is as a deepe ditch, and a narrow pit, and a dangerous hole, whereinto a man may slip hastily & at vnwares; but he shall hardly come out from thence, or deliuer himselfe, without the speciall goodnesse of God, pulling him as it were out of the fire, and setting his feete in safety. For as a theefe lurketh in a denne or wood to get a prey, so doth she lye in waite, and vseth baites to steale away the hearts of men, and thereby preuaileth mightily with many in the world. Among all dangers, this is not the least that Salomon speaketh of, [...]. 2, 19. None that goe vnto her, returne againe, neither take they hold of the pathes of life. These words do not absolutely deny repentance to them that are fallē, or shut the gate of mercy against them that haue sinned, but the meaning is, that few, yea very few escape destruction, & returne to saluation, because they sildome repent. It is a very rare thing to see a penitent adulterer: they leaue the sinne when it leaueth them, because they can follow it no longer, but they do not repent of it, they do not sorrow for it, they do not flie from it. Hence it is, that you shall hear many old men, whose strength is decaied, whose bodies are withered, whose feet are already entred in a manner into their graues, laugh heartily at the remembrance of their tricks of youth, and talke wantonly & filthily of the prankes which they haue plaied; so that from the abundance of the heart, [...]h 12, 34. the mouth speaketh, and their corrupt communication testifieth, that they neuer soundly repented of their vncleannesse. No maruaile therefore if the wise man peremptorily declare, that few or none of those that are giuen ouer to this lewdnesse of life, do come to repentance: for albeit some few find grace, yet in comparison of such as run on headlong, & liue securely to the end in their wickednes, they may worthily be said to be none at all. They are so blinded & besotted, that they cannot see their own filthines; they are so dull and deafe, that they cannot heare those that admonish them, nay they hate those that reproue them. The Apostle Paul exhorting the Corinthians to flye fornication, [...]. 6, 18. which was most common in those daies, [...]es to a [...]fornica and esteemed a slight or no sin at all, vseth many notable reasons of great weight & importance, & worthy to be considered of vs. One reason or motiue is this, that our bodies are the Lords, and must be seruiceable vnto him, [...]. 6, 13. The body is not for fornication, but for the Lord. Wherfore hath he giuen to vs our body, but yt we should serue him in our body? We are not to yeeld our members as instruments of vnrighteousnes vnto sin, [...]6, 13. but we ought to yeeld our selues vnto God, as those yt are aliue from the dead, and so make our members as instruments of righteousnes vnto him. First therefore the Apostle reasoneth frō the end of our creation. Secondly, the Lord Iesus is ordained & appointed to be the Redeemer & Sauiour, not only of the soule, but also of the body, & therefore he saith, the Lord for the body. 1 Cor. 6, 13. Fornication and sanctification cannot stand together, but are contrary one to the other, so that they cannot abide in one subiect. Christ came into the world to this end that he might redeeme our bodies by his death out of ye power of the diuell, and sanctifie them by his Spirit. If then we giue our selues as seruants to obey the lusts of the flesh, wee make void the glorious worke of our redemption, wherein mercy, iustice, and truth kissed one another. For herein we see the truth of Gods promise accomplished,Gen 3, 15. that the seed of the woman should bruise the serpents head: and the truth of his threatning fulfilled, that man offending, shold die the death. Herein we may behold ye wonderfull iustice of God, that because man had sinned, man must be punished; for otherwise he had not bin a iust God. Lastly, hereby appeareth the vnspeakable mercy of God toward mankinde; who, albeit his iustice were such, that rather then sin should goe vnpunished, he would punish it in his Son,1 Pet. 2, 24. Esay 53, 12. who bare our sins in his body, and made intercession for our transgressions, yet found out a way how to redeeme vs, when we cast our selues headlong into all misery, and made our selues subiect to the greatest thraldome that euer was. We are deliuered from the hands of our enemies, sin, the world, and the diuell, yt we should be holy vnto him that hath called vs. The third motiue is drawne from the glorious resurrection of our bodies, as the former was frō the gracious redemption of our bodies. If we would haue them liue with him for euer yt shall raise thē vp, we must abstaine from filthy lusts wc defile the body; & therfore the Apostle saith, God hath both raised vp the Lord, 1 Cor. 6, 14. & wil also raise vs vp by his own power. The author of this great benefit and wonderfull worke, is God, wc passeth and exceedeth mans reason. Hence it is, that he putteth vs in minde of his power, because he is almighty. If it were not vnpossible vnto him to create our bodies out of the dust of the earth, why shall it not bee possible to raise them out of the dust againe? Nay, if he were able to make thē of that wc was nothing, inasmuch as the Apostle teacheth,Heb. 11, 3. yt the things which are seene, were not made of things which doe appeare; how much more shall he bee able to giue to euery one his body wc he had before? Again, he teacheth, yt God hath raised already the Lord Christ frō death to life, & therefore will raise vs also. We are the members, he is ye head. Therfore if the head be aliue, he will no [...] leaue the members dead, so yt if he be risen frō ye dead, we shall rise againe. How thē shall we that are appointed to glory, defile our bodies [Page 386] beastly lustes, the end and wages whereof is shame and ignominy? Seeing then Christ Iesus hath determined to make our bodies glorious, let vs not make them foule and infamous, for as much as the reward of fornication is shame, not glorie. If then we look that these fraile and mortall bodies should be partakers of immortality at the last day, let vs keepe them as fit vessels to receiue honor and glory, and euerlasting life. It is no small offence to pollute the body of Christ with filthines and vncleannes, which God raiseth frō the dead, and maketh it sit most glorious in the heauens. The fourth motiue to worke in vs the detestation, and to lay before vs the danger of whoredome, is this; the members of Christ are not to bee made the members of an harlot: but our bodies are the members of Christ, therefore we ought not to make them the members of an harlot. Now the bodies of the faithful are called the members of Christ, because Christ is the head of the church, and performeth the office of an head vnto it, into which all the elect are grafted by faith. If any man were asked, whether he would willingly rent or pull away a member from Christes owne body, to make it the member of an harlot, he would vtterly deny it, he would be ashamed of it, he would be ready to defie him that should charge him with it. Howbeit, the Apostle feareth not to lay that imputation vpon such as commit fornication; they separate themselues quite away from Christ, so that it must needs be a deadly sin which parteth and pulleth vs from him. Wherefore hee saith, Know ye not that your bodies are the members of Christ? 1 Cor. 6, 15. Shall I then take the members of Christ, and make them the members of an harlot? God forbid. Hereby then we must learne, how heinous whoredome is, because wee are the members of Christ; but by it we make our bodies the members of an harlot: which is as much in effect, as to turne Christ himselfe into an harlot, and to make him a whoremaster, then which nothing is more reproachfull and dishonorable vnto the glory and maiesty of Christ.Colos. 1, 18. Eph. 1, 22. For the Church is the mysticall bodie of Christ, wc hee hath redeemed with his blood, whereof hee is the head; and by his Spirit so ioyneth it to him, that it is made one spiritual body with him. So then, euery faithful person is one member for his part of the body of the Church, and of Christ the head, ioyned with him by faith, & quickned by his Spirit. He yt ioyneth himself therfore to an harlot is made one body with an harlot, so that of the members of Christ, hee shall make them the members of an harlot, and thereby cease to be any longer the members of Christ; then which, what can be more dangerous to vs, or more reprochful to Christ, or more dishonorable to God? The fift motiue to disswade from fornication, is because this sin is committed against the body, whereas all other sins are without the body. He that committeth whoredom defileth and abuseth his own body, and leaueth a proper staine and blot vpon it, making it both the subiect and the obiect of his sin. It is not so with the theef, or the murtherer or the slanderer: they deale with the life, with the goods, and with the good name of another. But the whore-master vseth his bodie as the instrument, and sinneth against his owne body more then any other. Hence it is that the Apostle saith, Flie fornication euery sinne that a man doth, is without the body: 1 Cor. 6. [...]. but hee that committeth fornication, sinneth against his owne bodie. If a man kill himselfe, he hurteth indeed, his owne bodie, howbeit he vseth sworde or knife, or fire, or water, or some such like instrument which is out of the body: but the fornicator both vseth and abuseth his owne body, he maketh it either instrument or obiect, or subiect, or all of them.
The sixt motiue that is vsed, is this; That our body is the Temple of the holye Ghost: whereupon the Apostle would haue it inferred, that a fornicator is a sacrilegious person, because he hurteth and wrongeth the temple of God. But Whosoeuer defileth the Temple of God, him shall God destroy, for the temple of God is holy, which temple we are, 1 Cor. 3. ver. 17. Temples are ordained and appointed for holinesse and pure actions, and are not therefore to be prophaned with filthinesse, forasmuch as they be consecrated and dedicated to God which is most pure and holy. To this purpose he speaketh and argueth, What? 1 Cor. 6, 13. Know yee not that your body is the temple of the holy ghost, which is in you, which ye haue of God? If our bodies be Temples, they ought to bee kept cleane and decent of vs. The Apostle nameth the bodie in this place, as hee did also before, in regard of the matter he hath in hand, to the end hee might withdraw vs from the defiling and poluting of our bodies. Wee heard alreadie, that our bodies are the members of Christ, & heere he saith, Our bodies are the Temples of the holy Ghost; not that our soules are excepted and exempted, for they are made partakers of Christ, and we are the Temples of God in soule and bodie, as hee speaketh in the second Epistle, Ye are the Temples of the liuing GOD. 2 Cor. 6, 16. If he dwell in vs, let vs beware of fornication, because he will not inhabite and abide in defiled bodies. He is the spirit of purity, therefore we must be pure: he is the spirit of holinesse, therefore we ought to be holy, otherwise we are not his. He will dwell in a clean house, therfore not in a stye of vnclean and filthy swine. Let vs take heed, we greeue not the spirit of God, whereby wee are sealed vnto the day of redemption. Eph. 4. The Gentiles knewe by the light of nature, that they ought to keepe their temples swept and garnished. Christ whipped out of ye temple such as bought & sold in it: yet what are these, but lime & stone, and such corruptible stuffe: how much more then ought wee to looke to our selues, our souls & bodies, yt we do not defile [Page 387] them, and God destroy them. The Temple of Ierusalem was burned, and the Arke carried away for the sinnes of the people: there is no holinesse of place can priuiledge vs, if sound Religion be wanting in them that inhabit it. Thus was it also at the destruction of Ierusalem foretolde in Scripture, after the Gospell of Christ was preached, the abhomination of desolation was set in the holy place, so that one stone was not left vpon another that was not throwne downe. If then, God spare not most holy places consecrated to his seruice, thorough their sinne that abuse them, let vs not doubt, but our owne bodies shalbe smitten by the hands of God, except we keepe them pure and vndefiled.
The last motiue to keepe vs from this sin, is to know that we are wholly Gods, and not our owne, to do what wee list, or to dispose of our selues. Wee are Christs, therefore it is our duty to glorifie him by liuing chastly and continently. He hath redeemed vs from the power of the deuill, by paying the price of his precious blood, as of a Lamb vnspotted. God hath good right to challenge vs as his owne, forasmuch as he bought vs at a deere rate, and we cost him more then a worlde, nay a thousand worlds of riches and treasures. Christ gaue his life for vs, a price far greater then all men ca [...] conceiue. For what can be imagined so precious, as the dignity, the maiesty, & the glorie of God, which were all after a sort, changed and diminished, when hee tooke our nature vpon him, and suffered in it the cursed and shamefull death of the crosse. Therefore it is that the Apostle saith, 1 Cor. 6, 19, 20. Ye are not your owne; for ye are bought with a price, therefore glorifie God in your bodye, and in your spirit, for they are Gods. It is the propertie of Iustice to giue to euery one his owne, and not to vse that which is another mans as his owne. Our bodies are another mans right, therefore we may not abuse them to filthines at our owne carnall pleasures. Wee haue not authority ouer our selues, to dispose of our selues; therefore we are as another mans seruants. We belong to Christ and to GOD, therefore we must liue according to his will. Christ hath bought vs with a great price and hath redeemed vs from hell, from satan, from death, and from sinne, therfore we be Christs; we pertaine as a proper possession to him, and no man can lay claime vnto vs. Let vs liue as becommeth his seruants, our profession, our calling, and our redemption: but they that follow after fornication serue his enemy, forasmuch as our sinnes were the enemies that put him to death.
Ʋse 3 Lastly, let all married persons liue chastly, and keepe the vessels of their bodies in holynesse and in honor. There is indeed a twofold chastity, one of the single life, the other of the married. Chastity of single life, is with al carefulnesse, with fasting and prayer, to keep their minds, affections, and bodies in holines. Chastity in marriage is, when the pure and holie vse of wedlocke is obserued. Hence it is that the Apostle saith, Heb. 13, 4. Marriage is honorable in all, and the bed vndefiled: but Whoremongers and adulterers God wil iudge. Matrimony is an holy league or couenant, as it is called in the Scripture. If a man forge or falsify a couenant that is made in bargaine and sale, either by conueying some secret title or interest to himselfe, or by suborning false Witnesses, it is, and ought, to be sharpely and seuerely punished. But behold by an vncleane life, the chiefe and most holy Couenant that can be in the worlde, is broken and violated. A solemne declaration is made of the faith that the husband oweth to the wife, and the wife to her husband: they come into ye church (as it were) into the presence, and before the face of God, they call vpon him to be a witnesse and Iudge, if either of them keepe not promise: yet oftentimes all this vanisheth away and commeth to nothing. Hence it is that the Lord complaining against the people of Israel, and conuincing them of whoring, and such like wickednesse, threatneth them, that Therefore the Land shall mourne, and euerie one that dwelleth therein, shall bee cut off, with the Beastes of the fielde, and with the fowles of the heauen, and also the Fishes of the sea, shall bee taken away. Hosea chap. 4. and the 2. & 3. verses.
This sinne spreadeth farre, like a foule and vncleane Leprosie,The seuerall kindes of whoredome. and catcheth hold of one part after another, till the whole bodye bee defiled; like to fire, that being once kindled, runneth from one place to another, vntill all bee consumed. There is an adulterie of the heart, Math. 5, 28. condemned by our Sauiour Christ, which being once entertained, is compared to a burning or boyling, 1 Cor. 7.9. that so disturbeth and disquieteth the soule, and the exercises of the soule, that it cannot suffer a man to serue the Lord in a quiet mind and a pure conscience. There is an adultery of the eyes, which are as the windowes of the heart, 2 Peter chap. 2. verse 14. as Saint Peter speaketh of fleshly minded men, Whose eyes were full of Aduiterie. This made Iob to make a Couenant with his eyes, that they went not astray, and caused him to go astray. The looking after a woman to lust after her, is called by Christ, the committing of Adulterie. And the Prophet reprooueth the daughters of Sion, because they walked with out-stretched neckes, and wanton eyes, Esa. chap 3, verse 13. There is an adultery of the eares, the which wee fall into, when wee listen vnto vnchaste and vncleane talke vttered by others, when wee haue itching eares after it, and are content to heare it, and yet shew no dislike vnto it, no hatred of it. There is another adultery, and that is of the tongue; when wee take delight in vnchaste speeches, and filthie Ribaldry, by which, the heartes of others are corrupted, and our owne are [Page 386] [...] [Page 387] [...] [Page 388] manifested to bee corrupt already, forasmuch as from the abundance of the hart the mouth speaketh, Mat. 12. What religion soeuer we professe, it is in vaine, wee deceiue our owne hearts, except we learne to bridle our owne tongues, Iam. 1, 26. And the Apostle giueth this exhortation, Ephes. 4, 29. that no corrupt communication should proceede out of our mouths, but that which is good to the vse of edifying, that it may minister grace to the hearers. And in another place he teacheth,1 Cor. 15, 33. that euill communications corrupt good manners. Lastly, there is an adultery which is outward in fact, and is called sin finished: all the former are as steps & degrees leading to this, and in the end bring it foorth as a birth which they haue conceyued. For wherefore do vncleane persons nourish in themselues the adultery of the heart, of the eyes, of the eares, and of the tongue, but because they purpose to commit the outward acte when time, and place, and person, and other occasions shal be offered vnto thē? But wee must bee carefull to auoide all these kindes, which should not bee named among Christians,Ephes. 5, 3. as becommeth the Saints of GOD. No maruell therefore, if this wickednesse bee punished of God with heauy iudgements, as that which in an high degree sinneth against God,The greeuousnes of the sin of adultery. against our neighbour, and against our selues, as we haue noted in sundry particulars before. We sinne against God, because we resist and withstand his will, whose pleasure it is that wee bring forth the fruites of sanctification; wee pollute and prophane the holie ordinance of Matrimony; wee make the members of Christ the members of an harlot, and so seeke to draw (as much as in vs lyeth) our blessed Sauiour into a filthy fellowship of our sinne;Down. Lectur. on Hos. 4, 2. we defile the Temples of the holie Ghost, and turne them into stewes. Against our neighbour, because this sinne is not committed alone, but we draw some other to be partakers with vs in the same wickednesse & punishment; we sin against the wife or husband of the married-party, whom we wrong in the cheefest treasure & possession that she or he hath: we sinne against the fruite of our owne body, whom we disgrace & brand with a note of perpetuall infamy, which for the most part proue a degenerate brood through want of good-education, and especially thorough the secret iudgement of God: we sin against our owne families, which wee oftentimes ouer-turne by defiling of them, & turn our houses into stewes: we sin against the Cities, societies, & kingdomes where we abide, because we defile the land, and cause it to vomit out the inhabitants: we sinne against the church of God, both by hindering the propagation thereof,Malach 2, [...]5 which encreaseth by an holye seed, and by causing it to be euill spoken of by others, as if it wer a company of vnclean persons. Against our selues, because we make our bodies the instruments of sin and sathan: we weaken them, and make them subiect to diuers diseases, and we plunge soules & bodies into the pit of hell, which burneth with fire and brimstone. Such then as are adulterers, do not goe into hell alone, they carry other company with them. If then the iudgements of pouerty, beggery, infamy, infirmity, folly, and impenitency will not mooue vs to make conscience of this sin, yet let this preuail with vs, that thereby we destroy our owne soules, and exclude our selues from his presence. Let vs threfore be watchful ouer our own wayes, let vs pull vp the roote of this sinne, and all other of the same sort, and mortifie the deedes of the flesh, Col. 3, 5. Let vs cut off all occasions that may draw vs to them, as surfetting, drunkennesse, idlenesse, wantonnesse, prophane company, and such like. And aboue all these things, let vs obserue these three things: First, let vs remember that as God is holie, so he requireth an holy people to serue him. It is his wil that we liue in sanctification, so that without holinesse no man can see God, or haue fellowship with him, Heb. 12. Secondly, we must learne to feare God in his word, and mark the commandement that forbiddeth adulterie. Nothing maketh vs to fall into sinne, but the forgetting of the Law, which saith, thou shalt not sin. This stayed vp Ioseph in a strong tentation, which being yeelded vnto, did set before him a faire shew and goodly traine of all pleasures, profits, & honors; but being withstood, did threaten him with a multitude of miseries, hatred, pouerty, sorow, shame, imprisonment, destruction, and death it selfe: yet he eschewed the sin by this means, Shal I do this, Genesis [...]5.3 [...] and sin against God? The word of God must be made our wisedome and direction, our guide, and our counsellor; it is able to deliuer vs frō the stranger that flatteteth with her wordes. This is it that Salomon setteth before vs, My sonne, keepe thy fathers commandements, Prou. 6, [...], [...] 23, 24. and forsake not the law of thy mother: binde them continually vpon thine heart, and tie them about thy necke, &c. For the Commandement is a lamp, and the Law is light, &c. to keepe thee from the euill woman, from the flattery of the tongue of a strange woman. He teacheth, that the lips of a strange woman drop as an hony combe, and that her mouth is smoother then oyle, but her end is bitter as worme-wood, and sharpe as a two-edged sword: how then shall we bee deliuered from her, if the word of truth bee not in our mouthes, and that which is more, in our hearts, to rule and reforme vs, and to order our pathes aright? Such as are ignorant of the word, are soonest ouer-taken, and they that haue not the loue and power of it dwelling in them. The foolish woman, that sitteth at the doore of her house, and calleth the passengers that goe right in their waies,Prou. 4, [...] maketh choyse of such as are simple and want vnderstanding, to turne in vnto her.
Lastly, let vs keepe inuiolable the Couenant of marriage, made in the presence of God, of Angels, and of men: let the married [Page 389] persons make one another ye delight of their eyes, and the ioy of their hearts, and be carefull to performe the duties they owe one to another. And, as the vnlawful & impure coniunction of man and woman is detested of God: so is holy matrimony euer accepted of him, and adorned with many blessings, and crowned with a continual supply of the fruits of his loue and fauour. The Prophet sayeth, Blessed is euery one that feareth the Lord, & walketh in his waies; [...] 28, 1, 2, for thou shalt eate the labour of thine hands, happy shalt thou be, and it shal be well with thee: thy wife shall bee as a fruitfull Ʋine by the sides of thine house, thy children like Oliue plants round about thy table: behold that thus shal the man be blessed that feareth the Lord. Riches are the inheritance of parents, but a prudent wife is a speciall gift of God, and wee receiue her as at his hands. The Apostle doth beautifie it with an honorable title, when he calleth it honorable in all. It is the spirit of error wc calleth that vncleane which God hath sanctified. Adultery is foule and vncleane, but the marriage bed is vndefiled. Damnable then is the decree of Pope Syricius, that marriage it selfe is the pollution of the flesh, & that the married cannot please God. Diuellish also is the law of forced chastity, restraining some orders and degrees from it: whereas to auoid fornication, euery man is commāded to haue his owne wife, and euery woman her owne husband.
22 And when he hath made her to drinke the water, then it shall come to passe, that if she be defiled, and haue done a trespasse against her husband, that the water that causeth the curse shal enter into her, and become bitter, and her belly shall swell, and her thigh shall rot; and the woman shall bee a curse among her people.
28 And if the womā be not defiled but be clean, then she shalbe free, and shall conceiue seed.
Wee haue shewed already, that in setting downe this law of triall, Moses obserueth 3. things. First, the cause is propounded. Secondly, the question and controuersie is determined. And lastly, the euent of the whole is deliuered. The two former haue bene handled before. Now wee come to consider the yssue and effect of the whole matter according to the determination of God. For, as he foretold what should come to passe, so hee faileth not in it, but accordingly verifieth the same. Whatsoeuer hee hath spoken shall fall out, whether hee promise any thing vnto vs, or threaten any thing against vs. Hee is not as man that he should lye, neyther as the sonne of man that hee should repent, as Balaam by the Spirit of God prophesieth heereafter in this booke, Chapt. 23. verse 19. And Christ our Sauiour teacheth. Math. 5, 18. that Heauen and earth must passe away, but one word of his mouth shall not passe away, but all shall be accomplished and fulfilled.
This euent heere mentioned is two-fold: First, respecting the guilty in the 27. Verse, where it is shewed, that shee shall perish according as shee sinned, and her name shall turne into a Prouerbe of cursing. Secondly, in respect of the innocent; because by drinking of the water, shee shall receiue and feele no hurt, but God will turne that wrongfull suspition, and causelesse calumniation into a great blessing, and so reward her innocency, that he wil turne the heart of her husband toward her (who hath the hearts of all men in his power, and turneth them about as pleaseth him) so that they shall mutually loue one another, and be blessed in their children that shall be giuen vnto them.
Now the question may be asked, Obiect. whether this force, to discerne betweene the guiltie and the innocent, and to bring to light the things that were hidden in darkenesse, were in the water it selfe, and a qualitie inherent in it, and infused into it? I answer, Answer. we must ascribe no power to the water it selfe, which in regarde of the substance, was no other then common Water, forasmuch as both the guilty and the vnguilty did drinke of it, or at least might drinke of it. The whole force proceeded from the operation of God, and his holy institution. The brazen Serpent, set vpon a pole, and looked vppon by them that were bitten by the fierie Serpents, did heale them; so that albeit they were stung, yet they dyed not. Howe came this to passe? Was it in regard of the matter? or of the forme? Surely, of neyther; but all the vertue proceeded from GOD, the author of it.
When Christ healed the blinde man, Iohn 9. verse 6. He spate vpon the ground, and made clay of the spettle, he annointed the eyes of the blinde man with the clay, and bad him wash in the poole of Siloam, who went his way, and washed, and returned seeing. All men know, and can easily iudge, that this could not by any naturall operation, restore sight to the blind; so that it was Christ that healed him, not the spettle, not the clay, not the annointing, not the washing. This may bee expressed and conceiued by the miracle yt Christ shewed vpon the woman that had an issue of blood, Mat. 9, 20.Marke 5, 28. She came behind him and touched the hem of his garment, for she said, If I may touch but his clothes onely, I shall be whole: what then? Did his garments heal her? or were they the cause that her fountain of blood stanched and dried vp? No, it was the power of Christ that gaue a blessing to ye weake meanes; and therefore he saith to his disciples, Some bodie hath touched me, Luke 8, 46. for I perceiue that vertue is gone out of me. He saith not, out of the border of my garment which shee hath touched. Shee touched indeede the garment of Christ, but it was her faith in Christ that made her whol.
So in this place, both sorts that came to be tryed, drunke of the water, and according as they were either innocent or not innocent, so it fell out vnto them: howbeit it was God that vnderstandeth all secrets that brought the trueth to light, not any inherent strength that was in the waters.
[Verse 27. And when he hath made her to drinke the water, &c.] Heere wee haue obserued, that the successe of the whole busines is contained: wherein Moses declareth, what doth follow, and most certainly come to passe, if the woman haue beene abused. Heere is set down the temporall punishment that shall come vpon her. The more she hath stood vppon her purgation, and the greater her impudency and shamelesnesse hath beene, the more notorious is her sinne, and the more notable is her punishment. God hauing all meanes in his owne hand, could haue punished her (if it had pleased him) otherwise: but to make it the better appeare, that he is the maintainer and preseruer of marriage which is his owne institution, and that all might acknowledge the iudgement to be from his hand, hee punisheth her in those parts wherewith shee had offended. Hee hath all diseases in his owne power to bring vpon the breakers of his ordinance, and the transgressors of his Law: he might therefore haue stricken her with the leprosie, or with plague and pestilence, with the consumption, with incurable agues, or with such an issue of blood, as we heard off before in the woman that was cured by touching of Christs garment; but to brand her with a perpetuall marke of infamy, and to shew how hee hateth adultery, hee meeteth with her in her owne kind, and punished those parts of her body which she had abused.Ezek 16.25. She had opened her feet, as the Prophet speaketh, to euery one that passed by, so that shee became as a wife that committeth adultery, which taketh strangers in stead of her husband. Her filthinesse was powred out, and her nakednesse discouered, her belly and thighes communicated to another: howbeit her pleasure should be turned into paine, and she should be iudged as women that breake wedlocke: she should feele the curse of God, & end her daies in reproach: for as she had sinned with her belly, so her belly should swell through greatnesse and anguish: and as she had opened her thighes, so they should rot away, so yt she shold be punished where she most deserued, and become a fearefull spectacle of a forlorne creature and a liuing carkasse, consuming in her flesh, and dying being yet aliue. We doe all learne from hence,Doctrine. God punisheth in the same things wherein men and women offend, and in the same maner. that God doth not onely punish sinne, but he punisheth sinne in his owne kinde. He dealeth with men and women in his punishments, as they deale with him in their transgressions: so that according as we sinne, so we are punished.
We see this by infinite examples laid before vs in the word of God. Consider with me, the enemies & persecuters of Daniel yt sought his life, and caused him to be cast into the Lyons denne; but how doth God meete with them? he might haue reuenged himselfe vpon them by his owne immediate hand; but hee would not, for they perish and are punished the same way:Dan. 6.14. for the king commanded to bring those men that accused Daniel, and to cast them into the den of Lyons, who had the mastery ouer them, and brake all their bones in peeces, or euer they came at the bottome of the denne. Dauid sinned in committing of adultery with the wife of Vriah his faithfull seruant, and destroyed him with the sword of the Ammonites: 2 Sam. 11 [...] he is paied home and punished in his owne kind: for God, by way of rewarding and seruing him as he had serued others, as a iust iudge doth raise vp euill against him out of his owne house. His owne sonnes breake out into the same sinnes, and he kindleth such a fire in his owne family, that they rise vp against him, and one against another. Absalom spreadeth a tent, and lyeth with his fathers concubines in the sight of all Israel: Amnon deflowreth his sister Tamar; to reuenge this, Absalom killeth his owne brother. Experience teacheth vs, that blood requireth blood, so that the murtherer requireth vengeance of God, albeit peraduenture he escape the hand of the Magistrate. We see this in Ioab, he shed innocent blood, and escaped a long time as if it had bin forgotten, but at length his blood was shed, and his hoare head went not downe to the graue in peace. This is it which Christ telleth vs,1 King 2. [...] Matth. 7.1, 2. Iudge not, that ye be not iudged: for with what iudgement ye iudge, ye shalbe iudged: and with what measure ye mete, it shall be measured to you againe. He that rashly and vniustly censureth others, feeleth at one time or other the smart of it in the like kinde: for God rayseth vp others iustly, albeit they defame him vniustly, that therby he may be recompensed. This is that which Samuel bringeth into the remembrance of Agag the king of Amalek, 1 Sam. 15.33. As thy sword hath made women childlesse, so shall thy mother bee childlesse among women: so he hewed him in pieces before the Lord. Neither need we goe farre to fetch examples of this trueth, or turne ouer histories of ages past, for we haue it sealed vp to vs in our daies and times wherein we liue, I meane in those of the pretended holy league in our neighbor kingdome: they confederated themselues to root out true religion and the professors therof, out of the face of the earth; they bend all their forces to effect it: but the Lord that sitteth in heauen laugheth them to scorne, and hath thē in derision: he hath rewarded thē to the full, and that in their owne kind, he turned their weapons vpon themselues, and sheathed their swords in their owne bowels, as he dealt with the Midianites that slew one another.Iudg. 2. [...]. The example of Haman is famous and well knowne, he set vp a gibbet to hang Mordecai, because he bowed not vnto him:Ester. [...]. [...] howbeit [Page 391] himselfe was hanged vpon it, and fell into the pit he had prepared for another; but Mordecai escaped, and was deliuered, and aduanced, who spake good for the King, as appeareth in the booke of Ester.
Reason 1 The reasons are euident to be seene, and easie to be found out. First, the iustice of God is thereby cleered, and the mouth of iniquity stopped. For what haue we to alledge or answer for our selues, when God retaileth vs according to the sinne that wee haue committed? Doubtlesse, we haue no excuse, or pretence, or allegation for our selues; but wee must confesse with our owne mouthes, euen against our selues, that God is righteous, and we are vnrighteous. This appeareth in the booke of Iudges, in the example of Adonibezek being taken by Ioshua and the people, hee had his thumbes and great toes cut off: for he confessed, that the iustice of God had found him out, and requited him in his kinde, according to his owne cruelty, Iudg. 1, ver. 7. Threescore and ten Kings, hauing their thumbes and their great toes cut off, gathered their meate vnder my Table: as I haue done, so God hath requited me; and they brought him to Ierusalem, & there he died. If then God bee iust, he cannot but measure all his actions by iustice, for no vnrighteousnesse is found in him, as he will make men themselues confesse.
Reason 2 Secondly, the Lord cannot abide a measure and a measure, they are an abhomination vnto God, as Prou. 20, 23. Diuers weights are an abhomination to the Lord, and a false ballance is not good. The Iudge of all the world, cannot but deale iustly and truely. This reason is expressed by the Angel of the waters, Reuel. 16, 5, 6. Thou art righteous, O Lord, which art, and wast, and shall be, because thou hast iudged thus: for they haue shed the blood of Saints and Prophets, and thou hast giuen them blood to drinke. Where he concludeth, that their blood must be shed, that delighted to shed ye blood of others, because God is a righteous Lord. His iustice shineth among men, in all places, in that he recompenceth the wickednesse of men by a like punishment sent from him, so that their punishment is answerable to their sinne.
Reason 3 Thirdly, the vngodly are fully worthy of such punishment. It is meete that malefactors haue their deserts: how then can they complaine of iniquity or iniustice, so long as they receiue their owne, and he paieth them the debt he oweth them with their owne mony? GOD will giue to euery man according to his workes, Rom. 2. and giue their wages according to their merites. This reason is also added in the former place of the Reuelation, where the Angel chargeth them that they had shed the blood of the Saints, and putteth them in minde, that God had done them no wrong, when he gaue them blood to drinke: then he annexeth the reason, for they are worthy. [...]euel. 16, 6. If then wee consider the deserts of men, how great they are, we cannot maruaile, whē at any time we behold the hand of God stretched out against them in this manner, and recompencing them with such measure.
Fourthly, let vs marke what God requireth Reason 4 at the hands of Magistrates in his Law, to wit, that they recompence like for like. Moses saith in the Law, Thou shalt pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, Exod. 21, 24. Such a blemish as he hath made in any, such shall be repaied to him, Leuit. 24, 20. Neither was this law repealed or disliked by Christ our Sauiour, Math. 5, 38. Forasmuch as in that place he onely condemneth the abuse of it by priuate persons, according to their priuate affections and lustes of reuenge, who are not Magistrates. If then the Lord will haue the higher powers recompence the sinner according to the manner of his sinne: we may not doubt, but he that is aboue all, will measure his workes according to the rule of iustice, which is most equall. Therefore, whatsoeuer measure we mete,Luke 6, 38. Matth. 26, 52. Esay 33, 1. it is iust wee should receiue the like againe: that hee which taketh the sword, should perish with the sword: that he which spoileth, should bee spoiled: that hee which leadeth into captiuity, should be led into captiuity, Reuel. 13, 10. That what a man doth, the same he should suffer: that by what a man sinneth, by that he should be punished: that euill should hit the worker, and the offender be pressed with his owne example. This is the law of equity and equality, that men suffer the same things of others, which they haue offered vnto others. Thus then wee may conclude this truth very strongly, vpon the ground of these reasons, that God punisheth men and women in the same things wherein they offended & dishonoured him.
Let vs make vse of this doctrine, which I Vse 1 purpose at this present, breefely to point out, because we shall haue fit occasion to handle it afterward in this booke. First, this ought to teach vs to set a watch ouer our selues, to keepe out the practise of sinne, that carrieth such a taile and traine after it. The sinner shall neuer escape, but finde a punishment answearable to his sinne. This is a notable bridle to induce vs to abstaine from all manner of sin. We see this in whoredome, which is the point that is aymed at in this chapter. Forasmuch as men are slacke and carelesse in punishing of it, God bringeth vpon them that continue in this sinne, and follow it with greedines, such loathsome and noysome diseases, as our forefathers neuer knew, neither heard off. If we bee wise to commit new sinnes, shall not the wise God catch vs in our wisedome, 1 Corin. 3, 19. and be wise enough to finde out punishments that be proportioned according to our transgressions? Let vs therefore watch ouer our hands and hearts, ouer our tongues and mouthes, ouer our eyes and eares, and ouer all the members [Page 392] of our body, lest to our great greefe and sorrow, we finde and feele the fruite of our iniquities. This is that which Christ in one particular pointeth out, Math. 7. Iudge not, that ye be not iudged, &c: teaching vs that all such as censure others, procure and prouoke iudgement vpon themselues; so that we ought to keepe the doore of our lippes, and gouerne our tongues aright. This is one maine cause of slanders and defamations that are so common in the world, the beginning of them for the most part, is in the person himselfe that is defamed. It is the ordinance and appointment of God in his wisedome & prouidence, that such as giue rash iudgement, should haue rash iudgement giuen of them. Heere is then a lesson to be learned, to make vs beware of all sinne, considering it hath such a penalty going with it, or following it hard at the heeles, and lying at the doores ready to enter vpon vs. If we did onely heare and vnderstand that God will certainely punish sinne, & that none shall be able to escape at what time he shall search Ierusalem with lights,Zeph. 1, 12. and visite the men that are frozen in the dregs of their euill waies: were not this sufficient to withhold vs from it, and cause vs to abstaine from all wickednesse? For how can we hide our selues from him, or how can we deliuer our selues from his presence? He that made the eye, shall he not see? and hee that made the eare, shall hee not heare? But the doctrine that now we deale withall, doth not onely teach vs that God will assuredly punish, but that he wil punish vs according to our sinnes. It is one part of iustice to punish, and another to punish as wee haue sinned. Both of them do serue to cleere God of iniustice, and to stirre vs vp to consider, that so often as we prouoke him to anger by our sinnes, he sleepeth not, neither hath his sword rusting in his sheath, but draweth it out after he hath whet it, and striketh the sonnes of men with a terrible stroke. Nay, that which is more, when we transgresse his commandements, & walke stubbornely against him, he holdeth the ballance in his owne hand, that hee may weigh vs out our punishment with an equal weight: and when wee haue filled vp the measure of our sinnes, he will also giue vs a full measure pressed downe, and running ouer.
Hence it is, that the Lord threatneth, Leuit. 26, verse 24. that if we walke stubbornely against him, he will also walke stubbornely against vs, and smite vs yet seuen times for our sins. If we set our faces against him, and will not obey him,Verse 17. he will set his face against vs, & will chastice vs seuen times for our sinnes in his sore anger and heauy displeasure, and bring seuen times more plagues vpon vs, according to our deseruings. When we haue sinned against him, and will not be reformed, it might bring comfort, or at least some ease, if wee might be assured that our punishment should bee mitigated. For the consideration of a slight and slender punishment, might slake our care and endeuour of striuing against sin. But we are taught, that our transgressions against God, and his afflictions vpon vs for them, shall be squared one to the other. A lesser sinne shall not haue a greater punishment; neither shall a greater sinne haue a lesser punishment: but with what measure we mete to him, with the same it shall be measured vnto vs againe. This doth our Sauiour Christ presse against the Iewes, Math. chap. 23, verses 32, 35. Fulfill ye the measure of your fathers, that vpon you may come all the righteous blood that was shedde vpon the earth, from the blood of Abel the righteous, vnto the blood of Zacharias the sonne of Barachias, whom ye slew betweene the Temple and the Altar. So then, it standeth vs vpon to examine our selues, and to consider how greatly we sinne, and how greeuously wee offend the Maiesty of God. If we adde sinne vnto sinne, we may bee sure he will adde iudgement vnto iudgement. A necessary point carefully to be marked of vs, who haue receiued the mercies of GOD in greater measure then many others. If they escape not that haue receiued little, doubtlesse they shall not escape that haue receiued much. If they shall bee beaten with few stripes that know not the will of their master, they shall be beaten with many, that know it and do it not. Luke 12, ver. 47, 48. If Sodome and Gomorrha were destroyed with fire and brimstone, which knew not the Law nor the Lord, then Capernanm which was lifted vp vnto heauen, must be brought down to hell: For if the great workes done in it, had beene done among them of Sodome, they had remained vnto this day. Mat 11, 23. Vnto whomsoeuer much is giuen, of him shall be much required, aed to whom men much commit, the more of him will they aske. If we be not carefull to walke in his waies, we are of all people the most vnthankfull: so that as our blessings haue beene great, our plagues and punishments shall be greeuous, except we repent.
Secondly, as God threatneth to punish according Vse 2 to the manner of our sinning, so hee will blesse those that please him and serue him in feare and trembling, according to the manner and measure of our walking before him. Heere then on the other side we haue a gracious promise, not onely of a blessing, but of a blessing answerable vnto our obedience. This is a notable encouragement vnto vs in well-doing, and as it were a spurre to pricke vs forward to performe such duties as he requireth at our hands. This is it which he promiseth to Abraham, Gen. 12, verses 2, 3. I will make thee a great Nation, and I will blesse thee, and make thy name great, and thou shalt bee a blessing: and I will blesse them that blesse thee, and curse them that curse thee &c. If any did good to Abraham, he should receiue good again: if any were a friend to him, he shold haue [Page 393] God to bee a friend vnto him. This is that which God performed to Ebed-melech, he saued the life of Ieremy, and therefore hee had his owne life giuen vnto him as a prey. Ier. 39, 18. For when the Prophet was cast into a deepe dungeon, where he stucke fast in the mire, the Ethiopian went vnto the King, and spake for him, so that by his meanes his life was saued, and he was taken out of the pit, where hee must haue perished. What then? Doth hee lose his reward? or is GOD vnmindfull of him? No, he receiueth blessing for blessing, mercy for mercy, and life for life: and therefore when the King of Babilon tooke the City, and put the people to the sword, he was deliuered, and was not giuen into the hand of the men of whom he was afraid. Doe we then any good to Gods Church and Children? it shall not goe vnregarded and vnrewarded to a cup of cold water: we shall receiue measure for measure, good for good, blessing for blessing. Can we desire or looke for a better recompence? Or would wee haue a farther meanes to incite vs to follow our calling. We haue a double encouragement to serue such a master, who will reward vs according to our seruice. For while we do good to others, we do as much good to our selues. Will any man be an enemy or hinderance to himselfe? Doe we not by the light of nature loue our selues, make much of our selues, helpe our selues, & wish all good to our selues? This is the way to attaine vnto our desires, and to receiue a blessing from the hands of God, to doe good to others: for then God hath bound himselfe by promise, to be mercifull to vs. There is that scattereth, saith Salomon, & there is more encreased. The way and meanes to receiue & encrease our substance, is to giue and to distribute, like the husbandman that must sowe his seed before he can reape his fields, and gather in his haruest. The couetous man thinketh otherwise, because like an Idolater hee trusteth in his money; but in the end it bringeth him nothing home. The Prophet Eliah was sent of God to Sarepta, to a widow in the daies of famine, she had no more left but an handfull of meale in a barrell, and a little oyle in a cruze, so that shee was gathering stickes to dresse it for her selfe and her sonne, that they might eate it, and dye. Neuerthelesse, of her penury she sustained the Prophet, shee made him a little cake first, and brought it vnto him. She did good to the holy Prophet of the Lord, howbeit shee did more good thereby to her selfe and her sonne: she releeued him, and thereby releeued her selfe, For the barrell of meale wasted not, neither did the cruze of oyle faile, according to the word of the Lord, which he spake by Eliah, 1 Kings 17, 16. Luke 4. The like we might say of Obadiah; he hid the Prophets of God by fifty and fifty in a caue, [...]gs 18, 13 and fed them with bread and water, whē many other perished: howbeit he did heereby no small good to himselfe, forasmuch as thereby he obtained raine, and plenty of all things. This is it which our Sauiour promiseth in the Gospel, to his Disciples that followed him; There is no man that hath left house, or brethren, or sisters, or father, or mother or wife, or children, or landes, for my sake and the Gospels, but hee shall receiue an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and landes, with persecutions; and in the world to come, eternall life. Mark. 10, 29, 30. Iob is commended in Scripture, to be a iust man, fearing God, and eschewing euill, and by occasion of his friends taxing of him with hypocrisie, and accusing him of iniquity, is compelled to stand vpon his owne innocency, and to make a solemne protestation of his integrity, Iob 31, 19 that he had not seene any to perish for lacke of cloathing, or any poore without couering, he was an eye to the blinde, a father to the fatherlesse, and as an husband to the widow. He had his children, and his substance taken from him, and he bare his crosse with patience. What then was the end that the Lord made? or how was he blessed of God? The end of the history declareth this at large, the Lord gaue Iob Iob 42, 10. twice as much as he had before; and as he had comforted others, and visited them in their necessities, so his brethren and sisters, and all they that had beene of his acquaintance before, resorted & repaired vnto him, and comforted him ouer all the euill that the Lord had brought vpon him: and as he had beene bountifull to others, so euery man gaue him a piece of money, Verse 12. and euery one an eare-ring of gold: yea, the Lord blessed the latter end of Iob more then the beginning, so that hee obtained many sonnes and daughters, and a great encrease of cattell. Onesiphorus oft refreshed Paul, and was not ashamed of his chaines: the Apostle praieth, that the Lord would grant vnto him, that he might finde mercy of the Lord in the great day, 2 Tim. 1, 18. This poin [...] being throughly learned, will minister great comfort to euery one of vs, being assured that as God punisheth in manner as wee sinne, so he will blesse vs and reward vs after the manner of our obedience. Haue we comforted others? God will comfort vs, & turne the hearts of others to comfort vs also? Haue we done good to others? he will stirre vp others to do good to vs. Haue we releeued others? we haue laid vp a good foundation for the time to come, we shall be releeued by others in our necessities. Doe we giue vnto the poore?Prou. 19, 17. We do not onely lend vnto the Lord, but we prouide well for our selues, forasmuch as that we giue shall be paid vnto vs againe.
We reade in the booke of Nehemiah, not onely how zealous he was for the glory of God, but also how carefull to shew compassion to the people of God, and to prouide for them in their necessities, and to deliuer them from the oppressions of the mighty: in consideration whereof, he is bold to intreate the [Page 394] Lord to thinke vpon him for good, according to all that he had done for his people, Neh. 5, 19. So is it lawfull for vs to craue of God to be mindfull of vs in goodnesse, according as we haue done to others, and dealt toward them. If we remember God, we may be assured that he will remember vs. If we be carefull to heare his word, he is carefull to heare our prayers according to his promise. He will returne like for like, care for care, hearing for hearing, and blessing for blessing. If we be carefull to heare his voyce, his eares are open to heare vs: and if we blesse him, he will blesse vs. And as he hath promised to heare them that heare him, so hee hath threatned not to heare them that will not heare him. Prou. 1, 28, 29. They shall call vpon me, but I will not answer: they shall seeke me early, but they shall not finde me: for that they hated knowledge, and did not chuse the feare of the Lord. And to this purpose speaketh the Lord in the Prophets;Micah 3, 4. Zach. 7, 13. They shall cry vnto the Lord, but he will not heare them: hee will euen hide his face from them at that time, as they haue behaued themselues ill in their doings. This is a greeuous threatning, and full of all discomfort. It is as it were the top of all misery, to haue God stop his eares against vs. To liue in this sort, is worse then a thousand deaths. If a Subiect had a petition to put vp to the Prince, and knew he would turne away his face from him, how neare would it goe vnto him? and how would he bee discouraged? Or if a childe knew, that whatsoeuer he asked of his father should be denied vnto him, except he obeyed his father in that whereunto he exhorted him; I suppose it would stirre vp the sonne to doe the will of his father. In like manner it ought to be with euery one of vs. Seeing God hath bounded and limited his hearkning vnto our voyce, when we speake vnto him, with this condition, that wee hearken vnto his voyce when he speaketh vnto vs; it ought to moue vs to heare his word with feare & reuerence, and to expresse the power of it in obedience, that so we may comfort our selues with assurance of Gods mercy toward vs, in regard of our zeale and affection toward him.
Thirdly, from hence we may learne to bee Ʋse 3 patient vnder the punishments that do befall vs. For seeing God will punish vs in the same manner that we offend, when we feele & perceiue that he meeteth with vs, and hath found vs out, and that we can no longer be hidden nor our actions from his eyes, let vs stoope downe vnder his hand, and hold our peace, because he hath done it. Let vs not fixe and fasten our eyes vpon the earth beneath, nor dwell vpon the meditations of mens dealings toward vs: but lift our hearts vnto God, who alwaies punisheth vs iustly, he being the righteous Iudge of all the world, to whom is incident no vnrighteousnesse. If we bee slandered and defamed by others, let vs consider whether we haue not done the like to others, and therefore the Lord recompenceth vs in the same kinde, and as it were taketh our feet in the snare that we haue laid for others, and casteth vs into the same pit which we digged for them, as it fell out to Haman, who was hanged vpon his owne gallowes: so that as we haue wronged others, it falleth out that we must receiue wrong from others. This is the vse that Salomon pointeth out in ye booke of Ecclesiastes;Eccl. 7, 21 [...] Take no heed vnto all wordes that are spoken, lest thou heare thy seruant curse thee: for oftentimes also thine owne heart knoweth, that thou thy selfe likewise hast cursed others. Let vs therefore be patient in iniuries; let vs not slander them that slander vs, nor reuile them that reuile vs, nor speake euill of them that speake euill of vs. Moses is commended, that when Miriam and Aaron rose vp against him, and moued sedition by reason of the Ethiopian woman whom he had married, he possessed his soule with patience and bare all their reproches with meeknesse of spirit, for hee was very meeke, aboue all the men that were vpon the face of the earth, Numb. 12, 3.Numb. 1 [...], 1▪ It is said of Saul, being made King of Israel, that when the children of Belial saide. How shall this man saue vs? and they despised him in their hearts, he gaue them not taunt for taunt, nor rebuke for rebuke, hee commanded not the standers by to take away their liues, albeit they deserued it, and he had power in his hand to do it, but he held his peace, 1 Sam 10, 1 [...] and passed by their reproches, as a blinde man that saw them not, as a deafe man that heard them not, and as a man without sense, that felt them not. When Shemei reproched Dauid, and cursed him with an horrible curse, Dauid with patience abstaineth and with perswasion refraineth others from reuenge, that offered themselues to take off the head of that dead dogge: so that he saide, Let him alone; 2 Sam. 16, [...]2 it may bee that the Lord will locke vpon mine affliction, and requite good for his cursing this day. Hee could haue returned vpon him curse for curse, nay wounds for words: but he knew well enough, and teacheth it to others in another place, that hee which loueth cursing, the same shall come vpon him; Ps. 10 [...], 1 [...], [...] and hee that delighteth not in blessing, it shall be farre from him, because as he cloathed himselfe with cursing like as with his garment, so it shall come into his bowels like water, and like oyle into his bones. It is well said of an heathen man,Sent [...]. Feare none more then thine owne conscience. This is the right and ready way to get a good name, and to keepe it being gotten, to iudge of others with right iudgement and christian equity, carrying a charitable opinion of euery one, thinking well of them, speaking the best of them, and couering the multitude of infirmities, as Shem and Iaphet did the nakednesse of their father. This is true charity indeed, and heereby we may assure our owne hearts, that wee loue not in word and tongue onely, but in deed and truth. The counsell of the Prophet is good & wholesome to this purpose, Psal. 34.12, 13, 14, 15. What man is hee that desireth [Page 395] life? and loueth many daies that he may see good? Keepe thy tongue from euill, and thy lippes from speaking guile: depart from euill, and doe good: seeke peace and pursue it. The reason is, because the eyes of the Lord are vpon the righteous, and his eares are open vnto their cry; whereas the face of the Lord is against them that do euill, to cut out the remembrance of them frō the earth.
Lastly, wee may conclude from hence the Vse 4 wofull estate and condition of all cruell and mercilesse oppressors, that grinde the faces of the poore, and plucke off their skins from the flesh, and the flesh from the bones, by their couetous and corrupt dealing; who measure hard measure vnto others, and pull from them that which is their owne, without conscience of sinne, or feeling of iudgement to come. These are they that regard not how they racke the poore, how they ingrosse and withhold the fruites of the earth; they make the Epha small, and the Shekell great, that is, they sell little for much, lessening the measure, and enhauncing the price, they sell a little come for a great deale of money; they make a dearth without scarsity, and bring a famine vpon others, when God hath giuen plenty to themselues. For it falleth out ofttentimes, when GOD is liberall to vs, wee deale niggardly one toward another: and when the Lord heareth the heauens, [...] 2, 21, 22. and they heare the earth, and the earth heareth ye come, and the wine, and the oyle, and all they heare Israel, what a shame, nay what a sinne is this, that we will not heare one another, so that the cry of the poore people is not heard of vs, nor the misery of them that are in need, is not felt of vs? When GOD sendeth fruitefull times and seasons, [...] 28, 23. that neither the heauen ouer the head is as brasse, nor the earth vnderneath our feete, is as iron, but that they yeeld their raine and fruite in due season; how cometh it to passe, that our hearts are as hard as iron, as tough as steele, and as inflexible as brasse one to another? And seeing the eye of God is good to vs, how cruell are we that make our eyes to bee euill toward our brother? [...]se 34. These are they that wish with all their soules for dearth and famine, nay they not onely desire it, but cause it, when God hath not caused it; and send it vpon others, when God hath not sent it vpon them. This is to them a day of ioy and delight, of feasting and banquetting, of meriment and pastime, when as their poore brethren weepe and lament with their wiues and children. This is the day that they long looked for, and they stirre vp themselues to reioyce and be glad in it, that they may enrich themselues with the spoiles of them that are in necessity. But let them know, that this sweet meate hath sowre sawce belonging vnto it, and that a fearefull woe belongeth vnto thē, wc shall come vpon them, and seize vpon their bodies and soules, and sonnes & daughters, and goods, and all that belongeth vnto them, when they shall be dealt withall by others, as they haue dealt and distributed the measure vnto others. They shall finde as little fauour in the day of trouble, as they haue shewed vnto others in their trouble. Consider the example of the rich man in the Gospel, when poore Lazarus lay at his gate, hee called for mercy in his misery,Luke 16, 21. and craued the crums only that fell from his table, but they were denied vnto him. And what was the issue? or how sped he in the end? We reade in the Parable, that himselfe in the end called for mercy at the hands of Abraham, but could not haue one drop of water to coole his tongue and quench his heat, being tormented in the flames of hell that neuer goe out. He would not grant to Lazarus a small request, ye crums of his table, nay the crums that fell from his table:Luke 16, 24. and he cannot obtaine himselfe a little water, not so much that Lazarus might dippe the tippe of his finger in water, to giue him thereby any ease & refreshing. To conclude, he that would shew no mercy, findeth iudgement without mercy, torment without ease, heate without cooling, and misery without end. The time was, when he was prayed and sued vnto, but would not heare: now he praieth and entreateth, but cannot be heard. All humane things are fraile and vncertaine. He that is to day aloft, may be cast downe low enough the next day. Boast not thy selfe of tomorrow, for thou knowest not what a day may bring forth. Pride goeth before destruction, and an high minde before the fall: for euery one that exalteth himselfe, shall bee brought low, and he that humbleth himselfe, shal be exalted. The Lord in the Law forbiddeth to trouble the widow, to vexe the fatherlesse, and to oppresse the stranger, lest he punish those that oppresse them. But how wil that be? and in what kinde doth he threaten to punish? he saith, My wrath shall be kinled and I will kill you with the sword, Exod. 22, 24. so that your wiues shall be widowes, and your children fatherlesse. See how the Lord threarneth to bring woe vpon them that worke woe to such as are in misery, and adde affliction to them that are in affliction, and multiply sorrow vpon them that are in sorrow. This is the vse vrged by the Prophet I say, chap. 33, 1. Woe to thee that spoilest, and thou wast not spoiled, & dealest treacherously, and they dealt not treacherously with thee: when thou shalt ceasse to spoile, thou shalt be spoiled: and when thou shalt make an ende to deale treacherously, they shal deale treacherously with thee. God suffereth them to haue their times, when he holdeth his peace, and letteth them alone to fill vp the measure of their sins: howbeit God hath his seasons also, and hath concluded and determined what to doe vnto them, and how to deale with them; the spoiler shall be spoiled, the robber shall bee robbed, the oppressor shall be oppressed, & they that do wickedly to others shall haue others to deale wickedly against them. This is that [Page 396] which Christ our Sauiour speaketh vnto Peter, that went beyond the bounds of his calling, and forgatte that the weapons of their warfare were not carnall, but spirituall; and that the sword which he was to draw out and to fight withall, was the two edged sword of the Spirit, coming out of the mouth of God, Math. 26.52. Put vp thy sword into his place, for all they that take the sword, shall perish with the sword. God will set sword against sword, and wound against wound, yea, and life against life. In the booke of the Reuelation, the Spirit prophesying of the destruction of the Romane Monarchy, which oppressed the church, and persecuted the Saints of God with cruell slaughter, sheweth that it should bee cast downe, and passe the same iudgement they gaue against others, chap. 13, 10. He that leadeth into captiuity, shall goe into captiuity: hee that killeth with the sword, must be killed with the sword. It is a iust thing in all ages and times with God, to recompence tribulation to thē that trouble his Church. Indeed we do not see such iudgements executed, and such threatenings performed by and by: we are not to prescribe to God his seasons; hee knoweth when to strike, and how to punish. It is well said by the Prophet, Hab. 2, 3. The vision is yet for an appointed time, but at the end it shall speake and not lie: though it tarry, waite for it, because it will surely come, it will not tarry. For albeit God may seeme to vs to deferre the time, or to forget his seruants, yet he will try our patience and obedience, as wee see in the place named before, Heere is the patience and faith of the Saints, Reuel. 13, 10. We must not make too much haste, but wait for the accomplishment of those things, hauing withall a liuely faith and full assurance to beleeue, that in Gods appointed time they shall come to passe. He is faithfull that hath promised, and cannot lye: he is true of his word that hath spoken, and cannot deceiue. Woe therefore vnto all those that deale vniustly and violently with Gods inheritance: they touch his annointed, and they that do them harme, do touch the apple of his eye, so that they cannot escape vengeance.
[Ver. 28. And if the woman bee not defiled, but be cleane, then she shall be free.] In the former verse Moses hath shewed the punishment that shal come vpon the guilty person; which punishment is sutable to the sinne committed, thereby to cleere his owne iustice, and to terrifie all persons from committing sinne. In these wordes wee haue matter of wonderfull great comfort for the innocent person. For howsoeuer GOD setteth downe diuers hard and heauy threatnings, as greeuous burdens to be borne, against all wicked and vngodly persons; yet hee is euermore carefull of his children▪ that they be not oppressed with sorrow and ouermuch heauinesse of minde, forasmuch as hee hath a remnant that call vpon him,Luke 7. & wisedome is alwaies iustified of her children. Behold heere a contrary effect and operation in drinking of these bitter waters, according to the contrary condition of those that dranke of them. Such as were guilty of the sinne of adultery, they turned to their horrible destruction, and became as it were rank poison; their bellies swelled, their thighes rotted, and the parts which they had shamefully abused, miserably perished. But such as were indeed innocent, suspected without iust cause, and accused without due proofe, and examined without sufficient triall of the fact committed, through the iealousie of their vncharitable husbands, and had kept the marriage bed vndefiled; those bitter waters should not be bitter vnto them, they should not hurt or hinder them at all, neither worke any dangerous effect in them, but rather bee wholesome and healthfull vnto them. God himselfe the iust GOD and the maintainer of iustice, will bring the truth to light that was hid in darknesse, and turne the hearts of their husbands toward them, so that they should liue in godly loue and charity together, and see to their endlesse ioy and comfort, the fruite of their bodies, the hope of their houses, the staffe and stay of their age, I meane their children, the heritage of the Lord.
Wee learne from this first promise, Doctrine. that God maketh knowne the innocency of his seruants.God wil m [...] the innocency of his se [...] uants [...]ro [...] For howsoeuer the faithfull may be falsely accused, and haue many slanderous imputations laide vnto their charge, yet God will make their cause to bee rightly knowne, and discouer the truth in despight of their enemies. This is confirmed vnto vs by many examples in the old and new Testament. Ioseph being solde into Egypt, was greeuously accused by his mistresse, and cruelly imprisoned by his master: impudency and incontinency in the one, cruelty and credulity in the other,Gen. 39, [...] were the causes that he was put into prison in the place where the Kings prisoners lay bound: his case might seeme now to be desperate, and he to be for euer in displeasure and out of fauour, and no hope left vnto him to be deliuered from thence where his feete were held in the stockes, and he laid in irons: Psal. 10 [...], 1 [...]. yet when the appointed time came, and the counsell of the Lord had tried him, hee made his cause knowne, Gen. 39. The Lord was with Ioseph, & shewed him mercy, and got him fauour in the sight of the master of the prison, &c. Whereby we see, that at the first he was vsed hardly, and had fetters of iron cast vpon him as an euill dooer; but afterward hee was more mildely and mercifully handled, when as his innocency was made knowne. The like we might say of Dauid, who in all his dealings toward Saul, carried himselfe wisely, obediently, and vprightly, as became the Kings sonne, subiect, and seruant: yet he was persecuted from place to place, and hated euen vnto the death, and hunted as a Partridge vpon the Mountaines, yea he found no rest for the soles of his feete, [Page 397] like the Doue sent out of the Arke in the time of the flood, and ouerflowing of the waters, Gen. 8 9. But when Saul saw that the lap was cut off from his garment, and the speare and pot of water that was at his head, taken away, he said to Dauid, Thou art more righteous then I: for thou hast rendred me good, and I haue rendred thee euill: and thou hast shewed this day that thou hast dealt well with mee, forasmuch as when the lord had closed me in thine hands, thou killedst me not, &c. but my soule was precious in thine eyes. 1 Sam. 24, 18. and 26, 20, 21. So did God deale with Ieremy, when he was slandered and falsely accused to be a conspiratour, and to weaken the hands of the people; and when he was cast into prison, the Lord raised vp some to fauour him, who made his case knowne, and he was deliuered. Christ Iesus was charged to be a blasphemer of God, an enemy of Caesar, an author of sedition, and a disturber of the peace: howbeit his greatest enemies that sate in iudgement of him, pronounced him innocent, and confessed that the Pharisees and Priests for enuy had deliuered him.
I will adde one example more, and that shall be the blessed Virgin, who being betrothed to Ioseph, before they came together as man and wife, shee was found to be with childe by the holy Ghost. Math. 1, 18, 19, 20. Then she began to be suspected of incontinency, and Ioseph being a iust man, and not willing to make her a publike example, was minded to put her away seretly. What then? doth God leaue her destitute, and him perplexed? her in suspicion, and him in his resolution to depart from her? No: for as she was innocent and not faulty of that crime, so did he make her innocency and integrity knowne; for whiles he thought these things, behold, an Angel of the Lord appeared vnto him in a dreame, saying, Ioseph the sonne of Dauid, feare not to take Mary thy wife: for that which is conceiued in her, is of the holy Ghost. All which testimonies make this apparent, that God will one way or other make the innocency of his people to be knowne.
Reason 1 The reasons of this doctrine will farther confirme vs in the truth of it: whereof the first may be from the office of God, who is the Iudge of all the world. Surely the Lord will not peruert iudgement to doe vnrighteously, neither will he take rewards, nor subuert a man in his cause.
Hence it is, that Abraham, making intercession for the Sodomites, that those Cities might be spared, saith, Gen. 18, 25. Bee it farre from thee from doing this thing, to slay the righteous with the wicked: and that the righteous should be euen as the wicked, be it farre from thee: Shall not the Iudge of all the world do right? And to that purpose reasoneth the Apostle, Rom. 3.5. What shall wee say? Is God vnrighteous, which punisheth? God forbid: else how shall God iudge the world? If then this title belong vnto him of right aboue all others, then he will at last come foorth, though he tarry long, to pleade the cause of his seruants, & will bring their righteousnesse into the open light.
Secondly, God is euermore an helper in Reason 2 time of need, who, albeit he suffer his seruants to be exercised and tried by slanders & greeuous afflictions, as we heard before concerning Ioseph, yet he appeareth for their deliuerance, and cleereth their names from reproch. When they are in greatest danger, then is hee neerest at hand, and so giueth the issue with the tentation. This doth the Prophet Dauid acknowledge, Psalm. 118.6, 7. and 56, 4, 11. The Lord is on my side, I will not feare what man can doe vnto mee: the Lord taketh my part with them that helpe mee, therefore shall I see my desire vpon them that hate mee. And this doth the Apostle teach vs to apply to our selues, because euery one may boldly say, The Lord is my helper, Heb. 13, 6. and I will not feare what man can do vnto me.
If then he haue promised to take our part, and to helpe vs in time of need, when we are oppressed with the euill speeches of our enemies, he will not be farre from vs, but succor vs and sustaine vs that we shall not fall.
Thirdly, we know well, that howsoeuer Reason 3 many things are couered heere in darknesse, partly through hypocrisie in some, and partly through ignorance and weaknesse that is in all, wee are not able to enter into the actions of men, and diue downe so low as to see with what purpose they do them, yet the time shall come when they shall be discouered and manifested. This is the generall rule deliuered by Christ our Sauiour, Luk. 12, verse 2. There is nothing couered that shall not be reuealed: neither hid that shall not bee knowne. This is true, not onely touching the hypocrisie of the wicked, but also touching the innocency of the righteous: for all shall be knowne in the end, when the secrets of all hearts shall bee discouered.
From hence wee haue offered to our wise Ʋse 1 considerations, very many profitable vses, whereof I will point out the principall. First, we are put in minde from hence to commit all our waies and workes to God, and to depend vpon him to bring to light the truth of our hearts. Let vs put our trust in him, and delight our selues in the Lord. Let vs possesse our soules with patience, when we are slandered and traduced, and resigne vp our selues to him that ruleth all things. Let vs cast our eyes vpon his prouidence, who careth for vs, and watcheth ouer vs.
The children of God, when they see the prosperity of the wicked, and how all things in this world for the most part goe well with them, are sore troubled, they begin to wauer, and sometimes to fret & murmure, as if there were no God to gouerne all things. This made the Prophet Dauid to say, Psal. 73, 12, 13, 14. Behold, these are the vngodly, who prosper [Page 398] in the world, and encrease in riches; verily, I haue clensed mine heari in vaine, & washed mine hands in innocency; for all the day long haue I beene plagued and chastened euery morning. But God will not forget vs or forsake vs, if we trust in him, we shall not be deceiued. So often as we haue euill rewarded vnto vs for good, and are ouerladen with the slanders of the vngodly, we are ready to fret and fume, and to seeke reuenge against them: we haue many doubts arise in vs, as if it were lost labour to worship God sincerely, and to deale with our brethren iustly.
It is not the pleasure of almighty God, that our righteousnesse should alwayes lye hid in the darke, and as it were creepe into corners, forasmuch as he will make it shine as the Sunne, and bring it into the open light. This is the vse that the Prophet teacheth vs to make, Psal. 37, 5, 6. Commit thy way vnto the Lord, trust also in him, & he shall bring it to passe: and he shall bring foorth thy righteousnesse as the light, and thy iudgement as the noone day. Wherein he alludeth fitly vnto the night, the darkenesse whereof, the morning arising, scattereth away.
Are we then hardly vsed? are we shamefully intreated? are we oppressed with slanderous things laid to our charge? and doth God for a time hold his peace, as if he heard them not? or doth he shut his eyes, as if hee saw them not? Let vs not take it to heart, or be discouraged, this ought to trouble vs no more, then when the darknesse of the night couereth the earth, because we looke for the morning to appeare, and the Sunne to shine. When all things are darke, that nothing can be discerned, when we know not white from blacke, nor chalke from cheese, nor faire from foule, we are not to be greeued or disquieted by it, because we liue in expectation of the light which we know cannot be far. Then we shall know one thing from another, when all will shew themselues in their likenesse. From this consideration we are admonished to cō mit our waies vnto the Lord, who will make a notable issue of them, by giuing iudgment on our side, and deliuering of vs from the venime of the euill tongue. He forbiddeth in the law,Exod. 20, 16. any to beare false witnesse in iudgment. Now hee is a false witnesse that holdeth his peace, when he may by his testimony releeue his brother, iustifie his person, cleere his good name, or defend his goods, or right his cause in any matter called into question, as well as he that speaketh in a cause, Exod. 23, 2. to decline after many, to wrest iudgement. He hath made vs keepers of the credite one of another: so that we may offend God and our neighbour, as well by not speaking the truth, as by speaking of an vntruth.
The law it selfe requireth such loue to be among vs, that although we be not requested, yet we should neuer be wanting to another, but alwaies be willing and desirous to maintaine his good name and estimation, according to the commandement of our Lord and Master, Mathew 7, verse 12. Whatsoeuer yee would that other men should do vnto you, euen so do ye vnto them, for this is the Law and the Prophets. Doth God require this at our hands, and will not he performe it toward vs? Must we cleere our brothers good name, and will God himselfe faile to do it? or doe we thinke wee can haue a better or greater care of the name of our brother, or of our owne name, then God the righteous Iudge of the world, hath of vs all? That cannot be, he is iealous of our good names, and will not haue the truth smothered with a lye, nor innocency buried in the earth. Shall we make our selues more righteous then GOD, and iustifie our selues aboue our Maker? There is not a spark of that truth which is in GOD giuen to vs: true it is, he honoureth vs by vouchsafing this mercy vnto vs, to open our mouthes to speak his truth, which he is able to auouch and iustifie against all gainsayers a thousand waies. If we then that are euill, know how to acquit our brethren, we may be well assured, he will be more iust and righteous in all his dealings toward vs, then we haue beene or can be one to another. And if wee haue meanes at any time to free our brethen from infamy, wee may fully and certainely be assured that hee will be ready to bring to light our innocency.
Secondly, seeing God hath promised to make our innocency that is derided or denied, Ʋs;e 2 to be knowne, let vs know that it is our duty to goe boldly to the Throne of his grace, and to pray vnto God to performe his promise toward vs.
It falleth out oftentimes that we see no way to bring the truth to light, and we think it vnpossible that euer we should be cleered: howbeit we haue to do with God, to whom nothing is secret, before whom all things are manifest, he is able to bring vs into credite againe. We take therefore a wrong course, and prouide euilly for our selues, to rage and storme against those that reuile vs and speake all manner of euill of vs falsely for Christ his sake: whereas we ought to repaire into the presence of GOD, and to craue of him that he would make the iustice of our causes to appeare.
If any obiect, Obiect. Is not God without praier able to make the truth of our causes knowne? Or hath he need to be put in mind of his office, which is to iustifie the godly, and to condemne the wicked?
I answer, Answer. as GOD is able of himselfe to doe it, so he also hath appointed the meanes how he will do it. And among them all, none is more excellent then praier: so that his almighty power doth not exclude praier, but rather imply it; neither should it keepe vs from prayer, but rather encourage vs to praier; forasmuch as almighty God vseth it as an [Page 399] instrument for ye performance of those things which he hath promised, and appointed. He that goeth to warfare, prepareth horse & armour, and leuieth souldiers, and getteth what prouision and furniture he can; he will by no meanes be brought to leaue thē behind him, or to send them backe againe, and to rush into the battell without them, because they are instruments by which God is wont to giue the victory to such as it seemeth good to him, so that he cannot without rashnesse lay them aside: so is prayer necessary, by the which the LORD is accustomed to giue vnto vs those things that we want, and therefore it were horrible presumption to neglect it vnder pretence of his knowledge vnderstanding our cases, or of his power enabling him to do all things, or of his prouidence determining all things. As God hath appointed armour to them that desire victory, so hath he ordained praier for them that would be releeued in necessity.
[...]it God [...]eth what [...]eed, yet [...]er is needTrue it is, GOD knoweth what wee need, better then our selues that are in neede: & yet is not praier to be holden superfluous, because God hath commanded vs that in the day of trouble we should call vpon him, Mat. 7. he hath promised to heare vs, and deliuer vs, Psal. 50. He hath made no promise to vs of any blessing, except we aske the same of him: he keepeth vs in feare and reuerence, and maketh vs to acknowledge him to be the giuer and author of all good things: he declareth his loue vnto vs that humbleth and abaseth himselfe to heare our requests & complaints particularly, and thereby enflameth vs to loue him again, and to put our trust in him: by this familiar communication with him, we grow after a sort familiar with him, and wee are bold to shroud our selues vnder his wing, as the childe flyeth to his father: and lastly, as we confesse that whatsoeuer good things we enioy do come from him alone, so it is our duty to returne to him the thankes, and to vse them to his glory. Wherefore, whensoeuer wee finde our selues wronged of our neighbours, we are not to turne vpon thē in a rage, like vnto the dogge that runneth after the stone that is cast at him, and not at him that did cast it: but let vs runne with boldnesse vnto God, and poure out our supplications before him, desiring him to helpe vs and right our cause. This doth the Prophet Dauid in many places, Psal. 4, 1, and 69, 13. Heare me when I [...]ill, O God of my righteousnesse, thou hast enlarged me when I was in distresse, haue mercy vpon me, and heare my praier. He acknowledgeth in his praier to God, that he was the witnesse, Iudge, and defender of his innocency and vprightnesse toward Saul or any other: declaring by his owne example, that when men vniustly condemne vs, we must flie vnto God by humble and earnest praier, who is the patron and pleader of the causes of his people. And in the seuenth Psalme, verse 6. Arise, O Lord, in thine anger, lift vp thy selfe, because of the rage of mine enemies: and awake for me to the iudgement that thou hast commanded: and afterward, verse 8. The Lord shall iudge the people: iudge mee, O Lord, according to my righteousnesse, and according to mine integrity that is in me. If God did not lay to his hand and helpe him, he confesseth that he were vtterly destroyed: and therefore he praieth to be deliuered from his persecuters. Whensoeuer therefore men will not iudge vprightly, and haue their eies blinded through malice or fauour, we ought by praier to referre our causes to him that hath no respect of persons and so commit our causes to him that iudgeth righteously. 1 Pet. 2, 23.
Howsoeuer the innocent cause of the godly may be hidden for a time, and ouerwhelmed by the slanders of the vngodly, yet if we be not wanting vnto our selues, continuance of time the daughter of truth will bring it to light. We cry out against the wicked, but let vs goe the right way and cry to God: we lift vp our voyce against them, wheras we ought to lift vp our voyce vnto him who hath his eares open to heare our praiers, and will blow away the storme and tempest by the blast of his mouth.
Thirdly, doth God promise to right our cause, and take vpon him our defence? Then Ʋse 3 let vs do good for good, and returne vnto him like for like; let vs yeeld defence for defence, and pleade his cause that hath pleaded ours. For it is our duty to vndertake his defence, whensoeuer his truth is gainsayed, or his name euill-spoken of.
There is no man but is very carefull and circumspect to maintaine his owne name and credite in the world, whensoeuer it is any way questioned: ought wee not then much more to regard the vpholding and bearing vp the Name of God, which is great and holy through all generations? Heereunto doth Ioshua seeme to allude, chap. 7, verse 9. complaining vnto God of the ouerthrow that the Israelites had receiued at the siege of At, The Cananites, and all the inhabitants of the Land shall heare of it, and shall compasse vs, and destroy our name out of the earth: and what wilt thou doe vnto thy mighty Name? He had greater care of Gods glory then he had of his owne: and it went neerer vnto him to heare Gods Name dishonoured, then to haue his owne destroyed out of the earth.
So it ought to be with vs; let it not trouble vs to bee hated and maligned of the vnthankfull world, and our honour with all contempt and disgrace laide in the dust; but bee euermore ready to say, Not vnto vs, Lord, not vnto vs; but vnto thy Name giue the glory. Psal. 115.1.
If we be to open our mouthes for our brethrē, (as we shall see more at large afterward) when they are laden with scandals and reproches, much more then ought wee to [Page 400] do this in Gods cause, and for Gods glory. Let vs not be ashamed of his truth, lest he be ashamed of vs. Let vs confesse his Name before the sonnes of men, and we shall be sure to be confessed before the sonnes of God. If we acknowledge his truth, he will acknowledge vs before the Angels and before his Father. This Christ teacheth his Disciples, Whosoeuer confesseth me before men, him will I confesse also before my Father which is in heauen; Math. 10, 32. but whosoeuer shall deny me before men, him will I also deny before my Father which is in heauen. What a shame and reproch will this be vnto vs, that God should defend our cause, and we shrinke backe through feare to defend his? Christ our Sauiour doth oftentimes take vpon him to defend his Disciples, when they were assaulted and set vpon by the Pharisees, and therefore no maruaile though he charge this vpon them so earnestly, that they should not be ashamed of him and of his words in that adulterous and sinfull generation. We must be all ready to say with the Apostle, Rom. 1, 16. I am not ashamed of the Gospel of Christ, for it is the power of God vnto saluation, to euery one that beleeueth. He defendeth his Disciples being reprooued because they did not fast often, which was the bodily exercise which the Pharisees so much practised, Luke 18. and wherein they so much gloried, Math. 9, 14. Hee defendeth them beeing accused of the breach of the Sabbath, when they were seene to plucke the eares of corne and eate them, Math. 12, 2, 3. He defendeth them being charged to transgresse the tradition of the Elders, in that they did not wash before they had eatē bread, Mat. 15, 2, 3. Yea, such was his great & wonderful loue to those that followed him, yt when his owne credite was touched as well as theirs, he seemeth to neglect his owne, and maintaine theirs, as we see, Luke 7. When Christ was entertained in the house of one of the Pharisees, a woman in the City which was a sinner, knowing that he sate at meate, brought an Alabaster box of oyntment, and stood at his feete, washing them with her teares,Luke 7.39. wiping them with her haires, kissing them with her lippes, and annointing them with the oyntment: but when the Pharisee, which had bidden him, saw it, he spake within himselfe, saying, This man, if hee were a Prophet, would haue knowne, who, and what manner of woman this is that toucheth him, for she is a sinner. He conceiued hardly of Christ, as well as of the woman: and iudged wrongfully of him that he was no Prophet, as well as of her that she was a sinner; yea more corruptly of him then of her, forasmuch as shee had beene so; whereas he was not onely a Prophet, but the Prince of Prophets, yea, the King of his Church,Verse 47. yea, the Sonne of God: yet hee forbeareth to make any apology for himselfe, & wholly defendeth her, telling him that her sinnes, which are many, are forgiuen her, for shee loued much. Hath the Lord Iesus this singular care of vs, and shall not we be zealous of his glory? Shall we suffer his name to be troden vnder foot, and neuer offer to vphold it? Shall euill men speake euill of his truth, and we say nothing against them? The Apostle Peter giueth this commandement, Sanctifie the Lord God in your hearts, and be ready alwaies to giue an answer to euery man that asketh you a reason of the hope that is in you, with meekenesse and feare, 1 Pet. chap. 3, verse 15. When the Apostles were charged to preach no more in the Name of Iesus Christ, Peter and Iohn answered and saide vnto them; Whether it bee right in the sight of God, to hearken vnto you more then vnto God, iudge yee: for we cannot but speake the things which we haue seene and heard. Acts 4, 19. Woe then vnto those that see and heare God notoriously dishonoured, and yet will neither heare it nor see it: they make a law against themselues, and shall taste of the same measure measured vnto them againe, they shall be censured of others, when they shall haue none to defend their causes. This they will iudge to be an iniury to themselues, and yet cannot perceiue the iniquity which they commit against God. If then they will haue GOD shew this mercy to them in making their innocency knowne, let them performe this duty to him in pleading his cause, when his truth is euilly spoken off, or any way ouerborne. Ʋse 4
Fourthly, forasmuch as this is the mercifull dealing of GOD toward vs and our good name when it is impeached, that he will make the truth to be knowne, let vs acknowledge this blessing, and giue him the praise of it. This also is another duty that wee are put in minde off to be performed vnto him. For as we are bound in regard of our owne good to pray vnto him to make manifest the secrets of our hearts, and to bring to the light the truth that is hidden: so whensoeuer we haue found the hand of GOD to be with vs, and to haue scattered the clouds and mistes of falsehood, slanders, and euill surmises, and so made the goodnesse of our cause, and the cleerenesse of our conscience to appeare, as the Sunne that shineth in his strength; it belongeth vnto vs to confesse his louing kindnesse, and by all meanes to be thankfull to him for it, and to expresse our thankfulnesse by obedience. Let vs not be like vnto the Lepers in the Gospel, who were very desirous to be clensed of their leprosie, they lifted vp their voices and said, Iesus Master, haue mercy on vs, Luke 17, verse 13. Howbeit when once they were healed, they went their waies, and neuer remembred him that recouered them; like to Pharaohs chiefe Butler, that gaue the cup into his hand,Gen 4 [...], [...]1 who forgat Ioseph so soone as his head was lifted vp, and he restored vnto his place,Verse 14. albeit Ioseph had intreated him to thinke vpon him, when it should be well with him, and so to shew kindnesse vnto him, for that kindnesse which hee had receiued. Onely one of these ten leapers [Page 401] that were cleansed, returned backe to Iesus to giue him thankes, and ascribe praise and glory to bee due vnto him for that worke. Thus it is with many of vs, we are ready to call and cry out for the wrongs that wee sustaine, & we are as desirous to haue our names cleered, as the Lepers were to haue their bodies clensed: but when God hath helped to cleere vs who were not able to cleere our selues, and so hath wrought meanes for our good, we reioyce in our selues and not in the Lord; we praise our selues, and not the Lord: we do so magnifie our selues, that we neuer glorifie him: we are so iealous of our owne name, that wee are neuer a whit zealous of Gods Name. Is it so small a benefit to haue our good meaning manifest, and our righteousnesse knowne, that it is not worth thanks? If a man should come as a witnesse on our side, when our case seemed desperate and out of hope, would we not thinke our selues beholding vnto him? It is the Lord that is the God of our righteousnesse, it is he that will giue iudgement on our side, and therefore to him we owe praise, glory, thankes, and all honour. This we see performed in Dauid, Psalm. 18, 20, 24, 47, 49. being a Psalme of thankesgiuing in the day that the Lord deliuered him from the hand of all his enemies, & from the hand of Saul, of whom he was accused to affect the kingdome, and to seeke his life. He confesseth how good God had bene vnto him, that he rewarded him according to his righteousnesse, and according to the cleanenesse of his hands he recompenced him; that it was God that auenged him, and subdued the people vnder him, and deliuered him from the violent man: whereupon he concludeth; Therefore will I giue thankes vnto thee, O Lord, among the heathen, and sing praises vnto thy Name. Thus must we doe, and this ought to be our song when we haue receiued the same fauour. We are acquainted with his goodnesse in this kinde, but he cannot be acquainted with our thankfulnesse. We can be content to swallow with a wide and open throat his benefits, but whē we should confesse his mercy to his glory, our mouthes are stopped, and our tongues are tyed, and our throats are dryed, and our harts are streightned, that we cannot vtter a voice nor deliuer him a word for the deliuerance that we haue had experience of.
Ʋse 5 Fiftly, as our doctrine putteth vs in minde of duties belonging vnto God, so it offereth vs instruction how to behaue our selues toward our brethren. Is God carefull of our good name? and will hee make knowne our innocency? Then let the same minde be in vs one toward another, which is in the Almighty toward vs all, let vs follow the example of our heauenly Father, and be carefull to maintaine the good name of our brethren, & shew that mercy vnto them which we haue receiued of God. We cannot haue a better example set before our eies, then the example of God, who chargeth vs to be mercifull as he is mercifull, Luk. 6, 30. As he is ready to forgiue vs, so ought we to forgiue from our hearts, the trespasses that are done vnto vs, Ephe. 4. As he made all things in sixe daies, and rested the seuenth, so ought we to rest from the labours of our callings, and sanctifie the Sabbath day, Gen. 2. Exod. 20. As Christ washed the feete of his Disciples, so he gaue them an example that they should do as hee had done to them; for he is meeke and lowly in heart, & they shall finde rest to their soules, Ioh. 13. As he being in the forme of God, & thinking it no robbery to be equall to God, made himselfe of no reputation, & tooke vpon him the forme of a seruant; so the same minde ought to be in vs that was in him, that so in lowlinesse of minde we should esteeme each other better then our selues, & haue a kinde of emulation among vs, who should cast down himselfe lowest, Phil. 2, 5. As he suffered for vs, so he hath left vs an example that we should follow his steps, 1 Pet. 2.21. As he was reuiled, and reuiled not againe: as he suffred, & threatened not, but committed himselfe to him yt iudgeth righteously, so should not we giue taunt for taunt, and reproch for reproch. And as Christ defended his Disciples when as they were falsely charged, & wrongfully accused, as we shewed before, so ought we to deale toward our brethrē. When we heare false reports, which haue no ground or good beginning, such as in our owne knowledge & conscience we know to be inuented in hell, and broached in earth, such I say, as are spread abroad through malice of our brother, and hatred of his profession: what must we do? shal we beleeue them, & giue credite vnto them? Shall we increase them, & adde somewhat of our owne? or shal we laugh at them, & make our selues merry with them? No, we must not only stop the streame, and stay the reports, & keepe our selues and others from receiuing of them; but we must open our mouthes in the cause of the dumbe, and oppose our selues against those that are their enemies. A good name is a precious iewell,Prou. 22, 1. it is better then siluer and gold. It commendeth vs to God & his Angels. It is a precious oyntment and a sweete perfume that maketh vs acceptable to ye sons of men, and winneth their hearts: yea, sometimes it maketh our enemies to bee at peace with vs, and to fauour vs. It seasoneth ye gifts that we haue receiued, and maketh them profitable vnto others. If our giftes be neuer so great and excellent yet if we haue not a good name to grace them and counrenance them, we can do very little or no good with them. If we see a man stealing away the goods of our neighbour, and secretly purloyning them away, and we hold our peace, are we not accessary to his theft, and partakers of his sin? So if wee heare any raising euill reports of him, and robbing him of his good name, which is more in value then all things in the [Page 402] world, are we not slanderers as well as hee, while we ioyne with him, & so become guilty of the same transgression? A good name is many a mans liuing; take that away, and impaire his credite, he is vtterly vndone, & not able to maintaine himselfe: you hurt him as much as if you tooke away house and land, corne & cattell from him, or any other thing of worth that is deare vnto him. If then it be so rich and precious a treasure, we must bee carefull to maintaine our brothers credite & estimation, being made keepers of his life, of his goods, and of his good name, doing ye same vnto him, which we desire he should do vnto vs. This is a signe of true loue, that we loue him indeed, when we will not spare to take vpon vs his iust defence: and on the other side, it is an euident token of cold loue, or no loue at all, when wee see them abused, and do not regard it: the Lord will raise vp others in his righteous iudgement, who shall do as little for vs, as wee doe for those that stand in need of vs.
Ʋse 6 Lastly, as this doctrine hath offered vnto vs sundry good meditations of duties, concerning God and our brother, so it sendeth vs not away without comfort concerning our selues. Are wee slandered and reuiled? Are we falsely charged with things which we neuer spake or did? Let this be our comfort, the time shall certainly come, when the slanderers shall be detected, and put to silence. It ought not to seeme strange to vs, when such flying tales are noised abroad, rather it might seeme most strange as a great wonder if it were not so. The diuell will be the diuell still, who is the head and prince of all slanderers, and all his instruments will be like him. Gods people aboue all others are falsely accused; they are not of the world, Iohn 15, 19. but chosen out of the world, and therefore the world hateth them. Ioseph was accused to be incontinent: Iob was condemned to be an hypocrite: Daniel was charged with disobedience; Amos of conspiracy, Eliah of troubling Israel, Dauid of seeking Sauls life; Paul was suspected to bee a murtherer, Christ our Sauiour was reputed an enemy to Caesar, and his Disciples were accused, and iudged worthy of stripes, and censured to bee mouers of sedition among the people: howbeit all this is but as a cloud, which will quickly be dispersed, & as a darke mist that shall suddenly bee scattered away. It is a notable comfort to heare these things, that GOD will not suffer vs to sinke downe vnder taunts and rebukes of men, but lift vp our heads and pronounce sentence of absolution on our side. Let it not trouble vs to be condemned of men, so that wee be assured to be iustified of God. If a man were wrongfully condemned in an action of slander, or fellony in an inferiour Court of iustice, and there iudged to be guilty of some hainous crime; yet if he were sure to bee acquitted and discharged by appeale to an higher Court, where he is perswaded hee cannot but haue iustice, because there is no corruption of Iudge, or witnesse: how would he be comforted? and how little should the ouerthrow he had taken, be regarded? forasmuch as hee knoweth the next triall will set all to right againe. So is the case with vs. It is our lot and condition heere to bee persecuted and reuiled for righteousnesse sake, Mat. 5, 1 [...], 1 [...] and we shall be condemned of wicked men vniustly: howbeit this ought not to trouble vs, how greatly soeuer they resist vs and rage against vs: this is but a condemnation of men vpon the earth: wee may lawfully appeale from them to an higher Court, and to a greater Iudge. When Paul was falsely accused by the Iewes, and could haue no iustice at ye hands of the high Priests, he appealed to Caesar, that is,Acts 25, 12 from inferior Gouernors, to the Emperour that was supreme. So must we doe, when wee are burdened and oppressed by the poison of euill tongues, and condemned as euill dooers of all men, we know there is a Iudge that sitteth in heauen, who will acquit vs when wee come before him, and take the cause into his owne hand. And if we see not this alwaies accomplished in this life, it shall most certainly be performed in the life to come, when all the secrets of euery mans heart shall be opened. Sometimes he maketh their light so to shine in this world, that they reape great fruite of their godlinesse, and the Sunne beames as it were to refresh them and make them aliue againe. But if it happen not in this life, yet it shall not faile in the next life, when Christ shall appeare in glory, and say, Come yee blessed of my Father, inherite yee the kingdome prepared for you from the beginning of the world, Math. chap. 25, verse 34. When hee shall breake the heauens, and come to iudge the quicke and the dead, let vs lift vp our heads and reioyce, for our redemption draweth neere. This is the time of our refreshing, heere we are ouerwearied with bearing the burden of other mens malice. Then shall all teares bee wiped from our eyes, and we shall see as wee are seene, and know as we are knowne, as we reade, Math. chap. 13, verse 43. Then shall the righteous shine foorth as the Sunne, in the kingdome of their Father: he that hath eares to heare, let him heare. To this purpose speaketh Paul, Colos. chap. 3, verses 3, 4. Your life is hid with Christ in God: when Christ, who is our life, 1 Iohn 3, [...] shall appeare, then shall ye also appeare with him in glory.
If then our righteousnesse bee couered heere as with a garment, and bee hidden as a treasure that is buried in the earth, yet our life shall not alwayes lye in obscurity; for when the night is past, the day will appeare, and when falsehood hideth her face, the truth will be made manifest.
Let vs acknowledge the power of God that is able to do this: and let vs rest patiently in him that is our stay. Let vs not fret our [Page 403] selues, because of him that prospereth in his way, and bringeth wicked deuises to passe. Contrary-wise, the vngodly haue from this doctrine matter of sorrow and heauinesse, because howsoeuer they rule heere for a time, and will not bee controlled; they say their tongues are their owne, who is Lord ouer them; they thinke themselues priuiledged to deuise and disperse what lies they list, and none may call them to an account: yet God will one day call them to an account, when they shall receiue according to their workes: For yet a little while, [...]. 37, 10, 13 and the wicked shall not bee: yea, thou shalt diligently consider his place, and it shall not be, the Lord shall laugh at him, for he seeeth his day comming. Then it shall be saide to all the wicked, [...]th. 25, 41. Go ye cursed into euerlasting fire prepared for the deuill and his Angels. The truth may be ouer-borne and smothered for a time, yet it cannot be disgraced and concealed for euer. It were well for them, if they might lie for euer in the graue, and neuer come into the light: it were well for them if their works might neuer come to bee examined & might dye as the vntimely fruite of a woman, that neuer saw the Sun: but it shall not go so well with them, they must not then looke for auie comfort, like the rich Glutton who was denied a drop of water to coole his tongue. If then they would giue a thousand worlds for one day of repentance, or for one droppe of Faith, or for oyle in their lampes, they cannot obtaine it. Heere life is either wonne or lost: here saluation is begun, or else we neuer haue it. Then all things shall appeare as they are, though many things are that do not now appeare. Then the vizard of the hypocrite must be pulled off, and hee shall deceyue no more by shewes of honest dealing.
[And she shall conceiue seede.] In these words wee haue a second promise made to the Woman suspected of adultery, against whom nothing could bee proued. For God maketh a two-fold promise to the innocent party. The first was set downe before, that she should be free from the imputation of the sin, and from the castigation of punishment. Now cometh the second promise to bee considered, which reacheth further then the former, wherein God doth wonderfully recompence the slander charged vpon her, and declare himselfe to be a maintainer of chastitie and innocency. For what could a woman in this case haue desired, but to haue her innocency made known to her husband, and to the whole Church? It was an hard case to vndergo this triall, and to haue her name in this manner called into question: but after she is tried, God doth abundantly recompence her sorrow and affliction, and doth not onely cleere her good name, but giueth her yssue, making the barren woman to keepe house, and to be a ioyfull mother of children. Hee doth not onely set her free, the thing which she desired: but withal, maketh her fruitfull, which is more then shee could haue expected. We learne hereby,Doctrine. God bestow [...]th more mercy vpon his hildren, then they desire. that howsoeuer the faithfull are many waies tried and troubled, yet all their sorrowes are turned to their good. When the innocencie and righteousnesse of the godly is once made knowne, God is more gracious vnto them then they could desire or craue at his hands. We see this in the examples alledged in the former Doctrine, as in a glasse most cleerely. Remember what wee saide of Ioseph; albeit he liued for a time as a prisoner and was clapt in the stocks, yet hee was deliuered, and his innocency reuealed. But was this all? Or did God content himselfe to bring his sincerity to light? No, he was aduanced to honor,Gen. 41, 41. and made ruler ouer all the land of Aegypt, which he neuer dreamed of, nor looked for, nor gaped after. And as it was with the sonne, so was it also with the father. For Iacob vowed a vow to God, that if he would bee with him and keepe him in his iourney that he was to go,Genes. 28, 20. with [...]2, 9, 10. And would giue him bread to eate, and raiment to put on, then the Lord should be his God. His desires are not extended farre, but he is contented with a little, he craueth of God his daily bread, the which Christ also willeth and warranteth vs to aske, Mat. 6 neuertheles, God was more gracious to him then so, and gaue him great riches, as himselfe cōfesseth to God his louing kindnes: I am not worthy of ye least of all the mercies, and of all the truth, which thou hast shewed vnto thy seruant, for with my staffe I passed ouer this Iordan, and now I am become two bands. The like we might speak of Iob the faithfull seruant of the Lord; who may be compared to him in the suffering of aduersity? Or who can match him in patience? He sustained the losse of his Children, and of his goods, and yet these were but the beginnings of sorrowes, forasmuch as he was deepely afflicted in body and minde. What then? did he desire of God in his miserie,Iob 42, 10. to haue his Asses and Camels, and cattle doubled vppon him, and all the substance of his house to be increased? He had no such thoght in his hart, and yet it came to passe according to the saying of the Apostle, Iames 5, 11. Yee haue heard of the patience of Iob, and haue seene the end of the Lord, for the Lord is verie pittifull and of tender mercy. Let vs also call to minde the example of Dauid, the least in his Fathers house, hee was called of God from feeding his sheepe, and following the Ewes great with young, and was annointed to bee King, and appointed to feed his people in Iacob, and his inheritance in Israel. whereof he neuer dreamed, Psal. 78, 71, 72. The like we might say of Daniel, of Mordecay, of Ester, and many other children of the captiuity, who saw great dangers ready to fall vpon the church, as it were a gaping gulfe ready to swallow them vp quick, or as a huge rocke threatning ship-wracke; if they had onely tasted of the mercie of God and his power in working their deliuerance, they wold haue magnified his great goodnesse, and sung [Page 404] his praise with the Psalmist,Psal. 34, 19, 20 Many are the afflictions of the righteous, but the Lord deliuereth him out of them all: hee keepeth all his bones, not one of them is broken, Psal. 34, 19, 20. But besides this, he gaue them fauour in the sight of Princes,1 Sam. 2, 8. and raised them from the dung-hill, to make them inherit the Throne of glory, as Hannah singeth, who had good experience of it, who was contemned, but now regarded: who asked of God one sonne, and obtained not him alone, but three other sonnes, and two daughters. From all which concents of holy Scripture▪ we conclude, that the faithfull and righteous seruants of God are oftentimes blessed, not onely aboue their deserts, (which are none at all) but aboue their desires and demands.
Reason 1 The Reasons that serue to confirme this truth to our consciences, are to be considered of vs. First, God is infinite in his loue toward his people: he is no niggard of his goods, hee keepeth not all to himselfe, as the couetous man. He is as the liberall man, that freely bestoweth where he seeth need: we are as poore beggers that haue nothing our own but rags and rents; or as poore criples that can boast of nothing but wounds and sores full of corruption. His grace is the true riches, and by it he hath abounded toward his church. Hence it is that the Apostle writing to the Ephesians, commendeth in many places of the Epistle, the ouer-flowing grace of God, and sheweth that hee is rich in mercy, and aboundeth in kindnes, chap. 1, 7. & chap. 2, 4, 7. hee setteth out his great loue wherewith he loueth vs, & the exceeding riches of his grace, and his kindnesse toward vs through Iesus Christ. And chap. 3, 8. he calleth his grace toward vs vnsearchable riches. He doth not keep vs to a diet, as though he meant to pine vs or famish vs: he doth not allow vs onely so much as serueth to keep vs in state, and holde body and soule together, but he dealeth bountifully towards vs, & maketh our cup to ouer flow. If then he bee rich in mercy and goodnes, and abundant in kindnesse, if there bee in him exceeding riches, vnsearchable riches, riches of his grace and glorie, it is not to be marueiled at, that his childrē find him gracious toward them, aboue all that the tongue can desire, or the heart can think: forasmuch as his mercy is ouer all his workes.
Reason 2 Secondly, God is euermore better then his word, and performeth more then hee promiseth. He is not as man that he should lye, nor as the sonne of man that he should deceiue, al his promises are yea and Amen to the praise of his mercie. He promiseth little, and performeth much. He is a Prince indeede that neuer falsified his worde, neither could the vnbeleefe of some that did not beleeue, make the saith of God without effect, Rom. 3, 3. he remaineth alwaies true and faithfull, constant and sure. If we obtaine not the promises, the fault is not in the promise of God, but in the infidelity of mā; forasmuch as he neuer deludeth any, nor dallieth with them; whatsoeuer is gone out of his mouth, hee meaneth it in good earnest. The word of the Lord is right, and all his workes are done in truth, he will not suffer his faithfulnesse to faile. Psal. 33.4. and 89. Hee promiseth in the fift commandement to giue to inferiors that are obedient a long life, yet sometimes they dye betimes: and on the other side, the stubborn and disobedient haue prospered in this world, and liued long. How then (will some say) is God as good as his word? and how is he certaine of his promise? Because, albeit he take vs away, yet hee performeth it by giuing much more then hee promised. When Herod promised to his wanton Minion that danced before him,Marke 6, [...]. The one halfe of his kingdome, it is certaine it had beene no breach of his promise, if hee had resigned vp the whole kingdome into her hands. So, if God promise a prolonged life,Exod 20, [...]. and giue instead of it a perpetuall life, heere is more then halfe in halfe gaines and aduantage; as hee that promiseth tenne peeces of siluer, and performeth twenty peeces of Gold; or hee that promiseth a yard of cloath, and giueth an ell of Veluet, doeth not breake his promise, or falsifie his word.
Thirdly, as God is rich in grace, so hee is Reason 3 infinite in power: he is able to doe what hee will, and more then he will. Nothing is vnpossible vnto him: he hath all creatures in his own hand, to employ thē as it pleaseth him. This is the reason vsed by the apostle, Eph. 3 20. Vnto him that is able to do exceeding aboundantly aboue all that we aske or thinke, according to the power that worketh in vs, bee praise in the Church by Iesus Christ, &c. If then he be able to giue vs more then wee craue or desire, wee are not to doubt of his doing of it, and wee haue all of vs many notable experiences of it.
Let vs come to the Vses, and marke them Vse 1 diligently. First, let vs not bee dismayed vnder the Crosse, but assure our selues of a good end, and of an happy issue. It is the cup which we must all drinke of, in one kinde or in another. Let vs not sinke downe vnder it, but lay holde on this principle, and fasten our hearts vppon the doctrine with which wee deale, as on an Anchor cast out of the ship to stay vs, assuring our selues that God will bee gracious vnto vs, his mercy shal superaboūd, so that we shall bee more then Conquerors. One affliction followeth another, as one waue of the Sea rouleth after another, as Psal. 42. verse 7. One deepe calleth another deepe by the noise of thy water spouts; all thy waues and thy flouds are gone ouer mee. And in the 66. psalme, the 10, 11, 12. vers. Thou, O God hast prooued vs, thou hast tried vs, as siluer is tryed: thou hast brought vs into the net, thou layedst affliction vpon our loines; thou hast caused men to ride ouer our heads; we went through fire and through water, but thou broughtst vs out into a wealthy place. Nothing therefore shal be able to separate vs [Page 405] from the loue of God which is in Christ Iesus our Lord, who hath promised vs that he will not leaue vs, nor forsake vs. This promise we are to lay hold vpon by faith, that hee is able and willing to performe it, and that he wil be better vnto vs then his word. We cannot beleeue too much concerning God: we neede not feare to hope too farre of his mercy. True it is, wee oftentimes presume too farre of the kindnesse of men, and so are deceiued of our expectation: we promise to our selues much, when we goe away empty. It is not so with God. There is no sinne greater then infidelity, when hee speaketh, not to heare: when hee promiseth, not to beleeue: which he suffereth not to go vnpunished. If you call his worde into question which is passed out of his mouth, you call his nature and being in question; you [...] in effect doubt whether he bee God or not; yea, whether there be a God or not. The Prince that heard the word of the Lord sent in mercy, during the famine in Israel, and the siege of Samaria, 2 King. 7, 1. [...]ings 7, 1. To morrow this time a Measure of fine floure shall be solde for a shekell, and two measures of Barley for a shekell, in the gate of Samaria, did not beleeue it, because such was their miserie, that it seemed not onely strange, but impossible vnto them that there should be such plenty and aboundance at a sodaine, and no meanes appeare how or which way it should be done, and therefore saide, verse 2. Though the Lorde would make windowes in the heauen, could this thing come to passe? But what followed? The Prophet denounced against him, that hee should see the trueth of it with his eyes, but he should not eate thereof; and the Lord executed this sentence, and let nothing of that which he had saide fall to the ground, for the people trod vpon him in the gate (hee hauing the ouer-sight of the businesse committed vnto him) and hee dyed, as the man of God had saide.
Zachariah the Priest, had an Angell sent vnto him from God, standing at the right side of the Altar of Incense, [...] 1, 13. telling him that His prayer was heard, and that his wife should beare him a sonne, and that many should reioyce at his birth; [...]rse 14. howbeit hee would not beleeue the message, he measured all things by the course of nature: the word of the Angel would not suffice him, that stood in the presence of God, and was sent to speake vnto him, and to shew him these good tydings; hee must farther heare, verse 18. Whereby hee should know this? But he that would not rest in these good tydings, is constrained to heare heauy tydings, that he should be dumbe, [...]se 20 and not be able to speake vntill the day that these things be done, because he beleeued not his words which should bee fulfilled in their season. The like we might also say of the Israelites in the wildernesse, as wee shal see afterwards in the eleuenth chapter of this booke of Numbers, Moses shewed the weakenesse of his faith, and the people the want of their faith, so that the Lord complaineth against them; against Moses, that hee was of little Faith; against the rest, that they were for the most part a faithlesse generation, albeit they had knowne his goodnes, tryed his power, felt his iustice, and seene his mercies and miracles plentifully amongst them; he might iustly take vp the same complaint against his people, which Christ did against his Disciples, Mat. 17. verse 17. O generation, faithlesse, and crooked, how long now shall I bee with you? How long now shall I suffer you? Hence it is, that when Moses considering the want they had of flesh, Numb. 11, 21, 22. saide, Sixe hundred thousand foote-men are there of the people, among whom I am: and thou sayest, I will giue them flesh, that they may eate a moneth long: Shall the sheepe and the Beeues be slaine for them to finde them? eyther shall all the fish of the sea bee gathered together for them to suffice them? The Lord saide vnto Moses, Is the Lordes hand shortned? Thou shalt see now, whether my worde shall come to passe vnto thee, or no. Hee sent them that which they desired, but hee sent it not as a blessing: they lusted with Concupiscence in the Wildernesse, and tempted GOD in the Desert; so that it turned to bee a curse vnto them,Verse 33. for While the flesh was yet betweene their teeth, before it was chewed, euen the wrath of the Lord was kindled against the people, and hee smote the people with an exceeding great plague. Yea, such was the iudgement that came vppon them,Verse 34. that the place was called Kibroth hattaauah, the graues of Lust; for there they buried the people that fell a lusting, to keepe thereby the greatnesse of their sinne fresh in remembrance▪ verifying that also which the Prophet saith, Psal. 106, 16. Hee gaue them their request, but he sent leannesse into their soule. They had flesh enough, but it did them no good, they abounded, but their aboundance turned to their destruction. So whē they wanted water, and Moses & Aaron did not teach them to be patient vnder the crosse, and contented with Gods hand, the Lord spake vnto them; Because ye beleeued mee not, Numb 2 [...], 12 to sanctify me in the presence of Israel, therefore ye shal not bring this Congregation into the land which I haue giuen them. There is no greater wrong can bee done to God, then to doubt of his trueth: of all sinnes, this is one of the most highest and most heinous, to haue in vs an euill heart and vnfaithfull, to depart away from the liuing God. Wherefore, when wee or any part of the Church are in extreamity, and lye vnder affliction, let vs not cast off our confidence that hath great recompence of reward. Heere is a stay to rest vpon; heere is a pillar that cannot bee shaken; heere is a most sure and firme foundation, vpon which we should builde our house. Is hee more mercifull to his Saints, then they can wish or desire? Let vs then know for a certainety, that there is great hope of deliuerance in the greatest extreamities, [Page 406] though wee know no way to escape, but that wee rest as a prey in the teeth of the Lyon: yet the loue of God toward vs is infinite and vnspeakeable: hee can restore vs and redeeme vs by sundry wayes that wee could not thinke of, nor dreame of, nor desire. This is that which Mordecai is bolde to put Esther in minde of, Ester 4, 14. If thou holdest thy peace at this time, comfort and deliuerance shall appeare to the Iewes out of another place, but thou and thy Fathers house shall perish, Faith is the ground of things hoped for, and the euidence of things not seene, Heb, 11, 1. If there be faith in vs, as the graine of Mustard seede which is very little, we shall finde the benefite and fruite of it. If any grace bee wanting in vs, the fault is in our selues, and not in God: wee haue the truth of his word deliuered vnto vs, but we beleeue not the doctrine which we heare. This wee see in the Prophet Esay, chap. 50, 2. Wherefore came I, and there was no man? I called, and none answered: is mine hand so shortned, that it cannot help? Or haue I no power to deliuer? Beholde, at my rebuke I dry vp the sea: I make the floodes desert; Their Fish rotteth for want of water, and dieth for thirst.
And afterwards the same Prophet vrgeth this point, Esay 59.1, 2. Behold, the Lords hand is not shortned, that it cannot saue: neither his eare heavy, that it cannot heare: but your iniquities haue separated betweene you and your GOD, and your sinnes haue hidden his face from you, that he will not heare. Nay, his eare is so farre from being heauy that he cannot heare, that on the other side, he is quicke of hearing, and so quicke, that hee is sought of them that asked not for him, and found of them that sought him not, Esay 65, 1. Seeing then hee is fo bountifull aboue all our desires, woe vnto vs, if wee beleeue not his worde, nor rest vpon his power, nor content our selues with his promise. When the Israelites were oppressed with the hard and cruell taske-masters of the Egyptians, what could they desire, or what did they desire at the hands of Pharaoh, but to go into the wildernes to serue him, and to carrie with them their owne Cattle, their children, and their substance? But God did not only grant that vnto them, but brought them out with great substance;Psal. 105, 37. Exod. 12, 29. He gaue them siluer and gold, & there was not one feeble person among their tribes. They neuer durst aske of God to giue them the treasures and the spoiles of their enemies, yet he gaue them that which they neither dared to aske, nor desired to obtaine; for they had many Iewels, and much raiment, so that they were enriched, and the Egyptians spoyled. This was a reward and recompence of their seruice. They found fauour in the sight of God, although they were euilly intreated at the hands of men.
Vse 2 Secondly, seeing God is mercifull aboue our hope, we haue heereby great comfort in prayer, to cal vpoh him in the day of trouble, being assured that hee will heare vs, and that we shall obtaine more then wee desired, and finde more then we asked. Are we slandered and reuiled, as the case was of the suspected wife in this place? Do we heare euill reports cast out against vs? let vs not bee greeued at it, nor returne like for like; but rather call vppon him that knoweth the secrets of all hearts: let vs craue of him to make our innocencie knowne, as the seruants of God from time to time haue done, who haue receyued more then euer they asked of him. Dauid prayed thus vnto God, Psal. 7, 3. O Lord my God, if I haue done this, if there be iniquity in my hands, if I haue rewarded euill vnto him that was at peace with mee, &c. Verse 8. Let the enemie persecute my soule and take it, &c. Iudge me, O Lord, according to my righteousnesse, and according to my integrity that is in mee. Hee desired no more, then to be esteemed as hee was, and to haue the truth of his heart manifested; but GOD granted more then that. Hee heard his prayer, and hee obtained that which hee prayed not for. Did hee euer aske of God a Kingdome? Did hee craue that God would make him King of Israel? and yet GOD gaue the Kingdome vnto him. Are wee in want, and would haue his blessings? We shall finde no want in him, who is more ready to heare vs, then wee are to speake. His eares are often open, while our mouthes are shut. If we desire one mercie at his hands, hee is readye to grant two vnto vs. How oftentimes did Abraham pray for the Sodomites that the Citie might haue beene spared? Yet he gaue ouer and ceased begging, before God gaue ouer granting his requests, Gen. 18. Euen as he that seeketh one pearle, findeth sometimes more then hee sought: so is it with all the faithfull. The graces of God are all of them Iewelles of wonderfull price. If a man sell all that he hath to get one of them, it is no deere purchase: and if a man depart from any of his sauing graces, albeit hee should procure to himselfe by it the possession of a kingdom, his losse were a thousand times greater then his gains:Math. 16, 2 [...] For what should it profit a man to gaine the whole world, and then lose his owne soule? Or what shall a man giue for the recompence of his soule? On the other side our Sauiour teacheth, Mat. 13, 44, 45. That the kingdome of heauen is like vnto a treasure hid in the Field, which when a man hath founde, hee hideth it, and for ioy thereof departeth, and selleth all that he hath, and buyeth that field. Againe, The kingdome of heauen is like to a Merchant man, which seeketh good Pearles, who hauing found a pearle of great price, went and sold all that he had & bought it. Let vs all from hence be encouraged to the exercise of prayer, and be bold to be euer begging of him. If a subiect had this encouragement at the hand of his Prince, that if he were obedient vnto him he would giue him whatsoeuer hee should aske, and a great deale more, hee should be sure to want no suters, but must be [Page 407] faine to assigne many to receiue their petitions. Or if there were any Prince knowne to bee so gracious, that when any of his Liege-people should aske any thing of him, he wold of his princely bounty and magnificence lade him with benefites more then hee desired, it were incredible to thinke in what flocks and multitudes they would resort vnto him. Ther is no Prince to be compared with GOD, he hath all treasures in his owne hande, and his treasury can neuer be drawne dry: his coffers can neuer be made empty, and his hand is neuer weary of bestowing. Hee giueth liberally to all that aske of him, And hee reproacheth no man, Iam. 1, 5. We ask little, & receiue much: we aske spirituall blessings, and receiue both spirituall and temporall: we aske of him Our daily bread, [...] [...]6, 11. and we obtaine of him more then bread: we craue of him things for our necessitie, and we haue giuen vnto vs for our christian delight and pleasure.
There is none of vs all that doe truely beleeue, but we haue a gracious and blessed experience of this truth. If we be not altogither brutish and blockish, or without feeling and marking of Gods dealing toward vs wee must needs confesse, that the benefits of God and his goodnesse towards vs, hath surmounted our hope, and gone beyond our expectation: which ought to giue vs much encouragement to come vnto him, and to approach to the throne of his grace. This wee noted before in the prayer of Hannah, she prayed to God, and asked a son of him, but God gaue her many sonnes. This is that which Dauid spareth not to confesse at large, Psal. 21, 2, 3, 4. Thou hast giuen him his hearts desire, and hast not denied him the request of his lippes: for thou diddest preuent him with liberall blessings, and diddest set a crowne of pure Gold vpon his head: he asked of thee life, and thou gauest him a long life for euer and euer. The sauour of God was bestowed vpon him before hee prayed, and farre beyond that which hee prayed for. The like mercie we see extended toward Salomon after the death of his Father, when the gouernement of a great people lay vpon his shoulders, he prayed vnto God, and asked of him nothing but a wise and vnderstanding heart, [...] 3, 9, 11 to be able to rule that people, and to goe in and out before them, and to discerne betweene good and bad: but the Lord was so exceeding well pleased with it, that he saide vnto him; Because thou hast asked this thing, and hast not asked for thy selfe long life, neither hast asked riches for thy selfe, nor hast asked the life of thine enemies, but hast asked for thy selfe vnderstanding to heare Iudgement: Behold, I haue done according to thy wordes; Loe, I haue giuen thee a wise and an vnderstanding heart: so that there hath beene none like thee before thee, neyther after thee shall arise the like vnto thee: And I haue also giuen thee that which thou hast not asked, both riches and honour, so that among the Kings there shall be none like vnto thee all thy dayes. Great therefore is our sinne, if hauing so wide a gate set open before vs, and such a clowd of witnesses compassing vs about, wee doe yet hang backe, and doe not poure out our meditations before him. This experience of Gods fauour, was the cheefe cause that the faithfull haue beene so deuout in prayer, that euerie day they were mindfull of their owne dutie towarde him, and of his mercy toward them, so that sometimes at midnight they rose vppe, and sometimes both euening and morning, and at noone they praied vnto him, and hee did heare their voyce, as in the 55. Psalme, and the 17. verse. and Psalme 119. Dan. 6.
Lastly, seeing God aboundeth in grace Vse 3 and goodnesse aboue our desires, it is our dutie to render vnto him againe the sacrifice of praise and thankesgiuing. For, how shall we receiue such vnspeakeable kindnesse, and not giue him the glorie? Or how shall he open his hands in so liberall and large a manner, and we shut our mouthes against him? If he be so gracious to remember vs, how shall we be so vnmindefull and vnthankefull vnto him? This vse is concluded by the Apostle, Ephes. chap. 3. ver. 20, 21. hauing shewed that God is able to doe exceeding abundantly aboue all that we either aske or thinke, he addeth in the next words, To him bee praise in the Church by Christ Iesus throughout all generations for-euer, Amen. If we would diligently consider what God hath done for vs, wee shall bee compelled to confesse, that GOD hath many times preuented vs with his liberall blessings, and that hee hath bene mercicifull towards vs aboue all that wee are able to craue or conceiue. What then? Shall wee do nothing to him againe? True it is, we liue not in a giuing age; we are hand fast, and loue not to part with any thing. Do wee so reward the Lord? Shall wee receiue all good things at his handes, and returne nothing to him againe? Shall wee finde him better to vs then we desire, and shall he find vs worse then he deserueth at our handes? Let vs therefore giue him praise for his vnspeakeable and vnsearchable mercies, let his name be glorified in the Church by vs. Hee sheweth his power especially in the Church by worke and word, and therefore it is great reason hee should receiue praise in his church. Hence it is that the Prophet saith, In Iudah is God knowne, his name is great in Israel: Psal [...]6.1, 2, 3 and [...], 2, [...] in Salem also is his Tabernacle, and his dwelling place in Sion: there brake hee the arrowes of the bow, the sword, and the shielde, and the battell. Heere then he teacheth vs, that God maketh his name glorious and famous. But where? In Iudah. His name is great. But where? In Israel: and that because he wroght a marueilous worke in ouerthrowing the army of Senacherib, which threatned destruction to the Church, but it was destroyed it selfe. To this purpose wee reade in another psalme, Sing forth the glory of his name, make his [Page 408] praise glorious: say vnto God, how terrible art thou in thy workes! through the greatnesse of thy power shall thine enemies bee in subiection vnto thee. The like we might say of the worde of God, as it is Psal. 147, 19, 20. Hee sheweth his word vnto Iacob, his statutes and iudgements vnto Israel; he hath not dealt so with euery Nation, neyther haue they knowne his iudgements: and in another place he teacheth,Psalme 138, 2 that he had magnified his name aboue all things by his word. Let this then stand as a firme principle, that God, because he sheweth himselfe diuers waies in his Church, to wit, by his word and workes, is therefore to bee glorified and honoured especially in it. Hee is gracious indeede to all mankinde, howbeit he blesseth no persons in comparison of the members of his Church, so that he is to be praised in no places, & among no persons so much as in his Church, according to that saying of the Psalmist, Psal. 65, 1, 2. Praise waiteth for thee, O God, in Sion; & vnto thee shall all flesh come. Now God may bee saide to be glorified in the church two waies;God is glorified two wayes. first, priuately; secondly, publiquely. Priuately, when euery man seuerally and apart by himselfe doth serue him and worship him, and set forth his praise. For we do receiue euery priuate man of vs seuerall blessings and benefites not common to others; these wee are to acknowledge particularly and priuately, and GOD accepteth this seruice at our hands. Publikely, when wee meete in the assembly and congregation of the faithfull, that are fellow members of the same bodie, that so hee may receiue praise by the mouths of many witnesses. Doubtlesse, God alloweth the former, and hee is delighted with the priuate sacrifice of euery one, and accepteth the calues of our lippes: but especially hee is well pleased with the publike prayers and praises that are performed by many. This did Dauid promise to giue vnto GOD, because hee had not a greater to promise, or to performe, Psalme 22, 23. In the middest of the congregation I will praise thee. True it is, God standeth not in neede of our praises, neyther gaineth any thing to himselfe thereby which hee had not before. For, as euery beast of the Forrest is his, and the cattle on a thousand mountaines, Psal. 50, 10. so wee can yeelde him nothing, but it must first proceede from him, and bee giuen vnto vs. Hee is perfect of himselfe, and needeth no supply from vs: for what can the begger that hath nothing, giue to the King that hath all in his power? Neuerthelesse, hee is delighted in our obedience to his will, and well pleased with our performance of that which he requireth. We must therefore acknowledge our selues vnworthy of the least of his mercies, wee deserue not one bit of bread, or one droppe of wate [...]. In him wee liue, and moue, and haue our being.
The Land of Canaan was giuen to the Israelites, of mercy, not of merit: because hee loued them, not because they loued him: not thorough their godlinesse and goodnesse, but through the wickednesse of the nations. The Lord is our righteousnesse, Ierem. [...]. [...] Ephe. [...]. [...] and he hath made vs accepted vnto his Father. Wee are of our selues, wretched, and miserable, and poore, and blinde, and naked: wee are not able so much as to thinke one good thought. There is nothing due to vs but shame and confusion: yet such is Gods grace & goodnes toward vs, that where sin hath abounded, his mercie hath abounded much more. If we aske of him garments to couer our nakednesse, he will beside them decke vs with Ornaments, and cloath vs with broidred work, and attire vs in siluer and gold; he will put bracelets on our hands, a chaine about our necke, a Iewell on our forhead, earings in our ears, & a beautiful crown vpon our heads. If wee aske of him bread to eate, he wil together with it giue vs wine to comfort the heart, and oyle to make vs haue a cheerefull countenance: so that wee shall eate fine floure and honie, Ezekiel 16, 13. He is like vnto Iael that entertained Sisera, he asked water, and she gaue him milke, she broght forth Butter in a Lorldly dish, Iudg. 4, 19. and 5, 25. We aske sparingly, and he bestoweth liberally: yea, he giueth freely that which we durst not hope for. This we see in Iacob. Genes. 48, 11. When Ioseph came with his two sonnes to visite his sicke Father, hee saide vnto him, I had not thought to see thy face; and loe, God hath shewed mee thy seede. O the greatnesse of Gods goodnesse vnto vs! How vnspeakable are his mercies! How infinite is his louing kindnes! O well shall it bee with vs, if we bee euer mindefull of it, and neuer forget any of his benefites. For, seeing he is rich in his mercies towards, let vs not vs bee poore in our praises towards him. Christ hath spent himselfe vpon vs, let vs not bee sparing to giue our selues vnto him againe. Let vs follow the example of Iacob, who was in the earnestnesse of his affection carried into an admiration of Gods fauour towardes him, and breaketh out into a thankesgiuing for his benefites, as if hee had saide, That which I neuer thought would haue come to passe, nay that which seemed to mee desperate and vnpossible, God hath offered to mee in wonderfull manner beyond my expectation: I iudged my son lost, but I haue found him: dead, but I haue receiued him aliue. So, let vs take pleasure and delight in his mercies: let vs confesse them in words, and let vs praise his power & set forth his goodnes toward vs. Let vs thē be ashamed of our own sluggishnes, seeing God is more willing to bestow, thē we to receiue: he is more ready to shew compassion vpon vs then we to be freed frō our misery. [...] His grace is more plentiful then our praier; for he giueth vs more then we ask. The theefe on the crosse no sooner desired of the Lord to remēber him when he came into his kingdome, but immediately hee receiued this answer, Verily, Luke 2 [...] I say [Page 409] vnto thee, to day shalt thou be with me in Paradise, which containeth more then he was bold to aske. We need not then feare any excesse in faith, or that we should beleeue more then he wil bestow, forasmuch as his fauour goeth beyond our faith, who hath his hand open to giue, before our mouth is open to speake vnto him.
29 This is the Law of iealousies, when a wife goeth aside to another in stead of her husband, and is defiled:
30 Or when the spirit of iealousie commeth vpon him, and he be iealous ouer his wife, and shall set the woman before the Lord, and the Priest shall execute vpon her all this law.
31 Then shall the man be guiltlesse from iniquitie, and the woman shall beare her iniquity.
Hitherto hath beene handled the setting downe of the Law. We haue heard the cause propounded and resolued, examined and determined. Now we come to the conclusion of the whole matter, and the winding vp of the sentence touching the woman suspected of adultery: which is two fold, one belonging to the man, the other to the woman. The man shalbe free from sinne; the woman shall beare her iniquitie. [...]ction Heere the question may be asked, whether it be lawfull in our dayes for the husband to make tryal of his wife whō he suspecteth of adultery? may he attempt to discouer openly what she hath done secretly? I answere, there is no such law now in force, neither may we giue way to any such practise, & therefore it cannot be allowed as lawfull. This action commenced against the wife, [...]achi. [...] b. cannot want sinne, and hath an euill foundation.
Wee that liue in the light of the New Testament, who haue more reuealed vnto vs then was made known in the time of the Law, must know that no such thing is permitted vnto vs. What then? will some say, shall the husband suffer his wife to doe what shee list, and must he be a baud vnto her? or be constrained to take all patiently? or shall he bee driuen to see all, and to say nothing? I answer, if the crime be knowne, God hath prouided in his law to deale seuerely with such, Leuit. 18. and Christian Magistrates must take away euill out of Israel. But if it be secret, they are to wait with patience, vntill God reueale it, and bring it to the open light. No man may rashly suspect his wife of adultery, or call her name into question, or raise an euill report of her; but labor to keepe her within the bounds of her calling, that on the other side shee may learne to loue him and to reuerence him.
[Verse 29. This is the Law of iealousies,] We are come to the conclusion of this matter, to wit, of the law of iealousies. We haue heard euery part of it; we haue expounded euery circumstance; we haue considered euery branch of it. True it is, we haue no vse of the practise of it: The bitter waters are not now to be drunken: the earthen vessell hath no more place, the iealousie offering of memoriall is abolished: the vncouering of the womans head is ceassed, and the whole manner of tryall is abrogated. Neuerthelesse, albeit the whole law bee ended, yet the same God remaineth (the searcher of all hearts) bearing the same hatred to all sinne which he did before, and hath the like loue to innocency which he had before. What is it that moueth to the committing of the sin of adultery, but the hope to hide it? This bewitcheth the vngodly, and leadeth them to destruction, when they dream that God is like vnto them. This is a vaine conceit, and foolish opinion, because we see how the Lord himselfe taketh vpon him to discouer it, and to be reuenged of those that shall presume to breake the band of wedlock which he hath made. This was the purpose of this law, to shew that the Lord taketh vpon him, not only the knowledge, reuealing, and punishing of this sinne, euen when it is most secretly committed without witnesse of any other man, yea or certain knowledge from the husband himselfe, or any confession of the party that had done it: but also the defence and cleering of the innocent woman, being oppressed, vexed, and ouer-burdened with the vniust iealousie of her suspicious husband. He might present his wife (whether she were guilty, or not guilty) before the Priest vnto that tryall, which God had appointed and established to that end among them, to auoid thereby a greater mischiefe. After which matter solemnized with all the ceremonies and circumstances therof, if the woman were defiled indeed, then should her belly swell, and her thighes rot: if shee were not defiled, then should she not only be free from this punishment, but also be blessed with fruitfulnesse, as a reward of her innocency, and a recompence of the iniury done vnto her, and a cleering of her good name which had euilly beene called into question. Wee learne from hence, that all secret sinnes,Doctrine. All secret sins are knowne to God. hidden from men, are knowne vnto God, and nothing is hidden from him.
Howsoeuer many sinnes be committed very secretly, and caryed closely, that no man can accuse them or witnesse against them, or any way suspect them: yet notwithstanding God will finde them out, and arraigne them at the barre of his iudgment seate. This we shall see proued vnto vs from the beginning. When Adam had sinned, he called him, conuinced him, pronounced sentence against him, and caused it to bee executed, Genesis, chap. 3.9. We see this in the murther of Abel, committed by his naturall, or rather vnnaturall brother, the which albeit it were done out of the sight of man, so that he presumed to deny it and conceale it; yet he calleth him to a reckoning for it, What hast thou done? the voyce [Page 410] of thy brothers blood cryeth vnto me, from the ground, Gen. 4.10. Dauids secret whoredome and shedding of innocent blood, were committed closely, yet they were discryed and discouered by God, 2 Sam. 12.12. Thou hast done it secretly, but I will doe this thing before all Israel, and before the Sunne. So the secret idolatry of the Iewes is shewed to the Prophet Ezekiel, chap. 8.6. Son of man, seest thou what they do? euen the great abominations that the house of Israel committeth heere that I should goe farre from my Sanctuary? but turne thee yet again, and thou shalt see greater abominations. When the wise men that were come out of the East began to enquire after the king of the Iewes that was new born; Herod, being troubled at this news, and fearing the losse of his kingdome, sent them to Ierusalem to seeke him, and willed them when once they had found him, to come and bring him word, that he might goe, and worship him: Matth. 2.8. but God warneth the wise men that he sought to kill him: he hid the secrets of his heart, but God can reueale them: no man could discerne what he meant, howbeit God law into him and his counsels well enough. Whereby we see, that sinnes hidden from the face of men, and neglected by them, are found out, and to be accounted for before God; forasmuch as all secret things shall bee brought to iudgement whether they be good or euill.
Reason 1 And as by the mouth of two or three witnesses euery word must be established, 2. Cor. 13.1. so by the force of two or three reasons shall this doctrine be confirmed. First, it is vnpossible that any thing in heauen or earth should hide vs or our workes from the knowledge of the Lord our God. There is neither darkenesse of the night, nor secresie of place, nor cunning deuises and fetches of politicke men, can helpe vs or conceale vs. This the Prophet teacheth, Psal. 139.9, 10, 11. Whither shall I goe from thy spirit? or whither shall I fly from thy presence? if I ascend vp into heauen, thou art there, if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the vttermost parts of the sea, euen there shall thy hand lead me, and thy right hand shall hold me: If I say, Surely the darknesse shall couer mee; euen the night shall be a light about me, &c. There is nothing can hinder his sight.
Reason 2 Secondly, it is the office of God and an essential property attributed vnto him to be the searcher of hearts. When men before the flood had corrupted themselues their works, and the earth it selfe vpon which they went and walked, it is said, God saw that the wickednesse of man was great in the earth, and that euery imagination of the thoughts of his heart was onely euill continually, Gen. 6.5. This is it which Dau [...]d layeth before his sonne Salomon, 1 Chron. 28.9. The Lord searcheth all hearts, and vnderstandeth all the imaginations of thoughts. This also the Prophet Ieremy setteth downe, chap. 17.10. I the Lord search the hart, I try the reines, euen to giue euery man according to his wayes, and according to the fruit of his doing. The Scripture is full of such testimonies, 2 Sam. 16.7. Psal. 7.10. and 26.2. and 139.13. Ierem. 11.20. and 20.12. This is an attribute proper vnto God.
Thirdly, the most deepe and hidden things Reason 3 that mans eye cannot search into, are notwithstanding knowne vnto God. When no man with all his cunning can diue or delue so deep as into the darke corners of the earth, yet the eye of God pierceth into them, as Pro. 15.11. Hell and destruction are before the Lord; how much more then the hearts of the children of men? Who can pierce so farre as to looke into the heauens? or who can behold the things laid vp in the center of the earth? who can discend into the bottome of the sea, to descouer the treasures that are hidden in the waters? or what man knoweth the things of a man, 1 Cor. 2 1 [...]. saue the spirit of man that is within him? so the things of God knoweth no man but the spirit of God. He is able to make all darkenesse to be light, and all secret things to be open and manifest to the world.
Fourthly, can any thing bee hidden from Reason 4 him of whom they had their being, of whom they were created, of whom they haue whatsoeuer is in them is not the worke knowne to the workeman, the art to the artificer, and the pot to the potter? He seeth not only neere, but a farre off: he knoweth our downe sitting, and our vprising: he vnderstandeth our thoughts that we conceale from others: he is acquainted with all our wayes: our substance is not hid from him, he couered vs in our mothers wombe. Heereupon the Prophet saith, Psal. 94.9. He that planted the eare shall he not heare? he that formed the eye, shall he not see? he that teacheth man knowledge, shall he not know? the Lord knoweth the thoughts of man that they are vanity. Seeing then God giueth life and being to euery creature, and that they haue receiued breath and motion from him, we may conclude that the most secret things committed in the most secret corners of the world are well knowne to God, and cannot be hidden from him.
This principle being strongly confirmed Vse 1 and so carrying authority to our conscien [...]es, let vs see what vses may be made of it. First, seeing our secrets are not secrets with God and our counsels are not counsels to him, let vs be perswaded of this most certaine trueth, and haue it written in our hearts, that all men in this world, their hearts, their thoughts, their dealings, their desires, their delights, their words, their actions, and all things belonging vnto them, are perfectly known vnto the Lord, according to the saying of the Apostle, Hebrewes, chapter 4. verse 14. There is not any creature that is not manifest in his sight: but all things are naked and opened vnto the eyes of him with whom we haue to doe. It is true indeed, if men were asked, whether they beleeue that GOD is present euery where [Page 411] to behold all things that we doe, they would freely & frankly confesse it with their mouths, & be ready to seal vnto it with their tongues. It would be thought no strange thing to any, but a ground whereunto all persons yeeld, against which none dareth oppose himselfe: howbeit, if we come to their workes, and examine their waies into which they are entred, we shall see it is farre remooued from their hearts and innermost parts. We are not therefore to flatter our selues in our sins, as though no eye saw vs, or no eare heard vs, as the maner of the prophane and vngodly is, who say, who seeth me? I am compassed about with darknesse of the night, the walles of the house hide me, no body can behold me, what need I then to feare? There is not one of an hundreth that maketh any bones at sinne, so he may cary it away cleerely and closely, smoothly and secretly from the sight and knowledge of the world. They stand more vpon their credite, then vpon their conscience: and regard more the shame of men, then the feare of God. But what shall it profit a man to hide his sinnes from men, when they lie open to the eyes of God? Nay, albeit we thinke our selues neuer so sure and secret, yet we doe but deceiue our selues, forasmuch as our owne conscience, as a thousand witnesses, will not be bribed to hold his peace, but will reply against vs within our owne bosome, and say vnto vs, I see thee, I wil not keepe thy counsell, I will accuse thee, I wil bring in euidence against thee, I will indite thee, and condemne thee. So long then as we haue a conscience, what are we the better, though we haue no body priuy to our sinnes? for if our owne heart condemne vs, God is greater then our heart, and knoweth all things, Ioh. 3.20. The cōscience is as a watchman set ouer vs to marke all our thoughts, [...]cond. E. that pryeth narrowly into vs that nothing at all can escape him. It is as a Scriuener that alwayes holdeth a pen of yron in his hand to write vp all that passeth from vs, who doth so firmely ingraue it, that nothing shall be able to blot it out. It is a faithfull remembrancer to register and record all our actions; nothing can escape him that was done, or thought, or spoken a thousand yeeres agoe.
This serueth to reprooue all such as thinke to delude God and to hide their dealings from him: as the adulterer supposeth to goe in the darke, the theefe and murtherer in solitary places: but the Lord in his word preuenteth such peeuish and foolish conceits, Psal 10.11.13.14. He hath said in his heart, God hath forgotten: he hideth his face, he will neuer see it: wherefore doth the wicked contemne God? he hath said in his heart, thou wilt not require it. But thou hast seene it: for thou beholdest mischiefe and spite, to require it with thine hand: the poore committeth himselfe vnto thee, thou art the helper of the fatherlesse. Thus we see, God is not in all his thoughts. So in the 94 Psalme, [...] 78. which we cited before, bringing in the vngodly to speake thus, The Lord shall not see, neither shal the God of Iacob regard it, he reproueth them in this manner, Vnderstand, ye brutish among the people: and ye fooles, when wil ye be wise? They then are deceiued, that thinke to escape Gods sight and knowledge. Salomon complaining of such as speake euill of Princes and those that are in authority, Eccle. 10.20. declareth that rather then it shall be kept secret, the fowles of the ayre shall discouer it, Eccle. 10.20. and that which hath wings shall tell the matter: that is, it shall certainely come to light, and be set in the sight of the Sunne, that all men may see it. Much more then will God himselfe finde infinite meanes to lay open the thoughts of our hearts, so that nothing shall escape him. If Elisha by the Spirit of God was able to disclose the secret counsels of the king of Syria that he plotted and contriued in his secret chamber, 2 King. 6.12. Shall not God then lay open our secret sinnes that we commit? or can we hide them from his sight? His eyes are in euery corner of the earth. He seeth not as man seeth, nor looketh vpon the countenance, but God beholdeth the heart, euen he that formeth the spirit within him.
Secondly, let no man sin with hope of concealement, Vse 2 neither thinke to escape when hee hath sinned. He saw the sacriledge of Achan, though he committed it secretly; none of the people could accuse him or detect him. God commanded euery family to appeare before him apart, and if hee had not taken him and singled him out, neither Ioshua nor the Elders of the people could haue knowne him by all their wisedome and gifts of discerning, Iosh. 7 1. It was God that found him out that tooke the accursed thing, it was not in the power and policy of man to bewray the theft. He discouered the hypocrisie of Ananias and Sapphira, & their counterfeit liberality toward the distressed members of the Church. They were taken to be most earnest beleeuers, most forward professours, and most zealous Christians, such as gaue example of a good life vnto others, & seemed to shine as goodly lights in the firmament; neuerthelesse, the Spirit of God that searcheth all things did make manifest the hollownesse of their hearts, and therefore Peter inspired with knowledge from aboue saith vnto them, How is it, Act. 5.3.9. that yee haue agreed together to tempt the Spirit of the Lord? or why hath Satan filled your hearts to lie to the holy Ghost? He saw into the treachery of Iudas, when none of the disciples could espie it. For when they sate at the Passeouer, and Iesus reuealed vnto them that he should be betrayed by one of them that dipped his hand in the platter with him, they were very sorrowfull and knew not whom to suspect, but one said, Master is it I? and another said, Is it I? Mat. 26 22. Mar. 14.19. All these were detected of hypocrisie, and all these were punished by the hand of God most seuerely; Achan was stoned with stones, and burned with fire, Iosh. 7.25.
Ananias and Sapphira were both of them stricken with sudden death, and had no time of repentance giuen vnto them: for they fell downe straightway at Peters feet, Act. 5.5 10.11 & yeelded vp the ghost, and great feare came vpon all the Church, and vpon as many as heard these things. Iudas, when hee perceiued, that Iesus, whom he had betrayed, was condemned, brought back again the thirty peeces of siluer to the chiefe Priests and Elziers, and cast them downe in the Temple, and departed, and hanged himselfe Matth. 27.5. Wee see an this present place which now we haue in hand, how the Lord vsed the bitter waters of iealousie, to find but the adultresse. We doe not find throughout the whole Testament the like solemnity in the searching out of any sin, no, not idolatry, or witch craft, or sorcery, or blasphemy, or murther; neither was ye person suspected compelled to subscribe to certaine words of execration or imprecation against himselfe if he had offended, saue onely in this tryall of adultery. So that we must aboue all things beware we flatter not our selues in these great sinnes, in hope of secrecy or impunity. This is ye counsel that Salomon giueth vpon this consideration, Prou. 5.20; 21. Why wilt thou, my sonne, bee rauished with a strange woman, and embrace the bosome of a stranger? for the waies of man are before the eyes of the Lord, and he pondereth all his goings. Where he warneth vs to beware of secret sinnes, because the eye of God is euermore vpon vs, and our most secret actions. We may not beare our selues bolde vpon his ignorance, or ouersight, or slippe of memory, as many presume vpon these & such like, when they haue to do with the sonnes of men.
For if wee haue any hope, either that they know not our offences, or haue forgotten them, we lift vp our heads on high, and feare not to dare the Magistrate to his face. And indeed it is true, the wisest men are not alwayes able in so smooth a carriage and so close a conueyance to enter into the secret purposes of deceitful men. The heart of man is deceitfull aboue all things, and the corners of it past finding out. Hence it is that Christ saith vnto his disciples, when there were gathered together such an innumerable multitude of people that they trode one vpon another, Beware of the leauen of the Pharisees, which is hypocrisie: for there is nothing couered, that shall not be reuealed; neither hid, that shall not be knowne, Luk. 12.1.2.
Adultery and hypocrisie are knowne for the most part onely vnto our selues, and therefore we waxe the bolder, and proceede the farther in them, according to the Lords words, Psal. 50.21. Th [...]se things hast thou done, and I kept silence: thou thoughist that I was altogether such a one as thy selfe, but I wil reproue thee, and set them in order before thine eyes. The trueth of all this we haue verified in the late treacheries and treasons conspired against our King, our Queene, our Prince, our People, and our Religion, against the Church and Commonwealth. Our manifold and maruellous, yea, miraculous deliuerances doe publish and proclaime claime very notably, that there is a God that iudgeth the earth, who seeth all things, heareth all things, vnderstandeth all things, and reuealeth all things. Happy were it for vs if we knew the things aright that belong to our peace.
Haue we not good experience that nothing is hidden from God? doe we not find to our great comfort, that the plots and proiects of our enemies, howsoeuer sought to be concealed, by taking of oathes and receiuing of the Sacrament, are yet knowne vnto God? Wee serue such a gracious God as watcheth for vs, so that he which keepeth Israel, neither slumbreth nor sleepeth. O that we would take notice of these things! O that men would consider when they sinne, that the all-seeing eye of God is vpon them to reueale them according to his knowledge, and to reward them according to their sinne! O that wicked men therfore did know what they do! The men of the old world sinned in all ryot and excesse, but had they knowne they had beene so neere to be drowned by a generall flood, they would not haue run into those sinnes, so that our Sauiour saith,Matth 24 [...] 39. As in the dayes that were before the flood, they were eating and drinking, marrying and giuing in marriage, vntill the day that Noe entred into the Arke, and knew not vntill the flood came, and tooke them all away: so shall also the comming of the Sonne of man be.
If Iudas had known what he did, when he betrayed his Master, hee would neuer haue receiued the thirty pence,Luke 23.3 [...] the price of innocent blood. Our Sauior, praying for his persecuters, saith, Father forgiue thē, for they know not what they doe. If the rich man that is now tormented in hel, where is no promise of pardon, nor release of punishment, nor place of repentance, nor hope of escaping, had knowne or considered, that by his sinnes he should haue heaped vp so great wrath against the day of wrath, he would not haue needed Lazarus to be sent vnto him to bring him one drop of water to coole his tongue and to quench his heate.
In him these two sinnes met together, prodigality and couetousnesse, the two extremes of too much and too little: he spent too much, and yet he held too fast: he wasted all, but yet hee would giue nothing. He fared deliciously, and clothed himselfe sumptuously euery day, but he affoorded nothing to poore Lazarus; he consumed all vppon himselfe, but refused to bestow any thing vpon him that lay at his gate. So then he was both riotous and couetous: exceeding costly, and yet exceeding niggardly: a spend-all, and yet a spare-all: but he neuer marked nor learned what would be the end of both those.
To this purpose the Apostle saith, 1 Cor. 2.8. The Princes of this world knew not the hidden [Page 413] wisdome which God ordained before the world: for had they knowne it, they would not haue crucified the Lord of glory. So then, the want of the knowledge of God, of sinne, and of duty, is the originall cause of all misery. And Iohn in his first Epistle, chap. 3.6. hath a worthy saying, Whosoeuer abideth in him, sinneth not: whosoeuer sinneth, hath not seene him, neither knowne him. Such as commit sinne with all greedinesse, and and haue it reigning in them, doe not know God as they ought to doe, howsoeuer they may boast of their owne knowledge. Let vs learne therefore betimes to bridle our affections and practises of sinne, following the example of Ioseph, who being prouoked to adultery, answered, that he should sinne against God. Gen. 39.9: and remembring the confession of the Church, Psal. 44.20, 21. If we haue forgotten the Name of our God, and stretched out our hands to a strange god, Shall not God search this out? for he knoweth the secrets of the heart. They are sencelesse men that care not what they commit against God, if it may be hidden from the face of men. There is but one steppe betweene this and Atheisme, to runne out into all excesse of riot, and yet to thinke to hide it from God.
Vse 3 Lastly, from hence ariseth great comfort to the faithfull. For seeing God seeth ye thoughts and intents of wicked men, howsoeuer men couer them with dissimulation and deceit as with a cloake, we may cheere vp our hearts in time of trouble, assuring our selues that nothing can come to passe, or fall out vnto vs which he doth not know and behold. This is that which the Lord telleth Moses, Exod. 3.7, 8. when the people of Israel sighed by reason of their bondage, and cryed in the bitternesse of their spirit, their cry came vp vnto God, so that he heard their groaning, and remembred his couenant, and had respect vnto them, The Lord said, I haue surely seene the affliction of my people which are in Egypt, and haue heard their cry, by reason of their Taske-masters: for I know their sorrowes, and I am come downe to deliuer them out of the hands of the Egyptians, &c. He is not ignorant what teares we shead, but keepeth them in a bottle of remembrance: he knoweth what prayers we poure out, for they ascend vp into his presence as incense: hee heareth the sighes and grones that come from vs, for he vnderstandeth that language, The spirit helpeth our infirmities, for we know not what wee should pray for as we ought: [...] 8.26. but the spirit it selfe maketh intercession for vs with gronings which cannot be vttered. And albeit he hold his peace for a time, and seeme to winke at their cruell practises, as if he saw them not, or heard them not, or knew them not, yet when the appointed time commeth, he will no longer keepe silence, but shew himselfe to be the deliuerer of his people; and the reuenger of his and their enemies. We saw before out of the booke of Exodus, what mercy he promiseth to his people being in misery. He had a feeling of their afflictions, and after a sort felt what they felt. Behold, what words of comfort, sweeter then the hony & the holy combe, he vttreth: I haue seene, I haue heard, I know, I am come downe. He saw their afflictions: he heard their cryes: he hath knowne their sorrowes: he came downe to deliuer them from their persecuters. If the Lord had vsed only one of these words, I haue surely seene the affliction of my people, it had beene as balme to refresh vs, it had beene as marrow vnto our bones, and as wine and oyle powred into our wounds: but when he vseth foure words, it is more then a doubling and a trebling of our comfort, to asswage the bitternesse of the crosse, so yt albeit it be more sharp then vineger, & more bitter then gal & wormwood, yet they are sufficient to allay the one & ye other.Reasons why God holdeth his peace in our afflictions. God doth sometimes after a sort hide himselfe, and hold his peace, & turne his back from vs whē we are in trouble, to manifest the more the greatnesse of his power and mercy in our deliuerance, to stirre vs vp to prayer and calling vpon him for helpe, to teach vs to remoue all confidence and trust in our selues, or in the sons of men, to weane vs from the loue of the world, to encrease our zeale, to try our faith and patience, and to harden the hearts of our enemies, that he may gaine glory to his great name in their destruction. He doth not delay to helpe vs, and put off the time to deliuer vs, because he hath forsaken vs or forgotten vs: it is not, because he is not able to restore vs: it is not, because he cannot represse and quaile the fury of our enemies: it is not, because he hath cast off the care of vs; forasmuch as he knoweth what they practise, and what we suffer, according to the heauenly saying of the Psalmist,Psal. 34.11 The eyes of the Lord are vpon the righteous, and his eares are open vnto their cry: but the face of the Lord is against them that doe euill, to cut off the remembrance of them from the earth. Let vs therefore comfort our selues in God, while we finde no comfort at all in men. Let vs put on the armour of prayer and teares: these are our spirituall weapons, strong to throw downe mountaines, and mighty to preuaile against the greatest tyrants that seeke to deface the trueth, and destroy the Church. The weapons of the Church are not swords and staues, or speares and shields, or munition and multitudes of men: but as the warfare of it is spiritual and that it wrastleth not against flesh and blood, but against principalities & powers, against the rulers of the darkenesse of this world, and against spiritual wickednes in high places; so the weapons thereof must be spirituall, answerable vnto the battell which we are to make, and fit to encounter such aduersaries as oppose against vs. To this purpose doth the Prophet bring in the Church putting their confidence in him, Lord in trouble haue they visited thee: Esay 26.16, 17 they powred out a prayer when thy chastening was vpon them: like as a woman with child that draweth neere the time of her deliuery, is in paine, and cryeth out in her pangs, so haue [Page 414] we beene in thy sight, O Lord. The like we see in Iehoshaphat, when many enemies came against him and his people to cast them out of the possession which God had giuen them to inherit, he rested not in his owne power, neither trusted he in his owne policy, but dependeth vpon God, and flyeth vnto him, saying, O our God, wilt thou not iudge them? for we haue no might against this great company that commeth against vs, neither know we what to do, but our eyes are vpon it hee: and all Iudah stood before the Lord, with their little ones, their wiues and their children, 2. Chron. 20.12.13. On the other side, as this consideration of Gods infinite knowledge, and discouery of all secrets, ministreth exceeding comfort to the godly that lie vnder the crosse, and putteth them in assured hope of future deliuerance: so it serueth as a terrour to all their enemies that oppresse them and trouble them; they shall not escape him that seeth their counsels, though they digge neuer so deepe to hide them, hee heareth their slanders and reprochful taunts, though they seeke to couer them neuer so cunningly and secretly. God that is omnipotent cannot be vniust, he will reward euery one according to his works: and therefore Elihu saith in the booke of Iob, His eyes are vpon the wayes of man, and hee seeth all his goings; there is no darkenesse nor shadow of death, where the workers of iniquity may hide themselues, Iob 34.21, 22. They thinke they goe closely to worke, but alas, poore blinde men, they see not that God seeth them. They thinke they haue a vizard ouer their faces, and cannot bee knowne, whereas their foule offences are written in their forehead. They thinke they are in the darke and couered with the night, whereas the light shineth round about them more cleerly then the Sun at noone day. This ought to strike a feare of Gods power and presence into the hearts of all wicked men. No man is so impudent and past shame to commit euill in the Magistrates sight, and before his eyes, whom he knoweth to bee endued with authority, armed with power, and to beare the sword of iustice in his hand to cut off all euill doers. Shall wee then dare doe that before God, which we dare not doe before men? or shall we presume to doe that in his sight, which we are ashamed or afraid to doe in the presence of mortall man? He is all an eye to see all: he is all an eare to heare all: he is all an heart to vnderstand all. Or shall we be so voyde of piety, and common reason, to thinke he is ignorant of that we doe, or carelesse of that we doe. Shall we make him deafe, and not to heare vs? or blinde and not to see vs? shall we dreame he is farre off from vs, and knoweth vs not? or otherwise busie and regardeth vs not? shall we suppose that he which keepeth Israel, doth either slumber or sleepe? To say he is ignorant of our doings, is to blaspheme his holy Name and to make him a silly and simple God. To say he seeth them, and would, but cannot punish, is to make him a weake and impotent God. To say, he can, but will not punish, is to make him an vniust God, and one that fauoureth sinne. To say, he beholdeth all the wayes of the sonnes of men, but that he careth not which end goe forward, nor abaseth himselfe to consider the particular things that fall out in the world, is, with the Epicures & Libertines to make him sit idle in heauen, to suffer men on earth to doe all things, and himselfe to doe nothing: which cannot agree to God, but are farre from his most wise, most perfect, most pure, most powerfull, most iust, and righteous nature. Let vs euermore walke as in his presence, and set him before our eyes. Let vs not make our selues Atheists, either in deed, or in word, or in heart. Some in their workes, say there is no God: some in words say, there is no God: and some say in their hearts, there is no God. Few dare affirme it, or auouch it, or maintain it with their tongues; but there are many which are not farre from it in their hearts, and they shall see it to be so, if they would examine them aright. Sometimes they are not ashamed to say, there is no God: sometimes they feare not to say, God seeth vs not: sometimes they sticke not to say, he heareth vs not, he forgetteth vs, he regard sit not, he turneth away his face, he careth not what we doe, he will not punish vs. Howsoeuer these speeches, tending directly to the dishonour of God, and reproach of his holy Name, are not alwayes nor oftentimes vttered with the mouth, yet they sticke in the mindes, and dwell in the thoughts of prophane men, wherby they strengthen themselues in euill, and harden their hearts in wickednesse. Such are they that say, it is a vaine thing to serue God, Mal 3.14. and it is no profit to keepe his ordinances. Such are they, that when they thinke or speake of the last iudgement, say,2 Pet. 34 Where is the promise of his comming? Such are they, that say with the euill seruant, in his heart, My master delayeth his comming. Matth 14. [...]1 A master is often absent from his seruant, and seeth not what he doth. It is not so with God, he beholdeth what wee doe on earth, and his eyes are euermore vpon vs. He is included in no place, he filleth heauen and earth. He is not like the idols that neither see nor heare. The author of light cannot be darke: the fountaine and spring head cannot want water; nor the fire be destitute of heate which maketh hote other things. God is the author of life, he is the fountaine of water, springing vp in vs to euerlasting life. Let this meditation be in vs, and this cogitation be continually before vs, that he is continually behind vs and before vs, without vs and within vs, on the right hand and on the left hand of vs. He is alwayes neere to vs, and neuer farre from vs: he is euermore in heauen, and yet neuer absent from the earth. Let vs then learne, so often as we vse the benefite of our eyes and eare, and both see and heare with them, to consider concerning God the [Page 415] Creator and maker of them, how sharply and cleerely he seeth and heareth, who hath giuen vnto vs the force and faculty of seeing and hearing. Do we thinke any euill in our minds, and haue we deepe deuises in our hearts? Why doe we not consider that we cannot hide our counsell from the Lord, and that it is he which hath giuen vs vnderstanding? Doe we speake with our lips, foolish, contentious, filthy and vncleane words, and suffer corrupt communication to proceed out of our mouthes, which men doe heare, and witnesse well that they do heare them, sometimes by blushing, sometimes by laughing sometimes by reproouing, & sometimes by hauing indignation at them? Why do we not remember, that if man heare vs and vnderstand vs, how should not God much more heare vs? for from whence hath he borrowed his eare to heare but from him? Are we slandered and reuiled of any? haue we reprochful words, and false reports cast out against vs? and doe we heare them, repine at them, and seeke to be reuenged of them? Why doe we not thinke thus with our selues, if we can heare and listen with our eares vnto them, how are we so senselesse and slow to conceiue, that God must needs heare much better, much rather, much farther then we are able? Lastly, Doe we commit any euill? Doe we runne into sinne with violence, and will not be stayed or stopped from it? doe we shunne the sight of men, because we know they haue eyes to see vs and to perceiue our doings? Why then doe we not call to minde, that if mortall man, whose breath is in his nostrils, and whose eyes are in his head, can discerne sufficiently the workes of our hands, how should wee bee so blockish or braine-sicke to imagine, that God seeth not at all, who hath giuen eyes to man, and power to see? Euery man that is well in his wits, and hath his fiue senses about him, must needs yeeld to this trueth, which God hath sealed vp in nature; and yet there are too many in all places that make no vse of it. To conclude this doctrine, and with the doctrine this chapter, and with the chapter this booke, let vs set downe this as a sure rule, that then we doe know God aright, when we haue learned to walke euermore as in his presence, and in all our actions to haue him before our eyes, who hath vs before his eyes, and to looke vp vnto him, who alwayes looketh downe vpon vs; to whom therfore be praise in the Church throughout all generations, Amen.
CHAP. XIIII.
1 And all the Congregation lifted vp their voice, and cryed: and the people wept that night.
2 And all the Congregation of Israel murmured against Moses and against Aaron: and the whole Congregation saide vnto them, Would God that we had died in the Land of Egipt: or would God we had died in this wildernesse.
3 And wherefore hath the Lord brought vs into this land to fall by the sword, that our wiues and our children should be a prey? Were it not better for vs to returne into Egypt?
WE haue seen in the former chapter the occasiō of this fourth murmuring, arising from the report of the spies whereby the seed was sowne, which in this Chapter groweth vp to an open & obstinate mutiny. The fruit was answerable to the seed, the successe to the report. And who can stay the streame driuen by so violent a winde and tempest? When the arrow is once shot out of the bow, it is too late to wish it may do no hurt where it falleth, because where it hitteth it hurteth. But to come to the present matter in hand; the people giuing eare to these false reports, dream of danger where no danger is, like the sluggard that saith, There is a Lyon without, I shall bee slaine in the streets, Prou. 22, 13. To minds that are fearfull and perplexed, all fansies and coniectures seeme things of truth.
Consider in this chapt. two points: first, the generall murmuring of all, that is, of the greatest part of the people: secondly, the proceeing of God against thē for their murmuring. Their murmuring is accompanied with impatience, disobedience, vnthankfulnesse, blasphemy, infidelity▪ and tempting of God, Psal. 106, 24, 25, &c. and it is set downe generally [Page 591] and particularly. Generally, they murmured against Moses and Aaron, amplified by the effect, [...] cause [...] the Isra [...] wept all [...]. they wept all the night. The cause why they wept is the feare of death, and the sense of their sinne: they supposed that they were led as sheep to the slaughter, and brought into the wildernesse as to a place of destruction, & had forgotten the promise made 400. yeares before to their fathers. Wee see heere how quickly and easily they obey euil persons that seduced them: they listen with both their ears vnto them, [...]trine. [...] are natu [...] ready to [...] [...]ken to [...]cers and [...]ers. and forget what they had often heard and seen. Caleb and Ioshua warned them, but all was in vaine. The doctrine, This is the corruption of our nature, we are prone to bee peruerted, and ready to hearken to seducers, to follow euill liuers and euill teachers, while in the meane season wee are hardly drawne to hearken and attend vnto those that tell vs the truth without flattery or forgery, Exod. 4, 1. The prophet of God sent to prophesy against the Altar at Bethel, is easily seduced, and forsaketh the word of God, 1 Kings 13, 21. Our Sauiour complaineth of the peeuishnesse of the Iewes: [...]. 11, 27. Wee haue piped vnto you, and ye haue not danced: we haue mourned vnto you, and ye haue not lamented, &c. And Iohn 5, 43. I am come in my Fathers name, and ye receiued me not: if another shall come in his owne name, him yee will receiue, 2 Tim. 4, 34. Gal. 3, 1, 2. and 5, 7. Titus 1, 11. Mat. 24, 5.
First, because in the minde and vnderstanding, Reason 1 howsoeuer there remaine certaine generall notions concerning good and euil, as that there is a God, that he is iust and a rewarder of them that do well, that wee must honour our parents, and not hurt our neighbors, yet euen these are corrupt and serue only to take away excuse, Ro. 1, 19, 20. and besides, wee haue all receiued from Adam, ignorance or want of knowledge of the things of God, 1 Cor. 2, 14. Ro. 8, 7. Likewise disability to vnderstand spirituall things, though they be plainly taught vnto vs, Lu. 24, 41. 2 Cor. 3, 5. & vanity of the mind, thinking truth to be falshood, and falsehood to be truth, Eph. 4, 17. 1 Cor. 1, 21. Prou. 14, 12. So then the originall or seede of all errors and heresies is in our nature.
Secondly, satan is mighty and subtle, he can Reason 2 transforme himselfe into an Angel of light, & he employeth many instruments in his worke to seduce vs as he did Eue, which also worke mightily with strong delusions, 2 Cor. 11, 3. False Apostles are deceitful workers, transforming themselues into the Apostles of Christ, 2 Cor. 11, 23, 24, 25. they come in sheeps clothing, though inwardly they bee rauening Reason 3 wolues, Mat. 7, 15. 2 Pet. 2, 1, 2. Thirdly, it is Gods deepe, yet most iust iudgement vpon all that obey not the gospel, to send them strong delusions, that they should beleeue lies. This is a punishment sent vpon the vnthankfulnesse of men, when they haue the light, and yet shut their eies: heare the sound of the Gospel, and yet stop their eares; and vnderstand the truth, yet harden their hearts against the truth: Mat. 13, 14, 15. 2 Thess. 2, 11, 12.
This serueth to reprooue and conuince the Vse 1 rash boldnes and heady presumption of many men, who nothing considering the corruption of their owne nature, the vnstaiednes of their iudgement, the leauen of error, the subtilty of satan, the craftinesse of false teachers, the perswasible words of mans wisedome, and the iudgement of God vpon all disobedient persons; make no conscience whom they heare: & liuing in superstitious and idolatrous places, do aduenture too far to thrust thēselues with great danger into their assemblies, & stick not boldly to heare the Sermons of Friars and Iesuites; whereas they should rather stop their eares against such blasphemies and impieties as they are constrained to heare. These presume too far vpon their owne knowledge, and are oftentimes caught before they bee aware, and entangled in the snare before they see it & can discerne it. Let vs haue eares of horne against their songs and enchantments. And it serueth to meet with others, that faile as much in their obedience, who nothing regarding their owne frailty and weaknesse, neither the deceitfulnesse together with the contagion & infection of sinne, dare thrust themselues into all companies, and can glory that none shal be able to peruert them or to make them worse. But it is easier to auoide their society,Easier to auoid euil companie, then to keepe our selues from euil, being in it then to stand in it without yeelding to their euill. We must feare our own infirmities, lest we lose the graces of God. A vagrant person that hath nothing to lose careth not whither he goeth, or into what company he commeth, because he knoweth he can lose nothing: but the true man and honest traueller that carieth a charge about him, and hath somwhat to lose, maketh choise of times, places, and persons. So such as are not setled in religion, and are destitute of the grace of God, care not where they becom, or into what tentations they cast themselues, al is one to them in what company so ere they be: but he that knoweth himselfe aright, considereth his owne frailty; and he that hath any precious graces in his soule, will beware to what place or company he resort, least he bee robbed and depriued of them. The least of Gods graces is much more precious then all the treasures of the whole earth.
Secondly, the Ministers must watch and Vse 2 attend the flocke, ouer which the holy Ghost hath made them ouerseers, to feed the church of GOD which he hath redeemed with his owne blood, Acts chap. 20. verses 28, 29, 30. Earnest teaching and preaching in season and out of season is most necessary, 2 Tim. chap. 4, verses 2, 3. If the preaching of the Gospell be not heard, all errours, heresies, schismes, vices, and impieties, will flow and abound in the Church. When the light is taken out of the Candlesticke, all is left in darkenesse, and men groape in blindnesse, not knowing whither they go, or in what danger they remaine. [Page 592] The true sheepheards serue to driue away the Wolues from the flocke, lest they breake into it to kill and destroy. When the foode of the soule is gone, it cannot but famish and perish, Amos 8, 11. Prou. 29, 18.
Vse 3 Lastly, it is the duty of all, considering how prone we are to yeeld vnto euill, to take heed to our selues, to beware of false teachers, and of wicked persons, lest wee lose all that wee haue learned; to the end we may receiue a full reward, [...] Iohn 8. We must be constant and hold out to the end, keeping faith and a good conscience. Let vs exhort one another to this grace of perseuerance. It is better neuer to begin, then not to hold out vnto the end.
[Verse 2, 3. And all the Congregation of Israel murmured, &c. and saide, Would God we had dyed in the land of Egypt, &c.] In these words, we see their murmuring in particular. They wish that they had dyed in Egypt, or in the wildernesse, not that they might so cease to sin, and enter into the kingdome of glorie, for which the faithfull desire it, Philip. 1, 23. but through impatience and contempt of the mercies and blessings of God: for they accuse him of cruelty, or couzenage, or both; as if hee went about to betray them, and deliuer them into the hands of the Canaanites, and to destroy them, their wiues and children. Thus these traitors do accuse God of treason; and al this, because they should haue to doe with powerfull enemies: as if they had not found greater experience of the almighty power of God. Besides, they accuse him of weaknesse, as well as of rigor and cruelty, as if he were inferior to those accursed nations. Lastly, to fill vp the heape & measure of their sinnes, they would needs goe backe againe into Egypt. This mutiny passeth all the rest that went before or follow after, & God did punish the same more greeuouslie then any other. For after so many benefits bestowed, so many remissions obtained, so many iudgments inflicted, so many miracles shewed, they esteemed this wonderfull deliuerance from the Egyptian slauery, his feeding and conducting them through that great and terrible wildernesse, Deut. 1.19: no otherwise then as notable effects of his hatred, not of his loue; imagining and charging Moses that they were led as a prey to be slaughtered. All this mischiefe hatched and harbored among them came to passe through the deceitfull report of the searchers, telling them that the Citties of their enemies were strongly walled, and flanked with many Towers and Castles, & diuers of the people were giant-like men, of fearefull stature, which so far ouertopped the Israelites, as that they appeared to them, and likewise to thēselues, but as Grashoppers, that is, of small stature in comparison of them. Hereupon they refuse to goe any further, and proceeding in their insurrection, they determine to cast off Moses, and to leaue him to shift for himselfe, & so consulted to chuse them a Captaine, or as they cal it now adaies, an Electo to carrie them backe againe into Egypt, and to yeelde themselues againe into the hands of Pharaoh. They began with weeping and teares, but they end in rage and madnes, proceeding from one degree to another; in the end seeking to murder such as exhorted and perswaded them to obedience. The doctrine.Doctrine. Wicked me [...] proceed fr [...] one euill to another. It is the nature of wicked men, they doe not onely sin, but they increase their sins, and adde sin vnto sin, they proceede from euil to worse, and cease not till they haue filled vp the measure thereof. Gen. 15.16. 2 Tim. 3.16.17. Mat. 23.32. Rom. 6.19. Eph. 4.19. Being past feeling they wrought all vncleannesse.
For first, they are compared to fooles & men Reason 1 besides themselues. Salomon affordeth ye wicked no better title, because though hee knew iudgment prepared and prouided for him due to his sin, yet he runneth on like a foole in his wicked course▪ Prou. 7.22. Lu. 15.17. adding sinne to sinne, and neuer applying the threatning to himselfe. Secondly, they through custome and continuance in euill dooing, haue quite lost the feeling of sinne in their conscience. Euen as a man that is possessed with a frenzy, receiuing blow after blow, hurt after hurt, and wound after wound, yet still goeth away laughing, because he hath no feeling of himselfe, Marke 5. verse 5. Euen so is it with wicked men, they haue no feeling of their sinnes, their consciences are dead and benummed, 1 Timothy 4.2. Thirdly, God giueth not repentance vnto them, and they can haue no heart to it at all, to bewaile and greeue for their sinnes. Vntill Christ did looke backe vpon Peter with his Spirit as well as with his eye, he had no heart at all to mourne and weepe bitterly for his sinnes, Math. 26, 75. Thus doth God punish their want of conscience, and the feare of his name.
Behold from hence the difference betweene Vse 1 the godly and the vngodly. As there is in the manner of their sinning, so likewise there is a difference in the measure of their sinnes. The godly do not continually lye in them, and adde vnto them from day to day, as the Sow that walloweth in the mire. It is a most miserable and fearfull condition, when men are so farre left of GOD, and forsaken in his iustice to multiply and increase their sinnes, till they haue filled vp the heape and measure of them, so that one sinne toucheth another, Hosea chapter 4. verse 2. We haue need continually to seeke vnto GOD, and to desire him to stoppe the passage, that we doe not proceede in them, and augment them after the manner of wicked men, and multiply one sinne vppon another. This therefore is a very dangerous estate, euen neere vnto destruction.
Secondly, this giueth good and sufficient Vse warrant when to iudge a man to be a wicked person. If he adde sinne vnto sinne, and wee doe finde that hee hath giuen himselfe ouer [Page 593] to remaine and continue in sinne, to be euen a slaue to sinne and satan, wee may pronounce sentence and giue our verdict vpon him, that such a one is a prophane person. This we may boldly auouch and auerre without crauing any pardon; as one Swallow maketh not a summer, so one sinne maketh not a sinner. But as we may iudge a man to bee of such a trade, if we see him follow it earnestly, continually, constantly, and in a manner to busie himselfe in nothing else; if he rise vp early, and continue at it vntill night: so we way iudge a man to be prophane and wicked, if wee see him make a trade and occupation of sin, if we see him follow his sinne with greedinesse, rising betimes and pursuing the same till night, if we see him to be a breaker of the Sabbath, a beastly drū kard, an vncleane fornicator, or an open contemner of the word, if he delight in swearing, lying, and such like sinnes, we may iudge him to be a wicked and wretched man, such an one as hath giuen ouer himselfe to adde and multiply one sinne in the necke of another. It may bee such prophane persons may refraine their sinnes for a time, while the hand of God is vpon them, yet they are still to be holden as euill men: for let God once remooue his hand, by and by they fall to sinne afresh, declaring plainly thereby, that the heart was wicked & vnreformed, and wholly bent to commit sin, albeit they abstained for a short season. We see this in the Sodomites which came to Lots house with an intent and ful purpose to commit filthinesse, God smote them with blindenesse that they could not do it, Genes. 19, 11. because they could not finde the house, yet they were neuer awhit the lesse guilty of that vncleannesse. The like we might say of Pharaoh, who did take away Abrahams wife into his house, the Lord plagued him and his house for it, that he could not execute any wickednesse, Gen. 12.17. yet he was no lesse a sinner. So is it with all wicked persons, though they bee restrained by the hand of GOD, yet are they not reformed, but remaine as euil as they were before.
Thirdly, wee ought carefully to resist the Vse 3 beginnings of sinne, and to take heede of entertaining a custome in it. Custome becommeth as the Blacke-Moores skinne, and the Leopards spots, Ierem. 13, 23. and turneth into a second nature. True it is, a man may be drawne by infirmitie to fall; but this must admonish vs to beware of continuance in sinne: for thereby in short time wee shall become senselesse. Sinne cleaueth fast on, no man liueth and sinneth not, but let vs not harbour it, let it not runne too farre or too fast. Resist therefore the first motions. A little sparke nourished maketh a great flame: a little Leauen leaueneth the whole lumpe. To giue way to it, is as the opening of the flood-gates, or as the rolling downe a mighty hill: there is no stay of the passage of it. Learne to represse euill thoughts, before consent: if wee haue consented, yet let vs not put it in practise; and if we haue practised, yet repent betimes and lye not in it, Iames 1, 14. The Apostle Iames maketh many degrees of sinne; a drawing away, a con [...]eption, then the birth, lastly death. One sinne draweth on another, vntill man become abhominable. Hence it is, that many make no bones of sin, but swallow as many as are offered vnto them. The common swearer cannot tell whether he doth sweare or not, hee vseth it so familiarly and ordinarily, that he maketh no scruple of it.
Lastly, let the faithfull grow better & better, Vse 4 and learne to proceede from grace to grace, and from faith to faith, Rom. 1, 17. and adde vertue to vertue, 2 Pet. 1, 5, 6. and as hee that is vniust becommeth more vniust, and he that is filthy becommeth more filthy, so let him that is righteous be more righteous, and he that is holy, let him become more holye, Reuelation 22, 11. This is a certaine note of continuance and persuerance; also of trueth and sinceritie, Philip. 3. verse 12. Iohn 15, 2. Let vs therefore make a beginning, and enter into the practise of godlinesse: one good worke shall draw on another, and the longer that we continue in the exercise of pietie, the more easie shall it bee vnto vs, 1 Iohn chap. 5. verse 3.
6 And Ioshua the sonne of Nun, and Caleb the sonne of Iephunneh, which were of them that searched the land, rent their cloathes.
7 And they spake vnto all the company of the children of Israel, saying, The land which we passed through to search it, is a good land.
The sinne of these persons is further declared in these words, and the rest that follow. They are admonished, but they will not bee admonished; rather they grow more obstinate and hard-hearted, verifying the saying of Salomon, Though thou shouldest bray a Foole in a Mortar amongst wheate with a Pestle, yet will not his foolishnesse depart from him. Prouerb. 27, 22. Heere wee haue an excellent speech of Caleb and Ioshuah, verses 7, 8, 9. They put the people in minde of the goodnesse of the land, and of the loue of God toward them, and that the enemies should be bread for them, that is, they should be as easily consumed as a peece of bread is swallowed: as if they should say, Wee seemed Grashoppers vnto them, but we say vnto you that they shall bee bread for vs, we shall vtterly destroy them.
To conclude, they will them not to feare the people of the Land, because God was departed from them, but hee was amongst his owne people. Neuerthelesse, they would not heare them, they did sing a song to an heauie heart, Prou. 25, verse 20. nay to an hard heart; they had brazen foreheads, and were ashamed of nothing, and therefore for all the care [Page 594] of them, and the loue shewed vnto them, they went about to stone them to death, had not God protected them that stoode in his cause. Obserue first of all, in that Caleb and Ioshuah rent their cloathes,Doctrine. The faithfull are greeued for the sinnes of others. and fel downe before the Lord (a gesture vsuall in these times) when they heard the blasphemous words of these hypocrites, that the faithful are much grieued euen for the sinnes and rebellions of others. This hath alwayes bene the holy affection of Gods seruants, they haue not onely mourned and lamented for their owne sinnes, but they haue proceeded farther, to take to heart the sinnes of other men, as Lot, 2 Pet. 2, 7. and Dauid, Psal. 119, 136. They that escaped out of the common destruction are described by this note, they mourned and cried out for the abhominations that were committed in the land Ezek. 9, 4. Christ our Sauiour wept for Ierusalem, Luk. 19, 41, 42.
Reason 1 The reasons. First, they know that Gods anger is prouoked for sinne, and his curse falleth vpon the head of the sinner. Ioshua had cause to mourne when he saw that Israel could not stand before their enemies, Ioshua 7, 8. For Achan had sinned against the Lord, and the hoast could not prosper so long as hee remained among them. No maruell therefore, if they be greeued whensoeuer they behold the wrath and iudgements of God procured.
Secondly, if we know their iniquities, and Reason 2 do not mourne for them, they become ours, and we do thereby make them our own. Thus we are made partakers of other mens sinnes. If we mourne for them, they are theirs, not ours: if we do not mourne, they are both theirs and ours. Hence it is that the Corinthians are reprooued, that they sorrowed not for the incestuous person that was among them: yea thē selues were defiled by his sinne, and became as one polluted lumpe with him, as the leauen leaueneth three peckes of meale into which it is put. And we see in the prophet Ezekiel 9, 5. they are smitten that mourned not for the abhominations committed, as well as they that did commit them.
Thirdly, hereby much good and many benefites Reason 3 come vnto our selues. Such are pronounced blessed by the mouth of Christ, Mat. 5, 4. that mourn, whether it be for themselues or for others, or both, for they shall bee comforted. When the heauens water the earth, there followeth a fruitfull increase: but when the earth watereth the heauens, there shal follow a more plentifull haruest of all heauenly spirituall comfort. If any aske when the heauens are watered by the earth, Obiection forasmuch as this may seeme to be out of course, and contrary to the nature of them: I answer, whensoeuer a sinner poureth out the teares of his penitent soule and broken heart into the bosome of God, Answer. then the earth may bee saide to water the heauens. For the teares of the godly fall not to the ground,Cooper vpon Psal. 119. they ascend vpward, they do not descend downward: I vnderstand it of the fruite and benefite of them; the Lord gathereth them when we shed them, as precious pearles, and putteth them in his bottle of remembrance. Euery drop that falleth from a penitent soul, is as a precious pearle:The teares [...] the g [...]the [...] precious pearles. nay more worth then many Iewels of the world. It shall little auaile vs to haue many pearles and Iewels hanging about vs, and to want those that now we speak of. These do not die and perish, but are sowne as good seede in the earth, the fruite whereof is very comfortable, because they that sowe in teares shal reape in ioy, Psal. 126, 5.
Learne from hence the difference betweene Vse 1 the godly and vngodly. The godly mourn for the sinnes of others, as if they were their own, whereas the vngodly make a mock of sin, and can laugh hartily at it, as if it were a matter of merriment and of pastime, Prou. 14, 9. Heere then is a note to know, who are Gods Children, and who are not. When we cannot reforme and amend euill, yet if God haue giuen vs hearts to mourne for it, it is an happy thing for vs, a great blessing, and a good signe that we belong vnto him. Lot dwelt among the Sodomites, they were grieuous sinners against the Lord, & the cry of them was come vp to heauen, he could do no good among them; yet he was so farre from ioyning with them, that hee vexed his soule for them. If we do not follow his example, in vaine we boast our selues to be the seruants of God. This made Dauid say, the zeale of thine house hath consumed me, & the reproaches of them that reproached thee are falne vpon me, Ps. 69, 9, 10. And the Israelites carried into captiuity wept when they heard the insultings and blasphemies of the wicked, Psal. 137, 6. The godly must not say, I will walke in the way of the multitude, I wil ioyne with them, and that it is in vaine to striue against them.
Secondly, see the state of the faithful in this Vse 2 life, somewhat there is alwaies to humble and afflict them, in themselues, or in others.In this life [...] and g [...]efe [...] mingled to [...] ther. The Prophet Dauid testifieth oftentimes his ioy of heart which God gaue him, neuerthelesse this is not found without greefe and sorrow. We haue no ioy without greefe in this world, but they are tempered and mingled together, bitter and sweete one with another, lest in ioy we should be two ioyfull, & in sorrow we should be too sorrowfull, the one seruing to allay the other, and the one making the other profita-Howbeit after this life, when God shall separate the sheep from the goats,After this [...] ioy and g [...] are seuere [...] these affections also shall bee separated, the godly shall haue ioy without greefe, ye vngodly shal haue greef without ioy. To haue ioy without any trouble is not to be looked for vpon the earth, it is the condition of them that are glorified and perfected in heauen. On the other side, to haue greefe and anguish without ioy and comfort, is the miserable condition of them that lye damned and tormented in hell, where is weeping and gnashing of teeth, Math. 25, 30. [Page 595] horrour without release; weeping, but the teares shall neuer be wiped away; fire, but it shall neuer be quenched: this is their cup to drinke, this is their portion to inherite. But the godly vpon earth, haue the gifts of GOD mingled with wants, faith with infidelity, assurance with doubting, hope with despaire, loue with hatred, perfection with imperfection, sanctification with the reliques of sinne, as likewise they haue greefe tempered with ioy, and ioy with greefe. Indeed sometimes they want the sense and feeling of ioy and comfort, but neu [...]r all hope and expectation of them.
Vse 3 Thirdly, we ought much more to mourne for our owne sinnes, otherwise it were grosse hypocrisie to mourne for others more then for our selues, or so much for others as for our selues. It is sufficient that we mourne for other men, whose sins we cannot amend: but more is required to be performed toward our selues; wee must both mourne for them, and amend them. If we can weepe for them, and doe not amend them, our teares are counterfeit teares. Let vs therfore oftentimes examine our selues, how we are affected toward our selues and toward others, and touching our greefe conceiued for our sinnes, and for the sinnes of other men. Let vs marke where we bestow our greatest sorrow, and thereby take notice how it standeth with vs, and so learned to reforme our practise, if we finde it any way to bee amisse. The women that followed Christ our Sauiour to the Crosse, wept for him and thought they had iust cause so to doe; but neuer imagined that they had more cause to weepe for themselues, and therefore he correcteth that practise, Luke 23, 28. Daughters of Ierusalem, weepe not for mee, but for your selues and for your children, &c. We shall all of vs finde cause in our owne selues to mourne and humble our selues for our selues.
Lastly, we ought to haue a care of the saluation Vse 4 of others, and to desire their repentance, otherwise our mourning is idle and nothing worth. He that is entred into the way of saluation himselfe, will both hunger and thirst after the saluation of other. And heereby we may try, whether our mourning for others be sanctified or not. For as there is a carnall ioy, so there is a carnall sorrow: and as there is a naturall ioy, such as natural men haue, so there is a naturall sorrow, arising from naturall causes. If we haue the spirituall & godly sorrow, it will worke in vs a great care and desire of the saluation of our brethren. [...] oecol [...]m [...] [...]omment. [...], cap. As godly sorrow causeth in vs repentance neuer to bee repented off, 2 Cor. 7, 10. so godly sorrow conceiued for the sins of others, will bring foorth an earnest longing in vs to bring them to repentance.
8. If the Lord delight in vs, then he will bring vs into this Land, and giue it vs, a Land which floweth with milke and hony.
9. Onely rebell not ye against the Lord, neither feare ye the people of the Land, for they are bread for vs; their defence is departed from them, and the Lord is with vs, feare them not.
Of the interpretation of these words, wee haue spoken in the former verses. They containe an effectuall exhortation able to stoppe the mouthes of the seditious spies, and to perswade the people to proceed, building themselues vpon the blessed experience of the loue of God toward them, and of his power sufficient to saue them, and ready to stand for thē: and touching their enemies, they should bee assured, they could not preuaile, because God is not among them, he had laid them open to iudgement. The Doctrine.Doctrine. God is a shield to his, but taketh no care nor charge of his enemies. God is a shield and defence for all that are his, but as for his enemies, he taketh no care nor charge of them▪ he leaueth them to themselues, Prou. 30, 5. Exod. 15, 2, and 29, 45, 46. Iudg. 2, 14. Psal. 3, 3, and 18, 2.
The reasons. God is the Captaine of his Reason 1 host, to fight his owne battels against all the enemies of the Church, 2 Chro. 13, 12. Iosh. 5, 14.
Secondly, sinne maketh naked and bare of Reason 2 Gods protection and defence, Exod. 32, 25. when the people had committed idolatry, Moses saw that they were naked, for Aaron had made thē naked vnto their shame among their enemies.
Thirdly, the enemies of God haue forsaken Reason 3 him, and therefore hee will not be with them, because they will not be with him: it is a iust thing that hee should forsake them that haue forsaken him, and that he should not be on their side, who are not on his. They that will not be his people, he will not be their God, Hos. 3, 3, & 1, 9.
From hence it may be obiected, Obiect. Is not God saide to be euery where? Esay 66, 1. Answer. Answer. He is touching his essence, but not in his effectuall working by his Spirit to saue and deliuer. Thus he is onely with the godly. Hence it is, that in the end of this chap. verse 42. the Lord said to the rebellious, Goe not vp, for the Lord is not among you, that ye bee not smitten before your enemies. He was not among these, to fight for them, and to saue them, to defend and deliuer them by his power & great might; otherwise by his essence and according to his nature he was euen among them, as he is also euery where. Thus we see, how God is said to be neere, and how to be farre off.How God is said to bee neere, & how farre off. For while he offereth grace by the ministery of his word, and causeth it to bee preached vnto vs, he is neere vnto vs, Esay 55, 6. Call vpon him while he is neere to wit, while his arme is stretched out to receiue vs; and his mercy is offered to saue vs. Thus God may be saide to be in one place and in one person more then in another, yea in one place and person & not in another: and he is said, sometimes to come, and sometimes [Page 596] to go away, notwithstanding he be euery where essentially, and there be no mutation of place, or shadow of change with him. When he beginneth to worke by his holy Spirit,How God may be saide to come to a people. faith, repentance, and sanctification, in the hearts of his children, he may be said to come vnto them, as Iohn 15, 22. Reuel. 3, 20. And when he preached by Noah to the old world, Christ is said by his diuine Spirit to come among that people, 1 Pet. 3, 19. He went and preached vnto the spirits in prison, which sometimes were disobedient, &c. So likewise his absence or departure, is the remouing of the effects of his presence, to wit his grace and fauour.
Ʋse 1 From hence arise [...] comfort to all the godly, they are safe and [...] vnder the wings of God, he is a buckler round about, he is their castle and their fortresse, whereupon they may be bold and confident in dangers, Psal, 23, 4. No enemy shall hurt them, no danger shall ouerthrow them. The enemies may oppresse them for a time, but God is not farre off: if he be on our side, who shall be against vs?
Ʋse 2 Secondly, woe be vnto all the enemies of God, they cannot stand nor prosper: which serueth to terrifie all euill dooers. They are as out-lawes or rebels, that liue no longer vnder the protection of law or Magistrate: so are the vngodly proscribed of God, and lye open to iudgement. They are as souldiers without weapons, they haue neither shield, nor buckler, nor brest-plate, nor helmet, nor sword; their loynes are vngirt, their feet are vnshod, their heads are vncouered in the day of battell; they lie open as naked men to be wounded and destroied. They haue nothing to defend them or to doe them good, all creatures are against them, nay the Creator himselfe.
Ʋse 3 Lastly, it is the duty of the faithfull to look to their waies, seeing the Lord is with them, and dwelleth among them. He is a God of pure eies, he seeth vs and all our waies; let vs therefore carry our selues vnspotted of the world, and labour to be holy, as he is holy, Leuit. 11, 44. and 19.1, and 20, 7. lest we giue him iust cause to leaue vs. If we haue any friend come vnto vs, we are willing to giue him the best entertainment we can, we are loth to depart from him, we are willing to content him: how much more ought wee to receiue the Lord? for we may expect more of him, and bee assured of defence & protection from him; greeue him not therefore nor his Spirit by our sinnes. So long as they are fostered in vs, he cannot be welcome vnto vs, neither shall we be welcome vnto him. They will driue him away & make him depart from vs. Our bodies should be the Temples of the holy Ghost,1 Cor. 6, 19. and therefore we must remember, that as we are not our owne, but bought with a price, so we ought to glorifie God in our body and in our spirit, which are Gods.
‘10. But all the Congregation bade, stone them with stones: and the glory of the Lord appeared in the Tabernacle of the Congregation, before all the children of Israel.’
These rebels had raged against God, no maruaile therefore if they raged against his seruants, who notwithstanding had not vsed any rigour or force against them, onely they perswaded thē to trust in the promise of God, and boldly to proceed on their iourney toward the Land. But this is accounted as an hainous crime, and they deale with them as men worthy of death, according to the saying of Salomon, Prou. 9, 7. He that reproueth a scorner, getteth to himselfe shame: and hee that rebuketh a wicked man, getteth himselfe a blot. Thus we see how wicked men can abide no reprofe, nay, they cannot suffer a word of exhortation, they cannot abide that others should do better then themselues. Againe, such as are carnal and corrupt, are prone to hatred, malice, and reuenge, yea when no cause of offence is offered vnto them. See also how God protecteth his seruants in times of danger.
But to passe ouer these points, from hence obserue, that such as are Gods seruants,Doctrine. Such as are gods seru [...] shall be e [...] intreated. and stand for good causes, shall be persecuted, maligned, and euilly intreated, as if they were murtherers and malefactours. Though they deserue to be fauoured and loued, yet they shall be hated, cursed, and contemned. So it was with Moses, when he came to Pharaoh, & moued him to let the people goe, Exod. 5, 1, 2, 5, 6. Dan. 3, 19, and 6, 16. Acts 4, 20, 21. and 5, 18. Iohn 16, 2. 1 Kings 13, 4. Thus was it with Eliah and Elisha; thus was it with Michaiah & Ieremy: and thus it was with all the Prophets, Math. 23, 34.
The reasons; because the world hateth the Reason 1 truth, and the professors of it: The Preachers and professours of it, because they manifest & publish the truth, Gal. 4, 16: The truth it selfe, because men loue darkenesse more then the light, inasmuch as their owne deeds are euill, Iohn 3, 19. They are chosen out of the world, therefore the world hateth them; whereas if they were of the world, the world would loue his owne, Iohn 15, 19.
Secondly, Satan is their enemy, and seeth Reason 2 that by them his kingdome is in danger to be ouerthrowne; hence it is, that he rageth and raiseth persecution, that thereby he may stop their mouthes, & stop the course of the truth, Reuel. 2, 10, and 12, 13.
Thirdly, God will haue his seruants tryed Reason 3 in their faith, patience, constancy, and obedience, Reuel. 2, 10. We must learne to walke through good report and euill report, and bee ready to renounce all rather then the truth, which we must buy at any rate,Prou. 23, [...] but neuer sel it though we might gaine all the world, because all such gaine is the greatest losse, Math. 16, verse 26.
The vses follow. First, maruaile not at it whē Vse 1 [Page 597] we see this come to passe: neither condemne the truth, or the professours of it, 1 Iohn 3, 13. Maruaile not if the world hate you. Let vs comfort our selues with this consolation, that it is no rare thing, neither is our case singular, neither do we suffer alone, it hath beene the lot of all Christians, nay of Christ himselfe; let vs not seeke to be better then he was, the seruant may not be aboue his Lord, if they haue persecuted him, they will persecute vs, Ioh. 15, 2. Christ himselfe pronounceth such as suffer for righteousnesse sake to be blessed, for so did they persecute the Prophets that were before vs, Math. 5, 12. Many men in the world are discouraged from godlinesse of life and walking in a sincere profession, because they see the godly persecuted, and the vngodly to prosper and flourish: therefore Iohn doth forewarne, not to maruaile heereat, because this ought not to seeme strange vnto vs, it hath beene so from the beginning, and so it hath continued. The world, though it be full of changes, yet changeth not his nature, neither taketh vpon it any other shape. Wherefore, we must not ceasse from godlines for hatred of the world, but rather goe more zealously forward, remembring the words of Christ, Math. 11, 12. The kingdome of heauen suffereth violence, and the violent take it by force.
Secondly, we must reioyce vnder the crosse, Vse and be glad when we suffer for the truth, not as euill doers, 1 Pet. 3, 17, and 4, 15. but for well doing. So did the Apostles, Acts 5, 41: so did the Hebrewes, chap. 10, 34. They considered with themselues, that they had in heauen a better & an enduring substance, they accounted it a great honour, that they were accounted worthy to suffer for his Name; they knew that they were made partakers of the sufferings of Christ, and that the trying of their faith would worke patience, Iam. 1, 3, and patience, experience: and experience, hope; and hope would not make ashamed, Rom. 5, 4, 5. The cause therefore for which we suffer, must more comfort vs, then the trouble which we endure, dismay vs. God will neuer be wanting vnto vs, by his grace and Spirit, to hold vs vp and to stand by vs, that either we shall escape the hands of the persecuters, or else he will assist vs and strengthen vs in the persecution. The affliction is but for a moment, but ye fruite of it shall remaine for euer.
Thirdly, we must sit downe, and cast our accounts Vse 3 before hand, what our profession will cost, and not thinke with the sonnes of Zebede, to sit down at the right hand, and at the left hand of Christ in his kingdome. Mat. 20, 21, but rather learne of Christ. Lu. 14, 26. to hate father, mother, wife, children, brethren, & sisters, yea his owne life, that he may continue to be his Disciple. When the brethren exhorted Paul not to goe vp to Ierusalem, because a Prophet foretold, that he should be bound & deliuered into the hands of the Gentiles, hee answered, [...] 2 [...], 13. What meane ye to weepe and to breake my heart? for I am ready, not to bee bound onely, but also to die at Ierusalem, for the Name of the Lord Iesus. Here was a christian resolution to vndergoe all tribulations, and resist euen vnto blood, if he were thereunto called. The cause of shrinking back, is this want of fore-thinking.
Lastly, we ought to labour to possesse our Vse 4 soules with patience, and to shew our obedience in suffering, as well as in doing the will of God. There is a twofold obedience required of vs, the one actiue, the other passiue▪ Many thinke themselues discharged of this duty, if they be carefull to do as God commandeth: but they neuer consider that they are bound to glorifie the Name of God by suffering, as wel as by doing. Christ our Sauiour the most perfect patterne of obedience, hath performed the will of God both waies: and this is the substance of the Gospel to teach what he did and what he suffered, Acts 10, 39. Wherefore, let our patient minde also be knowne vnto al mē. Phil. 4, 5. Luke 21, 19.
11. And the Lord saide vnto Moses, How long will this people prouoke me? and how long will it be, yer ye beleeue me, for all the signes which I haue shewed among you?
12. I will smite them with the pestilence, and disinherite, &c.
Now we come to consider how God proceedeth against these sinners; & first touching his threatning, then of his execution of iudgment. He threatneth to sweepe thē away with the pestilence, and so to roote them out vtterly. The doctrine is this: Among other diseases and iudgements sent for sinne,Doctrine. Among other iudgements sent for sinne, the plague is one. the plague and pestilence is one. It cometh not by chance or fortune, but is sent of God into townes and cities, as 2 Sam. 24, 15. The Lord sent a pestilence in Israel, from the morning to the time appointed. Deut. 28, 21, 22. Leuit. 26, 25. Ezek. [...]4, 19. Numb. 16, 46, 47.
The reasons; first, because all diseases & afflictions come frō God, Amos 3, 6, they come Reason 1 not out of the dust, neither arise from beneath the earth, but they proceed frō God. Secondly, the titles giuen vnto them, proue as much; they are called the sword of the Lord, 2 Sam. 24, 16, and the arrow of the Lord, Psal. [...], [...]1.
This teacheth, that the pestilence is not caused onely or chiefly by naturall meanes. but Ʋse 2 the chiefe and main cause is the wrath of God against sinne, Deut. 28, 15. And hence it is, that it bringeth with it horrour and feare, weeping and lamentation, terrour and astonishment, because God striketh the conscience inwardly as well as the body outwardly. Hence it is, that there is remouing hither and thither, flying too and fro, and much amazement in all persons. It is sinne that bringeth all, both publike and priuate calamities: and God is able to finde out our sinnes, and vs in our sinnes. [Page 598] And as we sinne many waies, so he hath many waies to plague vs, and it lyeth in him to punish vs with one or with many of his plagues together. The Lord, if it had pleased him, could haue punished Dauid with these three i [...]gements,2 Sam. 24, 13. famine, the sword, and the pestilence, al together, and his pride and vaine confidence in his owne strength deserued no lesse: but he brought onely one of them, and put him to his choise, whether of them he would haue. We can reason oftentimes among our selues of the causes of the plague, and can tell that it came into such and such places first of all by such a carrier, or traueller, or infected person: neuerthelesse, though it be not to bee denied but there may be such causes, we may not omit or forget the chiefe and principall. And tell me, how came it at the first? and what shall we make the first cause within vs, but sinne, and without vs, but God? No plague beginneth but by his iust and righteous hand, so no plague can ceasse before God will that sent the same. And how is it, that one citty is infected more then another, and one house more then another, and in the same house some are smitten, others are not touched? Is not this the will and pleasure of God also? This then noteth the great folly of such as say, Oh, this is a contagious time of the yeare, when this season is a little ouerpast, that wee may haue some frost, or cold, or winde to purge the aire, you shall see all well againe, time will weare out all. But if God call not backe his hand, and stay his iudgement, no winde, no winter, no weather, no cold shall be able to do vs any good. And therfore we see oftentimes, that though we haue had many nipping frosts, and strong windes, yet this sicknesse hath encreased and not beene diminished.
Secondly, the readiest way to auoide the Ʋse 2 plague, is to abstaine from al those things that bring it, continue it, and encrease it. Men ordinarily do vse sweeping of houses, washing of chambers, cleansing of streetes, perfuming of stuffe, killing of dogges, taking of physicke, and such like: neither doth God condemne or restraine these or any good meanes to releeue our selues, prouided that we trust in God, and not in them: notwithstanding it is certaine, that all mans pollicy without God is able to do nothing. The plague cannot be remoued by any mans industry. We must wash & clense and purge our hearts by true and vnfained repentance,We must remoue that which bringeth the plague Iam. 4, 8. Esay 1, 16. Ier. 4, 14. Ps. 51, 2, 7. All these places shew, how foule and filthy we are by nature. For that which is cleane of it selfe, needeth no washing: but we neede washing and purging, and therefore we must confesse we are vncleane. Nay, no mire is so foule, or dung so filthy as we are through corruption, Iob 14, verse 4, and 25, verse 4. Esay 64, 6. Titus 1, 15. There is no sent or sauour, no carcasse so corrupt and ready to infect, as that which proceedeth from our selues,What it is that doeth chiefly infect. wherby we defile our selues and one another. This Christ teacheth, Math. 15, verse 18. Those things which proceed out of the mouth, come foorth from the heart, and they defile the man. Keepe out sinne from the heart, and the plague shall neuer defile the man: euery one therefore must labour to cleanse the heart.
Thirdly, seeing it is caused by sinne, wee must learne to search and finde out the true Ʋse 3 cause of the plague. The enemies of Gods word will make the Gospel the cause of the pestilence and of all other calamities. So did Ahab & Iehoram make the Prophets the principall procurers of the famine which fell out in their daies, 1 Kings 18, 17. 2 Kings 6, 31. Thus dealt the heathen with the christians that liued vnder the heathen and persecuting Emperours; when any famine, or pestilence, or ouerthrow befell among them, they imputed all to Christians, and cryed out to haue them persecuted and punished, as appeareth at large in the Apology of Tertullian. These are blasphemous mockers and deriders of the holy faith of Christ, which open their mouthes against heauen. The chiefe cause of the plague is the contempt of the word, Ier. chapter 29, 17, 19.
Lastly, euery one of vs must learne how to behaue our selues in the troublesome times of Ʋse 4 this heauy iudgement. We must haue a tender feeling of their distressed condition that lye vnder this greeuous hand of GOD. The Church is compared to a body, wherof Christ is the head, Eph. 4, ver. 16, and the faithfull are members, Romanes 12, 4. 1 Corinthians 12, 12. They make but one body, though they be many different members, and are all vnder one head, and therefore are to helpe one another, to beare one anothers burden, and so fulfill the law of Christ, Galathians 6, 2, 1 Corinthians 12, verse 24. Let vs consider the seuerall duties belonging to seuerall persons in the day of visitation.
The duty of Magistrates, is then especially to see religion established,The duty o [...] Magistra [...] time of th [...] plague. euill doers cut off from the City of God, and all disorders remoued, Psal. 101, 8. They must humble themselues, and cause the people to humble themselues. They must appoint fasting and praier, that thereby they may moue the Lord to call backe his iudgement. We haue a notable example of this in the King of Nineue,Ionas 3, 6 [...] when he feared a generall iudgement to come vpon himselfe and his people, he rose vp from his throne, and laide away his robe from him, he couered himselfe with sackcloth, and sate in ashes, yea he proclaimed that neither man nor beast, herde nor flocke, should taste any thing, and that they should cry mightily to GOD, saying, Who can tell, if God will returne and repent, and turne away from his fierce anger, that we perish not? Ion. 3, 6, 7, 8, 9. Here is a good president for Kings & Princes, what by their owne example & publike decrees they ought to do, that there may be a common humiliation of all estates.
[...] dutie of [...]sters in [...] of the [...]e.It is the duty of the Ministers to preach the worde most earnestly, both the Law and the Gospell, in season and out of season; to perswade to repentance, to comfort the feebleminded out of Gods word, to stirre vppe the poore to patience, the rich to liberality, and all men to compassion and commiseration. It belongeth vnto them as it were to stand in the gappe; they must aboue others pray earnestly to God, Amos 7. verse 25. knowing that the prayer of a iust man auaileth much if it be feruent, Iames 5, 16, 17. So was it with Moses and Aaron, when the plague was begunne, he willed Aaron to take a Censer, who ranne into the middest of the Congregation, and stoode betweene the liuing and the dead, offering Incense, and making attonement for the sinnes of the people, Numbers 16. verse 48.
It is the duty of all parents, to teach and instruct their children from whence, [...] dutie of [...]nts in [...] of the [...]e. & for what causes God sendeth the pestilence, and other calamites, Deut. 6.7. They must goe before them in a good example of life, Genesis chap. 18, 19. and if they should see all other carelesse and negligent in this duty, yet must they say with Ioshua, chap. 24. verse 15. As for mee and mine house, we will serue the Lord. It belongeth vnto them to call their families vnto priuate humiliation, as Ester did, chap. 14. verse 16. and euery day they should offer vp sacrifice for their seruants and children, after the example of holy Iob, chap. 1. verse 5. and pray for their safety and welfare, and euerie day giue thankes for their most mercifull deliuerance, while in the meane season so many fall on their right hand and on their left.
It is the dutie of rich men in time of contagion, [...] dutie of [...] men in [...] of the [...]. to haue as at al other times, so then especially a diligent care of the poore, because then the greatest occasion is offered to doe good. We must not shut them vppe in their houses, and then shut vp our compassion from them, as it were in a close prison without releefe. It is the commendation of the Christian Church after the ascension of Christ, that they had all things common, and no man said that ought of the things which hee possessed was his owne, neither was there any among them that lacked▪ Acts 4, 32, 34. If they did this in the neede of the Church, how much more ought we to prouide for those that cannot prouide for themselues? He is not worthy to beare the name of a Christian, that at such times would withhold things necessarie from those that are withholden from the companie of others. Woe vnto those that would adde so great affliction to those that are deepely afflicted already. The foure Lepers that were put out of the city according to the law, & dwelt apart by themselues at the entering in of the gate for feare of infection, were notwithstanding prouided for in the streight siege of Samaria: so long as there was any thing in the city, they wanted not, but were prouided for, 2 Kings 7▪ 4. So it ought to be among vs.
It is the dutie of the poore & needy to arme themselues with patience,The dutie of the poore and needy in time of the plague. as a shield & buckler in time of trouble; knowing that nothing falleth out without the prouidence & appointment of God. He will not lay more vpon vs then he will enable vs to beare, but with the tentation will make an happy issue, 1 Cor. 10, 13. hee will comfort vs in our tribulation, 2. Cor. 1, 4, and pity vs as a father pities his children, Ps. 103, 13, 14. Hee will stir vp the hearts of others to whom hee hath giuen this worlds good, to doe vs good, who hath the hearts of all in his owne hand. Such therefore ought then especially to giue themselues to prayer vnto God; they must also beare themselues thankfully to men that haue bene raised vp to shew compassion toward them, but aboue all to God himselfe, from whom euery good gift commeth, Iam. 1, 17.The dutie of such as are taken with the pestilence. The duties of such as are taken with the pestilence are also to be considered. They must consider that their sins haue deserued that iudgement, that God thereby calleth them to repentance, stir [...]eth them to praier, exerciseth their faith, driueth thē from security, weaneth them from the loue of the world, and bringeth them to a loue and desire of heauen. Such must renounce all confidence in the flesh, and commit themselues wholy to God, not doubting of his mercy: they must set their houses in order to auoid contention, they must giue testimony of their faith in their sicknesse, and stir vp those that are about them and come to visit them, to the feare of God. Especially let them take heede they doe not accuse God of dealing hardly and rigorouslie with them, because he striketh thē while he letteth others to escape: but let them stoope downe to his correction, & submit themselues to his heauenly pleasure with all reuerence. Lastly,The dutie of all men in time of the plague. it is the duty of all men to make solemne profession of their humiliation & repentance, humbling themselues before God by fasting and praier, against whom they haue sinned,Exod. 15, 26. 1 Kin. 8, 38. Al brauery and excesse ought then to be laid aside, all riotousnesse and luxuriousnesse should be banished far from vs, Esa 22, 12, 13, 14. The Prophet Amos reproueth the rich, & crieth out earnestly against their senslesnesse, liuing in all kind of pleasures and delights, & nothing at al regarding the affliction of Ioseph chap. 6. So was it with the rich Glutton in the gospel, though he saw Lazarus lye at his gate in great misery, yet he was clad in purple, & fared deliciously euery day, Lu. 16, 19. such is the pride and delicacy of our times, y• albeit God sweep away many with his fearful visitation, and the cry of the poore at such times bee verie great, that it might euen moue the stones to relent, and that it soundeth with a shrill voyce in the eares of men and ascendeth vp to God, yet the greatest sort are nothing moued: the Lord of hosts calleth to weeping and to mourning, & to girding with sackecloth, and behold ioy and gladnes slaying Oxen and killing sheepe, eating flesh [Page 600] and drinking wine; let vs eate and drinke, for to morrow we shall die. No man almost will diminish any thing of his brauery in apparell, of his daintinesse in fare, of his costlinesse in furniture, and of his excesse in all things. Let all such as feare God, think vpon the euill day, & prepare themselues against the time of affliction, & stoop vnder the mighty hand of God.
[I will disinherite them, and will make of thee a greater Nation and mightier then they.] A most fearefull threatning. It is a sore punishment when the father is constrained to disinherite his sonne, Gen. 49, 3, 4, but much sorer when he must disinherite all of them. God threatneth in this place to disinherite thousands of Israel, and to make of Moses a mighty Nation. And as Iohn Baptist said to the Pharisies and Sadduces that came to his baptisme,Math 3, [...]. that God was able of those stones to raise vp children vnto Abraham, so doth the Lord say to Moses, that he would destroy that whole people, for whom he had praied before, chap. 10, 36. Returne, O Lord, to the many thousands of Israel: but of him hee would raise vp a great and a mighty Nation. This threatning we must vnderstand conditionally, except his anger be appeased at the prayer and intercession of Moses. The threatnings of God are twofold, some are peremptory and absolute, neuer to be reuoked, as it is said of ye lawes of the Medes & Persians, that they could not be changed: as Gen. 2, 17. If Adā had praied al the daies of his life, that he might not die, but returne to his former condition, the sentence of God had not bin reuersed. The like we see concerning Moses, Numb. 20, 12. God threatneth that he should neuer enter into the Land of promise: Moses vnderstanding the threatening conditionally,Deut. 3, 26. besought the Lord, that he might goe ouer Iordan into that Land, but the Lord was wroth with him and would not heare him, but saide vnto him, Let it suffice thee, speake no more vnto me of this matter. The same we might say of Dauid, he receiued a threatning against his sin, that the childe conceiued in adultery should die, 2 Sam. 12, 14, neuerthelesse he besought God for the childe, with fasting, weeping, and praier, v. 16. he said, Who can tell, whether God will be gracious to me, that the childe may liue? Notwithstanding, according as the Prophet had denounced, the childe died. So then, we see that some of Gods iudgements denounced against the sonnes of men are absolute and irreuocable, and must take effect: other of them are limited with a condition, and vpon humiliation and repentance are changed & altered; and so it is with the promises of God, some of them are absolute, and some are with condition. Such as concerne saluation and are necessary to eternall life, are promised absolutely in respect of God;Doctrine. The threatenings of Gods iudgements are conditionall. such as are temporall and belong to this present life, are promised conditionally. We learne from hence, that the threatnings and denunciations of Gods iudgments are for the most part conditionall, not absolute, toward his people, and to be vnderstood with this exception, except they repent and amend. This condition is sometimes expressed, and sometimes vnderstood. It is set downe expresly, Ier. 18, 7, 8. Sometimes it is suppressed and vnderstood inclusively, Gen. 6, 3.
The reasons: First, because after threatning, Reason 1 if repentance follow, it causeth forgiuenes of sin, and taketh away the cause of punishment. Sinne is the cause of Gods iudgements: if the cause be remoued, the effect will ceasse, Ezek. 33, 14, 15. Whē I say to the wicked, thou shalt surely die; if he turne from his sin, and do that which is lawfull, &c. he shall surely liue, he shall not die.
Secondly, God is a gracious God, of great Reason 2 long-suffering, and of much patience, and vnspeakable kindnesse, ready (though much moued) to receiue to mercy as soone as we return to him, Ier. 3, 12. He promiseth mercy to them that repent; his anger shall not fall vpon them that returne, because he is mercifull and will not keepe his wrath for euer.
Thirdly, this is the end that God aimeth at Reason 3 in all his threatnings, not the destruction of them that are threatned, but their amendment, Ezek. 18, 23. Haue I any pleasure at all that the wicked should die, saith the Lord God? and not that he should returne from his waies, and liue? and ch. 33, 11. Why will ye die, O house of Israel?
The vses. First, consider that in the greatest Vse 1 and most fearef [...]ll threatnings of Gods heauy iudgements, the [...]e is comfort remaining, and hope of grace and mercy to be found, there is life in death, and health in sicknesse, if we can change and amend. Thus do the Princes of Iudah profite by the threatnings of the Prophet, when he had threatned desolation of ye Lords house, and the destruction of the whole Land, for which the Priests and people would haue put him to death; they pleaded the practise & example of good Hezekiah, for the comfort of themselues and the people of his time, and thereby stirred vp themselues to feare ye Lord, and to turne from their euill waies, Ier. 26.18. The place is worthy to be considered, where the Princes shew that Ieremy did no more thē Micah had done before him, yet Hezekiah and all Iudah did not put him to death, but feared the Lord and besought him of mercy, and the Lord repented him of the euill which he had pronounced against them. But it may be obiected,Obiectio [...] If God threaten one thing and doth another, it may seeme his will is changeable, and that he hath two wils. I answer, Answer. the will of God is one and the same, as God is one: but it is distinguished into that which is secret & reuealed, as the Church is sometimes visible, and sometimes inuisible, yet but one Church. The secret will is of things hidden with himselfe, and not manifested in the word. The reuealed is of things made knowne in the Scripture▪ Deut. 29, 29. and by daily experience. The secret is without condition, the reuealed with condition, and therefore for the most part it is ioyned with exhortation, admonition, instruction, [Page 601] and reprehension. But no man is exhorted and admonished to doe his secret will, because no man can resist it, the reprobate and diuels themselues are subiect vnto it, and must performe it, Rom. 9.19.
Vse 2 Secondly, it is the duty of the Ministers to propound the threatnings of GOD with such conditions, prouoking and perswading all men to repentance and amendment of life, offering grace and mercy to the humble and broken hearted. [...] 1, 4, 14. [...]2.3. Esa. [...], 16. They are to preach not onely the law, but likewise with the law ye Gospel. And thus they are said both to bind and loose, both to retaine sins and to forgiue. For as Eliah by his earnest and zealous prayer did both shut vp the heauens, [...] 4.25. Iam. [...], 18. and open the windowes of heauen, so that it gaue raine, and the earth brought forth her fruit: so the Ministers of God by their earnest & zealous preaching, do shut vp the kingdome of heauen against all obstinate persons, [...]th. 16.19. and also open the heauens to such as are penitent. To propound the threatnings of God without condition, is to bring men to despaire, and to take from them all hope of mercy and forgiuenesse.
Thirdly, it is the duty of the people, whensoeuer Vse 3 they heare the theatnings of God, to stirre vp themselues to repentance, thereby to preuent his wrath, and to stay his iudgements. Let vs take heed, we doe not rush on, as the horse in the day of battell, [...] 12.11, 12. to our destruction. And thus haue ye seruants of God vnderstood his threatnings, and accounted them as a Sermon of repentance, as we heard before of Hezekiah king of Iudah, and all Iudah with him, when Micah the Morashite prophesied, saying, [...] 26.18. Thus saith the Lord of hostes, Sion shall bee plowed like a field, & Ierusalem shall become heaps: they fell not into desperation, neither concluded an impossibility of obtaining pardon and the continuance of the Temple, of the citie, and of the whole kingdome, but besought the Lord, and feared his Name, & the Lord repented him of the plague which he had denounced against them. And no maruell that this godly king conceiued the meaning of the threatning in that manner, for so did the King of Niniueh, an heathen and idolatrous king vnderstand the threatning of Ionah no otherwise. Who can tell if God will turne and repent, [...] 3, 9. & turne away from his fierce anger, that we perish not? Thus also did Hezekiah before named vnderstand the message sent to him from God by Esayah, when he was sicke vnto death: [...]. 3 [...].1.2. Set thine house in order, for thou shalt die, and not liue; and therefore he turned his face to the wall, and prayed to the Lord of life. Let vs make this vse of the Ministery of the word, and of all the threatnings contained therein, to bee stirred vp to repentance and obedience, lest we be destroyed. If there be no change in vs, let vs looke for a change from God: and he will neuer change his threatnings, except we change our liues and conuersations.
Vse 4 Fourthly, seeing the threatnings of God, suppose a condition, we must also know how we ought to vnderstand his promises, to wit, with a condition. The threatnings of GOD haue a condition of repentance: the promises haue a condition of faith and obedience.Esay 1.19. God hath made many mercifull promises vnto vs in his holy word howbeit he hath no otherwise bound himselfe vnto vs, then wee will acknowledge our selues bound in duty to serue him.
We must not only consider what God promised to vs, but withall remember what he requireth of vs. Hence it is, that ye Prophet saith, I will speake suddenly concerning a nation and concerning a kingdome to built it and to plant it: Ier 18.9, 10. but if it doe euill in my sight, that it obey not my voyce, then will I repent of the good, wherewith I saide I will benefite them. He hath promised to loue vs, but he requireth at our hands, to loue him againe. He hath promised to forgiue vs our trespasses, but he chargeth vs to forgiue them that trespasse against vs. He hath promised to be a Father vnto vs, but he looketh for at our hands that we walke before him as obedient children.
Lastly, if God threaten and no repentance Vse 5 followeth, then certainely the threatnings pronounced will come to p [...]sse. God threateneth not in vaine, he terrifieth not without cause. If we doe not preuent them, they will preuent vs and take vs away suddenly. See the fearefull examples of the flood, of Sodome, of the destruction of the ten tribes, of Ierusalem and of the Iewes, of the seuen Churches of Asia, and other Churches planted by the Apostles, supplanted in the wrath of God; all assure vs of the truth of this point. Consider our owne wayes in our hearts. We liue where wee heare the fearefull iudgements of God daily and deseruedly threatned against vs for our sinnes, and namely for the contempt of the Gospel in all places and among all persons, there followeth little repentance and amendment of life; nay, it seemeth that God hath blinded our eyes and hardned our hearts,Matth. 13.1 [...]. lest we should returne and be saued. What will folow, nay what must necessarily folow, whosoeuer hath halfe an eye may easily perceiue. Yet see how we deceiue our selues with flattering words, as Ier. 7.4 they said,The veine [...]onfidence [...] [...]lish Go [...]pel [...]s. The Temple of the Lord, the Temple of the Lord: so wee can say, Tush, The Gospel, the Gospel, it can neuer be rooted out from among vs, Popery shal neuer bee established any more. But what doe we glory so much of the Gospel? or why doe we put confidence in this tule? For this Gospel shall bee a witnesse and giue in verdict against vs, and as an vpright iudge condemne vs. And what is vnpossible vnto God? what cannot his power, what may not his iustice doe? such as beleeue not the trueth but haue pleasure in vnrighteousnes,2 The. 2.11, 12 shall bee damned Can we challenge to our selues any more then Gods owne people, that had the law and the Prophets, the Temple and the sacrifices, the [Page 602] Arke and the Couenant? or more then the Churches of Asia, and other founded by the Apostles? who seeth not a generall coldnesse, a palpable deadnesse, a fearefull declining and falling backeward generally in all places? All which make a preparatiō to apostacy. Papists euery where encrease, and are winked at: th [...]y haue beene threatned with enditements, forfeitures, and imprisonments, but they liue at ease, grow rich, haue great friends, and laugh all their enemies or opposites to scorne. Such as haue beene zealous, decay: godly parents faile, and a crooked generation ariseth after them: ignorance aboundeth: wickednes hath the vpper hand; and he that setteth himselfe against euill, maketh himselfe a prey, Esay 59.15. Atheists swarme euery where, and lift vp their hornes on high: the people for the most part are fit for any change, to professe Christ, or antichrist, to worship God in truth or in an Idoll.
13 Then Moses said vnto the Lord, Then the Egyptians shall heare it (for thou broughtest vp this people in thy might from among them:)
14 And they will tell it to the inhabitants of this land: for they haue heard that thou Lord art among this people, that thou Lord art seene face to face, &c.
To the former threatning is annexed an excellent prayer of Moses made in behalfe of the people. We haue not many of his prayers recorded in Scripture: but such as are left vnto vs, are most worthy and heauenly, testifying that he had the spirit of supplication in a plentifull measure, and therefore no maruell, being so excellent, if they were also very effectuall. Whereby we see, it is not for nought, that he is said after a sort to haue bound or chained the hands of God, Exod. 32.10. and to haue preuailed more by his word then Ioshua by his sword, by his prayers, then the hoste of Israel by their weapons of warre, Exod. 17.11. And in this place, after that God had threatned to make a generall hauocke and destruction of this stubborne people, as a man wipeth a dish and turneth it vpside down, he standeth in the gap to turne away the wrath of God, Psa. 106 23. which otherwise as a mighty flood would breake in vpon them, and beare downe all before it. Whereby it appeareth, that the words in the former threatning were not vttered definitiuely, but conditionally, to wit, if Moses did not make intercession for them, and stand betweene God and his people. For if they had beene spoken simply, or beene vnderstood to be spoken in that sort, Moses ought not to haue prayed for them, but to haue giuen place to the threatning, and rested in the decree and determination of God, submitting himselfe to his holy will and pleasure. But he was stirred vp thereby to seeke and to sue for pardon for them, and therfore he vnderstood the same conditionally.
The summe and effect of the prayer is,The summe o [...] the pra [...] of Moses. that GOD would not destroy his people vtterly according as he had threatned; and he moueth him to shew mercy toward thē by three reasons. The first is drawne from the consideration of the enemies of the Church, that they might haue no occasion to reproch the holy Name of God, and to tread his glory (which is higher thē the heauens) vnder their feet, taking occasion thereby to blaspheme him, if he should destroy his people, which he with a strong hand had brought out of Egypt Exod. 32.12. Deut. 9.28. and 32.27. The second reason is drawne from the nature and essentiall properties of God, he is of long-suffering and great mercy, &c. The third is taken from the former works and examples of his great goodnesse, wherein he moueth God to pitty them, seeing he had oftentimes before shewed fauour toward them: all which had beene vtterly lost, if he should vtterly destroy them. Out of these words, as also out of all the reasons vrged by Moses, in generall we learne,Doctrine. The mea [...] to reuoke Gods iudgements, is [...] and vnfa [...] prayer. that the ordinary meanes and ready way to reuoke and call in Gods iudgements, is true, hearty, and vnfained prayer, whensoeuer his hand in any sort lyeth heauy vpon vs, Ps. 107.6, 13, 19, 28. and 106.23. Iam. 5.17, 18. Numb. 12.13. 1 King. 8.33, 35, 37, 44.
The reasons. First it is profitable to all Reason 1 things, and is of force to obtaine euery good thing: and if euery good thing, then also to remooue euery euill thing from vs; It obtaineth blessings of al sorts, publike and priuate, spirituall and temporall, for our selues and for others, touching this life and a better, Ioh. 16.23. In that day, ye shall aske me nothing: Verily, verily, I say vnto you, Whatsoeuer ye shall aske the Father in my name, he will giue it you. Where we see the generality of the promise, confirmed by a vehement asseueration. Secondly, prayer Reason 2 obtaineth the pardon & forgiuenes of sins, Act. 8.22. Iam. 5.15. 1 Ioh. 5.16. and sinne is the true and proper cause of all iudgements whatsoeuer: if then it obtaine the remoouing of the cause, it shall also obtaine the taking away of the effect. For the cause being remoued, the effect wil ceasse. Thirdly, it is so mighty Reason 3 that it is able to throw downe ye fastest hold and surest possession that Satan hath gotten: Paul hauing shewed that we wrastle not with flesh and blood, that is, not onely, or chiefly with them, but with principalities & powers, and spirituall wickednesse in high places, prescribeth this as a meanes to subdue and ouercome them. And Christ our Sauiour telleth his disciples,Ma [...] 17.21▪ Ephes. 6.1 [...] that this kind goeth not out but by prayer and fasting. If then it be able to cast him out with all his forces, it is more able to preuent iudgements threatned, or to remooue them when they are inflicted.
But against this point, many things are obiected; Obiect. 1 first it is said in general, that the prayers of many are fruitlesse: that they call vpon God, but can receiue no answer; To this I answer, [Page 603] Many make their prayers vnprofitable, [...]swer. because they pray amisse, Iam. 4.3. the fault is in themselues, not in God. Againe, albeit he doe not heare and helpe his seruants presently, yet he doth it, when the doing of it is better, both in respect of his owne glory and our owne good. He best knoweth the times and seasons which he keepeth in his owne power, Act. 1.7. Heb. 4.16. For this cause, hee would not by and by worke a miracle at the request of his mother, Ioh. 2.4.7. nor heare the Canaanitish woman at the first Mat. 15. but delayed her sundry times. Lastly, it falleth out oftentimes, that when the faithfull aske one thing, he granteth them another, fully equiualent to that and sometimes farre better; and thus hee heareth them, 2 Cor. 12.8, 9. Mat. 26.39. Paul prayed against a tentation, hee hath grace to withstand and resist it: Christ Iesus prayed to hand the cup of the Crosse remooued: he must drinke of it, but hee hath strength sufficient giuen him to ouercome it. God therfore heareth our prayers, when he giueth vs as good a blessing or a better, though we obtaine not the particular which we desire.
Obiect. 2 Againe, it may be said, Moses prayed that he might enter into the land of promise, and yet was not heard, Deut. 3.25. of which we spake before. [...]wer. I answer, he prayed after a sort against the expresse will of God, onely he was ignorant whether the threatning were conditionall. Besides, we cannot say that this was altogether friuolous and fruitlesse, because he obtained to see the Land, so that albeit he did not set foot in it, yet the Lord shewed him all the land to his great comfort, & strengthning of faith: so that in effect he said or else might say with Simeon, Luk. 2.29, 30. Lord now lettest thou thy seruant depart in peace, for mine eyes haue seene thy saluation.
Obiect. 3 Thirdly, we heard before, that Dauid prayed for the restoring of his child to health whē it was sicke, yet the child dyed, and he was not heard, [...]wer. 2 Sam. 12.16. Answer. He was not heard in that one particular: howbeit afterward God gaue him another sonne, another sonne by the same mother, another sonne that sate vpon his throne after him. Againe, God had mercy on the soule of the child, of which he was perswaded, because he saith, I shall go to him, but he shall not returne to me, 2 Sam. 12.23. so yt his prayer was an acceptable sacrifice to God, & a profitable sacrifice to himself
Obiect. 4 Lastly, it may be obiected, that God (who hath no greater to sweare by) sweareth by himselfe, that though Moses and Samuel stood before him, yet his mind would not be toward this people, Ier. 15.1. and though these three, Noah, Daniel and Iob were in the land, they should deliuer but their owne soules, &c. Eze. 14.14. they should deliuer neither sonnes nor daughters, [...]er. verse 16. I answer, this is nothing to the purpose, for heerein nothing is expresly affirmed, but the matter is onely supposed, as 1 Cor. 13.1, 2. Againe, it is said expresly, that they should deliuer their owne soules, and therefore we cannot say, that their prayer is without profit. Now let vs proceed to ye vses.
First, we may hence conclude, that great is the vse, vtility and necessity of prayer in the church, greater thē of the Sun in ye firmament. Vse 1 For what haue we left when God is offended and prouoked, but this? when this is rightly performed, it calleth in his wrath gone out against vs. Neuerthelesse, the Apostle requireth two things to make our prayers effectuall and of great profit toward vs: the one in respect of the person that prayeth, the other in respect of the prayer of the person. Touching the person of him that prayeth, if he desire to haue his prayer heard, hee must be iust & righteous; it is not the prayer of euery man whatsoeuer he be that auaileth much, but the prayer of a righteous man, that feareth God, that beleeueth in Christ, that serueth him in spirit and truth, and walkes before him in holinesse and righteousnesse of life; these are they whose praiers pierce the heauens, and preuaile much with the Almighty. This is taught in many places of the word, Psal. 34, 15, and 145, 19. 1 Pet. 3, 10. 1 Tim. 2, 8. Prou. 15, 29. The praiers of such, are like to Iacobs ladder which was set vpon the earth, and the top of it reached vp to heauen, Gen. 28, 12. so do the praiers of the faithfull, they are made on earth, but they reach vp to the clouds, nay to heauen, and come into the presence of God himselfe: our praiers ascend to him, and his graces descend to vs. On the other side, as the praiers of the righteous are most acceptable to God & profitable to vs, so the praiers of the wicked and vnrighteous are most abhominable.Prou. 15.8. and 21.27. and 28.9. Esay 1 11. and 66.3. Amos 5.22. Ier 6.20. and 7.22 Ezek. 8.18. Mich. 3.4. Ioh. 9.31. As the one sort are sweet in the nostrils of God, and ascend as incense, so the other are vnsauoury, and stinke worse then dung and mire in his sight. Wherefore let not the vngodly men perswade themselues of Gods fauor, or think he any whit regardeth the words of their mouthes: for such as incline their hearts to wickednesse, the Lord will neuer heare them. Againe, our praiers must be feruent & earnest, they must be kindled with a burning zeale against all coldnesse, they must flow from vnfained faith against all doubting and wauering,Luk. 11.6. and 18.3. and 21.36. Ephe. 6.18. 1 Thess. 5.17. Matth. 15.25, 26, 27, 28. they must be continued with great constancy and perseuerance against all wearinesse and giuing ouer before we haue obtained. As then hee that prayeth must be righteous, so must his prayer be feruent, if he will obtaine any thing at the hand of God.
Secondly, hence ariseth great comfort to Vse 2 the people of God that grone vnder affliction and are ready to sinke downe vnder an heauy burden. Let none of Gods seruants despaire of helpe, but hope in God, who hath left vs this as a plaster to heale all our wounds, or as a medicine to cure all our diseases. Hence it is, that the very infidels by light of nature and other superstitious persons haue confessed this truth, that haue not yeelded to the truth of [Page 604] God. The Marriners, that were ignorant of the true God, cryed vnto their gods, when the sea wrought and was tempestuous against them, Ion. 1.5. and the shipmaster stirred vp Ionah to pray to his God, if so be that God would thinke vpon them that they perish not, ver. 6. Pharaoh the king of Egypt, knew that the prayers of Moses and Aaron, the holy seruants of God, were very profitable and acceptable;Exod. 8.8. and 9.27 and 10.16, 17. therefore he sent for them and desired them to pray for him, when the plagues of God lay vpon him and his people. This also did Ieroboam, that wicked king that made Israel to sinne, know and vnderstand; for when his hand was dryed vp, which he thrust out to lay hold on the Prophet of God,1 King. 13.6. Ier. 42 2. Act. 8.24. hee desired him to pray that it might be restored. If these haue confessed ye benefit of prayer, how much more ought we? though there be an infinite distance betweene heauen and earth, between God and man, yet heareth he from his holy hil the supplications of his righteous seruants powred out before him. Affliction taketh away all comfort and ioy from the sonnes of men, that are vnregenerate: when they are pinched with pouerty, with famine, with misery and calamity,The behauiour of the wicked in time of affliction. they are quite out of heart, they distrust, they despaire, they fret & fume, they mutter and murmure against God. They haue no hearts to lift vp vnto him, neither can they runne to the throne of grace to find mercy in time of need, but doe oftentimes blaspheme the God of heauen, and repent not of the workes which they haue wickedly committed. They would faine haue some comfort in their sorrows, but they know not of whom to seeke it, or where they shall find it. Hence it is, that they runne to musicke and instruments of delight, to wine-tauernes, to strong drinke, to euil company, and some to witches and enchanters, which they call cunning men, and cunning women. But the seruants of God which haue learned better things,2 Cor. 1.3. know that God is the Father of all comfort and consolation, and therefore they fly vnto him by prayer, who is able to deliuer their soules from death, their eyes from teares, and their feete from falling, Psa. 56.12, 13. and 116.8. In troubles therefore, if wee call vpon him, we haue his promise (surer then the heauen) that he wil helpe vs and send vs a ioyfull deliuerance.
Vse 3 Lastly, let vs from hence be mooued to be diligent in this duty, and not to giue ouer till the God of blessing powre downe a blessing vpon vs. How heauy soeuer his hand be, and how long soeuer, in continuance yet if we can call vnto him, wee are safe.
Wofull were our condition, if we should cry and there were none to heare: but it is otherwise with vs, we doe not so soone call, as he is ready to answer. A poore silly lamb entangled in the bushes and brambles, if it can but bleat, the shepheard will quickely helpe it: so if we be the sheepe of Christ, and can call vnto him, the good shepheard of the sheepe will by and by heare vs: if we can lift vp our voyce to him that sitteth in the heauens, hee will soone free vs and deliuer vs out of our affliction. So long as we haue a mouth to speake, he hath eares to heare: and when the tongue cannot, if with the heart we can sigh to him, he vnderstandeth that language, and we shall be sure of helpe, as Abraham gaue ouer asking, before God gaue ouer answering, Gen. 18.32, 33.
15 Now if thou wilt kill all this people as one man, then the nations which haue heard the fame of thee will speake, saying,
16 Because the Lord was not able to bring this people into the land which he sware vnto them, therefore he hath slaine them, &c.
Now let vs come to consider the parts of the prayer as they lye in order. And first we may not thinke that we haue the whole praier which Moses vttered,We haue o [...] ly the substance of [...] prayer. and that he deliuered it in no moe words: for it appeareth by the abrupt beginning, ver. 13. that he had spoken somewhat before: but this is onely the substance of the prayer, and hath the chiefe reasons which he vsed. The first argument is very forcible and effectuall, and largely pressed vpon God, which sheweth that ye nations round about had heard of their deliuerance out of Egypt, the Canaanites had heard that God was among his people with his word, with his presence, with his authority, with his signes and miracles: if then God should deliuer them to death, these cursed nations would reuile the Name of God, and accuse him either of impotency or of tyranny: that by reason of his hatred toward thē, he would not, or of his weaknesse he could not bring them into the land of promise; whereupon he concludeth that it were far better for God, to free his name from such blasphemous reproches by sparing his people. Moses neuer once offereth to plead for pardon through any thing yt was to be found in the people themselues, he confesseth that there was matter enough in them to haue remoued them long agoe out of the world: but he lifteth vp his eies vnto heauen, and desireth God to looke vpon himselfe and to haue respect to his owne name, lest the infidels and idolaters shold take occasion by the destruction of the Israelites to blaspheme him.The fore [...] the reaso [...] that Mose [...] feth to [...] God to p [...] don the [...] How forcible this reason is, and how powerfully it pierced as I may say the eares, nay the heart of God, appeareth notably by the mouth and confession of God himselfe: I would make the remembrance of them to ceasse from among men, were it not that I feared the wrath of the enemy, lest their aduersaries shold behaue thē selues strangely, and should say, Our hand is high, & the Lord hath not done all this. What was it then that hindered him from putting out their name from vnder heauen? Not that they were not worthy to perish, but it would haue opened the mouthes of the infidels to scoffe at God whom they serued, and at his religion [Page 605] which they professed. They would haue said, Where is the God that hath maintained them so long? is he fallen asleepe? or is he in a farre iourney? [...]trine. or what ayleth he, that hee succoureth them no more? [...]eueth to mer [...] put him [...]ind of [...]wne [...]e and [...]. We learne from hence that it is a good plea to mooue the Lord to shew mercy, euen for his glory and his owne names sake, Iosh. 7.8, 9. Psal. 79.8, 9, 10. and 115.1. Dan. 9.19.
The reasons follow. God doth not bestow any thing to any other end then this, [...]son 1. be aimeth at this marke and hath respect to his own glory, both in giuing and forgiuing, Esay 48.9. Prou. 16.4. and therefore ought we also to set the same end before vs in prayer. The Lord in all his actions of mercy and iudgement hath euermore a speciall respect to the promoting of his honor, and the maintaining of his owne glory, Exod. 9.6. Rom. 9.17. Exod. 32.11, 12. Secondly, the seruants of God haue beene so farre carryed with a desire of promoting and preferring of it, as that they haue preferred it before their owne life, nay before their owne soule and saluation when they haue come in comparison together, [...]. 32.32. [...]. 9.3. as appeareth in Moses, and in Paul. Thirdly, Gods glory is most deare to himselfe: if then we will bee his children, tender & deare vnto him, we must follow his example, we must prize that at the highest rate which he prizeth aboue all, we must loue that which he loueth,48.11. and that ought to bee most deare vnto vs which is most deare to him.
Ʋse 1 The vses. This reproueth the most part of the world, who neuer set this marke before them to ayme at, nor intend the glory of God in their prayers, but the fulfilling of their own wils and desires, and the satisfying of their owne gaine and profit. It is nothing precious vnto them, but lesse regarded then their owne names. Euery man naturally regardeth himself and magnifieth his owne name, but the name of God neuer goeth neere them. Ioshua hath relation to such a point as this, when he saith, speaking of the Canaanites and all that inhabited the land, [...].9. They shall cut out our name from the earth, and what wilt thou doe vnto thy great name? Salomon teacheth in the Prouerbes, that a good name is rather to be chosen, [...].1. then great riches, and louing fauour rather then siluer and gold, [...] 2. & it is better then a precious oyntment; but if we speake of the Name of God, which is glorious and fearefull, Deu. 28.38. it ought to be more deare vnto vs then all the siluer & gold, then all the Iewels & precious stones wc worldlings make their heauen and happines.
Ʋse 2 Secondly, let vs in all distresses and troubles be comforted with this consideration, that he will respect his owne glory, and therefore the good of his Church. For the preseruation of the Church, and the aduancement of Gods glory are ioyned together. He will neuer forsake those yt are his, in prosperity or in aduersity: because if he should any way faile of his promises, he should lose much of his own glory, which is vnpossible. The Church shall neuer sinke vnder the burden that lyeth sore vpon it It is like the bush that burned, which Moses saw in the wildernesse while he fed the sheepe of Iethro his father in law, it flamed but it consumed not: whereby God declared the low ebbe of the church into wc it was brought, distressed in Egypt, but it should not be destroyed; he that dwelled in the bush preserued the same, Deu. 33.16. If then the glory of God shall neuer faile, the gates of hell cannot preuaile against the Church.
Lastly, we must giue no occasion of causing Ʋse 3 the name of God which is holy in it selfe, to be blasphemed. Let vs be no means to make it euill spoken off, but labour by all means to be instruments of setting it forth. Blessed are such as any way aduance it. Euery one should aime at it, high and low, rich and poore, master and seruant, husband and wife.Matth. 5.16. 1 Tim. 6.1. Tit. 2.5. Phil 2.15. Iosh. 15.8. 2 Sam. 12.14. Rom. 2.24. Verse 17. Verse 18. Euery one may gaine some glory to God, how meane soeuer his place, how simple soeuer his calling be. The Apostle chargeth the Iewes, that through thē the Name of God was blasphemed, because they had the law and made boast of God, they knew his wil and were instructed in the word. For as wicked children doe dishonour and discredit their parents, 1 Sam. 8.3. so it turneth after a sort to Gods discredit in the world, when they which are called the children of God, and named by the name of Christ, doe liue vnworthily so high and holy a calling. There is none that liueth in the Church, albeit in the poorest and lowest calling, but if hee professe Christ, and walke not according to his profession, he causeth the Name of God to be euill spoken off: the seruant that hath the meanest office, if he will be thought religious and haue the Gospel in his mouth, and do not performe the duties of his calling with great care and a good conscience, hee causeth the Name of God and his doctrine to be blasphemed, 1 Tim. 6.1. The higher & more eminent any mans place is, the more scandal he giueth and the greater occasion of greefe to the godly, of hardning to the wicked, and of dishonor to God. Let a man be as prophane as may be, that neither feareth God, nor reuerenceth man, let him liue in the grossest sinnes that can be committed or named; let him bee an open blasphemer, a contemner of the word, a prophaner of the Sabboth an abuser of the Sacraments and of all good things, there is commonly no great matter made of it, he is neither reproched, no reproued. But let one that professeth religion bee suddenly ouertaken thorough infirmity in any sinne or purpose of sin, not onely he is taunted and traduced by the prophane multitude, but the truth of God and the profession of the trueth, nay the God of truth is euill spoken off, dishonoured and blasphemed. These things ought to goe neere vs, euen to the heart, and to make vs watchfull ouer our wayes: seeing wee haue those that watch ouer vs, to see if they can haue ought whereof to accuse vs.
17 And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying,
18 The Lord is long suffering and of great mercy, forgiuing iniquity and transgression, and by no meanes clearing the guilty, &c.
In these words we haue the second reason drawen from the consideration of the nature or being of God, which is seene by shewing mercy and iudgement, both which are in his hand, mercy to his owne people, iudgement to his enemies. This description is taken out of the booke of Exodus, chap. 34.6. very comfortable to afflicted and distressed consciences. So Ionah 4.2. first he is said to be long suffering; then, of great mercy, and thirdly forgiuing iniquity and transgression. If any aske. Is he onely mercifull? is he not also iust? The answer is, he wil by no meanes cleare the guilty, but will visite the iniquity of the fathers vpon the children. But of this latter clause we shall speake afterward, verse 33.34. Out of the former, Doctrine. God is of great patience and much long sufferance. note, that it is the property of God to be alwayes of great patience, much gentlenesse, and long-sufferance. Hee is of a forbearing nature, and slow to anger, expecting many dayes the conuersion, repentance, and recouery of sinners, Esay 65.2. Ier. 35.15. and 25.5. Matth. 23.37. We haue many examples hereof in the word of God, Gen. 6.3. 1 Pet. 3.20. The long suffering of God waited in the dayes of Noah while the Arke was a preparing. So Luke 13.6. 7, 8, 9. 2 Chro. 36.15. We haue all experience of this point.
Reason 1 The reasons: first he knoweth our weakenesse, our corruption and inclination to euill, he knoweth whereof we are made, he remembreth that we are but dust, Esay 57.16, Psalm. 103.14. yea, as a wind that passeth away, and commeth not againe, Psal. 78.38.39. no better then vanity, yea, lighter altogether then vanity, Psal. 62.9.
Secondly, his nature is to be mercifull & full of compassion, 2 Chron. 36.15.
Thirdly, the sinnes of the wicked are not yet full, they haue not yet filled vp the measure of them, Gen. 15.16.
Lastly, he is not willing that any should perish, but that all should come to repentance, and therefore he is not slacke concerning his promise, but is long suffering to vs ward, 2. Pet. 3.9.
Obiection Before wee come to the vses of this doctrine, we must remoue a few obiections that seeme to make against this point. And first, how can God bee said to be very patient and to suffer long, seeing his iudgements are often said to come suddenly & speedily as a whirlewind and a tempest? and when they shall say, peace and safety, his comming shall be as the comming of a theefe in the night, or as trauell vpon a woman with child, 1 Thess. 5.2.3. Answer. I answer, to be long before he come, and to be swift when once he commeth, are not opposite or contrary the one to the other. He waiteth a long time, but when the dayes of his patience are expired, then suddenly destruction commeth. He giueth warning after warning, and will doe nothing but hee reuealeth the same to his seruants the Prophets, Amos 3.7. Dan. 9.5.6. but when his patience is abused and contemned, then he commeth swiftly and stayeth not. The Apostle Peter speaking of the second comming of Christ to iudgment ioyneth both these together, and sheweth how and wherefore he is both long in comming, and yet swift in comming; hee forbeareth because he is patient, and hee commeth suddenly in his glory because he is iust, 2 Pet. 3.9, 10. first hee saith, that God is long suffering, not willing that any should perish: then he addeth, the day of the Lord will come as a theefe in the night. Thus we see how he suffereth patiently, and yet withall how he cometh suddenly.
Secondly, Obiect. the question may be asked whether the Ministers should forbeare or abstaine from threatning and denouncing of Gods iudgements against the vngodly, seeing God is gentle and mercifull, slow to anger and of great kindnesse? whereby they shall terrifie men without cause, and make themselues lyars. I answer, Answer. it is true that Ionah the Prophet was discouraged vpon this ground and consideration, from threatning destruction against Nineueh. Though he were sent against the citie with heauy tidings, yet he consulted with flesh and blood, & fled to Tarshish from the presence of the Lord, Ion. 1.3. because hee knew that God was a gracious God and mercifull, repenting him of the euil, chap. 4.2. But this was his infirmity, and therefore he is reprooued, ver. 10.11. Wherefore it belongeth to all faithfull Ministers of God as a part of their function, howsoeuer the iudgements of God be differred and their Sermons derided, to open their mouthes boldly, and to reprooue sinne earnestly, that they may thereby deliuer their owne soules and saue the people that heare them, 2 Tim. 4.2.
Thirdly, it may be asked, Obiect. whether it be lawfull for the godly to craue of God to be patient and long-suffering, to beare with the vngodly and vessels of wrath? especially considering the praier of Ieremy, chap. 15.15. Lord, remember me and visite mee, and reuenge mee of my persecuters, &c. The prayer of Moses and of Ieremy seeme to be contrary. Answer. Answer. The prayer of Ieremy is speciall and extraordinary, and containeth no generall rule and direction for the Church. He spake this as a Prophet, not as a priuate man, for hee foretold to his persecuters the vengeance and wrath of God certainely to fall vpon them; the generall rule belonging vnto all, is set downe by Christ, Matth. 5 44. To pray for our enemies and them that hate vs.
Lastly, it may be demaunded, Obiect whether the publishing and preaching of the doctrine of [Page 607] Gods patience and forbearing be not dangerous and hurtfull, as seeming to tend to leade men into sinne, and minister occasion of hardening the heart, and delaying of repentance. I answer, [...]ct. from Gods delaying of his iudgements wee may not conclude the delaying of our repentance. True it is, the vngodly abuse this doctrine to licentiousnesse, Rom. 2.4.5. as they do also other doctrines and the Scriptures themselues, to their owne perdition: the prouidence of God to idlenesse, the predestination of God to wickednesse, the mercy of God to prophanenesse, the grace of God to wantonnesse, iustification by faith to carelesnesse of good workes, yea Christ himselfe to be a stumbling blocke and a stone of offence. Notwithstanding we must vse the doctrine of Gods patience to our comfort and to bring vs thereby to repentance.
Vse 1 Now we come to the vses of this doctrine which are many, seruing for instruction, reprehension, consolation, and exhortation. First of all, it serueth for our knowledge and instruction, and teacheth vs what a good God wee serue and worship, such a one as willeth not and wisheth not the death of a sinner: such a one as is gentle and gracious, mercifull, and pitifull, Psal. 145.8, 9. Ezek. 18.23. and 33.11. Againe, this teacheth vs what is the cause that God spareth so long both his and the Churches enemies, to wit, because he is patient. Thus doth the Prophet tell the Israelites the cause why ye Lord had spared ye Assyrians so long, Nah. 1.3. We see how prophane many are, blasphemers of Gods Name, prophaners of his Sabboth, despisers of the word, haters of good men; iniquity aboundeth euery where. We might wonder that such liue vpon the face of the earth, and wherefore they are spared, but that he is a God of patience and long suffring, or they could not continue. Is not the earth filled with cruelty & oppression, as it was with the old world, that was destroyed with an vniuersall Flood? Doth not pride, fulnesse of bread, aboundance of idlenesse, and contempt of the poore abound, as in Sodome and Gomorrha which was destroyed with fire and brimstone from heauen? Ezek. 16.49. So Gen. 19.24. How then could our cities and houses stand and continue, if GOD were not very patient?
Vse 2 Secondly, it serueth for reprehension. For it conuinceth those that scoffe at his threatenings, because God a long time descrieth his iudgements against the vngodly. Hence it is, that they iudge them, & perswade themselues of them, to be no better then Scar-crowes, and therefore to bee vaine and not to bee feared. Such persons doth the Apostle Peter describe, that mocke at the second comming of Christ, which shal come as a snare vpon all them that dwell vpon the face of the whole earth, Luke 21.35. 2 Pet 3.1, 2. Ezek. 12.27, 28. Againe, it meeteth with such as abuse Gods patience to harden their hearts in sinne. The more God spareth vs, and the longer he waiteth, the more insolent and vntoward the greatest sort doe grow, abusing the lenity and long suffering of God presuming and waxing bold to offend, because he doth not speedily punish, Eccle. 8.11 Nehe. 9.17. sinne is increased by this meanes: for the more he suffereth the greater is our sinne.
Thirdly, this serueth for comfort and consolation. Vse 3 It lifteth vp perplexed and disquieted consciences for their sinnes, trembling vnder Gods hand as the child vnder the rod, and fearing to be consumed in his wrath. Let no man despaire or be out of hope, for this is his nature, he is long suffering, Exod. 34. This is vttered to Moses to comfort him, who feared the vtter subuersion and destruction of Israel for their idolatry in worshipping the golden calfe, Exod. 32.2. Psal. 103.8, 9. Againe, it serueth to worke confidence and assurance of faith and mercy in the hearts of the godly, that if they pray vnto him, and desire to haue his anger remoued, he will be appeased toward them and spare them as we see in this place how Moses vseth these words to the same purpose. Lastly, it comforteth the Church against the wickednesse and cruelty of her persecuters: they sticke not oftentimes to shed innocent blood, and God seemeth for a time to hold his peace, and nothing at all to regard either what the enemies doe, or what his children suffer, for he sendeth downe no punishment vpon them. Notwithstanding, we must not imagine that God hath forgotten vs in our miseries, as if he had shut vp his kindnesse in displeasure, but he is patient euen toward them, he best knoweth his times and seasons for iustice and iudgement, as he doth for mercy and compassion. When the time of his patience is runne out, then will his time of iustice clearely appeare. Thus doth Dauid comfort himselfe, a man that had experience of many sorrowes, Ps. 86.14, 15. O God, the proud are risen against me, and the assemblies of violent men haue sought after my soule, and haue not set thee before them: but thou, O God, art a God full of compassion and gracious, long suffering and plenteous in mercy and truth.
Lastly, sundry exhortations arise from Vse 4 hence to sundry good duties, which I will only point out; first, it serueth to mooue vs to breake out into the praise of God. Our sinnes deserue suddenly to be swept away, the measure of them is exceeding great. It is his great mercy that we are not vtterly confounded & consumed, Psal. 130.3 4. Secondly, we must be patient toward our brethren, Col. 3.12, 13. Ephe 4.32. Let vs dea [...]e with our brethren, as we see God hath dealt with vs. If we be hasty to reuenge, let vs take heed, lest we kindle the wrath of God against our selues, Matthew 6. verse 15.
Lastly, it is our dutie to repent of our sinnes while we haue time, and to seeke the Lord while he is neere, Rom. 2.4. Ioel 2.3.
‘Verse 19. Pardon, I beseech thee, the iniquity of this people, according to the greatnesse of thy mercy, and as thou hast forgiuen this people, from Egypt, euen vntill now.’
Heere we haue the third and last argument of the prayer to mooue the Lord to pardon them, wherein he putteth the Lord in mind of his workes of mercy, and thereupon is bold to pray for the continuall course of more mercy, Pardon this people, as thou hast forgiuen them from Egypt vntill now. Doctrine. The doctrine. All the benefites and blessings that we receiue in this life,All the blessings present giue assurance of more blessings to come are such as giue vs hope and assurance, that we shall receiue more blessings and mercies from God; So then the point to be considered is this, that mercies present assure more mercies to come vpon the faithfull, as Psal. 77.5. Iosh. 10.25. 1 Sam. 17.34, 35, 36, 37.
Reason 1.The reasons. A promise in part performed is a good assurance that the rest also shall be performed. So then if God haue giuen to a man any blessing in part, it shall be an assurance vnto him, that he shall also receiue more from God. Euery gift of God is as a pawne or gage laid vp and left with vs; for when hee bestoweth any blessing, he giueth vs earnest to assure vs of moe that shall follow, and of a greater measure of the same gift, 2 Cor. 1.22. and 5.5. Ephes. 1.14. Secondly, deedes are much more effectuall and powerfull then words. Albeit the word of God be sure whatsoeuer he hath spoken, yet we lay better hold vpon his workes. Men are not so much afraid of Gods threatnings to come, as when they see and feele his iudgements present vpon themselues and others: so is it in this case; for though the promises of God bee good payment, because he hath promised yt cannot lie, Tit. 1.2. yet we are not so easily drawne to beleeue them, made by wordes onely, as when we find them in part performed vnto vs; then we conceiue vndoubted and assured hope to receiue the rest also, because he doth thereby as it were enter paiment of a debt, I meane a debt by promise on his part, not by any desert on our part.
Ʋse 1 The vses follow. First, this teacheth euery man, that be ought to obserue and keepe in mind the benefits and mercies of God both vpon himselfe and other: how God from time to time hath blessed him, that so he may haue comfort in time of need. For this is the cause why so many despaire and haue no comfort at all when the iudgements of God are vpon them, they forget Gods goodnesse, and neuer cast their eyes backe to the times past, nor remember the former benefits and comforts which they haue receiued from God, and so are wholly destitute of comfort, and remaine without hope to receiue any moe mercies frō him. When Moses prayed vnto God to shew him this mercy, that he might enter into the land of promise, he beseecheth the Lord after this manner, O Lord God, thou hast begun to shew vnto thy seruant thy greatnes and thy mighty hand, I pray thee therefore let mee goe ouer and see the good land that is beyond Iordan, Deuter. 3.24. Whereby wee see, he considereth how God had dealt with him in former times, and maketh that a motiue to stirre vp his faith for the time to come, to hope for, and to desire the continuance thereof.
Secondly, this teacheth all of vs, whereupon Ʋse 2 we ought in our wants and necessities to stay our selues and looke for comfort: surely in the remembrance of Gods former promises. There we shall be sure to finde comfort, if we thinke vpon them. For they are as sure pledges to vs, that we shall afterward receiue moe also. And let vs labour to rest vpon God because he hath giuen vs many blessings and mercies in former times, so that we need not feare for the time to come, but that wee shall also receiue more at his hands, who giueth liberally one blessing after another, Iam. 1.5. Forasmuch as he is God for the time to come, as well as for the time past, and all his gifts and calling are without repentance, Rom. 11, 29.
Thirdly, this should mooue vs earnestly to Ʋse 3 labour for the first grace, and neuer to giue rest to our selues vntill we feele an addition and encrease of the second and third grace in our hearts, and to multiply them one after another, that they may dwell in vs plentifully, and make vs fruitfull in all holy conuersation. If we haue the first grace in our hearts, and be carefull to vse the same well, it is as seed sown in good ground, it will bring forth a wonderfull encrease, and a notable haruest in the end. Paul would haue Timothy to stirre vp the gift that was in him, 1 Tim. 1.6. If wee bee once in Christ, he will purge vs more and more, that we shall bring forth more fruit, Ioh. 15.8.
Lastly, obserue that this is a priuiledge belonging Ʋse 4 onely to the faithfull, that they shall haue the mercy and fauour of God continued vnto them. The blessings that God bestoweth vpon the wicked doe serue to make them without excuse, and are as seales of condemnation: they are not assurances vnto them that they shall haue moe bestowed vpon them, he hath made no such promise vnto them, neither can they gather any hope to haue any farther encrease of the same, or any addition of new blessings. Albeit it be so with the godly, yt former blessings of God are pledges of more, yet it is not so with the vngodly, 2 Sam. 7, 17. Iudg. 10 12, 13. Eccle. 8.12, 13. Esay 65.20. He tooke away his mercy from Saul, but hee would neuer doe it from Dauid: he deliuered the vnthankefull and rebellious Israelites out of the hands of their enemies, but he threateneth that he will deliuer them no more. The euill seruant hath his talent taken from him, and neuer restored vnto him againe: and therupon Christ deliuereth the manner of Gods dealing as well toward the faithful, as the vnfaithfull, Matth. 25.29. Ʋnto euery one that [Page 609] hath shall be giuen, and he shall haue aboundance: but from him that hath not, shall be taken away euen that which he hath. For they doe abuse his mercies, and neuer make any good vse of them: how then should they bee continued vnto them? nay, how should they not be depriued of them? They become much more sinfull and grow worse and worse by his blessings: God requireth the more of them, but they performe the lesse duty vnto him. It is therefore a vaine hope and a meere presumption for such to thinke to haue his goodnesse continued; rather they may conclude, that God will take them away suddenly, and bestow them no longer vpon them, except they turne from their euill wayes.
20 And the Lord said, I haue pardoned, according to thy word.
21 But as truely as I liue, all the earth shall be filled with the glory of the Lord.
23 Because all these men which haue seene my glory, and my miracles which I did in Egypt & in the wildernesse, and haue tempted me now these ten times, and haue not hearkened vnto my voyce:
23 Surely they shall not see the Land, &c.
24 But my seruant Caleb, &c.
We haue in these words the effect of the prayer of Moses, and the answer that God giueth vnto him. The summe whereof is this, that the fathers should die in the wildernesse, because, though they had seene his glory and miracles in Egypt and in the wildernesse, yet they tempted him ten times, that is, not once nor twice, but oftentimes, a certaine number put for an vncertaine, as Gen. 31.41. Iob. 19.3. Dan. 7.10. and therefore they should be all destroied, excepting Caleb the seruant of God. If any aske the question why Ioshua is not expressed, [...]ction and wherefore his name is concealed? I answer, [...]er. because the Lord pronounced the former sentence concerning the people that were in their tents; but Ioshua (that attended vpon Moses) was present with Moses and Aaron before the dore of the Tabernacle of the Congregation, therefore the iudgement denounced against the people that abode in their tents no way touched him. Caleb was with the people, so that it behoued him (who had spoken the truth of the land) to be excepted; Ioshua was not, and therefore there was no need to haue him exempted from them, who was not among them. For being with Moses and Aaron, he is accounted in their number. Secondly, they are commanded to returne backe againe into the wildernesse by the way of the red sea, verse 25 when they were now come to the borders of Canaan; which they could not heare without great greefe and anguish of minde. Before they wept without cause, verse 1. Now they haue cause to weepe for this heauy iudgement. Thirdly, their children shold beare the burdē of their fathers sin & wander in the wildernes forty yeres, howbeit in the end they should enter into the land. Fourthly, the Spies themselues that had searched the land, which were the authors of all this mutiny, and had brought vp an euill report of the land, were smitten with a fearefull plague, & dyed suddenly by the hand of God. Heere we may obserue in these words, that God heareth the prayer of Moses and pardoneth the people according to his prayer, so that the Lord heareth the prayers of the faithfull according to his promise. Secondly, Gods iudgements are tempered with mercy. Thirdly, such as haue receiued the greatest mercies and become vnthankfull and disobedient,Matth. 11.20.21, 22, 23, 24. Luke 12.47. are the greatest sinners, and shal receiue the greatest iudgement. Fourthly, in excepting Caleb and Ioshua from the common destruction, it appeareth that God is a iust & righteous God, who as he doth not account the wicked innocent, so he will not account the innocent to be wicked.
The Popish teachers alledge this example to prooue that God pardoneth sinne,Popish doct [...]ine touching the pardon of sin, and the retaining of the punishment. and yet punisheth the sinner, & that the same punishment so inflicted is a satisfaction to God for their sinne, and that the eternall punishment due to this people was pardoned at y• request of Moses. If this were true, then all this people were beleeuers and had true faith in the Messiah, which is a bold assertion without all shew of reason, and likelihood of trueth; It may probably and charitably be thought, that some of them were beleeuers and repented, to them these were chastisements. The like may be said of Moses and Aaron and of Dauid, of which, they were shut out of the land of promise, and he was punished by the death of his child, and in other his children and house; not thereby to satisfie God by bearing part of the temporall punishment belonging to their sin, but that Moses and Aaron might learne together with all the people, to put their trust in Gods promises made vnto them, and to waite on him with patience. The end therefore was not Gods satisfaction but their owne reformation and the peoples instruction. And Dauid had many punishments, that the mouths of the heathen might thereby be stopped, who were likely to blaspheme God because of his sinne. The truth is, before forgiuenesse, such iudgements are punishments of sinne, but after forgiuenesse obtained,August. de pecc [...]t. merit. & remis lib 2. cap. 34. Origen in Gen. hom. 16. they are the fights and exercises of the iust. This is the difference betweene the afflictions of the faithfull, and of the vnfaithful; that which is to the iust, the exercise of vertue, is to the vniust the punishment of sinne. That which is laid vpon vs after forgiuenesse in Christ, is onely in respect of the time to come, to weaken and weare away the power of sinne, and in death vtterly to destroy it. If any obiect, that death is the wages of sinne, and that yet it continueth after forgiuenesse: I answer, it is so indeed, original [...]y [Page 610] and naturally: but to the faithfull it hath lost his sting; the poison of it is taken away and turned into a medicine, and is made the way to life and saluation.Bern. in Cant. Serm. 26. That which was the gate of hell is made an entry to the kingdome of heauen. Thus we see, that the Popish satisfaction is weakely grounded, and the gainefull fire of purgatory standing vpon the rotten and ruinous pillar of satifaction is vtterly quenched, that though the Iesuites and their instruments labor to blow the bellows to kindle it againe, yet they are not able to put any sparke of heat into it.When the sinne is forgiuen, the punishment is also remitted. For this is a certain doctrine, that when God pardoneth sinne, he also remitteth the punishment. For first, the fault & the punishment are relatiues which stand together and fall together: admit of the one, you yeeld the other: take away the one, you ouerthrow the other. Againe, when God doth not remit the fault, he doth retaine the punishment, & who can deny this? therfore on the contrary, when he forgiueth the fault, he doth not retaine the punishment. The fault is a greater matter then the punishment: if then God forgiue the fault which is the greater, it may not seeme strange that he should forgiue that which is lesser, and onely depending vpon the fault. Besides, when once a debt is discharged, it were extreme wrong and iniustice to require the payment thereof againe: but sinnes are debts, Matth. 6.12. The obligation standing against vs is cancelled, and the creditour is fully satisfied, how then should we feare any arrest or imprisonment? who shall sue vs, or who can lay any thing to our charge? In a ciuill court, he were a very corrupt iudge, who hauing acquitted & cleared a man that stood as guilty, from al offence, would notwithstanding giue sentence that he shold be executed: for this were as much as to pardon the theft, and to hang the theefe. They that are iustified by faith, are at peace with God, Rom. 5.1. and there is no condemnation to them that are in Christ Iesus, Rom. 8.1. When God forgiueth the sinnes and transgressions of the penitent, he remembreth them no more, Ier. 31.34. hee blotteth them out of his sight, he setteth them as farre from vs, as the East is from the West, Psal. 103, he scattereth them as a cloud, and casteth them into the bottom of the Sea,The meaning of the words. Mic. 7.19. But touching the pardon mentioned in this place, the answer of God is to be referred to the prayer of Moses, & is proportioned out according to his request. He desired, that God would not vtterly root out that whole people as one man, according as he had threatned: his prayer is granted, and God declareth that hee had pardoned them, not absolutely, but according to his word: he requested they might not vtterly be destroyed, he receiueth answer, they shall not vtterly be destroyed. And concerning satisfaction to God for our sinnes by our selues, it is more then we are able to make it cost more to redeeme a soule and to pay a price sufficient for it. For to satisfie is to yeeld a sufficient recompence to God for the transgressions yt we haue committed against him. This Christ our redeemer is onely able to doe, and his satifaction is all sufficient. Obiect. But they tel vs that mans satisfaction is not a supplying of any want in Christs satisfaction, Answer. but an applycation of it to vs. A most foolish and witlesse conceit. For when a man hath a medicine fully sufficient and auaileable for the curing and healing of a wound, what needeth another medicine for the healing the same wound, which he must apply and lay to the former medicine to make it good? is not this applycation needlesse? And if a surety (vndertaking for vs) hath discharged our debts, it is very ridiculous to suppose that we must pay the debt againe, that so our sureties payment may stand in effect. We reade of the satisfaction yt Christ hath made, and we beleeue it: but of a satisfaction applying his satisfaction, we reade not and therfore we beleeue not; which is no better then a cloake to couer their shame, and soundeth harsh to the eare of reason it selfe.
But to passe ouer these things, let vs consider the sentence pronounced against these men, that all of them should die in the wildernes, as they had all broken out into open wickednesse. The doctrine,Doctrin [...] sinne generally entertained, bringeth a generall destruction:Where [...] is genera [...] entertain [...] it bringe [...] a genera [...] destructi [...] Gen. 6.5. [...] 7.17. and 20 and 15 24 25. De [...] 9.4. Iosh. [...] 21. Hos, 4. 3. Ze. 1.1 [...] when it is once come to the height in the maner and measure, it causeth destruction to come vpon such persons, The reasons follow.
This is agreeable to the course of Gods iustice, that his iudgements may be answerable to the sinne. A generall sinne deserueth a general plague. Secondly, as sinnes are resembled to sicknesses, so punishments are to medicines which must be fitted to the diseases, and not to a part thereof.Reas. 1, Now if vniuersall and spreading sins should not haue vniuersall & spreading iudgments brought vpon them, the plaster should be lesse then the wound, & the remedy much weaker then the disease. The vses remaine.
First, seeing God giueth sentence to bring Vse 1 desolation vpon this people for their common sinnes, we haue great cause to feare, that the day of our desolation and iudgement cannot be farre off. For seeing it hath beene already prooued, that we are growne a cold and carelesse people, a lukewarme Church, neither hote nor cold, seeing wee are growne to the height of wickednesse,Deut. 19 and haue added sinne to sinne, as it were drunkennesse vnto thirst, what can be expected in the next place, but yt destruction be brought vpon vs? If God haue destroyed other nations, and rooted them out for the same sinnes that are found among vs, what can be expected by vs, but that wee hauing the same weight of sinnes should also haue the same weight of iudgement? He hath made vs already to drink of many iudgments, onely this remaineth that as yet we haue not dranke the dregges; we haue not yet tasted of vtter desolation. No nation hath brought [Page 611] forth worse fruits, or shewed lesse thankefulnesse. We haue iust occasion therfore to feare, that the day of Gods visitation cannot be far off by the course of iustice, and doubtlesse it is the nearer, because we are growne sottish and sencelesse, and haue put all feare thereof from vs. The land is generally full of retchlesnesse and security; and this addeth to our sinne, so that we may say, as it is, Ier. 6.28, 29, 30. They are all greeuous reuolters, walking with slanders: [...] 9.28. they are brasse and yron, they are all corrupt, &c. Thus was it with the Sodomits immediately before their destruction, the Sunne was risen vpon the earth, they thought there had beene a faire day comming, but it was a day of wrath, a day of trouble and distresse, for the Lord rained down fire and brimstone vpon them, and all the wicked were as stubble. So it was also in the dayes of Noah, and so it shall be in the end of the world.
Vse Secondly, it teacheth vs, who are the greatest enemies to a state, to a nation, to a kingdome, to a land, to a people, to our townes and cities, & to our families; euen they that are the greatest sinners. These are they that bring those dayes of desolation, the dayes of darkenesse and gloominesse, the dayes of wastnesse and confusion, to wit, such as sinne with an high hand, that are obstinate and hardhearted and setled to continue in the dregs of them. When Ierusalem was besieged by Nebuchadnezzar king of Babylon, Ier. 32.4. who were the chiefe enemies of the citie and kingdome? doubtlesse, not so much the Babylonians and their army, as the citizens themselues; they were such as lodged within, not they that lay without, 2 Chron. 36.16. Dan. 9.10, 11. Nehe. 13.17, 18. [...] it is [...]eake [...]nd wa [...] citie. The strongest enemies were in the heart of the citie, and they were they that did weaken it. It is sinne that openeth the gates, and throweth downe the walles, and letteth in the enemie, and maketh hauocke of all. The sin of Achan made Israel to turne their backes to their enemies, Iosh. 7.8. according to the threatning, Deut. 28.15.25. The contempt of the word, prophaning of the Sabbaths, whordome, drunkennesse, couetousnesse, and oppression doe sharpen the swords of enemies, and giue them assured hope of victory, Hab. 1.3, 4, 5, 6. If we sin against God with an high hand, and breake out into all enormities, it is in vaine to trust in our fenced cities and multitudes of men. If our armies be neuer so strong, if our cities were neuer so sure blocked, if we had walles flanked with barracadoes and other fortifications, that we feared not to haue them surprized by scalado; yet if sin be suffered and fostered within, it weakeneth all our force, it maketh frustrate all our deuises, it throweth our castles and citadels downe to the ground, it filleth vp the trenches, and maketh the way easy to batter our walles and to breake in pieces the towres thereof. Sinne is as a Cannon that beareth all before it, and where it beareth sway, an hundred wals cannot keepe out the enemy.Plaut. in Persa. And this the heathen knew and confessed. But where Religion is entertained, and godlinesse flourisheth, there the citie is notably garded, Deu. 4.6. and 28.1.7.
Lastly, such as haue any loue to their countrey, Vse 3 and would haue the people freed from destruction, and continue in peace and quietnesse, let them shew it by their loue to the Lord and his Law, and by seeking to bee at peace with him. If we be reconciled vnto him, that he hath no controuersie against vs, he wil make euen our enemies to bee at peace with him. This serueth to admonish vs all to take heede, lest we adde sinne vnto sinne. We account him an enemy, and that iustly that conspireth and combineth with another to open the gates vnto him, and to bring him in to destroy the citie and people: such an enemie is sinne, it taketh part with our enemies, and they both ioyne together, and tend both to one end, to wit, to ouerthrew our peace and safty. Stay therfore the course of sinne, that it grow not to haue the vpper hand. Seeke not to be acquainted with it, be not any meanes to spred it farther, and to conuey it from one to another. Marke then from this consideration, who are indeed and in trueth the best Citizens, and best townesmen in places where they liue. Not alwaies the richest, not alwaies the noblest, not alwayes the strongest, not alwayes the most politicke. The best citizen is the godly man: the best townesman is the man that feareth GOD, and walketh in his wayes. Such are the chariots and horsemen of the kingdome. They are the strength of the land that are strong in the Lord. On the contrary side, the worst citizens are the vngodly, who pull it downe as it were with their owne hands. What hath beene the ruine and ouerthrow of the most famous kingdomes in the world? and what hath turned the noblest Cities into dust? what hath brought infinite calamities of famine, of the sword, of the pestilence, of fire, of slauery, and such like, but the impiety of men? so that the Lord hath beene compelled to reuenge himself of the very places which they possessed, of the wals and buildings, yea of the cattell and beasts that fedde thereupon. Stand fast therefore in the most holy faith, and let not sinne enter: for when it commeth, it layeth all waste: from this commeth the ruines of countreyes, of cities, of houses, and of particular persons.
26 And the Lord spake vnto Moses, and vnto Aaron, saying,
27 How long shall I beare with this euill congregation which murmure against mee? I haue heard the murmurings of the children of Israel which they murmure against me.
28 Say vnto them, As truely as I liue, saith the Lord, I will surely do vnto you, euen as ye haue spoken in mine eares.
The Lord as a iust Iudge proceedeth to giue sentence against these wicked men whose destruction was concluded. They had gone backe from their obedience, God charged them to goe backe againe toward the red sea, so that they were forty yeeres before any of that people came into the land, which might haue beene possessed in forty dayes. This sentence pronounced by the mouth of God, is either generall against the whole multitude, or speciall against the first contriuers and principall authours of this rebellion. The generall punishment is concerning themselues or their children.
Touching themselues as they had spospoken, so the Lord would doe, they should not come into the land, their carcasses should fall in the wildernesse; and touching their children, they should wander in the wildernesse forty yeares. The fathers themselues had murmured against Moses and Aaron, verse 2. this doth God account as chiefly done against himselfe, You haue murmured against me. He accounteth the disobedience shewed to the Ministers that bring the word, as a disobedience against himselfe the authour of the word, as Luk. 10.16. to teach vs to submit our selues to Gods holy word, albeit it be deliuered to vs by man, Doctrine. like vnto our selues. The doctrine, when once the Ministers of God are no longer regarded,When the Ministers of God are not regarded, God taketh the matter into his owne hand. when they cry early and late, and we stop our eares, God himselfe taketh the matter into his owne hand. When God sent Noah to preach repentance to the old world, and they repented not, he commeth against them to their destruction, Gen. 6.1, 4. Come thou and all thine house into the Arke, for yet seuen daies, and I will cause it to raine, vpon the earth forty dayes and forty nights, and euery liuing substance that I haue made, will I destroy from off the face of the earth. So 2. Chro. 36.15, 16. Ierem. 7.13, 14. and 14.15, 16. Zach. 7.11, 12. This is the course of the Lords dealing: first hee preacheth by his Ministers, then he punisheth with his iudgements. The reasons.
Reason 1 First because the word offered and brought vnto vs, being contemned, they shew contempt against God himselfe, and in despising his word, they despise the Lord himselfe, Ioh. 13.20. and therefore no maruell, if he be constrained to take the matter into his own hand, and to deale with them himself, that they may know what he can doe, who regard not what his seruants speake.
Reason 2 Secondly, God loueth those that are his owne, and he is entred into a couenant with them, and cannot but continue his loue vnto them, Ioh. 13.1. now these that he loueth, hee chastiseth, Heb. 12.6. and if they will not bee warned by his threatnings, he will make them seeke vnto him by his corrections and punishments. Iob. 33.16.
Vse 1 This teacheth the Ministers of God how they may stay themselues in following the duties of their calling, among so many discontentments that they meet withall, both in the hearing and practising of the people. For albeit their labour spent early and late cannot preuaile, yet the Lord himselfe will take the matter into his owne hand, and deale with them himselfe. The word which wee bring is not our owne, it is the Lords: we are but as the Apothecaries boxe that holdeth the precious oyntment: if then he be patient toward the contemners of it, much more ought wee to be patient, and commit the cause to him whose cause it is. Peter being a Fisherman before his calling, Matth. 4.18. had toiled all the night, but had taken nothing, yet when Christ bad him continue his labour, he was ready to cast downe the net into the sea, Luk. 5.5. and at length he enclosed a great multitude of fishes.
The Ministers are made the fishers of men, Matth. 4.19. to catch them with the angle of the word, and to take them in the net of the Gospel, Matt. 13.47. And albeit we doe oftentimes toile and moyle and take nothing, because men are growne so wily as to passe by the net, and can by no meanes abide to come neere it: yet we are not to be discouraged, the master of the net commandeth vs to labour in season and out of season:2 Tim. 4.2. and if a multitude of them will not be taken in this net, Christ Iesus will take hold of them another way, to wit, by the net of his iudgements.
Albeit therefore we doe not see such profit of our paines and labours as wee expected and desired, yet let vs be content and commit the successe of all to him that sent vs, hee will doe that for vs which we cannot doe for our selues; hee will take them in hand that hath their hearts in his owne hand, and reforme all that belong vnto him, & bring euerlasting confusion vpon his enemies that shall neuer bee forgotten, Ieremy, chapter 20. verses 8, 9.
Secondly, it serueth to terrifie all that obstinately Vse 2 set themselues against the word of God, because God wil take the matter into his owne hands. If his word cannot bee a fire to burne vp all corrupt affections in vs, Ier. 23.29 God will himselfe be a consuming fire, Hebr. 12.29. If his word bee not as an hammer to breake in pieces our rocky and stony hearts, he will be an hammer that shall beat vs to shiuers and grind vs to powder, Matthew, chapter 21. verse 44. Let all such know, that albeit they escape the mouth of the Minister, yet they shall fall into the hands of God himselfe, which will be more fearefull vnto them, for he is able to destroy both body and soule in hell, Matth. 10.28. Indeed he is patient, but he will not beare long with the contempt of his word: and though hee seeme not to heare at the first, yet in the ende he will make it manifest that hee heareth those which would not heare him: Let vs therefore hearken vnto the word with diligence and attention, while it is offered vnto vs.
Lastly, let euery one make conscience of hearing the word, and be admonished by it; otherwise most certainely it will fall out, he shall be forced to take vs into his owne hands, and to deale with vs himselfe. This should moue vs to reforme our selues and to amend our liues by the Ministery of the word, that so we may escape the hands of God, and not lie vnder his correction. Is it not better for children to be admonished by their fathers seruants, then to fall into the hands of their fathers? Is it not better for men that liue in leud courses to be admonished by a friend, then to fall into the hands of the Magistrate, and to go to the stocks for correction? so in this case it is farre better for men to be reformed by the word of God, brought vnto them by the Minister, then to fall into the hands of the liuing God to be iudged by him. This did Eli teach his children, 1 Sam. [...], 25. If one sinne against another, the Iudge shall iudge him: but if a man sinne against the Lord, who shall intreate for him? Our condemnation shall be so much the greater, because we will not be admonished by his word. Let vs therefore be wise in this point. Some children are so wayward and peeuish, that no words will serue them, speak vnto them neuer so much, they will not heare, neither will they regard. And Salomon saith well, A whip for the horse, a bridle for the asse, and a rod for the fooles backe, Pro. 26, 3: and of children he saith, Foolishnesse is bound in the heart of a childe, but the rod of correction shall driue it far, Pro. 22, 15. So is it with al those that are stubborne and refractory, they esteeme words as winde, they neuer lay them to their hearts: they must be brought low by strong hand, and they must feele the smart of their sinnes before they will be humbled. We see this in Pharaoh and his people, they had oftentimes heard Moses and Aaron speake vnto them in the Name of the Lord, Exod. 5, 1, 8, 1, & 9, 1, 13, & 10, 3. But what did all this worke in him, but as so many hard strokes vpō the anuill, which make it harder? so Pharaoh hardened his heart, and would not let the people go, Exo. 8, 15, so that God is constrained to enter into iudgement with him, and he that would not giue eare to the word, was constrained to giue place to the waters, for he and his host were drowned in the red sea. Thus was it also oftentimes with the Israelites that refused & misused the Prophets, they euer brought vpon their heads some iudgement or other.
33. And your children shall wander in the wildernesse forty yeares, and beare your whoredomes vntill your carcases be wasted in the wildernesse.
34. After the number of the daies in which ye searched the Land, euen forty daies (each day for a year) shall ye beare your iniquities, euen forty years, and ye shall know, &c.
In these words Moses farther describeth the sentence of God against these rebels: the punishment rested not only vpon their own persons but slowed downe to their children, like a violent tempest that first falleth vpon the Mountaines, and after descendeth into the vallies. Note heere first of all, how God dealeth with these mutiners and with their off-spring. The spies had bin 40. daies in searching the Land, and for their wickednesse they shall wā der 40. yeares in the wildernesse, a yeare for a day. A dram of sin hath a pound of sorrow. A day of pleasure hath a yeare of paine. Doctrine. Obserue from this,Sinne and the punishment of sinne, are proportionable. Gen. 19, 5, 24. that in iudging and punishing of sinnes, God oftentimes punisheth in proportion, so that the iudgement is answerable to the sinne. Of what kinde the sinne is, of the same kinde is the punishment, Gen. 42, 21. God sent vpon Sodome a punishment like to the nature of their sin, they burned in vnclean and vnnaturall lust one toward another, and the Lord sent fire from heauen to burne them vp. The people in the wildernesse with their viperous and venemous tongues spake against God and Moses his seruant, and the Lord sent venemous and fiery serpents to sting and to bite them, Numb. 21, 5, 6. So Dauid sinned greatly in numbring of the people, through the pride of his heart, and vaine glory in his owne greatnesse: God could haue punished him many other waies, but he meeteth with him in the same kinde, he diminisheth ye number of his people exceedingly by the pestilence, in whose strength he much trusted. The reasons follow.
First, God hath many waies to punish sin, Reason 1 yet it pleaseth him to send his punishments according to our sinnes, thereby to strike vs with inward remorse, and to worke a deeper impression in the conscience. For when he punisheth after this manner rather then after any other, the iudgement it selfe doth more effectually force the sufferer to acknowledge Gods iustice in plaguing of him in that sort. This we see in Adoni-bezek, who was serued himselfe as he had serued others, he had cut off the thumbes and great toes of threescore and ten kings which gathered their meat vnder his table, the Israelites serued him with the same sauce, they also cut off his thumbes and his great toes; this measure repaied vnto him caused him to say, As I haue done, so God hath requited me, Iudg. 1, 7. The punishment presenteth the sinne as it were visibly before his face; and when God dealeth thus with a man, it oftentimes bringeth him to thinke of those sinnes which otherwise he would neuer haue remembred: so that thereby he may iustly acknowledge, that it is iustly come vpon him. Secondly, this maketh men not onely to Reason 2 iustifie God, whose iudgements are alwaies iust, but maketh thē also to iudge themselues, and thereby they oftentimes preuent ye more heauy iudgments of God. He doth it for their good, & iudgeth no mā twice,1 Cor. 11, 31. if he be wise to iudge himself. Thirdly, God hath giuen a law, Reason 3 & by y• law he requireth a proportionable punishment [Page 614] for sinne, Leuit. 24, 19. This course will the Lord take (who is the supreme Magistrate) so often as it pleaseth him, albeit he do not tie himselfe to that law.
Vse 1 This serueth to warrant vs, that wee may lawfully expect iudgement from God in proportion vpon men for their sinnes. For yt which hath bin, may be; and that which the Lord hath done, he will certainely do it againe, so that we may promise and perswade our selues that they shall in the end be paid home to the full, with due proportion of punishment according to their sinnes. In the destruction of Ierusalem, we reade, that the enemies came vpon them the same day, that they put Christ our Sauiour to death, euen then, I say, came the sword vpon them, and recompenced them in the same manner by putting them to death. How many are there which haue sometimes beene seruants (though now they are masters) and beene faithlesse to their masters? & what hath followed? haue they escaped? nay, hath not God met with them in the same manner, by giuing to them faithlesse seruants, deceiuers, purloiners, and theeues, that haue wasted and spoiled their goods, as they in former time did their masters? How many in our daies haue bene stubborne and disobedient against their parents in their youth, neuer doing them reuerence, nor yeelding to them any obedience, mocking at their age and other infirmities? Haue not these monsters bene punished? Yes, God hath paid them home with the like, and sent them dissolute children, disobedient, such as grow weary of them and thinke they liue too long, minding their patrimony, more then regarding their parents. How many are there that haue abused and wronged their former wiues? and hath not God vsually plagued them in the same sort in giuing them a second into their bosome which hath embraced the bosome of strangers, and dealt wickedly and falsely with them? 2 Sam. 12, 11. Iob 31, 9, 10. God could haue met with thē by other means and punished them a thousand other waies, but it pleaseth him to make his punishments answerable, and carrying a likenesse with the sinne for which it is inflicted: so that they are punished by that thing, by which they haue sinned against God. Couetous persons which get their goods by fraud and oppression, are themselues or their heires many times oppressed, and deceiued, and brought to beggery. Gluttony, surfetting, and drunkennesse are oftentimes punished with dropsies and many grosse and corrupt humors, distempering their bodies, and bringing them with speed to their graues. But all these iudgments before rehearsed belong only to the body, & do not stretch to the soule and conscience: neuerthelesse the Lord ceasseth not to repay vs euen in this kinde also according to our sinne. Hence it is, that he threatneth to send strong delusions vpon men to beleeue lies, which will not receiue and beleeue the truth, 2 Thess. 2, 11. and they which will not beleeue wholesome doctrine, but hauing itching eares get them an heap of teachers, shall turne their eares from the truth, and be turned vnto fables and beleeue lies, 2, Tim. 4, 3, 4.
Secondly, whensoeuer we remaine vnder any Vse 2 iudgement of Gods hand, whatsoeuer it be, let vs labour for spirituall wisedome, that we may be able to see and discerne, what the sinne is which is the cause thereof. For by the manner of the iudgement, we may oftentimes finde out the manner of our sinne. And doubtlesse these benefits will come thereof: we shal be able to iustifie God, and also to iudge our selues, and thereby we shall escape farther punishments and plagues that God purposed to bring vpon vs. This way we shall make the punishment profitable vnto vs, if we take it and lay it vnto the sinne, as it were a salue vpō the sore. This will bring vs to remember many sinnes, and to repent truely of them, which otherwise we should not thinke vpon. It will worke in vs a care to iudge our selues, that we be not iudged of the Lord, 1 Cor. 11, 31, 22. This is no small benefit and comfort and therefore we should entertaine a ioynt-meditatiō, both touching the sinnes that we haue committed, and touching punishments that wee haue suffered, that so we may to our farther good compare the one with the other.
Lastly, as God dealeth with men in regard Vse 3 of their sinnes, so he dealeth oftentimes with his childrē in good things & for good things. He will not onely reward our good works, euen to a cup of cold water, giuen to a disciple, in the name of a disciple, Mat. 10.42. but hee will reward according to our deeds, blessing with the same blessing, and mercy with the same mercy, 2 Tim 1.18. Onesiphorus shewed me [...] cy vnto Paul he prayeth to God, That he may find mercy of the Lord in that day. Hee that is mercifull and liberall to the poore, hath a promise that he shall neuer want. Christ our Sauiour describing what is true blessednesse, wherin it consisteth, saith, among other things Mat. 5 4. Blessed are the mercifull, for they shall obtaine mercy. True it is, God is able to reward such many other wayes, but he promiseth and performeth this rather then any other, to strengthen our faith in his word, and to teach vs to acknowledge and confesse his own in yt worke. And heereby haue all such as are any way vnder the gouernment of others, a notable encouragement in well doing, that God will returne them a like measure of blessing according to that themselues haue done. If we be truely seruiceable and conscionable in our duties toward those whom God hath set ouer vs, we shall by a speciall blessing of God find in time to come those that shall be vnder vs faithfull also toward vs. He that will rule well, must first learne to obey wel: if we be not obedient to others for conscience sake, let vs neuer thinke to finde others obedient to vs. Hast thou bin a dutifull childe to thy parents, and [Page 615] obeyed them in the Lord? Thou maiest well hope and expect the same at the hands of thy owne children hereafter. Or hast thou beene a faithfull seruant to thy master according to the flesh, seruing him with feare & trembling in singlenesse of thy heart? Thou maiest well look for the like seruice at the hands of others. It is the common rule of christianity, and that which the heathen themselues were not ignorant off, Whatsoeuer ye would that men should doe vnto you, do you euen so to them: for this is the law and the Prophets, Mat. 7, 12. On the other side, they that are stubborne and disobedient children, euill and vnfaithful seruants, may iustly feare to haue the same measure measured vnto them againe. They that are now yong men & liue vnder the roofe and gouernement of their parents, if they deale falsely and deceitfully with them, how can they but thinke that God will make them reape a plentifull haruest of such darnell as themselues haue sowen & scattered abroad? They that are now children of their fathers & mothers, may in time to come themselues be fathers & mothers of their children, & so haue others stand in the same place to them, that themselues now stand to their parents. If they mocke and scoffe at them for their infirmities, as Ham & Canaan did, Gen. 9, 22. Or contemne their wholesome counsels and holy admonitions, [...] 2, 25. as the sons of Eli did: Or if they beguile them, or closely conuay away their money or any of their goods from them as Micah did from his mother: [...]7, [...], 2. as many make it a slight and slender matter to steale from their parents, as if all were their owne they can lay fingers vpon, euen while they bee aliue; and others giue liberty to take and embezell from them, if it be but a little and no great sums: Or if they think they liue too long that they may enioy their liuing as Esau did; [...]7.41. let them know that there is a iust God in heauen, that will another day withhold his grace from their posterity, that they shall finde their owne children ready to despise them and set them at nought, to reiect their adm [...]nitions & threatnings, to circumuent them & purloine from them, yea to gape for their death yt they may haue their goods. And when this cometh to passe, then let them consider their owne sin as the cause of their childrens sinne, and that their children do forget them to be their parents, because themselues neuer remembred yt they were children. The like we may say of seruants; they that are now seruants of their masters, may also hereafter come to be masters of their seruants. If then you shall deale wickedly with them, in word or in deed, you shall make a streight, yet a iust & equal law against your selues. The Apostle giueth an excellent precept vnto such, Tit. 2, 9, 10. Exhort seruants to be obedient to their owne masters, and to please them well in all things, not answering againe, not purloining, but shewing all good fidelity, that they may adorne the doctrine of God our Sauiour in all things. Let such therefore looke to themselues, that they bee not paide home in their kinde. If they learne to giue stubborne and froward answers, and to despise them that are ouer thē, as Agar did Sarah, Gen. 16, 4. Or if they returne them sleeuelesse answers when they call them to an account of their doings, as Gehazi did to Elisha; who, when he asked him, whither he went, or where he had beene, said, Thy seruant went no whither, 2 Ki. 5, 25. Or if they slā der and belye their masters, or any way falsely accuse them, as Ziba did Mephibosheth, 2 Sam. 16, 3. Or if they run away from their masters, and will not tarry in their houses, like the seruants of Shemei that fled from him, 1 King. 2, 39. Or if they picke and steale from them, as Onesimus did from Philemon; or any way deale fraudulently & falsly with their masters goods which he hath committed to their trust, as the vniust steward did with his Lord, Lu. 16, 5, 6, 7. Let these look for no better dealing in times to come at the hands of their owne seruants, but be well assured, that it is iust with God to send them the like false and disobedient seruants as themselues haue beene to their masters. Thus then we see how all inferiors shold be encouraged to honour their superiours, because God will cause them to be honoured and on the other side be terrified from despising and dishonouring them, lest another day he cause them also to be dishonoured.
[Your children shall wander in the wildernesse forty yeares, and beare your whoredomes &c] By whoredome, we must vnderstand the punishment of the idolatry and infidelity of their fathers falling from God, and ceasing to trust in him. For as idolatry, so infidelity is spirituall whoredome. They were as a wife that had forsaken her husband, and broken the couenant of her God. So then obserue, that according to the number of the daies, in which the fathers had searched the Land, euē forty daies, the children must beare their iniquities, and wander too and fro, forward and backward, forty yeares before they should enter into the Land. The doctrine from hence is this: Doctrine. The iudgements and punishments of God,God visiteth the sinnes of the father vpon the childrē deserued and procured by the fathers sinnes and rebellions, do oftentimes fal vpon their children and posterity: they do not end and ceasse in themselues, but descend to their stocke & issue that liue after them, Exod. 20, 5. and 34, 7, 8.
The reasons. First, because the children of Reason 1 men and their posterity, though they be oftentimes infants, and haue not vnderstanding to conceiue of sinne, yet the same iudgements that belonged to the fathers sinnes, shall light vpon them, because God would therby shew his anger & sore displeasure against their sins, in that when it pleaseth him, hee will punish those for their sinnes, which as yet had committed no sinne at all, Rom. 5, 14, Gen. 7, 4, and 19, 25.
Secondly, touching those that are of ripe Reason 2 years, they are of two sorts: either wicked, & so [Page 616] like to their parents, and then it is iust with God to bring his iudgements vpon them, because he would shew himselfe displeased with their sins: or else they are godly, not tainted and defiled with them, yet neuerthelesse there is other corruption enough in thē, which may lustly & worthily call for temporal iudgment.
Obiect. But some haply will obiect, that this may seeme to bee quite contrary to other Scriptures, as Ezek. 18, 4, [...]0. where it is said, The soule that sinneth, shall die the death: and againe, The sonne shall not beare the iniquity of the father, neither shall the father beare the iniquity of the son: the righteousnes of the righteous shall be vpon him, and the wickednesse of the wicked shall be vpon him. I answer, Answer. we must marke the occasion of these words. The children of Israel tooke vp a taunting prouerb against God, and in their afflictions said. The fathers haue eaten sowre grapes, & the childrens teeth are set on edge, v, 2. that is, the fathers haue sinned, and the children are punished. These were quick-sighted to looke vp, but they could not looke downe-ward vpon themselues: they could see farther off, but were blinde neerer home. These were ranke hypocrites, who had rather accuse God then themselues; and as Adam cast the fault from himselfe vpon his wife, Gen. 3, 12, so do they from themselues vpon their fathers. They neuer thinke of their owne eating of the sowre grapes, they thought themselues free frō any sin that should procure such iudgements, but God taketh the sons in the sins of the fathers, and then punisheth them for their owne sins, taking occasion from their fathers sins. Euery mans sin shall be vpon his owne head, so that though a wicked father be condemned, yet his sonne not treading in his steps, shall be saued. And though God punisheth temporally for ye sin of the father, yet he doth not condemn any eternally for the same. For as the godlinesse of the father shall nothing helpe the son to eternall life; so his wickednes shall not hinder his saluation, except he be wicked himselfe; and walke in the steps of his wicked father. Obiect. But it wil peraduenture be said, that Dauid sinned in the numbring of the people, & yet the people were punished, many thousands were plagued for his offence,2 Sa. 24, 15, 17 and he escaped scot-free: Loe, I haue sinned, and I haue done wickedly: but these sheepe, what haue they done? Let thine hand, I pray thee, be against me and against my fathers house. I answer, Answer. this is a certaine & infallible rule, that there is no vnrighteousnesse with God, who is the Iudge of all the world.Deut. 32, 4. Lament. 3, 33 And touching the people, though they were free from this sin of Dauid, yet they had many other greeuous sins, for which God might iustly punish them, and God, either for some secret or else some open sin, had a quarrell against them, as is plaine by these words;2 Sam. 24, 1. The anger of the Lord was againe kindled against Israel, and therefore he moued Dauid against them to say, Go number Iudah and Israel. It is not said, that he moued Dauid against himselfe, but against them. So then their owne sin was the cause of the kings sin, and the kings sin brought this punishment vpon them,The cause he cause the cause the thing caused. and therefore their sin was the cause of the cause of their punishment. It may be they abused the peace & plenty giuen vnto them after the three yeares of famine, & after the foure great battels which they had fought against ye Philistims: for it is hard to vse Gods blessings wel, our corrupt nature being ready to turne good into euill, and blessings into curses, Deut. 32, 6, 15. Therefore the people are especially plagued, because their sin was the first cause of al, which sin he punished with the sin of Dauid, God punisheth one with anoth [...] and both of thē with that greeuous pestilence. And touching Dauid, we cannot say, he altogether escaped vnpunished, for God by one and the same plague and iudgement striketh many waies and many persons: his sword hath many edges, and cutteth euery way: he vseth no rod that hath not many sharpe twigs, nor no whip that hath not many cordes of wiar to draw blood in many places. True it is, he was not striken with this raging pestilence: neuerthelesse, he was diuersly punished with it, with greefe and sorrow, with horrour & feare, with losse of his subiects & of his honor, Pro. 14, 28
The vses. First, this serueth as an admonition Ʋse 1 to all parents, to teach thē, that if they loue their sons, they must leaue their sins, and walke in a carefull obedience to the law of God. If they doe not remember his commandements, it shall come to passe that he will not remember their children for good, but for euill. If thē there be no loue in vs, either toward God or our selues, yet for the childrens sake of our body, and for our posterity that come after vs, we should labour to forsake our sins. For his iudgements shall not end in vs, but follow vs at the heeles, and fall vpon such as are neere vs and belong vnto vs. God will take vengeance of the children for the sins of the parents, although they haue in themselues enough to worke out their owne destruction, yea, thogh they haue no more in them but originall sinne. Many loue their children better then themselues, and desire their good more then their owne. If we would indeed shew our loue to them, we must walke in obedience vnto God. To say we loue them dearely, and yet to liue prophanely, is vtterly to deceiue our selues. To commit wickednesse with greedinesse, is not the way to shew our loue to them, or to procure their safety, but rather to make them partakers with vs in the punishment. Many children may now say to their parents, as Zipporah said to Moses; for as she said,Exod. 4, 26. Thou art a bloody husband to me; in like manner may many children say to their parents, Yee are indeede bloody parents vnto vs, because they haue brought the curse of God both vpon themselues and vpon their posterity. Alasse, do men marry wiues to bring forth children to Satan? to be cast into the fire of Gods wrath? Is there no care in you, O fathers? no loue in you, O mothers to your owne children, the fruite of [Page 617] your owne bodies? If there be any sparke of piety, nay of pitty and compassion in vs, let vs shew it in this, by forsaking of our sinnes, and by reforming of our liues, whatsoeuer is amis in vs; and by giuing vnto them a good example of life: otherwise most certainely we shal finde the wrath of God extended euen to our houses and little ones, he will forget to shew mercy vnto them, but in great wrath & heauy displeasure will he remember them. Let not these things be forgotten but remembred, & grauen in our hearts, to wit, that wicked parents are the greatest enemies to their children. We cannot abide that others should intreate them euilly, when in the meane season none do more hurt them and misuse them thē our selues.
Ʋse 2 Secondly, it reproueth those parents, that imagine by fraud and oppression, wrongful & iniurious dealing, to set vp their children and enrich their posterity, and get to themselues great names: whereas this is the ready way to bring the curse of God vpon their names, vpon their substance, vpon their houses, vpon their children, vpon their labours, and vpon all their posterity. Such couetous practises (whatsoeuer their pretences be) cannot build vp their houses, which they might easily know if they did beleeue the word, which teacheth that God is an auenger of all such things, 1. Thess. [...] 2, 11.12. 4, 6. And the Prophet telleth vs, that the stone shall cry out of the wall, and the beame out of the timber shall answer it; woe to him that buildeth a Towne with blood, &c. This woe fell vpon Ahab, that ruined his house: as it doth many great houses in our daies.
Ʋse 3 Thirdly, this warneth vs that therefore we should not sleepe securely in sin, because God by and by punisheth it one way or other. The wicked are often seene in great power, spreading themselues like the greene bay tree, Psal. 37, 35, and they go vnpunished for a while, Ps. 73. Iob 21. but looke vpon their posterity, and you shall see GOD meeteth with them in his good time, yea often when they are dead and rotten. Euill doing is alwaies attended with euill successe in themselues or in those that are theirs. [...]otable [...]cment of [...]. We see tyrants and bloody persecutors flourish and prosper for a time, howbeit if not in their owne persons, yet in the second or third descent, they haue beene buried vnder the ruines of those buildings, of which the mortar had beene tempered with innocent blood. We noted this before in the person of Ahab, after he had shed the blood of Naboth the true seruant of God and of his children; who, I pray you, could do greater hurt to his owne house then himselfe? Did not hee in a manner pull it downe with his owne hands? for therefore was the kingdome taken away and remoued from his house, and his seuenty children were all slaine with the edge of the sword, 1 Kings 21, 21. Behold, I will bring euill vpon thee, and will take away thy posterity, &c. Thus was it with Ieroboam who made Israel to sin, God swept him away and all his stocke as dung from the face of the earth, 1 King. 14.10. It behoueth therefore Princes and subiects to pray one for another, forasmuch as GOD taketh occasion by the sinne of one man to punish another. This duty should also be performed of fathers and children, of masters and their families, lest God cast them together in one iudgement.
Lastly, children ought not in all things to Ʋse 4 follow the example of their parents. It is no iust defence or good excuse before GOD, to say, our parents did so. If they haue bin wicked, swearers and blasphemers, contemners of the word & of the Sabbaths of God, we must not follow them in their sins, lest we reape the fruite of that which they haue sowne. Wherefore children must not walke in the wicked waies of their fathers, but rather bee humbled and craue pardon and forgiuenesse euen for their sins which they after a sort haue bequeathed as a legacy vnto them: so that their children inherite their sinnes as well as their substance, because they send forth an euill sauour which bringeth downe the curse of God vpon them, as Dan. 9, 8, 16, where Daniel doth not onely confesse his owne sin, and of others that then liued, but he is wonderfully cast downe for the sins of their predecessors: For our sins, & for the iniquities of our fathers, Ierusalem and thy people are become a reproch to all that are about vs. And the Lord promiseth on the other side, that he which seeth his fathers sins, & is humbled for them, and doth not the like, shall not be punished for them,Ezek. 18.14. but shal finde God mercifull vnto him; but whosoeuer seeth the wickednesse of his fathers, and iustifieth them by word or practise, filleth vp the measure of their sins, & bringeth downe a plague vpō his own head, Mat. 23, 32, 35: Fulfill yee the measure of your sins, that vpon you may come all the righteous blood that hath bin shed frō the blood of Abel, &c. Verily, I say vnto you, all these things shall come vpon this generation.
‘36. And the men which Moses sent to search the Land, who returned and made all the Congregation to murmure against him by bringing vp a slander vpon the Land: 37. Euen those men that did bring vp the euill report vpon the Land, died of the plague before the Lord.’
After that God had giuen sentence against all the murmurers together; now he proceeds against the captaines and ringleaders of ye rest, I meane the men that were sent to search out the land, which opened the mouths of the rest against the Lord; these were smitten downe & died by the plague and pestilence, according to the threatning before ver. 12. I wil smite thē with the pestilence, and I wil make of thee a greater and mightier nation then they; and this had bin no hard thing with God, who had before as it were hewed them out of the rock, & multiplied them to many thousands out of small beginnings.
Doctrine. The Doctrine from hence is this: Such as are leaders and drawers forward of others and soliciters of them to sinne,The cheefest offenders shal be chieflie punished. are capitall offenders, the burden of the sinne & of the punishment thereof lieth cheefely vpon them. Iudgments are principally intended & directed against those that haue the chiefe hand in misleading others; we see this euidently in the fall of our first parents, the serpent is first punnished, then the woman, and lastly Adam, Gen. 3, 14, 16. The iudgement of God lay heauy vpon the idolatrous kings of Israel, which in a few descents were rooted out; Thus is Ieroboam branded, that hee made Israel to sinne, 1 Kings 12, 30. 2 Kings 13, 2, and 10, 29. 1, Kings 15, 2, 3, 34. The reasons.
Reason 1 It is a sinne for man to erre of himselfe, and bringeth iudgement, to goe out of the way, though he be nor set out of it: but it is a greater sinne and bringeth a greater iudgement to cause others to do soe, for now he sinneth not alone. Satan that old serpent was chiefly punnished, because he was the chiefe procurer of mans fall, but Adam escaped not who was seduced, but was no seducer; he was deceiued, but was no deceiuer: the diuell was a deceiuer, but was not deceiued: the woman was both deceiued and a deceiuer also. They that cause others to fall, haue a greater iudgement belonging vnto them. We obserued this before in Miriam, chap. 12, 10. she was a leper white as snow, who drew Aaron to ioyn with her against Moses, and therefore as she had the chiefe hand in the sinne, so shee was striken with a foule leprosie.
Reason 2 Secondly, principall offenders in ciuill states are chiefly punished before such as are onely accessaries. In euil, we may say, Two are worse then one, because if one determine to giue ouer, he hath a fellow to stirre him forward, & if he be ready to ceasse, he hath another to helpe him vp.
Vse 1 This serueth to reproue such as draw on others to sinne, as they are capitall offenders, so they shall be punished as capitall offenders. Wo to such as lay a stumbling blocke before others to cause them to fall. In this number I range those that keepe common houses of drunkennesse, to tempt and seduce others, and such as haunt them continually, & meet there, and intend to make others drunke; of which places I may say as Salomon doth of other, Pro. 7, 27. Their house is the way to hell, going downe to the chambers of death. These men are capitall offenders, & are so hardened in sinne, that they make a mocke and a spott at it as at a pastime yea they make a mocke of those that set themselues against it. It serueth also to reprooue those that any way make others partakers of their sinnes, whether it be by commanding, or by counsell, or by perswasion, or by euill example. We shall finde the number of our own sinnes to be great enough, and the account hard enough which we are to make for them, that we should be afraid to heap vp more, and so to make the weight greater and the burden heauier.
Secondly, this must teach all such as are Rulers Vse 2 and Gouernours to looke to their waies, and to take heed they be not any cause of the fall of others. A Gouernour lifted vp aboue others, is as an high Cedar or mighty Oake, aboue the lower shrubs. The Oake neuer falleth but it beareth downe the lesser trees that stand neere vnto it. So is it with such as are set before others, in what calling soeuer it be, they stand not alone, they fall not alone. If they stand fast and vnmoueable, they are as firme pillers to beare vp others. If they fall, they wrap others in their owne ruine, & Gods iudgements will lye heauy vpon them and vpon those that belong vnto them. This doeth the Prophet teach touching negligent watchmen, that keepe silence and doe not blow the trumpet, and thereby cause many to perish in their sins, Eze. 3, 18. Their blood will I require at the watchmans hands. This may be spoken likewise of other Gouernours. God hath made the Magistrate a watchman, and requireth of him to cause his lawes to bee obserued; and godly Nehemiah acknowledged it to be his duty to see God to be serued, and his Sabaths to be sanctified, chap. 13, 17. What euill is this that yee do, and prophane the Sabbath day? There was buying and selling vpon the Sabbath day and he reproueth the buyers by name, as if the fault were chiefly in them; for as we say commonly in another case, if there were no receiuers there would be no theeues, so we may as truely say, if there were no buyers, there wold be, there could be no sellers. And it is certaine, that because these finde readily such as will buy of thē, it encourageth the sellers to come and offer their wares. For if the Iewes had not beene willing to buy their wares, the Merchants of Tyre would neuer haue brought their commodities to vent them vpon that day. If therefore the Magistrate doe not his duty, but hold his peace, the blood of such as perish shall be required at his hands also. The like we might say of fathers and masters that ought to teach and instruct such as belong vnto their charge; and this haue all godly Gouernours obserued: such then as are negligent in this duty, & open not their mouthes, make themselues guilty of the sinnes that their seruants and children commit, as it is noted of Eli, and bring vpon themselues many greeuous iudgements.
Thirdly, we must neuerthelesse vnderstand, Vse 3 that it shall bee no iust plea or pretence for such as are ledde aside out of the right way by others, or haue a stumbling block laide before them to cause them to fall, to alledge for thē selues, Alasse, I was deceiued, I was moued & drawne by others: these are no better then Adams figge leaues, hee posted his sinne ouer to his wife, The woman that thou gauest me, &c. Gen. 3, [...]2, So did the woman to the serpent, The serpent beguiled me, &c. So it was with Saul, he translated [Page 619] the fault from himselfe to his people, The people spared the best of the Sheepe and of the Oxen to sacrifice vnto ye Lord thy God, 1 Sa. 15, 15.28. But God bindeth them all together as it were in one bundle, and they are all punished, the serpent, the woman, the man: And Saul hath the kingdome rent from him, and giuen to a neighbour of his better then himselfe. [...]cuse of [...]ople. The people for the most part thinke themselues to be discharged, if they can lay the blame vpon their Teachers: Alas, if we had beene taught better, we would haue done better; our Ministers shall answer for vs: if we be ignorant, it is their fault. Thus doe many deceiue themselues, but this shall neuer goe for good payment. Christ saith, If the blinde leade the blinde, both shall fall into the ditch, Mat. 15, 14. not onely the blinde leaders, but they also for company that are blindly led. Therefore none shal be excused by the carelesnesse and negligence of their Pastours, for they shall die in their owne sinnes and inquities, Ezech. 33, 8. Iere. 14, 15, 16.
Thus the case also standeth with seruants and others vnder the gouernment of others, They thinke all shall goe well with them, if they haue the examples of their masters and rulers to go before them. [...].19, 20. [...], 26, 27 The poore thinke themselues excused by the rich, the lower sort by the greater, the fewer by the multitude, the wife by the husband, the subiect by the Magistrate. Thus also it falleth out in the breach of the Sabbath, of which we spake before. The seller turneth it ouer to the buyer, and the buyer putteth all the fault vppon the seller, whereas indeede neither are innocent, but diuide the sinne betweene them, and therefore both of them are reprooued as guilty, and shal diuide the punishment also betweene them.
Vse 4 Lastly, this serueth as an instruction to the godly, that albeit we be ouertaken in any sin, and fall into it our selues, yet let vs take heed we do not pull others after vs. We must not be so sottish as to thinke, that by procuring and perswading others to ioyne with vs as companions and brethren in euill, that the euil is thereby lessened: no, it is thereby rather increased. We should be greeued for our owne faults, and know that the burden of our owne sinnes doth presse vs downe so deepely, that we haue small cause to adde the weight of other mens sinnes to our owne. On the other side, happy are they that leade the way to true godlinesse, and bring on others vnto the true feare of God, They shall shine as the brightnesse of the Firmament, and as the Starres for euer and euer, Daniel 12, 3. As then, Whosoeuer shal break one of these least Commandements, and teach men so, shall be called the least in the kingdome of heauen: so, Whosoeuer shall do them and teach them, the same shall be called great in the kingdom of heauen, Mat. 5, 19. It is a praise and commendation to performe the will of God, and to do his commandements: but it is a double praise, to bring others to the practise of them also. Hee that conuerieth his, brother to the trueth, saueth a soule, Iam. 5, 19, 20. No man can do better seruice to God, or to his neighbor.
‘39 And Moses tolde these savings vnto all the Children of Israel, and the people mourned greatly.’
Moses rehearseth what the Lord had denounced and determined, or else he could not be saide to be faithfull in the house of God, Num. 12, 7. He hid nothing from them, but reuealed the whole counsell of God. This is the Ministers duty, they must keepe backe nothing of all the things that he shall say vnto them, 1 Sam. 3, 17. Numb. 22, 38. Matth. 28, 20. Otherwise they cannot take the consciences of the people to record, that they are pure from the blood of all men, Act. 20, 26. Againe, we see what this message of Moses brought from the mouth of God wrought in the people, they mourne and lament, not slightly but bitterly. But they should haue taken heede of murmuring at the beginning, and then they had preuented this mourning at the later end. And wherefore doe they mourne so greatly? not for their sin, but for the punishment fallen vpon themselues and vpon their children; as Iudas and other sonnes of perdition, who can quickly mourne when they are punished, but are hardly drawne to it when they haue sinned. But Peter wept bitterly so soone as hee had sinned, Mat. 26, 75. albeit hee saw no punishment comming. A good child feareth the displeasure of his father more then the rod. So it ought to be with all of vs.
We learne from the behauiour of the people this Doctrine, Doctrine. Sinne is pleasant in the beginning, b [...]t bitter i [...] the latter end. That sin though it be pleasant in the acting, yet it bringeth much sorrow and bitternesse in the latter end. It is conceiued in pleasure, but it bringeth foorth paine. Gen. 3, 6. Ier. 2, 19. Pro. 7, 22, 23. 1 Tim. 6, 10. Ahab tooke possession with great ioy of the vineyard of Naboth, purchased with the reward of iniquity, but the prophet is sent vnto him with this heauy tidings, 1 Kings 21, 19. Hast thou killed and also taken possession? In the place where dogs licked the blood of Naboth, shall dogges licke thy blood, euen thine, Luke 6, 25. and 15, 13, 14, 16.
The Reasons: First, because sinne is the Reason 1 transgression of the law, so it is defined by the Apostle, 1 Iohn. 3, 4. Whosoeuer committeth sin, transgresseth also the Law: for sinne is the transgression of the Law. Now God hath set a curse to euery transgression of the Law, Gal. 3, 10 and this curse must take place vpon the sinner, and cannot be seuered from the sinne.
Secondly, in sinne are two things, the act it Reason 2 selfe, and the guilt of it [...] the acte it selfe is transient, and hath the pleasure while it is in committing, but the guilt of it remaineth behinde, and bindeth a man to iudgement.
This teacheth euery man, that hee should enuy no man in the pleasure of his sinning: for albeit hee haue some pleasure in the committing of it, yet so soone as the pleasure is gone and past, then followeth the guilt, then followeth the punishment at the heeles, and waiteth vpon the sinner, as the Sergeant doth vpon the debter. The vngodly are oftentimes thought the onely happy men in this worlde, but there is no happinesse to bee found in sin; it is the highway to vnhappinesse, to miserie, to greefe, to anguish, to iudgement, to confusion, to condemnation. These are like to a foolish traueller, who comming to his Inne, calleth for great variety of meate to delight his taste, and taketh great pleasure in eating and drinking of all that is set before him without refusing any; but he neuer thinketh of the reckoning which is to come immediately after, which dasheth all the mirth and iollitie that went before. Thus it is with the sinner, hee followeth his sinne with greedinesse, he taketh delight therein, and cannot bee satisfied; but he neuer remembreth the day of account, neither the reckoning that waiteth vppon him hard at the heeles. Hereupon Salomon singleth out the yong man, and telleth him, that albeit he follow the lustes of his eyes, the desires of his heart, together with the pride and pleasure of life, yet he must know that for all these things God will bring him into iudgement, Eccles. 11, 9. O that euery sinner would thinke vpon this, and marke the latter end of sinne! This would be a notable meanes to restrain vs from wickednesse, and to pull backe our feete from those euill waies into which we are entred: if we would remember that the daies shal come, yea the times approach wee know not how soone, wherein the Lord will say to vs, Come, giue an account: but (alas) these things are now hidden from vs.
Hence it is, that Zophar setting downe the estate of the wicked, Iob 20, 12. saith, Though wickednesse be sweete in his mouth, though he hide it vnder his tongue, though hee spare it and forsake it not, but keepe it still within his mouth; yet his meate in his bowels is turned, it is the gall of Aspes within him: He hath swallowed downe riches, and he shall vomit them vp againe, God shall cast them out of his belly. Where he compareth sinne with sweete meate mingled with deadly poison, & he speaketh of goods euilly gotten, wc turne to the destruction of those that possesse them. The same doth Salomon teach touching drunkennesse, Prou. 23, 31, 32. and touching whordome, chap, 3, 3, 4. as also elsewhere he sheweth, that in the transgression of an euill man there is a snare. It is otherwise with godlinesse, and the feare of God: it seemeth bitter to the flesh and is oftentimes accompanied with manie troubles and afflictions which are verie vnpleasant to the outward man: notwithstanding afterward it bringeth enduring pleasure and contentment vnto the soule: for, our light affliction which is but for a moment, 2 Cor. 4, 17, 18 worketh for vs a farre more exceeding and eternal waight of glorie, while we looke not at the things which are seen, but at the things which are not seene: for the things which are seene are temporal, but the things which are not seene are eternal.
Secondly, let no man measure the nature of Vse 2 sinne by the beginning of it, but by the end: and when we are deuising to commit any sin, let vs bethink our selues what will be the end of it: this will bee a great meanes and a soueraigne preseruatiue to stop the course of it. For sinne is said to haue deceitfulnesse in it, Heb. 3, 18. and the pleasures thereof to endure for a season. Heb. 11, 25. The sinne of Iudas that was a theefe and kept the bagge, and betrayed his master for thirty shekels of siluer, was verie sweete vnto him; but in the end his mouth was filled with grauell, he had enough of them, & too much, for his conscience was vexed with horror, and he felt an hell in his owne bowels; so that he carried them backe to the Pharisies, and hanged himselfe, Mat. 27, 5. Then hee repented, but then it was too late: and thus doe the wicked repent. Esau a very prophane person, sold his birthright for a messe of pottage, it was sweet meate vnto him, but it had soure sawce: for hee found no place for repentance, Though he sought the blessing carefully with teares, Heb. 12, 17. Thus it was with the foolish Virgins, Matth. 25. and so it shall be with foolish men in the latter end.
Thirdly, we must be carefull to take heede Vse 3 of the least measure of sinne that can be. There is no sinne so litle, but if it be neglected, it wil increase: and whosoeuer despiseth small sins, quickly falleth into greater;Aug. de [...] fel [...] p [...]. it is like the infant conceiued in the wombe, Iames 1, 15. All sinne, though it haue not a wide mouth like a Lyon to swallow vs at one morsell, yet by little and little it will sting vs to death. The sand on the sea-shore, though it be verie small and little in quantity, yet too much waight thereof will sinke the ship. The drops of raine that fall from heauen are very little, yet they make great showres,Qu [...] [...] reb. ge [...]. lib. 4. and great showres bring mighty floods that sweepe away all before them. A little sparke of fire neglected, causeth a great burning, and kindleth a great matter, Iames 3, 5. If then wee desire to preserue our selues safe and sound from the heighth of sinne, let vs take heed we be not oppressed with ye waight of it, and set on fire with the sparkes, and wet with the droppes of it. Beware of smal sinnes, if wee would bee preserued from the greater, one making an easie path and passage to another.
Fourthly, let vs labour to preuent the first Vse 4 beginning of sinne, and seeke to pull it vp as a bitter roote in the first sprouting. In the diseases of the body, it is a good rule to withstand the beginning, because it is too late afterward to prouide a remedy. Many a wound might haue beene healed, if it had bin looked vnto betimes, which by continuance proueth incureable. So the diseases of the soule should [Page 521] be preuented in time, while we perceiue them to be growing and going forward. Men are carefull to kill serpents in the shell, and to destroy noysome beasts before they can run and rauen abroad, thereby to preuent the danger that otherwise in time might grow by them, if they were suffered and let alone. Thus ought we to deale with our sinnes, we must endeuour to struggle against them, and to strangle them in the birth and beginning, that so they may neuer come to perfection, neither bring vs to destruction. Destroy them or else they will destroy vs: if we doe not kill them, they will kill vs, for sinne when it is finished, bringeth foorth death, Iam. 1, 15. A yong plant may easily bee pulled vp by the rootes: but if it grow in the ground till it be a great tree, it can hardly be transplanted and remoued. In like sort so long as our sinnes are yong, they may with lesse strife and labour bee rooted out: but if once they bee confirmed by age, and strengthened by custome and continuance in our hearts, we shall finde it a very hard matter to displace them and dispossesse them, Ier. 13, 23. & 2, 22. If once they haue gotten the mastery, they wil hardly leaue their hold. We shall finde it little better then to wash a Tile or brick, and go about in a manner an vnpossible worke, they are become a Cart-ropes which are not easily vntwisted, Esay 5, 18. Or as a threefold cable which is not quickly broken, Eccles. 4, 12. Cōsider the truth of this in these three things, Drunkennesse, whoredome, and swearing: what meanes soeuer are vsed to take these away, they are vnprofitable: the drunkard will follow it still, Pro. 23, 35. Such as comit whoredome sildome returne againe, and take holde of the paths of life, Prou. 2, 19. & when a man hath once accustomed himselfe to swearing, he cannot but sweare at euery word, he neuer feareth an oath. Custome taketh away feare of sinning: where no fear is to offend men are bold to sin: & when men are growne bold and past shame they haue no sense of sinne You shall heare them sweare ordinarily and horribly, and yet they know not of it, or at least neuer consider it, Rom 2, 4. Eph. 4, 19.
Vse 5 Lastly, it behooueth vs to vse all the meanes we can to keepe vs from sinne, as wee would do to keepe vs from the pestilence, least wee grow secure and senslesse, and think our selues in good case, when we are neerest to destruction and farthest off from saluation. [...]nes sanc [...] or God [...] vs [...]. The meanes which God sanctifieth as so many preseruatiues to worke in vs a conscience of sinne, and to stay vs from falling into the same are many: First the ministery of the word. I range this in the first place, both because of the power of it, and because it giueth force vnto the rest. God commandeth his Ministers to cry alowd and spare not to preach the doctrine of repentance, and to tell the people their sinnes, Pro. 1, 20, 21. and 9, 2, 33. Ephes. 4, 11, 12. Thus hee sent Ionah to the Niniuites, Ionah 3, 4. Nathan to Dauid, 2 Sam 12, 1. and the prophets continually to the Israelites, 2 Chronic. 36, 14, 15 Acts 2, 37, 38.
Secondly, the benefites and blessings of God which are many and great, daily & continuall, vpon soule and body; hee saueth and preserueth vs, in him we liue and mooue, who reneweth his mercies to vs euerie morning, Psal. 68, 18 Lam 3, 23. be daileth loadeth vs with benefits wonderfully. Moses telleth the people, that the Lord bestowed so many benefits vpon them, that they should loue the Lord with all their hearts, and with al their soule, Deut. 10, 12. That they should cleane vnto him, and knit their hearts vnto him, Iosh. 23, 8. and 24, 14. 1 Kings 14.7, 8. Paul beseecheth the Romanes by the mercies of God to offer vp their bodies as an holy sacrifice vnto God.Rom. 12, 1. God hath made vs to abound with this argument, and hath often spoken vnto vs.
Thirdly, he hath bestowed vpon vs his own Sonne, the greatest blessing in heauē or earth, for a greater cannot be promised of God, or comprehended of vs, Rom. 8, 32 He spared not his owne Son, but deliuered him vp for vs all, Ioh. 3, 16. He gaue his owne, his onely Sonne for vs his enemies euen vnto the death, that wee should be reconciled vnto him. If the consideration of this and the earnest meditation in it, will not mooue vs to repent of sin, nothing in the world will put life into our hard hearts
Fourthly, the corrections and chastisements which are laide vpon vs, Psal. 89, 31, 32. Iob 33, 16. The Lord openeth the eares of men, euen by their corrections which he hath sealed: so that we should humble our selues when we feel them, Heb. 12, 6, 11. It is our duty therfore to mourn for sin betimes, which wil bring with it comfort in the latter end, Luk. 6, 21. Blessed are yee that weepe, for ye shall laugh. This vse did Dauid make of them, Psal. 119, 71. To this wee may ioyne the chastisements of God sent vpon others, though we feele them not ourselues: for if we see them or heare of them, they should be as so many warning peeces to our selues to call vs to repentance, Esay 26, 9.
Fiftly priuate admonitions and exhortations, yea reproofes and threatnings of iudgement when the former will not serue, Leu. 19, 17. Prou. 9, 8. Rebuke a wise man and hee will loue thee. Math. 18, 15.Iames 5, 20. Thus he may be wonne by his brother, Psal. 141, 5. Let vs not therefore refuse this meanes, but make good vse of it.
Lastly, the inward motions and inspirations of the holy Spirit, which he stirreth vp in our hearts, as it is saide of Dauid, that God caused his owne heart to smite him, 2 Sam. 24, 10. and Psal. 16, 7. We haue all of vs at one time or other some good motions and desires put into our mindes; let vs make much of them and entertaine them into our soules, lest hee withdraw his Spirit from vs, and giue vs ouer vnto our selues.
40. And they rose vp early in the morning, and [Page 622] gate them vp into the top of the Mountaine, saying, Loe, we be heere, and will goe vp vnto the place which the Lord hath promised: for wee haue sinned.
41. And Moses said, Wherefore now doe you transgresse the commandement of the Lord? but it shall not prosper.
42. Goe not vp, for the Lord is not among you, &c.
Heere we haue the behauiour of this crooked and peruerse people, hearing from the mouth of Moses the minde of God, that they must go backe againe by the way of the red sea, and shall wander vp and downe fourty yeares in the wildernesse, for the false report which the spies had brought vp of the Land, and for their own beleeuing of that report: Now they will not obey, but will needs goe forward, though God had commanded them to retire and returne. See heere the peruersenesse of our nature, as if we had made a generall conspiracy neuer to obey him, but to oppose against him whatsoeuer he say, so we euermore striue against that we are forbidden. They refused before to goe into the Land, now they will needs in a Brauado proceede when they are forbidden. When they should go forward, thē they will go backward and make them a Captaine to conduct them into Egypt. When they should go backward, then they will goe forward, though they perish for it. This is our corrupt nature, that which God willeth vs to do, we will not do: and that which he willeth vs not to do, that we will do: whereby we see that the lustes of the flesh are enmity against God.
Againe, obserue that when God is not with a people, they cannot prosper, his presence is the cause of victory, 2 Chron. 20, 27. If he be gone from vs, and goe not foorth with our armies, we fall by the sword of the enemy, wee cannot stand before them, we go out one way, and flie before them seuen waies. Deut. 28, 25. Moreouer, we see in the example of this disobedience, that God oftentimes punisheth one euill man by another, one of his enemies by another enemy; neuertheles, afterward they also perish. They are his rod, and when it hath bin imploied to scourge malefactors, it is cast into the fire. Doctrine. But to passe these ouer, which partly haue beene handled before,Such as haue giuen vp thē selues to sin, do fill vp the measure of them. and partly come more fitly to be handled after, let vs consider this generall point; that wicked men that haue sold themselues to sinne, do at length come to that measure of sinne, that no bandes or banks can hold them or containe them. Such as haue giuen themselues vp to sin, do not onely proceed in sinne wilfully and violently, but come to that height, that neither the iudgements of God, nor his mercies can restraine them, but they breake through all, like an vnruly beast, whom no hedge can hold, no fence can order, no boundes can keepe in, whatsoeuer they be, Ier. 5, 8. 2 Chron. 36, 13, 14, 16. Psal. 50, 17. Esay 1, 3, 4, 5, 6, 7, 8.
And no maruaile. For their hearts are obstinate, Reason 1 their consciences are hardened and seared as with an hot iron, so that they cannot be softened with the oyle of his mercies, nor terrified with the fire of his threatnings, nor broken in peeces with the hammer of his iudgements.Rom. 2, 5. They haue gotten hearts that cannot repent, and therefore when sinfulnesse and obstinacy meet together, there must needs be an exceeding great measure of iniquity.
Secondly, because there is in such, a great Reason 2 contempt of God & his word: now contempt ioyned with sinne, maketh the sinne greater. It is noted as the top of Esaus prophane hart, that he contemned his birthright, Gen. 25, 34. It was a note of prophanenes, to set it to sale, to preferre his belly before the pledge of Gods fauour, to sweare rashly, and securely to passe ouer what he had done; but to contemne and despise the grace of God, passeth all the former, and containeth the height and depth of his prophanenesse.
This argueth, that the times wherein wee Vse 1 liue, are growne to a maruailous height of impiety, and that we are come to a fearefull degree of all prophanenes. For not only grosse sinnes as great beames in our eies are to bee found among vs, but euill men are carried violently with a full career in their sinnes, like an horse without a bridle that rusheth into the battell. We are growne to this perfection, as it were to a complete age of sinne in the midst of the blessings and benefits of God, we turne his grace into wantonnesse, & the more grace aboundeth, the more sinne continueth: and though he warne vs by his word, yet we will not be warned. His word is as the winde that passeth away. Againe, many men liue in sinne in the middest of the iudgements of God, not onely generall iudgements, but euen speciall vpon themselues,Zeph. 1, 12. yet they are setled in the dregs of their wickednesse, nothing can turne them or amend them. This cannot but argue a great height of impiety. This maketh all sinne whatsoeuer to be vnpardonable, when wee grow obstinate and sapped in our euill waies, that nothing can preuaile with vs.Afflictions contemned abused, bri [...] moe afflictions. If any haue a seruant or childe, whom he hath warned of his euill course, and lately corrected him for the same, if this seruant or this childe should (notwithstanding words and blowes vsed toward him) continue to doe the same things, would you not thinke that he deserued a greater measure of punishment? Then let vs, I pray you, iudge our selues in this case. God hath giuen vs his word and commandements, to tell vs what we ought to do, & what not to do, & often sendeth his iudgments among vs for the farther manifestation of the truth of his word: yet wee see men will to their old sins againe though they die for it, & that eternally in soule and body. We must therefore expect daily a greater measure of Gods iudgements [Page 623] then before, because wee continue obstinate and rebellious.
Secondly, seeing nothing will hold vs from our sinfull wayes, but we will rush forward, it teacheth euery mā, that it is our duty to humble our selues for our obstinacy, impenitency, and hardnesse of heart, in that wee are so dull and slow of heart to beleeue and to repent of those things which we haue heard reprooued out of the word of God. The heinousnesse of obstinate sinnes committed with an high hand wil appeare vnto vs by these particulars. [...]einous [...]d gree [...]esse of [...]ate sins open. First, obstinate proceeding in sinne keepeth al mercie from vs, as a thick cloud that suffereth not the comfortable light of the Sunne to shine in our faces. This made the Apostle say, that blindnesse was happened to Israel, that they were not his people, Rom. 11, 25. Woe vnto them in whom this remaineth, for God hath giuen vnto them the spirit of slumber, eyes that they should not see, and eares that they should not heare, Rom. 11, 28. Secondly, it maketh the least sinne that a man committeth or can commit to bee like to that sinne against the holye Ghost that shall neuer be forgiuen, neither in this world, neither in the world to come. Mat. 12, 32. For it is not so much sin that condemneth a man (for then all men should bee contemned, inasmuch as all men haue sinned) as obstinacie and wilfull continuing in sin. And haue wee not therefore great cause to humble our selues for the same, and to lament bitterly? Thirdly, it is a sinne against the Gospell it selfe, and against the doctrine of saluation, ought we not therefore to mourne for it? Notwithstanding many are so farre from leauing off their continued practise of sinne, that they repent of their repentance, they are sorry that they haue turned and changed so farre. [...]epent of [...]tance, a [...]us sin. This is such a sin as maketh men odious in the sight of God, and maketh them more acceptable to satan, when they greeue that they haue a little broken off their sinnes, and made a few steps, & some small beginnings to repentance. This is an high degree of sinne: and this was it that did fill the hardnesse of Pharaohs heart to the full. He and his seruants were at the last content that Israel should depart out of Egypt: this was some kinde of relenting, and a bringing of their former hardnes to a better temper: but they are much greeued for that which they had done, and therefore they say one to another, Why haue we done this, that we haue let Israel go from seruing vs? Thus it was also with the Israelites themselues, they had hitherto proceeded toward the land of promise, and as it were ranged themselues vnder the standard of God, but now they repent of all that they had done, and would needes returne backe againe into Egypt. But on the other side, when a man can mourne that he hath not mourned; and repent that he hath not repented, & humble himselfe because hee hath not bene humbled, this is a true and great measure of grace: and this is that which a man must first doe, before he can truly repent of any particular sinne whatsoeuer. But some will say, Obiect. what neede so many words of exhortation to repentance? We hope we haue repented long agoe, Answer. both often enough and well enough. Thus do some proud hypocrites deceiue themselues. These are like to the young man, that being sent to the law for the direction of his life, answered, All this haue I done from my youth, Math. 19, 20. what is yet wanting? This conuinceth those men to their faces of want of repentance. For if such men haue repented, it is with such kinde of repentance as many take vp and vse after their customary swearing, who when they haue sworn and taken the name of God in vaine, doe presently aske forgiuenesse and cry God mercie, and yet presently sweare againe & againe, like dogs that returne to their vomit: I cannot say like the sow that was washed, walloweth againe in the mire, for they were neuer washed from their sinne: but I may more fitly compare them to the harlot in the Prouerbes, That eateth and wipeth her mouth, and saith, Prou. 30, 20. I haue done no wickednesse. With such kinde of repentance it may be these haue repented, wheras in truth it is rather a bolde presumption, then a true conuersion: for alas, this is no repentance at all, but onely a meere deceite and delusion of the deuill. This is an euident truth, and a verie plaine rule not to bee denied, or disputed, or gainsayed; Whosoeuer is come to this passe to thinke hee hath repented enough, it is most certaine he neuer truly repented, hee is not in the account of God and his word a true conuert or penitent. For all such as haue repented aright, do thinke it, nay they know it to bee vnpossible for them to repent enough: such are our offences against the eternall and infinite maiesty of God, as no man is so humbled for them as that he can say, he neede be humbled no more for them. All our life, if it were or could be as long as Methuselahs, must bee a continuall practise of repentance. As we daily sinne, so we should daily craue pardon of sin, and daily repent vs of our sinne, both of our knowne and secret sinnes.
Lastly, this serueth to exhort euerie of vs Vse 3 to take heede of obstinacy, impenitency, and resolution to go forward in sinne: we must fly from it, and labour against it. Let vs breake off our sinnes by timely repentance, & by doing the contrary good commanded. For this also is another rule certain and infallible without any exception or contradiction, that a man can neuer be free from the forbidden euill, wc doth not earnestly labour to do the contrarie good. A man is neuer free from vnbeliefe, that is not also furnished with true faith in his heart. For there is no meane betweene faith & infidelity, betweene righteousnes and vnrighteousnesse, and therefore it is not possible for a man to be free from an obstinate heart frozen in the lees of sinne and disobedience, that is not also furnished in some measure with repentance and other graces of the Spirit. As of [Page 624] ten as a man stumbleth in the streets, so often he will rise againe, and that quickly to the end none should espy him in his fall, & point at him with his finger: so it ought to be with vs in this case. Whensoeuer we fall into sinne, we ought by and by to labour to rise vp again by repentance, lest by delaying and deferring the time, we adde impenitency to our impiety. Let vs all labour after renewed repentance in this life, without which al must perish eternally in the life to come. This is a necessary duty, wee must all striue and endeuour with might and maine to attaine vnto it; & though satan cast many lets, as it were so many blocks in our way, and seeke to entrappe vs with his subtle deuices, yet wee must breake through them all, and set our selues close to the practise of this duty. The more profitable and necessary it is, the more doth satan seeke to hinder vs and keepe vs from it. There is no way to come by life and saluation, but by repentance. It is a true saying of him that is the truth Iohn 14, 6. That except we repent, we shall all perish, Luke 13, 3. If we will iudge our selues, we shal not be iudged of the Lord, 1 Cor. 11, 31. This is a good iudgement: happy is hee that sitteth thus in iudgement with himselfe, he shall not feare the eternall iudgement. Many there are in the world, that thinke this an vnpleasing doctrine and duty, they would willingly come to saluation and to the kingdome of heauen, but tell them of repentance, they account it an hard saying, they are not able to abide it: they are loath to change their liues and becom new men, they are loth to leaue their sinne and the old Adam. These may bee fitly compared to a traueller, that desireth to be at his iourneies end, and coming to an hard, stony, & streight way, thorough which hee must of necessity passe, or else he can neuer be there; what doth he? Hee seeketh for some other place or passage, he wandereth vp and downe, and coasteth hither and thither; and yet when he hath troubled and tired himselfe, there is no remedie, he must passe thorough the narrow lane, howsoeuer it seeme hard vnto him. So is it with vs, wee would faine haue saluation, but how? we would haue it by any meanes rather then by changing the sinnefull course of our liues, as we see Micah 6, 6, 7. If the Lord would be pleased with thousands of Rammes, or with ten thousands of riuers of oyle; or if he would accept at their hands their first borne for their transgression, and the fruite of their bodies for the sin of their soule, they would be readie to giue it vnto him rather then mortifie any the deeds of the flesh and crucifie the old man. There is nothing sauoureth more hardly in their eares then the doctrine of mortification. But to dreame of an heauen without repentance, is as foolish, as to dreame of passing ouer a broad and deepe Riuer without either bridge or barge. There is no comming into the land of the liuing, of the liuing God, and of those that liue with God, without repentance and change of minde; the bridge is broken down that should transport vs and set vs ouer. For this is the onely way this is the doore by which we must enter, or else no saluation can be attained. Enter then into this way, and set open this gate, that the King of glory may come in, Psal. 24, 7, 9, exercise your selues in this duty, so shall ye bee able to stand before the presence of God at that great and terrible day, when hee shall iudge euerie man according to his workes, Rom. chap. 2. verse 6.
CHAP. XX.
IN the former part of this Booke, Moses hath set downe many murmurings of the Israelites against God, and against Moses and Aaron the seruants of God, through wearinesse of their iourneyes, through loathing of Manna, thorough the emulation of Miriam, through the report of the Spies, through the enuy of the Leuites, through the indignation and discontentment of the people, for Gods iudgements against the rebellious; whereby it came to passe, notwithstanding they were compassed about with manifold mercies of God, as with a wall, that they waxed impatient and fretting against God, vnthankfull and forgetfull of his former benefits, distrustfull & disdaining the present blessings they enioyed.
His right hand had deliuered them out of Egypt, his out-stretched arme had diuided the waters of the red Sea, and set them on an heap, the Cloud had shadowed them, the Pillar of fire had conducted them, the Angel of the Lord had guided them, the Arke had gone before them, and Manna from heauen had fedde them: yet now all is forgotten, they beleeue not in God, but tempted and prouoked the holy one to anger. And yet behold more prouocations then these, in these chapters following; where we shall see how they complaine and cry out through scarsity of water, and through wearinesse of their life, when they were stung with the fiery serpents. But let vs consider the words of Scripture, as they lie in order in this chapter.
1 Then the children of Israel came with the whole Congregation into the desert of Zin, in the first Moneth, and the people abode at Kadesh, and Miriam died there, and was buried there.
2 And there was not water for the Congregation, and they assembled against Moses and against Aaron.
3 And the people chid with Moses, & spake, saying: But would wee had perished when our brethren died before the Lord.
4 And wherefore haue yee caused the Congregation of the Lord to come into this wildernesse, that we and our cattell should die there?
5 And wherefore haue yee made vs to come vp from Egypt, to bring vs into this miserable place? No place for seede, nor Figges, nor Ʋines, nor Pomgranates? Neither is there any water to drinke.
6 Then Moses and Aaron went from the face of the assembly vnto the doore of the Tabernacle of the Congregation, and fell vpon their faces: and the glory of the LORD appeared vnto them.
7 And the LORD spake vnto Moses, saying;
8 Take this Rodde, and gather thou and thy brother Aaron this Congregation together,Of this R [...] and the waters gushing out of it, [...] more bef [...] in the next chapter, that ye may speake vnto this Rocke before their eyes, and it shall giue foorth his waters, and thou shalt bring them waters out of this Rocke: so thou shalt giue this Congregation and their Cattell drinke.
9 Then Moses tooke that Rod from the presence of the Lord, as he commanded him.
10 And Moses and Aaron caused the Congregation to assemble together before that Rocke, and he said vnto them; Heare now O ye Rebelles: shall we bring you waters out of this Rocke?
11 Then Moses lift vp his hand, and smote that Rocke with his Rod twice, and much water gushed out: so the Congregation and their Cattell dranke.
12 Wherfore the Lord spake to Moses & Aaron: Because ye haue not beleeued in me, to sanctifie me, before the eies of the childrē of Israel, therfore ye shal not [Page 725] bring this Congregatiō into the Land which I haue giuen them.
13 These are the waters of strife, where the children of Israel stroue against the Lord, & he sanctified himselfe among them.
In this Chapter we are to consider three seuerall things. First, the murmuring of the people: secondly, the purpose of the Israelites to passe toward Canaan by the borders of Edom. Thirdly, the death of Aaron in the Mountaine, in whose stead Eleazar his sonne succeedeth, and for whom the people a long time lamenteth. All these particulars are amplified in the beginning of the Chapter, by the circumstances of time; to wit, the first moneth of the 40 yeare after their departure out of Egypt, as appeareth, chap. 33, 38. and likewise of the place, [...]t. 2, 14. of Kadesh a City in the borders of Edom, at which time also Miriam the sister of Aaron and of Moses died. These circumstances being set downe, the History of their murmuring followeth, which we haue often before seene and considered: declaring that whensoeuer & wheresoeuer any aduersity happened, by and by they became impatient, vnthankfull, and forgetfull of present mercies and fauours. A like history to this we saw before, Exod. 17. which is not the same recorded in this place, but differing in time & place, as may appeare by collation & conference of both the places.
Now let vs marke their behauiour in this want of water in the wildernesse. First, they wish they had died by the stroke of Gods hand with the seditious rout of rebels that cō spired against God, whom notwithstanding they call their brethren. Secondly, they expostulate with Moses and Aaron, that they had brought them out of Egypt into the wildernesse, being barren without fruite, miserable without haruest, and dry without water? Whereas they should comfort themselues in the former mercies of God, rest in the experience of his power, and remember his helpe euer ready in time of neede: they rise vp against Moses and Aaron in shew, but in deed against God, whom they serued; setting downe their present condition, and comparing their abode in Egypt (where they had tasted all miseries, felt all oppressions, and groned vnder the heauy burthens) with their present estate, to amplifie the woe and wretchednesse therof: such is their blindnesse and vnthankfulnesse.
[...]mb. 12, 3.But what doth Moses, whose meeke and patient spirit they greeued, and whose righteous soule they vexed frō day to day with their vngodly murmurings? Hee doth not heere turne himselfe to them, nor dealeth with them to reclaime them as he did, chapter 16. but went with Aaron to God, flying to the Tabernacle as to a Sanctuary, throwing downe thē selues on their faces, and comforting themselues in his power, presence, and protection; who being alwaies neere to them that call vpon him, shewed forth his glory, and commanded them to take the Rodde and speake to the Rocke, promising them water, and assuring them of an happy issue of all their troubles & necessities. Now, as God commandeth, so Moses obeyeth and taketh the Rod.
Here a question may be asked,Question. what Rod God meaneth, and Moses taketh? for we reade of two Rods famous among them, and well knowne; one the Rod of Moses, that he vsed when he kept sheepe in the Land of Midian, Exod. 4, 2, 3, & 7, 8, 19, & 14, 1 [...], and 17, 5. Numb. 17, 8. Hebr. 7, 4. whereby hee wrought afterward many myracles in Egypt, and at the red Sea, & in the wildernesse: the other the Rod of Aaron, which did bud and beare blossomes, to confirme the calling of Aaron, and to declare that God had separated the Tribe of Leui to serue in ye Tabernacle. I answer, Answer. we are to vnderstand in this place, rather the flourishing Rod of Aaron: first, because Moses made mention of this in ye last place, not long before, to wit, chap. 17, the other is not spoken off in this booke: so that we are rather to referre it to Aarons Rod before specified, then to the other not named. Secondly, this serued more fitly and fully to confirme their calling of rule and gouernement ouer the people, which by these conspiratours was called into question. As if they shold say, Do you doubt of our calling, & aske by what authority we do these things? Behold this rod, (do ye not know it?) this florishing rod shall conuince you, and serue to beare witnesse against you.
Thirdly, Moses and Aaron were fled into the Tabernacle, verse 6, now chap. 17, 10. it is said, that Aarons rod was laide vp before the Testimony, for a token and testimony against those rebellious companies.
Lastly, Moses is said, ver. 9, to haue taken this rod from before the Lord, or from his sight & presence, where we shewed it was laide vp: but we neuer reade, that Moses his rod, wherby his calling was confirmed, Pharaohs obstinacy was conuinced, and the red Sea diuided, was laid vp before the Testimony. So then, heere is a charge & commandement, that Aarons rod budding & bearing blossomes, shold be taken, the people assembled, and the Rocke onely to be spoken vnto before the Israelites: a promise being added, and againe repeated, that waters should gush from thence in abundance, whereof the whole Assembly should drinke, and the plenty of it should flow euen to their beasts and cattell.
These are the Commandements of God: let vs see their obedience, with their failing & halting in it: For it is not perfect and entire, wanting nothing, as appeareth by the threatning presently denounced, and by the punishment afterward inflicted. Indeed they gathered together the people, as God commanded, but they spake not to the Rock as God willed thē: they were charged to speak to ye Rock only, yet by impatiency & doubting,Wherein Moses and Aaron sinned agains God they spake not to the Rocke, but complained against the people, [Page 726] and smote the Rock once, and againe, not commanded. So then, they that hitherto shewed inuincible constancy in resisting the rage of the people, and maintained zealously the glory of God, beleeued faithfully his promises, and stood as Rockes vnmoueable against all stormes that beate against them, now faile in their faith and obedience, both in speaking to the people, and in striking of the Rocke. For they aske whether they should bring vnto thē water out of the Rocke, as if it were vnpossible for God to performe what he had promised, & to make good the word that was gone out of his owne mouth. Again, he lifted vp his hand, and smote the Rocke twice through impatiency and distrust:August. lib. 16. Cont. Faust. Manich. cap. 17 so that albeit he were a notable Prophet and holy man of God, and that God gaue this witnesse of him,Numb. 12, 3. that Hee was a meeke man aboue all the men that liued vpon the earth: Psal. 106, 32. yet as the Psalmist teacheth, they troubled him with their grudgings, and vexed him with their murmurings, that he spake vnaduisedly with his lips.
Col. 3, 25. Acts 10, 14. Ezek. 33, 20. Rom. 2, 6. Psal. 62, 12. Reuel. 22, 12.But God, with whom is no respect of persons, who iudgeth euery man according to his waies and works, doth openly accuse & conuince them of sinne, complaineth that they had not glorified his great Name, pronounceth & decreeth the sentence of death against them, that they should not enter into ye Land of promise. And lest this failing of Moses, and fall of the people should be forgotten, it is named the waters of Meribah, or of strife & contention. Thus we see their doubting and disobedience is here reproued and threatened, and afterward punished, which is amplified by the reason, because they were so farre from strengthening the people, by confirming them in the truth of Gods promises, and assuring them of the due accomplishment of them, that themselues wauer, doubt, and dishonour God. For as God is much honoured when hee is beleeued, and we rest in his word as in a thing vnchangeable; so he is greatly dishonored when his power is not acknowledged, whē his promise is not beleeued, and when his truth is not trusted of vs. Thus much of the meaning of the words, as also of the order and circumstances of this history: now let vs come to the doctrines that arise out of the same.
[Ver. 1. The people abode at Kadesh, and Miriam died there.] In this first verse, where this murmuring for want of water is described by the time and place, we see mention is made of the death and buriall of Miriam. Micah 6, 4. She was an excellent woman in the Church, an holy Prophetesse,Exo. 15, 20, 21 one that went before others in singing the praises of God after their deliuerance out of Egypt, after their passing ouer the red sea, and after the ouerthrow of Pharaoh & his hoast; yet is subiect to death as well as others.Doctrine. Death is common to all flesh. From hence we learne, that all flesh, men and women, high and low, rich and poore, godly and vngodly, how great soeuer their gifts and graces be, are subiect to death and mortality. This appeareth, Gen. 5. where in the catalogue of the fathers that liued before the flood, it is said of them all, they died. Albeit God multiplied their daies, many hundred yeares for the increase of mankinde, & the spreading abroad of the truth from generation to generation, yet after many daies, in the end, al of them died. So Psal. 89, 48. Heb. 9, 27. Iob 17, 13, 14. & ch. 21, 23, &c. One dieth in his full strength, being in all ease and prosperity; another dieth in the bitternes of his soule, and neuer eateth with pleasure; they shall sleepe both in ye dust, and the wormes shall couer them. And what shall I say more? We acknowledge in words, and see with our eies, a decay and declining of of all things by experience. All earthly things vnder the Sun that haue beginning,Seneca de remed. fortu [...]. both haue and hasten to their ending. The grasse, when it is growne, is mowed: the fruite, when it is ripe, is gathered: the haruest, when it is ready, is reaped. The trees that florish in the Spring and Sommer, haue their declining Autumne, and their decaying Winter. The Moone set in the Heauen to rule the night, hath her wane. The Sunne which commeth foorth as a Bridegroome out of his chamber,Psal. 19, 3. & reioyceth like a mighty man to run his race, yet hath his setting and descending: the farther he goeth, & the more degrees he passeth, the neerer hee is to the end of his course.
The reasons of this Doctrine, are these. First, Reason 1 because all are dust; the matter whereof wee are made, is the dust of the earth, & therefore must returne to the dust, out of which we are are taken. All flesh is as grasse, and the glory of man is as the flower of the field, the grasse withereth, and the flower fadeth & falleth away. The Sea neuer resteth nor standeth still, but euer ebbeth or floweth: so is it with the life of man, it neuer standeth at one stay, euery day cutteth off one part of our daies, we are neerer to our end in the euening then in the morning, according to the saying of Iob, we are consumed from morning to euening, & we hasten vnto the graue, as the Riuers are carryed into the Sea. This is that reason which is vsed, Gen. 3, 19. In the sweate of thy face shalt thou eate bread, till thou turne to the earth; for out of it wast thou taken, because thou art dust, and to dust thou shalt returne. Where the reason is thus framed; Thou art made and taken out of the dust, therfore thou shalt returne to the dust.
Secondly, we must all die the death, because Reason 2 all haue sinned, and are depriued of the glory of God: for the Scripture concludeth al, both Iewes and Gentiles vnder sin. True it is, man was created to immortality, and if he had euer loued God and neuer sinned, he should euer haue liued without seeing death. But whē sinne entred, death followed in the world, as the wages doth the worke: according to the threatning of God, Gen. 2, 17. In the day thou eatest of the forbidden fruit, thou shalt die the death. For as they that are adiudged and condemned [Page 727] to dye, [...]sost. hom. [...] [...]en. 3. are accounted as dead men, albeit they be kept aliue in prison: so our first Parents, although they did not immediately die, yet immediately were subiect to death by desart of sinne. So the Apostle, Rom. 5, 12. By one man sinne entred into the world, and death by sinne, and so death went ouer all men, in whom all men haue sinned. Where he proueth the cause by the effect, that sinne was before Moses and the Law giuen by him, because death was in the world, which seizeth vpon young and old, infants & sucklings, whereby euery one is conuinced of sinne, [...] 3, 19. euery mouth is stopped, and all ye world subiect to the righteous iudgement of God. Seeing therefore wee are all made out of the dust, and carry about with vs this body of sin: we haue here no continuing City, but are placed in the world for a season, as men set vpon a Stage to play our parts, & then must be gone to giue roome to others, according to the saying of Salomon, One generation passeth, and another generation succeedeth.
Vse 1 The vses follow. First, the rich, the mighty, the learned, and men of high degree, must acknowledge, that there shall be no difference betweene them and the poore, the lowly and vnlearned, in the graue, vnto which all must descend. True it is, there is a difference and distinction betweene rich and poore, high and low, great & small, in their life time, in friends, in honours, in houses, in lands, in liuings, in food, in apparell, in duties, in dignities, & such like externall priuiledges and prerogatiues, which shall haue an end: yet all these shall ceasse, and all degrees must equally meete together in the graue: so that albeit an vnequall life haue gone before, yet an equall death shal follow after. [...]rat oda. li. 1. This is it which Iob pointeth vnto, chap. 17, which we named before, where he sheweth, that all worldly prosperity and hope shall faile, They shall goe downe into the bottome of the pit, surely it shall lie together in the dust. And the Prophet, Psal. 49, 9, 10, 11. sheweth, that neither wit, nor wisedome; neither might nor mony; neither fauour nor policy, can preuent or put away death: that all without difference & respect of persons must yeeld to Nature, and that all meanes which they can deuise for the continuance of their names shall come to nought: For hee seeth wise men die, and also that the ignorant, and foolish perish, and leaue their riches for others.
Secondly, let men of excellent and eminent Vse 2 places liue iustly, and deale vprightly in their callings, wherein they are set. As they are placed aboue others, so they are seene & marked before others, and notwithstanding all their honour and estimation, their riches and retinue, they must die and depart hence, when it shall be said to them, [...] 16, 2. Come, giue an account of thy stewardship, for thou maiest be no longer steward. The remembrance of death must therefore admonish them of their duties, that they dreame not of immortality, and they promise not to themselues continuance heere and perpetuity. This Dauid toucheth and teacheth, Ps. 82, 2, 3, 6, 7. How long will ye deale vniustly, and accept the persons of the wicked? Doe right to the poore and fatherlesse, doe iustice to the poore and needy: deliuer the poore and needy, saue them from the hand of the wicked. I haue saide, yee are Gods, and ye all are children of the most High: but ye shal die as a man, and ye Princes shall fall like others. So then, when we are tempted to euill, we must remember death, and the estate that followeth death. Therefore the Apostle chargeth them that are rich in this world,1 Tim. 6, 17, 18. that they bee not high-minded, neither trust in vncertain riches, but in the liuing GOD; because we brought nothing into this world, and it is certaine, that we can carry nothing out.
Thirdly, this consideration of the common Vse 3 condition of al flesh, must stirre vp our affections from resting & relying vpon men whose breath is in their nostrils, to depend vpon the eternall God, which continueth and liueth for euer. Let vs beware of all vaine confidence. We are ready to rest vpon creatures, and stay our selues vpon an arme of flesh, as vpon a broken Reed, whereby we deceiue our selues of our hope, and rob God of his honour. This we learne, Psal. 146, 3, 4, 5. Put not your trust in Princes, nor in the sonnes of man, for there is no helpe in him: his breath departeth, and he returneth to the earth, then his thoughts perish. Blessed is hee that hath the God of Iacob for his helpe, whose hope is in the Lord his God. Man is vaine, and all his pompe is lighter then vanity. If then we make him our stay and staffe, we beate the ayre, wee labour in the fire, we build vpon a weak foundation, and rest vpon the vncertaine life of mortall and miserable man,Psal. 144. who vanisheth as a shadow, passeth as a dreame, flieth as an Eagle, speedeth as a Poste, consumeth as a garment, and goeth away as a thought that cannot be recalled. His life is as a span soone measured, as a vapour soone gone, as a tale soone told, as an hand-bredth soone measured, as a winde soone ouerblowne, and as the weauers Shuttle, quickly sliding.
Lastly, it is our duty to prepare for it before Vse 4 it cometh, that we may bee found ready, and haue oyle in our lamps, whē the Bridegroome cometh. For death spareth none, it respecteth no person, no age, no Sexe, no State or condition, no power can withstand it, no wisedome can preuent it, no bribe can corrupt it, no cunning can ouercome it. And albeit we often recouer of some diseases, yet in the ende we are taken away. The whole life of a Christian should be a continuall meditation of death, to teach vs (as it were to die daily, and to number our daies, that we may apply our hearts vnto wisedome: not to set our whole loue and liking on the world, which wee must shortly leaue. Will a man bestow cost and charges on an house and tenement, in which hee shall not long dwell, and out of which he is shortly to depart? Or will he be patching that Tent and Tabernacle which hee hath pitched for a day [Page 728] or two? We dwell in earthly Tabernacles, as in houses of clay, 2 Cor. 5, 4. 2 Pet. 1, 14. What wisedome then is it, to bestow daies, and moneths, and yeares, in plotting & plodding for the world, for riches, and the vanities of this life? Let vs also prepare and prouide before hand for the day of our dissolution, that such as God hath blessed with this worlds good, set their houses and their estates in order, as the Prophet in this regard warneth Hezekiah, Esay 38, 1. Set thine house in order, for thou must dye. And we may learne this necessary practise of Ahitophel, though liuing in wickednes, and dying in despaire, of whom the Scripture saieth, whē he saw that his counsell was not followed, he went home vnto his City, put his house in order, & hanged himselfe. 2 Sam. 17, 23. This duty is to be thought vpon in health, as that which deepely concerneth our selues and our posterity. When we haue rightly disposed the things of this life, let vs prepare for a Nunc dimittis, let vs commend our spirits into the hands of God, let vs resigne vp our selues willingly to death, when we must enter into a particular iudgement. For so soone as the soule is departed and separated from the body, God holdeth his Sessions, to which we are summoned by his messenger death, to come into his presence, to receiue in part according to our workes, whether they be good or euill. Euen as we see in the affaires of this life, how Iudges and Iustices keepe their sessions and assises, wherein malefactors brought out of prison, are arraigned: so God holdeth his time of iudgement and iustice, to reward euery one according to his works. We haue all a cause and case to bee tried, the greatest, the weightiest, the worthiest that euer was handled, not touching siluer & gold, not concerning house or land, not of titles or inheritances, but of the euerlasting saluation or dā nation of our soules for euer: and therefore it standeth vs in hand, to be well armed & thoroughly appointed, that we come not as the foolish Virgins, without oyle in our lampes, or as the vnprepared guest, without our wedding garment. We see in temporall Courts, when men haue a cause to be tried, and an action to be determined, either of goods or good name, how carefull they are before hand to reade Euidences, to produce witnesses, and to search Records, that ye suite may passe on their sides: how much more carefull ought wee to be to answer before the eternall Iudge, where no man shall be admitted to appeare by his Atturney, but all must come in their owne persons, none shall be suffered to put in sureties? This wil be a great day, whē the whole world shall appeare together at once, high and low, Prince and Subiect, noble and vnnoble, according to the description that Iohn maketh, I saw the dead, both great & small stand before God, and the bookes were opened, and another booke was opened, which is the booke of life, and the dead were iudged of those things which were written in the booke according to their works, Reuel. 20, 12.
[And was buried there.] Hitherto of the death of Miriam: now of that which followed her death, to wit, her buriall. See heere, when life was departed, what they did with the body; they committed it to the earth.
The Doctrine from hence is this, that it is a necessary duty to bury the dead.Doctrine. A commendable duty [...] bury the dead This appeareth by many examples of the godly which haue practised this duty, Gen. 23, 4. Abraham the father of the faithfull, bought a possession of burial of the Hittites, who by the sight and light of nature, had their Sepulchers; & therefore answered Abraham, Gen. 23, 6. & 35, 29, & 50, 12, 13. Thou art a Prince of God among vs, in the cheefest of our Sepulchers bury thy dead: none of vs shall forbid thee his Sepulcher, but thou maist bury thy dead therein. So ch. 25, 8, 9. when Abraham yeelded the spirit and died in a good age, and was gathered to his people, his sonnes Isaac & Ishmael buried him in the Caue of Machpelah, in the field of Hephron, where Abraham was buried with Sarah his wife. The like we see done to Isaac, when he gaue vp the ghost, being old and full of daies, his two sonnes, Esau and Iacob buried him. Now as Iacob did to his father, so his children do to him, according as hee had commanded them; for his sonnes carried him into the land of Canaan, and buried him in the Caue of the field of Machpelah, which Abraham had bought. The like may be said of Moses, Deut. 34, 5, 6. for albeit the people buried him not, neither knew of his Sepulcher, lest they shold abuse it to idolatry, yet rather then he should want buriall, he was buried of God. The men of Iabesh Gilead are praised of God, and rewarded of Dauid, because they buried King Saul and his sonne, and aduentured their liues to do vnto him their last duty. 2 Sa. 2, 5, 6. The same might be said of the rest of the Patriarks, Prophets, Iudges, Kings, Gouernours, and Priests, yea of Christ himselfe, whose buriall (albeit he were able immediately to haue raised and restored himselfe to life) is set downe in the Gospel, that his death might be confirmed, and his farther humiliation manifested. These examples teach that it is a christian and commendable duty of the liuing to be performed to the dead, of children to bee performed to their parents, and of the people of God one to another, to commit the body of the deceased to the graue, to put dust to dust, and so to couer earth with earth.
And no maruaile. For first, among all creatures, Reason 1 man is most loathsome and vgly when life is departed. As in his birth and bringing foorth into the world, of all creatures hee is most fraile and feeble, without strength to stand, without helpe to defend himselfe: so being dead, he is most fraile, filthy, and deformed. He that a litle before gloried in his beauty, comelinesse, feature, & proportion, is now become the mirror and spectacle of a deformed and mishapen carkasse. Such a confusion [Page 729] and wracke hath sinne wrought and brought into our nature. This made Abraham to say to the Hittites, I am a stranger & a forreiner among you, giue me a possession of buriall to bury with you, that I may bury my dead out of my sight, Gen. 23, 4. This is noted in Lazarus, who hauing lien buried but foure daies, his b [...]dy stanke, Iohn 11, 39.
Reason 2 Secondly, buriall is promised as a blessing from God, and the want of it threatened for a plague and iudgement. God offereth it as a mercy to Abraham, [...]5, 15. that he should be buried in a ripe age; and to Iosiah, that he should bee put in his graue in peace, [...]. 22, 19, and his eyes should not behold the euill that should bee brought vpon that place. Contrariwise, the want hereof is threatned as a curse to Ieroboam & Ahab Kings of Israel, that they and their posterity should be deuoured of dogs. And Ier. 22, 19. and 36, 30. because Iehoiakim fell from God, it was foretold vnto him by the Prophet, that he should not bee buried honourably, but hee should be buried as an Asse is buried, euen drawne and cast foorth without the gates of Ierusalem. [...] antiq. li. [...]. 8. But it may heere be obiected, that the faithfull oftentimes want buriall, some cō sumed to ashes, some drowned in the waters, some deuoured with wilde beasts, some hanged on gibbets, of whom the world was not worthy: as the Prophet complaineth, Psalm. 79, 2, 3. I answer, all temporall chastisements are common to the godly and vngodly, as famine, [...]. 28, 26. plague, pestilence, sword, nakednesse, & such like punishments, which God shooteth as his arrowes against the sonnes of men. The fauour of God bringing saluation, standeth not in these outward things. For as it cannot profite a wicked and wretched man to be solemnly enterred and costly buried, dying out of the fauour of God, (as is noted in the parable of the rich glutton: [...]6, 22, 23.) so it shall not hurt a righteous man to want a sumptuous solemnizing of his funerals.
Vse 1 From this principle we learne sundry instructions. First, we must make a difference betweene the body of man and beast. For as man differeth from the beast in his life, made after the image of God, fashioned to looke vpward, [...]2, 7, and created with a reasonable soule, and sundry other prerogatiues: so hee should in his death and buriall. The bodies of beasts are drawne foorth being dead, to lye in the open ayre, and to be deuoured one of another, and it skilleth not. But it is vnseemely and vnlawfull, against order and honesty, that the dead bodies of men should be cast out vnburied into ditches and dunghils, or such foule and filthy places; and therefore Iehu speaking of Iezabel cast downe out of her window, and hauing her blood sprinkled vpon the wall saide, Visite now yonder cursed woman, and bury her. 2. Kings 9, 34.
Vse 2 Secondly, obserue in this place, that all superstition in burial is to be auoided. [...]. antiq li [...]. 4. We reade heere of her buriall, and Iosephus addeth, it was done at the common charges with great solemnity: but we reade of no masses, obits, crosses, dirges, singing, ringing, watching, holy-water, bell and banner, trentals, & such like trumpery, practised in these dayes in ye Church of Rome. Thē they praised the Name of God for the dead, to stirre vp others to an imitation of their vertues: now they pray to God for the dead to get mony withall. Then they reioyced that they had ouercome the enemies of their saluatiō, & had receiued their crowns: now they teach men to weepe, for feare of the Popes painted fire of a supposed Purgatory. Thus we see in that her buriall is nakedly set foorth, without these superfluous and superstitious toyes, it teacheth vs to condemne shrines, tapers, torches, candles, pilgrimages, and such ceremonies as are hurtfull to the liuing, vnprofitable to the dead, chargeable to their friends, and dishonourable vnto GOD. For it is great wickednesse and grosse superstition to hold any holinesse in the manner of buriall, to make one garment holier thē another,August. confess. lib. 9. cap. 11. as to be buried in a Monkes coole: to make one place holier then another, as to be buried in the Church-yard rather then out of it; to be buried in the Church, rather then in ye Churchyard; in the Chancell rather then in ye Church, and neere the high Altar, rather then in any other place. This is great vanity, to place any religion in times, in places, in garments, all which we see passed ouer in this History.
Thirdly, it reproueth all keeping of dead mens bones vnburied, and reseruing of reliques Vse 3 practised in the Church of Rome. It is a great part of the religion of Rome, to glory of their deuout touching and adoring of holy reliques, and to make Merchandize thereof. The Lord said in the beginning to Adam and all his posterity, Dust thou art, and to dust shalt thou returne, Gen. 3, 19. So that the bones and bodies of men departed, are not to be kept out of their graues, neither can they be preserued without corruption. And when Stephen was stoned,Acts 8, 2. we reade that certaine men fearing God, carried him among them to be buried, which was a duty of charity: and that they made great lamentation for him, which was a fruite of their piety: but we finde no mention of shrining vp of reliques, or keeping any monuments or members of him.Ambr. de Abra lib. 1. cap 7. Rhem trans. in Mar 5. They alledge for their purpose, the womans touching the hemme of Christs garment, whereby she was healed. I answer, we doubt not but Christ liuing vpon the earth, wrought myracles with his word, and without his word, present and absent, by outward signes, and without outward signes. But now the gift of myracles is ceassed, and therefore to looke for helpe by garments, by napkins and shadowes, is superstition and tempting of God. Againe, the force and vertue of healing her infirmity, did not proceed from his garment, but immediately from himselfe; and therefore Christ saith, Some body hath touched mee, Luke 8, 46. for I perceiue that [Page 730] vertue is gone out of me: hee doth not say, vertue is proceeded from my garments. The Disciples confesse, the people thrust and thronged him. Likewise the souldiers cast lots for his Coate, and parted his garments among them; yet they receiued no benefit by him or them. Wherefore, it was her faith that healed her. Moreouer, they alledge the reseruing of Manna in the golden Pot,Rhem. Testa. vpon Heb 9. and keeping of Aarons rod in the Tabernacle, Heb. 9. I answer, these were reserued and laide vp by the expresse commandement of God; let them bring forth like warrant for keeping their crosses, garments, images, bones, and such like scraps, and we will receiue them. Secondly, as they were reserued by the commandement of God, so by the word of God they were preserued in their full strength from corruption and putrifaction: whereas their trumpery of Saints reliques, rot and consume away, as our Writers haue proued, and their owne authors haue confessed. Lastly, from this reseruation, they shall neuer be able to proue any adoration. For these monuments, the Pot of Manna, and the rod of Aaron were neuer commanded to bee worshipt. But the Romish reliques are shewed openly for men to fall downe to thē, which is superstition and idolatry: and therefore being thus abused, they should be defaced, as Hezekiah brake in peeces the brazen serpent (though it were a speciall monument of Gods mercy,2 Kin. 18, 4. and a liuely figure of Christ) when it began to be worshipped, and the ordinance of God turned into an idoll.
Vse 4 Fourthly, we learne from hence to strengthen our faith in the doctrine of the resurrection from the dead. For buriall is a pledge of immortality, a signe of the resurrection, and as a glasse to behold the life to come, and therefore the bodies of men are not contemptibly to be cast abroad, but decently to be laide in the earth, as the Corne is cast in the ground, & there rotteth, groweth vp, and beareth fruite. We were not created of God to lie for euer in the graue, and to end in corruption; but our buriall preacheth to vs another life, and sheweth that we shall bee restored into a new and better estate. We are laid vp in the safe keeping of God, vntill the day come that he shall raise the dead againe. Let vs then stir vp our selues to vnderstand, that we are not appointed to liue onely in this world, but that there is another life prepared for vs. This the Apostle teacheth, 1 Cor. 15, 29. What shall they doe that are washed for dead? If the dead rise not at all, why are they then washed for dead? It was an ancient custome, both among Iewes & Gentiles,Acts 9, 37. among Infidels and Christians, to wash the bodies of the dead before they were buried, by which, all other ceremonies belonging thereunto, as embalming, mourning, wrapping, & burying, are signified; as if he should say,More hath beene spoken of this, in ch. 17. if there bee no resurrection, why are the dead bodies costly annointed, cleanly washed, decently buried, solemnly accompanied, sorrowfully lamented for, and carefully wrapped in Linnen? Seeing then these rites commonly vsed, shew that our bodies shall be renewed, let vs labour to make them members of Christ, and Temples of the holy Ghost. Let vs abhorre all Atheists, Epicures, Libertines,Acts 17, 18. and such proud heretiques, that mocke at all religion, & deny the faith of the resurrection, which is the ground-worke and foundation of all our comfort. Howsoeuer therefore the wicked heere flourish for a time, and spread as the greene Bay-tree; contrariwise, the godly are destitute, afflicted, and tormented, and accounted as sheepe to the slaughter, yet it shall be well with them that feare the Lord,Eccl. 8, 12, [...] and in the end he will reward the wicked according to their works.2 Thess. 1, 6. For it is a righteous thing with God to recompence tribulation to them that trouble you, and to you which are troubled, rest, when the Lord Iesus shall shew himselfe from heauen with his mighty Angels. This is it which Abraham saith to the rich man, Sonne, remember that thou in thy life time receiuedst thy pleasures, and likewise Lazarus paines; now therefore is hee comforted, and thou art tormented.
[Ver. 2, 3, 4, 5. And there was not water for the Congregation.] The people had bin brought out of the Land of Egypt, out of the yoke of bondage, and out of the furnace of iron:Deut. 4, 20. Ieremy 11, [...] they had seene the great workes and wonders of God, they had promised to yeeld faithfull obedience, they had tasted of the bountifull hand of God, they had tried his power and presence in bringing waters out of the dry Rocke, they had obserued many thousands slaine for their rebellion in the wildernes; yet behold their fresh vnthankfulnesse; they cast out diuers reproches, as it were so many darts and speares, not against Moses, but against God. The Doctrine from hence is this, that in all wants and dangers wee are ready to murmure and repine against God.Doctrine. In the least miserie we are readie to murmure. An example heereof we haue, Exod. 14, 11, & 17, 1, 2. Whē the people were come out of Egypt, and saw the red sea before them, the hoast of Pharaoh behinde them, the mountaines on each side of them, and no meanes to escape, they repine against Moses, as if he had brought them out to die in the wildernesse. Heereunto accordeth that which is recorded, chapter 17, when they came where no water was, they contended with Moses saying; Giue vs water that wee may drinke. Tempting God, distrusting his prouidence, murmuring against his seruants, & not looking for succour and successe from God. The like example we see Rahel, Gen. 30, 1, 2. when she saw her selfe barren & bare no children, she enuied her sister, and saide to Iacob, Giue me children, or else I die. She went not to God, who onely is able to open the wombe, as Iacob teacheth her; Am I in Gods stead which hath with-holden from thee the fruite of the wombe? but complaineth against her husband, enuieth her sister, & manifesteth the corruption of her [Page 731] owne heart. Therefore the Apostle exhorteth, 1 Cor. 10, 10. Neither murmure ye as some of thē also murmured, and were destroyed of the destroyer.
Reason 1 The reasons are, first, the bitter roote of infidelity. For as the wickednes of man is great, and al the imaginations of the thoughts of his heart are onely euill continually: so the fountaine of all is an vnfaithfull heart to depart away from the liuing God, and therefore the Apostle chargeth, [...]. 3, 12. that There be not in any of vs, an euill heart and vnfaithfull. Faith, apprehending the mercies of God, and applying the merites of Christ, is the mother of all graces, and the well spring of all obedience. And if we were acquainted with our corruptions, & the force of tentations, we would know the comfortable vse, and the great necessity therof, and magnifie it aboue all other graces. The capitall sinne of vnbeleefe, striketh at the very heart of God, and what do we leaue vnto him, if we deny his truth, who is truth it selfe. This reason is expresly set downe, Psal. 78, 18, 22. They tempted God in their harts, in requiring meat for their lust: because they beleeued not in God, and trusted not in his helpe.
Reason 2 Againe, present things for the most part are wearisome and loathsome vnto vs, be they neuer so excellent. This we see in our first parents. What estate could be wished and desired, more goodly, more glorious, more gracious, thē their estate in the blessed time of their innocency: resembling and representing most liuely the image of God in perfection of their Nature, in excellency of their gifts, and in preheminence of their place? Yet they were not content with this condition, they restrained not themselues within the bounds of their owne calling, but presumed aboue that they ought to vnderstand, and would bee as Gods, knowing good and euill. [...]n. 3, 4. What is the cause of tumults and troubles in families, in Churches, in Commonwealths, and in all Societies? Surely euen this, [...]yd. lib 1. Pelopon. we loathe and like not the present estate of things, but seek chāges & alterations.
Vse 1 Let vs apply this point to our vses. We are ready to accuse and condemne the Israelites to be a rebellious and stiffe-necked people, euer tempting God, & prouoking the holy one to anger. In like manner we vse to inueigh against the Iewes for crucifying Christ, and deliuering vp the Lord of glory into the hands of sinners: [...]. 26, & 27 we accuse the partiality of Pilate, the treachery of Iudas, the enuy of the Pharisies, the malice of the high Priests, the villany of the false witnesses, the cruelty of the souldiers, the taunts of the passengers, and the hard-heartednesse of the whole people. But we consider not that the same originall corruption is in vs that was in them, by the sway & swinge whereof, beeing all the sonnes of olde Adam, we would haue done as they did, if we had liued in those times. So when we heare or reade of these murmurings and mutinies of the children of Israel, we are commonly wont to reuile them, to defie them, and to account them the vilest people vnder the heauens. But wee must ceasse to wonder at them, and learne to confesse our owne corruption of heart, and pronenesse to yeeld and fall downe in time of tentation, vnlesse we be stayed vp by ye mighty hand of God. For albeit he be most gracious and merciful vnto vs, hedgeth vs round about with many blessings, and compasseth vs with riches of grace on euery side, yet we forget thē all, if any one crosse do any way lie vpon vs. If the Lord touch vs with sicknesse, as with his little finger; with losses, with crosses, with pouerty, or any misery, such is our impatiency, that we alwaies dwell vpon the meditation of that want, we looke vpon it with our eies, we handle it with our hands, wee tosse it in our mindes, and neuer remember the multitude of his mercies, the peace of a good conscience, the louing countenance of the Lord, the seale of our adoption, the assurance of our saluation, the sweet taste of his loue shed in our harts by the holy Ghost; so that one trouble doth more daunt vs, and strike vs to the heart, then many blessings can comfort & refresh vs. But God, taking away outward blessings, giueth spirituall to his children, & doth sweeten the bitternesse of the crosse with inward consolation, and doth recompence it with heauenly grace, whereby wee gaine more in the spirit then we lose in the flesh.
Secondly, we are taught heereby to pray Vse 2 to God in our troubles, to hold vs vp, and stay vs with his grace, that wee fall not from him. For seeing at all times, and vpon all occasions of want, we are ready to repine and murmure against God, who can stand by his owne power, or by the strength of his owne free will? When a man holdeth fast a staffe in his hand, so long it standeth vpright as he reteineth it; but if he withdraw his hand neuer so little, it falleth. Carry vp a stone to the top of a Mountaine, so long as thou staiest it, there it abideth but if thou leaue it, it rowleth down of it own strength, euen to the bottome. So vnlesse the Lord, in our calamities and crosses that befall vs, do stay vs by his heauenly hand, & strengthen vs by his Almighty power, we break out into vnthankfulnesse, forgetfulnesse, impatiency, & grudging against him. This made the Apostle, after the reckoning vp of the idolatry, fornication, murmuring, and tempting of Christ, to exhort them, that He which thinketh he standeth, must take heed lest he fall. 1 Cor. 10, 12. As then we ought all to take speciall notice & knowledge of the corruption of our hearts, and behold a liuely and expresse image of our nature in the glasse of this people: so it is our duty to call vpon God (from whom euery good giuing & perfect gift proceedeth) to put to his helping hand, that we may learne to depend vpon him, that we may know how to want and how to abound, and in euery condition to submit our selues to his heauenly pleasure. For we shall neuer be able by our owne strength to subdue our owne corruptions, nor to preuaile ouer [Page 732] our owne lustes, nor to ouercome the tentations that oftentimes assaile vs, vnlesse wee bee assisted from aboue.
Vse 3 Lastly, our corruption of heart, prone to murmure and complaine against God, whensoeuer he trieth our faith, obedience, and patience, with any misery, warneth vs to seeke all holy meanes & remedies,Remedies against murmuring and distrust. to represse this rage and repining against God: which may bee as sure helpes to further vs in this way, & to furnish vs with strength able to hold vs vp in the day of triall. First, let vs consider the high prouidence of God, ruling all things in heauen or earth, and ouerswaying all creatures, that nothing falleth out without his will & pleasure, as our Sauiour teacheth, Mat. 10, 29.30. For who giueth vs our bodies? Who clotheth the Lillies, that Salomon in all his glory was not like one of them? Who feedeth the yong Rauens that cry vnto him? Who sustaineth the wicked that are his enemies? Who prouided all things for man in the beginning, before he was made & created? Is it not the Lord, whose all the beasts of the forrest are, and the beasts on a thousand Mountaines? So that the resting of our selues vpon this prouidence that he wil feed and cloathe vs, and care for vs, must take away the greefe of al our wants that ouerpresseth, and oftentimes ouercommeth vs.
Againe, we must learne the benefit of contentation, and to grub vp all distracting and distrustfull cares, as noysome weeds out of our hearts, bearing with patience and meeknes of spirit, whatsoeuer ye Lord sendeth. This minde was in Iacob, when he went farre from his fathers house,Gen. 28, 20. he did not desire siluer or gold, house or lands, but onely a competent & conuenient liuing, If God will be with me, and will keepe me in this iourney which I goe, and will giue me bread to eate, and cloathes to put on, then shall the Lord be my God. So the Apostle teacheth, Godlinesse is great gaine, 1 Tim. 6, 6, 7, 8 Phil. 4, 11, 12.13. if a man be content with that he hath: for we brought nothing into the world, and it is certaine, that wee can carry nothing out; therefore when we haue food and rayment, let vs therewith be content. And in another place; I haue learned, in whatsoeuer state I am, therewith to be content: & I can be abased, and I can abound, euery where in all things, I am instructed both to be full, and to bee hungry, to abound, and to haue want; I am able to do all things through the helpe of Christ which strengtheneth me. Lastly, let vs set our affections on things which are aboue,Col 3, 2. and not on things which are on the earth. If we beleeue that God doth forbeare and forgiue vs our sinnes, & not deale with vs according to our deseruings; if he sanctifie vs with his Spirit, & make our bodies Temples of the holy Ghost; if he turne vs to himselfe, working our conuersion, which is as great a worke as at the first to create vs: we may be assured, he will deliuer our soules from death,Psal 33, 19. Rom. 6, [...]2. Luke 12, 32. & preserue vs in famine. For if hee spared not his owne Sonne, but hath giuen him for vs all to death, how shall he not with him giue vs all things also? Feare not therefore the want of outward things which perish with their vse; for it is your Fathers pleasure to giue vnto you a kingdome. If he haue promised to giue vnto vs the greater, nay the greatest blessings that can be rehearsed or remēbred, we may ground our selues on this assured truth, that he wil not leaue vs nor forsake vs; so that we may boldly say, The Lord is my deliuerer, I will not feare what man can do vnto me. Indeed, the iudgement & practise of carnall men is otherwise, who esteeme earthly things aboue heauenly, and preferre their Swine before Christ-like Esau, Matthew 8 Heb. 12, 16 who prized one messe of pottage aboue the birthright. If these men bee a little pained and pinched with famine, and suffer a little want of food, that they haue not their necessities supplied, their bodies cloathed, & their bellies filled, they cry out aloud in the anguish of their spirit, What shall we eate? What shall we drinke? How shall wee liue? How shall we maintaine & sustaine our selues and our families? But (alasse) though their soules be hunger-bitten, and hungerstarued, ready to pine and consume away throgh want of spirituall food, they are neuer greeued or vexed, it troubleth them not at al. Let vs learn better things: let vs value spirituall things at the highest rate, and set them in the cheefest place. If thus we set (as our honorable friends) all heauenly things in the cheefest place, and turne all transitory things with shame into the lowest roome and ranke, as saucie & aspiring guests, vsurping & climbing aboue their betters, we shall beare all earthly losses and troubles with patience, and stay our selues from murmuring at the feeling of them.
[Ver. 6. Then Moses and Aaron went from the face, &c.] We heard before the complaint of ye people; now let vs see the behauiour of Moses & Aaron. They do not rage, nor reuile thē, they do not fret and fume against thē, or aske the life of their enemies, but possesse their soules with patience; and declining the violent rage of the people, (as a beast with many heads) they goe to the Tabernacle & declare their causes and cases before the Lord. From this their distresse we learne this truth, that in all wrongs & iniuries offered vnto vs, we must seeke helpe and comfort of God.Doctrin [...] In all wr [...] and iniuri we must [...] to God. I say it is the duty of all the seruants of God when they are wronged and oppressed, when they are euilly entreated, and spitefully handled at the hands of sinfull men, to vnlade & disburden all their cares into the bosome of God, depending for counsell and comfort vpon him alone. In the performance of this duty, the holy seruants of God haue gone before vs. Reade the booke of the Psalmes, as a plentifull store-house and schoole-house to teach this truth, as Psal. 3, 1, 2. and 7, 1, 2. where we see, that in his troubles he had recourse to God, who smiteth his enemies on the cheeke-bone, and breaketh ye teeth of the wicked, but was a sure Buckler to him; not such as men hold vp, that can defend one [Page 733] part, and in one place onely; but a buckler to safegard him round about, before and behind. And being greeuously accused of some heynous crime by some of Sauls retinue, [...]. 14.10. he flyeth to God, he trusteth in him, who preserueth the vpright in heart. So when Iob had his camels and cattell taken away by the enemies, he did not through the greatnes of his affliction and greefe of mind rebell against God, but said, Naked came I out of my mothers wombe, [...]. 13, 17. and naked shall I returne thither; the Lord hath giuen, and the Lord hath taken it, [...]g. 19.3. blessed be the Name of the Lord. The like appeareth in Hezekiah, when Ierusalem was besieged: This is a day of tribulation, and of rebuke and blasphemy, for the children are come to the birth, and there is no strength to bring forth: Now therefore, O Lord our God, I beseeeh thee, saue vs out of his hand, that all the kingdomes of the earth may know, that thou (O Lord) art onely God. All which examples teach vs, that when we suffer wrongs, or fall into any wrongs, or fall into any dangers, wee must haue recourse to God, and craue of him, yt the malice of the wicked may come to an end.
Reason 1 The reasons of this doctrine are, first the gracious promise of God, who hath mercifully promised to heare and to helpe vs in all our troubles. This the Prophet teacheth, Call vppon me in the day of trouble, [...]. 50.15. [...]h. 5.14, 15 I will deliuer thee, and thou shalt glorifie me. And the Apostle Iohn, This is the assurance that we haue in him, that if we aske any thing according to his will, he heareth vs: and if we know that he heareth vs, whatsoeuer we aske, we know that we haue the petitions that wee haue desired of him. Let vs not doubt and wauer like a waue of the Sea, tossed to and fro by the violence of the winds, but by faith beleeue that God will grant our requests, which wee make according to his will and word. Seeing therefore he is willing to heare, and able to helpe, and promiseth to grant our requests; our duty is to come when he calleth, to aske seeing hee giueth; and to knocke, seeing he openeth the gates that leadeth vnto his treasures. Some put their trust in chariots, some in horses, and some in Princes, but we must remember the Name of the Lord our God, who neuer faileth and breaketh promise with these that depend vpon him, that feare and trust in his mercy.
Reason 2 Secondly, as he is our helper, who deliuereth our soule from death, our eies from teares, and our feet from falling, so whither shall wee turne our selues to find comfort and consolation, besides in him? When God denyeth to send succour, who shall saue? When hee refuseth to helpe, who shal deliuer? When he shutteth, who can open? If wee looke to men or Angels, to heauen or earth, to the liuing, or the dead, we shall be deceiued and deluded. The Prophet saith, Psal. 62.8, 9. Trust in him alway ye people, poure out your harts before him, for God is our hope aboue all; yet the children of men are vanity, the chiefe men are lies, to lay them vpon a ballance, they are altogether lighter then vanity.
Ʋse 1 Let vs now come vnto the vses. First, from hence we gather that such is Gods great goodnes to his children, that he neuer leaueth them without comfort. For, if he require of vs to repaire to him in our troubles, surely he will not send vs away empty, nor cause vs to depart confounded and ashamed. How many came to our Sauiour Christ in the dayes of his infirmity, when he liued vpon the earth, to be helped and healed; yet who returned diseased to his owne house? Who came to bee restored to sight, and went away blinde? Who sought for help, & turned his back sick? who sought comfort, & went away sorrowfull? Who came to him deafe or dumbe, or lame, and went away without his speaking, his hearing, his legs and limbes restored vnto him? This the Prophet Dauid knew, and in the meditation of it found vnspeakeable comfort in the dayes of his affliction, when he was in perils among the Amalekites, in perils among the Philistims, in perils among false brethren, in perils in the wildernesse, in perils of his own nation, he trusted in his God, and comforted himselfe in a sweet feeling of his manifold mercies. For when the city where he soiourned was sacked and burned, his wiues taken prisoners,2 Chr. 30.5, 6. and the people intended to stone him, he comforted himselfe in the Lord his God. The enemies of God in their rage and cruelty may take from vs liberty, friends, wife, children, lands, possessions, and all the substance of our house; but they can neuer robbe vs of this treasure, our comfort in Gods promises, our hope in his mercies, and our affiance which we haue in him, which are as the Anker of the soule cast in the stormes and tempests that seeke to drowne vs in the gulfes & quicksands of despaire & vnbeleefe. Ʋse 2
Secondly, they dishonour God and deceiue themselues, that run to Saints or Angels; from the Creator, who is blessed for euer, to the creature that cannot helpe.Psal. 73.25. The Prophet Dauid saith, Who haue I in heauen but thee? and I haue desired now in earth with thee. Therfore the Church of Rome is deceiued, and deceiueth others, making other mediators and intercessors, by whō we must haue accesse to God the Father: through the multitude wherof the miserable people are so intangled, that they know not to which Saint they should turne themselues. The Prophet hauing good experience of trouble, sendeth vs to God in the day of trouble. The Father saith, This is my beloued Son in whom I am well pleased. Christ Iesus directing vs to pray, willeth vs to say, Our Father The Apostle teacheth vs; that there is one mediatour betweene God and man, the man Christ Iesus. And Iohn in his first Epistle saith,1 Ioh. 2.1, 2. If any man sinne, we haue an Aduocate with the Father, Iesus Christ the iust; and he is the reconciliation for our sins. Ioh. 14.13, 14. To like purpose the same Apostle in the Gospel, Whatsoeuer ye aske in my Name, that wil I do, that the Father maybe glorified in the Son: if ye shal aske any thing in my Name, I wil do it. Let vs therefore detest the absurdities and abominations of the Romish Church, who [Page 734] masking vnder the blind distinction of mediation and interession, seeke to creepe away in the darke, that their mischiefe may not bee espied. They say a Mediator is of two sorts, one of redemption, to wit; Christ alone: another of intercession, and so they make al the Saints. Thus they diuide & seuer these things that indeed are one. Let vs acknowledge one onely Mediator of our saluation, let thē keepe themselues other mediators of intercession. Notwithstanding, this distinction is not obserued by themselues. For if Christ onely be the Mediator of saluation, why do they call vpon the blessed virgine, Saue thou all them that glorifie thee? Nay, why do they teach the people thus to pray, Command thy sonne, vse thy motherly authority ouer him, let him know thee to bee his mother. Hard censut. of the Apolo. part. 2. Howsoeuer it pleaseth some to excuse these speeches, as spirituall sporting and daliance: yet indeed it is most odious and open blasphemie to be detested of all Gods people. And why say they thus of Thomas Becket, filled with ambition and vanity,Guil. Neubri. gens lib. 2. cap. 16. O Christ make vs to ascend vnto heauen, whither Thomas is ascended, euen by the blood of Thomas which hee shed for thy sake. Heere he is made more then a mediator of intercession: and yet hee dyed for wilfull maintenance of manifest wickednesse, to the dishonour of God, and to the infection of the Cleargy, and to his owne confusion, being a false Martyr, but a true traitor. Now against all these blasphemous trash and trumpery, we must know to whom to direct our prayers, and in whose Name we ought to pray. Wee must pray to God alone, in whom only we are to beleeue: and therefore Paul linketh prayer and faith together, Rom. 10.14. How shall they call vpon him in whom they haue not beleeued? And this we are taught in the articles of our faith, to beleeue onely in God the Father, in God the Sonne, and in God the holy Ghost. But we are not to put our trust in Saints, or Angels; they know not our thoughts, see not our behauior, they heare not our prayers, they fil not al places, thēselues are accepted in heauen for the blessed merits of Christ our Sauiour.
And as we must pray onely vnto God, so prayer must be mace in the Name and Mediation of Christ, not of any other creature beside, as we shewed before. We haue no commandement in the Scripture to warrant vs, no promise to assure vs, no example to go before vs, and therefore let vs renounce all comfort and confidence in man, and flye vnto him that is the God of all comfort and the Father of all consolation.
Vse 3 Thirdly, let vs vse no vnlawfull meanes to come out of our troubles, but wait on God, and depend vpon him in our necessities. This the Prophet warneth, Psal. 62. Trust not in oppression, nor in robbery, be not vaine: if riches increase, set not your hearts thereon. This we see practised in Ioab, when he put the army in aray against the children of Ammon, saying to his brother, If Aram be to strong for me, 1 Chr. 15.1 [...] 13. then thou shalt succour me: but if the children of Ammon preuaile against thee, thē I wil succor me: be strong, and let vs shew our selues valiant for our people, and for the cities of our God, and let the Lord doe that which is good in his sight. So when Samuel had told Eli the iudgment denounced against him and his house, because his sonnes ran into a slander, & he stayeth them not, he answered,1 Sam. 3.13. It is the Lord, let him doe what seemeth him good. This condemneth those, that in their losses and crosses seek strange helpe, and run a whoring after their owne inuentions, digging cesternes that will hold no water, and forsaking the liuing God, the author of saluation. Hence it is, that some send out to witches & wizards, as Saul: 1 Chr. 10. [...] 14. these cannot say the Lord is my helper and my deliuerer, but their refuge and sauiour is the diuill. Others, in their sicknes trust in the Phisition, as Asa did:1 Chro. 16▪ 11, 12. 1 Sam. 2.5. not in the liuing God, who killeth and maketh aliue, bringeth downe to the graue, and raiseth vp againe; hee maketh the wound, and bindeth it vp, he smiteth, and his hands make whole, he shall deliuer thee in sixe troubles, and in the seuenth the euill shall not touch thee: In time of warre and day of battell, we trust in our strength, armor, men, munition, and defenced places, and make them our God;Nah. 3.8, [...] whereas the Prophet teacheth that this is a cursed confidence, and shall not leaue a blessing behind it.
Lastly, we learne from hence, not to reuenge Ʋse 4 our own causes & quarels. For if we be taught in this practise of Moses, to go vnto God in all our wrongs, who will iudge his people, then we are not to render like for like, or to requite euill for euill, or to repay wrong for wrong, taunt for taunt, rebuke for rebuke, railing for railing, but contrariwise blesse, knowing that we are thereunto called, that we should bee heires of blessing. This vse is concluded, Prou. 20.22. Say not thou, I will recompence euill: but waite vpon the Lord, and he shall saue thee. This is the direction of ye Apostle, Ro. 12.17.19. Recompence to no man euill for euill: dearely beloued, auenge not your selues, but giue place vnto wrath, for it is written, Vengeance is mine, Psal. 94.1, [...] I will repay saith the Lord. Where we see God claymeth and challenge vengeance to himselfe, and taketh it from vs: so that such as seeke reuenge, sit downe in the seat of God, and as much as lyeth in thē, wrest the scepter out of his hands, taking vpon them the person of the accuser, witnesse, iudge, and executioner, contrary to all true forme of lawfull iudgement. And albeit it bee hard and harsh for flesh and blood to put vp iniuries, yet if we wil be the children of God, we must haue more in vs then flesh and blood. For they that are after the flesh,Rom. 3.5, [...] fauour the things of the flesh, but they that are after the spirit, the things of the spirit: so then, they that are in the flesh cannot please GOD. Wherefore, when Zachariah the Priest, a faithfull and fruitefull witnesse of God, was vniustly and cruelly stoned to death, he raged [Page 735] not, he reuiled not, he reuenged not, but said, The Lord see and require it. When the Lord of life, [...]. 24.22. Christ Iesus was accused, condemned, and crucified, the iust for the vniust, he prayed for his enemies, Father, forgiue them, for they know not what they doe: [...] 23, 34. leauing vs an example that we should follow his steps. When blessed Stephen, who was full of the holy Ghost, and saw the glory of God, and Iesus standing at the right of God, was cast out of the city, and stoned with stones, hee kneeled downe and cryed with a loud voyce, Lord lay not this sinne to their charge. [...]. 55.58. When the Archangel mentioned by the Apostle Iude, saw that the diuell went about to corrupt the pure worship of God, hee would not vse railing and reprochfull speaches, [...] ver. 9. but desireth the Lord to rebuke him, and repay him for his malice. Seeing therefore this duty hath beene practised by Priest and people, by men and Angels, by the head and the members of his body: let vs follow those things that concerne peace: let vs be of a patient and meeke spirit, which is much set by of God; and let vs commit our causes to him that is the God of vengeance. It is a fearefull thing to fall into the hands of the liuing God.
Verse 9, 10. Then Moses tooke that rod, &c. Hitherto Moses & Aaron haue behaued themselues vprightly in respect of God, meekely in respect of themselues, and patiently in regard of the people. Now we shal see how they offend by transgressing the commandement of God, by distrusting his word, by raging against the whole assembly. God chargeth them to speake to the rocke: they spake vnto the people. Againe, as if it were vnlikely or vnpossible yt the rock should yeeld water, they smote it twise through impaciency & vnbeeleefe. Thus they that had beene the instruments of God in so many miracles, that had seene him face to face as a man seeth his friend that had stood so often in the gap where the hand of God had made the breach, that had diuided the red sea, Moses, I say, and Aaron, the Ministers of God, the witnesses of his workes, the pillars of the truth, now begin to faile, to faint, and to fall down, to shew vs and themselues the weakenesse that is in flesh and blood. From hence we learne, that many are the failings and fals of the children of God. [...]trine. [...] are the [...] of the [...]. Howsoeuer the faithfull be borne againe, and endued with the spirit of sanctification; howsoeuer they desire to please God, and endeuor to serue him with all the powers of soule and body, yet they often stumble in their race, thorough the burthen that presseth down, and the sinne that cleaueth so fast vnto them. This truth is confessed and confirmed by many testimonies. Salomon in his worthy prayer at the dedication of the Temple acknowledgeth it, 1 king. 8.46. So Iob. 15.14, 15. Likewise Prou. 20.9. And the Prophet, Psal. 14 2, 3. All which testimonies doe plentifully teach this truth, that howsoeuer through the grace of God giuen vnto them, ye faithful fight a good fight, hauing faith and a good conscience, yet all are sinners and no flesh is cleane and cleere from sin, which Moses and Aaron here fal into.
The reasons of this doctrine are. First, because Reason 1 the Scripture hath concluded all vnder sinne. Gal 3.2 [...]. Rom. 3.19. That euery mouth might bee stopped, and all the world be subiect to the iudgment of God. Al matter of glorying in our selues is taken from vs, we are found guilty before God, wee haue no excuse, no defence, no cloake for our selues to couer our sins: there is no difference, Wee haue all sinned, and are depriued of the glory of God and euerlasting life; so that all, both Iewes and Gentiles are proued to be vnder sinne.
Secondly, we see that death, the wages of Reason 2 sinne, hath raigned, and doth raigne ouer all without difference; yea it taketh hold euen on children that sinned not actually like ye transgression of Adam. If then old and yong taste of death, all the posterity of Adam are corrupted in him, when he wittingly, and willingly, & wilfully sinned against God. We flow from an vncleane fountaine, we grow out of a bitter root, we are as branches of the wilde vine. Thus the Apostle reasoneth, Death raigned frō Adam to Moses, Rom. 5.14. euen ouer them also that sinned not after the like manner of the transgression of Adam, which was the figure of him that was to come So then, sinne and death goe together, as mother and daughter, as the tree and the fruit, so that we may proue the one by the other, death by sinne, and sinne by death, the one giuing light and luster to the other.
The vses remaine to be considered. First, see Vse 1 heereby a difference betweene this present life, and the life to come. Heere the reliques and remnants of sinne, as spots and staines in the flesh, remaine euen in those, that are cleansed by the blood of Christ, and washed by the renuing of the holy Ghost. But when the faithfull shalbe glorified, they shalbe without blame, not hauing spot or wrinkle, or any such thing. Take heere the best Examples of the best men that haue liued in the best times, as Noah, Abraham, Lot, Dauid, and Peter, yet yee shall see shame in glory; darknesse in light; folly in wisdome; infidelity in faith. But when Christ shall appeare, and we likewise appeare with him in glory, we shall be made like vnto him. Therefore the Apostle saith, noting out this difference We know in part, and we prophesie in part; but when that which is perfect is come, 1 Cor. 13.9, 10, 12. then that which is in part shall be abolished. Now we see through a glasse darkly, but then shall we see face to face: Now I know in part, but thē shal I know, euen as I am knowne. Here we ceasse not to prouoke God, and euery day of our life addeth to the number and measure of our sins, which should be bitter vnto vs as gall and wormewood; but when this corruptible shal put on incorruption, and this mortall shall put on immortality, and death be swallowed vp into victory, the [...] we shall ceasse to sin, and shalbe as the blessed Angels yt are in heauen. The feruent desire of ye creatures waiteth for these times,Rom. 8.19. groning and [Page 736] trauelling in pain euen vnto this present, to be deliuered from ye bondage of corruption, into the glorious liberty of the sons of God. Much more therfore should we, which haue the first fruits of the spirit, sigh in our selues, waiting for the adoptiō, euen ye redemption of our bodies.
Vse 2 Secondly, we learne that such as say they are without sinne deceiue themselues, and as much as in them lieth, make God a liar: we are depriued of his kingdome, wee cannot keepe the Law, nor haue iustification by the Law, or the works of the Law, but are iustified freely by grace, and haue need of ye benefit of Christs blood. If we keepe the law, we shal liue by it: but if we be transgressors of the law, we are vnder the curse: For it is written, Cursed is euery one that continueth not in all things written in the book of the Law to do them. Hereunto commeth that which the Apostle Iohn saith, If we say wee haue no sinne, Ioh 1.8.10. Rom. 3.10, 12, 24. we deceiue our selues, the truth is not in vs, we make God a lyar, and his word is not in vs. And to the same purpose the Apostle Paul, There is none righteous, no not one: they haue all gone out of the way, there is none that doth good, no not one: we are iustified freely by his grace thorough the redemption that is in Christ Iesus. [...]ence falleth to the ground the doctrine of merits, that aduanceth proud flesh, and lifteth vp the supposed worthinesse of vnperfect workes, thereby to procure Gods fauour and euerlasting life. The Church of Rome place such an inward and inherent dignity in mens persons, as maketh them worthy of grace or saluation. Moreouer, they dreame of such an excellency in the work, as fitteth and inableth them to deserue the fauour of God, and forgiuenesse of sinnes. But in a sight of our sins, and in a feeling of our owne corruptions, wee must renounce all merits,Basil in Psal. 114 Aug in Psal. 120. and rest onely on the merits of Christ. For when we haue done all, we must say and confesse, that we are vnprofitable seruants, &c. True it is, God wil reward our works: but the reward is of mercy, not of merit; of promise, not of debt; of grace, not of desert. Againe, hereby falleth another falsehood of theirs, holding that good workes are euery way perfect, not stained or tainted with sinne, but being tryed in the furnace of Gods iudgement, will suffer no losse or detriment. But the Prophet prayeth, Enter not into iudgement with thy seruant: for in thy sight shall none that liueth be iustified. Psal. 143 2. Esa 64.6. And againe in another place it is written, We haue all beene as an vncleane thing, and all our righteousnes or good deeds as filthy clowtes: and therefore no good deed of righteous men is without some staine of sin; neither can we answer him one of a thousand. Lastly, we learne that they are deceiued, which teach & preach a possibility for a man in grace to fulfill Gods law. For the Apostle taketh it for a grounded and granted conclusion, that the law cannot be fulfilled, when hee saith,Rom. 8. [...]. Gal 3 10. It was impossible to the Law to giue vs life, because we are vtterly vnable to keepe the condition; and therefore God hath sent his Sonne to take our nature vpon him, and to abolish sin in our flesh. If we could fulfil the law, Christ dyed in vaine, & we might be iustified by the law: but Christ dyed not in vaine, neither can we bee iustified by the law: therfore we cannot fulfill the law. Furthermore, the Apostle complaineth of his failings & defects, The law is spiritual, Rom 7.14. 15, 21, 22, [...] but I am carnall, sold vnder sinne: what I would, that doe I not; but what I hate, that doe I. I find then that when I would doe good, I am thus yoaked that euill is present with me, I delight in the law of God concerning the inner man, but I see another law in my members, rebelling against the law of my mind, and leading mee captiue vnto the law of sinne. Now whereas many of the faithfull are said to bee iust,Gen. 6.9. Iob 1.1. Luke 1.6. and to walke in all the commandements of God without reproofe: the meaning is, they endeuor to perfection, & striue to obey God with all their heart, and with all their soule, as Phil. 3.13. God accepteth the will for the deed, and the endeuour to obey for perfect obedience, 2 Cor. 8.12. Secondly, they exempt themselues from none of the precepts of God, but labour to walke in all the knowne points of his commandements, albeit they faile in the performance of them, & ceasse not to acknowledge their owne imperfections. Lastly, God accepteth them in Christ, as perfectly righteous: so that, albeit their obedience be in it self vnperfect, yet is it acceptable to God through Iesus Christ, as if it were perfect; and his righteousnesse is as truly their owne, as if they had wrought it in their owne persons.
Lastly, seeing the most faithfull haue their Vse 3 failings in duties of piety and obedience, we must take diligent heed we do not rashly and rigorously censure others for falling into sin. For seeing we haue all our frailties and infirmities, and are not able to keepe our selues wholly from euil, we are not headily to iudg of others, lest thereby we hasten the greater condemnation vpon our selues. This the Apostle Iames vrgeth, Chap. 3.1, 2. My brethren, be not many masters, knowing that we shall receiue the greater iudgement, for in many things we sinne all. Let vs therefore consider our selues, before we cast our eyes vpon other men: for they are the most sharpe and seuere Iudges, that forget their owne infirmities. As we would bee dealt withall in meekenesse, so must we deale with our brethren with all gentlenesse. For howsoeuer they haue sinned, nothing hath befallen them but that which is incident to the nature of man; we may be ouertaken with the same sinne, or with the like sinne, or with a greater sinne. The Apostle saith, Brethren if a man be suddenly taken in any offence, Gal. 6.1. ye which are spirituall restore such one with the spirit of meekenesse, considering thy selfe, lest thou also be tempted. There cannot be a more effectuall meanes to draw vs to deale mildly and mercifully with our brethren, then the consideration of our selues. There is no man among vs, that dealeth truely with his own heart, and entreth into the meditation of his owne frailty with [Page 737] his owne soule, but he hath daily experience in himselfe, how hardly sinne is subdued and mastered of vs, how many sighes and gronings it requireth, how many teares and prayers it costeth vs? What striuing and strugling wee haue with it to keepe it vnder? What battels and combats we haue with the flesh that lusteth against the spirit? And yet notwithstanding our continuall watching▪ wrastling, labouring, endeuouring, and resisting, it oftentimes breaketh from vs, so that the knowledge of our owne weaknesse, must teach vs to deale with all meekenesse and moderation with our brethren.
Verse 11. Moses smote that rocke, and much water gushed out. We haue heard before, the people complaining, and Moses praying: now we shall see God helping and releeuing them, notwithstanding their rebellion and vnthankfulnesse. The Lord commanded Moses and Aaron, to speake vnto the rocke without life, without sense, without reason, to conuince those rebels, [...]y 1, 2. and to shew that there was more vnderstanding in the dumbe and deafe creatures, then in this company of conspirators. For now ye promise of God was performed aboue all naturall meanes. True it is, they were vnworthy of any mercy, they deserued to perish in their thirst, through want of water: notwithstanding, at the striking of the rocke with the rod, he gaue vnto them their hearts desire. This was the Lords doing, & it is maruellous in our eyes. [...]. 10.3, 4 This rocke was a figure of Christ, as the Apostle teacheth. Besides, the striking of the rocke, was a signe vnto them of the gushing out of the waters. [...]dg. 14.14. When Samson propounded this as a darke riddle, Out of the eater came meate, and out of the strong came sweetnesse: It was resolued thus, What is sweeter then the hony, and what is stronger then the Lyon? But much more may we propound this miraculous worke of God, Out of the hard rocke came softnesse, out of the dry came moysture, and out of the strong came weakenesse. For what is harder, dryer, and stronger then the rock? and what is softer and weaker then the water? according to the common prouerbe, As weake as water. And yet the soft and moyst waters issued out of the dry and hard rocke, suddenly, aboundantly, miraculously at the commandement of God. This teacheth vs this doctrine, [...]trine. [...] appoint [...] and at al [...]owance that we liue by Gods appointment, and in feeding and sustaining vs, he is not tyed to outward & ordinary meanes. Whensoeuer we want meat, drinke, apparell, and the necessary helpes of this present life, God is able to prouide them, and to nourish vs without naturall meanes, when it pleaseth him. This Moses teacheth at large, Deut. 8.3, 1. Hee humbled thee and made thee hungry, and fed thee with Manna, which thou knowest not, neither did thy fathers know it; that he might teach thee that man liueth not by bread onely, but by euery word that proceedeth out of the mouth of the Lord doth a man liue: thy rayment waxed not olde vpon thee, neither did thy foot swell these 40. yeres.
So we see he fed Eliah flying from Iezebel, 1 King. 19.8. who when he had eate and drunke, he walked in the strength of that meat forty dayes, and fortie nights, vnto Horeb the mount of God. The like we see in Moses, when hee was in the mount with God:Matth. 4.2. and the like we see in Christ our Sauiour, when hee was in the wildernesse tempted of the diuell. So then, whatsoeuer the decree & determination of God is, whereby wee shall liue, whether it bee by meanes or without meanes, whether by wayes ordinary, or extraordinary, the same shall bee effectuall to mans preseruation.
The reasons follow: First, the infinite power Reason 1 of God which maketh weak things strong, and things of no value, that are despised, to effect great things. He is able to do and deale as he will. His souldiers were flyes and lice against the Egyptians;Exod. 8.24. 1 Sam. 6.5. his armies were mice against the Philistims. By such meanes he is able to worke his will, to saue his people, and to destroy his enemies. This reason is vrged and pressed oftentimes, as Gen. 18.14. 1 Sam. 14.6. Zach. 8.6.
Secondly, hereby his honour and glory is Reason 2 better set foorth, that no flesh should reioyce and trust in it selfe but in God. Therefore he often worketh aboue reason, and beyond nature, that al the world may giue glory to him, and magnifie his great Name. This appeareth in the prayer of Hezekiah, who desired the presence of God to be with thē, that he might be glorified in their deliuerance,2 King 19.19. O Lord our God, I beseech thee saue thou vs out of his hand, that all the kingdomes of the earth may know, that thou O Lord art onely God.
The vses follow: First, this teacheth vs in Vse 1 all wants and necessities to depend vpon God, and neuer to vse vnlawfull meanes to come out of trouble, and so sinne against God. If God send the sword, or famine, or other iudgment to walke through the land, as hee iustly may doe for our transgressions and rebellions, we must learne contentation and patience in pouerty, in sickenesse, in misery, and not to be swallowed vp with excessiue sorrow. Our life standeth in the word and will of God, who can manifest his power, as wel without means as with meanes in our preseruation, and therefore let vs not despaire or flie from him to any creature for releefe and succour.1 King 17.14. He can feed as well without bread as with bread, who encreased the oyle in the poore widowes cruse, and the handfull of meale in the barrell, teaching vs to learne and labour to depend vpon him. This the three seruants of God mentioned in Daniel the Prophet, practised, saying; O King, Dan. 4.16, 17, 18. wee are not carefull to answer thee in this matter: behold, our God whom we serue is able to deliuer vs from the hot fiery furnace, and he wil deliuer vs out of thy hand: but if not, be it known vnto thee (O king) that we wil not serue thy gods, nor worship the golden image that thou hast set vp. They confesse ye power of God, they put their trust in him, they resolue to abide the extremity [Page 738] of torments, they know that to saue their liues by sinning against God, was to lose them; and to lose them for his sake, was to saue them.
Vse 2 Secondly, if we liue by Gods appointment, and by that which he will blesse, then without this speciall blessing, no meanes can doe vs any good. For though we haue outward helps at hand, they are vnprofitable vnto vs, when they are not sanctified to our comfort and benefit by his blessing, as our Sauiour teacheth, Luke 12.15. Take heed and beware of Coueteousnesse, for though a man haue abundance, yet his life standeth not in his riches. The Lord also often threatneth,Leuit. 26.26. Ezek. 4.16. Hag. 1.6. that he will take away, not onely bread it selfe, but the stay and staffe of bread; that is, the power of nourishing. Take away from a weake and impotent man his staffe, whereby he stayeth himselfe, he falleth to the ground: so take from the meanes of feeding the vertue of Gods blessing, it is vnfit and vnable to doe vs any good, or yeeld vs any nourishment. So the Prophet saith, Ye haue sowne much, and bring in little; ye eate, but ye haue not enough: and he that earneth wages, putteth the wages into a broken bag. This should teach vs neuer to presume, to apply any of the creatures of God to our vses and nourishment of our bodies, vntill we haue sanctified them by calling vpon the Name of God. For they are not able of themselues, and by themselues to feed and refresh vs, being themselues without life, and without heat: it is Gods speciall blessing that maketh them doe vs any good. O that prophane and carnall men, whose bellies the Lord filleth with his hid treasure, would with wisedome remember this: who neuer consider they stand at Gods allowance, nor lift their heads & hearts to heauen, from whence their food commeth, but receiue his creatures as brute beasts, like the horse that falleth to his prouender, or like the swine that gathereth vp the Mast vpon the earth, but neuer look vp to the tree: and when they are plentifully fed and filled, they depart away without remembring the authour and giuer of their meates and drinkes: but as they sate downe without vnderstanding, so they rise vp without thanksgiuing. O consider ye that forget God, that when Belteshazzar was eating and drinking with ryot and excesse,Dan. 5.4. the hand of God writing vpon ye wall, determineth his destruction. When he sent to his own people quailes in the wildernesse,Psal. 78.27, 30, 31. a dainty food, he maketh them to come out at their nostrils in most loathsome manner, and while the meate was in their mouthes, the wrath of God came vpon them, and slew the strongest of them. So God can make euery bit to be our bane, and euery morsell we put into our mouthes, turne to our destruction. Therefore the Apostle exhorteth vs,1 Cor. 10.31. Whatsoeuer we doe, whether we eat and drinke, or what else soeuer, we must doe all to the praise and glory of God. Woe then shall be vnto them in the end, that abuse these blessings of God to pride and excesse, to surfeiting and drunkennesse, to chambering and wantonnesse, to riotousnesse and forgetfulnes of God, by whom they liue, moue, breathe, and haue their being.
Lastly, we must not enlarge our desires, as Vse 3 the graue, which neuer saith it is enough, nor suffer our hearts to bee oppressed and ouertaken with the cares of this world, forasmuch as our life and welfare standeth not in these outward things, as food, raiment, house, land, liuing, and such like, but in the blessing of God: whatsoeuer he sendeth and affordeth, be it much or little, bee it homely or dainty, shall be able to succour and sustaine vs. Daniel and his fellowes, feeding on Pulse,Dan. 1.12. and drinking water, appeared in their countenances fairer and fatter, then such as did eate the portion of the kings meat. Therefore the holy Ghost derideth the foolish rich man, Luke 12. who promised peace and plenty, length of dayes, and increase of riches to his owne soule, hauing much laid vp for many yeeres. So is he that gathereth riches to himselfe, and is not rich in God: and such shall be the end of those that abound in earthly treasure, which the theefe may steale, and the Moth may eate, Matth. 6.1 [...] and the canker may consume; but not in heauenly treasure, which endureth to euerlasting life. Let vs rest vpon his prouidence, which arayeth the lillies, feedeth the fowles, clotheth the grasse, numbreth our haires, and promiseth to prouide for vs in all estates, if we rely vpon him. True it is, when we cast vp our eyes,Gen. 49.1 [...] 20. Iob 23.6. and behold nothing but peace and plenty on euery side, when we wash our garments in wine, when wee abound in corne and pleasant fruits, or haue the rockes to poure out riuers of oile, we can blesse God, and confesse our life dependeth vpon his decree. But when we see nothing but horrour and confusion, when the Sunne seemeth to be darkened, and the day is turned into night, we must learne to wait on God, and to cast our care vpon him who careth for vs, as well in time of want, as of plenty; in time of sickenes as of health; in time of warre as of peace. This grace of contentation the holy Apostle felt,Phil. 4.11. I haue learned in whatsoeuer state I am, therwith to be content, I can be abased, and can abound: I am instructed to be full, and to be hungry. The cares of this world, and deceitfulnsse of riches are a ranke thorne, that choake the growth of grace in the heart, and as snares that drowne men in perdition and destruction: and therefore he chargeth Timothy, 1 Tim. 6.9, 19. to charge them that are rich in this world, that they be not high minded, and that they trust not in deceitfull riches, but in the liuing God, which giueth vs aboundantly all things to enioy; laying vp in store for themselues a good foundation against the time to come, that they may obtaine eternall life.
Verse 12, 13. Because yee haue not beleeued in me. We heard before the sin of Moses and Aaron, speaking vnaduisedly with their mouthes, and striking the rocke doubtfully with their hands: now let vs see the iudgement [Page 739] of God waiting vpon them as a Sargeant to arest them, and their punishment lying euen at the doore. Because ye sanctified not my Name before the children of Israel, yee shall not bring this congregation into the land which I haue giuen them: Hee doth not onely accuse and conuince them of sinne, but amplifieth it by the effect, that thereby hee was robbed of his glory, and so excludeth them out of the land of promise. We learne from hence that God chastiseth his owne children sinning against him. [...]trine. chasti- [...]is owne [...]on. When his children forsake his lawes, and walke not in his iudgements, although he take not his louing kindnesse from them, neither falsifie his trueth, yet he will visit their transgressions with the rod, and their iniquities with strokes.
This we see throughly strengthened thoroughout the whole booke of the Iudges, as chap. 4.1.2. When the people of Israel proceeded to doe euill in the sight of the Lord, hee sold them into the hand of Iabin king of Canaan, &c. So when Ionah disobeyed the voyce of the Lord, calling him to preach to Nineueh, that great Citie, and to cry against it for their wickednesse, hee was cast into the Sea as an vnprofitable burthen of the ship, [...]. 2, 3, 15, and swallowed of a Whale; so that albeit he fled from the presence of the Lord, yet his hand followed after him and ouertooke him. When Dauid had trespassed in the matter of Vriah, by adultery and murther, though he were a man after Gods owne heart, yet the Lord raised euill against him out of his house, [...]m. 12.9, the sword of ye enemy was shaken against him, and his own wiues were defiled in the sight of ye Sun. [...]b. 12.10. When Miriam the sister of Moses withstood him in the pride of her heart, through ambition and vaineglory, albeit he accused her not, but in meekenesse of spirit put vp the wrong, being lowly in his owne eyes, yet shee was striken with leprosie by the hand of God, and shut for a season out of the hoast. The like we might say of Salomon, Asa, Iehoshaphat, Iosiah, Hezekiah, and many others; all which seale vp this trueth to our hearts, that GOD spareth not his owne people when they sinne against him.
Reason 1 The Reasons of this iust dealing of God, are, first to cleare his iudgement and iustice, that we should know him to bee no respecter of persons, but to hate sinne, whensoeuer, wheresoeuer, and in whomsoeuer he findeth it. He is not a God that loueth wickednesse, neither shall euill dwell with him, for he hateth all them that worke iniquity. This the Prophet Dauid acknowledgeth,51.4. Against thee, against thee onely haue I sinned, and done euill in thy sight, that thou maiest be iust when thou speakest, and pure when thou iudgest. If then we breake his statutes, and keepe not his commandements, when he searcheth with lights and findeth out our sinnes, we must giue glory to God, and make confession vnto him, wee must pronounce righteousnesse to belong vnto him, and vnto our selues open shame: yea, if he should destroy vs, we must acknowledge him to be holy in all his waies, and iust in all his workes, who giueth vs to eate the fruite of our owne labours. As then he is iust and righteous, so he must punish sinne in whomsoeuer he taketh it: and as he denounceth sore iudgements and greeuous plagues of great continuance, and long durance, so he executeth thē to manifest the truth of his owne word, and maketh good his owne threatnings gone out of his owne mouth.
Againe, God chastiseth his owne children, Reason 2 lest they, sinning with the men of this world, whose portion is in this life, should be condemned with the world. For as in punishing of vs, he respecteth his own iustice, so he doth it in respect of our owne good, and the great profite which thereby is brought vnto vs. If we should alwaies enioy health, wealth, liberty, peace, plenty, and other good blessings of God according to our hearts desire, we would waxe fat and spurne with the heele,Deut. 32.15. forsaking God that made vs, refusing the strong God of our saluation, & ioyning hand in hand with wicked men reserued to destruction. Wherefore affliction is as the messenger of God, to call vs backe from sinne, to weane vs from the world, to kindle in vs a desire of the world to come. This the Apostle aimeth at, 1 Cor. 11, 31, 32. If we would iudge our selues, wee should not be iudged: but when we are iudged, wee are chastened of the Lord, because we should not bee condemned with the world.
The vses of this Doctrine are many. First, Vse 1 consider with me the cause why they keep the word, and turne vnto him with all their harts, why they run not on in euill as the horse rusheth into the battell, as the vngodly do: the reason is, God calleth them backe by his hand, his afflictions are remembrances vnto them, and his corrections are their instructions. This the Prophet Dauid found true in his owne comfortable experience, Psal. 119, 67, 71. Before I was afflicted I went astray, but now I keepe thy word: It is good for me that I haue beene afflicted, that I may learne thy statutes. The Children of Israel liuing vnder the Iudges, and sinning against God, making a couenant with the inhabitants of the land,Iudg. 2. and 4. Deu. 4.29.30. taking their daughters to be their wiues, giuing their daughters to their sonnes, seruing their idols, forgetting the true God, and doing worse then their fathers: the Lord sold them into the hand of their enemies, whom they serued: then they lift vp their voyces and wept, then they called and cryed vnto the Lord in their afflictions, and he deliuered them out of their distresse. The same we see in Manasseh, who for his euils that he commited like the abominations of the heathen, was carryed away captiue, put in fetters,2 Chro. 33.2, 11, 12, 13. and bound in chaines: and when he was in tribulation hee prayed to the Lord his God, and humbled himselfe greatly before the God of his father, and prayed vnto him, and God [Page 740] was intreated of him, and heard his praier, and brought him againe to Ierusalem into his kingdome, Then Manasseh knew that the Lord was God. But of this we shall speake more in the chapter following.
Vse 2 Secondly, confesse from hence, that great is the wrath and anger of God for sinne, seeing he punisheth it so sharpely and seuerely in his children, whom he hath engrauen as a Signet in the palme of his hand, and whom he tendreth as the apple of his eye. Marke how hee hath many times schooled his owne seruants offending. When Miriam murmured against Moses, and made other to murmure, shee was striken by the hand of God with leprosie; and albeit Moses made supplication for her, yet the Lord answered,Numb. 12.10, 13, 14. If her father had spit in her face, should she not haue beene ashamed seuen dayes? Let her be shut out of the hoast seuen dayes, and after she shall be receiued. Thus he dealt with Dauid whom hee greatly fauoured and aduanced to the kingdome, when he fell into grieuous sins, 2 Sam. 12.9, 10. Thou hast killed Vriah the Hittite with the sword, and hast taken his wife to bee thy wife, and hast slaine him with the sword of the children of Ammon: Now therefore the sword shal neuer depart from thine house, and I will raise vp euill against thee out of thine owne house. So soone as Salomon set vp idolatry, and wrought wickednesse in the sight of the Lord, he stirred vp aduersaries vnto Salomon, 1 King. 11. [...], 14. and afterward rent the greatest part of the kingdome out of the hands of his sonne. This serueth to conuince all such prophane persons as presume of Gods patience, and abuse his mercy to all loosenesse and licenciousnesse, saying, God is mercifull, and yet continue in their sinnes. But we must know, that as he is mercifull, so hee is iust: as his mercy is toward the penitent, so his iustice is toward the obstinate: who spareth not his owne people that forget his Law, and therefore will deale more fiercely against strangers.
Vse 3 Thirdly, measure not the fauour and loue of God toward our selues or others, by outward blessings, or outward crosses; by prosperity or aduersity, which come alike to the godly and vngodly. Nay, oftentimes the wicked flourish when the faithfull are in great misery, as Psal. 73.3, 4, 5. So Salomon teacheth, Eccle. 9.2. Therefore Christ our Sauiour correcteth the wrong iudgement of the disciples, supposing that such as Pilate slew, were the greatest sinners of all the rest that dwelt in Ierusalem, because they suffered those things, Luke 13.1, 2, 3. If then we would find sound comfort in our hearts, and feele vnfained testimonies of Gods fauour towards vs, wee must not seeke for them in outward blessings, or in want of outward blessings, (both which are common to the godly and vngodly) but in ioy in the holy Ghost, in remission of sinnes, in repentance from dead workes, in the spirit of adoption, in faith in Christ, in peace of conscience, which passeth all vnderstanding. As for other things place not thy heauen and happinesse in them, if blessings come, receiue them thankefully; if crosses, learne to beare them patiently.
Fourthly, wee are hereby put in minde to Vse 4 search our owne wayes, to suruey our owne hearts, and to prooue by the touchstone of the word, our owne thoughts, words and workes, that we haue conceiued, spoken, and done; what we haue iustly deserued if God in iustice should proceede against vs; examining seriously our owne life, mourning bitterly for our sinnes past, and turning vnfainedly vnto God with all our hearts. This duty is vrged by Ieremy the Prophet, Lam. 3.39, 40, 41, 42. This is the marke that God shooteth at, this is the end that he respecteth, euen by his afflictions to bring vs home to himselfe, not to destroy and confound vs for euer.Heb 12.5, 10. Let vs not dispise the chastenings of the Lord, nor faint when we are rebuked. We haue had the fathers of our bodies which corrected vs for a few daies, and we gaue them reuerence: should wee not much rather be in subiection to the Father of spirits, who chastneth those whom he loueth, and scourgeth euery sonne whom hee receiueth?
Fiftly, let vs labour to strengthen our faith Vse 5 by the word and Sacraments, and by such ordinary meanes as hee hath appointed for that purpose. Hereunto the Apostle exhorteth, 1. Cor. 11.30. To examine our selues, and so to eate of that bread, and drinke of that cup, declaring that the iudgements of God were broken in among the Corinthians, insomuch that many were weake and sicke among them, and many slept. Wherefore, whensoeuer wee find the hand of God sore and heauy vpon vs, it is our duty to seeke strength of faith by the vse of the word and Sacraments, whereby wee shall learne to find out the true cause of those iudgements, and submit our selues vnder his hand that striketh vs as a father. For the Scriptures serue to direct vs, the Sacraments serue to comfort vs,Psal. 116. [...] Without which the Prophet had perished in his afflictions.
Lastly, seeing God chastiseth his when Vse 6 they offend, then most assuredly the wicked that are not his, shall not escape his reuenging hand. If he correct the flocke of his own pasture, the children of his owne houshold, the citizens of his owne kingdome, and the members of his owne body, fed at his owne table in this life, and made heires of heauen in the life to come, really possessing that inheritance: with what plagues, punishments, & torments, will he visit the rebellion of aliants and strangers? If the Lord deale sharply toward these to whom he is a mercifull Father and gracious Sauiour, and whom he often preuenteth with his liberall blessings: Surely his reuenging wrath, full of rage,Psal. 21.8, 2 King. 21. shall find out all his enemies, whom he wipe will away as a man wipeth a dish, & turneth it vpside down. This is that which Salomon teacheth in the Prouerbs, [Page 741] Behold, [...]. 11.31. the righteous shall bee recompenced in the earth, how much more the wicked and the sinner? There remaineth a day of iudgement when they shall be punished as they deserue, either in this life, or in the life to come. With this the Apostle Peter sweetly accordeth, 1 Pet. 4.17, 18. The time is come, that iudgement must begin at the house of God: if it first begin at vs, what shall the end be of them, which obey not the Gospel of God? And if the righteous scarcely bee saued, where shal the wicked and the sinner appeare? Where we see that God will scourge & whip his owne children for their frailties and infirmities appearing in them. But he correcteth the godly in mercy, the vngodly in anger: the godly as a louing father, the vngodly as a iust Iudge: the godly to amend them, the vngodly to condemne them: the godly, albeeit humbled and cast downe with one hand, are comforted and raised vp with another, whereas the punishments that fall vpon the heads of the vngodly, are but the beginnings of sorrow, and as the flashings of hell fire. Now the earth is not properly the place of vengeance and iudgement. For we must vnderstand that God hath appointed three places; earth, heauen, hell, for three seuerall purposes: [...]ree places [...] need for ree seuerall [...]poses. the earth to be a place of working, the heauen a place of rewarding, hell a place of punishing: earth as a shop of labour, heauen as a pallace of glory, hell as a prison of torment. Notwithstanding, rather then sinners should escape, and sinne goe vnpunished, the Lord wil call a priuy or petty Sessions euen in this life, and make the earth his gaile or house of correction. If then God will visit their transgressions with such heauy strokes: Alas, what shall become of al prophane persons, vnrepentant offenders, obstinate sinners, such as contemne God and his word euery day? What shall become of swearers, blasphemers, prophaners of the Sabbath, whoremongers, drunkards, oppressers, vnmercifull men, and other like? The Lord indeed will try the righteous in his furnace: but the wicked and him that loueth iniquity doth his soule hate, vpon the wicked he shall raine snares, fire and brimstone, [...] 5, 5. and stormy tempest, this is the portion of their cup. Indeed he lifteth vp his hād to strike the faithfull that are his friends: [...] [...]. [...]4. but he will crush his aduersaries with a scepter of yron, and breake them in pieces like a potters vessell. Indeed he will iudge the iust man for his sinnes in this life, [...] [...].23. but he will wound the head of his enemies, and the hairy pate of him that walketh in his sinnes. Indeed the Lord will chastice his Church with the rods of men, yet his louing kindnesse will he neuer take from them: but he will correct his enemies with scourges of wyre, and his little finger shall bee heauier on the reprobate, then his loynes on his owne people.
Tremble at this all ye vngodly, and know that assured iudgement is reserued for you at the great day of the Lords generall Assizes, when ye must plead guilty or not guilty at his barre, when the register booke of all your actions shalbe brought forth, and when you shal wish the mountaines to fall vpon you and couer you from the presence of him that sitteth vpon the throne. Turne therefore vnto him, returne I say betimes, lest the Lord ouerturne you. If his wrath be kindled, yea but a little, Psal. 2.12. blessed are all they that trust in him. This is the difference betweene a wise man and a foole,Prou. 27.12. and 17, 10. A wise man seeth the plague and hideth himselfe, but a foole runneth on and is punished. A reproofe entreth more into him that hath vnderstanding, then an hundred stripes into a foole.
14 Then Moses sent messengers from Kadesh, vnto the king of Edom: saying, Thus saith thy brother Israel, Thou knowest all the trouble that hath hapned vnto vs.
15 How our fathers went downe into Egypt a long time, where the Egyptians handled vs euill and our fathers.
16 But when we cryed vnto the Lord, he heard our voyce, and sent an Angel, and hath brought vs out of Egypt, and behold, we are in Kadesh, a city in thine vtmost border.
17 I pray thee let vs passe through thy countrey: wee will not goe through the fields, nor the vineyards, neither will we drinke the water of the wels; we will goe by the kings way, we wil walke, we wil not turne either to the right hand, or to the left, vntill we haue passed thy border.
18 And Edom answered him, Thou shalt not passe by me, lest I come out with the sword against thee.
19 Then the children of Israel said vnto him, We will go vpon the high way: and if we shall drinke thy water, I and my cattell, I will then pay for it: I will onely without any harme goe through on my feete:
20 He answered againe, Thou shalt not passe through; then Edom came out against him with much people, and with a mighty power.
21 Thus Edom refused to giue Israel passage through his border: wherefore Israel turned away from him.
Hitherto of the murmuring of the people, pretended against Moses, but indeed intended and practised against God: Now followeth the second part of the Chapter, touching Israels purpose to passe toward the land of Canaan, by the countrey of ye Edomites; wherein consider two things. First, the solemne ambassage of Moses to the king of Edom. Secondly, the shamefull and inhumane denyall of the Edomites. Touching the first, hauing walked vp and downe thirty eight yeeres, and wandred in the wildernes from place to place, forward and backeward, from nation to nation, from one kingdome to another people: being now come neere to the land, they request passage and safe conduct through the countrey of Edom, vnder honest and equall conditions of [Page 742] abstaining from all iniuries, and keeping the kings high way, & craue their friendship and fauour in respect of their neere kindred and aliance vnto them, both of them descending of Isaac, whose sonnes were Iacob, called also Israel, and Esau called also Edom. Besides, they shew what trauels and troubles they had sustained what euils they had suffered, what oppression they had endured of the cruell Egyptians; appealing to their owne consciences touching the truth of these things, whereof they could in no sort bee ignorant, saying; Thou knowest all the trouble that hath happened vnto vs. But because such as are themselues in prosperity, sildome respect the miseries and distresses of others, and the afflicted are for the most part destitute of all helpes, and forsaken of all friends, they put them in mind of the mercies of God, assisting them in troubles, hearing their prayers,1 Cor. 10 9. and sending his Angel; that is, Iesus Christ (as it is expounded by the Apostle) for their deliuerance out of Egypt. And lest they should seeme to request and require much of others, but promise nothing for themselues (as those that lay heauy burthens and greeuous to bee borne vpon others, but wil not touch them with their litle finger) they couenant and condition with them on their parts, to deale vprightly and iustly, being as ready to abstaine from working iniury, as to craue the duties of humanity.
So then, to effect their purpose of passing thorough Edom, and to perswade them to graunt their request, they alleadge foure reasons. First, in respect of the person of the Edomites. Secondly, in respect of the person of the Israelites. Thirdly, in respect of the person of God. Fourthly, in respect of the manner of their passage & perambulation through them. Touching the Edomites, they claime the kinred of consanguinity. Touching themselues, they pleade their own misery. Touching God, they publish and proclaime his mercy. Touching their iourney, and the maner of it, they promise equity and honest dealing. Thus they omit nothing that might serue to perswade the Edomites to pitty, and to procure their owne safty.
Reason 1 The first reason, drawne from the right of brotherhood, is included in these words, Thus saith thy brother Israel. The Israelites came of Iacob, who was also called Israel, because hee had power with God,Gen 25.25. Gen. 32.28. The Edomites came of Esau, who was also named Edom, both of the rednesse wherewith hee was borne, and of the red pottage which he desired and preferred before the birthright. These two therefore were naturall brethren, begotten of the same father, borne of the same mother, lying at the same time in the same womb; as if the Israelites should say: May it please you to consider, that wee are not aliants and strangers one to another, we descend of two brethren, Iacob and Esau, you of one, we of the other, as two branches displaying themselues from one stocke, we had one common father and mother, Isaac and Rebeccha, we are of one family and fraternity: so that it is right and equall, that they which are so neerely ioyned and linked by blood, should performe al kindnesse each to other. This reason from kindred may be thus framed:
If we be as brethren alied one to another, comming from one root and race: then deny vs not this point of courtesie, to grant passage.
But wee are brethren alied one to another, &c.
Therefore vouchsafe to giue vs passage,
The second reason is in these words, Thou Reason 2 knowest all the trouble that hath hapned vnto vs, &c. As if they should say, Wee haue had a lamentable and woefull experience of many miseries, we haue been exercised with many sorrowes, so as your selues cannot pretend ignorance of them: you know them, but wee haue felt thē: you haue heard of them, but we haue smarted for them. In Egypt we haue had our poore infants drowned, our chiefe officers chastised, our selues euery way oppressed with burthens too heauy for vs to beare, and nothing but slaughter and destruction breathed out against vs. Being deliuered out of Egypt, when we expected an end of all miseries, wee perceiued that we had changed the place, but not the perill: the soile, but not the sorrow: we haue bin pursued with enemies, bitten with hunger, wearied with labours, and euery way inuironed with dangers. By all these, as by the dearest teares of our inward hearts, wee craue some mercy and commiseration. For it lyeth in you to make an end of al troubles and to giue vs an happy issue of them, by opening vs a passage thorough your countrey, that we may no longer wander in this desolate wildernesse. The reason may be thus concluded.
If we haue bin long vexed and euilly handled, now at length pity vs & giue vs passage But we haue bin long vexed, and euilly intreated,
Therfore at length pitty, & giue vs passage.
The third reason is, verse 16. We cryed vnto Reason 3 the Lord, he heard vs, sent his Angel, and hee deliuered vs. As if they should say, Consider the example of God, (a perfect patterne of all righteousnesse) he hath in mercy looked vpon our misery, bee you like to him that yee may find mercy in the day of trouble. It is not meet to leaue them destitute of helpe and succour, whose safety God commendeth, and committeth vnto you by his owne example. All humane things are vnstable and vncertaine: yee know not what hangs ouer your own heads. The reason may be thus considered:
If God haue begun to be mercifull, it is not meet that you should be vnmercifull. But God hath begun to shew vs mercy,
Therefore it is not meet, you should be vnmercifull.
The fourth reason is, verse 17. and 19. Wee Reason 4 [Page 743] will not goe through the fields nor the vineyards, &c. As if they should say, We desire not to helpe our selues to hurt you, wee will keepe the kings high way, wee will deale iustly toward all, wee will offer wrong and iniury to none, no not to the meanest, simplest, and poorest: if any among vs shall take from any man by open oppression or forged cauillation, wee will make satisfaction and restitution: The reason is thus gathered:
If wee will doe no wrong or iniury to any among you, then suffer vs quietly to passe. But we will doe no wrong or iniury to any among you,
Therefore suffer vs quietly to passe.
This was the Ambassage of Moses, this was the petition offered, these were the reasons rendred thereof. Now let vs see the answer of Edom, denying their petition and passage thorough their countrey. For fearing peraduenture the multitude of the Israelites, and thinking they would make more hast to enter into their land, then to depart out againe, being (as euill men are euer suspitious, and think others as subtill and deceitfull as themselues) the Edomites giue them this short, but sharpe answer, Thou shalt not passe: So that when a man hath to deale with vniust and cruell enemies, whether he vse few reasons or many, all is one. The Ambassadours of the Israelites (whether they gaue present reply & resolution of themselues, or first returned to Moses. is vncertain) made supplication againe, and renewed their request, promised to abstaine from all termes of hostility, offered money for water, and euery commodity they should vse: yet they currishly and vnkindly shut vp their compassion, and issue forth with all their strength to stop their passage, verifying that which Salomon saith, [...], 10. A righteous man regardeth the life of his beast, but the mercies of the wicked are cruel: wherefore Israel turneth from them another way. This is the substance of this diuision, and the order obserued by the Spirit of God in the same: now let vs proceed to the doctrines offered herein to our considerations, first the generall, and after come to the particulars.
Ver. 14. Then Moses sent messengers from Kadesh vnto the king of Edom. Albeit Moses himselfe were shut out of the land of promise, yet he beareth the iudgement of God patiently, and laboureth that the people may enter. And albeit ye Israelites were assured to possesse the land of Canaan, & had the vnchangable word and oath of God to themselues and their fathers, for their farther confirmation; yet it doth not make them idle and secure, but it stirreth them vp to vse all good and lawfull meanes to effect the same. [...]ine. lawfull [...] to [...] gods [...]ace. From hence we learne, that it is the duty of all Gods children to vse all good meanes to further his prouidence, I say, howsoeuer God standeth not in need of our helpe to bring his purpose to passe, who is able without all meanes, against all meanes, and aboue all meanes to worke out his owne will: yet it is the part of all the godly to further his decree and determination, by vsing all meanes that God shall put into their hands. This wee see verified in this booke,Nunm. 13.17 where we see the diligent search of the land, made by the messengers that Moses sent, viewing their cities, their countrey, and the people that were the inhabitants therof: so that albeit, the land was promised of God mercifully, yet it must be searched of them diligently. The like practise we see in other the seruants of God: When Gideon was sent to be the deliuerer of the people and commanded to goe in his might,Iudg. 6.14. and 7.7, 8. hath assurance giuen him to preuaile ouer the enemies, and to saue Israel out of the hand of the Midianites: yet he did not run and rush naked into the battell, but tooke with him men and munitions, vitailes, trumpets, pitchers and other instruments to set forward the worke of the Lord which he had to doe.
The necessity of vsing the helpes of second causes that God affordeth, and endeuouring to the lawfull meanes appointed, is shewed by the Apostle Paul; for albeit the Angels of God had told him, there should be no losse of any mans life among them, saue of the ship onely; yet the decree & purpose of God was to saue them together, and therefore he telleth them, Except these abide in the ship, yee cannot bee safe. Act. 27.22.31 God is absolutely able to preserue our life without the taking of food, or the labour of our hands, or the apparelling of our bodies, as the fowles are fed, and the Lillies are clothed, which neither sow nor reape,Mat. 6.26, 28. neither labour nor spinne: yet he commandeth vs to labour the thing that is good. In the garden of Eden, in the time of mans innocency, Adam was called to labour: and after the fall it was saide, In the sweat of thy face shalt thou eate bread, Gen. 2.15. and 3.19. till thou returne to the earth. So God can nourish to eternal life, without means of man, otherwise we shold diminish his power: yet he will haue his word preached in season, & out of season; he will haue it heard and attended vnto with all diligence, to begin and to encrease faith in vs, and he sendeth a comfortable blessing vpon his owne meanes. And therefore the Apostle teacheth, Ephes. 4.12. That Christ ascending vp to heauen, and leading captiuity captiue, gaue gifts vnto men for the gathering together of the Saints, for the worke of the Ministery, fitting teachers to their callings, although he can saue without meanes.
The reasons follow. First we are commanded Reason 1 to further Gods prouidence by lawful endeuors in our callings. This is to vs most comfortable, and giueth euident assurance of the blessing of God, without which holy endeuor we want this comfort and assurance. Thus the Apostle reasoneth directly, 2 Pe. 1. The election of God in it selfe is sure, for the foundation of God remaineth and hath this seal,2 Tim 2.19, 20. 2 Pet. 1.5, 6, 9, 10. The Lord knoweth who are his: yet he requireth of vs to giue all diligence to increate in knowledge, faith, temperance, patience, godlinesse, loue, [Page 744] brotherly kindnesse, If ye do these things, ye shall neuer fall.
Reason 2 Againe, the end why God hath giuen vs, meanes, and fitted vs to our calling, is to serue his prouidence, not to make vs idle in our selues, & vnprofitable vnto others. Gods gifts are to some purpose, they were not giuen▪ and granted in vain, we must not hide them in the earth, but imploy them to their vse. This the Apostle teacheth,2 Tim. 1.6, 7. I put thee in remembrance that thou stirre vp the gift of GOD which is in thee by the putting on of mine hands, for God hath not giuen to vs the spirit of feare, but of power, loue, and a sound minde. And thus Mordecai reasoneth in his charge to Esther, that she should goe into the king,Eccle. 4.8, 13, 14. & make supplication before him for her people, Who knoweth whether thou art come to the kingdome for such a time: declaring that we haue not our callings singled out and fitted vnto vs to hide our talents in the earth, but to employ them to encrease and aduantage.
The vses remaine. First, we must know that Vse 1 extraordinary courses are not to be looked after, nor to be depended vpon; we must leaue them to extraordinary times & seasons which are now ceassed and not to be expected. Many desire that God should shew among his people, such great and miraculous works as hee shewed in bringing his people out of Egypt, with a mighty hand and out-stretched arme, and so feed themselues with fancies, and are carried away after their owne imaginations. God hath tyed vs to ordinary courses which are more for our comfort, and therefore he that walketh plainely, walketh safely.Luke 16.27, 28, 29, 30. This vse is concluded out of the parable, where the rich man desireth to haue Lazarus sent from the dead to his fathers house, to warne them, lest they also come into the place of torment. But Abraham answered; They haue Moses and the Prophets, let them heare them: and when the rich glutton would haue other meanes, If one come from the dead they will repent; he said againe vnto him: If they heare not Moses and the Prophets, neither will they be perswaded, though one rose from the dead and come vnto them: Whereby our Sauiour sheweth, yt whosoeuer depends vpon extraordinary meanes, visions, or reuelations, or dreames, or the dead, when God hath left vs ordinary wayes, is to follow by-pathes of our owne, to dig cesternes that hold no water, and to trust in lying words that shall not profit. God hath ordained to teach vs by the Ministery of his word, and hath put his hidden treasure in earthen vessels, whereunto we must attend as to a light shining in darke places. This is the ordinary way and common meanes left vs to attaine saluation and eternall life: Hereby then all ignorant persons are reproued and conuinced, who (neglecting this vsuall way to begin and confirme faith and the rest of the graces of God in vs) say: O, if God would himself speak vnto vs from heauen, or if wee might heare Christ preach vnto vs, wee would repent and beleeue the Gospel; as for men, we know not whether they speake the truth or not. Others say, we haue the Scriptures in our houses, we can reade them at home, can they by all their teaching & preaching make the word of God any better? Besides, if you vrge Sermons so much, we haue Sermon bookes at home, wee reade them and can serue God in our houses, as well as they that run after Sermons. Others also think they haue knowledge sufficient already, that they need neither heare nor reade any more. Lastly, others obiect, we haue good prayers and good homilies, why should not men be content with them, as the law prescribeth and enioyneth? All these excuses are but fig-leaues, to couer ouer their owne shame, when once they are sifted and examined. We answer to the first obiection many waies.The first [...] iection a [...] swered. First we are not able to endure the dreadfull presence of Almighty God, and therefore the faithfull haue cryed out, Alasse wee shall die, because we haue seene the Lord. Wee heare not the thunder without feare: we behold not the brightnesse of the Sun without dazeling: how then shold we heare the immediat voice of God, or see his glory without confusion?
Againe, if the Lord should speak from heauen, and vtter his voyce from the place of his habitation, he would speake no otherwise, hee would teach no other trueth then the Prophets and Apostles haue deliuered. And if wee should heare one of the elect Angels, he wold set before vs no new points of religion, hee would bring vnto vs no new article of faith, and therefore the Apostle saith,Gal 1. [...] Though wee or an Angel from heauen preach vnto you otherwise then that which we haue preached vnto you, let him be accursed. But it is more comfortable and profitable to vs to be taught by men like vnto our selues, then by the angels that are spirits: we cannot abide their glory through weaknes of our flesh; we cannot be familiar with them through disparagement of our nature; wee cannot haue them alwayes present with vs through distance of place. Therefore the Spirit that could haue taught the Eunuch by inspiration,Acts. 1, [...] commanded Philip to goe neere and ioyne himselfe to his chariot, to be a guide to the blind, a light to him that sate in darkenes, and an instructer of the vnlearned. The Angel that appeared vnto Cornelius could haue told him and taught him those heauenly mysteries of saluation, whereby hee and all his house should be saued: but he directeth him to Peter to tell him what He ought to doe. Lastly,Act. 10▪ [...] our owne request hath concurred with the ordinance of God, desiring that man, cloathed with the same infirmities, and subiect to the like passions, might speake vnto vs. For when the Israelites at the deliuering of the Law, saw the signes of his glory, as it were certaine prints and footsteps of his Maiesty, the sounding of the trumpet, the cracking of the thunder, the flashing of the lightning, ye trembling of the earth, the darkenesse of the aire, the [Page 745] appearing of the cloud, & the quaking of Moses himselfe at these sights: [...] 19, 19. they cryed out to him with great vehemency of spirit, Talk thou with vs, and we will heare thee: but let not GOD talke with vs lest we die. Seeing therefore the maiesty of God is incomprehensible, who dwelleth in light that no man can attaine vnto, [...] 6, 2, 5. whose glory the Angels cannot beholde without couering their faces: seeing the excellency of the elect Angels is so great, yt wee cannot so much as endure their presence, neither can we be so familiar with them as we do desire, and should be to deliuer our estates to them, neither can at all times when we desire (being on earth) haue conference and recourse to them being in heauen: seeing the Word is the same in the mouth of God, in the mouth of an Angel, and in the mouth of the Minister, and is with like regard and reuerence to bee heard, as Luk. 10, 16. He that heareth you, heareth me: and he that despiseth you, despiseth mee. Lastly, seeing we desired the ministery of man to teach vs, and God approued of our desire, saying: [...] 5.19. Oh that there were such an heart in them to fear me, & keep all my commandements alwaies, that it might go wel with them and with their children for euer: the intollerable pride and presumption of those appeareth, that embase the high ordinance of God in the ministery of his word, & would call God or his Angels out of heauen to attend vpon their fancies, & to minister to their wantonnes. To the second obiection, [...] second [...]ction an [...]ed. pretending reading of Scriptures and Sermons at home, and asking whether we can make the Bible better: we answer, yt we preach not to make the Scriptures better, but the people; the Scriptures need it not, the people do. And albeit there bee enough set downe in the written word, yet men vnderstand litle, as Acts 8. whē Philip heard the Eunuch reade the Prophet Esay, he saide, But vnderstandest thou what thou readest? [...] 8, 31. [...] 17, 11. He saide, How can I without a guide? The reading of the Scripture I confesse is profitable, comfortable, and necessary to fit vs and frame vs to the sauing hearing of the word preached, & to keepe vs that we bee not easily deceiued by false teachers. [...]. 5, 20. [...]. 5, 1, 2. But notwithstanding the reading of the Scripture, we must haue it further opened, diuided, and applyed, as 2 Tim. 2, 25. Study to shew thy selfe approoued vnto God, a workeman that needeth not to be ashamed, diuiding the word of truth aright. When a mā is grieuously wounded, it is the salue that healeth, yet is the skill and cunning hand of the Surgeon necessary, and requisite to make the plaister, to spred it, and apply it to the part diseased. It is the meate that nourisheth the body, yet must it be cut, chewed, and digested. If there be little children in an house, and they haue an whole loafe which is great & hard set before them▪ they find the crust too strong for them, so that it must bee cut for them, and diuided vnto them in due season. Moreouer, we find by experience, that such as plead for reading, either Scriptures or Sermons at home, when they should attend the publike exercises of religion, do indeed spend the time nothing lesse then that way: as appeareth by their palpable ignorance; neither let such looke for a blessing from God at home, when he requires them to ioyn themselues to the congregation of the faithfull: so that while they think to deceiue others, they do most of all deceiue thē selues. Last of al, why do they not say as much of the other part of the Ministers Office? For as he is to preach the Gospel, so he is to administer the Sacraments. Now then as they alledge they can reade Scriptures & Sermons at home themselues, as wel as heare them at the mouth of the Minister; so can they not poure Water on the face of their children, and rehearse the words of institution as well as the Minister? Can they not themselues take Bread & Wine, breake the one, poure out the other, receyue them both, and eate and drinke them in their priuate families, as wel as take them in ye publike assembly at the hand of the Minister? But should such water so sprinkled on the child be holy baptisme? Or should such bread and such wine, so taken, so broken, so eaten & drunken be the Lords Supper? No, such idle actions are not holy Sacraments, but shameful prophanations of the precious blood of Iesus Christ. Wherefore, notwithstanding all our shew of reading in our houses to our housholdes, yet must the Lords holy ordinance be magnified among vs, to seek the law at ye Pastors mouths as the Prophet teacheth,Mal. 2, 7. The priests lips should preserue knowledge; and they shall seeke the Law at his mouth, &c. And examine when you will those that pretend reading, to exclude preaching, you shall finde them (for the most part) ignorant in the grounds and principles of Religion, knowing neyther the vse of the Law, nor the end of the Gospel; vnderstanding neither the Petitions of the Lords prayer, nor the Articles of faith: and therefore if they bestow so much time as they would make the world beleeue, they are yet in the number of those whom the Apostle speaketh of,2 Tim. 3, 7. Which are euer learning, but are neuer able to come to the knowledge of the truth.
To the third obiection,The third obiection answered. boasting of sufficient knowledge, we answer: That as we prophesie in part, so we all know in part: and the Ministery of the word, serueth not onely to begin faith and repentance in vs, but to build vs vp to the day of Iesus Christ. It serueth not onely to teach vs knowledge, but obedience;1 Cor. 8, 1. lest our knowledge puffe vp, and adde to our farther condemnation. Therefore, the Apostle writing to the Church of the Thessalonians, (being one of the most goodly and glorious churches that the Apostle planted) who aboue ye rest of the churches surpassed in knowledge, excelled in faith, abounded in loue, shined forth in obedience, yet he saith to them,1 Thess. 4, 1. and 5, 20. despise not prophesie, and we exhort you in the Lord Iesus, that you increase more & more, as ye haue receiued of vs how ye ought to walke, and to please God. We are [Page 746] here in our race, we haue not yet attained to ye end of our iourny. We see how men think they neuer haue riches and substance enough, they alwaies account themselues poore and needy, and are euer endeauouring to increase & better their estate: so it should be in true and heauealy Treasure, wee should hunger and thirst after righteousnesse;Mathew 5, 6. Psal. 143, 1. wee should grow vp in grace, and desire euermore greater strength; assuring our selues that if we haue an appetite and thirst after the Wel of the water of life, we shall be fully satisfied; onely wee must vse the meanes that God hath appointed to attaine faith and other sauing graces: as earnest prayer, reuerent hearing of the Word, diligent receiuing of the Sacraments, beeing carefull to honor God for that which wee haue alreadie receiued: and I am perswaded that hee which hath begun his good worke in vs, will perfect the same vnto the day of Iesus Christ. As for the peruerse and crooked generation of those that think they haue knowledge enough, they manifestly bewray their want of knowledge. For as such as haue attained and receyued the greatest knowledge, doe finde in themselues the greatest ignorance: so such as imagine themselues to be most richly replenished in all knowledge & vnderstanding, are indeed most sottish and ignorant in the matters of GOD; like empty vesselles which make the greatest sound. Hereby therfore we shall try our selues whether we haue attained any measure of acceptable knowledge, if it worke and kindle in vs a desire of more knowledge; if it light vs a Candle to see our owne ignorance; and if it teach vs that still our wants are greater then our store. The grace of God in the heart, is like a grain of mustard seed, small to see to at the beginning,Matth 13, 31. but being once placed & planted in the ploughed ground of a fruitful heart, it increaseth speedily, and spreadeth it self far and neere. The master deliuering his Talents to his seruants,Matth. 25, 25. saith to them, Occupy til I come; and not hide them in the earth. And the Apostle exhorteth Timothy to stir vp the gift in him, and to blow the coales, lest the graces of God decay, as fire is apt to goe out, 2 Tim. 1, 6. beeing kindled in greene wood.
The fourth obiection answered.Touching the last obiection of hauing already good prayers and good Homilies: I answer, as they are hated of God and men, that make dissention betweene brethren, so such as magnifie praier, to iustle out preaching, which ioyne hand in hand together, and walke as friends that are agreed, are indeed enemies to them both. Indeed we confesse the prayers of the Church are good, as it is written, My house shall be called the house of prayer; Matth. 21, 13. but these men little regard them, saue to serue their owne turne: for few of them make conscience to be present at the confession of sins, or absolution of a sinner. Nay, if they stand at the Church doores, they scarse afford vs their presence to come in; and if they do, we must be deeply indebted to them for their company. Now wher they thinke to stop our mouths, & to choake vs with the Law, they crosse the high Ordinance of God, slander the good lawes of Princes, and sin against their owne soules, making the reading of Sermons and exhortations of equall dignity and preheminence, with the liuely preaching of the word. For first, no people vnder heauen should want (so far as is possible) the preaching of the Gospell, it is the commandement of God, it is his ordināce necessary for the planting and continuance of a Church, which cannot be saide of the other, wc also are appointed to giue place & hold their peace as an inferiour institution, when any is present to preach vnto the people. Again, the liuely preaching of the Pastor, applyeth Doctrine and exhortation to the present circumstances and occasions of times, and budding of new sins, and broaching of new heresies, so that according to their manifold windings & turnings, it is ready to meet them, & to strike at the very heart and head of them.
Thirdly, there is a great difference in gifts of interpretation, exhortation, zeale, vtterāce, memory, moouing of affections, and such like, as the very Heathen haue in another case and kind acknowledged. For when the people after the reading of an Oration,Cicero de to lib. 2. penned in the perswasible words of human eloquence, greatly wondred, it was replied: Doe you maruaile hearing me reade it? What affections would it haue wrought in you if you had heard himself with liuely voice vtter & pronounce it? As for godly and learned Homilies, we doe not condemn or contemn them in the famine & scarsity of teaching: we know that a cup of colde water is better then no drink, and halfe a loafe better then no bread; yea as Salomon sayth,Prou. 27▪ [...] the person that is full despiseth an hony-combe, but vnto the hungry soule euery bitter thing is sweet: yet it is no disgrace or disparagement vnto them to giue place to the preaching of the word: as a man may say, the Peers & Nobles of a kingdome are inferiour to the Prince, without defacing of them, or that siluer is baser thē gold without disgracing of it. Thus much in answer of the Obiections that are made against the preaching of the Gospel, being the ordinary meanes which God hath left vnto vs, to further our saluation.
Secondly, see Gods mercy to his Church: Vse 2 his Decree is concluded, his prouidence is determined, all things are written in his Booke, yet hee will vse men as his owne hand and instruments, to doe that which himselfe could worke alone: hee will haue them as Ioynt-workers,1 Cor. 3, [...] and as fellow-helpers with him. This is a great honour, and speciall prerogatiue, as the Apostle sheweth, We together are Gods Labourers, ye are Gods Husbandry, and Gods Building. And againe,2 Cor. 5, [...] Wee are Ambassadours for Christ, as though GOD did beseech you through vs, wee pray you in Christs stead to bee reconciled to God. It is a verie great honour and dignitie to represent the person of an earthly Prince, [Page 747] whose breath is in his nostrils: but it is a greater priuiledge and preheminence to stand in ye roome of God. They are greatly honored that sit in his seat, whether in the Church, or in the Commonwealth. This is a great comfort to al godly Magistrates, that beare on their shoulders the burthen of gouernment, of whom it is said, [...]. 22, 6. I haue said ye are Gods, and ye are the children of the most High, to know that they beare the person of God, and that hee vseth them as his vicegerents. This is a singular comfort also to all godly and painfull preachers, whom the Lord vseth as his Stewards and messengers, of whom he hath saide, Hee that heareth you, heareth me, which ought to be al-sufficient vnto vs, to make vs walke thorough good report and euill report, and ouerstride al the discouragements and discontentments that the vnthankfull world throweth vpon vs.
Vse 3 Lastly, we learne to forsake no work belonging to our calling, yet still to trust in God, & to rely vpon him, not to trust in the outward means. [...]ew 4, 7. Our Sauiour Christ teacheth, that they tempt God and prouoke him to wrath, that refuse or neglect the ordinary meanes appointed for their life and preseruation. Hee that is sicke, and neglecteth the ordinary meanes of Physicke; he that is hungry, and refuseth the ordinary meanes of feeding; or beeing in an high and dangerous place, will not descend the common way, but casteth himselfe down, maketh a needlesse triall of Gods power, and so tempteth God. It is our part not to bee idle vpon his prouidence, but to vse profitable helps for our safety and maintenance. Our endeuours and labours are required in his prouidence, who as he ordaineth the end, so he appointeth the meanes leading and tending to the end. Now, whensoeuer God hath offered and afforded an ordinary meanes for our succour and saluation, wee are bound to vse the same carefully, and not seeke redresse & remedy another way. This serueth to conuince all such as waite vpon vanities, and forsake their owne mercies; which say, Cannot God saue vs without so much preaching? hath he no other meanes to worke our conuersion? Hath hee bound himselfe to the Ministery of the word? Indeed God hath not tied himselfe to this ordinance, he can worke our saluation by other waies: but he hath necessarily tied vs vnto it, where he hath sent it vnto vs, and if we thinke to finde it any other way, wee shall toyle and trouble our selues in seeking, and shal not obtain it. God norished his people with Quails, fed them with Manna, and commanded the Rocke to giue them water in the wildernesse extraordinarily; but when he had planted thē in the land of Canaan, [...]. 5, 12. and giuen them Corne and prouision to liue ordinarily, they must vse those helps, or else perish and famish for hunger. As he dealt with their bodies, so hee dealeth with our soules. If we neglect ordinarie meanes, we may not looke for extraordinarie. Moreouer, this serueth to condemne the practise of such as reason, If we be appointed to saluation, it shal neuer be taken from vs: whō soeuer we oppresse, whatsoeuer wee commit, howsoeuer we liue. This is to couet the end, but to neglect the meanes. We desire saluation, but we refuse to walk in the way that God hath chalked out vnto vs. Such as neuer vse the meanes, make it plaine and manifest, they were neuer ordained to the end. Wherfore the Apostle saith, God hath chosen vs that wee should be holy, and without blame, before him in loue. Repentance,Ephes. 1, 4. faith, sanctification, are the meanes and the way, saluation and eternall life are the iournies end. Al such as God hath ordained to eternall life, he hath ordained them to vse the meanes to pray vnto him, to heare his word, to receiue the Sacraments, to haue faith in Christ to repent from dead workes, and heereby wee shall make our election sure.2 Peter 1, 10 2 Tim. 2, 19. The more we increase in the gifts of God, the greater shal our assurance be. Thus much of the necessarie vse of the meanes vsed by the people, to further Gods prouidence, and to come vnto the quiet possession of the land of Promise.
[Verse 17. I pray thee let vs passe thorough thy Country.] Before we come to the consideration of the reasons, let vs see what their request is of the Edomites, which were a people lying Southward, in respect of the land of Canaan, toward the Desert of Arabia, & the dead sea, and sprang of Esau, as we heard before. Now the Israelites were the Lords own people, the visible Church of God vpon earth, which is ye foundation & pillar of truth, of whom he said,1 Tim. 3, 15. Psal. 105, 15. Touch not mine annointed, and do my Prophets no harme: yet see here, how they are brought to so low en ebbe as to ask a License, & to craue a Pasport and passage of their enemies. Wee learne from hence,Doctrine. The Church destitute of helpe is often times driuen to craue succour of their enemies yt the true church is oftentimes brought so low, as to stand in neede of the helpe, fauour, friendship, and good will of strangers that liue out of the church. God doth so far make his seruants drink of the cup of affliction in ye outward wants of earthly things, yt they must craue helpe of those that are their enemies. This we see in Abraham, Gen. 23, 2, 3. and 42, 1, 2, 6. he had not a place to bury his dead out of his sight, but was constrained to craue it of the Hittites. So Iacob and his houshold were so sorely pressed with famine, that they came and bowed to the Egyptians for a piece of bread.1 Sam. 25, 6, 7 8. and 22, 3. So Dauid being in distresse in the wildernes, was driuen to send to churlish Nabal, to giue to him and his whatsoeuer came to his hand. This miserie of the poor church the Prophet confesseth, Lam. 5, 6. As if they should say, We are so oppressed by the Chaldeans, that we are compelled thorough necessity, to craue releefe of our greatest enemies. So Ester a nursing mother of the Church, begged her owne life,Ester 7, 3. and the life of the people of God, at the hands of an Heathen King. Thus we see, that howsoeuer the faithful be right heires of the world, & the iust owners of all things in Iesus Christ, yet sometimes [Page 748] for their necessary releefe in things of this life they stretch out their begging hands vnto their enemies, as Lazarus did.
Reason 1 The Reasons are. First, in respect of God, who wil try the faith and patience of his seruants, how they can bear outward afflictions, whether they will cleaue to him in their troubles, not. It is his wil and heauenly pleasure to try and proue the obedience of his seruāts. Not that he getteth or gaineth any knowledg which he had not before, but by triall of his owne gifts, to let vs see what is in our selues, who are ignorant of the hidden corners of our own hearts. Peter supposed himself to be constant and couragious, till he was brought into the field to be tried: like the fresh-water soldier that dreameth of victory before the battell. Abraham then knew that he loued ye Lord indeed with al his heart, when he had sealed it vp with forsaking his country & fathers house. And God commanded him to offer vp his son to proue his faith. So he humbled the Israelites and made them hungry,Genesis 22, 1. Heb. 11, 27. Deut. 8, 16. to teach and to proue them, that hee might do them good at the latter end.
Reason 2 Secondly, in respect of their enemies, he will also try them whether they will shew pitie or not. God hath made the needy and oppressed his treasurers, and offereth those men as Obiects and occasions to open their bowels of compassion. If they shut their eies, and stop their eares from the cry of the poor that are in trouble, they are made without excuse, and themselues shall cry in the day of affliction, when they shall not be heard. Thus he tried ye heart of Pharoah, Exod. 3, 18. when the Israelites put vp a supplication vnto him, to let them go 3. daies iourney into the wildernesse to offer sacrifice. Thus he tried the rich glutton, when hee sent distressed Lazarus to his gate, shewing what was the liberality of one, by the pouertie of another.
Reason 3 Thirdly, in respect of the Church of God, that should acknowledge God to be the Author of euery good gift, and should flye vnto him in their miseries, who hath the hearts of all men in his own hand, to dispose of them as seemeth good in his diuine wisedome. Hee turned the heart of Esau to fauour Iacob, who came against him with a band of men. Let vs first of all come into the presence of GOD, humbling our selues before him, confessing our sinnes, acknowledging our vnworthinesse of the least of his mercies, and praying him to turne the hearts of our enemies to fauour vs, according to the promise of his owne mouth, who hath said, that whē the waies of a man please God, Prou, 16, 7. he will make euen his enemies to bee at peace with him. Thus hauing reconciled our selues to God, let vs not doubt but that bee which brought water out of the hard Rock, wil mollifie the stony harts of our greatest aduersaries & wil make them instruments of our greatest good. This we see practised by Nehemiah, Nehem. 2, 4, 5 who prayed vnto God to giue him fauour in the sight of that heathen king, and hee obtained his request.
The vses are these. First, seeing it pleases God Vse 1 to make his owne people to creep and crouch to his and their enemies, we see it is lawfull in our necessitous estate, to craue almes & releefe of our enemies and those that hate vs, to helpe vs for our needfull sustentation. This condemneth the nicenesse and scruple of those yt hold it vnlawfull to buy and sell, to deale and Trafficke with the enemies of the Church, or to be any way indebted or beholding vnto them. But as we are commāded to do good to them that are without, and are debters to all men that are our owne flesh, and are inioyned to succour thē in their necessities, so far as we do not maintaine and helpe them against Christ: so is it fitting our profession (when God denieth other meanes) to aske releefe and refreshing of them, otherwise we tempt God in despising such meanes as he openeth vnto vs for our good. Let vs not disdaine or refuse to take at the hands of men, but withall acknowledge it to come from God the cheefe giuer, whosoeuer be the instrument,1 Kings 1 [...] as Eliah receiued meat of the Rauens, both morning and euening.
Secondly, let vs neuer promise any certainty Vse 2 or assurance of the things of this life. For, as the Kings daughter is saide to be all glorious within: so the comelinesse, beauty,Psalme [...] and happinesse of the Church standeth not in meate nor drinke, but in righteousnesse of life,Rom. 14 [...] peace of conscience, ioy in the holy Ghost, & in the louing countenance of the Lord towards his seruants. For the things that are seene are temporall, but the things which are not seene are eternal So Salomon sayeth, Riches remaine not alwaies, 2 Corin. [...] Prou 27 [...] and 23, [...] nor the Crown from generation to generation. And againe, Trauell not much to be rich, but cease from thy wisedome: wilt thou cast thine eyes vpon nothing? For riches taketh her to her wings as an Eagle, and flyeth into the heauen. And indeed this is the cause why men beare want and pouerty so impatiently, because they promise immortality vnto themselues, make an act of perpetuity, and wholly toyle and moyle for the mucke of this world. They dreame sweetly of dwelling for euer vpon the earth, and make their mony and riches the god of their refuge.Iob 31, [...] 1, 21. If Iob had made gold his hope, & had sayd to the wedge of gold, Thou art my confidence, he could neuer haue spoken this in the patience of his soule, The Lord hath giuen, and the Lord hath taken away, blessed be the name of the Lord. 1 Tim. [...] Therfore the Apostle teacheth, that if we haue food & rayment, we ought therewith to be content. For we brought nothing into the world, and it is certaine, we can carry nothing out. Wherfore let vs often and seriously enter into the meditation of the poore and low estate of ye church driuen many times into a corner, and constrained to seeke helpe of others, thereby to teach our selues the vncertainty and slippery state of all humane things.
Lastly, take this low estate patiently, whensoeuer Ʋse 3 [Page 749] such extremities do befall vs, as the lot that God hath appointed vs. [...]or. 10, 13. Let vs consider that no tentation hath ouertaken vs, but such as appertaineth to man, and God is faithfull which wil not suffer vs to be tempted aboue that wee are able, but will euen giue the issue with the tentation that we may be able to beare it. [...]. 12, 11. & [...]6. Indeed euery affliction for the present is greeuous, and not ioyous, but afterward it bringeth ye quiet fruite of righteousnes vnto them that are thereby exercised. So then, we must know that we haue neede of patience, yt after we haue done the will of God, we may receiue the promise. And without this heauenly grace, considering the present or eminent calamities of the Church, we shall neuer be able to holde out our profession vnto the end. We shall neuer apprehend the loue of God in our sufferings, but be alwaies grudging, repining, and rebelling against the will of GOD. This made the Apostle to say, [...]p. 4, 11. I haue learned in whatsoeuer estate I am, therewith to bee content. Let vs not therefore in our necessities and calamities fret and fume, rage and bee angry against God, but pray for this patience & the silence of the heart, which is much set by of God. For albeit the affliction we endure bee greeuous for the measure, manifold for the number, strange for the manner, and long for the continuance; yet if we put on the armour of a Christian, it shall worke in vs experience of Gods mercy, and bring forth hope of a full deliuerance, which maketh not ashamed.
[Verse 14. Thus saith thy Brother Israel.] Hitherto of the request sent by Moses, deliuered by the Ambassadors, and consented vnto by the whole congregation: now we are to mark the reasons vsed to stirre vp the hearts of the Edomites. The first is drawne from their nerenesse of blood and kindred in the flesh, We are your Brethren: Now, if wee be Brethren, then helpe vs: But we are Brethren, therefore helpe vs. The word [Brother] is taken in Scripture sundry waies. [...]. in [...]. First, for such as are brethren by birth, as Cain & Abel, Iacob & Esau. Secondly, by affinity, which come of one family, as branches of one roote, [...]s. 13, 8. [...] 12. and streames issuing out of one fountaine: so Abraham and Lot were brethren, and the kinsmen of Christ are called his brethren. Thirdly by Country & Nation: thus all the Iewes are called Brethren one to another, Deut. 17.15. Rom. 9, 1. Fourthly, by profession: thus all Christians are accounted Brethren, being of the same religion and profession. Now in this place it is taken in the second sence, for such as were of the same kindred & stocke, as if they should say, Wee are all the seed of Abraham, we haue Abraham and Isaac to our father. Thus we see they alledge their alliance & communion of the same blood, descending long agoe by many generations from one father. Obserue here first of al the maner of their reasoning, If we be Brethren of one kindred, deny vs not this fauour, but suffer vs to passe. Where we see the strength of this reason, how that to perswade some kindnes, they plead some kindred,Doctrine. The consideration of our communion one with another, must draw vs to the duties of loue one to another. and beseech them by the amiable name of a Brother. From hence wee learne, that the consideration of our nerenesse and coniunction of blood, must vrge and inforce from vs all duties of loue and brotherly kindnesse. Howsoeuer we are to do good to all, yet our Communion in blood should be a forcible meanes to moue vs to al duties of humanity. This moued Abraham to take away the heate of contention kindled betweene his Heardmen and the Heardmen of Lot, Genesis 13, 8 Exodus 2, 13. Let not vs I pray thee striue for we are Brethren. The like we see pressed by Moses to the Israelites striuing together to the dishonor of God, to the slander of their profession, and to the opening of the mouthes of the enemies, Sirs, ye are Brethren, Acts 7, 26. why then do ye wrong one another? This consideration was so strong, that it preuailed with Laban toward Iacob, saying, Though thou be my brother, sholdst thou therefore serue me for nought? Genes. 29, 15. I will giue thee wages? So Dauid vpon this ground expecteth kindnesse, and reprooueth the Tribe of Iudah for their negligence in bringing him vnto his house, Yee are my Brethren, 2 Sam. 19, 11, 12. my bones and flesh are ye; wherefore then are yee the last that bring the King againe?
The Reasons follow. First, the communion Reason 1 and fellowship of the same nature, ought to moue vs to be bountifull and beneficiall vnto men, because we must do to others, as we wish and would that others should do vnto vs. Let vs put the case, & suppose we were in distresse, would we not be glad to receiue good at the hands of others? and would we not thinke it a duty belonging vnto them as men, to releeue & succor vs as men? Euen so ought we in like case to doe and deale with them according to the rule of the Law, and the exhortation of Christ,Matth. 7, 11. Whatsoeuer ye would that men should doe vnto you, do ye euen the same vnto them, for this is the Law and the Prophets.
Secondly, the flesh of one, is as the flesh of an Reason 2 other; all the world was made of one flesh, so that we are as it were parts and members one of another. We see in the members of our body, how one is helpful and seruiceable to another; when one is pained, the rest are troubled; when one is honored, ye rest reioyce. So should it be in the generall communion and coniunction of mankind. This is that which the Israelites affirm, being oppressed by their brethrē: Our flesh is as the flesh of our brethren, & our sons as their sons: Nehem. 5, 5. and therefore in this consideration, they looked for the duties of kindnes, and fruits of humanity to come from them.
The Vse of this Doctrine, is first of all, to reprooue those that breake these bands, and Vse 1 cast these cords from them, wherewith the Lord hath tyed vs one to another. For, where many times shall you finde lesse familiaritie and friendship one with another, then among those that are most neerely linked and allied one to another? Their often iarres and most deadly dissentions, proclaime to their open [Page 750] shame, that they are voide not onely of true piety, but of all due humanity. What a reproch is it? yea what a blot and blemish, that the husband setteth himselfe against the wife, and the wife against the husband; the father falleth out with the son, and the son with the father: the mother cānot liue peaceably with the daughter, nor the daughter with the mother: the mother in law with the daughter in law, nor the daughter in law with the mother in law; and that the loue of brethren and sisters is so geason among vs? Great is the force and strength of Nature in all such as are not wholly without naturall affections, as we see in Dauid, albeit he had a godlesse and vngracious childe, aspiring in the pride of his heart to vsurpe the kingdome, and driuing his father out of Ierusalem; yet when he was slaine in the battel, the King was moued, and mourned, saying; O my sonne Absolon, my sonne, my sonne Absolon, would God I had dyed for thee. O Absolon my son, my son, 2 Sam. 18, 33. The like we see in the true mother to her childe, whose bowels yerned within her, when Salomon called for a sword to diuide it.1 Kings 3, 26. The like force of loue could not be dissembled in Ioseph toward his brethren,Gen. 45, 1, 1. and 33, 4. but he turned from them, & his heart melted toward them. Yea, cruell Esau when he saw his brother a farre off, though he had threatned to kill him, yet he ran to meete him, and imbraced him, hee kissed him, and wept vpon him. And yet wee now see by lamentable experience, that euery toy & trifle maketh debate, not onely betweene deerest friends, but betweene neerest Kinsfolkes, that they can neuer be reconciled. And as no band knitteth faster, nor bindeth closer then this, while loue and liking lasteth: so no contention is so bitter, no hatred so deadly, as that of brethren and others that are neere in blood, when the knot is broken and dissolued. The tender glasse when it is once broken, will neuer be set together againe. No water proueth so exceeding colde, as that which was once heated exceeding hot: so no hatred prooueth like to the hatred of brethren, which are often found mercilesse one toward another, & such as can neuer be appeased: as we see in the malice of Cain toward Abel. This is it that Salomon pointeth out in Prou. 18, 19.Prou. 18, 19. A brother offended, is harder to win then a strong City, & their contentions are as a barre of a Castle. For as they loued most entirely & deerely before, so when once they grow enemies, they hate one another most extremely, whose hearts are as stony wals that cannot be pierced, and as barres of iron that cannot bee broken. Now as the Prophet teacheth, That it is a good and comely thing for brethren to dwell together in vnity: Psal. 133, 1. so it is a noisome and vnnaturall thing to behold greatest enuy and most mortall malice, where the greatest and neerest bands of kindred should knit together.
Secondly, how much more is it required of those that spiritually are knit together in the profession of the same faith, to loue and helpe one another, that haue one God to bee their Father, one Church to bee their Mother, one Christ to be their elder Brother, one Heauen to be their hope, and one Faith to be their assurance. These considerations are of far greater might and moment, then al bands of other societies, which begin in the flesh, and end in death. Wherefore the Apostle handleth this at large, Eph. 4, 3, 4, 5, 6.Ephe 4. [...] 5, 6. Endeuour to keep the vnity of the spirit, in the bond of peace. There is one body and one spirit, euen as yee are called in one hope of your vocation. There is one Lord, one Faith, one Baptisme, one God and Father of all, which is aboue all, and through all, and in you all. To this purpose Christ our Sauiour teacheth, that there is a neerer coniunction betweene himself & the faithfull, as also betweene the faithful among themselues, then betweene brethren and kinsfolkes in the flesh. For when some of his hearers saide: Behold thy Mother and thy Brethren stand without, desiring to speake with thee: he answered and saide to him that told him,Math. 12 [...] 48, [...]9, 5 [...] Who is my Mother? and who are my brethren? And hee stretched forth his hands towards his Disciples, and saide, Behold my mother and my brethren: for whosoeuer shall do my Fathers will which is in heauen, the same is my brother, and sister, and mother.
Lastly, there is no man in the world, but we are after a sort charged with him to affect him as a brother, to account him as a friend, to help him as a neighbour, and to loue him as hee is a man. Albeit hee be neuer so far remoued from vs, albeit we neuer saw him, albeit wee know him not in the flesh, yet we are appointed as his keeper and guardian, to doe him good all the dayes of his life,Esay 5▪ [...] defending him from wrongs, garding him from enemies, & sauing him from dangers. It was a prophane voice of a prophane man, who being asked where his brother was, answered, I cannot tell,Genes. [...] Am I my brothers keeper? Therefore our Sauiour in the Parable of him that fell among theeues teacheth,Luke [...] Rom. [...] that euery man is to be called and accounted our neighbor. It is not for any to aduance and lift vp himselfe aboue his brethren in disdaine or pride of heart, be he neuer so high & great in the world, but to acknowldge from whence hee came, and in that respect to make himselfe equall with them of the lowest sort.
[Thy Brother Israel.] Hitherto we haue spoken of the strength of the reason, and considered the words not simply in themselues, but as they are referred to the point they argue, that is, to perswade their passage. Now we wil weigh them as they stand by themselues. They declare in their plea, that there is a coniunction betweene them in the flesh.Doctr [...] Amon [...] [...] kinde [...] tain b [...] hood [...] mon [...] The Doctrine from hence arising is this, Among kinsfolkes, and generally among all mankind, is a certain brotherhood, acquaintance, familiaritie, and vnion one toward another. True it is, there is not fleshly kindred immediately among all men, to make them so neere of blood, as to cal [Page 751] one another kinsmen, and to descend of the same line and linage: but there is a certaine common kindred in generall, to ioyne & bind vs one to another. So then, all mankind, thogh seated and placed farre one from another by large and many Countries, and distinguished by seuerall languages, rites, lawes, religions, and customes, are one blood, one flesh: yea, all as brethren issuing out of one fountaine, & hewne out of one Rocke. Euery one is of kin to euery man, whether Iew or Grecian, Turk, Barbarian, Scythian, French, Spanish, Italian, German, &c. This appeareth in many places of the word of God. [...] 20.32, [...]3 Thus Ahab calleth Benhadad King of Aram his Brother, that is, his Friend. So Christ compriseth euery man vnder the name and title of a neighbor. This also the heathen knew and acknowledged well enough, as the Apostle testifieth, Acts 17, 26. God hath made of one blood all mankinde, to dwell on all the face of the earth, and hath assigned the seasons which were ordained before, and the bounds of their habitation; declaring hereby, that there is an vnion and coniunction among all mankinde.
Reason 1 The Reasons are these. First, we had all one beginning from God, who is the Creator and Maker of all things visible and inuisible, and therefore hee being the efficient cause of all, there must be some dependance vpon him, and some fellowshippe among the workes of his hands. This the heathen confessed, as the Apostle alledgeth out of their owne Poet, Acts 17, 29. [...] 17, 29. We are the generation of God. Hee is the Creator, we are the workes of his hands: he is our Father, we are his children, & consequently brethren one to another.
Reason 2 Secondly, as we had one beginning, so we al were made of one mould and matter, being framed of the clay and dust of the earth, which the Lord tempered and fashioned to make man, as appeareth in the history of the Creation. So then, the matter of all mankinde is remembred vnto vs to be the earth. This Moses teacheth, Gen. 2.7. & 3, 19. Heereunto the Apostle accordeth, 1 Cor. 15, 47, The first man is of the earth, earthly. Thus the most noble and notable creature, of a wonderfull frame and composition, representing in it the glory of ye world, was made of the most base matter, and lowest element, as it were the dregs and lees of the Vniuerse.
Reason 3 Thirdly, touching the forme of mans Creation, they are all made in the image according to the similitude of God, which is a certaine band of Nature to knit vs together. There is one image and likenesse of God that shineth in all men, which we must regard & reuerence wheresoeuer we finde it. This is it which Moses sets downe, Gen. 9.5. At the hand of a mans brother will I require the life of man, for in the Image of God did he make man.
Vse 1 The Vses are these. First, it serueth to condemne the sundry sects of Monks, Friers, Hermits, and all Cloyster-men, that liue apart by themselues in woods and desart places, & separate themselues from others, as if they were borne for themselues alone, and not to doe good to others. These liue as in another world mēbers of no society, parts of no body, limbes of no Family, of no Church, of no Commonwealth. Euery man must bring some good, not onely to himselfe, but also to others, & chuse some honest and lawfull calling When a man is out of his proper l [...]wfull calling, it is as if a member were put out of ioynt, or a part of the building were thrust out of order. So then that life which is the forsaking of humane society, is neither comfortable for themselues, nor profitable for the Church, nor commendable for the family, nor warrantable by the word, doing good neither to themselues, nor to any other. This the Apostle reproueth to the Hebrews, Let vs consider one another, Heb. 10, 24.25 to prouoke vnto loue, and to good workes; not forsaking the fellowship that we haue among our selues, as the manner of some is: but let vs exhort one another, and that so much the more, because ye see that the day draweth neere.
Secondly, it followeth from hence, that it Vse 2 is a singular and speciall mercy that grace is offered to some more then to othersome, that one nation or kingdome is preferred before another, that one place or person is respected aboue another, being by birth like and equal, and seeing there is no difference betweene man and man by nature. It cometh not of our selues, that the Gospell of the kingdome, and word of saluation is offered vnto vs, there is no dignity in vs aboue our brethren. This Moses bringeth the Israelites to consider,Deut. 9, 5. Thou enterest not to inherit their land for thy righteousnes, or for thy vpright hart. Esau and Iacob were brethren, borne of the same parents at the same time, yet one was receiued, and the other forsaken. So ye Apostle to the same purpose speaketh, Gal. 3, 28, There is neither Iew nor Grecian: there is neither bond nor free, there is neither male nor female: for ye are alone in Christ Iesus. This therefore must teach vs to acknowledge our own vnworthines, & to magnify the mercy of God toward vs aboue all earthly things.
Thirdly, we are bound to do good to al men, Vse 3 to be seruants one to another in loue, to helpe and succour each other in time of need, as the Samaritan did him yt fel among theeues:Luke 18, 33. Acts 28, 2. and as the barbarous nations did the Apostle. True it is, the nerer God bringeth men together, and the straighter bands of kindred, acquaintance, society, and neighborhood, he tieth vs withall, ye more prompt & ready we ought to be to doe seruice one to another. But seeing he hath set a kind of brotherhood among all, we must loue one another, & be kind-hearted to al our flesh, otherwise we bid battel to God, and are at defiance with nature it selfe. Notwithstanding, if we consider the common trade & practise of the world, we shal see an open conspiracy to do contrary to the will of God, and the secret instinct of nature it selfe. For where is [Page 752] this imploiment of our selues to the good one of another? Do we not see among brethren, many times such diuisions, as euery one shifteth for himselfe, and shrinketh from another; drawing still to themselues without respect of reason, without care of honesty, and without signe of pitty or compassion? So yt the wolues are not at such variance, neither do the Lyons or Leopards pursue one another as these men do.Iuuenal. saty. 15. lib. 5. But man from man is in daily danger. A storme threatneth before it riseth:Senec. epist 104 a building cracketh, before it falleth: a fire smoketh, before it flameth: euen the dog barketh, before he byteth: but mankinde hurteth suddainely, they are felt oftentimes before they are seene, they strike before they warne, hauing ye shape of men, but the minde of beasts. This made Salomon to giue out this counsell, Prou. 27, 10. Thine owne friend and thy fathers friend forsake thou not, and enter not into thy brothers house in the day of thy calamity: a neighbour neere, is better then a brother farre off. Where he sheweth, that sound and sincere loue betweene brethren is rare, and the kindnesse of kinsfolkes tried to be no better then vnkindnesse, especially in the day of aduersity. Therefore he aduiseth, that we goe not to our aliance and kindred in our afflictions, to craue their helpe, and require their succour, inasmuch as the brethrē of the poore man for the most part hate him, and are soone weary of him. Nature is oftentimes without good-will, but friendship is neuer without good-will. Naturall men may proue to be vnnaturall, but a friend which is as thine owne soule, cannot; and therefore ordinarily will sooner helpe his friend, then a brother will his owne brother, albeit the Son of his owne mother. If so little loue be among brethren, no maruaile if lesser bee among the rest of mankinde, where lesser bandes are to hold them together. What maruaile therefore is it, that neighbours fo sildome liue as brethren, and generally men with men: seeing such as are Children of the same father shew no more friendship one to another then wilde beasts? But we, who besides the common coniunction of man with mā, haue learned Christ, haue all one Father, who hath called vs to the knowledge of his Name, & to the inheritance of his kingdome in Christ, by the meanes of one faith, which is confirmed both by one baptisme, being a badge of our engrafting into the body of our Lord Iesus Christ, and by his last Supper, being a seale of our perpetuall nourishment from him: we (I say) must practise better things,Rom. 12, 18. and seeke (if it be possible) to haue peace with all men, hauing this double communion, both in the flesh and in the Spirit to follow after loue. Heereby shall all men know that we are the Disciples of Christ, if we loue one another:Iohn 13, 35. & 1 Ioh. 3, 14. and heereby we shall know, that we are translated frō death to life, if we loue the brethren. We must not liue as Wolues and Tygers, by rauine and spoile, wee must not oppresse one another,1 Thess. 4, 6. for God is an auenger of all such things. This is it that Moses teacheth, Deut. 23, 7. Thou shalt not abhorre an Edomite, for he is thy brother: neither shalt thou abhorre an Egyptian, because thou wast a stranger in his Land. Thus the people of Israel complaine against the rich, and cry out vpon the vnequall & iniurious dealing of their brethrē, vpon this ground;Nehem. 5, [...] because their flesh was as the flesh of their brethren, the sons & daughters of the poore, as the sonnes and daughters of the rich.
Lastly, this serueth to reproue & conuince Ʋse 4 three sorts of men. First, it condemned all railing at, and reuiling one of another, all words of reproch and contumely, as if they were our slaues and villaines; which practise Christ reproueth, Mat. 5, 22. Secondly, it meeteth with such as delight in contentions, as the begger doth his sores, & nourishing dissention in the Church or Common-wealth, contrary to the amiable name of brethren that ought to bee acknowledged among vs. All contention is irkesome, but especially yt which is betweene brethren. All war is lamentable, but especially ciuill warre, where brother is diuided against brother, & sometimes the son against ye father. This victory should not be sounded with triumph, but passed ouer with silence. Therefore the Romane Captaines, after a ciuil war,Va [...]er [...] lib. 1. cap. [...] neuer triumphed when they returned victors, as we see in Cinna and Caesar, in Silla and Marius. So among all quarrels and controuersies, those among brethren are most vnnaturall. Wherefore, the Apostle Paul saith,Rom. 16, [...] I beseech you brethren, marke them diligently which cause diuision and offences, contrary to the doctrine which ye haue learned, and auoid them. Ia. 3, 14, [...] So the Apostle Iames teacheth, If yee haue bitter enuying and strife in your hearts, reioyce not, neither be lyars against the truth. This wisedome descendeth not from aboue, but is earthly, sensuall, and diuellish: For where enuying and strife is, there is sedition, and all manner of euill works. Wherefore let vs learne to cut off all occasions of contentions, euen from them that seeke occasions. Thirdly, this reprooueth all vnmercifull dealing towards those that are in necessity, such as was in the Priest and Leuite toward him that fell into the hands of theeues & was wounded. Whē we see a poore man or woman destitute of daily food, in misery and want of this worlds good, we must thus thinke with our selues, This man or this woman is my flesh, my brother, my sister, as good by nature and in creation, as my selfe, hauing the same Maker, and made of the same matter, and bearing the fame Image of God as well as my selfe. It is onely Gods goodnesse toward me, that I possesse those things which he wanteth; the same Lord requireth of me to my vtmost power to releeue and helpe him. This is taught by Moses, Deut. 15, 7. Thou shalt not harden thine heart, nor shut thine hand frō thy poore brother. Let it not greeue vs to giue and forgiue. Let vs haue a cōpassionate hart, a pittiful eie, a liberal hand. Remember it is an easie [Page 753] thing with God to bring thee into as low an ebbe, though thou be now afloat, as wee see it hath fallen out to many great Kings & mighty Monarchs. This is that charge which the Prophet giueth, Es. 58, 7. Is not this the fasting that I haue chosen, to deale thy bread to the hungry, and that thou bring the poore that wander, vnto thine house, when thou seest the naked, that thou couer him, and hide not thy selfe from thine owne flesh? Let this consideration moue vs to loue all mē vnder heauen, and to shew the fruites of mercy vnto them in distresse, as the Samaritan did to the poore wounded man, Luke 10, 33. Let vs pray for the conuersion of Iewes & Gentiles, as Stephen did for his enemies.
[Ver. 15. Thou knowest our trouble, how our fathers went downe into Egypt, therfore I pray thee let vs passe.] This is the second reason before remembred, drawne from the wofull experience of many miseries, which they haue had in Egypt and out of Egypt. Heere we see, they alledge the afflictions endured in [...]gypt, to stirre vp the Edomites to pitty, and to giue thē quiet passage. This reason is thus contriued, If we haue suffered many sorrowes and afflictions, and beene euilly entreated in Egypt, then pitty our poore condition, and deliuer vs out of our distresse: but we haue all suffered many sorrowes and afflictions, &c: therefore pitty vs and giue vs passage. Marke heere the force and strength of the reason: [...]rength [...] reason. he perswadeth thē to graunt them free passage, moued with this consideration, that the miseries of the Church haue beene many, and as yet they saw no ende of them. They were bound by all good means to procure their peace, and seeke a blessed end of their present sorrowes, that entering into the Land, they might sit vnder their Vines & Fig-trees, [...] 4, 1. and reason of the waies and word of the Lord without feare. Now the want of this liberty and freedome to serue the Lord, and the distressed estate of the oppressed Church, is made a motiue to mercy in these Edomites to redresse their troubles, and so the Israelites might haue beene eased, & themselues no way burdened. [...]ze. [...]es [...] church [...] z [...]le [...] to pit [...]. From hence we learne, that ye wants and miseries of the Church should moue the hearts of others to pitty them, and to procure according to their power the remedy thereof. Whensoeuer we see the people of God in affliction, if there be any consolation in Christ, if any comfort of loue, if any fellowship of the Spirit, if any compassion and mercy, we must be touched inwardly euen to the quicke, and put too our helping hand to end their calamities as we are able. This hath beene put in practise from time to time by the holy seruants of the Lord. When Nehemiah heard that ye people returned from captiuity, were still in great misery, Neh. 1, 3, 4, Ierusalem troden downe, the gates burnt with fire, he sate downe and wept, he mourned, fasted, & praied before the God of heauen for the redresse of those euils, and for a blessing vppon his holy endeuours. The like affection we see in Mordecai & Este [...]; chap. 4, 8, 16. when Mordecai saw what euill was concluded against the Church, and that a commission was sued out at Shushan to destroy and massacre the people of God in one day, he rent his cloathes and put on sackcloth, he goeth to Ester, hee chargeth her that shee should goe in to the King, and make petition and supplication before him for her people. She vndertaketh the cause of the Church with the hazard of her life, she relieth vpon the all-giuing prouidence of God, saying; If I perish, I perish, I will go in to the King, albeit it be not according to the Law. So the Prophet teacheth, Psal. 80, 5, where he complaineth, that God had giuen them bread of teares, and fed them with teares to drinke in great measure; Thou hast made vs a reproch to our enemies, thou hast brought a Vine out of Egypt, thou hast cast out the Heathen, and planted it, yet the wilde Boare deuoureth it, the beasts of the field eate it vp. Vpon this consideration he sheweth his affection, and oftentimes doubleth it: Returne we beseech thee, O God of hosts, looke downe from heauen, and visite this Vine. The like care of redressing the distressed condition of the Church, appeareth in Habakkuk; for when God reuealed vnto him, that for the wickednesse and iniquity, the strife and contention of the people, he would punish and visite them by the Chaldeans, a Nation worser then themselues, it cō strained the Prophet to break out into an earnest prayer; When I heard thy voice, I trembled and was afraid, Lord, in wrath and in the middest of iudgement remember mercy. Hab. 1, 3, 6, & 3, 2. What should I adde more? The booke of Lamentations sheweth, that the horrible desolation of the Church did draw vp whole buckets of water, and fountaines of teares frō the Prophet, euen bowels of compassion and most earnest praier to God for the deliuery of his people, being moued with a sensible feeling of the Churches distresses. Lam. 1, and 2, and 3.
And although this meditation alone be sufficient Reason 1 to enforce this affection of compassion, yet it may be more earnestly considered, and deepely enforced by sundry reasons. For first, nothing ought to be more precious and deare vnto vs, then to see the florishing estate of the Church: nothing ought to go nearer vnto our hearts, and to make our eyes a fountaine of teares to weepe day and night, then to behold the decayings and desolations of Sion. This appeareth euidently vnto vs, Psal. 137, 1, 2, 5, where the Prophet layeth downe the miserable estate of the Church vnder the Babilonians, and the affection of the Church conceiued vpon that distresse, We sate downe and wept when we remembred Sion, we hanged our Harpes vpon the willowes in the midst therof; if I forget thee, O Ierusalem, let my right hand forget to play, If I do not remember thee, let my tongue cleaue vnto the roofe of my mouth, yea if I preferre not Ierusalem before my chiefe ioy. Wherein ariseth this reason, [Page 754] that howsoeuer many things are ministred to comfort the people of God, as fauor, friends, honour, glory, pleasure, and prosperity, yet aboue all other ioy, the peaceable and prosperous estate of the Church affecteth thē, as that which sticketh neerest, and cleaueth closest vnto them,1 Pet. 1, 12. at the sight wherof the Angels take occasion to wonder at the mercies of God. Contrariwise, the troubles and tumults raised against the Church, beginning to preuaile against it, and threatning to make hauocke of it, haue caused the greatest sorrow of all other incident to the sonnes of men.
We see a worthy and memorable example of this in the wife of Phinehas, when the Philistims preuailed ouer the people of God, many sorrowes fell vpon her, one in the necke of another; the taking of the Arke, the fall of her father, the death of her husband, the slaughter of her brother, the ouerthrow of the hoast, the triumph of the enemy: yet aboue all (as if the rest were nothing) the report of taking the Arke, was as a sword to pierce through her soule, and suffered her not to receiue any comfort in her trauaile, but she named her childe, Icabod, that is, no glory, saying; The glory is departed from Israel, because the Arke of God was taken, and because of her father in law, and her husband: She saide againe, For the Arke of GOD is taken. 1 Sam. 4, 19, 21, 22. Whereby we see, that howsoeuer we feele nothing but worldly losses, being men of this world, whose portion is in this life, and are acquainted with nothing but worldly sorrowes which cause death, chusing rather to leaue Christ, then to lose our commodities; to sell our birth-right, then to want our pottage, like prophane Esau, or the swinish Gadarens: yet she sealeth vp her sorrow in the name of her sonne, and repeateth the departure of the glory from Israel, as that which most of all doubled and increased her affliction. If then, all things in this life are not to bee compared and matched with the prosperous proceeding & encrease of the Church in spirituall things; if no earthly losse of things neerest and dearest vnto them, do so far enter into them as the calamities and ruines of the Church, maruaile not if the wants thereof go neere vnto the Church, and stirre them vp to labour the redresse thereof in their best meditations.
Secondly, the distresses of the Church set Reason 2 open a wide doore to faithlesse and prophane men, to insult contumeliously, and to triumph vaine-gloriously ouer the Church, as though God had forsaken them, & left them as a prey in the iawes of the enemy, whereby the truth is slandred, & the Name of God which ought to be precious vnto vs, is blasphemed. This appeareth, Psalm. 70, 1, 4, 5, 8, 10. when the heathen rushed into the inheritance of God, defiled the Temple, and made Ierusalem an heap of stones, that they were a reproch vnto their neighbours, euen a scorne and derision to them that were round abound them. The Prophet expressing his affection, saith; Lord, how long wilt thou be angry, for euer? Shall thy iealousie burne like fire? And thē he addeth this as a reason: Wherfore should the heathen say, where is their God? Let him bee knowne among th [...] heathen in our sight by the vengeance of the blood of thy seruants that is shed. So then, as on the one side the florishing estate of the Church is that which giueth inward ioy and true comfort of heart aboue all other things to Gods seruants, & on the other side, the distresses of the Church do set open a doore to faithlesse and rebellious men, to take aduantage to reioyce ouer the Church, and in the spirit of Ismael to scoffe at it with taunts more bitter then gall and wormewood: it followeth, that the troubles thereof must draw vs to pitty, moue vs to prayer, and incite vs to vse all good meanes to redresse them.
The vses follow. First, we must be greeued for the troubles of the Church, as fellow-members Vse of the same body. Can that be a true and liuely member, that is not any way touched with a fellow-feeling of the rest of the members? The Apostle teacheth, 1 Corin. 12, 25, That the members should haue the same care one for another, therefore if one member suffer, all suffer with it: if one member be had in honour, all the members reioyce with it. Would wee then know, whether we haue Christ for our head, coupling vs together, whether wee be members of Christ, and haue him dwelling in vs by faith, and whether we be made bone of his bone, and flesh of his flesh, without which we haue no saluation? we must examine our harts by this note that is found in all the members of the body one toward another. If any member be hurt or endangered, the rest are ready to helpe, euery one according to his office; the foote runneth for it, the eie looketh vpon it, the hand stretcheth out it selfe for the good thereof. If it be so with vs in the dangers and desolations of the Church, we haue comfort in our owne hearts, we carry a witnesse about vs that we are liuely mēbers of Christ. But if we haue no feeling, no compassion, no pitty toward them that suffer for Christs sake, we are dead and rotten members, we want life and quickening in Christ, wee cannot assure our selues that as yet we are engrafted into his body. Therefore the Apostle saith, Gal. 6, 2. Beare you one anothers burden, and so fulfill the Law of Christ. Againe, Who is weake, & I am not weake? Who is offended, and I burne not? 2 Cor. 11, 29. And in another place, Be of like affection one to another, reioyce with them that reioyce, and weepe with them that weepe, Rom. 12, 15, 16. Hereunto the Apostle accordeth in the Epistle to the Hebrewes, chap. 13, 3. Remember them that are in bonds, as though ye were bound with them: and them that are in affliction, as if we were also afflicted in the body: teaching vs heereby that their condition must be as our owne condition, and their trouble as our owne trouble. So the Prophet vttereth his affection, Lam. 2, 11, 13, 20, that although he should bee preserued from [Page 755] the iudgement executed, yet beholding Sion lying waste, he cryeth out, Mine eies gush out water for the destruction of the daughter of my people, thy breach is great like the sea. And afterward he stirreth vp his zeale, Behold, O Lord, and consider to whom thou hast done thus? Wherefore, whensoeuer God offereth vs the sight of any chastisement vpon our brethren at home, or the neighbour-Churches abroad, we ought not to be as those that are dull, sencelesse, and past feeling, but to haue a simpathy of their sorrowes, and draw out the bowels of compassion toward them.
Vse 2 Secondly, woe and woe againe to them that are secure, that laugh when the Church weepeth; that liue in brauery and excesse, whē the Church putteth on sackecloth and ashes; that fill, and feast, and fat themselues with all delicates, when the Church fasteth; that awake not out of their sleepe, when the iudgements of God are heere vnto them. This the Prophet reproueth, Esay 22, 12, 13, 14. In that day did the Lord of hoasts call vnto weeping & mourning, and to baldnes, & girding with sackcloth: & behold, ioy & gladnes, slaying oxen & killing sheep, eating flesh and drinking wine, for to morrow wee shall die. When we are once come to this carelesnesse and contempt of our brethrens condition, the threatning denounced in these words following shall fall vpon vs: Our iniquities shall not be purged from vs vntill we die. A fearefull sentence of a greeuous iudgement, to teach vs humility, and to driue away all security. Hereunto also cometh the saying of Amos chap. 6, 1, 2, 3, 4.5, 6. Where we see, he pronounceth the wofull estate and condition of those that liued without feare and regard of Gods iudgments, neither remembred their brethren carried into captiuity, and liuing in great aduersity. We liue in the time of the distresses and wants of the Church. This calleth vs to practise this duty, of seeking the good of the Church, and vsing all good meanes by supplication to God, and by petition to men, for the redresse thereof. Especially let vs be mindfull in our prayers of the peace of Ierusalem, Because of the house of the Lord our God. [...] [...]2, 6, 9. [...], [...]8. This was the prayer of the Prophet, Lord, be fauourable to Sion, for thy good pleasure, build the wals of Ierusalem. If then we would haue both the Common-wealth and our priuate wealth to florish, we must tender the good and florishing estate of the Church, we must be tender-hearted to procure the prosperous estate therof.C [...]rch [...]ommon [...]. For the Church and Common-wealth are as those twins which are said to weepe together, and to laugh together; they florish together, they fade together, they fall together. So long as pure religion and preaching of the Gospel are maintained, it cannot goe ill with the common-wealth, they are as a brazen wal, as a strong fortresse and bulwarke, as a Castle of defence, to keepe out all inuasion of enemies, and crying in our streetes. For the one addeth strength vnto the other, whilest the Common-wealth fighteth against the visible enemies of the Church by counsell and authority,August. epist. 1. poster. the Church fighteth against the inuisible enemies of the Commonwealth by praier and supplication. If then the Church be spoiled, & the publishing of the Gospel be hindred, the Commonwealth cannot long goe free, but the foundation thereof is dangerously shaken, which hath no promise to be kept in good estate, but as it is a Nurse to the Church, and a Lanterne to hold the light of the word. The like might be said of priuate families, and of particular persons, wee haue no assurance of the protection of God, & of the continuance of our estate in peace, farther then wee promote his glory, and giue entertainment to the Gospel. We see in the second booke of the Chronicles, ch. 36, 15. when the people of Israel came to this height of iniquity, to mock the messengers & misuse the seruants of God, which he sent vnto them rising early, Because he had compassion on his people and on his habitation, then he brought vpon them the King of the Caldeans, who slew their young men with the sword, in the house of their Sanctuary, & spared neither yong men nor virgins, ancient nor aged, God gaue them all into his hand. So Christ saith, Mat. 23, 37. O Ierusalem, Ierusalem, which killest the Prophets, & stonest thē that are sent vnto thee, how often would I haue gathered thy children together, as the Hen gathereth her Chickens vnder her wings, but yee would not. Now what followeth this contempt of the word, and neglect of the Gospel? Behold, your habitation shall be left vnto you desolate. To conclude therefore, let vs promote true religion, and then we shall prosper and be safe; otherwise we haue no promise of blessing.
Lastly, this doctrine of pittying the Churches Vse 3 troubles, serueth most fitly to condemne the contrary practise of those miserable and mercilesse men that are without all humanity & naturall affection, that are borne of wolues, nourished of tygers, and haue sucked y• milke of most sauage beasts, or rather the poyson of aspes and vipers, whose very bowels of mercy are the breathings out of cruelty, as the wise man speaketh:Prou 12, 10. who are so farre from pittying the miseries of others, and helping them in their distresses, that they adde to the heape of their afflictions, oppresse them with an heauier burthen, and thrust them quite downe that are ready euen to fall. This the Prophet condemneth, Psal. 69, 26, 27. This is a note of extreme hatred and malice, and yet how many are there among vs, that liue in the bosome of the Church, who make the miseries of others as a game and pastime to refresh themselues, reuiling & reproching with most bitter taunts and tearmes of infamy, such as lie vnder the crosse, as those passengers that mocked Christ hanging on the Crosse? Let all such remember the wise counsell of the wise man in sundry places of the Prouerbes, chap. 11, 8. & 24, 16, 17, 18. Where he sheweth, that howsoeuer the faithfull may fall into many aduersities, yet [Page 756] their aduersaries are not to triumph ouer thē, and tread them vnder their feet as dung of the earth, no nor shew signes of mirth & gladnes in their affliction, lest the Lord who pondreth the spirits, lay the same affliction vpon them. So then, to reioyce at the misery of another, that he may haue sorrow vpon sorrow, is the ready way to bring misery and draw Gods plagues vpon our selues: and therefore if at any time we see them sinke downe in affliction as vnder a burden, it is our parts not onely to pitty them, but to comfort and releeue them, who are commanded to raise vp the Asse of our enemy that is fallen downe, as we see in the law of Moses: Thou knowest our trouble, how our fathers went downe into Egypt. Hitherto we haue handled the strength of the reason: now let vs consider the truth of the words, which set foorth the miseries and afflictions of the Church of God.Doctrine. Many are the afflictions laid vpon the Church by the enemies thereof. From hence we learne, that the afflictions of the church are many: the troubles that it endureth at the hands of euill men are very great. True it is, the people of God are endued with the first fruites of the Spirit, and are reserued vnto a kingdome, yet if wee will liue with him, we must first die with him: if we will reigne with him, we must first suffer with him; if we will haue him wipe away all our teares in heauen, wee must first shed them on earth. This is expresly taught, Psal. 34, 19. So the Apostle Iames, chap. 1, 2. 1 Cor. 4, 9. & 2 Cor. 11, 23, 24, 25, 26. This was the estate of the whole Church of the Hebrewes described, Heb. 11, 35, 36, 37, 38. This we might farther consider in the examples of the Patriarkes, Abraham, Isaac, Iacob, Iob, Ioseph, Dauid, Ieremy, and sundry others, whose liues are a plentifull store-house to testifie this truth, that the people of God doe many times endure manifold afflictions from euill men.
The reasons are euident. First, the enemies Reason 1 of the Church know not the Father, neither Iesus Christ his Sonne. They haue nothing to stop and to stay their fury and violence, being stirred vp by their owne malice, and set on fire of hell. This is it we reade, Ioh. 16, 2, 3. They shall excommunicate you: yea, the time shall come, that whosoeuer killeth you, will thinke that hee doth God seruice: and these things will they doe, because they haue not knowne the Father nor mee. For whatsoeuer their pretence be, yet their rage against the seruants of God, proceedeth from their ignorance of God,1 Cor. 2, 8. and instigation of the diuell, who beareth all the sway in their harts. Therefore Christ saith, Reuel. 2, 10. Behold, it shall come to passe, that the diuell shall cast some of you into prison, that ye may be tried. Howsoeuer thē, they beare themselues oftentimes in hand that they do well, yet whensoeuer they take crafty counsell against the innocent, the suggestion is of the diuell: when they giue their tongues to lying and cursed speaking, they are thrust forward by the father of lies: when their hearts are inflamed with malice, the diuell is as the bellowes to blow the coales. Finally, whensoeuer they worke iniuriously against the Saints of God, hee is the master of the mischiefe, and of him in the end they shall receiue their wages.
Againe, the delight of Gods people is to Reason 2 follow goodnesse. Now so long as the diuell is in the world, and his instruments stirred vp by him that walke after the vanities of their own minde, and the corruptions of their own hart, so long they will alwayes malice and abhorre the seruants of God, wherein it seemeth to them strange, that wee run not with them into the same excesse of riot, therfore speake they euill of vs; which shall giue accounts to him that is ready to iudge the quicke and dead. 1 Pet. 4, 4, 5. The Spirit of God teacheth this from the beginning, I will put enmity betweene thee and the woman, and betweene thy seede and her seed: he shall breake thy head, and thou shalt bruise his heele. Where we see, there is and there must be alwayes a perpetuall opposition and enmity betweene beleeuers and hypocrites, betweene the godly & the vngodly. The world hateth them that are chosen out of the world, Iohn 15, 19. Thus it was in Abrahams family which was the Church of God, where he that was borne after the flesh, persecuted him that was borne after the Spirit, euen so it is now. Gal. 4, 29. Heereunto Salomon had respect when he saide, A wicked man is abhomination to the iust, and he that is vpright in his way, is abhomination to the wicked, Prou. 29, 27.
The vses now to bee considered are these. First, wee must learne heereby, that afflictions Vse 1 are not simply euill, neither shall they be able to separate vs from God, as we see, Rom. 8.35 28, 38, 39. Who shall separate vs from the loue of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakednesse, or perill, or sword, as it is written, for thy sake are we killed all day long, we are counted as sheepe for the slaughter. Neuerthelesse, in all these things, we are more then conquerers through him that loued vs. Where we see, that seeing it is the lot of the righteous to suffer persecution, he concludeth, it shall neuer be able to separate vs frō the loue of God which is in Christ Iesus our Lord. For God giueth to all those that are his, a sanctified vse of the Crosse, who disposeth all things to worke the best to them that loue God, euen to them that are called of his purpose. This is the vnspeakable mercy of God,Iob 33, 1 [...] 16, 17. that maketh not onely the Ministery of the word, the vse of the sacraments, the grace of prayer, and such like exercises of our holy religion turne to our good, but blesseth the bitter cup of the greatest afflictions that is offered vs to drinke, to be vnto vs the medicine of the soule, the triall of faith, the mortifying of corruption, the schoole house of humility, the preaching of repentance, the renouncing of the world, the taming of the flesh, and the stirring of vs vp to prayer. We may now comfortably conclude to our owne consciences with the same Apostle, I am perswaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor [Page 757] things present, nor things to come, nor height, nor depth, nor any other creature shalbe able to separate vs from the loue of God. Let vs know then there is great vse of the crosse, beeing assured, that tribulation bringeth forth patience, & patience experience, [...]om. 5, 5, 4, 5. and experience hope, and hope maketh not ashamed, because the loue of God is shed abroad in our harts by the holy Ghost, which is giuen vnto vs.
Vse 2 Secondly, we learne heereby, not to promise to our selues worldly peace & prosperity, but prepare to endure the crosse before it cometh, and know that the end of one crosse is the beginning of another, while we liue heere. We must not looke to finde heauen vpon earth, we must not dreme of the victory before we fight. We think of receiuing the prize, but we wold not run the race. We would put on the crown, but we shun the crosse, like those foolish husbandmen that would receiue the fruites of the earth, but care not for the labour. And surely the reason why we are many waies impatient vnder the crosse, & murmure vnder the mighty hand of God, is, because wee are vnprepared & vnprouided to beare any storme, or endure any triall. We must not thinke to liue at ease and pleasure, but know, that whosoeuer taketh not vp his crosse & cometh after Christ cannot be his Disciple. So Paul teacheth Timothy, Thou hast fully knowne my faith and my patience, my persecutions which came vnto me, but from them all the Lord deliuered me: yea, and all that will liue godly in Christ Iesus, shall suffer persecution. 2 Tim. 3, 10, 12. For as the head was first crowned with thornes, so the members must not looke to liue in pleasures.
Lastly, be not offended at the great afflictions Vse 3 that oftentimes we heare to befall ye faithfull, or we see to be vpon such as feare God; let vs not maruaile and wonder at it, as at some rare and strange thing, much lesse should wee start backe from our profession for the persecutions and fiery trials that come vpon the Church. Therfore the Apostle Iohn saith, Maruaile not my brethren, Iohn 4, 13. though this world hate you: nay, rather we haue cause to reioyce, that God vouchsafeth vs this honor, not only to beleeue in him, but to suffer for his Name. This made Paul say, Acts 21, 13. being entreated that hee would not go vp to Ierusalem, What do ye weeping, and breaking mine heart? For I am ready, not to be bound onely, but also to die at Ierusalem, for the Name of the Lord Iesus. Doubtlesse, if we were of the world, the world would loue his owne; but because we are chosen out of the world, therefore the world hateth vs. It is noted to the euerlasting praise of the Apostles, Acts 5, 21. Heb. 10, 33, 34. Cast not away therfore your confidence which hath great recompence of reward. God hath no need of vs to maintaine his glory, he is able to maintaine it without vs; therefore it is a great priuiledge and prerogatiue, that God calleth vs out to suffer for his Names sake. Besides, such and so great are our infirmities, that the Lord might worthily make vs suffer for our owne sins, and bring shame and confusion of faces vpon vs, according to our owne deseruings.
Now, in that he mercifully passeth ouer our faults and frailties, & couereth our transgressions, and maketh vs suffer taunts, reproches, & persecutions, for his truth and Gospel, it is a great honour and dignity whereunto he exalteth and aduanceth vs; and therefore our Sauiour saith, Blessed shall ye be when men reuile and persecute you, & say all manner of euill against you for my sake falsly, reioyce and be glad: for great is your reward in heauen. Mat. 5, 11, 12. Wherfore, let vs not shrinke backe for trouble, but reioyce in our sufferings, and praise God for our afflictions.
[Ver. 16. But when we cried vnto the Lord; he heard our voice: therefore let vs passe through thy Country. Heere we haue the third reason vsed to the Edomites, to perswade them to giue them passage, drawne from an experience of Gods helpe, who seeing their misery, and hearing their gronings, brought them out of the land of Egypt, out of the house of bondage. Now it would argue great cruelty, to forsake those and leaue them in their affliction,The strength of the reason. of whō God hath taken the protection. If then God haue helped vs, do not you deny vs helpe: but God hath helped vs, therfore deny not vs your helpe. Thus the gracious dealing of God is propounded for their imitation.
This is a forcible and effectuall reason, teaching vs this Doctrine,Doctrine. The consideratiō of Gods loue to his children, must moue vs to mercy. that the consideration of Gods loue & mercy shewed to his childrē, must moue vs to mercy. The truth hereof hath the consent and agreement of many other Scriptures. Hereunto cometh the exhortation of Moses, Deut. 10.17, 18, 19. The Lord your God is God of Gods, and the Lord of Lords, a great God, mighty, and terrible, who doth right vnto the fatherlesse and widow, & loueth the stranger, giueth him food and raiment: Loue ye therefore the stranger, for yee were strangers in the Land of Egypt. Thus the Apostle reasoneth, 1 Ioh. 4, 9, 11. God hath manifested his loue in sending his onely begotten Sonne into this world, that we might liue thorough him. Beloued, if God so loued vs, wee ought also to loue one another. Wher we see, he perswadeth to brotherly loue in respect of the experience which we haue of the free loue of God toward our selues. So our Sauiour concludes, Lu. 6, 36. Be ye therefore mercifull, as your Father also is mercifull. Hereunto cometh that which we reade in the Apostle Iohn, in another place, Hereby haue we perceiued loue, that he laid downe his life for vs, therefore wee ought also to lay downe our liues for the brethren 1 Iohn 3, 8, 16. There is nothing more effectuall to perswade brethren to vnity among themselues, thē to know they haue a gentle father that loueth them all. Nothing is able to binde faster those that are fellow-seruants in one family, to seeke the mutuall good one of another, then to consider they haue a good master, carefull of the good of them all, to giue them their portion in due season
Reason 1 The reasons are euident. First, we are bound to follow the example of God, which must be our direction and instruction. This the Apostle teacheth. Phil. 2, 5, where he exhorteth to humility and lowlinesse of minde from the example of Christ, Let the same minde be in you, that was euen in Christ Iesus. And the Apostle in the Epistle to the Hebrewes, chap. 11.32, hauing propounded the examples of the Patriarkes and Prophets, yt by faith receiued a good report, concludeth, that we must rather looke to the example of Christ, the Author & finisher of our faith, who endured the Crosse, and despised the shame for the ioy that was set before him. If thē the example of God be to be followed of vs, we must be moued to shew mercy where we see ye bountiful hand of God opened before vs.
Reason 2 Secondly, we are the children of God, wee are the seruants of God, we are the subiects of his kingdome; we must therefore seeke to be like to him, & resemble him in our obedience to his Commandements, as the Apostle Peter sheweth,1 Pet. 1.14.15.16. As obedient children fashion not your selues vnto the former lustes of your ignorance, but as he which hath called you is holy, so bee ye holy in all manner of conuersation, because it is written, Be ye holy, for I am holy. And thus saith the Lord by Malachy the Prophet, ch. 1, 6. A sonne honoreth his father, and a seruant his master: If then I be a Father, where is mine honour? If I be a Master, where is my feare? Hereunto accordeth and agreeth the exhortation of Christ, Ioh. 13, 12, 13, 14. Know ye what I haue done to you? Yee call me Master, and Lord, and ye say well, for so I am: If I then your Lord and Master, haue washed your feete, ye ought also to wash one anothers feet. For I haue giuen you an example, that ye should do euen as I haue done to you.
Vse 1 The vses. First let vs learne to acknowledge from hence this truth, that great is Gods mercy, who neuer faileth nor forsaketh those that are his. For assuredly, his mercy and compassion should neuer be propounded to vs as a rule to direct vs, and as an example to guide vs, if there were not infinite loue in him, and in our God plentifull redemption. Wherefore, we may safely conclude this principle of our faith and teach it to others, that the mercies of God are sure and certaine to his Church. This the Prophet handleth at large, Psal. 103, 8, 11, 13. The Lord is full of compassion and mercy, slowe to anger, and of great kindnesse as high as the heauen is aboue the earth, so great is his mercy toward thē that feare him: As a father hath compassion on his children, so hath the Lord compassion on them that feare him. There is no end, no measure, no limitation of his mercy & compassion. The height of it is not to be taken, the depth of it is not to be found, the length and bredth of it is not to be comprehended. It is higher then the heauens, it is deeper then the graue, it is longer then the earth, it is broader then the sea: Who is it that by searching can finde out God, Iob 11, 7, 8, 9. or search out the Almighty to his perfection? For loue, and mercy, & pitty, are not in God as they are in men. In vs, they are such graces of the Spirit of God as wee are qualified withall throug [...] his gift, they are streames flowing from his Fountaine, and as light drawne from his Candle. But in God are no qualities or accidents, he is of none, but hath his being of himselfe, & giueth being to all other things. Therefore the Apostle saith, God is loue it selfe: not onely the Fountaine and well-spring of loue,1 Iohn 4, 16. but loue it selfe. And one saith truely and properly:Bernard in de d. l g. Deo. God is not wise, but wisedome it selfe: not iust, but iustice it selfe: not pittifull, but pitty it selfe: not mercifull, but mercy it selfe: not good, but goodnesse it selfe. This is a great comfort and refreshing to vs in all afflictions, be they neuer so great, be they neuer so greeuous: there is no infirmitie and weaknesse in God, his mercy is ouer al his works, he is infinite in compassion, he can no more ceasse to bee mercifull, then ceasse to be God, and therefore it being essentiall to him, our misery can neuer exceed or counteruaile his mercy. Secondly, we must Ʋse 2 learne from hence, to loue all the creatures of God (albeit not all equally) after the example of God. We reade euery where in the Scripture, of the loue of God, louing not onely his Sonne, his Church, his Elect,Zanch den [...] dei lib. 4. [...]ap quest. 2. Acts 14, 17▪ but the rest of the world, the reprobate, and all his creatures, Giuing them raine and fruitefull seasons, filling their hearts with ioy and gladnesse. Let vs therefore first see what the loue of God is. He loueth all his creatures, euen all the works of his hands, He saw all that he had made, and loe, Gen. 1, 31. they were exceeding good. Yea, he doth good to all, in him they moue, liue, breathe, and haue their being. Notwithstanding, he loueth his elect and chosen people, ordained to eternall life, more then the rest of mankinde, whom he leaueth in their sinne, to worke out their owne confusion, as the Apostle teacheth, Iacob haue I loued, but Esau haue I hated. For touching the faithfull,Rom. 9, 14 Rom [...], 3 [...] Rom 3.2 [...] 1 Thess. 5, [...] Iohn 14, 2 [...] Math. 25, [...] he calleth them effectually, he iustifieth thē freely, he sanctifieth them throughly in soule and body; yea, as the faithfull increase in grace & the exercises of piety, so they more and more feele the loue of God toward them, as Christ speaketh, He that keepeth my Commandements, is he that loueth me, and he that loueth me, shall bee loued of my Father. Heere then we haue an example before vs for our continuall instruction to guide vs in the matter and measure of our loue. For first, the meanest of the creatures are to be loued, none of them are to be abused of vs. Hereunto tend the lawes giuē to the Iewes, not to oppresse our Cattell, not to musle the mouth of the Oxe, nor to take the dam with the young, to helpe vp the Asse sinking & falling vnder his burthen, and such like. Secondly, we must much more loue mankinde, made after the Image of God; yea euen our enemies, according to the commandement of our Lord and Master Christ, Math. 5, 44, 45. This is not a counsell, but a Commandement, charging vs to loue our enemies, seeking their good, thirsting after their saluation, ouercomming [Page 759] euill with goodnesse, heaping coales of fire vpon their head, and thereby gathering an assurance to our owne hearts that wee are the children of God. Thirdly, it belongeth to the faithfull, to loue the faithfull with an especiall loue, as children with them of the selfe same Father, & heyres with them of the same kingdome: for heereby we shall know that we are translated from death to life, [...]hn 3, 14. because wee loue the brethren. This the Apostle teacheth, Gal. 6, 10. While we haue time, let vs do good to all men, but especially vnto them that are of the houshold of faith. So that in the duties of loue, we must preferre our godly brethrē, that are Christians by profession, Saints by calling, heyres by faith, sons by adoption, partakers of the same grace with vs; yea, as we see the gifts of God more cleerly to shine, and more manifestly to multiply in them, so our loue must encrease toward them. As they goe forward or backward, encrease or decrease; as we see them zealous, or cold, or luke-warme, so must our inward loue proceed or stay, grow or slake toward them; & alwaies where God sheweth forth the abundance of his loue shed into their hearts, we must most wisely bestow our loue according to his example, which the nearer we follow, the more conformable we are to God, wherein standeth our happinesse.
Vse 3 Lastly, it reproueth such as are vnappeasable, and will neuer forgiue and forget the iniuries that are done vnto them. Assuredly, such shall finde iudgement without mercy, as shew no mercy. Who is there among vs, that doth not daily (euen with the ayre) draw in ye mercy of God. It is his mercy that we are not all consumed. If then, hauing our selues receiued so great mercy, we can returne in way of thankfulnesse, no compassion to others, we make a law against our selues, and as it were stop and shut vp the spring of grace from flowing vnto vs. [...]er 2, 13. This the Apostle Iames teacheth, There shall be iudgment mercilesse to him that sheweth no mercy, and mercy reioyceth against iudgement. It standeth vs all therefore vpon, not to rest in ye bare and naked name of the sonnes of God, but labour in the truth of the inner parts and in sincerity of our hearts to be like to him, practising the exhortatiō of the Apostle, [...]. 12, 13. As the elect of God, holy and beloued, put on tender mercy, kindnesse, humblenes of minde, meeknesse, long-suffering, forbearing one another, and forgiuing one another, &c. There is no saluation without pardon and remission of sin. Would we then haue saluation? Do we desire forgiuenesse at the hand of God? The meanes to assure vs that we haue attained it, [...] 4, 31, 32. is to put away wrath & all maliciousnesse, and to be courteous & tender-hearted one to another, forgiuing one another, if we desire to feele any true comfort to our own soules in the forgiuenesse of our owne sinnes.
When we cried vnto the Lord, he heard our voice. The truth of the former reason, [...] of [...]. setteth downe the loue of God to his people, hearing their prayers, sending his Angel, and bringing them out of Egypt. The doctrine out of these words considered in themselues, is this;Doctrine. God loueth his people. God loueth and fauoureth his owne people. Howsoeuer they be hated of the world, because they are not of the world, but are chosen out of the world, yet he setteth thē as a seale on his hart,Cant 8, 6, & 5, 2. and as a signet on his arme. Heereunto come the amiable and louely titles yt Christ giueth to his Church, calling it, & knocking vnto it, saying; Open vnto me my Sister, my Loue, my Doue, my vndefiled; for my head is full of dew, and my lockes with the drops of the night. So the Prophet expresseth his loue in the Psalme, toward his people, Albeit they were few in number, yea, Psal. 105, 12, 13, 14, 15. very few, and strangers in the Land, and walked about from Nation to Nation, from one Kingdome to another people, yet suffered he no man to do thē harm, but reproued Kings for their sakes, saying, Touch not mine annointed, and do my Prophets no harme. So Moses testifieth the same;Deu. 7, 6, 7, 8. The Lord thy God hath chosen thee to bee a precious people vnto himselfe, aboue all people that are vpon the earth. The Lord did not set his loue vpon you nor chuse you, because ye were moe in number then any people (for ye were the fewest of all people) but because the lord loued you, and would keepe the oath which hee had sworne vnto your fathers. Ioshua 24, 3. Psalm. 78, 70. Mathew 4, 18 Luke 23.43. Acts 9, 15. Thus God in great mercy brought Abraham from his Country, tooke Dauid from the sheepfolds, chose Peter and Andrew from their nets, called Mathew from the custome, conuerted the theefe vpon the crosse, and turned Paul from a persecutour to be an Apostle, beeing oftentimes found of them that sought not after him: by all which testimonies and examples it appeareth, that God doth shew himselfe good and gracious vnto his people.
The reasons are; First, because they are his Reason 1 sonnes and daughters. This is an argument of great loue, & a testimony that he will not forsake vs for euer. We are not onely the seruants and friends of God, but the sonnes of God, & the spouse of Christ. Indeed Christ is the naturall Son of God, and the eldest brother, by whom we are adopted to be the sons of God. This reason the Apostle propoundeth, 1 Iohn 3, 1. Behold, what loue the Father hath giuen to vs, that we should be called the sonnes of God; for this cause the world knoweth you not, because it knoweth not him Great is the affection of feruent loue yt parents beare toward their children; no heart of any can wel expresse it, but he that hath bin a father himselfe to feele it. Others may, well speake of it, but they are not able to comprehend it. And yet all their loue is a cold & frozen loue, yea it is no loue indeed, yea it is no better then hatred in comparison of the loue that the Father of heauen and earth beareth to his children, whose loue to vs is wonderfull passing the loue of men and women. This the Prophet teacheth, Can a woman forget her child, and not haue compassion on the sonne of her wombe, though they should forget, yet will not I forget thee. Es. 49, 15. Likewise Christ saith, Mat. 7, 9, 10. What man is there among you, which if his son aske him [Page 760] bread, would giue him a stone? Or if he aske fish, will he giue him a serpent? If ye then which are euill, can giue to your children good gifts; how much more shal your Father which is in heauen, giue good things to them that aske him?
Reason 2 Againe, he hath sent his Sonne into ye world, who came from the bosome of his Father, and tooke our nature vpon him, he endured the infirmities of our nature, the shame of the crosse, the wrath of his Father, to bring vs into his fauour. He was punished, we are pardoned: he was charged with our sinnes, we are discharged from our sinnes: he was crucified, we are acquitted: he was condemned, we are iustified. Thus the Apostle Iohn reasoneth, Heerein was the loue of God made manifest among vs, 1 Ioh. 4, 9, 10. because God sent his onely begotten Sonne into this world, that we might liue through him. Heerein is that loue, not that we loued God, but that hee loued vs, and sent his Sonne to be a reconciliation for our sins. The naturall Son of God was smitten for the vnnaturall: the onely begotten, for the adopted: the beloued, for the enemy: greater loue then this could no man shew, then to die for his enemies. But God setteth out his loue toward vs,Rom. 5, 8. seeing that while we were yet sinners, Vse 1 Christ dyed for vs. The vses follow. First, we may conclude from hence, that no creature shal be able to hurt his people. If he haue takē them into his protection, & loued them with an euerlasting loue, who shall by the hatred of thē procure their harme? If he be on our side, who shall be against vs? If he be our friend, who shall shew himselfe our enemy? What seruant feareth the face of his fellow seruant that hath the good wil of his master? Or what mā feareth the hatred of any subiect, that hath the loue of his Prince? So then, the consideration of Gods loue toward vs, assureth vs of our blessed condition, and of our safety & defence from all dangers that may surprize vs. Whosoeuer dwelleth in the secret of the most High,Psal. 91, 1, 2, 3. shal abide in the shadow of the Almighty, hee will deliuer him from the snare of the hunter, and from the noisome pestilence. This the Prophet concludes,Psal. 36.10, 11. Extend thy louing kindnesse vnto them that know thee, and thy righteousnesse vnto them that are vpright in heart: Let not the foote of pride come against me, and let not the hand of the wicked moue me. Let vs labor to haue a true feeling of the loue of God shed in our hearts by the holy Ghost, then will he couer vs vnder his wings, and we shall be sure vnder his feathers. The cause why we feare him that can kill the body, is, because we are not rooted & grounded in the loue of God.
Vse 2 Secondly, hereby we receiue another comfort to our faith; for as the wicked shall not hurt vs, so we are assured to haue our prayers heard & granted. Why? because God loueth vs as his deare children. Comes not that child with boldnesse vnto his father that loueth him in al his need? So if once we haue this perswasion setled in vs, that God will shew himselfe gracious vnto vs, we may aske in faith and not wauer, but be assured of the promise of God, that he will giue to them that aske, and open the gate of mercy to them that knocke. This Christ our Sauiour affirmeth, Verily, verily, Iohn 16, 23▪ 24, 27. I say vnto you, whatsoeuer ye shall aske the Father in my Name, he will giue it you: Aske and yee shall receiue, that your ioy may be full: for the Father himselfe loueth you, because ye haue loued me, and haue beleeued that I came from God. What greater comfort can there be then this, that God will heare our prayers? that we may vnlade al our cares and troubles into his bosome? There cannot bee a greater daunting and dismaying vnto any, then when God will not respect and regard them, though they poure out many praiers, yet he wil not heare them, as he threateneth those that will not heare his voice, speking and crying vnto them in the ministery of his word, They shall cry and not be heard. Prou. 1, 28. Zach. 7, 13. So, of all comforts that can befall vs in this life, this is one of the greatest, which cannot be taken from vs, though our mouthes should be stopped, yet we may safely lift vp our hearts and soules vnto the Lord, from whence our helpe cometh.
Thirdly, it is our duty to loue one another, Vse 3 as euery one of vs hath a blessed experience of Gods mercy & fauour toward vs, let vs deale in like measure toward our brethren. This the Apostle Iohn exhorteth vnto,1 Ioh 4, 1 [...] Heerein is that loue, not that we loued God, but that he loued vs, & sent his Sonne to be a reconciliation for our sinnes: Beloued, if God so loued vs, wee ought also to loue one another: Iohn 13, 3 [...] and 15.12 for heereby shall all men know that we are his Disciples, if we loue one another. This is my Commandement, that ye loue one another, as I haue loued you: greater loue then this hath no man, when any man bestoweth his life for his friends. Great was the loue of God toward vs, as appeareth by many circumstances & considerations. For he loued vs first, not we him;1 Iohn 4, [...] Iohn 15, 1 [...] as Christ chose his Disciples, not they him. Heereby God cō mendeth & setteth foorth his loue toward vs, that he loued vs first, and not we him.
Againe, he loued vs when we were not, whē we had not our birth or being, he chose vs to be a peculiar people vnto himselfe before the foundations of the world, as Rom. 9.Rom. 5, 12 Before the children were borne, and when they had done neither good nor euill, it was said, Iacob haue I loued.
Thirdly, he loued vs, when we were enemies vnto him, he was found of vs when we sought not after him, nay when we fled from him and rebelled against him, as Ro. 5, 6. & 10. Christ, when we were yet of no strength, at his time died for the vngodly: so as God setteth out his loue toward vs, seeing that while we were yet sinners, Christ dyed for vs.
Fourthly, he loued vs frankly and freely, without any merits or desarts of our owne,Ferus An [...] 1 Iohn 4. but of his owne meere grace and fauour onely. Our saluation is wholly of grace. We are elected according to the good pleasure of his will. Ephes. 1, [...] Wee are called with an holy calling, not according to our works, but according to his owne purpose and grace, [Page 761] 2 Tim. 1, 9. Wee are iustified freely by his grace, without the works of the Law, Rom. 3, 24, 28. We haue saluation of grace, not of our selues: It is the gift of God, not of works, lest any man should boast, Eph. 2, 8, 9. Lastly, the loue of God is so great, that he spared not his owne Sonne, but gaue him to the death, That whosoeuer beleeued in him should not perish, [...]hn 3, 16. but haue euerlasting life. If then the loue of God bee such and so great to his seruants, that he loued them first: freely, when they were not, when they were his enemies, & spared not his well-beloued Sonne for them: how great should our christian loue be one to another, to promote the good one of another, and to releeue the necessities one of another? We know the grace of our Lord Iesus Christ, that he being rich, Cor. 8, 9. for our sakes became poore, that we thorough his pouerty might be made rich: Whosoeuer therefore hath this worlds good, and seeth his brother haue neede, and shutteth vp his compassion frō him, how dwelleth the loue of God in him? Wherefore, let vs not loue in word, neither in tongue onely, as Caine, which was of that euill one, and slew his brother; Iohn 3, 17, [...], 19. but in deed and in truth; for heereby wee know that we are of the truth, and shall before him assure our hearts. It is not enough if we hurt no man, it is required of vs to do good from the hart, to feed the hungry, to cloathe the naked, to visite the sicke, and to seeke all occasions of shewing our compassion vnto them.
[Verse 17. We will not goe through the fields.] This is the fourth and last reason yeelded to ye King of Edome, to obtaine their purpose and passage through his country. Wherein the Israelites promise a peaceable marching, without doing wrong to any. As if they should say, We do not desire that our selues should be benefited,The strength [...]f the reason. and you hindered; our selues eased, and you burdened; our selues comforted, and you greeued; our selues to gaine, and you to liue by the losse: we couet no mans siluer nor gold, we gape after no mans goods, we will not take any possession of your country, wee will not enter your fields, we will not drink of your wels, we will not inuade your vineyards, we will not stay to take vp your places as our owne dwelling, we will only make a thorowfare among you, keeping the Kings high way, and not taking so much as a thread or shooe-latchet from any man to enrich our selues, hauing learned not to do that to another, which we would not haue done to our selues. So thē, the strength of the reason to mooue them to grant them free passage, standeth in propounding & laying before them their iust dealing toward them. [...]s good men [...]ea [...]e with vs, [...] must our [...]ng be to [...] them. This may teach vs, that as good men in loue and kindnes deale with vs, so must we deale with them againe: and with what measure they measure to vs, it must be measured to them againe. The Apostle describing the properties and effects of true loue, affirmeth, that It doth nothing vncomely: it seeketh not her owne things: it is not prouoked to anger: it thinketh no euill. Cor. 3, 13, 5 So our Sauiour, hauing expounded the Commandements of the second Table, compriseth the summe of them all in this, saying;Math. 7, 12. Whatsoeuer ye would that men should do to you, euen so do ye to them: for this is the Law and the Prophets. And there is good vse to bee made of this point, that we learne to be so affected to others, as we wish and desire in our hearts to haue others minded toward our selues.
Now there is no man but seeketh his owne good, and desireth to be respected when hee wanteth the helpe of others; therefore let vs doe good to other men, let vs abstaine from wrongs and iniuries, let vs hurt no man, but procure the profite and safety one of another: and euery man be a rule to himselfe of iust and vpright dealing toward his neighbours, performing that to others which we require to be done to our selues.
We will not goe through the fields, nor the vineyards, &c. We will goe vp by the high way. Hauing in the former Doctrine pointed out ye strength of the reason,The truth of the reason. let vs now proceede to consider the words themselues, by themselues, wherein we see the solemne promise the people make, to obserue the rule of charity, & law of equity, to know their owne frō other mens goods, & to medle nothing with that which belonged to others. We learne from hence, that Gods people must offer no wrong,Doctrine. Gods people must abstaine from wrongs and iniuries. nor violently intrude themselues vpon the possessions of other men. In that the Israelites shew their innocency, and harmelesse purpose, the seruants of God must learne to abstaine from all iniuries; fraud, and oppression. Hereunto cometh the commandement, Deut. 24, 17. Thou shalt not peruert the right of the stranger, nor of the fatherlesse, nor take a widowes raiment to pledge. So Zeph. 1, [...]. I will visite all those that dance vpon the threshold so proudly, which fill their masters houses with cruelty and deceit. Likewise when the souldiers demaunded of Iohn the Baptist, what they should do, he said vnto them, Do violence to no man, neither accuse any falsly, Luke 3, 14. and be content with your wages. Thus the Apostle also teacheth, shewing, that loue suffereth long, 1 Cor. 13, 4, 6. is bountifull, enuieth not, boasteth not it selfe, is not puffed vp, reioyceth not in iniquity, but reioyceth in the truth. And in another place: Let him that hath stole, steale no more, but let him rather labour, Eph. 4, 28. and worke with his hands the thing which is good, that he may haue to giue vnto him that needeth. Thus we see, this is a plaine and euident truth, that no deceit & defrauding of our brethren, whether openly or closely, whether in bargaining or out of bargaining, must be vsed among the people of God.
And no maruaile. For first, we are called to better things. It standeth not therefore with Reason 1 our profession to intrude vpon other mens substance, and to vse vniust dealing in heart or deed, being forbidden to steale or to hurt any man. This the Apostle vrgeth, 1 Thessalonians, chapter 4, verse 7. Let no man oppresse or defraud his brother in any matter, for God hath not called vs to vncleannesse, but vnto holinesse. We [Page 762] must euery one know the end of our calling; which is, that we should be holy & vnblameable before him, that hath called vs out of darknesse into his maruailous light. Therefore brethren, partakers of the heauenly vocation, let vs walke so, as we may adorne the Gospel of Christ, and beautifie our profession of the doctrine of Christ. If then any that is called a brother, or a christian, walke inordinately, and liue wickedly, if he circumuent any man, if he oppresse his brother, this must be charged vpon his person, not vpon his calling; & be imputed to the man, not to his profession, as the manner of some is, who are ready to catch the least aduantage to speake euill of the truth of God. For our calling is heauenly, and our profession is holy, it will not beare out any vniust practise.
Reason 2 Againe, God is a iust Iudge, an auenger of all wrongfull dealing betweene man & man. It is God that distributeth this worlds good, and the things of this life to whomsoeuer hee pleaseth. He is the generall Lord of the whole world, he hath the souereigne right in his own hand, and hath in most excellent wisedome distributed and disposed to euery man his seuerall portion, and no man lawfully enioyeth any thing but by the gift and giuing of God. So the [...], whosoeuer circumuenteth his brother, getteth any thing from him by fraud, & impaireth any way his wealth, crosseth Gods ordinance, inuerteth his order, and will bring in a new and another diuision of the earth thē God hath made. For whereas God hath saide, This man shall haue this portion, he shall haue this house, this horse, this land, this money; this corne, this cattell: the theefe cometh and saith, The churle shall not haue it, or hee shall not haue so much, I will part stakes with him, and so turneth vpside downe the distribution that God hath made, making himselfe wiser then God, and bringing vpon his owne head the due and deserued curse of God. For if the Lord pronounce him accursed,Deut. 27, 17. Prou. 22, 28. Deut. 19, 14. that remooueth the bounds and markes of his neighbour, of ancient time set, as the listes and limits of mens possession: how much more accursed shall he be, that changeth the bounds which God,Dan. 7, 13. the ancient of daies hath made in the world, hauing giuen the earth to the sonnes of men? Wherefore, God maintaining his owne right and office, sheweth himselfe a iust auenger of such pride and presumption, as the Apostle reasoneth, 1 Thess. 4, 6. Let no man defraud or oppresse his brother in any bargaine; for the Lord is an auenger of all such things, &c.
The vses are these. First, it teacheth vs to Ʋse 1 be content and well pleased with that estate wherein we are put and placed by the hand of God. This will be a notable meanes to keepe vs from rushing violently into the possessions of other men. Let vs not suffer our hearts and affections to ouerflow the bankes and bounds of our condition, but rather shew our thankfulnesse to God for our present estate, considering that how much or how little soeuer we haue, we haue more a great deale thē we haue deserued. Therefore the Apostle saith, I haue learned, in what state soeuer I am, therewith to bee content. Phil. 4, 11. 1 Tim. 6, 6, 7. Heb. 13, 5, 6.
Secondly, we must be carefull to giue to euery Vse 2 one his own, that we do no way oppresse the fatherlesse and the widow, neither do iniury to the stranger, lest they cry to the Lord, & he heare them, and his wrath be kindled: then saith the Lord, I will kill you with the sword, and your wiues shall be widowes, and your children fatherlesse, Exod. 22, 22, 23, 29. Againe, we must not vse false weights and deceitfull measures, to enrich our selues by the spoiles of others, Leuit. 26, 35, 36. Ye shall not do vniustly in iudgement, in line, in weight, and in measure, &c. Now, greater iniustice there cannot be, then to turne the measures of iustice to be instruments of craft and subtilty. Therefore Salomon saith, Diuers weights and diuers measures (buying with a greater, and selling with a lesse, or selling to the wise and warie [...] buyer with the greater, and to the simpler sort that trust them too farre & see not their fraud, with a lesser, thereby deceiuing others to enrich themselues) both these are such an abhominatiō to the Lord, as he wil not leaue vnpunisht.
Lastly, we are from hence instructed to restore Vse 3 that wc is wrongfully gotten, otherwise we cannot truely repent of our oppression. It is a bad practise vsed of many yt grinde the faces of the poore, as the Lyon roaring after his prey, or the wolfe in the euening which leaueth not the bones till the morrow: which do vse deuoutly to bequeath their soules to God, & presently giue their euill gotten goods to their heires; and therefore God oftentimes bloweth vpon them, so that being vnrighteously gotten they are vnthriftily wasted and consumed. The reason is, because with such goods they likewise bequeath the curse of God. It is an euill practise of seruants to conueigh from their masters, and of one man to purloine from another the substance that they haue. If such will haue God pleased with them, and heare their prayers, they must make recompence and restitution of things wrongfully taken, & vniustly deteined, as we haue shewed before at large, ch. 5. This offer did Samuel make, 1 Sam. 12, 3. Behold, here I am, beare record of me before the lord, & before his annointed: Whose Oxe haue I taken? Oy whose Asse haue I taken? Or whom haue I done wrong vnto? Or whom haue I hurt? Or of whose hand haue I receiued any bribe, to blinde mine eies therewith, and I will restore it you? The like wee see in Zaccheus, Lu. 19, 8. He stood forth in the day of his conuersion, and saide vnto ye Lord, Behold, halfe of my goods I giue to the poore, and if I haue taken from any man by forged cauillation, I restore him foure fold. The performance of this duty is the pathway to life:Ezek. 33, 15. Restore and thou shalt liue. The contrary leadeth to death: they are worse then Micah the Idolater, then Iudas the betraier of his master.Iudg. 17, 3. Math. 27, 3, Wherefore it behoueth [Page 763] al oppressors to practise the counsell of ye Prophet; [...]. 4, 24. Let my counsell be acceptable to thee, & break off thy sins by righteousnes, & thine inquities by mercy towards the poore: let there be an healing of thine error. Otherwise there is no promise of pardon, or hope of life, or assurance of mercy, if God haue made him able thereunto.
[Verse 20. Hee answered againe, Thou shalt not go through. Then Edom came out against him with much people, and with a mighty power.] We haue already handled the request of the Israelites: now let vs consider the answer of the Edomites, wherein we see they deny their petition, and withall come out with an hoast of men to stop their passage. The people of Israel spake kindly, and did no way deale iniuriously against them to prouoke them: but they answer roughly and currishly, they deale also maliciously and cruelly against them. [...]trine. [...] enemies [...] church malicious [...]cruell We see heereby as in a glasse, the nature of the enemies of the Church, they are mercilesse & malicious, destruction and calamity is in their waies, their feet are swift to shed blood, & the way, of peace they haue not knowne, Prou. 12 10.2 Kings 8, 11, 12. Thus dealt Hazael with Israel, and Pharaoh was no better before him. If all the pictures and patternes of mercilesse tyrants in the world were lost, they might all be painted to the life in the histories of these two, Exo. 1. & 2. For one of them did set their strong cities on fire, slew their yong men with the sword, dashed their infants against the stones, and rent in peeces their women with childe. The other, so enuied the growth and increase of the children of Israel, that they threw their male children (the fry and seed of the Church) into the waters. A like plot and practise against the Church, wee reade in the Booke of Ester, when Haman was exalted, and his seate set aboue all the Princes that were in the kingdome, hee sought to destroy all the Iewes, without difference of sexe or age, Ester 3, 1, 6, 13. The booke of the Lamentations is plentifull in this point, as Ch. 5, 4, 5, 10. &c.
Reason 1 The Reasons are plaine and euident, whether we respect the Church it selfe, or the enemies of the Church. Their malice exceedeth toward the Saints of God, because they follow righteousnesse, and do not follow them in all excesse of riot: so that, Whosoeuer refraineth from euill, maketh himselfe a prey, Esay 59, 15. For albeit when GOD setteth vp mercifull Princes that rule in peace and quietnes, they dare not shew ye inward malice of their hearts: yet hatred euermore boyleth and burneth within: and in the late daies of the greeuous afflictions of the Church (in the memory of many yet liuing) they shewed it to the full, striking many innocents with the sword, that deserued not to bee touched with the scabberd. They raged against yong and old, learned and vnlearned, rich and poore, men and women, children and sucklings, against the liuing & the dead. They beate them with rods, they cut out their tongues, they smote them with Halberts,Acts and Monuments of the Church. they burned their hands with torches, and their whole bodies with fire: and the poore babe breaking out of the mothers belly they cast into the fire again, as the brood of hereticks. This is the reason added by the Prophet, Psal. 38, 19, 20, where hee sheweth wherefore the seruants of God are so much maligned, not because they had holden vppe their hands to a strange god, not because they had raised any tumult,Psal. 44, 20. not because they were found in any wickednes, but because they follow goodnesse. A liuely image and picture of this persecuting Church we haue in Cain, who slew his brother: and wherefore slew he him? Because his owne workes were euill, and his Brothers good, 1 Ioh. 3, 12. And this hath bene the estate of the Church, euen from righteous Abel (whose blood cryed for vengeance) vnto this present time.
Againe, as their hearts are inflamed with Reason 2 rage and fury, so the diuell is the bellowes to blow the coales, he mooueth their minds to madnesse and mischiefe, albeit they perceiue it not. He is compared in Scripture to a Lyon, to a Dragon, to the old Serpent. Reuel. 12, 9. Iohn 8, 44. He was a murtherer from the beginning; and therefore no maruell if his instruments thirst after the shedding of blood, being no better then a wretched generation of cruell beasts. There is nothing so sweet and pleasant to the Wolfe, as to sucke the blood of the Lambes. This they haue learned of him that is the father of all mischiefe & murther. This is noted by the Apostle Iohn Reuel. 2, 10. Behold it shall come to passe, that the deuill shal cast some into Prison, that ye may be tried. For in all persecutions although the deuill bee not seene to worke and contriue the plot, yet he is the grand Captaine and cheefe agent. It was Cain that lifted vp his hand against his brother, but it was the diuel that set him on worke. It was Iudas one of ye twelue, that with a kisse betrayed his master, but it was the diuel that first Put it into his heart, Lu. 22, 3.
Here then is a great mystery and deepe secret to be considered. We thinke men to bee Actors of all mischiefe, but indeed it is the diuell in them. Ahabs false Prophets bad him go vp against Ramoth Gilead and prosper, 1 Kings 22.6, 22. but it was a false and lying spirit in the mouth of all his Prophets that inticed him and them to theyr destruction. Ananias and Sapphira sold a possession, and kept away part of the price, but it was Satan that had filled their heart, that they should lye vnto the holy Ghost, Act. 5, 2, 3. Elymas the sorcerer, withstoode the Ministers of God, and hindred the course of the Gospel, neyther embracing the faith him selfe, nor suffering them that would imbrace it, but it was because hee was an enemy of all righteousnesse, and the childe of the diuell, Act. 13 10. The Sabeans tooke away the Oxen, the Chaldeans fel vpon the Camels, the fire of God burned vp the sheep of Iob, his sons & daughters were eating and drinking in their elder [Page 764] brothers house; and loe, a vehement and violent winde smote the foure corners thereof, that it fell vpon all of them and slew them: but Satan had an Oare in this boat, he was the master workman that gaue to euery one his task, Iob 1, 12. For whosoeuer is the instrument, the diuell is the principall mouer and procurer of all euill and trouble vnto the Church of God.
Vse 1 The Vses are these. First, maruell not at all, if the Church ly vnder many great crosses and afflictions, insomuch yt the ploughers plough vpon their backes, and make long furrowes, For they haue many and mighty enemies that plot crafty counsels against them, and seeke to sucke out their heart blood, and to draw out their last breath. Many Controuersies and contentions arise in the world for things of this life, for houses, for lands, for possessions and inheritances, for slanders and trespasses, whereby many actions are brought, and many suites commenced betweene party & party, from whence much hatred and great hartburning oftentimes ensueth: but there is no hatred like to that which commeth for matters of religion, no bands of affinity or of consanguinity can tie them together, as our Sauiour teacheth, Matth. 10, 34, 35, 36. I came not to send peace into the earth, but the sword: for I am come to set a man at variance against his Father; and the daughter against the mother, and a mans enemies shall be they of his owne houshold. Yee shall be betrayed also of your parents, and of your bretheren, and kinsmen, and friends, and some of you shall they put to death, and ye shall be hated of all men for my names sake. All questions and quarrels among men for temporal and transitory things finde easie meanes of reconcilement, either the Iudge doth iudge them, or Arbitrators determine them, or friends do end them, or the parties themselues (wearied with costs and charges in suites of Law) doe grow to an agreement & composition: but the rage of the vngodly set on fire of hell is vnappeaseable; no boundes of reason, no bands of nature, no chaines of Law can tye them or tame them, whence once they haue set themselues against the truth of God.
The cause of this hurly burly, and of these persecutions is not properly in Christ, or in ye Gospel of Christ, For hee is the Prince of peace, and his Gospel is the Gospel of peace preached vnto them that were a farre off, and to them that were neere, Ephe. 2, 17. But the true cause of al these dissentions and troubles in the world, is the malice of the diuell and the hatred of yt world against Christ and against his Gospel. Here is the cause of diuision and disagreement, that the wicked man is abhomination to the iust, and he that is vpright in his way is abhomination to the wicked. Here is the right and proper cause of mortall hatred that the wicked beareth and breatheth out against the godly. Hence came the Popish Canon and conclusion,Concil Const. That faith is not to bee kept with such as they call and account Heretikes. Thus then we see, that the greatest hatred hath risen euermore from difference and diuersity in religion. This appeareth in Cain and Abel, in Isaac and Ismael, in Iacob and Esau, in the Israelites & the Egyptians, in Dauid and Saul, in Christ and the Pharisies, in Paul and the Iewes, in the heathen and Gods people, in the beleeuers & infidels. There is no fellowship betweene righteousnesse and vnrighteousnesse, 2 Cor. 6, [...]4 [...] no communion between light and darkenesse, no concord betweene Christ and Beliall: and therefore a confused mixture between the religion of Antichrist, & the Gospel of Christ hath an impossibility of any agreement.Sleid C [...] lib. 17. tou [...] ing Alph [...] and Diaz [...] This is also manifest in all histories of the Church from the beginning. These things being thus considered and thought vpon, we cānot think it strange, that the Church lyeth vnder the crosse, and groaneth vnder the heauie burthen of it. So soone as H [...]man was aduanced, by & by the Church mourned and sighed. This the wise man teacheth, Prouerb. 28, 28, and 29, 2. When the wicked rise vp, men hide themselues: but when they perish, the righteous increase. Let vs then acknowledge that the Church is subiect to many sorrowes and much affliction, as a campe besieged of enemies, as a ship tossed of the winds, as Corne ground in the mill, as a vineyard eaten with beasts, as a building beat vpon with stormes, and as a flocke dayly in danger and assaulted with Wolues, whilst the enemies clap their hands, and stamp with their feet, and reioyce in hart with all their despight against the Church of God, as the Prophet confessed, Psal. 79, 1, 2, 3, 4. O God, the Heathen are come into thine inheritance, thine holy Temple haue they defiled, and made Ierusalem an heape of stones. We are a reproach to our neighbours, euen a scorne and derision to them that are round about vs. The first vse is,2 Ioh. 3, 1 [...] that which the Apostle Iohn directly concludeth from this doctrine, hauing produced the example of Cain, who slew his own brother, gathereth this consideration from thence, Maruell not my Brethren, though this world hate you.
Secondly, we learne from hence a point of Vse 2 wisedome and godly policy, to look to our selues, that we do not rely vpon them, lest they beguile vs and betray vs. There is no truth in them, and therefore no trust is to bee giuen to them.Matth. 2, [...] Herod made a shew of loue & reuerence to Christ, he would needs loue and worship him, but his meaning was, he would come & kill him. Beware thou be not seduced and entrapped by such secret enemies which pretend piety, but vse treachery: see thou do not relie vpon them, commit not thy selfe vnto them. They cannot loue thee that doe not loue the Lord, neither can they be faithful to thee, that are vnfaithfull to God. They will close and gloze with thee, til thou be come within their danger,Gen. 4, [...] as Cain spake kindly to Abel til he was in the field, then he rose vp and slew him: or as Ioab, whose words were smoother then oyle, and softer then butter, 2 Sam. 20, 9. Art thou [Page 765] in peace my Brother? But he smote him that hee dyed, shedding the blood of battell in the dayes of peace. These men haue the voice of Iacob, but the rough hands of Esau: they haue the words of a brother, but the hearts of an enemy: they salute with a kisse, but persecute with the sword. For deceitfull amity is double enmity, and fained friendship is a double mischeefe. The Fisher baiteth his hooks when he would catch the fish:F [...]f [...]ls [...]it, vo [...]d [...] de [...]ps. the Fowler singeth sweetly, when he would deceiue the bird: the Hunter hideth his nets warily & wisely when he mindeth to take his prey. We haue oftentimes to do with such cunning Fishers & mighty Hunters. Wherefore there is great cause to looke to our selues: for when they cannot preuaile with the Lions paw, they put on the Foxes skin, and go to worke with craft and wilines. Yea, the Church of God from time to time, hath sustained greater hurt by their owne simplicity, then by the enemies cruelty: and by their owne lightnesse of beleefe, then by the sharpnesse of their sword. When they pretend the greatest curtesie, thē they intend the greatest villany. When they offer treaties of peace, leagues of marriage, and such like confederacies, then the hook is baiting, the snare is laying, the net is spreading before the eies of all yt hath wings, that they may effect their treasons and conspiracies. And this is it which one of the heads of their Church once saide, [...] ce [...]. 8. If the keyes of Peter could not preuaile, they would take vp and draw out the sword of Paul. Thus like false Prophets, and false brethren, they come in sheepes cloathing, [...]th. 7, 15. but inwardly they are rauening Wolues. It remaineth therefore, that we stand vpon our guard, and watch ouer our selues, that wee be not intrapped by their subtilties. Vpon this ground our Sauiour warneth vs to be wary, Matth. 10, 16. Behold I send you as sheepe in the midst of wolues, be therfore wise as Serpents, and innocent as Doues: where we are taught, that we must all bee armed with wisedom and simplicity against our enemies. Two needfull graces to be sought after, as in all ages; so especially in these dangerous times wherein we liue. Let vs labour to haue true policy, and true simplicity, let both these bee found in vs, that they may accompany alwaies each other, and neuer bee separated the one from the other. For policy without simplicity is deceiueable craftinesse, and simplicity without policy, is deceyued sottishnesse.
Vse 3 Lastly, it is our duty to pray earnestly vnto God, not to deliuer vs into their hands whose rage and malice knoweth no end or measure. Indeed our sinnes haue deserued this scourge, but let vs rather desire him to correct vs by his owne hand, [...] 1 [...], 23. [...] 33.14 for he is gracious and merciful, He desireth not the death of a sinner, but that hee may turne vnto him and liue. This made the people of God from time to time, rather then they would fall into the hands of cruell enemies, to bee willing and ready to receiue any punishment at Gods hand. This we see, Iudg. 10, 15. when the Israelites had forsaken the Lord and his worship, hee complaineth against them, saying; Did not I deliuer you out of the hands of the Egyptians, Ammorites, &c. yet ye haue forsaken me, and serued other Gods that ye haue chosen, let them saue you in the time of your tribulation: then they cryed in their danger, Wee haue sinned O Lord, do thou vnto vs whatsoeuer pleaseth thee, onely we pray thee to deliuer vs this day from the Ammonites. This we see yet more euidently in the example of Dauid. 2 Sam. 24, 13, 14. when in the pride and presumption of his hart he had numbred the people, after God sent him this word, and offered him the choise of famine, or sword, or pestilence, he saide: I am in a wonderfull streight, let vs now fall into the hād of the Lord, for his mercies are great, and let mee not fall into the hand of man. Who had not rather receiue punishment at his fathers hands, of whose loue he is assured, then to bee punished with the strokes of an enemy, that loueth him not, but hateth him to the death? Men are proud and cruell, fierce & ambitious: but God is full of compassion, and his mercy endureth for euer, he knoweth whereof we were made,Psal. 103.14. Psalme 78, 39 he remembreth that we are but dust, hee considereth that we are mortall, yea a winde that passeth and commeth not againe. He will not suffer vs to bee tempted aboue that wee are able to beare. Hitherto the Lord hath visited vs with his mercifull and gentle corrections, famines, sicknesses, and strange diseases. Let vs behold his gracious dealing toward vs, and profit by these fatherly admonitions; for if he should deliuer vs into the hands of barbarous and beastly enemies, we should soone discerne the difference betweene the louing chasticements of a father, and the bloody strokes of an enemy.
22 Then they departed from Kadesh, and the childrē of Israel, euen al the congregation came vnto Mount Hor.
23 And the Lord spake vnto Moses and Aaron in Mount Hor, neere the border of the land of Edom, saying:
24 Aaron shall be gathered vnto his people: for he shall not enter into the Land which I haue giuen vnto the children of Israel, because yee rebelled against my commandements at the waters of strife.
25 Take Aaron and Eleazar his sonne, and charge them to come vnto this Mount.
26 And cause Aaron to strip off his garments, and thou shalt put them vpon Eleazar his sonne: then Aaron shall be gathered vnto his Fathers, and shall dye there.
27 And Moses did as the Lord had commanded: for they went vp vnto Mount Hor in the sight of all the congregation.
28 And Moses caused Aaron to strip off his garments, and he put them vpon Eleazar his son: and Aaron dyed there in the toppe of the Mount: So Moses and Eleazar came downe from off that Mount.
[Page 766] 29 And when all the Congregation saw that Aaron was dead, all the house of Israel wept for Aaron thirty dayes.
Hitherto of the Ambassage of Moses to the King of Edom: These words containe the third and last part of the Chapter, to wit, the death of Aaron after the people were remooued from the borders of the Edomites. For albeit the King did so vnkindly deny them any passage, yet Moses and the Israelites doe not oppose themselues against them, or attempt to breake through by force of Armes, & multitude of men, and dint of sword, but passe by their borders peaceably, and fetch a compasse about their land. True it is, those enuious Edomites, were worthy to perish, and to be vtterly destroyed for their inhumanity; yet because the time was not yet come wherein the Lord had prophesied and promised, that the elder should serue the yonger, Gen. 25, 23. therefore the Israelites commit vengeance to the Lord to whom it belongeth. Rom. 12, 19. Now in these verses, we see how God beginneth to execute the former threatning against Moses and Aaron. For heere wee are to consider three things. First, the death of Aaron. Secondly, the succession of his sonne. Thirdly, the mourning of the people. The father dieth, the son succeedeth, the people lamenteth the death of the high Priest. If Aaron had dyed without any prediction and foretelling of his death, all men might haue thought it had fallen out at aduentures, and ascribed it wholy to the decaying of strength, & wasting of nature: but being reuealed to Aaron himselfe, and manifested to the whole Congregation, both the time when, and the place where he should die, it appeareth that his daies were numbred, and his yeeres limited, which hee could not passe.
As then God had determined the death of Aaron, and denounced his shutting out of the land of Canaan so that sentence is heere executed vpon him,Deut. 34, 4, 5. the other concerning Moses, is reserued vnto his time appointed of God. In this place God commanded both of them what to doe, euen to ascend vp to the Mountaine, and sheweth that Aaron shall die there for his disobedience; whose garments must be pulled off, and put vpon Eleazar, lest by touching of the dead, the holy garments should be defiled. After this commandement followeth their obedience agreeable to the same, they come vp to the Mountain, Aaron is stripped; Eleazar is cloathed with them: Aaron without feare of death, or longer desire of life, or prayer for life, departeth in peace, according to the word of God, he is gathered to his Fathers, Moses and Eleazar descend from the Mountaine, Moses, Eleazar, and the people, mourne for Aaron thirty daies.
[Verse 23, 24. And the Lord spake vnto Moses and Aaron.] We see heere according to the former threatning pronounced by the mouth of God, verse 12. that Aaron cometh not into the land of Promise, but dieth in Mount Hor. We learne heereby,Doctri [...] God-thr [...] nings are [...] comp [...] that the threatnings of God are accomplished. Howsoeuer his iudgments are many times deferred, and his punnishments prolonged because hee is patient toward vs, and would haue no man to perish, but would haue all persons come vnto repentance: yet in the end all his threatnings shall be verified and fulfilled in their times and seasons. Consider this truth in our first parents,Ge. 2, 17. [...] 3, 7. God threatned them that if they did eate the forbidden fruite they should die the death: we see the effect in them, and all their posterity throughout al times and generations. Behold other threatnings of God, wee shall alwayes reade the execution after the denunciation. So when God by the Ministery of Noah a Preacher of righteousnesse,2 Peter 2 [...] had threatned to destroy the whole world, if in an hundred and twenty yeeres they repented not; wee see how he brought in the flood vpon the world of the vngodly, & swept them away from the face of the earth, which they had corrupted with their cruell and vncleane conuersation. This we see likewise taught vnto vs throughout the bookes of the holy history of Ioshua, The man is cursed before the Lord, Ioshua 6 [...] that ryseth vp and buildeth the City Iericho: he shall lay the foundation thereof in his eldest sonne, and in his yongest sonne shall he set vp the gates of it: meaning therby, that whosoeuer should attempt to builde this City he should pay for it deerely, because what time hee layeth the foundation of the wals his eldest sonne shall dye, and when hee setteth vp the gates and hath finished it, his yongest sonne shall dye. When this threatning seemed quite forgotten, and consumed with the rust of time, God doeth bring it to passe: as we see in the booke of Kings,1 Kings 1 [...] in Hiel the Betheli [...]e, according to the word of the Lord which hee spake by Ioshua, the sonne of Nun. The like we see in Zachariah, when resting in the power of nature, and the strength of his owne body, he beleeued not the Angel, be was striken dumbe, and could not speake vnto the people, Luke 1, 20. A memorable example also we haue in the streight siege of Samaria, where a Prince answered the man of God, and saide, Though the Lord would make Windowes in the heauen, could it come so to passe? 2 Kings [...] 19, 20. And hee saide, Behold thou shalt see it with thine eyes, but thou shalt not eate thereof: and so it came vnto him for the people trod vpon him in the gate, and he dyed.
The Reasons heere of are euident. For first, Reason the Nature of GOD is true and vnchangeable: Heauen and earth shall passe, but one iote or tittle of his word shall not passe, but shall bee fulfilled. This is that which is vrged afterward in this booke, Chapter 23.19.1 Sam. 1 [...] God is not as man that he should lie, nor as the son of man that he shold repent. Hath he said, and shall it not bee done? hath he spoken, and shal he not accomplish it? [Page 767] Seeing therefore God is vnchangeable, with whom is no variablenesse, or shadow of turning, hee will let none of his words fall to the ground; he is in one mind, and who can turne him? yea, he doth what his minde desireth.
Reason 2 Again, who can hinder him, or say vnto him, Why doest thou thus? No might, no power, no policy can withstand him in his workes, albeit men rebell neuer so much, and resist neuer so mightily against him. There is great power in Princes, they are able to bring mighty things to passe, and to crosse the attempts of others, yet sometimes they are crossed and resisted themselues. It is not so with the Lord our God, [...] 33. Who is in the heauens, and doth whatsoeuer he will. He hath the hearts of all, euen of Princes in his own hand, [...]b. 21, 1 as the Riuers of waters he turneth them about as pleaseth him. This made the Apostle cry out, [...] 11.33. [...]5. [...]9, 19 O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements, and his wayes past finding out! For who hath knowne the minde of the Lord? Or who was his Counsellor? Or who hath giuen him first, and he shall be recompenced? And who hath resisted his will? So then, whether wee consider the nature of God without change, or the weaknesse of man without power, wee may safely and truely conclude, that all the threatnings which haue bene pronounced and denounced by the mouth of God, shalbe verified and performed without any altering or diminishing of them.
Vse 1 Let vs apply this to our selues, and gather assuredly from hence, the wofull estate of all wicked and vngodly men. For, seeing he doth not dally with vs, or scare vs without cause, so that all his threatnings faithfully denounced, shall be vndoubtedly accomplished: how shal they escape so great condemnation as lyeth at the doore, and hangeth ouer their head? Howsoeuer therefore they put away the euill day farre from them, and liue as if God sate idle in heauen, beholding all things, but punishing nothing: knowing all hearts and thoghts, but not regarding the workes of men: saying, We haue made a couenant with death, and with hell we are at agreement: [...], 16. though a scourge run ouer and passe thorough, it shal not come at vs, for wee haue made falshood our refuge, and vnder vanity are we hid: yet hee that dwelleth in the heauen shall laugh, the Lord shall haue them in derision. For what followeth? Your couenant with death shalbe disanulled, and your agreement with hel shal not stand; when a scourge shal run ouer and passe through, then shal ye be troden down by it. This is yt which the wise man saith, Eccles. 8.11, 12, 13. Because sentence against an euil worke is not speedily executed, therefore the heart of the children of men is full, set in them to do euill. Though a sinner do euil an hundred times, and God prolongeth his dayes, yet I know that it shal be well with: them that feare the Lord, but it shall not be well with the wicked, neither shall he prolong his dayes: he shall bee like a shadow, because he feareth not before GOD. And to the same purpose the Prophet Ezekiel speaketh, Chap. 12, 22, 23, 24, 25, 26, 27, 28. where the Prophet reprooueth two sorts of persons, open deriders of Gods word, as if it should neuer be performed: and such as prolong the euill daies, as if the plagues were for many yeares, and should not come in their dayes. But God expressely and directly meeteth with them both, and bindeth them together in one bundle, declaring and making it plaine to their consciences, that when he speaketh the word it shall be done, and when hee pronounceth a decree it shall stand. Thus in all ages of the Church, sat [...]n preuaileth with the children of disobedience, and draweth more to destruction by presumption, then he is able to do by desperation. Let vs not harden our hearts thorough the deceitfulnesse of sinne,Esay 55, 6. Let vs seeke the Lord while hee may bee found, and cal vpon him while he is neere.
Secondly, let vs ground our faith in the vndoubted Vse 2 performance of those iudgements yt are yet to come: as that the Lord Iesus at the appointed time will breake the heauens, and will come to iudge the quicke and the dead, at his appearance and in his Kingdome: that the wicked shall rise againe, and stand before the barre of Gods throne. These things we see not yet accomplished; for all things continue alike from the beginning of the creation. Hēce it is, that Mockers arise which walke after their lusts, and say, Where is the promise of his coming? 2 Pet. 3, 3.4, 10. But the day of the Lord will come as a theefe in the night, in the which the heauens shall passe away with a noise, and the Elements shall melt with heate, and the earth with the workes that are therein shall be burnt vp. Yea, When they shal say, peace and safety, 1 Thess. 5, 3. then shall come vpon them sodaine destruction, as the trauaile vpon a woman with child, and they shall not escape. Thus the Prophet Malachi prophesieth: Behold, the day commeth that shall burne as an Ouen, and all the proud, Malachy 4, 1. and all the wicked doers shall be stubble, and the day that commeth shall burne them vp, and shal leaue them neither roote nor branch. Thus then we see a day of iudgement is decreed and determined, and remaineth for the appointed time, but at last it shall come, and not lye: though it tarry, wait: for it shall surely come, and not stay.
Thirdly, wee must not be dismayed when Vse 3 we see the wicked prosper and florish, spredding themselues as the greene Bay tree: for loe God hath set them in slippery places,Psal. 37, 53. and casteth them downe in the end vnto desolation; they are suddenly destroyed, & horribly consumed, as the chaffe which the winde driueth away, and as a dreame when one awaketh. This tentation hath ouertaken the children of God, and caused them oftentimes to shrinke back when they saw the prosperity of the vngodly,Psal. 73, 2, 3. Hab. 1, 4. and on the other side the troubles of the godly, & hath made them to reason within themselues of the prouidence of God. But shall not the King rule his owne kingdome? or the Master gouerne his own house as pleaseth him? And shall not we giue the Lord leaue to [Page 768] dispose of all things in heauen and earth, after the good pleasure of his owne will? Hee fatteth the wicked against the day of slaughter: he leaueth them without excuse, and maketh his blessings as a witnesse against them. Contrarywise, the children of God, although they suffer afflictions, yet afflictions to them are not euill, but try their faith, as the furnace doth the gold.Senec. de diui. prouidentia, c. 8 Let vs not deceiue our selues in iudging and esteeming of good and euill. That is good which maketh vs better, that is euil that maketh vs worse. The workes of the flesh, adultery, fornication, vncleannesse, wantonnes, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, enuy, murthers, drunkennesse, couetousnesse, and such like, are manifestly euill. These God keepeth from his deere children, and his deere children from them, that they reigne not in them.
The Israelites in Egypt liued vnder hard masters, and carried many heauy burthens, and sent vp many passionate sighes to God, with deepe grones of spirit, whilst Pharaoh and the Egyptians tooke crafty counsell together, and sported themselues in the miseries & mischiefs which they had brought vpon them. But whose condition was the more happie, let the red Sea testifie, from which the Israelits were deliuered,Exo, 14, 27, 29 in which the Egyptiās were drowned. Dauid taken from the sheepe-folds, tasted of many sorrowes, being in perils among the Amalekites, in perils in the Wildernesse, in perils of his owne Nation, in perils of his own seruants, in perils among false bretheren, and was hunted from place to place as a Partridge in the Mountaines,2 Sam. 31, 4. whilst Saul sought his life, and enioyed the pleasures and treasures of a kingdom. But whose estate was the more happy, let the end and yssue of them both determine; the one liued in glory, & ended his daies in peace, the other sheathed his sword in his owne bowels, and so dyed in despaire. The Apostle Iames willeth vs to take the Prophets for an example of suffering aduersity, and of long patience, which haue spoken in the name of the Lord: Ye haue heard of the patience of Iob, & haue knowne what end the Lord made, Iam. 5, 10, 11. for the Lord is very pittifull and mercifull.
Lazarus a poore begger, destitute of succour and friends, lying at the rich mans gate, hauing his minde as full of cares as his bodie was of sores, whilst the rich glutton was clad in purple gorgiously, and fared deliciously euery day. But whose condition was the more blessed and happy of them twaine, let this tell vs and teach vs for our instruction, that Lazarus when he died had the holy & elect Angels to attend vpon him to carry his soule into Abrahams bosome, Luk. 16, 22, 23 that is to say, into the kingdome of heauen:Matth. 8, 11. the rich man also died, & his body was buried, his soule was carried & cast into the torments of hell, Where the worme neuer dyeth, Marke 9, 44. and the fire neuer goeth out: the one vnsufferable, the other vnquenchable, both infinite. Let vs not therefore rest in beholding the present face of outward things, but possesse our soules with patience in a sweet meditation of Gods prouidence, considering that it shall in the end bee well with all them yt feare the Lord: and that howsoeuer the wicked do prosper in the world, & increase in riches, yet if we enter into the Sanctuary of God,Psal. [...]3, [...] we shal see they are set in slippery places, they are lifted vp on high, and therefore their fall shall be more fearefull, seeing all the threatnings of God must without faile fasten vpon them.
Lastly, seeing the menaces and threatnings Vse 4 of God must bee performed, this serueth also to assure vs that the gracious promises of God made in mercy to his people, shall in truth and righteousnesse bee accomplished. The Lord that is alwaies the same, as hee is true in his threatnings to the vngodly, so wil he be found true in his promises toward the godly. For, seeing no part of his word shall passe away, & that he will not falsifie his trueth, Psal 89 [...] nor alter the thing that is gone out of his mouth, one part serueth to confirme another; his threatnings are ratified by the assurance of his promises, and his promises are established to bee surer then the heauens by the assurāce of his threatnings. So then, let vs learne to depend vpon God, & to trust in him, knowing,2 Cor. 1 that all his promises are yea and Amen, vnto the glory of his name. Let vs rest in him for the pardon of our sinnes, for the hearing of our prayers, for the feeding of our bellies, for the resurrection of our bodies, for the inheritance of euerlasting life, hauing a strong assurance of faith, that the Lord is iust and true in all his promises. This is a notable comfort and consolation to all the childrē of God, to cause vs to set our hope in him, hauing a patient and constant expectation of all things that by faith we haue beleeued, saying with the Apostle, 1 Tim. 1, 12. For this cause I also suffer these things, but I am not ashamed: for I know whom I haue beleeued, and I am perswaded that he is able to keepe that which I haue committed to him against that day.
[Verse 25, 26. Take Aaron and Eleazar his sonne, and cause Aaron to strip off his Garments, and thou shalt put them vpon his sonne.] Heere is deliuered, how Aaron yet liuing, his sonne is inuested and installed into his Office with the ceremonies and solemnities thereunto appertaining, at the appointment of God, to shew the continuance of the Priesthoode, & to take away al occasions of dissentions from the people. Thus we see the good estate of ye Church is prouided for by Moses before Aaron dyed,Doctr [...] The Ch [...] must be in good after co [...] parture. and went the way of all flesh. The Doctrine hence is, that the good of the Church must be regarded of vs, to leaue it in good case after our death and departure. I say, it is a principall duty required of vs, when wee must leaue the worlde, to prouide for the continuance of the Church and truth of God, that it may flourish after vs, and not dye with vs, or bee buried in [Page 769] the earth for euer. This appeareth by the Apostle Peter, I will endeuour alwaies, that yee also may be able to haue remembrance of these things after my departure. 2 Pet. 1, 15. Heereunto accordeth the care of the Apostle Paul writing to Timothy, Watch thou in all things: suffer aduersity; do the worke of an Euangelist; cause thy Ministery to be throughly liked of, for I am now ready to be offered, and the time of my departing is at hand, 2 Tim. 4, 5, 6. This we see many waies in Moses, who would not leaue the people without a guide, as sheepe without a Shepheard, and therefore praied for a fit Gouernor, Let the Lord God of the spirits of all flesh appoint a man ouer the Congregation, [...]b. 27, 16, who may goe in and out before them. And therefore it is said, Deut. 34, 9. that Ioshua the sonne of Nun was full of the spirit of wisedome, For Moses had put his hands vpon him, and the children of Israel were obedient vnto him, and did as the Lord had commanded Moses. [...]ro. 2 [...], 9. Likewise Dauid at the point of death exhorteth the Officers of his kingdom, and Salomon his sonne which was to sit vpon his Throne, to know the God of his fathers, and to serue him with a perfect heart, & with a willing minde, assuring him, that if he seeke him, he will be found; and threatning him if he forsake him, yt God will cast him off for euer. Reason 1 And great reason it is, wee should haue this care and consideration of the good & beauty of the Church. For the Church is our Mother, who hath conceiued and brought vs forth to liue a spirituall life to God, wee haue sucked her breasts, and through her we haue here begun our heauen & happinesse. What vnkindnesse and vnthankfulnesse were this to leaue her destitute, who hath trauailed in paine of vs vntill Christ be formed in vs, and to withdraw all duty and endeuor from her touching her condition to come? Were it not a note of an vnnaturall, a lewd, a shamefull childe, to forsake his owne mother who bare him in her wombe, nourished him with her brests, dandled him in her lap, refused no base seruice for his good, cared for him whē he could not care for himselfe, in whose eyes he was tender and deare; were it not (I say) a note of great infamy to leaue her in misery, or as a prey to the enemy? [...] 19, 16, 27. We see the Lord Iesus Christ being on the Crosse, prouided for his Mother, & committed her to the care of the Disciple whō he loued. In like manner the Apostle requireth this duty, [...] 5, [...], 16 If any faithfull man, or faithfull womā, haue widowes, let them minister vnto them: And if there be any that prouideth not for his owne, hee denieth the faith, and is worse then an Infidell. Whosoeuer therefore hath beene brought vp in the bosome of the Church, begotten by the immortall seed of the word, nourished at the Table of Christ, and taught to looke for an eternall inheritance in the heauens, can neuer assure himselfe to bee the true childe of his mother, but rather a base and bastardly brood vnlesse he shew it by the continuall care hee hath of the safegard and protection of the Church,Gal. 4, 2. which is the mother of all the faithfull.
Besides, greeuous and greedy wolues enter Reason 2 vpon the labours of faithfull and painfull Pastours, to make hauock of the Church, and to seduce the people of God. For Satan is neuer idle, though neuer well occupied, and as a reuerent father once said,Latimer. he is the most diligent Bishop in his Diocesse: he neuer resteth, but alwaies compasseth the earth too and fro, Iob 2, 2. and walketh therein: He hath his instruments which he setteth on worke, that poison the church with the leauen of false doctrine, and sowe ye Lords field with the Darnell of their diuellish deuices. Therefore the Apostle exhorting the Elders of Ephesus, Acts 20, 28, 29, 30 saith, Take heed to your selues, and to all the flocke, wher of the Holy Ghost hath made you Ouerseers, to feede the Church of God which he hath purchased with his owne blood: for I know this, that after my departure shall greeuous wolues enter in among you, not sparing the flocke. Moreouer of your selues shall men arise, speaking peruerse things, to draw Disciples after them.
Now it remaineth to see the vses heereof Vse 1 First, we learne from hence, the con [...]inuance of the Church vpon the earth, and the perpetuall remaining of it, so long as the earth endureth, and so long as the Sun abideth a faithfull witnesse in the heauens. Though it bee sometimes driuen from place to place, and abideth not in one stay and state, like ye Moone that sometimes shineth in the full,Aug epist. 48. sometimes in the wane, and sometimes in the eclipse,Reuel. 12, 6. as the woman constrained to flie into the wildernesse, where she hath a place prepared of God, that they should feed her there: and as the reigne of Ahab, when Elias thought himselfe left alone, as a Sparrow vpon an house top:1 King. 19, 10. Psal. 102, 7. yet there alwayes hath beene a Church from the beginning, and euer shall bee a Church to the end, from Adam the first, to the last man that shall stand vpon the earth. This the Prophet teacheth, Psal. 72, 5. & 102, 26, 27, 28. Let the enemies fret and storme, let them rage & roare neuer so much, they labour in the fire, and sweate in vaine, they shall perish & fall down; but the Lord that is able of stones to raise vp Children vnto Abraham, holdeth vp ye heads of his people that they stand as an house built vpon the Rocke; the raine falleth, the floud cometh, the winde bloweth and beateth vpon that house, yet it abideth firmely and falleth not, for it is grounded on the Rocke, Math. 7, 24, 25, like the bush that burned with fire, but was not consumed. Exod. 3, [...].
Secondly, seeing our care must be, that the Vse 2 truth of God may liue when we are dead, and remaine after our departure: It is the duty of all the Ministers of God to preach the word of God in season and out of season, 2 Tim. chap. 4, verse 2, 3, to be instant in reproouing, rebuking, exhorting, with all long-suffering and doctrine: yea, to do these things with all their power, seeing there is neyther work nor [Page 770] wisedome in the graue whither they go. For (alas) how shall they minde the future good of the Church after their death, that mean not the present good of the Church in their life? Wherefore, let vs take all occasions & opportunities to promote the Gospell,Act. 20, 27, 28 Let vs keepe backe nothing that is profitable, but reueale to the people the whole counsell of God, knowing that they are redeemed by the blood of Christ, and we are put in trust after a sort with the price therof. We haue a great account to make in that day, in ye great day of the Lord; let vs therefore stirre vp our selues to feede the flocke of God that dependeth vpon vs. And surely, the cause of the ruine and desolation of many Churches, is the negligence and idlenesse of the Pastors thereof,Mat. 13, 24, 25 For while the Husbandmen sleepe, the Enemie soweth tares among the wheate. From hence it commeth, that the people liue in ignorance, lye in open sins, and are carried away with euery blast of false doctrine, whithersoeuer false Teachers will carry and conduct them. This the Prophet Esay expresseth, Chap. 56, 9, 10, 11, 12. All ye beasts of the field come to deuour euen all the beasts of the Forrest: their watchmen are all blinde, they haue no knowledge, they are all dumbe dogs, they cannot barke: they lye and sleepe, and delight in sleeping: and these greedy dogs can neuer haue enough, and these sheepheards cannot vnderstand, for they all looke to their owne way, euery one for his aduantage, and for his owne purpose. Where hee teacheth, that the people are ready, and ly open to be seduced by Atheists, by Papists, by Libertines, by Familists, by Anabaptists, by Brownists, wher there are blind guides, and idol sheepheards, euil beasts, and slow bellies, that feede themselues, but feede not the flocke. And hee noteth foure monstrous vices and capitall sinnes that poisoned the Church. First, albeit they were appointed watchmen, yet they were blind, & their iudgment corrupted. They were made Seers, and yet did not see; Lights, and yet were in darknesse;1 Sam. 9, 9. Teachers, and yet were vnlearned; Instructers of others, and yet wanted knowledg themselues.Matth. 6, 23. If then the light be darkenesse, how great is that darknes? Secondly, they were sluggish and slothfull dogs, they cannot for drowsinesse and lazinesse open their eyes to see, or their mouths to bark. And when they are called vpon and spoken vnto, saying, How long wilt thou sleepe, O sluggard? When wilt thou arise out of thy sleepe? They answer, Yet a little sleepe, a little slumber, a little folding of the hands to sleep. Prou. 6, 9, 10. Thirdly, they are greedy of their owne gaine, couetous, and giuen to filthy lucre, being carried away by the deceite of Balaams wages. Lastly, they are giuen to belly-cheere and all riot, Iude v. 12. They follow their pleasures and pampering of their bellies, making them the god whom they serue, and do not serue the Lord Iesus. The Apostle said, I seeke not yours, but you, 2 Cor. 12, 14. but these might say otherwise of themselues, I seeke not you, but yours. And are not such Pastors to be found among vs, that through couetousnesse & Epicurisme regard not the duties of their calling? They ioyne liuing to liuing, as those that ioyned house to house: they liue at pleasure, they eate, they drinke, they feast, they say,Esay 56, 12. Come I will bring wine, and we will fill our selues with strōg drinke, and to morrow shall be as this day, & much more abundant. Heereby they are made vnfit & vnable to do the duties of their Calling: so as like crammed dogs they lye bathing and beaking themselues by the fire: and though neuer so much harme be done in Gods churcn, they cannot be made to awake and bark in any season to warne the people, and to fray away the Wolfe. But if any goe about to raise and to rouze them vp out of their sleep, they disquiet their consciences too much, and trouble their patience so, that they are ready to gnar, yea they begin to snap and snatch at him with their teeth. So that the best way is to follow the counsell of our Sauiour which he gaue cō cerning the Pharisies, Mat. 15, 14. Let them alone, they be the blinde leaders of the blinde: and if the blinde leade the blinde, both shall fall into the ditch. Seeing then, such as teach not the people ouer whom the holy Ghost hath made thē Ouerseers, can neuer soundly desire the aftergood of them: it behoueth such to labor with all their strength, to builde vp the people in knowledge, faith, and obedience, that so God may haue a people to serue him after their departure.
Lastly, it standeth euery one vpon that hath Vse 3 the gouernement of others, whether it bee in the Church or in the Common-wealth, or in the priuate Family, to looke to their charges, that by their godly care and holy endeauour, God may be worshipped & serued after their departure. This is to bee considered of Magistrates, Ministers, and Gouernours of houses. The Magistrate ruling in the Commonwealth (whether it bee the King as the superiour, or whether it be other Gouernours, as they yt are sent of him for the punishment of euill doers, and for the praise of them that doe well) must prouide to the vtmost of his power for ye godly and peaceable estate of the kingdom, or incorporation where hee remaines, by maintaining the Ministery, by promoting Religion, and by executing Iustice. This Moses did (as we saw before Deut. 31, 2, 6, 7, 8) he assembled the people, he signified his departure, hee encouraged them against their enemies, & took order for their welfare after his death, by appointing Ioshua to succeede him, and to bring the people into the land which the Lord had sworne vnto their Fathers. Thus Ioshua dealt,Ioshua 23, [...] walking in the steps of Moses his master, hee giueth the people charge to worship the true God, to sticke fast vnto him with full purpose of heart, to loue him, to fear him, to serue him in vprightnesse and in truth, and to put away the gods which their fathers serued beyond the Riuer. Thus did Dauid set his son vpon his throne before he dyed, 1 Kings 2.2, 3. and [Page 771] gaue him a great charge to maintain that Religion which he had established. The dutie of all Ministers when they are dying and departing this life, is, to prouide as carefully as they can, that the good worke begun by them, may be furthered by their successors, and that the trueth which they haue planted may not bee supplanted & pulled vp by the rootes by such as shal enter into their labors. It is not enough for them to labour in their own persons while they liue, but to endeuour that others may succeed them in piety as well as in place, & in diligence, as well as in office. Thus dealt Christ our Sauior in calling his Apostles: thus dealt the Apostle in ordaining elders in euery City, [...] 1, 5. and appointing Pastors and Teachers in seuerall places so soone as they had gained them to the faith. Lastly, it is the dutie of all Fathers and masters of families to prouide for the soules and saluation of all such as are vnder their iurisdiction and gouernment; euen of such as are the meanest and lowest in the house, to charge them to know the true God, and to serue him in the simplicity and sincerity of their hearts. This wee must do in health, this we must do in sicknesse, this we must doe in death: and so wee shall glorifie God liuing and dying. Thus did Abraham teach his children and seruants, and for this is he commended of God, Gen. 18, 19. I know Abraham my seruant, that hee will command his sonnes and his houshold after him, that they keepe the vvay of the Lord to do righteousnesse and iudgment. Thus said Iacob when he dyed, Gen. 49, 1, 2. & this must all of vs be carefull to practise, if we will bee the children of faithful Abraham, to speake of the lawes of God in our houses, [...] 11, 13. whē we walk by the way, when we lye downe and when we rise vp.
[Verse 27, 28. And Moses did as the Lord had commanded, he caused Aaron to strippe off his garments, and he put them vpon Eleazar his son.] Wee see the obedience of Moses to the Commandement of God; for Aaron pulled off his Priestly robes, and they are put vpon Eleazar, to whom lineally the Priesthood did descend: whereby we see that there was a personal succession belonging to the Priesthood from father to son, & from one man to another. Hereby we learne, [...]rine. [...] Leuitical [...] from [...]. that the Priesthood vnder the law passed from one to another. The Priesthood begunne in Aaron, and continued in his line, rested not in one man, but continued by succession from age to age. This we see euidently proued throughout the old testament: for as they were cut off by death, so others arose in their rooms that serued at the Altar. As Eleazar succeeded Aaron so did Phinchas succeed Eleazar, [...] 6, [...]0 & so the Priesthood proceeded from father to son, and from one generation to another, [...] [...], 16. as appeareth in the genealogies of the Priests. This the Apostle to the Hebrewes plentifully prooueth, [...] 23. Many among them were made Priests, because they were not suffered to endure by reason of death; declaring yt the Priestes after the order of Aaron, succeeded each other, and confirming it by the reason & cause thereof, because the Leuiticall Priests were taken away by death, and could not endure for euer.
This then we must hold to be one reason forcible and powerfull, to prooue the continued Reason 1 succession of the Priesthood of Leui from father to son, because they were cut off by death and so not suffered alwayes to execute theyr Priesthood. Seeing therfore these Priests were mortall, there must be a succession from one to another. This is that reason which was remē bred before out of Heb. 7, 23. shewing that they had many Priests, because they were all subiect to mortality, and could not continue through necessity of death.
Secondly, the promise of God made vnto Aaron and to his posterity must be accomplished Reason 2 and performed. Hee consecrated Aaron and his sons, and made a couenant with them, not with Aaron alone, not with his children alone, but with their posterity,Exod. 28, 1. hee established it as a testimony in Iacob, and as a law in Israel, that their posterity might know it, and the children which should be born of them shold stand vp and minister before the Lord, in the beautiful garments and glorious robes of the Priests, Exod. 28, 2. Therefore the Lord saide by Moses, Exod, 29, 29, 30. Num. 3, 10. & 18, 7. The holy garments which appertaine to Aaron, shall be his sonnes after him, to be annointed therein, and to be consecrate therein. That son that shall be Priest in his stead, shall put them on seuen dayes, when he commeth into the Tabernacle of the Congregation, to minister in the holy place. So God made his couenant of peace with Phinehas the son of Eleazar, the son of Aaron, Nu. 25, 12, 13 & confirmed the Priests office to him & his seed after him; because in the zeale of his Spirit hee had turned away the wrath of the Lord from ye Children of Israel.
This teacheth vs first of all the imperfection Vse 1 and insufficiency of it, both of the Priestes themselues, and of the Priesthood it selfe. It pointed out a better Priest, and a better priesthood, and directed them to rest not in it, but in some other. So the Apostle, Heb. 7, 11, 12. declareth, that the Leuiticall Priesthood was vnperfect, because another Priest is promised a long time after, according to the order of Melchizedek: If any perfection had beene by the Priesthood of the Leuites, what needed it furthermore that another Priest should arise after the order of Melchizedek, and not to bee called after the order of Aaron? &c. Where we see, he sheweth to what purpose there must bee a Priest after another rule and fashion; not after the order of Aaron, euen because perfection is not in the Priehhood of the Leuites, nor vnder the Law which was established vnder it: so that wee must acknowledge it hath an end, forasmuch as with the ceremoniall law, the ceremoniall Priesthood was cancelled and abolished.
Vse 2 Secondly, from hence we learne to acknowledge a difference betweene the Priesthood of Christ, and the Priesthood of the Leuites. This standeth in diuers points and circumstā ces, as the same Authour of the Epistle to the Hebrewes, euidently declareth. The Priesthood of Christ is eternall, as the Prophet declared long before,Heb. 7, 17. Thou art a Priest for euer after the order of Melchizedek: he was made with an oath by him that saide vnto him, The Lord hath sworne and wil not repent. But the Priests of Aarons order were mortall,Heb. 7, 20, 21. not eternall; they were made by the word of God, but without an oath.Heb. 7, 26. Besides, our great high Priest Christ Iesus, holye, harmelesse, vndefiled, separate from sinners, and made higher then the Heauens, hath aAparabaton. Heb. 7, 24. Priesthood which cannot passe from one to another: wherefore he is able perfectly to saue them that come vnto God by him, seeing hee euer liueth to make intercession for them who by his own blood entred in once into the holy place,Heb 9.11, 14. and obtained eternall redemption for vs, purging our Conscience from dead workes to serue the liuing God;Hebru. 10, 4. for it is vnpossible that the blood of buls & Goats shold take away sinnes. Thus we see, that the Priesthood of Christ can haue no succession, inasmuch as being once performed, it hath no imperfection: and whereas the Iews in the time of the law had Aaron and his posterity, which were but mortall and miserable men, we haue Christ the immortall and blessed God, who liueth for euer, to be our euerlasting Priest.
Vse 3 Lastly we learne, that seeing the Leuiticall Priesthood passed from one to another, so as by death they were not alwaies suffred to exercise and execute their Priesthood: we see, I say, that the Church of Rome bringing in againe such a Priesthood & such Priests as are cut off by death, do renue the Leuitical priesthood, and labour to raise it out of the graue, wc hath long ago bene buried with honor. For this is common to them both, to end their daies and leaue their Priesthood to others: so yt the Dart which the Apostle casteth against the Leuiticall Priesthood, pierceth and perisheth the very heart of the Popish priesthood, when he saith and proueth, that there can bee no other Priests but Christ vnder the new Testament,Heb. 7, 23, 24. because he continueth for euer, considering that the multitude of Priests, and succession of them one after another, ariseth from the imperfection and insufficiency of the Priests, which were continually by death taken away. If then the vpstart Priests of the Sinagogue of Rome will bee Priests properly, they cannot be Priests after the order of Melchizedek (as they wretchedly and blasphemously claime themselues to bee) who was both King and Priest;Heb 7, 5. neither cā they be successors of Christ, forasmuch as hee hath none to succeede him. For if ye Iews might not continue to offer their sacrifices and oblations after the sacrifice of Christ was once offered, because it was perfect and all-sufficient, yea the consummation of all that went before; it followeth, that the Popish sacrifice (being an addition vnto that which is perfect) as a rotten and ragged patch to a new garment, cannot stand, but is to bee throwne downe and abolished like an abhominable idoll.
[Verse 29. All the house of Israel wept for Aaron thirty daies, when the Congregation saw that Aaron was dead.] The last point obserued in this chapter, is the affection of the people, after the death of Aaron one of the chiefe pillars and protectors of the Church, and of true Religion among the Israelites. They mourne for him, not a day, or a weeke, but a whole month, to declare what a sensible feeling they had of the incomparable losse of the Church. We learne hereby, that when the chiefe members, stayes, props,Doctrin [...] When the cheefest p [...] of the C [...] be takē a [...] the rest a [...] bee gree [...] 1 Thess. 4, [...] and pillars of the church be taken away, the rest of the parts are to be hū bled and touched to the quicke for the same. True it is, a measure in mourning and lamentation is to be vsed, that wee bee not sorry as men without hope: yet by this example wee see it is lawfull to mourne for the dead, & the greater losse the Church hath receyued, the greater lamentation and greefe ought to bee expressed.
This is euident by the practise of Gods seruants in all ages of the Church, proportioning their sorrow according to the greatnesse of their losse. We see Ge. 50, 1, 10, 11. when God called Iacob to himselfe out of this worlde, a Father of the Church (and a great light that shined not onely within the dores of his owne family, but in the darknesse of Egypt) hee was greatly and exceedingly lamented for ye space of seuenty dayes: so that the Canaanites said, This is a great mourning vnto the Egyptians. So when Moses the seruant of the Lord died (like vnto whom there arose not a Prophet in Israel) vnto whom GOD spake not by vision or dreame, but face to face as a man talketh with his friend, Deut. 34, 8. the children of Israel mourned for him thirty dayes, whom hee had guided with a fatherly care many yeeres. So when Samuel, another principall pillar of the house of God dyed, 1 Sam, 25, 1. All Israel assembled, and mourned for him, and buried him in his own house at Ramah. When God took away good King Iosiah, like to whom there was no King before him that turned to the Lord with all his heart, and with all his soule,2 King. 2 [...] and with al his might, according to all the law of Moses, who bowed neither to the right hand, nor to the left, who remembred his Creator in the dayes of his youth, and honoured God with the first fruites of his life; all Iudah and Ierusalem mourned for him, 2 Chron. 35, 23, 24. yea Ieremy lamented Iosiah, and al the singing men and singing women mourned for him in their lamentations, and made the same for an ordinance to Israel & behold they be written in the Lamentations. But touching Iehoiakim ye son of Iosia, who degenerated from his father, & walked not in [Page 773] his wayes, [...]. 22, 1 [...].19. it is said, They shall not lament him; saying; Ah my Brother, or ah my Sister: neyther shall they mourne for him, saying, Ah Lord, or ah his glory: he shall be buried as an Asse is buryed, euen drawne and cast forth without the gates of Ierusalem. The like comparison wee see in the new Testament, when as Stephen was stoned, a faithfull witnesse of Christ, a worthy member of the Church, and a constant defender of the faith, [...] 8, 2. certaine men carried him to be buried, and made great lamentation for him. But when Ananias and Sapphira filled with Sathan, keeping away part of the price of their possession, tempting the Spirit, and lying vnto God, fell downe and gaue vp the ghost, [...] 5, 5, 10. young men arose, tooke them vp, and buried them, but no mention of any teares or lamentatiō, much lesse of any great lamentation made for them. God swept them away as dung from ye earth for their hypocrisie; but the Church lamented not the death of these wicked persons. So then to omit many other examples that might bee alledged, we see, that howsoeuer men may be mourned for in a natural affection & compassion by their friends and kinsfolks, yet chiefly and principally we are to bewaile the losse of the church, whē such are taken away as might do good seruice to God and his people.
Reason 1 This truth appeareth by good force of reason. First, the Ministers are as the Chariots & horsemen of Israel in their Ministery, that is, the strength and defence of the Church and Commonwealth. Therfore Elisha seeing Eliah taken vp by a whirlewinde into heauen, cryed out,Kings [...], 12. My father, my father, the Chariot of Israel, & the horsemen thereof. And as Elisha said of Eliah, so did Ioash the King of Israel of Elisha. For being sicke of his sicknesse whereof hee dyed, the King came downe vnto him,King. 13, 14. and wept vpon his face, and said, O my father, my father, the Chariot of Israel, and the horsemen of the same. Thus spake the King himselfe to the Prophet, and these honorable Titles he gaue vnto him. And no maruell. For they fight and bend their forces against swearing, blasphemy, contempt of Gods word, prophaning of his Sabbaths, whoredome, drunkennesse, idlenesse, couetousnesse, and such like, as lay vs open to the wrath of God. These and such like sinnes are they that weaken the land, and lay it naked to the inuasion of enemies, [...] 32, 25. as appeareth, Exo. 32, 25. Moses saw that by their idolatry the people were naked, for Aaron had made them naked vnto shame among their enemies. We do oftentimes feare enemies, and inuasion by enimies: but wee feare not that which bringeth in the enemies, and openeth them a free passage to spoile and destroy without compassion, to wit, sinne. So long as wee walke with our God, and are reconciled vnto him, we are vnder Gods protection, and hee is a Buckler round about vs, [...] 3, 3. we are in league with the stones of the streete, and the beasts of the field. For if God he on our side, who shall be against vs? Rom. 8, 31. If then the Ministery of the word be as a brazen wall, and the Ministers thereof stand in the breach betweene the liuing & the dead to turne away the wrath of GOD, when his iudgements runne through the Land,Nu. 16, 47, 48 Psal. 106, 23 there is great cause to bee humbled, when God pulleth from the Church and Commonwealth, so great posts and pillars that helpe to hold them vp.
Againe, it is a signe of Gods wrath & heauie Reason 2 displeasure, and a fore-runner of a farther iudgement. When God tooke away the good and godly King Iosiah, a nursing father of the Church, that reformed religion in his young and tender yeres, sought vnto the Lord,2 Kings 21, 19 hūmbled himselfe before him, and wept when hee heard the threatnings denounced against the land: he spared not Ierusalem and the inhabitants thereof long after. If there be a good Pastor in the church, if a good Prince in the land, if a good Magistrate in town or city, if a good Master in a family, and God take him away, ther is cause to lift vp our voice by mourning, weeping, and great lamentation: this being a token of Gods displeasure, & a sign of taking his former mercies from vs: so that the seeing and feeling of Gods wrath in bereauing vs of such as might do good along time publikely or priuately, ought to be no smal greefe to vs. The prophet teacheth, that when God hath any vengeance ready to be poured vpon a people, hee taketh away the righteous from the plague, as he did Lot out of Sodome, saying; The righteous perisheth, Esay 57, 1. and no man considereth it in heart: and merciful men are taken away from the euill to come. Therefore when God taketh excellent and principall members from the rest of ye body, it is as a threatning alwaies to those that are left behind, and an euident testimonie to them, that they are vnworthy of their company and presence, as the Apostle declareth, That the world was not woorthy of those faithfull men that shined as lights in the midst of a froward & crooked generation. Heb. 11, 38. So then, it is a right mourning and wel ordered greefe, when we lament the taking away of good men, endued with the graces of the Spirit, which haue liued in the feare of God, and done notable seruice in the Church or Commonwealth.
Let vs apply this point to our instruction & Vse 1 edification. First, it serueth to condemne the Stoicall senslesnesse and blockishnesse of such as take it to be a part of manhood & courage, to be affected with nothing, to be greeued at nothing. It is lawfull to mourne for the dead: so did Abraham the Father of the faithfull for Sara: Genesis 23, 2. nay, so did Christ the head of the church in whom was no sinne,1 Peter [...], 22. neyther guile found in his mouth, mourne for Lazarus. 1 Thess 4, 13. These lamented the dead, but not the state of the deade, which they knew to bee most comfortable to all the faithfull, as the Apostle teacheth, Reu. 14.13. Blessed are they that dy in the Lord, for they rest from their labors and their works follow them. In regard wherof,Reuel. 14, 13. Paul warneth the Thessalonians concerning them that are asleepe, that [Page 774] they sorrow not euen as they which haue no hope.1 Thess. 4, 13. True it is, we cannot so renounce or reforme our affections, but that there wil be alwaies somewhat worthy of blame and fault in vs, in our mirth and mourning, in our loue and hatred, in our hope and feare, in our anger, and such like passions: and we finde it the hardest thing in the world to keep the mean between excesse and defect, betweene too much & too little: yet it is absurd to dreame of such a kind of dulnesse and stupidity as ouer-turneth humane nature, and cannot be found in flesh and blood, yea standeth not with the condition of mankinde, as he was created, or as he became corrupted. For so long as man remaineth in this life, he cannot bee voide of affections and perturbations, or bee senslesse like stockes or stones: albeit wise men are to moderate their passions, that Reason remaine mistresse of the soule, as it were the gouernor of the house.
Wherefore, wee must know that Christian Religion doth not abolish naturall affections, or pull them vp by the roots, but onely doeth moderate them and keepe them, that they ouer flow not the bankes, and doth bring them in subiection vnto the will of God. So the Apostle (as wee heard before) did not forbid the Church to sorrow for the dead, but putteth as it were a bridle into their hands, & only restraineth immoderate sorrow. Againe, he doth not absolutely condemne and reproue al anger and indignation conceiued in the heart, but represseth the excesse & abundance thereof,Ephes. 4, 25. as a wise Physitian that seeketh to purge the ouer-flowing of choller. And in another place, hee doth not condemne weeping in aduersity, or reioycing in prosperity, but hee requireth that they which weepe, 1 Cor. 7, 30. bee as though they wept not, and they that reioyce as though they reioyced not: and they that vse this world, as though they vsed it not. Furthermore, Christ our Sauiour doeth not forbid the louing of Father and Mother, of wife and children, of brethren and sisters, as that which standeth with the law of God and man; but onely ordereth it aright, & bringeth it into his compasse, saying, Hee that loueth father or mother more then mee, Matth. 10, 37. is not worthy of mee: and he that loueth sonne or daughter more then me, is not worthy of me. Thus then we are taught to vse temperance and moderation in all the affaires of our life, in speaking or holding our peace; in ioy or in sorrow, that wee giue not scope to our vnbrideled affections, but alwaies order and dispose them as there is iust cause.
Vse 2 Secondly, it condemneth such as are bereft of all sense and feeling of such greeuous iudgments of God. Alas, how can such assure thē selues to bee true members of Christs body? For tell me, Can a man lose a principall part of his body, as his eye, his hand, his foot, and not be greeued? Or can a man be depriued of thē, and make a sport of it as at a play or pastime? Euen so, such as in the suffering of ye members of ye Church do reioyce,1 Cor. 12, 25.26. or in the publicke ioy of the Church do mourne, cannot in truth perswade their owne hearts that they haue anie part or portion in the body of Christ. Wherefore, whensoeuer God taketh away any principall stay of Church or Common-wealth, we haue cause of mourning, and humbling our selues vnder Gods iudgement. When the husbandman layeth his Axe to the root of ye tree, or vndermineth the ground about it, we can not doubt but he meaneth the felling and falling of it. Or when wee see a Gardiner take away the hedge or wall of his garden,Esay 5, 5, 6. plucke vp by the roots the cheefest & choisest plants disfigure the ornaments and beauty of it, and lay it open for the beasts to enter, we may gather hee mindeth not to continue, but deface the Garden. Or, when a Carpenter pulleth downe the master-peeces and postes that doth hold vp the whole frame, and layeth the foundation euen with the ground, wee may coniecture by these meanes, that he meaneth to remoue the building to another place. So when we see the euident footsteps of Gods wrath, and begin to discerne the fire of his iealousie breaking out by the smoake beginning to appeare, in taking away seruiceable men as plāts of his own garden, as pillars of his own house, and as branches of the Tree which his right hand hath planted, we must lay it to our hearts as tokens going before destruction. This our Sauiour handleth, Matth. 42, 32, 33. speaking of the signes going before his glorious appearance at the end of the world, Learne the Parable of the Figge tree, when her bough is yet tender, and it putteth foorth leaues, yee know that Summer is neere: so likewise yee, when ye see all these things, know that the kingdome of God is nere, euen at the doore. And now (beloued) behold and consider, lift vp your eies, and looke how God hath dealt with vs: and marke whether his dealings toward vs be not tokens of his anger and fore-runners of his iudgements. Hath hee not taken from vs a most worthy Prince, our late Soueraigne, who by the course of nature might haue liued longer? Of whom wee may truly say as Dauid did, 2 Sam. 1, 24. Ye daughters of Israel weepe for Queene Elizabeth, who clothed you with Scarlet and pleasures, and hanged Ornaments of Gold vpon your apparrell. P. o [...]. 31, 2 [...] Or else as Salomon doth speaking of a good woman, Many daughters haue done vertuously, but thou surmountest them all. She opened the house of the Lord in the first yeere of her reigne, as good K. Hezekiah did: shee called backe the reuerent Ministers fled out of the land as Eliah into the wildernesse, through the tyranny of Iezabel: she brought in the pure worship of God, cast out the Romish abhominations, set forth the seruice of God in a knowne tongue, repealed the bloody acts of the persecutors: and therefore she thus honouring God, and aduancing his Gospel, he likewise exalted her Throne on high, as the Throne of Salomon, 2. Samuel, 2, ver. 30. so that she shined in her time in the world, as if all the firmament thereof had bin [Page 775] but one starre, and as if in all the cope & compasse of heauē, there had shined none but she. This starre is now set and gone downe, which should go neere vnto vs, and pierce vs to the quicke, and make vs (seeing a great Prince is fallen in Israel) neuer to forget ye great works which the Lord did among vs by her happy hand. Besides, hath not the Lord taken from vs many lights out of the Vniuersity, whence flowed many comfortable streames that watered the Garden of God? many out of Cities and particular Churches, wherby the Church hath receiued a deepe and dangerous wound, and yet we seeme to haue feared consciences and to be past feeling? When the vitall parts begin to faile or to languish, the life of the body is in hazard. While the disease or distemperature is in the outward parts farre from the head or the heart, there is hope of health and recouery; but when the liuely parts begin to waste and consume by little and little, it is a signe of the decay of life, and of the approch of death. Howsoeuer therefore, the greatest part neuer lay these things to their hearts, nor interprete them as present tokens of imminent danger and iudgement, yet we that haue learned better things, ought to consider, that as they are taken away from the euill to come, [...] 57, 1, 2. [...]gs 22, 20 & rest quietly in the graue (as in a bed,) euen so they haue left vs behinde for the euill to come.
Vse 3 Lastly, it is our duty to pray to God to stay his hand, to shew mercy to his Church, and to poure out the full Viall of his vengeance vpon his enemies that know him not,Psal. 79, 6. Ieremy 10, 25 and vpon the Nations that call not vpon his Name. This the Prophet practiseth, Psalm. 74, 2, 19, 20, 21, 22. Thinke vpon thy Congregation which thou hast possessed of old, and on thine inheritance which thou hast redeemed, and on this Mount Sion wherein thou hast dwelled. We see how he putteth God in minde of his Couenant, and entreateth him to strike through the loynes of his enemies to their destruction; to maintaine his own cause, and to spare his people, the sheepe of his own Pasture, the dwelling place of his own Name, and the Congregation of his poore afflicted ones. So when in like manner we behold the hand of God vpon his owne Sanctuary, & to begin iudgement at his owne house; let vs call vpon him to consider whereof wee are made, and to remember that we are but dust. This did the Prophet Habakkuk, when God threatened to enter into iudgment with his church, O Lord, I haue heard thy voice, and was afraid: O Lord, reuiue thy worke in the midst of thy people: in wrath remember mercy. Hab. 3, 2. Where hee teacheth, that whensoeuer wee heare of the threatnings and iudgements of God, we must pray him to repaire and restore the state of the Church, which is ready to perish, who is able to heale the wound that his owne right hand hath made. True it is, the great sinnes of this Land do cry out against vs, & may iustly prouoke him to make hauocke of all: yet let vs call for mercy at his hands, and stay the course of our sinnes, that so he may stay the stroke of his iudgements.
CHAP. XXI.
IN this Chapter [...]e diuition [...]es chapter we are to obserue four principall pointes. First, the battaile fought betweene Arad King of the Canaanites, & the Israelites. Secondly, another murmuring of the people (the last recorded in this Booke) which God punisheth with fiery serpents, & cureth them with a brazen serpent. Thirdly, their happy proceeding in their journey toward the Land of promise, where God gaue them water, and brought them to the borders of the Amorites. Lastly, the victories which Israel obtained on Sihon, King of the Amorites, and Og the King of Bashan. Now let vs come to the first point, which is the encounter with the Canaanites, in these words.
1 And Harad a Canaanitish King dwelling toward the South, heard tell that Israel was come by the way of the Spies; then fought he against Israel, and tooke of them a multitude of prisoners.
2 So Israel vowed a vow vnto the Lord, and said; If thou wilt surely deliuer this people into mine hand then will I vtterly destroy their Cities.
3 And the Lord heard the voice of Israel, & deliuered them the Canaanites; and they vtterly destroyed them & their Cities, and called the name of that place Hormah.
What Canaanitish King this was, whereof Moses maketh mention in this place, is vncertaine. Some thinke it to be the king of the Amalekites, which Moses pointeth out; but this carieth no shew or semblance of truth. For first, the Amalekites long since endeuoured to stop the passage and proceeding of the children of Israel, and were destroyed with a great destruction; and therefore it is not likely, that now they would come out againe to make a new on-set, especially seeing the Israelites inuaded not their Land. Besides, the Amalekites cannot be accounted in the number of the Canaanites,Gen. 36, 12. inasmuch as they descended not of [Page 776] Canaan, but of Esau, and so were alied to the Israelites, being of the race of Shem. Rather we are here to vnderstand some King of the Amorites, who because they came of one common stocke, as Moses teacheth, Gen. 10, 15, 16, ate comprehended vnder the Canaanites. But to come to the matter it selfe, here we see how the Israelites encounter with Harad, occasion of the battaile beeing offered by himselfe. For when by his espials and scouts sent abroad, he had intelligence that Israel approched, he leuied an hoast, armed them, and issued forth against them of his owne accord, not chalenged, not prouoked, not iniuried by the Israelites, but himselfe chalenging and prouoking, rusheth forward to the destruction of his person, and the confusion of his army. The successe of this encounter was double. First, the Canaanites had the vpper hand, slew some of the Israelites, and tooke many prisoners, & led them away captiues, so that they turned their backes and were not able to stand before their enemies. The people of God hauing had this losse, & taken the foyle, do not fret against God, nor despaire of his helpe, but after this fresh disaster & discomfit, they reconcile thē selues to God, they flie to him by prayer, they humble themselues as Ioshua did, when the mē of Ai put them to flight,Iosh. 7, 4, 8. saying, O Lord, what shall wee say when Israel turne their backes before their enemies. They vow vnto God to turne nothing of this Kings Country to their owne vse and profite, but consecrate and sanctifie all to God, destroying their enemies, and razing their Cities, if hee would grant them victory, and deliuer the Canaanites into their hands, in whom now was equall their proud insolency, and good successe, through the former battaile. No doubt the Israelites had sinned before against God, and not repented of their sinne, they prouoked him by their security, glorying in their strength, trusting in their multitude, and puffed vp with the victories wc God had giuen them, who had fought their battels gone in and out with their armies, and couered their heads in the day of slaughter: thus lying in their sinnes, nothing can prosper, God curseth the works of their hands, and letteth them see their owne weaknesse, and that they should not be able to preuaile against any of their enemies, vnlesse God did fight for them, according to that in the 127. Psal. v. 1, 2. Except the Lord keepe the City, the keeper watcheth in vaine: it is in vaine for you to rise early, and to sit downe late, and eate the bread of sorrow; but he will surely giue rest to his beloued. So long as they trusted in their owne strength and number, & looked not for victory as a blessing from God, they could not stand: but when they had repented and craued protection from him that is the strength of Israel, they ioyn againe their power, vnite their forces, order their battails, resist their enemies, preuaile and put them all to flight.Rom. 8, 38. For if God bee with vs, who shall bee against vs? But if he be against vs, who shall be with vs, or who shall pleade for vs? It is not the wisedome of the Leaders, nor the vertue of the souldiers, nor the counsell of the wise, nor the planting of munition, can any whit preuaile, vntill we be reconciled vnto God, and God vnto vs.
Lastly, the Israelites being masters of the field, hauing the Cities and persons standing at their mercy, they performe the solemne promise and vow made to the God of heauen, not to halues, or in part, as Saul did,1 Sam. 1 [...] who spared the better sheepe and the fat beasts: but they vtterly destroyed their enemies, & their cities, & in memoriall of the great goodnes of God, hearing them in their prayers, and respecting them in their miseries, they call the name of y place, Hormah, that is, destruction and confusion. This is the principall drift of this diuision. Now let vs consider the doctrines that directly arise from this place, that our faith may be strengthened, & our obedience encreased.
[And Harad a Canaanitish King, &c.] We see here how the Canaanites appointed to destruction, and to be rooted out, enemies to the people of God, such as had now filled vp the measure of their sins, yet here preuaile against Israel, kill some of them, and take others prisoners. This teacheth vs this Doctrine, that oftentimes Doctrine the enemies of the Church preuaile ouer them:Enemie [...] [...] tentines a [...] suffered [...] preuaile [...] the Churc [...] I say, the enemies of God and of his people, who in the secret counsell and purpose of God, are vowed to destruction, doe insult and triumph ouer the Church and particular parts thereof, God correcting the rebellion of his children by them. This truth God sealed vp in the beginning by the blood of Abel, Caine spake friendly,Gen. 4, 8 But rose vp desperately against him, and slew his brother, because his owne works were euill, & his brothers good. So iust Lot vexed with the vncleane conuersation of the wicked (for he being righteous, 2 Peter 2, [...] and dwelling among them, in seeing and hearing, vexed his righteous soule from day to day with their vnlawfull deeds,) was notwithstanding carried away captiue by a proud and insolent enemy.Genesis 14 Besides, the book of Iudges serueth vs as a plentifull storehouse to teach this truth, where we see, that whē the people of God did wickedly in the sight of ye Lord, serued Baalim, and forsooke the Lord God of their fathers which brought them out of the Land of Egypt: the wrath of the Lord waxed hot against them, he deliuered them into the hands of spoilers, he sold them into the hands of their enemies round about them, yea whithersoeuer they went out, the hand of the Lord was sore against them. So that the people of God are oftentimes driuen to the wall, and constrained to yeeld vnto the violence of bloody and cruell enemies.
Neither can we maruaile at the Lords doing, Reason 1 if we consider; First, that his owne people sinne against him, and therefore God is euen compelled to correct and chasten them, howbeit in mercy, not in his fury; for their instruction, not for their destruction. This the Prophet [Page 777] teacheth, Lam. 1, 3, 4, 5. Iosh. 7, 1, 4. What father doth not correct when he seeth his children run astray, though he loue them deerely? So God chasteneth his deerest Saints and seruants because they should not be condemned with the world. It is the sinne of the godly that causeth him to lay sundry troubles and his heauy hand vpon them, [...]h. 1, 6. [...]niel 9, 5. [...]ut 28, 41. causing him to correct seuerely, euē those that he loueth most dearely, as he did Dauid and diuers other of his people, that we should repent thereof, that God may ceasse smiting of vs.
Reason 2 Secondly, he maketh the aduersaries preuaile ouer his children, that they may learn to rest in God alone, to put their trust & affiance in him, and not to relie vpon vaine man, who is lighter then vanity it selfe. We are ready to rest vpon our selues, & vpon an arme of flesh, rather then vpon the liuing God, [...]e 30, 6. as Dauid in his prosperity said, I shall neuer be moued. Some trust in Horses, and some in Chariots, which are deceitfull helps, & some in Princes, whose breath is in their nostrils: it is expedient therfore, that God should leaue vs for a time in the hands of our enemies, that we may learne our owne weaknesse, and acknowledge his goodnesse.Chron 33, [...], 12. Thus he dealt with Manasseh, when hee gaue himselfe to sorcery, fell into idolatry, & shedde much innocent blood with all cruelty, when he did euill in the sight of the Lord, and caused Iudah to erre, and to do worse then the heathen: He was led away prisoner into Babilon, being put in fetters, and bound in chaines. But when he was in tribulatiō, he prayed to the Lord his God, and humbled himselfe greatly before the God of his fathers. He learned that in Babylon, which he could neuer learne at Ierusalem: profited more lying in prison, thē he did sitting on his throne and he got more true godlinesse in his heart, in the daies of his captiuity, then euer he gained in the time of his prosperity.
Reason 3 Thirdly, to harden the hearts of the enemies, that they may run forward to their owne confusion. For a little prosperity puffeth them vp, thereby they sorget God, they grow in malice and madnesse, and tip their tongues with the venome of their hearts. Sometimes they are lifted vp on high, that God may giue them the greater downe-fall. So he dealt with the men of Ai, Iosh. 8, 6: after they had smitten many of the Israelites with the sword, they rushed headlong out of the City, to their owne ruine and destruction. So he dealt with the wicked Beniamites, triumphing in their victories glorying in their owne strength, and saying one to another, Surely they are smitten downe before vs as in the first battaile, but the iudgment fell vpon their owne heads, Iudg. 20, 39.
Vse 1 The vses remaine. First, we learne heereby not to measure the Church or the truth of religion by outward prosperity or peace, which is a deceitfull measure and a false rule, seeing God often humbleth his seruants vnder his & their enemies. True it is, God sometimes giueth vnto his Church a flourishing estate in wealth and peace, in glory and visible beauty, to giue therby euen a taste of all kind of earthly blessings, and that they might haue opportunity to serue him, & euery kinde of comfort and encouragement in well doing: yet he oftentimes altereth the outward estate of the Church in this world, and changeth the condition of his seruants from one extreme to another. Let vs not therefore measure the fauor and loue of God towards our selues or others by the blessings or aduersities of this life. Here the wicked many times flourish and flow in peace, when the godly liue in great griefe and misery; and on the other side, the godly somtimes prosper & haue rest, and a time of breathing and refreshing granted vnto them, whē the wicked are in great distresse. This is it which the wiseman teacheth, Eccl. 9, 1, 2. All things come alike to all, and the same condition is to the iust and to the wicked, so that no man knoweth either loue or hatred of all that is before them. No man can esteeme by any outward estate, whether he be loued or hated of God, for neither do the righteous alwaies prosper, neither are the wicked alwaies crossed and afflicted; but the wicked flourish more commonly and more gloriously then the iust, and the hand of God lieth heauier and sorer vpon the godly, then vpon the vngodly: both sorts are subiect to death, both are laide in the graue,Hierom. in Eccles. chap. 9. without any shew or appearance of difference between the one & the other. The loue of God toward the beleeuers is not discerned by the eye, but apprehended and imbraced by faith.
Secondly, we must learne not to publish & Vse 2 spread abroad the miseries and calamities of the Church, that the enemies may not reioyce in the daies of her tribulation. We ought not to blaze & bruite abroad the priuate infirmities of priuate persons,Leuit 19, 16. Pro. 26, 20, 21.22. lest we kindle coales of hatred and contention & take away the good name of our brother: much more are we forbidden to divulge the miseries and afflictions of the Church, to giue occasion to the enemy to reioyce and solace himselfe in the sorrowes of the Saints of God. We know the rage of enemies, nothing is more ioyfull to them then to heare of the distresses and desolations therof. Therfore Dauid after the slaughter of Saul and Ionathan by the sword of the enemy, prouoketh to this duty, 2 Sam. 1, 19, 20. O noble Israel, he is slaine vpon thine high places: how are the mighty ouer throwne! Tell it not in Gath, nor pubish it in the streetes of Askelon, lest the doughters of the Philistims reioyce, lest the daughters of the vncircumcised triumph. Where he forbiddeth to tell and declare to the prophane enemies the fall and ouerthrow of the King, his sonnes and hoast of Israel, lest the Philistims should insult vpon them, and scoffe at them, and consequently blaspheme the God whom they serued and worshipped. The like charge the Prophet Micah giueth, speaking of the afflictions that should befall Israel and Iudah, Their plagues are greeuous, for it is come into Iudah: [Page 778] Iudah: the enemy is come vnto the gate of my people, vnto Ierusalem: Declare it not at Gath, neither weepe yee: in the house of Hophrah roule thy selfe in the dust. Mich. 1, 9, 10. He enioyneth thē silence, lest the same thereof spread it selfe to their enemies to encrease their reproch, and to multiply their sorrow. For what doth more vexe vs & double our misery, then to see men so farre from pittying vs, that they triumph ouer vs and laugh at vs? This condemneth many that liue among vs in these daies of dissention, that tender not the peace of the Church, which ought to bee as deare vnto vs as our owne liues, but publish the shame & reproch one of another, as with the blast of a Trumpet, albeit our enemies and the enemies of our religion liue among vs. Abraham tooke vp the controuersie betweene him and Lot, saying, Let there be no strife, I pray thee, betweene me and thee, Gen. 13, 7, 8. neither betweene my heard-men & thy heardmen, because the Canaanites dwelled at that time in the Land. If we did aright consider this point that our enemies are among vs, yt are as whips on our sides, and thornes in our eyes, that seek the subuersion of the Common-wealth, not the conuersion of the Church: there would not be so many bad & bitter inuectiues written as it were with gall and wormewood, setting on fire the hearts of one against another, as if we were enemies, not friends; strangers, not brethren; infidels, not beleeuers. These contentions are a stumbling blocke vnto the weake, an hardning and heartning of the aduersary, and an vtter estranging of vs one from another. Let vs therefore follow those things that belong to peace, and vnite our forces together as one man, that we may seeke ye building vp of the Church among vs, and double our strokes vpon the backe of the enemy.
Vse 3 Thirdly, let vs vse patience vnder the crosse, lying as vnder Gods hand, and in the midst of all our afflictions say with the Prophet, I was dumbe and opened not my mouth, because thou didst it. Psal. 39, 9. This we reade to haue bin worthily practised of Iob, when the cup of affliction began to ouerflow, chap. 2, 10. Shall we receiue good at the hand of God, and not receiue euill? In all this did not Iob sinne with his lips. This also we find expresly required, Heb. 10, 32, 33, 34, 35, 36. Where we see in the example of these afflicted Hebrewes, that when our enemies insult ouer the Church, we must not murmure & tepine, but be still and silent vnder the crosse, and according to the counsell and commandement of Christ, Luke 21, 19, By patience possesse our soules: and without this, we shall neuer haue comfort and contentment in such afflictions as we are called to endure.
Vse 4 Lastly, seeing God at sundry times and in diuers manners giueth those that are his, into the hands of their enemies; surely in the ende he will not spare the wicked, he deferreth his punishments, but he striketh at the last. As he is longer in drawing his Bowe, and making ready his Quiuer, so his Arrowes when they come, pierce the deeper, and wound the sorer. The higher his hand is lifted vp before it falleth, the greater the blow is when it lighteth. He hath a leaden foote and hasteth slowly, but howsoeuer hee tarry till the appointed time, yet surely he will come and will not stay, but recompence the slownesse of his coming, with the greeuousnesse of his punishing, When hee will crush them with a Scepter of iron, Psalm 2, 3. and breake them in peeces like a potters vessell. This Moses teacheth in his song concerning Gods benefits toward his people, and their vnthankfulnesse toward him; If I whet my glittering sword, and my hand take hold on iudgement, I will execute vengeance toward mine enemies, and will reward them that hate me, and I will make mine arrowes drunke with blood. Deut. 32, 41, 42. Let them not therfore triumph ouer the Church & people of God: and let vs waite a while, and see the end of all her enemies, how God hath set them in a slippery place. We see in this History, that albeit these Canaanites were as the rod of God to chastise his seruants for their security, yet God in the end threw them in the fire, and gaue them as a prey to his people, as appeareth afterward. The like the Prophet Dauid declareth, Psal. 137, 3, 7, 8, 9, that howsoeuer the Edomites and Babylonians flouted at the Church in affliction, and they that led thē captiues required of them in mockage, songs and mirth, saying, Sing vs one of the songs of Sion: yet they escaped not the iust hand of a reuenging God, according to the prayer of his people, Remember the childrē of Edom, O Lord, in the day of Ierusalem, which said, raze it, raze it to the foundation thereof: O daughter of Babel worthy to be destroied, blessed shall hee bee that rewardeth thee as thou hast serued vs: blessed shall he be that taketh and dasheth thy children against the stones. And the Prophet Dauid being greeuoufly persecuted vnder Saul, and hunted frō place to place as a Partridge in the Mountaines,Psalm. 141, [...] assureth himselfe that flying to God in his afflictions, and possessing his soule by patience, he shall in the end behold God taking such vengeance on all his enemies, & rewarding them seuen fold into their bosome, that he shall in pitty and compassion pray vnto God for them in their miseries. True it is, hee doth not alwaies recompence them presently, so soone as they haue sinned, because he is the God of patience, waiting for their repentance, bearing with the vessels of wrath, and making them without excuse; yet at the length hee will reproue them, and set their sins in order before them, Psal. 50, 21.
[Verse 2. So Israel vowed a vow.] Before the Israelites trusted in themselues; now being ouerthrowne by the enemies, they turne to God, and learne obedience by the things which they suffered. So then the present ouerrhrow giuen vnto them, maketh them consider their owne weaknesse, and driueth them to God in their distresse.
The doctrine frō hence is this, that affliction [Page 779] is profitable to the Church, [...]ne. [...]on is [...]ellent [...]turne God. it bringeth & driueth vs vnto God. The Church of God in generall, and the seruants of God in particular, which cannot profitably vse prosperity, and beare themselues thankfully in the daies of peace, do learne in aduersity to turne to God, and are thereby brought vnto him. Heereunto cometh the example of the Israelites, Iudg. 3, 8, 9, 10. When the wrath of God was kindled against Israel doing wickedly, forgetting God and seruing their idols that turned to their ruine, then they cried vnto the Lord, and he stirred vp a Sauiour vnto them. Hereunto also cō meth the threatnings of Moses, Deut. 4, 27, 28, 29, 30. 2 Chron. 15, 3. To this purpose the prophet speaketh, Psal. 107, 6, 13, 19, 28. Whē they wandred in the Desert, and found no City to dwell in; when they were bound in misery and iron, because they rebelled against the words of the Lord; when they trauell by sea and occupie by the great waters, that the windes and stormes tosse them vp and downe, so that all their cunning is gone: Then they cry vnto the Lord in their trouble, and he deliuereth thē out of their distresse. So immediately before their captiuity, [...]on. 36, [...], 7. they mocked the messengers of God, despised his words, misused his Prophets, which spake vnto them, rising early and late; and abused their peace when they dwelled in their Cities and abode in their houses: but in the daies of their affliction, when the enemies insulted vpon them, their hearts were smitten, they could not sing the songs of the Lord in a strange land, [...] 37, 4. [...]5, 26, 27. then they remembred Ierusalem and the Temple, the sacrifices and seruice of God in the Temple, wc they had frequented and too much prophanened, verifying that sentence in the Prouerbes, chap. 27, 7. The person that is full, despiseth an Hony-combe; but vnto the hungry soule euery bitter thing is sweete. This the Prophet Esay setteth downe in the song of the faithfull, chap. 26, 16. Lord, in trouble haue they visited thee, they poured out a praier whē thy chastening was vpon them. Now let vs come to the reasons.
Reason 1 For, from whence come they? or who is the author of them? Are they not from GOD? There is no euil in the city, which the Lord hath not done, Amos 3, 6. He hath his quiuer full of arrowes. Hath he not the sword to strike vs? Hath hee not the pestilence to consume vs? Hath he not the famine to pinch vs and pine vs away? Hath he not all creatures in his owne hand to send out against vs? If then afflictions be the work of his hand, there is great reason and cause the church should turne to him that sendeth them, that by returning to him, the iudgement may be remoued & put away. This the Prophet teacheth, Lam. 3, 37, 38, 39, 40. Who is it then that saith, and it cometh to passe, and the Lord commandeth it not? Out of the mouth of the most High proceedeth not euill and good? Let vs search and trie our waies, and turne againe to the Lord: let vs lift vp our hearts and our hands to God in the heauens, saying; we haue sinned and rebelled, therefore thou hast not spared. Seeing therfore, afflictions are from God, not from men; from heauen, not from the earth; they must needs be of necessary and profitable vse to the children of God, to whose good all things tend and fall out.
Againe, none else in heauen or earth can Reason 2 helpe vs. To whom then should we turne but to the Lord? Can any other releeue vs, or deliuer vs? Is there any helpe on the right hand or on the left hand? Can any take away that which GOD hath laide vpon, the children of men? He is God, and there is none beside him: he killeth and giueth life, neither is there any that can deliuer out of his hand. This is that which the Prophet vrgeth Psal. 142, 4, 5. I looked vpon my right hand, and beheld, but there was none that would know me: all refuge failed me, and none cared for my soule: then I cryed vnto the Lord, &c. If then God be the author of afflictions, and if none can take from vs the smallest crosse and the least touch of his little finger that lieth vpon vs, there is great cause that in all our troubles we should flie vnto God, and draw neere vnto him.
Now let vs consider the vses of this Doctrine. Vse 1 First, seeing the Church is brought to the Lord by afflictions, obserue heerein the mighty power of God, that hath many waies and sundry meanes to turne the hearts of men, to humble them, and bring them home vnto himselfe; to call them and cast them downe at his footstoole. Indeed among all meanes that God hath sanctified to further our saluation, the cheefest is his messenger, one of a thousand to speak to them out of his word, & to preach vnto them his truth, which is the power of God to saluation to all that beleeue. But hee hath also many other waies that he vseth when it pleaseth him, as he saith by ye Prophet Esay, chap. 5, 4. What could I haue done any more to my Vineyard that I haue not done vnto it? He hedged it, he gathered out the stones of it, he planted it with the best Plants, he built a Tower in the midst therof, and made a wine-presse therein. He beseecheth vs by his sweete mercies, and when no faire meanes will serue, yet affliction is often made powerful to turne our harts, & to prepare the way for repentance, as the needle doth for the thred. This vse is made in Iob 33, 16, 17, 23. God speaketh once or twice in dreames and visions, by his Messenger and Interpreter, euen by their corrections which he hath sealed, that hee might cause man to turne away from his enterprise, and that he might hide the pride of man. Let vs therefore heereby all of vs learne to acknowledge the greatnesse, both of the mercy and power of God in working out our saluation effectually by so many means, who being infinitely good,Aug. Enchir. ad Laur. cap. 101. is able to bring good out of euill, as hee did light of darknesse.
Secondly, we see that albeit afflictions bee Vse 2 greeuous and bitter, yet they are not vnprofitable to those whom God hath chosen to better graces. Albeit tribulation and anguish, perill and the sword, nakednesse and famine fall [Page 780] vpon vs, And though we be slaine all day long, and counted as sheepe to the slaughter, Rom. 8, 36. yet in all these we are more then Conquerors; there is a sweet issue and a comfortable end of them, that therby we are made better. This appeareth by the confession and experience of the Prophet Dauid, Psal. 119, 67, 71, & 94, 12, 13. Before I was afflicted I went astray, but now I keepe thy word. And againe, It is good for me that I haue bin afflicted, that I may learne thy Statutes. And in another place, Blessed is the man whom thou chastenest, O Lord, and teachest him in thy Law: that thou maist giue him rest from the daies of euill, whiles the pit is digged for the wicked. True it is, we ought to make vse of the mercies and patience of God, to be led forward vnto repentance, that so where grace aboundeth, our obedience may abound also. But because wee make his blessings and benefits an occasion of euill, and turne the grace of God into wantonnesse, I am perswaded it were a great deale better for many of vs in respect of our soules and saluation, that we were in affliction and in persecution, that the enemies were at our backes, and their swords at our throtes, that the pestilence did walke among vs, that the sicknesse destroyed vs at noone-day, that a thousand did fall at our right hand, & ten thousand at our left hand, that we heard the sound of the Trumpet, the roring of the Canon, the clattering of Armor, & crying in our streetes: for then it were to be hoped, we would turne vnto God in our misery, repent vs of our iniquity, and flie vnto God in our aduersity. We see by wofull experience, that peace & prosperity haue lulled many of vs asleepe in a bed of case, & haue done the Church more harme, then cruell war, and bloody persecution. True it is, the blessings of God are not hurtfull of themselues, but our corruption turneth that into a curse which God bestoweth as a blessing, So that he which should haue beene vpright, is laden with fatnesse, Deut. 32, 15. and spurneth with his heele. Therefore God is constrained to punish vs, to take his benefits from vs, and to bring vs into order and obedience by the want of them.
Vse 3 Lastly, seeing afflictions and chastisements draw vs to God, as losse of the battaile did heere the Israelites; we learne, that whensoeuer they lie vpon vs, and presse heauily vpon our bodies, our soules, our neighbours, our familes, our friends, whether they be common or priuate calamities; then it is high time to turne vnto God, and to search out the cause of our affliction. This must be our practise & feeling when his hand is vpon vs, when he scattereth the brands of his fire, and shooteth the Arrowes of his Quiuer, when he draweth out his glittering sword, and his hand taketh hold of iudgment, whē he sendeth famine & dearth of bread, or the famine of his word, which is the sorest and sharpest famine, as the Prophet affirmeth, Amos 8, verses 10, 11, 12. Then is cause of humiliation, then it is time to cast downe our selues at the foorstoole of God, to cry to him to spare his people. The Lord thretening by his prophet a great and fearefull iudgement vpon the Land, that shall turne their feasts into mourning, and make it as the mourning for an onely sonne. Doth he meane the sharpenesse of the sword, or the arrowes of famine, or the inuasion of enemies, or the deuouring of wilde beasts, or the raging of the pestilence or the carrying away into banishment and captiuity, wc are the things that worldly minded men feare and regard? No, But a famine of hearing Gods word: that they shall wander from sea to sea, and from the North euen to the East shall they runne to and fro, to seeke the Lord, and shall not find it: In that day shal many perish for thirst, according to the doctrine of Salomon, Pro. 29.18. Where vision ceasseth, the people perish. Howsoeuer therfore carnall & prophane men, haue no sense or feeling of any thing but of earthly losses, yet the Spirit of God teacheth, and euery faithfull soule acknowledgeth, yt as there is no blessing like to the blessing of the word: so there is no worke of his iudgement like to the want of his word. And howsoeuer the Pastor may not want the people in respect of the meanes of his maintenance, inasmuch as God hath ordained, that they which preach the Gospel, 1 Cor. 9, 1 should liue of the Gospel; yet the people want the Pastor more, as the child wanteth the nurse, more then the nurse the child, as Lamen. 2.11, 12. The babes & sucklings swound in the streets of the city, they haue said to their mother, Where is bread and drinke? when they gaue vp the ghost in their mothers bosome. Now the Ministers are called not onely the Fathers, but the Nurses of the Church, 1 Thess. 2. We were gentle among you, euen as a Nurse cherisheth her children: and the Apostle exhorteth, that as new borne babes we desire the sincere milke of the word, 1 Pet. 8, [...]. that wee may grow thereby, because we haue tasted that the Lord is bountifull. And thus much of the end and vse of afflictions, which God sanctifieth to the good of his Church, that thereby they may draw neerer vnto him.
Israel vowed a vow vnto the Lord, and said, If thou wilt deliuerer this people into mine hand, &c. The people pray, promise, and vow vnto God the destruction of men & cities, if God would deliuer them into their hands. We learne hereby, yt vowes are lawfull,Doctrin [...] It is lawf [...] to vow, an [...] such are t [...] performe [...] & so vowing we are to performe the same. This we see practised by Iacob going to his vncle Laban for auoiding the fury of his brother Esau, Gen. 28.20.21. Hannah, vpon condition of hauing a sonne,1 Sam 1, [...] P [...]al. 6 [...], 1 [...] 132, 2, 5. vowed him for a perpetuall Nazarite to the Lord. So doth Dauid oftentimes make vowes to God in the time of his trouble, vpon condition to be deliuered out of his trouble.
Thus in this example of the Israelites in this place wee see, that if God would bee on their side when their enemies rise vp against them to swallow them vp quicke, and deliuer them as a bird out of the snare of the Fowler,Psal. 124, [...] they promise and vow the performance of an [Page 781] outward and bodily exercise. So then out of this place the doctrine of vowes may bee strongly confirmed, and the lawfull practise of them sufficiently maintained, and warranted to be good and godly.
Reason 1 For, to come to the reasons whereupon the doctrine standeth; a lawfull and holy vow is a profitable helpe to further vs in the worship of God. True it is, a vow is not a part of Gods worship, no more then fasting is, (as fasting is no more a part of Gods worship then feasting, or eating and drinking is) which in it selfe and by it selfe considered, pleaseth God no more then externall and bodily exercises doe: [...]m. 4.8. yet it is an helpe and furtherance of the true seruice of God, a prop and stay to further the same. The kingdome of God standeth not in outward things, as the Apostle teacheth, It is not meat and drinke, but righteousnesse and peace, and ioy in the holy Ghost, Romanes, chapter 14.17. But when wee promise to God with full purpose of hart some outward duty, it serueth the better to excite and stirre vs vp to repentance and thankesgiuing toward God. And thus the seruants of God haue vsed it.
Reason 2 Againe, it is farre better neuer to vow, then hauing vowed not to pay and performe that which is gone out of our lips: so as wee may reason as Peter doth with Ananias, Acts 5.4. Likewise may it be said to such as breake their lawfull vowes offered vnto God, was it not in thy liberty to vow or not to vow? how thē hast thou conceiued this wickednesse in thy heart, to lie, not to men, but vnto God? Vowes were prescribed or appointed by the Law of God as testimonies of faith, [...]ron. in Ec [...]. cap. 5. and bonds of that reuerence and obedience which we owe vnto him: therefore to vow, and not to pay & performe the solemne promise and couenant that we haue made, is impudently to mocke God, and consequently to pull great punishment vpon our owne heads. This the Wise man teacheth, Eccles. 5.3, 4, 5.
Vse 1 Let vs apply this to our selues. First, from this example wee may learne the doctrine of vowes, what is to be holden of vowes, & what is not to be holden. For we see heere, what a vow is; namely, a free and solemne promise made to God touching such things as please him, tending to the glory of his Name, the profit of our brethren, or the repentance and saluation of our soules. Secondly, we see who may vow, (to wit;) such as are free and at liberty, nor vnder the power and iurisdiction of others. Thirdly, to whom vowes are to bee made, not to Saints or Angels, but to God only, and to him alone they are to be performed, according to the saying of the Psalmist, Psal. 76.11. As he onely is to be prayed vnto, and from him we are to looke for all good things: so to him only we must vow, and offer to him ye calues of our lips. Fourthly, it appeares what wee may vow to God; not things vnlawfull, vnpossible, and vnwarranted by the word of God; not things whereof we are vncertaine, whether they please God or not: for who would offer to a Prince, or promise to him such things as he knoweth he will not accept, or doubteth whether he will accept thereof? Whatsoeuer is not of faith, is sinne, Rom 14.23. Exod. 23.31. as the Apostle teacheth: But such things as ye Scripture warranteth, being the true rule of all right wayes, such was this vow in this place. Lastly, wee see that vowes thus made, are carefully to bee kept, and religiously to be performed, hauing an eye to the party with whom wee haue to deale. For as they are to be made with reuerence, so they are to bee performed with care and diligence; otherwise wee doe fowly and falsely abuse the Maiestie of God, and take his Name in vaine. All these considerations and conditions teach vs, that vowes are not in thē selues vnlawfull and to be condemned, so as they be restrained and bounded in the compasse of the law of God, and not suffered to wander after our owne fancies.
Secondly, it serueth to beat downe all false Vse 2 doctrine and erronious opinions touching vowing, which are many: and to rectifie our iudgements by teaching what vowes are lawfull, what vnlawfull.
First, if they be made of any thing flat against the word of God, they cannot binde or tye vs to the performance thereof; for all the force and power of binding vs, is to bee borrowed and deriued from the word of God. Wherefore it must bee agreeable to the will of God, and whensoeuer it is against the word of God, it hath no strength or efficacy to constraine or command. They which would haue murthered Paul, and had conspired together by a solemne league of agreement,Act. 23.12. did make a solemne vow not to eat nor drinke, vntill they had executed their diuellish purpose, and put the Apostle to death. But who now dare say, that they were bound in conscience by their vow, or that God liked of it? For this were all one, as if they would make God a companion of their murther. Therefore Dauid vowing the slaughter and destruction of Nabal and his family,1 Sa. 25.22, 32 reuoked it at the wise counsell of a discreet woman.
Secondly, they must not hee made by such persons as want sufficient reason, iudgement, discretion, and vnderstanding: as children, fooles, or furious persons; for these cannot be made with freedome of conscience, nor can be said to be taken vp by a mans owne accord, in as much as the mind cannot truely discerne what is done, as is proued at large in the thirtieth chapter of the booke of Numbers, and the fourth verse.
Thirdly, it condemneth such as vowe, hauing no power or authority in themselues, to bind themselues; such vowes cannot binde, being made against the law of nature. For all lawfull vowes must be made with consent of their superiors, so long as they are vnder the gouernement of others,Exod. 20.12. as appeareth by the fift commandement, Honour thy father, &c.
Fourthly, they must be so made, as they may stand with Christian liberty: for we may not in any sort make such things absolutely necessary, as God hath left free vnto vs, snaring the conscience, and abridging the liberty which Christ hath purchased, contrary to the commandement of the Apostle, Gal. 5.1.
Fiftly, it reproueth such as vow things vnpossible, and out of the power and liberty of the makers thereof, to doe, or not to doe: so that a vow made of a thing vnpossible is no vow at all: but an intollerable presumption, and a wilfull tempting of God: As if a man should vow to walke vpon his head, or to fly in the ayre,Iosh. 10.12. Exod. 14, 21. or to stay the starres as Ioshua did, or to diuide the sea as Moses did; wherein we haue no assurance of any extraordinary gift of God.
Sixtly, they must not be against a mans generall or particular calling; that is, neither against his calling as he is a Christian, neither that speciall calling wherein he liueth. If they be made against the one or the other, they are vnlawfull: As if the Minister should vow to doe the office of the Magistrate in executing iustice vpon Malefactors; or the Magistrate vow to discharge the function of the Minister in preaching the Gospel: or if a man should vow to liue in no calling in the Church, in the Common-wealth, or in the family, but walke inordinately with scandall and offence.
Seuenthly, it conuinceth all such vowes as are rash, heady, sudden, idle, and vnaduised; and requireth on the other side, that they bee made with aduice, meditation and deliberation. For rash vowes bee not lawfull, albeit the things vowed may bee done lawfully. Therefore the Wiseman saith, Eccles. 5.1. Be not rash with thy mouth, nor let thy heart bee hasty to vtter a thing before God, for God is in the heauens, and thou art on the earth, therefore let thy words be few. If we make a promise vnto a man like to our selues, we will haue this consideration, and thinke with our selues, whether hee will accept of it or not, whether his will be to like of it or not. We must not therfore mocke with God, and make lighter account of him, then of a mortall man, whose breath is in his nostrils. They ought not to be made without iudgement and aduisement, for that were a defiling of Gods seruice, and an abusing of his Name.
Now, as they ought not to be made rashly, but with sobriety, so ought all our vowes to bee of great moment and importance, and therefore wee are forbidden to vow idle and trifling toyes to obserue, (as is vsuall in the Church of Rome) where one voweth a pilgrimage to the Saints, another voweth to fast and eate no flesh at such a feasts Euen; wherof one is superstitious, the other diuellish. As for their pilgrimages, it is a wicked corruption, and an idolatrous seruice which God reiecteth. For albeit (vnder the Law) it was the ordinance of God to build one Temple, and to chuse one place to which man shold resort to worship him, yet this order is now abolished; euery coast and countrey is Iewry, euery towne and city is Ierusalem, euery faithfull company, and godly person is a Temple to worship God in:1 Cor. 6, 1 [...] 1 Cor. 6.1 [...] 1 Tim. 2.8. Psal. 127 4. We may call vpon God euery where, and lift vp pure hands in all places, no land is a strange land, no ground is vnholy ground. And touching their abstinence from flesh on certaine times for religion sake, it is a doctrine of diuels, 1 Tim. 4, 1, 3.
Lastly, it reprooueth such as propound to themselues false and wrong endes of vowes, as conceit of merit, and opinion of deseruing the fauour of God and euerlasting life. For the ends which we respect must be good, as to exercise and stirre vp the gifts of faith, prayer, obedience, repentance, and other graces of the Spirit, and to testifie our thankefulnesse to God for blessings receiued at his hands. The intent therefore and meaning is heere to bee considered, and we must be well aduised, not onely that our vowes be directed to God, but for what purpose, and how we vow to God; not to binde God vnto vs, but to binde vs the closer to God & to render all honor vnto him.
Now if we would examine the vowes, practised in the Church of Rome, by these things before deliuered, we shall easily perceiue the fondnesse and falshood, nay the wickednes of them. For here are condemned all vowes of pilgrimages, and abstinence from flesh for religion, noted before:Bellar lib. [...] de M [...] cap. 36. their doctrine that children may enter into their orders and cloisters against the counsell and consent of their parents, and that persons contracted either to other, may vow continency without the liking and approbation of the other party, which cannot stand with the doctrine of the Scripture, or ancient councels.Num. 30, [...] Co [...]. G [...] cap. 16. For the word establisheth the authority of parents ouer their children (which the former vowes abridgeth and cutteth short) and teacheth, that if a woman vow vnto the Lord, and bind her selfe by a bond, being in her fathers house, in time of her youth, if her father disalow her the same day that hee heareth all her vowes and bonds, they shall not be of value. Lastly, by the former obseruations, fall to the ground the ordinary vowes of single life, voluntary pouerty, and Fryarly obedience to vaine and superstitious men, which they absurdly make, and tye themselues necessarily to obserue. For such vowes are directly and flatly against the former rules prescribed & deliuered; vnpossible. intollerable, beyond our owne strength & calling: a will worship,Col. 2.16. according to the decrees and traditions of men, and directly contrary to the commandement of God, 1 Cor. 7.9.1 Tim. 4.1 2 Thess. 3. [...] Againe, they are not in the power of him yt voweth, for no man can promise perpetuall chastity in single life out of the estate of wedlocke. Continency is the speciall and proper gift of God, who giueth it not vnto all, but to whom he will, and as long as he will.
This our Sauiour teacheth, Matth. 19. All men cannot receiue this thing, saue they to whom it is giuen: he that is able to receiue this, let him receiue it. To this accordeth and agreeth the doctrine of the Apostle, 1 Cor. 7. I would that all men were euen as my selfe am, but euery man hath his proper gift of God, one after this manner, and another after that. Furthermore, they abolish Christian liberty, in the lawfull vse of the good creatures and ordinances of God, as riches and marriage; food and apparell; making that absolutely necessary, which God hath freely left to our liking and liberty. Lastly they are made most commonly to Saints, and not to God, and they are made for merits sake, therby to deserue saluation, and the substance of religion and worship of God is made to consist in them: whereas the Apostle teacheth, [...] 4, 6. That bodily exercise profiteth little, but godlinesse is profitable for all things. Therefore these vowes practised and defended by the Church of Rome, being vnlawfully, rashly, vnconscionably, [...] [...]ontra. [...]l is [...]ref. superstitiously, meritoriously made, and vnpossible to be performed, cannot binde the conscience, but are better broken, then irreligiously kept, [...]si. de beno [...] ca. 10 in Leuit. according to the doctrine of the former Churches.
Thirdly, seeing vowes be lawful, which are promises made to God, [...] 3. of some duty to bee performed to him, to some good end; the vow which all beleeuers haue made in Baptisme, is, to be kept of euery one: wherein wee promised to beleeue in Christ, to obey God, to bring foorth the fruites of true repentance; to renounce the workes of the diuell, the allurements of this present euill world, and the lusts of the flesh, which lust against the spirit. And albeit wee are bound to these duties by our calling & redemption, without any new vow, yet we may lawfully renew our couenant with God, and so binde our selues faster and faster. As he that hath bound himself in a bond, may yet giue greater and better assurance, & bind himselfe more then before: So bee that is bound to haue faith in Christ, and to yeeld obedience to all his commandements, may yet further and faster bind himselfe, to helpe his dulnesse, coldnesse, and want of zeale, and to make himselfe more forward and seruent in duties of the first and second table: according to the practise of Dauid, I haue sworne, and will performe it, [...] [...]19.106. that I will keepe thy righteous iudgements. He was bound hereunto, without and before his oath, yet he kindled his zeale, and reneweth his couenant with God by this oath to stirre vp the gift of God that was in him, and to helpe his owne infirmity. We haue all in baptisme vowed to consecrate our selues, euen our soules and bodies to God, by renouncing the diuell, the world, and the flesh: if wee goe backe as cowardly Souldiers from this our vow, shall wee not bee conuinced as false and vnfaithfull to God? And how shall we conscionably keepe any other vowes, that breake the first vow we made to God? What a fault is it accounted among our selues, to promise and then to breake? But haue we kept this our generall and common vow,Hierom. in Esa. lib. 7. cap. 19 August. in Psal. 7 [...] & 131. Lumba. sent. lib. 4. dist. 38. to fight vnder the banner and enfigne of Iesus Christ, against the diuell and all his works? Or rather haue we not walked, and do we not still walke in the workes of darknes, after the inuentions of our owne hearts? And do not our open sins cry out and proclaime as much to the dishonour of God, and our owne reproch: So that all such as walke in the blindnes of their own minds, haue besides all their other sinnes, this great burthen vpon their consciences pressing them downe, that they are found vow-breakers, and haue broken their faith and promise made to God. Let vs all remember, that wee haue vowed to God our selues,Deut. 23 21. and take heed we performe that which we haue vowed, lest it bee imputed vnto vs for sinne.
Lastly, it followeth from hence, that such Ʋse 4 speciall and peculiar vowes as we haue made vpon particular occasions, as euery one hath had cause in time of warre, sicknesse, necessity trouble, and danger, we must be carefull to keep, and to pay our due and debt vnto God. If wee feele our selues slacke and slothfull to good duties, we may stirre vp our selues, and binde ourselues by some earnest and faithfull promise to God. If we be inclined to any vice, we are to doe the like. If a man haue fallen into whoredome and fornication, hee may,2 Cor. 7.11. to bridle and halter his lusts, vow neuer to delight in the harlots company. If we haue fallen into drunkennesse, wee may vow fasting and abstinence, yea, the abstaining from all hateful houses of drunkennesse, being allurements & prouocations to the same. The oppressor may vow restitution and mercy to the poore,Luke 19.8. Dan. 4.24. to stir vp his affection the better to performe it. Now in al these, we must beware and take heed, that we be not rash in the words of our mouth nor hasty to vtter a promise before the most high. What a reproach and blemish, is it in such as will readily promise much to men, and yet performe at leisure little or nothing? Doe not all despise such persons? But the fault and offence is more grieuous, when there is a set and solemne promise made to God, and not performed. So then, we that require true, honest, and iust dealing toward our selues, and promises to be kept to our selues by a day, haue wee done the like to God our Lord? Let vs enter into our selues, and examine our hearts, a litle. Wee are ready in sicknesse, in want, in great affliction and aduersity to vow, and solemnely to promise if God deliuer vs, to glorifie him, to be thankeful and obedient vnto him, to enter into repentance and amendment of life. When a man hath loosely and lewdly spent his time in drunkennes, riotousnes, idlenes, wantonnes, enuy, hatred, contempt of God and his word; if God strike him with greeuous sicknes, that he feareth death as the messenger sent of God to seize vpon him then doth he tremble, then doth he desire that God wold haue mercy vpon [Page] him, and then doth he make vowes: If God restore me to health againe, and giue me life, I will neuer bee the man I haue beene, I haue beene giuen to drunkennesse, I will neuer haunt the Ale-house: I haue led a naughty life, I haue dishonoured God, and despised his word, I will hereafter obey his voyce, and attend to his word: I haue hated the children of God, I wil hereafter shew my loue to them, renouncing my sinnes, and liuing to Gods glory.
Oh what goodly promises are these; and how well were it, if men did so indeed? and how were it to be wished, that as they haue opened their mouth vnto the Lord, so they would doe according as they haue promised? But when God hath heard their prayers, and restored them to health; marke, and yee shall finde, that for the most part, so soone as they are recouered, and are able to craule out of the dores, they returne againe to their former wayes,2 Pet. 2.22. as the dog to his vomite, and the Sow that was washed, to her wallowing in the myre. What shall we say of these men? Nay, what may we not say of them? Are they not couenant breakers, and greeuous offenders against God? They are like vnto Pharaoh King of Egypt, when the hand of God was heauy vpon him and his people,Exo. 9.27.35. then he humbled himselfe, hee confessed the righteousnesse of God, the wi [...] kednesse of his people, and the heinousnesse of his sinnes: Then Moses and Aaron must bee sent for in all haste to pray for him, whom hee before despised in his heart; and scorned in his talke: yet so soone as the plague was ceassed, and the hand of God remooued, hee hardened his heart, and would not let the children of Israel goe.
But hee dallyed so long with the iudgements of God,Exod. 15.19. that he deceiued himselfe, and in the end was drowned in the red Sea; as the Flye that playeth with the candle, vntill she be burned and consumed in the flame. So when men haue beene terrified with the hand of God, haue confessed with teares their vngodly behauiour, and haue promised and vowed to God (if he would restore them) newnesse of life, and repentance from dead workes: and yet being restored and recouered, being as vile in sinne, as loose in life, as beastly in behauiour as they were beforr: God hath in iustice striken them againe for their vnthankfulnesse, so as they haue dyed in fury and frenzy without any appearance of grace, or assurance of mercy, or remorse of conscience, or acknowledgement of sinne, or crauing of pardon, or hope of forgiuenesse, or signe of sorow, or ioy of heart, or consolation of spirit, or purpose of amendment:Matt. 27.3.4. but are wholly possessed with a shame of sinne, and guilt of conscience, and feare of iudgement, and the flashings of hell fire. Doth not this shew that Gods wrath is heauy against such vnfaithfull persons as breake their oath, and falsifie their promise made vnto the Eternall, who alwayes keepeth couenant with vs, and will not alter the word that is gone out of his mouth?Psal. 50. [...] O consider this ye that forget God, lest he teare you in pieces, and there be none that can deliuer you. Contrariwise to conclude let vs follow ye example of Dauid, Psal. 66.13, 14. I will goe into thine house with burnt offerings, and will pay thee may vowes which my lippes haue promised, and my mouth hath spoken in mine affliction.
Verse 3. And the Lord heard the voyce of Israel. Here is the fruit and effect of their prayer and humiliation, shewing also the lawfulnesse and approbation of their vow; God accepteth, and respecteth them in their distresses. From hence we doe learne, that God heareth and granteth the prayers of his children.Doctri [...] God hea [...] and gran [...] the Pray [...] of his ch [...] dren. For howsoeuer sometimes hee deferreth to heare and hearken to their prayers, to exercise their faith, to kindle their zeale in prayer, to teach them whence good things proceed, to sharpen their hunger, to make them highly to esteeme the graces long begged, and to proue them by delay; yet in the end God heareth and helpeth, he granteth and giueth the things which they aske according vnto his will. This the Prophet declareth, Esay 65.24. Before they call, I will answer: and while they speake, I will heare And Psal. 120.1. I called vpon the Lord in my trouble, and he heard me. And againe, Psal. 145.18, 19. The Lord is neere to all that call vpon him, yea to all that call vpon him in trueth: he will fulfill the desires of them that feare him, he also will heare their cry, and will saue them. Thus the Lord Iesus, being zealous in prayer, confesseth that his father alwayes heareth him:Iohn 11. [...] Thus the Angel telleth Cornelius That his prayers are heard Thus the Apostle also teacheth, Iam. 1.5.Acts 10 [...] If any man want wisedome, let him aske of God, which giueth to all men liberally, & reprocheth no man, and it shall be giuen him. And in the last Chapter,Iam. 5.1 [...] ▪ 17, 18. Is any among you afflicted, let him pray: and the prayer of faith shall saue the sicke: Helias was a man subiect to like passions as we are, he prayed earnestly that it might not raine, and it rained not on the earth for three yeeres and sixe moneths: and he prayed againe and the heauen gaue raine, and the earth brought forth her fruit.
The reasons to assure vs of this truth, are Reason 1 first, the pr [...]mise gone out of his own mouth, and the assurance of his owne word, who can neuer deceiue nor falsifie his truth. This is it which Christ our Sauiour vrgeth, Matth. 7.7, 8. Aske, and it shall be giuen you: Seeke, and yee shall find: Knocke, and it shall be opened vnto you: for whosoeuer asketh receiueth: and he that seeketh, findeth: and to him that knocketh, it shall bee opened. This is the ground and foundation of our faith in prayer, (to wit,) the promise of God, without which, we can haue no confidence or trust in the mercy of God.
Againe, what man heareth not, accepteth Reason 2 not, granteth not the requests of his children that come vnto him? Men that are euill and corrupt, that haue scarce a sparke of the [Page 785] loue that is in God, will not turne away their eyes from the miseries of their children, much more then will God open the treasures of his graces to bestow vpon vs. This comparison our Sauiour presseth, Mat. 7.9, 10, 11. Where the doctrine hath his confirmation, What man is there among you, which if his sonne aske him bread, would giue him a stone? Or if he aske fish, will he giue him a serpent? If ye then which are euill, can giue to your children good gifts, how much more shall your Father which is in heauen, giue good things to them that aske him? And the Prophet saith, [...] 49.15. Can a woman forget her child, and not haue compassion on the sonne of her wombe? though they should forget, yet I will not forget thee.
Let vs come to the vses of this doctrine. Vse 1 First, it teacheth the blessed estate of the Church, and a great priuiledge that the faithfull haue; so that no man should say, [...] 3, 14. It is vaine to serue God, and what prosit is it that wee haue kept his commandements, and that we walked humbly before the Lord of hostes? But it will be said, Heere they are in troubles and torments; here they suffer sorrowes and afflictions euery day. Be it so, [...]. 8.37, 38 Yet herein they are more then conquerors through him that loued them; so that neither life nor death shall separate them from Iesus Christ our Lord. The Lord is the Sunne and shield vnto vs, [...]. 84, 11. the Lord will giue grace and glory, and no good thing will he withhold from them that walke vprightly.
So then, their tribulations and afflictions shall not hinder their blessednesse, but by manifold troubles we shall enter into happinesse and euerlasting life. Let our present care bee to serue the Lord, and then we shall bee safe vnder his protection, and not feare what man can doe vnto vs, as the Prophet teacheth, Psa. 118. 5, 6, 7. I called vpon the Lord in trouble, and the Lord heard me, and set me at large: the Lord is with me, therefore I will not feare what man can do vnto me, I shall see my desire vpon mine enemies. Let vs therefore walke worthy of this blessed estate and condition, seeing wee haue God neere vnto vs, and ready to heare vs, so often as we poure out our meditations before him. There is no comfort like vnto this, in this life; whereby we obtaine health in sicknesse, riches in pouerty, safty in danger, rest in trouble, ioy in sorrow, comfort in aduersity. So then, howsoeuer the vngodly accounteth the life of the faithfull, contemptible and miserable, aboue all other, yet wee see one are truely happy but they. For if I can say, I haue been hungry, and the Lord hath fed me; I haue been naked, and he hath cloathed me; I haue beene sicke, and he hath restored me; I haue been in dangers, and hee hath deliuered me; I haue a blessed experience of Gods fauor giuen vnto me, and an assurance of future happinesse reserued for me in the heauens.
Vse 2 Secondly, let vs acknowledge it to bee our duty to call vpon him in the day of trouble, and in all our necessities to come vnto him. For if the righteous cryeth, and the Lord heareth him, yea deliuereth him out of al his troubles, let vs flye vnto him;Pro. 18.10. the name of the Lord is a strong tower, the righteous [...]unneth vnto it, and is exalted: Heere is the onely refuge of the godly against all troubles and aduersities; hereby we are instructed to whom we should runne and repaire in all need and necessities. A strong Castle secureth those that flye vnto it for succour and defence. Such is the fauour of God toward the elect in Christ, who are sanctified by the holy Ghost, he protecteth those that flye vnto him, and they shall abide in the shadow of the Almighty. This the Prophet presseth, Psal. 50.15. Call vpon mee in the day of trouble, so will I deliuer thee, and thou shalt glorifie me. Let vs not looke to the hilles or mountaines; to men or Angels; let vs not trust in friends or in riches; in power or policy, but know that our helpe cometh from the Lord, which hath made heauen and earth, who will preserue our going out, and our comming in, from henceforth and for euer. This serueth to condemne the Church of Rome,Ioh, 14.13. 1 Ioh 2.1. who refuse the mediation of Christ to come vnto God, and set vp Saints and Angels in his place to vsurpe his office. But we are sure that Christ Iesus wil neuer faile vs, nor cease to discharge the calling appointed vnto him of his Father. Why then doe we not goe directly vnto him, that gently calleth, and louingly allureth vs, Come vnto me all ye that are weary, and heauy laden, Matt. 11 18. and I will refresh you?
Thirdly, doth God heare vs when we call? Vse 3 and when we aske, doth he answer? Then it standeth with the right of reason and with the law of equity, to heare him when hee calleth vpon vs, and cryeth vnto vs. For whensoeuer we pray vnto God, we speake vnto him, and call vpon him to heare vs. Whensoeuer the word of God is preached and deliuered, hee speaketh to vs, and calleth vpon vs to heare him. If then wee would haue God regard vs, when we cry to him, we must respect him whē he calleth to vs. We cry by prayer; he calleth vs by his word. Therefore, it is that the Lord often denounceth and threateneth all impenitent persons, that hee will despise them that despise him, and will not heare them praying vnto him, that will not heare him preaching vnto them, as Pro. 1.24, 26, 27, 28, 29. Zach. 7.11, 12. Mic. 3.4 Prou. 28.9. Of all comforts that we feele in this life, none is greater then to pray vnto God in our troubles, with assurance to be heard: this the vngodly with all their rage and cruelty can neuer take from vs.
Therefore this is a sore iudgement, when God openly professeth and proclaimeth, that hee will not heare our prayers crying vnto him in our miseries. When wee are reiected and forsaken of men in our afflictions▪ yet we haue our recourse and refuge vnto GOD, and wee are comforted. How wretched therefore is the estate of all vnrepentant sinners, who stopping their eares at the hearing [Page] [...] [Page 785] [...] [Page 786] of the Law doe make all their prayers to be abominable. So did God threaten his people to number them to the sword, because (saith he) I called, Pro. 28.9. Esay 65.12. and ye did not answer: I spake, and ye heard not, but did euill in my sight, and did chuse that thing which I would not. If then wee would haue God open his eares to heare vs, let vs acknowledge it to be our duty to open our eares to heare him. God will neuer stop his eares against any, but those that haue stopped their eares against him.
Vse 4 Lastly, learne to acknowledge the greatnesse of Gods mercy and louing kindnesse, and returne the praise and glory of his owne workes to his great Name. As he hath heard vs graciously, so let vs beare our selues thankfully in rendring to him the calues of our lips, and offering to him the sacrifice of praise. Euen as he filleth vs with his mercy, let vs fill our mouthes with his praise, and the memoriall of his Name,Psal. 116.12.13. and 145.18, 19, 21. and say: What shal I render vnto the Lord for all his benefits toward me? I will take the cup of saluation, and call vpon the Name of the Lord. This vse the Prophet teacheth, Psal. 145. hauing declared that God sheweth himselfe neere to those that call vpon him and feare him, he addeth: My mouth shall speake the praise of the Lord, and all flesh shall blesse his holy Name for euer and euer. If I can say, when all men forsooke me, the Lord took me vp, I haue beene running into the pathes of death, and was neere to destruction, but thou hast brought me backe, shewing me the wayes of life and saluation: I haue beene ignorant, and thou hast instructed me: If I haue this experience of his goodnes, so many waies toward me he openeth my mouth to praise his mercy, and I can neuer sufficiently magnifie his Name that hath brought so great things to passe for me.
This practise is likewise taught, Psal. 107.Psal. 107.8, 15, 21, 31. where the Prophet mentioning sundry deliuerances that God sheweth his people in times of famine, and in the dayes of affliction, by land or by sea, he doubleth oftentimes his affection, Let them therefore confesse before the Lord his louing kindnesse, and his wonderfull works before the sonnes of men. [He deliuered them the Canaanites, and they vtterly destroyed them. See heere the vncertainety of warre. The Israelites after their ouerthrow fight againe, and haue the victory. They were at the first ouercome and taken prisoners by their enemies, but now they preuaile & get the vpper hand. Albeit the righteous fall for a time, yet they are not cast off for euer,Psal 37.24. and 144.1, 2. for the Lord putteth vnder his hand. Great deliuerances giueth he to his seruants, he teacheth their hāds to fight, and their fingers to battel: he is their strength and their fortresse, their tower, and their deliuerer, their shield, and in him they trust. The horse indeed is prepared against the day of battell,Prou. 21.31. 1 Sam. 14.6. but saluation is of the Lord, to whom it is not hard to saue with many or with few. This the Prophet setteth downe, Psal. 81.Psal. 81.13.14. Oh that my people had hearkened vnto me, and Israel had walked in my wayes, I would soone haue humbled their enemies, and turned my hand against their aduersaries. Heereby we learne, that howsoeuer God thinke it meete that his Church lie vnder the crosse, yet in his good time hee helpeth, he forsaketh it not for euer,Doctrine. Though [...] Church lye long vnder the croffe, [...] God lear [...] it not for e [...] uer. but returneth againe in great mercy and compassion. Albeit affliction dwelleth vpon the seruants of God, not onely for a moment, but oftentimes presseth them for a long season, that they haue no breathing time,Iob 7.19. No not to swallow their spittle, (as Iob speaketh:) yet in due time God is not vnmindfull and forgetful of them. Hereunto commeth the saying of the Psalmist, Hee endureth but a while in his anger, Psal. 30.5, but in his fauour is life: weeping may abide at euening, but ioy commeth in the morning. This the Lord expresseth in the Prophet,Esay 54.7, For a little time haue I forsaken thee, but with great compassion will I gather thee: for a moment in mine anger I hid my face from thee, for a little season, but with euerlasting mercy haue I had compassion on thee. We see this point largely declared in the booke of Iudges,Iudg 3.8, [...] when God raised vp enemies against the Israelites, and sold them as a vile thing of base account (for whom he tooke no mony) yet when they called and cried vnto him, he sent them a deliuerer, who saued them out of the hands of their aduersaries. This appeareth in the histories of Ioseph, of Iob, of the Church in Egypt, of Dauid, of Daniel, Gen. 41. 1 [...] Iam. 5, 11. Exod. 12, [...] Psal. 18.1. Dan. 6, 23, who first indured shame and the reproach of the crosse, yet afterward hee returned vnto them when the time of refreshing came from the presence of God.
The reasons are plaine: First, his eares are Reason 1 alwayes open to the cryes of his children, hee putteth their teares in his bottle of remembrance, and writeth them in his Register,Psalme 5 [...] so that when they cry, their enemies shall turne their backs, for God is with his. This he saith, Exod. 2. the children of Israel sighed for the bondage and cryed, and their cry for their bondage came vp vnto God:Exod. 2, 2 [...] and 3, 7. Then the Lord said, I haue surely seene the trouble of my people which are in Egypt, I haue heard their cry and moane, for I know their sorrowes, and I will deliuer them: verifying that in the Psalme,Psal. 77.20. Hee led his people like sheepe by the hand of Moses and Aaron. So long therefore as we haue a voyce, so long as we haue an heart to lift vp to God, and can poure out the meditations therof before him, we haur comfort and assurance to be helped. When the poore infant is fallen into danger of fire or water, or other misery, if he can cry that the father may heare his voyce, there is hope of safety and deliuerance: So, if wee can call vpon God the Father in Iesus Christ, in our distresses, our heauenly Father will not leaue vs nor forsake vs in our dangers.
Secondly, albeit the faithfull fall into many Reason 2 afflictions, and their enemies make long surrowes vpon their backs, yet God will not alway suffer them to bee oppressed, lest they should sinke deepe, and shrinke downe vnder the burthen, & so turne from their obedience, [Page 787] and forsake the faith which they haue professed; according to the saying of the Prophet, The rod of the wicked shall not rest on the lot of the righteous, [...]al. 125.3. lest the righteous put forth their hand vnto wickednesse. He knoweth whereof we are made, he spareth vs in our infirmities, hee will not suffer vs to be tempted aboue our strength he seeth our weakenesse, and how vnable wee are to resist, and therefore he will not giue vs ouer to perish in our afflictions, inasmuch as our light afflictions which are but for a moment,Cor 4.17. cause vnto vs a farre more excellent and an eternall weight of glory; so that albeit the righteous fall seuen times, yet he riseth againe, as the wise man teacheth. [...]ou. 24.16.
Vse 1 To apply this vnto our selues, wee learne first, that the deuises and practises of enemies, albeit they be neuer so secret or malicious, are vaine and frustrate. The people of God shall be preserued, howsoeuer they bee euer plotting and banding themselues together, as wee see in the dayes of the Apostle, [...]ct. 4.27. Herod, Pontius Pilate, the Priests and people, the Iewes and Gentiles conspired together: yet wee shall alwayes haue assurance of safety, and all shall worke for the best to them that feare God, whose loue, no powers, no principalities, no Potentates shall be able to remooue, as the Prophet teacheth, Reioice not against me: O mine enemy; [...]c. 7.8.10. though I fall, I shall rise; when I shall sit in darknesse, the Lord will be a light vnto me, then she that is mine enemie shall locke vpon it, and shame shall couer her which said vnto mee, Where is the Lord thy God? mine eyes shall behold her, now shall she be troden downe as the myre of the streets. This serueth notably to daunt and dismay the wicked and vngodly, who insult ouer the righteous, and seeme wise in their owne eyes; considering that The faithfull escapeth out of trouble, [...]rou. 11.8. [...]sa. 8.9, 10, and the wicked shall come in his stead. This truth the Prophet Esay confesseth and confirmeth, Chap. 8. Gather together on heapes (O ye people) and ye shall be broken in pieces: take counsell together, but it shall be brought to nought: pronounce a decree, yet it shall not stand, for God is with vs. So then, if the faithfull be not euer forsaken, nor stand continually vnder the strokes of their enemies, but God will put to his hand and his helpe to deliuer them, we see, that all their deuises, and all their consultations against them, and insultations ouer them shalbe brought to nothing.
Vse 2 Againe, it behooueth vs, in all the time of our distresse to rely vpon him whatsoeuer tentations come, though we should walke by the gates of the graue, and passe by the gulfe of death. Many indeed are our infirmities, feares, cares, sorrowes, and troubles: yet in them all we must say with the Prophet, [...]al. 42.5.11. [...] 43.5. Why art thou cast downe, O my soule, and why art thou disquieted within me? Waite on God, for I will yet giue him thanks: he is my present helpe and my God. Let vs not therefore despaire in the day of trouble, When the snares of death compasse vs, and the griefes of the graue take hold vpon vs, [...]al. 116.3, 4. when we find trouble and sorrow to pursue vs and ouertake vs, let vs call vpon the Name of the Lord to deliuer our soule, who is mercifull and full of compassion. Pro. 18.10. The Name of the Lord is a strong tower, the righteous runneth vnto it, and is exalted. This is the surest and safest refuge of the godly against all troubles.
Lastly, let all such learne, as lie not vnder Vse 3 the crosse, to commend the common cause of their brethren to God, as if themselues were in affliction. For wherefore doth God promise to free his from the oppression of the enemy, and to restore them to the ioy of their saluation, but to moue vs to this duty of praying for them, pittying their distressed estate, and seeking by all lawfull meanes the comfort and continuance of the Church? This the Apostle setteth downe, 2 Cor. 1.3, 4. Where wee see he vrgeth the Church at Corinth to thinke of this point, to be mindfull of the miseries of others, and to comfort them that are in discomfort, as God hath comforted vs. This is taught by Moses, Thou shalt not doe iniury to a stranger, Exod. 22.21. neither oppresse him: for ye were strangers in the land of Egypt. And heereunto the Apostle accordeth,Heb. 13.3. Remember them that are in bonds, as though ye were bound with them: and them that are in affliction, as if ye were also afflicted in the body. Where he would haue vs so much to bee touched, as if their misery were our owne. This duty it is needfull to thinke vpon. Wee know not what troubles may fall vpon our heads. When wee take our selues to bee freest and farthest from all dangers, then we may bee neerest vnto them, and suddenly fal into them, as a bird into the snare of the fowler. Wherefore, let vs remember them to God that suffer afflictions, that so we may be deliuered, if wee fall into any troubles. But if we harden our hearts in the miseries of others, and haue no feeling of their sorrowes; others shall bee as vnmindfull of vs, and vnmercifull vnto vs, as we haue beene to them.Matt. 7.2. For with what iudgement we iudge, we shall be iudged: and with what measure we meat, it shall be measured to vs againe. Nothing is more greeuous vnto a man, then to be scorned in his misery, and to be insulted vppon in the day of his calamity. The affliction it selfe is bitter and yrkesome to the flesh, but the derisions & mockings of the enemy serue to double the crosse, and to adde to the measure and manner of our misery. If then we shall see with our eyes, and heare with our eares, the lamentable condition of the Church, and laugh when the people of God weepe and lament, the iustice of God shall ouertake vs, and make vs a mocke to our enemy.
4 After they departed from mount Hor, by the way of the red sea, to compasse the land of Edom, and the soule of the people was sore greeued because of the way.
5 For the people spake against God, and against Moses, saying; Wherefore haue ye brought vs out [Page 788] of Egypt to die in this wildernesse? for heere is neither bread nor water, &c.
6 Wherefore the Lord sent fiery serpents, &c.
7 Then the people came to Moses; and saide; We haue sinned, &c.
8 And the Lord said vnto Moses; Make thee a fiery serpent, &c.
9 So Moses made a serpent of Brasse, &c.
Hitherto of the first part of the Chapter, containing the encounter betweene the Canaanites and the Israelites: now we come to the second part, handling the eight and last murmuring of the people through wearinesse of their way, and compasse they were compelled to fetch, through the vnmercifulnesse of the Edomites; wherby they offended God againe. In this history we are to consider sundry circumstances, setting downe their sinne, who fal againe into their former faults and offences, As the dog returneth to his vomite, 2 Pet. 2.22. and the Sow vnto the wallowing in the myre. First, the place and occasion hereof is described. Secondly, the manner of their sinne. Thirdly, the matter and substance thereof, wherein it consisteth is set downe. Fourthly, the punishment, and iudgement of God inflicted vpon them for their sinne. Lastly, the euents and effects following the punishment.
First, touching the circumstances of the place, and occasion of the sinne: obserue that the Israelites departing from Hor, and crossed in their purpose, weree constrained to trauell all along the coasts of Edom, and to passe ouer a most perilous and dangerous desert, as it is set forth, Deut. 8.15. Where the hearts of the people failed and fainted, where the fiery serpents stung and destroyed them, and where thirst pined them away. It was no small greefe and vexation vnto them, hauing onely a short cut into Canaan by crossing ouer the countrey of the Edomites, to wander vp and downe, to trauerse the ragged rockes, the high mountaines and the vaste wildernesse; and thereupon they brake out (through impatiency of spirit) to murmure against Moses. They thinke themselues in the high pride of their hauty hearts, able to match and to meete with the king of Edom in the field, to giue him battell, and to worke their owne peace and passage by dint of the sword, as they had ouerthrowne Harad, a king of the Canaanites, and destroyed his cities; and therefore needed not to stand at the mercy and courtisie of others, nor fetch such compasses as Moses made them to doe in the wildernesse.
Secondly, the manner of their murmuring is remembred, verse 5. where the hand of God being heauy vpon them in that great and terrible wildernesse, they do not cry to him, they doe not call to mind that blessed experience of his helping hand, which they had found euer ready to succour and sustaine them;Exo. 14.13, 14 they consider not the reuenge and punishment that God from time to time had taken of their murmurings; but they flye vpon him as a mad dog in the face of his master that feedeth and fostereth him, that breedeth and bringeth him vp; they reuile and raile vpon his seruant Moses. Such is the slippery place of gouernement, such is the nature of the multitude, and such is the lot of Gods Ministers.
Thirdly, the summe and substance of their mutiny and murmuring is two-fold. First, a very vehement expostulation with Moses for bringing them out of Egypt: wherein they disgorge their malice with full or rather foule mouthes,Exod. 14.11. As if he had aduisedly and purposely brought them into the wildernesse to destroy them. Secondly, obserue the reasons of that expostulation, which are two: first, because at this present, no bread, no water, no foode appeared vnto them, who measured the strength of God by the length of their bellies: now they account themselues ready to bee famished. Which kind of death proceeding from hunger and famine, of all other kinds that can be thought vpon, is most wretched and miserable; it hath driuen men and women to this exigent to eate their owne flesh,Deu. 28.53. 2 king 6.29. and the flesh of their children. Secondly, because they were weary of Manna, which they call a light, a sight or vile meate, such as no reckoning or account was to be made thereof. Wherein they slander God, bring vp an euill name and report of his miraculous work, and complaine of their necessity, where no want was; and of hunger, where no hunger was; and so their vnbridled tongues testifie their vnthankefull hearts, saying: That they were weary of their liues for this light meat, which God notwithstanding had sent them from heauen,Psal 78.25. and fed them with Angels foode in great aboundance, verifying the saying of the Wiseman,Prou 19.3. The foolishnesse of man perverteth his way, and his heart fretteth against the Lord.
The fourth point followeth: namely, the punishment which God inflicted without any communication had with Moses, or denouncing of it before it fell, (as God had done before, when he hid not from Moses what he was determined to doe before he hid it) but presently punished them, to shew the greeuousnesse of their sinne, and the greatnesse of his wrath conceiued against them. The punishment was,Psal. 140.3. That whereas they had sharpned their tongues like Serpents, so as the poison of adders and astes was vnder their lippes, he sent among them a kind of Scorpions and Serpents, which with their biting infused their venome and poison, which immediately being shed, dispersed it selfe into all their body; whereby they were inflamed with such extraordinary heate, that they endured great drought, and suffered a great thirst, whereof they complained before. They thought they complained of thirst iustly, but now they feele it indeed to the full; so that such are were stung with this venemous byting, dyed the death.
The last circumstances to bee considered, are the effects following. For first, the people in this great extremity, and anguish of spirit, come in haste to Moses (against whom before they maliciously murmured) to whom they confesse their offence, [...]n. 5.16. that now began to lie sore vpon their conciences, and desire earnestly his prayers, that they might bee preserued, and deliuered from the venemous bytings of those stinging serpents; which Moses doth willingly & faithfully performe, being mindfull of his owne duty, and vnmindfull of their wrongs. Secondly, the Lord hauing brought the people to a sight of their sinnes, by a feeling of his iudgments, that they humble themselues before him, confesse their offences, and call for mercy: he heareth the prayer of Moses (For the prayer of a faithfull man preuaileth much if it be feruent,) [...] 5.15. is reconciled vnto them, and witnesseth the same by giuing them a true token, and shewing the meanes and remedy of their present malady; commanding a visible signe and shape of those fiery serpents to be set vp in brasse vpon an high pole, which the people might behold a farre off; so as the Israelites looking thereupon, should presently and immediately bee healed of that deadly sting.
Thirdly, the obedience of Moses is set down, which is greatly to be praised and commended. For albeit it might seeme foolish to carnall wisedome, and vnpossible to humane reason, for a dead image to helpe the deadly byting of those liuing serpents, yet he asketh not counsell with flesh and blood, nor measureth the commandements of God by the deceitfull measure of mans vnderstanding, but submitteth himselfe and all his thoughts to the word of God. He did not reason against the commandement of God,King. 5.12. as Nahaman the Syrian did against the commandement of the Prophet, Bidding him goe and wash seuen times in Iordan, whereby his flesh should come againe, and he should be cleansed of his leprosie: But hee did simply as God commanded, and as the people desired, he set vp aloft the brazen serpent, hauing the image and similitude of the true fiery serpents; hee aduanceth it on high, openly, publikely, speedily, in the sight and view of all, at the onely beholding whereof, the Israelites bitten, were cured & restored to health, that none of them dyed afterward of that poison and infection, that did behold the image that was set vp.
But before we proceed to the Doctrines of this diuision, sundry questions are to be demaunded, and determined, touching this act of Moses, setting vp the signe and image of Obiection 1 these fiery serpents. And first of all, how doth this agree with the second commandement, which forbiddeth the making of an image, or representation of any thing in heauen aboue, or in the earth beneath? hath Moses so soone forgotten the law which God gaue in mount Horeb? Or doth hee now fall into idolatry, which himselfe so zealously reuenged, and seuerely punished before, in the Israelites setting vp the golden Calfe, himselfe now erecting a brazen serpent? I answer, Answer. this fact is no breach of the second Commandement, which forbiddeth to make an Image of our owne head, by our owne authority, at our own will and pleasure, and therfore the Law saith,Exod. 20, 4, 5. Thou shalt not make to thy selfe any grauen Image.
Againe, the Law forbiddeth Images which are worshipped,The example of Moses setting vp the serpent, fauoreth not images set vp to any religious vse. and haue diuine honour giuen vnto thē, or else are made to be worshipped and adored. But this Image of the brazen serpent was not made by the authority of mā, but by the expresse commandement of God▪ saying vnto Moses, Make thee a fiery serpent, that is, a similitude of one of those serpents. Neither was it made to be worshipped, but onely to be looked vpon: not to bend ye knee vnto it but to fasten the eie vpon it; not for it selfe, but for another end; euen to heale the people, and by healing them to represent Christ crucified and hanging on the crosse, whereof this Image was a signe and token:Iohn 3.14. & therefore when in processe of time it came to be abused to Idolatry,1 King 18.4. Hezekiah stamped it in peeces with contempt. This also wee may say and answer to the Church of Rome, maintaining the worshipping of Images, defacing the glory of God,Rhem. Test. annot. in Heb. 9. cap. and obiecting in defence of them the example of Moses making the Cherubims, & setting them ouer the Mercy-seate. And the Iesuites reason, that seeing they were set in the holy place, they may much more bee set in our Churches; seeing the Iewes were permitted them, a people prone to Idolatry, & grosse in imagination, much more are they allowed to Christians vnder the Gospell. And lastly, seeing ye Angels were portrayed, which are meere spirituall substances, much more may the Images of Christ, his blessed mother, his holy Apostles, and his beloued Saints. The Iewes were children,Cal. 4.12. and as an heyre in his nonage, and were suffered to haue these rites and rudiments to be their booke to help their capacity, and to instruct them in knowledge; but now the Church, being as a man growne to fuller strength, and able to digest stronger meate, doth not stand in need of such rude Teachers and Schoole-masters. Besides, these were set vp by the expresse commandement of God: we are forbidden to make any images according to our owne fancy, and by our owne appointment in his seruice. But when God forbiddeth vs the making of Images, he gaue not a Law to binde himselfe, nor restrained himselfe from commanding & ordaining such signes and similitudes, such formes and figures, as he thought fit for the furnishing & finishing of the Tabernacle.
Againe, a particular commandement giuen of God, doth not giue a discharge of the generall Law, nor set men at liberty, or open a gap to do at their pleasure that which GOD expresly and directly forbiddeth to be done: [Page 790] so that euery commandement must be vnderstood with this restraint and prouiso,Gen. 22.2. Except God command the contrary.
Furthermore, it is a foolish comparison and an euill conclusion, to reason, because these Cherubins were set in the soueraigne holiest place of all the tabernacle, therefore much more the images of Christ, of his mother, and of Saints, may be placed in churches. For how fondly and childishly doe they dispute, arguing from such as were set vp by the commandement of God, to iustifie such images as God neuer commanded; nay, which are forbidden to be made to any vse of religion?
D. Bish. against Refor. Cathal.Againe, those Cherubins (as themselues confesse, though others of them deny it) were set in the most holy place, whereinto the high Priest only entred and that once a yere; where they were neuer seene of the people, and consequently there could be no danger of idolatry, standing in a place farthest remoued from the peoples sight: whereas the Romish images are not only set openly in Churches in the peoples view and prefence, but are commanded to be worshipped, & men commonly kisse them and creepe vnto them in signe of honor. Yea, the writer to the Hebrews teacheth, that the holyest place signifieth the highest heauens: Now, we cannot conclude, that because the images of the Cherubins were set vp in the place that representeth and resembleth the heauenly condition of the life to come, therefore they may be set vp in earth, and in this present life.
Moreouer, the comparison will not holde, from Angels to other, that seeing they being spirits were portrayed; such as had bodies may be: as Christ, his mother, & the Saints. For we may better draw a contrary conclusion; that seeing the Lord commanding some images and similitudes to be set vp, would haue none of such things which can possibly bee portrayed by the Art and cunning of mans hand; therefore ought men much lesse to doe it by their sole and single authority. Neither was there any resemblance or representation of the nature, substance, or essence of Angels, but onely of their office and function alone: so that if this serue to confirme and ratifie imagery in the Church, it can proue no image of the persons of Christ, of his Mother, and of the Saints but onely of their office.
Moreouer, these new idolaters do borrow the weapons of the old idolaters that liued in the dayes of Tertullian, Tertul. contra. Marcun. lib. 3. who alleadged this example of the Cherubins, which the Rhemists doe: to whom he answereth, it was done for ornament of the Arke, not for worship of the images: so that to warrant any setting vp of religious images against the second commandement, a man must haue the like speciall warrant and word that they had from the Lord.
For if Moses had set vp the Cherubims or brazen serpent for those causes without Gods commandement, hee had sinned greeuously, and commited idolatry, which God abhorreth. And whereas they say, God forbiddeth onely the idols of the heathen, made for adoration of false Gods, it is a vaine cauill,Epipb bere. 14 & 55 & 79 E [...]ipb Epist. [...] Ioan. Hiero. and an olde and cold euasion. For the commandement is generall, condemning the images of all heretikes made for any vse of religion.
Againe, this conceit is euidently confuted by Moses, who opposeth the voyce of God heard in the mountaine, to all images; and namely to the image of God himselfe, who is said to haue appeared in no likenesse, lest they should make an image of him Deut. 4.15 16. Take good heed to your selues, for ye saw no image in the dayes that the Lord spake vnto you in Horeb out of the minds of the fire, that ye corupt not your selues, and make you a grauen image or representation of any figure, whether it be the likenesse of male or female: where he reasoneth, that because they saw no image, they must make none.
The second question is of the manner how Obiection 2 this curing and healing was wrought and performed. It was set vpon an high pole or perch to be seene and viewed of all the people. They were stung, they looked vpon it, they were by and by healed at the very sight thereof, none that saw it perished, though they were stung before. Now the question is, how this naked sight and bare beholding of the brazen serpent, could cure this byting, and turne the ranke poison into a counterpoison.
I answer, Answer. there was no proper force or naturall power inherent in the image it selfe. For in all naturall things consisting of the matter and the forme, the force which they haue, proceedeth either from the one or from the other; either from the matter whereof it is made, or from the forme whereby it consisteth. The matter of this serpent was brasse, without sense, without breath, without life, which hath no vertue or vigour to cure the stingings and bytings of venemous beasts, more then the brazen Lauer, the brazen Grate,Exod. 3 [...], 1 [...] Chap. 35, 1 [...] Chap 36, 1 [...] Chap, 3 [...], 1 [...] Leuit. 6, 28 Numb. 16, [...] 1 King 7, 45 the brazen Taches, the brazen Sockets, the brazen Pot, the brazen Censors, the brazen Sea, the brazen Pillars, the brazen Basons, and other holy instruments applyed about the Temple and Tabernacle; none of which wrought any such strange and wonderfull miracle. Nay some of the Hebrew Rabbines and Doctors doe declare, that the cure was by contraries,Paul. Fa [...] i [...] par apb. [...]ld. Dauid. inasmuch as the nature of bright shining brasse is such, that whosoeuer being bitten of a serpent beholdeth it, presently dyeth.
The outward forme of this serpent was not of nature but from Art, made in proportion like to the serpents that stung them: but the artificiall forme worketh nothing of it selfe, which it receiueth from the workeman: Wherfore this brazen serpent could performe no such worke by any force or vertue of it owne. Whence then had it this wonderfull power and operation? Surely, from the ordinance, [Page 791] appointment, and institution of God onely. Thus was the cure performed, not as by ordinary means of Phisicke or Chirurgery, or by any naturall property of the Serpent, such as we know, learne, and perceiue to be in hearbes & simples, applyed to places affected and infected. For this extraordinary worke must be weighed, either by the nature of the thing, or by the apointment of God, beside & beyond the nature of the thing it selfe. But not by'the nature of the thing considered in it selfe; for we see if a man frame such an image it hath no such strength, neither had this any such vertue remaining after this season. Therfore by the institution of God it was made forcible and effectuall, who can heale all our infirmities at his owne pleasure, as he healed Naaman by washing in Iordan, 2 King. 5, 12. restored a great multitude of sicke folke by stepping into the troubled water, Ioh. 5.4. gaue sight to the blind, Ioh. 9.6. by making clay of spittle and annointing the eyes of the blinde therewith. Now this institution was Sacramentall (as wee haue shewed,) for the serpent hanging on a pole, figured out Christ hanging on the Crosse, who is made of God, Iesus, that is, A Sauiour vnto vs, that such as looke on him, that is, beleeue in his Name, should not perish, but haue life euerlasting: and this kinde of cure did greatly magnifie Gods mercy. For if the serpents had beene suddenly taken away, as the plagues brought vpon Egypt were, it would bee thought they had come by chance and fortune; yea, the great fauour of God would soone haue beene forgotten: Now, albeit these serpents remaine among the people, albeit they oftentimes sting them, albeit they treade vpon them and feele the venome of them, yet they may well bite them, but they cannot kill or destroy them, seeing they had so sudden and soueraigne a remedy at hand to restore them.
Obiection 3 Another question may be asked, why this brazen serpent was kept and reserued so long after the serpents were gone from the Israeites, and the Israelites from the wildernesse, and were placed in the land of promise? for it appeareth to haue beene in king Hezekiahs time, seuen hundred yeeres after the erecting of it.
I answer, [...]wer. it was preserued to be a monument of this history, to wit; of the peoples rebellion, of Gods compassion, and of Christs passion, because it was a liuely figure of his crucifying, and of spirituall grace receiued from him. But when once another end contrary to the first institution and Gods ordinance crept in, that the people offered incense vnto it, albeit it were the commandement of God, the worke of Moses, the type of Christ, the cure of the people, yet it was iustly demolished, & rightly cōmanded to bee destroyed, that all occasion of superstition and idolatry might be cut off for euer afterward.
Obiection 4 But are all things to bee destroyed that are abused? and to be abolished that are and haue beene worshipped?
I answer, Answer. no: for then the Sun, the Moone, and the Starres should bee pulled out of heauen, Deut. 4.19. Ier. 7.18. in as much as the whole hoste of heauen haue beene worshipped as gods. So the bread and wine in the Lords Supper, should be abolished, seeing they haue beene horribly abused to palpable idolatry. Besides, wee must make a double difference in the deciding of this doubt.
First, betweene the ordinances of God abused to superstition, and the inuentions of men abused to superstition. The meere deuices of men, when once they are abused, may be taken away; but the ordinances of God, which he hath appointed, must not bee repealed and refused for the abuse of them. Againe, wee must make another difference betweene the ordinances of God instituted vpon speciall and particular occasion for a temporall benefit at some one time, and such ordinances of God, as haue necessary and perpetuall vse, which for no abuse are to be omitted and cut off, as the Sunne, the Scriptures, the Sacraments, and such like. But the brazen serpent was not so: wherefore by Hezekiah it was religiously demolished and destroyed; albeit at the first setting vp, it were a comfortable and profitable ordinance of God for the present good of his people: yet being grosly abused, and then no necessary vse of it remaining to the Church, counteruailing the danger of the continuance thereof, 2 Kings 18.4. he is commended by the Spirit of God for his zeale toward God, in stamping it to powder, and vtter defacing that brazen stuffe. Neither did he account it sufficient to withdraw worship from it, or to forbid the people to burne vnto it, or to send out the Leuites to instruct them better in the seruice of God, or to punish such as gaue the glory of God (whereof he is iealous) to a molten image:Esay 42.8. but cast it downe in detestation, and the better to auoyde the sinne, tooke away the occasion, which was as a stumbling blocke before their eyes.
Verse 4, 5. The soule of the people was sore greeued, because of the way, for the people spake against God, and against Moses, &c. Heere we see how they fall againe into their former sin and murmuring, so often noted in this booke, and elsewhere, as Exod. 15.24. and 16.2, 3, and 17.2, 3. for the greatnesse of their labour, for penury of water, for lacke of flesh, for want of dainties & delicates, they distrust Gods great prouidence; and for these rebellions they had beene often greeuously punished: yet loe, they fall into the same sinne againe. Their tents were replenished with his heauenly blessings, all places did yet smoake with the fire of his iudgements; yet beholde, there is no ende of their rebellions, verifying the saying of the Prophet, Can the Blacke-Moore change his skin, Ier 13.23. Nazian orat. 1 [...]n Iulian. or the Leopard his spots? then may ye also doe good, [Page 792] that are [...]stomed to doe euill. Heereby wee learne four our instruction,Doctrine. Our weakenesse is such, that we are ready to fall againe in [...]o the same sins which we haue renounced. that lamentable is our condition if God leaue vs, we fall into the same sinnes againe and againe, which before we refused and renounced. I say, such is our great frailty and weaknesse, if we be not stayed and vnderpropped by the assistance of the Spirit, that we returne with greedinesse vnto our former sinnes which wee seemed to haue forsaken and abiured. This the Prophet plentifully teacheth, Psal. 78.40, 41. How oft did they prouoke him in the wildernes, and greeue him in the desert! yea, they returned, and tempted God, and limited the holy one of Israel. Thus did Pharaoh, Exod. 9.37, 38. I haue now sinned, the Lord is righteous, but I and my people are wicked; pray ye vnto the Lord for me (for it is enough) and I will let you goe: but when the haile was gone, and the thunder ceassed, and the iudgement was remooued his heart was hardened, and hee continued in his sinne. The like we see in Saul, who could cleare Dauid more then he? His owne conscience rouzed him vp, which before was asleep, and he confesseth with teares, Thou art more righteous then I, 1 Sam. 24.17, 18, and 26.21, 22. for thou hast rendred me good, and I haue rendred thee euill: thou hast shewed this day that thou hast dealt well with mee, for as much as when the Lord had closed me in thine hands, thou killedst me not: yet the same Saul fell againe into the same sinne, and acknowledgeth his owne wickednesse; I haue sinned, come againe my sonne Dauid, for I will doe thee no harme, because my soule was precious in thine eyes. Wee see this in the example of the Israelites in the booke of Iudges,Iudg. 3.7, 12, and 4, 1, 2, and 6.1, 2. they committed euill againe and againe, they transgressed by idolatry, they knew what that sinne was; they had experience of Gods seuerity against it, they had confessed it and cryed for mercy; yet the same people, and the children of the same people, not taught by their former falles, nor admonished by former iudgements, nor instructed by former deliuerances, doe proceed in the same sinne, and prouoke God to punish them by their relapse into the selfe same iniquities. Heereunto commeth the allegory and similitude, of the vncleane spirit that wandred in the wildernesse, and ranged vp and downe without rest, but in the end found his house empty, Mat. 12.45, 46 swept and garnished, so that he tooke seuen other spirits worse then himselfe, they enter in and dwell there. So the places of the Apostle, Heb. 6. Do directly offer this point, that many sinne againe, after the receiuing and acknowledgment of the truth, according to the faying of the Wise man,Pro. 26.11. As the dog turneth againe to his owne vomit, so a foole turneth to his foolishnesse. So that except the Lord vphold, and hold men backe▪ they fall into the same sins before committed, and prouoke him afresh by those sinnes which before they refused.
Reason 1 For first of all, who is the author of constancy and perseuerance in any good worke? Is it of our selues? Is it of our owne power? Nay, as euery good giuing and perfect gift is of God, so he that in his nature is vnchangeable giueth vs the gift to stand, and preserueth vs from falling, as the Apostle teacheth, Rom. 11.18, 19, 20. Where he taketh away all occasion of boasting from the Gentiles, against the Iewes, reasoning from their chargeable condition, not being firmely fastened, and deepely grounded as the roote it selfe; but mooueable and mutable as the boughes and branches knit to the root, being easie to be broken off. So then, God is the author of constancy, and of perseuerance,Phil. 2.13. Who worketh in vs both the will and the deed & not man by his own proper strength who if he be not stayed by him that is the stay and strength of Israel, he falleth into horrible sinnes, and such as goe against his owne conscience, as may appeare very euidently by many examples. Againe, none can come to God, except the Father draw him. We are the greatest enemies to our saluation. All within Reason 2 vs, is against vs: wee naturally contemne the word which is the rule of constancy, and the staffe to vphold vs, and as the arme of GOD stretched out to pull out of destruction. Thus the Prophet chargeth the Iewes, Nehe. 9.26.27. They were disobedient, and rebelled against thee, cast thy law behind their backes, and slew thy Prophet, which protested among them to turne thē to thee, and committed great blasphemies. Man then left to himselfe, wherunto is he left, but to see his owne weaknesse? And what remaineth in him that may bring him to God, and leade him in the right path? Vndoubtedly nothing is in vs, but selfe-loue, pride, hautinesse, contempt of God, neglect of his word, as wee see in ye manifold relapses, & often reuoltings of these Iewes, in whom as (in a glasse) wee may see our owne faces, yea our owne hearts, seeing wee are of our selues no better then they.
Now let vs come to apply this doctrine to Vse 1 our selues. First, we conclude, that fearefull and dangerous is the estate of those from whō the Lord taketh the light of his countenance. If he leaue vs to our selues, we worke our destruction by rebellion against him. It is a great grace & mercy of God toward vs, to be once enlightned, to taste of the good word of God, to be made partaker of the holy Ghost, and to taste of the powers of the life to come (which he denyeth to many thousands in the world, who proceed not so far:) now to leaue these goodly and glorious beginnings, and fal from light to darkenesse, and from righteousnesse into sinne, is to make our end worse then the beginning,Mat. 11.4 [...] and our case most fearefull by returning to our vncleanenesse, as the Apostle Peter declareth, chap. 2.20, 21. For Satan wil enter deeper into such, and take fuller possession of their hearts. Euen as a Iaylor, when his prisoner hath escaped out of his hands, & broken prison, if he fasten vpon him againe, will lay better hold, wil cast more irons vpon him, and keepe him faster then before: so will the diuell deale with all euill men which are his [Page 793] slaues and prisoners, So that hee that is vniust, shall be vniust still: and he that is filthy, let him be filthy still, Reuel. 22, 11. We see this by daily experience▪ in all such, as hauing washed their garments, do defile them againe, they grow worse and more wicked then they were before. We should let our light so shine before men, that they seeing our good works, may glorifie our Father which is in heauen. Mat. 5, 16. So many therefore as haue quenched the good motions of the Spirit, and put out the light that began to shine in their hearts, are as smoking Torches, and stinking snuffes, odious in the nostrils of God and men. Let vs therefore make much of the least seedes of godlinesse sowne in our hearts, and kindle the flame that is begun in vs, if so bee wee haue tasted how bountifull the Lord is. Let vs be earnest in prayer to God, that he would stablish vs with his grace, and not take his holy Spirit from vs, Psal. 51, 11, nor leaue vs in the houre of tentation when the flesh is weake.
Vse 2 Secondly, let no man presume of himselfe, or glory in his owne strength, [...]or. 10, 12. But let him that thinketh he standeth, take heed lest he fall. If any good be in vs, it is of another, who must work the will and the deed, the beginning and the ending; we stand by his hand, we continue by his grace, we runne because he moueth, wee seeke because he preuenth, We come to God because the Father draweth. [...]n 6, 44. Remember Peters cō fident bearing of himselfe, which was the first steppe to his fall, as we see, Math. 26, 33, 34, when he said, Though all men should be offended by thee, yet will I neuer be offended: yet Christ telleth him, Verily I say vnto thee, that this night before the Cocke crow, thou shalt deny mee thrice. And the Euangelist declareth, that when hee saw the swords and staues, the high Priests seruants, & the higher powers armed against him, he denied him thrice, first barely & more fearefull and faintly, then with cursing and execration to himselfe. Let euery soule learne from hence, that seeing God onely must helpe and vphold vs, to lay hold on the sweete mercy of Christ, and come boldly before ye throne of his grace. Let vs not rashly presume vpon our selues, but confidently relie on him, and pray him earnestly to preserue vs, to beare vs in his armes, that we dash not our foot against a stone, nor ruine our selues vpon euery Rock.
Vse 3 Lastly, hence ariseth great comfort to Gods children that fall of weaknesse and infirmity into the same sinne after repentance. Such is the depth of Satans tentations toward those that are afflicted in conscience, that wrastle with the Law, that feele the wrath of God, that beare the heauy burden of sinne, and are entred into the very suburbes of desperation. He telleth them, that the children of God fall not into the same sinnes againe after their repentance. If they doe, he subtilly suggesteth vnto them, that there is no place for a second repentance, nor hope of Gods mercy, nor fruite of Christs merite. This is a false spirit in the mouth of false Prophets, which broach damnable and detestable lies in the Church of God, 1 King. 22, 4, and 2, 37. And this was the errour of the Nauatians, Aug. de bar. cap. 38. which denied repentance after baptisme for offences committed euen through frailty, through feare and force of persecution. But the promises of God are without limitation of times, or consideration of sinnes, or respect of persons; he will receiue to mercy all repentant sinners, whether the sins bee committed before or after baptisme, whether once or often. This pardon Christ our Sauiour publisheth, Mat. 11, 22. Come vnto me all ye that are weary and heauy laden, and I will ease you. So the Apostle Iohn testifieth, 1. Ioh. 2, 1. My little children, these things write I vnto you, that you sinne not: if any man sinne, we haue an Aduocate with the Father IESVS CHRIST the iust. Furthermore, the Lord enioyneth, that wee sinfull men forgiue our brother seuenty times seuen times, Luke 17, 4. if he turne againe and say, It repenteth me: therefore himselfe will much more freely forgiue; whose mercy is infinite, whose fauour is incomprehensible, whose louing kindnesse endureth for euer. This also appeareth plainely in the examples of the seruants of God. We see how Abraham the father of the faithfull faileth in calling his wife Sarah his sister,Gen 12, 13. and 20, 2. wherby himselfe was iniured, the vnbeleeuers tempted, and her chastity endangered; yet he fell againe afterward into the same sinne, and incurred ye same danger, and laid a stumbling block before the blinde, so that he had ruinated himselfe & his wife, if the hand of God had not assisted and preuēted the mischiefe. The like we see in Lot, in a greater sinne,Ge. 19, 33, 35. who being deliuered out of Sodome, and growing secure, fell twice into horrible incest with his owne daughters, and yet recouered himselfe by vnfeigned repentance, The like we see in Iohn, Reuel. 19, 10. and 22, 8. one of ye twelue Apostles, and the Disciple whom Iesus loued, how he fell into idolatry, and worshipped an Angell, for which he was reproued of the Angell: yet he failed the second time, in giuing diuine worship to a creature, which belongeth properly and peculiarly to the Lord the Creator. Here then is comfort and consolation to all such as grone vnder the burden of sinne, & haue fallen through infirmity into the same sinnes: let not such doubt of Gods mercy, Who is much in sparing sinners, and with whom is plentifull redemption. Psal. 130, 7. Let them not feare the tentations of the diuell, who goeth about like a roring Lyon, seeking whom he may deuoure, 1 Pet. 5, 8, but assure themselues, that albeit with Peter they fall often, yet if with him they repent truely, & weepe bitterly for their sinnes, the Lord is mercifull to forgiue them their sinnes. Not that we should sinne proudly presumptuously, stubbornely, stifly and obstinately against him, that grace may abound, Romanes, chapter 6, verse 1: but if we sinne thorough frailty, he wil not shut vs frō his mercy. The diuell will tempt often, the world allure [Page 794] often, the flesh entise often; so we may fall often through the tentations of the diuell, thorough the allurements of the world, and thorough the entisements of the flesh. If they did draw vs and prouoke vs to sinne but once, we should fall but once; but they are euer at our elbow to worke our ruine, and forsake vs not for euer, as the diuell departed from Christ onely for a season. Luke. 4, 13. But the Lord knoweth whereof we are made, He remembreth that we are but dust: he considereth that wee are but flesh, yea as a winde that passeth and cometh not againe. Psal. 103, 14, and 78, 39. So that albeit we be often ouercome by sin, yet if we often repent and returne vnto him, he is a Father that hath more then one blessing in store, and a liberall giuer that reprocheth no man,Iam. 1.5. and pardoneth those that haue often asked and begged pardon. It followeth.
[Here is neither bread nor water, and our soule loatheth this light bread.] Heere is the sinne of this people: after God had plentifully and aboundantly fed them to the full, they waxe wanton and weary of this food, they account their Manna a vile and contemptible meat, albeit it were most precious, and named therefore,Psal. 78, 25. Doctrine. Naturally we soone waxe wearie, and wanton of Gods gifts. Reuel. 2, 17. Angels food. The doctrine from this corrupt practise, is this; yt we waxe weary, loathe, and contemne Gods blessings, which we seemed at the first with ioy and gladnesse to receiue. We soone learne to contemne, to make little and light account of spirituall and temporall blessings, for this Manna was both. We see this in our first parents, they were compassed with the kindnesse of God, and hedged about with his mercies, yet were not long contented with them, nor rested in them with thanksgiuing, but lusted to taste of the tree of be knowledge of good and euill, and would be as gods, knowing good and euill. Gen. 3, 6. So Esau was the first borne, he should haue delighted therein as in a pledge of Gods fauour, and a mirrour of his great mercy,Ge. 25, 33.44. Heb. 12, 16, 17 yet he grew prophane and secure, he sold the birthright, and contemned the blessing. This Salomon teacheth, Prou. 27, 7. The person that is full, despiseth an hony-combe, but vnto the hungry soule, euery bitter thing is sweet. The like we reade in Moses, Deut. 32, 15. Hee that should haue beene vpright, when he waxed fat, spurned with his heele: thou art grosse, thou art laden with fatnesse: therefore he forsooke God that made him, and regarded not the strong God of his saluation. Thus we see how ready we are to despise Gods graces, and so to come to the very top of iniquity.
Reason 1 The reasons follow to be considered. First, it is not much to be maruailed at, that we wax weary of good things, because we want the spirit of discerning and of iudgement to see into our owne selues. Hence it is, that we hold not on in a certaine and setled course the way of godlinesse which we are entred into. We hault in our iourney, and many waies trip before we come to the end, thereof. And the reason is, because we weigh not heauenly things with the weights of the Sanctuary, but put thē in the partiall and deceitfull ballances of our owne braines, wherby we deceiue our selues, rob God of his honor, & prize the best things at a vile rate, as Christ was valued at thirty pence. Zach. 11, 22. This sencelesnesse & sottishnesse, Christ himselfe checked in the Israelites, saying vnto thē, when he was come neere to the City and beheld it with teares, O, Luke 19, 4 [...]. if thou hadst euen knowne at the least in this day, those things which belong vnto thy peace; but now are they hid from thine eies. Where there is this blindnesse of minde, this security of heart, this want of iudgement to discerne of their estate & condition aright, no maruaile if there be a loathing and leauing of good things, as was among the Israelites in this place.
Secondly, we are so besotted and bewitched Reason 2 with the glittering shew of this world, and of the things in this world, that we haue no leisure to minde the world to come, and are so pampered vp with the peace, and plenty, and pleasures of the world, that as resty horses we spurne against our Creator,Deut. 32, 1 as Moses complaineth, and we heard before. As we are of the earth by creation, so we alway carry a lump of this earth about vs, our hands are full of it, our eyes looke vpon it, our feete tread vpon it, our senses are exercised with it, our talke & communication is vpon it, our hearts are possessed with it, ahd all our life long we dwell vpon it. Seeing therefore this mould of earth & earthly things hath taken such roote in vs, no maruaile if we grow carnal and secure, waxe wanton and weary of the word, and of those waies that leade vnto life and saluation. This doth our blessed Sauiour teach vs, Mat. 13, 22, in the Parable of the Sower, He that receiued the seed among thornes, is he that heareth the word, but the cares of this world, and the deceitfulnesse of riches choake the word, and he is made vnfruitfull.
The vses heereof are, first to shew vs the Vse 1 difference betweene the godly and vngodly. For the godly do magnifie Gods graces, set them at an higher rate, & make a greater reckoning of them then of al earthly things. This appeareth, Mat. 13, 44, 45, 46. The kingdome of God is like vnto a treasure hid in the field, which when a man hath found, he hideth it, & for ioy therof departeth, and selleth all that he hath, and buyeth that field. Againe, the kingdome of heauen is like to a Merchant man that seeketh good Pearles; who hauing found a Pearle of great price, went & solde all that he had, and bought it. Phil. 3, 8, 9. So the Apostle Paul accounteth all things losse, and iudgeth them as dung, that he might winne Christ, & might be found in him; not hauing his owne righteousnesse which is of the Law, but the righteousnesse of God through Christ. But the vngodly despise the graces of God, like the Gadarens, who prefered their swine before Christ, Math. 8, 34, and like prophane Esau, Heb. 12, 16. who for one portion of meate sold his birthright. If they sustaine any damage or losse in their riches, and substance of their house, how are [Page 795] they greeued and vexed? How do they howle and cry out as if they were vtterly vndone? What seeking and searching, farre and neare, is made to finde the same? And they are of such impatiency of spirit, that they are neuer quiet till they haue found the same. What man hauing an hundred sheepe, if hee lose one of them, doth not leaue ninety and nine in the wildernesse, & goe after that which is lost, vntill he finde it? Either what woman hauing ten groats, if she lose one groat, doth not light a candle, and sweepe the house, and seeke diligently till she finde it? Luke 15, v. 4, 8.
But if the gifts and graces of GOD decay in them, if they lose his fauour and louing countenance, if they grow poore and thred bare in spirituall blessings, it neuer troubleth their mindes, it neuer greeueth their hearts, they neuer complaine of any wants: for being wholy earthly, plodding vpon the world like earth wormes, they haue no feeling of the want of heauenly things. Would we therefore know a faithfull man from an vnfaithful? and would we haue some assured marke and token to discerne the one from the other? Marke how they esteeme things that concerne a better life. If they reioyce in the word of God as they that finde great spoiles, if first they seeke the kingdome of God and his righteousnesse, if they labour after the excellent knowledge of Christ, and stirre vp the precious gifts of God in them, we haue vnfeigned testimonies of their vnfeigned faith. But if wee see any contemne knowledge, and despise the graces of God, if we see them tread vnder their feete the sweete blessings of God, as swine do precious Pearles, they giue euident witnesse against their owne soules, and do carry about them in their owne bosomes, a note of horrible prophanenesse.
Secondly, let vs looke carefully vnto our Vse 2 selues, and learne daily to call our selues to a reckoning & account for the benefits of God which haue beene bestowed vpon vs, lest we vnthankfully deuoure and wickedly swallow them vp, forgetting both them and the giuer of them, [...]l. 40, 6. which are moe in number then the haires of our heads. Let vs also learne to feele our owne pouerty and wants. Hunger, we say, commonly is the best sawce; so the surest and fittest remedy to recouer vs of this sin of loathing and discontentment, is to consider our need and necessity of heauenly graces, and what want we haue of the word, which is the food of our soules, sweeter then the hony and the hony-combe, more to be desired then the finest gold yea, then all riches, more precious then Pearles, and all things thou canst desire are not to bee compared vnto it. Psal. 19, 10, and 119, 103. Prouerb. 3, 15.
Now we shall neuer be weary of this our wearinesse and contempt of the best things, vntill we haue learned as new borne babes to desire the sincere milke of the word of God, that we may grow thereby. 1 Pet. 2 [...] 1. Therefore the Prophet calleth such to heare him, Esay 55, 1. Ho, euery one that thirsteth, come ye to the waters, and yee that haue no siluer, come, buy and eate▪ come, I say, buy wine and milke without siluer, and without mony. Hereunto cometh that which Christ proclaimed at the last▪ and great day of the feast, If any man thirst, let him come vnto me and drinke. Iohn 7, 37. This was the affection of the Prophet Dauid, Psal. 143, 5, 6. and 63, 1, 5. I meditate in the works of thine hands, I stretch foorth mine hands vnto thee, my soule desireth after thee as the thirsty Land exceedingly. So thē, when we come to the banquets of God wc he hath furnished for vs, we must come with hungry stomacks, crauing to be satisfied and filled with his dainties. We see when men go to a great feast prepared and prouidedfor them, whereunto they are curteously inuited, they doe not fill themselueS before hand, but come with hunger and desire: so must we do in coming to the exercises of our religion. Seeing then, Wisedome hath built her an house, killed her victualles, and prepared her Table, calling vs to come eate of her meate, and drinke of the wine which she hath drawne, Prou. 9, 1, 2, 5, it is our parts to come to the Word and Sacraments, as to the high ordinances of God with a ready minde, with a thirsty soule, and with a good appetite, that we may be satisfied as with marrow and fatnesse. He affoordeth vnto vs a plentifull allowance,Ps 36, 7, 8, 9. and appointeth vnto vs a liberall diet: hee dealeth not sparingly and niggardly with vs, but inuiteth vs as his guests to good cheare and bountifull prouision of his word, prayer, and Sacraments. If then God haue denied vnto vs this worlds good, that we are driuen to rise early, & fare hardly at home in our owne houses, and sometimes haue scarce a crust of bread, and a pot of water, yet heere is matter of great contentment and c [...]nsolation, that we haue such plenty of spirituall prouision prouided for the soule in the house of God whereby we are nourished to eternall life, and comfortably taught to beare the penury and distresses of the body. A dinner of greene hearbs, and Gods word going with it, are notable sare. For as one saide; The Gospel and browne bread are good cheere.
Lastly▪ Vs [...] consider from this naturall loathing of the blessings and best things of God, why GOD especially punisheth those places and people; euen because they are fallen into a spirituall surfet, as it were into a deadly sleepe and slumber, and are clogged and cloied with the store and plenty of that food which God hath giuen them. When the Gospel was restored to vs againe, as the book of the Law that Hilkiah the Priest found; with what ioy of heart, and applause of the people;2 King. 22, 8. with what comfort and courage was it heard in the beginning? How precious and sweete was it to our taste? How zealous and forward were we in hearing the Lord, and calling others thereunto? But in these dayes, wherein wee haue it continued in plenty and abundance that [Page 796] wee may sit vnder our Vines and Figtrees, conferring and reasoning of the wayes of God, how many loathe it? how many neglect it? how few receiue it? who doth prize it as he ought to do? We are cloyed with the preaching of the word: we are hart-sicke of peace and prosperity. It were an happy and blessed cure to restore vs to the former dayes of our health. This surfet is the common sicknesse, & almost desperate disease of our Land, that all her spirituall Physitions know not which way to turne their hands and their heads to cure & recouer her. Such as once haue taken a surfet by eating any meate, are ordinarily prescribed by the Physition to fast, to bring them to a stomacke and appetite againe: and whensoeuer the body is distempered by repletion, the way to recouer,Fernel de morb caus. cap. 14. is to take the dyet, as the masters of that faculty do affirme. So God, as the chiefe Physition of the soule, when we once begin to loathe and abhorre our meate, and to surfet of the food which he sendeth, bringeth vpon vs most worthily and iustly the famine of his word. And do we not see (if we be not altogether blinded) how hee beginneth now for our sinnes to dyet vs? and many assemblies ranged in goodly order, which made heauen and earth to ring and resound with the praises of God, to be left as sheepe dispersed abroad, and wandring in the Mountaines without a Shepheard? This is that which the Lord long since threateneth to his people, as one of his sorest and sharpest iudgements. Behold, the daies come, saith the Lord God, that I will send a famine in the Land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord: and they shall wander from sea to sea, and from the North euen to the East, shall they run to and fro to seeke the word of the Lord, and shall not finde it, &c. Amos 8, 11, 12, 13. A great & greeuous Thunderbolt throwne downe vpon the heads of all carelesse contemners of the word, they shall haue it taken from them. The childe that is plentifully and fully fed, and hath whatsoeuer he craueth and calleth for, at last waxeth wantō, he beginneth to play & dally with his meat, he breaketh it into peeces, & casteth it to the dogs: therefore it is necessary sometimes that he should be abridged & pinched, and cry heartily for it before he haue it. So doth God deale with vs when the food of his heauenly word is danled and dallied withall, and troden as a vile thing of base worth vnder our vncleane feet, he is constrained to take away the benefit of his word ftom vs, & make vs oftentimes in the anguish of our spirit, to call and cry vnto him in the want of it, before he restore the same vnto vs againe. And yee that are the Lords remembrancers,Esay 62, 6, 7. keepe not silence, and giue him no rest vntill he repaire, and vntill he set vp Ierusalem, the praise of the world. Let vs repent and returne betimes, euē while it is called to day, lest the Gospel be taken away from vs. For as we shewed before, among all sinnes, the contempt of the word is one of the chiefest that cryeth to heauen for vengeance to fall vpon vs. This the Lord Iesus teacheth in many places, Whosoeuer shall not receiue you, nor heare your words, when ye depart out of that house or that City, shake off the dust of your feete: truely, I say vnto you, it shall be easier for them of the Land of Sodome and Gomorrha, in the day of iudgement then for that City. Mat. 10, 14, 15, and 11, 23. Acts 13, 51.
This serueth to comfort the Ministers in the course of teaching, and sheweth how much God esteemeth his Gospel, and striketh a feare into all rebellious contemners of his word. This ceremony of shaking off the dust from the feet vsed among the Iewes, serued to be as a figure of cursing, & as a witnesse against the inhabitants of that wicked place, as if they corrupted the earth and infected the places of their abode with their contagion. The Apostles of Christ were not commanded to vse such a solemne kinde of denunciation and detestation against murderers, drunkards, adulterers, theeues, false witnesses, periured persons, & such heinous malefactors, but against the contemners of the Gospell; which teacheth that God is not more offended with any offence, then with the contempt of his word: therefore he affirmeth, that such shall be more greeuously punished thē the Sodomites, who were destroyed with fire and brimstone from heauen.Gen. 19, 14. This toucheth vs neerely who yet enioy the Gospel, and liue vnder the shadow and protection of it: let vs remember that we are fallen from our first loue and liking of it: let vs repent and do the first works, lest the axe being laid to ye root of the tree, he come against vs shortly, and remoue our candle-sticke out of his place, except we repent from our harts.
[Ver. 6. Wherefore the Lord sent fiery serpents among the people, &c.] Hee sheweth in these words whence the punishment of fiery serpents came vpon them; not by chance or fortune, not from the nature of the soile and wildernesse it selfe, but from God. So then the present iudgement vpon them is amplified by the author, The Lord sent them. This teacheth, that all punishments, diseases, and iudgements of what sort and condition soeuer, are inflicted vpon vs by the hand of God.Doctrine. All punishments and [...] sitations an [...] inflicted vp [...] vs b [...] the ha [...] of God. Whatsoeuer visitations fall vpon vs, and the rest of the sons of men, are laid vpon vs at the will & pleasure of God. This appeareth in Moses, when the old world was not spared, but a generall flood brought vpon the vngodly, God warned Noah to prepare the Arke to the sauing of his houshold, and saide.Gen. 6, 7, 1 [...] An end of all flesh is come before mee, I will destroy from the earth, the man whom I haue created, from man to beast, to the creeping thing, and to the fowle of the heauen. And speaking of the destruction of the Sodomites, (who were exceeding sinners against ye Lord) he saith, The Lord rained vpon Sodome and vpon Gomorrha, brimstone and fire, from the Lord out of heauen. Gen. 19, 24. So [...]hen Abimelech [Page 797] King of Gerar, tooke away Abrahams wife, & afterward was constrained by the hand of God to restore her, it is said, Gen. 21, 17, 18. God healed him and his wife, and they bare childrē, for the Lord had shut vp euery wombe of the house of Abimelech, because of Sarah Abrahams wife. This point is also at large confirmed, Leu. 26, 16, 17. If ye will not obey me, nor do all these commandements, I will appoint ouer you fearefulnesse, a consumption, and the burning ague, the sword, famine, and pestilence to destroy you, and to make you few in number, so as your high waies shall be desolate. It was the Lord that brought the tenne plagues vpon Egypt. [...]od 8, 24. [...]a 11.25, 38. [...]y 45, 7. It is the Lord that smote Nabal that he dyed. It is the Lord that formeth the light, and createth darknesse; he maketh peace, and createth euill. It is the Lord that doth all these things. Finally, there is no euill in the City, which the Lord hath not done, Amos 3, 6. All which things agree fitly with this history in hand, that God sent fiery serpents among his people, and do teach vs, that he is the author of all iudgements & punishments that fall vpon vs, or vpon any of the sonnes of men.
The reasons hereof are euident and apparent. Reason 1 First, afflictions come not vpon vs at all aduentures, they proceed not from the earth, or the ayre, or the heauē, it is the hand of God that lighteth vpon vs for our sinnes. For what can any one or all the creatures of God do of themselues? or what power is there in them to be reuenged vpon vs? This therefore is our great folly, that we vnwise men, gaze about heere and there, wandring vp and down in our owne imaginations, and searching all the corners of our wits to finde out the causes of our calamities out of our selues, and yet all ye while we perceiue not the true and right cause to be in our selues. Whensoeuer a man hath any aduersity, he must looke vp to God, & into himselfe. When we see the ayre infected, it is not so disposed of it selfe. When God sendeth famine, [...], 23. and maketh the heauen as yron, ye ground as brasse, it is not so hardened of it owne nature. When the earth is barren and vnfruitful, it proceedeth not of it owne kind, but we our selues are the cause of all. Whensoeuer therefore we haue wofull experience, and a lamentable feeling of many miseries, we must not cast our eyes hither and thither, but euery man must enter into himselfe, & search out his particular sins, assuring himselfe that God knocketh at the doore of his heart, and thereby prouokes him to consider beter of his own waies. This Eliphaz beateth vpon, Iob 5, 5, 6, 7. The hungry shall eate vp his haruest, and the thirsty shall drinke vp their substance: for misery cometh not foorth of the dust, neither doth affliction spring out of the earth, &c.
Reason 2 Secondly, God worketh out afflictions, he claimeth and challengeth them as his own peculiar worke, that no man should bee able to controule any thing in this world. This the wise man vrgeth, Eccles. 7, 16. In the day of wealth be of good comfort, and in the day of affliction consider GOD also hath made this contrary to that, to the intent that man should finde nothing after him.
The vses of the doctrine are many. First, we Vse 1 learne in all troubles and calamities on vs and those that are ours, to looke vp to God as the chiefe & principall author of them frō whence they come, and vpon our selues and our owne sinnes, from whom they come. It falleth out with many, as it doth with the dog, if a man throw a stone at him, hee runneth eagerly and angerly after it, he falleth vpon it, and biteth it: so do men of this world,Prou. 19, 3, when God any way visiteth them, they looke vpon inferiour meanes, as the highest causes which they can reach vnto, but neuer cast vp their eyes to the Lord, whose hand and worke it is: wheras we are bound to behold the stroke of God in all our distresses. We silly men accuse sometimes heat, and sometimes cold; sometimes drouth, & sometimes moysture; sometimes ye ground▪ and sometimes the ayre; sometimes one thing, and sometimes another thing, to be the cause of our calamitie, but cannot bee brought to finde out the true and proper cause. True it is, the Lord hath secret causes that we know not of, sometimes the manifestation of his owne works, sometimes the triall of our faith; and we must take heed we measure not the greatnesse of the sinne by the greeuousnesse of the crosse,Iohn 9, 2, 3. wherein the Apostles themselues were deceiued. Notwithstanding, the reuealed and originall cause of all calamity, hath his beginning and head-spring from our iniquity, insomuch that if we had in vs no guilt of corruption, we should not taste at all of the cup of affliction. This the Prophet teacheth, Lam. 3, 39. Wherefore is the liuing man sorrowfull? Man suffereth for his sin. And our Sauiour warneth the man that had bene diseased 38 yeares, finding him in the Temple, to consider the cause of his long and lamentable affliction,Iohn 5, 14. Thou art made whole, sinne no more, lest a worse thing come vnto thee: so that this disease was laide vpon him for his sin. He thought himselfe an happy man when he was restored to health. Now lest he should rest therein, the Lord telleth him hee must change his heart, or else God will bring seuen times moe plagues vpon him, according to his sins: though he had bin afflicted many yeares, yet he would make his iudgements vpon him more wonderfull, euen great plagues of long continuance, and sore diseases of long durance. To the same purpose the Apostle saieth, The wrath of God is reuealed from heauen against all vngodlines and vnrighteousnesse of men, which with-hold the truth in vnrighteousnesse Ro. 1, verse 18. Wherefore, euery visitation of God, should be a sermon of repentance, to put vs in remembrance of our sinnes, & to admonish vs, not to sowe vpon the furrowes of vnrighteousnesse, lest we reape the croppe of affliction an hundred fold. Let vs desire God to sanctifie the crosse vnto vs, that it may [Page 798] consume sinne in vs, and prouoke vs to a more holy conuersation.
Vse 2 Secondly, the meditation of this, that God is the author of all afflictions, must teach vs to haue patience in our troubles; not to murmure not to repine, not to grudge when we are vnder the crosse. For seeing God hath visited me with his hand, I must take it patiently, as a dutifull childe beareth the chastisements of his father. This the Prophet practised, as we see, Psal. 39, 9: I spake not a word, but held my peace, because thou Lord didst it. This the Apostle teacheth, Heb. 12, 5, 6. My sonne, despise not the chastening of the Lord, neither faint when thou art rebuked of him; for whom the Lord loueth he chasteneth, and he scourgeth euery sonne that he receiueth. The flesh alwaies seeketh ease, and is ready to be impatient, if deliuerance come not by and by; so that wee must remember from whence our trouble cometh, to asswage the sorrow and bitternesse of our affliction. For this is a great comfort to Gods children, that our sicknesse, yea euery pang & fit of our sicknesse is from God; the manner of it, the measure of it, the time of it, the matter of it, is of God: which giueth good assurance and affiance that God will be mercifull and gracious vnto vs, seeing he striketh vs, that is our Father, and in the stroke (be it neuer so sharp) he cannot forget his former compassions, but he will make all things fall out to further our saluation; neither will hee lay more stripes and strokes vpon vs, thē we shall be able to beare. He will make a way for vs to escape:1 Cor. 10, 13. Psal. 56, 8. Psal. 11, 3. Cant. 2, 6. he will make our bed in all our sicknesse: hee putteth our teares in his bottell: his left hand is vnder our head, and his right hand doth embrace vs. Let vs comfort one another in these things.
Vse 3 Thirdly, it standeth vs vpon, whensoeuer his hand is vpon vs, to seeke to him for health, that smiteth and no man healeth; that maketh the wound, and no man restoreth. We are directed by this consideration, to whom to seek for our recouery; to wit, first to the hand that striketh, and next to goe to mans helpe, which is his ordinance. We must not first seeke to the Physition, as Asa did, 2 Chron. 16, 13, but first be reconciled to God, the chiefe Physition of soule and body, and pray vnto him in our trouble, as Hezekiah did, Esay 38, 2. Let vs neuer looke, that any means (be they neuer so excellent) shall profite vs, and prosper with vs, vntill we be at peace with God, and haue renewed our repentance from dead works for our daily sinnes. This the Apostle sheweth, Iam. 5, 13. Is any among you afflicted? let him pray. This condemneth those that seeke to witches and wizards, and forget the God of their saluation,1 Sam. 2, 6. who killeth and maketh aliue, bringeth downe to the graue, and raiseth vp againe. Let vs thereby be put in mind of our death, which is Gods messenger and serieant to arest vs, and to bring vs into his presence. Let vs euer prepare our selues to depart in peace, cOnsidering that as the home of death shall take vs, so the day of iudgement shall finde vs. Here we repent, or else we repent neuer.Chrys. ho [...] de Lazaro. Basil de moral. 1. Reg. 2. Here is time of changing and turning, but after this life, there is no more place of repentance, but an horrible expectation and fearefull looking for of iudgement, which shall deuoure the aduersaries. The Scripture teacheth, that Caine that euill man, was of euil one and slew his brother: wee may multiply thousands of yeares since he vttered that fearefull and comfortlesse speech,Gen. 4, 13. My sinne is greater then ca be pardoned, my punishment is greater then can bee suffered; yet when Christ shall breake the heauens, and come to iudge the quicke and dead, hee shall appeare no otherwise at the last day, thē as he was taken out of this life. The like wee might say of Esau, of Saul, of Iudas, and of others, who ended their daies in desperation; as they died, so they shall be iudged, & abide for euer after iudgement. As they turned not to God their Creator while they liued, so they shall receiue no ease or alteration in their estate when they are once departed, and haue receiued iudgement: of whom we may say as Christ once spake of Iudas, It had beene good for these men, if they had neuer beene borne. Mat. 26, 24. For not to bee, is ten thousand times better then euer to be in a liuing death, in cō tinuall horrour and desperation, where their worme dieth not, & the fire neuer goeth out.Mark. 9, 4 [...] This was the vse that Hezekiah made of his sicknes, Es. 38, 10, 11: I said in the cutting off of my daies, I shall goe to the gates of the graue, I am depriued of the residue of my yeares: I saide, I shall not see the Lord, euen the Lord in the Land of the liuing, I shall see man no more among the Inhabitants of the world. Wherefore, in sicknesse we are taught to seeke health of God, and to bee put in minde of our mortality.
Lastly, when God hath shewed mercy vpon Vse 4 vs in our deliuerance, let vs spend the residue of our daies in a godly conuersation. It is a common and ordinary matter to make solemne promises and protestations to becOme new men if we recouer. Many do then lament the former errors and ignorances of their life: but when they haue obtained mercy at the hands of God, when they haue found a blessing and beene restored, they become as leud and prophane as they were before. And this moued Christ our Sauiour to exhort the impotent man to sinne no more, lest a more greeuous iudgement were brought vpon him. Ioh. 5, 14. We see how Hezekiah being healed, the third day after he went vp to the house of the Lord to praise him,2 King. 20, [...] Esay 38, 18 & to speake of his goodnesse, who had seene his teares, heard his praiers, and who had remoued his afflictions: The graue cannot confesse thee, death cannot praise thee, they that goe downe into the pit cannot hope for thy truth; but the liuing, the liuing, hee shall confesse thee, as I do this day, the father to the children shall declare thy truth. This duty is required of vs al, when we are deliuered from our sicknesse or sorrow, from trouble & calamity, to be thankfull [Page 799] to God, and mindfull of his mercy. Let euery one examine his owne heart, how he hath practised this duty, & what vse he hath made of his affliction. There is none of vs but hath a blessed experience of Gods goodnesse toward him, hee hath oftentimes preserued vs from dangers, restored vs from sicknesse, deliuered vs from diseases, freed vs from troubles: happy are we, if thereby we haue profited vnto amendment of life, and in the study of godlinesse and be carefull that we fall not backe againe into our former offences. We must not be like to Pharaoh, who returned to his vomit, and the hardnesse of his heart, [...]. 7.13, 14. after hee was freed from the plagues of God, lest with him we be destroyed by the iust hand of God.
[The Lord sent fiery serpents among the people, which stung the people, so that many of them died.] God might haue destroyed these euer-murmuring Israelites by the Canaanites or Edomites their aduersaries; hee hath men and Angels at his booke and commandement to afflict them, and ouerthrow them: but he sendeth stinging serpents which tormented thē, and a multitude of venomous beasts vpon thē, that they might know, that where with a man sinneth, by the same also he shall be punished, as we shewed before.
The Doctrine from hence, is, that GOD hath all creatures in his owne hand, [...]ctrine. [...]d hath all [...]atures, euē [...] [...]malest to [...]ploy in his [...]uce, which [...]ing [...]ent, do [...]euaile. and he armeth them at his owne pleasure to execute his will, and being so imploied, they are of great force. the least, the meanest the smallest of Gods creatures being sent of God, do mightily preuaile to the aduancement of his owne glory & to the destruction of all his enemies. This is plentifully taught in the history of the plagues of Egypt; God did not send out his Angels against them, nor leauy an hoast of horse-men and foote-men, but he sent an army of lice, of frogs, of flies, and these were confessed to be the finger of God, Exod. 8, 6, 16, 19, 24, and were able to daunt and bring downe all the pride & presumption of the Egyptians. So when God would plague the Philistims, who had destroyed his people, taken the Arke of God, and blessed their Idols for the victory,Sam. 6, 5. he sent a multitude of Mice that destroyed their Land, to the ende they might learne to giue glory vnto the God of Israel, and acknowledge the plague to proceed from him. Thus likewise when the Assyrians, brought into the Cities of Israel, worshipped not God aright, but made them molten Images, and serued all the hoast of heauen, 2 King. 17, 25, he sent Lyons among them which slew them. When Herod had stretched out his hand to vexe certaine of the Church, Acts 12, 1, 2.23. had killed Iames, and put Peter in prison, intending after the Passeouer to bring him forth to the people, the Angell of the Lord smote him, because he gaue not glory vnto God, so that he was eaten of wormes, and gaue vp the ghost. The Scripture is full of such examples, how God destroyed the olde world with waters, Gen. 7, 41, Sisera and his army with the Riuer Kishon, that ancient Riuer,Iudg. 5, 21. the Riuer Kison, when the Stars fought in order against Sisera. Albeit we say in a common Proue [...]be, As weake as water: yet it was strong enough, and it is still strong enough (as wee see by experience in such floods and inundations as pleaseth God to send) when he armeth it against his enemies, whereby hee taketh away the fruites of the earth, wasteth the increase of our cartell, casteth downe our houses and dwelling places, and sweepeth away (as with a beesome) the Inhabitants of the earth.Gen. 19, 24. Sodome and Gomorrha were consumed with fire and brimstone from heauen. All these things as examples of Gods iudgments teach vs, that he need not march against vs in his owne person, or set vpon vs with millions of his Angels, or assault vs with an hoast of men; he can send out the smallest and silliest of his creatures to our destruction, and make the least and lowest of them accomplish the greatest works, so often as it pleaseth him.
This appeareth by sundry reasons. First, all Reason 1 power is of God, who as he saueth with many or with few so he destroyeth with many or with few;1 Sam. 14, 6, & 17, 47. with the strong, or with the weake▪ with reasonable creatures, or vnreasonable, with liuing things, or wanting life. The meanest and basest haue power enough, the most contemptible haue force and might enough to hurt, to punish, and to destroy, when God vseth their seruice; neither can any flesh resist them with all their craft and cunning, they are able to cast downe our high lookes, when we swell in pride against him. So then, whatsoeuer the meanes are, the power of then is of God, Ezek. 5, 16. When weake man taketh vp any weapon into his hands (though without sense & life) whē he shooteth an arrow, draweth a sword, throweth a dart, or pusheth with the Pike, we see oftentimes great and deadly effects to follow. How much more whē the strong God armeth himselfe with any of his creatures, shall hee be able to ouerthrow his enemies, and to bring strange things to passe?
Secondly, it pleaseth God to imploy, and Reason 2 set on worke contemptible and base things, to vse foolish things to confound the wise, & to chuse weake things of the world to ouerturne mighty things, yea,1 Cor 1.27. vile things of [...]he world, and things which are despised, hath God chosen, & things which are not, to bring to nought things that are; to daunt pride by weaknesse, and glory by shame, and honour by dishonour, that no flesh should reioyce an his presence. It more fretteth and galleth an high minde to be crossed and countermanded by meane things, then by things of reckoning and account. Wee see this in the example of Abimelech, Iudg. 9, 54. who being wounded by a woman, besought his seruant to slay him, rather then it should be said, that a woman had slain him. It had bene an easie thing with the Lord, whē [Page 800] in the Land of Egypt he turned the dust of the earth into Lice, to haue turned it into Lyons and Beares, into Wolues & Tygers, of strange greatnesse, and cruell fiercenesse; but it pleased him rather to deale in this manner, the more to pull downe the mighty, and to scatter the proud in the imaginations of their heart.
Thirdly, he is the Maker and Creator of all Reason 3 things, so that they are not only his creatures, and the workmanship of his hands, but his seruants and souldiers, to serue him, & fight his battels against his aduersaries, such as all vngodly persons are; he is the Generall of this army, and therefore is called, The Lord of hosts, Esay 1, 9, hauing these as his serieants and attendants to do his will. When he saith to his army goe, it goeth; or come, it cometh: or do this, by and by it doth it.
The vses remaine to be considered. From Ʋse 1 hence we learne, that the power of God is absolute and infinite, without limit or restraint, who is able by an army of meane creatures, to put vs to foyle & flight, whatsoeuer our might and manhood be we boast of. What? hath not God, men and Angels to command? Yes, yes, he hath them all at his pleasure to bee imploied. But he needeth not to arme the sonnes of men, or troopes of Angels, if he do but hisse or whistle for any of his creatures, they come foorth with store & strength out of their places against vs; as it were in battaile aray. This the Prophet Ioel teacheth, chap. 1, verses 3, 4, 19, 20. So then, we must learne to acknowledge the great power of God; who gouerneth all things in heauen and earth to work his will. For as the Prophet saith, Psal. 94, 9. Hee that made the eye, shall not he see? or the eare, shall not he heare? So may we in like manner reason: He that giueth power, shall not he haue power? He that putteth strength into his creatures shall not he be armed with strength himselfe? Now, wee haue already declared, that what force and might soeuer is in any of his creatures, it is a sparke of his flame, it is an arme of his sea, it is a gift of his treasures, & therefore we are bound to acknowledge and confesse, to beleeue and to rest in his power that doth terrible things, for his owne Names sake.
Ʋse 2 Secondly, we are taught heereby to stand in feare of God,Mat. 8, 26, 27. to tremble vnder this mighty Commander of sea and land, and to beware we do not teaze with him, or prouoke him to anger & indignation against vs, seeing he hath so many royall Camps of armed souldiers in readinesse, to be reuenged of vs, & to destroy vs, when, and how, and where it pleaseth him. He is able to cut vs downe as grasse, to blow vs away as dust, to sweepe vs away as dung, & to tread vpon vs as wormes of the earth: he needeth no weapon for the matter, hee can scatter vs as chaffe before the winde, he can make the least dust to be our death, and the smallest vermin to be our destruction. If he arme the silly & simple flye, it is able to work out our confusion, and is farre aboue our power to encounter and buckle withall. These are the men of war that God chuseth to wage battell for him, and to pull downe the hautinesse of our hearts. Let vs profite to humility, and stoope downe vnder his hand. He can as easily send strange plagues, strange diseases & mortality among vs, as hee in former times hath done. This the Prophet Ieremy teacheth, chap. 5, 21, 22, 24. Heare now this, O foolish people, and without vnderstanding, which haue eyes and see not, which haue eares and heare not; feare ye not me, saith the Lord? Or will ye not bee afraid at my presence? which haue placed the sand for the bound of the sea, by a perpetuall decree that it cannot passe it, & though the waues thereof rage and rore, they cannot preuaile or passe ouer it.
Lastly, this teacheth, that none can escape Ʋse 3 iudgement, and though hand ioyne in hand, the vngodly shall neuer go vnpunished. For as it ministreth comfort to the faithfull in all dā gers to put their trust & affiance in God, who hath so many souldiers and seruants to protect and defend them; so on the other side it assureth tribulation and anguish, death and destruction to euery soule that doth euill. Looke how many creatures he hath, so many meanes he hath to destroy vs, and we cannot escape if we be at warre and defiance with him. If God be on our side, who shall be against vs? Rom. 8, 31. But if he bee against vs, what creature shall stand with vs? Nay, what creature is not armed against vs? If God bee our enemy, nothing in heauē or earth can shew vs any good, or be in league and friendship with vs, but is ready to bid vs battell, and to proclaime open warre against vs. Therefore the Prophet saith, God is iealous, and the Lord reuengeth, Nah 1, 2, 5, [...] he will take vengeance on his aduersaries, and heere serueth wrath for his enemies: the Lord is slowe to anger, but he is great in power, and will not surely cleere the wicked: the Mountaines tremble, and the Hils melt before him, the earth is burnt at his fight, yea the world & all that dwell therein: Who can stand before his wrath? his wrath is powred out like fire, and the Rockes are broken by him. If a man were compassed about with thousands of his enemies, and hemmed in on euery side with a mighty hoast ready to draw their swords, and discharge their Ordinance at him, would hee not despaire of deliuerance, and put his soule in his hand as the Prophet speakes? This is the estate of all naturall and wicked men. All creatures aboue their head and vnder their feete, on the right hand, on the left hand, and round about them, before them and behind them, are set against them, & haue made a generall conspiracy against them. It were a vaine hope and foolish presumption for such a prisoner to dreame of freedome & deliuerance. The murther of Abel lying heauy vpon the heart and conscience of Caine, Gen. 4, 1 [...]. made him stand in feare of euery creature that came to meete him, or ouertooke him. If then we would be at peace with the creatures, and finde peace in our own selues, which passeth all vnderstanding, labour [Page 801] first of all to be at peace with God. Let him haue no quarrell or controuersie against vs. Let vs send out an Embassage of peace, [...]14, 32. and hang out of our hearts a flag of truce, that he may call backe his army from pursuing of vs. If he once blow the retreate, all his souldiers retire, they are all able to doe vs no hurt, the stones of the streete shal be in league with vs, all creatures shall serue them that serue the Lord. Seeing therfore, the least of Gods creatures are made by him too strong for a kingdome, who shall bee able to resist his power? Seeing in his wrath he can arme all the creatures in heauen and earth against vs, the meanest whereof is aboue our strength, what vain hearts haue we in our brests, and what wicked tongues in our prophane mouthes, to thinke and speake it, that we will shift well enough with his iudgements? Let vs shake at his infinite power betimes, lest the fire of his iealousie burne against vs, and it cannot bee quenched. Let vs tremble at our security and presumption, that haue taken hold vpon vs, lest the guiltinesse thereof shake and shiuer vs in peeces for euermore, seeing he bringeth out his armies by number, & calleth them by their names. Esay 40, 26.
[Verse 7. Then the people came to Moses, & said, We haue sinned, for wee haue spoken against the Lord and against thee.] Marke heere, how the Israelites seeke helpe and succour of Moses. A man would haue thought, that this rout of Rebels, of all other would not haue gone to Moses, nor haue stooped downe to him, whom before they had contemptuously scorned, contumeliously abused, and despitefully spoken against; yet in their misery they making a vertue of necessity, come with one accord to Moses to be helped & succoured, to be releeued and praied for; they can finde no comfort nor remedy but in him. We learne from hence, [...]trine. [...]ked are [...] driuen [...]eke helpe [...]e [...]godly [...] they [...] despised this doctrine; Such as are disobedient & wicked, are oftentimes driuen to seek comfort and helpe of the godly, whom they haue scorned and derided, reuiled and spoken against I say, vngodly men, and such as blaspheme God, and are enemies to God and to his seruants, are many times inforced and constrained to sue to them whom they haue despised, and to seeke to them in their necessity and extremity, when they are in affliction, and the hand of GOD is any wayes heauy vpon them. This appeareth in many places of the word of God; Abimelech hauing taken the wife of Abraham, and wronged him in the most precious part of his possession, [...] 20, 7, 17. standeth in need of his praier, that he might liue, & bee healed of the diseases that God had laide vpon him and his people. In like manner Isaac was hated of the Philistims, they enuied his riches, they stopped his wels, they oppressed him with iniuries, and banished him their country: and yet behold, they are constrained immediately to seeke peace of him, and to make a couenant with him, so that albeit they hated him, and put him away from them, yet the King & his Captaine are glad to come vnto him, Gen. 26, 24, 25, 26. For they feared him, and saw certainly that the Lord was with him. The like submission we see in Pharaoh, albeit he hardened his hart, and often had contemned and reuiled Moses, yet in the greeuousnesse of the iudgement, he sendeth for Moses and Aaron, and saith, I haue now sinned: the Lord is righteous, but I and my people are wicked; pray ye vnto the Lord for mee, that there be no more mighty thunders amd haile. Exod. 9, 27, and 11, 8. Such an example is recorded, 1 Kings 13, 4, 6, touching Ieroboam, who albeit he regarded not the word of the Prophet, but raged against him, and stretched out his hand from the Altar, saying Lay hold on him: yet when his hand was dryed vp, so as he could not pull it in againe vnto him, he humbled himselfe greatly in the present feeling of this punishment, and besought that Prophet to pray to the Lord his God, and make intercession for him, that his hand might be restored. Thus Saul seeketh to Dauid, 1 Sam. 24, 21, 22. Belteshazzar to Daniel, Dan. 5, 12, 13. Zedekiah to Ieremy, Ier. 37, 3. The foolish virgins to the wise, Mat. 25, 8. Haman had conspired the destruction of the Church, and thirsted after the bloudy massacre of the Saints of God, (whose death is precious in his sight) yet in the end he saw mischiefe prepared for him, & he stood vp to make request for his life vnto Queene Ester, chap. 3, 9, and 7, 7. Thus the saying and sentence of the wise man is verified, Prou. 14, 19. The euill shall bow before the good; and the wicked at the gates of the righteous.
Neither let vs doubt of this truth, or greatly maruaile at it. For God hath planted & imprinted Reason 1 such a maiesty in the person of those that are vnfainedly godly, & truely religious, that the most desperate and despightfull wicked men feare their faces, and reuerence their presence. If then the vngodly feare them, it is no great maruaile, though they fal downe before them many times in submissiue manner. But the vngodly do often feare them, therefore it cannot seeme strange vnto vs, if they do some reuerence vnto them. This we see in Herod, Mark. 6.20. He feared Iohn, Acts 4, 21, and 5, 26. knowing that he was a iust man, and an holy, and reuerenced him; and when he heard him he did many things and heard him gladly. So when the people saw how God heard the prayer of Samuel, they feared Samuel exceedingly. 1 Sam. 12, 18. Such is the force of innocency, that it conuinceth the enemies in their owne consciences, and driueth them to do homage, and vaile their bonnet to the seruants of God.
Againe it is the will of God, that all such Reason 2 as humble themselues, should be exalted, and the lowly in heart should be aduanced: so also such as exalt themselues, should be brought low; and therefore it is no maruaile, if GOD euen in this life doe many times for the manifestation of his mercy and iustice, lift vp the [Page 802] heads of his owne children,Luke 14, 11. & cast downe the wicked vnder their feet. Hence it is, yt Christ Iesus was so much delighted with this sentēce so often repeated by him in the Gospel, Whosoeuer exalteth himselfe, shall be brought low, but he that humbleth himselfe shall be exalted, Math. 23, 12. Luke 18, 14.
Vse 1 Now let vs make vse of this doctrine. First, seeing the vnfaithfull be oftentimes constrained to sue to the faithfull for their helpe, as the rich glutton did to Abraham; let vs all learne to plant true godlinesse in our hearts, and to turne to the Lord with all our soules, that we may haue our part and portion in this preheminence: and let vs walke worthy of our places, and of this priuiledge, honour, and dignity. Seeing almighty God maketh vs spirituall Kings to rule and reigne,Reuel. 1, 6. and often subiecteth the wicked vnder vs, let vs not be slaues to our owne lusts and corruptions, but rule with authority and dominion ouer them, and labor to subdue sinne vnto vs. We see the Princes of this world will not dishonour and debase thē selues with base Offices. We are Kings and Princes to God in this life, let vs then walke worthy of this dignity, as the Apostle vrgeth this duty from vs, 2 Thess. 1, 10, 11. The Lord shall come to bee glorified in his Saints, and to bee made maruailous in all them that beleeue in that day: wherefore, we also pray for you alwaies, that our God may make you worthy for this Calling, and fulfill all the good pleasure of his goodnesse, and the worke of faith with power. Where we see, that after he had set downe the great glory that belongeth to Gods children at the comming of Christ, he exhorteth them to walke worthy of their calling, seeing it shall be glorious with Christ, and the vngodly shall be brought to vtter shame, contempt, dishonour, reproch, & confusion. There is no way to bring any to true honour, but to purchase to our selues true godlinesse. Therefore the Lord said, 1 Sam. 2, 30. Them that honour me, I will honour, and they that despise me, shall be despised. Old age is rightly honourable, but it must bee found in the way of righteousnesse. Prou. 16, 31. This we see to haue beene in Iob, chap. 29, 7, 8. When I went out to the gate, euen to the iudgement seate, and when I caused them to prepare my seate in the streete, the young men saw me, and hid themselues, and the aged arose and stood vp, the Princes staied their talk & laid hand on their mouth. Loe, thus shall they be honoured that feare the Lord: and therfore blessed is the estate & condition of the godly.
Ʋse 2 Secondly, seeing the wicked (euen in this life) are vrged to seeke mercy at the hands of godly men, so that God here vpon earth bringeth downe their heads, that before were lifted vp in great pride: how much more shall this be verified in the life to come? when the redemption of Gods children draweth neere, their happinesse shall be perfected; then they are appointed to triumph, and to haue the victory ouer all their enemies, & tread the wicked vnder their feet. For the true children of of God shall rule and ouer-rule the world, and shall trample vpon the kingdome of darknes, ouer hell, death, damnation, the diuell, the reprobate, & whatsoeuer setteth it selfe against their peace. This the Lord from the beginning taught the Church, Gen. 3, 15. He shall breake thine head, and thou shalt bruise his heele. The diuell shall tempt Christ, & assault his members, but not ouercome them: whereas Christ shall conquer the power of death, and make his children partakers of his victory. And the Apostle Paul confirmeth the same, Rom. 16, 20. The God of peace shall tread Sathan vnder your feet shortly.
Wherefore, albeit there bee in this life and wicked world, many beastly minded men, that spread their armes far and neare, & seeme euen to dazle the eies of others, through their riches, honors, power, friends, aliance, might, credite, possessions, & dominion ouer others, so that none dare mutter a word against them; yet the time is appointed & cometh quickly, that the godly shall sit in thrones of glory, & iudge these wicked wretches that haue beene enemies to the Church; they shall stand at the bar like poore caitiffes, and receiue frō Christ and his Saints, the sentence of condemnation, as 1 Corinth. 6.2, 3. Paul calleth the Saints of God to consideration of this prerogatiue, and checketh them, that they would submit themselues to the vngodly, Doe ye not know, that the Saints shall iudge the world? If the world then shall bee iudged by you, are yee vnworthy to iudge the smallest matters? Know ye not, that we shall iudge the Angels? How much more, things that pertaine to this life? If then the Lord bring the wicked downe, and make them stoope to his seruants in these dayes of their pilgrimage, wherein iniquity is often aduanced, how much more shal we see our desire vppon our enemies, when Christ which is our life, shall appeare?Col. 3, 4. 1 Iohn 3, [...] for then we shall appeare with him in glory, and bee made like vnto him, and see him as he is. This the Prophet assureth the Church, Mal. 4, 2, 3. Albeit therefore we be persecuted & pursued in this life, and finde no rest or refreshing any where, yet there shall be a sudden change of our condition, when we shall triumph with Christ, ouer all principalities and powers, that lift themselues vp against God, who shal [...]ue shame and contempt powred vpon them. The coming of Christ shall lighten things hidden in darknesse, and make a manifest difference betweene the godly and the vngodly. Let vs waite for his glorious appearance: let vs hold fast till he come that which we haue, that no man may take away our crowne. This Christ our Sauiour (who hath ouercome the world) assureth, Reuel. chapter 2. verses 26, 27. Hee that ouercommeth and keepeth my worke vnto the end, to him will I giue power ouer Nations, and hee shall rule them with a rod of iron, and as the vessels of a Potter, shall they be broken. And the Apostle Peter assureth vs, that the Lord is not slack of his coming (as some men count slacknesse) but is patient [Page 803] toward vs, that we should not perish, but come to repentance. But the day of the Lord will come as a theefe in the night, [...]. 3, 8, 9, 10 in the which the heauens shall passe away with a noyse, and the Elements shall melt with heate, and the earth with the works that are therein, shall be burnt vp. Then woe shall be to the wicked, then they shall be cast down, and neuer be able to rise againe: then they shall howle, and weepe, and lament, and neuer bee comforted againe: whereas the godly shall lift vp their heads, because their redemption draweth neere, When it shall be a righteous thing with God to recompence tribulation vnto them that trouble you, but to you which are troubled, rest with vs, when the Lord Iesus shall shew himselfe from heauen with his mighty Angels. 2 Th. 1, 6. This therefore is a great comfort vnto vs, & giueth peace to our soules, that he will deale with all the vngodly, as Ioshua did with the Kings which he had conquered and subdued in battell. For he commanded them to be brought out of the Caue where they were hidden, and called for all the men of Israel, and saide vnto the chiefe of the men of war which went out with him; Come neere, set your feet vpon the necks of these Kings, and they came neere and set their feete vpon their necks: and Ioshua said vnto them, Feare not, nor be faint-hearted, but be strong and of a good courage, for thus will the Lord do to all your enemies against whom ye fight. Iosh. 10, 24, 25. So wil Christ Iesus deale with al our enemies, who is the Captaine of the Lords host, he will poure shame and contempt vpon them, and therefore let vs not stand in feare of them, to turne out of the right way, and to forsake our profession, but be stedfast and vnmoueable, abounding alway in the work of the Lord; forasmuch as we know that our labour is not in vaine in the Lord. Thus if we be faithfull to the death, we shall receiue an incorruptible crowne of glory.
Vse 3 Lastly, obserue and marke how God magnifieth the Ministry, and is able to enforce the wicked to the acknowledgement of himselfe, and the true Ministers of his word: and let this comfort vs in the midst of all contempts and disgraces of our God, of our religion, of our faith, and of our persons. Ah, we Ministers despised by prophane men, let vs marke and consider this, and lay it vnto our hearts: let vs beare their contempts & contumelies thrown vpon vs. In their extremities they shall acknowledge vs, they shall reuerence our Calling, they shall magnifie our Office, our Ministery, and Doctrine, they shall iustifie vs & desire our prayers, they shall stoope, they shall stoope when it pleaseth God. And let this suffice all true Teachers & Preachers of the Gospel of Christ, that the power of the truth is such, as that it maketh the enemy bow ye knee vnto it, which before seemed to haue no ioynt to bend. This is the time which the Lord hath made, let vs reioyce and be glad in it, when he giueth vs a comfortable experience of this doctrine, that the enemies of God and our enemies are driuen to resort and repaire vnto vs: and such as made iestes and songs of the word and of the Ministers of the word, cry out, O, Ezek. 33, 31. how beautifull are the feete of them which bring glad tydings of good things? Rom. 10, 15. There is none of vs all poore contemned men, that labour in sincerity in the vineyard of God, & beare the burden of the worke and the heate of the day, but sometimes God lifteth vp our heads, and honoureth vs in the world, that we should not sinke downe vnder the burden; and maketh our mortall and greatest enemies, beseech vs to be good vnto them, and to helpe them in their extremities. The people of Israel despised the ministery of Samuel, & would not hearken vnto him; but when they saw the lightning, and heard the thunder, and felt the raine at that vnseasonable time, They feared the Lord and Samuel exceedingly, and they saide vnto him, Pray for thy seruants vnto the Lord thy God that we die not. 1 Sam. 8, 7, and 12, 18, 19. Let this profitable meditation of Gods mercy toward vs, deuoure and swallow vp all disgracing and defacing of our Ministery, and teach vs to waite patiently vpon the Lord, who,Prou. 16, 7. whē the waies of a man please him, will make his enemies to be at peace with him, and alter their hearts as pleaseth him. This is a very great dignity and high priuiledge that God bestoweth vpon his poore and contemptible seruants, reprochfull in the world,1 Cor. 4, 9. a gazing stocke to the wicked, accounted as the off-scouring of the earth, a wonder to men and Angels: this is their honour and preheminence, they are magnified of God, and respected of the wicked in their manifold miseries, when God toucheth them in body, or afflicteth them in minde, or punisheth thē in goods, or layeth his hand vpō such as neerely concerne them in the flesh. Excellent then is the estate of Gods children aduanced by him, and a great honour vnto them, that their enemies are brought vnder them, & are made to sue vnto them. God is able to deliuer them from contempt, and to giue vs for the truths sake a due regard and reuerence when he will. So he magnified the ministery of Moses and Aaron (as we heard before) when Pharaoh could finde no comfort in his inchanters and sorcerers, nor any helpe in his gods or Idols,Exod. 9, 28. he is forced to seeke comfort & help of those despised Ministers & messengers that were before hated of him: for Moses must pray vnto God for him. So he magnified the ministery of his Apostles, so that the stubborn and stiffe-necked Iewes, that could not abide the Gospel, nor the Preachers of the Gospel, being wounded in conscience, came to Peter and the rest of the Apostles, saying, Men and brethren, what shall we do? Acts 2, 37. The laylour, mentioned in the 16 of the Acts, v. 26, 27 29, put the Apostles into close prison, & made their feet fast in the stockes: but when ye earth quaked, the prison doores opened, and euery mans bandes were loosed, when once hee was waked out of sleepe, and his conscience out of [Page 804] security, he called for a light, & leaped in, he came trembling, and fell downe before Paul and Silas, & could finde no comfort but from them whom before he had cruelly entreated, nor recouer himselfe from the gulfe of desperation into wc he was entring, but by their blessed ministery, who ministred a word in due season to ye weary soule, to the heauy heart, and to the conscience burdened and oppressed with sin. So he magnified the ministery of Iohn the Baptist, who was reuerenced of the couetous Publicanes, of the violent souldiers, and of the mercilesse people,Lu. 3.10, 12, 14 so that they demanded of him, What shall we doe? Thus hath God dealt from time to time, compelling the wicked to know and to acknowledge his faithfull Ministers to his great glory and our endlesse comfort. It is a vaine & needlesse feare in many, that feare the fall and decay of the Ministery, & the vtter ruine and ouerthrow of the Ministers of the word. There are many trades of this present life, that will neuer decay nor weare out of vse. So long as building, planting, sowing, and tilling of the ground are in request, there will be vse of the builder, of the planter, of the husbandman. Who feareth the contempt of haruest men in the time of haruest? Who feareth the discharge of watchmen, while the City is besiedged? Who feareth yt no reckoning will be made of Shepheards, so long as there are sheepe to be attended, and wolues to bee feared? The Ministers are the Lords builders, the people are his building: the Ministers are his husbandmen, the people his husbandry: the Ministers are the Lords haruest men, the people his haruest to bee gathered into his barne. This the Apostle teacheth, 1 Cor. 3, 9, & Christ our Sauiour, Mat. 9, 37. So long therefore as God hath a Church to bee builded, a Vineyard to be planted, a Field to be tilled, a Flocke to be watched, an Haruest ripe and ready to be reaped, we need not to be afraid of the decay and downefall of the Ministery. For so long as men haue soules to be sued, the meanes of saluation shall be continued. We see this in the history of the Acts, how diuersly it pleased ye Lord to dispose of this his ordinance. Where he had no people to be called, he suffered not the Apostles to go thither:Acts 18, 10, 11 but where hee had much people, there he commanded thē to labor more, and to tarry longer, and suffered them not to depart so soone as they would. Wherefore, let vs bee bold and constant in the worke of the Lord, and not feare to labour in his Vineyard, knowing that our worke shall not be in vaine, & assuring our selues, that he will hold vp our heads whom we serue, and maintaine his own ordinance vnto the coming of Iesus Christ.
[We haue spoken against the Lord, and against thee, we haue sinned.] The people of Israel being brought to true repentance by ye former iudgment of the fiery serpents, do not content thē selues to confesse their sins in generall, saying, We haue sinned; but they acknowledge the particular offence that had brought vpon them yt particular iudgement. As then they felt the iudgement in particular, so they haue a feeling of their speciall and particular sin.Doctrine. We must w [...] nesse our repentance by acknowledging our par [...] cular sins th [...] trouble vs. This teacheth, that howsoeuer we are to repent & craue pardon generally for generall sins & vnknown sins, yet we most be most pressed & perplexed, touched and greeued with particular sins. This truth appeareth liuely in ye practise of Naamā, who being won to the faith by the experience which he had of the mercy & power of God, as also the Ruler was by the myracle shewed vpon his sonne, Ioh. 4, 53, he was touched with a feeling of his former idolatry; and confessed his great blindnesse in the corrupt worship of false gods. Hence it is that he desireth God to be mercifull vnto him, that in going with his master into the house of Rimmon, 2 King [...] 5, 13 and he leaning on his hand, he had worshipped that Idoll, to the dishonour of God, and the wounding of his conscience. The words themselues will naturally beare this construction. For we must vnderstand them of the time past, not of the time to come: of his crauing pardon for that which he had done, and not for that he would do. He was a true conuert, and testifieth his conuersion by acknowledging his former impiety, and promising to forsake the same, and to worship the true God hereafter. This is indeed true repentance, whē we are ready and willing to acknowledge those particular sins and trespasses that lie heauy vpon the conscience, and haue called downe particular iudgements vpon vs. We haue a notable patterne of this kinde of repentance in the Prophet, Psal. 51, 1, 14: thus do the people of Israel deale in their conuersion, 1 Sam. 12, 19, and many others. 1 Tim. 1, 13. 1 Cor. 15, 9. Acts 2, 23. Luke 19, 8.
The reasons. First, because repentance onely Reason 1 made generally & confusedly for knowne sins, is neuer true repentance, but a common & hypocriticall repentance of one resolued and setled to continue in sin, & not yet touched with a true feeling thereof. True it is, for secret and vnknowne sins, which we in weaknesse & ignorance commit, the Lord accepteth a general confession, as we see in the practise of the Prophet Dauid, saying, Who can vnderstand his faults? Cleanse me from secret sins, Psalm. 19, 12. Thus did the rest, no doubt, of the godly deal, & such an acknowledgment of their vnknown sins (which they tooke not to be sins) did they make in a general manner, which were hidden not onely from other men, but euen from thē selues. This we may say of their polygamy or their marrying of many wiues, and other their dail infirmities.
Secondly, we must make a particular account to God at the houre of death, when we Reason 2 must pleade guilty or not guilty at his bar. A generall reckoning and account will not then be taken, neither will the Lord set before vs grosse summes, but the account shall be made of specials; which may cause the stoutest and strongest men to tremble and quake for very feare of that day. All the sinnes of thy former [Page 805] life shalbe represented before thee, like [...] squadron of enemies ready set in battell aray to assault thee, & to giue in euidence against thee. This is taught and witnessed vnto vs by the Apostle Iohn, describing the manner of iudgement to which we shall be summoned, Reuel. 20, 12. I saw the bookes opened, and the dead were iudged of those things which were written in the bookes, according to their works. It standeth vs vpon in regard of these bookes, to make vp our bookes, and to looke to our reckonings, forasmuch as we must gaue an account of our stewardship, Luk. 16, 2.
Let vs now make vse of this doctrine. First, Vse 1 we learne from hence, that it is not enough to say, we are sinners, and so to cry God mercy for a pa [...]g or a brunt and so away, or to desire God to forgiue vs our sinnes; but we must vncase our selues, and vncouer our particular trespasses, if we would haue God to couer thē with the precious garment of Christ. If a sicke man come to the Physition, and onely tell him he is sicke, and neuer shew him his particular greefe and disease that troubleth him, in what part he is pained, and in what sort he is taken, he can neuer look to be cured and restored to health. If we come vnto God, the Father of spirits and Physition of soules; and onely say, We haue sinned, we cannot assure our selues of pardon. We declared before, that we must cō fesse our vnknowne sinnes generally, but our knowne sinnes we must confesse particularly, without any excuse or defence, without any hiding or diminishing of thē; as the same Prophet doth after he had sinned in numbring of the people, I haue sinned greatly, because I haue done this thing, [...]hro. 21, 8. &c. Wherfore [...]t standeth vs, vpon with great greefe & heauinesse of heart, to confesse our speciall sinnes & to giue sentence against our selues, and to pray with earnestnes of spirit as for life and death, for the pardon of our offences which we haue committed at such and such times, in such places, with such persons and in such manner: otherwise our repentance is only in shew, and for fashion sake, which is neuer acceptable to God; being done in hypocrisie, and without a conscionable feeling of sinne in the soule.
Vse 2 Secondly, this particular confession ouerthroweth and ouerturneth sundry corruptions and abuses in the case of repentance. It condemneth all impenitent persons, such as liue & continue, in one estate, neuer sorrow for any sinne, neither at any time turne from it, neither haue any feeling or [...]eefe for sinne, neither know what it meaneth. This is a dangerous estate and a most perilous iudgement. For as a sick man is then most dangerously sick when he hath no feeling of his sicknesse, and is ready to say, he is well, and hath small sense or none at all of any paine or perill: so sinfull man is then in greatest misery by reason of his sinnes when hee thinketh himselfe to bee no sinner. Such one is farre off from mourning & sorrowing for sinne, from turning from them and returning to God, seeing be taketh himselfe to be in good [...]ase and to stand in need of no repentance. Such were the Pharisies in the dayes of Christ, whom he reproueth, Mat. 9, 12, 13. Besides, it cōdemneth ceremonial repentance, which carrieth an outward shew of dying to sinne, but is separated from the inward truth of a sound heart. Thus Saul repented, 1 Sam. 15.74, and 26, 21, and 24, 17, 18. And Ahab rent his clothes, but not his heart, hee fasted from food, but not from sinne, 1 Kin. 21.27.29. Thus the hypocrites repent, mentioned in the Prophets, when a man afflicteth his soule for a day, Esay 58, 5. Mic. 6, 7. and boweth-downe his head as a bulrush, yet looseth not the bondes of wickednesse: and therefore immediately afterward, he imbraceth his former sinnes, and returneth to his old wayes, as Phazaoh did: who being annoied with the frogs, smitten with the haile, terrified with the thunders, troubled with the grassehoppers, pestered with the flyes, disquieted with the darkenesse; this was the euen [...] and issue of all, as soone as he had rest giuen vnto him, he hardned his heart, and hearkened not vnto the Lord. This is the common sicknes of the common repentance, that men ordinarily practise in these daies, whereby they deceiue themselues and their owne soules, dealing in hypocrisie & dissembling with the Lord, catching at the shadow instead of the body, & resting in shewes instead of the substance. Lastly, it condemneth all such as haue hardened their hearts in sinne, and are growne therby to be past feeling, such as cannot discerne betweene good and euill, nor tremble at Gods iudgements, but draw sin [...]o themselues as it were with cart-ropes; and worke all vncleannesse euen with greedinesse. These haue their conscience seared with an hot Iron, and it accuseth them not for any sin, but bringeth them into a reprobate minde so that they are so farre from confessing their proper and particular sinnes, that they haue no sense or remorse of any sin, but are full of all wickednesse and vnrighteousnesse.
Lastly, it behooueth vs to search out our waies, to see what we haue left vndone, and Ʋse 3 what lyeth most vpon our consciences, and especially bewaile the same; otherwise there is in vs no sound conuersion. This the Prophet testifieth, Lam. 3, 40, 41. Some are specially inclined to lust & vncleannesse, some to couetousnes, some to surfeiting & drunkennes, some to enuy & reuenge, some to swearing & blaspheming, some to pleasures & delights of the outward man; now where we are weakest, Satan will be strongest; where our defence is slenderest there his te [...]ations wil be thickest; where the hedge is lowest, euery beast will seeke to enter; so it is with vs: if one place be left open & vnguarded▪ Satan will enter there, as well as if we gaue hi [...] I passage many waies. One knowne sin nourished in vs, is sufficient for him to bring vs therby to damnation. He can well abide to haue vs reformed in many faults that we should deny thē, defie thē, hate [Page 806] them, and ery out against them; yet some one sinne or other (whereto we are by nature most enclined) he fosteteth and furthereth in vs, and by it in a vile manner he wholly possesseth vs, and dwelleth in vs. It is a wonderfull pollicy of Sathan, when he cannot make vs to walke and wallow in all sin, he endeuoureth to poyson vs with some one sin, lest he should wholly giue ouer his hold, and by it will bring vs to destruction, as well as by a thousand. A Bird entangled with one foot, and holden in ye snare of the Fowler, is as vnable to escape and flye away, as if she were taken and held by both the feete. So is it with man, if he beholden in one notorious sin, and flatter himselfe in it, he is in as great danger of death and damnation, as if he gaue ouer himselfe to many sins. What I pray you, should it profit, when a City is besiedged and compassed with the enemy, to shut vp all the gates, and to leaue one standing open? May not the enemy enter at that one, as well as at many, and by assault take the City and people? Or what should it auaile a Marriner to stop all the holes of the Shippe where it leaketh, and leaue one vnstopped? Will it not sinke the Ship as well as many? So, what shall it profite and helpe vs to set open one corner of our hearts for one sinne to enter, albeit we should shut vp, and locke the doores of our hearrs against all other sins? Will not Satan enter there, and fill vs full of all wickednes, & bring vs to destruction of soule and body? Consider the examples of Saul, Herod, Iudas, Ananias and Sapphira, all these turned from sin, yea from many sins, but not from all sinne, nor from their speciall sins whereof they shold haue repented, and therefore their repentance was but the shew and shadow of repentance, and not true repentance indeed. If then wee would haue that true & godly sorrow which causeth repentance,2 Cor. 7, 10. not to be repented of, wee must turne from all our sins to God, and bring foorth fruites worthy amendment of life, and hereby learne to try our owne hearts by this special conuersion. We must consider our proper and personall sins. Endeuouring to be perfect, as our heauenly Father is perfect. Mat. 5, 48, and not exempting our selues from the obedience of any of the Lords holy Commandements.
[And Moses prayed for the people.] They desire the prayers of Moses, as we heard before, who refuseth not, but prayeth for thē to God. He was not mindfull of the wrongs sustained, and of the iniuries receiued of them, for in all ye indignities offered vnto him he was patient and meeke aboue all men that were vpon the earth;Numb. 18, 3. therefore he goeth to God, and desireth him to remoue the iudgement. The Doctrine from this place is this;Doctrine. It is our duty to pray one for another, euen for our enemies. It is our duty to pray one for another. The Lord requireth of vs, not only to commit to God, and commend in our prayers the Saints, but to be mindfull of our enemies, and them that hate vs, and to desire their good and conuersion. This affection we see in Abraham, who prayed earnestly and oftentimes for the Sodomites,Gen. 18, 23. that God would spare them, & not destroy the righteous with the wicked, but rather to spare the wicked for the righteous sake. This was also in Samuel, when the people besought him to pray for thē that they dyed not, he saide, God forbid, that I should sin against the Lord, and ceasse praying for you, &c. 1 Sam. 12, 23. How often did Moses & Aaron pray for Pharaoh, and spread out their hands vnto the Lord, That the plagues might ceasse, and that he might know that the earth is the Lords? Exod. 9, 29. This duty Christ our Sauiour setteth downe as a rule to guide vs, both by word of mouth, and by example of life. For he taught his Disciples this Doctrine, Mat. 5, 44. Loue your enemies: blesse them that curse you: do good to them that hate you, and pray for the that hurt you, and persecute you, &c. Now this point as Christ preacheth, so he practiseth and prayeth for his enemies, Father, forgiue them, for they know not what they do. Luk. 23.34. Thus did the faithfull witnesse of God, Stephen whē he was stoned, he kneeled downe, and cryed with a loud voice, Lord, lay not this sinne to their charge. Acts 7, 60.
The Reasons are plaine and direct. First, we Reason 1 are fellow-members of the same body, and fellow-souldiers that fight vnder the same Captaine Iesus Christ. We see them embers of our body are carefull for the good one of another, vnlesse they be dead and sencelesse; so should we be mooued at the consideration of the troubles and wants of the Church, as the Apostle by this similitude teacheth vs, 1, Cor. 12, 20, 21. We are many members, yet but one body: and the eye cannot say vnto the hand, I haue no need of thee; nor the head againe to the feet, I haue no need of you. So it is in the body of Christ, wee cannot want each other, but stand in need one of another, to keepe ye whole body in peace and concord. In regard heereof it is, that wee are partakers also of their prayers, so as we pray one for another, and seek the good & benefit one of another, as the Church did the deliuerance of Peter. Acts 12, 5.
Secondly, this duty of praying for our brethren, Reason 2 is inforced & charged vpon vs, because it is acceptable to God, and an oblation wherwith he is delighted and well pleased. For our prayer is directed in his sight as Incense;Psal. 141, [...] and the lifting vp of our hands as an euening sacrifice. It auaileth much if it be feruent, it pierceth the heauens, and obtaineth euery good blessing at the hands of God for our selues, & for others.
The Vses fo [...]low. First, we are especially in Vse 1 duty bound to pray for Magistrates and those that be in authority, as the subiects for their Princes, and the people for their Pastors, that the worke of God may prosper vnder their hands. This the Apostle teacheth, 1 Tim. chapter 2, 1, 2. So the Iewes were commanded to pray for Babylon, that persecuting Citty, where they were captiue, Ier. chap. 29, ver. 7. [Page 807] We see in the naturall body, that albeit the members haue care one of another, yet the chiefest care is for the head. A man, will bee willing to receiue a blow on another part, to saue the principall; it is that which Satan alledged to God, Iob 2, 4. Skin for skin, all that euer a man hath, will hee giue for his life. So it standeth vs vpon, to desire indeed the good of the least and lowest member in the Church of God, but our cheefest and greatest endeuour should be for men in highest calling, who are set in slippery places, compassed with many dangers, enuironed with many tentations, beguiled oftentimes by flatterers, led away by false informers, so that the higher they are exalted, the greater is their downefall. When they stand vpright, they stand not alone; whē they fall, they fall not alone. When a mighty Oake that seemed deepe rooted in the earth, falleth downe, it casteth downe with it the lesser Trees and lower shrubs that grow neere vnto it. As wee haue light or darknesse from the Sun, so we haue vice or vertue from such as are superiours. For all inferiours commonly follow the example and tread the steps of such as are in higher places. [...]. This the wise man noteth in his Prouerbs, ch. 29.12. of a Prince that hearkeneth to lies, all his seruants are wicked. This the Prophet toucheth, [...]k. 16, 44. Behold, all that vse Prouerbs shall vse this Prouerb against thee, saying, As the mother, so is he [...] daughter. Wherefore it behooueth vs to remember our Princes and men of great callings in our prayers, as we see Moses is ready to pray for Pharaoh, & as Darius King of Persia willeth the Iewes to pray for the Kings life, and for his sonnes: Ezra 6, 10, according as the Prophet also prayeth, Giue thy iudgements O God, to the King, and thy righteousnes to the Kings sonne. Psal. 72, 1. Thus then it appeareth to be a principall duty, to poure out our prayers and supplications for our Magistrates & Ouer-seers that watch for our soules, and to fall downe vpon our knees for Prince and Country. The Apostles command it, and the faithfull practise it toward Infidels and wicked Kings that professed not the faith, nor beleeued the truth: how much more carefull then ought we to be, to perform all christian duties to christian Princes, that are members of the same body, that are the breath of our nostrils, that are nursing fathers and nursing mothers to the Church, that are shepheards of the people of God to feed and gouerne them, that are chosen instruments to bestow their power and authority for the preseruation of the sheepe of Christ, and are firme pillars to beare vp the truth vpon their shoulders?
Vse 2 Secondly, it followeth that we are to do it much more for our selues. For how can we be truely affected to pray for others, and be inwardly touched with their wants, when wee haue no feeling of our owne? We shall heare many oftentimes very liberall and lauish in offering their prayers, as if they did set them out to sale, or to be hyred, saying, I will pray for you; who notwithstanding sildome pray for themselues. And what are the prayers of blind and ignorant men, but rehearsing the Commandements, saying ouer the Creed, & a pattering of the Lords Prayer without vnderstanding? Besides, prayer is a mutuall duty to be practised one toward another, as we performe the same for our brethren, so doe the brethren for vs, and therefore we are no more endebted to other for this benefit, then others for the benefit they receiue of vs. Let vs therefore learne from hence, that if wee must pray for our friends and families, and other members of Christ, we must learne especially to pray for our selues, and by our selues. We can neuer of conscience pray with others, vnlesse we sometimes separate our selues from them, enter into our Chamber, shut our doore, and pray alone vnto our Father which is in secret, That our Father which seeth in secret, may reward vs openly. Mat. 6, 5, 6. For he that neuer prayed solitary, neuer prayed truely. He that neuer sequestreth himselfe from the company of others, to humble his soule before God, neuer knew what true prayer meant, but doth all in hypocrisie for fashion sake, and to be seene of men, and therefore they haue their reward accordingly. It is a note of hypocrisie, neuer to pray but in company; and therefore whosoeuer alwayes and onely prayeth with others, is an hypocrite. Hence it is, that the faithfull haue vsed daily priuate prayer. It is noted of Isaac, that he went frō the presence of others, to poure out his meditations before rhe Lord. We see it in Dauid in sundry Psalmes, yea in Christ himselfe, though he were Lord of life, and heire of all things: so that this is a sound and infallible rule in our holy and christian religion, that what man soeuer neuer prayed alone, neuer prayed aright.
Thus then we see how it standeth vs all vpon, in regard of this generall duty to bee performed to others, to be principally mindfull of our selues, that from a sight of our own sins, from a feeling of our owne wants, from a desire of Gods graces, wee may haue a due respect and regard of our brethren. For all our loue shewed to our neighbour, is as a streame issuing from the fountaine of loue toward our selues; and the rule to square out the loue of our brethren, is the true measure of it to our selues, by due and right proportion. Let vs therefore be diligent our selues in prayer, and poure out our meditations before the Lord. It is made a note of a wicked man not to pray, by the Prophet. Psalm. 14, verses 1, 4. The foole hath saide in his heart, there is no God; they haue corrupted and done an abhominable work, there is none that doth good; they call not vpon the Lord. It behoueth vs therefore to craue of GOD, the grace of prayer, to the ende wee may pray aright as wee ought to pray; that so we may learne to pray for others. This we see practised by the Apostle Paul, who hauing [Page 808] exhorted the Church of Ephesus to put on the whole armour of God, and to pray alwayes with all manner prayer and supplication in the spirit for all Saints: he annexeth hereunto immediately,Ephe. 6, 18, 19 and for me, that vtterance may bee giuen vnto me, that I may open my mouth boldly as I ought to speake; and himselfe beggeth the grace of God to come vpon them. So writing to the Thessalonians,1 Thess. 5, 27, 25.28. and exhorting them to pray continually, and namely for the preachers of the Gospel, himselfe giueth an example, beginneth the worke, and first prayeth for them, that the grace of our Lord Iesus Christ may be with them.
Vse 3 Thirdly, it behooueth vs all in our wants and necessities to craue the prayers of the Church, which auaile much with God if they be feruent. He hath promised to heare his seruants that call vpon him.Iam. 5, 14. Matth. 18, 20. He hath promised, That wheresoeuer two or three are gathered together in his Name, he will be present in the midst of them. Hee hath promised the graces of his spirit plentifully to them that aske. Wherefore, when Daniel was to declare to the King the dreame which he had dreamed, and the interpretation thereof, which none of the Astrologians or inchanters could declare, He shewed the matter to his Companions, Dan. 2.17. that they should beseech the God of heauen for grace in this secret. The like we see in Ester, when she heard that all the Iewes were appointed to destruction, and of that great danger which threatned the Church,Esther 4, 16. she willed Mordecai to go and assemble all the Iewes that were found in Shushan, saying; Fast ye for me, eate not, nor drinke in three dayes, I also and my maids will fast likewise, and so will I goe in to the king, which is not according to the Law, and if I perish I perish. So doth S. Paul in euery Epistle almost, desire the Church to pray for him, that he might bee deliuered from vnreasonable and beastly men,Rom. 15.31. disobedient to the Gospel, that did vexe and trouble him; that his seruice in his Ministery might be acceptable to the Saints for their profit and edification,Ephe. 6, 19. Colos. 4.3. that he might haue the doore of vtterance opened and freedome of speech giuen vnto him to publish boldly the wil and counsell of God as he ought; that the gifts and graces of God bestowed vpon him,2 Cor. 1.11. might redownd to the benefit of the Church, & praise of God. True it is, the wicked and vngodly do many times desire those whom they thinke to be the children of God, to pray for them. But they want the Spirit of Christ,Rom 8.16.26 Zach. 12.10. and the grace of prayer, so that they cannot pray themselues, nor haue any heart to lift vp to God,Acts 8.24. as we see in Simon the Sorcerer, who craued of the Apostles to pray for him to the Lord, that none of his threatnings might fall vpon him. Hee was not touched with a feeling of his sinne, nor desired any pardon thereof, but onely craued a freedome & deliuerance from iudgement to come. So then, hee was not grieued for sin, but feared ye punishment.
Againe, as the Reprobate may desire the prayers of the children of God, when they feare iudgements to come vpon them hereafter, so they may doe when punishment is vppon them, as we see in Pharaoh, Exod. 9, 27, 2 [...] who desired Moses and Aaron to pray for him, that there be no more mighty thunders in the Land. The same we see in Ieroboam, the sonne of Nebat, that made Israel to sinne; when his hand was dryed vp, that he could not pull it in againe, which he had stretched out to lay hold on the Prophet, threatning the destruction of the idolatrous altar at Bethel, he said to the man of God, I beseech thee, pray vnto the Lord thy God, 1 King, 13. [...] and make intercession for me, that my hand may be restored vnto me. So then, the wicked desire to be prayed for, but it is onely in extremity, it is onely to escape punishment, either present, or to come. But the Godly respect sinne, and are greeued for it, more then for the punishment, they are troubled more for the losse of Gods fauour, then of temporall commodities. Therefore when he prayeth for himselfe or for others, he is moued with a feare and reuerence of the Maiestie of God to whom hee prayeth,Eccle. 5.1. Dan. 9.4. he is touched with a feeling of his own wants for which he praieth, he powreth out his heart before the Lord, and sheweth a feruent desire to obtain his wants,1 Sam. 1.1 [...] 1 Thes. 5. [...] he praieth not for a brunt or two, but continueth in prayer, he doubteth not through vnbeleefe, but through faith assureth himselfe to obtaine the requests hee maketh according to his word.
Fourthly, it followeth also, that when God Vse 4 hath heard vs for them, wee must praise his Name, and giue thankes for the blessings hee hath vouchsafed vnto our brethren. So doth the Apostle in many of his Epistles,Rom. 1.8. I thanke my God for you all through Iesus Christ, because your faith is published throughout the whole world. As we are not to pray onely for our selues, so wee are not to offer the sacrifice of thankesgiuing onely for our selues. This serueth to reproue all those that repine and enuy at the blessings bestowed vpon others, who haue their owne eye euill, because the Lords eye is good. This sometime creepeth vpon the seruants of God, and therfore ought to make vs more wary & watchfull ouer our selues. When Ioshua the seruant of Moses, saw the spirit of God to rest vpon Eldad and Medad, so that they prophesied in the hoast, he said, My Lord Moses, Num. 11. [...] forbid them: who answered him, Enuiest thou for my sake? yea, would God that all the Lords people were Prophets, and that the Lord would powre his Spirit vpon them. So when the disciples of Iohn saw that Christ Iesus made more disciples then Iohn, and increased in glory more then he, they complained to Iohn, that all men flocked to Christ, and began to forsake him, Iohn replyed,Ioh. 3.2 [...] Yee your selues are my witnesses, that I said, I am not the Christ, but that I am sent before him: hee must increase, but I decrease. Let vs beware yt we be not possessed with the spirit of enuie: rather let vs labour after brotherly loue,1 Cor. 1 [...] which suffereth long, is bountifull, enuyeth not, it seeketh [Page 809] not her own things, it thinketh not euill, it reioyceth not in iniquity, but reioyceth in the truth, it suffers all things, it beleeueth all things, it hopeth al things it endureth all things. Whatsoeuer good things God bestoweth vpon any member of Christ, he hath giuen them not onely for the benefit and comfort of him that hath receiued them, but for the good of the whole body. Seeing therefore we haue our part and portion therein, in as much as there is in the Church one Communion of Saints: it is our duty to returne the praise and glory thereof to the giuer, and not repine and grudge against him to whom they are giuen.
Vse 5 Lastly, consider from this Doctrine, whence it is that God spareth the wicked and vngodly, and beareth long with the vessels of wrath, appointed to destruction. It is for the prayers of his people that are his remembrancers day and night, that stand in the gap and breach which the hand of God hath made, that cry vnto him without ceassing, Spare thy people (O Lord) and giue not thine inheritance vnto reproch, [...]. 17. that the vnbeleeuers should say, Where is their God? True it is, the people of God are contemptible in this vnthankefull world, yet were it not for these simple and silly ones, the iudgements of God had long since fallen vppon vs, which by their prayers hitherto they haue stayed. For had we continued in peace, dwelled in our houses, possessed our inheritances, enioyed our lands and goods thus long, but for the faithfull seruants of God, who mind the peace of Sion? Doubtlesse, he would not spare the world one minute and moment of time, but for the godly. Hee would haue spared the cities of Sodome and Gomorrha, [...] 18.32. if ten righteous persons had bin found in them. For the faiths sake of Rahah, who hid the spies and sent them out another way, [...]. 26. hee spared her kindred, and her fathers house. For the faith of Lot, whose righteous soule was vexed day by day, in seeing and hearing the vnclean conuersation of those sinfull men, he would haue saued his sonnes in law, [...] 12, that should haue married his daughters. For Pauls sake, a chosen vessel to beare the Name of God to the Gentiles, he gaue freely those that sailed with him and saued their liues. [...] [...]4. Thus wee see, that for the godly, he beareth with the vngodly: but when they are safe and sealed in the forehead, then iudgement shall come vpon the wicked. Contrariwise, a nation, a cittie, a towne, an house and family is cursed for the society and company of the wicked. The Israelites could not prosper at the siege of Ai, so long as Achan was among them. The Sea could not be calme, the ship could not be safe, the Marriners could not be at rest, so long as vnrepentant and vnreformed Ionah was a burden vnto it; for he said vnto them, Take me and cast me into the Sea, so shall the waues worke no more so troublesomely, for I know that for my sake this great tempest is vpon you. Wherefore, it is a sweet and comfortable thing to bee in the number of the faithfull; wee haue benefite by the prayers of the Church, which pierce the eares of God, and bring downe his blessings in great aboundance.
Verse 8. And the Lord said vnto Moses, Make thee a fiery serpent. We heard before how the people repented of their sinnes, and how Moses prayed for pardon: Now see how God remooueth his hand.Psal. 103.9. He will not alwaies chide, nor keepe his anger for euer: hee doth not deale with vs after our sinnes, nor rewardeth vs according to our iniquities. Indeed he sheweth oftentimes his seuere iudgments, but so soone as the sinner is humbled, hee receiueth him to mercy, the sinne is pardoned, and the punishment is remooued.Doctrine. God is merciful to greeuous sinners, when they are penitent. The doctrine from hence is this, that God is mercifull to all penitent sinners. Repentance once going before, mercy followeth after, albeit we sinne greeuously against him. This the Prophet teacheth in the Name of God, Esay 1.18. Ezek. 18.21, 22 23. and 33.11. Dauid sinned exceedingly in numbring the people, for which God sent a pestilence three dayes in Israel, that many thousands dyed; yet when his heart smote him, that he said, I haue sinned exceedingly, 2 Sa. 24, 17.18 1 Chr. 21.15, 17. I haue done wickedly, but these sheep what haue they done? Let thine hand I pray thee, bee against mee, and against my fathers house, and not on thy people for their destruction: the Lord repented him of the euill, and said to the Angel that destroyed, It is enough, let thine hand ceasse.
Let vs consider the reasons of Gods merciful Reason 1 dealing, which are first the comfort and releefe of his people, that none should to the end of the world despaire of obtaining of mercy. For the mercy of God in Christ, is aboue all his workes, which he extendeth to thousands; it is infinite, without measure. Hee pardoneth such offenders, to make them examples to others of Gods great mercy, hee receiueth them to fauour, and remitteth their offences, not onely to manifest his mercy to the offender himselfe, but to teach others to resort and repaire vnto him for pardon and forgiuenesse. When the Prophet testifieth, that by acknowledging his sinne vnto God, and confessing his wickednesse against himself, he obtained the remission of his sinne, and punishment of sinne: he addeth immediately, Therefore shall euery one that is godly, Psal. 32.5, 6. make his prayer vnto thee in a time when thou mayest bee found. This is the reason that the Apostle toucheth, 1 Tim. 1. teaching that he was receiued to mercy, for this cause, That Iesus Christ shold first shew on him all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life. So then, from these and such like examples of great sinners, that haue obtained much mercy, we likewise should be assured of the goodnesse of God for our saluation, whensoeuer wee can bee brought to beleeue the Gospel, & repent from dead works.
Secondly, the consideration of the nature Reason 2 of God, ministreth a strong and inuincible [Page 810] reason to gaine our affections to yeeld to this truth. For his mercy is aboundant, and his goodnesse is infinite. It surmounteth the reach and vnderstanding of all mortall men: It passeth the highnesse of the heauens, the depth of the earth, the breadth of the Sea, the power of the diuel, the strength of the Law, the measure of the whole world, and nothing can be compared with the perfections of the Almighty, Iob 11.7, 8, 9. Paul, who before his conuersion, to the faith which he sought to destroy, was a blasphemer, a Persecuter, & an oppresser; maketh this the cause why he was receiued to mercy, The grace of our Lord was exceeding aboundant with faith and loue, 1 Tim. 1.14. which is in Christ Iesus, that is, giuing vnto me faith, that chased away infidelity, and loue that ouercame cruelty. So the Lord maketh this the chiefe and principall cause, why he spared that rebellious and idolatrous people, The Lord, the Lord, strong, mercifull and gracious, slow to anger, aboundant in goodnesse and truth forgiuing iniquity, transgression, and sinne.
Ʋse 1 The vses follow of this doctrine. First, we learne, that there is no sinne that doth exceed the mercy of God. None can say without iniury against his owne soule, without reproach against God, and giuing the lie to the glorious Maiestie of God, My sinne is greater then can be forgiuen. True it is, there is an vnpardonable sinne,Mat, 12.31. that shall neuer bee forgiuen, either in this world, or in the world to come, the blasphemy against the Spirit; but that is, because they cannot relent or repent that commit it; they are so farre gone, that they can neuer returne backe againe; not because God is not able to forgiue it, or that it doth exceed the mercies of God. Seeing then, vile sinners finde such infinite and vnspeakeable mercie, let vs neuer despaire or doubt of his mercy & fauor, though we be suddenly ouertaken through infirmitie, and fall into diuers and greeuous sinnes. He hath mercy in store for such as haue beene exceeding sinners against him. If they can repent of their sinnes, his mercies are as great as himselfe. Consider the examples of Peter, that denyed his Master, of Paul, that persecuted the Saints, of Dauid that committed adultery; of Salomon that fell into idolatry; of Lot, that lay with his owne daughters; of Noah, that offended in drunkennesse; of Manasseh that shed innocent blood; of Mary Magdalen, out of whom were cast seuen diuels; of the Iewes that crucified the Lord of life: all which returning from their iniquity were receiued to mercy, so that where sinne abounded, there grace hath abounded much more. Rom. 5.20. Hence therefore great comfort ariseth to the heauy soule and troubled conscience, oppressed with the burthen of sin, and hangring after grace and pardon. When terrours and tentations grow strong vpon vs, supposing that our sinnes are moe then can be forgiuen, and the punishments greater then can be pardoned; we must know it is the lying spirit of the diuell, to draw vs into the bottomlesse and comfortlesse gulfe of desperation, which is (as it were) the mouth of hell gaping wide, to swallow vp the soule quicke, to vtter and endlesse destruction. If our sinnes be neuer so great and grieuous, if they bee neuer so many and monstrous, moe then the haires of our head, or the sand on the sea shore which is innumerable; as heauy as lead, as infectious as a leprosie, as red as scarlet, as filthy as dung and mire: yet if God giue repentance, and we beleeue, there is promise of mercy, assurance of forgiuenesse, and hope of comfort and consolation. Such they are that Christ calleth; saying,Mat. 11, 28 Come vnto me all ye that are heauy laden, and I will ease you; for my yoke is easie and my burthen is light. It behoueth vs all to seeke fauour at his hands, to craue pardon and to pleade for mercy and forgiuenes: of whom to aske it rightly, is to obtaine it assuredly.
Secondly, the trueth of this doctrine of Ʋse 2 Gods pardoning offenders, and the consideration and feeling of this infinite kindnesse of God, must worke in vs vnfained thankefulnes. and continuall praise, sounding out and magnifying his mercies, to speake of his goodnes, and to shew our selues louing and dutiful vnto him again, for his exceeding compassion. This sacrifice of thankesgiuing, we see offered by the Apostle vnto God, for the experience hee had of his bountifulnesse toward him, 1 Tim. 1.12. I thanke him which hath made me strong, that is Christ Iesus our Lord; for hee counted mee faithfull, and put me in his seruice, when before I was a blrsphemer, and a persecuter, and an oppressor. Now vnto the King euerlasting, immortall, inuisible, vnto God onely wise, be honour and glory, for euer and euer, Amen.
The like we see in Mary Magdalen, who had beene a greeuous and heinous sinner, as she had receiued much mercy, so shee expressed backe againe much loue and kindnesse; as she had beene deliuered out of the chaines of Satan, so shee followed Christ Iesus with the fruits of piety and thankefulnesse, all the dayes of her life; shee entred with him vnto Simons house, kissed his feet, an ointed them with ointment, washed them with her teares, wiped them with her haires, followed him to the Crosse, and was the first with him in his resurrection; of whom the Lord Iesus said, Many sinnes are forgiuen her for she loued much: Luke 7. to whom a little is forgiuen, he doth loue a little. There is a forgiuenesse in God that goeth before, there must be a thankefulnes in vs that must follow after: as this womā knowes much to haue bin forgiuen her, and therefore she loueth much; euen as the debter loueth that creditor most, that hath forgiuen him most; so should the affection of our loue toward God bee increased, as hee giueth euery one experience of his greater mercy. As then we feele this sweetnesse, and the infinite riches of this benefite, so we should open our mouthes, and vnloose our tongues, and inlarge our hearts, to sing and to set forth the praises of God, according to the [Page 811] example of the Prophet in the Psalme, [...]l 103.1, 2, 3 My soule praise thou the Lord, and all that is within me praise his holy Name: forget not all his benefits, which forgiueth all thine iniquities, and healeth all thine infirmities. And in another place, What shall I render vnto the Lord for all his benefits toward mee? [...]l. [...]6.12, [...] 14. I will take the cup of saluation, and call vpon the Name of the Lord: I will pay my vowes vnto the Lord euen now in the presence of all his people. For seeing he taketh away all our iniquity, and receiueth vs to fauour graciously, it is great reason wee should offer the sacrifice of praise, and render vnto him the calues of our lips. This doctrine of free forgiuenesse of sinnes, openeth vnto vs the most blessed newes that euer came into the world; it is the summe of the Gospel, and of the glad tidings of saluation, the key of all our comfort, yt entrance into life, & the most precious balme of our health and recouery, which giueth more, ioy and refreshing to the fainting soule and broken heart, to the tender conscience and weary spirit, then all the glory of the world can minister vnto it; as the Apostle testifieth, This is a true saying, and by all meanes worthy to be receiued, [...]. 1.15. that Iesus Christ came into the world to saue sinners, of whom I am chiefe.
Ʋse 3 Thirdly, seeing there is mercy in store for the penitent, seeing God will haue compassion vpon them, is ready to fall on their necke, and to imbrace them with both his armes, as the father of the prodigall childe did: [...]e 15.20. it is required of vs speedily to turne, and not deferre our repentance from day to day, lest our harts be hardened through the deceitfulnesse of sin. No sinne is so small, but is able to plundge vs downe to the bottome of hell, if we liue in it without repentance, and continue in it without remorse. The longer wee remaine in the dregs of sinne, the faster we shall sticke in the myre of it, and the harder we shall finde it to come out of the prison thereof. This is the vse which we are to make of Gods mercy to miserable sinners. Let vs take heed we abuse not his goodnesse, nor take occasion of liberty, to turne his grace into wantonnesse; saying as the manner of some is, Oh, God is mercifull, hee is gracious to great sinners; and so conclude therupon, that they may liue as they list, and may put off the season of repentance to the last gaspe. But the Apostle teacheth vs to reason otherwise, [...]. 1, 2. What shall we say then? shall we continue in sinne, that grace may abound? God forbid: how shall we that are dead to sinne, liue yet in si [...]e? Let vs not therefore alleadge the examples of the faithfull that haue offended, to incourage vs in sinne, or hold them out as bucklers to embolden vs in falling from God. Take heede of presumption. Many presume confidently with Peter, but they weepe not bitterly with Peter. They fall by frailty with Dauid, but they rise not by repentance with Dauid. They sinne with Salomon, but they repent not with him. [...] [...]7. They sinne with the Iewes, but they are not pricked in heart with the Iewes, saying; What shall we doe? They persecute the Saints of God with the laylor,Acts 16.29. but they tremble not at their sin, nor seeke to the seruants of God, saying: Sirs, what must we doe to be saued? They break out with their tongues and iustifie themselues as Iob; but they set not a watch before the dore of their lips,Iob 42 6. they doe not abhorre themselues, neither repent in dust and ashes with Iob, saying;Psal. 39.1. I will t [...]ke heede to my wayes that I sinne not with my tongue, I will keepe my mouth bridled. They flye from the presence of God with Ionah, but they remember not to pray with him for pardon, [...]on 1.3. and [...].1.8. acknowledging that such as waite vpon lying vanities, forsake their owne mercy. Let vs therfore all learne to profit by the fauorable dealing of God toward offenders, neither abusing his louing kindnesse, nor continuing in sinne, nor presuming of his mercy; assuring our selues, yt if the persons receiuing pardon, be such as are penitent, then assuredly to the impenitent there is no forgiuenesse. This the Apostle setteth downe, Rom. 2.4, 5. The acceptable time of repentance for all of vs, is the time present, what time we haue to come is vncertain. Late repentance is oftentimes constrained, and sildome true repentance. The longer a diseased man continueth in his sickenesse, the harder is his recouery. Let vs not delay and deferre our repentance. This is the blessed time and the acceptable season, To day therefore if we will heare his voyce, let vs not harden our hearts in sinne, Heb. 3.7, 8.
Fourthly, let vs not spare to seeke the saluation, Vse 4 and thirst after the conuersion euen of the greatst sinners. Let vs not account their estate and condition forlorne and desperate, Neither iudge any before the time, 1 Cor. 4.5. vntill the Lord come, who will ligh [...]en things that are hid in darkenesse, and make the counsels of the heart manifest, and then shall euery man haue praise of God. The husbandman waiteth for the fruite of the earth, Iames 5 7 and hath long patience for it, vntill hee receiue the former and latter raine. Now, we are Gods labourers and husbandmen, 1 Cor. 3, 9.6.7 ye are Gods husbandry and Gods building. Paul planteth, and Apollo watereth, but God giueth the increase. So then, neither is hee that planteth any thing, neither he that watereth, but God that giueth the increase. Wee are vnto God the sweet sauour of Christ in them that are saued, 2 Cor. 2, 15.16 and in them which perish to the one we are the sauour of death to death, and to the other, the sauour of life vnto life.
This must be our comfort in the midst of all discomforts, iniurious dealing, and hard measure offered vnto vs; to know that euery man shall receiue his wages according to his labour. And the Prophet prophesying of the kingdome of Christ, that he should spread out his hands all day vnto a rebellious people, maketh this his stay and staffe of rest;Esay 49, 4. I haue laboured in vaine, I haue spent my strength in vaine, and for nothing: but my iudgement is with the Lord, and my worke with my God. Let vs therefore goe Iustile forward in building vp the [Page 812] house of God, preach in season, and out of season, and commit the fruit of the work and successe of all our labours to the Lord, whose word is neuer deliuered nor heard in vaine, as the Apostle vrgeth it, 2 Ti. 2.24, 25, 26.
Ʋse 5 Lastly, seeing God is mercifull to miserable Sinners, as a good shepheard taking them out of the iawes of the Lyon, bringing them vnto the sheepefolde, and feeding them in greene pastures: let vs seeke to be like our heauenly Father in shewing mercy and forgiuenesse toward such as greeuously offend against vs. Euery mans experience telleth and teacheth him, the mercy of God to be exceeding great, we feele it toward our selues, wee see it daily toward others, we reade that blasphemy it selfe findeth place for pardon.Mat. 12.31. Wee find this to be the nature of God, The Lord, the Lord, Exod. 34.6, 7 gracious and mercifull, slow to anger and aboundant in goodnesse, reseruing mercy for thousands, forgiuing iniquity, trangression, and sinne. If we will be the children of God, we must resemble our heauenly Father, we must expresse the liuely lineaments of his face, wee must bee transformed into his likenesse, and beare his image in all holinesse and righteousnesse. This the Apostle teacheth, Col. 3.12, 13. To this purpose Christ propoundeth the parable, Matthew, chapter 18. verses 32, 33, 35. teaching vs, that wee must forgiue small things, that receiue the pardon of greater: we must remit a sew pence, because God forgiueth vs many talents, an huge summe, an infinit debt. But if we will not forgiue, nor forget the trespasses done to vs, we are stamped in the image of the diuel, who was malicious, and a murtherer from the beginning, & we make a law against our selues, inasmuch as we shall find the Lord so toward vs, as wee deale toward our brethren. For there shall bee iudgement mercilesse, to him that sheweth not mercy: Iam. 2.13. Mat. 7.2. and with what measure wee mete, it shall bee measured to vs againe.
Verse 9. Moses made a Serpent of brasse, and set it vpon apole: and when a serpent had bitten a man, then he looked to the serpent of brasse, and liued. We saw before, how the prayer of Moses was heard, and the remedy prouided of God to heale the people. We saw in God, the greatnesse of his compassion; wee saw in the people, the fruit of their confession; we saw in Moses, the grace of meeknesse and gentlenesse suffering all things, and enduring all things. Heere there is offered to our considerations the obedience of Moses, the setting vp of the serpent, and the recouery of the people. Moses doth not heere consult with flesh and blood, neither doth he vse carnall wisedome to bee his counseller, which in matters of faith is an enemie to God. He doth not reason, whether it were likely that a piece of brasse should remedy this biting, or whether a dead thing shold giue life: but so soon as he receiueth the commandement of God, hee prepareth himselfe, maketh ready a brazen serpent, pitcheth it vpon an high pole, the people looke vpon it, and are recouered. This cure was not by Phisicke or Chirurgery, or by inherent vertue in the brasse, as in a medicine: but by casting vp the eye vpon the serpent, and beleeuing the ordinance of God, who had appointed the serpent for that purpose. We are all of vs from hence, to learne and consider, That the brazen serpent standing on the pole, was a type and figure of Christ crucifiedDoctrine. The brazen serpent was a figure of Christ crucified. and hanging on the crosse, who is made of the Father to bee a Sauiour vnto vs. This Christ himselfe testifieth, Ioh. 3.14, 15. As Moses lift vp the serpent in the wildernesse, so must the Sonne of man bee lift vp, that whosoeuer beleeueth in him should not perish, but haue eternall life. Heereunto likewise hee alludeth, Chap. 8.28, 29. Then Iesus said vnto them, When ye haue lift vp the Sonne of man, then shall ye know that I am he, and that I doe nothing of my selfe; as my Father hath taught me, so I speak these things. In both these places our Sauiour hath respect and reference to the brazen serpent in the wildernesse, shewing, that as it was erected to heale the body, so must Christ bee crucified to cure the soule; therefore this serpent set vp, was a type of his death.Caluin. in I [...] han. [...]ap. 3.2 [...] 14. And howsoeuer some of reuerent account in the Church doe vnderstand this lifting vp, of the preaching of the Gospel, which is as a banner displayed, that all men may behold him, and esteeme the referring of it to the Crosse, neither to bee pertinent to the matter, nor to agree in the text: yet if we compare the former places & phrases, with another like Testimony of Iohn, chap. 12.32, 33. the true interpretation of the words will easily and euidently appeare, where Christ speaketh thus to the Pharisees, Now is the iudgment of this world: now shall the Prince of this world be cast out: and I, if I were lift vp from the earth, will draw all men vnto me. Heere, by lifting vp,Calu. in Iob. [...] ver. 28. we must necessarily vnderstand the death of Christ vpon the Crosse, on which he was lifted vp on high, and seene a farre off, as the Euangelist himselfe expoundeth it in the verse following; saying, Now, this said he, signifying what death hee should die.
The reasons of this similitude, shadowing Reason 1 out the manner of Christs death, are very euident and apparent. For first, as the brazen serpent in the wildernesse, had the shew and shape of a serpent, but within there was no venemous or deadly thing, as the true fiery serpents had; so Christ tooke vpon him the shape of a seruant, he was made like vnto men, he was sent of God in the similitude of sinfull flesh, and was counted among the wicked;Rom [...].3. Mark. 15. [...] Esay 53.1 [...] yet he was pure, and voyde of sinne, neither could be charged of his enemies with any sin: so that this is no vnpropper or far-fet similitude, but fit and naturall.
Secondly, euen as the brazen serpent was Reason lift vp on high vpon a pole, appointed for that purpose: so was Christ first lift vp vpon the [Page 813] wood of the Crosse, and was after exalted by the Gospel, and set in the sight of all, as the Prophet Esay teacheth, Esay 11.10, 12. And as the brazen serpent, before it could be a type of healing, must be aduanced and lifted vp; so before Christ Iesus could be a Sauiour of his people, to saue them from their sinnes, he must be fastened vpon the Crosse, [...]. 14, 15 he must haue his hands & his feet pierced, that he might spoyle the principalities, and make a shew of them openly with triumph. As therefore it was not sufficient once to make the brazen serpent, and so to looke vpon it, but it must as well be mounted as at the first made: so it was not enough to bring vs to life and saluation, for Christ to be conceiued by the holy Ghost, and borne of the virgin Mary, vnlesse he also suffer death for our sinnes, and so beare our sinnes in his body on the tree.
Thirdly, as the Israelites which obeyed the Reason 3 commandement of God, embraced his promise, beleeued his word, and so beheld the brazen serpent standing on ye pole, were healed of ye deadly bitings of these fiery serpents: so all men, who are moued with the commandement of God, & embracing the promise, do behold Christ hanging on ye tree of the crosse, with the eyes of faith, [...] 3.16. are cured of the sting of that old serpent the diuell, and recouer of that mortall wound, being freed from death, and restored into the glorious liberty of the sons of God. A serpent did hurt, a serpent did heale the Israelites. Man did destroy vs, man did restore vs. [...]. 5.19. The first Adam did draw into condemnation: the second Adam draweth vnto saluation. The brazen serpent albeit it were lift vp neuer so high, and mounted into the open ayre, profited none, but such as stedfastly beheld it and looked vpon it: so Christ crucified, profiteth none but such as beleeue in him by faith. Many beheld him with the bodily eyes, that reaped no benefit by him; they heard him with their outward eares, and handled with their hands that word of life: yet it auailed them nothing to know him after the flesh, [...]. 5.16. neither furthered them in their saluation.
Reason 4 Fourthly, as it seemed to humane wisdom, a most foolish and ridiculous thing to be healed by the bare and onely sight of a brazen serpent; so to all naturall wise men of the world, it seemeth as vnlikely and vnreasonable, that any shold be saued by faith in Christ crucified, [...]r. 1.23 as the Apostle sheweth, We preach Christ crucified, vnto the Iewes euen a stumbling blocke, and vnto the Grecians foolishnesse: onely to them that are saued, Christ is the power of God, and the wisedome of God. So then, it is cleere and euident, that the serpent set vp vpon the pole, signifieth Christ hanging on the Crosse.
Vse 1 The vses of this type and similitude are many, directing vs to sundry points, of religion: As what sin is, whence it came, what it worketh and bringeth forth: likewise, what the force of the Law and Gospel it, who Christ is, how we must vse and apply him to haue comfort and saluation in him. First, seeing the serpent was a signe and signification of Christ, we learne that Christ was preached and published in the time of the law; albeit, darkely and obscurely. For as there is but one saluation, so there is but one way to attaine vnto it; to wit, faith in Christ. The faith of the fathers, is one and the same with the faith of the children. There was neuer any man saued without the knowledge of IESVS CHRIST, neyther is at this day saued, neither shall be hereafter to the end of the world. This the Apostle teacheth to the Hebrewes,Heb. 13.8. Iesus Christ yesterday: and to day, the same also is for euer. And to this truth Iohn giueth witnesse, All that dwell vpon the earth shall worship the Beast, Reuel. 13.8. whose names are not written in the booke of life, of that Lambe which was slaine from the beginning of the world. Albeit he were manifested in the flesh, and crucified on the Crosse, in the last age of the world, when the fulnes of time was come; yet his death was as forcible frō the beginning of the world, is now also as auaileable and effectuall, and shal be euer hereafter to the end of the world, as when he hung vpon the Crosse in the dayes of his Passion, and when the blood really streamed and issued out of his body. The Israelites in the time of the Law, were the children of God, heires of eternall life, and had the promises of saluation, as well as we vnder the Gospel: God did not seed them and fat them as swine in a stye, but vnder certaine figures and types, hee gaue them a taste of heauenly things. The offering of bruite beasts in sacrifice, was a signe, that they were made partakers of the redemption wrought by the blood of Christ, which was shed to wash away our sinnes. Vnder ye promise of giuing thē the earthly Canaan, so often remēbred, he gaue thē a taste & representation of the heauenly inheritance. The aboundance of temporall blessings was a pledge and earnest penny to them of the life eternall, they hauing the same faith,Ephe. 4.4, 5. 1 Cor. 10. [...], 4. the same Father, the same spiritual meat, the same spirituall drinke, the same Lord, the same hope, the same heauen, the same Christ that wee haue. Albeit,Gal. 4.1.2, 3.4. they were as little children vnder tutors and gouernours, and were taught in rude manner, by shadowes and ceremonies, which are as certaine pictures and looking glasses to behold the outward manner of his dispensation, whereas wee are come to mans estate in comparison of them, and behold Iesus Christ openly in the face, we know his death, resurrection, ascension, and opening the kingdome of heauen to vs. Therefore our Sauiour saith, Ioh. 8.56. Your father Abrahā reioyced to see my day, and he saw it, and was glad. Heb. 11, 13, 14 15, 16. So the Apostle to the Hebrewes sayth, That the Fathers dyed in faith, and receiued not the things promised, but saw them afarre off, beleeued them, receiued them, thankefully, confessed that they were Pilgrims and strangers on the earth: so that they iudged the [Page 814] promises made to them to bee spirituall, and expected more then temporall blessings. This is one point which we are to learne and imprint in our mindes, touching the Iewes, who had an image of the serpents lifted vp, to teach them the doctrine of Christ hanging on the crosse. If then the vnbeleeuing Iewes in these dayes blaspheme Christ crucified, & account the blood of the new Testament an vnholy thing, and vnpossible to giue saluation; let thē know, that their fathers receiued life, and recouered health by a brazen serpent, an image without life and motion: the meaning & signification heereof were not hard, but easie to gather, sauing that the Apostle teacheth, that their mindes are obstinate, and that a veile is laid ouer their hearts in reading the old Testament, so that they vnderstand nothing, &c. 1 Corin. 3, 14. Thus doth God send them strong delusions, that they should beleeue lies, that all they might be damned which beleeued not the truth, but had pleasure in vnrighteousnesse. 2 Thess. 2, 11, 12. Thus then we see, that the Couenant which GOD made with man, to be gracious and fauourable vnto them, is one in substance and matter; seeing there is but one God,1 Tim. 2, 5. one Mediatour betweene God and man, one faith, one meane of reconciliation and one way of saluation to all that are saued, and haue bin saued from the beginning. Christ Iesus was appointed ouer all things, to be the head of the Church, by whom all the body is coupled and knit together Eph. 1, 22, & 4, 16. He is the way, the truth, and the life, no man cometh to the Father but by him. Iohn 1, 18, and 14, 6. All therefore (he being onely the way) as well vnder the Law, as vnder the Gospel, who were to be saued, had respect to the only Mediatour Christ, by whom alone they were reconciled to God, and saued by faith. The differences betweene the Iewes and vs, were onely in certaine circumstances, in promising of corporall benefits, in giuing them outward signes and oblations, in propounding things more obscurely and darkely, in restraining his gifts, and in limiting them to the Iewish Nation: whereas otherwise the old and new couenant agree together, not only in the Author of them, which is God, and in the Mediatour of them, which is Christ, but in the promises of grace, touching remission of sinnes, and euerlasting life to bee freely giuen for Christs fake; and in the condition, in respect of man, that we should walke before him vprightly, & beleeue the Gospel vnfainedly.
Vse 2 Secondly, we obserue from this similitude, the naturall estate and condition of all mankinde what it is: wee are all naturally stung with the poison of the olde serpent, and the wound is mortall. All the Israelites that were bitten by the fiery serpents, whether deeply, or but a [...]ittle, whether more or lesse, whether once or often, dyed the death if they vsed not the remedy ordained of God, albeit ye wound were slender and shalow. So such as looke not on Christ hanging on the Crosse, are sure to fall into damnation. The guilt of sin is as the poyson of a serpent; this we haue drawne frō our first parents, by whose offence we are culpable of iudgement. We are all stung with it vnto death. The wound is so deep & deadly, yt we are guilty of the transgression of Adam, being in his loynes. We haue the spawne and seed of all sinne in vs, we are corrupt in soule and body, we are prone to fall into the most dangerous and desperate sins. The Israelites felt the anguish of the paine, and the danger of death, otherwise they would neuer haue looked vp to the brazen serpent. If the sicke man finde not the want of his health, feele not the greefe of his sicknesse, feare not the losse of his life, he wil neuer seeke to the Physition for ease and recouery. And indeed, what should it haue auailed these distressed Iewes, to haue any recourse to the brazen ferpent, vnlesse they had perceiued themselues to be stung euen to death, and no other way or remedy to procure their deliuerance? So it behooueth all of vs, to haue a liuely and sencible feeling of our spirituall wounds. We must know, that sinne is as a poyson to the soule; and the Law giueth strength to sinne. We must be greeued for our sins, which draw vpon vs the losse of Gods fauour, more then for the lacke and losse of bodily health. Let vs not therefore make a mock of sin. We see no man will dally or delight in poyson: no poyson is so dangerous to the body, as sin is to the soule. Let vs beware of the wiles and subtilties of the old serpent, lest as he beguiled Eue through his craftinesse, so hee corrupt our mindes from the simplicity that is in Christ,2 Cor. 11 [...] & carry vs headlong to destruction and damnation of soule and body.
Thirdly, in this Type we see the nature of Vse 3 the Sacraments. The brazen serpent in it selfe had no operation to work any thing; in it selfe it had no vertue to cure or recouer any man of any disease. The Sacraments of themselus cannot conferre grace, onely they are instruments of Gods mercies, which he vseth of his goodnesse toward vs, to conuey to vs good things. They are as the Kings gracious pardon, that sealeth vp vnto vs forgiuenesse of sins: so that being by his institution very auaileable, wee must frequent thē with a feeling of our wants, with reuerence of his ordinances, with hungring after his graces, with calling vpon his Name, to fit and prepare vs to that heauenly worke. God could haue healed his people with his word alone, (without the serpent, as well as with the serpent) as the Centurion confesseth to Christ, Speake the word onely, Math. [...], [...] and my seruant shall be healed; yet he addeth the serpent set vpon a pole for farther assurance of his word, and to be a signe of their recouery: so God can saue by the Ministery of his word without the Sacraments, if it please him; yet he addeth and annexeth them as appurtenances to the word, to confirme the weaknesse of our faith, and to make good the truth of his owne promise. And as it was not enough for [Page 815] them to beleeue the word of God to the curing of their bodies, & the taking away of the stinging of the serpents, vnlesse they vsed the helpe of the brazen serpent: no more is it sufficient for vs, to beleeue the forgiuenesse of sins by Christ, vnlesse we labour to strengthen our faith by the Sacraments. Nay, if any wold not vouchsafe to looke vpon the Serpent, being the meanes that God ordained for their recouery; it is certaine they regarded not the word of God it selfe, that they should liue: so, if any contemne or neglect the Sacraments being holy seales of heauenly blessings, they are plainely conuinced to their faces, that they respect not the word it selfe, whatsoeuer they pretend to the contrary notwithstanding. This we see in Ahaz, who neglecting a signe offered vnto him, for the better strengthening of his faith, is said to tempt God, and to despise his word, Esay 7, 12. The naturall reason of man would neuer beleeue, that he should be healed by a serpent of brasse, hauing no vertue or vigour in it: so carnall wisedome and vnderstanding cannot discerne, how a little water sprinkled on the body, should be the lauer of regeneration; or how a small cantle of bread, should bring and conuey vnto vs the body of Christ; or a little wine, offer and exhibite vnto vs the blood of Christ: So that as in this bodily cure both their eye did behold it, and their faith did beleeue: in like manner, in the Sacraments we must shut the eyes of our carnall reason, and open the eyes of faith, beleeue his word, and we shall be comforted. For euery man doth in them receiue (through the promise of God,) so much as he beleeueth he receiueth. This Christ assureth to the woman of Canaan, who had shewed an vndaunted and inuincible faith, taking no repulses, ouerstriding all difficulties, refusing all denials, and striuing against all doubts that might arise in her heart, saying; O woman, great is thy faith, be it to thee as thou desirest. Mat. 15, 28. So when two blinde men followed him, crying & saying; O sonne of Dauid, haue mercy vpon vs, he saide vnto them, Beleeue ye that I am able to doe this? and when they answered, Yea Lord, hee touched their eyes, saying; According to your faith, be it vnto you. Mat. 9, 29. Moreouer, albeit the Serpent restored life, yet was not life present and inherent in the brazen serpent, neither abiding in the matter, or resting in the forme thereof: so albeit Christ be offered and signified, yea conueyed and conferred vnto vs in the Sacraments of Baptisme, and the Lords Supper, yet he is not carnally and corporally present, nor carnally and corporally eaten, as the Capernaites imagined, [...], 60.66. but he is spiritual meat for spirituall men; the rest eate the outward signes, but are not partakers of the thing signified. Thus we see, how the consideration of the similitude of the brazen serpent directeth vs in sundry conclusions to be holden and acknowledged touching the Doctrine of the Sacraments of the new Testament.
Fourthly, this present type teacheth vs, that Vse 4 we are iustified by faith alone, without the works of the Law. For as the Israelites stung of these serpents were cured, so are we saued; as health was offered by the serpent, so is saluation by Christ. But the Israelites did nothing at all, but onely looke vp to the brazen serpent, they were not willed to make satisfaction for their rebellion, or to goe on pilgrimage, nor so much as to dresse and binde vp their wounds; but only to behold the serpent set vpon the pole, & as Christ saith to the Ruler of the Synagogue touching the healing of his daughter, Feare not, onely beleeue, Mar. 5, 36, so is it in the saluing of the sores of the soule, in the attaining pardon of our sins, and obtaining the righteousnesse of Christ. There is required nothing of vs touching our iustification and saluation, but to fixe the eyes of our faith vpon Christ. True it is, many other vertues and graces are required to make vp the full perfection of a christian man, that he may be complete, wanting nothing; yet he is iustified and doth stand as righteous in the sight of God by faith onely. It is a great & weighty controuersie in these daies, betweene the Church of Rome and vs, what is the cause of life and saluation: they ascribe the cause of saluation in part to ye merit of our own works, and to a righteousnesse inherent in our owne persons, and in part likewise to Christ, who (say they) hath made vs able to merit the fauour of God, and to satisfie for our own sins. We ascribe all our saluation to the mercy of God, and the merite of Christ, wholly applied to vs by a liuely faith; the which manner of sauing vs, most fitly agreeth to the nature of God, the chiefe Fountaine of our saluation, who can abide no pollution, neither can any wickednesse stand in his presence; who is of pure eyes, & requireth our perfect obedience, so that wanting the perfect righteousnesse of the Law, of our owne, wee must bee cloathed with the righteousnesse of another, whereby we may be saued. Euen as Iacob, though hee were not by birth the first borne,Ambr. de Iacob. lib. 2. cap. 1. yet hiding himselfe vnder his brothers garments, and hauing put on his coate which smelled most sweetly, came into his fathers presence, that vnder another mans person, he might receiue the blessing of the first borne; so is it necessary that we lye hid vnder the precious purenesse of Christ our elder brother, that hauing the sweet sauour of his garments, our sinnes may be couered with his perfection, that wee may offer our selues to our most louing Father, and obtaine of him the blessing of righteousnes. And this some of our aduersaries themselues cannot but approue,Pigb de fide & iustifie. con. ro. 2 and haue giuen their own fellowes the slip. Besides, this Doctrine standeth best with the glory of God, which shineth more clearely in our saluation obtained by iustice imputed, then by iustice inherent For suppose there were a miserable and desperate debter, perishing and languishing imprison, [Page 816] were it not farre more honourable & gracious for a Prince wholly to pay the debt, and to cancell the bond & hand-writing standing against him, then to put into his hands a stock of money, wherby himselfe might be enabled to worke out his debt? Therefore the Apostle teacheth, that we are made the righteousnesse of God in Christ, and are saued by grace thorough [...]ith, not of our selues, it is the gift of God; not of works, lest any man should boast, Eph. 2, 8, 9. Thus Paul concludeth also concerning Abraham, the father of the faithfull, Rom. 4, 2. Thus doeth Christ determine this question, drawing a comparison frō the brazen serpent, Iohn 3, 14, 15, 16: for he teacheth, that ye sonne of man must be lift vp on the crosse, as the serpent was on the pole in the Wildernes, that whosoeuer bel [...]eueth in him, should not perish, but haue euerlasting life. Let vs then renounce all met it and righteousnes in our owne selues, & flye to the merits and righteousnes of Christ, according to the practise and example of the Apostle, Phil. 3, 8, 90▪ I haue counted all things losse, and do iudge them to be dung, that I might win Christ, and might be found in him; not hauing min [...] owne righteousnesse which is of the Law, but that which is through the faith of Christ, euen the righteousnes which is of God through faith. Hereunto cometh the reason of the same Apostle: Abraham beleeued God, and it was counted to him for righteousnesse: now to him that worketh, the wages is not counted by fauour, but by debt: but to him that worketh not, but beleeueth in him that ius [...]ifieth the vngodly, his faith is counted for righteousnesse Rom. 4, 3, 4, 5. True it is, works are necessarily required as the fruites of faith, and of iustification by faith: but our iustification is one thing, our sanctification is another, for they are made seueral graces & distinct gifts:1 Cor. 1, 30. neither is it likely, that the Apostle would repeat the same thing twice without cause. And in another place he concludeth, that a man is iustified by faith without the worke of the Law: if it be of grace, it is no more of works, for then were grace no more grace: but if it be of works, it is no [...] gra [...]e, for the [...] were worke no more worke. Rom. 3, [...], & 11, 6. Therfore it is truely said, that good works follow a man being iustified, but do not go before; in him that is to be iustified. Neither let any say, It is absurd that one should be made righteous by the righteousnes of another, for the righteousnes of Christ, is both his and ours. His, as being inherent in him, as in a subiect. Ours, being giuen vnto vs, and imputed to vs; so that by i [...] we are iustified before God, and accepted to eternall life. And that horrible blasphemy is this, to teach, that by the Popes indulgences, wee should bee made partakers of the merits and good works of the [...]ints, and to deny it as most vnreasonable, what we should be partaker [...] of the [...]ries and righteousnes of Christ Iesus. But as the transgression of Adam was both his and ours also; not his alone, [...]r ours alone, but his and lo [...]s together, because hee stood in on [...] places, and we were in his loyns: so is Christs righteousnes and obedience his and ours. And why should not the righteousnes be of another,Bernard. [...] 1, 0 seeing guilt is of another As another maketh vs sinners, why should not another make vs righteous, and iustifie vs from sinne? It might seeme to flesh and blood as vnreasonable, that the brazen serpent in this place, being an artificiall wor [...], made with mans hands, without sence & life, should restore health, and giue life to such as were mortally bitten: yet we see by beholding it, they were recouered.
Moreouer, the people stung by the fiery serpents, [...]ryed out in the anguish and bitternes of the paine, yet none was able to helpe himselfe or his brother, by his owne power of strength, or by any acte wrought by him; no, nor Moses himselfe could minister any cure o [...] comfort vnto them, but onely the graces of God, directing them to looke vpon the brazen serpent set vp, (for when GOD had appointed them one way, they must not seeke another way:) so although a man feeleth the sting of the old serpent, that is, sinne;Ferus in l [...] & Mato [...] yet no man can deliuer himselfe or others; nay, if he should flye to the works of the Law, they can do nothing. The Law sheweth the disease, it is Christ that must take it away, it is God that must shew mercy, it is faith that must iustifie vs. We affirme therefore with the Apostle, Gal. 2, 16, that we are iustified freely, not of the Law, not by the Law, not of works, not of our selues, not of the works of the Law, but by faith; all matter of boasting is excluded, iustification by grace is concluded, that God may be all in all.
Fiftly, great consolation ariseth from this Vse 5 comparison and similitude, to all such as [...]e weake in faith, & feele the corruptions of their hearts pressing them, and the tentations of Satan often ouercomming them, & alwayes assaulting them. For we haue great comfort giuen vs to enter into the combate, and to fight the battels of the Lord against the enemies of our soules, by consideration of these fierce and fiery serpents. True it is, they did continually bite & sting the children of Israel, (for otherwise there had bin no need of the brazen serpent) yet they could not destroy them; they did not ceaffe to vexe thē, but they could not wound them vnto the death; for they had a remedy at hand to helpe themselues, they looked vpon the brazen serpent and were healed. So hath God restrained the rage and malice of all the enemies of our peace and saluation. For howsoeuer the diuell & his angels are alwaies tempting, prouoking, and seeking to [...] vs as men do wheat, yet their homes and [...]ot short, and their strength is diminished, their will to hurt, is greater then their power of hurting; so that they cannot execute the c [...]uelty they desire, as the Lord himselfe testifieth from the beginning, Gen. 3, verse 15. Albeit therefore the battell be long, & the skinnis [...] [Page 817] oftentimes hot & bloody; albeit we take many a foyle, and haue the Bucklers beaten to our heads; albeit we be felled with the stroke, and driuen to fight vpon our knees, yet the victory shall be ours, and we are assured to preuaile ouer our aduersaries, who may fight against vs, but can neuer ouercome vs.
Againe, note that God requireth not of the Israelites stung in the Wildernesse, the vse of both eyes, nor exacteth a perfect sight to behold the serpent. Such as looked vpon it with a weake and dimme sight, euen with halfe an eye onely, (as no doubt among that great people, multiplied as the fish in the sea in great abundance, there was great difference in sight) there being among them young & old, strong and weake, sharp-sighted, and bleare-eyed; yet all that saw the serpent set vp, were cured and restored; not for the goodnesse of their sight, but for the promise and ordinance of God. So such as haue a true faith, though it be as a graine of mustard-seed, [...] 17, 20. which is the least of all seeds, can lay hold on Christ, and apply him to themselues. A small drop of water, is as well and truely water, as the whole Ocean sea; a little sparke is true fire, as well as a mighty flame; a little quantity of earth is as truely earth, as the whole Globe thereof. So a small measure of faith, is as well true faith, as a full perswasion and assurance, & the gates of hell shall neuer preuaile against it. The least faith is acceptable to God, A bruised Reed shall he not breake, [...]. 12, 20. and smoking flax shal he not quench, vntill he bring foorth iudgement vnto victory. A weake faith doth as truely apprehend & apply Christ with all his merits and obedience, as a stronger faith. Euen as a small and weake hand, if it bee able to carry and conuey the meate vnto the mouth, serueth for the nourishment of the body, as well as an hand of greater strength, because it is not the strength of the hand, but the goodnesse of the meate that nourisheth the body: so a weake faith, laying hold on Christ, and applying him and all his benefits to the beleeuer, is sufficient to nourish him to eternall life, because it is not the worthinesse or excellency of faith, but of Christ applied, which is auaileable and effectuall for our iustification and saluation. All the Israelites beeing an huge hoast of many hundred thousands, were not alike sharpe-sighted, and quick-eyed: but some no doubt were pur-blinde, and could not see afarre off, and saw the serpent exceeding darkly & dimly; yet was not the bleare-eyed man hindred of his health, because of his weake and tender eye, but if he looked thereupon, and were not wholly blinde, he was deliuered and restored, though otherwise neuer so slender-sighted. So whosoeuer are stung to death with sinne (as all are by nature, and the wound sticketh deepely in their soule) if they looke vp to Christ with the eye of faith, resting vpon him alone for their saluation; though neuer so weake in faith, yet shall be restored to the ioy and health of their saluation, and be eternally saued. There is a weake eye, and there is a strong eye;Mat. 8, 26, and 6, 30. Mat. 15, 28, & 8, 10. Rom. 4, 21. so there are diuers degrees of faith, there is a little faith, there is a great faith, and there is a fulnesse or assurance of faith. And as a weake eye seeth vnperfectly, the strong eye discerneth strongly; so a little faith beleeueth faintly, a great faith beleeueth stedfastly, an assured faith beleeueth fully, vnder hope, euen against hope, with faithfull Abraham; yet the least of them beleeueth truely & effectually. The Disciples of Christ saide vnto him, We beleeue and know that thou art Christ, the Sonne of the liuing God, Iohn 6, 69, yet this faith was quickly shaken, when the stormes of winde and raine arose,August. in Iohn, tract 79. it was quailed in his death, but repaired in his resurrection. Themselues feeling their owne wants prayed, Lord, increase our faith. Luke 17, 5. The poore distressed man saith in the Gospel, Lord, I beleeue, helpe mine vnbeleefe. Mark. 9, 24. Where we see (as one noteth) he saith, I beleeue, Aug de verb. domin. Ser. 36 therefore he had faith: hee addeth, Helpe mine vnbeleefe, therefore he had not attained to a fulnesse and assurance of faith, and yet was accepted. Peter was in beleeuing a liuely patterne of vs all, sometimes he beleeueth, sometimes he wauereth; sometimes he confesseth Christ,Aug. de verb. domin Ser. 13. sometimes he shrinketh backe from that confession. It was faith that made Peter at the word & commandement of Christ to step into the sea, to go to Christ vpon the waters, & to beleeue that he should be safe through his word that commanded, otherwise he would neuer haue aduentured to depart out of the ship: yet hee beleeued not with a full perswasion, forasmuch as the weaknesse of his faith made him begin to sinke, and earnestly to cry out vnto Christ, Master, saue vs; to whom Christ answered, O thou of little faith, wherefore didst thou doubt? Math. 14, 28. Yet this weake faith was a true faith, and this little faith was a liuely faith, because that feare and doubting made him runne and haue recourse to Christ, expecting al strength and succour from him alone, finding no power or ability in himselfe to deliuer himselfe. And thus do many of the faithfull beleeue their owne particular saluation, albeit not fully and perfectly, yet truely & effectually to the comfort of their owne soules: albeit they sometimes wauer and stagger, yet they recouer themselues, and encrease more & more in strength of faith.
Lastly, this teacheth vs what is the nature Vse 6 and property of a true iustifying faith, and wherein it consisteth, namely, in a speciall and particular application of Christs righteousnesse to our owne selues. It was not enough for these Israelites which were stung, that others should looke vpon the serpent set vp, but it was required of euery one (to worke the cure) to behold it himselfe. So must we haue a particular faith in Christ, apprehending his merits. Thus the Apostle setteth downe that faith whereby he liued and was iustified, [Page 818] Gal. 2, 20. I was crucified with Christ, &c. who loued me and gaue himselfe for mee. Heere we see the right property of a liuely faith to stand in application of the loue of God, & the merite of the passion of Christ to our selues, albeit there bee great weaknesse in our applying of him, considering that it is not the perfection of our faith that doth saue vs, but the perfection of the obedience of Christ, which faith apprehendeth. This faith was in Dauid, as hee witnesseth in sundry Psalmes; The Lord is my rocke, and my fortresse, my God, and my strength, my shield, the horne of my saluation, and my refuge. Psal. 18, 2. Thus haue the faithfull learned to [...]pply the generall promises of the Gospel vnto themselues. When God saith, Seeke yee my face, Psal. 27, 8, the faithfull soule answereth to God, I will seeke thy face. When God saith, Thou art my people, Zach. 13, 9, the faithfull resoundeth backe againe, Thou art the Lord my God. When Christ saith, If thou beleeue, al things are possible to him that beleeueth, Mark. 9, 23, the beleeuer answereth, Lord, I beleeue, helpe mine vnbeleefe. When God requireth to do his will, the beleeuer saith to him againe, Loe, I come, O my God, I am content to do it, yea thy law is within mine heart. Hence we must all learne to abhor & abiure the false faith of the false church of Rome, which teacheth that to be true faith, which generally beleeueth the word of God to be true. This is the faith of the reprobates, and thus the diuell and all damned spirits may be said to haue faith. For euery article of the Creed, teacheth vs to beleeue, not onely generally that there is a God, Iames 2, 19 a Sauiour, a Sanctifier, a Church of God, a Communion of Saints, a forgiuenesse of sinnes, a resurrection of the body to euerlasting life, which the diuell and his angels knoweth, confesseth, and beleeueth: but particularly that God the Father is our Father, that Christ is our Sauiour, that the holy Ghost is our Sanctifier, that there is an holy Catholike Church, and that we are true members of it, that we haue our part and fellowship in the Communion of Saints, that our sinnes are forgiuen vs, and that we shall rise againe to glory and immortality. Hence it is, that we pray daily, not onely for remission of sinnes to be giuen to the faithfull, but for the forgiuenesse of our owne sinnes. Hence it is, that in coming to the Lords Table, we receiue Christ as the bread of life and the food of our soules. There can be no eating and drinking but by a particular taking and receiuing: so can there bee no beleeuing in Christ without a speciall receiuing & apprehending of Christ, according to the saying of Christ, Iohn 6, 56, He that eateth my flesh, and drinketh my blood, dwelleth in me and I in him. No man is fed by the meate that another man eateth: so no man is iustified by the faith whereby another man beleeueth, but the iust man liueth by his owne faith, Hab. 2▪ 4. For he is the bread of life that came downe from heauen, He that cometh to him, Iohn 6, 35 shall neuer hunger: and he that beleeueth on him shall neuer thirst. Let vs therefore labour for this speciall faith and affiance in the mercy of God, and make particular application of the merits of Christ. Let vs beleeue in him who is the true brazen serpent, or rather the truth of the brazen serpent; let vs make him to be our life, who is of God made vnto vs to be wisedome, righteousnesse, sanctification, and redemption, 1 Cor. 1, 30.
10 And the Childrē of Israel departed thence, and pitched in Oboth.
11 And they departed from Oboth, and pitched in the hilles of Abarim, in the Wildernesse which is before Moab at the rising of the Sunne.
12 They departed thence, and pitched vpon the Riuer of Zared.
13 Thence they departed, and pitched on the other side of Arnon, which is in the Wildernesse, coming out of the Coast of the Amorites: for Arnon is the border of Moab, betweene the Moabites and the Amorites.
14 Wherefore, it is spoken in the booke of the battels of the Lord, against Ʋaheb in the Land of Suph, and against the Riuers of Arnon.
15 And the streame of these Riuers which goeth downe to the dwelling of Ar, lieth vpon the border of Moab.
16 And from thence they remoued to Beer, the same is that Well, whereof the Lord said vnto Moses, Assemble the people, and I will giue them water.
17 Then Israel sang this song, Rise vp Well, shout ye vnto it.
18 O Well, which the Princes digged, the Nobles of the people digged it, by the direction of the law-giuer, with their staues. And from the Wildernesse they went to Mattanah.
19 And from Mattanah to Nahaliel, and from Nahaliel to Bamoth.
20 And from Bamoth to the Ʋalley which is in the Land of the Moabites, at the beginning of the Hilles, and looketh toward the Wildernesse.
In this diuision is contained the third part of this Chapter, describing the peregrinations and perambulations of the Israelites, in what places they pitched their Tents, till they came to the possession of the Amorites.
Touching these seuerall iournies, some are barely and nakedly mentioned, because no notable matter or extraordinary and memorable accident fell out therein: other are passed ouer, and not at all mentioned or remembred, because the whole order of their trauelling in the Wildernesse, is particularly recorded afterward, Numbers, chapter 33, how they remoued from place to place, and after what manner. But vpon some other of their remoouals, Moses doeth somewhat more largely insist, and as it were make a stay as in the setting downe of two points: First, rehearsing the boundes by which the Israelites [Page 819] passed into the Land of promise: secondly, describing the well which they digged for water.
Touching the first point, they are said to haue pitched in Oboth, then at the heapes of the hilles of Abarim, situate right ouer against Moab; then at the brooke Zared: lastly, at the borders of the Amorites neere to the Riuer Arnon. Now because these were at the first the bounds and borders of the Moabites, Moses sheweth how by conquest they were lost; declaring both who lost them, and likewise who wonne thē by the dint of the sword. For he telleth vs by the Spirit of God, yt these places were once in the power, possession, and dominion of Vaheb, who before managed the state and kingdome of the Moabites: but Sihon, thirsting with ambition to enlarge the boundes of his dominion, set vpon Vaheb, bad him battell, and wonne these Coasts & Countries from him.
Now to continue the memoriall & remembrance heereof to posterity, there was a publike register made hereof to posterity, shewing that the name of those quarters was Suph, [...]t. 1, 1. and declaring that Vaheb had bene the lawfull possessour of thē, as Sihon was now ye wrongfull vsurper. Neuerthelesse, as all things else are ouerswaied by an higher power, so this battell was fought and directed by the prouidence of God, that ye Moabites for their horrible idolatry, might be punished, that Sihon, prouoking Israel to battell, might be repressed, and that thereby an inheritance for ye people of God might be prepared and obtained. This is the cause why God drew out ye swords of these Infidels one against another, that the Moabites lost a part of their dominion, and the Amorites enlarged their borders. Thus the Israelites took nothing from the Moabites, neither possessed any part that was in their present possession, as Iephtah prescribeth in the booke of Iudges, chap. 11, 26. For when the King of the Amonites challenged Israel for encroching vpon his ancient dominion, & deteining part of his Country from him, to wit, from Arnon vnto Iabbock and Iordan, after their departure out of Egypt, and required of them to make present restitution: Iephtah conuinceth them, and disproueth this allegation as false and vnreasonable, declaring (as the truth was) that Israel took not away that land which they claimed as their owne, but wonne it from the Amorites by the law of warre, and Verse 20 by right of conquest, who denying them passage, and moreouer making assault vpon them, constrained them to draw out their swords & to defend themselues: by occasion whereof they obtained victory through the helpe of God, and possessed their Cities. And as they tooke them by force of armes, so they held thē Verse 26 by prescription of time, three hundred yeares. So that he declareth, that if any had right to those Cities, or could lay any iust claime or title vnto them, it should be the Moabites who were the lawfull owners of them, before Sihon had encroched vpon them, and taken them away from the first inhabitants. But the Moabites hauing once lost them in battell, neuer asked Verse 25 them of the Israelites, neither laid any claime vnto them: therefore much lesse should the Amonites, to whom they appertained not by any iust title, neither belonged any way vnto them, either as owners by law, or conquerers by sword; and therefore they had no cause to dispute what right Israel had vnto that Land which now they possessed.
The second point heere amplified and enlarged, is touching the well, which by a diuine reuelation to them they had digged. For when they departed from the Riuer Arnon, they came into a dry place where they wanted water, such as the wildernesse affoordeth many, where the streames are swallowed vp in the hot sandes, but at the speciall commandement of God they were directed what to doe; as Peter was, where he should cast his Net, Luke, chapter 5, verse 4: they digged and found water in great abundance, and therefore they praise God by an effectuall song of thanksgiuing, amplified by many rhetoricall figures, as goodly flouers, or as precious iewels to beautifie and garnish the same withall.
For first, they eloquently by an Apostrophe, turne their speech to the Well it selfe, though a dumbe and senslesse creature, and speake vnto it, as if it had eares to heare, and vnderstanding to conceiue, Rise vp, O Well: confessing thereby the great power of God, who contrary to the nature of all heauy and weighty things, made the water to ascend, whose property is to descend: and exhorting with many acclamations and loud out-cries one another to the worke.
Secondly, they set downe who were the labourers and workmen about the Well, together with the tooles and instruments wherwith they laboured, to wit, the Princes and Nobles, directed by Moses, (by whose ministery they receiued the Law) and holpen with their staues and such like instruments (wherewith they laboured) fit for that purpose. And this is the third myracle which God wrought in giuing them waters. First, in Rephidim, immediately after they had passed ouer the red Sea, Exod. 17. The second in the desert of Zin, whē they came to Kadesh, as we shewed before in the former chapter. The third is that recorded in this place, in the desert of the Moabites. Afterward Moses reckoneth vp other places, by which they passed, as Mattaanah, Nahaliel, Bamoth, and so that Valley which is in the plaine of the Moabites.
In this History of the passage of the Israelites from place to place, a questionQuestion. ariseth, what is meant by the booke of the warres of the LORD, mentioned in the fourteenth verse? For where is it now extant? or what is become of it? From hence also, & from such like places many conclude, that sundry bookes of [Page 820] Canonicall Scripture are lost. I answer, Answer. the word (Sepher) is taken diuersly and doubtfully: it signifieth any publishing or rehearsing, whether it be written, or vnwritten; whether it be set downe by the pen, or vttered by liuely voice; as also the word Tradition is taken for that which is deliuered, eyther by word of mouth, or by course of writing. So then we cannot necessarily conclude, It is rehearsed, therefore it is written: Nor thus, It is written, Therefore it is an holy booke, and put into the Canon of the Scripture. Let these three things be cleered and decided, that it was a booke, that it was an holy booke, and lastly that it was a Canonicall booke, and then wee shall easily be satisfied, But Moses speaketh barely of rehearsing the warres, not of writing them: as if he should say, Whensoeuer the warres, ordered and disposed by the prouidence of God, shall be spoken off; this warre also and worke of his shall bee remembred, which he hath wisely wrought and accomplished for his people against Ʋaheb King of the Moabites, giuing part of his Country to Sihon, that so his owne people might recouer the same out of his hands againe, and reteine it as a possession for themselues, as Iephtah telleth the Ammonites, Iudg. 11, 23, 24, that they had held it by prescription of a long time peaceably without any molestation from the Moabites, or desire of re-entry. But if this had bene penned in a booke, and reserued to posterity, no doubt Ieptah would haue produced it as a sure witnesse to cleere the whole matter, and to put it out of all doubt.
Wherefore this truth must be holden of vs, that no part of the Canonicall Scripture,No canonical Scripture is lost. inspired of God, is lost and perished: I meane such as was committed as the Lords treasure to the Church, for the perpetuall instruction thereof in faith and obedience, so that no one oracle or sentence of God can fall away. True it is,2 King. 22, 8. 1 Mac. 1, 19. these sacred bookes may sometimes bee neglected and carelesly kept of men, they may be furiously burned, and despitefully handled by cruell tyrants that seeke the ouerthrow of all piety and religion, but they can neuer be finally lost and wholly extinguished. As he that keepeth Israel cannot slumber or sleepe: so he that keepeth the holy Scripture, the glory of Israel, cannot slumber nor sleepe. For first of all, who is the author and enditer of thē but God? and will not he preserue his truth, and keepe it for the good of his Church in all ages? Shal we make him vnable, or vnwilling to defend and continue them? If vnable, we make him a weake and impotent God: if vnwilling, we make him enuious and malicious, both which are farre from the pure and perfect nature of God, and cannot stand with his essence. Secondly, all the workes of God remaine for euer and euer, and are done in truth and equity. Take a perfect view of all creatures vnder the Sunne, which are the workes of his hands; though they may be abolished and rooted out in one place, yet they continue in another. If thou wouldst ascend into the heauens, or goe downe into the deepe, if thou wouldst take the wings of the morning, and dwell in the vtmost parts of the sea, which of all the Creatures are now missing? What place is void & empty? What hath beene, that is not now being, and extant in the world? This is it which the Prophet teacheth, Psal. 111. The works of his hands are established for euer and euer, and are done in truth and equity. If then all his works abide and continue from the glorious Creatures in the heauens, to the silly worme creeping in the earth: much more the holy Scripture must abide without decaying or diminishing, (as the durable Cedar without rotting and consuming) which is not onely his handyworke, but a masterworke chiefe aboue all others, as the Diamond among pearles of great price. And if the least and lowest creature in the world hath beene in his kinde continued hitherto, and shall be continued to the end, by the mighty hand of God, vpholding and supporting all things that he hath made: much lesse shall the Scripture perish and fall away, which bringeth greater glory to God, and greater gaine to his people? Thirdly, ye Scripture was written for these ends and purposes, for instruction and admonition, for teaching and confutation, for comfort and consolation, that so the man of God may be absolute, 1 Tim. 3, 16, 17. Neither was God deceiued in his purpose and intent: so that it must remaine & continue, being written for those endes and vses. But what errour can be conuinced, what comfort can be receiued, what vice can bee corrected, what truth can be published, what grace can be commended to the Church, out of those books which are supposed to be lost? Let vs not therefore doubt of Gods prouidence, and so shake the faith of the Church thereby. Fourthly, we see the old Testament hath reserued entirely the Genealogies of the fathers, which are not absolutely necessary to faith and saluation, as also the whole body of the ceremonies set downe in Leuiticus and other places of the Law, which notwithstanding were shadowes of things to come: why then should we not presume, that the same his prouidence hath also watched ouer other books, which more properly belong to our practise and times, and so more fitly might informe vs against ignorance, teach vs in our religion, warne vs in dangers, and comfort vs in afflictions? And if we haue no word missing or sentence wanting in such bookes as are left to the Church that there should need a void roome: or a desunt nonnulla; or an Asteriscus and some little starre to giue warning of some defect, as we see it is in many prophane writings,Dionys Hal [...] car [...]as Plut [...] Tu [...]. Po [...] [...]pian L [...] and other [...] and those of the best note: how should we be induced to beleeue that whole volumes of the old and new Testament are vtterly lost & neuer to be repaired? Lastly, let vs heare the testimony of the Scripture it selfe, & obserue [Page 821] what it can say, and doth witnesse for it selfe. Moses an old and ancient witnesse, teacheth, Deut. 29, 29, that secret things belong to the Lord our God, but the things reuealed, belong vnto vs and to our children for euer, that we may do all the words of this Law. But how do they belong vnto vs, that are not reserued for vs? Or how shall our children be directed by them, that cannot be found in their daies, or in the daies of their fathers before them? Or how shall either father or sonne doe that which they cannot know? Heereunto Dauid accordeth, Psal. 119, 152. I haue knowne long since by thy testimonies, that thou hast established them for euer. And our Sauiour giueth his holy consent vnto this heauenly truth, saying, Truely I say vnto you, till heauen and earth perish, one iote or one title of the Law shall not escape, till all things be fulfilled, Mat. 5, 18, and 24, 35. So then, we must hold the durablenesse and continuance of the Scripture in the Church, which is the pillar of truth, that it cannot faile or fall away, as is prooued at large in the answer to the Preface of the Rhemish Testament.
But before we proceed to the Doctrines of this diuision, it shall not bee amisse to answer the obiections that are raised and mooued against this point, touching the perpetuity of the whole Scripture, and of euery part of it.
First, wee finde often mention made of the bookes of the Chronicles of the Kings of Iudah and Israel, [...]ect. 1. [...]ngs 14, 19 [...]5, 7, & 11, Iosh 10, 3 [...]am. 1, 18. of the booke of the iust, & such like, which are lost. If then these be lost, and by no meanes to be found; how shall we truly say, that the whole Scripture doeth continue?
I answer, [...]sw. these bookes were neuer Canonicall Scriptures, but ciuill stories and chronicles of the Commonwealth matters, not of the Church, whereunto the Reader is directed if he be desirous to reade and know the History more at large: whereas the Prophets doe onely touch so much, as serued for the edification of the Church, and the building of it in faith toward God. For as all ciuill Nations haue the Chronicles of their fore-fathers and auncestors actes, Ester, chap. 6, verse 1. Ezra 4, verses 15, 19, so had the Iewes their ciuill Histories; such were those wee now speake of, which were good and profitable bookes of men, but were neuer committed or commended to the care of the Church to be preserued and maintained.
[...]ect. 2.Againe, we reade in sundry places, of the bookes of Nathan and Gad, the words of Samuel, the works of Ahia, of Shemaia, of Isaiah, and other Prophets, which likewise seeme to be lost, as well as the other wee named before.
I answer, [...]er. they seeme so to such as do not duely consider of them, which indeed are not lost, but contained in the olde Testament in the bookes of Samuel and of the Kings, which were not written by any one Prophet; but by diuers Prophets at diuers times, euen in the seuerall ages wherein they prophesied, albeit their seuerall names bee not to euery part expressed, as appeareth, 2 Chron. chapter 26, verse 22, where the Spirit of God testifieth, that Esaiah wrote the actes of Vzziah, first and last: meaning that he wrote them in the second booke of the Kings, and in his Prophesies, and not pointing out any book which now is lost: both the former bookes remaining as a treasure to the Church. As then we confesse these bookes mentioned in this obiection, to bee of another nature then those expressed in the former, so they haue beene preserued, and euer shall bee preserued in the Church, and be as it were laide vp in the Arke thereof.
Thirdly, it may bee obiected, that many Obiect. 3 worthy bookes of Salomon are lost which hee wrote.
I answer, Answ. his workes are of two sorts: first, sundry bookes of Humanity and of Philosophy, naturall and morall: secondly, bookes of Diuinity, written as he was moued and inspired by the Spirit of God.
The first sort of humane and earthly things, which the Church might best spare without perill or impeachment of faith, haue long since failed, as it is thought in the captiuity: the rest, which are parts of the Canonicall Scriptures do abide. And marke heerein a speciall worke of Gods prouidence, preseruing his owne truth, and reseruing it to all posterity.
Few are found in the world to affect or regard the pure and sincere word of God, in comparison of the multitude that seeke after humane wisedome, and labour to know the nature of [...]irds, of Beasts, of Fishes of Trees, and of earthly things, which delight the outward senses, and rauish the vnderstanding of naturall men: yet see how those bookes of Salomon that handle meere matters of humane P [...]ilosophy, which the wise men of the world hunt after, are vtterly lost: whereas the diuine bookes which he wrote by inspiration, lesse regarded, and more contemned, are notwithstanding by the watchfull eye of God remaining, and are reserued for the comfort of the Church for euer.
Lastly, we reade of the Prophesie of Enoch Obiect. 4 in the Epistle of Iude, verse fourteenth, who prophesied of the second comming of Christ in power and great glory, with thousands of his Saints: which Prophesie also seemeth to be among those bookes which are lost.
I answer, Answer. this could bee no Apochryphall Booke of holy Scripture; for Moses was the first Penne-man or Scribe that wrote the holy Scripture, whose fiue bookes are perfect, and contained in them sufficient instruction for that CHVRCH, whereas that Prophesie did not, nor indeed could not.
Secondly, it cannot appeare that this Prophesie was euer written.Iude, ver. 14. It is said, he prophesied & foretolde the end of the world by the Spirit of God in that most corrupt age that hasted to destruction, to the end that such as were ordained to eternall life might beleeue, and the rest being hardened might bee made without excuse; but it is no where said, It was written. It is said to bee a Prophesie, but no word or mention is made of the writing of this Prophesie: so that it seemeth, the Apostle learned it by tradition from the father to the sonne, as the Apostle Paul setteth downe the names of the sorcerers that withstood Moses and Aaron. Neither let the Church of Rome lay the foundation of vnwritten traditions vppon this ground-worke: seeing we deny not al vnwritten traditions conueied from hand to hand, but only such as are made rules of Gods worship, matters of faith, and parts of religion necessary to saluation.
To conclude therefore, seeing the prouidence of God, the fidelity of the Church and diligence of the faithfull is so great, that the whole body of the Canonicall Scripture hath beene kept entire and perfect, without losse or lacke of any part or parcell of it, of any booke or sentence, we must detest the blasphemous shufflings & shiftings of the Church of Rome that make the Scripture to be a maimed, lame, and vnperfect doctrine, Censu. Colon. dial 6. Concil. Trident. sess. 4. not containing all things necessary to faith and saluation: whereas the Apostle teacheth, that the whole Scripture inspired of God, is able to make vs wise vnto saluation, 2 Tim. 3, 15, 16 17, through the faith which is in Christ Iesus; and is profitable to teach, to conuince, to correct, & to instruct in righteousnesse, that the man of God may be absolute, being made perfect vnto all good works.
[Verses 10, 11, 12, 13. And the Children of Israel departed thence, and pitched in Oboth, &c. Here we haue painted and portraied out, as in a Table, certaine stations and iournies of the Israelites: wherein wee may behold as in a glasse, the prouidence of God protecting thē, and the obedience of the people following him. We see how they remoue from place to place in the wildernesse, they are neuer long at one stay, but either they went forward or backward, as the sea continually ebbeth or floweth. Now as the Land of Canaan was a figure of their rest in the kingdome of heauen: so their wandring vp and downe in the wildernesse, did figure and represent the condition of their life to bee vaine and transitory in this world.
Doctrine. The faithfull are forreigners and strangers in this life.We learne from hence the state of the faithfull, what it is, we are pilgrims and strangers in this life: we are as guests lodging heere for a night, but by and by we must depart and be dislodged, we haue heere no continuing City. This the faithfull haue in all ages confessed; Iacob being brought into the presence of Pharaoh, saith, The whole time of my pilgrimage is an hundred and thirty yeares, few and euill haue the daies of my life beene, Gen. 47, 9. But we may say, the daies of our pilgrimage are threescore yeares and ten, if haply we reach so farre, to which not one amongst an hundred cometh, few indeed and euill we may truely call them. This Abraham pleadeth, Gen. 23, 4,Gen 15. [...]3. wanting a place of buriall to interre his dead, I am a stranger and a forreigner among you, giue mee a possession of buriall with you. Thus he confesseth it went with him in Canaan, neither was his estate any better elsewhere. This the Prophet Dauid acknowledgeth, though a great King, Psal. 39, 12. Heare my praier, O Lord, and hearken vnto my cry, keepe not silence at my teares, for I am a stranger with thee, 1 Chr. 23, 15 and a soiourner as all my fathers: our daies are like a shadow vpon the earth, and there is none abiding. So then we see what our life and condition is, wee are altogether vanity, like grasse that soone withereth: wee are as tenants at the will of the Lord, our age is as nothing, it passeth as a tale that is soone told, it is as an hand-breath quickly measured, surely euery man in his best estate is altogether lighter then vanity it selfe.
The reasons. First, all our daies are stinted Reason 1 and limitted: as they are short and vaine, so they are vncertaine and vnknowne. The strongest natures and constitutions that seeme to be framed & setled as a sure building to continue for many yeares, yet are soone cut off & are no more. We see this confirmed by the daily experience of many examples, as in Vzzah suddenly smitten, 2 Sam. 6, 7: in Iobs children quickly ouerwhelmed, Iob 1, 19: in Ananias and Sapphira presently destroyed, Acts 5, 5, 10: in the rich man that had his soule in one night taken from him, Luke 12, 20, and in a continuall beholding the hand of God, striking as pleaseth him. If then vncertainty be an apparent argument of vanity, we may conclude from hence, our life to be vaine & transitory, inasmuch as God reuealeth not, when, or where, or how we shall die and bee taken out of this life. We know not when we shall die, at euen, or at midnight, at the Cocke-crowing, or in the dawning. When we lie downe, we know not whether we shall rise againe: when we arise, whether wee shall lie downe againe, except we be laid in our graue, and make our bed in the dust. Moreouer we know not where we shall die, at home or abroad. When we go out of our houses, wee know not whether we shall returne to them aliue or not, forasmuch as wee carry about vs euermore houses of clay. And when we come into them, we know not whether we shall go out of them againe vpon our feet, or be carried out vpon the shoulders of others. Lastly, the manner and kinde of our death is also as vnknowne as the rest, whether we shall dye a naturall or a violent death; a suddaine, or a lingring death; whether our life shall be prolonged to the last point and period of nature, our heat and moysture being consumed,Cicer. de [...] as the [Page 823] light of a candle consumeth by little and little and at length goeth out of it selfe; or whether it shall be taken away by fire, by water, by sword, by famine, by pestilence, by beasts, and such like casualties incident to the sonnes of men; all which proclaime and publish in our hearts the vaine condition of all flesh.
Reason 2 Secondly, God hath prepared for vs a City, whereof he is the builder and maker. This City we seeke, being Citizens of the heauenly Ierusalem, the mother of vs all. For we shall neuer sufficiently be brought to acknowledge our fraile and brittle estate, vnlesse wee be raised and lifted vp to the meditation of our future condition in the life to come. If then the kingdome of glory be a place of rest, what is this present estate, but a sea of sorrowes? If the heauen be our natiue Country, what is the earth but an exile and banishment? [...] 3, 20. If it bee true happinesse to enioy the blessed presence of the liuing God, then it must needs be a miserable thing, and death it selfe to want it. If to leaue this earthly tabernacle, be a setting of vs free and at liberty, what is this body but a prison? If immortality be as the putting on of a garment, [...] 5.6. what is our mortality, but as it were a nakednesse? Lastly, if to die in the Lord, bee to goe vnto God, what is this life but an absence from him? This did the Patriarkes professe, and to this they sealed by their practise, Heb. 11 13, 14, 15, 16. Abraham possessed not one bredth of a foote, sauing the purchase bought to bury his dead: Iacob was banished out of that Land, a great part of his life: Isaac and the rest of the fathers had but their walke in it, and enioyed it as a pledge of another Country which is aboue.
Ʋse 1, The vses follow. If we haue heere no abiding City in the daies of our vanity, then acknowledge Gods great mercy toward vs being so vaine. We see other creatures in their estate more permanent then man is, far exceeding and excelling in naturall gifts, in seeing, tasting, mouing, hearing, touching, and such like properties: yet no creature tasteth of his sauing mercies as man doth. This consideration doth the Prophet leade vs vnto, Psal. 8, 3, 4, 6, 7, 9, that hee is mindfull of him and visiteth him, and hath put all things vnder his feet. There is no merite in vs to be a motiue to moue him to shew so great mercy vnto vs. He findeth vs walking in our sinnes, as it were wallowing in our blood: all our righteousnesse is as a foule and filthy cloth, Esay 64, 6. This vse Dauid vrgeth, Psal. 103, 14, 15, 16, 18. Hee knoweth whereof we are made, he remembreth that wee are but dust: the daies of man are as grasse, as a flower of the field so flourisheth he: but the louing kindnesse of the Lord endureth for euer, he is full of cō passion and mercy, slowe to anger, & of great kindnesse. So that he confirmeth himselfe & others in Gods mercy, by the consideration of our owne vanity.
Ʋse 2 Secondly, seeing our daies be vaine & short, why doe we carke and care so much for the things of this life, what we shall eate, what we shall drinke, and what we shall put on? Why do we eate the bread of sorrow, & with too much painfulnesse heape vp worldly things? It may be we shal not come to the sight of the fruite of our labours, much lesse to the partaking of it. A traueller, the shorter his iourney is, the lesse his prouision is. We are all trauellers, we are in the way to our country, and we are not far from the end of our iourney; what folly then and madnesse is it to cast all our thoughts and meditations to earthly things, and to care not onely for the morrow,Math 6, 25, 34 but for moneths and yeares. This our Sauiour setteth downe, Luke 12, 19, 20, 21, for when the rich man saide to his soule, Soule, thou hast much goods laid vp for many yeares, liue at ease, eate, & drinke, and take thy pastime; It was answered him: O foole, this night will they fetch away thy soule from thee, then whose shall these things bee which thou hast prouided▪ So is he that gathereth riches and is not rich in God. Hereunto consenteth the Apostle Iames chap, 4, 13, 14, 15. Go to now, ye that say, to day or to morrow we will goe into such a City, and continue there a yeare, buy & sell, and get gaine, and yet ye cannot tell what shall be to morrow, for what is your life? It is euen a vapour that appeareth for a little time, and afterward vanisheth away; for that yee ought to say, Thus rather the words are to be read. if the Lord will, both we shall liue and we shall do this or that. Salomon hauing had plentifull experience of the shortnesse and vanity of mans life, penned to this purpose the Booke of Ecclesiastes, which is (as it were) the marrow and pith; yea, the very quintessence of all his best knowledge, and wherein we may see the refined wisedome of reformed Salomon; he proclaimeth, Vanity of vanities all is vanity: there is an euill which I saw vnder the Sunne, and it is much among men, one to whom God hath giuen riches, treasures, and honour, & he wanteth nothing for his soule of all that it desireth: but God giueth him not power to eate thereof, a strange man shall eate it vp: & though he leaue no sparke behind him neither son, nor brother, yet doth he not thinke, for whom do I trauaile, and defraud my soule of pleasure? This also is vanity, and this is an euill trauaile, Eccles. 1, 2, and 4, 8, and 5, 12, and 6, 1, 2.
To conclude this vse, if we be not strangers in this life, wee shall haue no part in the kingdome of heauen: If we will haue God to auow and acknowledge vs for his children, let vs liue heere as forreigners and warfaring men in our iourney, or rather in our race. We haue pitched and patched vp a Tent or Tabernacle, for a day or a night, we must not nestle our selues heere, we must not alwayes goe groueling to the ground, nor intangle our selues in the affaires of this life to make it our euerlasting habitation, but bee flying vpwards as birds sitting vpon a bough. True it is, God is so fauourable to many, that they neuer remoue out of the place where they were born, but continue at home in their owne houses; [Page 824] they are not driuen hither and thither, they are not tossed from poste to pillar; yet must not they make their resting place in this world, & looke for heauen vpon the earth, but bee alwaies ready to follow the calling of God,2 Cor. 7, 5: and know that he hath reserued a better resting place for them in his kingdome. Wherefore the Apostle Peter exhorteth, Dearely beloued, I beseech you as strangers and Pilgrims, abstaine from fleshly lustes which fight against the soule; & haue your conuersation honest among the Gentiles. This is the beginning of godlinesse and true religion, to deny this world, and to acknowledge our selues to be but strangers in ye same. And let vs pray with the Prophet, Psal. 119. I am but a stranger vpon earth, hide not thy Commandements from me.
Ʋse 3 Lastly let vs learne to depend and rest onely vpon God, who onely dwelleth in immortality, and not on the sonnes of men, who are nothing but vanity and cannot helpe. Who would in danger rest vpon a weak reed, which beside the weaknesse is ready to run into our arme? All men are fraile and transitory, if then we put confidence in an arme of flesh, we shall be deceiued. This the Prophets of God euery where record, Esay 2, 22, and 30, 7, and 31, 3. Ceasse you from the man whose breath is in his nostrils, for wherein is he to be esteemed? Teaching vs to cast off all vaine confidence in man, if God stop his breath but a little, he is dead and gone. And chap. 30. The Egyptians are vanity, and they shall helpe in vaine: they are men, & not God, their horses flesh, and not spirit: and when the Lord shall stretch out his hand, the helper shall fall, and he that is holpen shall fall, and they shall altogether faile. To this purpose Dauid exhorteth, Psal. 62, 9, 10. The children of men are vanity, to lay them vpon a ballance, they are altogether lighter then vanity: trust not in oppression nor in robbery: be not vaine; if riches increase, set not your heart thereon. Let vs set our hearts on our God, and the God of our fathers: abuse not the fauour and countenance of great men to do wrong, for he taketh away the greatest: rather let vs pray to him to giue vs wise hearts to number our daies, and to thinke often of our vanity, thereby to keepe vs from offending against God, that our life passeth as a sleepe in the night, that it groweth vp as grasse, which in the morning flourisheth, but in the euening is cut downe and withereth.
[Verse 14. It shall be spoken in the booke of the battailes of the Lord.] He declareth that the place mentioned in the former verse, should be so ennobled and renowned, that the memory of it should neuer die or decay. As if Moses should say, when the battailes of the Lord shall be spoken off, the Riuer Arnon shall bee remembred, and the battailes that Vaheb the King of Moab lost. Now they are called the battailes of the Lord, that were fought by mē. For howsoeuer men run together like wilde Beares, or wilde Boares, and leuy forces of mē, yet their armies are conducted and ruled by God. From hence we learne,Doctrin [...]. All watre [...] ordered by God. That all watres are disposed & ordered of God. Of all things done here beneath, nothing seemeth more casuall or confused, and nothing more out of the right course and order then the time of warre, when men seeme to run together at all aduentures: yet God hath his hand in it, he guideth and gouerneth the same as seemeth good in his owne wisedome. This the wise man handleth, Prou. 21, 31. The horse is prepared against the day of battell, but victory is of the Lord. This the Prophet confesseth, Psal. 144, 1. Blessed bee the Lord my strength, which teacheth mine hands to fight, and my fingers to battell. No war falleth out in any place, or vpon any people, but it is sent of God. When Abraham recouered Lot his brothers sonne from the enemies, of whom he was taken prisoner, it was God that gaue him good successe and prospered the worke of his hand.Gen. 14, 20. When the Israelites reuenged the villany of the Beniamites, in abusing a woman vnto death, it is said, the Lord smote Beniamin, Iudg. 20, 35. and the children of Israel destroyed them. So when Gideon was armed with courage and comfort to encounter with the Midianites, & to performe the work of the Lord against thē, when he was to ioyne battaile, hee cryed out, The sword of the Lord and of Gideon. Iudg. 7, 20. Wherefore, howsoeuer men do mannage the battaile, yet it is ordered at the will of God.
The reasons are plaine. First, who is the Reason 1 cheefe Captaine of euery hoast and army? Is not the Lord? And is not euery battell fought at the discretion & disposing of the Generall? If then God be the Generall of the field, and Captaine of the hoast, & President of the war, let vs acknowledge that all wars are ordered at his pleasure. This is the Title giuen vnto God, Iosh. 5, 13, 14, 15. When Ioshua lifting vp his eyes, saw a man come against him, hauing a sword drawne in his hand, he said; Art thou on our side, or on our aduersaries? And he answered, Nay but as a Captaine of the hoast of the Lord, am I now come: then Ioshua fell on his face to the earth and worshipped him. This cheefe Captaine and Leader of the people, was the Lord, as appeareth by a like place, Exod. 3, 5, where the Angell appearing vnto Moses in a flame of fire, is called the Lord.
Secondly, all things whatsoeuer are ordered Reason 2 by the appointment and prouidence of God, that are in heauen and earth; his gouernment ouer all creatures, and of all actions, is vniuersall, nothing can exempt it selfe out of the circuit of his dominion, as the Prophet teacheth, Psal. 113, 6. He abaseth himselfe to behold things in the heauen and in the earth. And the Apostle saith, that of him, and through him, and for him, are all things. Rom. 11, 36.
The vses come now to be considered. First Vse 1 this teacheth vs, that the victory is not mans, but the Lords. For if the battell bee the Lords, then the victory also is the Lords, that the glory likewise may be his. It is not [Page 825] the sword, nor speare, nor horse, nor man, nor money, that can saue or succour: these are vain things to rest vpon: so that where some trust in Chariots, and some in Horses, we must remember the Name of the Lord our God, Psal. 20, 7. Therfore the Prophet sheweth, Psal. 33, 17, 18, that a King is not saued by the multitude of an hoast, neither is the mighty man deliuered by great strength: an horse is a vaine helpe, and shall not deliuer any by his great strength. And this Dauid confesseth, whē he was to encounter with the vncircumcised Philistim, that reuiled and railed vpon the host of the liuing God, 1 Sam. 17, 46, 47, and 14, 6. This day shall the Lord close thee in mine hands, and I shall smite thee, that all the world may know that Israel hath a God, and that all this assembly may know that the Lord saueth not with sword nor with speare, (for the battell is the Lords) and hee will giue you into our hands. It is not hard with him to saue with many or with few: he maketh the weake strong, hee causeth one to chase a thousand, and two to put ten thousand to flight, when the mighty God selleth them and shutteth them vp. An example we haue, 2 Chron. 24, 24. when Ioash King of Iudah sinned against God, shedding innocent blood, and forgetting the kindnesse shewed to him, the Aramites came vp against him, Ierusalem was besiedged, the Princes were destroyed, their goods were spoiled; and though the army of Aram came with a small company of men, yet the Lord deliuered a very great army into their hand, because they had forsaken the Lord God of their fathers. Giue God the glory of his owne works, and let vs not sacrifice to our owne Nets. This is the cause why God oftentimes doth not blesse and prosper our warres, wee glory greatly in our multitudes of men, whereby God is robbed of his glory, and constrained to shew vs our owne folly, and to chasten vs for our presumption.
Vse 2 Secondly, it behoueth vs to consult with him before we enter into it, [...]mb. 27, 21. to pray for a blessing, and to depend vpon him touching the successe. If nothing ought to be enterprised rashly, or taken in hand vnaduisedly; then should warres be seriously thought vpon, and warily begun, and wisely vndertaken. The wise man teacheth, Prou. 20, 18, & 24, 6, that by counsell the thoughts of the heart must be established, and by counsell warres are to be enterprised. Thus when God promised victory to Ahab by one of his Prophets, ouer a great multitude of the Syrians, that he might learne to know him to be the Lord, Ahab asked of the Lord, who should order the battell? 1 Kings 20, 14, & 22, 5. So we must do nothing before we aske counsell of God to know his will & pleasure, as Iehoshaphat taught Ahab, crauing his helpe against Ramoth Gilead, Aske counsell I pray thee of the Lord to day, whether he will make our way prosperous. When the children of Dan sent expert men to view the Land and search it out, Iudg. 18, 5, 6, they asked counsell of God, to guide their feete in the way of peace. It is dangerous to be cold and carelesse in co [...] sulting with him, & coming to his ordinance for it. Good King Ioshua the Pillar of ye hand, and nursing father of the Church, was killed by Pharaoh Necho, 2 Chron. 35, 22, because he consulted not with the mouth of the Lord, but went out to try his owne strength. Let vs not in the day of battell, think the season lost, or the time il spent that is imployed this way: now is the acceptable time, and it is no wisedome to delay or deferre it. This was the wickednesse of Sauls heart, when the noyse of the Philistims army came to his eare, & the Priest had brought the Arke to aske aduice of God, he saide, Withdraw thine hand: 1 Sam. 14, 18, 19, that is, the time serueth not to stand & stay counselling and consulting with God, haue away these things, and let vs draw neere to the enemy: an euident testimony that God had forsaken him, and taken his Spirit from him, that he might runne from one euill into another, and so worke out his owne confusion. Contrariwise we see, that while Ioshua encoū tred with Amalek, a malicious and bloody enemy, Moses continued in prayer, and he preuailed more to the discomfiture and destruction of the Amalekites, by the force of prayer, then Ioshua by the dint of the sword.
Lastly, let vs not feare the enemies of the Vse 3 Church, but be strong and valiant, and commit the cause vnto God. Thus did Ioab when he entred the battell for the defence of Gods people and true religion, 2 Sam. 10, 12. Be [...] strong and let vs be valiant for our people, and for the Cities of our God, & let the Lord do that which is good in his eyes. Thus Dauid comforteth himselfe when he fled from his sonne Abso on, an [...] was driuen out of his kingdome by treason & treachery, Psal. 3, 6, 7, 8. I will not be afraid of ten thousand of the people that should beset mee round about: O Lord arise, helpe me my God, for thou hast smitten all mine enemies vpon the cheek bone, thou hast broken the teeth of the wicked saluation belongeth vnto the Lord, and thy blessing is vpon thy people. Be not therefore dismayed & discouraged, when the enemies breathe out their threatnings against the Church, band themselues together against Christ & his religion, and make their vnholy leagues for the vtter extirpation thereof: the Lord that sitteth in heauen▪ knoweth how to vexe them in his sure displeasure, and to breake them in peeces like a Potters vessell, and therefore blessed are all they that trust in him.
[Verse 16. Assemble the people, and I will giue them water.] So soone as they were remoued from the Riuer Arnon, they came into a dry place where they wanted water, but haue it immediately supplied of God. Somewhat we see they had profited by the former iudgements which brake in as a fire among them & consumed many. For heere being in need and necessity, they do not murmure against God, [Page 826] as they had done before, nor rage against Mo [...]es as in former times; but they wait the Lords leysure, vntil he releeue them, & render thanks vnto him for his mercy receiued. This benefit then is heere amplified by the cause, I will giue them water. From hence this Doctrine ariseth,Doctrine. The Lord supplieth the wants of his Seruants. that the Lord supplieth the wants of his, and helpeth them alwaies in time of neede. When we are hungry, he feedeth vs; when we are thirsty, he giueth vs drinke; when we are naked, he cloatheth vs; when we are destitute, he succoureth vs; when we are in want, hee supplieth vs; when we are in any necessity, he helpeth vs; yea, hee worketh myracles, and changeth the course of Nature, rather then forsaketh vs. He sent Manna to Israel when they wanted bread: he strooke the stony Rock when they wanted drinke: he sent his Angell to Eliah with food to strengthen him. He neuer forgetteth those that are his, he maketh the raine to fall, and the sunne to shine vpon the very wicked and vngodly. This the Prophet Dauid handleth, Psalm. 147, 9, & 145, 15, 16. The eyes of all waite vpon thee, and thou giuest them their meate in due season; thou openest thine hand, and fillest all things liuing of thy good pleasure. He giueth to Beasts their food, and to the yong Rauens that cry. This the Lord himselfe teacheth out of the whirlewinde, Iob 39, 1, 2, 3. Who prepareth for the Rauen his meate, when his Birds cry vnto God, wandering for lacke of meate? Wilt thou hunt the prey for the Lyon, and fill the appetite of the Lyons whelps? We know the Lyons & other sauage beasts are vnsatiable, they are not filled with a morsell of meate, they couch not downe in their dens whē they haue taken a little, they require much sustenance, according to their deuouring nature. Now who is it that findeth them this food and prouision, but he that is the Creator of all things, who saueth man and beast, for the Lyons rore after their prey, and seeke their meate at God. Then let vs come to the comparison which the Prophet maketh, Psalme 34.Psalm. 104, 21 If he feede the Lyons who suffer hunger, and seeke their prey with violence; how shall hee forget or forsake vs whom he auoweth for his children, and hath created after his owne Image? The Lyons do lacke and suffer hunger, but they which seeke the Lord, shall want nothing that is good. Psalm. 34, 9, 10. All these things teach vs, that God reserueth to himselfe the office and charge of maintaining vs, and giuing vnto vs whatsoeuer is necessary and meete for vs.
Reason 1 The Reasons may easily and euidently appeare vnto vs. First, his prouidence watcheth ouer those that are his, for their comfort and benefit, as the Prophet teacheth, Psal. 33, 18, 19. Behold, the eye of the Lord is vpon them that feare him, and vpon them that trust in his mercy, to deliuer their soules from death, and to preserue them in famine. This made him say in his old age. He saw neuer the righteous forsaken, & their children begging bread. Psal. 37, 25. This prouident eye can neuer be deceiued or disappointed, neither can it deceiue or disappoint such as rest vpon it for their comfort and preseruation.
Againe, he is the Creator of all, a mercifull Reason 2 Father, a carefull Shepheard, a gracious Redeemer, a louing Husband to his people. Will the Maker forsake the worke of his owne hands? Can the Shepheard forget his flocke and the sheepe of his pasture? Can the Father forget his childe, or the Mother not haue cō passion on the sonne of her wombe? Can the Redeemer cast off his inheritance that he hath bought and dearely purchased? Can the husband deny protection and prouision vnto his wife that lieth in his bosome? Thus the Prophet reasoneth, and from the titles of God, assureth his faith, that it should neuer faile. The Lord is my Shepheard, I shall not want: hee maketh me to rest in greene Pastures, and leadeth me by the still waters, &c. Psal. 23, 1.
The vses of this Doctrine are lastly to bee Vse 1 stood vpon. First, we are hence to gather, that we ought in all estates to feare God, and not to feare want of worldly wealth, or transitory things: let vs haue our conuersation without couetousnesse, which is vnsatiable and enlarged as the graue: let vs take heed of diffidence & distrustfulnesse touching the things of this life: let vs as well in aduersity as in prosperity, be ready to rest on Gods prouidence, whatsoeuer fall out vnto vs. True it is, we ought to labour in our callings, and to take paines to get meate and drinke, but we must beware of carking and cares, and vsing vnlawfull meanes to sustaine our selues. If we see not such successe on our labours as we looke for, let vs be content: if we see his blessing, let vs remember to render him thanks. This duty the Prophet declareth, Psal. 34, 9, & 37, 5, for hauing declared, that albeit the Lyons lacke, yet God will nourish those that be his, hee concludeth hereupon, O feare the Lord, ye his Saints, for nothing wanteth to them that feare him. Commit thy way to the Lord, and trust in him, and he shall bring it to passe. Let vs pray to him in our necessities, and call vpon him for our daily bread: let vs especially bee mindfull of heauenly things, and lift vp the eyes of our mindes to that kingdome that is reserued for vs. As for this world,1 Cor. [...] ▪ 32. wee must vse it and all the things therein, as if we vsed them not, and as though they were not our owne, but anothers; according to the example and practise of the godly Patriarkes. Let vs vse our houses and dwelling places, as strangers doe an Inne wherein they lodge and seeke harbour for a night, and then are gone. Let vs vse our goods and riches, as Pilgrims do other mens goods for a small season, but we must take heede wee set not our hearts vpon them. Let vs reiect and cast off all things that may clog and hinder vs in the way to the kingdome of heauen, like good trauellers, that wll burden themselues with nothing that may hinder them in their iourney. And let vs all learne true contentation of heart in [Page 827] euery estate of life, whether in health or in sicknesse, whether in want or in abundance, whether in trouble or in peace; considering, that as we brought nothing into this world, so we can carry nothing out of the same.
Againe, seeing God supplieth the wants of Vse 2 the body, let vs seeke also at his hands the norishment of our soules, and depend vpon him for our spirituall food. We see how men being in any aduersity are vexed and greeued, & how neere it goeth vnto the quicke. If they want bodily food and sustenance, they compasse sea and land, they spare no labour, they refuse no charges to haue it supplied. How much more should wee double our care for the soule, [...], [...]6. which is of a more diuine nature, and commeth nearer to the Image of God? The soule of man is the more precious and noble part of a man, the soule of a man is truely himselfe, the body is but his instrument: & therefore being of a more excellent substance, it is more to be regarded and cared for, then the body. If therefore a man would leaue country and kindred to prouide for his body, hee should be willing to go out of house & home; yea, euen to forsake himselfe to saue his soule. If a man be ready to trauaile a thousand miles by sea and land for the increase of his wealth, or the bettering of his knowledge, or the delight of his body: [...] 6, 33. we should not think much to go ten thousand miles, & to take any paines for the good of our soule, and to get food for the same. But the practise of the world goeth cleane contrary; the soule is least regarded, the health, the wealth, the welfare, the peace, the sustentation and preseruation thereof is nothing esteemed. They that are of the earth, do sauour onely of the earth: and will neuer leaue caring for it, till their mouthes be full of it. As we do tread vpō the earth, so let vs tread vnder our feet all earthly things: and as wee are borne to looke vpward toward heauen, let vs haue our conuersation in heauen, & set our affections vpon heauenly things, & as we aske of God our daily bread, so let vs depend vpon him for the daily food of our soules.
Vse 3 Lastly, let vs returne to him praise and glory due vnto his Name. We see men looke for this duty at our hands, as an acknowledgment of their fauours, who are but the instruments of God for the good of his people. How much more then ought wee to be carefull to remember the Lord, and to lift vp our hearts to the heauens? We must not be alwaies groueling vpon the earth, like the swine that eate the Mast, but looke not to the Tree. Wherfore the Prophet teacheth vs this duty, I will praise thee, O Lord my God, with all my heart: yea, I will glorifie thy holy Name for euer: for great is thy mercy toward me, and thou hast deliuered my soule from the lowest graue. Psal. 86, 12, 13. If we be not carefull when God hath opened his hand toward vs, to opē our mouthes, yea our minds toward him, we depriue our selues of many other blessings that God would plentifully bestow vpon vs. A skilfull husbandman will not alwaies till a barren soile, nor cast his corne in the high-way, where it shal neither be encreased nor receiued; so if there be found in any of vs a dry and vnthankfull heart, we stop the streame of Gods blessings, and hinder many good things from vs. So then, it is not enough to desire a supply of our necessities, & to haue a sense and feeling of our own wants, we must not be idle beggers, alwaies crauing & catching what we can out of the Coffers of Gods Treasury, and neuer acknowledge what we receiue, and from whence we receiue it. It is a notable note and token of the childe of God, to be often in praises and thanksgiuings. If we haue receiued but a litle measure of knowledge or faith, learne vnfainedly to be thankfull for that, to the end thou maist procure a farther blessing from God, and that thou maist grow from faith to faith, and from strength to strength. Many hypocrites & dissemblers, nay many Atheists and Libertines, in trouble and affliction are ready to aske, seeke, and knock at the gate of Gods mercy, as we see in the Israelites, and in sundry others; but these praiers proceed from feare, not from faith: from a feeling of sorrow, not from a feeling of sin: from a sight of their own necessity, not from a sight of their owne misery through want of reconciliation vnto God. But we must testifie our loue to God, and our zeale of his glory, by our acknowledging of his gracious blessings, and rendring vnto him the praise of his works of mercy.
[Verse 17. Then Israel sang this song, &c.] The goodnesse of God was great toward the Israelites, in those dry and desolate places to send them water, & reueale vnto them where they should dig a Well. Wherefore so soone as they haue experience of his kindnesse, they make a song of thanksgiuing, and sing a song of praise to remaine vnto all posterity, to testifie the acknowledgement of Gods mercy toward them.
The Doctrine from this place is this.Doctrine. Thanksgiuing to God, is a necessary duty. That it is required as a speciall duty to God to offer the sacrifi [...]e of praise, and to pay vnto him the calues of our lips, when we haue tasted of his bounty and louing kindnesse. We must giue thanks for mercies receiued at his hands. Whē the people of God receiued any victory ouer their enemies, they returned the glory to him for their deliuerance. Gen. 14.20. Exod. 15, 1. and 18, 10. The Prophet Dauid, as he abundantly tasted of the fauour of God, so plentifully powreth out praise and thanksgiuing, as the 18, Psalme. It is a Psalme of praise, which he sang in the day that the Lord deliuered him from the hand of all his enemies, and from the hand of Saul. Likewise Psal. 116, 12, 13. What shall I render vnto the Lord for all his benefites toward mee? I will take the Cuppe of saluation, and call vpon the Name of the Lord. This duty we see practised by Melchizedec on the behalfe of [Page 828] Abraham, Blessed be the most High, which hath deliuered thine enemies into thine hands. This we see performed by Moses and Aaron, when they saw the mighty power of God ouerturning the Egyptians; I will sing vnto the Lord, for hee hath triumphed gloriously; the horse and him that rode vpon him hath he ouerthrowne in the sea: they sanke to the bottome as a stone. This duty is not omitted nor deferred by Deborah and Barak in the day of their deliuerance, Praise ye the Lord for the auenging of Israel, and for the people that offered themselues willingly. Iudg, 5, 1, 5. This is it also that the Apostle teacheth, Phil. 4, 6. In all things let your requests bee shewed vnto God in prayer, in supplications, and in giuing of thanks. Yea Iob fearing God and eschewing euill, performed this duty to God, after the losse of outward wealth, when he had beene bereft of his children, robbed of his goods, spoiled of his seruants, reproched of his wife, and tempted of the diuell, he said, Naked came I out of my mothers wombe, and naked shall I returne againe: the Lord hath giuen, & the Lord hath taken away, blessed bee the Name of the Lord for euer. Iob 1, 21. Teaching vs heereby to glorifie God, not onely for meate, drinke, apparell, peace, liberty,Gen. 24, 12. and 29, 35. 1 Sam. 1, 1. health, children, successe in domesticall affaires, and such like; but euen for the losses & crosses that he sendeth vpon vs, which he sanctifieth to the saluation of his seruants. Let vs therefore acknowledge, that it is a duty belonging vnto vs, to offer the sacrifice of praise alway vnto God, that is, the fruite of the lips which confesse his Name.
Reason 1 The Reasons remaine to bee considered. First, we must giue him ye praise of his works, because it is the will and pleasure of GOD (who is so good vnto vs) to require it of vs, who can giue him nothing else.Psal. 118, 1. For what are we able to require and returne to the Lord for his great mercies? Can we deserue them at his hands or glory of any our own merits? Without him we can do nothing. If then wee can render nothing but this, let vs not deny him this duty of praise. It is the will of God we should not kill, or steale, nor commit idolatry, or adultery, & such like: few but make conscience of these sinnes, because we see the will of God restraining vs, and condemning them. So it is the will of God we should beware of vnthankfulnesse, and open our mouthes in setting foorth his praises, for his goodnesse vnto men. This reason the Apostle vseth, 1 Thess. 5, 17, 18.Psalm. 81, 4. Pray continually, in all things giue thanks, for this is the will of God in Christ Iesus toward you.
Reason 2 Secondly, of all sacrifices, this is the chiefe and principall, and groweth in the Garden of God, as one of the Cedars in Lebanon, eminent aboue the rest of the Trees of the Forrest. It excelleth and surmounteth all the rest, in respect of the enduring and continuance of it, in respect of the vse and end of it, and in respect of our vnwillingnesse and vntowardnes to performe it. First, touching the lasting of it▪ it was in Paradice before the fall, it was before the flood, it was before the Law, vnder the Law, vnder the Gospel, and shall hold to the end of the world. It is performed of men and Angels, in heauen and earth, it shall neuer end, no not when other exercises of our religion shall ceasse. The Scripture shall haue an end, preaching shall ceasse, prayer shall faile, the sacraments shall fade, we shall haue no need of these things; but the sweete singing of Gods eternall praises, shall neuer ceasse. The blessed Saints, and all the hoast of heauen shall giue praise, and power, honour, and glory, to him that sitteth vpon the Throne, and vnto the Lambe for euermore. Reuel. 5, 13, and 11, 17.
Againe, it is the end both of the works of Reason 3 God, and of the other exercises of religion. It is the end of our election, for he hath predestinated vs to the praise and glory of his grace, wherwith he hath made vs freely accepted in his beloued, Eph. 1, 5, 6. It is the end of our creation: for he hath made all things to his owne glory, euen the wicked for the day of wrath, Prou. 16, 4. It is the ende of our redemption, for the holy man blesseth the Lord God of Israel, for visiting and redeeming his people, who would send vs deliuerance from our enemies, and from the hands of all that hate vs, that wee should serue him without feare all the daies of our life in holinesse and righteousnesse before him, Luke 1, 68, 74, 75. And the Apostle teacheth this, Eph. 1, 3, 7. Blessed bee God, euen the Father of our Lord Iesus Christ, by whom we haue redemption through his blood, euen the forgiuenesse of our sinnes, according to his rich grace. It is the end of our iustification, for we are iustified freely by grace, that no man shold boast in himselfe, But he which reioyceth, should reioyce in the Lord. 1 Cor, 1, 31. It is the end of our sanctification, of our saluation, and of our glorification, to returne all glory & praise vnto God, that sanctifieth and saueth vs, & will glorifie vs in soule and body. And as it is the end of these works of God, so likewise all the exercises of our religion are directed and referred vnto it, as to the principall marke they aime at. A cheefe part of Gods seruice is praier. But why doe we pray vnto him, but that obtaining our requests, & hauing experience of his mercies, wee may giue him the praise? According to the saying of the Prophet, I will heare thee, and thou shalt glorifie me. Psal. 50, 15. Wherefore do we heare his word, but that receiuing increase of knowledge, and the gift of faith, we may giue thanks to God? Wherfore are we partakers of the Sacraments, but that finding and feeling comfort by them, we might returne the greater glory to God, the author of them?
Lastly, the vnwillingnesse of our corrupt Reason 4 nature to do this duty, manifestly proueth the worthinesse and excellency of this exercise. We are willing enough to pray for the gift, but we are not so ready to praise the giuer: we are forward and feruent in asking, but cold & dull in thanksgiuing. In time of sicknesse and [Page 829] dangers, wee are large in promises and protestations; but being deliuered, we are backeward in performing. We are full of desiring the things wee want, but wee are emptie of praises when God hath heard vs, and so lose the fruite of that good which he hath sent vs. Seeing therefore the offering to God the sacrifice of praise, is a principall part of his seruice, and standing directly with his will, it standeth vs in hand to confesse before ye Lord his louing kindnes, and his wonderful workes before the sonnes of men, Psal. 107, 8.
Vse 1 Now let vs come to the Vses. First, forget not his mercies and goodnesse toward vs. We are ready to remember our owne wants, and our mouth with our desire is inlarged to pray for health in sicknesse, for deliuerance in danger, and for comfort in heauinesse; but when light is risen in darkenesse, and ioy to the vpright in heart, wee forget the hand that lifted vs vp, and that our helpe is in the name of the Lord which hath made heauen and earth. This vse the Prophet Dauid maketh, Psal. 103.1.2. My soule praise thou the Lord, and all that is within me praise his holye name: My soule praise thou the Lord, and forget not all his benefits. This also Moses vrgeth to the people, when they were compassed about on euery side with the mercies of God, Deut. 6, 10, 11, 12. & 8, 10, 11. When they should possesse Cities that they builded not, houses full of all manner goods which they filled not, Welles which they digged not, Vineyards and Oliue trees which they planted not: when they haue eaten and are full, then he willeth them to beware lest they forget the Lord their GOD, that brought them out of the Land of Egypt, from the house of bondage. Why is it that he willeth thē especially to take heede to themselues when their bellies are filled, when their cattle is increased, when their substance is multiplyed, and when their possessions are inlarged? Surely, because if euer wee forget God, it is when we are full. If euer wee despise his lawes and commandements, it is in the time of plenty & abundance, euen then when we are most of al bound to serue him: When he hath beene on our side, and made an hedge round about vs, then wee stand in a slippery place, readie to haue our hearts puffed vp, & our minds hardned in pride, and to forget God and his goodnesse, as Pharaohs chiefe Butler did forget Ioseph, Gen. 40, 23. The more loue is bestowed vpon vs, the lesse duty is performed vnto him, whereby satan goeth about to take away all the graces of God from vs. In 2 King. 20, 8, 13. Hezekia was deliuered from a deadly sicknesse, and went vp to the house of the Lord to magnifie his mercy for his recouery: yet see how soone after he was ouertaken with vnthankfulnesse, and lost the comfort of his deliuerance, [...]on. 32, [...]5. and receiued heauy tydinges that his posterity should be carried away captiues into Babel. He thought that in his prosperitie He should neuer be moued. This is taught vs also in the curing of the ten lepers mentioned by the Euangelist Luke, 17.15, 16, 17, 18. of the which one only returned back, and with a loud voice praised God, and gaue him thanks: and Iesus answered, saying, Are there not ten cleansed? but where are the nine? There are none found that returned to giue God praise, saue this stranger that was a Samaritan.
Secondly, seeing we must giue God thanks Vse 2 for benefits receiued, of what sort soeuer they be: then especially we must praise him for spirituall blessings that are of an higher nature, & belong to a better life. This the Prophet, Psa. 103, 1, 3. thought vpon, prouoking himselfe to praise the Lord, & preparing his hart with his tongue to extoll his mercies he beginneth with this, Which forgiueth all thine iniquities, & healeth al thine infirmities. For wel did he know that if a man enioyed the world at wil, and yet wanted the perswasion of the pardon of his sins and reconciliation towards God, it were nothing: For what shall it profit a man if hee win the whole world, and lose his owne soule? &c. Mat. 16, 26. When Israel was oppressed in Egypt, it was ioyfull tydings to heare of a deliuerer, and they rendred praise to God for their deliuerance. When they had bin carried to Babylon, and accomplished the yeares of their bondage prophesied by Iere. 25, 12. and the Lord brought again the captiuity of Sion, they seemed at the first like them that dreame, Ps. 126 1, 2. Then was their mouth filled with laughter, & their tongue with ioy: then the heathen confessed, The Lord had done great things for them: Then the church sang, The Lord hath done great things for vs, wherof we reioyce. Suppose the case stood with any of vs bodily, as it standeth with al of vs spiritually, without any supposition at all, yt we were taken by enemies, bound in chains, cast into prison, sticking fast in the mire, pinched with famine, and wasted with despaire of euer comming out of such a dungeon: & that lying thus without helpe or hope, a king shold come vnto vs, smite off our fetters, free vs out of prison, pay our ransome, and promote vs to honor in his kingdome; would we not render vnto him al possible thanks, & depend on him all the daies of our life? But we are deliuered from greater enemies, and from greater dangers; from sin, hell, death, darknesse, the diuell, and damnation. For as the diuell doth exceede all bodily enemies, and hell fire infinitely surpasseth the pains of this life, which endure but for a season: so we must consider that our deliuerance being greater, our Thankesgiuing must not be the lesse: but our praise must bee answerable to his power▪ who hath cut ye cords of our enemies, and restored vs into the glorious liberty of the sons of God. Let vs acknowledge our selues tied to this duty, to offer to him the offering & sacrifice of praise, for the spiritual blessings of our redemption and saluation, for his word & Gospel, he hath not so dealt with euery nation & people. This is the onely recompence that we can make him, to giue him all ye glory. How shal we requite his [Page 828] [...] [Page 829] [...] [Page 830] mercies,Ezek. 16, 4, 5, 6. who finding vs neither washed in water, nor swadled in clouts, nor pittyed of any, but cast out in the open field, to the contempt of our person, and polluted in our own blood, couered our filthinesse, annointed vs with oyle, cloathed vs with broidred worke, girded vs with fine linnen, decked vs with ornaments, and entred into a couenant with vs to become his? Shall wee come before him with burnt offerings, and Calues of a yeere old? Will the Lord be pleased & praised with thousands of Rams, and with ten thousand riuers of oyle? All these be as nothing; For all the beasts are his, and the beastes on a thousand Mountaines: yea, all the world is his, and whatsoeuer therein is. Psal. 50, 10, 14. The seruice & sacrifice wherein he delighteth is an humble, contrite, and thankfull heart, which is more acceptable to him then all sacrifices that haue hornes and hooues. Offer therefore vnto him praise, and pay thy vowes vnto the most High, which thy lips haue promised in the presence of all his people.
Vse 3 Thirdly, let vs acknowledge this truth, that his name is most glorious, and confesse the greatnesse of his name to be worthy of al glory. Let vs not set vp our owne names, nor sacrifice to our owne nets, nor say wee haue escaped by our owne power, but thorough the fauour and kindnesse of God, as the Prophet teacheth, Psalme 124, 1. Let vs not claime the praise of God to our selues, nor rob him of his honour, but confesse that his mercy endureth for euer. This vse the Prophet teacheth, Psal. 8, 1, 9, where setting downe many arguments of the praise of God which he sheweth in the earth, he concludeth the maiesty of God to be worthy of all honor: O Lord, our Lord, how excellent is thy name in all the world? None can praise him aright, except hee be touched with a feeling of Gods greatnesse, goodnesse, and maiesty: euen as our prayers are colde when wee haue a small and slight feeling of sinne.
Vse 4 Lastly, seeing praise and glory is due to God for his blessings, it is our duty to pray for thē, and to aske them at his hands. When the Prophet, Psal. 50, 15. had stirred the people vp to offer vnto God praise, he addeth withall, Call vpon him in the day of troble, so will he deliuer thee and thou shalt glorify him. For when wee come to him by praier, and haue experience of his goodnes who deliuereth our soul from death, our eies from teares, and our feet from falling; and are assured that our helpe commeth neyther from the East nor from the West, nor frō the wildernesse, that is, from the North, nor South (inasmuch as Iudea was on both sides included and compassed with a Desert:Psal. 75, 6.) we are hereby prouoked and pricked forward, to cast downe our selues, and all our glory at his feet, to magnifie his mercy, to exalt his praise on high, and to say with the Prophet, Ps. 115, 1. Not vnto vs O Lord not vnto vs: but vnto thy name giue the glory, for thy louing mercy, and for thy truths sake. But if we trust in our owne strength, and rest in our owne labours, and think the good things we possesse, be ye works and fruits of our own hands, not the blessings & gifts of God, we shal neuer giue him praise for them, but set vp our selues in his stead, to the dishonor of his name, to the confusion of our owne faces, and to the hindering of the course of his blessings toward vs. Let vs therfore confesse, that euery good and perfect gift commeth downe from aboue, from the father of lights, and then wee shall render him the Calues of our lips.
[Verse 18. O Well, whom the Princes digged, &c.] We haue already declared in the former doctrine, that the people gaue thanks to God for sending them water miraculously, and supplying their want in that necessity. Here we see offred to our consideration, who were the chiefe workemen and principall Labourers in digging the Well; the Princes & Heads of the people, the Captaines, and Moses himselfe disdained not to set their hands to worke. No doubt many of the people ioyned with them as helpers forward, but the principal men and heads of the families are heere named, because they did direct, strengthen, and encourage others that were vnder them by their good example. The doctrine arising from hence is this That publicke persons vnto whom God hath granted honor and principality,Doctrine. All Supe [...] must giue e [...] ample to [...] Inferiors. and preferred before their brethren, are not only to informe their inferiors, and giue directions vnto them by word, but by their example and practise to go before them. All superiors are to teach by example of life, as well as by word of mouth their inferiors. So then, we are all from this example of the zeale of Moses, and forwardnesse of the Princes of the Tribes, to consider that it is required of cheefe personnes, whose heads are aduanced aboue others, to haue in them a zeale and forwardnes to further good things in others, that so their care may be answerable to the place wherein God hath set them. This is proued vnto vs in the example of Eliud, one of the Iudges, who hauing slaine Eglon King of Moab, and knowing there was a greater worke behinde to do, it is sayde, he blew a Trumpet in Mount Ephraim, he assembled the people, and he went before them saying vnto them, Follow me. Marke here, how he thought it not enough to shew the Children of Israel what was to be done, and to direct them in the way, but himselfe ioyneth with them, nay goeth before them; hee followeth not his owne ease, hee seeketh not his owne pleasure, he layeth not the burthen vpon them to keepe at home himselfe, but being fitted & called of God, hee began the enterprize, and looked for the issue from him. His example not onely in speaking, but in going before them, was very auaileable. The like we see in Dauid, whose zeale for the Lords house had euen eaten him vp, hauing an intent to cal the Arke home to Sion from the house of Abinadab, [Page 831] he called the people together, [...]. 6, 1, 5, he praised God with instruments of musicke, he danced before the Arke, and gaue a notable testimony how feruent he was, and with what ioy of heart he went about it. The like practise wee see in Salomons sonne who sate in his Throne; when once the Temple was builded, when the worke of the Lord was finished, and when the people were assembled, hee in their sight and hearing doth dedicate the Temple, with a fruitfull, comfortable, and passionate prayer, and intreateth the Lords gracious presence when in that holy place they should call vpon him. 1 Kin. 8, 22. The like forwardnes in the workes of the Lord wee finde in Iehoshaphat, Hezekiah, Iosiah, Ezra, Nehemiah, Zerobabel, Mordecai, and sundry others; these went before others in zeale, and accounted it a shame & reproch vnto them to be matched in goodnesse of those, whom they ouer-matched and ouer-mastered in greatnesse. This made Iosua say (who was Gouernor of the people) I and my house will serue the Lord Iosh. 24.15. This made Dauid say, Psal 101, 2. I will walke in the vprightnesse of my heart in the midst of my house. This made the Apostle say, 2 Thes. 3, 7. speaking of the idle that walked inordinately, and would not worke, Ye your selues know how yee ought to follow vs, for wee behaued not our selues inordinately among you, vrging his owne example to prouoke and pricke them forward.
Reason 1 This truth will yet further appeare vnto vs when we shall consider how it is proued and vnder-propped by strength of Reason. [...]irst, it is the Lords dooing to make them a distinct people and order by themselues. Hath he aduanced them to no purpose? had he no end in choosing them from among their brethren, and setting them in degree of dignitie before them? We know that all Gods workes haue som end which he respecteth, he worketh nothing idlely, euery action hath his special and proper end. His separation of them to rule in the Land or Church, is, that they should execute the things that concern Gods glory with all zeale. This we see in the booke of Ester, ver. 4 when she was desirous to shrink backe and not aduenture her selfe, beholding the hazard of her life, and the danger of death before her eyes, except the king did graciouslie respect her, and fau [...]urably hold out his golden scepter: Mordecai presseth her with this reason, Who knoweth whether the LORD hath brought thee to the kingdom for such a time? And Nehemiah aimeth at this in chap. 6. ver. 10, 11. where being counselled to hide his head, and to shut the doores of the Temple vpon him, because the enemies would come sodainely vpon him and slay him, hee opposeth his calling, Should such a man as I fly? Who is he, being as I am, that would go into the temple to liue? I will not go in. As if he shold say, God hath promoted me to this place of honor, & hath brought vpon me the dignity that I neuer looked for, and therefore I will aduenture to stand out in the discharge of the worke of the Lord, inasmuch as promotion commeth neither from East nor West, but from him.
Secondly, such as are aduanced aboue others, Reason 2 lye open to wrath and iudgement as well as others. Albeit they bee great in the world, and can plead with men, yet they cannot pleade with the Lord, seeing the greatest men lye open to the greatest punishments. If therefore they would not kindle Gods wrath against themselues, against their houses, and against their posterities, they must go before others in all godlinesse, and instruct them by word and by example. This is the reason that king Artashasht vseth, Ezra 7, 23. Whatsoeuer is by the commandement of the God of heauen, let it be done speedily for the house of the God of heauen, for why should he be wroth against the realm of the King and his children? So in Num. 25 4, 9. the Lord commaunded a thousand of the Rulers of the people to be hanged before him against the Sunne, because they stayed not the people from ioyning themselues to Baal [...]cor. In like manner, because Eli reformed not his sonnes, but suffered them to run forward in their sins (who through their extreme wickednes caused all Israel to abhorre the offerings of the Lord) his house was destroyed,1 Sam. 2, 31. his sons were slaine, and himselfe brake his necke with a fall from his seate.
The Vses are these. First of al, see how comfortable Ʋse 1 it is to all inferiours, when the Lord blesseth a land and people to giue them faithfull Rulers, godly Princes, zealous Nobles, righteous Magistrates, painfull Ministers, by whose example and practise they are led and guided to all wel-doing? It is an ancient saying, Of what disposition soeuer Princes are, [...]laudianus. the people will not be vnlike [...]hem. Experience in all ages and places teacheth vs, That many wicked men make this an Apology for themselues, and alledge it as a suffi [...]ient excuse for their wickednesse, that men of cheefe place aboue them, like their courses, and giue them directions what to do. This the Prophet pointeth vnto, Ier. [...]4 1 [...]. It went well with vs, when we burnt incense to the hoast of heauen, and when we poured out drink offerings to them, di [...]e it without our husbands? Thus it commonly falleth out, that wicked persons pretend the example of chiefe men, and thereby go about to iustifie their euil doings.The defence that drūkards vse for themselues. Exhort the drunkard and riotous person to forsake his drunkennes, and to leaue his beastly sin, admonish him to shun houses of drunkennes the very nurseries of all abhominations, what is their answer? We haue the chiefe of the parish to keepe vs company, we haue the best and richest sort to ioyn in our society, they like our doings, they iustifie our courses, and only a sort of fellowes that are more precise then wise, speak against vs. Thus doe these men take heart, and encourage themselues in all euill practises, yea, are hardned against the reproofe of others because they finde the cheefest sort to bee on [Page 832] their side. Wherefore it must needes be accounted a great blessing to a nation, to send wise, discreete, and faithfull Rulers amongst them.Ezra 7, 27, 28 This we see in the practise of Ezra, when hee saw the forwardnesse of the King, read the Edict, knew the liberty giuen to all that would returne, beheld the Iewels to bee restored to Gods house, and how the Princes were ready to giue a Free-will offering, the perfect Scribes of the Law, together with the fathers of Iudah & Beniamin, took great comfort, and were greatly refreshed through the hand of the Lord their God: so that among many points of Gods mercy toward his people, this is not the least, to haue godly gouernors giuen vnto them. Let vs then all of vs acknowledge, that it is a great mercie of God to a kingdome, place, parish, family, when the Rulers are reformed and well ordered, touching the seruice, worship, and obedience of God. When Salomon had established religion and iustice in Ierusalem, & amended his court according to the ordinance of God, so that all things were performed according to the law: the blessing spread ouer the whole kingdom, religion florished, peace and righteousnesse kissed each other, and the blessings of God came vpon the people: They had Cedars as plentifull as wilde fig-trees, 1 Kin. 10, 27. Iron was as common as stones, siluer as iron, and gold as siluer. They had peace and plenty on euery side, there was not so much as a dog that opened his mouth against them.
Ʋse 2 Secondly, this should serue as an instruction to all Magistrates and mighty men, to endeuour by their godly life and good example to draw on other that are vnder them to the knowledge and feare of God. Great is the force of euill, and the power of sinne in priuat persons. We see [...]n our small parishes and little villages in our priuate families and households, one or two children of Beliall, wicked men, prophane in life, are stronger to poyson and pester the whole Congregation, neighborhood, and family, in a short time, then the ordinance of God in the ministery of his word and the company of the faithfull in the church or house, are able to bring forward to obedience. One prophane person fostered and nourished in an house, is as a scabbed Sheepe in a whole fold, and therefore shall more corrupt and infect by secret suggestion & perswasion in a weeke or two,1 Cor. 5.6. then a sincere and godly Gouernor shall be able to edifie and build vp in a yeere. Now, if inferiour persons can spred sin ouer all the body, as an vncleane leprosie, who are of smal account and estimation; what shall the cheefe and principall members doe when they are euill? What an hell of wicked men shall swarme in that corporation or congregation, where both Magistrate & minister, where the cheefe men as the head, and the Ministers as the eye, are contagiously infected and desperately diseased? For, as there is an happy and blessed vnion in religion and Christian obedience, where all estates of men doe ioyne vnfainedly in it, and helpe with both hands to build vp an holy Temple to GOD;Psal. 122. [...] where Moses and Aaron, that is, the Prince & the Priest, where the Magistrate and the subiect, the head and the body, the gouernor and they that are gouerned, the Pastor & the people, as one man, with one minde, and with one mouth, seeke to set foorth the glorie of God: so on the other side, what an assembly of wicked and loose persons, what an house of infidelity and prophanenesse must that be, where the gouernours and housholders haue no sap or seasoning of the feare of GOD in them, where none is found to giue thē light, but all walke in darknesse and ignorance?Matth. 6, [...] If the eye be dim, how great is that darkenesse? Let vs therefore remember this one point, That as our place is eminent in the Common-wealth, or in the Church, or in the Family or houshold, so must wee labour and endeauour (as we said before) by example, by exhortation, by admonition, and by reprehension to vse all godly meanes to prouoke and stirre vp others to the fruits of holines. It is not enough for those in high places, set as on a watch tower, placed as on a hil, from whence they may be seene farre and neere, to looke onely vnto themselues, and to watch ouer their owne waies; it is not enough to haue light in themselues, but they must hold out the candle vnto others: they must not onely know the way themselues, but be able to guide others in the right way; they must not onely giue no offence to hinder others, but be examples to instruct others. Lastly, they must not only come into the house of God themselues, but tol the bell to bring others to God with all forwardnesse and cheerefulnesse.
Lastly, it is our part that are of the people, Ʋse 3 to commend them to God in our prayers, to intreat him that hath the hearts of all men in his hands, that in his own wisedom he would dispose them to be carefull of our good, that vnder them we may liue a peaceable & quiet life in all godlinesse and honesty.1 Timo [...]. [...] Good Magistrates bring the greatest blessings vnto the people, they are nursing fathers to the church, they are the light of the kingdom, they are the bulwarkes of the country, they are the means of erecting vp the pure worship of God, and of keeping from vs barbarousnes, brutishnes, outrages, violence, and all villanies. Seeing then wee receiue these and sundry other blessings from them, it is our bounden duty aboue all other callings among men to pray for thē, and to praise God for them. And certainely▪ if any nation vnder heauen bee bound to reioyce and praise GOD for their Prince (who is as the comfort and consolation of our life, and the verie instrument of our peace) wee are they. Vnder his shadow wee liue and abide as in a place of rest, and sleepe quietly in our beddes, free from all feare and danger whatsoeuer. This we see described in [Page 833] the peaceable and prosperous dayes of Salomon, there is no crying and complaining in our streetes. We are blessed with earthly blessings; we are an astonishment and wonder to our neighbour Nations. They haue all deeply drunke of the cup of Gods wrath, that hath beene filled with full measure, whiles we haue looked on, and our soule hath escaped. And aboue all the rest, we haue all this time enioyed, and do enioy the bright light of the glorious Gospel, and haue beene most of vs borne vnder the profession thereof, to the establishing and continuing of many millions of thousands in the coueuant of grace and eternall life▪ when other haue beene kept in horrible darknes and damnable idolatry to the destruction of their soules. We are therefore vnhappy wretches, if among all the mercies of God vpon vs, this be not remembred as one of the first and cheefest. And let vs learne to haue in abhomination from the bottome of our hearts, the bloody practises and desperate attempts of all cursed Shemeis, [...]. 15, 6, 7. who open their mouthes against the Lord, and against his annointed with horrible execrations, I meane the Iesuites and Priests, (brethren in euill) together with the rest of that damned crew and generation, who in stead of prayer and thanksgiuing for our Soueraigne, vse falshood, practise treasons, and deuise mischieuous conspiracies, seeking the life of their gracious Prince, and labouring to stop the breath of our nostrils: [...]. 4 20. whereas he that curseth the King should dye the death.
The Prophet Ieremy speaking of the estate of the people after the death of Iosiah, bringeth them in thus complaining: The breath of our nostrils, the annointed of the Lord was taken in their Nets, of whom we said: Vnder his shadow we shall bee preserued aliue among the heathen. Whereby he meaneth, that the office of the King as the Superiour, Pet. 2, 13, 14 and of all Magistrates as Gouernours sent of him, for the punishment of euill doers, and for the praise of them that do well; is to protect and preserue the people in peace and safety, euen as the breath that we draw in at our nostrils, giueth life and health to the body. Wherefore it standeth vs that are Subiects vpon, not onely to be obedient for conscience sake vnto all lawfull ordinances of Princes, who are the Lords Lieutenants appointed of him ouer his people for their good, [...] 82, 1, 2. but to pray earnestly for them, that they may further vs in piety, keepe vs in honesty, and maintaine vs in tranquility one with another: piety in respect of God; honesty in respect of our selues; tranquility in respect of others. This charge the Apostle giueth, when Magistrates were Infidels and Heathen, that the Church should pray vnto God for them: how much more therefore doth it stand vs vpon to practise this duty, when as our Magistrates are the children of God, and pillars of the Church? And thus much of the third part of this chapter.
21 Then Israel sent Messengers vnto Sihon, King of the Amorites, saying;
22 Let me goe through thy Land: we will not turne aside into the Fields, nor into the Vineyards, neither will we drinke of the waters of the Welles: We will goe by the Kings way, vntill we be past thy Border.
23 But Sihon gaue Israel no licence to passe through his Border: and Sihon assembled all his people, and went out against Israel into the Wildernesse: and he came to Iaboz, and fought against Israel.
24 But Israel smote him with the edge of the sword, and inherited his Land, from Arnon vnto Iabbok euen vnto the children of Ammon; for the Border of the children of Ammon was strong
25 And Israel tooke all those Cities; therefore Israel dwelled in all the Cities of the Amorites in Heshbon, and in all the Villages thereof.
26 For Heshbon was the City it selfe of Sihon, King of the Amorites, who fought against the former King of the Moabites, and tooke away all his Land out of his hand, euen vnto Arnon.
27 Wherefore they that speake in Prouerbs say, Come to Heshbon, let the City of Sihon be [...] built and repaired.
28 For a fire is gone out of Heshbon, and a flame from the City of Sihon, and hath consumed Har of the Moabites, and the inhabitants of the high places of Arnon.
29 Woe be to thee, Moab: O people of Kemosh thou art vndone: he hath deliuered his sons which escaped, and his daughters into captiuity to Sihon, the King of the Amorites.
30 Their Empire also is lost, from Heshbon vnto Dibon, and we haue destroied them vnto Nophah which reacheth vnto Medeba.
31 Thus Israel dwelt in the Land of the Ammorites.
In these words and those that follow to the ende of the Chapter, is contained the last part of this Chapter; to wit, the subduing of two mighty enemies, in two seuerall battels; namely, Sihon, King of the Amorites, and Og, the King of Bashan. The Amorites were a people that came of Ham the youngest sonne of Noah, as appeareth, Gen. 10, verses 6, 15, 16. For Ham begat Canaan, who disclosed the nakednesse of his Grandfather; and Canaan begat Emori, of whom came the Amorites, who inhabited the Land of Bashan, & Mount Gilead. This History is more at large recorded, Deuter. chapter 2 and 3. [...]irst, touching Sihon, we must obserue two things; the iust occasion and aduantage which he gaue to Israel to subdue him, and take poss [...]ssion of his Land: For the Lord had hardened his spirit▪ and made his heart obstinate, because he would deliuer him into the hands of the Israelites: Deuteronomy, chapter 2, verse 30. Then secondly, the ouerthrowing of him, the entring [Page 834] into his Country, & the possessing of his Citties. Hitherto they had compassed the Land of Edom with great danger, with much wearinesse, and sundry tentations: they come to the Land of the Amorites, there ye King withstandeth them, and will giue them no passage, but fiercely and furiously encountreth with them. Touching the occasion whereby Israel was iustly moued & compelled to enter fight with the Amorites, it offereth two points to be considered. First, a friendly and louing request of Moses. Secondly, a currish and vnkinde deniall made by Sihon. Concerning the petition of Moses, obserue the Embassage which he sent, together with the reasons, containing both the ground of his reasonable demand, shewing the equity of the petition, and laying down most equall conditions of peace: because he desired onely passage through his Land, without spoyle of the Country in generall, or dammage to any person in particular. The refusall of the King followeth; and albeit the Israelites freely and frankly professed, that their purpose was to passe by all things as trauellers, not possesse any thing as Conquerers; yet nothing at al (albeit neuer so right or reasonable, and so equall or honest) is granted & permitted to Gods people.
Wherefore Sihon, either resoluing with himselfe to deale vniustly and vnkindly, or suspecting that vnder a faire colour and outward shew of honest dealing, they might haue a further proiect, and hide the depth of their cunning deuises (as oftentimes is vsed at the dyets and consultations of Princes) and beeing enflamed with the malice of his owne heart,Guicciard. hist. lib. 11. & 19. he dealeth more vnmercifully with thē then the Edomites and Moabites had done, and denieth that fauour and friendship which they had found among them. Indeed the Edomites denyed them passage thorough their Land, as we saw before, chapter 20, yet they suffered them to trauell by their Coast & Borders, and solde them foode for their money, Deut. 2, 29. The Moabites (another enemy) permitted them indeed to passe by their Borders, but refused to giue them meate or water for mony, as appeareth, Deut. 23, 3. But the Amorites, worse then both the former, not only affoorded them no commodity, but being destitute of all sparkes of humanity, denyed thē passage in word and deed. In word, he answered, Thou shalt not passe: In deed, he vnited his forces, he tooke the field, and so prouoked Israel to battell, who lay still, and stirred not against him. True it is, Israel had Gods purpose reuealed vnto them, to subdue them, and enter their Land: but Moses waiteth with wisedome, vntill they were teazed and constrained to defend themselues, lest (if they had begun and giuen the occasion) the enemy should vpbraide them with iniustice, and charge them with oppression, & chalenge them for wrongfull vsurpation. Now they deale vprightly, euen their enemies being Iudges, inasmuch as Nature teacheth euery man to resist force with force,Cicer. pro [...] lo [...]e. and defend himselfe with his weapon against open and outragious violence.
The occasion being offered, and the fire kindled by Sihon, Israel being compelled, fighteth against him, ouerthroweth him in the battell, and inuadeth his Dominion, and maketh them all passe vnder the mercy of the sword, without compassion, sparing neither men,Deut. 2, 34. women, nor children. This victory is amplified by a particular enumeration of ye Cities which they subdued, and they inhabited euen in the head-Citty, Heshbon Afterward their right to these places is proued and confirmed. For albeit Heshbon properly belonged to Moab, as a part of his Dominion, yet all that coast, euen to the Riuer Arnon, was come by conquest into the possession of Sihon, King of the Amorites: so that the Israelites tooke not away any thing from the Moabites, according to the commandement of the Lord, Deut. 2, 9. Iosh. 13, 25, but from the Amorites, whose whole Countrey was alotted to his people, GOD scattering the people that delight in war, and take pleasure to shed blood. This is that mercy of God which Nehemiah magnifieth, chap. 9, 8. Thou madest a Couenant with Abraham, &c. And Psal. 78, 55. Hee cast out also the heathen before them, &c. Thus did God shew himselfe to be the Shepheard of Israel, that led his people like sheepe, and brought them into ye Borders of his Sanctuary which his right hand had purchased. Here was the beginning of all comfort; heere they began to set down their rest: heere they saw the first fruites of their labours, assuring them, that as God had begun to performe his promise, so he would continue to finish his owne worke.
Furthermore, their right in possessing of these places, is declared by a publike song of triumph and victory, as it were a Trophie fet vp, which was made by the Poets of yt time, to make knowne to posterity the victory of ye Israelites, and their lawfull claime to those Cities which they had won by the dint of the sword. This Poeme was not a song made by the Amorites, as many suppose, but composed by the Israelites, as appeareth by these reasons.
First, we see it to be a most common and vsuall thing with the people of God, when they had obtained any victory, or receiued any benefit, to leaue some token & monument of it to posterity, & to acknowledge by whose hand they haue preuailed. This we see in the words going before, ver. 17, 18, where they sang a song of thankesgiuing, for the Well which God had granted, and they had digged.
Secondly, it is no ordinary and vsuall thing with God, to alledge the sayings of heathen Poets, and so to sanctifie their prophane writings to be holy Scriptures. True it is, the Spirit sometimes produceth a short sentence to conuince the heathen by their own Prophets, [Page 835] but neuer citeth an whole Poeme, as Moses doth in this place.
Thirdly, in the 30 verse it is saide, We haue destroyed them vnto Nophah, and subdued Sihon that had conquered the Moabites, by which meanes Israel came to dwell in the Cities of the Amorites.
Fourthly, here is pronounced and concluded the wofull and wretched estate of Moab, [...]g. 11.33. for their idolatry and trusting in their god Kemosh, which had deceiued them, and deliuered them into the hands of their enemies; which agreeth not to the Amorites, as deepe in the sinne of idolatry as the Moabites, and worshipping the same Idoll the Moabites did. For Kemosh was the god of the Amorites, Ammonites, and Moabites. Therefore as the Prophet saith, [...]y 2, 11. that the Gentiles will not change their gods, so it may be truely said, they will not reproch and reuile their gods. Thus then we see, this was one of the songs of the Israelites, most likely to bee penned and published by Moses himselfe, who, as he was brought vp in all the learning of the Egyptians, [...] 7, 22. so he was cunning in this faculty, as appeareth in other places of his works.
This Song or Sonnet, remaining as a Testimony and witnesse of their iust conquest to ages succeeding, setteth downe both the vsurping of the Amorites, & the recouery of those places out of the hands of the Amorites by the Israelites. First, it sheweth how Sihon inuaded the Moabites, and exhorted his army to play the men, appointing Rendevous & place of meeting to be at Heshbon, willing them to resort thither to begin the battell, stirring thē vp to repaire the breaches of that City which Sihon made the head and mother-city of his kingdome, and then inuading other parts of Moab, which were wasted & consumed with fire and sword. Thus he seemed to haue most reason and right, [...]. A [...]al. [...]. who had greatest strength. They got their superiority by cruell iniustice and wrong vsurpation, the distressed Moabites chusing to sell their liues in ye field with honor, seeing they could not enioy them with safety in their Cities. Sihon then beeing thus Conqueror, the Poet bringeth him in, insulting ouer his enemies, vaunting in his owne strength, and ascribing the victory to his own power: their god Kemosh (the Patron of that people) could do them no good, but suffered them to be taken and spoyled. Such is the vain hope of poore Idolaters in their Idols, which cannot helpe or deliuer themselues, much lesse their worshippers that trust in them.
Lastly, touching the Israelites, they spoiled them that were the spoilers, and conquered them that were the conquerors: for they recouered for themselues, and for their owne vse, the Townes and Cities which the Moabites had lost. Thus Israel medled not with the Moabites, neither tooke any thing from them, but peaceably possessed that which they won frō the Amorites, none laying any claime or title thereunto, as Iephtah pleadeth, Iudg. 11, 13. And this is the right which the Israelites had to dwell in the Cities of the Amorites, and to possesse as their owne goods, the labours and liuings of other men: which they could iustifie by the Law of God and man. For when Abraham had subdued in battell the fiue Kings, he chalenged to himself a right in the prey that was taken, and payed ye tenth of all to Melchizedek? Gen. 14, 20, 21 Hereunto belongeth the commandement giuen of God, touching the diuiding and retaining the spoyles of war; saying, All the spoyle thereof shalt thou take vnto thy selfe, and shalt eate the spoyle of thine enemies which the Lord thy God hath giuen thee, Deuter, 20, 14.Xenoph. lib. 7. Cyropaed. Halicarnas. li. 6. And this we might plentifully prooue by the Lawes, Decrees, and Constitutions of Princes and States in former times.
[Verse 21. Then Israel sent Messengers.] In this diuision generally, is set foorth the end of the enemies of the Church, that albeit they preuaile for a season, and plow vpon the backs of the godly, and make long and large surrowes, albeit they plant themselues strong, & flourish as the greene Bay-tree, yet they passe away suddenly, and are cast downe in desolation.
The persecuters and enemies of the Church shall perish and come to confusion.Doctrine. The persecuters of the Church shall perish. Howsoeuer they lift vp their heads & hornes on high, and their honor reach vp to the Clouds, there shall be a downefall, they shall be confounded and consumed in his wrath. Looke vpon Caine, who was the first persecuter of ye church in Abel, and we shall see the same confirmed which is offered to our considerations in these present examples. He killed his brother, Gen. 4, 11, and wherefore slew he him? Because his owne works were euill, and his brothers good. But did cruell Caine escape? No, the curse of God came vpon him, he was made a runnagate and fugitiue vpon the earth, and so God reuenged ye innocent blood of his brother Abel, which he had shedde with barbarous and vnnaturall cruelty. The like we might say of Pharaoh, an arch-enemy of the Church in Egypt, who oppressing the people of God with burdens, and destroying their children, was ouerwhelmed in the red Sea, Exod. 14, 28. Another fearefull example we haue in Saneherib, which set himselfe against the people that called vpon the liuing God, and blasphemed his Name which is holy throughout all generations; hee was slaine of his owne sonnes, 2 Kings 20, 37, which iudgement the Lord foretolde, that being accordingly performed & accomplished, it might be knowne whence it was, & wherefore it came to passe. The like is reported & recorded of Haman in the booke of Ester, ch. 7, 9, who procured the Kings writ, to roote out, to kill, and to destroy all the Iewes, young and olde, children and women in one day: yet abusing his high fauour with the King, and great honour in the Court, God threw him [Page 836] downe, and layd his honor in the dust, so that he was hanged on the same tree which he had prepared for Mordecai, that spake good for the King. Thus his mischiefe returned on his owne head, and his cruelty fell vpon his owne pate, and himself was taken in the snare which he made for another. Hereunto tendeth ye end of Nebuchadnezar, whose seruice God vsed to chasten his owne people, to destroy the Temple, to waste the City, and to cary them away captiue;Dan. 4.30. hee was throwne downe, his reason was taken from him, and he had the heart of a beast giuen vnto him.
The Iewes, to whom pertained the right of adoption, the glory of the Arke, the tables of the Couenant, the giuing of the Law, the seruice of God, the accomplishment of the promises, the comming of the Messiah, the Oracles of trust committed vnto them; were notwithstanding all these priuiledges, enemies of Christ and of the Apostles, enemies of Christian Religion and the professors thereof, they put the Sonne of God to death, and persecuted his Apostles that he sent among them to preach and teach the Gospel of the Kingdome:Matth. 24.21. in the end, themselues were iustly slain for sedition, which they falsely charged vpon the Apostles; nay as themselues cried, his blood be vpon vs, Ioseph de bel [...]. Iuda. lib. 7. cap. 4. & 8. and vpon our children: so that which Christ foretold, came vpon them in full measure, pressing downe and running ouer, when the abhomination of desolation sate in the holy place: there was such trouble amongst them, and so great tribulation came vpon them, that the like neuer was, nor shall be to the end. Herod that bloody tyrant, which had slaine Iames with the sword, and putting Peter in prison, intended the like measure and murther vpon him: this wicked wretch escaped not the hands of God; for being arrayed in his royall Robes, sitting vpon the Iudgement seate, and making an Oration vnto the people, The Angel of the Lord smote him, & he was eaten of wormes, Acts 12, 23. Iudas the child of perdition, and betrayer of the Son of God, despaired, Hung himselfe, burst in the middest, and his Bowels gushed out, Acts 1, 18. for whom it had bin good if he had neuer bene borne. What shold I say more? If we remember the late dayes of persecution, wherin the patience of the Saints was tried by bloody executions, tortures, murthers, massacres, hanging, beheading, burning, and imprisonment: wee may obserue, that the heauy hand of God was one way or other against those bloody Inquisitors, and cruell persecutors, that had imbrued and defiled their hands with their blood, that they dyed not the ordinary and common death of all,See Acts and Monuments in the end. nor were visited after the visitation of all men. Some died fodainly, falling downe on the ground that they neuer stirred, as Ananias and Sapphira: some had their bowels and inward parts fall out, and died the death of Iudas their elder brother: some could not swallow and digest their meate, but it came forth againe sometimes at their mouth, and sometimes at their nosthrils, most horribly to behold. Some were striken in the one halfe of their body, that they lay benummed, halfe aliue, and halfe dead, to the great terror and astonishment of all that were present, and did looke vpon them. Some brake their Neckes: others became mad and franticke immediately after their reproaches and indignities shewed against the seruants of God, and ran vp and downe iustifying those in words, whom they had condemned in deed. And scarce any of them escaped, but the hand of GOD was strongly and strangely vpon them all before they dyed: To tell vs and teach vs this trueth, that the persecutors of the Church, defiled with the blood of the Saints, shall not alway escape vnpunished, albeit for a time they doe preuaile.
The Reasons are these. First, because God Reason 1 is true in all his words, & iust in all his works. He is a most righteous Iudge, who will take his owne cause into his hands, and be glorified in the confusion of his aduersaries. It cannot therefore be that they should escape, seeing GOD so tendereth them, their blood is precious in his sight, Matth. 23, 35. Not one drop of it shall fal to the ground vnreuenged: he hath said, Psal. 105, 35. Touch not mine annointed, & do my Prophets no harm. He hath put all their teares in his bottle, & such as touch them to do them hurt, do touch the apple of his own eye. Yea whatsoeuer iniuries, wrōgs, oppressions, and indignities are offered vnto them, he accounteth them as done vnto himselfe. This our Sauiour testified from heauen, when Paul made hauocke of the Church, and breathed out threatnings against the Saints, saying, Saul, Saul, why persecutest thou me? Actes 9, 4. They haue not to do onely with men, they fight against God, and therefore shall not preuaile. This reason is vrged by the Apostle, 2 Th. 1.6, 7. It is a righteous thing with God, to recompence tribulation to them that trouble you & to you which are troubled, rest with vs, when the Lord Iesus shall shew himselfe from heauen with his mighty Angels.
Againe, he is a gracious God, and merciful Reason 2 to his people, therefore in his good time hee will punish their enemies and those that hate them. He is as pittifull toward his children, as he is iust against all their aduersaries. This the Prophet expressely handleth at large, Psalme 136 1 [...], 16, 17, 18. &c. He ouerthrew Pharao & his hoast in the red sea, for his mercy endureth for euer: which smote great Kings, for his mercie endureth for euer: and slew mighty Kinges, for his mercy endureth for euer: as Sihon King of the Amorites, for his mercy endureth for euer: and Og the King of Bashan, for his mercy endureth for euer. And gaue their Land for an heritage, for his mercie endureth for euer: euen an heritage vnto Israel his seruant, for his mercy endureth for euer.
It remaineth to make vse and application [Page 837] of this Doctrine. First, it is a great comfort to the Church, to consider how God is mindfull of vs in our distresses, he doth not forget our afflictions: he seeth the iniuries that are offered vnto vs, as he surely saw the trouble of his people in Egypt; and therefore we ought not to sinke downe in our miseries. No chastising indeed for the present time, seemeth to bee ioyous, but greeuous; but afterward it bringeth the quiet fruite of righteousnesse to them that are thereby exercised: Heb. 12, 11. So that in the midst of them we must reioyce, Knowing that tribulation bringeth foorth patience; and patience, experience; and experience, hope; and hope maketh not ashamed, because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. Rom. 5, 3, 4, 5. Albeit hee make vs runne through fire and water, hee will in the ende bring vs to a sweete place of rest. Let vs not therefore be dismayed for tribulation, all that will liue godly in Christ Iesus must suffer persecution. Let vs not be ashamed of the Gospel of Christ, Which is the power of God to saluation vnto all that beleeue. Let vs waite for the day of our deliuerance, assuring our selues, that albeit the enemies of Gods people and Religion band themselues and assemble together against the Lord, and against his Christ, yet in the end he shall crush them with a Scepter of Iron, [...]m 2, 2, 9. and breake them in peeces like a Potters vessell, & not leaue so great iniquity vnpunished. Thus doth Moses comfort the people, Exod. 14. Feare ye not, stand still, and behold the saluation of the Lord which he will shew to you this day: for the Egiptians whom ye haue seene this day, ye shall neuer see them againe: the Lord will fight for you, therefore hold you your peace. He will harden the hearts of the Egiptians, and will get him honour vpon Pharaoh, and vpon all his hoast, and vpon all his Chariots, and vpon his Horsemen, to shew his power in thē, and to declare his Name throughout all the world. Thus doth God comfort Abraham, Gen. 15, by foretelling that the same Nation which should deale so churlishly and cruelly with his posterity, should not alway escape vnpunished, but in the end he would recompence them according to their desarts: Know for a surety, that thy seed shall bee a Stranger in a Land that is not theirs, foure hundreth years and shall serue thē, and they shall intreate thē euill: notwithstanding, the Nation whom they shall serue, I will iudge, and afterward shall they come foorth with great substance. Gen. 15, 13, 14. As if the Lord should haue said vnto him, I would not haue thee dismayed and discouraged (O Abraham) by these heauy tydings which I haue told thee, that thy children shall be strangers in a strange Land, and not onely strangers, but be made seruants and bondslaues, and not onely made slaues, but be euilly and despitefully handled: (thus God by a Rhetoricall Gradation seemeth to augment his sorrowes) rather I would haue thee strengthen thy faith against this tentation, & comfort thy heart with this cogitation, that I will in the end punish that barbarous Nation, and bring vpon it all those euils which it hath brought vpon thy posterity, when they haue filled to the full the measure of their sins. The truth of this promise is set downe in ye booke of Exodus, from the seuenth chapter to the fifteenth, which we may reade, and in reading consider, that God is true in all his promises and Prophesies, and will accomplish whatsoeuer he hath spoken for the confusion and destruction of his enemies. Let vs therefore comfort our selues, and comfort one another in these things, that God will arise, and his enemies shall be scattered.
Secondly, let vs refraine anger and reuenge Vse 2 toward such as deale euilly with vs. It is the nature of flesh and blood to rise in choler, to desire reuenge, and not to put vp wrongs and iniuries. We must be more then a lumpe of flesh, if we will be the children of God. We see that Stephen, when he was stoned, prayed for his persecutors, Lord, lay not this sinne to their charge. Acts 7, 60. The like wee see in Christ our Sauiour toward those that crucified him The consideration of this truth, that God reserueth wrath for his enemies, and taketh vengeance on his aduersaries, will helpe to redresse and represse our corrupt affections, and make vs able to preuaile ouer them, and to withstand them. Let vs not recompence like for like: let vs not measure euill for euill: let vs do good against euill, committing our cases and causes to that iust Iudge, that alwayes iudgeth vprightly. Therefore the Prophet ascribeth this Title as peculiar to God to right and reuenge the quarrels of his Children, Psal. 94, 1, 2. O Lord God the auenger, O God the auenger, shew thy selfe cleerely: exalt thy selfe, O Iudge of the world, and render a reward to the proud. It is the proper Office of God to take vengeance on the wicked and vngodly. Wherefore the Apostle exhorteth the church, Rom. 12, 17, 19, to recompence to no man euill for euill, Dearely beloued, auenge not your selues, but giue place vnto wrath: for it is written Vengeance is mine, I will repay, saith the Lord So the Apostle Iohn, after the foretelling o [...] troubles and persecutions, addeth, Heere is the patience of the Saints, declaring thereby,Reuel. 14, 12 what our armour, and what our weapons of defence are, to giue vs victory ouer our enemies. Let these things stay vs in our afflictions, from breaking out into impatiency of spirit, and from returning wrong for wrong; albeit the vnfaithfull rise vp against vs, & the Drunkards make songs of vs, Psal. 69, 12. and we suffer reproofe and reproch for the Gospels sake: yet he, whose cause it is, will not suffer the water-flouds to drowne vs, neither let the deep [...] swallow vs vp▪ nor let the pit shut her mouth vpon vs.
Thirdly, it is the duty of his people to prais [...] Vse 3 him greatly, when hee auengeth the cause o [...] his Children. When they see the wicked punished, and those that forget God taken [...] [Page 838] the snare of their own hands, let them reioyce and be glad, and giue vnto God the glory due vnto his name. This practise we haue in the Prophet, Ps. 136, 1. speaking of the ouerthrow of Pharaoh in the red sea, and remembring the slaughter of sundry mighty Kings, yea, euen the names of those which we now speake of: he prouoketh the people by a most earnest exhortation to giue thankes vnto God for their destruction, Praise yee the Lord, because hee is good, for his mercy endureth for euer. Heereunto commeth the praier of the Israelites, induring the bitter scornes and reprochfull tauntes of most malicious enemies in the daies of their captiuity, who as they demanded an heauie curse against those Edomites,Psal. 137, 7, 8. so they pronounced a blessing vpon them that shall vexe and trouble them. This appeareth euidently in Ester 9, 17. when the Church of God saw a great worke wr [...]ught for them, their enimies destroyed and themselues deliuered, they reioyced with an exceeding great ioy, and kept a feast in remembrance of their deliuerance. It is not cruelty to reioyce at the destruction of Gods enemies, and to magnify his most great name for it. This the Apostle Iohn teacheth, Reu. 19, 1.2, 3, 4, 5. where the heauenly companies of Angels and blessed soules set foorth their gladnes and triumph, that God had iudged the enemies of his people. So chap. 18. v, 20. O heauen reioyce of her, and yee holy Apostles and Prophets: for God hath punished her, to be auenged on her for your sakes. The innocent blood of the patient martyrs so cruelly murthered, crieth out for vengeance in the eares of the Lord of hoasts, as the blood of righteous Abel, and shall not the Iudge of all the world do right? It is his office to render into the bosome of his aduersaries seuen fold. Now▪ as it is our duty earnestly to desire the accomplishment of his iudgments, so when they are performed (as surely they will come and not tarry) we must glorifie his blessed name, with all reioycing that we can conceiue and expresse.
Lastly, this serueth to be a terror to the vngodly, Vse 4 when this Doctrine shal sound in their eares, that God wil iudge the wicked for persecuting the members of Christ Iesus. If they escape in this world, the Lord reserueth them for greater iudgement. When the Lord Iesus commeth with thousands of his Angels, 2 Thes. 1.6, 7, 8.9. hee will render vengeance vnto them in flaming fire, and punish them with euerlasting perdition from the presence of the Lord, and from the glory of his power. This the Prophet assureth. Esai 8, 9, 10, 14. & 17, 11, 12, 13, 14. where by an Ironicall insulting, he setteth downe the ruine of the enemies of the Church, who albeit theyr rage be restlesse, and their malice endlesse, yet they shall not stand, and their counsels shall come [...]o nothing: they do fight against God, and against his sonne Christ Iesus, who is the inuin [...]ible Rocke whereon the Church is builded, [...]gainst which the gates of hell shall not bee [...]ble to preuaile, So that whosoeuer shall fall on this stone, he shall be broken: but on whomsoeuer it shall fall, it will dash him in peeces, Mat. 21. Thus shal all the vngodly be scattered as chaffe before the winde, and swept away as dung in the iust iudgement of God. So let all thine Enemies perish, O Lord: but they that loue him shal be as the Sunne when he riseth in his might, Iudg. 5, 31.
[Verse 21.22. Let me go through thy Land: We will not turne aside into the Fields, nor into the Vineyards, &c.] Heere Moses setteth downe another danger of the Israelites, greater then the former remembred in the former chapter. Thus one trouble followeth in the necke of another, As one deepe calleth to another deepe by the noise of his water spouts, Psal. 42, 7. Wee see heere againe, how Israel is driuen to the same exigent they were before. After they haue compassed the land of Edom, they come to the Amorites, and craue of them some help and compassion. They seeke comfort and an end of their sorrowes, at the hands of Sihon a wretched Idolater, an enemy of God, and of his people. Thus low are the people of God oftentimes brought, to stand in neede of the fauour of the vngodly, as we haue shewed in the former chapter. Furthermore, Moses assureth before hand what their behauiour shall be, and promiseth to abstaine from all hurt & wrong. From hence we learne this doctrine,Doctri [...] The p [...] God [...] [...] staine [...] wrong [...] ries. That the people of God must abstaine from al violent incroching vpon the goods and possessions of others: they must not intrude them selues vpon their goodes and substance, they must keep their hands from robbing and stealing, and their hearts from coueting and desiring that which is anothers, and not their owne: they must not take of all that is another mans, so much as a thred or shoo-latchet to inrich themselues. Hereunto come the lawes giuen of God vnto his people, Exodus 22, 1. If a man steale an Oxe, or a Sheepe, if a man hurt his neighbours field, or Vineyard, his Corn or Pasture, hee shall make recompence of the best of his owne Fielde, or Vineyard, or Corne, or Pasture. Likewise in Deut. 19, 14. Moses chargeth them not to remoue their neighbors marke, which they of old time haue set in their inheritance, that they might peaceably inherit the Land which God had mercifully giuen vnto them. This Christ teacheth the yong man in the Gospel, Marke 10, 19. Thou shalt hurt no man, meaning by force or fraud, or by any other meane whatsoeuer in his goods. Thus Iohn Baptist instructeth the souldiers that came vnto his baptisme, demanding what they should doe, Luke 3. verses 13, 14. Doe violence to no man, neyther accuse any falsely, and be content with your Wages. And hereunto commeth the generall rule, being the law of Nature and Nations, Matth. 7, verse 12. Whatsoeuer ye would that men should do to you, euen so do ye to them, for this is the Law & the Prophets.
The reasons of this doctrine are many. First, [Page 839] in respect of God, who is an auenger of all such dealings. Oftentimes it falleth out, that men cannot right their owne causes, and Magistrates to whom they should flye, will not. For who are they that for the most part lye open to violence and oppression, but the poore and fatherlesse, the widow and stranger, and such as are destitute of friends to helpe them in their good and lawfull causes? But God, both can right the causes of such distressed persons, because he is Almighty; and he will remedy them, because he is mercifull. He is God of Gods, and Lord of Lords, a great God, mighty and terrible, which accepteth no persons, nor taketh reward, Who doth right vnto the Fatherlesse and Widdow, and loueth the stranger, giuing him food and raiment, Deut. 10, ver. 17, 18. This reason the Apostle vrgeth, 1 Thess. 4, 6. To this purpose Moses speaketh, Exod. 22, 21, 22, 23, 24. So the Lord threatneth in the Prophet Habbakkuk, chap. 2. This ought to preuaile with vs, to teach vs equity, forasmuch as GOD threateneth to bee reuenged of all iniquity.
Reason 2 Againe, God is the God of righteousnesse and iudgement, therefore he commandeth and commendeth vnto his people that which is iust and equall, and forbiddeth them the contrary. Hee hath the Soueraigne right of all things in his owne hand, and hath in most excellent wisedome distributed and disposed to euery man his seuerall portion. If this then be the nature of God to deale iustly and righteously toward euery one, that no man can cō plaine of wrong and iniury done of God toward him: then such as are the Children of God, must resemble their heauenly Father in doing the works of righteousnesse and equity. This the Prophet in many places teacheth, Thou art not a God that loueth wickednesse, [...], 4, and [...]. neither shall euill dwell with thee: the foolish shall not stand in thy sight, for thou hatest all them that worke iniquity. Seeing therefore God loueth righteousnesse & hateth wickednesse, he must needs detest and abhorre whatsoeuer is contrary to his nature; to wit, all vnrighteousnesse and iniustice.
Reason 3 Thirdly, we are brethren, we pr fesse the same faith, we worship the same God, wee looke for the same inheritance, we are sealed with the same baptisme, we are nourished at the same Table, we liue by the same faith, wee waite for a better life by the same hope; and therefore being called with such an heauenly calling, oppression and deceit stand not with our holy profession, as Moses speaketh to the Israelites, when it came in his heart to visit his brethren, to ioyne himselfe to the Church, and to forsake the treasures and pleasures of Egypt, Exod. 2, 13. Sirs, ye are brethren, why doe ye wrong one another? [...] 6. This is the reason that Abraham vsed to Lot, to take vp the contention begun among their seruants, as it were a fire kindled in their houses, threatning to consume them with the Timber thereof, & stones thereof, Let there be no strife, I pray thee, between thee and me, neither betweene thy Heard-men, and my Heard-men, for wee are brethren. Gen. 13, verse 8.
Let vs see what may be the vses and applications Vse 1 of this point. First, all community, maintained by the Anabaptists, and Family of loue, is ouerthrowne, (being contrary to the direct Law of God.) To possesse goods in priuate as proper to one, is approued by the examples of the christian Churches planted by the Apostles: and therfore to hold and teach, that nothing doeth, or ought peculiarly and properly to belong vnto another, is reproued and reiected by the doctrine of the Apostles. The eight Commandement being morall and perpetuall,Exod. 20. forbiddeth vs to hurt and annoy our neighbours goods, and establisheth a distinction of goods and a propriety of possessions. They are therefore greatly and grosly deceiued, and doe notoriously deceiue others, that imagine the difference and distinction of lands and goods, to be brought in by tyranny, not by law; by violence, not by iustice; by force and feare, not by right and reason; because as children of the same Father haue the same right and interest in the goods of their Father: so all men haue equall right and iurisdiction in the earth, and in all things that are vpon the face of the earth: and for this cause they suppose all things common, & nothing proper by the Law of God. But this opinion falleth to the ground, Answer. and shall fall so long as the Commandement standeth in full force, strength, and vertue, as a Bond and Obligation that bindeth vs and our posterity for euer. For if all were a Commons, and nothing inclosed, if the hedge of propriety were pulled vp, and all lay wide and waste as a Wildernesse without inclosure; then there could bee no stealing, no iniury or wrong offered, euery man should take his owne by his owne right: and God should forbid that by Law which cannot bee committed. As if a Law were made, that man should not flye in the ayre, nor climbe vp into Heauen, nor walke vpon his head, nor be in many places at once, which things are vnpossible to humane Nature. But God forbiddeth nothing in vaine.
Againe, if propriety of goods were not ordained of God, but deuised of man, God by precept and commandement should establish and confirme the violence and vsurpation of men, and as it were giue them a free Charter, and his broad Seale to haue and to hold all goods wrongfully gotten, as if a Prince shold make a Law, that whatsoeuer theeues & robbers catch by hooke or crooke, they shall possesse them by a good and rightfull title: then which what can be thought more vnreasonable, or spoken more absurdly? Besides, what need were there to set bounds and markes in Lands and possessions?Deut. 27, 17. And wherfore are they accursed of God and men, that remoue ancient bounds and markes, if there were no propriety? [Page 840] Now where theft is restrained, where wrong is condemned, where abstaining from the goods of others is required, there is a difference supposed betweene thine and mine.
Moreouer, there could be no giuing, nor buying, nor bargaining, nor selling, nor hyring, nor lending, if all things were left to the wide world, to be catched and snatched according to the lust and pleasure of euery man: in all which notwithstanding, God by speciall Commandements tieth vp and restraineth the gripings and greedines of couetous men. For if the Corinthians had had all things in common no strife could arise among them of things pertaining to this life:1 Cor. 6.4. but inasmuch as they wronged one another in these temporall things, and wrangled for them vnder the Infidels, it is plaine, that euery man had his owne portion distinct from the possession of other men. And the same Apostle, brideling the gaping and greedy desires of men, teacheth, that they that vse this world, should bee as though they vsed it not, and they that buy, should be as though they possessed not. 1 Cor. 7, 30, 31. Therefore by this exhortation, buying is allowed, possessing is granted, so that the heart be not set vpon the world. This is farther confirmed by sundry precepts of the Apostle, Let him that hath stolne, steale no more, but let him rather labour, and worke with his hands the thing which is good, that he may haue to giue to him that needeth. Eph. 4, 28. The wise man saith, Prou. 25, 17. Withdraw thy foote from thy neighbours house, lest he be weary of thee, and hate thee. But if all were common, it were lawfull to enter euery where, and vse all things at our owne pleasure.
Lastly, to what ende and purpose should the word of God strictly command almes-giuing, and the works of mercy and charity, if there were no propriety or seueralty, but an equall communion of all worldly goods? So to what ende should the Apostle charge the wealthy in this world to do good with their goods, 1 Tim. 6, 17, 18. and those that be rich, to bee rich in faith, and in good workes, to bee ready to giue to such as are in need, and to lay vp in store for themselues a good foundation against the time to come? Surely the difference betweene rich and poore could not stand, betweene high and low, but all should be shufled together in great confusion, contrary to the order and ordinance of God, who is the God of all order and comlinesse among the people. Neither let any obiect the practise of the Primitiue Church, Obiect. Acts, chap. 4, 32, & chap. 2, 44, where it is said, The multitude of them that beleeued were of one heart, and of one soule: neither any of them saide, that any thing of that which he possessed, was his owne, but they had all things common. For there is a double kinde of communion, Answer. in respect of propriety, and in respect of vse. The community in the faithfull, stood in ye vse of these outward things, which they imployed for the good of their fellow-members. And therefore albeit some sold their goods and possessions, and parted them according to the necessities of the poore members of Christ,Acts 5, 4. yet the Apostle Peter saieth to Ananias, who had sold his possession & kept away part of the price, While it remained, appertained it not to thee? And after it was sold, was it not in thine owne power? But how could they sell their goods, if they were not right owners and lawfull possessours of them? Neither doth the Text say, that those christians sold all they had possessed. It is said indeed,Acts 4, 34. As many as were owners of lands and houses, solde, & brought the prices of those things which they solde, and laid it before the Apostles feete. The Scripture sheweth, they sold and brought the price of that they sold: but it saith not, they solde all, and then brought the price of all: for it appeareth, that Philip, one of them kept his house still, & entertained the Apostles in the same,Acts 21, [...]. and consequently had it furnished for these vses, and fitted to lodge and harbour the godly & faithfull brethren.
This community should be in euery liuely feeling member of Christ, who in the publike want of the Church, should be ready and willing to dispossesse themselues of somewhat, for the succour & comfort of other members. So then, they are ouerthrowne, which do affirme, that it is vnlawfull for Christians to haue or possesse any riches: whereas no man in the Primitiue Church was compelled to make his goods common. For Peter plainely auoucheth, that it lay in the power of Ananias, whether he would sell his Land or not: and when he had sold it, the money was his owne, so that he might haue kept it to himselfe if he had listed. His sinne was, that he pretended to bring the whole price of that which they had solde, whereas they brought a part thereof, & so lyed vnto God. But God requireth at our hands, that wee should giue cheerefully, not grudgingly; willingly, not constrainedly, readily, not backwardly.
Secondly, euery one must looke that hee Vse 2 liue in a lawfull calling, wherin he must abide, eating his owne bread, and labouring ye thing that is good. So we shall defraud no man, but deale righteously and iustly, and get by lawfull means: we must restore againe that which hath beene vnlawfully gotten, and vnconscionably deteined, though haply hidden from men, so that the world cannot lay it to our charge, yet our owne heart knoweth it, and chargeth it vpon vs, and our conscience will not passe it ouer, but we must euermore heare of it, and receiue a checke from it. The crying of an accusing & condemned conscience cannot be stopped, but is as a thousand witnesses against vs.
Againe, goods wrongfully gotten & kept from the Owner, do cry against vs, and do lay bitter accusations to our charge. This the Prophet Habbkkuk teacheth, chap. 2, 9, 10, 11. True it is, the stones haue no mouth to cry, neither the timber any feeling to suffer wrong [Page 841] at our hands: but the Scripture vseth such manner of speech & forme of words, to make vs perceiue the better, by this vehement raising vp of the dumbe and sencelesse creatures, that if we do amisse before GOD, and deale wrongfully with men, the creatures shal beare witnesse against vs, and aske vengeance vpon vs at the latter day. Therefore he bringeth in the seuerall parts of the house answering one another, and singing one to another: one side cryeth out, behold blood: the other, behold murther: the one, behold deceit: the other, behold cruelty. Thus the Apostle Iames speaketh, chap. 5, 4. Behold, the hire of the Labourers, which haue reaped your field (which is of you kept backe by fraud) crieth, and the cryes of them which haue reaped, are entred into the eares of the Lord of hoasts. Thus we see, how the creatures abused, do groane to be deliuered from the bondage of corruption, & cry out against oppression: the oppressed crieth in the eares of the Lord, and the conscience of the oppressour as an honest Iurate witnesseth against him, and cryeth for vengeance. And shall the Lord be deafe, and not heare such great and loud out-cryings of so many distressed and oppressed persons entring into the highest heauens, and piercing the eares of the Lord of hoasts? Shal not God auenge his elect which day and night cry vnto him, [...]e 18, 7.8. yea, though he suffer long for them? I tell you, he will auenge them quickly, to the comfort of the oppressed, but to the confusion of the oppressour.
Vse 3 Lastly, seeing wrongfull dealing must bee auoided, it serueth to condemne all inordinate liuing in no setled or lawfull calling, idlely, vnthriftily, and prodigally. For euery man liuing in the Church, of what degree or condition soeuer, must haue some particular calling to walke in, how high soeuer his estate bee, how great soeuer his reuenues be: which condemneth the wandring vp & downe of rogues and beggers, the Cloysters of Monkes and Fryars, the idlenes of rich men that haue lands and liuings, all such as are Drones, vnprofitable to the Church or Common-wealth, or family, wherein they abide. Adam in time of his innocency immediately after his creation in the Image of God, [...]2, 15. had a speciall calling appointed him to dresse and keepe the Garden. It was likewise said to him and his posterity immediately after the fall, [...]3, 19. In the sweate of thy browes thou shalt eate thy bread, till thou returne vnto the earth, out of which thou wast taken So the Apostle saith, 2 Thess. 3, 11, 12. Christ Iesus, the head of men and Angels, before the solemne inuesting and entring into his Office, liued priuately in Iosephs house, and wrought in his trade, [...] 6, 3. [...] [...]tra. [...]. and therefore it is, that the Iewes call him, not onely the Carpenters sonne, but a Carpenter. If then we would settle our selues in a lawfull calling, eating our owne bread, trusting in the prouidence of God, contenting our selues with our present estate, thinking it the best and fittest for vs, we should keepe our selues from oppression & wrong. But because some liue without any calling, some without a lawfull calling, others liue distrustfull & discontented, it driueth them to make vngodly shifts, and vse vnlawfull meanes which God abhorreth. Let vs lay these things to our own hearts, and not spend our dayes in ydlenesse. The time is precious, let vs seeke to redeeme it. Let vs euery day do some good or other,Ephe. 5, 16. let vs learne some good of others, or be teaching some good thing to others. But alasse, how many are there in all places that spend whole dayes, and moneths, and years in vanity? who if they would call themselues to an account of their liues past, might see and perceiue many dayes passe ouer their heads without doing any good, whereof, albeit they will take no account of themselues, yet they must giue an account to God at the day of iudgement.
Verse 23. But Sihon gaue Israel no licence to passe through his Border: and Sihon assembled all his people, and went out against Israel into the wildernesse, &c. The request to giue the Israelites a quiet and peaceable passage, beeing quiet & peaceable men, was iust and reasonable; yet the petition is denyed, and the people themselues that made it, are persecuted. They offered no wrong, they drew no sword, they shot no Arrow, they cast no Dart, they took away nothing, yet they are hated and hurried vnto the death, and assaulted without mercy. This teacheth,Doctrine. The wicked hate and persecute the godly without cause. that the vngodly do hate and persecute the godly without cause. This is the practise of wicked men, to pursue the children of God with all iniurious and despitefull dealing, albeit they offer no occasion of hurt or harme vnto them. We see this practise in Cain, who hated his brother,Gen. 4, 8. and albeit hee spake friendly vnto him, yet drawing him into the field, he rose vp against him & slew him. This the Prophet complaineth of Psalm. 69, 4, and 35, 7. Ioseph was sold as a slaue, and imprisoned as a malefactor. Ieremy was many wayes troubled and clapped vp. Dauid was hated & hunted frō place to place. The Apostles were whipped and scourged in the Synagogues; Stephen was reuiled and stoned; Christ was scorned and crucified: Paul was buffetted and persecuted. The Saints were tryed by mocking, burned in the fire, slaine with the sword, they wandred in the wildernesse, they were hidden in caues and holes of the earth.
The Reasons are very plaine & direct. For first, it seemeth vnto them more then strange, Reason 1 that the faithfull are not brethren with them in euill, but separate themselues from them, & will touch no vncleane thing. If we were of the world, the world would loue his owne, but because we are chose out of the world, therfore the world hateth vs. So long as Paul ioynd with ye Pharisies in persecuting the Church, & imprisoning all those that called vpō the Lord Iesus, who was in greater fauor and credit with thē? But whē he was called to preach ye truth which before he had oppugned, and became zealous in the [Page 842] faith which before he destroyed, by & by the Iewes tooke counsell to kill him.Acts 9, 23. Christ Iesus the Lord of life, before he was installed into his Office,Luke 2, 52 & 3, 2, & 4, 28, 29 was in fauor with God and men: but when he was baptized, albeit he was alwaies in fauour with his Father, yet immediately afterward, he was tempted of the diuell, contemned of his Country-men, and ledde to the edge of an hil to be cast downe headlong. This is that which the Apostle Peter witnesseth, 1 Pet. 4.4, 5. But it is better for vs to haue the hatred of men, and the ill will of all the world, then faile in any part of our duty vnto God, who is able to cast body and soule into hell.
Reason 2 Secondly, no maruaile if the wicked hate the godly, for the world hateth Christ. He was called a Samaritan, he was counted a Coniurer, he was esteemed as a drunkard, a deceiuer, a diuell, a friend of Publicans and sinners, If they haue thus reuiled the Master of the house, no maruell if they respect not the members. The Embassadour must not looke to be greater then he that sent him: Iohn 13, 16, and 16.20. the Disciple must not dreame of a better condition then the Lord: if they haue done thus to the greene Tree, what will they doe to the dry and withered? Luke 23, 31. If they deale thus with him that is alwayes fruitefull & florishing, and liueth for euer, we must not look that they should deale better with vs that are vnfruitfull and full of the vnsauory fruites of our corruption. This Christ himselfe teacheth in sundry places, Mat. 10, 24 25. The Disciple is not aboue his Master, nor the seruant aboue his Lord: it is enough for the Disciple to bee as his Master is, and the seruant as his Lord: if they haue called the Master of the house, Belzebub, how much more them of his houshold?
Vse 1 Now let vs see what vses may be gathered from hence. First, we may assure our selues, that it is a lamentable and wofull condition to liue and dwell among such mallitious & mischieuous enemies. They grin and grinde their teeth at vs like Dogs: they gape at vs with their mouthes, like the ramping and roaring Lyon: they push at vs with their heads like the fat Bulles of Bashan: they run at vs with their hornes like the Vnicorne, they whet their tuskes at vs like the wilde Boare out of the wood: they seeke to eate vs vp like the sauage beasts of the Field and Forrest. Would we not take it to bee a fearefull condition to be carried into a great and terrible Wildernesse, and to be compassed about with Dragons, Tygers, Beares, and other deuouring beasts, ready to eate vs in peeces while there is none to helpe? But man vnto man, is many times al these; especially the vnfaithful man to the faithfull. [...]or what fellowship is there between the seed of the woman, [...] Cor 6, 14. and the seed of the serpent? Wh [...]t communion betweene light and darknesse? and what concord betweene Christ and Belial. This the Prophet acknowledged & felt by experience in his owne person, [...] 20, 5, 6, 7. Wo is me that I remained in Meshech, & dwel in the tents of Kedar: my soule hath too long dwelt with him that hateth peace: I seeke peace, and when I speak therof, they are bent to warre. For, as the societie of the faithfull is good and comely, like the precious oyntment vpon the head of Aaron, and as the dew falling vpon the mountaines of Hermon and Sion, because they take sweet counsell together, and go vnto the house of God as companions: so the accompanying & conuersing with euill persons is irkesome and tedious vnto the godly, as if they liued with Wolues and wilde beasts in the Wildernesse. True it is, the people of God hate and abhor the sinnes of the vngodly, but yet loue their persons, as the Physitian hateth the disease, but loueth the person of his Patient. But the vngodly hate not onely the infirmities of the faithfull, but their persons, euen to the death, as the dung of the earth, and the off-scouring of all things: and therefore we must needes account it a wofull condition, full of greefe, anguish, and vexation of Spirit to liue among them. This life is as a continuall death.
Secondly, seeing this is the entertainment that we must looke for, and shall finde in the Vse 2 world to bee hated and harrowed by the vngodly, it standeth vs vpon to liue in vnity and to loue one another, as the children of the Father and the disciples of Christ. When enemies dayly increase and ioyne their forces together in a common band, & an vnited league it standeth all those vpon that are of the communion of Saints, that are come vnto Mount Sion, to the City of the liuing God,Heb. 12, [...].23. and to the assembly and congregation of the first borne, which are written in heauen, to vnite & combine themselues together as one man. The aduersaries of the Church are many, their power is mighty, their malice is vnsatiable against ye little flock of Christ: it is time therfore for vs to ioyn our selues against the common aduersary. Who can be ignorant how the popish crew associate themselues together, seeking to subuert the state, and to ouerthrow religion established among vs, being resolued by murdrous Masse-Priests, and set on fire of hel? Wee haue also many hollow-hearted hypocrites, damnable Atheists, filthy Libertines, & sundry loose liuers, yt can abide none to make any sincere profession of godlinesse. The poor sheepe and innocent Lambes of Christ amidst so many subtle Foxes and cruell Wolues, had neede loue one another, beeing hated of the world, and seeke the good one of another, being maligned of the wicked.
Heereunto Christ exhorteth in sundry places as Ioh. 13. A new commandement I giue vnto you, that ye loue one another, Iohn 13, 3 [...] 35, & 16, 12 1 [...], 13. 1 Iohn 3, 1 [...] as I haue loued you that ye also loue one another. By this shall all men know that ye are my disciples, if ye haue loue one to another. And in the 16. Chapter hee mooueth the Disciples to loue one another, seeing they are hated of the world as their Mayster was. This therefore is the comfort of a true Christian, that albeit he be hated of the vngodly, [Page 843] yet there is a true communion among the beleeuers of all gifts and graces granted vnto them, being ready to teach the ignorant, to gather home them that go astray, to binde vp the broken-hearted, to comfort the weake, to conuince the deceiued, to admonish the vnruly, to stirre vp them that are dull, & to encourage all in well-doing. And touching the bodies of our brethren, those that haue this worlds good, must shew themselues willing to help the poore, to feed ye hungry, to cloathe the naked, to raise vp the distressed, to visite the sicke, and to do good to all, but especially to them that are of the houshold of faith. Gal. 6, 10.
Lastly, seeing hatred lodgeth in the heart Vse 3 of a wicked man toward the faithfull, it is our duty to pray to God to be deliuered from vnreasonable and euill men, Seeing all haue not faith; [...]ess 3, 2, 3 and that liuing among them, wee may be established and kept blamelesse, and pure from euill, and may shine as lights in the midst of a crooked & naughty Nation, [...] 2, 15. holding foorth the word of life. This the Prophet Dauid declareth, Psalm. 35, 12, 13, 15, 16.17. Thus doth God weane vs from the loue and liking of this world, that we should looke and long after his kingdom, where is fulnes of ioy for euermore.
Verses 25, 26. And Israel tooke all those Citties: therefore Israel dwelled in all the Cities of the Amorites in Heshbon, and in all the Villages thereof. These Cities taken by the Israelites did sometimes belong to the Moabites, as appeareth, Iudg. 11. But Sihon had taken them from Veheb the former King of the Moabites. So thē in these words we haue the preuenting of an Obiection, [...] Num. [...]. 21. as Lyra well obserueth vpon this place, where it is saide, that Israel dwelt in Heshbon, & in the Villages thereof, which properly belonged to the Land of Moab, as part and parcell thereof, being now rent and torne in peeces as a body that had lost many limbes and members. Some man therefore might aske the question, how came the Israelites to possesse that Land, seeing they were expresly restrained and forbidden of God to fight against the Moabites, & they were tolde that they should haue no part nor portion of their Land giuen vnto them? Deut. 2, 9. Thou shalt not vexe Moab, neither prouoke them to battell, for I will not giue thee of their Land for a possession. To this Moses answereth, that albeit it could not be denied and gain-sayed, but that the Cities were in former time within the Borders and Territories of Moab, yet Sihon had taken them away by right of warre, and conquest of the sword: so that now they were alienated from the Moabites, and appropriated to the Amorites, who possessed them and dwelt in them. So then the Israelites offered no wrong to the Moabites, but recouered the places to their owne vse out of the hand of the Amorites. Neither did Moab lay any claime to them for many generations, as Iephtah declareth, Iudg. 11. And this is the right that Israel had to these Cities.
Thus we see what dealings passed betweene the Moabites and the Amorites, before Israel came to these places: both of them were idolaters, both wicked men, both grosly ignorant of the true worship of God, and desperate enemies to the true Church: one is ready to cut the throat of another, and killeth one another in battell. We learne from hence,Doctrine. God often punisheth one euill man by the hand of another as euil that God punisheth oftentimes one wicked man by the hand of another. He raiseth vp and armeth one of them to destroy another, to eate vp and consume another. This truth appeareth in many other places of holy Scripture. Chedor-laomer vsurping dominion ouer other Nations, made warre against them,Gen. 14, 5, 6.7, 8. and tooke away all the substance as a prey & booty out of Sodome and Gomorrha. God in his prouidence causeth one euill man to slay another. The Sodomites were exceeding sinners against the Lord. He raised vp an enemy, not much better then themselues for their destruction. The like we see in the example of the Midianites, Who sheathed their swords in their owne bowels. Iudg. 7, 20, 22 Indeed Gideon gaue his men at armes, that went with him to that seruice, Lampes, Trumpets, and Pitchers, and thus he marched against his enemies: they sounded their Trumpets, they brake their Pitchers, they lighted their Lampes, then the hoast of the Midianites fled, & euery mans sword was set against his neighbour, their own weapons were their owne bane, their owne men were their owne murtherers, and so they destroyed one another. This the Prophet Habbakkuk Hab. 1, 6. sheweth, when the Law was dissolued, Iustice oppressed, cruelty practised, and all wickednes was aduanced among them, the LORD would worke a wonder among them He wold raise vp the Chaldeans against them, a bitter and furious Nation to destroy them, a people worse then themselues. This is that which Esay the Prophet pointeth vnto, when he saith, Euery one shall eate the flesh of his owne arme, Manasseh Ephraim, and Ephraim Manasseh: and they both shall be against Iudah, Esay 9, 21. Likewise he prophesieth the destruction of Babylon by the Medes and Persians, chap. 13, 17. The destruction of the Egyptians by the Assyrians, chap. 19. Yea he would set the Egiptians against the Egiptians, so that euery one should fight against his brother, and euery one against his neighbour, City against City, and Kingdom against Kingdom.
The reasons of this order and manner of Gods working, are not hard to finde. For first, Reason 1 who shall limit him what meanes to vse, and what persons to imploy in his seruice? Dare any Subiect prescribe vnto his Prince whom he shall send? Or shall a seruant teach & appoint his master whom he shall entertaine to performe his busines? Or will any Magistrate & master take well such pride & presumption? Shall God then, the King of Kings, & the master ouer all men, be stinted and limited whom he shal vse? As none can appoint him what he shall do, or when he shall punish, or whom he [Page 844] shall correct: no more can we decree or determine the meanes and manner of his proceedings. He appointeth the times and seasons of punishing, he singleth out the persons to bee punished. For who hath knowne the minde of the Lord? Or who was his Counseller? Hee will finde out his enemies in their sinnes, and he will chuse out the instruments of his owne iudgements. He armeth many times men of euill hearts, and of vncleane hands to doe his works diligently, and to accomplish his waies feruently. When the Lord would smite the house of Ahab, and auenge the blood of his seruants the Prophets, Iehu is annointed King ouer Israel, & made the Rod of the Lord, who performed his word and will to the full, hee slew Iehoram, 2 King. 9, 7. & 10, 31. cast downe Iezabel, and slew the Priests of Baal: yet notwithstanding all his zeale which he pretended for the Lord, his heart was not vpright before him, neither regarded hee to walke in the Law of the Lord God of Israel, neither departed hee from the sinnes of Ieroboam which made Israel to sinne. As then the worke is the Lords, so is the workman: and as the iudgement is his, so is the instrument which hee chuseth and fitteth to effect the same, without the prescription & appointment of any other.
Reason 2 Againe, albeit they be wicked and vngodly men, infidels and idolaters that hee imploieth to finish his worke, & to bring his decree & determination to passe, yet he frameth their harts to serue his prouidence, as seemeth good in his heauenly wisedome. He hath the hearts of all men in his hand, euen of Kings, to turne them about to be instruments of his will. If then he can change the hearts of enemies, no maruaile if he vse them as his seruants. So he vseth the seruice of the diuels and euill spirits, and maketh them to do his will, and against their will▪ & further the saluation of his children, whō they purposed to bring to despaire and damnation, as appeareth in the History of Iobs Iob 1, and 2. tentations. Albeit they be not his faithfull seruants to do his wil cheerefully, yet they are his slaues to serue him by constraint and compulsion. This the Apostle Iohn declareth in the destruction of that great whore which is drunke with the blood of the Saints, with whom the Kings of the earth committed fornication; namely, that they gaue their power and authority to the Beast; but they shall hate the whore, make her desolate, eate her flesh, and burne her with fire: for God hath put in their hearts to fulfill his will, and to doe with one consent, for to giue their kingdome vnto the Beast, vntil the words of God be fulfilled. Reu. 17, 15, 16, 17. Nothing is done without the will of God. He holdeth in his hands the hearts and purposes of Princes, and great men vpon earth, and directeth them by a secret motion to worke what hee pleaseth, whether they know his will, or know it not, the whole action commeth of him, and from him. For howsoeuer it might seeme hard and harsh, that the Angel saith, it was GOD that put it into the harts of Kings to aduance the Papacy, which was the work of the diuell to seduce the world: yet after a sort the Lord also doth it, who as a iust Iudge for the wickednes of the world, and contempt of ye Gospel, letteth loose Satan, to deceiue in his heauy, yet righteous iudgement. So the Apostle teacheth, that God shall send strong delusions, that they shall beleeue lies, that will not imbrace and receiue the truth. 2 Thes. 2, 11.
The vses are to be thought vpon, and to be Vse 1 learned of vs. First, maruaile not if wicked mē many times prosper and preuaile. For if God vse them as his Rods, and enableth them to worke his will, albeit they do not feare God, nor purpose to serue him, nor ayme at his glory, yet they shall ouercome and haue the vpper hand, for God hath sent them, God hath armed them, God hath saide vnto them, goe and prosper. Let vs not therefore thinke when euill men preuaile, that all things are shufled & hudled together: let vs not doubt of Gods high prouidence ouer-ruling the world: let vs not make prosperity a note of the Church, as if it were alwaies here in flourishing estate, multiplying in wealth, abound [...]ng in friends, glorious in victories, flowing in honours, increasing in multitudes, and excelling in outward priuiledges, for God many times raiseth vp the heads of euill men to bring mighty things to passe. This the Prophet Ezekiel declareth, chap. 29, 18, 19, 20. Sonne of Man, Nebuchadnezzar King of Babel, caused his army to serue a great seruice against Tyrus: euery head was made bald, and euery shoulder was made bare: yet had he no wages, nor yet his army for Tyrus, for the seruice that he serued against it: therefore thus saith the Lord God: Behold, I will giue the Land of Egipt to the King of Babel, and he shall take her multitude, and spoile her spoile, and take her prey, and it shall bee the wages of his army: I haue giuen him the Land of Egipt for his labour that he serued against it: because they wrought for me, saith the Lord God. Where the Prophet sheweth, that Nebuchadnezzar had serued Gods prouidence in the siedge and sacking of Tyrus; and therfore he had another kingdome giuen him for it, and blessed with victory ouer other enemies. This is the reason why euill men are set vp, and haue a reward of temporall blessings, because they are Gods souldiers, and are vnder his pay, who suffereth them not to goe and depart without their wages. Thus all earthly things fall out alike to all, & there is the same outward condition belonging to all, To the iust and vniust, to the pure and to the polluted. Eccles, 9, 2.
Secondly, let vs from hence know assuredly, there are no waies to withstand his wrath, Vse 2 no policy to preuent his iudgments, no force that can resist his purposes. We see how many meanes he hath to bring forth his decrees: he can make the vngodly serue him, whensoeuer he will command them. True it is Gods children guided by his Spirit, and framed to the [Page 845] obedience of his will, will alwayes be seruiceable to him with cheerefulnes of heart and willingnes of minde. If he command his aduersaries any worke, they must obey him, albeit against their wils: hee enforceth them as slaues to do his will. Whatsoeuer their purposes be, God disposeth them to bring his own decrees to passe. What man then can promise to himselfe rest and peace, or thinke to winde himselfe from the hand of God, or escape the sentence gone out against him, or stand against God comming out to take vengeance vpon him? Seeing he hath so many seruants in readinesse set in battell aray to performe his purposes, and can single out what instruments he listeth, albeit as euill as themselues. This the Prophets teach euery where, to the terror of al Gods enemies. Consider that Ieremy is bold, and saith to Zedekiah King of Iudah, Deceiue not your selues, saying; The Chaldeans shall surely depart from vs, [...]. 37, 9, 10. for they shall not depart: for though ye had smitten the whole hoast of the Chaldeans that fight against you, and there remained but wounded men among them, yet should euery man rise vp in his Tent and burne this City with fire. The destruction of the vngodly hangeth not vpon the power and pleasure of men, nor on the might and multitude of Souldiers, but on the iudgment of God, who giueth strength to the weake, and courage to the coward, and might to the maimed man, to root out and to destroy. This should greatly humble and terrifie the wicked man, that promiseth safety & security to himselfe, who notwithstanding lyeth open euery way to the wrath and indignation of God.
Lastly, let the people of God comfort thē selues, Vse 3 though they be ouer-burdened and ouer-mastered by them. A time will come, and loe, it tarrieth not, when those wicked men that oppresse and vexe the Church▪ shall bee rooted out. The Lord of hoasts hath men and Angels, and all creatures to worke out their destruction: he can whistle for other enemies, as euill as themselues to come against them, to conquer and ouercome them. Be not therefore daunted to see them rule and reigne: Fret not thy selfe because of the euill men, neither be enuious for the euill doers, [...]. 37, 1, 2, 3 [...]6. for they shall soone be cut downe like grasse, and shall wither as the greene Hearb. Trust in the Lord and do good, dwell in the Land, and thou shalt be fed assuredly. I haue seene the wicked, strong and spreading himselfe like a greene Bay-tree, yet he passed away, and loe he was gone, and I sought him, but he could not be found. Let vs therefore no whit bee troubled to see the enemies of God and of the godly exalted and lifted vp; they are set in slippery places, they are suddenly destroyed and horribly consumed as a dreame when one awaketh: For God sendeth an euill spirit among them, as hee did betweene Abimelech and the men of Shichem, to bee reuenged of the cruelty which they had shewed toward the 70. sonnes of Ierubbaal. Iudg. 9, 23, 24. We see this in the deliuery of the Church out of Babylon; God stirred vp the Medes & Persians, as great idolaters, as proud and prophane persons as themselues, and by Cyrus deliuered them, whom long before he had designed and deputed to that worke. This the Prophet Esay sheweth, chap. 21, 2, 10. So the [...] albeit ye Church were as it were thressed with a Flaile, and a Cartwheele turned vpon their backes, albeit their loynes were filled with sorrow, yet shall their enemies come to ruine and destruction, Babel is fallen, it is fallen, and all the Images of her Gods hath hee broken to the ground. Esay 21, 9. Howsoeuer therefore the estate of the Church in Babylon seemed desperate, and past al hope of recouering her former glory, yet we see God wanted not waies and meanes to free his chosen people, and set them at liberty, he raised the Medes and Persians to leade them by the hand out of ye hand of their oppressors. His hand is not now shortened, his power is not now weakened, he can deale thus with all his enemies, & the enemies of his Church. If he blow vpon them with the blast of his mouth, they passe away suddenly, as the chaffe is scattered before the winde. An example heereof is recorded in the holy History, 2 Chron. 20, 23. when a great multitude of the Moabites, Ammonites, and Amorites, assembled themselues to fight against Iehoshaphat, after he had set himselfe to seeke ye Lord, proclaiming a fast throughout all Iudah, asking counsell of the Lord, and praying to him in the zeale of his spirit, the enemies slew one another with the sword. Thus doth God turn the edge of the sword drawne against the Church, vpon themselues, & rescueth his people when there is none to helpe. We haue had experience of Gods protection of his church, our eyes haue seene, and our eares haue heard how one hath butchered and murthered another, whereby God hath giuen a time of rest and breathing vnto his seruants. Hee is the same without changing, with him is no variablenes, neither shadow of turning; if we turne to him with all our hearts, he will turne to vs, and not suffer the rod of the wicked alwaies to rest on the lot of the righteous, lest they should put forth their hand to wickednes.
Therefore Israel dwelled in all the Cities of the Amorites in Heshbon, and in all the Villages therof. We haue heard of the murthers & slaughters that were betweene the Moabites & the Amorites, in the which, howsoeuer one sought to defend himselfe, the other preuailed by vsurpation (as might sometimes ouer-cometh right:) yet the purpose of God, who ouer-swayeth all actions of men, and draweth good out of euill, was to giue rest to his people, and to make them inherite and inhabite the Cities and Villages which the Amorites had wrongfully gotten.Doctrine. Gods childrē are oftentimes brought into the inhe [...]itāce of the vnfaithfull. Hereby we learne for our instruction, that God oftentimes bringeth the godly and faithfull that please him, to inherite the Lands and possessions of the wicked and vngodly. Howsoeuer the beleeuers that [Page 846] feare God, are many times thrust out of house and home, and haue their lawfull possessions taken from them, as we see in Naboths Vineyard,2 King. 21, 15. Gen. 21, 25. and in Abrahams Well: yet sometimes God returneth in mercy to the faithfull, and maketh the substance and inheritance of the vnfaithfull, to descend vnto them. This is confirmed in the Booke of Exodus, at the departure of Israel out of the Land of Egypt, at which time GOD recompenced the sore labours and heauy trauels of his people, imposed vpon them by cruell taske-masters, For they asked of the Egiptians Iewels of siluer, and Ingots of gold, and change of rayment; then the Lord gaue them fauour in the sight of the Egiptians, so that they granted their requests, inriched the Israelites, and spoiled themselues. Exod. 12, 35, 36. This goodnesse of God the Prophet with praise acknowledgeth toward his people, saying; He cast out the Heathen before them, & caused them to fall to the lot of his inheritance, &c. Psal. 78, 55. This verifieth the saying of the wise man, Prou. 28, 8. He that encreaseth his riches by vsury and interest, gathereth them for him that will be mercifull to the poore. And in another place,Prou 13.22. The good man shall giue inheritance to his childrens children, and the riches of the sinner is laid vp for the iust. In like manner Iob describing the condition of the vngodly, fheweth, that though he should heape vp siluer as the dust, Iob 27.16, 17. and prepare raiment as the clay; hee may prepare it, but the iust shall put it on, and the innocent shall diuide the siluer. Thus God taketh away the things of this life from such as vse thē wickedly, and bestoweth them vpon such as will imploy them lawfully.
Reason 1 The Reasons remaine to be considered to strengthen this truth, and to make it appeare to the conscientes of all of vs, to be a necessary and apparant truth. First of all, the mercy of God, toward such as are sealed vp to be his seruants, is without end; there is no brim nor bottome of it. If then his mercy surmount our thoughts he will let passe no part of his kindnes toward them that do feare him. Thus the Prophet reasoneth, Psal. 136, 21, 22. Where, vpon these examples of Gods great kindnes toward Israel, in ouerthrowing Sihon King of the Amorites, and Og the King of Bashan, hee saith, He gaue their Land for an heritage, for his mercy endureth for euer: euen an heritage vnto Israel his seruant, for his mercy endureth for euer, Whensoeuer therefore wee see this come to passe, we must acknowledge the cause of it to be in God, who ceasseth not to bee good to those that be his.
Reason 2 Againe, God maketh knowne his power among his people, to teach them to depend vpon him, to shew vnto them that they serue not a weake and impotent God, & to instruct them to walke in the obedience of his waies. This the Prophet pointeth out, Psalm. 44, 2, 3, and 111, 6, & 105, 44, 45.
Vse 1 The vses follow. First, this truth teacheth, who is the soueraigne disposer of all things in heauen and earth; namely, God. He ordereth kingdomes, and disposeth Countries, he giueth and taketh away, hee encreaseth and diminisheth, he maketh rich, and maketh poore. It is not our owne strength or pollicy; it is not our owne care or labour, it is the bountifulnes and blessing of God, that is all in all. We haue heere beneath vpon the earth, Owners and Land-lords, we haue such as account themselues possessours of houses and lands: but we must know that wee are all Tenants at will, we enioy nothing by Lease or Indenture for terme of yeares, but hold the tenure of the Lands and liuings at the will and pleasure of the great and high Land-lord of all the world. This is the confession of Hannah in her song of thanksgiuing, 1 Sam. 2, 7, 8. The Lord maketh poore, and maketh rich, bringeth low, and exalteth: he raiseth vp the poore out of the dust, and lifteth vp the begger from the dunghill, to set them among Princes: and to make them inherite the seat of glory, for the Pillars of the earth are the Lords, and he hath set the world vpon them. Whatsoeuer therefore we haue, let vs acknowledge therein, not our owne desarts or merites, but the goodnes of God toward vs, filling vs with good things to serue him.
Secondly, let vs from hence confesse, that Vse 2 all the carke and care of man with his best endeuours, cannot alwaies attaine to the benefit and fruite of his trauell, but he prouideth that which another enioyeth. This the Prophet Haggai testifieth, chap 1, 6.9. Yee haue sowne much, and bring in little; ye eate but ye haue not enough; ye drinke but ye are not filled; ye cloathe you, but ye are not warme, &c. According to that which our Sauiour addeth, Math. 6, 27. Which of you by taking care, is able to adde one cubite vnto his stature? This the wise man teacheth in the Prouerbs. chap, 12, 27. The deceitfull man roasteth not that he tooke in hunting: but the riches of the diligent man are precious. Wherfore it standeth vs vpon, not to be immoderately pensiue, and distrustfully carefull for the profits and commodities of this life, nor trust in the labours of our owne hands, but pray to God to send vs his blessing, & to poure down the riches of his grace vpon vs, as the showre vpon the herbes, and as the great raine vpon the grasse. It is not our owne worke that can giue vs wealth, or our owne labour can make vs rich. Except the Lord builde the house they labour in vaine that build it: except the LORD watch the City, the keeper watcheth in vaine: it is vaine for you to rise early, and to lie downe late, and eate the bread of sorrow, but he wil surely giue rest to hi [...] beloued. So thē we must confesse, that nothing in house or City, nothing in Church or Common-wealth can be enterprized & finished aright, except God be the directer and guider of it. To the end therefore ye blessings of God may euer concur with our lawfull labors, let vs sanctifie thē with prayer, & craue of God his special fauour to blesse the works of our hands to his glory and our comfort.
Vse 3 Thirdly, seeing wicked men after all their paines and labours doe lay vp in store for the faithfull, both the one and rhe other sort must lay this vnto their hearts. Let the vngodly lament and howle their folly, and not trust in their owne strength. It is a great greefe for a naturall and carnall man to depart from his substance and treasure, vpon which hee hath set his heart; but this doubleth his griefe, and increaseth his sorrow, to see such as hee holdeth his enemies, to enter vpon them, & quietly to enioy them. What can more humble them, then to take from them the comfort wherein they rested, and the staffe whereon they leaned, and the confidence wherein they trusted, so bereauing them of the fruit of their hands, which was the ioy of their hearts, the hope of their liues, and the key of all their comfort. This vse is directly concluded by the Prophet Ieremy, chap. 42, 3. Behold the dayes come, saith the Lord, that I wil cause a noise of war to be heard in Rabbah of the Amonites, and it shall be a desolate heape, and her daughters shall be burnt with fire, then shall Israel possesse those that possessed him, saith the Lord. Howle, O Heshbon, for Ai is wasted: cry ye daughters of Rabbah, gird you with sackcloath, mourne & turn too and fro by the hedges, &c. Wherefore let vs not put our affiance and confidence in these earthly, [...]n 6, 17. [...] 23, 5. transitory, and vncertaine things, which take their wings as an Eagle, and flie into the heauen. On the other side, this shold comfort the faithful in the vprightnesse of their harts, and teach all persons to labour to bee truely godly and religious. For this is the fruite and aduantage that righteousnesse bringeth with it, it causeth a mans owne goods to bee stable and continue in his family, and draweth vnto it the riches of others by the free gift of God. Thus we see, Deut. 28, 30, 31. that whereas in the law it is denounced as a curse, that a man should builde an house, and another should dwell in it: plant a vineyard, and yet shal not eate the fruite: haue his Oxe slaine before his eyes, and not eate thereof: it sheweth the wofull condition of the vngodly, that he shal not reape the fruite of his labours, nor attaine to the end he expecteth. Contrarywise, the godly are comforted, and haue their bowelles refreshed, forasmuch as they learne by this dealing of God, that the wicked man is so farre from leauing his goods to his posteritie, that they are oftentimes stripped from him, & put vpon the righteous, who by the prouidence of God is made heyre against his wil. Wherefore, if wee desire to leaue our posterities in good estate, wee can no way better prouide for them, secure their persons, and settle their estates to continue, then if wee leade a godly life, and keep a good conscience toward God and men.
Vse 4 Lastly, this Doctrine declaring how God translateth the substance and possession of the vngodly to the godly, ministreth matter vnto them to praise the Lord, who is the giuer of euery good giuing, and of euery perfect gif [...]. This the Prophet teacheth Israel to acknowledge, Psal. 44, 3. & 105, 2, 3, 44, 45. & 136, 1, 21. that they inherited not the Land of Promise by dint of the sword, by the strength of their arme, by the multitude of their men, but confesse the power of Gods right hand, the light of his countenance, and the comfort of his fauour. Heereupon he stirreth vp the people to praise him, to call vpon his name, and to declare his workes to their posterity, Sing vnto him, sing praise vnto him, and talke of all his wondrous workes, reioyce in his holy name, and let the heart of them that seeke the Lord, reioyce. We are vnworthy of these exceeding mercies, not onely to finde the comfort of our own labors, but to inherit the possessions of others, if wee do not endeuour to stirre vp our hearts, and al yt is within vs to praise his holy name. Therefore Moses putteth the people of Israel in remembrance of this duty of thanksgiuing whē they should come vnto the land of Canaan, to Cities and houses builded by their enemies, they should take heede they forgate not that good God that should bring them thither. This sacrifice was offered willingly and ioyfully by the Israelites,Ester 8, 7. when they sawe their desire vpon their enemies, and their goods giuen to the members of the Church: they reioyced and were glad, ioy and gladnesse arose among them.
[Verse 27. Wherefore they that speake in Prouerbes.] Heere is mention of a peece of Poetry, and an ancient song made by some skilful Poet, as Moses or some other among the people of God, containing Sihons inuading of the Moabites, his possessing their Cities, with the cause, to wit, their idolatry, and the Israelites recouering and regaining them out of his hand to their proper vse. This Poem was made in verse, both for the better remēbrance of the singers, and for the more effectuall setting downe of these victors, to moue attention, admiration, and other affections.Doctrine. Poetry is ancient & commendable. Wee learn from this practise of the people of God, that Poetry is ancient in the Church of God, and commendable among the godly. The setting forth of the workes of God, not onely truly, soundly, and simply, in a plaine forme & frame of words, but strictly, poetically, artificially, is worthy of praise and commendation. This appeareth by the manifolde practise of the Patriarkes, Prophets, Prophetesses, and other holy men and women in the old & new Testament. See the examples of Moses singing the praises of God after their deliuerance out of Egypt, after the ouerthrow of Pharaoh, and after their passage ouer the red sea; he footed it not in a low, but in a lofty stile praising God in verses, not in prose,Exod. 15, 1. for the greater efficacy of the matter, and the better expressing of their affections. The like we might say of his sweet song sung not long before his death, Deut. 31, 19, 22. & 32, 1, 2, &c.Cygnea cantio. which he [Page 848] taught the children of Israel,Iudges 5, 1. thus did Deborah and Barak. And thus did Dauid make an Epitaph in verse vpon the death of Saul and Ionathan, after they were slaine by the Philistims, not penned after the plaine and vulgar manner, but with many rhetoricall flourishes of Tropes and figures according to the nature of the verse, and the substance of the matter.
Reason 1 The Reasons hereof are easie to be conceyued, to auouch the lawfulnesse & praise-worthinesse of this Art. For first, euery Art and knowledge is of God. Euery good giuing and euery perfect gift (saith the Apostle Iames) is from aboue, and commeth downe from the Father of Lights. Euery Mechanical trade and handy-craft is the gift of God: there is no excelling in any of them but by his special gift, who is the God of knowledge: which maketh a difference, not onely between man & beast, but betweene man and man. Such as found out curious workes in Gold, Siluer, & Brasse, in grauing of stones, in caruing of wood, in making any Needle-worke about the Tabernacle, Were filled with the spirit of God, in wisedome, Exod. 31.3. & 35, 30. in knowledge, and vnderstanding. As it is God that frameth the hand to such inuentions, so it is he that guideth the pen, & giueth the tongue of the learned, to speake or write after an excellent manner. The Heathen men were wont to say, That Poets were inspired of God to go beyond the reach of the vulgar sort. So then, this gift being more then ordinary, must needs in a peculiar and speciall sort be from God.
Reason 2 Secondly, sundry parts and bookes of holy Scripture are penned poetically, and those of excellent & worthy note; albeit we know not the kinds and measures of them (howsoeuer sundry haue laboured to finde out the seueral numbers and natures of them) inasmuch as euery Language hath his peculiar frame & fashion, yet not onely some certaine parts and parcels, but sundry whole bookes, as hath bin said, were Poetically penned, and in that respect may be fitly called Poeticall Bookes. Of this kinde and nature, are the booke of Iob, the Psalmes of Dauid, the Prouerbes of Salomon, the booke of the Preacher, and the Song of songs: all which seeme to be contained & comprehended by our Sauiour Christ, vnder the title of the Psalmes, when he diuideth the whole Scripture into the Law, the Prophets, and the Psalms, as Luke 24, 14. Besides, when any thing of greatest note, worthy of greatest remembrance and commendation was to bee set downe in the Scriptures, the Prophets did choose to speake in this artificial composition of words & sentences to giue a greater grace, and adde greater glory vnto the same, as appeareth in sundry places of the Law and Prophets.
Vse 1 The vses of this truth, direct vs to sundry profitable meditations, and weighty considerations. For first, it teacheth vs in part the maiesty and authority of the Scriptures. They are not certain rugged and ragged writings to be contemned for their rudenesse and simplicity, and to be condemned for their basenesse and homelinesse, as the Atheists and others, that boast and brag of their fine wits, are not ashamed to giue out; but Bookes full of holy excellency, and wonderfull statelinesse; not only working grace in the hearts of the hearers, but carrying a grace to the eares of the hearers. Bookes filled with true eloquence, and more able to perswade, then all the enticing words of humane wisedome. Therefore, the Lord to deliuer his word from disgrace & reproach, doth sometimes flye aloft with a maiesticall grauity, and stately port, able to astonish the outward senses, & sufficient to draw the whole man into admiration; and thereby sheweth what he could doe in the rest of the holy Scriptures, if it had pleased him. Let a man reade with singlenesse of heart, and with the eye of iudgement the 104. Psalme, 1, 2, 3, 4, 5. verses, describing the Maiestie of God: or Ecclesiastes 12. verses 1, 2, 3, 4, 5, &c. describing the approaching of olde age: or the first chap. of Esay, vers. 1, 2, 3, 4, 5, &c. describing the vnthankfulnesse of the people; and hauing diligently read, and aduisedly perused them, let him tell me whether hee do not despise in comparison of them, not onely the descriptions of Homer and Virgil, but the Orations of Tully and Demosthenes, as froth and scum, hauing onely the empty shadow of the true and right eloquence.
So the Apostle Paul beeing charged to bee rude in speaking, doth not confesse any want in his stile, or craue pardon for any fault, but doth iustify his maner of writing, & purposely auoideth the wisedom of mans eloquence. He opposeth his plainnesse to the set and curious speech of the false Apostles, who came in gay appearance, and hunted after fine phrases, and shew of words, as if they had had all the strength of truth that might be on their side: yet notwithstanding, in this plaine style the Apostle sheweth himselfe most mightie, and most eloquent, garnishing his words, and adorning his sentences with all the figures that Art can affoord, so farre as serued to moue affections, and to touch the conscience. For the power of the Scriptures inspired by God, stā deth in the inward force and vertue, working vpon the soule, piercing the heart, casting downe the imaginations that lift vppe themselues against the truth, conuerting the whole man, and entering through to the diuiding of the soule and spirit, of the ioynts & marrow,Heb. 4, 12. yea discerning the thoughts and intents of the heart. The Apostles of Christ, subdued the whole world, not with fire and sword, not with carnall and bodily weapons, but by the plaine preaching of Christ crucified, as Paul himselfe confesseth, 1 Cor. 2, 2. He regarded to know nothing among them, but Christ Iesus, and him crucified. And in 1 Cor. 2, 3, 4. I was among you in weaknesse and in feare, and in much trouble: [Page 849] neither stood my word and my preaching in the enticing speech of mans wisedome, but in plaine euidence of the Spirit and of power, that your Fayth should not be in the wisedome of men, but in the power of God. Seeing therefore it hath pleased God to giue vs a taste, and to leaue as it were the prints and footsteppes of all learning and Arts in the world, insomuch that no forme of reasoning, no ornament of speaking, no gifte of perswading is read in any prophane author but the same is found in the Scripture, as in a plentifull store-house: yea, with farre greater grace and excellency then any where else; let vs acknowledge the maiesty of the word, and reuerently esteeme of it aboue all other Writings.
Secondly, seeing Poetry is a good gift, to Vse 2 be reuerenced and receiued for the antiquitie and worthinesse, it serueth to reprooue those that abuse this gift, to the reproch of the Art it selfe, and to the dishonor of the giuer. And howsoeuer many among the Heathen excelled in this kinde, and haue lighted a candle to others, yet was this Art no where more disgraced and disgraded from the former glorie, and ancient estimation thereof, then amongst themselues. For, whereas Poetry at the first was vsed to expresse some memorable accident, and record some great worke to posterity, that it might bee better remembred and regarded: they turned these vses into wrong ends, & changed the truth into horrible lies. For, [...]e the works Homer, Vir [...] O [...]d, & o [...]ers. what are all the Poems of the Infidels & vnbeleeuing Gentiles, but a detestable mingling of histories with Fables, of trueth with lies, of deedes done with their owne dreames and inuentions? And whereas of olde time, there was no difference between a plaine story and an artificiall Poem, but in the manner of penning and enditing: the one being easie and euident, the other curious and cunning, more exquisite and laboured: they haue set the one against the other, and opposed them as contraries; [...] f [...]mil. epi. [...]. & lib. 1. Orator. [...]t. de Art. [...]. charging an historie to speake the truth, all the trueth, and nothing but the truth, but discharging a Poeme of this burthen. They require the foundation to be some deed done indeed, and then build vpon it Fables and falshood: so that the plaine song being a truth, the descant shall be a lye. Neither hath this Noble Science beene abused onely among the Gentiles, but the remnants of it haue crept into the Schooles, and defiled the pens of many Christians. We must feek to restore its ancient honor, and being a graue matrone, wee must pull from her the Ornaments and deckings that do not become her. Therefore, let not yong men addicted to this Art, abuse this gift, but vse it to the praise of God and to the publishing of his works. Let them in their Poems shew themselues Christians, and manifest themselues to differ from the vnbeleeuing Gentiles that know not God. Let all songs and Sonets of loue, or rather Lusts, all scurrilous iests and Satyricall Pamphlets, be banished from vs; which are not the fault [...] of Art, but of the Artist: not of Poetry, but of the Poet: not of the matter, but of the man. Let al inuocation of strange gods, and heathenish inducing of many gods, be odious to our eares, speeches vsuall among many, but not seasoned with salt as they ought to be. Wee haue liberty enough to follow the verse without wandering into such licentiousnes; wherunto the Apostle directeth vs, Ephes. 4, 29. Let no corrupt communication proceed out of your mouths, but that which is good to the vse of edifying, that it may minister grace vnto the hearers.
Lastly, seeing the Art of Poetry is lawfull Vse 3 and lawdable, let vs praise God and sing to him in spirituall songs penned by the Prophets, and endited by the Spirit of GOD, for the instruction and direction of the Church, not onely in the booke of Psalmes, but in other places of the Scripture. And surely, it were a worthy and profitable labour, tending to the aduancing of the glory of God, & seruing for the comfort of the Church, if all the songs of prayer and praises which are found in the Law and the Prophets, were turned and tuned for the ordinary vse of our assemblyes, and ioyned to the booke of Psalmes, as the song of Moses, of Miriam, of Deborah, of Esay, of Hezekiah, of Habakkuk, of the Canticles and Lamentations, together with some others in other places to bee found; that wee might haue plentifull matter, and perfect direction, to lift vp our hearts and voices vnto God vpon all occasions that shall be offered vnto vs. Hereunto commeth the exhortation of the Apostle Paul, Col. 3, 16. Let the word of God dwell in you plentifully in all wisedome, teaching and admonishing your owne selues in Psalmes & Hymns, and spirituall songs, singing with a grace in your harts to the Lord. This duty of singing Psalmes is not proper to the Church and the publicke assemblies of the Church, but an exercise of our Religion to be vsed publikely & priuately, whether we would giue thankes for some deliuerance, or craue forgiuenesse of sinnes, or desire restoring of health, or craue the graces of Gods Spirit, which wee want. True it is, there are many abuses of this part of Gods seruice (as also in the rest) yea euen in singing ye Psalms of Dauid, 1 Cor. 14, 15, 26. as vsing of an vnknowne tongue without vnderstanding, the spending of too much time, shutting out thereby the preaching of the word, and hindering other exercises of our Religion: as we see it vsuall in the Church of Rome, where the chanting of their Mattins and Masses hath iustled out the publishing of the Doctrine of the Gospel, making the deed done, to be meritorious, auaileable for the forgiuenesse of sinnes, singing many sinfull and superstitious things touching the intercession of Saints and such trumpery, bringing in their broken Musicke, that nothing can be vnderstoode any more, thē if it were in a strange tongue, & an vnknown language; whereas al things should [Page 850] be done to edifying in the Church of God.
Notwithstanding all these abuses, we must maintaine the right and holy vse of singing in the Church, and in our houses, which is an exercise excellent in it selfe, acceptable to God, profitable to our selues, and those that heare vs. The Apostle exhorteth the Ephesians, Not to be drunke with wine, wherein is excesse, but to be filled with the Spirit, spe [...]king vnto themselues in Psalmes and Hymnes, and spirituall songs, making melodie to the Lord in their hearts. Ephe. 5, 18, 19. Likewise the Apostle Iames, chap. 5, 13. Is any among you afflicted? Let him pray. Is any merry let him sing Psalmes. This was the practise of Paul and Silas, while they were in prison, They praied at midnight, and sing Psalmes vnto God. Acts 16, 25. Let vs follow these examples of godly men, and take vp this exercise better then we haue done, beeing a notable gift of God: which duty, albeit commanded by precept, and commended by example, is greatly decayed in all places, and among all estates of men; in stead whereof, prophane songs and beastly Ballads are come in places, filling and defiling all shops, houses, and meetings, iustling out the other, to the decay of Religion, to the disgrace of the Psalmes, to the corrupting of youth, to the contempt of the word, and to the dishonour of God.
[They that spake in Prouerbs, say: Come to Heshbon, let the City of Sihon be built and repaired, &c.] The end of this Song, made of the people of GOD, was to keepe a perpetuall memory of the victories that God gaue to the Israelites, and to teach the posterity to come, how they came to be owners and possessours of these Citiss. We learne from hence, That it is the duty of the faithfull to remember and publish the works of God,Doctrine. It is our duty to remember & publish the great works of God. whereof we are partakers or witnesses. Whensoeuer GOD sheweth any of his works of mercy or iudgement, toward our selues or others, toward soule or body, we must not hide them and bury them in forgetfulnesse, but spread them abroad, and make them knowne to others. This appeareth in sundry places of the word of God. The Prophet teacheth this duty, Psalm. 105, 1, 2. Praise the Lord, & call vpon his Name, declare his workes among the people: Sing vnto him, sing praise vnto him, and talke of all his wondrous works. And Psal. 107, 8. Let them confesse before the Lord his louing kindnesse, and his wonderfull works among the sonnes of men. So likewise Psalm. 111, 2, 3. The works of the Lord are great and ought to be sought of all them that loue them: his worke is glorious and beautifull, and his righteousnesse endureth for euer. So Psal. 66, 16, 5, he prouoketh all men to heare what God hath done for him, Come and hearken, all ye that feare God, and I will tell you what he hath done to my soule: and in the same Psalme he reproueth the dulnesse of men, that are cold in the consideration of the works of God, Come and behold the works of God, he is terrible in his doing toward the sonnes of men. When the Shepheards had found the word of the Angel true, and seene the Babe laide in the Cratch,Luke 2, 1 [...]. They published abroad the thing that was told them of that childe, to the great wondring of all those that heard it. And when the man, out of whom a legion of diuels was departed, besought Christ that he might tarry with him: Iesus sent him away, saying; Returne into thine owne house, and shew what great things God hath done to thee; so hee went his way, and preached throughout all the Citty, what great things Iesus had done vnto him. When Paul and Barnabas returned to Antioch, from whence they had beene commended to the grace of God, to the worke which they had fulfilled, hauing gathered together the Church, They rehearsed all the things that God had done by them, and how he had opened the doore of faith vnto the Gentiles. Acts 14, 27. The practise of this duty, Christ commanded to the man that he had dispossessed, Mark. 5, 19, 20. Goe thy way home to thy friends, & shew thē what great things the Lord hath done vnto thee, & how he hath had compassion on thee: so he departed, and began to publish in Decapolis, what great things Iesus had done vnto him, and al men did maruaile. All which precepts and examples teach vs, that it is not enough to haue receiued Gods benefits, and to be mindfull of them our selues, but also we are bound to make others according to our places to profite thereby, and to praise God for them, agreeable to the words of Peter and Iohn to the councell, Wee cannot but speak the things which we haue seene & heard. Acts 4, 20.
The Reasons of this Doctrine are diuers, Reason 1 whether we consider God, or our selues, or the faithfull with whom we liue. First, in respect of God, inasmuch as it standeth vs all vpō, to set forth his glory, with al our strength and might. This is the chiefe and principall end, that we must ayme at in all our waies, to seeke to gaine glory to his great Name, according to that generall precept of the Apostle, Whether ye eate, or drinke, or whatsoeuer ye doe, do all to the glory of God. So when God doth make knowne to vs the workes of his owne right hand, this must be one motiue to stirre vs vp to spread them abroad, that thereby his Name may be glorified, and his sauing health published among all Nations,Acts 11, 1 [...]. as we see the practise in the Apostles.
Secondly, in respect of our selues. For this is a notable signe and token of a true and liuely faith, that we beleeue the works of God, and lay them vp deeply in our hearts, when we hide them not vnder a bushell, nor couer them in the ashes, but lift vp our voice, as a Trumpet, to declare to others what our selues haue learned. This the Prophet testifieth in his owne practise, I will walke before the Lord in the Land of the liuing, I beleeued, and therefore did I speake. Psalm. 116, verses 9, 10. This is not peculiar to the Prophet onely, to testifie his faith by the words of his mouth, but is made [Page 851] generall and common to others by the Apostle, [...]. 4, 13. Because we haue the same spirit of Faith, according as it is written, I beleeued and therefore I haue spoken: we also beleeue, and therefore speak. Such as do not beleeue the words and workes of God, can neuer be fit instruments to giue notice of them to others: but such as doe in heart beleeue them, cannot but with ye tongue confesse them, thereby to assure their owne hearts, and to confirme their owne faith more and more.
Reason 3 Thirdly, we must haue respect to others. For as Christ speaketh to Peter, when thou art conuerted strengthen thy brethren: so when we beleeue the workes of God, wee must labour to bring all other to a sound faith and right iudgement. It is our duty to hunger and thirst after the saluation of others: and being called to the profession, we must toll the bell to others. There is no man that hath bene truly acquainted with the workes of God, and hath in conscience bene conuinced of the vndoubted truth thereof, but ought to bee as a publike Cryer, and as the Lordes Herald to blaze them and publish them abroad for the good of others. This is the reason that mooued the Prophet Dauid to make such often & so many protestations, [...]. 1 & 71, to speak of al his wondrous workes, to tell his maruellous workes, to publish the praises of the Lord & his great power.
This is the reason that Peter immediately after his deliuerance out of prison came vnto Mary, where many were gathered together in praier to intreat the Lord for the enlarging of his liberty, saying vnto them, Go shew these things vnto Iames, and the rest of the Bretheren. Acts 12, [...]7. So then, whether we do consider that it is required of vs to seeke the glorie of God, to testify the assurance of our Faith, or to win our brethren; wee must acknowledge that it is a spe [...]iall duty laide vpon vs to publish the workes of God, whereof any of vs be witnesses, of the truth whereof we are conuinced. Indeed Christ charged the Leaper not to publish and spread abroad the miraculous worke of his cle [...]nsing: but this was to correct the peruerse iudgement of the people, who regarded more to see his miracles, then to heare his doctrine, and that hee might haue the greater liberty to teach from the persecutions of the Pharisies. Mar. 1, 45.
Vse 1 Now let vs proceed to the vses of this Doctrine. First, it teacheth that we must not slander and discredite any of his workes, but say with the sorcerers, This is the finger of GOD, Exod. 8, 19. When the Pharisies heard that Christ cast out the diuels by the power of his deity, they backe-bited and blasphemed the workes of God maliciously, saying, This man casteth out diuels no otherwise but thorough Belzebub the Prince of diuels. Matth. 12, 24. & 28, 12, 13. So the watchmen set to keepe the sepulcher of Christ sure, shewed vnto the high Priests all the things that were done; who tooke wicked counsell, and gaue large mony vnto the soldiers to spred abroad that his disciples came by night, & stole him away while they slept. Likewise, when the holye Ghost fell vpon the Apostles, that they beganne to speake with other tongues, as the Spirit gaue them vtterance, they mocked and slandered the worke of God, saying, These are full of new wine, Acts 2, 13. so that Peter iustified as well the Apostles of Christ, as the miracle of God. In like maner are we to do in like cases: when an euill name is brought vpon the workes of Gods election or reprobation, vpon ye workes of his prouidence, and protection of his people, we must stand forth to giue glory to God and to stop the mouth of iniquity when it is opened against heauen. For if a man bee commanded to open his mouth in the cause of the dumbe, much more in the cause of God. It is one kinde of taking the name of God in vain, to hold our peace when any reason & dispute against Gods workes. If wee deny him any way before men, Christ Iesus will deny vs before his Father.Prou. 31, 8. We must therefore open our mouths in defence of God and his workes, & put the obstinate gainsaiers to silence, & wipe away the slanderous reports raised of them, lest others receiue hurt thereby, and to the end God may haue the glory and praise of his owne worke. And albeit we doe not alwayes conceiue the right cause and reason of them, let vs not deride but admire them with the Apostle, Rom. 11, 33. O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements, and his wayes past finding out? If a man should take vpon him to iudge those that are out of his libertie, and ouer whom he hath no authority, and to pronounce sentence vpon their doings, would a worldly man thinke wel of this presumption? But it is lesse wisedome, and greater p [...]e [...]umption, to take vpon vs to rule God, and to giue him his lesson, and to enter into iudgement of his workes. Therefore Elihu wisely teacheth in the booke of Iob this point; Who hath appointed vnto him his way? Or who can say, Thou hast done wickedly? Remember that thou magnifie his workes, which men behold. Iob 36, 23, 24.
Secondly, it is required of vs to be diligent Vse 2 markers and obseruers of the works of Gods prouidence. For how shall he report them & remember them to others, that is not carefull to muse vpon them, and to marke them himselfe? Or how shall he open his mouth to declare them, that shutteth his eyes lest he shold see them, and stoppeth his cares lest he should heare of them? It standeth vs therefore greatly vpon, wisely to obs [...]rue the works of God, and suffer nothing to passe from vs, nothing by vs, without making profite of it to our selues, & bringing it to the vse of others. This wisedome Eliphaz one of the three friends of Iob teacheth, hauing shewed that the vngodly shall not escape vnpunished, but that God will finde them out in their hypocrisie, he addeth, [Page 852] Iob 5, 27. Loe, thus haue we inquired of it, and so it is, heare this, and know it for thy selfe. This we are all to marke by continual experience, how God dealeth with the godly, sometimes chastening them, sometimes blessing them, neuer forsaking them, albeit sometimes leauing them for a season, yet in the end returning in mercy vnto them.
Likewise, how hee dealeth towardes the wicked, thereby to auoid their steps, consider that though they flourish for a time, it is but the pleasure of sin for a season that they inioy: and alwayes Gods iudgement in this life arresteth some, and maketh them fearefull examples vnto others. Thus did the Prophet ponder in his heart the wayes and works of God, and profited thereby to his great comfort: as we see, Psal. 37, 35.36. I haue seene the wicked strong, and spredding himselfe like a greene Baytree, yet he passed away, and loe he was gone, and I sought him, but he could not be found. Marke the vpright man, and behold the iust, for the end of that man is peace; but the transgressors shall be destroyed together, and the end of the wicked shall be cut off. And if wee will giue our hearts to this meditation on the works of Gods prouidēce, ruling the world, and disposing all things, we shal see how he alwayes meeteth with the vngodly, though they digge deepe to hide their counsels, and diue downe vnto the depth and bottome of their deuices, yet the hand of the Lord doth finde them out, and bringeth to iudgement euery secret worke. So if we shall weigh with wisedome his workes toward his owne seruants, as he doth loue them with an euerlasting loue, so is he alwayes gracious vnto them, and maketh all things fall out to further their saluation. This the Wiseman teacheth by his experience, Eccles. 8, 11, 12, 13.
Vse 3 Lastly, let all Fathers of families teach the workes of Gods mercy, and the workes of his iudgements, according as they see them to be offered vnto them. For to whom should we rather publish them then to our posterity, & the children that come out of our loins? when a Father beholdeth the Lord punishing the vngodly, and taking vengeance on the contemners of his word, the blaspheme [...]s of his name, the prophaners of his Sabbathes, the vncleannesse of adulterers, the beastlinesse of drunkards, the oppression of vsurers, the periury of false witnesses, and the cruelty of mercilesse dealers: should he suffer such publicke examples to dye, and these workes of God to sleepe in the dust? Nay, seeing God doth single out some, and maketh them examples & admonitions vnto others, we ought to whet them vpon our children and seruants, & teach them thereby to serue the Lord, and to hate those heynous and horrible sins that prouoke such great and greeuous iudgements.
Abraham is commended by the Spirite of God, for this care and conscience of his dutie, when he should behold the wofull destructi- of Sodom and Gomorrha, Genes. 18.19. I know him that he will command his sonnes, and his houshold after him that they keepe the way of the Lord, to do righteousnesse and iudgement, that the Lord may bring vpon Abraham, that hee hath spoken vnto him. This the Prophet vrgeth, Psal. 78, 1, 2, 3, 4, 5, 6. So the Prophet Ioel, or rather the Lord by the Prophet, threatning a greeuous plague of dearth and famine, that the field should bee wasted, the corne destroyed, the new wine dried vp, the oyle decayed, and the husbandmen howle, because the haruest of the field should perish, saith, Ioel 1, 2, [...]. Heare [...]e this. O Elders, and hearken yee all inhabitants of the land, whether such a thing hath bene in your dayes, or yet in the dayers of your Fathers. Tel you your children of it, and let your children shew it to their children, and their children to another generation. Thus we see how God requireth of vs a diligent consideration of his iudgements, seeing he smiteth one to admonish another: wee must not account these strokes onely as punishments vpon the offenders, but as examples offered for the amendment and repentance of others, as our Sauiour taught his disciples of those that were murthered by Pilate, and of those were slaine by the fall of a tower, Except ye repent, ye shall all likewise perish, Luke 13, 1, 2, 3, 4.
[Verse 28. For a fire is gone out of Heshbon, and a flame from the City of Sihon, and hath consumed Har of the Moabites, &c.] When warre is once begun and set on foote, it is not so easily laid downe, neither is the thirst of ambition in a proud man so easily quenched. Therefore this song decla [...]eth, that when Sihon had assaulted and taken Heshbon, hee rested not there but proceeded farther, and led his armie against the villages adioyning, dealing with them as hee had done with the inhabitants of Heshbon. Thus we see the people bordering vpon the Heshbonites, are touched with their ruine, and companions with them in their adue [...]sity: as when a mighty tree falleth, it throweth down with it the lesser & lower shrubs. Now Moses in this borrowed speech, setteth forth the misery brought vpon the Moabites, which like a violent and vehement fire consumeth wheresoeuer it lighteth. Marke therefore in this place the comparison & similitude which the Spirit of God vseth, to expresse the rage of warre, wasting farre and neere, as a mighty flame of fire.Doctrine. The misery misch [...]e [...] wa [...] [...]exe [...] ding great. We learne from hence this Doctrine, That great is the miserie and mischiefe of warre, whereby blood is shedde, Nations are spoyled, Countryes are ruinated, Cities are disp [...]pled, Murther is committed, and the image of God defaced. And albeit the life be spared, yet liberty is restrained, and oftentimes death is better then b [...]ndage, and the sword not so bitter as captiuity, euen to become slaues to them, who are slaues to Satan. This we see expressed in the war of Chedarlaomer, Genes. 14, 5, 6, 7. who comming to chasten the rebellion of Sodom, and other Cities [Page 853] in the plaine, he seized vpon the people bordering, so that they tasted the bitternes of the sword, being neighbours to the Nations offending against him. This Moses expresseth, Deut. 28, 50, 51, describing the fiercenesse of the enemies, and the plague of warres; saying, They shall not regard the person of the old, nor haue compassion of the young, they shall eate the fruite of thy Cattle, they shall consume the profit of thy land, they shall besiege thee within thy walles, they shall driue thee to eate thy children, the fruite of thy body, during the siege and streightnesse where-with they shall compasse thee in thy Cities. Heereunto that Prouerbe guideth vs, vsed by the King of Israel against such as boasted before the victory, Let not him that girdeth his harnesse, boast himselfe, King. 20, 11 as he that putteth it off. Hence it is, that we reade, how thousands and ten thousands are consumed in battell, which deuoureth one as well as another, to teach vs the casualty and calamity of warre.
Reason 1 The Reasons are not to be forgotten, that we may the better settle this Doctrine in our hearts. First, it is threatned as an heauy plague and fearefull iudgement to be brought vpon that people that set their faces against God, and walke stubbornely in the breach of his commandements. It is one of the arrowes of God, [...]. 5, 16, 17. which he hath in his quiuer, & reserueth to shoote against all the contemners of his Statutes; he will send vpon them famine to punish them, euill beasts to spoile them, the pestilence to consume them, & blood to passe through them. This is that which the Lord threatneth, Leuit. 26, 25, 31. I will send a sword vpon you that shall auenge the quarrell of my Couenant, and when you are gathered in your Citties, I will send the pestilence among you, and yee shall bee deliuered into the hand of the enemy, & I will make your Citties desolate. If then God proclaime open warre against such as beare themselues stoutly and stubbornly against him, if he be at vtter defiance with them that despite and despise him, if he denounce against those the day of battell, as a day of wrath, a day of trouble and heauinesse, a day of destruction and desolation, a day of obscurity and darknes, a day of clouds and blacknes, a day of the Trumpet and alarme against the strong Citties, against the high Towers, and against mighty warriers that their bloud shall be poured out as dust, & their flesh made as the dung; it must necessarily follow, that the time of warre is the time of woe, yea, of weeping and wailing, and great lamentation of young and old, rich & poore, women and children, babes and sucklings.
Reason 2 Secondly, great is the benefit of peace, and many are the blessings that come with it and ensue after it. If then peace be a great benefit, then must warre needs bee acknowledged to be a great want, and a fearefull iudgement. The peace of a State, is as the health of a body of strong constitution: therefore warre is a dangerous disease in any body politicke, whē it cannot bee purged and washed without blood. We see how Moses among the blessings that shall come vpon Israel and ouertake thē, reckoneth vp peace in their borders,Leuit. 26, 6. I will send peace in the Land, and ye shall sleepe, & none shall make you afraid, and the sword shall not goe through your Land. If there be but a iarie in a priuate house, or a strong faction in any society, it threatneth the ruine thereof.Math 12, 25. If an house or Citty be diuided against it selfe, it cannot stand. If a kingdom be diuided against it selfe, it is brought to nought. But when God giueth peace and rest to his Church, many blessings come with it and great contentment on all sides, and in all estates; especially the free liberty of the Gospel with the preaching and professing of it, which we should account as the life of our liues. Seeing therefore, on the one side, Warre is the iust wages of great sins; and on the other side, peace bringeth with it many blessings of all sorts, spirituall and temporall, we conclude, that many are the miseries of warre.
The vses are in the next place to be thought vpon, and application [...]o be made of this Doctrine. Ʋse 1 First, let vs pray earnestly to God, and call vpon him faithfully, to keep from vs both warres, and the rumors of wars, and continue peace in our borders, with the free & publike vse of the Gospel, to vs and to our posterities: that there may not be the voice of lamentation lifted vp in our streetes, weeping & mourning, and great howling, Rachel weeping for her children, and would not be comforted, because they were not. Mat. 2, 18. Ier. 31, 15. We liue in a plentifull and well-peopled Land, no Nation vnder heauen is more populous. This is a blessing of God, as Moses declareth, Leuit. 26, 9. Likewise Prouerbs 14, 28: Yet many times we repine at his mercie, we thinke the Land will be too little for vs, and that we shall not be able to liue one for another. Hee can make roome enough for vs, if he once send ye bright weapons of warre, and the glistering sword of the bloody enemy among vs. He can make fewer of vs and turne our Land into bryars & thornes, and make it a place of Salt-pits and Nettles. Then shall a man nourish a yong Cow and two Sheepe: Esay 7, 21, 22. and 4, 1. and for the abundance of Milke that they shall giue, he shall eate Butter. The number of men shall then be so small, tha [...] a few beasts shall bee sufficient to nourish the remnant abundantly. Then shall seuen women take hold of one man, saying: We will eate our owne bread, and will weare our owne garments, onely let vs bee called by thy name, and take away our reproch. Let vs therefore in this great encrease of the land and store of people, acknowledge his mercy, let vs reioyce in the society one of another, and pray that wee taste not the bitternesse of war, & that there be no slaying with ye sword, no shedding of blood, no carrying into captiuity. This the Prophet teacheth, Ps. 144, desiring God to continue his benefites toward his people, the fruite of the wombe, the filling of store-houses, the encrease of sheepe, & the [Page 854] quietnesse of peace, Psal. 144, 12, 13, 14, 15. That our sonnes being as the plants growing vp in their youth, and our daughters being as the corner stones, may be the building of the temple: that our corners may be full, and our Oxen strong to labor: that there be no inuasion nor going out, nor no crying in our streets: O blessed are the people that bee so, yea blessed are the people whose God is the Lord. Where we see, the Prophet prayeth, and directeth vs to pray, that there may be no taste of the sharpnesse and misery of warre, nor we know the assaulting of our Citties, nor going out to warfare, that there may be no sorrow of heart, no weeping of eyes, no wringing of hands, no shriking of voices among vs. Were it not a wofull and lamentable thing, to see fire without mercy, and without quenching, consuming houses, eating vp all things, and sparing nothing? How much more to see, and heare, and feele the affliction of warre, when all things are in confusion and combustion? For, this is one great mischiefe and bitternes of warre, that all things are holden to be lawfull, and all men make themselues to bee lawlesse. There is no regard of right or equity, of shame or conscience, when many times the souldiers are as hungry as wolues, as cruell as Tygers, as fierce as Lions, as merciles as Bears robbed of their whelpes, which spoyle in the euening, and leaue not the bones vntill the morning. Liberty is oppressed, good men feare, euill men expect, knowing it is best fishing in troubled water; if there be any place free from tumult, at least there is none void of suspition and free from iealousie; few then are to be trusted, and none assured; all things in confusion, violence, spoyling, blood, murthers outcrying, and nothing else before our eyes, but a lamentable face of all calamities & extremities. The Prophet Zachary, describing the golden dayes of a peaceable life, wc should be giuen to the Israelites when they were returned from captiuity, saith; Zac. 8, 4, 5. There shall yet old men and old women dwell in the streets of Ierusalem, and euery man with his staffe in his hand for verie age; and the streets of the City shal be full of boyes & girles playing in the streets therof. Then is the mouth of the people filled with laughter, and their tongue with ioy, Psal. 46, 9. When the Lord maketh warres to cease vnto the end of the world, he breaketh the bow, and cutteth the speare, & burneth the Chariots with fire. But in the time of war, and in the day of battaile, all things are turned topsie-turuý, all things lye open to sacking and pillage, to insolencie of souldiers, to desire of reuenge, and to most horrible accidents. Then we are constrayned to see and lament the slaughter of men, the rauishing of women, the deflouring of virgins, the spoyling of goods, the robbing of houses, the taking of prisoners, the breaking of lawes, ye defacing of iustice, the intermission of sowing, the innouation of estates, the subuersion of realmes, the desolation of countries, the violation of religion, the destruction of Citties, the effusion of blood, the suffering of famine, and sometimes the extreamity of eating children, and alwayes the ouerthrowing of all order and honesty. Who is able to recount & rehearse the great horror and feare, the sorow and mourning, the weeping and lamentation, the seditions, tumults, outrages, villanies, insurrections, conspiracies, calamities, dangers, difficulties, and the miserable traine of infinit miseries and maladies that war bringeth with it? No maruell therefore, if Dauid preferred the pestilence before the sword, 2 Sam. 24, 14. desiring that hee might fall into the hands of the Lord, because his mercies are great; and not fall into the hands of man, whose bowels of pitty are instruments of cruelty. Let vs therefore pray earnestly and feruently vnto God, that wee may not haue experience of these troubles, nor endure the violence of this fire, and intreat him to continue a gracious God to vs and to our posterities for euer. This we see fruitfully and profitably practised by the people of Israel, when the Lord for their idolatry threatned to deliuer them no more out of the handes of their enemies, and bad them cry vnto the gods which they had chosen, that they might saue them in the time of their tribulation: they said vnto the Lord, We haue sinned: do thou vnto vs whatsoeuer please thee, onely we pray thee to deliuer vs this day from our enemies, Iudg. 10, 10, 11, 12.
Secondly, let vs learne by the horror of the Ʋse 2 sword, and trouble of war, to be thankfull for our long peace and prosperity, and pray for ye continuance thereof among vs. We may sit euery one vnder his Vine, and vnder his Figge-tree; we may rest in peace in our gardens and Orchards, reasoning of the wayes, and conferring of the word of the Lord, whilst manie of our neighbor-Nations are shaken and tossed with the tempest of wars, and all things round about vs are in an vprore. Let vs desire God to spare them, and bee touched with a feeling of their sorrowes. And if there be such fearefulnes and deuouring in the sword, let vs cast off all dissentions and debates, let vs cut the cords of all contention, and liue peaceably as brethren one with another. Hereunto the Apostle Iames perswadeth, ch. 3, 15, 16. & 4, 1, 2 This wisedome descendeth not from aboue, but is earthly, sensuall, and diuellish: for where enuying & strife is, there is sedition & all maner of euil work. From whence are warres and contentions among you? Are they not hence, euen of your pleasures that fight in your members? Let vs take heed we giue no occasion of contention, nor sow the seedes of diuision, which in time to come may yeelde a comfortlesse croppe of cares and conf sions. Let vs not go forth hastily to strife, lest thou know not what to doe in the end therof, when thy Neighbor hath put thee to shame. Pro. 25, 8. It is in vain to desire considerations and conditions of peace, when we haue layde the foundations of warre: like as the bow being drawne, and the Arrow discharged, it is too late to wish it may doe no hurt where it [Page 855] falleth. For after that the coales of contention be once kindled, there is no long expectation for the fire to flame, and burne amaine with a swift course, euen as when a cloud is gathered to his thicknesse, the storme of raine that hath bene long in breeding, is ready to fal and disperse it selfe. It belongeth to all wisemen to foresee a mischiefe before it happeneth, [...]iard hist [...]b. 4. et 10 & it is the reward of men vnhappie to lament it when it is once felt. The counsell is without fruite that commeth after the fact; it is too late to apply the remedy when the euil is hapned. The souldier serueth to no turn, that beginneth to march when the battell is done. The Medicine that is ministred out of time, worketh not to the benefite of the Patient. It is too dangerous to broach a vessel of poison, and haue the vertue of the Antidote or counter-poyson vncertaine, or farre to seeke. A smoke suffered long to continue, conceiueth a sparke, a sparke of fire let alone ingendreth a flame, and the flame burneth without mercy and measure. Let vs therefore resist the first beginnings as it were the first motions of malice and strife. Small things increase by concord, great things fall and come to ruine by discord and disunion. We must therefore desire peace, and follow after it albeit it seeme to flye from vs, let vs pursue it with all our strength vnt [...]l we ouertake it & bring it home as a blessing into our owne houses and habitations: as a man of warre concludeth, 2 Sam. 2, 26. Shall the sword deuoure for euer? knowest thou not that it will be bitternesse in the latter end? how long then shall it bee ere you bid the people returne from following their brethren? As if hee should say, If we shall ioyne army against army, and forces against forces, wee shall fall downe on euery side, one brother shall deuoure and destroy another without pitty and compassion. This serueth to reprooue those that prouoke to ba [...]tell without cause, and delight in warre as in a matter of sport and play, who delight to shed blood as water. Thus speaketh Abner Captaine of the hoast, 2 Sam. 2, 14. Let the yong men now rise and play before vs. Whereby we see, that murther is made as a game & pastime to laugh at. Let euery man liue contented with his owne estate. Great is the benefit of contentation. Beware of ambition and aspiring thoughts. The power of many rising suddenly to heighth and Soueraignty, [...] [...]st. Hal. [...] taketh end with a ruine more suddaine. They are like to a tree that groweth till he commeth to his height, and then is plucked vp by the roots in a moment. The heauy stone commonly ouerwhelmeth it selfe with his own waight. Whosoeuer coueteth the fruite, and neuer considereth the height of the tree whereon it groweth, let him take heed that whiles he laboreth to climbe to the top, he fal not with ye boughs which he clasps and embraceth with both his armes. It is the part and property of a wise man, to consider alwayes his owne estate: whereas the vaine ambitious man liueth for the most part in the remembrance & contemplation of those things which make him to forget himselfe. Let vs therefore all labour in our places to quench this thirst, before it doe grow to be as a dropsie that can neuer be cured, especially it standeth great men of high callings vpon (euen ye greatest men of highest callings in hand) to looke to this swelling of the heart (an euill whereunto they aboue all other are most inclined) that they lift not vp their hearts against their Brethren,Deut. 17, 10. neyther forget that they are mortall and fraile men.
Lastly, seeing the sword respecteth no person, neither old nor yong, neither learned nor Ʋse 3 vnlearned, but destroyeth father and son, maketh the wise widdow, and the childe fatherlesse; it is our parts when we see such iudgements present or imminent, to humble our selues vnto God, to desire him to remoue the fearfull noise and rumor of warre: and in the meane season, to pray that wee may vse our peace aright, lest he bend his Bow, and shoote his Arrowes, and draw his glittering sword vpon vs. We see how Hezekiah when he saw the hoast of the King of Ashur, sought ye Lord carefully, and prayed vnto him to fight their battels, 2 Chro. 32, 20. & 20, 3. so Iehoshaphat when a great multitude banding themselues together, came against him, set himselfe to seeke the Lord, reconciled himselfe to him, asked counsell of him, & proclaimed a Fast thoroughout all Iudah. Thus the Prophet, Lam. 5, 20. considering that the strong men were troden down, and the enemy reioyced at their trouble, prayeth vnto God, because the sword deuoured without, and the people were ledde into captiuity; Behold (O Lord) how I am troubled: my bowels swell, mine heart is turned within me: for I am full of heauinesse, the sword spoyleth abroad as death doth at home. VVe liue (as yet) in great plenty and prosperity, we enioy life and liberty, we sleepe quietly in our beds, and rest in our houses in peace; we heare not the sound of the trumpet, the clattering [...]f armour, the fury of the enemy, the noise of gunshot, the cry of the wounded; we see not the blood of the slaine on the right hand, and on the left hand; we know not what the miserie of slauery and slaughter meaneth; we do not behold our Citties besiedged, our Countries wasted, our Townes entrenched, our walles b [...]tter [...]d, our houses fired & consumed; blessed bee the great name of our most gracious God therefore, for euermore. Let vs then take heede that wee abuse not these mercies and good things of Almighty GOD, lest hee take them away from vs in his fierce wrath and indignation. O, that there were in vs wise hearts to consider these things, whilst we dwell safely in these our houses and habitations, and before the enemie approacheth ne [...]e vnto vs, and casteth a trench about vs. But if we prouoke God and make warre with him, how can we haue peace with men? how can we looke to liue in safetie any longer [Page 856] with our wiues and children? This our Sauiour hath set downe, and with [...]eares taught the Iewes long before their destruction came vpon them. For when he came neere and beheld the City, he wept for it, and passionately saide, Luk. 19, 41, 42, 43, 44. O, if thou haddest euen knowne at the least in this day, those things which belong vnto thy peace! But now are they hid from thine eies. For the daies shall come vpon thee, that thine enemies shall cast a trench about thee, and compasse thee round, & keepe thee in on euerie side, and shall make thee euen with the ground, and thy children which are in thee: and they shall not leaue thee a stone vpon a stone, because thou knowest not that season of thy visitation. Let vs apply these things vnto our selues, and if wee desire to liue peaceably with men, let vs first seek to be at peace with God; and if we would be reconciled to our brother, let vs in the first place be reconciled to our God, and then all things shall speake peace vnto vs.
[Verse 29. Woe be to thee Moab: O people of Chemosh, thou art vndone: hee hath deliuered his sons which escaped, and his daughters into captiuity to Sihon king of the Amorites.] Here the Poet rhetorically turneth his speech to the Moabites, describing their foolish confidence in their dumbe Idolles, Psal. 115, 4, 5. Which are the worke of mens hands, which haue eies and see not, eares and heare not, they haue a mouth and speake not, noses and smell not, hands & touch not, feet and walke not, neither make they a sound with their throat; they that make them are like vnto thē and so are all they that trust in them. The Nations of the Gentiles had multitudes of gods, and euery Nation his seuerall Idoll-go [...]: As Chemosh was the idoll of the Moabites, Baal of the Caldeans, Ashteroth of the Sidonians, Moloch of the Ammonites, Rimmon of ye Syrians, Dagon of the Philistims. These are false gods, and had the godhead or diuine nature falsly ascribed vnto them, who were not able to saue such as did worship them, as the author of this song here declareth, Hee hath deliuered his sons and daughters to captiuity, and was not able to deliuer them out of the hands of Sihon king of the Amorites. 1 King. 18, 26. For as the Israelites cried for fire to come from heauen from morning to noone, O Baal heare vs: so no doubt did ye Moabites for deliuerāce from their enimies, cal to their idol Chemosh, O Chemosh heare vs, but there was no voyce, nor any to answer, so that they fel into the hands of the Amorites, and receiued no profit or benefit by their idoll seruice. Heere then wee see, how the idolatrous Moabites, worshipping a false god, and trusting in their great Idol, are defeated and destroyed. Hence we learne,Doctrine. Idolaters shal be confounded and destroyed. That Idolaters lye open to iudgement. The worshipping of Images, howsoeuer it bee coloured with false reasons, is the true cause of Gods iudgements. We see heere how the Moabites were rooted out of theyr Townes and Cities for this sinne. Hitherto come the threatnings of the Prophets against the Nations by Esay, chap. 46, 1, 2. and Ier. 46 & 44, 7, 8. for their idolatry. We see in Iudg. 2, 11. when Israel committed idolatry, & began to cleaue to strange gods, and forsook the Lord God of their fathers, God sold them into the handes of their enemies, so that they could no longer stand before them. This was the destruction of Ieroboam the son of Nebat, that made Israel to sinne: and of Iehu, who set vp idolatry after he had destroyed it. This was the cause that the wrath of God brake in vpon the Israelites, when they had erected the golden Calfe, which sin was reuenged with a greeuous and horrible slaughter. Heereunto also the Prophet hath relation, Psal. 106, 34, 35. They destroyed not the people as the Lord had commanded them, but were mingled amongst the heathen, and learned their workes, and serued their Idols, which were their ruine. Thus we see, how idolatry turneth to the destruction of the idolater.
The Reasons follow. First, God is the husband Reason 1 of his Church, and can no more abide to haue his honour and worship communicated to any other, then the husband any partner or fellow in his loue. Prou. 6, 35. [...]ho cannot beare the sight of any ransome, neither will hee consent, though thou augment the gifts. Idolatry therfore is spirituall whoredome, and God is a iealous God of his honor and glory, and will not suffer the same to be giuen to any other, Esay 42 8. Exod. 20, 5. This is notably declared, and woorthily expressed by the Prophet Hosea, where the idolatry of the Israelites is resembled to the adulterous and whorish woman, that doateth vpon her louers, that forsaketh the guide of her youth, and forgetteth the couenant of her God: Their mother (saith ye Lord by his Prophet) hath played the Harlot, she that conceiued them hath done shamefully, &c. As then God is the husband of his C [...]urch, so our spirituall worship is as a certaine marriage of our soules consecrated vnto the Lord: & therfore all false and forged worship is spiritual whordome and adultery toward him. To this purpose speaketh Hosea, ch, 2, 19, 20. I will marrie thee vnto me for euer: yea, I will marry thee vnto me in righteousnes, and in iudgement, &c. Thus also the Prophet Ieremy speaketh, ch. 2, 2. Thus saith the Lord, I remember thee with the kindnesse of thy youth, and the loue of thy Marriage, when thou wentest after me in the wildernesse in a Land that was not sowne.
Secondly, Idols are the workes of mens Reason 2 hands, whether they bee of Siluer or Golde, they are the worke of the Founder: or whether they bee carued or grauen in stone or timber, they are the hand of the workeman: or whether they bee wrought in blew silke, or purple, Ieremy 10, 9. All things are made by cunning men. Heereupon it followeth, that they that depend vpon them, and seeke helpe of them, doe seeke helpe of flesh, and doe make stockes and stones their god, and therefore they cannot prosper, but shall bee [Page 857] confounded. This the Prophet Hosea testifyeth, chap. 8.8, 9. Israel is deuoured, now shal they be amongst the Gentiles as a vessel wherein is no pleasure: for they are gone but to Ashur, they are as a wilde Asse alone by himselfe, Ephraim hath hired louers.
The Vses are in the last place to be obserued. Vse 1 First, this teacheth that the idol is vaine; yea, vanity it selfe. Howsoeuer the idolater be enamored of it, and greatly dote vpon it, yet it shall be a broken reed, which in sted of staying him that leaneth vpon it, breaketh in his hand, and the shiuers thereof serue to wound him that leaneth thereon. For if it could deliuer any, it should saue them th [...]t haue their hope and confidence in it. But such are deceiued and deluded to their destruction. This the Prophet Ier. 3, 23, 24. & 10, 15. witnesseth at large in sundry places, Truly the hope of the hils is but vaine, nor the multitude of mountaines, but in the Lord our God is the health of Israel: for confusion hath deuoured our fathers labor, &c. Hereunto commeth that saying, Esay 44, 9, 10. All they that make an image are vanity, and their delectable things shall nothing profit: and they are their owne witnesses that they see not, nor knowe, therefore they shall be confounded who haue made a god, or molten an Image that is profitable for nothing. They are not therefore lay-mens books, neither haue any profitable vse, but an abhominable abuse, [...] 2, 18, 19, being vanity and the worke of errors, in the time of their visitation they shall perish. The Assyrians were famous, or rather infamous for Idols, and great boasters of thē; yet the Prophet sheweth they should come to confusion: hereupon the vse is inferred, what profiteth the Image? For the maker thereof hath made it an Image and a teacher of lyes, though he that made it trust therein, when he maketh dumb Idols: woe vnto him that saith to the wood, Awake; and to the dumb stone, Arise vp, it shall teach thee: behold, it is laid ouer with gold and siluer, and yet there is no breath in it. Thus the vanity of Idols is set out by the destruction of the Idolaters.
Vse 2 Secondly, let them labour to see their own blindnesse. It is a great iudgment of God vpon thousands and ten thousands in the world, that worship the workes of mens hands, and yet thinke themselues wise. We see also the preposterous and disordred desire of the children, to follow the idolatrous waies of their parents: whereupon it commeth to passe, that they excuse their sinne by the example of their parents; and because they were borne in it, they are resolute to die in it, neuer examining how their religion standeth with consent of the Scriptures. Thus we see, that all idolaters are blind, and because they say they see therefore their sin remaineth. [...] 9, 41. This the Prophet teacheth, Esay 42, 17, 18, 19. They shall bee turned backe, they shall bee greatly ashamed that trust in grauen Images, and say to the molten Images, Yee are our gods. Heare ye deafe, and ye blinde regard that ye may see. Who is blinde, but my seruant? or deafe, as the messenger that I sent? Who is blinde as the perfect, and blinde as the Lords seruant? If therefore we would not grope in ignorance, as the blindeman that g [...]opeth in the darke, let vs flye Idolatry, and keepe our selues from Idols.
Lastly, let vs blesse and praise the name of Vse 3 God, whē he deliuereth his people from idolatry, to serue him purely and sincerely. Let vs euer be mindfull of his mercy, and walke as a thankfull people redeemed out of so great a thraldome. This sacrifice of praise we see required in the Prophet: for hauing set downe the folly & vanity of Idolaters, who cut down a Tree, warme themselues with part thereof, roast their meate with another, and with a third part make a god and worship it make it an Idoll, and bow vnto it, pray vnto it and say Deliuer me, for thou art my God: he acknowledgeth Gods great mercy in forgiuing these sins of the people, Esay 44, 21, 22, 23, Thou art my seruant, O Israel forget me not: I haue put away thy transgressions like a cloud, and thy sinne as a mist, &c. Behold the beastlinesse and brutishnesse of these god-makers, not much vnlike ye Romish idolaters, who knead their dough, & of one part they make bread, and a god of the other. If this be the dot [...]ge of idolaters, wee haue great cause offered vnto vs, to magnifie the mercy of God toward vs, that hath freed vs from such diuellish deuices of the false worship of God. He hath restored to vs the true worship of God according to his holy word, he hath rooted out the Idols that were set vp to be adored, he hath giuen vs the Scriptures in our mother tongue, hee hath fre [...]d vs from the burthen and bondage of the Popes Decrees and Decretals, he hath pulled downe the great idoll of the Masse, and hath abolished the manifold heresies and corruptions of false Doctrine. What shall we now render to the Lord for all these tokens and testimonies of his loue toward vs, but take vp the cup of saluation, and praise with tongue and heart the name of God, acknowledging his only goodnesse in deliuering vs from the bondage of Idolatry; and labouring to bring forth ye fruites of his Gospel, to his glory, and our own comfort in Christ Iesus.
32 And Moses sent to search out Iaazer, and they tooke the Townes belonging thereto, and rooted out the Amorites that were there.
33 And they turned and went vp the way toward Bashan: and Og the King of Bashan came out against them, hee and all his people to fight at Edrei.
34 Then the Lord said vnto Moses, Feare him not, for I haue deliuered him into thine hand, and all his people, and his Land: & thou shalt doe vnto him as thou didst vnto Sihon the King of the Amorites, which dwelt at Heshbon.
35 They smote him therefore, and his Sonnes, and all his people, euen vntill there was [Page 858] none left him: so they inherited his Land.
Hitherto we haue spoken of the first Enemy ouercome by the Israelites, to wit, Sihon King of the Amorites: the second enemie wc they subdued is Og the King of Bashan, an enemy more mighty and terrible then the former. For he was one of the race and posteritie of the gyants, at whose sight the scoutes and espials sent out to serch the land were afraid, and despaired of inhabiting and inheriting of the land, and weakned the hearts & hands of the people as appeareth in the 13. chapter of this booke, Wee came into the Land whither thou hast sent vs, and surely it floweth with milke and hony: neuerthelesse, the people be strong that dwell in the Land, and the Cities are walled & exceeding great: and moreouer we saw the sonnes of Anak there. And more plainly and particularly Moses describeth this King, Deuter. 3, 11. Onely Og the king of Bashan remained of the remnant of the Gyants, whose bed was a bed of Iron: is it not at Rabbah among the children of Ammon? The length thereof is nine cubits, and foure cubits the bredth thereof, after the cubit of a man.
Now the more mighty and monstrous t [...]is Giant was, the greater occasion had the Israelites to ascribe the victory to God, and to giue him the glory alone. And the Prophet singleth out these two enemies by name, Deu. 29, 7. Psal. 135, 11. & 136, 19, 20. Sihon the King of the Amorites, and Og the king of Bashan, aboue all other kings, and in the meditation of Gods mercy deliuering them into their hands, stirreth vp the people to praise ye name of God: which sheweth that they were enemies greatly to bee feared, and such as brought great terrour vnto the Israelites, yet no power can preuaile ag [...]inst God, There is no counsel, nor wisedome, nor vnderstanding, nor strength against the Lord. Pro. 21, 30, 31 The horse is prepared against the day of battell, but saluation is of the Lord. The land of Bashan was a fertile & fruitfull soyle, commended in sundry places of the Scripture: it was a goodly mountain abounding with ranke and rich pastures, yeelding cattle of great bone and bignesse, and flourishing with sundry commodities, which kindled a desire in the two Tribes and the halfe, to haue it giuen them in possession. Wherefore Moses commending the bountifulnes of God toward his people, Deut. 32, 14. sheweth, that he gaue them butter of Kine, and milke of Sheepe, with fat of the Lambes and Rams fed in Bashan. And Dauid to expresse the lustinesse and loftinesse, the pride and presumption of his enemies, resembleth them to ye mighty buls of Bashan,Psal. 22, 12. Ezek. 39, [...]8. Amos 4, 1. Esay 2, 13. fed to the full in most fruitfull pastures. Moses knowing the goodnesse of the soile, the strength of the Cities, and the malice of the enemies, sendeth out his scouts and espials, to search out the situation of the places, and the purposes of the persons that inhabited therein; and hauing taken Iaazer, he marched toward this Bashan whereof we speake. The king aduertised of the matter, and vnderstanding the drift and designe of the Israelites, commeth forth to meete them, and to hinder their approach to his Townes and Dominions, thinking his safety to consist onely in his weapons, forgetting that all mortall things are mutable, and the end of warre vncertaine, and prouiding more for reuenge, then for his owne defence. Heereupon Moses before hee made an head against the enemy (as it should seeme) made a stand to know the will of God, whether he should fight with them in ye place, and whether God would deliuer them into their hands. The answer of God sheweth, that they were greatly afraid, and stoode in neede of comfort: wherein consider, first the Commandement of GOD, Feare not your enemies: Secondly, the reason rendred to encorage thē, I will deliuer all your enemies into your handes: which is amplified by a like example, and by the former experience which they had of the mercy of God in the destruction of Sihon king of the Amorites. After this comfort and raising vp of their hearts that began to shrinke, they ioyned battel, they fought with the king of Bashan, they ouercame their enemies, and put them all, men, women, and children to the sword, and possessed his Land as hee did the Land of the Amorites. Thus God gaue them a ioyfull victory, who had before determined the destruction of Og, euen while the gyant thought nothing of the hand of God against him: and who is it that knoweth what God intendeth against him in heauen, while he offendeth him, and sinneth against him on the earth? The Lord that sitteth in Heauen, seeeth the wickednesse of mans heart abiding on Earth.
[Verse 33. And they turned and went vp the way toward Bashan: and Og the King of Bashan came out against them, &c.] We see here another iudgement of God vpon another enemy of the Church, and the mercie of God in his ouerthrow, after the destruction of the former enemie. God could haue brought them together, and bound them in one bundle to bee cast into the fire, but they are destroyed one after another: some in the dayes of Moses; others are reserued for Ioshua who succeeded Moses in the gouernment of the people. Wee learne heereby,Doctrine. The ene [...] of the ch [...] are not consumed at [...] That the enemies of God and his Church are not consumed in a moment, but wasted and consumed in the prouidence of GOD by little and little. True it is, God is able to raine downe fire and brimstone, snares and stormie Tempests vppon them, hee is able to bring them vnto nothing at once with the breath of his mouth, when once the Coales of his wrath and indignation are kindled; but it is his pleasure to wast and consume them one after another: now one, and then another, that sinne against him. This Moses declareth vnto the people of Israel, [Page 859] Deut. 7, 21, 22, 23. Esay 9, 22. The Prophet Amos setteth downe the dealing of God in the destruction of his enemies, chap. 9, 10, 11. So that God brought not all his iudgements vpon them at once, nor discharged the whole volley of shot against them together, but one punishment came in the necke of another, & the first was ouertaken of the second, and the second of the third. The like may be said of the plagues which God brought vpon Pharaoh and the rest of the Egyptians, he did not draw out his arrowes, and empty his Quiuer at once, but wasted the Land, consumed the fruites, smote the cattel, and destroyed the inhabitants one after another: some were destroied with haile; [...]l. 9, and [...]12, & 14 some were slaine by the destroyer, others were drowned in the red Sea: these came not altogether, but as a softly fire consumed them, or as a lingring disease pined them away by little and little, vntil they came to vtter ruine.
The Reasons remaine to be considered. First, Reason 1 God will not roote them out at once, to the end, that by them he may try the faith, & exercise the patience of his seruants. There are none that haue receiued to beleeue, but God will haue thē proued, to declare to themselues, and manifest to others, what is in their hearts. No maruell if others bee oftentimes deceiued in vs, and are ignorant of the secrets of our soules, seeing wee our selues know not thoroughly our selues, vntill we haue ended and endured triall. For such we are indeed as we are in the time of tentation. Therfore Salomon teacheth in the Prouerbs, chap. 24.10. If thou be faint in the day of aduersity, thy strength is small. Wherefore, it is necessary, that so long as we liue in this world, we should be kept in a continuall exercise of faith, of prayer, of repentance, and of obedience: as the Lord speaketh euidently in the booke of Iudges, chap. 2, 20. Because this people hath transgressed my couenant which I commanded their Fathers, & hath not obeyed my voice, therefore will I no more cast out before them, any of the Nations which Ioshua left when he died; that through them I may proue Israel, whether they will keepe the way of the Lord, to walke therein or not: So the Lord left those Nations, and droue them not out immediately, neither deliuered them into the hand of Ioshua.
Reason 2 Secondly, the people of God trespasse against him, so as the Lord cannot roote out their enemies together, but leaueth some among them, [...], 20. [...], 13. as we saw before, the Nations were left among the Israelites, to be as snares in their paths, whips in their sides, and thorns in their eyes, because they transgressed ye Couenant that God had made with their fathers. So the Prophet speaketh, Psal. 81, 13, 14. Oh that my people had hearkened vnto mee, and Israel had walked in my waies, I would soone haue humbled their enemies, and turned mine hand against their aduersaries. Likewise Moses, among the curses and iudgments denounced against such as are disobedient to the lawes of God, Leu. 26, 18, 21, 24, 28, sheweth, that when he hath chastened and corrected vs for our sinnes, yet if we go forward to despise his ordinances, & our soule abhorre his lawes, he will punish vs seuen times more, according to our sins. And if wee proceed to walke stubbornely against him, hee will then bring seuen times more plagues vpon vs, & walke stubbornly against vs in his anger.
The Vses of this Doctrine remaine to bee considered, & are not to be passed ouer. First, Vse 1 this teacheth, that the prosperity of the wicked, cannot assure them of the fauour of God, nor secure thē from his punishments. It sheweth indeed the patience and long-suffering of God toward the vessels prepared to wrath, to make them without excuse: but when they haue filled vp the measure of their sinnes, they shall know that GOD hath not forgiuen or forgotten them. This the Prophet teacheth, Psalm. 50, 19, 20, 21, and 73, 6, 7, 18. When thou seest a theefe thou runnest with him, & thou art partaker with the adulterers: thou giuest thy mouth to euill, and with thy tongue thou forgest deceit: thou sittest and speakest against thy brother, and slanderest thy mothers sonne. These things thou hast done, and I held my tongue, therfore thou thoughtst that I was like thee, but I will reprooue thee, and set them in order before thee: O consider this, ye that forget God, lest I teare you in peeces, and there be none that can deliuer you. And in another place it is declared, that albeit the wicked be malicious, speaking wickedly, talking presumptuously, and setting their mouth despitefully against heauen; yet GOD hath set them in slippery places, and cast them downe into desolation. Wherefore, whensoeuer we see the wicked prosper and flourish, and the glory of his house to encrease, let vs not conceiue euill of God, as though he loued vnrighteousnes, or fauoured the sinnes of men, nor thinke that the wicked shall escape: therfore Elihu saith, Iob 35, 15, 16. Although thou saiest to God, thou wilt not regard it, yet iudgement is before him, trust thou in him; yet his anger shall visite the euill, and call them to an account with great extremity.
Secondly, let them not set their hearts vpon Vse 2 euill, But let them seeke the Lord while he may be found, let them forsake their wickednesse & vngodlinesse, and returne vnto the Lord, that he may haue mercy vpon them, who is very ready to forgiue, Esay 55, 6, 7. What maketh many sinne against God, but a vaine confidence and presumption to escape the iudgement of God? What maketh them to put off the euill day, & to make a league and couenant with death, but the abuse of Gods patience, who doth not presently punish them? This the wise man teacheth, Eccl. 8, 11, 13. Because sentence against an euill worke is not executed speedily, therefore the heart of the children of men is fully set in them to do euill: but it shall not goe well with them, hee shall be as a shadow, because hee feareth not before God. Albeit therefore they seeme to sinne scot-free, [Page 860] and without punishment, yet the greater patience appeareth to be in God, the greater destruction is reserued for them. Euen as whē the shadow groweth to be longest, then the light fadeth and departeth soonest, and the night approcheth neerest: so when God hath waited a long time for our conuersion, & the vngodly flatter themselues in their sinnes, thē sodainely is the wrath of God reuealed from heauen against all vngodlines and vnrighteousnes of men: so that the greater ye stay & delay of his iudgements hath beene, the heauier will the stroke fall vpon them. The punishment is prolonged, it is not forgotten. Their iudgement is comming, and sleepeth not, it gathereth force in going. The higher the axe is lifted vp, the slower it striketh, but the deeper it pierceth into the wood. If then God do not by and by smite the offender, and strike him in the prophanenesse of his wicked heart, let vs not be secure and continue in sinne: God doth not at once make hauock of his enemies, but bringeth them to iudgement one after another. Wherefore let vs conclude with the saying of the Prophet, Say ye, surely it shall bee well with the iust, Esay 3, 10, 11. for they shall eate the fruite of their works: woe be to the wicked, it shall bee euill with him, for the reward of his hands shall bee giuen him.
Vse 3 Lastly, as the bodily enemies of the Church shall be wasted with lingring & long lasting iudgements, so shall it be with the enemies of our soules. The spiritual enemies of our soules and of our saluation, are not brought vnder our feet at once to trample vpon them, and to triumph ouer them, they are brought in subiection by little & litle. For as these enemies are cast down, so our sanctification ariseth. As the Corne which the husbandman soweth, before it can come to ripenesse, and yeeld a plentifull encrease, must first take roote, shoote into a blade, and spring vp by little and little, till it bring foorth an eare: so is it with the grace of sanctification and newnesse of life. The kingdome of heauen is like to a graine of mustardseed, which a man taketh and soweth in his field, Mat. 1 [...], 31, 32, 33. which indeed is the least of all seed: but when it is growne, it is the greatest among Herbes, and it is a Tree, so that the Birds of heauen come and build in the branches thereof. Againe, the Kingdome of heauen is like vnto Leauen, which a woman taketh, & hideth in three peckes of Meale, till all be leauened. So is the worke of God, little and small in the beginning, it is as a building that goeth slowly forward, there must be much sweating and toyling about it, there must be great laboring and hammering before we can bring it to any greatnesse. The more we encrease in grace, waxing strong in faith, firme in hope, and constant in our profession, The more do wee grow to be conquerers through him that loued vs. 2 Cor. 4, 16. Let vs alwaies fight against sinne, watching in praier, feruent in spirit, reioycing in hope, patient in tribulation, cleauing to that which is good, procuring things honest in the sight of all men: and the God of peace shall tread Satan vnder our feete. Rom. 12, 11, 12, & 16, 20. Let vs alwayes in this life looke for enemies, and prepare to with-stand them; let vs stand on our watch-tower, and descry the approching of them. Let vs know that our aduersary the diuell, goeth about like a roaring Lyon, seeking whom hee may deuoure, and be strong in the grace which is in Iesus Christ. Heere is not the place of triumphing, but the place of fighting. No man is crowned, except he striue as he ought to doe.2 Tim, 2, 5 [...] 11, 12. The husbandman must labour before hee receiue the frui [...]es of the earth. We must dye with Christ before we can liue with Christ. We must suffer with him, before we can reign with him. So long as we liue in this life, we are souldiers and liue in warfare, we must not dreame of the victory before the combate. If we will heere skirmish with our enemies, putting on the whole armour of God, the day shall be ours, we shall win the field. Heere is our comfort, that when this corruptible shall put on incorruption, and this mortall hath put on immortality, then shall be brought to passe the saying that is written, 1 Cor. 15, 54. Death is swallowed vp into victory, which is the last enemy that shall be subdued. If we be the children of God, and are escaped from the bondage of corruption, if we cast off Satan and his tentations, we must neuer thinke to liue in rest, but looke for him to buffet and batter vs, that he may re-enter the Fort, which he hath forsaken. We must be content sometime to take a foyle, and to haue the Bucklers and Wasters driuen to our heads, yet so as our stepping backe, should be but to recouer the greater force and strength. They indeed that haue not a liuely faith in the Sonne of God, nor haue giuen their names to their Captaine, to serue in the warres, against the flesh, the world, and ye diuell, do not know at all, but are altogether ignorant, what the suggestions of the flesh, & allurements of the world, and the tentations of the diuell do meane. They striue not, they fight not, they resist not, they ouercome not: they vnderstand nothing what killing & conquering meaneth. This our Sauiour teacheth in the Parable, Luke 11, 21, 22. When a strong man armed, keepeth his Pallace, the things that he possesseth, are in peace: but when a stronger then he commeth vpon him, he taketh from him all his armour wherein he trusted, and diuideth his spoiles.
Verse 34. Thou shalt doe vnto him, as thou didst vnto Sihon, King of the Amorites, which dwelt at Heshbon. In these words is an illustration and amplification of the promise of deliuerance, and assurance giuen them to preuaile, drawne from a present and comfortable experience, which they hadde of the power of God in subduing Sihon, King of the Amorites. As if the Lord should haue saide vnto them, Why do ye shrinke and hang backe, when ye should make an head against them, & looke them in the face? What though this King bee [Page 861] puissant and of great stature, of the race of those mighty Gyants? Haue ye forgotten my power? And do ye not remember what I did to Sihon King of the Amorites, how I gaue him, his people, and his Cities into your hand? Haue ye not experience that I giue the victory to whom I will? Is my hand shortened, that it cannot helpe? Nay, be of good comfort, & assure your selues I will not leaue you nor forsake you, but as you haue ouercome those that haue hitherto stood against you, so yee shall see your desire vpon all your enemies. Whereby we learne, That the experience of Gods former fauour, [...]octrine. [...]perience [...]ormer fa [...]r, assureth [...]re fauour. casteth off feare, causeth affiance in him, and assureth future grace to come from him.
Among other meanes to worke faith in him and a resting our selues in his promises, the blessed experience and comfortable proofe which we haue had of Gods mercies toward vs in former times, is one of the cheefest to cause vs still to trust in him, and euermore to call vpon him in our necessities. We see this proued vnto vs in sundry Psalmes of the Prophet, as Psal. 4. Heare me when I call, O God of my righteousnesse: thou hast set me at liberty when I was in distresse, haue mercy vpon me, and hearken vnto my praier. Where the Prophet reasoneth from the time past, to the time to come, and entreateth God to heare him, because hee hath already had mercy vpon him. The like ground of his assurance we finde againe, Psal. 22, 9, 10, 11. Thou diddest draw mee out of the wombe, thou gauest me hope euen at my Mothers breasts, I was cast vpon thee euen from the womb, thou art my God from my Mothers belly: bee not farre from me, because trouble is neere, for there is none to helpe me. In these words we see how the Prophet by benefits past, assureth himself of deliuerance from dangers present, and in time to come. As if he should say, seeing I was committed to thy prouidence and protection so soone as I was borne, and came into the world, when I could not feed and defend my selfe, and seeing I haue hitherto receiued so many benefits from thee, do not now depart from me when affliction is at hand, and when there is none beside to helpe. So the same Prophet layeth the foundation of his hope, expecting mercy from God, vpon the consideration of Gods dealing with him before, as in the third Psalme, verse 4, 7, where beeing combred and compassed with a wonderfull number of aduersaries reuolting from him in the conspiracy of Absolon, hee gathereth comfort to himselfe of Gods present aide, from the experience he had felt before, saying; I did call vpon the Lord with my voice, and he heard me out of his holy Mountaine: O Lord, arise, helpe mee my God, for thou hast smitten all mine enemies vpon the cheeke-bone, thou hast broken the teeth of the wicked. This is farther confirmed and strengthened vnto vs, in Dauids faithful behauiour, going to encounter with the vncircumcised Philistim, 1 Sam. 17, 34, 35, 36, 37. Thy seruant kept his fathers Sheepe, and there came a Lyon & likewise a Beare, and tooke a Sheepe out of the flock, and I went after him and smote him, and tooke it out of his mouth; and when he arose against mee, I caught him by the beard and smote him, & slew him: so thy seruant slew both the Lyon and the Beare: therfore this vncircumcised Philistim shal be as one of thē, seeing he hath railed on the hoast of the liuing God. Whereby it appeareth, how he strengtheneth his faith by the experience yt he had in time past, of Gods helping hand, nothing doubting, but the same God that had preserued him from the iaw of the Lyon, and the paw of the Beare, would keepe him in this single combate with that Champion that defied Israel. This the Apostle Paul also concludeth, 2 Cor. 1, 9, 10. We receiued the sentence of death in our selues, because we should not trust in our selues, but in God which raiseth the dead; who deliuered vs from so great a death, and doth deliuer vs, in whom we trust, that yet heereafter he will deliuer vs.
The Reasons follow. First, his gifts are freely and frankly bestowed, he neuer repenteth Reason 1 of them, he neuer changeth nor altereth that which is gone out of his mouth, he giueth liberally, and reprocheth no man. Therefore the Apostle saith, Rom. 11. The gifts and calling of God are without repentance: so that whom he loueth, he loueth to the end,Iohn 13, 1. and where hee hath once shewed mercy, he will perseuere in in his kindnesse, and he that hath begun his good worke in vs, will perfect the same vnto the day of Iesus Christ. He neuer waxeth weary of well-doing, but delighteth in the works of mercy. When the Lord would reueale to Abraham the father of the faithfull, his decree touching the destruction of Sodome, he maketh this the reason and motiue to moue him vnto it, because he had begun already to shew him mercy: Shall I hide from Abraham my seruant that thing which I doe, seeing that Abraham shall be indeed a great and mighty Nation, and all the Nations of the earth shall bee blessed in him? Gen. 18, 17, 18. If then he neuer repent him of his gifts that he hath bestowed, nor reuoketh the riches of his graces that he hath granted; Then we see, that the giuing of one gift assureth that a multitude shall follow after, as Leah said, A company commeth.
Secondly, he is mercifull to his enemies, and Reason 2 them that hate him, to such as neuer seeke after him, or the knowledge of his wayes: hee maketh the Sunne to shine, and the raine to fall vpon the godly and vngodly: yea, his mercy stretcheth to the beasts of the field, and the fowles of the ayre. He prepareth showers for the earth, he maketh grasse to grow vpon the Mountaines, he giueth to beasts their food, & to the yong Rauens that cry. Psal. 147, 8, 9, and 36, 6, 7. He saueth man and beast; so that we may boldly say; How excellent is thy mercy, O Lord; th [...]refore the children of men trust vnder the shadow of thy wings. He is mercifull to our bodies, in him we liue, and moue, and haue our being, hee [Page 862] hath giuen vs life and breath; much more therfore will he be the GOD of our spirits, and maintaine our spirituall life with the continuance of his graces, and sending fresh supply of his Spirit, after he hath once giuen vs faith, and wrought our conuersion; he which hath vouchsafed some portion, as it were the first fruites of his mercy, will adde greater store of mercy vnto it, as it were store vpon store, and heapes vpon heapes.
The vses are next to be considered. First, Vse 1 we learne from hence, to acknowledge his great mercy, that maketh mercy the seale of mercy, and one grace as the pawne & pledge of receiuing and obtaining a new grace. O the vnspeakable mercies of God, who can sound the bottome of them, or who can ascend vp to the height of them! Can any tongue expresse, or hart conceiue this goodnes of God, teaching vs to draw an argument from his first mercy to a second, and from a second to a third, alwayes to arise from one degree to assure another, & to conclude a farther proceeding from the first beginning? What man or woman hath not receiued thousands, and ten thousands of mercies from the Father of mercies,2 Cor. 1, 3. and much consolation from the Father of all consolation, and thereby so many comforts to his owne soule, to assure him that he will neuer forsake him? so that we may boldly, & with a cheerefull heart, say, Lord be mercifull to vs, because thou hast begun to be merciful: we haue receiued much mercy, therefore continue thy mercy toward vs, not because wee haue beene good and profitable seruants to thee, or haue deserued thy fauour, but because thou hast beene gracious to vs. If our owne workes, if our obedience, if our righteousnes were to be made the ground & reason to perswade the Lord to haue compassion on vs, we should build vpon a weake and sandy foundation, our comfort were gone, and our hearts should faile vs. For we know our owne wickednesse, and our sinnes are euer before vs. But since former mercies are arguments of further mercies, and the granting of one grace, is a key to vnlocke the ga e, and open an entrance for the rest to follow; since the first loue is a testimony and token of more loue to be shewed and continued; we abound with such arguments to moue his Maiesty, blessed be his Name for them, whereby we may be assured that he will adde mercy to mercy, and fauour to fauour. Thus we see how fruitefull the louing kindnesse of God is, alwayes producing more, as one Corne encreaseth an hundred fold. This was the stay and staffe of Paul the Apostle, when he was in danger of death, and was brought vnto his answer; At my answering no man assisted me, but all forsooke me: I pray God that it may not be laid to their charge: notwithstanding the Lord assisted me, and strengthened me, that by mee the preaching might bee fully knowne, and that all the Gentiles should heare, and I was deliuered out of the mouth of the lyon: & the Lord will deliuer me from euery euill work, and will preserue me vnto his heauenly Kingdome, to whō be praise for euer & euer, Amen. 2 Ti. 4, 16, 17, 18.
Secondly, it is a speciall comfort to the afflicted when they are fallen into diuers tentations. Vse 2 For when the Tempter cometh vnto vs, and perswadeth vs that God hath cast vs off for euer, and that we are none of his, tempting vs to despaire of his mercy, and suggesting vnto vs our vnworthinesse: let vs record and recount Gods former mercies, taking sweete comfort therein, and stirring vp our selues to praier, with assurance to be heard. If he go about to perswade our harts by a strong illusion, that we are not effectually called, or freely iustified and elected, or endued with faith, and therefore shall be certainely condē ned: let vs neuer yeeld to Satan, nor to his Angels, neither to their helpers & assistants, the flesh and the world. When we are entised to commit sin, yeeld not to the subtilties and suggestions of the diuell, but flye from it, and follow after the contrary vertue very earnestly. When he calleth to our remembrance our sins and fals past, let vs cal to minde the remē brance of Gods mercies past, and rest in them as in a Sanctuary or place of refuge against all the stormes that Satan raiseth, and the floods that hee sendeth to sinke our soule in the gaping gulfe of hellish despaire. So long as God bestoweth vpon vs one drop of mercy, let vs neuer doubt of his great goodnes to be continued toward vs and to dwell in vs for euer. Wherefore the Apostle Paul saith, We reioyce in tribulation, Rom 5, 3 [...] knowing that tribulation bringeth foorth patience; and patience, experience; and experience, hope; and hope maketh not ashamed, because the loue of God is shed abroad in our hearts by the holy Ghost, which is giuen vnto vs. This is an excellent & notable vertue, to be throughly acquainted with Gods prouidence & dealing toward vs, wrought in vs by patience, & to haue experience of his continuall eye watching ouer his. Now we can say to our endles comfort in this manner: God hath kept mee from many dangers, he hath blessed mee with many graces, he hath assisted me against many enemies, I will therefore still trust in him, and depend vpon him; thus one benefit draweth on another. From this experience we haue a certaine hope of his mercies to be continued toward vs, and are assured of the truth & constancy of Gods promises, and of his good wil toward vs: so that in all tribulations and afflictions we must consider with our selues the former benefits of God, and from them gather new hope of the continuance thereof, whose mercy is a Fountaine that neuer can be dry, but springeth vp to euerlasting life, and as a Tree that is alwayes greene, and yeeldeth the sauory fruites of righteousnesse.
Thirdly, this Doctrine teacheth a notable Vse 3 difference between God and man, in bestowing of benefits. We see men are soone weary of their liberality, & cannot abide continuall beggers.
It is not so with the Lord our God, rich in mercy, aboundant in kindnesse, and plentifull in redemption toward all that call vpon him. The more bold wee are in asking, the more bountifull he is in granting. It is a common thing in the richer sort, to checke a man for often crauing, and to vpbraid and reproch the poore with those things they haue bestowed vpon them, as when they say, Why do you alwayes come to me, and beg of me? I haue giuen you this and that, at this time, and at that time, in such and such a place; aske no more of me, for if you doe, you shall go without. Thus do men reproue and reproch for often demanding. But see the different dealing of God to our endles comfort vnto the faithfull, be doth neuer vpbraid his benefits, he is not vnwilling to grant, he refuseth no mans person, he giueth liberally and bountifully to all that come vnto him. This is also a singular comfort to the weake conscience and afflicted soule, whē he is tempted to reason thus, Will God heare me, or respect me? Will he shew his louing countenance toward me a greeuous sinner, a miserable and wretched sinner, a silly and simple soule? Aske boldly of him, he reprocheth none, as the Apostle Iames teacheth, chap. 1, 5, 6. If any of you want wisedome, let him aske of God, who giueth to all men liberally, & reprocheth no man, and it shall be giuen him. The oftner we aske, the better we are accepted. The more we do desire, the more alwayes we doe obtaine. He chargeth vs to call vpon him in the day of trouble, and assureth vs of our deliuerance, Psal. 50, 15. He would haue all come to him that are heauy laden, with promise to be refreshed and eased. This is a notable encouragement to all persons to flye vnto God, not to runne to Saints or Angels, which neyther can heare vs, nor giue any gifts vnto men. Let vs alwayes be ready to craue of him, & praise him for his mercies receiued, seeing they assure more vnto vs, as we see the Apostle doth, who hauing experience that God had deliuered him, and gathering from thence, that God would deliuer him, breaketh foorth into this thankesgiuing, To whom bee praise for euer and euer, Amen. 2 Tim. 2, 18.
Lastly, let vs not stand in feare of any enemies Vse 4 that rise vp against vs, and conspire to hinder the peace of the Church, and stop the passage of the Gospel; when God beginneth to take the cause of his people into his owne hand, and smiteth any of his enemies on the iaw-bone, the rest are reserued to the like destruction. For wherefore doth God punish his aduersaries, and enter into iudgement with them? Wherfore doth he visite them, & strike them downe with his right hand? Is it onely to take vengeance on their sinnes, & to shew his iustice in their confusion? No, it serueth for the comfort and consolation of his seruants, that howsoeuer God be patient, yet in the end they shall not escape. This did Ioshua the Captain of the Lords hoast, teach the people and men of warre, chap. 10, 24, 25, when they had brought out those Kings vnto Ioshua which they had taken, he called for al the men of Israel and said vnto the chiefe of the men of warre, which went with him, Come neere, set your feet vpon the neckes of those Kings: and they came neere and s [...]t their feet vpon their necks. And Ioshua saide vnto them, Feare not, nor bee faint hearted, but be strong, and of a good courage [...] for thus wil the Lord do to all your enemies against whom ye fight. Where we see, that as God destroyeth not all the enemies of his Church at once, but singleth out some, that ye rest might haue a time of repentance: so if the rest despise the riches of his b [...]untifulnes, patience, and long-suffering. Not knowing that the bountifulnesse of God leadeth them to repentance, Ro. 2, 4, they shall be bound vp in the same bundle, and be cast into the fire, as the Tree that being spared, brought forth no fruite.
[The Lord saide vnto Moses, Feare him not, for I haue deliuered him into thine hand, and all his people, and his Land.] This King of Bashan was a strong and dreadfull enemy, descended (as we haue shewed) of the race of the Gyants, mighty in body, fearefull to behold, terrible to the Israelites, as may appeare by the comfort ministred vnto them. For God neuer exalteth and raiseth vp in vaine, he neuer willeth any to cast off feare, where no feare is. From hence we learne,Doctrine. The enemies of the church are not to bee feared. That the enemies of the Church are not to be feared. Howsoeuer such as set themselues against the people of God be many & mighty, growing in strength, excelling in malice, raging with cruelty; yet must not Gods seruants bee fearefull and distrustfull by dreading the power of men, but alwayes relye vpon God, keeping faith, and a good conscience, depending vpon him in life and death. Thus did the Lord strengthen the feeble hart of Hezekiah, when Rabshakeh with his bold and blasphemous mouth had [...]ailed vpon the strength of Israel, and had proudly threatened the King and his people, that they should be compelled to eate their own dung, and to drinke their owne water: Be not afraid of the words which thou hast heard, behold I will send a bl [...]st vpon him, and he shall heare a noise, & returne to his owne Land, and I will cause him to fall by the sword in his owne Land, Esay 37, 6, 7. And afterward, chap. 43.1, 5, when the people of God were greeuously oppressed by their bitter and bloody enemies, so that they were robbed, spoyled, snared, thrust and throwne into Dungeons, fettred in prison-houses, and euery way euilly entreated; he speaketh vnto them on this manner, Thus saith the Lord that created thee, O Iacob, and he that formed thee, O Israel, feare not, for I haue redeemed thee, I haue called thee by name, thou art mine: feare not, for I am with thee. So Christ forewarning his Disciples what entertainment they should finde in the world, Mat. 10, 26, 28, and how hardly they should be tryed; as to be betrayed, hated, [Page 864] persecuted, imprisoned, scourged, railed vpon, and in the end brought to their end, hee prepareth them to this duty, and repeateth it oftentimes, Feare them not. And the Apostle Paul, after he had earnestly instructed the Philippians to grow in all graces, & to leade their conuersation worthy the Gospel of Christ, he remembreth thē of this point, In nothing feare your aduersaries, Phil. 1, 18 Answerable to these precepts, are the worthy practises of the faithfull. Hereunto cometh the example of Moses, Heb 11,Exod. 11, 8. 27, when he led the people of Israel out of Egypt, notwithstanding the threatenings and bloudy words of Pharaoh, he feared not the fiercenesse of the King, but endured a constant maintainer of the Church of God, & ceassed not to encourage the people aga [...] their enemies, whose hearts failed and q [...]led when they were pursued and ouertaken by the Egyptians. Likewise, the three seruants of God beeing threatned by that great Tyrant Nebuchadnezzor, to be cast into the fiery Furnace, were not daunted or feared by his high power & fierce displeasure, but answered him; We are not carefull to answer thee in this matter. Dan. 4, 15. This appeareth at sundry times, & vpon sundry occasions in Dauid, whē he waxeth bold and couragious in the Spirit, & saith, I will not be afraid for ten thousand of the people that should beset me round about. Psal. 3, 6.
Reason 1 The reasons follow. First, God is with his people. If he be with them, shall we feare any to be against them? If we haue a protection from the Prince, shall we feare the face of the subiect? If the Lyon fight for vs, shal we feare the flye or the worme, yt are weak in strength? This is the reason vrged by the Lord in the Prophet, Feare not, for I am with thee, Esay 43, 5. Now God is with vs by his power and prouidence. If we consider these things that are in God, as his generall & speciall prouidence, which guideth and ouer-ruleth all things for the glory of his Name, and the benefit of his children, the holy meditation hereof ought to remoue from vs all distracting and distrustfull feare. When Christ had disswaded his Disciples from the feare of men, he saith; Are not two Sparrowes sold for a farthing, and one of them shall not fall to the ground without your Father? Yea, the haires of your head are numbred, Math. 10, 29, 30. And indeed the cause why in trouble we faint and faile for feare of men, whose breath is in their nostrils, and whose malice is limited, is, because we distrust Gods promises and prouidence, which is indeed a fearefull sinne. Againe, if we consider that God is with vs by his power, which being endlesse & infinite, is able to redresse & represse the greatest tyrant and tyrany in the world, we shall finde nothing more auaileable to keepe vs from the excessiue feare of weake man, seeing he can restraine them when it pleaseth him. This the three seruants of God acknowledge in their danger, Behold, our God whom we serue, is able to deliuer vs from the fiery Furnace, and he will deliuer vs out of thine hand, O King. Dan. 3, 13.
Againe, let vs haue our conuersation without Reason 2 feare, in regard of the persecuters themselues, and the power which they haue. For consider the difference betweene that which God can do, and that which man can do. The most vile and cruell tyrant that breatheth out threatnings and slaughter against the Saints, when he hath done his worst, and raged to the vtmost, when he hath disgorged al his malice, and quenched his thirst in bloud, can goe no further but to kill the body; but God can goe further, who hath the keyes of hell and death. Nay, these enemies cannot so much as kill the body or touch the skin with all their power, without the will of God, as our Sauiour speaketh to Pilate, when he boasted of an absolute power in his owne hands to binde or loose, to crucifie, or to absolue, Thou couldst haue no power at all against mee, except it were giuen thee from aboue. Iohn 19, 10, 11. This is that reason which Christ himselfe expresseth, Mat. 10, 28. Feare not them which kill the body, but are not able to kill the soule: but rather feare him which is able to destroy both soule and body in hell.
Thirdly, the enemies shall be destroyed. Reason 3 They fight against God, they fight against his people, & therefore they cannot prosper. True it is, they may for a time preuaile and proceed in their euill enterprizes, and God may for a season vse them as his Rod, to try the faith of his children; but when he hath vsed them as instruments to bring his iudgements to passe, they shall preuaile no longer. This consideration serued to encourage the people of Israel, when Pharaohs hoast pressed vpon them, and marched toward them: Feare not, stand still, & behold the saluation of the Lord, which he will shew to you this day; for the Egiptians which yee haue seene this day, ye shall neuer see them againe: the Lord shall fight for you, therefore holde you your peace. Exod. 14, 13, 14.
The vses remaine to be stood vpon. First, this teacheth, that the childe of God must be Vse 1 a man of valour and courage, and as a mighty man of warre, not to be daunted with any terrour to forsake his faith & a good conscience: but such an one as is able by the fortitude & power of Christ, to vndergo all tryals, to ouer-stride al dangers, to ouercome al enemies, and to triumph ouer all things that oppose themselues against their peace. So then the godly, whose faith ouercommeth the world, are not onely souldiers, but valiant souldiers,1 Iohn 5 and victorious conquerors. The Apostle hauing commended Moses, that he forsooke Egypt, & feared not the fiercenesse of the King, addeth this withall, For he endured, as he that saw him which is inuisible. Some were racked,Heb 1 [...] tempted, tormented, burned, stoned, & would not be deliuered. A wicked man is a very dastard and coward. He feareth euery creature, which is a great iudgment vpon him that will not feare God. The darknesse of the night, the solitarinesse of the place, the falling of a leafe, [Page 865] the crawling of a worme, the flashing of the lightning, the cracking of the thunder, the guilt of conscience doth terrifie them. But the godly are endued with true fortitude & magnanimity of minde, springing from the grace of faith, and are bold as a Lyon, Prou. 28, 1, they are resolued of Gods presence with them, and of his prouidence ouer them, being ready to say with Dauid, The Lord is my light and my saluation, of whom shall I bee afraid? The Lord is the strength of my life, whom then shall I feare? Though an hoast pitched against mee, mine heart should not be afraid. Psal. 27, 1, 2, 3. This made the Apostle, when he heard that bands and afflictions abode for him in euery Citty, to say, What do you weeping and breaking mine heart? For I am ready, not to be bound onely, but also to die at Ierusalem, for the Name of the Lord Iesus. Acts 21, 13. The faithfull indeed walke thorough ma [...]y tentations, on the right hand, and on the left, and enter into many combates; yet they sh [...]nne not the brunt of the battell, nor feare to loke the enemy in the face, nor shrink backe from the push of the P [...]ke, because they haue put on the whole armour of God, and haue their hearts setled, and their heads co [...]ered in the day of triall. Therefore the Apostle exho [...]teth, that we should be strong in the Lord, and put on the whole armour of God, that we may be able to stand against the assaults of the diuell, & to resist in the euill day. Eph. 6, 11, 12, 13. It is not enough for vs to prouide armour, and to haue it lying by vs, as we see men in [...]heir houses haue Pikes, and Halberts, Corslets, and Muskets, hanging by the wals, waxing rusty through want of vse: but we must put them on, and buckle them about vs: wee must alwayes haue our loynes girt, [...]e 1 [...], 35 & our lights burning, hauing on the brest-plate of righteousnesse, taking the shield of faith, and drawing out the sword of the Spirit, which is the word of God. Neither is it sufficient to defend vs, to put on armour, but we must put on the whole armour of God. We must be armed from top to toe, and leaue no part vnarmed and vnguarded, lest the enemy espye his aduantage, and worke our destruction. We must be armed within and without, before vs and behind vs, in soule and in body, in tongue and eare, in head and heart. For if Satan (who as a roaring Lyon seeketh whom he may deuoure) finde vs in any part or member naked, & vndefended, we lye open to him to surprize vs at his pleasure, and to bring vpon v [...] swift damnation. Dauid was armed with the armour of God, being a man after Gods owne heart; bu [...] because whē he saw the beauty of Bathsheba, [...] 11, 1 he made not a couenant with his eyes not to lust, Satan ensnared him to commit folly. At another time, leauing his eares vnarmed, and setting them open to the false information and accusation of Z [...]ba, [...] 1 [...], 3 he was drawne away to peruert iustice, and to betray the cause of the innocent, and to condemne the iust without hearing. So four eare be at any time vnarmed, it is ready to heare and receiue, and beleeues slanders & false tales against our brethren. If the Helmet of saluation do not couer our head, if ye toong be not fenced, the diuell will set th [...] on work, to deuise euil slanders, and to publish them to the disgrace and discredite one of another. Ionah was a man of God, and a Preacher of repentance to the Niniuites; yet because he left his tongue vnarmed, and did not set a watch before his mouth, he brake out into an open and insolent contempt of God, saying, I doe well to be angry vnto the death, chap. 4.9. Seeing therefore, we are compassed about with such an army of enemies, that watch all occasions, and seeke all opportunities against vs, they are greatly deceiued, that make the life of a christian to be an easie and ydle profession, & take the Gospel to bee a profession of liberty: (as ye enemies of the grace of God obiect against vs) for it may cost vs dearly, euen the resisting vnto blood, and the forsaking of all earthly commodities, that the wo [...]ld holdeth in greatest price. Let vs therefore as wise builders,Luke 14, 28 sit downe and cast our accounts before hand, what our worke may cost vs. For such onely as continue to the end, shall be saued.
Secondly let vs goe boldly forward in the Vse 2 duties of our calling. The Church of God is not alwayes in one state. Sometimes it liueth in quiet and peaceable times, when the Gospel is publikely preached & professed, taught & receiued with liberty of meeting together, & with freedome of conscience, without opposition or gain saying, as by the blessing of God it is among vs. Sometimes the truth of God is resisted, the professours are persecuted, the Gospel is suppressed and oppressed by the rage of the enemy, the faithfull are slaine and put to death with all kinde of cruelty. Notwithstanding let vs not feare their feare,1 Pet. 3.14, 15 neyther be troubled, but sanctifie the Lord in our hearts, & be ready alwayes to giue an answer to euery man, of the hope that is in vs, with al meeknesse and reuerence. So then the godly should not feare the threatnings of the vngodly, nor so be troubled as therby to abstain from such necessary duties, as their callings do leade and direct them vnto; but on the contrary, make the Lord theyr feare and theyr dread, and make a bold confession of the precious faith they conceiue, as those that labour to maintaine a good cause with a good conscience. Let vs all goe forward with courage and constancy in our callings, let vs performe with diligence the duties laid vpon vs; and albeit crosses do crosse vs in the way, and many dangers meete vs, wee must not shrinke backe, but stand fast, and goe forward in our profession. This should be in all Magistrates, that are as the Gods of the earth, and the Ministers of iustice, they must bee men of courage, to performe the duties of theyr calling, Exodus, chapter 18, verse 13: they must bee endued with the spirit of power, and of godly boldnesse, to goe through with euery good [Page 866] worke with a constant resolution, and not stand in feare of any man, considering that the cause is the Lords which they handle. They must call and compell others to walke in their duties, that so the sword of the Magistrate may be ioyned with the word of the Minister. This should bee also in all Ministers of the Gospel, though the power of man rise vp against them, they must depend vpon him that is highest in power. This christian courage appeareth to haue beene in the Apostles,Acts 4.2.29. when they were persecuted & imprisoned for preaching in Iesus Name the resurrection from the dead; considering the multitude of enemies, the assembling of the Rulers, the corruption of Pilate, the malice of Herod, the cruelty of the Pharisies, the rage of the Gentiles, & the tumult of the people, they praied, saying; Now O Lord, behold their threatnings, and grant vnto thy seruants with all boldnesse to speake thy word. And this generally should bee practised of all the godly that haue in mercy receiued to beleeue, they must go forward in their holy faith and obedience, and arme themselues against the tentation and feare of restraining their liberty, of losing their goods, of laying downe their life: and when men persecute vs for imbracing the faith, and professing of godlines, we must remember Gods care ouer his seruants, and his speciall prouidence ouer them that feare him, with the most blessed end that shall certainly follow,2 cor. 4, 17, 18 to wit; the kingdome of heauen, and an exceeding waight of glory.
Lastly, seeing the godly must lay downe all Vse 3 feare which the wicked seeke to cast vppon them for righteousnesse sake, let vs labor truly to feare God. For if we may not stand in feare of men, let vs know whom we ought to feare and reuerence, euen the Maiesty of God, fearing to offend him, as a good childe feareth his Parents, as the Prophet teacheth, A sonne honoureth his father, and a seruant his master: If I be a Father, where is mine honour? If I be a Master, where is my feare, saith the Lord of hostes? Mal. 1, 3. This feare is the beginning of wisedome, as the wise man sheweth, Prou. 1, 7, for this feare the holy man Iob is exceedingly commended in the Scriptures: & this feare should be stronger in vs to keep vs from sinne, in respect of God, then in respect of mē. This is the vse directly made by the Prophet Esay, chap. 8, 11, 12. Say yee not, a confederacy to all them, to whom this people saith a confederacy, neither feare ye their feare, nor be afraid of them: Sanctifie the Lord of hostes, and let him bee your feare, and let him be your dread. Where we see, that hauing remoued from them the false feare of men, he planteth in them the true feare of God: hauing shewed where it should not be, he teacheth where it should be: hauing declared what feare is euill: he toucheth the remedy. The ready way to take from vs the feare of men, & dangers that may fall vpon vs from men, is the feare of God. For whosoeuer feareth God aright,How the fe [...] of God [...] ueth away th [...] fea [...]e of m [...] he will not prouoke him to wrath for feare or loue of any creature, knowing that God is stronger and mightier then al, and assuring himselfe that if God be offended no creature is able to secure him and safegard him from danger of iudgement Againe, whosoeuer hath God his friend, shall not need to feare man to be his enemy. If then we seeke to feare God with all our heart aboue all things, we shall be free from the immoderate and excessiue feare of the mightiest enemies. But if we doe not feare to offend him, we shall bee constraind alwayes to tremble at the least occasion, and to feare the wicked, the diuels, death hell, and damnation. Euery storme of troubles shall be able to ouerturne vs. Let not our hearts therefore be troubled, let vs rest in God, and beleeue in him. Let no danger driue vs to deny h [...]m,Mat. 10.33. lest we be denyed of him in his kingdome. And let vs consider the heauy punishment determined and reserued for all distrustfull and fearefull men which shall feare man more then God, and so make ship-wrack of faith and a good conscience, they shall be punished with vnbeleeuers, with the abhominable, with murtherers and whoremongers,Reuel. 21, 8. with idolaters and lyars, in the Lake which burneth with fire and brimstone.
CHAP. XXII.
1, AFter the children of Israel departed, and pitched in the plaine of Moab, on the other side of Iordan from Ierico.
2 Now Balak the sonne of Zippor, saw all that Israel had done to the Amorites.
3 And the Moabites were sore afraid of the people, because they were many, & Moab fretted against the children of Israel.
4 Therefore Moab said vnto the Elders of Midian, Now shall this multitude licke vp all that are round about vs, as an Oxe licketh vp the grasse of the field, and Balak the son of Zippor, was King, &c.
5 He sent messengers therefore vnto Balaam the sonne of Beor to Pithor (which is b [...] the Riuer of the Land of the children of his folke) to call him, saying; Behold, there is a people come out of Egipt, which couer the face of the earth, and lie ouer against me.
6 Come now therefore, I pray thee, and curse this people, for they are stronger then I:) so it may be that I shall be able to smite them, & to driue them out of the Land: for I know that he whom thou blessest, is blessed, and he whom thou cursest, shall be cursed.
[Page 867] 7 And the Elders of Moab, and the Elders of Midian departed, hauing the reward of the soothsaying in their hand, and they came vnto Balaam, and told him the words of Balak.
8 Who answered them, Tarry here this night, and I will giue you an answer, as the Lord shall say vnto me, so the Princes of Moab abode with Balaam.
9 Then God came vnto Balaam, and saide, What men are these with thee?
10 And Balaam saide vnto God, Balak the sonne of Zippor, King of Moab, hath sent vnto mee, saying:
11 Behold, there is a people come out of Egipt, and couereth the face of the Earth: come now, curse them for my sake, so it may be that I shall be able to ouercome them in battaile, and to driue them out.
12 And God said vnto Balaam, Goe not thou with thē, neither curse the people, for they are blessed.
13 And Balaam arose vp in the morning, and said vnto the Princes of Balak, Returne vnto your Land, for the Lord hath refused to giue me leaue to goe with you.
14 So the Princes of Moab rose vp, and went vnto Balak, and said, Balaam hath refused to come.
HItherto we haue seene ye prosperous and happy successe, which ye Israelites had against three mighty enemies, and the threefold triumph ouer them. But here ariseth a new enemy, with a new deuice, or rather a knotte and band of many enemies, to stoppe their passage, to lessen their multitude, and to weaken their strength. Moses therefore first declareth what lets and impediments they had, as blockes lying in their way, and what stopping of their quiet and peaceable proceeding. Thus they meet with many stayes, and encounter with many dangers that will dwell in Canaan. They had already ouerpassed many perils, and ouercome sundry enemies, now they might begin to looke for rest, and to repose thēselues in peace and quietnesse. But see here in the example of the Israelites, as in a glasse, the life of a christian: heere is no time long to sit still, heere is no place of pleasure, when one danger is past, we must looke for another. For when they had ouercome some of their enemies, as the Canaanites and Amorites, now the very iawes of death, & the very gates of hell seeme to be opened against them, and the diuell to poure out, as it were at once, all the venome of his malice vpon thē. These hinderances which here they meete withall, are set down in foure chapters, whereof some are outward, & some inward, partly from others, and partly from themselues, so that they had missed of their inheritance, both through the counsels & plottings of their enemies, & through their owne sinnes and wickednes, had not God in mercy defeated the one, and pardoned the other.
Touching these hinderances cast in their way; obserue first of all the preparation of thē in this chapter: Secondly, the substance of them, and setting of them on work, in the two next chapters following. Lastly, the conclusion of those hinderances, both prepared & imployed in the 25. chapter. Touching the preparing and prouiding of meanes to stop the Israelites, consider in the first place a seeking and trying to get them: secondly, the obtaining and procuring of them. But first, the occasions of seeking and sending abroad are noted. The Israelites possessed the plaine of Moab. Balak had heard wha [...] the Israelites had done to his neighbours the Amorites, their victories bred in him feare, and feare ingendered a very wary proceeding. He saw an huge multitude of them encouraged with their late prosperous successe, and lying as Grashoppers vpon the earth, ready to eate vp all that was round about them, as an Oxe licketh vp the grasse of the field. Hee thus beholding his neighbours house on fire, nay consumed with the fire, and his owne in imminent danger, thought it high time to looke about him, and to seek new remedies for those new accidents. For fearing in himselfe what might be the euent, fretting inwardly against his enemies, & doubting the losse of his owne kingdome, he resolued not to be ydle, but to procure means to worke their confusion, knowing, that prouiding before is better then repenting after,Halicarn. antiq. Rom. lib. 11. and esteeming it an high point of wisedome, not at all to trust, rather then afterward vainly to accuse those whom thou hast foolishly trusted.
Now because nothing serueth so fitly to auoide rashnesse as counsell, and that two eyes see more then one, and three more then two, he associateth vnto himselfe the Midianites his neighbours, bordering vpon him, & therefore hopeth, that the neerenes of the common danger would easily ioyne them in the same cause. These entring into a confederacy, as brethren in euill, after long aduisement and consultation had among themselues, in ye ende do resolue to ioyne together against Israel, as against a common enemy, thereby to lessen his number, to weaken his strength, & to empaire his greatnesse rising by degrees, who seemed able to eat vp the Moabites, to consume their Townes, to possesse their substance, & to take both their Citties & substance into their own hands. And because they thought it a great dishonour & disparagement vnto themselues, to sue to Israel for peace, and yet finde not themselues able to meete him openly in the field, they determine to send to a with & wizzard, who for magicke was renowned among the Infidels, that when they could not preuaile by helpe of man, they might ouercome by the helpe of the diuell, like vnto the desperate resolution of Iuno in the Poet: ‘[Page 868] Virgil. Aeneid. lib. 7.Flectere si nequeo superos, Acheronta mouebo.’ that is,
What should I doubtfull stand, where euer
I can my friends to make?
Since Heauens I may not moue,
yet pits of hell I will vprake.
Thus the wicked forsake God, and go for succour to the diuell, and therefore, while they seeke to auoid one mischiefe, they draw vpon themselues many. Wherefore, messengers are directed, and great men are sent with great gifts from them of the league to Balaam, who in regard of his Citty was of Pethor, which Ptolomy calleth Pacor, lying on the Riuer Euphrates; in regard of his Country, he was of Mesopotamia, a part of Syria, as appeareth in many places. In regard of his profession and practise,Numb 23, 7. Deut. 23, 4. he was a Sorcerer and Soothsayer, as we shall see afterward: Hee was sent for to curse the people, that is, to bewitch them, to weaken them with his charmes and spels, that so they might be able to match them, and to encounter with them, presuming vpon him (as the Church of Rome do of the Pope) that he hath blessing and cursing in his own sleeue, to apply and vse eyther of them at his owne pleasure But we know indeed, that he is blessed whom the Lord our God shall blesse, (though the diuell and his instruments should throw and thunder out their curses against him) and he is accursed, whom our God shall curse (though all the world should pronounce him blessed.) As for the blessings & cursings of cunning men and women, they are nothing; neyther the one helpeth, nor the other hindereth, nay the diuels themselues, wholy set vpon mischiefe, cannot hurt vs any further then God permitteth. True it is, Satan, and consequently Sorcerers, his slaues and vassals, somtimes do effect great things, as we see in the history of Iob chap 1, 12, and in the tentations of Christ, Mat. 4, 5, they exercise their power, not onely ouer the goods, but ouer the bodies of men, euen of the beleeuers; yet without the sufferance of almighty God, they can do nothing.Math 8. Math. 10. They could not enter into the Swine before they were allowed. The haires of our head are numbred. Not a Sparrow falleth to the ground without the will of our heauenly Father.
When Bal [...]am saw the messengers, that they came not with their hands empty, but brought great gifts, and promised greater, which oftentimes blinde the eyes of the wise, Exod. 23, 8. and paruert the words of the righteous; the couetous wretch thirsted after the wedges of gold. as the wages of vnrighteousnesse, and his heart ranne after filthy lucre to curse the people of God, that he might enrich himselfe, and so to become a cursed instrument to ye cursed counsels that were taken aginst the people of God: whereas the true Prophets are not beguiled with bribes and led away with gifts, 2 Kings 5, 16. Dan. 5, 17. He desireth of the messengers one nights respit to bring his busines to good effect (not able at the present to resolue them) to see whether he could draw the Lord to fauour his purposes and proceedings. God appeareth vnto him, and asketh him what the men were that came to him; not that God was ignorant, and needed to be taught or in structed what those persons were, but to draw from him a voluntary confession of the matter, which being truely opened and declared, God forbiddeth him to go to the Moabites, because they had a mischieuous purpose, and to curse the Israelites, because they were a blessed people. Whē he perceiued to his great griefe, that God had concluded and determined to continue his mercy and blessings vpon his people, which no deuice of man could diminish, no works of the diuell could abolish; the morning being come, he returned an answer to the messengers, and sent them backe without their long-hoped desire, excusing himselfe, that he could not goe with them, as himselfe desired, and as they had deserued at his hands; and hauing his minde wholly fixed on his reward, he saith,Ioseph [...] lib. 4, cap 6. Returne backe to your Lord; as for me, I desired nothing more then to accompany you, but the Lord hath stopped and restrained my purpose, and will not suffer me to go with you, or to helpe you. Wherein obserue how this couetous hyreling, & false Prophet, being willing to vndertake ye worke, because of the wages, and to promise his best helpe, that he might finger the hyre, behaueth himselfe fraudently and vnfaithfully (as hyrelings do) mincing the matter, and reuealing one part, but concealing another part of the reuelation giuen him of God. For whereas God had said, Thou shalt not goe, thou shalt not curse the people, because they are a blessed people, denying vnto him, as well his purpose of going, as his promise of cursing, he declareth the former, but dissembleth the latter; he sheweth to the Princes and Gouernors, that GOD restrained him from going, but hideth this, that the same GOD had forbidden him to curse the people, together with the reason of it, That they are blessed, lest the messengers should be offended, and his expected hyre denyed & deteyned.
This is the summe and substance of this diuision. But before we enter into the handling of the Doctrines offered heerein to our considerations (to the end we may cleerely see into the meaning of the whole history) it shall not be amisse for vs to answer certaine doubts and difficulties that arise, as well from the purpose of Balak, as from the person of Balaam. Some of reuerent account in the Church,Caluin [...] in 4. [...]ib. [...] interpret this history otherwise then can stand with the circumstances of the Text, and the proportion of faith in other Scriptures. For they suppose that Balak sought helpe of the true God, reuerenced his Prophet, and had the seed of religion remaining in his heart. If this were so, why doth he not himselfe fly to God by prayer? And why doth he not stirre vp his people to prayer? Why do they not all as one man, [Page 869] ioyne in supplications and intercessions to be helped of God? Why did he require Balaam to come with cursings and bannings against Israel, if there were any sparke of true piety left in his heart? Againe, it is imagined, that Balaam was a Prophet of God, and endued with the spirit of Prophesie, to whom GOD vsed oftentimes, and ordinarily to appeare, & so do make him as it were a meane betweene the true Prophets and the false Prophets, therby God making himselfe knowne among the Infidels, and neuer leauing himselfe without witnesse. Such were the Sybils thought to be, liuing among the Gentiles, and giuing testimony to the truth of God. But we know no such meane betweene true and false Prophets. [...]swer. For whosoeuer is not a true Prophet, is a false Prophet: and whosoeuer is a false Prophet, cannot be a true Prophet of God. He that is of God, is a true Prophet: he that is of the diuell, is a false Prophet. Neither doth the deliuery and vtterance of some truth, make a true Prophet, for then the diuell should be a true Prophet, who sometime speaketh the trueth, albeit to a sinister end. For he confessed the Messiah to be the Sonne of God, [...]arke 1, 24. thereby to darken the Doctrine of Christ, and to discredite the power of the Gospel, raising a suspition that he hath some familiarity & friendship with Christ, & by drawing men to doubt of the truth of our redemption, inasmuch as the diuell is a lyar from the beginning, [...] 8, 44., & the father of lying. And touching the Sybils, they carry not any certaine credit and authority, being all, or the most part, forged & foysted in, [...] 13, 2 to win credite to the word of God, which needeth not the lyes of any, to vphold the truth and authority thereof. For they are brought in, speaking more clearely and euidently, more plainly and particularly of Christ and his kingdome, then any of the Patriarkes or Prophets, then Moses, or any that liued after him. Esay is worthily accounted to bee an Euangelicall Prophet, prophesying distinctly and determinately of the passion & sufferings of Christ, yet it is as nothing in comparison of that the Sybils expresse, [...] S [...]billine [...] [...]nter [...]ffe I [...]a. [...]sa [...]o Ex [...] [...], 11. touching the name and nature of Christ, touching his originall & off-spring, touching his death and resurrection, touching Antichrist and other enemies of the Church. Now shall we thinke that God would reueale more to them then to his owne Prophets, and the sonnes of the Prophets? to such as liued out of the Church, more then to all that were brought vp in the Church, and sucked the sincere milke of the Scriptures, and had the most sureword of the Prophets, [...], 1 [...]. to the which they did take heede, as to a light that shineth in a darke place. Besides, we cannot hold this Balaam for any true Prophet, but for a false Prophet, [...] such as Simon the Sorcerer mentioned in the Acts: Notwithstanding all the goodly glozes that he maketh, to winne himselfe credite and estimation, whereof wee shall speake more afterward. Furthermore, others thinke that Balaam meant his own false gods, when he saith, Tarry heere this night, Obiect. and I will giue you an answer as the Lord shall say vnto me. And againe, Returne into your Land, for the Lord hath refused to giue me leaue to goe with you, but that he was preuented of his purpose, by the true God appearing vnto him. But this coniecture is ouerthrowne by the expresse words in this place. For the word is Iehouah, Answer. a name alwayes in Scripture giuen to the true God onely, and neuer applyed to any false gods; yea, the true God was knowne by his name among the Gentiles, and by it was discerned & distinguished from the Idols of the Nations, which indeed are no Gods.
Now that we may attaine to the true meaning of this Scripture, and resolue of the right interpretation thereof, I will set downe certaine rules and conclusions, which concerne the matter in question, which being fully determined, and throughly descided, the truth will euidently appeare to all men, how to carry this whole history, and make one part to agree with another. The first conclusion is, that Balaam was a lewd and wicked man.The first conclusion. True it is, if we looke into his bare and naked words without the matter, and examine his sayings without his practises, he may seeme a very faithfull and right religious man; yea, a most worthy and notable Prophet. He hath God alwayes in his mouth, and at his fingers ends, he will not resolue the messengers before hee haue asked counsell at the mouth of ye Lord: if hee might haue an house full of siluer and gold, he cannot goe beyond the word of the Lord his God to do lesse or more: he telleth them he can deliuer nothing vnto them, but what he receiueth of the Lord. But if we consider the matter aright, and try his fayre speeches by the touch-stone of his foule life, and measure his wretched actes with his wicked counsels, we shall easily discern in his smooth carriage, a deepe dissembling, and the Lord to be sparingly in his hart, that was abundantly in the mouth. He had a prophane minde, & euill meaning, louing the wages of vnrighteousnesse, and being carried away with desire of money (which is the roote of all euill) to curse the people of God, as the Apostle teacheth, & therefore he was rebuked by a dumb beast for his iniquity. Hee also was Balaks schoole-master, and instilled the greatest mischiefe that might be into his heart, informing him how to subdue the people of God, and teaching him how to lay a stumbling blocke before the children of Israel,Reuel. 2. to draw them to spirituall and bodily fornication, when he saw that by his charmes hee could not preuaile against them. And albeit the Israelites were encreased as the Fish in the Sea, and as the Stars of Heauen, wherein were many thousand persons that could not discerne betweene their right hand and their left hand, yet he was ready and willing to curse, where GOD had not cursed. And as a wretched death followeth [Page 870] a wicked life, so the iustice of GOD found him out lurking among the Midianites, Numb. 31, 8, to verifie the threatning of the Prophet; As he loued cursing, so it fell vpon him, and as hee loued not blessing, so was it farre from him; as hee cloathed himselfe with cursing like a raiment, so it entred into his bowels like water, & like oyle into his bones. Psal. 109, 17, 18.
Thus we see, as his life was, so was his death, a curssed beginning, a fearefull ending; God swept him away by a violent & sodain death, together with those that set him on worke, that as they conspired together, so they might be consumed together. If then he be a wicked man that intendeth to curse the people of God, that hath his heart possessed with couetousnesse, that loueth the wages of vnrighteousnesse, that layeth a baite and snare to entangle men in euill, that seeketh to draw vpon them the wrath of God, and after all is slaine by the sword of those whom hee intended to destroy, himselfe falling into the pit which he had digged for others: then the first conclusion holdeth as a certaine truth, that this Balaam (whatsoeuer vizard of piety and holinesse he pretend and put on in outward shew) was indeed a very lewd and wicked man.
The second conclusion.The second conclusion is, that Balaam was no true seruant of God, but an open Idolater. This confirmeth further, and giueth strength to the former point. As he was lewd in his life, so he was corrupt in his religion, one of the idolatrous Gentiles, an aliant from the Common-wealth of Israel, a stranger from the couenant of promise. For whether he were one of the Midianites, as some imagine, or whether he were one of the Aramites, as we declared before; whether hee were sent for, neerer or further off, the conclusion holdeth, that hee was none of the Israelites, Rom. 9, 4, to whom pertaineth the adoption of Sonnes, the Arke of the Couenant, the Tables of the Law, and the seruice of God. Moreouer, when he was come into the presence of Balak, Numb. 22, 41, and 23, 1, 2, they both went vp into the high places of Baal, where that abhominable Idoll was worshipped, where no doubt they serued Baal in the Idols Temple. Besides, it is apparent in the whole history following, that he ioyned with Balak in his idolatrous sacrifices. If then hee had not beene one of the Idolaters, he would not haue gone to that Idoll, nor haue erected new Altars, contrary to the will of God, who would onely be serued in the place that himselfe had appointed.
The third conclusion.The third conclusion is, that Balaam was a very witch and wizard, a false Prophet, but a true sorcerer, famous, or rather infamous for his diuellish magicke which he practised among the wicked and idolatrous Nations. Such a one was Simon that sorcerer, mentioned in the Acts of the Apostles, chap. 8, 9, 10, 11, and 13, 6, 8, who vsed witch-craft, and bewitched the people of Samaria, saying, that he himselfe was some great man: to whom they gaue heed from the least to the greatest, saying, This man is that great power of God; and they gaue heed vnto him, because that of long time hee had bewitched them with sorceries. Such a one also was Elimas, who was likewise a Sorcerer, a false Prophet, the childe of the diuell, and an enemy of all righteousnesse, withstanding the preaching of the Gospel, hindring the hearing of the word, and peruerting the straight waies of the Lord. So had this Balaam, throgh his enchantments and superstitious artes, obtained a great name farre & neere among the Infidels, so that they resorted to him as to an Oracle, and esteemed him as an Angel of God, being able to helpe or to hurt, to further or to hinder, to blesse or to curse whomsoeuer he pleased. Such were wont to be in great fauour and credite with Kings and Princes, as appeareth by the enchanters of Pharaoh, Exod. 7, 11, 22, and by the Sorcerers and Astrologians of Nebuchadnezzar, Dan. 2, 2, who were oftentimes called into their presence, and brought before them, as men in whom their speciall delight was, & their confidence reposed. These men, howsoeuer they were magnified in Princes Courts, and had an honourable name among the Nations that knew not God, yet were prophane Prophets of prophane men, & the very chaplaines of the diuell, practising charmes and coniuring, which by the iudiciall Law of God was death, Exod. 22, 18.
Thus the Scripture calleth him a Sorcerer in plaine termes and expresse words, Iosh. 13, 22. Balaam the sonne of Beor, the soothsayer, did the children of Israel slay with the sword, among them that were slaine. The word which the holy Ghost there vseth, is Chosem, which signifieth one that diuineth by diuination, and fetcheth answers from the diuell whom they tooke to be God; and it is one of those eight sorts of witches and practisers by diuels, mentioned in the 18, chapter of Deuteronomy. And his very drift and purpose was to curse; that is, to bewitch them, and so to weaken them with his enchantments, that they might be a cursed and detested, a loathsome and forlorne people. So it is noted, that when the Embassadors came first vnto him to acquaint him with the purpose of Balak, they had the reward of the soothsaying in their hands, Numb. 22, 7. Yea, when the Lord opened the mouth of Balaam to vtter his will against his owne will, & the truth hath this wretch vpon the racke, he confesseth, that all his sorcery and soothsaying could not preuaile against Gods people, saying; There is no sorcery against Iacob, nor soothsaying against Israel. Numb. 23, 23. This also sundry of the Fathers affirme, that he was famous in art-magicke,Aug Ser [...] [...] de [...]. and mighty in working by hurtfull charmes, and therby grew in great estimation among all the people of the East. This likewise is the iudgment of Origen, Gregory, Nissen, Basil, and others, reputing him as a Prophet of the diuell, thinking he had bene oftentimes hyred for like purposes, & perswading [Page 871] themselues he had made many like experiments of his science in former times. Lastly, the manner of his whole proceeding, [...]m. 24, 1. in going to fetch diuinations and answers from the diuell, and in preparing seuen Altars, seuen Bullocks, seuen Rams, seuen sacrifices, is altogether correspondent and answerable to the ancient Discipline of the Magitians, [...]natur. hist. [...] 8. cap. 10. [...]. Chil. 1. [...]. 1. [...]. Echog. 8. who ascribed a certaine kinde of heauenly force and vertue vnto vneuen numbers, as appeareth by the Poet, Numero Deus impare gaudet, that is,
A mystery diuine it is, that God
Delighted is in numbers that are odde.
This deuise proceeded at the first from the Pythagoreans, [...]an in lib. 4. [...]ap. cap. 14. [...]. lib. 14. [...]ph. [...] in lib. [...]. who made all things to be the resemblance & similitude of numbers, whom Aristotle and Galen in many places laughed to scorne. Wherefore seeing we haue sufficiently proued by testimony of the Scripture, and authority of the ancient Fathers, that Balaam was no better then a Witch & Sorcerer, therfore he dealeth in all his actions according to the learning of the Augures and soothsaying, which we will vnfold for our better vnderstā ding of this History in the last conclusion.
Hitherto we haue spoken of the person of Balaam, and haue discouered his wicked life, his wretched idolatry, his execrable sorcery: we haue made it plaine, that both Balak the King, and Balaam the false Prophet, were of the vnbeleeuing Gentiles, without hope in God, without beleefe in Christ, without taste of religion, without sparke or spice of godlinesse: so that in the next place wee will lay downe certaine rules of the base or bastard religion of these Nations, and vpon those cō clusions as vpon a sure and certaine foundation wee will build the interpretation of this place.
[...] fourth [...]clusion.Therefore the fourth conclusion shall be, that the Gentiles had and held many gods, & onely the people of Israel beleeued and worshipped one God, to whom Moses said; Heare, O Israel, the Lord our God is Lord onely. Deut 6, 4. When Salomon by marrying strange wiues, embraced also a strange religion, it is noted that his wiues turned his heart after other gods, So that he followed Ashtaroth the god of the Zidonians, Milcom the abhomination of the Ammonites, and Chemosh the Idoll of the Moabites. 1 Kings 11, 4, 5. This the Apostle Paul plainly teacheth, 1 Cor, 8, 4, 5, 6. We know that an Idoll is nothing in the world, and that there is none other God but one: For though there be that are called gods, whether in heauen or in earth, (as there bee many gods and many lords,) yet vnto vs there is but one God, which is that Father of whom are all things, and we by him. Where we see, the true religiō touching one God, is opposed against the superstition of the Infidels, touching the plurality and multitude of gods. Thus then we see, that in the corrupt opinion of corrupt men, they had many gods; some worshipping the Sunne, the Moone, the Starres: some the Angels, others Iupiter, Mars, Mercury, Diana, and many such of like sort. For being left to the vanity of their owne minde, they gaue diuine worship wheresoeuer any diuine gift appeared in any creature, And so while they professed themselues to be wise, they became fooles. They turned the truth of God into a ly, Rom. 1, 22, 25 28. & worshipt the creature insted of the Creator, which is blessed for euer: so God gaue them vp to their hearts lusts, and deliuered them vp into a reprobate mind, to do those things which are not conuenient.
The fift conclusionThe fift conclusion. is, that as they beleeued many gods, so they imagined that euery people had his protecting god to be their patron and protection, to store them with blessings, and to preserue them from their enemies. In each Towne and City one was chosen to bee the Deus tutelaris, that is, the Patron of the place: (for euery house is a little City, or rather euery City a great house. Ʋiues his annot. on August. de Ciuit. Dei. lib. 1. cap. 3.) When he was well pleased then they prospered; when he was angry they were ouercome & destroied,Macrob. Saturn lib. 3. cap 9. Herodian lib. 8. as is testified by sundry writers of good credit. Thus do the Papists at this day. For as they call vpon sundry Saints for sundry purposes; vpon some for the plague, vpon others for the safe deliuerance of women, vpon others for the tempests on the sea, vpon others to obtaine faire weather, and haue a seuerall Saint for euery season; so they account them their Patrons, and call them by the name of their protecting gods,Pa [...]l. Ioui. hist. lib. 24. as appeareth by Paulus Iouius one of their owne writers of histories. Thus wee see, that the idolatry of our time is indeed and in truth the same with the ancient idolatry of the heathen: so that albeit the names of the Idols bee changed, yet ye nature of the idolatry is still retained. Now the truth of our conclusion is euidently collected & gathered out of the Scriptures. Hereunto commeth the reason produced by Iephtah to auow the lawfulnes of inheriting the Cities of the Amorites which Israel had conquered by the sword, & held by prescription for three hundred yeeres, Iudg. 11, 24. Wouldest not thou possesse that which Chemosh thy god giueth thee to possesse? So whomsoeuer the Lord our God driueth out before vs, them will we possesse. This also appeareth in the description of the wickednesse of Ahaz, 2 Chron. 28, 23. In the time of his tribulation did hee yet trespasse more against the Lord, for he sacrificed vnto the gods of Damascus, which he falsly supposed had plagued him, and he said, Because the gods of the Kings of Aram helped them, I will sacrifice vnto them, and they will helpe me; yet they were the ruine of him & of all Israel. It was the Lord that smote him, not the gods of the Aramites: so that he is deceiued in thinking they were holpen by their protecting gods. For such was the wickednes of his prophane hart, that he did not acknowledge the hand of God to be gone out against him, but ascribed it to the power of those false [Page 872] gods, and therfore sacrificed vnto them to his owne confusion, to the ruine of Israel, and to the dishonor of God. Therefore the Prophet before reproued Amaziah, 2 Chron. 25, 14, 15, who after the slaughter of the Edomites, broght the gods of the children of Seir, and set them vp to be his gods, and worshipped them, Why hast thou sought the gods of the people, which were not able to deliuer their owne people out of their hand? Hereunto also commeth the boasting of Saneherib ouer Ierusalem, 2 Chro. 32, 13, 14. 2 King. 18, 33, 34. Know you not what I and my father haue done vnto all the people of other countries? Were the gods of the nations of other Landes, able to deliuer their land out of mine hand? &c. Thus in the heathenish Religion euery wood and fielde had his locall gods, without whose good fauour no humane action could in that place haue any happy successe, as appeareth in sundry Authors: when Cambyses and Cyrus departed out of Persia,Soph. in electra. Tacit. hist. lib. 2 Xenoph. lib. 1. Cyropaed. they besought the gods protectors thereof, to send them forth fauourably and with good speed. We see then that Idolaters held this as a certaine ground and principle of their religion, that euery place, euery people, euery Prouince and Kingdome, had a peculiar god to be their patron and protector, to defend their worshippers, to fight their battels, and to deliuer them out of the hands of their enemies.
The sixt conclusion.The sixt and last conclusion remaineth, (which is the cheefe point to bee considered) that is, yt the Gentiles going to warre against any nation, vsed ordinarily to coniure & call vp the protecting god of that people, to forsake them and come on their part, promising to bestow either that place on him againe, or else a more large and spacious place, so that he should bee sure to lose nothing by the bargaine. This is recorded at large by Pliny in his naturall histories,Plin nat. hist. lib 28. cap. 2. where hee saith; The first thing that the ancient Romanes were wont to do when they laid siedge to any City, was to bring foorth their sorcerers, and by them to call forth the god or goddesse which was the patron or patronnesse to protect that place: therefore it was neuer knowne and diuulged what god was ye protector or patron of Rome, lest some of our enemies should assay to coniure him forth, and so deale with vs as we do by them. Hereupon Saint Austen saith, that It was their predecessors manners, Aug de Ciuitat. Dei, lib. 2. ca. 22 that long agoe chased all their great multitude of little gods from the City Altars like so many flies. For where was all this nest of deities when the Gaules sacked the City long before the ancient manners were contaminate? Were they present and yet fast asleepe? The whole Citie was a [...]l subdued at that time, onely the Capitoll remained: and that also had beene surprized, if the Geese had not shewed themselues better then the gods, and waked when they were all isleepe. And in lib. 1. cap. 3. de C [...]it. Dei, he saieth, Would any wiseman haue commended the defence of Rome vnto gods already proued to be vnable to defend themselues? Notwithstanding, saith Macrobius (lib. 3. cap. 9.) the name of their protector is registred in the bookes of the ancients, albeit much disagreeing and diuersely dissenting among themselues: some thought him to be Iupiter, some Luna, some the goddesse Angerona: but others that thought it to be Ops, are of better credit. This is also auouched by Plutark a learned Philosopher in his Romane questions; where demaunding the question why it was accounted an heinous & horrible offence, either to aske or to vtter the protecting god of Rome, whether it were mad or woman, he answered, That there are certaine Charmes and Sorceries,Pl [...]. Rom. [...] 1. whereby the gods are fetched vp, which the ancient Romanes vsing, and thereby preuailing in battell, and drawing the gods of their enemies to their side, they prouided by this deepe silence of their owne Patron, that none should be able to deale with them as they had done to others, nor render vnto them the measure that they had measured vnto others. And therefore Valerius Soranus lost his life for beeing so bold as to name that name, as L. Ʋiues obserueth in his Annotations vpon the first booke and the third chapter of S. Austen de Ciuitate Dei. This is it which the Poet remembreth in setting down the destruction of Troy Virg. lib. 1. Aenead.
—Quae fit rebus fortuna videtis,
Excessere omnes adytis, aris (que) relictis
Dij quibus imperium hoc steterat.
That is;
The state of things ye see,
the seats and Temples left alone:
The Altars and the gods whereby
this Empire stood, are gone.
In these words it is obserued by the interpreters (Seruius in lib. 2. Aeneid) that the gods of the Troyans were gone away, and departed from them, and turned Grecian, because to auoide sacriledge they were called foorth by their enemies. And Viues in his Annotations, Lib. 2. Cap. 22. de Ciuitat. Dei, telleth, that Seruius and Macrobius thinke these verses of Virgill to belong vnto this calling out of the gods, because when as a Citty was besiedged, and the enemy had an intent to raze it to the ground, lest they should seeme to fight against the goddes, and to force them from their habitations and places of abode against their willes (which they held to bee as a most wicked deede) they vsed to call them out of the besiedged Cittie by the Generall of the army that did besiedge it, that they would please to come and dwell amongst the Conquerors. So did Camillus at the Veij, so did Scipio at Carthage & Numance, and Mummius at Corinth, Hence it is, that Liuy the flower of the Romane Historiographers, bringeth in the same Camillus, going to the assault of Veij a Citie of Hetruria, praying thus, Tuo ductu Pythice Apollo, [Page 873] tuo (que) numine inductus pergo ad delendam vrbem Veios, tibi (que) hinc decimam partem praedae voueo: te simul Iuno regina quae nunc Ʋeios colis, precor, vt nos victores in nostram tuam (que) mox futuram vrbem sequare, vbi te dignum amplitudine tua Templum accipiat: that is, As by thy conduct and diuine power (O Apollo) I do enterprize the sacking of the Citty Ve [...]o, so I vow vnto thee the tenth of all the booty: and thee I request Queene Iuno, that sittest as Patrone of this place, to accompany vs as Conquerors into that City which now is ours, but by and by shall be thine, where thou shalt receyue a Temple beseeming thy might and Maiestie. And to conclude, if we would yet further vnderstand the order and manner of this Magicall supe [...]stition, we may read the very forme and fashion a [...] large (which those nations vsed) in Macrobius whom before wee recited, Si Deus, [...]r [...]b Satur. [...] cap. [...]. [...]u [...] in [...]ib. 2 [...]ad. si dea est &c. that is whether it be god or goddesse that haue vndertaken the guidāce and gardianship of this City and people, we pray and beseech you to forsake this Citie and people, to relinquish their places, temples, & holy things, and to depart without them; strike ye a feare into the hearts of that people and City, betray them, and come to our side: defend our Armies protect our Cities, & safegard our Temples &c. This was the charge that was vsed when they went to the siedge and sacking of any City: and in this manner they prayed, which was made when the Romans as called out the gods of Carthage to come vnto them. The like we reade in Appian also, in his booke of the Parthian wars. [...]m debe [...]l. [...]th.
I confesse I haue stoode ouerlong in handling and debating these points, [...] ap [...]ica [...] [...] c [...]i [...] to the [...] in hād which I haue laide as the foundation of all that followeth, and serueth to cleere such doubts as arise out of the text, and is nothing at all from the purpose of that which we haue in hand. For these points, as certaine Principles being thus concluded, may easily be applyed to our present purpose, and comparing the fashions of the Gentiles with the fitnesse of the person that the King of Moab chose, and by whom hee proceedeth in this practise, we may euidently gather the true sence of this history, and see how the whole matter was carried and conue [...]ed. For, as the manner of the vnbel [...]euing N [...]tions was to sue and seeke to the gods of th [...]r enemies to forsake them, & betake them selues to their side; so Balaam being a notable and notorious sorcerer (as we haue prooued before in the third Conclusion) worketh by the Principles of sorcery, and intendeth to begin his businesse and whole action, by calling vp the protecting God of the Israelites, which indeed was the true Iehouah; as we see in the Chapters following by the words of Balaam himselfe. Besides, we may be the rather induced to receiue and beleeue this truth if we consider that all this sorcery and superstition had his first originall and beginning out of the East (from whence Balaam came) these were the manners of the men of the east, as appeareth in Pliny before remembred,Iustin hist. l [...]b. 1 Polid de in [...]n rer. lib. 1 c. 24. and in others, who excelled all other people in the Art of Magicke: so that the manners and the man arose both of one place. Furthermore, as the sorcerers in Egypt being confounded by the mighty power of God in a base creature, confessed the miracles of Moses to be wroght by the finger of God; so when this soothsayer hath assayed at sundry times, and in diuers manners to worke his will, in the end he witnesseth with his owne mouth. Numb. 23, 23. that there was no sorcery effectuall against Iacob, nor soothsaying against Israel.
Lastly, we may obserue how he calleth the Lord his God, verse 18. I cannot go beyond the word of the Lord my God: because he knew if he should work any thing against Israel, he must do it by their owne God. For he doth not vse these words as the faithfull do in a special feeling of Gods fauour, and in the particular assurance and affiance of their owne faith, inasmuch as he was a couetous wretch, and an old witch (as the Scriptures witnes;) but his meaning is, he is the God whom in all this cause I haue heed of, and by whō I must of necessity deale withall. Hee saith no more of him then he would haue done of the Idoll-god of any Idolatrous people, he would haue called him his god, as being the god by whom hee must worke all his feats. Thus then Balaam intending to bewitch Israel, he must by the rules of his own profession coniure vp the God of the Israelites, whereupon it was that he deferred the Messengers sent vnto him. As if he should say vnto them; If I worke not by him, ye cannot preuaile ouer his people, he must first bee drawne to your side, and afterward ye shal easily obtaine the other. Neither let any heere obiect against these things, that Balaam was ignorant of the true God, or that it agreeth not to the nature of God to reueale himselfe to Magitians, and to attend vpon their trumpery. For albeit he did not acknowledge him to be the Creator and Gouernor of the world, by whom all things stand or fall: yet he knew him to bee the God of the Israelites, which was sufficient for his purpose: so that he meaneth not in speaking of the [...]ord, his owne false gods, but hee consulteth with the true God, as sundry places in this present Chapter make manifest, Numb. 22, 8, 18, 19. as when he saith, He would answer them as the Lord shold say vnto him, and that hee cannot go beyond the word of the Lord. So that he asketh counsell of the true God, and receiueth his answer of the true God. And this he doth not as a Prophet of God, but as a Sorcerer. Neither may wee thinke it strange that God should haue ought to do with witches and wiz [...]rds, seeing he giueth answer not only to his owne people that cleaue vnto him, and call vpon his name, but to such as are out of the very bosome of the church for his peoples sake, sometimes reprouing them, sometimes instructing them, somtimes [Page 874] conuincing them of euill, and alwayes leauing them without excuse. As here he teacheth Balaam, that all his coniurations & enchantments were vaine and voide, seeing hee hath decreed and determined so to continue his blessing vnto the end toward the Israelites as that no deuice of man, or worke of the diuell, shall be able to hinder, or lessen, or abolish the same, as we shall see afterward.
[Verse 3. And the Moabites were sore afraid of the people.] Hauing in the former words serched into the meaning of this history, and examined the seueral circumstances therof: now let vs come to the doctrines that arise out of this diuision. And first, see the occasion of the Moabites confederating themselues with the Midianites, and the proiect of them both, in sending out to a cunning man to helpe them; namely, a sodaine feare arising in their hearts, danting all their courage, weakening all their strength, and driuing them into despaire. Israel was an innocent and harmelesse people, professing righteousnesse, abstaining from all wrongs, surceasing from all iniuries, for conscience sake, as we saw before when they desired passage throgh the lands of the Edomits and the Amorites, Numb. 20, 19. Deut. 2, 25. they would not enter into their fieldes, they would not meddle with their vineyards, they would not drinke of their water freely; yet see with what a terror and trembling they were stricken at the approch of the Israelites neere their borders. And this was the heauy hand of God vpon them, as Moses declareth, Deut. 2. This day will I begin to send thy feare and thy dread vpon all people vnder the whol heauen, which shall heare thy fame, and shall tremble and quake before thee. Heereby we learne for our instruction, That the enemies of God and his people are many times afraid where no true cause of any feare is.Doctrine. Euil men fear where no feare is. Euill men are often afrayd of the people of God, that faine would liue in peace. So Saul liued in continual feare of Dauid, 1 Sam. 18, 15, 29, he was vexed & disquieted in heart, and neuer in rest, although hee we [...]e harmlesse, though he sought peace, and ensued after it; yea, the more Dauid prospered, the more Saul feared him. So did Pharaoh and the Egyptians feare the Israelites, when they began to multiply and increase in abundance. Exod. 1.12. Thus Herod feared Iohn, knowing that he was a iust and holy man, reuerencing him greatly, hearing him gladly, & doing many things at his preaching, Mark 6, 20. Thus the high Priest feared the Apostles, and the officers of the people, Acts 5, 26. Whē Herod and the rest of Ierusalem heard of the birth of a new King, they were greatly troubled and perplexed in mind. Mat, 2.3. Al these things confirme the truth of this doctrine, & verifie the saying of the wise man, The wicked flye when none pursueth, but the righteous are bold as a Lion, Prou. 28, 1.
Reason 1 The Reasons are these: First, because an euill man carrieth in his owne bosome a conscience for sinne, which striketh and accuseth him, which citeth and summoneth him before the barre of Gods iudgement seate. Albeit no man can bee deposed against him, albeit none can giue sentence and iudgement against him, yet hee carrieth that about him which is instead of all, Mala mens, Tert. [...] 1. sc. 2. malus animus as the Poet sayth; An euill minde, an euill meaning, an euill conscience arraigning him at the Tribunall of the eternall Iudge, who shall giue to euery one according to his workes. It shall serue as plaintiffe, witnesse, iudge, and executioner against him. This is confirmed vnto vs by many examples in the word of God. When Cain had slaine his owne brother, & shed his innocent bloode which cryed for vengeance vnto heauen, the reuenging hand of God pursued him, Gen. 4, 10, 12, 17. liuing as a runnagate and vagabond vpon the earth, and fearing the sight of euery creature to bee armed against him: he began to build a City to hide his head, to yeelde him comfort, to prouide for his safety, and to defend him from iniury: but there also the iustice of God ouertooke him the vengeance of his hand followd him, and he was driuen from that enterprize. The like we see in Belteshazzer, Dan. 5.56. when there appeared fingers of a mans hand, which wrote ouer against the Candlesticke vpon the plaister of the wall of the Kings Palace; albeit hee knew not the substance and signification of the miracle, whether it fore-shewed good or euill, yet he carryed his witnesse with him, that could not be bribed or corrupted, so that his countenance was changed, his thoughts were troubled, the ioynts of his loynes were loosed, and his knees smote one agaynst the other. This terror of conscience the Lord fortold as the punishment of sinne, Leu. 26, 17, 36, 37. and Deuteronomy 28. verses 65, 66, 67.
Againe, no maruel if the wicked be oftentimes Reason 2 smitten with feare, as with the spirit of giddynesse, because they want the shielde of Fayth and the helmet of Hope, which are as two strong Anchors to hold the shippe that it be not shaken in peeces with the stormes, or dashed on rockes, or drowned in the water, or swallowed in quicke-sands. A liuely fayth in the Sonne of God is the mother of all true comfort, the peace of the soule, the life of good workes, the key of heauen; for beeing iustified by Fayth, Rom. 5, 1. We haue peace toward God through our Lord Iesus Christ, and reioyce vnder the hope of the glory of God. Wee haue not receiued the spirit of bondage to feare againe, but we haue receiued the spirit of adoption, whereby we cry Abba, Father, Ro. 8, 15. We haue boldnesse against the day of Iudgment, there is no feare in loue, but perfect loue casteth out feare, for feare hath painfulnesse and he that feareth is not perfect in loue. 1 Iohn 4, 17, 18. The stronger our faith is, the lesse is our feare, as one increaseth, the other decreaseth. If our faith bee little, our [Page 875] feare is great: as our Sauiour sheweth in the example of his disciples tossed with a tempest on the sea, crying vnto Christ, & saying, Master, saue vs, we perish, Mat. 8, 25, 26. who saide vnto them, Why are yee fearefull, O ye of little Faith?
Now let vs come to the Vses. If this be the Vse 1 nature of the wicked, that he carrieth about with him a troubled and trembling conscience, then a wicked man is a very coward & faint-hearted, being afraide of euery thing. True it is, there are many who neyther feare God nor the diuell, who seeme to be valiant, to aduenture their flesh, and to expose themselues to desperate dangers in fighting and quarrelling, as the manner of sundry Ruffians and swashbucklers is, who feare not to meete any man in the field at any weapon, and for euery crosse word are ready to giue the stab: yet bring these ventrous and foole hardy fellowes to encounter hand to hand with the enemies of our soules, to wrastle against spirituall wickednesses in high places, and to striue as for life and death against pride & prophanenesse, against concupiscence of the flesh, and contempt of the word, against idle games of euill report, against our lustes and sins which fight against our owne soules, we shall see no childe so weake and willing to turn his heeles as these Ruffian-like spirits; who albeit they walke with long blades by their sides, or long poles on their neckes, and iet vp and downe as [...]ords of the earth, ready alwayes to lay the hand vpon the dagger, and to pick a quarrell at euery word, yet they haue not the hand or the heart to strike one stroke, to conquer sin, and the tyrany of the diuell in themselues, but yeeld themselues like slaues and captiues to do his will, and are led away to destruction as an Oxe to the slaughter. Notwithstanding, this is true valour and manhoode, to wound more and more the corruption of the old man. He is stronger that conquereth himself, then he that winneth a City, Prou. 16, 32. He is a better man of his hands that ouercommeth his own concupiscence, then he that hath the vpper hand in battell. Let vs euery one learne this vse, and apply it to our hearts, that the wicked man, what face soeuer hee set on the matter, can neuer haue a good heart, but standeth in feare of euery creature in heauen and earth. Genes. 4, 14. like Cain affrighted at the sight of euery thing, and thinking whosoeuer findeth them, will slay them. Doe they looke vp to heauen? there they haue God their enemy? Do they looke downe to hell? there they see Satan their tormenter, and his angelles their executioners? Would they take ye wings of the morning, and dwell in the vttermost parts of the sea? they shall finde euerie creature to fight against them, and to conspire their death, and euen to grone to bee deliuered from such an vnprofitable burthen. [...]ea [...] ca [...]i [...] [...]cked The heauen saith, Why do I couer him? The aire saith, Why do I yeelde him life and breath? The water saith, Why doe I not drowne him as Pharaoh & his hoast? The fire saith, Why do I not consume him as Sodom and Gomorrha, as the Captaine and his fifty? The earth saith, Why do I beare him and sustaine him? and not swallow him vp, as Dathan and Abiram? His food saith, Why do I nourish & not choake him? His apparrell saith, Why doe I warme him? The ground saith, Why doe I yeeld him increase, and bring forth any other crop then thornes and briars, then nettles and thistles? Death saith, Why do I spare him, & not strike him? Hell saith, Why do I not receiue him? The sword cryeth, Why do I not smite him? Famine, Why do I not pine him? The Pestilence, Why do I not waste him and make hauocke of him? The Sun and Moone say, Why do I giue him light? His bed saith, Why do I giue him rest? Thus euery creature is vp in armes, and rebelleth against him that rebelleth against God: they sound defiance vnto vs, and proclaime open warre against vs, whē we are not at peace with our God. What then? Shall he looke homeward, & turne his eyes toward himselfe? There hee findeth and feeleth an accusing conscience as a thousand witnesses against him to whip & terrify him. Howsoeuer the euill man reioyceth in his wickednesse, and glorieth in his owne shame, Deut. 29, 19.Deut. 29.19. howsoeuer he put away the euil day farre from him, and promise peace vnto himselfe, yet a man would not haue the heart of a wicked man for a thousand worldes, nor possesse his pleasures to haue his paines. Thou knowest not the torments of his conscience, when he feeleth the strength of the Law, the terrors of the Almighty, the tentations of the diuel, the gripings of death, and the flashings of hell fire: howsoeuer he seemeth to make a mocke of sinne, and foolish men, as vaine as himselfe, doe flatter him in his sinnes, Yet in laughter the heart is sorrowfull, Pro. 14, 13, 14 and the end of that mirth is heauinesse. There is a way that seemeth right to a man, but the issues thereof are the wayes of death. Wherefore, seeing the euill man feareth oftentimes where no feare is, trembling at the fall of a leafe, starting at his owne thought, and shaking at his owne shadow: we conclude that hee can haue no true might and manhood in him, but is a dastard, and a coward, in regard of true manhood and fortitude, which are far from him.
Secon [...] y, it standeth vs vpon to be at peace with God, and learne to leade a godly life. For so long as wee liue in our sinnes, wee are as a lothsome carkasse and carrion, casting out a filthy fauour, and stinking in the nosthrils of God. A wretched and prophane man, lying rotting and rioting in his sinnes, is more lothsome to God then any dead body is lothsome vnto our senses. So long as wee corrupt our wayes before him, the Lord hath a controuersie with vs, and will commence an action against vs. And we shal neuer haue true peace with men, nor true peace with our selues, but [Page 876] shall feele the terrors of our own consciences, and be at deadly and dangerous warre with our owne hearts, vntill we be reconciled to God. But if we be truely godly and religious, and be indeed at peace with God, we shall be at peace with others, and with our selues, nothing shall bee able to hurt vs. For whom should we feare, or whereof should we be afraid? God is become our Father, Whom haue we in heauen but him? and whom can we desire on earth with him? Psal. 73, 25. The Angels are our attendants, they pitch their Tents round about vs to deliuer vs, they are charged to keepe vs in all our wayes, and to beare vs in their hands, that we dash not our foot against a stone. Psal. 34, 7, and 91, 11. For are they not all ministring spirits, set and sent out to minister for their sakes, which shall be heires of saluation? Heb. 1, 14. The Saints in heauen and earth are our fellow-brethren, so that we are Citizens with [...]hem of the same kingdome, and of the houshold of God. Eph. 2, 19. The Lord Iesus, to whom all iudgement is committed, (who shall iudge the world with thousands of his Angels,) is become our Sauiour; So that wee shall neuer come into condemation, but shall passe from death to life. Ioh. 5, 24. The creatures are our friends, nay as our sworne seruants, by the law of their creation to doe vs good, and not euill all their dayes: The stones of the field are in league with vs, Hosea 2, 18: and the Beasts of the fielde shall be at peace with vs, Iob 5, 23. Death shall not be able to hinder or to hurt vs (though it be a Scorpion or Serpent) the poison is dispersed, the sting is pulled out, 1 Cor. 15, 54, 55. The diuels and all the powers of darknesse shall not destroy vs, Christ hath spoiled Principalities and Powers, and hath made a shew of them openly, and hath triumphed ouer them vpon the Crosse, as a mighty conqueror in a chariot of triumph. Col. 2 15. He hath bruised his head, he hath crushed him at the heart, so that the Prince of the world is cast out, Iohn 12, 31. What then? Shall tribulations and afflictions, or anguish, or persecution, or famine or nakednesse, or perill, or the sword, separate vs from the loue of Christ, and peace with our God? Rom. 8, 28.35, 37. Nay, these proceed from a louing Father, and end at our own good, who sanctifieth all things, and maketh them worke together for the best to them that loue God: He will couer them vnder his wings, and they shall be sure vnder his feathers: they shall not be afraid of the feare of the night, nor of the arrow that flyeth by day, nor of the pestilence that walketh in the darknes nor of the plague that destroyeth at noone-day: a thousand shall fall at their side, & ten thousand at their right hand but it shall not come neare vnto them. Psal. 91, 4.5, 6, 7. Lastly, as they shall feare no danger that can hurt them, so they shall not be afraid of themselues, their owne hearts shall minister comfort vnto them, for they shall be at peace with themselues; so that Howsoeuer all the daies of the afflicted person are euill, yet a good conscience is a continuall feast, Prou. 15, 15. Behold, what a blessed and comfortable thing it is to bee a true christian, in whose heart is no guile: O consider this, yee sonnes of men, that such as haue a sound faith in Christ, and leade a godly life, are at peace with God! Wherefore let vs conclude with the saying of the Prophet, Psal. 31, 11. Be glad ye righteous, and reioyce in the Lord, and be ioyfull all ye that are vpright in heart, seeing that neither life, nor death, nor Angels, nor Principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any creature, shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8, 38, 39.
Thirdly, see the difference betweene the Vse 3 godly and vngodly, betweene a good and an euill man. Nothing can make the faithfull man wretched and miserable, nothing shall be able to daunt him or dismay him: He shall not be afraid of euill tydings, for his heart is fixed, and beleeueth in the Lord, who in his good time will deliuer him, Psal. 112, 7. He reposeth himselfe on the heauenly prouidence of God, and casteth all his care vpon him that careth for him, being bold as a Lyon, like the childe that in danger runneth to the lap of his father. This the wise man further declareth, Prou. 3, 21, 23, 24, 25, 26. This is the condition of the godly, both at home and abroad, with themselues and with others, in the day time, and in the night season, when terrors most trouble the heart, and enemies most practise mischiefe, & conceiue malice, they shall be safe and secure without trouble and perplexity of spirit. But the wicked man is neuer at rest, he knoweth not what the peace of conscience meaneth, which indeed passeth all vnderstanding, hee feareth where no feare is, euery creature helpeth to encrease his misery; yea, the things that are not, trouble him no lesse then things that are, and the greatest terrour that he can neuer shake off, is his owne conscience. Whē Felix onely heard the Apostle reasoning and disputing of the iudgement to come, he trembled, and commanded him to depart out of his sight. Acts 24, 25. When they take themselues to be most sure, and speake peace vnto their owne soules, then they shall bee taken with feare Psal. 14.5, and 53, 5, because God is in the generation and assembly of the iust. This the Prophet Esay teacheth, chap. 57, 20, 21. The wicked are like the raging sea that cannot rest, whose waters cast vp myre and dirt: there is no peace, saith my God, to the wicked: I create the fruite of the lippes to be peace peace vnto them that be farre off, and to them that are neere, saieth the Lord, for I will heale him. Where the Prophet maketh a flat opposition betweene the faithfull and vnfaithfull, he calleth the elect by the preaching of the Gospel, which is the power of God to saluation, 2 Cor. 5, 20. So that they breake out into this admiration of the mercy of God, and into a ioyfull imbracing of the Messengers sent vnto them, How beautifull are the feete of them whish bring glad tydings of peace, and bring glad tydings of good things! Rom. 10, [Page 877] 15. Contrarywise, the vnfaithfull and impenitent are neuer at rest and quyet, but as a troubled sea tossed with the violence of the windes. And howsoeuer they seeme to them selues and to others, to be happy, and sleepe securely in sinne, yet the terrors of the night, and the troubles of their owne Conscience shall awake them, and rouze them out of this security, Prou. 23, 34. So that they shall bee as one that sleepeth in the middest of the sea, and as he that sleepeth in the top of the Mast, that is alwayes in danger.
Thus we see, that the feares of prophane persons are not rightly ordered, but euilly placed. For what doe they feare? Not God, not his heauy displeasure, who is able to destroy soule and body in hell, and cast them into vtter darknesse, where shall bee weeping and gnashing of teeth, Matth. 10, 28. nor to commit sinne, for that is their delight: So that they eate the fruite of their owne way, and be filled with their owne deuices. [...], 31. The things that they cheefely feare, are afflictions, troubles, crosses, losses, and temporal calamities, like those that dread their friends and familiars. They are more troubled for outward damages of this life, then for the losse of Gods fauor: like prophane Esau, who preferred a messe of pott [...]ge before the blessing, and like the carnall Gadarens, who preferred their filthy Swine before Christ the Lord of life. The Lord Iesus compareth the Iewes to children sitting in the Market place, Luke 7, [...]2. so are wicked men in the bestowing their feare like vnto litle children: Tell them of bugs or beggars, of goblins or shadowes, that are nothing and cannot hurt, they are greatly afraide: but of fire and water, of candle or knife, & such like edge-tooles which are hurtfull and dangerous, they are bolde, fearing no harme or perill. Thus it is with all the vngodly. Tell them of sinne, of hell, of death, of damnation, of eternall separation from the most sweet and comfortable presence of God, and of the fellowship with the diuell and his angelles, they are not mooued at all, but dally with their owne soules. But if they heare of afflictions, & feare any losses to come vpon them, which cannot hurt or hinder our saluation, if we be in Christ: they are oftentimes brought to their wits end, and breake out into all impatiency of spirit. But the godly feare nothing more then to offend God their merciful Father: nothing is more bitter vnto them then to feele his anger, and the turning of his louing countenance from them: and therefore there is as great a difference betweene the feare of the one, and the feare of the other, as betweene heauen and earth, as betweene good and euill, as betweene light and darkenesse.
Vse 4 Lastly, seeing euill men feare whereas no feare is, this ouerthroweth all Atheists, Epicures, Libertines, and loose liuers, which do thinke there is no God at all, teaching euery man to doe what seemeth best in his owne eyes, and hold Religion to bee nothing else but a pollicy and inuention of man to keepe the people in order and obedience. This prophanenesse and Atheisme is a greeuous sinne; it is the very top and height of all impiety and iniquity, committed of those that a [...]e forsaken of God, and giuen ouer to worke all vncleannesse with greedynesse. The Apostle speaking of one onely part of religion, sayeth, If there be no resurrection of the dead, then Christ is not risen: and if Christ be not raised, then is our preaching vain, and your faith is vaine, ye are yet in your sins. 1 Cor. 15, 13, 14, 17. So if there be no beleef in Christ, nor truth in religion, nor knowledge of God, nor saluation of soules, ye foundation of al go [...]lines is shaken, and the word of God is made of none effect. Wherefore those Atheists and godlesse persons, which hold in iudgment, affirme in words & auouch in disputation, contrary to Scripture, Nature, Lawes, and common reason, that there is no God at all, ought worthily according to their deserts to dye the death. Murtherers and malefactors, theeues and robbers, for their owne offences haue the reward of death, & are carryed to the place of execution: of how much sorer punishment suppose you shall they bee worthy that cōmit high treason against God, murther the soules of men, tread vnder foote the Son of God, and count the blood of the Testament as an vnholy thing, and do despite the Spirit of Grace? Of which sort there are too many that finde greater fauour then such as better deserue it.
And first, the vniuersality of Religion,Reasons against Atheisme. dispersed ouer all places, entertayned of all persons, embraced & acknowledged at all times, prooueth it to be no deuice of man. Wee haue read and heard of diuers and sundry Nations and people, that haue liued without Lawes, without Magistrates, without Mariages, without Garments, without Houses, without ciuility and common honesty, wandering nakedly vppe and downe in holes and caues of the earth; but neuer of any Nation or people so barbarous and beastly, from East to West, or from North to South,Cicer. de nat. [...]or. lib. 2. Os [...]r. l. 3. de rebus gest. Emma. which were without God, without Religion, without worshippe, without prayers, or without sacrifices. Albeit there bee indeede diuersities and differences in theyr Religion, beeing destitute of the knowledge of the true God; but there hath bene no Region without some Religion; which prooueth it could bee at the first entertained, and afterwards retayned by no compact or conspiracy amongst men. Besides, wee may reason from the spirituall Natures that reason and experience teach: namely, that there is a diuell and his angels set vpon mischiefe, and going about seeking whom they may deuoure,Arist Top lib. 6. cap. 3. Contraries compared together, do receiue light and luster one from another, as blacke layde to white, and vertue matched with vice, are better seene and [Page 878] manifested what they are. All lawes diuine and humane, all Nations both Iewes & Gentiles, (Cicero de legib. lib. 1.) euen the twelue Tables of the Romanes, decreed against witches and sorcerers, which haue familiaritie with diuels, and worke by euill spirits. And we see by Witches and Coniurers, that sathan is stronger and mightier then wee. If then, the deuill haue a spirituall nature, and be our enemy, hee would haue brought desolation and destruction vpon vs, had there not beene a Soueraigne and superiour power aboue him to restraine his will, and to keepe him short. But this superiour power can be nothing else but God himselfe: otherwise, how is it that we are not all destroyed? Why doe wee not perish and come to confusion, if we stoode at the mercy of this our great aduersary? Where as this is our comfort, that his power is limited, and that he can doe nothing farther then he is licensed and allowed. All the hayres of our head are numbred. Hee cannot hurt a Sparrow or a Fly, without the will of God. Hee could not touch the body of Iob before he was permitted, Iob 2. verse 6. Hee could not enter into the Swine before he was suffered, Matth. 8, verses 31, 32. He cannot runne out at his owne liberty, but is restrained and reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day, Iude 6.
Thirdly, men in all dangers by sea & land, in time of sickenesse, and in extremity of their distresse, by the very light and instinct of nature call vpon God: which sheweth that we haue naturally a common notion that there is a God. Wee see it not onely in the Children of God, 1 Kings 22. verse 32: as Iehoshaphat, when by his confederacy and friendship with Ahab, he was in danger of sodaine death, hee cryed vnto the Lord for helpe in the battaile, but in the very Infidelles, when a mightie Tempest threatned to ouerwhelme them in the Sea, the Marriners being sore afraid, they cryed euery man of them vnto his God, Ionas 1. verse 5. These principles written in Nature, ingrauen in the heart, and sealed vp in the conscience of man, remaine to giue light as a flash of lightning in the darke night, and teach a difference betweene good and euill; betweene right and wrong, to those that neuer knew the law of God, and to such as thorough prophanenesse regard not his wayes. Ham and Canaan being both euill men, and scoffers at godlynes, Genesis 9. verses 22, 25. and 23. verse 42, saw it was vncomely and vndecent for their father to ly with his shame vncouered, being ouercome with wine. Esau, though a wilde and wicked man, yet hee would not kill his brother Iacob, till the dayes of mourning should come for the death of their father. Absolon, though hee wrought wickednesse in the sight of God, and rebelled [...]gainst Dauid his Father, yet rebuked vnkindnesse and vnthankefulnesse in Hushai toward his friend, 2 Sam. 16. verse 17. These generall notions, as sparkles kindled in our hearts by the gift of Nature, serue to set forth the difference betweene righteousnesse and vnrighteousnesse, and to make men altogether without excuse, Because when they knew God, they glorified him not as God, Rom. 1, 20, 21.
Lastly, not to vse in an vndoubtfull poynt vnnecessary proofes, nor to prooue that the Sunne shineth at noone day,Er [...]s [...] conci [...] (which were to make a question of that which is without question) euery man carrieth a witnes about him, to wit, his owne Conscience. He that hath committed any sinne, as blasphemy, rebellion, murther, adultery, fornication, robbery, and such like; albeit he can so smother and conceale it, that no man liuing know it, or can accuse him of it: yet oftentimes hee hath a greefe and griping in his Conscience, and feeleth the very flashings of hell fire; the which prooueth inuincibly that vse which now we vrge against all Atheists whatsoeuer, that there is a God, before whose iudgement seate hee must one day stand and answere for his fact and fault which hee hath so heynously committed. Neyther let any say, that this commeth thorough the guiltines of the Law, shame of the world, and feare of punishment: for, let them haue security giuen them from all Law, a discharge from all reproach, and freedome from all punishment, yet a murtherer should neuer bee quyet, his Conscience would euer beate and whip him, trouble and torment him, affright and follow him vp and down in all places, and open his own mouth to betray and bewray himselfe. For GOD hath many wayes to discouer most secret sins, and most close dissembling sinners: he maketh them eyther in their sleepe to dreame of it, or in frenzy to raue vpon it, or in sickenesse to confesse it, or vnawares to disclose it, or in anguish of the minde to voyde it and vomit it vp, verifying the words of the Prophet Esay, chap. 66, 24. Their worme shall not dye, but alwayes gnaw vpon them with continuall torment. As also Marke 9, 44. Thus is Gods iudgement vpon them, that they should feare all things, who will not feare him that made all things. If a man had all the pleasures & treasures that heart could desire or delight in, yet can they giue him no true comfort and contentment, when the conscience is guilty of horrible sinnes.
These terrors, are those Furies which the Poets faine, Cicer. pro. Ros. Amori. & Orat. in Pisonem; which neuer suffer offenders to be at rest, as we haue seene in the examples of Cain, Belteshazzer, Saul, Absolon, Iudas, and others. The noyse of the Thunder-claps, Psal. 29, 3, 4, 5, 7. which is the voyce of God, hath so danted the vildest Atheists, that they haue couered their heads, hidden them selues vnder their beddes, and beene ready to creepe into euery hole. Thus wee see, how the vngodly [Page 879] are punished in this life, how they are arraigned as Malefactors at the barre, how they lye confounded in themselues, and how the testimony of euery mans conscience proclaymeth and cryeth out, Psalme 58, 11. Ʋerily there is fruite for the righteous, doubtlesse there is a God that iudgeth in the earth. So that they shall sooner pull their hearts out of their breasts, then God out of their minds. And albeit the conscience of carnal men, that neuer truly repented of their sinnes, seemeth to be at rest, yet it is as a wilde and sauage beast, which lyeth asleepe, seemeth tame and gentle; but beeing raysed and rouzed vp, flyeth in a mans face, and snarleth at him. Iosephs bretheren were not much troubled for their vice and villany, in selling their brother, at the present time: but long afterward, when they were afflicted with extreme famine, and distressed in Egypt, they remember the iniquity which they had committed, and the cruelty which they had shewed, and not truely repented of, Genesis chap. 42. verse 21. Let vs therfore striue by all meanes, & alwaies endeauor to keepe a good conscience toward God and man, and take heede how wee breake out into open sinnes, prouoking God vnto anger, wounding our owne soules, offending our brethren, diminishing the graces of God, lessening our assurance of his fauour, and greeuing the Spirit of God, by whom we are sealed vnto the day of our redemption.
[Verse 4. Therefore Moab said vnto the Elders of Midian, Now shall this multitude lick vp all round about vs, as an Oxe licketh vp the grasse of the field, &c.] Hitherto of the occasion of the proceedings of the Moabites: now wee are come to the plottings and conspiracies of the enemies of the Church, the Moabites ioyning and combining themselues with the Midianites, men as wicked as themselues. See heere how the aduersaries of Israel associate themselues to destroy the Church, though differing in Nation, in Religion, in Tongues, in gods and Idolles, among themselues, not because Israel had offended, but beecause they thirst after blood. [...] of [...] [...]rch, [...]ga. [...] them [...] [...]yne [...]her a [...] [...]. Heereby wee learne this Doctrine, yt the enemies of the true Church, howsoeuer they differ in iudgement and affection, yet they are ready to ioyne and iumpe together against the children of God. Notwithstanding the differences and diuisions amongst the enemies of God and his trueth, they can ioyne hand in hand together, to oppresse the Church. This is noted in diuerse and sundry practises of the wicked in all ages of the Church. The wicked Midianites & Amalekites with those of the East, not inhabiting in the land of Canaan, but both Nations dwelling beyond the Riuer, differing much in theyr courses and conuersations, and seruing vaine gods and Idolles, assaulted Israel, came into their land to destroy it, as is witnessed in the booke of Iudges, chapt. 6, 3. So against Iehoshaphat, a godly King, that sought the Lord God of his father, and walked in his Commandements, Came the children of Moab, and the children of Ammon, and the inhabitants of Mount Seir to battell, 2 Chron. 20.1, 2, 23. This likewise the Prophet Dauid teacheth & declareth, Psal. 83, 5, 6, 7, 8. They haue consulted together in heart, and haue made a league against thee, the Tabernacles of Edom and the Ishmaelits, Moab, and the Agarims, Gebal and Ammon, &c. Where hee noteth out the multitudes of the enemies which the Church had, albeit at iarres among themselues, and fighting sundry battels one against another, yet notwithstanding consent & conspire together to destroy Gods chosen. This also is plentifully taught by many examples in the New Testament. As Mat. 22, 15, 16. when the Pharisies had taken counsell against Christ how they might entangle him in his talke, they sent vnto him their disciples with the Herodians. So Herod and Pilate, Luk. 23, 12. agreeing like Cats and Dogges, were made friends together, and pleasure one another, which had beene enemies one to the other, to the end they might make a mocke of Christ. Thus the hatred of godlinesse, ioyneth the wicked together. This is it which the Apostles confessed in theyr prayer, Actes 4, 25, 26. & 6, 9, 10, Why did the Gentiles rage, and the people imagine vaine things? The kings of the earth assembled, and the rulers came together against the Lord, and against his Christ: for doubtlesse against thine holy sonne Iesus whom thou hast annointed, both Herod and Pontius Pilat, with the Gentiles and the people of Israel, gathered themselues together. Moreouer, when the Apostle disputed against the idolatry of the Athenians, Act. 17, 18. then certaine Philosophers of the Epicures and of the Stoicks banded themselues together against him, albeit they were two contrary sects that neuer agreed and consented: one strict in opinion, the other loose in conuersation; one placed their happinesse in vertue, the other in pleasure; making a mock of all Religion. We see this true by common & continuall experience. Looke vpon the enemies of the truth, there is no loue or liking among them one of another: they dare not trust or beleeue one another, yet they strike hands & ioyne together against the faithfull, like to Sampsons Foxes, Iudg. 15, 4. who albeit they looke seueral wayes with their heads yet they ioyne tayle to tayle, to burne vp the haruest & vineyard of the Lord.
The Reasons are euident. For albeit they be Reason 1 separated one from another, and often spoile each other, yet they vnite thēselues in league together, because they feare the faithfull, and the decay of their owne kingdome. They perswade themselues, that the rising vppe and flourishing of the Church, will be the pressing downe and frustrating of all their hope & expectation. This appeareth in the booke of Ester, when Mordecai was honored of the king for his faithfull seruice, in detecting and disclosing [Page 880] the conspiracie intended against him, Hamans wife and his wise-men sayde vnto him, Ester chap. 6. verse 13. If Mordecai bee of the seede of the Iewes, before whom thou hast begunne to fal, thou shalt not preuaile against him, but shall surely fall before him. And heereunto also come the words of the Moabites & Midianites to Balaam, Numb. 22. verses 5, 6. Behold there is a people come out of Egypt, which couer the face of the earth, they are stronger then we. So that they ioyned together, because they feared the multitudes of Israel, lest they should lose their Dominions and their ancient glory through their conquest.
Reason 2 Againe, they hate the people of God and their Religion. Although the Church bee weake, and want humane strength, so that the enemies neede not feare it: yet still they plot and bring forth new deuices, & the children of Belial are alwayes packing and contriuing mischiefe against the Church. For as true faith and loue of religion, vniteth hearts together, that wee may with one mouth glorify God the Father: so contrarywise, where hatred of the true Religion reigneth, there can be no loue to the Professors thereof. No maruell therefore, if such ioyne in league against Gods people. As wee see, when the Rulers and Gouernours could not finde any fault in Daniel, in regard of his faithfulnesse concerning the kingdome, enuying his honour and promotion, They picked a quarrell against him in matters of the pure worship of the true God. So then, whether we consider that the wicked feare theyr owne fall, and hate the faithfull with a deadly hatred: in both respects we may conclude this as a most certain trueth, that notwithstanding the bandings and brawlings of the wicked and vngodly among themselues, yet they can consent and consort themselues together, to impugne and slander the Church of God, and the doctrine of Christ.
Vse 1 The Vses now remaining to be handled, are these. First, this teacheth, that seeing sundry sects dissenting and varying greatly one from another, do many times ioyne together in one: vnity is not alwayes a note of the Church, except it be conioyned with veritie. For as dissention is sometimes in the church, so agreement is oftentimes out of the Church among the enemies of Christ. There was an vnity betweene the Moabites and the Midianites: betweene the builders of Babel, betweene the Priests of Baal, between ye Scribes and Pharisies, betweene the Rulers and the people. There is an vnity betweene theeues, conspirators, murtherers, and malefactours: there is an vnity betweene the Turkes against the Christians: betweene Antichrist and his adherents, betweene sathan and his members; yea, betweene the diuels themselues, al vsing the same meanes, all ayming at one end, all conspiring & consenting against the kingdome of Christ. Howbeit the agreement of euill men is not truly to be tearmed an vnity, but rather rightly to be called a conspiracie. Wherefore, they are greatly deceiued, that make all agreement and vnity an essential and vnseparable note of the Church.What a [...] notes an [...] ma [...]ke [...] Church. If we would know what are the proper markes and euident notes of the Church, agreeing to euerie Church, alwayes and onely, they are the powerfull preaching of sound doctrine, the right administration of the holy Sacraments, the spirituall worshippe of the true God, and holynesse of life and conuersation. Where these are not found, it cannot bee that there should be the true Church.
This the Euangelist Saint Luke testifieth in the second of the Acts, verses 41, 42, 46, 47, They that gladly receyued the word were baptized, and the same day there were added to the Church about three thousand soules: and they continued in the Apostles Doctrine, and fellowshippe, and breaking of bread, and prayers. So Christ calleth and accounteth those as his Brethren, Mother, and Sisters, that heare his word and keepe it: and those his Disciples that abide in his word, and his Friends if they do whatsoeuer he commādeth them. as Luke chap. 8. verse 21. and chap, 11. verse 28. Iohn chap. 8. v [...]se; 31, and ch. 15. ver. 14. These are the notes that are peculiar and proper to the Church: by these we shall finde the true Church, and learne to ioyne our selues vnto it wh [...]n we haue found it, and descry the false signes of the Romish Synagogue, where neither the gospell is truely preached, nor the Sacraments rightly administred, nor the pure worship of God is spiritually instituted, nor holynesse of life is sincerely practised. As for vnity, vniuersality, antiquity, succession of Byshoppes, multitude of beleeuers, the title of Catholicke, the working of myracles, the glory of victories, obedience to the Pope, and such like,Pelde [...] lib. 4 ca [...] Hosius [...] hum cap. which the aduersaries of the grace of GOD make notes of the Church, (which is an assembly of Antichrist) they are not proper onely, nor alwayes, nor vnto all Churches (for this is indeede to be proper,Purpyr [...] cap de [...] as all know that haue tasted the first rudiments of Logicke.) Besides, these supposed signes are subiect vnto the outward senses, are open and visible vnto the eyes, not matters of fayth which are to bee beleeued. They are as obscure, darke, and hard to bee knowne, as to know which is the the Church; they may bee claymed and challenged by euery hereticall congregation. Wherefore as Hilary in one place teacheth. The name of peace is beautifull, Hilar c [...] Auxent. & the opinion of vnity is f [...]ire. Notwithstanding far better is a diue [...]s [...]ty in iudgement, then an vnity in falshood, The Apostle Paul commending concord and consent to the Church, addeth that all our vnity must bee in Christ, Ro. 15, 5.6. The God of patience and consolation giue you that ye be like-minded one toward another, according to Iesus Christ: that yee with one minde, and one mouth may praise God, euen the Father of our Lord Iesus Christ.
Let vs therefore seeke for vnity in verity, and honor it as the greatest comfort of our hearts: otherwise a iust warre is farre better then an vniust and an vnhonest peace. The true and Christian vnity is, when the sheepe of Christ heare the voice of the sheepheard, and follow him: and that our Sheepheard is Iesus Christ, by whom alone wee enter into the sheepefold.
Vse 2 Secondly, seeing diuers men at great variance within themselues, yet are content to ioyne together in wicked amity and vnity against the Church of Christ; wee must confesse that the saluation and safe keeping of the Church is onely of God. If men of all lewd deuices, & of different opinions, men at mortall hatred and deadly warre amongst themselues, cloase together and plot against the Church: how shall they bee able to stand of themselues, being few in number, weake in strength, destitute of friends, and lying open to so many and mighty enemies? For the Church albeit it be the house of God, the mother of the faithfull, the body of Christ, and the pillar of the trueth, yet it is as a flocke of Sheepe in the iawes of the Woolfe, and as a prey in the teeth of the Lion: so that the Church standeth, and the truth preuayleth, albeit the power of men, the malice of the diuell, and the gates of hell be set wide open against it.
Wherefore, in this distressed estate of the Church, beeing as a Citty battred on many sides, besiedged of many enemies, smitten with many weapons, and assaulted with many Engines; let vs not boast of our owne power, nor glory in our owne greatnesse, as though we stood by our owne strength, held out by our owne might, and ouercame by our owne multitude. For if the Lord should leaue vs, yea, but a little, and suffer these enemies to rise vp against vs, they would soone deuoure vs with open mouth, and wee quickely see our owne weaknesse. This then is our duty, in the deepe consideration of this vnity of the enemies, in such great diuersitie of hearts, to ascribe all the glory of our safety, to God and to acknowledge his onely power in our standing: least if wee presume of our selues, the Lord in iustice leaue vs vnto our selues.
This is it that the Prophet Dauid confesseth and practiseth in many places, as Psalme 3, verses 1, 2, 6. Lord, how are mine aduersaries increased? How many rise against me? Many say to my soule, There is no helpe for him in God at all. Heereupon hee concludeth, Saluation belongeth vnto the Lord, and thy blessing is vpon the people most of all. And Psalme 124. verses 2, 3, 4, 5, 6, 7, 8. If the Lord had not beene on our side, may Israel now say: if God had not bin on our side when men rose vp against vs, they had quickly swallowed vs vp quicke, when their wrath was kindled against vs: then the waters had drowned vs, and the streame had gone ouer our soule: Praised be the Lord, which hath not giuen vs as a prey vnto their teeth. Our soule is escaped, euen as a Bird out of the snare of the Fowler: the snare is broken and we are deliuered: Our helpe is in the Name of the Lord, which hath made heauen, and earth.
Thirdly, seeing so many of so diuers dispositions Vse 3 plot against the Church, it is required of vs to bee the Lords Solliciters and Remembrancers, calling vpon him night and day, to be mercifull to his Church, to bee a buckler about them, to be a Rocke of refuge, and a Tower of defence to those that bee his. Wherefore, as at all times we ought to bee mindfull of the flourishing estate and welfare of the Church, so especially when we see enemies of such nature & disposition to increase, it standeth vs vpon to bee mindefull of the Lord, and to giue him no rest, Till hee repaire, and vntill he set vppe Ierusalem the prayse of the world, Esay 62, 6, 7.
This we see to be practised by the Prophet Dauid, in the 64. Psalme, verses 1, 2. where hee prayeth against the furie of his enemies: Heare my voyce, O God, in my prayer, preserue my life from feare of the enemy: hide mee from the conspiracy of the wicked, and from the rage of the worker of iniquity. This also was put in practise by Iehoshaphat and Hezekiah, 2 Chron. 20, verse 3. and chap. 32. verses 7, 8. seeing the multitude of their enemies, and acknowledging their owne weakenesse, not able to deliuer or helpe themselues, or to saue others; the Children being come to the birth, and there was no strength to bring foorth; they called vpon the Lord, set themselues to seeke him with all their hearts, and proclaymed a solemne Fast to be kept throughout the land. So when we see the enemies consult and talke together, and take crafty counsell against the seruants of God, and against his truth, then it s high time to ioyne with pure hearts in praier to Almighty God, to protect his people, to turne the wisedome of his enemies into foolishnesse, Psalme 83. verses 13, 14, 15, 16. O my God, make them like vnto a wheele, and as the stubble before the winde: as the fire burneth the Forrest, and as the flame setteth the mountaines on fire, so persecute them with thy Tempest, and make them afraide with thy storme: Fill their faces with shame, that they may seeke thy name, O Lord. Let them be confounded and troubled for euer, yea, let them be put to shame, and perish.
Lastly, seeing there is a league and confederacy Vse 4 amongst the wicked conspiring together, notwithstanding their owne contentions at home, let vs not stand in their wayes, let vs not walke in their pathes, let vs not bee partakers of their counsels, lest we bee partakers also with them in their punishments. Albeit they agree as brethren in euill, wee must take heed we haue no fellowship and familiarity with them. This is it which Salomon teacheth, Prou. 1, 10, 11, 15. My sonne, if sinners entice thee, consent thou not: if they shal say, Come [Page 882] vnto vs, let vs lye in waite for blood, let vs freely hide our selues against the innocent: My sonne, walke not in the same way with them, draw backe thy foot from their path. We are by the corruption of our owne nature prone to euill: Now if beside the inward inclination of the heart, there be an outward tentation and alluremēt, we are carried vnto euill as a violent streame, or as the horse that rusheth into the battaile. Many haue dashed themselues into peeces against this rocke of offence. VVherefore, although we heare their words, wee must not follow their deeds. Let vs not haue our eares open to such seducers, but stop them (as the Adder) when they seeke to draw vs into their counsels and practises. This is that which Iacob speaketh, Genes. 49, 5, 6. Simeon and Leui Brethren in euill, the instruments of cruelty are in their habitations, into their counsell let not my soule come, my glory be not thou ioyned with their assembly, for in their wrath they slew a man, & in their selfe will they digged downe a wall.
[Verse 5. He sent Messengers to Balaam the sonne of Beor to call him, saying, Behold there is a people come out of Egypt.] Marke here the resolution and determination of the Moabites, confederate with the Midianites in their distresse, fearing Israel, and perceiuing themselues not able to meet them in ye field. They do not seek the Lord in their trouble, but they send out to an old witch, & to a notable Sorcerer. Hereby we see, that it hath bene the vsuall practise and custome of the wicked in their crosses,Doctrine. Wicked men in trouble resort to witches. troubles, and perplexities (seeing no other helpe) to repaire and resort to witches and sorcerers. I say, euill men in dangers and distresses amongst other vnlawfull meanes, vse to goe to coniurers and cunning men, which are very witches and wizards. This we see in the example of Saul, when the Lord answered him not, neyther by dreames, nor by Vrim, nor yet by the Prophets; and when the Philistims assembled themselues, & pressed sore vpon him, he sought to the witch at Endor, which had a familiar Spirit, & raysed vp the diuell in the likenes of Samuel. The like is approoued vnto vs by the practise of Amaziah King of Israel, in the second book of the Kings, the first chapter and the second verse: When hee was fallen thorough the Lattice window in his vpper Chamber which was in Samaria, and thereof grew sicke vnto the death, hee directed Messengers to goe and enquire of Baallzebub the god of Ekron, whether hee should recouer of this his disease.
So did Haman likewise, an enemy of the Iewes, and one of the race of the Amalekites, thirsting after the blood of Mordecai, and the destruction of the whole Church, dealt by Sorcerie for to effect his intended purpose, Ester chap. 3, verse 7. And cast Pur, that is, a Lot; to know when hee might haue a luckie and prosperous time to enterprize this businesse.
Moreouer, it is noted by the Prophet, that when Nebuchadnezzar King of Babell was come out of his kingdome with a mightie hoast, and stoode at the parting of the way, doubting vnto what place he should go, whether against the Ammonites, or against the Tribe of Iudah, as in the one and twentieth chapter of Ezekiel, and the eleuenth verse, He consulted by Diuination, and made his Arrowes bright, he consulted with Idolles, and looked in the Liuer. Heereunto commeth the threatning denounced against the Egyptians by the Prophet Esay, in chapt. 19. verses 3, 4. The spirit of Egypt shall faile in the middest of her, and I will destroy their counsell, and they shall seeke at the Idolles, and at the Sorcerers, and of them that haue spirits of Diuination, and at the Soothsayers, And I will deliuer the Egiptians into the hand of cruell Lords, and a mightie King shall rule ouer them, saith the Lord God of hoastes. Thus wee see it was very vsuall with the wicked, when they saw no other helpe at hand, to seeke vnto witches, and to resort vnto enchanters.
The Reasons hereof are these: first,Reaso [...] because they want Fayth and beleefe in God, they trust not in him, they looke not for saluation from him, they dare not repose theyr confidence in him. This we see in Saul, when he had once forsaken God in breaking his commandement by sparing the Amalekites, in offering sacrifice, in killing the Priests, in persecuting the Saints, in refusing to consult with God as a needlesse thing, and proceeding from one degree of wickednesse to another; in the end he sayde vnto his seruants, 1. Sam. chap. 28. verse 3. Seeke me a woman that hath a familiar spirit, that I may goe to her, and aske of her. This is that reason which the Spirit of God poynteth out in the first booke of the Chronicles, and the tenth chapter, Saul dyed for his transgression that he committed agaynst the Lord, euen against the word of the Lord which he kept not, and in that hee sought and asked counsell of a familiar spirit, and asked not of the Lord, therefore hee slew him, and turned the kingdome vnto Dauid the son of Ishai.
True it is, wee reade in the first of Samuel, chapter 28. verse 6. that he asked counsell of the Lord: and heere we heare hee asked not counsell of the Lord: these are not repugnant and contrary one to another, no more then these words, in the eleuenth Chapter of S. Matthew, and the fourteenth verse, Iohn Baptist is Elias, and Iohn Baptist is not Elias. Christ sayde of Iohn Baptist, This is Elias. Iohn Baptist sayd of himselfe, I am not Elias, Iohn 1, 21. Notwithstanding, heere is no contradiction: for Christ vnderstoode it one way, & Iohn another. Christ meant he was Elias in spirit, Luke 1, 17. as comming in the spirit and power of Elias. Iohn meant hee was not Elias in person, which the Pharisies thought and imagined. So these words seeme contrary [Page 883] in shew, but are not in substance, and in deed: In deed he asked of the Lord, but not in faith, nor with a purpose to cast himselfe vpon God but in hypocrisie, and with resolution to goe to the witch. As Ahab consulted with ye Prophet of the Lord, [...]. [...]2, 15. but he was before determined what he would do, whatsoeuer the Prophet should say. Wherefore, that which was not done rightly and religiously, is as it were not done at all, as the Apostle, speaking of vnreuerent comming to the Lords Table, saith, This is not to eate the Lords Supper, 1 Cor. 11, 20. Where he denyeth that absolutely, which many did corruptly.
Againe, no maruaile if the wicked forsake God in their troubles, [...] 2. betake themselues to Sorcerers and Wizards, which are the enemies of God, seeing sorcery is the inuention of the diuell, and a manifest worke of the flesh. If then it came from the father of lyes, and be a fruite of our owne corrupt nature, it is not strange or to be wondred at, that carnall and corrupt men giue themselues ouer to this practise. This the Apostle teacheth, Gal. 5, 19, 20. The works of the flesh are manifest, which are, adultery, fornication, vncleannesse, wantonnesse, idolatry, witchcraft, and such like. Seeing therefore euill men want faith, ioyning to God, purifying the heart, working by loue, & making vp the marriage betweene God & our soules; and seeing witchcraft is a worke of the flesh, it is naturall to naturall men, in their distresses to vse vnlawfull meanes, as charming, figure-casting, and such curious actes and artes as are wrought by the deuice of the diuell.
Now let vs make vse of this Doctrine. First, Vse 1 this condemneth the common custome and practise of the people in our dayes, who when the hand of God is any way on them or theirs, when they be strangely visited, or their children greeuously afflicted, or their Cattle eyther lost or languish with any extraordinary disease (at which time especially they should acknowledge Gods ouer-ruling and ouer-swaying prouidence, that not a silly Sparrow falleth to the ground without the will of our heauenly Father) by and by they send out to that cunning man, or that cunning woman, & so forget God that made them. These men will not tarry the Lords leysure, nor waite vpon his mercy for ease and comfort, they will haue present helpe, or else they will runne to the diuell, resort to witches, and fetch health out of hell it selfe. This is the folly and vanity of such as know not God, neither acknowledge that all things are disposed according to his purpose and good pleasure. Let vs beware of this sinne which is a forsaking of the true God, a renouncing of helpe from his holy place, and an entertainment of familiarity with the diuell, which is the very height and top of all iniquity. This the Lord himselfe teacheth, Leuit. 20, 6, 7. If any turne after such as worke with spirits, and after soothsayers, to go a whoring after them, then will I set my face against that person, and will cut him off from among his people: Sanctifie your selues therefore, and be holy, for I am the Lord your God. Now what a foule shame and reproch is it for those who professe Iesus Christ, & haue solemnly vowed in baptisme to renounce the diuell, and the works of the diuell, yet in their trials and tentations to consult with the diuell, to abiure the Lord of life, and to resort to witches and wizards, the very instruments of the diuell, then which, nothing can be imagined more horrible? Let vs therefore all take heed of this practise; let vs beware of all compact and society with the diuell: let such as hate it, learne yet more to hate it, and flye further from it; and such as haue followed this way, and followed after these abhominations, craue pardon of God, and confesse their owne wickednesse.
Secondly, acknowledge heereby the difference Vse 2 betweene the godly and the vngodly. So soone as the sonnes and daughters of God are smitten, they cast their care on God, and quiet their hearts in his will. They turne vnto God by true and vnfained repentance, and bring foorth fruites worthy amendment of life. They beleeue in God, and trust in him for helpe: they say vnto him, Thou art my saluation. As for the vngodly, when they are visited with any iudgement, & are punished in soule, or body, or goods, or children, or seruants, or cattell, they do imagine that they are hurt by witches, and presently chalenge and charge some one or other of witchcraft: then by and by they send out without delay, for feare lest they should come too late, to some cunning man, in whom they repose al their confidence, and so they make the diuell their God.
Furthermore, this is their common practise, to foretel things to come, by chattring of Birds, by crying of R [...]uens, by turning down of Salt, by hauing a Hare crosse him in ye way, by sudden bleeding, and such like, which are accounted vnlucky and ominous signes. Thus doth the diuell craftily creepe, and cunningly conueigh himselfe into the ignorant mindes of vnbeleeuing people, by making them retaine the remnants of the olde superstition, when hee cannot preuaile to bring in the diuellish diuination, practised in former times. Therefore the Lord saith by Moses, Deut. 18, 10, 11.12. Let none be found among you that vseth witchcraft, &c. This also the Prophet reproueth, Esay 8, 19, 20. The children of God must in all their afflictions aske counsell of God by his word, and by his Ministers. They do not waite vpon lying vanity, nor forsake the mercy of God. They say, Though the Lord would kill me, yet will I trust in him, Iob 13, 15. Though they be brought to the gates of hell, they will not ceasse to depend vpon him.
Thirdly, we learne in all our dangers to Vse 3 seeke comfort at Gods hand, while he may be found. This is the vse that we ought to make of all our troubles and tribulations, thereby to be drawne and driuen nearer vnto God, & [Page 884] vnto his word, and to stoop downe vnder his mighty hand. This humiliation we see in Iob, he did not seeke to Gods sworne enemies for helpe, he sought not to cunning men and women, he did not aske counsell of Coniurers, he knew he must seeke to the Lord, and lift his eyes to him that had made the wound, saying; The Lord hath giuen, and the Lord hath taken, blessed be the Name of the Lord. Iob 1, 21. We must not therefore renounce the Lord in the day of our calamities, but cleaue vnto him with full purpose of heart. Let vs say with the Prophet, Why art thou cast downe my soule? and why art thou disquieted within me? Waite on God, for I will yet giue him thanks: hee is my present helpe, and my God. Psalm. 42, 5, 11, and 43, 5. Wherefore, if it be the practise of the wicked in their troubles to seeke to the diuell; let vs on the other side goe vnto God, Who killeth & maketh aliue, who woundeth and maketh whole, who bringeth low, and exalteth: neyther is there any that can deliuer out of his hand. Deut. 32, 39. 1 Sam. 2, 6. Let vs make the word of God our chiefe stay and comfort. This was the practise of the Prophet Dauid, Psal. 119; 29. Except thy Law had beene my delight, I should now haue perished in mine affliction. And this is the end for which the Scriptures were penned by the Prophets and Apostles, that in our distresses we should not be left destitute, as the Apostle declareth, Roman. 15, 4. Whatsoeuer things are written afore time, are written for our learning, that we through patience and comfort of Scriptures might haue hope. Though God for a small season bring troubles vpon his dearest seruants, yet he will not alway keepe them in heauinesse, he will returne againe in compassion at his appointed time. For he endureth but a while in his anger, but in his fauour is life: weeping may abide at Euening, but ioy commeth in the Morning. Psalm. 30, 5. So then, afflictions shall not alwayes claspe and compasse ye loyns of the godly; the daies and yeares, the houres and moneths of their sorrowes are numbred and determined. And albeit we, as euill measurers of times & seasons, do iudge euery houre a day, and euery day bee reckoned with vs a yeare of affliction; yet if we had wise hearts to number our dayes aright, eyther in respect of Gods eternity, or in respect of the due desart of our sinnes, or in respect of the glory of immortality reserued for vs in the heauens, it would make vs rest in God, and to possesse our soules with patience, & to consider whatsoeuer our crosses and losses are, yet he is able to recompence them another way, and render them an hundred sold into our bosomes. This we see in the example of Iob, before remembred, vpon whom the Apostle Iames willeth vs to looke, saying; Take my brethren, the Prophets for an example of suffering aduersity, and of long patience, Iam 5, 10, 11. which haue spoken in the Name of the Lord: Ye haue heard of the patience of Iob, & haue knowne what end the Lord made: For the Lord is very pittifull and mercifull. For albeit he did drinke deepely of the cup of afflictions, & God for a season did hide his face from him; yet with euerlasting mercy hee had compassion vpon him, his substance was encreased, his cattell were doubled, other sonnes & daughters were granted, his honor was augmented, and his dayes were prolonged vpon the earth. The like mercy of God we see in the words of the Prophet to Amaziah; he had hyred Israelitish souldiers for an hundred Talents of siluer, he was commanded to dismisse and cashire them, 2 Chron. 25, 9. Because the Lord was not with Israel, nor with all the house of Ephraim. Then the King saide to the man of God, What shall wee doe then for the hundreth Talents which I haue giuen to the host of Israel? Then the man of God answered, The Lord is able to giue thee more then this. This is that which Christ assureth, when he saith to his Disciples, Verily I say vnto you, there is no man that hath forsaken house, or brethren, or sisters, or father, or mother, Mar. 10, [...] or wife, or children, or lands for my sake and the Gospels, but he shal receiue an hundred fold now at this present; houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, & in the world to come, eternall life. Let vs then be patient in our troubles and losses that are sent vpon vs: let vs not seeke to restore them and recouer out of them by vnlawful meanes, and running to witches: if we depend vpon God, we shall not need to be troubled with these worldly respects, he will giue vs all things necessary, and is able to restore more then hee hath taken from vs.
Lastly,Ʋse this Doctrine teacheth vs the reason why wicked men do not prosper, but seeking comfort from coniurers and cunning men, are more tormented, euen because they forsake the Lord, and seeke helpe where no helpe is to be had. This appeareth in the examples of Saul and Amaziah, they sought to witches, but they found not that which they sought for. The diuell was a murtherer from the beginning, is he now become an helper? He was an enemy to mankinde, is he now made a welwiller vnto them? He was an aduersary, is hee now reconciled vnto vs? Nay, he is to be feared, not only whē he ladeth vs with sorrowes, and laboureth to draw vs to despaire, but much more when he offereth vs his gifts, and pretendeth friendship toward vs. And albeit he sometimes speake the truth, and reach out his hand to helpe vs, it is but to deceiue and delude vs, and to claspe vs the faster in both his armes. For as God hath his word & sacraments instituted for the comfort and consolation of his Church; so the diuell hath also his meanes and wayes to traine vp his disciples: he vseth certaine charmes and characters, certaine spels and enchantments, which are as it were Satans sacraments. All these haue no power or force at all, vnles we beleeue strongly and stedfastly that they can do vs good. As then God requireth faith toward him, so doth the diuel require a sound beleefe in these toies [Page 885] and trumpery, otherwise they are not auaileable. This the very heathen confesse, as appeareth in Pliny, [...] [...]ist. [...]. that no charmes or enchantments can worke any cure without beleefe. But this faith is a false faith, and no better thē the seruice of the diuell; as the beleeuing in God, is a principall part of the worshippe of God. For we must beleeue nothing, we must trust in nothing, wee must depend vpon nothing, against the direct and expresse word of God: if we do, we enter into a couenant with the diuell, and offer sacrifice vnto him, which is an abhomination against God.
[Verse 6. For I know that he whom thou blessest, is blessed, and he whom thou cursest, shall bee cursed.] These words shew the great confidence they haue in him. It doth not appeare that they were spoken to flatter him, or vttered to him otherwise then they thought of him, as Origen supposeth; but are as a reason rendred to induce him to come vnto them, because their trust & affiance was set vpon him, and they had made him their onely refuge in their trouble. Indeed this is peculiar and proper to God alone to be able to blesse & curse, to saue and to condemne, to binde & to loose, as we haue the like speech of the Lord to Abraham, Gen 12, 3. I will blesse them that blesse thee and curse them that curse thee, and thou shalt be a blessing. This is most truly spoken of God, which they vainely boast of Balaam, who could do nothing against his people, yet they rest and relye vpon him. This was a weak and diuellish meanes, thinking to curse the Israelites, and so to preuaile against them: yet see what hope they had in him, and how they repose themselues vpon this fraile and foolish, this wicked and vnlawfull meanes. Heereby we learne the vanity and folly of euill men, [...] rest [...] resting vpon most vaine things which cannot helpe them, they trust to a broken Reed, they stay vpon an arme of flesh. The wicked enter into lewd and licentious practises, grounding themselues vpon weak and vaine meanes that will deceiue them. Thus God vpbraideth oftentimes the confidence of the Iewes in their vaine Idols, Let them rise vp and helpe you, let them be your refuge: Goe and cry vnto the gods which ye haue chosen, let them saue you in the time of your tribulation. Deut. 32, 37, 38. Iudg. 10, 14. So the Philistims gloried and boasted in theyr great Captaine and Champion Goliah, 1 Sam. 17, 10, triumphing vpon his strength, insulting ouer the seruants of Saul, reproching the childhood of Dauid, and defying the host of Israel So the Aramites were proud & confident in their army, resting vpon weake meanes, glorying that the dust of Samaria shold not be enough for his hoast to take euery man an handfull, and blaspheming with open mouth, that God was the God of the Mountaines and not of the Ʋallies. 1 King. 20, 10, 23. All these examples teach the vanity of proud flesh, resting on weake and deceiueable meanes, that cannot profit or prosper.
And no maruaile if vaine men rest vpon Reason 1 vaine things, and build vpon a sandy foundation, because the GOD of this world hath blinded their mindes, that the glorious Gospel of Christ, which is the Image of GOD, should not shine vnto thē. 2 Cor. 4, 4. Thogh the Sunne shine neuer so bright and cleerely, yet if the eyes be closed, a man cannot see the light thereof. So when Satan worketh strongly in ye children of disobedience, he preuaileth so far with them, that they glory in their own shame, fortifie themselues with weaknes, and build their house vpon the sand.
Againe, they want true faith in Gods promises, Reason 2 to make him their stay & staffe to leane vpon: for all haue not faith (as the Apostle teacheth, 2 Thess. 3, 2.) to relye and rest with confidence vpon him. Hence it is, that some trust in Horses and Chariots, some in the strength and multitude of men, some in Princes and Potentates of the world, but neuer looke to the Holy one of Israel. So then, whether wee consider the illusion of the diuell in blinding, or the want of faith in staying men, we may conclude the former Doctrine, offered to our considerations in the vaine confidence of the Moabites and Midianites, that vanity is exalted among the sons of men, that they rest vpon a broken hope, and trust in vain things, to their owne confusion and destruction.
The vses of this Doctrine are many. First, obserue the difference betweene the stay of Vse 1 the godly, and the hope of the vngodly. The righteous man resteth on God, he maketh him his refuge, he fasteneth his hart on things that the eye seeth not, and trusteth not in any carnall meanes which are deceitfull: but the vngodly (being of the world) relye on worldly meanes, and put their confidence in an arme of flesh. This difference Dauid acknowledgeth and setteth downe, Psal. 20, 7, 8. Some trust in Chariots, and some in Horses, but we will remember the Name of God our Lord: They are brought downe and fallen, but we are risen & stand vpright. Where the Prophet declareth the diuers practises of the men of this world, & the children of God which are not of this world, and sheweth the yssue of them both. The godly shall stand vpright, and abide vnmoueable as a Rocke, but the other shall fall to the ground, and vanish as a shadow. The godly grow strong, and their defence is sure: albeit many oppose themselues against them, and intend mischiefe to ouerthrow them, yet still they rest in God, and remaine vndaunted, and therefore shall preuaile in the end: whereas worldlings that put not their trust in God, but in the things which they behold with a fleshly eye (which are temporall) deceiue thē selues, and all their hope shall perish.
Secondly, let vs marke the certainty of the Vse 2 destruction of carnall men, concluded with God. For if their confidence be weake, and all [Page 886] their hope and expectation vaine wherin they trust, then let them not thinke to escape, whē they promise vnto themselues peace and security;Iob 8, 14. suddenly the day of vengeance cometh, and shall light vpon them, and all their trust shall be as the Spiders web, which albeit to day it be builded aloft, yet to morrow it is swept away. For they leane on a broken staffe of wood, which not onely cannot helpe, but the shiuers runne into their hand, and wound it. 2 Kings 18, 21. Ier. 17, 5, and 49, 16.
Vse 3 Lastly, let vs learne this duty, not to depend on vaine things, as riches, friends, honours, and policies, but on God, which is vnchangeable & vnmoueable, and let vs resigne vp ourselues into his hands. This the Prophet vrgeth and exhorteth vnto in many places, Psal. 62, 8, 9, 10, & 118, 8, 9, and 146, 3, 4. True it is, we are not to refuse good meanes offered and affoorded of God vnto vs, but are bound to vse them as blessings and instruments by which he will helpe vs; for then we trust not in the creature, but in the Creator himselfe, in whom onely we must confesse, is the power to helpe. It is a great cause why God oftentimes blesseth not good meanes when wee trust in them, rob God of his glory, and doe not waite for a blessing at his hands. This causeth the Lord to crosse vs, & to curse his own benefits, because we seeke not him, but sacrifice to our owne Nets, Hab. 1, 15, 16, & burne Incense to our owne yarne, we put our confidence in the outward meanes, sometimes in Princes, sometimes in pollicies, sometimes in men, sometimes in Mountaines, forsaking God; and therefore when we hope for helpe by them, God bloweth vpon them, and turneth them to our hurt and destruction. Asa King of Iudah, Being diseased in his feet, sought not the Lord in his disease, but trusted in the Physitions, 2 Chron. 16, 12, & therefore they could do him no good. The rich man in the Gospel, that said to his soule, Luke 12, 19, 20, 21. Soul, thou hast much goods laid vp for many years, liue at ease, eate, drinke, and take thy pastime, receiued this answer, O foole, this nigh [...] will they fetch away thy soule from thee: then whose shall those things be which thou hast prouided? So is he that gathereth riches to himselfe, and is not rich in God. Wherefore it standeth vs vpon, to call vpon God, to giue a blessing vpon his owne helps and meanes giuen vnto vs: otherwise, though wee haue all helps in our owne hands to defend our selues,Nah. 3, 8, 9, 10 and offend the enemy, fenced by the Sea, fortified by Ships, blessed by Princes, backed with friends, stored with munitions, ayded with confederates, and armed with multitudes of men; yet must our comfort, affiance, and confidence bee in the Lord alone. Hereunto commeth that which the Prophet Esay saith, chap. 31, 3. The Egiptians are men, and not God: and their horses, flesh, and not spirit: and when the Lord shall stretch out his hand, the helper shall fall, and he that is holpen shall fall, and they shall altogether faile.
[Verse 7. And the Elders of Moab and of Midian departed, hauing the reward of the soothsaying in their hand.] In these words note the pollicy of the wicked, they lay a baite before him to catch him, and carry not their hands empty, which was a great tryall and tentation to a man of his humour, and one of the diuels hungry Chaplaines. For albeit Wizards and Coniurers, and such as are counted cunning men and women, offer to helpe others to money, and to enrich them with treasures; yet liue most commonly basely and beggerly themselues. Take a view of Witches and Coniurers, that sell their soules to the diuell, and receiue his marke as the badge of their profession, and behold how wretchedly and miserably they liue aboue all others, in a poore and simple estate, glorying to be able to stand others in stead, but not enabled to helpe themselues. Wherefore, these leaguers knowing the disposition of Balaam, carry their reward and his wages with them, to make him to assent to them, and to grant their petition. This teacheth,Doctr [...] Gaine [...] are a d [...] rou [...] te [...] That gaine and rewards are a great tentation to attempt euill actions. Man (I say) is of himselfe prone to wickednesse, but when gaine is offered, and gifts are giuen, they are a powerfull meanes to deceiue and corrupt the cōscience. The diuel being by long experience priuy to our corruption, and knowing how effectuall bribes and rewards are to draw men to sinne, laid his bayte before Christ, and offered all the Kingdomes of the world, and the glory of them if he would fall downe and worship him. Mat. 4, 8, 9. So when he entred into Iudas, and filled him full of all iniquity, he preuailed this way with him, to sell his Master for money, & to betray him into ye hands of sinners, saying; What will ye giue mee, Math. [...] and I will deliuer him vnto you? This preuailed in Lot; he forsook Abraham, dwelt in Sodome, Gen. 1 [...] was carried away with earthly commodities, and smarted for it. This the Apostle noteth to haue bene the cause that Demas fell from the truth, Because he embraced this present world, forgetting yt the amity of the world, is the enmity of God, insomuch that whosoeuer will be a friend of the world, maketh himselfe the enemy of God. 2 Tim. 4, 10. Iam. 4, 4. This also our Sauiour declareth by the Parable of the rich man, Luke 14, 16. who sent out his messengers and bad his guests, who refused to come, pretending sundry excuses; one said, I haue bought fiue yoake of Oxen, and I go to proue them, I pray thee haue me excused: another saide, I haue bought a Farme, and I must needs goe out and see it, I pray thee haue me excused: shewing heereby, that the cares of the world, the deceitfulnesse of riches, and the commodities of this life are lets and pull-backes from embracing the Gospel.
The Reasons of this truth are very apparent.Reas [...] First, the profits and pleasures of this present life, are as ranke thornes that choke the precious and immortall seede of the word of God, that it cannot grow vp in our harts. For when [Page 887] once they are receiued into the soule, they choke the truth of God, and giue a checke to the Spirit of God. These two can neuer lodge together, so fast as one springs, the other withereth. This our Sauiour teacheth in the Parable of the Sower, where he saith, The seed is of the word of God; that which fell among thorns, are they which haue heard, and after their departure, are choked with cares, and with riches, and voluptuous liuing, and bring foorth no fruite, Lu. 8, 11, 14. This caused the Prophet to pray vnto God, to encline his heart vnto his Testimonies, and not to couetousnesse. Psal. 119, 39.
Secondly, gifts and rewards put out the eyes of those that saw cleerely before, [...]s [...] 2. and stop the eares of those that could heare before, and shutteth vp the mouth of those that could speake before. If then the receiuing of bribes, and taking of gifts, be a setting of iustice to sale, if they haue force to peruert and corrupt, not onely such as are lewd and lime-fingred to draw presents vnto themselues, but the wise and righteous: then wee must acknowledge them to be dangerous tentations, layd before vs of Satan to surprize vs by his wilines. This Moses teacheth the Iudges and Officers which were to be chosen in the [...]r Cities: Thou shalt not wrest the Law, nor haue regard of persons: Thou shalt not take any reward: for guifts blinde the eyes of the wise, and peruert the words of the righteous. Deut. 16, 19. Neyther let them say, though I take rewards, I will neuer swarue from Iustice, for that is to presume vainely of thine owne strength, and to giue the Spirit of God the lye, that speaketh the contrary.
Let vs proceed to the vses of this Doctrine. Vse 1 First, this teacheth vs, not to loue the world, nor the things of the world, but to beware we be not deluded by the glittring shew of this earthly vanity. Take heed of cares and couetousnesse, which is an immoderate desire of getting & enioying the wealth of this world. For it stealeth away the heart of man from God and godlinesse, and maketh him bend the whole course of his life on earthly pleasures. This is the common sicknesse and disease of this age wherein we liue. For giue me one among many, that is not ouercome with the pleasures of sin, and the profits of the world? It stealeth on such as haue sanctified affections, and haue escaped out of the filthinesse of the world, through the acknowledging of the Lord, and seeketh to ouercome them. It is so deceitfull and dangerous a sinne, that it hath greatly assaulted, and fearefully ouercome them after their calling to the truth, and profession of the glorious Gospel of Christ our Sauiour, and after they haue begun to make some conscience of their life and conuersation. Nay, such as before their calling and conuersation felt no such desires and cares, now begin to be pressed, combred, and tempted with them. For as Satan by all meanes seeketh whom he may deuoure, [...] and how he may hinder the repentance of sinners, so when he cannot any longer hold men in horrible sinnes of Idolatry, Blasphemy, Adultery, and contempt of GOD, then like a wily and subtle serpent, he creepeth in another way before we can espy him: then he suffereth vs to hate euill company, surfetting, drunkennesse, riot, and excesse, but he driueth to another extremity, and possesseth vs with distrustfull cares, and immoderate thoughts of this world, to desire greedily, to seeke continually, to keepe wretchedly, and to depart heauily from the vaine and momentany things that perish with the vse. And as this is a secret and subtle sinne (albeit deeply rooted, yet hardly espyed) so is it sildome cured and recouered, because men do not much consider of it & regard it, but please and flatter themselues in it. If we would willingly attaine to our former estate, and see the danger of this disease, consider the vanity and vncertainty of all worldly things; compare them with spirituall blessings, and they are as dung and dirt matched with gold and siluer: acknowledge that nothing is more vnseemly for those whose conuersation should bee in heauen, then to be plodding vpon the earth, & wallowing in the puddle of prophane pleasures. Therefore the Apostle Iohn saith, Loue not the world, neither the things that are in this world, &c. Ioh. 2, 15, 16, 17. Heereunto commeth the counsell of Paul, 1 Tim. 6.17, 18, 19.
Secondly, seeing gifts and rewards offered, Vse 2 be as a bayte layde vp to entrap the soule, let vs refuse them, and not hunt after them as the manner of some is. Therefore the Prophet saide to his seruant, detesting his couetous minde, Is this a time to take money, and to receiue garments, and Oliues, and Vineyards, and Sheepe, 2 Kings 5, 26 and Oxen, and men seruants, and maid-seruants? The leprosie therefore of Naaman shall cleaue vnto thee and to thy seed for euer. So when Simon the Sorcerer offered to the Apostles mony, to haue power to bestow the gifts of the holy Ghost, Peter said vnto him, Thy money perish with thee, because thou thinkest that the gift of God may be obtained with money. Acts 8, 20. Likewise when the King of Babylon offered vnto Daniel, garments of purple, and a chaine of gold, for the interpretation of his dreame, hee would not sell the gift of God, but said, Keepe thy rewards to thy selfe, and giue thy gifts to another, to one of thy enchanters, that set to sale their superstitions. Dan. 5, 17. So then the seruants of God must alwayes ayme at, and seeke the glory of God, and their daily prayer must bee, That he would giue them cleane hands and a pure heart Psal. 24, 4. They must not rashly gape after gaine, but follow the duties of their calling, with a single and sincere affection, knowing That their labours shall not be in vaine in the Lord, and that they haue a reward laide vp for thē in the heauens. This was it that Moses looked after when he was come to age, refusing the aliance of the King,Heb. 11.25, 26 partaking with the aduersity of the Church, and esteeming the rebuke of Christ, greater riches then the treasures of [Page 888] Egypt, for he had respect to ye recompence of the reward. It is enough for vs that we shall bee glorified, albeit we be not rewarded at the hands of men.
Ʋse 3 Thirdly, let vs follow after the best gifts which may further the saluation of the soule. Those indeed are good gifts, that make the possessors of them better. This duty the Apostle declareth, 1 Tim. 6, 9, 11. They that will bee rich, fall into tentations and snares, and into many foolish and noysome lustes, which drowne men in perdition and destruction: But thou, O man of God, flie these things, and follow after righteousnesse, godlinesse faith, loue, patience and meeknes. The things of this life are common to ye godly and vngodly, nay, oftentimes the vngodly haue the greater share and portion in them: let vs therefore labour after those graces that accompany saluation. Let vs lay vp our treasure in heauen, Where neither the Moth nor Canker corrupteth, and where theeues neither dig through, nor steale. Mat. 6, 20. These gifts in the day of trouble, and in the houre of tentation shall minister more comfort and more true peace vnto vs, then all earthly and transitory things, which end in corruption. But a lasse, if it were possible for vs to gain the whole world, what should it auaile or aduantage vs, Math. 16, 26. and afterward lose our owne soules? Or what comfort can we take in our riches and possessions, when it shall be said, Thou foole, this night shall they fetch away thy soule from thee, then whose shall all these be that thou hast gathered? For so shall it fall out to all those that are rich, but not in God. Luk. 12, 20, 21. So then, let vs learne to trust in the liuing God, and not in vncertaine riches: let vs cast all our care vpon him that hath cared for vs: And let vs first of all seeke the kingdome of God and his righteousnesse, and all other things shall be cast vpon vs. Mat 6, 32.
Lastly, let vs learne to beare the yoke of pouerty with patience. If we want this worlds goods, let vs not be discouraged. God oftentimes recompenceth the want of earthly blessings, with great abundance of heauenly graces, Making the poore of this world, rich in faith, and such as haue nothing to inherit, to be heyres of the kingdome which he hath promised to them that loue him. Iam. 2, 5. This Christ declareth in the Epistle which he commanded Iohn to write to the Church of the Smyrnians, I know thy works, and tribulation, and pouerty, but thou art rich. Reuel 2.9. He maketh them rich in knowledge, in faith, in obedience, and ioy in the holy Ghost. He blesseth them with inward comfort, and with peace of conscience that passeth all vnderstanding. He giueth them patience in troubles, meeknesse of spirit, and an holy contentation, to sustaine the weight of their affliction. And albeit they beare a greeuous burthen, yet hee hath eased them of a greater, (to wit) the burthen of their sinne, which in Christ they feele to be lightned and remitted. This the Apostle testifieth, 2 Cor. 6, 10. We are as dying, and yet behold we liue, &c. Heereunto acords the witnesse of Peter, Acts 3, 6. 2 Pet. 1, 2. who albeit hee said, Siluer and Gold haue I none, yet he confesseth, that the Diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse, through the acknowledgement of him that hath called vs vnto glory and vertue. This is that Iacob perswaded his owne heart, and tolde to his brother, Gen. 33, 11 God hath shewed mercy vnto me, and therefore I haue all things. Seeing therefore riches are as thorns to choke vs, and as snares to deceiue vs, let vs learne to be content with our estate, and not greedily desire that which may turne to our destruction.
[Verse 9. Then God came to Balaam, saying, &c.] We shewed before, that the purpose of Balaam the sorcerer, was to raise vp the God of the Hebrewes to consult with him, and to entice him to leaue the protection of the Israelites, according to the guise and fashion of Coniurers, as wee declared before in the sixt conclusion. For when the vnbeleeuers began to lay siege to their enemies, they called forth the god or goddesse of that place, to forsake that people, and come vnto themselues. Thus did the diuell seduce the world, and set vp the kingdome of darknesse in the children of disobedience. The Infidels indeed thought they dealt with their god, but they had to do with the diuell. We see in al histories,Herod. [...] how carefully they resorted to the Oracle of Apollo, as it were to know the will and pleasure of God in things to come; but a lasse (poore soules) they were deluded by the voyce of the diuell: so that whilst they supposed they asked counsell of one, they receiued answer of another. Therfore the Apostle Paul saith, These things which the Gentiles sacrifice, they sacrifice to diuels, and not vnto God: and I would not that ye should haue fellowship with the diuels. 1 Corinth. 10, 19, 20. Wherefore, when the sorcerers and soothsayers vsed to call vp the protecting god of their enemies, the diuels ordinarily vsed to returne them their answer. But in this place, whilst this enchanter goeth about his superstitious practise, (supposing the true God to bee like their false gods of other Nations) & so thinketh to bring vp the God of the Israelites, God suffereth not the diuel to giue him answer, but himselfe preuenteth his apparition, & appeareth vnto him, both to procure the good of his owne people, and to make knowne his power: to conuince the rage and madnes of the enemies, and to declare to all the world, the blessed estate of the Church. Heereby then we learne, in that God came vnto him,Do [...] God [...] [...]ime [...] [...] keth [...] ue [...] [...] [...] me [...] and shewed him what to do, that God sometimes speaketh to wicked men, and reuealeth his wil vnto them. God (say I) not onely teacheth and instructeth his owne people, and hath appeared to them by visions and dreames, but hath appeared and made knowne his will, euen to his vtter enemies, and to open Idolaters that know him not. Thus he spake to Caine, Gen. [Page 889] 4, 6, 7, and reproued him for his malice against his brother, exhorting to repentance toward God, and reconciliation toward his brother, and threatning him with destruction if hee continued. So he dealt with Abimelech, when he had taken away Sarah from Abraham; God came vnto him in a dreame by night, and said vnto him, Thou art but dead, because of the woman which thou hast taken, for she is a mans wife. Gen. 20, 3. So he did to Laban the Aramite, speaking vnto him in a dreame by night, and saying; Take heed that thou speake not to Iacob, ought saue good. Gen. 31, 24. Thus hee dealt with Pharaoh King of Egypt, God shewed him in a dreame what he was about to doe, which was a meanes vsed of God to deliuer Ioseph out of prison, where the yron entred into his soule; and to prouide for his Church in time of famine that was to come Thus he reuealed his will to Necho, King of Egypt, God willed him to make warre against the Assyrians, and commanded him to make haste: but Iosiah would haue stopped his iourney, [...] 35, [...]. and hearkened not to the words of Necho which were of the mouth of God. The like we may consider oftentimes in the booke of Daniel, when Nebuchadnezzar had dreamed a dreame which was not humane, but diuine, neyther of a naturall cause, but of a supernaturall, wherewith his spirit was troubled, Daniel saide vnto him, Dan. 2, 28. There is a God in heauen that reuealeth secrets, and sheweth the King what shall be in the latter daies.
The Reasons are euident. First, to set downe his great loue and fauour to his Children. [...] 1. For as God did shew himselfe in sundry manners, and speake by liuely voyce to the vngodly, so in all the manifestations of himselfe vnto thē, he had respect and reference to his Church, as appeareth in the former examples. Heerein therefore appeareth the wonderfull loue of God to his chosen people, who hath the harts of all men in his owne hands, and turneth thē about as pleaseth him. This is that reason which the Prophet pointeth vnto, Psal. 105, 13, 14, 15, where speaking of Abraham & his posterity, he saith, Albeit they were few in number, yea very few, and strangers in the Land, and walked about from Nation to Nation, from one Kingdome to another people, yet suffered he no man to do them wrong, but reprooued Kings for their sakes; saying, Touch not mine annointed, and doe my Prophets no harme.
Secondly, it pleaseth God to make himselfe and his great Name knowne out of the limits and circuit of the Church, [...] 2. to constraine euen the wicked to cleere him in his proceedings, to acknowledge his iudgements to bee iust and righteous, & to giue sentence against themselues. For God is holy in all his wayes, and pure in all his works: hee causeth their owne consciences to be witnesses against thē, to accuse and to conuince them, inasmuch as they become vnthankfull, [...] [...].2 [...] and do not glorifie him as God, who is worthy of all glory, and neuer leaueth himselfe without witnesse,Acts 14, 17. no not among the Infidels.
Thirdly, he declareth and reuealeth himselfe Reason 3 to Infidels, not because they be worthy, but because by the mouth of the very Infidels, he will strengthen and confirme his children. True it is, the cheefe and principall meanes which he vseth, is to teach them by his seruants the Prophets and Apostles, by Pastours and Teachers, which he hath set in his church: but he will also vse the tongues of prophane men to his owne glory & comfort of his children. This we see euidently shewed, Iudg. 7, 13. When Gideon came to the outside of the hoast of the enemies. Behold, a man told a dream vnto his neighbour, and said, Behold I dreamed a dreame, and loe, a cake of Barly-bread tumbled from aboue into the hoast of Midian, and came vnto a Tent, and smote it that it fell downe & was ouerturned: and his fellow answered, This is nothing else saue the sword of Gideon, for into his hand hath God deliuered Midian, and all his host: When Gideon heard the dreame deliuered, and the interpretation opened, he worshipped, and returned into the hoast of Israel, and saide, Vp, for the Lord hath deliuered into your hand the hoast of Midian. Whereby we see, that God made knowne his purpose to these vnbeleeuers, for ye strengthening of Gideons weake faith, and the enabling of him to the worke whereunto he was appointed
The vses follow. First, confesse from this Vse 1 dealing of God, not onely that hee is great in [...]ion, and high aboue all the people, but [...]hat his Name is great & glorious among his enemies. He reigneth as King,Psal. 120.2, 1 not onely ouer his Church, but ouer all creatures, and he maketh them to acknowledge his greatnesse, & stoop downe vnder his hand. [...]his we see in the Prophet Daniel, chap. 6, 26, 27, by the decree that Darius wrote vnto all the people, nations, and languages that dwell in all the world I make a decree, that in all the Dominions of my kingdome, men tremble and feare the God of Daniel, for hee is the liuing God, and remaineth for euer, and his kingdome shall not perish, and his Dominion shall be euerlasting: he refuseth and he deliuereth he worketh signes and wonders in Heauen and in Earth, who hath deliuered Daniel from the power of the Lyons. The like confession Nebuchadnezzar maketh before, chap. 3, 32, 33. I thought it good to declare the signes & wonders that the high God hath wrought toward me: How great are his signs, and how mighty are his wonders! His kingdome is an euerlasting kingdome, and his Dominion is from generation to generation.
Secondly, we see that God leaueth not men Ʋse 2 with out excuse, because hee maketh knowne his truth vnto them: they haue some meanes or other offered vnto them, to teach them to acknowledge God, and to glorifie him whom they haue acknowledged, Rom. 1.20.24. So Christ our Sauiour speaketh to the obstinate Iewes, Iohn, chapter fifteene. verse 22. If I had not come and spoken vnto them, they should not [Page 890] haue had sinne, but now haue they no cloke nor colour for their sinne. Thus was Pilate the Iudge of Iewry conuinced in his owne conscience of wrongfull iudgement against Christ, beeing warned of his wife, to whom God had reuealed his innocency, that he was a iust man as a Lambe vnspotted and vndefiled. For the Euangelist Matthew testifieth, that when Pilate was set downe on the iudgement seate, his wife sent to him, saying; Haue thou nothing to do with that iust man, for I haue suffered many things this day in a dreame, by reason of him. Mat. 27, 19. This was no meere humane or naturall dreame,Eccles. 5, 2. arising from multitude of busines, or proceeding frō an euil constitution of the body, or euill digestion of meate, or such like ordinary causes as daily befall vs; but it was diuine from the speciall instinct of God, and the inspiration of the Almighty. For as God the Father diuers wayes approued the innocency of Christ, that it might appeare he dyed not for his owne offences, but for ours, & for our redemption: so did God send terror and trouble vpon the Iudges wife in the night season, to discouer his hypocrisie, & make him without excuse altogether, in condemning the Innocent, that all the water in the wide sea was not able to wash away the guilt of his sinne, much lesse the water he called for to wash his hands before the multitude, when he saide, I am innocent of the blood of this iust man, looke you to it. Math. 27, 24. The staine of sinne soyleth the soule, and defileth the conscience, & cannot be washed away with water, which onely putteth away the filth of the flesh, and clenseth the body, but cannot enter any further.
Thirdly, seeing God hath shewed and manifested Vse 3 himselfe to wicked men vnworthy of his fauour, we may be certaine and well assured, that he will neuer leaue his owne children destitute of instruction, that call vpon his Name. If he deliuer his will to his enemies, he will shew himselfe to his friends. If he vouchsafe to instruct such as be strangers, doubtlesse he will open himselfe and reueale his secrets to those that be Citizens of his kingdome. If the seruant bee taught by him, who doth not know what his master doth: he will not passe ouer his owne sonnes, who shall be heyres of his inheritance that he hath prepared for them that desire the knowledge of his wayes. For he will fulfill the desires of them that feare him, hee also will heare their cry and will saue them, Psalm. 145, 19. Thus did Dauid assure his sonne Salomon, standing by him when he was going the way of all flesh, If thou seeke him, he will be found of thee; but if thou forsake him, he will cast thee off for euer. 1 Chron. 28, 2. & 2 Chron. 15, 2, 3. So when the noble Eunuch repayred to Ierusalem, and gaue himselfe to reade the Scriptures, that his knowledge might be encreased, & the word of God dwell plentifully in him, the Lord sent Philip vnto him,Acts 8.35. who ioyned himselfe to his Chariot, and expounded vnto him the way of God more perfectly. Likewise when Cornelius the captaine,Acts [...] a deuout mā and one that feared God, had prayed to God for further knowledge, that God who had begun his good worke in him, would bring him to perfection: he is directed to send for Peter, who should tell him what he ought to do, verifying the saying of Christ, Math 13, 12, and 25, 29. Vnto euery man that hath, it shall be giuē, and he shall haue abundance: but whosoeuer hath not, from him shall bee taken away euen that hee hath. Would we then know why we are ignorant in the wayes of God, weake in faith, bare and barren in the gifts of God? We do not beleeue the promises of God, offering himselfe to those that seeke him, and opening to those that knocke at his gate, neyther hunger and thirst after his graces, nor know the want of them in our selues or others.
Fourthly, let vs follow the example of God,Vse and do good to those that are euill. He maketh the Sunne to rise vpon the euill and the good, hee sendeth raine on the iust and vniust: so should wee do good to all, although especially to the houshold of faith. Math. 5, 45. Gal. 6, 10. Let not theyr vnworthinesse hinder our goodnesse, but labour that our light may so shine before them, that we may gaine them to the faith, & heape coales of fire vpon their head. Let vs admonish and exhort them with all patience and long-suffering, that they may come out of the snare of the diuell, of whom they are holden. Let vs preach the Gospel in season and out of season, and 1 Cor. 9.22, take all occasions to win those that are without, that by all meanes we may saue some. What though they be not turned and conuerted to God by the preaching of the Gospel, & we seeme to bestow our labor in vaine? Many are enlightened of God, that are not saued; they attaine to knowledge, that neuer grow to faith. We are the sweet sauor of God, as well in them that perish, as in them that are saued, to the one we are the sauour of life to life, and to the other, the sauour of death to death. 2. Cor. 2, 15, 16. And this must serue and suffice to comfort vs, and strengthen vs, to beare out the heate of the day, & the weight of the burden that lyeth vpon our shoulders; to consider that howsoeuer our persons be entertained, & our doctrine receiued,Esay 4 [...] and our strength bee wasted and consumed in vaine, yet our iudgement is with the Lord, and our worke with our God, who will reward vs according to our labour.
Lastly,Vs [...] seeing GOD maketh knowne his will and word to wicked and prophane men, who are sundry wayes enlightened with many gifts of the Spirit: let vs not rest in seeking after common gifts, but labor to be partakers of such as are proper to the elect, and doe alwayes accompany saluation and eternall life. This is it that the Apostle exhorteth vnto, 1. Cor. 14, where mentioning diuers gifts of the Spirit, as the gift of knowledge, ye working of myracles, the word of wisedome, the power of healing, ye discerning of spirits, the diuersity of toongs, [Page 891] the interpretation of tongues; all wh [...]ch are common to al sorts of men both good & bad: he addeth as the vse that now we teach & perswade, But desire you the best gifts, and I will shew you a more excellent way. 1 Cor. 14, 30, 31. Let vs not therefore content our selues with such knowledge and illumination as the reprobate and vngodly haue: but let vs couet such as are peculiar and proper to the elect, that we may be the Temples of the holy Ghost, that the Spirit of God may dwell in vs, not for a time, but for euer; and dispose our hearts as the owner of the house, and gouerne it wholly after his owne will. Let vs labour to feele a certaine knowledge of our reconcilation to God in Christ, [...], 3. [...], 5. [...] 25. [...]. 6. the gifts of regeneration, a dying vnto sin, arising vp to newnesse of life, the grace of hearty praier, comfort in distresse, and such like, which ye elect of God finde in some measure wroght in them. These are infallible notes of election: these are the best gifts that ye Apostle vrgeth: these are such fruites of the Spirit, as wee must delight in, and follow after. If these be in vs, & do abound, we shall haue that peace of conscience through them that passeth all vnderstanding; if these bee not in vs, whatsoeuer knowledge we haue beside, though we haue tasted of the heauenly gift, beene enlightened by the Spirit, beene partakers of the holy Ghost, tasted of the good word of God, and receiued the Gospel with ioy: wee shall finde no more sound comfort in them, then Balaam did in this place by the reuelation which he had receiued from God.
15 Balak yet sent againe moe Princes, and more honorable then they.
16 Who came to Balaam, and said vnto him, Thus saith Balak the sonne of Zippor, Be not thou staide I pray thee from comming to mee.
17 For I will promote thee vnto great honour, and will do whatsoeuer thou sayest vnto me: Come therfore I pray thee, curse for me this people.
18 And Balaam answered and saide vnto the seruants of Balak, If Balak would giue mee his house full of siluer and gold, I cannot goe beyond the word of the Lord my God, to do lesse or more.
19 And now I pray you, tarry ye heere also this night, that I may wit what the Lord will say vnto me more.
20 And God came vnto Balaam by night, and saide vnto him, Forasmuch as men are come to call thee, rise vp, and goe with them, but onely what thing I say vnto thee, that shalt thou do.
21 So Balaam rose vp early in the Morning, and sadled his Asse, and went with the Princes of Moab.
Hitherto wee haue heard the message and sending out to this cunning man, seeking to draw him to come to curse the people. Now followeth the second part of the Chapter, wherein is published, how Balak preuailed with him, by offering him present gifts, and promising to him future honors. And because in the former message, Balaam had rather cunningly delayed, then flatly denyed them, and rather craftily allured them, by protracting the time, then withstood them by giuing thē the repulse, to the end they should buy his cunning the dearer, as well became a man of his trade and occupation; therefore heere the Spirit of God proceedeth to declare how the message is continued, the suite renewed, and their purpose obtained. Wherein we are to obserue these three things. First, the departure of the Magitian with the messengers. Secondly, the anger of God for his departure. Thirdly, the entertainment which Balaam sound at ye hands of Balak, when he was come vnto him.
The first part touching the iourney of Balaam (hauing obtained leaue, or rather wrung it from God by his importunity) is contained in the words before remembred and recited; wherein behold how the desires of men are kindled & encreased by delay,Greg. hom. 23. and giue them no rest, vntill they enioy the things hoped for. Balak the King, and Balaam the false Prophet, are heere described, being pointed and painted out vnto vs in very liuely colours. Balak proud in his Riches, ambitious in his honours, prodigall of his gifts, scorning to receiue foile or repulse: On the other side, Balaam base in minde, couetous after money, thirsting after honour, as vnwilling to giue a deniall, as the other to take it. Wherefore, as he sendeth a new ambassage, so he imployeth more honorable men to credit and countenance the action the better, hee furnisheth them with other gifts, he promiseth him in the word of a king to promote him to some place of dignity, and omitteth no humane policy to draw him to his lure. The messengers mindefull of their charge and commission, and considering the waightinesse of the cause, doe bend all their wits, and set on worke all their cunning to effect the matter committed vnto them; they stir him vp to be forward, they adde great promises of high honours, they allure him with great hope of rich rewards, which were effectuall baites to intrap, and indeede the mightiest Rhetoricke to perswade, and to preuaile with a couetous man.
This was the Message of the King, thus was the employment of the Messengers: Now let vs consider the answer of Balaam, wherein a man at the first sight would thinke hee carried himselfe most vprightly toward men, and most religiously toward God, like a true-harted man, and a faithfull Prophet: hee telleth them, If Balak would giue him the Riches and reuenewes of his Kingdome, he cannot goe beyond the will of the Lord his God. But all is not Gold that glistereth (as the Prouerbe teacheth) & sometimes a subtile Serpent lurketh in the greene grasse. A man would likewise coniecture,Whether God were not ple [...]d with Balaams iourney that when God bad him goe with the Messengers, hee was pleased with his iourney: but the [Page 892] wrath of the Lord was kindled against him for his disobedience and presumption, which was no better then a tempting of God. So in this answer of the Wizard, we are not to consider the outward sound of the words, but the inward purpose and intent of the speaker. For his replye is thus much in effect, as if hee had said vnto them, Why do you thus solicite and importune me? Do you thinke it resteth in my will to come, or not to come? Or if I doe come, that I can in this case do what I list? Or that the God of Israel is like the gods of the other Nations? Hee compelleth me to tarry heere, he forbiddeth me to go with you, he is stronger then I, and I am constrained to obey him. You know my desire, but it lyeth not in my power to curse your enemies, (vnles I can charge and charme their God to leaue & forsake them,) albeit the King would giue me a great reward: What saide I, a rich reward? Nay, if he would fill for me this Pallace with siluer and gold, replenish all his storehouses with treasures, I cannot accomplish mine own purpose, I cannot performe the desire of mine owne heart. The God of the Israelites is too powerfull and mighty for me, he it is that restraineth me, by whom notwithstanding I must onely worke in this my businesse, or else I cannot profit you nor pleasure my selfe, nor effect my purpose. Neuertheles be not discouraged and discomfited, I am yet in good hope to preuaile, and I will yet try him the second time, although before he vtterly denyed mee to go with you.
This is the summe and effect of Balaams answer, which consisteth of two parts. First, he stayeth them to be aduised what to do. Secondly, he granteth their request, to goe with them. Touching the staying of them, when he hath excused his former refusall and deniall, to go with the former messengers (inasmuch as he could not alter and change the decree of the Lord, whom he saw to ouer-rule him in all this busines, he promiseth to try him againe, whether he could draw him to stand with thē, and to withstand the Israelites. And here againe (as before v. 8.Iohn 11, 9.) obserue how bee worketh, not in the open day, and in the light of the Sunne, which is the fittest season to worke in,Gal. 5, 19, 20. but as Coniurers vse to do, he chuseth the night season for his purpose. For as Sorcery is one of the fruites of the flesh, and the worke of darknesse, and proceedeth from the Prince of darknes: so it fitteth best the children of darknes, & serueth to be practised in the time of the night, according to the saying of him that is the author of life and light, Euery man that euill doth, Iohn 3, 20, 21. hateth the light, neither commeth to light, lest his deeds should be reproued: but hee that doth truth, cometh to the light, that his deeds might be made manifest, that they are wrought [...]ccording to God. Well, God appeared vnto [...]im, and made himselfe knowne vnto him. whatsoeuer his purpose and intent were, not [...]y any force of his sorcery, but for diuers and sundry other reasons; first,Why appea [...] Bolaa [...] Sorce [...] because he would put an hooke in his iawes, and a bridle in his mouth, to stop him from cursing Israel. For his whole drift and meaning was to curse thē, in the accomplishment whereof, he is hindered and stayed by the appearance of God vnto him. Secondly, because he would hinder the diuell from giuing Balaam an answer, and so deluding him, as in former times hee was wont to do, when he was hyred and sent vnto for such purposes. Thirdly, it serueth greatly for Gods glory, to make his Name knowne euen among the Infidels, when they should learne, that he is the God that ruleth and ordereth all things in heauen and earth, that disposeth the counsels of his enemies, and maketh them further the good of his people that depend vpon him. Yea, when God saw his couetous humour and wicked heart, that hee would not rest in his word, nor obey his commandement giuen vnto him, first by way of an Ironicall concession, he biddeth him goe, howbeit in his wrath & indignation, but yet reserueth to himselfe the rule of his tongue, the power of his speech, and the gouernment of all his works, as seemed good in his heauenly wisedome. As if the Lord had said, Forsomuch as the messengers be so importunate with thee, and thou so earnest with me, that thou wilt take no denyall, nor rest in my word, nor yeeld thy selfe to my charge; goe to, goe forward, follow thine owne course, runne on of thine owne head: yet will I bridle thy tongue, thou shalt not speake what thou desirest, nor doe what thou delightest in, but what pleaseth me. Balaam glad of this answer, and thinking this concession better then a denyall, reioyced in his heart that he had leaue, as if there had beene some change in God, and told it to the Embassadours, he prepareth for the iourney, sadleth his Asse, and consenteth to goe with them, which is the second part of his answer. Here obserue with mee aga [...]ne a false finger, most wretchedly dissembling one part of the diuine Reuelation, imitating therein his master the diuell, who in his tentation of Christ,Mat. [...] Psal. [...] and allegation of the Scripture, omitteth a principall part to peruert the meaning of the words, and to draw our Sauiour into wickednes. So whereas God had challenged as proper and peculiar to himselfe, the ordering and disposing of all his affayres, that albeit he had liberty to go, yet his going was with restraint and limitation, that he should speake no more then God should put in his heart: yet the wizard neuer declareth this to the messengers, which neyther pleased him, nor would pleasure them, neyther profit him or them. Onely he feedeth his owne foolish fansie in this, that he was bidden to goe, which God before had denyed vnto him: Now hee taketh hold presently on these words, and went with a ioyfull heart, hoping that in time the same God wold suffer him to curse them also. For as God had said at the first, thou shalt not goe, yet after [Page 893] said, Go with them: so he supposed, that albeit hee had forbidden him to curse the people, yet afterward he hoped to finde a change in this, as he thought he had gained in the other, and so conceiued a strong imagination, that the Moabites should bee fully satisfied, himselfe plentifully rewarded, and the Israelites miserably cursed and detested. This is the summe and effect of these words: Now let vs come to the Doctrines arising out of the same.
[Verse 16. Be not staied from comming vnto me, for I will promote thee vnto great honour.] Consider here the couetousnesse of this false Prophet. He had receiued a charge and commandement not to goe; yet seeing new regards come with ye new messengers, he would not rest in Gods former answer. He had beard the will of God, wherein hee ought to haue rested: but pricked forward with couetousnesse, and allured with the recompence of reward, he comforteth the men that were sent vnto him, to attaine their purpose. This the Apostle Peter noteth, describing the false Teachers, which priuily brought in damnable heresies, he saith; They forsooke the right way, and haue gone astray, following the way of Balaam, the sonne of Bosor, &c. 2 Pet. 2, verse 15. And the Apostle Iude, speaking of such like Teachers as turne the grace of God into wantonnesse, and bring vpon themselues swift damnation, saith, Wo be vnto them, for they haue followed the way of Caine, [...]. 7. and are cast away by the deceit of Balaams wages, and perish in the gainesaying of Core. See heere the force and power of worldly wealth, it is able to set open the gates that are shut vp with barres and bolts. And albeit this point hath in part beene handled before: yet because it is offered to our considerations againe in this place, it is not to bee passed ouer without further meditation. From hence we learne, [...] God [...]. that the loue of this world, and the hunting after honour and dignity, preferment and promotion, cause men to make shipwrack of a good conscience, and draw them from obseruing the lawes of God, and from resting in the knowne will of God. Hereunto commeth the reproofe of Reuben, who being called, came not to ye battel fought against the Canaanites, neyther furthered the worke of God that his people had in hand, but had their mindes fastened to their riches, and dwelling in a fat and fruitefull soyle, they set their hearts vpon the world; For the diuisions of Reuben were great thoughts of heart: Why abodest thou among the sheepe-folds, to heare the [...]leatings of thy flockes? for the deuisions of Reuben were great thoughts of heart. Iudg. 5, 15, 16. The like appeareth in the Prophesies of Haggai, where the people fell to build their own houses, and left the house of the Lord desolate, & therefore the Prophet saith, Is it time for your selues to dwell in your seeled houses, [...] and this house lie waste? What was it that preuailed with our first Parents in the Garden, to entice thē from God, and to hearken to the tentations of the diuell,Gen. 3, 3, 4. but hoping for honour and aduancement in a better condition? This bayte was laide before Moses in Pharaohs Court, he was tempted with dignities, allured with delights, prouoked with profits: he had laid before him the glory of a kingdome, the pleasures of the Court, and the treasures of Egypt:Heb. 11, 24.25, 26. yet he preferred the suffering of aduersity, the shame of the Crosse, the fellowship and communion of Saints, that so he might be receiued into the bosome of the Church. Thus we see, that the loue of the world. & the things of this world, drew this Sorcerer away from vpright & iust dealing If honour had bene offered vnto him alone, or riches alone, if they had come seuerally vnto him, they had bene of great force; but coming ioyntly together, and rushing vpon him as an armed man, they are more forcible and powerfull to preuaile with him.
The Reasons are to be wisely waighed of Reason 1 vs, to gaine our affections to imbrace the Doctrine before deliuered. First, the setting of the heart vpon the loue of riches, is the beginning of all euils, and the fountaine frō whence sundry mischiefes do proceed, & is auaileable to draw from all good, into all euill. This the Apostle vrgeth, 1 Tim. 6, 9, 10. They that will be rich, fall into tentations and snares, and into many foolish and noisome lusts, which drowne men in perdition and destruction: for the desire of money is the roote of all euill, which while some lusted after, they erred from the faith, and pierced themselues through with many sorrowes. Where Paul teacheth, That there is no euill which couetousnesse cannot bring foorth. It is a monster of many heads, and a fruitfull mother of many bad children. From hence oftentimes come hatred, contention, enuy, vnthankfulnes, treasons, treacheries, periury, poysoning, deceit, couzenage, oppression, and what not? It bringeth in, as a violent streame, contempt of God, & it turneth God into an abhominable Idoll. It worketh a wretched trust in earthly possessions & treasures, more then in the liuing God. It is a bottomlesse pit of all iniquity.
Secondly, there is a contrariety betweene Reason 2 God and the world, and they draw contrary wayes, there is no affinity or agreement betweene them. This Christ our S [...]ui [...]ur setteth downe, No man can serue two masters, for either he shall hate the one, and loue the other, or else hee shall leane to the one, and despise the other, yee cannot serue God and riches. Mat. 6, 24. Heereunto cometh the exhortation of the Apostle Iohn, 1 Iohn 2, 15.
The vses are now to bee thought and entred Ʋse 1 vpon. First, consider from hence the dangerous estate of the men of this world how hard it is for them to enioy eternall life and to enter into the kingdome of heauen See therefore, how riches are often reserued to the hurt of the possessors, & wrack of the owners thereof. Many seeking to enri [...]h themselues, and to scrape much together for th [...] [Page 894] posterities, do lose the fauour of GOD, the quiet peace of a good conscience, and heape to themselues wrath against the day of wrath. This the Apostle Iames leadeth vs to consider, Chap. 5, 1.2, 3. Goe too now ye rich men: Weepe and howle for your miseries that shall come vpon you: your riches are corrupt, and your Garments are moth-eaten, your gold and siluer is cankered, and the rust of them shall be a witnesse against you, and shall eate your flesh as it were fire: ye haue heaped vp treasures for the last dayes. If therefore outward things pull away from God, & hinder the duties of godlinesse, then assuredly men whose heart is glued vnto them, and gouerned by them (they being made their chiefe treasures, and the god of their hope) cannot yeeld to the power of godlinesse, but by a speciall and extraordinary worke of God in their hearts.
True it is, they may hold the profession, they may receiue baptisme, they may partake of the Lords Supper, they may heare y word, they may hold saluation by Christ alone; yet vnlesse they feele a peculiar sanctifying grace of Gods Spirit, they shall finde an hard entrance into life, and the way leading vnto the kingdome of heauen, hedged & stopped vp. This our Sauiour teacheth his disciples, vpon the occasion of the yong mans sorrowfull departure from him, hauing great possessions, Matth. 19, 23, 24. Verily I say vnto you, That a rich man shall hardly enter into the Kingdome of heauen: It is easier for a Camel to go through the eye of a Needle, then for a rich man to enter into the kingdome of God. Wherefore, it behoueth all rich men that haue this worldes good to pray vnto God (beeing compassed with such dangers, and clogged with such cares) to gouerne them by his Spirit, and to preserue thē, that they bee not ouercome with the tentations of the world, and to teach them what it is to abound, Phil. 4, 12. which is farre harder to know and practise, then to learne what it is to want.
Ʋse 2 Secondly, seeing honors and riches choke good things, follow not them that walk that way, and be not drawne away by the euil examples of others, but follow the examples of the godly, according to the exhortation of the Apostle Phil. 3, 17, 18, 19. Many walke, of whom I haue told you often, and now tell you weeping, that they are the enemies of the crosse of Christ, whose end is damnation, whose god is their belly, and whose glory is their shame, which minde earthly things. Hereupon followeth the vse before remembred; Brethren, be followers of mee, and looke on them which walke so, as yee haue vs for an ensample. How many bee there in the Church, that liue of the Gospel, and therefore in reason s [...]ould preach the Gospel, who cor [...]upt their owne consciences, and wound their owne soules by hunting after promotion and [...]ignity, who for money sell their master with Iudas and are carried away af [...]er the wages of iniquity with Balaam, and gape after gaine onely like hyrelings, who ioyne Liuing to liuing, as it were, house to house, and fielde to field; eating the fat, and cloathing themselues with the wooll, But they strengthen not the weake, they heale not the sicke, they binde not vppe the broken, they seeke not that which is lost, they raise not such as are fallen. Woe be vnto such ydle sheepheards that feede themselues: Should not the sheepheards feede the flockes? Ezek. 34, 2, 3, 4. Let not vs walke after such examples, which in the iust iudgement of God, are reserued to death & shame: who albeit they regard their pleasures aboue all, yet as they walke inordinately, so the things they reioyce in, shall bee their confusion: but let vs propound to our selues the examples of the godly, for our instruction and imitation in wel-doing, Heb. 6, 12. That we be not slothfull, but followers of them which through faith and patience inherit the promises.
Lastly, let vs not be immoderately carefull Vse for them. The more carefull wee are for these things, the more carelesse wee are in better things. The more our affections are set on the earth, the lesse care we haue of heauen & immortality. It is no profit to winne the whole world with the losse of our owne soules. It is an incomparable losse, greater then the losse of a kingdome. Iob had a great losse, when he lost his Sheepe and Asses, his Oxen and Camels, his Seruants and his Children, Iob 1, 14.15. But all this is scarse to bee mentioned or spoken of, beeing compared and layde in the ballance with the losse of the soule. Let vs therefore be contented, and rest satisfied with the estate wherein God hath set vs. A little with a good conscience, and with peace, is better then a stalled Oxe, Prou. 15, 17. Godlynesse is great gaine with contentation, 1 Tim. 6, 6. Let vs vse this world as though we vsed it not, 1. Cor. 7, 31. All is vanity, nay misery, if we depart not hence in the feare and fauour of God. Let vs so liue, that in life and death wee may be the Lords. Affect not onely or chiefly the things of this life, but let vs haue before vs the example of Lots wife, made vnto vs as a fearefull spectacle and terrible monument of carnall and carefull thoughts, whose hart was wholly set vpon those things which shee left behinde, and therefore was turned into a pillar of salt. We are borne againe vnto a better life. If a Princes children should giue themselues to base courses, to follow Faires and Markets, pitching vp their standings, and selling pins and poynts like Pedlers and pettie Chapmen, would not all men thinke it a great reproach and h [...]gh disgrace to their estate, being royally descended, and borne to a Kingdome? Wee are the sonnes and daughters of almighty God, the King of kings, and Lord of lords, and it is his pleasure to appoint vs heyres vnto a Kingdom. Luke 12, 32. We are a chosen generation, a royal Priesthood Reu. 1, 6. an holy nation, 1 Pet. 2, 9. a people set at liberty, that we should shew forth the vertues [Page 895] of him that hath called vs out of darknesse into this maruellous light. Shall we then being Kings children, and borne to inherit a kingdome not of this world, but of the worlde to come, so much debase our selues as alwayes to looke downward, and go poring and stooping to the earth like bruite beastes, and not cast our eyes vpward like men, made after the likenesse and similitude of God? Let vs seeke those things which are aboue, Col. 3, ver. 1, 2. wher Christ sitteth at the right hand of God; let vs set our affections on things which are altogether aboue, and not on things which are heere beneath vpon the earth. It is vnfit for our calling and holy profession, euermore to haue our hand on our halfe-peny, making gaine to be godlinesse, and our belly our god, wholly minding earthly & transitory things. Let our conuersation be in heauen, Phil. 3, 20 and from thence looke for a Sauiour, to chāge our fraile and mortall bodies, and to make them like to his glorious body: wee are free denizens of that City made without hands, whose builder and maker is God, & therefore let vs not spend all our dayes in vanity, and waste our yeeres in folly, Math. 6, 25, 33. nor be excessiuely carefull what to eate, or what to put on: but haue our conuersation without couetousnesse, and first of all seek ye kingdome of God and his righteousnes.
Verse 20. [Forasmuch as men are come to call thee, rise vp and go with them.] These words containe an ironicall concession, not a plaine approbation: a figuratiue tanting, not a simple allowing of his iourny, or a giuing of him liberty to depart. As if the Lord should haue sayd: If being warned of mee thou wilt take no warning, but art resolued what to do, and standest firme in thine heart to be gone; goe too, proceed in thy purpose, and walke in the waies of thine heart, but know, that thou makest hast to thine owne confusion, and that all thine endeuors shall turne to thy destruction. Thus we see God reproueth him by a tant, because hee rested not in the will of God before deliuered vnto him, and vttered in a plain maner. Thus, when as men receiue not the loue of the truth that they may be saued, God sendeth them strong delusions that they might be seduced and deceiued. Heereby we learne, That all reprouing of sinne and of sinners by way of tanting, [...]. [...]ing [...] ar [...] in [...] vn [...] is not vnlawful, and vnbeseeming the profession of godlinesse. All iest [...]ng and mocking are not forbidden to bee vsed & practised of the godly. This we see by the example of the Lord himselfe, Iudg. 10, 14. Goe and cry vnto the gods which yee haue chosen, let them saue you in the time of your tribulation. Thus Moses speaketh to the people, Deut. 32, 37, 38. Where are their gods, their mighty gods in whom they trusted? Let them rise vp and help you, let them be your refuge. The like we see in Iob, vexed vniustly, and censured rashly by his friends, when he sayth, Iob 12, 12. Indeede because that yee are the people onely, wisedome must dye with you. So the Prophet Esay speaketh to the enemies of the Church, Esay. 8, 9. Gather together on heapes O ye people, and ye shal be broken in pieces, g [...]rd your selues, take counsell together, pronounce a decree yet it shal not stand. Thus the Prophet dealeth with Amaziah, 2 Chron. 25, 7, 8. Let not the army of Israel goe with thee, for the Lord is not with Israel: if not, go thou out, make thy selfe strong to the battell, but God shall make thee fall downe before the enemy, for GOD hath power to helpe, and to cast downe. And if we would farther see the warrant of this practise in reprouing, we haue examples of it in Christ our Sauiour, when he sayd to Iudas, That thou doest, do quickly, Iohn 13, 27. And when hee spake to his disciples,Matth. 26, 45. Sleepe henceforth & take your rest: behold, the houre is at hand, and the son of man is giuen into the hands of sinners. Al which examples, in the olde and new Testament, of God, of the Prophets, of Christ, and other holy men, serue to teach vs, that all reproouing of sinne by sharpe tants, is not vnlawfull and vnwarrantable.
The Reasons iustifying this practise, are: Reason 1 First, to make Idolaters and wicked men, to see their sinnes, and the greatnesse of them, to moue them to repentance, and to come out of them, to bring them to bee ashamed of theyr offences, and so to mooue them to turne vnto God. This the Prophet Esay vrgeth, chap. 46, 6, 7. They draw gold out of the bag, and weigh siluer in the ballance, and hire a Goldsmith to make a god of it, and they bow downe and worship it: they beare it vpon their shoulders, they carry & set him in his place, so doth he stand and cannot remooue from his place, though one cry vnto him, yet he cannot answer, nor deliuer him out of his tribulation: Remember this, and be ashamed, bring it again to minde, O you transgressors. This then is one reason why the holy Ghost reproueth and reprocheth in a deriding maner, to bring offenders to true wisedom and to open their eies which are blinded, that they see nothing.
Secondly, an holy deriding may bee vsed Reason 2 to disgrace and discountenance sin, and to set it out in his colours. For, when it is magnified among the sonnes of men, & followed with all greedinesse, the seruants of God must vncouer, and vncase it and lay it open, that others may eschew it. Thus we see the prophet Eliah dealeth with the Priests of Baal, he scoffeth at their simplicity, he derideth their folly, and in an holy manner triumpheth ouer their vanity, when he saith, 1 Kings 18, 28. Crie a loud, for he is a god; either he talketh, or pursueth his enemies, or is in his iourney, or it may bee that he sleepeth, and must be awaked. Where he doth not stirre them vp to their Idolatry and idolatrous worship of Baal, nor allow their superstitious prayers, but mocketh at their madnesse, to disgrace their wickednesse, and to reproach their falling from the true God.
The Vses are to bee considered in the next Vse 1 place. First, this teacheth, that the Minister: [Page 896] of the word, may in their teaching vse this figure when they deale with an obstinate people, and reproue obstinate offenders. True it is, the man of God should be patient toward all men, 2 Tim. 2, 25: suffering the euill, instructing the ignorant, and waiting for the repentance of such as are falne: but when they refuse to hearken or pull away their shoulder, and stop their eares, and make their harts as an Adamant stone, it is both lawfull & requisit after a sort to insult ouer them, not that their persons should be scorned and contemned, but that their prophanenesse should bee corrected and amended.
Thus doth Salomon deale, Eccl. 11, 9, when hee hath to deale with proude and insolent young men, that thinke themselues priuiledged by their age, to runne riot with all greedinesse, and without all controllment, Reioyce O yong man in thy youth, and let thy heart cheare thee in the daies of thy youth, and walke in the wayes of thine heart, and in the sight of thine eies; but know that for all these things God will bring thee to iudgement. This we see practised by the Apostle, 1 Cor. 24, 38. If any man be ignorant, let him be ignorant. And the Apostle Iohn speaketh after the same manner, Reuel. 22, 11. He that is vniust, let him be vniust still: and hee that is filthy, let him be filthy still. Whereby we see, that the Spirit of God doeth not giue leaue, neyther doth encourage, or command men to be filthy or vniust; but seeing them in a setled rage and wilfull course, obstinately bent and resolued to go forward, that they will not be hindred, nor hearken vnto any wholesome counsell, he telleth them they may proceede, but they shall smart for it in the end. If the Ministers in the zeale of Gods Spirit, treade in these steps, & follow the example of God, of Christ, of the Prophets and Apostles, they haue a faire warrant set before them, & cannot bee reprooued for this imitation. They may say vnto the stubborne and stiffe-necked contemners of the word, If ye will needes be ignorant, be ignorant still, but God wil finde you out in your blindnesse and ignorance. If yee haue the light, and yet will willingly and wilfully shut your eyes, go forward, yet God wil open them in the day of his visitation, that ye shall see your owne misery. If ye haue the bread of life, and foode of saluation brought vnto you, and yet ye will needs sterue and famish, what remedy? Pine away your soules, and sterue them: but know, that it will be bitter in the l [...]tter end.
Vse 2 Secondly, seeing this scoffing at euill is lawfull, let men take heede they deserue not thus to be dealt withall. When wee haue the word of God in all meeknesse and gentlenes, with all patience and long suffering offered vnto vs, let vs rest in it, and not reiect it from vs, let vs beleeue it, and obey it, and grow euery day from faith to faith. When Micaiah the Prophet saw Ahab addicted to flatterers and false informers (two very dangerous plagues to Princes) hee iudged him not worthy to haue the truth reuealed vnto him, and therefore in derision he sayth vnto him, Go vp and prosper, and the Lord shall deliuer it into the hand of the King, 2 Kings 22, 15. It is a greeuous thing to be scorned and derided, and we hardly brooke that indignity. If then, wee would not be so roughly and tantingly handled in the ministery of the world, let vs heare the voyce of God while it is called to day, lest being hardned through the deceitfulnesse of sinne, the Lord be compelled so to deale with vs. It is vsed for our benefit and saluation, albeit it be bitter and sharpe. But many times bitter things be most wholesome and healthfull. And this answereth the obiection of carnall men, when they are admonished to turne to the Lord with all their hearts, to attend to the ministery of the word, and to walke before the Lord with a perfect minde; they answer, If I shall come to bee a professor, and make profession of the word, I shall be mocked, euery one will deride and flout at mee; I shall be a laughing stocke to the world, I shal become a Prouerbe vnto them, and the drunkards will sing songs against me. But choose whether thou wilt indure a reproch here for a season, or be mocked of the Lord for euer. It is better for thee here to suffer affliction with the people of God, then to haue the Lord scorne thy folly for euer. Therefore, the wise man teacheth vs this doctrine, Prou. 1, 25, 26. Because ye refused my counsell, and would none of my correction, I will also laugh at your destruction, and mocke when your feare commeth. And the Prophet Dauid declareth, that when the wicked band themselues against the Lord, and against Christ, Hee that dwelleth in the Heauens shall laugh, the Lord shall haue them in derision, Psal. 2, 3, 4.
True it is, this is spoken according to our capacity and vnderstanding: not that there is any disposition of laughing, or affection of scorning in God, but he leaueth men in their miseries, and maketh them oftentimes a mocking stocke to the world. They shall haue no comfort from his presence, he shall reioyce in the day of their calamity, which shall bee to them as bitter as death, and as hard to be born as hell it selfe.
Lastly,Vse heereby a doore is not set open to fleering and flouting one of another, which proceedeth from the scum and froth of many mens wits. For, as all deriding is not vnlawfull, so all taunting is not lawfull. Wherefore, whatsoeuer mocking proceedeth from the gall of our hearts, from the contempt of our brethren, from pride, disdain, lightnesse, bitternesse, biting, disgracing, and reproaching of others, cannot stand with our holy profession, but is a fruite of the flesh, & a corruption of the old man, which must bee pulled vppe. Therefore the Apostle writing to the Ephesians, and instructing them to walke in loue, as Christ hath loued vs, saith,Ephes. [...] Fornication and all [Page 897] vncleannesse, or couetousnesse, let them not be once named among you as it becommeth Saints, neyther filthinesse, neither foolish talking; neither iesting, which are things not comely, but rather giuing of thankes. Where hee doth not simply forbid all mirth and iesting, but the peeuish humour of many men that delight in iesting and gibing against others, who regard not what iests they breake vpon their brethren, so they may reuenge their owne malice, and disgorge the venome of their owne hearts. These men seek to build vp their owne names by the ruine of others, and desire to grace themselues by the disgrace of others. Such persons may wel be in loue with their owne wits, but all discreete men may espy the want of much wisedome in them. This biting and bitternesse one toward another cannot stand with our calling, to the truth and profession of the faith. We haue not so learned Iesus Christ. We must account the good name of our brethren, as their chiefest Iewell. The credite and reputation of many men is as their chiefest Iewell. Therefore the wise man saith, Prou. 22, 1. A good name is to be chosen aboue great riches, and louing fauour is aboue Siluer and Gold. Eccles. 7, 4. Wherefore, let no man thinke to raise himselfe by the fall of others, or to gaine estimation to himselfe by the discredit and defamation of other men.
[But onely what thing I say vnto thee, that shalt thou do.] In the [...]e wordes, God before hand instructeth and informeth Balaam what shall be the euent and issue of all his desires, namely, that howsoeuer hee coueted to curse the people of God, and so to earne his wages and hire by the practise of wickednesse; yet hee should be compelled and constrained against his will, to wish the flourishing estate of the Church, and to pronounce the blessing with his owne mouth. Howsoeuer therefore hee were maliciously bent, and carried with extreme fury and frenzy against the godly, yet God declareth that all his rage should turne to the good of the Church, and his tongue should vary from his heart. Hereby we learn, That the malice of the wicked, [...]. [...]e of [...]d [...] at [...] re [...]. how great soeuer it bee, is limited and restrained. Albeit the enemies of the Church be oftentimes suffered to proceed and preuaile, and to lay very great afflictions on the seruants of God, yet al their power is stinted and determined, & they can proceede no further then God suffereth and permitteth. This trueth is taught vs in sundry Scriptures for our instruction. When Laban intended euill against Iacob, God appeared vnto him, and sayd, Gen. 31, 24 Take heede that thou speake not vnto Iacob ought saue good: and Iacob telleth him, that except the God of his father, the God of Abraham and the fear of Isaac had bene with him, he would haue sent him away empty; but God beheld his tribulation, and the labour of his hands, and rebuked him yesternight. When Pharaoh and the Egyptians pursued after Israel with horses and Chariots, and sought their vtter destruction, God fought for his people while they stood still and held their peace, Exod. 14, 25. This is it which our Sauiour signified when ye Pharisies sayd vnto him, Luke 13, 32, 33. Depart and go hence, for Herod will kill thee, Then hee sayd vnto them, Go ye and tell that fox, Behold, I cast out diuels, and will heale still to day and to morrow, and the third day I shall be perfected: neuerthelesse, I must walke to day, and to morrow, for it cannot be that a Prophet should perish out of Ierusalem. So Isaiah comforteth the messengers of Hezekiah against the blasphemies of Sancherib, against the dangers of the city, and against his rayling on and reproaching the liuing God, 2 Kin. 19, 6, 7. So shall ye say to your master, Thus saith the Lord, Esay 37, 26. Be not afraid of the words which thou hast heard, Behold I will send a blast vpon him, and he shall heare a noise, and returne to his owne land, because hee hath raged against me, and his tumult is come vp into my ears, therefore I will put my hooke in his nostrils & my bridle in his lips, and I will bring him back againe the same way he came. All these things teach vs the truth of that doctrine which wee haue in hand, namely, that howsoeuer the vngodly rage and fret against the church of God, yet their malice and madnesse is limited, and the time of the continuance thereof appointed of God.
The reasons to confirme our faith farther Reason 1 in this point are these. First, the prouidence of God ruleth all things in heauen and earth, the least and smallest things are ordained and ordered by him, nothing falleth out by chāce, neither is whirled about in the wheele of fortune. The Birds fall not to the ground, the haires fall not from our heads without the will of our heauenly Father, Matth. 10, verse 30. Howsoeuer therefore the enemies of the Church doe take crafty counsels, and make bloody decrees against the peace and prosperity thereof, yet they can doe no more then God hath concluded, and then he hath in his purpose determined. This the Apostles acknowledge, Actes 4. verse 2 [...], in their prayer to God: Doubtlesse against thine holy Sonne Iesus, whom thou hast anno [...]nted, both Herod and Pontius Pilate, with the Gentiles and the people of Israel gathered thē selues together, to doe whatsoeuer thine hand and thy counsell hath determined before to bee done. They cannot satisfie th [...]ir owne lusts, nor accomplish the desseignes of their owne hearts, their rage is restrained as with a bit and bridle, that it should not hurt the people of God.
Againe, maruell not that the course of wicked Reason 2 men is stopped by the hand of God, for the diuels are limited, and all the power of darkenesse is curbed, so as the gates of hell shall not preuaile against the church. We see this in Iob 1, 12. & 2, 6. hee could not slay his seruants with the sword, burne vp his sheepe with fire, spoile him of his Camels by Robbers, destroy his children with windes, and [Page 898] touch his person with boyles, before the Lord had saide vnto him, Loe all that hee hath is in thine hand, but saue his life. Likewise when the Lord Iesus dispossessed the two possessed with diuels which came out of the graues very fierce, so that no man might goe by that way, Matth. 8, 31: the diuels could not enter into the heard of Swine, before they had besought him to suffer them to enter into them: so that wee may bee assured, that howsoeuer they be bloody spirits, and greedy to hurt, yet their tyranny is bound vp, beeing compassed within the listes and limites of the power of God, and inclosed within the circle of his iurisdiction, that they cannot annoy such as are created after the image of God, and redeemed with the blood of Christ, without the diuine permission. For, the Prince of this world is iudged, and cast out, Iohn 12, 31. and 16, 11. his weapons are taken from him, & the spoils diuided, his workes are dissolued and loosed, his head is bruised and broken.
Vse 1 The vses of this Doctrine minister great comfort and instruction vnto vs. First, we learne from hence to acknowledge the infinit power of God aboue all earthly power that is in flesh and blood. True it is, the rage of the enemies is great, and the gates of hell are set wide open against ye church of God, yet they cannot preuaile or haue the vpper hand, for God is with vs, his power is manifested, and his malice is abridged. It hath alwayes beene an hard matter for men to stay in dangers and feare; the remnants of infidelity and the dregs of distrust, doe rest and remaine in the best men. The trueth and omnipotency of God is hardly yeelded and consented vnto, as appeareth in the example of Moses & Aaron, Num. 20, 12.Psal. 106, 33. They beleeued not God to sanctifie him in the presence of the children of Israel, but spake vnaduisedly with their lips. The like we see in the siedge of Samaria, when the Lord promised, that to morrow that time should bee great plenty of Barley and fine flower to bee solde, a Prince answered and saide, 2 Kinges 7, 2. Though the Lord would make windowes in the heauen, could this thing come to passe? This appeareth in Zachary, Luke 1, 18. when God promised him a sonne in his old age, he saide, How can this thing be? And whereby shal I know this? When the Israelites were pursued & ouertaken by the hoast of the Egyptians, and were in present danger of death, they wer so [...]e afraid, and forgate the power of God, able to deliuer them. So the experience of our owne hearts in all dangers and difficulties, that ordinarily fall vpon vs, [...] doth tell vs how hard it is to rest vpon God, as an all-sufficient helper in time of neede. We distrust Gods promises, and feare in euery euill that he wil not or cannot succour vs. Forasmuch therefore as we are priuy to our owne corruptions, being readie to thinke our helpe and deliuerance to be vnpossible, let vs in all troubles build on Gods power, as on a firme rocke and sure foundation, that can neuer be remoued.
Secondly, hereby we haue a great comfort in our troubles and sufferings, to consider the strong hand of God preuayling ouer them that do insult and triumph ouer the Church. The yeeres and dayes, the very houres & moments of time touching the Churches afflictions are determined of God, so that the vngodly shall rage but their time. This is it which God speaketh to Abraham, Gene. 15, 13. That his seede should bee a stranger in a Land that is not theirs, foure hundred yeeres, and shall serue them. Thus when the people of Israel were carried into Babylon, The daies of their captiuity are determined to be seuenty yeares, Ier. 25, 11, 12, & 29, 10. When Pilate the Lieutenant of the Romanes, and Iudge of Iudea had sayde vnto Christ, Iohn 19, 10, 11. Knowst thou not that I haue power to crucifie thee, and haue power to loose thee? Iesus answered, Thou couldest haue no power at all against me, except it were giuen thee from aboue. Let vs therefore goe constantly forward in our vocation, to do our duties, to speake freely in the middest of the enemies, though they do heare vs & sit among vs. This we see to haue bene the behauiour of Christ, Iohn 8, 20, 21. These things spake Iesus in the treasury as he taught in the Temple, and no man laide hands on him, for his houre was not yet come. Where we see, the place, the persons, the time, seemed to fauour his enemies: yet hee taught boldly, and preached openly amongst them. This example must bee our imitation. Though we liue among many dangers, & are inclosed with a thousand deaths, yet we must know that we are protected, regarded, & defended of God, we are by his right hand made able to stand, when so many deuices of the vngodly assault vs, and so many hornes of the wicked push at vs to ouerthrow vs. It is an admirable and maruellous thing, considering the enemies of the Church and Gospell (both open and secret, professed and close, knowne aduersaries, and close brethren, all mischeeuous, hauing also such men and meanes to worke their malice) that any Church continueth in the world, being as a little flock among many wolues. Wherfore, if there be any light of the Spirit of God in vs, the consideration of this, that their rage is determined, must giue courage and constancy both to vs that be teachers, and to you that be hearers, and worke in vs all assurance of helpe and assistance, to come from the highest heauens.
Thirdly, this doctrine is a great terrour to Ʋse the wicked persecutors and malicious enemies, to consider their estate, and to remember their condition, that they cannot do what they list, but what God will, they cannot execute wh [...] they please, but what pleaseth God. This limitation of their rage & abridgement of their doings, is sufficient to dane their hearts, and to pull them backe from fighting against God. If they could prolong their daies and double their strength, as they can increase [Page 899] their malice, and double their deuices, they might haue some cause to insult and triumph ouer the faithfull. But seeing they are stinted as the hireling that hath his taske shared out vnto him, it serueth notably to abate theyr pride, to asswage their malice, & to confound their deuices and enterprizes against the seruants of God. They are not their owne men, they are not free and at their owne libertie, God holdeth them in, and tyeth them short, that they cannot rage and reigne at their own pleasure. Herod and Pontius Pilate, the Gentiles and the Iewes, [...] could doe no more then God had determined. Let all the vngodly remember this doctrine, and consider it in their hearts, it will be a notable bridle to restraine them from all euill practises, and to stoppe the course of their corrupt purposes. They cannot preuaile ouer the Saints of God, albeit for a time they haue the vpper hand. The time shal come when they must giue an account of all their workes.
Lastly, seeing the times of the enemies Vse 4 preuailing bee set, let vs not feare the faces of men, they can but run the race that God hath set them, albeit they rush forward like blinde men, and thinke themselues able to do great things, yet their power is subiect to an higher power, and their malice shall quickly haue an end [...]. If a Prince should encourage any of his poore subiects against the might and oppression of any of his Nobles, and say [...] vnto him; Feare not his feare, I will be thy defence and protection, I will stand betweene thee & danger, he shall do thee no harme: would not this make him ioyfull, and banish all feare from him of being ouer-borne and ouer-matched by his might? But this is our case and condition lying vnder the crosse, afflicted of enemies, and persecuted for our profession: the Lord hath promised to beare vs out, and to bee a buckler round about vs. If then the Lord be our light, and our saluation, whom shall we feare? If the Lord be the strength of our life, of whom shall we be afraid? Psal. 27, 1. Therefore, Christ Iesus comforting and imboldning his disciples against dangers to come, Matth. 10, 25, 26, 28, 31. & forewarning them that they should be deliuered vp to the Councels, bee scourged in the Synagogues, be brought before Gouernors, and bee hated of all men for his names sake, exhorteth them to patience & courage; I care them not, for there is nothing couered that shall not be disclosed; nor hid, that shall not be knowne: Feare ye not them that kill the body, & are not able to kill the soule: but rather feare him which is able to destroy both soule and body in hell. We are safe vnder Gods shield, they cannot cut off one houre of our life, they cannot shorten one moment of our time. But God will cut them off when it pleaseth him, & will stop them at a sodaine, that they shal proceed no further. This is that which was layde before the Church of the Smyrnians, to asswage their sorrow, Reuelat. 2, 10, Feare none of those things which thou shalt suffer: Behold it shall come to passe, that the diuell shall cast some of you into prison, that ye may be tryed, &c.
12 But the wrath of God was kindled because he went: and the Angell of the Lord stoode in the way to be against him as he rode vpon his Asse, & his two seruants were with him.
23 And when the Asse saw the Angel of the Lord stand in the way, and his sword drawne in his hand, the Asse turned out of the way, and went into the field: but Balaam smote the Asse to turne her into the way.
24 Againe, the Angel of the Lord stoode in a path of the vineyards, hauing a wall on the one side and a wall on the other.
25 And when the Asse saw the Angel of the Lord, she thrust her selfe vnto the wall, and dashed Balaams foot against the wall: Wherefore he smote her againe.
26 Then the Angel of the Lord went further, and stood in a narrow place, where was no way to turne either to the right hand, or to the left.
27 And when the Asse saw the Angel of the Lord, she lay downe vnder Balaam: therefore Balaam was very wroth, and smote the Asse with a staffe.
28 Then the Lord opened the Mouth of the Asse, and shee saide vnto Balaam, What haue I done vnto thee, that thou hast smitten mee now three times.
29 And Balaam saide vnto the Asse, Because thou hast mocked mee, I would there were a sword in mine hand, for now would I kill thee.
30 And the Asse saide vnto Balaam, Am not I thine Asse which thou hast ridden vpon since the first time vnto this day? Haue I vsed at any time to do thus vnto thee? Who said, Nay.
31 Then the Lord opened the eyes of Balaam, and hee saw the Angel of the Lord standing in the way with his sword drawne in his hand. Then hee bowed himselfe, and fell flat on his face.
32 Then the Angel of the Lord said vnto him, Wherfore hast thou smitten thine asse three times? Behold, I came out to withstand thee, because thy way is not straight before me.
33 But the asse saw me, and turned from me now three times, or else if she had not turned from mee, surely I had euen now slaine thee, and saued her aliue.
24 Then Balaam saide vnto the Angel of the Lord, I haue sinned: for I wist not that thou stoodest in the way against me: now therefore if it displease thee, I will turne home againe.
35 But the Angel said vnto Balaam, Go with the men, but what I say vnto thee, that onely shalt thou speake. So Balaam went with the Princes of Balak.
In the words going before, we haue seen the departure of Balaam with the Princes: Now, we are to consider what befell him in the way in these words, and what entertainment hee [Page 900] had at the kings hands, when hee came to his iournies end, in the words following, to the end of the Chapter. Touching the former point, we see the wrath of God breaketh out and proceedeth against him for his going. For this iourny being vndertaken with a resolute purpose to curse the people, as Moses testifyeth, Deut. 23, 5. hoping to preuaile with God to haue his consent; we see how God setteth himselfe against him, and reproueth him two wayes: first, by the Asse, and afterwards by the Angel: and yet in the end sendeth him away to those his masters that had hired him.
Obiect. But heere the question may be asked, Why God was angry? and wherfore his wrath was kindled against him, seeing hee had granted him leaue before, saying; Rise vp, and goe with them? if then God consented to his departing, why is he offended with his going? Answer. I answer, God did neuer simply allow and approoue of his iourney, but Balaam through ambition & couetousnesse rushing into euil, & not hearkning to the voice of God restraining him, hee permitteth many things which he doeth not approue, and granteth the petitions of men, sometimes in wrath and indignation, as when hee gaue the people flesh in the wildernesse, and set ouer them a King after the manner of the Nations round about them, Numb. 11, 12. So we haue shewed before, how God ironically taunteth and derideth the importunity of this sorcerer, but neuer gaue his consent and approbation vnto his wicked intent; and therefore the iudgement of God attended vpon him as a Sergeant to arrest him as he sate on his beast, and as his two seruants wayted vpon him. For to the end he might bee the better accepted of the King, and respected in his diuination, the cunning man goeth with his two men to attend vpon his worship. The true Prophets of God (as we reade in the holy history) had but one man, as Gehazi serued Elisha, 2 Kin. 3, 11. & Elisha poured water on the hands of Eliah, 2 King, 5, 20. & 6, 17. so Baruch was ye seruant of Ieremy, Ier. 32, 12. & Ioshua of Moses. Exod. 24, 23. Nu. 11, 28. Deut. 1, [...]8. But this false Prophet is attēded with his two seruants, whose praise and estimation was from men, & not of God.
Now the wrath of God appeareth against him two wayes, and both miraculous and extraordinary. For first, hee is conuinced by the dumb beast that bare him, who had more wit then the wizard that rod vpon her. Therefore the Apostle teacheth vs, 2 Pet. 2, 15, 16. That because he loued the wages of vnrighteousnesse, hee was rebuked for his iniquity, for the dumbe beast speaking with mans voice forbad the foolishnesse of the Prophet. Secondly, he is reproued of ye Angel of God, who was ready to smite him, & to destroy him for his iniquity. Touching the first point, the Spirit of God setteth downe three maruellous things to be thought vpon of vs; the quicknesse of her sight, the speech of her tongue, and the discourse of reason, or ye communication betweene her and her master. The sharpnes of her eye is first of al noted as strāge in that beast, who saw that which Balaam could not see. The Asse by nature is dull and heauy, slow and sluggish by kind aboue euery beast of the field, both slow paced, and dimme sighted: therfore where as she saw the Angel, her eyes must of necessity be opened of God, and endued with force aboue the course of hir nature; so that when the Angel stoode armed in the way three times with his drawn sword to smite Balaam, she three times auoided the stroke by declining out of the way, & at ye third time saued her master by sinking down vnder the burthen: and yet for hir good seruice was three times smitten with the staffe in his hand. And as God opened her eyes, so also he opened her mouth, which is a wonderfull miracle aboue nature; and gaue her power to speake, which is a peculiar preheminence of mankind. True it is, God hath giuen many giftes to the vnreasonable creatures, wherein also they excell man; yet to none hath he giuen the vse of speech and benefit of language but vnto man onely, among all the workes of his hands. And as he gaue her the vse of the tongue to speake with mans voyce, so he gaue her the benefit of reason, to speake with vnderstanding. For she discourseth as a reasonable creature, and sheweth forth the Art of concluding from many particulars, cleering her selfe of present blame by her by-past actions, and appealing to him as a witnesse and iudge in that matter. Where she reasoneth after this manner:
If I haue done thee from the first time I came into thy possession hitherto faithfull seruice, then am I at this present faultlesse:
But I haue hitherto serued thee faithfully,
Therefore, I haue not at this present mocked thee.
The assumption is prooued and confirmed by an humane testimony, for she appealeth to Balaam to speake his conscience what he had euer found in her. And albeit God stirred vp the Asse to be his schoolemistris, & wrought a wonder to checke him to his face, yet the wretch is not moued at the matter, nor stirred vp at the miracle to lay his hand on his mouth and giue glory to God, but bursteth with anger, threatneth with words, and striketh her with a staffe, & recompenceth euill for good. He chafeth and fretteth that the asse had mocked him: he considereth the fact of the asse, but marketh not his owne fault, which was farre worse, who had mocked with God. For ye authority of God is greater ouer man, then of man ouer his beast: and there is a greater difference and disproportion between the Creator and the creature, then is between creature and creature. There is greater equality between man & beast, between the worke & the workman, betweene the potter and the clay betweene the saw and him that moueth it, betweene the Axe and him that heweth with it: then is betweene man whose breath is in his nostrils, and the eternall God, who is euen a [Page 901] consuming fire. For euery creature is finite, God is infinite, between which is no equality or proportion: so that the asse deserued not to be smitten of the man, but the man deserued to be striken of God, as the Angel witnesseth.
[...].But how could the Asse speake? or how could a bruite beast, which is without reason, as the Apostle teacheth, discourse and conclude? Or where learned she the art of Logick, which is nothing else but the art of vsing reason, teaching to inuent arguments, and then dispose them in order with good iudgement? This seemeth to minister matter to Atheists and Libertines to deride all Religion, and to scoffe at the Scriptures, taking occasion at this and other like places. For when they heare that an Asse could speake and reason the case with her master, they beleeue it no more then one of Esopes Fables, or a strange tale out of Ouids Metamorphosis, where trees, and birds, and beasts are made to speake. I answere, touching our selues that are nourished in the bosome of the Church, and bene instructed in the Gospel of Christ, and trained vp in the schoole of the Prophets, it is sufficient for our faith and staying vp our consciences in the truth, to know that which Moses mentioneth verse 28. the Lord opened the mouth of the Asse, the which was as easie for him to do, as to giue vs reason and reasonable soules at the first. For when thou hearest that GOD opened the Asses mouth, it is as much as if it had bene said, He that is almighty, powerfull, and al-sufficient did it, that is without want or weakenes, with whom nothing is vnpossible, who sitteth in heauen and doth whatsoeuer he will aboue the course and order of nature. And albeit wee haue not any like example in former times, nor in the generations afterward of the like worke of God, yet whence hath mankinde the vse of speech and vnderstanding, but that God gaue it in the creation? Wee see sometimes hee denyeth it to some men that are borne deafe and dumbe, and cannot speake, to the end we should acknowledge speech to be the gift of God, rather then of Nature. Sometimes also the Lord hath taken away the vse of the tongue for a time, as wee see in Zachariah, [...] 1, 20, 62 and peraduenture also of his eare that he could not heare, inasmuch as the people spake not to him when they came together to bee present at the circumcision of his sonne, but made signes to him how hee would haue him called. As then the Lord denyeth the gift of speaking, and depriueth of it where he once hath giuen it: who can limite the holy One from bestowing speech, & framing the tongue of a beast to vtter a voice and communication, as with the tongue of a man? or to giue to the creature inferiour in nature, that which is proper to the superiour? For albeit God hath set, & setled an order in nature, yet himselfe is not euer bound vnto it. Neither is this miracle in this dumbe beast more marueilous, [...] 11. [...] then that of Nebucadnezzar, he was driuen from the societie of men, hee did dwell with beasts, hee did eate grasse l [...]ke the Oxe and the Asse, his body was wet with the dew of heauen, till the haire of his head did grow as Eagles feathers, and the nailes of his fingers like birdes clawes, and to conclude, he wanted all vse of reason and vnderstanding. Now the Asse did no more in this place resemble man, then this man did resemble a beast: as the Asse had reason giuen her, so had the King his vnderstanding taken from him, being striken by the hand of God with madnes, and bereft of common reason and iudgement, for it is said afterward, that his vnderstanding was restored. Besides, we see the diuell in the beginning vsed the tongue of the serpent to speake to our first parents.August. de Gen. ad lit. lib. 11. cap. 29. If Satan did this in the serpent, shall not the author of Nature be able to doe it in the tongue of the Asse? for as the serpent by nature can doe no more but hisse, so the Asse can doe no more but bray. Shall wee not ascribe so much to God, as to the diuell? Could the diuell vse the serpents tongue as his instrument, and cannot God open the mouth of the Asse to teach a false and ignorant Prophet? Or if wee confesse that God can worke miracles, why not this among others? If not this, then neither others. Now touching Atheists and Infidels that beleeue not the Scriptures, nor the power of God; to conuince them that are patrons of Nature, but enemies of the God of Nature, wee see how in Pies and Popin-iayes, hee hath left a certaine resemblance of speech, and thereby sheweth forth what hee is able to doe in the rest when it pleaseth him. We know by experience in all ages, and learne by relation and report of all histories, that the diuell hath spoken in the mouth of other creatures: what impiety then is this, to yeeld that to the diuels which they deny to God, and detract from the most High?
Hitherto of the reproofe of the Asse reprehending his master, now of the reproofe of the Angel. True it is, hee was vnworthy of any other teacher then his owne Asse, being a fit master for such a scholler: for such as refuse to heare the Lord speaking, are worthy to bee sent to learne of bruite beastes and senselesse creatures. Notwithstanding, because this proud Prophet scorned so base a teacher, and disdained to learne wisdome in ye Asses school, to ye end he should not be exalted out of measure, nor insult with contempt ouer his beast, the Angel of God appeareth vnto him, represseth his folly, and giueth light and sight to his blinde eyes. This sheweth that his eyes were first of all closed and shut vp, whereby he was withholden from discerning the Angel. And this restraint was rather miraculous then naturall. For if it had beene naturall, it would haue fayled in the discerning of other obiects, as well as of this one. But his eyes being opened, then hee began to behold the Angel, to cast himselfe downe before him, to confesse his owne wickednes and ignorance, & to submit himselfe wholly to his pleasure, after that [Page 902] the Angel had reproued his cruelty, and testified the Asses innocency; who, if she had not been warier and wiser then her master, had procured the speedy death and destruction of the Sorcerer. Lastly, Balaam hauing acknowledged his sin and confessed his ignorance, the Angel giueth him leaue to goe his iourney: so he goeth merrily with the messengers, hoping that as he had obtained liberty to resort & repaire to the Moabites, (which before was denyed vnto him) so hee should in time likewise draw the Lord to giue his consent that hee might curse the people.Question. But here the question may be asked, who, or what this Angel of God was, that had this conference & communication with Balaam? whether it were one of the created Angels, or not? Some suppose it was Michael the Archangel that was appointed ruler ouer that people.Theodoret in hunc locum. Iustin. Mart. Athan s. Some, that it was another of the elect Angals and inuisible spirits. Others affirme, that it was Christ Iesus the Angel of the couenant, the Prince of the Angels of God, and the head both of men & Angels.What is meant by the Angel appearing to Balaam. And this I rather assent & subscribe vnto, for these causes and considerations. First, because so often as Moses doth make mention of the Angel of God, for the most part, or alwaies hee vnderstandeth Christ the leader and conducter of his people in the wildernesse; and therefore the Apostle saith,1. Cor. 10. They tempted Christ in the wildernesse, and were destroyed of serpents. Whosoeuer shal diligently reade the books of Moses, & carefully obserue his maner of speaking, shal easily find, that when he speaketh of the Angel of God, and the Angel of the Lord, he meaneth Christ Iesus, & calleth him sometimes the Lord, as Gen. 16, 7, 13, & 22, 20, 12, 16, & 31, 11, 13. Exod 4, 19. So in this place, he cals him sometimes the Angel, sometimes the Angel of the Lord, sometimes the Lord, vnderstanding by them al, one & the same Christ. Secondly, it is said, verse 31. that Balaam fell downe and worshipped him, which no one of the elect Angels and blessed spirits (albeit excelcellent and glorious creatures) would euer haue accepted, but all of them would with one consent haue refused and reiected the same. For when Iohn, rauished with the glory of the Angel, fell at his feet to worship him, he forbad him, and shewed the reason thereof, Reuel. 19, 10. & 22.8. See thou do it not, I am thy fellow-seruant, and one of thy brethren the Prophets, & of them which keepe the words of the prophecie of this booke worship thou God. Now the Angel of God in this place doth not forbid diuine worship to be exhibited vnto him: but if he had bene a creature, and had vsurped the honor of God, he should be an angel of the diuel not of God, Neither let any say,Fu [...]k. on Reuel. 19. that he bowed himselfe vpon his face, adoring God, when he saw his Angel ready to take vengeance of him, which doth doth not appeare by any circumstance of [...]he Text, but rather that he vnderstood this Angel to be the same Lord yt had before appeared and spoken vnto him. This Angel of the Lord talketh with him as God himselfe, Ver. 32. saying, I came out to withstand thee, because thy way is not straight before me: he doth not say, his way was peruerted before the Lord, as Peter speaketh to Simon the Sorcerer, Acts 8, 21. Lastly, Balaam speaketh to him, as to that God which had before appeared vnto him, restraining him from cursing the people, and the Angel repeateth the same words, verse 35. which the Lord himselfe had vttered before, verse 20. For the Lord Iehouah had said vnto him, Forasmuch as the men are come to call thee, Rise vp, Verse 2 [...] and goe with them; but onely what thing I say vnto thee, that shalt thou doe: so here the Angel is brought in, speaking in the same manner, Go with the men, Verse 3 [...] but what I say vnto thee, that only shalt thou speake. He saith not, what the Lord saith vnto thee, but what I say vnto thee. Now then, if it were the Lord that said before vnto him, What thing I say vnto thee, that onely shalt thou doe: then the same wordes being also pronounced by this Angel, making himselfe equall with the Lord, must needs be accounted to be vttered by God himselfe. Neither let any thinke it vnfit or vnlikely, that Christ should appeare to a Sorcerer, for we heard before, how the Lord oftentimes appeared vnto him; and wee see, that when Agar was fled from Abrahamt house,Gen. 16 and 1 [...], [...] the Lord spake vnto her from heauen. Thus much touching the order of the History, the interpretation of the words, and the clearing of the Obiections that arise out of the same. Now, let vs come to the doctrines, which the Spirit of God offereth to our considerations, to be marked and remembred of vs.
Verse 22. But the wrath of the Lord was kindled because he went, and the Angell of the Lord stood in the way to be against him.
Here we haue to weigh and ponder in our hearts, in these wordes, the care of the Lord watching ouer the godly. The Israelites, after the fresh discomfiture of their enemies, doe thinke themselues out of all danger, and imagine not, either Balak to be consulting, and the Midianites to be assisting, or Balaam to bee practising, and all of them ioyning and confederating against them, they know not that a pit is digged, and a snare to intrap them. But behold, how the Angel withstandeth, reproueth, and forbiddeth him againe to attempt any thing against his people. We learne hereby,Doctrin [...] God deli [...] reth from dangers [...] knowne [...] his peopl [...] Psal. 22.9 that God deliuereth those that are his, from dangers vnknowne to them, and when they haue no power to deliuer themselues. This the Prophet Dauid testifieth, Thou didst draw mee out of the wombe, thou gauest me hope, euen at my mothers brests, I was cast vpon thee, euen from the wombe, thou art my God from my mothers belly. He prouided for his Church, by selling & sending Ioseph into the land of Egypt, when they knew not [...]ing of the famine that was to come, whereby he saued much people aliue,Gen. 5 [...], [...] neither were they any way able to saue themselues.
Herod the King inuented great mischiefe [Page 903] against the Messiah, whereby also Ioseph and Mary were in danger, he disclosed the secrer counsell of his heart to none, [...] 13. but pretended worship tow [...]d him: yet wee see how God preserued them all from the imminent dangers, which Christ through his tender age, and his parents thorough ignorance of his bloudy purpose could not preuent, by sending them out of the reach of Herod, and commanding them to flye into Egypt. The like we see in the Acts of the Apostles, Chap. 12. where we reade of another Herod, that slew Iames with the sword, [...]. 6. and put Peter in prison, intending the next day to bring him forth to execution: no doubt he kept his in [...]ent secret to himselfe, yet by the earnest Prayers of the Church hee was deliuered from the imminent perill, and the Church comforted. In the dangerous voyage and shipwrack mentioned in the same booke, wherein Paul was, who had deserued well of al the Passengers, had comforted them in their distresses, and had assured them of safety: yea, they were all saued for his sake: yet the vnmercifull & vnthankful Souldiers consulted to kill him, [...] 27, 42, while he suspected nothing, but the Lord deliuered him out of their hands, and moued the hart of the Centurion to saue him. Whereby we se [...], that the afflictions of the righteous are many some knowne to them, and some vnknowne, but the Lord in mercy is mindfull of them, and bringeth them out of them all, as hee did the Israelites in this place, from the cursing and coniuring of this Sorcerer.
The Reasons seruing to confirme this doctrine are many. First, consider for this purpose, the titles of God whereby hee is called, for our comfort. God is named a Father. Will a father saue his sonne onely from the perils that he seeth before his eyes, or will hee suffer him to runne into vnknowne dangers of fire or water, which the childe could not vnderstand, or vnderstanding, could not pre [...]ent, but the father in his wisedome and prou [...]ence knoweth? [...] 11. If we then that are euill know how to helpe our children, how much more shall our heauenly Father, that knoweth all things, giue good things vnto h [...]s children? God is called a shepheard; will the Shepheard see the silly sheepe runne ignorantly into places of danger, and not with his staffe bring them backe againe? So the Lord watcheth ouer vs, [...] [...]3, 1, 2 He will make vs rest in greene pasture, and leade vs by the still wa [...]ers, so that his mercy and kindnesse shall follow vs all the dayes of our life.
Reason 2 Againe, wee are garded by the Angels, so that there are more with vs, then are against vs. They are sent out to bee ministring spirits, they incampe themselues about the Church for their protection. Wherefore, albeit we bee simple & ignorant, & know not oftentimes the plots & policies of our enemies, yet seeing we haue such mighty helpers, & such safekeepers, [...]e must know that we shall not faile to be deliuered. This the Prophet teacheth, Psal. 3 [...].7. & 91.11.12.
Thirdly, God would stirre vs vp to bee Reason 3 thankefull, and teach vs wholly to depend vpon him in all our dangers. Now what is able more effectually to worke this in our hearts, and to open our mouthes to the praise of our God, then to haue a blessed experience of the comfortable presence of God for our deliuerance, when wee neither know our owne miseries, nor finde any meanes in our selues, [...]o rid our selues? Therefore the Prophet promiseth, being deliuered from the mouth of the Lyon, to declare the Name of God vnto his brethren, Psal. [...]2, 20, 22. and to praise him in the midst of the congregation. Againe, what may teach vs better to trust in him, and to waite vpon him for our saluation, then to consider his knowledge of our estate in the ignorance of our owne dangers? Thus did Dauid behaue himselfe, thus he did dwel in the secret of the most High,Psal. 91 2, 3. and thus did hee abide in the shadow of the Almighty, and being assured of his protection, hee resteth in him. I will say vnto the Lord. O mine hope, and my fortresse, he is my God in him will I trust, he will deliuer me from the hunter, and from the noysome pestilence.
The vses follow. First, this doctrine should Vse 1 direct vs, and instruct vs, to whom to go when we lie vnder the crosse. For if God fore-see the dangers which wee ouer-see, and keepeth vs from those perils that wee know not, whither can we goe for helpe, but vnto him? Shall we goe to Saints or Angels? Doubtlesse thou art our Father:Esai 6 [...], 16. though Abraham be ignorant of vs, and Israel know vs not, Yet thou O Lord art our [...]ather and our Redeemer, thy Name is for euer. Shall we trust in chariots or in horses? An horse is a vaine thing to saue a man, and shall not deliuer any by his great strength: hope in the Lord, Psal. 33 17, and [...]7.14. be strong, a [...]d he shall comfort thine heart & trust in the Lord. We cannot honour him more then when we depend vpon him, and rest vpon his mercy. This doth Ezra notably declare at the retu [...]ne of the Iewes from captiuity, saying, I was ashamed to require of the King an army, Ezra 8, 22. and horsemen to helpe vs against the enemy, because we had [...]oken to the King, saying. The hard of God is vpon all them that seeke him in goodnesse, but his power & h [...] wrath is against all them that forsake him. e thought it fi [...]er & far better, to commit himselfe to the protection of God, then by crauing these ordinary meanes, to giue any occasion, either to the weake brethren, to doubt of Gods power, or to obstinat enemies to blaspheme God, and to say, What? is not the God whom ye serue able to defend you? hee hath brought them out maliciously to slay them, & was not able to bring them againe into their land, without our strength & help! Wherfore, to stop the mouthes of the Gentiles, to auoide all offences, & to strengthen those yt were weak in faith, (albeit it were not in it selfe vnlawful to aske aide, and to craue helpe of the higher power, but onely in respect of circumstances) he proclaimeth a Fast, hee humbleth himselfe before God, and looketh for all helpe to come from him.
Secondly, let vs not stand in feare of them, but feare him before whom all things are naked and open, who discloseth the hidden things of the heart,Luke 12.2. who hath said, There is nothing couered, that shall not bee reuealed: neither hid, Prou. 15, 12. that shall not be knowne. Hell and destruction are before him, how much more the hearts of the sonnes of men? Indeede the heart of man is an hidden thing, and an vnsearchable thing: howbeit, God not onely searcheth the heart and trieth the reines,Iob. 26 6. but vnderstandeth the deepest things of the earth, hee knoweth the state of the dead and damned soules that are in hel, which things of al other are most hidden from the eyes of man. Albeit therefore the vngodly conspire against the Church neuer so closely, and albeit they conspire neuer so deepely to hide their counsels from Gods al-seeing Spirit, yet he shall finde them out in their sinnes, and bring them vnto iudgment; he shall bring to light their priuy deuices, and scatter them in their owne imaginations in his good time. This serueth to put life and courage into vs, to lift vp our hands which hang downe, and strengthen our weake knees. Let vs not feare them that feare not God; but feare God, and comfort our selues in him.
Vse 3 Thirdly, seeing God breaketh the snare of the Fowler that is hidden, and setteth his seruants at liberty, that want the knowledge of the danger, and meanes of escaping: let vs seek betimes to be parts of his family, to bee citizens of his Kingdome, to bee members of his body, and to bee children of the true Church, that wee may be vnder the protection of this mighty God, whose presence is euery-where, whose Throne is the heauen, whose footstoole is the earth, whose Dominion is infinite. If a man abounded in wealth, liued in honour, bathed himselfe in pleasures, yet if hee be not in the number of the faithfull, hee cannot take any sound comfort in all these, For all outward blessings in an vnsanctified man are vnsauoury; To them that are defiled and vnbeleeuing, is nothing pure, Titus 1, 13. but euen their mindes and consciences are defiled. To the pure are all things pure, but the vnfaithfull defile all things that they touch and handle. Their sweet sauours and pleasant smels are stench. Their good meats and strong drinkes are gall and worme-wood. Their delicious fare is as poyson. Their costly apparell is as a menstruous cloath. Their beds of ease are sinkes of sinne. Their life is a death. The best things they doe are foule and filthy. So long as we continue in this estate,Acts 1 [...], 9. Hebr. 11.6. and haue not our hearts purified by faith, we cannot please God; (For without faith it is impossible to please him) neither can we be vnder the wings of his defence. This therefore shall bee our comfort, to bee sheepe of his fold, that hee may be our Sheepheard to seeke vs when we are lost, & to bring vs home when we are gone astray, to feed vs in his green Pastures, & to pull vs with his right hand out of dangers, when we are falling into them. Otherwise, if we content our selues to be in the Church, and labour not to bee of the Church, wee can looke for no defence or deliuerance from him, but rather destruction of soule and body, and calamity vpon calamity, to fall vpon vs.
Fourthly, this doctrine teacheth, that seeing Vse God bringeth vs out of vnknowne and desperate dangers that we think not of: how much more can he, and will he deliuer vs, when wee knowing them, doe call and cry vnto him for helpe, that we may escape them? If hee be not farre from vs when we doe not pray vnto him, but be found of them that sought him not,Esay. 6 [...] and 59, [...] and answere them that asked not for him: how much more may we assure our selues, that hee will preserue vs from dangers, when we craue his aide and assistance? seeing his hand is not shortned, that it cannot saue, neither is his eye dimme and darke, that he cannot see and behold our miseries that are vpon vs.
This doctrine therefore serueth greatly to comfort and incourage vs to pray vnto him in all our afflictions, and to increase a double care in vs, to powre out our Meditations before him. How many in their troubles and crosses into the which they are fallen, beginne to sinke downe vnder the burden, and to cast off their confidence, which notwithstanding hath great recompence of reward? Surely, if wee did wisely consider the watchfull eye of Gods prouidence ouer vs, who fore-seeth our dangers before they come, and preserueth from the troubles which wee through our blindnesse and ignorance cannot vnderstand; we may assure our selues of the presence of his hand when wee know our selues to bee in trouble, and pray vnto him for deliuerance out of trouble. When a sonne hath had experience of the louing kindnesse of his father, in pulling him out of danger, as it were out of the fire, which hee saw not to bee kindled against him: can hee doubt or despaire of the care of his father ouer him, or thinke hee will leaue him, when he calleth vnto him for helpe out of dangers that are seene and felt? Doubtlesse, hee that hath an eye to fore-see dangers, will haue an eare to heare in the time of danger. Let this comfort vs greatly, and cheare vp our hearts, while wee lie vnder the crosse; let vs perswade our owne soules, that hee which performeth the greater, will alwayes be ready to accomplish the lesse: hee that deliuereth from the pit that was hidden, will helpe vs to escape from that which lieth open [...] and hee that discouereth a secret snare laide to entrap vs, will not leaue vs, nor forsake vs when we entreate for succour in the midst of our greatest afflictions that wee finde and feele to be vpon vs.
Lastly, we are admonished by this fauour Vse 5 of God towards vs, to giue him the praise and glory of his owne workes. True it is, when we haue vsed al holy meanes for our deliuery, yet the praise is due to the Lord. How much more therefore ought wee to render [Page 905] all thanksgiuing to God, when he hath done it without our meanes? and confesse that hee hath done great things for vs?
Thus did the people when they returned out of Babylon, as the Prophet declareth, Psal. 126. Vhen the Lord brought againe the captiuity of Sion, we were like them that dreame: then was our mouth filled with laughter, & our tongue with ioy; then said they among the heathen. The Lord hath done great things for them: the Lord hath done great things for vs, whereof we reioyce. He watcheth for vs, when wee rest: hee waketh for vs when we sleep: he heareth, when we are deafe: he riseth vp for vs, when we lie downe: hee is a buckler about vs, when we are assaulted: he is the God of knowledge, when wee are ignorant. And if euer there were people vnder the heauen that hath experience of Gods watchfulnesse in this kinde, it is this Nation of great Britaine. O vnthankfulnes, if we doe not acknowledge it! O wretchednesse, if we doe not euer remember it! O wickednes, if we do not teach it to our posterities! For hath not God deliuered vs from the most cursed and execrable plot of desperate enemies that euer was contriued, against the King, the Queene, the Prince, and the rest of their progeny? against the Lords, the Commons, the whole Church & kingdome, [...]hen the fift [...] No [...] An. [...] 5. determining suddainly to haue blowne vp the whole house of Parliament with gun-powder. Now as this was an inuention bloody, an intention barbarous and inhumane,See Act. [...]. 3. so by what meanes were wee deliuered? was it by our fasting and prayer? was it by humbling our selues before our God, and crying strongly in the eares of the Lord of hostes? was it by our teares and weeping for our sins; saying, spare thy people, O Lord, and giue not thine inheritance into reproch, that the Priests and Iesuites should rule ouer them? Nay, we vsed none of all these, we suspected no danger, we feared no enemies, we dreamed of no diuelish deuices against the land: so that to detect and disclose the fore-named cursed conspiracy was the Lords doing onely, and it is marueilous in our eyes. When an inuasion in the yeere 88. was intended by the supposed inuincible Armado, glorying in their strength, munition, shippes, preparations, & confederates, it was indeed the Lords mercy toward vs, to crosse and curse their attempt, and to raise the windes and seas against them; howbeit this was not without vsing of meanes, as rigging of shippes, arming of men, mustering of souldiers, yea it was not without sanctifying of fasts, calling solemne assemblies, and crying vnto the Lord. If then wee did sing songs of thanksgiuing for that deliuerance, how should our hearts be kindled and inflamed with ioyfulnesse, and with what praises should wee expresse our thankfulnes, [...] but euen vow vnto the Lord, our selues, our soules and bodies, to offer them vp a liuing sacrifice, holy and acceptable vnto him? For, as many haue bene the practices of the malicious and bloody Papists, yet this surmounteth them all: so many haue bene the deliuerances of our Princes, of our Rulers, of our Magistrates, of our Ministers, of our people; but this surmounteth and surpasseth them all.Psal. 95, 1, 2. Let vs therefore reioyce vnto the Lord, let vs sing aloud to the rock of our saluation: let vs come before his face with praise, let vs sing loud vnto him with Psalmes: for the Lord is a great God, and a great King aboue all gods. He sitteth in heauen, and laugheth to scorne the deuices of the wicked. He ruleth in earth, and maketh all his enemies his footstoole.
Verse 28. [Then the Lord opened the mouth of the Asse.] When Balaam had smitten his Asse three times yt had saued his life, it pleased God to worke a wonder, to alter the course of nature, to giue speech to the Asse, & to make her able to reproue her master. God indeed could otherwise haue set his sin in order before him, but a dumbe beast is teacher fit enough for the fals Prophet. We see hereby,Doctrine. God oftentimes worketh aboue nature. that God so often as it pleaseth him, worketh aboue nature & ordinary meanes. Hereunto come al the miracles wc God hath shewed from the beginning of the world. He gaue vnto Abraham & Sarah a son in their old age, who quickneth the dead, Rom. 4, 17. and calleth those things which be not, as though they were. He stayed the course of the Sun, diuided ye red sea, fed his people with Manna, Heb. 11, 33, 34. stopped the mouthes of Lions, quenched the violence of fire, opened the earth to swallow his enemies, brought water out of the hard rocke. Hee sent signes and wonders in the land of Egypt, vnto this day, & in Israel, and among al men, & hath made him a name, as appeareth this day. Hee brought his people out of the hand of Pharaoh with signes & with wonders, & with a strong hand, with a stretched out arme, and with a great terrour. He gaue power to a virgin to conceiue & beare a son, yt he might saue his people from their sins.Ier 32.20. Math 1, 21, 23.
The reasons remaine to be considered and Reason 1 handled, to confirme vs farther. First, marke the nature of God, he is great in counsell, glorious in holines, fearefull in praises, mighty in his workes, and in his enterprises. Who made the heauen? who framed the earth? and laide the foundation thereof vpon the depth? who brought light out of darknesse? Is it not the Lord that doth whatsoeuer he will, in heauen, in earth, in the depth, and in all the world? This the Prophet Ieremy teacheth, chap. 32. Ah Lord God, behold thou hast made the heauen, and the earth by thy great power, Ier. 32.17. & by thy stretched out arme, and there is nothing hard vnto thee he maketh the barren fruitfull, Psal 136.5, [...] he brought all things out of nothing, who onely doth great wonders, for his mercy endureth for euer; who by his wisedome made the heauens, and hath stretched out the earth vpon the waters, for his mercy endureth for euer.
Againe, therby he maketh his name known, Reason. 2 and his power to bee acknowledged in the world. This is declared by Nehemiah in the prayer of the Leuites, chap. 9. Thou hast considered the afflictiō of our fathers in Egypt, & heard their cry by the red Sea: and shewed tokens and [Page 900] [...] [Page 901] [...] [Page 902] [...] [Page 903] [...] [Page 904] [...] [Page 905] [...] [Page 906] wonders vpon Pharaoh, and on all his seruants, and on all the people of the land: for thou knowest that they dealt proudly against them, Neh. 9, 9, 10. therefore thou madest thee a Name, as appeareth this day. Wherefore, to the end the power and presence of God may bee knowne both to the Church and the enemies of the Church, hee breaketh and interrupteth the naturall order and course of things. Heereupon it is, that Ioshua calleth the children of Israel, and telleth them, that by the miracle of diuiding the waters of Iordan, Iosh. 3, 10. they should know that the liuing GOD was among them, and would cast out the Canaanites before them.
Ʋse 1 The vse of this doctrine may bee made in this manner. First, it serueth fitly to condemne all Atheists and earth-wormes, that aduance nature to throw downe the power of God. Indeed if GOD onely wrought by ordinary meanes, and according to the strength of second causes, some pretence might bee alleaged, and some colour of reason produced to doubt of the diuine power. But seeing GOD worketh not onely by nature and by meanes, but sometimes aboue nature, and without all meanes, and sometimes against all meanes; the euidence of this truth is cleared, the power of GOD is manifested, and the mouthes of all Infidels, and of iniquity it selfe is stopped. Our faith must goe beyond reason, if wee will professe our selues schollers in the schoole of Christ. In the schooles of the Philosophers, reason goeth before assent; but in the schoole of GOD, first we haue vse of faith, and after followeth discourse of reason. Let vs therefore learne to magnifie the Scriptures, and by the authority of them tread and trample vpon all Atheisme and Prophanenesse. As many miracles as wee finde expressed and wrought by the finger of God, so many testimonies and euidences wee haue against these patrones of Nature, who being wholly carnal & corrupt, know nothing that is spirituall. These deny the resurrection of the body, and the immortality of the soule, that so they might escape the sentence of the eternall ludge, by whom they shall bee iudged in the last day, and shall know to their confusion that there is a GOD whose power is infinite,Exod. 34, 7. who will not make the wicked innocent, but visit the iniquity of the fathers vpon the children, and vpon childrens children to the third and fourth generation, and reward euery one according to his workes. Hee is able to bee reuenged on all his enemies, who shal sooner pul their hearts out of their brests, then God out of their mindes. This Moses setteth downe Deut. [...]2.Deut. 32, 39, 42. Beholde now, for I, I am he, and there is no gods with me, I kill and giue life: I wound and I make whole: neither is there any that can deliuer out of mine hand: If I whet my glittering sword, and my hand take hold on iudgement, I will execute vengeance on mine enemies, and will reward them that hate mee, I will make mine arrowes drunke with blood, and my sword shall eate flesh, for the blood of the slaine, and of the captiues, when I begin to take vengeance of the enemy. This is Gods arrow against all Atheists: this is a fearefull thunder-bolt throwne down vpon their heads, which shall crush them in pieces, & testifie their destruction, which shall come vpon them when there is none to helpe. Let such therfore betimes acknowledge a God of Nature, that he may bee to them a GOD of grace: let them confesse him to worke when he will, by extraordinary meanes, that he may direct them in the ordinary pathes that leade to saluation and eternall life: let them reuerence him as the ruler of the world, that hee may rule in their hearts by his Word and Spirit, and Sacraments, whereby he applieth to vs his heauenly gifts.
Secondly, let vs learne by this miraculous Ʋse 2 manner of working, to trust in him when all meanes faile vs: and tye not him to the ordinary course of second causes, that is able to make the Sunne and Moone to stand still, as in the pursuit of Ioshua: Iosh. 10, 1 [...] 2, King. 2 [...] and to bring the Sun backe againe many degrees in the Diall of Ahaz, as in the comforting of Hezekiah: and to turne the Sunne into darkenes,Math. 27 as we see in the time of the passion of Christ. He is able to doe whatsoeuer hee will, and more then hee will doe. It is an easie matter for euery man to say he trusteth in God, and boast of his faith, when no meanes faile him, when hee hath abundance and store of all things, when hee is fed to the full with his hid Treasure, that they leaue the rest of their substance for their children:Iob. 29, 6 [...] when God compasseth them about with his mercies, That they wash their pathes in Butter; and haue the Rockes to powre them out Riuers of Oyle, as Iob speaketh, it is quickly said and spoken, that we will relye vpon God, and acknowledge his prouidence. But if GOD blow vpon our meanes, they shall doe vs no good: hee can take vs from them, as hee dealt with the vnfaithfull rich man:Luke 12, 2 Iob. 1, & [...] or hee can take them from vs, as hee dealt with his faithfull seruant Iob▪ Wee must therefore depend vpon him in time of war, as wel as of peace: in want, as wel as in time of wealth: in sicknesse, as in health: when he shall make the heauen as iron, and the earth as brasse; when hee shall take away the staffe of bread: when hee shall cause thee to walke through the valley of the shadow of death, thou must then cal on him for thy daily bread, and say with Iob: Loe, though he slay me, Iob 13, 15▪ Prou. 16.3. 1. Pet. 5, 7▪ yet will I trust in him. Commit thy wayes and workes vnto the Lord, and thy thoughts shall bee directed. Cast all your care on him, for hee careth for you. Such wee are indeed, as wee are in aduersity. Such is our faith, as it is found in the day of temptation. Wherefore, let vs lift vp our eyes to him that sitteth in the heauens, and swayeth all things by his prouidence, and say with the Prophet, Psal. 28. The Lord is my strength, Psal 28, 7, [...] 37, 39, 40. and my shield, mine heart trusted in him, and I was helped; therefore mine heart shall reioyce, and with my Song will I praise him. The Saluation of the righteous men shall be of the Lord, he shall be their [Page 907] strength in the time of trouble. For the Lord shall helpe them and deliuer them, he shall deliuer them from the wicked, and shall saue them, because they trust in him.
Thirdly, let vs not doubt of the promises, Ʋse 3 or prouidence of G G D, who is able to make good the words of his own mouth, how incredible or vnpossible soeuer they seeme in our eies. Therfore, the faith of Abraham the Father of the faithfull is commended by the Apostle, that aboue hope he beleeued vnder hope, that he should be the Father of many Nations, [...]. 4, 18, 19. and he not weake in faith, considered not his own body which was now dead, neither the deadnesse of Sarahs wombe, neither did he doubt of God thorough vnbeliefe; but was strengthened in the Faith, and gaue glory to God, being fully assured, that he which had promised was able to doe it. This is a great comfort, if at any time wee see the miseries and ruines of the Church, if wee beholde the desolation & hauocke that is made of it, that God is able to restore the flourishing estate thereof again. God can work aboue meanes without; so that albeit we can see with an eye of flesh no way to worke the safety of the Church, let vs not despaire or cast away our confidence and hope, which hath great recompence of reward. We reade how God saued Israell, when there appeared no meanes of deliuerance in the eyes of men, the rockes and mountaines hemmed them in on both sides, the red Sea was before them, [...] 14, 13, [...]4. the hoste of the Egyptians marched behinde them, no way was left them to escape the dangers in mans iudgement. But as the Church in this world, is euer subiect to affliction, and to lye vnder the crosse; so God doth not incontinently deliuer it out of danger, but many times continueth their troubles, and augmenteth their calamities, to exercise their faith, to try their patience, and to proue their obedience; notwithstanding, in the end, God maketh an happy issue, and sheweth that the gates of hell shall neuer preuaile against the Church. Therefore, when the Israelites began to murmure, and not so much against Moses, as against God, and looked more to the danger of death before them, then to the power of GOD aboue them, and considered more what they did want, then what they should beleeue; Moses said vnto them, Feare yee not, stand still, and behold the saluation of the Lord, which he will shew to thee this day; for the Egyptians, whom yee haue seene this day, yee shall neuer see them againe: the Lord shall fight for you, [...]. 1. therefore hold you your peace. When there was a great persecution raised against the Church at Ierusalem, so that the sheepe of Christ were scattered abroad, and nothing but threatnings and slaughter breathed out against the Disciples of the Lord, [...], 2, 3. Authority being giuen by the High-Priest to imprison all such as called on his Name: rather then the Church should bee rooted out, the Lord Iesus appeared in the Heauens to Paul, as hee was in the way, being now come neere to Damascus, called him to the knowledge of the truth, and appointed him to be a teacher of the Gospel that before hee destroyed,1. Sam. 10, 11 so that wee may renew the ancient Prouerbe, Is Saul also among the Prophets? So when wee see the dangerous times, and perillous seasons of the Church, let vs not hang downe our heads, but rather lift vp our hearts, and cry vnto God, saying; Helpe Lord in the time of neede, forsake not thine inheritance, which thou hast purchased, nor the Vine-yard which thy right hand hath planted. And let vs assure our selues, that when the cause thereof seemeth most desperate, and helpe appeareth to vs to be farthest off,2. Cor. 12, 9. then is his mercy greatest, and his presence neerest; then is his power made perfect through our weakenesse. This is that which the Prophet Zachary witnesseth, chap. 8. speaking of the returne of the people from captiuity vnto Ierusalem, and of the louing kindnesse of GOD to bee extended toward them. For albeit the residue that were left, were reproached, the Citty ruinated, the gates burned, and the wall broken downe, yet hee prophesieth.Zach. 8, 4, 5, [...] That old Men, and old Women shall dwell in the streetes of Ierusalem, and the streetes of the City shall be full of Boyes and Girles, playing in the streetes thereof. For thus saith the Lord of hostes, Though it seeme vnpossible in the eyes of the remnant of this people in these dayes, should it therefore be vnpossible in my sight, saith the Lord of hostes? Ʋse 4
Lastly, as this Doctrine teacheth vs to beleeue the promises of God, so it teacheth vs not to doubt or despair of the saluatiō & conuersion of our brethren; for God is able to cal and conuert them to the sauing knowledge of the Gospel. This the Apostle vrgeth, intreating of the calling of the Iewes,Rom. 11, 23. to embrace the faith of the Gentiles, And they also, if they abide not still in vnbeleefe, shall be grafted in, for God is able to graft them in againe. Likewise when the Disciples saw and heard the difficulty of entring into heauen for those that trust in their riches, that they haue need of a singular gift of God, to escape out of the snares & subtilties of Satan;Math. 19, 26 Christ Iesus beheld them and said vnto them, With men this is vnpossible, but with God all things are possible. Math. 20, 1. He calleth at all houres of the day, at the dawning of the day, at the third houre, at the sixt, at the ninth, and at the eleuenth houre. For as he is bound to no person, so he is bound to no time: he calleth whom he will, he teacheth and toucheth the heart when he will. This we see in the example of the Apostle Paul (which wee spake of before,) he was at the first a blasphemer,1 Tim. 1, 13 a persecutor, and an oppressor, yet he was receiued of God to mercy, to the encouragement of them which shall in time to come beleeue in him vnto eternall life.Marke 16, 9 So was Mary Magdalen a greeuous sinner, an vncleane liuer,Luke 7, 47. out of whom he had cast seuen diuels, yet many sinnes were forgiuen her, inasmuch as she loued much; & [Page 908] was the first to whom the Lord appeared after his resurrection. Wherefore, albeit we s [...]e men run on in their wickednesse, and shut theyr eares against the wholesome admonitions of the word of God, albeit their whole life be a continuall practise of sinne, and that they drinke in iniquity, as the fish doth the water, yet wee must iudge nothing before the time, 1. Cor. 4, 5. vntill the Lord come, who will lighten things that are hid in darknesse, and make the counsels of the hearts manifest, and then shall euery man haue praise of God. God is not tyed to ordinary causes, but as hee fed the people with Quailes in the wildernes, so he can inwardly instruct the conscience, he can make the least meanes powerfull and effectuall to saluation:Math. 19, 30. so that as many which are first shall bee last, so sometimes the last shalbe first. He called Iohn the Baptist, as it were in the dawning of the day, whom he sanctified from his mothers wombe. Luke 1, 15. He called Timothie and Titus, & some others as it were at the third houre of the day,2 Tim. 3, 15, and 1, 5. Who were brought vp in the knowledge of the Scriptures of children, which are able to make thee wise vnto saluation, through the faith which is in Christ Iesus; and honoured the Lord with the first fruits of their life, Hee called Paul to be an Apostle, Mary Magdalene to be a beleeuer, as it were at the sixt houre, who after their conuersion redeemed the time; and though they were inferiour to other in respect of time, yet they were equall vnto them, or before them in regard of zeale, & other graces of Gods Spirit. He called the theefe vpon the crosse, as it were at the eleuenth houre, to bee partaker of his kingdome,Luke 23.42 43. to whom Christ said, This day shalt thou bee with me in Paradise. Let vs not therefore enter into iudgment against our brethren, let vs commit them to God,Acts 1, 7. Seeing it is not for vs to know the times and seasons which the Father hath put in his owne power. Let vs pray for their conuersion to God, that hee would giue them repentance to know him, and to come out of the snares of the diuell, of whom they are holden captiues. In the meane time, vntill this wonderfull work of grace be wrought in thē, Who art thou that condemnest another mans seruant? Rom. 14, 4. he standeth or falleth to his owne master, yea he shall bee established, for God is able to make him stand.
Verse 31. [Then the Lord opened the eyes of Balaam, and he saw the Angel of the Lord standing in the way with his sword drawne.] The Lord that before opened the mouth of the asse, now openeth the eyes of Balaam, who is here called, the Lord, and the Angell of the Lord. Not that his eyes were shut or closed before, or that he was blind; but his senses were holden, that he saw not the Angel of God who appeared in a visible and bodily shape, otherwise he could not be seene of the Asse. And the Lord Iesus did often appeare in the Old Testament in a bodily shape,Galat. 3, 4. to teach the Church, that when the fulnesse of time should come, hee would take vpon him the nature of man, made of a woman, & made vnder the Law. Thus hee appeared to Abraham, accompanied with two of his Angels, Genesis 18, For we doe not reade that God the Father euer tooke vpon him the shape of man, or God the Holy-Ghost: to shew that the second person in Trinity onely, should be incarnate, & neither the Father, nor the Holy-Ghost. The senses of this Sorcerer were so astonied, that before his eyes were opened, he discerned not the Angel standing by him with a drawne sword ready to strike him: now he perceiueth the presence of the Angell. We learne from hence, that we can haue no vse of the senses further then God inableth and blesseth. True it is,Doctrin [...] We haue vse of the [...] ses, nor o [...] meanes b [...] fore vs, [...] cept God [...] pen our e [...] nothing can be more naturall, and nothing seemeth more in our owne power, then for the ey to see, the eare to heare, the hart to vnderstand, the hand to handle, the foot to walke; yet all our senses, gestures, and motions of the body, are ordered at the will & pleasure of God. We cannot open our eyes to see, further then he will: and when they are open, wee shall discerne no more then blinde men that grope in the darke, without his direction. Hereunto commeth the example of the Sodomites, Gen. 19. who pressing vpon Lot with threatning words, and vncleane thoughts, and running with rage to breake open his doores, The Angels smote them all both small and great with blindnes. Gen. 19, and 21, 1 They could haue strucken them with sudden death, but they are reserued to a greater iudgement: and this worke of God is the greater, in that their eyes are open, & they are not vtterly depriued of sight, and yet they see or discerne nothing at all. Thus they stand amazed, going vp & downe, & yet not knowing whither they went. That which was one, seemed double: the thing neere at hand seemed farre off: that on the right hand seemed to be on the left: that before them, seemed to be behind them. Thus they see the doore, & seeke to breake it vp, but know not where it standeth, or which way to finde it. The like we see afterward, Chap. 21. when Hagar the bondwoman with her Ismael were cast out of Abrahams house, and wandered in the wildernes of Beer-sheba, God opened her eyes, & then shee saw a Well of water. Hereunto also come the prayers of Elisha, both touching his seruants, and the Aramites. For when the King of Aram sent horses and chariots, and a mighty hoast to take the Prophet (who had discouered his secret counsels) and his seruant beholding the Army, cryed out, Alas Master, how shall we do? 2 Kings 18, 19. he answered, Feare not for they that be with vs, are moe then they that be with them: and he prayed, saying, Lord I beseech thee open his eyes, that hee may see; and the Lord opened the eyes of the seruant, and he looked, and behold the mountaine was full of horses and chariots of fire round about Elisha. Againe, when the Aramites came about him, and thought themselues sure of him, hee prayed vnto the Lord to smite this people with blindnesse: Hee did not pray vnto GOD, to kill and destroy them, that they might fall into the pit which they had digged for his life: [Page 909] neither did hee pray to GOD to take away wholly the vse of their sight, and put out their eyes. They saw their way, they saw the Prophet, they saw the townes and cities as they tooke their iourney; but they discerned not the way, they knew not the cities, they perceiued not the Prophet who hee was. So then, howsoeuer wee haue eyes to see, and eares to heare, & want neither wisedome nor counsell, yet we can see, heare, marke, and perceiue no more then God will haue vs: our sight is confused, as at the building of Babel, their language was confounded.
Reason 1 The Reasons are: First, because nothing can prosper or be blessed vnto vs without his speciall guidance and direction. Wee cannot performe and accomplish any thing, except the Lords blessing concurre with the same. This the Prophet Dauid teacheth, Psal. 127. Except the Lord build the house, [...]. 127.1. they labour in vaine that build it: except the Lord keepe the city, the keeper watcheth in vaine. Whereby wee see, that all the labour and industry of men, in gouerning a family, or in vpholding a Commonwealth, shall proue vaine and vnprofitable, vnlesse God guide them, and giue good successe vnto them.
True it is, the prouidence of God ruleth ouerall, and nothing is vnpossible to him to bring to passe, hee is able to change Nature, and to alter the course of naturall things. For shall any thing bee hard to him who worketh miracles and wonders at his owne pleasure? And we must not neglect the meanes, but vse them to his glory, and our comfort: and yet no meanes can doe vs any good any farther then they receiue strength and vertue from him.
Reason 2 Secondly, if wee consider who made all things, and gaue them vnto man, we shall not greatly maruaile that God hath the soueraignty and dominion ouer all that we haue. For, who made the eye of man? [...] 4, 9, 10. who fashioned the eare? who created the heart? who gaue to men wisedome and vnderstanding? Is it not God who maketh al things in all men? If then he made the eye, how can wee doubt but hee hath power and authority to open and to shut, to lighten and to darken, to giue sight, or to strike with blindnes? If hee planted the eare, and fashioned the heart, it is certaine hee can bore the eare, and open the heart, or hee can harden the heart, and make the eare heauy. For as he knoweth what is in the heart, so he hath the ordering and disposing of it at his pleasure.
Ʋse 1 This doctrine offereth to our considerations, very good vses. First, seeing wee can neither see, nor heare, nor vse the meanes open before vs, except God open our eyes; let vs pray to God to guide vs in the right vse of our senses, as he hath giuen the senses themselues. Let vs vse al the meanes that God hath put into our hands, alwayes with prayer to God, to blesse them to vs, and our comfort. Especially, when we come to heare his Word, let vs craue of him to open our hearts, as he did the heart of Lydia, Acts 16, 14. that shee attended vnto the things which Paul spake: so hee that hath eares to heare, shall heare. For by nature wee haue vncircumcised hearts and eares: and through our corruption, wee are as closed vessels vnfit to receiue the wholsome liquor, and pure waters of the Word of God, which is oftentimes preached to the condemnation of those that heare it. Therefore the Lord speaketh by the Prophet, Yee shall heare indeed, Esai 6, 9, 10, 11. but ye shall not vnderstand, yee shall plainely see, and not perceiue; make the heart of this people fat, make their eares heauy, and shut their eyes, lest they s [...]e with their eyes, heare with their eares, and vnderstand with their hearts, and conuert, and he heale them, euen vntill their cities bee without Inhabitants, their houses without possessours, their fields without tillers of them. He doth not alway take away his Word, for the sinnes of men, but causeth it to be preached to their condemnation that will not obey it, nor expresse the power of it in their conuersations. And surely, if we would know the cause of the ignorance & contempt of the Word, of the want of profiting and regarding of the preaching of the Gospel, which is the high ordinance of God in his heauenly wisedome, sanctified for the saluation of his Elect: wee shall finde this to be the chiefest: we rest and trust in our selues, we thinke it sufficient to bring our naturall eyes, and carnal eares with vs: whereas we should earnestly desire of God, the true vse and comfortable fruite of them, otherwise we may see and heare to our further condemnation. This we see in the same sort practised by the Prophet Elisha, when he was compassed with his enemies, hee prayeth God to open the eyes of his seruant,2 Kings 6, 17, 18, 19. to see the helpe that God had sent him: he prayed likewise to God touching his enemies, first, to strike them with blindnes, yt they might run into danger, then to open their eyes to see themselues in danger. Let vs also continually giue him thankes so often as wee finde his hand to be with vs, and feele him with his gifts, to bestow vpon vs the vse of his gifts, whether naturall, or spirituall; to blesse our senses, to direct our iudgements, to sanctifie our vnderstandings, to soften our hearts, and to circumcise our eares. Now, if we must be faine to beg of God the proper functions, and right vses of our outward senses (which we haue by nature) as if we had them not, and render praise vnto God for them: how much more are wee to aske of God a pure and cleane heart, an humble and contrite spirit, the gift of repentance, and the grace of regeneration, which we haue not by nature, but are contrary to nature? For the Apostle teacheth truely, that the wisedome of the flesh is enmity against God,Rom. 8, 7. because it is not subiect to ye Law of God, neither indeed can be. And again,1. Cor. 2, 14. The natural man perceiueth not the things of the spirit of God, for they are foolishnes vnto him, neither can he know them, [Page 910] because they are spiritually discerned. It is God that must reueale vnto vs by his Spirit the mysteries of his kingdome, Cor. 2, 6, 7, 1. which none of the Princes of this world haue knowne: the spirit searcheth all things, euen the deepe things of God. This we see noted vnto vs in the communication and conference of Christ with the two disciples that went to Emmaus; hee drew neere to them to heare their reasoning together, of the things that happened at Ierusalem, touching the passion of Christ,Luke 24.16. [...]1. but their eyes were holden that they could not know him. His body indeed was not in [...]isible, the change was not in him, but in their eyes which after a sort were dimm'd & holden backe, that they should not discerne him for a season, & afterward their eyes were opened,Iohn 20, 15. that they knew him, as likewise Mary Magdalen, albeit shee were neither blinde nor deafe, yet discerned him neither by seeing, nor hearing of bim. Wherefore, wee haue not an absolute power ouer our senses, it is God that giueth the eye, yt must open it: much lesse haue we power ouer our vnderstanding, will, iudgment, memory, & affections: & least of all concerning heauenly things, in which wee are wholly blind, as we haue already declared: so that it behooueth all of vs to acknowledge all these to be in the power & disposition of God, either to diminish or restraine them, or vtterly to bereaue vs of them, & take them away from vs at his pleasure yt is the giuer, & consequently wee are alwayes to entreate him to giue vs grace and power, that wee may carefully vse them as we ought to the glory of his Name, the profite of our brethren, and the comfort of our soules and bodies.
Vse 2 Secondly, let vs take heed how wee abuse them to our owne hurt that haue receiued thē, & to the dishonor of God that gaue them, frō whō euery good giuing, & euery perfect gift proceedeth. If we see not but at the pleasure of God, who is able to strike vs with blindnes & mists, that wee shall grope in darknes, & seeke som to leade vs by the hand; or if we haue our eyes open, we shall discerne & distinguish nothing, but haue the outward & inward senses dazled, vntil he take away the scales from our eyes that couer them. The Apostle Peter complaineth in his time of corrupt men, led with sensuality,2 Pet. 2.14. hauing eyes full of adultery, & that can not cease to sin. We must beware how we turne our sight to a contrary end, then for which God hath lent it vnto vs, but rather with Iob, We should make a couenant with our eyes, Iob. 31.1, that they wander not after folly: and pray with the Prophet Dauid, Psal. 119.Psal. 119.37. Turne away mine eyes from regarding va [...]ity, & that they be not carried away after couetous affections. If we haue eares by nature, yet heare at ye pleasure of God, how shall we thē giue ouer our eares, & hearing to harken to hateful slanders, leud surmises, euil backbitings: flying tales, false accusations, & hurtfull reproches,Luke 1, 22. G [...]n. 32, 1. Act 1 [...].11 Lu [...]e 13, 11. raised and forged to the hurt of our brethren? Hee is able to try and touch vs with dumbnesse, as he did Zachary; with lamenesse, as he did Iacob; with blindnes, as hee did Elymas; with crookednes & deformity, as the woman in the Gospel; with foolishnes, as hee did Achitophel; with want of reason & vnderstanding, as he did Nebucadnezzar; to teach vs to take heed to our selues and our senses, lest we abuse them to our destruction.
Lastly, seeing God can blinde the eyes, and Vse 3 bind vp the senses when it pleaseth him, let vs go forward & walk boldly in the duties of our calling, let vs not feare any enemies, seeing the Lord hath so many wayes to helpe his chosen people, to succour them, & to saue them harmlesse Let vs commit & commend our selues to his prouidence, who albeit hee suffer vs to fall into many dangers, yet hee can smite his enemies with many & suddain iudgments. He can visit them oftentimes & in sundry manners. Euery thing serueth to his wll, & therfore, if we serue God, let vs be assured he wil make it serue to our benefit. They shal not stir a foot, or moue any member, or lift vp an hand, but at his beck and appointment. Ieroboam stretched out his hand from the Altar to lay holde on the Prophet, but immediatly it dried vp, 1. King 1 [...] and he could not pull it in again vnto him. Ananias & Sapphira his wife, were among the Apostles, and seemed to be in perfect health & far from death: yet suddainly they fell down, & were caried out. Olde Eli, whose sons walked not in the steps of their father, sate vpon a seat by the way side, waiting for the successe of the battel fought against the Philistims. A man would haue thought he sate safely and surely at his owne pleasure, and no doubt he iudged no lesse himselfe of himselfe; but when hee heard that the Arke was taken, suddainly hee fell from his seate backward, 2 Sam. 4. [...] and his neck was broken. When Vzziah King of Iudah presumed to burne incense vpon the Altar of incense, & lift vp his heart, to his owne destruction, while he waxed wroth against ye Priests of the Lord, & had the incense in his hand to burne it,2. Chro [...] [...] 19. suddainly the leprosie arose in his forehead, & he was compelled to depant out of the Temple. We are able to do nothing of our selues, as of our selues, seeing that in him we liue, & moue, Act. 17, 2 [...] and haue our being. Let vs in all our sufferings comfort our selues heerein, that the Lord holdeth the wicked in his owne hand, & turneth their wisdome into foolishnes. Absalom rebelled against his father, and was assisted by Achitophel. Dauids companion, and chiefe counseller: (for the counsell which hee counselled in those dayes was like as one had asked counsell at the oracle of God) Dauid prayed vnto God to turne his counsell into foolishnes,2 Sam. 1 [...] God heard his prayer, and confounded the deep wisdome of this great Polititian so that he set his house in order & hanged himselfe. 1 Cor. 3 [...].20. Hee catcheth the wise in their owne craftinesse, for the wisdome of this world is foolishnes with God: the Lord knoweth that the thoughts of the wise be vain: If any therefore seeme to be wise in this world, let him bee a foole, that hee may be wise. All humane wisdome in the vnregenerate is oftentimes turned into extreme folly. Iezabel [Page 911] enemy against the Church, hated Eliah vnto the death, but sending him this word by a messenger, The Gods do so to me, and more also, if I make not thy life like one of theirs (whom thou hast slaine) by to morrow this time. 1 Kings 19, 2.3. hereby he had fit occasion and opportunity to flye away and to shift for himselfe, receiuing warning, and learning wisedome by his enemy. Herod, a subtle Fox, and withall a bloody Lyon, and wise in his generation, might haue sent one of his Courtiers with the wise men for his greater assurance, yet hee sendeth them alone, and appointeth not one to goe with them. Mat. 2, 8. Thus the Lord striketh his enemies with the spirit of giddinesse, and turneth all their deuices into sottishnesse: he circumuenteth the wise in their owne pollicies, and the counsell of the wicked is made foolish: They meete with darknesse in the day time, and grope at noone day as in the night: but he saueth the poore from the sword, from their mouth, and from the hand of the violent man, so that the poore hath his hope, but iniquity shall stoppe her mouth. Iob 5, 12, 13, 14, 15. Indeed they seeke wayes & imagine meanes to destroy the godly, but they cannot finde them out: they are endued with wisedome, iudgement, & counsell, they are very subtle and deceitfull, but that which happened to the eyes of the Sodomites, falleth vpon their mindes, They are smitten with blindnesse and madnesse, & are smitten with astonying of heart, &c. Deut. 28, 28, 29.
[Verse 34. Then Balaam saide to the Angel of the Lord, I haue sinned.] Heere is offered to our considerations, the corrupt conscience of an euill man. So soone as the Lord charged him with his sinne, by and by his heart smote him, and he confessed his offence. Heere was no true sanctificatiō of the conscience, which indeed did checke and condemne him for his disobedience and couetousnesse, but did not bridle & suppresse the inclination of his heart vnto euill, neyther could testifie that his transgression was pardoned. We learne in this example, [...]ine. [...] are [...] [...]trai [...] [...]on [...] [...]innes. that euill men are oftentimes compelled to confesse their owne sinnes. God wanteth not many wayes and sundry meanes to draw from men a confession of their owne iniquities. This wee see in Pharaoh, when the hand of God was heauy vpon him, and his plagues pressed sore against him, he called for Moses and Aaron, and said vnto them, I haue now sinned, the Lord is righteous, but I & my people are wicked. Exod. 9, 27. Albeit he could not beleeue to obtaine remission, yet he confessed his sinnes to his condemnation. The like we see in Saul, who persecuted Dauid, and sinned against his owne conscience; yet when he saw that Dauid had saued his life, when some willed and cryed to kill him, he saide, Thou art more righteous then I, for thou hast rendred mee good, and I haue rendred thee euill: I haue sinned, come againe my sonne Dauid; for I will do thee no more harme, because my soule was precious in thine eies, &c. 1 Sa. 24, 18. and 26, 21. So then, howsoeuer the vngodly delight in sin, and regard not to prouoke God to wrath, yet theyr owne mouthes are made witnesses against thēselues and they publish theyr owne shame as with the blast of a Trumpet.
The Reasons are these: First, the wrath of Reason 1 God is gone out against them, and their owne consciences summon them vnto iudgement, to answer for their sins, before the high Iudge of heauen and earth; so that the more they seeke to couer and smother them in the ashes of their owne corruptions, that the flame of them breake not out, the more do the sparkes flye out & are scattered abroad, to the shame and confusion of their owne faces. This is it which the Prophet noteth in the people of Israel, whom God of his mercy had chosen to be his Church aboue other Nations, When the wrath of God came euen vpon them, and slew the strongest of them, and smote downe the chosen men of Israel, then they returned to him and sought him early, then they remembred that God was their strength, and the most high God their redeemer: but they flattered him with their lips, and dissembled with him with their tongue, for their heart was not vpright with him, neither were they faithfull in his couenat. Psal. 78, 31, 34, 35, 36. Where we see, that howsoeuer hypocrisy were in their secret soules, and deepe dissimulation in their secret parts, yet a counterfet repentance is in their mouthes, & their owne harts had taught their tongues to lye against God.
Secondly, they would be like the children Reason 2 of God in their afflictions, whom they regard not to follow, in their conuersations. They hate them with a deadly hatred, and cannot abide them in their life, so long as themselues liue in peace and sleepe in security: but when the hand of God is heauy vpon them, thē they would follow their example, and would giue a world that they were like vnto them. That they might die the death of the righteous, Numb. 23, 10. yet is their confession no true confession, because it proceedeth not from a feeling of the filthinesse of sinne, but ariseth from a feare of punishment; and therefore it is without conuersion to God, without hope of mercy, without prayer for pardon, without hatred of sinne, and without purpose to amend.
The vses of this doctrine are these. First, Vse 1 this ouerthroweth the doctrine of the Church of Rome, which teacheth that confession is a part of true repentance, which is a turning of the heart, and a right reformation of the life. For they make three parts of repentance, cont [...]ition of the heatt, confession of the tongue, satisfaction of the worke. But these are not to be holden of vs as essentiall parts of a right repentance, inasmuch as they may agree to the Reprobate and vnregenerate, and are all of them found in Iudas that betrayed his Master, Math. 27, 34. For when he saw that Christ was condemned, he sorrowed, & was striken with greefe for the treachery hee had committed: [Page 912] againe, he confessed his sinne before the high Priests, in betraying innocent blood. Lastly, he made satisfaction and restitution of the mony which he had receiued. Besides, if wee marke their owne doctrine,Catech. Rom. pag. 437. Tho. Aquin, lib. 4. dist. 2. quaest. 1. art. 1. who teach that contrition is an act of a mans free will proceeding from it, not an act of the Holy-Ghost: and, that satisfaction may bee performed by another, one satisfying for another, as well as for himselfe;Ioh. Chapeauil. summ. Catech. Rom. we may truely and soundly conclude from their false and vnsound doctrine, that the reprobate may haue sorow of heart; yea, make confession and satisfaction, and consequently, their confession is no true member of repentance. This therefore cannot be the true Religion which faileth and faultereth in the chiefe points and foundations thereof. The like wee might say of the faith of the Romane Church, which a reprobate may attaine. For they define it to be a gift of God, and a certaine light of the minde, whereby a man giueth a sure and a certain assent to those things that are reuealed in the Word of God.Rhe. Testam. vpon 2 Cor. 13. And therefore our English Rhemists write, that we may know and feele whether we haue faith, but cannot know whether we be in the state of grace. So Bellarmine in his first booke of Iustification auoucheth, that whereas wee are taught in the Creed to beleeue the forgiuenesse of sinnes,Bellar. de Iustif. lib. 1. ca. 9. Sensus illius articuli non est, credo aut confido mihi remissa esse peccata, sed credo & confi [...]cor in Ecclesia Catholica esse donum remission [...]s peccatorum, &c. Iam. 2.19. Heb. 6.5. Luke 8, 13. The meaning of that Article is not, I beleeue or trust that my sins are forgiuen, but I beleeue and confesse that the gift of forgiuing sins is found in the Catholike Church, which is receiued by Baptisme, and other Sacraments. All this is but an historicall and generall faith, which the diuell himselfe hath, who beleeueth and trembleth (as the Apostle teacheth, and therefore also the reprobates, whose mindes are so far enlightened to know the truth. This is to beleeue as the Church beleeueth, albeit they know nothing how the Church beleeueth. If then the reprobate may be made partakers of the faith and repentance of the Church of Rome, Acts 20, 20.21. which are the two chiefe parts of Religion, it confuteth those Polititians (wise in their owne eyes) who neither shame, nor feare to maintaine that the Romish Religion differeth not in substance from the doctrine of the reformed Churches, and consequently that they may be vnited & reconciled. If they can make a fellowship betweene righteousnesse and vnrighteousnes, a communion betweene light and darknesse, & concord betweene Christ and Belial, then they may make an harmony and hotch-potch betweene these two, so contrary the one to the other. But they shall assoone bring the North and South pole together, and cause heauen & earth to ioyne in one, as these two; the one grounded vpon the infallible rock of the Scriptures onely, the other builded vpon the traditions of their fathers.
Vse 2 Secondly, we must learne that they are further from the Kingdome of heauen that deny their sinne, that hide it, that excuse and iustifie it; the reprobate shall rise vp in iudgment, and condemne this generation. It is one steppe toward the Kingdome of Heauen, to tremble at the iudgements of God, to feare to commit sin, to sorrow and weep for it when a man hath committed it, to humble himself, and acknowledge his particular sinnes before mens, and to pray to God in his distresses; yet the reprobate may goe thus farre in his profession, and afterward fall away. This we see in Ahab, when Eliah had reproued him for his bloody oppression and Idolatry, and had denounced the wrath of God to fall vpon him and his posterity,1 Kings 2 [...] 29. He rent his cloathes put on sackcloath vpon him, fasted, and went softly in token of mourning. Thus he humbled himselfe for some sinnes which hee had committed, yet not for all his sinnes, neither did he aske pardon for them. So the Israelites murmuring against God, & desiring flesh for their lusts in the wildernesse, had their prayers granted.Numb. 11 If then the vngodly may goe thus farre in Religion, then they are heereby condemned, that iustifie themselues in their iniquities, and cannot bee brought to a free confession of them, but hide them as Adam, Gen. 3, 2 [...] or excuse them as Saul, or deny them as Achan, or defend them as Cain. Therfore, if we would finde pardon at the hands of God, wee must confesse vnto him as Dauid did, weepe for them as Peter did. If we vncouer them, he will couer them; if we condemne our selues, hee will iustifie vs. Therefore the Wiseman saith, He that hideth his sinnes shall not prosper, Prou. 28 but hee that confesseth and forsaketh them shall haue mercy.
Lastly, wee see heereby that sinne endeth Ʋse not as it beginneth. Albeit the foole maketh a mocke of sinne, yet when the soule is tormented, and the conscience oppressed with desperation, and can finde no ease, then a man ceaseth not to vtter his secret filthinesse, to the shaming of himselfe, and to the astonishment of the hearers. Let vs not looke for Pharaoh, or Saul, or Iudas to come out of hell to warne vs. These things are written for our learning, wee haue Moses and the Prophets, let vs hearken to them. When as terrours take hold vpon the soule, wee cannot couer sinne any longer.Prou. 1 Howsoeuer therefore sinne to the carnall man be sweete vnto the taste, and Satan baiteth his hooke with profite on the one side, and with pleasure on the other, yet afterward it shall prooue more bitter then gall and worme-wood, it shall wound the conscience, as with a deadly dart, and pierce the soule through with many sorrowes. For albeit it beginne in sport, it shall end in horror and despaire. This wee see in the example of Cain, Gen. 4, [...] My punishment is greater then I can beare. So Iudas, when hee saw Christ condemned, felt an hell in his conscience. The money was pleasant, and the gaine was sweete vnto him, but it was as a two edged sword, that woundeth incurably, and as the teeth of a Lyon that biteth mortally. It seemed vnreasonable to Gehazi, that Naaman the [Page 913] Syrian should depa [...]t with so great a benefite, by so little a consideration, 2 King. 5, 23, 27. And therefore followeth after him for a bribe and reward, but with the reward he gained the leprosie, that did cleaue vnto him and to his seede. This is the deepe subtilty of satan; before sin be committed he hideth the deformity of it from the eyes of men, he maketh as if it were no sinne, or a little and veniall sinne, or a little punishment due vnto it; or that there shall be time enough hereafter to repent of it; hee be commeth a preacher of Gods mercy and pardon, he telleth the sinner that God is gracious and mercifull. Thus he couereth the greatnesse of sinne, and hideth the greeuousnesse of the punishment, and concealeth the wrath of God that is drawne vpon vs. But when hee hath once preuailed and ensnared the poore soule that hath swallowed the bait, he openeth the eies which before he had darkned, he rouzeth vp the conscience which before he had seduced, he striketh the heart which before he had hardned, hee vncouereth the fire of Gods indignation and iealousie, which before hee had smothered. Then he maketh sinne appeare as vile and vgly as he can, then he layeth it open in his colours, then he will make a small sinne appeare the greatest; then he setteth forth the iustice of God due to the least sinne, and all to bring the person that hath sinned to desperation. Wherefore let vs flye from sinne, as from the byting of a Serpent, that we be not stung therewith to eternall death, Knowing that the wages of sin is death, Rom, 6, 23.
36 And when Balak heard that Balaam came, hee went out to meete him vnto a Citie of Moab, which is in the border of Arnon, euen in the vtmost coast.
37 Then Balak saide vnto Balaam, Did not I send for thee to call thee? Wherefore camest thou not vnto mee? Am not I able indeede to promote thee vnto honour?
38 And Balaam made answer vnto Balak: Loe I am come vnto thee: and can I now say any thing at all? The word that God putteth in my mouth, that shall I speake.
39 So Balaam went with Balak, & they came vnto the City of Huzoth.
40 Then Balak offered Bull [...]kes and Sheepe, and sent therof to Balaam, and to the Princes that were with him.
41 And on the morrow, Balak tooke Balaam, and brought him vppe into the high places of Baal, that thence hee might see the vtmost part of the people.
In these words, beeing the shutting vp of this Chapter, is contained the last branch of Balaams going to curse the people. We heard before of the wrath of God against this Wizard, who would not be stopped from his desired iourney, and therefore the Lord opened the mouth of the dumbe beast to reproue her master; and afterward the Angel of God, further to discouer the hollownesse and hypocrisie of his heart. Heere we are to consider the meeting and comming together of the King, and the false Prophet, together with the entertainment he findeth at Balaks hands. Herein we are to obserue two things: First, their talke and communication; secondly, the actions of them both. In the first part contayning the speech that passed betweene them, we are to marke, that the King to honour him the more, so soone as hee is aduertised of his approach neere to the borders of his kingdome, he goeth out to meete him. For no doubt he sent the Princes and messengers of the Moabites backe, to go before to giue some notice and bring ioyfull tidings of his comming to their Lord. Therefore the King hearing the message, and conceyuing (no doubt) in his minde, the vtter ouerthrow of the Israelites, stayed not vntill he came within his dominion, but met him in the bounds and limites thereof, and brought him home with him to go about his businesse. When they are met, note in their talke first the question moued by Balak, then the answer of Balaam. In the question we see, that albeit he had basely deiected himselfe, and crept lowly into the fauour of the false Prophet, honoring him to his own dishonor, going out, to bring him in, and after a sort casting his crowne and dignity vnder his feete; yet on the other side hee gloryeth in his owne power, and boasteth of his high dignity, as if he had all the riches and honor in his owne hand. Balaam doth not denie the fauour of the king, placing him with his Princes, rewarding him with his presents honouring him with his owne presence, and sending for him from far, but maketh a short answer vnto him truely, albeit vnwillingly, that albeit he were come at the kings desire, and brought by his deserts, yet it was not in his owne power what to do: he could go no farther then the Rules and Principles of his Art would suffer him: hee had called vp the God of the Hebrewes to forsake them, and he must of necessity speake that which God should put into his mouth. As if hee should say, I cannot speake what I would, but shall bee constrained to speak that onely which he willeth mee.
After the communication of these parties, followeth a description of their actions; when the king had brought him into the Cittie, hee spareth for no cost and charges, hee feasteth him with his Princes, as if they were his Companions, and laboureth by all meanes possibl [...] to giue him contentment in his abode. Hauing now refreshed himselfe after his iourney, and hauing had experience of the kings good estimation of him, hee is employed in the businesse for which hee was sent for, and caried vp to the high place of Baal, where no doubt was a solemne Temple consecrated [Page 914] and dedicated to that Idoll, and from thence he beholdeth the whole hoast of Israel. Thus much of the order of the wordes: Now let vs come to the doctrines arising out of the same.
[Verse 36. When Balakheard that Balaam came, he went out to meet him.] The cheef point offered to our considerations in this diuision is, to marke the honour done vnto Balaam by the King. Himselfe goeth out to meete him, as if he had bene some great Prince or Potentate, he bringeth him honourably into the City, he setteth him among his Princes, and maketh him inherit the seate of glory: he killeth bullockes and sheepe to prepare a royall feast for him. From this example we learne, that Idolaters and Infidels were wont greatly to honor their Priests and Prophets.Doctrine. Idolaters and Infidels, were wont greatly to honor their Prophets and Priests. Howsoeuer they were destitute of the, knowledge of the true God, and serued the creature in stead of the Creator, which is blessed for euer, Amen: yet they accounted it a speciall duty to honor the Priests of their Groues and Altars, and perswaded themselues they should neuer receiue any blessing at the hands of their gods, vnlesse they honoured those that were esteemed as the seruants of their gods, and greatly in their fauour. This is taught vs in many places of the word of God. Hereunto commeth that which Moses witnesseth, touching the Egyptians, during the dearth and famine that was in Egypt, when the king had receiued all the money, bought all the cattle, and purchased all the land of the people to supply theyr necessity, and to saue their liues, Genes. 47, 22. yet he would not buy their Priests lands, but sustained them for their office sake. He remoued the people vnto the Citties from one side of Egypt, euen to the other: onely the land of the Priests bought hee not, for the Priests had an ordinary of Pharaoh, & they did eate the ordinary which Pharaoh gaue them, wherefore they sold not their ground. This also further appeareth in the book of Exodus, chapt. 7, 11, 22. and is confirmed in the Prophesies of Daniel: where we see, when Moses and Aaron wrought miracles, Pharaoh sent for his sorcerers that came into ye kings presence. So when Nebucadnezar had dreamed a dream, wherewith his spirit was troubled, and his sleepe disquieted. Dan. 2, 2. and 4, 3, 4. & 5, 7. be commanded to call the inchanters, the Astrologians, the soothsayers, and the Chaldeans who were about him, and neere vnto him, and in credit with him. The like we reade in Samuel, 1 Sam. 6, 1, 2. when the Arke of the Lord was in the countrey of the Philistims, they called their Priests, and consulted with their soothsayers what they should doe with it; and without their counsell and aduice, without their direction and commandement, the Princes would do nothing. So when Ahab purposed to go to battaile against Ramoth Gilead, he assembled the Prophets of his idoll groues, whom hee vsed familiarly, who were in credit and authority with him; insomuch, that one dareth smite Micaiah in the Kings presence, 1 Kin. 22.4, 6, 24.
The Reasons follow in order: First, naturally Reason all men are extremely giuen to superstition, and euen dote in corrupting the worship of God, being destitute of the true knowledg of the true God, and the right manner of his seruice, who wil be worshipped according to his owne will and word, not after the inuentions and deuices of the wisest men. Christ Iesus teacheth in the Gospel, Iohn 15, 19. that the world will alwayes magnifie and make much of his owne, If yee were of the world, the world would loue his owne. And likewise the same Apostle sayth elsewhere, They are of this world, therefore speake they of this world, and this world heareth them. If then men naturally turne the glory of the incorruptible God, into the similitude of corruptible creatures, and so change the truth of God into a lye, no maruell if they be greatly beloued and befriended, wc further their idolatry, and helpe forward that worship of God which they haue framed and fashioned to themselues.
Secondly, the false Prophets haue alwayes Reason bene honoured as fathers in the worlde, and therefore it cannot seem vnto vs strange, that they be highly esteemed. For as the true teachers are indeed spirituall Fathers, and spirituall Nurses of the Church as the Apostle declareth, 1 Cor. 4, 15. Though ye haue ten thousand instructers in Christ, yet haue yee not many Fathers, for in Christ Iesus I haue begotten you through the Gospel. So likewise idolaters did respect and reuerence their Teachers as their fathers, giuing them al honor, and accounting them worthy of all estimation. This we see in Iudg. 17, 10, 11. & 18, 19. in the corrupt and ruinous times of the church, When there was no King in Israel, and the Leuites (confined vnto their Cities by the ordinance of God) wandered now vp and downe from place to place, for want of maintenance and imployment, & glad as iourney men to be hired for meat and drinke, for ten shekels of siluer, and a sute of apparrell yearely. For Michah entertained one of them, and sayd to him, Dwell with me, & be vnto me a Father and a Priest: now I know that the Lord will be good vnto mee, seeing I haue a Leuite to my Priest. So in the chapter following, when the Danites were come vnto the house of Michah, they allured the yong man the Leuite to go with them, saying, Come with vs to bee our Father and Priest.
The vses are in the last place to be considered Vse 1 of vs. First, wee learne from hence, that all men haue some light and sight of religion, & of God, by nature, thogh not so much as may bring them to saluation, yet so much as may suffice, and so farre as serueth to make them without excuse. For why did they honour, reuerence, and obey their idolatrous Priests, but because they were conuersant about their holy things, and had their calling to further and finish the worship of their gods? Acts 14, 13. [Page 915] This therefore serueth to stop the mouthes of all Atheists, that say in their hearts, defend with their tongues, and maintaine with all their wits, that there is no God; speaking of him contemptuously, vsing reprochful words against him, sauouring of prophanenesse and contempt. These are as mad dogs which flye in their masters face, that keepeth them, and feedeth them: so do they blaspheme the most High that made them, that ministreth all things vnto them, in whom they liue, and breath, and to whom they shall one day giue an account, when all flesh shal appeare before h [...]m. Would not he be iudged among men a most vngodly and vngracious child, yt should slander, and curse, reprooue and reproach his [...]aren s with contumelious words? And if he should deny his father that he knoweth him, [...]r onely doubt of it, would not such an one be thought vnworthy to liue vpon the earth? How much more are they to be abhorred and [...]etested that blaspheme the name of GOD, which is blessed and holy throughout all generations? Which say vnto God, Depart from vs for wee desire not the knowledge of thy wayes: Who is the Almighty that we should serue him? & what profit shall wee haue if we should pray vnto him? Iob. 21.2 [...] 25.
Ʋse 2 Secondly, see hereby how forward & zelous men are in their wil-worship; and let vs take notice of our owne dulnes & backwardnesse in the true worship of the eternall God, in comparison of these poore blind Idolaters. We see this euidently in the Israelites, when they determined in the absence of Moses to set vp the golden Calfe, Exo. 32, 3, 6. they pulled off their earings, they bestowd their gold, they spared no cost, to the end they might haue a seruice of God after their owne fancy: and when it was made, they rose earely in the morning to worship it, and expressed theyr delight in it by [...]eaping and dancing before it. We see it also in the old Idolaters, they were so zealous and superstitious, that they were content to part with things most deare and precious: [...] [...]6, 37 they offered their sons and daughters vnto diuels, and shed innocent blood euen the blood of their sons and of their daughters, whom they offered to the idols of Canaan. This also appeareth by our ne [...] idolaters, by their pilgrimages, vowes, garnishing, g [...]lding, and cloathing of images. Let vs therfore be zealous in the true worship of God, and learne of these blinde men to be ashamed of our coldnesse and carelesnesse, of our backewardnesse & vnwillingnes in the best things. When the mother of Machah would make a molten image, Iudg 1 [...], 3 [...] she dedicated eleuen hundred she [...]els vnto the Lord, to make thereof a grauen image or idoll. Whereby we see, in this voluntary worship and wil-seruice (being agreeable vnto the corrupt n [...]ture of man) how forward and feruent, how ready & willing they were to follow and further their idolatry. But how many be there that liue in the bosome of the Church, and professe the true religion, prospering vnder the shadow of it, and tasting how bountifull the Lord is, yt to maintaine the trueth, repine and greeue to giue one halfe peny? Albeit they waste their yeares in vanity, and think nothing too much to bestow on pride, drunkennesse, riotousnes, whoredome, and all excesse; to the dishonoring of God, to the impairing of their estates, and to the destruction of their soules and bodies: yet when they should bestow and contribute any thing for the maintaining of a lerned ministry to instruct them & theyr families in the word, which is able to saue their soules, how do they pinch and repine at it, as if they were like to be vndone? Or if a collection or contribution be to be made for the poore, to releeue them in their necessities, one peny giuen this way doth more grieue them, & make them grudge at it, then a pound co [...]sumed in badde [...] and baser vses. What a shame is this, for those whom the Lord hath blessed with abundance, that they should spend all on their backes and bellies, on hawkes or houndes or whores, and nothing at all to the glory of God, to the comfort of their soules, and vnto the helpe of their brethren: nothing on the Church of God, and vpon their bretheren in Christ, dearly bought with ye blood of Christ, as of a Lambe vnspotted and vndefiled. To this purpose Salomon speaketh also, Prouer. verse 23. Bu [...] the trueth but sell it not; likewise wisedom, instruction, and vnderstanding. This our Sauiour Christ teacheth also, Mat. 13, 44, 45, 46.
Lastly, seeing the heathen were woont to Vse 3 esteeme highly, and prouide liberally for their prophets and soothsayers, how much more ought the faithfull and painfull Ministers of God that labour in the word and doctrine to be maintained? For seeing they plant in the Lords vineyard, 1 Cor, 9, 7, 13, 14. why should they not eate the fruit, and gather the profites thereof? Seeing they go a warfare, and fight the battels of God, why should they not take their presse-mony, & receiue their pay? Seeing they feed the flocke of God committed vnto them, wherof the holy Ghost hath made them ouersee [...]s, why should they not eat of ye milke thereof? Seing they bee nurses to nurse the sonnes and daughters of God, with the two brests of the Olde and New Testament, why should they not receyue their wages? If they sowe spirituall things, why should they not reape carnall things? Seeing they minister about holy things, why should they not eate of the things of the Temple? And seeing they waite at the Altar, why should they not bee partakers with the Altar? If they bee the Lords Labourers, why should they no [...] haue the reward and recompence of theyr worke? For the Lord himselfe hath decreed and ordained, that they which do preach the Gospell, should likewise liue of the Gospell. All the Heathen people thoroughout the world, [Page 916] are bountifull, and open their hands wide to their Priests and Prophets. Iezabel so prouided for the Priests of Baal, and the other Prophets of the Groues, that she kept foure hundred at her owne Table, 1 Kings 18, 19. The Papists haue thought nothing too much, nothing too deare to bee bestowed vpon theyr Priests and Iesuites, and vpon theyr foolish superstition. And as they do liberally maintaine, so they do greatly honor and highly aduance them, they account them as the Fathers and Pillars of the Church. This should stirre vs vp, hauing a founder religion, and making a better profession, to haue the Teachers thereof in singular loue, for their works sake that is in their hands, 1 Thess. 5, 12, 13, and to account their feete beautifull,Rom. 10, 15. that bring glad tydings of good things, who are as spirituall fathers of our soules, and as Ioash said to Elisha, the Chariots of Israel, and the horsemen thereof. For when Elisha fell sicke of his sicknesse whereof he dyed, the King came downe vnto him to visite him, and wept vpon his face, saying, O my father, my father, the Chariot of Israel, & the horsemen of the same. 2 Kings 13, 14. This serueth to condemne our contempt toward the Messengers and Ministers of God, that rise early and late to speake vnto vs in the Name of the Lord, who in stead of honour are disgraced: in stead of countenance, are contemned: in stead of maintainance, are euery way defrauded, partly by prophane Atheists, partly by dissembling hypocrites, and partly by cunning Papists. Hence it is, that the Church is oppressed, and groneth vnder the burden of sundry corrupt customes, and iniurious prescriptions, to the decay of religion, and hinderance of the true worship of God. If these mē had onely cut off the lap of our garments,1 Sam. 24.5, 6 it were reason they should haue some remorse for it: and it were wel with them if their harts would smite them for it. But they haue serued vs as the Ammonites serued the messengers of Dauid, whom he sent to comfort the King, who shaued off halfe theyr beards, and cut off their garments in the middle, 2 Sam. 10, 4. Of whom we may say as Paul said sometimes of the Iewes; Thou that abhorrest Idols, committest thou sacriledge? Rom. 2, 22. That is, thou hatest the false gods, and yet thou spoylest the true God, which seemeth to bee much worse then the worshipping of Images, and the giuing of our selues to the sinne of Idolatry. Thus we offer to the Lord, the lame and the sicke, the torne and the blinde, which if it were offered vnto thy Prince, would hee accept it at thy hands, & be content with thee? Mal. 1, 8, 9, 13, 14. yet we thinke him deeply indebted vnto vs. Thus do we spoyle the Lord of hosts in his Tithes and Offerings, yet the Idolaters will not spoyle their gods, as wee haue spoyled and doe spoyle the true God. Mal. 3, 8. Thus oftentimes it fareth better in this world with those which prophesie errors, and speake flattering thinges, which dawbe with vntempered Morter, and preach of wine, and of strong drinke, thē with such as are found faithfull witnesses of ye truth, denouncing the iudgements of God, and dealing faithfully with his people. Whilst the true Prophets of God are hid in Caues, and fed with bread and water, to sustaine their feeble soules and faint liues: foure hundred Prophets of the Groues are fed to the full, and fare deliciously euery dat at Iezebels Table, 1 Kings 18, 13, 19. Whiles M [...] chaiah is clapt vp in the Prison house,1 Kin. 2 [...] and fed with the bread of affliction, &c. the false Prophets walked at liberty, were richly prouided for, tasted of the best, and did eate the portion of the Kings meat. Whilst Ieremy the true Prophet of the Lord is put in the court of the prison,Ier. 37, 1 [...] 38, 6. & hath giuen him daily a morsell of bread out of the Bakers street, and is cast into the Dungeon, where was no water but myre, where he stucke fast: the false Prophets insult ouer him, and liue in al pleasure & abundance. Whilst Daniel and his companions feed vpon Pulse, and haue water giuen them to drinke,Dan. 1, 1 [...] the Priests of Bel with their wiues & children made merry with the meate allotted to the Idoll. But howsoeuer this hath euer bene the lot and portion of the Prophets and Apostles, and of other seruants of God, and the recompence of their labours, who spend their vitall spirits, and waste their strength, to speake to an vnthankful people: let vs (notwithstanding the disgraces and indignities offered vnto vs) go forward in our callings, looking for our wages and reward at the hands of GOD, in whose seruice we are imployed, and who hath promised, That they which are wise, shall shine as the brightnesse of the Firmament, &c. Dan. 12. Thus the Apostle exhorteth the Elders to feed the flocke of God, which dependeth vpon them, assuring themselues, That when the chiefe Shepheard shall appeare, they shall receiue an incorruptible crowne of glory, 1 Pet. 5, 3, 4.
[Verse 39. So Balaam went with Balak: He tooke Balaam, and brought him vp into the high places of Baal, that thence he might see the vtmost part of the people.] After the communication, followeth a description of theyr actions, they prepare for theyr coniuration, they offer sacrifices, and going into the Chappell of Baal, they take a view of the vtmost part of the people of God. God hath set himselfe against Balaam, he had forbidden him to curse his people, the sword was drawne out against him for his disobedience, and he promised to submit himselfe vnto the good pleasure of God. All this was knowne also to Balak that set him on worke, and payeth him his wages; yet see here how they proceed and goe forward in theyr wicked course, and cannot be stopped & hindered from it.
From hence we learne, that howsoeuer the vngodly be checked & reproued of God,Doctri [...] The wic [...] reproue [...] continu [...] sinne. yet they continue in theyr vngodlinesse: howsoeuer they bee crossed and contradicted, they hold on their course in sinne which they haue [Page 917] begunne. This appeareth in the example of Cain; albeit he were admonished and reprooued of God for his wrath and malice against his brother, [...], 6, 8. & [...] yet he runneth forward, and neuer ceaseth till he had killed him. This is seene likewise euidently in the example of the olde world, when the Lord saw that the wickednesse of man was great in the earth, and all the imaginations of the thoughts of his heart were onely euill continually, he stirred vp Noah a Preacher of righteousnes, and gaue them an hundred and twenty yeeres to repent; yet they sinned still, corrupting their wayes, and defiling the earth with their cruelty; they did eate and drinke, and gaue themselues vnto all excesse till the flood came, and swept them all away. Hereunto commeth the practise of Pharaoh, Exod. 6, 34. what could the Lord haue done vnto him that he did not? He sent Moses and Aaron to speake vnto him, he brought sundry plagues vpon him, hee corrected him by diuers and sharpe afflictions, yet he waxed obstinate, and hardned his heart more and more, to his owne destruction. This is that which the Apostle Paul teacheth, 2 Tim. 3, 1, 2, 3. This know, that in the last dayes shall come perillous times; for men shall be louers of their owne selues, couetous, boasters, proud, cursed speakers, disobedient to parents, vnthankefull, vnholy, &c. So that it appeareth to be an euident trueth, that the wicked are so obstinate and hardned in their euill, that by no meanes they can bee brought from it, Pro. 27, 22. And if thou shouldest bra [...] a foole in a mortar among wheate brayed with a pestle, yet will not his foolishnes depart from him.
Reason 1 The Reasons to strengthen and confirme this truth to our consciences, are to be considered. First, sin is as the Gangrene or Canker, i [...] fretteth and cateth further and further, the hand infecteth the arme, and the foot the leg, vnlesse the part that is infected bee cut off at the beginning, as the Apostle teacheth, 2 Tim. 2, 16, 17. Stay prophane and vaine bablings, for they shall increase vnto more vngodlines: & their word shall fret as a canker, of which sort are Hymeneus and Philetus. So the Apostle Iames resembleth and compareth sin to child-bearing for the fruitfulnesse of it, Iam. 1, 15, When lust hath conceiued it bringeth foorth sin, and sin when it is finished, [...] 7, 14. bringeth forth death. Likewise, it is a leauen which leaueneth the whole lumpe, and therefore no maruel if it proceed by little and little, from one degree to another.
Reason 2 Secondly, euill men are giuen ouer of God into a reprobate sence by his iudgement, so yt it is no maruell if they become vile and abhominable. This Paul declareth, Rom. 1, 26, 29, 30. This is likewise noted of the sonnes of E [...]i, who albeit they were reproued of their father that they caused the lords people to trespasse, Yet they continued in their sinne, and obeyed not his voice, because the Lord would stay them, 1 Sam. 2, 24, 25. And the Apostle writing to the Thessalonians, maketh mention of the vnbeleeuing Iewes, who killed the Lord, murthered the Prophets, persecuted the Apostles, withstood the truth, and forbad them to preach vnto the Gentiles, that they might be saued, To fulfill their sinnes alwayes, for the wrath [...]f God is come on them to the vtmost. Seeing therefore such as cast away the warnings of God, are thēselues cast off and giuen ouer of God to fill vppe the measure of their sinnes, and seeing sinne is of it selfe fruitfull, branching and budding as a Tree, fretting as a canker, sowring as a leauen, growing as a childe, multiplying as the fish in the waters: wee are not to maruell, if men once beginning to sinne cannot be staied and stopped from whatsoeuer they haue imagined to do.
Now, let vs apply this doctrine to our vses. Ʋse 1 First, seeing the vngodly proceed and perseuer in sinne, assuredly great shall bee their iudgement: and as they increase in sin, so shal they increase their punishment, and hoord it vp as a treasure against the day of wrath. This the Apostle setteth downe as an euident trueth. Despisest thou the riches of his bountifulnesse and patience, and long sufferance, not knowing that the bountifulnesse of God leadeth thee to repentance? But thou after thine hardnesse, and heart that cannot repent, heapest vp as a Treasure vnto thy selfe wrath, against the day of wrath, &c. This ought to bee a terror to all the vngodly, to consider that as their hearts are hardened, and their consciences seared, so the plagues and punishments of God attend vpon them, and alwayes grow according to the degrees of their sinnes. This the Lord threatneth in the Law, Leuit. 16, 21, 23, 24. If ye walke stubbornly against me, and will not obey me, I will then bring seuen times moe plagues vpon you, according to your sinnes: but if by these ye will not bee reformed by me, but walke stubbornly against mee, &c. Thus we see the equall proportion betweene our sins, and Gods punishments.
Secondly, see how dangerous it is once to make shipwracke of faith and a good conscience, and to wound our soules by falling into sinne. The further a disease runneth, and the longer it continueth, the more vncureable it is. The further a fire spreadeth, the more it consumeth. The more sin groweth to an head, the more the Spirit of God is quenched, & the worke of grace is diminished, the assurance of comfort is weakned and lessoned. Let vs therfore alwayes keep a diligent watch ouer our soules, let vs seeke to cut off all occasions of euill, and endeuour to stoppe the first beginnings. If a disease be taken in the beginning before it spread and seize vpon the vitall parts, it is easily cured. A fire when it is first kindled, is quickely quenched. The Spring of the yeare is the best and fittest season to purge out euill humours, and to apply medicines vnto the naturall body. When a shippe hath an hole that it beginneth to leake, it is soone stepped. So if we will labour and striue to purge out the olde leauen betimes, befor [...] [Page 918] it gather strength, we shall with more ease & lesse difficulty be able to withstand the force thereof: whereas the more sinne is practised, the more the heart is hardned, according to the saying of the Prophet, Ier. 13, 23. Can the Blackmoore change his skin? Or the Leopard his spots? Then may ye also do good which are accustomed to do euill. Therefore the Lord seeing that Cain had offended, and that his countenance was de [...]ected (which were the fore-runners of murther) stirred him vp to looke vnto these things. Gen. 4, 7. If thou do well, shalt thou not be accepted? And if thou doest not well, sinne lyeth at the doore. This is that vse which the Prophet pointeth out, Esay 5.11, 18. Wo vnto them that draw iniquity with cords of vanity, and sins as with cartropes. Woe vnto them that rise vp early to follow drunkennesse, and to them that continue vntill night, till the wine do enflame them. Where hee teacheth the wofull and miserable condition of all those that runne from euil to worse, as it were, adding drunkennesse vnto thirst, and warneth vs to take heed lest at any time there be in any of vs an euill heart and vnfaithfull, to depart from the liuing God.
Ʋse 3 Lastly, seeing the vngodly being reproued of God, and checked of their own conscience continue in their euill, we must know that on the other side it belongeth vnto the faithfull, according to the trueth of the word reuealed vnto them, to grow in grace more and more, and to make euery day some step to the king dome of heauen. So many as are truly grafted into Christ, as it were into a vine, must draw iuice from him continually, and bring foorth fruite plentifully, according as hee teacheth, Iohn 15.22. Euery branch that beareth not fruite in me, he taketh away, and euery one that beareth fruite, he purgeth it, that it may bring foorth more fruite. It is the commendation of the Church of Thyatira, Reuel. 2, 19. That their works were more at the last, then they were at the first. Let vs begin to beleeue in Christ, and to expresse the power of godlinesse, neither let vs be terrified and dismayed from a constant resolution, to forsake sinne, and embrace righteousnesse, with the hardnes and difficulty, with the lets and stumbling-blockes that lye in our way, with the troubles and tentations that abide for vs: all these are hard in the beginning. A setled course, and a continuall practise of faith and repentance, shall make the matter easie, and the way plaine before vs. An Apprentice that first beginneth to learn his trade and occupation, is much troubled at the strangenesse of it, he findeth in himselfe great vnfitnesse and vntowardnesse, he saith he shall neuer attaine vnto it, he shall neuer go through with it, and the reason is, because he hath not vsed it: but when once he is entred into that course, he taketh delight in it, and wondereth at his owne folly and simplicity. A Scholler that first beginneth to reade, to write, or to learne any liberall Art, is discoraged through the hardnesse of it, and if he might bee put to his choise, had rather giue ouer then hold out; but vse and custome makes it easie, and then he learneth with great pleasure & little paine: for that which a man doth often, he doth easily. So is it with all Nouices and yong Schollers in the schoole of Christ, when first they begin to be trees of righteousnesse, set in the garden of God, they meete with many hinderances and pull-backes, they wrastle with many tentations, and encounter with sundrie enemies: but when they haue once practised the duties of the first and second Table, and entred into the race of Religion, they runne swiftly, they obey God willingly, and follow their calling cheerefully. For now they practise all holy duties often, and therefore doe them easily and willingly, not grudgingly and vntowardly.
This Salomon teacheth, Prou. 14, 6. A scorner seeketh wisedome, and findeth it not; but knowledge is easie to him that will vnderstand. And hence it is that Christ our Sauiour exhorteth vs, Come vnto me all ye that are weary and heauy laden, for I will ease you: For my yoake is easy and my burthen light, Math. 11, 28. So the Apostle Iohn testifieth, This is the loue of God that yee keepe his Commandements, and his Commandements are not burthenous: for all yt is born of God ouer commeth this world and this is that victorie that hath ouercome this world, euen our Faith. 1 Iohn 5.3, 4. They haue their transgressions of the law pardoned, they haue Christs obedience in fulfilling the law imputed: repentance from dead workes is wrought and effected in them. All things saith Christ are possible to him that beleeueth, Matth. 17, 20: according to the saying of Paul, Phil. 4, 14 I am able to do all things through the help of Christ which strengthneth me. Let vs do his wil cheerfully, readily, willingly. For as God loueth a cheerefull giuer, so hee loueth a cheerful seruant. Let it be meat & drink vnto vs to do the will of our heauenly Father, and finish his worke appointed vnto vs.
CHAP. XXIII.
1 And Balaam saide to Balak: Build me heere seuen Altars, and prepare mee heere seuen Bullockes, and seuen Rams.
2 And Balak did as Balaam sayde, and Balak and Balaam offered vpon euery Altar, a Bullock and a Ramme.
3 Then Balaam saide vnto Balak: Stand by the burnt Offering, and I will go, if so be that the Lord will [Page 919] come and meete me: and whatsoeuer he sheweth me, I shall tell thee: So he went foorth alone.
4 And God met Balaam; and he said vnto him, I haue prepared seuen Altars, and haue offered vpon euery Altar a Bullocke and a Ram.
5 And the Lord put an answer in Balaams mouth, and saide; Goe againe to Balak, and say on this wise.
6 So when hee returned vnto him, Loe, hee stood by his burnt-offering, hee and all the Princes of Moab.
7 Then he vttered his Parable, and saide, Balak the King of Moab hath brought me from Aram, out of the Mountaines of the East, saying; Come curse Iacob for my sake, come and detest Israel.
8 How shall I curse, where God hath not cursed? Or how shall I detest, where the Lord hath not detested?
9 For from the top of the Rockes I did see him, and from the Hils I did behold him: Loe, the people shall dwell by themselues, and shall not be reckoned among the Nations.
10 Who can tell the dust of Iacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his.
11 Then Balak saide vnto Balaam, What hast thou done vnto me? I tooke thee to curse mine enemies, and behold, thou hast blessed them altogether.
12 And he answered and said, Must not I take heed to speake that which the Lord hath put in my mouth?
IN the former Chapter wee haue heard the busie preparing and prouiding of an enchanter and sooth-sayer, to weaken and bewitchthe people. Now in this Chapter and the Chapter following, we see his diuinations deliuered, and his sorceries explained vnto vs. For Balaam being gotten and hyred with the wages of vnrighteousnesse, he laboureth and sweateth by all meanes to waste and weaken the hoast of Israel, but effecteth nothing against them, verifying the saying of the wiseman, Prou. 21, 30. There is no counsell nor wisedome against God, who scattereth the purposes and pollicies of the wicked.
[...] diuision [...] chapt.In this Chapter obserue two principall points (to wit) two diuellish attempts to destroy the Israelites with Magicall enchantments. Touching the first endeuour and practise, we are to consider, both the facts & actions, and then the yssue and euents thereof. The first action is, that Balaam (as the masterworkman in this businesse) commandeth preparations to be made for his diuinations, hee must haue seuen Altars builded, seuen sacrifices prepared, seuen Bullocks, and seuen Rams offered; seeking to please and appease GOD thereby, and to draw him to fauour the Moabites, & to forsake the Israelites, for he knew he could do nothing for the one, and against the other, vntill he had procured the God of the Israelites to depart from them.
But heere it is to be obserued, that he dealeth wholly by odde numbers, [...]ede nū. [...] of the [...] of se [...] willing all to be done by seuens. The number of seuen was alwayes accounted an holy and sacred number, and religiously obserued, euen from the Creation, whereof the Gentiles marked sundry examples in Nature, and in the worship of God. Besides, a certaine diuine force was imagined to be in the odde number, and therefore the Sorcerers and Enchanters did for the most part deale with these vneuen numbers. This we see in the Poet Ʋirgil, Eclog. 8.
I twist for thee euen first of all, th [...]se threds in number three,
In colour three fold differing, and thrice about these Altars
I draw thy liuely counterfeit: God ioyes in number odde.
The like appeareth in another Poet,Ouid. Meta. li. 7 & 14 Ter se conuertit. Ter sumptis, &c. describing the practises of certaine witches, as Medea, Circe, and others. Hee bringeth one in, speaking thus:
The Starres alonely faire and bright,
did in the Welkin shine,
To which she lifting vp her hands,
did thrice her selfe incline:
And thrice with water of the Brooke,
her haire besprinkled she,
And gasping thrice, she opt her mouth,
and bowed downe her knee.
And afterward,
Loe, thrice with Brimstone, thrice with Fire,
and thrice with Water pure,
She purged Aesons aged corse,
that stept and slumbred sure.
The Altars being made as Balaam commanded, the King and this Sooth-sayer offer thervpon to God. For Nature taught, that there is no accesse to God, without a sacrifice: as God from the beginning of the fall of man, trained vp his people in the rudiments of the Law, & enioyned them this carnall seruice, and these carnall ceremonies which now are ceased, in asmuch as we haue the consummation and perfection of all in the all-sufficient sacrifice of Christ once offered vpon the Crosse, who sitteth for euer at the right hand of God, and with that one offering, he hath consecrated for euer them that are sanctified, Hob. 10, 12, 14 Now they offer these kind of Beasts rather then any other, because they had heard that the God of Israel commanded them to offer Bullocks and Rams vnto him, so that they would giue him his owne desire, and please him with the seruice he seemed to bee [Page 920] delighted in. But God regardeth not sacrifices that are offered with a corrupt heart. Psalm. 50, 9. Againe, they offer seuen Bullocks and seuen Rams vpon the seuen Altars, because as this number was thought to be holy, so it was supposed to bee of secret vertue, seeing God sanctified & separated from the beginning, the seuenth day, and nature hath left examples of sundry seuens in the heauens, as the Pleiades, the Planets, and many other. Lastly, he commandeth the King to stand by the sacrifices and burnt-offerings very deuoutly, and whiles they were burning, he withdraweth himselfe, & seeketh a secret place to worke his feats, as the witch of Endor did, 1 Sam. 28, 13, and as Sorcerers do; to the end that by this separation of himselfe he might raise a superstitious opinion in Balak of his doings, and the better being solitary, to put in vse his ceremonies. The euents ensuing after these actions before handled, are double: First, in God, and afterward in Balaam. God appeared to this prophane man, as he hath done to diuers of his enemies, for his childrens sake, not for their own sakes, as also Elisha saide to Iehoram, As the Lord liueth, in whose sight I stand, if I had not regarded the presence of Iehoshaphat, I would not haue looked toward thee, nor seene thee this day. 2 Ki. 3, 14. Now as all hypocrites please themselues in theyr outward ceremonies, so Balaam telleth God what Sacrifices he had offered vnto him, that he had spared no cost nor charges. And as he thought he had done well, so he looked to haue beene respected; he telleth of his good deeds, he boasteth of his works, he numbreth vp his burnt offerings, he hopeth by these allurements, that God would change his mind. He thought him to bee as one of the gods of the Gentiles, which were diuels, & not Gods, and they that sought vnto them, sought vnto diuels, not to God. But whereas he gloryeth in the works of his owne hands, and putteth confidence in his worship performed to God, he receiueth no answer heereof, only the Lord willeth him to returne backe to the King his master, that set him on worke, and speak vnto him what should be put in his mouth.
Touching Balaam, he goeth, hee obeyeth, he vttereth a Prophesie before the King and his Nobles,The first prophesie of Balaam. speaking after the manner of the true Prophets, not moued by the spirit of the diuell, but inspired by the Spirit of God, and declaring truly what he had receiued of God. The Prophesie and Parable of Balaam is first vttered, then the effect of it is set downe and declared. The Prophesie hath three points to be considered: First, the entrance: Secondly, the substance and matter it selfe: Thirdly, the conclusion. Touching the entrance into the Prophesie, it is taken from the present worke now in action, and detecteth the folly and dotage of Balak, who had sent from far to fetch a Sorcerer, and doubted not of the force of his diuinations, seeing he was cunning in the East manners. Thus were Idolaters giuen ouer, by the iust iudgement of God, to beleeue lyes. The substance of this Propheticall speech followeth, first propounded, and afterward proued and confirmed. For he sheweth, that Israel is blessed of God, and therefore not to bee cursed. Israel is protected of God, as with a shield, and therefore it lyeth not in his power, or in the power of any man to make them a cursed people, to be had in execration and detestation. This sentence is vttered by way of an interrogation and asking a question, for the greater force, and giuing power vnto it, for the better assurance of the truth of it, and to put it out of doubt, How shall I curse, where God hath not cursed? Or how shall I detest, where God hath not detested? Now hee proueth that they could not be cursed of God, nor hurt by the enchantments of the diuell, nor annoyed by the deuices of men; first, by his owne testimony in the present seeing of them, and the comely order obserued among them, From the top of the Rockes I did see them: as if hee should say, The very sight of this people, and of their gouernment, daunteth my heart, and dasheth my purpose, so that I am called backe from conceiuing a thought of cursing them, both by the authority of God, and by the presence of thē which I behold. Secondly, by the purenesse and holinesse of the people, they walked with God, they dwelled in his presence, they obserued his Lawes, they submitted themselues to his ordering and gouernment, they embraced his religion, they separated themselues from the Gentiles, they abstained from theyr superstitions, they would haue no fellowship with them, they differed from them in theyr Lawes, in theyr Religion, in their life, in theyr sacrifices, in theyr sacraments, and other ceremonies.
The conclusion and shutting vp of this Prophesie is double, and contayneth two points: First, in respect of Israel: Secondly, in respect of Balaam himselfe. Touching Israel, hee pronounceth the blessing of God towards them, that they should encrease as the dust of the earth, and as the sand on the sea-shore, which is innumerable, according to the promise made to Abraham, Gen. 12. Heb. 11, 12. And to moue the heart of Balak and of all the Moabites the more, he vttereth it by way of asking the question, and doubling it, he encreaseth Gods mercy toward them, and saith, hee could not number the fourth part of Israel. Touching himselfe, he testifieth, that the blessednesse of this people was great in regard of the life to come, and therefore wisheth that in death he might bee like them, that after death, he might be partaker of the same happinesse with them. But wishers and woulders were neuer good Christians. For this is a peeuish & peruerse kinde of wishing, not to performe that which belongeth to the blessednes of eternall life, and yet to wish and desire it to come vpon him.
The effect of this vnlooked for Prophesie, [Page 921] is set downe by a question and an answer. The Question of the King expostulateth the matter with him, why he blessed the Israelites, as one forgetting himselfe, and vnmindfull of his businesse, wheras he was hyred to curse them, being his enemies. The answer of Balaam casteth the fault vpon God, and excuseth himselfe. For ye same God that opened his mouth, constrained him to vtter this blessing against his will. As if he should say, I haue vsed all my skill, and practised my arte to the vttermost, but no sorcery wil preuaile against them: why then dost thou checke and controlle me, for that which I can by no meanes remedy & redresse? [...]stion. But the question may be asked, whether his charmes and coniurations could haue hurt the Church, if they had beene pronounced against them? [...]. I answer, the curses of the wicked cannot hurt or hinder the godly, as Balaam in euery Prophesie acknowledgeth. And Salomon teacheth, That the curse which is causelesse, shall not come. Prou. 26, 2. Wherefore then did not God suffer him to run his race, & to follow his owne imagination? Why did God appeare vnto him, and not suffer his curses to be denounced? Surely, because hereby the Name of God is more glorified, the Sorcerer confounded, and all the expectation of the enemies dashed, in that the curses are not pronounced, and their desires and endeuours disanulled.
[Verse 1. Build me heere seuen Altars, and prepare me seuen Bullocks, and seuen Rams.] They begin theyr worke with great pompe & shew of zeale and religion, as the manner of the heathen was, [...]g 3. [...] pr [...]ci [...] when they went about any enterprize. He buildeth not one Altar alone, but seuen: he contenteth not himselfe with one Bullocke, and one Ram, but prepareth seuen: so that on euery Altar hee offereth two burnt offerings to appease the Lord toward them. He nameth the Name of the Lord, and goeth apart from the society of men, as it were to haue conference with the liuing God, whereas his drift and purpose was nothing but to practise his sorcery. Thus we see the Gentiles obserued the manner of sacrificing, receiued by tradition from their Fathers, yet not purely and vncorruptly, both because they had not respect to the Messiah promised; and supposed the outward work of sacrificing to be so precious and meritorious, that for it theyr sinnes should be forgiuen; and because they mingled and corrupted the worship of God, with their owne inuentions. [...] For the sacrifices instituted of God, are defiled and depraued, partly by the opinion of merit, partly by the addition of new-fangled worship. [...] or [...] zeale Hereby we learne, That all religion pretendeth order and zeale, although it be remoued from truth. Howsoeuer all false religion proceed from the spirit of disorder and confusion, that is, the diuell: yet it maketh some shew of holinesse, & putteth on a shadow of the true religion. This appeareth in the high places that Solomon built for his outlandish women, Where they burnt Incense, and offered oblations to strange gods. 1 Kin. 11.7, 8, and 18, 26, 28. It is noted touching the Priests of Baal, yt they prepared a Bullock, and called vpon the name of Baal, from morning to noone, They cried aloud, and cut themselues, as their manner was, with kniues and Launces, vntill the blood gushed out vpon them. Loc, what zeale and forwardnesse here was. The like appeareth in Zedekiah, one of the former generation; he made hornes of yron in resemblance & imitation of the true Prophets, who taught by such signes, and said, With these shalt thou push the Aramites, vntill thou hast consumed them. 2 Kings 22, 11. The same is offered vnto vs in the Prophesies of Ieremy, chap. 32, 34, 35, where describing the zeale of Idolaters, hee saith, They set their abhominations in the house of God to defile it, they built the high places of Baal, and caused their sonnes and daughters to passe through the fire to Molech. So when Hananiah brake the yoke of Ieremy, he said, Thus saith the Lord, Euen so will I breake the yoke of Nebuchadnezzer King of Babel, from the necke of all Nations, within the space of two yeares, Ier. 28, 10, 11.
The Reasons are to be considered: First, Reason 1 because Satan can turne and transforme himselfe into a resemblance of the glorious Angels that dwell in the heauenly light; albeit he dwell in vtter darknesse, yet he neuer appeareth in his owne likenesse, he shadoweth his lyes with the Name of God, and couereth his tentations with the vizard of holinesse. This Reason the Apostle vseth, 2 Cor. 11, 13, 14, 15. If then Satan hide his hornes, and dissemble the hollownes of his dealings, so that his baytes and snares are not perceiued, and the poyson of them is not seene, no maruaile if his instruments that are led by his spirit, follow theyr master in theyr hypocrisie. For as the spirit is that leadeth them, so are they that are led.
Secondly, it satisfieth ignorant and foolish men, from further searching and enquiring into Reason 2 the hidden mysteries of corrupt religion. If it should bee propounded in the name of the diuell, and the rottennes thereof appeare in his likenes, euery one would defie it, and spit at it, and Satan well knoweth, he should gaine nothing to his kingdome. But when he taketh vp the Name of God, pretendeth the zeale of God, and sometimes alledgeth the Scriptures of God, he carrieth many blindfold to perdition, and leadeth away captiue simple soules laden with sinnes, and led with diuers lustes, for they neuer make further enquiry, nor diue to the depth of Satans wylinesse. This appeareth in the Idolatry of the ten Tribes, erected by Ieroboam, who saide to the people, It is too much for you to goe vp to Ierusalem: [...]hold (O Israel) thy gods, which brought thee out of the Land of Egipt: and this thing turned to sin, for the people went (because of the one) euen to Dan. 1 [Page 922] Kings 12, 28, 30. Iudg. 17, 13. The ignorant multitude ran headlong after this counterfeit worship, coloured with shew of reason, and followed those Idols, that they might go wi [...]h ease to the diuell.
Ʋse 1 Let vs make vse of this doctrine, and see what may be learned from hence, for our edification. First, acknowledge from hence, that [...]ll zeale and appearance of zeale is not good. Balak and Balaam hee [...]e pretend the worship of God, and who would th [...]nke they intented my mischiefe? Yet they were in the gall of bitternesse, and in the bond of iniquity. Therfore the Apostle saith of the Iewes, I beare thē record, Rom. 10, 2, 3 that they haue the zeale of God, but not according to knowledge, for they being ignorant of the righteousnesse of God, and going about to stablish their owne righteousnesse haue not submitted themselues to the righteousnesse of God. So the Church of Rome besotted with superstition, and hauing drunke deepely of the cup of abhominations makes an outward shew of great zeale, by their multitude of ceremonies, partly borrowed from the Iewes, and partly patched from the Gentiles; by their Pilgrimages to Sai [...]ts, by the counterfeit strictnes of their disordered orders, by their solemne vowes of pouerty, chastity, and obedience, by the pretended streightnesse of their whipping Iesuites, and Ieluited disciples, imitat [...]ng heerein the Priests of Baal, and resembling the heretiques,Aug. de haeresib. which of whipping themselues, are called Flagellantes. But notwithstanding all these shewes of holinesse, they are farre fr [...]m true zeale, hauing a voluntary religion, like vnto thosewhom the Apostle Paul reproueth, Col. 2, 21, [...]2.23. In which place the Apostle doth liuely describe what the Romane Religion is, and portrayeth it out as a Table before our eyes: It hath goodly shewes, which indeed seeme to haue some exquisite and excellent thing in them, but the inward and spirituall worship is neglected among them, the Name of God is dishonoured, the Sabbath is prophaned, the Scriptures are abused, the doctrine of faith and repentance is buried, & many open sinnes are maintained amo [...]g thē. If that bee the true rel [...]gion which giueth all glory to God, the Popish religion cannot bee so, wh [...]ch giueth all glory to themselues, and robbeth God of the honour due to his Name, by their doctrine of merits, & by their works of supererogation, which indeed is more then supererogation. If it be the true religion that magnifyeth the Scriptures, resteth in the perfection of them, submitteth all persons & causes vnto them, and acknowledgeth them the sole and supreme Iudge of all Questions and Controuersies of religion, then that must bee a false religio, which patcheth other writings and traditions vnto them, which in matters of [...]octrine flyeth from them, which preferreth the authority of the Church before them, and [...]enveth to be wholly ordered by them. If that [...]e the true religion, which aduanceth the sufferings of Christ, and resteth in his perfect Oblation once performed vpon the Crosse,Heb. 10, 1 [...] which acknowledgeth Christ to be the onely Sauiour and Redeemer of his people, and [...]eacheth to relye vpon him alone for our iustification: then that must bee confessed to bee a counterfet religion, which setteth vppe a mocke Christ, and honoureth instead of him, the cursed Idoll of the Masse, whereby the remembrance of his death is shamefully e [...]uded, and the people of God are miserably deluded. Learne therefore, that all zeale is not true zeale; and to hate all euill, albeit it haue the appearance of good, and come masked vnder the vizard and habite of holinesse. For counterfeit piety, is double impiety.
Secondly, let vs not bee carried away and Ʋse 2 seduced with euery vaine blast of false Doctrine, but stand constant, setled, and vnmoueable, as they that are builded, not on the weak sand, but vpon the firme Rocke that cannot b [...] remoued. This the Apostle teacheth, Heb. 1, 9. Bee not carried about wi [...]h diuers and strange doctrines, for it is a good thing that the heart bee stablished with grace, and not with meates, which haue not profited them that haue beene occupied in them. This vse is vrged by the Apostle Paul, 2. Tim. 3, 5. This know, that in the last daies shall come perillous seasons for men shall bee louers of their owne selues, &c, hauing a shew of godlin [...]sse, but haue denied the power therof; turne [...]way therfore from such. We see how easily the grea [...]est part are carried away with shadowes without substance, and shewes without inward tru [...]h. They haue itching eares after new Te [...]chers, and forsake the ancient Teachers, that haue fed them with the milke of the word, & gained them to the fai [...]h of Christ. Wherefore it standeth vs vpon, to take hee [...] wee be not seduced and deceiued with [...]a [...]e P [...]ophets, and to make a tryall of their doctrine, by the truth of the Scriptures, according to the counsell of Christ our Sauiour, Math. chapter 7, verses 15. 16.
Lastly, it is our dutie [...] to learne to discerne Ʋse. 3 the spirits, and to be able to iudge of the Doctrine, whether it be of God, or not. Christ commandeth his Disciples to beware & take heed of the leauen of the Pharisies and Saduces,Math 1 and 2, [...] that is of their doctrine: but in another place he chargeth them to heare the Pharisies & obey their doctrine, sit [...]ing in Moses chaire, because they were appointed for the time to be the Teachers of the Church. Now then, if they must heare and do what they say, and yet auoide their mixtures & corruptions of sound d [...]ctrine, it is required necessarily of the people, to discerne betweene the Law of GOD and the leauen of the Pharisies, being charged to cleaue to the truth, and to forsake error. This is that vse which th [...] Apostle Iohn vrgeth, 1 Iohn, chap. 4. verse 1. De [...]rely beloued, beleeue not euery spirit, but try th [...] spirits, whether they bee of GOD: For many false Prophets are gone out into this world. And in the second [Page 923] Epistle, chap. 7, 8. hee speaketh to the same purpose, Many deceiuers are entred into this world, which confesse not that Iesus Christ is come in the flesh: looke to your selues, that wee lose not the things which we haue done, but that we may receiue a full reward. Hereunto likewise cometh the exhortation of Eliah to all the people that were seduced by false Prophets, 1 Kings 18, 21. How long halt yee betweene two opinions? If the Lord be God, follow him: but if Baal bee hee, then go after him. And the Apostle Paul chargeth the Thessalonians to try all things, and to hold fast that which is good. 1 Thess. 5, 21. This condemneth the Church of Rome of sacriledge, that take from the people the key of knowledge, and nuzzle them in ignorance, as the mother of deuotion, accounting it sufficient, that they beleeue as the Church beleeueth, and credite in all things theyr Pastours and Teachers, and forbid them all tryall of the doctrine deliuered vnto them. But the Scriptures require of them the spirit of discerning, [...] 12, 2. [...]il 1, 10. [...]ph. 5.15, 17. and all iudgement, that they may allow those things that are best, and that they may bee without offence, vntill the day of Christ; to take heed that they walke circumspectly and wisely, that they may vnderstand what the will of the Lord is, and beware that they be not seduced. And it is no excuse to the people beeing misled and misguided, to say, Thus haue I bene taught and instructed: For when the blinde leade the blinde, they both fall into the pit of destruction, Mat. 15, 14. So that if they embrace not faith vnto saluation, but withdraw themselues vnto perdition, they that follow false Teachers, are sure to perish as well as they that leade them the way, or rather out of the way: and if the Watchman see the sword drawne, [...] 33, 8. and iudgement comming, and blow not the Trumpet: albeit the blood of the people shall bee required at his hands, yet they shall also be taken away in their sins.
[Verse 5. The Lord put an answer in Balaams mouth.] Heere is set downe the Author of his Prophesies. He sought a cursing, but God put in his mouth a blessing, so that the spirit of Prophesie is sometimes giuen to wicked men, as appeareth in Saul, & sundry others. Wherefore it is said. God put his word in his mouth, not in his heart. He hath God plentifully in his mouth. but his heart was farre from him, so that he speaketh not farre otherwise then his Asse spake before, because God compelled him against his will, to vtter that which he put in his mouth. [...]rine. [...] are [...] [...]e [...] to [...]ui [...] o [...]e [...] Heereby we learne, that Gods truth is oftentimes enforced and drawne out of those that know it not, nor beleeue it. Prophane men of an euill spirit, are constrained & compelled to giue testimony and witnesse to the truth of God, the Lord as it were wringeth and wresteth it out of the mouths of those that be ignorant of him; as we see how Balaam in this and the chapter following, vttereth excellent and heauenly things (albeit against his will) of God, of the enemies of God, of the Church prospering and flourishing thorough his fauour: yet he was lewd in life, and prophane in heart, louing neyther God, nor his truth. This we see in the Sorcerers in Egypt, when they saw and felt the plague of Lice, but could not with their enchantments bring foorth the like, they confessed, This is the finger of God, Exod. 8, 19. This appeareth farther in the history of Gideon, when one of his enemies had told a dreame to his neighbour which hee had dreamed, his fellow answered and saide, This is nothing else saue the sword of Gideon the sonne of Ioash, a man of Israel, for into his hand hath God deliuered Midian and all the Hoast. Iudg. 7, 14. This likewise we see in the Centurion and souldiers that were with him watching Iesus, Math. 27, 54, when they saw the renting of the veyle, the trembling of the earth, the opening of the graues, the cleauing of the stones, and arising of the dead bodies, they feared greatly, saying; Truely this was the Sonne of God. Hereunto cometh the confession of Caiaphas, an enemy to Christ, and to the doctrine of saluation which he persecuted; for hee vttered a Prophesie of the death and passion of Christ, Ioh. 11, 49, 50, 51, 52. It was an extraordinary motion of God, that guided his tongue to Prophesie of Christ. So he spake afterward in thē that cryed out at his arraignement, Mat. 27, 25. His blood be vpon vs and vpon our children: which was plentifully performed in its time and season. The like we may obserue in Pilate, when he was admonished by the Iewes to amend this title of Christ set on his Crosse, Iesus of Nazareth, the King of the Iewes; Pilate answered, What I haue written, I haue written: Iohn 19, 22. wherein at vnawares hee is made after a sort, a Preacher of the kingdome of Christ, who gouerned his tongue, as heere hee did the tongue of Balaam.
The Reasons remaine to bee considered. Reason 1 First, to leaue the wicked without excuse, when they heare the truth. For God neuer leaueth himselfe without witnesses, no not among the Infidels, as the Apostle declareth, Acts 14, 16, 17. Now if the powring downe showers of raine, sending the fruitfulnes of the earth, feeding all creatures with bodily food, be the Lords witnesses and testimonies of his power, how much more is the word of God, which is the sauour of life vnto life, to all that beleeue? Forseeing God opened the mouth of Caiaphas (as we shewed before) to vtter a Prophesie concerning Christ, the obstinate incredulity of the Iewes was conuinced, when both the cause and vertue of his death was vttered by their owne high-Priest, albeit hee spake it in another meaning.
Secondly, he speaketh often in wicked men, to encrease their iudgement, and bring vpon Reason 2 them the greater damnation. If God had not reuealed his truth vnto them, their punishment should bee the lesse. This wee see set [Page 924] downe, Luk. 12, 47, 48. This appeareth by the words of Christ to his Disciples, Math. 7, 23. Luke 13, 25, 26. Many will say to mee in that day, Lord, Lord, haue we not by thy Name prophesied? And by thy Name cast out diuels? And by thy Name done many great works? And then will I professe to them, I neuer knew you, depart from me, yee that worke iniquity. Thus Christ vpbraideth the Cities, wherein most of his great works were done, because they repented not, and telleth them it shall be easier for Tyre and Sidon, for Sodome and Gomorrha at the day of iudgement, then for them. Math. 11, 22.
Thirdly, to strengthen & confirme his childrē Reason 3 in the truth reuealed vnto them. Great is theyr wauering and weaknesse: when God maketh knowne his word vnto them, & sealeth it vnto them by his signes and sacraments, they are full of doubting, and theyr faith is mingled with infidelity, as wee see in the example of Gideon, Iudg 7, 14. God appeared vnto him at the thressing-floore, commanded him to goe in his might to saue Israel, promised him the victory, and strengthened him by the signes that he asked, yet he remained fearefull & fainthearted, after these so many meanes vsed to giue him courage & confirmation, Iudg. 7, 10. Hence it is, that God raised vp one in the hoast of his enemies, and guided his tongue to be a Preacher and publisher of his truth, telling this dreame of his to his fellow, that loe, a Cake of Barley-bread tumbled from aboue into the boast of Midian, and came vnto a Tent and smote it that it fell, and ouerturned it, that the Tent fell downe: which is expounded and interpreted to be the sword of Gideon. Wherby we see, that God opened the mouth, and directed the tongue of this Idolater, for the strengthening of Gideon, and the furthering of him in his work.
Now let vs make vse of this Doctrine First, Vse 1 behold heerein the greatnesse of his power & Name, causing his enemies to professe and acknowledge it. We see how they resist & rebell against God. We see how they abide not to submit their necks to his obedience, but cast away the cordes of discipline from them: yet he ouer-ruleth them, ordereth their tongues, and disposeth the words of their mouth to his owne glory. This is it which the Prophet declareth, Psal. 8, 1, 2. This also appeareth in the example of Saul, and of the messengers that he sent to take Dauid, For the Spirit of God fell vpon them, and they prophesied, therefore it was a Prouerb, Is Saul also among the Prophets? 1 Sā. 10, 11 and 19 24. This verifieth the saying of the wise man, Prou. 16, 1. The preparations of the heart are in man, but the answer of the tongue is from the Lord: that is howsoeuer a man many times m [...]streth an whole Army of thoghts in his minde, as it were in battell array, and concludeth with himselfe, both what, & how to speake: yet man is ruled by a superior power & shal speake as God guideth his mouth, not as himselfe purposeth and determineth. Seeing therefore God frameth vnfit instruments to his owne purpose, and maketh them serue for the aduancement of his owne glory, we must conclude againe with the Prophet, O Lord, our Lord, how excellent is thy Name in all the world!
Secondly, it is not hard with God to retaine Vse 2 and reserue a people to himselfe in all ages, albeit there be neuer so many enemies, & albeit the Church bee not alwayes visible to the eye, and kept in outward beauty. He is not tyed to any Nation, people, or place. Let vs neuer feare the decay or destruction of the Church: he that did gaine it to himselfe, will maintaine it against all the practises and pollices of euill men, so that the gates of hell shall not preuaile against it. This is it which Christ teacheth, Mat. 3, 8, 9. He can draw the strong and flinty hearts of the aduersaries to bee his Church, albeit all the Iewes were scattered & destroyed. God is not bound to continue his Church among thē, and the priuiledges which in mercy he vouchsafed vnto them: if hee remoue his standard, and take away his Candlesticke, and breake off the succession they boasted of, he can call a people vnto himselfe whensoeuer he pleaseth. As then we are not to feare the falling away of the Church, so wee are not to presume of our selues, because wee haue present testimonies of Gods fauour, and visible markes of the Church amongst vs, but labour to finde out our owne sinnes, and turne vnto the Lord, assuring our selues, that euery Tree which bringeth not foorth good fruite, is hewen downe and cast into the fire.
Lastly, seeing prophane persons bee enforced Ʋse to speake the truth of God, let vs know that it is our part, who are enlightned with more knowledge and endued with better graces, in a more willing and cheerefull sort then they do, to testifie the praises of God for conscience sake, with care and comfort, not grudgingly, nor vnwillingly, nor enforced vnto it. This the Prophet Malachi setteth downe, ch. 1, 11. Where hee sheweth, that the Gentiles knew the excellency of his Name, and were not ignorant of his greatnesse, and therefore if we be the true children of God, our righteousnesse and obedience must exceed the righteousnesse and obedience of others. For what a shame is it, that strangers from the couenant should acknowledge him, and those of his family, and as it were his houshold seruants, come behind them? Let vs be like the Angels that be in heauen, Mat. 6, 10, who obey him readily, willingly, cheerefully, perfectly. If we obey him grudgingly, and by constraint, the reprobates, yea the diuels do him as good seruice, as we do. They performe his secret will against their will. Let vs accomplish his will reuealed in his word, with the full desire of our hearts, otherwise we shall neuer finde true comfort to our selues in that we do. If wee would haue God to accept & reward our seruice performed vnto him, we must not doe it [Page 925] by constraint, as Balaam did, nor to halfes as Saul did, 1 Sam. 15, 21, 22, 23: nor to merit, as the Pharisies did; but in conscience of our duty, as children to their fathers, that we may receiue the inheritance of sonnes.
[Verse 9 Loe, the people dwell by themselues, and shall not bee reckoned among the Nations] Now we come to the Prophesie it selfe, wherin he confesseth the blessed estate of ye church, so that nothing can make them miserable, or separate them from the fauour of God. This wee shall haue fitter occasion to shew afterward. Heere let vs consider the reason whereon he groundeth the happines of the Church. In the description of the Church, he saith, they are a people cleauing to God alone, beleeuing in him, and seuered from other Nations in religion and lawes. [...]ctrine. [...] Church [...]elected [...] any frō [...]e rest of [...]he [...]. From hence we learne, That the Church of God is an holy people, called and gathered by the word, to heare and obey God, separated from the prophane of the world in life and conuersation. This we see euidently, when the posterity of Caine began to multiply and replenish the earth by many generations, who were the malignant Church; the true Church (encreasing later) began to diuide themselues from thē, to restore the purity of Gods worship, and to meet apart by themselues for the publike seruice of God, which the Scripture meaneth, when it saith, [...] 4, 25. Then men began to call vpon the Name of the Lord. The like we see afterward in Abraham, whom the Lord called beyond the flood from seruing other Gods, [...] 11, 1, 2. [...] 1 [...], 2, 3. [...] 23, 7, 8. to serue him purely apart from the superstitions of his forefathers This was figured in the vow of the Nazarites, the intention whereof is expressed in the description of the ceremony of it, To be separated to the Lord. Numb. 6, 2. Thus Moses describeth the common condition of al that people, to be separated to the Lord, as God himselfe giueth them to vnderstand, I am the Lord your God, which haue separated you from other people, &c. Leuit. 20, 24, 26. This is it which Christ our Sauiour saith to his Disciples, That they are not of the world, but he hath chosen them out of the world, Iohn 15, 19. Hereunto cometh the exhortation of Peter, preaching repentance & amendment of life, to those that had crucified the Lord of glory, With many other words he besought and exhorted thē, saying; Saue your selues from this froward generation Acts 2, ver. 40, 41. Hereunto cometh the practise of the Apostle Saint Paul, Acts 19, 9, when the aduersaries were conuinced, and their hearts hardened, they disobeying, and speaking euill of the way of God, before the multitude, he departed from them, and separated the Disciples, and disputed dayly in the Schoole of one Tyrannus.
Reason 1 The Reasons hereof are these. First, there is an opposition betweene God & the world. The Gouernour thereof is Satan, who is the Prince of this world, [...], and [...] and hath set vp his throne in it: it persecuted Christ and slew him. Neyther do the children of God finde any better entertainment then Christ did, as it hateth him, so it hateth them, Iohn 14, 17, 30. Againe, The amity of this world is enmity with God: the wisedome of this world is foolishnesse with God, 2 Cor. 4, 4. Iam. 4, 4. And Christ testifieth, That the works thereof are euill, Iohn 7, 7. Seeing then it is euill in respect of ye gouernor, which is Satan, euil in respect of Christ, whom it hated and persecuted; euill in respect of the Spirit of truth, whō it neyther seeth, nor knoweth, nor receiueth; in respect of the Children of God, whom it abhorreth; euill in respect of the friendship thereof, which is enmity; euill in respect of the wisedome thereof, which is folly: and lastly, euill in respect of the works thereof, which are impiety; howsoeuer the beauty of it be glorious, and the shew gorgeous and glistering; yet the Church is to come out of it, & is clean contrary vnto it. For if the friendship of the world be the enmity of God, then the friends of the world are the enemies of God. And as there is an agreement betweene the diuell and the world, so is there an vnion between God, and his Church. And as God and the world are opposed, so are the Church and the world contrary one to another: so that whilst wee are parts of this world, wee cannot be members of his Church, and when we are called out of the world, we are gathered into the bosome of the Church.
Secondly, God hath chosen the Church to Reason 2 himselfe, before the foundation of the world, to be adopted thorough Iesus Christ, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith he hath made vs freely accepted in his beloued, as the Apostle teacheth, writing to the Ephesians, chap. 1, 5, 6. 1 Pet. 1, 2. Thus the Church is builded vpon the vnmoueable rocke that cannot bee shaken. The foundation of God remaineth sure, & hath this seale, The Lord knoweth who are his. 2 Tim. 2, 19.
Now let vs see what vses wee may rightly Vse 1 conclude out of this doctrine thus confirmed. First, we learne from hence, that the opinion of those is condemned, that bring in vniuersall grace, vniuersall election of euery one, vniuersall redemption of euery one, and vniuersall vocatiō of euery one, to the sauing knowledge of the Gospel. For whereas the Church is as it wore the Parke of God, impaled in from other waste Land, or rather the Paradise of God, wherein the wilde beasts of the Forrest may not enter; this Doctrine pulleth vp the Pale, and taketh away the enclosure, laying it in common, and ioyning it to the rest of the wildernesse. The people of God are the little flocke in respect of the world. Luke 12, 32. We see frō the beginning of the world, there was a difference and distinction betweene the sonnes of God, and the sonnes of men, Genesis, chapter 6, verse 1, betweene the Iewes and the Gentiles, betweene the circumcised, and the vncircumcised, betweene the people [Page 924] [...] [Page 925] [...] [Page 926] of God, and those that were no people of his, being out of the couenant. To some God giueth faith, to other he giueth not faith, For all haue not faith, 1 Thess. 3, 1. Therefore our Sauiour Christ saith, Many are called, but few are chosen, Math. 20, 16, and hee chargeth his Disciples, when he sent them out to Preach, not to goe into the way of the Gentiles, neither to enter into the City of the Samaritanes, Math. 10, 5. and he sheweth, that it is not giuen to euery one to know the mysteries of the kingdome of God, Mat. 13, 11. So the Apostles in spreading abroad the glad tydings of saluation, and working the conuersion of the Nations, to whom they were sent to preach the Gospel, are commanded to remaine certaine yeares in some Cities, because the Lord had much people in those places: and when they were entring into other Cities, the Spirit suffered them not to publish among them the way of saluation.Acts 16, 7. Act. 18, 10.
Vse 2 Secondly, we must looke for a full and perfect separation of the Elect from the Reprobate, of the sheepe from the goats, of the vessels of mercy, from the vessels of wrath, when the Lord Iesus shall breake the heauens, and come to iudge the quicke and the dead. Indeed here is some separation made by the fan of his word, by the power of the keyes, & by the fire or furnace of affliction, yet still the chaffe is mingled with the wheate, the Tares with the Corne, bad fish with the good, the hypocrites with the faithfull and true beleeuers. But when Christ shall come with thousands of his Angels and the heauens be dissolued. The bookes shall be opened, and things hidden in darknesse, shall be disclosed, Reuel. 20, 12. Here a beginning is made, but then shall be an absolute perfection and consummation of this separation. This is opened vnto vs by the Euangelist, Mat. 25, 31, 32, 33. Seeing this separation shall come, what manner of men ought we to be in all holinesse of life and conuersation? Let vs search and try our owne wayes, and turne vnto the Lord with all our hearts, that when Christ shal appeare at the great day of the haruest and solemne season of separation, we may be found good Corne, and not be blowne away by the voyce of his mouth, whē he shall blow the chaffe into vnquenchable fire, where shall be weeping and gnashing of teeth. But if we be not heere separated from the sinnes and corruptions of the wicked, whē God separateth the soule and body, we shall be separated from the comfortable presence of God, we shall remaine with the diuell and his angels for euer, neuer to be separated and sundred from them.
Vse 3 Thirdly, this giueth good assurance and comfort vnto them, that God will heare their prayers, and respect them in their miseries. For seeing they are his chiefe treasure, Exod. 19, 5, 6, (albeit all the earth be his) seeing they are a kingdome of Priests, and an holy Nation, he will not see them want and stand in need of any thing which hee knoweth to serue for his owne glory and their good. This is that vse which Salomon remembreth in his prayer at the dedication of the Temple, 1 Kings 8, 52, 53. Let thine eyes bee open vnto the prayer of thy seruant, and vnto the prayer of thy people Israel, to hearken vnto them, in all that they call for vnto thee: for thou didst separate them to thee, from among all the people of the earth for an inheritance, as thou saidst by the hand of Moses thy seruant, when thou broughtst our fathers out of Egipt, O Lord God: whereby we see, that the consideration of the deere account & estimation that God hath of his Church, separating it to himselfe, and calling it out of the world, ought to moue vs with boldnesse to draw neere to the throne of grace, and to comfort vs with assurance to be heard in our necessities. For what can God deny vnto vs, that hath giuen vs him selfe? Or what can we want that know the loue of God toward vs, before wee were? Wherefore, whensoeuer we are brought into any affliction, and stand in need of helpe, let vs be mindfull of the mercies of God toward vs, and assure our selues, that he which hath separated and sanctified vs from our mothers wombe, will perfect his owne worke that he hath begun, & finish it vnto the day of Christ.
Lastly, we must know that it is our duty to Vse flye from all vngodlinesse and worldly lustes, and to haue no fellowship with the vngodly, nor the vnfruitefull works of darknesse, Tit. 2, 12. This indeed is pure religion, & vndefiled, to keep our selues vnspotted to the world. This the Apostle Paul vrgeth, 2 Corin. 6, 14, 15, 16, 17, 18. Wee know that a little leauen leaueneth, the whole lumpe. One rotten sheepe infecteth a whole flocke. One leaper spreadeth the difease further, to the hurt of sundry other. Now there is no leauen like to the leauen of sin, 1. Cor. 5.6. no infection comparable to the infection of sin; no leaprosie so deadly and dangerous as the contagion of sin, which bringeth danger and destruction to soule and body. Therefore we must not ioyne our selues with the vngodly, seeing wee are an holy people to the Lord our God, he hath chosen vs to bee a precious people vnto himselfe aboue other people that are vpon the earth. Wee are a chosen generation, a royall Priesthood, an holy nation, a people set at liberty, that we should shew forth the vertues of him that hath called vs out of darknesse into his maruailous light. Seeing we are washed from the corruptions of the flesh, let vs not defile our selues againe: seeing wee are called out of the world, let vs not returne into the world: and seeing we are freed from the thraldome of sinne, let vs not sell our selues againe to our owne lustes, which fight against the soul. We cannot come neere an infectious disease without danger of infection. We cannot touch pitch, without danger to bee defiled with it. The Apostle saith, Be not deceiued, 1 Cor. [...] Euill words corrupt good manners. The Wiseman teacheth, That hee which walketh with the wise, shab be the wiser, but a companion of [Page 927] fooles shall be the worser. Prou. 13, 20. Ionathan by the friendship and familiarity which hee had with Dauid, changed his life to better. Salomon by the society and coniunction with his idolatrous wiues, [...] 11, 4. fell into Idolatry. And Rehoboam his sonne, by walking with his yong Counsellers, and following their aduice, became worse. If then we would auoid euill, we must beware of all occasions. No occasion more dangerous then euill company. Euery man therefore must take heed to himselfe, and beware how he ioyn himselfe in acquaintance with all men indifferently. Many that haue bin of a stayed course, and an approued life, haue ruined themselues, by making no choise of their company, and haue lost their honour and honesty, a Iewell which beeing once lost, can neuer be repayred and restored. This we see by woful experience confirmed vnto vs in the examples of many young men and maydens, who hating eu [...]ll, and making conscience of sinne in themselues haue fearefully fallen, and made shipwracke of all godlinesse and goodnesse, through the seducement of others.
[Verse 10 Who can tell the dust of Iacob, & the number of the fourth part of Israel?] Heere beginneth the conclusion of this first Prophesie, setting downe the infinite multitude of the faithfull, compared by an hyperbolicall or excessiue speech to the dust of the earth, which cannot be numbred. This he speaketh, being as it were rauished and astonied at the great number of them, according as the Lord had promised long before to Abraham, Gen. 15, 5. Looke vp now vnto heauen, and tell the starres if thou be able to number them: and hee saide vnto him, So shall thy seed be. Thus then this false Prophet is made a Preacher and Publisher of the glory of the Church, and of the largenesse of the boundes thereof. Heereby we learne, That God hath a great & infinite people that belong vnto him. [...]rine. [...]e Church [...]nd with [...] chi [...]drē Albeit the good Corne be scarce seene when it is mingled with ye chaffe, yet when it is seuered and brought together, it maketh a great heape. The number of the elect and chosen people of God, which he hath redeemed, & will in the end glorifie, is a great people. This appeareth vnto vs in many places of the word. The Prophet prophesying of the kingdome of Christ, telleth vs, that his Dominion shall be from sea to sea, and from the Riuer vnto the ends of the Land: that all Kings shall worship him and all Nations shall serue him, blesse him, and be blessed in him. Psal. 72, 8, 11, 17, 19. Christ teacheth vs, that many shall come from East and West, and shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen: He saith, that when the laborers were few to put their sickle in the ripe Corne, yet God had a great and plentifull haruest to bee gathered into his Barne, Math 8, 11, and 9.37, And likewise 26, 28. at the institution of his last Supper, he saith, This is my blood of the New Testament, that is shed for many for the remission of sinnes. This the Apostle sheweth to the Hebrewes, chap. 2, 10. The Oracle of God answereth euidently at one time, when Elias thought he had beene alone, that he had reserued to himselfe seuen thousand that neuer bowed their knee to Baal, 1 Kings 19, 18. This truth was reuealed to Iohn, Reuel. 7, 8, 9. So then the Church is stored with many beleeuers, and is as a fruitefull mother, that aboundeth with many children.
The Reasons are plaine and euident. For Reason 1 first, it is a matter of faith, and an Article of our Creed to beleeue the Church to bee Catholique. And it is Catholique in three respects; In respect of time, of place, and of person. Of time, because it hath beene in all ages and times since the first promise made to our first Parents in Paradise, Heb. chap. 13, verse 8. Reuel. chap. 13, verse 8. and shall continue vnto the end of the world. Of place, because it is gathered from all parts of the earth,Acts 10, 34, 35 wheras before the dayes of Christ our Sauiour, it was included within the Territories of Iudea, now it is dispersed farre and neere in the time of the new Testament. Of persons,Gal. 3, 28. because it standeth of all estates and degrees of men, high and low, rich and poore, male & female, Iew and Gentile, learned & vnlearned, wheras before God called and singled out the seed of Abraham to bee his people. If then the Church be thus large, and spreadeth it selfe to all times, to all places, and to all persons, if it be so generall and vniuersall, it must necessarily follow, that many are the parts and members of it.
Secondly, we do not maruaile that there are many members of the Church made partakers Reason 2 of the righteousnesse of Christ, seeing by one mans disobedience many are made sinners. For we are guilty of the sinne and transgression of Adam, and we sinned in his sinne. When he sinned, we sinned, & are made guilty thereof in the sight of God, because albeit we were then vnborne, and without a beeing, yet we are his seed and posterity, and were all in his loynes. Through this guiltinesse it is come to passe,Eph. 2, 3. that we are conceiued in originall sinne, hauing all the powers of the soule & parts of the body corrupted, and ye spawne of all sinne is infused into vs, and we are there by made the children of wra [...]h, as well as others, the enemies of God, the heyres of hell and condemnation. If then the power of Adams fall were so great, as to infect & corrupt al his posterity, then much more shal the righteousnesse of Christ be imputed to many, and be able to m [...]ke them partakers of euerlasting life. As Adam by naturall propagation hath spread his fault, and guiltinesse o [...] his fall, to the destruction of many: so Christs obedience hath by grace ouerflowed to many, who was appointed for the rising againe of many in Israel, Luke, chapter 2, verse 34. This the Apostle teacheth, & thus he reasoneth. Ro. 5, 14, 15, 18, 19. As by one mans disobedience, many were made sinners, so by the obedience of that [Page 928] one, shall many also be made righteous. Wherefore, seeing the Church is euery way Catholique in respect of the largenesse, and seeing the obedience of Christ is not lesse auaileable then the disobedience of Adam: we feare not to auouch, that the Church hath many children, as a tree with many branches, as a body with many members, as a fountain with many streames, and as an army of many souldiers, making vp one Campe.
But before we come to the vses of this Doctrine, it shall not be amisse to answer a question, Obiect. and to remoue an Obiection that may be raised from hence. For this may seeme to be contrary to other places of Scripture, where it teacheth, that few shall be saued, that few are chosen,Math. 7, 14, and 20, 16. Luk. 12, 32. Esay 1, 9. that a remnant shall be saued, that the flocke of Christ is a little flocke, that the way is narrow, and the gate streight that leadeth to life, and few enter into it. If then they be few, how are they many? If a small company, how are they moe then can be numbred? To be few, and yet to be many; to be a remnant, and yet moe then can be reckoned, seeme not to agree together. I answer, the Church may be truely said to haue many children, Answer. and few members, in diuers respects For it is considered two wayes: First, simply; Secondly, by comparison. First, in respect of themselues, and the seuerall parts thereof: Secondly, in respect of the vnbeleeuers. If they be compared with the world of Infidels and Hypocrites, with Reprobates and Castawayes,Lu. 13, 23, 24. with the vessels of wrath that shall be consumed, they be a very few, and as a little handfull, like a sparke in respect of a great fire, or like a drop of water in respect of a great streame: for the number of the damned is farre greater. But if they be considered in themselues, not compared with others, The multitude of them that are ordained to eternall life, and shall be saued, is very great, and exceeding many, yea, so many, as no mā is able to comprehend the number of them. Hebr. 12, 1. To expresse this difference by some similitudes and examples: we see in a common collection and gathering, albeit euery man can giue but a little, yet when it commeth together, the totall summe amounteth to a great matter. When a Captaine is to leuy forces, and to muster his souldiers, if he should take but ten out of a Parish through this kingdome, when they come together, and meete in one place, they make a great Army and a Campe-royall: yet if they be compared with the multitude of men, women and children, that are left behind, they are as nothing, they are as an handfull, and are scarce missed. So is it with the true Church of God, they are both few, & yet many: they are few in respect of those that shal be condemned, which multiply vpon the earth, and couer the face thereof; and yet they are many in number, in respect of the particular parts, as shal appeare in the end of ye world, & when they shall be gathered into one place from all places of the world.
Hauing answered this Obiection, and cleered Vse 1 the Doctrine before deliuered, let vs come to the vses arising from hence. First, we learne from hence the great power of the word of God. Albeit the Ministery thereof be of the world esteemed foolishnesse,1 Cor. 1, 2 yet to them that are iustified, to them that are sanctified, to thē that are effectually called, it is the wisedome of God, and the power of God. The Church is called our Mother, the word of God is cō mitted to the keeping of the Church, beeing the Pi [...]lar of truth;1 Tim. 3, [...] so that by preaching of the word, the Church bringeth forth children to God. The word is the seed of regeneration, 1 Pet. 1, 23: it is milke for children, 1 Cor. 3, 2: it is strong meate for men of riper yeares, Heb. 5, 14, whose sences are expert and exercised in the discerning of things that differ. If then it worke such a glorious effect, we may conclude, that it is liuely and mighty in operation, entring through to the diuiding of the soule and spirit, the ioynts and marrow, and is a discerner of the thoughts and intents of the heart. Seeing therefore the encrease of the Church is by the effectuall preaching of the Gospel, whereby the members of Christ are vnited into his body, and the Sheepe of Christ are gathered into his fold, we must acknowledge the power and force of the word to be exceeding great wherby it is brought to passe.Heb. 4, 1 [...]
Secondly, hereby we haue matter of great Vse reioycing & praising God, to see the prosperity and flourishing estate of the Church, encreasing and growing to so many millions or multitudes, and to consider how glorious the Name of Chr [...]st shall be, when all concurre & meete together to praise him. The honou [...] of an earthly Prince standeth in the multitude of his Subiects, Prou. 14, 28: then how glorious and excellent shall the Name of Christ be, when so many thousands and thousand thousands, that none can number for the infinite multitude, shall assemble together to sing the praises of God, saying: Saluation commeth of our God that sitteth vpon the Throne, & of the Lamb? Prai [...]e, and glory, and wisedome, and thanks, and honour be vnto our God for euermore, Amen Reu. 7, 9.10, 12. Sing praises to God, sing praises, sing praises vnto our King, sing praises: for God is the King of all the earth. Psal. 47, 6, 7. What can minister more ioy vnto vs, then to behold the beauty of Sion, when one member is added vnto the Church? We see how men reioyce when their house is encreased, when they haue children giuen vnto them, being the inheritance of the Lord and the fruite of the wombe being his reward Psal. 127, 3. How much more should we reioyce and be glad, when we see ye church which is the house of God, to multiply & florish, That hee ma [...]eth a barren woman to dwell with a family, and a ioyfull mother of many children? Psal. 113.9. It is noted by Christ our Sauiour, that the Angels reioyce at the repentance of men when he saith, I say vnto you, Luk. 15, [...] that ioy shall be in heauen for one sinner that conuerteth, [Page 929] more then for ninety and nine iust men which need none amendment of life: how much more then ought we to comfort our selues when ye faithfull are encreased, when the wayes of the Lord are knowne vpon earth, and his sauing health among all Nations? The Euangelist Luke testifieth, That when the Apostles and Brethren heard that God had granted repentance vnto life to the Gentiles, they praised and glorified God. Acts 11, 18. And this is that vse which the Apostle Paul teacheth, Gal, 4, 27. It is written, Reioyce thou barren that bearest no children: breake foorth and cry, thou that trauailest not: for the desolate hath many moe children, then shee which hath an husband. So then, the encrease of the Church (when one member is added vnto it) is the ioy of the seuerall parts: and the multiplying of many members, is matter of great reioycing to the whole body, and cause of stirring of vs vp to the praise of God, who quickeneth thē that are dead, and maketh them to bee found that were lost. In the naturall body found deformed or defectiue, if sight were giuen to the blinde, or hearing to the deafe, or speech to the dumb, if life or limb were restored where it was wanting, [...] 3, 7, 8. [...] [...], 24. what great comfort would this bring, what great reioycing would it worke? So in the mysticall body of Christ, when any part, or when many parts are added, as ornaments of the body, and helping to accomplish the number of the elect, let vs break foorth into ioy of heart, and reioyce that wee haue part and fellowship in this company.
Thirdly, let vs not measure the Church by Ʋse 3 our owne outward senses. When Idolatry and open wickednesse, when superstition & cruell persecutions ouer-spread all, as an vniuersall darknesse couering the earth, let vs not suffer our selues to be deceiued, nor iudge rashly of Gods people. We thinke the Church oftentimes like to perish, and to be rooted out of the earth: but the foundation of God alwaies remaineth sure, and hath this seale, the Lord knoweth who are his. Therefore the Apostle teacheth, That the Lord hath not cast away his people. Rom. 11, 1, 2, 3, 4, 5. When Elias saw the Prophets of God killed, and the Altars digged downe, God said vnto him, I haue reserued vnto my selfe seuen thousand men, which haue not bowed their knee to Baal. Euen so then at this present time there is a remnant according to the election of grace. Wherefore let vs not iudge rashly of priuate persons, whether they be in the number of the elect or not: much lesse of whole Nations and kingdomes. We say commonly, he runneth farre that neuer returneth. Paul was a persecuter of the Church, 1 Tim 1, 13, but Christ appearing vnto him, made him a Preacher of the Gospel. Manasseh was an Idolater, a sorcerer, and shedder of much innocent blood, when hee sate in his Throne and kingdome; but hee remembred God afterward in the dayes of his affliction. 2 Chron. 33, 12. Mary Magdalen, who led a wicked life, out of whom Christ cast seuen diuels, Mark. 16, 9, had her sinnes forgiuen, and loued him much of whom she had receiued so great mercy. The theefe that all his life had runne astray,Luc. 23.40. and hunted after the goods of other men, was vpon the Crosse conuerted to the faith, he abho [...]red his former life, confessed his sinnes, craued pardon, blamed his fellow, and longed after the kingdome of God. This the Apostle auoucheth concerning the Corinthians, when he had taught. That neither fornicaters, nor idolaters, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor drunkards, nor raylers, nor extortioners, shall inherite the kingdome of God; he addeth, Such were some of you, but yee are washed, but yee are sanctified, but ye are iustified in the Name of the Lord Iesus, & by the Spirit of our God. 1 Cor. 6, 9 10. So thē, we must iudge nothing before the time, vntill the Lord come, who shall lighten things that are hidde in darknesse, and make the counselles of the heart manifest, 1 Cor. 4, 5. and then shall euery man haue praise of GOD. And let vs not be daunted and dismayed at the great number of the wicked, of Atheists, Libertines, Epicures, Idolaters, Hypocrites, Scorners, Blasphemers; seeing there is an vniuersality of the elect and faithfull, though few appeare to our senses, as did to the eyes of Eliah, who in heart & soule ioyne with vs, of whose prayers we are partakers.
Lastly, seeing there are many elected vnto Vse 4 life and saluation, let vs vse all meanes to draw others to faith in Christ, and repentance from dead works. Let vs exhort one another while it is called to day, lest any be hardened through the deceitfulnesse of sinne, Heb 3, 13. Let vs prouoke to good workes, and so much the more, seeing the day of the Lord draweth neere. Heb. 10, 25. For what knowest thou (O man) whether thou shalt win thy brother? The husbandman planteth and watereth,1 Cor. 3, 7 he tilleth & soweth, and when he hath done, he committeth the successe to God, looking with patience for early and latter rayne. So must all the Ministers of God (which are his laborers) preach in season and out of season, diuide the word of truth aright, and take all occasions to win soules to God. And this is that vse which the Lord himselfe teacheth and prescribeth. Acts 18, 9, 10. Feare not, but speake and hold not thy peace: For I am with thee, and no man shall lay hands on thee, for I haue much people in this City. Where wee see, that howsoeuer Paul found much opposition against him at Corinth, some resisting, and others blaspheming, & himselfe ready to depart; yet the Lord appeareth vnto him, and encourageth him to continue his labours, with promise of a plentifull haruest, & a rich recompence of reward, that hee should not labour in vaine, but be the Minister of life vnto many. This is the greatest comfort to the Ministers of God, to turne many to righteousnesse. This shall be our Crowne and glory in the great day of account, when the cheefe Shepheard of the sheepe shall appeare. [Page 930] Therefore, the Apostle chargeth the man of God to be of a patient spirit, gentle towards all men, 2 Tim. 2, 24, 25. suffering the euill, instructing them with meekenesse that are contrary minded, prouing if God at any time will giue them repentance, that they may acknowledge the truth, and come to amendment out of the snare of the diuel, of whom they are taken prisoners to do his will. To conclude, let vs remember the saying of the Apostles Iames chap. 5, 19, 20. Brethren, if any of you haue erred from the truth, and some man haue conuerted him, let him know that he which hath conuerted the sinner from going astray out of his way, shall saue a soule from death, and shall hide a multitude of sins. Where the Apostle teacheth, that so manie of vs as haue receyued any gifts at the handes of God, it is our duty not onely to vse them to our owne comfort, but to labour diligently to profit others, that so we may gaine glorie and winne soules to God, by furthering the saluation of our brethren. It followeth in the Text.
[Let mee dye the death of the righteous.] In these wordes, is contained the second part of the conclusion of this first prophesie, which is Balaams demand and desire, that after the end of this temporall and mortall life, hee may rest with the Saints, and obtaine the blessed estate reserued for them. This had bene a good and godly prayer, if it had not proceeded from an euill heart, and beene stained with a wicked life. This desire of his was not constant, and followed vnto the end, but as the sodaine flashing of a lightning quickly vanishing, or as a fire kindled in greene wood, soone going out againe: or as a deceitfull bowe, that starteth backe with great violence.Doctrine. The wicked haue oftentimes some good motions howbeit not lasting. Hereby we learne, That the wicked haue oftentimes many good motions of the Spirit, desire the happines of the Saints, and in the middest of their malice, wish their owne condition like the condition of Gods children. Pharaoh, albeit reserued to destruction, yet had this sight & light in him, when in the remembrance and feeling of his plagues hee cryed out, I haue now sinned, the Lord is righteous, but I and my people are wicked. Exod. 9, 27. The sorcerers of Egypt, ministers of the kings lust, had this light, when GOD confounded their wisedome, and they confessed before the King and his Princes, This is the finger of God, Exo. 8, 19. This appeareth in the Iewes, Iohn 6, 34. they wished to come vnto happinesse, and in the very midst of their rage there was an inward sighing of the spirit, that they might eate the bread of life. They had rebelled against Christ, yet in a certaine remorse of conscience they wished to be partakers of eternall life. This was found in the messengers sent to apprehend Christ, and to bring him before the Court and Commission that was ready to sitte vpon him, when they returned empty, they sayd to the Pharisies, Neuer man spake like this man, Iohn 7, 46. This is that true light that lighteth all men that come into the world, Iohn 1, 9. & that spark of grace which is kindled in the heart of euery one: and there is no man so farre giuen ouer vnto wickednes of life, but sometimes hee hath this touch of conscience, and remorse of heart, and greefe for sinne.
The Reasons hereof are not hard to be rendred. Reason 1 For first, the light of their owne conscience doth shine in theyr hearts to make them without excuse. This is the victory and triumph that vertue hath ouer all vice, and godlinesse ouer wickednesse, that where it is most hated and abhorred, there it is sometimes desired and oftentimes acknowledged. Albeit the wicked haue filled vp the measure of their sinnes, hardning their hearts like the Adamāt, and making their face like flint, yet the force of grace so pierceth their lustes, that they are constrained to say, The way of vertue is better. Consider the impure and dissolute adulterer, that giueth his strength and wealth to harlots, yet sometimes he confesseth the chast body to bee better. There was neuer so vile and blasphemous a swearer, Actes 24, 25. but sometimes hee trembleth at the Maiestie of God, and at the remembrance of iudgement, as Felix did. The proud and ambitious man, that swelleth vntill he be ready to burst, and exalteth himselfe to heauen, sometimes is cast downe in a feeling of his mortality, and remē breth that he is but dust and ashes. The beastly drunkard, that wasteth and washeth away his wealth and his wits, confesseth sometimes his owne folly, and praiseth the gift of abstinence and temperancy. And this is that which the Euangelist declareth of Christ, the eternal word of the Father, In it was life, Iohn 1, 4 and that life was the light of men, & that light shineth in darknesse, and the darknes comprehended it not. Where he sheweth, that albeit the minde of man bee darkned, and the will corrupted, yet stil there is clearenesse enough to make him without excuse.
Secondly, the good motions of the wicked Reason are not long and lasting, but as a blast, or for a brunt, sodainely decaying like the grasse vpon the house top, Which withereth before it commeth forth, whereof the Mower filleth not his hand, neither the gleaner his lap, Psal, 129, 6. because theyr hearts are so possessed with euill, and so carryed away, sometimes with pleasures, that they cannot bring forth ful & perfect fruite to the ripening: so that albeit they begin, yet they cannot make an end, like vnto the builder noted of folly by Christ, scorned by all that beheld the foundation of a goodly building, saying. This man began to builde, Luke 1 [...] but was not able to make an end. This reason is offered to our considerations in the parable of the sower, where sundry sorts of hearers are set downe according vnto the different nature of ground in which the seede fell. These make many steps in Christianity: They haue knowledge, they beleeue the word,Luke 8 [...] they receiue it [Page 931] with ioy; yet notwithstanding these beginnings and proceedings, they are resembled to stony ground, and in time of tentation fall away. Seeing therefore the vngodly are lefte without all excuse, and entertaine grosse sins in their hearts; wee conclude, that they haue oftentimes good motions arising in them, yet such as vanish without fruite, and end without comfort, and passe away without profit to their owne soules.
Vse 1 The Vses follow of this Doctrine. First, we are taught hereby, that it is not enough to begin well, to entertaine holy thoughts, and to haue heauenly meditations, but we must nourish and cherish them, we must prosecute thē with continuance and perseuerance vnto the end. Many make a faire beginning, but ye end is fearfull and dangerous. They lay their hand to the plough, but they looke backe, Luke 9, 62. Lots wife went out of Sodom, together with her husband, she seemed as forward as he, she tooke her iourney with him; but shee did not continue and hold out vnto the end, for contrary to the commandement of the Angel, she looked backe, and was turned into a pillar of salt; and being left as a monument and memoriall to all posterity, our Sauiour Christ putteth vs in minde of her, Luke 17, 32, Remember Lots wife. So in the Gospel, one came running to Christ, [...] 10, 17. and kneeled vnto him, asking him what he should doe, that hee might possesse eternall life: he seemed zelous in the wayes of God, & euen to make hast to the kingdom of heauen; but when Christ tryed him and his loue to God, by one precept of selling his possessions, and taking vp the crosse to follow him, he was sad at that saying, and went away sorrowfull. Hee had three great pull-backes and impediments as bolts and shackles about his legges, [...] 19, 22. [...]ke 18 [...] that hindered him in his race; he was a yong man, he was a rich man, hee was a Ruler, or a man of great authority, and therefore all his good beginnings were but as the morning dew, which at the rising of the Sunne fadeth away.
Likewise we see in the Acts of the Apostles when Paul had constantly defended himselfe, & boldly preached the resurrection of Christ, Acts 26.28, Agrippa sayde vnto him, Almost thou perswadest mee to become a Christian: but there he stayed and rested, and would proceed no further. These are fearefull examples: it had bene better for such, they had neuer knowne the way of righteousnesse. [...] 1, 21. Wherefore to the end wee may not deceiue others, nor flatter our selues in the good motions of the Spirit, wee must carefully obserue these few rules and directions following. First, we must beginne to cherish in our harts, a loathing and detestation of all sinne. Not of some few sinnes, and retaine others that agree with our corrupt Natures, but we must hate all sinne. If the olde & subtle Serpent get in his taile, he wil winde in his head also, and after followeth al the body. If we giue him scope to possesse vs in any one knowne sinne, he will thereby bring vs to dest [...]uction, as wee see in Saul, Herod, Iudas, Ananias and Sapphira. Wherefore, wee must truly turne to God, and repent vs of all sinne. Secondly, we must be changed and renewed in our mindes and consciences, & bring forth fruites worthy amendment of life: otherwise we may still suspect our selues yt sauing grace is not yet planted in the heart. Let vs carefully looke to our hearts that the worke of regeneration be truly begunne there. If wee haue once giuen our hearts to God, all other parts will soone follow. Our eares, our feete, our eyes, will not be farre behind where the heart leadeth the way. This is it which Salomon teacheth in Prou. 23, 25. My sonne giue mee thine heart, and let thine eyes delight in my waies. One can take no pleasure but where his heart is. Thirdly, we must not stand at a stay, or looke backe: wee must not thinke wee haue knowledge, fayth, zeale, and obedience enough: therefore the Apostle saith touching his own practise, Philip. 3, 12. Brethren, I count not my selfe that I haue attained to it, but one thing I do, I forget that which is behinde, and endeuour my selfe vnto that which is before, and follow hard toward the marke for the price of the high calling of God in Christ Iesus. And indeed in our Christian race there is no standing at one stay. For either we go forward, or else we go backward. If we do not increase, we do decrease, like the sea yt neuer rests, but euer ebbeth or floweth. To stand still is the first step to declining, and declining the first degree of decaying, and decaying the forerunner of a finall falling away, and falling away the worker of our confusion and destruction: as the water that hath beene heate, first waxeth luke-warme, & afterwards turneth to be key-cold. Lastly, we must endeuour euery day to grow better and better, more strong in faith, more constant in hope, more rooted in charity, more setled in obedience, more abounding in all good workes. This is made the commendation of ye church of Thyatira, Reu. 2, 19. I know thy workes, & thy loue, and seruice, and faith, and thy patience, and thy workes, which are more at the last, then at the first. So the Apostle Paul exhorteth the Thessalonians in the Lord Iesus, that they increase more and more, as they had receyued of the Apostles, how they ought to walke & please God. Heereunto accordeth the doctrine of Christ, where he teacheth, Ioh. 15, 2. That euery branch that beareth not fruite in him, hee taketh away, &c. And Peter wri [...]ing to the dispersed Iewes, dwelling here and there, stirreth them vp as new borne babes to desire the sincere milke of the word, that they might grow thereby &c. 1 Pet. 2, 2.3. But alas, where is this increasing, proceeding, and perseuering to be found? Hee that was ignorant, is ignorant stil; hee that was faithlesse, is faithlesse stil: he that was vniust, is vniust stil: he that was filthy, is filthy stil Reu. 22, 12. Behold the Lord Iesus cometh shortly, & his reward is with him, to giue euery mā according as his work shall be.
Vse 2 Secondly, seeing the wicked do desire the death of the righteous, it is plaine and euident that the godly cannot but dye well, theyr end shalbe in rest, their departure shalbe in peace. Their sorrow shal be turned into solace, their pain into pleasure, their mourning into mirth, their heauinesse into happines. God will wipe away all teares from theyr eyes. No man so happy as the faithfull Christian. He that liueth well, cannot choose but dye well, whether he dye sodainly or leysurely, whether he bee taken away by a naturall death, or by a violent death, whether it bee by land or by sea, in youth or in age. Precious in the sight of the Lord is the death of his Saints: the Lord redeemeth the soules of his seruants, and none that trust in him shall perish, Psal. 116, 15. & 34, 22. Blessed are they that die in the Lord, for they rest from their labors, and their workes follow them, Reu. 14, 13. Let vs solace our selues, and comfort one another with these words. All men naturally haue a desire of saluation, whē God toucheth their conscience, and summoneth them to answer at his barre. Aske the most wicked and notorious liuer that forgetteth God, and contemneth him euery day, that neuer thinketh of godlinesse, that giueth himself to blasphemy, prophaning of the Sabbath, whoredome, couetousnesse, drunkennes, cruelty, hatred, slandering, and backbiting his brother: aske him I say, whether he would be saued and inherit euerlasting life, hee will by and by answer, It is his whole desire, and he will thinke you offer him the greatest wrong that may bee to make a doubt of it. But these words are no better then Balaams wish. Balaam would dye the death of the righteous, but he would not liue the life of the righteous, for hee loued the wages of vnrighteousnesse, and thirsted ambitiously after the honour of vngodlines, and therefore he continued in his sorcery, & went still to fetch his diuinations. So likewise many in these dayes haue the wishes of this Wizard,Greg lib. 23. mora. cap. 21. they desire the death of the righteous, but they neuer regard their life, they desire their end, but they will not walk in their way: they are willing to end with them, but not to begin with them: they catch for the Crowne, but will not come to the Crosse: they would taste the sweete, but they cannot abide the sweat. If wee will liue with Christ for euer, 2 Tim. 2, we must here dye with him for a season: if we will reigne with him in heauen, we must first suffer with him on earth: we can neuer dye comfortably, vnlesse we be careful to liue vnblameably. [...]ornard ser in Cantic [...] 21 If we would finde life and peace in the end of our dayes, wee must heere seeke it. If we would haue God to bee our God in sicknesse, wee must bee his people in our health. If we hate and abhorre the life of the righteous, they are foolish and vaine wishes of carnall men, to desire to dye the death of those that are spirituall. For what shall it profit vs to come nere them in our words, and to flye from them in our workes? Wherefore, as the vngodly cannot abide the life of ye righteous, nor seeke to cut off the least lust, nor endure the doctrine of mortification, to prepare them to the kingdom of heauen, but follow the fruites of the flesh, the lusts of their eyes, and the pride of life: so they shall finde their owne death to bee farre differing from the quiet sleepe of the righteous, who see by faith the heauens open for them with Stephen, and know that the glorious Angels are their attendants ready to conduct and to direct theyr soules into glory. They know that their Redeemer liueth, and that they shall see God in their flesh with the same eyes,Iob 19, 2 [...] albeit theyr reines be consumed within them, for the Lord knoweth the way of the righteous. As for the wicked, it shall not bee so with them. Psalme 73.19, 20. They shall sodainly bee destroyed, and horribly consumed, as a dreame when one awaketh: O Lord, when thou raisest vs vppe, thou shalt make their image despised. Their death is full of feare and horror, [...]. things [...] fying th [...] of the [...] man. they see three fearefull obiects represented before their eyes, dismaying all theyr senses, and affrighting all the powers of their soules, so soone as they apprehend them: thorough all which dying without repentance, they must passe without redemption or deliuerance; to wit, death, iudgement, and hell, the one following the heeles of another. They shal know the pangs of death, they shall appeare at the day of Iudgement, they shall feele the torments of hell, and fire vnquenchable. When they haue runne out theyr miserable and wretched race, they shall sodainely be attached and arrested by death, death shall call and cry out for iudgement, and iudgement shall take them, and throw them into hell, and perpetuall perdition. If a man in this life, that hath liued wantonly, bene clad gorgeously, and fared deliciously euery day, should see these three fearefull spectacles, the sword to smite him, the plague to touch him, and famine to consume him, it were able to astonish him, and bring him to despayre. But all these are nothing in comparison of the former: for as it is appointed vnto them once to dye, Heb. 9, 27. which is the entrance into the next plague, so after death commeth iudgement, which shall be according to theyr works, whē theyr most secret thoughts shall be written in theyr foreheads, and grauen as with a pen of Iron to remayne in remembrance for euer; and after iudgement commeth hell fire, then shame and contempt shall bee powred vpon them, then vtter desperation shall seize vpon them, then an eternall separation from the comfortable presence of God shall ouertake them, & fall vpon them, and they shall haue perpetuall fellowship with the diuell and his angels. This is it which maketh the vngodly so loth to heare of death, and so willing to wish in word to dye the death of the righteous. They would liue like themselues, but would dye like the faithfull. But we cannot seuer and diuorce the [Page] life and the death of the people of God, they must alwayes go together, and follow one the other necessarily. Thus wee see, as there is great difference betweene the godly and the vngodly in their life, so there shall be a greater difference betweene them after this life. For albeit all sleepe in the dust of the earth, & shall awake out of their sleepe, [...] 12, 2. yet the godly shall inherit euerlasting life, but the vngodly shall go into euerlasting fire, prepared for the diuell and his angels. This appeareth vnto vs in the parable of the rich man and Lazarus: there was a great difference betweene them while they liued vpon the earth; the one abounded in riches, was clad in purple, and fed with dainty fare, Lu. 16, 22, 23: the other was cloathed in rags, couered with sores, and abounded in nothing but in penury and misery: here was a maine difference between thē. But when they went the way of all flesh, and were gathered vnto their Fathers, then was ye greatest difference of all, as if the other were not to be thought vpon: For when this poore begger dyed, hee was carried by the Angels into Abrahams bosome: the rich man also died, and was buried, and was carried into the torments of hel, to whom Abraham said, Luk. 16.25. Son, Remember that thou in thy life time receiuedst thy pleasures, and likewise Lazarus paines; now therefore is he comforted, and thou art tormented. This is that great gulfe and wide space set betweene the godly and the vngodly.
Vse 3 Lastly, it is our duty to stirre vp the giftes of God in vs, and to take heed we quench not the graces of the Spirit in vs. The gifts of God giuen vnto vs are as a sparke of fire kindled in our hearts, our corruptions are as a water seeking to quench them. Wherefore it standeth vs vpon to be careful and diligent in kindling this fire, and in blowing these coales, that the talents committed vnto vs may bee increased, and the Lord receiue at his comming his own with aduantage. This the Apostle Paul teacheth Timothy, who had bene brought vp in the Scriptures of a childe, 2 Tim. 1, 6. I put thee in remembrance, that thou stirre vp the grace of God which is in thee, by the putting on of my hands. Christ Iesus compareth in the Gospel ye grace of God in the heart to a grain of Mustard seed which is small to see to at the beginning, [...] [...]3, 31 [...], 26. but when it is once planted in the fruitfull ground of a regenerate heart, it springeth vp incontinently, encreaseth speedily, spreadeth mightily, and prospereth exceedingly. If a man at the first beginning of his conuersion, haue some little feeling of his wants, some weake and faint desire of faith, and some small testimonies of his adoption, he must remember to be thankfull for these, and seeke to increase them by the vse of the Word, Sacraments, Prayers, Meditations, Conference, and such like helpes, that wee may be alwayes proceeding, endeuouring, striuing, asking, seeking, and knocking to know the heighth, depth, & bredth of the loue of God [...] we must alwayes grow vpp [...] [...] God, Psal. 143, 6. and desire [...] be giuen vs to supply our weakn [...] [...] must long after him as the thirsty l [...] [...] should pant after him, as the Hart bray [...] riuers of waters, Psal. 42, 1. Blessed are [...] hunger and thirst after righteousnes, for t [...] [...] be satisfied, Math. 5, 6. He will giue to him t [...] [...] a thirst, to drinke of the Well of the water of [...] freely. If wee haue this appetite, vsing all the meanes which God hath appointed, and being carefull to honor him for that which wee haue receyued already, I am perswaded that he which hath begun this good worke in vs, will perfect and finish the same vnto the day of Iesus Christ.
[And let my last end be like his.] Here is a liuely testimony of the immortality of the soule. For if hee had beleeued that man had ended with death, and then there had beene no further reckoning nor account to be made, it had beene a vaine and idle thing to desire his last end to be like the righteous. We see the vngodly liue and wax olde, Iob 21, 7, 9, 13. and grow in wealth, their children prosper, their houses are peaceable without feare, the rod of God is not vpon them, they spend their dayes in pleasures, and sodainly they goe downe to the graue. They are not afflicted with tedious diseases, they are not tormented with long sicknesses, they go away many times quietly as a Lambe, their life is with greater delight, their death is with greater ease then the life and death of the righteous. But after this life beginneth the trouble and torment of the Reprobate. Here they haue receiued their pleasures, and the righteous their paines, therfore these are comforted, and the other confounded. They must appeare before the iudgment seate of God, they must come after this life to their triall, they must all stand at the bar, and pleade guilty, or not guilty. The consideration of this day of account immediately after the separation of the soule from the body, made Balaam in this place, cry out in ye sight and feeling of the blessednesse of the Church, Oh let my last end be like his. From hence wee learne this principle of our faith,Doctrine. The reasonable soule of man is immortall. That the soule of man is immortali, hauing a beginning yet is without ending, & being seuered from the body, it liueth in place either of ioy, or of torment, either it receiueth the reward of godlinesse, or it is plagued and punished for wickednesse. This appeareth by many testimonies of the word of God. When the Lord had made mans body of the dust of ye ground, He breathed in his face the breath of life, and the man was a liuing soule able to liue of it selfe, Gen 2, 7, and by it self. And afterward it is said,Genes 5, 24. with Heb. 11, 17. Henoch walked with God, and he was no more seene, for God tooke him away; to shew that there was a better life prepared and to be a testimony of the immortality of the soule, and the resurrection [Page 934] of the body, seeing hee was translated, that he should not see death, neyther was hee found, for God had translated him. Hereunto commeth the prayer of Simeon, Luk. 2, 29. Lord, now lettest thou thy seruant depart in peace, according to thy word: he was ready & willing to be loosed from the prison of the body, and calleth death a departure from hence. Likewise, it is sayde in the Parable, that Lazarus dyed, and was carried by the Angels into Abrahams bosome: Luk. 16, 22.23 the rich man also dyed, & was buried, and was throwne into the torments of hel. And at the passion of Christ hanging on the crosse, when the penitent theefe praied, Lord remember me when thou commest into thy kingdome; hee said, Ʋerily I say vnto thee, to day shalt thou bee with me in Paradise, Luke 23, 43. Furthermore when the Lambe had opened the fifte seale, Reue. 5, 6, 9. Iohn saw vnder the Altar the soules of them that were killed for the word of God, & for the testimony which they maintained.
Reason 1 The Reasons of this Doctrine are to bee known and considered of vs. First, if the soule were not of an immortall Nature, the godly of all other should be most wretched, & their life most miserable, vnlesse they did beleeue that a time of refreshing should come from y• presence of God: and contrarywise the condition of the vngodly should be most blessed and happy. This the Apostle setteth downe, 1 Cor. 15, 19, 20. And if the soule did not remaine after this life, being separate from the body, all Religion and piety were in vaine, our preaching and your faith were in vaine. Why are we in ieopardy euery houre? and why suffer we affliction for righteousnes sake? nay, why do we not eate and drink, for to morrow we must dye?
Reason 2 Secondly, nothing that is immortall and transitory can cite a man before Gods Tribunall, or terrifie for sinne vnknowne to any other. But the soule of man accusing him for secret sinnes, mak [...]th him hold vp at his hand at the barre of Gods iudgement seate. This we see in Belteshazzer, when he saw the palme of the hand that wrote vpon the plaister of the wall of his palace,Daniel 5, 6. His countenance was changed, his thoughts troubled him, & his knees smote one against another. Before he was thus awaked he contemned the true God, and blessed his Idols: but when God manifested a small token of his power and presence, he did shake & tremble euery ioynt of him, for feare of that sight. This is the iustice of God, reuenging the sinne of men, that they should tremble at his iudgements that wretchedly abuse his mercies. The like example we see in Felix; albeit he lo [...]ked for a bribe, and set iustice to sale at offer and proffer, yet when he heard Paul dispute of righteousnesse and temperance, and of the iudgement to come, he quaked and quiuered at that discourse, and was not able to endure the mention of it. Now, if the soule were subiect to mortality, and to perish with the body, it would not, it could not thus accuse man, nor draw him before the iudgement seate of God.
Thirdly, the soule of man can reason of immortality, Reason 3 it is vnsatiable in seeking knowledge, and is not changed or altered with the estate of the body, it contenteth not it selfe to rest satisfied with any thing in this life. The more it knoweth,1 Cor. 8, [...] the more it coueteth & desireth to know, & the more it is able to learn, It desireth blessednesse and happines, it respecteth glory and good estimation after death: it hath many actions and operations aboue sense and the naturall appetite of the body; as to loue God, to feare God, to put our trust in him, to beleeue in him, to imbrace religion, to cleaue vnto God with full purpose of hart. The senses of the body cannot climbe and ascend so high to know God, and to meditate on heauenly things; nay, they cannot reason, define, diuide, number, or order any thing. Therefore, the soule that performeth these things, is a spirituall substance like vnto Angels, not subiect to death or mortality.
Now let vs come to the Vses of this point Ʋse 1 of Religion, and principle of our Fayth. First, it serueth to confute & condemn all Atheists, Epicures, Libertines, Sadduces, and the late vpstart family of loue raised out of the ashes of the olde Saduces,Ioseph anti [...] 18 cap 2 [...] bel. Iudai [...] cap. 7. which deny the immortality of the soule. These defie all Religion, and deny any spirits, either Angels of God, or spirits of diuels, or soules of men: all which standing at defiance against heauen, and bidding battel to the Lord himselfe, shall one day know that they had once giuen vnto them immortal spirits, when they shall be cast into vnquenchable fire, and endure euerlasting torments. The Euangelist noteth out this damnable sect of the Saduces. Luke 20, 27. Actes 23.8. which denyed the rising againe of the body, and the subsisting of the soule after the separation. For when Paul cryed out in the Councell, I am accused of the hope and resurrection of the dead: there was a dissention betweene the Pharisees and the Saduces; for the Saduces say, That there is no resurrection, neyther Angel, nor spirit: but the Pharisies confesse both. These Christ confuteth and conuinceth in the Gospel by the testimony of Moses, I am the God of Abraham the God of Isaac and the God of Iacob: God is not the God of the dead, but of the liuing. Matth. 22, 32. Exodus 3, 6. And if these heretickes and enemies of God, would not for conscience sake yeelde to this truth, and subscribe with heart and hand vnto it, yet at least for the profit of it, and the excellency aboue their beastly dotage about the mortality of the soule, they should embrace it, and cleaue vnto it. For it is surer and safer to beleeue as the Church holdeth. For if this opinion bee true, that the soule is immortall,It is mor [...] ty & le [...] [...] ger to b [...] the soul [...] be imm [...] then m [...] whosoeuer beleeueth it not in heart, and confesseth it not with the mouth, shall suffer eternall punishment and beare his condemnation. If it should not be true (which we speake onely by supposition, [Page 935] the doctrine being most certaine) there is no daunger after death, to haue holden the immortality of the soule in the time of our life; forasmuch as if the soule do not remaine, it cannot be reproued of error, nor punished for sinne. Againe, it is most honest and honorable, to hold the dignity of our soule receyued of God, and so to thinke reuerently and religiously of it, resembling it to God & the Angels, not to debase and disgrace it, making it like vnto the beasts and vnreasonable creatures.
Lastly, it is better to beleeue the soules eternity, as fitter to stirre vs vp to liue soberly, righteously, & godlily in this present world, and to deny vngodlinesse and worldly lusts, to minde heauenly things, that we may bee holy as our heauenly Father is holy. For if we beleeue our selues to be immortall, Math. 16, 26: wee will haue a greater care of vertue, a greater respect to the reward, a greater conscience of Religion, a greater feare of sin, and of the punishment due to sin. So then, as there is greater verity, so there is more safety & security to hold the immortality of the soule against the erroneous opinions of all hereticks that haue desperately and damnably denyed ye same, to the decay of piety, dishonor of God and vnto the vtter confusion of their owne soules.
Ʋse 2 Secondly, acknowledge from hence a great difference betweene the soule of man, and the soule of a beast. Euery beast and liuing creature hath a kind of soule which perisheth with the body, so that he which killeth the body of a beast, destroyeth also the soule, which ariseth from the mixture and temperature of the Elements. But man was made after the image of God, Gen. 1, 26. according to his likenesse, Eph. 4, 24, to resemble him, especially in his soule, which is of an heauenly nature, albeit not of the substance of God. This difference and distinction Moses teacheth and obserueth Gen. 9, 4, 6. But the flesh with the life thereof, I meane with the blood thereof shall ye not eate: who so sheddeth mans blood, by man shall his blood bee shed, for in the image of God hath hee made man. Where hee maketh an opposition betweene man and beast, and between the soule of man and beast. Man was made in his soule to resemble his Maker and Creator, but the soule of a beast is in his blood. And therefore, God charging his people to abstain from eating of blood, euen of cleane beasts, vseth these two reasons, Leuit. 17, 11, 14. First, because theyr blood is the seate of the soule: secondly, God hath commanded it to be vsed in attonemēts for sinne, as a type and figure of the blood of Christ. The soule of man is a substance, the soule of a beast is an accident, whose being is alwayes to be in another. The soule of man is a spirit, the soule of a beast is a quality arising of the matter of the body, vanishing also with the body, and hauing no beeing at all out of the body.
Thirdly, see here a difference between the Ʋse 3 soule and the body of a man. For, as this truth teacheth a distinction betweene the soule of a man, and the soule of a beast, so it maketh a diuision betweene one part of man, and the other. Man consisteth of two parts, of the bodie which is visible, and of the soule which is inuisible. The body dyeth and is laid in ye graue, for as it was taken out of the earth, so it returneth to the earth againe. But the soule, as wee haue proued by diuers Scriptures, and confirmed by strong reasons, neuer dyeth or decayeth. Therefore, albeit we be taught in the Articles of our faith, to beleeue the resurrection of the body, yet wee are neuer taught to beleeue the resurrection of the soule. For a rising vp presupposeth first a falling down. The soul falleth not into the iawes of death, nor goeth downe into the house of the graue. This difference the wiseman teacheth, Eccles. 12, 7. Dust returneth vnto the earth as it was, and the spirit returneth vnto God that gaue it. The dwelling place of the body is the earth, the habitation of the soule is with God. The soule neuer dyeth, nor decayeth, nor sleepeth, nor riseth againe, but is a spirituall substance and inuisible, hauing neyther flesh, nor bones; liuing and abiding for euer, as wel out of the Tabernacle of the body, as in the same. But the body is an earthly and visible substance, consisting of sensible parts, neuer liuing nor breathing without the soule. Wherefore these abide together as two the nearest and dearest friends, reioycing together, sorrowing together, and alike affectioned one toward another; yet the day of separation commeth, and will come, when a departure must be made of these two, that cannot alway continue together: the body must returne to the earth, the soule must bee carryed vnto God the eternall Iudge, who immediatly wil passe the sentence of life or death vpon the same.
Fourthly, we must be careful to liue a godly Ʋse 4 and vpright life, that when we shal goe the way of all flesh, our soules may bee receyued vp into the heauenly habitations, and bee carryed by the Angels into the glorious presence of God. There is no man if he bee to stand before Princes, and to come into the presence of great men, but prepareth and maketh himself ready for that purpose. When Ioseph was to appeare before Pharaoh, Gen. 41, 14. albeit he were called hastily, and brought sodainly before him, yet he shaued his head, and changed his rayment. How then ought our care to be increased? and how ought we to work out our saluation with fear and trembling, seeing the day of account commeth and seeing we must all appeare before the iudgement seat of Christ, to receyue ye things which are done in this body, whether they be good or euill, so soone as the some & body are separated? Let vs remember our Creator in the daies of our youth, Eccl. 12, 1. Let our conuersation while we liue vpon the Earth be lifted vp to the heauens. Let vs mortifie the [Page 936] lusts of the flesh, and not walke in the wayes of our owne hearts; assuring our selues yt for al such things God will bring vs to iudgement. Therefore the Apostle Peter speaking of the dissolution of the world, the passing away of the heauens, the melting of the elements, the burning of the earth, and the destruction of ye vngodly, draweth from these words this exhortation, Seeing therefore all these things must be dissolued, what manner of persons ought ye to bee in holy conuersation and godlines, looking for, and hasting vnto the comming of that day of God? 2. Pet. 3, 11, 12. Let vs set this day before our eyes whatsoeuer we do, and then we shall not sinne for euer. Let vs arraign our selues at his bar, and thereby prouoke one another, and be prouoked our selues to our duties: For if wee would iudge our selues, wee should not be iudged of the Lord, 1 Cor. 11. Let vs be carefull to lay a good foundation of saluation, and neuer giue ouer, vntill wee haue Christ dwelling in our hearts by faith, and receiue the spirit of adoption to cry in our hearts Abba Father. For, if wee depart out of this life without faith in Christ, and without hope of saluation, it had beene better for vs that we had neuer beene borne,Matth. 26, 24. as Christ speaketh of Iudas the son of perdition. For what will it profit vs to winne the whole world, & then lose our own soules? To liue in pleasure, & to haue all that our hart can wish or desire for a season, and afterward to be tormeneed in hell fire for euer?
Ʋse 5 Fiftly, this is a great and exceeding comfort to the childrē of God, to know that after this short, this weak, this feeble, this fraile life, our soules shall returne to the Lord, and be lifted vp to the kingdom of heauen. Let vs therfore prepare our selues for death, that we may bee fit vessels for eternall l [...]fe, and commend our soules into the hāds of God at our departure. This was it which the Apostle practised, Phil. 1, 23. 2 Cor. 4, 18, & 5, 1.2. The greatest afflictions that can befall vs heere, are nothing in respect of the blessed reward of immortality, as the same Apostle teacheth, Rom. 8, 18. I count that the afflictions of this present time are not worthy of the glory which shalbe shewed to vs. Let vs not feare the enemies of the Church: they may separate the soul from the body, but they can neuer separate the soule from God. They may kill the body, but they cannot kill the soule. They may take from vs a little momentany pleasure of this life, but they cannot keepe vs from the presence of God, at whose right hand are pleasures for euermore. This is that which Christ teacheth his Disciples, Mat. 10, 28. Nay, they haue no power ouer ye body further then God permitteth them, as Christ answered to Pilate, glorying in his authority, & saying. Knowest thou not that I haue power to crucifie thee, and to loose thee? Thou couldest haue no power at all against me, except it were giuen thee from aboue, therefore he that deliuered me vnto thee hath the greater sin. So then, let vs not feare their feare, whose power is limited is limited & restrained: death with one stroke shall set vs at liberty, and free vs from ye yoke of all oppression, to our vnspeakable and endlesse comfort. Contrariwise, this is a dolefull and woful doctrine to the wicked and vngodly, who liue here after their owne lusts, & follow their pleasures, delighting in vanity, and forgetting God, to consider the perpetuity & immortality of their souls; and that they must giue a streight account of all their wayes and workes. This must needs be a doctrine of fear and terror vnto them, able to break their stony hearts, and astonish their inward senses, and dash them vpon the rockes of hopelesse and helplesse desperation. What can be more heauy newes to a seruant that hath wasted & consumed his masters mony with riotous liuing, then to heare of a day of reckoning & account to be giuen of his Stewardship? So is it with all the vngodly, they feare nothing more then their appearing before the heauenly Iudge, to be tryed according to their workes. Oh, it were well with them if their soules were mortall, that they might sleepe in the dust, and lye in the graue for euer, to bee buried with their bodies, neuer to bee raised againe! Oh, their case were happy, and thrice happy shold they be, if they might neuer come to iudgement, or had beene borne as toades and serpents, or wormes of the earth that liuing their life, they might also dye their death! But it shall not be so with them, their case shall not be so well: the end of this life bringeth them into eternal torments, and when they haue tasted the first death, the second death shall take holde on them. Then they shall pronounce a thousand woes against themselues: then they shal wish they had neuer bene borne. Then they shall weepe and houle without recouery: then they shall gnash with their teeth, and gnaw their tongues for anger, Mat. 22, 12.Reuel. 6, Luke 23 Thē they shal desire the mountaines to fall vpon them, and the hils to couer them from the presence of him that sitteth on the throne, and from the wrath of [...]he Lamb, &c. For as they are happy that die in the Lord, beeing ioyned to him, and freed from all sorrowes: so they are wretched and a thousand times miserable, that depart hence out of Gods fauour, & haue the sinnes of their youth and age accompanying them: to whom he will say, Depart from me, ye cursed into euerlasting fire, which is prepared for the diuell and his Angels, Matth. 25, 41. We see how the consideration of the Sessions or Assises striketh a terror into the heart and conscience of the guilty malefactor: how much more then shall the solemne day of the Lords last iudgement, amaze, affright, and astonish the Reprobate, who haue drawne sinne vnto them as with Cart-ropes, and haue cloathed themselues with shame, as with a Robe? This wil be a day of blackenesse and of darkenesse, a day of clouds and obscuritie, a day of horrour and confusion vnto them that dwell vpon the face of the earth, when God shall come to iudge without respect of persons. [Page 937] For what rest or comfort can the malefactor take when he is alwayes in expectation of the comming & approach of the Iudge? Whereas the godly haue peace of conscience, and shall lift vp their heads, because their Redeemer draweth nere. So thē, as Balaam wished, yt he might dye the death of the righteous, and his last end might be like his: so let vs all craue and desire of God, that we may not dye the death of the vnrighteous, nor our last end be like his.
Ʋse 6 Lastly, let vs care for it more then for the body, & bestow more labot & paines in adorning & garnishing of it. For what is the body, & what is this mortal life, but a litle blast? Stop his mouth, & hold his nostrils but a while what is he but a carkasse? But the soule, albeit it haue time of beginning, yet shall neuer die, or cease to be, but remaineth eternall without an ending, and shall neuer be extinguished. It standeth vs thereupon, in regard of the diuine nature of the soule, and the excellency thereof aboue the body, to imploy more time, and to bestow more paines in beautifying the soule with heauenly graces, then trimming & attiring the body with outward ornaments. For as the body hath his garnishings, so hath the soule likewise her proper deckings. And yet (alas) if we should enter into a suruey and examination of the deeds of men, and marke what their behauiour is concerning their soul, and compare it with the care they haue of their vile bodies and rotten carkasses, we shall quickly perceiue and discerne, that the prouision of the one destroyeth and swalloweth vp the preparation for the other. Wee see how men toile and moile all their life long, rising early, watching long and late, faring hardly, labouring continually, and sweating exceedingly, to prouide for the body and for the belly, the things of this life that must fade & perish, according as the Apostle saith, 1. Cor. 6, 13. Meates are ordained for the belly, and the belly for meates, but God shall destroy both it and them. But the soule lyeth vnprouided and vnregarded of the greatest number, they passe not greatly whether it sinke or swimme, whether it starue or prosper, whether it goe to hell or to heauen. If a man or woman haue a small spot in their garment, or a blemish in their face, wee see how carefull they are to correct and amend it: but if their soules lye full of sores and corruption, full of boyles and blisters, full of wounds and grieuous swellings, they neuer regard it, they haue no feeling of it; they are neuer grieued at it, or troubled with it. Marke the practice and common behauiour of most persons, on the Lords day, which is the market day of the soule: do they not bestow greater time, & moe houres in the day, in trimming of the body, & prouiding for the belly, then in the exercises of Religion? Which ouermuch care of the body argueth a carelesnes for the soule. Doth not this bewray our contempt of the food of our soules, & a lamentable loathing of the heauenly Manna of the word of God, following after our worldly profit, & running madde after our vaine pleasures? And yet these men, if they were asked, are not ashamed to say, they take more care for their soules then for their bodies. Wee see how farre men will trauaile, & what tedious iourneyes they will take to encrease their wealth: & if a litle famine pinch, & hungerbite them, they wil compasse sea & land, & wander farre & neere to serue the body, & fill the belly. If the care for the nourishment of thy soule, were answerable to this diligence, thou woldst not doubt for ye euerlasting good of thy soule, to take at least as great paines to prouide for the food of thy soule that endureth to eternall life. For what shall it profite a man, if he winne the whole world, and then lose his own soule? Or what shall a man giue for the recompence of his soule? Mat. 16, 26. First therefore seeke the kingdome of God and his righteousnesse, &c, Math. 6, 33.
Verse 11. [Then Balak said vnto Balaam: What hast thou done vnto mee? I tooke thee to curse mine enemies, and behold thou hast blessed them altogether.] Hitherto we haue spoken of the prophecie, which God constrained the false Prophet to vtter: now let vs see the effect thereof. We cannot be ignorant that the purpose both of Balak and Balaam was malicious and full of cruelty: they looked for a glorious successe and euent of their labours, but al their practices are defeated and disappointed. Balak hoped through Balaam to preuaile against Israel, he comforted himselfe in this wizard, he carried him to an high mountain to see them; hee said before him (as we heard in the former chapter) Numb. 22.3. I know, that hee whom thou blessest, is blessed: and he that thou cursest, shalbe cursed: yet this hope is built vpon the sand, or standeth in the ayre, and fayleth him that trusteth in it. From hence we learne,Doctrine. The hope of the wicked is vaine. that the expectation, hope, and confidence of the wicked come to nothing in the end. Albeit, they comfort themselues in euil, and promise to themselues an happy end, yet the issue is vaine, and the snare is broken. Esau in the prophanenesse of his heart hauing sold his birthright, promiseth to himselfe a golden day, to recouer againe both blessing & birthright, and therefore thought in his minde, and vttered with his mouth, Gen. 27, 41. The dayes of mourning for my father will come shortly, then wil I slay my brother Iacob. But notwithstanding this diuelish drift and purpose of his, the blessing tooke place, and this hypocrite was disappointed. The Canaanites comforted themselues in Sisera, and promised themselues victory ouer the Israelites: The mother of Sisera looked out of a window, and cryed through the lattesse, Iudg. 5, 28, 29, 30. Why is his chariot so long a comming? Why tarry the wheeles of his charriot? They haue gotten and diuided the spoyle, euery man hath a mayde or two: Sisera hath a prey of diuers coloured garments, a prey of sundry colours made of needle [Page 938] worke for the chiefe of the spoile. See how the e-enemies of the Church glory, and oftentimes triumph before the victory, and putting on their armour, boast, as if they were putting it off. This wee see in Rabshakeh rayling against the people of God, and boasting in his owne strength. Let not thy GOD deceiue thee in whom thou trustest saying; 2 Kings 19, 11. Ierusalem shall not be deliuered into the hand of the King of Ashur. Hereunto commeth the saying of the Prophet Hosea, Hosea 12, 15. Ephraim is fed with the winde, and followeth after the East winde, hee encreaseth daylie lies and destruction. Thus they flattered themselues with vain confidence, and rested vpon deceitfull hope. Thus likewise the Prophet bringeth in the enemies of Christ, & of the Church conspiring against God, and encouraging one another in wickednesse, Psal. 2, 3, 4. Let vs breake their bands, and cast their cords from vs: but hee that dwelleth in the heauen shall laugh, the Lord shall haue them in derision, and breake them in pieces like a potters vessell. So then, when the wicked say, peace, peace, vnto themselues, and thinke themselues sure of their purposes, they shall faile in the midway, and suddainly come to destruction, verifying the saying of Salomon, Prou. 11, 7. The hope of the vniust shall perish.
Reason 1 The reasons are, first because as they set themselues against the Church, so God setteth himselfe against them. Can we then maruaile that they are confounded and consumed, against whom God opposeth himself? they are the enemies of God, and God professeth himselfe their enemy. Who euer arose against him and prospered? Who euer fought against him, and preuailed? They shall consume as the fat of Lambes before the fire, and melt as the waxe against the Sunne. This hath beene the faith and assurance of the Church of God in all their dangers that haue threatned and assailed them; namely, that God would take their cause into his hands, and reuenge the wrong done vnto them. Therefore when the enemies tooke crafty counsell against them, and consulted cruell things to compasse their destruction, saying; Psal. 83.12. Come, let vs cut them off from being a nation, & let the name of Israel be no more in remembrance, and let vs take for our possession the habitation of God: they prayed to God to confound their enterprizes, to fil their faces with shame, to make them afraide by his iudgments, to turne them vpside downe as a wheele, to persecute them with his tempest, that they might be as stubble before the wind, as the fire burneth the forrest, and as the flame setteth the mountaines on fire.
Reason 2 Secondly, they trust in lying words that cannot profit, and consequently they cannot prosper, because no man by his own strength, or the power of his owne hand can bring any thing to passe. God scattereth the deuices of the crafty, and taketh the wise in their craftinesse: so that man cannot by his care and confidence attaine to the fruite of his desire, Hagg. 1, 9. For God bloweth vpon it, and it commeth to nothing.
The vses of this doctrine remaine to be Ʋse 1 considered and handled. First, marke heereby the vnhappy estate of those that haue onely eyes of flesh, to rest vpon the things which they see. Nothing shall be able to helpe them, wofull therefore is their condition. This the Prophet teacheth, Ier. 17, 5, 7. Thus saith the Lord, Cursed be the man that trusteth in man, & maketh flesh his arme, and withdraweth his heart from the Lord; but blessed is the man that trusteth in the Lord, and whose hope the Lord is. So then, all they that make not God their Lord, are vnhappy. If the vngodly did consider these things, that they setting vp their rest vpon vaine things, and putting their confidence in a broken reed, cannot prosper, it would bee a notable meanes to bridle their vanity, and to suppresse their folly. If we should see a man naked & vnarmed to go into the field against his enemies, and perswade himself with a blast or bullrush to thrust them through, and throw them down on euery side, and make no doubt to get the victory: we would thinke him s [...]ttish, and pitty his folly; wee would wish him to keepe a good dyet, and keepe himselfe and his head warme, fearing the man were breeding mad. But thus it is with all the enemies of God and his people, that raise great hope by their owne deuices, and imagine great matters by their own counsels, they are as distracted and distempered men, they are in a miserable and wofull condition, leaning vpon a bulrush, and setling their trust and rest vpon a rotten reede. They build vp the tower of confusion, God will come downe against them, and diuide their tongues, as hee did at Babel. Gen. 11.8. Wofull therefore and wretched is the case of all those, whose confidence raised vp to high attempts, falleth on the ground: they trust in an arme of flesh, and are deceiued, for GOD laugheth them and their inuentions to scorne. They attaine not to the end of their desires, but are disappointed, and so their hope perisheth; and this is chiefly in death, when they shal remaine in misery for euer.
Secondly, let vs not rely vpon such vaine Ʋse 2 things, nor rest vpon deceitfull vanity, nor waite vpon lying dreames and deuices of men, for then all our expectation shall deceiue vs. What man is there in his right wits, yt would in danger leane on the spiders web, and yet thinke to be deliuered? Who would trust to a broken staffe? who would lay his strength vpon a weake reed? This is it that Bildad one of Iobs three friends vttereth, ch. 8, 14. & 20, 5, 6. where he teacheth, That the reioycing of the wicked is short, & the ioy of hipocrits is but for a moment: though his excellency mount vp to the heauens, & his head reach vnto the clouds, yet he shal perish for euer like the dung, & they which haue seen him shal say, where is he? His confidence also shalbe cut off, & his trust shalbe as the house of a spider: therfore it can minister no comfort to such as [Page 939] catch hold vpon it. Heereunto come sundry exhortations of the Prophet in the Psalmes, Psal. 62, 10. & 20, 7, & 125, 1. If we rest vpon God, we shall haue a sure staffe that shal neuer faile: we build vpon that hope that shall neuer make ashamed; They that trust in the Lord shal be as mount Sion, which cannot be remoued, but remaineth for euer.
Ʋse 3 Lastly, seeing the glory of our enemies shall end in shame, and their vaine reioycing be buried in confusion: let vs all take comfort and cheere vp our selues, and one another, when we see the enemies of the Church plot and conspire against the Church. Albeit they lay their heads together, and be very busie to stoppe the course of the glorious Gospel, yet this is our hope, that their hope is but on the spiders web, the gates of hell shall neuer be able to preuaile against the Church, and themselues shall worke out their owne destruction. Thus doth the Prophet comfort himselfe, Psal. 49.5, 6, 7. Let this stay our faith, and comfort our hope, when wee see mighty plottings, subtill proceedings, deepe deuices and conspiracies of the wicked. For why should we feare, seeing they wait on lying vanities, and forsake their owne mercy? See this in the example of Pharaoh, of Haman, of Sancherib, of Herod, and sundry others. If other enemies in our dayes follow their deeds, let them also feare their ends. And for this purpose the Prophet speaketh vnto them, Esay 8, 9, 10. Gather together on heapes, O ye people, & ye shall be broken in pieces, and hearken all yee of farre Countries: gird your selues, and ye shall be broken in pieces: gird your selues, and ye shall be broken in pieces: Take counsell together, yet it shal be brought to nought: pronounce a decree, yet shall it not stand, for God is with vs. Thus the enemies shalbe confounded: thus their counsels shalbe ouerturned, so yt wee neede not to feare them, or their deuices. They are like a reed of Egypt, which if one leane on it, will breake in pieces, and run into his hand to his great hurt.
13 And Balak said vnto him, Come I pray thee with me vnto another place, whence thou mayest see them, and thou shalt see but the vtmost part of them, and thou shalt not see them all: therefore curse them out of that place for my sake.
14 And he brought him into the field of the watchmen to the top of Pisgah, and built seuen altars, and offered a bullocke and a ramme on euery altar.
15 After hee said vnto Bal [...]k, Stand heere by thy burnt offering, and I will meete the Lord yonder.
16 And the Lord met Balaam, and put an answere in his mouth, and said, Goe againe vnto Balak, and say thus:
17 And when he came to him, behold he stood by his burnt offering, and the Princes of Moab with him: so Balak said vnto him, What hath the Lord said?
Hitherto wee haue spoken of the former part of the Chapter, which is the first attempt and the first prophecy. Now we come to the second attempt and practice which Balaam maketh, to hurt and bewitch the people of God, when hee seeth his first succeedeth not according to his purpose and desire. Wherein consider three things: First, their preparation for a new proiect: Secondly, the second Prophecy: Thirdly, the issue and effect thereof, together with a fresh purpose to make another attempt, and a new encounter. Touching the preparation, after that Balaam had shewed the true cause of his blessing of Israel, and had declared that hee was ready for his part to haue wrought his skill vpon them that they might languish and pine away, and had therefore prepared altars, sacrifices and enchantments; but the Lord put a blessing into his mouth, which he was compelled to vtter and pronounce against his will, according to the saying of the Wiseman, Prou. 16.2. The preparations of the heart are in man, but the answere of the tongue is of the Lord: After this answere, I say, Balak leadeth him to another place, and chuseth such a standing for him, that he should no more see the whole hoast of Israel, but only the vtmost part of them, supposing that the change of place would worke an alteration of his purpose. For he thought that Balaam was dashed and daunted in his intent, by beholding the great multitude and comely order of Gods people: so that the superstitious King thought, that the reason of not cursing the people proceeded from weakenesse and want of courage, not from the vanity of his enchantments. As if he should haue said; It may be thou faintest and fearest the people being many (as also I both feare them for their multitude, and hate them for their strength,) and therefore darest doe nothing against them: thou seest all of them, and therefore thy heart faileth thee. But come with me, I will bring thee to such a place, where thou shalt take a view onely of the reareward of them. So then, be of good courage and feare nothing, I know thou hast skill enough, and therefore that which thou couldest not doe out of the other place, performe thou readily and resolutely out of this place. And for this purpose hee brought him into ye field of watchmen where the sentinell was set, and where the spyes lay to marke the marching and approching of the enemy, & guideth him to the top of a certaine hill, where againe seuen Altars are builded, and seuen sacrifices are offered.
After this, Balaam commanded the King to stand by the burnt Offerings, and himselfe to please his humour, goeth to see if hee can haue any better successe then hee had had hitherto, in raising vp the God of the Hebrews. For to colour his sorcery, hee betooke himselfe to a solitary place, not to aske counsel of God (as the true Prophets of GOD vsed to doe,) but to performe his intended coniuration, [Page 940] & to raise a great expectation of his art, as appeareth in the Chapter following. Now whilst he goeth about his diuellish Magicke, GOD met him, and without speaking moe words vnto him, he put another prophecy into his mouth, which returning backe to Balak, he commanded him to vtter. Not that God was compelled and enforced by his enchantments to appeare vnto him, or had any respect at all to his witchcraft; for hee was vnworthy that God should vouchsafe him a word; but it was in regard of his owne people Israel,Deut. 32, 31. that their enemies might know they were a blessed people, and witnes against their wils, that they were vnder the power and protection of God, the poorest and lowest member whereof, God more respecteth then a thousand Balaams. This was the cause why GOD suffered him not to goe forward in his sorcery, or to raise vp the diuell to delude and deceiue him, as Saul was deluded by the likenes of Samuel, 1. Sam. 28, 14. Albeit therefore this causelesse curse could not haue succeeded, if he had proceeded: yet this curse made most for the manifestation of Gods glory, and the good of his people.
Verse 13. [Come I pray thee with mee into another place, and thou shalt see but the vtmost part of them, and shalt not see them all.] Heere we haue another preparation of a cursed plot or proiect. They change the place, but not their minde. The former atrempt was dashed and ouerthrowne: yet heere wee see the net is spread againe, and the snare laid, so vnsatiable is their malice against the Church of God. We see then how he carrieth him to another place, to begin a new practice, the former frustrate. From hence wee learne,Doctrine. Enemies leaue no meanes vnattempted still to plot the Churches ouerthrow. Plut. in vit. Annib. that the wicked leaue no meanes vnattempted still to seeke the Churches ouerthrow. Although they bee oftentimes crossed in their purposes, and finde hard successe in their intended wickednesse, yet they neuer rest nor giue ouer, like desperate enemies that will neuer be quiet, whether they be conquerours or conquered, as once Annibal said of Marcellus. This is it which the Prophet Esay declareth, Esay 29.8. Where he sheweth, that it is no maruaile if the Chaldeans thunder against the Iewes, and suddainly sweepe them away, as a whirlwinde carrieth away the chaffe, seeing their rage against them is vnsatiable, being compared to hungry men that dreame they are eating, and are not satisfied: to thirsty men that thinke they are drinking, and when they awake, their thirst is not quenched: so the enemies doe hunger & thirst most earnestly, so that nothing can content them, but the subuersion of the Church. This endlesse & restlesse fury we see in al ages of the Church.1 Kings 20, 23 The Aramites were subdued by Israel, and had receiued a notable foile in open field: but wil they giue ouer & desist? No, they persist & proceed, they repaire their forces, & will not giue ouer. This appeareth in Cain toward Abel; in Saul toward Dauid; in the Scribes and Pharisies toward Christ; in Haman and his sonnes toward Israel; in the chiefe Priests toward Paul. Albeit they be ouermamastered, their counsels detected, their purposes defeated, and themselues be disappointed, that they may see how they fight, not against men, but against God yet their diligence is vnweariable, and their rage vnspeakable.
This truth will further appeare vnto vs by Reason sundry reasons drawn from the person of God, and from the conditions of the enemies of the Church. God seeth the wickednesse of their hearts, & heareth the groanes & afflictions of his elect, yet he suffereth the vngodly to whet their tongues, & sharpen their swords against them, to the end hee may gaine glory to his great Name in the confusion & destruction of them. Pharaoh contriued sundry plots & fetching deuices to subuert the Church in Egypt, some secret, some open, Exo. 1.17. & 9, 16. Rom 9.17. He commanded the midwiues to stifle & strangle the young infants comming out of their mothers wombe, which are the spawn & fry of Religion, & the hope of the succeeding Church. When this diuellish deuice was discouered and disappointed, because the midwiues feared God, & did not as the King charged them, but preserued aliue the men children, then he attempteth another way, commanding by publique edict to drown and destroy their children, & afterward vexeth them by making bricks, and carrying burdens. Thus he proceedeth from one euill to another. God setteth him vp as a marke, and appointed him to shew his power in him, and to declare his Name throughout all the world. Thus GOD draweth good out of euil, and manifesteth his owne glory in confounding the malice of mischieuous enemies.
Secondly, the enemies of the Church run Reason 2 on in malicious courses to vndermine ye good estate of the Church, because they are led by the spirit of the diuell, as his vassals and slaues to do his will. Why did Cain burst with enuy against his brother, hanging down his head, & drawing his weapon? Because he was led by that euil one, the prince & god of the vngodly 2. Cor. 4, 4, who blindeth their minds, worketh in their hearts, & holdeth them in ful power & possession. The greatest deuouring beasts in the wildernesse alwayes keepe their courses & recourses,Psal. 104, 2 [...] 12, 23. either wearinesse constraineth them to cease, or the light of the Sunne affrighteth them, whereby the silly prey getteth some respite and refreshing: But Satan the Prince of this world is neuer at rest, he is euer greedy, and neuer weary, alwayes plotting, practising, catching, destroying and deuouring. The light of the day, and darkenesse of the night are both alike to him: Iob 1, 7. Who compasseth the whole earth, and walketh in it too and fro, 1 Pet. 5.8. like a ramping and roaring Lyon seeking whom hee may surprize and subuert. The end of one tentation is the beginning of another. Hee will neuer [Page 941] make peace with vs, vnlesse wee deliuer our soules vnto him in hostage. Nahash the Ammonite is noted of extreme cruelty, that would no otherwise make a couenant with the men of Iabesh Gilead, but on this condition, that he might thrust out all their right eyes, and bring ye shame vpon all Israel, 1. Sam. 11. But Satan, as he is more mighty, so is he more malicious; he will haue both eyes and hands, he wil haue both head and heart, hee will haue possession both of soule and body. And therefore no maruaile if the sonnes of Belial bee stamped with his Image, and resemble him in an vnweariable desire of mischiefe, plotting and performing day and night one mischieuous attempt or other against the children of GOD.
Vse 1 Let vs now carefully apply this doctrine to our vses. First, consider from hence the cause of the confusion of the enemies of the Gospel, and of the godly. They deuise crafty counsels and conspiracies against the faithful, but withall, they worke out their owne death and destruction, and ouerthrow themselues in their malice & mischiefe. For of al such the Prophet saith, Psal. 7, 15, 16. He hath made a pit, & digged it for another, and is fallen himselfe into the pit that he made: his mischiefe shall returne vpon his owne head, and his cruelty shall fall vpon his owne pate. The hatred of the vngodly goeth before, and the iudgements of God follow immediately after, who hath prepared him deadly weapons, & will ordain his arrowes for them that persecute his seruants. This the Prophet pronounceth against y• enemies of the Church, Esai 8, 9, 10. Gather together on heapes, & ye shall be broken in pieces: gird your selues, and ye shall be broken in pieces: take counsell together, yet it shall be brought to nought; pronounce a Decree, yet it shall not stand, for God is with vs, Behold the horrible down-fall of Haman an Arch-enemy of the people of God, [...] 7, 9, 10. raised vp from the highest degree of honor and dignity, who thought it too little to lay hands on Mordecai alone, but sought to destroy all the Iewes that were throughout the whole kingdome: he fell into the lowest step of shame & reproach, & was hanged on the tree that hee had prepared for Mordecai. The aduancement of the wicked is but for a momēt, & their destruction commeth suddainly, according to the saying of the Prophet Dauid, Psa. 37, 35, 36, & 58, 6, 7, 8, & in Iob 20.4. Thus we see, that the malice of the wicked turneth to their own calamity and confusion, so that when they haue raked & ransacked all the corners of their heart to contriue meanes to ouer-throw the Church, they shall find by woful experience that God hath many moe meanes and wayes, to turne their owne deuices to their owne destruction.
Secondly, see hereby Gods almighty power Vse 2 and abundant kindnesse in sauing and preseruing the Church among so many enemies, as it were a little flocke of sheepe among so many wolues.
For we may behold a part of his chastisements vpon his Church, by setting them in the world as in a wildernesse, and that among the wicked, as it were among so many beasts, whereby their faith is tried, their obedience manifested, and their patience proued: so wee see his maruailous mercy in their deliuerance from them as out of the denne of Lyons, inasmuch as we know to our endlesse comfort, that notwithstanding, all the pollicies and practices of the diuelish and damned crew of most spiteful and desperate enemies, yet God holdeth vp the heads of his people that they are not drowned, like the Arke that floated on the waters: Reu. 12, 15. Howsoeuer the serpent cast out of his mouth water after the woman like a floud, that he might cause her to bee carried away of the floud. Let vs therfore confesse before the Lord his louing kindnesse, and acknowledge surely that saluation is of the Lord, and not of our selues, of his mercy, and not of our own merit. This the Prophet professeth at large,Psal. 114, 1, 2 2, 3. If the Lord had not bene on our side, may Israel now say, if the Lord had not bene on our side, when men rose vp against vs, then had they swallowed vs vp quicke, when their wrath was kindled against vs. Then the waters had drowned vs & the streame had gone ouer our soule: then had the swelling waters gone ouer our soule: Praised be the Lord, &c.
Lastly, let vs lay vp these things in our Vse 3 hearts, and know the nature of our enemies, and the greatnesse of our own danger. Let vs consider the present perill and estate of the Church, and looke for such enemies. Let vs all watch ouer our selues, and weigh our calling and condition. It is not a calling to outward peace and prosperity, neither must wee looke here to find carnall ease and delight, but when one trouble and tempest is ouer-blowne, and the griefe of one affliction is ended, wee must not then grow carelesse and secure, wee must not lull our selues asleepe in the cradle of sensuality; but in the end of one affliction, wee must looke for another to beginne, & alwaies to keepe watch and ward, knowing the frailty of our owne flesh, remembring Satan to be an enemy of our peace and happinesse, and considering our life to be as a continuall warfare, so long as we tarry in this Tabernacle. If wee be compassed about with many enemies, and to be put into the furnace of affliction made exceeding hot, let vs still haue comfort and consolation, God will make the end glorious, & the issue happy.Dan, 7, 28. This vse is taught and practised by the Prophet Daniel, where a vision of foure beasts is shewed vnto Daniel, and the calamities to come successiuely vpon the Church of the Iewes thereby fore-shewed, he apprehended this doctrine by faith, and kept it in his memory, to remaine with him for his comfort and instruction for euer.
Wherefore, let vs not promise rest to our selues after one deliuerance, the enemies will gather themselues together againe: and when wee haue victory ouer one tentation, [Page 942] let vs prepare our selues for a new combat, and make ready our armour for another assault.Luke 4.13. Iob 1. and 2. This wee see in Christ, the head of the faithful. This wee see in Iob a man that feared God and eschewed euill, who hauing vanquished Satan in one tentation, hee returned eftsoones, and redoubled his forces vpon him with another. If this practice of the diuel were well pondered and throughly considered, it would not onely preuent and redresse much impatiency, but worke much peace and contentment in our hearts. For what is the cause that we are so impatient vnder the crosse, murmuring against God in our trials and tentations, accounting them heauy and intollerable burthens vnto vs, but because we promise to our selues peace and pleasure, in the dayes of our pilgrimage, and wee dreame of an heauen here vpon earth?
But if wee will profite aright in affliction, whereby our faith is tryed,1 Pet. 1, 7. and made much more precious then gold that perisheth: wee must looke continually to be assaulted, if we would not suddainly be surprised, & so come as a prey into the iawes of Sathan.
Verse 13.14. [Thou shalt not see them all: So hee brought him into the field of the Watchmen, &c.] We haue heard before how the enterprises of Balaam were disappointed of God, and so the wisedome of the wise confounded. Now the King, seeing himselfe crossed in his purpose, and desiring to make an end of this matter, carrieth him vp to another place, where he might onely see a part of the Israelites his enemies. Why doth hee take this course? [...]urely because he thought he feared the sight of that great multitude, and considereth not the vanity of his sorcery. Howsoeuer therefore they might see with their eyes, and (as it were) feele with their hands God fighting against them, yet both of them proceede in their purpose [...]: the King in prouoking, the false Prophet in hearkning and obeying. Loe how obstinate the wicked are in euill, & setled with a full resolution to continue in their course; so, that albeit they change the place, yet abide in their former purpose, and cannot be brought to acknowledge their own folly. From hence we learne,Doctrine. Wicked men in their euil successes, lay the fault vpon second causes. that wicked men when they haue euill successe, neuer look vp to God whom they haue offended, nor consider their sinnes whereby hee is prouoked, but lay the fault in second causes, and in anything rather then vpon themselues. This corruption appeared in our first Parents, immediately after their transgression. For when they saw the filthinesse of their nakednesse, and the miserable experience which they had gotten, losing the good,Gen 3.12, 13, and enioying the euill, Adam laide the fault vpon the woman, as the woman did vppon the serpent, and could not be brought to acknowledge their owne offence. When the Philistims were plagued, and the hand of God was sore vpon them for abusing the Arke, they did not strike their hand vpō their thigh, and confesse they had sinned, but doe ascribe all things to blinde-chance and vncertain fortune, whereas nothing is done without the decree and prouidence of God: Therefore, determining to send backe the Arke, they reason thus, 1. Sam. 6.9. If it goe vp by the way of his owne coast, it is the God of Israel that did vs this great euill: but if not, wee shall know then that it is not the hand that smote vs, but it was a chance that happened vs.
This like wee see in the Aramites, when they had ill successe in the battell against the Israelites, they said, 1. Kings 20.23. Their gods are gods of the mountaines, and therefore they ouercame vs; but let vs fight against them in the plaine, and doubtlesse wee shall ouercome them. Heereunto accordeth the saying of the Wise man, Prou. 19.3. The foolishnesse of a man peruerteth his way, and his heart fretteth against the Lord; that is, when the scourge of God lyeth sore vpon the transgressours for despising the Word, for abusing the Sacraments, or for practising any wickednesse, they learne not by his plagues and iudgements to accuse and iudge themselues, but accuse God as the authour of their euils and aduersities, and murmure against him for dealing so rigorously & sharply with them, like to the dogge that byteth the stone, but looketh not after him that casteth it.
The reasons. First, wicked men want the Reason 1 knowledge of the true God, to iudge of their crosses and afflictions; and therefore no maruaile if they bee disquieted, and fret through the euill successe they haue in their enterprises. This made the wise Salomon to say, Prou. 19.3. They s [...]et against the Lord. The want of sound iudgment and a right vnderstanding, is the mother of all the corruptions which are in vs, and of the sinne which we commit. For we should ascribe to our owne folly the things that goe not well with vs, and not through impatience accuse God, neither impute the euill successes of our affaires to him, but to our selues; euen as he that stumbleth and falleth against a stone, should not accuse the stone, but his owne hastinesse and heedlesnes. Now then, if wicked men want the knowledge of God, and the feare of his Name, to guide them in the search and suruey of their owne wayes, to enquire into the true cause of their euill successes, wee cannot maruaile if they wander vp and downe in their owne imaginations, and can neuer finde the fault to bee in themselues.
Secondly, the vngodly are blinded with a Reason 2 selfe-loue and selfe-liking of themselues, aboue God or his Word. The loue of the creature, or of our selues more then God, or equall with God, hindereth vs in good things, and quite swalloweth vp the loue of our brethren, and darkeneth the light of vpright iudgment, that it cannot shine in our hearts. The conceited person thinketh himselfe a wise man, and [Page 943] imagineth his owne course to be the best, vsing no aduice of others, as if he himselfe were in all things sufficient of himselfe, to see what is best for himselfe. This Salomon excelling in wisdome, teacheth to these conceited persons abounding in folly, Prou. 12.14. The way of a foole is right in his owne eyes, but he that hearkeneth to counsell is wise. So in another place, Prou. 18.2. A foole is not delighted with vnderstanding, but with those things which are in his owne heart. And againe, Prou. 26.12. Seest thou a man wise in his owne conceit? There is more hope of a foole then of him. These selfe-louing and selfe-liking fooles are delighted with their owne folly, which they labour to publish and make knowne to all men, and may worthily beare away the bell from all the fooles in the world. For these are proud fooles that highly esteeme of their owne wisedome, and scornfully disdaine the counsell and wisedome of all other men. Seeing therefore euill men want the wisdome of God that is from aboue, and abound with selfe-loue, which descendeth not from aboue, but is earthly, sensuall, and diuellish: we cannot greatly maruaile if wicked men will acknowledge no fault in themselues, but wholly looke to second causes, and lay the blame vpon the most High, when they faile in their purposes.
Vse 1 The vses of this doctrine. First of all, wee learne this truth, that no euil man can look for any good successe in the matters he taketh in hand: but let him alwaies be sure to be crossed & cursed of God. Albeit thou lay in thine own conceit neuer so strong a foundation, & work neuer so wisely in thine own imagination, yet if thou make not God thy Counsellor, [...] 119.24. and his Word thy director, thy wisdome shall be turned into folly, and thou shalt be taken in the snare of thine owne hands. For all sin against God bringeth with it the wrath of God, and the euill life of a sinner, drawes vpon his owne head sundry crosses and calamities, causeth him to haue ill successe, and raiseth vp infinite iudgments against him. Whensoeuer we despise his word prophane his Sabbaths, defile his Sacraments, and practise any vnrighteousnesse against men, and impiety against God, then followeth and falleth vpon vs some sicknesse or trouble, some crosse or affliction, one way or another: as the Apostle sheweth, For your dissention and vnreuerent receiuing of the Lords Supper, 1. Cor. 11.30. many are weak and sick among you, and many sleepe. Now, when the rod and scourge of God lyeth vpon the backe of transgressours, and they feele themselues sore plagued, either they accuse God as the authour of their trouble, or murmure against his punishment, or rest vpon second causes, which are ordered by him, who is the principall cause.
Vse 2 Secondly, we learne, that if we would haue God blesse vs, and the lawfull labours of our hands, we must be godly in Christ Iesus. If we leade a sincere and sanctified life, & purge our hearts to be a peculiar people to God, zealous of good workes, wee haue a sure promise of good successe, and strong assurance of a plentifull blessing to follow vs all the dayes of our life. There is no good successe in any thing without Gods blessing. And this is the cause why God blesseth vs not, because wee blesse not his Name, wee liue not as a people vnder his protection, wee do not deny vngodlines & worldly lusts, liuing soberly, righteously, and godly in this present world, hauing our conuersation in the heauens, and looking for the blessed hope of glory and immortality. Hereunto commeth the saying of Salomon, Prou. 16, 3. Psal. 37.3, 1 Pet. 5, 7. Commit thy workes to the Lord, and thy thoughts shall be directed.
This is a worthy saying to redresse our weakenesse and distrust, and to make vs rest and rely our selues on Gods good prouidence. This also the Prophet Dauid teacheth, Psal. 127, 1, 2. All the fruit of our labours & cares dependeth vpon the prouidence of God; yea, all our industry and studie shall be vaine and vnprofitable, vnlesse he guide all our affaires. To this purpose the Prophet speaketh in another place, that the godly,Psal. 1.1.3. refusing the counsell of the wicked, the way of sinners, the seat of scorners, shall bring forth fruite in due season, so that whatsoeuer he shall doe, shal prosper. It is God alone that directeth the wayes and works of the faithful, and without him is no good successe. This wee see verified in Ioseph, Gen. 39, 2, 3. The Lord was with Ioseph, & he was a man that prospered, and was in the house of his master the Egyptian: And his master saw the Lord was with him, and that the Lord made al that he had to prosper in his hand. The like the Scripture [...] testifieth of Hezekiah, that hee prospered in all his workes.2 Chro. 32, 30 and 20, 20. So Iehosaphat spake to the people, Heare ye me, O Iudah & the inhabitants of Ierusalem, put your trust in the Lord your God, and ye shall bee assured: beleeue his Prophets, and ye shall prosper. Thus also the Lord exhorteth Ioshua after the death of Moses, Iosh. 1, 8. We do all of vs desire the blessing of God vpon our labours, and to haue good successe in our seuerall callings: this is the pathway that we must walke in, namely, a godly life and conuersation: without this, his blessings shall turne into curses, and wee shall neuer attaine the end of our hope. This appeareth by the words which the man of God spake to the King of Israel, saying; Thus saith the Lord, Because the Aramites haue saide, 1 King 20, 28 the Lord is the God of the Mountaines, and not of the Valleys, therefore will I deliuer all this great multitude into thine hand, and ye shall know that I am the Lord.
Lastly, we are bound euery one to consider Vse 3 the true cause of euill successe to be in our selues. When the hand of God is any way vppon vs, that he plagueth vs in the house, or in the field, in our persons, or in our families, in our bodies, or in our soules; we must not accuse the ayre, or the earth, heate or cold, moysture [Page 944] or drouth, but learne to lay the fault vpon our selues and sinnes, and flye to God to haue the plague and punishment remooued from vs. Thus Balak and Balaam ought to haue done, when they saw the iudgment of God vpon them, crossing their attempts; and not flatter themselues with better successe, by changing the place, by renewing their altars, and by multiplying their sacrifices. They should haue forsaken their olde practices, and not haue thought vpon new places; they should haue changed their minde, and not their place. For GOD is euery where, and the godly are vnder his hand and protection wheresoeuer they are. Therefore the Lord by the Prophet Ieremy saith, Ierem. 23.23. Am I a God at hand, and not God a farre off? Can any hide himselfe in secret places that I shall not see him, saith the Lord? Doe not I fill Heauen and earth, saith the Lord? This is diligently to be considered of euery one of vs, when wee meete with any crosses and contradictions, not laying the fault vpon this place or that person; but let vs search and try our wayes, and turne againe to the Lord. Let vs lift vp our hearts with our hands vnto God in the heauens, saying: We haue sinned and haue rebelled, therefore thou hast not spared, Lam. 3.40. We oftentimes can cast our eyes vpon others, and sit in iudgement vpon them, wee are ready to censure with a sharpe censure, and esteeme them as men forgotten and forsaken of GOD, when they are corrected and punished by his hand. So did the friends of Iob, Iob 4, 7. So did the disciples of Christ, Luke 13.1. Iohn 9, 2. So doe the men of this world: wee are quicke sighted, and haue Eagles eyes to looke into the actions of others: but wee are blinde and blockish to perceiue the blemishes; yea, the beames that are in our selues. We can see the least mote in the eye of another, but cannot beholde the blockes that lye in our owne. Wee set the sinnes of others before our faces, but wee cast our owne behinde our backes. We must therefore all remember, to beginne with our selues, and so descend to others, lest it bee iustly said to vs, Luke 4, 23. Physicion, heale thy selfe. Thus Christ admonisheth and calleth backe the proud Pharisies from censuring the woman and requiring sentence against her,Iohn 8, 7. whilst they themselues lay without repentance in their sinnes, and were guilty of the same or greater iniquities. Let vs all beginne with our selues, and so proceede to others. Let vs first of all hate sins in our owne persons, and thereby we shall learne to hate them in others.
18 And he vttered his parable and said, Rise vp Balak, and heare: hearken vnto me, thou son of Zippot.
19 God is not as man that he should lie, neither as the sonnes of man that hee should repent: hath he said, and shall he not doe it? And hath he spoken, and shall he not accomplish it?
20 Behold, I haue receiued commandement to blesse: for hee hath blessed, and I cannot alter it.
21 He seeth not iniquity in Iacob, and he beholdeth not transgression in Israel: the Lord his GOD is with him, and the ioyfull shout of a King is among them.
22 GOD brought them out of Egypt, their strength is as an Vnicorne.
23 For there is no sorcery against Iacob,Gen. 16, 1 [...] nor south-saying against Israel: according to this time, it shall be said of Iacob and Israel, what hath God wrought?
24 Behold, the people shall rise vp as a Lyon, and lift vp himselfe as a young Lyon: hee shall not lye downe till he eate of the prey, and till hee drinke of the bloud of the slaine.
In the wordes immediately going before, wee haue handled the Preface and preparation for for a new attempt: now commeth to be considered and handled the prophecie it selfe, which is the second in number:The seco [...] prophecy [...] Balaam. wherein wee are to consider two things. First, the entrance: secondly, the matter it selfe. In the entrance hee singleth out Balak by his name, and by the name of his father, and stirreth him vp to a reuerent and religious attention. Now, because hee was to speake vnto him in the Name of GOD, he commandeth him to rise vp, as seruants arise when their masters call them, willing him to heare and hearken what hee should say vnto him from the Lord, Note also, that to make him ready to bee taught, and quicke to conceiue, he doubleth the sentence, and cryeth out to haue audience giuen him. Indeede hee had rather to haue murmured and muttered closely, then vttered openly this blessing, if hee might haue beene at his owne choise, fearing to purchase the Kings displeasure, & to lose both crowns and credite to himselfe: but hee is constrained to publish and proclaime it aloud in the eares of Balak, and to repeate his words againe and againe, saying; Rise Balak, & heare: hearken vnto me thou sonne of Zippor.
Touching the substance of the Prophecie, we must obserue that the matter is first handled, and then concluded. In the propounding and handling of the matter, he sheweth, that howsoeuer to pleasure the King, hee would haue cursed the people of God, yet hee is not able to vtter one word against them, but is made against his will, as a cryer to publish, as a witnesse to confirme, and as a messenger to divulge their happinesse, and so to strengthen that which before hee had deliuered and pronounced. But first hee setteth downe the vnchangeable nature of GOD in his decrees and workes, who is constant, true, and faithfull [Page 945] in performing his will: as if hee should say; At thy commandement (O King) I am come vp hither, thou thoughtest if I changed my place, GOD would also bee changed; but thou art greatly deceiued. For GOD is not a lyer, nor changeable as a man is, he will not alter that which is gone out of his mouth, nor call backe that which hee hath decreed, touching the people of Israel. Yea, Balaam himselfe is heere made an helper and furtherer of Gods prouidence, in publishing as an Herald, the praises of his people, so that seeing hee had receiued a commandement to blesse them, he declareth; that forasmuch as GOD will not alter his purpose, hee is not able to alter and change it, neither to stand and resist the worke and Word of God, although he desired it neuer so earnestly and instantly. So then the summe of this Prophecy is this: The people of Israel continue an happy and blessed people vnder Gods mighty protection and preseruation,The summe [...]f the second Prophecy. notwithstanding the diuerse and diuellish practices of all their enemies. This truth is further strengthened and confirmed, both from the person of GOD, and from the person of Balaam. To beginne with the former point, hee setteth foorth sundry speciall tokens and testimonies of the fauour of GOD, blessing them both with spirituall blessings in heauenly things, and with temporall blessings in earthly things, In regard of benefits belonging to the life to come and accompanying saluation, hee sheweth diuers priuiledges bestowed vpon them, concerning their iustification, sanctification, regeneration, and comfortable vse of the Word vouchsafed vnto them, Touching their iustification, hee saith; Hee seeth none iniquity in Iacob, and hee beholdeth not transgression in Israel: Whereby hee meaneth not, that they were freed from sinne, (for if wee say, we haue no sinne, we deceiue our selues, and there is no truth in vs) 1. Iohn 1, 8. but that he imputeth it not; he layeth it not to their charge, but he couereth it, and freely forgiueth it. Hee doth not charge them with it, but discharge them from it. Hee seeth their sinnes well enough with the eyes of his knowledge; but because they are couered in Christ, [...]. in [...] 31. he will not looke vpon them with the eyes of his iudgment; he beholdeth them, as wel able to discerne them, but not with a purpose to reuenge them. Touching their sanctification, he saith; The Lord his God is with him: not onely with his presence, but with his grace and Spirit of sanctification, For if wee speake of the presence of his essence and being, hee is with all persons, and filleth all places. This Salomon in his worthy and excellent prayer, 1. King. 8, 27. confesseth to GOD, saying: Is it true indeed that GGD will dwell on the earth? Behold, the heauens, and the heauen of heauens are not able to contain thee: how much more vnable is this house that I haue built? Heereunto accordeth the saying of the Prophet Ieremy, Ier. 23.24. Can any hide himselfe in secret places, that I shall not see him, saith the Losd? Doe not I fill heauen and earth saith the Lord? How then is this made a speciall priuiledge and prerogatiue bestowed on the people of GOD, to haue GOD with them, which is the common condition of all places and persons? I answere, that in respect of his Natute and being, he is no more in heauen then on earth; with the godly, then with the vngodly; in the Church, then out of the Church: but in respect of his effects, and the presence of his grace, fauour and protection. For as the soule of man is wholly in the whole body, and sitteth therein as a Queene, ruling in euery member and part of the body, in respect of the essence thereof, and is no more in the head then in the hand, nor in the hand more then in the heele: but it is saide to bee especially in the head, and in the hart, because there it exerciseth most worthy and weighty effects: so God is present euery where in the world, euen in the wicked and reprobate, in respect of naturall gifts of preseruation, knowledge, and such like. But he is present in the godly in more speciall manner, by more speciall graces of regeneration, and sanctification, of faith and repentance, ruling them by his Spirit, pardoning their iniquities, and remembring their sins no more: so that howsoeuer he may leaue them for a season to see their owne infirmity, and the necessity of his mercy, yet he neuer totally and finally departeth from them, but returneth in compassion toward them, and followeth them with his louing kindnes, vntill he haue brought them to eternall life: In these respects he is said,Numb. 14, 42. 2 Chro. 5, 7. to be farre from the wicked, and not to come neare their habitation. Touching the next priuiledge, which is his word, he saith: The ioyfull shout of a King is among them, that is; he ruleth them by the Scepter of his Word, which soundeth shrill among them as the blast of a trumpet, whereby is wrought in them both faith and sanctification. Touching temporall blessings, he painteth and pointeth out the long experience which his people haue had of his mercy in sauing them, and of his power in ouerthrowing their enemies. This he sheweth by a particular example of his wonderfull deliuerance from the tyranny of the Egyptians, who could not holde them in that slauery and bondage, but were constrained by great wonders and grieuous plagues to let them go. And as he deliuered them from the hard and heauy yoke of their oppressors, so he armeth them with strength, as with a shield against all their enemies, and fenceth them with his mighty hand, as the Vnicorne is with his borne: so that al the diuelish deuices, that diuelish men can practise, can no more preuaile against them, then poyson against the Vnicorne.
For we reade partly in the holy Scriptures and partly in other authors that haue searched out the nature of foure-footed beasts, both of [Page 946] the strength of the Vnicorne, and of the nature of his horne to expell poyson. This is it which the Lord himselfe speaketh in the book of Iob: Iob. 39, 12, 13, 14, 15, Psal. 22, 22, and 92.11, Esay 34, 7. Will the Vnicorne serue thee? or will he tarry by thy cribbe? Canst thou binde the Vnicorne with his band to labour in the furrow? or will he plough the valleyes after thee? So the Prophet Dauid describing his enemies, resembleth them for their cruelty to the Lyon, for their strength to the Vnicorne.
Aelian. lib. 16. hist animal. cap. 20.Likewise all men agree about the Vnicornes horne. Writers doe confesse, and experience doth confirme, that it hath force to expell poyson: therefore his horne being put into the water, purgeth it, and driueth out the poyson, that he may drinke without harme, if any venomous beast happen to drink therein before him. So the Israelites are compared to the Vnicorne in this place; partly, in respect of their owne strength, who whilst they were obedient to God, and serued him with a faithfull heart, could not be ouercome of their enemies, but stood victorious and inuincible against all dangers: and partly because no hurtfull or noysome arts vsed against them, should be able to worke their confusion.
Now to the latter point, which respecteth the person of Balaam, he acknowledgeth, that notwithstanding his sorcery and diuellish diuination, he was destitute of all power & ability to hurt them by his enchantments, & therfore saith; There is no sorcery against Iacob, nor southsaying against Israel: that is, the people of God, which were his posterity, Some vnderstanding these words, as if the people were praised and commended because they were not giuen to sorcery, and such like superstitions, as GOD condemneth in the Law, and had forbidden to be among his chosen people;Deu. 18, 10. but the meaning of Balaams words, rather seemeth to be this; that the elect people of GOD were so protected from aboue that no sorcery or southsaying could haue any force against them to doe them hurt.
This mercy of GOD was so great, so maruailous, so miraculous in the eyes of the very infidels their enemies, that from hence forward Balaam resolueth to leaue his Magicke, and extoll the workes of GOD toward Israel, that hee had done great things for them, saying; How great things hath the Lord wrought?
This is the substance of this Prophecy: now the conclusion followeth, shutting vp the whole with an admiration and commendation of the power and glory of Gods people. whose courage and happinesse shal be so great in subduing and subuerting their enemies, that as the Lyon resteth not till he hath gotten his prey, so they shall not put vp their swords and dwell in peace, vntill they haue sheathed them in the bowels of their enemies, and seene the destruction of them before their eyes. The meaning of the words is not, that they should be cruell and rauenous, or to stir them to be barbarous and beastly in shedding mans blood, and spilling it on the ground, as water that cannot he gathered vp againe: but to declare and assure, that their harts were valiant and victorious, so that they should be able to withstand all that did stand against them. This was performed and accomplished in Ioshua and Dauid, Psal. 60, 10. 2 Sam. [...], 2, [...] who fought the battels of the Lord, and trod downe their enemies, Iosh. 23.10. One man of them did chase a thousand, for the Lord their God fought for them, as he had promised them: but especially it was verified in Christ, Reu. 5.5. who as the Lyon of the Tribe of Iuda rose from the dead, led captiuity captiue, and hath put all things in subiection vnder his feete.
Verse 18. [He vttered his parable and said; Rise vp, Balak, and heare: hearken vnto me thou sonne of Zippor.] This is the entrance of the Prophecy, wherein he mooueth Balak to attention by three words, rise, hearken, heare. And when hee chargeth and commandeth him in the Name of GOD, to rise vp, he requireth of him to giue eare with meeknesse and reuerence. This wee see in the booke of Iudges, when Ehud appointed to bee a deliuerer of the people saide to Eglon King of the Moabites, I haue a message vnto thee from God, Iudg. 3, 2 [...] then he arose out of his throne. So when Samuel was to annoint Saul King ouer Israel, & to be gouernour ouer Gods inheritance, he saide vnto him; Bid thy seruant goe before vs, but stand thou still now, that I may shew thee the word of God, & that thou maist heare it with reuerence, 1 Sam. 9, 27. To the same purpose it is noted,2 Kings 23 2 Chro. 34 that when the Law of God was read, Iosiah stood by the Pillar, and made a couenant before the Lord. The like wee see in the booke of Nehemiah, when Ezra the Scribe read the Scriptures to the people, and gaue the interpretation of them, All the people stood vp in token of their reuerence and attention, Neh. 8.5. So in this place, Balaam requireth Balak to rise and stand vp when he was to speake vnto him in the Name of the Lord, as if he should say; Albeit thou be a King, and sittest in the throne, yet I come vnto thee from the King of Kings: thou rulest ouer thy subiects, but thou must bee content to suffer God to rule ouer thee: thou requirest silence and subiection to thy selfe, but thou must hold thy peace, & hearken with all reuerence & respect when he speaketh. From Doctrine hence we learne,All reuere [...] and atten [...] is due to t [...] Word & S [...] craments, whatsoeu [...] the speak [...] be. yt the Word of God is alwaies to be heard with great reuerence & wonderful attention. Whensoeuer wee come to the exercises of Religion, we must come with humility and humblenesse of mind, albeit they be deliuered and brought vnto vnto vs by wicked & vngodly men. The truth of this doctrine is confirmed vnto vs by diuers precepts, proued by many promises, and sanctified by sundry examples out of the Word of God.
Touching precepts, when Moses exhorted the people without adding or diminishing to obserue the Law, he saith, Deut. 4, 1, & 34, 12.13. Now therefore hearken, O Israel, vnto the ordinances and to the Lawes which I teach you to doe, that ye may liue and possesse the land. And afterward, Gather the people together, men, women, and children, and the stranger that is within thy gates, that ye may heare, & that ye may learne and feare the Lord your God, and keepe & obserue all the words of this Law: and that your children which haue not knowne it, may heare it, and learne to feare the Lord your God. This Salomon teacheth, Eccl. 4.17. Take heede to thy foot when thou entrest into the house of God, and be more neere to heare, then to giue the sacrifice of fooles, for they know not that they doe euill. Hereunto accordeth the saying of our Sauiour so often vrged, Mat. 13, 9. Reuel. 2, 17, 9, and 3, 6. He that hath eares to heare, let him heare. Touching the promises made to such as come with such an affection, we may reade in the Prophet Esay, chap. 66, 2, 5. To him will I looke, euen to him that is poore, and of a contrite spirit, and trembleth at my words. And againe, Heare ye the word of the Lord, all ye that tremble at my word. Lastly, touching the examples of the faithfull that haue gone before vs in the performance and practice of this duty, wee haue a cloud of witnesses recorded vnto vs. The Israelites after their returne from captiuity, are commended, Neh. 8, 2, 3. that when Ezra the Priest brought the Law before the congregation both of men and women, & read therein from the morning vntil the midday, the eares of all the people hearkned vnto the booke of the Law. So when Samaria was called & conuerted to the faith of Christ, by ye preaching of Philip, Acts 8, 5, 6, 10, 11, it is said; that the people gaue heed with one accord to those things which he spake, hearing and seeing the miracles which he did, as before they had giuen heed from ye least to the greatest, to the enchantments of Simon the sorcerer. And in the sixteenth Chapter ver. 14. the Spirit testifieth, that Lydia heard the Apostles diligently, whose heart the Lord opened, that shee attended vnto the things which Paul spake. The Apostle Peter writing to the dispersed Iewes, testifieth this, 2. Pet. 1.19. We haue a sure word of the Prophets, to the which ye do well that ye take heed, as vnto a light that shineth in a dark place, vntill the day dawn, & the daystar arise in your harts. All these precepts commanding, promises assuring, and examples confirming this doctrin, do teach that it is our duty to stirre vp our attention, and to be forward to learne Gods wil with all reuerence and readinesse, when it is reuealed and deliuered vnto vs.
Reason 1 The reasons heereof are plaine and euident. For first, it is God that speaketh vnto vs, so often as his word is preached among vs. He is a most mighty and terrible GOD whom wee worship, and in whose presence we stand, hauing all power and Maiesty in him, who is euen a consuming and deuouring fire, and wee in comparison of him as dust and ashes, as vile and base vassals. This is the reason vsed & vrged by the Wiseman, Eccl. 5, 1. So the Apostle saith, 2 Cor. 5.20. We are ambassadors for Christ, as though God did beseech you through vs, we pray you in Christs stead, that yee be reconciled to God. Our Sauior sending out his seuenty disciples, and giuing them in charge how to behaue themselues, saith, Luke 10, 16. He that heareth you, heareth me: and he that despiseth you, despiseth me: and hee that despiseth me, despiseth him that sent me. Thus doth the Apostle giue testimony to the faith and obedience of the Thessalonians; that when they receiued of him the preaching of God, 1. Thess. 2, 13. They receiued it not as the word of man, but as it is indeede the Word of God, which worketh in them that beleeue. So then, to be cold and carelesse herein, is a plaine disgrace and meere mockery of God, worse then mocking and misusing of father and mother. He that hath to doe and to deale with an earthly Prince, will bee circumspect in his behauiour: how much more ought wee to behaue our selues with all reuerence in hearing the Word, hauing then in speciall manner to deale with God, who is the author of it, and the worker by it? Reason 2
Secondly, wee shall be iudged by it at the last day, being the rule of our faith, and of all our actions. It is a letter written from God, published by his Sonne, sealed by his Spirit, witnessed by his Angels, conueyed vnto vs by by the Church, which is the pillar & ground of truth. This is that wc our Sauiour Christ teacheth, Iohn 12, 47, 48. Seeing then,1 Tim. 3 15. it shall be the Iudge by which wee must be tried, and the word whereby our soules shall be saued, it worthily claimeth and challengeth at our hands the greatest attention to be yeelded vnto it.
Thirdly, negligent and contemptuous hearers, shalbe grieuously and seuerely punished, Reason 3 according to the nature and quality of their sinne. The Prophet Ieremy hath a generall rule, holding in all things warranted and done by Gods appointment, and confirmeth this by a strong reason, when he saith, Ier. 48, 10. Cursed be he that doth the work of the Lord negligētly. This is more particularly touched and taught by the Apostle to the Hebrewes, chap. 2, 2, 3. If the word spoken by Angels was stedfast, and euery transgression and disobedience receiued a iust recompence of reward: How shall we escape if we neglect so great saluation, which at the first beganne to be preached by the Lord, and afterward was confirmed vnto vs by them that heard him? To this purpose Christ himselfe denounced and deliuered the greatest threatning of most grieuous iudgments, to fall vpon all negligent hearers, Math. 10, 14, and 11, 21, 24. Willing his Apostles to shake off the dust from their feet, as a witnesse against thew, & telling them that it shall be easier in the day of account, for Tyre & Sidon, for Sodome & Gomorrah, then for them. So then, whether wee consider the person of God that [Page 948] speaketh, or the power of the word that iudgeth, or the punishment of death that falleth vpon carelesse contemners, wee see that wee are all bound to come to the exercises of Religion, with all reuerence and attention,
Let vs now gather some vses that follow Vse 1 from this doctrine. First, we learne from hence that euery one which commeth to heare the word of the Lord, must be perswaded, that though it be a poore, weake, sinfull man, subiect to the same passions that we are, which is the minister and messenger to deliuer whatsoeuer we heare, yet notwithstanding we stand and appeare before the great God of heauen, and most mighty Iudge of the world, to bee informed and reformed of him, and to receiue his word which is able to saue our soules. Cornelius the captaine comming with his kinsfolke, family, friends, and whole retinue, made this vse, which now we vrge, saying, Acts 10.33. We are all heere present before God; to heare all things that are commanded thee of God. Hee doth not say, we stand heere before thee, but we are all present before God; nor to heare onely the Apostle, but all things that are commanded thee of God to deliuer vnto vs. Thus Paul commendeth the Galathians, Gal. 4, 14. that they receiued him as an Angell of GOD, yea, as Christ Iesus. It is the high ordinance of God, to put his heauenly treasure in earthen vessels, 2 Cor. 4, 7. That the excellency of that power might be of God, and not of vs. Would it not argue an intollerable daintinesse and nicenesse of a wanton stomacke to refuse good & wholesome meate, because it is brought in platters of pewter, or dishes of wood, not in vessels of siluer or gold? So is it an euident argument of loathing the heauenly Manna, when we haue the precious word of God in respect of persons; and heare it not for the words sake, but according as we fancie and affect the teacher, verifying the saying of Salomon, Prou. 27.7. The person that is full despiseth an hony combe, but vnto the hungry soule euery bitter thing is sweet. This serueth to reproue those which come to the hearing of the word, as to an ordinary matter, and neuer haue any thoght or meditation of Gods presence to keep them in aw, but come to heare some newes, or some new man; & vse the practice of the Iewes condemned by the Prophet Ezechiel, chap. 33.31.32. They come vnto thee as the people vseth to come: my people sit before thee and heare thy words, but they will not doe them, for with their mouths they make iests, &c.
Vse 2 Secondly, this serueth to condemne all abuses, vnseemly gestures, and vnreuerent behauiour when we come into the house of God. True it is, the diuell (if hee can preuaile) will keepe vs from hearing the word, and suggest vnto vs matter of profit or pleasure, to stop & stay vs from resorting vnto the place of Gods worship: but if hee cannot so farre obtaine his purpose, he will goe with vs, and accompany vs thither. When we are neerest to that which should doe vs good, and further our saluation, Math. 13, 19, he is ready at our elbow, to hinder the word, and to worke our destruction. Hence it is, that many are present in body, that are absent in minde, forgetting that they haue to do with God, and with the meanes of their sanctification. They haue their hearts wandring about worldly matters, they finde no ioy, they feele no delight, they taste no sweetnesse, they perceiue no comfort nor gladnesse wrought in them in these exercises of their faith; but they are rather a burden vnto them, and take them as a weight and wearinesse lying heauy vpon them. Many come for custome of the time, for fashion of others, and for feare of punishment: whereas, if they might be left free to themselues, and to the liberty of their owne will; they could finde in their hearts not to pray at all, not to heare at all; not to partake the Sacraments at all; yea to breake out into open blasphemy, and say with the Atheists and vngodly men, Iob 21.15. Who is the Almighty that we should serue him, and what profite haue we if we should pray vnto him? Many are carried away with dulnesse and heauinesse of body & mind; an ordinary and dangerous abuse, hindering the sauing knowledge of the Gospel. This is a subtle slight and suggestion of Sathan, whereof many complaine, but few striue against, and therefore spend the greatest time allotted and allowed for hearing the word, in drowsinesse and sleeping: and whereas they should raise and rouze vp themselues, they hang downe theis heads, and lay them on their seates, and frame th [...]mselues to snort and sleepe, rather then to heare and attend. An vnfit and very vnseemely gesture for so high an worke.
If thou shouldst so behaue thy selfe to thy father or Prince speaking vnto thee, wold they not take themselues [...]e abused at thy hands? Balaam chargeth Balak to rise vp and heare, but these lye along vnciuilly, or turne their backes vndecently, or lay them downe vnreuerently, contrary to the religious practice of the people, when Christ preached at Nazareth on the Sabba [...]th day, Luke 4, 20. The eyes of all that were in the Synagogue were fastened on him. Many are talking and speaking to others, when they should heare God speake and talke vnto them: they remooue out of their places to place others, and bring them in their s [...]tes.
True it is, kindnesse and curtesie are commendable vertues. But it is cursed curtesie which is so dearely bought, euen with the losse of rhe least sentence and saying of the word of God. Others are reading in the Church, and bring with them books besides the Scriptures, peraduenture of prayers or sermons, or such like godly treatises, (if not of vnprofitable matters) in them they exercise themselues, & spend the time; whereas they should hearken to helpe their instruction, and not reade to [Page 949] hinder their attention. [...]. But do you condemne reading, will some say? Is it not a good and godly exercise? Do not men rather need to be encouraged, then discouraged from that duty? [...], I answer, that reading is not to be condemned, and no man ought to be discouraged from reading. We do not reproue the worke done, but the time wherein it is done. A good thing done in season is twice done. A thing done out of season is euilly done. To al things there is an appointed time, [...]. 3, 1, 7. and a time to euery purpose vnder the heauen; there is a time to keepe silence, and a time to speake; there is a time to reade, and a time to heare; a time to pray, and a time to receiue the Sacraments. To pray by our selues, [...]. 6, 5, 6. or reade by our selues, whē we should heare together with others in the Congregation, or to exercise the tongue whē we should vse the eare, or to speake to God, when we should heare him speaking vnto vs, cannot stand with the generall rules of Scripture, appointed to direct vs in our publike assemblies, Let all things be done to edifying Let all things be done honestly, and in order, 1 Cor. 14, 5, 40. The Apostle reprouing the disorders crept into the Lords Supper, that when they should eate the Lords Supper, euery man took his owne supper afore, and tarried not for his brethren, whereby it came to passe, that some were hungry, and others full, saith; Haue yee not houses to eate and drinke in? Despise yee the Church of God, and shame them that haue not? 1. Cor. 11, 21, 22. Where he doth not simply cō demne eating and drinking, (no more then Christ, [...]. 11, 15. when he whipped out of the Temple, such as made the house of prayer a denne of theeues condemned buying and selling) but vsing them at an vnfit time. Thus we see how it standeth vs all vpon, to beware & take heed of all abuses, that take away reuerence & hinder attention, to the end we may with meeknesse receiue the word engrafted in vs, that is able to saue our foules.
Vse 3 Thirdly, this duty directeth vs vnto another duty, namely, to prepare our selues before we come, ordring the affections of our minds, and disposing the powers of our soules in such sort, that they may be fitted and furnished for that worke. When the people of Israel were to receiue the Law on Mount Sinai, [...]od 19, 10 they sanctified themselues, & purged their conscience from dead works. The Apostle hauing set downe the institution of the Lords Supper to the Corinthians, and taught them, that vnworthy receiuers eate to themselues iudgement, and make themselues guilty of the body and blood of Christ, [...]hat is re [...]ed to fit [...] prepare [...]e [...]es to [...] exercises [...] our religiō willeth them to examine themselues, and so eate of this bread, & drinke of this cup, 1 Cor. 11, 28, 29, and not to come hand ouer head in prophane manner.
Now to this preparation, sundry things are required. First, wee must bring with vs diligence, to marke earnestly, and obserue carefully the word of God deliuered, which auaileth and aduantageth vs much for profiting thereby in knowledge and obedience. Diligence maketh a rough way, plaine; bitter things, sweet; and hard things, easie. This Salomon prescribeth to the sonnes of God, Prou. 2, 1, 2, 3, 4. My sonne, if thou wilt receiue my words, and hide my commandements within thee, and cause thine heart to hearken vnto wisedome, & encline thine heart to vnderstanding, if thou seekest her as siluer, and searchest for her as for treasures, then shalt thou vnderstand the feare of the Lord, & finde the knowledge of God. This Christ commandeth, Iohn 5, 39. This also the Apostle requireth, Iam. chap. 1, verse 19. We must vse labour and industry, not vpon some sudden motion and pang, nor by reason of some good company only, or for feare of danger, but in a continuall course & earnest manner, as worldlings vse to take paines to attain treasure and riches, inasmuch as the heauenly treasures of a better life, do farre surpasse all earthly riches that carnall men make their greatest happinesse. We see how artificers and handy-crafts men follow theyr Trades, who rise early and sit vp late, who labour night and day, who endure cold and heat to earne a little of this worlds good: but where shall wee finde that Christian, who so eagerly and earnestly followeth after the kingdome of God and his righteousnes? Behold how Merchants compasse Sea and Land, and sayle to the furthest parts of the world, with danger of theyr liues, to get the goods of the earth. But greater is the gaine of godlinesse and heauenly wisedome, and therefore we should redeeme the time, to procure it, and sell al that we haue of our owne, to purchase it. Mat. 13, 44, 45.
Secondly, wee must be touched with the feare and dread of Gods Maiesty; for feare engendereth teachablenesse, meeknesse, & humblenesse of minde, & is the beginning of wisedome, Pro. 1, 7. This is so necessary a worke, that GOD euermore wrought it in his seruants, before he reuealed himselfe vnto them. Thus hee dealt with Abraham, Gen. 15, 12. when he made a fearefull darknesse fall vpon him. Thus he dealt with Iacoh, Gen 28. He was afraid, and said, How fearefull is this place! This is none other but the house of God, and this is the gate of heauen. Thus he dealt with the Israelites and with Moses himselfe,Exod. 19, 12 Heb 12, 21. at the deliuering of the Law, and entring into couenant with them. Thus he dealt with Paul at his conuersion to the faith, which before hee destroyed; there sh [...]ned suddainly a light round about him from heauen, Acts 9, 4.6. Whereat he fell to the earth, trembling in body, & astonied in minde, and troubled in conscience. Thus he dealt with the Apostle Iohn, when hee saw a vision of Christ, Reuel. 1, 17, hee fell at his feet [...] as dead. The want of this reuerent feare, lifteth vs vp against God, & causeth vs oftentimes to check the word, & to be bold to controlle it, yt wee cannot suffer our selues to be checked & controlled by it. This feare ariseth in our hearts, and is wrought partly by the consideration [Page 950] of Gods Maiesty, and partly by the meditation of our owne infirmity, and serueth to correct our natural pride, and to redresse our corrupt affections. Thirdly, we must bring with vs faith in Christ, and beleeue in the promise and word of God, that it is infallible; as Heb. 4, 2. Vnto vs was the Gospel preached as vnto thē: but the word that they heard, profited them not, because it was not mixed with faith in those that heard it. This is that gift of God that purifieth the heart, boreth the eare, and maketh the way for other graces to follow. Lastly, if we would heare with profit, we must haue good and honest hearts, sanctified vnto euery good worke. This our Sauiour sheweth in expounding the Parable of the Sower, That which fell in good ground, are they which with an honest and good heart, heare the word and keepe it, & bring foorth fruite with patience, Luk. 81, 5. This the apostle Iames to the same purpose, (who charging vs to be swift to heare, & slow to speak,) addeth, Wherefore lay apart all filthinesse & superfluity of maliciousnesse, and receiue with meeknesse the word that is grafted in you, Iam. 1, 21. The want of this preparation maketh so many vnprofitable and fruitelesse hearers. No man is so simple and sottish to sow his seede & cast away his Corne, vpon ground vnploughed & vntilled. Shall we haue this knowledge & vnderstanding in earthly things, and shall wee discerne nothing in heauenly things, but suffer the immortall seed of the word to vanish away thorough want of due preparation? Hence it is, that the Prophet exhorteth to breake vp our fallow ground, and not sowe among the Thornes; to be circumcised to the Lord, and to take away the fore-skinnes of our hearts, lest the wrath of God come foorth like fire, and burne that none can quench it, Ier. 4, 4.
Vse 4 Fourthly, it serueth to guide and direct the Ministers of the Gospel, to speake the word with all reuerence, as the Embassadours of God, that our preaching be with power and authority, and so minister grace vnto the hearers,1 Corin 4, 1. to the end they may thinke of vs, as of the Ministers of Christ, and disposers of the secrets of God. For how shall the people heare it with reuerence, if we be not carefull to deliuer it with reuerence as the word of our master that sent vs? Hereunto commeth the exhortation of the Apostle Paul, 2 Tim. 2, 15. And the Apostle Peter speaketh to the same purpose, 1 Pet. 4, 11. Now that this gracious deliuery of the word may bee retained, some things are to be obserued in the very action. Touching the fitting and preparing of our selues to the worke of the Ministery, that wee may preach with fruite, and speake with comfort, it is necessarily required of vs to vse praier, reading, study, meditation, and such like helpes, as may further vs in our calling. For albeit we haue wits quicke to conceiue, memories firme to retaine, and tongues ready to vtter,See the faithful Shepherd yet wee must not abuse these excellent gifts to ydlenesse or vaine-glory, but when we haue done all that we can, account all our paines and labours too little, saying with the Apostle, Who is sufficient for these things? 2. Cor. chap. 2, verse 16. The Prophets and Apostles of Christ were endued with extraordinary gifts, and had a plentiful measure of knowledge giuen vnto them, yet they ceased not to study the Scriptures. Peter pronounceth of them all, that They tooke great paines in their Prophesies, the Prophets enquired and searched diligently the things that concerne the saluation of the Church, 1 Pet. 1, 10. Peter read the Epistles of Paul, 2 Pet. 2, 16, and Daniel the Prophesies of Ieremy, Dan. 9, 2. Paul receiued the Doctrine of the Gospel by reuelation, was taken vp into Paradise, and heard words which himselfe durst not expresse, and the Saints were not able to conceiue: hee was ready to lay downe his life, & saw himselfe at deaths dore, yet he had a desire still to profite, as appeareth in that he willeth Timothy to bring the Books and Parchments with him,2 Tim. 4, 1 [...] when he came vnto him. Wherefore it beseemeth not ye weightinesse of the worke which we handle, nor the presence of the people to whom wee speake, nor the reuerence of the place wherein wee stand, nor the worthinesse of the person whom we represent, to step vp suddenly to stand in the stead and roome of God, like horses that runne away with an empty Cart, and set forward in the way before they haue their load. No man dareth to speake of Princes affaires before Princes, with leuity: no man dareth giue sentence of life and death rashly. The Minister speaketh of Christ, before God and Angels. He setteth before his hearers, life and death, heauen and hell, and pronounceth the sentence of saluation or damnation vpon thē, as Moses testifieth, Deut. 11, 26, 27, 28. Behold, I set before you this day, a blessing & a curse: the blessing, if ye obey the Commandements of the Lord your God; and the curse, if yee will not obey. Thus much for the preparation: In the action it selfe, we must vse all seemely and decent behauiour: comely and reuerent gestures of the body, haue alwayes a sober looke and modest countenance, that it may appeare to others, that we are inwardly moued and touched our selues with that we speak. We must vtter gracious words, to worke godly edifying in the spirit, not ridiculous iestes to procure laughter. We must lay aside the perswasible words of humane wisedome. We must not relate stories, and tell merry tales to fill vp the time, and to make our auditors merry. We must auoide all light gestures, that may bring our Ministery into contempt. Many vse in their teaching, casting abroad of their armes, knocking of the Pulpit, lifting themselues vp, and immediately sinking downe, hemming in the throate, rolling of the eyes, rubbing of the browes, nodding of the head, stamping with the feete, turning euery way with the body, snuffing with their nose, fidling with the fingers, tuning with the voyce, as if they were acting [Page 951] their part vpon the stage, or as if they were Fencers playing their Prizes. These and such like abuses wee must labour to reforme, by vsing aduised deliberation in our selues, & obseruing what is comely or vncomely, what is decent or defectiue in others. The world is full of carpers and scoffers. Many will sooner marke what behauiour is amisse in vs, then what doctrine we deliuer, or what is amisse in their owne liues. When Iacob sell sicke of his sicknesse, whereof he dyed, hee gathered his sonnes together, to giue them instruction before his death, and not beeing able through weaknesse to stand on his feete, he raised vp himselfe in his bed, and leaned on his staffe, that he might shew reuerence vnto the word that he pronounced, Gen. 47, 31, and 49, 33. The like we see in Dauid, hee stood vpon his feet, to giue honour to the word, 2 Chron. 2. To conclude this point, as we haue occasions offered vnto vs to speake of God, of his iudgments, or mercies, of sinne against God, of the calamities of others, we must alwayes remember to speake of the person of God with reuerence; of the iudgements of God, with feare; of the promises of God, and comforts of his word, with cheerefulnesse; of sinne against God, with hatred and detestation; of other mens miseries, with feeling and compassion. Thus we shall become most profitable Teachers, and thus we shall bee as wise Scribes taught vnto the kingdome of heauen, which bring foorth out of their treasure, things both new and old, Math. 13, 52.
Lastly, we learne from hence, not to forsake Vse 5 the exercises of religion, for the wickednesse or vnworthinesse of the Ministers. Who was it that prophesied in the Name of God in this place? was it not Balaam, a leud liuer, a cursed Idolater, a diuellish Sorcerer? And yet Balak is commanded to rise vp out of his throne, & to hearken vnto him with al attention. It standeth vs vpon more to regard the matter, then the speaker, and to marke what is deliuered, then the person that doth deliuer it. The Pharisies in the dayes of Christ were leud liuers, and many of them of other Tribes then of Leui; [...]. 3, 2, 3. yet so long as they sate in Moses chayre, the Disciples are commanded to heare them, and to obserue whatsoeuer they commanded. We must discerne and distinguish the life of the Ministers from their Doctrine. As we are not to receiue their doctrine for their good life, so we are not to reiect it for their euil life. Therfore the Apostle saith, Some preach Christ through enuy and strife, and some also of good will. What then? Yet Christ is preached all manner waies, whether it be vnder a pretence, or sincerely, I therein reioyce, yea, and will reioyce, Phil. 1, 15, 18. Although he were sorry that the Gospel was preached by such men, yet he was glad it was preached. This serueth to reproue those that will not heare scandalous Ministers, nor receiue the Sacraments at the hands of ignorant Ministers, Who haue itching eares, and after their owne lusts get them an heape of Teachers, 2. Tim. 4, 3. Who are euer learning, and are neuer able to come to the acknowledging of the truth, 2. Tim. 3, 7. Euill Ministers of corrupt life, may deliuer the good things of God. So long as they preach the word of God truely, and administer the sacraments sincerely, according to the ordinance of Christ, the wickednesse of their persons cleaueth to themselues. If a Prince should send vs a message, or offer vs some present by the hands of some messenger that were an euill man, would we reiect them for the fault of the person, or accept them as the fauour of the Prince? So should it be with vs, when Gods word is preached, and his sacraments administred: we must hearken what it is that is preached, consider what it is that is deliuered. If it be of God, we cannot refuse it, lest wee be found contemners of his ordinances. The people of Israel abhorred the sacrifices of God,1 Sam. 3, 11. for the prophane life of the Priests, but iudgement is denounced against them for their contempt.
[Verse 19. God is not as man, that hee should lye, neither as the sonne of man, that he should repent, &c.] Hitherto we haue spoken of the entrance of this second Prophesie: now we come to the Prophesie it selfe. Hitherto in the nature of God, is described and expressed vnto vs, that he is constant in his mercifull promises toward his Church, with whom is no variablenesse, nor shadow of turning. This is one of the names and essentiall properties of God, whereby he is knowne to be God, who is vnchangeably good, vnchangeably holy, vnchangeably iust and mercifull, and is found firme and faithfull in all his promises. Against this it may be obiected, Obiect. that he is oftentimes saide in the Scriptures to haue repented, as Gen. 6, 6, 7. 1 Sam. 15, 11. Ionah 3, 9. How then can God be saide to be immutable & vnchangeable? I answer, Answer. the Scripture speaketh of God two wayes; sometimes properly, and then he is saide to be vnchangeable, no variablenesse to be in him, and that he cannot repent, as 1 Sam. 15. The strength of Israel will not lie nor repent: for he is not a man that hee should repent. Sometimes vnproperly and figuratiuely for our capacity, and because of our weaknesse, not otherwise beeing able to conceiue of the high things of God. Hence it is, that we reade of the eyes, eares, hands, armes, the heart of God, and such like. Not that these parts and members are in God, who is a Spirit inuisible and infinite. But because wee cannot vnderstand how one should see without eyes, or heare without eares, or shew strength without armes, these parts are giuen to God, to teach vs that he seeth all things, he heareth all th [...]ngs, hee worketh all things in Heauen and earth, as pleaseth him. Thus is God set sometime before vs, as it were turned and transfigured into our nature, and (as one said) Hee hath not these things by nature, but by effect. Bern. in serm. 4 super Cant. The change is not in GOD, but in his worke. [Page 952] Repentance in him is no perturbation or griefe, he knoweth all things, and is ignorant of nothing. When he is said to repent that he made man, the meaning is, he determined to destroy him whom before hee had created. When hee is saide to repent of making Saul King, the meaning is, he determined to take the kingdome from him, to whom before he had assigned it, and whom he caused to be annointed. So then, we haue heere in this attribute, a testimony of the constancy of God.
Doctrine. God is vnchangeably true in al hi [...] waies, words, and works.From hence we learne, that God is vnchangable, infallible, faithfull, & true in al his waies, words, and works. His decrees are immutable and irreuocable, and without shew or shadow of turning. This is that which the Lord claimeth and challengeth to himselfe, I am the Lord: Mal. 3, 6. I change not: I am God, and there is none other God, there is nothing like me. My counsell shall stand, and I will do whatsoeuer I will. So the Prophet speaketh in the Psalme 105, 7, 8, 10. He is the Lord our God, his iudgements are thorough all the earth: he hath alway remembred his couenant and promise that hee made to a thousand generations, and since hath confirmed it to Iacob for a Law, and to Israel for an euerlasting Couenant. To this purpose the Apostle saith, The guifts and calling of God are without repentance, Rom. 11, 29. By all these places we see this truth plainly proued vnto vs, that God is vnchangeable in his mercy and goodnes toward his Church and Children.
Reason 1 The Reasons follow to be considered. First, he is not like vnto man, his wayes are not like mans wayes, nor his thoughts like vnto mans thoughts: but as farre as Heauen is distant from the Earth, so farre are the works of God from ours. We know by experience ye changeable nature of man, of whom the Scripture sayth, All men are lyars, Psal. 116, 11. He is ready to say and vnsay, to affirme and deny with one breath. He is constant to day, he changeth to morrow. He loueth one day, and hateth another. The people that receiued Christ with great ioy when he rode to Ierusalem, not long after cryed out, Crucifie him, crucifie him. It is not so with God, whose mercy endureth for euer, he falsifieth not his truth, neyther altreth the thing that is gone out of his mouth, Hee giueth liberally vnto all, Iam. 1.5. and reprocheth no man.
Reason 2 Secondly, his loue and mercy to his people is not changeable as the Moone, vnconstant as the winde, floating as the sea, vncertaine as the weather, but stable as the earth that cannot be moued out of his place, and stedfast as Mount Sion that remaineth for euer.Psal. 125.1. This will plainly appeare vnto vs, if we consider the similitudes and comparisons whereby it is expressed. His loue is like to the Couenant of waters, & as sure as the promise that he made to Noah, that the waters should no more ouerflow the whole earth, as the Prophet Esay teacheth, chap. 54, 7, 8, 9.
Reason 3 Againe, his goodnesse is as the ordinance of God, that hath set an order for Summer & Winter, for day and night, for seed-time and haruest, for cold and heat, which shall not bee changed, therefore the Lord saith by his Prophet, If thou can breake my couenant of the day, and my couenant of the night, that there should not be day and night in their season, then may my couenant be broken with Dauid my seruant. Ier. 31, 35, and 33, 20. Nay, his mercy is saide to bee more stable then the Mountaines; for they shall remoue, and the hils shall fall downe, but my mercy shall not depart from thee, neither shal the couenant of my peace fall away, saith the Lord, that hath cō passion on thee, Esay 54, 10. We see the loue of mothers is tender & full of pitty toward their children, who bare thē in her womb, brought them into the world, nourished them with her breasts, and refused no base seruice for theyr good; yet the Lord saith, Can a woman forget her childe, and not haue compassion on the sonne of her wombe? Though they forget, yet will not I forget thee, Esay 49, 15. Seeing therfore, that God is not like to the sonnes of men, and seeing his louing kindnesse is firmer then the waters of Noah, surer then the couenant of the day, faster then the foundation of the Mountaines, and stronger thē the loue of mothers toward their children, we may conclude, that the stablenes of his counsels are as the Pillars of the earth, that cannot be shaken, and the changeablenes of his goodnesse, as the standing Rockes that cannot be remoued.
Now let vs come to the vses of this Doctrine. Ʋse 1 First, heereby we learne, that God is to be preferred before all creatures. They are changeable and subiect to alteration, which agreeth not with the nature of God. True it is, God hath highly honoured and aduanced man aboue the rest of the works of his hands, he made him a little inferiour to the Angels, & crowned him with glory & dignity, Ps. 8, 5,Heb. 2, 7. he hath made him Ruler ouer the earth, & put all things in subiection vnder his feet; yet he is subiect to mutability and mortality, and must returne vnto the earth, out of which hee was taken. Great is the excellency of the heauens and the stars, yet they shall be changed & deliuered from the bondage of corruption, into the glorious liberty of the sonnes of God. But with God is no change, neyther any alteration with the Almighty, who remaineth one & the same for euer. This difference betweene the Creator and the creature, betweene God, and the works of God, the Prophet teacheth; Thou Lord hast in the beginning established the Earth, Psal. 102 with He [...] & the Heauens are the works of thine hands, They shall perish, but thou shalt remaine, and they all shal waxe old as doth a garment, and as a vesture shalt thou fold them vp, and they shall be changed: but thou art the same, & thy yeares shal not faile. Thus we must magnifie the Lord aboue all creatures that are weake and fraile, and acknowledge a great difference betweene the infinite and incomprehensible Maiesty of God, subiect to no change at all, but remaining the same for euer; and the creatures of God, subiect to vanity & misery.
Ʋse 2 Secondly, we may from hence assure our selues, that God will make vs vnchangeable like himselfe, and we may reioyce in the comfort of this his fauour. For seeing his nature is vnchangeable, and altereth not, he will make vs in our measure partakers of immortality, when this corruptible shall put on incorruption,1 Cor. 15, 53 this weake shall put on power, and death be swallowed vp in victory, we shall be like the Angels of God; nay, be transformed into the liuely Image of God, to reigne with him in euerlasting glory. This is a great comfort vnto vs in these dayes of sorrow, to consider that the time will come, when our state shall be changed, and we continue for euer without change. Heere we are subiect to many turnings and returnings, but after this life shall be no more place for changing: our happines shall be vnchangeable, and firmly established with God. This the Prophet sets downe, Psal. 16, 12. In thy presence is fulnesse of ioy, at thy right hand there are pleasures for euermore. This the Apostle confirmeth, describing the second comming of Christ to iudgement, The dead in Christ shall rise, and wee which liue and remaine, shall be caught vp with them in the Clouds, so shall we euer be with the Lord. 1 Thess. 4, 17. This circumstance serueth to commend the happines of ye godly, in that after they haue once made an entrance into it, & taken possession of that heauenly inheritance, they shall neuer haue experience of any change, nor finde any ende or intermission of euerl [...]sting glory. When we shall lay downe this earthly tabernacle, & be cloathed with immortality, we shal taste of a better condition then euer Adam had in his greatest felicity.Gen. 1, 26. True it is, Adam in his innocency had a glorious estate, and he was created in the Image of God, according to his likenesse; yet withall he was made mutable & changeable, as we see by the euent, for he fell from all his glory, so that the excellency of his dignity, and the excellency of his power were lost, and turned into weaknesse and misery: but so many as shall reigne in the kingdome of heauen, shall liue for euer, & be vnchangeable, they shall neuer fall away, but shall be vnmoueable. So then heereby we see to our endlesse comfort and consolation, that so many as be true members of Christ, haue mortified the corruptions of the old man, to bring foorth the fruites of a sanctified life, haue lost nothing by the fall of Adam, but shall recouer a more excellent estate in Christ, then euer they lost in Adam, so that our losse is turned to be gaine and aduantage vnto vs.
Ʋse 3 Thirdly, it teacheth that it is time for vs to repent and turne vnto God. Euery soule that will escape the wrath of God, and be partaker of his mercies, must be fashioned anew & framed to please God, sanctifying his heart, and changing his will to be agreeable to the will of God. For God will neuer apply himselfe to vs, nor alter that which is already gone out of his mouth. Many in this life take a priuiledge vnto themselues by reason of their high places, riches, friends, & other outward respects, to sinne against God, and claime a tolleration and qualification to be borne withall aboue others. But with the Lord there is no partiality to be found, but being a most constant God in all his doings, he obserueth one rule & way with all he regardeth no mans person or persons, nor accepteth any gift or reward; he fauoureth the Prince no more then the Subiect, the honourable no more thē the base of birth, the rich no more then the begger, but dealeth with all sorts of men and women, according to that which hee hath already in iustice and righteousnes determined in his word, that is, To them which are contentious, and disobey the truth, he sendeth indignation and wrath, tribulation and anguish vpon euery soule that doth euill, the Iew first, and then the Gentile; but vnto those that continue through patience in well doing, hee giueth glory and honour, &c. Rom. chap. 2, ver. 8. This admonisheth vs, that we deceiue not our selues in hoping for another manner of dealing from God, then he hath already manifested in his word. It is a common practise in the world, when we are admonished of any duty, or reproued of any sinne, and heare the penalty thereof denounced out of the word, to answer, We hope it is not so hard as you would beare vs in hand, we trust God will disspence with vs if we do no worse, ther are few or none but offend in as great matters as these. And thus, although not plainly and peremptorily, yet in very deed we do as much as if we accused God to be a lyar, to be inconstant and deceiueable, and his word to be a counterfet word, which notwithstanding is saide to bee like vnto siluer,Psalm. 12.6. which is seuen times tryed in the fire. It hath no drosse or deceit in it, it hath neuer fayled or beguiled any. An vnchangeable God, an vnchangeable word. Let vs be transformed into the obedience of it. It is not a leaden rule to bend euery way to vs. All our wayes must bee brought and framed vnto it. And when once we are turned to God, let vs not returne backe againe to our olde wayes, but perseuere and continue constant vnto the end. The vnchangeable God requireth an vnchangeable seruant. As he is euerlasting and eternall, so he requireth faith and obedience to remaine and endure with vs to the last breath.
Lastly, heerein is great comfort offered to Ʋse 4 the seruan s of GOD, as on the other side, horrour to the wicked and disobedient. For seeing GOD is immutable, the same now which he hath beene heeretofore, and so is to continue for euer, wee may from hence take strong consolation by former examples of Gods dealing toward his dearest children, and in all tentations and tryals build our selues vpon that blessed experience, as vpon a sure foundation that can neuer fall or faile vs. As God hath heeretofore neuer forsaken those that trusted in him, rested and relyed vpon him, but loued those for euer,Iohn 23, 1. whom hee loued [Page 954] once, preserued and defended the godly from the rage of their enemies, his guifts toward them being without repentance: so will hee continue vnto the end of the world; and therfore Dauid saith, that in his experience he neuer saw the righte us forsaken, Psal. 37, 25. And our Sauiour sai [...]h in the Prophet, that They are Plants, planted by God, that shall neuer bee plucked vp. Esay 61, 3. Thus the Apostle teacheth, that The foundation of God standeth sure, and hath this seale, The Lord knoweth who are his, 2 Tim. 2, 19. We haue heard of the patience of Iob, and know what end the Lord made, Iob 5, 11, albeit he did try him, yet he did not destroy him, albeit he did afflict him, yet he did not leaue him, Many haue beene the troubles of the righteous, yet the Lord deliuereth them out of them all, Psal. 34, 19. They haue bene stoned, they were hewen asunder, they were tempted, they were slaine with the sword, they wandered vp and downe in sheepe-skins, and in goats skins, being destitute, afflicted, & tormented, Heb. 11, 37, yet he euermore succored them in their tentations, so that they became more then Conquerours through him that loued them, and were made able to comfort others. His right hand is not shortned, he is euer the same, yesterday, and to day, and abideth like himselfe for euer. Hee will deale with vs, as he hath dealt with them. He will shew himselfe toward his children in these dayes, as he shewed himselfe toward our fathers in former times. He doth not shew himselfe to be one God in our age, another God in another age: but in all ages and generations he is one & the same to his people, to our endlesse comfort and consolation. And as this ought to be effectuall, to stay vs in our obedience, because God wil continue the same God of mercy and truth vnto vs, without alteration, which he was to Noah, Abraham, Isaac, Iacob, Ioseph, and all the faithfull, so highly renowned and greatly commended in the Scriptures: so it must serue to bee a bridle in the iawes of the vngodly and prophane wretches of the world, that as he hath plagued, consumed, and throwne downe into the bottomles pit of hell, the wicked heretofore that rebelled against him, and resisted his will; so he is vnchangeable in Name and Nature, and therefore he will do the same to them now, and to as many as shall walke in their steps for euer. This we may see to be a plain case in the righteousnes of God, Eccl. 8, 12, 13. Though a sinner do euill an hundred times, and God prolongeth his dayes, yet I know it shall be well with them that f [...]are the Lord, and do reuerence before him: but it shall not be well to the wicked, neither shall he prolong his daies, he shall be like a shaddow, because he feareth not before God. And the Apostle Iude in his Epistle,Iude 6, 7. 2 Pet 2, 1, 5. alledgeth and applyeth the examples of Gods vengeance vpō the wicked past, to those present, and to come; shewing, that if God spared not the Angels that had sinned, but cast them downe into hell, and deliuered them vnto chaines of darknesse, to bee kept vnto damnation: neyther spared the olde world, but brought in the flood vpon the vngodly, &c. Let vs remember, that wee shall finde God the same toward vs for euer, & neuer presume that he can or will be changed now from that which he hath beene heeretofore toward others.
[Verse 21. He seeth not iniquity in Iacob, he beholdeth not transgression in Israel.] Hitherto we haue spoken of the vnchangeablenesse of Gods loue toward his Church. Now let vs see the reasons of it, both in spirituall things, and then in temporall. The cheefest priuiledge of the Church, standeth in the fruition and enioying of spirituall blessings. Among all spirituall blessings, this is one of the cheefest, Remission of sinnes. This is expressed by this phrase, that God seeth not sinne in them, that is, he forgiueth theyr iniquity, and imputeth not sinne vnto them. To the same purpose the Prophet saith, Our sinnes are couered, Psalm. 32, verse 1.
These may seeme at the first, strange speeches and phrases. For shall not he that made the eye, see? Psalme 94. Shall not he that made the eare, heare? He that made the heart, shall not he vnderstand and know the secrets of the heart? Are not all things naked and open before him? or can any hide himselfe from his presence, and winde himselfe from his prouidence? The meaning is not, that God doth not behold them, but it is a borrowed speech from the custome of men, which lay away those things out of sight, which they do not vse, or would not remember: so that he doth not see them when he doth not punish them, he couereth them when he doth pardon them, and account them as if they were neuer committed. So Hezekiah saith, Esa. 38, 17. God had cast his sins behind his backe. Thus the Prophet speaketh, Esay 1, 18. Though your sinnes were as Crimson, they shall be made white as Snow: though they were red as Scarlet, they shall be as wool. And chap. 44, 22. I haue put away thy transgressions like a Cloud, and thy sinnes as a Mist, So the Prophet Micah saith, chap. 7, 19. He will turne againe and haue compassion vpon vs: he will subdue our iniquities, and cast all their sinnes into the bottome of the sea. From all these Testimonies we learne this truth, That to euery true member Doctrine of the Church,To all the members o [...] the Churc [...] belongeth the forgiu [...] nesse of [...] belongeth the forgiuenes of all theyr sins. It is a peculiar priuiledge of the faithfull for the merits and righteousnesse of Christ, to haue theyr sinnes forgiuen, whereby it commeth to passe, that God esteemeth of sinne as no sinne, and of iniquity, as if it had neuer bene committed.
Heere then we haue offered to our considerations, a principall and fundamental point of our Christian Religion, and of the holy faith, That all our sinnes, wants, and impections, originall, and actuall, as well in the committing of euill, as in omitting of good, in thought, word, & deed, are couered, [Page 955] healed, and released thorough the righteousnesse of Christ imputed vnto vs: which being apprehended by faith, and applyed vnto vs, doth not onely make them as if they had neuer bene, but also iustifie & discharge vs, causing vs to appeare blamelesse and spotlesse in the sight of God. Thus God proclaimeth him selfe to be a most gracious and merciful God, readily inclined to forgiue sins, Exod. 34, 6, 7. Esay 33, 24. and 43, 25. Ier. 31, 31, 32. and 33, 8.
Reason 1 And this truth, to wit, that iustification stā deth in the remission of sinnes, through the satisfaction of Christ, is confirmed vnto vs by sundry reasons out of the worde of GOD. For first we must appeare as iust and perfect in Gods sight, either by the imputatiō of Christs righteousnesse, or by the merite of our owne workes; there is no third way can be deuised. This is a full distribution of causes, as appeareth by the Apostle, speaking of the election and calling of the Iewes, Rom. 11, 6. If it bee of grace, it is no more of workes, or else were grace no more grace: but if it bee of workes, it is no more grace, or else were worke no more worke. Thus we see hee maketh an opposition betweene the grace of God, and the workes of men. But no workes can iustifie vs, neither of congruitie, nor condignity; neither of nature nor of grace wrought in vs by the spirit of God, but by Gods acceptation of the intercession and merits of his owne Son. This the Apostle witnesseth, Rom. 3, 20. Gal. 3, 6. By the workes of the Law shall no flesh be iustified in his sight. And in another place, I count all things but losse for the excellent knowledge sake of Christ Iesus my Lord, that I might bee found in him, not hauing mine owne righteousnesse which is of the Law, but that which is through the faith of Christ, euen the righteousnesse which is of God through faith, Phil. 3, 7, 8, 9.
Reason 2 Secondly, whatsoeuer giueth the creature cause of boasting, and robbeth God of his glory, may not be admitted, and cannot be accepted in the worke of our iustification. But all things sauing the righteousnesse of Christ, minister to vs matter of boasting, & depriue God of the honor and glory due to his name. This the Apostle teacheth in sundry places, Rom. 4, 2. If Abraham were iustified by workes, he hath wherein to reioyce, [...] 2, 8.9. but not with God. By grace are ye saued thorough faith, and that not of your selues, it is the gift of God: not of workes, lest any man should boast himselfe. So then, our iustification standeth not in our good workes, but in that God pardoneth our euill workes. For we haue all bene as an vncleane thing, And all our righteousnesse is as filthy clouts, Esay ch. 64. ver. 6.
Vse 1 Now, let vs make vse of this doctrine. First, this ministreth great comfort to the faithfull that are in Christ. The glory and happines of our soules and bodies in this life, & in the life to come consisteth herein. The forgiuenesse of sinnes comprehendeth vnder it, as it were in a short summe, all the mercies of God. This is it which the Prophet Esay teacheth, chap 40, 1. So Dauid declareth the blessednesse of the man, vnto whom God imputeth righteousnes without workes, saying, Blessed are they whose iniquities are forgiuen, and whose sins are couered: blessed is the man to whom the Lord imputeth not his sin, Psal. 32, 1, 2, 7. This mercy of God will bee sweete vnto vs, and cheere vp our hearts with vnspeakeable comfort, and giue vs ioy in the holy Ghost, if we consider these circumstances, that wee dayly offend God after our new birth, that all sin is odious in it selfe, and maketh vs vile and abhominable in the sight of God, keeping all good things from vs, and pulling downe all euill vpon vs, and that the wages thereof is death, beeing able to presse vs downe to the very bottome of the gulfe of hell, Ier. 5, 25. Esay 59, 1, 2, 3. If a man had all the skill of wise Salomon, to speake as he did of the nature of beasts, of birds, and creeping things, & knew the vertues of all trees and plants,1 Kings 4.33. from the Cedar that is in Libanus, vnto the Hysop that springeth out of the wall, and were ignorant of this blessed priuiledge, and had not the comfortable assurance of it in his conscience, it could not auaile or profit him one whit. It might peraduenture delight the outward man for a season, but wanting the sweet feeling of Gods fauour in washing away his sins, the other can be but vanity and vexation of spirit. If a man were able to measure the heauens, & to tell the order, height, distances, influences, and number of the starres, and yet be ignorant at home, and doe not know what is done, as it were within his owne house, and within the doores and clossets of his owne heart, what should it profit him thus to gaze vp into heauen, when the burthen of sinne is ready to thrust him downe to hell? If a man were so excellent and expert, as out of the knowledge of herbes and Simples to remedie all the diseases of the body, yet if he be not able to salue the sores of his soule & know not how the sicknesses and infirmities therof shall be cured, this can be little comfort to him; for then he may haue a sound body, but an infected soule; an healthy body, but a sickly soule, full of the botches and blemishes of sin, which of all diseases is most dangerous and deadly. If a man had the knowledge of all lawes, and statutes, and were able to decide any controuersie, and end any suite between man & man, yet is not assured how himselfe shalbe acquitted, when the Iudge of all the world shall come and holde his Assises, and how things shall stand with him: it can bring no peace vnto him, seeing God hath a controuersie against him so long as his sinnes are vnpardoned Hos. 4, 1. What shal it profit a man to bee passing well seene in musicke, by voice or instrument, to be skilful in reports and descant, and bee alwaies troubled with a iarring conscience? Last of all, what shall it auaile, if a man vnderstood all Arts and Mysteries, if hee [Page 956] could worke miracles, and speake with the tongues of men and Angels, if he knew al sciences and secrets of nature, yet were ignorant of the forgiuenesse of his sinnes, and of the grace of Christ?Philip. 3, 7. 1 Cor. 2, 2. whom onely if we know, the matter is not great if we know nothing else: whom if we know not, it is worth nothing if we know all things in the world beside.
Vse 2 Secondly, wofull is their estate that are not of the Church, that are not in Christ, that are without true faith and feeling of this heauenly doctrine. Wretched and miserable is the condition of many thousands in the world, wc want this assurance; it is such a burthen as [...]tayeth vs from the heauens, and waigheth vs [...]owne to hell. Pouerty is a great burthen, the [...]word, famine, pestilence, imprisonment, sicknesse, oppression, and such crosses are indeede [...]eauy burthens; but the burthen of sinne sur [...]ounteth them all. Therefore the Prophet [...]aith Psal. 38, 4. Mine iniquities are gone ouer mine head, and as waighty burthens they are too heauy. Hence it is that the Apostle exhorteth vs, Heb. 12, 1, to cast off euery thing that presseth downe, and the sinne that hangeth so fast on, that so we may run with patience the race that is set before vs. So heauy it was on the Angels that kept not their first estate, That it cast them downe to hell, and they are reserued in chains vnto the iudgement of the great day, 2 Pet. 2, 4. So heauy it was vpon the shoulders of Dathan and Abiram, that the earth was not able to hold them, but receyued them to destruction. Yea, it is so intollerable a burden, as it bringeth terrors and horrors that cannot be expressed, and leadeth to the gulfe of desperation, when God chargeth the conscience with sinne: so that though a man had al riches and honors, all pleasures and delights, al kingdomes and glory of the world, what ioy or comfort can he feel in these things, so long as he is not at peace with his God? Contrarywise, he that is eased of this waight, & lightened of this burthen, though hee haue all the troubles, crosses, and afflictions of Iob, be laid in fetters with Ioseph, be banished his country with Moses, be cast to the Lions with Daniel, he put in the stockes with Ieremy, be fed with bread of affliction with Micaiah, and haue no more comfort and compassion shewed vnto him then the poore begger in the Gospel to haue the dogges licke his sores,Luke 16, 21. though his estate be vile, contemptible, and miserable to the world: yet so long as he hath a discharge of his debt, a pardon of his sin, & a cancelling of the bill of enditement drawne against him, written in his heart, and feeles that peace of conscience which passeth all vnderstanding, sealing him vp to the day of redemption; this man before God is most happy and blessed for euer. But if sin be imputed vnto vs, and God enter into iudgement with vs, Who shall bee able to stand before him, or be righteous in his sight? Psal. 130, 3. & 143, 2. This feeling of sinne and wound of conscience, which ye stroke of Gods hand hath made, will weary the strongest and lustiest man that liueth, when hee shall open the eye to see, and the heart to feele the horror thereof, together with the heauinesse of his wrath & indignation for the same. This made Cain to speake desperately, My punishment is greater then I can beare, Gen. 4, 13. This made Iudas to do desperately, when he wrought his owne destruction, and hanged himselfe, Mat. 27.5. This made Dauid to say, If thou Lord streightly markest iniquities, who is he that shalbe able to endure thy iudgement? They then are grossely deceyued, and most vnhappy, who thinke happinesse to consist in committing of sinnes with all greedinesse. These are in the number of those fooles (howsoeuer worldly wise) that make a mocke of sinne, Prou. 14, 9, 12, 13. There is a way that seemeth right to a man, but the issues thereof are the wayes of death: euen in laughing the heart is sorrowfull, and the end of that mirth is heauines. The world hath alwayes bene full of such fooles, but if they depart hence without the feeling of Gods fauor in the forgiuenesse of their offences, it had beene good for them that they had bene bruite beasts, or that they had neuer bene borne, as it is sayd of Iudas, Math. 26, 24. No vncleane thing shall enter into the kingdome of heauen. Such as haue not their sins pardoned, haue no part in Christ. Out of Christ there is no saluation, nor vnto such any imputation of his righteousnes. Sinne shutteth vp the way that leadeth vnto life, it separateth vs from God and his Kingdome, it maketh vs the children of the diuell, & God displeased with vs: for they that are in the flesh cannot please God.
Thirdly, we see some are happy in this life Vse 3 and attaine to the certainty of their saluation. The saluation of the Church standeth in the remission of their sinnes, Luke 1, [...]7. We doe not then begin to be happy when at the end of our dayes we enter into the kingdom of heauen: but while we are vpon the earth, we lay the foundation of our happines, and set the first stones of it, or else we neuer attaine vnto it. We are all in this life builders, 1 Cor. 3, 9. We haue a great and waighty work to set vp, it requireth a long time and great labour to bring it to passe and perfection. Euery day of our life shold adde somwhat to the building; & this day should make it in greater forwardnesse then the former. Let vs diligently consider these things, and seriously examine our selues what wee haue done for the furthering of our saluation, whether wee haue alreadie made an happy entrance into it. So soone as we begin, and the first stone is laid, the doore of the kingdome of heauen is opened vnto vs. The further we proceed, the neerer wee come to the marke. This our Sauiour preached to his hearers, Iohn 5, 24. Ʋerily, verily, I say vnto you, he that heareth my word, & beleeueth him that sent me, hath euerlasting life: and shall not come into condemnatiō, but hath passed from death [Page 957] to life. When Zacheus was conuerted to the faith, and testified the sincerity of his repentance by actuall restitution, he saide, This day is saluation come vnto this house, forasmuch as he is also become the sonne of Abraham, Luke 19, 9. So the Apostle speaketh, Rom. 13, 11, Considering the season, it is now time that we should arise from sleepe: for now is our saluation nerer then when we beleeued it. And in that holy Praier of Christ recorded by the Euangelist Iohn, hee saith, This is eternall life to know thee to be the only very God, & whom thou hast sent Iesus Christ, Iohn 17, 3. This is the great mercy of God to giue vs here a taste of the glory to come. We haue heere as it were the first fruits of eternal life, and by hope possesse that which we shall really inherit: so wee may truly say with the Apostle, 2 Tim. 1, 12, I know whom I haue beleeued, and I am perswaded that he is able to keepe that which I haue committed to him against that day. Heereby we see, that it is not a doctrine of pride and presumption (as the Church of Rome teacheth) to beleeue the remission of our owne sinnes. For generally to beleeue yt God forgiueth sinne, or that some men haue their sinnes forgiuen, is no priuiledge of the Church, but the common faith of the diuels, Iam. 2, 19. All the Articles contain the confession of a speciall faith, and a particular application to our selues. As I must beleeue God the Father to be my Creator, the Son my Redeemer, the holy Ghost to be my Sanctifier: so I am boūd to beleeue the remission of mine owne sinnes, the resurrection of mine owne body, and that life euerlasting shall be giuen to me. Thus the Apostle speaketh, Gal. 2, 20: I liue by the faith of the Son of God, who loued me, and gaue himselfe for me. This special faith must be the faith of vs all.
Vse 4 Lastly, from hence we are put in minde of sundry good duties necessary to bee practised of vs. First, seeing euery true member of the Church, hath the forgiuenes of his sins giuen & assured vnto him, it is our duty to acknowledge our selues to bee greeuous sinners, to haue godly sorrow for them which may cause repentance, not to be repented of, and to seek pardon by dayly prayer for the forgiuenes of them at the hands of God. [...]g. 8, 46. Hee resisteth the proud, and giueth grace to the humble. He filleth the hungry with good things, and sendeth the rich empty away. He is ready to forgiue, and to haue compassion on his children: he is slow to anger, and of great kindnes. Hee doth not deale with vs after our sinnes, nor reward vs according to our iniquities. Hence it is that the Apostles haue taught, and the godly haue acknowledged themselues greeuous sinners, yea, euen the most regenerate, as Dauid, Daniel, Paul, and others. Seeing therefore we haue a promise of forgiuenes, & as it were a priuiledge aboue others of the world, it behooueth vs to haue in vs an humble acknowledgement of our sinfull estate, ioyned with godly sorrow and earnest prayer for the forgiuenes of them. Secondly, it is required of vs to haue a reuerent care and feare, not to offend him any more, as heeretofore wee haue prouoked him, yea a most earnest studie and desire to please him better thē we haue done. This the Prophet teacheth, Psal. 103, 3, 4. If thou O Lord streightly markest iniquities, O Lord who shall stand? But mercy is with thee, that thou maist be feared. This was the instruction that Christ gaue vnto the diseased man whom he had healed, when hee found him in the Temple, hee saide vnto him, Behold thou art made whole, sinne no more, lest a worse thing come vnto thee, Ioh. 5, 14. Thus the Apostle Paul describeth true repentance by the fruites and effects of it, 2 Cor. 7, 11. Behold this thing that ye haue bene godly sorry, what great care it hath wrought in you, yea what clearing of your selues, yea what indignation, yea what feare, yea how great desire, yea what a zeale, yea what reuenge. Where this care is not to please God, and feare to fall againe and offend him, there was neuer true repentance, nor any feeling of the forgiuenes of former sinnes. This were exceeding vnthankfulnes for mercy receyued, and a turning of the grace of God into wantonnes, to commit sinne anew that grace may abound. Thirdly, it is our duty to returne all praise and thankfulnes to God for this so infinit and vnspeakable mercy, which appeareth in nothing more thē in the forgiuenes of our manifold sins. It belongeth to God onely to forgiue sinnes, therfore to him onely belongeth the glory of forgiuenes, as being onely worthy to receiue all praise. This Daniel confesseth in his praier, O Lord, righteousnes belongeth vnto thee, but vnto vs open shame, as appeareth this day. So the prophet Dauid prouoking all to praise the Lord, alledgeth this as the cheefe reason to mooue them, Which forgiueth all thine iniquities, & healeth all thine infirmities, Psal. 103, 3. This also we see in the practise and example of the Apostle, who mentioning his sinnes, and magnifying the exceeding and abundant mercy of God in the pardon of them, hee breaketh out into a thankesgiuing to the eternall God, Ʋnto the King euerlasting, immortall, inuisible, vnto God onely wise, be honor and glory for euer & euer, Amen, 1 Tim. 1, 17. Rom. 7, 25. If we haue tasted of this mercy, let vs bee mindfull of this duty: and if wee haue had experience of this forgiuenes, let vs be carefull to expresse vnto him our thankfulnesse. Fourthly, wee must shew backe againe our loue toward our heauenly Father, according to the measure of his loue toward vs. The greater sins he hath pardoned, the greater loue should bee returned. This is it which ye Prophet professeth to haue wrought exceeding loue in his heart towards the Lord, when he considered how gracious and mercifull he had bene vnto him, Psal. 116, 1. I loue the Lord because he hath heard my voice and my prayer. The practise of this duty is remembred and commended in the sinfull woman, Luke 7, 47. Many sinnes are forgiuen her, [Page 958] for she loued much: to whom a little is forgiuen he doth loue a little. Let this example be continually before our eies. Let vs examine our selues how neere we come vnto her in the practise of this duty. Let vs behold our selues in her, as in a glasse. If wee haue had a blessed experience of Gods louing kindnesse toward vs, in blotting out and burying our sinnes out of his remembrance, let vs be answerable in loue to him againe, who hath loued vs first. Where little loue appeareth to God, there is little knowledge of forgiuenes of sinnes. Where no loue is, there is no feeling of the comfort of this doctrine. If we haue found God exceeding kinde and gracious vnto vs, it will work an exceeding measure of loue, where God hath assured and sealed vp that grace by his holy Spirit. Lastly, the receiuing of this mercy from God, must worke in vs mercy toward our brethren, that as we haue obtayned forgiuenesse of sinnes at his hands, so wee should be ready to forgiue one another, And so bee mercifull to others, as our heauenly Father is mercifull to vs, Luke 6, 36. This our Sauiour teacheth in the parable of the King that would take an account of his seruants, to wit, that he requireth mercy where he hath shewed mercy, and that iudgement shall be without mercy, to him that sheweth no mercy. Hence it is that the Apostle giueth this in charge, Eph. 4, 32. & Colos. 3, 13. This we are also directed vnto in that forme of prayer which Christ did teach his Disciples, and hath left vnto his Church, warranting vs to aske forgiuenes, as we feele our selues ready to forgiue. This we are to apply vnto our selues, and learne euerie day to be like to our heauenly Father, Matth. 5, 45. Who maketh his Sunne to arise on the euill and on the good, and sendeth raine on the iust and vniust. If then we desire to be partakers of the goodnes of God in forgiuing the infinit debt whereby we are deeply indebted vnto GOD, and would finde him mercifull vnto vs (as euery one will seeme to be desirous of it) let vs shew our selues ready to forgiue from our hearts the iniuries and offences done vnto vs. Among all testimonies that we may gather to our selues of Gods goodnesse and mercie towards vs, none is more excellent, more cōfortable, more certaine then this, if we finde it in vs; that is, the pardoning and passing ouer the wrongs offered vs, and a readines to forgiue, euen our enemies that most enuy and hate vs; and that frankely and freely, as we our selues haue receyued forgiuenesse at the hands of God.
[The Lord his God is with him.] These words containe the second priuiledge peculiar and proper to the Church, which God hath bestowed vpon it, to wit, the presence of his Spirit. True it is, in regard of his essence and deity hee is euery where, the heauen is his throne, and the earth is his footstoole, Psalme 139, 7, 8. So that we cannot hide our selues from his presence. If we ascend into heauen, he is there: If we lye downe in the graue, he is there: if we take the wings of the morning, and dwell in the vttermost parts of the sea, thither shall his hand leade vs, and his right hand hold vs: if wee say, yet the darknes shal hide vs, the night shall be light about him. But in this place this prophesie poynteth vs vnto vs another presence, to wit, of his grace, protection, defence, and deliuerance; the presence of his Spirit, sanctifying his children, purging them from dead workes, to be a peculiar people vnto himselfe,Doctrin [...] It is a pri [...] ledge of [...] Church, haue Go [...] presence his grace. working in them regeneration, and finishing all good things in them, to bring them to euerlasting life. We learne from hence, That it is a great priuiledge of the Church, to haue God present with it, and president ouer it. He is not farre off from those that are his (howsoeuer in time of affliction, and in the houre of tentation, he seemeth so to them:) hee is neere vnto them, he is euer with them, he holdeth a gracious hand ouer them. This is it which the Lord so often promiseth in his word, & truly performeth, to the great comfort of all his children. This is it which the Lord speaketh to Iacob, going from his fathers house to Padan Aram, Gen. 28, 15. This also the Prophet Dauid acknowledgeth, Psal. 34, 15, 18. And lest any should restraine that exhortation, and take it peculiarly to belong to him alone, the Apostle extendeth it farther, and applyeth it to all the people of God, speaking to them as well as vnto Ioshua, chapt. 1, 9. I will not faile thee, nor forsake thee; so that we may boldly say, The Lord is mine helper, I will not fear what man can do vnto me. This is it which Christ our Sauiour often alledgeth for the comfort of his disciples, Ioh. 14, 18. Math. 18, 20, & 28, 20. I will not leaue you comfortles, but I will come vnto you: Loe, I am with you to the end of the world.
The reasons are these. First, his presence appeareth, Reason 1 that the faithfull might be assured of his protection and defence, beeing gathered together by his power, without which, they could not haue any comfort. If the souldiers should bee destitute of the presence of theyr Captaine, the wife of her husband, the people of their King, they would remaine comfortlesse, and in continuall feare to do their duties and performe their allegeance. But hauing their continuall presence, they haue continual assurance, and ioyfulnesse in theyr place and charge committed vnto them: otherwise, the best seruants of God & most painfull in theyr callings, should be in the worst case and condition. To this purpose Christ sayth, Goe and teach al nations, to obserue whatsoeuer I haue commanded you, and lo, I am with you alway vntil the end of the world, Mat. 28.18, 19, 20. Seeing therfore God wold not haue vs danted with danger, or discouraged with feare, but to go lustily forward where he hath called vs, we cannot doubt of the assurance of his presence with vs in all assayes and assaults, whatsoeue [...] shall be offered vnto vs.
Reason 2 Secondly, he is ready to heare their prayers, to helpe them in their distresses, & to yeild them those things that they stand in neede of. If he were absent from vs, & not present with vs, hee could not consider of our wants, nor succour vs in our necessities, nor deliuer vs from our enemies, nor refresh vs with his helpe, while we walke through the valley of the shadow of death. Therefore when Christ teacheth, Mat. 18, 20. that by the grace of his Spirit, and the power of his Deity, he is in the middest of the Church, he confirmeth it hereby, that whatsoeuer they shall desire, it shall be giuen them of his Father which is in Heauen.
Vse 1 Let vs now proceed to the vses of this Doctrine. First, it followeth from hence, if God be still with his Church, then there is neuer any separation & diuorcement between God and his Church, betweene Christ & his members; so that whosoeuer would find the Lord to be his God, he must be in the Church, & of the Church. Christ is sayd to walk in the middest of the seuen golden Candlestickes, [...]l. 1, 13. that is, of the Church. Christ is euermore in his Church, and whersoeuer the Church is there is Christ. No man shall euer finde Christ as a Sauiour, but in his Church. The Emperour is to be acknowledged whersoeuer his standard is: the King is where his Court is. So there is alwayes a neere coniunction betweene God and his Church. Where he is present with his grace, there is his Church. We shall not need to say with Martha, Lord, if thou haddest beene heere, my brother had not bene dead, Iohn 11, 21. for God is euer with vs, in all dangers he standeth present by vs, His left hand is vnder our head, [...] 2, 5. and his right hand doth embrace vs. This is a notable and singular comfort to all the true members of the Church, who are assured of ye spirituall and speciall power and loue of God toward them, supporting them and staying them vp with both his hands, that they fall not from him through weaknes and infirmity of the flesh. And seeing his loue is such vnto vs that he will not be farre from vs, but in all our troubles embrace vs in both his armes, this ought to stay and strengthen vs in all trials, and confirme vs in all tentations, which are as it were so many stormes and tempests beating vpon the barkes of our soules, and threatning to make shipwracke of them. We are ready in all our troubles, when wee finde not present help at hand, to suppose the Lord to be farre from vs. We are impatient of delay, wee cannot abide to waite the Lords leysure. So soone as we are entred into the Furnace of affliction, yt we feele the flames thereof to scorch vs, and the anguish therof to enter into our bones, by and by we thinke that God should helpe vs, euery moment and minute appeareth to be a day, and euery day seemeth a yeare vnto vs, vntill hee scatter the coales, and pull vs as a fire-brand out of the fire. This made the Prophet in the heat of his affliction to cry out, Why standest thou farre off, O Lord, and hidest thee in due time, euen in affliction? Psal. 10, 1. Wherby we see, that the children of God are wonderfully assaulted, & the flesh wrastleth against the Spirit, & sometime preuaileth, and for a time getteth the vpper hand. So the same Prophet saith, Psal. 13, 1, 2. & 22, 1, 2. How long wilt thou forget me ô Lord? for euer? How long wilt thou hide thy face from me? &c. And againe, My God, my God, why hast thou forsaken me? and art so far frrm mine health, and from the words of my roaring, &c? And in another place, Will the Lord absent himselfe for euer? and will he shew no more fauour? Is his mercie clean gone? &c. Thus his faith was assaulted, and his hope tryed, that he should not fal into infidelity, and yeeld to distrust in God. But seeing our doctrine affirmeth, that God is neuer from vs, howsoeuer hee seemeth to delay and deferre his helpe, let vs learne (how great soeuer our conflicts be) not vtterly to despaire of Gods mercy, though it tarry. Waite,Habbak. 2, 3. for it shall surely and certainly come, and not stay, when the time, euen the appointed time commeth. So when the faithfull recouer thēselues out of the former tentations, as it were out of a gulf ready to swallow them vp, they gather strength of Faith, rest vpon the power & presence of God, and waite with patience the Lords leysure, and confesse it was their owne infirmity.
This the Prophet Dauid setteth downe, in Psal. 40, 1. and 42, 5, 11. and 43, 5. and in diuers other places. Thus it standeth all of vs vpon, when affliction tryeth vs, when the flesh tempteth vs, when satan winnoweth vs, and all of them consenting and conspiring together, seeke to ouerthrow vs; to consider that howsoeuer God oftentimes deferreth to help vs, yet he is still present with vs, and to assure our selues that doubtles he is not farre from euery one of vs.Matth. 15, 21. It is the will and pleasure of God to try our faith, to stirre vp our zeale, to exercise our patience, and to teach vs to make greater account of his blessings, whē we haue obtained them: but in the end, to our endles comfort, he will declare by the effects of his loue and fauour, that he was neuer indeed absent from vs, howsoeuer we iudge so according to the weaknes of the flesh, and hee for a time hide his countenance from vs. Moreouer this serueth to teach vs, that in our troubles and necessities we stand not in need of the intercession of Saints and Angels, wee shall not neede to pray vnto them to be our Mediators to God the Father. For seeing God the Father is neere vs, yea euen at hand, shall wee turne our backes to him, and goe from him, seeing he turneth to vs to giue vs helpe? This inuocation of Saints hath neither commandement to moue vs to pray, nor example to go before vs in the practise, nor promise to assure vs that we shall be heard. The direction that we haue in prayer, is to go to God, and to say to him, Our Father which art in heauen, Mat. 6, 9. This [Page 960] the Prophet acknowledged, when he sayde, Psal. 73, 25. Whom haue I in heauen but thee? & I haue desired none in the earth with thee. God is euermore present with vs, the Saints departed are absent from vs, they know not our particular wants, Esay 63, 16, Psal. 94, 9. 1 King. 8, 39. they vnderstand not our desires, they are ignorant of the motions of our hearts, and the estate of our liues. Besides, wee are charged to worship the Lord our God, & to serue him onely, who onely searcheth the hearts, & tryeth the reines, as the God that made them in the beginning. Let vs therefore go directly and immediately to God, and when wee haue helpe at hand, let vs not seeke helpe farre off. Let vs still trust in the liuing God, for vaine is the helpe of Saints or Angels. Were not hee a foolish man, and worthy to perish, who in extremity would refuse the helpe of an expert & excellent Physitian present with him, able to helpe him, willing to helpe him, offering to helpe him and giue him present ease, and yet calleth and cryeth to some Mounte-banke, a thousand miles from him, not so able, not so skilful, not so ready to releeue & release him? And are not they much more simple and sottish, that when God willeth them to call vpon him in the day of trouble, and promiseth to heare and deliuer them, will not come to him, but fly from him to the Saints,Psal. 50, 14. that know neither him nor his griefe? When the Prince is present, and calleth to come to him, were it not madnes to go to ye subiect? So, forasmuch as Christ saith, Come vnto me all ye that are weary and laden, and I will ease you, Matth. 11, 28: let our soules answer, Lord we will come, accept thou the prayers of thy seruants.
Vse 2 Secondly, we learne from hence, That as God is neere to all those that feare him, not onely in respect of the presence of the place, but is with them by the presence of his fauor, granting their prayers, and succouring them in their aduersities; so he is farre from all the wicked and vngodly, not in place, but in help. He will not grant their requests, he wil not be their shield and buckler; hee will not know them in their miseries. He is indeede neere to all that call vpon him, euen to all that call vpon him in truth, but he stoppeth his eares against the prayers of the vngodly, which are abhomination vnto him, Psal. 145, 18. This is it which Salomon teacheth, Prou. 15, 29. The Lord is farre off from the wicked, but hee heareth the prayers of the righteous. Great is the iustice of God vpon the wicked: and great is his fauour towardes the godly. True it is, in respect of place God filleth heauen and earth, He is not far distant frō vs, forasmuch as in him we liue, and mooue, and haue our being, Actes 17, 27, 28. but touching his grace he is farre from the dwellings of the vnrighteous, hee is farre from hearing theyr voyce, and regarding their necessities: he leaueth them to themselues, and withdraweth his holy Spirit from them. So then, albeit God bee in euery place, and nigh to all things, yet God will not heare them, no more then men heare such as are very farre off when they call and cry out vnto them. This is it which the Prophet Dauid setteth downe, Psal. 119, 155. Saluation is farre from the wicked, because they seeke not thy statutes. And the Prophet Esay accordeth heere unto, Chapt. 59, 1, 2. The Lords hand is not shortned, that it cannot saue: neither is his eare heauy that it cannot heare. But your iniquities haue separated betweene you and your God, and your sinnes haue hid his face from you, that he will not heare. They regard not his word therefore he giueth not them his helpe. They will not heare him when hee calleth by his word, therefore hee will not heare when they call vnto him by their prayers. He is far from them, because they runne farre from him, and will not know his wayes, nor regard his truth that he offereth vnto them. Wherefore, great is the misery and destruction of the wicked yt shall come vpon them: they shall call, but the Lord will not heare: they shal cry, but he wil not answer. The righteous in this world, doe seeme to be cursed and forsaken of God, but they are blessed and happy: and this is not the last part of their blessednes and happines, that he heareth their prayers. On the contrary side, the vngodly seeme to themselues & to others to be the onely happy men in the world; but they are wretched and miserable: and through theyr malice, blindnes, and obstinacy, this is not the last part and portion of theyr misery, that they haue no agreement with God, hee heareth not their prayers, but abhorreth thē, their thoughts, and all their workes. When we are in affliction, the cheefest comfort and stay to rest vpon is, that God is neere vs, and ready to help vs. The wicked want this staffe to leane vpon, God professeth himselfe their enemy, he refuseth their prayers, he forsaketh and casteth them away out of his presence. They can haue no peace of conscience, nor comfort in trouble: they shall houle in their miseries, and not be heard, Zac. 7, 13. This shall especially appear at the last day, when the heauen shall not receyue them, the Lord shall not know them, no creature shall comfort them, no mercy shall be shewed vnto them; thē they shall weepe and waile without redemption, and without release.
Thirdly, it is our duty to behaue our selues Vse 3 in all our actions and dealings, as in his presence. It behooueth vs to set him alwayes before vs, and to know he continually walketh among vs. It is remembred of Henoch, that he walked continually before God, Genes 5, 22. that is, all his life time hee considered that the eye of God was euer vpon him, knowing that all things are naked and manifest before him, Heb. 4, 13. Thus the Apostle chargeth Timothy, in the sight of God, who quickneth all things, and before Iesus Christ, which vnder Pon [...]ius Pilate witnessed a good confession, to keepe the commandements which he gaue vnto him, without spot and vnblameable. If the childe were alwayes in [Page 961] sight of his parents, the seruant of his master, the souldier of his Captain, the subiect of his Prince, they would not haue an vnseemly gesture, a disordred action; how much more doth it stand vs vpon, to behaue our selues honestly, and in order, and to looke to all our wayes, that we offend not before the maiesty of God, in whose presence we stand? When the Minister prayeth and preacheth, when the people attend and hearken, wee must know that God looketh vpon vs. If any thing bee done vnreuerently and wickedly, hee seeth it, and beholdeth it when it is committed. We cannot hide it from his sight, and therfore we should do nothing that may greeue him. This is that vse which Moses setteth downe in giuing directions to the people when they went to warre, Deut. 23, 12, 14, That they shold haue a place without the hoast, whither they should resort for the necessity of nature, and couer their excrements; for the Lord thy God (saith he) walketh in the middest of thy campe to deliuer thee, and to giue thee thine enemies before thee: therefore thine hoast shalbe holy, that he see no filthy thing in thee, and turne away from thee. The truth of this Ceremony leadeth vs (as it did them) to a farther matter. Let vs let the figure passe, & come to the substance, which teacheth, that wee must be an holy people to God in soule and bodie, and take heede of stayning and defiling our selues. And what is it that doth defile vs? It is not that which entereth into man, but that wc commeth out of a man, as our Sauiour speaketh of the meates we eate, Matth. 15, 18. All the euill affections that wee haue within vs, are so many stainings of vs before God. Euill thoughts, murthers, adulteries, fornications, thefts, false witnesses, slanders, are so many infections, and as filthy dirt and dung in his sight. We must all of vs learne to purge our selues from such foule and filthy corruptions, if wee will haue God to rule and be resident amongst vs. If a man bee to receyue any honourable guests or strangers into his house, he will haue it swept and kept cleane, that he offend not those that he would entertaine. It is a great honor vnto vs, that God will dwell with vs, and rest among vs, and vouchsafe so to abase himself as to walke among vs; ought not we then to bee carefull how we walke before him, and to be wary euery one of vs lest we should displease him? Ought we not to behaue our selues with all feare and reuerence, seeing he beholdeth vs and eyeth whatsoeuer we do throughout our whole life? For as he is come neerer vnto vs: Iames 4, 8: so vnlesse we draw nere vnto him, cleansing our hands, and purging our hearts, he will withdraw himselfe from vs, if we make not our soules and bodyes pure Temples for him to lodge and abide in. Hee will dwell with vs vpon no other condition: if wee doe not marke and obserue this, wee make our soules guilty of driuing GOD away, that he should no longer remaine among vs to blesse vs.
Lastly, we are put in mind by his presence Vse 4 to waite and stay our selues vpon his prouidence, in all things depending vpon his protection and deliuerance. Stephen a faythful witnes of the truth, being perswaded of the presence of Christ, stood out to death, and boldly maintayned the cause of God against al his aduersaries, Acts 7, 56. Wee are alwayes in such sort vnder his protection, that wee shall not neede to feare that his power will fayle to maintaine and preserue vs. When the Lord Iesus sayde vnto his Disciples, Matth. 28, 20. Goe into all Nations, preach vnto them, and baptize them, he addeth, Loe I am with you vnto the end of the world. Whereby, hee meant to confirme and strengthen them in all the combats they were to suffer, and conflicts which they were to endure in the preaching of the Gospel. So Christ appearing vnto Paul, and promising his presence to be with him, gaue him boldnes to vndergo great dangers, and not to account his owne life precious and deere vnto him, so long as he might doe seruice vnto God: he sayd vnto him, Acts 18, 9.10, Feare not, but speak, and hold not thy peace, for I am with thee, and no man shall lay hands on thee to hurt thee, for I haue much people in this City. Thus the Lord speaketh to the Prophet Ieremy, Bee not afraid of their faces, for I am with thee to deliuer thee. Here we see the presence of God is made as a reason to strengthen him in the duties of his calling. We meete with many dangers and incombrances that assault vs and set vpon vs in the running of our race, and finde many enemies that seeke to stop our course: & such is our weaknes, that we shall neuer be able to ouermastet them, and to go lustily forward in a resolute and constant course, vnlesse we set before our eyes this doctrine that Balaam published as a priuiledge belonging vnto the Church, that God is with vs, and will neuer forsake vs. Let vs therefore consider,Rom. 8, 13. If hee be with vs, we shall not neede to feare who bee against vs. He will smite our enemies vpon the cheeke bone, & break the teeth of the wicked. He wil scatter theyr counsels and deuices, and cast down whatsoeuer riseth vp against our peace.
[And the ioyfull shout of a King is among thē.] This is the third prerogatiue graunted to the Church, which God as king of the Church, granteth vnto it, being as it were ye Scepter of his kingdome, & the lawes by which it is gouerned. For as no kingdom can stand without statutes, nor the subiects be gouernd without lawes, so it is in Gods kingdom. He is ye King, the church is the kingdome, the word is the statute law, the diuel & al his Instruments are Traytors to this kingdome: the faythfull and elect are the natural subiects which willingly yeeld obedience to the word.Esay 13, 1. This word being the arme of God, and the kingdome, must be preached, to draw the elect into his kingdome. This Balaam calleth a ioyfull shout, and the Prophet is commanded of God, Esay 58, 1, to cry alowd and not spare, to lifte vp his [Page 962] voice like a Trumpet, shewing to the people their sinnes, and the house of Iacob their transgressions. This teacheth vs, that it is a great honor and priuiledge of the Church, to haue the ioyfull shout of the word to sound among them.Doctrine. It is the churches priuiledge to haue the pure vse of the word. The Scripture or word of God is a priuiledge belonging properly to the Church & the vse thereof. When God gaue his Law in Sinai, it was giuen onely to Israel, as appeareth Deut. 4, 1. Exod. 20, 11, 2. where Moses stirreth vp Israel to hearken to the statutes & ordinances that should be deliuered vnto thē. So the Prophet speaketh, Psal. 147, 19, 20. He sheweth his word vnto Iacob, his statutes and his iudgements vnto Israel; he hath not dealt so wi h euery Nation, neither haue they known his iudgements. Hereunto commeth the exhortation of Moses, Deut. 4, 6, 7. Keep his lawes and do them, for that is your wisedom and vnderstanding in the sight of the people, which shall heare all these ordinances, and shall say, Onely this people is wise and of vnderstanding, and a great Nation. Thus the Apostle Paul sheweth the difference and preheminence of the Iewes, beeing at that time the Church of God aboue the Gentiles, that it was herein most excellent and glorious, because vnto them, yea onely vnto them were committed the oracles of God, euen committed vnto them of trust:Rom. 3, 1, 2. & 9, 4. to them pertayned the glory, the couenant, the law, the seruice of God, & the promises. Likewise, when Iohn the Apostle was commanded to write in a booke ye things which he had seene reuealed vnto him, he was charged withall, when once they were written, To send them to the seuen Churches that are in Asia, Reu. 1, 11. All which places plainely proue, that it is one of the greatest gifts, blessings, and honors, that God bestoweth vpon his people, the giuing vnto them his word and ordinances.
The reasons are many in number and weighty Reason 1 in force. For first, heereby we and our children are entred into a solemne couenant with God to be his, and he to be ours for euer. A wonderfull mercy of God, that a sort of poor sinfull men should be admitted and receyued into a couenant with the eternall God. This Couenan [...] is a mutuall promise & agreement betweene God and men:What Gods cnuenāt with vs is. whereby on the one side God giueth men assurance that he will be gracious and fauourable vnto them, forgiue their sins, and giue them new righteousnes & eternall life for his Sonnes sake: and on the other side, men binde themselues to accept of this mercy with all thankesgiuing, receyuing this so great a benefit with a true Fayth, and promising to yeelde true obedience to God. The entrance into this Couenant, is as it were the day of our marriage, being more neerely coupled to God, then the wife is ioyned vnto the husband. This is it which Moses is bold to put the people in minde of, exhorting them to keepe the words of this Couenant, Deut. chap. 29. verses 10, 11, 12, 13, 14, 15.
Reason 2 Secondly, the Church alone is honoured of God, to be the keeper and preseruer, the holder forth and publisher of his word, and therfore none haue to do with it but the Church. Hence it is, that it is called by the Apostle, the pillar and ground of truth, 1 Tim. 3, 15. It is the preseruer of it, not the mother of it: the [...]eeper of it, not the author: it is a cryer to publish, not a iudge to decide and determine: it is as the candlesticke to holde the light, not the candle it selfe to giue light. For this cause the vision offered to Iohn of the seuen golden Candlestickes, Reuel 1, 12, 20, is expressely and directly expounded to signifie the seuen Churches. This then is an honour peculiar to the church, to be the brazen pillar of truth, and the golden Candlesticke to hold the light or candle of the word of God vnto the people, that they may see how to walk in ye wayes of godlynesse.
Thirdly, the word is the testament of God. Reason 3 Now none hath to doe with the Testament or Will of any, but they that haue Legacies bequeathed vnto them by it, as children & they that are of the houshold and kindred of God; not Strangers, Aliens, and Forreyners, they haue nothing to do in it, they are not ro meddle with it. Thus the Apostle teacheth, Heb. chap. 9. verse 15, That the Testament belongeth to them that are to receiue the promises of the eternall inheritance.
The Vses are now to be considered. First, Vse 1 we learne from hence for our instruction, to account the Ministery of the word, the treasure of the Church. Among all the blessings bestowed vpon the sonnes of men in this life, the g [...]ft and blessing of the word is eminent. It is an incomparable blessing farre aboue all earthly things, y• earthly men make their [...]elicity. The Prophet Ezek. 6 10, 11 compareth all other blessings that God gaue his people, to the ornaments of the body, as to bracelets, abiliments, rings, fine linnen, chaines, silke, & such like; but the giuing of his word and statutes vnto them, to his mariage with thē. And when God was to deliuer his lawes and ordinances vnto Israel, Moses tooke them by the hand, and led them forth to meet God, who in the company of the Angels accepted them for his cheefe treasure & inheritance aboue all other nations vnder heauen: so that in the finishing of this match & marriage with his people, Moses was as the Father, the Angels, the Bridemen, God the husband, vnto whom Israel was affianced & coupled in marriage. So then the happiest tydings and greatest dignity that can euer come to any people or seuerall congregation, is the glad tydings of ye gospel, & the free passage of the word to be brought among thē. The more any are blessed this way the more honorable & glorious they are with God and his Saints, they are thereby made his sons & daughters, yea kings and priests vnto him, & they which once were far off, are made neere vnto him by the preaching of y• Gospel, whereby he dwelleth among them, and setteth [Page 963] vp his throne in their hearts. Capernaum is saide heereby to bee lifted vp vnto heauen, Luke 10, 15. Ierusalem where the word and seruice of God was set forth, is called the holy City, and the ioy of the whole earth, & the resting place of God, Psal. 132, 13, 14. From hence all such are reprooued, as haue not the sight and feeling of this mercy of God in their hearts, to raise them vp to reioycing & thankfulnesse. And herein (my brethren) we are to call our selues to remembrance, & think what our condition is. We are indeed a noble kingdome, adorned with many outward priuiledges and blessings, increased in multitudes, and furnished with sundry commodities; but, if we be compared with the great, large, and wealthy dominions in other parts of ye world, onely a poore corner of rhe earth. But heerein we passe them all, as honoured aboue them & preferred before them, that we haue the inestimable treasure of the word which they doe want, [...] 13, 44. instead of those mines of siluer & gold, wherewith they abound. This is our priuiledge, our glory, our aduantage, wherein God hath blessed vs aboue Italy, Spaine, and many rich Countries in Asia and Affricke, vnder the Turke and other blind and barbarous Princes, detayned in the kingdome of darkenesse, and of the diuell; we haue the trueth of God amongst vs, the treasure of all treasures, the valew whereof is farre aboue all precious stones. The want of this blessing maketh all other blessings to be curses, and iudgements vnto them that are destitute hereof, & therefore we must all call our selues to an account, what account we make of it. We should make it our meate and drinke, a treasure for the obtaining whereof rather then want it, we wold sell all that we haue: but (alas) what thankefulnes hath it wrought in vs? We are like vnto the Iewes; they had this glorious light brought among them, but they loued darkenes more then light, because their works were euill. If we be weary of this heauenly Manna, let vs take heede lest the Lord grow weary of vs: if we cast away his word, he wil cast away vs, and forsake vs for euer. The Lord biddeth vs take heed to the sound of the Trumpet, Ier. 6, 17: let vs not answer presumptuously wee will not take heed; let vs beware of securitie, & remember from whence we are fallen, And let him that glorieth glory in this, that hee vnderstandeth and knoweth the Lord and his word, to his saluation, Ier. 9, 24.
Vse 2 Secondly, it followeth, that wheresoeuer God hath established this his ordinance, there certainly hee hath a Church and chosen people, and some that belong to eternall life, for whose sake it is sent among them. For as the Spirit of God is the soule of the church, quickning it, and giuing it life: so the word is this soules instrument, or the seed wherby it worketh, and the onely essentiall marke thereof; so that where it is sincerely taught, [...], [...]2. and constantly professed, there certainly is a Church. Where it is not, there is no true Church (albeit it haue neuer so goodly and glistering a shew) but a very carrion & carkas of a church without the life of the Spirit: but as an house without light, as the world without the Sun, as a kingdome without the Law. The Prophet Esay calleth it the standard of God, saying, I will lift vp mine hand to the Gentiles, and set vp my standard to the people, & they shal bring thy sonnes in their armes, and thy daughters shall be carried vpon their shoulders, Esay 49. verse 22 Where the Lord Iesus is compared to a King and Captaine, and therefore all that will haue comfort that they are members of the church, must range themselues vnder it as soldiers vnder the banner of their Chieftaine; otherwise they remaine as men In darknes, & in the shadow of death, as stragling and runnagate soldiers out of the campe, and as dissolute men vnder no law to gouerne them. For they are the vilest and basest that liue without it, very dogges and swine. They of the Church are Gods chiidren, and the word is the Childrens food belonging to them onely. When the Canaanitish woman would haue beene partaker of Christs Ministery, Mat. 15, 26. he answered, It is not meet to take the childrens bread and to cast it vnto whelpes. But other are as vncleane and filthy beasts: This which now hath bene spoken, serueth to ouerthrow two sorts of people: first, those of the Church of Rome, which make other markes and notes of the Church; as antiquity, vnity, vniuersality, succession, subiection to the Pope, and such like counterfet markes of their counterfet church, and leaue this which is the most certaine and inseparable note. This proueth vnto vs plainly, that these which most of all boast of the name of the Church, are indeede neyther the Catholike Church, nor any sound part thereof, because they want the immortall seede to beget them, the milke and meate of the word to feede and norish them, yea it is accounted an high point of heresie to haue read ye Scriptures, and none is permitted to looke into them without a license, so heinous a sin it is to haue the word. Secondly, it censureth & condemneth the Donatists, Anabaptists, Brownists, and those of the separation, which condemne our Churches to be no Churches; our Sacraments to bee no Sacraments; our Ministers to be no Ministers; and in effect our religion to be no religiō, because we do not with them in matters accidental fully agree, albeit we do consent in matters fundamental: we lay Christ alone for the foundation, on which we build our saluation: we lay hold vpon him by faith only: we preach Christ crucified truly, & by their owne confession, powerfully. They hold themselues to haue receiued faith among vs by our Ministery, before they made this rent and breach in the Church, and that the end of such fayth (if they had dyed in it) had beene the saluation of theyr soules.See the books of Greenwood & Iohnson, Let them therefore return, and cause others to return & [Page 964] ioyne with vs in hearing the word preached, seeing where it is rightly established, there must of necessity be a true Church. And albeit some of them haue written, many of thē haue spoken against our Church, yet let them follow the example of that sonne,Matth. 21, 29. who answered his father stubbornly, that he would not work in his vineyard, but afterward repented earnestly, and went his wayes.
Vse 3 Thirdly, all such as are this way honoured and blessed, must be carefull to vse the word as an honour and a blessing, by imbracing it, by entertaining it, by magnifying this blessing of God, in truth, and not in opinion; in heart, and not in face; in workes, and not in words; that we may walke worthy the Gospel, and of the Lord that hath called vs, and shew our selues carefull to bring foorth the fruites thereof; saying with the Apostle, Rom. 10, 10. How beautifull are the feete of them that bring glad tidings of peace, and bring glad tidings of good things! Hitherto rendeth the exhortation of the Apostle, 1. to the Thessalonians, ch. 2, 11, 12. Let vs be carefull to keepe this treasure among vs, lest the kingdome of God bee taken from vs. Otherwise instead of being the water of life to saue vs, it will be a sea to drowne vs: instead of being the sauour of life to life, it will turne to bee the sauour of death to death: instead of being meate to feede vs, it will bee our bane to destroy vs: instead of good tydings to refresh & comfort vs, it will proue the saddest and heauiest newes that euer came to our eares, and that day the blackest day that euer came ouer our heads. Thus our Sauiour threatned Capernaum, which hee had honoured with his presence, blessed with his preaching, aduanced by his dwelling in it, and lifted vp with his miracles, Mat. 11, 26. Thou Capernaum which art lifted vppe vnto heauen, shalt be throwne downe to hell, &c. Look vpon the seuen Churches of Asia, we see what is become of them. Behold what ye contempt of the Gospel hath brought vpon the Iewes, the like hath not falne vpon any people, since the beginning; what mischeefe & miserie did not fall vpon them? It cannot bee denied but God hath blessed vs as much as euer he lifted vp the head of Capernaum, and hath magnified his mercies and loue vnto vs aboue other nations. The more he hath honoured and exalted vs aboue others, the more vile and odious we shall become; he will poure shame & contempt vpon vs, he will make vs a mirrour and example of his iudgements to others, vnlesse we bring foorth fruites answerable to so great goodnesse. Who so is wise-hearted, let him consider these things.
[Verses 22, 23, 24. God brought them out of Egypt, their strength is as an Vnicorne: for there is no sorcery against Iacob.] Hitherto wee haue spoken of the spirituall blessings bestowed vpon the Church, to wit, the forgiuenesse of their sinnes, the presence of the Spirit, and the vse of the word. Now followeth another priuiledge, being an effect of the former, that nothing shall hurt them; they may fall into many afflictions, but none shalbe able to destroy them. He alludeth in this place to the practise of the Vnicorne, purging and clensing the water with his horne against the poison of venomous beasts. From hence we learne,Doctrine. No attempt [...] shall hurt th [...] Church. that no meanes and attempts shall hurt or ouerthrow the Church. Whatsoeuer the enemies of God and his people imagine, what counsell soeuer they take, what mischiefes they deuise, God will make them frustrate and of none effect. This truth appeareth by sundry examples in ye word of God. When the Church of God was in Egypt, the Egyptians said, Let vs work wisely with them lest they multiply; they vexed them with bondage, they destroyed their children, they oppressed them with burthens, they plagued them with taskemasters, and euery way they encreased their miseries: Ex. 1 & 2, & 3. yet after all these diuellish practises they preuayled nothing against them. This appeareth likewise in the ambition and pride of Haman, Ester 3. and 7, and 9. He thirsted after blood, but the plot he had contriued was disappointed, and he fel into the pit which hee had digged for another, the snare was broken and the Church was deliuered. Infinite are the examples that might be produced to this purpose, of the Churches dangers and deliuerances. The Prophet Dauid handleth this argument at large in sundry Psalmes. In the 91. Psalme, verses 3, 4, 5, &c. he assureth those that trust in God, that into whatsoeuer dangers they fall, they shall neuer miscarry, nor be dismayed in theyr afflictions. Where the Prophet meaneth, that howsoeuer these afflictions may come to the godly, yet they shall not bee able to hurt or hinder their eternall peace with God, but he will make them and all things besides to further theyr saluation. This is it which the Apostle teacheth at large, Rom. 8, 35, 37. Thus we see that no attempts can hurt the Church, inasmuch as God taketh the wise in their craftinesse, and scattereth the deuices of the wicked,Iob 5.13. as he turned the wisedome of Ahithophel into foolishnesse.
The Reasons of this Doctrine seruing for confirmation of vs, are direct & euident. For Reason first, it is God that watcheth ouer his to deliuer and to preserue them from all the dangers that go ouer theyr heads. We shall not neede to feare hauing so good a keeper, & being assured of right good keeping. He will alwayes protect vs by his great power and infinit goodnesse. This the Prophet handleth at large, Psal. 121, 1, 2, 3, 4, 5, 6, 7. So Moses declaring the cause that Balaams curses & coniurations did not preuaile, but were turned into a blessing, sayth, It was because the Lord loued his people, Deut. 23, 5. No policies can preuaile where there is such a keeper, who being on our side, what skilleth it who bee set against vs?
Reason 2 Secondly, hee hath appointed the Angels also to guard and defend them, to pitch their Tents round about them, to bee ministering spirits sent out for their good, which alwayes behold the face of their Father which is in heauen. God is the cheefe watchman whom nothing can escape; the Angels are second watchmen vnder God, whom God hath deputed to that office to serue the necessities of the Church. This the Prophet Dauid yt sweet singer of Israel setteth downe, Psal. 91, 10, 11, 12. Where the prophet proueth, that no crosse or calamity shall come neere them or their dwellings to hurt them, because not onely God himselfe will care for their defence, but appoint the holy Angels as his heauenly messengers to preserue them. Not that the helpe of God is not sufficient, or that we should put our trust in their helpe, but to teach vs for our comfort, that we haue God and all the hoast of heauen, as an army ready mustered & marshalled to succour and sustaine vs in all our dangers.
Now it remaineth to consider what Vses Vse 1 may be made of this Doctrine. First, we must confesse to our singular comfort, that great is the power and goodnesse of God, which can neuer faile or forsake those that are his. No counsell, or wisedome, or policy, can escape his knowledge, or encounter with his power: we see this notably in this example before our eyes. This false Prophet Balaam was an enemy of God and of his people, he had set both his heart to couet, and his tongue to saie; all his purpose was to curse the people, hee leaueth nothing vnattempted to compasse and contriue his enterprize, yet we see all is vanity and commeth in the end to nothing. Great therfore is the power and might of God. We heard in verse 19. that he was constrained to say, That God is not like to mortall men, & therfore we ought to be ashamed to call the truth or power of God into question, wherein there is neither want nor weaknes. All the power that is in men and Angels, is nothing to the infinite power of God. Let vs therefore acknowledge and confesse this might and maiesty of God: let vs in all our dangers and calamities reuerence it, and rest in it. Let vs not measure it by ordinary meanes, but know that he is able to work as wel without means, and against meanes as by meanes. The faith of Abraham is commended by the Apostle, Ro. 4, 18. Heb. 11, That aboue hope he beleeued vnder hope, and that God was able of the ashes of Isaac offered vp in sacrifice, to raise him againe to life.
[...] 2.Secondly, wee may in assurance of his fauour conclude the blessednesse of the people of God, and their happy estate and condition: yea, we may truly say with the Psalmist, Psal. 144, 15. Blessed are the people that are so, yea blessed are the people whose God is the Lord. None are harder assaulted, none are better protected. Their confusion is sought, but they stand in ye strength of God. This is a great blessing, to be shaken, and yet to abide firme in stormes and tempests. Happy are they that haue so vigilant a watchman as the Lord is. That City is safe, that kingdome is sure, that house is quyeted, that soule is secured, that hath such a keeper. What City vpon the earth (sauing the City of our God) hath such a watchman as neyther slumbereth nor sleepeth? But the Church wc is Gods commonwealth, hath a gouernour and guardian, which is all an eye to see their dangers, all an eare to heare the counsels, & all an heart to vnderstand the deuices of theyr enemies, and all an hand and strong arme to scatter them, and to defeate them. This happines we heard before, verse 10, how Balaam praised and desired. He confesseth alowd that the death of the Iews was more to be desired thē the life of all other men, because GOD held them for his people. Though he were a wretched idolater, and sought to turne the truth of God into falshood, yet standing as it were vpon the racke, hee was inforced to vtter this speech, as if he had sayde, Who is it that can doe any thing against Israel, seeing they remaine in the fauour of their God? Let vs learn to magnifie the Lord for his mercy, and walk worthy of this our happines, which the men of this world do want. They haue no protection from God, but lye open and naked vnto dangers of soule and body, and haue to defend them, not so much as a poore fig leafe.
Thirdly, let vs seeke to bee at peace with God, and labour to be reconciled vnto him. If God be against vs, what creature dare stand vp for vs to helpe and comfort vs; nay what creature shall not fight against vs to destroy and confound vs? For the subiect (though neuer so noble & honorable) that hath the King against him, shall finde few others to succour him, or shew him any countenance, as we see in the booke of Ester; Ester 7, 9. so soon as the wrath of the King began to be kindled against Haman, by and by they couered his face, and helped forward his execution. So if wee sinne against God the King of Kings, and prouoke him to wrath, who shall dare to pleade for vs? On the other side, if God be on our side, who shall be against vs, or what creature shall hinder our peace? This the Prophet Hosea declareth, as a benefite belonging to the Church, Hos. 2, 18. In which words the Lord promiseth that hee will so watch ouer his Church by his prouidence, that they shall haue rest and securitie from all dangers of enemies, and be deliuered from the rage of beasts, and the violence of men. But how (will some say) can this bee? Obiection. Seeing the vngodly that haue God their enemy, yet haue the world and the men of ye world smile & laugh vpon them, and the godly who haue God their friend, yet haue the world for their enemy? I answer, Answ. This seemeth to be so to those that iudge of things after the flesh & according to the outward appearing; but if we will iudge righteous iudgement, and behold them with the eye of Fayth, wee shall [Page 966] finde it to be otherwise; whether wee respect the end, or the inward feeling of the soule and Conscience. Touching the end and issue of things, if we waite with patience but a while, and looke with a single heart vpon the euent, we shall see that the vngodly (who haue God set against them) haue al things to work their destruction, and to further their condemnation; not onely their troubles, but euen the most holy ordinances of God, the exercise of prayer, the hearing of the word, the partaking of the Sacraments. The things are in themselues, and their owne nature the sauor of life to life, 2 Cor. 2, 16: but to them they become the sauour of death to death. Contrarywise, the godly who haue God reconciled to them in Iesus Christ, haue all things to further & to finish the saluation of their soules, and to seale vp their eternall peace, Rom. 8, 28: inasmuch as all accidents that befal them, tend to bring them to glory and immortality, and work for the best vnto them that loue God, euen vnto them that are called of his purpose: not onely prayers and praises, not onely the Word and Sacraments, which are as the life of their souls and the breath of their nosthrils, but all crosses, calamities, and afflictions, are sanctifyed for their good and happinesse. Secondly, in respect of the inward feeling of the soule and conscience. For the vngodly, who feele the wrath of God for their sinnes, as it were the flashings of hell fire, doe finde rest and refuge in nothing, but account all the creatures for their enemies, and alwayes stand in feare of them as of Gods hoast and army, set in battell array against them, and as of his instruments to bring them to destruction. The heauens are prepared at the commandement of God to be as brasse, as in the dayes of famine, to punish them, 1 Kings 17, 1. the clouds to poure down showres of raine vpon them, as vpon the olde world, Gen. 7, 11: the waters ready to drowne them, as the hoast of Sisera, Iudg. 5, 12: the fire to consume them, as it did Sodom and the other Cities of the plaine, Gen. 19, 24: the aire to poyson and infect them, as in the time of pestilence, Ezek. 5, 12: the earth open to swallow them, as it did Dathan and his followers, Numb. 16, 32, the Beares to deuoure them, as they did the two and forty vngracious children that mocked the Prophet, 2 King. 2, 42: the Lyons to destroy them, as they did the Idolatrous Samaritanes, 2 King. 17, 25: Fiery serpents to sting them, as they did the murmuring Israelites in the wildernesse, Num. 21.6: the basest and meanest creatures are armed with power and will to bidde battell against them; Flies and Frogges to annoy them. as they did the Egyptians, Exod. 8, 6.24: & Lice to eate them, as they did Herod a bloody persecutor of the Church, Acts 12, 23. Thus do the vngodly feare all the creatures of God, & cannot be secured from any one of them. An example whereof we haue in Cain, who wandered vp and downe in the earth, and feared that euery creature that found him would kill him, Gen. 4, 14. And no maruell, for the wicked flyeth when no man pursueth him, Prou. 28, 1. But the godly, who feele Gods fauour and mercy toward them, and haue him for their friend, do find by blessed experience all Gods creatures, as it were his souldiers, to stand for them, and therefore doe not stand in feare of them, but can say with a feeling faith, Rom 8, 38. I am perswaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things to come, nor heighth, nor depth, nor any other creature shall bee able to separate vs from the loue of God, which is in Christ Iesus our Lord. For when the wayes of a man please God, he will make euen their enemies at peace with them, Prou. 16, 7. All this appeareth in the example of Adam, as in a glasse: before he fell into sinne, Gen. 3, 8. he walked in the garden without feare, he talked and communed with God without feare; all things were subiect to him that was subiect vnto God. But when he had nearkened to the olde serpent, and disobeyed the commandement of God, the whole course of Nature was turned, he hid himselfe from the presence of God, and feared the creatures which before hee ruled. To conclude therefore, seeing it is God who is the cause of our peace, let vs rest vpon his prouidence and protection, and seek earnestly reconciliation with God, that wee may haue the inward peace of a good conscience, which howsoeuer the world may striue to disturbe and hinder, yet cannot take away from vs: as our Sauiour Christ promiseth, Iohn 16. verse 33, In me ye shall haue peace, in the world yee shall haue affliction. And againe, Iohn 14, 27. Peace I leaue with you, my peace I giue vnto you, not as the world giueth giue I vnto you. So that in regard of this spirituall peace of the faithfull, cōsisting partly in our peace with God, which is the Fountaine, and partly in our peace of conscience, which is the fruite,Psal. 25, our soules are assured to dwell at ease; in the middest of all troubles wee shall be comforted, and by his prouidence and protection be secured, howsoeuer our bodyes bee tossed and turmoyled. For this spirituall peace not onely may stand, but is euermore ioyned with crosses and persecutions.
[Verse 24. Behold, the people shall rise vp as a Lyon, and lift vp himselfe as a young Lyon: hee shall not lye downe till he eate of the prey, &c.] In these words, the estate of the Church is described after sundry conflictes in this life. It hath many enemies that for a time rise vppe against it, but in the end the Church shal rouze vp it selfe and arise as a Lyon, who will not couch till hee haue taken and eaten his prey. This shalbe the strength of the people of God in subduing and ouercomming all theyr enemies. This was begun by Moses, prosecuted by Ioshua, continued by Dauid, and fulfilled by Christ, Who ruleth in the midst of his enemies, and shall bring all things in subiection vnder his [Page 967] feete. Doctrine. [...] Church [...] in the [...]e vic [...] [...]er all [...]es. Psal. 110, 1, 2. From hence we learne, That the Church in the end shall haue victory ouer all enemies that set themselues against it. They dash themselues against the Rocke that shall breake them in peeces: for howsoeuer they oppose themselues against the good estate thereof, they doe but kicke against the goad, as stiffe-necked & hard-hearted beasts, that haue not learned to beare the yoke of God, nor to acquaint themselues with the wayes of godlinesse. God will shew himselfe most powerfull in ouerthrowing and discomfiting the enemies of the Church. This euidently appeareth by the history of the Church in Egypt, in Babylon, as also in the bookes of Exodus and Ester. The Prophet Dauid declareth, [...] 14, and [...] 8. that notwithstanding the rage of Gods and his enemies, He that dwelleth in the heauens shall laugh, the Lord shall haue them in derision, yea he shall crush them with a scepter of Iron, and breake them in peeces like a Potters vessell, Psal. 2, 4, 9. This Christ our Sauiour teacheth his Disciples, when he sent them foorth to worke myracles, and to preach the Gospel of the kingdome to be at hand; he prepareth them for the Crosse, he foretelleth them what they should looke for, I send you as sheepe in the midst of wolues: but beware of men, for they wil deliuer you vp to the Councels, they will scourge you in their Synagogues, they will bring you before Rulers, they will betray you to your enemies, and ye shall be hated of all men for my sake; but hee that endureth to the ende, shall bee saued. Matth. 10, 16, 17, 22.
Reason 1 The Reasons are euident. For first, the Lord Iesus is the King of his Church, he hath the keyes of hell and death, He openeth and no man shutteth he shutteth and no man openeth, Reuel. 1, 18. Iohn 10, 28. He is the Shepheard of his sheepe; his sheepe heare his voyce, he knoweth them, they follow him, he giueth vnto thē eternall life, so that they shall neuer perish, neyther shall any pluck them out of his hand. He is the head of the Church, and quickeneth all the members of his body, by whom we haue redemption through his blood, euen the forgiuenesse of our sinnes, Col. 1, 18. Seeing therefore Christ Iesus is the King of his Church, the Shepheard of his sheepe, the Head of his body, wee cannot doubt but he will defend his Church, saue his sheepe, & keepe safe and sound the members of his body, that none shall be able to destroy them, or to take them out of his hand.
Reason 2 Secondly, our weaknes is not hidden from the Lord, he knoweth whereof we are made, he remembreth that we are but dust; yea a winde that passeth and cometh not againe Therefore the Apostle saith, that God is faithfull, which will not suffer vs to bee tempted aboue that we are able, but will euen giue the issue with the tentation, that we may bee made able to beare it, 1 Cor. 10, 13. So the Prophet teacheth, that the rod of the wicked shall not alwayes rest vpon the lot of the righteous, lest the righteous put foorth their hand vnto wickednesse, Psal. 125, 3 [...] declaring that the Lord appoints his for a time to be afflicted, yet in the end they shall be deliuered, and the wicked shall not be suffered in their oppressions.
The vses are now to bee handled. First, Vse 1 this teacheth for our instruction, that the Church hath alwayes enemies in this world, against which it must continually striue and fight. There is no victory before the battaile, there is no conquest before the fight. We are all souldiers and warriours in this life, to fight the battels of God, we must not dreame of liuing euer in rest and pleasure. Humility and misery must go before honour and glory: the crosse commeth before the crowne; we must wrastle before we can haue the garland;1 cor. 9, 24, 25. wee must runne before we can obtaine the goale; we must striue before we can haue the mastery; we must labour before we can receiue the fruites; we must fight before we can win the victory. This is it which the Apostle sheweth vnto vs, 2 Tim. 2, 5, 6, 11, 12. Thus it was with Christ, first he suffered aduersity, and then hee entred into glory: first he endured the Crosse, and despised the shame, and then he was set at the right hand of the Throne of God. Luke 24, 26. Hebr. 12, 2. This is the way, let vs walke in it. He is a foolish husbandman that will look to reape before he haue sowed. The Disciple must not looke to be aboue his Master, nor the seruant aboue his Lord. We must through manifold tribulations enter into the kingdome of heauen: and all that will liue godly in Christ Iesus, must suffer persecutions. This is our lot & portion, this is the cup which is prepared for vs to drinke of: we must prepare strength and courage, we must get vs faith and patience, that we may be able to hold out vnto the end.
Secondly, this is a singular comfort to all Vse 2 the children of God, and able to season and sweeten the bitternesse of the Crosse, & make vs to vndergo it with ioy and gladnesse. Whē soeuer therefore we shall be hated for ye Gospels sake, and suffer persecution at the hands of our enemies, let vs comfort our selues with these meditations. First, afflictions shall not separate vs from God, howsoeuer for the present they seeme not ioyous but greeuous, yet afterward they bring the quiet fruite of righteousnesse vnto them which are thereby exercised, Heb. 12, 11. This the Apostle teacheth That neither tribulation, nor anguish, neither persecution, nor famine, neither perill nor sword, shall separate vs from the loue of Christ, Rom. 8, 35. Secondly, the afflictions of this present time are not worthy of the glory which shall be reuealed vnto vs, Rom. 8, 1 [...]: which neither the eye hath seene, nor the eare heard nor the hart of man conceiued. True it is, our afflictions are oftentimes great, but the reward is greater: our troubles are of great continuance, & of long durance, but the glory to come is with out end, when we shall be crowned and cloathed with immortality, 2 Cor. 4, 17, 18. Our persecutions are many, but the ioyes laide vp [Page 968] for the faithfull are infinite, & not to be numbred.
Thirdly, all our crosses which wee beare and sustaine, shall haue an happy euent, and a glorious end, for such as hold out to the ende shall be saued, Mat. 10, 22, 32, 39. Whosoeuer shall confesse Christ before men, him he will acknowledge before his Father which is in heauen; and whosoeuer shall lose his life for his sake and the Gospels, shall be sure to finde it, inasmuch as he hath committed it to a faith full keeper, who is able to keepe that which hee hath committed vnto him against that day.2 Tim. 1, 12.
Fourthly, we must consider, that the same calamities, nay farre greater, haue happened to Christ himselfe and his Apostles; to the Prophets and holy men of God, remembred vnto vs in the Scriptures. Now the seruant must not looke for a better condition then the Master, Mat. 10, 24, 25, nor the disciple then his Lord; nor the houshold, then the Housholder: nay, we must nor dreame of a better estate thē our fellow-seruants haue had before vs.
Fiftly, the enemies in their greatest rage, snarling like Dogs, hurting like Serpents, byting like Cockatrices, deuouring like Lyons, bloody like Wolues, subtle as Foxes, raging as wilde Boares, as vnreasonable as Beasts; yet can proceed no farther then to kill the body, they cannot destroy the soule;Math 10, 28. nay, they can exercise no power ouer the body, except it be giuen them from aboue, seeing the prouidence of God so ouerswayeth all things, that not an hayre falleth from our head, nor a sparrow to the ground, without the will of our heauē ly Father. These are great comforts that arise vnto vs in our troubles, wherewith we should be wholly possessed, that we murmure not against God. On the other side this doctrine serueth to set downe the wofull condition of the persecuters and enemies of the Church; they may prosper and preuaile for a time, but in the end they shall not escape;Math. 10, 33, 38, 39. for the church and the members of the Church must haue the vpper hand, when all their aduersaries shall be shamefully confounded. This we see notably set before vs in the booke of Daniel; he had many and mighty aduersaries that plotted his death, and sought his ruine, incensed the King against him, and caused him to be cast into the Lyons denne. But what was the yssue of these things? Surely he was deliuered & they were destroyed: For by the commandement of the King these men which had accused Daniel, were brought and cast to the Lyons, they, their children, & their wiues; and the Lyons had the mastery of them, and brake all their bones apeeces, or euer they came at the ground of the den, Dan. 6, 24. This is it which Salomon teacheth, Prou. 11, 5, 8. Looke vpon the examples of Pharaoh, of Sancherib, of Haman, of Herod, and sundry others; in al which we see, that the wicked shall bee a ransome for the iust, and the transgressour for the righteous, Prou. 21, 18. This serueth to terrifie all vngodly mē, & to teach them not to set themselues against the godly, that are more righteous then themselues.
Thirdly, heere is matter giuen vnto vs of Vse 3 praise and glory to be giuen vnto God, for the safety and deliuerance of his people. It is the worke of his right hand, and therefore the glory also must be his. Our helpe cannot come by our owne strength, nor we ouercome by our owne pollicy; when we haue searched and examined all that is in vs, we shall finde it to come short of working our deliuerance. It is God onely that hath done it, and therefore we must yeeld him the honour of all the victories that he giueth vs against our enemies. When a man hath done vs any wrong, or put vs to some trouble, and we be deliuered from it; we must assure our selues, that it is God that hath giuen vs ye vpper hand, to the end our mouths should alwayes be opened to giue him thanks and we by our whole life shold acknowledge how much wee are bound and indebted vnto him. This is it which Moses pointeth vs vnto, [...]eut. 32, 43, when he willeth the Iewes and Genetiles to praise Gods Name, For he will auenge the blood of his seruants, and yeeld vengeance to his aduersaries, but he will bee fauourable to his Land, and bee mercifull vnto his owne people.
Lastly, as Balaam heere declareth that the Vse 4 Church hath sure and certaine hope of victory, and shall rise vp as a Lyon in defiance of all their enemies; so th s shall especially appeare in respect of spirituall enemies, which fight against our soules. This victory shal be finished and fully accomplished in Christ, who as the victorious Lyon of the Tribe of Iudah, with his foote of brasse shall stampe downe, and trample vnder his feete by little and little the enemies of our peace and saluation. This is it which the Apostle assureth the Saints of God, Rom. chap. 16, verse 20. The God of peace shall tread Satan vnder your feete shortly. This is a sweete and singular promise, which should be as the Anchor of our soules both sure & stedfast whe [...]ein it is vnpossible that God should lye; that we might haue strong consolation, which haue our refuge to lay hold vpon that hope that is heere set before our eyes. True it is, the diuell doth alwayes renew the battaile against the seruants of God, he doth sift and winnow them as Wheat, and as it were bruise their heele; but his head is broken. Gen. chap. 3 vers. 15, he hath receiued his deadly wound, and he shall not preuaile ouer them: for there is no condemnation to them that are in Christ Iesus. Indeed God is able to foyle him and destroy him at once, and to giue vs a full and finall conquest ouer all the powers of darknesse in a moment, if it pleased him: but lest we should bee puffed vp in pride, and forget our selues, lest wee should leaue calling vpon the Name of almighty GOD, and the sorrowing and sighing for our owne weaknesse; lest we should be besotted with selfe-loue, & [Page 969] fall asleepe in security, the Lord will worke by little and little, he will proceed as it were by li [...] and leuell, he will roote out our spirituall enemies by degrees. Let vs not therefore looke to be freed wholly from tentations, but know, that it is profitable for vs to be exercised vnder them: And let vs be sober and watch, seeing our aduersary the diuell, as a roaring Lyon walketh about, seeking whom he may deuoure, whō if we resist stedfast in the faith, he will flie from vs, 1 Pet. 5, 8, 9. Iam. 4, 7. Let vs put on the whole armour of God, that we may be able to stand against all the assaults of the diuell. And let vs remember, that he is resisted and driuen away, not by any superstitious crossing of our selues (which is no armor of proofe) but by faith, & by prayer proceeding from faith, which are of great force and effect.
25 Then Balak said vnto Balaam, Neither curse nor blesse them at all.
26 But Balaam answered, and saide vnto Balak; Told I not thee, saying; All that the Lord speaketh, that must I do?
27 Againe, Balak saide vnto Balaam, Come I pray thee, I will bring thee vnto another place, if so bee it will please that God, that thou maiest thence curse them for my sake.
28 So Balak brought Balaam vnto the top of Peor, that looketh toward the wildernesse.
29 Then Balaam saide vnto Balak, Make me heere seuen Altars, and prepare me heere seuen Bullocks, and seuen Rammes.
30 And Balak did as Balaam had saide, and offered a Bullocke and a Ram on euery Altar.
Thus much touching the Prophesie it selfe: now followeth the last part; to wit, the issue and effect therof, both in Balak and in Balaam. For heere we see the King chafing, the Sorcerer excusing; hee commanding, and the King obeying. First of al, when Balak perceiued that hee was deceiued of his hope and expectation, his wrath is kindled, and he chargeth the hyreling, that if he will not curse the people as he appointed, yet he should not blesse them as he had enterprised. For the wicked had rather haue the truth of God smothered & buried in silence, then themselues offended and disappointed. The mercenary Prophet excuseth himselfe that he was vniustly accused, hauing foreshewed, that it was not at his choise to hold his peace, or to speak what he would, but was constrained by a superior power to open his mouth, and to vtter that which was deliuered vnto him. After this answer, the king taketh him vp into another place (to Peor,) in which Mountaine their Idoll had a Temple, hoping that at the last, ye God of Israel would change his minde, and grant his request. Behold the peruersenesse of vnbeleeuers, who albeit they be crossed in their euill intentions & inuentions, yet they proceed in their purposes, and betweene voide hope, and vaine feare, hold on their courses in the blindnesse of their hearts. Therefore Balaam seeking to keepe his credite, and entertaining the King in an expectation of better successe to come, reneweth his former practise, commanding seuen Altars to be builded, and seuen Bullocks and Rams to be prepared; to whom the credulous King obeyeth, and suffereth himselfe to be deluded, by the diuellish sorceries and idolatrous sacrifices of that false Prophet.
These particular points haue beene before considered, and the principall Doctrines arising from hence likewise opened.Ierom lib. 2. apolo. aduers. Ruffin. For heereby we see the rage and fury of the enemies to be vnsatiable, and vnappeaseable, albeit their might be not answerable to their malice, nor their power so great, as their desire to hurt; they are like the sea that neuer resteth, but casteth vp mire and grauell. No malice or cruelty can be comparable to the malice and cruelty of a naturall man, vndertaken for religion, or rather against religion and the truth of God. The father in this case hath not spared the son,Math. 10, 35. ye brother hath betrayed the brother to death, a mans enemies haue beene they of his owne house, and they haue beene as wolues one to another.
Againe, we see how euill men, albeit they be crossed in their attempts, yet will not giue ouer, but returne to their former sinnes, As the dogge to his owne vomite. So deceitfull a bayte is sinne, ensnaring the conscience, that hardly they returne that are holden in the chaines thereof, hauing satan at their elbow to tempt them, and their owne corruptions within thē to helpe them forward. Notwithstanding, it shal not be amisse for vs to obserue the points laide before our eyes; one in the person of Balaam, the other in respect of Balak, the third in respect of them both.
[Verse 26. Balaam answered and saide vnto Balak. Told I not thee, saying; All that the Lord speaketh, that must I do?] We haue oftentimes noted before, that the words which Balaam deliuered, he spake, as moued and inspired by ye Spirit of God; his prophesies are not mingled with his owne dreames and deuices, as drosse with pure gold, as chaffe with cleane wheate, or as saw-dust with wholesome meat: these came not from the will of man, nor proceeded from any priuate motion and interpretation: he was guided and directed by the holy Ghost, and therefore he saith in this place; All that the Lord speaketh, that must I do: and in the chapter following, If Balak would giue me his house full of siluer and gold, I cannot passe the commandement of the Lord, to do either good or bad of mine owne minde: what the Lord shall command, that same will I speake, Numb. 24, 13. So then he declareth, that in vttering & pronouncing these prophesies, he was limited and restrained, & his tongue tyed vp to that which God should put in his mouth.Numb. 22, 38. He was not left [Page 970] at liberty to speake at randon what he would, he must speake onely that which the LORD would haue him.
Doctrine. It belongs to the Ministers to deliuer Gods word onely and wholly.From hence we learne, that it is a duty belonging to all the Ministers whom God hath separated and called to that Office, to deliuer the will of God fully & perfectly as they haue receiued it of God, without adding to it, or detracting from it. True it is, the Ministers of the Gospel haue now no extraordinary reuelations or immediate inspirations, God doth not appeare or reueale his word vnto them, eyther by dreames in the night, or by visions in the day, neither do they heare his voyce frō heauen: but they haue the wil of God reuealed, and the Lord speaking vnto them in his word. This word they must teach, & nothing but this word, and all that is reuealed for our saluation in this word. A witnes that is broght in to giue euidence betweene man and man, in any hard matter that riseth in iudgement betweene blood and blood,Cicer. Epist. famil. lib. 5. betweene Plea & Plea, is sworne to speake the truth, and all the truth, and nothing but the truth. So should it be with all Pastors and Teachers, which are as the Lords witnesses, they must deale fully and faithfully, they must boldly speake that which God in his word hath reuealed, & publish vnto his people all that which he hath deliuered vnto them. This is it which the Lord spake to Ieremy, hanging backe when God called him, excusing whē God separated him, refusing when God had chosen him; Say not, I am a childe: for thou shalt goe to all that I shall send thee, and whatsoeuer I command thee, shalt thou speake, Ier. 1, 7. 1 Kings 22, 14. Likewise when our Sauiour sent out his Apostles into the world, he charged them with this as a part of their commission; Teach them to obserue all things whatsoeuer I haue commanded you, Math. 28, 20. And the Apostle speaking of the Supper of the Lord, saith: I receiued of the Lord that which I also haue deliuered vnto you, 1 Cor. 11, 23. And afterward confirming the faith in the Corinthians, in the article of the resurrection, hee saith; First of all I deliuered vnto you that which I receiued, how that Christ died for our sinnes, and rose againe according to the Scriptures. 1 Cor. 15, 3. Thus doth the Apostle clear himselfe, being falsely charged by the Iewes; I obtained helpe of God, and continue vnto this day, witnessing vnto small and great, saying none other things then those which the Prophets and Moses did say should come, Acts 26, 22. Yea, this was the vsuall manner of all the Prophets preaching vnto the people, to come vnto them in the Name of God: Heare ye the word of the Lord, Thus saith the Lord.
Reason 1 The Reasons for confirmation heereof, follow to be marked of vs. First, this appeareth from the sundry titles as names of their Office that are giuē vnto them in the Scriptures, to put them in minde of the duties of their callings. They are called Workemen, because they should do the Lords businesse,2 Tim. 2, 15. and finish the worke whereunto hee hath called and ordayned them. They are called Builders, because they should build vpon the foundat [...]n.Psal. 118, [...] The foundation is precious, euen Iesus Christ, who is pure and perfect gold; and they must build vpon it, gold, siluer, and precious stones; not hay, not stubble, not timber, lest they suffer losse when the fiery triall shall come. Thus the Apostle speaketh, 1 Cor. 3, 12. According to the grace of God giuen to me, as a skilfull Master-builder, I haue laide the foundation, and another buildeth thereon: but let euery one take heed how he buildeth vpon it. Sometimes they are called Pastors & Shepheards,Eph. 4, 11. Ier. 3, 15. because they shold make the Sheepe of Christ to rest in greene pasture, and leade them by the still waters. Sometimes they are called Messengers, because they are,Mal 2, 7. 2 Cor. 5, 20 or should be Gods mouth and messengers vnto the people, and in stead of God himselfe to them. Should not the Embassadour deliuer the message, and al the message of his Lord and Master? Dare hee chop and change, dare he adde or alter, dare he inuent & deuise any thing of his owne? No, he will not depart or decline from his commission, but faithfully dischargeth the trust reposed in him. The Ministers are the messengers of God, and Embassadours of Christ, and therefore it is required of them, that they be found faithfull in the execution of their office. Hence it is, that the Prophet saith; The Priests lips should preserue knowledge, and they should seeke the Law at his mouth: for he is the Messenger of the Lord of Hosts. So the Apostle speaketh; Now then wee are Embassadours for Christ, as though God did beseech you through vs, we pray you in Christs stead that ye be reconciled to God. All which Titles, do tye vp the Minister of God to deliuer onely the message of God, and do not leaue him at liberty to teach what he list.
Secondly, to the end the faith of the hearers Reason 2 may be certaine, stayed vpon the power of God, not vpon the wisedom of men, which is but a broken Reede, a weake Pillar, and a rotten foundation to beare them vp. This is the reason that the Apostle Paul vseth, 1 Cor. 2, after he had shewed, that he spake vnto thē the wisedome of God in a mystery, euen the hid wisedome which God had determined before the world vnto our glory, hee giueth this reason; That your faith should not be in the wisedome of men, but in the power of God, 1 Cor. 2, 5, 7. God would not haue his people left in vncertainties, nor fed with chaffe, nor carried about with euery winde and weather of doctrine, but builded vpon a sure Rocke, & stand vpon a certaine foundation. But there is no sound feeding for the soule, but by the word, which is the power of God to saluation; all other foode is as dust and drauery. All the fine deuices of the wit, deliuered in the perswasible words of mans wisedome, that tickle the outward eares, and delight carnall men, sauoring wholly of the flesh, and not of the Spirit, are no better then huskes, fitter to feed swine, [Page 971] then to nourish the sonnes and daughters of God [...]o eternall life. The word of God is a sharpe two edged sword: [...] 1, 16. [...], 4, 1 [...]. the word of man is as a leaden knife, or a wooden dagger, which may: well threaten, but cannot strike, or if it strike, it cannot enter. The word of God is a consuming fire, Ier. 5, 14, and 23, 29, like to God the author of it, able to enflame mens hearts with a loue of God when it is beleeued: the word of mā is as a painted fire, which carrieth a shew, but hath no substance or strength, eyther to waste the stubble, or to refine and purifie siluer or gold. The word of God is the Lords Fan to winnow the people, Math. 3, 12, separating the bastardly brood of Abraham from the true sonnes, venting the hypocrites from the beleeuers, and scattering with the powerfull blast thereof, the reprobates from the elect: all other wayes & means that are vsed, are too weake & feeble to work this separation of the chaffe from the wheat. And therefore all such as are the Lords Fanners, that would publish their doctrine, not to please the eare, but to open the doore of the conscience, must vse no other instrument then this word of God which hath this force and effect.
Reason 3 Thirdly, God will destroy those that doe not deale faithfully with his people. Such as either hide the truth, or withhold it in vnrighteousnesse, such as conceale or corrupt the word to please mē, vndergo the curse of God, and bring vpon themselues the heauy wrath of God. This appeareth in that charge which the Lord gaue to the Prophet Ieremy, chap. 1, 17. Thus the Lord dealeth also with the Prophet Ezekiel, chap. 3.18, and 33, 6. So the Apostle saith, A necessity is laide vpon me, and woe vnto me, if I preach not the Gospel, 1 Cor. 9, 16.
Vse 1 The vses of this doctrine are now to bee handled. First of all, it followeth that they must know the Scriptures, they must not bee young Plants, Idol Shepheards, blinde guides, dumbe dogs, sleepy watchmen, vnsauory salt, which is good for nothing but for the dunghill, if for the dunghill, Luk. 14, 35. Mat. 5, 13. It is a shame for a guide not to know the way for a Seer to be blinde, for a Messenger to bee dumbe. So then, all Teachers should make conscience to furnish themselues as wise Scribes and good Stewards, with profitable & competent knowledge, spending their dayes in getting the vnderstanding of the Scriptures that they may minister a word in due season, and be able to feed their fellow-seruants with wholesome food, leading them to the fountaines of life. So then the knowledge of the word of God, and the gift of interpretation cannot be separated from the function & calling of the Minister, and God doth disclaime and disauow such as are without knowledge, that they shall be none of his Pastors & Teachers. Thus he speaketh by the Prophet Hosea, chap. 4, 6. Because thou hast refused knowledge, I will also refuse thee, that thou shalt be no Priest to me. Who would not maruaile, if a Prince should appoint a Messenger or Embassadour to goe to a people, which had no legs to goe, no tongue to speake, no language or reason to deliuer his message? Who then can be so absurd, as to thinke that the wise God, the Lord of Lords, and King of Kings, would appoint any to be as his mouth, and the Messenger of his will, which cannot teach and deliuer his will? Who is it that hath an house to builde, that will chuse such Carpenters and Masons as haue no skill to lay a stone, or to hew their timber, or to handle their Tooles? Who will retaine or entertaine a Shepheard to keepe his sheepe, an husbandman to till his ground, a Captaine to leade his army, a Steward to prouide for his family, a labourer to do his work, that is altogether ignorant, and hath no knowledge to do these things? Now God is more prudent and prouident then mortall man, and therefore he will reiect and refuse all such as are not able to discharge the Office committed vnto them through ignorance. God requireth knowledge in all the people, much more in such as take vpon them to be the Teachers of the people, which should not onely haue knowledge themselues, but teach knowledge to others, that they do not perish for want of knowledge. The Spirit of God mentioneth this to bee one of the cheefest causes that religion perished among the ten Tribes, and that Idolatry was erected and continued among them, euen vntill they were carried away to perpetuall captiuity, in that Ieroboam made of the lowest and rudest of the people,1 King. 13, 31, and 13.33. Priests of the high places; who would, might consecrate himselfe to that calling. The condition of the Iewes was neuer more dangerous and desperate, and neerer to destruction and desolation, then when they had blinde watchmen, and such Priests set ouer them as had no knowledge; which made the Prophet Esay call for all the beasts of the field to deuoure them, and all the beasts of the Forrest to eate them vp, giuing this as the reason, For their watchmen are all blinde, and haue no knowledge, Esay 56, 9, 10. Hence it is, that the Prophet Malachi teacheth, That the Priests lips should preserue knowledge, & the people seeke the Law at their mouth, for they are the Messengers of the Lord of hoasts, Mal. 2, 7. This therefore sheweth and condemneth the grosse and greeuous sinne of many amongst vs, that occupy the places of Pastors, and cannot feede; that run before they were sent, take vpon thē to be lights, and yet are darknesse. These can haue no comfort in their calling, because they were neuer designed or called of God to this place: For whomsoeuer he calleth to any function, hee enableth in some measure to discharge the duty which hee hath required of them. They indanger their owne soules, & the soules of many other, for when the blind leade the blinde, both fall into the ditch,Greg. hom 11. in Ezekiel. and one saith truely, that we murther the soules of such [Page 972] as we see runne the way of destruction, when we are carelesse and hold our peace.
Vse 2 Secondly, it behoueth all the Ministers of the word of God, to make conscience to deliuer the truth, and all the truth vnto the people, howsoeuer it be taken, according to the example of the Apostles: Peter and Iohn answered vnto them, and saide; Whether it bee right in the sight of God, to obey you rather then God, iudge yee: for we cannot but speake the things which we haue seene and heard, Acts 4, 19, 20. And Paul exhorting the Elders and Ouerseers of the Church of Ephesus, setteth before their eyes his owne practise, that he had kept back nothing that was profitable, but had shewed them all things necessary to saluation: I take you to record this day, that I am pure frō the blood of all men, for I haue concealed nothing, but haue reuealed vnto you all the counsell of God, Acts 20, 20, 26, 27. If we be carefull and conscionable in doing this duty faithfully to God and his people, we shall reape and receiue more sound comfort thereby, then by the powerfull effect of our Ministery. True it is, all painfull Teachers esteeme nothing more, nor so much, as of the people whom they haue gained to God and godlinesse, accounting them their ioy, & their crowne,1. Th. 2, 19 20. and their glory; and yet we may reape more true comfort and consolation by discharging our duties carefully, then by sauing soules, and by turning many to righteousnesse, if we could winne whole kingdomes to God. For we may saue others from death, and conuert a sinner from going astray out of his way, and yet after this, our selues become reprobates; wee may be the sweet sauour of life to life to others, and not our selues to God. Thus was it with many Priests of loose & licentions life vnder the Law. Thus it was with Iudas, who wrought miracles, preached the Gospel, and conuerted soules as wel as the rest of the Apostles, yet was the sonne of perdition. And thus no doubt it was with the Scribes and Pharisies that sate in Moses chayre, and taught the people what they should obserue and doe; like vnto those workmen that builded the Arke for others, but were drowned themselues. Let vs then labour after the especiall comfort, consisting in the deliuerie of the whole will of God, that though our hearers perish, and go vnto destruction, yet wee may find peace and comfort to our own harts. This was it which the Apostle rested in; hee preached Christ, not onely as a Sauiour to thē that beleeue, but as a Iudge of them that contemne him: he saith; We are vnto God the sweete sauour of Christ in them that are saued & in them which perish: to the one we are the sauour of death vnto death; and to the other, the sauour of life vnto life: for we are not as many, which make merchandize of the word of God, but as of sincerity, but as of God, in the sight of God, speake wee in Christ, 2 Cor. 2, 15, 16, 17. Thus doth the Prophet Esay prophesie concerning Christ, bringing him in, on the one side complaining of the contempt of his preaching, and on the other side comforting himselfe, that his worke was approued of God: I haue laboured in vaine, I haue spent my strength in vaine, and for nothing, but my iudgement is with the Lord, and my worke with my God, Esay 49, 4. If we be found faithfull, we shall be partakers of this comfort; blessed shall that seruant be, whom his master when he commeth, shall finde so doing. So then, this duty serueth to comfort such as haue taught the word of God, not only truely, but wholly and onely, so that they are able to appeale to the consciences of their hearers, to witnesse with their sincerity. Thus did the Apostle Paul in many places. In the 20. chap. of the Acts, vers. 18, 26, he saith, Ye know from the first day that I came into Asia, after what manner I haue beene with you; wherefore I take you to record this day, that I am pure from the blood of all men. Where he maketh them witnesses of his diligence in preaching, and of the discharge of his duty in his calling, and therefore they could not deny it. Thus he speaketh in his second Epistle to the Corinthians, chap. 3, v. 1, 2 The like manner of speaking & dealing hath beene vsed by the Prophets and Apostles, as appeareth in sundry places; yea, by Christ Iesus himselfe. Samuel cleareth himselfe before the people, Behold, heere I am: beare record of me befere the Lord, and before his Annointed, 1. Sam. 12, 3. So Christ speaketh, Which of you can accuse me, and rebuke mee of sinne? Iohn 8, 46. This is a great and singular comfort to all the Ministers, that in truth shal be able to auouch to their people this their diligence & vprightnesse, and to say in the face of the Congregation, Ye know that I haue done my duty, I take you to record, that I haue admonished you, I haue blown the Trumpet, and taught you the way of saluation. This is expedient and necessary for the Minister to vtter of himselfe, both in respect of the godly and vngodly: of the godly, that their soules gained to the faith might cleare him, and God haue the glory. Of the wicked his aduersaries, that they might be left without excuse, that their mouthes might be stopped, & they haue nothing iustly to lay against him. But contrariwise, when the people haue beene ignorant, and without instruction thorough the want of performance of this duty, this should bee as great a greefe and anguish of spirit, and bring as great trouble of conscience to consider his negligence and want of loue to their soules that were redeemed by the precious blood of Christ,
Thirdly, this serueth to confute and conuince Vse sundry errors, and to correct sundry euill practises and corrupt abuses. First, it meeteth with many errors and heresies of the church of Rome, which maintaineth ye sowre leauen of false doctrine, and poysons the truth of God with their owne inuentions. And seeing the Minister is to set downe but the truth of God, we must learne to detest apocryphall additions, and their humane traditions, both [Page 973] which are a derogation to the sufficiency and perfection of the Scriptures. For touching the Apocryphall Bookes, which they haue lifted vp into the chayre of estate, and giuen them equall power and preheminence with the Canonicall Scriptures, they are but base & counterfet coyne and no part of the Churches treasure; they haue drosse mingled with them, & are not pure and perfect mettall. They were not endited by the Spirit of God, nor penned by the Prophets, [...]. 3, 16. Pet. 1, 19. the Lords Secretaries, as the Scriptures were, which haue God for their author, and the holy Prophets for their Penmen. Againe, they were neuer committed of trust to the Iewes, nor receiued of them into the Arke, as not onely the fathers, but the aduersaries themselues confesse and acknowledge: but the ancient Church of the Iewes receiued and approued all the Canonical Booke, Rom. 3, 2. God did commend them to their care & committed them to their custody; for this was one chiefe priuiledge of the Iewes, that they were credited with the Oracles of God. And howsoeuer they shewed their ignorance in false interpretations, yet they discouered no vnfaithfulnesse in wilfull corruptions, additions, alterations, or manglings of any Bookes; for then they should haue beene charged with this, [...]h. 5, 21. as well as with the other. Lastly, they containe sundry things that disagree from the true Scriptures of God, & likewise from thē selues, as might be declared and demonstrated by many particulars. Seeing therfore these bookes called Apocrypha, were neyther penned by the Prophets, nor deliuered to ye church of the Israelites, neither are free from diuers contradictions; we conclude, that the Church of Rome hath no warrant to equal them with the holy Scriptures, & make them of like credite and authority with the Scriptures. Againe, [...]. Ses. 4 they offend in teaching humane traditions, in making a word vnwritten, equall with the word written, and holding the Scriptures to be vnperfect, maimed, lame, not containing all things necessary to faith and saluation, not fully enabling the Minister to discharge his Calling. But the holy Scriptures are perfect, absolute, and all-sufficient to teach the truth, to conuince errors, [...] 3, 16, 17. to correct vices, and to instruct in righteousnesse; yea, to make the man of God perfect, and throughly instructed in euery good worke, and are of strength, ability, and sufficiency, to make him wise to saluation. Lastly, they are accursed that adde any thing, that take away any thing frō that which is written, Deut. 4, 2. Prou. 30, 6. Reuel. 22, 18. and therefore no such vnwritten verities are to be taught or preached to the people, as the matter of our Sermons or the instrument of our faith, or the means of our saluation. Moreouer it serueth to redresse and amend sundry corrupt practises too common and familiar among the Ministers of the Gospel: Some in stead of building vpon the foundation of the Prophets and Apostles (Christ Iesus being the chiefe Corner-stone) do feed men with fancies & fond deuices, without godly edifying, and teach their owne dreames and fables. Let the Prophet that hath a dreame, tell a dreame, and he that hath my word, let him speake my word faithfully: what is the chaffe to the wheat, saieth the Lord? Ier. 23, 28. And the Apostle chargeth Timothy to stay prophane and vaine bablings, for they shall encrease vnto more vngodlinesse, 2. Tim. 2, 16. Many there are that corrupt the word to please men, and to establish their owne errors. We cannot content our selues with the ancient faith, but loathe the heauenly Manna, and waxe wanton against Christ. He is not esteemed that preacheth the plain truth plainely in the euidence of the Spirit. He is most magnified and made of, that can bring in some strange matter against the common receiued faith, and we liue in this respect in most dangerous times and perillous seasons, as euer were heretofore. Others shut vp their mouths and eyther through feare dare not, or through flattery and filthy lucre, will not reproue sin. These are men-pleasers, and time-seruers, not remembring what the Apostle saith, Galat. 1, 10. Preach I mans doctrine, or Gods? Or goe I about to please men? For if I should yet please men, I were not the seruant of Christ. The Ministers of the Gospel must not sowe cushions vnder mens elbowes,Ezek. 13.11. Mich. 2, 11. nor prophesie to the people of wine and strong drinke, they must not apply or fashion their doctrine to the humours and affections of men, as if the word were a crooked line, or a leaden rule, or a shipmans hose; but keepe a good conscience. Hence it is, that the Lord chargeth Ieremy to take away the precious from the vile, and to do according to his word; Let them returne vnto thee, but returne not thou vnto them. A father will not alwayes feed the fancy, nor follow the disposition of his son that is sicke; but will sometimes crosse his minde, and restraine his desire, Ier. 15, 19, and 6, 14. So must the Ministers of God, which are the fathers of our soules deale with such as are sicke of sin, not soothe them vp with sweete words, nor dawb with vntempered Morter, but giue thē that precious balme that shall not break their head, Psal. 141, 5. Thus dealt Eliah with Ahab, Amos with Amaziah, Iohn Baptist with Herod, though it cost him his head. And thus should all the true Ministers of God do, without pride or ambition, without feare or flattery seeke the glory of God, not the praise of men: and howsoeuer the people hate him that rebuketh in the gate, Amos, chap. 5, verse 10, and abhorre him that speaketh vprightly, yet they should set God before their eyes,2 Tim. 2, 15. and consider they haue to deale with him. Lastly, they must not preach part of the word onely, and leaue another part vntaught, but lay before them the whole will of God. Some preach nothing but the law: some teach nothing but the Gospel, & both sorts are greatly deceyued, if they looke for any great increase by their labors. The Law must prepare [Page 974] and make the way, the Gospel must follow after. The Law casteth downe, the Gospel comforteth and raiseth vp. The Law reuealeth the knowledge of sinne, the Gospel reuealeth the remission of sinne. Both these meanes are to be set on worke, and applied wisely and discreetly to our hearers. Such as are secure and cold in the profession of the Gospel, such as thorough presumption or ignorance see not their owne sinnes, giue them the Law, and apply vnto them the threatnings of the same. Such as see and feele their sinnes, and are cast downe by a deepe apprehension of Gods heauy iudgements, minister vnto them a plaister of the Gospel made of the precious blood of Christ, that looking vpon him as it were vpon the brazen Serpent,Numb. 21.6 they may presently bee cured and recouered of the sting of sinne, and the wound of conscience. Both these are two necessary meanes that God hath left, the one without the other, hurteth more then healeth. The Law without the Gospel driueth the poore distressed soule vpon the rocke of desperation: the Gospel without the Law, puffeth vp and aduanceth proud flesh vnto presumption; and therefore the spirituall Physitians and Surgeons are so to temper them, as that the Church may haue the profitable and necessary helpe of both.
Vse 4 Lastly, it serueth to direct the hearers in the right art of hearing: they must submit them selues to Gods ordinance, and bee ready to know and heare all the will of God. We must not haue itching eares, which are not able to suffer wholesome doctrine, some as the Athenians delighting in new things, and in hearing fables; others not abiding to bee reprooued. Therefore the Prophet Micha saith, Are not my words good to him that walketh vprightly? Mich. 2, 7. The cause why the word to many men is vnpleasant and vnsauoury, is because they delight in euill, and desire to continue in sinne, growing to so grosse a contempt, as to command the Prophets not to Prophesie; or to prescribe vnto them, what they shall Prophesie, or would limit them to their owne liking, to serue their owne affections and filthy lustes. Many would follow Iohn the Baptist, til he required repentance. They would heare Christ, vntill he spake of taking vp the crosse. Herod heard Iohn willingly,Marke 6, 20. and practised many things but when once hee came neerer to him, & taught that it was not lawfull to keepe his brothers wife, hee enioyned him silence, and clapped him vp in prison. The Iewes seemed for a time attentiuely to hear the defence of Paul; Acts 22, 22. but when he touched his Apostleship to the Gentiles which they crossed & gainesayed, Luke testifies, they heard him vnto this word, but then they lift vp their voyces and saide, Away with such a fellow from the earth, for it is not meete that he should liue. Thus it fareth with many hearers in our dayes. The drunkard delighteth to heare ye Minister preach aga [...]nst oppression and couetousnesse: this pleaseth his humor, this his stomacke brooketh well enough. These men heare the word by parts & parcels, they giue care till their secret [...]es be reproued, and sit quietly till their sores bee rubbed; and when once they are touched, they begin to kick & spurne with their heeles against the word, and the Ministers of it. But we must heare all that is taught vs, and not certaine clauses or cantiles onely, we must heare constantly, continually, and vniuersally, as well the things that mislike vs, and goe against vs, as those things that please and content vs: as well the iudgements of God thundered out against vs in the Law, as the sweete promises pronounced and offered in the Gospel: as well the laying open of our owne sins, as the publishing of the sinnes of other men. This kinde of hearing the Lord commendeth in his people, after the deliuery of the Law, Deut. chapter 5, verses 28.29. They haue well saide, all that they haue spoken; they were ready to heare all, and do all that Moses should speake vnto them. But if we fall to stint the Spirit, and teach the Lord to speake, prescribing the Minister what he shall say, and restraining our hearing what we will heare, wee shall neuer heare fruitefully, we shall neuer practise conscionably what we haue heard. Thus much concerning the protestation of Balaam.
Verse 27. Balak saide vnto Balaam, Come I pray thee, I will bring thee vnto another place, if so be it will please that God &c.] Heere is offered to our considerations, the profession of Balaam. Hee pretendeth Religion, and the helpe of God, and professeth to do all things in the Name of the true God, & yet was voyd of all Religion and sincere dealing, and doth all things by the working of the diuell, abusing the glorious and fearefull Name of God, to malicious & mischieuous purposes.Doctrin [...] Many pr [...] fesse God that seru [...] the diue [...] Hereby we learne, that many in the world professe piety and godlinesse in the tongue, that haue none in the heart. They professe GOD outwardly, but serue the diuell inwardly. This appeareth in the Iewes, who albeit they would not heare the preaching of the Prophets, rebuking them in the Name of the Lord, yet had oftentimes in their mouthes, The Temple of the Lord, the Temple of the Lord, this is the Temple of the Lord, Ier. 7, 4. Thus the Prophet Esay reproueth them in his time, This people come neere vnto me with their mouth, and honour me with their lips, but haue remoued their heart farre from me, and their feare toward mee was taught by the precept of men, Esay, chap. 29, 13. So, many that were professors and teachers of the truth, (as Christ testifieth) yea, workers of myracles, and crying vnto him, Lord, Lord, yet shal not be acknowledged of him as belonging to him. The Samaritans called and accounted themselues the true worshippers,Iohn 4, 2 and pretended the tradition of their fathers, and hated the Iewes as false worshippers, yet themselues worshipped they knew [Page 975] not what. All heretiques will boast, they teach Gods truth; all hypocrites will say, they embrace the faith: all carnall and loose professors will challenge sincerity: all Papists will cry out, they are the Church, the successors of the Apostles, and the true Catholiques, yet are no true Church but in shew; no true Catholiques but in name; no true successors of the Apostles, but in place. In the dayes of Christ the Iewes gloried that they were the seede of Abraham, Iohn 8, 44, the sonnes of the Couenant, the heyres of promise: they pleaded they were the first borne of God, yet he proueth to their faces, that they were the very limbes of the diuell. And the Church of Smyrna had such among thē as vaunted they were Iewes, Reuel. 2, 9. that is, the people of GOD, but were in truth the Synagogue of Sathan. All which examples, conclude the certainty of the former doctrine, and verifie the saying of Salomon, Prou. 30. There is a generation that are pure in their owne eyes, and yet are not washed from their filthinesse.
The truth heereof will farther and more Reason 1 fully appeare vnto vs, if we enter into the consideration of the causes and reasons of it. The first is pride & selfe-loue, which so ouercome their hearts, and blinde their eyes, that they cannot see their owne wickednesse and wretchednesse, which are so hud-winked with palpable ignorance of God, as that they cannot iudge of themselues and their owne misery, as they should. We see the coniunction of these in the King of Moab and his Chaplaine the false Prophet, that albeit they pretend the holy Name of God, yet through loue of themselues on the one side, and ignorance of God on the other, they cannot see that their whole proceeding, is an vtter renouncing of God. This reason the Prophet Dauid pointeth vnto, when he saith; The wicked hath made boast of his owne hearts desire, and the couetous blesseth himselfe though hee contemneth the Lord: for the wicked is so proud, that he seeketh not for God; hee is in prosperity, God spareth him in mercy, and hee imagineth presently that he is iust and holy, pleasing God, Psal. 10, 3, 4.
Reason 2 Secondly, the heart of man is many times deceitfull. He can speake with his tongue that which he meaneth not in his heart, nor hath any sence or feeling of in his owne soule, but beguileth with lying lips and a double toong. Many are vnder their profession hypocrites, and haue hypocriticall & hollow hearts, speaking that which they did not minde. For the nature of an hypocrite is to appeare outwardly like a painted Toombe, [...]. 8. as if there were nothing in him but singlenesse and simplicity of heart, and vntill his corruption breake out as filthy matter out of a sore (which assuredly it will do at some time or other, seeing there is nothing couered that shall not bee reuealed, Luke 12, 2.) there is none more conformable then he, in the outward exercises of ye Word, Prayer, and the Sacraments. They draw neere with their lips, they listen with their eares, they stretch foorth their hands: thus they prepare and make ready their mouthes to pray, their eares to heare, their hands to receiue. This appeareth in the proud Pharisie, Luke, chapter 18 verses 11, 12. He came into the Temple to pray, he thanked God for his blessings, hee fasted twice in the weeke, hee gaue tythe of all that he possessed: yet he worshipped God in vaine, and departed to his house without profit or comfort.
Now let vs handle the vses of this doctrine. Vse 1 First, wee learne heereby for our instruction, that outward profession is not enough to assure vs of our saluation, or to fit vs to Gods kingdome: for the diuell might go as farre as the best of those that rest in the shew of godlinesse, who can turne and transforme himselfe into an Angel of light, 2 Corinth. 11, verse 14. A wolfe may put on a sheepes skinne; yea, the Parrot and Ape can imitate: and therefore trust not to thy faire shewes and externall appearance, if thou proceed no further. It is not sufficient for thee to be baptized, to bee made partaker of the word of God, of the Table of the Lord, and such priuiledges of the Church; this is to trust in lying words that shall not profite, Ier. chap. 7, verse 4. The case and condition of many professors, is no better then of the heathen Infidels, as of the Turkes and Sarazins, I meane of such as content themselues with the bare name or profession of Christianity, and therein satisfie themselues; nay, it is a great deale worse, as our Sauiour teacheth, Math. chapter 11, verses 21, 22 23. that Corazin, Bethsaida, and Capernaum shall be punished more seuerely then Tyre and Sidon, then Sodome and Gomorrha. What comfort in the things of this life can any man take to beare the name of land, and another to haue the state; to haue the title, and another the interest: to haue the empty shadow, and another the propriety and possession? Who wold content himselfe with a bare shew of riches, of honours, of health, of profit, and to want the things themselues? Wee see how all men hate couzeners and deceitfull persons that seeke to deceiue and beguile their brethren: but much more odious and abhominable is it, to goe about to delude the LORD, and to make shew of louing him, when indeed wee hate him. Saul pretended great zeale & forwardnesse in fulfilling the Commandement of the LORD, 1 Samuel, chapter 15, verse 13. but the kingdome was rent from him for his hypocrisie. For there can be no greater dishonour done to God, then to seeke to please him with painted worship, as if hee were a childe that is delighted with Babies or Rattles, or would bee pleased with toyes and trifles; which is blasphemy once to thinke of the eternall Maiesty, who beholdeth the secrets of the heart.
Secondly, seeing in outward behauior many Vse 2 set goodly colours vpon their actions, and [Page 976] pretend great sincerity when the heart is empty, it is very behouefull for vs to know them by their fruites, and to obserue the notes and markes of hypocrisie, whereby in the closest and cunningest carriage, it is bewrayed & disclosed. True it is, some by continuall practise are grown to hide the holownes of their harts so deepe, that it is hardly discouered: yet such is the iudgement of God against them, that he layeth them open one way or other, at one time or other, in one place or other, in one cō pany or other, vpon one occasion or other, and so pulleth off the vizard of hypoctisie from their faces; and in the meane season leaueth vs diuers markes to discerne them, and to trace them out as by certaine footsteps: first of all, their cheeefest care is to seeke the pompe and glory of the world, to be highly esteemed of others, and neuer regard the glory of God, or what he esteeme of them. This appeareth in Saul, who being reproued of Samuel for his sinne, 1 Sam. 15, 30, thought more of vpholding his owne estate, then of turning to God by true repentance, and therefore saith vnto him, Honour me I pray thee, before the Elders of my people, and before Israel, and turne againe with me. This also appeareth in the Pharisies, who could not beleeue because they receiued honour one of another,Iohn 5, 44. and sought not the honor of God alone. Secondly, hypocrites are sharp-sighted, and haue Eagles eyes to obserue the behauiour and looke into the liues of other men, but are blinde in regarding, and backeward in reforming their owne, as wee see in the Pharisie, Luk. 18.11. Hee thanked God that be was iust and holy, not as the Publican. Heereunto cometh the reproofe of Christ, Mat. 7, 3, 4, 5. Why seest thou the mote that is in thy brothers eye, and perceiuest not the beame that is in thine owne eye? Or how saiest thou to thy brother, Suffer me to cast out the mote out of thine eye, and behold a beame is in thine owne eye; Hypocrite, first cast out the beame out of thine owne eye, &c. Let vs learne to begin with our selues, and to end with others: first, to looke to our owne wayes, and when we feele how hard it is to subdue the strength of sinne in our selues, and to ouer-master our owne corruptions, we shal be more charitable,Iam. 3, 1, 2. and lesse seuere to others. Thirdly, they are more curious in the obseruation of the ancient traditions of men, of customes of forefathers, and of deuices of their owne, then of the holy Statutes and Commandements of almighty God. Behold the practise of the Pharisies in this point, as they are painted out vnto vs in the Gospel, as the Euangelist sheweth, Mat. 15, where the Pharisies are saide to come vnto Christ, and to demand of him, why his Disciples transgressed the tradition of the Elders, and to complaine against them, when they saw them eate meate with vnwashen hands:Mark 7, 3.4 for the Pharisies and all the Iewes, except they wash their hands oft, eate not, holding the tradition of the Elders: and when they come from the market, except they wash, they eate not; and many other things there be, which they haue taken vpon them to obserue, as the washing of cups and pots, and of brazen vessels, and of beds. They do not charge the Disciples with breaking the lawes of God, (which might be iustly returned vpon themselues) but with transgressing the ordinances of men, and making them necessary to the worship of God, and therefore are taxed as hypocrites. Let vs take heed we do not please our selues in vaine superstition or worship of God, fondly deuised by our selues, and in blinde zeale, which is not according to knowledge. Fourthly, they are precise in trifles, and loose in weighty affaires, they stumble at a straw, and leap ouer a block, they straine out a gnat, and swallow a camell, they binde heauy burdens, and greeuous to be borne, and lay them on mens shoulders, but they themselues will not moue them with one of their fingers. This is the cause that Christ denounceth such woes against the Pharisies, Math. 23, 23, because they did tythe Mint, Annis, and Cummin, and leaue the weightier matters of the Law; as Iudgement, Mercy, & Fidelity: these ought ye to haue done, & not to haue left the other vndone. Thus they snared mens consciences, and entangled their owne about small things, and slender trifles, but neglected the greatest things, and loosed the raynes in things that were simply euill, & prouoked the wrath of God. They thought it a great sinne to heale the sicke on the Sabbath day, to pull and rub eares of Corne on that day to driue away hunger, to conuerse with Publicans and sinners. They made great scruple of conscience, to put the siluer peeces into the treasury, which Iudas brought backe, and cast downe at their feete, because it was the price of blood, Mat. 27, 6: but their hearts neuer smote them, neither counted they it vnlawfull to hyre a traitor to betray his Master, and to shed innocent blood. So at the time of the passion of Christ, their tender consciences suffered them not to enter into the common Hall, lest they should be defiled,Iohn 18 but that they might eate the Passeouer: but they were not affraid to oppresse the Son of God with slanders, lies, and false witnesses, and to crucifie the Lord of glory. Such is the holinesse and religion of the Church of Rome standing in outward obseruations, Touch not, tast not, eate not, which are after the doctrines and commandements of men, which haue indeed a shew of holines, but are things of no value. Let vs not cleaue to such vanities, nor aduance our owne inuentions, but make the Law of God a light to our feet, and a lanterne vnto our steps. Lastly, they do all things to be seene of men, seeking the praise and applause of the world, and hunting after vaine-glory; which haue receiued all their reward, they can looke for no other at the hands of almighty God. This property Christ obserueth to be in hypocrites, Math. chap. 6, verses 2, 5, 16, and 23, 3. They blow [Page 977] a Trumpet before their almes, they stand and pray in the open streetes, they disfigure their faces when they fast, and all these ceremonies and circumstances are vsed, that they may bee seene and praised of men. But we must in all our works looke vnto God, and know that his eye is vpon vs, who seeth vs in all places, and will reward vs openly. To conclude, we are all to take knowledge of these fruites and effects of hypocrisie, that we be not ouertaken with it: and on the other side, let vs first seeke the glory of God, reforme our owne wayes, preferre the statutes of God, obserue the weighty things of the Law, and content our selues to be seene of God, that so we may haue praise not of men, but of God.
Thirdly, it teacheth vs what to thinke of Vse 3 coniuring, sorcery, & enchantment. Sorcerers and Witches will seeme to doe all things in the name of God, they vse many good words, they haue the Name of God, and of Iesus Christ, continually in their mouthes, & would be thought to worke wholly by the diuine power of almighty God, wherby they shamefully take his Name in vaine, and notoriously deceiue such as resort and repaire vnto them: and therefore wee see how God maintained his owne glory, and reuenged the abuse done vnto his holy Name in the Acts, chap. 19, 13, 16. by the example of those which tooke vpon them to coniure and cast out diuels in ye Name of God, and to name ouer them which had euill spirits, the Name of the Lord Iesus, saying, We adiure you by Iesus, whom Paul precheth; for the man in whom the euill spirit was, ran vpon them, and ouercame them, and preuailed against them, so that they fled out of that house naked and wounded. Neither let any obiect and say, there is no sinne in seeking to them, seeing they vse good words, whereof followeth a good effect, to wit, recouery of health, and restoring of the sicke. For heerein lyeth the deep subtilty of Satan, vndermining craftily to hide his purpose. He knoweth that if he were knowne, and his hand seene in it, al men would abhorre and abiure him. Therefore he vseth to assaile men disguised,1 Cor. 11, 14 & changeth himselfe into an Angel of light, that wee may be the sooner deceiued, and he the better receiued. Now he can finde no fitter colour thē to make shew of the Name of God, which is horribly abused and prophaned, euen by such as are accounted cunning men, and cunning women. These, the more they vse the Name of God, the more wicked they are: and therfore albeit they speak of God, and Christ his Son, & teach such as come vnto them, to vse good words, to weare some part of Iohns Gospel, & to do all in the Name of Christ, yet they are the instruments of the diuell, prophaners of the Scriptures, abusers of holy things, and takers of the Name of God in vaine, whom God will neuer hold guiltlesse, Exod. 20, 7. The diuels are not driuen out with good words he is with stood with the shield of faith, Eph. 6.16, where the Scriptures are not hanged about the neck, but written in the heart by the Spirit of God, and the soule throughly armed with the power of them, as with a spirituall sword that is able to wound the enemy.
Lastly, we learne from hence to ioyne to Vse 4 our outward profession, true sanctification, & inward holinesse of conuersation. True profession bringeth with it true godlinesse. For al such as haue this honour giuen vnto them to be the people of God, and his precious inheritance, must be an holy people to God, as Moses teacheth: Thou hast set vp the Lord this day to be thy God, and the Lord hath set thee vp this day to bee a precious people vnto him, that thou shouldst keepe all his Commandements, & to make thee high aboue all Nations, in praise, in name, & in glory, &c. Deut. 26, 17, 18, 18, 19. Let vs not content our selues to haue GOD in our mouthes, but labour to be sincere, and first of all begin to looke to our hearts. He that looketh to haue good fruite of his Trees, looketh to the rootes. He that would haue cleere waters in the chanels, looketh to the Fountaines. So if wee would cleanse our wayes in Gods sight, this is the right order to be obserued, to begin first to cleanse the heart. This Christ teacheth ye Pharisies, being proud hypocrites, Ye make cleane the vtter side of the Cup, and of the Platter, but within they are full of bribery and excesse: thou blinde Pharisie, cleanse first the inside of the Cup and Platter, that the outside of thē may be cleane also, Math. 23, 25, 26. This duty must of euery one of vs be practised: First, giue vnto God the heart, that made it, & be careful to begin the worke of repentance there, & take heed of all hypocrisie,Luke 12, 1. which may deceiue others, and will deceiue our selues, but cannot deceiue God. Counterfet holinesse is double vngodlinesse, both because it is vngodlinesse,Aug in Psal. 63 and also a counterfetting which God abhorreth. Oh hypocrite (saith one) if it be a good thing to bee good indeed,Chrys in Math. hom. 7. what reason hast thou to appeare to bee that which thou wilt not be? And if it be an euill thing to be euill indeed, why wilt thou bee that which thou wouldst not seeme to be? If it be a good thing to appeare good, it is better to be so indeed: and if it be euill to appeare to be euill, it is worse to be euill indeed. Wherefore, eyther appeare as thou art, in truth, or bee in truth as thou appearest. For what shall it profit thee to seeme to all others a very Saint, and to bee to thy selfe, nay, to thy God, a diuell? It is much more to thy profit and comfort to bee that indeed to thy selfe,Senec. epist. 78. which thou wouldst seeme to be to others. A wicked man counterfetting godlinesse, is most vngodly: the deeper his hypocrisie is, the greater is his iniquity and impiety.
[Verse 28. So Balak brought Balaam vnto the toppe of Peor, that looketh toward the Wildernesse: Then Balaam saide, &c.] Hitherto of two Doctrines, arising partly from the person [Page 978] of Balaam, and partly from the person of Balak. One more remaineth to be considered in the shutting vp of this Chapter, from the practise of them both. In all this businesse we haue seene more their pollicy, then their power: and how they haue behaued themselues cunningly and craftily to bring their purpose to passe. Hitherto commeth Balaks sending from farre, and hyring of a sorcerer to curse ye people. Hitherto cometh Balaams consenting and comming for lucre, and loue of money: & the sacrifices that both of thē did offer.Doctrine. The wicked are wise in their kind to bring their wicked purposes to passe Hereby we learne, That the children of this world are wise in their generation, omitting no manner of means to bring their purposes to passe. Wee may obserue by continuall experience, the nature of vngodly men; they are subtle and cunning in their kinde, they watch their wayes and times to fit them, to work out their wicked deuices and inuentions. Balak knew well enough hee was not able to meete the Israelites in the open field, and to put his cause to the triall of a battell, and therefore dealeth otherwise. This is it which Stephen in his Apology noteth, Acts 7, 19. There arose another King which knew not Ioseph; the same dealt subtilly with our kindred, and euilly entreated our fathers, and made them to cast out their young children that they should not remaine aliue. Thus did Laban deale toward Iacob, Gen. 31, 1, 2, 41, changing his minde, reuoking his bargaines, altering his wages, murmuring at his prosperity, and changing his countenance toward him. This is noted also in the Parable recorded, Luk. 16, 8, where it is saide, that the Master praised and commended his vniust Steward, because he had done wisely, For the children of this world are in their generation wiser thē the children of light. This we see by many examples.2 Sam. 16, 23. Ahithophels counsel was esteemed like as one had asked counsell at the Oracle of God, so were all his counsels both with Dauid and with Absolon. The like we see in Herod, when he heard of the birth of Christ, as of a new borne King, by the wise men; he pretendeth piety, but vseth pollicy to destroy the Babe our Sauiour, he calleth the wisemen secretly and priuily, he willeth them to returne what successe they had, and pretended a good end that he might worship him,Math. 2, 7, 8. whereas his meaning was to kill him. The same we might obserue in the Scribes and Pharisies after the ascension of Christ, they spared no meanes to hinder the course of the Gospel, Acts 3, and 4, and 5, but vsed sometimes faire meanes, somtimes threatnings, somtimes commandements to stop the mouths of the Apostles. All which Testimonies teach vs that which the Prophet Ieremy saith, ch. 4.22. of the people in his time agreeable to the truth of this doctrine, They are wise to do euil, but to do well they haue no knowledge.
Reason 1 The Reasons follow. First, they serue a cunning master, the author of al confusion, the contriuer of all mischiefe, the worker of all wickednesse, that olde subtill serpent, who worketh in all the children of disobedience. Eph. 2, 2. They serue him as their master, they obey him as their father, they follow him as their captaine, they honour him as their lord, they worship him as their god. For do yee not know, (saith the Apostle Paul) that to whomsoeuer ye giue your selues as seruants to obey, his seruants ye are to whom ye obey, whether it bee of sin vnto death, or of obedience vnto righteousnesse? Rom. 6, 16. And as Peter testifieth, They promise vnto others liberty, and are themselues the seruants of corruption: for of whomsoeuer a man is ouercome, euen vnto the same he is in bondage, 2 Pet. 2, 19.
Secondly, God giueth euen to wicked men Reason 2 wisedome and vnderstanding,Psal. 145, 9. to magnifie his mercy, who is good to all, and to aggrauate their sinne, who are made thereby without excuse. Rom. 1, 20, 21. For he maketh his Sunne to shine vpon the euill and the good, hee sendeth raine on the iust and vniust. Now the greater his goodnes is toward them, the heauier shall his iudgement and their punishment be. To whom much is committed, of him much shall be required, and to whomsoeuer men doe giue much, the more of him will they aske, Luke 12, 48. What is it that thou hast not receiued? And if thou hast receiued it, why dost thou not glorifie him of whom thou hast receiued it? Thus we see, God giueth wisedome and sundry other gifts to the vngodly, both to shew himselfe to be in his mercies vnspeakable, and to leaue them in their sinnes inexcusable.
Thirdly, the enemies of God haue knowledge, Reason 3 vnderstanding, experience, foresight, & forecast; they are as wise as Serpents, as subtle as Foxes, as crafty as Crocodiles, to the ende God may vse them as his rods in correcting his Church, and in trying the faith of his people. So he proued the patience of the Israelites by Pharaoh & the Egyptians,Exod. 1, 10, 15, 22. and by the cunning and crafty fetches, which they practised for their ouerthrow and destruction. So he tried Dauid by wise Achitophel, through whose subtilty & suggestion, Dauid was driuen out of Ierusalem, and to shift from place to place for the safegard of life. So he tried Ioseph and Mary, by the dissimulation of Herod, by whō they were constrained to depart out of Iudea, and to flye into the Land of Egypt.
The vses to bee made of this Doctrine are Ʋse 1 many. First, this should on the other side, teach vs to deale wisely and warily with them, lest we be snared and circumuented by them. We are set as vpon an hill, we are placed as vpon a stage; if we professe Christ Iesus, a small spot will be seene in our garment. It behoueth vs therefore, to be wise as Serpents, and innocent as Doues,Math. 10.1 [...] according to the counsell of our Sauiour, to the end we may stop the mouthes of gainsayers, and cut off occasions from them that seeke occasions, that when they speake euill of vs as of euill doers, they may be ashamed [Page 979] which slander our good conuersation. It behooueth vs therefore hauing to doe with such aduersaries as are their craftesmasters in their occupation, and haue learned cunning in their profession, to deale not onely lawfully, but wisely. Their wisedome is ioyned with wickednes, our wisedome must bee seasoned and tempered with godlinesse. Their policy is iniquity, with vs policy and innocencie must accompany together, and kisse one another. Their wisedome is a circumuenting by laying of snares; our wisedom must be to be circumspect in auoyding of snares. If wee haue this warinesse mingled with true sincerity, hauing our spirits without guile, and all our actions without dissimulation, it is both lawfull and expedient to set wisedome against wisedome, and policie against policy, and care against care, and vnderstanding against vnderstāding, that so through their subtilty, and our simplicity, we be not taken in their traps which they haue laid for vs. The men are mischieuous, the times are dangerous, the snares and slights are pernicious: if we should not deale wisely and warily, we should lye open as a prey to the enemies, and should notwithstand iminent harmes and hurts ready to fall vpon vs. Thus the seruants of God haue borne themselues in a lawfull course with a wise hand. Rebecca vnderstanding the hatred, and hearing of ye purpose of Esau, Genes. 27, 41, 46, that when the dayes of mourning for his father shold come, he would slay his brother, beeing desirous to preserue them both, but especially Iacob, conueyeth him out of the danger; she goeth and alledgeth that the daughters of Heth were a greefe of minde, and a wearinesse of life vnto her, and so sendeth him away from his fathers house for a season. She pretendeth the cause to be, to take a wise at Padan Aram, but concealeth her principall purpose from her Husband, and dealeth not only lawfully, but wisely and politickly. The like we see in Paul, perceyuing a dissention in the assembly, and a diuision in iudgment amongst his accusers, consisting of two parts; one of the Pharisies that held the immortality of the soule, and the resurrection of the body; the other of the Saduces, which denyed the one and the other: he tooke the occasion and opportunity by his calling, and cryed out in the Councell, Men and Brethren, [...] 3, 6, 7, 8 I am a Pharisie, the sonne of a Pharisie, I am accused of the hope and resurrection of the dead; whereby he set a rent among them, and by that meanes the knot was broken, and so theyr malice was abated. A lawfull cause, and a wise course, bring a blessing with them vpon those that delight to follow them. A good cause, well and wisely handled, shall finde a comfortable yssue in the end. This we shall attaine vnto, if wee make the word of God our Counsellers, Ps. 119, 24, 98, 99, 100. The Prophet found by experience, that by his commandements he was made more wise thē his enemies, more learned then his teachers, more skilfull then the ancient. For whosoeuer doth submit himselfe to Gods word, shall not onely be safe against the practises of his enemies, but also learne him more wisedom then the masters and professors of it.
Secondly, it is our duty to pray vnto God Ʋse 2 to bee deliuered from them, and trust in him for his helpe. For vnlesse our helpe bee in the name of the Lord, which hath made heauen and earth, they will go beyond vs and ouerreach vs. They deale warily and circumspectly, they worke by all meanes lawfull and vnlawfull, iust and vniust: let it be our wisedom therefore to trust in the wise God, and to beg this grace at his hands, as the Apostle Iames teacheth, chap. 1, 5, We must neuer looke to liue in peace, or that the world should be reconciled vnto vs: neuer maruell as if some strange thing did befall vs, when the enemies set their wittes on worke to deuise some mischeefe: our refuge must be in God in the time of trouble. It is our helpe to craue this helpe. This was the hope of Dauid whē mighty buls closed him, and the roaring Lyons gaped vpon him, he desired God not to bee farre from him, because trouble was neere, for there was none to helpe him, Be not far off, O Lord, my strength, hasten to help me: deliuer my soule from the sword, my desolate soule from the power of the Dog, Psal. 22, 11, 12. So the Apostle craueth the prayers of the Church, 2 Thes. 3, 1, 2. So long as we make God our trust and refuge in our affliction, be our enimies neuer so cunning and wise, wee shall not fall downe vnder the burthen, but stand vpright thorough the power and wisedome of God, who shall catch the crafty in their owne craft, destroy ye wisedome of the wise, and cast away the vnderstanding of the prudent, Iob 5, 12. Esay 29, 14 1 Cor. 1, 19. Thus Dauid prayeth to the Lord 2 Sam. 15, 31. O Lord I pray thee, turn the counsel of Ahitophel into foolishnes. This the Lord heard, and brought his heauy iudgement vpon his counsell and person, for his counsel was crossed by another, hee himselfe was hanged by his owne hand. The like we see in Herod, in whom wee may behold exceeding craftinesse, ioyned with extreame sottishnes, and his fury ouercome by excessiue foolishnes. How easie a remedy had hee at hand, either to haue gone himselfe, seeing he supposed it to concern his crowne and kingdome, or to haue sent some of his Courtiers, vnder colour of accompanying the wise men, and so hee could not haue doubted to catch him in his clawes. But the wise men go alone, Matth. 2, 8, 9. hee neyther detayneth them with him, nor sendeth any with them.
Thus the Lord from time to time deliuereth his Church from the paw of the Lyon, from the tuske of the Bore, & from the horne of the Vnicorn: and striketh all their enemies with the spirit of giddines and astonishment, that they become foolish, and cannot see the way before them. He scattereth the deuices of [Page 980] the crafty, so that theyr hands cannot accomplish that which their harts haue enterprized. An excellent and sweet comfort to all the seruants of God, not to feare the high reaches & deepe deuices of their enemies, seeing they serue that wise God which taketh the wise in theyr craftines, and maketh the counsel of the wicked foolish.
Ʋse 3 Lastly, this serueth to reproue two sorts of men, that esteeme not aright of this worldly wisedome of wicked men. For some are offended at their wisedome, because it is so great: others rest contented in it, because it is so excellent. This is the weaknes and infirmity of the children of God, when they see the glory, prosperity, and wisedome of worldly men, that they are able to reach so farre, and ouer-reach by theyr policies many others, they are ready to account them the happyest men, to ioyne with them, and to say, Certainly we haue cleansed our hearts in vaine, and washed our hands in innocency, Psal. 73, 13. For though they talke presumptuously, & set theyr mouth against heauen, yea and their tongue walketh through the earth; yet God hath set them in slippery places, and casteth them downe into desolation. Looke vpon the wicked liues and wretched deaths of the great wise men of the world, that were deepe wise men in their own eyes, and in the eyes of the world, but not in God, nor with the godly; and wee shall see they haue bene sodainly destroyed, and horribly consumed. Looke vpon the example of Pharaoh, Saul, Ahithophel, Herod, Haman, & such like; and tell me whether thou wouldest haue their fearfull ends, for all theyr naturall gifts, and exchange the wisedome of the Spirit for all theyr worldly wisedome. The true wisedome which is from aboue,Iames 3, 17. is first pure, then peaceable, gentle, easie to be intreated, full of mercy and good fruites, without iudging, and without hypocrisie. Who then is a wise man indeede, and endued with knowledge? euen such an one as sheweth by good conuersation his workes in meeknes of wisedome. As for the cunning heads of the world, and such as haue nothing in them but humane and prophane wisedome, they may for a time haue the applause and praise of men, but they and their policies shall come in the end to nothing. This wisedome descendeth not from aboue, Iames 3, 15, but is earthly, sensuall, and diuellish. Hereupon the Apostle saith, 1 Cor. 1, 20. Where is the wise? Where is the Scribe? Where is the disputer of this world? hath not God made the wisedome of this world foolishnesse? If then God hath made it foolishnesse, let vs not account it our happinesse, nor those happy men that haue nothing to commend them to God and men but that. If God will destroy it let not vs thinke it can saue those yt trust in it.
Secondly, we should not content our selues to be worldly wise. This the Gentiles sought after and obtained. Let not vs care so much for this learning, as to be heauenly wise, & to know Christ that we may haue him liuing & dwelling in vs. This the Apostle teacheth, Ro. 16, 19. where he sayth, Your obedience is come abroad among all, I am glad therefore of you: but yet I would haue you wise vnto that which is good, and simple concerning euill. Heere he requireth wisedome, but simple; & simplicity, but wisedome. Then he sheweth wherein these must appeare, and how we must bee both the one and the other. We must not be wise to do euill, nor simple vnto that which is good. But our wisedome must consist in following that which is good: our simplicity in eschewing euill. There is a wisedome of God, there is a wisedome of men, there is a wisedome of the diuell. The first is heauenly, the second humane, the third diuellish. The end of the first is the saluation of the godly, the end of the second is the commendation of the world, the end of the third is the condemnation of hell. The first, is a spirituall gift of God, the second a naturall gift of man, the third a wretched worke of the diuell. The heauenly wisedome which is from aboue, is holy: the diuellish wisedome which is from hell below, is vnholy: the humane wisedome which is from the earth, is in it selfe, and of it selfe, indifferent, and partaketh of a meane nature neyther holy nor vnholy. The heauenly wisedome teacheth to know God, and is the beginning of godlynes; the earthly wisedome standeth in humane knowledge of naturall things, and in vnderstanding the things of this life; the diuellish wisedome consisteth in Machauilian policies, and in desperate deuices,Guic. hist. [...] to accomplish by right or wrong, by force or flattery, by life or death that which the corrupt heart intendeth, and hath contryued. This last kind wee must alwayes auoyde, which was first taught by the diuell, and practised by his disciples. The first day wee begin to practise it, we begin to be the diuels schollers. The further we go forward in it, the more we profite in the diuels schoole. This was the profound wisedome of Ahab and Iezabel, 1 Kings 12: when as they plotted to get the possession of Naboths vineyard. This is to be found in many fine wits in the world, that set thē a worke on wickednes, and abuse it, to the dishonour of God, to the hurt of theyr brethren, and to the destruction of theyr owne soules. The humane wisedome standeth in humane things, in ordering matters belonging to the Commonwealth, and priuate families: whereunto belongeth the knowledge of Arts and Sciences. This differeth much from the former: that being alwayes vnlawfull, the end beeing to accomplish some mischeefe by fraud and deceite, where the end of this is to delight & to profit. And yet this wisedome cannot bee acceptable to God, 1 Cor. 3, 19, but is foolishnes with him, vnlesse it be seasoned and sanctified with the heauenly wisedome which is ioyned with the feare of God. The heauenly wisedome may stand with the earthly, and the [Page 981] earthly of it selfe may bee ioyned with that which is diuellish. But when the Spirit of God commeth, & putteth true heauenly wisedome into the heart, it rectifieth the humane wisedome, and giueth it a pleasant taste that pleaseth God; it separateth and abolisheth all diuellish wisedome, and suffereth it not to lurk and lodge with in vs any longer. Let vs all therefore seek to be wise in God, in his word, and in godlines: and then the naturall giftes that God hath giuen vs, shall bee sanctifyed vnto vs.
CHAP. XXIIII.
1 WHen Balaam saw that it pleased the Lord to blesse Israel, then hee went not as at certaine times before to fetch Diuinations, but set his face toward the wildernesse.
2 And Balaam lift vp his eyes, and looked vpon Israel, which dwelt according to their Tribes, and the Spirit of God came vpon him.
3 And he vttered his Parable, and saide; Balaam the sonne of Beor hath said, and the man whose eyes were opened, hath said.
4 He hath said which heard the words of GOD, and saw the vision of the Almighty,1 Sam. 19, 24. falling in a trance, and hauing his eyes vncouered.
5 How goodly are thy Tents, O Iacob! and thy Tabernacle, O Israel!
6 As the valleyes are they stretched foorth, as Gardens by the riuer side, as the Aloe trees which the Lord hath planted, as the Cedars beside the waters.Cant. 4, 4.
7 The water droppeth out of the Bucket, and his seede shall be in many waters, and his King shall be higher then Agag, and his kingdome shall bee exalted.
8 God brought him out of Egypt, his strength shall be as an Ʋnicorne: he shall eate the nations his enemies, and bruise their bones, and shoote them through with his arrowes.
9 He coucheth and lyeth downe as a yong Lyon, and as Lyon: Who shall stirre him vp? Blessed is be that blesseth thee: and cursed is he that curseth thee.
IN the former Chapter wee haue heard and handled the two first prophesies of Balaam, wherein we see, how he hath blessed and not cursed the people of God. [...] pro [...] of Ba [...] Here Moses proceedeth to finish the rest of the history, wherein we are to consider two things: First, the residue of his prophesies remaining: secondly, the euent of thē all. The prophesies are of two sorts; first, speciall prophesies, concerning speciall and seuerall people, to the 23. verse; Namely, the Israelites, the Moabites, and Edomites, the Amalekites and the Kenites: secondly, generall prophesies belonging to all the nations bordering together, and inhabiting Assyria, Iudea, Palestina, and all Syria, which shall taste of the same misery of warre, and be consumed with the violence of the same fire. The first point is touching the Israelites, in which propheticall history, we must consider (as we did before) three things: first, the preparation that is made vnto it: secondly, the prophesie it selfe: thirdly, the effects and consequences thereof ensuing.
Touching the preface and preparation vnto the prophesie it selfe, it serueth to confirme the authority and truth of this prophesie. For albeit it were deliuered by the mouth of a wicked man, who was conuinced by ye light of his owne conscience, and by the testimony of Gods Spirit, that hee should not curse his people, yet he worketh and wrastleth against the will of God, as if hee could couzen & deceyue the most Highest. Therefore, he did not seeke a solitary place (as hee was wont) to worke his witchcrafts, at which time he saw God met and preuented him; but turneth his countenance at a sodaine, toward the desart of Iordan,Chap. 22, 1. where the Israelites soiourned and pitched their Tents, purposing presently to breake out into a cursing of them, before the God of the Israelites should be aware of it, & supposing he would haue put no prophesie in his mouth before he should go to fet his wicked and wonted diuinations. Thus he determined with himselfe to vtter the wicked imaginations of his own heart, before God shold worke any impression in his minde, or reueale his counsell vnto him. But God which catcheth the wise in theyr owne craftinesse, 1 Cor. 3, 19, 20, and knoweth that the thoughtes of the most wily are vaine, represseth his diuellish purpose, and doeth not onely bridle his tongue, but inspireth him with his Spirit (being as it were changed into another man) that he should speake not his own deuices, but the words of God. So then, God casting as it wer his hand vpon him, taketh hold on him, staying his intent, and stopping his course two wayes: the one outward, the other inward. The outward meanes vsed of God to hinder him, was the beholding of the dwellings and lodgings of the Israelites, distinguished according to their Tribes. For when hee saw with his eyes their goodly and comely order, whereby the presence of God amongst them [Page 982] was claerly manifested, and theyr fayth in him was testified; euery man encamping by his standard, and vnder the Ensigne of his fathers house, Numb. 2, 2.Numb. 2, 2. he was vpon that sight and situation of them, withholden from proceeding in his curses and execrations. The inward meanes was yet more forcible to stoppe the streame of the waters ready to ouerflow ye people of God: for the Spirit of God came sodainly vpon him, that whereas he determined to serue the diuell and damned spirits, he is constrayned against his will to serue ye purpose and prouidence of God, & to speak what God would, not what himselfe wished & desired: Thus we see, that neither sathan nor his instruments can worke any hurt to the saluation of the people of God,Rom. 16, 20. but both they and all their endeuours come to nothing.
Hitherto of the preparation: now we come to the prophesy which he vttereth by the Spirit of God. In this we are to consider, first the entrance into it, then the prophesie it selfe. In the entrance or beginning, to procure attention, and purchase credit to his words, he setteth downe three things: first, the inscription and title of the prophesy, wherin is a description of himselfe by his name, and the name of his father. For albeit Balaams name bee of no such waight and moment with vs, yt we shold for the persons sake giue credite to the prophesie, or respect more who speaketh, then what is spoken: yet this simple & plaine dealing, professing his own name, and confessing himselfe the vnwoorthy instrument of God, serueth to adde some authority to the speech that followeth. Secondly, he stileth himselfe to be the man whose eies were opened, wherby he teacheth that he would publish nothing of his owne inuention, but that onely which he had receiued by diuine inspiration. As if he should say, Though Balaam be by nature as blind as a beetle in the matters of God, and vnderstand nothing of heauenly things, yet he hath receiued a spiritual and heauenly reuelation of the Spirit from aboue, that of a blinde man whose eyes through couetousnes of mony, and ignorance of God were closed vp, he is become a seer to see for others, not for himselfe, nor his owne saluation. Some reade the sentence thus, that his eyes were shut vp: but the other reading agreeth better to ye circumstances of the text and the words folowing, as euen Lyra himselfe confesseth, that he was enlightned of God to see with the eyes of his mind more clearly then he could do with his bodily eyes,Lyra in Numb. cap. 24. inasmuch as the light of the mind is more plaine and perspicuous then the light of the body. Thirdly, he confesseth hee had heard the words of God. Thus he speaketh after the manner of the true Prophets, who were wont to beginne their prophesies with prefixing ye name of God, Thus saith the Lord, Heare yee the word of the Lord, to shew, yt they vttered not their owne inuentions, but the Oracles of God. Now, as Balaams sight (which is the sharpest & quickest sence) saw nothing before God opened his eyes, so hee declareth he was dull and deafe of hearing, before God had opened his eares to heare, and deliuered his word vnto him. Lastly, he saith he had seen the vision of the Almighty, rauished in mind, but hauing his eyes vncouered: whereby hee meaneth, that being as it were in an extasy, he was carried [...]u [...] of himselfe. The like is noted touching Saul, [...] Sam. [...]9. he went to Naioth in Ramah, and the Spirit of God came vpon him also, and he went prophesying vntill he came thither. Hereby Balaam sheweth two things; first, the author of the prophesie, to wit, the Almighty, ascribing all to God, challenging nothing to himselfe: secondly, the manner of his prophesie, which was in a vision. Ezek. 3, 14: Dan. 8, 27. and 10, 8, which farre surpasseth ye communication of Gods wil by dream, albeit God be the author of both. Thus hath God oftentimes made himself known among the Infidels, both by visions and by dreames, as to Abimelech, Pharaoh Nebuchadnezar, and others, who may be sayd to haue the holy spirit, but had not the spirit of holines: for whersoeuer he worketh he is holy; but he doth not alway work holines and sanctification which euermore accompany saluation.What a [...] is, what a [...] the parts ends of it. Now because it is said he fell into a trance, it shall not be amisse to shew what a trance is, what are the parts and ends of it, being away and meanes wc God hath vsed to reueale his will vnto men. A trance is an extraordinary worke of the Spirit of God vpon the whole man, casting the body and senses into a deepe sleep, & withdrawing the soule from the fellowship of the body to a fellowship with God, for the better enlightning thereof. It is I say an extraordinarie worke of the Spirit aboue the work of nature or constitution of the body, or strength of the imagination, whereby the whole man is for a time changed in body and mind; the body & the senses thereof both outward and inward, cast into a deepe or dead sleepe, & made senselesse: the soule withdrawne or separated from the communion and fellowship of the bodie, to the fellowship of God, for the better enlightning thereof to vnderstand the secrets & counsels of God. This is a trance, or to be rauished in the Spirit, which God vsed often to his Prophets. It standeth in two parts or actions: First, on the bodye which is cast into a deepe sleepe, when the senses are for the time bereaued of the present vse of thē. Secondly, on the minde: the which that it might bee brought neerer to God, is withdrawne from all dealing and fellowship with the body, and enlightned to vnderstand diuine things, as Acts 10. Peter s [...]w ye heauen opened, a vessell comming downe, and a voyce came vnto him. The causes why it pleased GOD to reueale his will after this manner, are; First, that they should take nothing to themselues, but account all receiued from GOD. Secondly, that their bodies and soules being separate frō [Page 983] all other dealings, might haue a deeper impression of the things reuealed, and thereby vnderstand them, and keepe them the better. Thus much touching the trance of Balaam, & the beginning of the prophesie.
Now we come to the substance of the prophesie it selfe, the summe whereof is first propounded, then amplified, and lastly concluded. The proposition which is prooued is described by a question, and by way of admiration, expressing the happines of the Church: How goodly are thy tents, O Iacob! and thy Tabernacles, O Israel! As if he should say: O how blessed and happy a people art thou, which now liuest vnder these Tents, and dwellest in these habitations! And note here, that he doth not giue a touch to theyr happinesse, and then passe away sodainly from it: but he doubleth, and repeateth it, as if he meant to dwell long vpon it. There is no part or parcell of Gods word in vaine. If wee see not the vse of some things, it is our weaknes, & we must confesse it not condemne the Scriptures. The Spirit of God forbiddeth vaine babling, Mat. 6, 7: and reproueth idle repetitions, and therefore neuer vseth the same himselfe.
Three causes [...] vsing repe [...]ons.The Reasons and occasions of repetitions are these three; First, for greater assurance, for God speaking twice doth as it were produce a double witnes, and signifieth that it did not slip from him vnawares, but is that which he meaneth to stand vnto, and to ratifie; so that albeit heauen and earth passe away, yet one iot or tittle of his word shall not passe away. Secondly, to testify the speedy accomplishment of that which hee hath spoken, yt it shall not be prolonged and delayed, but bee swiftly performed, & shortly be executed. And these two causes are both touched by Ioseph in expounding the two dreames of Pharaoh, when he sayth, The dreame was doubled vnto Pharaoh the second time, because the thing is established by God, and God hasteth to performe it, Genes. 41, 32.
The third reason of vsing repetitions, is, to quicken those that are dull, and stir vp those yt are heauy hearted, that they should shake off all deadnes & drowsinesse of spirit. Once speaking passeth sodainly away, wee cannot heare it: or if we heare it, wee cannot remember it; or if we remember it, we are backward in practising of it. We haue need to be often put in minde of the same thing, [...]. 3, 1. and for vs it is a safe thing. [...] [...]8, 23. This is the cause that the Prophets of God so often vse repetitions. So did Balaam before in the former Chapter, Numb. 23, 21. God seeth no iniquity in Iacob, he seeth no transgression in Israel. These three causes haue place in this repetition vsed in this place. For theyr happines is certainly confirmed, speedily to be accomplished, and the enemies of the people of God are rouzed vp diligently to consider thereof, and thinke with themselues, surely this is of great importance, seeing God offers it vnto me againe and againe.
This blessed estate and condition of the Church is set down, first comparatiuely, then simply, whereby the former similitudes are expounded and interpreted. The metaphors and similitudes are many in number, but tending to one and the same purpose: vnder the borrowed speeches of the tents of the sheepheards, of stretching out of the vallies, watering of the gardens, planting of the Cedars, he vnderstandeth the safety, largenes, encrease, pleasantnesse, multitude, and strength of the Church, that shall surmount the glory of the Gentiles, and treade downe the kingdome of Agag, that is, of the Amalekites, which at that time flourished in the world, and promised vnto it selfe a perpetuity vpon the earth; which prophesie was performed in the dayes of Saul and Samuel, of Dauid & Salomon. 1 Sam. 15, 3. This appeareth plainly in the second branch, where the comparisons are explained, in which hee sheweth the author of theyr happynes to bee God the giuer of euery good giuing, and of euery perfect gift; who, albeit they were a small people, and greatly oppressed, yet hee brought them myraculously, out of the Land of Egypt, he shall bee theyr protection & defence against theyr enemies, giuing them the strength of the Vnicorne,Numb. 23, 22. assisting them in all theyr dangers, and subduing all theyr aduersaries vnder them.
This is the substance of the prophesie, the conclusion remayneth, consisting of two parts or members: the first, respecting the Israelites, the second respecting others, but vttered for the Israelites sake. Touching the Israelites he inferreth vpon the premisses, theyr peace, safety, and security, tranquility, and quyet, dwelling without feare, expressed by comparison of a Lyon, who eateth his prey without fearfulnes of the passengers: so the Iews ouercomming all theyr enemies, shall haue rest, & gouerne theyr Church and Common-wealth in peace, which came to passe so long as they did cleaue to God with full purpose of heart, and worshippe him according to the precise rule of his word; for then no enemies (albeit neuer so many or so mighty) were able to preuayle against them. Thus did the Patriark Iacob expresse the preheminence of Iudah, Gen. 49, 9. As a Lyons whelpe shalt thou come vp from the spoyle my sonne: he shall lye downe and couch as a Lyon, and as a Lyonnesse, who shall stir him vp? The second member belonging vnto others is this, that they which blesse thee shall bee blessed, and such as curse thee shall be cursed. A notable commendation of the Church, & encouragement to perswade others to be of the church. As if hee should say, So many as shal ioyne themselues of other people to thee, and embrace the same holy Religion with thee (for it shall in the fulnesse of time come to passe, that God shall allure Iapheth to dwell in the tents of Shem. Gen. 9, 27) shall be partakers of the same blessings with thee which GOD shall poure out vpon thee; but all such as separate [Page 984] themselues from thee, and shew themselues not brethren, but strangers; not friends, but enemies; not neighbours, but aliens from thee, shall lye vnder the fearfull curse and reuenge of God. This is it which the Lord pronounced and promised long before to Abraham, Gen. 12, 2, 3. This power did Balak before falsely ascribe to Balaam.
This is the drift of this diuision, and the order that the Spirit of God obserueth therein. Touching the instructions that arise from hence, we haue considered diuers things before. We see how Balak and Balaam proceede in their diuellish purposes, if God had suffeted them, and not crossed them. Hee reuealed his wil to Balaam, who spake, moued by Gods Spirit, and thereby declareth, that he speaketh not onely to his owne children, but sometimes teacheth wicked men to make them without excuse; and therefore he wil not leaue his owne people destitute of instruction, that desire to feare his name. But of this wee haue spoken before, chap. 22, 9.
[Verse 2. Balaam lift vp his eyes, & looked vpon Israel, and the spirit of God came vpon him.] Moses shewing the prophesie that Balaam vttered, describeth it by the author thereof, the Spirit of God came vpon him. In this part of the title he saith, That the things deliuered in this prophesie (which were vttered for the Churches sake) were hid & kept secret before they were reuealed and manifested by God. This prophesie containeth not a doctrine that is common or communicated by the light of nature to men, but a declaration of such secrets as God reserueth hid to himselfe in his owne counsel, which no liuing creature could knowe otherwise, then as it pleaseth God to disclose it by a gracious participation of it. This teacheth vs this truth, That the things of God can no man know, but by the Spirite of God.Doctrine. The things of God are vnknowne til he reueale them. The mysteries of saluation, and doctrine of godlynesse are secret and vnknown of men and Angels, before they be of God reuealed. This our Sauiour teacheth Peter, hauing made a confession of Christ, Blessed art thou Simon, the sonne of Ionas, for flesh and blood hath not reuealed it vnto thee, but my Father which is in heauen, Matth. 16, 17. And expounding the parable of the Sower to his disciples, he sayth, To you it is giuen to know the mystery of the kingdome of God, but vnto them that are without, all things are done in Parables, Mark 4, 11. The Apostle teacheth, that the naturall man perceiueth not the things of the Spirit of God, for they are foolishnes vnto him, neyther can hee know them, because they are spiritually discerned. And the same Apostle speaking of the gospel, Rom. 16, 25. Eph, 3, 9. calleth it, A mystery reuealed, which was kept secret from the beginning of the world. So the Apostle Iohn handling hidden visions, and teaching the Church ye things that must come to passe hereafter, called that Booke The Reuelation of Iesus Christ, which God gaue vnto him, Reuel. 1, 1.
The truth of this appeareth, because they Reason 1 were hid in the treasury of Gods wisedome, which is vnsearchable, and not to be sounded by any creature, and therefore the Apostle calleth them, A secret hid in God, Ephe. 3, 9: so that the Apostles and holy Prophets of God, could deliuer nothing of his counsell, before he had reuealed it to them. So the Lord speaketh, Numb. 12, 6. Heare now my words, If there be a Prophet of the Lord among you, I wilbe known vnto him by a vision, and will speake vnto him by dreame. The calling of the Gentiles seemed strange to the very Apostles, before it was reuealed to Peter. Who would euer haue imagined that God would haue redeemed man by such a wonderfull meanes (the greatest wonder that euer came into the world) by giuing his Son, and that vnto the death, to ransome and redeem a church by his own blood? Acts 20. This no creature in heauen or earth, would euer haue thought vpon, if God had not reuealed it by his word, and assured it by his Spirit.
Secondly, this receyueth further strength Reason 2 for the confirmation of it, because the wisest and subtilest that were in the world, were herein ouertaken and proued fooles; for by al their wisedome (though neuer so great) they were not able to reach vnto it, nor to looke into any the least part of it. The Apostle speaking of the mystery of the Gospel reuealed by his ministery, alledgeth the prophesie of Esay, where the Lord threatneth to destroy the wisedome of the wise, and to cast away the vnderstanding of the prudent: and after he saith, Where is the wise? hath not God made the wisedom of the world foolishnes? 1 Cor, 1, 18, 19.
The Vses remaine to be learned of vs. First, Vse 1 for knowledge wee see, that the mysterie of godlines reuealed to the world by God in the Gospel, is a most worthy & glorious mystery, greatly to be admired and reuerenced: vnto vs that are called it is the wisedome of God, and the power of God. So the Apostle saith,1 Cor. 1, 2 [...] Great is the mystery of godlines, which is, God manifested in the flesh, 1 Tim. 3, 16. It seemeth farre otherwise to the foolish world, it appeareth to thē a base and vile thing, as Paul complaineth in his time, We preach the Gospel, euen Christ crucified, vnto the Iewes a stumbling blocke, & vnto the Grecians foolishnes, 1 Cor. 1, 23. A stumbling blocke to the Iewes, because they dreaming of an earthly king of this world, to free them from the bondage of the Romanes, and thinking they should be Lords of the earth, were offended at the low estate of Christ, comming in the shape of a seruant: foolishnesse to the Grecians, because it seemed foolishnes to the wise Philosophers among the heathē, to look for life from death, to beleeue in him that rose from the dead, and that such as are dead shall rise againe. How many are there amongst our selues, that are offended at the simplicity of the Gospel, that it is not accompanyed with [Page 985] miracles, & that it is brought vnto vs in earthen vessels? These are they that esteeme the Manna as light meate, and therefore loathe it. But let them alone to loathe this Manna, that loathe faith, Christ, and heauen it selfe; yea, their owne saluation.
Secondly, for obedience, wee must obserue Vse 2 that when these secret things be reuealed vnto vs of God, we ought to endeuour to learne them, to vnderstand them, to publish them & speake of them to others. Whensoeuer God hath a mouth to speake, we must haue an eare to heare. Therefore Moses saith, Deut. 29, 29. Secret things belong vnto the Lord, but the things reuealed belong to vs and our children to do them. So the Apostle Paul, when God had reuealed Christ vnto him, and ordained him a teacher vnto the Gentiles, saith, I was not disobedient to the heauenly vision, but shewed to Iewes and Gentiles, that they should repent and turne to God, and do works worthy amendment of life, Acts 26, 19, 20. This serueth to reprooue all such as refuse to looke into these reuealed things of God, but dwell in blindnesse and ignorance. Of this sort are the greatest number in our assemblies. They are wise enough to look into their own profit, but they care not for the wisedome that is of God. They are brought vp in the church, but know not the Doctrine of the Church. They are alwayes learning, but neuer come to the knowledge of the truth. He that setteth his sonne to schoole, will look he should learn somewhat, and not euer stand at one stay. We are trained vp in the bosome of the Church, which is the Schoole-house of Christ, wee must therefore euery day be profiting and going forward. God accepteth not of those that looke backward, or stand at a stay; hee will know them that seek more and more to know him.
Thirdly, it is our duty to beg and craue at Vse 3 Gods hands, the knowledge of his will, who openeth the eyes of the blinde, and giueth vnderstanding to those that seeke it. We haue a gracious promise to be heard, Mat. 7, 7. in the prayers and petitions that we make vnto him. Hence it is, that the Prophet Dauid, a man after Gods owne heart, and endued with a singular portion of Gods Spirit, craueth the enlightning of Gods Spirit, and desireth still to be taught of him, Psal. 119, verses 18, 27, 31, 73.
Thus doth the Apostle pray for the Ephesians, chapter 1, verses 17, 18, that God would giue them the spirit of wisedome, and enlighten their mindes to know what the hope is of his calling, and what the riches are of his glorious inheritance in the Saints. A notable direction for all of vs, how to behaue our selues when we come into the house of God, and tread in his Courts; namely, not to rest vpon our naturall gifts, nor to trust in our mother-wits, which are too short and shallow to reach vp to the height, and to sound the depth of the mysteries of God.
How many are there in the world, of an high reach and of a deepe conceite in the matters of the world, that attaine to no measure of knowledge in the matters of God? Talke with them of the things of this life, they are able to discourse with great insight; many of Gods children inferiour to them, few equall with them, none can go beyond them. They can contriue and dispatch businesse of the world with great facility: you cannot speake to them of any thing of this nature, but by and by they apprehend it and conceiue it. But enter communication with them of heauenly things, of the knowledge of God, of faith in Christ, of the saluation of their soules, they can conceiue nothing, they are as blinde as Beetles, they are simple and ignorant as little children, that know not the right hand from the left.
This should offer to our wise & carefull cō siderations, a double meditatiō. First, it serues to humble those yt haue these gifts of nature, and are wise in their owne conceit, and to make them equal with those of the lower sort: seeing all their gifts which Nature hath adorned them withall, are not able to set them one foot forward toward the kingdome of heauen; nay being vnsanctified, they are further off from saluation, then others of smaller gifts. This made the Apostle say, Let no man deceiue himselfe: if any man among you seeme to be wise in this world, let him be a foole, that he may be wise: for the wisedome of this world is foolishnesse with God, and the Lord knoweth that the thoghts of the wise be vaine, 1. Cor. 3, 18. Where hee teacheth euery one to be ready to deny himselfe, and his carnall wisedome, whose beginning is from the flesh, and whose end is death; to the end wee may be truely wise in heauenly things pertaining vnto euerlasting life.
Secondly, this serueth to comfort the children of God, that want the worldly wit of naturall men, and are not able to diue so deepe into earthly things as they: though they be simple in matters of this world, yet if GOD haue giuen them a taste of the glory of the world to come, let them rest in spirituall knowledge, and giue God the praise, that hath opened the eyes of their mindes, and inlightned their hearts to haue a feeling of it. This our Sauiour taketh occasion to practise, and to offer praise and honour to God in a sweete remembrance of this dealing of God; I giue thee thankes, O Father, Lord of heauen and earth, because thou hast hid these things from the wise, and men of vnderstanding, and hast opened them vnto babes: it is so, O Father, because thy good pleasure was such, Math. 11, 25, 26. Though wee be simple in the world, yet if wee be wise in GOD: though weake in the world, yet if we be strong in GOD: though wee be accounted as fooles and silly ones, of the sharp wits of the world, yet if wee haue learned Christ Iesus, & know the exceeding measure [Page 986] of his loue toward vs, let this be our comfort and consolation, that God hath abundantly recompenced the want of those outward things, by giuing vnto vs an happy and holy aduantage in heauenly things. And indeed all those are learned, that are taught of God; and they vnlearned that are not taught of him, althogh otherwise they abound in other knowledge. Such as haue learned Christ Iesus, and him crucified, and so are become new creatures in him, they are learned, though they know neuer a letter in the booke; For in him are hid all the treasures of wisdome & knowledge, Col. 2, 3. He that hath not learned Christ, is vnlearned, Althogh otherwise he be neuer so learned: for if he be not regenerate and borne anew, but committeth sinne with greedines, he hath not seene him, neither hath knowne him. 1. Ioh. 3, 6. Wherfore, let vs al learne from hence, to depend vppon God for his blessings vpon vs, especially when we enter the Lords courts, and come to heare his word, let vs confesse that we are not able of our selues to vnderstand his will; and desire him to open our hearts, as hee did the heart of Lydia, Act. 16, 14. for otherwise wee shall depart away as ignorant and blinde as wee came, wee shall neuer soundly rest in the truth that is deliuered, but alwayes be ready to carpe and cauill at it, to wrangle and reason against it, saying; How can these things be? And then it may be said vnto them as Christ speaketh to the proud Pharisies, who gloried in their owne insight, & thought all men blind beside themselues, If ye were blinde, ye should not haue sinne: but now ye say, we see: therefore your sinne remaineth, Iohn 9, 40, 41. Let vs then be ready to renounce our worldly wisedome, and to deny our selues, and begge the assistance of Gods Spirit to be our inward teacher and instructer, that so we may heare with profit and comfort.
Vse 4 Lastly, learne to be thankfull to God, foreshewing this grace and mercy to vs his vnworthy seruants, when he reuealeth and maketh knowne vnto vs the hid things of God touching our saluation: without which wee haue liued in darknes, in the shadow of death, and in the estate of damnation. Hee hath not vouchsafed this mercy vpon all, but hath passed ouer many thousands in the world, which know not truth from errour, nor light from darknesse; hee might haue passed ouer vs, as he hath done them. For are wee more excellent or better by nature or desert then they? No, by no meanes:Eph. 2, 1, 3. we are borne dead in sinnes, & the heires of wrath as well as others. This made the Apostle, hauing made mention of the mercies of God shewed vnto him that had bene a blasphemer, a persecuter, and an oppressor, to render thankes vnto GOD, and to giue him the praise and glory. Thou hast herein greater cause to blesse and praise the Name of GOD, then for thy creation, which onely gaue thee a being vpon the earth; whereas this doth ioyne thee to GOD, and entitle thee to the kingdome of heauen.
Verse 4. [He hath said, which heard the words of God, and saw the vision of the Almighty, falling into a trance.] Wee heard before, how Balaam was inspired of God to deliuer vnto the Moabites, Midianites, and Ammonites, the will of God: Now, here is offered to our considerations, the meanes and manner that God vsed in giuing vnto him his diuine inspiration, and that is by a vision, or trance. We heard before what a trance is, (to wit;) an extraordinary worke of the spirit vpon the whole man, casting the body as it were in a deepe sleepe, & making the minde fit to receiue the things which are reuealed of the Lord. Thus it pleased the Lord to deale with Balaam at this present, that his words might be knowne to be diuine, not humane.Doctrine. In forme [...] times Go [...] reuealed d [...] uers thing [...] by visions. From hence wee learne, that God in former times hath reuealed diuers things vnto men by visions, by dreames, and otherwayes, as seemed good to his heauenly wisedome. God hath not vsed one meanes alone, but diuers to speake to the world, either by Angels, or by the cloud, or betweene the Cherubims, or by Vrim, or by dreames, or by visions. To this purpose there is a rule set downe, Numb. 12, 6. If there be a Prophet of the Lord among you, I will be knowne to him by a vision, and will speake vnto him by dreame. This is further taught in the booke of Iob by the words of Elihu, instructing Iob in ye maner of Gods dealing with sinners, & shewing how God admonisheth them in dreames and visions: God speaketh once or twice, and one seeth it not: in dreames and visions of the night, when sleepe falleth vpon men, and men sleepe vpon their beds, Iob. 33, 14, 15. So when Paul was conuerted by the voyce of Christ, the Lord spake to Ananias in a vision to goe vnto him: and Paul likewise in a vision saw him comming in vnto him, and putting his hands on him that he might receiue his sight, Acts 9, 10 12. When Peter lodging with one Simon a Tanner, waxed hungry, and would haue eaten, he fel into a trance, he saw heauen opened, and a certaine vessell came downe vnto him, as it had beene a great sheete, knit at the foure corners, and was let downe to the earth, &c. Acts 10, 10, 11. So the Apostle being compelled by the false Apostles to glory of himselfe, maketh a rehearsall of the visions, and reuelations of the Lord that were offered vnto him, 2. Cor. 12, 1. Vnto these examples wee might adde sundry others out of the Scriptures, as of Iacob, of Samuel, of Ezekiel, Gen. 46, [...] of Daniel, of Iohn, all declaring that GOD vsed to reueale many things by visions to his seruants the Prophets, and to others when it pleased him.
The reasons are; First, to discouer and Reason manifest his will vnto them, sometimes to admonish them, sometimes to teach them, somtimes to terrifie them, and alwayes to declare [Page 985] and reueale his heauenly pleasure vnto them, as we heard before out of the booke of I [...]b, Iob 33, 15, 16. For it hath bene the ordinary maner of God, euen from the beginning to warne, comfort, and declare what hee would haue done, or forbid what he would not haue done, both in the day time, and in the night season; partly by visions to such as were waking, partly by dreames, to such as were asleepe.
Reason 2 Secondly, God would haue the reuelation of his will appeare to be onely his, and not of themselues. For howsoeuer it pleased the Lord to deale with his seruants, and what way soeuer he vsed to signifie his good pleasure, in all these cases he imprinted in the mindes and hearts of them to whom hee shewed himselfe certaine notes and euident tokens, whereby they might expressely and manifestly know that it was his doing. This we noted before to be one of the causes, why it pleased the Lord to deale by visions, that we should chalenge nothing to our owne selues, but ascribe all vnto him.
Vse 1 Now, let vs come to the vses. First, consider from hence the greatnesse and excellency of Gods hand, who hath diuers wayes to reueale his will, and to teach his people, to call them and gather them vnto himselfe. Some meanes he hath to preserue a sinner from falling, and some to restore him being fallen. He is the head Physician of the world, he ministreth the best Physicke, and of most sure and certain working. He neuer faileth in his cures, both because hee knoweth the nature of the disease, and the working of the ingredient. The woman in the Gospel diseased with an issue of blood twelue yeeres, suffered many things of many Physicians, and spent all that shee had, yet it auailed her nothing, but shee became much worse, Marke 5, 26. But such as seeke to God to heale the diseases of their soules, and submit themselues to be his patients; doe alwayes receiue from him health, and depart from him better then they came. Hee vseth partly preseruatiues, and partly restoratiues. He speaketh by admonitions in dreames and visions. And these being ceased, hee speaketh by chasticements and corrections, he preacheth vnto vs by the Ministers of his word, and by all meanes desireth to doe vs good. True it is, the diuell hath his visions, being as it were the ape of God, which are so many delusions of men, as when hee maketh men beleeue they see that which they see not, or perswadeth men strange things of themselues, that they are that which indeed they are not, 1. Sam 28.14. His drift and purpose in both is, to deceiue and seduce. But God vseth sundry meanes to draw vs to himselfe, to draw vs out of our selues, to draw vs to his kingdome. He is not as a poore practitioner that hath but one plaster for euery sore, or one medicine for euery disease: he hath variety of meanes, & store of prouision for al maladies; which serueth to commend vnto vs the goodnesse, mercy, greatnesse, power, and wisdome of God to be acknowledged and confessed of euery one of vs.
Secondly, wee learne that God neuer leaueth Vse 2 them destitute of a teacher, that in a reuerent feare of his Name seeke vnto him and call vpon him. We see he oftentimes admonisheth and informeth of his will, such as are out of the Church, and know him not: much more will hee teach them his wayes that feare him, & reueale his secrets to the humble-minded. Psal. 25, 9, 12.14. Let vs exercise our selues in the diligent reading, hearing, and conferring of his word; let vs earnestly desire to profite and grow forward in the knowledge and vnderstanding of the truth from time to time according to the meanes affoorded vnto vs. We liue in the cleare light of the Gospel, and in the golden dayes of Gods grace, times that our fore-fathers neuer saw: let vs not therefore shut our eyes against the truth that shineth in our hearts, or at the least not stop our eares against the sound of the word that pierceth our eares. We haue a gracious promise made vnto vs, that God will giue a blessing vnto such as seeke him: hee will be knowne of those that seeke to know him: he will open to those that knocke for him. This is the maine cause of all ignorance, that we desire not knowledge. It is a grieuous sin to be destitute of knowledge, but it is more fearefull to haue no desire of knowledge. Ignorance is the root of all impiety, of infidelity, of idolatry, of superstition, of presumption, of disobedience, of contempt of the word, and worship of God: as the Apostle rehearsing the corrupt fruites of darknes; the throat an open sepulchre; the mouth full of cursing: the feet swift to shed blood; destruction and calamity in their wayes; maketh this the the cause of all, The way of peace they haue not knowne, Rom, 3.17. So the Lord Psal. 95, 10, doth render this as the reason why his people erred, because they had not knowne his wayes. This caused the Iewes to crucifie the Lord of life, and to deliuer him into the hands of sinners; For if they had knowne the wisedome of God they would not haue crucified the Lord of glory, 1. Cor. 2, 8, according to the words of Peter preaching repentance vnto them; Now brethren I know, that through ignorance ye did it, as did also your gouernours, Act. 3.17. And as it is the root of all impiety against God, and vnrighteousnesse of men, so it is the cause of all iudgements and punishments. The Prophet Hosea threatning Gods plagues in a fearefull hand to fall vpon the people, maketh this one cause, There was no knowledge of God in the land, Hos. 4, 1, 2. So at the last day, when the Lord Iesus shall come to iudge the quicke and the dead, He will come in flaming fire to render vengeance to those that doe not know him, 1. Thes. 1, 8. These things being rightly and wisely considered, should teach all of vs to seeke after knowledge, as for siluer, and search for vnderstanding as for precious stones, assuring [Page 988] our selues that God will neuer be wanting to helpe such as hunger and thirst after righteousnesse, who is neere to al those that call vpon him, euen to all that call vpon him in truth.
Vse 3 Lastly, we see his mercy is greater vnto vs then to the fathers before. The Lord Iesus hath brought the doctrine of the Gospel from the bosome of his Father. Acknowledge then with thankfulnesse the preferment of these latter times, and let vs not seeke after dreams and visions which are abolished, but hauing the sure word of the Prophets and Apostles, rest in the reuealed will of God. Moses had a preheminence aboue the Prophets, to whom God spake not by dreames or visions, but face to face, as is declared, Numb. 12, 6, 7, 8. I will be knowne to the Prophets by vision & by dreame: my seruant Moses is not so, who is faithfull in all mine house, vnto him wil I speake mouth to mouth, and not in darke words. As Moses was preferred before the other Prophets, so haue we a singular priuiledge aboue the Patriarkes & Prophets that haue gone before vs, who wanted the light that we enioy, as the Writer of the Hebrewes doth testifie, declaring that the glory of our time is greater, in which GOD hath vouchsafed to speake vnto vs by his own sonne, At sundry times, and in diuers manners God spake in olde time to our fathers by the Prophets: in these last daies he hath spoken vnto vs by his Son, Heb. 1, 1, 2. So then, the condition of Christians vnder the Gospel, is better then of the Israelites vnder the Law, in respect of the manifestation and reuelation of Gods truth. The Israelites had God reuealed by the Prophets, but we haue him taught by the Son himselfe, who is counted worthy of more glory then Moses, Heb. 3, 3.4, inasmuch as hee which hath builded the house, hath more honour then the house, and he that is Lord ouer it, hath more honour then he that is a seruant in it. Hereupon Christ calleth and accounteth the Disciples blessed, Because they saw with their eyes, and heard with their eares, those things which many Prophets and righteous men desired to see and heare, and yet could not, Mat. 13, 17. Let vs therefore walke worthy of this great grace and mercy: let vs embrace and professe the doctrine of Christ with all zeale: and as wee haue receiued greater fauour, let vs bring foorth greater obedience. Let vs magnifie the preaching of the Gospel, whereby Christ Iesus is described in our sight, & as it were crucified among vs, which hee hath made the strength of his arme, and his great power to saue those that do beleeue, to which he hath giuen such effectuall grace, that it worketh more mightily then all miracles, and pierceth deeper into the heart of man, then all visions and reuelations: yea, Though one should arise from the dead to speake vnto vs, Luk. 16, 31. Let vs now looke for no miracles, nor depend vpon strange wonders; the doctrine of Christ is [...]ufficiently strengthned & confirmed, so that no doubt of any part therof, is to close vp our owne eyes, that the light of the glorious Gospel of Christ, which is the Image of GOD, should not shine vpon vs.2 Cor. 4, 3 [...] If the Gospel be yet hid, it is hid to thē that are lost. To conclude, let vs all know, that God hauing brought vs into these last times, requireth of vs greater knowledge, faith, zeale, obedience, and greater fruites of repentance.Heb. 2, 1, [...] For if the word spoken by Angels was stedfast, and euery transgression and disobedience receiued a iust recompence of reward, how shall wee escape if we neglect so great saluatiō, which at the first began to be preached by the Lord, and afterward was confirmed vnto vs by them that heard him? Wherefore we ought diligently to giue heed vnto the things which we haue heard, lest at any time we runne out.
[Verse 5. How goodly are thy Tents, O Iacob! and thy Tabernacles, O Israel, as the valleyes that are stretched out, &c.] Hitherto we haue spoken of the preparation and entrance into this third Prophesie: Now we come to the summe and substance of it, vttered by way of an admiration, or exclamation; the diligent consideration of the florishing estate of the church, rauishing as it were all his senses, and so astonishing him, that he is not able to finde words sufficient to expresse the glory thereof. For heere we see he compareth the happinesse and blessednesse of the Church, to the Valleyes, Gardens, Cedars, and such like; all to this end to shadow out vnto vs the value and worth of it, that it farre surmounteth all other societies, and is most precious & deare in the sight of God.
Heereby then wee learne, what is the Doctrine true Church:The Chur [...] is more excellent an [...] precious [...] all other [...] ces. it exceedeth all other societies of men, and is most precious and deare vnto God, and vnto Christ. We see then how from hence we learne, that aboue all other companies and fellowships in the world, the Church is most excellent and beautifull, and of GOD most respected. This hath plentifull testimony of other Scriptures. The Prophet saith, The Kings daughter is glorious within, her cloathing is of broidered gold, Psal. 45, 13. Hereunto come the titles and commendations giuen vnto the Church, in sundry places dispersed in ye booke of Canticles, chap. 2, 2. and 4, 13. and 5, 9. Shee is the Rose of the field, the Lilly of the valley, the fairest among women, an Orchard of Pomgranats, a Fountaine of Gardens, a Well of springing waters, the Spouse and Sister of Christ, the beauty of the earth, the glory of the world, and being compared with other societies, as a Lilly among Thornes, & like the Apple among the Trees of the Forrest. It is a Citty, whose walles and gates are of precious stones, and the streetes thereof of gold, Reuel. 21, 2, 19. It is compared to a woman cloathed with the Sunne, and had the Moone; that is, all corruptible things which are vnstable and vncertaine vnder her feete.
As the Doctrine by these euidences is Reason 1 made cleare, so by the Reasons whereby it is [Page 989] proued, it may be yet made much clearer. For first, it is more excellent then all other societies, as gold aboue all other mettals, because in it alone saluation is to be found, and no where else. When the vniuersall flood came, and couered the face of the whole earth, what place wouldest thou preferre before the arke, in which Noah and his family were saued, and out of the which all the world beside was drowned? So saluation is taught and receiued in the Church, damnation is to be found and felt out of the Church. Can there be a greater priuiledge had, then to haue our souls saued? or a greater losse, then the losse of our soules? Wee reade in the Scriptures of many great and exceeding grieuous losses. Iob lost all his camels and his asses, his oxen and his sheepe, his seruants and his sons, all his goods and riches. Saul lost his kingdome and his life. But all these are pettie losses and damages in comparison of the incomparable and inestimable losse of the soule, which is a perpetuall separation from the glorious and comfortable presence of God, according to the saying of our Sauiour, Math. 25, 16. What shall it profite a man if he winne the whole world, and then lose his owne soule? Or what shall a man giue for the recompence of his soule? The truth of this reason the Lord himself expresseth in the Prophet, saying, I will giue saluation in Sion, and my glory vnto Israel, Esay 46, 13. The wealthiest country vnder heauen hath not this treasure; the greatest Monarke in the world hath none of this merchandice; the richest merchant that compasseth sea and land, and trauaileth into the furthest part of the earth, cannot bring home with him this pearle of vnualuable price; it is only to be found in the city of God, which is his Church, for in mount Sion and in Ierusalem shalbe deliuerance.
Reason 2 Secondly, all other sorts and societies of men are appointed and ordained of God to serue and preserue this. This is it which the Prophet Esay saith, Esay 45, 14. It shall be the honour of Kings and Princes to doe seruice to the Church, and to promote the good of it. It is the end for which God hath lifted vp the heads of rulers and gouernors aboue their brethren, to promote the good of the Church, and to aduance the glory of God. This the Prophet speaketh of in the Psalme, Psal. 78, 71. that God chose Dauid his seruant, tooke him from the sheepefold, and preferred him before his brethren, euen tooke him, and from behinde the ewes with yong brought he him, to feed his people in Iacob, and his inheritance in Israel: so he fed them according to the simplicitie of his heart, and guided them by the dis [...]retion of his hands. The like we see in the book of Ester, when the destruction of the Church was determined and contriued, Mordecai said to Ester, Ester 4.14. If thou holdest thy peace at this time, comfort and deliuerance shall appeare to the Iewes out of another place, but thou and thy fathers house shall perish: and who knoweth whether thou art come to the kingdome for such a time? So what power, strength, ability, or meanes soeuer God hath giuen, he looketh for this duty and thankfulnes at our hands, to seek the safety of Sion, & to aduance the glory of Ierusalem, and to know that hereunto we are called.
Thirdly, the beauty of all other cities and Reason 3 societies standeth in this, that they are parts and members of the Church. This is the glory of kingdomes and countries whereby they are beautified, in that they belong to the true Church: for otherwise all places are as cages of vncleane birds, nay, as lodges of vncleane spirits, and all persons are as dogges & swine, as Tygers and vncleane beasts. Hence it is, that the Apostle describing what wee are by nature, saith, Eph. 2, 12. Yee were at that time without Christ, aliants from the commonwealth of Israel, strangers from the couenants of promise, and had no hope, and were without GOD in the world. If then it beautifie other places and persons, it must needes be beautifull it selfe. If it giue grace and glory to others that ioyne themselues to it, it must needs be both gracious and glorious it selfe. For whatsoeuer causeth a thing to be so, must needes be so it selfe much more.
The vses of this doctrine are excellent, as Vse 1 the nature of the Church is. For first, we conclude, that they must needs be most happy & blessed of God that are members of ye Church. For howsoeuer the world account them miserable, grinning at them with their teeth, nodding at them them their heads, gaping at them with their mouthes, hissing at them with their tongues, and euery way contumeliously reproaching them with their words, yet they are deare and precious in the account of God, and in the reputation of Christ Iesus, who bought them at a great price, and redeemed them with the ransome of his owne blood. 1. Pet. 1, 18, 19. Behold, what loue the Father hath giuen to vs; that we should be called the sonnes of God: for this cause the world knoweth you not, because it knoweth not him. God is become our Father, the Sonne is our Redeemer, the Holy-ghost is become our sanctifier, the Angels are become our attendants, the Scriptures are become our euidences, the Sacraments are our seales, the creatures are become our seruants, our afflictions are our instructions. This the Apostle teacheth the Church, 1. Cor. 3, 21, 22, 23. They are blessed that haue their sinnes pardoned, and not imputed vnto them, as the Prophet teacheth; but God saith to euery beleeuer, Thy sinnes are forgiuen thee. They are blessed that heare his word and keepe it: but the sheepe of Christ heare his voyce, and follow him. They are blessed that delight in the Law of the Lord, and in his Law meditate day and might: but the godly make it their counsellour to be aduised by it. This vse that now we stand vpon, is directly vrged by the Prophet, Psal. 84. where hauing made his [Page 990] complaint, that hee could not haue accesse to the Church of God, to make profession of his faith, and to profite in Religion, hee breaketh out into this passionate exclamation, being touched with an inward feeling of the want of those holy assemblies, Psal. 84, 4, 5. O Lord of hoasts, how amiable are thy tabernacles! & thereupon concludeth the point which wee haue stood vpon, Blessed are they that dwell in thine house: they will euer praise thee; blessed is the man whose strength is in thee, and in whose heart are thy wayes. Howsoeuer the vngodly that sauour nothing but of the earth, want spirituall eyes to behold the beauty of the Church, and account it no part of their happinesse to liue within the compasse and bosome of it; yet the children of God haue taken nothing so neere to heart, as when they haue bene driuen from the place of his worship. The Prophet is grieued, that the sparrowes and swallowes had better accesse and freer recourse to the houses of men to build their nests, to lay their young, and to rest and repose themselues, then he had to the Lords Tabernacle, and therefore preferreth their condition before his owne. We see how the Iewes wept, and pittifully lamented by the riuers of Babylon, and hung vp their instruments on the willowes, saying, Psal. 137, 1, 2, 3, How shall we sing the song of the Lord in a strange land? If I forget thee, O Ierusalem, let my right hand forget to play. If I doe not remember thee, let my tongue cleaue to the roofe of my mouth; yea, if I preferre not Ierusalem to my chiefe ioy. No doubt they might haue prayed to the Lord in Babylon, and in banishment, as well as in Iudea and at Ierusalem, the Lord heareth in all places, and willeth that men pray euery where lifting vp pure hands without wrath or doubting, 1. Tim. 2.8. but they mourned because they could not visit the Temple of God in Ierusalem, there to make publicke confession of their sinnes, and of their faith toward God. They therefore plainely testify that they haue no feeling either of the weakenesse of their faith, or of the greatnesse of their offences, that glory in their owne shame, and say they beare as good a soule to God, as they which resort so often to the Church, and delight to heare the preaching of the word, and that they can serue God as well at home as in the Church. These are led by another spirit then Dauid was, who if he were a man after Gods owne heart: Psal. 42, 1, 2, 3. hauing such an earnest desire after the seruice and worship of God, and saying, As the Hart brayeth for the riuers of water, so panteth my soule after thee, O God: my soule thirsteth for God, euen for the liuing God: when shall I come and appeare before the presence of God? surely these must needs be guided by the spirit of the diuell, who so openly scorne all Religion, and are at defiance with God, robbing God of his honour, committing sacriledge in keeping their tongues from the publick praises of God, entring themselues off from the mysticall body of Christ, condemning and contemning the congregation of the faithfull, giuing offence to others by euill example, and despi [...]ng the ordinance of God, who hath appointed & commanded the assembly of his people to meet together to acknowledge their sinnes, to confesse their faith, to pray for things necessary, to praise him for his blessings receiued, to heare the word expounded, and to receiue the Sacraments deliuered; so that such as flye from these, doe fly from God himselfe, they fly from their owne saluation, they seeke a worship by themselues, and they imagine an heauen by themselues. But let them take heed their worship proue not a false worship, and their heauen a false heauen, and a true hell.
Secondly, we must all labour to bee members Vse 2 of the Church, rather then of any other place in the world. We see how carefull men are, not onely to be in great societies & towns, but to be of them, to haue the freedome of priuiledged places and incorporations, Act. 22, 28. Yea, to obtaine it & purchase it with a great summe of money, because it hringeth worldly commodity. How much more should wee endeauour to be members of the Church, whereby we are made free men, and haue interest in the blessings of God; yea, wee become free denizens of the Kingdome of heauen. How doe men esteeme their freedome, to be of earthly cities? If wee be part of the Church, wee haue accesse to the truth: Now, if wee shall know the truth, the truth shall make vs free, Iohn 8, 32, 36. If we be belonging to the Church, we haue our interest in Christ: now, if that Sonne shall make vs free, then we shall be free indeed. This made the Apostle say, Phil. 3, 20. Our conuersation is in heauen, from whence we looke for a Sauiour. If we become limbes of the Church of God, wee haue the spirit that beares witnesse to our spirit, that we are the sonnes of God: now, the Lord giueth his Spirit: 2. Cor. 3, 17, and where the Spirit of the Lord is, there is liberty. Such as are free of cities and incorporations, haue diuerse priuiledges that others want, obtaine many benefites that others want, obtaine many dignities that others desire, and haue their names enrolled among the free-men: but how much greater is the preheminence of all those that are brought into the glorious liberty of the sonnes of God, being made parts of the Church, which is the freest citty vnder the heauens? This city of our God hath the priuiledges of the communion of Saints, of the forgiuenesse of sinnes, of the resurrection of the body to eternall life, and all such as belong vnto it, haue their names registred and enrolled in the booke of life. What shall it profite thee to obtaine an earthly freedome in earthly cities, and to be the seruant of sinne, the bondslaue of the diuel, and to want the freedome of the sonnes and daughters of almighty GOD. The greatest freedome of the chiefest cities, is but slauery & bondage in comparison of the heauenly prerogatiues that properly belong vnto the Church of God
The consideration hereof hath bene strong and powerfull in all those that are seruants in this house, which are the Lords freemen. This made the Prophet Dauid to testifie his holy affections in sundry Psalmes, Psal. 26, 8, and 17, 4, and 36, 8, 9. and 84, 2, 10. Where he sheweth that the spending of one onely day in the place of the publicke meetings and assemblies of the godly, was more sweet, comfortable, and profitable to him, then a thousand dayes otherwhere; yea, though the place in it selfe were neuer so pleasant and delightfull: so that hee preferreth the basest office and meanest calling in the Church, to keepe the doore, to sweep the house, to cut wood, or draw water for the seruice and sacrifice of God, then to dwell in the Vse 3 most gorgeous and glorious palaces, wherein the workes of wickednesse are practised & professed. If the same mind be in vs that was in this Prophet, let it be our desire, rather to be of the meanest account and lowest reckoning in the Church, and among the lowest Saints of God, then to be in the chiefest roome, & in the highest place of honour out of the Church, where nothing raigneth but prophanenesse, and nothing is of price or regarded, but wickednesse. This will be a witnesse to our owne hearts, that we are truely religious, and are possessed with a loue of godlinesse, when we preferre the loue of Gods house before all earthly things, and are carefull to come to the exercises therein.
Lastly, it belongeth to euery one to promote and procure the good thereof. If it be the principall society, it must be principally cared for. It standeth al persons vpon, Princes, Pastors, Parents, Magistrates, whatsoeuer in their seuerall places, to seeke the peace and preseruation of this society, and to further the good of Gods Church. We see this in the Prophet, Psal. 122, 6, after he had commended the comely order & spirituall beauty of Ierusalem the true Church, he saith, Pray for the peace of Ierusalem, let them prosper that loue thee: peace be within thy wals, & prosperity within thy palaces: for my brethren and neighbours sake, I will wish thee now prosperity, because of the house of the Lord our God, I will procure thy wealth. No estate of man so high to exempt himselfe, no calling so low, to disable himselfe from seeking the good of his Church. The greater our place is, the more doth God require at our hands, he hath committed the more to our trust, and therefore will take the straighter account of vs. It is the end of their honour and aduancement, not to lift vp their hearts aboue their brethren, because God hath lifted vp their heads, not to seeke their own profites and commodities onely, but to aduance the honour of that God that hath aduanced them, remembring that they are the ministers of God for the wealth and welfare of their people, and assuring themselues that God wil honour them that honour him, but such as despise him, shal be despised, 1. Sam. 2.36. Moreouer, it is our dutie to labour within the compasse of our calling, to bring other societies to this; the Prince his common-wealth: the Magistrate his incorporation; the Minister his people; the Captaine his army; ye housholder his family; by striuing to make them Christian commonwealthes, Christian incorporations, Christian parishes, Christian armies, Christian families. This was the care of all good and godly Princes, Dauid, Hezekiah, Iehoshaphat, Iosiah, 2 Chro. 15.12 who made a couenant to seeke the Lord GOD of their fathers with all their heart, and with all their soule. This was the care of deuout captaines that feared God, as appeareth by the Centurion and Cornelius. Math 8, 10. Acts 10, 2. Gen 18, 19. Iob 1.5. This was the care of all religious fathers and masters, as we see in Abraham, Iob, Iacob, and sundry others, whose praise is in the booke of God. And vnlesse this diligence be vsed, and duty performed to those that are set vnder vs by the ordinance of God, what comfort can wee finde in them, nay, what good can we looke for at their hands? It is the knowledge of God, and the power of godlinesse planted in the heart, that maketh the subiect obedient, the seruant trusty, the childe dutifull, and euery degree faithfull in his place and calling. But where the feare of God doth not rule, there subiects obey not for conscience sake; there seruants are deceitfull, & serue with eyeseruice as men pleasers; there children are vngracious and vnruly, not obeying their parents in the Lord. So then, it standeth vs vpon to set forward the good of the Church with all our power, and then to bring such as belong vnto vs into the bosome of the Church, that there they may haue fellowship with God, and one with another.
Verse 8. [God brought them out of Egypt, their strength is as an Vnicorne, hee shall eate the nations his enemies, &c.] In the words before, Balaam enlarged by sundry sweete similitudes, the excellent condition of the Church, shewing, that the place of it was to be chosen aboue all other places, and the people belonging vnto it to be ioyned withall aboue other people of the world: Now, in these words he expressed their happines and blessednesse in plaine tearmes and direct words, declaring, that albeit they were a weake people in the land of Egypt, oppressed with burdens, hurried with labours, ouermastred with taskemasters, vnexercised in fears of warre, [...]andering vp and downe in the wildernesse, separated from other nations; on the other side their enemies wer many in number, mighty in strength, rich in furniture, yet GOD brought his people with a strong hand out of Egypt from all their enemies, and sent his Angel before them to leade them in the wildernesse, so that no city or nation could preuaile against them. Hereby we learne that the enemies of the Church, albeit great,Doctrine. The Church [...]ath the vpper hand of enemies stronger then [...]hey. mighty, and high minded, yet are oftentimes brought vnder, and troden on by the Church, weaker then they. Howsoeuer the Church be weake, and want outward power, yet it hath victory ouer the oppressors of it. This we see plainly strengthened vnto vs in the booke of Iudges, where we see that the Midianites, and the rest of [Page 992] the league with them lay in the valley like grashoppers in multitude,Iudg. 7, 12, 20- and their camels as the sand which is by the seashore, yet Gideon and his hoast being as it were an handfull, ouerthrew them by blowing their trumpets, by breaking their pitchers, and by holding their lampes in their hands. This appeareth in the history of Shamgar, Iudg. 3.31. who slew 600. men of the Philistims with an Oxe goad: and in the history of Sampson, being enclosed by his enemies, who caught vp a Iawbone, and said, With the Iaw of an asse are heapes vpon heapes, with the Iaw of an asse haue I slaine a thousand men, Iudg. 15, 15, 16. Thus the weake are made strong, and the strong weake. Likewise, in the dayes of Saul, the Israelites were all naked and vnarmed men,1 Sam. 13.19. and were not suffered to haue either swords or speares, (except Saul and Ionathan) yet their enemies were discomfited and smitten downe before them.
Reason 1 The reasons are many that may be alledged. First, God is with his people, and if hee be with them, strength, power, courage, and victory must be with them also, so that they cannot fall, vnlesse God fall with them, which is vnpossible. As then the cause is the Lords, and the people the Lords, and the battell the Lords, so he can arme creatures of no account euen contemptible people to scourge great & mighty nations, Exod. 8, 6, 16. His souldiers in Egypt were caterpillers and flies: his armies against the Philistims were mice. God is infinite in power to doe as he will, and what hee will, and when he will, and against whom he will, in comparison of whom all flesh is fraile and feeble. And as he is great in might, so he is present in helpe, and gaineth honour, not by the bow, nor speare, nor legges of man, but he fighteth for those that be his. Thus doth Moses encourage the Israelites, being pursued by the Egyptians, Exod. 14, 14. The Lord shall fight for you, therefore hold you your peace.
Reason 2 Secondly, to gain glory to his great Name, seeing his power is seene in our weakenesse. When our strength is smallest, then is the glory of God greatest. This made the Lord say vnto Gideon, Iudg. 7, 2. The people that are with thee are too many for me to giue the Midianites into their hands, least Israel make their vaunt against me, and say, Mine hand hath saued me. Thus Dauid assured both of the truth of his calling, and the goodnesse of his cause, encountereth with Goliah, and sheweth that all the people should know, that the Lord saueth not with sword, nor with speare: for the battell is the Lords, 1. Sam. 17, 47. So the Apostle teacheth that God vseth few, weake, and simple instruments, to confound such as are greater in strength, moe in number, wiser in knowledge, higher in estimation, mightier in power, stouter in courage, That no flesh shall reioyce in his presence, but he that reioyceth, should reioyce in the Lord, 1. Cor. 1, 19, 31,
Vse 1 Now, let vs handle the vses of this doctrin. First, we conclude, yt the safty of the Church is onely of God, and not of themselues: so that flesh and blood is not to be rested and relyed vpon, how great soeuer the meanes be: and therefore the Prophet teacheth, that the hilles of the robbers cannot helpe, so that wee must relye on Gods helpe, and cease from the man whose breath is in his Nostrils, Esay 2, 22. He that lifteth vp himselfe, his minde is not vpright, but the iust shall liue by his faith. So than let vs cast away our vaine confidence in man, whose life is so fraile, that if his breath be stopped but a litle, he is dead, and cannot helpe himselfe or others. God therefore must haue the praise and preferment aboue all creatures, and be magnified aboue all the works of his hands.
Secondly, this is a notable comfort and encouragement, Vse 2 to doe constantly and cheerefully the duties of our calling, notwithstanding the crosses and hinderances to the contrary. For seeing it pleaseth GOD to put strength many times into those that are his, & to deliuer his Church by weak meanes, against strong men, let vs proceede with boldnesse in the workes of our profession, and deale with a good conscience, assuring our selues that God is not farre from vs. Whensoeuer wee heare of the wicked combining themselues, & conspiring together against the Church, taking crafty counsell among themselues, our hearts quake and tremble, and we are brought oftentimes to our wits end, wee are greatly perplexed and disquieted, as the trees of the forrest are moued by the winde, Esai 7, 2: but we must consider, that the victory is of GOD, which casteth downe the mighty from their seat, and exalteth them of low degree. Thus doth Moses comfort Israel terrified and dismayed by the euil report the spyes had broght vp vpon the land, Numb. 14, 8, 9. If the Lord loue vs, be will bring vs into this land, and giue it vs, which is a land flowing with milke and hony; but rebell not ye against the Lord, neither feare yee the people of the land, f [...]r they are but bread for vs: their shield is departed from them, but the Lord is with vs: feare them not. A notable staffe to stay them vp, both in respect of the presence of God with them, and of his departure from their enemies. And that which was a stay to them, must serue also to comfort and refresh vs in all discouragements, to consider that we haue a sure buckler with vs, but the shield is departed from our enemies. They lye open to the stroke of Gods hand, he wil draw out his glittering sword against them, & they shall finde no shield to award the blow. They are in a wofull case, that hauing the Lord to be their enemy, and no armour of defence vppon them to helpe themselues. Wherefore, whensoeuer we see these enemies of God and his people multiply and increase, so that they seeme as a violent streame ready to beat down all things before them, let not this disturbe or disquiet vs, but learne to waite vpon God, who will shew himselfe a present helpe, and [Page 993] our GOD in the time of neede.
This tentation, that the enemies are many, and that few stand for vs, few haue courage for Gods truth, few shew themselues in good causes, doeth greatly weaken our hearts, and maketh them melt away as water; we straight way conclude, that the enemies must needes preuaile, for we are weake and few. But know this, O ye of little faith, and of so great feare, that a good cause shall neuer faile, albeit there be but few, and those feeble to maintaine it. Ionathan relying on God,1. Sam. 1 [...], 6. after his calling, and a manifest signe to confirme him, goeth on with a noble courage and resolution, saying; It is not hard to the Lord, to saue with many or with few. The worke of God was neuer set forward by the greatest number; nay, the profession of God alwayes had the fewest in number, yet no enemy was able to stand against them. The Apostles of Christ were few in number, [...] Cor. 10.4, 5. and the weapons of their warfare were not carnall: yet were they mighty, casting downe the imaginations, and euery high thing that is exalted against the knowledge of GOD, and bringing into captiuity euery thought to the obedience of Christ. Paul hauing appealed vnto Cesar, and being brought to the defence of his cause, saith; At my first answering no man assisted me, but all forsooke me: I pray God that it may not be laide to their charge: Notwithstanding the Lord assisted me, & strengthened me, that by me the preaching might be fully beleeued, 2 Tim. 4, 16, 17.
This appeareth in that worthy prayes of Asa, which he made going to battaile against his enemies, 2. Chron, 14, 11. Lord it is nothing with thee to helpe with many, or with no power: helpe vs O Lord our God, for wee rest on thee, and in thy name are wee come against this multitude: O Lord, thou art our God, let not man preuaile against thee. Let vs not therefore be discouraged and discomfited, when we see many against vs, and few to stand for the cause of God; but consider, that he whose cause it is, is able to defend it, whose power and glory is most of all seene in the weakenesse of those that are stirred vp to maintaine it.
Vse 3 Lastly, it is our duty not to fret at euill men, when they are exalted and lifted vp on high, but consider the end that the Lord will make, Nah, 1, 2. Who will take vengeance on his aduersaries, and reserueth wrath for his enemies. Though they practise against the iust, and gnash their teeth against him, though they watch the righteous, and seeke to slay him, though they abound and prosper, and set their mouth against heauen, yet this is a comfort to the godly, Psal. 37, 7, 8, 9, 10. That yet a litle while, and the wicked shall not appeare, thou shalt looke after his place, & hee shall not be found. Waite patiently vpon the Lord, and hope in him, fret not thy selfe for him which prospereth in his way, nor for the man that bringeth his enterprises to passe; for euill doers shalbe cut off, & they that waite vpon the Lord, shall inherite the land. The destruction which God hath con [...]luded against them is sure, he wants no meanes to ouerturne them, he can make things that are not, of greater power then they that are. There is no safety to the enemies of God and his truth, there is no way for them to escape, for the Lord is the God of vengeance. This the Prophet Esay declareth at large, chap. 30. 14.10, shewing that their destruction should be both certaine and suddaine. This is that which the Prophet assureth Hezekiah of, that God would put his hooke in his nostrils, and his bridle in the lippes of Rabshekah, that rayled vpon the holy one of Israel, 2 King. 16, 6, 7. Be not afraid of the words which thou hast heard; I will send a blast vpon him he shall heare a noise, and returne to his owne hand, and I will cause him to fall by the sword in his owne land. Let vs therefore remember alwayes the exhortation of the Prophet, Psal. 37, 1, 2. Fret not thy selfe because of the wicked men, neither be enuious for the euill doer; for they shall soone be cut downe like grasse, and shall wither as the greene herbes: trust thou in the Lord and doe good, dwell in the Lord, and thou shalt be fed assuredly.
Verse 9. [Blessed is he that blesseth thee, & cursed is he that curseth thee. This is the conclusion of this prophecy, wherein is shewed that God will powre out his blessings vpon his people in such a gracious manner and measure, that it shall runne ouer, and fall vpon those that are the friends and fauourers of the Church; on the contrary side, such as hurt or persecute them, shall vndergoe the heauy curse of God, as God long before shewed vnto Abraham. Doctrine. God will be mercifull to such as be mercifull to the Church. From hence ariseth this doctrine, that God will be mercifull to all those that shew mercy to his Church: and such as are without pitty and compassion, shall finde iudgement without mercy at the hands of God. God will blesse those that doe good to his people, they shal not lose their labour that fauour the Church; but such as are enemies vnto them, shall finde God an enemy vnto them. We see how God blessed the house of Laban for Iacobs sake: so doth Laban confesse, Gen. 30.27. I haue perceiued that the Lord hath blessed me for thy sake. Thus God blessed the house of Potiphar for Iosephs sake that was sold vnto him: for God was with him, and his master saw that the Lord made all that he had to prosper in his hand. Gen. 39, 3, Thus haue worldly men beene blessed for the godlies sake. This is it which Isaac vttered in blessing his sonne, Gen. 27.29. Cursed be he that curseth thee, and blessed be he that blesseth thee, Hereunto commeth a worthy example recorded by the Prophet Ieremy, chap. 38, 9. & chap. 39.16, 17. when Ieremy was cast into the dungeon, where he stacke fast in the myre, through the false suggestion of his enemies, Ebed-Melech the blacke Moore spake to the King for him, drew him out with cords, and tooke him out of the dungeon: and therefore the Prophet [Page 994] is sent vnto him with message, Thus saith the Lord of hoasts, the God of Israel, Behold, I will bring my words vpon this city for euill, and not for good, & they shalbe accōplished in that day before thee: but I will deliuer thee in that day, sayth the Lord, and thou shalt not be giuen into the hand of the men whom thou fearest: for I will surely deliuer thee, & thou shalt not fall by the sword, but thy life shall be for a prey vnto thee, because thou hast put thy trust in me, saith the Lord. Thus did God recompence his zeale, and reward his fauour which he shewed to the Prophet in the miseries and troubles which hee sustayned. Rahab the harlot receiuing the spyes, sending them out another way, and preferring their life before her owne life, was her selfe saued from the common destruction, and had her fathers houshold, and all that she had giuen her as a prey, because shee had hid the messengers which Ioshua sent to spy out Iericho, Iosh. 6, 25. Iam. 2, 25. Heb. 11, 31. The widow of Sarepta giuing hospitality to Eliah, and offering him part of that poore pittance which was left her and her sonne in those dayes of dearth and drought, was with all her family miraculously sustained in the famine, continuing three yeeres and sixe monthes, 1. King. 17, 10. The Shunamite receiuing the Prophet Elisha, making him a chamber, prouiding al necessaries for him, setting him there a table, a stoole, and a candle-sticke, that he might turne in thither to lodge, when he trauailed that way, and eate bread at her house, receiued both the blessing of a sonne (her husband being old,2 Kings 4, 8.) and the raising of him from death to life, to her great comfort. She shewed some mercy, but receiued more mercy; she ministred comfort to the Prophet, but her self receiued more comfort. This also our Sauiour testifieth, shewing that wee shall lose nothing that we bestow on any of the faithful, we serue a bountifull Lord, and a liberall pay-master, Math. 10, 41, 42. He that receiueth a Prophet in the name of a Prophet, shall receiue a Prophets reward, Reason 1 &c.
The reasons heereof follow to be considered. First, God will honour all those that honour him, he will despise all those that despise him. This is the gracious promise that is gone out of his owne mouth, which hee cannot but verifie and performe: for he is not as man that he should lye, hee is not as the sonne of man that he should deceiue. This is it which the Lord spake by the mouth and ministry of Samuel, concerning Eli and his house, Them that honour me, I will honour: and them that despise me, shall be despised, 1. Sam. 2.30. And therefore Reason 2 they shall prosper that loue the Church, Psal. 122.
Secondly, God hath appointed it to be the end of our obedience; our mercy to others, shall procure mercy vpon our selues. This the Apostle setteth downe,Math. 5, 7. Rom. 2, 10. To euery one that doth good, shall be honour, and glory, and peace, Rom. 2, 10. We saw this before in the history of Rahab, who through faith receiued the spyes: shee, her family and kinred were were preserued & maried into the family of Iudah, of whom Christ came according to ye flesh. Reason 3
Thirdly, mercy, a notable fruite of loue receiued, kindleth the hearts, and enflameth the affections of Gods people, both to praise God for them, & to pray vnto God for them that haue bene helpeful and seruiceable to the Church. It is recorded to perpetuall remembrance touching Iehoiada, that hee was buried among the Kings, and greatly honoured both aliue and dead, because hee had done good in Israel toward God and his house, 2. Chron. 24, 15, 16. So when Paul remembreth the kindnesse of Onesiphorus, who sought him out, refreshed him, & was not ashamed of his chain, he desireth the Lord to grant vnto him, that he may finde mercy with the Lord at that day, 2. Tim. 1, 16, 18. Nay, he prayeth not onely for Onesiphorus selfe (although he onely had helped him) but for his whole house & family: whereby is set downe a most notable meanes and motiue to stirre vs vp to doe good, and to distribute to all the members of Iesus Christ, inasmuch as God sheweth that hee will haue mercy, and take pitty, not onely of vs, but vppon our housholds, and all those that are neere about vs. Vse 1
The vses follow. First, from hence wee haue the strengthening and confirmation of another holy truth in our Christian Religion, (to wit;) that mercifull, liberall, and kinde men, shall be surely blessed. No mercifull man shall lose his labour, but in the end he shal haue his recompence and reward. Our Sauior Christ saith, Blessed are the mercifull, for they shall obtaine mercy. The Prophet teacheth,Psal. 112. that a good man is mercifull and lendeth, and will measure his affaires by iudgment: he hath distributed and giuen to the poore, his righteousnesse remaineth for euer, his horne shall be exalted with glory. So the Wise man speaketh in many Parables, Prou. 11, 25. and 28.27, and 19.17. The liberall man shall haue plenty, and he that watereth shall also haue raine; he that giueth vnto the poore shall not lacke, but be that hideth his eyes shall haue many curses: hee that hath mercy on the poore, lendeth vnto the Lord, and the Lord will recompence him that which he hath giuen. Cast thy bread vpon the waters, for after many dayes thou shalt finde it; giue a portion to seuen, and also to eight, for thou knowest not what euill shall be vpon the earth, Eccl. 11, 1, 2. On the other side, miserablenesse and vnreasonable handfastnesse are the causes of the ruine of many men, and their houses, and bring curses vpon body, goods, soule, children, family, and all things that belong vnto them. So it was in churlish and cruell Nabal. So shall there be iudgment mercilesse, to him that sheweth no mercy. And he that gathereth goods by vnlawfull meanes, shal leaue them to such as will pitty the poore. Thus we see, God requireth mercy of vs, to be like him.
Vse 2 Secondly, it is our duty to loue Gods people, seeing such as fauour them, doe fare the better for them. Such as are friends to them, shall haue God to be their friend, who promiseth to blesse such as blesse them. What greater blessing can there be, then to haue God to be our friend? What greater curse and miserie, then to haue him our enemy? The vngodly haue receiued temporall blessings, for shewing kindnesse to the faithfull: the Lord hath sent none of them empty away, that euer did good to his people, as wee heard in Laban, Potiphar, and others. This serueth to reproue all such as hate and reuile them, that curse and detest them, that reproach them, and speake all manner of euill against them. And here let vs weigh and consider into what euill times we are fallen, times filled and defiled with all iniquitie, 2, Tim. 3, 1. 2. Pet. 3, 3. In former ages the very infidels and vnbeleeuers, confessed that they were blessed for the godlies sake: they were so farre from branding and vpbraiding them with odious taunts forged in hell, & hammered with the tongues of euil men, that their mouthes haue acknowledged how GOD hath prospered them for their sakes. This last age is as a common sink, wherein all the wicked inuentions and diuellish practices doe meet, and are gathered together: and therefore, it bringeth forth masters of mischiefe, and expert practitioners in sinne, who are furnished with their owne inuentions, former examples, and tryed experiments of all times, places, and persons. Maruaile not therefore, if the children of God be now scorned, when godlinesse it selfe is made a common by-word? In former ages, when as the Prophets and righteous men were persecuted, and their liues sought after, euery one was ready to helpe and to hide them. So did Ionathan detect the hatred, and reueale the fury of his father against Dauid, with the hazard of his owne life, 1. Sam. 20, 42. So did Obadiah in the court of Ahab hide an hundred Prophets in caues from the cruelty of Iezabel, [...]. 18, 13. & sustained them in the time of the famine, of the which wee shall speake more afterward. Thus did the disciples let downe Paul in a basket, when his life was sought for by the bloody Inquisition, Acts 9, 21. Woe vnto them therefore, rhat betray them into the hands of their enemies, as the Ziphims did Dauid, 1, Sam. 23.20. as Iruah did Ieremy, Ier. 39.13. as Iudas did Christ, Math. 26, 48. Woe be vnto them that falsely accuse them, and any way adde affliction to their affliction, whereas they should countenance and defend them to their power, as Ionathan did Dauid, as Ebed-melech did Ieremy: and woe vnto them that hurt the godly, for GOD threatneth to curse such as curse them, so that we should feare any way to doe them wrong.
Vse 3 Thirdly, hereby wee are warned to exhort one another to this duty, and by all meanes to prouoke one another to mercy, in regard of of the great recompence of reward that is laid vp for mercifull men. The example of the Sunnamite before remembred, is a notable & worthy example to teach vs this vse, and to enforce this duty vpon vs. She stirred vp her husband to good things, and made him that was willing, more willing; him that was forward, more forward; shewing her selfe mindful of the end of her creation, which was to be an helper vnto him, especially, in the best things, Gen. 2, 18. She said, Behold, I know that this is an holy man of God, that passeth by vs continually, let vs make him a chamber that hee may turne in thither when he commeth to vs. 2. Kings 4, 9. It is not enough for vs to be ready and resolute to doe good to those that are of the houshold of faith, and thereby to testifie our faith in Christ, but God requireth of vs to consider one another, to prouoke vnto loue and to good workes, not forsaking the fellowship that we haue among our selues, as the manner of some is, but let vs exhort one another; and that so much the more, because yee see that the day draweth neere, Heb. 10, 24, 25 This serueth to reproue such as are backward in doing good, and cause others to be backward: such as are not content themselues to doe nothing, but are ready to disswade and discourage others from workes of mercy: as we see the Apostle Iohn reproueth Diotrephes, who was so farre from receiuing the brethren, that he forbad them that would, and thrust them out of the Church, Iohn 3.9, 10. He was backward himselfe, and made others backward, his malice did not onely keepe him from doing good to the Saints, but prouoked him to hinder and restraine others. These are like the Scribes and Pharisies, which did shut vp the kingdome of heauen against men, neither entring themselues into it, nor suffering those that would enter, Math. 23.13. These are like vnto the enuious Iewes, who grew to that desperate madnes against the Lord Iesus, that they would neither receiue the Gospel themselues, nor suffer it to be preached to others, but forbad the Apostles to preach vnto the Gentiles, that they might be saued, to fulfill their sinnes alwayes, 1. Thes. 2.16. They are like to Elimas the sorcerer, who was so farre from beleuing the doctrine of ye Apostles, Act. 13, 8 that he openly withstood them, and maliciously sought to turne away the Deputy from the faith. And all these may fitly be compared to the dog lying in the manger, which will neyther eate the hay himselfe, nor suffer the Oxe or Cattel that would, to eate of it. These shall haue the more fearefull condemnation, answering to God both for not doing good, and for hindering such as would doe good. These both shut vp their hands and hearts frō all duties of loue, and tye vp the hands of others, so that a double woe hangeth ouer their heads, which without repentance will fall vppon them.
Lastly, this Doctrine is both an encouragement Vse 4 [Page 996] vnto vs in well doing, and a great comfort in all aduersities. It is an incouragement, to consider, that what loue and seruice soeuer we doe shew to the Saints, it is put vppon the Lords accounts, and is kept in his remembrance, and shal not be blotted out for euer. This is the tenour of the couenant which he hath made with vs, to haue the same friends and enemies with vs. Such as are our friends to doe vs good, he will account as his friends to doe them good; such as are his enemies to hurt vs, he will proceede against them, as with his vtter enemies to root them out, and to destroy them. This is a great honour and dignity of the faithfull. It argued a very neere league of amity that Iehoshaphat made with the King of Israel, when he ioyned with him, saying, I am as thou art, my people as thy people, & my horses as thy horses, wee will ioyne with thee in the war, al mine is at thy commandement, 1. King. 22.4. 2 Chron. 18.3. This is the society and fellowship that God hath with his people; our friends, shall be his friends; our enemies, shall be his enemies; our troubles, shal be his troubles; our wrongs, shall be his wrongs; our persecutions, shall be his pe [...]secutions. This is it which the Prophet declareth touching the Lord: He that toucheth you, toucheth the apple of his eye, Zach. 2, 8. So precious and deare are they to him, and so tender is his loue toward them, that when the enemies rise vp against them to hurt them, it goeth as neere to the Lord, as any thing can do. We know how tender the eye of a man is, it worketh more griefe, then to receiue a wound in any other part, to haue the apple of the eye striken: but the Church is so deare to God, that he can no more suffer the enemies to hurt it, then a man can abide to be thrust or pierced in the eye. How could the Lord expresse how earnestly and ardently he loueth vs, and how carefull he is for our safety, better then vnder this comparison? and therefore the Prophet entreateth the Lord to keepe him as the apple of his eye.Psal. 17, 8. & to hide him vnder the shadow of his wings, This is it which our Sauiour signifieth in the description of the last iudgement; that when one of the least of Christs brethren haue bene hungred, and we haue fed them; haue beene thirsty, and wee haue refreshed them; haue bene strangers, and wee haue lodged them; haue beene naked, and we haue clothed them; haue beene prisoners, and we relieued them: Christ Iesus himselfe is refreshed, and relieued, visited, and harboured in his members, Math. 25, 40 If the Lord Iesus liued now vpon the face of the earth, in pouerty & great want, if he wanted meate to eate, or clothes to put on, ought wee not to relieue him? nay, who is it but would say hee is ready to doe it? But euery faithfull man is vnto vs as Christ himselfe: whatsoeuer is done to him, is done to Christ himselfe, and Christ Iesus, though heire of all, & Lord of the world, doth esteeme & account it as done vnto himselfe. On the other side, when the poore members of Christ are in want, & not releeued, are sick and not visited, are hungry, and yet not sustained; Christ himselfe is vnuisited, & vnregarded. A man would be ashamed to doe thus to Christ in person, but inasmuch as we do it to the persons of our brethren and his members, hee counteth it as done to himselfe, as he speaketh in the Gospel, Verily, I say vnto you, Math. 25, [...] inasmuch as yee did it not to one of the least of these, ye did it not to mee. This likewise is that which Christ spake to Paul from heauen at his conuersion. When he breathed out threatnings and slaughter against the disciples of the Lord, and had obtained letters to bring them bound to Ierusalem that professed Christ; he heard his voyce,Acts 9, 4. saying to him, Saul, Saul, why persecutest thou me? His persecution was directly against the Saints, but wee heare how the Lord acounteth that persecution to be against himselfe. This is a singular encouragement to euery one of vs, to loue the seruants of God from our hearts, and to serue their necessities, considering that it is as it were put vpon the Lords accounts, and he will recompence it vnto our bosomes. It is a great terror to al mercilesse & malicious men, for whatsoeuer mischiefe they worke against the godly, it is done against Christ, and they shall be arraigned as guilty of oppression and persecution against Christ.
Againe, as this is an incouragement in well doing, so it is a great comfort vnto vs in these fruites and works of mercy, that God will remember them, & be mindfull of them, and for them will assuredly helpe vs when wee are in distresse. This the Prophet saith, Blessed is hee that iudgeth wisely of the poore, the Lord will deliuer him in the time of trouble, Psal. 41, 1, 2. So then, when we haue bene seruiceable & comfortable vnto others, especially to the seruants of God, there ariseth from hence a great comfort to our consciences, & an assurance of our eternall peace & acception with God, so that we may with boldnesse come to the throne of his grace, & pray vnto him for ye graces of his Spirit. Obadiah proueth yt he seared the Lord in ye truth of his spirit, & assureth his conscience thereof, because hee had hid the Prophets of God in the persecution raised against them by Iezabel, 1. King. 18, 12, 13. Therefore, when he feared that Eliah would procure vnto him the displeasure of Ahab, and so bring vpon him a cruell death, hee found comfort in the former fruites of mercy, and said to the Prophet Was it not told my Lord what I did when Iezabel slew the Prophets of the Lord, how I hid an hundred men of the Lords Prophets by fifties in a caue, and fed them with bread and water? And now thou sayest, goe tell thy Lord, Behold, Eliah is heere, that hee may slay mee. The like wee see in Nehemiah, when hee had relieued the oppressed people, and euery way sought rather the welfare of the Church, then his owne commodity, hee turneth himselfe to God, and saith, Neh. 5, 19, & 13, 14, 22, 31. [Page] Remember me, O my God, in goodnesse, according to all that I haue done for this people. Neh. 5, 19. And chap. 13, 14, 22, 31. Remember me, (O my God) heerein, and wipe not out my kindnesse that I haue shewed on the house of my God, and the offices thereof. He doth not heere glory in his owne merits, nor putteth his trust in his good works (for before he pleadeth mercy, & craueth pardon) but desireth that God in goodnes would graciously reward the works which hee had done with a good conscience, and is bolde to put him in minde of his promise, who hath promised to repay whatsoeuer is done for the benefit and behoofe of his Saints. A great comfort it is to be able in the simplicity of our hearts, to speake thus. How many are able in our dayes to say with Nehemiah, Lord, remember me according to all that I haue done for thy people? For their owne conscience would by and by accuse them, and cry out of the wrongs and iniuries they haue done vnto them, how they haue hated them in their hearts, smitten them with their hands, wounded them with their tongues, trampled vpon them with their feet, and sold themselues to work mischiefe against them. If they will not remember the seruants of God in kindnesse, let them know God will remember their vnkindnesse; and the children of God may pray vnto him, not for desire of reuenge, but for the aduancement of his glory, to reward them according to their desarts, as we see in Nehemiah, Remember them (O my God) that defile the Priesthood, Neh. 13, 29. This must of necessity galle a mans conscience, whē the terrors thereof shall accuse him for want of doing good seruice to the Church of God;Iob 27.23. Iam. 2, 15. yea, for doing great wrongs, and offering many indignities against the Church.
10 Then Balak was very angry with Balaam, and smote his hands together: so Balak said vnto Balaam, I sent for thee to curse mine enemies, and behold thou hast blessed them vncessantly, now three times.
11 Therfore, now flee vnto thy place: I thoght surely, I will promote thee vnto honour, but loe, the Lord hath kept thee backe from honour.
12 Then Balaam answered Balak. Told I not also thy Messengers which thou sentest vnto me, saying;
13 If Balak would giue mee his house full of siluer and gold I cannot passe the commandement of the Lord, to do either good or bad of mine owne minde? What the Lord shall command, the same I shall speake.
14 And now behold, I goe vnto my people: Come I will counsell thee such things as this people shall do to thy people in the latter dayes.
Hitherto we haue spoken of the preparation into the Prophesie, and likewise of the Prophesie it selfe: Now followeth the effect and euent thereof, expressed partly in Balak the King, and partly in Balaam the false Prophet.
Touching Balak, Moses declareth, that when he saw himselfe againe disappointed of his hope and expectation, hee bursteth for anger, and smiteth his hands together, in token of the inward indignation of his heart. For as the patient abiding of the righteous shall be gladnesse, Prou. 10, 28, so the hope of the wicked shall perish. He is content to hearken vnto the Sorcerer, so long as hee hopeth to heare pleasant and pleasing things of him, but when he is deceiued, he rayleth and rageth without measure.Balaks anger against Balaam. His indignation conceiued against him appeareth; first, by comparing his owne purpose with Balaams practise, when he saith; I sent for thee to curse mine enemies, and behold, thou hast not ceased to blesse them now three times. It is no lesse absurd and iniurious in thee to blesse mine enemies, thē if thou shouldest curse my friends: for in that thou blesses: them, it is all one, as if thou cursedst me. If thou standest with them, thou standest against me, both of vs cannot stand together; If they continue, I fall.
Secondly, he doth cashire him and cast him out of his fauour, he withdraweth the present prepared for him, and denyeth him the wages and stipend promised vnto him: I saide, Surely I will aduance thee to honour, but the Lord hath kept thee backe from honour: as if he should say, Depart from me, thou vnhappy Prophet, vnhappy in thy Prophesie, vnhappy in thy preferment, vnhappy to me, vnhappy to thy selfe: I called thee not to blesse this people, but to curse them. I haue honoured thee among my Princes, and would moreouer (if that had bin too little) haue done vnto thee and for thee greater things then these. But seeing thou settest so light by my gifts, goe thy wayes, thy presence is a burden vnto me; aske thy reward and wages of thy worke, of that God whom thou hast obeyed, or of that people whom thou hast blessed, to whom thou seemest rather beholden, then vnto mee, and who I am sure are more indebted to thee for thy paines, then I am. This is a most shamefull blasphemy of a wretched man whose breath is in his nostrils, against the eternall God that made heauen and earth, who suffereth with patience the vessels of wrath prepared to destruction.
The answer of Balaam followeth to be cō sidered,The answer of Balaam. who is brought in by Moses excusing himselfe, and giuing wicked counsell to Balak, to bring the people of God to ruine and destruction. The Apology and defence that he maketh for himselfe, is this, that hee certified the messengers sent vnto him, and declared to Balak himselfe, that he was not at his owne choise and liberty to speake what the King wished, and what himselfe desired, but was as it were chained and restrained by the mighty hand of God, that he could vtter nothing, but what he inspired.
Thus the false Prophet seeketh to pacifie [Page 998] and appease the angry minde of the King, and the hyreling laboureth to recouer his wages that was denyed him: as if he should say, Lay the fault where it is, and not where it is not: I haue striuen what I can, to do that which thou requirest, but the God of the Hebrewes hath hindered thy request, and my desire.
Secondly, hee promiseth that being now discharged, and ready to returne home, hee would giue such counsell, which should work out the finall confusion of this people, if it were wisely and warily followed. For when he seeth he cannot curse them, he giueth counsell how to hurt them, as if hee should haue saide to Balak, I see to my griefe, & thou perceiuest to thy cost, that sorcery will not preuaile and serue the turne, yet do not despaire, but hold on thy purpose, & try a new conclusion another way. I haue another plot in mine head, follow my direction, and doubt not but thou shalt bring thy matters to a good passe, and destroy that people, as they hereafter shall destroy thy people. But what this counsell was, is concealed and not expressed in this place, which was not such as the Prophets of God aduised and perswaded to the people of God, but diuellish counsell, proceeding from that spirit by which he was guided, to open a gap to bring vpon them all mischiefe and misery, and to pull downe the wall of Gods protection, whereby they were fenced and defended, and to let in their enemies vpon thē, God being become an vtter enemy vnto them. For by the successe and euent in the chapter following, it appeareth, what this crafty counsell was,Numb. 25, 3. by the peoples falling in fancy and fellowship with the Moabitish women, wherby they were drawne into spirituall and bodily fornication. And afterward in the one & thirtieth chapter of this booke, verse 16, Moses speaking of the Midianitish women, saieth; These caused the children of Israel through the counsell of Balaam, to commit a trespasse against the Lord, as concerning Peor, and there came a plague vpon the Congregation of the Lord. So the Apostle Iohn speaketh, writing to the Church at Pergamus, I haue a few things against thee, because there thou hast them that maintaine the doctrine of Balaam, &c. Reu. 2, 14. Hereby then we see yt when Balaam had sundry wayes assayed and attempted to curse the people of Is [...]ael, and yet his purpose fayled him, because God crossed his deuices: hee told Balak that the last refuge and onely way to preuaile against them, was to draw them to sin against their God, and so to make a breach betweene him and his people. Now according as hee counselled him, and gaue him instructions, so Balak confederate with the Midianites, sent forth the most beautiful women in their kingdomes into the Campe of Israel, to entice them to the worship of their Idols, & to banquet with them at their Idoll-feasts, whereby [...]hey drew them to Idolatry and fornication, sinning against God, and kindling his wrath against them. But of this we shall speake further in the chapter following.
[Verse 10. Then Balak was very angry with Balaam, and smote his hands together, and saide; I sent for thee to curse mine enemies &c.] See heere the euent of all the conspiracy against the Israelites, they had conceiued mischiefe,Psal. 7, 14, 15 & bring forth a lye. They that trauaile with wickednesse, trauaile with the winde, and the end is not answerable to the beginning. They vanish away in their owne imagination, whilst Israel standeth as a defenced City.
From hence we learne, that things practised inconsiderately, not with good aduice,Doctrine. Thing vnlawfully attēpted, haue euill ends. and attempted vnlawfully with a wicked purpose, haue other euents then men thinke of. Whatsoeuer wee goe about with a wicked minde, hath an euill end in the iust iudgment of God. We cannot expect that any euil action should haue a good end. Indeed God doth many times suffer euill men, & causeth them to multiply,The causes why wicked men do multiply. because our sinnes deserue so many chastisements and scourges, as there are wicked men in the world. Againe, it is requisite that we should all our life long be kept in a continuall exercise of faith, prayer, patience, and repentance,Iudg. 2, 22. and that they might be as pricks and thornes in our sides. Lastly the Lord by suffering the wicked to prosper and proceed, doth greatly aduance his owne glory, whiles he reigneth in the midst of his enemies, Exod. 9, 15, 16, and preserueth his Church in despite of Satan and his wicked members, which daily seeke the ouerthrow thereof.
Is it not strange, that an hundred Sheepe should liue among a thousand wolues, & not be deuoured? It is no lesse wonderfull and to bee maruelled at, that any of Gods people should liue vpon the face of the earth, being compassed about with an army of wicked men, the very limbes of the diuell, that open their mouths to swallow them vp, and hate them with an vnfained hatred vnto the death. Notwithstanding, the Lord thus beareth and forbeareth, yet in the end hee will cut off the wicked, and all euill shall haue an euill end. We see this in Pharaoh calling for his Sorcerers, they withstood Moses, and resisted the truth; they turned water into blood, and rods into Serpents: yet in the end all their cunning was stained, and they confessed it was the Finger of God, Exod. 7, 11. & 8, 19. Consider the example of those that would builde them a Citty and a Tower, to get them a name, lest they should bee scattered vpon the whole earth, Genesis ch. 11. verse 4: the Lord came downe to see the Citty which the sonnes of men builded, and there confounded theyr Language, that euery one perceyued not anothers speech. The Apostle Peter maketh a long rehearsall in his second Epistle, chapt. 2. verse 4, of the sinnes of the Angelles, of the olde world, of the Sodomites: and setteth down the wages thereof what it was; the Angels [Page 999] were cast downe, the olde world was drowned, the Cities of Sodome and Gomorrha were burned. See the miserable ends of Pharaoh, of Ahitophel, of Saul, of Iudas, of Herod, and such others; all the which are written for our instruction, to teach vs that all euil works shall haue an end answerable to their euill.
The Reasons are plaine to assure the truth Reason 1 hereof. For first, it standeth with Gods iustice to recompence euill with euill. True it is, he is able by his infinite power to bring good out of euill, and to turne the euill actions of men to serue his owne glory, & to further the good of his children; as we see in the history of Ioseph, who by the false treachery of his brethren, was solde into Egypt, to whom he said, When ye thought euill against me, God disposed it to good, that he might bring to passe, as it is this day, and saue much people aliue, Gen. 50, 20. So Iob being bereaued of his children, [...] 1, 21. and robbed of his Cattell, confesseth, that the Lord had giuen, & the Lord had taken away. Likewise the Apostles speaking of the crucifying of Christ, the Lord of glory, declare that Herod and Pontius Pilate with the Gentiles and people of Israel, [...] 4, 27, 28. had done no more then the counsell of God had determined before to be done. Neuerthelesse it standeth with the rule of his iustice, to crosse the attempts and endeuours of euill men, and to set himselfe against them that set themselues against him. So long therfore as God is so iust, the vngodly must not looke for any good successe of euill enterprizes. His blessing is vpon the lawfull labours of his children, because he is mercifull: his curse waiteth vpon the vnlawfull works of his enemies, because he is iust. It is his nature to bee iust, hee cannot deny himselfe.
Reason 2 Secondly, the Lord will make their wickednesse knowne, and plucke off the vizard from their faces, howsoeuer they thinke to proceed, and promise to themselues an happy end. This the Apostle teacheth, 2 Tim. 3, 8, 9, where he sheweth, that as Iannes and Iambres withstood Moses, so do these also resist the truth; men of corrupt mindes, reprobate concerning the faith, but they shall preuaile no longer, for their madnesse shall be euident to all men, as theirs also was. Seeing therefore God is a iust God, and will vncase the hypocrisie of euill men, we are right well assured, that euil inuentions shal come to nought, and haue God to crosse them.
Vse 1 The vses remaine. First, we see from hence, that sinne endeth not as it beginneth. Euill men are sure to be destroyed, and that God will call them to an account for those things which they haue done, if not in this life, yet assuredly in the life to come. They dreame of God, sitting ydle in heauen, and seeing all things, and regarding nothing; but in the end they shall know that which now they will not know, and feele that whereof now they haue no feeling, And see heere how Satan bewitcheth the mindes of these men, and blindeth their eyes, that they cannot see sinne to bee sinne, nor cast their eyes to behold the wages of sinne reserued for the committers of it. Let all wicked men therefore looke for the heauy curse of God. They blesse themselues, but the curse of God is vpon them, Deut. 32, 41, and ready to ouertake them. Woe therefore shall be vnto them, though all the world should blesse them. They can haue no assurance of any good successe, nor looke for any blessing vpon the works of their hands.
Secondly, be not offended when wicked Vse 2 men florish and prosper, but consider their end and what the end of their hope is, and we shal not be deceiued with their outward glory, and present pompe of the world wherin they liue. It is a great tentation to the faithfull, to behold the prosperity of the wicked. The Prophet Dauid declareth how his faith had long wrastled and struggled with this assault, insomuch that his foote had well nigh slipped, Ps. 73, 2. and his steps were almost gone when he saw how the vngodly florished; and on the other side, that he was daily punished, and chastened euery morning. This was it that troubled Iob, Wherefore do the wicked liue and waxe olde, and grow in wealth? Iob 21.7. So the Prophet Ieremy maruaileth at the prosperity of the wicked, O Lord if I dispute with thee, thou art righteous, yet let me talk with thee of thy iudgments: Wherefore doth the way of the wicked prosper? Why are all they in wealth that rebelliously transgresse? Ier. 12, 1. So the Prophet Habbakkuk complaineth vnto God,Hab 1.3. considering the great felicity of the wicked, and the miserable oppression of the godly, which oftentimes endure all kinde of cruelty and affliction, and can see no end thereof. But we must enter into the Sanctuary of God, then we shal see the end which God in his iust iudgement hath appointed to wicked men: when wee thought he had no care of their doings, and that they were in the greatest safety and security, we shall see he is holy in all his wayes, & true in all his words. This is a great terror vnto wicked men, to know that he will lay vpon them a fearefull end; and on the other side, it is a great comfort vnto the godly, to consider, that howsoeuer God beare a long time, yet in the end his hand shall take hold on iudgment, then hee shall execute vengeance on his enemies, and reward them that hate him.
Lastly, seeing all euill shall haue an euill Vse 3 end, let vs haue no fellowship with euill men, or euill actions, vnlesse we will partake with them in the punishment. It is our duty to forsake their company, and to leaue our league with them, lest we be taken in the net, and be snared in their wayes. This is the exhortation giuen to vs from heauen, Come out of her my people, that ye be not partaker of her sinnes, Reuel. 18, 4, 5. and that ye receiue not of her plagues. Many haue sustained much danger, & endured much affliction [Page 1000] by accompanying and conuersing with euill men. Lot was neuer more greeued, nor lesse secured, then when he was euen in the very midst of Sodome. He made choise to dwell there, therby to enrich himselfe, but he quickly repented him of his choise, Gen. 14, 12. He was taken prisoner by forreigne enemies, and was in greatest danger by violence at his owne home.Gen. 19.9. Yea so long as he liued in that place, he seemed to liue in a little hell, as the Apostle testifieth, 2 Pet, 2, 7, 8, that God deliuered iust Lot, being vexed with the vncleanly conuersation of the wicked, for he being righteous, and dwelling amongst them, in seeing and hearing, vexed his righteous soule from day to day with their vnlawfull deeds. Let vs delight in the sweet society of Gods children, & take pleasure to be in the presence of them that fear God. As for the vngodly, let vs desire their places rather then their persons, & their roome rather then theyr company. Hence it is, that Salomon teacheth vs not to enter into the way of the wicked, nor to walke in the way of euill men, Prou. 4, ver. 14, 15, 16, to auoyd it, and not to goe by it, to turne from it, and to passe by: for they cannot sleepe except they haue done euill, and their sleepe departeth, except they cause some to fall. What an heape of words doth Salomon vse? and to what ende serue these so many repetitions, but to shew ye exceeding danger of communicating with the wicked, and how hardly wee are drawne to leaue thē. It is all one, as if a man would throw himselfe willingly and wilfully into the hands of theeues. We would be ready to call and account him a starke foole, without any signe or shew of wisedome, that would runne into the company of theeues and robbers, especially hauing any charge of mony or money-worth about him. The seruants of God that are indued with heauenly gifts, and haue the graces of Gods Spirit giuen vnto them (which are the cheefest treasure) haue a great charge about them, it standeth them therefore vpon, to take heed that by euill company they bee not robbed and depriued of them. The holy Ghost dealeth with vs, as a Merchant doth with his Factor or seruant, whom he sendeth foorth furnished with store of money to buy and sell withall; and fearing lest he should bee robbed and spoyled, warneth him to auoid suspitious places and passages, and to turne aside out of the path, till he be past the danger. So should we beware of the company & conditions of the wicked, if we count our selues happy to be in league with them, we are vtterly lost, and are walking in the path-way that leadeth to death.
[Verse 13. If Balak would giue mee his house full of siluer and gold, I cannot passe the commandement of the Lord, to do either good or bad of mine owne minde.] This wicked man, and couetous Prophet, thogh he neither feared God, nor loued the way of righteousnesse, yet teacheth what should bee in all the seruants of God, that they should not for filthy lucre and couetousnesse, which is the roote of all euill, trangresse the commandement, or breake out beyond their calling.
This teacheth vs this truth, That worldly Doctrine businesse should not draw vs from christian duties.Worldly sinesse sho [...] not witho [...] vs from C [...] stian duti [...] Matters of profit and commodity must not carry vs beyond our calling, wee must not pursue them, and follow after them, when we haue no warrant to desire them, albeit there be profit in them. A notable example heereof we haue in Gideon, he had a kingdome offered vnto him; for the men of Israel said vnto him: Reigne thou ouer vs, both thou and thy sonne, and thy sonnes sonne: he thought not gouernment in it selfe vnlawfull, or vnlawfull for them to haue a Gouernor; but he saw no calling from God, and therefore refused it, and betooke himselfe to a priuate life, saying; I wil not reigne ouer you, neither shall my childe reigne ouer you, but the Lord shall reigne ouer you, Iudg. 8, 22, 23 We see that Dauid had his enemy put into his hand, Abishai besought Dauid that he might smite him once with a speare to the earth, and his seruants vsed importunity vnto him, as if God had offered him to be slaine, saying; See, the day is come, whereof the Lord said vnto thee, Behold, I will deliuer thine enemie into thine hand, and thou shalt do vnto him as it shall seeme good to thee, 1 Sam. 24, & 26. But he would not hearken vnto them, he would wait the time which God had appointed, saying; Either the Lord shall smite him, or his day shall come to dye, or he shall descend into battel and perish. The like we see in our Sauiour Christ, he refused to be made a temporall and earthly King, Ioh. 6, 15, for when hee perceiued that the multitude would come and take him to make him a King, he departed againe into a Mountaine himselfe alone. We see the Disciples of Christ left all, & neglected the seruice of themselues, and the seeking of their owne benefit for the seruice of God. Math. 19, 27. So the faithfull Christians sold their possessions, being warranted vnto it by a speciall calling, and guided by the worke of the Spirit. Acts 4, 39. Moses might haue enioyed the treasures of Egypt, and the dignity of a kingdome, yet chose rather to suffer aduersity with ye people of God, and to follow the calling whereunto hee was called, Heb. 11, 24, 25. Whereby we see, that albeit profits be in time and place to be looked after, yet we must all looke to haue our warrant in seeking for them.
The reasons remaine to be considered, to Reason inforce this truth, and to gaine our affections to the embracing of it. For first, by too much following the profits of this life, we may lose a greater profit: If we should win the world, and lose our soules: if wee should catch the riches of this life, and cracke the peace of a good conscience, it would proue in the end a small gaine vnto vs, but rather the greatest losse. The soule is a precious iewell, and therefore the losse of it is an incomparable [Page 1001] losse. This is it which our Sauiour saith in the Gospel, What shal it profit a man to win the whole world, and to lose his owne soule? Or what shall a man giue for the recompence of his soule? Mat. 16, 26. Seeing then by seeking the things of this life, we may lose the things of the life to come it followeth, from the danger of eager pursuing after them, that no worldly busines should choake vs and hinder vs from better things required of vs.
Reason 2 Secondly, the things of this life serue onely for a season: we our selues are heere Pilgrims and strangers, we haue no continuing City. The hope that we haue is this, we looke for a kingdome. We cannot haue an heauen in this life, and another in the life to come. The greatest glory that euer was vpō the earth, is gone in a few ages. Therefore the Apostle teacheth, That the fashion of this world goeth away: This world passeth away, and the lustes thereof, but hee that fulfilleth the will of God, abideth euer. 1 Cor. 7, 31, 1 Iohn 2, 27. So that we must know it is required of vs, that we preferre not this world before the world to come, nor be led away from the duties of our calling, by the loue of the profits thereof.
Vse 1 The vses come now to be stood vpon. First, wee see it is a dangerous bayte to be in loue with the world. How many are there that euē make it their god, and do chiefly mind earthly things? Our Sauiour in the Parable of the Sower that went forth to sowe, declareth that the seed that fell among thornes, signifieth those hearers, in whose hearts the cares of this life, the deceitfulnesse of riches, and the lustes of other things do choake the word, & make it vnfruitfull? Math. 13, 22. What was it that moued Iudas to betray his Master, but for loue of money? for he saide vnto the High-Priests, What will you giue me, and I will betray him vnto you? Math. 26, 15. Whereby Satan entred into him, & possessed his hart, so that it wrought his destruction in soule and body. What caused Demas a professor of the faith to forsake Paul, 1 Tim. 4, 10, and deny the faith? surely he embraced this present world in greater loue then he did the truth that endureth for euer, and caught after the shadow in stead of the body. Our hearts are as a ground that is rich and ranke, and bringeth foorth store of these weeds that choake the growing of the word of God: we would faine come to God, yet are so glewed to the world, that it drowneth all desire of the world to come. We offer one hand to Christ, and the other to the diuell, but he will haue both of them, or none at all. If we giue the Lord one part of our heart, and lodge couetousnesse in the other, we driue the Lord from vs, and cause him to depart. No man can serue two Masters: for either he shall hate the one, and loue the other, or else hee shall leane to the one and despise the other: ye cannot serue God and riches. Math. 6, 24. This made our Sauiour say, How hardly shall a rich man enter into the kingdome of heauen: it is easier for a Camel to goe through the eye of a Needle, then for a rich man to enter into the kingdome of God, Math. 19, 3: making it as it were a rare & extraordinary worke to bring them to saluation. We must vse this world as though we vsed it not: and they that buy, as though they possessed not; knowing that godlines is the greatest gaine,1 Tim 6, 6. if a man be content with that he hath: for we brought nothing into the world, and it is certaine we can carry nothing out; therefore when we haue foode and rayment, let vs be content, for they which will be rich, fall into tentations and snares, & into many foolish and noysome lustes, which drowne men in perdition and destruction.
What stirred vp Ahab and Iezebel to worke out the death of Naboth and his children,1 Kings 21, 8. that the one of them was sicke with sorrow, the other caused them to be stoned, but the desire of his vineyard that was a sore in his eye, and lay so fitly for him? And yet when wee haue done, when we haue embraced our dwellings, and encroched on the bounds and borders of others, when we haue ioyned house to house, and land to land, our neighbours hedge must be next vnto vs, and hold vs hard, that we can passe no further.
Secondly, we see that our owne priuate respects Vse 2 are not the chiefe things that we must respect, but seeke a sanctified vse of the blessings of this life, and a warrant to our consciences for the right vsing of them. These blessings of God become curses vnto vs, vnlesse we vse them lawfully. But if we set vp our rest vpon them, and seeke our happinesse in them, we prize them at a high rate,Eph. 5, 5. Col. 3, 5. and commit the foulest and filthiest Idolatry that can be. For the preferring of priuate profit before heauenly duties causeth a man to be an Idolater: First, because hee preferreth his riches before God or godlinesse in his affections, depending vpon them as vpon God, and making them the stay of his life. Againe, he accounteth his life to rest vpon his wealth, rather then vpon the prouidence of God: as his riches encrease, so his hope encreaseth, so his comfort encreaseth: when his wealth sayleth, all his hope & comfort fayleth. Therefore the Apostle chargeth vs to mortifie our members which are on the earth, the inordinate affection, euill concupiscence, and couetousnesse which is Idolatry: for the which things sake, the wrath of God commeth on the children of disobedience. So then, the things of this life, and the things of the life to come being propounded and set before vs, we are to chuse the better of them. This our Sauiour taught Martha, Luk. 10, 41, 42. that she disquieted and incumbred her selfe about many things, but one thing is needfull, Mary hath chosen the better part, which shall not be taken from her. So likewise our Sauiour chargeth vs, not to lay vppe treasure for our selues vpon the earth, Where the Moth and Canker corrupt, and where theeues digge thorough and steale; but to lay vppe for our [Page 1002] selues treasure in heauen, where neither the Moth nor Canker corrupteth, and where theeues cannot dig through and steale, Mat. 6, 19, 20, 33. Let vs first of all seeke the kingdome of God, and his righteousnesse, and all these earthly things shall be ministred vnto vs. Let our study and meditation be on heauenly things, whereunto we are called. Let vs take heed we lose not greater blessings by affecting the lesse. Let vs remember Lots wife, a fearefull myrrour and monument of carefull thoughts, who got and gained nothing by all her cares. Let vs waite vpon God, and looke vp vnto him, Who openeth his hand, and filleth all things with his goodnes, Ps. 104, 28. Let vs obey the voyce of the Lord our God, and then all his blessings shall come vpon vs, and ouertake vs.
Vse 3 Lastly, this doctrine serueth to reproue those that esteeme earthly things aboue heauenly, & minde their profits more then their saluation. These inuert the course of nature, and turne al things vpside downe, they set the earth aboue the heauens, and thrust downe the heauens beneath the earth. This is like that confusion and disorder which the wise man speaketh of, Eccl. 10, 6, 7. Folly is set in great excellency, and the rich set in low place: I haue seene seruants on horses, and Princes walking as seruants on the ground. These are like to the Gadarens that desired their swine more then Christ, and had rather lose Christ, and haue him depart out of their coasts, then lose their swine, Math. 8, 34. These are of the brood and off-spring of prophane Esau, who for one messe of meate solde his birthright, Heb. 12, 16, But we haue not so learned Christ; we must looke vp to the eternall inheritance reserued for vs: wee must not make our riches to be our heauen, our belly to be our god, our shame to be our glory, and our owne profit to be our happinesse. Wee must account one spark of grace, and the least taste of the kingdome of heauen, and of the ioyes of the life to come to be better worth, and to bring with it more sound ioy of heart, then all these transitory things, and therefore to be esteemed aboue al the glory, riches, pleasures, and profits of this world. This made the Prophet Dauid say, Many say, Lord, who will shew vs any good? But Lord lift thou vp the light of thy countenance vpon vs: thou hast giuen me more ioy of heart, then they haue had, when their wheat and their wine did abound, Psal. 4, 6, 7. Hereunto accordeth the Apostle, Phil. 3, 20. So then they are conuinced & condemned to be prophane beasts, possessed with the euill spirit of Esau, that will not keepe the Lords Sabbaths, nor attend vpon his worship, but make that day a time of toyle and trauaile about their worldly businesse, and a day to be spent in dancing and dallying, in surfetting and drunkennesse, in gaming & ydlenes; thereby making that which is the Lords day by his institution, to be to thē the diuels day by their prophanation. The Gospel, and al things of a better life, are lightly regarded of all such as are giuē to their profits, and pleasures, and delight to pamper vp the flesh.
No Religion could enter into the rich glutton that was clad in purple, and fared deliciously euery day, Luk. 16, 19. The rich man whose ground brought foorth fruites plentiously, whose tongue promised to him perpetuity, and whose heart bred in him security, neuer thought what should become of his soule, neuer dreamed of sodaine death, neuer minded his owne saluation; and therfore God saide vnto him, O foole, this night will they fetch away thy soule from thee, then whose shall those things be which thou hast prouided? Luk, 12, 16. The Apostle Peter maketh it a speciall marke of the prophane beasts in that time,2 Pet. 2, 13. that they accounted it their chiefe pleasure to liue deliciously for a season. And the Apostle Iude speaking of the like liuers, saieth,Iude 11. they were feast-hunters, filling & pampering themselues. Of this sort are all drunkards, gluttons, epicures, and belly-gods: speake vnto them to embrace the truth, to minde heauenly things, to consider wherefore they were created, and to remember the shortnesse of their life; they cannot heare, the belly hath no eares. They are ready to answer with carnall minded men, what will the Gospel aduantage me? Why should I be a professor, and become a by word of the world? What good cometh to a man by hearing the word, by reading the Scriptures, or by being the childe of God? It can get me neyther many in my purse, nor cloaths to my backe, nor food to my belly, nor any other pleasure to my heart; I had rather haue the company of good fellowes, and a draught of wine or strong drink, then to heare the best Sermon that can be preached. And heere consider with mee prophane Esau once againe. When Iacob demanded of him the sale of his birth-right, the said, Loe, I am almost dead, what is then this birthright to me? Gen. 25, 31. Thus the Atheists speake in the booke of Iob, chap. 21, 15. Who is the Almighty, that we should serue him, and what profit should wee haue if we should pray vnto him? Such prophane Esaues there be many in the world, monsters among the sons of men, proud gyants, that are at opē defiance with God, that regard the cup and kan, the pot and good fellowship, before heauen and heauenly things; that prize the most precious pearles of God most basely, like Iudas the son of perditiō, that valued Christ at thirty pence: so these sell euerlasting life, and giue heauen, & depart frō saluation; some for their whore, some for their drinke, some for their money, and other for other base and beastly pleasures: all these shall one day know the price of their folly, and confesse with their owne mouthes, that they were worse then fooles and mad mē, that euery one is ready to point at with the finger.
Euery one is ready to sit in iudgement vpon Esau, & to condemne ye prophanenes of his hart, because hee regarded more the satsfying of [Page 1003] his present lust and moment any pleasure, then to be the successor of his father in the Church of God: yet of this number there bee infinite thousands in the world, that prize the precious treasure of Gods heauenly graces, the vse of the Sacraments, the frame of Christian Religion, the glorious ministery of the Word, the hope of a better life, and the endlesse ioy of Gods kingdom (things more of value then the whole world beside) as brutishly & basely, as euer Esau did his birthright, & are ready to sell them for euery filthy gaine & drudgery pleasure. They thinke of no other life then this present, and know no other God but Mammon; and therefore howsoeuer they haue oftentimes the praise of the world, and the commendation to be ciuill & honest men, they are not onely enemies vnto their soules, but to the crosse of Christ, [...]. 3, 18. and are in the fearfull estate of condemnation.
[Verse 14. Come, I will counsell thee such things as this people shall do to thy people in the latter dayes.] Heere we haue set downe vnto vs the cheefe occasion of that great iudgement which fell vpon the people; wherein foure & twenty thousand perished, as appeareth in the chapt. following, namely, the diuellish counsell of Balaam which hee gaue vnto Balak, to draw the people into fornication. But it may seeme at the first sight, that Balaam speaketh very vnproperly. For whereas he sayth, I will counsell thee such things as this people shall doe to thy people, some may suppose he should rather haue sayde, I will counsell thee such things as thou and thy people shall do to the people of Israel. Notwithstanding, if wee consider the words aright, we shall see his meaning to bee so in effect. So then, if we marke what ye people of God should do to them, wee shall finde what they shall do to the people of God. The Israelites, as we see in the seuenteenth Verse, Shall smite the coasts of Moab, and destroy them, subdue them, and bring them vnder; so was the drift of his counsell, to lay a plot, and prepare a snare whereby the Israelites shold be weakned, and many thousands of them destroyed by the hand of God. As if hee should say: I know this people whom thou hatest, shall waste and weaken thy posterity in time to come; but hearken vnto mee, and obey my counsell, I will shew thee how thou shalt ruine them, and compasse theyr destruction, and so do vnto them that which they shall do vnto thy people. Thus we see the wickednes of Balaams heart to bee exceeding great, who when he was restrained from cursing, opened his mouth to wicked counsell, & thereby the children of Israel fell into horrible sinnes, and drew vpon themselues heauy punishments. [...]ctrine. [...] an horri [...] [...] to giue [...] counsell. Hereby we learne, That to giue euill counsell is a greeuous sinne. It is not enough for vs to abstaine from doing euill, but wee must beware of this great sinne, that we do not counsell any to commit euill. This the Scripture setteth before, vs in the sinne of Iezabel, who was a furtherer of Ahabs wickednesse, when his couetous eye lusted after Nabothes Vineyard, she sayde vnto him,1 Kings 2, 17. Doest thou sway the Scepter, rule the kingdome, and manage the State? Arise and eate bread, I will giue thee the Ʋineyard: and afterward she moued him to go and take possession. This is likewise set downe in Prouer. 1, 11. where he expresseth the sinne of seducers. This also appeareth further in Iosephs brethren, plotting his ouerthrow: Come, let vs slay him, and cast him into some pit, and wee will say, a wicked beast hath deuoured him, &c. Gen. 37, 20. So did Pharaoh counsell and encourage the Egyptians, to deale wisely with the Israelites, lest they multiply, and it come to passe that if there be war they should ioyne themselues with their enemies, and get them out of the Land, Exod. 1, 10. This we see also in Ahithophel, who rebelled with Absolon against Dauid, and fearing the reconcilement of the sonne to the father, and thereby his owne iust confusion for his vniust rebellion, he gaue such counsell as if it had bene Oracle, thereby to take away all hope of agreement & attonement betweene them: Go in to thy fathers Concubines which hee hath left to keepe the house, and when all Israel shall heare thou art abhorred of thy father, the hands of all that are with thee shall bee strong, 2 Sam. 16, 21. So the high Priests mooued the people to desire that Barrabas might be deliuered rather then Christ, Marke 15, 11: perswaded Iudas for a summe of mony to betray him, gathered themselues in a councell to put him to death, and enticed the soldiours with large rewards to noise it abroad, that his disciples came by night and stole him away, while they slept, Mat. 28, 12.
The Reasons follow. And first of all it is to Reason 1 be considered, that it is one of the titles of the diuell to be a tempter. It is one of his names to note vnto vs his nature: for hee is called the Tempter, because his continuall study & desire hath bene, is, and will be, by al the means hee can, to tempt all men; hee omitteth no times, hee spareth no paines, he leaueth no meanes vnassayed to draw men from God, & to bring them to destruction. This the Apostle teacheth, 1 Thes. 3, 5. I sent to know of your faith, lest the Tempter had tempted you in any sort. So he tempted Euah in the beginning throgh his subtilty to eate of the forbidden fruite, and beguiled her through hipocrisie, 2 Cor. 11, 3. So he tempted Christ to draw him into infidelity, to distrust, and to presumption, and the Euangelist sayeth, The Tempter came vnto him, Matth. 4, 3. Wherefore this being a note and property of the diuell, such as craftily seduce others vnto wickednes, or holde them backe from godlynes, such as keepe men from the loue or practise of Religion, and hinder the meanes wherby it is fostered and furthered in them, are become tempters and the very children of the diuell. The qualities of the diuell are found in them, they beare his marke, they [Page 998] [...] [Page 999] [...] [Page 1000] [...] [Page 1001] [...] [Page 1002] [...] [Page 1003] [...] [Page 1004] are stamped with his image, and they doe notoriously resemble their father, so that we may say truely of such, and to such, as Christ speaketh to the Iewes, Iohn 8, 44. Ye are of your father the diuell. Thus when Elimas sought to turne away the Deputy from the faith, Paul calleth him, an enemy to all righteousnesse, full of all subtilty, and childe of the diuell, Acts 13, 10. It must needs bee a great sinne that maketh the diuels kinsmen; yea, diuels incarnate.
Reason 2 Secondly, from euill counsels follow most dangerous effects, as filthy puddles from an vncleane fountaine. From hence many times proceed idolatry, adultery, rebellion, murther, robbery, false testimonies, and all manner of euill works. This might be amplified by sundry examples. The daughters of Lot, lately deliuered as a small remnant out of the destruction of Sodome, (the fire whereof was yet scarcely quenched (saide one to another, Come, we will make our father drinke wine, and lie with him, that we may preserue seed of our father: for our father is olde, and there is not a mans in the earth to come in vnto vs after the manner of all the earth, Gen. 19, 32: and from this wicked counsell of the daughter, followed horrible incest of the father. The like we see in Ionadab, a subtle companion, who beholding Amnon the Kings sonne become so leane, and perceiuing he fell in loue, or rather in lust with his sister Tamar, saide vnto him, Lie downe on thy bed, 2 Sam. 13, 5. and make thy selfe sicke: and when thy father shall come to thee, say vnto him, I pray thee let my sister Tamar come and giue me meate, and let her dresse meat in my sight, &c. and from this diuellish counsell, followed also detestable incest.
Vse 1, The vses follow. First, we may gather from hence another truth to be diligently marked; namely, that mischieuous counsell shall fall out to the greatest mischiefe of the first contriuer and deuiser of it. It is as a stone that shall rowle vpon him that first moued & stirred it. It is as a sword, which with the rebounding of the stroke, shall returne with great violence, to wound him that first did draw it. This we see in the history of malicious Haman, who thought to haue glutted himselfe, & satisfied his long thirst with the blood of the Iewes, he tooke counsell with his wife and all his friends, and they perswaded him to make a tree of fifty cubites high, and to speak vnto the King that Mordecai might be hanged theron, Ester 5, 14. This was the counsell, but it became a snare to intrap the counsellor. Hee made a pit, and digged it, and is fallen into the pit which he made, Psal. 7, 15. Daniel, by the subtle suggestion of the Rulers of the kingdome, and counsellors of the King, was cast into the den of Lyons, because he was found too faithfull to God; but Daniel was deliuered, the mouthes of the Lyons were stopped, and his accusers by the iust iudgement of God, & commandement of the King, were deuoured by those Lyons, Dan. 6, 24. This should serue to giue wisedome and warning to al men, and to terrifie them from plotting euill deuises, & from perswading vnto wickednesse. God will finde them out in their owne wayes, and pay them the wages of their owne works. Thus will the Lord be knowne by executing iudgement vpon these tempters and enticers to vngodlinesse,Psal. 9, 18. so that the wicked is snared in the worke of his owne hands, and his foote is taken in the same net which he hid for another. It is vnpossible (as we see in continuall experience) that such masters of mischiefe should escape vnpunished.
Secondly, we see they are greatly deceiued, Vse 2 and wander wide out of the way, that thinke themselues excused and exempted from sinne, if they do not execute it in the worke, & practise it with the hand. For if the head deuise it, if the heart allow it, if the tongue deliuer it, if the foote follow after it, sinne is conceiued, & we are made culpable in the sight of God. So then we must all know, that we may many wayes be made partakers of other mens sins, though we be not actuall doers in them: God will finde vs guilty, and conuince vs to our faces, that we haue our part in it, as Dauid saide to the woman that sought to reconcile Absolon to his father, who did it by the counsell of Ioab, Is not the hand of Ioab with thee in all this? 2 Sam. 14, 19. This the Apostle teacheth Timothy, 1 Tim. 5, 22. Lay hands sodainely on no man, neither be partaker of other mens sinnes: keep thy selfe pure. And the Apostle Iohn saith, If any man come vnto you, and bring you false doctrine, 2 Iohn 1 [...] receiue him not to house, neither bid him, God speed for he that biddeth him, God speed, is partaker of his euill deeds. Now we may be culpable of the sinnes of others; First, by commanding by our authority; that which is euill, and by mouing those that are vnder vs to goe about it. Thus Dauid is charged to haue slaine Vriah by the sword of the Ammonites, 2 Sam. 12, 9. For he that willeth and commandeth euill, is as deeply charged with it, as hee that committeth it. Secondly, by winking at euill, when we see it, yet make our selues blinde, & wil not see it, although it lye in our power to represse it, and redresse it. This indulgence and Ienity, (when offenders are suffered to runne on in their sin) maketh them to grow obstinate in sinne, and vnrecouerable out of their sinne. This we see in the example of Eli toward his own sonnes, his foolish pitty made him guilty of their impiety,1 Sam. 2, and brought the iudgment of God, not onely vpon them, but vpon himselfe. Thus many Masters, Magistrates, Ministers, and houshold-gouernours, are inwrapped in the blasphemies, periuries, whoredomes, drunkennesse, prophanenesse, and other sinnes, that raigne amongst those of their families and iurisdictions, and shall be accountable for them, by reason of their cockering and conniuence. For by this meanes, though we do not openly commit them, we secretly consent vnto them, & approue of them. This the Apostle reproueth in those,Rom 1.3 [...] who thogh they knew the Law [Page 1005] of God, how that they which commit such things, are worthy of death, yet not onely do the same, but also sooth them that do them. Thirdly, they are also partakers of the sins of others, that ioyne in familiarity with the wicked, for by theyr fellowship with them, they adde courage & comfort to them, they harden them in theyr euill courses, and giue great suspition to the world, that they are like them in affection, with whō they ioyn in conuersation. Fourthly, when men are silent, and say nothing at open impieties & blasphemies. If God be dishonoured, and we hold our peace, as if it concerned vs not, neyther seeking to reclaime, nor to correct them, wee make their offences to be our owne. The sinne of Hophni & Phinehas destroyed the family and posteritie of their father. Achan committed sacriledge, the whole hoast partaked of it, and was punished for it. So then, it standeth vs vppon, to beware of consenting to sin, and of counselling others to commit sinne. If we any way giue our assent and consent, if wee defend or delight in ye sins which we heare or see, wee are companions with them of their filthinesse, and partakers with them in their wickednesse.
Thirdly, it teacheth vs that we ought not Vse 3 to consent to sinners, nor to follow euil counsell when it is giuen and suggested vnto vs. It is not enough for vs to make our defence to say, Alas, I deuised it not, I was not the contriuer and inuenter of it: if it had not bene deuised, it should not haue bene practised. For as the aduiser shall not herein be iustified, because he put it not in execution: so he that is aduised shall not bee cleared and discharged, because he was not the author of the inuention. If it be a greeuous sinne to seduce, it is a greeuous sin to be seduced. God will arraigne them as guilty of the same sinne, & bind them in one bundle together. Therefore the wiseman sayth, Prou. 1, 10, 15. My sonne, if sinners entice thee, consent thou not: walke not in the way with them, but refraine thy foote from their path. Our nature is easily drawne to incline vnto euill, and standeth in a slippery place ready to fall; but when we haue counsellors & abettors to allure vs, and to prouoke vs, we had neede of a great measure of grace to hold vs vpright and to keepe our feete from falling. We shal haue many sweet songs sung vnto vs, and the pleasures of sinne layd before vs, but we must stop our eares against such enticements, and not hearken to the inchantments of such seducers. This we shall the better obserue and performe, if we looke to the practise of these two points: First, if we be carefull to auoyde euill company, and to fly from them. If a man were to passe through an horrible wildernes, where he were sure to meet with Lyons, Dragons, Wolues, Tygers, Beares, & other wild beasts, he would be sure to go armed and wel appointed. While we liue in this world, wee wander in such a wildernes, and albeit we be not in bodily danger of such creatures, yet we are in continuall peril to be assaulted by more dangerous and deadly enemies, the diuell and his Angels: all the wicked are their hoast and instruments, we shall be tempted by the enemies of God, by drunkards, and other prophane persons to sinne, which are as so many cruell and sauage beasts wholly bent to our destruction, so that we must both auoyd their company, & put on the whole Armor of God, Eph. 6, 11: that we may stand fast and quit our selues like men in the time of triall.
Secondly, it is not enough for vs to flye the company of the wicked and vngodly, but we must also seeke for the society of the godly, that all our delight may bee in them: For the way of the righteous shineth as the light that shineth more and more vnto the perfect day, Prou. 4, 18. We must make much of the assemblies of the godly, and ioyne one selues in friendship with them, that with the godly we may learn godlynes, and with the vpright we may learn vprightnes. This Salomon teacheth, Pro. 13, 20 He that walketh with the wise shall be wiser. This is a notable helpe against our manifolde infirmities, and a strengthning of vs against al tentations. As Iron sharpneth Iron, so doeth man sharpen the face of his friend, Prou. 27, 17.
Lastly, it is our duty to follow the good Vse 4 counsell and perswasion of the godly. Good counsell is as the dropping of the hony comb, bringing sweetnes to the soule, and health to the body; yea, as Oyntment and perfume reioyce the heart, so doth the sweetnesse of mans friend by hearty counsel, Prou. 27, 9. When our brethren teach, admonish, counsel, perswade, or rebuke vs, we must not stomacke and despite them, but be guided and directed by them, as Dauid was by Nathan, and as Peter was by the Apostle Paul. This is set downe in the 141. Psalm, Let the righteous smite me, for that is a benefite: let him reproue me, and it shall be a precious Oyle that shall not breake my head. It is a rare thing to finde a man that will counsell to follow godlinesse. Reuerence him as a counsellor, loue him as a friend, obey him as a father, that will direct thee in the wayes of saluation, & bring thee backe againe when thou wanderest out of the right path that leadeth to life. Thou shalt finde many more euill counsellors then good. If one will admonish and perswade thee to godlinesse, thou shalt meete with one score that will allure thee to wickednesse. But wee must not follow a multitude to doe euill, lest we be punished with the multitude. It must be our wisedome to learne instruction at the mouth of others. The heathen, which had no better starre to guide them then the light and law of nature,Plutar. in the life of Fabius. knew yt there were two things did greatly adorne a man, and make him renowned for wisedome; one, to bee able to giue good counsel to himselfe and others; the other to be willing to hearken to good counsell when it is offered. If we cannot attaine and reach vnto the former point, wc is an excellent grace of Gods Spirit, to instruct and teach [Page 1006] others wisedome; yet let vs follow the latter, and giue eare to the aduice of others when it is giuen vnto vs. For whosoeuer is contented to stoope downe to learn wisedom, is alwaies to be reputed a wise man. But hee that cannot giue, and yet will not take counsell when it is giuen; hee that neyther can teach, nor will learne wisedome, may worthily be esteemed and branded by all men, with the name of a foole. If either wee can go before others to shew them the way, or follow them that lead vs the way, we shall not lose the reputation of wisedome. Hence it is, that Salomon declaring precepts of true wisedome, saieth, Prou. 12, 15. The way of a foole is right in his owne eyes, but he that heareth counsell is wise. Not onely he is wise that giueth counsell, but hee that heareth it. The wiseman speaketh not in these words of the outward hearing of the eare, but of the inward hearing of the heart. For many haue the bodily hearing, that want the spirituall. The externall vse of the sense cannot be auaileable to make vs wise; so that wee must heare with an earnest affection of the mind, & giue all diligence to follow the counsell that is giuen vs in the name of God. To this purpose he speaketh in another place, Pro. 15, 22. Without counsell thoughts come to nought; but in the multitude of counsellors there is stedfastnesse. When Herod had offred to giue to the daughter of Herodias (because in her dancing & dalliance she pleased him) whatsoeuer she should aske, euen to the halfe of his kingdome, shee being before instructed by her mother, asked the head of Iohn Baptist in a platter: and from the diuellish counsell followed abhominable murther, Mat. 14, 8, When Rehoboam followed the rash counsell of his yong counsellors that had bene brought vp with him, who perswaded him to make the greeuous yoke of his father more greeuous:1 Kings 12, 14 this turned to the ruine and renting away of the greater part of his kingdome.
So then, let vs not bee ashamed to follow the counsell of such as are discreet and godly. Neither is it greatly materiall who they bee that giue vs good counsell, whether our superiours, our equals, or our inferiours. For wee must not weigh so much who is the counsellor, as what is the counsel: nor who is the aduiser, as what is the aduice. If it bee good and godly, thinke thou that the holy Ghost speaketh, and receyue it as proceeding from the Comforter. If it be euil, reiect it, as comming from the Tempter. Moses was a wise Gouernour of the people, and a worthy Prophet of God, like vnto whom arose not a Prophet in Israel,Deut. 34, 10. whom the Lord knew face to face; yet he thought it no shame or reproach vnto him to bee directed and aduised by Iethro his father in law (a man farre inferiour vnto him in honour and estimation) in hearing the causes and controuersies that arose amongest the people: who sayd, He [...]re now my voyce, I will giue thee counsell, and God shall be with thee, Exod. 18, 19. When Naaman the Syrian came into the lād of Israel to be cured of his leprosy, and the Prophet bad him, Go wash himselfe seuen times in Iordan, he turned away in disdaine and displeasure; and if he had not hearkned to the aduice of his owne seruants who modestly sayd vnto him, Father, if the Prophet had commanded thee a great thing, wouldest thou not haue done it? How much rather then when he sayeth to thee, Wash and be cleane? hee had departed a leaper as he came, 2 Kings 5, 13. The like we see in Dauid, who receiuing reprochful words for the good deeds that he performed, and a churlish answer for the kindnes which hee expected, was fully in his fully bent and determined to haue bene reuenged on Nabal & his whole house for that iniury; but by the aduice and counsell of wise Abigail, inferiour to him in regard of his sex and condition, he was staied from that enterprize, so that he sayd, Blessed be the Lord GOD of Israel who sent thee this day: blessed be thy counsell, & blessed be thou which hast kept me this day from comming to shed bloud, 1 Sam. 25, 33. So then, we are not to despise the counsell of those that are put in subiection vnder our feete. The child is sometimes m [...]de able to aduise his father; the seruāt may sometimes see more then his master; the wise may somtimes giue good counsel to her husband: and it is no dispraise or disparagement for thē to hearken to their inferiours, but they ought to receyue it as a message brought vnto them from God: yea, if an enemy should perswade vs to that which is good,Plut lib. [...] [...] rat. ex [...] mo [...] p [...]s. we ought to make this benefit and aduantage of him, as to hearken to our owne profit. This serueth to reproue all those that being lifted vp in a proud conceyt of their own wisedom; against whom the Prophet Esay denounceth an heauy woe, saying, Woe vnto them that are wise in their own eyes, and prudent in their owne sight, do scorne and contemne that either themselues or any othe [...] shold learne any thing of their inferiors. Wee see this, and heare it by lamentable experience in many men of a proud and prophane spirit in our dayes. For when the wife, who ought to bee an helper vnto her husband, shall with modesty and meeknesse of spirit it admonish him for the bettering of his estate, for the benefite of his wealth, for the comfort of his family, an [...] for the profit of his owne soule, to forsake his euill company, to renounce his drunkennesse, or other wickednesse wherein hee delighteth; what is more common then for his companions to say vnto him, Wilt thou bee ruled and gouerned by her? Wilt thou endure her to be thy master? Wilt thou suffer her to crow and to carpe ouer thee? And thus while they think to become wise men, they shew themselues fooles. For, are we wiser then our father Abraham, who accounted it no reproofe or reproach vnto him to obey the counsell of his wife, when she perswaded him to cast out the bondwoman and her sonne out of his house? No woman in Scripture more renowned and [Page 1007] commended for subiection and submission to her husband, yet she gaue him good counsell to her great praise; and Abraham is commanded to listen vnto it; for God sayd vnto him, In all that Sara shal say vnto thee, heare hir voice, Gen. 21, 12. Away then with the pride & peeuishnesse of all those that take it as a discredit vnto themselues to be put in minde of theyr duty by others, and refuse all counsel, whereof themselues are not the authors. Let vs put on the spirit of humility, and decke our selues inwardly wi [...]h lowlynesse of minde, to hearken to euery one that can direct vs in ye which is good. On the other side, it behooueth vs to beware of euill counsell, and of euill counsellors, for they are as the instruments of the diuell, and lye in waite to entrap vs. It is impossible to be free from these sonnes of Belial, we shall be assaulted by them, and therefore thou must be so throughly prepared against them, that if thy father that begate thee, or thy mother that bare thee, or thy wife that lyeth in thy bosome, [...] 13, 6. or thy friend that is as thy owne soule, shall entice thee secretly or openly, to any impiety against thy holy faith or obedience, remember from what b [...]tter root it proceedeth, and say vnto him as Christ did vnto Peter; Come behinde me satan. For when Peter began to disswade him from that g [...]eat worke vnto which the Father had sanctified him, and sent him into the world, he sayd vnto him, Get thee behinde mee Satan: thou art an offence vnto me, because thou sauourest not the things that are of God, but the things that are of men. A notable example for vs all to follow when we are moued any way to dishonour our God, and to wound our owne conscience by committing of sinne.
15 And he vttered his Parable, and said, Balaam the son of [...]eor hath saide, and the man whose eyes we [...]e op [...]ned hath s [...]e.
16 He hath said that heard the word of God, & hath the knowledge of the most High, and saw the vision of the Almighty, and being in a trance had his eyes vncouered.
17 I see that, but not now; I behold it, but not neere: there shall come a Starre o [...]t of Iacob, and a Scepter shall rise out of Isr [...]el, and [...]hall smite the coasts of Mo [...]b, and shall destroy all them that are behinde me.
18 And Edom shall bee possessed, and Seir shall be a possession to their enemies: for Israel shall do valiantly.
19 Hee also that shall haue Dominion, shall bee of Iacob, and shall destroy the remnant of the Citie.
20 And when he looked on Amalek he vttered his Parable, and sayde, Amalek was the first of [...]e Nations, but his latter end shall come to destruction.
21 And he looked on the Kenites, and vttered his Parable, and said; Strong is thy dwelling place, and put thy nest in the rocke.
22 Neuerthelesse the Kenite shall bee spoyled, so long as Ashur shal hold them c [...]ptiue.
We haue shewed already that the prophesies of Balaam doe concerne either Israel, or such as were strangers from the Commonwealth of Israel. The prophesie belonging to the Israelites hath bene already handled. Now Moses proceedeth to set downe other speciall prophesies which Balaam vttered concerning other particular Nations. For it pleased God to vse the meanes and ministery of this wicked man, to foretell the troubles and destruction that should come vpon them. The first of all those prophesies is against the Moabites and Edomites: the second against the Amalekites, the third against the Kenites. Against all these he prophesieth and foresheweth the ruines of their seuerall States and Dominions.
Now because al these were great & weighty matters, belonging to the subuersion, not of priuate persons or families, but of whole Countries and kingdomes, he vseth that preface and introduction which he did before, to procure credit and authority to his prophesy, declaring that he was inspired by the Almighty to speake, of which we haue spoken already in the beginning of this chapter. Touching the prophesie against the Moabites and Edomites, which is the fourth in number,The fourth prophesie of Balaam. and the first of those that concerne other nations that were strangers from Israel, hee sheweth that the glory of the Israelites shall bee so great, their dominion so large, theyr kingdome so mighty and magnificent, that it shal shake the Moabites, Ammonites, and Midianites, and men of the East in peeces, yea shal subdue Edom, and enter into their Cities and country, as their owne possession. This shall be the victorious conquest of the Israelites, whose glory is expressed by the name of a Starre, and whose kingdome is vnderstoode by the name of the Scepter, which is amplified in the beginning of the words, and prooued in the end of them. It is amplified by the preuenting of [...]n obiection, which is [...]ting, and may bee thus supplyed; When shall this be? Obiect. Or is the time thereof neere; that it should bee by and by looked for? The answer Answer. followeth: I see and plainly perceiue the certain and vndoubted trueth thereof, howbeit the season is not yet at hand: thou (O King) hast no cause to feare it, for it is not reserued for thy dayes, b [...]t must be fulfilled after many generations. For Dauid liued foure hundred years after the vttering and deli [...]ering of t [...]is prophesie, in whom it was accomplished. Thus he comforteth the King, and declineth enuy against himselfe. He proueth and confirmeth his prophesy by the courage and valour of the Israelites, for they shall doe valiantly, and destroy the enemies that remaine.
Now, in this prophesie thus propounded wee are to obserue two things: First, th [...] [Page 1008] interpretation of som things mentioned herein, and then consider when it had his accomplishment and fulfilling, which is the soundest way to vnderstād a prophesy. The words that require interpretation, are in the end of the 17. verse, It shall destroy all them that are behinde me. Some reade them thus, Shall destroy all the sonnes of Sheth, Lyra. in Numb. cap. 24. Ferus annot. in Numb. cap. 24. which they vnderstand, that Christ shall conuert all Nations and all mankinde to ye Catholick faith (for Sheth was the son of Adam, out of whose loynes ye whol world sprang) which is a wrested and far-fet interpretation. Others passe by it, as if they saw it not,Anal. Typ. in libros histor. or as if it were a stranger to them, and they to it, and therfore will claime no acquaintance of it: wherein wee may better praise their wisedome then their knowledge, as those which had rather not shoot theyr arrow then misse the marke, and stand stil rather then go out of the way. Others make these words all one with the former, & vnderstand them of the subuersion of the Princes of Moab,Cal har. in lib. Mosis. which is without all sap or sence; and besides they should set that downe obscurely & darkly, which before had bene expressed euidently and plainely. Or suppose that some Princes among them might bee called by this name; which is, to wander without a guide, to saile without a compasse, and to coniecture without ground or warrant. Others (among which some of the Iewes also are) take it to be some towne of the Moabites,D Chytr. enar rat. in Numer. which is here specially threatned. These interpretations (to which we might ioyne sundry others) being meere imaginations without reason, or fond collections without truth, or new conceites without credit, are not to be receyued of vs, or approued by vs. So then, all things beeing duly considered,Analy. Iun. in Num. we are rather to follow them that vnderstand the words appellatiuely then properly, both because such as take them properly,Pelarg cöment. in lib. Num cap 24. runne into an vnproper and impertinent interpretation, and also because the word is so taken in other places of holy Scripture, as Esay 24, 4. 2 Sam. 10, 4: in which places, the word [Sheth] both without any affixe,Pagni. thesaur. ling sanct. & with his affixe ioyned to it, signifyeth the hinder parts,Sedes, fundamentum, nates. which the Physitians by an honest and cleane terme, do call the fundament and that place which we sit vpon. Wherefore, by this borrowed and vnproper speech, wee may gather (not vnproperly) that Balaam vnderstood those people that were behinde him, or situate at his hinder parts, hauing relation to the situation of his body, as then it was placed. For when he vttered this prophesie, hee looked toward the West, where hee behelde the Israelites pitching theyr tents beside Iordan and Iericho, as we saw before, Num. 22, 1: so that turning his face towards the Israelites, the people of the East must of necessity be behinde him, the East and West being two contrary positions of the heauens, so that hee wc turneth to the one turneth from the other; and if the one be before him, the other must needs be behinde him. So then, as hee stood at that time, hee might haue called the Israelites the children of his face or fore-parts, being then before him as he stoode; as hee doth the Ammonites, Midianites, and other Easterlings, the sonnes of his back-parts, being then situate behinde him, whom afterwards the Israelites subdued. Thus much touching the meaning of this hard place in this prophesie: touching the accomplishment of this prophesie, it was fulfilled doubly; first temporally, then spiritually; first properly, then typically. Temporally it was begun in Dauid, 2 Sam 8, [...] who ouercame the Moabites, and put them to tribute; and figuratiuely finished in Christ, who is the true day-starre arising in our hearts, and the King of Kings, whose Scepter is a Scepter of righteousnes, of whose kingdome shall bee none end, whose dominion shall be from sea to sea, and from the Riuer vnto the end of the Land. Psal, 72, 8. & 60, 10. Hitherto of the fourth prophesie.
The next prophesie following is against the Amalekites, which is the fift in number:The 5 pro [...] sie of Bal [...] but the second that concerneth the Gentiles. For his eyes being cast towardes them and their countrey, he pronounceth two things of thē; the one past, and the other to come, and yet one the fore-runner and procurer of ye othe [...]. They beganne to fall already by the sword of the Israelites, as Moses hath declared. Exod. 17, 19. This word heere vttered shall pursue them, and persecute them vnto the death, vntill they be vtterly consumed. God hath determined by an vnchangeable decree to haue warre with Amalek for euer, and vtterly to put out his remembrance from vnder heauen. The Amalekites descended of the race of Amalek the Nephew of Esau, as it is testified in Gen. 36, 12. They were the beginning of the nations that first vexed and assaulted the people of God after they were brought out of the Land of Egypt, they were the first enemies yt came out against them to stop their way and passage toward the land of Canaan, & therefore they are commanded to haue warre with them, and to destroy them with the edge of the sword, according to the word of ye Lord, Deut. 25, 17, 18, 19. The Amalekites at this time thought nothing lesse then of theyr destruction to come: yet the sentence of death is pronounced against them foure hundred yeere before, and they cannot escape the danger thereof. This was accomplished partly in Saul, 1 Sam. 15, 7, who put many of them to the mercy of the sword; partly and especially in Christ, wh [...]se glorious kingdom is the vtter ouerthrow and ruine of al the Reprobate. Thus much of the fift prophesie against the Amalekites, whose Kingdome then flourished.
The sixt prophesie of Balaam is against the Kenites their next neighbors,The 6 pro [...] sy of Bal [...] bordering vpon the Amalekites, of whom Iethro the father in law of Moses came, as appeareth in Iudg. [Page 1009] 1, 16. 1 Sam. 15, 16: which were part of the Midianites, by whom we may vnderstand the Midianites themselues, one member being put for the whole, one principall family being taken for ye whole nation. These are here described, not only by their present estate, but also by their future condition. Their presente state was peaceable and prosperous, and seemed to promise a continuance of their glorie, and is therefore compared to a sure nest builded in a strong rocke, as in a place of safety & defence. Touching their future condition, he sheweth, that notwithstanding their secure dwelling & quiet habitation, and that they were without feare of danger to bee hurt of the people of God, who neuer disturbed their peace, nor offered them wrong; yet in processe of time, destruction likewise should come vpon them, when once the fire of warre should bee kindled, and breake in amongst them, to wit, in part, [...] 7, 22. when Gideon with three hundred men put to flight a great hoast of them, but most especially when the Assyrians and Babylonians carried them captiue out of theyr owne country. For when the Assyrians came vp with an army to waste Iudea, and to carry away the Israelites, [...]remy 25, 9. ranging ouer the land, raging with fire and sword, and wasting the neighbour-Nations, they spoyled the Kenites bordering vpon the Iewes; which doth verifie the common Prouerbe, It is some euil to be neere vnto euill. And againe, when thy Neighbours house is on fire, it is high time to looke vnto thine owne: and teacheth vs to esteeme as our owne, the damage of our neighbour, and to feare lest in the ruines of others, our destruction bee conspired. This calamity and captiuity was brought vpon them by Saneherib, who comming to spoyle Israel, spoiled them: and as they were carried away out of their owne country together, so they returned back againe into their Countrey together, as wee reade in the holy history of the 1. Chronicles, chap. 2, 53. And thus as they tasted of the same misery, so God made them partakers of the same mercy; as they were afflicted together, so also they were comforted together. Thus much of the method and meaning of these prophesies. The doctrines arising from hence are to be considered according to the seuerall prophesies: and first touching the first, against the Moabites.
[Verse 17. I see that, but not now; I behold it, but not neere: there shall come a Starre out of Iacob, &c.] In this prophesie Balaam foretelleth the future condition of the Moabites, declaring both that they shal be destroyed, and by whom. For God wil raise out of the contemptible stocke of Iacob, a bright Starre, that shall refresh the Church with his sweete influence, and giue them comfort against their enemies: This we shewed to be performed in the dayes of Dauid afterward, therefore he saith: I see it, but not now; nor neere at hand. This teacheth vs,Doctrine. The Church sometimes hath rest and glory. That sometimes God maketh the Church to flourish in this life. Howsoeuer God oftentimes bring trouble vpon his Church, and affliction vpon his people, yet at other times he giueth rest and peace, and continueth theyr prosperity a long time. This truth receyueth plentifull confirmation out of the booke of Iudges, chap. 3.11, 30. & 5, 31. & 8, 28: it is ye maine drift and scope of it, to shew how God in the miseries thereof prouideth a remedie, and giueth rest round about from all their enemies. God sometimes giueth them a time of breathing, and recouering their strength, and will not suffer the rodde of the wicked alway to rest on the lot of the righteous, Psalm 125, 3. We haue examples of this in the reigne of Salomon, Iehoshaphat, Hezekiah, Iosiah, and other godly Kings, which were as strong props and pillars in Gods house, & a sure stay to the seruants of God in well doing: he gaue them an outward estate that flourished both in wealth and pe [...]ce. This appeareth euidently in the booke of Ester, Ester 8, 1, 16. after he had deliuered them from the mouth of the Lyon that gaped as it were after his prey to deuoure them, the Church prospered, the head of Mordecai was exalted, comfortable letters were published and sent abroad for their safety, and vnto the Iewes came light, and ioy, gladnes, & honor. So the prophet Zacharie prophesying of their returne from captiuity, saith; That the streets of the City shalbe full of boyes & girles playing in the streets thereof, Zac. 8, 5. The booke of Iosuah is a notable storehouse of Gods mercy vnto his church, giuing them rest from their enemies, as hee had promised them, so that none were able to stand before them, Iosh. 22, 4. And as he dealeth with his Church in generall, so hee doth with his seruants in particular, as we see in Ioseph, Moses, Dauid, and diuers other, turning their mourning into ioy,Psal. 30, 11. loosing theyr sack, and griding them with gladnes.
The Reasons of this dealing of the Lord are many and most euident. First, his eares are Reason 1 open to heare the cries of his children, he seeeth their miseries, add putteth all their teares in his bottle of remembrance. This is it which the Lord declared vnto Moses when he called him to deliuer his people out of the thraldom and bondage of Egypt, Exod. 2, 7. I haue surely seene the trouble of my people which are in Egypt, and haue heard their cry, be [...]ause of their Taske-masters: for I know their sororwes. GOD hath made a couenant of peace with his people, & hath a compassionate sense of their miseries, and a feeling of their afflictions. There is a notable agreement and vnion betweene God and his Children. They in their crosses and calamities cannot but sigh and mourne: and they cannot so soone vtter a groane, but by by and by the Lord is touched with compassion. This is euidently recorded in the booke of Exodus 2, 23, where it is said, The childrē of Israel sighed for the bondage, and cried: and their cry for the bondage came vp to God. The prayers [Page 1010] of the faithfull preuaile much with God, if they be feruent. He vnderstandeth the words of their mouth, and the grones of the heart, and in his good time will heare them graciously.
Reason 2 Secondly, hee giueth vnto his Church oftentimes a sweet taste of earthly blessings, to the end his people might haue all occasions and opportunities to serue him. If they should alwayes beare the yoke vpon their necks, and haue the heauy burden of affliction lying on their backs, though they were strong in faith, and had their hope fixed in GOD, yet they would be soone dismayed and discouraged, and ioyne with the wicked, falling into the impieties of their persecuters. But God is the sunne and the shield of his Church, hee will giue grace and glory vnto it, and withholde nothing that is good from them that walke vprightly, Psal. 84, 11. He will comfort and defend them in their danger, he will exalt them to dignity after their distresses, least they should bee too much daunted and discomforted. This is the reason vsed by the Prophet, The rod of the wicked shall not alwayes rest on the lot of the righteous, lest the righteous put foorth their hand vnto wickednesse, Psal. 125, 3.
Vse 1 The vses now are to be marked and obserued of vs. First, acknowledge from hence with a sweet feeling, the infinite loue & compassion of God toward his people: he delighteth not to be alwayes chiding, and his anger endureth not for euer. Hee will not haue his Church to be alwayes vnder the crosse, but sendeth it some release: For hee endureth but a while in his anger, but in his fauour is life, &c. Psal. 30, 5, 6. Thus doth the Lord giue encouragements and comforts vnto those that faithfully serue and rightly worship him, whereby hee not onely testifieth his owne loue toward them, but allureth others by their example to trust in him, and daunteth all their enemies that hoped to haue seene their destruction. Such therefore, as are not mooued to confesse the loue of God vnto his seruants, and see not his kindnesse toward them, haue frozen harts; and shew themselues vnworthy of so great mercy.
Vse 2 Secondly, it sheweth vs that it is vnpossible for all the tyrants and enemies vnder heauen to prolong the time for the further vexation of Gods people, when God hath determined the release, and appointed the end of their troubles. All the creatures of God shall helpe them, and worke for them; yea, hasten the purpose and counsell of God. This appeared very notably in the deliuerance of Israel out of Egypt. When the time of foure hundred yeares (which God had appointed) were expired, albeit the King and his people had concluded to detaine them in bondage, they were by the ouer-ruling hand of God moued to thrust them out of the land,Exod 12, 33 and 14, 22. yea, euen to hyre them at a great price to depart, giuing them iewels of siluer and gold, and casting vpon them the most precious things that were in their possession: Pharaoh and his people forced them out of the land in hast, and whē they were hardned to follow after them, & to bring them backe againe, the winde wrought for them, the sea gaue them passage, and GOD that ruleth both winde and sea drowned their enemies. The time of deliuerance was come, and who could hinder or deferre it? The like wee see in the bringing of this people out of captiuity and bondage in Babylon, nothing seemed more vnlikely or vnpossible vnto the Saints themselues; for when the proclamation for the returne of the people was published, Psal. 126, 1, 2. the wonderfulnesse of the deliuerance seemed so great and incomprehensible, that they could hardly perswade themselues of the truth thereof, vntill they saw the Gentiles speake of it, and helpe them forward with ayd toward theyr country.
This serueth greatly to comfort and cheare vp the hearts of the faithfull, that seeing God will giue rest vnto his beloued people, vaine are the practises of the enemies, althogh they band themselues together, as Herod, Pontius Pilate, and the high Priests did in the dayes of Christ, yet we haue assurance of deliuerance, they shall not alwayes preuaile, the people of God shall be preserued, and all shall work for the best for their owne safety.
Thirdly, this must teach vs in the time of Vse 3 our distresses, while wee lye vnder the Crosse to relye vpon God, whatsoeuer troubles and tentations arise, although we should come to the gates of the graue, and passe by the doore of death, we must lift vp our heads, knowing that our deliuerance draweth nere. This then serueth to worke patience in the seruants of God, and to teach vs to waite vpon him, vntill the time of rest and refreshing come from the presence of God, for surely it will come, as the Prophet Habbakkuk teacheth, chapt. 2. verse 3. The vision is yet for an appointed time, but at the last it shall speake, and not lye: though it tarry, waite; for it shall surely come, and shall not stay. So, when the Angel had limited the time of the desolation of the holy people, and of the deliuerance of the Church, he pronounceth him blessed, that waiteth vntill that time, Dan. chap. 12. verses 11, 12. And when the soules of them that were killed for the Word, and the Testimony which they had maintained, cryed out with a lowde voyce from vnderneath the Altar; How long, Lord, which art holy and true! Dooest not thou iudge and auenge our bloud on them that dwell on the earth? An answer was giuen vnto them, That they should rest for a little season, vntill the number of their Brethren were fulfilled, Reuel. chap. 6. verse 10.
This the Prophet Dauid sheweth to haue beene his practice, earnestly waiting vppon the Lord for helpe and deliuerance out of all his troubles and dangers, as Psalme 123, verses 1, & 2. I lifte vp mine eyes vnto thee, which [Page 1011] dwellest in the heauens: Behold, euen as the eyes of seruants looke vnto the hand of their masters, and as the eyes of a maid vnto the hand of her mistris, so our eyes waite vpon the Lord our God, vntill he haue mercy vpon vs. Great are our feares and troubles, and many bee our infirmities, it behooueth vs greatly therefore, to cleaue vnto the liuing God without separation, and euermore continue our trust in him, and to poure out our meditations and prayers before him, vntill such time as hee graciously looke vpon vs, and grant our petitions; yea, it is our dutie whensoeuer we perceiue the time of our deliuerance to approach, or to be expired, or any signes and tokens thereof, as the sprouting of the Figge-tree, to appeare and to bee offered vnto vs from GOD: it is our duty (I say) to raise vp our faith, and to intreat God to bring his purpose to passe, and to make good the words of his owne mouth. When Daniel by reading the Prophets of God, knew that the number of yeares appointed for the desolation of Ierusalem was expired, he turned his face to the Lord with prayer, Daniel 9, 2. in fasting, in weeping, in sackcloth and ashes.
Vse 4 Lastly, it is the duty of all such as lye not vnder the crosse, to commend the common cause of their brethren to God. Hath God giuen vs rest on euery side? Do we liue in ease, sitting vnder our Vines and Figge-trees, enioying peace and liberty vnder a gracious Prince? Do we enioy health and wealth, and taste not of the bitter cup of affliction that others drinke of? It is required of vs not to forget the affliction of Ioseph, but to be mindfull of the miseries of other parts of the Church, and to haue a fellow-feeling of their sorrows, as that we be thereby prouoked to call vpon God for them. This the Apostle vrgeth the Church of the Corinthians to thinke vpon, 2 Corinthians, chap. 1. verse 7: that they being partakers of the suffering of the Saints, may also be partakers of the consolation. This is a duty needfull to be learned and considered. Wee know not what troubles may fall vpon our selues. There is nothing that happeneth vnto any of our brethren, but it may fall vpon our owne heads.
Let vs therefore call vpon God for others, and remember them that are in trouble,Heb. 13, 2. as if we were troubled with them, that so we may haue the benefit of other mens prayers, & be deliuered when wee fall into troubles. It is therefore a duty that we owe to God and our brethren, being touched with a respect of his commandement, & of their misery. His commandement should compell vs, their miserie should mooue vs not to be forgetfull of their condition. And from hence we should haue a double meditation. First, it is our parts to praise the name of the Lord, when hee giueth to our brethren, or to vs, any share of this outward prosperity, and manifesteth his loue vnto vs, by deliuering our soules from death, our eyes from teares, and our feete from falling, Psalme 116, 8.14. When he causeth our houses to be inhabited, our streets to bee replenished, our Citties to be stored, and great concourse of people to be assembled: it shold moue vs to render thankes to God, to pay our vowes in the presence of all his people, and to craue the continuance of his goodnesse vpon vs. This is it which the Prophet acknowledgeth, Psal. 116, 12, 13, saying; What shall I render vnto the Lord for all his benefites towardes me? I will take the cup of saluation, and call vpon the name of the Lord, So the Prophet setting downe the behauiour of the people, what it shall be, being deliuered from captiuity, sheweth, that they shall say in that day, O Lord, I will praise thee, though thou wast angry with me, thy wrath is turned away, and thou comfortest me. Behold, God is my strength, and song: he also is become my saluation, Esay 12, 1, 2. Let this be our practise when we haue tasted of his mercy, and haue receiued any deliuerance from him, out of our afflictions.
Secondly, we ought from hence to consider the peace and rest that God hath reserued for vs in the life to come. For, they are but a shadow of that comfort which wee shall feele in the kingdome of heauen, This is that which the Apostle concludeth from the rest in the land of Canaan, that there remaineth a rest for the people of God, to wit, in the kingdom of heauen, Heb. 4, 9. For, euen as the punishments and plagues that befall the vngodly, wc the Lord raineth downe vpon their heads, are as the messengers of death, and the fore-runners of destruction, and giue vnto them a tast of the paines and torments of hell: so the blessings bestowed vpon the godly, are as the first fruites of all their comfort.Rom 8, 23. The first fruites which the Israelites vnder the law offered to God, gaue hope and assurance vnto them, to enioy the rest of the increase: so the faithfull, hauing a feeling of the gifts giuen vnto them, and receiuing them as assured pledges and tokens of the fauour and loue of God towardes them in this life, do gather hope to haue the heauenly inheritance in time to come. For, if God be so gracious and mercifull vnto vs in these dayes of our pilgrimage, doubtlesse hee reserueth greater mercies for vs in the life to come, when we shal possesse euerlasting ioyes which no man shall take from vs, which neyther the eie hath seen, nor the eare hath heard, nor the heart can conceiue, when we shall really inherit that, which now by hope we wait for with much patience, 1. Cor. 2, 9.
[V. 18. A Star shal come out of Iacob, & a Scepter shall rise out of Israel, and shall smite the coasts of Moab, and shall destroy all them that are behinde: And Edom shall be possessed, & Seir shall be a possessiō to their enemies: for Israel shal do valiantly.] We haue heard before, that the purpose of Balak and Balaam was onely to curse the people of God. Heere we may see vpon whom the curse lighteth and falleth. Wherein [Page 1012] see how differing the wayes and thoughts of God are, from the purposes and pretences of men. The King of Moab intended a curse against Israel, and a blessing vpon himselfe: in both which he is disappointed. For as Balaam before pronounced a blessing vpon Israel, so in this place hee denounceth a curse to come vpon Moab. When the King perceiued the continuance of Balaams blessings to follow Israel,Numb. 23, 25. he bad him in choller and indignation, neyther blesse nor curse; he would haue taken it for a blessing, if Balaam would haue held his peace & said nothing. But he cannot finde this nothing at his hands: for hee proceedeth now to deliuer sundry curses against the Moabites, as before he had deliuered sundry blessings to come vpon the Israelites. And hereby is notably verified the saying of the Prophet, Psal. 109, 17, 18. As hee loued cursing, so shall it come to him: and as he loued not blessing, so shall it be farre from him: as he cloathed himselfe with cursing like a raiment, so shall it come into his bowels like water, and like oyle into his bones.
We haue heard already how these things were performed, when God raysed vp Dauid out of the loynes of Iacob, who smote the Tabernacles of Moab, and made the Curtaines of Edome to tremble. But these things, howsoeuer temporally fulfilled in Dauid and Salomon, haue spiritually and for euer their accomplishment and consummation in Christ Iesus, he is a King for euer, and hath an euerlastaing kingdome, albeit not of this world. Therefore the Apostle saith, This man, after he had offered one sacrifice for sinne, sitteth for euer at the right hand of God, and from henceforth tarrieth till his enemies be made his footstoole, Hebr. 10, 22, 23. Hee is the true star that shineth to euerlasting life heere spoken of, and the Scepter of his kingdome is a Scepter of righteousnesse, Hee shall be Ruler in the midst of his enemies. Psalm. 110, 2, and 45, 6. Hence it is that the Prophet Malichi calleth him the Sunne of righteousnesse, the brightest of all the stars that shine in the Firmament, and from which all the rest borrow and receiue their light, when he saith, Vnto you that feare my Name, shall the Sunne of righteousnesse arise, and health shall be vnder his wings, &c. Mal. 4, 2. Thus Christ speaketh of himselfe in many places, Iohn 8, 12. I am the light of the world, hee that followeth mee shall not walke in darknes, but haue that light of life. Thus Iohn witnesseth, chap. 1, 5, 9. This was that true light, which lighteth euery man that commeth into the world. So Zachary calleth him, The Day-spring from on high that hath visited vs, Luke 1, 78. And the Apostle Peter, The Day-starre that ariseth in our hearts, 2 Pet. 1, 19. Likewise in the last chapter of the Reuelation, verse 16. he saith;Reuel. 2, 28. I am the roote and generation of Dauid, and the bright morning Starre. Now as he is the Starre of Iacob to giue them light, so he is the King of Iacob to rule them, through whom they shall do valiantly, and bee enabled to ouercome their enemies. Heereby we learne, that the Church through Christ,Doctrine. The [...] shall t [...] ouer al [...] the [...] nemies or their peace. hath victory ouer spirituall enemies. The elect in Christ, shall subdue and triumph ouer all the enemies of theyr peace and saluation, both wicked mē and reprobate angels; yea, shall in Christ haue power ouer all the world. This promise was made from the beginning vnto mankinde, and vttered by the mouth of God, Gen. 3, 15. That the seed of the woman should breake the serpents head; which belongeth both to Christ and vnto his members. For the souereigne power of Christ is not giuen to the creature, but the ftuite and benefite thereof is giuen to the elect, and that two wayes: first, he maketh all his members partakers of part of his glory in heauen, whereas the whole world besides lying in wickednesse, is condemned in hell; and therefore the Apostle saith, Eph. 2, 6, We are raised vp together, and made to sit together in the heauenly places in Christ Iesus. And againe, The Saints shall iudge the world: not giuing sentence against the reprobate, but approuing the sentence of Christ. For as at the day of Assi [...]es, the Iudges being set to pronounce sentence of condemnation against malefactors, he is accompanied by the bench of Iustices, as by an honourable Senate of graue Counsellers, who not onely heare the giuing of sentence, but are witnesses & approue [...]s of it; so when Christ shall come as the Iudge of quick and dead, accompanied with thousands of his Angels in power and great glory, the elect set at his right hand shal first receiue the sentence of absolution & then being taken vp into the Clouds, shall sit vpon the Throne with Christ, and there approue & allow of the iust condemnation of all the wicked. 1 Cor. 6, 2. This is one great fruite & benefite of the power of Christ. Secondly, by this his power hee enableth his seruants to ouercome in their owne persons, the lustes of the world, the strength of sinne, the power of the diuell, the gates of hell, and al the enemies of theyr saluation. This the Apostle toucheth, Rom. 16, 20, saying; The God of peace shall tread Satan vnder your feete shortly. So the Apostle Iohn noteth this prerogatiue of the faithfull, 1 Iohn 2, 14. And in another place, All that is borne of God, ouercommeth this world. 1 Iohn 5, 4. Likewise in the Epistle written to the Church at [...]hyatira, Christ promiseth to them that ouercome and keepe his words to the end, That he will giue them power ouer Nations, so that they shall rule them with a rod of yron &c. Reuel. 2, 36.
The Reasons that may be rendred, will yet farther open vnto vs this point, and serue to Reason 1 gaine our affections to the embracing of it. For first, they do it by a liuely faith in Christs Name. The Apostle teacheth, that this is the victory that ouercommeth the world, euē our faith: Who is he that ouercommeth the world but he which beleeueth that Iesus Christ is the Sonne God? 1 Iohn, chapter 5, verses 4, 5. Great is the excellency and force of faith, which leaneth and stayeth vppon him that is able to doe all things. All things are possible to him [Page 1013] that beleeueth, saith Christ, Mar. 11, 23. Through him that strengthneth me I am able to do al things saith the Apostle, Philip. 4, 13. In all trials and tribulations a sound faith will minister vnto vs comfort and consolation, and giue strength to stand, an issue to escape, nay victory to ouercome. Do we lose temporall and transitory things? it saith, Thou hast treasure laide vp in heauen, Mat. 19, 21. Do wee beare the burthen of pouerty? it teacheth that our Father which is in heauen knoweth whereof we haue need,M [...]th, 6, 32. and what we want. Do we suffer persecution? and are we reuiled for righteousnesse sake? it telleth vs, that ours is the kingdom of heauen, and great our reward shall be in the highest place, Mat. 5, 10. Are we at the point of death, and ready to go the way of all flesh? it calleth to our remembrance, that whether we liue, wee liue vnto the Lord: or whether we dye, we dye vnto the Lord: whether we liue or dye, we are the Lords, Ro. 14, 8 Thus by faith we ouercome all things, Yea, we resist the diuell being stedfast in faith, and beate backe his tentations, 1 Pet. 5, 9.
Reason 2 Secondly, we shall not doubt of the victory, or feare to be ouercome, seeing that howsoeuer he be strong that ruleth in the world, yet he is stronger that ruleth in vs. True it is, the diuell goeth about like a roaring Lyon, seeking whō he may deuoure, and walketh in the earth too & fro to take his prey; yet the Lyon of ye Tribe of Iudah, that victorious Lion, hath broken his kingdome,Reuel 5, 5. hath gloriously triumphed ouer him, and gotten the victory. This is that reason which the Apostle expresseth, 1 Ioh. 4, 4, declaring that he is in vs by whom wee ouercome; Little children, ye are of God, and haue ouercome them: for greater is he that is in you thē he that is in this world. Here we see he comforteth the elect with a sure hope of victory, not thorough our owne power, but thorough the power of God who is greater then all. It was a great comfort to Elishaes seruant, 2 Kin. 6, 3, 16, to heare that they that were with them, were moe in number then they that were against them: but this giueth greater assurance, that he that ruleth in vs is greater then he that ruleth in the children of disobedience, of whō Christ saith, My Father which gaue them mee, is greater then all, and none is able to take them out of my fathers hand, Iohn 10, 29.
Reason 3 Thirdly, we are partakers of his annointing, he is our head, and we his members: he is the root, and we are the branches: so that euerie beleeuer may truly say, I am Christs, & Christ is mine: euen as the Spouse speaketh in Salomons song, cha. 6, 2. I am my welbeloueds, & my welbeloued is mine, who feedeth among the Lillies. It is a neere coniunction, nay, the neerest coniunction that is, between Christ & his church. The society of parents and children is great, of masters and seruants, as part of one household; likewise the society of brethren, sisters, and kindred. The vnion and fellowshippe betweene man and wife is greater then these: yet the coniunction between Christ & his church exceedeth all other, and is preferred aboue all other societies, whereby we are made not only the friends and brethren of Christ, but wee are made one with him, and he with vs, Ephes. 5, 30. we are become members of his body, and made flesh of his flesh, and bone of his bones. An heauenly, an holy, a comfortable, and most sweet fellowshippe: Hence it is that the Apostle saith, Wee haue an oyntment from that Holy one, and know all things necessary to eternall life, 1 Ioh. 2, 20. As he is the King and Priest of his Church, so hee maketh vs spirituall Kings and Priests to God his Father: so that his victory and power (as we noted before) is communicated vnto vs, & being ingrafted into him, is made ours.
The Vses are now to be handled as conclusions Vse 1 drawne out of this doctrine. First, this layeth before our eyes, or rather before our hearts, the great dignity of all true christians, they are victorious conquerors in Christ, and all the wicked are indeede, and shall be manifested at the last day to be their base vassalles and contemptible slaues; yea so is satan, hell, and death, all which shall bee troden vnder foote, as dung and dirt in the streets. The godly, that haue Christ both dwelling and reigning in them, are with Abraham the true heires of the world, and shall with Christ their Captaine breake the wicked into sheards like a potters vessel, Psal, 2, 9. We see how men admire the proud and haughty of the world, and esteeme the vngodly as the great Magnificoes, that may not be contemned or controlled: the poorest and meanest Saint of God, shal in time to come be their Iudge, & sit with Christ vpon the bench in glory, when they shall stand as their vassals at the barre, and bee iudged as most wretched caitiffes and malefactors, and receiue their wages according to their works. Then they shal say with horror of conscience, We fooles thought their life madnes, & their end without honor, but now they are counted among the children of God, and haue theyr portion among his Saints. Hence it is, that the Apostle reprooueth the Corinthians that abased and abused their dignity, that did bring their causes to be tryed and iudged before the wicked, Do ye not know that the Saints shal iudge the world? If then the world shall be iudged by you, are ye vnworthy to iudge the smallest matters, &c? 1 Cor. 6. verses 2, 3. This is a great honour vouchsafed to the faithfull: no earthly honor can be compared vnto it, all temporall glorie hath not so much as a shew or shadow of it. On the other side, great shall be the dishonor and disgrace, the shame and contempt yt shall be poured out vpon the vngodly, Dan. 12, 2. They haue heere the riches of the world, the pleasures of this life, the praise of men; they are feared of some, and flattered of others: but when this glory shall passe away as the wind, and flye as an arrow that is shotte at a marke, then they shall be arraigned as euill doe [...]s, and euery seruant of God shall treade them vnder their feete. Then they shall be separated from [Page 1014] the presence of God. Then they shall see all the godly whom they haue scorned and derided, receyued into the kingdome of heauen, and themselues shut out of the doores. Then they shall haue the continuall fellowship of the diuell and of his angels in hell fire, where shalbe weeping and gnashing of teeth.
Vse 2 Secondly, we must all be carefull to walke worthy of so great a calling. We must bee as spirituall Kings, to rule and beare sway ouer our thoughts, wils, and affections, ouermastering them as much as may be, proclaiming continuall warre against our corrupt natures, against the diuell, and against the world. And verily, he that can beare rule ouer his owne heart, is a true king indeede, and shall surely reigne for euermore with Christ in the life to come.Reuelat. 1, 6. He that hath beaten downe the kingdome of sinne and sathan, and receyued some measure of grace to reign ouer himselfe, hath performed a greater and more glorious work then he that hath subdued a kingdome. For all these enemies of our saluation, be horrible & hideous monsters, and fearfull Serpents. Their sting is deadly, their poyson is mortall. It is an hard labour to pull out their sting, and take away their poison from them. But they which are caried away with the swinge of their corruptions, as with a violent streame, hauing blindnes & ignorance to reign in their minds, rebellion in their wils, and loosenesse in their whole life, are not spirituall kings, but base slaues and bondmen. The strong man sathan keepeth the hold of theyr hearts,Luke 11, 21. and as Lord and King setteth vp his scepter there. Wherefore (my brethren) in respect of this our high calling, wee must make conscience of euery sinne. We heard before that we are made the iudges of the world. It is a shame for a Iudge to be a Theefe, that sitteth in iudgement to condemne a theefe: so is it a shame for vs to be giuen to wickednesse, that must iudge the wicked world when the iust shall appeare. A Iudge must take heede of those sinnes in himselfe, which he must condemne in others, lest it be sayd vnto him, Thou which teachest another, teachest thou not thy selfe? Rom. 2, 21, 22. This is that vse which the Apostle maketh to the Thessalonians, chap. 1, 10, 11, after he had shewed that at the comming of the Lord Iesus in might and maiesty, he would bee glorious in his Saints, & made maruellous in them that beleeue, hee intreateth that God would make them to walke worthy of their calling. And surely, if we haue any the least sparke of grace, or any feeling of our naturall condition when we were the children of wrath and the fire-brands of hell, it could not but work in vs a maruellous loue vnto God, a desire to please him, and a delight to bring foorth the fruites of righteousnes.
Thirdly, our victory in Christ offereth comfort Vse 3 vnto vs in all troubles, tentations, pouerty, and in death it selfe. We are to arme our selues with this power of Christ agaynst all terrors and feares that seeke to dismay vs. We are in Christ appoynted Kings and Iudges ouer those that trouble vs, conquerours ouer sathan and death. Our feare then is already past, let vs lift vp our heads, and bee of good comfort. This is that which the Apostle is bold to put vs in mind of, 1 Cor. 15, 56, 57. O death, where is thy sting! O graue, where is thy victory! Now thankes be vnto God, who hath giuen vs the victory through our Lord Iesus Christ. We shall not neede to feare the day of iudgement, for then our redemption draweth nere. We shall not neede to be affrayd of the comming of the Iudge, for he shal be our Sauiour. Howsoeuer therefore we seeme base vnto the world, and of vile account in the eyes of carnall men, whose portion is in this life, yet wee are indeed aduanced into the highest honour about him, receyuing by our communion and fellowshippe with him, a communication of his kingly power and glory, to subdue vnder vs the diuell and his angels. For, if wee fight with him, and vnder his banner, wee cannot lose the field, but shall bee assured to reigne with him. They then are deceyued that think them the scum and off-scouring of the world. This should also perswade all carelesse and backward persons to embrace true Religion, and giue it the cheefe seat in theyr hearts, forasmuch as it maketh them of the vesselles of wrath, and vassals of sathan, glorious Kings, and triumphant Conquerors ouer the powers of darknes. Furthermore, it should encourage the Ministers of the Gospel, and make them glad to labour in preaching the Word, and in winning soules vnto God, being set apart by Gods mercies, to consecrate men Kings and Priests vnto him, which is a great priuiledge. For they haue mighty weapons giuen them by their captaine Christ, to wit, the power of his Spirit, and the vigor of his mighty word, which causeth them to preuayle. Therefore, the Lord sayth by his Prophet Hosea, chap. 6, 5. I haue cut downe this people by the Prophets, & slaine them by the words of my mouth. And the Apostle teacheth, 2 Cor. 10, 5, 6, That the weapons of our warfare are not carnall, but mightie through God to cast downe holds. To conclude this vse, seeing God hath thus aduanced vs, let not vs disgrace our selues, but maintaine our dignity, and adorne our profession, that wee may finde comfort by it in our chastisements and afflictions.
[A Starre shall come out of Iacob.] We haue seene in the former Doctrine the glory of the Church, that the people of God are set apart by Christ, to be spirituall Kings vnto GOD the Father: a dignity giuen to them by him. Now, before we passe from this place, let vs consider of the title that is giuen vnto Christ, where we see hee is compared to a Starre, and called a Starre that shall come out of Iacob. This Starre wee haue shewed typically to signifye Christ, who is called the Light of the world, [Page 1015] the Sunne of righteousnesse, the morning star, the day-spring from on high. He is called by this name, [...] [...]easons [...] Christ is [...] a Star. and described by this title, First, because hee is the fountaine of all saluation and comfort. Secondly, to teach that all men by nature walke in darknesse, and in the shadow of death. Thirdly, because he will giue those that are his, ye light of knowledge in this life, and the light of perfect glory in the life to come, by which they shal be as starres of heauen, and shine in the firmament afterward.
Heereby we learne, that Christ Iesus is as the morning starre vnto vs, [...]rine. [...]st Iesus [...]e Day [...]ing in [...] hearts. bestowing vpon his people two excellent priuiledges & blessings; First, hee riseth vp as a bright starre in our hearts, casting from the the thicke clouds of blindenesse, and taking away the darke mistes of ignorance, enlightning them with the true sauing knowledge of God, sufficient for saluation, begun heere in this life, but shall be perfected in the life to come. Secondly, he will bestow vpon vs the light of perfect glory in the kingdome of his Father, by ye which we shall shine as the brightnesse of the firmament, and as the starres for euer & euer. These are two vnspeakable mercies, vnprizable, vnmatchable, to be deliuered out of the kingdome of ignorance, and to bee brought into the kingdome of light; to be glorified in heauen, and to be made partakers of eternall life. So then, we see by this comparison, that by Christ we haue the light of vnderstanding, & shall haue the glory of immortality to know God euen as we are knowne. Touching the first clause, that he will manifest all the mysteries of God vnto his Church, the Prophet Ioel foretelleth, chap. 2, 28, That he will poure out of his Spirit vpon all flesh, their sonnes & daughters shall prophesie, their olde men shall dreame dreames, and their young men shall see visions, they shall be all taught of God, and they shall know him from the least to the greatest. So our Sauiour sayeth to his Disciples, Math. 13, 12. To you it is giuen to know the secrets of the kingdome of heauen. Now (saith the Apostle) we see as in a glasse darkely, but then wee shall see face to face: now I know in part, but then shall I know as I am known. 1 Cor. 13, 12. Touching the second clause, that the faithfull shall receiue the light of perfect glory after this life, the Prophet Daniel witnesseth, That they which bee wise, shall shine as the brightnesse of the Firmament, and they that turne many vnto righteousnesse, shall shine as the starres for euer and euer. [...]an. 12, 3. The performance heereof is remembred, where thousand thousands out of euery nation, kindred, and tongue, praise the Lambe, for that hee hath made them. Kings and Priests to reigne ouer the earth.
Reason 1 The truth of all this will yet better appeare vnto vs, if we marke the Reasons. First, Christ hath receiued a fulnesse of the Spirit and graces without measure, that they might flow vnto all his members, who receiue from him grace for grace, sufficient for their places in the Church heere, and for their saluation afterward. For in him are hid all the treasures of wisedome and knowledge, as a Fountaine that is without bottome, which can neuer bee drawne dry. Col. 2, 3. Therefore the Euangelist saith, That of his fulnesse wee all receiue, and grace for grace. Iohn 1, 16. So then Christ is full of heauenly graces, and spirituall gifts, that we might bee annointed by him, and receiue our portion frō him. For he obtained them, not to keepe them to himselfe, or to couer them vnder a bushell, but to bestow them vpon his Church So long as he is full, we need not feare to be empty,Iohn 1.14. so long as he is stored, we cannot be destitute. If once we depart from him, it is in vaine to look for one drop elsewhere.
Secondly, he hath obtained by prayer of Reason 2 his Father (who can deny him nothing) that from him we should receiue the light of glory, because as he is ioyned to the Father, and one with him so we shall be ioyned to him & receiue of his glory. Heere we know in part, and prophesie in part, and all good things are vnperfect: but when that which is perfect is come, that which is in part and vnperfect shall bee done away, 1 Cor. 13, 10: for as he being Mediator between God and man hath receiued of the Father, so shall we receiue of the Father being in him. This he speaketh to his Father, Ioh. 17.22, 23. The glory which thou gauest me, I haue giuen thē, that they may be one as we are one I in them, and thou in me; that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loued them, as thou hast loued mee. Christ is the band or knot of the vnion betweene God and vs: for in him the Mediator, heauen and earth is as it were ioyned together; which otherwise could not be, So then, when he shall appeare, wee shall appeare with him, cloathed with righteousnesse, and cloathed with his glory, which he also receiued to make vs partakers of.
Thirdly, such as keepe his words, they loue Reason 3 Christ; and they that loue Christ, are beloued of him and of his Father, so that he will shew himselfe vnto them, and withhold no good thing from them. This Christ our Sauiour setteth downe, Iohn 14, 21.
The vses of this title giuen to Christ, being Vse 1 called the starre of Iacob, are diuers. First, this teacheth vs that they haue no property nor interest in this Starre, eyther touching the light of sauing knowledge, or the brightnesse of heauenly glory, that liue in blindnesse and ignorance, that follow the works of darknesse, delight in sinfull pleasures, and leade a loose and lewd life. If we haue no light of Christ shining in our hearts, & scattering the blacknesse of darknesse from our soules, and yet looke to receiue any comfort or refreshing from him, when this Sunne of righteousnesse shall appeare in glory, wee are vtterly deceiued, and shal be disappointed of our hope. Let vs not looke for any consolation from him, but woe and confusion of faces. This our Sauiour [Page 1016] teacheth in the Gospel, Iohn 3, 19. This is the condemnation, that light came into the world and men loued darknesse rather then that light, because their deeds were euill. It must needs be a strange darknesse that cannot be driuen away by the beames of this bright shining. It must be a very grosse and wilfull blindnesse, where the continuall light of the Gospel proceeding from the louing face of Christ the Sunne of righteousnesse, hath wrought no knowledge nor profit in the wayes of godlinesse. The Apostle in this respect, saith, If our Gospel be hid, it is hid to them that are lost, 2 Cor. 4, 3, 4. in whom the god of this world hath blinded the minde, that is, of the Infidels, that the light of the glorious Gospel of Christ, which is the Image of God, should not shine vnto them. Christ the Sunne of righteousnesse hath appeared, and shined gloriously in this part of the earth; and yet (alasse) how many are there starke blinde, and willingly blinde, euen vnder the ministry of the most painefull seruants of God, that labor in the Lords vineyard, and spend their strength to giue light to others? If a man hearing the voyce of a trumpet, yet will stop his eares, or hauing the light of the day, yet will shut fast his eyes, this is a wilfull ignorance,2 Pet 3, 5. and a presumptuous sin that shall encrease their iudgement and condemnation. This doth our Sauiour teach, Iohn 15, 12. If I had not come and spoken vnto them, they should not haue had sinne: but now haue they no cloake for their sinne. The Prophets prophesying of the times of the Gospel, and of the people that should beleeue in Christ, declare (as we noted before) that God would poure out his Spirit vpon all flesh,Esay 11, 9. & 2, 3. that all should bee taught of God, that the earth should bee full of the knowledge of the Lord, as the waters do couer the sea. What shall we say of these things? The palpable ignorance and horrible blindnesse which is seene in the world, sheweth plainly, that we are not that people. The Prophet telleth vs what readinesse and forwardnes should be in men to come into Gods house for encrease of knowledge, to be instructed in his wil, and to walke in his wayes, that they should say one to another, Vp, let vs goe and pray before the Lord, let vs seeke the Lord of Hoasts, and I will goe also. Zach. 8, 21. We are farre from this zeale, and from encouraging one another in good things, and therefore the blessings of God do stand farre from vs also. So then, we see such as liue in ignorance and sinne, are darknesse, and haue no communion with Christ; for what fellowship can there be betweene light and darknesse?
Vse 2 Secondly, wee must all haue a speciall care that this Starre may rise in our hearts, & that the Sunne of righteousnesse may reioyce and refresh vs. Now the right way to haue him with a gracious aspect to shine vpon vs, is for vs to regard and giue heed to the lesser lights, the candle-lights, or starre-lights, which are fore-runners of this starre, to wit, the light of the Prophets, of the Apostles, and other seruants of God, which are appointed to direct vs in the course of our life, and to point out vnto vs this light. So the Apostle saith, Ye haue a sure word of the Prophets, vnto which yee shall doe well to giue heed as vnto a light that shineth in darke places, vntill the day dawne, and the Day-starre arise in your hearts, 2 Pet. 1, 19. And our Sauiour calleth his Disciples the light of the world, and a City set vpon an hill. Iohn Baptist was a burning and a shining Candle, Iohn 5, 35. They that will not follow these lights, nor seeke to be guided by these starres, shall neuer feele the comfort of this Starre of Iacob. So thē, these places of the world, where those lesser lights haue no entertainment, or where by the malice of the people they are remoued, or their lights put out, are most wretched and miserable. The people are said in the Prophet to haue walked in darknes, Esay 9, 2. Math. 4, 13. and to haue dwelled in the land of the shadow of death, before these lights shined on them. So long as Israel was without a preaching Priesthood to deliuer vnto them the Law of God, so long they were without God and his word, 2 Chron. 15, 3. So long as they wanted these Stewards of the Lords house, to giue them their portion of meate in due season, they endured a greeuous famine of the soule, and perished for want of food. It standeth vs therefore vpon, to reioyce in these lights, and to be glad when these starres begin to shine among vs, they are the ioy and solace of the earth, howsoeuer they be basely esteemed off in the world, and reproched by them that loue darknesse more then light, because their wayes are euill, Iohn 3, 20, 21: for euery man that euill doth, hateth the light, neyther commeth to the light, lest his deeds should be reproued; but hee that doth trueth, cometh to the light, that his deeds might bee made manifest, that they are wrought according to God. The Galatians did so affect Paul, that they would haue pulled out both their lights (to wit) their eyes to do him good, Gal. 4, 15. But the practise of our times, and the lamentable experience of our dayes, sheweth the contrary; men seeke by all wayes and deuices they can, to dim and darken these lights, by greeuing and vexing them, by disgracing and slandering them, by molesting and troubling of them, by discouraging and discountenancing of them, that so they might hinder the building of the Lords house. If these men were asked the question, whether they would haue Christ shine in their hearts, and arise as a bright starre, to scatter the cloudy mistes of their vnbeleeuing minds, no doubt they wold answer, it is their desire, and that they finde more vse of the light of Christ in their soules, then of the shining of the Sunne in the Firmament; and yet so long as they do not vse those meanes whereby the beames of this Starre of Iacob may shine vpon them, they make it manifest, they regard not the Starre it selfe. And therefore let no man flatter himselfe, that hee [Page] regardeth the Gospel, or Christ the bringer of the glad tydings of saluation, when they will not open their eares to the Gospel preached, by such as Christ hath appointed ouer vs.
Vse 3 Lastly, we must take heed we be not deceiued in iudging of this light. For many imagine they haue the light of this Sunne of righteousnes, and of this starre of Iacob, whē they haue but a false light. True it is, Christ is in himselfe, & of himselfe alwayes a light, howsoeuer he be receiued: albeit men shut their eyes, and will not see his brightnesse, yet remaineth he the light of the world. For the Sun shineth in the firmament, howsoeuer some are blinde, and cannot see, and others might see, yet make themselues blinde. Therefore the Prophet I say saith, chap. 60.1, 2, 19. Arise, O Ierusalem; be bright, for thy light is come, and the glory of the Lord is risen vpon thee: thou shalt haue no more Sunne to shine by day, neither shall the brightnesse of the Moone shine vnto thee: for the Lord shall bee thine euerlasting light, and the daies of thy sorrow shall be ended. When the Sun which is called the eye of the world, and is the light of the day, riseth vpon vs, and commeth toward vs, it doth quicken and reioyce vs, it causeth life & fruite to appeare in those creatures which seemed to be dead & dry before: so if this Day-starre do truely rise vp in our hearts, it will not onely enlighten our vnderstanding, but so heate our frozen and dead hearts, as that it will put the life of righteousnesse into vs, and make vs walke as children of light, that need not be ashamed who mark theyr steps and behold theyr wayes. Therfore the Apostle speaketh to euery one of vs, that considering the season, it is now time that we shold arise from sleepe, for now is our saluation nearer then when we beleeued it: the night is past, & the day is at hand, let vs therefore cast away the works of darknesse, and let vs put on the armour of light, walking honestly as in the day, not in gluttony and drunkennesse, not in chambering and wantonnesse, not in strife and enuying, Rom. 13, 11, 12. We haue heere a notable direction how to know whether this starre be risen vpon vs or not. If he haue wrought these effects & fruites in vs, if by the bright beames of his Spirit, & sweet influence of his grace, he hath cast out of our mindes the darke clouds of ignorance and blindnesse, and caused vs to see what the acceptable will of God is, if he haue sanctified vs by the holy Ghost, whereby the kingdome of sinne is euery day more and more suppressed, and we reformed according to the Image of God, to serue him in holinesse & true righteousnesse; if these things be in some measure in vs, we may be well assured, that this starre of Iacob hath shined vpon vs. But if these things be not wrought and effected in vs, but that wee remaine still in our sinnes and ignorances, we haue no part in Christ, we haue no portion in this Sunne of righteousnesse. He hath neuer entred into our hearts, his beames of grace and mercy haue neuer shined vpon vs, we are still holden vnder the dominion of darknesse, and in the condemnation of him who is the Prince of darknesse, to wit, the diuell. Therefore the Apostle exhorteth all of vs, Awake thou that sleepest, and stand vp from the dead, and Christ shall giue thee light: walke circumspectly, not as fooles, bu [...] as wise, redeeming the time, because the daies are euill. Ephes chapt. 5, verse 14. And the same Apostle in another place saith, If any man bee in Christ hee is a new creature, 2 Cor. 5, 17. If yee haue heard him, and haue beene taught by him, cast off the olde man which is corrupt, and put on the new man which after God is created vnto righteousnesse and true holinesse. Eph 4, 21, 22. Let vs all remember this truth, and no more deceiue our owne soules in perswading our selues to be in Christ, when as yet we neuer tasted of his Spirit, nor were made partakers of his heauenly graces.
[Verse 20. And when he looked on Amalek, he vttered his Parable, and saide, Amalek was the first of the Nations, &c.] Hitherto wee haue spoken of the Prophesie of Balaam against the Moabites: now followeth his prophesie against the Amalekites in these words, which is the fift in number, and the second among them that concerne the heathen that were not of Israel; wherein we haue already seene in what sence the Amalekites are called the first of the Nations, not that simply they were first of all people, for they came of Esau, as Moses witnesseth, Gen. 36, 16: but because they were the first that fought against Israel, after they were come out of the Land of Egypt, & therfore shold be themselues destroyed. In setting downe this practise of ye Amalekites,Doctrine. Warres are of great antiquity. we finde it warranted, that warres in the world haue beene ancient among men. To gather armies, and to muster men to battaile, is no new deuice, but an old and ancient practise among the sonnes of men. In the tenth chapter of the booke of Genesis, verse 9, Nimrod began to be mighty vpon the earth, and is saide to be a mighty hunter before the Lord the beginning of his kingdome was Babel. And in the 14, chap. we haue mention of two armies, one raised by Chedor-laomer and his confederates the other by the Kings of Sodome and Gomorrha; these rebelling, the other punishing their rebellion, betweene whom was a cruell battel fought. This we see in the sonnes of Iacob, raising a force against the Sheehemites,Gen. 34, 25. vnder the conduct of Simeon & Leui, who were the firebrands of warre, and the trumpets of sedition; they came vpon them on a sodaine, and slew all the maies among them, and after this violence offered vnto their persons, they spoiled the City. We shall not need to stand further vpon this point, the books of Ioshua & of Iudges, the books of the Kings and of the Chronicles, together with lamentable experience of all ages and times, confirme this to haue beene a common practise among men of olde, to raise warre one against another, and [Page 1018] to try their causes and quarrels by the dint of the sword.
The Reasons heereof are not hard to finde. Reason 1 For first, howsoeuer men are carried headlong with rage and reuenge one against another, yet the diuell is the bellowes to kindle the coales, who was a murtherer and a man-slayer from the beginning, as our Sauiour speaketh vnto the Iewes, Iohn 8, 44. Yee are of your father the diuell, and the lustes of your father ye will do; he hath bene a murtherer from the beginning, and abode not in the truth, because there is no truth in him. This he declareth to the Church of the Smyrnians, That it should come to passe, that the diuell shall cast some of them into prison, Reu. 2, 10: and afterward, chap. 12, 17, it is saide, The dragon was wrath with the woman, & went and made war with the remnant of her seed which keepe the Commandements of God. This is it that Michaiah spake to Ahab, Who shall entice Ahab that he may goe and fall at Ramoth Gilead? Then there came foorth a spirit, and stood before the Lord, and saide, I will entice him, 1 Kings 22, 20. Seeing then the diuell is the stirrer of diuision, and the kindler of contention between man and man, and betweene kingdome and kingdome, no maruaile if waging of warre, & effusion of blood be deriued from him, as frō the principall and chiefe cause.
Secondly, sinne is so vgly a monster, that it Reason 2 hath separated vs from God, and disordered al the affections of men, and made them enuious, cruell, bloody, couetous, ambitious, and treacherous one against another: as great loue as among Wolues, as great mercy as among Lyons. This the Apostle setteth downe, Titus 3, 3. And to the very selfe same purpose the Apostle Iames speaketh in the fourth chapter, verse 1. From whence are warres and contentions among you? Are they not hence, euen of your pleasures that fight in your members? By the law of creation we were created to abide in a fellowship with God, and in an vnion one with another. But when sin brake in, we fell from God, and one from another, into all misery.
Thirdly, the wise God disposeth all things Reason 3 by his prouidence, and turneth the actions of men to set foorth his glory, the glory of his mercy in preseruing of the good, and the glory of his iustice in ouerthrowing of the vngodly. True it is, among all the works of men, nothing seemeth so vnbrideled and vnlimited as warre: yet it is ordered and determined of God, so that not a Sparrow falleth vnto the ground without the will of our heauenly Father. This is noted in the holy history touching the rough answer of Rehoboam, whereby the tenne Tribes reuolted from the house of Dauid, and bloody warres continued between them: where it is saide, It was the ordinance of God, that the Lord might performe his saying which he had spoken by the Prophets, 2 Chron. 10, 15. and 11, 1. So the people are prouoked both to praise the Lord for the auenging of the cause of his seruants, by destroying theyr enemies, and preseruing them aliue, Iudg. 5, 2, 21. and to acknowledge his iustice in ouerthrowing and consuming all theyr aduersaries, Iosh. 1, 5. Numb. 31, 1, 2. insomuch that there was no man able to withstand them.
The vses are now to be made of this Doctrine. Vse 1 First, seeing warres carry an ancient stampe vpon them, that in all times man hath risen against man, nation against nation, and kingdome against kingdome, and as mighty hunters, haue chased and pursued one another to death: let vs not maruaile when we heare of warres, and of rumors of warres, nor bee dismayed when wee perceiue people in fury carried like wilde beasts one against another; these things should not seeme strange vnto vs, neyther need we to admire them as ye wonders of the world. Rather it behoueth vs to enter into this meditation, to consider that iniquity doth abound,Mat. 24, 7, [...] & that the charity of many waxeth cold. For the more these stirres, tumults, and insurrections do encrease & gather strength, the more doth charity decay, & the fruites of loue languish and pine away among vs, and the more ought we to be prepared for the approching of the second comming of Christ to iudgement. Then will he make an end of al diuision and contention that are now sorife and common in the world.
Secondly, seeing the mischiefe of war hath Vse 2 bene from olde, not lately bred as a new birth, but the childe of former times, say not the old times are better then these, grow not wanton & weary of things present, to loathe the blessings we do enioy, as the manner of many men is. We complaine that wee are fallen into euill times, we praise the dayes that are past, & consider not we murmure against God, who hath made all things good, & gouerneth all things well. Such is the impatiency of men at the feeling of present calamities, that they are ready to breake out into a mutiny and murmuring against him, vpon whom they lay the cause of heauy and hard times. The present state of things is greeuous, because present troubles are neerely felt, and former discommodities are forgotten long ago. This we see notably expressed vnto vs in the example of the Israelites, whose present condition was loathed, and that past was desired: they cryed out, the former times are better, would God we were againe in the Land of Egypt, where we sate by the flesh-pots, whē we eate bread our bellies full, Exod. 16; 3. Numb. 26, 3, and 11, 5, & 21, 5: we remember the fish that we did eate for nought, the Cucumbers, the Pepons, the Leekes, the Onyons, and the Garlike. But they had forgotten the fiery furnace, and making of Bricke, they had forgotten the drowning of their Infants, and the hard taske-masters that were set ouer thē, they remembred not theyr seruice & sore labour with all manner of burdens, and bondage, and cruelty, insomuch that they vttered many sighes and grones, & grew weary of their liues. And thus it is with many [Page 1019] of vs, though former times were more lamentable, yet the present are more loathed. How many are there that commend the dayes already past, and magnifie the times of the forefathers? then all things were cheape, then all things were plentifull, now all these are deare and hard to come by. These are like those Idolaters that Ieremy complaineth of in his prophesie, that saide, Wee will burne Incense to the host of heauen, as we haue done, we and our fathers, for then had we plenty of victuales, & were well, & felt none euill: but since we left off to burne Incense to the heauenly bodies, and to poure out drinke-offerings vnto them, we haue had scarcenes of all things, and haue bene consumed by the sword, and by the famine Ieremy 44, vers. 17, 18. Thus do many of the men of our times; they esteeme religion by the backe and belly, and measure the truth of GOD by the line of their owne making, to wit, by feeding and filling of the body, But we must consider, that plenty and dearth, warre and peace, sicknesse and health, are sent of God, and acknowledge them to be his works, who is constrained for the abuse of his blessings, and the contempt of his word to take them from vs, and to scourge vs with his roddes to bring vs to repentance. This is that vse which Salomon teacheth in his Ecclesiastes, chapter 7, 11, 12. Be not thou of an hasty spirit, to be angry, for anger resteth in the bosome of fooles: Say not thou, why is it that the former daies were better then these? For thou shouldst not enquire wisely of this thing. What sinnes breake out in these last dayes, that were not in the former? Were not hatred, malice, enuy, murther, debate, whoredome, adultery, idolatry, sedition, couetousnesse, pride, treason, and such diuellish practises and inuentions in all ages from the beginning? When Adam had but two sonnes borne vnto him,Gen 4, 8. 1 Iohn 3, 12. was not one of them a murtherer? Did not Caine hate his brother and slay him? And did not his posterity fill vp the measure of theyr sinnes, and make the earth to stinke with their vnsauory works of darknesse in the nosthrils of God, that he was constrained to wash them away with an vniuersall flood? Wee must therefore search into the true causes of euils, and not falsely accuse the times, but lay the fault vpon them that liue in the times. If we would grow better, the times also would become much better. But so long as mens manners are deformed, the times cannot be reformed and amended. Thus then we see, [...] Virg de [...] lib. 2. 4. 10. that the confusion of warre hath bene of olde, and therefore they no better; so that it behoueth vs to bee contented with those things which presently we enioy, and not to breake out blasphemously against God, and ignorantly against the times.
Vse 3 Lastly, seeing the rage of men to ioyne in battell, & meete in hostile manner in the field hath beene of great antiquity, let vs all consider, that as warres haue beene of olde, so they may come againe wee know not how soone. Though we seeme now to liue secure without danger of enemies, or feare of warre, yet the miseries of a cruell warre, and the loosenesse of a secure peace, may sodainely meete together. It standeth vs in hand to giue GOD the praise, that hath sent vs peace, and made vs to dwell in safety. How many of our brethren do see, and haue seene many pittifull spectacles,Esay 13, 16. & felt many wofull mischiefes this way? The butchering of men, the ryoting with women, the ruinating of families and noble houses, & the vtter sacking of Cities and Kingdomes? Let not vs promise to our selues any security, let vs not dreame of perpetuall peace & tranquility, and so lull our selues asleepe with deceitfull hope. There is nothing that hath bene, that may not be againe. There is a time to loue, and a time to hate: a time of warre,Eccl. 3, 8. and a time of peace. If God send this scourge among vs, the Cities full of people are made solitary, being quickly wasted and made desolate. Let vs be thankful to God for the daies of our peace, and pray to him to giue vs grace to vse our peace aright, lest he draw the glittering sword vpō vs. For if he bring the sword vpon a Land, and say, Sword, goe through the Land, and destroy both man and beast out of it, Ezek. 14, 17. (as we, our fathers, and our posterity, are at his commandement) it is nothing for him to make hauocke among vs, and to worke out a plentifull desolation.
[Amalek was the first of the Nations, but his latter end shall come to destruction.] Wee haue spoken already of the former part of these words touching the Amalekites inuading of Israel, and making warre against them, the history whereof we reade in the booke of Exodus, chap. 17, verse 16. Now we are to consider the latter part, wherein we may behold the recompence of their worke, and how God retaileth the inuasion of his people. They soght to destroy Israel, themselues shall be brought to destruction. They drew the sword, themselues are threatned to perish with the sword. That which themselues worke, they are constrained to suffer at the hands of other: so that with the same that they do offend, they are punished.
From hence we learne,Doctrine. The wicked are punished according as they offend. that God oftentimes plagueth men in those things and by those things wherein they haue sinned and offended. God auengeth and punisheth in the same kinde and measure as men prouoke him. We haue a notable example heereof in Adoni-bezek, Iudg. 1, 6, a proud, insolent, and bloody minded man, he is serued as hee serued others, he had the thumbes of his hands, and of his feet cut off, as he had serued the seuenty kings which he tooke in battell. This it is which Samuel saide to Agag one of the Kings of these Amalekites that now we speake of 1 Sam. 15, 33. As thy sword hath made women childlesse, so shall thy mother be childlesse among other women, and so he hewed him in peeces before the Lord. Dauid defiled his neighbours wife, the hand of [Page 1020] God did so follow him, that his owne wiues were defiled by his owne sonne in the sight of all Israel, 2 Sam. 12, 11. We reade how Ahab shed Naboths blood to obtaine his vineyard, which he refused to sel vnto him: but the Prophet was sent vnto him with an heauy message, saying; Thus saith the Lord, In the place where dogges licked the blood of Naboth, shall dogs licke euen thy blood also, 1 Kings 21, 19, 23. and also of Iezabel the worker of all this mischiefe, spake the Lord, saying; The dogs shall eate Iezabel by the wall of Izreel. He slew Naboths children, & his owne sonnes were slaine. He took possession of the vineyard, but he lost his owne kingdome. The wicked man (saith Dauid in the Psalmes) hath made a pit, and digged it for his brother, and is fallen into it himselfe, he prepared a sword to kill his neighbour, and it entred into his owne heart, Psal. 7, 13, 15. So the Prophet speaking of Babel, the ancient enemy of the Church, denounceth this iust retribution of God, Woe to thee that spoilest, and wast not spoiled: and dost wickedly, and they did not wickedly against thee: when thou shalt ceasse to spoile, thou shalt be spoiled, when thou shalt make an end of doing wickedly, they shall do wickedly against thee, Esay 33, 1. And this truth is verified, not onely by these examples, but by continuall experience. The extortioner and cruell dealing man is oftentimes in his posterity eaten out & consumed by the extortioner. Psal. 109, 13. The Gamester making game his delight, and his pleasure his God, is snared in his owne wayes, so that gaming is his ruine. The drunkard many times perisheth in his drunkennesse, and is brought to an vntimely death, sometimes by the immediate hand of God, sometimes by dropsies and other diseases. The vniust and wrongfull dealer hath that which hee deuoured, drawne out of his bowels, and is made by the hand of God to vomit it vp againe The couetous man that ioyneth house to house, & land to land, that heapeth vp liuing and riches by fraud and oppression to his destruction, is made as a spunge, which when it is full, and hath soaked vp what it can, is crushed and wrung out to nothing. The vncleane liuer, and filthy fornicator, hath his strength consumed, his substance wasted, his flesh eaten, and the markes of his beastly vncleannesse set vpon him by the reuenging hand of God, to his perpetuall shame, infamy, reproch, and confusion. The like we might say in all other sinnes, God doth most commonly make euery mans sinne his bane, his poyson, his fall, his woe, his destruction and vtter ruine, verifying that which Salomon speaketh, Prou. 1, 31, and 26, 27. They shall eate the fruite of their owne way, and be filled with their owne deuices: he that digs a pit shall fall therein, and he that rolleth a stone, it returnes vpon him.
The Reasons follow. First, God is a iust Reason 1 God, he is the common Iudge, euen the Iudge of all the world, who hath said, Vengeance is mine, I will repay, and therefore his iustice doth effect it, and bring it to passe. This the Apostle declareth, It is a righteous thing with God to recompence tribulation to them that trouble you, 2. Thess. 1, 6. So the Prophet teacheth, Hab. 1, 13. That he is of pure eyes, and cannot see euill, nor behold wickednesse to allow or approue it.
Secondly, it is most agreeable to the precise Reason 2 rule of equity, that there should be a proportion betweene the sinne and the punishment, that euery one should receiue like for like, and drinke such as he hath brewed. God commandeth it to the Magistrate, as a law in his proceedings,Exod 21, 2 [...] that there should be an eye for an eye, a tooth for a tooth, hand should go for hand, foote for foote, burning for burning, wound for wound, stripe for stripe, and life for life. If God impose this vpon Magistrates, much more will he himselfe do it. He that requireth equity in Iudges and Magistrates, wil much more shew himselfe iust and equal. This is it which the Lord enioyneth touching spirituall Babylon, Reuel. 18, 6, and 16, 5, 6, and 13, 10. Reward her as she rewardeth you, and giue her double according to her works: and in the cup that she hath filled to you, fill her double. &c. So then, whether we consider the iustice of God, or the rule of equity, we see that God punisheth as man sinneth, he rewardeth according to the manner and measure of his offence.
The vses follow to bee considered. Will Ʋse 1 God thus repay and retaile? Then let euery one looke to haue his sinne brought vpon his owne head, and to be rewarded fully, according to his owne works. The equity of this is acknowledged of Iob, chap. 31, 9, 10. If my heart haue beene deceiued by a woman, or if I had laide waite at the doore of my neighbour, let my wife grinde to another, and let other men bow downe vpon her. The like we may say of all other sinnes; looke not to escape the hand of God, but feare to commit sinne being thus punished. Hast thou beene a bloody beast? looke for blood againe. Hast thou bene cruell? Cruelty & extortion shall both wring and waste thee. He that smiteth with the sword, shall perish with the sword: there shall bee iudgement mercilesse, to them that are without mercy. On the other side, in doing good, and exercising loue to others, looke for loue and good from God and man. This made Nehemiah pray to God to remember him in kindnesse, according to all that he had done to his people. Neh. 5, 19. This made the Apostle craue mercy at ye hands of the mercifull God for Onesiphorus, because he shewed mercy vnto him, and refreshed him in his necessity, 2 Tim. chap. 1, verse 16. The widow of Sarepta, sustayning the Prophet, & relieuing him with part of that poore pittance that was left her, receiued an ample recompence, during the time of the famine to her and her sonne, being miraculously sustayned, 1. Kings 17, 14. Obadiah fed an hundred Prophets of the Lord, and hid them in caues from the wrath of Iezabel, the Lord shewed mercy vnto him againe, so that he was the first [Page 1021] that had the Prophet directed vnto him to reueale the remouing of the present iudgment from the land. So then the consideration of this dealing of God against sinners, is a terrour to the vngodly, teaching vs to auoyde sinne, and the dangerous society of sinful men, lest partaking of their sinnes, wee partake also with them in the punishment, Ierem. 51, 6. And likewise serueth as a great comfort to the godly, assuring them to finde the fruit of their loue, and to receiue mercy at his hands, who leaueth not a morsell of bread, and a cup of cold water, giuen in faith out of an heart vnfaigned, vnrewarded.
Secondly, it iustifieth GOD in his actions, Ʋse 2 and proueth that there is no iniquity with our God. This doth Elihu set downe vpon this consideration, Hee will render vnto man according to his worke, and cause euery one to finde according to his way. And certainely, God will not doe wickedly, neither will the Almighty peruert iudgment, Iob 34, 11, 12. So then, the Lord bringeth his iudgements in this manner to passe, that the mouth of the wicked should be compelled to iustify God, and to condemne himselfe, when he receiueth measure for measure, as hee hath done. When Iudah had ouercome Adonibezek, and had cut off the thumbes of his hands and feete, hee did acknowledge it to be iust, and that the hand of God had found him out, and repayed him according to his deserts; for (saith he) Seuenty Kings hauing the thumbes of their hands and feete cut off, gathered bread vnder my table: as I haue done, so GOD hath rewarded mee: so they brought him to Ierusalem, and there hee dyed, Iudg. 1, 7. GOD suffereth them long to escape, and to runne on in their euill actions, but in the end he repayeth them; and rather in their owne kinde, then in another, that it might appeare to be his handy worke, and not a matter that fell out by chance or casualty vpon them, So doth the Church reioyce, that the Lord had done vnto them as they thought and intended to doe vnto the Church.
Ʋse 3 Thirdly, wee are in this respect and consideration, to waite for the performance of this promise, and to looke with faith and patience for the iustice of GOD in recompencing and rewarding the wicked, with the like to fall vpon themselues wherewith they haue plagued his people. Wee see this duty performed by the seruants of GOD in the Prophet Esay before remembred: for hauing declared that the spoyler shall be spoyled, and the destroyer shall be destroyed, they say, O Lord haue mercy vpon vs, wee haue waited for thee: be thou, which wast their arme in the morning, our helpe also in time of trouble, Esay 33, 2. To the same purpose speaketh the Church in the Psalme, O daughter of Babell, worthy to be destroyed, blessed shall hee be that rewardeth thee as thou hast serued vs: blessed shall hee bee that taketh and dasheth thy children against the stones, Psal. 137, 8, 9. Let this duty be practised and performed of euery one of vs: although wee see the wicked proceede and go forward in his wickednesse, as if hee had made a league with death, and a couenant with hell, yet it behooueth vs to possesse our soules with patience: and albeit hee spread himselfe like a greene Bay tree, yet in the end his leaues shall wither, his branches shall bee cut downe, and his root shall rot; GOD will draw him foorth in his good time vnto iudgment, and proportion his plagues and punishment according to his sinnes.
Lastly, this doctrine ought to warne vs to Ʋse 4 take heede that wee abuse not any of Gods blessings, or any of his creatures to any sinne or excesse, seeing GOD hath threatned to turne them to our curse and confusion; so that wherein soeuer hath beene our wickednesse, therein also shall be our woe: our malice shall turne to our owne mischiefe, our vncleannesse shall fall out to be our owne vndoing. This the wiseman teacheth, that because of the whoorish woman, a man is brought to a morsell of bread, and such an one will hunt for the precious life of a man, Pro. 6, 26. So such as delight to follow drunkennes, it turneth to their destructiō, (for ye very creatures grone & trauel as it were in paine to be deliuered from this bondage of corruption, in which they are after a sort holden for a time, and do cry out vnto God for vengeance against them,) according to ye saying of Salomon, Prou. 23, 29, 30. To whom is woe? to whom is sorrow? to whom is strife? to whō is murmuring? to whom are wounds without cause? and to whom is the rednesse of the eyes? Euen to them that tarry long at the wine, to them that goe and seeke mixt wine. Wherefore let vs vse the creatures of God aright, that they may be seruiceable and comfortable vnto vs, and that they may helpe to further and encrease our blessednesse, which they will do if they bee well vsed. This our Sauiour teacheth his Disciples, Math. chap. 13, 16. Blessed are your eyes, for they see; and your eares, for they heare. Euery gift and creature of God that thou abusest, shall further thy condemnation, and bring vppon thy head his iust iudgement. Euery instrument of thy body, and power of thy soule that thou hast abused to sinne, shall encrease thy woe and torment, as appeareth in the example of the rich man.
[Verse 22. And he looked on the Kenites, and said, Strong is thy dwelling place, and put thy nest in the rocke: neuerthelesse, the Kenite shall be spoiled, &c.] In these words going before, we heard of Balaams prophesie against the Amalekites. Heere Moses setteth downe his prophecy against the Kenites; which is the sixt in number, and the third among those that are denounced against the vnbeleeuers and idolatrous nations. Concerning the Kenites, wee haue spoken sufficiently before, which were the posterity of Iethro, the father in law of [Page 1022] Moses, and these dwelled among the Amalekites, before they departed from them, as appeareth, 1. Sam. 15, 16, so that they obtained mercy, and were not destroyed, because they shewed mercy vnto the children of Israel, when they came vp from Egypt. The scope of this prophecie is to declare, that howsoeuer these Kenites thought they dwelled safely, and had their seat as it were a nest made in a strong rocke, that might be assaulted, but not subdued; besieged, but not ouercome; yet, when they promised to themselues the surest peace, and greatest security, destruction should come suddainly like a whirlewinde, and carry them away.Doctrine. The iudgments of God many times come suddenly. From hence we learne, that the iudgments of GOD vpon secure and sinfull persons, doe many times come suddainly. Howsoeuer the Lord bee a God of patience, and beareth with the vessels of wrath, appointed to destruction, yet when men think themselues free and farre from all danger, iudgement lighteth on them, encreased by the speedinesse of the execution. This wee see in sundry examples of Gods proceedings against the vngodly. The Egyptians that pursued after the Israelites to the midst of the sea, were suddenly drowned, the waters couered them, their chariots failed them, the Lord fought against them, Exod. 14, 26. Whiles Balteshazzar made his feasts, dranke wine in all excesse, and praised his gods of gold and siluer, at the same houre appeared fingers of a mans hand, writing on the plaster of the wall, foretelling his finall confusion, which immediatly after followed, Dan. 5, 5, 30. When Pharaoh refused to let the people go, as God commanded and Moses required of him, & had bin scourged by many plagues, he, his Princes, his people, and whole land; yet they hardened their hearts, and walked stubburnly against him: suddainly at midnight the Lord smote all the first borne in the land of Egypt, from the first borne of Pharaoh that sate on his throne, vnto the first borne of the captiue that was in prison, & all the first borne of beasts, Exod. 12, 29. Thus Christ describeth his second comming, that it shall be suddaine, speedy, and at vnawares, Math. 24, 37. So in Lots time, They were giuen to lust of the flesh, to pride of life, to fulnesse of bread, to abundance of idlenesse to contempt of the poore; Ezek. 16, 49: these were the chiefe and capitall sinnes of the Sodomites, others followed and accompanied them, and behold suddainly, the Lord rained downe fire and brimstone from heauen, which was their portion, and consumed them, Gen. 19, 24. Such shall the comming of Christ to iudgment be, when men say, peace, peace; safety, safety, and thinke not of any danger, suddaine destruction shall come vpon them as a thiefe in the night, &c. 1. Thess. 5, 2, 3.
Reason 1 The reasons for further confirmation of this truth do follow. For first, God is the mighty Iehouah, that knoweth all the wayes and workes of his enemies, which labour in the fire, and conspire in vaine against God & his people. Howsoeuer the vngodly think him to be weake and to want strength, or to bee farre from them, & not to see their dealings, yet by wofull experience they shall finde the power of his hand. This is the reason vrged by Moses in his song, declaring that they sanke as a stone, and were consumed as stubble; hee giueth this reason, The Lord is a man of warre, his Name is Iehouah, Exod. 15, 3. The world hath had many worthies & men of warre excelling in might, & glorious in victories; but the Lord passeth them all, whose Name is eternall, and almighty, able to execute all his iudgments at his owne pleasure. His power is not limited & stinted: there is no power on earth, but that which is receiued of him, who bringeth all his purposes to passe, and his counsels take effect.
Secondly, the vngodly are of a dead heart, Reason 2 and despise the warning giuen vnto them of God: they haue no desire or affection to any thing but the pleasures and profits of this life. This is the reason, why the flood was brought vpon the old world, and wherefore destruction shal come vpon this old world at the comming of Christ, because albeit they were warned by the preaching of Noah, yet they were drowned in the delights of the flesh, and neuer turned to the Lord till the flood came, Mat. 24. Deadnesse of heart, & contempt of the word are feareful sinnes in the former age, & in these times wherein we liue. Such men make but a mocke in their hearts of all that God promiseth or threatneth, saying to themselues, where is the promise of his comming? 2, Pet. 3: and thereupon oppresse their brethren, & rage against God and his people, vse outragious & leud dealings, follow euery motion of sin, & breake out into all enormities.
Thes vses are in the next place to be handled. Vse 1 First, we may truely conclude, that they are blessed that thinke of the day of their reckoning, and of the time of the account that they must giue of their stewardship, and so prepare their garments, that they be not found naked. Wee see how men in danger, as in a fire comming in the silence of the night, are glad to catch any thing to couer and hide themselues: so must wee be clothed with Christ, and put on his righteousnesse. There fore our Sauiour Christ saith, Who is a faithfull steward and wise, whom the master shall make ruler ouer his houshold? Math. 24, 44, 46. And to the same purpose hee speaketh in the Reuelation of Iohn, Reuel. 16, 15. There is no way for the vngodly to escape. When a thiefe, hauing a purpose to doe a mischiefe, commeth vpon an house in the night when all be asleep, and so taketh them vnprepared and vnprofitable, being in bed and destitute of all helpe, they cannot escape or shift themselues out of the way. There can be no preuenting of this fearefull and suddaine destruction, by foreseeing the appointed time, and by determining of the season before-hand, so as wee may liue as we list vntill that time: For as the [Page 1023] lightning commeth out of the East, and is seene into the West, so shall also the comming of the Sonne of man be, Math. 2 [...], 27. So then, wee may see the blessed estate and condition of all such as wisely consider the suddain comming of Gods iudgments, and the falling of men into them as a bird into a snare, being thereby made circumspect and wise, to preuent a mischiefe before they fall into it. On the other side, wee may conclude, the cursed and wretched estate of all vngodly and wicked men, they are suddainly taken as in a net, and horribly consumed. They fall into the pit, before they dreamed of any danger. They feele their owne misery to be without redemption, before they would see it to preuent it. Happy are they that see the plague comming, and doe auoyde it.
Vse 2 Secondly, it is our duty to awake out of sinne, & to be watchfull ouer our own soules; we must not sleepe in sinne, nor giue our selues to security, but be careful and circumspect that wee be not suddainly ouertaken. Wee ought alwayes to be occupied in the workes of godlinesse, and in the duties of our calling, to performe them as in the sight of God; to the end, that being alwayes ready, wee should not feare his comming. This is the charge that Christ giueth vs, to be alwayes ready, M [...]th. 24, 44. Luke 12, 35. To this purpose doth he giue this exhortation, that seeing wee know not when the Sonne of man will come, whether at euen or midnight, at the cocke crowing, or in the dawning, we should carefully watch, & pray continually; Mar. 13, 35, 36, 37. Luke 21, 36. And ye which Christ speaketh of the end of the world, must be considered of vs touching the end ofour own daies, and must teach vs so to number vp our times, that we may apply our hearts vnto wisedome, that wee should haue our loynes girt, and as it were our staues in our hands, that euery houre we may looke for our Lords comming. The Lord would haue vs know his first comming, because the knowledge thereof was profitable and necessary, and therefore he reproueth the Iewes, that they knew not the time of their visitation, Luke 19, 45. But his second comming he hath hid from vs, as vnnecessary ad vnprofitable; nay, as dangerous and hurtful vnto vs, lest we should say with the euill seruant: My master doth deferre his comming, and thereupon begin to smite our fellow-seruants, and to eate and drinke with the drunken: whereas the Master of that seruant will come in a day when hee thinketh not, and at an houre when hee is not ware of, and will cut him off, and giue him a portion with the vnbeleeuers, The seruant that knoweth his Masters will, and prepareth not himselfe, neyther doth according to his will, Vse 3 shall be beaten with many stripes.
Lastly, albeit he be patient, let vs not put off from day to day the time of our repentance. It is the exhortation of Christ to the Church at Sardis, Remember how thou hast receiued and heard, hold fast, & repent, & Reu. 3, 3. The Prophet denounceth a grieuous woe to all them that put away the euill day,Amos 6, 3. that continue still in their wickednesse, and think that Gods plagues are not at hand. This is the mother of many euils, when a man neuer considereth of the day of his death and dissolution, and that the day of his appearing is neere, and the time of his answering at hand; he regardeth not what iniuries he offereth, hee committeth many grieuous sinnes. So then, the consideration of the suddainnesse of Gods iudgements affoordeth a notable vse against the drowzie security and prophanenesse of those that mocke and dally with repentance, as if it might bee obtayned at their owne pleasure. These men thinke it a vaine thing to trouble themselues that way, vntill they bee ready to dye, and do lye at the very last gaspe. These men regard not how they liue, so they may haue time to call for pardon, and to cry, Lord haue mercy vpon me. But vnderstand (O yee foolish men,) that not eue [...]y one that saith, Lord, Lord shall enter into the kingdome of heauen, but he that doth the wil of our Father which is in heauen, Math. 7, 21.
The iudgements of GOD are threatned to come vpon thee as a thiefe, and to sweepe thee away suddenly, thou knowest not whether thou shalt haue an hour or moment giuen thee to repent. Thou mayest be smitten with sudden death. When thou risest out of thy bed, thou knowest not whether thou shalt lye downe againe. When thou lyest down in thy bed, thou knowest not what may happen vnto thee before it be day. Let God be in our first thoughts in the morning; let him bee in our last thoughts in the euening. Let vs remember him rising and lying downe. Let vs call our selues to an account of our doings euery day, what euil we haue done, what good we haue left vndone. Let vs continually commend our selues, our soules, our bodyes, our goods, our brethren into Gods hands (as a most faithfull keeper) by earnest and faithfull prayer; and not goe into our beds, as the dog into his kennell, or the swine into his stye, or the Oxe vnto his stall. Boast not of to morrow, for thou knowest not what a day may bring forth, Pro. 27, 1. Thy self may be dead, thy house fired, thy goods spoiled, thy Children destroyed, and a thousand miseries bee multiplied vpon thee. And if thy daies be prolonged, the longer thou continuest in sin, the harder thou shalt finde it to repent. Thy heart is more hardned by custome & continuance. An olde ruinous house, the longer it is let run, the more labour, time, and charges it will require in reedifying and repayring. An olde disease is more hardly cured. The deeper a nayle is driuen with the hammer, & the more blowes are giuen it, the harder it is to plucke out againe. He that will not be fit to day, shall finde himselfe lesse fit to morrow, & his heart euery day lesse inclined then other to turne to [Page 1024] God, and more and more hardened. Wherefore let vs while it is called to day, repent and be reconciled to God, that when his iudgements come sodainely, ye destroyer may passe ouer vs, and we remaine safe vnder the shaddow of the Almighty.
23 Againe, he vttered his Parable, and saide; Alasse, who shall liue when God doth this?
24 The Ships also shall come from the Coasts of Chittim, and subdue Ashur, and shall subdue Eber, and he also shall come to destruction.
25 Then Balaam rose vp, and went, and returned to his place: and Balak also went his way.
Hitherto of the speciall Prophesies belonging to seuerall people, both to the beleeuing Iewes, and vnbeleeuing Gentiles: for he hath spoken of the Israelites, Moabites, Edomites, Amalekites, and Kenites. Now wee come to the last of his Prophesies,The seuenth Prophesie of Balaam. appertaining ioyntly and generally to many people: wherein we must consider three things; First, the entrance into it: Secondly, the Prophesie it selfe: Thirdly, the conclusion of the history. The entrance into it, is not set downe simply and nakedly, but is garnished with an effectuall and rhetoricall exclamation, as it were with an earnest admiration of the greatnesse and horror therof, Alasse! who shall liue when God doth this? As if he should say, O how great and greeuous shall those calamities be? The which, albeit none of vs that are now aliue, shall liue to see or feele, yet they shall most certainly come to passe, and woe vnto them vpon whom they shall fall. The Prophesie it selfe followeth, setting downe exceeding iudgements of God against great kingdomes and Monarchies of the Assyrians and Grecians. The former iudgments were against particular Nations: these are against whole Empyres. And first of all, whereas the Chaldeans vnder Nimrod, and the Assyrians vnder Ninus, vsurped dominion ouer whole Countries & Kingdomes: he sheweth, that in processe of time, ships should come from the shore of Chittim, that is, the Nauy of the Grecians, and the army of the Seleucians, which should subdue both the Hebrewes and the Assyrians. By Chittim, in this place, he meaneth Cilicia, which descended of Kittim, one of the posterity of Iauan, of whom wee reade in the booke of Genesis, chap. 10, verse 4.Esay 23, 1. Ier. 23, 10. For Alexander the Great, setting out a fleet rigged and furnished, especially by them of Cyprus, (which is now seuered from the continent of Cilicia) and after him the posterity of Seleucus Nicanor, wasted Assyria, Iudea, Palestina, and all Syria, with perpetuall inrodes and incursions which they made into them, and in the ende subiected them all to themselues.
True it is, Alexander did rather prosecute his warres by Land seruice, then by Sea: yet whē the Embassadours of Tyre, Eze. 28, 2, (an Island situate in the sea) had giuen him a mock trusting in the fortification of the place,Q urt [...]. gest. [...] lib. 4. despising his land power, refusing to suffer him to enter into their City, and esteeming themselues woorthy rather to ioyne with him as friends and confederates, then to become h [...]s subiects and vastalles; he was constrained before he could do any thing against them, to send for his shippes from Cyprus, whereby he preuailed more against the Tyrians, then by the Peres and Moles that he builded, as Q [...]intus Curtius at large relateth in the fourth book of the noble acts of Alexander. This is it which Balaam spake of in this place. The Assyrians were vanquished by Alexander, the Hebrews which came of Eber were oppressed and vexed by the posterity of Seleucus descending from Alexander, Gen. 10, 21. & 11, 15. & 14, 13.
Likewise when the Grecians had ruled their time, and had proudly borne themselues as conquerors of the world, arising of small beginnings, they also perished after a litle time, as Balaam heere pronounced long before the euent thereof came,Dan 2.34 and as Daniel afterwardes prophesied immediately before the accomplishment thereof, which was effected and brought to passe by the power and puissance of the Romanes, which serued them as they before had serued others, and tooke the Empire and Monarchy from them as they had taken it from others. Thus we see how al earthly things, euen the mightiest Estates, & greatest Dominions of largest circuite, are subiect to their times and seasons of reuolution;G [...]i [...]. [...]t, [...] lib 2. so that in mortall felicities, there can bee no assurance nor perpetuity. For as it is an infallible property belonging to all humane things, changing with that swift and violent returne whereby they did rise to their exaltation and fulnes: so these great Princes & Potentates, these Kingdomes and Empires rising with their felicity into humors of pride and security, and forgetting in their greatnes the great God of heauen and earth that did set them vp and shewed that hee was able to throw them downe (as appeareth most euidently in Alexander, who would bee called the sonne of Iupiter, and was content to suffer them to fall downe flat vpon the ground & worship him:) these I say, saw the declination of their prosperity and great triumphs, thereby shewing themselues more happy to get glory, then able to keepe it. We see therefore in these examples, that all Monarchies haue their periods and points of continuance, as it were the center to which they tend, and in which after sundry mutations and alterations they fully are accomplished.
Thus much of the Prophesies both speciall and generall: Now, in the last Verse, Moses hand [...]th the euent both of these Prophesies, and generally of the vvhole Historie; [Page 1025] Balaam, rose vp, departed and returned, that is; he went his way with a purpose and intent to returne vnto the place from whence he came, but he stayed among the Midianites, either to expect the issue and fruite of his counsell (among whom also he was slaine, [...] 31.8. as appeareth after in this booke) or being hyred of them to doe some other exploite.
Thus Balaam the sorcerer is defeated, the superstitious King is disappointed, the people of GOD are eased of a deadly enemy; and lastly, the exceeding mercy of GOD is commended to the Church, ouerturning the practices of them, making good the words of his owne mouth, and causing the inuentions of his enemies to vanish into smoake, according to the saying of Moses, Deuter. 23, 5. They hyred Balaam to curse thee, neuerthelesse the Lord thy God would not hearken vnto him, but turned the curse to a blessing vnto thee, because the Lord thy God loued thee. And the Prophet Micaiah calleth vpon the people, to consider this kindnesse of GOD toward them, chap. 6, verse 5: O my people, remember what Balak King of Moab had deuised, and what Balaam the sonne of Beor answered him, that ye may know the righteousnesse of the Lord. Wee haue heard what great preparations were made, what charges the King defrayed to bring his purpose to passe, and yet preuaileth nothing against the Israelites; his onely refuge was patience, a cold comfort to rest in: his onely reuenge was complaint, a weake weapon to fight withall. Wee haue heard of Balaams comming to curse the people, of his diuinations, sacrifices and prophecies: his chiefest wages was the Kings wrath, a cold contentment; his highest honour whereto he was aduanced, was to take his heeles and be gone, a poore preferment. Thus much of the order obserued in these words.
Touching the doctrines that arise from this diuision, wee haue already handled at large such as are heere offered to our considerations. When Balaam speaking of great afflictions that shall fall vpon sundry places and people, sayth, That GOD shall doe this: chapter 21, verse 6. he teacheth that GOD is author of all chastenings and punishments, there is no euill in the city which hee hath not done. Besides, hee declareth that GOD rayseth vp one euill man to scourge another, chapter 21, verse 25. Lastly, hee setteth downe the manner of Gods punishments to be proportionable and answerable to the offences and dealing of men, chapter 24, verse 20. GOD punisheth in the same kinde as man sinneth. They that tooke away the Empire from others, haue the Empire taken from themselues. GOD dealt with them as they had dealt with others, and caused them to perish with the sword, that drew the sword vpon others. Now, let vs proceede to the handling of other doctrines, which may be gathered from hence.
Verse 14. [The shippes also shall come from the coastes of Chittim and subdue Ashur, and shall subdue Eber, and he also shall come to destruction.] In these words, as we haue declared in setting downe the method and meaning of them, Balaam prophesieth of the rising and falling of great Princes and Empires. They had their heads lifted vpon high, and were aduanced vnto the greatest honour, but suddainly they came tumbling downe, and all their glory lay in the dust, From hence we learne,Doctrine. Such as are in greatest place of honour, many times fall suddainly. that great men, & mighty Princes sometimes in greatest honour, suddainly decay & come to nothing, they are in a moment cast downe, and left destitute when they little thinke of it, and come to great extremity. This we see verified often in fighting great battels, such as not long afore were in great pompe, in the middest of souldiers, men of might and great command, hauing strong armies, and many chariots, are suddenly brought low into great misery, flye for their liues, and are glad of a poore harbor to saue their liues, as we see in Sisera, in Saneherib, and sundry others, Iudg. 4, 16. Behold this in proud Haman, he gloried in his fauour with the people, in his greatnes with the King, in his grace with the Queene, who had none to the feast but the King and him: he repined, and was euen consumed with enuie, to see one looke vpon him, and not doe reuerence vnto him: but on the suddaine, he lost both honour and life, and was hanged himselfe on the gibbet which hee had set vp for Mordecai, that spake good for the King, Ester 7, 10. This wee see in Agag king of the Amalekites, he flourished in his kingdome, and his people liued securely in their cities, but Saul came suddainly vpon them, slew the people, and tooke the King aliue. And when he thought the danger gone, he said merrily and pleasantly, Truely the bitternesse of death is passed; then did Samuel hew him in pieces before the Lord in Gilgal, 1. Sam. 15, 32. This likewise appeareth in Nebuchadnezzar, whom Daniel compareth vnto a great and strong tree, the height thereof reached vp vnto heauen, the sight thereof to the ends of the earth; the boughs thereof were faire, and the fruit thereof much, it made a shadow vnder it for the beasts of the field, and the fowles of the heauen dwelt in the boughes thereof and all flesh fed of it, Dan. 4, 18.19, who as he walked in the royall palace of Babel, and gloried in the worke of his own hand, saying; Is not this great Babel that I haue built? &c. while the word was in the kings mouth, this voyce came downe from heauen, Thy kingdome is departed from thee: So they droue him from men, they turned him out of his kingom, they made him eat grasse as oxen, & his body was wet with the dew of heauen. This sudden alteration in a moment somtimes befalleth the faithfull seruants of God. Dauid was made a great man in Israel, beloued of the Princes, honored of the King, aduanced to be his sonne in law, of whom they sang by course [Page 1026] in their play, and said, Saul hath slaine his thousand, and Dauid his ten thousand, 1. Sam. 18, 7. but on [...] suddaine hee was in exile among the wilde goates, and constrained to put his life in hazard in a strange countrey. So Iob was one of the greatest and richest men in all the East, who in the turning of an hand became one of the lowest and poorest; so that they mocked and derided him,Iob 30.1. whose fathers hee refused to set with the dogges of his flockes; that is, with the meanest of his house.
Reason 1 Neither can wee much maruaile at this change of the place and estates of the sonnes of men, confirmed vnto vs by all experience in the examples of Pharaoh, Achitophel, Saul, Sifera, Saneherib, Herod, and of infinite others in the acts and monuments of the Church; seeing this falleth not out by chance or fortune, but it is the Lords doing, and the worke of his right hand. This is the reason that Iob expresseth, Now I am their song, I am their common talke, they abhorre me, and flie farre from me, and spare not to spit in my face, because that GOD hath loosed my cord, and humbled me, Iob 30, 9, 10. This Hannah in her song toucheth, 1. Sam. 2, 7.8. Where we see the Lord lifteth vp, hee pulleth and putteth downe according to his owne wil and pleasure, who maketh the highest tyde to haue the lowest ebbe.
Reason 2 Secondly, as he worketh his owne will, so hee will humble and abase the sonnes of men to make them know themselues. Wee thinke our selues great men, wee will ascend aboue the height of the clouds, and exalt our selues aboue the starres, wee lift vp our hearts aboue our brethren, and will be like the most High: so that God is constrained to bring vs downe to the graue, & lay our honor in the dust, yt we may know we are but men, whose life is but vanity & vexation of spirit. We should neuer be humble and lowly in our owne eyes, vnlesse we saw how God casteth downe the mighty from their seates, scattereth the proud in the imagination of their hearts, and sendeth the rich away empty, Luke 1, 52, 53.
Vse 1 The vses follow to be obserued. First, from hence consider and confesse the difference betweene earthly and heauenly honour, between the honour of men, and that which is of God. Earthly honour when it is at the highest can giue no assurance of continuance, nor minister peace of conscience, nor satisfie with the benefite of contentment, because it endureth but for a season; but the honour which we shall enioy after this life with God, is like himselfe. Hee is vnchangeable and without shadow of turning, hee is constant and euer like himselfe: so is the honor and glory which he hath reserued for vs, It is laide vp as a treasure in heauen, where neither the moth nor canker corrupteth, and where theeues neither dig through nor steale, Math. 6, 20. We see what the fauor and friendship of men is, wee see what the highest preferment is that men can attaine vnto: both they and their aduancement fall as the Sommer fruite, and their place knoweth them no more. But the honour which wee shall finde in heauen, and enioy with the glorious Saints of God in the heauenly habitations, lasteth for euer, and there shall be no end thereof. What foolishmen are we therefore, and more then foolish, that so much admire the vaine glory of the earth, and haue our eyes dazled with the deceitfull beauty of the dignities of this world, and doe not consider the stablenesse of that glory reserued for vs, which time shall not consume, nor the enemy abolish? Hence it is that the Apostle Iohn saith, Loue not the world, neither the things that are in the world: if any man loue the world, the loue of the Father is not in him: and the world passeth away with the lust thereof: but he that fulfilleth the will of God abideth euer, 1. Iohn 2, 15, 17. All earthly things last and endure but for a season, men are mortal, riches are vncertaine, fauour is vanity, honour is changeable, treasures are transitory, pleasures are mutable, profites are corruptible, friends are fading, and oftentimes turne to be enemies: onely, the treasures of heauen, the fauour of God, the pleasures of eternall glory, the riches of the world to come are immortall, and neuer decay. For all flesh is as grasse, & all the glory of man as the flower of the field the grasse withereth, & the flower fadeth, but the word of the Lord endureth for euer, 1. Pet. 1, 24 Thus we see, that there is as great difference betweene earthly and heauenly honour, as is betweene heauen and earth.
Secondly, we must learne to vse this world Vse 2 as though wee vsed it not, and make it as the hand to helpe vs, and further vs toward the kingdome of heauen. The hand is made to serue vs, and not wee to serue it. Wee must learne to place the world vnder vs, not aboue vs: we must make it seruant to vs, not Lord ouer vs; we must teach it to obey, not suffer it to rule ouer vs; as the Church is described to be cloathed with the Sunne, but hauing the Moone vnder her feete, Reuel. 12. For, seeing humane things are transitory, mutable, and changeable, it standeth vs vpon to haue our conuersation in the heauens, and to cast the eyes of our mindes toward the estate of glory, and the eternall happinesse prepared for vs. A pilgrim in a strange land, hath alwayes his eyes toward his iourneyes end, & is greatly grieued when he wandereth out of his way. Wee are pilgrims in this world, and are farre from home, so that our hearts should be fully and wholly set on euerlasting life, and bee grieued when wee are hindered from the straight way.
This is the exhortation of the Apostle to the Corinthians, 1. Cor. 7, 29. Many follow it with all greedinesse, albeit it be full of vanity. But if we esteeme of heauen, or regard the saluation of our soules, wee ought to be little affected to the things of this life, neuer setting our hearts vpon them, but desiring to dwell in that house where wee shall abide for euer. [Page 1027] Many there are that liue long in this life, and haue beene many dayes vpon the face of the earth, who neuer thinke of the kingdome of heauen, nor dreame of another world, nor meditate of the life to come, vntill they lye at the last gaspe, and are going the way of all flesh: which is a most wofull and miserable thing to consider. Let vs not suffer Sathan thus to circumuent vs, and this present world to abuse and bewitch vs: the deuill is a deceiuer, the world is but a shadow, and hath no true and enduring substance in it. Abraham the father of the faithfull, is commended by the Spirit of God, who being called of God, willingly obeyed to goe into the place which afterward hee should receiue for an inheritance,Heb. 11, 8. so that he departed from his kindred & fathers house, not knowing whither he went; and by faith he abode in the land of Canaan, as in a strange countrey, and as one that dwelt in tents. A naturall man would thinke hee had made a simple change, and be ready to condemne him for a foole; but the Scripture giueth this reason, as the cause that mooued him, (to wit,) euerlasting life; for hee looked for a city, hauing a foundation, whose builder and maker is God. In comparison heereof, let vs make little account of this transitory life, or of any the vaine profits, pleasures, or honours, that may be found in it.
Lastly, let it not grieue vs to see euil men Vse 3 exalted and set aloft: they hold their possessions and honour with the greatest vncertainty that can bee in their life time, and when they are taken from hence, they can carry nothing with them of all that they possesse. They are oftentimes depriued suddainly of all things they desire and doe most of all delight in. Sometimes they are taken away from their goods; sometimes their goods are taken away from them: and sometimes, albeit neyther they be taken from their goods, nor their goods taken from them, yet God in his iustice depriueth them of the comfortable vse of them, while they doe enioy the possession of them. This is the vse that the Prophet Dauid toucheth, Psalme 49, 5.16, declaring the vanity and vncertainty of mortall things, and the suddaine fall of all flesh, he addet [...]: Wherefore should I feare in the euill dayes, when iniquitie shal compasse me about as at mine heeles? Be not thou afraid when one is made rich, and when the glory of his house is encreased; for he shall take nothing away when he dyeth, neither shall his pompe descend after him. We haue knowne many by our own obseruation gone on a suddaine, that looked not for any change. Wee haue seene them set on high, and suddainly they haue come to nothing. Who is ignorant that great trees grow til they be great, [...] c [...]t de [...]. Alex. [...], 7. and then be plucked vp from the root in a moment? It is a foolish thing for a man to climbe aloft, and not consider that the higher he climbeth, the greater is his fall: to couet the fruite, & not consider the height of the tree whereon it groweth: wee must take heede, least while wee labour to attaine vnto the top, we fall downe with the boughes that we doe embrace. All things are here turned and tossed with vncertainties, and nothing continueth in one stay or state. There is nothing so sure that is not in danger of his inferiour. The Lyon hath beene sometimes the food of small beasts: and the rust doth consume the iron. Let vs therefore like and looke after better things that doe continue: earthly things, although we haue them in greatest abundance, cannot saue vs in the day of danger: let vs not trust in them whose helpe is in vaine.
[Verse 25. Then Balaam rose vp, and went, and returned to his place.] Heere is briefly the conclusion set downe, as the euent and issue of all the deuices and purposes of Balak and Balaam; they rose vp and went their way, without doing any thing that they intended. And first touching Balaam, we haue often noted, that the marke which hee aymed at, was his wages: yet see heere, how coueting an euill couetousnes, and thirsting after money, which he made his god, he is deceiued, & loseth his wages; yea, and his life too at length, as appeareth afterward in this Booke.Num 31, 8. Doctrine. Such as couet after an euill couetousnes are oftentimes deceiued.
Heereby we learne for our instruction, that they which gape after vnlawfull gaine, and the deceitful wages of wickednesse, are oftentimes deceiued of that which they looke for, and finde (contrary to their expectation) losse instead of gaine, and hinderance in stead of aduantage. This is confirmed vnto vs by sundry examples in the word of God. Looke vppon the example of Achan, recorded in the booke of Ioshua he thought to enrich himselfe by the wedge of gold, and the Babylonish garment which he had purloyned, contrary to the commandment of God, who would haue all those destroyed, not conuerted to the priuate profit of any; but it fell out to his owne destruction and the destruction of those that belonged vnto him, Iosh, 7, 25, The like iudgment came vpon Gehazi, he turned after Naaman, and tooke of him a bribe to enrich himselfe; but the leprosie of Naaman did cleaue vnto him, so that his losse was greater then his gaines, 2. King. 5.27, Ahab rose vp and tooke possession of Naboths vineyard, which lay commodiously for him; but withall hee purchased the wrath of God, the destruction of his person, the ruine of his house, the losse of his kingdome, the vndooing of all his posterity, 1. King. 21, 16. Iudas betrayed his Master,Mat. 26, & 27 and sold him for thirty pence, he was carried after his couetousnesse, and shed innocent blood, euen the blood of the immaculate Lambe of GOD; but how he was enriched hereby, the Euangelist declareth; when he saw that Christ was condemned, he repented himselfe, and brought againe the thirty peeces of siluer to the high-Priests and Elders, saying, I haue sinned, betraying the innocent blood. Hereunto [Page 1028] accordeth Salomon in his Prouerbs, who saith; Hee that is greedy of gaine, troubleth his owne house, but hee that hateth gifts, shall liue, Prou. 15, 16. Where he teacheth, that such as increase their riches by hooke and by crooke, they care not how, or gaine by wrongfull meanes, are the causes and occasions of many euils in their estate and family. This appeareth also by that which was spoken to the rich man in the Gospel, Luke 12.20. Thou foole, this night shall they take away thy soule from thee, and then whose shall all these be that thou hast gathered together? All which places of Scripture serue directly to prooue, that such as are giuen to vnlawfull gaine, and get the goods of this life wrongfully, are oftentimes deceiued of their hope and expectation: which made the Apostle Iude, speaking of the matter that now wee haue in hand, to call the hire that Balaam sought after, The deceitfull wages of Balaam, Iude 11.
Reason 1 The reasons may easily be discerned of vs, if we consider that GOD would haue his wisedome and iustice to appeare in crossing their carking and caring for these transitory things. This wee see in all the examples before alledged, of Achan, Iudas, of Gehazi, Ahab, and of the rich man. For God knoweth to deliuer the godly out of tentation, and to reserue the vniust vnto the day of iudgment vnder punishment, 2. Pet. 2.9. How can it bee therefore, that such as fill their houses with the riches of iniquity, and with the spoyles of the righteous should prosper, and bring a blessing with them, when as God (which is the God of all righteousnesse and trueth) shall set himselfe against them, & root out the things which they haue wrongfully gotten?
Reason 2 Secondly, euery sinne is deceitfull, and profiteth nothing, whatsoeuer shew of profit and commodity it make. This is set forth vnto vs in the booke of Iob, I haue seene the foolish well rooted, and suddainly I cursed his habitation: his children shall be farre from saluation, and they shall be destroyed in the gate, and none shall deliuer them, Iob 5, 3, 4. All sinne to the naturall man is sweet and pleasant, he findeth it sweet to his taste; but it is as sweet meate that hath poyson mingled and tempered with it, Iob 20, 12, 13. And as poyson, though it be sweet in the mouth, bringeth death and destruction with it when it entreth into the body: so it is with sinne; it delighteth in the committing, but it biteth at the latter ending: for God turneth it to destruction. Therfore the Apostle saith, we should take heed wee be not seduced and deceiued through the deceitfulnesse of sinne.
Vse 1 The vses are to be thought vpon, that wee may apply the doctrine to our selues. First, we see heere the common Prouerbe truely verified, that couetousnes bringeth nothing home. So may it be said of all other sinnes, of prophanenesse, of contempt of the word, of abusing the Name of God and his Sabboths, of vncleannesse, of whoredome, of drunkennesse, and of all sinfull pleasures whatsoeuer, which naturall men make their happinesse and felicity; they may delight for a time, and please the carnall desires of naturall men, but they bring an heauy account and reckning in the end. So then, we may say to all the men of this world, whose portion is in this life, as Abner said in one case, Knowest thou not that it will be bitternes in the latter end? 2. Sam. 2, 26. We heard how Naboths vineyard was an eyesore to Ahab, and made him enter into vngodly courses and bloody practices, he destroyed Naboth and his children, hee seemed to haue made his title strong, & secured his estate: but what broght it in the end? the vtter ruine of his whole house. Euery man can say readily, when a man groweth prodigall and spendeth excessiuely, and holdeth a right course, and taketh the ready way to bring all to nought, and fall into decay; Hee is at the doore to be blowne out. But if he be streight and hold fast, if hee get carefully, and labour by all meanes by right or wrong, to encrease in wealth; hee taketh this to be the pathway to thriftinesse, and the next course to grow in riches; & carnall men, (that see nothing but with fleshly eyes) are of the same iudgment. This is the common opinion, but it is false and wrongfull. For all such as giue themselues to fraud and oppression, that ca [...]e not how they store their houses with abundance, and thereby thinke that neyther they nor their posterities shall want, doe exceedingly deceiue themselues, and offer the greatest wrong to their children that can be. Such (as wee heard out of Salomon) trouble their owne houses, and are the greatest enemies to those they with the greatest good vnto. To this purpose hee speaketh in another place, The treasures of wickednesse profit nothing, but righteousnesse deliuereth from death, Prou. 10.2. This the Prophet setteth downe, Their houses with their lands and wiues shall be turned vnto strangers, for I will stretch out mine hand vpon the inhabitants of the land, saith the Lord: for from the least of them, euen vnto the greatest of them, euery one is giuen vnto couetousnesse, and from the Prophet euen vnto the Priest they all deale falsely, Ier. 6, 11, 12, 13. And in another place, Woe vnto him that buildeth his house by vnrighteousnesse, and his chambers without equity, &c. Ier. 22, 13. Iehoiakim is threatned, because his eyes and his heart were onely vpon couetousnesse, to bee cast out without lamentation, and to be buried as an asse is buried, euen to be drawne without the gates of Hierusalem. To this purpose commeth the sentence of Salomon, recorded in the three and twenty chapter of the Prouerbes, verses 4, & 5, Trauaile not too much to be rich, but cease from thy wisedome: wilt thou cast thine eyes vpon it which is nothing? for riches taketh her to her wings, and flyeth into the heauen. Thus hee sheweth the vanity & vnprofitablenesse of riches, & that we should not trauell to hoord vp heapes thereof to our own confusion, as many worldly minded men doe,
Vse 2 Secondly, it is our duty to walke plainly and sincerely, to be true Israelites indeede, in whom is no guile: so we haue hope of sound comfort in the workes of our hands that we shall take vpon vs, whatsoeuer the successe be. This is it which Solomon teacheth, Prou. 10, 9. He that walketh vprightly, walketh boldly. but he that peruerteth his wayes shall be knowne. It is a gracious thing for a man alwayes to haue a good cause, and a good conscience. Such a one feareth none euill, but assureth himselfe of the protection of the Lord. But such as commit wickednesse without care or conscience shalbe troubled with inward feares, and chastened with outward punishments. All men desire to auoyde perils and dangers, to liue safely, and without feare of euill; but all men doe not take the right course, nor vse the right meanes to attaine their end. None think themselues in greater safety, then such as giue themselues to craft and deceitfull dealing, to filthinesse and vncleannesse, to hypocrisie and dissimulation, and to all excesse of wickednesse. But these men wander wide out of the way, and know not the place where safety dwelleth. For none are further from safety and security then these are who when they shall say, Peace and safety, 1 Thess 5, 3. then shall come vpon them suddaine destruction. Looke vpon the examples of the old world drowned with the floud, of Sodom consumed with fire, of Dathan and Abiram couered and swallowed with the earth, of Herod smitten of the Angel, and sundry other wicked persons, who haue felt the truth of this; whose steppes if we follow, we must look to their ends. It is he that feareth God, and walketh vprightly, that is bold as a Lyon, and goeth safely in his wayes: hee hath this comfort, which the other want, that God will keep and defend him, that he will be his protectour and deliuerer: and therefore in all assurance is able to say, Though I should walke through the valley of the shadow of death, I will feare none euill, Psal. 2 3, 4, & 27, 1, & 50, 15. Againe, the Lord is my light and my saluation, whom shall I feare? The Lord is the strength of my life, of whom shall I be afraid? for they know the infallible promise, Call vpon me in the day of trouble, and I will deliuer thee. This serueth to reprooue all such, as giue or receiue deceitful wages, with a supposed assurance of good successe, when that which they goe about, is against GOD and the rule of righteousnesse. Thus the high-Priests dealt with Iudas, they gaue, and hee tooke money, to betray into the hands of sinners the Lord of life: but the curse of God fell vpon the one and the others. So the Elders took counsell, and offered large money to the souldiers to say, that the disciples came by night and stole away the body of Iesus, Math. 28.12, 13. But if we depend vpon God for his blessing, and would haue him to prosper vs in our enterprises, wee must not turne into these by-pathes, but keepe the straight way that leadeth to life, which howsoeuer fewest enter into it, shall bring vs to eternall life.
Lastly, let vs learne to auoyde couetousnes, Vse 3 and bee content with such things as God giueth and knoweth to be necessary and sufficient for vs, This is it which the Apostle teacheth, Godlinesse is great gaine, if a man be content with that he hath, for we brought nothing into the world, and it is certaine, we can carry nothing out: therefore when we haue food and rayment, let vs therewith be content, 1. Tim. 6, 6, 8. This is the touchstone to try our hearts whether wee be couetous or not. Who is it, if he be demanded, nay conuinced to his face, will confesse he is couetous? although hee circumuent his brother, and defraud him in buying and bargaining, though hee long and lust after his neighbours goods, though he liue by miserable fraud and oppression, though he grind the faces of the poore, and care not how or which way he get, yet who is it, but will stiffely and stontly deny that he is couetous? Seeing then euery one is accounted couetous, and no man will father that which he doth beget & bring forth, nor confesse that which all the world seeth he doth notoriously practise, let vs come to the rule, how we may try him. The workeman hath his rule and square to try his worke. God hath left vs the leuell of the law, & hath set downe markes to examine and prooue euery mans worke. The rule to try our affection is, our contentednesse with our estate, and a quiet resting in that portion which GOD hath allotted vnto vs, Phil. 4, 11. Thou sayest, thou art not couetous, and thinkest thy selfe extreamely wronged, to be charged with so foule a crime: but art thou contented with those things which thou hast? Doest thou beleeue the diuision of Gods gifts befallen to thee to be the best measure, and most profitable for thee; yea, alsufficient vnto thee? Then thou art voyde of couetousnesse: but if thou doe not thinke thine owne portion sufficient, it is certaine thou wilt be crauing and coueting after an other mans. Answer. But (will some say) I am a poore man, I haue small meanes to liue, and many children to prouide for; how can I be content, or how can I think that I haue sufficient? I answere, if thou feare God; Obiection. and haue godlinesse in thine heart, thou hast enough, thou canst not want that which is sufficient. Thou hast the promise of God, that he will not leaue thee, nor forsake thee,Heb. 13.4, 5 His word is a sufficient assurance for all things needfull. Godlinesse is profitable vnto all things, which hath the promise of the life present, and of that which is to come, GOD commandeth that our conuersation should be without cotousnesse,1 Tim. 4, 8. The rule to try our practice and obedience is, to be contented with our own estate. The way and meanes to worke in vs contentednes, is godlines: for it maketh a man contented with that he hath. So farre as a man is godly, so far he is content with his outward condition. Let vs therefore l [...]bour to plant godlines in our hearts, and to store them with [Page 1030] the true feare of God, which will bring with it contentednesse, and sufficiency in euery estate.
[And Balak also went his way.] Balak and Balaam laid a plot to curse the people of God, but are disappointed, and part company one from another. Balaam returned to his people, that is, he purposed to returne, with a full intent to goe home; but he was stayed by the way, where he perished among the Midianits. Balaks hope fayling him, hee goeth his way, and nothing is done of the one to the other. This euent betweene them teacheth,Doctrine. The deuices of euill men against the Church come to noth [...]ng. that the deuices of euill men come to nothing. God disappointeth the policies and purposes of the vngodly intended against the Church: so that how cunningly soeuer they are contriued, hee bloweth them away as dust with the winde, and hee melteth them as waxe with the fire. Many rest in vaine hope, and put confidence in deceitfull things. Esau promised vnto himselfe a time of his fathers death, & of weeping for him, and then he would be auenged for the birthright, and blessing of his brother; but his expectation was made frustrate, and the blessing tooke place, Gen. 27, 41. The Egyptians had a purpose to kill all the males of the Israelites, that all hope of issue from them might decay; but see how wide they shot, and how farre they missed, Exod. 1, 12, God encreased them exceedingly, and they were constrained to driue them out enriched with the spoyles of Egypt. The enemies of Christ say in the pride of their hearts, Let vs breake their bands, and cast their cords from vs; yet hee that sitteth in the heauen, laugheth them to scorne, and giueth to his Sonne the heathen for a possession, Psal. 2, 3.
Hereunto commeth the saying of the Prophet, Psal. 7, 14. When Christ had preached the Gospel at Nazareth, they were filled with such wrath against him, that they rose vp, and thrust him out of the citty, and led him euen vnto the top of the hill, whereon their citty was built, that they might cast him downe headlong; but hee passed through the midst of them, and went his way, Luke 4, 30. The like example we finde, Iohn 7, 53, the Scribes and Pharisies being gathered together in a councell, where the death of Christ was practised, God raysed vp one to speake in his cause, one of their own bench, that sate in the councell & consistory with them, so that they brake vp in a rage without doing any thing. Great maters wer purposed, but nothing determined: mightymen and rulers were assembled, but nothing could be concluded. So we reade in the Acts of the Apostles, that certaine Iewes made an assembly, and bound themselues with a curse, saying, That they would neither eate nor drinke till they had killed Paul, Acts 23, 22: but they were disappointed, and their purpose (though closely contriued) was vtterly disanulled.
Reason 1 The Reasons will make this truth more apparent. First, if wee consider this essentiall property of God, that he is full of iustice, hee will reward and recompence as our workes are. If we rest in vaine and wicked practices, he will not winke at them or hold his peace, but throw down that which we build vp, and he will disappoint that which wee hope for. This the Prophet Dauid handleth at large, Psal. 62, 3, 11, 12. where he reproueth his aduersaries for deuising and practising of euill against him, and sheweth that all their deuices shall profite them nothing, but be the meanes to bring them suddainly and speedily to destruction; The children of men are vanity, the chief men are lyers, to lay thē vpon a ballance, they are altogether lighter then vanity. Trust not in oppression, nor in robbery, be not vaine, if riches encrease, set not your hearts vpon them; for thou rewardest euery one according to his worke. If their expectation were alwayes satisfied and desires accomplished, Gods Iustice should be impayred and called into question; so that the crossing of their hopes, discouereth and reuealeth him to be a iust and righteous God.
Secondly, the expectation of the wicked is Reason 2 vanity, because they can giue no comfort or assurance. No man is able to assure himselfe of life, or of any thing else: for what man can redeeme the life of his brother, to keepe it from the graue? If then we cannot secure life, either to our selues, or to our brethren: much lesse can wee other things, So the Prophet reasoneth, They trust in their goods, and boast themselues in the multitude of their riches: yet a man can by no meanes redeeme his brother, hee cannot giue his ransome to God, Psal. 49, 6, 7.
The vses are next to be considered, as they Vse 1 arise from this doctrine. And first we may conclude from hence the vnhappy and wretched estate of them that haue onely eyes of flesh, to rest on things which they see with their foolish and fleshly eyes. If we regard and receiue onely present blessings, they are of l [...]ttle account, and of small moment. If then we waite on lying vanities, & forsake God our strength and our saluation, wee are vnhappy and most miserable. This doth the Prophet preach vnto vs, Thus saith the Lord cursed is the man that trusteth in men, and maketh flesh his arme, and withdraweth his heart from the Lord, Ier 17, 5, 6, 7. And the Prophet rendreth the reason hereof in the words following, Hee shall be like the heath in the wildernesse, and shall not see when any good thing commeth, but shall inhabite the parched places in the wildernesse, in a salt land, & not inhabited: whereby the Prophet meaneth, that such are like the vnfruitfull trees, or the parched & barren wildernesse; their hope that relye vpon men, is frustrate, GOD himselfe will fight against them, so that they shal neuer haue good successe. As the heat of the Sun consumeth and dryeth vp the moysture of the trees, and the grasse of the field, so that albeit they haue roots & leaues, yet are without fruit; so doth God disappoint the vngodly, & maketh al his hope wither away, like the corne which being [Page 1031] greene in the blade, is blasted in the eare, or as the grasse on the house tops, which perisheth before it be ripe, and ready to be cut downe, whereof the mower filleth not his hand, neyther the gleaner his [...]lap. Psal. 129, 6, 7, 8. Wherein the Prophet compareth the wicked to hay or grasse, meaning that they shall bee of no long continuance, but presently come to destruction, though they bee lifted vp for a time very high; as the grasse that groweth on houses, incontinently withereth, because it wanteth strength of roote, and depth of earth to giue moysture, and supply nourishment vnto it; yea, the Prophet goeth further, to note out the wretchednesse of their estate, because such haue not the benefite of the Churches prayers, when he sayth; neither they which go by say, the blessing of the Lord be with you; noting heereby that it is a great curse & iudgment of God vpon vs, to want the good wishes or godly prayers of the Church. On the other side wee may see the happy and blessed condition of the godly, that make God their Lord, that make him their strength and their saluation, that trust in him for their defence. This the Prophet toucheth in the place before recited, Blessed is the man that trusteth in the Lord, and whose hope the Lord is, Ier. 17, 7, 8. Hee is a tower that can neuer bee scaled; a citty that can neuer be conquered; a buckler that can neuer be broken; a shield that can neuer be cracked; a rock that shall neuer be entred; a fortresse and hold that shall neuer be surprized; so that hee which trusteth in him shall be as a tree that is planted by the water, which spreadeth out her roots by the riuer, and shall not feele when the heate commeth, but her leafe shall be greene, and shal not care for the yeare of drought, neither shal cease from yeelding fruit. Such as haue their hope in God, shall neuer be deceiued or disappointed, they may feele the heate of trouble and persecutition, but they shall not be scorched and consumed with it. They are so seasoned and moistned with his grace, that they shall want no good thing, and whatsoeuer he shall do, shall prosper, Psal. 1, 3.
Vse 2 Secondly, we learne, that no wisedome, be it neuer so deepe, no vnderstanding, be it neuer so politick, no counsell be it neuer so prudent, no subtilty be it neuer so hidden, shall ouerthrow the purpose of God, or preuaile against his truth, or hinder the execution of his will. For his infinite wisedome is able to ouerreach and ouer-match all the wisedome that is in the creatures, and to preuent whatsoeuer deuices they haue set abroach. This is it which Salomon teacheth, Many deuices are in a mans heart, but the counsell of the Lord shall stand, Pro. 19, 21. So saith the Prophet, The Lord breaketh the counsell of the heathen, &c. Psal. 33, 10. Man doth purpose, but God doth dispose. Many heape vp riches, but GGD bringeth them to pouerty: they hope to enioy their treasures many yeares, but their dayes are broken off in the midst of their course. Some seeke to hinder the course of the Gospel, and vtterly to root out the truth, but they are deceiued of their expectation, and themselues are pulled vp by the root. Others seeke to preuaile, but are ouercome. Howsoeuer the wisemen of this world study to resist the will of God, yet it must be accomplished. Therfore Salomon saith, There is neither wisedome, nor vnderstanding, nor counsell against the Lord: his counsell shall remain for euer, Pro. 21, [...]0. Psal. 33, 11. and the thoughts of his hart throughout all ages. There is no wit or wisdome of man can take place against him. True it is, men are growne crafty and cunning, they can diue deep to hide their counsels, and couer two faces vnder one hood, yet all things are naked & open before him, with whom we haue to do, he will defeat theyr purposes, and they shall know they oppose themselues against him, & fight against heauen.
Thirdly, let vs not relye on vaine things, Vse 3 for then all our expectation shall be in vaine. Who is so simple, that to stay him vp from danger, would rest on the web of a spider, or the staffe of a reede, or the strength of a rush? All the deuices of men, the power of Princes, the courage of horses, the helpe of creatures, are as a broken weapon, or a rotten pillar vnprofitable to defend vs, and vnseruiceable to deliuer vs. This the Prophet teacheth vs, Psal. 146, 3, 4, 5. We are prone by nature to put our trust in creatures, rather then in God the Creator: hee forbiddeth all vaine confidence in them, that God may haue the sole and whole praise. Where we see the Prophet yeeldeth sundry sound and substantiall reasons not to haue any affiance in men, how great soeuer their places, and how high soeuer theyr authority be: for they are not able of themselues to helpe themselues, or others that are in distres. Besides, the shortnes and vncertainty of theyr life is such, that suddenly death commeth, and the breath departeth, and so the hope which men repose in them perisheth. This is the breuity and vanity of mans life, that all which he thought vpon, and deuised in his imaginations, come to nothing. Hence it is, that the Prophet Dauid exhorteth, not to trust in oppression, nor in goods gotten by vnlawfull meanes, Psal. 62, 10. If riches encrease, we must not delight in them, lest our hearts be stolne away from the hope of better things, or be puffed vp in pride aboue measure, against our brethren, through the abundance of outward blessings. Some trust in chariots, and some in horses, but wee remember the Name of the Lord our God: they are brought downe and fallen, but we are risen and stand vpright, Psalme 20, verses 7, 8.
Fourthly, when we see the enemies conspire Vse 4 against the Church, let vs from this consideration of the vaine hope and confidence of ye wicked, take occasion to comfort our selues, and to cheare vp our hearts: theyr hope hangeth on the spiders webbe, and all theyr [Page 1032] expectation shal turne into smoake. Let them gather themselues together on heapes, and take crafty counsell one with another, he that ruleth in heauen shall scorne at their inuentions, and frustrate them of their hope and mischieuous purposes. This is the assured comfort that the Prophet giueth in this respect, Be not thou afraide when one is made rich, and when the glory of his house is increased; for he shall take nothing away when he dyeth, neither shall his pompe descend after him: Psal. 49, 16: & thogh he should come to the age of his fathers, and liue as long as the most aged, yet this life must haue an end. Thus doth our Sauiour set foorth the vaine confidence of the rich man, flattring his owne soule, glorying in his goods, liuing in all delight, taking his pastime, and promising to himselfe a long life, O foole, this night will they fetch away thy soule from thee, Luke 12, 20. But he that resteth vpon God, is sure to build vpon a sure rocke, that in all stormes and tempests shall stand vnmoueable. This meditation will stay our faith, and comfort our hope, when we see the great plottings, and wonderfull confidence of wicked men. For why should wee feare such enemies? or bee dismayed either in regard of our distressed & weake estate, or in respect of that flourishing estate of others, as though we were in danger to be ouercome? They rest on lying vanities, and therefore woe vnto them. This serueth to terrifie them, to consider the slippery ground whereon they stand, and the deceitfull foundation whereon they build: for whilst they determine to conspire against other, they confound themselues, whilst they compasse to destroy the Church, they deceiue themselues; whilst they promise to themselues to worke out great matters, they are vtterly disappointed of their purposes, and whilst they shew thēselues to be enemies to Gods people, God manifesteth himselfe to be an enemy vnto thē.
Vse 5 Lastly, seeing all euill inuentions and deuices of the diuell are disappointed, let vs not stand in feare of any attempts made against vs by his imps & instruments. The enemies of the Church had hyred a sorcerer and coniurer to waste and weaken them, yet wee see his enchantments and diuinations are defeated, and come to nothing. Heereby we learne what to thinke of witchcraft and sorcery, and of sorcerers and witches, of whom worldly and carnall men, voyde of true godlinesse, & the true feare of Gods Name, do stand so much in feare of. Thus it appeareth to be a simple distinction of the more simple people, making some to be good witches, and some to be euil witches; not onely because all witchcraft is wicked & the inuention of the diuell, but because such as they account the best are bad; yea, the worst of all, drawing the people from God, & causing them to runne a whoring after the diuel. For, as well they may make some good diuels, and some euil diuels (as some prattle of white diuels, and blacke diuels) as make some witches good, & others euil: whereas al sorcery (vnder what colour & pretence soeuer it be vsed) is abhominable in the sight of God; and all sorcerers (howsoeuer they be esteemed of in the world) are hated and abhorred of him.
True it is, the common sort of carnall men, and of the ignorant multitude imagine them to be the very plagues of the earth, that they destroy mens goods, torment their bodies, take away their liues, lame their cattle, bring all calamity vpon them, & that none can be in safety so long as they remaine. Hence it is, that men stand in feare of them, & are afraid to displease thē, they dare not deny them any thing; they are as carefull to please them, as to please their parents. And yet if we aright consider of the matter, we shal find yt they are more afraid of them, then hurt by them. The holy Scripture hath deliuered full and perfect doctrine, what to hold concerning witches. It teacheth that there are witches, and that they should not be suffered to liue, but be put to death, Deut. 18, 10, 11. But we must obserue & mark for what causes & crimes they are to be taken away frō the earth: not because they raise tempests in the ayre, or hurt corne on the ground, & fruit on the trees; not because they send their spirits to make men lame, to kill their children, to destroy their cattle: they are neuer charged with those things, and among all those that haue bene plagued and tormented by euil spirits, the Holy Ghost neuer layeth it vpon witches. The reasons why they should be put to death, are, because they haue a league and familiarity with diuels, which are the enemies of God, and because they seduce the people, and draw them into errour, to runne after diuels, and diuellish practices. We must know that al affliction laide vpon our bodies, our goods & children, is of God, Amos 3, 6. His prouidence ruleth all, so that not a sparrow falleth to the ground, without the wil of our heauenly Father. Our sins prouoke him to chastice & afflict vs. God giueth the diuell leaue to correct and scourge vs for out sins. When hee hath obtained leaue of GOD, hee coueteth to doe it in such sort as may further his kingdome, and draw the world into errour. When hee hath receiued power to afflict men and beasts with bodily harmes, he will do it by and by, but he is cunning and crafty, hee will doe it to his most gaine and aduantage. Hee could doe it, and would doe it without witches and sorcerers, yet hee vseth them to set a colour and a couer vpon his matters. For vsing them as his instruments, hee bringeth them to beleeue that they doe many harmes sent by him, and they confesse so much sometimes, whereas indeed they are deceiued themselues, and doe deceiue others. And from hence proceede and issue sundry abominations. The people are set on worke how to deuise to be safe against the witch: then there is running to wizards, to learne to withstand his fury, to expell his [Page 1033] spirit, to outwitch and ouercome her familiar: he procureth many to vse wicked & blasphemous charmes, to abuse the blessed name of God, and to prophane and pollute his most sacred word: heereby the innocent are oftentimes accused, and innocent blood is shedde, which procureth the wrath of God against the Land. Al these mischiefes that are wroght, are set abroach by such as are called cunning men and cunning women: they are thought to do much good, and to helpe many people, but of all other they doe greatest harme in seducing the people, [...]xod. 22.18. & ought to dye the death. Such witches as haue familiar spirits are thought to do harme to mankinde, and to beasts, and do not, because the diuell at the appointment of God executeth it, and he beareth many in hand that hee doth it at the request and instigation of the witch; but these, which seeme in outward appearance to doe good, do harme indeed, leading men into the depth of sinne, and drowning men deeper in condemnation. But we must learne and allow these principles, [...]es to be [...]ued tou [...]ng witch [...]. setting downe the vanity of this Science. First, there is no more hurt done, nor no lesse hurt done then would be if there were no witches Secondly, the diuell cannot kill man or beast at his pleasure, to gratifie a witch. Thirdly, the sending of the diuell by a witch cannot giue him any power and commission to do any thing. Fourthly, he is more forward and ready to do euill, then the witch can be, and therefore it were peeuish and preposterous to imagine that the lesse forward vnto wickednesse should set on him, and procure him to euill, that is more forward: so that the witch doth not prouoke forward the diuell, but the diuell bearing sway in her heart, setteth her on. Fiftly, the diuell is the commander, the witch is but his seruant: hee ruleth with power in the children of disobedience, and is the god of the world: she by the righteous iudgement of God is seruant and subiect vnto him. Can any then be so silly and simple to beleeue that the lesse can giue power vnto the greater, the weaker to the stronger? Lastly, as the diuell cannot hurt a poore Fly, before hee haue power granted vnto him by a greater power then his owne, so when he hath liberty, is he so sottish that he will not execute his power, vnlesse some witch or sorcerer send him? So then wee conclude that witches, sorcerers, & enchanters are the bond-slaues of Satan, and haue themselues no power to doe, or to authorize him to doe any thing. But whensoeuer God giueth him power to afflict, as the executioner of his vengeance, he vseth them as his instruments, not to receiue helpe by them, but onely for a colour, that he may draw multitudes into sinne, and carry them he along into condemnation. Let vs not therefore stand in feare of any sorcerers, but of God, from whom al chastisements come, whether such as he inflicteth with his owne hand, or such as hee giueth the diuell power to lay vpon men, as we see in the history of Iob, chap. 1, and 2. and therefore they should humble vs and bring vs vnto repentance. The vngodly look no further then to the witch, they fret against her, they neuer looke vp to God, nor consider the cause why the diuell hath power ouer them, they seeke not to appease Gods wrath. But the godly seeke to take away the cause, that they may remoue the effects. If our sinnes haue prouoked God, and the enemy touch our bodies or goods, we must fal down before his Throne, humble our selues in prayer, entreate the Lord to turne away his displeasure, stand fast in faith and patience, and waite vpon God for our deliuerance. If we endure tentation, we are blessed, and shall be crowned with the crowne of life, Iam. 1, 12. And thus much touching the vaine attempt of Balaams sorcery.
CHAP. XXV.
1 NOW whilst Israel abode in Shittim, the people began to commit whoredome with the daughters of Moab.
2 Which called the people vnto the sacrifice of their gods, and the people eate, and bowed downe, &c.
3 And Israel coupled himselfe vnto Baal-Peor: wherefore the wrath of the Lord was kindled, &c.
4 And the Lord saide vnto Moses, Take all the heads of this people, and hang vp to the Lord before this Sunne, [...] 21, 6. that the indignation of the Lords wrath may be turned from Israel.
5 Then Moses said to the Iudges of Israel, Euery one slay his men that were ioyned to Baal-Peor.
6 And behold, one of the children of Israel came, and brought vnto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the Congregation of the children of Israel, who wept before the doore of the Tabernacle of the Congregation.
WEe heard in the last verse of the former chapter, how Balaam arose and went his way from Balak the King of Moab. A man would now in reason suppose, that the danger were past, and the storme cleane ouerblowne after his departure, and the Israelites wholly set at liberty. But euen as a piece of Ordinance being discharged, it is too late and in vaine to wish it may not hurt where it lighteth: so Balaam had put that in the head of Balak, before hee departed and [Page 1034] tooke his farewell, which was a snare vnto the people of God, whereby it came to passe, that he hurt more being absent, then he could hurt present, and wounded them being further off, whom he could not strike neere at hand. For he annoyed thē with this counsell, that could not touch them with his coniuring, & sowed that seed whereof sprung vp so plentifull an haruest, that albeit he were gone, yet his aduice remained, and cast forth such a stinking breath and filthy sauour, as smelled rankly in the nostrhils of God, and infected greatly the people against whom it was plotted and contriued.
Now wee haue noted before, chap. 24, 14. that this was the crafty and diuellish deuice of this sorcerer, when hee saw hee could not curse and bewitch them, to entice them to whoredome, to eate of things sacrificed to Idols, reproued by the Apostle, 1 Corinth. 10, 14. and after to worship their false gods, and the Idols of their owne inuention. Balaam knew that Gods fauour was a sure defence against all inuasion of enemies: hee knew that sinne leaueth vs naked of Gods protection, & bringeth in the flouds of his vengeance vpon vs.
This wicked wretch knew that they could not be plagued and brought vnder, vnlesse theyr God were offended with them, whose fauour and friendship is a wall of brasse, and as armor of proofe, that no weapon can pierce it, no engine can batter it, no force can make a breach to enter vpon it. But when we sinne against him, we are stripped of our armour, and are left open to all violence, Exod. 32, 25. This is such a principle as was not vnknowne to the vnbeleeuers, Iudith 5, 20, 21. And thus did Balaam teach Balak to lay a stumbling blocke before Israel, to prouoke and entice them to sinne against God, by setting before them the beautifull women, which might allure them to fornication, and draw them to Idolatry, by inuiting them to theyr Idoll-feasts, and bringing them into theyr Idoll-temples, which thing we see heere to come to passe. For the childrē of Israel did commit fornication with the daughters of Moab, they went to theyr sacrifices, worshipped Baal-Peor, Psal. 106, 28, 29. did eate the sacrifices of the dead, and prouoked God with theyr owne inuentions, as t e Psalmist teacheth.
In the former part of this booke, we haue seene how through famine and wearinesse, and want of waters, they fell to murmuring impatiently and vnthankfully against God: Now hauing passed ouer all these disaduantages & discommodities, and being entred into part of the Country, where some of the Tribes had [...]heyr habitation, Possessing Cities that they builded not, Fields that they sowed not, Vineyards that they planted not, & houses that they filled not, they fall from God through lustes and pleasures, committing bodily and spirituall fornication with the daughters of Moab. Deut. 6, 10, 11. Thus they are ouercome by allurements and enticements of voluptuousnes and sensuality, which could not be subdued by warre or witchcraft, according to the receiued opinion,Difficili [...] es [...] voluptatem vincere, [...] d [...]erem. It is harder to ouercome prosperity, then aduersity; and pleasure then sorrow. Indeed we are compassed about with many tentations, and the subtle serpent layeth baytes before vs of all sorts; some on the right hand, and other on the left hand: yet none are more dangerous or deceitfull, then such as come masking vnder the vizard of honour, pleasure, profit, and preferment, as we see in Dauid, in Sampson, in Salomon, in Lot, in Noah, and in the Israelites in this place, all which were caught with these hookes. Wherfore Moses hauing already set downe what outward dangers they had ouerpassed, threatning theyr ruine, and working together to stop their passage into the Land of Canaan: now he declareth an inward danger greater then the former, arising from themselues, and setled in theyr owne bowels, euen theyr owne sinnes against the first & second Table, which had consumed them in the Wildernesse, vnlesse God in mercy had bene appeased toward them at the intercession of Moses, and the execution of Phinehas.
Such is our weaknesse in all our wayes, and thus wee halt in our obedience: so that our strength is to confesse our owne frailty, and a step toward perfection, is to acknowledge our owne imperfection.
Hauing therefore in the chapters going before, considered the entrance into this history, as also the history it selfe of Balak and Balaam: let vs now heare the end and conclusion of all in this chapter, wherein wee are to consider three things. First, the sinne of the Israelites committed against God. Secondly, the reconciliation and attonement whereby his wrath is pacified. Thirdly, the commandement and decree of God against the Midianites, through whom the scandall and offence came. Touching ye first point deliuered in this diuision, which is, the sinne of the people; the Spirit of God setteth downe both the circumstances and substance thereof. For first, it is described by the time when it was committed, by the place where it was committed, and by the meanes or maner how it was committed.
The time and place were, while the Israelites rested and remained in the plaine of Moab [...]t Shittim, which is the two and forty mansion, and the last place where they pitched their tents in the wildernes, as appeareth in ye three and thirty chapter of this book of Numbers, ver. 50: which serueth to increase the greatnesse of their sinne, in that being now brought by the prouidence and mighty hand of GOD to the frontiers and confines of the land of promise, they doe shamefully and shamelessely fall from him. The manner and occasion of theyr sinne was, in that the Moabites and Midianite, (brethren in euill) combined [Page 1035] together both to one purpose, by Balaams counsell made theyr daughters common, to entice and allure the Israelites, beeing no doubt adorned with whorish attyre, & decked in all wanton and lasciuious manner, fit to bring them to their lure and loue, or rather lust, and so to worke theyr ouerthrow: as we see Salomon describing the harlot, painteth her out in her colours and cunning, that shee maybe well knowne, & better detested, Prou. 3, 4. and 6, 24, 25. and 7, 10, 11. and 9, 13, 14.15. Thus much of the circumstances of theyr sinne.
Touching the substance of theyr sinnes, we are to obserue both theyr wicked facts, and theyr obstinate contumacy, and setled continuance in their sinne. Their facts or actions are noted to be these three. First, bodily fornication and vncleannesse, condemned in the seuenth Commandement, defiling the hoast, hindering true sanctification, and estranging them from God, who is a God of purity and holinesse, and who commanded them to bee holy. Secondly, Idolatry which is spirituall fornication, forbidden in the first Commandement, which prohibiteth vs to haue, to acknowledge, and worship strange gods. This is vtterly to renounce our faith to God the Husband of his Church, to defile the marriage couenant, Hosea 2, 19. and to deny that true Religion into which we are entred. Thirdly, they coupled themselues to Baal-Peor, that is, to the Image of Baal, which was adored and worshipped in Mount-Peor, Numb. 23, 32. where no doubt the Idoll had some Shrine or Chappell erected for his seruice, [...]cel lib. 4. [...]. 1 [...]. & l [...]b. [...]. vlt. in like manner as the Papists do call her the Lady of Lauretto, which is worshipped in that place. With this filthy and detestable Idoll they ioyned themselues, and worshipped it with diuine worship, and consequently renounced the worship of God, being made one body with the Idolaters. For when once his worship is mingled and corrupted, the true God is turned into an Idoll, such worship is Idolatry and abhomination in his sight: for (as the Prophet saith) If God be God, follow him: if Baal bee God, follow him, 1 Kings 18, 21. Now in setting downe these sinnes, marke how the Israelites fell into them by steps and degrees. If the Moabitish women had at the first tempted them to worship Baal, and had said vnto thē, Come let vs go serue strange gods, no doubt they would haue detested and abhorred so great wickednesse. But Satan is a more expert and cunning workman, and his instruments are more subtle and wise in theyr generation. Therefore, first they call them to their feasts and banquets, to eate of the meates and delicates that they had prepared, and afterward they draw them to Idolatry, which for the most part hath fornication a companion with it, as we shall see hereafter further opened vnto vs.
The next point is their obstinacy and continuance in the dregs of their sinnes, ioyned with shamelesnesse and hardnesse of heart. But because all stubbornnes and contuma [...]y presupposeth of necessity, both reproofe and chastisement. Moses setteth downe the obseruation of this course and order. For first, the chiefe heads of that people which fell to commit Idolatry and fornication, were apprehended and executed before the going downe of the Sunne, to pacifie the wrath of the Lord, lest if that wickednesse had remained vnpunished, the whole body of the people should be defiled. Thus God declareth, Acts 10, 34, 35. That with him is no respect of persons, but as he that doth righteously is accepted of him, so he that prouoketh him, sinneth against his owne soule. The higher the place of men is, the greater is their sinne, who hurt more by theyr example, then by their offence. Thus the chiefe in the offence, are also the chiefe in the punishment. After this hanging vp of the heads of this rebellion, he chargeth the Iudges and Officers of the people, that had kept themselues pure and vndefiled, to kill al those with the sword that had sinned against the Lord, which belonged to their charge and iurisdiction, according to the ordinance of God and order that he had established, Exod. 18, 25, appointing them to bee Rulers ouer hundreds, Rulers ouer fifties, & Rulers ouer tens. Thus the wrath of God was appeased, the rest of the multitude were spared, and the plague ceased, which was begun in the hoast, as appeareth in the words following.
Now albeit these were most liuely arguments of the wrath and indignation of God, yet ye Israelites continued with an high hand, and a proud heart to prouoke the most High to his face, so that one not of the least & lowest, but of the principall and cheefest among them, brought an whorish woman into the hoast to despite God, his people, and religion. This man thought it not sufficient to goe out of his Tent to those strange women, but broght one of thē openly without shame into the Campe, before his brethren,Verse 14. before Moses and the other Magistrates; yea, to fill vp the measure of his abhominations, to the doore of the Tabernacle of the Congregation, therby blaspheming God, reproching his Religion, enticing his brethren, insulting ouer Moses and the whole assembly, that cryed vnto God for mercy to stay his iudgement, and to spare his people. Loe, such was the impudency of this Zimri, that notwithstanding the tumults and hurly-burlyes in the hoast, yet he is not moued to repentance, eyther with the punishment inflicted vpon the malefactors, or by the plague of God raging among his brethren, or by the teares and supplications of the godly, entreating for pardon, & lying prostrate at the doore of the Tabernacle: but in the middest of all these iudgements, neyther fearing GOD, nor reuerencing man, he seeketh to satisfie his filthy lust in the sight of [Page 1036] the Sunne, and in the open view of all his brethren, euen of the whole hoast.
Verse 1. Now whilst Israel abode in Sittim.] Before we come to speake of the sinne of the people, it shall not be amisse to consider the occasion whereby they fell into sinne. Wee haue heard how Balaam being hyred to curse Israel, could not: for God stayed and restrained him, who was greedy of the wages of iniquity. Wherefore he counselled Balak to bring the people to destruction, by procuring them to fall into some sinne. Thus he layde a stumbling blocke before the children of Israel, and thereby did draw them to spirituall and carnall fornication. For whatsoeuer the Israelites heere committed, they did through the counsell and procurement of Balaam.
From hence we learne, that it is a particular note of false Teachers,Doctrine. It is a note of false teachers to lay stumbling blockes before men. and false doctrines, to set stumbling blockes before men, to draw them to vncleannesse and wickednes, eyther against the first or second Table, or both. I say, false Teachers, which are the instruments of Satan (who he hath thrust into the church) haue this speciall care to bring the seruants of God into wickednesse, to draw them to idolatry, and to destroy theyr faith. To this purpose Moses teacheth, Deut. 13, 1. that false Prophets shall set before them this end, to entice the children of God to serue false gods, but true Idols. This the Prophet Ezekiel noteth, chapter 13.19, that they made Gods word to serue their bellies, and taught carnall liberty, sowing pillowes vnder euery arme hole, polluting the Name of God, for an handfull of Barley, and for a peece of bread, slaying the soules of them that should not dye, giuing life to the soules that shold not liue, crying peace, where God proclaimeth open warre, & lying to the people that heare theyr lies. The Scribes and Pharisies corrupted the law by false interpretations and expositions,Math. 5, 22. as appeareth in the Doctrine of Christ, reducing the Law to the true meaning of the Law-giuer. So the Apostle declareth, that those rauening wolues which should creepe into the Church of God, purpose to make hauocke of the people of God: I know this, that after my departing, shall greeuous wolues enter in among you, not sparing the flocke, Acts 20, 29. The Apostle Paul prophesying of the comming of Antichrist, calleth the doctrine of Antichrist, The mystery of Iniquity, 2 Thess. 2, 7. It is the common practise of the Iesuites and Seminary Priests, scattered heere and there in the Land, to bring the people to Idolatry.
The Reasons of this truth are manifest Reason 1 First, from the counsell of God: for albeit no wickednes be in the most High, yet it is his wisedome and power to draw good out of euill as he did light out of darknes; that so they which are his, may be tryed, that their faith may be proued, their loue to God and the trueth manifested, and his children alwayes exercised, that they may be made the more carefull and watchful, and so finde by experience, how they can stand out vnto the end of theyr dayes in all holy obedience. This reason is laide open in the thirteenth chapter of Deuteronomy, verse 3. where the doctrine hath his confirmation: If there arise among you a Prophet, or a dreamer of dreams, and giue thee a signe or wonder, thou shalt not hearken to the words of the Prophet, for the Lord your God proueth you, to know whether ye loue the Lord your God with all your heart, and with all your soule. And the Apostle teaching that God hath appointed that heresies shall be in the Church, annexeth this reason, that the faith of Gods children, seated in the heart, may be made manifest; There must be euen heresies among you, that they which are approued among you, might be knowne, 1 Cor. chap. 11.
Another Reason, is in the malice of those Reason 2 wicked men themselues. For this is the nature of the diuell, and the property of diuellish men, and the cruelty of them both; they carry a continuall hatred to the truth and the professors of it, they seeke to make a spirituall slaughter and hauocke of the flock of Christ. Therefore the Apostle exhorting the Elders of Ephesus, prophesyeth, yt greeuous wolues should rage against the sheepe of Christ, yea, of their owne selues should men arise, speaking peruerse things, to draw disciples after them, Act. 20, 30. All wolues do account and finde by experience, the blood of Lambes to be sweeter thē the blood of all other beasts, and therefore they are sheep-byters, rather then hog-byters, or dog-byters. The prophane and heathen are in the power and possession of Satan already, he hath made sure of them: his cheefest labour and endeuour is, to circumuent and subuert the seruants of God. So his instruments do hate the faithful (as the wolfe doth the sheep:) the lambes are milde, peaceable, and simple: the wolfe, bloudy, beastly, and cruell; & therefore no maruaile if they seeke to suppresse the truth, and to ouerthrow the seruants of God, which are the professors and maintainers of the truth 2 Tim. 3, 8.
Now let vs apply this doctrine to our seuerall Ʋse 1 vses. First, we may assure our owne harts of this, that so long as this world continueth, the Church shall neuer bee without vncleane beasts to assault it; eyther heretiques, or false seducers, or hyrelings, that regard the fleece more then the sheepe, the dignity more then the duty, the profite more then the labour. Some are cruell and sauage wolues, not sparing to deuoure the flocke by open violence. Some are cunning and crafty Foxes, vndermining the faith of the faithfull. Many vnstable people, that are euer learning, and neuer attaining to the knowledge of the truth, are greatly offended because of the vanity and variety that is in mens opinions; and heereupon they cry out, they know not what way to take, they know not what doctrine to receiue, they do [Page 1037] not know in such diuersities, what to beleeue. This scandall is hereby remoued, and this obiection answered. For seeing we learne that the end of wolues and seducers is to be occupied about Gods people to ruine them, it followeth that the Church of Christ vpon earth, shall alwayes haue some of these wolues and false Teachers, carrying a shew of lawfull Pastors, but indeed are rauening wolues. Wolues shall alwayes be in the Church, of one sort or other, such as teach false doctrine, or persecute Gods seruants, or louing the hyre more then the sweate or heate of the day, and the wages better then the worke, and the gaines rather then the paines and labour. Christ our Sauiour, whē the Pharisies had spoken against him, Iohn 7, 47. and 8, 13. and 9, 16, 24, and sought both by perswasion and excommunication to leade away the people; to make the faithfull wise against their practises, declareth his office and person in a Parable, Iohn 10, 14, 30. wherein he compareth Gods chosen, to sheepe, and himselfe to a Shepheard: by this occasion he aduertiseth them of three sorts of Teachers, which meddle with the flocke of God; the first is a Shepheard; the second an hyreling; the third a theefe and a robber. Christ also testifieth, that there shall bee false Christs, and false Prophets in the Church, that shall deceiue if it were possible, the elect of God, Math. 24, 24.
So then, we are not to wonder at it, as at a strange thing, when we see diuersity of iudgements, and contrariety of opinions, nor by & by to say,A notable subtilty of the diuell to seduce men. Alasse! what shall we doe that are simple? There are great Doctors of one side, and as great Doctors of the other side: I will neuer be setled in religion, till all be agreed. This is a notable illusion of the diuell, and a subtle delusion, whereby vnder a great shew of wisedom, he draweth many to destruction. For these men thinke they speake discreetly and wisely, and yet they speak most ignorantly and foolishly. For wilt thou not resolue of thy religion, vntill there be a generall agreement and a full accord of all parts? Then thou wilt neuer be setled nor resolued, thou wilt neuer bee of any religion, inasmuch as thou shalt neuer see that perfect concord which thou supposest & surmisest. Where the good husbandmā soweth his good seed, the enuious will sowe his darnell, Math. 13, 25. Hence it commeth to passe, that in the Church there haue alwayes beene Teachers against Teachers, Prophets against Prophets, Apostles against Apostles, Preachers against Preachers. For as God raysed vp his Prophets, so hath the diuell his false Prophets; as Christ chose his Apostles, so the diuell called his false Apostles; as God hath his Church, so the diuell hath his chappell; and as God hath two or three gathered together in his Name, the diuell will haue twenty gathered together in his name. When God sent Moses and Aaron to worke myracles in the sight of Pharaoh, to warrant his calling, and to bring his people out of the Land of Egypt, the diuell had his two ministers, Iannes and Iambres that withstood Moses and Aaron, deluding the Egyptians, and hardening Pharaoh in his euill. When Ieremy had in the Name of God denounced captiuity to be brought vpon the people, and determined ye time to be seuenty years, the diuell prouoked Hananiah a false Prophet, to speake in the presence of all the people, that within two yeares, the vesselles of the Lords house shall be restored, the yoke of Nebucadnezzar broken, & such as were carried away, be deliuered out of captiuity, Ierem. 28, 3, 11. When Micaiah prophesied the ouerthrow of Ahab, and the scattering of Israel vpon the Mountaines, as sheep that had no Shepheard, 2 Kings 22, 17, 22, the diuell bestirred himselfe, & went out as a false spirit in the mouth of all his Prophets. Heere we see Prophets teaching against Prophets, and the seruants of God set against the seruants of the diuell. This is it which the Apostle Peter witnesseth, 2. Pet. 2, 1, 2. There were false Prophets also among the people, euen as there shall bee false Teachers among you; which priuily shall bring in damnable heresies, euen denying the Lord that hath bought them, &c.
True it is, it is a great tentation when wee behold such difference and opposition. Moses and Aaron saw the enchanters counterfet the signes and myracles which they wrought by the finger of God, yet did they not distrust their calling, nor cry out against God. A man would thinke Moses and the Magitians to be of equall power and authority, and one to bee esteemed as much as the other. Thus the vngodly shall alwayes finde something to delude them, and to hold them in blindnes. Such as will not beleeue the truth, shall be fed with dreames, and be deceiued with lyes, 2 Thes. 2, 10. Notwithstanding, as the rod of Moses deuoured the charmers rod, so the truth shall ouercome errors, and the light of the Sunne shall abolish the darknesse of the night. This the Apostle Paul alledgeth to comfort Timothy, and in his person encourageth all the seruants of GOD, and Ministers of his word, shewing, That he will prouide that his truth shall not alwayes be oppressed, though it be suppressed for a season, yet in the end it shall preuaile, 2 Tim. 3, 3, 8. God will make it to be receiued and entertained, when Satan and his instruments shall be confounded. Albeit Iannes and Iambres withstood Moses, and resisted the truth, yet their madnes was made manifest to all. Thus then we haue two manner of comforts, when we see the truth not receiued,Two cōforts when we see the truth of God gainsaid but resisted; not beleeued, but contradicted; First, because the Lord vseth vs no otherwise then he hath vsed his Church at all times, and in all ages. Moses and the Prophets had continuall warre made against them: CHRIST and his Apostles were gaine-sayed and withstood: therefore let vs take it patiently [Page 1038] at this day, if we suffer and sustaine the like measure at the hands of wicked and vngodly men. For we must not looke that our condition should bee better then of Moses and the Prophets: or what reason haue we to expect a priuiledge or prerogatiue aboue them? Secondly, the end shall alwayes be good, & the yssue blessed, though it greeue vs to fight, and the truth sometimes seeme to be in danger, yea, to be vtterly abolished; let vs waite Gods leysure, and consider, that howsoeuer it may be smothered with the cloudy mystes and darknesse of the night, yet it shall preuaile and breake foorth as the light, in the open sight of all men that haue spirituall eyes to looke vppon it.
Seeing therefore the truth of God shining brightly, hath alwayes beene resisted, and that the true Prophets of God haue beene withstood, so as they could neuer serue God quietly, through the malice of Satan, who continually goeth about to stop the course of sound doctrine; let vs not be offended with false opinions; it hath beene so from the beginning, and will continue so vnto the ending of the world: but rather labour to haue our hearts established in the truth, that we be not carried about with euery blast, as the waues of the sea; and try all things, holding fast that which is good. 1 Thess. 5, 21. We must not refuse and reiect the truth of God, because the father of lyes seeketh to hinder the free passage of it, by broaching lyes among the people. It is an euident signe that the truth is among vs, because Satan sweateth so much against it, and laboureth to poyson it with his owne inuentions.
Ʋse 2 Secondly, seeing false Teachers are thrust vpon the Church, to draw it into errour and falshoods, this sheweth the great necessity of the Ministery of the word, not onely to ingender true knowledge of repentance and obedience to God, but also to continue men in the faith, and to prepare them against heresies and false opinions. And surely the mercy of God heerein is great vnto vs, in commanding the sanctification of the Sabbath (a duty so much neglected of master and seruant) wherby we are charged to rest from our labours, to assemble together in one place, and to attend vpon the Ministery of the word. For how many among our selues, and elsewhere, do neuer so much as thinke of God, or of religion; doe neuer heare of the danger of sinne, of the necessity of grace, of the reformation of theyr life, but on the Lords day? If there were not a set day appointed for these purposes, and a solemne time of assembling our selues determined: the greatest sort would become as rude and vnreformed as the Barbarians, or the wilde Irish. If then we would bee directed in the truth, and supported from falling into errour, we must submit our selues vnto the Ministery of the word, Mal. chap. 2, verse 7. and be content to be guided by the ordinance of God.
This is it which our Sauiour speaketh, reprouing the Sadduces, who denyed the resurrection, Are ye not therefore deceiued, because ye know not the Scripture, nor the power of God? Mark, chapter 12, verse 24. It is dangerous to rest where there is no bread to sustaine the body, and to preserue life. It is dangerous to dwell in a City assaulted by enemies, hauing no watchman to giue warning of theyr approaching. It is dangerous to haue a flocke of sheepe compassed about with wolues, hauing no Shepheard to attend vpon them, and to looke vnto them. But of all dangers it is the greatest, to liue where the bread of Gods word is not broken, where the sound of Gods siluer Trumpet is not heard, and where Gods flocke is not ledde in greene pastures. The word is a Pearle of all Pearles, which a wise Merchant would purchase at a great price, rather then liue without it. Where the preaching of the word ceaseth, the people perish, Prou. chapter 29, 18. Where the blinde leade the blinde, both fall into the ditch, Matthew, chap. 15, verse 14. Where the watchman bloweth not the Trumpet, and the people is not warned, Ezek. chap. 33, verse 6, both the Watchman and the people are taken away in theyr sinnes. Where the Salt of Gods word doth not season the people with holy and wholesome doctrine, Math. chapter 5, verse 13, they rot and putrifie in their corruptions.
As then we would be free from errour, and not be carried away with false doctrine: so it is required of vs to be careful in vsing the meanes that may bring vs to the truth, and keepe vs from the pathes of falsehood. And it shall be a vaine thing for any man to imagine himselfe to be able or likely to keepe himselfe pure and vndefiled from errour and heresie, so long as wee despise the ordinary way that is allotted and appointed to preserue vs, from falling into false opinions.
Thirdly, seeing it is a note of a false teacher, Ʋse 3 to lay stumbling blockes before men, and to draw them to euill, and entice them to wickednesse: by this rule it will euidently appeare that Popish Religion is a most wicked Religion, and the Teachers thereof, false Prophets. The Religion maintained in the church of Rome, established in the Trent-councell, & defended by the sworne vassals of the Pope, hath cancelled and disanulled the whole Law of God,The church of Rome [...] pealeth the whole Mo [...] Law of bo [...] Tables. it hath abrogated and repealed eyther directly or indirectly, eyther expressely, or by consequent, eyther plainly, or in effect, all the commandements of the Morall Law, which God hath left to be a rule of righteousnesse, to remaine in full strength, power, and vertue for euer.
This will easily appeare vnto vs, if wee enter into the particular consideration of both the Tables.
The first Commandement chargeth vs to haue and to holde the true God onely for our God, and to cleaue vnto him with full purpose of heart. But the Church of Rome resteth not in this one GOD; they teach vs to make and acknowledge more Gods. They make the Pope to be God, which title both in plaine words is ascribed, and in power attributed vnto him. For touching the name wher by he is named, the Canonists call him, Our Lord God the Pope. Others cal him, The supreme God on earth, a visible God, the spouse of the Church, [...] dedicat. [...] [...]incip. [...] praef. de [...] Rom. the corner-stone of the Church, the head of the Church, the Lyon of the Tribe of Iudah, the light of the world, the King of Kings, & the prince of the Church. Againe, they aduance ye Saints departed into the honor of gods, praying vnto them, and making them to hear our prayers, to know our hearts, to vnderstand our thoughts, and to merit for vs at the hands of God, which none can do but the Son of God. They do notoriously make the blessed Virgin the mother of Christ, [...] [...]cio beat. [...]. to be as a god, & in expresse words call her a goddesse; yea, they do in effect equall her with Christ, and ascribe as much to her, as vnto him. As Christ is called our Lord, so they call her our Lady; hee our King, she our Queene; he our Mediator, she our mediatresse; he like vs in all things, sinne onely excepted; so she deuoid of sinne: he the onely meanes whereby we must be saued, she our life, our ioy, our hope, our help, our comfort, our stay in troubles. Lastly, to fill vp the measure of their sinne, they make the wooden crosse as a god, they call it the ground of our saluation, and salute it by the name of theyr onely hope.
2 The second commandement requireth, that we worship the true God purely, according to his most holy word, and forbiddeth all false and forged worship of the true Iehouah. The Church of Rome directly ouerturneth the intent and end of this Law by theyr imagery, they teach it to bee lawfull to make images of the true God, and to worship them with religious worship.
3 The third Commandement prescribeth vnto vs to giue al honor and glorie vnto God that is due to his great name. The Church of Rome teach men to giue this glory to some things else; they holde that the people are to be barred from the free vse of the Scripture, & allow to sweare by Saints, Angelles, Crosse, Rood, and such like.
4 The fourth Commandement appointeth the sanctification of the Sabbath. The church of Rome keepe the dayes of Saints more duly and strictly, more solemnly and precisely then the Lords day, and abrogate the liberty of the sixe dayes.
5 The fift Commandement establisheth the seuerall degrees amongst men. The church of Rome challenge an immunity for their clergy, and a freedome from answering before the secular power: they deny that their holy father oweth subiection to Princes or Emperors: They teach, hee hath power to depose Princes,Bel de pontif. Rom. lib. 5. ca. 6 and to discharge their subiects from their allegeance, and may dispose of all kingdomes at his pleasure, Lastly, they free Children from the obedience of their parents,Bel. de Monach lib. 2. cap. 6. and allow them to enter into Cloysters and Monasteries, without their counsell and consent.
6 The sixt Commandement bindeth vppe our hearts and hands from all cruelty, & willeth vs to preserue life, and shew foorth the fruites of mercy. The Church of Rome open wide gappes for the free committing of murther, and shedding of blood. They giue Pardons, nay promises of heauen to destroy and poison Princes: they appoint sanctuaries and priuiledged places for wilful murtherers, contrary to the law of God, who wold haue such pulled from his Altar, and no religious place to giue them succour or protection, Exod. 21, 11. 1 Kin. 2, 31. And concerning the murthering of soules, a great part of theyr Doctrine leadeth the highway to it, and giueth them a deadly wound.
7 The seuenth Commandement condemneth all impurity and vncleannesse of soule & body, and commandeth vs to possesse our vessels in holinesse and honour. The Church of Rome shaketh the foundation of this Commandement,Hard confutat. of the Apologie. Parson confut. of Ioh. Nichols. and crosseth the purpose of God therein, by forbidding marriage, by accounting it an vncleane life, by establishing vowes of single life, by tollerating and defending the stewes, by giuing liberty for Incest, by allowing the brother to marry his brothers Wife, the vncle to marry his neece; and lastly, by forbidding such degrees as God hath not restrained, to open a way for the Popes dispensations.
8 The eight Commandement chargeth vs with the goods of our neighbour. The church of Rome teach it to be lawfull to make sale of mens soules out of Purgatorie, & as cunning,The common practise of the Pope. nay cozening Merchants, they set all things at offer and proffer: they sell Crosses, Images, & Prayers: they sell the remission of sinnes, and the kingdome of heauen for money, yea, they rob men of their inheritance, defeating & defrauding their posterity, to maintaine their ydle bellies.
9 The ninth Commandement forbiddeth all false witnes bearing. The Church of Rome do beare false witnesse against God, falsifying the Canon of the Scriptures, and make God speake that which he hath not spoken. They teach, that neither faith, nor promise, nor oath must be kept with Heretickes; they maintaine and practise the Doctrine of Equiuocation,See the examinations of the priests & Iesuites. of mentall euasion, and secret reseruation vnto themselues of an hidden sence, contrary to the common vnderstanding of the same wordes, thereby ouerthrowing al equity, & the course of iustice among men.
The tenth Commandement restraineth the motions of the mind, and commandeth a pure [Page 1040] heart toward our neighbour. The Church of Rome teacheth, that the motions without consent, are no sinnes at all; so that they expresly repeale this Commandement, and euidently declare, they neuer vnderstoode the meaning of it. Notwithstanding, these are those Teachers that boast themselues to bee the successors of the Apostles, and to haue the onely right calling, yet we see how corrupt they are in doctrine, glorying in the naked name of the Church, and ouer-turning the foundation whereon it is builded.
Ʋse 4 Lastly, this teacheth sundry duties both to the Pastors and people committed vnto theyr charge. First of all, it putteth the Ministers in minde to looke to their flocks, & to take heed to them that they be not seduced. Wee are all of vs naturally inclined to falshood and error, and loue darkenesse better then light, that so we may walke at liberty, and not be controlled. But our danger is greater by reason of false seducers which are deceitfull workmen, and the instruments of the subtle Serpent, by whom they are inspired. This duty being so necessary in regard of the common danger of the Church, is diuers times vrged by Christ and his Apostles. Christ warneth his Disciples to be watchfull, because of false teachers that should arise in the last dayes, Matth. 24, 24. The Apostle Iude testifyeth, chap. 3, verse 4. that he gaue diligent heede to write vnto them of the common faith, which was once giuen vnto the Saints; because there were certaine vngodly men crept in, which turned the grace of God into wantonnesse, and denyed GOD the onely Lord, and our Lord Iesus Christ.
The Apostle Paul exhorting the elders of Ephesus, propounding vnto them his owne example, & foretelling the danger that hung ouer their heads, to wit, that their faith shold be assaulted, and their zeale tried by false teachers springing vp from themselues, sayeth: Take heed vnto your selues, and to all the Flocke, whereof the holy Ghost hath made you ouerseers, to feed the Church of God, which hee hath purchased with his owne blood: Watch therefore, & remember, that by the space of three yeares, I ceased not to warne euery one night and day with teares, Actes 20, 28, 29. So the same Apostle chargeth Timothy before God, and before the Lord Iesus Christ, Which shall iudge the quicke and dead at his appearing, and in his kingdome, to preach the Word in season, and out of season; because the time will come when they will not suffer wholesome Doctrine, but hauing their eares itching, shall after their owne lusts get them an heap of Teachers, turning from the truth, and giuing heed to fables. Secondly, this serueth to instruct the people of God to be throughly furnished and well prepared against such seducers, that they may be able to stand our against them, and to resist them stedfastly in the faith. We shall be fitted to beare out this triall, if we be carefull to vnderstand the acceptable will of God; and if we be able to weild the sword of the Spirit, wc is the word of God. Our Sauiour teacheth his Disciples to beware of false Teachers, which come in sheepes cloathing, but inwardly are rauening Wolues, Mat. 7, 15. This is the vse which the Apostle Iude maketh, chap. 4: where making mention that seducers were entered secretly and subtilly among them, hee mooued them to striue and contend for the common faith taught by his ministry. If we wold know how this shold be, let vs haue our faith stablisht in the grace of God, and our hearts setled in the truth. Faith is a precious Iewell, the Iewell of Iewels: it must then be kept well and warily. If a man haue a pearle of great price committed vnto him, he will not let it lye about commonly and carelesly for euery one to pilfer & purloyne, but keepe it vnder lock & key, that it may be preserued safe and sure. True Religion builded vpon the foundation of the Prophets and Apostles, is such a Pearle, it must be kept with watch and ward, or else it will bee stolne and taken from vs. It is such a Iewel, as when a man hath found it, he will sell all that he hath to keepe and retaine it.
[The people beganne to commit whoredome with the daughters of Moab.] We haue heard before the author of that stumbling-blocke, which was laid before the feet of the people of God, to cause them to fall, to wit, Balaam; from him the counsell came, by him the net was made, and by Balak it was spred to intrappe them. Now we see what they committed, & wherein they offended. So soone as the plot is deuised, and the counsell followed, by and by the Israelites are taken in the snare. They banquet with the Moabites in the idoll feasts, & so fall into fornication. These are tentations on the right hand, delights to the flesh, and enticements to pleasures.Doctrin [...] Tentatio [...] by pleasu [...] are most [...] gerous. The Doctrine arising from hence is this, That tentations from pleasures & delights, are of all other most dangerous, & more effectuall to preuaile ouer vs then such tentations as stand on the left hand, to witte, crosses & aduersities. Indeed we are assailed on euery side; on the left hand by pouerty, shame, contempt, persecutions, and such like, wc cause many to hang down their heads, to cast away their confidence, to renounce their faith, & to depart out of ye field without striking a stroke: but such as present themselues at our right hād, as riches, power, honor, glory, preferment profit, pleasure, which dazle the eyes, and entangle the hart with the delights therof, these are most cunning Engines and instruments, vsed or rather abused by Sathan to our destruction. This was the last tentation, as most auaileable in it selfe, that the diuel vsed against our Sauiour Christ, Mat. 4, 8. shewing and offering vnto him the kingdomes of the world, & the glory thereof. Faire promises of high preferment preuailed with Eue to eate of the forbidden fruite.Genesis He gaue Dauid the foile by vncleannesse, and Noah by drunkennesse; [Page 1041] Salomon by idolatry, and Hezekiah by prosperity, when he could not shake them by crosses and persecutions. Gold and siluer haue opened the gates of the Citty, when the force of the Cannon shot could not. This is that which the Prophet Dauid meaneth, when he saith, I saide in my prosperity, I shall not be remoued, Psal. 30, 6. The Church of God was neuer so ouertaken with aduersity, as with abundance and prosperity: & more are brought to condemnation by riches, pleasures, and worldly lusts, then by pouerty and persecution.
Reason 1 The Reasons to inforce this doctrine, are diuers. First, prosperity puffeth vp not onely the wicked, but also the godly, and stealeth away the heart of man before he feele the danger, and can thinke vpon that which will follow. Pleasures make vs forget God and our selues; both seducing worldlings, and such as remember not God all their life long, and ouertaking the faithfull (which haue walked in the feare of God) when they haue al things at will, so as they haue not knowne themselues any more. When Salomon was old, his wiues by flattery turned away his heart. 1 Kings 11, 4. So did Dalilah the heart of Sampson, iudg. 14. & 15, who was made so weak & impotent by the look of a woman, that he yeelded himselfe to her lure or lust most reproachfully, & brought himselfe into extreme bondage and slauery through her enticements.
Reason 2 Secondly, carnall pleasures and riches are deceitfull, they appeare otherwise then they are. They are like to a baite that couereth a deadly hooke, they are like the greene grasse, in which lurketh and lyeth a Serpent ready to sting vs vnto death: they are like some cunning Couering that hideth a deepe pit prepared to swallow vs. This is the reason vsed by the Apostle, shewing, That they which will bee rich, fall into tentations and snares, and into foolish and noysome lusts, 1 Tim. 6, 9, 1. Salomon speaking of falling into whoredome, sayeth, Prou. 7, 21. & 5, 2. The lips of a strange Woman drop as an hony combe, and her mouth is softer then Oyle; when as her end is as bitter as wormwood, & as sharpe as a two-edged sword: her paths leade to the graue, and her wayes tend to hell by this means she catcheth fooles, and bringeth them to the stocks as an Oxe to the slaughter.
Vse 1 The vses follow to bee considered of vs. First, let vs learne from hence to confesse, that prosperity is a slippery estate, and howsoeuer it bee much desired and admired, yet it is full of great dangers, and hedged in with diuers difficulties. This is not knowne nor vnderstood of the men of this world. True it is, whē God sendeth famine, or warre, or pestilence, and infectious diseases, all men can say, Alas, these are hard and heauy times, terrible, and troublesome seasons, we are alwayes in danger of death. But wee must remember, that when we liue at ease, and all of vs be at peace, when God deliuereth vs from diseases, wee must not be secure and fall asleep in such prosperity, but consider that we are set in slippery places. This the Apostle Paul teacheth, 2 Tim. 3, 1, where hee saith, In the l [...]st daies shall come perillous times: for men shall bee louers of themselues, proude, couetous, boasters, louers of pleasures more then louers of God, hauing a shew of godlinesse, but denying the power thereof. Hee speaketh of rough and greeuous times, yet he neither nameth nor meaneth plague, pestilence, famine, sword, or such like calamities: but hee telleth of things more dangerous, although we take our selues to be free and farre from all danger. We account no times tedious and troublesome, but when wee liue in feare of death, or feele our bellies pinched, or else are crossed in the things of this life. Alas, saith one, how hard are these times? we suffer pouerty, penury, and great misery! O woful and wretched times, saith another; the plague is in such a place, it is come neere our dwellings, we may looke for it euery day to sweepe vs away; how shall we do in these extremities? or whither shall wee turne our heads from these troubles? Neuerthelesse, we must know, that a man may be free from all these distresses, & yet liue in the greatest dangers. We may haue peace and plenty, we may enioy health and liberty, we may abound in riches & prosperity, & yet be possessed and compassed about with a thousand plagues more fearfull,What times are most dangerous. more deadly, and more dangerous then the pestilence, sword, and famine, which trouble vs so much and bring vs to our wits end. Let vs take heed of our corrupt iudgement of the times, and learne more to feare men that liue in prosperity then such as sinke down into aduersity, inasmuch as their tentations are more strong & effectuall. Prosperity, ease, peace, and riches, haue turned through our corruption, to be the pests and poison of the Church. This the wise man teacheth, Prou. 1, 32. Ease slayeth thee foolish, and the prosperity of fooles destroyeth them. It is therefore a great mercy of God, when he teacheth his children to stand vpright in this slippery way, and that they make them not their bane, which are giuen them as a blessing. Hee setteth before their eies the dayly changes of all things vnder the Sunne, and assureth them that nothing continueth in one estate: hee frameth them to the contempt of the worlde, and setleth their hearts to desire no more then their most wise and prouident Father thinketh meete for them. He teacheth them that the most beautifull flowers do fade and lose the glory which for a time they had. They see riches to bee vncertaine and decei [...] full, heal [...]h to bee changeable, our friends and acquaintance subiect to death, and al humane things to be transitory, vain, and soon flitting away. By al these meditations it pleaseth God to stay vp his people, that they fall not from him in their prosperity.
Secondly, it should teach vs to vse patience Vse 2 vnder the crosse, and wisely to beare al the afflictions that God seeth good to lay vpon vs. [Page 1042] We see by experience, that peace and plenty haue done the Church more harme then wars and bloudy persecutions: not that Gods blessings are hurtful and pernicious of themselues, but by reason of our corrupt nature, which is ready to turne his blessings into curses, and his great mercies into so many plagues. This wee see in the example of the Sodomites, they dwelled in a fruitful soyle, like the garden of Eden, (which God planted, and therein placed our first parents;) but they became exceeding sinners, and abused the blessings of God to their owne confusion, Gen. 13, 10. How farre prosperity & abundance make vs to forget God, consider in the examples of Nebuchadnezzar, Herod, Dan. 4, 27. Acts 12.22. Haman, and sundry others. Iob feared that his sonnes in their feasting and banquetting, had blasphemed God, Iob 1, 5. It appeareth in the parable of the rich man, that made a feast, & sent out his messengers to inuite his guests,Luke 14, 19. that they refused to come, and pretended sundry excuses, one had hyred a farme, another had bought fiue yoke of oxen, another had married a wife, he could not come: wherby our Sauiour sheweth, what causes commonly they are that withdraw and withhold mens minds from obeying Gods word, & embracing the Gospell, to wit, the cares of the world, the commodities of this life, the deceitfulnes of riches, the pleasures of the flesh, & the study of earthly things: these were such ranke thornes, that they choaked all heauenly meditations, & hindred the growth of spirituall graces: these brought a fogginesse vpon the soule, and wrought in them a forgetfulnes of God. Wherfore, let vs not murmure and repine vnder the crosse, but stoope down vnder his mighty hand, who sendeth his correction for our good, that we should not perish, and be condemned with the world, Heb, 12, 7. Psal. 119, 71. 1 Cor. 11, 31. He doth not take pleasure and pastime in punishing of vs, but as a louing father he respecteth onely our benefit. Hee hath many wayes to deliuer vs, & promiseth that our afflictions shall not bee aboue our strength, but haue a good end, and an happy yssue. We must be content with the Lords doings, and know that he will sanctifie the afflictions of our bodies, to the comfort of our soules, whilest those that flow in earthly blessings, and abound in outward prosperity, do forget God that made them, and runne on in the pride of their hearts to vnthankfulnesse against God.
Vse 3 Thirdly, let vs not be deceiued with sinfull pleasures, when the baite is offered, and the net pitched before vs, to take vs with the hooke, and to catch vs in the snare; but bee carefull to reiect and refuse whatsoeuer tempteth vs vnto euill. Pleasures are of two sorts: some are simply vnlawfull, and not to be vsed at all, being directly contrary to the word of God. Such are the pleasures that carnall men take in eating till they surfet, and in drinking till they are drunken: such are the pleasures that whoremongers take in adultery, fornication, and vncleannesse. Others are of themselues indifferent, and in their owne Nature neyther good nor euill, but according as they are vsed, as hunting, hawking, and other lawfull recreations; and euen these, when they take vp all our thoughts, and thrust out better things out of the doores, are called thorns in the parable of the Sower, as wel as vnlawfull pleasures, Luk. 8, 14. There is nothing doeth so much choake the word of God, as the pleasures of the flesh; nothing causeth vs so soone to forget it; nothing maketh vs so soon weary, and loath to heare it, as the desire to follow and pursue after our delights; so that it standeth vs vpon to cut them vp, and to pull them out of the ground of our hearts. We see men wil not suffer briars and bushes to spring vp where their corne shold grow, much more it is required of vs to rid our hearts of all occasions and allurements vnto sinne. The Faith of Moses is commended, that hee refused to be called the sonne of Pharaohs daughter,Heb. 11, 24, 25 and chose rather to suffer aduersity with the people of God, then to inioy the pleasures of sin for a season, esteeming the rebuke of Christ greater riches then the treasures of Egypt, for hee had respect vnto the recompence of the reward. Let vs therefore shake off al pleasures of sinne, not onely such as are in themselues vngodly and vnlawfull, but all other whatsoeuer, when they become clogs and incumberances vnto vs, and hinder vs in the duties of our callings. Many indeed are drawn and driuen from the word by trouble and persecution:Prosperity is more dangerous then aduersity. but many moe fall away by peace & prosperity, by riches, wealth, & pleasures, which (when men are delighted and drunken with them) are more dangerous enemies then affliction and aduersity. We see many by experience, who in the dayes of tribulation haue not giuen ouer their hold, but endured slanders, reuilings, imprisonment, hunger, and thirst in a necessitous estate; yet haue bene ouercome with peace, drowned with sensuality, and lulled asleepe in carnall security. Euen as a company of Marriners, so long as they are in danger of drowning, through violence of winds, and rage of the Tempest, and working of the sea, do watch and looke about them, followe their calling, and keep the ship from sinking; but when all is safe and quiet, doe fall out among themselues, or delight in quaffing, and care not which end goe forward; so is it with vs that liue in these dayes of peace and quyetnesse, we remember not what God hath done for vs, neyther are led by his mercies vnto obedience. We cannot deny but that our blessings haue bene many and great, but as Moses complaineth, Deut, 32, 15. Hee that should haue bene vpright when he waxed fatte, spurned with his heeles. For it may be truly saide of vs which is spoken against Israel; we are fat, we are grosse, wee are laden with fatnesse, and therefore haue we forsaken the Lord, & haue [Page 1043] not regarded the strong God of our saluation: thus like foolish people and vnwise haue we rewarded the Lord for his goodnesse, and recompenced the kindnes that we haue receiued at his hands.
Vse 4 Lastly, it is our duty to pray continually to God, that wee be not ouertaken with them. We liue in the dayes of peace, we dwell quietly in our houses, we taste not the bitternesse of affliction, as our neighbours haue done round about vs; let vs take heed wee fall not into pride and presumption, and so by the iust iudgement of God for our vnthankfulnesse, be deliuered ouer as bondslaues vnto the diuell. This is it which is offered to our considerations in the sixt and last petition of the Lords prayer, where we pray not to be led into temptation, but to be deliuered from euill, Mat. 6, 13. It is not the meaning of Christ in these wordes, that wee should desire of God to bee wholly freed from tentations, but we craue his grace, and the power of his Spirit, to sustaine & vphold vs that we be not ouercome, & yeeld vnto them; that we may stand stedfast in our obedience, that we may not be puffed vp with prosperity, nor deiected or cast downe with aduersity. This made the wiseman say to God in his meditations, Giue me not riches, but feede me with conuenient food for mee, Prou. 30, 8, 9. lest being full, I lye, and say, Who is the Lord? He prayeth in that place, not onely against inconuenient want, and hurtfull pouerty, but against inconuenient wealth, hurtfull store, and ouerflowing and superfluous abundance, lest his heart should be lifted vp, and so hee turne from the Commandements of God. So then, when we liue vnder plentifulnesse of outward blessings, when we enioy health, wealth, peace, and sufficiency of al things for this present life, are we free from dāngers? haue we no need to watch? or may we be secure? Surely, if we will iudge aright, and measure our cases, eyther by the right line of Gods holy law, or by our owne Christian experience, we shall finde our perill to be the greater, when wee haue such strong allurements and deceiuable prouocations, to set our delight vpon this world, then when we are holden vnder afflictions. For then Satan as a subtle enemy, craftily windeth in with vs, and worketh vpon our hearts by occasion of these blessings of God bestowed vpon vs. For as the parching heate of the Sun will sooner make a man cast away his cloake then the boysterous and blustering winds: so the gracious dayes of peace shining vpon vs, wil sooner cause vs to cast off our confidence then the stormes and tempests that beate vpon vs. Moses charged the people of Israel when they were brought into the land of Promise, flowing with milke and hony, to beware lest they forgate the Lord which brought them out of the land of Egypt, Deut. 6, 12. Whilst Dauid wandered in the wildernesse, was hunted out of holes by Saul, into which hee was glad to creepe to hide himselfe, and was trained vp in the schoole of afflictions, hee comforted himselfe in the Lord his God, hee made him his rocke and refuge, he asked counsell of him, & followed his direction: but when he had rest from enemies, safety from dangers, deliuerāce from troubles, comfort from sorrowes, and freedome from afflictions, he fell into horrible sinnes, both in the matter of Vriah, & in numbering of the people. When Hezekiah fel sick, and receiued a message that the sicknes was in it selfe vnto death, Esay 38, 2. hee turned his face to the wall, he prayed to the Lord, and besought the Lord to remember how hee had walked before him in the truth, & with a perfect heart: but after that God had remembered him according to his prayer, he forgat the Lord incontinently: so soone as he was released and restored, hee was puffed vp with ambition and vainglory, when he shewed to the messenger of the king of Babel, the riches of his kingdome, the house of his Armour, the greatnesse of his Treasure, and the abundāce of his Spices and precious Oyntments. When the rich man in the Gospel was willed to sel al that he had, and giue it to the poore, & thereby tried whether hee loued the Lord, better then riches, he went away heauy and sorrowfull: whereupon our Sauiour deliuereth this warning to teach vs wisedome, Matth. 19, 23. Verily I say vnto you, that a rich man shall hardly enter into the kingdome of heauen. He doth not deny the rich man entrance, or shut the doore against him; but he layeth before him his danger, and telleth vs how hardly hee shall enter. He neuer said in the Gospel, how hardly shall the poore man enter into the kingdome of heauen? He neuer saide, how hardly shall hee that is persecuted, imprisoned, reuiled, afflicted, and tormented, enter into the kingdome of heauen? But hee warneth him that liueth in abundance, to looke to his footing that he do not slide, and to take heed to his heart, that it be not lifted vp. So then, to conclude, when the light of Gods countenance doeth shine in our dwellings; when he filleth our houses with store, giueth vs an ample portion of wealth & possessions: when he furnisheth our table, and maketh our cup to runne ouer; let vs blesse the name of the Lord for our plenty which hee hath giuen vs: let not vs be high minded, and trust in vncertain riches, but in the liuing God which giueth vs aboundantly all things to inioy, which hart can wish or tongue can craue, or hand can receyue.
[Verse 2. Which called the people vnto the sacrifice of their gods.] The purpose of the Moabites and Midianites was to draw the people into sinne, and by sinne to bring vpon them the iudgements of almighty God. No doubt they had heard how God had wasted and destroyed them in the Wildernesse, as we reade in Numb. chap. 14. verse 29, and theyr carkasses were consumed by diuers and sundry plagues that did breake in vpon them by the violence of fire, by the edge of the [...] [Page 1046] bountifull, yea prodigall, euen to waste their wealth, and to consume their substance, rather then bee disappointed of their enterprize. Therefore it standeth vs vpon, to looke warily to our selues, and to haue an eye vnto them, that they do not sodainly surprize vs, & work our confusion. This is the vse which Christ teacheth vs. Mat. 10, 16. I send you as Sheepe in the midst of Wolues: bee ye therefore wise as Serpents, and innocent as Doues. This is to be marked of vs, and to be practised by vs. Our enemies are not simple and sottish, that they should be contemned, but deepe in counsell, prudent in enterprizing, wary in proceeding, politicke in preuenting, and sodaine in executing what they haue deuised. They are for the most part wiser in their generations, then the children of light. We are light of credit, ready to beleeue new reconciled frends, forward to trust faire promises, & apt to rest on shews and pretences of a good meaning. This hath bred greater mischeefe to the Church then open violence. Their subtilty hath cut deeper, and preuayled further then the sword. If we then shall bee found sleeping, when they are watchfull, or carelesse when they are prepared, or naked when they are armed, or secure when they are busily employed; we must look for no pitty at their hands where we finde no piety, but consider that the mercies of the wicked are tokens of their cruelty, and their bowels of compassion, are the wayes of destruction. Prouerb. 12, 10.
Vse 3 Lastly, it is our duty to pray vnto God to be deliuered from such vngodly and vnreasonable men. If once we fall into theyr snares, we must neuer look to escape. We must watch and pray that we fall not into the trappes and traines which they make dayly to surprize vs. Hence it is that the Apostle saith, 2 Thess. 3, 2. Pray for vs, that the word of the Lord may haue a free passage, and that we may be deliuered from vnreasonable & euill men, for all men haue not faith. We are not able to free and deliuer our selues nor match our aduersaries in deepe deuices, who make conscience of nothing. Al our hope and trust must be in God, who wil catch the wise in their own craft, and confound them in their owne deuices. Hee will turne them into the pit which they haue digged, and take thē in the snares which they haue prepared for others. As they regard not to fill vp the measure of their iniquity, and adde sin vnto sinne; so God will bring their workes to light, & fill the cup of vengeance vnto them to drink. Let vs therefore abstaine from their wayes, & not giue liberty vnto our selues to follow them in euill, no not a little: but call vpon God in the dayes of our trouble, who will deliuer vs out of our distresse, Ps. 50, 15. This we see practised by the Israelites, when they were vexed & sore tormented by the Ammonites, they cried vnto the Lord, saying, We haue sinned against thee, euen because we haue forsaken our owne God, and haue serued Baalim: do thou vnto vs whatsoeuer pleaseth thee, onely we pray thee deliuer vs this day, Iudges 10, 10, 15. When Dauid after his numbering of the people, had the choice giuen vnto him of three iudgments, whether he would haue brought vpon him the want of bread, or the sword of the enemy, or ye plague of pestilence: hee sayde, I am in a wonderfull streight: let vs fall now into the hand of the Lord, for his mercies are great, and let mee not fall into the hand of man, as 2 Sam, 24. verse 14. When one tolde Iehoshaphat, that a great multitude came against him out of Aram, he set himselfe to seeke the Lord, he asked counsel of him, he proclaimed a fast, he acknowledgeth his own weaknes, he dependeth vpon Gods power, & prayeth to be deliuerd from them that sought his destruction, 2 Chr. 20, 6. When Hezekiah saw the enemy come to besiedge Ierusalem, and perceiued his purpose to fight against it, he put on sackcloth, and came into the house of the Lord God,2 King. 19, 14, 15. hee receyued the blasphemous Letters of the King of Ashur, reuiling the Lord, defying his people, and disgracing them both: hee spread them before the Lord, and prayed earnestly vnto him to saue them out of the hands of their enemies, th [...]t all the kingdomes of the earth migh [...] know, that the Lord is onely God. So it standeth vs vpon, to flye vnto God, & to call vpon him to preserue vs from our enemies; and then it shall come to passe, that hee which was an arme of defence vnto them, will be our helper in due time, euen in affliction, who neuer faileth those that put their trust in him.
[The people ate, and bowed downe to their gods.] Heere wee see another sinne of the Israelites layde before vs; they fall from one euill into another, from the breach of the first Table, into the breach of the second. Such as made no conscience to eate meate in the Idols Temple, and to bow downe to strange gods, no maruel if they followed strange flesh, and fel into the sinne of fornication.
From hence ariseth this truth,Doctrine. Such as are impure in religion, are vnrighteous in conuersation That all such as are impure and corrupt in the worship of God, are commonly lewde in their outward dealing, and loose in their behauiour toward men. Spirituall and bodily fornication, doe vsually goe together; Idolatry and Adultery do ordinarily follow one another; as in this place, we see the people sacrificed vnto their gods, and committed whoredome. This the Prophet Hosea expresseth at large, chap. 4, 1, 2: There is no knowledge of God in the land. And what followeth heereof? By swearing & lying, and by killing and stealing, & whoring they breake out, and blood toucheth blood. Thus the Prophet, or rather the Lord by the Prophet, vpbraydeth the people, Ieremy 5, 7 & 7, 9, 10. How should I spare thee for this? Thy children haue forsaken me, and sworne by them that are no goddes: though I fed them to the full, yet they committed adultery, and assembled themselues by companies in the harlots houses. The Apostle Paul declareth, [Page 1047] that the Heathen which knew not God, were full of all vnrighteousnesse, fornication, wickednesse, couetousnesse, maliciousnesse, enuy, murther, debate, deceite: they were slanderers of men, haters of God, dooers of wrong, inuenters of euill things, disobeyers of parents, breakers of Couenants, destitute of naturall affections, and voide of all mercy, Rom. 1, 29: And the same Apostle writing to the Ephesians, chap. 4, 18. This the Apostle Iohn noteth in the Nicolaitanes, Reuel. 2, 14, 20: who maintained the doctrine of Balaam, counselling Balak to lay a stumbling blocke before the children of Israel, perswading to eate of the things sacrificed to Idols, and alluring vnto fornication. This he reprooueth in the false Prophetesse (whom for her leud qualities he calleth Iezabel) who deceiued the seruants of God, to make them commit fornication, and to eate meates that were sacrificed vnto idols. Thus it fareth with the Nations that know not God, they are ignorant of the duties which are due vnto men.
The Turkes that haue seated their Empire in the East, and made a mixture of all Religions, to the end they might draw some of all sorts vnto themselues, doe professe and practise most abhominable vices, euen by the doctrine of their Alcoran, [...]. chap. 41. [...]:3. where that false Prophet Mahomet alloweth a man to haue foure wiues, and to keepe fifteene Concubines: he forbiddeth any to be accused of adultery, vnder foure witnesses, and accounteth those most holy men, which accōpany with beasts. The Church of Rome defiling the worship of God by detestable idolatry, as grosse as the Heathen committed, and in some part exceeding all the idolatry of the Heathen, in that they worship a breaden god: maintaine filthinesse and vncleannesse sundry waies: First, in the tolleration of the Stewes, flat against the Commandement of God, Deut. 23, 17. There shall be no whore of the daughters of Israel, neither shal ther be an whorekeeper among the sons of Israel. This tolleration is a flat occasion to many young men and women that otherwise might abstaine from this kinde of wickednes. And what monstrous impiety is this, when father and sonne, Brother and Brother, Vncle and Nephew, shall come to one and the same harlot, one before or after the other? Secondly, they deny marriage as an vnholy thing to their holy Cleargy, and thereby open a gappe to all kinde of pollutions, contrary to the expresse word of God, that a Byshop should be the husband of one wife, and that marriage is left free, and accounted honourable in all, and the bed vndefiled, 1 Tim. 3, 2. & Heb. 13, 4. Thirdly, not to stand further in ripping vppe these enormities in this place, their Law alloweth the marriage of any persons beyond the fourth degree, [...] whereby in some cases followeth incest. Al these testimonies and examples being thus layde together, doe teach vs, that corruption of manners, and lewdnesse of life, doe alwayes accompany defects and defilings in the true Religion.
Let vs come to consider the causes, to make it more plaine and euident vnto vs. First, such Reason 1 is the iudgment and iustice of God, punishing one sin with another, giuing ouer such as make no conscience to know or acknowledge God, into a reprobate sence, and appointing them to be vessels of shame and dishonour. This is the reason which the Apostle directly handleth, Rom. 1, 25, 26. They turned the truth of God into a lie, seruing the creature, and forsaking the Creator, which is blessed for euer, Amen: for this cause God gaue them vp vnto vile affections, for euen their women did change the naturall vse, into that which is against nature, and likewise also the men left the naturall vse of the woman, & burned in their lust one toward another, and man with man wrought filthinesse, and receiued in themselues such recompence of their errour, as was meete. Where we see, the Apostle charging the Gentiles with turning the glory of the incorruptible God to the similitude of the image of a corruptible man, and so regarded not to serue him, declareth, that God gaue thē vp to their hearts lustes, and deliuered them vp into a reprobate minde, so that they committed vncleannesse, they defiled their owne bodies betweene themselues, & did those things which are not conuenient. So the same Apostle in another place teacheth, That God shall send them strong delusions, that they should beleeue lies, that all they might bee damned which beleeued not the truth, but had pleasure in vnrighteousnesse, 2 Th. 2, 11, 12. This dealing is righteous in God, being a punishment for sinne, howsoeuer it be wicked in the committers.
Secondly, the first Table containeth the great and chiefe Commandements, and the second is like vnto it, Math. 22, 38. So then all prophanenes is as a bitter and poysoned root, infecting farre and neere: and as a Tree that ouershadoweth all good hearbs, that they cannot grow vp or prosper. Our Sauior Christ making the summe of the first Table to consist in louing God with all our heart, with all our soule, and with all our minde, calleth this the first and the great Commandement, as the fountaine and foundation of the other. So the Apostle Iohn, making the loue to God and to men, necessarily to concurre and accompany one another, saith; If any man say, I loue God, and yet hate his brother, he is a liar: for how can he that loueth not his brother whom he hath seene, loue God whom he hath not seene? 1 Iohn, chapter 4, verse 20. And hence it commeth to passe, that where men haue not the feare of God, and the knowledge of his Name, they become abhominable in all their doings.
Thirdly, the diuell ruleth & worketh in such as make no care to know God, but walke according to ye course of this world, in superstition, & in idolatry. The Apostle sheweth this to be the cause why they had their conuersation in times past, in the lusts of the flesh, & in [Page 1048] the fulfilling of the will of the flesh, and of the minde, and were by nature the Children of wrath as well as others, Because they were ruled by the Prince that ruleth in the aire, the spirit that worketh in all the children of disobedience, Ephes. 2, 2, 3.
Let vs now proceed to the Vses. First, we Vse 1 learne from hence, that wee may iustly feare all iniurious, vniust, and vncleane dealing, and looke for fraud and oppression where there is no true Religion established and professed. When Abraham went down into Egypt with his wife, and afterward soiourned in the land of Gerar among the Philistims, where was no true knowledge of the true God, hee thought thus with himselfe: Surely the feare of God is not in this place, & they will slay me for my wiues sake; and thereby was moued to deny the protection of his wife, and to say shee was his Sister, Gen. 12, 12. & 20, 11. This is to be expected & looked for from all such places and persons, that haue in them no religion of Christ, no godlines of life, no feare of God; we must prepare our selues to endure all hard & wrongfull dealing at their hands. Wee see this in the example of the Sodomites toward Lot, Gen. 19, 9. & in the inhabitants of Gibeah toward the Leuite and his wife, Iudg. 1 [...], 22. For where the feare of God ruleth not, there is no vertue, no truth, no mercy, no honesty, no sobriety, no conscience. They refraine not violence, but run into all wickednes. We see then what holdeth out, and letteth in the flood of vngodly-lines into a place, be it kingdome, city, house, family, or particular person: if the fear of God be there, the wall is strong, the banke is sure, the waues of an euill life cannot ouerflow: if it be not there, nothing is so horrible and vnnaturall, but it wil enter, and it shall easily be entertained. Happy is that place, and blessed yt person wherein this feare is, and cursed where this wanteth. For as the banke doth keepe the water from ouerflowing, so doth the feare of God in man or woman hold out the floods & inundations of sin, that it ouerspreadeth not, as otherwise it would. A notable proof of this appeareth in the midwiues mentioned in Exodus, ch. 1, 17: when Pharaoh commanded them to kill euery male childe that was born of the Israelitish women, what was it that kept out this most cruell murther from heart and hand, but this reuerent feare of God more then of man, and of his commandement more then of the decree of the King? for so sayth the Scripture, The midwiues feared God, and therefore did not as the king had charged thē. This feare made Ioseph that hee durst not sin against his master when he was tempted, nor against his bretheren by whom he had bene iniuried, Gen. 39, 9. and 50, 19. This feare is the beginning of wisedome, and a good vnderstanding haue all they that doe thereafter, the praise of it endureth for euer, Psal. 111.10.
Vse 2 Secondly, we see that they which make no conscience to serue God, and to performe the parts of his worship in the exercises of religion, can performe aright no duties to men in any sincerity or simplicity. Such as haue no religion in them, are giuen ouer to al licentiousnes, they are alwayes iustly to bee doubted, worthily to bee suspected, and hardly to bee trusted: we are not to looke for good dealing to come from them for conscience sake, more then by constraint or necessity, or for ye praise or applause of the world. For how can any man suppose that that son will be dutifull to a stranger, that is rebellious and disobedient to his naturall father? Or that the seruant wil be true and trusty to another, who hath plaid the theefe and false varlet to his own master? God is our Father, the Lord is our master: Malachi 1, [...] if any man haue no care to serue him, to obey him, to fear him; how can it be expected that he shold deale vprightly with men, & discharge a good conscience toward them? There are no duties of the second table accepted, where obedience to the first table is not performed. So then, no trust is to be giuen, no truth to bee looked for of such as are idolaters, and haue no religion at all in them. The Prophet Micah complaining of the prophanenesse of the Iewes, that the good were perished out of the land, and the righteous from among men, saith: The best of them is a abriar, and the most righteous of them is a thornie hedge. Trust ye not a friend, neither put yee confidence in a counseller, keepe the doores of thy mouth from her that lyeth in thy bosome: for the sonne reuileth the father, the daughter riseth vppe against her mother: the daughter in law against her Mother in law, and a mans enemies are the men of his owne house, Mic. 7, 5. This place is applyed by our Sauiour Christ against such as shall hate the Gospell; to trust such too far, though neuer so neere vs in the flesh, will bring repentance when it is too late.
Lastly, we learn,Ʋse that the best way to bring a people to be obedient and well ordered for their outward carriage, is to worke in them ye knowledge of religion. If we wold haue children in their places to be dutifull, seruants to be trusty, and both of them to bee subiect to such as are set ouer them, behold here the ready way, and the right course that is to bee taken with them, we must plant in them the fear of the Lord. It is a common complaint to crie out of the iniquities of times, & to inueigh against the stubbornnes of children & vnfaithfulnes of seruants: but in the meane season we consider not wher the cause lyeth, & how it is to be amended and redressed. The cheefe and principall occasion of all houshold disorder, is the want of Christian instruction. Youth are like to the potters clay, fit to bee framed into any fashion: or like the soft waxe that is ready to receyue any impression. If they be suffered to runne on without godly education, & to vvax ripe in sinne as they grovv strong in age, they vvill sooner breake like the old tree, then bend like a tender twigge. Abraham is commended by the mouth of GOD for this [Page 1049] care; Gen. 18, 19: he had an excellent family, a blessed Isaac, an obedient wife, and trustie seruants; euery one knew his duty, euery one was found faithfull in his calling. How dutifull Isaac was, appeareth in the preparation yt Abraham made to offer him vp as a burnt Offering to God, according to the commandement of God, Gen. 22, 9: which was a great triall of a great faith, by a great worke: he did not rebell and resist his father, but suffered himselfe willingly to be bound, quietly to be layd vpon the Altar, and patiently made himselfe ready to endure the stroake of the knife. How obedient Sara was, is notably shewed herein, in that Abraham hauing receyued an expresse commandement to goe out of his countrey, from his kindred, and from his fathers house, vnto a land which God would shew him: shee waited not for a speciall calling to warrant her,Gen. 12.1. nor asked counsell of her corrupt affections, but followed him whither soeuer he went, and was a comfortable companion with him in all his afflictions. Hence it is that the Apostle Peter setteth her forth as a worthy paterne for all women to looke vpon, 1 Pet. 3, 6. After this manner in times past, did the holy women (which trusted in God) attire thē selues, and were subiect to their husbands: as Sarah obeyed Abraham, and called him Sir, whose daughters ye are whiles ye do well, not being afraid of any terror. And touching the trustines of his seruants, we may see it by their readinesse to arme themselues, and hazard their liues to recouer Lot that was taken prisoner, and by the imploiment of ye Steward of his house to fetch a wife for his sonne Isaac, whose deuotion towards God, whose loue towards his master, whose faithfulnes towards Isaac, whose conscience in his place, is plainly reuealed in the word of God, Gen. 14, 14. & 24, 2. The like we might profitably obserue in Cornelius, Act 10, 7, he feared God with all his houshold, & therefore when he was willed by the Angel to send for Peter, whereby he might bee further instructed with his family, hee had a faythfull souldier whom he imployed in this waightie and necessary busines. This was the care of the good and godly kings of Iudah, Dauid, Iehosaphat, Hezekiah, Iosiah, and some others: the first thing which they obserued, was the reformation of religion, the establishment of Gods worship, and the sending foorth of the Leuites to teach the people. If these means of instructions were vsed in Ireland, Wales, & other places thoroughout the land (for there is want hereof euery where) if this way were taken in priuate families by the gouernors therof, the people would not bee so tumultuous, seditious, and rebellious, and seruants would not so breake out into swearing, lying, stealing, stubbornnesse, & all vnfaithfulnesse. We should not haue our Magistrates so continually troubled, nor our prisons so much filled, nor executiō so often done vpon malefactors. For if we did prouide to haue them taught the feare of God, we should finde them more dutifull & seruiceable in their callings. But how can we looke that they should bee faithfull to vs when they are vnfaithfull to God? Or how should they feare vs, when they are ignorant of the feare of the Lord? or how should they be obedient to vs for conscience sake, when they make no conscience of disobedience to God? This serueth to reproue all those yt punish seuerely the transgressions of the second Table, and the trespasses done to themselues, but are loose and negligent in punishing the breaches of the first Table. These men begin at the wrong end. A Physitian that would cure a disease, must first take away the cause. He that would dry vp any streame or running water, must stop the head & fountaine. So the onely remedy and right order to purge the commonwealth & family of treasons, murders thefts, and such like enormities, is to be sharp and seuere against idolatry, blasphemies, contempt of true religion, and of the seruice of God. So then, let vs in our places endeuor that they which are committed vnto vs, may know the acceptable wil of God, and haue it taught among them: this will do them in soule & body the greatest good: this will make them most painful & profitable to themselues, leauing a blessing behind it. For as they grow in godlines, so they will increase in faithfulnes.
[Verse 3. And Israel coupled himselfe to Baal-Peor.] Wee haue already seene the sinnes into which the Israelites did fall: now let vs consider the occasion heere offered vnto vs, whereby they were drawne into this spirituall and bodily fornication,Psal. 106, 28. They coupled themselues to Baal-peor, they frequented the company of the Midianitish women, and vsed the familiaritie of euil persons, & so were brought not onely to allow of their sins, but to fall into sin themselues.Doctrine. It is dāgerous to the church to haue fellowship with the wicked. This teacheth vs this truth, that it is dangerous to the Church to haue fellowship with the wicked. Wee are alwayes in danger of falling into euill, the diuell is euer at hand ready to tempt, the world to allure, the flesh to entice: but our estate is more dangerous, when we ioyne with wicked men, & grow in a league with them. This apeareth in the people of Israel who dwelt among ye Canaanites, Iudges 3, 5, 6. They tooke their daughters to bee their wiues, and gaue their daughters to their sons, and serued their gods. This is it which is remembred in Psalme 106, 35. They destroyed not the people as the Lord had commanded them, but were mingled amongst the Heathen, and learned their workes, and serued their Idols, which were their ruine. Heereunto commeth the exhortation of the Apostle, Ephes. 5, 7, 11. Bee not companions with them. And the Apostle Iohn setteth down, 2 Ioh. 10, 11. If there come any vnto you & bring not this doctrin, receiue him not to house, nor bid him, God speed: for hee that biddeth him God speed, is partaker of his euill deeds.
This will yet better appeare, if wee marke [Page 1050] the Reasons whereby it is confirmed. First, the godly and vngodly differ as things most opposite, as fire and water, as heauen and hell. It is vnpossible to make an agreement betweene things that are so flatly contrary one to the other. It is a vaine thing to attempt a reconciliation betweene extremities. This reason the Apostle vrgeth, 2 Cor. 6, 14. Be not vnequally yoaked with the Infidels: for what fellowship hath righteousnesse with vnrighteousnesse? Or what communion hath light with darknesse? And what concord hath Christ with Belial? Or what part hath the beleeuer with the Infidel? And what agreement hath the Temple of God with Idols? This opposition being so great, should be effectuall to draw vs to shake off wholly, and reiect vtterly, the company and society of the vngodly.
Secondly, the godly are sooner corrupted, Reason 2 then the vngodly are gained. Nay, one wicked man will sooner seduce an hundred, in regard of the pronenesse of our nature to wickednes, and our vnto [...]ardnesse to the fruites of godlinesse, then an hundred good men shall win one wicked man from his wicked wayes. We see this in Salomon; was not hee excellent in wisedome, Neh. 13.16, beloued of his God, and renowned aboue the Kings of Israel? He thought to haue conuerted his wiues, but his wiues peruerted him, and turned his heart after theyr gods, 1 Kings 11, 2. This we see in Nehemiah, who reprouing the Israelites after theyr returne from captiuity for ioyning with the Idolaters, presseth vnto them the example of Salomon: Did not Salomon the King of Israel sinne by these things? yet among many Nations there was no King like him: for hee was beloued of his God, and God made him King ouer Israel, yet strange women caused him to sinne. To this purpose the Apostle compareth sinne to a leauen, 1 Cor. 5, 6, whose nature is, in short time to leauen the whole lumpe. Euill men can teach vs no good, but much hurt commeth to vs by theyr infection. Whiles the Israelites liued in Egypt, they learned many Egyptian tricks, and practised theyr fashions in worshipping the Calfe. And common experience sheweth, that they draw vanity and corruption vnto themselues that vse the company of vaine and corrupt men, according to the saying of the Apostle, Bee not deceiued, euill words corrupt good manners, 1. Cor. 15, 33.
It remaineth to handle the vses of this Doctrine. Vse 1 First, if wicked company bee dangerous, much more is wickednes it selfe dangerous. For wherefore are we to auoid them, but for theyr wickednes sake? We must not hate theyr persons, but abhorre theyr impieties. When the Apostle Paul had exhorted the Ephesians to bee no companions with carnall men, he addeth; Haue no fellowship with the vnfruitefull works of darknesse, but euen reproue them rather. If then such societies are to be forsaken, much more the works of darknes whereby we are corrupted. For as we are greatly to affect, & earnestly to desire the sweet fellowship of the godly, for their godlinesse and goodnesse sake, that we may learne to follow them: so on the other side, we are to shun the euill company of euil men, lest we learne their wayes. True it is, if we would abstaine altogether from the acquaintance and familiarity of fornicators, Idolaters, extortioners, railers, drunkards, and such like, We must go out of the world, 1 Cor. 6, 10. But albeit we cannot wholly auoide them, yet wee must not thrust our selues into them, nor delight in them, but bee greeued at them, & so soone as we can, winde our selues out of thē. We shall learne no good by their society. Therefore Salomon saith, Hee that walketh with the wise, shall be the wiser: but a companion of fooles shall learne foolishnes, Prou. 13.20. Now albeit we cannot at all times forsake the familiarity of the vnfaithfull, yet wee must euer abandon and abiure their vnfaithfulnes and vngodlines: we cannot euer refuse their company, but wee must euermore renounce their impiety. Let vs take heed we embrace none of their sinnes. He that standeth farthest from a raging flame, is frees [...] and farthest off from burning; hee that walketh a great distance from the banke of the Riuer, is safest from drowning. He that commeth not neere places of infection, is surest to escape the danger. And as wee are to beware of all their sinnes, so especially it behoueth vs to be suspicious and fearefull of those sinnes, vnto which wee know our selues most prone & enclined. For they do most of all delight vs, and those are they which will soonest ouerturne vs, and bring vpon vs destruction of soule and body.
Secondly, it serueth to reproue & condemne Vse 2 all such as are companions with prophane men. The shrowding of our selues into such company, argueth a conformity in affections, howsoeuer wee would haue it thought to be otherwise. We see in the course of nature, that like will to like, and birds of a feather will flie and flocke together. And if they be not yet made like vnto them, and corrupted by them, it is greatly to be feared, they will be allured and enticed. Iehoshaphat was reproued for his friendship and aliance with Ahab, and in the end it was the ruine of his owne house. The Prophet came vnto him, and said, Wouldst thou helpe the wicked, & loue them that hate the Lord? Therefore for this thing the wrath of the Lord is vpon thee, 2 Chron. 19, 2. Happy is their estate, whose abode is continually amongst Gods people, as the Prophet saith, Psal. 65, 3. Blessed is he whom thou choosest, and causest to come to thee: he shall dwell in thy Courts, and he shall bee satisfied with the pleasures of thine house, euen of thine holy Temple. On the other side, wee must confesse it to bee a wofull and heauy condition, to endure the company of the wicked. It is a part of our greefe and sorrow, to be in their society, being alwayes ioyned with sinne and [Page 1051] to the dishonour of God. This made the Prophet cry out with great perplexity, while hee liued amongst the vngodly, and to acknowledge his case to be pittifull and miserable, Wo is me, that I remaine in Mesech, and dwell in the Tents of Kedar, Psal. 120, 5. There is nothing that more discouereth what lyeth in the hart, then the company with whom we ordinarily resort, and the places to which we commonly resort. The heart of man is deceitfull, and the secret corners of it are past finding out: but the company which we vse, shall try what is in it. If the heart be set vpon goodnesse, we will not delight in those that are enclined to leudnesse. The Prophet Dauid testifieth heereby the vprightnesse of his heart, that all his delight was in the Saints, Psal. 16, 3 And Psalm. 119, 63. I am a companion of all them that feare thee, and keepe thy precepts. And Psal. 26. I haue not haunted with vaine persons, neither kept company with the dissemblers: I haue hated the assembly of the euill, and haue not accompanied with the wicked. Such therfore as make themselues merry with lewd company, and can laugh most heartily at their sinnes, declare that they haue corrupt and sinfull hearts, and haue not yet giuen them vnto God.
Thirdly, wee must learne in regard of the Vse 3 danger of euill company, to cast out euery foule spirit out of our societies. Wee haue heard much of some places that haue beene haunted with euill spirits: and indeed it is most true: for there are few places or Parishes that are not frequented and pestered with many euill spirits. There is no house or family almost to be found, that doth not hold & boulstersome euill spirit. In the family of Adam, was Caine: in the family of Noah, was Ham: in the family of Abraham, was Ishmael: in the family of Isaac, was Esau: in the family of Dauid, was Absolon: and these were foule spirits. The children of God that labour to direct their wayes aright, and to haue their families purged from grosse corruptions, (as Iacob cleansed his house from Idolatry) cannot so sanctifie and reforme them, [...] 35, 2. but some vncleane spirit or other will winde in himselfe, infecting & infesting the family with his presence, and corrupting the rest by his example, and poysoning them by his euill suggestions. Achan must be found out, vnlesse we would haue the whole hoast of God to be discomfited, Iosh. 7, 11. Ionah must be cast out into the sea, vnlesse we would haue the Ship drowned, Ion. 1, 12. It was an expresse commandement of God giuen vnto Abraham, Gen. 21, 10. To cast out the bond-woman & her sonne because he should not be heire of the inheritance with Isaac. It was an expresse charge giuen to the Church by the Apostle, 1 Cor. 5, 13. To purge away from among themselues that wicked man, and to deliuer him vnto Satan for the destruction of the flesh, that the spirit might be saued in the day of the Lord Iesus. To these commandements and precepts ioyne ye practise of the Prophet Dauid, where he promiseth to God how hee will order his family; I will do wisely in the perfect way till thou commest to me: I will walke in the vprightnesse of my heart, in the midst of mine house: there shall no deceitfull person dwell within mine house: he that telleth lies shall not remaine in my sight: betimes will I destroy all the wicked of the land, that I may cut off all the workers of iniquity from the City of the Lord, Psal. 101, 2, 7. We see heereby, whom we should entertaine in our houses, and suffer to dwell vnder our roofe, to wit, the godly: for he saith, Mine eyes shall be vpon the faithfull of the Land, that they may dwell with me: he that walketh in a perfect way, he shall serue me: and therefore we must keep none such as are sturdy and stubborne, that are incorrigible, and scorne to serue the Lord. Many there are that make a mocke of all religion, and despise all meanes that can bee taken for amendment; these are a burden to the family, and must bee cast out. We see in the body, when Nature hath any euill and vnprofitable humours that oppresse the stomack, it is forced to cast them out, for the preseruation of the health of other parts: so should it be with vs, when we perceiue the family greatly endangered by obstinate and obdurate persons,Leuit. 18, 25. it should vomite them out as raw and vndigested humours, by timely eiection, left the whole head waxe heauy, and the whole body sickly, and so the vital parts languish.
Lastly, seeing it is dangerous for vs to haue Vse 4 fellowship with the wicked, let vs auoid their company, and flye their society, as from an infectious and contagious disease. This is that vse which the Scripture maketh in sundry places. The Prophet Ieremy teacheth this, ch. 51 9. We would haue cured Babel, but shee could not be healed: forsake her, and let vs goe euery one into his Countrey, for her iudgement is come vp vnto heauen, and is lifted vp to the Clouds. Hereunto accordeth the exhortation of the Apostle, when he had shewed that there is no concord and agreement betweene Christ and Belial, he addeth; Wherefore, come out from among them, and separate your selues, saith the Lord, and touch none vncleane thing, and I will receiue you: and I will be a Father vnto you, and ye shall be my so [...]nes and daughters, saith the Lord Almighty. 2 Cor. 6, 17. We must all know that sinne is of an infectious nature, no disease so infectious, no sicknesse so dangerous. In the time of plague and pestilence, the Physitians giue these rules and receits, as directions to be followed of such as would be free from danger: First, that men flye with al speed; secondly, that they flye farre enough; lastly,1. Cit [...]: longe: [...]arde. that they returne slowly. When the ayre is once infected dangerously, no remedy can be deuised to secure vs.
These rules are to be applyed of vs as carefully in regard of the welfare of the soule, as we are willing to practise them in regard of the health of the body. The plague that breaketh out into a sore, and runneth full of corruption, [Page 1052] is no more contagious and venemous then the wicked are: neyther doth it more annoy the ayre then the wicked infect those places wherein they are, and those persons with whom they liue. This the Prophet Dauid did see and confesse, which caused him at sundry times to complaine, Away from me yee wicked, for I will keepe the Commandements of my God, Psal. 119, 115. For we must consider how hard it is to auoyd sinne when occasion is at hand, and opportunity tempteth to sinne. It is easier for the bird to passe by the net, then to breake the net: so it is easier for a man to auoyde tentations, then to ouercome tentations. It is a great deale easier to auoyde their company, then to stand vpright in their company. Peter thought himselfe a strong man, and auouched with great boldnes, that he would rather dye, then deny his Master, Mat. 26, 35: but yet warming himselfe at Caiphas fire, and thrusting himselfe into euil company, was ouercome by a silly damosell, to doe that which hee neuer thought, euen to renounce and forsweare his Lord and Master. He had made a notable confession of his faith, hee had acknowledged Christ to be the Sonne of the liuing God, Mat. 16, 16, and that he had the words of eternall life, Iohn 6, 68: yet the company of euill persons foyled him. Are we better then he? or are we stronger then he? or haue wee a greater priuiledge from falling then he? This serueth to checke the folly and rashnesse of those that haunt wicked company, and drunken ale-houses, and yet say, we are in no danger, we will looke to our wayes that we offend not, we can leaue such places whē we list. This is to check the word, & to giue Gods Spirit the lye, who in euery place warneth vs of our weaknesse. This presumption is the certaine fore-runner of a fall. The first step that bringeth vs downe, is to be puffed vp in the opinion of our owne strength, as Salomon saith, Prou. 16, 18. Pride goeth before destruction, and an high minde before the fall. Likewise the Apostle putteth vs in remembrance heereof, where remembring the manifold downefals of the people of Israel, consumed by the pestilence, stung by the serpents, and destroyed by the Angel, he maketh this vse, Wherefore, let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10, 12. It is a part of the armour wherewith the seruants of God are armed, & made able to stand in time of tentation, to feare themselues, and to acknowledge their owne weaknesse: for thereby they are made more wary and circumspect to looke to their wayes, that they offend not. So it is the beginning of our ruine, & the first degree by which we fall, to thrust our selues into places of danger, and yet thinke we haue a sure footing. For what calling haue we to goe into such places? Or what warrant can we haue to be protected of God, while wee wander out of our calling? So long as wee walke in the wayes that God hath set vs in, we haue a promise of his protection, and wee haue comfort in the doing of our duties: but when we passe the boundes and limits of our particular vocations, we haue God no longer to be our defender, but we lye open as a prey to the enemy, to wound vs to death, and to worke our confusion.
[Wherefore the wrath of the Lord was kindled against Israel] We haue seene before the sin of the people: now let vs heare also the punishment. Their sinne was pleasant in the beginning, but it was bitter in the ending, verifying the saying of the wise man, Prou. 16, 25. There is a way that seemeth right vnto a man, but the yssues thereof are the wayes of death. Hence it is, that Moses sheweth in this place, how the wrath of the Lord was kindled against Israel, so soone as they fell into fornication. So then, furnicators and adulterers are heere remembred to be great sinners, and very hurtfull and noysome vnto the people of God.
From hence we learne, that adulterers and vncleane persons,Doctrine. Fornication calleth do [...] great plagu [...] & iudgmen [...] draw vpon themselues and others, fearefull iudgements of God. (I say) no sinne is more strong and auayleable to call downe the plagues and punishments of almighty God, vpon a people and company, or vpon particular persons, then fornication and vncleannesse. This was the chiefe sin among others, that brought the flood vpon the whol earth, and destroyed all mankinde, Gen. 6, 1. What was it that caused the Lord to raine downe fire and brimstone vpon Sodome and Gomorrh [...], Gen. 19, 25. and to ouerthrow the Cities of the Plaine, and the inhabitants therof, and all that grew vpon the earth, but their filthy and vnnaturall lust, which was growne so outragious, that the sauour thereof ascended vp to heauen, and the cry of their sinnes pierced the eares of God? When Abimelech did in ignorance onely, purpose and intend the committing of it, a plague came vpon him & all his kingdome, Gen. 20, 3, 17. This vncleannesse (as appeareth in the booke of Iudges, chap. 18, and 19) had almost consumed the whole Tribe of Beniamin, a few of them only reserued. VVe see this in the sonnes of Eli, as in a glasse, they were wicked men, & knew not the Lord, they caused the people to abhorre the offering of the Lord, and lay with the women that assembled at the doore of the Tabernacle of the Congregation, 1 Sam. 2, 22. therefore God at the length found them out in their sinnes, when they descended into the battell and perished. Looke vpon the example of Dauid, and behold what a fire it kindled in his house, it brought vpon his head through the iust iudgement of God (who punisheth sinne with sinne) the sword of the enemy, the rauishing of his wiues, the deflouring of his daughter, the death of his childe, the murther of Ammon, the treason of Absolon, the reuolting of his Counsellers and Captaines, & sundry other conspiracies, insurrections, and calamities that fell vpon him. This is that which [Page 1053] the Prophet Nathan told him from the mouth of the Lord: Because thou hast despised mee, and taken the wife of Vriah the Hittite to be thy wife, behold, I will raise vp euill against thee out of thine owne house, & wil take thy wiues before thine eyes, and giue them vnto thy neighbour, and he shall lie with thy wiues in the sight of this Sunne; for thou diddest it secretly, but I will do this thing before all Israel, and before the Sunne. 1 Sam. chap. 12, verse 11.
Reason 1 The Reasons are now a little to be stood vpon, to make the Doctrine sinke deeper into our hearts and to gaine our affections to subscribe vnto it. First, all vncleannesse bringeth with it a certaine curse, wheresoeuer it goeth, and by whomsoeuer it be committed. This is it which Iob affirmeth, chap. 31. verse 12. It is a wickednesse and iniquity to b [...]e condemned; yea, this is a fire that shall deuoure to destruction, and which shall roo [...]e out all mine encrease: what portion should I haue of God from aboue, and what inheritance of the Almighty, if I should suffer my eyes to wander after strange women?
Secondly, it is greater then other sinnes of Reason 2 the second Table, that are sharply and seuerely punished. The wise man teacheth, that it is a more greeuous sinne then theft. It is a peruerting of all right, and an ouerturning of all equity among men. If a man rob another of his goods, he shall be punished. A theefe shall be rebuked at euery mans hand, he shall be exclaimed vpon, and men wil spit in his face; and yet adultery is more then a simple robbery for thereby other men are robbed, not of theyr goods and substance, but of their honour and honesty; yea, they rob not onely those that are borne, but those also, that yet are vnfashioned in their mothers wombe. Men do not despise (saith Salomon) a theefe when he stealeth to satisfie his soule, because he is hungry: but if hee be found, he shall restore seuen fold, or he shall giue all the substance of his house: but hee that committeth adultery with a woman, hee is destitute of vnderstanding, he that doth it, destroyeth his owne soule, Prou. 6, 30.
Reason 3 Thirdly, this sinne neuer goeth alone, but is accompanied with a traine of many other sinnes: as ydlenesse, drunkennesse, prophanenesse of heart and sencelesnesse of spirit. This the Prophet Hosea expresseth, chapter 4, verse 11. Whoredome and wine and new wine, take away their heart: whereby he meaneth, that the vnlawfull pleasures, blinde the vnderstanding, draw away the will from all goodnesse, and make the affections so brutish, that they mind nothing, and delight in nothing but in beastly sensuality. This the Prophet Ezekiel declareth, touching the vncleannes of the Sodomites: Behold, this was the iniquity of thy sister Sodome, pride, fulnesse of bread, and abundance of ydlenesse was [...] her, and in her daughters: neither did she strengthen the hands of the poore and needy. Ezek. 16, 49.
The vses of this Doctrine are to bee considered. Vse 1 First, wee learne that God will neuer suffer this sinne to lye hid, though it bee committed neuer so closely and secretly. We see it euidently in the sinne of Dauid, he was in time found out, and the hand of God arrested him. They are greatly deceiued, that thinke to hide this sinne, and go away in the darke, and not be espied. For howsoeuer men eyther do not at all punish this sinne, or punish it slightly, as if they did not see it, or not regard it; yet God will be a swift Iudge against whoremongers and adulterers. This was notably set foorth by the ceremony of the bitter waters. Numb. 5, 12. discouering the guilty wife, which no man on earth was able to accuse. True it is, this ceremony is ended, and these shadowes of the law are ceassed, yet the eye of the Lord is as quicke, and his sight as sharpe as euer it was: he taketh vpon him the knowing, disclosing, and punishing of this sinne. It is vnpossible to hide it from him, who will reueale the things that are hidden in darknesse. Nothing more prouoketh to sinne, then hope of impurity, and the opinion of secresie, and carrying the matter away closely. If a man were perswaded that the sinnes which hee committeth, should be engrauen in his forehead, or written in great Letters, that he which runneth migh [...] reade them: it would bee a meanes to make him abstaine (if not for conscience, yet at least for shame of the world) from the doing of them. But we are assured by the word of the eternall God, that our secret sinnes are open and manifest to him with whom wee haue to do, and he will bring them to the light, what figge-leaues soeuer we patch together, to couer them from his knowledge. This should moue vs to beware of committing secret sins, seeing he vnderstandeth all things: Hee made the eye, and shall he not see? He made the heart, & shall not he finde out the iniquities of our hearts? Psal. 94, 9. Take we heed therefore of whoredome, and of all vncleannesse, and learne to possesse our vessels in holinesse and honor, not in the lust of concupiscence, as the Gentiles did that know not God.
Secondly, this doctrine reproueth the light Vse 2 account and estimation of this sinne. For if it procure and cause great iudgements, and destroyeth a mans soule, they are deceyued that make whoredome a tricke of youth, a veniall offence a naturall sinne, a matter of small importance, and a sport to laugh at. We see in this chapter, that there fell in one day foure and twenty thousand for their fornication committed with the Midianites, 1 Cor. 10, 8: hee destroyed so many of his owne people in one day, and made them examples to vs, vppon whom the ends of the world are now come, and yet shall wee make it a tricke of youth? Shall wee make a mocke of it, and a may-game at it? These prophane beasts haue filled vp the measure of their sinne, and are set downe in the seate of the scorners. God alloweth no more liberty in sinning to youth, then he doth to age. The wise man willeth [Page 1054] such, to remember their Creator in the daies of their youth, Eccl. 12, 1. & 11. and telleth them that for all the lustes of their eyes, the vanity of their mindes, the swinge of their pleasures, and the lewdnes of their harts, God will bring them to iudgement. The Apostle teacheth, That whoremongers and adulterers shall not inherite the kingdome of God, 1 Corinth. chapter 6, verse 9. The wise Salomon saith, He that committeth adultery with a woman, destroyeth his owne soule, Prou. 6, verses 22, 33. and so is accessary to his owne death. And in another place he saith, He shall finde a wound and dishonour, and his reproch shall neuer be put away: and shall wee make a sport of it, to delight our selues in it? We are admonished by the Apostle Paul, that our bodies are the Temples of the holy Ghost, 1 Corinth. 6, 19. so that seeing God vouchsafeth vs this honor, to choose our vile bodyes, which are dust and ashes, earth and rottennesse, to make them Temples and Tabernacles for his holy Spirit to dwell in, let vs not turne them into filthy stables, and vncleane styes, and so driue him from vs, who would possesse vs as his mansion and dwelling place.
Heereby then we vnderstand, that wee are not to iudge of whoredome after the common opinion of men, which make but a sport and pastime of it, as we see how scoffers iest at it, and despisers of God make a game of it. Such mockers were risen vp long agoe in the dayes of the Apostle, of whom he exhorteth vs to beware. For hauing said, that no whoremonger, neyther vncleane person hath any inheritance in the kingdome of God, he addeth in the next place, Let no man deceiue you with vaine words: for, for such things commeth the wrath of God vpon the children of disobedience, Eph. 5.5, 6. And this example of the people of Israel, which now wee haue in hand in this Chapter, is able to strike a terror and feare into our hearts, for euer breaking out into this iniquity. The life of man is precious and deare vnto God, we are creatures created according to his image, he taketh no pleasure in our destruction. Now in that hee destroyed such a number of his owne Images and Creatures for this sinne, must not this sinne of fornication be great & greeuous, which kindleth such a fire of his vengeance and indignation, that flamed out so farre, and could not bee quenched, but with the slaughter of so many thousands?
Thirdly, it behoueth euery one, according Vse 3 to his place and calling, to punish this sinne seuerely that so euill may be taken out of Israel. But such as haue a light estimation of this sinne (which is the cause of the encrease of it) do obiect the example of Christ, who hauing a woman brought before him, Obiect. that was sound committing adultery in the very acte, would not condemne her nor pronounce sentence of death vpon her, but said vnto her, Goe, and sinne no more, Iohn 8, 11. Heere our Sauiour seemeth to free her from the law of Moses, Leuit. 20, 10.
I answere, this is Popish Diuinity, Answer. taught in the dayes of darknesse, which cannot beare the tryall of the light. For this is to make it not onely a venial sinne, but no sinne at all. Christ forgaue her freely, and denounced no punishment at all against her, neither of limb, nor life, nor chasticement, nor other mulct bee inflicted vpon her: so that if it doe not proue that the Magistrates should not punish whoredome sharply, it proueth as well that he ought not to punish it at all: & if it ought to receiue no correction, we cannot acknowlenge it for any transgression. Furthermore, the Iewes beeing in subiection vnto the Romanes, and constrayned to beare the yoke of forraigne gouernment, had the ciuill punishments of death, eyther wholly taken from them, or at least suspended vpon the will and pleasure of their officers, which were sildome vpright, often corrupted. This is it which the Pharisies confesse in the Gospell. For when Pilate willed them to take Christ, & to iudge him after their owne Law, although the malice of their hearts, and the cruelty of theyr hands were against him, yet they sayde vnto him, It is not lawfull for vs to put any man to death, Iohn 18, 31. Lastly, the office of Christ was not to be an earthly Iudge to giue sentence of death, but to be a Sauiour to call sinners to repentance. Hence it was, that hee refused a temporall kingdome when it was offered vnto him,Iohn 6, 15. and denyed to diuide the inheritance, when he was requested, as wholly impertinent vnto his calling; and therefore he said, Man, who made me a Iudge, or a diuider ouer you? Luke 12, 14. So then, this Obiection being remoued, it belongs to all Magistrates to be zealous in punishing this sinne, and to sharpen the law against this & other sins, that bud vp and grow apace among vs, lest they ouerthrow good Corne. Yea, it appertaineth not onely to Magistrates, but generally to all men, to bring such offenders to open shame, that so they may come to amendment of life. The Apostle speaking of vnclean liuers, saith: If any that is called a brother, bee a fornicator, or couetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one eate not, 1 Cor. 5, 5, 11: and speaking of an incestuous person, he chargeth the Corinthians to put him from among them, and to deliuer him to Satan, for the destruction of the flesh, that the spirit may bee saued in the day of the Lord Iesus.
Such vncleane liuers should bee swept out of the Church of God, and haue the sword of excommunication drawne out against them, that so they might learne not to transgresse. But so long as wee beare with such persons, and foster them in the bosome of the Church (as the practise is too common) neyther are we their friends, neyther are we the friends of the Church, neyther indeed are we the friends of almighty God.
For if we were their friends, and loued them aright, we would seeke their conuersion and repentance; wee would vse the meanes to bring them to a shame of their offences, to a sight of their sinnes, and vnto a confession of their iniquities. And if we were the friends of the Church, we would labour to separate the vncleane from the cleane, and the infected from the sound, knowing that a little leauen leaueneth the whole lumpe. And if we were the friends of God, we would be zealous of his glory, and not suffer his Name to be prophaned through the lewde and wicked life of such rotten members. For so long as such are harboured in the Church, which is the body of Christ, the reproch redounds in part to the head.
Fourthly, it behoueth vs from hence to Vse 4 learne to auoyde all allurements and enticements that may draw vs into this sinne. For to auoyd sinne, is to auoyd the occasions of sinne. Whosoeuer doth nourish the occasions, cannot be long free from sinne. And whosoeuer maketh no conscience to follow the prouocations of lust, and the meanes that may bring it vpon vs, will shortly make no conscience of whoredome it selfe. Therefore our Sauior correcting the false glozes of the Scribes and Pharisies, and expounding the true meaning of the seuenth Commandement, saith, If thy right eie cause thee to offend, plucke it out, and cast it from thee: for better it is for thee, that one of thy members perish, then that thy whole body should be cast into hell, Math. chap. 5, 29. Whereby our Sauiour meaneth, that the Law of God not onely forbiddeth the sinne expressed, but restraineth all occasions and allurements, though they were as deare vnto vs as our right eye, or as necessary vnto vs as our hand.
A notable example hereeof wee haue in Ioseph, when he was tempted by his wanton mistresse to commit folly, hee was so farre from consenting to adultery, that he absented him selfe from her company, Gen. 39, 10. Many are the allurements that leade the way vnto this sinne, wanton apparrell, filthy communication, vncleane songs, wanton lookes, beastly drunkennesse, vnlawfull embracings, excessiue dyet, hurtfull idlenesse, and too familiar company with those that may entice vs, and tempt vs to lust. The following after these, & the delighting in them, is the path that guideth vs to the practise of all vncleannesse: and therefore we must abhorre them if we would hate whoredome it selfe. Such then as say they cannot abide whoredome, and they doe detest it from their harts, and yet do not shun these allurements, do not consider their owne weaknes, but offer themselues, & leade themselues into tentation; yea, as much as in them lyeth, they make God a lyar, and there is no truth in them.
Lastly, let vs according to our duty, with Vse 5 all speede forsake this filthy kinde of life, and renounce our former vncleannes, so ye hearty repētance may follow after, wher this sin hath bin cōmitted before. For there remaines mercy to such, if they repent, and turne with all their hearts, and with all their soules. The Lord is full of compassion and mercy slowe to anger, and of great kindnesse. If the wicked man forsake his waies, and the vnrighteous his owne imaginations, if he returne vnto the Lord, and craue mercy at his hands, hee will not alway chide, neither keepe his anger for euer, Esay 55, 7. He will not deale with vs after our sinnes, neither reward vs according to our iniquities, Psal. 103, 10. Dauid through the lust of his eye fell into this sinne, and committed folly in Israel: but when he confessed his fault, and forsooke his sinne, he was receiued to mercy. For when Dauid saide vnto Nathan, I haue sinned against the Lord: Nathan saide vnto Dauid; The Lord also hath put away thy sinne, thou shalt not die, 2. Sam. 12, verse 13. The Lord seeketh no more, but that the sinner turn vnto him. When once we are reconciled vnto him, he hath no more controuersie against vs. This we see in Rahab the harlot, she led a filthy and vncleane life among her people: but when she heard of the great workes that the Lord had done for the children of Israel, in deliuering them out of Egypt, in drying vp the red sea, in feeding thē from heauen, and in preseruing them from all their enemies; she ioyned in heart with the Church, forsooke her euill life, and in token of her true repentance,Heb. 11, 31. Iam. 2.25. she receiued the messengers sent vnto her with the danger of her life, and sent them out another way. This the Apostle speaketh of the Saints at Corinth; for hauing denounced a fearful iudgment against fornicators, adulterers, & wanton persons, yt they shall not inherit the kingdome of God, he addeth, 1 Cor. 6, 11. Such were some of you: but ye are washed, but ye are sanctified, but yee are iustified in the name of the Lord Iesus, and by the Spirit of our God. Seeing therefore God is ready to forgiue our sins, why should not we be ready to forsake our sinnes? This vncleannesse maketh vs guilty of temporall and eternal punishments, yet God offereth to discharge vs of both, and to receiue vs vnto his fauour, if we will turne from our sinnes to him, & bring forth fruite worthy amendment of life. Let vs therefore confesse with Dauid that wee haue sinned: let vs call for mercy at the hands of God, saying, Haue mercy vpon me, O Lord, according to thy louing kindnes, acording to the multitude of thy compassions put away mine iniquities: wash me throughly from mine iniquity, and clense me from my sinne, Psalme 51, the first & second verses.
Verse 4. And the Lord said vnto Moses, Take all the heads of this people, and hang them vp to the Lord before this Sunne.] In the words before, the punishment that fell vpon the people of Israel, was set downe in generall: now hee setteth downe vpon whom it fell in particular, [Page 1056] to wit, both Princes & people; for the wrath of God was so kindled against them, that they were cut off as rotten members, & all through the counsell of Balaam. For when he saw that God opened not his mouth to curse the Israelites, but rather when he was resolued to vtter curses, hee was inforced to pronounce blessings: hee gaue diuellish counsell as his last shift to the Moabites, that their beautifull women should allure the Iewes into their cō pany, and by their company vnto adultery, & by adultery, vnto idolatry, wherby they shold prouoke Gods indignation, and so bring vpon themselues vtter confusion. Now we must obserue in this place, that God in punishing these sinnes, beginneth first with the heads of the people.
Doctrine. Superiors lye open to iudgmen [...]s as well as others.From hence we learne, that Superiors, and men of high places, lye open to greeuous iudgements, as wel as others. All sorts of men, high and low, rich and poore, noble and vnnoble, shall taste of the punishments of God for sinne. This the Prophet pointeth vnto, when he faith, God powreth contempt vpon Princes, and causeth them to erre in desert places out of the way, Psal. 107, 40. In the first chapter of Esay, verses 10, 23, 24, this truth receiueth plentifull confirmation, Heare the word of God (O Princes of Sodome) hearken vnto the Law of our God (O people of Gomorrha:) thy Princes are rebellious, and companions of theeues, euery one loueth gifts, and followeth after rewards, they iudge not the fatherlesse, neither doth the widdowes cause come before them: therefore saith the Lord God of hostes, the mighty one of Israel: Ah I will ease me of mine aduersaries, & auenge me of mine enemies. And in the Chapter following, the same Prophet saith, The high lookes of man shall bee humbled, and the loftinesse of men shall be abased, and the Lord onely shall be exalted in that day, Esay 2, 11. And if we would enter into the consideration of examples, we haue plentifull testimonies in the word of God; of Abimelech, the King of Gerar; Pharaoh, the King of Egypt; Sancherib, the King of Ashur; Herod, King of Iudea, and sundry Princes and Nobles, who haue tasted of the iudgements of God, punishing them for their sins, and rewarding them according to their iniquities.
Reason 1 Neyther can wee maruaile at this dealing of GOD, finding out euen superiors in their sinnes, if we consider that he is no accepter of any mans person, hee is sufficient and able to make al men stoope vnder his hand. For howsoeuer many of high place, blinded with the glory of the world, puffed vp with the vanity of earthly things, stored with abundance of riches, and magnified with the applause of the world, thinke themselues priuiledged and exempted from the order and ranke of all other men: yet their places cannot deliuer their persons from punishments, when they prouoke the Lord to wrath against them. What priuiledge to sinne, hath the Prince more then the subiect? or the rich more then the poore? or what promise hath one more then another, to be freed from the iudgements of God when he hath sinned, seeing destruction is threatned alike to come vpon thigh and low? So then, howsoeuer respecting of men for their places and callings, for their riches and friends, and such like outward dignities, bee common among men, yet there is no such acceptance in the Almighty. Hence it is that Iob saith, With him is strength and wisedome, he that is deceiued, and that deceiueth, are his: he causeth the Counsellers to go as spoiled, & maketh the Iudges fooles: he looseth the collar of Kings, and girdeth their lomes with a girdle: he leadeth away the Princes as a prey, and ouerthroweth the mighty, Iob 12, 17. To this purpose doth Samuel exhort the Israelites, Feare you the Lord, 1 Sa. 12, 2 [...] and serue him in the truth, with all your hearts, and consider how great things hee hath done for you: but if yee doe wickedly, ye shall perish, both ye and your King.
Secondly, euen Princes are by nature but Reason 2 men. We allow them the chiefest place among men, and honour them as the Lieutenants of God, yet they are not to be exempted from the number of men, and the creatures of God, but are subiect to him and his iudgments, as well as the rest of the sonnes of men. This is it which the Lord speaketh vnto them, I haue said ye are gods, and yee are all children of the most High; but ye shall die as a man, and yee Princes shall fall like others, Psal. 82, 6, 7. Ioh. 10, 34, 35. The Prophet Esay speaketh in lik [...] manner, Esay 31, 3. To like purpose speaketh another Prophet against the King of Tyrus, who had his heart exalted, and thought himselfe equall with God, Ezek. 28, 9. Wilt thou say before him that slayeth thee, I am God? But thou shalt be a man, and no God in the hands of him that slayeth thee.
We are now come to make vse and application Vse 1 of this doctrine. First, it condemneth such as flatter Princes in their sinnes, and perswade them that they are exempted and freed from the common condition of men, that they may doe what they list, and are not to be reproued of any. And indeede it is true, that Princes haue, and ought to haue a royall prerogatiue, howbeit, no prerogatiue to sinne, and if they can claime no prerogatiue to sinne, they can challenge no priuiledge from the punishment of God. Therefore this kinde of people setting vp to Princes a freedome to offend against God, and giuing them immunity and impunity from the iudgement seate of God, are indeed the greatest & most dangerous enemies to Princes and great men. It is well saide of one, that it were better to light among carrion Crowes,Diogenes then among flatterers, because they can spoyle the body alone, but these corrupt the minde, foster the sinnes of those whom they do flatter, colour them with the names of vertue, & consequently harden the hearts of such as hearken vnto them. There are few men of note and account in the word, but are tryed and troubled with [Page 1057] these enchanters that bewitch them with their sweete wordes, and will speake any thing for their aduantage. When the foolish people heard the eloquent oration of Herod, and saw his pompe and glory, they gaue him this app [...]se; The voyce of God, and not of man, Acts 12, 22, 23: but immediately the Angel of the Lord smote him, because he was delighted with these Sycophants, and returned not the glory vnto God. So then, it standeth all great men in hand to banish such dissembling clawbackes from them, to stoppe their eares against their base and abiect flatteries and fooleries, and to suffer themselues to bee admonished of their duties, reproued for their sinnes, taught by the word, and informed in the wayes of godlinesse.
Vse 2 Secondly, it serueth to instruct Princes to bee subiect to GOD, and to obey him in all things, seeing GOD will require the breach of his Law at their hands. All superiors and gouernors ouer others, must looke for Gods wrath to fall vpon them, and his punishments to ouertake them, whensoeuer they walke in euill wayes, and transgresse against Gods commandements. For as Princes punish such as transgresse their statutes; so will God execute vengeance against those that breake his Lawes. Princes haue rule ouer their subiects, but God ruleth ouer Princes themselues, and maketh them lyable to his iudgments. Dauid was a man after Gods heart, yet the Lord brought many corrections and chasticements vpon him, to hold him in obedience. It belongeth therefore as a speciall duty to men of high place and dignity to turne to the Lord, lest they prouoke him to wrath, and so they perish, according as the Psalmist spaeketh; Bee wise now therefore yee Kings, be learned ye Iudges of the earth, serue the Lord in feare, and reioyce with trembling; Kisse the Sonne, lest he be angry, and ye perish in the way; when his wrath shall suddenly burne, blessed are all that trust in him, Psal. 2, 10, 11, So the Lord hauing threatned in the Prophet Zephaniah, to visite the Princes and the Kings children, he exhorteth all to repentance, before the decree come forth, and they be as chaffe that passeth away in a day, and before the fierce wrath of the Lord come vpon them, Zeph. 1, 8, and 2, 2. Likewise the Prophet Ieremy declaring that the Lord would powre out the viole of his vengeance vpon the inhabitants of the land, euen the Kings yt sit vpon the throne of Dauid, the Priests and the Prophets: he commeth to vrge this vse vnto them, Say vnto the King and the Queene, Humble your selues, sit downe, for the crowne of your glory shall come downe from your heads, Ier, 13, 13, 18. There is no way to turne away his wrath from them and their kingdomes, but by turning vnto God, and by entreating him to spare them, As their places are great, so their sinnes are great, and many times draw many to follow after them. If they would blot out their offences against GOD, and call in his iudgments gone out against them, they must shew their subiection to him, and giue him the reuerence that is due to his holy Name.
Lastly, our trust must not bee in man, our Vse 3 confidence must not be in Princes, who cannot deliuer their owne soules from the sentence of death, nor discharge themselues of the punishment which they haue deserued, much lesse can they giue safety and assurance vnto others. This is that duty which the Prophet Esay concludeth in the second and third chapters of his Prophecy, where threatning that God will take away from Ierusalem; and from Iudah, the st [...]y and the strength, the strong man and the man of warre, the Iudge, and the Prophet, the prudent and the aged, the captaine of fifty, and the honourable, and the counseller, and the eloquent man; hee sayth, Cease from the man whose breath is in his nostrils: for wherein is he to be esteemed Esay 2.21, & 3, 1, 2, 3. Whereby we see, that we must not put our trust in weake man, nor ralye vppon him to be our defence, but put our whole trust in God alone. Hee that putteth confidence in him, shall be blessed, and bee like the tree planted by the riuers side, Ier. 17, 7: whatsoeuer changes and alterations others do find in the world, hee shall continue in a fruitfull and flourishing condition. The staying of our selues on mans power, ariseth from the forgetfulnesse of our duty toward GOD, who hath commanded vs to trust in him with all our heart, Prou. 3, 5: and hath promised that If we stay vpon him, he will giue vs our hearts desire, Psal. 37, 4. This trust we shall attayne vnto, if we vse these means; the meditation of mans weakenesse that cannot helpe vs, the consideration of Gods power that is able to strengthen vs, and the experience of his mercy that hath deliuered other of his children from great afflictions. If these things (as helpes to our faith) bee laide vp in our hearts, wee shall bee assured to build vpon a good and certaine foundation, that shal neuer be remoued.
Verse 5, [Then Moses saide to the Iudges of Israel, Euery one slay his men that were ioyned vnto Baal-peor.] The wrath of God was so fierce against [...]hose that sinned, that he commanded them to be destroyed. To this end, wee see Moses as the chiefe Magistrate taketh order, that the guilty should not be suffered to Lue, but suffer punishment according to their offences. From hence ariseth this doctrine,Doctrine. Magistrates must punish Maiefactors. that Magistrats are appointed of God to gouerne mankind in the ciuill affaires of this life, to be the hand of GOD for punishing and cutting off the wicked, and for the supporting and maintayning of the godly. It is the duty of Magistrates to doe Iustice vpon euill doers, and to giue comfort and countenance to the faithfull. This is it which Dauid promised vnto God, when hee should [Page 1058] bring him vnto the kingdome, and set him vpon the throne, I will sing mercy and iudgment, vnto thee (O Lord) will I sing, Psal. 101, 1. This is the charge that hee giueth to Salomon his sonne, concerning diuers men, as appeareth, 1. Kings [...], 6: for he telleth him hee should remember the bloud of battell that Ioab shed in peace, and therefore not suffer his hoare head to goe downe to the gr [...]ue in peace. The like direction he giueth him, to shew kindnesse vnto the sonnes of Barzillai the Gileadite, and to let him be amongst them that eate at his table, because they came vnto him when hee fled from Absolom. This direction did Salomon precisely follow, he slew Ioab, Shemei, and Adoniah, and set vp godly men in the places of such as were remoued from their offices, being more able then his father was. All the precepts that are giuen vnto them to execute iustice, tend directly to this point, whosoeuer sheddeth mans blood, must not be spared, but ha [...]e his blood shed by the Magistrate, Gen. 9.6. If a man (sayth Moses) cause any blemish in his neighbour, as he hath done, so shall it bee done to him, breach for breach, eye for eye, tooth for tooth; such a blemish as he hath made in any, such shall be repayed to him, Leuit. 24, 19. These examples and precepts serue to teach vs this truth, that the end of Magistrates appointed of God ouer his people, is not to rule as they list, not to be idle and doe nothing, not to tyrannize or to be highly accounted of, not to lift vp their hearts, or to please themselues in the titles of honour giuen vnto them, but to doe good in helping the good, and punishing the euill.
Reason 1 The reasons to enforce this doctrine, are to be weighed & considered. First, they haue to these ends and purposes, the sword of Iustice committed vnto them, not to let it rust in the scabberd, but to remooue all such, as the land for their outragiousnesse is not able to beare. For when they grow obstinate in their sinnes, enemies to God, plagues to the godly, burdens to the earth, and an infection to all with whom they liue, they must be cut off as rotten members, swept away as filthy dung, and purged as euill humours out of the body.
This is it which the Apostle teacheth in his Epistle to the Romanes, There is no power but of God, and the powers that be, are ordained of God: he is the Minister of God for thy wealth, & beareth not the sword for nought, for he is the Minister of God to take vengeance on him that doth euill, Rom. 13, 4. So then, they are Gods Lieutenants in his stead; the iudgement is Gods, and not mans, For there is no iniquity with the Lord our God, neither respect of persons, nor receiuing of reward, 2. Chro. 19, 7. Deut. 1.16, 17: so that it is required of them to heare the controuersies that come be-fore them indifferently, to iudge righteously, to heate the small as well as the great, and not to stand in feare of the faces of men.
Reason 3 Secondly, they are as bulwarks of brasse, as wals of defence, & as maintayners of peace among men. For albeit men be of one self same nature, yet they cannot abide one another, vnlesse they be held in, as with a bit and bridle. Wolues know one another in the woods, the Lyons know one anothet in the forrests, so doe other wild and sauage beasts in the fields: but men haue such a corrupt and sauage nature, that hardly they can loue another, or suffer the company one of another, vnlesse they had rulers & Magistrates set ouer them. This the Apostle teacheth, He is the Minister of God for thy wealth, Rom. 13, 4. And the Apostle Peter, Hee is sent for the punishment of euill doers, &c, 1, Pet. 2, 14.
Now, let vs come to the vses which naturally Vse 1 arise from hence, First we must acknowledge that Magistracie is a notable blessing, and by acknowledging of it, learne to bee thankfull for it. If there were no Magistrate or law, euery one would liue as he list, and would be ready to cut anothers throat, so that better were a tyranny, then an anarchy. This is sundry times repeated in ye book of Iudges, In those dayes there was no Knig in Israel, but euery man did that which was good in his owne eyes, Iudg. 17, 6, and 18, 1, and 19, 1, & 21, 25. Then was idolatry common among them without any punishment: then they gaue themselues to whoredome and vncleannesse without controllement: then murther and drawing the sword one against another was practised, & bloud touched bloud. This confusion and lamentable disorder and want of lawfull Magistracy and gouernment, should teach vs to esteeme highly of this order and ordinance of God, according to the blessings which we receiue by the same. We obtayne great quietnesse by our rulers, and many worthy things are wrought through their prudence and prouidence. They are the instruments of our peace, the breath of our nostrils, and the meanes of our preseruation. By them we enioy (vnder God) all the benefites which we haue, our liberty, our lands, our liues, our wiues, our children, our possessions, our safety, our houses and habitations, and aboue all the rest, the comfortable vse of the Gospel with freedome of conscience, which is as marrow vnto our bones, and as the very life of our liues. How oft had we beene ouercome and ouerrunne by forraine enemies, how oft had we beene surprized by inward rebels, if this ordinance of God had not ouershadowed vs, and ouerreached them? This meditation must draw out of vs all thankfulnesse to God, and confession of his louing kindnesse toward vs: the practice whereof we haue in Ezra, chap. 7, 26, 27: when hee beheld the forwardnesse of the King to promote the worship of God, & to publish a decree, that whosoeuer would not performe the Law of God, & of the King, should haue the sentence of God pronounced against him, without delay, whether it wereto ye taking away of his life, or banishment of his [Page 1059] Countrey, or to confiscation of his goods, or to imprisonment of his body: he gaue glory and praise to God, saying; Blessed be the Lord God of our fathers, which so hath put in the Kings heart, to beautifie the house of the Lord that is in Ierusalem.
This practice of this worthy man must be an instruction vnto vs to teach vs to acknowledge the necessity of this blessing, as great as of the Sunne in the firmament, whereby all liuing creatures are comforted and refreshed, and must cause euery one to returne the praise of this mercy to him that is the giuer of this, and of euery good giuing. No people vnder the heauens haue better experience of it, nor are more bound to walke worthy of this then we.
Vse 2 Secondly, it is their duty to hate yt which is euill with an vnfained hatred, and to loue that which is good, with a speciall loue and liking of it. For, if he be euill, how shal he aduance and countenance the godly, or how shall hee chastise and punish the vngodly? Can hee haue or hold the reputation of a good Physician, that taking vpon him the curing of other mens diseases, is not able or willing to cure himselfe? or will not euery one vpbraide such with the common Prouerbe, Physician, heale thy selfe? Luke 4, 23. How then can he with courage and comfort take vpon him to correct euill doers, that is himselfe wholly giuen to all sorts and kindes of euill? Can a father for conscience sake rebuke his sonne for sin, as for swearing, lying, drunkennesse, and such like disorders, when himselfe maketh no conscience to bee a swearer and blasphemer, a drunkard and vncleane liuer? Or can a Master chasten his seruants for their rioting, reuelling, lewdnesse, wantonnesse, and misdemeanors, when the guiltinesse of his owne heart cryeth against him, and condemneth him as guilty of the same crimes? Hee that teacheth another, should first of all teach himselfe: and he that reproueth another, should first of all checke and controlle himselfe: otherwise it shal be said vnto vs, as the Apostle speaketh: Therefore, thou art inexcusable (O man) whosoeuer thou art that condemnest: for in that thou condemnest another, thou condemnest thy selfe: for thou that condemnest, doest the same things: but we know that the iudgment of God is according to truth, against them which commit such things: & thinkest thou this (O thou man) that condemnest them which doe such things, and doest the same, that thou shalt escape the iudgment of God? Rom. 2, 1, 2, 3. Let all those whose office is to reforme euill, learne to remoue it, both head and taile, both root and branch out of themselues: let them pull the beame out of their owne eyes, that they may cast out the more in their brothers eye. It is a great blot and blemish in a gouernor, that should punish wickednesse in others, to nourish it in his own heart. Hence it is, that Salomon sayth, Woe to thee, O land, when thy King is a child, & thy Princes eate in the morning, Eccl. 10, 16. Prou. 31, 4. Where the Wiseman teacheth what danger it is to the commonwealth, when the rulers are giuen wholly to their lusts and pleasures, to surfetting and drunkennesse. If the gouernour that sitteth at the sterne of the ship, or the coachman that driueth the coach bee drunken and disordered, who seeth not that shipwrack is to be feared, and the coach ready to be ouerturned? This is to bee considered and regarded of all that haue any authority ouer others, to be carefull to order and rule themselues by the word of God. If we haue families to gouerne, we should goe in and out before them in all wisedome, and bee examples vnto them in our liues & conuersations. If we see that those that be in places of superiority & iurisdiction negligent herein, & not so circumspect ouer their wayes, as they ought to be, it is our duty to help them by our prayers, and to call vpon God to assist them with his grace. The burden is great that lyeth vpon their shoulders, they many times watch while we sleep, and are much troubled while we are at ease; we must therfore dayly call vpon God for them, to bee with them in their gouernment, to indue them with the spirit of wisdom and counsell, and to inspire them continually with al holy motions needful for their callings, that their thrones may be established with iustice.
This is it which the Apostle vrgeth, I exhort that first of all supplications, prayers, intercessions, and giuing of thankes bee made for all men; for Kings, and for all that are in authority, that wee may liue a quiet and peaceable life, in all godlinesse and honesty, 1. Tim 2, 1, 2. Let vs pray heartily for their preseruation, life, health, wealth, prosperity, and encrease of all honour, considering that the prayer of a faithfull man auayleth much, if it be feruent. Vse 3
Lastly, we learne heere, to feare them onely for euill doing. So long as wee doe well, it skilleth not who stand by vs, and see vs, thogh the eyes of al men be vpon vs. The duty of the Magistrate, is to allow & approue it, to commend and reward it. This is it which the Apostle teacheth, Magistrates are not to be feared for good workes, but for euill: wilt thou then be without feare of the power? Doe well, so shalt thou haue praise of the same: but if thou doe euill, feare: for he beareth not the sword for nought, Rom. 13, 3. Where wee see, they are in regard of their high place, a terror to men but it must be to the wicked; to the godly they should not bring any terrour. This should comfort & encourage all the faithfull in well doing; the Magistrate is to them as a sanctuary and citty of refuge, they should repaire and resort vnto them in time of trouble, they are as a buckler to defend them, and as an hauen to harbour them from the stormes and tempests that beat vpon them. This is practised by the Shunamite, who departed out of the land of Israel. and soiourned in a strange land during the [Page 1060] famine; when she returned backe, she called vpon the King for her house, and for her land; So the King appointed her an Eunuch; saying, Restore thou all that is hers, and all the fruites of her lands, since the day shee left the land, vntill this time, 2. Kings 8, 3, 6. She vsed the ordinance of God as he had commanded, and God gaue a blessing vnto his owne ordinance.
Againe, this serueth to terrifie vngodly men; let them be restrayned from committing euill, if not for conscience, yet for feare: if not for loue of godlinesse, yet for the certainty of punishment that shall fall vpon them. Although for a time they may escape, yet in the end they shall bee met withall. Moreouer, it must put all Magistrats and superiors in mind, to order the ends of their calling aright. True it is, there are two sinnewes of a commonwealth, which knit the parts together, to wit; punishment, and reward. But it is not enough for them to shew mercy and iudgment, but they must shew mercy to whom mercy belongeth; and iudgement, to whom iudgement appertaineth. It is the office of the Minister to teach, and to reproue; to comfort, & to threaten; to raise vp, and to cast downe; to root vp, and to plant; but if he comfort the wicked, and harden them in their sinnes, & speake peace, to whom the Lord hath not spoken peace: and againe if hee threaten iudgment, cast downe the heauy hearted, and seeke to quench the smoaking flaxe, and to breake the bruised reed, he is not that wise Scribe, which must giue to euery one in the family his portion in due season,2 Tim. 2, 13. nor that workeman which needeth not to bee ashamed, diuiding the word of truth aright. So likewise, it is the office of all Magistrates, to punish and to reward, to correct and to comfort; without these no kingdome can flourish, no citty can stand, no house can continue. But it behooueth them to consider, who ought to bee the obiect and subiect as well of the one, as of the other. They must not discountenance the godly, and embolden the wicked: they must not spare the guilty, and oppresse the innocent. Their Lawes must not bee as the spiders web, to catch the flye, and to hold the gnat, but let goe greater things, and suffer them to escape & to breake away from them. They must make a difference betweene the cleane and vncleane, betweene the holy and prophane. He is a bad gardiner, that plucketh vp his best plants and choisest hearbes of greatest price, and suffereth the thornes & thistles to take root and prosper, which should bee cut downe, and cast into the fire, Math. 3, 10. Hee is a bad husbandman, that plucketh vp the wheat and good corne out of his field, which was to bee gathered into the barne, when the time of haruest came; and suffereth tares and darnell to grow, which were fitter to be bound in sheaues and burned, Math. 13, 29. It is no mercy to spare the life of the wolfe, and to shed the blood of the Lambe. Heereupon it is, that Salomon saith, Prou 17, 15. He that iustifieth the wicked, and hee that condemneth the iust, euen they both are abhomination to the Lord. This appeareth in Ahab, who solde himselfe to worke wickednesse in the sight of God, and brought destruction vpon his owne head, as well by slaying the innocent yt should haue beene defended, as by sparing the wicked that should haue beene destroyed. For when the bloud of Naboth was spilt as water vpon the earth that cannot be gathered, it cried to heauen for vengeance, And the Lord paid him home to the full in his owne person, and in his posterity, 1 Kings 21, 19, and 22, 38. And when he spared Benhadad whom hee ought not to haue spared, the Lord said vnto him, Because thou hast let goe out of thine hands a man whom I appointed to dye, thy life shall go for his life, and thy people for his people, 1 Kings 20, 42. To this purpose wee reade in another place of Prouerbs, chap. chap. 24, 24. He that saith vnto the wicked, Thou art righteous, him shall the people curse, and the multitude abhorre him. Let vs all lay this to our hearts. If we haue any in our seuerall gouernments, that are godly & feare the Name of God, let such bee made much of, let them finde our helpe and fauour, let them bee comforted and encouraged in well doing. But on the other side, we are not to winke at the wicked, but labour to finde them out, and to draw them out of their dens where they lurke, watching their seasons to pester & poyson others: remembring alwayes the ends for which God hath lifted vp the heads of all Gouernors aboue their brethren, to wit, that euill doers should be punished, and that such as do well should be commended: considering duely & diligently, that the time will come, when they must giue an account to God of the Stewardship committed vnto them.
[Verse 6. And behold, one of the children of Israel came and brought vnto his brethren a Midianitish woman, in the sight of Moses, &c.] In these words is offered vnto vs an example, expressing the nature of sinne, where once it is entertained. For behold here, how they grow in sinne, and proceed from euil to worse, from a great sinne to a greater. At the first, they departed out of the hoast of Israel, and went to the people of Moab and Midian, with whom they coupled themselues: so that albeit they sinned, yet they had some shame of sinne, and made some conscience of committing it opē ly amongst their brethren. But they proceed by little and little, from step to step, and from one degree to another, till they feare nothing, and are ashamed of nothing. Therefore in the example of one man heere set before our eies, Moses declares to what impudency & shamelesnesse they were come, that they brought their harlots into the hoast to despite God, to anger Moses, to corrupt the people, & to pollute the worship yt was set vp by the commandement [Page 1061] of the Lord. For this man (who is afterward named) as if he had beene absolute in power, as he was indeed resolute in will, & dissolute in his whole life, brought his whorish woman in the sight of God, in the sight of Moses, in the sight of the congregation, and in the sight of the Tabernacle, to shew that he had filled vp the measure of his sinne.Doctrine. Euill men proceed by degrees from worse to worse. The doctrine arising from hence is this, that euill men doe not vsually make any stay in euill, but proceede from degree to degree, to worse & worse. The nature of sinne is, to draw all such as delight in it and follow after it, from one euill to another, vntill in the end, they become most corrupt and abhominable. This is it which the Prophet Ieremy noteth in the people of his time, when he sayth, Were they ashamed when they committed abhomination? Nay, they were not ashamed, no neither could they haue any shame: therefore, they shall fall among the slaine: when I shall visit them, they shall bee cast downe, saith the Lord, Ier. 6, 15.
The like we see in the 18. chap. following, ver. 11, 12. Speake to the men of Iudah, and to the inhabitants of Ierusalem, saying, Thus saith the Lord, Behold, I prepare a plague for you, and purpose a thing against you: returne you therefore euery one from his euill way, and make your wayes & your workes good: But they said desperatly, Surely we will walk after our own imaginations, & doe euery man after the stubburnes of his wicked hart. The truth of this hath bin euidēt in al ages of the Church. When the Lord was determined to bring an vniuersall flood vpon the face of the earth, for the sinnes of man, and had giuen them a time of repentance, while his patience endured, Gen. 6.12. They ceased not from sin, neither repented of their wickednesse, saying, what haue I done? Math. 24, 38. But euery one turned to their race, as the horse rusheth into the battell. For in the time that was limited thē, their sin increased, our Sauior shewing how they were giuen ouer vnto all loosenesse, vntill the flood came, and swept them all away. This the Prophet Dauid noteth (if hee were the penner of that Psalme) where hee obserueth the degrees and stayres by which men ascend to the heighth and top of sinne: first, they beginne to walke in the counsell of the wicked, then they proceed to stand in the way of sinners; lastly, they come to sit downe in the seat of the scornefull, Psal. 1.1. And this we may further obserue in the faylings of the faithfull, and in their fallings into sinne. No man becommeth extreamely euil at a sudden, nor desperately setled, and obstinatly resolued to continue in sin in a moment: but as he that will climbe vp to the top of an high tower, doth ascend step by step, and by little & litle; so he that maketh no conscience of any sinne, but walketh in all prophanenesse with greedinesse, commeth to that height by degrees, one sinne drawing on another, the lesser making way for the greater, and the greater obtayning passage for the greatest of all. Wee see it in Euah, when she fell from God, first,Gen 3, 6. she listned vnto Satan; secondly, shee made a light resistance to his tentation; thirdly, shee beganne to doubt waueringly of that which God had deliuered absolutely; fourthly, shee grew in concupiscence, the eye liking, the heart lusting, and both of them desiring the forbidden fruite; lastly, she fell to flat apostacy, infidelity, and rebellion. This likewise is set before vs in the example of Peter, who getting into the high-Priests hall, and thrusting himselfe into euill company, hath left vs a strong proofe of his owne weakenesse, and of his declining from euill to worse. First, hee answereth faintly and fearefully, that he knew not the man, Math. 26, 70. A dangerous beginning. When hee was further vrged and pressed to answere, and that he saw his bare and cold denyall would not be accepted, hee thought to goe one step farther, hee denyed with an oath, that he neuer knew him. Yea, when they were importunate vpon him, and would not suffer him to be in rest, he began to curse himselfe, and thereby to cast himselfe into the depth of sin, into the gates of hel, and into the hands of Satan.
The Reasons follow. First, sin groweth Reason 1 in the heart, as the childe doth in the wombe. For as the infant hath his increasings and augmentations from a small beginning, vntill hee come to the birth, proceeding from one degree and age vnto another, as Iob setteth foorth our first creation, Thou hast powred me out as milke, and turned mee into cruds like cheese: thou hast clothed me with skinne and flesh, and ioyned me with bones and sinnewes, Iob 10, 10, 11: so is it with a sinner; his beginnings are small, but the further hee runneth, the longer he continueth, and the deeper hee plungeth himselfe in sinne, the more corrupt and abhominable he becommeth. As a spring that ariseth out of the earth is first little and shallow, but the further it groweth, the more ground it floweth, and the more streames come into it, the greater the riuer is: or as a fire, which at the first is a little sparke, being nourished, becommeth in short time a great flame: so is it with sin, it is little in growth, weake in strength, slender in appearance at the beginning; but being cherrished and fostered in the soule of the sinner, it multiplyeth exceedingly, and bringeth foorth many children of the same nature, whereof we may truely say; Like mother, like daughter. This is that comparison, which the Apostle Iames vseth, to expresse the fruitfull nature of all the vnfruitfull workes of darkenesse, Euery man is tempted, when hee is drawne away by his owne concupiscence, and is enticed: then when lust hath conceiued, it bringeth foorth sinne, and when sinne is finished, it bringeth foorth death, Iam. 1, 15. VVhere the Apostle sheweth, that first a man is tempted to euill, then concupiscence conueyeth it, after it is in trauaile and bringeth foorth; and lastly, it doth finish [Page 1062] it as a perfect birth. This comparison is also vsed by the Prophet Dauid, Behold, he shall trauaile with wickednesse, for he hath conceiued mischiefe, but he shall bring forth a lie. Psal. 7, 14.
Reason 2 Secondly, the wrath of God falleth vpon such as make no conscience to fall into lesser sinnes, hee giueth them ouer to a reprobate sence, to a slumbring spirit, and to hardnesse of heart, that they fall to be past feeling, and cannot repent. The Apostle declareth in the Epistle to the Romanes, That such as regarded not to know God, hee gaue them vp to their hearts lust, vnto all vncleannesse, and punished one sinne with another, Rom, 1.28. For the sinne that followeth is a punishment which went before. God forsaketh them with his grace, that forsake him by their sinnes: and when once God leaueth them, the diuell findeth them. Whensoeuer God departeth out of any person, the vncleane spirit taketh possession, for the house is empty, swept, and garnished, and made ready to entertaine him, Math. 12, 44. This is it which the Prophet declareth concerning the secret iudgment of God vpon sinners, that make shipwracke of faith and of a good conscience; My people would not heare my voyce, and Israel would none of me: so I gaue them vp vnto the hardnesse of their heart, and they haue walked in their owne counsels, Psal. 81, 11, 12. Where hee sheweth, that seeing they would not be reclaimed and reformed, hee laide the bridle in their owne neckes, and suffered them to run their full swinge into all wickednesse. In like manner the Apostle describing the sins of the Iewes that hated the Gospel, stoned the Prophets, persecuted the Saints, and crucified the Lord of life, sheweth that they had filled vp the measure of their sinnes, and that the wrath of God was come on them to the vttermost, 1. Thess. 2, 19.
Reason 3 Thirdly, sinne is fitly resembled to the fretting of a canker, and to the vncleannesse of a leprosie, both which goe forward, and make no stay, vntill the whole body be infected and euery member endangered. This is the similitude which the Apostle vseth; Their word shal fret as a canker, 2. Tim. 2.17. of which sort is Hymeneus and Philetus. For as one serpent engendreth another, so doth one sinne conceiue and bring forth another. It is like vnto the beast, that is said to grow so long as it liueth. So then lay these things together, both that God forsaketh such as make no conscience of sinne, and that sinne is likened to the conceiuing of the wombe, to the eating of a canker, and to the filthinesse of a leprosie, wee may conclude, that sin being entertained, knoweth not stay, but rolleth as a stone, vntill it come to the Vse 1 bottome.
Now, let vs handle the vses. First, consider from hence, how dangerous it is to giue entertainment vnto sinne at the beginning, which groweth to more perfection euery day, we cannot stop this streame when we will: it goeth beyond the strength of our nature. God leaueth vs further to our selues, when we begin to leaue his wayes. We see this in the example of Cain, he was reproued of God, checked for his hatred against his brother, & admonished to repent; but he harkened not to the voyce of the Lord, but hardened his heart, and shed innocent blood, euen the blood of his brother, Gen. 4, 8. This appeareth in Iudas, hee entertained couetousnesse in his heart, from couetousnesse hee fell to plot with the Pharisies, from plotting he proceeded to practising, and in the end hee brake out into treason against his Lord and Master, and ceased not till hee brake his owne necke, Math. 26, 15. The like we may say of Saul, and trace out his falling from God, step by step; and the more he continued,1. Sam. 16, 14. the more did the Spirit of GOD forsake him; so that his hidden corruption brake out into open rebellion against God, open persecution against Dauid, and open desperation against himself and his owne soule. Thus it falleth out with such as sinne against their conscience. Some grow to be very diuels incarnate, that do euery day giue strength vnto their corruption, and adde drunkennesse vnto thirst, who being past feeling, giue themselues to wantonnesse, to worke all vncleannes with greedinesse. Some are like bruite beasts, that are led onely by sensuality, carnall and naturall men, which haue nothing in them of the Spirit of God, Iude 10. Continuance in sinne bringeth hardnesse of heart. Such are in greatest danger, and see it not; they are in the midst of the fire, and feele it not; they taste deeply of the iudgment of God, and regard it not. Lay before them the grieuousnesse of sinne, beseech them with bitter teares, exhort them by the tender mercies of God, denounce all the plagues, punishments, and iudgments of hell, offer vnto them the sweet promises of the Gospel, entreate them by the death of Christ, and the dearest blood that he shed for them: all these they tread vnder their feet, and neglect them as things of no price; sinne hath bewitched their hearts, Sathan hath blinded their eyes, and God hath giuen them vp into a reprobate sence. For as among all the blessings that God bestoweth vpon the sonnes of men in this world, a soft and tender heart is one of the greatest, which is soone checked & controuled, soone made to bleed, and raised to repentance and amendement of life, Ezek. 11, 19: so there can be no greater curse and malediction laide vpon any man, then to haue a stony and stiff-necked, a rebellious and yron heart, which heapeth and hoardeth vp euery day vengeance against it selfe. What an heauy punishment was this vpon Pharaoh, when his heart was hardened? Moses and Aaron came vnto him, they laide before him the word of God, they wrought miracles in the land of Egypt, they called vpon him to let the people go: he was visited with lice, he was feared with thunders, he was plagued with frogges, he was tryed with darknesse, he was punished [Page 1063] with the death of the first borne; yet could not all these enter into his heart, nor pierce his conscience that was seared with an hot yron, so that he proceeded in euill, vntill he and his whole hoste were drowned in the red sea. Heereunto accordeth that which the Prophet Ieremy sayth, Can the blacke Moore change his skinne? or the leopard his spots? Then may ye also doe good, that are accustomed to doe euill, Ier. 13, 23.
Seeing therefore such as beginne to sinne, can haue do stay of themselues, we must needs confesse it to be very dangerous and hurtfull to our soules. For all such as breake out into this sinne, are like to those that runne downe a steepe hill, that when they are going, haue no power to make any stay or stop, vntill they come vnto the lower end. Thus it is with those that haue giuen the onset vpon sinne, they do as it wer, open ye flood gates of impiety, which are not againe easily shut vp, but the violence of the streame beareth all things before it. For howsoeuer sinne at the first be entertained of men with some dislike, and not without some strugling and striuing against it; yet in processe of time, and by continuance in sinne, they grow shamelesse, euen to haue an whores forehead, that they cannot, nor wil not be ashamed: though the Sunne, the heauen, the earth, and men beare witnesse against them, they regard neither God nor men, neyther heauen, nor hell, neyther saluation nor damnation. This is indeede a dangerous estate, and a feareful condition.
Vse 2 Secondly, seeing euill men waxe worse & worse, we may conclude, that their iudgment sleepeth not, but is encreased as their sinne encreaseth; yea, it is not farre off, but lyeth at the doores. Euery sinne is in it owne nature a sin to death, and a remouing from God, the wages of it is death, and prouoketh to an vtter consumption of vs, Rom. 6, 23: how then can we answere so many thousands, if one bee so grieuous? For if the Lord marke what is done amisse, who shall be able to stand? Thus the Apostle setteth downe their condition, that were setled in wickednesse, That their condemnation long since resteth not, & their destruction stūbreth not, 2. Pet. 2, 3. So then, we may assure our selues that the iudgments of God follow at their heeles, when men are come to the top and heighth of their sinnes. Thus it was with the old world, when their wayes were wholly corrupted, then was the earth vniuersally drowned. When the Sodomites became exceeding sinners against the Lord, and their sinnes cryed to heauen, the Lord rayned downe fire & brimstone vpon them. When Israel abounded in all sinne, that there was no truth nor mercy, nor knowledge of God in the land, but that by swearing and lying, by killing and stealing they brake out, and blood touched blood; the Lord denounceth by his Prophet, That the land shall mourne, and euery one that dwelleth therein, shall he cut-off, Hos. 4, 1, 2. When the Amorites had filled vp the measure of their sins, Gen. 15, 14. they should be rooted out of the Land, and the people of God come in their stead. Where the Lord declareth, that howsoeuer this people were exceeding sinners in the dayes of Abraham, and deserued to be rooted out at the very first, yet did he withhold his hand, and waited for their repentance a long time, vntill they were past recouery. Do we then see any waxe worse and worse, and encrease in sinne, as they grow in age? We may conclude, that so soone as they are become ripe, nay, rotten in their sinnes, the appointed time of God draweth on to destroy them. For euen as men when their Corne is waxen ripe, and the fields are white vnto the haruest, doe thrust in their sickles,Mark. 4, 29. and cut it downe, so will the Lord deale with all the vngodly; for when their sinnes are at the highest, then his iudgements are at the neerest, according as the Apostle Iohn sheweth, that an Angell came out of the Temple, crying with a loud voyce vnto him that sate on the Cloud, Thrust in thy sickle and reape: for the time is come to reape, for the haruest of the earth is ripe, Reuel. 14, 15. This is it which was declared in a vision vnto Amos, where the Lord shewed vnto him a Basket of Summer fruite, and saide, Amos, what seest thou? who answered, A Basket of Summer fruite. Then the Lord saide vnto him, The ende is come vpon my people of Israel, I will passe by them no more, Amos 8, 1, 2. Declaring thereby, the ripenes of their sinnes, and the readinesse of Gods iudgements to giue them their reward. Wherefore, whatsoeuer sinnes vngodly men commit, the old are not forgotten, and onely the new remembred; but all both old and new, do come together, & adde vnto the heape, that the measure beeing full, pressed downe, shaken together, and running ouer, certaine destruction may fall vpon them. Let vs not make a mocke of sinne, or thinke that God hath forgotten it, when wee haue forgotten it. The iniquities that men commit one day are forgotten with them the next, and such as are practised in their youth, are past their knowledge before they come to age: but we cannot hide them from the Almighty, Who writeth bitter things against vs, and maketh vs to possesse the iniquities of our youth, Iob 14, 26. Psal. 25.7. Euery sin shall helpe somewhat to encrease the weight, and make our account the greater in the day of account: for as euery Corne of wheat helpeth to fill vp the bushell, and to enlarge the heape: so doth euery sinne that we commit, helpe to bring our wickednesse to the full. And as men keepe their bookes of reckonings and accounts, which they wil bring forth when they are to reckon: so the Lord (to the end we may know that he seeth and remembreth our offences) is saide after the manner of men, to keepe a Register of the deeds of men, and to write them vp in the same, and euery sin serueth to fill vp the accounts, Reuel. 20, 12. He noteth so many oathes as euery [Page 1064] day come from our vncleane mouthes; our drunkennesse at this time, and that place, and in that company; our whoredomes, vncleannesse and wantonnesse; our contempt of his word; our neglect of this sermon, and that sermon, on this Sabboth, and on such a Sabboth: so that wee shall finde when the day of reckoning commeth sins vpon sins, and heaps vpon heapes, vntill the measure runneth ouer; and when wee must goe the way of all flesh, they will stand before vs as an huge Sea (whereof we can sound no bottome) to swallow vs vp. For if we must giue an account for euery idle word at the day of iudgment, Mat. 12, 36: how much more for our blasphemies, and vncleane deeds, which are without number? Which should make vs cry out with the Prophet, O Lord I know that the way of man is not in himselfe, neither is it in man to walke & to direct his steppes: Lord, correct me, but with iudgment; not in thine anger, lest thou bring me to nothing, Ier. 10, 23, 24. To conclude, howsoeuer God spare long because hee is patient, yet if wee grow worse and worse, and abuse his patience, and run into all ryot and excesse of sinne, he will fill vp the viole of his iudgment, and powre out his wrath vpon vs to the vtmost. This serueth to answere the curiosity, and to stop the mouthes of many men, who seeing wicked men proceede in sinne, and prosper in their wayes, are offended, and are ready to say, Doeth not the Lord see this? Or is there no righteousnesse in the Almighty? Why doth the way of the wicked prosper, and why are they in wealth, that rebelliously transgresse? Ier. 12, 1. God suffereth wicked men a long time, because their sinnes are not yet full, the measure is not filled vp: but waite a while, and they shall not goe vnpunished.
Vse 3 Lastly, seeing men giuing themselues ouer to sinne, come at the last to bee frozen in the dregges of it; it is our duty to resist the beginnings, to preuent the breach, and to stop the first course of it. It is as a serpent that must be trod on in the egge; it is as a birth that would be smothered in the conception. Let vs take heed that sinne grow not into a custome, and get an habit. This is it which Salomon pointeth out, speaking against hatred & reuenge, The beginning of strife is as one that openeth the waters: therefore ere the contention bee medled with, leaue off, Prou. 17, 14, Where he teacheth, that as it is dangerous to breake a banke or wall which holdeth in the water in his course, lest it ouerflow the fields and meddowes; so if there be a little breach begun in the conscience by sinne, the floods thereof will so grow and swell, that the violence and rage of the streame will quickly and easily enlarge the breach, and bring body and soule to sudden destruction. Seeing therefore there is such an inundation and flood of sinne, when once it getteth vent [...], it behooueth vs to stay the beginnings of sinne, when as first it beginneth to sprout out, and to spring vp: now, these weeds will bee more easily pulled vp, then when they haue taken deeper root, Heb. 12, 13. The diseases of the body being taken at the first, when they begin to breed, and only a spice of them is marked, are easily cured and healed; whereas the old festered sore is incurable and without remedy. Euen so is it in the diseases of the soule, if wee nippe them in the head betimes, they are with more ease and lesse difficulty suppressed: whereas, if wee let them haue their full swinge, they are hardly bridled and subdued. This we see in the example of Lot, when he was fallen into drunkennesse, there was an easie and quicke passage to fall into incest. When Dauid had committed adultery with the wife, he had but a steppe to runne into murther to kill the husband. The diuell that old serpent, if hee can thrust in his head, will easily winde in the whole body: the way is to quell him quickly, and then shall we be sure to be conquerours, He seeketh to preuaile ouer vs by degrees. If the deuill had moued Peter at the first to curse himselfe to the pit of hell if euer he knew Christ, no doubt he would haue loathed the tentation, and not haue hearkned to his suggestion. But he dealt more subtilly, and prepared him vnto it by certaine steppes, whereby he brought him at the last to yeeld vnto that which at the first he detested. VVhen he goeth about to allure a man vnto the beastly and more then beastly sinne of drunkennesse, he will not by and by say to him, Drinke till thou be drunken, and transforme thy selfe into a beast, but wil make him to delight in euil company, to leaue the works of his calling, and to haunt infamous houses, the nurceries of drunkennesse. VVhen he would entice a man vnto whoredome and adultery, he will not at the first step throw him into the harlots bed, but bring him to looke vpon her, to like her, to lust after her, to haue familiarity with her; and lastly, to commit the sin it self, 2. Sam. 11, 2: which being first in the diuels intention, is the last in the sinners execution. VVhen hee went about to bring Cain to murther his brother, he did not at the first say vnto him, Kill him, and make him away; but sowed discord and hatred in his heart, Gen. 4, 5: and this murther of the heart, ingendred the murther of the hand, 1. Ioh. 3, 15. If then we would auoyde the actuall sinne, wee must endeauour to cut and pare away all occasions, and not giue the enemy roome, no not a little. But men in these dayes make a sport and iest of sinne, not knowing that they play with a serpent, nor considering that they dally with a cockatrice. They are like to Salomons sluggard, described in the Prouerbes, Yet a little sleepe, a little slumber, a little folding of the hands to sleepe, Prou. 6, 10, and 24, 33. So the adulterer sayth; a little more vncleannes; the drunkard must haue a litle more drinking; the couetous person must haue a little more of the world; and euery one must wallow as the swine, a little longer in his wickednesse, [Page 1065] the time is not yet come to forsake his wicked wayes: the blasphemer, that feareth not an oath, must continue yet a little longer in his swearing. These men (like the sluggard) must sleepe yet a little while in their sinnes, and lye a little thought longer in their lusts; but giue the diuell a little hold, and he will not in haste let goe; grant him an inch, and he will take an ell: and so long as thou doest not wholly renounce thy sinne, but wilt take a little pleasure at it, and spend a little more time in it, thou art in danger of destruction, as Salomon telleth the sluggard.
7 And when Phinehas the sonne of Eleazar, the sonne of Aaron the Priest, saw it, he rose vp from the mids of the congregation, and tooke a speare in his hand:
8 And followed the man of Israel into his stewes, and thrust them both through, the man of Israel,Chubbah. see Deut. 18, 3 & the woman in her womb; ethen the plague ceased from the children of Israel.
9 And there died in that plague foure and twenty thousand.
10 Then the Lord spake vnto Moses, saying:
11 Phinehas the sonne of Eleazar, the sonne of Aaron the Priest, hath turned mine anger away from the children of Israel; while he was zealous for my sake among them; therefore I haue not consumed the children of Israel in my iealousie.
12 Wherefore say to him; Behold, I giue vnto him my couenant of peace.
13 And he shall haue it, & his seed after him, euen the couenant of the Priests office for euer, because he was zealous for his God, and hath made an attonement for the children of Israel.
14 And the name of the Israelite thus slaine, which was killed with the Midianitish woman, was Zimri, the sonne of Salu, Prince of the family of the Simeonites.
15 And the name of the Midianitish woman that was slaine was Cosby, the daughter of Zur, who was head ouer the people of his fathers house in Midian.
Hitherto Moses hath handled the sinnes of the people, bringing down heauy iudgments vpon the heads of the principall authours and committers of them. Now, he setteth downe the second point, which is, the reconciliation of God toward his people, Who will not keepe his anger for euer, Psal. 103, 9: Wherein we are to obserue two things; the execution of Iustice, and the approbation thereof by God. The execution heere recorded against the euill doers is double; the one, extraordinary; the other, ordinary. The extraordinary was by the speare of Phinehas, whereby Gods wrath was turned away: the ordinary, was by sentence of the magistrates that were found free from falling into these offences; such as were guilty, being hanged vp by the expresse commandement of God. Touching the first, it is noted, that Phinehas one of the tribe of Leui, and posterity of Aaron, arose out of the congregation that wept before the Lord, being stirred vp extraordinarily of God, he tooke a speare in his hand,Chald paraph. kindled with a zeale arising from a chast and pure mind, abhorring all vncleannesse and filthinesse, and pursued them into their filthy stewes and brothel-houses, where he thrust them both thorough, reuenging the dishonour done to God, & the scandall laide vpon his people. A worthy example for all Magistrates to follow, to be sharpe & seuere in punishing sinne, and taking away euill out of the citty of God. Thus the plague was stayed, and the anger of God turned away, after that iustice was executed, and so many thousands at one time, and for one sinne swept away.
But heere two questions arise, which are to be discussed, before we proceede any further: the first touching the fact of Phinehas: the second, touching the number of ye dead heere remembred. Touching the fact of Phinehas, Obiection. it may be thus obiected: How can it be lawfull in him, (being a priuate person) to exceede rhe bounds and lists of his calling? Hee was of the tribe of Leui, and of the family of the Priests, to whom it belonged not to draw the sword. For as the other tribes were not appointed to the seruice of the Altar; so the tribe of Leui was not called to the execution of iustice. Besides, there are generall rules directing all priuate men, and generall Lawes restraining them from shedding of blood; as he that sheddeth mans blood, by man shall his blood be shed: hee that smiteth with the sword, shalbe smitten with the sword: loue your enemies, and doe good to them that hate you. The seruant of God must not striue, but must be gentle toward all men, suffering the euill, and instructing them with meekenesse that be contrary minde, 2. Tim. 2, 25. How then can we iustify this act of Phinehas, departing from these holy rules of Gods Religion? I answere, Answer. there is a double kinde of calling; an ordinary calling, and an extraordiry calling; the one necessarily distinguished from the other. For God doth oftentimes giue vnto his seruants a new and special vocation, and addeth it vnto their former function. Hence it is also, that some workes are ordinary, and some are extraordinary. Ordinary workes must be guided and directed by ordinary rules, such as those are which wee haue set downe before. Extraordinary workes proceede from a special motion of Gods Spirit warranting them, and making them (albeit going against the common rules) lawful, cō mendable, and necessary. Such was the fact of Moses, smiting the Egyptian, Exod. 2, 12: the fact of Samuel, hewing Agag in pieces, 1. Sam. 15, 35: the fact of Eliah, slaying the Priests of Baal, 1. King. 18, 4: the fact of the Israelites, spoyling the Egyptians, and such [Page 1066] like, Exod. 12, 35, who had an inward motion, like to the commandement giuen to Abraham to kill his sonne. These actions, albeit warranted to the doers,Luth in Gen. cap. 29. are not to be drawne into example and imitation, vnlesse we haue the inspiration of the same Spirit; and therefore Christ our Sauiour answereth his Disciples, that would haue called fire from heauen to consume the Samaritanes, Yee know not of what spirit ye are, for the Sonne of man is not come to destroy mens liues, but to saue them, Luk. 9, 55. Now that this fact of Phinehas is of the same nature, it appeareth, both because the plague ceased by it, and Gods wrath kindled against his people, was appeased; so that the action is both commended & rewarded. This the Spirit of God teacheth in the Psalme, Phinehas stood vp and executed iudgement, and the plague was staied: and it was imputed vnto him for righteousnesse, from generation to generation for euer, Psalm. 106, 30: which is not so to be vnderstood, as if he were iustified before God, by this one acte, because whosoeuer will bee iust by the Law, is bound to keepe the whole law, according to the tenour of the law, Do this & thou shalt liue, Gal. 4, 12, 20. One good worke doth not serue or suffice to make a man perfectly iust and righteous in the sight of God, seeing hee that continueth not in all things written in the booke of the law, is accursed. So then, we must know that the Psalmist meaneth, that this fact was lawfull, and allowed. For hauing set down the vengeance that Phinehas tooke vpon this adulterer, and the adultresse: hee preuenteth the Obiection which might be made: Was not this horrible and damnable murther in him, who being a priuate man, had not the sword of iustice committed vnto him? and being one of the Priests of the Lord, was to meddle onely in matters belonging vnto God, and not in ciuill things; who was to draw out the censures of ye church not a materiall sword to strike offenders? No (saith the Prophet) it was not murther, it was a righteous and commendable acte, he beeing stirred vp by Gods Spirit, inasmuch as it proceeded from faith, and aymed at the glory of the great Name of God. Wherefore this place is falsely alledged, and peruersly wrested by the Church of Rome, to ouerthrow iustification by faith alone, and to establish iustification by good works. For there is a double iustification, one of the worke, the other of the person. The Prophet speaketh in that place of the iustification of the worke, which albeit in the sight of men it might seeme sauage & inhumane, yet God did accept of it, & account it as a good and iust work, which pleased him being done in faith, which purifieth the heart, Acts 15, 9. He speaketh not of the iustification of his person, which was by apprehending the mercy of God in Christ, by beleeuing, not by doing. Thus the Apostle in the fourth chapter to the Romanes, verses 4, 5. maketh a double kinde of imputation, saying: To him that worketh, the wages is not counted by fauor, but by debt: but to him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is accounted for righteousnesse. Thus much of the first question touching the acte of Phinehas, whether it were lawfull or vnlawfull, whether it were priuate reuenge, or publike iustice.
The second Question is touching the number that dyed in this plague: Obiect. wherein appeareth some difference and disagreement in outward shew, betweene the old Testament, and the new. For Moses in this place, verse 9, sayeth, There died foure and twenty thousand. But the Apostle Paul alledging this iudgement of God, mentioneth onely Three and twenty thousand, 1 Cor. 10, 8, subtracting one thousand from the former number which Moses added. I answer, some reconcile these places thus: that the Scribes or Penmen fayled in copying out the books of Pauls Epistles, which shold haue written foure & twenty thousand, where they wrote three & twenty thousand. But this is shifting rather then reconciling; & cutting the knot with a sword, rather then loosing it asunder with the hand, inasmuch as all the copies generally with full consent, as it were with one voice agree in the former reading. Others suppose and surmise that it might bee a slip of memory in the Apostle, according to humane infirmity. But this answer is worse then the former, and these are vnskilfull Surgeons, that make a deepe wound instead of applying a plaister, and therefore kill where they should cure. For wee cannot admit any faults in memory in the blessed Apostle, who wrote by the direction of the Spirit of God, as also the whole Scripture was inspired by him:2 Tim. 3.16 and wee cannot giue any reason to warrant, why it should rather be a slip of memory in Paul then in Moses, both of them beeing guided by the same Spirit.
Againe, others say, that Paul is not contrary to Moses, forasmuch as if there were foure and twenty thousand, as Moses teacheth, there must of necessity be three and twenty thousand, as the Apostle gathereth, seeing the greater number includeth the lesser; and seeing he doth not say expresly there were iust so many, neither more nor lesse. True it is, to make vp around summe, & a full number, the Scripture vseth sometimes to adde, and sometimes to detract; but in this place there is no reason, why the Apostle should vse the lesse number rather then the greater, considering ye greater number is heere as full and perfect a number as the lesser; and therefore no iust cause to change & alter any thing. Besides, the Apostle maketh the number as directly to bee 23000, as Moses maketh it to bee 24000. Wherefore, to let passe these gesses & coniectures, the best and truest answere is,Iu [...]. par [...] that Moses distinguisheth the history into two parts. First, touching the heads of the people that were hanged vp: Secondly, touching the people that were slaine with the sword. If we [Page 1067] ioyne both these together, as Moses doth in this place, it is truely saide, There dyed foure and twenty thousand. For he speaketh first of the chiefe Captaines and Ring-leaders to this rebellion against God, then of the rest of the people that walked in their wayes, and followed their example: afterward he casteth vp his accounts, & setteth downe the totall sum as it did accrew out of them both. But if we speake of the principall malefactors by themselues, and of the rest of the people by themselues, a thousand of the principal were hanged or crucified; and among the people were slaine three and twenty thousand, of which latter, Paul onely speaketh, omitting the thousand Princes: to shew, how fond and friuolous their excuse is, who defend theyr offences by the example, or authority, or counsel, or commandement of theyr superiors: seeing the people in this place following the foote-steps of theyr Magistrates, were no lesse punished then the Magistrates themselues. So then, these are most true, both that which Moses saith, to wit, that foure and twenty thousand perished, ioyning both Princes and people together; and that also which Paul affirmeth, mentioning three and twenty thousand only, omitting the Princes, and reckoning the people: and hence it is, that the summe in Moses, amounteth to a thousand more, in Paul to a thousand lesse.
Hitherto of the execution of iustice by Phinehas, vpon two audacious and open offenders, and of discussing the questions that arise thereupon: now followeth the approbation of God, in whose nosthrils it smelled as a sweet sauour. This fact is commended, his zeale is praised, his person is blessed, and rewarded. For albeit good works wrought in faith, and dyed with the blood of Christ, doe not merite eternall life, which is the free gift of God, Roman. 6, 23, yet they are rewarded of mercy in this life, and in the life to come. The blessing of God to rest vpon him and his posterity, is set downe in two respects: First, generally, I will make my couenant of peace with him, so that he shall haue me a mercifull God: Secondly, particularly; where the manner is set downe, that the Priesthood should remaine to him and to his posterity for euer, so that both his seede should flourish so long as the Iewish Church should continue, and the honour of the high Priesthood should abide among his posterity, Vntill the high Priest of our profession (Iesus Christ) should come to make an end of all Ceremonies, Hebr. 3, 1. The accomplishment whereof is not hard to shew in the holy Scriptures, and in other approued Histories. For the lineall succession of the Priesthood from him to the carrying away into captiuity to Babylon, is expressed in ye books of the Chronicles, 1 Chron. 6, 4, 15, from the father to the sonne, and from one generation to another. From the captiuity, vntill the time of Alexander the Great, (to whom the Persian Monarchy befell, and whom Iadduah the high Priest met in his Priestly robes coming to conquer Ierusalem) the genealogy is remembred in the booke of Nehemiah, Ioseph. antiq. lib. 11, cap. 8. chapter 12, 10, 22. Neyther may it seeme strange vnto vs, that Nehemiah should set downe the succession so farre, seeing from the reigne of Artaxerxes whom he serued (being in chiefe place about him) to the Monarchy of Alexander the Great, (who ouercame Darius) were not aboue sixty yeares, as the Chronology & Computation of the reigne of the Persian Kings declareth. And from the times of Alexander the Great,Ioseph, antiq. lib. 15 cap. 3. to Aristobulus and his sonne (who was the last) whom Herod treacherously and cruelly caused to be drowned; the pedigree is to be seene in Iosephus and others. Afterward the Priesthood was set to sale, and those promoted, that made their owne way by sums of money, or by fauour of friends, or both together.
After this promise made to Phinehas, Moses annexeth a description of the whoremaster and the whore, that prouoked Gods wrath, and troubled Israel: who are set forth by their names, by their family, by their condition and degree. The name of the man was Zimri, his family was the tribe of Simeon: touching his estate, hee was one of the Princes of his tribe, by whom no doubt (being a man of sort and quality) hee was accompanied and countenanced; yea, it should appeare he was a mouer and perswader of others to commit the like wickednes, whereby it came to passe yt the greatest number of this tribe perished with him, as may be gathered by the new suruey and numbering of the tribes which is taken in the Chapter following, Numb, 26, 14, and 1, 23. For they which in the former mustering and numbering, amounted vnto the number of nine and fifty thousand and three hundred, were now diminished and abated to two & twenty thousand, and two hundred, for their idolatry and fornication: so that with this Zimri, the greater number of this tribe perished,
They did partake with him in the sinne of whoredome, and therefore they communicared with him in the plague and punishment of it. Hence it came to passe, that whereas all the other tribes in a manner amounted to more then forty thousand: this tribe attayned onely vnto the number of two and twenty thousand, and two hundred. The name of the harlot was Cosbi; her stocke and kindred was of the Midianites: in respect of her place, shee was the daughter of one of the chiefe Princes of that people, who afterward was reckoned amongst the sonnes of Midian, that were slaine by Moses, Numbers 31, 8. These names of the two persons are singled out amongest the rest, vnto their perpetuall infamy and reproach, For as the names of the righteous are registred and remembred, [Page 1068] to their euerlasting praise: so the name of the vngodly shal rot, Prou. 10, ver. 7. Their families are fingled out, that part of the disgrace and dishonour should blemish them, to humble them, and to instruct them to nourish sinne in none of their kindred. Their high place is singled out, to teach that GOD the Iudge of all the world, iudgeth without respect of persons, and that all men, of what credite and countenance soeuer, should feare before him.
Verse 7. And when Phinehas the sonne of Eleazar, the sonne of Aaron the Priest saw it, hee rose vp, &c.] This holy man of God slew the adulterer and the adulteresse with a speare. If he had beene a meere priuate man, this shedding of blood had beene vnlawfull in him, howsoeuer they deserued it. But the Spirit of God was his direction, and hee had a secret calling, to be to him as a sure & safe warrant. So then, albeit priuate persons may put no mā to death, as appeareth in the Commandement, Exod. 20, 13, yet such as are warranted from God, are his Officers and Magistrates.
Doctrine. Actions in [...]hemselues vnlawful, are by a calling made lawfull.We learne from hence, that actions which of themselues and in their own nature are vnlawfull, vnseemely, and against humanity, by a calling from God, become lawfull, warrantable, and necessary. This speciall calling giuen vnto speciall men, is sometimes outward, and sometimes inward. The inward calling is, when God by the motion of his Spirit, moueth the heart to doe some speciall worke against the ordinary rules that he left to the rest of the sonnes of men. Heereof we haue plentifull examples in the booke of Iudges, in those whom God extraordinarily raised vp to saue his people, and to destroy their enemies. Whē Eglon King of Moab oppressed Israel, & kept them in great slauery and subiection, as a tyrant and vsurper, the Lord stirred vp Ehud, Iudg. 3, 15, 16. who made him a Dagger with two edges, conueyed it closely vnder his garment, and when opportunity serued, he thrust it into his belly, and flew him. This action had beene sinfull without this calling; for though Eglon were an oppressour, yet the killing of him had not beene warrantable. The like we see afterward in the same booke set before vs in the example of Sampson; for there we see, he tooke to wife an vncircumcised Philistim, Iudg. 14, and 15, and 16, he tyed firebrands to the Foxes tayles, to burne their Corne, he carried away the gates of Azzah, he slew many with the iaw-bone of an Asse, & pulled down the house of Dagon, whereby hee killed the Princes, people, and himselfe. He was inwardly called and commanded to doe these works of God. For when he spake to his father to giue him one of the daughters of the Philistims to wife that pleased him well, his father and his mother faide vnto him; Is there neuer a wife among the daughters of thy brethren, and among all thy people, that thou must goe take a wife of the vncircumcised Philistims? For they knew not that it came of the Lord, that hee should seeke an occasion against the Philistims, Iudg. chapter 14, verse 4. The same we noted before in Moses slaying the Egyptian, which fact, howsoeuer some condemne as vnlawfull, both because he was not appointed a Iudge ouer that people, but was a priuate man, and because he seemed to passe the bounds of iustice (supposing he were a Magistrate) punishing the smiting of a blow, (Exod. 2, 12,) with the taking away of life, seeing God commanded a tooth for a tooth, Exod. 21, 24, wound for wound, and blow for blow: yet it appeareth by the words of Stephen, that GOD had giuen him commission, and endued him with authority, to deliuer the Israelites, and to auenge their iniuries, when he saith, He supposed his brethren would haue vnderstood that God by his hand shold giue them deliuerance, but they vnderstood it not, Acts, chap. 7, 25. Againe, when Moses had receiued the Law in the Mount, written with the finger of God, and beeing come downe had seene the molten Calfe, Hee tooke the two Tables, and cast them out of his two hands, and brake them before their eyes, Deut. chap. 9, verse 17. He did not this through any vnaduised zeale, or hastinesse, or fleshly affection, but God gouerned him by his holy Spirit, & stirred him vp by this exraordinary meanes, to declare to the people, that his Couenant was broken and disanulled that was made betweene them.
Likewise, some haue had an outward calling, commanding and warranting the doing of extraordinary things. So Abraham was commanded by liuely voice to take his sonne, his onely sonne, him whom he loued, euen Isaac, the sonne of promise, and to offer him vp for a burnt offering, vpon one of the mountaynes which God would shew him, Gen. 22, 2. This also appeareth in one of the children of the Prophets, who willed his neighbour to smite him by the commandement of the Lord, and in smiting, to wound him, that hee might disguise himselfe when hee spake vnto the King, 1. Kings 20, 35.
The reasons making these extraordinary Reason 1 workes lawfull, are apparent. First, true obedience standeth not in mans will, but in the commandement of GOD. Whatsoeuer hee commandeth, howsoeuer our carnall reason iudgeth of it, and whatsoeuer iniquity it may seeme vnto vs to contayne or prescribe, wee must account it lawfull. That which hee forbiddeth, what shew soeuer it carrieth of piety and holinesse, is vnlawfull. This appeareth in the answere of Christ vnto Iohn Baptist, putting him backe, and refusing to baptize him: Let be now, for thus it becommeth vs to fulfill all righteousnesse, Math. 3, 15. And to this purpose the Prophet, speaking of this act of Phinehas here remembred, sayth, It was imputed vnto him for righteousnesse, Psal. 106, 31. If then in those actions the children of God obeyed [Page 1069] him, and followed not theyr owne corrupt wils, they must needs be held and pronounced to be lawfull.
Reason 2 Secondly, none can withstand his commandements. That is righteous which he accounteth righteous. And if he will haue it done, who shall contradict it? Who is so strong, as to resist his will? This doth the Apostle Peter declare, when he had beene with Cornelius, he maketh this defence for himselfe, Forasmuch as God gaue them a like gift, as hee did vnto vs, when wee beleeued in the Lord Iesus Christ, who was I, that I could let God? Acts 11, 7.
Thus we see the Doctrine confirmed: now Vse 1 let vs see likewise how it may bee applyed. First, marke heere the difference betweene God and our selues. His word is our light and direction. Wee haue no other way or warrant to approue our actions but from God and his word; but he is not tyed to any guide or Gouernor. We are put in minde heereof by Moses, Deut. 29, 29. The secret things belong to the Lord our God, but the things reuealed belong vnto vs, and to our children for euer, that wee may do all the words of the law. God is not tyed to his reuealed wil, the Law-giuer is aboue his law. For the law must be vnderstood with this restraint and limitation, except God command the contrary, who is free, and not bound to ordinary rules. He commanded Moses in the building of the Tabernacle, to make the Cherubims, and other similitudes; as also afterward, when the people were stung with fiery serpents, to set vp a brazen serpent, which without his commandement had bin a breach of the second Commandement, Thou shalt not make to thy selfe any grauen Image, nor the similitude of any thing in the heauen aboue, or in earth beneath, or in the waters vnder the earth, Exod. 20, 4. He commanded Ioshua to compasse the City of Iericho, seuen dayes with the men of warre, and the Arke of God, seuen dayes together, and therfore also on the Sabbath day, Iosh. 6, 15: which without the Commandement of God, had bin a breach of the fourth Commandement, Remember thou keepe holy the Sabbath day. So God proued Abraham, and charged him to offer his son, which he could not haue done without horrible murther,Gen. 22, 1. except God had commanded it, being a breach of the sixt Commandement, Thou shalt not kil. In like manner God willed his people to aske iewels of siluer, and iewels of gold, of theyr neighbors the Egyptians, Exod. 12, 35, wherby they spoyled them, but neuer made restitution vnto them; which without a peculiar direction from God, had not stood with the eyght Commandement, Thou shalt not steale. Thus thē we see for the encrease of our knowledge, how the Law of God is to be vnderstood, to wit, with this caueat and prouiso, Vnlesse it please God to command the contrary, who alwayes worketh according to his owne will. For as such as haue to do in the Statutes of earthly Princes, do teach to restraine them, and vnderstand them thus, sauing the Kings prerogatiue: so are we to do in the interpretation of the law of God, alwayes to vse this exception of Gods prerogatiue. For if Princes claime a prerogatiue aboue theyr lawes, much more are we to giue vnto the eternall God, a prerogatiue and priuiledge aboue the lawes giuen to the sonnes of men.
Secondly, we learne from hence, that all examples Vse 2 set downe in Scripture, are not set downe for our imitation, albeit reuealed for our instruction. Our Sauiour in the Gospel reproueth his Disciples, who would haue called downe fire from heauen vpon the Samaritans to consume them, pretending to follow the example of Elias, saying vnto them, Yee know not of what spirit ye are, Lu. 9, 59. The examples of the godly set downe in Scripture are of foure sorts. The first, generall and common, standing in the law of nature, taught in the ten Commandements, commanding vs to worship God, to honour our parents, to doe wrong to no man. Hence it is, that we are cō manded to follow the faith of Abraham, 1 Cor. 11, 1. the chastity of Ioseph, the zeale of Dauid, the patience of Iob, the repentance of Peter, the attention of Lydia, the restitution of Zacheus, and such like: these are set before vs, both for our instruction, and for our imitation.
Secondly, the godly haue many infirmities and imperfections, whereby it commeth to passe, that some of theyr actions are sinful and vngodly, which are set downe for vs, not to follow, but to auoyde. Such are the incredulity of Moses, the adultery of Dauid, the idolatry of Salomon, the drunkennesse of Noah, the incest of Lot, the ambition of the Apostles. These are not written, that we should alledge the fals of the Saints, to warrant and iustifie our sinnes, but to teach vs, that no mā is free from sinne in this life, seeing the elect and regenerate do offend; that we should not, being suddainly ouertaken with sin, despaire of Gods mercy: & that we should be watchfull, and looke to our footing, seeing these men sinned, beeing adorned with such great gifts, so highly in Gods fauour, that shined as Starres in the Firmament, and were eminent aboue other men, as the Cedars aboue other Trees.
Thirdly, some things were well done of the Fathers, that cannot bee followed of vs without offence to God, as those that were ceremoniall, and endured only vntill the comming of Christ, and the restoring of all things by him: as the cutting of the foreskinne, the offering of sacrifices, the killing of the Passeouer, which cannot be brought into vse and practise againe, Acts chap. 15, ver. 1, 5, without iniury to Christ, and the abolishing of his death.
Lastly, some examples were singular and proper vnto those to whom they were giuen; so as neyther others in those dayes, nor we in our times, may any way follow them, without [Page 1070] the same inspiration of the Spirit: and of this number is the zeale of Phinehas, mentioned in this place, and such extraordinary examples as we named before. Thus we see, both that all examples of the faithfull are not to be practised, and likewise what are to be followed, and what are not to be followed. Heereby we learne to meete with all prophane men, who resolue to continue in their sinnes, & defend themselues with the slips and faylings of the faithfull. These men sinne with the godly, but they repent not with them: they fall asleepe with them, but they arise not with them out of sleepe. Heereby also the Church of Rome is conuinced, who alledge the making of the Cherubims, of the brazen serpent, and such like; to iustifie their imagery and idolatry by the example of Moses, which we haue shewed to be speciall, not generall, commanded to him, not warranted to all. Lastly, hereby they are condemned, that would bring in any of the ceremonies of the law, which are long since buried, together with the Synagogue, & cannot stand with the simplicity of the Gospel, and with the sufficiency of the death of Christ.
Lastly, as no man must bee rash in pretending extraordinary callings, so we must take heed we bee not rash in censuring the doings of other men. Do we know, or can we vnderstand the motions and inspirations of other men? What man knoweth the things of a man, saue the spirit of a man which is in him? 1 Cor. 2, 11. We may not therefore examine theyr callings by our owne, nor measure extraordinary actions, by ordinary rules; especially in the times of the decay of religion, of the ruines of the Church, of the planting of the Gospel, when God doth many times giue some of his people speciall motions, & guide them with an extraordinary direction of his Spirit; but euery man must looke to the warrant of his owne worke. No man must presume aboue his calling, but euery man must be wise according to sobriety, and consider what gift he hath receiued, Rom. 12, 3. Peter when he saw the high Priests seruants to lay hands on Christ, drew the sword, and cut off the eare of one of the messengers: but he is reproued by his Master, and commanded to put vp ye sword againe into his place, Because all (being priuate persons without a calling) that take the sword, Math. 26, 51 shall perish with the sword. Whosoeuer hath receyued a speciall calling, God giueth an assurance of it to his owne heart, and leaueth no scruple or doubt in him of his calling: so that to aske the question of others, whether a man may haue such a calling or not, is an euident argument that hee hath not receiued any such calling. For albeit we cannot iudge of the callings of others, yet may we of our owne, & know that which no man knoweth beside our selues. The Disciples thought amisse of Peter the Apostle for going to Cornelius. For when he was come vp to Ierusalem, they of the circumcision contended against him, because he went in to men vncircumcised, and had eaten with them, (Acts 11, 2.) vntill they had heard him giue a reason of his doing, & make an apology for himselfe: then they held theyr peace, and glorified God. And so is it with those that sit in iudgement of other mens callings, & condemne those things whereof they are ignorant.
[Verse 8. He thrust them both through then the plague ceased frō the children of Israel.] The sins of this people into which they fell, were very greeuous: and the iudgements of God that fell vpon them, were heauy and answerable to their sinnes. Some of them to fill vp the measure of their iniquities to the ful, brought their harlots into the host of GOD, euen among them that the Lord theyr GOD had chosen to be an holy Nation, Deut. 14, 2, and a precious people vnto himselfe, aboue all the people that are vpon the earth. When these were punished, and the publike scandal taken away, God is pacified, the plague is remoued, & the people are deliuered.Doctrine. When once sinne is punished, God is appeased. From hence this Doctrine is offred to our considerations, that when sinne is punished, God is appeased. So soone as euill is taken away, the iudgements of GOD are called in. VVhen the old world was destroyed by the flood of waters which God sent vpon the earth, and all flesh perished in whose nostrils the spirit of life did breathe; then GOD entred into a new couenant with the remnant that was left; and Noah offering a sacrifice, the Lord smelled a sauour of rest, and said in his heart, I will henceforth curse the ground no more for mans cause, neither will I smite any more all things liuing as I haue done, Gen. 8, 21, 22. So long as Achan was vnpunished, the hoste of Israel could not prosper, but turned their backes before their enemies; but when he was found out, and stoned to death with stones, and burned with fire, the Lord turned from his fierce wrath, & gaue vnto his people the victory, Iosh. 7, 26. When he had plagued the people that caused Aaron to make the calfe that he made, whereby they committed foule and grosse idolatry, and turned God into the similitude of a bullocke that eateth grasse, he was reconciled vn- them, and well pleased with them, Psal. 106, 19, 20. So when Corah, Dathan and Abiram were destroyed, and God visited their rebellion with a strange visitation, his anger continued no longer against them. When Miriam had bin shut out of ye host 7. daies, & punished with leprosy, the wrath of God was appeased, & she restored to the hoste againe, Nu. 12, 15. VVe know how the wrath of God was kindled against Israel, & against Dauid for numbering the people, so that he sent a pestilence among them from the morning, euen to the time appointed, whereof there died 70000. men: then the Lord repented of the euill, and said to the Angel yt destroyed the people, It is [Page 1071] sufficient, hold now thine hand, 2 Sam. 24, 16. All these places of Scripture are euident proofes of this Doctrine, that so soone as execution is done vpon malefactors, the sword of Gods iustice is put vp, and his wrath ceaseth.
Reason 1 And the Reasons heereof are plaine. For first, what is it that separateth betweene God and his people, and causeth a diuorce and diuision betweene him & them? Is it any thing else then sinne? When sinne therefore or the sinner are taken away, he hath no more controuersie against them. This is it which the Prophet Esay testifieth, cha. 59, 2. Your iniquities haue separated betweene you and your God, and your sinnes haue hid his face from you, that he will not heare; for your hands are defiled with blood, and your fingers with iniquity. And in the fourth chapter of the Prophet Hosea, ver. 1, 2, conuincing them of swearing and lying, of killing and stealing, and whoring, he declareth, That the Lord had a controuersie with the Inhabitants of the Land, and would cut off euery one that dwelleth therein. If then it be sin that causeth iudgement, and sharpeneth the point of the Lords sword against the world, against a kingdome, against a citty, against a family, against euery particular person; when the cause is remoued, the effect shall be restrained, and whē the sinner is reformed, the wrath of God will be appeased: for so soone as we turne vnto him, his indignation shall be turned away from vs.
Secondly, when sinne is punished, it bringeth Reason 2 downe a blessing with it. For so long as vngodly men lye in their sinnes without punishment, and runne on in theyr wickednes, to the dishonour of God, to the reproach of his Name, to the offence and infection of others, and to the confusion of theyr owne faces; so long the wrath of God is kindled, & his hand is stretched out still. But when they are eyther plagued of God, or punished of men, he blesseth the places which before hee scourged, & rewardeth the persons by whom iustice hath beene administred. We haue a notable example heereof, in the punishing of the Idolatry of the Israelites, for worshipping the molten Calfe: he willed the Leuites to consecrate theyr hands that day, Exod. 32, 29, euen euery man vpon his sonne, and vpon his brother, that there might bee giuen them a blessing. The Lord had laide this as a punishment vpon Leui and his posterity, To diuide them in Iacob, and scatter them in Israel, Gen. 49, 7: but he turned this curse into a blessing, when the Priesthood was translated to this Tribe, to teach Iacob his iudgements, and Israel his law, that no corner of the Land should be without instruction. So in this place, when Phinehas rose vp, & executed iudgement vpon the adulterer and the adulteresse, the Priesthood was confirmed vnto him and his posterity, verse 12, 13. If then the execution of iustice bring a blessing from God, who is so delighted with it that he will neuer leaue it vnrewarded, it must needs testifie his reconciliation and attonement. For so long as we liue in sinne, we lye vnder the curse and wrath of God, no grace can shine vpon vs, no mercy can ouertake vs, no blessing can fall vpon vs. But when sinne is punished, the curse is remoued, and the fauour of God doth compasse vs about, as with a shield.
Now let vs come to the Vses, that we may Vse 1 haue the profit and comfort of this Doctrine. First, wee learne, that such as continue in any knowne sinne vnrepented of, cannot look for peace from God. So long as sinne reigneth in any place, the wrath of God hangeth ouer it, and will vndoubtedly fall vpon it. There is no peace, (saith the Lord) vnto the wicked, Esay 48, 22. God doth come into the field, as an open enemy to wage warre, and enter into a combate against all impenitent sinners. This the Prophet speaketh, Psal. 7, 11, 12. God iudgeth the righteous, and him that contemneth God euery day; except he turne, he hath whet his sword, he hath bent his bow, and made it ready. He abhorreth all the vngodly, and therefore he will fight against thē as a man of war, he will raine downe snares, fire and brimstone, and stormy tempests vpon them, hee will destroy them in his wrath and fierce displeasure. It is a fearefull thing to bee a rebell and traitor against a Prince, and to stand out in armes against his Soueraigne in the field with weapons; it is high treason, the losse of life, the forfeyture of lands and goods, the staining of our blood, the vndoing of our posterity. So to stand out in any sinne, is high treason and rebellion against the most High. The continuance in any sinne, is rebellion, and they that are the committers of it are rebels against God. This made the Prophet to say, Destroy them O God, let them fall from their counsels, cast them out for the multitude of their iniquities, because they haue rebelled against thee, Ps. 5, 10. To this purpose Samuel calleth the disobedience of Saul, rebellion, 1 Sam. 15, 23. Euery man knoweth the danger of rebellion against the Prince, it is more against God. When we heare of forreigne warres, we feare and tremble, wee are much moued and perplexed: and shall wee not much more be afraid, when the Lord, the King of Kings wageth battell against vs? Whē God by the Ministery of his word doth reproue sinne among vs, our ignorance, our loosenes & lewdnesse, our negligence & security; he doth stand out against vs as with his sword ready drawne in his hand, to reclaime vs, or to destroy vs. We were better to haue the whole world set against vs, then God to be our enemy. What a monstrous madnes is it for a mortall man to stand at defiance with him who is the Lord of hostes? Doe we (faith the Apostle) prouoke the Lord to anger? Are we stronger then he? 1 Corinth. chap. 10, verse 22. How many are there, which are so witlesse and bewitched, that they thinke themselues strong enough to encounter with God, [Page 1072] like the Gyants that would plucke God out of heauen? But let them take heed, lest setting themselues against him, they thrust thēselues downe into hell, to their eternall confusion.
Secondly, it teacheth a notable and necessary Vse 2 duty to all Magistrates, to be zealous for the Lords cause, to roote out euill dooers, to maintaine the glory of God, and to shew thē selues enemies vnto all iniquity. Do they desire to haue their people liue in peace & tranquility, and to bring a blessing to those that liue vnder their gouernment? Do they desire to haue the curse of God remoued farre from them? The onely way is for them to punish sinne, wherby they bring quietnesse and safety, and moue the Lord to dwell among them with the graces of his Spirit. The Lord threatened Ahab, because he had let go out of his hands a man whom he had appointed to dye, his life should go for his life, and his people for his people, 1 Kings, chapter 20, verse 42. When Saul had spared Agag, contrary to the expresse commandement of God, who charged him to smite Amalek, and to destroy all that appertained vnto them, & haue no compassion on them, but to slay both man and woman, both infant and suckling, both Oxe and Sheepe, both Camell and Asse: the Kingdome was rent from him, & was giuen to his neighbour, that was better then he, 1 Sam. chapter 15, verse 26. When the Leuite had his wife abused vnto death, and villanously defiled at Gibeah which is in Beniamin, because those wicked men were not put to death that euill might be put away from Israel, it turned almost vnto the vtter destruction of that Tribe, Iudg. chapter 20, verses 13, 35, and there fell of them in one day fiue and twenty thousand & an hundred men, all they that could handle the sword. So the Magistrates must regard to punish sinne, if they regard the honour of God, the profit of their people, or the good of themselues. We see what an head sinne groweth vnto and gathereth strength in all places. It beareth the cheefest sway & preheminence euery where. He that checketh and controlleth it, laboureth in vaine, and maketh himselfe a prey.
True it is, the Ministers of Gods word haue the sword of the Spirit put into their hands,Heb. 4, 12. to cut in sunder the cordes of sinne. It is a fire that burneth and consumeth the straw and stubble before it. It is an hammer that breaketh in peeces the hard stones, Ier. 23, 29. and it hath the power of God adioyned with it. Notwithstanding, vnlesse the Ministery of the word be assisted and strengthened by the force of the Magistrate, it is little regarded & esteemed of the greatest number. It is good indeed to haue some instruction, but it auayleth little without correction. If a master should cry neuer so often vnto his scholler, learne, learne, and disswade him from his idlenesse and lewdnesse neuer so earnestly, yet if he know his master hath no authority or power to correct and chasten him, he will smally respect the vehemency of his words, but esteeme them as a blast of winde, that passeth away. So is it with the people, when the Magistrate and Minister go not together, when the word and the sword doe not accompany one another. For these two being the high & holy ordinances of God, do giue strength & assistance one to another. The Magistrate would bee much more troubled, if the word which is liuely & mighty in operation, were not taught to keepe men in obedience, and they might sit (as it is saide of Moses, Exod. 18, 14,) to heare causes from morning to euening, and weary themselues with the toyle and trouble of their Office, without comfort to themselues, or profit to others. And on the other side, the Ministers might lift vp their voyce as a Trumpet, and cry aloud vntill they be hoarce, vnlesse they be backed and encouraged by the godly Magistracy. So long as Moses and Aaron (as two brethren) walke amongst the people of God, (I meane the Magistrate to rule and correct, the Minister to teach and reproue) sinne wil be suppressed, and godlinesse will in some measure bee promoted and aduanced. Heere then is a notable direction for all Magistrates, fathers, masters, housholders, and gouernors whatsoeuer, to set themselues against euill doers, seeing therby they shall finde the Lord fauourable vnto them. Among all encouragements which Rulers (who are as the gods of the earth) haue giuen vnto them to beare the burden of the worke and the heate of the day,Psal. 82, 6. none is more comfortable then this, that by rooting out of the wicked, and punishing the vngodly according to their vngodlinesse, they bring a blessing vpon their owne heads, a blessing vpon the places where they dwell, and a blessing to their families in which they liue, as wee see in Phinehas in this place: of whom the Lord saith, While hee was zealous for my sake among them, he turned away mine anger, therefore I haue not consumed the children of Israel in my iealousie, and I will giue vnto him my couenant of peace, and he shall haue it, and his seed after him. Who is it that doth not desire to finde the fauour of God in this life, & to leaue a blessing behind him? But if God haue made vs Magistrates in the Common-wealth, or Gouernors in the priuate family, we cannot looke for any blessing at his hands, to follow vs, and ouertake vs, so long as sinne is vnpunished, and the sinner is not recompenced in the earth. It is not enough for vs to be godly men, except we labour also to be godly Magistrates. We heard before, that the boast of God could not prosper and preuaile, so long as Achan was not found out: but when he was stoned, the blessing of God came vpon thē. The Marriners in the ship could not be safe, so long as Ionah was in it;Ionas 1, 15 but so soone as he was cast into the sea, the sea ceased frō his raging. Mark this (yee Rulers of the earth) and learne from [Page 1073] hence yee Gouernors of ho [...]ses, a profitable lesson: so long as yee are zealous for the aduancement of Gods glory, and for the rooting out of iniquity, ye shall be blessed in your persons, blessed in your children, blessed in your families, and blessed in your places and habitations. Set your selues therfore with courage against sinne, and God shall be with you. He will prosper the works of your hands, & nothing shall be able to preuaile against you; as the Prophet faith, 2 Chron. 15, 2. The Lord is with you, while ye be with him: and if ye seek him, he will be found of you: but if ye forsake him, hee will forsake you. Let euery one so farre as his calling stretcheth, deale faithfully with God, and shew their zeale in resisting sinne, as it is sinne, in whomsoeuer they finde it, without respect of persons: not fostering it in some, because they are their friends; nor winking at it in others, because they are their children, their seruants, their kindred or acquaintance; nor hating it in a third sort, because they are their enemies: but punishing it, and striking at the roote of it without difference and partiality. For many are enemies to some sinnes, because they are enemies to the sinner: and so hate the euill for no other cause, but because they cannot abide the person. But we should in punishing sinne, ayme at the good, and at the reformation of those that commit it, we should loue the person, and abhorre the euill; like the Physitian, that liketh his patient, but hateth the disease. But to examine our selues a little: How far are we in these dayes, from the sound practise of this point? Haue wee a true zeale to punish offenders? or are we careful to finde them out, that euill may be taken away from vs? Alasse, who seeth not plainly (except such as are wilfully blinde) how cold and carelesse we are in setting our selues against sinne, and opposing our selues against euill doers? Doe not wicked men in al places lift vp their crests on high, and walke with outstretched neckes without controllement, that no man dare say vnto them, Why do ye thus? Nay, are we not come to this passe, that if one in a Parish settle himselfe to do good, and offer to put too his helping hand, to weede out malefactors, will not twenty step foorth to speake for them, & to crosse such as shall go about to punish thē? If any good cause be to bee promoted, how backward are wee to further it? How nice, how squemish are we, and pinch curtesie, who shall goe before, as if we were ashamed of it? But if whoremongers, drunkards, harlots, that are as the off-scouring of the world, and the scumme of the earth, bee brought before Magistrates, to be rewarded according to theyr deseruings, they cannot want many of theyr neighbours to countenance them, to go with them, and to speake for them. What persons euer were there so lewd and licentious, that haue not found diuers to entreate in their fauour? Yea, so desperate are our times & seasons growne, that if the diuell himselfe were incarnate, and dwelled visibly among vs, it seemeth likely, that hee should finde some friends, some spokesmen, and mediatours for him. But know this for a surety, and carry it home with you vnto your houses, and thinke of it vpon your beds, that so long as you thus backe and vphold bad fellowes, loose in life, lewd in example, you shall neuer want store of them. We must not thinke euer to breake the heart of sinne, except wee ioyne hand in hand one with another, and all draw one way to suppresse it. If a theefe were to be c [...]rried to prison, and one drew him one way, another haled him another way he were neuer like to haue fetters cast vpon him. In like manner so long as we are sundred and diuided one from another, sinne encreaseth and getteth an head. And we cannot assure our selues to obtaine any blessing of God, so long as we nourish such serpents in our bosomes, and doe not pull out the stings of them.
And as this ought to be a great encouragement to all in authority ouer others, to consider the blessings of GOD that they bring to themselues, and to their seuerall iurisdictions, by breaking the necke of vngodlinesse: so on the other side, it ought to terrifie all negligent and carelesse Gouernors that are not ready & resolute betimes to destroy all the wicked of the Land, Psalm. 101, 8, and to cut off all the workers of iniquity frō the City of the Lord. Such bring a curse vpon themselues, a curse vpon their substance, a curse vpon their children, a curse vpon their seruants, a curse vpon their families, a curse vpon their houses and habitations. This should work a feare in their hearts, and bring terrour and astonishment vpon their consciences, seeing God will take away the sinner in his wrath, but will require the sinne at the hands of all those that haue suffered and fostered it in others, by their negligence in gouerning, and remisnesse in punishing.
Wee heard this before in Ahab, 1 Kings, chapter 20. verse 42, who letting Benhadad goe free, life must goe for life, he should answer for the other. We see this euidently in the example of olde Eli, who, not controlling and correcting his children when they sinned greeuously against the Lord, is himself directly charged to haue committed those sinnes, 1, Samuel, chapter 2, vers. 29, to honour his children aboue the Lord to make himselfe far of the first of all the Offerings, and is punished with suddaine death, by breaking of his neck. So likewise shall the sinnes of sinful men, that liue vnder our roofe, and shroud themselues vnder our protectiō, be required at our hands, if we vphold them in their euill, or do not punish them for their euill, according vnto the meanes that God hath giuen vs.
Lastly, seeing God is well pleased & appeased, when sinne is taken away as the cause of Vse 3 his displeasure, let vs not carry til ye Magistrate draw the sword out of his sheathe, but euery [Page 1074] one turne vnto God, and enter into iudgment with our selues, that the Lord may not enter into iudgement with vs. We must be carefull to gaine and get God to be our friend. The way is to forsake our sinne, and to walke with God, as being euer in his presence. Can two walke together except they be agreed? Let vs then reconcile ourselues to God, and hee will be reconciled vnto vs: Let vs draw neere vnto him, and he will draw neere vnto vs, Iam. 4, 8. This must be done of vs by cleansing our hands, and by purging of our hearts. Abraham, the father of the faithfull beeing righteous by faith, is called The friend of God, Iam. 2, [...]3. This is it which our Sauiour teacheth, Yee are my friends, if ye do whatsoeuer I command you, Iob. 13, 14. If then we would be at peace with God, and desire the friendshippe of the most High: if we would haue him turne away his wrath and heauy displeasure from vs, we must be carefull to auoid sinne, seeing it bringeth the iudgements of God, and putteth a sword into his hand to destroy vs. From hence, as from the principall cause, come all manner of punishments, that God inflicteth; war, death, famine, the plague & pestilence, our sinnes are the fountaines of them all. Therefore the Apostle in this respect willeth vs to try and examine our selues, that we may finde out the true cause of our troubles, when he saith, For this cause many are weake, and sicke among you, and many sleepe: for if wee would iudge our selues, we should not be iudged, 1 Cor. 11, 31.
So then, the best course to preuent iudgements, or to remoue them which are already brought vpon vs, is by repentance. The Lord hath many wayes visited vs for our sins; somtimes by the raging of the pestilence, sometimes by inundations & ouerflowings of waters, sometimes by dearth & famine of bread, all which are as sharpe arrowes which hee taketh out of his Quiuer, and shooteth thē out of his Bow, and we are not able to stand before them: for who is able to stand before his fierce wrath? Or who can abide the greatnesse of his power? Nahum. 1, 6. The onely way left vnto vs to take, is to seeke reconciliation with God, and to turne vnto him by vnfeined repentance. We must make conscience of all sin. For so long as we flatter our selues in any one knowne sinne, the wrath of God will neuer be appeased, but he hath still some controuersie against vs. We must not therfore leaue one sin vnrepented of. When Moses was to leade the people as a flocke of sheepe out of the Land of Egypt, and Pharaoh permitted the fathers and the children to go & serue the Lord in the wildernesse, onely their sheepe and cattell should abide: Moses answered, Our Cattell also shall goe with vs, there shall not an hoofe be left behind, Exod. 10, 26. So must our obedience be vnto God, it must bee perfect and entire, we must not repent to halfes, we must not leaue one sinne behind, but search the secret corners of our deceitfull hearts. For when God shall search with lights to finde out our hidden sinnes, he will visite the men that are frozen in their dregs, and say in their hearts, the Lord wil neither do good nor euill. These neuer mourne for their sinnes, and therefore God will make them mourne lying vnder his wrath. If they will haue no feeling of their sin, they shall haue a feeling of his punishments, and of the burden of his iudgements.
[Verse 9. And there died in that plague, foure and twenty thousand.] In these words Moses setteth downe the number of all those that perished as well of the Princes, as of the people. How this agreeth with the Apostle, that nameth onely three and twenty thousand, wee haue already declared in the exposition of the words, and answering of the Questions that arise out of the words. We haue heard before, that albeit Balak & Balaam intended by their sorceries to curse the people of God, yet they could by no meanes doe them hurt, they were guarded by the protection of God, as with a sure watch. For God is the watchman of Israel, that neyther slumbreth nor sleepeth, Psal. 121, 4. But so soone as they forsook the liuing God, and fell a whoring with the daughters of Moab and Midian, by and by God departeth from them, and his heauy iudgements breake in vpon them. The force of sorcery could not hurt them, but the strength of sinne doth weaken them, and greatly diminisheth the number of them. Heereby we learne,Doctrine. Sin depri [...] vs of Gods protection. that sinne depriueth vs of Gods protection, and layeth vs naked and open to the fiercenesse of his wrath, and to the fury of our enemies. The sinnes wherewith the Church in general, or any member in particular doe prouoke GOD, bring downe iudgements of all sorts, cause his wrath to be kindled, and giue strength to the enemy to preuaile against vs. When the people of God had committed Idolatry, & made them gods to goe before them, it is said by Moses, that the people were naked, for Aaron had made them naked vnto their shame among their enemies, Exod. 32, 25. This appeareth also in the booke of Ioshua, when Achan had sinned and stolne the babylonish garment, the shekels of siluer, and the wedge of gold, they could not stand before their enemies, Iosh. 7, 4. but fell before them as naked men, beeing vtterly destitute of Gods defence, by reason of the offence committed among them. We see this oftentimes in the Bookes of the Iudges, of the Kings, and Chronicles, when they rebelled against God, and prouoked him to anger, presently hee sold them into the hands of their enemies, they became subiect to sundry calamities, they fell into all kinde of miseries that were layde vpon them. When they began to do wickedly in the sight of the Lord, they were made slaues and captiues, sometimes to one enemy, and sometimes to another, Iudg. chap. 4, ver. 1, 2. When the Israelites began to loathe the offerings of God, the Lord threatened a greeuous iudgement to come vpon them,1 Sam. 3, 1 [...] and [Page 1075] executed it accordingly: for the Philistines fought against them, and Israel was smitten downe, euery man fled into his tent, and there was an exceeding great slaughter, for there fell of Israel thirty thousand footmen. Thus through sinne reigning among them the enemies of God are armed, the people of GOD are destroyed, the Arke of God is taken, and the priests of God are smitten with ye sword. It was the sin of Eli and his house especially that drew the iudgment of God on the whole Nation. Wee see this in the example of Salomon, when his hart was turned away from the true God, and his hands were holden vppe to strange gods, the Lord was angry with him, because hee had giuen him a charge concerning this thing that hee should not follow other gods: Then the Lord stirred vp one aduersary vnto Salomon, and afterward another aduersary, which did much mischeefe and euill against Israel, 1 Kings 11, 14, 23. This appeareth in Rehoboam the son of Salomon, when once he forsooke the Lord and all Israel with him, the Prophet is sent to say vnto him, Thus saith the Lord, Ye haue forsaken mee, therefore haue I left you in the hands of Shishak, 2 Chron. chap. 12, verse 5.
Reason 1 The Reasons being considered, will make the doctrine more euident; First, sin maketh vs execrable to the Lord, and abhominable in his sighr. Nothing doth more deforme vs and make vs cursed and detested in the sight of God. If then sin make vs to be had in execration, it is no maruell if we be left destitute of Gods protection. This is the reason which the Lord vseth why Israel fell before their enemies, and he went not forth with their armies when they fell before the men of Ai, Therfore the children of Israel cannot stand before their enemies, but haue turned their backes before their enemies, because they be execrable, Iosh. 7, 12, 13. Wee see then the nature of sin; it maketh men abhominable and detestable in the sight of God.
Reason 2 Secondly, God leaueth and departeth from them that fall from him: they forsake him, & therefore he forsaketh them. For so long as we walke in the wayes of godlines, and please God in all things according to his will, God is among vs, He dwelleth with vs, hee will neuer depart from vs, hee walketh in the middest of our habitations, 2 Cor. 6, 16. But when we commit wickednesse in his sight, and follow the abhominations of our owne hearts, he is gone, hee will take vp his seate no more among vs, hee will not come nere our dwelling places. This is the reason which the Lord vrgeth to Ioshua in the place before named, saying, There is an execrable thing among you, O Israel, neyther will I be with you any more, except ye destroy the excō municate from among you, Ios, 7, 12; 13. So then our lying in sinne doth driue the Lord from vs that he will haue no more fellowship with vs to do vs any good.
Vse 1 We are now to set downe the vses of this Doctrine. First, this teacheth vs to acknowledge that all iudgements which seize and fall vpon vs are iust & righteous. God chastiseth vs often, but alwayes iustly, neuer vniustly. True it is, the particular cause is not alwayes discerned of vs why he chastiseth, and sinne is not alway the cheefe and principall cause, as appeareth in the example of the blinde man, of whom Christ sayth, Neither hath this man sinned, nor his parents, but that the workes of God should be shewed vpon him, Iohn 9, 3: yet his punishments are alwaies deserued, and neuer inflicted when he is not mooued, who rowzeth vp himselfe as a Lyon out of his denne (as the Prophet speaketh) to execute righteous iudgements. We see in the booke of Nehemiah, how the Leuites lay open the sinnes of the whole land, confessing Gods kindnesse vnto them, and their vnkindnesse to the Lord, and iustifying his name, Nehem. 9, 33, 34, Surely thou art iust in all that is come vpon vs, for thou hast dealt truly, but we haue done wickedly: And our Kings, and our Princes, our Priests, & our fathers haue not done thy Law, nor regarded thy commandements, nor thy protestations wherewith thou hast protested among them. So when there is any imminent danger of iudgment, as of the plague, of sicknesse, of famin, of war, or such like; this must teach vs, yt then especially wee should take heede that we lay not our selues naked vnto them by rebelling against God. I meane not this of any bodily nakednesse appearing to the eye of man, but of spiritual nakednesse in the sight of God, whereby man in his sight appeareth a deformed sinner. This is a fearfull condition: this is the foulest nakednesse that can be. A man or woman by ye light of nature would be ashamed to bee seene naked, which teacheth vs to couer the body: but much more should we take heede that we appeare not naked to God, and see the filthines of our hearts. Let vs craue the righteousnesse of Christ to be a couering to cloath our souls, For they are blessed whose sinnes are couered, Psal. 31, 1. When GOD threatneth to bring any plague or iudgment vpon vs, let vs not wound our owne soules, or lay them open to ye wrath of God, but rather humble our selues before him, that hee may call backe the punishments that are gone out against vs This is it which Moses teacheth, Deut. 23, 9: When thou goest out with thine hoast against thine enemies, keepe thee from all wickednes.
Secondly, seeing sinne layeth vs open to reproches Vse 2 of enemies, and to the iudgements of God, as appeareth in this great plague vpon the people: this sheweth that whensoeuer we haue layd our selues thus naked by [...]alling into sinnes, we must not go about to hide and to couer them from God through hypocrisy. For all things are naked and open to his eies with whom we haue to do: so that we must learne to acknowledge them, and confesse them before his presence. We see how ready men are to hide their sinnes with Adam from the sight [Page 1076] of God; but the more wee seeke to conceale them, the more we reueale them, & the more vgly we appeare before him. What folly or madnesse is it that is practised in the world to hide our sinnes from men, and neuer regarde how bare and naked they bee in the presence of the all-seeing God? If a man committing sinne, were sure to keepe it secret from the sight and knowledge of all others, that none could accuse him or detect him of it: what should this auaile him seeing it is open to the eyes of God, and appeareth as plainly as wee behold the sores of poore Criples, that vncouer them to the sight, to mooue pitty in the seer? Seeing therefore iudgements be the wages of sinne, make vs fall before the enemy, and bring vpon vs many calamities, let al such as lye vnder any chastisement, alway search ouer their wayes, and descend into their owne consciences, to see how they haue moued him to wrath, and prouoked him to be their enemy. This we see in the example of Ioshua, whē he saw the men of Ai preuaile ouer them, and the people of God to turne their backs: when he saw they were destitute of Gods defence, who would no longer go out with theyr Armies, he sought to finde out the true cause, he humbled himselfe before God, and neuer ceased vntill the sinner were apprehended, examined, condemned, and executed, Ioshua 7, 7. The like practise doth the Prophet prescribe, Lam. 3, 39. Wherefore is the liuing man sorrowfull? Man suffereth for his sinne: Let vs search and try our wayes, and turne againe to the Lord: let vs lift vp our hearts with our hands vnto God in the heauens, saying; Wee haue sinned and rebelled, therefore thou hast not spared. This is the right way to stop the breach of Gods wrath, and to call in his iudgements. Manie haue fought out other wayes to weaken the force of the enemy, aad to preuent the iudgements of God: as in time of warre by arming themselues, by hiring of soldiers, by drawing confederates: in time of dearth, by robbing, stealing, lying, defrauding, shifting, & such like: in time of pestilence, by seeking to Witches and Wizards, by taking themselues to flight, and such other wayes. But the Prophets and holy seruants of God in such times when wee lye open to wrath, haue called vs to Repentance, stirred vs vp to prayer, mooued vs to humiliation and acknowledgement of our sinnes, which haue deserued such chastisements. Let vs all practise this counsell, and wisely consider with our selues what the lord hath against vs, and wherefore hee is angrie with vs, that so wee may bee reconciled vnto him, and brought into his gracious fauour againe.
Vse 3 Lastly, this serueth as a notable aduātage for the seruants of God, when they haue any dealings against wicked men: we haue comfort and encouragement from hence, that wee shall assuredly preuaile against them, because we haue to do with weak and naked men that are out of Gods protection. If two goe into the field to fight, and one of them be vnarmed and haue no weapon to defend himselfe, he lieth open to the lust of his enemie to be woū ded and spoyled of his life, who taketh comfort to see his aduersary come out against him without his armor. So is it a blessed and comfortable thing to the children of God, when they are constrained to meddle with euil men which are the enemies of God and of his trueth, they haue comfort in God, both in that themselues are vnder the couerture of his Armour and protection, and in that theyr enemies are naked men, and lye open vnto euerie iudgement. This is it which is afterward remembred vnto vs in this booke, where Ioshua and Caleb comforted the people agaynst the Canaanites, saying, If the Lord loue vs, hee will bring vs into this land, and giue it vs, which is a land flowing with milke and hony: but rebel not ye against the Lord, neither feare ye the people of the Land, for they are but bread for vs: their shield is departed from them, and the Lord is with vs, feare them not, Numb. 14, 9. Abijha the king of Iudah, made this his great comfort going against a mighty army, and spake to this effect vnto their enemies, 2 Chro. 13, 10, 12. Where wee see, that such as turne vnto God with all their hearts, and worship him aright, haue God their Captaine and Protector, he is their buckler and defence: but such as are enemies to God and his people,Numb. 14, 1 [...] 43. are those that receiue many blowes, and take many knocks on their heads, and yet want a shield to safegard themselues, but lye open to euery danger, and cannot looke for victory, they haue no armour of proofe to defend themselues. This is a wofull and wretched condition; yet so is it with all the vngodly, who haue banished the Lord far from them. For as he is farre from them in the practise of their life, so hee will not bee neere them in the time of their distresse. Let vs then make much of this comfort, and lay it as precious balme vnto our hearts, let vs be assured when wee haue to deale with the world, or to wrastle with Gods iudgements, if we haue the testimony of a good conscience that God is our defence and deliuerance, wee shall not need to be dismayed, nor feare what man can do vnto vs. For there cannot be a more notable encouragement in danger, or in death, thē to haue assurance of the prouidence and protection of God. The Prophet Dauid greatly comforted himselfe in the sweete meditation of this presence of his hand, Psal. 23, 1, 4. and 27, 5. & 31, 20. Let vs therefore be bold, and of good courage in the causes of the Lord, for where he is, there is safety from danger, peace from distresse, and assurance neuer to be ouercome.
[There dyed foure and twenty thousand.] The falling into idolatry and whoredom brought a great plague vpon the people, not onely to the destruction of many of the Princes among [Page 1077] them, but to the ruine of many thousands of the people. See here the greatnes of ye plague, and what hauock was made when wrath was kindled. God did not spare them, but executed his fierce indignation vpon them. How great a iudgement was this? and how were they weakned by it? Hereby we learne, That the wrath of God against sinners is vnspeakable,Doctrine. Gods wrath [...]eing moued, [...]n full of rage. greeuous, and terrible. His wrath beeing moued is full of rage, and worketh great desolations and destructions in the world. This is it which Moses setteth downe in his song, Deut. 31, 22. Fire is kindled in my wrath, & shal burne vnto the bottome of hell, and shall consume the earth with her increase, and set on fire the foundations of the mountaines, &c. This hath ye Lord euer shewed in the examples of his iustice, When the old world multiplyed their sinnes, and abused the patience of God that abode in the dayes of Noah, his wrath consumed men, women, children, beasts, fowles, creeping things, and all that had the breath of life vpon the face of the earth, Gen. 7, 21. So when the [...]odomites exceeded in lust of the flesh, in pride of life, and in security of heart, The Lord rained vpon them Brimstone and fire out of heauē, and ouerthrew the Cities of the plain, and all the inhabitants of the Cities, and that which grew vpon the earth, Gen, 19, 24. The history of the manifold murmurings and rebellions of the people of Israel in the wildernesse, is a plentifull witnes of this truth. When they lusted for flesh, and loathed Manna as a light meate, he smote them with an exceeding great plague, he slew the strongest of them, and smote downe the chosen men of Israel, so that the name of the place was called, The graues of lust, beecause there they buried the people that fel a lusting, Numb. 11.33. When Corah, Dathan, & Abiram rose vp against Moses, backed with certaine Captaines famous in the congregation, and men of renowne, they were swallowed vp of the earth, and consumed with fire: and on the morrow when the multitude murmured against Moses and Aaron, saying, Ye haue killed the people of the Lord, Numb. 16, 41, 49. hee sent a plague amongst them, that quickely wasted & consumed fourteene thousand and seuen hundreth, besides them that dyed in the conspiracie of Korah. When Dauid had sinned in numbering of the people, and in glorying in his owne strength, 2 Sam. 24, 15: the Lord sent a pestilence in Israel, and there dyed of the people from Dan to Beersheba seuenty thousand men. The Apostle Iude produceth sundry examples to this purpose, of the Angels that are reserued in euerlasting chaines vnder darknes, vnto the iudgement of the great day: of the Israelites, who albeit they were deliuered out of Egypt, yet were afterward destroyed, beecause they beleeued not: [...]de 6, 5. of those vngodly mē that turned the grace of God into wantonnesse, and are ordained to condemnation. The truth heere of shal more fully and wonderfully appeare in the day of iudgement, when iustice onely shall bee executed, and the Lord shew himselfe to the wicked onely as a terrible Iudge. He shall come from heauen with al his mighty Angels, with a great shout, and with the Trumpet of God, To render vengeance vnto them which know not God, and which obey not the Gospel of our Lord Iesus Christ, which shall bee punished with euerlasting perdition from the presence of the Lord, and from the glorie of his power, 2 Thess. 1, 9. Then they shall say vnto the mountaines and rocks, fall on vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe: for the great day of his wrath is come, and who can stand? Reuel. 6, 16.
And to the end no doubt hereof should remaine Reason 1 in vs, let vs consider the reasons. The anger of God is as himselfe is, infinite and without end, so that nothing is able to stand before him. This is it which the Prophet Dauid teacheth, Psal. 90, 11. Who knoweth the power of thy wrath, or of thine anger, according to thy feare? As if he should say, when thine hand is any way heauy vpon vs, no man standeth in awe of thine indignation and fearfull displeasure so much, as thou and thine anger ought to be feared of vs. Heereunto accordeth the saying of the Prophet, Nah. 1, 5, 6: The mountaines tremble for him, and the hils melt, and the earth is burnt at his sight, yea the world and all that dwell therein: who can stand before his wrath? or who can abide in the fiercenesse of his wrath? his wrath is poured out like fire, and the rocks are broken by him. If then his wrath be infinite, without limitation of time, without circumscription of place, and without respect of person, so that the heauens melt, the mountaines are dissolued, and the foundations of the earth are discouered, it must needs be that when hee is mo [...]ued, his wrath is very full of rage and reuenge.
Secondly, we must needs hold, that plenty Reason 2 of desolation is made in the earth in the wrath of God, if we consider the comparisons wherby it is expressed. It is compared sometime to the roaring of a Lion, which maketh all the beasts of the forrest to tremble. It is a fearfull voice, it maketh man and beast to stand in feare. This the Prophet Amos expresseth, The Lyon hath roared, who will not bee afraide? the Lord GOD hath spoken, who can but prophesie? Amos 3.4, 8. Sometimes; it is compared to a violent fire, that spreadeth it selfe farre and neere. This Moses did teach the people, when he willed them to take heede to themselues, lest they forga [...]e the Couenant of the Lord their God, and make to themselues any grauen image, saying, The Lord thy God is a consuming fire, and a iealous God, Deut. 4, 24. & 9, 3. fire we know is fierce and fearfull, wasting and deuouring al things before it, so that nothing is able to resist the strength and force thereof. VVe say in a common Prouerbe, that fire and water are without mercy. They are of an vntamed nature: euen so is the displeasure [Page 1078] of almighty God being prouoked by sinne, intollerable, vnspeakable, vnsearchable, without limitation of time, of quantity, or quality; and therefore hee must needes bee armed with great wrath kindled against the vngodly.
Vse 1 The vses of this doctrine are very many, but wee will stand onely vpon the principall. First, wee may conclude that it is a fearefull thing to fall into the hands of so mighty a God. It is extreme madnesse for any man to set himselfe against such a God. Who is able to preuaile that hath him his enemy? Take heed therefore, God will not be mocked. Are we stronger then he, that wee should fight against him? This is the vse which the Apostle maketh in the Epistle to the Hebrewes, We know him that hath said, Vengeance is mine, I will recompence. Hebr. 10, 30, 31: and againe; The Lord shall iudge his people; It is a fearefull thing to fall into the hands of the liuing GOD. There is no iesting nor dallying with so fearefull and dreadfull a Maiesty, who is so great in power, glorious in holinesse, fearefull in praises, terrible in his anger, and iust in all his doings. Exod, 15, 11. The heauens, and the heauens of heauens, together with the earth and all the compasse of the world, are not able to beare ye least sparke of his displeasure when it is kindled, the flame whereof shall burne vp the wicked; and shall we play with him in his anger as with a little childe? Alas then, what shall become of the wretched soules of wicked and damnable men, when his wrath shall smoke against them, and the whole viole of his fury shall be powred downe vpon them! O how miserable shall their anguish and tribulation be, and how infinite and vnmeasurable theyr torment, which shall be thus plagued, condemned, and cursed of the Lord! what shall become of swearers, drunkards, whoremongers, and such like, in the day of the Lords wrath? They shall wish that they had neuer bin borne, Mat. 26, 24: they shall thinke it a benefite if they had beene borne toades. And if they could behold at the least in these their dayes, but a shadow of the misery that remayneth for them, and of the pit of destruction that gapeth for them, it were sufficient to swallow them vp in heauinesse, and make them euen dissolue themselues into teares and torments, as passing all that can be spoken or thought thereof: but now these things are hidden from their eyes, and cannot enter into their hearts, yet this shall bee the end of all those that worke iniquity. God will raine downe vpon the wicked, snares, fire & brimstone, & stormy tempest: this is the portion of their cup: for the righteous Lord loueth righteousnesse, his countenance doth behold the iust, Psal. 11, 6, 7. On the other side, wee must needes acknowledge and confesse, that it is a blessed thing to be at peace with God. It is a great blessing to liue at peace in the world, and to be in vnity with men, among whom wee liue; but much more sweet and comfortable is it to be at one with the eternall God, so as hee haue no controuersie against vs. This is it which the Prophet concludeth, Kisse the sonne lest he be angry, & so ye perish in the way; when his wrath shall suddenly burne, blessed are all they that trust in him, Psal, 2, 12. So then, as the estate of all the vngodly that are vnder the wrath of God is most miserable, so the condition of the godly (how soeuer accounted of by the vnfaithfull of the world) is happy and blessed, who are safe vnder the wings of God, and shall bee deliuered in the day of iudgment.
Secondly, wee must be wise and circumspect Vse 2 to take heed that we doe not kindle it to our owne confusion. This is the exhortation of Moses to the people: Take heed that there bee not among you, man, nor family, nor tribe, which should turne their heart away from the liuing God; that there should not be among you any roote that bringeth forth gall and wormewood: for the wrath of the Lord, and his iealousie shall smoke against that man, & euery curse that is written in this booke shall light vpon him, and the Lord shall put out his name from vnder heauen, Deut. 29, 8. This serueth to reprooue such as are in this point like the horse and mule, that are without knowledge, and haue no vnderstanding. They neuer regard the iudgments of God present, they neuer seeke to preuent them being to come. This is it which our Sauiour toucheth in the Iewes, when he came neere the citty, he wept for it, and sayd; If thou haddest euen knowne at the least in this thy day those things which belong vnto thy peace, but now are they hid from thine eyes, Luke 19, 42. It is therefore our duty, to labour to know the times of his iudgments. It is vnpossible to auoid the wrath of God, vnles we haue a care to know it. The wrath of GOD to come vpon the sonnes of men, is foreknowne three wayes: First,The wrath of God to come is for [...] knowne thr [...] wayes. by the oracles of the Prophets, and by reasons drawn out of the Word of God: Secondly, by signes and wonders, which God sheweth in heauen, or in earth, or in the sea: Thirdly, by plagues and punishments that he sendeth, the which as they are the beginning of his anger present, so they are testimonies and tokens of greater iudgments to come. And as we haue shewed before, that the wrath of God is resembled oftentimes to a consuming fire: so we vnderstand, that a fire is already kindled, & will grow greater by these three meanes before expressed, (to wit,Zanch de di [...] attrib. lib. 4. c.) eyther by the report of credible witnesses, or by beholding of the smoke ascending, or by sensible perceiuing of the flame breaking out, which is a fearefull signe of a farther fire, and a greater burning, except it bee speedily quenched and preuented. First, the wrath of God is foreshewed vnto vs by the words of the Prophets and Apostles which were inspired by the Spirit of God, and foretell the wrath of God to come vpon vs for our sins. And as the Law of God setteth downe sundry threatnings and curses, [Page 1079] so the Ministers of God out of the same doe denounce the iudgements of God, & gather, that the wrath of God hangeth ouer a kingdome or City, by an infallible conclusion, without repentance. For where sinne reigneth there the wrath of God cometh: but in this Nation, or City, or Family, sin reigneth: wherfore the wrath of God hangeth ouer such a Nation, City, or house. Such threatnings denounced by the seruants of God, [...] 28, 20. [...]. 26, 21. Cor. 11, 30. collected by certaine reasons out of the Scripture, are not to be despised, but feared; not to bee passed ouer, but to be preuented; not to be derided, but to be applyed to our consciences, that if we finde those sinnes in vs, wee may labour earnestly to repent of them. For albeit the Ministers of God do not speake by special inspiration and reuelation of the Spirit, as the Prophets; yet their threatnings are not voide and vaine, but are grounded vpon effectuall reasons of the word, and the beholding of present wickednes that aboundeth euery where. We must not therefore account them as scar-Crowes which cannot hurt, for God will make them powerful in the mouths of his seruants, so that they which will not be perswaded to feare them, shall bee constrayned certainly to feele them whether they will or not. Another meanes to giue vs vnderstanding of Gods wrath before it falleth, is by the vndoubted signes and tokens, which are as the messengers of God, and the fore-runners of wrath, which we see in heauen aboue, or in the earth beneath, or in the waters. For whensoeuer God is determined in his heauy, but yet iust iudgement, to bring any plague vpon the world, and to make manifest his fierce indignation, he vseth to send certaine tokens of his anger, to testifie that it is not farre off, which are as the sproutings of the fig-tree, signifying that sommer is neere. Thus, doth Christ foretell the destruction of Ierusalem, and the end of the world, by the signes which shal go before them, [...]. 24, 32. saying, Learne the parable of the Figge-tree: when her bough is yet tender, & it putteth forth leaues, ye know that the Sommer is nere: so likewise ye when ye see all these things, know that the kingdome of God is neere, euen at the doores. These appeare in the Sun, in the Moon, in the Starres, in the Elements, and in the creatures, when the course of nature is altered & changed, [...] de bell. [...] lib. 7. cap. [...]. the very insensible and vnreasonable things doe preach repentance vnto vs, and therefore are to be marked and not despised. Lastly, the former punishment is a fore-runner of a further iudgement; the smaller, of a greater; and the first of a second. God broght sundry plagues vpon Pharaoh king of Egypt, but such as came after, pressed and punished him more then such as went before. When Christ had foretold many euilles that should come vpon Ierusalem for their contempt of the Gospel, and their refusing of all grace offered vnto them, he addeth, Mat. 24, 6, 8. The end is not yet: all these are but the beginning of sorrowes: as if hee should say, there shall moe in number, and greater in waight follow after these. When God sendeth the barrennesse of ground, the blasting of corne, the vnseasonablenesse of weather, the ouerflowing of water, the infection of sicknes, & such like scourges of his hand, they are euident marks of his wrath, and the very prints of his footsteppes, whereby we may trace him out, comming against vs to destroy vs. They are the messengers of God to cite and summon vs to answer before him for our contempt of his word, and of his former threatnings. When he taketh away faithfull men that feare his name & especially good Princes and godly rulers, it is an assured token that his wrath beginneth to be kindled, and wil ouertake the remnant of the people. When the head is smitten it cannot be but the rest of the body must immediately after smart for it. Thus God threatneth in the Prophet, Esay 3, 2. & 57, 1. That he will take away the strong man, and the man of war, the Iudge and the Prophet, the prudent and the aged, the captaine of fifty, and the honorable, and the counsellor. And in another place, The righteous perisheth, and no man considereth it in heart: and mercifull men are taken away, and no man vnderstandeth that the righteous are taken away from the euill to come. A notable example heereof we haue in Noah and his family; so soone as they were entred into the Arke, and the doore of it shut vp, immediately the rain fell, the flood came, the fountaines of the deepe were broken vp, the windowes of heauen were opened, & the inhabitants of the earth were drowned, Gen. 7, 16. & 19, 16. When Lot and his family were brought out of Sodome, and set without the City, the Lord being mercifull to them, The Lord rained fire and brimstone from heauen, vpon the people of Sodome and Gomorrah. When the godly King Iosiah was taken away, yt his eyes should not see all the euill which the Lord would bring vpon the land, the wrath of the Lord arose against them, they mocked the messengers of God, despised his words, and misused his Prophets; and hee brought vpon them the king of the Chaldeans, who slew their young men with the sword, and spared neither yong man, nor virgin, ancient nor aged, God gaue all into his hand, 2 Kin. 22, 20 2 Chron. 36, 16. Moreouer the Lord hath other scourges which belong to the soule; as when he taketh away godly Ministers, & with them his holy word. So he threatneth by the Prophet Amos, to send a Famine of his word, chap. 8, 11. This is a token that God will forsake that people, and condemn them to death when he taketh from them the meanes and maintenance of their life. These are the beginnings of greater iudgements, and by them we may iudge the wrath of God to be at hād, which are as a warning peece vnto that volly of the Lords Ordinance, which our great sins haue caused him to mount vp against vs, and he threatneth to discharge vpon vs. So then, it [Page 1080] behooueth vs not to bee dull and drowzie in marking the iudgements of God, & the signs of his wrath, to the end we may be prepared to preuent them, and to meete the Lord by vnfained repentance, before they fall vpon vs.
Vse 3 Thirdly, it is our duty to pray vnto him, and to intreate him that albeit we continually prouoke him by our sins, yet that he would not fall vpon vs in his wrath, nor punish vs in his sore displesure, but deal with vs as a father with his children. This is it which the Prophet craueth at the hands of God, Psal. 6, 1. & 38, 1, 2. To this purpose Ieremy speaking of the captiuity at hand, prayeth thus, Ier. 10, 24 25. O Lord correct me, but with iudgement: not in thine anger lest thou bring me to nothing: poure out thy wrath vpon the Heathen that know thee not, &c. If the Lord should deale with vs according to our sinnes, and recompence vs according to our deseruings, we were not able to stand in his sight. If hee should enter into iudgement with vs, no flesh should be righteous before him. Wee must therefore desire him to chastise vs as a father, not as a Iudge; to amend vs, not to destroy vs, as the Prophet speaketh of his owne experience, Psal. 118, 18. The Lord hath chastened me sore, but he hath not deliuered me to death.
Vse 4 Lastly, we must be prouoked, vpon the consideration of the wrath of God, full of rage & iealousie, moued with our sinnes, to seeke to please him, to forsake our iniquities, and to be reconciled vnto God This is the vse which the Apostle maketh, Heb. 12, 28, 29. Seeing we receiue a kingdome which cannot be shaken, let vs haue grace whereby we may so serue God that wee may please him with reuerence & feare, &c. So we are charged to mortifie our members which are on earth, as fornication, vncleannesse, and such like, because for such things the wrath of God cometh on the children of disobedience, Col. 3, 5, 6. So then, the consideration of the fiercenesse of Gods wrath, must bring vs neerer vnto him, and make vs obedient to his will. Let vs walk in all his commandements, and make conscience of all our wayes. Let vs studie to please God in all things, and to be fruitfull in good workes. Let vs liue soberly, righteously, and godly in this life, and shew forth the liuely fruits of him that hath called vs out of darknesse into this maruellous light, that so his wrath do not ouertake vs, nor his iudgements finde vs vnprepared. We should alwaies liue, as if wee should dye presently, or the day of iudgement come immediately. For what shall it profit vs to liue in all pleasures and carnall delights for a few yeares, and then to suffer eternall torments? What shall it auaile vs to win the world, & then to lose our owne fouls? Matth. 16, 26. Are not they more then madde men, that will hazard their soules, & procure the heauy wrath of God for a little profit and a short pleasure? Let such as wil not be drawn from their sweet sins, assure themselues they shall one day pay dearly for it, and taste the most bitter woes that can be conceiued when they shalbe separated frō God, shut out of his fauour, and bee barred out of his kingdome. Oh! that there were in vs wise hearts to consider these things betimes, and to preuent all the iudgements of God that hang ouer our heads. Let vs prepare our selues against the houre of death, then which nothing is more terrible: against the day of iudgement, then which nothing is more horrible: and against the danger of hell fire, then which nothing is more intollerable, the paines & pangs whereof, are without end, without ease, without remedy.
[Verses 10, 11, 12, 13. Then the Lord spake vnto Moses, saying: Phinehas the son of Eleazar, hath turned mine anger away from the children of Israel, &c.] We haue seene the zeale of Phinehas in executing iudgement vpon the offenders and euill dooers, which brought a greeuous plague vpon the people. His spirit was stirred within him, beeing first stirred by the Spirit of God, which mooued him to take a speare, and to thrust thorow the adulterer and adulteresse. Now wee shall see the recompence of reward that was giuen vnto him for that worke which was acceptable vnto God, and profitable vnto his people. He hath a couenant of peace made with him, & the Priesthood confirmed vnto him and his posteritie. He onely had appeased the wrath of God, & made vppe the breach betweene God and his people, but the blessing is conueyed euen to his posterity. He destroyeth two malefactors whereby he bringeth a blessing vnto his children. Hereby we learne,Doctrine. The faithf [...] bring able [...] sing on the families. That when the wayes of a man please God, he will bee gracious to his house & posterity. God is so pleased with the obedience of his people, that he wiil shew mercy to such as belong to them. This is plē tifully proued vnto vs in the word of GOD. When God saw Noah righteous before him in that corrupt age and generation, hee made all that belonged vnto him partakers of a great deliuerance, saying vnto him, Enter thou & all thine house into the Arke: for thee haue I seene righteous before me in this age, Gen. 7, 1. This appeareth in the person of Abraham, when God had called him out of his Countrey, and from his kindred, and made a Couenant with him to blesse him, Gen. 12, 2, 3. The Prophet Ieremy teacheth this in the example of the Rechabites, Thus saith the Lord of hoasts the God of Israel, Because ye haue obeyed the Commandement of Ionadab your Father, and [...]ept all his precepts, and done according vnto all that he hath cō manded you, Therfore thus saith the Lord of hosts, the God of Israel, Ionadab the son of Rechab shall not want a man to stand before me for euer, Ier. 35 18. To this purpose speaketh the Prophet Dauid, Psal. 37.21. A good man is mercifull and lendeth, and his seede enioyeth the blessing. If wee come to the new Testament, wee haue many [Page 1081] testimonies leading vs vnto ye consideration of this truth. When Zaccheus beleeued in Christ for his saluation, and testified his repentance by his restitution, Iesus said vnto him, This day is saluation come into this house, forasmuch as he is become the sonne of Abraham, Luke 19, 9. When the ruler, whose son was sick at Capernaum, saw the great power of Christ in restoring him to health againe, Hee beleeued and all his houshold, Iohn 4, 13. This is oftentimes remembred vnto vs in the Acts of the Apostles. When God had opened the heart of Lydia that shee attended vnto the things which Paul deliuered, She was baptized and all her houshold, Acts 16, 15.33. VVhen the Iayler beleeued in the Lord Iesus for his saluation, and shewed his vnfained conuersion by the fruites of his loue to the Apostles, he was baptized with all yt belonged vnto him straitway, and reioyced that he with al his houshold beleeued in God.
Reason 1 The reasons to enforce this doctrine are euident, if wee consider eyther the person of God, or the condition of the faithfull. For first, God hath in great mercy and goodnesse promised to shew grace and fauour not onely to the faithfull themselues, but to the seede of the faithfull that feare him. It is the nature of God to be mercifull and gracious, to be slow to anger, and abundant in goodnesse, shewing mercy vnto thousands to them that loue him and keepe his commandements, Exod. 20, 6, and 34, 6, 7. VVe see this in the history of the destruction of Sodome, the Lord did not onely in great mercy and compassion saue Lot himself, but said vnto him, Whom hast thou yet heere? either sonne in law, or thy sonnes, or thy daughters, or whatsoeuer thou hast in the citty bring it out of this place, Gen. 19, 12. Hee was ready, not to saue him alone, but as an ouerplus to deliuer all that belonged vnto him. We see the mercy of God to others for his childrens sake, hee thinketh it not enough to bee good to them, but extendeth his mercies to those that any way concerne them.
Reason 2 Secondly, as the mercy of God is great, so the faith of the godly is effectuall for themselues and their children. This is the tenour of the couenant that God hath made with al the faithful, their faith is auailable both for themselues, and for others. God will be our God, and the God of our seede after vs, Gen. 17, 7. And this is the priuiledge & prerogatiue that the faithfull haue, they beleeue this mercifull promise of God themselues, and thereby entitle their children vnto it. For as a father that purchaseth house or land, giueth thereby an interest vnto his son therein; so he that layeth hold on the promise which God hath made to all godly parents, doth conueygh it vnto his children: so that albeit they want faith by reason of their yeares, yet they are made partakers of Christ, and ingrafted into his body. So then we may collect and gather this truth, that the loue of God to the faithfull shall so abound, that it shall come to their posterity, like the precious oyntment powred on the head of Aaron, that ranne downe vpon his beard, and flowed to the border of his garments, or as the dew on Hermon and Sion, which watered the vallies that were beneath, vpon which it descended, Psal. 133, 2, 3.
The vses remaine to be handled. First, wee Vse 1 learne, that the children of faithful parents haue right and interest to Baptisme, and are to receiue the seale of the couenant. This the Apostle teacheth, 1, Cor. 7, 14: when hee sayth, The vnbeleeuing husband is sanctified to the wife, and the vnbeleeuing wife is sanctified to the husband, elsewere your children vncleane: but now they are holy. Seeing then, that faithfull parents entitle their children to the blessings which they receiue; wee see that there ought to bee a difference betweene them and the children of Turkes and Infidels. All the offspring of Abraham was accounted holy in the time of the old Testament, because God made with him the couenant of life, and the Apostle reasoneth; that if the root be holy, the branches also are holy, Rom. 11.16. Hence it is, that he calleth them all his children who are borne of Israel. But since the partition wall is pulled downe, the grace of God is not obscured, and lesse assured vnto vs then it was before vnto the Iewes. Infants and children doe no lesse belong to the couenant and Church of God then others doe that are of yeares of discretion, as it is plaine by the promise made to Abraham, I will set my couenant betweene me and thee, and betweene thy seed after thee in their generations for an euerlasting couenant, that I will be thy God, and the God of thy seed after thee, Genes. 17, 7. Where God doth promise, not onely to bee his God, but also to be the God of his seede. This promise doth Peter rehearse to the beleeuing Iewes, To you is the promise made and to your children, and to all that are a farre off, euen as many as the Lord our God shall call, Acts 2, 39. Baptisme in the new Testament, succeedeth circumcision, vsed in the old Testament. They haue both one and the same promise, the same signification, the same foundation, the same ends. But the infants of the Iewes were commanded to be circumcised, and therefore infants ought to bee baptized. Heereupon the Apostle saith to the Colossians, Ye are circumcised in Christ with circumcision made without hands, by putting off the sinfull body of the flesh through the circumcision of C [...]rist, &c. Col, 2, 11. Lastly, vnto infants belongeth the promise of grace, the forgiuenesse of sinnes, the regeneration of the spirit, the imputation of Christs righteousnesse, the Kingdome of Heauen: and therefore they ought by no meanes to be denyed the outward signe and ceremony, which is the least part of the Sacrament. If the Holy Ghost clense them, shall the Minister deny to wash them with water? If the things signified do belong vnto them, who shall dare to debarre them of the outward signe? Hence it is, that our Sauiour commandeth infants [Page 1082] to be brought vnto him, reproueth the disciples that forbad it, embraceth them in his armes, commendeth them to his Father, and declareth that to such belongeth the Kingdome of Heauen, Math, 19, Obiect. 14. And if any aske the question, what profit can possibly come by Baptisme to a childe and suckling that is without knowledge and vnderstanding: Answer. I answere, that the profite is not small, but the benefit great, if we consider eyther the glory of God, or the comfort of the parents, or the edification and saluation of the child. For hereby God is greatly honoured, the parent himselfe is wonderfully comforted, and the childe is exceedingly confirmed and encouraged. God is glorified in this, that he sheweth himselfe true in his promises, who hath assured the faithfull that he will shew mercy vnto them to a thousand generations. He is not as man that he should lie, neyther as the sonne of man that he should deceiue, he is found faithfull in all the words that are gone out of his mouth, Numb. 23, 19. Againe, the parents are comforted and greatly assured of the loue of God toward themselues, that he will neuer leaue them, nor forsake them, but that his gifts & graces toward thē, shal be without repentance, Rom. 11, 29. For they see not onely that they are beloued of God, but also that the loue and grace of God is deriued and conueyed vnto their children; wherein they are strengthened by that visible signe vsed in the Sacrament. Lastly, concerning children, they haue a double benefit bestowed vppon them, being confirmed in the loue of God, and encouraged in the duties of godlinesse. For, when they call to minde, that they so soone obtayne the communion of Christ, the partaking of his benefits, and the inheritance of e [...]ernall life, they are grounded and established in the loue of Christ, and assured that hee will continue to loue them vnto the end, that began to shew his loue vnto them, so soone when they were ignorant of him, & were not able to enquire after him, Iohn 13, 1 And when they remember that God so much regarded them, and esteemed of them, euen from their first comming into the world, and while they hanged on their mothers breasts, that presently they obtayned fell [...]ship in his couenant, they are emboldened in all well doing, and prouoked to walke in the feare of his Name. And seeing he tooke them for his children, when th [...] through want of knowledge and tendernesse of age, were not able to call him father, let them remember their Creator and Redeemer in the dayes of their youth, and passe the time of their dwelling heere in feare, knowing that they were not redeemed with corruptible things, as siluer and gold, from their vaine conuersation receiued by the traditiō of the fathers, but with the precious blood of Christ, &c. 1. Pet. 1.17, 18. Let vs also learne from hence to detest the error of the Anabaptists, that deny Baptisme vnto infants, thereby diminishing the glory of God, weakning the comfort of godly parents, and abolishing the assurance of children, that they ought to haue touching the free loue of God toward them.
Secondly, we are taught on the other side, Vse 2 that euill parents bring the curse of God into their houses, and vpon their posterity. We see this in Cain, when he gaue himselfe to murther and impiety, hee brought the iudgement of God vpon his whole race, that were razed out of the earth. Marke the posterity of Ishmael, who mocking Isaac, and raysing persecution against him, was cast out of the house of Abraham, out of the Church of God, and his yssue were aliants from the faith, and strangers from the promises of saluation. The like we see, and might say of Esau, that prophane person, who for a messe of pottage sold his birth-right, and hated his brother; his posterity were the greatest enemies to the true Israelites, and were a cursed generation, Heb. 12, 16. Consider with me ye fearefull example of Ieroboam the sonne of Nebat, that made Israel to sinne, and prouoked the God of Israel to wrath, 2. King. 15, 30. This seducer wrought wickednesse, and established idolatry, and therby thought to establish the kingdome to himselfe, and to settle it in his posterity, that it should neuer be remoued from his offspring, but follow from father to sonne in a continued succession. Notwithstanding, this fell out not onely to his owne confusion, but to the ouerthrow of his stocke and linage. The iudgment of God did not rest in his person, but pursued him in his progeny and posterity. This is it which the Lord denounced by the Prophet; Behold, I will bring euill vpon the house of Ieroboam, and will cut off from Ieroboam, him that pisseth against the wall; as well him that is shut vp, as him that is left in Israel, and will sweepe away the remnant of the house of Ieroboam, as a man sweepeth away dung vntill it be all gone, 1. King. 14, 10. Where the Prophet sheweth and declareth, that God respecteth euill men as filthy beasts, and those that come of them as dung and excrements, which defile the places where they abide, and therefore with the besome of his vengeance he will sweepe them away, that they shall no longer offend the nostrils of GOD and his people. Thus it was with Ahab, that shed innocent blood, and tooke possession of the vineyard of Naboth, hee did the greatest iniury and wrong to his posterity, that could be offered: the kingdom was taken from his house, and his children were slaine with the sword, according to the saying of Eliah, I will bring euill vpon thee, and will take away thy posterity: 1 King. 21, 2 [...] I will make thy house like the house of Ieroboam, &c: and also of Iezabel spake the Lord, saying; The dogs shall eate Iezabel by the wals of Izreel. Who are then the greatest enemies to their children, but vngodly parents? And who bring vpon them a greater woe and ruine, then they that should build them vp, and leaue a blessing behinde thē? When Moses describeth ye nature of God, [Page 1083] that hee is abundant in mercy toward the righteous, he addeth, Holding not the wicked innocent, but visiting the sinnes of the fathers on the children to the third and fourth generation, Exod. 34, 8. This must moue parents and gouernours, to make conscience of their carriage and conuersation, and to bewayle their sinnes, that haue endangered their off-spring. For God may, and doth in Iustice visite with sundry and diuers iudgments, those families and societies, where wicked Parents, and prophane gouernors are. All they be cruell & tyger-like parents, yt be vngodly parents: for they are the murtherers and butchers of their children, & ouerthrow of their posterity in time, howsoeuer they be spared for a season. What vnmercifull & vnnaturall parents were Cain, Cham, Canaan, Ieroboam, Iezabel, Ahab, & such like, yt caused euery one of their house, that could water a wall to be destroyed, and vtterly to haue their race and remembrance rooted out? It is therefore a diuellish and wicked Prouerbe, [Happy are those children, whose father goeth to the diuell.A diuellish Prouerbe.] Nay, rather cursed are those children, whose fathers fall into hell: for there is a great presumption that they will follow them without the great mercy and speciall grace of God: yea, it is a blessed thing, to spring from a godly stocke, & to rise from faithfull parents. For often did the Lord spare Israel for Abrahams, Isaacks, and Iacobs sake. When the posterity of Dauid became wicked, hee continued them in their kingdome, deliuered them from their enemies, & did not destroy them for Dauids sake.
When the Lord was angry with Salomon, because he had turned his heart from the Lord God of Israel, which had appeared vnto him twice, and charged him not to follow strange gods, he threatned to rent the kingdome from him, & to giue it to his seruant; Notwithstanding in thy dayes I will not do it (sayth the Lord) because of Dauid thy father, 1. King. 11, 12. This appeareth more plainly afterward in Abiiam the sonne of Rehoboam, who walked in all the sinnes of his father which he had done before him: yet for Dauids sake did the Lord his God giue him a light in Hierusalem, and set vp his sonne after him, and established Hierusalem, because Dauid did that which was right in the sight of the Lord, and turned from nothing that he commanded him all the dayes of his life, saue onely in the matters of Vriah the Hittite, 1. King. 15.4, 5. 2. Chron. 21, 7.
This is it which the Lord promiseth in the second commandement of the Law, That he will shew mercy to thousands of them that loue him, and keepe his commandements, Exod. 20.6. Seeing then, wicked and wretched parents are most deadly enemies vnto their children, who beare the curses of God vpon them for many generations, for the impiety of their fathers; this serueth as a great terror to those parents that goe about by fraud and oppression, by wrongfull and iniurious dealing to enrich themselues, to set vp their names, and make their posterity to bee great vpon the earth after them. For this is the ready way to bring the curse of God vpon them, and to pull downe their houses. Where the curse of God entreth, it maketh hauocke, and wasteth all before it. God is an auenger of al such things, 1. Thes. 4, 6. Surely, if men were not altogether faithlesse, but had faith to beleeue the word of God, that all wicked courses, and vile practices, would ouerthrow their houses, and not build them vp: that they could not fill them with euil things, but they will pul down the plagues of God vpon them, and all theirs: it would make them feare to offend by fraud and vniust dealing, which cryeth for vengeance vnto heauen, and the cry thereof entreth into the eares of the Lord of hoasts, Iames 5, 4, All men by nature haue a loue vnto their children, and a desire to leaue them great men in the world; but many are greatly deceiued in the meanes, and wander farre and wide out of the way. For if we wold leaue them a sure inheritance, and settle them in an estate to continue, wee must take heed that wee doe not enrich our selues with the spoyles of others, nor fill our houses with the riches of iniquity, lest we fill them also with the vengeance of God which is the reward of iniquity. Let vs eate our own bread which wee haue gotten by lawfull meanes. There is more comfort in a little truly gotten, then in great riches and reuenewes, that carry with them Gods marks and curses, being wrongfully obtayned, and vniustly retayned.
Lastly, it is required of vs to repent & beleeue Vse 3 the Gospell, that so wee may procure a blessing vpon our selues, and our children. This duty the Apostle Peter preacheth vnto the Iewes that were pricked in their hearts, Amend your liues, & be baptized euery one of you for the remission of sinnes, for the promise is made vnto you, and to your children, &c. Acts 2, 38, 39. When God promised to Abraham to make a couenant with him, and to multiply his seed exceedingly, hee requireth this condition at his hands, Walke before me, and be thou vpright, Gen. 17, 1. VVee must walke in the midst of our houses with pure and perfect heart, and guide them with a watchfull eye, wee must looke to their wayes, and to our gouernment, This would be a great helpe to the Ministery, and a singular furtherance to his labours. The neglect of this care, bringeth vtter ruine to father and childe. This appeareth in the example of Eli, who through his indulgence and negligence, ouerthrew himselfe and his posterity. This is the cause of so many cursed youths, so many riotous men & women which procure the ruines of so many excellent houses; their tender age was not sanctified, neither they seasoned by their parents with the fear of God. So then, godly parents must haue a care to bring vp their children & families in godlines & righteousnes. It may be a meanes by [Page 1084] the blessing of God to saue thy sonne from death, and to deliuer his soule from destruction, The Lord himselfe speaketh of Abraham, That hee knew him, that he would teach his sonnes and his houshold after him, that they keepe the way of the Lord, to doe righteousnesse and iudgement, Gen. 18, 19. The Apostle chargeth parents to bring vp their children in the nurture and information of the Lord, Eph. 6, 4. No parents must presume, that because they haue obtayned to bee faithfull, therefore theyr children must of necessity bee so also. Faith is the gift of GOD, and not of Nature: It is not common to all, but peculiar to some: It commeth not by inheritance, but by grace. Parents may leaue vnto their children their houses, their lands, their substance: they may conuey vnto them their inheritance, but they cannot conuey vnto them the gifts that accompany saluation. Wherefore all parents that are faithfull, are to intreate and craue of God the continuance of his couenant toward theyr children, and to begge from his hands an holy and sanctified seede to his glory, and theyr comfort.
Verse 14, 15. [The name of the Israelite thus slaine was Zimri the sonne of Salu: and the name of the Midianitish woman that was slaine, was Cosbi, &c.] Wee heard before in the fixt verse, how Moses hath layde open the shamelesse and impudent behauiour of this beastly adulterer, who shamed not to bring the Midianitish harlot into the hoast, and in the sight of all the congregation of the children of Israel, which were grieued to behold such horrible villany; neuerthelesse, we see in this place, that Moses is not content in a generall manner to describe his wickednesse, but singleth him out particularly by his name, by his father by his tribe. Neyther doth he content himselfe to set downe the Midianitish woman by her nation, but calleth her by her name, and further openeth the name of her father, and her fathers house. So then, Moses hauing shewed who they were that brought the plague of God vpon the people: he now descendeth to marke them out by their proper names, and of what calling and profession they were.
Doctrine. It is lawfull sometime to reproue by name.From hence we learne, that it is sometime lawfull and conuenient to reprooue by name, speciall people and particular men that offend in the Church, and to record them in writing. A particular reproofe of particular offenders, sometimes standeth with the word of GOD. So did Eliah deale with Ahab and Iezabel, he told him that it was hee and his fathers house that troubled Israel.
This we see practised by the Prophet Esay against Shebna, who being a notable fauourer of euill men, and a great hinderer of good things, is by name threatned to bee carried away with a great captiuity, Esay 22, 17. Thus doth Ieremy deale with the false Prophets, and other obstinate enemies, Ier. 28, 12. Likewise, our Sauiour Christ denounceth many fearefull woes against the Scribes and Pharisies hypocrites,Matth. 23, 13. which shut vp the kingdome of heauen before men, deuoured widows houses vnder a colour of long prayer, compassed sea and land to make one of their profession, tythed mint and annise, and left the waightier matters of the Law; as iudgement, mercy, and fidelity. So did Paul withstand Peter to his face, because he was to be condemned, Gal. 2, 11. And when he saw in the Church such as & put away faith and a good conscience, and made shipwracke of the doctrine of Christ, he giueth the Church notice and warning of them, saying; Of whom is Hymeneus and Alexander, whom I haue deliuered vnto Satan, that they might learne not to blaspheme, 1. Tim. 1, 20. And in another place, hauing to doe with such as cast off the doctrine of godlinesse, hee noteth the ring-leaders, and principall authors: Of this sort is Hymeneus and Philetus, which as concerning the truth, haue erred from the marke, saying; that the resurrection is past already, and do destroy the faith of certaine, 2, Tim. 1, 17. In like manner he specifieth Alexander the copper-smith, which had done him much harme, 2, Tim. 4, 14. So the Apostle Iohn warneth the Church of Diotrephes, who loued to haue preheminence among them. Al which examples of the Prophets, of the Apostles, & of Christ himself do teach, yt it wil not alwaies be sufficient to reproue the errors and heresies of obstinat sinners; but somtimes it is expedient to lay them open by their names, and to signifie them to the Church, by a particular discouering of them.
The Reasons of this practise are to be considered. Reason 1 First, because the Church should haue warning of thē, that others might shun them, and auoid their company. So the Apostle nameth Alexander to prepare Timothy not to trust him. It is good to know false bretheren, lest they spying our liberty, take the greater aduantage against vs. Hence it is that Paul chargeth Timothy to beware of Alexander, who had withstood his preaching sore, 2 Tim. 4, 15. While we are familiarly conuersant with the wicked, it will be hard for vs not to bee entangled in their sinnes. For how can a man walke among thornes, & not pricke himselfe? or how can a man touch pitch, and not be defiled? We must flye from such as from a deadly plague. We must separate our selues from them, lest the like vengeance fal vpon vs also.
Secondly, they must by a speciall note bee made knowne to the Church, that they may Reason 2 be degraded and brought to reproch. The Apostle vsed this remedy, thereby to shutte their mouthes, and to stoppe them from speaking euill of almighty GOD and his truth, wc ought to be precious to vs. This naming of them, is to set a marke of infamy vpon thē; as if a man were boared in the eare, or burned in the hand for a malefactor. God will haue them and their wickednesse registred to [Page 1085] their perpetual shame in the Church for euer, that they should not be of any more credit to infect the good, and to draw the weake vnto destruction. The vnnaturall & sauage dealing of the Amalekites, toward their brethren the Israelites, is by God expresly commanded to be recorded in a booke, to their infamy and confusion, The Lord saide vnto Moses, Write this for a remembrance in the booke, and rehearse it to Ioshua, for I will vtterly put out the remembrance of Amalek from vnder heauen? Exod. 17, 14. So we haue in the Scriptures set forth the vncleannesse of Sodome, the hard-heartednesse of Pharaoh, the conspiracy of Corah, the couetousnesse of Ahab, the cruelty of Iezabel, the disobedience of Saul, the treason of Absolon, the treachery of Iudas, and other infamous beasts, the record of their shame is in perpetuall memory, and stinketh vnto this day. The like we might say of all bloody persecutors in all ages since Christs time, they haue theyr names and facts remembred in the Acts and Monuments of the Church.
Seeing therefore obstinate enemies must be both shunned & shamed; in both respects we learne, that it is lawfull for the Ministers of God to point out some by name, that they may be knowne, otherwise the Apostles of Christ would neuer haue done it, the Prophets would neuer haue practised it, Christ himselfe would neuer haue allowed it.
Let vs apply this to our selues. First, it serueth as a bridle to restraine euill men, especially all such as bring a publike detriment and hurt to the Church, and are the cause of common Vse 1 mischiefes: they shall to the shame of theyr persons, to the reproch of theyr names, to the infamy of their posterities, be registred vp in the Monuments of the Church for euer, as they that carry a marke of theyr iudgment to the tribunall seate of God aforehand. If the loue of goodnesse, if the wrath of God, if the feare of damnation will not bridle them (as Atheists respect none of these, neyther desiring godlinesse, nor beleeuing heauen, nor fearing hell) yet the perpetuall shame wherewith they and theyr posterities shall be branded, should moue them. Albeit sinfull wretches be highly magnified in the world, yet all their honour and reputation shall bee turned into a blot. It was of late yeares accounted a great dignity to be a Wolfie, or a Gardiner, or a Bonner, but now their names are odious for pride and cruelty, and they no better then wolues, inuading and wasting the poore flock of Christ. This the wise man speaketh, Prou. chapt. 10, verse 7. The memoriall of the iust shall be blessed: but the name of the wicked shall rotte. This doth God set forth by his Prophet, Esay, chapter 6 [...], verse 15. Yee shall cry for sorrow of heart and shall howle for vexation of minde, and yee shall leaue your name as a curse vnto my chosen; for the Lord God shall slay you, and call his seruants by another name.
We see then that they are greatly deceiued, that hope to be famous and to leaue a great name behind them, by getting riches, and raising vp their houses, as the Psalmist speaketh; They thinke their houses and habitations shall continue from generation to generation, and call their Lands by their names: yet they shall not continue in honour, but perish like the bruite beast, and be no more had in remembrance, but to their dishonour, Psalme 49, verses 11, 12. This is it which Dauid saith in the ninth Psalme, verse 5. Thou hast destroied the wicked, thou hast put out their name for euer and euer.
A great name among the sonnes of men is not alwayes a good name: and a great name gotten by euill meanes and open wickednes, is a great punishment, it is a tokē of the wrath of God, vpon those that are well spokē of for vngodly deeds. This hardneth thē in their sins & holdeth then frō true repentance. But whosoeuer are giuen vp to hardnes of hart, & hindred from bringing forth the fruites of repentance, haue 2. heauy iudgments lying sore vpon thē, howeuer they be as blinde men & cannot see thē. It is our duty to pray against such a name vnto God, & not to desire it to our destruction. Let vs feare such a name as may make vs reprochful to GOD and to all good men.
Secondly, seeing wee must take heed, that howsoeuer the practice be in it selfe lawfull, to lay out wicked men in their colours, yet wee must not single out men commonly, and ordinarily, being oftentimes offensiue; sometimes causelesse, and alwayes dangerous. When the Apostle reproched such false teachers among the Corinthians as denyed the resurrection, and consequently raised the foundation of Religion (for if there bee no resurrection, then is Christ not risen; and if Christ bee not risen, then is the preaching of the Minister, and the faith of the people vaine:) yet he doth not expresse the names of these seducers, but sayth, If it be preached that Christ is risen from the dead, how say some among you, that there is no resurrection of the dead? 1. Corinth. 15, 12. And in another place, when hee saw his person contemned as base, and his Ministery reiected as fruitlesse, hee answereth the slander, but spareth ye slanderer; This I say, 2. Cor. 10, 10, 11. that I may not seeme as it were to feare you with letters: for the letters, sayth he, are sore and strong, but his bodily presence is weake, and his speech is of no value, Let such one thinke this, that such as wee are in word by letters when we are absent, such will we be also indeed, when we are present. Thus doe other the Apostles. Howsoeuer therefore the practice being wisely and discreetly vsed, haue warrant from the seruants of God, yet we are in doing of it to obserue these rules following.
First,Rules to bee obserued in singling men out by name. we must consider our places and callings, wee haue not the same liberty granted vnto vs that the Prophets and Apostles had, who receiued speciall reuelation from God [Page 1086] against many of those which they vncased & layde open to the Church, and therefore pray to God to confound them, & to reward them according to their works. We must not therfore make a generall rule of it, but remember what Christ said to his disciples, Luke 9, 15. Ye know not of what spirit ye are. They pretended the example of Elias, but they wanted the spirit of Elias. Secondly, we must take heed that we mingle not our owne passions with it, for then straight way we passe the boūds of measure and moderation. It is not enough that our zeale be good, but it must bee seasoned with such wisedome that the Spirit of God rule ouer all. We must not be mooued with choler and rage, with fury and indignation, but keep vnder all our affections, that they breake not into vnlawful courses. Thirdly, we must shew pitty and compassion of those that sinne of weaknes and infirmity: we must pray to God for them,2 Tim 2.25. that he would poure out his mercy vpon them, and to giue them repentance to acknowledge the truth, and to come to amendment out of the snare of the diuell. Wee must alwayes hope well of such as fall of frailty, vntill God shew that he hath cut them off. Fourthly, it is lawfull to reproue by name, when the necessity of the Church vrgeth it, and challengeth it at our hands. So that it is in great danger vtterly to be corrupted and ouerthrowne, vnlesse false Teachers and seducers be bewrayed and manifestly discouered, that al men may know them and take heed of them. The safety of the Church is especially to be respected of vs, and the truth of God must be most deere vnto vs. Lastly, there is a warrant to single out such men, when ther is no more hope of their conuersion, and when they are once growne to open blasphemy,Matth. 12, 32. to speake euill of, and to slander the doctrine that is according to godlynesse vpon hatred thereof and pretensed malice, there is no more place for patience, wee are no longer to deal with the spirit of meeknes. When a man is so farre falne from all Religion to speake euill of the way of godlines, and to despite the grace of God, malice hath blinded him, the diuell hath possessed him, & condemnation waiteth for him. He beareth euident markes of Reprobation, & God sheweth that there is no hope of saluation in him. He giueth knowledge to the Church at somtimes of some particular persons that are castawayes, and haue the gate of saluation shut vp against them. For otherwise to what purpose is the great and vnpardonable sin against the holy Ghost described in the word, vnlesse the sinne might be knowne, and the men also knowne that do commit it? And to what end doth the Apostle Iohn tell vs, 1 Iohn 5, ver. 16. There is a sinne to death? and of seeing our brother sinne vnto death? If then it may be seene it may be knowne. And hence it is, that when the Church saw Iulian the Apostata, who had bin enlightned with the truth, and bin zealous in the profession of it, to despite God openly, to lift vp himselfe against his word, and to make a mocke of all religion, they would haue no more to do with him, they accounted him as a diuell, and they prayed with one consent against him, that God would confound and destroy him. They did not pray vnto God for his conuersion, and to giue him a new heart, but because he could not repent being past amendment, they called vpon God to hasten his condemnation, that he might shew thereby what account he maketh of his most holie truth.
Last of all, we ought to haue a care to bee Vse 3 helpfull and profitable to the Church, and to be zealous in the seruice of God, that thereby to the comfort of our selues and our posterity we may carry a sweet remembrance & a blessed report in the Church for euer. The loue of Mary in annointing Christ with the precious oyle which she powred on his head, is promised by Christ to bee remembred for euer, in what place of the worlde soeuer the Gospel shold be published: Verily I say vnto you, whersoeuer this Gospel shal bee preached throughout all the world, there shall also this that she hath done be spoken of for a memoriall of her, Matth. 26, 13. The praise of Iehoiada is recorded in Scripture he dyed an old man, and full of dayes, & they buried him in the City of Dauid with ye Kings, because hee had done good in Israel, and toward God & his house, 2 Chr. 14, 16. This serueth to reprooue such as care not at all what men thinke or speak of them, and regard not what name they haue, good or bad; what report is giuen of them, honorable or dishonorable, sweet or rotten, so they may preuayle in their purposes,Cicer. of f [...]ic. l, 1. and bring to effect their diuellish deuices. An heathen man could say, It is the part of a retchlesse and dissolute man, to neglect what a man sayth of him. Salomon teacheth vs, that a good name is more to bee desired then great riches, and a louing fauour more then siluer and gold, Pro. 22, 1 Eccles 7, 3, This is not attained by flattery or falshood, but by godlinesse and righteousnesse, by humility and an vpright conscience. Riches are fraile and transitory, subiect to vanity and corruption, but a good name and louing fauour remaine for euer. So the Prophet describing the blessednes of the man that feareth the Lord, and delighteth in his commandements, sayth, that he shal neuer be moued: but the righteous shal bee had in perpetual remembrance, Ps. 112.6. A good name is better then a great name. And albeit the godly be despised in the world, yet God will aduance theyr estimation, & giue thē a sweet sauour among all good men. True it is, sinfull men are magnified of sinners (for euen the sinners loue those that loue them,Luke 6, 32. to receyue the like of them againe) yet they shall bee made abhominable vnto the Saints, and their name shall bee cursed, and as much loathed as the filthy fauour of his carkasse that lyeth rotting in the graue. So then, seeing shame shall be as an vnseparable companion of wickednesse, [Page 1087] and no man can separate those things which God hath ioyned together; on the other side heere is comfort to the godly, that GOD will vndertake the protection of their names, so that no creature shall bee able to rob them of it: but as he preserueth them to saluation, so he will maintayne their credit and estimation. Wee see this in many the deare seruants of God, who albeit they haue had their names for a time diminished & impayred, yet they haue beene restored and recouered. The name of Naboth was greatly blemished with the slanderous imputation of treason and blasphemy, but that momentary shame is swallowed vp, and recompensed with euerlasting honour, throughout all generations, 1, King. 21.10. The like wee might say of Cranmer, Ridley, Latimer, Hooper, Bradford, Philpot, and many other the deare seruants of God, that gaue their liues for the truth, howsoeuer they were condemned for heretikes, yet they are renowned for Saints, and shall be so acknowledged to the end of the world,
16 Againe the Lord spake vnto Moses, saying,
17 Vexe the Midianites, and smite them.
18 For they trouble you with their wiles, wherewith they haue beguiled you, as concerning Peor, and as concerning their sister Cosbi the daughter of a Prince of Midian, which was slaine in the day of the plague, because of Peor.
We haue hitherto in this chapter handled the transgression of the Israelites, and the reconciliation of God. Now remayneth the decree and determination of God against the Midianites. For after that God had chastened his owne people, and iudgement hath begun to breake out against the house of God, hee riseth vp in wrath and indignation as a iust Iudge against his enemies. Heerein we are to marke two things: First, the commandement: Secondly, the reasons or causes of the commandement. The commandement and charge directed vnto Moses in this, Smite and slay the Midianites. Thus doth wickednesse returne vpon the heads of the authors thereof. These enemies being drawne into the league to take part with the Moabites, had conspired against Israel, soght to subdue them, not by strength, but by sensuality; nor by force of warre, but by lasciuiousnesse and wantonnesse of women. Now the wheele is turned vpon themselues, the stone is rolled vpon them that first stirred it, and mischiefe falleth vpon the first contriuers.
Obiect. But heere out of this commandement arise two questions fit to be mooued, and worthy to be discussed. First, inasmuch as God euery where forbiddeth reuenging of our owne causes and quarrels, why doth hee now permit and prouoke the people of Israel therunto, as if they were not by nature prone enough to vengeance? I answere, Answ. there is a double kinde of reuenge, one priuate, the other publicke. Priuate reuenge is that which proceedeth from the priuate motion of our corrupt nature, seeking to satisfie our owne malice with the hurt of others. This is forbidden by our Sauiour Christ, Mathew 5, 44: commanding vs to loue our enemies, and to ouercome euill with good. Publique reuenge is that which is commanded and warranted by God, being imposed vpon vs, either mediatly by authority of the Magistrate, or immediatly by the secret instinct of the Spirit. This is allowed and lawfull, as we saw before in Phinehas and others, inasmuch as it proceedeth not from the corruption of nature, but from the inspiration of God. For God the iust reuenger of all wickednesse may vse the ministery of men and Angels to execute his purposes so often as it pleaseth him.
Another question arising out of this Commandement, Obiection. is touching the persons against whom it is directed, as the first was, touching the persons to whom it was directed. For why should the Midianites be named onely, seeing the Moabites also were the professed enemies of the Israelites, seeking their ruine, and hyring Balaam to curse them? I answer, Answer. the Moabites did not escape, but were also punished, as appeareth euidently, Deut. 23, 6. But the Midianites are first in the punishment because albeit they were farther off, yet they had the cheefest hand, and carried the greatest stroke in this wickednes, who made their daughters common; yea euen the cheefest among them, by the counsell of Balaam, as we saw by one example in this Chapter, the like whereof we do not reade to haue bene in the Moabites. Besides, after that Balaam was departed, we reade not that the Moabites attempted any thing against Israel, but the Midianites gaue the Sorcerer farther entertainment, and ceased not (as may be presumed & presupposed) to plot and contriue their destruction.
Hitherto of the commandement, the first part of this diuision: the reasons enforcing the commandement follow to be considered, which are two in number: First, because they cunningly gulled, and craftily circumuented the people of God. Secondly, because they allured them both to idolatry and to fornication. For this is the meaning of the words, when Moses saith, They haue beguiled you as concerning Peor, and as concerning their sister Cozbi: And hereunto Iohn pointeth in the Reuelation, saying; Balaam taught Balak to put a stumbling blocke before the children of Israel, that they should eate of things sacrificed to Idols, and commit fornication, Reue. 2, 14. Both these reasons may be gathered into one, and thus concluded.
If the Midianites drew you into sinne, and [Page 1086] [...] [Page 1087] [...] [Page 1088] brought vpon you the plague of God, then spare not to smite them:
But the Midianites drew you into sinne, and brought vpon you the plague of God:
Therefore spare not you to smite them.
This is the force and strength of the reason, to mooue the Israelites to make themselues strong, and to be of good courage, assuring themselues that God will giue them victory, & enable them to destroy them that did compasse their destruction.
Thus wee haue seene the interpretation of the text, and the order of the words. This is the naturall meaning intended by the Spirit of God. But before we passe any further, it shall not bee amisse a little to consider the notable abuse of this place, and of other Scriptures, auouched by some of the Church of Rome. For one of late,Alabast apparat. in Reuel. Ies Chr. not onely a common professor of our Religion, but a publike Preacher of the same in our Church, hath reuolted from vs through some worldly tentations, runne into our enemies campe, lifted vp his heele against vs, and in bitter and biting manner rayled at vs. This man wanting no good will to write against vs, and yet finding no strength in himselfe to deale against vs out of euident and plaine Scripture, hath turned all into allegories, and out of his inward and hidden senses, wresteth and wringeth all things against the Protestants. As for example, when the Lord in this place is saide to haue spoken to Moses in this manner; Vexe the Midianites, and smite them, because they troubled you with their wiles, and beguiled you as concerning Peor; Apparat in Reuel. cap. 6. pag 96. the meaning according to his interpretation, is this; Christ said to the Vicar of Christ, Suppresse the writings of heretikes and confute them, because they trouble you with their guiles, and make their false doctrines appeare beautifull to the shew and outward appearance, the heretickes receiuing a counterfeit word, (in stead of the true Scripture) which is condemned in the day of the Popes censure. Behold here, the heauy iudgment of God vpon this man, since his apostacy and reuolting from the true Church, to the Synagogue of Antichrist. Are not here strange proofes, and farre set interpretations, to proue the Pope to be the Vicar of Christ, that the writings of heretiques are to bee suppressed, and that the heretiques themselues doe deceiue and delude the world vnder a colour of the word of God, & a pretence of the bare literall meaning?Apparat. cap. 1, & 7. And yet this is the profound, inward, mysticall, and right Scripture that he so often boasteth of. But let the indifferent reader iudge, whether this manner of interpretation bee not the highway to set vp all Atheisme, to ouerthrow the authority and certainty of the Scripture, to shake the foundation of true religion, & to leaue no grounds for Christians to stand vpon. And this hath beene the ancient practice of such disciples as haue learned such diuinity in the schooles of Antichrist. It is well known that Pighius compared the Scriptures to a nose of waxe, and to a rule of Lead.Pigh hi [...], lib. cap. 3. Cens C [...] lon. pag. 112. Cusan epist. 2, & 7 The censure of Colen affirmeth the like in the same words. And to the same purpose Cardinall Cusane teacheth, that the Scriptures must be expounded diuersly, and framed to the time & practice of the Church, so that at one time they are to bee vnderstood and interpreted one way, and at another time another way. These are some of those bolde blasphemies, which many of the Popes Minions haue vttered to the world. Now, such as apply the Scriptures to their owne fancies, & turne them into allegories, do not come farre behind the former. If we suffer the Scriptures of God to be thus wrested and corrupted, the Religion of Christ cannot long continue. If a man pull down the foundation of an house whereon it standeth, or shake the maine pillars whereon it leaneth, the house it selfe cannot long hold out, but must fall downe. The Church of God is builded vpon the foundation of the Prophets and Apostles,Eph. 2, 20. so long as the doctrine contayned in them is maintayned and kept pure and vndefiled, the Church shall stand vpright, and remaine without danger of being shaken in peeces. But when once it beginneth to be mingled with the chaffe of mans inuention, or infected with the poyson of the diuels deuice, by and by it tottereth & decayeth, vntill in the end (no remedy being prouided) it languish and die.
Now to apply this to our present purpose: howsoeuer some glory of the hidden senses of Scripture which they haue found out, and please themselues in their foolish conceits, it is no better then to make merchandice of the word, and to turne the truth of God into a lye, 2. Cor. 2, 17. For whereas out of this commandement of God, charging Moses to slay the Midianites that troubled Israel with their guiles, and drew them to fornication, this construction is gathered, that Moses is the Vicar of Christ, that the Midianites signifie the writings of heretiques, with such like trash, the onely naming thereof is sufficient to shew the vanity of it.Prefat. ad Ca. thol. lectures. This I confesse may not vnfitly be called another Scripture then yet hath bin knowne, howbeit not the Lords, but his owne. And if this new and admirable way to a new found land were granted vnto him, what would it make more against vs then against himselfe, and generally against the whole Church of Rome? This shall plainely appeare vnto vs in three respects. For first of all, admit once of these fond guesses and glosses vpon the Scripture, and depart from the simplicity of the same, there is a gappe opened wide, to intrude a thousand diuerse, nay contrary interpretations, according to the diuers or contrary disposition of the interpreter. As for example, out of this present place, mentioning the commandement of God to Moses, [Page 1089] the guiles of the Midianites, and theyr drawing Israel to fornication, by meanes of Cozbi, a Princes daughter among them; a man might with greater probability gather, and agreeing better with the proportion of faith in other Scriptures, an encouragement to all christian Princes to pull downe the purple whore that sitteth in spirituall Babylon, to reward her as she hath rewarded vs, Reuel. 18, 6, and to giue her double according to her works, and in the cup that she hath filled to vs, to fill her the double. For in the former words Moses shall signifie the Christian Magistrate; the Midianites, the enemies of Christ, the greatest whereof are Antichrist, and his adherents: the entising of the Israelites to fornication, the committing of idolatry, and running a whoring after Idols; the slaying of Cozbi in the day of the plague, the downefall and ruine of theyr idolatrous worship, which we see God hath miraculously brought to passe. Thus we see, how these words may more fitly and fully be applyed against the church of Rome, then against true Catholiques, whom he calleth heretiques. Secondly, if this be the marrow and pith of the Scriptures, to hide such mysticall meanings and secret senses vnder the outward barke, what hindreth vs, but that we may raise as good doctrine out of Homers Iliads, and Odysses, out of Ouids Metamorphosis, or out of Virgils Aeneads, as out of the writings of Moses and the Prophets; which were horrible blasphemy once to conceiue or imagine? For if a man, by Vlysses or by Aeneas, should vnderstand Christ; by their companions, his Disciples; by theyr wandrings, his sufferings; by theyr going downe to hell, his ouercomming of the diuell, and triumphing ouer the kingdome of darknesse; by theyr safe arriuing in an hauen of rest after all theyr labours, his resurrection from the dead, and taking possession of the kingdome of heauen: hee hath as faire a warrant for these coniectures, as this trifler hath for his fooleries: to vnderstand by Moses, the Pope; by the Midianites, the writings of heretiques; [...] in Reuel, [...]p. 6. by Cozbi, such doctrine as pretendeth the Name of God; and by vexing the Midianites, the stopping of the course of theyr hereticall writings. Lastly, this inward supposed Scripture that this dreamer hath conceited, burieth the true word of God, and setteth vp a forged and counterfet Scripture. For it turneth all things into Allegories, and disanulleth the rules of interpretation. The Allegories that we finde not in Scripture, we are at liberty to refuse. He that hath set bounds and bankes to the sea, that it should passe no further, hath restrayned vs how farre we shall go. We must not turne eyther to the right hand, or to the left, Deut. 4, 2. Wee must walke the kings high way, we must not adde or diminish, wee must not change or alter any thing of Christs testamēt. Origen the Prince and Patron of Allegories, hath beene taxed and condemned of all men, for corrupting and peruerting the Scripture this way: but now Origen is iustified by this new found interpretation, which is no better then a languishing about trifles, 1 Tim. 6, 4, a doting about questions and strife of words, and a casting of clouds and smoake vpon the Sunne beames. And howsoeuer the schoolemen haue ouerflowed the bankes in the ranknesse and superfluity of theyr wit, and thereby defaced and depraued the precious word of God purer then the gold of Ophir; In 1. part Sum. quaest. 1. artic. 10. yet Thomas, one of the Princes and gods among them teacheth, that the literall sence of the Scripture is that which the Author intendeth, and the Author of holy Scripture is God. Now if that bee the true meaning of the Scripture which the holy Ghost intendeth, I would gladly know, whether the pretended mystical interpretation of this place, building vp the primacy of Peter, and supremacy of the Pope, and pulling downe the heretiques, were intended by the Commandement of God vnto Moses? Let him tell me whether the words be in the nature of a Prophesie, or of an History? belonging to the present times, or to the times to come? Let him shew, whether Moses euer vnderstood the commandement of the Lord, as this popish Proctor, (or rather prater) pretendeth? And whether the interpretation now set afoote, were true in the dayes of Moses, or not? Lastly, let him declare, whether Moses and the Israelites did euer obey this commandement or not?Numb. 31, 7. But if the meaning be, that God spake not to Moses, but to the Vicar of Christ, nor gaue them charge concerning the Midianites, but the writings of heretiques; nor spake touching Cozbi, but those that counterfeted the word of GOD: hee did delude Moses with a vaine shaddow of words, pretending one thing, and intending another, in outward shew giuing him authority, but in an inward meaning establishing the Popes superiority, which was not hatched nor heard of in sundry ages afterward. And heereupon it is, that all the sounder Diuines of ancient times,Aug. epist. 48. Hier in cap. 13 Math. Alph. li. 1. c. 3. Andrad. lib 2. Defens Triden. and the sounder schoolemen of latter times haue reiected this mystical diuinity, as vnauaileable and vnsufficient, to proue any point of Christian Religion. Thus then wee see that the word of God is not to be turned into an allegory, taking away the truth of the history, and the doctrine of faith. In this manner of reasoning notwithstanding, the chiefest keyes of Popish Religion are hammered, & so most absurd and impertinent allegories are established. God made two great lights, a greater to rule the day, and a lesser to rule the night; therefore there are two great powers set in the world, the Pope and the Emperour, and the authority of the Pope is so much greater then the authority of the Emperour, as the Sun is then the Moone. God said, In thy light, wee shall see light: therefore, there must bee candles in the Church burning at noone day. The [Page 1090] words of the Prophet, Thou hast put all things vnder his feete, Psal. 8, 6, 7: they allegorize thus for the supreme iurisdiction of the man of sinne; all sheepe and oxen, that is, all men: Foules, that is Angels and diuels: Fish in the sea, that is, all soules in Purgatory.
Moreouer, as this course of interpretation turneth the Scripture into Allegories, so it ouerturneth the rules of Interpretation. Saint Augustine in his famous bookes of Christian Doctrine, handleth at large the manner how to expound the Scripture, and what wayes are to be taken to find out the true meaning therof.De doct. chri. lib. 1. & 2, & 3 Hieron. in Esai cap. 19 Where he teacheth, that seeing the loue of God and of our neighbour is the end of the whole Scripture, that must be a false interpretation, which doth not build vp in this loue: that we must expound the darke places by the plaine, the fewer by the greater number: that the study of artes & knowledge of the toongs is necessary: that we must expound Scripture by Scripture: that wee must distinguish betweene precepts & precepts, betweene those that are giuen to all, and those that were particularly directed to certaine persons: that we must diligently marke all circumstances, what goeth before, and what followeth after: that we must pray vnto him that is the Author of the Scriptures, who onely is able to reueale the meaning of his owne word. These rules are diligently to be considered of al those that come to expound the Scriptures. As for hidden and secret sences, we know them not, we acknowledge them not, we beleeue them not, but leaue them to those that seeke an hidden diuinity, and a secret religion deuised in their owne braines, which will not abide the tryall of the light. And thus much touching the true vnderstanding of this diuision, and of ouerthrowing the false interpretation thereof; now let vs come to the Doctrines that arise out of the same.
[Verse 16. Againe, the Lord spake vnto Moses, saying; &c.] We heard before the heauy wrath of God that fell vpon the Israelites, the heads of thē were hanged, the rest of the people were plagued with a sore plague, there died in one day, foure and twenty thousand. But did the Midianites escape the hand of God, that were the enticers of them, who offered theyr daughters that they should commit fornication with them? No, they did not escape, God giueth Moses charge to draw the sword against them, and to destroy them. Heere then we are to obserue the order which God obserueth in punishing. The Midianites sinned first, but the Israelites are first punished. The Israelites sinned after the Midianites, but the Midianites are punished after them. From this course of Gods iudgements,Doctrine. God doth first chasten his owne people. wee learne this Doctrine, that God first chasteneth his owne people. Howsoeuer he will not suffer the vngodly to escape, nor to goe away without punishment, but executeth his iust iudgments against them: yet he will begin with his owne Church, & lay the rod vpon them in the first place.
He could if it had pleased him haue punished these Midianites first, as the principal authors of all this mischiefe; but he beginneth in iustice with his Church, which were drawne to idolatry and adultery by them. Thus the Lord dealt with Moses and Aaron, when the people murmured through want of water, repented of their going out of Egypt, and rebelling against God, assembling themselues in tumultuous manner against the seruants of GOD that had led them in the wildernesse, and carried them in safety, as vpon Eagles wings. These were the first and chiefe in the offence, yet because Moses and Aaron beleeued not the Lord, to sanctifie him in the presence of the children of Israel, they were first punished, and not suffered to bring the congregation into the land which hee had giuen them, Num. 20, 12. This wee see further confirmed vnto vs in the latter end of the booke of Iob: he had indeed offended God, and spoken vnaduisedly with his lippes, but his three friends had offended much more grossely then he: for the wrath of God was kindled against them, because they had not spoken of him the thing that is right like his seruant Iob, Iob 42, 7. Neuerthelesse, Iob is rebuked first, albeit he were the party that had lesse offended. First, God findeth fault with Iob; and secondly, hee findeth fault with his companions. The holy history teacheth vs, that Iehoshaphat ioyned in affinity with Ahab, and went into the battell with him. True it is, he sinned grieuously in helping the wicked, and louing them that hated the Lord, for the which he is reproued of the Prophet; yet many good things were found in him, and he was righteous in respect of Ahab, 2. Chron. 19, 1: notwithstanding, the wrath of the Lord began first to fal vpon him, and he had perished in the fight, being compassed by his enemies, vnlesse hee had cryed vnto the Lord to helpe him, who moued them to depart from him, 2 Chron. 18.31. This is it which the Prophet Ieremy declareth at large, shewing the order of the Lords proceeding in punishing such as sinne against him; first, he will rayse vp the Caldeans to chastice his Church, and then the Caldeans themselues shall not escape: I will send and take to me all the families of the North, and I will bring them against this Land, & against the inhabitants therof, and this whole land shall bee desolate, and an astonishment, and these nations shall serue the King of Babel seuenty yeeres: & when the seuenty yeares are accomplished, &c. Ier. 25, 9, 11, 12. This is it which the Prophet complaineth of in the Psalme, These are the wicked, yet prosper they alwayes, and encrease in riches: Certainely I haue cleansed my heart in vaine, & washed mine hands in innocency, &c. Psal, 73, 12, 13. And if we consider eyther the state of the Church generally, or the condition of the members of ye Church [Page 1091] particularly, we may in all times and ages see the truth of this doctrine, and conclude with the Apostle Peter, The time is come that iudgment must begin with the house of God, 1. Pet. 4, 17.
Reason 1 The reasons will further open vnto vs the certainty of this truth, and serue to cleare the iustice of God in obseruing this order. For first, as hee that honoureth the Lord shall bee honoured, so they that despise the Lord, shall be despised, 2. Sam. 2, 30. But none more dishonour GOD then his seruants offending against him, whose sinnes presse him downe as the sheaues do a cart. They open the mouthes of the vngodly, to speake euil of God, and his trueth. If then Gods owne people, the lot of his inheritance doe despise him, and cause his Name to be blasphemed, if they neglect his honour, and turne his mercies vnto security, and his grace into wantonnesse, and so with a proud heart, and an high hand set themselues against it, can he beare it? and wil hee not be reuenged on such a nation as this? 1. Sam. 12.14. Rom. 2, 24. There can be no greater despite done vnto a man, then when his owne children rise against him, and offer all villany vnto him. So there can be no greater dishonour offered vnto the most High God, then when the sonnes of his owne house, the seruants of his owne family, and the flocke of his owne pasture, rebell and resist against him. The sinne of the Iewes is greater then of the Gentiles, which sinned of knowledge, and not of ignorance, and therefore should receiue the greater punishment, and be beaten with moe stripes, as our Sauiour teacheth, Luke 12, 47. We are not therefore to maruel, if they come into iudgment that they may be despised, as they haue despised him. For seeing no sinnes are greater then the sinnes of his owne chosen, they must first taste the scourge of his hand, as they haue contemned him and his glory.
Reason 2 Secondly, his owne people haue the first and greatest experience of his mercies. They haue the chiefest and choisest priuiledges and prerogatiues of his graces aboue all the wicked. True it is, all mankinde tasteth abundantly of Gods liberall and bountifull hand, to make them without excuse: but to the sonnes and daughters of the Almighty, All the pathes of the Lord are mercy and truth: the secrets of the Lord are reuealed to them that feare him, and his couenant to giue them vnderstanding, Psal, 25, 10, 14. Hee calleth not them his seruants, For the seruant knoweth not what his master doth: but he calleth them his friends, for all things which he hath heard of his Father hath hee made knowne to them, Iohn 15, 15. This is that reason which the Prophet pointeth vnto, when he saith; Loe, I begin to plague the citty where my Name is called vpon, Ier. 25, 29: As if he should say, I haue set my Name there, I haue giuen them my word, I haue fed them as from mine owne table, therefore they shal not escape. This is it which the Apostle meaneth, when he saith, I am not ashamed of the Gospel of Christ, &c. Rom. 1, 16. Whereby he declareth, that God keepeth this order, to offer grace first vnto his own people.
VVhen Christ sent out his disciples, hee commanded them not to go into the way of the Gentiles, neyther to enter into the citties of the Samaritanes, But to goe rather to the lost sheepe of the house of Israel, Math. 10.6. And when the Apostle saw the Iewes full of enuy, and speake against those things which were preached vnto them, he said; behold, It was necessary that the word of God should first haue bin spoken vnto you, but seeing yee put it from you, and iudge your selues vnworthy of euerlasting life; loe, we turne to the Gentiles, Acts 13, 46.
Seeing then, that this is the constant order that God obserueth, to bestow his blessings first vpon his seruants; it followeth, that for the abuse of them they must first feele his punishments. The greater loue they haue abused, the greater punishment shall bee inflicted vpon them. This is it which the Apostle remembreth, Tribulation and anguish shalbe vpon the soule of euery one that doth euil, Rom. 2.9.
Let vs now make vse of this doctrine which Vse 1 hath beene made plaine to our consciences. First, this serueth to ouerthrow the Church of Rome, who dreame of a Church set in outward pompe and glory,Bellar. de not. eccl. lib. 4, cap. 18. and make it a note of the Church to haue temporall felicity, to haue earthly triumphs, to haue victories, and good successe in warre against their enemies; as also the vnhappy end of the enemies of ye Church. For our doctrine teacheth vs, that the Church is oftner without this flourishing estate in outward happinesse then it doth enioy it. The Kingdome of Christ is not of this world. The Lord declareth to Abraham, that for a surety his seede should bee a stranger in a land that is not theirs, foure hundred yeares, and shall serue them, and they shall intreat them euil, Gen. 15.13. So he threatned by his Prophet Ieremy, and performed it, that they were carried into captiuity seuenty yeares, verifying that which is spoken, I haue forsaken mine house, I haue left mine heritage: I haue giuen the dearely beloued of my soule into the hands of her enemies, Ierem. 12, 7.
Hence it is, that Christ sayth oftentimes, In the world yee shall haue trouble: ye shall weepe & lament, and the world shall reioyce, Ioh. 16, 7.33, The Apostle teacheth, That all which will liue godly in Christ Iesus shall suffer persecution, 2. Tim. 3.12. It is a worthy sentence recorded by the Prophet, Precious in the sight of the Lord is the death of his Saints, howsoeuer the world doe account of them, Psal. 116, 15. It is made a note of the Turkish Religion, to haue externall felicity, & to abound in earthly prosperity. It is the heauenly felicity and euerlasting happines which belongeth to the true Church, and is proper to it. Therefore one of their owne writers though not so absurd [Page 1092] in opinion and corrupt in iudgment, as most of that side,Espens. in 2 Tim. 3. faith, The crosse is a note of the Church: Christ foretold vs of troubles, but false Christs of peace and prosperity.
So then, by the confession of this man they must be accounted false Prophets, that make outward glory and renowne to bee the true markes of the true Church. And if we should necessarily vrge this as any priuiledge of the Church, we should long agoe haue condemned the Prophets, the Apostles, the Patriarks, Martyrs, yea the sonne of God himselfe Christ Iesus, who wanted the fauour of the world, suffered the reproch of the crosse, and gaue vp their liues vnto the death, that they might receiue a better resurrection. If the Church of Rome condemne these, wee are content they should condemne vs: if they iustifie them, they must condemne themselues, and renounce this outward felicity as a false note of the Church.
Vse 2 Secondly, we may from this vsuall order of Gods punishments conclude, that the vngodly shall neuer escape, albeit for a time they be free. GOD hath most assuredly determined to inflict great and grieuous punishments vpon the wicked and vngodly that are his enemies, howsoeuer he beare for a season with the vessels of wrath. This the Prophet is sent to tell the King of Babel and that nation, and sundry other people, Thus sayth the Lord of hoasts, yee shall certainely drinke; for loe I begin to plague the citty where my Name is called vpon, and should you goe free? yee shall not goe quit, for I will call for a sword vpon all the inhabitants of the earth, Ier. 25, 29. This wee see likewise in the Prophet Habakuk; first the Lord raysed vp the Caldeans, a bitter and furious nation, whose horses were swifter then the Leopards, and fiercer then the wolues, to chastise his owne people: and afterward the Caldeans themselues shall be spoyled, Chapter 2.
This serueth as a terror to all vngodly men, to consider, that howsoeuer GOD beginneth to chastise those of his owne houshold, when hee doth purpose to bring a plague vppon a land, and beginneth not at the vnbeleeuers, but letteth them alone, and spareth them as though hee had forgotten their workes, or had not seene their sinnefull wayes: yet they must know, that their transgressions are recorded in the booke of God, and shall come to account. For hee suffereth those whom he loueth not, to waxe ripe, yea to rot away in their sinnes, and in the meane season hee chastiseth those whom he hath adopted to be his children. Gen. 15.
The state of the faithfull is in the fight of man, and in the iudgment of the world more miserable then the state of the despisers of God, which rest at ease, and welter in all pleasures. They seeme to bee forgotten of God and vtterly forsaken of helpe, so that they pine away with sorrow of heart: whereas the wicked lift vp their heads and set their hornes on high, they are merry and make a mocke of sinne in the despite of God, and in scorne of all godlinesse. Alas, how would this trouble and torment vs, and bring vs to our wits ends, if wee had not this doctrine, that iudgement entreth first into the house of God, and that when God shall haue finished all his worke vpon mount Sion, then will hee not spare the wicked? Esay 10, 12. God will indeed keepe corrections first in his owne house, seeing he loueth them most, and seeketh to cleanse them from their sinnes, hee will visit them in the first place, lest they should be condemned with the world; and then a most horrible vengeance is prepared, and a stormy tempest is made ready for those that haue long abused his patience and hardned their hearts, not knowing that his long sufferance ought to haue led them to repentance, 1. Cor, 11, 32. This serueth as a notable comfort on the one side to all the godly that are tryed by afflictions of long continuance. We must consider, that the more the Lord loueth vs, the more forward he is in visiting of vs: and when he seeth wee haue stepped awry and are gone out of the right way of saluation, hee watcheth ouer vs, to bring vs home againe to him with speed.
This is that which the Apostle teacheth the Church of Corinth; For this cause many are weake and sicke among you, and many sleepe: for if we would iudge our selues, wee should not be iudged: but when we are iudged wee are chastened of the Lord, because we should not be condemned with the world. Let vs not therefore despise the chastening of the Lord, neyther faint when we are rebuked of him: for whom the Lord loueth hee chasteneth, and hee scourgeth euery sonne whom he receiueth: if therefore we be without correction, &c. Heb. 12, 5.6. Euen as when a man beholding two children committing euill, correcteth one of them, and letteth the other go free: the standers by will say, surely that was his sonne which hee did smite and chasten, but the other was not. Besides, we are assured that the wicked shall perish, and that the vngodly shall bee punished. Secondly, this serueth to set forth the wofull condition of all the reprobate: for when they see how GOD dealeth with his owne deare children, chastening them for their sinnes, and sending them great afflictions, as appeareth in Dauid, that the sword departed not from his house, & that God did visit him with sundry other iudgements in his children all the dayes of his life; it ought to be a feareful threatning to the wicked, to make them afraid of the reward which is laide vp in store for them in the life to come. This is that which Salomon calleth to their remembrance Behold the righteous shalbe recompenced, &c. Prou. 11, 31. And to the same purpose speaketh the Apostle Peter, The time is c [...]me that iudgement must beginne at the house of GOD, 1. Peter 4, 17. If it first beginne at vs, what shall [Page 1093] the end be of them which obey not the Gospel of God? And if the righteous scarsely bee saued, where shall the vngodly and the sinner appeare? Woe therefore to all wicked men; how wretched shall their end be? how horrible shal their destruction be, when God commeth to giue them the hire and wages of their worke? Let them therefore repent of their euill waies, and call vpon God betimes before the euill daies approch, and before iudgment do come vpon them.
Vse 3 Lastly, from hence arise sundry duties to be practised, as well of the children of God yt lye vnder chastisement, as of others that are beholders of it. First, seeing God will begin his chastisements vpon his owne children, it teacheth them when they are punished, to consider and search out the true cause therof, and to call vpon him to pardon theyr sinnes. True it is, hee is able to preserue them in the time of trouble, & he is ready to regard their prayers; but their sinnes are lothsome to him, and doe turne away his louing countenance from them, according vnto the saying of the Prophet, Esay 59, 1, 2. Behold, the Lords hand is not shortned that it cannot saue, neither is his eare heauy that it cannot hear, but your iniquities haue separated betweene you and your God, & your sins haue hid away his face from you, that hee will not heare. When our sinnes are heartily confessed, they shall be freely pardoned: and when they are pardoned, God is reconciled vnto vs: and when he is reconciled, his iudgements shalbe remoued. Secondly, let vs begin a new life, & walke in the wayes of righteousnes: for as Salomon teacheth, Righteousnesse deliuereth from death, Prou. 10, 2. Wee must turne from our wickednes, and then God will turne from his iudgements. Wee are ready to cry out in the time of our affliction, but we are not so readie to practise true religion. If wee would call in Gods iudgement, we must turne to him by amendment of life. Lastly, when we see ye Lord strike his owne children, wee must behold it with an eye of compassion. So soone as we see their miseries and calamities that ly heauy vppon them, we must shew our selues to haue a feeling of their afflictions, wee must expresse our pitty, we must manifest our kindnesse, and wee must declare the bowels of our loue toward them. This is it which Iob requireth at the hands of his friends in the daies of his sorrow,Iob 19, 21. The wicked haue despised me, & when I rose they spake against me: all my secret friends abhorred me, and they whom I loued are turned against me, &c. Where we see he sheweth, yt God had chastened him, that his brethren stoode farre from him, that his acquaintance were strangers vnto him, that his neighbors had forsaken him, that his familiars had forgotten him, that his seruants disdained him, that his wife loathed him, that the wicked despised him, that his secret friends abhorred him, & thereupon hee cryeth out for some to pitty him in his misery, and to comfort him in his extreamity. This duty should be performed by vs, to testifie our loue vnto the seruants of God: and so much the rather, because it is so generally neglected. Nay, it is not onely shamefully omitted, but the contrary is commonly practised. For, how many are there that make a mocke at the miseries of the Church, as Shemei did at the troubles of Dauid, who cursed him when he should haue comforted him? 2. Sam. 16, 7. Thus are the deare Saints of God dealt withall, thus they are reuiled and railed vpon with horrible taunts, thus they are slandered and reproached with bitter imputations, such as the diuell deuiseth, and malice setteth abroach. The bowels of their pity, are breathings out of cruelty. Their shewing of compassion, is the adding to their affliction. Their visiting of them in their aduersity, is a casting vppon them of the greatest miserie. These are the daies of the patience of the Saints, which are filled with reproaches, and giue their cheekes to him that smiteth them, Lamen. 3, 30. Let them commit their causes to God, who in his good time will looke vpon them for good, and reward their enemies according to their workes.
[Verse 17. Vexe the Midianites and smite them.] Heere is the commandement giuen by God to Moses, and by Moses to the Israelites to execute vengeance vppon the Midianites, because they drew the people of God into sin allured them to whoredome, enticed them to idolatry, and brought vpon them a most fearfull iudgement, that entred in among them, & destroyed many thousāds of them. This commandement giuen in this place, is afterwards renewed and executed according to the direction giuen vnto them. For inasmuch as they troubled Israel, the Lord troubled them to be put to the sword, so that their cities were burned, their goods were spoiled, their Women captiued, their Kings destroyed, and all theyr males massacred. This is set downe more at large in Numb. 31, 1, 2. where the Lord spake vnto Moses, saying; Reuenge the children of Israel of the Midianites, and afterwards shalt thou be gathered vnto thy people. And Moses spake to the people, saying; Harnesse some of you vnto war, and let them go against Midian, to execute the vengeance of the Lord against Midian. Seeing then that they haue such a charge & commission from God to destroy them, we learne from hence, That warre is lawfull.Doctrine. The people of God may lawfully make warre. The people of God may lawfully make wars both offensiue and defensiue against their enemies. The truth hereof appeareth in many places of the word of God. This is charged vpon the people of God, Deu. 7, 2. & 20, 10, 11, 12, 13. Whē the Lord thy God shall bring thee into the Land whither thou goest to possesse it, and shall roote out many nations before thee, then thou shalt smite thē thou shalt vtterly destroy them, thou shalt make no couenant with them, nor haue compassion on them. And afterward in the same book, when thou comest [Page 1094] neere vnto a city to fight against it, thou shalt offer it peace: but if it will make no peace with thee, but make warre against thee, then thou shalt besiedge it, and the Lord thy God shall deliuer it into thine hands, and thou shalt smite all the males therof with ye edge of the sword. So when Amalek fought with Israel in Rephidim, which was the first of the nations that encountered with thē after they came out of the land of Egypt, Moses saide to Ioshua, Choose vs out men, & go fight with Amalek, so hee discomfited Amalek and his people with the edge of the sword, Exod. 17, 9. The like we see in Ioshua the Generall of the Lords hoast, at the taking and winning of Ioshua, so soone as the wall fell down at the sounding of the Trumpets, and the shouting of the people, they tooke the City, and vtterly destroyed all that was in the City, both mā and woman, young and old, with the edge of the sword, Iosh. 6, 21. & 10, 13. This the Prophet teacheth, when hee praised the Lord for deliuering him from the hand of all his enemies, Psal. 18, 34, 37, 38. He teacheth my hands to fight, so that a bow of brasse is broken with mine armes: I haue pursued mine enemies and taken them, and haue not turned againe till I had consumed them, &c.
Reason 1 And howsoeuer these testimonies may seem sufficient to perswade this truth, yet we shall be better confirmed therin, if we consider the strength of reason to inforce the former truth. First, it is a title proper to God, to bee called the Lord of hoasts, and al warres lawfully vndertaken, are called the battels of the Lord; so that as God is serued in the day of battell, so he is the Captaine and Leader of the Armie. Hence it is that Moses saieth, The Lord is a man of warre, his name is Iehouah, Exod. 15, 3. This is it which Saul said to Dauid when hee promised to giue him his eldest daughter to wife, Onely be a valiant sonne vnto mee, & fight the Lords battels, 1 Sam. 18, 17. And it is saide, that many of the enemies of Gods people fell downe wounded, because the war was of God, 1 Chron. 5, 32. Seeing then, God is the Lord of hoasts, a man of war, the Captain of the army, the onely author and sole giuer of victory, wee must needs hold that warres are lawfull, and may bee lawfully vsed and taken in hand.
Reason 2 Secondly, as wee are taught the lawfulnes of war by the titles of God, so we are farther assured of it by the speciall commandements wc God giueth for the carrying of armes against common enemies, as also by his gracious and mercifull promises made vnto his people, for good successe and prosperous proceeding in their iust cause & honest quarrel. To this purpose tended the law of God, charging Saul to smite Amalek, and to destroy all that pertayned to him, and to haue no compassion vpon them but to destroy them all.1 Sam. 15. Iudges 8, 1, 3. Likewise, the Lord charged Ioshua to take all the men of war with him, and to lye in wait on the backside of Ai to take it, and to slay the inhabitants thereof with the sword. Neither had the people of God onely the charge of a commā dement, but the comfort of a promise: the commandement to warrant them, the promise to strengthen and incourage them. When Ioshua was to go against Iericho (wc was shut vp & closed because of the children of Israel) the Lord said vnto him, Behold I haue giuen into thy hand Iericho and the king thereof, and the strong men of war. Iosh. 6, 2, 3. And afterward, when sundry kings gathered themselues together against the Gibeonites that had subiected thē selues to the Israelites, the Lord said vnto Ioshua, Feare them not, for I haue giuen them into thine hand, none of them shall stand against thee, Iosh. 10, 8.
Thirdly, as the children of God haue prayed Reason 3 for the help of God in the successe of their busines, and in the workes of their hands that they haue attempted, and haue beene heard: so when they haue gone into warre to fight with their enemies, they haue called vpon his name, and receyued great comfort. This we see euidently in the practise of Ioshua, who prayed vnto him in the day when hee gaue the Amorites before the children of Israel, Ioshua chap. 10. verses 12, 14. Sunne, stay thou in Gibeon, and thou Moone in the valley of Aialon: and there was no day like that day before it nor after it, that the Lord heard the voice of a man, for the Lord fought for Israel. When the Philistines were assembled against Israel, the children of Israel sayde to Samuel, Cease not to cry vnto the Lord our God for vs; that hee may saue vs out of the hand of the Philistines, 1 Samuel chapt. 7. verses 8, 9, 10. Samuel cried vnto the Lord, who heard him, and thundered with a great thunder that day vppon the Philistines, and scattered them, so they were slaine before Israel. And there is a notable example hereof recorded in the first of the Chronicles, the fift chapter and the 20. verse, touching the sonnes of Reuben, of Gad, and of halfe the Tribe of Manasseh: They were holpen against the Hagarims who were deliuered into their hand, and all that were with them, for they cryed to God in the battell, and hee heard him because they trusted in him. If then God do in mercy heare the prayers of those that call vpon his most holy name going vnto the warre, and preparing themselues vnto the battaile, wee cannot doubt of the lawfulnesse of the worke it selfe, seeing almighty God vseth not to heare those that goe about euill, but sendeth his curse vppon them.
Fourthly, the word of God setteth downe Reason 4 the duties of those that manage the matters of the field, as of the King, of the Captaine, & of the common souldier, which it would neuer do, if the callings were vnlawfull. For as wee conclude marriage to be lawfull, and an honorable ordinance of God, because ye Scripture setteth forth the duties of maried persons aswell of the husband toward the wife, as the wife toward her husband: so, in as much as [Page 1095] we finde the duties of such as go to war, aswel of those that are commanders, as of those that are vnder commandement, described plentifully and fully in the booke of God, wee cannot call the lawfulnes of their office in question. Hence it is, that the Lord teacheth Ioshua the duties of his calling, Iosh. 1, 6: yt he should be strong and of a good corage, that he shold meditate in the booke of the Law, and assure himselfe that he would be with him, and not leaue him nor forsake him, so that there shold not a man be able to withstand him all ye daies of his life. So when the soldiers came to Iohn Baptist to bee instructed how to leade their liues, and to bee directed how to escape the wrath of God to come,Luke 3.14. he said vnto them, Do violence to no man, neither accuse any falsely, and be content with your wages. The particular handling and setting downe of these duties, inforceth the acknowledgement of the lawfulnes of the calling.
Reason 5 Lastly, we shall see the lawfulnes of warres, if wee consider the lawfull causes of a lawfull warre. The first is the defence of true religion against the oppugners thereof, as appeareth by the words of Ahijah to Ieroboam, and all Israel, 2 Chron. 13, 6. The second is, that such as are oppressed for religion, may bee freed and deliuered, as we see in the histories of the Iudges, who raised wars to deliuer the opprested and distressed people out of the bloody hands of the cruell oppressors. The third is for the necessary defence of the Commonwealth, by repulsing iniuries offred,Iudg. 11, 13, [...] Sam. 10, 4. [...] Chron. 14 9 1 Sam. 30, 18. Genes. 14.16. 1 Chron. 18.1 by reuenging indignities and assaults, and by recouering things lost: as their wiues, their sonnes, their daughters, their goods, their possessions, their cities, their substance & dominions. The ouerthrow of the Commonwealth, bringeth the ruine of the Churches peace. For as the flourishing estate of the Commonwealth maintaineth and furthereth the Churches peace;Ieremy 29, 7. so when the Common-wealth is spoiled, the libertie and freedome of the Church is diminished, as appeareth in sundry places of the Lamentations. [...]amen. 1, 4, 5.
Vse 1 Let vs now make vse of this doctrine, and apply it to our instruction. First it is required of euery one to haue courage. Wee must not grow feeble and faint-hearted, we should not feare nor be discouraged, but be bold as in the worke of the Lord, assuring our selues, that the Lord is our strength, who teacheth our hands to fight, and our fingers to battell, Psalme 144, 1. When Hezekiah saw that Zaneherib was come and that his purpose was to fight against Ierusalem, he said to his Captaines & souldiers, Be strong and couragious: feare not, neither be afraid for the king of Ashur, neither for all the multitude that is with him: for there is moe with vs then is with him; with him is an arme of flesh, but with vs is the Lord our God for to helpe vs, and to fight our battels, 2 Chron. 32, 7. This appeareth in the exhortation of Nehemiah, when Sanballat and Tobiah conspired to come to fight against Ierusalem, & to hinder the building of the wall, he said: Be not afraid of them remember the great Lord and fearfull, and fight for your brethren, your sonnes, and your daughters, your wiues, and your houses, Neh. 4.14. The heathen Captaines that carried their men to battel, were alwayes wont (as we see in prophane histories) to put courage into them, not to feare to looke the enemy in the face; but their onely or cheefest reason to mooue them was earthly glory, that either they should liue in wealth, or dye with honor. It is not so with the people of God, they haue greater Reasons to worke in them the gift of valour, and hope of victory. True religion therfore doth not weaken the hearts of men, and make them Cowards. It is no enemy to true fortitude and manhood.The Reasons why true Religion giueth courage in battel. For first it teacheth and informeth the conscience, that the cause and quarrell in which the warriour fighteth, is good, iust, and warrantable by the word of GOD, which maketh him stand vpon a sure ground: without which knowledge in the heart, how vgly, how foule, how sauage, how cruell a thing is the effusion and shedding of blood? What an horrible and grisly a spectacle is it, to see Villages and Townes burned, Cities and Castles ruinated, Churches and religious places ouerturned, bodies dismembred with Ordnance, the ayre infected with stench, the ground embrued with blood, the country wasted, grasse and corne troden downe and spoyled, and all places with feare and terror filled? Is it not to be esteemed rather a practise of all inhumanity then an exercise of manhood? Secondly, as true religion establisheth the conscience touching the lawfulnes of warre, so it teacheth them to commit themselues and theyr liues into the hands of God as vnto a faithfull keeper, to consider that an hayre cannot fal from our heads without his prouidence, Matth. 10, 30. and to be perswaded that if they stand & conquer, they conquer to the Lord; if they be wounded and fall, they fall and dye to the Lord.
Lastly, the word of God teacheth, that the battell is the Lords, and the victory is also the Lords, that the honor and glory thereof may be returned vnto the Lord. He giueth and taketh away: he saueth with many, or with few: to teach vs to depend vpon the mouth of the Lord, to be guided by his wisedome, to follow his counsell and direction in all our affaires, that so our battels may be the battels of the Lord. To this purpose did Ioab speake to his brother going to fight with their enemies, when he saw the front of the battell was against him, before and behinde: If the Aramites be stronger then I, thou shalt helpe me, 2 Sam. 10, 11, 12. and if the children of Ammon be too strong for thee, I wil come and succour thee: be strong, and let vs be valiant for our people, & for the Cities of our God, & let the Lord do that which is good in his eyes. Thus did Dauid cōfort himself,2 Sam. 15, 25. when he was driuen out of Ierusalem through ye treason of Absolon saying to Zadoc the priest, Cary the Ark of God [Page 1096] againe into the Citty: if I shall finde fauour in the eyes of the Lord, he will bring me againe, and shew me both it, and the Tabernacle thereof: but if hee thus say, I haue no delight in thee, behold heere am I, let him do to me as seemeth good in his eies. Thus then we see, that all the Lords soldiers yt fight his battels, and inroll their names in his muster booke, must be men of stout courage, and valiant men at armes, as they that go about a good worke: he receiueth none into his camp that are faint-harted and white-liuered soldiers which are not able to incorage themselues but are able to discourage others. Hence it is, that the Lord charged the officers or Heralds a [...] armes, to make proclamation in the audience of the people, Whosoeuer is afraid & faint-hearted, Iudges 7, 5. let him go and returne to his house, lest his brethrens heart faint like his heart, Deut, 20, 8. God would haue wars made in his name, and therefore he would haue souldiers go to them without feare. If a man be afraid, it is a token he hath no trust in God, for he hath power to ouercome fearfulnes. This serueth to reproue all those which wanting the vertue of valor, and this gift of magnanimity, do betray themselues, and yeeld vnto most vnequall conditions, and make an agreement with dishonorable termes. When Benhadad the king of Aram laide siedge to Samaria, and sent vnto Ahab, saying; Thy siluer and thy gold is mine, also thy women & thy faire children are mine, 1 Kings 20, 4. Ahab stooped and submitted himselfe vnto him, hee did not make resistance with courage, but yeilded vnto him like a coward, saying, My Lord king according to thy saying, I am thine, and all that I haue. Our trust & confidence must be in God, and then we shall not feare what man can doe vnto vs.
Vse 2 Secondly, seeing wars are lawful, being vndertaken vpon iust causes, wee must depend vpon God for good successe. Wee must not trust in speare or shield, in horse or man, but arme our selues with the shield of faith, & put vpon vs the helmet of saluation: we must put on patience, and humble our selues in prayer vnto God, when we go into the field, and are to buckle with our enemies. For how should the Lord helpe vs, when wee do him not the honor to call on him in the day of trouble? We must looke vp vnto him from whence our helpe commeth, that he may couer our heads in the day of battell. This we see practised in Iehoshaphat, when he went into battell against enemies strong in fortifications, valiant in corage, and infinite in multitude, both by word and deed he confirmed the hearts of the people, 2 Chron. 20, 20. Heare ye me, O Iudah, & ye inhabitants of Ierusalem, put your trust in the lord your God, and ye shall bee assured: beleeue his Prophets and ye shall prosper: and he appointed singers. and them that should praise the Lord in going forth before the men of armes, and saying, Praise ye the Lord, for his mercy lasteth for euer. We are commanded to sanctifie all our works by prayer, we haue promise of no blessing from God, otherwise then as we aske it from him. The food of our bodies; the affaires of our life, the workes of our hands, the successe of our iournies, our sleeping & waking, our health and wealth, are sanctified by prayer, and are not sanctified without prayer. For except the Lord builde the house, and watch the city, Psal. 127, 1, 2. the worke of the builder and the labour of the watchman is in vaine. If then in the dayes of peace where the danger is not so present nor so certaine, wee are charged to commend our selues, our soules and bodies vnto God; and al things that any way concerne vs and belong vnto vs: much more ought we so to do, when we go into the battell, where the sword deuoureth one as well as another, and taketh away life without difference. This vse condemneth two sorts of men, which runne into two extremities, and forsake this meane propounded heere vnto vs; and required of vs. First, such as presume vpon their owne strength,Luke 12, 15. & doe not make God their strength. For as in peace and plenty men trust in their own store and abundance which they haue prepared, albeit no mans life standeth in his riches: so in time of warre, if once forces be leuied, munition prouided, and all things prepared to take the field, men grow secure, and thinke themselues to want nothing. But no mans life consisteth in his armour, no mans defence standeth in his weapon. It behooueth the Lords soldiers before euer they put on armor, to reconcile themselues vnto God, and to make euen reckoning with him, that he may turn his wrath vpon their enemies, knowing that hee which putteth on his armour, cannot boast as he that putteth it off. And as many sin against God by presumption, so do others by despair: their hearts and hopes are gone, they cannot lift vp their eyes with affiance vnto the heauens; then which there cannot bee a greater dishonor done to the Lord. So then our surest and safest way is to rely vpon God for our deliuerance, and to intreat his protection, to be a buckler round about vs, before vs & behind vs, on the right hand and on the left. Let praier be esteemed our best armour and defence. When Ioshua fought with the Amalekites that fought to keepe Israel from the land of Promise, Moses continued in feruent prayer, Exo. 17, 13: when hee held vp his hands Israel preuailed, when he let his hands fall downe, the Amalekites preuailed. Thus were the Amalekites discomfited more by the prayer of Moses then by the sword of Ioshua. If this exercise were carefully vsed and taken vp, our warres would prosper better then commonly they do, and many mischeefs that we fall into wold be preuented. If we did duly consider the calamities and vncertaine end of war, we would be more carefull to craue assistance of God to be with vs when we go to warre. Many of our poore brethren haue seene with their eyes the burning of their villages, the beating downe of their holdes, the battering of their Castles, [Page 1097] the sacking of their Cities, the besiedging of their townes, the desolation of their houses & Temples. They haue heard ouer al their country and coasts, the sorrowfull sighes and sobs of such as lamented, the pittifull howling and shriking of vnhappy mothers bewailing their children, the dolefull complaint of the heauie wiues mourning for their husbands, and the greeuous cries of all men on all sides. If this miserable face of all confusion (that war bringeth with it) were set before our eies, it wold make vs cast downe our selues vnder the most mighty hand of God, and call vpon his name to be with vs when we go out to battell.
Vse 3 Thirdly, it followeth, that the stratagems of warre are not vnlawfull. It is lawfull to vse subtilty and policy, to lay snares and baites to intrap and circumuent the enemy. In all actions of war, or of peace, wee must deale wisely and warily. When wee liue in peace & quietnes it is required of vs to walke, not onely in a lawfull but in a wise course: but much more in war, wher the enemy is watchful, the snares are subtle, and the danger is great. This appeareth euidently, both because God commandeth it, and the godly practise it. When God sent Ioshua to destroy Ai, and to take the spoile thereof for a prey, he willed him to lye in waite against the City on ye backside thereof, Iosh. 8, 2. Abraham intending to recouer Lot out of the hands of those that had taken him captiue, did not fight with them in a pitched field, and display his banners in the open day, but diuided his company, & smote them by night, Genes. 14, 15. When the Israelites went out against the children of Beniamin, they set men to lye in waite round about Gibeah, which drew them from the City, & destroyed them by this policy, Iudg. 20, ver. 29. When Dauid asked counsel of the Lord whether he should go against the Philistines, hee answered, Thou shalt not go vp, but turne about behinde them, and come vpon them ouer the Mulberry trees: and when thou hearest the noise of one going in the toppes of the mulberry trees, 1 Sam. 5, 23. then remoue, for then shall the Lord go out before thee, to smite the hoast of the Philistines. We may therefore hide our purposes from our enemies, we may assault them at vnawares, wee may bring them to be carelesse, and make shew of one thing, but do another. True it is, wee are to keepe promises to all, euen to our enemies; we must not lye vnto them, but keepe the couenants and conditions which wee haue made with them. We must not promise to saue thē and then destroy them; we must not agree to receiue them into protection, and afterwards worke their confusion. Notwithstanding, we are not bound to make knowne to them what soeuer we speake or doe, but are to conceale our intents, to the end the victory may be obtained:
Christ himselfe doeth hide many things from the vngodly, which he reuealeth to his children, Math. 13, 11. Thus he teacheth, Mat. 7, 6. That holy things are not to be giuen to dogs, nor pearles to be cast vnto Swine. In like manner it is not vnlawful for vs to hide our meanings from our aduersaries. All things are not to be made knowne to all men. The Captaine doth not by and by acquaint his soldiers whom he leadeth into the field with all his purposer, much lesse should he open his drifts and deuices to his enemies.
Fourthly, seeing war is a lawful ordinance Vse 4 of God, it teacheth vs to vse it lawfully, & to behaue our selues purely when we go vnto it. So soone as war is proclaimed, and the Trumpet sounded, all Lawes for the most part keep silence, and equity is buried; there is no mean or measure obserued, euery man thinketh hee may do what he list. Hence it is that the Lord giueth these precepts to his people, Deut 23, 9, 10, 11. When thou goest out with an hoast against thine enemies, then keepe thy selfe from euery wicked thing. If any among you be vncleane by that which commeth vnto him by night, he shall go out of the hoast, and not come into the hoast again: but at euening hee shall wash himselfe with water, and when the Sun is gone downe he shall come into the hoast againe, &c. The Lord thy God walketh in the middest of the Campe to deliuer thee, and to giue thee thine enemies before thee; therefore let thine hoast bee holy, that hee see no filthy thing in thee, and turne away from thee. Where Moses teacheth, that we must not beare our selues in warre, as if all things were lawfull: nor giue our selues a lawlesse liberty to be caried head-long into all wickednesse. When we are come into the field, and there stand against the enemy, we must not think we haue a pardon purchased to fall into all outrage and villany. For whose are the battels that we fight? Who is it that goeth in and out with our armies? who is it that giueth the victory? If wee looke for any blessing from God, we must haue ye more care to serue him faithfully, and to depend vpon him religiously. VVe must fight vnder his banner, we must take him for our Captaine. If he be the Leader and Commander to rule the whole hoast, he will not haue lewde ruffians and dissolute persons to bee of his band. Prophane and vngodly men shall not be ranged in his Army. The Lord will be the greatest enemy vnto such: and they haue far more cause to stand in feare of him, then of all their enemies besides. So long as there was one wicked wretch in the hoast of Israel vnreformed and vnpunished, they could not obtaine any victory, but were vanquished by the enemy, Iosh. chapt. 7. verse 11: how much lesse hope haue wee to preuaile, when as the whole Campe shalbe nothing else but a band of rebelles, and an hoast of Conspirators against God, and all godlinesse? When Ioshua and the people of Israel should passe ouer Iordan into the land of Promise, and were to fight with the inhabitants thereof, Iosh. 3, 5. they are commaunded to sanctifie themselues, for to morrow the Lord would do wonders among [Page 1098] them. Thus doth Samuel exhort the house of Israel, to put away their strange gods, and to direct their hearts vnto the Lord, & to serue him onely, that so he might deliuer them out of the hands of the Philistins, 1 Sam. 7, 3. And to speake the truth, if we did aright consider the matter, we ought to walk in greater feare and carefulnesse in the time of warre, then in the dayes of peace. For when there is but a step betweene death and vs, when the drum foundeth, when the Cannon roareth, when ye sword deuoureth, when danger compasseth vs about on all sides, when no man can promise safety to himselfe, ought wee not to lift vp our eyes and our hearts so much the more vnto God? Seeing therefore wee are then in the greatest, most manifest, and imminent perill of our liues, the losse whereof sin will hasten vpon vs, wee ought to remaine vnder the obedience of God, and reconcile our selues vnto him before warres be enterprized. This is it which the Lord teacheth by Moses, Leuit. 26, 14, 17. If ye will not obey me, nor doe all these commandements, I will set my face against you, and ye shall fall before your enemies, and they that hate you shall reigne ouer you, and ye shall flee when none pursueth you. This reproueth such as giue themselues the greatest liberty to sinne, to vse such violence & oppression, when they should liue in the best order, and the greatest obedience. Cornelius the Captaine is commended for his religion, Acts 10, 1, 2. So is the Centurion renowned for his faith, Mat. 8, 10. They that are Captaines and soldiers must not giue themselues to all riot, as if they had a law to commit sin, and to breake al lawes of God and man without controlment. Secondly, it reprooueth such as make choise of the most loose and vngodly, to fight the Lords battels, and think Atheists, swearers, blasphemers, murtherers, whoremongers, theeues, drunkards, to bee fit soldiers to goe against Gods enemies. These are fitter instruments to fight the diuels battels, for he is the Captaine and Commander ouer this cursed crew. They are all the diuels band, and of ye forlorne hope. They are fitter to be mustered and gathered together to fight for some vsurper, thē for a lawfull Prince that may make his choise, and call whom hee will to fight his battels. These may be vsed in necessity and extremity, rather then where there is store and plenty of many others. It is noted touching Abimelech, that when he had slaine his brethren with the sword, and vsurped the dominion, he hired vaine and light fellowes (which followed him) to make himselfe strong, and to settle selfe in the kingdome, Iudg. 9.4. Thus did Ieroboam establish his seate and throne, when he rebelled against his Lord, he gathered to him [...]aine men and wicked, and by them he fortified himselfe against Rehoboam the son of Salomon, 2 Chron. 13.7. No trust & confidence can be reposed in such, who being vnfaithfull to god, can giue no comfort or assurance, they will deale otherwise towardes men, whereby commeth great losse to the Prince, and great hurt to the Commonwealth.
Lastly, it serueth to ouerthrow three sorts Vse 5 of men that yeeld not to the truth of this Doctrine. First, such as murmure and grudge at the hearing of warres, complaining of the expences and charges that are necessarie for the maintenance of them; whilst others lye in the fieldes, and aduenture their liues, they sleepe soundly and lye quietly in their beds, and yet repine & disdain to contribute any thing in so necessary & iust a cause, and are many times great hinderers and pull-backes vnto others, that would shew themselues forward in the Princes seruice. It were fit that such as are thus backeward to serue with their purse, should be constrained to be forward to serue in their person. Vnto these we may ioyne such as cry out, that it was neuer well since warre was vsed, and do preferre an vniust peace, before a iust warre. Secondly, this condemneth such as are carelesse for their owne defence & safety, but suffer the enemies to come vpon them, and make no prouision or preparation against them. This is noted to haue beene the behauiour of the men of Laish, and the cause of their destruction, that they liued carelesly one with another, and made no fortifications against their enemies, Iudg. 18, 7, 10. For the children of Dan came vnto them, being a quyet people and without mistrust; and smote them with the edge of the sword, and burnt the city with fire. Thus it is with all that liue securely, & do not stand vpon their own guard. Thus it is with such as neuer prouide against the enemies, they are soon surprized by them. Lastly, it condemneth the Maniches,Dane de haeres cap. 22. the Marcionites, the Anabaptists, the Family of loue, and such as call themselues spirituall men, wc deny the lawfulnes of battell, the vse of war, the wearing of weapon, the putting on of armor, and the handling of the sword. But do these alledge nothing for themselues? Haue they no shew of reason or colour of argument to vphold their opinion? It is a desperat cause that admitteth no defence? It is a foule fall yt cannot be couered with no fig leaues. Let vs see what their obiections are, & how we may stop their mouths by answering of them. And as all heretickes pretend Scripture, imitating their first father the diuel, Mat. 4, 6: who tempting Christ in the wildernes, alledgeth what is written: so haue these men sundry goodly glozes, garnished with the name & authority of the word of God. They alledge that Christ commandeth, Mat. 5, 39. & 26, 52. & 13, 29: If one giue vs a blow on the right cheek, we shold turn to him the left: if any would sue vs at the Law to take away our coate, we should giue him our cloak also: If hee compell vs to goe with him a Mile, wee should goe with him twaine: and thereuppon concludeth, That wee should not resist euill. He saith vnto Peter, He that striketh with the sword, shall also perish with the sword; and [Page 1099] thereupon willeth him to put vp his sword: he will not haue the tares to be pulled vp, but be let alone, and suffered to grow vntill the haruest. So the Apostle teacheth, Roman. 12, 17, 18, 19. That vengeance belongeth to the Lord, who will repay: that wee must recompence to no man euill for euill: that if it be possible, as much as in vs lyeth, we should haue peace with all men: he asketh, why we do not rather suffer wrong? why wee do not rather sustaine harme, then one brother draw another before the iudgement seates of Infidels? If then it bee not lawfull to follow suites, it is lesse lawfull to draw swords. He sheweth, that our weapons are not carnall, but our warfare spiritual: that we wrastle not against flesh & blood, but against principalities, against powers, against spirituall wickednesses that are in the high places. Adde vnto these testimonies of the New Testament, the ancient Prophesies of the Prophets, which do foretell, that in the time of the Gospel they shall breake theyr Swords into Mattocks, and their Speares into Sythes, Esay 2, 4. Micah 4, 3. Nation shall not lift vp a sword against Nation, neyther shall they learne to fight any more. These are the cheefest and choysest arguments drawne out of the new Testament, and produced out of the old; partly from the instructions of Christ, partly from the precepts of the Apostle, and partly from the Prophesies of the Prophets.
Touching the obiections alledged out of the words of Christ, when hee willeth vs to turne the left cheeke, being smitten on ye right, it is a figuratiue speech,Aug. epist. 5. ad Matellinum. as Augustine obserueth: for literally it was not obserued by Iesus Christ, nor by the Apostles, nor by the Prophets, whē they were stroken on the eare. For what if one smite vs on the left cheeke, we haue now no other left to turne vnto him? or shall wee restraine his words onely to the cheeke? His purpose is to forbid priuate reuenge, to recompence iniury with iniury, and to teach vs rather to prepare our selues to endure another wrong, then to giue like for like: but he doth not disanull the office and calling of the Magistrate, nor take away publike reuenge by him: Peter was Christs Disciple, not a publike Magistrate. Touching suffering the tares to grow, hee teacheth vs the perpetuall state of the Church, what it shall be. He speaketh not of the office of the Minister or Magistrate, [...] Mart in 2. [...] cap 2. & [...] Gen: cap. 14. but of the future condition of the Church, that it shall neuer be perfect in this life, but wee shall haue tares with the wheate, bad fish with the good, foolish virgins with the wise, and hypocrites with true beleeuers: & therefore he comforteth the godly against the troubles which they sustaine by conuersing with them. Hereunto also referre the precepts of the Apostle Paul. The Prophesies of ye Prophets touching the turning of the weapons of warre into instruments of peace and tooles of husbandry, are obiected against vs also by the Iewes that deny the comming of the true Messiah. The Prophets heereby commend the Doctrine of Christ. If we were all such as Christ chargeth vs to bee, there should be no need of the sword. Such as are true Christians, do liue soberly, righteously, and godly, for conscience sake to the commandement of Christ. At the comming of Christ in glory, wee shall see the full accomplishment thereof to our endlesse comfort. In the meane season, such as truely beleeue in Christ, do so walke, as that no warres are raised through theyr default. True it is our weapons are spirituall, but wee must vnderstand this as we are Christians. But we are not onely Christian men, but also men: not onely spirit, but also flesh: and therefore as we are men, and cloathed with flesh, neyther the Apostle, nor Christ that called the Apostles, do take away weapons from the Magistrate, Rom. 13, 4, but put a sword into his hand to take vengeance on him that doth euill. And when the Apostle saith, (Ephes. chap. 6, verse 12,) We wrestle not with flesh and blood; he speaketh not simply, but comparatiuely, as when hee sayth Christ sent him not to baptize, but to preach the Gospell, that is, chiefly and especially to publish the glad tidings of saluation, 1. Cor. 1, 17: so in this place hee meaneth, that our greatest and mightiest enemies are inuisible: wee must not thinke that our chiefest conflict is with men which are fraile and feeble. This fight is nothing at all if it bee compared with the other which is spirituall. Thus we see the obiections of the Anabaptists answered, and their doubts dissolued, who would banish away all lawfull vse of sword and weapon, contrary to infinite euidences that may be broght to iustifie the lawfulnesse of warre. God hath made many lawes touching the vndertaking, beginning, and waging of warres, but such things as are euill are wholly to be condemned, not to be ordered by Law. The Lord swore, that the Israelites shold haue war with Amalek for euer. Salomon prayeth vnto God, when his people shall go out to battel against their enemies, to heare them and their prayer and supplication, and to iudge their cause, 2. Chron. 6, 34. When any citty shall fall into idolatry, & draw away the inhabitants thereof to serue strange gods, he commandeth that they should be slaine with the edge of the sword, & all that is within it be destroyed, Deut 13, 15. When the Israelites asked counsell of GOD after the death of Ioshua, who should goe vp against the Canaanites, to fight first against them, the Lord said, Iudah shall goe vp, because I haue giuen the Land into his hand, Iudg. 1, 1, 2. It is God that teacheth our fingers to fight, and our hands to battaile, Psal. 144, 1: but God is no Lord of misrule, he teacheth nothing that is euill. They are the words of Dauid, a man after Gods owne heart, yet he saith, God had taught his hands, his fingers. Besides they are called the warres and battels of the Lord: so Dauid is oftentimes saide to haue fought the [Page 1100] battels of the Lord, 1 Samuel 17, 18, and 25, verse 28.
When many enemies armed themselues against Iehoshaphat, Iahaziel inspired by the Spirit of God, saide, Thus saith the Lord vnto you, Feare you not, neither be afraid for this great multitude, for the battell is not yours, but the Lords, 2 Chron. 20, 15. When the souldiers that were conuerted to the faith, and repented of theyr offences, enquired of Iohn what they should do, he did not bid them to lay away theyr weapons, or throw away their swords, or renounce their oathes, or forsake theyr Captaines, or giue ouer theyr places & callings of life wherein they abode, but charged them to do violence to no man, Luke 3, 14, to accuse no man falsely, & to be content with theyr wages. So the Euangelist commendeth the faithfull Centurion, and Cornelius to be a deuout man, fearing God with all his houshold. Paul vsed the helpe of a band of men, to be rescued out of the hands of the Iewes, and to bee brought safe vnto the Gouernor. For the Captaine out of the Garrison gathered a selected company of two hundred souldiers, and deliuered him from them that lay in wayte to kil him, Acts 23, 27. The Apostle noteth in the Epistle to the Hebrewes, ch. 11, 33. that the godly throgh faith subdued kingdomes, so that warre may bee an exercise of faith.
And lest any should apply this to fighting against spirituall enemies, hee addeth immediately after; They waxed valiant in battaile, and turned to flight the Armies of the aliants. By all these testimonies wee are taught to receiue this truth, that the making of warre is necessary, and to maintaine it against all the aduersaries that seeke to oppugne and contradict the same.
[Verse 18. For they trouble you with their wiles wherewith they haue beguiled you as concerning Peor.] In these words the reason is rendred, for what cause the Midianities were to be destroied, to wit, because they had a chiefe hand, and were principall doers in the seducing of the people of God, and drawing them into sin. The Moabites and Ammonites were actors in this tragedy: but the chiefe part was assigned to the Midianites. The Moabites and Ammonites came of Lot, by committing incest with his daughters, Gen. 19, 37, 38. The Midianites came of Midian, the fourth sonne of Keturah, which she bare to Abraham, Gen. 25, 2. They ought being so neerely ioyned to the people of God, to haue performed all duties of humanity and kindnesse vnto them: whereas they sought their ouerthrow, and wrought their destruction.
We heard before how the people of God were beguiled and punished: heere wee may behold those threatened and afterward destroyed, that did trouble them with theyr wyles, as concerning Peor. Before wee saw the chasticement of them that were seduced and ledde into sinne, now they are threatned that were seducers. Before we saw the iudgment that fell vpon them that followed, now we may see the iudgements that ouertooke the Captains and Ringleaders.
From hence we learne,Doctrine. The seducers & the seduced shall be punished together that the seducer and the seduced, the Ringleader, and they that are misled, the deceyuer and the deceyued, shall perish and be punished together. The Lord will punish not onely false Teachers, and such as leade the way vnto wickednesse, but theyr schollers and disciples, & such as are brought to lewdnesse and euill by them. This Moses declareth very euidently, Deut. 13, 15. If a false Prophet arise, and draw an whole City to Idolatry, Gods iudgements shall be not onely against that false Prophet, but against the City, so that not an Oxe or a Sheep should be spared, they should, perish and be destroyed together. When Gamaliel gaue counsell to take heede to themselues what they intended to do touching the Apostles, he bringeth in the examples of Theudas and Iudas, Acts 5, 36, 37, which drew away much people after them, but they perished, & all that obeyed them. The Prophet Ezekiel denounceth, That if the watchman seeing the sword comming, did not giue the people warning, nor admonish them of their wicked waies, the wicked should die in their sinnes, but their blood should be required at the watchmans hands. We see this confirmed vnto vs, euen from the beginning, when the diuell abusing the tongue and body of the serpent, had drawne our first parents into sinne, the diuell was the principall author of this apostacy and falling from God; the serpent was the instrument: the woman did hearken to the diuell, and was before her husband in the transgression, Adam followed the counsell of his wife, and yeelded to sinne against God, through her perswasion. The diuell was a seducer, Adam was seduced, Enah was both a seducer, and seduced; Gen. 3, 1, 2, 3, for she was seduced by the diuell, and a seducer of her husband, deceiuing, and being deceiued: so that when God called them to an acount, and brought them before the barre of his iudgement seate, he punished not onely the diuel & the serpent, that were the authors, but also Adam and his wife that were the followers. Heereunto commeth the saying of our Sauiour, Mat. 15, 14. Let them alone, they be the blinde leaders of the blinde: and if the blinde leade the blinde, both shall fall into the ditch: not onely the leader, but he likewise that is blindly led. The Lord Iesus reproueth the Church of Thyatira, that they suffered a wretched woman which called her selfe a Prophetesse, and threatneth to punish not onely her, Reuel. 2, 12, but those yt were her disciples, with great afflictions. And afterward in the same booke, they that receiued the marke of the beast, are put out of the booke of life, as well as the beast.
This truth will be more manifest vnto vs, if Reason 1 [Page 1101] we marke the reasons. [...]or first, such as are misled and moued to heresie and wickednes in life o [...] doctrine, in faith or manners, in opinion or practise, are culpable of the same sins and abhominations, and therfore right [...]ously to be pu [...]ished and condemned with such as are the leaders and perswaders vnto the same. The Lord himselfe rendreth the reason why those that were seduced, should bee destroyed, because they had forsaken his waies and commandements, Deut. 1, [...], They then that are seduced, that are t [...]ed from the Lord, that are thrust out of the right way wherein they should walke, and commit abhominations against him, as well as the seducers, are culpable of the same sinnes together, and therefore shall partake of the same punishment.
Reason 2 Secondly, what is the reason that men are seduced? Is it not theyr owne sinne and ignorance? They are wilfully blinde, they are not careful to learne and stand in the truth as they ought. The Prophet Hosea speaking of false Prophets, and of the people misled by them, saith; That they shall all full, the people by day, & the Prophet by night with them, Hosea 4.5. This is it which the Apostle vrgeth, 2 Thess. 2 10, 11. Because they receiued not the loue of the truth, that they might be saued, therefore God shall send them strong delusions, that they should beleeue lies, that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse.
Vse 1 Now let vs come to the vses of this Doctrine. First, from hence we are to conclude, that pretences or excuses shall not beare out the followers and fellowes of wicked seducers and lewd leaders from God & his truth, but they shall beare theyr sinnes and punishments themselues. We see how ready many are to answer for themselues. A lasse! we are poore simple men, we haue no learning, wee know not the letters: wee are not able to try whether the Doctrine bee good or bad, true or false, right or wrong: we hope God will hold vs excused, and not lay it to our charge. These couerings to hide our shame, as so many figge-leaues, shall be pulled from vs, and fall to the earth, as weake and vnable to vphold themselues. What did the vaine coloured shewes auaile Adam and Eue, feeding themselues with vaine hopes, Gen. 3, 12, 13, and excusing themselues with fayre pretences? Adam saide, The woman whom thou gauest to be with me, deceiued mee, and I did ea [...]e. The woman saide, The Serpent beguiled me, and I did eate. The Serpent might haue said, the diuell entred into me, preuailed ouer mee, and abused me to be his instrument. Heere are many delayes and deuices, the man excuseth himselfe by the woman, the woman by the serpent, the serpent by the diuell: but God cannot be mocked, he will not be deluded, and therefore none of them escaped, all of them [...]re punished, as they were willingly and wittingly deceiued. For the diuell had his iudgement, the serpent had his iudgement, the man and the woman had also their iudgment. Let this be assu [...]ed to the consciences or all of vs, that seeing God hath created vs, and giuen vs our being to serue him, albeit we be redu [...]ed by others, it shall not profit vs, o [...] deliuer v [...] from iudgement. Ignorance shall excuse no man, it is the fountaine of all sinne, it is the cause of all punishments, Hos. 4, 1. Mar. 12, 24. it is not enough for vs to say, we are no seducers and deceiuers of others: because if we be seduced and deceiued by others, wee are partakers of their sinne, and shal bea [...]e our iust condemnation.
Secondly, seeing the poore seduced people Vse 2 shall not escape, no more the the chiefe Ringleaders and heads of the conspiracy against God, it is our duty to search narrowly and view diligently that which is brought and taught vnto vs: we must beware of seducers and Captaines that leade to lewdnesse of life, or corruption of doctrine. It behoueth vs to shew such loue to God and his truth, as to withstand such as goe about to infect vs, to shame them, to bewray them, to reprooue them, to conuince them, and to take heed that we be not drawne away with them, eyther by their flattery, or by their authority. Hence cō meth the exhortation of Christ; Beware of false Prophets which come to you in Sheepes cloathing, but inwardly they are rauening wolues: yee shall know them by their fruites, Math. chap. 7. verse 15. By these the LORD our GOD tryeth vs, whether we loue him with al our harts & with all our soules. He chargeth his people to seeke carefully, to search earnestly,Deut. 13, 14. and to enquire diligently if there bee any such wickednesse. There is no loue to God, where his truth is not professed, followed, and maintayned. The Apostle Iohn chargeth those to whom he wrote, Not to beleeue euery spirit, but to try the spirits whether they be of God or not; for many false Prophets are gone into the world, 1, Iohn 4, 1. But where is this ability to bee found? And where shall we meete with those that are able to discerne of spirits? Looke vppon the greatest part of our congregations, and behold they are not able to make any tryall of truth from errour. They are fit to entertaine any doctrine: They know no difference betweene the mists of Popery, and the light of the Gospel: They embrace this Religion, because it is established by authority, defended by the Law, professed by the Prince, countenanced by the Magistrate, embraced by the multitude, freed from trouble, & controlled by none. But aske them a reason of the hope that is in them, and call them to an account, of the faith which they hold? Aske them what they beleeue, and how they thinke to be saued, they are taken speechlesse and not able to giue any reasonable answer. And how can it bee otherwise in many places, where such as should bee eyes to others, are blinde themselues? a naked ministery hath made a naked people: an ignorant ministery hath [Page 1102] made an ignorant people; a simple Teacher hath made a sottish hearer. For as Moses saw that the people were naked, Because Aaron had made them naked, Exod. 32, 25 vnto their shame among their enemies: so wee see the people without knowledge and vnderstanding, because the Watchmen are blinde, the Embassadors are dumbe, the Shepheards are simple, the Teachers are not able to instruct themselues. The meanes to bring vs to this spirituall iudgment to try the spirits,Rules to be obserued to enable vs to try the spirits. are to obserue these few rules and directions following. First, we must haue the word of God to dwell plentifully in vs, we must reade and search the Scriptures, as Christ commanded, Iohn 5, 39 and the men of Berea practised, Acts 17. They examined the Doctrine of the Apostles by the touchstone of the Prophets, and are commended for it by the Spirit of God. We must not take euery thing that is deliuered, but search and try the things that are deliuered.
Secondly, we must continue constant in the things which wee haue learned thence. Thus the Apostle exhorteth Timothy, who had beene brought vp in the Scriptures of a childe. To perseuere in the things which hee had learned and was perswaded of, knowing of whom he had learned them, 2 Tim. 3, 14.
Thirdly, we are to auoyd those places and persons where abhominations are set vp and maintained, lest ioyning and partaking with them in their sinnes, wee be also companions with them in punishments. Thus doth the Apostle teach vs to giue a farewell to those places, I heard a voice from heauen say, Goe out of her my people, that yee be not partakers of her sins, and that ye receiue not of her plagues, Reuel. 18, verse 4.
Fourthly, we are to magnifie the Ministery of the word, where it is planted and established, we are diligently to attend vnto it, and to heare it with all patience and reuerence, to encrease in vs both knowledge and obedience, to worke in vs faith & a sound beleefe, to bring vs to a true sight of our sinnes, and to an vnfeigned repentance from dead works. If these rules be carefully and wisely obserued, we shall bee made able to try all things that we heare; to refuse the euill, and to hold fast that which is good.
Lastly, we may from hence conclude the Ʋse 3 wofull condition of all seducers, that seduce and deceiue the simple people, they are sure to perish and to be destroyed. It is a greeuous sinne not to embrace the truth of God, but to erre from the wayes of saluation; but it is more greeuous to draw away others, and to plunge them into the pit of destruction. They are accursed in the law, which make the blinde to go out of the way, and all the people were to say, Amen. Deut. 27, 18. If we see a poore blinde man wandring hither and thither for want of a guide, and groping to finde his way, if wee lay stones or stumbling blocks before his feere to supplant him, and cause him to fall downe, all men are ready to condemne it of rigor and cruelty. The very heathen, which neyther know the Law; nor vnderstand the Gospel, could say,Cicer. li. 1. offic. that whosoeuer sheweth not the way to a trauailer and wayfaring man, when he seeth him out of the right way, is without all pitty and compassion; as if one should refuse to suffer his neighbour to light his Candle (that is gone out) at his Candle that burneth. But if a man should leade his brother beeing in a strange and vnknowne Countrey quite and cleane out of the way, & direct him of purpose into places of danger, and thereby as it were blow out his Candle that burneth bright, all men would haue accounted him a monster, and vnworthy to liue vpon the earth. If our brother want our helpe or counsell, we are bound to do all good vnto him; and it is a note of cruelty, to shutte our mouthes or hands when they should bee opened; as wee see in the examples of the Priest and Leuite, Luk. 10, 31, 32, that saw a certaine man robbed of his money, spoyled of his rayment, and wounded of his body, yet departed from him, and passed by on the other side, leauing him halfe dead. But when we are so farre from releeuing them in theyr wants, and comforting them in theyr distresses, and helping them with our counsell, that we seduce them our selues, or boulster them vp in their sinnes, or draw them into wickednesse; we shall draw vpon our selues the heauy iudgements of God, in the day of his visitation. For if they shall not escape that are ledde out of the way, and follow the direction of false and lying seducers; of greater iudgment and sorer punishment shall they bee worthy, that lay snares to catch others, and draw them vnto destruction. In the Prophesies of Ieremy, we see Pashur the sonne of Immer the Priest threatned, Ier. 20, 6. that because he had preached lies, hee and all that belonged vnto him should dye in captiuity. And in another place the Lord denounceth his iudgements to come vpon the Prophets which haue sweet toongs,Ier. 23.31. seducing the people with pleasing lies. Herevnto wee may referre all ignorant Ministers, which are vtterly disabled for ye performance of their duty in teaching the people; they haue the place, but want the gifts, 1 Tim. 3, 2, they haue the calling, but want the ability:2 Tim. 2.2. they fill vp the roomes of workmen, but are not able to do the worke. These commit an heynous sin, not onely destroying their owne foules, but bringing the people to destruction. For through their ignorance and insufficiency, they cast away their owne soules, & the soules of other men. The wise man teacheth, Prou. 29, 18, that where there is no vision, there the people decay. Wherefore to conclude, let all faithfull Ministers of God, with care & conscience, be stirred vp to deliuer that Embassage, which they haue receiued from God, not as men pleasers, but as the seruants of Christ. And let all the people know, that it becommeth [Page 1103] them, with al patience and reuerence to receiue the word of exhortation, which God hath sanctified as the meanes to worke in thē, faith and obedience. It shall excuse no man in the day of the Lord, to say, I would haue hearkened to the truth, but I was deceyued: I would haue walked in the right way, but alasse! I was seduced. These are olde Adams figge-leaues which will not serue to couer our shame, and to hide our nakednesse; wee must seeke after the truth, and learne to discerne of it from errour. If we be content to liue in ignorance, and voluntarily submit our selues to be led, or rather misled, by blinde guides, that can neyther informe themselues nor vs in the wayes of the Lord: if we wilfully shut our eyes because we will not see; our ignorance is without excuse, and for want of knowledge wee shall certainly bee destroyed.
Let vs all walke in the right way, and make streight steps vnto our feete, Heb. 12, 13, that God may be glorified, our soules saued, & we entirely preserued in the truth, through Iesus Christ: to whom bee praise and glory in the Church for euer, Amen.
FINIS.
A Commentary vpon the Fourth Booke of Moses, called NVMBERS. Generall Obseruations out of the whole Booke, by way of Preface or Introduction.
BEfore wee come to the Exposition of this Booke of Moses, and to the handling of the particular points contained therein; it may not be thought vnprofitable or vnnecessary to prefixe somewhat by way of a Preface, that our mindes may bee enlightned, and our hearts prepared, and our iudgements setled, for the better conceyuing and receiuing of that which followeth. Now as in the Booke of Genesis, Moses hath deliuered the creation of the world, together with the originall and first beginning of the church, laying (as it were) an happy foundation as wel of the one, as of the other; and in Exodus hath handled the publishing and promulgation of the Law, together With the miserable thraldome and bondage of the people of God in Egypt: and in Leuiticus, hath particularly expressed the sacrifices and oblations, as Types of the sacrifice and oblation of Christ the promised Messiah, together with the inauguration of Aaron and his sonnes, and the consecration of the Tribe of Leui: so, in this Booke of Numbers, that in order followeth after the other, Moses declareth the performāce of Gods promise touching the multiplying of their seede, together with the myraculous gouernment of that people, wandering vp and down, and iourneying heere and there, without any setled estate, more then 38. yeares in the Wildernesse.
When Moses was to bee gathered vnto his Fathers,Deut. 32, 49 50. and to go the way of all flesh, GOD commanded him to go vp vnto the Mount Nebo, which is in the land of Moab; and from thence to behold as it were in a moment, the Land of Canaan, and the seuerall parts of it. In like maner, if wee from this place, as from an high Mountaine, and as it were, looking from the vpper ground, shall take a view of the parts & proportion of this booke, we shall throughly vnderstand, what is the purpose and purport of it, and what are the ends for which it was committed and commended vnto vs. Wherefore for our better and more orderly proceeding heerein, let vs generally obserue and consider these particular points. First, we will speake of the Author of this booke; secondly, of the inscription or Title thereof; thirdly, of the ends and vses; and last of all, of the seuerall parts and diuision of it.
The Author (for that is the first branch) is double, either principall, or instrumentall. The cheefe author of this booke is God. For who is the inditer of the Scripture but he? or from what spirit can it proceede but from his? The Prophets alwayes begin their preaching and prophesying with this note,Esay 1, 10. Hab. 1, 1. & 2, 1. Thus sayeth the Lord: Heare ye the word of the Lord: the vision of Isaiah; the burthen which Habakkuk did see. Thus the Apostles shew their calling frō God,Rom. 1. ver. 1 Galat. 1, 1. Reuel 1, 1. Paul a Seruant of Iesus Christ, called to bee an Apostle, not of men, neyther by man, but by Iesus Christ. The Reuelation of Iesus Christ, shewed to his seruant Iohn. Thus Zachary in his song teacheth, thatLuke 1, 70. God spake by the mouth of his holy Prophets which were since the world began. To this accordeth the saying of Peter, 2 Pet. 1, 20.21 No prophesie of the Scripture is of priuat motion: for it came not in old time by the will of man; but holy men of God spake as they were mooued by the holy Ghost. And the Apostle affirmeth,2 Tim. 3, 16. That the vvhole Scripture is giuen by inspiration of God. Al which [Page 2] serue to teach vs, that the words of all the holy Prophets, are to bee receiued and embraced as the words of God: but the doctrine handled in this booke, is a part of the word of one of the most ancient, most holy, most excellent, and most diuine Prophets; and therefore consequently, the doings heere registred, and the doctrines heere deliuered, are to be holden as a portion of the vndoubted word of God. So then, as Christ spake to his Disciples,Math. 10, 20 It is not you that speake, but the spirit of your Father which speaketh in you: so may we truly say, it is not Moses that speaketh heere, but the Spirit of God that spake in him, and wrote by him; in which respect it may iustly be affirmed, He that heareth him, heareth God: and he that despiseth him that is the writer, dispiseth God that is the inditer.
And as the Author of this Booke appeareth to be the Lord himself, by an argument drawn from the generall to the speciall: so the authority of it will euidently appeare, and easily bee demonstrated out of sundry particular places and circumstances out of the booke it selfe. Such is the full consent and sweete agreement betweene the old and new Testament, that one of them serueth to confirme, ratifie, and establish the other. Hence it is, that Christ Iesus himselfe, and his Apostles writing by his spirit, do alledge sundry examples, produce sundry testimonies, proue sundry doctrines, and disproue sundry errors, as by an authenticke witnesse taken from this book of Moses, which now we haue vndertaken to expound. Moses the man of God, reciteth and reckoneth vp in sundry placesNumb. 20, 21. & 25. compared with 1. Cor. 10, 1, 2, 3, 4, 5, 6, 7, &c. of this Booke; on the one side the great mercies of God to his people; that he gaue them, and they did eate Manna, that is, bread from heauen; and dranke water out of the rocke: and on the other side, their wretched vnthankfulnesse toward him; they lusted after flesh, they murmured against him, they committed fornication, and perished manie thousands of them. The truth of these thinges is confirmed by the Apostle Paul, 1. Cor. 10. testifying, that they did all eate the same spir [...]tuall meat, and all dranke the same spiritual drinke, drinking of the rocke that followed them: and thereupon alluding vnto the history, he saith;Num. 21, 6, 8 compa [...]d with 1 Corin. 10. Iohn 3 Let not vs commit fornication, as some of them committed fornication, and fell in one day three and twenty thousand. Againe, we reade heere, how [...]od brought among them in the wildernesse fiery Serpents Numb. 12, 6, 7 compared with Hebr. 3, 2, 5. that destroyed them, but vpon their repentance and humiliation, hee was reconciled, & commanded Moses to make the resemblance and representation of those fierie Serpents, and set it vpon a pole, that so many as were bitten, m ght looke vpon it, and liue: The truth of these appeareth both by the testimony of Paul, 1 Cor. 10, 9. Neither let vs tempt Christ, as some of them tempted him, and were destroyed by Serpents: & by the words of Christ himselfe, Iohn 3, 14, 15. As Moses lift vp the Serpent in the wildernesse, so must the Son of man be life vp; that whosoeuer beleeueth in him should not perish, but haue eternall life. Moses in the 12 chap. saith;Num. 11, 29. compard with Iames 4, 5. If there be a Prophet of the Lord among you, I will be knowne to him by Dreame or vision: my seruant Moses is not so, who is faithfull in all his house. Heereunto the Apostle to the Hebrues alludeth; Consider Christ Iesus the high Priest of our profession, who was faithfull to him that hath appointed him, euen as Moses was in all his house. Moreouer, in the former chap. when Ioshua saw the two Elders in the hoste to prophesie,Iunius in paralel. hee feared that Moses his reputation and authority would be diminished, & therefore ran to him in haste that hee should forbid them: but Moses saide vnto him; Enuiest thou for my sake? Heereunto the Apostle Iames alludeth; Think ye that the Scripture saith in vain, Doth that spirite which dwelleth in vs lust vnto enuy? Lastly, to omit sundry Testimonies that might be produced,Numb 24, 14. and 31, 16. compard with 2 Peter. 2, 15. Iude 12. Reu. 2, 14. and are remembred by others, we haue at large laide before our eyes the example of Balaam, hired to curse the people of God,Iohn 5, 34, 36. who gaped after gaine and promotion, and gaue mischeiuous counsell to the Moabites and Midianites to worke their death and destruction. This truth is confirmed by sundry the Apostles, Peter, Iude, and Iohn, in the new Testament; who mentioning this history, declare both that bee loued the wages of vnrighteousnes, and laid a stumbling-blocke before the children of Israel to intrap them, & was reprooued for his iniquity by his Asse, Who spake with mans voice, and forbad the foolishnesse of the Prophet. These things being duly weighed, and throughly considered, do sufficientlie teach vs, who is the author of this Booke; not man, but God: and that the authority of it, is diuine, and not humane. Now let vs see what vse may be gathered from hence, and how it may be profitably applyed to our instruction.
Seeing the Author of this Booke, and so of Ʋse 1 the rest of holy scripture, is not man, or Angel, or any creature, but the Lord of heauen and earth, we learne, that they want not, nor stand in neede of the confirmation and approbation of the Church, or of men, seeing they are approued vnto vs by a greater authority, and as it were, warranted vnto our consciences from on higher Court, where God himselfe sitteth present and president of the same. So then, as Christ our Sauiour speaketh, p I receiue not the record of man, but I haue a greater witnesse then the witnesse of Iohn▪ We may truly say the same of his word; we haue a better ground to stand vpon, and a fairer warrant then the testimonie of the Church to beare record of the dignitie and authority of the word. Hence it is, that he saith in the same place, The works which the Father hath giuen me to fin sh, do beare witnes of me that the Father sent me: and the Father himselfe which hath sent me, beareth witnes of me. This serueth to conuince the Church of Rome of the spirit of errour; which teacheth, that the scripture receiueth authority and credite from the Church: insomuch, that some of them are [Page 3] not ashamed to auouch,Eckius. in Euchirid. de autho. Eccl. That the authoritie of the Church is greater then of the Scripture: and others feare not to blaspheme,Hermannus. that they should haue no more authority in regard of vs then Aesops Fables, except the authority of the Church did procure it. And as they are bold to maintaine, that the Church is aboue the Scripture,Bellar. de verbo dei. li. 4. cap. 12. so they teach, that the Scriptures are not in themselues necessary, neyther were written to be a rule of our Faith. Thus they fall from one heresie into another, & proceed from worse to worse, as euill men doe. But the assurance of our Faith touching the Scriptures is not builded on the Churches authority, but vppon the illumination of Gods spirit, shining euidently in the Scriptures thē selues. The holy Ghost openeth the eyes of those that are his, that they know & discerne his voice from all others. For, as the Sun is not seene by any ligh [...] but his owne; so we iudge of the truth and all false Doctrines by the Scriptures. How do we discerne sweet from sowre but by it owne taste? And how can wee better discerne the rellish of the ScripturePsal. 19, 10. Which is sw [...]eter then the Hony and the Hony-combe to the taste, then by the goodnes and excellency of it selfe? True it is, wee doe not reiect and refuse contemne or condemne the testimony & authority of the true church, as the Papists slander vs:What the office and authority of the Church is. but wee confesse these points of the Church. First, it is as the keeper of the rolles and records, to preserue them, not to authorize them. He that is custos rotulorum doth not giue authority to the writings, but hath them of trust committed vnto him.
Secondly, it is as a touchstone to distinguish them from bastard & counterfeit Scriptures, not to make that Scripture which is no Scripture. The touchstone of the Gold-smith doth not make gold, but discerneth and distinguisheth gold from other mettall, what is base, and what is rich stuffe: so doeth the Church.
Thirdly, it is as the voice of a Chrisost. hom 1. in Epist. ad Tit. crier, to preach, and publish, and promulgate, and teach the truth, as a cryer pronounceth and proclaimeth the Edicts and Decrees of his Prince, but cannot adde to them, nor take from them, nor authorize them, nor any way alter & change them.
Fourthly, it is as an Interpreter and expounder to expound and interpret them according to the Scriptures. As the man of Law deliuereth the sense of the Law, but doeth not make it to bee Law. These are holy and honourable seruices of the Church, and these wee willingly acknowledge to belong vnto it. But that the Scriptures should receiue credite from it, or bee of no authority without it, we cannot admit or acknowledge. For they are cleere, perfect, firme, and worthy of all respect and reuerence without the testimony of the Church for the Authors sake. The Apostle saith,1 Ioh, 5, 6, 9: It is the Spirit that beareth witnesse, for that Spirit is truth: and afterwarde, If wee receiue the witnesse of men, the witnesse of God is greater. Thus then wee see, that the chiefe cause why wee beleeue that the Scriptures were deliuered from Heauen, is not the witnesse of the Church, nor the authoritie of man, but because the Spirit speaketh euidently in them; so that we can no more doubte of the truth of them, though the Church should hold her peace, then if we heard God openly speaking vnto vs frō the highest heauens. Let vs therefore detest the wickednesse and blasphemy of such as say, the authority of Gods worde dependeth of the testimony of man, which were to preferre man before God, to make all his promises hang vppon the vncertaine credite of man, and to make the hand-maid take place before the Lady and Mistris; which were a presumption and saucinesse not to be endured.
Secondly, we learne from hence, who is the Ʋse 2 best Interpreter of the Scriptures, and who is the sole and soueraigne Iudge thereof, namely, God himselfe, who is the author and inspirer of them. For as the authority of them dependeth not vppon the Church, so the interpretation of them dependeth not vppon the will and pleasure of man, according to the saying of the Apostle,2 Pet. 1 No prophesie of the Scripture is of any priuate interpretation. Euery man is the expositor of his owne worke: euery Law-giuer knoweth best the meaning of his owne Law:1 Cor. 2 For what man knoweth the things of a man, saue the spirit of a man, which is in him? Euen so the things of God knoweth no man but the spirit of God: for God hath reuealed them vnto vs by his Spirit, for the Spirit searcheth all things, yea, the deepe things of God. Our aduersaries teach, that the Church is the supreame Iudge of the Scriptures, and hath absolute authority to expound the same, and by the Church they vnderstand the rabble of Priests, and Iesuites, and Cardinals, and Councels, and by them all at last the Pope, whoe holds the Oracles of God shut vp in his brest, whose iudgement also they hold to bee infallible, so that he cannot erre. Thus they will haue Scriptures, Fathers, Councels, and the Church it selfe passe vnder the sentence of his Consistory. ThusReason why the [...] pists refu [...] the Scrip [...] to be Iud [...] all contro [...] sies. they do, partly because they know and their hearts condemne them, that the greatest number of the causes & controuersies debated between them and vs, haue no foundation of the Scriptures to leane vpon, and therefore must of necessity stagger & fall downe,Andrad thod. expli [...] vnlesse they bee supported by traditions: and partly because they woulde make themselues Iudges in their owne cause, which notwithstanding is against all Law of God and man. For they disable the Scriptures from being the rule of our faith, and cast them downe from the chaire of honour, in which they were seated by the author of them; and cast all power vpon the Church, and then they define the Bristo [...] 12. in ma [...] Catholike Church to bee the Romane [Page 4] Church, Rhem. annot. in Rom. 1, 8. and make the Catholike and Romane faith all one: who seeth not heereby and smileth not at it, that seeing the Church is made the rule of faith, and their Romane Church the true catholike Church of Christ, that they meane to stand to no iudgment but their own, and bee iudged by no other Iudge but themselues, and to receiue nothing for trueth but their owne opinions? Indeed, we cannot deny but they cast many shaddowes to blinde our eyes▪ and pretend at euery word the Catholike Church; but they meane nothing thereby but the Popes determination, which verifieth in them the common Prouerbe, Aske my fellow, if I bee a theefe. Thus they are made Iudges that are parties, and partially referre all thinges vnto the tribunall of their owne iudgement. Wee teach and affirme that the Holy Ghost and the Scripture it selfe haue chiefe authority to interprete the Scriptures; the Scriptures must expound the Scriptures, and out of themselues the meaning of them must be taken. Our Sauiour teachethIohn 5, 47. that they which beleeue not Moses writings, will not beleeue him. The Apostle teacheth,Ephes. 2, 20: Wee are all built vpon the foundation of the Prophets and Apostles, Christ himselfe beeing the Head-corner-stone, in whom all the building is coupled together by the Spirite: 2 Tim: 3, 15: and that the Scriptures are able to make vs wise vnto saluation. Thus it is saide,Nehe. 8, 8: that the Leuites read distinctly the Lawe to the people, and gaue the sense, and caused them to vnderstand it by the Scripture it selfe. Thus did the men of Berea reade the Scriptures,Acts 17, 11. and by them tried the Apostles doctrine whether those things were so or not. So then we conclude, that the iudgement of all men is vncertaine and doubtful, that resteth vpon their sole authority, and that the Scriptures are to bee expounded by the same Spirit whereby they were written for heereby onely we can know assuredly the vndoubted meaning of them, and from hence we can appeale to no superior iudge.
Ʋse 3 Thirdly from this consideration of the Author of the Scriptures we haue a direction to the Minister what he must preach vnto the people; not the inuentions of his owne braine▪ not the conceits of his owne wit, not the excellency of wordes▪ not the entising speech of mans wisedome,1 Cor: 2, 14: which Paul disclaimeth and disalloweth in his owne practise: but he must come in the plaine eu dence of the Spirit and of power▪ that the knowledge of God may be furthered, and the conscience informed in the wayes of godlinesse. He must deliuer nothing to the people, but the pure and precious word of God; hee must content himselfe with the simplicity thereof, and bee able by the scriptures to warrant the doctrine that he deliuereth, so that hee may truely say with the Prophets, Thus saith the Lord. Thus doth the Apostle ground his doctrine as vpon a sure and certaine foundation,1 Cor. 11, 23 1 Corinth. 11, 23. I haue receiued from th Lorde, that which I also haue deliuered vn [...]o you. This doth the Apostle Peter require at his hands, 1 Pet. 4.1 Pet. 4, 11: If any man speake, let him speake as the words of GOD. VVee see therefore what must be the matter and subiect of our Sermons, and from whence as from a plentiful store-house we must furnish our selues, not from Fathers, or Councels, or Doctors of the Church, much lesse from Poets, Philosophers, Orators, Historiographers, to paint our exhortations with the flourishing colours of humane learning, which may for a season tickle the eare, and delight the outwarde man, but can carry no weight to the Conscience, nor transforme the inward man into the obedience of the will of God. Such as seeke to please men that haue itching eares, doe beate the aire, and labour in vaine, neither must they thinke to winne a sou [...]e thereby to the knowledge of the Gospell. This doth the Prophet Ieremy set downe, chap. 23.Iere: 23, 22 If they had stood in my counsell, and had declared my words to my people, then they should haue turned them from their euill waies, and from the wickednesse of their inuentions. Heere then we haue a direction what to do, and in what manner to furnish our selues to the worke of the ministery: wee must bee as good Stewards set ouer the Lords house to feede the family with bread, not with wine: with wholesome food, not with chaffe, that wee may discharge our duties with comfort, and the people bee builded vppe in knowledge and obedience.
Lastly, seeing God onely is the Author Ʋse 4 of the whole Scripture, and of euery particular booke and branch contained therein, which are the rule of our life, and the foundation of our faith; it belongeth as a speciall duty to the people of GOD, to reade them, to receiue them, to study them, to reuerence them, to obey and keepe the doctrines deliuered in them, forasmuch as they proceede from such an Author. Wee learne to put a difference betweene the speeches of person and person, and wee vse to giue better audience and greater reuerence vnto the word of a Prince then to others, wee will not lose a worde willingly that commeth from his mouth: and according to the Maiestie of the person so is our respect, and so wee attend vnto him. If one shoulde contemne a Prince, and not regard him speaking vnto him, hee would bee iudged worthy of death, or of some sharpe and seuere punishment. Euery worde of God is the word of a great person▪ and euery part and parcell of it is the Decree of a King, nay of the King of Kinges, to whom all Kinges and Princes are subiect, and must rise vppe from their Throne when they appeare before him whose Throne is the Heauen; and though they bee Lordes of the Earth, they must resigne their Crowne vnto him that hath the [Page 5] earth for his footestoole: and therefore, the greatest regard and respect must be giuen vnto it. ForHeb. 2, 2, 3. (as the Apostle teacheth, Hebr. 2, 2, 3.) If the word spoken by Angelles was stedfast, and euery transgression and disobedience receyued a iust recompence of reward, how shall wee escape if we neglect so great saluation, which at the first began to be preached by the Lorde, and afterward was confirmed vnto vs by them that heard him? Woe vnto them therefore, that reiect the food of their soules, and surfet of this heauenly Manna, and do not hunger and thirst after the sincere milke of the word that they may grow thereby. Neither let any obiect, Obiection. If God did speake, we would heare: and if he did call, wee would answere: if hee did threaten, wee would feare: and if hee did teach, we would obey: but so long as all proceedeth from man as sinfull as our selues, wee cannot be so affected.
Answere. This was the Obiection of the Reprobate rich man in the Gospell; who albeit his Brethren had Moses and the Prophets, yet hee would haue Lazarus sent from the dead vnto his Fathers house, to testifie vnto them,Luke 16, 28, 29, 30, 31, Lest they should come into that place of torment. But what was ye answer of Abraham? If they heare not Moses and the Prophets, neyther will they be perswaded to amend their liues, though one arise from the dead againe. If we reason on this manner with the rich man, and put on his affection, let vs also take heede, lest wee haue that recompence of reward that the rich man had. He supposed that extraordinary meanes would worke extraordinarie effects, and vndoubtedly procure the conuersion of those to whom they were sent; but therein hee was vtterly deceyued: and if wee were not Fooles, and blinde, we would not follow so foule and fearefull an example.
Wherefore, to informe our iudgement aright, and reforme our affection, we are to obserue two points: first, we must acknowledge that it is Gods mercy to speake vnto vs by men like vnto our selues, and subiect vnto the same infirmities and passions that we are, who applyeth himselfe to our weakenesse, and respecteth our capacity, who are not able to abide his presence, who is so glorious in holynesse, fearefull in praises, doing wonders. We see this in the Israelites at the deliuerie of the Law, when the voice of God sounded in theyr eares, they ran away and could not abide it; they feared to be consumed at once, & cryed out vnto Moses, Exod. 20, 19 Talk [...] thou with vs, and wee will heare: but let not God talke with vs lest wee dye. When the Lord reuealed a part of his glory, sitting vpon an high throne, the angels couered their faces, & were not able to abide the beauty & brightnes of his maiesty, the lintels of the doore cheeks moued, the house was filled with smoke, & the Prophet himselfe said,Esay 6, 5. Woe is me, for I am vndone, because I am a man of polluted lippes, and I dwell in the middest of a people of polluted Lippes: for mine eyes haue seene the King, the Lord of hostes. In like manner, if God should appeare vnto vs, and vtter his voice from heauen, we should feare, and quake and fall downe as dead men, and cry out with great astonishment; Alas we shall dye, beecause we haue seene and heard the Lorde; as many of the Fathers did: then we would make request to haue the Ministers of the worde speake vnto vs, whom now we despise, and whose word wee contemne as base and contemptible. It is therefore to bee accounted and receyued as a notable token of his great mercy toward vs, that he sendeth vs to school to learne of our Brethren, to whom wee may freely and familiarly resort for counsell in our doubtes, for comfort in our afflictions, for knowledge in our ignorance, for instruction in godlinesse, and for resolution in all our wants. Secondly, we must labour to perswade our owne hearts, that it is his word which we heare, and his Ministers that speake vnto vs; and that it is our duty to heare them as the Lord himselfe, whose Messengers they are, whose calling is from him, and whose mouths he hath opened to speak his word with boldnesse as it ought to be spoken. Let vs craue this mercy at Gods hands to resolue vs of this point, and to settle our consciences in the, full assurance of it: This will be a forcible means to make vs heare it, and regarde it, as Gods owne ordinance ought to bee heard and regarded. And vntill wee haue learned this Lesson, we can neuer reuerence the preaching of the worde as is required of vs, either for the aduancement of Gods glory, or the comfort of our owne soules.
Let vs therefore perswade our selues of this, and set it downe as a principle and firme conclusion; that as the words of the Prophets and Apostles are of great authority, euen the word of the eternall God, most vndoubtedly to bee receyued▪ and most assuredly to bee beleeued: so likewise the words of all Gods true and faithfull Ministers, truely expounding, and faithfully giuing vnto vs the naturall sense and meaning of the Scriptures, and gathering sound doctrine out of them for the instruction and edification of the people of God▪ & grounding all they teach on the sure foundation of the Prophets and Apostles; the words. I say, of Gods Ministers in these dayes are no lesse to be esteemed and acknowledged ye word of God himself▪ then if Esay or Ieremy, thē if Paul or Peter, or any of the rest did write or speak vnto vs. For the Scripture standeth not in words, letters, or syllables, but in ye sense & vnderstanding. So long then as the Minister vttereth not the conceits of his own brain, nor deliuereth the traditions and precepts of men, but holdeth himself to the doctrine of ye Scripture, which is the touchstone to try truth from falshood, & to descern the word of God from the word of man, hee is no otherwise to bee heard, and the Gospell no otherwise to be receiued from his mouth, then if some Prophet [Page 6] of God, or Apostle of Christ were among vs. For, wee must not haue the Faith of our glorious Lord Iesus Christ in respect of persons: but when the same faith, the same truth, the same word is preached, both by the former Prophets and Apostles, and by the ordinary Ministers of the Church of the times wherein wee liue, if it should bee receiued when it is published by them, and reiected when it is deliuered by these,Iames 2, 1. wee should haue the faith of Christ in respect of persons; which is forbidden & condemned by the Apostle. Hence it is, that our Sauiour speaketh to his Apostles,Math. 10, 20 Luke 10, 16. It is not you that speak, but the spirit of your Father that speaketh within you. And to the 70. Disciples, and in them to all his true Ministers to the end of the world; He that heareth you, heareth me: and he that despiseth you, despiseth mee: and he that despiseth me, desp seth him that sent me. For this cause the Thessalonians practising this point, are commended by the Apostle, that they esteemed and receiued the doctrine deliuered vnto them,1 Thes. 2, 13. Rom. 1, 16. Not as the word of men, but as it is indeed the word of God, which is the power of God to saluation, to euery one that beleeueth. They are the Embassadors of God, sent out of him to call vs to repentance; and therefore their word, or rather the word of GOD spoken by their mouth, is to be heard with reuerence, marked with diligence, and practised with obedience.
The writer of this book was Moses.Thus much touching the chiefe and principall Author of this booke, as of the other Scriptures, to wit, God: nowe followeth the lesse principall, or instrumentall; namely, Moses. The Lord could if it had pleased him haue written this booke, as he did the morall Law contained in the ten commandements, with his owne finger, without the ministery of mortall man; but it stood with his will and Heauenly pleasure, to inspire his worde into the hearts of some holy men set apart for this purpose, and to make their penPsalm 45, 1, as the penne of a swift Writer.
The writer of this Book, as also of the three former, and of that which followeth, was Moses, faithfull in the house of God; of whose stocke, parents, birth, preseruation, banishment, and return into the land of Egypt, from whence he brought the children of Israel, wee reade at large in the Booke of Exodus. Him God hauing set apart from his mothers womb to be the deliuerer of his people, doth call (as it isPsal. 78, 70, 7 [...], 72. saide of Dauid) and tooke him from the Sheepfolds, euen from behind the Ewes with yong, brought he him to feede his people in Iacob, & his inheritance in Israel: so he fed them according to the simplicity of his heart and guided them by the discretion of his hands. Him also did God chuse to be one of the Scribes to penne a part of his word, the first and most an [...]ient Scripture, sufficient to guide that people into all truth necessary to be beleeued of them. For as Princes and Noblemen haue their principal Secretaries, whose persons and pennes they vse to what purposes they please: so hath GOD his selected instruments to write his will, and to endite what things he reuealed vnto them, by whose Spirit they were wholy guided and directed that they could not erre,2 Pet 1, 21. for the Prophesie came not in old time by the will of man, but holy men of God spake as they were mooued by the holy Ghost. Such a one was Moses the first chosen vessell of God to pen & publish his word, that it might bee knowne and conueyed vnto all posterities: to himNum. 12, 8. Deut. 34, 10. God spake mouth to mouth, and by vision, and not in dark words; like to him there arose not a Prophet in Israel, whom hee knew face to face. These Prophets of God, may rightly bee called second Authors of the Scripture, all of them Gods Secretaries, but Moses as his principall Secretary.
This consideration of Gods choosing men to be as his organs and instruments to put his Vse 1 whole will and word in writing, doth offer to vs diuers good vses, which briefly wee will run ouer. First, it conuinceth all those that thinke and gather, that neither this book nor the other foure were written by Moses, as now they are left vnto vs, but by Esdras or some other more auncient Scribe that liued before his time. Adde heereunto,Iren. lib. 3. cap 25. Tertul. lib. de bab. mul. clem. Alex. lib. 1. strom. Hieron. aduers. Helu. Euseb. in Chronic. that manie of the Fathers and Doctors of the Church maintayned, that when Ierusalem was assaulted & sacked by the Chaldeans, all the bookes of Moses and other Scriptures, were burned together with the Temple, and were afterward written againe and brought to light through the help of the diuine memory of Esdras, who remembred al that was written in the former copies. But this coniecture so much stood vppon by the Ancients, be it spoken with their patience and pardon, is no better then a fable, & may bee conuinced by euident demonstration of vndoubted reasons. True it is, the fourth of Esdras telleth in sober sadnesse this dreame,Esdr. lib. 4. c: 4, 23. & cap. 14, 21. but euery one knoweth that booke to bee Apochryphall, & almost as full of lies as leaues; insomuch that the Church of Rome ouer bold to adde to the Canon, yetBel. de verbo Dei, lib 1. cap: 20. & lib. 2. cap: 1. are ashamed of this booke to make it Canonicall. And we neuer read that the Babylonians euer attempted this sacriledge; and if they had, it seemeth vnlikely and vnpossible that euer they coulde bring it to passe, the bookes beeing dispersed into many mens hands, and extant in sundrie copies in sundry places. The Assyrians which were sent as certaine Colonies to inhabite in the waste roomes of the ten Tribes, the Kingdom of Israel being ouerthrown by Salmanasar, when they were disturbed and destroyed by Lyons that tore them in peeces,2 Kin: 1 7, 27 were instructed by one of the Priestes in the Law of Moses, and no doubt had it among them. Antiochus a most bloody tyrant, commaunded the bookes of the Law to be cut in peeces & burned, so many as hee could finde, yet did the faithfull preserue them safe and sound, with the danger of their owne liues, 1 Mach. 1, 59. [Page 7] Besides, it is not to be imagined, that Ezekiel and Daniel, continuing in Babylon the seuenty yeares of the captiuity, wanted the word & law of God all that time, to say nothing of Ieremy the Prophet, and Gedaliah the Prince, were they all so carelesse, or forgetfull, that in the ruine of the City, and spoyling of the temple, they would neglect the Law, and not saue one booke out of the fire? Was there neuer a godly man left that was mindfull of the booke of God? But what place is there lefte for any such surmise and suspition, seeing the prophet Daniel had both the prophesiesDan: 9, 2, 11 of Ieremy, & the Law of Moses? Moreouer, it appeareth by the testimony of Ezra himselfe, the Scribe of God,Ezra 6, 18. that the people beeing returned from their captiuity had the Law of Moses amongst them, before Ezra came into Iudea, which no doubt Zorobabel and Ieshua brought with thē. Heereunto agreeth the saying of Christ our Sauiour,Ioh: 5, 46, 47 If ye had beleeued Moses, ye wold haue beleeued me, for he wrote of me: but if ye beleeue not his writings, how shall ye beleeue my Wordes? Whereby wee see, that the very writings of Moses himselfe were then read, and to be read in the Church. Thus also speaketh Philip to Nathaniel, Iohn 1.45. We haue found him of whom Moses did write and the Prophets. Lastly, to this purpose is Abraham brought in by the Euangelist speaking to the rich man,Luke 16:29 They haue Moses and the Prophets, let them heare them. All these testimonies, to which wee might adde a surplusage of many others, do directlie teach vs, that we are not to doubt, or to cal in question the ministeriall or instrumentall authour of this booke, but acknowledge it to be, not Ezra, nor anie before or after him, but Moses himselfe, who was the first penner of it.
Vse 2 Secondly, it is our duties carefully to reade the scriptures, and diligently to be conuersant in them being thus published. For wherefore were they put in writing? Was it not that we should peruse them, study them oftentimes & search them with carefulnesse? This was the purpose and intent of God. Ioshua the successor of Moses in the gouernment of the people, and General of the host of Israel had weightie affaires of Church & Commonwealth to look vnto, yet he is chargedIoshua 1, 8. not to suffer the book of the Law to depart out of his mouth, but to meditate therein day and night, that hee might obserue and do according vnto all that is written therein, forasmuch as thereby he should make his way prosperous, and haue good successe in his affaires and enterprises. To this end Christ willeth vs to search the Scriptures, not to reade them carelesly or cursorily, but painfully and diligently, as they do that digge for Mines of siluer and golde, that go deepe and spare no labour to come to that which they seeke after. So then, there is required of vs study and prayer to God to open vnto vs the mysteries of his word, otherwise our reading will be in vaine.
Vse 3 Thirdly, this serueth to conuince the position and practise of the church of Rome, who forbid the people the reading of these books, and nuzzle them in ignorance the mother of superstition and blinde deuotion. Moses deliuered the Law when hee had written it, to the Priests, and commanded themDeut: 31, 1 3. to gather the people together, men, women, and children, & the stranger that was within their gates, that they may heare, and learne, and feare the Lorde theyr God, and keepe and obserue all the words of this law: that their children which haue not known it, may heare it, and learne to feare the Lord their God, as long as they liue in the Lande. The Scriptures are the onely weapons which we must fight withall against our spirituall enemies: and without them wee lie open vnto them to take away our liues, and to destroy our soules. Wherefore we are commanded to take vnto vs,Eph: 6, 17. The sword of the Spirit, which is the word of God. When Christ was tempted of the diuell in the wildernesse, hee resisted him, and ouercame his tentations by no other weapon then this, saying,Math: 4, 4 7, 10. It is written. This example of Christ our Lord and Maister must be followed of vs; we must take this sword into our hand, and be able to handle it as men of knowledge, that we may be able both to defend our selues, and to offend our aduersaries. If we be thus armed, the day is ours, the field is won, the victory is gotten, we cannot be ouercome. But if we presume to fight without it, if wee leaue it behinde vs as souldiers that would go light, we shall neuer returne without some dangerous or deadly wound. Let vs not therfore be so fool-hardy, as to go into the battell without our armour. We are all warriours, we must fight the Lords battels; we haue enemies that seeke our destruction, against which we must be watchfull, being strong in Faith.
Lastly, this reprooueth the cursed crew, and damnable sect of the Manichees, and their Vse 4 off-spring the Anabaptists, a pestilent sort of brainsicke Heretiques; sicke indeed as well of pride as of folly, which spew out open and odious blasphemies against God; and stick not to affirme, that it was not the true God, but the Prince of darknesse that spake to Moses; and so would thrust him out of the church because he hath a veile ouer him; alledging, or rather deprauing the words of the Apostle,2 Cor. 3, There remaineth vnto this time the same couering vntaken away in the read ng of the olde Testament, which veyle in Christ is put away. from whence they gather, that Moses with his couering is by Christ quite abolished. But this is to corrupt, not to interprete. The couering indeede remaineth, but to whom? Is is to vs, who behold as in a mirrhor the glorie of the Lord with open face? Not to vs, but to the Iewes, who hearing Moses read, and cleauing to the letter of the Law, doe despise the Gospell which is the ministery of the Spirite, and willingly put out their owne eyes. Neyther doth the Apostle say, that Moses is taken away [Page 8] by Christ, but the couering of Moses; wc is done, not by the abolishing and abrogating of Moses, but by the lightning of the Iewes, & by their conuersion to Christ,2 Cor. 3, 16. For after their heart shall bee turned to the Lord, the Veile shall be taken away. Againe, they obiect, that Moses was a seruant, Heb. 3, 5. But the seruant abideth not in the house for euer: it is the Sonne that abideth for euer, Iohn 8, 35. therefore the Sonne beeing come, the seruant is to bee cast out of the house, that is, Moses out of the Church: otherwise wee should paralell and make equall the seruant to the Master. A most fond collection, and such as ouerthroweth themselues. For if this be true, that the seruant hath no place in the presence of the Maister; then not onely the Prophets and Apostles, but all Pastors and Teachers, yea the Anabaptists themselues, with such as seduce them; who glorie to be seruants of Christ, must be thrust out of the Church, that the seruants departing may leaue the house empty for the Master. Again, the words of Christ are maliciously wrested against Moses (who is expresly honoured by the Lord himselfe to be a most faithful seruant) which are spoken against him that is the seruant of sin. For thus the words lye in order, Verily, verily, I say vnto you, that whosoeuer committeth sin is the Seruant of sinne, and the Seruant abideth not in the house for euer, &c. Therefore wicked seruants, such as these frantique heretickes are, shall not abide in the house of God: but good & faithfull seruants,Hebru. 3, 5. such as Moses was in all his house, shal continue in ye house. Lastly, it is no sound consequent to conclude, that the seruant is not to be heard, because the Master is rather to be heard; neither is this to equall or prefer the seruant before the Master, to heare the seruant beare witnesse of his Master. For we are taught that he heareth ye Lord, that heareth the seruant as the Ambassador of his lord.
The Title of this Booke.Hitherto of the Authour and writer of this booke: now let vs come to consider the second point, which is the Title or inscription, being called the book of Numbers. The Hebrues haue a threefold maner which they vse in the entituling of bookes. For their custom is to call & name the bookes either of the first words in ye booke, as the fiue books of Moses and the Lamentations; or of the authors and persons spoken of in them as the Prophets; as Iob, Samuel, Ruth, Ezra▪ Ester, Neh [...]mi [...]h: or els of the matter and principall part handled; as the Kings, the Chroni [...]l [...]s, and such like. The Iewes call this booke by two names; the first, by the first word where-with it beginneth, Vaiedabber, that is, and he spake. The second, Bemidbar; that is, in the wildern [...]sse: either because this word is also vsed in ye beginning of this book; or else because herein are expounded and expressed such things as were done & dispatched in the wildernesse, the space of more then 35. yeares. The Grecians and Latines, whom wee in English follow, doe call it The booke of Numbers, by reason of the often numbering that is vsed in it aboue other bookes. For, as the c first booke of Moses is called Genesis, The reasons of the names of the bookes of Moses. because it containeth the creation of the world, and the generation of the first Fathers: and as the second is called Exodus, that is, a departure; because the first part thereof is spent in shewing the going of Israel out of Aegypt, wherein they were helde in bondage: and as the next is named Leuiticus, of the Tribe of Leui, because it setteth foorth the Office and function of the Priests and Leuites, together with the Sacrifices and Ceremonies belonging thereunto; their Feasts and solemnities the purifications and differences betweene cleane and vncleane beasts: so doth this booke beare the Title of Numbers, because beside the Historie of the peregrinations and murmuringes of the people, he numbreth them vp particularly vnder seuerall Regiments, and rangeth them in order for their better proceeding and trauailing in their iourneyes in the Wildernesse.
The Reasons why this Booke hath this name aboue all other, are these. First,Causes why this Booke is called Numbers. beecause there is comprized heerein a double numbering of the people; One in the Desart of Sinai, which is described in this Chapter: the other, in the Plaine of Moab, ouer against Iordan, mentioned in the twenty & sixth chapter of this Booke. Secondly, by reason of the numbering of the Leuites, who were consecrated to the Office of the Priest-hoode, and separated for the Ministery of the Tabernacle, which is reckoned vp in the fourth chapter. Thirdly, the Booke may haue this Title in regard of numbering vppe particularly the gifts and Offerings which the Princes of the Tribes at the consecrating of the Tabernacle and the Altar offered, of which we reade a large rehearsall in the 7. chapter. Last of all, for the enumeration and numbering vp of the 42. places of abode, where the children of Israel pitched their Tents after they wer come out of Egypt, described from iourney to iourny in the 33. chapter. Thus we see the causes rendred, wherefore this booke hath the inscription of Numbers giuen vnto it.
Let vs see what vses may be gathered from Vse 1 this Title, which is made peculiar and proper to this booke. First we learne, that the holy Scriptures of God, giuen by inspiration, are distinctly to be retained in ye Church, without mixture and confusion. For to what end and purpose are the titles giuen, but for difference & distinction sake▪ to know the one from the other? Thus is this booke by this Title discerned from euery other booke of the old & new Testament. The Church must haue a speciall care of this point, seeing the ScripturesRom. 3, 2, are committed as a Treasure to their trust; & therefore it is required of them that they be found faithfull, and answere the credite that is reposed in them. The Church of the Iewes was careful in this point, & did not content themselues [Page 9] to preserue the Scriptures whole & entire, but retained them seuerally and distinctly, that one booke might be known from the other. If a body had all his parts without additionHor de a [...]t▪ poet. of any strange member, or detraction of any that is naturall; yet if the partes were hudled and confounded together, that ye arme did grow out of the legge, and the legges bee wrapped about the necke, and no limbe remaine distinct from the other, but all shuffled together, it were a deformed & mishapen body and no member could performe his office. [...]f all parts of the world were so confounded▪ that the Elements were hudled in one rude lumpe or vndigested Chaos, that fire were iumbled together with the earth, and the aire with water, what place were there for anie creature? Or what profit could these elements yeeld? In like manner if the whole volume of the Scriptures, which is as a bodye consisting of many distinct members, were put into one confused heape, albeit no part were lost, yet the comelinesse, and profit, and beauty of them were taken away. For the body 1 Cor. 12, 4.9▪ 20. is not one member, but many: for if they were al but one member, where were the body? but now there are many members yet but one bodye. So the Scripture is not one booke, or one part, but it hath many bookes, and sundry parts to make it a perfect and a complete body, and all must remaine in their proper place, that they may be knowne one from another. This appeareth by the words of Christ, conferring with the Disciples going to Emaus, and expounding vnto them the doctrine of the Gospell more perfectly,Luke 24, 44 when he saide vnto them; These are the words which I spake vnto you while I was with you, that all must bee fulfil [...]ed which are written of me in the Law of Moses, and in the Prophets, and in the Psalmes. Whereby wee see, he diuideth the Scriptures into three partes; the Law, the Prophets, and the Psalmes: so that they were distinguished one from another, so that the old Testament is diuided into three parts. This is farther confirmed vnto vs in the Sermon of Paul preached at Antioch [...]a, where he saith,Acts 13, 33. God hath fulfilled the promise made vnto the Fathers, vnto vs their children, in that he raised vp Iesus, euen as it is written in the second Psalme: Thou art my Son, this day haue I begotten thee. From hence it appeareth plainly, that as the bookes themselues were seuered the one from the other; so likewise euery part of one and the same booke kept his order, and the proper station wherein it was set by the first Author. This reprooueth all confounding and vnfit vsage of the holye Scriptures, mingling one booke in another; the old Testament with the new, that the distinct parts cannot appeare. The Turkes receiue the Law of Moses, and some other parts of the old Testament, but so disfigured & deformed, so corrupted and confounded with their horrible superstitions, and the abhominable impieties of their wretched Alcoran, that it ceaseth to be the Scripture of God, and is turned into a most detestable idoll. Wherefore it standeth vs vpon, to keep the scriptures whole and sound, without intermingling one part with another; that the comely proportiō of euery part may appeare to euerie one that looketh vpon them; whereas if we shall confound booke with booke, and part with part, wee shall lose the beauty of them, and turne them into a mishapen and deformed monster; which were monstrous impiety and presumption.
Secondly, by this Title we learne, that all Vse 2 the works of God are made in number, weight and measure: and created exceeding good, in regard of the goodly order and comely beauty of euery one of them. For that which is said of this booke, is true also of the other Scriptures, and verified of all the rest of the workes of God. Where no order is there is all tumult and confusion. A good Father of a family taketh order in his house that euerie one do his dutie. A wise Pilot in a Shippe looketh that euery one know his place, and so manageth it with discretion. A prudent and prouident Magistrate appointeth order in his Citie and Commonwealth; and ordaineth lawes to keep men in vnity. The order of the heauens, and the setting of times and seasons, teacheth vs the wisedome of the Creator, who gouerneth all things aboue and beneath, by a wise and wonderfull disposition: So that hee is called by the holy Apostle1 Cor. 14, 33 The God of order, and not of confusion. True it is, it cannot bee denyed, we see it with our eyes, there is great confusion and much disorder in the world; but from whence doth it come? who is the author of it? and to whom shall wee ascribe it? Not vnto God, who hath made all things good, and gouerneth all things well. And if not vnto God, to whom but to the spirit of the diuell, & the vglinesse of sinne, which haue altered ye workmanship of God, and blemished the glorie of his creatures? The wiseman in the Booke of Ecclesiastes leadeth vs to this consideration,Eccle. 7, 3 1 Loe onely this haue I found, that God hath made man righteous: but they haue sought many inuē tions. If then there fall to bee any disorder in the creature, we must not accuse the Creator; but the corruption of man is to bee blamed from whence it proceedeth. It is sin that hath turned all things vpside downe, and brought a spectacle of all miseries, as Moses sheweth, Gen. 6, 5. The Lord sawe that the wickednesse of man was great in the earth, and all the imaginat [...] ons of the thoughts of his heart were onely euil continually. Thus wee learne to magnify all Gods works, and to acknowledge from what spring and fountaine, as well order as disorder do proceede. God is the God of peace and of order, and requireth that al things be done honestly, and in order. It is Sathan th [...]t is the author of strife, contention, and confusion; who laboureth to bring all things out of order. But of this wee shall haue occasion to [Page 10] speake more in the second chapter, where Moses describeth the order of the Tents, and the names of the cheefe Heads and Captaines of the Israelites.
Vse 3 Thirdly, seeing there is diuine numeration in this Booke, let vs reade it diligently, & bee more and more in loue with it, and with the rest of the Scripture, which haue the same author, handle the same matter, resemble the same forme, respect the same end, and worke the same effect in the hearts of men. Manie there are that come to the Church, and professe themselues members of the same, that are most ignorant in the Scriptures which are the helpes of our Faith, the keyes of our comfort, the meanes of our saluation, and are able to make vs wise to eternall life. Some know no difference betweene them and other Bookes, but make them all alike, containing some things true, and some false. Others are so ignorant that they know not the number of the Canonicall books, nor the argument of them, nor the order how they stand; which plainely bewrayeth, that they are little conuersant in them. Others, when they heare any book or chapter of the booke read vnto them, full of names, either of men or places, or of both; of which sort are sundry in this Booke: they slake their attention, they thinke it belongeth not vnto them; they perswade themselues there is no profit to bee learned by it. But wee must know and vnderstand that the whole Scripture was giuen by inspiration, and came by the will of God. When such parts and parcels of the word are read vnto vs, the vse wherof we see not, the purpose whereof wee vnderstand not let vs obserue these few rules and directions following.
First, let vs condemne our own ignorance, and sit in iudgement vpon the darknes of our owne hearts, who of our selues are able to vnderstand nothing, except it bee reuealed from aboue. It is the saying of Christ to Peter after his worthy confession, that he was the son of the liuing God,Math. 16, 17 Blessed art thou Simon the son of Ionas, for flesh and bloud hath not reuealed it vnto thee, but my Father which is in heauē. And the Apostle witnesseth as much,Rom. 8, 7. 1 Cor. 2, 10, 14 The wisedom of the flesh is enmity against God▪ for it is not subiect to the Law of God, neither indeede can bee. Likewise in another place. God hath reuealed them vnto vs by his Spirit: but the naturall man perceiueth not the things of the Spirit of God▪ for they are foolishnes vnto him, neither can he know them, because they are spiritually discerned. The manner of many in reading the Scriptures, when they come to that which passeth theyr capacity, is, to condemne them, & not themselues. But if we would profit aright, and benefite our selues by them, wee must set this downe as the first rule, and as a principle of our faith, that the fault is in our selues, and in our owne weaknesse.
Secondly, it is required of vs to be of humble spirit, which is a thing much accepted of God. Such onely are right hearers, and such God requireth vs to bee when wee heare him come and speake vnto vs. This appeareth by the Prophet Esay, when hee bringeth in the Lord speaking vnto vs,Esay 66, 3. To him will I haue respect, euen to him that is poore, and of a contrite spirit, and trembleth at my words. The scripture is compared by one to a great and high palace, but the doore that entreth into it is very low, so that the high-minded and proud presumptuous man that standeth vpon the high conceites of his owne minde cannot run in; but it is necessary that he stoope downe low & humble himselfe, whosoeuer intendeth to haue any passage into it. This spirituall pride is the mother of all error, but humility leadeth vs into all truth,Iames 4, 6. For God resisteth the proud, and giueth grace vnto the lowly.
Lastly, we must come to the Scriptures, to hearing and reading of them with prayer, desiring him to direct vs, and crauing his blessing vpon our labors. The word of God is as an hidden treasure laide vp in the Lords Coffers, Prayer is the Key to open it, the way to come to it, the hand to receiue it. The Prophet Dauid prayeth oftentimes to God to open his eyes, and to giue him vnderstanding,Psalme. 119 18, 34. that he might see into the wonders of his Law. We haue a gracious promise from God, that hee which asketh, shall receiue; hee that seeketh, shall finde; and hee that knocketh, shall haue the doore set open vnto him. Many of Gods Seruants haue attained to more knowledge and vnderstanding in the mysteries of the Kingdome of heauen, by prayer, then by their own study, labour, reading, and searching. If then we shall ioyne it to our reading and hearing▪ it shall bring a great blessing with it, & reueal the secrets of God vnto vs. Thus much touching the Title of this booke.
Let vs now proceede to handle the Vses,The ends and Vses of this Booke. and speciall ends of this Booke, for which it was written, and thereby take a general view of the benefit that may redound vnto vs. There are many chapters that seeme to be verie bare and barren, and to containe nothing in them but a naked Catalogue of places and persons: but we shall plainly perceiue in the particular handling of the speciall matters taught therein, that we haue great cause to giue attention, and to marke what is offered to our considerations: forasmuch as whatsoeuer was written afore-hand, was written for our instruction, that wee through patience and comfort of the Scriptures▪ might haue hope, Rom. 15. And albeit the vses come after to bee spoken at large, yet it shall not bee amisse to giue a taste of them in the beginning, thereby to set an edge vpon vs to procure vs an appetite to hunger after them.
First, we see in the state of the Israelites as Ʋse 1 in a glasse, what is the condition of ye Church and of all the godly in this life; they are as a barke tossed on the Sea, ready to suffer Shipwracke, and to be cast vpon euery rocke, vnlesse [Page 11] they cast out the anchor of hope sure & stedfast, that they may in time appointed ariue in safety at the hauen desired. For euen as the Israelites neuer rested in the wildernesse, but trauelled from one place to another, vntill they came into the Land of promise: so the Church in this world is as in a wildernes, they haue no certaine abode, no setled dwelling to assure them any continuance, but they walke and wander vp and downe as poore banished men, vntill they bee translated into their heauenly Country. We are heere as pilgrimes and strangers, our hope is not in this life,1 Cor. 15, 19 For then of all men we were the most miserable. Wee know we must all leaue it, and we know not how soone. We looke for a life to come, and most earnestly desire to bee translated to that heauenly inheritance.
The Apostle hath many meditations to this purpose, Phil. 3.Phil. 3, 20, 2 Cor. 5, 6, 7. Heb. 11, 13, 14 Our conuersation is in Heauen, from whence we looke for a Sau [...]our, the Lord Iesus: and 2, Cor. 5. Whiles we are at home in the body, wee are absent from the Lord, for wee walke by faith and not by sight. And Hebr. 11: speaking of the Patriarkes, Abraham, Isaac, and Iacob, he saith, They confessed that they were strangers and Pilgrims on the earth, for they that say such things, declare plainely that they seeke a Countrie. We must not looke to finde Heauen vpon the earth, we shall heere meete with many afflictions, and it is profitable for vs, to exercise our faith, patience, and prayer, leste the flesh shoulde waxe proud against the spirit, and lift vp it selfe against God.
Secondly, we learne who is the Patrone Ʋse 2 and protector of the Church, namely, GOD himselfe, he is the shield and buckler of it to defend it. How many were the troubles and dangers, and enemies, and wants of the Isralites, while they liued in the wildernesse? Yet did God maruailously and miraculously nourish and preserue them. Is he the God of the Iewes onely▪ and not of the Gentiles? yes, euen of the Gentiles also. For as hee kept them, and carried them as vpon the Eagles wings, so he is with his Church at all times, & when it seemeth most to despaire of help, then commeth the helpe and comfort of God from on high, and deliuereth them out of their distresse. O that men would therefore confesse before the Lord his louing kindnesse, and his wonderfull workes before the sonnes of men. Let vs also looke for helpe from him, from whence our saluation commeth,1 Sam. 2, 6 Who (as Hanna the mother of Samuel singeth in her Song,) k [...]lleth, and maketh aliue; bringeth down to the graue, and raiseth vp. In dangers therfore let vs trust in him; in wants let vs relie vpon him; in chastisements, let vs humble our selues before him; in troubles▪ let vs flye vnto him; in temptations▪ let vs fight vnder him, and in all necessities let vs pray vnto him, and call vpon his name.
Thirdly, we haue in this booke a liuely picture Ʋse 3 of the state of the Church, what it is in this life, and of what persons it consisteth: it standeth not wholly of such as haue receiued the grace of sanctification▪ but it hath many hypocrites mingled with them, and many wicked persons are found among them, and come as the Ghest did in the [...]ospell, whoe came without his wedding garment. In this body are many members, but are not all liuing, a great part are dead and rotten members. Yea they which are indeed Saints by calling, are not so sanctified that they liue without sinne. For as1 Cor. 13, 12 they know in part, and beleeue in part, so they are sanctified in part, not fully and perfectly; which shall not bee vntill the next life, when we shall know euen as wee are knowne, and see euen as we are seene of God. Among the Israelites which did beare the name of the Church, were many wicked liuers, of whom the Apostle saith,1 Cor 10, 5. 1 Cor. 10. With many of them God was not pleased, but they were destroyed in the Wildernesse. Yea, such as were the chiefe among them, and excelled in godlinesse aboue the rest as the Cedar doth the low shrub, had their failings and infirmities, as wee see in Aaron, in Miriam, and in Moses himselfe, as we shall see afterward in this booke. Wherefore they are deceiued that seeke for a Church in this life without spot or wrinkle. Such in former times were the Donatists, and such in our dayes are the Anabaptists, whoe shall looke vntill their eyes fall out, before they shall finde any company or society wholly separated from al contagion of hypocrites, Epicures, Libertines, and such like loose liuers. Christ compareth the Church vnto a draw net cast into the Sea, which gathereth fish of all sorts, both good and bad. Againe, heere is comfort for the sincere Ministers of the Gospell, to whom the dispensation of the Word and sacraments is committed, that they ought not to forsake their calling when they behold the greatest part of their charges and Congregations, to take no profite and to receiue no instruction by their ministery but to continue and waite with patience▪ vntil2 Tim. 2, 26. God wil giue them repentance that they may come out of the snare of the diuell, of whom they are holden captiue to do his will.
Fourthly, we learne the vnchangeable loue of God toward his people. It is euident by Ʋse 4 this booke more then by the former▪ how diuersly they prouoked him to wrath by their sinnes, as their lust, murmuring impatience, vnthankfulnesse, idolatry, and fornication, they tempted him in the wildernesse whereby they deserued not onely to be depriued of the Land of Canaan, but to bee excluded out of the Kingdome of heauen. Notwit [...]sta [...]ing God continued their mercifull Lord still, so that his election is immutable,Iohn 13, 1. and whom hee loueth, he loueth him to the end. What then? shall we sinne, that grace may abound? God forbid: nay, how shall wee that are dead to sinne, yet liue therein? As his graces & guifts are without repentance, so they must leade vs [Page 12] to repentance, and cause vs to expresse backe againe vnfained loue vnto him who loued vs first.
Ʋse 5 Fiftly, we haue set before vs many fearefull examples of Gods heauy indignation against sinne and sinners. Hee punisheth the murmurings of the people, fretting & fuming against God in their extremities: he taketh vengeance on their idolatry, and committing fornication: he chastiseth their sedition, emulation, breach of the Sabboth, contempt of authority, luste, tempting of God, and such like wickednesse, that thereby wee might learne the feare of God, and be admonished to auoide the same sinnes which will bring vpon vs the same, or gteater iudgements, euen temporall and eternall punishments. For God is the same God to them and to vs, he will shew himselfe iust and righteous in all his wayes:Psal. 5, 4. that hee is not a God that loueth wickednesse, and that euill shall not dwell with him. Hence it is, that Paul alluding to these famous and remarkable examples of his iustice, saith,1 Cor. 10, 11 These things came vnto them for examples, and were written to admonish vs, vpon whom the ends of the worlde are come. Let him therefore that thinketh he standeth, take heed lest he fall. If his wrath be kindled, yea but a little, blessed are all they that trust in him.
Lastly, as wee haue fearefull examples and Ʋse 6 threatnings of the Lawe manifested in this booke, so on the other side, wee haue comfortable promises of the Gospell, touching our saluation and redemption by Christ Iesus, who dyed for our sinnes, and rose againe for our iustification. For hee is truely and plainely preached in this booke, a type of whom wee haue in the brasen Serpent,Num. 21, 9. Iohn 3, 14, and 12, 32. lifted vp in the wildernesse, and healing those that were bitten of the fiery Serpents; which Christ expoundeth, Ioh. 3, to be meant of his death and lifting vp vpon the Crosse, That euery one which beleeueth in him should not perish, but haue euerlasting life. Likewise the Rocke which Moses did strike, yeelding vnto them abundance of water, as out of a plentifull Fountaine, the Apostle expoundeth of Christ; for he saith,Num. 20, 10: and 21, 16. 1 Cor. 10, 4. They did all drinke the same spirituall drinke, (for they dranke of the spirituall Rocke that followed them) and the Rocke was Christ. The like we might say of Manna, of the ashes of the red Cow, of the Nazarites, besides the sacrifices and ceremonies, burnt offerings, meat offerings▪ and purifications, which were figures painting and pointing out the sacrifice [...]nd sufferings of Christ Iesus. But because we haue spoken somewhat of them before, and more remaineth to be spoken heereafter, we will passe them ouer at this time without farther consideration. This serueth to confute those which hold that all things were carnall to the Fathers, that they had no knowledge of the Messiah, but onely a carnall imagination of earthly things. These are disciples brought vp in the damnable schoole of Seruetus an arch-enemy to the faith, who contradict the Apostles in many places, and make the Iewes as Swine fatted in a Stie, groueling vpon the earth, and neuer lifting vp their heads to a better life. The Apostle Peter reasoning against such as taught the necessity of circumcision, saith,Act. 15, 10, 11 Why doe yee tempt God to lay a yoke on the Disciples neckes, which neyther our Fathers nor we are able to beare? but we beleeue through the grace of our Lord Iesus Christ to be saued, euen as they doe. Thus wee see Christ was onely the way to Gods Kingdome, and that by faith in him the Fathers looked for saluation as well as we. Our Sauiour testifieth,Iohn 8, 56. that Abraham reioyced to see his day, and saw it, and was glad. So the Author of the Epistle to the Hebrewes, saith,Heb. 13, 8. Iesus Christ, yesterday, and to day, the same also is for euer. As therefore the Couenant of GOD touching life and saluation, is for substance one and the same, so there is one faith, one hope, and way to attaine to the Kingdome of heauen, for the Fathers in the time of ye Law, and for vs in the time of the Gospell. Thus much of the generall vses of this booke.
The last point which wee propounded in the beginning to be handled,The diuision of this booke into his parts. is the diuision of this booke, that we may orderly proceede in the seuerall parts of it. Some do diuide it into two parts, according to the Chronology or computation of time obserued heerein: for in the first nineteene chapters he handleth those things which happened in the wildernesse, from the second yeare of their departure out of Egypt to the fortieth yeare: and in the chapters following to the ende of the booke, he setteth downe such thinges as fell out in the fortieth yeare. The former part they cut into matters legall and historicall: the legall are partly ciuill, partly ecclesiasticall. The ciuill things belonging to policy or the Common-wealth, are of the numbring of the Israelites, & of the order of the Tents; of the leprous and polluted to be cast out of the hoast; of their going forward, and of making the siluer Trumpets. The Ecclesiasticall are touching the ministery of the Leuites, and the office of the Priests, touching their age fit for seruice, touching the Nazarites, the Passeouer, the red Heiffer, and the water of purification. The matters historicall, offer vnto our view, the obedience of Moses, the offerings of the Princes, the murmuring of the people, the calling of the Elders, the sending out of the Spies, the emulation of Miriam, the sedition of Corah, and the flourishing Rod of Aaron. The latter part handling the actes of the last yeare, is also partly historicall, and partly legall. The historicall is touching the sinne at the waters of strife, touching the battelles and victories obtained against the Canaanites, Moabites, & Midianites, intending by their horrible curses and bannings of Balaam to destroy the Israelites; touching a new numbring of the people, [Page 13] touching the seuerall places of their abode, and such such. To the legall part wee may referre such things as are Ecclesiasticall, as their feastes and solemne assemblies, the vowes of men, of wiues, of widdowes, and maids, what shall stand, and what not stand: and likewise such as are ciuill, as touching their inheritance and diuision of the Land, of the Cities and Suburbs of the Leuites, of the Cities of refuge, and of inheritances not to passe from one Tribe to another.
Thus may the booke not vnfitly be diuided and handled: but for the greater plainnesse & perspicuity, we will diuide it into three parts. The first is the preparation of the people, and a fit ordering of them to take their iourney at the Commandement of God, in the first ten chapters. The second part toucheth those memorable euents which happened vnto them in their iourney, to the 26, chapter. The last is of matters belonging to their entrance into their inheritance, and of taking possession thereof, from the 26 chapter to the end of the booke. I am not ignorant, that others frame vnto themselues another order,Tostal. in nitio Numer. Lyra in Annot. and stand vpon another diuision: but what method soeuer we follow, we may easily feele the finger of God in it, and out of this diuision let vs learne some good vses for our instruction.
Ʋse 1 First, we see heere againe, that which wee noted before, that God alwayes vseth an excellent and exquisite order in the handling of his word, though alwayes it be not discerned of vs. True it is, he is more exact in some parts then in others, and obserueth greater art in penning some parcels of the Scriptures then others, as appeareth in the originall of diuers Psalmes and the Lamentations,Psal. 111. and 112, and 119. and Lament. both to manifest their dignity, and to strengthen mans memory: but euery part of his word is full of diuine method, to teach vs to acknowledge ye worthinesse of the same. For how should hee bee any way confused, who ordereth all his workes aright in heauen and earth? and therfore he is called the God of order.
Secondly, we haue from hence a good direction Ʋse 2 for the Ministers of the word to follow this example. For seeing God hath diuided his word into fit parts, and ordered it to our capacity and vnderstanding, it belongeth also vnto the Ministers to set their worke in good order for the greater good of the people committed vnto them. Things that are distinctly handled,Macrob. Saturn. lib. 1, in praef. Seneca Epist. 8. are better and surer kept. A Carpenter hauing prouided matter sufficient to build his house, & hauing framed his work he setteth euery part in his proper place. The Minister is appointed to builde the Lordes house euery one his portion,Cyprian. de vmi. Eccles. and to square the rough and ragged stones, that they may be fit for the building. When they haue gotten together out of their treasure things both olde and new, they must bring them forth as good stewards, and set them in the best order they can. This is it which the Apostle perswadeth vnto, 2 Tim. 2.2 Tim. 2, 15 Study to shew thy selfe approued vnto God, a workman that needeth not to be ashamed, diuiding the word of truth: declaring that it is not enough for them to teach the truth, but they must teach it wisely, orderly, distinctly, and discreetly. Then shall they teach with comfort, thē shall they see a greater blessing vpon their labors: and then shall the people heare with reuerence, attend with diligence, and remember with carefulnesse the things they haue heard.
Thirdly, seeing God hath disposed his word in an exact manner, and ranged it into good Ʋse 3 order, we must be carefull to know it and vnderstand it: and where God vseth the greatest art, we must vse the greatest care. This duty hath many parts,Duties to be practised in hearing the word. and doth spread it selfe into sundry branches. Now wee shall shew our selues to respect his word, if first of all there be in vs a ready and willing minde to receiue it. Euen as a man taketh willingly his friends gift, and doth not turn away his face, nor shut his hand when it is offered vnto him: so must we bee ready and prepared to entertaine the Teachers of Gods word. Secondly, it is required of vs to shew labor & diligence without wearinesse. Euen as worldlings ceasse not to attaine the corruptible treasures of this world: so must wee imply our industry and spare no paines taking to enioy the heauenly riches, which far surpasse all earthly substance. Thirdly, we must attend and lissen with the eares of body and minde, to that which wee heare, as men begin to lift vp their eares whē they heare of some matter of profit. Nothing can yeeld vs the like benefit and profite that the word doth: all is but trash and trumpery in comparison of it. Fourthly, we must looke to our memories, and hide his Commandements within vs. As then, men lay vp their iewels, and keepe them vnder locke and key, lest they be lost and taken from them: so must we heare with all [...]ttention, and not suffer the doctrine of the word to slip out of our minds, but keepe his worde stedfastly, and settle it firmely in our remembrance. The fift meanes is to encline our hearts vnto the wisedome of his word: Our religion must not be outward, nor stand in ceremonies, as the religion of hypocrites doth. The ground that receiueth the seed sowne in it, if it be out of heart, it brings forth no fruit: but if it be in good hart it bringeth forth fruit in abundance. So is it with vs; if we haue hollow and barren harts, we neuer profite though we heare al day long: but if we haue good & honest harts when we heare the word, we keepe it & bring forth fruit with patience▪ some an hundred, some sixty, and some thirty fold. We haue many that heare in these dayes, but they are as ground that is out of heart, they bring forth nothing but weeds, & thistles, brambles and briars, no good Corne can bee seene to spring vppe and grow in them. The sixt and last helpe is feruent prayer, and an earnest begging of Gods blessing [Page 14] at his hands, which if we be carefull to aske, his promise is sure, & gone out of his mouth, which he will neuer call backe; nay, which he can neuer call backe: namely, that we shal receiue.
Iam. 1.5. 1. Kin. 3.6.9.The Apostle Saint Iames saith, If any man want wisedome, let him aske it of God, who giueth to all frankly, and vpbraideth no man. If then we be not wanting vnto our selues, God wil not be wanting vnto vs, but open the gate of his mercy, if we knock thereat. Thus much of the generall obseruations by way of Preface: now let vs come to the particular handling of the booke it selfe.
CHAP. I.
1 THe Lord spake againe vnto Moses in the Wildernesse of Sinai, in the Tabernacle of the Congregation, in the first day of the second moneth, in the second yeare after they were come out of the Land of Egypt, saying:
2 Take ye the summe of all the Congregation of the children of Israel, after their Families, the housholds of their Fathers, with the number of their names: to wit, all the males man by man. And so forward vnto the end of the 16. verse.
WE haue shewed already, that Moses in the ten first chapters, prepareth the people of Israel, to vndertake their iourney toward the promised Land, the land of Canaan. If they had beene taken vnprepared and vnprouided, it would haue stopped their course, and hindred their way, and encouraged their enemies. Wherefore there is order taken in the first place, that all should be in readinesse, fitted to go, and rightly disposed to attaine the end of their desires. In these chapters, we must consider three things. First, the numbering of the people, & taking the summe of them. Secondly, lawes are prescribed how to keepe themselues pure and holy in their iourneyes. For how should the Lord their God go with them, vnlesse they walked in holines? Thirdly, the maner of their going is deliuered, in what sort they were to proceed. The numbering of the people is set downe in the foure first chapters. The lawes of sanctification are handled in the fiue chapters following, to wit; the 5, 6, 7, 8, & 9. chapters. The maner of their iourney in the tenth and last chapter.
The taking of the number of the Israelites, and setting downe the summe of them (which is the argument & drift of the foure first chapters) is of two sorts; the one of the people, the other of the Priests and Leuites that ministred before God, and serued in the Tabernacle of the congregation. The gathering of the sum of the people is in the two first chapters: the numbring of the tribe of Leui is in the 3. & 4. chap. Touching ye numbring of the people, we haue a rehersal and reckoning vp of their persons in the first chapter: and of the ordering and disposing of them vnder seueral Ensignes and Regiments in the second chapter.
This first chapter, into which wee are now entred, cōtaineth these two points: the former is the taking of the summe of the people of Israel in the wildernesse of Sinai: the latter is the exempting of the Leuites, together with the cause wherefore they were not numbred. So then, we see who they wer that were numbred, and then who were not numbred. Touching the former, it comprehendeth both the commandement of God to number them, and the obedience of Moses. The commandement of God is amplified by sundry circumstances, as of place, of time, and maner of doing. The place is twofold, generall in the desert of Sinai, where the Law was giuen: and special in the Tabernacle of the Congregation, from whence God promised hee would declare himselfe vnto them, Exod. 25.22. and tell all things which he would giue in commandement vnto the children of Israel. For we must know there were three places, out of which God gaue audience to Moses, In what places the Lord vsed to speake with Moses. and vsed to speake vnto him. One was at the dore of the Tabernacle, where the Altar of the burnt offerings was, as Exod. 29, 42. This shall be a continual burnt offering in your generations at the doore of the Tabernacle of the congregation before the Lord, where I wil make appointment with you, to speake there vnto thee. Another was out of the cloud of pillar, Num. 12, 5. But this for the most part did concurre with the other, inasmuch as the pillar of the cloud did most vsually stand in the doore of the Tabernacle, whensoeuer the Lord did from thence speake vnto Moses. The third was the Mercy-seate, which was the chiefe and principall place, Numb. 7, 89. When Moses went into the Tabernacle to speake with God, hee heard the voyce of one speaking vnto him from the Mercy-seat, that was vpon the Arke of the testimonie between the two Cherubims, and he spake to him.
The second circumstance, is the time when God commanded the people to be numbred, that is, the first day of the second moneth, and of the second yere, after they were com out of the land of Egypt. By this it appeareth that the Israelites abode in the desert of Sinai almost an whole yeere. For they came into that wildernesse, the first day of the thirde [Page 15] Moneth, in the first yeare, Exod. 19, 1: and they continued in that place vnto this time, neither did they remoue their Tents before the twentieth day of the second Moneth of the second yeare, as appeareth, chap. 20, 11, of this booke. The cause of this long staie and continuance in this wildernesse was, because God would haue his people throughly taught and instructed in all things belonging to his worship and seruice, before they inhabited and possessed the Land of promise. For within this space of time, the Lord published the Law in Mount Sinai, commanded the Tabernacle to be builded, which Moses erected the first day of the second yeare, and in the daies following of the first moneth, hee gaue them Lawes touching the sundrie sorts of sacrifices, and touching the difference of cleane and vncleane, prescribed at large in the booke of Leuiticus.
The third circumstance is the manner of their numbring, namely, that Moses & Aaron must take other Princes, the heads of ye house of their Fathers to bee helpers and assistants vnto them, who ioyning with them, must take the summe of all the Congregation of ye Children of Israel, after their families and households of their Fathers from 20 yeare old and aboue, all that go foorth to the warre in Israel. Whereby we see in this particular numbring, who are excepted and exempted; to wit, first, all that were strangers from ye Children of Israel, Moses did not meddle with them. Secondly, women, for he was charged to take account onely of the males. Thirdly, such as were vnder twenty yeare old. Fourthly, olde men that were not fit for Shielde and Speare, or to draw the sword. Fiftly, such as were maymed, or impotent, or sickly & diseased, are also essoined by this Law, and haue as it were a pasport giuen vnto them, beeing cashired and discharged from seruice, and left out of the numbers that are enrolled and recorded.
Question 1 In this diuision two questions arise, which are to bee answered. First, touching this numbring, whether it were the same which is mentioned in the Booke of Exodus? I answere▪ Answere. there is a threefold numbring of them described by Moses; first, that in Exodus, chapt. 30. The second is in this chapter: the last is afterward in this book, chapt. 26. These summes were taken vpon seuerall occasions, at seuerall times, for seuerall ends, and differ much in the number of such as were accounted, as may appeare by the seuerall comparing of one of them with another.
Secondly, it may be demanded for what Question 2 cause God commandeth a particular account & summe to be taken of his people, to whom they were well knowne. I answere, Answere. not because God would vnderstand whether they wer sufficient for number, or able for strength, to buckle and encounter with their enemies, forasmuch as nothing is vnknowne to him, nothing is hard to him, or vnpossible for him to bring to passe, who is able to saue as well with a few, as with many. The causes are these: First, for order sake▪ that there shold be no occasion of contention for primacy or precedency, but that euery Tribe and family should know his place and time when to remoue, and when to stand still; when to fight with their enemies, and in euery point what to doe. Secondly, that such things as were to be paide for the vse of ye Tabernacle, might the more easily bee collected and gathered, when they were separated according to their Tribes, and the Tribes according to the families, & the families according to the household, man by man. Thirdly, to make manifest the truth of his promise, and the power of his hand: his truth, in performing his promise, made long ago to Abraham, Gen. 15. yt he would increase his posterity: in power, partly in multiplying the people so greatly in so short a time, and partly in feeding and sustaining them in the wildernesse, without haruest or husbandry, without planting or tilling, without sowing of Corne, or without feeding & breeding of Cattell. Fiftly, to testifie his exceeding great loue toward them, and speciall care ouer them. Such things as are deare vnto vs, we delight oftentimes to looke vpon them and to take the number of them, lest any of them should be lost. A faithfull shepheard will many times tell the sheep committed vnto him, lest any of them should be missing. So in this Commandement to haue all his people numbred, is set foorth an infallible token of his care and prouidence toward them. Lastly, they are seuerally and distinctly numbred euery Tribe by himselfe, that in time to come it might bee certainely knowne and perceiued, of what Tribe & family Christ Iesus the promised Messiah should be borne: for as much as according to the ancient promise vttered by the mouth of Iacob and other Prophets, he should be borne of the Tribe of Iudah, and of the house of Dauid, to whome also he is often promised. Now let vs come to the doctrines of this diuision.
Verse 2, 3. Take the summe of all the Congregation of the Children of Israel, &c: from twenty yeare old and aboue, all that go foorth to the warre in Israel, &c. We see in these words who is the Author of this numbring of the people, not Moses, not Aaron, not the heads of the house of their Fathers, but God alone who hath sole authority both ouer Princes & people. From hence we might obserue, that God is the directer, commander, and instructer of his people: and therefore wee should depend vpon him, and aske counsell at his mouth. But wee will not stand vpon euery particular circumstance▪ nor examine euery word; heere let vs marke who they were that God would haue numbred, not women, but males: not children, not old men, not impotent men, but such as are able to handle the [Page 16] sword, and to draw the bow, and to fight against their enemies for their liues, for their wiues, for their children, and for the maintainance of Gods worship. Doctrine 1 This teacheth vs, that a godly man may lawfully be a warriour.A godly man may lawfully be a warriour. If war were not in it selfe lawfull, God would neuer take order in this place, to haue a muster taken of such as are able to beare armes True it is, euery good ordinance and profession may be abused, and nothing is so well instituted, but by mans corruption it may bee wrested, and the right vse thereof ouerturned. We see in this place, in this Commandement of God▪ that his Church and people may lawfully take vp weapons, and make war against their enemies. Abraham is saide to bee the Father of the faithfull, and the faithfull to be carried into his bosome, and to sit down with him in the Kingdome of Heauen: Yet hee made warre, Gen. 14, 14, 18 and ouer threw the enemies that had spoyled Sodome, and carried away the riches of it as a prey; and was not reprooued of Melchizedech, the Priest of the liuing God, but refreshed together with his army. The like we might say of Moses, Ioshua, the Iudges, and other godly Kings,1 Sam. 17, 47 and 2 Sam. 25 28. who fought many battels by the commandement of the Lord. The Scripture teacheth that Dauid a man after Gods owne heart, did fight the battels of God, and the people of God standing in battell aray against the Philistims, are called, The hoast of the liuing God. When the Souldiers heard the preaching of Iohn, the fore-runner of Christ, they came vnto him, and asked of him what they must doe: he did not disswade them from warre, or perswade them to cast away their weapons, but gaue them directions how to behaue themselues in that honourable profession, Doe violence to no man, neither accuse any falsely, Luke 3, 14. and be content with your wages. Neither did Peter, being sent for to come to Cornelius, a captaine of the Italian Band, a deuout man, and one that feared God command him to follow a new trade of life. Neither did Paul perswade Sergius Paulus the Deputy,Acts 10, 3, 4. and 13 7, 12 a prudent man, to renounce that calling: which no doubt they would haue done, if the profession of Chiualry, had not stood with the profession of Christianity. The Apostle in the Epistle to the Hebrews, teacheth touching the faithful,Heb. 11, 33, 34 that through faith they subdued kingdomes, wrought righteousnesse, obtained the promises, stopped the mouthes of lyons, quenched the violence of fire, escaped the edge of the sword, of weake were made strong, waxed valiant in battell, turned to flight the armies of the aliants. All these testimonies and examples of the old and new Testament, set forth expresly this truth, that it is a lawfull thing and allowed to the godly to follow the warres.
The reasons to confirme this truth do follow. Reason 1 First, God doth command it▪ and therefore doth allow it as iust and lawfull For hee doth not will things because they are iust, but they are iust because he willeth them. Now the holy Scripture affoordeth sundry testimonies of this truth, and setteth downe the precepts & commandements that God gaue to his people to bee their warrant to vse their weapon. So he commanded them to destroy the Canaanites, Deut. 7, 2, 3. The Lord thy God shall giue thē before thee, and thou shalt smite them, thou shalt vtterly destroy them, thou shalt make no couenant with them, nor haue compassion on them. Thus he commanded Saul to slay the Amalekites, 1 Sam. 15, 2. who set vpon the people of God when they were come out of the Land of Egypt; and as God commanded the worke, so he gaue a blessing vnto it, so that those enemies were brought to destruction. For we reade in the holy history, that God said vnto him, I remember what Amalek did to Israel, how they laid waite for them in the way, as they came vp from Egypt, now therefore go and smite Amalek and destroy ye al that pertaineth vnto them, and haue no compassion on them, but slay both man and woman, both infant and [...]uckling, both oxe and sheepe, both Camell and Asse. Many other precepts are found in the word of God, which we cannot stand vpon. But God the Lord of hoasts commandeth nothing yt is vniust & vnlawful, therfore war rightly vsed is lawful & warranted.
Secondly, as God gaue direct and expresse Reason 2 commandement, so the people of God going forth to battell were to call vppon him for a blessing, and to sanctifie the worke by prayer, and in so doing haue beene heard. Things in their owne nature vnlawfull, are so foule and filthy, that no prayer and inuocation of Gods name can cleanse them: nay▪ they make such prayer foule and abhominable. If an idolater going to worship his Idol, and serue the creature which is the work of mans hands, should poure out his praiers all day long,1 Kin. 18, 26. as ye Priests of Baal did to bee heard, O Baal heare vs: what were this but a bellowing or beating of the aire, or what profit should they receiue by it? But the people of God hauing praied for good successe, building themselues vpon the commandement of God, vpon the promise of blessing, and vpon the example of the faithful, haue earnestly praied, and effectually obtained that which they asked and desired. This we see in the practise of the sonnes of Reuben, and of Gad, and of halfe the Tribe of Manasseh, 1 Chr. 5, 19. Ʋaliant men, able to beare shield and sword, and exercised in war: when they made warre against the Hagarims, they were holpen against them, & they deliuered into their hands; for they cryed to God in the battell, & he heard them because they trusted in him. Seeing therefore God commandeth, and blesseth, and heareth, and deliuereth such as go to warre, it must needs follow▪ that war & true religion may well stand together, so that one and the same man may bee both a warriour and yet religious.
Let vs make vse of this point. First, it serueth Ʋse 1 to conuince the cursed sect of the Anabaptists and other spiritualists, who glory of the Spirit, [Page 17] and vnder a colour of seeking peace, and establishing vnity and concorde ouer all the world, do bring in detestable doctrines and absurd opinions, as if none were the true Church but onely themselues. True it is, it were to be wished, that all persons and nations maintained amity and league one with an other, and that there might be no more vse of the sword: but this is rather to bee wished, then expected: and may sooner bee spoken, then it will be obtained and effected. They obiect the Lawe of God, Thou shalt not kill, Obiection 1 Exod. 20, and the words of Christ, Resist not euill, Answere. Math. 5. But these and such like places must be vnderstood of priuate persons, and of priuate reuenge. It is vnlawfull for any person without a publike calling to that duty, to kill another: but a publike Officer may and ought to do it. So did Moses kill the Egyptian:Exod. 2, 12. with Act. 7, 25 Numb. 25, 8. 1 Kings 18, 40 so did Phineas those that committed fornication, as appeareth afterward in this booke: so did Eliah to the Priests of Baal that committed Idolatry, and seduced ye people. And thus it is in all lawfull warres, for souldiers haue a publike calling, they seek not priuate reuenge: and therefore the battell is saide,2 Chro. 20, 15. Not to be theirs, but the Lord of Hoasts. Likewise there is a priuate reuenge which Christ forbiddeth and condemneth; but the publike reuenge committed to the Magistrate who beareth not the sword in vaine, must bee duely and diligently executed, that euill may be taken away out of the City of God. For as in necessity it is good for mans body to cut off a rotten and dead member betimes, lest the sound parts be corrupted, and the whole body perish: so it is profitable for the safety and security of humane society, to sweepe away as dung hurtfull and noysome Citizens, before they infect others that liue among them. Wherefore so long as wicked men liue vp on the face of the earth, and so long as the Diuell stirreth vp his instruments to set themselues against God and his truth, and his seruants, so long there will be vse of the sword and of the Magistrate to handle it. Wherefore the Apostle calleth vpon vs to cal vpon God for Kings and Princes, and them that are in authority, that vnder them wee may liue a peaceable and quiet life▪ 1 Timoth. 2, 2 Ro. 13.1.2, 3. in all godlines & honesty. If then these be the ends of Magistracy, to maintaine peace, to settle quietnesse, to establish religion, and to confirme honesty of manners, surely it may be discharged and perfourmed by one that is religious and fearing God. Besides, God promised as a speciall grace and fauour to the Church of Christ in the new Testament, that Kings should be the nursing Fathers, & Queenes the nursing Mothers of it: Esay 49, 23. which could not be vnlesse a godly and faithfull man might beare the Office and discharge the calling of a Magistrate, and take vengeance of the wicked, & maintaine the cause of the righteous.
Secondly, wee learne heereby, that no calling Ʋse 2 and condition whatsoeuer, so it bee accompanied with faith and the fruites thereof can separate vs from saluation, and shutte vs out of Gods Kingdome. For seeing a man may be a good Christian▪ and a great warrior, which profession many times is most stained and corrupt; it cannot exclude any from eternall life, if themselues by infidelity & iniquity doe not exclude themselues. And albeit such persons many times haue no regarde of equity, or honesty or word, or oath, or Law, or shame, or conscience, but entitle themselues to all that their hand can lay hold vpon, as men wholly bent vpon spoile and rapine: yet the cause heereof is not in the profession, but in the professor: not in the warre, but in the warriour: and therefore it pleased GOD to shew foorth his great mercy in calling to his maruellous light many men out of that kinde of life. Such were the Centurion that came to Christ to haue his seruant healed,Math. 8, 5. Acts 10, 3. who is commended for his excellent faith: Cornelius is reported to bee a godly man, and to haue vnder him godly souldiers.
Seeing therefore warfare is no hatefull Ʋse 3 kinde of life in it selfe, such as are souldiers and fight in the field haue no lesse accesse to saluation then others, and shall rest in Abrahams bosome, who was also a warriour as wel as they; if they labour to bee the children of Abraham, and study not so much to bee souldiers, as Christian souldiers, which aime at the glory of God in all their actions, and not seeke to satisfie their owne lusts. How many are there that delight in nothing but in effusion of blood and all oppression? in doing violence, and robbing without difference of friend or foe, brother or enemy? If we professe the name of Christ Iesus, and beleeue to bee saued through his name, let vs so liue in war, as wee remember vnder whose banner wee fight, and whose name we do professe, and whose blessing we looke for.
If wee bee assured and perswaded of the lawfulnesse of the warre, why do we not carry our selues as men that fight not our owne battels, but the battels of the Lord of hostes? And if wee do not runne as desperate men, or as the horse that rusheth into the battell, why doe we not consider that our soule is in our hand, that we are in continuall danger of death, and must giue an account of the things done in this flesh, whether they bee good or euill?
Lastly, as the godly may lawfully make Warre, so they must bee carefull to obserue such conditions as make it lawfull and allowable: otherwise, the running of men together in hostile manner after the manner of wilde beasts, to shed blood, and to take away life, is of it selfe most sauage & barbarous.
The conditions to be obserued are these.Conditions to be obserued in warres. First, it must bee proclaimed by ye Magistrate, and such as haue authoritie: otherwise it is priuate reuenge, not publike iustice. We must not be like Simeon and Leui, the sons of Iacob, [Page 18] who hauing wrong and indignity offered of the Shechemites, reuenged their owne cause without authority or calling; for They drew their sword, Ge: 34, 25, 29. and went into the City boldly, and slew euery male, and tooke the spoile both of the place and people. They had no commandement or commission from Iacob their father, as appeareth in the reproofe vttered vnto them, & the curse denounced against them, Ye haue troubled me, Gen. 34, 30. and made me to sticke amongst the Inhabitants of the Land. And in another place, Cursed be their wrath, and 49, 7. for it was fierce: and the [...]r anger, for it was cruell: I will diuide them in Iacob, and scatter them in Israel. We see therfore that the people must not run vpon their owne head, nor take armes in hand at their owne pleasure, but must looke for the warrant and direction of the Magistrate.
Secondly, it belongeth to such as go vnto warre against another nation and people, to offer them conditions of peace▪ and to receiue such to mercy as yeeld vnto them, thereby to auoide the shedding of blood, and to shew themselues inclined to mercy. This proclaiming of peace is taught by the Lord himselfe. Deut. 20.Deut. 20, 10, 11, 12, 13, 14. When thou commest neere vnto a City to fight against it, thou shalt offer it peace: and if it answere thee againe peaceably, and open vnto thee, then shall all the people that is found there n, be tributaries vnto thee, and serue thee: but if it shall make no peace with thee, but make warre against thee, then thou shalt besiege it, and smite the Males thereof with the edge of the sworde. Likewise when Ioab pursued Sheba, a Traitor against Dauid, and besieged him in Abel, so that they cast vp a Mount against the Citie, & began to cast downe the wall, There cryed a w [...]se woman out of the City: 2 Sam. 20, 16, 17, 18. Heare, heare, I pray you, say vnto Ioab, Come thou hither, that I may speake with thee: and when he came nere vnto her, the woman said: Heare the wordes of thine handmaid, they spake in the old time, saying, They should aske of Abel, and so haue they continued. In which words she alludeth vnto the former Law, that before any City were ouerthrown, or any people put to the sword, peace should be propounded, and the Citizens that yeilded be receiued to mercy.
This is so equall and reasonable, that the vnbeleeuers among the Gentiles thought it expedient and necessary to accept of such as yeelded;Cic. de off [...]c. li. [...] albe t the Ram (a warlike instrument in those dayes, described by Iosephus in the warres of the Iewes) had shaken the wall, I seph. de be l [...] Iudat. l. 3. cap 9 that is, were euen ready to fall downe. And the Turkes themselues (proud and mercilesse enemies) that spare not to shed Christian blood,Turk. histor. in the lye of M [...] h [...]m [...]t the g [...]a [...] and poure it out as water, are perswaded that God will not prosper them in their affaires & assaults▪ except they first make vnto their enemies some of [...]er of peace. This putteth vs in minde, that wee should indi [...]e our heartes to s [...]e [...] mercy as much as may be; and not rage with fire and sword, but remember the common condition of mankinde, the vncertainty of all humane things, and the danger that may fall vpon our selues.
Thirdly, keepe all lawfull promises, euen to the enemy; which is a token of an vpright heart. When the spies that were sent to Iericho, and made a faithfull promise, and bounde it with an oath to saue Rahab and her fathers house from the common destruction of that City, Ioshua the Generall of the hoste, was so farre from denying to stand to that oath, that he called the two men that had spyed out the Countrey, and saide vnto them;Ioshua 6, 22. Goe into the Harlots house, and bring out thence the Woman, and all that she hath, as ye sware vnto her. Therfore the Prophet teacheth, that he shall dwell in the Tabernacle of the Lord,Psal. 15, 4. and rest in his holy hill, That sweareth to his owne hinderance, and changeth not. If there be no faith in our words, nor truth in our dealings, nor constancy in our promises, but that we can take vppe the name of God in our mouths and vse it as a colour to hide our bloody deseignes; wee must not looke for any blessing from GOD, nor to haue him to go out with our armies.
Fourthly, let the ends of our warres be holy and righteous, not tyranny, not vainglory, but to maintaine the honor and glory of God, to defend the Church and Commonwealth from violence and inuasion, and to establish peace and concord in our borders. The Heathen by Natures light saw these three ends of a iust warre, first to withstand force by force,Cic. de offic. l. 1. and to defend themselues and the things that belong vnto them. Secondly, to recouer things lost, and regaine things taken away. Thirdly, to reuenge wrongs and iniuries offered, being before prouoked. Many examples are set downe in the Scriptures, of the godlie Kings, and other Gouernors, who propounded these ends vnto themselues, and so were able to warrant to themselues and others, the bearing of Armes.
Fiftly, we must not suffer leud & euill persons, incorrigible and vnreformable, to remaine in the hoste of God, who may endanger the whole hoste, and bring the curse of God vpon them. For how should God giue a blessing to such wicked instruments? or how should he fight their battels that fight against him? Hence it is, that he commandeth, Deut. 23.Deut. 23, 9, 10 When thou goest out with the hoste against thine enemies, keepe thee then from all wickednes. &c. When the Israelites gathered themselues together to smite At, they could not prosper, but were smitten downe & ouercome by their enemies,Iosh [...]7, 11, 12. Because they had sinned and transgressed the couenant of God which hee commaunded them, for they had euen taken of the excommunicate thing, and had stoln and dissembled also, and put it euen with their owne stuffe. So long as Achan remained among them, who had taken two hundred shekels of siluer, a goodly Babylonish garment, and a wedge of gold contrary to the commandement of God, they could not stand before their enimies, but [Page 19] were constrained to turne their backes.
This example doth Phinehas afterward propound as a warning to the Tribe of Reuben & Gad▪ and the halfe Tribe of Manasseh, ch. 22 Did not Achan the sonne of Zerah trespasse grieuously in the excommunicate thing and wrath fel on all the Congregation of Israel? Iosh. 22, 20 and this man alone perished not in his wickednesse. This is the cause why our warres do not prosper, that when wee haue sent out our armies by thousands, they haue returned by hundreds: and when we haue sent out hundreds, they haue come home by tennes, because they haue giuen themselues to al wickednesse and vngodlinesse: they haue broken out into all disorder, and committed all abominations with greedinesse, and none is carefull to restraine them and reforme them. They haue not desired God to guide them, and as a Captaine to goe out with their armies; they haue had nothing to do with him, nor he with them: they haue beene led by the diuell, he hath gone out with them and returned home with them, & taketh the gouernment of their whole liues; they liue to him, and without repentance they dye to him. Sixtly, that we may vse our wars aright it behoueth vs to put our trust in God alone, to depend vpon him, to pray vnto him, and to looke for safety and helpe from him. It is not the Shield that can defend vs, it is not the sword that can deliuer vs, it is not the horse that can saue vs: the best shield is, The Shield of faith, Eph: 6, 14, 16, 17 the surest armour is The brestplate of righteousnesse the helmet of saluation, & the sword of the Spirit, which is the word of God. The Prophet Ieremy teacheth, chapt. 17. Cursed be the man that trusteth in man, and maketh flesh his arme, Ier: 17, 5 and with-draweth his heart from the Lord. Dauid putting confidence in God when he went to encounter with Goliah, put off Sauls armour, and saide, Thou commest vnto me with a sword, 1 Sam: 17, 45: 1 Sam: 14, 6 and with a speare, and with a shield, but I come to thee in the name of the Lord of boasts, the GOD of the hoast of Israel, whom thou hast railed vpon. Thus did Iehosaphat arme himselfe when he was assaulted by his enemies. 2. Chron. 20.2 Chr. 20, 3.12 There is no strength in vs to stand before this great multitude that commeth against vs, neyther doe wee know what to doe: but our eyes are toward thee. Saneherib glorying in his owne strength, and boasting of his owne power, is driuen to flight with his whole army, 2 Kings 19.25. Wee haue seene sometimes the swift not to gaine the prize in running, nor the valiant the victorie in fighting▪ nor the strong the praise in wrestling: for as Sa [...]omon saith, Prou. 21.Prou. 21, 31 The horse is prepared against the day of battell, but saluat on is of the Lord. Such therefore as trust in the greatnesse of their owne strength, and do not put their confidence in the liuing God, lye open as a prey to their enemies▪ and cannot looke for God o be their deliuerer. Seuenthly, no man should go out to warfare but with greese of minde, and sorrow of heart. For albeit the warre be lawfull yet when the enemies are slaine in battell, it is a defiling of mens hands, and a defacing of Gods Image. God hath imprinted his Image in man, as hee teacheth, Gen. 9, 6: in as much as in the image of God he made man. Likewise when Dauid would haue builded a Temple vnto God, it was said vnto him 1, Chron. 22.1 Chro. 22, 8, and 28, 3, 2 Sam: [...], 13 Thou hast seed mu [...]h bloud, and hast made great battels: thou shalt not build an house vnto my name, for thou hast shed much blood vpon the earth in my sight. Not that hee imputeth it simply for a crime, but to giue euery one a lesson and direction which is constrained to fight against his enemies▪ though the cause be iust▪ and the quarrel lawfull, that they should be greeued, to see the order of nature so troubled and peruerted by reason of mens sinnes and wickednes. We ought so to liue together, and loue one another as brethren, and acknowledge our owne flesh in all that are created after our likenesse what corruption then and confusion is this that we shall be driuen to destroy each other after this fashion? Wherefore, euen in the time of warre, hee that putteth on armour against his enemies, and girdeth his sworde by his side, must do it after a sort against his will, and with sorrow conceiued in his hart, knowing that such outrage hapneth not without great iniquity of men; and desiring rather to liue quietly, and to maintaine peace and concord with all men, as farre as it is possible, and as much as lyeth in vs, as if our hands were tied behind vs from committing any outrage or euill deeds. Lastly, because the liberty & licentiousnesse of Souldiers is many times left free, and is without bit and bridle to restraine them, it belongeth to Captaines and Gouernors of the hoast to range the common Souldier in good order and military discipline, that they breake not out to endamage or destroy those whome they ought aboue all to protect and defend. Warre is iudged and esteemed of them to be the time wherin lawes are silent, and al things held lawfull that their owne heart lusteth after. Hence it commeth to passe, that there is such thirsting after goods, deflowring of virgines, rauishing of wiues, slaughter of parents, robbing of houses, burning of Churches, and scorning of religion and all holy things, yea making a mocke of Christ our Sauiour. So then, if seuere discipline be not vsed, & order taken that the people liuing in peace bee not abused, all thinges will be held lawfull beside right and honesty: iniuries will be accounted good dealing, and all things taken to be common, and to belong to him that first can seaze vpon them. It is saide of the Centurion in the Gospell, that his authority was such ouer them that belonged to his band, that none durst oppose themselus against him, or resist his charge that hee gaue vnto them, saying, I am a man also vnder the authority of another, Math: 8, 9. and haue Souldiers vnder me; and I say to one, goe, and he goeth: and to another, [Page 20] Come and he commeth; and to my seruant, Do this, and he doth it. This was a commendation both of the Captaine that so ordered and ruled them, that he had them so obedient and seruiceable vnto him; and likewise of the Souldiers that would submit themselues vnto his authority, and suffer themselues to be gouerned according to the martiall lawes of a well trained garrison. But of this point occasion will be offered to speak in this booke afterward, chap. 21. ver. 28. and chap. 24. verse 20. and chap. 25. ver. 17. & chap. 31, 7.
[Verse 5] These are the names of the men that shall stand with you; of the tribe of Ruben, Elizur the sonne of Shedeur, &c.] As this Booke of Moses beareth the title of Numbers; so a great part of it is spent in numbering of the people, to assure vs that God hath numbred those that are his, he keepeth the tale of them, & none are hidden from him, none escape his knowledge, Doctrine 2. The Lord knoweth the number & the names of all such as belōg to him. or sight. Wee learne from hence that the Lord knoweth perfectly who they are that are his, both what their numbers and what their names are. When Israel had corrupted their wayes and set vp idolatry, so that Elias thought himselfe left alone; what saide the Oracle of God, that made answere vnto him?1 King. 19, 10, 18. Rom. 11, 3, 4. I haue reserued vnto my selfe seauen thousand men, which haue not bowed the knee to Baal. Where we see, the Lord saw not as man seeth, hee knew those whom Elias could not know. To this end the Prophet saith, Psalme 147, 5.Psal. 147.5. He counteth the number of the stars, and calleth them all by their names: albeit to man it be incredible and vnpossible, that hee should number and name the starres in the firmament, yet this to him shall not bee hard, much lesse vnpossible. Thus sayeth the Lorde also by the Prophet Esay, Esay 40, 26. Lift vp your eyes on high, and behold who hath created these thinges, and bringeth out their armies by numbers, and calleth them all by names: by the greatnesse of his power and mighty strength, nothing faileth. Heereunto wee may referre that vsuall phrase of speech in the Scripture, that the names of the elect are saide to be written in the booke of life which God hath made:Exod. 32, 32. Psal. 69, 28. Philip. 4, 3. Reuel. 20, 12. which is a borrowed speech from such records as are kept in a Citie, wherein the names of the Freemen and Cittizens in the same are written. All these testimonies are so many consents of the Scripture to prooue and confirme this truth; namely, that the seruants of GOD are knowne to him, and approoued of him; not onely in generall, but specially and particularly, so that he is able both to number them, and to name them.
The reasons are not hard to bee gathered. Reason 1 First, the knowledge of God is so exact and perfect, that most secret things are knowne, and the smallest are regarded of him. What is a lesse matter, or of lesse moment then a Sparrow that doeth fall to the ground? Or the haires that fall from the head? yet euen these are ordered by him, and his diuine prouidence ouerswayeth them. This Christ our Sauiour putteth in our minds, in the tenth chapter of Saint Mathew, and the 29, 30. verses. Are not two Sparrowes solde for a Farthing? And one of them shall not fall on the ground without your Father: yea, and the haires of your head are numbred. If then, thinges so small and slight, and little regarded of men, bee numbred of Almighty GOD; much more are wee respected of him? And if our verie haires bee numbred, much more are our names.
Secondly, Christ Iesus setteth foorth himselfe Reason 2 as the true Sheepheard of his Sheepe. A Sheepheard knoweth his owne Sheepe, whereof hee hath taken the charge and ouersight. Christ is the Sheepheard, the Church is the Flocke: his word is the staffe whereby hee ruleth, and the pastures wherewith he feedeth them; and therefore hee knoweth them all by their names. A good Sheepeheard oftentimes numbreth his Sheepe, and misseth none of them but hee seeketh the lost one. So is it with Christ: hee is a farre better Sheepeheard and more faithfull then those that haue the guidance and gouernance of such as are but for the belly and the slaughter; For he giueth his life for the Sheepe. This hee teacheth at large in the tenth Chapter of Saint Iohn, and the 2.3. and 11. verses. I I am that good Sheepeheard: that good Sheepeheard that giueth his life for his Sheepe: to him the Porter openeth, and the Sheep heare his voice, and hee calleth his owne Sheepe by name, and leadeth them out. Seeing then, Christ is a faithfull Sheepeheard, hee cannot bee ignorant of our numbers, or our names, or our natures.
Thirdly, all his people are euermore present Reason 3 with him, wheresoeuer they bee; yea albeit they bee absent from him; yea albeit they haue no beeing. Hee seeth them when they are from him, hee knoweth them when they are not. Nathaniel was seene of Christ,Iohn 1, 47. and knowne by name, beeing farre from him, while hee was vnder the Figge-tree. Iosiah was named of God long before he was borne, as we see in the first booke of the Kings, chap. 13. and the second verse: (and so is Cyus, Esay 45, 1, 2. as appeareth in the prophesie of Isaiah.) For, when the Prophet was sent to cry out against the Altar at Bethel, he saide; O Altar, Altar, thus saith the Lord: Behold, a childe shall bee borne to the house of Dauid, Iosiah by name, and vpon thee shall hee sacrifice the Priestes of the high places that burne Incense vpon thee, & they shall burne mens bones vppon thee. This was threatned long before Iosiah was borne, yet God knoweth his name before hee was, and reuealeth him as if hee had bene aliue in that time.
The like we may say of Cyrus the deliuerer of the Iewes, whom the Lord nameth and appointeth to free his people from the bondage & captiuity wherein they liued: albeit at that [Page 21] time hee was not borne, nor in an hundred yeares after, nor Iosiah in three hundred after his name was published. Seeing therefore the very haires of our heads are numbred; seeing Christ is the good Shepheard of his Sheepe; and seeing all things both past and to come are present with God, so that hee beholdeth them with one acte; wee conclude, that the people of God are knowne to him, and that particularly.
Ʋse 1 The Vses. First, this giueth singular comfort to all Gods children, if any thing else bee able to minister them comfort. If an earthly Prince should vouchsafe to looke vpon vs, & shew vs this fauour to single vs out from the rest, and call vs by our names, how would we reioyce, and how much would we esteem that the King would stoope so low as to know vs? So doth this doctrine seale vp to our heartes this great consolation, that the King of heauen doth know vs by our names. Are we then in trouble and persecution? Are wee accounted silly men, obscure, base, and vnregarded? Do we liue as contemptible persons to the men of this world? and will they not once vouchsafe to know vs? Let not this trouble or grieue vs; let it not dismay or discomfort vs, we cannot sinke downe in destruction; but rather let vs lift vp our heads, assuring our selues, that albeit they turne themselues from vs, yet God looketh vpon vs; though they reproch vs, yet he will respect vs: and though they seeke to roote out our names from the earth, yet hee will know vs, and call vs by our names. Thus the Lord speaketh to Moses, and encourageth him. Exod. 33. and sheweth how he regardeth him in all trouble, because hee knew him by name, Thou hast found grace in my sight, and I know thee by name. Exo. 33, 12.17 Where we see, hee ioyneth these two together, Finding grace in his sight, and knowing him by name. The like doth Christ say to his Disciples that returned from preaching of the Gospell,Luke 10, 20. In this reioyce not, that the spirits are subdued vnto you: but rather reioyce, because your names are written in heauen. And indeed, what greater comfort can there be then this? If thou hadst all the delights and pleasures of this life for a season, and haddest thy name written in the blacke book of reprobation, and thy condemnation grauen in thy forehead, what could the former allurements comfort thee? Or how could they driue horror and heauinesse from thy heart? So when he sent out his Apostles, and gaue them power to cast out vncleane spirits▪ and to heale all sicknesses, hauing taught them that the haires of their head were numbred;Math. 10, 28. he addeth, Feare ye not them that kill the body, and are not able to kill the soule: but rather feare him which is able to destroy both soule and body in hell. So then, heere we haue the foundation of sounde comfort laide before vs, and this wee must lay vp in store against the day of tentation and time of trouble. For albeit we liue now in time of peace and plenty: yet we know not how long they shall continue, and how soone they may be taken from vs, and we bee scourged with the contrary iudgements
It is a rule in our holy Religion, that the Church must taste of the Crosse▪ and God wil try vs this way, that wee may bee acquainted with our owne infirmities; that wee may bee preserued from many greeuous sinnes; that we should not be condemned with the Worlde; that others beholding Gods hand correcting his Church for sinne, might learne thereby to hate and abhorre sinne, and to loue righteousnesse; and that the Church might gaine glory to Gods name, by striuing for the trueth vnto the death. But when the crosse is any way vp on vs▪ and we feele the sharpnesse of his rod we are ready to sinke downe to desperation and to say wee are no more had in rememberance, as Psal. 10, 1. Why standest thou farre off O Lord, and hidest thee in due time, euen in affl [...]ction? And afterward, Psal. 22, 1, 2. My God, my God why hast thou forsaken mee, and art so farr [...] from my health, and from the wordes of my roaring? O my God, I cry by day, but thou hearest not: and by night, but haue no audience. Thus are we inclined to iudge in our miseries, and to thinke God to haue forgotten vs, and to be vtterly absent from vs. But if wee in time of trouble remember him and his name, hee will remember vs and our names for good, & not for euill. If we can say in trouble, I wil delight in thy statutes, I will not forget thy word: Psal 119, 16, 6 [...], 163. beholde mine affliction & deliuer mee, for I haue not forgottē thy law: we may lay this vp as a truth, & plant it as a chiefe plant in the ground of our hearts, that God will neuer forget vs, nor put vs out of his sight for euer. True it is, hee will proue his people, and try their faith for a season, but he will neuer forsake them, nor leaue them as a prey in the iawes of their enemies, who reioyce at their fall, and delight themselues in their aduersities. And as true it is, that the vngodly triumph ouer them, & trample vppon them, euen as abiects and men out of the fauour of God; but if we waite a little while, he will remember his people according to his mercy, and recompence his aduersaries according to their iniquity. This doeth the Prophet declare, Psal. 10. where he complaineth of the fraud, wrong, rapine, and tirannie of the vngodly, He hath said in his heart, God hath forgotten, he hideth away his face, Psal. 10, 11, 12 14. and wil neuer see: yet thou hast seene it, for thou beholdest mischiefe and wrong, that thou mayest take it into thine owne hands, the poore committeth himselfe to thee, for thou art the helper of the fatherlesse.
Howsoeuer therefore the faithfull say they are forsaken, and the vnfaithfull iudge them also to bee forsaken: yet there is great difference betweene the tentation of the one, and opinion of the other. The godlye speake of themselues according to their present feeling and vtter such wordes while the tentation is heauy vpon them: howbeit at that time they [Page 22] are vnfit iudges of themselues & of their condition how it standeth betweene God & their soules. They are ready to speake according to their tentation; the vngodly vtter their rash and vncharitable opinion: the diuell broacheth his false and forged suggestion. The faithfull indeede do oftentimes cry out in the bitternesse and anguish of spirit,Psal. 13, 1. and 42, 9, 11. & 44 23.24, 25, 26. and 74, 19. & 77, 7, 8, 9, 10. How long wilte thou forget me, O Lord, for euer? How long wilt thou hide thy face from me? And againe, I will say vnto God which is my rock, why hast thou forgotten me? Why go I mourning when the enemie oppresseth me? Why art thou cast downe my soule? and why art thou disquieted within me? Waite on God, for I will yet giue him thankes, he is my present helpe, and my God. And Psal. 44. Ʋp, why sleepest thou, O Lord; awake, bee not farre off for euer: wherfore hidest thou thy face & forgettest our misery, and our affliction? For our soule is beaten downe vnto the dust, our belly cleaueth vnto the ground: rise vp for our succour, and redeeme vs for thy mercies sake. And in another place, Will the Lord absent himselfe for euer, and will he shew no more fauour? Is his mercy clean gone for euer, doth his promise faile for euermore? Hath God forgotten to be mercifull? Hath hee shut vp his tender mercies wholly in d [...]spleasure? And I saide, This is my death, &c. Thus do the faithfull cry out and complaine, as if they were without both faith and feeling of any fauour of God: and yet in all these distresses and afflictions God is not absent from them, neither hath forgotten them. Some diseases of the body are so forcible and violent▪ that they seeme to haue taken away al life, and to haue broght present death, yet afterward there is a recouery and raising vp again contrary to the feeling of the person diseased, and the iudgment of the beholders: thus standeth the case with many deare seruants of God, who in the extremity of affliction, and brunt of tentation, seeme to themselues and others to haue vtterly lost the life of faith, and light of grace, wc in former times they haue felt and enioyed. The trees in winter seeme to be dead, without sap, without leaues, without life; nothing appeareth to yeeld any hope of future fruit in time to grow vpon them: but when the winter season is passed, & the Spring approcheth, they shew forth by liuely effects that they had life in them, and were not dead. The houre of tentation with the faithfull is ye time of Winter, they seeme benummed for a short season: but as they gather strength, and faith beginneth to spring vp, they shall finde and feele a present operation of vnspeakeable comfort. And heereunto our present doctrine in hand maketh a way, when it teacheth that God wil shew his helpe in time of need, seeing he knoweth the numbers and the names of vs. When the Church was in great misery in Egypt, so that his people sighed for the bondage & cried, their cry for the bondage came vp to God; and hee saide,Exo. 2.23. and 3, 7. I haue surely seene the trouble of my people which are in Egypt, and haue heard their cry, because of their Taske-maisters: for I know their sorrowes. The Prophet Esay to this purpose ioyneth together their affliction and Gods compassion, chap. 49. But Sion said, Esa. 49, 14, 15. The Lord hath forsaken me, and the Lorde hath forgotten me: Can a woman forget her child, and not haue compassion on the sonne of her Wombe? Though they should forget, yet will I not forget thee; behold, I haue grauen thee vpon the palme of mine hands, &c. Loe heere what comfort is giuen against all the discomforts that happen vnto vs, and against all the disgraces and distresses that are throwne vpon vs: though men will not know vs, but stand farre from vs, yet GOD will know vs, and not bee ashamed of vs. Our particular estates, our particular names are not vnknowne to him: so that we may euery one of vs say with the Prophet, The Lord hath called me from the wombe, Esay 49, 1. and 43, 1. and made mention of my name from my mothers belly. Let vs apply this promise vnto our selues and esteeme little to be iudged by the corrupt iudgement of man: neither let vs sit in iudgement vpon our selues to esteeme of our selues by our present feeling: for we are not vpright iudges in time of tentation, and we must walk by faith, not by feeling. For there may bee faith, when we are void of feeling, as we heard before in the former examples: wee suffer a kinde of eclipse as the celestiall lights do, but in the end recouer the light which we seemed to haue lost.
Secondly, wee may gather from hence the Ʋse 2 wofull and wretched estate of all the vngodly, that thinke themselues happy and blessed men, and yet they finde in the end, that they are the onely vnhappy men in the world, and that it had bene good for them if they had neuet bene borne. For better neuer to be borne, then to be borne to hell and destruction.Gal. 4.9. Now as it is a great part of the comfort of all Gods children, that he will know them; who as they haue a regarde to know God in this life, to know him in his word and other meanes appointed for their saluation, so shal they bee knowne of God in his kingdom, and acknowledged before the Angels in heauen: so this is not the least of the misery belonging vnto all that worke iniquity, that God will not know them.
Heere some man may say, Obiection. It skilleth not what they do, or how they liue, if GOD will take no knowledge of them. I answer, Answere. these men might thinke themselues in good case if God were ignorant of them, and knew not their liues. But all things are naked to him, & open before his eyes with whom wee haue to doe. Heb. 4.13. This the Prophet Ieremy confirmeth in his prayer to God, Thou shewest mercie vnto thousands, Ier. 32, 18, 19. and recompensest the iniquity of the fathers into the bosom of the children after them. O God the great & mighty, whose name is the Lorde of hostes, great in counsell and mightie in worke, for thine eyes are open vpon all the wayes of the sons of men, to giue to euery one according to his wayes, [Page 23] and according to the fruite of his workes. If then he know and vnderstand all things past, present, and to come, and all persons are euermore in his eye, how can hee bee saide not to know the vngodly? The answere is, there is a two-folde kinde of knowledge spoken of in the Scripture. One is, that knowledge whereby he alloweth, accepteth, and approueth of his creatures to bee his, vouchsafing to them his speciall fauour, & louing them as his own children: of this the Psalmist saith, The Lord knoweth the way of the righteous or godly, Psal. 1, 6, but the way of the wicked shall perish. So the Apostle saith, Rom. 11, 2. God hath not cast away his people whom he knew before, that is, whom hee approued and loued The other is that knowledge whereby he disalloweth of the wicked, and disavoweth them to be his; and therefore he wil not shew forth his mercy toward them: and of this we now speak, which setteth forth the greatnesse of their misery and vnhappines. Though he know them by the general knowledge of his power and prouidence,Psal. 34, 16. Iob [...]9, 21. Psalme 31, 3. Ieremy 9, 12. Exod. 6, 6. Psal. 110, 1. & 114, 7. & 27, 8, 9. yet he wil not see them with the eie of his pity, nor touch them with the hand of his fauour, nor heare them with the eare of his bounty, nor speake vnto them with the mouth of his goodnes, nor compasse them with the arme of his protection, nor come vnto them with the feete of his presence, nor behold them with the Face and countenance of his louing kindnesse. Can there be a more miserable condition described, and felt then this is? Yet these are they that count themselues happy, and entitle themselues to the Kingdome of heauen. But as soone shall they bring heauen and earth together, and make an agreement betweene fire and water, betweene God and the diuell betweene righteousnesse and vnrighteousnesse, as procure the loue and fauour of God toward them, so long as they walke in their euill waies. For, as they regard not to know God, in his word; so hee regardeth not to know them with his grace in this life, and to crown them with his glory in the life to come. These are they that Iob speaketh of, chap. 21. ver. 14, 15. Who say vnto God, Depart from vs: for we desire not the knowledge of thy wayes. Who is the Almightie that we should serue him? And what profit should we haue, if we should pray vnto him? Though they speake not this with their tongues, nor vtter such words with their mouths: yet such corruption and Atheisme is in their harts. For there is a double kinde of voice, and a two-fold speaking. One with the tongue, the other with the heart: and the foole speaketh with them both, sometimes with the former, and sometimes with the latter. On the other side▪ the Lord recompenceth them according to their words and workes, and meeteth with them according to their sinnes: for hee will professe vnto them his despising of them as they haue despised him, and his passing by of them in the day of iudgement, as they haue passed by him in the day of his mercie. This is it which Christ himselfe speaketh in the manifestation of the iust condemnation of the Reprobate, Math. 7, 23. Then will I professe to them, I neuer knew you: depart from me ye workers of iniquity. Heere is a description of the estate of all vnreformed and vnrepentant persons, God disclaimeth them, & commandeth them to depart out of his sight. Both these are ioyned together, and both of them are most fearefull. If God once disclaime vs, who can lay claime to vs but the diuell? If we may not enioy the presence of God, whose fellowship shall we enioy but the diuels? And mark with me how God iustly repayeth such men, and findeth them out in their owne wickednesse. They say to God in their life, as we heard before out of Iob, Depart from vs: and God in the last day shall say to them, Depart from mee. They say in their life to God, wee desire not the knowledge of thy wayes: and he shall say in the end of the world, I know you not, ye workers of iniquity. They will not know the Lord who he is, and the Lord will not know them with his fauour, but with his furie: not with mercy, but with iudgement: not with glory, but with shame and contempt poured vpon them.
Hence it is, that in another place amplifying the last iudgement he saith, Then shall they begin to say, Luk: 13, 26, 27 We haue eaten and drunke in thy presence, and thou hast taught in our streets: But he shall say, I tell you, I know ye not whence you are; depart from me ye workers of iniqu [...]ty. Let vs therefore all betimes seeke to know the Lord, to haue him dwelling in our hearts, to call vpon him, and to attend vnto his word with feare and reuerence, that he may know vs and accept of vs. When a certaine man going downe from Ierusalem to Iericho fell amongst theeues, was robbed of his goods,Luke 10, 31, 32, 33. stripped of his raiment, wounded in his body, and lefte halfe dead, did it not increase his sorrow and misery, that a certaine Priest saw him and passed by on the other side? And that likewise a Leuite came neere to the place, looked vppon him, and departed his way without counsell or comfort, without succor or assistance? This did adde to the heape of his miserie: but how much more lamentable shall it bee, when wee shall lye not halfe dead, but without any life of God in vs▪ without any pitty shewed vnto vs, without any Samaritan to haue compassion vpon vs, to binde vp our wounds, to poure in oyle and wine, to giue vs any ease, or to make prouision for vs? When God will not know vs, none of his creatures shall acknowledge vs, or comfort vs, or call vs by our names. It shall bee with vs, as with the rich man, to whō the Scripture vouchsafeth to giue no name, as not worthy to be spoken of,Luke 16, 19. verifying the saying of the Wiseman, Prou. 10, 7. The memoriall of the iust shall be blessed: but the name of the wicked shall rot. Seeing therefore, God promiseth to take notice of all such as are his, it followeth, he wil not know, that is, [Page 24] loue or allow the wicked or their deedes, and therefore their condition must needs be miserable, as being out of his number.
Ʋse 3 Thirdly, seeing all that are Gods are numbred of him, and haue their names written in his booke, this serueth to seale vp the assurāce of our saluation and election to eternall life. For, if God know vs euen by name, our names shall neuer be blotted out of his account, but remaine there grauen for euer. This the Apostle teacheth, 2 Tim. 2, 19. The foundation of God remaineth sure, and hath this seale; The Lord knoweth who are his: and let euery one that calleth on the name of Christ depart from iniquity. Where he sheweth, that Gods decree is infallible and vnchangeable, and built vppon a sure foundation, that cannot bee remooued. True it is, Satan will not cease to winnow vs, the world to allure vs, the flesh to corrupt vs, and sundry other tentations to set vpon vs; yet the elect shall not bee seduced and peruerted by those subtilties and suggestions, but onely the Reprobate which were of olde ordained to condemnation.Iude 4. 1 Peter 2, 8.
Christ our Sauiour fore-sheweth of the perillous times that are to come, that there shall arise false Christs, and false Prophets, and shall shew great signes and wonders;Math. 24, 24. so that if it were possible, they should deceiue the very elect. He addeth, if it were possible, because it is altogether vnpossible, both by reason of Christs intercession, Iohn 17, 20, 21. & 16, 13. and also through the holy Spirit which is in them, comforting them, and leading them into all truth, Heereunto also hee hath respect when he saith vnto Peter, Simon, Simon, behold Satan hath desired to winnow you as wheate: Luke 22, 32. but I haue prayed for thee, that thy Faith faile not. For the elect are the members of his bodye, which he will saue:Iohn 10, 26. the Sheepe of his pasture, which no man shall take out of his hand: they are his people, whom because he hath iustified, he will also glorifie. He hath loued them, and whom he loueth, he doth loue to the end; so that no creature shall bee able to separate them from his loue.
Obiection. Heere a question may be demanded, whether the gifts and graces of God may bee lost, or not? Whether they may decay and die in vs or not? And whether the elect may lose their saluation or not? I answer, Answer. we must consider that there are diuers gifts of God, some generall, others particular: some lesser, and some greater. First therefore wee must know, that the generall or common gifts may bee vtterly taken away, and quite lost, as if they had neuer bene giuen, neuer bene receiued. This we learne in the parable of the sower, Luk. 8, 13, 14. many that are hearers of the word receiue it with ioy, and beleeue for a season, yet in time of tentation fall away. So the Apostle to the Hebrewes sheweth, that some who haue beene enlightned and tasted of the heauenly gift,Heb. 6, 6. and made partakers of the holy▪ Ghost, may fall backe againe, and crucifie to themselues the Son of God, and make a mocke of him. There are other graces and workes of the Spirit, which are special, and of an higher nature, & of greater importance; these are proper to the Seruants of God: such are faith, repentance, regeneration, sanctification, and other fruits of election, these are of another nature; and shall neuer be lost, but are as a light that shal neuer be extinguished.
This the Apostle Iohn setteth down, 1 Ioh. 3, 9. Whosoeuer is borne of God, sinneth not, that is, cannot quite fall away by sinne: because his seed remaineth in him; neither can be sin, because he is borne of God. Heereunto Paul accordeth, Rom. 11, 29. when he saith, The gifts & calling of God are without repentance. This appeareth euidently vnto vs in inferiour thinges of this world. Consider the seede that is sowne and cast into the earth. Some corne is sowne and neuer riseth, but rotteth in the ground: some springeth vp and promiseth hope of a plentifull haruest, yet shortly after withereth: this is soone vp, and soone gone. Some proceedeth farther, it groweth vp to an eare, and sheweth beautifull, yet it is blasted: other-some by Gods blessing continueth, and commeth to a timely and seasonable ripenesse. And as it is in corn, so we may see the like in trees. Some trees are planted, and neuer take any roote: some take root, and neuer haue blossom: some beare blossomes, but neuer bring forth fruite: and some by the blessing of him that is The true Husbandman, both roote deepely,Iohn 15, 1. and blossome fairely, and bring forth fruite plentifully in due season. So is it in this matter, touching the gifts of God.
Some, when they haue heard the worde, which seemeth sowed in the furrowes of their heart, do giue a shew, and offer an hope, but they decay by and by, and wither as fast as they began to florish. Others haue taken deeper roote of earth, and hold out a long time, and make promise of better things, yet they decay at the last as corne blasted in the eare, & deceiue themselues and others. Others continue to the end; these are planted surely, and builded vpon the rocke, who may be shaken, but cannot fall; neither shall euer be plucked vp by the roots, but grow and prosper with much increase. These are described, Psal. 1, 3. & 92, 13, 14. He shall be like a Tree planted by the riuers of waters, that will bring forth fruit in due seasen, whose leafe shall not fade, so whatsoeuer he shall do shall prosper. And also in another place, Such as be planted in the house of the lord, shall flourish in the Courts of our God: they shall bring forth fruite in their age: they shall be fat & flourishing. Thus then we see, that some graces may dye and wither away, and also what they be, namely, such as are generall, and common to the godly and vngodly.
Secondly, touching the gifts pertaining to saluation, they are also of two sorts, some are simply necessary, without which a man cannot be saued; such are faith and sanctification. [Page 25] Other be lesse necessary, not alwayes going with faith, but sometimes onely, & somtimes are separated for a time from it; of this sorte are, a plentiful feeling of Gods fauour, boldnesse in prayer, ioy in the holy Ghost, and a full assurance of saluation: these not being absolutely necessary, nor alwaies found in them (though onely proper vnto them) may for a time be wholly lost in the best and most approued seruants of God. Thirdly, wee must know that the gifts that are simply necessarie to saluation; without which, no man of yeres can enter into the kingdome of heauen, as Faith and Repentance (considered in themselues) may both wholly and finally bee lost: for there is nothing in them or their nature, or in vs and our nature to make them or vs vnchangeable. The state of the elect Angels is changeable, who keepe their originall estate by the power of God confirming them therein. Wee see innumerable companies of the Angels fell downe from heauen, when they were left vnto themselues,Iude 6. 2 Peter 2, 4. And are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day. Nothing is in it owne nature vnchangeable but GOD,Iames 1, 17. With whom is no variablenesse, neither shadow of turning. Hence it is that the Apostle calleth him the King euerlasting, 1 Tim. 1, 17. immortall, inuisible, the onely wise God. Thus we see that this title of immortality and vnchangeablenesse is proper to God alone.
Fourthly, those gifts and graces of absolute necessity may perish fully and finally, vnlesse they be confirmed in vs by the grace of corroboration: so likewise it was with the Angels, they were subiect to fall without speciall strength, whereby they are inabled to stand, and to hold fast their habitation in heauen. So then, the reason why the elect after their calling do not fall from grace, is not in the nature of faith, or the constancie of grace it selfe, but it proceedeth wholly from ye mercifull promise of God made to the faithfull & to their faith, which he cannot frustrate; and therefore we cannot be deceiued, because he that hath made the promise cannot lie We know and are not ignorant, what Christ saith to Peter, Math. 16, 18. Thou art Peter, and vpon this rock I will build my Church, and the gates of hell shall not preuaile against it.
Lastly, these giftes of God, though they cannot totally and finally be lost in regard of Gods promise, yet the enemies of our Faith and obedience may greatly assault them, and greeuously weaken them, and pittifully diminish them, and thereby make a deepe wound and impression in our soules, so that thereby we may lye langui [...]hing, gaping and gasping for life, and draw as it were to the point of death. The Prophet felt few or no effects of the Spirit working in him, when he said, There is no hope for me in my God. So then, albeit it be sure & certaine, that the sauing gifts of GOD are without repentance, and that a true iustifying faith (peculiar to the elect) cannot totally and finally be lost; yet when we haue receiued them, if we waxe proud and wanton; if we grow secure, and giue our selues to commit iniquity, these graces of God may so decay in vs, as that in our owne iudgement and feeling, and in the opinion of others, it may seeme that they are quite lost, and the Spirite of God to be departed from vs. Take the Galathians for an example, who were truely called by the Gospell, and receiued Christ Iesus to saluation, as appeareth in that they receiued the Apostle as an Angel of light: Gal. 4.19, 9, 11, 14. yet by false teachers they so fel away and so dangerously, as that Christ was without fashion in them, & the Apostle did trauell in paine with them as a woman in child-birth, vntill Christ were anew fashioned in them. Dauid, by giuing libertie to the flesh, and committing of sinne, & not watching ouer his owne wayes, was brought into that horror and anguish of spirit, as that he intreateth God to create a new heart in h m, Psal. 51, 10, 1 & not to take his holy Spirit from him; the work of grace seemed wholly perished; and the graces of the Spirit touching▪ his owne feeling, were quenched. When a man by the force of a violent tentation, as it were a sore tempest beating him downe, hath prophaned the giftes of God, and checked & grieued his Spirit, quenching with sin as it were with cold water, the heauenly graces kindled in his heart, wherewith he was sealed to the day of redemption, it will cost him deare, draw from him manie sighes and sobs, driue him into great horrour and greeuous agonies, and cause him to shed many teares, before he shall recouer himselfe againe: yea, he would giue the whole worlde to see the louing countenance of God toward him, to heare God speake peace to his conscience, to feele with comfort the ioy of his saluation. The sinne of relapse is a fearefull sin, as the relapse into a sharp disease is dangerous to the life. God did whip and torment ye conscience of Dauid, that he roared as a Lion for the disquietnesse of his heart,Psalme 6, 6. and caused his bed to swim, and watered his couch with teares. The like wee see in Peter after his falling and denying of his master,Math. 26, 75. He went out & wept bitterly, before he could finde the fauour of God renewed again toward him. Thus then we see yt albeit vpon this ground that our names and our numbers are known to God, we learn that our saluation is sure, and our state vnchangeable: yet we must not grow secure, but vse all means wherby his graces in vs may not be in vaine, but be cherished (as a fire is with Fuell put vnto it) yt they go not out, and die in vs.
Fourthly, seeing God vouchsafeth in mercie Ʋse 4 to number vs▪ let vs labor to learne the Art of numbring & measuring our daies and times▪ yt so we may be wise harted. It is a great skil & a diuine to number aright as we ought. If a man could vnderstand al languages, & speake with the tongue of men & Angels, and were not able to vtter the language of Canaan, it should [Page 26] little auaile him. Wee must all prepare our selues, if we would haue the name and reputation of good Linguists and Artists, to learne the heauenly Arts and the true liberall Sciences. Many there are that are accounted deepe Schollers, great Linguists, profound Philosophers, good Grammarians, excellent Mathematitians, sharpe Logitians, cunning Polititians, fine Rhetoritians, sweet Musitians, & rare in all witty conceits: yet while they waxe old in humane learning, and spend all their time therein to delight themselues and to please others, they are vtterly ignorant oftentimes of the right vse of those artes; catching after the shadow of them they leaue the substance; and studying the circumstances, they omit the marrow and pith of them. There is a diuine Grammar, a diuine Arithmetick, a diuine Geometry, a diuine Astronomy, diuine Musicke: there are Christian Ethicks, & Oeconomicks, Christian Politikes and Physicks which are to be knowne of vs and studied by vs, without which the other cannot profit. He is the best Grammarian, that hath learned to speake the truth from his heart. It is the greatest incongruity that can bee, when the heart and the tongue (betweene which two there ought to be a concord) do not agree together. If wee doe not for an aduantage lye one to another, we haue gotten the right arte of Grammar, which teacheth to speake truly. They are the best Musitians that haue learned to sing the praises of God,Ephes. 5, 19. Speaking to themselues in Psalmes, and Hymnes, and spirituall songs, singing and making melody to the Lord in their harts, giuing thankes alwayes for all thinges vnto God the Father, in the name of our Lord Iesus Christ. He is the best Astronomer that hath his conuersation in heauen, and treadeth vnder foote earthly thinges; that setteth his affections on things that are aboue, and not on things that are beneath. He is the most expert Arithmetitian that vseth daily to number not only his yeares and moneths, but his dayes, and the short times of his life that he is to liue vpon the earth. He is the most skilfull Geometritian that measureth his dayes with a right line, and considereth that while the chaine is in his hand, some part of his life is consumed and cut shorter. Whosoeuer amendeth his life, and euery day groweth better and better, is cunning in the Ethicks. Whosoeuer traineth vppe his family in the feare of God, is a good Oeconomicke. Whosoeuer is wise vnto saluation, and prudent in giuing and taking godly counsell, is a good Polititian: and if he know aright his owne state how hee standeth with God, he is a right good states-man. But what shall it profit a man to bee a good Linguist, and not be able to speake the language of Canaan? to abound in the perswasiue wordes of humane wisedome as an Oratour, and to want the euidence of the Spirit? to be skilfull in consort, and to haue iarre and discord in his owne heart? to be able to measure the whole earth, & yet not to measure the narrow compasse of his owne life? What shall it aduantage a man to be cunning in the heauens, and to haue one foot in hell? to number his kine, his sheepe, his cattell, and not to number his owne daies? Iob was a very rich man, the richest among all the men of the East, yet the number of all his beasts was knowne,Iob 1, 3. His substance was seauen thousand Sheepe, three thousand Camels, fiue hundred yoke of Oxen, and fiue hundred shee-asses. There is no Shepheard but knoweth the number of his whole flock, and oftentimes telleth them that hee may not be deceiued. No man is so simple but hee can reckon the number of his Cattell, & rehearse the names of his Oxen. What extremity of folly then is it to haue skill to number vp his sheepe and other goods, and yet in the carelesnesse of his heart, to suffer whole yeares to passe ouer his head, and the greatest part of his age to flye away, and neuer number his daies, thereby to get spirituall wisedome? We see that Merchants & other Trades-men haue their counters and counting-houses to cast vp their accounts, and to make eeuen reckonings: but alasse, it is more then childishnes, and worse then madnesse to keepe right reckonings betweene man and man, and neuer to reckon with God, nor to make leuell with him, The Prophet setting downe the shortnes of mans life, that his time is threescore yeares and ten, which passe away as a thought, doth breake out into this effectuall praier,Psal. 90, 12. Teach vs so to number our daies, that we may apply our hearts vnto wisedome. This is diuine arithmeticke and most heauenly numeration, to enter into our counting houses, that we may vnderstand how short a space we haue to liue, and thereby become circumspect and heedy how we spend the time of our life that remaineth. If then we remember our last end, and thinke vpon the hours of our age yt run away swiftly, we deserue the praise and commendation of good Arithmetitians, and we may be saide to haue the best arte and habit of numbring that can be in the world. Al other knowledge of numbring without this, is of lesse value then a cypher. Besides, the greatest part of men that would be thought cunning in the practise of this faculty, are out of their numbers & much deceiued; they euermore busie themselues in addition & multiplication, and dreame of many yeares that they are to liue: whereas we must be carefull to practise subtraction & diminution, knowing that euery day, nay euery houre & momēt cutteth off a part of our time. The rich man in the Gospell was a bad cypherer & an euil Arithmetitian, whē he set down a false sum to his owne soule, saying,Luc. 12, 19. Thou hast much goods laid vp for many years. He set down years for daies, like the deceitful trades-man yt writeth pounds for shillings. The Prophet Dauid was more skilfull in this art, and had learned better to cast accounts, saying, Ps. 39. Lord, let me know mine end, Psal. 39, 4, 5, 6 and the measure of [Page 27] my daies, what it is, let me know how long I haue to liue. Thou hast made my daies as an handbredth and mine age is nothing in respect of thee, surely euery man in his best estate is altogether vanity: Doubtlesse man walketh in a shadow, and disquieteth himselfe in vain, he heapeth vp riches, and cannot tell who shall gather them. In which place, howsoeuer some impatience appeareth in regard of the present troubles wherewith on euery side he was encombred and compassed about yet he confesseth the vanity of his life, the shortnesse of his daies, and the vncertainty of all his actions. We are ready to promise vnto our selues a long life, and to multiply the thoughts of many years, which drowneth vs in the desires of this world, and taketh away the meditation of heauenly things. Iob in sundry places teacheth vs this art of numbring, ch. 14. Man that is borne of woman, is of a short continuance, & full of trouble, he shooteth out as a flower, Iob 14, 1.2. & is cut downe &c. Let vs learn of these godly men the art of arithmetick, and know that we haue profited wel in yt schoole, when by skilfull diduction we can bring the yeares of our life vnto a consideration of the number of our dayes, which passe away and not be recalled.
Lastly, seeing the Lord knoweth vs, it is our Ʋse 5 duty also to seeke to know him in all loue and obedience. He knoweth vs not only with that knowledge wherewith he knoweth ye wicked; but with a speciall knowledge of his fauor & good pleasure. This must be considered of vs. For some man might say Is this any priuiledg yt God will know vs? doth he not also know the wicked? or is there any thing dim & dark to him, or hidden frō him? He doth know the vngodly, euen al their thoughts and imaginations, their goings out, & their commings in for euermore. It were good for thē if he knew them not, with his al-seeing prouidence▪ for then they might escape the vengeance of his powerfull hand. But they shall know in ye end, that he knoweth them to their finall condemnation. His knowledge of his deare elect is far otherwise, he knoweth them to protect & defend them, to iustifie and saue them. He knoweth them as a father knoweth his children, or as a friend loueth his friend, he knoweth them particularly and by their proper names, he loueth thē with an vnfained loue. On the other side, it standeth vs vpon to know him with an especiall knowledge, as the child knoweth & loueth his father after a speciall manner and in an earnest measure euen from a feeling of that loue wherewith the father loueth him. True it is, the child loueth others, but in a generall sort; but his owne father he knoweth more particularly, & with an inward affection of the heart he knoweth his voice, and can discerne it from others. So is it with the sons of God, who haue a blessed experience of his loue toward them, they loue him, they delight in him, and they reioyce in him; as Iohn 3.29.Iohn 3, 29. He that hath the Bride, is the Bridegroome, &c. Wee must all of vs begin to know him heere in this life, that wee may know him perfectly in the life to come. Heere we must see him as it were through a glasse darkly, that heereafter wee may see him face to face fully. If we do not know him in his Word and Sacraments, wee shall neuer know him in his kingdome. For the word is the path way that leadeth vnto it, and therefore is called the Gospell of the Kingdome. This teacheth vs to consider diligently the saying of Christ, Iohn 17.Iohn 17, 3. This is eternall life that they know thee to be the only very God, and whom thou hast sent, Iesus Christ. If then we desire eternall life, we must labour to know God, lest he say to vs in his wrath,Wherein the knowledge of God consisteth. Depart from me, I know you not. This knowledge of God necessarily required of vs, consisteth in these points following. First, we must confesse & acknowledge him to be the soueraign and highest good,Dan. 4, 32. incomparison of whom [...] things are reputed as nothing being as drosse & drauery, and nothing to be desired with him as Christ saith, Why callest thou me good, Math. 19, 17 there is none good but one, euen God. If we equall ought with him, or preferre any thing in heauen or earth before him, wee are ignorant of him and know him not.
Secondly, it behoueth vs to depend vpon him, and to put our whole trust in him alone, not in any man or Angell: for then we make flesh our strength, and so leane vpon a broken staffe that cannot stay vs, but will deceiue vs.
Thirdly, wee must draw neere vnto him in time of need, as to the fountaine of all goodnesse, with all reuerence and humility crauing all things of him by hearty and feruent prayer. If we call vpon him, hee hath promised to reueale himselfe vnto vs.
Fourthly, we must giue him thankes for all blessings receiued from him, not only in prosperity, but in aduersity. Now wee shall shew our selues than [...]full vnto him by dooing that which he commandeth, by auoyding yt which he forbiddeth by praising and aduancing his name for all his works, whether they be works of his mercy, or whether they be works of his iustice, in correcting of his Children, and in punishing his enemies.
Fiftly, we must seeke the knowledge of his waies & word and increase in the knowledge thereof, which bringeth vs to eternall life. As we grow forward in knowledge, so wee grow forward vnto life: and when our knowledge shall be perfected then our life shalbe perfected in the next world. Now if eternall life consist in this knowledge, doubtlesse death is to be found in the ignorance of God. The Apostle ioyneth these two as companions together, ignorance and death, They haue their vnderstanding darkned, Ephes. 4, 38. heere is the ignorance of God: & are strangers from the life of God, here is death. For the priuation or want of the life of God is eternal death. Wherfore whosoeuer desireth to liue the life of God, must auoid ignorance, wc is the forerunner & cause of death. [Page 28] And what is the darknesse of ignorance as it were a mist before our eies, but the beginning of vtter darknesse in the pit of destruction, where shall be weeping & gnashing of teeth? Hence it is that Christ saith, Iohn 10, When he hath sent foorth his owne sheepe, Iohn 10.4.5. hee goeth before them, and the sheepe follow him, for they know his voyce, and they will not follow a stranger, but they flie from him, for they know not the voyce of strangers. If then we would approoue our selues to be the sheepe of Christ, wee must haue this eare-mark, we must know his voice, we must heare his word, wee must partake his Sacraments; otherwise we shall be Goats, not Sheepe. Many there are that would bee accounted Sheepe, but they want this badge & cognizance, they are not hearers, but contemners of his word; they follow not Christ Iesus the Shepheard, but flye from him: they know not his voyce they are not acquainted with his call, but they thinke themselues in the best case when they are farthest off from the hearing of it. The Lord calleth vs by his worde, the preaching of the Gospell is his voice: if we regard it not, woe be vnto vs, we exclude our selues from his Sheep-fold, and renounce our beeing in the number of his Sheepe. Lastly, we must yeeld all obedience vnto him and his word. For as all his Sheep are hearing Sheepe, and none of them deafe & dull eared, so are all obedient Sheepe. They haue their eares opened, which maketh them hearers: and they haue them bored to their heart, which maketh them obedient, and to offer vp themselues as a sacrifice well pleasing vnto God. But all our hearing shall hinder vs, and serue to further and increase our condemnation, vnlesse we ioyne vnto it a carefull obedience, according to the doctrine of the Apostle, Be ye doers of the word, and not hearers onely, Iam. 1.22. deceiuing your owne selues. If these things be found in vs, then we know God aright, & then we may be assured wee shall be knowne by him, and not denied of him. This is that vse which Christ himselfe toucheth, Iohn 10. I am the good Shepheard, and know mine, and am knowne of mine. Where we see, that the consideration of Gods acknowledging vs to bee his, should bee a forcible meanes to make vs endeuour to know him. For who are wee that he should know vs? Yea, what is man, that he should be mindfull of him, or the son of man that he should consider him? Wee are dust and as [...]es, rottennesse and corruption, yea lighter then vanity, no better then enemies to him, and the heires of wrath as well as others. Seeing therefore the bountifulnesse and loue of God toward vs hath appeared, so that of his mercy not our merits, hee hath saued vs by [...]he wash ng of the new birth, Titus 3.5. and the renewing of the holy Ghost, let vs passe our pilgrimage heere in feare, and aboue all things let vs labor to know him in his owne ordinances and to se [...]k [...] the Kingdome of God and his righteousnesse, that in the end of our dayes we may be knowne of him to his glory, and our endlesse comfort in Christ Iesus our blessed Lord and Sauiour.
Verse 17. Then Moses and Aaron tooke these men which are expressed by their names.
18. And they called all the Congregation together in the first day of the second Month, who declared the r kindreds by their families, and by the houses of their Fathers, according to the number of their names, from twenty yeare and aboue, man by man.
19. As the Lord had commanded Moses, so he numbred them in the wildernesse of Sanai.
HItherto we haue heard and handled the Commandement of God,The obediēce of Moses and Aaron. requiring Moses and Aaron to number the people: now followeth their obedience without any delaying or deferring the matter. It is meete that the seruants obey the commandement of their Maister: and that subiects perfourme the decrees of their Princes. Hence it is that Moses taking to him Aaron and the heads of the Tribes, do addresse themselues to take a suruay of the people, discharging their duty with all diligence. He doth not heere as afterward in this Booke, ch. 20. where he obeyeth with doubting: but he executeth the charge laide vpon him with readinesse and willingnesse. This obedience of Moses and Aaron is set downe, first generally, then particularly. Generally in these words; particularly in the verses following. Heere a question may be demanded, Obiection. whether it were lawfull for them to number the people. Wee reade in the holy Historie, 2 Samuel, 24, that Dauid was sharply reprooued, and seuerely punished, because hee did number them: yet Moses numbereth them in this place, and is approoued and iustified [...] Some thinke, Answer. that Dauid is reproued, not simply for numbring the people, but because he would haue all numbred, and not onely from 20 yeare old and aboue. But this was not the true cause of Dauids offence, and of Gods iudgement: in as much as it is very euident out of the words of the Text and circumstances of the place, that such only were numbred, as were strong men, and able to draw out their swords.2 Sam. 24.9 Others make this the reason, because the Lord promised to multiply the seede of Abraham as the starres of Heauen, which are innumerable, and as the sand on the Sea Shore, which cannot bee tolde,Oleast in Exod. and therefore he was angry & sore displeased whē they were numbred, as if it were a calling of his promise into question. But if this reason were good and to bee granted, it would follow that they could neuer be numbred without sin. Neither was this the cause of Gods anger, as others imagine,Sim [...]r. in Exod because after his numbring of them▪ hee caused not the tribute to be paid that God had appointed;Exod. 30.12. for Moses did not alway enioyne any such [Page 29] polle-mony to be paid whensoeuer he nūbred their persons, and besides; the punnishment should be inflicted vpon Dauid, not for numbring ye people, but for want of paiment. The true causes why Moses is commended,Differences between Moses and Dauid in numbering the people. & Dauid condemned for their numbring of Israel, are these. First Moses was inioyned vnto it, & had the expresse commandement of God to direct and warrant him: but Dauid was not commā ded of God, he was stirred vp of Sathan, who tempted him to this euill in setting before his eies,1 Chron. 21, 1 his glory and excellency, his power & victories.Aug. quaest. 134 in Exod. This is one difference. Secondly, it was lawfull to number the people, when anie publique collection or contribution was to bee made of tribute or subsidy; for vnlesse an exact account were taken, some should be omitted, others ouerburthened, and iniustice committed. This maketh it lawful for Princes to number their people, & muster them by hundreds or thousands, albeit they haue no special warrant or particular commissiō from God. Thus did Dauid in another place, and at another time number them without sin. 2 Sam. 18, 1. Againe, when any Army is to be gathered, & forces to be leuied, it is necessarie the people should be assembled and mustered, that fit choise may bee made of such as are to goe to battell: as Dauid did number them without sinne. 2 Sam. 18, 1. when hee sent an armie against Absolon: but in this place hee did not intend any of these ends, either that Tribute should be gathered, or that souldiers should be mustered: and therefore the warrant of his worke, was not answerable to the calling of Moses. Thirdly, as they were stirred vp by diuers causes, so they respected diuers ends. Dauid propounded to himselfe an euill end, hee did it to set forth his owne glorie, to reioyce in himselfe, to put his whole affiance and confidence in the multitude of his men: and therefore his pride and presumption, his haughtinesse and ambition, his rashnesse and vnthankefulnesse were punished of GOD. Thus we see, how one and the same thing is praised in one, and reprooued in another, because howsoeuer the deede were one, yet the cause was not one from whence it proceeded, neither were the ends one whereunto it was referred.
[Verses 17.18.19. Moses & Aaron tooke these men, &c: And as the Lord commaunded Moses, so he numbred them.] Heere we haue an example of the obedience of Moses & Aaron, who lingred not the time to discharge the dutie that God had laide vpon them. This example offereth vnto vs this instruction, that it Doctrine 3 is required of all Gods seruants,t is our dutie to obey Gods co [...]mandements. to performe obedience to Gods commandements. Whensoeuer God speaketh vnto vs, wee must heare and obey his voyce. Noah receiued a Commandement from God to builde the Arke, Genes. 6 ver. 13. Whereby hee and his houshold might be saued: many hindrances might haue stayed him, and sundry inconueniences might haue stopped him, and infinite dangers might haue terrified him from that enterprize; the greatnesse of the Arke, the labour of the building, the continuance of the worke, the tants of the wicked, and an hundred such like troubles stood in his way; all which he did ouerstride, as the Apostle witnesseth, Heb. 11, 7. By Faith Noah beeing warned of GOD of the things which were as yet not seene, mooued with reuerence, prepared the Arke to the sauing of his Houshold, through the which Arke hee condemned the world, and was made heire of the righteousnesse which is by faith.
In like manner,Gen. 12, 4. Heb, 11, 8. Abraham receiued an expresse commandement to go out of his Country, and from his Kindred and Fathers house; and he also by Faith (when hee was called) obeyed, to go into a place, which he should afterwarde receiue for inheritance; and he went out, not knowing whither hee went. So when God charged him to circumcise himselfe, his sonne, and all his houshold, hee did not delay the time,Gen. 17, 23. & 22, 1, 2, 3. Heb. 11, 17. & 18, 19. but did it the same day: and when hee commanded him to take his sonne, his onely son, euen Isaac whom he loued, the sonne of promise, through whom all Nations should bee blessed; By Faith hee offered vp Isaac, when hee was tryed; for he considered, that God was able to raise him vp euen from the dead, from whence he receiued him also after a sort.
When God called Samuel, and determined to reueale vnto him the destruction of Elies house, and the calamitie that hanged ouer all Israel, hee saide vnto him, to testifie the willingnesse of his heart to obey, Speake Lord, 1 Sam. 3, 9, 10 for thy Seruant heareth. This the Prophet Dauid witnesseth, Psal. 27, 8. When thou sayedst; Seeke ye my face: mine heart answered thee: O Lord, I will seeke thy face. Luke 5, 4, 5. When Christ commanded Peter to launch out into the deepe, and to let out their Nets to make a draught: Simon answered and saide vnto him; Master, we haue trauailed sore all night, and haue taken nothing: neuerthelesse at thy word, I wil let down the net. The examples are infinite and endlesse that might bee alledged to this purpose: but these are more then sufficient, to shew, that whensoeuer God hath a mouth to open, and a tongue to speake, and a voice to vtter vnto vs, wee should prepare and make readie an eare to heare, and an hearr to obey whatsoeuer is enioyned vnto vs, and required of vs.
The Reasons are many, to enforce vs to Reason 1 yeelde heereunto. For first of all, GOD hath all authoritie in his owne power; hee is our Creator, and wee are his creatures; he is our Sheepeheard, and we the Sheepe of his pasture: he is our Father, wee his Children: hee is our Maister, wee his Seruants: hee is our King, we his Subiects: he is as the Potter, we as the clay. Is not the creature bound to obey the Creator? Is not the child to shew al duty to his father? Is not ye seruant to stoope [Page 30] downe to his Maister? And doth not the subiect owe honour and homage to his Prince? The Scripture sheweth, and nature teacheth, that they do. This is it which the Prophet Malachi declareth, chap. 1. ver. 6. A sonne honoureth his Father, and a seruant his Master: if then I be a Father, where is mine honour? And if I be a Master, where is my feare? saith the Lorde of hostes, &c. These titles of honour giuen to God▪ and these titles of subiection ascribed to our selues, do serue as so many bands Obligatorie, to perswade vs and draw vs to obedience.
Reason 2 Secondly, obedience is so valued and set at such an high price, that it is better woorth then all sacrifices that can be offered: and on the other side the Lorde abhorreth and detesteth disobedience and rebellion against him as the sinne of witchcraft. True it is, God allowed and commanded sacrifices, & he greatly abhorreth sorcery: yet he preferreth obedience before the one, and hateth disobedience as the other. This Samuel teacheth Saul, when he reproueth him to his face,1 Sa. 15, 22, 23 Hath the Lord as great pleasure in burnt offerings and sacrifices, as when the voice of the Lord is obeyed? Behold, to obey is better then sacrifice, & to hearken is better then the fat of Rams: for rebellion is as the sin of witchcraft, and transgression is wickednes and idolatry; because thou hast cast away the word of the Lord, therefore he hath cast away thee from being King. This reason is thus framed; If obedience bee better then sacrifice, then it is due to God, and with all care to be performed to him. But it is better then sacrifice, therefore it is due to God. Againe, if GOD hate nothing more then the disobedience of his commandements, then is disobedience to be auoided. But he hateth nothing more, inasmuch as hee esteemeth it no better then witchcraft or idolatry; therefore it is to be auoided.
Reason 3 Thirdly, such as are disobedient are sure to be punished. Obedience hath a promise of blessing annexed vnto it, and a recompence of reward depending vpon it, as appeareth Exod. 19.5, 6.Deut. 28, 1, 2, 3, 4, &c. Exod. 2.14. If ye will heare my voice indeed, and keepe my couenant, then ye shal be my ch efe treasure aboue all people, thogh all the earth be mine. On the other side, God abhorreth disobedience to his will and commandements, as a Prince hateth rebellion raised against him▪ which he will not leaue vnpunished. So doth God esteeme those that stubbornly transgresse his Lawes as traitors vnto his person, and rebels against his lawes; and therefore such as are rebellious against his word shall be reiected of him, and punished by him When Sau [...] did cast away th word of the Lord, God proceeded also to cast away him. This the Prophet Ieremy declareth, chap. 4 [...]. ver. 6, 10, 17. when the Captaines of the hoast promised whether it were good or euill▪ they would obey the voice of the Lord God hee assured them of his mercy, that God would build them, and not destroy them: he would plant them, and not roote them out. Contrariwise, if they would not hearken to his voice, and submit themselues vnto him, he threatneth that they should dye by the sword, by the famine, and by the pestilence, so that none of them should escape from the plague that he would bring vppon them. Thus doth hee command Moses to speake to Pharaoh, Exod. 8.2. & 10 4. Thus saieth the Lord, Let my people go that they may serue mee: Deut. 28, 15.1 [...] but if thou wilt not let them go, behold, I wil smi [...]e all thy Countrie with Frogs, &c. This reason may be framed in this sort: If the obedient shal be blessed and rewarded, and if the disobedient shall be reiected and punished, then it behooueth vs to acknowledge all obedience due vnto God: but the obedient and disobedient shall be both rewarded; the one according to their righteousnesse, the other according to their wickednesse.
Let vs now come to the Vses of this Doctrine. First, this serueth to reproue diuers Vse 1 and sundry abuses that creepe into vs, which make our seruice and worship of God abhominable and detestable in his sight.The 1. reproofe And first of all, there are too many that refuse to heare and to lend their outward eare to listen to the word of the eternall God, to whom all attention is due. These men, as if they had no soules to saue, nay, as if there were no God, no heauen, no hell, haue shut their eyes lest they should see, and stopped their eares, lest they should heare.
This reprooueth the desperate disease of our dayes: men are so farre clogged and cloyed with hearing, that they loath the heauenly foode, the bread of life. Who seeth not how we decline in care and zeale, and how the light of the word beginneth to bee extinguished? Our change from better to worse touching seeking after knowledge is most fearfull, a token that God hath giuen vs deadnesse of heart, to prepare the way to some iudgement.Math. 12, 42. The Queene of the South shall rise vp in iudgement, and condemne this froward generation, who thought it worthy her labour to make a long iourney to heare the wisedom of Salomon; and yet the mystery of the heauenly wisedome of God laid open in the ministery of the word,1 Pet. 1, 12. The wh [...]ch the very Angels desire to behold, passeth the humane wisedom of Salomon, and of all other men in the worlde. Wherefore to turne away our backes, when wee should turne our faces to the worde, is a greeuous sinne, and we shall giue an account therefore in the great day of vengeance. This is set foorth plainly in the first chapter of the Prouerbes, and the 24.25, 26. verses. Because I haue called, and ye refused; I haue stretched out mine hand, and none wold regard, I will also laugh at your destruction, and mocke when your feare commeth.
Thus doth the Lord lay open the peoples sinnes,Ier. 2.27, & 7 13, 23, 24, 25. & 15.2, 3, 6. and his iudgements by the Prophet Ieremy: I rose vp early and spake vnto you, but yee [Page 31] would not heare, nor answere: I saide▪ Obey my voyce, and I will be your God, and ye shall be my people, and walke ye in all the wayes that I haue commanded you, that it may bee well vnto you: but they would not obey, nor encline their eare, but went after the counsels and stubbornnesse of their wicked heart, & went backward and not forward: I haue sent vnto you all my seruants the Prophets, rising vp early euery day, and sending them, yet would they not heare mee, but hardened their neckes, and did worse then their Fathers. Thus hee layeth open their sinne, therefore no maruaile if that hee threaten to stretch out his hand against them, so that the famine should pinch them, the sword shoulde slay them, the pestilence should waste them, the dogges should teare them, the wild beasts destroy them, and the fowles of the heauen deuoure them.
Secondly, as it reproueth those that refuse to heare,The second repr [...]ofe. so it condemneth such as onely heare, and go no further; these rest in it as if they had done their duty▪ and as if no more were required at their hands. But know this and marke it, that outward seruice separated from inward obedience, is not respected, but reiected of God. This naked hearing is an halting with God which he cannot suffer. If we keepe from him the heart, he careth not for the eye, or the tongue, or the eare. This is it which the Prophet saith, When ye fasted and mourned in the fift and seauenth Moneths, Zach. 7, 5, 6, 7 euen these seuenty y [...]ares, did ye fast vnto me? Doe I approue it? Should ye not heare the words which the Lord hath cried by the ministery of the former Prophets, when Ierusalem was inhabited and in prosperity, and the Cities thereof round about her, when the south and the plaine was inhabited? To like purpose is Esaiah bold, and saith, What haue I to doe with the multitude of your Sacrifices, Esay 1, 11.12, 13.14.15. saith the Lord? I am full of the burnt offerings of Rammes, I desire not the blood of Bullocks: when ye come to appeare before me, who required this of your hands to tread in my Courts? Bring no moe Oblations in vaine: Incense is an abhomination vnto me: I cannot suffer your new Moones, nor Sabboths, &c. they are a burthen vnto me, I am weary to beare them: and when you shall stretch out your hands, I will hide m [...]ne eyes from you and though you make many praiers I will not heare. Were not these his owne ordinances? Did not hee appoint the solemne times of his worship, and command sacrifices and oblations to be offered vnto him? Yes, he set them in his Church, and was the Author of them; but they perfourmed them in an euill manner without faith, without repentance, without loue, without conscience, and therefore as they did them, God loathed them. So may it be saide of our common and customary hearing, remoued from faith & obedience, Who required it at our hands? The Lord cannot abide it he cannot suffer it: it is a burden vnto him that he cannot beare. God ioyneth hearing and obeying together, and cursed is hee that maketh a diuorce betweene them. This doth the Prophet Ieremy denounce against all hypocriticall hearers chapt. 11. Thus saith the Lord God of Israel, Iere. 11, 3, 4, 5 Cursed be the man that obeyeth not the words of this Couenant which I commanded vnto your Fathers &c. He protested vnto them and their Fathers rising early, and saying, Obey my voyce, yet they would not obey nor incline their eare, but euery one walked in the stubbornnesse of his wicked heart: thus they made a conspiracy against God▪ and hee brought his curses vpon them, Thus our Sauiour teacheth it shall bee with many in the last day, that saw his person, and heard his doctrine, they conuersed and continued with him, and were partakers of his miracles and ministry; who shall then begin to say, We haue eaten and drunke in thy presence, and thou hast taught in our streetes: Lu. 13, 26, 27. but he shall say, I tell you, I know you not whence ye are: depart from me, all ye workers of iniquity. Woe shall then bee to all such hearers, and cursed shall their state and condition be. These haue an heauier account to make then such as neuer were hearers, and neuer had so great mercy offered vnto them. Hence it is that Christ pronounced sundry woes against Bethsaida, Corazin, and Capernaum, who had the worde and other meanes of saluation offered vnto them, yet liued without repentance, and are pronounced to bee worse then the Sodomites. For the greater mercies are abused, the deeper iudgements are deserued. Let vs sette this Capernaum a Citty in Galile before our eyes, and looke vpon it as in a glasse, that therein we may behold our selues. The Lord Iesus was brought vp there, and because hee did so much frequent it, and was conuersant there, many thought hee had beene borne there, so that it is called his owne City, Mat. 9, 1. Secondly, the miracles which he wrought there were many, he healed the seruant of the Centurion, and a man that had an vncleane spirit,Math. 8, 5. in so much that the Nazarites as it were enuying and repining thereat, that that place should be preferred before them, saide vnto him, Whatsoeuer we haue h [...]ard done in Capernaum, do it heere likewise in th [...]ne owne Country: Luc. 4.23. thereby implying that the greatest part of his miracles had not beene done among them, but among the Capernaites. Thirdly▪ there he began to preach, saying, Repent,Math. 4.13.17 Mark. 1.14. Iohn 6, 59. Luc. 4.31.32. for the Kingdome of heauen is at hand: and there he preached of the eating of his flesh and drinking of his blood: likewise hee taught on the Sabboth day in their Synagogue with power and authority, so that they were astonied at his doctrine. In all these respects and priuiledges▪ partly of the presence of his person, partly of the working of his miracles, & partly of the preaching of his Gospel, Christ pronounceth that they were lifted vp to heauen, Mat. 11, 23.24 & highly aduanced aboue many other Townes & Cities that wanted the seeing and hearing of him: but because they became vnthankfull, [Page 32] and to all these did not ioyne true obedience, hee denounceth against them that they should be brought downe to hell: the reason hereof is rendred in the next wordes, For if the great workes which haue beene done in thee, had beene done among them of Sodome, they had remained to this day: but I say vnto you, that it shall be easier for them of the Land of Sodome in the day of iudgement, then for thee. An heauy doome, and a most fearefull sentence, and yet most iust and righteous, if it bee weighed in the ballance of iustice.The sinnes of Capernaum greater then of Sodome. Gen. 19, 3. Rom 1, 27, 28. Ezek. 16. Sodome indeede was guilty of vncleannesse and beastlinesse one with another, whereby man with man wrought filthinesse, & receiued in themselues such recompence of their error, as was meet; their sinnes were fulnesse of bread, abundance of idlenesse, contempt of the poore, and pride of life: yet Capernaum treading vnder foote the glorious Gospell, and despising the word of saluation was the greater sinner, against which sort of sinners, the Apostles were cō manded to shake off the dust of their feete, as a witnesse against them; the which sheweth the horriblenesse of their sinne that make no reckoning of the preaching of Gods word offered vnto them to reconcile them to God. Sodome had the light of nature that shined in their harts, and preached within their consciences in that they were men, that those sinnes were vnlawfull; of which the Apostle sayeth, That light shineth in the darknesse, Iohn 1, 5. and the darknesse comprehended it not: but Capernaum had a greater and perfecter light, euen the light of grace to teach them, and the Sunne of righteousnesse to shine vpon them, which far excelled the other, and gaue them a more certaine direction to leade their liues. Sodome indeede had Lot, an holy and righteous man among them,2 Pet. 2, 8. whose soule they vexed from day to day by their vncleane conuersations: but Capernaum had a greater then Lot, they had the gracious presence of Christ Iesus, whose word was with authority, and not as the Scribes; whose glory was as the glory of the onely begotten Sonne, full of grace and truth, Iohn 1, 14. Againe, Sodome had not so much as the types and shaddowes of the Law, they wanted the sacrifices and ceremonies which the Iewes had: but Capernaum had the body it selfe, they saw him, they touched him, they heard him, they handled him, yet they repented not, but remained disobedient. Sodome had onely the making of the Creatures, and the workmanship of the Heauens as Gods great booke to beholde and looke vpon, to be their schoolemaisters & instructers,Psalme 19, 1 Rom. 1, 20, 21. which declare the glory of God, & shew foorth his Deity: but Capernaum had more, euen a plaine path beaten before them to walk in, and a sitte light to guide them in all their wayes, the eternall word of God that endureth for euer. If then Sodome shall be whipped, surely Capernaum must be scourged. If Sodome rebuked, Capernaum punished. If Sodome imprisoned and damned, Capernaum shall bee throwne downe into the neathermost hell and gulfe of perdition. If the burden laide vpon Sodome be greeuous, that laid vpon Capernaum shall be more greeuous and intollerable. For God will reward euery man according to his works, so that with what measure wee mete,Roman. 2, 6. with the same it shall bee measured to vs againe. Sodome was the lesse sinner, & therefore liable to the lesse punishment: Capernaum was the greater sinner, a greater contemner of greater blessings, and therefore guilty of the greater damnation. To what end, may some say, doth this comparison serue? or what haue we to do with Sodome which was consumed to ashes with fire and brimstone long agoe? or what doth Capernaum belong to vs? Yes, it concerneth vs, and if we change the names, the times, and the places, this whole comparison teacheth vs wisedome, and toucheth vs neerely. For hath any nation vnder ye heauens bin lifted vp higher toward the heauens then we? Hath not the word bin plentifully preached among vs? Haue we not had the Sacraments duely administred vnto vs? Haue wee not receiued his mercies abundantly poured vpon vs? yet what people hath bin more vnthankfull? more disobedient? more rebellious? What could the Lord haue done for vs, that he hath not done, and shall we so reward him with vnkindnesse for his mercies? Let vs take heed lest if we be like Capernaū in sin, ye threatning do fall vpon vs, that it shalbe easier for Sodome & Gomorrah in the day of iudgment, then for vs. For if Sodome did not escape the hand of God, who had onely the light of nature, not the lanthorne of the Scripture to shine among them, & to giue light vnto them: how shall we escape, or bee without excuse, if we tread vnder foot the Son of God, if we cast out of our hearts the Gospell of peace, if we count the blood of the Testament as an vnholy thing, and do despite the Spirit of grace? Thirdly,The 3. reproof this doctrine reprooueth those that are ready to heare, and content to obey, but it is no farther then standeth with their owne lust and liking. These are like Saul in obedience, they thinke they haue great wrong to be charged with rebellion and disobedience, they haue open mouthes to say,1 Sa. 15, 13, 20. Blessed art thou of the LORD, I haue fulfilled the commandement of the Lord, I haue obeyed the voyce of the Lord, I haue gone the way which the Lord sent me, &c: yet hee is there charged with treason and rebellion against God, and threatned to haue the Kingdome rent frō him. Thus is it with many in our daies, they professe obedience, but their life swarmeth with the fruits of disobedience: like to ye son, who being commanded of his father to go & work in his vineyard, answerd, I will Sir, but he stood still & went not. Math. 21.30. These are they that draw neere to God with their mouth, but are disobedient in deed, & their real disobedience shal procure a reall vengeance on them.
It is strange to see how many of this sort of men pretend a willingnesse to obey, & would be accounted in the number of obedient children, as if they were wholly made of obedience; and yet they will not submit themselues wholly to the will and pleasure of GOD, but mince the matter, and part stakes with God: somewhat they will do to stop mens mouthes and to get the applause of the worlde, and to be accounted religious; but they are not minded to deale sincerely and entirely with God, like those that hauing a iourney to goe, are soone weary and stand still, when they are gone halfe the way.
These are they that will not be Atheistes, but haue the true God for their God; yet do they loue their riches, their pleasures, their bellies, and their delights aboue him,Reuel. 3, 16. and set their affections wholly vpon them. They cannot abide Idolatry, nor to be esteemd idolaters; yet they make no conscience of the worshippe of the true God, of praying vnto him publiquely and priuately, neglecting the ordinances of God, hearing of his word, reading, meditation, conference, and such like helpes; being in the number of those the Apostle reprooueth, Rom. 2, 22. Thou abhorrest Idols, yet cō mittest sacriledge. They will not forsweare themselues, nor fall into periury: but they wil sweare and lye too for an aduantage. They will not seeme to abuse the titles of God, and to take his name in vaine; but yee shall heare them euen in their communication to sweare by their Faith and troth, and they engage thē so long, vntill they haue little left, or none at all themselues. They will not worke vppon the Sabbath, nor go to Plough: but they will not sticke to go to play, and vse pastimes; to follow idlenesse, and to be ordinarily absent from the holy ordinances of God. They scorn to be accounted rebels, as too grosse a tearme for them: yet they can disobey superiors, yea mock and deride those that are set ouer them, both Magistrates and Ministers. They abhorre the name of a murtherer: but they can fight and quarrell, braule, fret and fume against others; forgetting the rule of the Apostle, Whosoeuer hateth his Brother,1 Iohn 3, 15.is a man-slayer: and ye know that no man-slayer hath eternall life abiding in him. They will not be Adulterers & Fornicators but they break out into wantonnesse, and nourish the occasions that engender them, surfetting drunkennes, idlenesse, wanton lookes, wanton company, wanton daliance, and such like. They hate the name of Theeues and robbers, and those that wil stand by the high way and take a purse: but they will couzen and circumuent their neighbour, defraud and oppresse him in buying & selling and bargaining with him, if by any meanes they can goe beyond him; neuer remembring either the commandement or punishment set downe by the Apostle, Let no man oppresse of defraud his Brother in any matter: 1 Thes. 4, 6. for the Lord is an auenger of all such things, as wee also haue told you before time, and testified. These are they that wil not beare false witnesse; but they are inuenters of euill, or spreaders abroad of euill reports to the hurt of their brethren, & make no conscience at all of a lye. These are not dutifull children which obey to halfes, & so faile in their obedience. For (as the Apostle teacheth) Whosoeuer shall keepe the whole Law, Iam. 2, 10, 11, 12. & yet faileth in one point, he is guilty of all, &c. Thus then we see by this doctrine, they are reprooued that contemne the worde, and will not heare: that are content to heare, but will not obey: and such as obey, but it is not fully and faithfully; it is so farre forth as pleaseth themselues, not regarding to please God, to whom they either stand or fall.
Secondly, seeing our duty to [...]ods Commandements Vse 2 consisteth in obedience this teacheth that it is necessary for all men to knowe them. We cannot call vpon him of whom we haue not heard: we cannot beleeue that which we neuer learned: wee cannot practise those things which we do not vnderstand. A seruant can by no meanes do his Masters will before he knoweth what is his will. This sheweth the miserable condition of ignorant people, besotted in their owne simplicity, and muffled in the mistes of palpable darkenesse: none are more grosly misled, none more disobedient to God then these ignorant persons; none greater enemies vnto the seruing and obeying of God, then such as are enemies or hinderers of the teaching and preaching of his word. Our Sauiour sending out his Apostles into all the world,Math. 28, 20. charged them to teach them to obserue all things whatsoeuer he commanded them. First then, there must be teaching before there bee obseruing: so that ignorance is the mother of all disobedience. This appeareth in Moses, Deut. 4, 1. Hearken, O Israel, vnto the ordinances, and to the Lawes which I teach you to doe, that ye may liue and go in, and possesse the Land which the Lord God of your Fathers giueth you. The Israelites were commanded to learne the commandements of God that they might doe them; so that there is no doing and discharging of the workes and will of God without knowing them: nor no true knowledge wher there is no practise. For indeed wee know no more then we make conscience to do & performe. Wherefore (my Brethren) bee carefull to learne the waies of God, and to know what he requireth, that you may bee fitted to doe them: and assure your selues, that they are the greatest enemies of God, and of your saluation, yea the most proude and pestilent instruments of the diuell, to cause him to be honoured, and to erect the kingdome of darkenesse, that do disgrace teaching, and disswade from hearing. And let vs set this downe as a rule, that such as are vndutifull to God in the chiefest workes and the highest duties, will neuer make conscience of the smaller & lesser. Such then as any way hinder the publishing of the Gospell, and seeke to stop the free course of [Page 34] it from passing among men, do ouer-turne all godlinesse, and shake the very ground—worke and foundation of true obedience. The greatest and best workes commanded of Christ are the duties of the first Table; to preach and to heare his word, to be often exercised in his worship, to be religious, to visite his Courts where his name dwelleth, whereof the Prophet saith,Psal. 68, 16. God delighteth to dwell in it, yea, the Lord will dwell in it for euer. Hee that maketh no conscience this way, will make no conscience of the lesser and latter duties, to wit; of the fruits of righteousnes.
Hence it is, that our Sauiour saith to the Sadduces, Math. 22, 23, Are yee not therefore deceiued, because ye know not the Scr [...]ptures, neither the pow [...]r of God? Marke 12, 24. The ignorance of Gods word is the true cause of all error. If we did know the Scriptures, they would direct vs to all duties necessary for vs both to knowe and practise. And as knowledge is the beginning of all obedience, because wee must know before we can obey; we must learne before wee practise: so it is required of vs al to get knowledge and vnderstanding, howbeit it is not necessary for all to haue knowledge, alike. Wherefore, that we may be instructed aright, and be guided what our knowledge ought to be, and what measure thereof should be in vs, it is requisite that wee marke and remember these foure rules following, all of them being grounded vpon the doctrine of the Prophets and Apostles. No man must be ignorant, no man shall be excused for his ignorance: euery man must attaine to some knowledge. First, our knowledge must be according to our age.Rules directing vs what our knowledg ought to be. If GOD haue blessed our dayes with manie yeares and long life, he looketh for greater knowledge at our hands, then hee doth of babes and sucklings. This the Apostle pointeth out vnto vs. 1 Cor. 14, 20. Brethren, bee not children in vnderstanding, but as concerning maliciousnes bee children, but in vnderstanding be of ripe age. In these words the Apostle intimateth a double kinde of knowledge; one fit for children, for God would haue none brought vp in his Schoole, and to belong to him, that are non proficients: hee would haue children taught and trained vp in the faith and feare of God.2 Tim. 3, 15. It is noted of T [...]mothy, that hee had the knowledge of the holye Scriptures of a childe, which are able to make him wise to saluation, through the Faith which is in Christ Iesus. This doth the Prophet Dauid teach. Psal. 119, 9. Wherewith shall a yong man redresse his way? By taking heede thereto according to thy Worde. Such as are yong in yeares, must learn to serue God in the flower of their age, and to serue him with the first fruites of their life. Howbeit though their knowledge cannot be great and at the full, yet it is such as is fit for theyr yeares, and it sufficeth that they bee young in knowledge as they be yong in yeares, & that their vnderstanding bee little, as their stature is.
There is also a second kind of knowledge, and that is for men of riper age; God requireth more of them and looketh to receiue increase at their handes in greater abundance. Hath he granted vs our life for nothing? And hath he doubled and trebled the yeares of the former sort that we should stand at a stay? No, he would haue vs that haue beene planted in his Church, to be growers forward in knowledge as we are in yeares. But doth the case thus stand with vs? Are our old men growne also old and ripe in Faith and Religion? Are we more expert in the wayes of godlines now then we were twenty or fortie yeares agone? Can our aged men that liue among vs stande forth and auouch this, or speake it in the truth of their harts, & to the comfort of their souls, and to the honor of God, that they are bettered in iudgement, and increased in obedience? that albeit the outward man decay and perish, 2 Cor. 4, 16. yet they are renewed daily in the inwarde man? Nay ye greatest part are so sapped in ignorance, that they are as blinde as the Mole, as deafe as the Adder, as senselesse as the stones, and as rude & ignorant as the brute beasts; nay more dull of vnderstanding then they, as the Prophet chargeth the people of Israel, Esay 1, 3. The Oxe knoweth his owner, and the Asse his Masters crib, but Israel hath no [...] knowne, my people hath not vnderstood. They should bee examples to others in godlinesse, but many of them are Ring-leaders to all kind of wickednesse. Many children go before them in knowledge, and may instruct them in the princiciples of religion. My Brethren, these things ought not so to be.
The second rule is this▪ that our knowledge ought to be according to the meanes yt God hath afforded vnto vs, and according vnto the plenty or scarsity of those meanes doth he require a growing and proceeding in vs. There is no Master, but exacteth at the hands of his Scholler, an increase in learning proportionable to the greatnesse of his labour. The Husbandman that hath fowed much, looketh for a plentifull haruest. The Gardiner that hath long digged and delued about his trees, and dunged them with great diligence, hopeth to haue much fruit in the end. So is it with God, the best Master, the true Husbandman, when he hath taught vs often, and sowed good seed in the ground of our hearts, and watered the dry furrowes of our consciences with the water of life, he looketh to reape much fruit, and to finde great increase.
This the Apostle teacheth, when he reproueth the Hebrewes for their dulnesse in hearing and slownesse in profiting, Heb. 5, 12, 13, 14. Whereas concerning the t [...]me ye ought to bee teachers, yet haue ye neede againe that wee teach you what are the first principles of the words of God, and are become such as haue neede of milke, and not of strong meate: for euery one that vseth milke, is inexpert in the word of righteousnes, for he is a babe: but strong meate belongeth to them [Page 35] that are of age, which through long custome haue their wits exercised, to discerne both good and euil. Where he teacheth them, that after so long teaching they might become teachers of others: and he saith it to their shame, that after the hauing of plentifull means to further them in their knowledge, they were verie nouices and yong schollers, not able to beare strong meate. Hath God set vp the preaching of his word among vs, as a candle set on the candlesticke, to giue light to all that are in ye house? Hath he caused it to be truly preached & applyed vnto vs? Haue wee the meanes also in plentifull measure affoorded vs to bring vs to godlinesse? Let vs take heed to our selues, & looke to our wayes, God will not bee mocked. Where he hath sowne plentifully, hee will reape plentifully; and vpon whom hee hath bestowed much, he looketh to receyue much againe.
This he setteth downe to strengthen the rule that now we deliuer, Luke 12.48. Ʋnto whom much is giuen, [...]at. 25.14.15 of him shall be much required: and to whom men commit much, the more of him will they aske. If a man shold haue much teaching, and go long to school, & yet should be alwayes in his horne-booke, and stand at A, B, C. like a little childe, and neuer goe forward, we would account him a very dullard: so is it with vs, if we haue spent much time in his schoole, where we haue had a liberall diet prepared for vs, and bene feasted at his table richly furnished, and yet stand at one stay, we do not vse the meanes aright, but deceiue the hope and expectation of God, who hath in such manner and measure blessed vs from heauen.
The third rule touching our knowledge, is, that it must be answerable to the gifts that God hath giuen vnto vs. He hath not furnished all men with gifts alike, he hath not bestowed an equall measure of his graces vpon all; to one he hath giuen more, to another hee hath giuen lesse, according to his owne pleasure. This is declared vnto vs in the Parable of the talents, Math. 25, 14, 15. A certain Nobleman going into a farre countrey, called his seruants, and deliuered vnto them his goods; Vnto one he gaue fiue talents, [...]uke 19, 12, 13 and to another two, and to another one, to euery man after his owne hability. If then he haue giuen vnto vs fiue talents, he looketh that we gain fiue other with them. If he haue bestowed two vpon vs, hee will require of vs the gaine of two others; not the increase of fiue, as of the former. If we bee not wholly barren and vnfruitefull in good things, he will accept and approue of vs. This is a notable comfort to all those that haue a little portion and few gifts giuen vnto them: albeit we be neuet so simple, yet if wee haue single and simple hearts, it shall be said to vs, It is well done good seruant and faithful, thou hast bene faithfull in little, I will make thee ruler ouer much; enter into thy Masters ioy. He that by imploying and diligent vse of his gifts had gayned only two talents, had gotten litle in comparison of the former seruant that had increased fiue talents, yet hee is commended by Christ our Sauiour for a good and faithful seruant.
In like manner,Math. 13, 23. when he commendeth the sauing hearers, and compareth them to good ground, he saith; He that receiued the seede in the good ground, is he that heareth the word, and vnderstandeth it; which also beareth fruite, and bringeth forth some an hundred fold, some sixty fold, and some thirty fold. The ground that yeildeth thirty fold, is little in comparison of thar which yeeldeth the increase of an hundred fold, not halfe so much: yet it is accounted good ground. All ground is good in Gods account, that is not altogether vnfruitfull: and euery one receiueth praise and commendation from him, who hath a good heart, albeit it be mingled with many wants, and much imperfection. This must not make those that are weak and simple to please themselues in their weaknesse and simplicity, nor cause them to be puffed vp with enuy toward such as haue a greater measure and better portion of giftes then they haue; but seeing God hath appointed his word to giue vnto the simple sharpnes of wit, it must stirre them vp to do their best, to striue with all their strength to bee led forward to perfection, and to craue a continuall supply of Gods grace, which in the middest of all their infirmities and imperfections shall be sufficient for them. Then it shal come to passe, that albeit they behold a double portion in others, and a poore pittance in themselues, yet they may truly say vnto the Lord, Thou wilt require no more of thy seruant then thou hast giuen him. To this end speaketh the Apostle writing to the Philippians, Phil. 1, 6. and 2, 13, I am perswaded of this same thing, that he which hath begun this good worke in [...]ou, will performe it vntill the day of Iesus Chr [...]st: for it is God that worketh in you, both the will and the deede, euen of his good pleasure.
The fourth Rule touching our knowledge is, that we must all labour to haue so much, as that we may be able to giue an account of our faith, when we shall be lawfully called thereunto. It is not enough for vs to say, wee beleeue as well as the best, and then cannot declare how we beleeue; neither is it enough for vs to haue the implicite faith of the church of Rome, to beleeue as the Church beleeueth, & then cannot tell how or what the Church beleeueth. This is the Colliars faith, not the Christian faith: this will not shielde vs from the darts and deuices of the diuell, but layeth our hearts open to all his fiery tentations. The ancient Christians that beleeued in the Sonne of God, were able not onely to make confession of their owne faith, but to defend and maintaine the true faith against their enemies and persecuters, as all histories doe declare.Hab. 2.4. Ro: 1, 17 Gal: 3, [...]1 Heb: 10, 38. The Prophet teacheth vs, That the iust shall liue, not by anothers, but by his owne Faith. [Page 36] We are al taught to say, I beleeue, not, we beleeue: and therefore it is requisite that we be indued with true faith, and haue such a certaine and particular knowledge of the cheefe and fundamentall points of our religion, that we be both able and ready to render a reason thereof; which cannot be, vnlesse wee haue lerned the principles of the doctrine of Christ. Hence it is, that the Apostle Peter exhorteth to this rule, 1 Pet. 3, 15. Sanctifie the Lorde in your hearts, and be ready alwaies to giue an answer to euery man that ask [...]th you a reason of the hope that is in you, with meeknesse & reuerence. The practise hereof we haue in Stephen, and Peter, and 4, 19. and 7, 2. and 22, 1. and 26, 2, 3. and Paul, and others in the Acts of the Apostles, Acts 2, 15. and 3. chapt. who made confession and profession of their Faith with boldnesse and cheerefulnesse, so often as the glory of God did require it. Now albeit the Apostles teach, that wee must bee enabled to confesse our Faith, and to shew before all men how we haue profited, hauing a good conscience, that when they speake euill of vs, as of euill dooers, they may bee ashamed which slander our good conuersation in Christ: yet he doth not require such exactnesse and perfection to be able to dissolue all doubts, to answer all questions, and to vnloose al knots, which is not to be looked for at the hands of the teachers themselues: but as we must know the fundamental points of true religion, wherupon our Faith is builded, so wee must bee strengthened and grounded in them, that we may be able all of vs both yong and olde, to shew in whom we haue beleeued; what we are by creation, what by reason of our transgression, and what by Faith in Christ and by the fruites of regeneration. No man must bee ignorant of these substantiall points, that wee may vnderstand what title and interest wee haue to the inheritance of the heauenly Kingdome.
Vse 3 Lastly, seeing obedience is so necessarie a duty, without which we cannot please God, let vs labour to performe our obedience vnto him aright: to which end, we are to be carefull to obserue these rules of ordering and directing our obedience, that it may be approued in his sight. First of all, we must be assured that we do these things that are warranted in the word of God, and that they be done according to his will. He will not be serued of vs by good intentions, or humane traditions, or blinde superstitions, but he will bee worshipped according to his owne pleasure. This the Prophet Esay expresseth, chap. 29. verses 13, 14. This people come neere to mee with their mouth, and honor me with their lips, but haue remooued the [...]r heart far from me, and their feare toward me was taught by the precept of men. This our [...]auiour teacheth to bee a vaine and ydle seruing of him.Math. 15, 8. If our obedience bee framed to the doctrine of man, not of God, it is foolish and without vnderstanding. Such is the Religion for the most part of the Church of Rome, where mens inuentions are set vp, and many times magnified aboue the ordinances of God. There are many great feares wrought in the consciences of the poore people from the impositions of men, as heauy burdens laid vpon them to obserue and keepe, as eate not, Col 2, 21. taste not, handle not vpon perill of condemnation: and there are many faire promises offered to men for their zeale in running on pilgrimage, honouring of Reliques, visiting of Idols, inuocation of Saints, saying of Masses, offering for the dead, Dirges, and such like dregs, which are not in the word, nor according to the word, but beside the word, nay against the word:Col. 2, 23. which things indeede haue a shew of wisedom in voluntarie religion & humblenesse of minde, and in not sparing the bodye which are things of no value, sith they perta [...]ne to the filling of the flesh. All these therefore are false feares false deuotions, false dangers, false promises, false prayers, false comforts, and briefly false worshippings, which are of no value or vertue, of no worth or reckning. The least duty that God requireth that may be called the worke of Christ is better then all the stately workes of men: and so to take vppe a rush (if it stand with the will of God) to make cleane platters, or spits, or shooes, is more acceptable to him, if it bee our calling, then to builde memorials or Monasteries for ydle and superstitious Monkes without worde or warrant.
Secondly, as our obedience must haue the word for a foundation, so we must performe the same heartily: not for outward shew and fashion, or to be seene of men, but do all as in the sight of him that looketh vpon the heart. It is saide by the Prophet, Psal. 40, 7, 8. In the volume of thy Booke it is written of me, I desired to do thy will, O my God; yea, thy Law is within my heart. Our obedience must not bee parted and diuided betweene God and the Diuell. God will haue intire obedience, or accept no obedience at our hands. Hence it is,Prouer. 23, [...] that the Wiseman exhorteth vs, To giue God our heart, and let our eyes delight in his wayes. 2 Tim. 2, 22. Luke 8, [...]. R [...] 10, 10. Iohn [...] 18. Rom: 6, [...] Col. 3, 21, 2. This discouereth the sinne of all hypocrites, who pray, but not with a pure hart; they heare, but it is not with good and honest hearts: they belieue but it is not with the heart: they loue, but it is not in deede and in truth: they obey, but they are not obedient from the heart vnto the forme of doctrine: and whatsoeuer they doe, they do it ceremonially and externally, not heartily as to the Lord, but hypocritically as to men; like idle and sloathfull seruants, who performe no more to their Masters but eye-seruice as men pleasers. If then our heart be away, all is away, the soule and life of euerie action is wanting: and we offer the dead carkas of a sacrifice to God, which stinketh as an vnsauoury thing in his nosethrils. This made the Prophet say, Psal. 25, 1, 2. Ʋnto thee, O Lord, I lift vp my soule. And Psal. 108, 1, 2. O God my heart is prepared, so is my tongue, I will sing and [Page 37] giue praise. If once the affection of the heart be setled, the tongue tarrieth not behinde, but is ready to publish the praises of God. Thirdly, our obedience must be done with all our power cheerefully and willingly: which dependeth vppon the former, albeit distinguished from it. Although we faile in many circumstances, God will not lay it to our charge, nor stay the course of his blessings from comming vnto vs, so long as hee seeth in vs a willing heart. Hee respecteth more the affection to obey, then obedience it selfe: and alloweth of our good desire, more then of the performance of the duty.
Wee see this in the poore widdowes mite which shee cast into the Treasurie, of which our Sauiour sayth, Marke 12, 43. Luke 21, verse 23. Of a trueth I say vnto you, that this poore Widdow hath cast in more then all they that haue cast into the treasurie. She had not cast in more, if wee considered the quantitie and greatnesse of the gift (for what was two mites but a quadrin?) but it was more in regard of the quality and affection of her heart, which is much set by of Almighty God. Heereupon it is that the Prophet sayeth, Micah 7, 18, 19. Who is a God like vnto thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? Hee retaineth not his wrath for euer, because mercie pleaseth him: he will turne againe and haue compassion vppon vs, he will subdue our iniquities, and cast al their sinnes into the bottome of the Sea. Thus we see how fauourable the Lord is toward his children that are desirous and willing to serue him.
To this purpose speaketh the Prophet Malachi in the third Chapter, and the seauenteenth verse, They shall bee to mee, saith the Lord of hoasts, in that day that I shall doe this, for a flocke: and I will spare them, as a man spareth his owne sonne that serueth him. The Father, when he shall set his sonne to any businesse, if he shew his good will and endeuour to doe his best, will be pleased with him and accept of the worke, though it be done vnperfectly, rawly, and vntowardly. He takes in good part his good desire. Euen so is it with Almighty God, if hee see in vs willingnesse, wee shall finde from him forgiuenesse, and our imperfections to be passed ouer. The Apostle S. Paul teacheth this in the second Epistle to the Corinthians, chapter eight, and the twelfth verse. If there be first a willing mind it is accepted according to that a man hath, and not according to that a man hath not. Thus doeth God encourage vs in our obedience, assuring vs that the measure of grace that hee bestoweth vpon vs, shall be sufficient for vs.
Fourthly, wee must performe the fruites of our obedience entirely, not to halfes; sincerely, not parting stakes betweene God and the Diuell, and our selues, as wee noted before. Many will do so much readily as may stand with their owne liking, and agree with their owne ease and profit, but they will goe no farther: they are content to doe diuerse good things, but they continue and perseuer in some sinnes that marre all. They can hate pride, but they contemne the Gospell: some will shew loue to the Gospell, but are lasciuious, hard-hearted, vniust, doers of wrong, and euill speakers. It is a foolish conceite of many, that thinke they may lawfully liue in some knowne sins, and yet bee Gods seruants still: these deceiue themselues, and discouer the hypocrisie of their hearts. Such as continue in drunkennesse, fornication, Adulterie, vncleannesse, hatred, and couetousnesse, will presume to come to the place of Gods worship, and shroud themselues into the companie of the faithfull, and present themselues in the presence of God, and receiue the Lordes Supper once a yeere, and then think that God will and must haue respect vnto them. These are like the dissembling and deceitfull Iewes mentioned by Ieremy the Prophet, Ierem. 7, 9, 10. Will you steale, murther, and commit Adultery, and sweare falsely, and burne Incense vnto Baal, and walke after other Gods whom yee know not? And come and stand before me in this house whereupon my name is called, and say, we are deliuered, though we haue done all these abhominations? Saul would do the workes of GOD in outward pretence,1 Sam. 15. Mark 6, 20. and shew himselfe obedient in part: but he kept Agag aliue, and spared the fattest of the Cattle, contrary to the commandement of God. Herod heard Iohn willingly, reuerenced him, receiued the worde with ioy, and did many things at his preaching; but he would not leaue his Incest, and depart from his brothers wife. The godly doe not deale thus falsly and fraudulently with God; they giue him the possession of theyr whole hearts, and keepe not backe a part thereof. Iosiah is commended for walking in all the wayes of God, 2 King: 23, 25. Psal: 119, 6 and for taking away the abhominations of the land. The Prophet Dauid witnesseth, that he had respect to al the commandements of the law. Moses professeth boldly before Pharaoh, that they must carry their Cattle with them into the wildernes to offer sacrifice,Exod: 10, 26 and he would not leaue an hoofe of them behind him. Let vs labor after this sincerity, otherwise our obedience is stained with hypocrisie: for God that made all, wil haue all, or none at all.
Fiftly, our obedience must bee a constant obedience, it must not be by fittes and pangs (as the comming of an Ague) for a day, or a short and set time. Such as are sick of an Ague, haue a cold fit at the first, & then an hot: with these time-seruers it is quite contrarie, they are hot at the beginning, and afterward waxe colde at the latter ending. But we must continue out to the end. There is no promise made but to such as perseuer. He that endureth to the end, shall be saued:Matth. 10.22. and 24.13. reuel. 2.10. and if wee bee faithfull to the death, We shall receiue the crown of life. If we would giue right iudgement of a [Page 38] man how his case standeth with God and what his conuersation is, wee must iudge of him by the whol course of his life, not by this or that action, no nor onely by his behauiour at the houre of death, for that is a deceitfull rule, and may leade vs into errour. If a man in the course of his life yeeld obedience, and seeke to approue himselfe vnto God, wee haue good and firme hope of such a one that he is the child of God, yea albeit at the end of his dayes, by violence of some sickenesse and want of naturall rest and distemperature of the braine, and impatience of the flesh, hee should talke idlely, raue greeuously, and blaspheme horribly: we are to iudge of such a one by the strictnesse of his life, not by the strangenesse of his death. If his life haue been sound and sincere, his vnperfect obedience shall bee accepted, and all his frailty shall bee remitted: so that an euill end neuer followeth a good and godly life. But if the course of a mans life be wicked and his wayes crooked, though he die calmely, and goe away quietly like a lambe, and cry, Lord haue mercy vpon me: yet he may be a reprobate and goe to the pit of destruction. Hence it is, that the vngodly are described, Iob 21. to say vnto God, Depart from vs, we desire not the knowledg of thy wayes: Iob 21.13.14.15.23.25. who is the Almighty, that we should serue him, and what profit should wee haue to pray vnto him? yet for the most part they liue pleasantly, and hauing no bands in their death, they die quietly, they spend their dayes in wealth, and are not tormented with long sickenesse. They are not afflicted and affrighted as other men. Contrariwise, the godly are daily punished, and chastened euery morning, they die in the bitternesse of their soule, & neuer eate with pleasure, Psal. 73.4.14. Eccle. 9.1.2. Who doubteth of the integrity and sincerity of Iob and Ieremie? wee know they were iust and eschewed euill: yet they cursed the day of their birth, and the night wherin it is said, Iob 3.1.2.3. Ier. 20.14.15. there was a manchild conceiued. And if they had died presently, they had been saued vndoubtedly, albeit the corruption of the flesh for a time preuailed: euen as it fell out with Iacob, who wrastled with the Angel, but his thigh was so crushed, that he halted euer after. So may it fall out with many of Gods children, the force & fiercenes of sharp diseases, proceeding from hote causes, may so disturbe the head & distemper the powers of the mind, as that they may breake out euen into blasphemy, yea be so distempered and distracted by the violence thereof, as that they fare as men out of their wits and right minde: yet they may notwithstanding all this, remaine still in Gods fauor, and die in his feare. For they may say, and say truely with the Apostle,Rom. 7.17.18.19.20, 21. It is not I that doe it, but sin that dwelleth in me. Hee saith, his whole desire was to giue himselfe to the seruing of God, yet hee was hindred and hampered by his owne nature which was ouerweake: so that in striuing against sinne, hee ceassed not to receiue many wounds, and to take sundry foiles & blowes, and therefore could not accomplish the good that he desired. Let vs all be constant vnto the death, & then our obedience shall haue his recompence of reward. Lastly, our obedience must not be delayed from time to time, supposing we shall finde a fitter time heereafter to heare the Lord speake vnto vs. The longer we deferre the time of repentance & the practise of obedience, the more vnfit, vnready, and vnresolued we shall finde our hearts to be. Euery sin helpeth to harden the heart, vntill we be turned and transformed into stones. Wherfore the holy Ghost saith,Heb: 3, 7, 8, and 4, 7: To day if ye will hear his voice, &c: The acceptable season is the present time. So soone as God commandeth & reuealeth his will vnto vs, let vs not linger or prolong the time, but immediately prepare our eares to heare, our tongues to speake,Bernard. de praecep. & discipl. our feet to walke, our hands to work, & euery part of vs to performe his Commandements. Hee loueth such a seruant, he accepteth such a seruice. Will we regard such a seruant, as whē we speake vnto him, & shew him what we would haue done, turneth his back from vs & regardeth not our busines, or saith he will do it another time, when he is at fitter leasure? If wee will not take such seruice at his hands, or put vp such contempt, shall we thinke the Lord will be mocked to his face, & dalied withal as with a childe? When he saith, Come, shall we answere, we will not come? When he comandeth vs to heare his voice to day, shall wee answere, we will not heare it to day, but ye next day, or peraduenture the next yeare? When he saith, This is the acceptable time, shall wee answere, I wil find a fitter & more conuenient time hereafter? If he shall say vnto vs, the time of repentance is the present time, shall we presume to crosse him, and to reply, the time to come is the best time, wc God hath reserued in his own hand, & is to vs vnknown? How many are there yt haue neglected the voice of God calling them & crying vnto them, that were preuented by sodaine & vntimely death, and thereby taken away in their sins? The foolish Virgins delayed so long,Mat: 25, 10 that ye Bridegroome came, & they were shut out of the Kingdome, where they knocked, but could not bee receiued. To conclude, let our obedience be surely grounded vpon the infallible rocke of ye scriptures: let it be performed heartily, not hypocritically: let it be discharged cheerefully, not grudgingly: let it bee done entirely, not to halfes: let it be constant, not intermitted and interrupted: lastly, let it be present, not put off from day to day: then shal we be sure to be accepted, and that God will crowne our obedience in this life, with a full and finall recompence in the life to come.
20. So were the sons of ReubenReuben. Israels eldest son, by their generations, by their families, & by the houses of their fathers, according to the number of their names, man by man, euery male from [Page 39] twenty yeares and aboue, as many as went foorth to warre.
21. The number of them, I say, of the Tribe of Reuben, was sixe and forty thousand and fiue hundreth.
22 Of the sonnes of SimeonSimeon. by their generations, their families, and by the houses of their fathers, according to the number of their names, man by man, euery male from twenty yeares and aboue, as many as went foorth to warre.
23 The summe of them I say of the Tribe of Simeon, was nine and fifty thousand, and three hundreth.
24. Of the sons of GadGad. by their generations: and so forward vnto the ende of the Chapter.
In the words before we haue seene the obedience of Moses set downe in generall, that hee did all as the Lord had commanded him. Heere we are to consider the same more particularly, what was the summe of euery Tribe: wherein somewhat is set downe common to them all, that they are numbred, first, by their generations, secondly, by their families, thirdly, by ye houses of their fathers, fourthly, according to the number of their names; fiftly, man by man sixtly, euery male: seuenthly, frō twē ty yeare and aboue: eightly, as many as went foorth to warre. These things are noted of euery Tribe particularly: somewhat is sette downe that is proper to each Tribe, to wit, to what summe it accrued, to wit;
Here is a particular view and suruey taken of this people together, with the generall summe of the whole. From hence diuers Questions arise, that are to bee answered before we do handle the doctrine proper to this Question 1 place. First, it may be demanded, how this people could multiply to so great a number in so short a time. For from the birth of Isaac, to the muster heere taken, are not much aboue 400, yeares, and they went into Egypt with a few soules; how then could one family, the Tribe of Leui also excluded, and the vnwarlike company of women and children, of olde and sickly persons not comprehended, how I say, could one family grow to so great a multitude? The Atheists account this incredible and vnpossible, Answer. and therfore make a mock at it, as they do at many other partes of holy scriptures, which they wrest to their owne destruction. Neither is this to be beleeued by the authority of the Church rather, then thorough the testimony of the Scripture and the holy Spirit speaking in it,Cocleus. lib. 2. de author. Eccles. et Script. as some of the Papists speake of many like places. Heerein appeareth indeed the wonderfull blessing of God in increasing seuenty persons to such a multitude, in the space of two hundred & sixteene yeares; for so long was it and no longer from the coming downe of Iacob into Egypt with his family, vnto this numbring of them by Moses in this place: whereby God did make good his promise vnto Iacob, Gen. 46.3. I will make of thee a great Nation. For as his iustice appeared and the seuerity of his hand, that of all this great multitude which came out of Egypt, onely two of them, to wit, Caleb and Ioshua entred into the Land of Canaan, all the residue, because of their murmuring, idolatry, and disobedience perished in the wildernesse; some were slaine with the sword, some were swallowed vp of the earth, some were consumed with the pestilence, some were stung with the serpents, some dyed a natural death;Numb. 14. so that neither their eyes saw, nor their feete trod vpon the Land of promise, as the Lord threatned them: so the wonderfull mercy, & exceeding blessing of God was seene & shewed in this wonderfull multiplication, vntill they came to so huge a multitude.August. de ciuit. dei. lib. 18. cap. 7. Mornae. de ver rel. Christ. c. 26. Neither need we to hold (as many doe) that this was miraculous, and contrary to the course of nature: or that euery one brought foorth two or three at euery birth. We see by experience in numbring, that a small number by addition and multiplication, and doubling therof, in a small time ariseth to a great and an innumerable company. Some in our time yet liuing, auouch, that they haue knowne in their owne daies, one woman, who saw of her posterity that came out of her owne wombe, an hundred and sixty persons, and yet a principall part of them had no issue at all, some of them leading a single life, others beeing preuented by death. The heathen report in their Histories, that the Egyptian women bring foorth many at one burthen: but to leaue them, it is most probable, that all the Hebrew women were very fruitefull,Willet. Hexapl. in Exod. cap. 1. p. 9. & cap. 12. Simler. in Exod. and none of them barren; and that they began betimes to beare children, and continued long, the LORD thereby making a way for the [Page 40] execution of his decree, and the accomplishment of his promise, notwithstanding theyr cruell bondage, heauy yoke, & intollerable labor wherewith they were oppressed and oppugned. Now to giue a taste of this increase how it might be effected by ordinarie meanes (albeit by an extraordinary blessing, that God might verifie the worde spoken vnto Abraham) consider with me, that seauentie persons in thirty yeares, supposing they begate euerie one but one onely in a yeare (as manie might do moe) will bring forth two thousand & one hundred persons. If we cut off the odde hundred, and admit that the third part only of the former number was apt for generation, to wit, sixe hundred, which make three hundred couples, and so many marriages; these considered as the former, in thirty yeare more will beget and multiply nine thousand; and yet we are come but to sixtie yeares after their comming into Egypt. The third part of this nine thousand being three thousand, maketh fisteene hundred couples or persons to marrie, who hauing euery yeare one childe (who in lesse then a yeare may haue more then one) will increase the next thirty yeares forty fiue thousand, which bringeth vs to the ninetieth yeare after their comming into Egypt. The third part heereof being fifteene thousand, will make seauen thousand foure hundred couples or marriages, omitting the odde hundreth, which may beget by the twelue yeare 222000. persons: the third part hereof being seuenty foure thousand, maketh thirty seauen thousand couples, and will begat at the hundred and fifty yeare, 1110000. soules. The third part heereof being three hundred seuenty, thousand persons, maketh one hundred eighty fiue thousand marriages, which will multiply by generation the next thirty years, which falleth (being expired) into the 180. yeare, 555000. soules: the third part heereof being one hundred eighty fiue thousand, maketh besides the odde thousand, 920000. mariages, which will beget by the two hundred and tenth yeare, 27600000. that is, seuen and twenty thousand and sixe hundred thousand. This particular supputation we haue made, to shew that the Israelites bringing forth abundance of increase, as the spawne of the fish in the waters, did not multiply by a miraculous generation, but by an extraordinary benediction, GOD giuing a speciall blessing vnto them, partly to vexe their enemies; and partly to verifie his owne promises.
Question 2 Secondly, it may seeme strange in this place, that Reuben the eldest sonne of Iacob, and the beginning of his strength, placed also in this muster in the first ranke, commeth farre behinde many other, in the number of posterity. For, if wee compare that Tribe with those that follow, and namely, with Simeon, Issachar, Dan, and Naphtali, we shall finde they are much more populous. Ioseph was one of the sonnes of Iacob, and one of the last and yongest, yet hee exceeded and surmounted him almost halfe in halfe. But in the Tribe of Iudah, the blessing of God doeth most apparently shew it selfe according to the ancient prophesie of Iacob.
I answere, though Reuben had the priuiledge to be the first born, Answer. yet he lost his birthright, and for his wickednesse committed against his Father, he was thrust downe from that seate of honour. This is it which Iacob foretold long before, Genesis 49, 3, 4. Reuben mine eldest sonne, thou art my might, and the beginning of my strength: the excellencie of dignity, and the excellency of power, &c. Thou shalt not be excellent, because thou wentest vp to thy Fathers bed, then diddest thou defile my bed, thy dignity is gone. This threatning was denounced by the mouth of his Father, but hee was therein the mouth and minister of GOD, and therefore it must bee in time accomplished. God maketh way for the effecting of it; and this was a signe of the fulfilling of that curse, that his posterity is diminished, and others taste of Gods blessing before him. And, as the birth-right had two priuiledges,Gen: 4, 7. the rule ouer his Brethren, and a double portion of the Fathers inheritance: the former fell to Iudah, vpon whose posterity the kingdome was cast; the latter to Ioseph, 1 Chr. 5, 1, 2. whose two sonnes had a twofold portion; so that Reuben lost the one and the other. For it standeth with Gods iustice, that he who climbed vp where he ought not to haue touched, should bee thrust from yt which of right to him belonged; according to the saying of Christ in the Gospell,Luke 14, 11. and 18 14. Math: 23, 12. Whosoeuer lifteth vp himselfe shal be cast downe and he that humbleth himselfe shalbe exalted. This is ye cause also that Iudah and Ioseph so much increased & multiplyed aboue their fellowes, to the end, that God might make good the promise hee made vnto them: For heauen and earth shall passe away, but one iot or tittle of this worde shall not passe, but be fulfilled. But of these things we shall haue occasion offered to speake more in the next chapter, whereunto I referre you for farther direction.
Thirdly, the question may bee asked, for Question 3 what cause Moses numbering the Tribes seuerally, vseth the same words, and maketh so many repetitions, whereas he might haue cō prehended the same in a shorter summe? For, hee saith of euerie Tribe, that they were numbred by their generations, by their Families, and by their Fathers houses, according to the number of their names, euery male from twē ty yeares and aboue, as many as went forth to war: was it not enough to haue saide so once for all, but he must repeate it so often? I answer, Answer. there are no vaine and needlesse repetitions in the Scripture; euery word, & syllable, and letter hath his vse, and standeth for some purpose, albeit we do not alwayes knowe so much.Reasons rendred why Moses vseth so many words. One cause may be in respect of God; to teach, that as with him is no respect of persons, so he hath a care as well of one as of another; [Page 41] he is a common Father of them all, he neglecteth none, but remembreth them with his kindnesse, and spreadeth the wing of his protection ouer them. Thus doth God deale with vs at this day, he keepeth vs in his book of remembrance, no lesse then he did ye Iewes, inasmuch as there falleth not a Sparrow to the ground without his wil, Mat. 10, 29, 30 and the haires of our head are numbred.
The second cause may bee, to graft in our mindes, and imprint in our memories this so great a blessing in multiplying them vnto the number of so many thousands in so short a space. If hee had spoken it once, and in few words, it might soone be forgotten, & lightly passe from vs: now hee standeth vpon it at large, that the often repetition and commemoration might ingraft and engraue it in our hearts, that there it might continue; for we are apt to ascribe Gods workes to nature, and to take them to our selues, & so to make no profit of them.
Thirdly, he maketh as honourable mention of one as he doth of another, without anie difference, that one should not enuy at another, neyther one condemne another, but that mutuall loue and friendship should bee maintained among them as among Brethren. A little title of honour and dignitie is able to make vs swell one against another. Least therefore he should seeme to neglect one, and preferre another, hee keepeth an euen hand, and equalleth one with another, so farre as lyeth in him. Hee giueth no occasion of aduantage to such as were readie to seeke all occasions: but cutteth them off, by speaking that of one, which hee had affirmed of the other. Thus much of the Questions that may be made and mooued out of this diuision: let vs now come to the Doctrines that are to bee gathered for our instruction.
[Verse 20, 21, &c. So were the sons of Reuben, &c] Moses setteth downe in this place, the particular number of euery Tribe, & then the generall summe of the whole gathered together into one, the which amounteth vnto 603550. persons that could draw the sworde. This may seeme very strange vnto vs, that so small an handful of 70. soules should multiply so greatly in the space of 216. years. But herein we are to consider the truth of God ioyned with his power, who because hee is true of his word, and able of his power, performed that to this people which he promised long before to their Fathers. For wee must fetch the cause of this extraordinary increase a little higher, and obserue that God had passed his promise long before to Abraham, that albeit hee were olde, and his wife both old and barren, yet he would blesse him with a great seed & posterity, as the dust of the earth, as the stars of heauen, and as the sand on the sea—shore which could not be numbred, as Ge. 12, 3. I wil make of thee a great Nation, I will blesse thee, & make thy name great, and thou shalt be a blessing. And chap. 13, 14, 16. & 15, 5. & 17, 2, 4, 5, 6.Rom. 4, 17, 18 Heb. 11, 12. Lift vp thine eies now, and looke from the place where thou art, Northward and Southward, Eastward and Westward, I will make thy seede as the dust of the earth, so that if a man number the dust of the earth, then shal thy seede be numbred. Likewise Chap. 15. he brought him forth, and said, Look vp now vnto heauen, and tell the Starres, if thou be able to number them, and be saide vnto him, So shal thy seed be. So Chap. 17. I will make my Couenant betweene me and thee, and I wil multiply thee exceedingly, Neither shal thy name anie more be called Abram, but Abraham, for a Father of many Nations haue I made thee; & I will make thee exceeding fruitful, & wil make nations of thee, yea Kings shal proceed of thee. The same promise is likewise renewed to Iacob, Gen. 46 2, 3. I am God, the God of thy father, feare not to go downe into Egypt, for I wil there make of thee a great Nation. Thus did God speake from time to time to the Patriarkes, and thus did he promise to blesse them, & did renew the promise for their farther assurance and consolation. Behold heere, the accomplishment of the same promise, and the verifying of it to the full,Ps. 105, 24, 37 for he increased his people exceedingly, & made them stronger then their oppressors: yea, hee brought them forth with siluer and gold, and there was none feeble among their tribes. Frō Doctrine 4 hence we gather this doctrine,God will performe all the promises that he maketh to his people. that al the promises of God made to his children, shal in due time be accomplished, so that he wil not faile nor falsifie the worde that is gone out of his mouth. The truth heereof appeareth by sundry consents of Scripture. This is it that Ioshua declareth, chap. 21, 44, 45. The Lord gaue rest vnto Israel round about, according to all that he had sworne vnto their Fathers, there stood not a man of all their enemies before them; for the Lord deliuered all their enemies into their hand, There failed nothing of all the good things which the Lord had said vnto the house of Israel, but all came to passe. Where he sheweth, that as God promised to defend his, & to defeat their enemies, and to giue his people peace, so hee failed them not, but fulfilled his promise. In the Booke of the Kings mentioning the siege of Samaria, we reade, that in the great famine wherein the City was pressed,2 King. 7, 1, 18 the Prophet Elisha prophesieth, that to morrow this time, a measure of fine flowre shall be sold for a shekel, & two measures of Barly for a shekell in ye gate of Samaria. And howsoeuer this seemed vnpossible to such as were blinded with vnbeleefe, & looked vpon ordinary meanes that shewed themselues before them, who feared not to say, Though the Lord would make windows in heauen, this thing could not come to passe: yet it did come to passe, & nothing was left vnperformed, for the people went out and spoyled the campe of the Aramites, so that a measure of fine Flowre was at a Shekell, and two measures of Barly at a shekel, according to the word of ye Lord. True it is, God somtimes promiseth that wc he doth [Page 42] not by and by accomplish, because the promise is for the appointed time; but in the end it cometh and shall not stay. In the beginning of the world it was said immediately after the mans fall, Gen. 3, 15. I will put enmity betweene thee and the woman, and betweene thy seed & her seede: he shall breake thine head, and thou shalt bruise his heele. Many yeares passed ouer the heads of Gods people before this was performed, yea many Kings and Prophets, and righteous men desired to see these dayes, that longed for the comming of the Messias, and the consolation of Israel: Gal. 4, 4, 5. but when the fulnesse of time was come, God sent forth his Sonne made of a woman, and made vnder the Law, &c. God promised, and Noah prophesied, and the Scripture hath published,Genes. 9.27. that God shold perswade Iapheth that he may dwel in the tents of Shem, so that the Gentiles should be conuerted vnto the faith, and wonne by the ministerie of the word, not by the force of the sword to embrace the Gospell. This promise was long deferred, yet in the end truly verified, when the Apostles were called to preach vnto them, prepared for it by the gift of tongues, and enabled to go through the worke, as appeareth at large in the Acts of the Apostles. The old and new Testament do giue testimony one to another. The old Testament containeth many and sundry prophesies: and what is the new, but an accomplishment of the same? All these allegations, as a cloud of witnesses, confirme this point; that God, as he maketh his promises in mercy, so in iustice and righteousnes he accomplisheth the same.
Reason 1 Neither let this seeme strange vnto vs. For first consider with mee, who it is that maketh the same; not man who is deceitfull, but God who neuer failed or falsified his word. He is true in all his sayings, and faithfull in all his doings: he is as ready to performe, as he is to promise, and neuer repenteth or recalleth that which is gone out of his mouth. This the Apostle as a faithfull witnesse testifieth, Rom. 3, 3, 4.Psal. 36, 6. and 57, 11. and 89, 33. What though some did not beleeue? shall their vnbeleefe make the faith of God without effect? God forbid: yea, let God be true, and euery man a lyar, as it is written, That thou mightest bee iustified in thy words, and ouercome when thou art iudged. The reason vsed in this place is this; God is true in his word, and constant in his promise; therefore he neuer deceiueth nor deludeth those that are his with vaine wordes, whose truth reacheth vnto the clouds.
Reason 2 Secondly, as he is true in nature, so he is vnchangeable in will; he is not like man that he should lye. Man is subiect to vanity & inconstancy, as to speake, and not to do it: to promise and not to keepe it: but it is not so with God, who hath opened his mouth, & wil performe it. This doth Iob plainly declare, Chap. 23, 13. Hee is in one minde, and who can turne him? Tea, he doth what his minde desireth: for he will performe that which is decreed of me, and many such things are with him. There is no variablenesse with him, neither shadow of turning, he remaineth the same euermore. To this purpose Moses declareth that Balaam could not curse the people of God, but was constrained against his will to blesse them,Numb: 23, 19. because God is not as man that he should lye, neither as the Son of man that he should repent; Hath he sayde, and shall he not do it? Hath he spoken, and shall he not accomplish it?
Thirdly, hee is powerful, and of himselfe Reason 3 able and sufficient to worke out his own wil; so that nothing shall hinder him, or delay the doing thereof when the time is come. It falleth out oftentimes with man, when hee hath promised to accomplish a worke, that hee is not able to performe it, either through weaknesse in himselfe, or through the ouer-ruling power yt is in another. It is not so with God; whatsoeuer he decreeth, hee doeth: whatsoeuer he willeth, he worketh and performeth. When after Gods gracious promise to giue flesh vnto his people in abundance, Moses doubted therof in regard of the want of those meanes which he saw not, and the multitude of the people which he saw; the Lord said vnto him; Is the Lords hand shortned? Numb: 11: 23. Thou shalt now see whether my word shall come to passe vnto thee, or not. Seeing therefore, God is true of his word, vnchangeable in his will, and powerfull in his workes, wee may builde our faith vpon this trueth, that his promises shall neuer faile any of his children.
Let vs now apply this doctrine to our selues. Vse 1 First, is this certaine that God will performe whatsoeuer he hath promised? Then we may conclude this, that whatsoeuer promises are not yet fulfilled, shall in due time bee accomplished? How many promises hath he already verified? Could any power or strength of man preuaile against him to frustrate them, and to make them of none effect? Many there are yt he hath made which are yet to come, they also shall be made good; for euen they are as easily brought to passe as the rest which wee see already performed. We haue a prophesie & promise of the calling of the Iewes, that they shall be gathered into the Sheepfold of Christ and professe his name, for God is able to graft them in againe. Hence it is that the Apostle saith,Rom: 11, 23. I would not Brethren that ye should be ignorant of this secret (lest ye should be arrogant in your selues) that partly obstinacy is come to Israel, vntill the fulnes of the Gentiles be come in. See then hereby the prophesie inuerted. Once it was, as we heard before, that God should perswade Iapheth to dwel in the tents of Sem: but now the promise is, that God will perswade Sem, to dwell in the Tents of Iapheth. As therefore the church of ye Iews is brought in praying for the conuersion of the Gentiles, so shold we by an holy emulation from them, apply vnto them, and for them, theyr owne words, Cant. 8, 8. We haue a litle Sister, and she hath no brests: what shall we do for our Sister when she shall be spoken for? The calling of the Gentiles [Page 43] once seemed as vnprobable and vnpossible, yet did God take away all obstacles and stumbling-blockes, and brought them vnto the faith by ye power of his two-edged sword: so we cannot doubt (for faithfull is he yt hath promised) but in his good time he wil in mercy looke vpon the naturall branches, and according to his ancient bountifulnesse, graft them into their owne Oliue tree. They are the first borne of God, and as it were the elder Brethren of the house; albeit they seeme disinherited for a season, and cast out of the house, yet God will admit them againe, & receiue them into the adoption of sonnes. And our doctrine serueth vs as a prop and pillar to vnder-prop our faith touching this point. Againe, God hath promised that hee will free vs from all sinne and misery,Reu. 7, 16, 15. that he will wipe away all teares from our eyes, and make vs without spot and wrinkle, so that wee shall hunger and thirst no more. We see not this with our bodily eyes, neither are wee made partakers of this promise: For behold vnto this houre we both hunger and thirst, 1 Cor. 4, 11, 12.13. and are naked, and are buffeted, and haue no certaine abiding place: we are reuiled, and yet we blesse: wee are persecuted, and suffer it: we are euill spoken of, and we pray: we are made as the filth of the world, the off-scouring of all things, vnto this time. This doctrine therefore serueth to vphold our faith in this point. Thirdly, God hath promised to raise vp our bodies that haue lien in the dust, and are rotted in the earth, by his almighty power, who calleth things that are not as if they were. True it is, it goeth aboue naturall reason to conceiue & vnderstand this truth;Rom. 8, 11. yet the Apostle saith, If the Spirit of Christ that raised vp Iesus from the dead dwell in you, he that raised Christ from the dead, shall also quicken your mortall bodies. How soeuer then our bodies bee either burned, or drowned, or deuoured, God will raise them, for with him nothing is vnpossible. We see what men are able to doe by Art and workemanship: of ashes, they are able to make costly and curious glasses; by distillation they are able to extract the spirite and quintessence of sundry things: out of one mettall it is not hard with them to draw another; as Siluer out of Lead by melting and refining: by sowing their corne that rotteth in the earth, we see it hath a new body giuen it. Therefore it is not impossible in it selfe. Notwithstanding we see not this as yet performed; the bodyes of the Saints remaine in the earth, and see corruption. This doctrine therefore serueth to vphold our faith in this point, & to make vs rest in hope, that he will not alwayes leaue them in the graue, nor suffer them to perish therein for euermore.
Lastly, God hath foretold that there shall be an end of this world, that the Lorde Iesus shall breake the heauens and come to iudge al flesh, so that the dead shall rise, and all shall stand before his iudgement seate to receyue according to their workes, whether they bee good or euill. Then shall the faithfull be fully glorified, and inherite the crowne of eternall life. This howsoeuer it bee oftentimes and faithfully promised of God, yet hath bene and is derided of many, who shall in the end pay the price of their folly and infidelity, & feele that Gods truth is stable, and surer then ye heauens.2 Pet. 3, 3, 4. This is it which the Apostle Peter testifieth, This first vnderstand, that there shall come in the last dayes mockers, which will walke after their lustes, and say, Where is the promise of his comming? For since the Fathers dyed, all things continue alike, from the beginning of the Creation. But whatsoeuer these Atheists dreame of the glorious appearance of Christ his second comming, and howsoeuer they put the euill day farre from them: yet the Lord of that promise is not slacke (as some men count slackenesse) but is patient toward vs, and wold haue no man to perish. Neuerthelesse, the day of the Lord will come as a Theefe in the night, in the which the heauēs shall passe away with a noise, and the Elements shall melte with heate, and the earth with the workes that are therein, shall be burnt vp. This we see not yet performed,1 Thess. 4, 17. neither are we made partakers of eternall life, when we shall euer rest & remain with the Lord, and nothing shall separate vs from his glorious and comfortable presence. This doctrine therefore serueth to vphold our faith in this point. And whensoeuer we reade of any promise that God hath in mercy made to his Church, albeit it be for a time deferred, not presently accomplished, let vs waite with patience, and build our Faith vpon the experience of his former promises, which wee see already fulfilled; and say with the Apostle,2 Tim. 1, 12, I know whom I haue beleeued, and I am perswaded that he is able to keepe that which I haue cōmitted to him against that day. We are sure wee builde not in the aire, we beate not the ayre, but we builde vpon a [...]sure foundation, that shall neuer decay or deceiue vs. For who euer put his trust in him, and was confounded? Or who did set vp his rest on him, and went away ashamed? Hence it is that Christ saith, Math. 5, 17, 18. Thinke not that I am come, to destroy the Law or the Prophets, I am not come to destroy them but to fulfill them: for truly I say vnto you, till heauen and earth perish, one iot or one title of the Law shall not scape, till all thinges be fulfilled. This is needfull for vs to consider & remember, for our faith is often shaken with doubting and infidelity: that which we see not we many times beleeue not; and so we are shaken through our weakenesse as with the winde: but we must make God our rock, and rest on his vnchangeable word, who is trueth it selfe, and cannot lye.
Secondly, seeing Gods promises are so Vse 2 surely grounded vppon the immutabilitie of Gods truth, that it is vnpossible yt they should faile, or he deceiue; this teacheth that it is as true, that his iudgements shall not faile, but [Page 44] follow the wicked at the heeles. For God is as vnchangeable in the one, as in the other. It is a foolish error to imagine that God will vndoubtedly performe the promises of his mercie, and not the threatnings of his iustice. True it is, many presume of his goodnes, but they doubt of his righteousnesse. This is to set vp an abhominable Idoll in our hearts, and to denie the infinitenesse of his glorie and maiesty, and to deuise a God made altogether of mercie. If God be true in the one, he is also as true in the other: if hee faile in the one, he changeth also in the other. This vse is directly concluded by Ioshua in the exhortation that he maketh to the people, that they should not ioyne themselues to the idolatrous Nations, but loue the Lord their God, and cleaue vnto him with full purpose of heart, when he saith, Chap. 23. ver. 14, 15. Behold this day do I enter into the way of all the world, and ye know in your hearts, and in all your soules, that nothing hath failed of all the good things which the Lord your God promised you, but all are come to passe vnto you, nothing hath failed thereof: Therefore as all good things are come vpon you, which the Lord your God promised you, so shall the LORD bring vpon you euery euil thing, vntil he haue destroyed you out of this good Land which the Lord your God hath giuen you. In which words hee teacheth, that his threatnings are of the same nature with his promises, and his iudgements as certaine as his mercies.2 Kings 7, 1, 2 17.18. This appeareth by a notable example which God shewed at the breaking vp of the long siege of Samaria: he promised to the faithfull that would beleeue, plenty and abundance the next day; and hee threatned to the Prince, on whose hand the King leaned, that he should see it with his eies but he should not eate thereof. Here God did promise good, and threaten euill. Did he shew forth the worke of his mercy, and not of his iudgement? of his goodnes, not of his wrath? Yes, of his wrath and iudgement; for the people trod vpon him in the gate, and he dyed, as the man of God had said, so it came to passe. This serueth to shew the wofull estate and condition of all vngodly men & vnrepentant sinners: for howsoeuer they flatter themselues, & put away the euill day far from them, being deluded, and as it were charmed with a proud presumption of Gods mercies, yet the threatning of God, the curse of the Law, and the terror of their conscience which standeth against them shall abide for euer: and therefore so long as they go forward in sin, and proceed in ye wickednes of their hearts, they haue iust cause to mourne and lament, forasmuch as the threatnings manifested in the word, are inuiolable and vnchangeable. Let all those that lye in any sin repent, & while it is called to day hear his voice, lest the curse of the Law, which shal certainly be fulfilled, do seize vpon them, and they be carried to vtter destruction. The Prophet Esay denounceth many woes against wicked men,Esay 5, 8, 11, 18, 20, 21, 22. Wo vnto them that ioyn house to house, and lay Field to field, til there be no place for the poore. Woe vnto them that rise vp early to follow drunkennesse, and to them that continue til night. Woe vnto them that draw iniquity with cordes of vanity, and sinne as with Cart-ropes. Woe vnto them that speake good of euill, and euil of good; which put darknesse for light, and light for darkenesse; that put bitter for sweet, & sweet for soure. Woe vnto them that are wise in their own eyes, & prudent in their owne sight. Woe vnto them that are mighty to drinke wine, and to them that are strong to poure in strong drinke. Heere are many woes, and fearefull threatnings of many miseries, and do the vngodly thinke to escape? or that these things doe not deepely concerne them? Our Sauiour denounceth a great woe, against all contemners of the Gospell, & telleth them, It shalbe easier for Tyre & Sidon, nay for Sodom and Gomorra in the day of iudgement, Mat. 11, 22, 24 then for them. Must not these denunciations be accomplished? Or do we remaine as Infidels, and think they shall neuer be performed? Or if they be performed, that we shall be exempted or excused? It cannot be that his word should fall to the ground, and take none effect. Let vs feare these terrible threatninges, humble our selues before him, and forsake our euill wayes: let vs betake our selues vnto him, and let vs turne vnto his word, for the word will neuer turne vnto vs, and bend it selfe to our pleasure. The Scripture is full, & replenished with such heauy threatninges, as may serue to strike a feare and terror into our hearts. The Prophet Amos Amos 6, 1, 3. denounceth a Woe to them that are at ease in Sion, that put farre away the euill day, and approach to the seate of iniquity, and are not sorry for the affliction of Ioseph. The Prophet Malachi foretelleth,Mal. 4, 1. that the day commeth which shal burne as an Ouen, and all the proud, yea all that doe wickedly shall be stubble, and the day that commeth shall burne them vp, and shall leaue them neither root nor branch. These threatnings are surer then the heauens which shall passe away, but these shall neuer passe away: and therefore woe to them that repent not, nor returne to the Lord; for they must needes be taken suddenly in them as in a snare, and no man shall be able to deliuer them. They may thinke themselues forgiuen, or at least forgotten, but poore soules they are deceiued. It is not length of time that can helpe them, nor strength of their arme that can saue them, nor the wedge of Gold that can deliuer them: for Riches auaile not in the day of wrath, Prouer. 11, 4 nor serue to pacifie his indignation; but righteousnesse deliuereth from death.
Thirdly, as we learne the truth of God in Vse 3 his threatnings, so there ariseth from hence a most excellent ground of assured comfort for all Gods seruants, to establish their hearts in the immutability of all his promises. Manie are the particular promises set downe in the word, & as many as are there mentioned, so manie particular cōforts are ministred vnto vs [Page 45] as from the hand of God, to the end that wee beleeuing them, and as it were, clasping our armes about them, might haue strong consolation and boldnesse to come to the throne of grace. Wherefore, whensoeuer we feele the weaknesse of our faith, we must haue recourse to his word. As they which haue a dim sight and weake eye, vse the helpe of their Spectacles, and thereby finde comfort: so should we when we are at any time troubled with doubting, helpe our spirituall eye-sight with often looking into the glasse of his word, and meditating continually vppon his promises. It were endlesse and infinite to speake of all his gracious promises mentioned in his worde: some are of temporall blessings, and other of spirituall and eternall; in both wee ought to rest vpon the vnchangeablenesse of his will, who is not as man that he should any way deceiue vs; as those that vse to promise much, & performe little. His promise is certaine, and very good payment, if wee dare trust him of his word.Psal. 37.25. It is he that hath saide, I haue beene yong, and am old, yet I saw neuer the righteous forsaken, nor his seede begging bread. It is hee that hath spoken,Heb. 13.6, 7. I wil not faile thee, neither forsake thee, so that we may boldly say, The Lord is mine helper, neither will I feare what man can do vnto me. Mathew 6, 33 It is he that hath promised, Seeke yee first the kingdome of God and his righteousnesse, and all these things shall bee ministred vnto you. We see how much many men vexe & torment themselues about earthly & transitory things; they feare they shall want before they die, and giue themselues to vnlawfull shiftes to maintaine themselues and their estate: the reason heereof is, because they haue vnbeleeuing hearts; they cannot cast themselues and their care vpon the Lord, they will not seeke his loue and fauour, they labour not to be reconciled to him in Christ Iesus, and whatsoeuer he promise vnto them of his word, they beleeue nothing at all.
Take an example of Gods prouidence ouer his people, whiles they walked and wandred in the Wildernesse, they had neither seede time nor haruest, and they were an huge multitude, of more then sixe hundred thousand, beside women and children, yet hee sustained them, and prouided for them till hee brought them into the land of Canaan. He is not as a poore Father that hath moe children then he is able to sustain; or as a state that is constrained to disburden it selfe of their superfluitie and ouerflowing multitude, and so to send out many Colonies to plant themselues in other places: he hath al the earth in his own power, & is able to prouide for all his children yt wait vpon him, and put their trust and confidence in him. This must be our comfort in time of triall and tentation, that he hath promised neuer to faile vs nor forsake vs: and albeit mans promises may deceiue vs, and his deede come short of his worde, yet no iot or portion of Gods promises shall remaine vnfulfilled; and therefore in all our necessities, let vs possesse our soules with patience, and wait constantly for the accomplishment thereof, which in due time shall take good effect. The fault is in our selues, who will not lay hold vpon the same, he hath saide he will be our tower of defence, and City of refuge to shield vs from danger & all distresse; but we will not trust him of his word, but vse vnlawfull meanes for our deliuerance. That which hath bene said of transitory and temporall blessings, may also be spoken of eternall. God hath promised the renuing of our hearts, the forgiuenesse of sinnes, and the kingdome of heauen, as Ier. 31, 32, 33. Heb. 8, 10, 11, 12. Esay 40, 1, 2. I will put my Lawes in their minde, and in their heart I will write them. I wil be their God, and they shall be my people. I wil bee mercifull to their vnrighteousnesse, and I wil remember their sins and their iniquities no more.
These are great and precious promises: heere are sweet comforts of life and saluation offered vnto vs on Gods part: let these be to vs as the Anchor of our soules both sure and stedfast. These are immutable things,Hebrew: 6, 18. Wherein it is vnpossible that God should lye, and therefore let vs be established in them, and lay hold vpon that hope which is set before vs. And if we beleeue not, yet abideth he faithful, 2 Tim. 2, 13. he cannot deny himselfe. No greater comfort can be giuen, no greater promise can be made, then to assure vs of the pardon and forgiuenesse of our sinnes, which make a separation between God and vs. To haue a feeling of this mercy, is as sweet Incense vnto the soule, and as precious balme vnto the heart. Let vs therefore comfort our selues with this promise, & howsoeuer Satan sift vs, and seek by all means to take from vs this peace of conscience which passeth all vnderstanding, we must shroud our selues vnder the safety of his worde which abideth for euer; and when we are tempted to doubt of his goodnesse in the remission of our sinnes, let vs lay hold on the former promises, and know that the heauens themselues shall fall and be moued out of their places, before the truth of his word (which is truth it selfe) shall be diminished or disanulled.
Fourthly, is God constant of his word, and Vse 4 faithfull of his promise, then it is required of vs to be like our heauenly Father in truth and faithfulnesse. When God hath promised any blessing to his people, he is true of his worde, and bringeth it to passe. The Lord sayde to them,Iet. 29, 10, 11. Dan: 9, 2. After seuenty yeares bee accomplished at Babel, I wil visit you, and performe my good promise toward you, and cause you to returne to this place; for I know the thoughts that I haue thoght toward you, euen the thoughts of peace and not of trouble, to giue you an end, and your hope. This did hee accomplish by the meanes of Cyrus, whose spirit hee stirred vp to make a proclamation throughout his kingdome, that whosoeuer would, should goe vp to Ierusalem to builde it and inhabite there. Now, as God is [Page 46] faithfull in his word, so let vs follow his example, and make conscience of our words & sayings, that thereby we may assure our selues to bee the children of our heauenly Father. Wee must therefore know that all iust couenants and contracts, all promises & bargaines must be perfourmed, albeit they bee made to our hurt and hinderance, and binde vs in conscience and duty, by the Law of God & man, so farre forth as hee pleaseth to require them, to whom they haue beene made. The Prophet asking the question, Who shall dwell in the Lords Tabernacle, & rest in his holy Hill, maketh this answere, Hee which sweareth to his hurt and changeth not. Psalm. 15, 4. Iosh. 9. This wee see in Ioshua toward the Gibeonites: and in the booke of Iudges, chapt. 1. when the Spies saw a man come out of the City, and said vnto him, Shew vs we pray thee the way into the City, and we will shew thee mercy: Iudg. 1, 24, 25. when he had shewed them the way into the City, they smote the City with the edge of the sword, but they let the man & all his houshold depart. Hence wee should learne, to be wary and watchfull in our promises, considering as well, whether wee be able to performe them, as whether wee be willing, and examining our hearts whether they be in our owne power nor not, and whether (if they be) it be lawfull for vs to performe them. For some things are lawfull in themselues to pay and perfourme, which are in no sort in our power: and other things may be in our power, which are not lawfull to be done. This fidelity in keeping promise, is a weighty point of the Law, Math. 23,Math. 23, 23. Gal. 5, 22. and a fruite of the Spirit: and therefore it standeth vs vpon to make conscience thereof. If any man were asked the question, whether hee thinke it his duty to endeuour to be like God, and to striue to resemble him, as the childe resembleth his father, he would be ready to answere. It is his duty to do it, and his comfort that it is so: If then we acknowledge the necessity of it, let vs follow him in constancy and true dealing, studying to be perfect as our heauenly Father is perfect. This is that vse which the Apostle vrgeth, 2 Cor. 1.2 Cor. 1, 17, 18, 20. When I was thus minded, did I vse lightnesse? Or minde I those things which I minde, according to the flesh, that with me should be yea, yea, and nay, nay? Yea, God is faithfull, that our word toward you, was not yea and nay: for all the promises of God in Christ are yea, and are in him, Amen, vnto the glory of God through vs. The Apostle in these wordes declareth that he was wrongfully slandered, and vniustly charged with loosenesse and lightnesse of promise, and vnconscionable breaking of his word; inasmuch as he had alwaies before him the example of God, whom he acknowledgeth to be faithfull in his words and promises. This serueth to reproue those that will rashly promise any thing, as Saul did to Dauid, as Laban did to Iacob, and then changed their minde as the weather-cocke doeth at euery blaste of winde. These are like the reede that bendeth too and fro; but it must not bee so with vs, we must purpose, and not alter; we must promise, and then perfourme carefully what we haue promised.
Lastly, whensoeuer God hath made good Vse 5 the words of his mouth, and accomplished his promises vnto vs, which wee haue long looked for & expected, it is our duty to praise his name, and to giue him the glory of the worke, to whom alone it is due. Hath he fed vs in time of famine, and made vs to see,Deut. 8, 3. Mathew 4, 4. that Man liueth not by bread onely, but by euery word that proceedeth out of his mouth? Let vs not sacrifice vnto our net, nor burne incense vnto our yarne, but say with the Prophet, Not vnto vs, O Lord, not vnto vs, Psal. 115, 1. but vnto thy Name giue the glory, for thy louing mercy and for thy truths sake. This duty we see practised by King Salomon, 1 Kings 8.1 Kin. 8, 15, 20 Blessed be the Lord God of Israel, who spake with his mouth vnto Dauid my father, and hath with his hand fulfilled it: the Lord hath made good his word that he spake, and I am risen vp in the roome of Dauid my father, and sit on the Throne of Israel, as the Lord promised, and haue built the house for the name of the Lord God of Israel. A worthie patterne and president for vs to follow, whensoeuer we taste of the grace and bountifulnes of God, to offer vp vnto him a song and sacrifice of thanksgiuing. And if wee must doe this for temporall blessings, much more are we bound to do it for such as are spirituall. If God haue for a season hidde his face from vs, that we haue seene no light of his grace, but all these things haue been couered with darknesse and discomfort, as it were the Sunne in a Cloud; if our sinnes as the waues of the sea haue gone ouer our head, and beene a burden too heauy for vs to beare, and yet in the ende God hath remembred his mercy towards vs, and not shut vp his kindnesse in displeasure; why haue we still vnthankfull hearts, & why haue we shut vppe our mouthes in silence as dumbe men, and why do wee not confesse the Lord his louing kindnesse, and his wonderfull workes before the sonnes of men? Who is it that liueth vpon the earth, and hath not found by daily experience the faithfulnesse of the Lord, in making good his promises vnto him? yet where are they that returne to him againe with a gratefull remembrance of his grace, and an holy acknowledgment of his truth toward him? We are like the Lepers in ye Gospell, who were all cleansed,Lu. 17.14, 11 [...] but God was not praised of them all, onely one was found, who returned to giue God the praise. Let vs not be like these vnthankfull Lepers, that swallowed vp the goodnes of God toward them, and neuer confessed the receiuing of it. He will not suffer such swine to deuoure his benefits, that can open their mouthes wide to taste of his mercies, as the earth that gapeth to receiue the showers of raine; but haue learned to keepe them shut when they shoulde praise Gods name with a loud voice. Their [Page 47] tongues are eloquent and learned when they are to craue, but when they haue receiued, they are tongue-tyed and cannot speake. Let vs be farre from such practises, and as we see them, learne to detest them, that God may haue the glory, and be all in all. Let vs not tread in the steppes of such persons, as albeit the Lord doth continually remember them with his kindnesse, yet do forget him and the workes of mercy that he hath shewed toward them.
The former part of the Chapter consisted in numbring of the Tribes: in the latter he declareth that the Leuites were not numbred, who were not for the wars, but to serue in the Tabernacle of the Congregation. We shall see them afterward numbred by themselues, but they were not put in the common rancke and reckoning, because God had chosen them to be his possession, and separated them from the rest of the people. And lest any man should thinke, that Moses did extraordinarily exalt, and ambitiously preferre the Tribe of Leui, wherof himselfe descended, he sheweth he did it not of his owne head, but by the speciall commandement of God. Their office is declared, to take the charge of the Tabernacle and worship of God, that when they were to take their iourney, they should carry it; and when they were to stay and pitch their Tents, they should set it downe, and looke to it with all diligence. And as God would not haue them entangled and encombred in affaires vnproper to them, and impertinent to their calling: so hee would not haue others that were not of their Tribe and family, to breake into their function, as it were to inuade another mans possession; nay he denounceth death to such as were strangers from that Tribe, that should presume to meddle with those holy things, or set their hands vnto thē. An example heereof we haue in Ʋzzah, 2. Sam. 6. who, because hee touched the Arke of God contrary to the Law, was punished with sodaine death, and striken with the immediate hand of God that fell vpon him, to the terror of others, and to worke reuerence in the harts of all men toward the sacred things of his seruice. God did not admit all men without difference to minister before him, but separated onely the Leuites, lest holy things should be polluted and prophaned; and withall to teach that all men are in themselues vnworthy to stand before him and come into his presence, except they haue a calling from him. Thus then wee see the charge laide vpon the Leuites, what it is; they are distinguished frō the other Tribes who were numbred for the warre: but these are kept to serue in the Tabernacle, to minister in the holy place, to meddle with the holy things, and to take ye charge of the worship of God, lest vengeance come vpon the Congregation of the Children of Israel. These things they ought to do, but touching things of another nature, they had nothing to do. We learne from hence, that it is the duty of the Ministers of Gods worde, Doctrine 5 to exercise themselues onely in things of their calling,It is the Misters duty, to do the duties proper to his calling. they must waite and attend vpon the office to which they are chosen and appointed. They are not to be distracted from their calling by worldly matters that no way belong vnto them: but considering to what vses and ends they are set apart from others, they should be intentiue thereunto. This is set downe afterward more plainely and particularly touching the Tribe of Leui. Bring the Tribe of Leui, Num. 3, 6, 7. and set them before Aaron the Priest, that they may serue him, and take the charge with him, euen the charge of the whole Congregation, to do the seruice of the Tabernacle. This is it which Moses setteth downe touching Leui, Deut. 33, 9, 10. He saide vnto his father and mother, I haue not seene him, neyther knew he his brethren, nor knew his owne children, for they obserued thy word, and kept thy couenant: they shall teach Iacob thy iudgments, & Israel thy Law, they shall put Incense before thy face, and the burnt Offering vpon thine Altar. The Apostle Paul setting downe the offices & Officers of the Church, giues euery one his charge, and bindeth them within the limits & precincts thereof, out of which they were not to walke or wander, Rom. 12. 7, 8. Seeing we haue gifts that are diuers, &c: whether wee haue an Office, let vs waite on the office: or hee that teacheth, on teaching: or he that exhorteth, on exhortation: he that distributeth, let him do it with simplicity, where he assigneth to euery one his proper duty, as it were his owne ground to till and manure, that they shoulde not enter into the possession of another. Thus doth the Apostle Peter charge the Elders whose office was to teach the people,1 Peter 5, 2 Feede the flocke of God that dependeth vpon you. All these testimonies tend to this point, to shewe that the Ministers are not to encomber themselues rashly in matters estranged from them, but to waite and attend vpon the Office vnto which they are called.
And doubtlesse it is great reason that they should content themselues with their owne Reason 1 callings, that so they may please him that hath called them, and forgoe al that may distract & disturbe them in the course and calling wherunto they ought to tend. Wee must be like souldiers that are called to beare armes. The reason and comparison is pressed by the Apostle to this purpose, 2 Tim. 2.3, 4. Therefore suffer thou affliction, as a good souldier of Iesus Christ: no man that warreth, entangleth himselfe with the affaires of this life, because hee would please him that hath chosen him to be a souldier. This is the order and discipline of warre, so soone as the souldiers are enrolled and haue giuen their names to their Captaines, they leaue their houses, they forsake their families, and forgoe whatsoeuer is deare vnto them, to the end they may do their duty to their Captaine that hath chosen them, and fight the battels [Page 48] to which they are appointed. If this honour be done to mortall men, what ought we to do to the Sonne of God, when hee is so good and gracious, as to receiue vs into his seruice, to giue vs our presse-money, and to pay vs our wages? Hee could want vs well enough, he hath no need of vs. Were it not then a great shame, and an horrible reproch for vs, that poore souldiers who fight & know not wherefore, should notwithstanding doe this honor to a mortall man, to forget al their affaires and businesse: and yet we should bee so nice and delicate, that we can beare & forbeare nothing for the seruice of Christ?
Secondly, the multitude is great, and the Reason 2 difficulty much of those things which are required of the Minister, belonging rightly & duely to his calling, in regard whereof wee may say with the Apostle, 2 Cor. 2, 16. Who is sufficient for these things? Were that a wise seruant, who hauing both his hands full, and more then he can well do, should besides his maisters worke vndertake a new and another burden of some other mans businesse, which of right doth not belong vnto him? Or were he a wise Steward, who hauing enough to do, to prouide meate for the family in due season, should meddle with other matters vnfit for him? In like manner, it cannot be approued, that the Minister of God shoulde intermeddle with things not incident to his office, considering on the one side, the worthinesse and weightinesse of his calling, which will require all the gifts he hath (if he had a farre greater portion) and on the other side, his owne weaknesse and infirmity to stand vnder so great a charge, which is able to weary the strongest man: inasmuch as the taking vpon him two seuerall callings, will cause him to leaue vndone in one, so much as hee performeth in the other. We see this in the example of the Apostles, Acts 6, 2, 3, 4, who were of most eminent and extraordinary guifts, yet their ministery did so busie them and set them on worke, that they would admit no other charge with it, but did disburden themselues of that which they had, and cast the care of attending vpon the poore to others, It is not meete that we should leaue the word of GOD to serue the Tables: wherefore brethren, looke yee out among you seuen men of honest report, full of the holy Ghost and of wisedome, which wee may appoint to this businesse, & we will giue our selues continually to praier, and to the ministration of the word. The Apostles found themselues not able to discharge both these callings, to prouide for the poore, & to preach the Gospell. Haue any beene endued with like gifts, or were they able to match them? If they were not, how can they take vpon them that which these maister-builders refused? So thē it appeareth that the Ministers must not entangle themselues with any thing besides their ministery.
Vse 1 Let vs come to the vses. First of all, are they to imploy themselues and their time in such duties as are peculiarly belonging vnto them?The first reproofe. Then this serueth to meete with many abuses that are crept into the Ministery; as namely to begin, such as are idle and do nothing, such as are slothfull and slow bellies, that liue to themselues, and feed themselues, but feede not the flocke that dependeth vpon them. Idlenesse is vnfit for any calling, and vnlawfull in any person: but much more in the Minister of the word. The Prophet Ezekiel is earnest and vehement in reproouing these drones, chapt. 34, 2.3. Thus saith the Lord, woe bee vnto the Shepheards of Israel, that feed themselues: should not the shepheards feede the flockes? Ye eate the fat, and yee cloathe you with the wool, ye kill them that are fed, but ye feede not the sheepe. Such as will do nothing in the Church, nor take any paines in their places, are worthy of nothing, who seeing they will not labour, are not worthy to eate. Such are to bee sent to schoole to the brute beasts, who by the light of nature haue learned to shunne idlenesse. Salomon saith, Go to the Pismire, O sluggard, behold her waies and be wise: for she hauing no guide, gouernour, Prou. 6, 6. nor ruler, prepareth her meate in the summer, and gathereth her food in haruest. It is a foule spot and blemish, especially in a Minister, to bee branded with the infamous note of idlenesse. We see in the Common-wealth, where the fault is not so greeuous or so dangerous, how idle persons are euill spoken off, reproched, vnpitied, and oftentimes punished: wee see how lawes are daily sharpned against them to compell them to labour, and to worke with their hands, or else to make them smart for it. When any grow lazie and loitering about their busines, we commonly send them to the house of correction. But the idlenesse of the Minister is a greater offence, and bringeth with it the ruine of themselues and many others. There cannot be a greater scarre or scab in the Church, then to haue it pestered & plagued with such sores. Informer times of superstition we were wont to be troubled with dead Idols: but blessed be God they are pulled downe and destroyed, and the names of them are almost vnknowne vnto vs. Notwithstanding in these daies of the light of the Gospell, wee are troubled with liuing Idols, which do as much harme as the other, and annoy the Church with great danger, and vndermine the good estate of it another way. These are Idols that are mufled and tongue-tyed; they haue eyes and see not, they haue eares and heare not, they haue mouthes and speake not, neither doth any voice passe thorough their throat. Let these men know, that they omit the duties of their calling, & therefore cannot haue any comfort in their places. Let them be laborers, or else be no Ministers. Secondly, this reproueth such as are content to take paines in the Church,The second reproofe. who would bee ashamed to be accounted loiterers, and yet [Page 49] this doctrine seizeth vppon them and arresteth them as debters to God and his people. These are Preachers of the word, but withall they giue themselues so much to matters of this world, that they cannot follow their studies priuately, nor teach the people publikely as they ought. These haue taken vppon them to be Ministers, and yet they will bee farmers and grazeyers: they will bee both spirituall and temporall: they will serue God and the world. But the more these men enwrap themselues in earthly things & thoghts, the more they neglect heauenly: and while their heads are busie in contriuing and dispatching worldly matters, they must needs neglect better studies. For the greater their care is in the one, the more their carelesnesse is in the other: and the more deepely they diue into the world, the more shallow are their meditations in the word. The office of the Deacons to attend vpon the poore (to receiue the almes with one hand, and to distribute them with the other) was meerely Ecclesiasticall; and therefore being in part of the same nature, might with more ease and lesse trouble be annexed to the Ministery of the word; yet the Apostles (as we heard before) cast it from them as a burden vnto them: how then shall we in these daies, not to bee compared with the Apostles, and for dispatch and expedition, but children to them, presume to mingle and shuffle matters of the world with our Ministery, that are of diuers, nay contrary nature, and thinke to mannage and order them both very sufficiently? He would bee accounted a fond and vnwise man, who hauing an heauy burden already vpon his shoulders as much as he is able to beare & endure, should notwithstanding lay hold of another as weighty as the former, and yet suppose himselfe to haue sufficient strength to carry it with the same facility.
But some man may obiect, that Peter and Obiection 1 the other Apostles were fisher-men. and did also go to fishing after they were called to be Apostles: and Paul became a Tent-maker, labouring with his hands, and exercising a manuall occupation.
I answer, Answer. this doth not allow the Ministers of the Gospell to be trades-men, or fi [...]hermen, where there is a Church well established and reformed; they are onely tolerated in the ruines and desolations thrreof. In these cases it is lawfull for the Minister to ioyne to his calling another calling, in the pouerty of his owne person, not otherwise able to maintaine his estate, and in the generall want and need of the Church, not able sufficiently to prouide for him. The causes and occasions of Pauls labouring with his hands, were partly that he might not in that point be inferior to the false Apostles, who tooke no wages or stipend, thereby seeking to winne credite to themselues, and to disgrace the true seruants of Christ, in regard whereof he sought to cut away occasion from them which desired occasion;2 Cor. 11, 12 and partly that he might helpe to ease and support the need and pouerty of the Church. The Apostles did this in case of necessity: but what is this to iustifie and beare out the practise of worldly minded men, who do it to be great men in the world, to grow rich and wealthy, and to raise vp their posterity to be mighty vpon the earth? These are so much choaked with the thornes of cares of this life, and deceitfulnesse of riches, that they can preach sildome, and that so coldly, and rawly, and vndigestedly, as that it may well appeare they haue earth in their mindes and mouthes, that their voyces are stopped, and their guifts are decayed, and their zeale is quenched. What then, will Obiect. 2 some say? Would you haue vs alwayes poring vpon a booke? or would you not haue vs prouide for our family that God hath giuen vs? I answer, Answer. it is lawfull to do the office of the father of a family, to order the matters of his owne houshold aright. GOD commandeth it, man willeth it, nature requireth it, and law alloweth of it; so that Whosoeuer prouideth not for his owne, 1 Tim. 5, 8. especially those of his family, hath denied the faith, and is worse then an Infidell. Neither are men alwayes bound to bee in their studies as in a Prison; that which wanteth seasonable rest, cannot long endure and continue. The minde is as a man that trauaileth a long iourney, in the end he will wax weary, and must haue rest: or as a bow that cannot stand alwayes bent, lest it be ouermuch weakned. If an archer should continually shoote in his bow and neuer vnbend it, hee would in short time breake it into shiuers, and make it vnprofitable. So when the Minister hath wearied himselfe in the weighty workes of his holy calling, he is not denied leaue and liberty to refresh himselfe other waies. If it bee in shooting, or grafting, or planting, or such like, he sinnes not: prouided that there be a difference made betweene recreation and an occupation, and that they hinder not his generall or particular calling.
Euery Minister, if aright hee consider of his place, shall finde hee hath as much as hee can turne his head and hand vnto, when they do their best endeuour.
Wee are commanded to giue no offence to Iew or Gentile, or to the Church of GOD. 1 Cor. 10, 32 But for vs, that professe our selues spirituall men, and yet to liue as temporall men, is offensiue to the people, and layeth a stumbling blocke before them, and therefore it is to be auoided of vs.
Let vs set before vs the example of Christ Iesus and his practise, Luke 12, verse 13. who refused to diuide the inheritance among the Bretheren; hauing respect vnto the boundes and limites of his calling: declaring therby that it belongeth in no wise to the Ministers of the word to intermeddle in ye iudgement [Page 50] of such causes. Hee failed not in any duties that fell out in the compasse of his calling, but perfourmed them willingly: this office he vtterly refused, and therefore no doubt was impertinent to the Minister. Likewise when the people would haue taken him and made him King, he conueyed himselfe out of their sight, and would not accept such honour at their hands. Thus he also refused to pronounce sentence vpon the harlot that was brought vnto him,Iohn 8, 11. saying, I do not condemne thee, goe thy way and sinne no more: so that hee would not meddle with ciuill and criminall causes. And as he practised himselfe, so hee taught his Apostles, and others that professed to be his Disciples. When one that was called to follow Christ,Math: 22, 25. Luk. 9, 59, 60, 61, 62: said, Lord, suffer mee first to go and bury my father, Iesus saide vnto him, Let the dead bury their dead, but go thou & preach the Kingdome of God. Then another saide, I will follow thee Lord, but let me goe first and bid them farewell which are at mine house; Iesus saide vnto him, No man that putteth his hand to the Plough, and looketh backe, is apt to the Kingdome of GOD. To conclude therefore, no man must ouer-burden himselfe, with things that belong not to his calling. And albeit some haue done such things in the pouerty of the Church, yet wee must make a difference betweene those that doe it to sustaine necessity, and others that thereby maintaine superfluity: the one doth it thorough defect, the other in all pompe and excesse. Thirdly, this reproueth those that albeit they doe not entangle them-selues in worldly businesse,The third reproofe. yet they entangle themselues with sundry liuings, that it is not possible for them to do the duties proper to their calling. For while they labour in the one, they cannot labour in the other, and if they be present at the one, they are absent from the other. But the calling of the Minister requireth personall paines, and admitteth not an ordinary Deputy; no more then the Leuites could put out their charges to others, who are reproued by the Prophet, Because they kept not the ordinances of the Lords holy things, Ezekiel, 44, 8. and themselues had set others to take the charge of his Sanctuary. Neither can this be any discharge vnto vs, that we haue others to labour for vs, men of gifts & knowledge: seeing as the charge is ours, and belonging to our persons, so the discharge should also be ours, and touch our owne persons. But of this, wee haue already spoken more at large elsewhereIn the exposition of Philemon., and therefore will omit it, referring the Reader to that place for farther resolution.
Secondly, this doctrine serueth for comfort Vse 2 to all those that are true-hearted Leuites, and leaue all by-matters that stand not with their calling, to serue God aright in their places. If we bee truely answerable to the weight and worthinesse of our Ministery, and are carefull to bring foorth the fruites thereof, and are faithfull in performing the duties that God hath bound vs vnto, we may say with the Apostle, 2 Tim. 4, 7, 8. I haue fought a good fight, and haue finished my course: I haue kept the faith, henceforth is laide vp for me the crown of righteousnesse, which the Lord the righteous Iudge shall giue me at that time: and not to mee onely, but vnto all them also that loue his appearing. Paul at this time was neere vnto death, and the day of his departure was at hand: was he now without comfort? or did he doubt of Gods fauour? No, he was not afraide of death, but alwayes acknowledgeth it should be gaine and advantage vnto him, Phil: 1, 21, 23 so that hee desired to be eased, and to bee with Christ, which is best of all. What was then his comfort, and wherein did his reioycing consist? In that hee had faithfully done the duties of his calling, and kept faith and a good conscience. This point doth more liuely and notably appeare in Christ our Sauior, in that comfortable prayer which hee offered vp as Incense vnto his Father, making intercession for vs; I haue glorified thee on earth, I haue finished the worke thou gauest me to do: Iohn 17, 4, 6. I haue declared thy Name vnto the men which thou gauest me out of the world; thine they were, and thou gauest them me, and they haue kept thy word. This worke of redemption and reconciliation of man, is proper to Christ: but euery Minister in his calling doth glorifie God, and shall receiue glory of the Father, whose worke he hath finished, whose name he hath declared, whose word he hath published. If he that giueth a cup of cold water, shall not goe away vnrewarded: surely hee that hath distributed the bread of life with a free hand, & the water of life with a full cup, shall receiue a Prophets rewarde, which the Prophet of all Prophets shall giue vnto him. To this purpose, Daniel to comfort such as should suffer death in the troublesome times & bloody persecutions vnder Antiochus saith,Dan. 12, 3 They that be wise shall shine as the brightnesse of the Firmament: and they that turne many to righteousnesse shall shine as the stars for euer & euer. A notable encouragement this is vnto vs to do our duties; we rise not early & late, we watch not, we wake not in vaine & for nothing, though we haue a cold reward many times for our paines of our vnthankfull people: God that setteth vs on worke and seeth our harts, wil in his good time remember our effectuall faith, and diligent loue, and the patience of our hope in Iesus Christ. To this purpose the Apostle Peter putteth vs in good assurance of a sure recompence,1 Pet, 5, 4 Feede the flocke of God which dependeth vpon you, &c, and when the chiefe Shepheard shall appeare, ye shall receiue an incorruptible crowne of glory. Here is a duty, & a dignity; a work, & a reward; a direction, & a consolation. If we care for the flocke more then for our selues, the great Shepheard of the sheepe will make vs partakers of euerlasting life. But if wee enter vpon the flocke for the fleeces sake, and doe that which [Page 51] wee doe constrainedly, not willingly: wee haue our reward, we cannot looke for any recompence at his hands, that is the great owner of the sheepe. Woe vnto all such idle Shepheards, their estate shall be fearefull in the fearefull day of account, who haue gifts giuen them, and haue not vsed them to the comfort of themselues, to the benefit of the people, & to the glory of the giuer. These are like vnto the Ostrich, which hath wings, but flieth not with them: so they haue gifts, but they imploy them not, and it had bin better for them, that they had neuer receiued them, then to receiue them, and not to bestow them to those ends for which they were first giuen. The stomacke that receiueth meate into it, carieth it ouer to other parts, and keepeth it not to it selfe, from whence followeth the health and strength of the whole body. Thus ought it to be with all those that haue obtained knowledge and other gifts; they must turne them and transmit them to the good of euery part, but if they keepe them locked in their owne brest, they wil putrifie & corrupt, as meate retained still in the stomacke neuer digesteth. What comfort can these men haue, when they shall go the way of all flesh? Nay, what discomfort shall they not finde, & what horror and feare shall they not feele, to consider how vnprofitable seruants they haue bin? But if we haue receiued gifts, and haue beene conscionable in the vsing of them, wee haue comfort in God, that he will receiue vs and reward vs. Though our gifts be small, yet if we haue laboured to vse them well, we shal be accounted good, and profitable, and faithfull seruants.
Vse 3 Thirdly, it is required of euery Minister to be painefull in his place, and to preach in season and out of season, and to giue attendance on the flocke, Ouer which the holy Ghost hath made him Ouerseer. We must therefore be faithfull in our callings, obseruing therein two rules, first, looking to our selues; secondly, to the flocke or people committed to our charge. It is not sufficient for vs to teach the will of God to others, but wee must doe it our selues. Our Sauiour requireth of his Disciples, not onely to preach to others, but themselues to obserue his Commandements,Math. 5, 19. Whosoeuer shall breake one of these least Commandements, and teach men so, hee shall bee called least in the Kingdome of heauen: but whosoeuer shall obserue and teach them, the same shall be called great in the Kingdome of heauen. It is not therefore enough to teach them, vnlesse we haue our selues care to obserue them; it is our duty to teach others, but specially & principally our selues, for doing must go before teaching, and obseruing before edifying. This order doth the Apostle Paul set downe to the Elders of Ephesus, Take heede therefore vnto your selues, Acts 20, 28. and to all the flocke whereof the holy Ghost hath made you Ouerseers, to feede the Church of GOD, which hee hath purchased with his owne blood. Whereby we see, he instructeth them in the first place to haue a care of their owne waies, and thereby to giue a good example vnto them. If then wee haue a regard to preach to others, wee ought much more to preach to our selues; and in vaine he instructeth others, that suffereth his owne heart to be disobedient. Hee that preacheth well and liueth ill, confuteth and conuinceth himselfe. To all such the same Apostle saith, Thou therefore which teachest another, teachest thou not thy selfe? Rom 2, 21, 22, 24. Thou that teachest a man should not steale, doost thou steale? Thou that saiest; a man should not commit adultery, dost thou commit adultery? &c: The name of God is blasphemed among the Gentiles thorough you.
There are two Pillars of a Pastors charge, piety of life, and piety of doctrine. Hee must not be seuere toward others, and loose in respect of himselfe: he must not lay loade vpon others, and spare himselfe. Wherefore the Apostle saith to Timothy, chapt. 4. verse 16. Take heed vnto thy selfe and vnto learning, continue therein: for in doing this, thou shalt both saue thy selfe, and them that heare thee. Thus doth the Apostle alwaies teach all men, and specially the Ministers, to begin the worke of reformation with themselues, and plough vp the furrowes of their owne hearts.
And that this is the best order, first to practise vpon our selues as good Phisitians,Reasons why the Minister is first to look to himselfe. and that from sanctification wrought in vs, wee should endeuour to worke it in our hearers, may appeare vnto vs by these reasons. First, vnlesse we be doers as well as speakers, we vtter words with our owne tongues that shall condemne our selues, as Vriah, that carried about him a letter to further and procure his owne death. So shall we often pronounce the sentence of condemnation vpon our selues, and it shall be said to vs as to that slothfull seruant in the Gospel,Luc. 19, 22 Out of thine owne mouth will I iudge thee, O euill seruant. We shall need no other to condemne vs, then our selues; we shall be produced as witnesses to conuince vs, and to stoppe our mouthes, that wee shall haue nothing to answere for our selues. Secondly, a minister cannot with comfort and conscience preach to others, vntill in his owne person hee bee a practiser of those things that hee teacheth. For if hee speake from the heart, the spirit of God must incline it to the obedience of it: such then as are not touched with a feeling of the Word, are but verball teachers, and may saue others, but cannot saue themselues. The Apostle would haue the Church of God to comfort their brethren by the comfort wherewith themselues are comforted of God:2 Corin. 1, 4. but how can they comfort others in any affliction, that haue not tasted of the sweet consolation of his Spirit inspired into them? In like manner howe shall the Minister either [Page 52] teach, that is not taught of God; or comfort, that is not comforted of God? Such as are indued with the Spirit of God to teach others, are led by the same Spirit into al obedience. Thirdly, such as are teachers and not dooers, do seduce the people, and leade them into all euill wayes, and do pull downe with the left hand of euill life, faster then they set vp by the right hand of wholesome doctrine. Such a confusion doth this worke in the people. For while they heare him for his doctrine to sit in Moses chaire,Math. 23, 2. and behold him for his life to sit in the Diuels chaire, they regard not his preaching, but are ready to run with him into the same excesse of ryot. What do they care for his words, so long as they see his deeds? Deeds and workes are wont to pierce deeper, and to carry a surer impression to the Conscience, then bare & naked words. If a man shoulde aske the right way to any place of another; and whiles he pointeth out one way, discerne him walking another way vnto it, he will rather follow his footsteppes, then the sound of his words; for hee will by and by conceiue, Surely if that were the right way, he would walke in it himselfe. So then the ill life of the Minister is dangerous, not onely to himselfe, but to others, and it shall corrupt more then his doctrine can conuert. Lastly, the fruite and efficacy of the Worde sealed vp in our owne harts, is one of the most notable helpes for the opening of it vnto others. Such a Teacher is worth an hundreth other. He that teacheth from experience of the power of it in himselfe, is the most profitable Teacher: and except we feele it working in our selues, how can we fitly worke by it obedience in others? As then our Sauiour saide to Peter, Luc. 22.32. When thou art conuerted, strengthen thy brethren: so may it be saide of the Ministers, when they are moued, they shal moue others: and when they are taught, they shall teach others. Againe, when once wee haue laboured and preuailed with our selues to become dooers of the word as wel as publishers of it, then wee must not stay and stand there, but we must teach the same faithfully, & bend our selues to seeke the saluation of others. By these fruits we shall be knowne to be faithful Stewards in his house. True it is, we should aime at the sauing of the soules of the people, but this is not the essentiall property of a godly and faithfull Minister, seeing other may do it, and these not do it; but the dooing and teaching of the word and will of God. If our consciences can witnes with vs, that our care hath beene to preach the word in sincerity, & to winne them by example of life and soundnesse of doctrine, whatsoeuer the effect and successe hath beene, we haue comfort in the discharge of our calling with diligence. The Prophet complaineth that he had laboured in vaine, and spent all his strength in vaine. Esay 49.4, and 6, 9. And Paul to this purpose declareth, that we are the sweet sauour of Christ, as well in them that perish, as in them that are saued. To conclude,2 Cor. 2, 15, 16 we must haue these three things in some measure in vs: first, a care to winne them, a desire to conuert them, and an earnest hunger and thirst after their saluation. Secondly, we must labour earnestly to worke their conuersion, and not ceasse or hold our peace when we see them vntoward, but holde on in a constant course,2 Tim. 2. Proouing if God at any time will giue them repentance to come out of the snares of the Diuell of whom they are holden captiues. Lastly, we must testifie our sorrow for our people, & mourne for the hardnesse of their heart, and be heartily greeued to see their vntowardnes, that though the Sunne shine neuer so cleerely, yet they shut their eies and will not behold the light of the truth, whose eyes the god of this world hath blinded, and hardened their hearts, lest they should bee conuerted and saued. This affection of vnfeigned sorrow was in Christ our Sauiour, when he had preached with great power, but small profit in the hearers, He looked round about on them angerly, mourning also for the hardnesse of their heart. Mark. 3, 5. If these things bee found in vs, readinesse of minde to care for the people, painefulnesse in our places to turne them to God, and sorrow of heart for their hardnesse and infidelity, we may truely comfort our selues, and be assured to be honoured of Christ both in this life and in the life to come.
CHAP. II.
1. AND the Lord spake vnto Moses and to Aaron, saying;
2. Euery man of the Children of Israel shall campe by his standard, and vnder the Ensigne of their Fathers house: farre off about the Tabernacle of the Congregation shall they pitch.
IN this Chapter is set foorth the disposing and ordering of their Tents. For in the former chapter, we haue heard how ye people were numbred, the Tribes distinguished, and ouer euery one seuerall Princes appointed, who were choise men, euen the heads of the house of their Fathers, to be Rulers & Gouernors ouer this great multitude. For what is the people without Princes, but as an hoast and armie of men without Captaines to leade them, as a shippe without [Page 53] a Pilot, or as a body without an head, or as an house without a maister? The heathen haue seene thus far, that the multitude is as a monster with many heads, Horat. Epist: resembling the confusion that was at Babel. Wherefore the necessity of ouerseers being so great, it pleased GOD first of al to appoint them Magistrates to take the muster. Now wee haue heere to consider another testimony of Gods mercy toward them, in that he doth diuide and distribute them into certaine rankes and regiments, and maketh choise himselfe in what order they should pitch their Tents and likewise march forward toward the Land of Canaan, in what manner they should make a stay, and in what manner he would haue them remoue. This was both necessary and profitable, and not to be omitted, seeing nothing can be more foule and deformed, then to see a company of men gathered together without order, and mingled together in all confusion.
The causes of this dealing of God toward his people, are three:Three causes why God assigneth to euery Tribe his place and order. one in respect of himselfe, another in respect of Israel, the third in regard of the enemies of them both, of God and his people. The cause respecting God is, that they and all other might see what a wise God they serue. For he would haue his name not onely knowne in Israel, but magnified throughout all the world. If they professing the knowledge and seruice of the true God had wandered vp and down in the wilde and waste wildernesse, in such troopes and bandes of men, in a confused and disordered manner, not knowing who should go before, nor regarding who should follow after; the name of God would haue beene dishonoured, his wisedome impaired, and his glory diminished. It pleased him therefore, euen in regard of himselfe, to make manifest his wisedome and excellency, in leading them foorth in most excellent and exquisite order, and to assigne to euery one his proper place, that they might say, What god is like vnto our God? Or who is to bee compared with him? Who is so glorious in holinesse, fearefull in prayses, doing wonders? Exod. 15, 11 Let vs therefore confesse that he is wise in heart, yea the wisest; and mighty in strength, yea the mightiest: so that the foolishnesse of God is wiser then men, and the weaknesse of God is stronger then men, Iob 9, 4: Esay 31, 2: 1 Cor. 1, 25: and therefore to this God onely wise, must bee praise and glory through Iesus Christ for euer.
Secondly, hee leaueth them not to themselues, but assigneth to each Tribe his proper mansion, to take away from them all confusion, and to cut off all matter of contention. For except he had established as by a law, the order that should be obserued among them, and thereby decided all questions and controuersies that might arise touching priority & precedency, many hurli-burlies and heart-burnings would be entertained, and part-takings would be nourished; which being kindled at the first as a little sparke of fire, would afterward breake out into such a fire and flame as would spread further, and in the ende hardly be quenched. For the tribe of Reuben challenging the preheminence in regard of birthright would not easily lose his right, but wold take it done in contempt and to his reproach, to be put behinde & to come after any other. On the other side, their harts were not so high and haughty, to lift vp themselues aboue their brethren, but the rest of the Tribes woulde haue thrust them downe as low, and to their perpetuall disgrace and dishonour haue sunke them downe to the bottome, and appointed them the last and lowest place, in regard of the curse of Iacob that lay heauy vpon them, who had saide long before,Gen: 49, 4▪ Thou shalt not bee excellent, thy dignity is gone. Againe, a new trouble and tumult would arise touching the sonnes of the Concubines; for such as were borne of Rahel and Lea, the two wiues of Iacob would neuer yeeld nor thinke it fit to make thē equal to themselues, much lesse to suffer them to go before them, and so to carpe and crow ouer them. For as it was in their fathers (while the corne was in the grasse, & hope of posterity was in the cradle) so it would bee in the children. We see the emulation that was between Isaac and Ismael, betweene Iacob and Esau, & likewise betweene the sonnes of Iacob, who were the founders and fountaines of ye twelue Tribes.
Moreouer, such as did exceede the other in multitude of men and strength of armes, & had tasted of Gods blessings before others, would iudge themselues worthy to be honored and preferred, and themselues wronged & iniured, vnlesse they had not onely the right hand of fellowship giuen them, but the vpper hand of iurisdiction & authority granted vnto them and thus the sonnes of Simeon would neuer haue suffered themselues to be brought into order, and haue pitched vnder the standard of Reuben, but haue iudged themselues worthy of the place of superiority, and haue made the other their vnderlings, & as a footstoole to tread vpon. For the Tribe of Simeon were farre moe in number then the Tribe of Reuben: how far they exceeded them, and the cause thereof, we declared in the former chapter. It is naturall to those that are blessed in children & a fruitefull increase, to glory therin, and to triumph ouer those that either haue none, or do come behind themselues. When Rahel conceiued, she said,Gen: 30, 23. Luc. 1, 25: God hath taken away my rebuke. This appeareth in the behauior of Peninna toward Hanna (who were the two wiues of Elkanah) who mourned and wept sore because her aduersary vexed her from day to day, 1 Sam. 1, 6, forasmuch as she vpbraided her, because the Lord had made her barren.
Lastly, if none of all these occasions of murmuring and muting had broken out, or if they beeing broken out, had beene presently [Page 54] pacified and appeased among them, yet a new broile might arise touching the two tribes of Ephraim and Manasseh. For either the rest might grudge and repine, that Ioseph being but one of the sonnes of Iacob, should haue a double portion of inheritance, which tended to their detriment and disparagement: or else a controuersie might fall out not easie to bee decided, whether of these twaine should obtaine the supremacie and superiority either of other. Wherefore to end all strife, & to leaue no starting-hole to raise any quarrell or question among them, the Lord himselfe determineth the controuersie, and so disposeth of them, that euery Tribe must needes know his owne place, and acknowledge the order assigned vnto him.
Thus we see the reason in respect of the Israelites themselues, that moued God to range them into order, to wit; that all contention and emulation might be cut off and taken away. This teacheth vs to take notice of our selues, and to learne what we are by Nature; we are prone to ambition and vaine-glory, & cannot content our selues to abide in the vocation and calling wherein God hath set vs. Wee see this plentifully confirmed in this Booke,Numb. 12, 1. & 14, 1. and 16 2. and 20, 4. how Aaron and Miriam, and manie other rise vp against Moses, and seek to ouerthrow the order and ordinance of God left among them for the administration of matters belonging to the Church & Commonwelth. The like we see in the Disciples of Christ, he had giuen them a patterne and example of all meekenesse and lowlinesse of minde, yet such was their ambition,Math: 20, 25. Luk. 22, 24, 25 that they stroue amongest themselues who should be the cheefest. It is the counsell of our Sauiour, when we are bidden of any man to a wedding, not to set our selues downe in the cheefest place, but to take the lowest roome; & from thence he raiseth a generall doctrine,Luke 14, 8, 11 Whosoeuer exalteth himselfe shall be brought low; and he that humbleth himselfe shall be exalted. Let vs conclude therefore,1 Cor. 11, 16. if any lust to be contentious, We haue no such custome, neyther the Churches of God. Let vs haue the same minde that was in Christ Iesus, who being in the forme of God, made him selfe of no reputation,Phil. 2, 3. and took on him the shape of a seruant: let nothing be done through contention or vainglory, but that in meekenesse of minde euery man esteeme other better then himselfe.
Thirdly, they are mustered and marshalled into an exact and exquisite order, to dismay and terrifie their enemies, as also to confirme and encourage their owne hearts. There is nothing doth more strengthen an enemy, and giue him hope of victory, then to beholde an army put out of array; in which case, such as haue bene defeated and ouercome, haue gathered their dispersed and despised Companies together, haue renewed the fight, & put their enemies to flight. Contrarywise, to behold an hoast of men setled in battell array, as it were a Tower not to be shaken, or a Mountaine not to be remoued, doth daunt and dismay all aduersary power whatsoeuer, and maketh them put their surest trust and best confidence in their heeles. Great is the force of vnity, peace, and concord. One man serueth to strengthen and stablish another, like many staues bound together in one. Many stickes or staues ioyned in one bundle, are not easilie broken: but seuer them and pull them asunder, they are soone broken with litle strength. Thus the case standeth in all societies, whether it be in the Church or Commonwealth, or in the priuate family. If our hearts be thoroughly vnited and fast glued one to another, we neede not feare what man can do vnto vs, or worke against vs. But if we be at iarre and warre betweene our selues, we ly open to our enemies to worke vs any despight and indignity whatsoeuer. I would to God we had not learned this by wofull and lamentable experience, and sealed vp the trueth of it by homebred contentions, so that wee may renew the old complaint, For the diuisions of Reuben were great thoughts of heart. Iudg 5, 15. Euery one seeth with griefe the increase of our aduersaries, they begin to lift vp their hearts and handes against vs, they hope to haue their Masses, their Maskings, their superstitions, their trumperie vp againe; all men confesse it and complaine of it. But will we not behold the cause of all this? and consider that we minister them weapons, and (as it were) put a two-edged sworde into their handes to wound our selues? It is our owne strife, they are our owne contentions that helpe and hearten them, when brother is set against brother, and striketh one another with the fist of iniquity. So long as these bitter roots of enuy and emulation, & the coales of contention are kindled by the mouths and pens of those that loue contention, wee haue much deceiued our selues, if we think to suppresse the enemies of the grace of God, who make an aduantage of our diuisions. We may therefore say with our Sauiour; Woe bee to the world, because of offences: Mat. 18, 7, 6. for it must needes bee that offences shall come; but woe be to that man by whom the offence commeth. It were better for him that a Milstone were hanged about his neck, and that he were drowned in the depth of the Sea. Thus we see the danger that commeth by hatred and debate: let vs therfore follow peace, and stop (so much as lyeth in vs) all occasions of diuisions, that wee may liue in peace one with another, cleaue vnto the gospel of peace, and then the peace of God shall be with vs.
Hitherto we haue spoken of the reasons & causes for which God prescribeth to euerie one his order,The diuision of this Chapt. and limiteth to euery Tribe his proper place. In this Chapter we are to obserue two things; First, the commandement of God directed to Moses and Aaron, telling them and instructing them what his pleasure is touching the order of their marching and proceeding. Secondly, a generall subiection [Page 55] and obedience yeelded vnto this commandement: for so soone as they vnderstand what the wil of God was, they murmure not against it, they enquire not the reason of it, they stand not vpon their owne priuiledges, there is no man thinketh better of himselfe then others, nor offereth to breake the order & transgresse the Law giuen vnto them, But they did according to all that the Lord had commanded Moses. Verse 34. The former point that concerneth the Commandement of God, is double; First, it is set downe generally in the two first Verses, what belongeth to all the Tribes indifferently, namely, that they must encampe euery one by the Ensigne of his Fathers house: then particularly what concerneth the tribes in speciall, in the residue of the chapter.
[Verse 1, 2. And the Lord spake vnto Moses, saying; Euery man of the children of Israel shal Campe, &c.] Heere he beginneth to rehearse the order that was to bee obserued among them. For there are two things which are most needfull in euerie thing that is done aright, to wit; number, and order. Wherefore, after the description of their number, he beginneth to direct them in the order which was to be kept among them. We learne from Doctrine 1 hence (to omit sundry impertinent collections and vnprofitable Allegations,God delighteth to haue a comely order obserued in the Church & Commonwealth. which manie stand vpon, seruing rather to please the eare, then to profit the heart; and to delight ye outward man, rather then to edifie the inwarde man:) I say we learne, that God commandeth a comely order to bee obserued as well in the Church, as the Commonwealth. When Balaam the false Prophet, mentioned hereafter in this booke, sawe the Israelites thus ordered in their Tents, as God appointeth in this place, he was carried into an admiration of it, Numb. 24, 5, 6. How goodly are thy Tents, O Iacob, and thy habitations, O Israel? As the valleyes are they stretched foorth, as Gardens by the Riuers side, as the Aloe trees which the Lord hath planted, as the Cedars beside the waters. As if he should haue saide; The Church of God consisting of this people, is the verie picture and resemblance of most goodly order. This speaketh the Prophet of the place that God had chosen to set his name in it, Psal. 122.3, 4, 5. Ierusalem is builded as a Citie that is compact together in it selfe: whereunto the Tribes, euen the Tribes of the Lord go vp according to the testimony to Israel, to praise the Name of the Lord: for there are Thrones set for iudgement, euen the Thrones of the house of Dauid. This Paul saw, and obserued, and commended in the Church of the Colossians, Chapt. 2. verse 5. Though I he absent in the flesh, yet am I vvith you in the Spirit, reioycing and beholding your Order, and your stedfast Faith in Christ. These things, to which we might adde and annexe sundry other testimonies, are sufficient to shew vnto vs, that God will haue all things in the Church and Commonwealth done in order.
The Reasons are euident. For first, God Reason 1 is the Author of order, and not of confusion. He appointeth in this Booke the order to bee obserued in their mansion, in their peregrination, in their possession of the Land. The Apostle giueth vs this instruction touching God. 1 Cor. 14, 33, God is not the Authour of confusion, but of peace, as we see in all the Churches of the Saints. Hence it is, that we see an order in God himselfe, euen in the holye and blessed Trinity: though all the persons be coequall and coeternall, yet there is an established order of the first person, of the second person, and of the third person; not in regard of essence which is indiuisible, yet for better order of teaching and instructing of vs to attaine to so much knowledge of his nature as the Scripture hath deliuered, and we are able to conceiue. Hence it is, that the Father is first, the Sonne is conceiued and deliuered in the next place, and the holy Ghost proceeding from them both, is expressed in the last place; not thereby insinuating any inequality, because none is in nature before or after other; none is greater or lesse then other; but onely intimating an order in existing or working, as hee hath manifested himselfe in his worde vnto vs. As then God hath order in himselfe, so he commandeth and commendeth an order to be vsed of vs.
Secondly, all wise men will order their affaires Reason 2 with wisedome and discretion, and will dispose of them with seemlinesse & comlinesse. An expert Captaine that goeth against his enemies, will keepe his Souldiours in good array, whether he march or retire. If he flye out of the fielde out of order, one is readie to ouerthrow another; and all are left to the mercy of his aduersarie. Hence it is,Veget. lib. 14 that they haue an eye to these things, to the Sunne, the Winde, and the Dust; that the Sunne be not in their faces; that the Winde be not against them; that the Dust bee not carried vppon them. For the Sunne shining in their faces, taketh away sight; the Winde blowing contrary, abateth their strength and the blow, but helpeth the weapons of the enemy; the Dust cast vppon them, filleth and shutteth their eyes, to their great hindrance. A prouident house-keeper, knoweth the necessitie, commoditie, and profite thereof, in the administration of all his businesse and affayres,Xenophon speaking of Socrates. that nothing is so good as the right ordering of them. The Philosophers in all their teaching shew vs this, who haue broght the Arts and Sciences into Method and good order. Common experience declareth, that wee loue order, when it is wanting wee doe wish and desire it; when it is present we rest in it; and at all times wee prayse and commend it.
Thirdly, the Church is not a confused Reason 3 multitude, shuffled and iumbled together, where no man knoweth his place or his Office; and one encroacheth vpon another; but [Page 56] it is the house of the liuing God, 1 Tim: 3, 15 the pillar and ground of truth. Now in an house well ordered, is to be seene the Maister as the Ruler, & the family subiect to his gouernment, euery one imploying his proper gifts, and no man vsurping the place and calling of another. If this bee to bee seene in our priuate houses, which haue a weaker foundation to beare them, a lesse anker to holde them, a feebler shore to vnderprop them, and vnsurer means to containe and continue them: how much more must we conceiue this of the Church of God,Hebrewes 11. Esay 5, 1. Ephes. 5. which is the house that he hath builded, the vineyard that his right hand hath planted the spouse of Christ which he hath loued, the mountaine of the Lord, which he hath prepared, and the peculiar people which hee hath chosen? Thus we see the doctrine sufficiently cleered and confirmed.
Let vs before we come to the vses, diuert a little as it were out of the way and ordinary path, to answer an obiection Obiection. that may arise from this doctrine. For some man may obiect, the world is full of mixtures and confusions, so that all is vanity vnder the Sun. Wee see good men to suffer euill, and to be oppressed euery day: on the other side, euill men enioy the good of the Land, & haue al things that heart can wish or desire. The godly are afflicted, the vngodly are most respected and rewarded: are not these great disorders? I answer; Answer. first, confusions as they are thus confused, are not of God: as they are out of order, they proceed not from the God of order, but from the Prince of darknesse that ruleth in the ayre, and the author of confusion that gouerneth in the earth. The proper cause of disorder, is the Diuell, who first disordered himselfe, and kept not his first estate, but left the heauens and habitation wherein hee was formed: hee by deceiuing our first parents, and tempting them to sinne, brought vpon them and their posterity, ruine and destruction. So then such as are simply disorders, were brought in by sinne, and sinne by the Diuell. Of this we spake before in the Preface.
Secondly, we must vnderstand that there is order euen in disordered and distempered things; the which, albeit it do not appeare to vs, by reason of the veile of corruption crept in, that shutteth our eyes, yet it is knowne to God, to whose iudgement wee must submit our selues, and to whose wisedome wee must subscribe, of whom the wise man saith, Hee hath made euery thing beautifull in his time, Eccles. 3, 11 howsoeuer it seeme deformed to vs.
Thus much of the obiection: the vses follow. Ʋse 1 First, learne from hence to acknowledge an exquisite order in all Gods wordes and workes aboue and beneath, in heauen & earth, and in all places. If we do not alwaies see the same, it is our weaknesse and want of sight: and it should mooue vs to call vpon God to open our eyes to beholde the same: and if we do see it, yet to craue we may see it more and more to his glory and our comfort. Let vs lift vp our eyes and behold the worke of creation, he hath made all his creatures in a most pure and perfect order, in number, weight, and measure. Hee hath appointed the Sunne to rule the day, and the Moone to rule the night. The earth with all her furniture, Trees, Hearbes, Plants, Corne, and Grasse for cattell and the vse of man. The waters with all their store keepe their comely course and order, He hath set them a bound, which they shall not passe, Psal: 104, 9 so that they shall not returne to couer the earth. He hath diuided the parts of the yeare, as winter and sommer, heat and cold, day and night, which continue in a constant course, according as they are disposed of him. He hath assigned and appointed Kings and Princes, Rulers, and Magistrates to gouerne his people in all good and godly order. We shall not need to wander farre off to learne this, if we can come homeward and enter into our selues, we shall finde sufficient testimonies to confirme this point, in our soules and bodies. For as we cannot be ignorant, how in the frame of this Vniuerse, the matter, forme, priuation, simplicity, mixture, generation, corruption, action, passion, compounded of vnlike Elements, of earth, of water, of the aire, of fire, is notwithstanding preserued by due and distinct proportion which the parts haue seuerally: and as in the family, the husband and wife, the father and children, the maister and seruants are knit together by the same reason of analogy: so is it in this little world of man; wee behold therein the foot-steps of this comely order, in the soule, minde, vnderstanding, memory, heart, reason, speech, and such like powers: the like might be saide of the members of the body, placed in a profitable and pleasant order, manifestly declaring the wisedome of the Creator. And as the admirable workes of God are seene in naturall and ciuill things, so much more in spirituall and heauenly things.
If we enter into the consideration of the goodly and golden chaine of the causes of our saluation, we shall see a notable order of them so linked and ioyned together, that no confusion at all appeareth therein, but all tend to the setting foorth of the glory of his great Name. This the Apostle teacheth, Rom. 8, 30. Moreouer, whom he predestinated, those also he called, and whom hee called, Rom: 8, 30. them also hee iustified, and whom hee iustified, them hee also glorified. This course is neuer broken off, the linkes of this chaine can neuer be put asunder, no man can make a diuorce and diuision betweene them. This cō nexion of causes is to be looked into, and wee must dligently marke the coherence of them. We must not aime onely at the last in our desires, as Balaam did, but wee must learne to ioyne them together, and then wee shall [Page 57] finde comfort in them. And as there is a distinct order in our generation and regeneration, so there is in our resurrection and glorification: nay there is the perfection and consummation of all order.
To this purpose the same Apostle saith, 1 Cor. 15, 22, 23. As in Adam all die, euen so in Christ shall all be made aliue; but euery man in his owne order, the first fruites is Christ, afterward, they that are of Christ at his coming shall rise againe. Albeit therefore the graue seeme to bury all things in confusion and the Chambers of death to be as a Land of darknesse, [...]b 10, 21, 22. where no order is: yet the resurrection beeing as the shining of the day, and the bringing of all things vnto light, shall make manifest an heauenly order that God obserueth therein. Likewise hee speaketh in the same chapter, There is one glory of the Sunne, cor. 15, 41, 42 another glory of the Moone, and another glory of the Stars, (for one Starre differeth from another in glory) so also is the resurrection of the dead, &c. This order we must reuerence and acknowledge, this wee must beleeue and hope for; and this we shall haue a blessed experience of, in our owne persons, when this corruptible shall put on incorruption, and this mortall bee cloathed with immortality. But among all the works of God, none doeth more aboundantly shew foorth the glory and maiesty of him that is the God of order, then the word which he hath magnified aboue all other names. The worke of creation setteth foorth the glory of the Creator, inasmuch as the inuisible thinges of him, that is, Rom. 1, 20. his eternall power and God-head are seene thereby: but the power, and wisedome, and goodnesse, and truth of God appeareth much more brightly in those sacred oracles broght vnto vs from his owne mouth. True it is, the manner of setting downe and placing the seuerall parts of Scripture as they stand in our printed bookes,What order of the Scrip [...]ure is humane, and what diuine. is meerely humane and proceedeth from man, and is diuersly published by diuers persons (some putting that booke before, which others place after) as wee see the bookes of history are ioyned together, all the greater Prophets follow them, and the lesser Prophets conclude the volume and Canon of the olde Testament. The like wee might say of the books of the new Testament, the placing of the foure Euangelists first, the annexing of the Acts of the Apostles next, the setting downe of Pauls Epistles as now they stand, to wit, the Epistle to the Romanes first, to the Corinthians next, &c, is mans appointment & not Gods ordinance: but if we consider these bookes in themselues, and the matter contained in them, the grace of speech that floweth from them, the power and effect that is wrought by them, the whole body of them (thus vnderstood) is inspired of God, and the order of them is diuine, inasmuch as the Prophets, Apostles, and Euangelists were moued by the holy Spirit, and led by him in the deliuery of the matter and manner, both of the things and words. This the Apostle Peter acknowledgeth, 2 Pet. 1, 20, 21. No Prophesie of the Scripture is of any priuate interpretation, but holy men of God spake as they were moued by the holy Ghost. 2 Ti. 3, 16, 17. Paul also agreeth hereunto, saying, The whole Scripture is inspired of God, and is profitable to teach, to conuince, to correct, and to instruct in righteousnesse. We must therefore both search the Scriptures, & search into the order of the Scriptures, which is most diuine and heauenly: whereof we may say, This is the singer of God. Heere we shall see the whole agreeing with euery part, and the seuerall parts agreeing with the whole. When the Queene of Sheba vpon the report of Salomons wisedome was come to Ierusalem, and there saw the sumptuousnesse of his buildings, the greatnesse of his wisedome, the meate of his table, the sitting of his seruants, the order of his Ministers, the vessels of his house, the multitude of his offerings, and the answering of her hard questions, shee was greatly astonied, and saide, I beleeued not this report till I came, and had seene it with mine eies, 1 Kin. 10.7, 8. but loe, the one halfe was not told me, &c: Happy are thy men, happy are these thy seruants which stand euer before thee, and heare thy wisedome. But as our Sauiour saith, A greater then Salomon is heere: so we may truely say, greater wisedome, and better order is heere, in the diuine wisedome of the word that shineth in Gods house. And albeit we heare neuer so much of the excellency of this worde, yet if our delight be in it, and our meditation vpon it day and night, wee shall in the end be constrained to cry out, Loe, the one halfe thereof was not told me. Let vs all taste of the sweetnesse of it: let vs continually looke vpon the beauty of it: let vs lift vp our eares to attend to the melody of it: let vs prepare our hearts to lay vp the treasures of it. And let vs from a feeling of the worthinesse and wisedome of it, and seeing the order of it, confesse with the Prophet, Oh, how loue I thy Law! Psal. 119, 97. it is my meditation continually.
Secondly, this reproueth such as know no Ʋse 2 order but bring in all confusion and disorder in Church or Common-wealth: these haue nothing to do with God, but are the Children of the Diuell, that hath transformed them into his image and likenesse. For from whence are seditions and confusions, but from our owne lusts, enflamed and kindled from his furnace? Many there are that can abide no order at all, others will not set themselues against all order to peruert it, but make such a mingling & mangling of it, that they vtterly change the nature of it. The Church aboue all other societies ought to bee the picture and representation of right order and comelinesse, which is as bright as the Sunne, as faire as the Moone, Cantic. 6, 9. as terrible as an army with banners. We see how God hath commanded it to be ruled; euery one hath his proper calling, his proper office, his proper gifts for the discharge thereof. If [Page 58] then disorder creepe in it, how great is that disorder? Consider the members of our naturall bodies, if the head would presume to walke and vsurpe vpon the office of the feet: or if the hand would take vpon it to see and direct the body; if the eare encroch vpon the function of the tongue and thinke it selfe able to speake: or if the foote would suppose it selfe to be of greater eminency and excellency, then the heart or the head, and striue for the highest roome, or swelling with enuy and pride, to behold greater gifts in another member, should refuse to do the office of the foot, what would follow, but the ouerthrow of the whole body? Who would not but complaine of this confusion as most monstrous and vnnaturall? Let vs now consider how the case standeth with the Church. Are there not many, being bold and blind, that teach before they haue learned, and runne before they are sent, that being without gifts, and almost the shadow of gifts, take vpon them the places of Pastors, who were fitter to feed sheepe, and to goe to some trade or occupation; or to bee sent to the Plough taile, to earne their liuing by the sweat of their browes, rather then by murthering the soules of the people,Hos. 4.6. who many times perish for want of knowledge? Another notable confusion and eye-sore in this body of the Church, is when priuate persons enter vpon the office of the Minister, and dare intermeddle with the holy Sacraments, from which they ought to bee as strangers. For what haue these men or women to doe with setting the authentike Seales to Gods promises, who hath committed to them no such office, nor giuen vnto them any such gifts? Who required this at their hands, or if they will be intruders or vsurpers, will God accept their seruice? nay rather will hee not punish their sacriledge? Haue they any greater priuiledge then Vzzah had,2 Sam. 6.6.7. who putting his hand to the Arke of God when the oxen did shake it, was smitten with sudden death, and tasted the fruit of his high presumption? Euery Sacrament is as the Arke of God, it must not bee touched with vnwashen, that is, with common and vnsanctified hands. Good intentions shall not goe for good payment, nor be able to warrant euill actions. Will-worship is odious to God and abominable in his sight, who will bee worshipped according to his owne will: so that it is in no wise lawfull to transgresse the rule and breake the order that God hath set. Obiect. Neither let any in the prophannesse of his heart, or the ignorance of his minde obiect; Cannot priuate persons vse the words of Baptisme in all points as well as the Minister? obserue the words of institution, and powre on water vpon the child, which are the essentiall parts of that Sacrament? I answere, Answer. they are able to doe this, but forasmuch as they doe it without a calling, their doing is as no doing; their powring on of water is no better then a defiling of it. For who gaue them their commission so to do? When possession of any house is giuen by deliuering a white wand and turfe, another man may do as much in shew, he may take a wand & turfe as good as the others, and make a deliuery of them; and yet those actions may bee idle, being done without warrant, neither can assure the bargaine and sale. It is no great matter or hard to doe, to take bread and wine, and deliuer the same by reciting the words of institution: and yet if it be vndertaken without a calling, it is a plaine and manifest prophanation of the Supper of the Lord. If they iudge this vnlawfull, how can they hold the other lawfull? The people of God, or any among them were as well able to handle and carry the Arke as the Leuites, they were an holy people to God, they were all circumcised, they did all carry about in their flesh the marke and impression of the Couenant, yet the Lord sorted out the Tribe of Leui, to beare the Arke of his Couenant, Deut. 10.8. to stand in his presence, to minister vnto him and to blesse in his Name. He will haue vs wholly to obey his word, he regardeth not our blinde zeale, or purpose to serue him, except it be ordered aright. To proceede, Hath God onely placed order in the Church? and not in the common-wealth? yes in the common-wealth also wherein euery one both superiours and inferiours must doe their duty. He hath appointed the Magistrates their office, to minister iustice without partiality and respect of persons,2 Chron. 19. 5, 6. considering that they execute not the iudgements of men, but of God, who will be with them. This is the comely order that hee hath set; this is the way wherein he will haue them walke; this is the ordinance that he hath established. If then lawes be bought and sold, or if they be made as the spiders webbe to catch the silly flie, but to let the hornet escape, or if they punish the poore and let the rich escape, if the weake that cannot resist be intangled, and the mighty be deliuered; this is a great disorder, and the Lord will not haue these things handled so confusedly. Let such set before them the example of God, who will reward euery man according to his workes. He doth not spare the wicked,Rom. 2.6. and reuenge himselfe vpon the Godly: but he sheweth mercy to thousands of these, and will not hold the other innocent. So such as God hath called to execute iudgement and sit vpon the bench of iustice, must know what God requireth of them; they must not peruert the right & ouerturne the Seat of equity; they must not turne the edge of the sword vpon the poore, because they are poore, nor put it away from the rich, because they are rich, or from the mighty because of their might, or from the greater sort, because they haue many friends; but they must smite them with the sword of Iustice, that deserue to be smitten, and defend them from that wrong, that the malice of the oppresser would lay vpon the innocent. On [Page 59] the other side, God requireth that such as are inferiours should obey Princes and Magistrates, submitting themselues vnto them, reuerencing both their places and persons. They therefore are reproued as breakers of this order of God, and ouerturners of States and Common wealthes, that rebell against them, and moue sedition among the people. Such walke in the steps of Corah and his company, who were consumed and destroyed according to their deserts, as appeareth afterward in this Booke. [...]hap. 16. These proud spirits and ambitious men haue neuer preuailed, but euer beene punished. Such are they that Salomon speaketh off, Eccle. 10. [...]ccles. 10.6, 7 Folly is set in great excellency; and the rich set in the low place; I haue seene seruants on horses, and Princes walking as seruants on the ground. Such persons as seeke to take away the crownes and kingdomes of Princes, are the very plagues of humane societie, and goe about to take away as it were the Sunne out of the firmament, and to leaue vs in miserable darkenesse; nay to take from vs the breath of our nostrils, and to expose vs as a prey to all violence and villany. Let all such know that they fight against God; and therefore cannot prosper or preuaile. All sedition is pernicious to the contriuer and author thereof: and no iniury receiued can bee any sufficient cause for any man to plot Treasons and rebellions. Let euery soule therefore be subiect to the higher powers, considering there is no power but of God: and that whosoeuer resisteth the power, resisteth the Ordinance of God, and therefore purchase to themselues damnation.
Ʋse 3 Lastly, seeing God requireth orderly obseruation of his ordinances, we learne this duty, that we must be carefull to obserue it and practise it with a due regard of his Commandement. This is the generall rule that the Apostle commendeth vnto vs, 1 Cor. 14.1 Cor. 14, 40. Let all things bee done decently, and in order. Order is nothing else but the meanes of peace, and the auoiding of confusion; or it is a disposing of diuers things, August. de ciuit dei lib: 19. cap. 12, C [...]cer. de effic: lib. 2. giuing to euery one his proper place. The end of all good order tendeth to profit; as on the other side, the end of confusion, to losse and destruction. The more common & generall a good thing is, so much the better it is, and the more to bee esteemed aboue all other. The benefit of good order stretcheth farre, to the land and Sea, and to the house and ship, to the Common-wealth and Church. If it be commendable to appoint a profitable order in the lesser charge of a priuate family: it is a great deale better and more excellent to manage a Common-wealth prudently, and to gouerne the Church wisely. Gouernment that is right presupposeth order, because it is vnpossible that any man should rule rightly and duely without order. For gouernment is a right disposition of those things whereof a man taketh charge, to bring them to a conuenient end. This is done in the Church of God, when there be Pastors and Teachers to preach the word truely and to minister the Sacraments sincerely, & when ye people hearken to them & are ready to seeke the law at their mouthes. This is seene also in the obseruation of these rules; First,Rules of order to be obserued in the Congregation. when one alone prayeth: for many cannot pray with a loud voice together without confusion. The Minister is to bee the mouth of the people to God, his voice is in publike place to be heard, that the people may ioyne with him with pure and humble hearts, and testifie in the end their consent by saying, Amen. 1 Cor. 14.16. Hence it followeth that he must not whisper to himselfe or vtter a prayer in a low voyce, but he must speake with a loude voyce that hee may bee heard, and with a distinct voyce, that hee may be vnderstood. Secondly, when the action of singing is in hand, it must bee performed by many, and not by one alone. For as one is to pray for the rest, so all are to ioyne together in praising God with the Congregation,Coloss: 3.16. Ephe. 5.19. teaching & admonishing themselues in Psalmes, and Hymnes, and spiritual songs; singing with a grace in their hearts to the Lord, and making sweet melody vnto him. Thus did the whole Church in Hezekiahs time, 2 Chron. 29.28. Thirdly, this must alwayes be obserued in teaching and exercising our selues in the Word, that onely one speake at once, and that the rest be silent. This is the Apostles rule, 1 Cor. 14. If any thing be reuealed to another that sitteth by, let the first hold his peace: 1 Cor. 14.30, 31. for ye may all prophecy one by one, that all may learn, and all may haue comfort. But if many should speake together, and vtter their voyces at one time, no man can take profit, no man can receiue comfort: so that many voyces sounding together, hinder edification, & bring confusion, which ought carefully to be auoided in our assemblies. For where disorder is, there is not the God of order. Now as our Church meetings must haue all things done in order, so must they be decent. Decency is that seemelinesse which some things of their owne nature bring vnto diuine actions, which is not of the substance or essence of the thing, nor necessarily required to the being of it; but rather to adorne it, & to procure the greater reuerence vnto it: as for example, in the celebration of the Lords Supper; to haue a faire Table, a faire Cloath, a faire Cuppe, the finest Bread, the best Wine, which of their owne nature ioyned to the Sacrament, doe bring some great respect to the action, and serue to stirre vp deuotion in the hearts of the Communicants. Order is opposed to confusion: decency to vanity, pompe, ostentation, and vncleanlynesse; all which ought to be farre from the Church of God. Both these are seene in a house well gouerned. An house is said to bee decent, when all filth that may offend the sight or other senses, is purged out; and all things are found in a seemely sort and maner, without riot and excesse: likewise to bee in [Page 60] order, when it is diuided and distinguished into superiors and inferiors, and euery one doeth his dutie; when there are setled times and seasons of dining, of supping, of labouring, of lying downe and rising vp, whereby the peace and tranquillitie thereof is preserued. The Church is the house of God, as we shewed before, and therefore therein must be decency, that the place be cleane, the vessels pure, and that all the actions of Pastor and people, both publike and priuate, may bee finished grauely without all lightnesse, modestly without filthinesse, soberly without superstition, as it were in the presence of God, and his elect Angels: also order, that all things may be done in fit time, that there be some to teach, and others to heare, that there bee set times & distinct for preaching, praying, singing, baptizing, and Communicating, whereby all disorder is preuented, and the profit of the Church is procured.
Order must be in the Common-wealth.To leaue the Church, and to come to the Common-wealth; God looketh for this duty at the hands of all Magistrates, that as the principal end of Magistracy is to maintain order, and to banish all disorder, so they must proceed orderly in their places. They beare not the sword in vaine, their office is to punish euill doers, and to weed them out of the city of God. But it is not enough for them to minister Iustice, except they consider the order that God hath set downe. They must haue the feare of GOD alwayes before their eyes, and haue a speciall care for the aduancement of Gods glory, which will be as a guide to direct them not onely to correct sinne, but in what manner to doe it. For greeuous offences must not be punished slightly, & slight offences grieuously, but there must bee a due proportion betweene the offence and the punishment; that the greater faults may bee punished with the more grieuous punishment. They therefore that obserue another order, beginne at a wrong end, and consequently haue not that successe they desire, neither meet with that blessing that they looke for. If a man would stop the course of a streame, hee must not looke to the channels, but begin at the fountaines. If he stoppe the spring, the course of the riuer will in short time be dryed vp. The foundation of all true obedience is the first Table; all vnrighteousnesse among men, proceedeth from the neglect of the duties that belong to God. The Apostle writing to the Romanes declareth, that because the Gentiles dishonoured his name, and prophaned his worship, and stained his glory, hee gaue them vp vnto their hearts lustes to worke vncleannesse with all greedinesse, Rom. 1.24.26. and so committed all kind of wickednesse condemned in the second Table. The commandements of the first Table, are the first and great Commandements,Matth. 22.38. and therefore the chiefest care of all ought to be, to see them performed. A reproach or disgrace offered to a Prince, is greater then to a subiect, as his calling is higher, and his person worthier: so an offence committed against God, is more hainous then an offence against Prince and people. It is therefore a foule disorder and great confusion to punish the offences committed against our selues, and to winke at the sinnes committed against God: to punish thefts, murthers, rapes, and such like enormities as touch the persons of men or the state of the Commonwealth; and neuer to reuenge the dishonour done to God and the diminishing of his glory, the aduancement whereof ought to bee more deare to vs then our owne liues. If then the swarming of sins against the second table, proceed from the swaruing and departing from the first Table, we must consider that the cause of the abounding of theeues, murtherers, adulterers, drunkards, and such like malefactors, proceedeth from the indulgence and slacknesse of punishing such as dishonour God, & liue in the open contempt of his glorious name. Wherefore if we would haue the number of these enormities lessened, and the Common-wealth purged of such pestilences, (as indeed these wretched persons are the plagues of all societies) the edge of the sword and force of punishment must be turned directly and principally against Atheists, Idolaters, blasphemers, periured persons, prophaners of the Sabboth, contemners of true religion and scorners of the seruice of God. The Lord our God, who is iealous of his honour, and will not giue his glory vnto any other, put it into the hearts of all Christian Princes and godly Magistrates, to bee more earnest to see God obeyed, and his worship maintained; especially seeing thereby they shall procure God to bee serued, and their owne estates to bee secured. To leaue the farther prosecuting of this point, Is order onely to bee regarded and esteemed in the Church and common-wealth? hath it place onely in these ecclesiasticall and ciuill assemblies? No, it stretcheth a great deale further, and extendeth it selfe through euery part of humane life.Order must be shewed in the liues of all men. For there can no kingdome, no house, no City, no society stand without order. The Apostle Paul to the Thessalonians, describing wicked persons that liued within the compasse of no obedience, noteth them by this marke, they were without order; nothing was first or last with them, or at the least, the last was done first, and the first practised last, they did all things in disorder and confusion. Hence it is that he saith, chap. 3. We warne you brethren, 2 Thes. 3.6.7. in the name of our Lord Iesus Christ, that yee withdraw your selues from euery brother that walketh inordinately, and not after the instruction which ye receiued of vs: for ye your selues know, how ye ought to follow vs, for we behaued not our selues inordinately among you. A good action done in a confused manner, is as good as not done: forasmuch as the Lord reiecteth things done not onely disorderly, but also preposterously. [Page 61] If this be so in all actions, much more in the commandements of the Lord. Wee see this in the sonnes of Eli; they did not prophanely omit to sacrifice,Sam. 2.17. yet because preposterously they serued themselues first, they are noted to be wicked men & exceeding sinners against the Lord. Whiles the meat was seething, they fetched it out of the pot or caldron with flesh hookes, for the Priests dyet, and afterward they burned the fat for sacrifice, the which which should haue beene the first in order: thus they shifted for themselues, in the first place which should haue beene last, and gaue the Lord his portion in the last place, who in religion and reason should be the first, and thereby euen by this disorder they prouoked the wrath of God against themselues. This appeareth also in the example of the two sisters mentioned in the Gospel,Luk. 10.40. which declareth to vs the trueth of this point, and what is the order allowed and appointed for vs to follow. It was not vnlawfull for Martha to minister to Christ, to entertaine him, to prouide necessaries for him, and to busie her selfe in seruing of him: but she did it in a wrong course, she should first haue chosen Maries part to sit at his feet to heare his preaching, before she had combred and entangled herselfe with much seruing, and therefore she is reproued, and her sister commended. For he regardeth more to be heard diligently, then entertained delicately,Ver: 41.42. so that he saith, Martha, Martha, thou carest, and art troubled about many things: but one thing is needfull: Mary hath chosen the good part which shall not be taken away from her. And if we would haue a plainer direction, what ought to be first with vs, and what second, yea, a perfect platforme of ordering our waies, our Sauiour sheweth vs in the Gospel, Mat. 6.Matth. 6.33. First seeke the kingdome of God and his righteousnesse, and then all these things shall be ministred vnto you. Here is a plaine and perfect order, he that keepeth this order is blessed: he that breaketh it, hath no promise of blessing from him. There is a methode to be vsed in all arts, and much controuersie hath beene what it is, and of how many sorts it is: but behold here the right methode, the onely methode to learne the art of artes, and the science of all sciences; here is first, and here is second. The first thing that we must beginne withall, is Gods kingdome, then follow worldly things, which are the second. Thus are we taught to make an entrance to religion, and how to proceed,Prou. 9.1. by him that is Wisedome it selfe; heere is the most exquisite order laid before vs, let vs take knowledge of it in our mindes, loue it with all our hearts, and expresse it in our liues. We must not be like to him in the Gospel, that was called to follow Christ: he did not absolutely deny it, nor directly refuse it, but he would follow him after his owne fancy; he must first take leaue of his friends and bid them farewell that were in his house, Matth. 8.19. Luk. 9.60.91 and afterward he would be a follower, and a disciple. Thus it is with all men of this world, who haue not learned Christ aright, they are preposterous in their wayes, they inuert all good order, they make the first to be the second, and promote the second into the principall place. If a man that knoweth learning, should come into a schoole, and see those of the lowest forme set in the vppermost seats, and the best schollers thrust downe into the inferiour places, he would thinke it to be a great confusion, & by and by condemne it as a place without all order.
Wee should euery one erect a schoole of God and godlinesse in our owne hearts, in which wee must set heauen and heauenly things in the highest roome, and earthly things beneath: and then we shall make it manifest that we haue learned the best and the rightest methode. As for those that preferre Mammon before God, and this world before the world to come (of which sort are too many, as daily experience telleth vs,) they are no good Artizans, they are ignorant of the right methode, and therefore they runne into a thousand mazes and confusions, wherin they loose themselues, and oftentimes their owne soules.
To conclude,The rules of order prescribed. let vs all take notice of this generall methode, that shall much helpe vs when we come to the particulars, and beare away these few rules of direction. First, we must forsake the euill, and then chuse the good. True it is, we must doe both,Esay 1.16. Psal. 34.15. but both in order: first we must plucke vp the weeds before we can sow good seed in the garden of our hearts: we must grub vp the tares before we can gather the good corne into the barne: first we must remoue the rubbage before wee can build our house aright. Secondly, wee must obserue an order both in chusing the good, and in refusing the euill. For as the former rule guideth vs to forsake the euill, and then to cleaue to that which is good: so this goeth farther and pointeth out an order as it were with the finger, what order to take herein; which is, that in refusing the euill, the greatest euil is most of all to be hated and eschewed, and the lesser in the next place. Contrariwise the greatest good is with the greatest strength to be pursued after,1 Cor. 12.31. vntill we ouertake it, the lesser is to be chosen in the last place; seeing the very heathen in their deliberations were wont to enquire, of two honest things, which is most honest. Thirdly, we must know that the greatest good, and best worke,Dan. 12.3. shall haue the best and greatest reward: on the other side the greatest and grossest euill shall in the first place and in the heauiest manner be punished.Luk. 12.47.48 Euery worke shalbe rewarded of God, whether it be good or euill, the one of mercy according to his promise, the other of iustice according to desert; but their recompence shall bee best that are best, and their punishment most heauy that are most hatefull in his sight.
This is the right methode of true Diuinity, and vntill we know this, we haue learned nothing as it ought to be learned, nor can discerne betweene things that differ, as between good and euill, betweene euill and euill, and betweene good and good.
3 On the East side toward the rising of the Sunne, shall they of the standard of the hoste of Iudah pitch, according to their armies: and Nahshou the sonne of Aminadab, shall be Captaine of the sonnes of Iudab.
4 And his hoste and the number of them were seuenty and foure thousand, and fiue hundreth.
5 Next vnto him shall they of the tribe of Issachar pitch, and Nathaneel the sonne of Zuar, shall be the Captaine of the sonnes of Issachar.
6 And his hoste and the number thereof was foure and fifty thousand, and foure hundreth.
7 Then the tribe of Zebulun, and Eliab the sonne of Helon, Captaine ouer the sonnes of Zebulun:
8 And his hoste and the number thereof, was seuen and fifty thousand, and foure hundreth.
9 The whole number of the hoste of Iudah, are an hundreth fourescore and sixe thousand, and foure hundreth, according to their armies: they shall first set forth.
What order and policy God would haue generally obserued among his people, hath beene before declared in the former words, namely, that euery one should campe by his standard, and vnder the ensigne of his fathers house: now, in these words and the other following, he diuideth the twelue tribes of Israel, into foure chiefe standards, & assigneth to euery standard three tribes, whereof one was principall, the other two were assistants and helpers.The first standard, The first standard is committed to Iudah, to whom he adioyneth Issachar, and Zebulun: this is contained in these words, and in this diuision. Behold here the wisedome of God. He honoureth Iudah with the first place of the first standard, thereby to make as it were a beginning and to giue a little taste of the verifying of Iacobs prophesie, who foretold of the preheminence should be giuen vnto him aboue his brethren. He was the fourth sonne of Iacob by Leah; Gen. 29.35. with whom he associateth such two tribes, as were in reason most likely to submit themselues to him, inasmuch as Zebulun and Issachar, were the sonnes of Zilpah, Gen. 30.18.20 Leahs maide, whom she gaue to her husband,The second standard and set in her owne place. The second standard is committed to Reuben, vnder whose Regiment were placed Simeon and Gad. This tribe comming of the eldest brother, the first borne of Iacob, might iustly be thrust downe into the lowest ranke, yet God leaueth them not wholly without comfort, and therfore assigneth them the second place in this army. The two tribes ioyned with him, were such as could not, nor would not take it greeuously to fight vnder his banners, and to be led into the field by his authority, seeing Simeon was his owne mothers sonne,Gen. 29.33. and 30.11. being so neere in blood, as they lay both in one wombe, and Gad was borne of Zilpah his mothers maide: these therefore could not refuse to submit themselues to his ensigne. The third standard is appointed to Ephraim, The third Ensigne. one of the sonnes of Ioseph, vnder whom are ranked Manasseh and Beniamin, between whom was the neerest band of consanguinity, and therefore this part of the army could not be put into better order. Ephraim and Manasseh supplyed the place of Ioseph their father, who had a double portion giuen vnto him, and therfore these are reputed to be as it were the sonnes of Rahel, of whom Ioseph came, to whom Beniamin is ioyned, who also was the sonne of Rahel, whom she bare to Iacob, in the land of Canaan:Gen. 30 24. and 35.18. these therefore are confedered and combined together as children of the same mother; a notable meanes to mooue to peace and concord, and to take away all occasion of contention.
The fourth and last standard,The fourth standard. is assigned to Dan: he was indeed one of the sonnes of the handmaid, and preferred in degree of honour and dignity, before the lawfull sonne of Leah, and the other sonne of Rahel, the two wiues of Iacob: from hence might hurly-burlies and heart-burnings arise, which are all pacified and compounded by the expresse commandement of God, who ioyneth to Dan, Naphtali his mothers sonne (for both of them were the sonnes of Bilhah Rahels maide) and Asher the sonne of Zilpah, Leahs maide.Gen. 30.6.8.12.
Thus was the whole hoste of Israel diuided as it were into foure seuerall battels, and to euery one his chiefe Captaine assigned.
The summe of all is this,
Verse 3. On the East side toward the rising of the Sunne, &c. Heere wee haue a description of the first standard. The vse of a standard or ensigne is manifold in Warre, to giue direction in fighting and in sudden [Page 63] alarmes that fall out, to encourage the hearts of the souldiers, and to strengthen them with hope of victory; and halfe their substance and goods were kept by them, that no thought of forsaking the standerd might enter into them, but that they should fight valiantly for the same. What the ensignes of the Israelites were, the Hebrews doe not accord among themselues. Some affirme that euery one had the badge or armes of his ancestors, as that in the standard of Reuben was the figure of a man,Gen. 49.3.10 because Iacob said, Reuben my first borne: in the ensigne of Iudah a Lyon, because it was said of him, Iudah as a Lyons whelpe. In the standard of Ephraim the figure of a bullocke, because Moses likeneth his beauty to a bullocke: in the standard of Dan, the likenesse of an Eagle, which was giuen vnto him in stead of a Serpent. Thus in their ensignes they will haue the foure beasts noted, which Ezekiel also saw in his vision mentioned in his first Chapter. What trueth there is in these allusions we know not, and therefore we leaue the credit thereof to the authors and relaters of them. It is more to the purpose to consider,Gods promises are often deferred. that albeit Iacob promised the crowne and kingdome to that tribe, yet it is not by and by accomplished; so that albeit, his promises shall all be performed, yet they are not straightway verified, but are oftentimes long deferred. True it is, that the tribe of Iudah surmounted all the rest of the tribes at such time as God deliuered them out of Egypt, yea Nahasson had the preheminence when the people were to be numbred, when the Captaines of the tribes were to be chosen, and when the offerings were dedicated in the Sanctuary. Notwithstanding, all this was but a darke shadow of the former prophesie, for Iuda still remained without kingdome and principality. Besides, the former propheticall speech might seeme to many to carry little trueth or likelihood with it, inasmuch as wee see God appointeth Moses of the tribe of Leui, to be the gouernour of them. After his death and decease, Ioshua was Captaine and ruler ouer them, who was of the tribe of Ephraim: after him succeeded the Iudges, who were extraordinarily stirred vp to iudge his people & deliuer thē out of the hands of their enemies, sometime of one tribe, and sometime of another. Then came Saul, who was chosen king, of the tribe of Beniamin: all this while there is no mention of Iudah, as if the prophecy were buryed in deepe silence, and the birthright were vtterly forgotten: yet in the end the Lord declareth that his word is not a iest, and that Iacob though he were old, yet did not dote when he foretold the same. But to omit those things, let vs obserue that God prouiding heere for the good of his people, and the ordering of them, appointeth officers and Magistrates ouer them, and leaueth them not vnto themselues, which would haue bene the occasion of all contention. Thus we see, how he appointeth a captaine and leader Doctrine 2 ouer euery tribe.Magistrates and rulers are needfull to be set ouer the people of God. From hence we may obserue, that God giueth to his people rulers to fight their battels, and to guide them in order, and godlinesse. Faithfull Magistrates are needfull for Church and Common-weath, who are not onely a portion among beleeuers, but the chiefe parts and stay of them in well-doing, not onely in peace but in warre. This we see plentifully proued vnto vs in the booke of Iudges, where it is testified, that the Lord raised them vp Iudges, Iudg. 2, 16, 18. who deliuered them out of the hands of their oppressors: and afterward, when the Lord had raised them vp Iudges, the Lord was with the Iudge, and deliuered them out of the hand of their enemies all the dayes of the Iudge; for the Lord had compassion of their gronings, because of them that oppressed them and tormented them. This is it which Iethro the father in Law of Moses saw to be profitable and necessary for the people, when he admonished him, to prouide men of courage, fearing God, men dealing truely, hating couetousnesse, Exod. 18.21. and to appoint such ouer them, to be Rulers ouer thousands, Rulers ouer hundreths, Rulers ouer fifties, and Rulers ouer tennes, and to let them Iudge the people at all seasons. This is it which Hiram acknowledgeth, 2 Chron. 2. Because the Lord hath loued his people, 2 Chron. 2.11 he hath made Salomon king ouer them. This doth the Prophet Esay testifie, chap. 22.Esay 22.20, 22 In that day will I call my seruant Eliachim the sonne of Hilkiah, the Key of the house of Dauid will I lay vpon his shoulder, so he shall open and no man shall shut, and he shall shut, and no man shall open. To these testimonies we might adde infinite others, but in fo plentifull an argument; these shall suffice to teach vs, that the people of God stand in need of Rulers to go in and out before them, and to order them in the duties of piety and honesty.
The reasons are euident. First, they are as the proppes and pillars of the house, and Reason 1 the cause of good order among the people of God, and the meanes to keepe them in all obedience. On the other side through want of them, many abuses are committed, and much iniquity is practised. While Ioshua liued, and the Elders that out-liued Ioshua, Iudge 2.7. the people serued the Lord all their dayes, which had seene his great workes that he had done for Israel: but when they were gone and gathered vnto their fathers, the children of Israel did wickedly in the sight of the Lord, and serued Baalim. And againe, chapter 4.Chap. 4.1. The children of Israel began againe to doe wickedly in the sight of the Lord, after Ehud was dead. And before, Chapter 2.Ch. 2.19. and 8.33. and 17.6. and 19.1 and 21:25. When the Iudge was dead, they returned and did worse then their fathers, in following other gods, to serue them and worship them; they ceased not from their owne inuentions, nor from their rebellious way. Adde vnto these, the conclusion of this booke; In those dayes there was no king in Israel, but euery man did that which was good in his owne eyes; Whereby we see that so long [Page 64] as God blesseth a land with Princes and Magistrates, it is stayed from ruine and destruction: but when they are taken away, it falleth Reason 2 to the ground, and cannot stand vpright.
Secondly, no society can continue without Magistrates, neither defend it selfe. If an hoste be without a Generall, or a city without a Ruler, or an house without a gouernour, it needeth not forraine force to pull it downe and dissolue it; it sufficeth in short time to destroy it selfe, and from among themselues will men arise, that shall bring it to nothing. Parity is the mother of all mutiny and confusion, whiles euery one, vnderprising anothers value and vertue, denyeth to be commanded, and being wedded to selfe-loue, esteemeth himselfe the best able and most worthy to command in all the company. So then, whiles men ouervalue their own worth, & esteem better of themselues then others, contrary to the rule of the Apostle,Phil. 2, 3. they are cast away by the tempest of dissention, and torne in peeces as a body without a head by mutual emulations. These diseases of a diuided and distracted multitude, without vnity and authority of gouernment, caused the Lord to take order for his people that when they should come vnto the land which he had promised to giue them,Deut. 17.14. and that they should possesse it and dwell therein, they should set a king ouer them from among their brethren. Wherefore seeing Magistrates are a stay to the people in all well-doing, and the want of them is the occasion of all confusion, we cannot but conclude them to be so necessary, as that they cannot be wanted or spared.
Vse. 1 The vses remaine to be taught and learned of vs.The first reproofe of the Anabaptists. First, it reprooueth the hellish and more then heathenish Sect of the Anabaptists, that ouerturne this order that God hath setled to continue for euer; namely, that they are a necessary good for the common-wealth: whereas these damnable heretikes hold them neither necessary, nor good, but vnnecessary euills, that ought not to be planted, nor grow among Gods people; and where they haue beene planted, ought as superfluous branches to be topped and lopped, or as noysome weeds to be rooted vp and remooued. But the Scriptures of the old and new Testament commend vnto vs captaines in warre, and gouernours in peace. But those men acknowledge neither the calling of captaines, nor the lawfulnesse of warre.Rom. 13.1. The Apostles of Christ, at what time Magistrates are euill, both prophane idolaters, and bloody persecutors, command euery soule to be subiect to the higher power, inasmuch as there is no power but of God. The ancient commandement of the morall Law, establisheth this as a perpetuall ordinance neuer to be disanulled, vntil the vniuersall frame of the heauens be dissolued, that we must honour father and mother, that is, not onely such as are fathers of the family,Exod. 20.12. but such as are fathers of the Countrey. He that said, Thou shalt haue no other Gods but me, Thou shalt not make to thy self any grauen image, Thou shalt not kill, Thou shalt not commit adultery; said also, Honour the King, 1 Pet. 2.17. For, as the house cannot stand without gouernors to rule it, no more can the Common-wealth. And as themselues take vpon them to order their owne houses, and exercise authority and dominion ouer such as are vnder their roofe, and Regiment: so is the Magistrate called to manage the affaires of state, and to doe that within the walles of the citie, which he doth within the wals of his house. The father hath gouernment ouer his son, the master ouer his seruants, the husband ouer his wife, the teacher ouer his schollers: and why then, not the Magistrate ouer his subiects? Neither doth the Gospel subuert the order appointed by God in the dispensation of the Law: for Christ Iesus, who first preached the Gospel, chargeth vs to giue Caesar those things that belong to Caesar, and the things that are Gods, Matth. 22.21. we must giue to God. So his Apostles teach, that we must rather obey God then man, when their commandements cannot stand together; but when God is not disobeyed, themselues preached and practised obedience, and reprooued and condemned all disobedience. Secondly,The second reproofe of the Pope and his Cleargy. heere the Pope and all the Romish Hierarchy and Cleargy are reprooued, who exempt themselues from the authority and iurisdiction of Princes and Magistrates. These cal themselues the spiritualty, and claime an immunity both in regard of their persons and of their goods, wherein they are confederate and ioine hands with their brethren the Anabaptists, as wretched enemies to the crownes and scepters of Princes, as themselus. Only here lyeth the difference, the Anabaptists confesse yt Magistrats must be obeyed, but they deny that there ought to be any in the Church. Contrariwise the Pope with all the rabble of his horned Bishops, confesse that there ought to be Magistrates, but they vtterly deny that themselues ought to be subiect vnto them. Now, it is in effect all one, whether wee take away Magistracy, or whether we yeeld not to their authority. And if there be any inequality betweene these, the Anabaptists seeme to be the better, who liue peaceably and obediently vnder them whose power notwithstanding they deny. He is an euill child yt denieth his father, but he is worse that is obstinate & stubborne, that will not obey him, but resist him. How many wayes the Popish Religion is enemy to Princes, we haue shewed elsewhere.In the exposition vpon the Epistle to Philemon. I speake not now of the wicked practises of their Assassinates that murther Princes, but of their doctrine taught for sound and Catholike, by all their schoole-diuines, not by some few onely of them. For they teach that their persons in causes Ecclesiasticall, Ciuill, and criminall are exempted from the Courts and Consistories of temporall Magistrates, as appeareth in their publike disputations, and by the [Page 65] iudicial proceedings of Paulus the fift, against he Venetians, who were excommunicated and the city interdicted, so that their religious men ceased from ministring Ecclesiasticall Sacraments. And as they challenge a freedome of their persons, so they claime a freedome from paying tributes and like taxes to Princes,? nd will be bound to them in no respect. To the and we may see the truth in these points,Obiections [...]nswered, [...]hereby the [...]ope and his Cleargy [...]laime free [...]ome from [...]emporall Princes. & be armed against their Arguments, let vs see the grounds whervpon they stand: and afterward produce sundry reasons out of ye word of God to conuince their proud and false assertions. First, they obiect that the superiour ought not to be in subiection to the inferiour; but contrariwise the inferiour must Obiect. 1 be subiect to the superiour: this is the Law of God and man. But the Ecclesiasticall Regiment is distinguished from the Ciuill and politicall state, and set farre aboue it by the Law of God,Bellar. de cleri lib. 1. cap. 28. as the soule is aboue the body: therefore Ecclesiasticall causes ought not to be iudged by temporall Magistrates. I answere, Answer. by distinguishing the seuerall callings: for Princes are superiours and inferiours: and Ecclesiasticall persons are superiours and inferiours: both of them are aboue others in the proper duties of their callings. If any reply, to be superiour, and yet to be inferiour, to be aboue, and yet to be beneath, are contrary: I reioyne, they are contrary, and yet not contrary; they are contrary, if meant of one, and the same thing, and spoken in one and the same respect: but if they bee diuersly considered, in respect of diuers obiects, there is no contrariety at all in them. To apply this to the point obiected, I say that the superiour cannot be subiect in those things wherein he is superiour, but he may be, and ought to be, in those things in which he is inferiour. Now, the Ecclesiasticall gouernment, albeit, it be higher then the politike, in the essentiall duties belonging vnto it, to wit, the preaching of the word of God, and the administration of the Sacraments, yet it is inferiour in those things that belong to Ciuill subiection and obedience. Princes must obey so farre as the word of God commandeth in matters of faith and piety, neither haue they any authority to inuent and frame a new Religion, or to change and alter the Religion set downe in the Scripture, or to decide and determine the Controuersies of Religion at their owne pleasure, or to preach the word themselues, or to dispence the Sacraments of the Church. But in respect of Ciuill power ouer all persons, they must acknowledge no superiour, no equall, they are aboue all, and vnder none within Obiect. 2 their dominions. Secondly they obiect, It is absurd and vnreasonable, that the sheepe should iudge the sheepeheard, or rule ouer him; but all the Laity in respect of the Cleargy, are as sheepe to the Shepheard. Therefore the Ministers of the Church may not be iudged or censured of Lay men. I answere, Answer. this whole argument is figuratiue, and therefore cannot be demonstratiue, by the rules of their owne Schoole. A figuratiue speech cannot conclude necessarily, but onely probably. If we take the word sheepe and sheepheard in their proper signification, the sheepe being brutish and vnreasonable cannot iudge the their sheepeheard. But if the words be taken metaphorically or by way of similitude, the Magistrate is not a sheepe in all things, but onely in Spirituall things, belonging to doctrine and faith and a good conscience, wherein the Ministers are Sheepeheards. If we speake of Ciuill things, and prouiding that all things be done decently and orderly in the Church, the Magistrates are sheepeheards of the people, and all the Cleargy are his sheepe, because they are citizens and subiects of his city and Soueraignty. As then the Magistrate cannot prescribe to the Minister what doctrine he shall teach: so it were pride and presumption for the Minister to set downe rules to tie the Magistrate to his lure, in the duties of his calling, for then the sheep indeed should iudge their Pastor. Thirdly, Obiect. 3 it seemeth absurd that an earthly Iudge should take and punish the seruants of the chiefest and highest Iudge, and those men that are consecrated vnto him. I answere, Answer. an earthly Iudge that sitteth vpon an earthly bench, is also the seruant of the most High GOD, the Minister of the heauenly Iudge,Rom. 13.4. 2 Chron. 19.5.6. and the Lieutenant of the Almighty, exercising the iudgement not of man but of God. It belongeth to his office to iudge others that are Gods seruants, so farre as they are subiect to him, as sheepe to their sheepeheard, by the Law of God and man. If one of the Cleargy breake the Law of God, and of the kingdom wherein they liue, by committing murther, theft, periury, false witnesse-bearing, or such like, he is punished not as the seruant of God, but as the seruant of sinne; and an offender against the Common-wealth. Against those supposed reasons, we oppose the authority of Gods word, that subiecteth all persons to the power of the Magistrate; Let euery soule bee subiect, Rom. 13.1. Ti. 3.1. 1 Pet. 2.13.14. put them in remembrance that they bee subiect to the principalities and powers, and that they be obedient and ready to euery good worke, therefore submit your selues vnto all manner ordinance of man for the Lords sake, whether it bee vnto the king, as vnto the superiour, or vnto gouernours, as vnto them that are sent of him for the punishment of euill doers, and for the praise of them that do well. We heard before that Christ requireth obedience, and as he commanded it to others, so he practised it himselfe, for he was subiect to his parents,Luk. 2.51. Matth. 17.27. and to the Magistrates; he payed polle money for himselfe, and for Peter, not vsing the priuiledge he had, and the liberty he might vse, for offence sake, lest another emboldened by his example should vse the pretence of liberty that indeed he had not. Paul also teacheth subiectiō both [Page 66] by word and deed, by his doctrine & practise. For he was subiect to the Magistrates and vsed their authority for his safety when hee appealed from the malicious Pharises vnto Caesar. Act. 26.32: Chrysost. homil. in Roman. Bernard eptst. 42. Thus we see what Christ did, what the Apostles did, what the Christians did, they exempted not themselues from the secular power, but whether they were Apostles or Euangelists, or Prophets, they submitted themselues, and claimed no freedome from their iurisdiction: wherefore they are led by another spirit that broach and practise a contrary doctrine.The third res proofe: Thirdly, they are reproued, that are seditious persons, and moue rebellion and insurrection against Princes, who alwaies or for the most part are mette with all in this life, and receiue according to their deseruings. Of such persons Iezabel spake truely,2 King 9.31. Had Zimri peace that slew his master? as if she should haue said, Can any Rebell or Traitor, or any that riseth against his superior and Soueraigne, prosper and haue good successe? For Z [...]mri a Captaine of the hoste conspired against Elah the son of Baasha king of Israel, & smote him that he dyed, & vsurped the kingdom: But the time of his reigne & the continuance of his sitting on the throne, could not be numbred nor reckoned by yeres,1 King 16.9.15.18. nor by months, nor by weeks: he reigned onely seuen dayes, and then being hardly besieged, he was constrained to burne himselfe and the kings house with fire; so that as he came to his kingdome by vsurpation, and held it a while by effusion of blood, so he ended his dayes in desperation. Reade to this purpose, 2 Kin. 15. where we haue set before vs the examples of Shallum, 2. King. 15.10.13.25.30. who cōspiring against Zachariah, the son of the second Ieroboam, and smiting him in the sight of the people, and reigning in his stead, did not long enioy his kingdome, but sate in his throne the space of a moneth; and then himselfe was slaine, & so he found according to his works, so that as he spared: not to shed blood, so his blood was not spared: Likewise the example of Pekah, who conspired against Pekahiah, and smote him in Samaria, in the place of the kings palace: but did he escape for this treason, and end his daies in peace? No, as he did euil in the sight of the Lord, and departed not from the sinnes of Ieroboam the sonne of Nebal, so Hoshea wrought treason against him, smote him, and slew him, and paid him home in his owne kind. So in the former Chapter we see, that when the seruants of Ioash king of Iudah, wroght treason against their master, & slew him, his sonne did not suffer their hoare heads to go downe to the graue in peace, but so soone as the kingdome was confirmed in his hand he slew his seruants which had killed the king his father. 2 Kin 14, 5. Thus it appeareth, that a discontented head, a muttering spirit, and a seditious mind are dangerous, and bring a iust reward of rebellion vpon their heads that are the contriuers of it, so that they fall into the pit of confusion that they made for others. This is the ende of rebellion, and such recompence haue Rebels against Princes. Hence it is that such pernitious persons, being the common plagues of kingdomes and Common-wealths, are hated of God and man, & odious to euery one, yea euen to those that vsed them to serue their owne turnes in disloyal and wicked actions;Plutarch in the life of Romulus. so that albeit they loue treason well, yet they hate the Traitor. For he that betrayeth his Prince, his countrey, and kindred into their hands, to whom he is not tyed with such neere and necessary bands, will not keepe his faith entire to them, but betray them also when occasion and opportunity shall serue. The Law of God saith,Exod. 22.28. Thou shalt not raile vpon the Iudges, neither speake euill of the Ruler of thy people. If he be guilty of punishment that raileth, and reuileth them, what punishment and reuenge is sufficient for him that seeketh after their life, and plotteth after their death? we haue a notable example of a loyall heart in Dauid toward Saul, who albeit he were elected and annointed King, and were persecuted and pursued of Saul, yet he would not lay violent hands vpon his person, nor seeke to depriue him of his kingdom: The Lord (said hee) keepe me from doing that thing to my master, the Lords Annointed, 1 Sam 24.7. and 26.9.10. to lay mine hand vpon him: for who can lay his hand on the Lords Annointed and be guiltlesse? As the Lord liueth, either the Lord shall smite him, or his day shall come to die, or he shall descend into battell and perish; the Lord keepe me from laying mine hand vpon the Lords Annointed. This was the protestation of Dauid, but it is a word of direction to all, that Princes persons should be inuiolable, as sacred and sent of God, whether they be good or euill, whether they be iust or vniust, whether godly or vngodly. It is not vnknowne what manner of king Nebuchadnezzar was, euen hee that tooke Ierusalem, namely, a great oppressor, robber, & cruell tyrant: yet the Prophet Ezekiel affirmeth, that God gaue him the land of Egypt, Ezek. 29.18.19. Dan. 2.37. and 4.14. for the reward of his worke, and for the wages of his army wherewith he had serued him: and Daniel declareth that God changeth the times and seasons, he taketh away kings, he setteth vppe kings, that liuing men may know, that the most High hath power ouer the kingdome of men, and giueth it to whomsoeuer he w [...]ll, and appointeth ouer it the most abiect among men. And in the second Chapter he saith, O king, thou art a king of kings: for the God of heauen hath giuen thee a kingdome, power, and strength, and glory.
Who could bee a greater tyrant then Pharaoh? who could enact more barbarous and bloody decrees then hee did? Or what people could be in greater misery, or endure harder bondage and slauery then the children of Israel in the land of Egypt?Exod. 2.23. & 3.7.17. & 5, 7. Yet they performed obedience, they neuer prepared or prouided to resist the king, they neuer took vp armes, their only weapons were supplication [Page 67] to God & to man. Let vs consider a litle, what the Lord himselfe saieth, by the mouth of the Prophet Ieremy: [...]rremy 27, [...]6, 7, 8, 9, 10, [...]1. I haue made the earth, the man and the beast that are vpon the ground, by my great power, and by my out-stretched arme, and haue giuen it vnto whom it pleased it me: But now I haue giuen all these Lands into the hands of Nebuchadnezzar my seruant, and the beasts of the field haue I also giuen him to serue him, And all Nations shall serue him, and his sonne, and his sonnes sonne, vntill the very time of his Land come also: and the Nation & Kingdome which will not serue the same Nebuchadnezzar King of Babel, and that will not put their necke vnder the yoke of the King of Babel, the same Nation will I visite (saith the Lord) with the sword, famine, and pestilence; wherefore serue the King of Babel, and liue. Out of these words we obserue these three points; who it is that diuideth & bestoweth kingdomes, to whom he giueth them, and what end remaineth for those that resist them. Hee that setteth the Crowne vpon the heads of men, is God; all power is from him, for promotion commeth not from the East, nor from the West; hee setteth vp, and he pulleth downe at his owne pleasure. He giueth the same sometimes to euill men, and these he maketh his seruants to serue his prouidence, and to do his will which he hath to be done by them. And therefore such as oppose themselues against them, doe set themselues against God, and all that resist, shall receiue to themselues condemnation. [...]om. 13, 2 Hee will haue Tyrants to bee obeyed and honoured, because they are lifted vp to the seat of honour and throne of maiesty by his hand.
Vse 2 Secondly, we learne that it is a great blessing to haue good and godly Princes set ouer vs, to rule vs in iustice, peace, and righteousnesse. [...]say 32, 2. [...]am. 4, 20. They are a couering against the heate, the breath of our nostrils, an hiding place frō the winde, and a refuge from the tempest, as riuers of waters in a drie Land, & as the shaddow of a great Rock in a weary Land. Where they are wanting, the Sunne is as it were pulled out of the Firmament, and all things are left in miserable darknesse, the weake are a prey to the strong and mighty, as the lesser fish are deuoured of the greater, and euery one doeth that which seemeth good in his owne eyes, Hence it is, that the Queene of Sheba, seeing the power and magnificence of Salomon, whom GOD had set vpon the Throne of his father Dauid, Kin. 10, 8. saide, Happy are thy men, happy are these thy seruants which stand euer before thee, and heare thy w sedome. To this purpose speaketh the wise man, Eccl. 10, 16, 17. Woe to thee O Land, when thy King is a Childe, and thy Princes eate in the morning: Blessed art thou, O Land, when thy King is the sonne of Nobles, and thy Princes eate in time, for strength and not for drunkennesse. Wee must therefore acknowledge it as a great blessing and mercy vpon a Land, when he giueth faithfull Magistrates, wise Kings, wise Counsellers, wise Nobles, wise Iudges, wise Iustices, wise Officers, to gouerne the State, & to sway the Common-wealth. Blessed are such Rulers, nay blessed are the people that are vnder such Rulers; and blessed is that gouernment and policy so well and wisely ordered. It is a token of Gods heauy iudgement vpō a kingdome, when he taketh away the Ouerseers of it. It is a token of the ruine of an house, when the shores and staies that vnderpropped it, are remoued. When the Tree is pulled vp by the rootes, the branches must needs dye, the leaues wither, and the fruite fall away. When the feete of a man faile that beare vp the rest of the body, he cannot but fall: and when the breath of his nostrils is stopped, hee is gone,Psal. 104, 29. & quickly returneth to the dust, out of which he was taken. Our Rulers and Magistrates are as the props & pillars that keep the house vpright: they are as the roote of the Tree, that giueth life, and sendeth foorth sappe and iuice into all partes and corners of the Land, which are as the body of this tree: they are as the heads, that is, the choisest parts of the Common-wealth; and yet as the feete, in respect that they beare the whole frame that standeth vpon them. Hence it is that the Prophet threatning from God a greeuous iudgement to fall vppon the Land for the sinne of the people, saith, Behold, Esay 3, 1, 2, 3, 4 the Lord of Hoastes will take away from Ierusalem, and from Iudah the stay and the strength: euen all the stay of bread, and all the stay of water, the strong man and the man of warre, the Iudge and the Prophet, the prudent and the aged, the Captaine of fifty, and the honourable, and the Counseller, and the cunning artificer, and the eloquent man, and I will appoint Children to bee their Princes, and babes shall rule ouer them. If then the remouing and taking away of the chiefe parts be a punishment, surely the giuing of them, and the continuing of them must of necessity bee the giuing of a blessing vnto vs, & the continuing of a blessing among vs. When they are gone, the light is taken away, and we liue in darknesse: our defence is gone, and wee lie open to the enemy: the foundation is pulled away, & the house falleth: the breath is gone, and the whole body dieth. The benefit which we receiue by our Kings and Princes, by our Rulers and Gouernors, will yet farther appeare, if we consider the discommodities and confusions of an Anarchy, wherein is no Ruler, but euery one would sit at the sterne, and command ouer others: the sword of iustice is banished, and the sword of iniustice is in a mad mans hand, nay in thousands and millions of mad men; force and violence beare sway, riotousnesse is set at liberty, good men are oppressed, innocency is troden vnder foot, and all wickednesse is set aloft. These effects and infinite other not to be numbred, of the same nature, must needs follow, where Magistrates beare not rule: but where they are setled, the godly are encouraged, & the vngodly [Page 68] feare. To conclude therefore this point, it is an happy Kingdome, wherein the Princes are obedient to the Law of God and nature, & of the Land; Magistrates to the Princes, priuate men to Magistrates, children to their parents, seruants to their maisters, and all men keepe themselues within the limits of their callings, and beeing linked in loue one with another, & al of them with their Prince, do enioy the sweet fruites of peace, and true quietnesse of minde.
Vse 3 Thirdly, this must put Magistrates in minde of their duty. For wherefore are they necessary to be ouer the people, and to what ende hath GOD lifted vp their heads aboue their brethren? Is it to giue them bare titles of honour and dignity, and to tread vpon their brethren, and to trample them vnder theyr feet? No, God aduanceth no man for such purposes, but it is in respect of his people to do them good, to procure their wealth, and to prouide for the welfare both of their soules and bodies. As then they are to haue much honour, great reuerence, and due obedience performed vnto them, so they must know that sundry duties are to bee practised of them. First then,The duties of Magistrates. it is required of them to maintaine and set vp true religion: to giue entertainment to it, and those that do professe it. They must procure that God may bee worshipped and serued, to which end they are made keepers of both the Tables, to see that God bee glorified among his people, as Psal. 78, 70, 71, 72. He chose Dauid his seruant, and tooke him from the Sheepe-folds, euen from behinde the Ewes with young brought he him, to feed his people in Iaacob, and his inheritance in Israel: so he fed them according to the simplicity of his heart, and guided them by the discretion of his hands. It is not enough for them to haue a care that peace and tranquility may bee maintained among their subiects, (for so far the Gentiles proceed that know not God) but they must take order that the Law of God may bee obserued,1 Tim. 2, 2. and piety and godlinesse continued among the people committed to their charge. True it is, a peaceable and quiet life are great blessings, and most worthy effects of a wise & religious Magistracy, but these are not sufficient, nor the principall duties to bee regarded, forasmuch as it is not enough to leade a ciuill life, but a sanctified life, that hath the glory of God euermore before it: and therefore they must consider that they shall giue an account at that great day, not onely how peaceably and politikely they haue ruled, but how religiously and zealously they haue gouerned their people. Secondly, it appertaineth vnto them to deface Idolatry, and abolish all monuments of superstition, and to cast out all Idols, not onely out of their Temples, but so much as lyeth in them, out of mens hearts. This duty God commended to Moses, in sundry places, Deut. 7, 5, 6. Thus ye shall deale with them, ye shall ouerthrow their Altars, and breake downe their Pillars, and cut downe their Groues, and burne their grauen Images with fire: for thou art an holy people vnto the Lord thy God; the Lord thy God hath chosen thee to bee a precious people vnto himselfe aboue all people that are vpon the earth. And what his zeale was in maintaining Gods honour, and in reuenging the dishonour done vnto him in this kind,Exod. 32, 1, 19, 20, 28. appeareth by his defacing and destroying the golden Calfe that was erected in his absence; for when the people saw that he tarried long ere he came downe from the Mountaine, they saide, Make vs Gods to goe before vs, &c. but as soone as hee came neere to the host and saw the Calfe & dancing, his wrath waxed hot, he cast the Tables out of his hands and brake them in peeces, he grownd the Calfe to powder, hee strewed it vpon the water, he made the Children of Israel drinke of it, and caused about three thousand of them to bee slaine with the sword. It is recorded to the euerlasting commendation of Asa, 1 Kin 15, 12, 13, & [...]8, 4, 5 and 23, 4, 5, 6. that he tooke away the Sodomites out of the Land, and put away all the Idols that his Fathers had made, and he put downe Maachah his mother also from her estate, because shee had made an Idoll in a groue, & Asa destroyed her Idols, and burnt them by the brooke Kidron. The like we might say of Hezekiah and Iosiah, whose names are blessed in the booke of God, and renowned for rhe discharge of this duty. Thirdly, Idolatry being defaced, and Idols taken away, they must prouide that pure and sincere doctrine may bee deliuered & preached by the Ministers of the word. For in vaine it is to abolish superstition, except care bee had of the true religion, that the name of God may bee knowne vpon earth, and his sauing health may be spread abroad among all their people. When the King of Ashur heard that the Colonies that he had planted in Samaria were deuoured of Lyons, he commanded that one of ye Priests which had been brought from thence,2 Ki. 17, 26, 27. should be carried thether, to teach them the manner of the God of the Country: so that the superstitious King thought it his duty to see them instructed in the truth. A notable example of a godly and religious care this way is in Iehosaphat, who,2 Chron. 17, 6, 7, 8, 9, 10. so soone as hee had taken away the high places and the groues out of Iudah, hee sent out sundry of the Leuites, that they should teach in the Cities: and they taught in Iudah, and had the booke of the Law of the LORD with them, and went about throughout all the Cities of Iudah, and taught the people. This is the foundation and stay of all Kingdomes▪ to giue entertainment to the word of God, this maketh a wise King and a wise people. So long as Magistrates countenance the truth, and Preachers of it, they secure theyr owne estates, and are blessed of God; which ought to bee an encouragement vnto them, not to bee slacke or slothfull in spreading abroad the Gospell of Christ. Lastly, because [Page 69] it were troublesome and tedious to go about to rehearse all their duties, we breefely number vp the rest. It is their duty therefore to be good examples of piety and godlinesse of life to the people, and to prouide for them al things necessary for the body, to aske counsell of the mouth of the Lord in theyr weighty affaires, that is, the ministery of the word, and to yeeld obedience vnto it; to exhort their inferiors in time of publike calamities to earnest repentance, and to expresse the same by prayer and fasting; to know ye cause throughly before they proceed to giue sentence; to punish euill dooers, and defend the innocent, and to establish such positiue lawes as are necessary for the maintenance of order and decency in the Common-wealth.
Vse 4 Lastly, seeing Magistrates are necessary for the Church and Common-wealth, it putteth those that are vnder them in minde of theyr duties, partly in regard of themselues, partly in regard of the Magistrates, and partly in respect of God. Touching themselues, they must know they be no burdens to the Common-wealth, nor superfluous parts that may be spared: they are as the head or heart of the body, or as the eye in the head, all depend vpon their welfare; so all depend vpon the Kings and Princes welfare. If he be vpholden, the Common-wealth standeth: if he be vnregarded, the Common-wealth falleth. He is as necessary as the Sunne in the Firmament, yea as fire and water, and breathing, without which we cannot liue. If we iudge otherwise of this ordinance of God, we are deceiued, & wrong both them and our selues.
Againe, we learne that their life and continuance is greatly to bee desired of Gods seruants. It is the part and duty of all Subiects to craue their safety and protection, that they may safe-guard and protect both Church and Common-wealth. Yea Rulers themselues in regard of this end, which ought daily to bee before their eies, may desire of God to lengthen their daies, and to continue their happy reigne, that together with the Saints they may do seruice to God in his Church: in this respect I say, they may desire life, not so much aiming at their owne priuate good, (for in that respect it were better to bee dissolued & to be with the Lord) as respecting the generall vtility of their people. What greater glory, what higher honour can they haue then this, to be the stay and defence of the church, that otherwise were like to decay and goe to ruine, and to continue the seuerall parts of it in well-doing? That good King Hezekiah foreseeing by the word of the Lord, the miserable estate of the Church that should bee after his death, and considering with great anguish of heart, the wofull effects that were like to follow, he turned himselfe in his bed to the wall and wept, and was greeued to depart hence,Esay 38, 18, [...]. saying: The graue cannot confesse thee, death cannot praise thee: they that go downe into the pit, cannot hope for thy truth: but the liuing, the liuing, he shall confesse thee, as I do this day: the father to the children shall declare thy truth. He desired of God to liue, and prayed vnto God to prolong his daies, not to lift vp himselfe aboue his brethren, not to glory in the smoke of lofty titles, not to tyrannize ouer the people, not to command the things that are vniust, or to punish such as do not deserue it: but to do good to the Church, and to set foorth Gods praise. Death indeede, which bringeth ye dissolution of nature, is a welcome guest to them that are the Lords, all the godly do make themselues ready to receiue him, to meete and entertaine him; and so Kings & Princes among the rest: howbeit, in this respect, that the Church may bee benefited by them, it is no matter of impiety to desire a longer continuance among Gods people: much more then is it the duty of such as are vnder them, and gouerned by them, to desire their continuance as the daies of heauen, and as the course of the Sunne, to bee Nurses to the godly. This was wont to be a common salutation vsed of the people toward theyr Princes, not onely of the Infidels, but by the faithfull seruants of God.Dan. 2, 4, and 6, 21, and 3, 9, and 5, 10. When the King came to visite Daniel, being cast into the den of Lyons, the Prophet so soone as hee heard him, saide, O King, liue for euer, that is, GOD grant vnto thee a long life.
Last of all, whensoeuer we haue a wise and worthy, a godly and religious Prince giuen to vs, it is our duty to be thankfull. If the Lord grant vnto a Land, a prudent and prouident Prince to reigne ouer thē, whose heart is bent to seeke the Lord, and to serue the GOD of his fathers, the people that breathe vnder his shadow must praise the holy name of God. It is their duty to pray that princes may be such, and to commend them to God with all faithfulnesse. For if they must pray for others, much more for them? When Salomon was annointed with oyle taken out of the Sanctuary, they blew the Trumpet, and all the people said, God saue King Salomon. 1 King. 1, 39 So the Apostle writing to Timothy, exhorteth that first of all supplications, prayers, intercessions, and giuing of thankes be made for all men, For Kings and for all that are in authority, 1 Tim. 2, 1, 2, 3 that wee may leade a quiet and a peaceable life in all godlinesse and honesty; for this is good and acceptable in the sight of God our Sauiour. Now, as we are to pray for them, so wee are to praise God for them: wee are not to forget the least blessings, nor to be vnmindfull of smaller benefits: and therefore we are much more bound to be thankfull for the greater, among which this is one of the greatest. The Prophet praying for the prosperous estate of the Kingdom of Salomon, saith, Giue thy iudgements to the King, O God, Psal. 72, 1, 2. and thy righteousnesse vnto the Kings sonne: Then shall he iudge thy people in righteousnesse, and thy poore with equity. This duty belongeth to vs, and this ought to bee [Page 70] our prayer and petition: and as God hath blessed vs with a gracious Prince & his hopefull issue, contrary to ye expectation of many male-contents and hollow-hearted enemies of vs and our Religion; so we are often to cal to remembrance the ioyfull and happy time when GOD in his great goodnesse brought him to this Kingdome, and to sitte vpon the Throne lineally descended vnto him: so that we may say with the Psalmist,Psal. 118, 23, 24. This was the Lords doing, & it is maruellous in our eyes: this is the day which the Lord hath made, let vs reioyce & be glad in it. Heereby did God allay the bitternesse of sorrow worthily conceiued, for the decease of our late Soueraigne, so that the setting as it were of ye Moone, was recompenced with the bright shining of the Sunne; and the closing of the eyes, as it were shutting the windowes of declining age, with a greater perfection of age, of sexe, of gifts, and many other prerogatiues. Thus doth one and the same day minister matter and occasion both of sorrow and of gladnesse;The 24. day of March, Anno Domini 1603. of discomfort, yet of comfort: of weeping, yet of reioycing; as a medicine composed of contrary ingredients: so that we may say & sing with the Poet;
That is;
Thus may we, and a great deale more iustly say of the day aboue named, which is heauy, and yet happy; threatning a storme, and yet shining cleerely. Who did not greatly feare, and whose hearts were not full of perplexed thoughts, to consider what dangers were likely to fall vpon our heads, when God should call vnto himselfe, Queene Elizabeth, and gather her vnto her Fathers? But behold Gods great prouidence, dealing in mercy toward vs, who shut vp the mouth of the Lyons, and put vp the sword of the enemy, and quenched the violence of the fire, so that no noyse, no tumult, no crying was heard in our streetes, no sacking of Cities, no tumbling of garments in blood was seene, no alarme of battell was discerned of any, not a dog lifted vp his tongue,Esay 9, 5. but all things were submisse and quiet: Thus God brought King Iames vnto the kingdome with a traine of all estates, degrees, callings, companies, and conditions, with Oliue branches of peace in their hands, sinesudore & sanguine, that is, without sweating and blood-shedding. No man lost his goods, no man lost his life, no Babilonish cō fusion followed, but euery one held his owne with greater certainty and security then before: whereat the enemies of our peace and religion fret and rage, and gnash their teeth for anger, and are like to burst for enuy, seeing their expectation is frustated, & all theyr hopes are defeated. Yea Lord, disappoint them more and more, cast them into the pit which they haue digged, and rowle the stone vpon themselues which they haue stirred: let them be consumed and confounded in theyr owne deuices, and taste of the fruite of theyr owne malice: let their eyes looke for a day of comfort and refreshing, vntill they fall out of their heads, according to that saying,
That is;
So then, to vse the words of the Prophet Esay, ch. 5, 24. As the flame of fire deuoureth the stubble, & as the chaffe is consumed of the flame: so their roote shall be as rottennesse, and their bud shall rise vp like dust, because they haue cast off the Law of the Lord of Hostes, and contemned the word of the holy one of Israel. On the other side, let vs acknowledge it to be our duty, to render humble and hearty thankes to GOD for his goodnesse toward vs, in deliuering vs from the dangers that did hang ouer vs, in frustrating the policies of the vngodly, in continuing among vs the Gospell of peace, in maintaining concord and vnity among vs, & all these, by placing our dread Soueraigne ouer vs, and thereby remouing a thousand calamities that threatned shipwracke and finall desolation. Let vs not now grow secure, but oftentimes remember the benefits that wee haue receiued. It is noted, that when Salomon was set vpon the seat of Dauid his father,1 Kin. 1, 48. the people came vp after him, yea they piped with pipes, and reioyced with great ioy, so that the earth rang with the sound of them. So when Hiram King of Tyrus heard the words of Salomon, he reioyced greatly, and saide,1 Kin. 5, 7. Blessed be the Lord this day, which hath giuen vnto Dauid a wise sonne ouer this mighty people. Likewise, when the Queene of Sheba saw the glory of Salomon, and knew it to bee a chiefe signe of Gods fauour to haue godly and wise Rulers sit in the Throne of iustice and iudgement, she brake foorth not onely into an admiration of his wisedome, and his seruants happinesse, but also into an open thanksgiuing, Blessed be the Lord thy God which loueth thee, to set thee on the Throne of Israel, 1 Kin. 10, 9. because the Lord loued Israel for euer, and made thee King, to doe equity and righteousnesse. These are good examples for vs to follow, and teach vs what we [Page 71] ought to doe, when God blesseth vs with an vpright Dauid, with a wise Salomon, with a zealous Hezekiah, with a religious Iosiah, with a reforming Iehosaphat: it is our duty to returne praise and glory to God, and withall to pray heartily for the prosperous and happy continuance of such among vs, that they may liue long vpon earth, to promote his glory, to aduance the Gospell, & to establish peace, plenty, and prosperity among their people.
10. On the South-side shall bee the standard of the hoast of Reuben, according to their armies, and the Captaine ouer the sonnes of Reuben shall be Elizur the sonne of Shedeur.
11. And his hoast and the number thereof were sixe and forty thousand, and fiue hundreth.
12. And by him shall the Tribe of Simeon pitch, and the Captaine ouer the sonnes of Simeon shall be Shelumiel the sonne of Zuri shaddai.
13. And his hoast and the number of them, were nine and fifty thousand and three hundreth.
14. And the Tribe of Gad, and the Captain ouer the sonnes of Gad, shall be Eliasaph the son of Deuel.
15. And his hoast and the number of them, were sixe and forty thousand, sixe hundreth and fifty.
16. All the number of the Campe of Reuben, were an hundreth and one and fifty thousand, and foure hundred and fifty, according to their armies, and they shall set foorth in the second place.
In these words wee haue a description of the second standard, as appeareth in the shutting vp of this diuision, where it is said, They shall set foorth in the second place. In this standard, the principall is Reuben, his assistants ioyned with him are Simeon and Gad. In which combination wee see, the particular number of each of them declared, their Captaines are specified, and then the totall summe is reckoned vp. We shewed before, that Reuben was the eldest sonne of Iacob, to whom as to the first borne, the birth-right did of right belong: yet we see in the former words, that Iudah was set before him: thus doth God shew himselfe a iust Iudge in punishing sin, and declareth how odious and abhominable it is in his sight. But see how God dealeth in mercy with him, that is, with his posterity. He deserued vtterly to bee raced out of the number of Gods people, and to be forgotten for euer by reason of his horrible incest: and no doubt the rest of the Tribes were ready to hate him, to reproch him, and preferre themselues before him. But behold the goodnesse of God, that though he will punish sinne, yet he doth it in mercy, not with seuerity: gently, not rigorously: for correction, not seeking the ruine and destruction of those that belong Doctrine 3 vnto him. From this example of Gods dealing toward Reuben, Gods iudgements are alwayes tempered and seasoned with mercy toward those that are his. wee learne, that Gods iudgements are tempered and mingled with great mercy and mildnesse toward those that are his. Reuben committed horrible incest, and thereby deserued not onely to bee thrust into the lowest place, but to be cast out of the account of Iacobs posterity and to be honoured neither of God nor man, neither aliue not dead: yet though Iudah haue the first place, Reuben hath the second; so then albeit hee was punished iustly, he was punished gently. Thus God dealeth euermore, he correcteth both moderately and mercifully: and as the Physitian allayeth the bitternesse of the potion with some sweetnesse, so God asswageth the greatnesse of his punishment with some mildnesse and fauour that hee mingleth with it. This doth the Prophet declare, Psal. 89, 30, 31, 32, 33, 34. If his children forsake my Law, and walke not in my iudgements: If they breake my statutes, and keepe not my Commandements: then will I visite their transgression with the rod, and their iniquity with strokes; yet my louing kindnesse will I not take from h [...]m, neither will I falsifie my truth, &c. God will chastise his for their sinnes, but in the middest of his punishments he remembreth his mercy toward his, and will not vtterly forsake them, though he afflict them for a time. So the Prophet Esay testifieth the like, chap. 54, 7, 8. For a little while haue I forsaken thee, but with great compassion will I gather thee: for a moment in mine anger I hid my face from thee for a little season, but with euerlasting mercy haue I had compassion on thee, saith the Lord thy Redeemer. He correcteth his owne people, because they are sinfull: he correcteth them gently, because he is mercifull. This will yet better appeare vnto vs▪ if we take a view of the examples of Gods dealing toward his seruants in their afflictions. When Miriam rose vp against Moses, she was striken with leprosie,Numb. 12, 10, 14. and shut out of the hoast seauen daies, and afterward was receiued againe. When Dauid had sinned in numbring the people,2 Sam. 24, 13, 16. the Lorde threatned three dayes pestilence in the Land, & the Angell stretched out his hand vpon Ierusalem to destroy it: notwithstanding when Dauid repented of his sinne, the Lord also repented of the euill, and saide to the Angell that destroyed the people, It is sufficient, hold now thine hand. When Zachariah the Priest would not beleeue the message that was sent him from God, and deliuered by the Angell, that hee should haue a sonne in his olde age, (then which, what greater dishonour could be done to God? what greater disgrace to his messenger?) It was saide vnto him, Behold, thou shalt be dumbe, and not be able to speake,Luke 1, 20. vntill the day that these things be done. If Miriam had beene striken with leaprosie as many yeares as she was daies, or Dauid with the pestilence, or Zachary with dumbnesse, they could not haue complained against God, but must haue acknowledged their sinnes had deserued more: so that such is the dealing of our GOD toward his children, that he euermore [Page 70] [...] [Page 71] [...] [Page 72] mitigateth the bitternesse of the cup of his wrath with the greatnesse of his mercy, so that his iustice and goodnesse goe together.
This will farther appeare vnto vs, by setting Reason 1 before vs sundry reasons, which will put this doctrine out of all doubt. For first of all, he punisheth his people as it were vnwillingly, as enforced and compelled vnto it by our disobedience. Hee had rather spare vs, and not correct vs, if it were for our good: but he seeth it to be for our benefit, and to further our saluation, who before we be afflicted, doe goe astray and wander out of the right way. This is the reason vrged by the Prophet Ieremy, Lam. 3, 32, 33:Lam. 3, 32, 33. Though he send affliction, yet will he not forsake for euer, but haue compassion according to the multitude of his mercies: for he doth not punish willingly, nor afflict the Children of God. If then he take no delight nor pleasure in it, but doth it of necessity for our profite and amendment, it followeth that he dealeth gently, and not cruelly: mildely, and not rigorously with vs.
Secondly, he is as a louing Father that spareth Reason 2 his sonne that serueth him. Hee dealeth not as a tyrant or a tormenter that setteth vpon the Racke, and sheweth exquisite punishments vpon such as offend: but he correcteth his Church, as a father doth his childrē which come out of his bowels, and therefore it must be done with great compassion. This reason is often rendred to enforce this point of doctrine, as Deut. 8, 5. Know therefore in thine heart, that as a man nourtereth his sonne, so the Lord thy God nourtereth thee: declaring thereby, that his afflictions are signes of his fatherly loue toward vs. Likewise 2 Sam. 7, 14. I will be his father, and he shall bee my sonne: if he sinne, I will chasten him with the rod of men, and with the plague of the Children of men, but my mercy shall not depart away from him, as I tooke it from Saul, whom I haue put away before thee. So then, he dealeth not extremely with his people, but spareth them,Malac. 3, 17. as a man spareth his owne sonne that serueth him.
Reason 3 Thirdly, as his nature is to shew mercy, so knoweth he the matter whereof we are made, and he considereth that we are but dust. If he should deale with vs according to our deserts and pay vs home as wee haue prouoked him by sinning against him, he should bring man to nothing, and consume him for euer. Wherfore the Lord saith, I will not contend for euer, neyther will I bee alwaies wroth, Esay 57, 16. for the spirite should faile before me, & I haue made the breath. Wee are as a winde that soone passeth, as a breath that is easily stopped, and as the dust that is quickly blowne away. The Prophet calleth this to our remembrance, which wee ought to learne without the worde by daily experience, Psal. 103, 13, 14, 15, and 78, 38, 39 and 30, 5. As a father hath compassion on his children, so hath the Lord compassion on them that feare him, for hee knoweth whereof wee bee made, he remembreth that we are but dust: the daies of man are as grasse, as a flower of the field, so flourisheth he. And in another place, He being mercifull, forgaue their iniquity and destroyed them not, but ofttimes called backe his anger, and did not stirre vp all his anger: for he remembred that they were flesh, yea, a winde that passeth and commeth not againe. If then we consider that God punisheth vnwillingly, that he sheweth mercy, and remembreth our frailty, wee must needs conclude with the same Prophet, that he endureth but a while in his anger, but in his fauour is life: weeping may abide at euening, but ioy cometh in the morning.
Let vs now obserue the vses that may bee gathered from this doctrine. First, marke the Vse. 1 difference betweene God and man, whose waies are not as our waies, nor his works like vnto our workes. It is not with God as it is with man.Esay 27, 4. Albeit he bee daily prouoked and offended, yet he is not easily moued; and vpon our submission and repentance, he is quicklie appeased, and his wrath by and by is turned backe.Psal. 103, 8, 9, 10, 11. The Lord is full of compassion and mercy, slowe to anger, and of great kindnesse, hee will not alwaies chide, neither keepe his anger for euer: he hath not dealt with vs after our sinnes, nor rewarded vs according to our iniquities: for as high as the Heauen is aboue the earth, so great is his mercy toward them that feare him. But when man is once moued, hee sildome keepeth any meane or moderation, & he can hardly or neuer will be appeased againe, albeit hee that hath offended and prouoked him, doe submit himselfe vnto him, and craue pardon for his offence. Hence it is, that God is constrained to restraine the outrage and cruelty of man in his Law, that as a violent streame breakes out, & can be kept within no bounds of reason; where he giueth in charge, that if the wicked be worthy to be beaten, Deut. 25, 2, 3 the Iudge shall cause him to lye downe and to bee beaten before his face, according to his trespasse, vnto a certaine number, forty stripes shall because him to haue, and not past, lest if he should exceede, and beate him aboue that with many stripes, thy brother should appeare despised in thy sight. This law declareth, that so soon as we are iniuried, a fire is kindled within vs, we conceiue rancor and choler, we fret and fume with indignation, and cannot be reconciled; wee are filled with our passions, wee lay on loade and know no moderation. If the Lord shoulde deale with vs as we measure to our brethren, we were not able to beare it and abide it. If he should be so fierce and full of rage against vs, we should vtterly be destroyed and consumed: but there is alwaies mercy with him, that he may be feared.
Secondly, this serueth greatly to comfort Vse 2 all the faithfull seruants of God, to consider the moderation of his chasticements, and the gentlenesse of his hand in all his corrections. [Page 73] We see by daily experience how hee forbeareth vs, and powreth not out all his wrath vpon vs. If it were not so, it would oftentimes goe hard with vs. Albeit his hand be sharpe vpon vs, yet wee must needs confesse, our sins haue iustly deserued greater plagues, longer plagues, sharper plagues. And when his iudgments are ceassed and withdrawne, our sinnes are found to be as great and sometimes greater then before, so that wee deserue other plagues and punishments to come in place, & immediately to follow the former. Our deliuerance therfore is for his mercies sake. Herevpon the Prophet saith,Psal. 30, 5. He endureth but a while in his anger, but in his fauour is life, weeping may abide in the euening, but ioy cometh in the morning. In like manner, sorrow may happen in the morning, but ioy and comfort shall abide within the euening, that we may acknowledge the greatnesse of his mercie, and the shortnesse of his wrath. Wee heard how sorrowfull a message, and what heauy tydings Dauid had brought vnto him so soone as he was vp; but this sorrow was soone turned into ioy, and this heauinesse into gladnesse, when the Angell of vengeance is commanded to stay his hand, and to put vp the sword of iustice into his sheath. To this purpose the Apostle teacheth the Hebrewes, chap. 12.Heb. 12, 9, 10, 12. Wee haue had the fathers of our bodies which corrected vs, and we gaue them reuerence, should we not much rather be in subiection vnto the Father of spirits, that wee might liue? For they verily for a few daies chastened vs after their owne pleasure, but he chasteneth vs for our profite, that we might bee partakers of his holinesse.
Wee must euermore remember, that it is his mercy that moueth him to stay his hand and to call in his iudgements, and to make our plagues to ceasse. Wee cannot stand to pleade with GOD, we must not iustifie our selues, we ought not to hold our selues innocent; but rather perswade our selues that God hath a iust quarrell and controuersie against vs. Hath he visited our brethren that dwell neere vs, as good and peraduenture better then our selues, and yet hath not touched vs? Hath he freed vs, when others haue felt the stroke of his rodde? Haue wee stood vpright, when others haue fallen downe? When his arrowes flye abroad, and sticke in the flesh, and enter into the bones, hath hee passed ouer vs, and hidde vs vnder the shaddow of his wing, as in a place of safety? Oh consider this, and let vs not forget the fauour of God toward vs: O let vs remember his louing kindnesse, and engraue it in our hearts to worke in vs the fruites of obedience. Let vs enter into our owne selues, and examine our consciences aright, and reason with our selues after this manner: How commeth it to passe, that we haue sinned, and yet are spared? that we haue beene in danger, and yet are deliuered, and are not destroyed? seeing so many of our neighbours die round about vs daily, how is it that we are spared? Haue not our sinnes deserued to be swept away? or can we say, we are not guilty? If we search our hearts and wayes throughly, and deale truely with God and our selues, we must confesse that there is nothing in our selues but matter to kindle his wrath, and to cut vs off, and to punish vs with greater plagues then he hath hitherto inflicted vpon vs. It is his mercy that we liue, and haue a longer time of repentance giuen vnto vs: hee might haue cut vs off as rotten branches, fit for no other vse then to be cast into the fire. We must be thankfull vnto him for this goodnesse, and not abuse his patience and long suffering, lest we kindle his wrath againe, and he reserue vs for a greater plague, and so we bring a more heauy condemnation vpon our selues. Blessed are we if wee can make this holy and sanctified vse of affliction, the which, albeit for the present time it seeme greeuous, and not ioyous:Heb. 12, 11. yet afterward it bringeth the quiet fruite of righteousnesse vnto them which are thereby exercised.
Thus we see how this doctrine is the cause of much comfort and consolation, if wee behaue our selues as we ought to do vnder the Crosse.
Wee haue not to doe with an hard and cruell father that will not regard vs: nor with a weake and impotent father that cannot releeue vs: for our God is in heauen, he is able to do whatsoeuer he will. Little children do oftentimes receiue great hurt beeing farre from their fathers sight, and left vnto themselues: it is not so with vs; wee are alwayes in the presence of GOD our Father, he is our eye, to see for vs, our eare to heare for vs, our hand stretched out to helpe vs, and deliuer vs. For how should not hee that made the eie see? and that made the eare, heare?Psal. 94, 9. It is saide when Israel was in Egypt, and there oppressed with cruell bondage, that GOD looked vpon the children of Israel, Exod. 2, 25. and God had respect vnto them: so that hee did not looke vpon their miseries as an idle beholder of them, or as one that tooke pleasure to see their calamities, but as one that was mooued with compassion toward them, and pittied their poore estate and condition; for as he saw their troubles, and knew their sorrowes,Exod. 3, 7. so hee came downe to deliuer them out of the hand of the Egyptians. Hec it is that giueth diligent care to all our grones and sighes, he knoweth in what case wee stand, and what paines we feele, hee taketh so great care and keepe of vs, that he suffereth not any of our teares to fall to the ground, but putteth them into his bottle, and layeth them vp in his register.
Thus doeth GOD remember vs in trouble, heareth and helpeth vs at all times, hath a continuall care of vs, that wee shoulde not be discouraged, nor drinke a full cuppe [Page 74] and draughte of affliction, to bee left without comfort vnder the waues thereof, that might drowne our soules. This is the staffe of comfort, which Christ giueth vnto his Disciples, and all that beleeued in his Name, euen to so many as should see the ruine and horrible destructiō that should come vppon the City and the Temple, Math. 24, verse 22.Math. 24, 22 Then shall be great tribulation, such as was not from the beginning of the world to this time, nor yet shall be hereafter: and except those daies should be shortened, there should no flesh be saued: but for the elects sake, those daies shall be shortned. In these words the faithfull are comforted by consideration of the mercy of God in the mitigation of those iudgements which hee would bring vpon Ierusalem. True it is, some do vnderstand them of the second comming of Christ with power and great glory, according to a rotten Prophesie of one of the Rabbines, setting downe the standing and continuing of the world, namely, Two thousand yeares before the Law: A worme-eaten and moth-eaten prophesie of one Elias. two thousand vnder the Law: and two thousand vnder Christ, but for the Elects sake, those daies should be shortned. The examination of this counterfeit and worm-eaten Prophesie, belongeth not to this place, nor time: the two first parts being vntrue, & the third both vntrue, vncertaine, and vnsetled, hauing no sure ground or foundation to stand vpon. For touching the true meaning of the place, it is not to be vnderstood of the day of iudgement, but of the destruction of Ierusalem. For when Christ speaking by the Spirit of Prophesie, foretolde of the taking and ruinating of the Temple, so that one stone shold not be left vp on a stone that should not bee cast down, the Disciples (vpon occasion hereof) asked the question, when these things should be, and what should be the signes of his comming to iudgement? To these two questions he answereth distinctly, not confusedly: and first of all to the first, wherein he giueth them sundry signes going before ye sackking of the City of Ierusalem: as for example,Math. 24, 15. Luc. 21.20, and 19, 43. Math. 24.19, 20 when yee shall see the abhomination of desolation, that is, the Romane army (as Luke expounds it) sit in the holy place, know that the end is neere: then being touched with a commiseration of their sorrowes, he saith, Wo to them that are with childe, and giue sucke in these daies; pray that your flight bee not in the winter, &c. Such were no fit persons to flye, such is no fit time to flye from their cruell and bloody enemies, nor to escape the rage of barbarous and mercilesse souldiers. Then shal be such trouble and tribulation, as no tongue can expresse, no pen can write, no language hath words to vtter. The sword deuoured without, and both sword and famine raged & consumed within,Ioseph▪ de bello Iudai. li. 7. c. 8. so that they were constrained to eate their owne children. during the straightnesse of the siege. These be the dayes of vengeance; to fulfill all things that are written. Immediately vpon the mention of these woes and tribulations, follow these words, Except those dayes should bee shortned, Luc 21, 22. &c: as if he should say, If God had suffered those sharpe afflictions to continue, and the enemies to rage against them as they desired, and their sinnes deserued, none of that Nation had escaped, al the Iewes had bene rooted out as one man. No flesh, that is, not a man among the Iewes had beene left aliue.Rom. 9, 1, 2, 3 But for the elects sake, that is, because GOD had a remnant among them according to grace, euen his elect and chosen people (which he would not cast away) for their sakes the dayes of their great distresse in the Land,Luc. 21, 23. and of wrath ouer this people, should be ended and finished: which declareth how precious and deare the faithful that feare God are in his sight, that because of their company he would ceasse to scourge & afflict the nation any longer: euen as at the intercession of Abraham, he would haue spared Sodome and Gomorrha, if ten righteous persons had beene found there, Gen. 18. So God shewed mercy to the hoste of Israel, because Iehosaphat was present with them. And therfore when Iehoram the son of Ahab complained for want of water, the Prophet Elisha answered, What haue I to do with thee? Get thee to the Prophets of thy father, 2 Kin. 3, 13, 14 and to the Prophets of thy mother: as the Lord of hosts liueth, in whose sight I stand, if it were not that I regard the presence of Iehosaphat the King of Iudah, I would not haue looked toward thee, nor seene thee.
So then wee see, to returne to the former point, that hee speaketh of ending the troubles of the Iewes, and siege of the City, not of cutting shorter the day of iudgement.
Thus God knowes how to mitigate the sorrowes, and shorten the calamities that threaten the ruine and subuersion of his seruants. And who is it but desireth comfort in time of trouble? If then wee would bee assured that these things belong vnto vs,How we may comfort our selues in trouble. & take comfort in the meditation of them, let vs obserue these points as speciall rules for our edification.
First, it is our duty to acknowledge Gods mercie to be great, who might lay a greater loade and an heauier burthen vpon vs. When the Angel stretched out his hand to destroy Ierusalem, the Lord staied his hand, & caused the plague to ceasse, so that when thousands fell downe on the right side, and ten thousands on the left side, they were spared and not touched.
Whence did this difference arise? And how came it to passe yt the City was passed ouer, & the rest of the Land punished? Was it because these were worse liuers or greater sinners? or was it because there were better people in Ierusalem then in other corners of the country? Was it because of the goodly buildings in the City, or because of the multitude of rich and [Page 75] wealthy Citizens, or because of the sumptuous stones of the Temple, or because of the sacrifices and seruice of God solemnized in the Temple, or because the seate of the King and the Thrones set for iustice were there? If we thinke it was for all these, or for any of these, or for any such like outward respect, we are deceiued. Indeed the Temple was an occasion of vaine confidence to carnall men, who cryed out, The Temple of the Lord, the Temple of the Lord, [...]er. 7.4. this is the Temple of the Lord; whereas they remained impenitent and vnreformed: but as yet it was not builded, for Salomon built him an house. As for the City and the Citizens,Acts 7.47. we must looke for no great good there; there was want of true piety, store of pride, cruelty and oppression, which had enclosed, nay infected the walles with the cō tagion thereof. In what state it stood, Dauid declareth, who calleth to God for helpe, and saith, There is not a godly man left, the faithfull are failed from among the children of men, Psal. 12, 1, 2. so yt euery one dealt deceitfully with his neighbour, and spake flattringly with double harts. To this purpose speaketh Ieremy, chap. 5, 1. Runne too and fro by the streetes of Ierusalem, and behold now, and know, and enquire in the open places thereof, if yee can finde a man, or if there be any that executeth iudgement, and seeketh the truth, and I will spare it. Thus doth the Prophet Ezekiel Ezek. 22, 7, [...], 9, 12. complaine, & painteth out as in a Table the wickednesse of Ierusalem, chap. 22. There did abound shedding of blood, contempt of superiours, oppression of strangers, wronging of the fatherlesse, iniurying of the widdowes, prophaning of the Sabboths, carrying about of tales, cō mitting of idolatry, taking of bribes, peruerting of iudgement, biting by vsury, defrauding of their neighbours by extortion, and forgetting of the Lord. This was the estate of Ierusalem, and therefore the cause why the pestilence did not walke through the middest of the City, and the Angell is commanded to stay his hand frō destroying that place which was such a sinke of all filthy sinnes, was the Lords mercy onely, who was willing to spare it, & to giue them longer time of repentance. This must we confesse, when wee are spared, or we are most vnthankfull vnto God. For we haue experience of his goodnesse toward vs.
Secondly, we must in time of our affliction pray vnto him, and call vpon his name, and come with boldnesse to the throne of grace, that we may put him in minde of his mercies. Thus doth the Prophet behaue himselfe whē he heareth of the hauocke and waste that should be made among the people of GOD, he prayeth heartily for the faithfull, saying, O Lord, I haue heard thy voice, and was not afraide:Hab. 3, 2. O Lord reuiue thy worke in the middest of the people, in the middest of the yeares make it knowne, in wrath remember mercy. What greater motiue can there bee to make vs repaire to God, then to consider how mildly and gently hee dealeth with his people, when he doth afflict them? This was it that moued Dauid to make choise of the pestilence hauing the choise of two other iudgements propounded and laide before him, because he was most gracious and full of compassion: Let me now fall into the hand of the Lord,1 Chr. 21, 13▪ for his mercies are exceeding great, and let me not fall into the hand of man. Hee had experience both of Gods mercy and of mans cruelty. We neuer profit aright by our afflictions, vnlesse they driue vs neerer to God, and cause vs to call vpon his name. It is the Commandement of God, that we should call vpon him in the day of trouble.
Thirdly, if we would haue comfort in the feeling of Gods hand, we must thereby bee drawne vnto repentance, acknowledge our sinnes to deserue farre greater iudgements then yet we suffer, and consequently, turne vnto him with all our hearts. If we remaine stubborne and rebellious vnder the Crosse, GOD will not leaue vs so, but double his strength and strokes vpon vs, vntill we be eyther reclaimed or conuinced in our owne consciences, and made without excuse. The Lord commanded his Prophet to go and cry these words, Thou disobedient Israel, returne,Ierem. 3, 12. saith the Lord, and I will not let my wrath fall vpon you, for I am mercifull, and wil not alwaies keepe mine anger. The end that God aimeth at in afflicting his people, is to bring them vnto him, and to make them seeke him early: and vntill affliction worke in vs repentance & newnesse of life, we haue no right vse nor true fruite of it.
Fourthly, it is required of vs to praise the name of God for his mercy and goodnesse in sparing of vs, and not pouring out the full viols of his wrath and indignation vpon vs, and not coming out with all his fury and forces against vs. The practise of this praise we see in Dauid, after the plague was ceassed;2 Sam. 24, 25 hee built an Altar vnto the Lord, and offered burnt offerings and peace offerings, and the Lord was appeased toward the Land, and the plague ceassed from Israel. Hee did not onely call vpon God, but offered the sacrifice of thanksgiuing vnto him. Except we follow his example, and practise this duty, we rob God of his honour, and prouoke him to take away his blessings from vs. When we are in affliction, we are eloquent enough, and haue tongues to vtter many prayers to haue the plague vpon vs remoued from vs: but when we are helped and the iudgement is taken away, we forget both Gods mercy and our owne dutie, we consider not from whence our deliuerance commeth, nor what it challengeth at our hands.
Fiftly, we must remember, that we thinke not our selues hardly dealt withall, but take heed to our selues that we be farre from murmuring and complaining against God. The [Page 76] Lord complaineth by his Prophet, against such hypocrites,Iere. 3, 4, 5. Ieremy 3: Diddest thou not still cry vnto me, Thou art my Father, and the guide of my youth? will hee keepe his anger for euer, will he reserue it to the end? Thus they flattered with their lippes, when malice was in their hearts; they spake faire to God, and pretended a great desire they had that they would faine please him, while his hand is vpon them, and while he striketh them with his rodde. But what answere doth GOD giue and they receiue? It followeth in the next words, Thus hast thou spoken, but thou doest euill euen more and more. And as it was with this people, so is our case, when God at any time taketh vs in hand, we speake him faire, we humble our selues before him, and stoope downe to take correction; but eyther wee thinke the time too long while his rod is vpon vs, and so wil prescribe him the time when to take it away; or else we fret & fume against him as doing vs wrong, and wee sustained iniury at his hands. But if we were acquainted eyther with our iniquity, or with his mercy, we would be otherwise minded, and would confesse that all kindes of punishments are due to vs, and indeed too little for vs: yea, we would easily perceiue that GOD is more sorrowfull for the correction which he is constrained to lay vpon vs, then wee are greeued for the sinnes which wee haue committed against him. If these things be found in vs, if we acknowledge Gods mercy toward vs in our troubles, if we call vpon him earnestly, if we turne vnto him vnfainedly, if we praise his name cheerefully, and do not think our selues hardly dealt withall, we shall not want comfort in our sufferings, but be able to comfort both our selues and others.
Lastly, it is our duty to bee patient vnder Vse. 3 the crosse, not to discourage our selues in our troubles, whatsoeuer or how great soeuer they be, nor to murmure and repine at them: seeing our doctrine teacheth vs, that he neuer powreth vpon vs all his wrath, nor giueth vs a full cup to drinke vp, euen the dregs thereof; but tempereth & seasoneth it in such sort, that together with the affliction we may taste of his compassion. Now to the end we may not despise the chastening of the Lord, neyther faint when we are rebuked of him, but may possesse our soules with patience and endure constant vnto the ende, we are to consider three things. First of all, we must remoue all lets and impediments that may hinder vs in the course of patience. Secondly, we must learne and marke the motiues that may moue vs to the embracing of this Christian and heauenly vertue. Thirdly, we must examine & prooue our selues, whether this grace of GOD be in vs or not, seeing vpon it as vpon a pillar resteth the life of our christian profession, as we shall shew afterward. Touching the first, it standeth vs vpon to cut off and to cast away from vs all such things as may any way hinder our patience. The Apostle writing to the Hebrewes, and commending the constancy and patience of the Saintes, draweth this exhortation: Wherefore, Heb. 12, 1. let vs also, seeing that wee are compassed with so great a Cloud of witnesses, cast away euery thing that presseth downe, and the sinne that hangeth so fast on, let vs runne with patience the race that is set before vs: whereby he declareth, that the meanes to hold on our course with patience, is to remoue the lettes and impediments that stand in our way.
The first hinderance is selfe-loue,The hinderances of patience. the very bane and poyson of all good and holy duties. Wee loue our selues and our skinne so well, that we shrinke backe our shoulders, and pull in our heads when any perill beginneth to hang ouer vs, as if some storme and tempest were imminent and ready to fall vpon vs. So long as this thorne sticketh in the flesh, wee cannot loue the Lord, nor yeeld obedience vnto him in bearing the crosse. Hence it is that our Sauiour Christ saith, Math. 16. verse 24. If any man will follow me, let him forsake himselfe, and take vp his crosse and follow me. It is to our nature and the naturall man hard to suffer, who desireth to sleepe in an whole skinne.
The second hinderance is desire of reuenge. For these two, patience and reuenge, are as contrary one to the other, as peace and warre, as fire and water, as light and darkenesse. If Ioseph had looked to the iniurious dealings of his brethren toward him, and to their wicked purposes intended against him, he would neuer haue saide vnto them,Gen. 45, 5, 8. Bee not sad, neyther greeued with your selues, that yee solde me hither: you sent me not hither, but God, who hath made me a father vnto Pharaoh, and Lord of all his house, and Ruler throughout all the Land of Egypt. If Iob had rested and contented himselfe in the attempts and robberies of the Sabeans and Caldeans, hee would neuer haue broken out into these wordes, The LORD hath giuen, Iob 1, 15, 17, 21 and the LORD hath taken away. It belongeth not vnto vs to take or to seeke reuenge: but to commit our selues and our causes to the God of vengeance.
The third lette is infidelity, when we haue in vs an vnfaithfull heart, and cast off all confidence in God, who maintaineth the lot of all those that trust in him, and depend vppon him. What was the cause that the Iewes, suffering want in the wildernesse, sometimes of bread, and sometimes of water, murmured against God and his seruant Moses? And albeit they had most manifest experience both of the power and mercy of GOD, in helping them in all times of neede, yet they brake out into impatiency, Exod. chap. 16, verse 3. Oh, that wee had dyed by the hand of the Lord in the Land of Egypt, Exod. 26, 3. when we sate by the flesh-pots, when wee did eate bread our bellies full.
The cause of this was an vnbeleeuing heart to depart away from the liuing God. If therefore wee beleeue not in him, [...]m. 20, 12. [...]al. 78, 22. to sanctifie his Name, and to trust in his helpe, if we doe not commit all our waies vnto him, who hath promised that he will neuer forget vs nor forsake vs, it is vnpossible that euer wee should possesse our soules with patience.
The last impediment is want of premeditation and consideration how we may continue and go through stitch, without starting backe from our profession. This is the cause that maketh men impatient and to giue ouer when we are tryed, because wee neuer weigh the danger before we are tryed. We must cast our accounts, what it hath cost others, & what it may cost our selues; It is worthy counsell giuen vnto vs by our Sauiour Christ, Luc. 14, 28, 29, 30. Which of you, minding to build a Tower, sitteth not downe before, and counteth the cost, whether he haue sufficient to performe it? lest that after he hath laide the foundation, and is not able to performe it, all that behold it begin to mocke him, saying, This man began to build, and was not able to make an end. It is a dangerous case to be found vnprepared and vnprouided for the assault. It hath wrought a relapse and apostacy in many, so that they haue denied the faith, and made shipwracke of religion. Hitherto of the hinderances of patience: now let vs consider the motiues that may perswade vs to seeke after it, and to lay hand and hold vpon it.
Motiues to moue vs to patience▪First of all, we must know, that as all affliction is of God, so he will be with vs, & haue care ouer vs vnder the Crosse. Why then should we bee dismaied, or discourage our selues in any troubles whatsoeuer, seeing we are still in Gods sight, and haue him ready to heare vs? otherwise it could not but go hard with vs. It had gone hard with Moses being cast into the Riuer among the reedes, except God had looked downe from heauen vpon him, and directed Pharaohs daughter to take him vp. The like wee might say of Ioseph, when he was in irons, and his feet held in the stockes:Psal. 105.18. 1 Sam. 24, 2, 3. Iere. 38, 6. Ionas 1, 17. Dan. 3, 21, & 6, 16. of Dauid, when he wandered in the wildernesse on the Mountaines and in Caues of the earth: of Ieremy, when hee was cast in prison: of Ionah in the whales belly: of Daniel in the den of Lyons; and of his fellowes in the fiery furnace: all these had experience of Gods assistance, who was not farre from them in the day of trouble. So it shall be with euery one of vs: his countenance doth euermore behold the iust in all their sufferings & calamities, as the Psalmist saith, The eyes of the Lord are vpon the righteous, & his eares are open vnto their cry.Psal. 34, 15. And indeed we should be most wretched and miserable in all our afflictions, in warre, famine, and pestilence, and whatsoeuer chastisements befall vs, except God had an eye to see vs, an eare to heare vs, an heart to pitty vs, and an hand to saue and succour vs.
Secondly, we must consider what we haue deserued, and how we may iustly be punished, not only in that manner, but in a greater measure. This was the confession of the penitent theefe hanging vpon the Crosse, and speaking thus vnto his fellow, Luc. 23.Luc. 23, 41, 42 We are indeed righteously heere: for we receiue things worthy of that we haue done: but this man hath done nothing amisse. We shew our selues to haue a sensible feeling of our sorrowes, but are many times without feeling of our sinnes. If GOD should lay more vpon vs, he were not vniust, inasmuch as we haue iustly broght it vpon our selues. We see this in the Prophet Dauid, acknowledging the same, Psal. 119, 75. I know, O Lord, that thy iudgements are right, and that thou hast afflicted me iustly. We must confesse that nothing belongeth to vs but shame and confusion of faces.
Thirdly, this meditation must enter into our soules, and neuer depart from vs, that God will turne all our sorrowes & sufferings vnto the best: so that neither tribulation, nor anguish, nor persecution, nor famine, nor nakednesse, nor perill, nor sword shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. This is it which the Apostle teacheth, Rom. 8, 28. We know that all things worke together for the best vnto them that loue God, euen to them that are called of his purpose. This promise is assured vnto vs, that he will sanctifie vnto our singular good, not onely his blessings, but his very chastisements and afflictions, so that they shall bring vs neerer to God, as the Prophet Dauid confessed, he had receiued good by thē, Psal. 119. Before I was afflicted I went astray, but now I keepe thy word.
Fourthly, we are made to suffer heere, that we might not suffer elsewhere. For wee are chastened in this life, lest we should bee condemned in the life to come. If therefore wee be without correction, whereof all the sonnes of God are partakers, then are we bastards & not sonnes, as the Apostle speaketh to the Hebrewes. Let vs call to our remembrance, what Abraham answereth to the rich man, Luke 16 25. Son, remember that thou in thy life time receiuedst thy pleasures, and likewise Lazarus paines: now therefore is he comforted, & thou art tormented. The rich man enioyed the desires and delights of his owne heart in this life, therefore he was tormented in hell in the life to come. Let vs patiently abide that which God layeth vpon vs, wishing rather to suffer heere such troubles as are temporall, then the torments of hell after this life, which are eternall.
Fiftly, it is the will of God that we should suffer, to which wee must readily obey, and humbly submit our selues, as the Apostle sheweth, Phil. 1, 29. Vnto you it is giuen for Christ, that not onely yee should beleeue in him, but also suffer for his sake. The heathen were wont to vse this as a reason to beare the [Page 78] cros, because there is no remedy or redresse, & that it cannot be otherwise. Seeing then, they could not choose but suffer, they taught that it is better to make a vertue of necessity, then brutishly or childishly to despaire vnder it; and seeing it must needs be so, they must bee contented, resoluing, as Christ saith, Acts 9, 5. It is hard to kicke against prickes. But wee haue a better and stronger motiue to mooue vs to suffer, then the forcible weapon of necessity, euen the vnchangeable purpose of God, whose gracious will it is, that through manifold tribulations wee should enter into the kingdome of heauen.
Lastly, wee must haue an eye cast vpward to the rich recompence of reward that shall be giuen vnto vs. For the greater our tryals are, the greater shall our reward be. It is said by the Apostle, that Moses chose rather to suffer aduersity with the people of God, then to enioy the pleasures of sinne for a season, because he had respect to the recompence of the reward.Hebrewes 11, The afflictions of this present life are all temporall and transitory, they haue an end in a short space: but the glory prepared and reserued for the Saints in the next life,2 Cor. 4, 17. shall know no end; for our light affliction which is but for a moment, causeth vnto vs a farre more excellent and an eternall weight of glory: while wee looke not on the things which are seene, but on the things which are not seene: for the things which are seene are temporall, but the things which are not seene are eternall. Our afflictions shall not continue long vpon vs, they shall speedily haue an end; which ought to deuoure the bitternesse thereof, and swallow vp the tediousnesse that creepeth vpon vs. Thus much of the meanes or motiues to worke patience in vs. Now it remaineth, that we examine our selues, whether it be in vs or not.The signes of patience. For if we be without patience, we shall neuer bee able to hold out our profession vnto the end. It is as salt that must season euery duty. If then this bee not found in vs, we are but as time-seruers, that continue for a season; or as the morning dew which vanisheth at the rising of the Sunne; or as the grasse vpon the house-top, which flourisheth for a while, and afterward withereth away. Let vs therefore consider the signes and tokens whereby we may try our selues, and prooue whether it be in vs or not.
One signe is an heart resolued to abide whatsoeuer is laide vpon vs, whether it bee for sinne or for tryall. For we must vnderstand, that some afflictions are laide vpon vs for our sinnes, and some for our tryall. Examples of both we haue in the Scriptures, to informe vs in these points. Touching sinne, the Prophet saith, Lament. 3, verse 39. Wherefore is the liuing man sorrowfull? Man suffereth for his sinne. When Christ had cured the man that had lyen eight and thirty yeares at the poole of Bethesda, he found him afterward in the Temple, and saide vnto him, Behold, thou art made whole; sinne no more, Iohn 5.14. lest a worse thing come vnto thee. He had suffered a great iudgment, yet the Lord threatneth him with a greater: he had beene diseased many yeares, yet he was to feare a worse euill. Touching triall, we may looke vpon Iob, all whose sufferings were for triall of his faith, obedience, and sincerity. The like speaketh Christ to the Disciples, seeing a man which was blinde from his birth, and asking him, Maister, who did sinne, this man or his parents, that he was borne blinde? For he answered them, Neyther hath this man sinned, nor his parents, Iohn 9, 1, 2, 3. but that the workes of God should be shewed on him. Now then, whether our afflictions be to chastise vs, or to prooue vs, the faithfull man is perswaded and resolued to beare them; If his sinnes be remitted, and the guilt of them remoued, he careth not though the crosse abide and continue still. He that standeth thus affected, hath laide vp a good signe to be knowne for his patience. The pardon of our sin must more reioyce vs, then the feeling of the crosse can dismay vs.
Secondly, when we suffer, and suffer much, yet we must not cease to loue the Lord that striketh vs. Though the punishment be bitter, we must not hate the hand that giueth the stroke, but imbrace it heartily, and loue it still. This affection was in Iob, when he had sustained the losse of his cattell, of his seruants, of his sonnes, and of all his substance, he hated not GOD, nor murmured against him, but acknowledged in the midst of al, Naked came I out of my mothers wombe, Iob 1, 21. and naked shall I returne thither: the Lord hath giuen, and the Lord hath taken away: blessed bee the Name of the LORD. Where wee see hee blesseth God, not onely for his giuing, but for his taking away, not onely for his blessings, but for his chastisements. A notable example for vs to follow, and a certaine signe to make triall of our patience. It is the ordinary manner of wicked men, when they haue receiued guifts, and are filled with good things, to giue God thankes, and to say, God be thanked: but if their riches, honours, peace, and guifts be taken away, all is done, their thankes are ceassed, their mouthes are stopped, and their tongues are tyed. It is a notable saying of the Prophet, Psalme 130, 3, 4. If thou O LORD, straightly markest iniquities, O LORD, who shall stand? but mercy is with thee that thou maiest bee feared.
If our loue of GOD bee prooued, when his iustice is shewed: and our feare, when his mercy is extended toward vs, we may assure our owne hearts wee haue the spirit of patience within vs. It is truely saide, hee loueth the partie well, that can loue him when hee hath done him iniury. True it is, GOD can doe vs no wrong, nor deale vniustly with vs; but if hee lay heauy punnishments vppon vs, and we doe patiently abide them, [Page 79] and loue God still heartily and vnfainedly, it is a great comfort that we are his. For who can loue God, when hee is wounded by his hand, but he that is vndoubtedly in his fauour and friendship? Wherefore, as God chastiseth those that belong to him, because he loueth them: so it is their duety to loue him, because he chastiseth them.
Thirdly, another signe of patience is humility, and humbling our selues vnder his blowes and strokes laid vpon vs. If once we beginne to reason and dispute of the causes for which we suffer, and say, why should the Lord thus deale with vs? or to vaunt of our sufferings in the spirit of vanity, and say, who is like vnto me? or what man hath endured such things? it is plaine and euident, we are farre from true humility, and consequently from true patience. Iob is made a mirror of patience to all posterities, to the ende of the world, which did euidently appeare to be in him by the liuely fruits thereof. And albeit he suffered much more then others, yet in the middes of all his sufferings and losses, he did not sinne,Iob 1.22. and 2.10. nor charge God foolishly: who being mooued to confesse his hypocrisie, and being iudged an extraordinary wicked man, by his extraordinary afflictions, he answered; Thou speakest like a foolish woman: what? shall we receiue good from the hand of God, and not receiue euill? In all this did not Iob sinne with his lips. Thus let vs stoope downe, & bend the knees of our hearts vnto God, acknowledging the chastisement to come from him, and looking for deliuerance to come from him also.
The last property to discerne it, is cheerefulnesse, and ioy in suffering: when we are so farre from murmuring vnder it, that wee reioyce in it. The Apostles of Christ, being accused for preaching Christ, as for an euill worke, & scourged as malefactors by the enemies of the Gospel,Act. 5.41. departed from the councel, reioycing, that they were counted worthy to suffer rebuke for his name. This was a signe and proofe of their patience. For this are the Saints commended, Rom. 8. who albeit they were killed al day long for his sake▪ and counted as sheepe for the slaughter, yet in all these things they were more then conquerers, Rom. 8.37. through him that loued them. They are perswaded, that neither life nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall separate them from the loue of God. The Apostle testifieth touching the Hebrewes, that they suffered with ioy the spoiling of their goods, Heb. 10.34. knowing in themselues, how that they haue in heauen, a better, and an enduring substance. It was a lamentable case, to suffer the losse of all their substance, gathered together with great labour and sweat, or left vnto them by their parents: but to suffer this spoyle and pillage at the hands of their kinsfolkes, and countreymen, and Magistrates (whose help they were to call vpon, and who ought to haue aided and assisted them) this no doubt did double and trebble their sorrow and misery: yet such was their Christian patience, that they receiued those iniuries and indignities with ioy and great comfort. Not that they reioyced at their owne miseries, as men that were without feeling, or humane affections, (for if they had beene without sense, they could not be renowned for their patience;) but albeit they were touched with griefe and heauinesse for their aduersities and afflictions, yet they were mindful of their profession, and of Christs promise, that whosoeuer shall forsake houses, or brethren, or sisters,Matth. 19.29. or father, or mother, or wife, or children, or lands, for his Names sake, he shall receiue an hundreth fold more, and shall inherit euerlasting life. This meditation was it that made them account light of the wrongs they had receiued, this hope of an eternall recompence swallowed vp the sadnesse that arose in their heart, and wrought in them great gladnesse. For, what cause hath hee to mourne and lament, that maketh an exchange of copper for golde? of chaffe for wheat? of drosse, for pure mettall? So great is the price and excellency of heauenly things, aboue earthly, that we must be ready to beare with patience and alacrity, the lacke and losse of them, especially considering we are not so much owners of them as stewards: neither shall it bring pouerty vpon vs, because God will make vs a plentifull amends and recompence: neither shall our enemies thriue with them: or enrich themselues by them: because as theeues and robbers they shall not escape the kingdome of God, but he wil feed them with shame, and clothe them with dishonor, and reward them with confusion in the end.
We haue spoken already of two of the standards, and two other remaine behinde to be spoken off. In this verse, Moses enterlaceth the placing and scituation of the Tabernacle, which was so inuironed with the Leuites, and they flanked and fortified with the whole hoste, that it remained in the middes, to wit, in a place of the greatest safety and security, fittest for accesse in regard of the people, and hardest for accesse in regard of their enemies. For being placed in the middes of all the hoste, the Israelites might more easily approach, hauing a commodious ingresse and egresse, and regresse vnto it: and the enemies (if any should enterprise to trouble them) should not be able by any meanes to disturbe [Page 80] and disquiet them, albeit they deferred it neuer Doctrine 4 so much. So then we see, that the place of the Tabernacle was not set in a corner of the hoste,The Tabernacle was placed in the middes of the hoste. or at the one side, or out of the hoste, but is commanded to be pitched in the midst of the people. Hence it appeareth, that when the Lord was angry with his people, and would no longer reueile himselfe vnto them by his presence among their tents, it is saide, Moses tooke his Tabernacle and pitched it without the hoste, and called it Ohel-moed, that is, the Tabernacle of the Congregation; Exod. 33, ver. 7.Exod. 33.7. Heere the people were to meet together: here the people were to aske counsell of God: and here the Oracle of God would giue answere vnto them. True it is, this is not to bee vnderstood of that holy place, made to bee a worldly, Heb. 9.1. that is, an earthly and temporall Sanctuary, called the Tabernacle, whereby they might haue a visible testimony of the presence of God,Caluin. harmon. in hunc locum. Caietan & O east. in Exod. (albeit some are of that opinion) whether we consider the time, or the comming of Moses from the mount, or the order of the History. In respect of the time, because the making of that great Tabernacle followeth afterward, Exod. 35. In respect of comming from the mountaine, because Moses was newly descended, the idolatry of the people newly reuenged, and no sufficient leisure afforded for so great a worke: lastly in respect of the order of the history, because it must be inuerted and transposed. Neither was it some peculiar Tabernacle which Moses erected specially for the seruice of God (as others suppose and surmise) seeing we reade of no such commandement giuen vnto him,Osiander and Simler in Exod. and it is not to be thought, he would inuent any thing in the seruice of God, for which he had no word or warrant. For if in the building of the great Tabernacle he did frame all things, euen to the rings and pinnes, to the snuffers & snuffe-dishes,Exod. 25.40. and 39.42.43 according to the patterne shewed vnto him in the mountaine: how shall we imagine he would set vp a Tabernacle of his own head without the warrant and direction of God? Now, assuredly we cannot vnderstand it of the great Tabernacle, much lesse of any peculiar tabernacle beside, whose author God is not remembred to be: but of the Tent or Tabernacle of Moses, which seruing first for his priuate vse, is here appointed ye place wher God would manifest himselfe vnto them; so that the remoouing of it out of the hoaste, is made a signe of his anger and displeasure. To this purpose Moses speaketh afterward, when the worke of the Tabernacle was finished, The cloude of the Lord was vpon the Tabernacle by day, Exod. 40.38 and fire was in it by night, in the sight of all the house of Israel, throughout all his iourneyes: where he sheweth what was the place appointed for it, namely, to bee euer in the sight of all the Israelites. Thus doth Moses speake in the second verse of this chapter, Euery man of the children of Israel shall campe by his standard, and vnder the Ensigne of his fathers house, farre off about the Tabernacle of the Congregation shall they pitch. This doth the Prophet Ezekiel testifie, Chap. 37.Ezek. 37.26, 27. I will make a couenant of peace with them, and I will set my Sanctuary among them for euermore, my Tabernacle also shall be with them, &c.
This ordering of the place of the Tabernacle, Reason 1 was not without reason. For first, God doth hereby admonish them, that they should alwayes haue him before their eyes, lest they should forget his worship, or offend him with their sinnes. Heereunto commeth that which the Lord saith, Leuit. 26.Leuit. 26.11.12. I will set my Tabernacle among you, and my soule shall not loathe you: and I will walke among you, and I wil be your God, and ye shall be my people. If the place had beene farther remoued from their sight, they would haue forgotten God and his worship, and more easily haue broken out into sinne against him.
Secondly, he had respect indifferently vnto Reason 2 all the tribes. For if any had pitched their tents farther then others from the Tabernacle, they would haue quarrelled and complained, that they had beene contemned and dispised. Euery one would haue beene ready to giue wrongfull iudgement, and to interprete it as done of set purpose to his disgrace. Now, by this scituation of it, the mouthes of all persons are stopped, and perpetuall silence enioyned vnto them, that they should quietly keep their standings, and rest contented with the ordinance of God.
Thirdly, the Leuites were heereby put in minde of their duty, and therefore are lodged Reason 3 about it, as likewise it was about the Temple,1. Chro. 9.29▪ 27. as afterward we shall see by the example of Salomon. It was their duty to looke to the worship of God, and to instruct the people that should come vnto them:Malac. 2.7. for their lippes must preserue knowledge, and the people should seeke it at their mouthes, seeing they are appointed to be the messengers of the Lord of hostes. Neither need they goe farre to learne this, inasmuch as they could not abide in their places, but they hadde a warning before their eyes, to performe their office.
The vses, of placing the Tabernacle after Vse. 1 this manner, are many. First, it assureth vs of this excellent promise, that God will euer be in the middes of vs, and settle his rest and residence among vs. Heereunto commeth the saying of Moses, Leuit. 26.Leuit. 26.27. I will set my Tabernacle among you, and my soule shall not loathe you: and I will walke among you, and I will be your God, and ye shall be my people. So the Prophet hauing assured them, that his Sanctuary should be setled, and his Tabernacle placed among them, doth adde,Ezek. 37.27. yea, I will be their God, and they shall bee my people. Seeing therefore the scituation of the Tabernacle was such, set vp in the middes of the Tribes, so that three of them pitched before, three of them behinde, and three of each side, [Page 81] in this respect God is saide to dwell in the mids of them, because his Tabernacle which he made his habitation, was in the middes of the hoste. Now we must know how God is said to dwell among vs. For we must make a difference betweene his generall presence, and his speciall presence. His generall presence is in all places: his speciall presence is in his Church His generall presence is of his power: his speciall presence is of his grace and fauour. There is a common manner of Gods being euery where, and in all things, by his essence: there is another speciall way of Gods being present, as that which is loued is present in him that loueth; according to that which Christ hath said, Ioh. 14.23. If any man loue me, [...]b. 14.23. he will keepe my word, and my Father will loue him, and he will come vnto him, and will dwell with him. It was (we see) Gods will to haue the Sanctuary seated in the mids of all the people: not that he was inclosed in that Arke, or in the Tabernacle, whom the heauen of heauens cannot containe: but to giue them a visible token, that they should not doubt at all of him. For such is our weaknesse and infirmity, that we are alway ready to suppose, that he turneth his backe to vs, and thinketh not vpon vs, and is too farre absent from vs, to succour and sustaine vs with his hand. Therefore then it was the pleasure of our God, that the Tabernacle should be among the people, as a certaine warrant of his power and presence, of grace and goodnesse, which he hath promised to all the faithfull. And no man can indeed call himselfe a beleeuer, vnlesse he be throughly perswaded, that God is with him: yea, this is our comfort and bringeth peace vnto our soules, to consider that God is in the middes of vs. True it is, God doth sometimes seeme to be absent from vs, and to hide his countenance from vs, and vtterly to forget vs: yet euen then he is with vs, and within vs, albeit it pleaseth him to try our faith & patience by that meanes. Againe, it is most true, we haue not now the Tabernacle with the instruments therof: yet notwithstanding he standeth not farre from vs, neither casteth vs off from him, but this fauour is bestowed vpon vs in more plentifull measure and in a more ample manner, then it was vpon the ancient people vnder the Law. This appeareth vnto vs many wayes. For first we know, how God is ioyned vnto vs in the person of his owne onely Sonne. For this cause also is Christ called Emmanuel, that is to say, God with vs. [...]atth. 1.23. In him dwelleth the fulnesse of the godhead, so that he is God manifested in the flesh, and we are made members of his body. Though he be now ascended vp into heauen, yet he faileth not to fill all, and we are made bone of his bone, and flesh of his flesh; so that there is no greater coniunction betweene the husband and the wife, then is betweene the Sonne of God and vs. He said to his disciples, I am with you, euen vnto the end of the world, Matth. 28. Whereby he meant to strengthen them in all the dangers and conflicts which they should sustaine.
Secondly, we haue with him the preaching of the Gospel, whereby God is as it were brought downe to reside and remaine among vs. So long as the word which is the scepter of his kingdome is with vs, we shall not need to feare he will goe from vs, neither shall be constrained to make long iourneyes to seeke him out. When once his word is departed, and the Gospel gone, his standard is remoued, and he is quite turned from vs. It is in vaine to dreame to find him, when we cannot find him in his word. Hence it is, that Abijam telleth Ieroboam that made Israel to sinne, that God was gone from them, seeing he had driuen away the Priests of the Lord the sonnes of Aaron: and on the other side he ioyneth together the presence of the Lord and the preaching of his word, saying, Behold this God is with vs as a Captaine, 2. Chron. 13.12. and his Priests with the sounding trumpets to cry an alarme against you. This then is a speciall token of Gods speciall presence, when he sendeth his word as a gracious raine vpon his inheritance, and thereby watereth the dry furrowes of the barraine hearts of his people.
Thirdly, we haue the promise of his presence and the seales thereof in his Sacraments, whereby we are at one with him, and he with vs. Whensoeuer we meditate of our baptisme, the Sonne of God doth witnesse vnto our spirits, that we are cloathed with his righteousnesse, as with a garment:Gal. 3.27. for all such as are baptized into Christ haue put on Christ. Whensoeuer we receiue the Supper of the Lord, hee sheweth vs that he is our food, and that the bread which we eate at our tables, and in our houses, doth not nourish vs better, then we be nourished by his substance at his heauenly table, insomuch that we liue in him, by him, and through him: according to the testimony of Iohn, Ch. 6.Ioh. 6.54.55. Whosoeuer eateth my flesh and drinketh my blood, hath eternall life, and I will raise him vp at the last day: for my flesh is meat indeed, and my blood is drink indeed. Thus we are spiritually one with him, and mystically he is one with vs, so that we haue a communion with him as the members haue with the head: so that we must receiue it as most true which the Apostle saith, 1 Cor. 10.1 Cor. 10.16. The cuppe of blessing which we blesse, is it not the communion of the body of Christ? the bread which we break, is it not the communion of the body of Christ? for we that are many are one bread and one body, because we all are partakers of one bread.
Fourthly, when we come together in the Church to call vpon his Name, he is neere vnto vs, and most familiar with vs. For our LORD Iesus Christ assureth vs, that he is there among vs, whensoeuer we are assembled in his Name; and by lifting vp our eyes, and holding vp our hands toward heauen, wee [Page 82] shew that our coming thither is to present our selues in the sight & presence of our God To this purpose our Sauiour saith, Math. 18, 20. Where two or three are gathered together in my Name, there am I in the middest of them: so that we must consider, that we are heere not onely before the Angels of heauen, but also that the Sonne of God both seeth and heareth vs. True prayer doeth ascend vp to Heauen as Incense, and lifteth vs vp to talke familiarly with God, and bringeth downe his blessings vpon vs: except we vse this heauenly exercise whereby we speake to him, he is a stranger to vs, and we are strangers to him.
Lastly, he dwelleth among vs whensoeuer he preserueth vs from euill, and deliuereth vs from our enemies. If the fauour of GOD were not a shield & buckler about vs, to preserue and protect vs from our enemies, wee should lie open to ten thousand dangers and deaths. If our Lord had not a continuall care ouer vs, and stood not mightily for our defence, we should bee a prey to the iaw of the Lyon, and should perish euery minute of an houre. We are of our selues ouer-weake, and haue no meanes to deliuer our selues: this is our comfort, that God is on our side, & dwelleth among vs. Let vs also take heed we walk in feare before him, and doe not prouoke him to wrath and indignation against vs by committing euill in his fight, who can abide nothing that is prophane or polluted, as Deut. 6, 15. The Lord that is in the middest of thee, is iealous, beware therefore that his wrath kindle not, lest thou be rooted out of the Land which the Lord thy God hath giuen thee. To this purpose the Apostle speaketh, 2 Cor. 6.2 Cor. 6, 16, 17 Yee are the Temple of the liuing God, as God hath saide, I will dwell among them, and walke there: and I will be their GOD, and they shall be my people: wherefore come out from among them, and separate your selues, saith the Lord, and touch none vncleane thing, and I will receiue you, and I will be a Father vnto you, and ye shall bee my sonnes and daughters, saith the Lord Almighty. This sheweth, that we ought to walke alwaies as in Gods presence, and to consider euermore that his eye is vpon vs. Our bodies are the temples of the holy Ghost for him to dwell in. If then we shall defile them, and make them as swine-styes, we greeue the holy Spirit whereby our adoption and redemption are sealed, and driue him from vs, and chase him away out of our hearts.
Vse 2 Secondly, albeit the placing of the Tabernacle in the middest of the host be gone and past long agoe, and were verified among the Iewes vnder the shaddowes of the Law: yet it serueth to teach vs to what end God hath instituted ciuill States and Common-wealths in this world, to wit, to be staies and proppes to the Church, to vphold and strengthen the same, that the people of God may assemble together in peace and quietnesse, and be free from all dangers of malicious enemies that labour to do euill to the Sanctuary. To this purpose the Prophet teacheth,Psal. 102, 2 [...] 22. and 122, 3, 4. that The Name of the Lord shall be declared in Sion, & his praise in Ierusalem, when the people shall be gathered together, and the Kingdomes to serue the Lord. And Psal. 122. Ierusalem is builded as a City, that is compact together in it selfe, whereunto the Tribes, euen the Tribes of the Lord goe vp according to the Testimony to Israel, to praise the name of the Lord. Heereby we are put in minde of three notable duties.
First of all, let all persons, Princes, and people, high and low, do good to the Church of God, and imploy their best endeuours to promote the glory of God, and the safety of the Church. For wherefore was the Tabernacle taken and pitched in the middest of all the host, not placed in a corner, nor set in the skirts of that mighty army, but was inuironed round about with the strength of Israel: but to teach vs, that this must be the end we oght all to aime at, that it is our duty to the vtmost of our power to procure the peace of Sion, & the prosperity of Ierusalem, all the dayes of our life? For euen as the hilles and mountaines did compasse about Ierusalem, to defend it from all dangers and inuasions of enemies: so ought all the faithfull that are the friends of the Church, seeke to defend it from all such as seeke the ruine and destruction thereof. They haue a promise made vnto them, that they shall prosper that preferre it, Psal. 122, 6. Pray for the peace of Ierusalem: let them prosper that loue thee. Such was the zeale of Dauid for the house of God,Psal. 132, 1, 2 3, 4, 5. that it euen consumed and eate him, as the people declare, Psal. 132. Lord, remember Dauid with all his afflictions, who sware vnto the Lord, and vowed vnto the mighty God of Iacob, saying, I will not enter into the tabernacle of mine house, nor come vpon my pallet or bed, nor suffer mine eye to sleepe, nor mine eye-liddes to slumber, vntill I finde out a place for the Lord, an habitation for the mighty God of Iacob, &c: Loe, how great his care and zeale was to builde the Temple, and to further the worship of God: he spared no cost, but opened the treasures of his house to imploy them this way. Thus it ought to be with vs, it is the chiefe end why God doeth blesse vs with the blessings of this life, that we should pay him his tribute, and be content to depart from them when his glory & worship do require it. If we care not how bountifully we spend and lauish in vnprofitable, nay in vngodly vses, and pinch for a penny and an halfe-penny imployed to charitable and godly purposes: we make it manifest to all men that the glory of God is not before our eies, nor his worship any whit regarded of vs. And hence it is, that God oftentimes curseth our store and substance, and bloweth vpon it, that it flyeth away as the winde that commeth not againe. Let vs therefore be wise hearted, to referre our goods, our liues, and all that wee haue, to seeke the good of the Church, that it [Page 83] may be safe; and then shall we bee safe vnder the shadow of it. On the other side, the Lord denounceth a sore and seuere threatning against all such as doe wrong to the Church, so that he will wound the head of his enemies, and the hairy pate of him that walketh in his sinnes. This appeareth by the prayer of the Church, [...]l. 74.2, 3. Psal. 74. Thinke vpon thy Congregation which thou hast possessed of olde, and on the rodde of thine inheritance which thou hast redeemed, and on this mount Sion wherein thou hast dwelt: lift vp thy strokes, that thou mayest for euer destroy euery enemy that doth euill to the Sanctuary. Such shall neuer prosper, (albeit they may flourish for a time) that hate the Church which God loueth.
Secondly, it is the duty of all persons to assemble together, to heare his word, all excuses and delayes set apart. For wherefore was the Tabernacle placed in the mids, but to bind all persons alike to come to the exercises of religion, and to performe publike worship to God? Ieroboams calues (who made Israel to sinne) were set, one in the North part of the land, the other in the South; but the Tabernacle of God was setled in the middes among them, that all men should haue accesse vnto it, and that no man should colour his absence with any pretences. Hence it is that the Prophet, declaring, that GOD had chosen Sion and loued to dwell in it, saying, This is my rest for euer, [...]al. 132.13, [...], 7. heere will I dwell, for I haue delight therein, doth adde, We will enter into his Tabernacles, and worship before his footstoole. A notable encouragement to moue vs to resort & repaire oftentimes to the place of Gods worship, seeing he maketh it his habitation and resting place, and the house where he will dwell, and where we shall find him in time of need. A strong perswasion to worke a desire and delight in vs to goe to the Lords courts, [...]al. 68.15, 16 [...]mpared [...]th 10. that we may behold the maiesty of the king of glory. To this purpose speaketh Dauid in another Psalme. The mountaine of God is like the mountaine of Bashan, it is an high mountaine as mount Bashan: Why leape ye, ye hie mountaines? as for this mountaine, God delighteth to dwell in it, yea the Lord will dwell in it for euer. Where he teacheth, that Gods Church, in regard of mercifull promises, heauenly graces, and noble victories, doth excel without comparison all worldly things, and all earthly places. All assemblies though neuer so glorious and glitering outwardly, must giue place to it, and are as nothing being matched with it: inasmuch as the excellency, beauty, and continuance of the Church goeth beyond all other congregations of men. Hereupon hee inferreth, Thy Congregation dwelled therein: for thou, O God, hast of thy goodnesse prepared for the poore. If then we would dwell with God, let vs repaire to his house: if we would see him, we shall see him there: if we would heare him, we shall heare him there: if we would know him, we shall know him there: for his face is to be seene there, his voyce is to be heard there, his presēce is to be found there. O let vs prefer one day in his courts before a thousand elsewhere. Let vs rather desire to be dore-keepers in his house, then dwellers in ye pallaces of the wicked. If they were called and accounted blessed that stood in the presence of Salomon: how much more blessed and happy are they that stand in the presence of God, and worship toward his holy Temple. Let the same mind and affection therefore bee in vs which was in Dauid, to say with him with a feeling heart, One thing haue I desired of the Lord, Psal. 27.4. that I will require, euen that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to visite his Temple. Where shal we find in our dayes this longing, and holy desire to speake with God in his word and worship? where are the ancient wishes of the Saints,Psal. 42.1. and 84.2. thinking it long before they came and appeared in the presence of God? where is now the panting of the soule, and fainting of the heart, and the reioycing of the flesh in the liuing God, like vnto the earth that gapeth for the showers of raine to refresh it? We are an vnthankfull people, whom plenty and aboundance haue glutted, and made to loathe the heauenly Manna giuen to vs.
Thirdly, let vs not stand in feare of any enemies, as if they could beare and beate downe the Church before them, and raze the foundations of it to the ground; neither let vs as gracelesse children forsake our mother, for feare of troubles that may come vpō her. True it is, the Church of God hath many enemies that threaten the ruine thereof, and imploy all their wiles and fetches to worke the subuersion of it, as if an huge and heauy milstone were cast at it, or as if a mighty tempest were fallen vpon it, or as if a sudden flood of waters did ouerflow and ouerwhelme it. Neuerthelesse the Church is set in a safe place, they shal not be able to hurt it: it hath a safe keeper that neither slumbreth nor sleepeth; they shall not be able to destroy it: the gates of hell, and the power of the deuill are set against it, but they shall neuer haue victory ouer it. They may well assault this City of our God, cast their trenches against it, build Forts and Barricadoes against it, yet they shall neuer winne it, but their losses shall be greater then their gaines. Let vs comfort our selues in this, that it is vnpossible the Church should fall, being borne vp and vpholden by so strong a pillar. For as when we become the enemies of God, & despise his maiesty, he is able quickly to consume & confound vs: so whē we be in his safe keeping, he wil maintaine & defend vs in such sort, as the Lyons & aspes, the dragons & wild beasts (wherof we are most afraid) shal not be able to destroy or annoy vs. Therefore the Lord speaketh, Deut. 7.Deut. 7, 21, 22 Thou shalt not feare them: for the Lord thy God is among you, a God mighty and dreadfull, he will root out all these enemies before thee by little and little. First hee [Page 82] [...] [Page 83] [...] [Page 84] willeth them not to be afraide of their enemies, and afterward he addeth the reason, because God is among them. We are all of vs as in the Tabernacle and tuition of God; let vs put on the shield of faith, to repulse all feare: he will not leaue vs, nor forsake vs, so that we may boldly say, The Lord my deliuerer, I will not feare what man can doe vnto me. Let vs hold our selues to his promises, and assure our selues of his succour.
Vse. 3 Lastly, this situation of the Tabernacle serueth to conclude the full and finall happines of the faithfull, which is begun in this life, but shalbe consummated in the end of the world. Then will God dwell with vs, and we shall dwell with him: then we shall bee admitted into his presence, and neuer be cast out: then no euill shall touch vs, or come neere vs, and no good thing shall be wanting vnto vs, that we can desire. Heereunto the Apostle alludeth, Reuel. 21.Reuel. 21.3. I heard a great voice out of heauen, saying, Behold, the Tabernacle of God is with men, and he will dwell with them▪ and they shall be his people, and God himselfe will be their God, &c. Consider heere the blessednesse of that people that shall euer enioy the immediate presence of such a God as is the fountaine of all happinesse. True it is, God doth dwell among his people in this life, and he is not farre from euery one of them, inasmuch as they haue their spirituall life and birth from him: howbeit, it doth not appeare to others, nor sometimes to our selues what we shall be.
The Tabernacle of God seemeth now to be remoued out of our sight, and to be set in a darke corner, where it lyeth hidden. We are heere subiect to many temptations of sinne, to many sicknesses and sorrowes, to many paines and aches, to many losses & troubles, which often cause vs to sigh and lament: we haue not hearts of yron and steele, nor bodies of stone or oake, that cannot be touched with any feeling. We must all passe through these afflictions and tribulations, as the children of Israel passed through the red sea. But when the Lord (who is an infinite and endlesse treasury of all good things) shall bring vs into his heauenly Tabernacle in the new Ierusalem, we shall stand in need of no good thing, wee shall stand in feare of no euill thing, in both which consisteth true felicity. The olde Ierusalem, though it were called the holy City, and place of Gods worship, had many vncleane persons dwelling in it: the Tabernacle of the Testimony, though it figured the coniunction of God with his Saints, had many prophane persons resorting to it: but in the heauenly Ierusalem, and the heauenly Tabernacle (which is the Kingdome of glory) there shall be no vncleane thing, there shall rest no vile person, all shall be holy and pure indeed. In them shall be no confusion, no disorder, no broiles, no tumults, no turmoiles, no tempests, no sinne, no sinfull thing, no effect of sinne. The Apostle saith, We looke for a new heauen & a new earth, according to his promise, 2 Pet. 3, 13 wherein dwelleth righteousnesse. Then we shall weepe and lament no more, there shall be no more death, nor sorrow, nor pain, nor crying: ye teares which we shed shalbe wiped away: the sinnes which prouoke God, shall be blotted out: the kingdome of the diuell shall be throwne downe, and the kingdome of Christ set vp: death and hell shall be cast into the lake of fire, and whosoeuer is not written in the Booke of life: long white robes shall bee put vpon vs, we shall hunger and thirst no more, neither shall the Sunne shine vpon vs, neither any heat come neere vs,Reuel. 7.17. For the Lambe which is in the middes of the throne shall gouerne them, and shall leade them vnto the liuely fountaines of waters, &c. This is the dignity vnto which we are aduanced by Christ our Sauiour: we shall dwell with God, the great king of glory. Now wee are tossed with many stormes and tempests. Sometimes we are persecuted and banished from our countrey: sometimes we are imprisoned, and destitute of things necessary; poore, hungry, thirsty, naked, weary, cold, faint, and feeble, yea subiect to a thousand mischiefes, and dangers, miseries and encombrances. In the middes of this boysterous sea of confusions, this is our comfort, that God will rid vs, and release vs out of them all, and bring vs into the quiet hauen of rest and happinesse. Why then should we be cast downe in our tentations, or why should we thinke that God hath forsaken vs? Wee shal shortly be with the Lord, and the Lamb which taketh away the sinnes of the world, he will feed vs with all heauenly▪ and spirituall dainties. Here we assembled together in tabernacles and Temples, and Churches for the performance of diuine duties, where God vouchsafed to be present according to his promise,Matth. 18.2 Where two or three are gathered together in my Name, there I am in the middes of them. There were the Sacrifices and Sacraments, there was the Law and the Gospell taught. These were worthy and notable signes of Gods presence. But the heauenly Ierusalem, the mother of vs all, hath neither tabernacle, nor Temple, nor materiall building, nor place of instruction, nor sacrifices, nor Sacraments, nor signe of the presence of God. For Iohn describing the state of glory after this life, saith, I saw no Temple therein, for the Lord God Almighty, Re. 21 22, 23▪ 24, 25, 26, 2 [...] ▪ and the Lambe are the Temple of it: and this City hath no need of the Sunne, neither of the Moone to shine in it, for the glory of God did light it, and the Lambe is the light of it. Happy are they that enter into this city, where God is the Temple, where God is the Sun, where God is the Moone, where God is all ye light thereof, and all the glory and defence therof. It is a glorious thing in this life, to be Kings and Princes, and to sit vpon the throne of maiesty: but when they shall inherite the kingdome of heauen, they shall lay downe all earthly pompe and magnificence, [Page 85] receiuing so great glory in that glorious city, that the glory which they had as kings and Princes shall vanish away, as the light of a candle at the shining of the Sunne. The glory of the least of Gods Saints is so excellent, that Salomon in all his glory, was neuer arayed nor aduanced like one of these.
The end of all this is, to teach vs that we ought to be euen rauished with an earnest and longing desire to dwel in this heauenly tabernacle, and to labor to haue our hearts purged from an euill conscience, knowing that no vncleane thing shall enter into it, [...]uel. 21.27. neither whatsoeuer worketh abominations and lies. Euery one will seeme desirous to dwell in the Lords Tabernacle, and to come to heauen: but they are loath to leaue their sinnes.
But let vs not deceiue our selues, neither let vs sooth and flatter our selues in our euils; if we follow our vngodly wayes with greedinesse, and will not forsake our wickednesse, we shall haue the doore of Gods kingdome shut against vs.
18 The standard of the Campe of Ephraim, shall be toward the West, according to their armies: and the Captaine ouer the sonnes of Ephraim, shall be Elishama, the sonne of Ammihud:
19 And the hoste and the number of them, were forty thousand, and fiue hundreth.
20 And by him shall be the tribe of Manasseh, and the Captaine ouer the sonnes of Manasseh, shall be Gamliel the sonne of Pedahzur:
21 And his hoste and the number of them, were two and thirty thousand and two hundreth.
22 And the tribe of Beniamin, and the Captaine ouer the sonnes of Beniamin, shall be Abidan the sonne of Gideoni:
23 And his hoste and the number of them, were fiue and thirty thousand and foure hundreth.
24 All the number of the Campe of Ephraim, were an hundred and eight thousand, and one hundreth, according to their Armies, and they shall goe in the third place.
We haue heard before how the Tabernacle of the Congregation was placed in the midst of the hoste, and compassed about, both in front and flanke, standing strong in battelled in their aray, ready to receiue a shocke, if any enemies should offer to enter vpon them. In these words is laid before vs the third company of this mighty Army, the principall whereof was Ephraim, and his Partizans are Manasseh and Beniamin, appointed to march vnder his Ensigne, and to be after a sort ranged vnder his colours. It is not vnknowne to any that are meanely conuersant in the holy Scriptures, that Ioseph and Beniamin were the onely children of Rahel, the true and beloued wife of Iacob, and that both Manasseh and Ephraim, were the children of Ioseph, and that the elder was Manasseh, the yonger Ephraim, who notwithstanding hath the first place of honour and preheminence assigned vnto him, and Manasseh the first borne is compelled to be his vnderling. What could Ephraim claime aboue his brother, or what had Manasseh done to be put behinde? It pleaseth God oftentimes to make the first last, and the last first: to thrust downe the elder into the place of the yonger, and to aduance the yonger into the seate of the elder.
This appeareth in many places of the Booke of Genesis, and is so ordinary and common, as it need not to be set downe. To insist onely vpon the present example, we reade that when Ioseph brought his two children before his sicke father,Gene. 48.14.18.20. Iacob stretched out his right hand, and laide it on Ephraims head, and his left hand vpon Manassehs head, directing his hands of purpose, neither could be drawne to remooue them, but blessed them that day, and said, In thee Israel shal blesse and say, God make thee as Ephraim and as Manasseh; and he set Ephraim before Manasseh.
Thus Gods iudgement is oftentimes contrary to mans, and he preferreth that which man despiseth. A notable example whereof we haue in Samuel, when hee was sent to anoynt Dauid King, and had the eldest sonne of Ishai before him, he said,1 Sam. 16.6. Surely the Lords anoynted is before him: but the Lord said vnto Samuel, Looke not on his countenance, nor on the height of his stature, because I haue refused him: for God seeth not as man seeth, for man looketh on the outward appearance, but the Lord beholdeth the heart. Samuel was an holy Prophet of God, yet he faileth in binding Gods grace to the ordinary course of nature. Doctrine 5 We learne from hence,God bestoweth his gifts and graces freely to whom hee pleaseth. that God bestoweth his gifts freely, both when he will, and where he will, and to whom he will. He giueth as a bountifull and gracious father, the graces of election, adoption, iustification, sanctification, and all other his benefites of his free loue and fauour. He lifteth vp whom he will, he passeth by, he forsaketh, he putteth and pulleth downe whom he pleaseth. Some gifts are temporall, and some eternall: some earthly, and other heauenly: and of both sorts it may be truely said, Who separateth thee? 1 Cor. 4.7. and what hast thou that thou hast not receiued? if thou hast receiued it, why reioycest thou, as though thou hadst not receiued it? This is set downe in the song of Hannah, The Lord maketh poore,1 Sam. 2.7.8. and maketh rich: he bringeth low and exalteth: he raiseth vp the poore out of the dust, & lifteth vp ye begger from the dunghil, to set them among Princes, and to make them inherit the seat of glory. This appeareth most plainly and euidently in the gifts of God,Our whole saluation is of Gods free grace. belonging to a better life, and accompanying saluation. The free grace of god in Christ, is ye fountaine from whence saluatiō floweth, yea it is ye beginning continuance, & ending of our saluation. The truth hereof may be made plain by ye particular [Page 86] rehearsall of the seuerall parts thereof, if we consider our election, redemption, calling, faith, iustification, regeneration, loue, good workes, remission of sinnes, and perseuerance in good things vnto the end. No man can be saued, and obtaine eternall life, except he be predestinated and elected thereunto, before the foundation of the world: for the kingdome of heauen is not giuen but to those to whom it is prepared of the Father, Matth. 20.23. and 25.34. But election is not of works, but of grace, and therefore is called the election of grace. Rom. 11.5. This appeareth, Ephe. 1.Ephe. 1, 5.6 He hath predestinated vs to bee adopted through Iesus Christ in himselfe, according to the good pleasure of his will, &c. No man could be saued, except Christ had come, and had satisfied the iustice of God for the sinnes of the world by his precious blood; for there is no other name vnder heauen, wherby we must be saued, Act. 4.12. but all his benefites proceed from grace and the euerlasting loue of God toward vs, as Ioh. 3.Ioh. 3.16. God so loued the word, that hee hath giuen his onely begotten Sonne, that whosoeuer beleeueth in him should not perish, but haue euerlasting life. No man can be saued, except he be effectually called to Christ and his Gospel, outwardly by the word, and inwardly by the Spirit: but whence proceedeth this grace, but from grace? as the Apostle testifieth, 2 Tim. 1.2 Tim. 1.9. Gal. 1.6. He hath saued vs, and called vs with an holy calling, not according to our workes, but according to his owne purpose and grace, which was giuen to vs through Christ Iesus, before the world was. No man can be saued, except he hath faith in Christ; for the iust shall liue by faith, Hab. 2.4. and without faith it is vnpossible to please God, Heb. 11. But from whence haue we faith? By grace, as the Apostle witnesseth, Ephe. 2.Ephe. 2.8- By grace ye are saued through faith, & that not of your selues. None can be saued, except he be iustified, as Psa. 34.15, 16. The eies of the Lord are vpon the righteous, and his eares are open to their cry; but the face of the Lord, that is, his anger and indignation, is against them that do euill, to cut off their remembrance from the earth. But our iustification commeth from grace, as Rom. 3.Rom. 3.24. We are iustified freely by his grace, through the redemption that is in Christ Iesus. No man can be saued, except being iustified by faith, he be also sanctified and renewed by the spirit of regeneration; for except a man be borne againe, of water and the holy Ghost, he cannot enter into the kingdome of heauen, Ioh. 3. But whence haue we this, but from the grace of God? as the Apostle expresseth, Tit. 3.Tit. 3.6. The bountifulnesse and loue of God our Sauiour toward man appeared, and according to his mercy he saued vs, by the washing of the new birth, and the renewing of the holy Ghost, which he shed on vs aboundantly through Iesus Christ our Sauiour. No man can be saued without good workes, and a carefull and constant endeuour to walke in them; for we are his workemanship created in Christ Iesus, vnto good works which God hath ordained that we should walke in them, Ephe. 2.10. But how are wee inabled to performe them, but by the grace and free gift of God? as Ezek. 36.Eze. 36.26, [...] A new heart will I giue you, and a new spirit will I put within you, and I will take away the stony heart out of your body, and I will giue you an heart of flesh: and I wil put my Spirit within you, and cause you to walke in my statutes, and ye shall keepe my iudgements, and doe them.
The like may bee saide of remission of sinnes. No man can be saued without continuall forgiuenesse of sinnes, for into many sinnes and offences we fall daily, Iam, 3.2. But this is giuen vs through his grace onely, as the Prophet teacheth, Esay 43.Esai. 43.25. I, euen I am hee that putteth away thine iniquities for mine owne sake, that is, for no deserts of thine, but thorough grace and fauour, and will not remember thy sinnes. and Ephe. 1.7. We haue redemption through his blood, euen the forgiuenesse of sinnes, according to his rich grace. Lastly, no man is saued, except he perseuere and continue in faith, in loue, in Christ, in repentance; in Christ, and in all good works, as Matth. 24. he that endureth vnto the end, he shall be saued, and Reuel. 2.10. Be thou faithfull vnto the death, and I will giue thee the crowne of life: but from what root and fountaine proceedeth this gift? and from whence hath it his beginning? The Apostles and Prophets tel vs most plainely and directly, as Iere. 32.39.40.Ier. 32.40. [...]. I will giue them one heart and one way, that they may feare me for euer, I wil put my feare in their hearts, that they shall not depart from me.Phi. 1.6.29. and 2.13. God that hath begunne his good worke in his Saints, will performe it vntill the day of Iesus Christ. Now as we haue said of all the rest, so we may say of eternall life,Rom. 6.23. that it is the free gift of God, and therefore all his giftes, and our saluation, come not from our our merits, but from his mercies; not from our deseruings, in whole, or in part, but from his free fauour in Christ Iesus.
Let vs come to the reasons, and consider Reason 1 aright the causes hereof. First of all, God wil haue the praise and glory of his owne works, and will not giue and grant ouer the same to another. But if the graces of his Spirit were well deserued of vs, and not freely bestowed vpon vs, wee had matter of reioycing in our owne selues, and of boasting against God. The Apostle hauing shewed that the righteousnesse of God is made manifest without the Law, saith, Where is then the reioycing? Rom. 3.27. and 4.2. It is excluded. And touching Abraham th [...] father of the faithfull he sayeth, If Abraham were iustified by workes, he hath wherein to reioyce, but not with God.
Likewise writing to the Ephesians, chap. 2. By grace ye are saued through faith, Ephe. 2.8.9. and that not of your selues, it is the gift of GOD, not of [Page 87] workes, lest any man should boast himselfe. So then he giueth all his gifts freely, that he may haue the whole praise of his mercy. But so much as we take to our selues, so much hee loseth of his glory.
Reason 2 Secondly, he knoweth we haue nothing of our owne, we craue our daily bread and drinke at his hands. We are beggers and destitute of all good things, and neuer are able to supply our owne wants. Our owne penury is such, that we haue nothing to boast off, but our misery, pouerty, blindnesse, nakednes, and wretchednesse. We were (saith the Apostle) dead in trespasses and sinnes, [...]he. 2.1, 2. wherein in times past we walked, according to the course of this world, and after the Prince that ruleth in the ayre, euen the spirit that now worketh in the children of disobedience. We are vnable to thinke or to doe any thing: it is God must worke in vs the will and the deed: it is he must draw vs before we can runne after him, or come vnto him: and without him we can do nothing, no not so much as think one good thought, or speake one good word, or practise one good worke.
Reason 3 Thirdly, he is a debter to no man, neither can any of right challenge any thing at his hands. He loued vs first, and not we him: he made vs, and not we our selues: he gaue to vs, and not we to him: we receiue of him, not he of vs. [...]m. 11.34, [...] 36. The Apostle saith, Who hath knowne the mind of the Lord? or who was his counsellour? or who hath giuen vnto him first, and he shall be recompensed? for of him, and through him, and for him are all things: to him be glory for euer, Amen. Whereby we see he freely bestoweth all things, he oweth nothing of duty he offereth iniury to no man, whether he grant, or withhold; whether he giue little or much, liberally, or sparingly: to many, or to few. Seing then, we are to acknowledge his glory▪ and our owne pouerty, and seeing he oweth nothing to any man, neither is runne behind hand in arrerages, as being thereby bound to helpe him: it followeth that God offereth his gifts and graces freely and frankely vnto vs.
Vse. 1 What is now to be learned from hence? and what may be gathered for our instruction? First, it serueth to reprooue the Church of Rome, that maintaine the ragges and reliques of the old Pelagians, and refuse to haue the grace of God freely bestowed vpon them, lest they should be too much beholden vnto him, and therefore they build the castle of mans saluation vpon themselues, and lay the ground-worke of it vpon their own strength, and refuse to set it vpon the pillar of Gods grace. This appeareth in three respects, in their doctrine of foreseene works, in their doctrine of merits, and in their doctrine of mans free will to good. Thus they build the tower of Babel, that is, of confusion, and establish false causes, touching the order of mans saluation, and erre greeuously in the beginning, continuance, and perfection thereof. Now, that we doe them no wrong at all, in charging them thus farre, let vs make it manifest in euer particular.Touching foreseene workes. The first stone of this tower they lay in such workes, as (they say) serue to prepare men to iustification, & so they make the foreseene faith of the elect, to be the cause of the election to grace and glory, & that God hath chosen those to eternall life, whom he foresaw would beleeue and perseuere therein vnto the end. This hangeth the whole frame of saluation vpon the pinne of mans faith, as the mouing or procuring cause, and not vpon the purpose and pleasure of him that calleth vs: whereas mans saluation abideth sure and firme, stable, and certaine, through him onely that hath loued vs, and called vs to his excellent knowledge; and therefore faith foreseene, is not the cause of it. The Apostle reasoning of the cause of our election, neuer affirmeth it to be of him that beleeueth,Rom. 9.11. and 11.5. but of him that calleth: for then it might be said to be of our selues, Ephe. 2. which cannot be. Againe, if we obserue the golden chaine, wherein the causes of our saluation are linked together, we may strongly conclude this point. For our faith is in time after the grace of God, and therefore cannot be the cause of grace, and consequently of election. It is against all rules of right reason, that that which commeth after, should be any cause of that which goeth before. But faith is one of the effects of election, in as much as God hath chosen vs, not because he knew we would beleeue hereafter, but to the end we should beleeue, that is, that he might bestow vpon vs faith, and so saue vs in his owne Sonne, Ephe. 1.4.Ephe. 1.4. Tit. 1.1.Tit. 1.1. Act. 13.48.Act. 13.48. We are elected, that we should bee holy; and faith is said to be proper to the elect, and so many beleeued, as were ordained to euerlasting life.
Thirdly, we are elect, as taken out of the common masse of corruption, as the sonnes of wrath, borne dead in sinnes, while we were yet enemies vnto him. Now, such as God iustifieth, such he also chuseth, and decreeth to iustifie, as Rom. 4.5. and 5.8.Rō. 4.5. & 5, 8 Vnto him that worketh not, but beleeueth on him that iustifieth the vngodly, his faith is counted for righteousnesse: and God commendeth his loue toward vs, in that, while we were yet sinners, Christ dyed for vs. But in the sonnes of wrath, and in such as are borne dead in sinnes, no faith at all could bee foreseene: so that the foreseeing of faith could not bee the cause of election. For if that which doeth come after, cannot bee the cause of that which goeth before, as we haue shewed already: much lesse can that which is not at all, be the cause of that which is.
Fourthly, faith is the gift of GOD. It is giuen of God to vs, and the worke of GOD in vs, Ioh. 6.29.44.Ioh. 6.29. This is the worke of GOD, that yee beleeue on him whom hee hath sent. So the Apostle saith,Phil. 1.29. Vnto you it is giuen on the behalfe of Christ, not onely to beleeue on [Page 88] him, but also for to suffer for his sake, Phil. 1.29. It is he that bestoweth it, and encreaseth it. Before this gift, there is nothing in vs but infidelity and vnbeleefe. As it is not in mans power to repent when he will, but when God will, Lament. 5.21. Ierem. 31. Psal. 51. Act. 11.18. 2 Tim. 2.25, 26. so it is not in mans power to beleeue when he will, Ioh. 12.39, 40. albeit he haue the meanes, though he heare the word, and partake the Sacraments; wherefore this cannot be the cause of Gods election, as if he were mooued to elect vs by that as by a cause, which he bestoweth vpon vs, after wee are elected: for then the same thing should be the cause of it selfe, and before it selfe, which is against naturall sense, right reason, and true religion.
Lastly, if faith foreseene were the cause of election, then infidelity foreseene should also be the cause of reprobation: but this is false because then all mankind should be reprobated and reiected, forasmuch as the whole masse of mankind is corrupt, and God could foresee nothing in it, but incredulity and vnbeleefe. Thus we see, that our election dependeth not vpon our owne workes, or our owne faith, or any thing in our selues, but on the mercy & loue of God; there was no cause in vs to moue him. For if any thing had bin in vs, we might be said to haue the first stroke in our saluation, & to lay the first stone in that building, and God should come after vs, or behind vs. True it is, he hath determined to elect vs, and to saue vs of his good pleasure, but he will bring it to passe by meanes, to wit, by the merits of Christ, by calling of vs, by giuing of vs faith, by iustifying of vs, by sanctifying of vs, and by working in vs such like effect.
Against mans merits and deserts.Secondly, this doctrine ouerthroweth all merits and deserts of man, which abolish the free grace of God. Gods mercy is our merit; our workes are not, neither can bee our merit. If our election be by grace, then it is no more of workes, otherwise grace is no more grace: But if it be of workes, then is it no more grace, otherwise work were no more worke, as the Apostle concludeth, Rom. 11.6. We are iustified through faith in Christ: in him standeth our saluation, and by his merits we are made righteous. Christ Iesus is the corner stone of the building, Ephes. 2. he is the foundation of the building forasmuch as other foundation none can lay, 1 Cor. 3. he is also the highest stone of the building, notwithstanding the mountains, Zach. 4-6. that is; the strongest opposition of enemies. But let vs see what merit is, What merit is. that our vnderstanding may be the better, and our iudgement the sounder touching this matter. Merit is a worke vndue, to which we are not bound, making the reward and recompence that was not due to be due. When a debter satisfieth his creditour, he paieth that which he oweth him, he giueth no more then is due vnto him by Law and equity, by reason and conscience: neither doth he deserue any thankes, but through the fault of men, as the heathen knew well enough,Terent. in Phorm. Act. sc. 1. who confesse that such was the corruption of the times, that when a man brought to another, euen his owne, he was to be thanked. Christ our Sauiour, a better master, teacheth vs this more fully, Luk. 17.8.Luc. 17.8, 9.10. When a man hath a seruant, who girdeth himselfe, and serueth him till he haue eaten and drunken, Doth he then thanke him because he hath done the things that were commanded him? I trow, nay; so likewise ye when ye haue done all those things that are commanded you, say, Wee are vnprofitable seruants, we haue done that which was our duty to doe. Wherefore, we make a weake plea to plead our owne merits, who haue nothing but by the merits of Christ. But it will be obiected, Obiection. that we find in Scripture no mention at all of the merits of Christ. I answere, Answere. It is true concerning the word it selfe. Neuerthelesse, if they will conclude any thing against the merits of Christ, because the bare name in so many letters and syllables, is not extant in the word of God, they may as well gainsay the Trinity, refuse the Sacraments, deny the Catholike Church, and hold the Sonne not to be consubstantiall with the Father; Forasmuch as none of these are expressed there. But if they meane, and vnderstand the thing it selfe, then we haue the merits of Christ plentifully preached vnto vs in the holy Scripture, to whom the whole worke of our saluation is ascribed. The Apostle teacheth,Ephe. 1, 14 that our redemption is a possession purchased by him, that is, purchased by the merit of his death. And in the former Epistle to the Thessalonians,1 Thes, 5.6. he saith, God hath not appointed vs to wrath, but to obtaine saluation by our Lord Iesus Christ, that is, procured vnto vs by his merits. So in the twentieth chapter of the Actes, Paul, in his exhortation to the Elders of Ephesus, willeth them carefully to feed the flocke of God, Act. 10.28. which hee hath purchased with his owne blood: where he maketh the blood of Christ meritorious. And elsewhere he saith, we are iustified by his blood, and reconciled to God by his Sonne, and so shall be saued by his life, Rom. 5.9, 10.Rom. 5.9, 1 [...] If then we challenge any thing to our selues, we take so much from Christs worthinesse. He was not bound in any bond vnto vs, who, being in the forme of God, thought it no robbery to bee equall to God. Wherefore, our workes can challenge nothing at Gods hands, for as much as whatsoeuer wee can doe, is as due debt vnto him. Thus the Apostle speaketh, Rom. 8.Rom. 8.1- Brethren, we are debters, not to the flesh, to liue after the flesh; whereby he vnderstandeth the contrary, as a member opposed; but we are debters to the Spirit, to liue after the Spirit.
So then our spirituall life, is called a debt, which is true in many respects. First,How all the we can doe, [...] due vnto God. in regard of our creation: Secondly, in regard of our redemption: Thirdly, in regard of our glorification. Our spirituall life is due to God [Page 89] in regard of our creation, because it is God that hath made vs, and not we our selues: we are the worke of his hands, who hath created vs according to his image, and therby bound vs; as by a strong band to know him, and worship him. Hence it appeareth, that Adam himselfe in his estate of innocency, could haue claimed nothing of God by merit, because whatsoeuer he was, he was it by him; & whatsoeuer he had, he had receiued it through his gift, so that he should haue paide him with his owne, which deserueth no thankes, as we heard before. True it is, man fell away, defaced and deformed this image, and made himselfe liable to eternall destruction: howbeit, he could not thus shake off the yoke of his necke, nor the fetters from his feet, nor acquit himselfe of the debt and obligation, when of a debter to God, he made himselfe a bondslaue to the deuill. A debter riotously wasting his goods, and carelesly consuming the stocke and substance that he hath, and thereby making himselfe a bankrout, is not discharged of his debt, but standeth bound to pay it as before. God will not loose his right, nor let go his hold, and therefore, albeit we are started backe from him, he remaineth the same; & as he made vs, so we remaine obliged vnto him. Hence we see, what is the reason, why God commandeth duties of vs in his Law, that neither wee, nor our fathers are able to performe.
[...]ow God re [...]ireth im [...]ssibilities [...] our hands.If a father should require that of his son, or a master exact of his seruant that which were vnpossible to doe, as to trauell an hundred thousand mile in one day, or to flye vp to heauen, might he not be thought to be a tyrant? But the case standeth not betweene God and vs, as betweene a father and his children, or betweene a master and his seruants. For he chargeth no more vpon vs, then hee had inabled vs to doe, and had giuen vs strength to performe, so that if there be any impossibility to do it, the fault resteth in our selues, and not in God. It is no cruelty in him to require so much of vs as he doth, but iniquity in vs that doth disable vs. He abideth the same that he was, but we abide not the same that we were: so that there is no change in him, but the change is in vs: so that where he had graciously bestowed much, he may iustly require the more. Againe, our spirituall life is a debt, and our workes due to him in regard of our redemption, iustification, and sanctification; in consideration of all, the which we owe our selues wholly vnto God, and he in iustice may require all the seruice that wee can possibly performe vnto him. A seruant bought with money and redeemed out of bondage, is a debter to his master, and is wholly at his commandement, because he oweth to him his life, his liberty, and all that he hath. How much more then must we consider our selues to be wholly the Lords, to serue him in holinesse and righteousnesse all the dayes of our liues, being redeemed from the bondage of sinne and slauery of Sathan, not with siluer and golde, but with the precious blood of Christ, as a Lambe vnspotted and vndefiled, 1 Pet. 1.1 Pet. 1.19. Neither were we once onely made free men, but moreouer are laden with many benefites by this our Sauiour and redeemer, being regenerated with his Spirit, to walke before him in newnesse of life. So that our vnthankefulnesse is exceeding great, if forgetting the greatnesse of our deliuerance; we returne to our vomit againe, as dogges,2. Pet. 2.22. and lye wallowing in the mire as filthy swine.
Lastly, in regard of the benefits to come, which by the Spirit of Christ, we doe certainly expect and looke for, to wit, our resurrection of the body, and glorification in the heauens.
These being exceeding blessings, do make vs infinite debters vnto God. Hence we learne to detest the heresie of Popish hypocrites, that dare boast of the merits of the Saints, and of workes of supererogation, an euident argument of intollerable proude spirits. For debt and merit are quite contrary; they are so opposite the one to the other, that the first being established, it ouerthroweth the second, as Rom. 4.4, 5.Rom. 4.4, 5. To him that worketh, is the reward not reckoned of grace, but of debt: but to him that worketh not, but beleeueth on him that iustifieth the vngodly, his faith is counted for righteousnesse.
If then our whole life be a debt of the Spirit, it must of necessity be false, that there is any meriting of life and saluation by any workes, either of congruity, or condignity, or supererogation. For whatsoeuer it pleaseth them to prate of merits, either publikely, or priuately to their disciples, dare any of them when they are ready to goe the way of all flesh, and must be presented before the eternall iudge, dare any of them, I say, desire of God to giue them according to their merits? dare any in the pride of his heart so exalt and lift vp himselfe, as to pray, Lord, I am worthy of thy mercy, I haue deserued thy kingdome, pay me that thou owest vnto me, I desire nothing at thy hands gratis, or freely, my works are truely and properly meritorious, I haue a right to heauen, and deserue it worthily? I expect not eternall life as an almes, but as a price due vnto my labours, I am content thou enter into iudgment with me, for I haue righteousnesse in mine owne person, and therefore I craue not to be accepted in thy beloued, Ephes. 1.6. 1 Pet. 2.5. but in my selfe. Lord, thou hast made me able to merit heauen for my selfe, and the [...]efore repay me according to my worth.
I thinke none of them are come to this presumption, to pleade for themselues with God, & therfore whatsoeuer they write, whatsoeuer they speake, whatsoeuer they resolue and determine in their schooles and pulpits, they deny it, & renounce it wholy at the point of death, & with their own mouthes condēne [Page 90] their owne folly. In their life they talke of merits, but at their death they are glad to call for mercy: & so by their owne practise proue and confirme the trueth of the doctrine of the Protestants, howsoeuer against the light of their own consciences they oppose themselues flatly as enemies vnto it. The debt of the creature, euen of the man regenerate, is greater then he is able to pay the thousandth part; nay the more he payeth, the more he oweth; and is bound to pay, forasmuch as the benefits of God do daily grow and encrease toward him, and abound in a wonderful measure, that they augment the debt, & strengthen ye obligation. Neither can they escape and auoid the force of this, Obiection. by a friuolous and false distinction, that our works are not indeed meritorious in the rigour of Iustice, or absolutely considered in themselues, but that they are so by the ordinance and acceptation of God. Answere. For albeit God accept of our workes, and reward them euen to a cup of cold water, Mat. 10. yet he accepteth them not as merits, but as the due obedience of his sonnes, which he recompenseth freely and fully, because he that cannot lie or deceiue, hath promised the reward. Neither is it the ordinance of God, that we should merit by our obedience, but that we should performe the worship and honour that is due vnto him, Tit. 3.4. Act. 15. Let them therefore shew vs, where God hath made any such promise vnto vs to accept our workes as merits, and we will beleeue them. The Lord gaue the Israelites the land of Canaan, not for their workes,Deut. 7.8. and 9.5. but for his owne loue, and mercy. If they could not merit the earthly Canaan, how should any deserue the heauenly? Wee are taught to pray to GOD to giue vs our daily bread. If wee cannot merit the foode of this life, no not one morsell of bread, but must craue it of him as poore beggers doe an almes, at the dores of men: much lesse can we merit euerlasting life, which is the gift of God, Rom. 6.23.Rom. 6.23. For what is a bit of bread in comparison of the kingdome of heauen? or what is the food of the body, in respect of the food of the soule? Lastly, this doctrine destroyeth another bulwarke of the Church of Rome,Against mans free will. whereby they set vp mans nature, and that is free will, teaching that there is a cooperation of mans free will, with Gods free grace in the first act of our conuersion. A doctrine full of pride and folly, as well as the former, for as much as this is to part stakes betweene God and our selues, and to diuide our conuersion betweene him and vs, and consequently to ascribe as much to man as to God. Christ saith, that without him we can do nothing,Phil. 2.13. we cannot come vnto him, except the Father draw vs, Ioh. 6. It is God that doth worke in vs the will and the deed, saith the Apostle. We are all by nature corrupt, there is no part sound in vs, or without vs. We are not onely as crazy or sicke, but as dead men. God doth all, and we nothing in good things. Hee preuenteth vs with his grace, he prepareth vs by his word, he enclineth vs by his Spirit, and worketh both the beginning and the ending of our Saluation. Wherefore the Church of Rome is deceiued, that make vs to be as the man that fell among theeues who left him wounded and halfe dead. We ar [...] f [...]llen into the hands of a more cruell and ble [...]y tyrant, who left vs not halfe dead, but hath taken away life from vs, and brought vs vnder the dominion of death. We teach that we are able to doe no good; we haue stony hearts, and are strangers from the promises of God. They diuide our goodnesse betweene God and man, as when an horse is hardly able to draw a Coach, another commeth, who being coupled with him, doe worke and walke together: so as that which one could not doe alone, he is able be [...]g helped by another, who by their ioynt la [...]ours stirre it forward. True it is, to vse [...]eanes to obtaine faith and repentance, is in our owne power after a sort. A man may go from place to place, enter into the house of God, or not enter, heare the word or not heare, meditate vpon it, or not meditate; as it is said of Herode an vnregenerate man, Mar. 6.Mar. 6.20. that he heard Iohn gladly when he preached the word. This therefore is left vnto vs, and put as it were into our hands to make vs without excuse, and to teach vs to condemne our selues and not God. How many are there that are ready to lay the fault of their infidelity vpon God, because (they say) he giueth them not faith, so that it is not in their power to beleeue? But why doe they not that which is in their owne power? True it is, God is not bound to giue faith to any, or to turne his heart. The cause of infidelity is in himselfe. Neuerthelesse, God hath not left himselfe without witnesse, nor man without excuse. He carryeth a iudge in his owne bosome, that shall be able to conuince him.
For why do not men that which they are inabled to doe? why doe they not attend to his word, as to his ordinance? why doe they not make conscience of absenting themselues from the preaching of it? They may come if they will, but they will not. They excuse themselues as the guests in the Gospel: they haue eares to heare, but they regard not: they haue feet to carry them into the Church, but they are slow to this duty, and swift rather to any other: they haue eyes to reade the Scripture, yet they seldome or neuer reade it: they haue hearts to meditate on the word, but they thinke vpon nothing lesse. Therefore all these outward helpes shalbe sufficient witnesses against them
Now then, albeit we may performe such duties before remembred touching the meanes of our saluation, yet to assent to the word by faith, that thereby we may be conuerted, enlightned, called, and regenerated to eternall life, is in the hand of God onely, and cannot be performed of vs.
Vse. 2 Secondly, seeing Gods gifts are freely giuen by him, it is our duty to depend vppon him, and to aske them at his hands when we want them. We learne to whom to goe, and what way to enter that we may obtaine thē. Wee all stand in neede of his helpe for our soules and bodies. In the soule is ignorance, presumption, blindnesse, and hardnesse of heart: pray to him to remoue these euils, and as it were to plucke these noysome & loathsome weeds out of our gardens by the roots. If we thinke our selues able to do it, wee deceiue our selues. If we feele the burthen of our sinnes to presse vs, and to lye heauy and hard vpon our soules, we must goe to him that hath borne them in his body, and is able to take them away. Hee calleth such vnto him as are weary and heauy laden, with promise and purpose to ease them. [...]ath. 11, 29. If we want any thing for our body, he that is the Creator of the body will not suffer vs to pine away, he will not leaue vs and forsake vs. Let vs not trust to our owne labours, nor riches, nor abundance, as the rich man did in the Gospell, Luk, 12: considering that no mans life consisteth in the multitude of his riches. Hence it is, that our Sauiour willeth vs to aske, and wee shall receiue: to seeke, and we shall finde, Math. 7. If we suppose we may attaine vnto his blessings any other way then by prayer, we are altogether ignorant of the way that leadeth to his Treasury. For, Except the Lord keepe the City, the watchman waketh but in vain: & except he build the house, they labour in vaine that are the builders of it, Psal. 127, 1. [...]. 127, 1, 2. It is in vaine for vs to rise vp early, and to sitte vppe late, and to eate the bread of sorrowes, which worldly men take to be the onely meanes to thriue: it is the blessing of GOD vpon the hand of the diligent that maketh rich. Let vs therefore season and sanctifie the workes of our hands & the labours of our callings, that so we may haue comfort and finde rest in this troublesome sea. This will make our labours sweet and pleasant, when we get our liuing in the sweat of our browes. Besides, when wee finde any defect of grace in vs, or any weakenesse in spirituall things, as all the faithfull do more or lesse, let vs come to him that giueth freely and liberally, and reprocheth no man. He it is that will supply our wants, and encrease his gifts in vs. This coming vnto him for all needfull graces, hath many branches that belong vnto it, which Christ pointeth vnto, Math: 13: when he saith, The kingdome of heauen is like vnto a treasure hid in the field, [...]th. 13, 44. which when a man hath found, he hideth it, and for ioy thereof departeth, and selleth all that hee hath, and buieth that field. If wee will attaine vnto grace, we must depart with somewhat, we must sell all that we haue. That which is our owne is sinne; but we are loth to leaue it and depart from it. It cleaueth fast to the ribs, & sticketh fast in the bones, that it will hardly out of the flesh. We delight in it, we make make much of it, we are wholy addicted to it. It may seeme a strange speech, that wee are said to sell all that we haue, and buy that we haue not. For what haue we to sell vnto God? or what can we giue vnto him? or what are we able to buy at his hands? Our selling of all, is our parting or departing from our sinnes; our leauing of them, our renouncing of them, so that we are determined to keepe them no longer. As it is in bargaines and purchases betweene party and party, whosoeuer buyeth any thing, giueth and taketh; he parteth with somewhat, and receiueth somewhat by exchange: so must it be betweene Christ and vs in this spirituall bargaine and sale. We leaue that which is euill, wee receiue that which is good. There is no man that selleth one sinne for nought, hee hath his reward a thousand fold, because he selleth it to Christ, the best rewarder. All men are content heere to sell to him that will giue most. Christ is the best chapman, the best buyer, he giueth eternall saluation to vs. To draw vs from our sinnes, that do vs the greatest hurt, and bring infinite danger vpon soule and body, he offereth to recompence vs an hundred fold more for withdrawing our hearts from our sinnes, then the world can reward vs for the vsing of them. Art thou not stedfast in religion, but as a reede shaken with the winde, sometimes carried one way, and sometimes inclined another way? Sell this thy doubting and wauering vnto Christ, be no longer vnstable & vnsetled, and he will giue thee constancy to continue vnto the end,Psal. 68, 28. and will strengthen that which he hath wrought in thee. Art thou puffed vp with pride in apparell? Sell this corruption, and he will garnish thee with better garments; he will cloathe thee with his innocency and righteousnesse, that the filthinesse of thy nakednesse shall not appeare. Art thou poore and needy? Christ saith vnto thee, The Foxes haue holes, Math. 8, 20. and the birds of the aire haue nests, but the Sonne of man hath not where to lay his head; Wilt thou prouide for thy children & thy houshold? Dauid saith, I was young and now am olde, yet I haue not seene the righteous forsaken, nor his seed begging bread, Psal. 37, 25. Now in this selling of our sinnes, and parting from them, we must obserue these particulars.
First, that it must not be for a short time or for a season, but for euer. We must not sell our sinnes for a season onely, but renounce all right, title, interest, and propriety in them; we must depart from them with a full purpose and resolution neuer to take them vp againe, neuer to practise them any more. To sell any thing, is to alienate the property of it from our selues. Blessed are all such sellers. In this point therefore we must not be lenders, as they that chalenge the right of being owners, but quite and cleane put from our selues all title to our former sinnes. Many indeede lay them downe for a time, as hypocrites doe, [Page 92] wiping their mouthes with the harlot, and returning to their vomite with the dogge,Prou. 30, 20. 2 Pet. 2, 22. or to their wallowing in the mire, with the swine. Thus it fareth with such as come to the word and Sacraments of God, with prophane and vnreformed hearts. They seeme godly while they are in the Church; but their righteousnesse is but as the morning dew, they hang downe their heads as a bulrush for a time, & afterward they are as bad or worse then they were before. This is nothing in the sight of GOD, except we vtterly forsake our sinnes. True it is, the faithfull and godly man may fall into some sinnes which they haue forsaken,Gen. 20, 2. as Abraham did in denying his wife, but they must do it, as strangers to it, not as owners of it, for it is none of theirs, they haue giuen ouer the vse of it, and the right vnto it. It is the man that is vnregenerate, he may lay lawfull claime vnto it: as for vs, it is no more ours, then the house that we haue solde, and so alienated it from vs.
Secondly, there is another kinde of sale that is faulty and deceitfull, which is, when we are content to sell some of our sinnes, but we will not sell all of them. Some there are so couetous, that they wil part from nothing, they will sell nothing: Though they be neuer so well offered, they are so in loue with their owne faults and folly, that they will keepe them still, albeit to their infinite hindrance & losse, euen the losse of their soules. Others are content to lend their sinnes, but they will not leaue them: they are willing to abstaine from them for a time, but they will not renounce them for euer. These are like the Israelites, who albeit they were brought with a strong hand out of Egypt,Numb. 11, 5. yet they had a minde to returne thither againe, they thought vpon the fish which they did eate there, and remembred the Cucumbers and the Melons, the Leekes, the Onions, and the Garlicke; these they lusted after with all their soule. Or as Lots wife being deliuered out of Sodome, as a firebrand out of the burning, or as two legs, or a piece of an eare out of the mouth of the Lyon, Amos 3, 12, and 4, 11: euen a little remnant out of the common destruction of the City:Gen. 19. Luke 17. she looked backe againe toward Sodome, and hadde her minde there vpon such things as she had left behind: which sheweth she had not sold all, but as he that lendeth his goods looketh for them againe, so would she faine returne to those things that yet shee retained in her heart. If the case be better with vs, and that our righteousnesse exceed these, yet let vs not flatter our selues, and deceiue our owne soules, forasmuch as wee must goe farther, and step many degrees beyond them. For albeit we can be content to sell, and to sell for euer, yet there is more required of vs, so that we may say with Christ, One thing is wanting, we must sell all, and must keep back nothing. We must not sell as Ananias & Sapphira did, they kept backe part of the price: so many make sale, but they are deceitfull Merchants, they will not passe all, but leaue out somewhat in the bargaine. So do many deale doubly with God, they desire to forgoe their sinnes, but they will keepe somewhat. But he cannot bee mocked or cousened of vs. We must renounce our sweet sinnes & our profitable sins, with all the appurtenances and dependances vnto them. We must abstaine from all appearance of euill. We must pull vp these weeds by the rootes, that they grow not in the gardens of our heart againe. God will haue all that is ours left, or else hee accounteth nothing truely left. Herod was cō tent to heare Iohn, to feare him, to reuerence him, to do many things that he required,Mat. 14, 4. and to reforme many euils that he reproued, and himselfe had practised, but when he told him, he must not marry his brothers wife, he stopped his eares and would not heare, he was determined to keep that one sin. The hypocrites in Micah are ready to come before the Lord, and to bow themselues before the most high, Mic. 6, 6, 7, [...]. to offer Riuers of oyle and the fruite of their body for the sin of their soule: neuerthelesse the Prophet telleth them that God liketh not of this bargaine, inasmuch as he requireth of them to do iustly, to loue mercy, and to walke humbly with their God. We are like vnto the young man mentioned in the Gospell, whom Christ is saide to haue loued,Mar, 10, 22 When he was bidden to sell all that he had, he was sad at that saying, and went away greeued. When Moses was come to age, he refused to be called the son of Pharaohs daughter,Heb. 11, 25. and chose rather to suffer aduersity with the people of God, then to enioy the pleasures of sin for a season: but we would be content to serue Pharaoh and God also: to ioyne our selues to the Church, and yet to be friends with the world: to liue in the Spirit, and yet to follow the delights of the flesh together. The Apostle accounted all things as losse, and esteemed them as dung, that hee might win Christ, Phil. 3, 8. Wherefore let vs follow his steps, and be able to say with the Apostles, Loe, we haue left all, and haue followed thee, Mar. 10, 28. If then wee make shew of selling all our sins, and retaine any part or parcell of them vnto our selues, it shall do vs no more good, then it did Ananias & Sapphira to sell their possession, and to keepe backe part of the price, which kindled such a fire, as that it consumed them both.
Thirdly, there is another error in the sale of our sins, when we exchange sinne for sinne. These men sell one sin to buy another, which is a base and beastly kinde of merchandize, & a carnall and corrupt trading, which God neuer accepteth or commendeth. It is no true repentance to turne from one sinne vnto another, as vnruly beasts that breake out of one ground into another. True repentance is a turning of the heart from all sinne. The repentance of one sinne truely, bringeth with it the repentance of all knowne sinnes.
Whosoeuer forsaketh riotousnesse of life, & betaketh himselfe to couetousnesse, changeth his sinne, but not his heart: as he that is vexed with one kinde of feuer, by disordering of himselfe turneth that into another, into a worse feauer. Such a man getteth not health, but altereth the disease. So is it in the diseases of the soule, we chop and change with God, we runne out of one euill into another. When we are escaped out of one snare of Satan, he is ready to catch vs with another. When we are plunged out of the gulph of despaire, wherein we sticke fast as in a deepe pit of mire and clay, he faileth not to tempt vs vnto presumption, and to carry vs aloft in his armes, that he may giue vs the greater downefall. Hence it is, that Christ our Sauiour willeth vs daily to pray vnto the Father, [...]at. 6.13. that wee may not be ledde into tentation, but be deliuered from euill. For hee is an enemy that neuer resteth, but seeketh as a roaring Lyon whom he may deuoure. If he cannot keepe vs in superstition he will draw vs to prophanenes. If he cannot hold vs in the waies of the Gentiles, hee will make vs leade our liues as loose and licentious Christians. If he cannot deceiue vs to beleeue there are many Gods, he wil tempt vs to thinke that there is no God, no hell, no heauen: This is to passe from one extreme to another, as it were from drunkennes to thirst: whereas true repentance is a changing of the minde, going out of one extreme into the meane, in which we ought continually to cō tinue. And thus we do sell all that we haue, all that is ours: howbeit this is not enough: for we must also buy this pearle and treasure, that it may be made ours, which otherwise is not ours. To this are required these three things: First, we must hunger and thirst after it. Secondly, we must receiue and retaine it. Thirdly, we must grow strong by it, and stedfast in it. Touching the first, we must know that there must be in vs a spirituall appetite, that our hungry and thirsty soules may be refreshed by the holy ordinances of God. We must come vnto Christ the fountaine of all grace; if we be athirst, he will not send vs away empty. Indeed we ought to haue a feeling of our owne misery, but this must alwaies be ioyned with a desire to drinke of his mercy. The knowledge of our owne wants must goe before, but the feeling of his goodnesse must follow after. Hence it is, that the Apostle Peter saith,Pet 2, 2, 3. Desire the sincere milke of the word, but he addeth this condition, If so be ye haue tasted that the Lord is gracious. Secondly, it is our duty to receiue & retaine that which we haue bought, and not suffer it through carelesnesse and negligence to slippe from vs. The wise-man exhorteth vs to buy the truth, but not to sell it. [...]ou. 23, 23. We haue liberty giuen vs at our owne discretion to chaffer and change for temporall commodities, we may buy and sell, we may sell and buy, wee may let go from vs or purchase vnto vs: but we must take heede we do not so with heauenly things, they are of another nature. When we haue solde for gaine an earthly thing, we may buy it againe at our pleasure or leysure: but if we forgoe heauenly wisedome and riches, it may be wee shall neuer get it againe, we are in danger to leaue it and lose it for euer. Wherefore Christ our Sauiour speaketh to ye church in Thyatira, wch ▪ we ought al to heare and receiue as a commandement giuen vnto vs;Reuel. 2, 25. Hold fast till I come. We see how hand-fast worldly men are in the things of this life, they will by no meanes let them goe, nor suffer them to bee wrung and wrested from them. O that wee would do the like in better things; when we haue gotten true religion in our hearts, and planted the feare of God in them, as it were in the doores of our houses: O that we would deny and defie whatsoeuer goeth about to plucke it & conueigh it from vs. If the world, or the flesh, or the Diuell, our three mortall enemies shall assault vs, to hold vs in their snares, let vs breake their bandes, & cast them to the ground, and tread them as dung vnder our feet. Lastly, it is our speciall duty to encrease daily in grace, and to grow strong in it, as men that go from strength to strength. It is the exhortation of Paul to Timothy his sonne, that he should be strong in the grace that is in Christ Iesus, 2 Tim. 2, 1. writing to the Philippians, he stirreth them vp to stand fast in the Lord, Phil. 4, 1. He warneth the Ephesians to be strong in the Lord, and in the power of his might, Eph. 6, 10. He admonisheth the Corinthians, to stand fast in the faith, to quite them like men, and to be strong, 1 Corin 16, 13. The Author of the Epistle to the Hebrewes, prayeth for them, that the GOD of peace would make them perfect in euery good worke to doe his will, working in them that which is well pleasing in his fight, through Iesus Christ, Hebr. 13, 21. It is a good thing that the heart bee stablished with grace, Heb. 13, 9: and that we be stedfast, vnmoueable, alwaies abounding in the worke of the Lord, forasmuch as we are all well assured that our labor is not in vaine in the Lord, 1 Cor. 15, 58. We must haue our hearts setled and constant in good things, that wee be not as children, carried about with euery vanity. We must be resolute in the truth, and stand, hauing our loines girt about with the truth, and hauing on the brest-plate of righteousnesse, &c. As we grow in age, so let vs grow in grace: and as euery yeare addeth to our life, so let it adde to our faith. If we stand at a stay, we shall neuer come to the ende of our race: but if we grow in the knowledge of our Lord Iesus Christ, wee shall receiue the ende of our faith, which is the saluation of our soules.
Thirdly, we learne to confesse from whence Vse. 3 we haue receiued life temporall, spirituall, and eternall, one following another, and all begun in this life and to acknowledge our thankfulnesse to God for these his blessings. The [Page 94] temporall is common to vs with the wicked, but the other two, to wit, the spirituall and eternall life are proper to the elect, and make them Citizens of the kingdome of heauen. Hence it is, that the Prophet saith, Blesse the Lord, Psal. 103, 2, 3. O my soule, and forget not all his benefits: who forgiueth all thine iniquities, who healeth all thy diseases: who redeemeth thy life from destruction, who crowneth thee with louing kindnes and tender mercies. He respecteth not what we are, or what we are worthy of, but as hee loued vs before we were, which argueth the bottomlesse sea of his grace toward vs, so he neuer ceaseth to follow vs with his mercy, & to adde loue to his loue, alwayes preuenting vs with his liberall blessings. True it is, the guifts of God are great toward vs in regard of temporall things, which are of the least and lowest nature, forasmuch as in him we liue, & moue, Acts 17, 28. and haue our being: he blesseth vs, hee keepeth vs, he preserueth vs, he defendeth vs, and suffereth nothing to do vs hurt: but besides these, he giueth vs to beleeue, he calleth vs to the knowledge of his truth, hee iustifieth vs, he sanctifieth vs, he redeemeth vs, hee establisheth vs that we shall neuer be remooued; and all these are freely and frankly bestowed vpon vs, not purchased by vs. Howbeit, we shall neuer vnderstand the foundation of Gods mercy, nor learne the height, the bredth, and bottome of his loue, vntill we come to behold and consider our free election and saluation to be meerely by his grace. And if once wee come to the vnderstanding heereof, it will be most forcible aboue all the former reasons to moue vs to magnifie his goodnesse, and to giue vp our selues wholly to him, and consecrate all that is in vs to his glory. Indeed this consideration yt we haue receiued life & health, and peace, and liberty, & all things belonging vnto them (if we had no farther cause) ought to moue vs to thankfulnes & obedience: but this laieth the groundworke, and reacheth to the top of all, that hee loued vs before the world was, and therefore we must loue him againe, extoll his praise, confesse his Name, and feare to offend him, and serue him in righteousnesse and true holinesse all the daies of our life. This is the beginning and as it wer the first step to true humility; it is a forcible weapon to strike down all pride and presumption, and to giue them their deaths wound: it stoppeth the mouthes of arrogant men, who would gladly sacrifice to their owne nets, and build their saluation vpon themselues. Therfore the Prophet saith in the Name of the Lord,Ezek. 16, 62, 63. I will establish my Couenant with thee, and thou shalt know that I am the Lord: that thou maiest remember and be confounded, and neuer open thy mouth any more, because of thy shame, when I am pacified toward thee, for all that thou hast done, saith the Lord God. Hee will haue no flesh to reioyce in it selfe: he will haue the whole glory of our saluation: he saw vs polluted in our own blood: he found vs cast out into the open field, to the contempt and loathing of our person: he set his loue toward vs, and spread his skirt ouer vs, and couered our nakednesse, and said vnto vs when we were in our blood, Liue, to the end we should chalenge no part of his worke to our selues. Vndeserued loue is a great binder. There is no loue comparable to this loue, which began before we began, and shall liue when we are dead and buried. Our saluation hauing so sure a foundation, is more firme then the frame of heauen and earth: whereas if it were builded vpon our selues, and committed vnto our selues to bee kept, alasse, it would quickly fall downe as a ruinous Pallace, or a tottring wall, and we could haue no certainty or assurance of it, yea, albeit wee were renewed to our first innocency, as appeareth in Adam, who fell in the garden, as the Angels themselues had done before that were in heauen. But seeing it is hid with God and put into his hands as a faithfull Creator, no creature shall be able to take it from vs, as no creature could giue saluation vnto vs. So then, it behoueth vs to giue him praise for beginning his worke in vs, for the continuance of it in vs, and to craue of him the full & perfect finishing of it vnto the day of IESVS CHRIST.
Fourthly, this putteth vs in minde to vse Vse. 4 all meekenesse and moderation toward others that are not yet called to the knowledge of the truth, but wander as blinde men that cannot finde the way. For seeing our calling and conuersion, and euery good guift is of Gods grace,Rom. 3, 9. it sheweth that there is no difference betweene them and vs by nature, but by grace; we haue nothing of our selues, being as farre from heauen as the most prophane, but all is of Gods good pleasure. Wee are all equall and no way better: we are all the children of wrath, as well as others. It is a true saying, that there are many sheepe without, and many wolues within. We see this in the examples of the Gentiles, of Manasses, of Mary Magdalen, of Paul, & many others,Chap. 5. of whom we shall speake afterward. The Church of the Iewes confesse,Cant. 8, 8. that they had a little Sister which had no breasts: and Christ himselfe teacheth, he hath other sheepe which are not of this fold, whom also he must bring home, & they should heare his voice, so that there should be one fold, and one Shepheard, Iohn 10, 16. Thus it should come to passe, when the time appointed was come, that GOD would enlarge Iaphet, that he should dwell in the tents of Shem, Gen. 9, 17. This vse hath many branches, as a fruitefull Tree that spreadeth it selfe many waies.
First, it belongeth vnto vs to pitty them that go astray, & to bewaile their ignorance. What griefe doth it moue, and how great cō passion doth it worke in vs by the instinct of nature, to see a man blinde, or dumb, or deafe, or in any misery and necessity? But this is the [Page 95] condition of all vnregenerate persons, they are blinde and see nothing, 2 Pet. 1. They are dumbe, and deafe, and dead men, Eph. 2, 1. They haue not the life of God in them, they can stirre neither hand nor foote toward the kingdome of heauen.
Secondly, if any of our brethren be fallen, let vs put vnder out hand to stay them or raise them vp, knowing that it is our duty to exhort one another, lest we be hardned through the deceitfulnesse of sinne; [...]. 3, 13, and [...] 25. and so much the rather let vs be carefull heerein, because the day of the Lord draweth neere. If the Oxe or Asse of our enemy be ready to lye downe vnder his burden, we are commanded to helpe him vp: and therefore much more we ought to do it vnto our brother.
Thirdly, we must condemne no man rashly, nor sit downe in the seate of God to iudge another mans seruant, which standeth or falleth to his owne maister. Let vs set before vs the example of God, who is very pittifull and mercifull. He calleth at all houres, who hath the times and seasons in his owne power, Math. 20, 6. Acts 1, 7. as the housholder that hired labourers into his Vineyard all the day long, euen vnto the last houre. Besides, we are warned not to iudge, lest we be iudged, Math. 7, 1. So that with what measure we mete to others, with the same it shall be measured to vs againe. Let vs beware of rash iudgement, & headstrong and headlong affections. Let vs iudge nothing before the time, vntill the Lord come, who will bring to light the hidden things of darknesse, and will make manifest the counsels of the hearts, 1 Cor. 4, 5. Many things are hidden for a while, which time shall discouer: for though the darknesse of the night may couer them, or the ignorance and wilfulnesse of man hide them, yet they shall be reuealed, and shall not be vnpunished.
Lastly, it is our duty to pray for their conuersion that are not conuerted, and to offer them the meanes that they may be conuerted. We must be gentle vnto all men, and patient toward them, instructing them with meekenesse that are contrary minded, prouing whether God will giue them repentance, that they may be recouered out of the snare of the Diuell, 2 Tim. 2, 25. We see how Christ praied for his enemies, that they might haue theyr ignorance pardoned, Luc. 23, 34. Stephen desired that the sinnes of his persecutors might not be charged vpon them, Acts 7, 60. Paul earnestly wished & craued that Agrippa might be conuerted, and altogether be made a christian, Act. 26, 29. Hence it is, that many which persecuted Christ, and crucified the Lord of glory, though they were most horrible transgressors, yet heard the word, were pricked in their hearts, and did lay hold on eternall life, Acts 2, 41, 37. Let vs commit the successe euermore vnto God, that hath the hearts of all men in his owne hand. If notwithstanding the word of saluation offered vnto them, they shut their eyes, and stop their eares, & harden their hearts, & will not turne, lest they should be saued; let vs not bee curious to search the causes why they do not beleeue, or expostulate the matter with them through impatience, but rather leaue them to the mercy or iustice of GOD, whose iudgements are vnsearchable, and as a pit whose bottome cannot be sounded: and giue vnto him humble thankes that hath opened our eares, that wee may heare, & our eyes, that we may see cleerely into the secrets of his Law. Let vs praise him for reuealing his truth to vs, rather then enquire why hee dealeth not so with all others.
Lastly, seeing the guifts of God are freely Vse. 5 bestowed, let vs follow the example of our heauenly Father, that is, let vs giue freely and liberally, and be content to lend to the poore, looking for nothing againe, according to the counsell of Christ our Sauiour. God looketh for no good turne at our hands, our well-doing cannot extend vnto him, Psal. 16. He standeth not in need of our helpe, he wanteth nothing. This vse is concluded in the latter end of the fift chapter of S. Mathewes Gospell, where Christ exhorteth to loue our enemies, & to do good to them that hate vs, &c: That we may be the children of our Father which is in Heauen: Math. 5, 45. for he maketh his sunne to rise on the euill and on the good, and sendeth raine on the iust and on the vniust, &c. We are commanded to abound in this grace of liberality toward the poore members of Christ, as GOD hath abounded in the fruites of loue toward vs. We are not ignorant of Christs dealing toward vs, that though he was rich, yet for our sakes he became poore, that we through his pouertie might be rich, 2 Cor. 8, 9. Our abundance must supply the want of others, that there may be an holy kinde of equality, as it was among them that gathered Manna, Hee that had gathered much, had nothing ouer: Exod. 16. and hee that had gathered little, had no lacke. Hence it is, that the Apostle Iames saith, He shall haue iudgement without mercy, that hath shewed no mercy, and mercy reioyceth against iudgment. Whosoeuer therefore hath this worlds good, and seeth his brother in neede, how dwelleth the loue of God in that man, if hee shut vp his bowels of compassion from him? 1 Iohn 3, 17. We see this in the example of the rich man in the Gospell; he had occasion of shewing mercy offered vnto him, poore Lazarus lay at his gate; but he closed his eies and would not see him; he shut vp his heart and would not releeue him: and therefore it came to passe that as he denied the crummes that fell from his table, a small almes: so hee could not obtaine a drop of water, a small refreshing. As he stopped his eares, and would not heare, so he asked onely to haue the tippe of the finger dipped in water to coole his tongue, and yet could not be heard. When [Page 96] the Sodomites had once filled vp the measure of their sinnes by pride in themselues, & contempt of the poore, God rained down storms and tempests of fire and brimstone, so that they were vtterly consumed, Ezek. 16, 49. Gen. 19, 24. Hence it is that Christ our Sauiour saith, Make to your selues friends of vnrighteous, mammon, that when ye faile, they may receiue you into euerlasting habitations, Lu. 16, 9. He meaneth not by the Mammon of vnrighteousnesse, such riches as are wrongfully and vniustly gotten; for GOD accepteth not such almes or guifts at our hands, neyther is he well pleased with such sacrifices, though we giue them to the poore, and should releeue thereby the necessities of the Saints: but hee calleth them so and giueth them that title, because they may fraudulently, wickedly, and wrongfully be taken from vs: so that it containeth the force of a reason, why wee ought not niggardly and sparingly to hoard them and heape them vp to our selues, forasmuch as we may be robbed of them by the vnfaithfulnesse of seruants, by the violence of theeues, by the cunning of forgers, by the force of oppressers, by the deceitfulnesse of borrowers, by the vnconsciablenesse of sellers, by the couetousnesse of Land-Lords,, by the biting of vsurers, by the falsifying of measures and weights, by the couzening of bankrouts, and by such like instruments of iniustice. The things of this life are all vncertaine, we may returne to the earth and leaue them, or they take their wings and flye vp to heauen, and leaue vs. True it is, we are not to giue hand ouer head without discretion and difference, neither to maintaine strong and sturdy beggers, neither idle and loitering persons, that are able▪ to labour and will not: but weare to consider the wants of such poore as are diligent in their places, especially the poor Saints, and those that are of the houshold of faith. The almes of Cornelius did ascend vp in remembrance before God, Acts 10, 4. Tabitha is commended to be full of good workes, and almes deeds which she did, so that the widdowes shewed vnto Peter the coates and garments which shee made while shee was with them, Acts 9, 36.39. And howsoeuer this be a sacrifice well pleasing vnto God, sweet in his nostrils as incense, yet it is vnpleasant and vnsauory to many men, so that they shunne it, and take no delight in it. Hence it is, that they haue many shifts to put it off, and are wise to inuent and alledge many reasons to spare their purses. Some say for themselues, Alasse, I am Obiect. 1 poore and haue but a little, and therfore how should I giue releefe vnto others? I answere, we must remember the poore widowes mite, Answer. she had but little, and yet is commended, that she cast it into the Treasury, Luc. 21, 4. If we haue but an handfull of meale in a barrell, and a little oyle in a cruse, Eliah must haue part of it, and be releeued with it, 1 Kings 17, 12. All that do not receiue, should giue. The man that getteth his liuing by his labour, and the seruant that earneth wages, should lay vppe somewhat for the poore. Such as are married and keepe houses, and haue a family of their owne, for which they are to prouide, haue many waies of imployment for their mony, and many charges lie heauy vppon them both of Church and Common-wealth, besides the care of house-keeping and bringing vp their children: the seruant hath none of these burdens lying vpon him, he hath none to maintaine but himselfe, and therefore he may better spare somewhat for the poore then many others. And who seeth not, that for the most part they spend their wages a thousand times worse, in reuelling, in rioting, in drinking, in dalliance, in feasting, in apparell, and in such like excesse? One penny bestowed vpon the poore, shall be more acceptable to God, and more comfortable to themselues, then many pounds spent in vanity. And howsoeuer it bee a more blessed thing to giue then to receiue, Acts 20, 35. yet if God haue denied vs the ability, and meanes to do good, he accepteth the desire instead of the deed: If there be in vs a willing minde, it is accepted according to that a man hath, and not according to that he hath not, 2, Corin. 8, 12. Againe, others say, they must Obiect. 2 spare for their children; God hath giuen them many, and if they should not prouide for thē, they were worse then Infidels, and haue denyed the faith. They can alledge, that the fathers must prouide for the children, not the childrē for the fathers. But they must know, Answer. that such as spare more then is meete without conscience of this duty, without care of the poore, without imploying their substance to ye ends for which it is giuen, do gather without mercy, and bring a curse vpon their riches, that shall make hauocke of them in a moment, and as a swift winde blow them away. We reade of many in holie Scripture, that haue beene cheerefull giuers, and distributed in the simplicity of their hearts: shall we thinke that these had no families to maintaine, no childrē to bring vp, no daughters to bestow, no kindred to releeue? Yes, no doubt many of them had particular charges of their owne, wiues, children, fathers, mothers, kinsfolkes, and yet they forgat not this distribution.Acts 2, 45. The first Christians solde their substance and laide it downe at the Apostles feet, to be diuided as euery one had need. And the Churches which were in Macedonia, sent releefe to others euen aboue their ability, 2 Cor. 8, 3. They were poore themselues, and yet of their pouerty they were content to depart with somewhat. Albeit they had little, yet of that little they were willing to giue somewhat. Oh, but if Obiect. 3 we should follow such examples, wee may want our selues; and bring our wiues & children vnto beggery. I answer, Answer. if we extend our liberality, and the bowels of pitty vnto other, GOD that hath the hearts of all men in his owne hand, will mooue them to pitty vs, [Page 97] that wee shall taste the fruite that we haue sowen, and finde others as mercifull to vs as we haue beene mercifull vnto others. Liberality is as seed that is sowen in the earth. It shal yeeld a plentifull haruest, and it shall bring to some an hundred fold, to some sixty, and to some thirty fold. As wee sowe, so we shall reape: if we sowe plentifully, we shall reape plentifully: if we sowe sparingly, we shall reape sparingly. It is a fruite of infidelity and vnbeleefe, to call the promises of God into question, and when he promiseth to blesse vs, to feare that he will forsake vs. He hath giuen vs his word, that he which lendeth vnto the poore, shall not lacke, and assureth that he will pay vs againe. Would we desire a better paymaister? Can we desire or wish for any that is better able, or more willing? The Prophet speaking of his owne experience telleth vs, that he was young and now is old, yet he neuer saw▪ the righteous forsaken, nor his seede begging Obiect. 4 bread, Psal. 37, 25. Lastly, others pleading for their Corban, and loath to part with any thing, alledge, that the poore for the most part are leud and lazie, vngodly and vnthankfull, wicked & vnworthy to haue any releefe, they cannot affoord a good word to their benefactors. I answer, [...]nswer. that albeit idle persons are rather to be punished then maintained in their idlenesse, yet the Apostle after reproofe of such persons, addeth this exhortation, But yee my brethren, be not weary in well doing, 2▪ Thess. 3, 13. Be it that it fall out so (as sometimes it doth fall out) that the tongues of these euill men curse vs, yet their loynes shall blesse vs, as Iob [...]b 31, 20. testifieth, chapt. 31. Declaring that albeit many things fell out to restraine the course of liberality, as their multitude, importunity and ingratitude that are in need, yet he could not be hindred by any of them, from shewing mercy vnto them, [...]eut. 24, 53. considering, that if we feed them, their bellies shall blesse vs: if we cloath them, their loines shall blesse vs: if we visite them in sicknesse, their bodies shall blesse vs; nay their soules shall blesse vs, albeit their tongues reuile vs, and their mouthes be full of cursing and bitternesse. Let vs therefore turne our selues from them vnto God, who will reward euery good worke, euen to a cup of colde water. Heereby we shall testifie our religion to be sincere: hereby we shall be like our heauenly Father, & assure our hearts that we are his children: hereby we shall be made conformable vnto Iesus Christ our head, who being equall in glory with his Father, and being in the forme of God, made himself poore that he might enrich vs: hereby we shall prouide well for our selues, by making vs friends with the riches of vnrighteousnesse: yea hereby we shall heape coales of fire vpon ye heads of all vnthankfull persons, doing good for euill, and shewing mercy to them that doe not deserue any mercy at our hands.
25. The standard of the Campe of Dan shall be on the North side by their armies: & the Captaine of the children of Dan, shall be Ahiezer the sonne of Amm [...]shaddai.
26. And his host, and those that were numbred of them, were threescore and two thousand and seuen hundred.
27. And those that encampe by him, shall be the Tribe of Asher: and the Captaine of the children of Asher shall be Pagiel the sonne of Ocran.
28. And his host, and those that were numbred of them, were forty and one thousand, and fiue hundred.
29. Then the Tribe of Naphtali: and the Captaine of the Children of Naphtali, shall bee Ahira the sonne of Enan.
30. And his host, and those that were numbred of them, were fifty and three thousand, and foure hundred.
31. All they that were numbred in the camp of Dan, were an hundred thousand, and fifty and seuen thousand, and sixe hundred: they shall goe hindermost with their standards.
We are now come to the last standard, expressed in these wordes. These three, Dan, Asher, and Naphtali, that is, the Tribes that descended of them, being three of the sons of Iacob, doth the Lord in this place cast into the last squadron to make vp the fourth battailion. And albeit they were set in the last and lowest company of the army, yet wee do not reade that during the long time of their tarriance in the wildernesse, (which was the space of 40, yeares,) they opened their mouthes against the ordinance of God, or murmured through impatience and discontentment at the order established among them; neyther did other murmure at them, albeit some of the children of the handmaids were preferred before the naturall sons of Leah and Rahel. An hoast of men consisting of great multitudes, is like a full or corpulent body that needeth not any external meanes to throw it downe, it being ready to ouerweigh and ouersway it selfe through it owne heauines. Many estates and kingdomes arising from small beginnings, as it were large stoods from little fountains, haue proceeded & swelled so great,Liuy in the Preface to his History. that the bignes thereof is comberous to themselues, and the puissance of so mighty people hath wrought their own destructiō. Thus it fel out in ye commonwealth of Rome, whose proper power & strength (wanting a forrain enemy to encounter with all) wrought it owne ruine; so that it had no greater opposite then it owne too great felicity.Epito. Flor. But not to trouble our selues with forraine examples, let vs briefely touch the example of the Disciples of Christ: they were few in number, they were a little company, like a small boat that might be easily ruled and gouerned, inasmuch as they had the best Maister that euer was to stand at the sterne: yet they no sooner heard of Christs departure out of the worlde, but they condemned [Page 98] parity, and contended for superiority, Math. 20, 20. Thus we see what our nature is: one man cannot abide any to be his equall, another cannot suffer any to bee before him. Wherefore to cut off all occasion of emulation, and to teach them the benefit of contentation, the Lord assigneth to euery Tribe his standing place: and they in humility and obedience rested in the roome & ranke that God in mercy appointed for the generall benefit of the whole, and the particular good of euery one among them.
Verse 25, 26. [The standard of the Campe of Dan, shall be on the, &c.] The three combined together in this army (whereof Dan was principall, the other two, Asher & Naphtals, were assistants) are indeed the children of the handmaids, inasmuch as Rabel in greefe of her barrennesse, giueth her maid vnto her husband, who beareth him Dan and Naphtali: Leah also following her sisters example, giueth him her maid, who beareth & bringeth forth Asher. There can no reason bee assigned by man, why they should go march in this order then in any other, but onely the good pleasure of God: yet they are quiet, and striue not one against another, being brethren one to another. From hence we learne, that euery one Doctrine 6 ought to be contēted with his present estate: I say,Euery one is to be content with the condition wherein God hath set him. how meane soeuer our condition be, yet God requires it as a special duty at our hands, that therewith we be content. Hereunto commeth the commandement giuen by the Apostle, 1 Corinth. 7, 20, 24. Let euery man abide in the same calling, wherein he was called. To the same purpose hee teacheth elsewhere, that Godlinesse with contentment is great gaine: and afterward,1 Tim. 6, 8. Hauing food and rayment, let vs bee therewith content. And as he deliuereth this doctrine by precept, so hee sealeth it vp by practise and experience, Phil. 4, 11, 12. I haue learned in whatsoeuer state I am, therewith to bee content: I know both how to be abased, & I know how to abound: euery where, and in all things I am enstructed, both to be full and to bee hungry, both to abound and to suffer need. It is a great and wonderfull knowledge, and very hard to be practised, to know to be rich, that is, to vse riches soberly: it passeth our reach, vnlesse we haue a speciall and extraordinary grace giuen vnto vs. We must learne also, what it is to be poore, which is as hard a lesson as the former; forasmuch as we are ready to murmure vnder the Crosse: whereas though wee should walke naked, be hungry and thirsty, be afflicted and passe by the sword, yet we ought to be patient, & our trust must not faile which we haue in God, who will feed vs in the time of famine.
Reason 1 The reasons heereof are of great force, and carry authority vnto our consciences. First, God knoweth what is best for vs, farre better then we our selues doe. We seeke oftentimes to be aloft, but God seeth it better for vs to be below: we desire to be rich, God seeth it better for vs to be poore. Had it not bin much better for Hamman that was aduanced to honour, to haue sate in the dirt, or on the dunghill al the dayes of his life, thē in al the height of his honour, to bee hanged on the Gallowes which himselfe had set vp for another,Ester 7, 10. and so to taste first of the punishment he had deuised? Had it not beene better for the rich man to be cloathed with rags in stead of purple robes, & to eate a dinner of greene hearbs in stead of his delicious fare, then after all his pomp and pride to be tormented in hell fire? Luc. 16, 23. We are oftentimes ignorant of that should doe vs good: God is ignorant of nothing. We are ready to imbrace that which will do vs hurt, it is God that in mercy withholdeth it from vs, and vs from it. A sicke person longeth greatly for those things which encrease his disease, and bring him in danger of death; but the learned and expert Physitian will not suffer him to taste of them. A childe thinketh he is hardly dealt withall, that he is restrained of his desire, but his wise and discreet parents are constrained to bridle him of his lust, and that for his owne good. So dealeth God with vs, wee are as sicke persons that must be dieted, wee are as little children that must be ouerruled: the Lord our God is a louing Father, he is a tender Physitian ouer vs, who albeit he deny vs that we desire, yet he will withhold nothing frō vs yt he knoweth to be good for vs.
Secondly, we haue this comfortable promise from him, that he will neuer faile vs, nor Reason 2 forsake vs, whether we haue little or much, whether we be in prosperity or aduersity. It is he that feedeth the fowles of the aire, it is he that cloatheth the Lillies of the field: much more then are we assured that he will feed vs and cloathe vs, who are more of value then all the rest of his Creatures. This is the reason vrged by the Apostle, Heb. 13,Heb 13.5, 6. Be content with those things that ye haue: for he hath saide, I will neuer leaue thee, nor forsake thee, so that we may boldly say, The Lord is my helper, I will not feare what man can do vnto me. Where hee putteth vs in minde of the continuall care of God for vs, and that his prouidence watcheth ouer vs, which hee opposeth as a buckler against the common tentation that assaulteth vs, to wit, the feare of beeing quite forsaken of him, and left vnto our selues, from whence ariseth distrust in our hearts.
Thirdly, nature it selfe is content with a little, Reason 3 inasmuch as this is the common condition of all mankinde, Princes and people, high and low, noble and vnnoble: it brought vs naked into the world, and naked it will earry and conuay vs out of the world, according to the saying of Iob Iob 1, 21. concerning himselfe, Naked came I out of my mothers wombe, and naked shall I returne thither: the Lord gaue, and the Lord hath taken away, &c. There are two points of mans life, his entrance into the world, and his departure out of the world: there is but little distance, as it were a steppe and a stride [Page 99] betweene them. For what is our life but a vapour? The space that is in the midst, which is the time of our life betweene our birth & our death, hath many differences and diuersities that make vs vnlike one to another: some are poore, and some rich, some haue great aboundance, some haue nothing at all. But in the point from whence we come, and in the point to which we tend, we all meete: the beginning of our life, and the ending of our daies are both alike, there is no difference between them. Dust returneth vnto dust, and earth into the earth againe. If a man haue a little iourney to make, and a small way to trauaile, it is folly and vanity to make great prouision for it; as he that hath need but of one pitcher of water, shall not deale wisely to go about to draw out a great Riuer. So then, to desire superfluities, is to make open warre against the order of nature. This reason is set downe by the Apostle, in the place before alledged, where the doctrine had his confirmation; for hauing shewed that when God granteth vs raiment to cloathe our bodies, and giueth vs foode to fill our bellies, we ought to be content, he annexeth this consideration to strengthen it, For we brought nothing into this world, and it is certaine we can carry nothing out. [...]im. 6, 7. We see men dye daily, and led to it as flockes of sheepe: and when we haue taken care day and night what to eate, what to drinke, and what to put on, we beare nothing to the earth, but a winding sheete to couer our shame, and to hide our nakednesse.
Fourthly, let vs consider the contrary fruits. Reason 4 Such as haue a resolute purpose to grow rich, do referre heereunto all their thoghts, words, and deeds, they so thirst after the treasures of this world; that nothing is so sacred and religious, which they will make any conscience to violate, but they ouerthrow all law of God and man, and nourish in them the roote of all euill, and fall into a bottomlesse pit of al mischiefes. This the Apostle meaneth, when hee saith, They that will be rich, fall into tentation and a snare, [...]im. 6, 9. and into many foolish and hurtfull lustes, which drowne men in perdition and destruction. Such are as poore beasts yt are fallen into the snare of the hunter. The diuel is a mighty hunter, he hath many grins to catch vs and entrap vs, walking about like a roaring Lion, seeking whom he may deuoure. We are compassed about with the diuell and his angels, as with an army of wolues and wilde beasts; oppressed with iniuries, and ouerborne with violence: yet being vnder the protection of our God, we cannot faile, but bee well counterguarded. He hath promised he will haue a care of vs, so that the Lyons shall want and suffer hunger, and not alwaies be able to finde their prey, though they be cruell and rauenous: but the faithful man though he haue neither teeth nor pawes, nor take any mans goods away by fraud or force from him, yet God feedeth him and supplyeth all his wants; so that euery one should be pleased with his present estate and meanes of his maintenance, how mean soeuer.
The vses follow, which naturally arise frō Vse 1 hence; and those of reproofe shall haue the first place, which are of diuers sorts.The first reproofe. They breake out and transgresse against this principle, that are discontented with their present estate, and do murmure & grudge at the hand of God vpon them, and withall repine at the good estate of others. Thus it fared with the people of Israel sundry times, sometimes▪ through want of bread, Exod. 16, 2. Sometimes through want of water, Exod. 17, 2. Sometimes through want of flesh, Numb. 11, 4. Sometimes through feare of their enemies, Numb. 14, 2. Sometimes through danger of the way, by which they were to passe, Numb. 21, 5. They were neuer long contented with one estate, but brake out through impatience against God, and brought vpon themselues diuers plagues and iudgements whereby they were consumed. Thus is it with many in our daies, if we be pressed with any want of good things; or if we be chastened with the feeling of any euill things, we break out into rage and choller, and will not submit our selues to him that striketh vs. If we be bitten a little with famine, and haue not our necessities by & by supplied, we cry out against God and man, we are ready to say, What shal we eate, or what shall we drinke, or what shal we put on? If we fall into any sicknesse, that continueth with vs, we thinke God hath forgotten vs or forsaken vs, if he do not presently remoue his hand from vs, and that no man hath felt that which we feele. If we be in any trouble by losses of temporall things, though they be but trifles, by and by we imagine wee are vndone, it is too late with vs to think how to liue, and we are more out of patience, then if we had lost the loue and fauour of GOD. Thus doth the bitter roote of infidelity sticke in our hearts, & it brancheth forth into open rebellion against God, like the child that murmureth vnder the rod; for as that is the cause that the father taketh vp the whippe to whip him againe, so our resisting the hand of God when it is heauy vpon vs, doth not call in the iudgement, but rather constraineth the Lord to scourge vs againe, & to lay vpon our backs more strokes and stripes then he did before. The way to call in his corrections is, to submit our selues vnto him▪ to confesse our offences, to acknowledge his iust iudgements, according to the saying of the Prophet, I was dumbe, and opened not my mouth, because thou diddest it, Psal. 39, 9.
Secondly, it reproueth such as vse vnlawfull meanes, vngodly shifts,The second reproofe. & wicked policies to enrich themselues. These men care not what waies they vse, or what courses they take to get goods, & to heap vp riches for themselues & their posterities, whō they desire to raise vp on high, and to make great in this world. This vnsatiable humour is as the dropsie, or rather [Page 100] as the graue that neuer saith it is enough. It is euer crauing more, as a gulfe or whirle-poole ready to receiue, but not apt to shew what it hath receiued: and therefore doth God oftentimes crosse, and not giue any blessings to their labours. These make themselues vnfit for holy desires, for heauenly meditations, and for the kingdome of God. If any should aske them, whether their meaning be to make thē selues drudges to the world, bond-slaues to the Diuel, and so to cast themselues headlong to destruction both of body and soule, they would quickly answer, No; and defie those that should charge them with it. Notwithstanding, this inordinate affection bewrayeth what lieth in the heart, and discouereth that they goe about to cast themselues away wittingly and willingly, and to vndoe themselues vtterly. Wherefore, to the end we may vse our riches aright,How to vse our riches aright. wee are to practise two points: First, we must be poore in spirit, not glutted in them, nor glued to them, for then we shall be deceiued by them; according to the counsell of the Psalmist,Psal. 62, 10. Trust not in oppression, become not vaine in robbery: if riches increase, set not your heart vpon them. We must not be tied to our riches that we can neuer get from thē, but so to account of them, that whensoeuer it shall please God to make vs poore, and to take our riches from vs, to render vp ye whole into his hands, to forgoe them willingly, and to resigne them vp to him that gaue them, & is able to restore them. When Iob had lost all his cattell and children, and was fallen from the top of felicity to the lowest vale of misery, he could say with a quiet spirit, Blessed be the Name of the Lord, it is he that hath giuen, it is he that hath taken them away. This willingnesse to depart from them at the Lords call, doeth make it manifest that hee neuer made the wedge of gold his hope, nor saide to the fine gold, Iob 31, 24. Thou art my confidence: he reioyced not because his wealth was great, nor because his hand had gotten much, as he declareth in the protestation that he maketh of his integrity. Whereby he sheweth, that there passeth a secret communication & conference betweene the rich man and his riches, applauding himselfe for his money that he hath. True it is, a man will not speake vnto his riches, nor cannot heare his riches answere him: there passeth not an expresse dialogue betweene the monied man and his money, when he openeth his chest, or vnlocketh his coffer: but he vseth this manner of speech by way of faigning the persons, to set foorth the folly & vanity of such as haue store and abundance; they make a secret kinde of compact and conspiracy with their gold and siluer, they set downe their rest in it, they repose their trust vpon it, and will rather leaue all then depart from it. Neuerthelesse, he doth not reproue all ioy and gladnes when their goods encrease. It is lawfull to reioyce in all the blessings of God that he giueth, and we receiue. He requireth this at our hands, as it is expressed, Deut. 12, 7. Ye shall eate before the Lord your God, and ye shal [...] reioyce in all that ye put your hand vnto, ye and your housholds, wherein the Lord thy God hath blessed thee. This mirth and gladnes is so far frō displeasing God, that it is rather a fruite of the faith and feare which is in vs toward him,Calu. Serm. on Iob. forasmuch as wee learne thereby to praise his name, to confesse his goodnes, & to yeeld him thankes for the benefits which he bestoweth vpon vs. He speaketh therefore of a blinde reioycing, of carnal mirth and prophane iollity, such as is among worldlings, who are carried away with a loue of their riches, so that they forget God & remember no more their owne frailty and mortality. This is a franticke ioy that turneth vs away from God, and maketh vs drunken in the pleasures of this life. Secondly, while we enioy & possesse the things of this world, we must not keepe them to our selues, but know how to vse them moderately, as God hath commanded. They are giuen vnto vs to be vsed, they are as a talent committed vnto vs, for which we must giue an account. And when the day of audite commeth, & we can say no more then that we haue glutted our selues with them, and starued our neighbours, woe will be vnto vs, the rusting of them shall be a witnesse against vs, and shal eate our flesh as it were fire. It was not so with Iob, Iob 31, 16, 19. whose example we alledged before: he did not withhold the poore from their desire, nor cause the eies of the widdow to faile: hee did not eate his morsels himselfe alone, but the fatherles did eate thereof: he neuer saw any perish for lacke of clothing, nor any poore without a couering. This was the vse he made of his goods, to shew pitty and mercy when he saw any in aduersity. If we say onely, My friend, God helpe thee; & neuer succour him, it is no better then a meere mockery, & hypocrisie, to make shew of loue, and yet to doe them no good. God hath made vs stewards of his goods which he hath committed vnto vs; if we shal deuoure all our selues, and not communicate any thing to such as haue need, wee shall one day pay sweetly for this rigour and cruelty, when we shall receiue according to our deserts: for we also our selues must appeare before God, who will deale with vs as we haue dealt with others. He hath shewed al goodnes & kindnes vnto vs, and this ought to haue bin a rule & example vnto vs to shew mercy to our brethren: but because we haue shut vp our compassion from them, we shall receiue iudgment without mercy: and as we would not heare thē in their necessity, so God will stop his eares against vs in our misery. If we be carefull of these two points in the vse of this worlds good, that we do not put our trust in them, but imploy them to the good of others, we shall neuer be drawn away by the nets of Satan, to take away other mens goods wrongfully, to snatch and catch what we can from them, and to circumuent them in our [Page 101] dealing with them. Thus then are they met withall, that vse deceit and fraud to beguile & deceiue whom they can. This is the tradesmans sinne, that careth not how he selleth. He spreadeth his net to catch his brother; and all is fish with him that commeth into the net: he preieth vpon him that commeth vnto him, as if euery buier or brother were an enemy. Hee will not sticke to sweare & to forsweare himselfe, he maketh no conscience to lye at all assaies. He forbeareth not to vse naughty deuises and wicked practises to enrich himselfe and impouerish another. The roote of al these is discontentment with our estate, that wee haue not learned to rest our selues well pleased with that condition wherein GOD hath set vs, and therefore wee couet to rise higher then God affoordeth meanes, and to catch frō others that which belongeth not vnto vs.
Secondly, heereby direction is giuen vnto Vse 2 vs touching the things of this present life, what we may craue and desire of God in our prayers. This is called in the Lords prayer, Our daily bread for the day, Luc. 11, 3. [...]c. 11, 3. We haue liberty onely to pray for competent and conuenient food, and that onely for the day. This we see in the practise of Iacob, Gen. 28, [...]en. 28, 20. If God will be with me, and will keepe me in this way that I goe, and will giue me bread to eate, and raiment to put on, so that I come againe to my fathers house in peace, then shall the Lord bee my God. He desireth not great riches, or honors, or might, or maiesty, or earthly excellency & renowne, but food and raiment. These two necessary things he contenteth himselfe withall, and suffereth not his affections to wander farther. Hitherto commeth the praier of Agur, Prou. 30, 7, 8, 9. [...]o. 30, 7, 8, 9. Two things haue I required of the Lord, deny me them not before I dye: remoue farre from me vanitie and lies; giue me neither pouerty, nor riches; feed me with foode conuenient for me, lest I be full and deny thee, & say, who is the Lord? or lest I be poore and steale, and take the Name of my God in vaine. This ought to be the substance and subiect of our praier: a competent measure of earthly things ought to content vs: we must aske bread, not fulnesse of bread: raiment, not costly raiment: necessaries, Obiection. not superfluities. But may not a man prouide for the time to come, and lay vp in store for the times of need? I answer, Answer. yes, he may, he ought, as God shall affoord the meanes. This is a point of wisedome that God alloweth. It is a token not of niggardlinesse and miserablenesse, but of frugality and foresight, when goods gotten are for good vses reserued, and afterward profitably imployed, [...]autions to [...]e obserued [...]laying vp. and therefore is not forbidden. But wee must remember these cautions and conditions: First, they must be iustly gotten. Things euilly gotten, are as euilly kept, & oftentimes as euilly consumed. A little wel gotten, is better then the treasures of iniquity. One morsell of bread obtained by the sweat of our browes, is better then an house filled with robbery. That which is not well gotten, is not ours, but another mans. Secondly, as that which is laide vp must haue a sure foundation, it must be iustly and rightly gotten, so we must not put our trust and confidence in it. If God do but blow vpon it, he can driue it away, as chaffe before the winde: and if he do not take it from vs, yet he can make it to be vnprofitable vnto vs. Though he take not away our garments, he can make them that they shall not warme vs: and our food that it shall not nourish vs; so that albeit we haue bread, we shall not haue the staffe of bread; to teach vs, that Man liueth not by bread onely, Math. 4, 4. but by euery word that proceedeth out of the mouth of God. Thirdly, it must not be laide vp to be meate for the worme and the canker, but to be spent in lawfull vses. Our families challenge one part, the Church of God another, the poore Saints another, yea we are debters to them that dwell afarre off, euen to the Turkes and Infidels, so it be done in Christ, not against Christ: for we must do all for the truth, nothing against the truth. These rules of restraint being obserued, it is required of all, especially of those of meane condition, to haue an eye to the time to come. We must consider, not onely how we may liue presently, but how we may maintaine our selues heereafter. Now we liue in health, in wealth, or at least in a competent measure: we liue in daies of plenty, of peace, of liberty, and freedome to follow our businesse. We haue our limbes and strength of body able to labour and take paines. Wee know not what times and tempests hang ouer our heads. We may be visited with sicknesse, or pinched with pouerty, or haue our limbes taken from vs; we may be striken with blindnesse, or lamenesse: and if none of all these afflictions come vpon vs, yet the infirmities of old age will ouertake vs, which is as the night wherein we cannot worke.Eccl. 12, 3. Then the keepers of the house shal tremble, and the strong men shall bow themselues, and the grinders shall ceasse because they are few, & those that look out of the windowes shall be darkned: so that we should labour in the daies of our youth, & in the floure of our age, while the euill daies come not nor the years draw nigh, when thou shalt say, I haue no pleasure in them. Age is an hastie thing, it tarrieth for no man,Cicero de Senect. it will creepe vppon vs sooner then wee are aware. Wherefore doth GOD giue vnto vs all these meanes and this blessed opportunity▪ (which being once gone cannot be called backe) but that we should make vse of it? There is no day, but it hath his night: there is no calme, but it hath his storme: there is no peace, but it hath his warre: there is no health, but it hath his sicknesse. Though we haue now sufficient, we know not (alasse) what experience we may haue of want, and how soone also. Wee should therefore prouide in time of our health, to keepe vs in our sicknesse: wee should labour in youth to keepe vs in age: [Page 102] and lay vp in time of plenty, to furnish our selues against dearth and scarsity. We see the prouidence that was in Ioseph, he laid vp corne in the plentifull yeares, to serue them & saue them in time of famine, and therefore he preserued the liues of many thousands, Gen. 41, 48. The Apostles prouided afore hand to send succour and releefe to the Church of Iudea, being fellow-members of the same body,Acts 11, 28. and professing all one communion of Saints. So the Apostle teacheth, 1 Tim. 5, 8. If any prouide not for his owne, and specially for those of his owne house, he hath denied the faith, and is worse then an Infidell. But Christ our Sauiour saith, Lay not vp for your selues treasures on earth, Obiection. where moth and rust doth corrupt, and where theeues breake through and steale, Math. 6, 19. If then he forbid all men to lay vp, who shall dare to hoard vp any thing? I answer, Answer. he forbiddeth in some sort, not simply: to wit, to lay vp with respect to our owne priuate profite onely, without respect of the good of the Church or Common-wealth; as if he had said, Take heed that ye gather not riches for your owne vse and benefit alone, as if none should liue in the world besides your selues, and so make your treasures your trust, & place your happinesse and felicity in them. But our happinesse must be in heauen, and in the life to come, where it cannot be taken from vs. Againe, Obiection. it will be saide that Christ forbiddeth the care of the things of this life, and to take thought what to eate or what to drinke, or what to put on, Math. 6, 25. I answer, there is a double care, Answer. a lawfull and an vnlawfull, a godly and an vngodly care. The lawfull and honest care is that, whereby a man prouideth for things needfull in time to come. For if then we should begin to prouide: necessaries when we are presently to vse them, we should be like to souldiers, that are to seeke for armour when they should put it on; or like the foolish Virgins mentioned in the Gospell,Math. 25, 10. that went to buy oyle for their Lampes when it was too late. There is an vnlawfull care, which is ioyned with distrust. Such men doe neither deale vprightly and iustly in their callings to labour the thing that is good, and to get the thing that is honest in the sight of all men; neither yet commit the successe of their labours to the blessing of God, but vse shifts that stand not with equity and a good conscience. This maketh the heart heauy, & withdraweth vs from praier, from hearing the word, and from the worship of God. This is that which Christ forbiddeth in this place. If it be farther obiected, Obiection. that Christ saith, Take no thought for the morrow, for the morrow will take thought for it selfe: sufficient vnto the day is the euill thereof; Math. 6, 34. I answer as before, Answer. that the purpose of Christ is not to perswade any to sloth and idlenesse, or to slake in vs diligence in our callings, but to draw vs from all inordinate and distrustful care for the morrow, whereby we vexe our mindes with trouble and turmoile for things vnnecessary. Euery day by reason of mans sin, hath griefe enough, and therefore should euery day content it selfe with his owne care, and not cast his proiects for daies and yeares.
But while we condemne the vnlawfull carking, let vs take heed we doe not cast away that honest and holy care of prouiding things needfull in time to come. Christ our Sauiour had a bagge to keepe prouision for himselfe and his Disciples, which Iudas bare, Iohn 13, 29. Hence it is also, that he gaue commandement,Iohn 6, 12. that they should gather vp the broken meate, and addeth this reason, that nothing bee lost. This serueth as a notable instruction for men of meane ability and small meanes, to teach them to prouide in time for the maintenance of themselues and their families. This concerneth artificers & tradesmen, husbandmen and day-labourers, to seek as thrifty men to saue somewhat (as they say) against a wet day. They must labour and take paines while their strength is great, and their sight is good: that when they shal be old, or weak, or blind, and euery way vnable to follow their calling, they may finde meanes to maintaine them of their owne, and not seeke releefe abroad, and so be a burden vnto others: yea when GOD shall call them out of this world, (as we hold our life and all things else with the greatest vncertaintie) wee may leaue our wiues and children wherewith they may liue with comfort, and not depend vpon the kindnesse and curtesie of other men. This is a point little regarded of drunkards and vnthrifts, who, if they may haue for the present to satisfie their lusts, care not though they bring their seede to beggery. Woe be to such mercilesse Creatures, more cruel then the Tyger or the Beare, exposing their posterity to a sea of miseries. These are worse then the sauages & infidels, and haue denied the faith.
Let all poore men beware of idlenesse; let them not spend in a moment that which hath beene long in getting: let them not consume that little which they haue in belly cheere, & delicious fare, and in costly apparell, but vse the creatures of God soberly, moderately, & sparingly; considering both the shortnesse of their owne liues, and the hardnesse of other mens hearts. Let them not giue sleepe vnto their eies, nor slumber to their eie-liddes. Let the sluggards goe to the Ant, and learne wisedome by her waies, which hauing no guide, ouerseer, nor ruler, prouideth her meat in the summer, and gathereth her food in the haruest, Prou., 6, 7, 8.
Thirdly, seeing it is required of vs to haue Vse 3 contented mindes, it putteth vs in minde of this duty, that we auoid couetousnes which is directly contrary to contentation. It is a common corruption yt taketh hold of our corrupt nature, & a fruite of the old man which must be mortified of al the children of God, and so much the rather because it stealeth vpō vs at a [Page 103] sudden, and draweth away our hearts from God and godlinesse. This is the vse directly touched and taught by the Apostle, Heb. 13. [...]b. 13.5. Let your conuersation be without couetousnesse, and be content with such things as ye haue. The greatnesse of this sinne is such that it causeth a man to be an idolater, as Ephe. 5.5. Col. 3.5. This ye know, [...]h. 5.5. CoI. [...]. that no whoremonger, nor vncleane person, nor couetous man, who is an idolater, hath any inheritance in the kingdome of God, and of Christ. [...]ow the co [...]ous are [...]dolaters. The couetous are idolaters or worshippers of idolles two wayes. First, because they preferre their riches in their affections before God, the gift before the giuer of them; depending vpon them as vpon God, trusting in them, [...]b 31.24. as in God, saying vnto them, Thou art my confidence, as we heard before out of the booke of Iob.
Secondly, because they account their life to consist in their riches, and to rest vpon their wealth, rather then to stand on the prouidence of God, failing of all comfort, and hope, and ioy, when their wealth faileth them. Sathan vsed this bait to bring Christ himselfe to idolatry, when he offered vnto him the kingdoms of the world, and the glory of them. How easily we slippe into this sinne, appeareth by the example of the rich man that came vnto our Sauiour; when he was bid sell all that he had, hee went away pensine and sorrowfull, Matth. 19. Hence it is that he saith in another place, [...]k. 12.15. Take heed and beware of Couetousnesse, for a mans life consisteth not in the aboundance of the things which he possesseth. We are ready to flatter our selues, and to say to our soule, Thou hast much goods layd vp for many yeeres, take thine ease, eate, drinke, and be merry: vntill it be said vnto vs, Thou foole, this night shall thy soule be required of thee, then whose shall those things be, [...]ouetousnes [...]y be in the [...]ore, as well in the rich. that thou hast prouided? This is a sinne, not onely in the rich, but also in the poore. True it is, such as are in want and necessity, do wash their hands as innocent in this matter, but they do it as Pilat did touching blood, which notwithstanding did cleaue so fast vnto his loynes, that all the Fullers earth, and all the waters in the Sea, could not wash away the guilt, and staine therof from him. So the poore for the most part, put this sin farre from them, and thinke it doth not belong vnto them: they cry out against the rich, because they are couetous, as blinde men deceiuing themselues, and beholding their owne faces in a false glasse. For first of all, they vse vngodly shifts, and vnlawfull meanes to store themselues, which is right couetousnesse. They care not how they come by meate, money, corne, or any thing so they may haue it.
Againe, they beare not the burden of pouerty patiently, but murmure and grudge at it, nay, at him that sendeth it: but whosoeuer disdaineth his present state, because it is not higher, richer, and better, is couetous: therefore the poore may be couetous.
Furthermore, they are oftentimes idle, and liue by the sweat of other mens browes, and breake out into pilfering and stealing, and so not onely couet, but catch and conuey vnto themselues other mens goods. This also is couetousnesse, and this is a common sickenesse and disease of the poore. For as pride may walke and iet vp and downe in a russet coat, so may couetousnesse lodge in a simple and smokie cottage. But in whomsoeuer it be, whether in the rich or poore, it is a dangerous euil, it bringeth the couetous man to destruction of body and soule.2 King. 5.22. It brought the leprosie vpon Gehazi, that coueted the siluer, and garments that Naaman offered, Elisha refused, but he accepted. It brought a more heauy plague vpon the soule and conscience of Iudas, Matth. 27.5. for when he had betrayed his master for thirty shekels, in horror of himselfe, and of his fact, he went and hanged himselfe. Hee was brought vp with Christ and liued with him, who had instructed him not to couet after siluer, nor gold; he heard his doctrine, and beheld his miracles, yet hee was infected with this disease, worse then the dropsie or the hungry euill.The description of a couetous man. It seeth nothing in another without grieefe and sorrow, and is neuer well contented vntill he haue it himselfe, and then hee cannot bee satisfied, but still hee would haue more.
The more he hath, the more he thinketh he hath not. The more full his coffers are, the more he iudgeth them to be empty: for as much as he wanteth as well those things that he hath, as those things that he hath not. It is a great blessing of God,Chrys. in Math. 26. homi. 81. that the earth yeeldeth the fat of wheat: but the couetous man is not a little greeued, that in stead of eares of corne, it doth not shoot and send forth leaues of gold, that euery riuer doth not runne with streames of gold, and that the barraine mountaines haue not gold to bee digged out of them, in stead of stones. He is oftentimes greeued at the seasonablenesse of the weather, at the fruitfulnesse of the seasons, at the plenty of all things, at the increase of the earth, and at the sweet influence of the heauens; hee taketh it heauily, when there is store and aboundance, that there is no want, nor crying in our streetes; because he cannot fell his corne, his cattell, and commodities at the dearest rate. He hateth all men, both rich and poore: the rich, because he doth not possesse that which they haue: and seeth them to abound as well as himselfe, whereas he cannot abide that any should enioy any thing, and thinketh it lost that passeth by his doore: the poore, because they craue somewhat of him, which he is as vnwilling to leaue as his life: and therefore as if he were hurt, and wronged with all, he is angry and offended with all.
The more he hath,The more the couetous man hath, the more he coueteth. the more he craueth and coueteth. Euen as the drunken man is more vexed with thirst, then he that vseth to drinke with sobriety and moderation, and is therewith contented: so the couetous person, that [Page 104] hath the greatest plenty, is much more tormented with desire of more, then he that is satisfied with a small portion, or pittance of the things of this life.
It falleth out oftentimes that such as haue least charge lying vpon them, are most ouer-charged with this, as with a most heauy burden. This is that vanity that Salomon pointeth out,Eccle. 4.8. Ecclesiastes chapter 4. There is one alone, and there is not a second, yea, he hath neither childe, nor brother; yet is there no end of all his labour, neither is his eye satisfied with riches, neither saith he, For whom doe I labour, and bereaue my soule of good? It is not abundance, or masses and mountaines of gold and siluer that can quench this vnsatiable thirst, but thereby it is rather encreased. For as more wood put to the fire, augmenteth the flame and the heat: so the desire of many by addition of wealth, is multiplyed. He is fitly compared to the man possessed with an vncleane spirit,Chrysost. in Matth. 8. hom. 29. & in Mat. 26. hom. 82. who wore no cloathes, but had his dwelling among the tombes and mountaines: no man could binde him nor tame him, but he brake the fetters and pulled the chaines asunder, and cut himselfe with stones, Mar. 5.3. Luke 8.27. He was exceeding fierce, but couetous men are farre worse. He that was possessed, was deliuered by the word of Christ, and the diuell was driuen away, and left his hold: but they that are seruants, or slaues to their money, will not hearken vnto Christ; they haue so much of this earth in their eares, or rather in their hearts, that albeit they heare him daily preached vnto them and sounding as a shrill or loude trumpet, yet they beleeue not, they yeeld not, they obey not. The man possessed spared not such as came neere him: but they spoile and rauin as wel afar off frō them as hard by them; they spare none whom they catch in their snares, not friends, not kinsmen, not brethren: they teare them, and rent them in pieces, whomsoeuer they can compasse. Hee went naked: but these clothe themselues sumptuously (except such as grudge themselues apparrell) with the spoiles of others, as if they had taken them prisoners in the day of battel, and make them goe naked, or in threed-bare coates that come in their way. He smote himselfe, not knowing what he did: but these smite and kill others secretly, they grinde the faces of the poore, and pull off the skin from their backes. He abode among the graues and tombes of the dead; but these are very sepulchers themselues. For what is a tombe, but a stone couering the body of the dead? What then? are not their bodies much more wretched and miserable then those stones, which couer their dead soules, dead in sinne, and as stinking carcasses casting out a loathsome sauour? And to this purpose Christ speaketh to the Pharisees, Matth. 23.27.Matth. 23.27. Ye are like to whited sepulchers, full of extortion & excesse, full of hypocrisie and iniquity.
This sinne hath diuerse branches vnder it, according to the diuers practises of it, first,The branches of coetousnesse. when men seek only or principally for worldly goods, neglecting or not regarding spirituall graces in comparison of them. Wee are charged to lay vp our treasure in heauen, Matth. 6.19, 20, 33. where the moth cannot corrupt it, nor theeues steale it. We are commanded to seeke first the kingdome of God, and his righteousnesse. But whatsoeuer God require of vs, the greatest sort doe what they list: for as Esau sold his birthright for a messe of pottage, Heb. 12.16.Religion [...] regarded. So doe prophane men sell their soules for old shooes, and saluation purchased by Christ at a most deare rate, for a song. This may seeme strange vnto some, but there is nothing will appeare more true, if we consider the course of the world, and obserue the liues of men. This is the sinne of our age, wherein the least profit and pleasure is cared for aboue true religion. Euery drunken feast is cause sufficient with vs to intermit ye worship of god. Euery prophane meeting of prophane men, is valued and prized aboue the word of the eternall God. Euery feast that after a heathenish manner is yeerely solemnized, giueth occasion to multitudes to prophane and pollute the Sabboth that ought to be sanctified with publike and priuate duties agreeable vnto it; and to set that banket at nought to which God inuiteth vs by his Ministers. Our thoughts, our meditations, our desires, our delights, are so taken vp with earthly things, that though there be much preaching, there is little profiting; though there be much teaching, yet there is little hearing, little obedience.
The second branch of couetousnesse, is to put our trust and confidence in the things of this life, which is the idolatry of the heart, as we noted before. If we set our hearts vpon our goods, we make them our God, and the earth our happinesse. Hence it is, that Christ maketh it so hard a matter for a rich man to enter into the kingdome of heauen, as for a Camel to goe through the eye of a needle, Matth. 19.Matth. 19. [...] because they trust in their riches, Mar. 10.24.Mar. 10.24. Likewise the Apostle chargeth Timothy to charge them that are rich in this world, that they be not high minded, neither trust in vncertaine riches, but in the liuing God, who giueth vs richly all things to enioy, 1 Tim. 6.17. The third branch is, when we regard and respect onely our selues. It is not enough, that we doe no harme with them, God requireth that we doe good. Christ shall say at the last day, I was an hungred, and ye gaue me no meate: naked, and ye clothed me not: sicke and in prison, and ye visited me not: goe into euerlasting fire prepared for the diuell and his Angels. That euill seruant that did not diuide his substance among his fellow seruants, perished through his couetousnesse: and he that receiued one talent, and digged in the earth to hide it, had it taken from him, and heareth this sentence denounced against him: Thou wicked and slouthfull seruant and vnprofitable.Matth. 25. [...] God [Page 105] bestoweth not his blessings vpon vs to fat our selues with thē, as Oxen in a stall, or as swine in a stye, without all consideration of the Church, or Common-wealth, or of the poor: but he hath made vs stewards and disposers of them to the glory of God, and the good of others.
[Verse 31. All they that were numbred in the campe of Dan, &c:] We see in this place that this last standard beareth the name of Dan; whereby we see that God raiseth vp as a chiefe instrument in this mighty host, one of the lowest sort, one that was obscure in the family of Iacob; which serueth to magnifie the mercy of God, & to depresse the pride of man. Iacob in his last will and testament, foretelleth the estate of this Tribe, Gen. 49, 17. Dan shall be a serpent by the way, an adder in the path, that biteth the horse-heeles, so that his rider shall fall backward: which declareth, that the power & might of this Tribe should not be great, but preuaile rather by fraud and deceit. [...]. 15, 76.18, 27. Thus Sampson preuailed against the Philistims, and afterward they ouercame the City Laish, [...]ctrine 7. [...]d often [...]es maketh [...]ise of the [...]kest in [...]ments. and burnt it with fire. We learne from hence, that it pleaseth God oftentimes to chuse and vse the weakest & meanest men, to bee instruments for the accomplishing of his greatest workes. Hee maketh choice of inferiour things to performe his decrees, and to do good to his Church, and to serue him wheresoeuer hee purposeth to imploy them. This appeareth cleerer then the Sun throughout the Scriptures, in preferring the younger before the elder, in the calling of many Iudges, in the election of many Kings, in the separating of many Prophets, and in the ordaining of many Apostles, who were of little reckoning and estimation before their honour and aduancement, to verifie that which the Psalmist saith, Psal. 75, 6, 7. Promotion commeth neyther from the East, nor from the West, nor from the South, but God is the Iudge: he putteth downe one, and setteth vp another. Saul was a seeker of his fathers asses, and though hee found not them, he found the kingdome, Samuel being sent to annoint him, 1 Sam. 10. Dauid was the youngest of his fathers house, and the lowest among one of the lowest families, left with the sheepe in the wildernesse, according to that in the Psalme, He chose Dauid his seruant, and tooke him from the sheepefolds, [...]al 78, 70, 71 from following the Ewes great with young, he brought him to feede Iacob his people, and Israel his inheritance. And as God chose him from feeding a flocke of sheep, to feed a better flocke, so he chose some of his Apostles from catching fish, to catch foules. Peter was a fisherman, as before him Amos was an heard-man. Thus did God throw downe the strong walles of Iericho, not by might of men, nor by munition of war, but by Rams horns, which were blowed by the Priests, Iosh. 6, 20 In the creation, he brought light out of darknesse, the fowles out of the waters, and all things out of nothing, Gen. 1, 3, 20. Heb. 11, 3. Christ wrought many of his cures in like manner, in healing the blinde man; for hee spate on the ground, & made clay of the spettle, and then annointed the eyes of the blinde man with the clay: then he had him wash in the poole of Siloam, who by and by went his way, & washed, and came seeing, Iohn 9, 6, 7. Likewise in the worke of our redemption, the truth of this is more apparant, for he wrought by contraries, bringing life out of death. He came downe to the earth, to lift vs vp into heauen,Beza. Confess. chap. 3. art. 29. Eph. 2, 6. He suffered the punishments of our sinnes, that he might make vs free from them, Math. 11, 28. 1 Pet. 2, 24. He perfectly fulfilled all righteousnesse, that he might couer our vnrighteousnesse, Rom. 5, 19. And to the end he might fully satisfie for our sinnes, hee was made sinne, that wee might be made the righteousnesse of God in him, 2 Corin. 5, 21. He was bound, that we might be loosed: hee was condemned, that we might be acquitted: he was crucified in his body, that hee might nayle our sinnes to his Crosse, and fasten them there for euer, Col. 2, 14. He tooke vpon him the curse due to vs, that he might appease the wrath of his Father against vs, Heb. 10, 10. He dyed for vs, that we might liue: he was buried and laide in the graue, that he might ouercome death in his owne cabin and denne, Acts 2, 24. Lastly, he rose againe as a Captain and Conqueror from the dead, and could not be holden of the sorrowes of death, that wee should walke in newnesse of life, Rom 6, 4. All these examples, of Saul, of Dauid, of Amos, of Peter, of Christ, of the Patriarkes, of the Prophets, of the Iudges, and of the Apostles, serue to teach vs this truth, that it is the manner of Gods dealing, to make choise of small meanes to effect great matters, and to single out weake instruments to worke out worthy enterprises.
Neither ought this to be maruelled at, as Reason 1 strange in our eyes. For if there were no other reason to induce vs to beleeue it, the only will and good pleasure of God ought to be sufficient, as being the highest mouing cause, and indeed the cause of all causes. His will is a law, and who shall heerein controule him of errour, or conuince him of folly, or condemne him of vnsufficiency? If he will let the full & rich goe away empty, who shall say vnto him, Why dost thou so? Or who can accuse him of rashnesse? This is that which Christ our Sauiour setteth downe, Luc. 10, 21. In that houre Iesus reioyced in spirit, and saide, I thanke thee, O Father, Lord of heauen and earth, that thou hast hidde these things from the wise and prudent, and hast reuealed them vnto babes: euen so Father, for so it seemed good in thy sight. Where wee see, he maketh the pleasure of God to be the stay of himselfe: so it ought to be with vs, if we once come to know what seemeth good in the eyes of God, though we know no more, though we can see no farther, [Page 106] and though ten thousand reasons as a mighty army may seeme to encounter against it, yet we must rest our selues vpon it as vpon a rocke, and build our house vpon it as a foundation.
Reason 2 Secondly, this serueth best to make manifest the glory of God, when as great things are done by a weake hand. Now, the weaker the instruments are, which he setteth on work, the more euidently is his power seene, and the better doth his praise appeare. This gaue Dauid comfort and assurance being a stripling, vnarmed and vntrained to the field, to encounter hand to hand in a single combat with a mighty gyant: he doubted not to ouercome him, but was perswaded in his heart of his helpe that neuer forsaketh his that trust in him and call vpon him, that he should smite him with his sling, & take his head from him with his sword, and giue the carcasses of the hoste of the Philistims, vnto the fowles of the ayre, and to the wild beasts of the earth: and he maketh this the reason of all, That all the earth may know that there is a God in Israel, 1 Sam. 17.46.1 Sam. 17.46. This also doth the Apostle inferre and inforce in another kind, speaking of our saluation and redemption, and of those that are counted worthy to be partakers of them, 1 Cor. 1.26.1 Cor. 1.26, 27, 28, 29, 31. You know your calling, how that not many wise men after the flesh, nor many mighty, nor many noble are called: but God hath chosen the foolish things of the world to confound the wise: the weake to confound the mighty: the base and despised to bring to nought things that are magnified in the eyes of men, That no flesh should glory in his presence, &c. according as it is written, he that glorieth, let him glory in the Lord. His glory is lesse aduanced and set forth by great persons; they are as a cloud before our eyes, or as amist▪ and veile to ouershadow vs, and to keep from vs the glorious light of the bright shining Sunne, I meane the glory of the mighty God: as the Lord himselfe teacheth Gideon, The people that are with thee are too many for me to giue the Midianites into their hands, lest Israel vaunt themselues against me, saying, Mine owne hand hath saued me, Iudg. 7.2.Iudg. 7.2. So then, whether we doe consider the first moouing cause which is the will of God, or the last final cause which is the glory of God, it appeareth hee will oftentimes accomplish great things by meanes and instruments of low degree.
Vse 1 Let vs proceed to the vses, and handle them briefly. First, forasmuch as God aduanceth weake things to worke out the decree of his prouidence, wee may truely conclude from hence the powerfull hand of God, that is able to bring to passe whatsoeuer he pleaseth. Hee worketh after the pleasure of his owne will, sometimes by weake meanes, sometimes by no meanes, sometimes aboue meanes, and sometimes contrary to meanes. When the chiefest among the sonnes of men will bring any thing to passe, they make choice of the fittest and forwardest meanes, euen such as are most likely in the eies of men, and in the iudgement of the world. When Salomon purposed to build the Temple for the worship of God, he made choice of the fittest wood,1 King 5. [...]. and of the fittest workmen: it was in him to chuse them, but it was not in him to qualifie them whom he findeth in themselues to be vnfit. But it is not so with God, he oftentimes employeth the most backeward, vntoward, vnlikely, vnpossible; because he is able to fit them and furnish them with power, strength, and ability to goe through with the worke that he setteth them about: so that wee may cry out with admiration, How great and wonderfull is his Name in all his actions! This is concluded directly, Psal. 8.Psal. 8.1, 2. O Lord, our Lord, how excellent is thy Name in all the earth! who hast set thy glory aboue the heauens: out of the mouth of babes and sucklings hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and the auenger. Where we see, that vpon Gods choice of weake and infirme instruments, he gathereth the excellency of his Name, and the greatnesse of his power, which he repeateth againe in the last verse, O Lord, our Lord, how excellent is thy Name in all the earth. There is none is aboue him, none is equal vnto him, none can be matched or compared with him: all things are put vnder his feet.
Secondly, we learne another trueth to bee Vse 2 acknowledged of vs, that all things are not to be respected according to the outward appearance. We are oftentimes deceiued, and cannot see into the workes of God. Our Sauiour speaketh notably to this purpose against the Pharisees, Luke 16.Luke 16.15. Yee are they which iustifie your selues before men, but God knoweth your hearts for that which is highly esteemed amongst men, is abomination in the sight of God. This may not any way seeme strange vnto vs, forasmuch as God respecteth no mans person, as Gal. 2. where the Apostle proouing himselfe to be an Apostle, not of men, neither by man, but by Iesus Christ, who called him from heauen to preach the Gospel, saith, Of these, Gal. 2.6. who seemed to bee somewhat (whatsoeuer they were, it maketh no matter to me; God accepteth no mans person) for they who seemed to bee somewhat, in conference added nothing to me. In these words he speaketh of the Apostles, Peter, Iames, and Iohn, that had beene poore fisher-men, and men of small reckoning and respect, yet they were honoured of God to be Apostles and planters of Churches, so that hee saith, It skilleth not what they haue beene in times past. Euery man therefore is to be esteemed according to his calling, and to bee accounted off according to the grace of God giuen vnto him. Many that are first, shall be last, and the last shalbe first. We must esteeme of men, not as they haue beene, but as they are. When men haue repented, wee may not [Page 107] vpbraid them with their liues past, nor cast in their teeth, their former offences. We must not take occasion by the infirmities of mens actions to contemne their persons. Such is the mercifull dealing of God toward vs, that he accepteth not of vs as we haue beene, but as we are when we repent and returne vnto him.
It is the policy of Satan, and the impiety of his instruments to obiect the weakenesse and slippes of our life past: but we say vnto him, and vnto them all, Tell vs not what wee haue beene: but tell me what by the mercy of God I am, and what by the strengthening Spirit of God I will be. I am a sinner, I confesse it: howbeit, I am a penitent sinner. We are not therefore to be carryed away with the consideration of mens persons and outward quality or condition of life, as countrey, or kindred, or sexe, or age, or birth, or riches, or pouerty, or learning, & such like; for as much as God giueth not his gifts according to the outward appearance of the person, but according to his wisedome and pleasure, which are alwayes iust, and respecteth not the rich more then the poore, for they are all the worke of his hands, Iob 34.19. [...] 34.19. This doth the blessed Virgin acknowledge, [...]e 1.48. Luk. 1. that the Lord regarded the lowe estate of his handmaid, so that thenceforth all generations should call her blessed. Hence it is that hee reprooued the humane iudgement of Samuel, beholding the person of Eliab the eldest sonne of Iesse, and saying, Surely the Lords annointed is before him: Looke not on his countenance, or on the height of his stature, because I haue refused him: for the Lord seeth not as a man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart, 1 Sam. 16.7. [...]am. 16.7. Those whom God honoureth we must honour, and despise no man for the meanenesse of his place, and basenesse of his person, and lownesse of his condition. They are therefore iustly to be reprooued that reiect the Ministery of the word, in regard of the simplicity of their persons that are the Ministers: as they dealt with Christ our Sauiour, [...]ke 4.22. [...]rke 5.23. Is not this Iosephs sonne? from whence hath this man these things? and what wisedome is this which is giuen vnto him? Is not this the Carpenter? the sonne of Mary? the brother of Iames and Ioses, and of Iuda and Simon? and are not his sisters with vs? Thus they were offended at him. Hence it is, that Christ saith vnto them, A Prophet is not without honour, but in his owne countrey, and among his owne kinne, and in his owne house, Mar. 6.4. [...]arke 6.4. It skilleth not whether the Ministers be rich or poore, wise or simple, noble, or vnnoble; if they say vnto vs, Siluer and gold haue we none but such as we haue we giue vnto you, Act. 3. [...]ct. 3.6. we must accept of them and of the word of reconciliation, and account their feet beautifull that bring glad tidings of good things. Though they bring heauenly treasures in earthly vessels, yet the excellency of the power is of God: so that the meaner the person of the Minister is, the more we ought to magnifie the Author of their ministery, remembring alwayes that we ought not to haue the faith of our glorious Lord Iesus Christ in respect of persons.
Thirdly, for as much as God vouchsafeth Vse 3 to chuse weake agents to promote his causes and to further his workes, we conclude from hence that fearefull is the estate of the wicked; if their eyes were opened to behold it, and their hearts enlightened to take notice of it. Howsoeuer they set their hornes & heads on high, and exalt themselues in their owne pride, yet the poorest and simplest meanes strengthened of God, and armed by his power, shall be able to bring them downe to the ground, and to lay their honour in the dust. They shall know one day that they fight against God, and rebell against the most High, who wanteth no weapons to destroy them; he can arme the least things against them, as wee see in the destruction of the Egyptians, to wit lice, flyes, frogs, grashoppers, and such like, all brought vpon them by the rod of Moses. This vse is concluded by the Prophet Esay, Chap. 27.11.Esay 27.10.11 When the boughes thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no vnderstanding, therefore he that made them will not haue mercy on them, and he that formed them wil shew them no fauour. He sheweth in these words, and in this place, the certainty of the destruction of the enemies of the Church, their defenced cities shall be desolate and left like a wildernesse. But how shall this be? God needeeth not the power of mighty enemies, hee needeth not armies of men, or legions of Angels, or such like strong meanes to effect it, the women shall come and set them on fire, that is, weake meanes and silly creatures, euen such as are by nature fearefull, an army of Hartes shal haue strength and courage enough when God setteth them on worke. Great is the force of weake Souldiers vnder such a Captaine. If they that haue the least power and pollicy be made the Lords workemen, and employed in his seruice; who shall be able to daunt them and to driue them from their worke? who shall fray them and affright them, and make the rest of them turne their backes? They haue their calling and commission, and they canneuer ceasse, vntill they haue ended the businesse, and finished the worke to which they were sent; according to that which Gamaliel saith of the preaching of the Apostles, being in themselues, & of themselues simple and vnlearned men, Refraine from these men, and let them alone, &c. for if it bee of God, ye cannot ouerthrow it, lest haply ye be found euen to fight against God, Act. 5.Act. 5.38.39. This is little regarded or considered of the enemies of God, and the persecuters of the Church, they runne on in their wilde courses, & think they can doe what they list: whereas they ly open [Page 108] to euery iudgement, and euery creature shall be able to worke out their destruction.
Vse 4 Fourthly, seeing it seemeth good to God to accept of their seruice that seeme farthest off and most vnlikely to doe him seruice: let no man presume vpon the greatnesse of his gifts, and the excellency of his calling: let him not lift vp himself aboue others, to think himselfe better & preferre himself before his brethren, neither contemne them of lower degree, of meaner place, of lesser gifts. The heart is of the Lord, the blessing is of the Lord, the successe is of the Lord. Hence it is that the Apostle saith,1 Cor. 4.6, 7. Who maketh thee to differ from another? and what hast thou, that thou diddest not receiue? Now if thou diddest receiue it, why doest thou glory as if thou hadst not receiued it? 1 Cor. 4.7. Our Sauiour rebuketh a young man that would not giue ouer the world, and telleth him,Matth. 19.30. and 20.1.16. the first shall be last; and the last, first, Such as in the visible Church haue the chiefe place, and in the opinion of men are in greatest account, because they carry the greatest name of piety and holinesse, are nothing lesse inwardly then that which they appeare outwardly, and therefore notwithstanding the roome and reputation that they hold in earth, they shall be quite shut out of the kingdome of heauen, as was verified in the Scribes and Pharisees, and all hypocrites, who for a pretence made long prayers, but shall receiue the greater damnation. This he sheweth farther by the similitude of an housholder, who hired labourers at all houres into his vineyard, and thereupon concludeth the point againe, that the first shall be last, and the last first. Presume not therefore of thy selfe, neither glory in thine owne workes, nor boast of thine own gifts: it may please God to sanctifie others to goe before vs, and to make them out runne vs that sette out after vs. Hee accepteth them that are of smaller gifts and lower place, and therefore we ought not to reiect them or contemne them. When he chose speciall witnesses of those things that he spake and did, and sent them out to heale the sicke, and raise the dead, and cleanse the lepers, to giue sight to the blinde, and to preach the Gospel, he did not call the learned & wise men of the world, but simple fishermen and such as the world accounteth idiots, and men of no fashion, or estimation. Such then as seeme to be behind, are taken forward, and made more profitable then those that were before them. Wee see this in Amos, Amos 7.14, 15 He was no Prophet, nor a Prophets sonne, but an heardman and a gatherer of Sycamore fruite: the Lord tooke him as he followed the flocke, and said vnto him, Goe, Prophecy vnto my people Israel. 1 Tim. 1.13. 1 Cor. 15.8.9. Act. 8.1. and 9.1. Ephe. 3.8 Gal. 1.23. The like wee might say of Paul, he was most vnlike to be called and to be imployed in the affaires of the Church, as himselfe confesseth, and the history of the Actes importeth, 1 Tim. 1.13. 1. Cor. 15.8, 9. Act. 8.1. and 9.1. Ephe. 3.8. He confesseth that before his conuersion to the faith, he had been a persecuter, a blasphemer, and iniurious: consenting to the death of Stephen, and breathing out threatnings and slaughter against the disciples of the Lord: one borne out of due time, the least of the Apostles, the least of all Saints, not meete to be called an Apostle, but rather a destroyer of the faith of the brethren. But when he came to preach the faith which before he destroyed, he was nothing inferiour to the chiefe Apostles;2 Cor. 11. [...] more then a Minister of Christ, in labours more aboundant, in stripes aboue measure, in prisons more frequent, in deaths oft; louing him very much, of whom he had receiued much, so that he gaue no place to the residue of the Apostles.
Euen as in the manner of the natural generation, we see that oftentimes, such as are of weakest nature and constitution of body, are blessed with increase of children, and a plentifull posterity, more then those that are of stronger complexion: so such as haue meane gifts, and lesser knowledge, and perhaps neuer trained vp in the schooles of the Prophets, may saue more soules, and bring more to God then such as haue taken many degrees, and haue attained to a great depth, and profoundnesse of learning, as we shall haue occasion farther to shew in this booke. What then?Chap. 8. Obiection. are Vniuersities to be despised? are schooles of learning to no purpose? No: Answere. they are nourceries of knowledge, humane and diuine. They are as those riuers that water the garden of God. The Lord blesse them that blesse those places, and curse them that are enemies to the peace and prosperity of them, and thrust thorough their loynes that wish their hurt, neither let them which goe by, say, The blessing of the Lord be vpon such, we blesse you in the Name of the Lord. Neuerthelesse, the Lord is not bound to such as are brought vp in those places: but maketh the labours of those that want the Artes and Tongues, being conscionable in their callings, very auaileable, to the glory of his Name, and to the sauing of many soules.
Lastly, we are put in mind of this duty, that Vse 5 we ought not to rest vpon flesh and blood, as vpon a reede that will deceiue vs, but vpon God the Rocke of our saluation. Some put their trust in horses, and some in charets, Psal. 20. and some in Princes, Psal. 146. We can make no resistance against the weakest things, which are as warlike weapons, that neuer returne empty, but euen they shall be able to push vs downe and to preuaile against vs, and to destroy vs vtterly. Let vs not therefore lift vp our mindes against God, but humble our selues before him. Our strength is nothing, our multitudes are nothing, our Armor and munition is nothing, if God fight against vs. Let vs not thinke to escape his hands, who is able to arme few against many, and the weak against the strong, as 1 Sam. 14.6.1 Sam. 14 6. where Ionathan saith to the yong man yt bare his armour, Come and let vs goe ouer vnto the Garison [Page 109] of these vncircumcised, it may be that the Lord will make for vs: for there is no restraint of the Lord, to saue by many or by few. The same in effect Dauid speaketh to the Philistime, The Lord saueth not with sword and speare, [...] [...]7.47. (for the battell is the Lords) and he will giue you into our hands. Thus also Asa cryed vnto the Lord his God, when a great hoste of a thousand thousand, came out against him: Lord, it is nothing with thee to helpe, [...] 14.11. whether with many, or with them that haue no power: Helpe vs, O Lord, our God, for we rest on thee, and in thy Name we goe against this multitude; O Lord; thou art our God, let not man preuaile against thee. We must therefore renounce all pride in our selues, and that vaine confidence which will deceiue vs. We haue to doe with God. If he will destroy vs, and deliuer vs as a prey into the iawes of death, [...] praelect. [...]. though there be no enemie to resist vs, nor power of man to ouercome vs, yet we may not secure our selues, nor suffer our hearts to be compassed about with presumption, as with a chaine, he is able with the breath of his nostrils to blow vs away, that we shall be no more.
This vse is concluded by the Prophet Ieremy, chapter, 37.9.10. [...] [...]7.9.10. Thus saith the Lord, Deceiue not your selues, saying, The Chaldeans shall surely depart from vs: for they shall not depart. For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise vp euery man in his tent, and burne this city with fire. Whereby we see that destruction of a kingdome, or of a city dependeth not vpon a multitude of men, or vpon the valiantnesse and violence of souldiers, but vpon the pleasure of God, who executeth his iudgements by what hands soeuer he will. For when a few and poore remnant remaine, and those of wounded men halfe dead, and wholly vnable to resist, euen such as are thrust thorough with the sword, gasping for life, and ready to giue vp the Ghost: yet shall they recouer the battel that was lost, and obtaine the victory, and conquer the conquerer, and strike down as bulrushes the strongest and choicest men that before preuailed and had the vpper-hand.
A notable example and memorable exploit whereof we haue recorded in the Turkish history, [...]. history [...]e life of [...]rath the [...] concerning a Christian souldier, who sore wounded and all bloody, seeing Amurath the third king of the Turkes, comming after the victory that he had obtained, to take a view of the dead bodies, which without number lay on heapes in the field like mountaines, seeing him I say, rose vp as well as hee was able in staggering manner (as if it had beene from death) out of an heape of slaine men, and making toward him, for want of strength, fell downe diuers times by the way as he came; at length drawing nigh vnto him, as though he would haue craued his life of the tyrant, and in honour of him haue kissed his feete, suddenly stabbed him in the bottome of his belly with a short dagger, so that the conquerour was conquered, and presently dyed.
Thus it is with poore weake men when God strengtheneth them, for the feeble become strong, and the strong feeble.
32 These are those which were numbred of the children of Israel, by the house of their fathers, all those that were numbred of the Campes throughout their hostes, were fixe hundred thousand, and three thousand, and fiue hundred, and fiftie.
33 But the Leuites were not numbred among the children of Israel, as the Lord commanded Moses.
34 And the children of Israel did according to all that the Lord commanded Moses: so they pitched by their standards, and so they set forward euery one after their families, according to the house of their fathers.
Hitherto, we haue spoken of the order prescribed vnto Moses, and the people, to be obserued: now followeth briefly the execution of the commandement, as the conclusion and shutting vp of the Chapter, in these 3 verses. Howbeit before ye performance thereof, Moses addeth two cautions necessary to be obserued and considered. First, the totall summe of them that were numbred before, which amounted to the number of sixe hundred thousand, and three thousand, fiue hundred and fifty. Loe, how great the blessing of God was in multiplying his people, and what the truth of his promise is, that he made to Abraham.
Secondly, the exemption of the Leuites, who were acquitted and discharged out of the former muster, being appointed to another office of another nature, verse 33. Then is annexed the obedience it selfe, to the commandement of God: set downe both generally, The children of Israel did according to all that the Lord commanded Moses: and then particularly in two points, They pitched by their standards, and they set forward euery one according to their families, according to the house of their fathers. No man murmured at the order of God, no man enuyed his superiour, no man contemned his inferiour, but all of them rested in his ordinance, & marched according to his direction and appointment. We learne from hence, that it is the duty of Gods children Doctrine 8 to yeeld obedience, not onely to some,It is our duty? o yeeld obedience to all Gods commandements. but to all the commandements of GOD. God requireth at our hands, a full and entire obedience.
Doe wee require commandements to confirme this vnto vs, or would we haue examples? Let vs consider both. And first for precept. The Apostle is plaine, 2. Corin. chap. 7.1.2 Cor. 7.1. Hauing these promises, let vs cleanse [Page 110] our selues from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God. Where we see he perswadeth to make a through worke, to clense our selues, not onely from some filthinesse, and to retaine some, but from all: not onely of the body, but of the soule, euen of the whole man. Likewise, in the former Epistle,1 Cor. 5.7. chap. 5.7. purge out the olde leauen, that ye may be a new lumpe, as ye are vnleauened. He confesseth that they were renewed and regenerated in part, and therefore concludeth, must proceed and goe forward vntill the worke be wholly finished. For the word is compounded, signifying not only to purge, but as much as may be possible to purge out quite and cleane, as the Israelites were commended, when they celebrated the Passeouer to put away all leauen from them, so that whosoeuer had any in his house, should be cut off from his people.
To this purpose commeth the exhortation of the Apostle, Heb. 12.1.Heb. 12.1. Seeing we are compassed about with so great a cloude of witnesses, let vs lay aside euery weight, and the sinne which doth so easily beset vs, and let vs runne with patience vnto the race which is set before vs. As if he had said, forasmuch as we haue so great a multitude of beleeuers (which he compareth to a cloude that is thickened, compacted, or gathered together in the middle region of the aire, of vapours) wee must doe as they that runne in a race; they doe not onely cast away clogges and impediments, but whatsoeuer may hinder them in their course, as the cares of this life, the delights of the world, the lusts of the flesh, and generally euery thing that may cloy vs, and clogge vs in our spirituall iourney.
Thus we see, how we are commanded to cleanse away all filthinesse, to purge out all leauen, to cast aside euery weight. Behold, how the Apostle addeth vniuersall notes in euery of these places. But are these precepts without examples? are they meere speculatiue considerations without their vse? No: we haue in the Scriptures of the new Testament, many among the faithfull that receiue this commendation from the mouth of God. It is noted concerning Noah, Gen. 6.22.Gen. 6.22. that he did according, to all that God commanded him, euen so did he. It is recorded of Moses, that when Pharaoh did giue them and their children liberty to goe into the wildernesse, to serue the Lord, onely their flockes and their heards should be stayed: he answered boldly, Our cattell also shall goe with vs, Exos. 10.26. there shall not an hoofe be left behind, Exodus chapter 10.26. It is testified by the Euangelist Luke, touching Zacharie and Elizabeth, that they were both righteous before God, walking in all the commandements and ordinances of the Lord, blamelesse, Luke 1.6.Luke 1.6. All these particular testimonies doe teach vs, that it is our dutie to labour earnestly and carefully to performe a pure and perfect obedience vnto all the commandements of the Lord, that we may be entire, wanting nothing.
Now we come to the reasons, that we may Reason be farther confirmed in this trueth. First, consider the nature of God, he is perfect in himselfe, and perfect in all goodnesse toward vs. He faileth in nothing, so that he may truely say, what could I haue done more then I haue done? we must therefore answere in duty and obedience vnto him. Hence it is, that Christ saith, Be ye perfect, euen as your Father which is in heauen, is perfect, Matth. 5.Matth. 5. [...] If then we must be like him, and resemble him, we ought to striue to be like him in perfection.
Secondly, Christ Iesus is a perfect Sauiour, Reason a perfect redeemer, a perfect mediatour. Hee hath fully finished our saluation, and he dyed to satisfie for all our sinnes. If he were but halfe a Sauiour, a party obedience might bee sufficient on our part. But he neuer left the worke of our redemption, vntill he had appeased the wrath of his Father, and nailed all our sinnes vnto his Crosse. This caused the Apostle to say, He gaue himselfe for vs, Tit. 2.14. that he might redeeme vs from all iniquity, and purify vnto himselfe a peculiar people, zealous of good workes, Tit. 2.14. Seeing then that Christ Iesus hath redeemed vs from all sinne, it followeth necessarily that we should follow after all righteousnesse, and make conscience of all sinne.
Thirdly, in respect of the commandements Reason 3 themselues;Cicer. de off [...] lib. 2. for as an heathen man said of moral vertues, that they were linked together as in a chaine, so that he which had one truely, had all of them: so we may much better say of the Lawes of God, that as there is one lawgiuer which is the Author of them all, so they are all knit in a knot together, that the knot cannot be loosed, but all are dissolued. Or they being ten words are as a band, hauing ten conditions; if one of them be broken, the whole band is forfeited. The testimony of the Apostle Iames fully accordeth and agreeeth hereunto, chap. 2.Iam. 2.10. [...] Whosoeuer shall keepe the whole Law, and yet faileth in one point, he is guilty of all: for he that said, Doe not commit adultery, said also, Doe not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressour of the Law. Whosoeuer breaketh one commandement, and maketh no conscience thereof, but saith he doubteth not to be dispenced withall for it, and that he shal finde God mercifull vnto him therein, hath made himselfe guilty of the whole Law and of the punishment due to the transgressours of it.
Fourthly, there is nothing done of vs in Reason 4 this flesh, but GOD will bring it into iudgement. We run into many euils, because they seeme little, and the hedge of Gods word is easily leaped ouer. The wise man teacheth vs, Eccl. 12.Eccle. 1 [...].1 [...] that God will bring euery worke vnto iudgment, with euery secret thing, whether it be good, or whether it be euill. If he said, God will [Page 111] bring many things to iudgement, wee might haue hoped some things should be exempted. But forasmuch as we must account with him for all things, [...]. 12.36, euen for euery idle word, (as our Sauiour teacheth) it followeth that wee ought to make conscience of all our wayes and workes whatsoeuer.
Fiftly, all things commanded of God from Reason 5 the greatest vnto the least, are most iust and equall, and therefore to be obserued diligently without all parting or partiality. The Prophet reprooueth the house of Israel, that said, The way of the Lord is not equall. But the Lord saith, [...]. 18.29. O house of Israel, are not my wayes equall? are not your wayes vnequall? This reason is vrged by the Prophet Dauid, [...] 119.128, 172. Psal. 119. I esteeme all thy precepts concerning all things to be right: and I hate euery false way. His testimonies are righteous and very faithfull, which he hath commanded, and therefore he hateth from the bottome of his heart all wicked vngodly wayes. So then, whether we consider the nature of God, that he is perfect; or the redemption of Christ, that it is perfect; or the dignity of the law that it is perfect: in all these respects, we conclude this truth as hony gathered from many flowers, That it concerneth euery one of vs to yeeld obedience to all the Lawes and commandements of God.
Vse 1 Now let vs come to the vses which giueth an edge to the doctrine it selfe. And as it serueth to reprooue, so the reproofe is of diuers sorts.
[...]e first re [...]efe.First of all, it condemneth those that waste themselues, and spend their strength chiefly about the things of this world, and neuer labour after regeneration and the things of the Lord. These men neuer thinke of any obedience: How farre then are they from perfect obedience? when will these come to the iourneyes end, that are not yet set forward in the wayes? When will they finish their saluation, that haue not yet made a beginning? How do they looke to receiue the price, that sit still, and doe not yet runne in the race? or how shall they obtaine an incorruptible crowne, that doe not striue for the mastery? These thinke they haue no soules to saue, or that there is no God to serue, or that there is no life to come, or else they would not liue as beasts, or as the horse and mule that are without vnderstanding. If they liue as men that regard not the kingdome of heauen, they shal one day know that there is an hell: and if they regard not to obey God, they shall heereafter reape the fruit of their disobedience. Samuel teacheth, [...]am. 15. [...] that rebellion is as the sinne of witchcraft, and stubbornnesse is as iniquity, and therefore all such as reiect the word of the Lord, he will also reiect them from his kingdome, and from the glory of his presence.
[...]e second [...]roofe.Secondly, such are reprooued as content themselues with a small measure of knowledge and obedience, of faith and repentance. For many there are in the Church that thinke they know enough, or at least yt much knowledge is not necessary; like to the Deputy mentioned in the Actes of the Apostles, that the doctrine of Christ, was a matter needlesse, friuolous, impertinent, and vnnecessary, and a curious question about words and names, whereof a man might bee ignorant without danger.
Thus doe these iudge of religion and of the Law of God, they account basely of it, as a thing that may best bee spared. If they had truely tasted of the sweetnesse of Gods word, it would bring them altogether into loue of it. Let vs therefore labour to grow in grace vntil we come to perfection, 2 Pet. 3. For whosoeuer thinketh he hath already attained vnto it, greatly deceiueth himselfe: we haue as yet scarse laid the foundation, and doe we as men besotted with folly and spirituall pride, imagine we are come to the toppe? We are like vnto them that are in a dreame, that thinke they are eating to the full, and behold when they awake they are hungry and empty: or they that deeply conceit they are drinking, and when they arise, they see they are thirsty: so is it with these men, they are fast asleepe; and doe but dreame, when they suppose all the world is made of knowledge: whereas if they had shaken off this spirit of slumber, and were throughly come to themselues, they would bewaile their owne ignorance, and as poore blinde soules condemne their owne foolishnesse.
Let vs therefore store our selues with it: we shall herein (if in any thing beside) finde the prouer be most true, that store is no sore. It is the ground of our obedience: forasmuch as we can obey no farther then we know. The seruant can obey his masters will, no farther then he knoweth it. An ignorant seruant must of necessity be a disobedient seruant. So is it with euery Christian man, his obedience cannot go beyond his knowledge.
Thirdly,The third reproofe. it serueth fitly and fully to reproue those that do halt with God, and yeeld a maimed obedience vnto him. The sacrifices of God vnder the Law, must be whole & sound, not halt, not maimed, not lame: so should our obedience be vnder the Gospel. Men will not allow of a seruant that performeth such seruice as he requireth at his hands, when it is done to halfes: and doe we thinke to be accepted of God, when we cut off his worship in the middes? Wee deale with God as the king of Ammon dealt with Dauids messengers; hee shaued off the one halfe of their beards, and cut off their garments in the middle, 2 Samuel chapter 10. verse 4. So doe we shaue off halfe of his seruice, and thinke to make him be content with that or with nothing. If Christ Iesus had so rewarded vs in performing the worke of our redemption, and had left off before hee had brought it to perfection, wofull had our condition [Page 112] beene, it had beene good we had neuer beene borne. For if he had not throughly finished it, wee could not haue beene saued. Hence it is, that in his prayer to his Father, he saith, I haue glorified thee on the earth, I haue finished the worke which thou gauest mee to doe. Ioh. 17.4. Iohn 17. Why doe we then reward him so vnkindly? or what euill hath hee done vnto vs, that we should deale so with him? As hee teacheth, that we cannot serue God & Mammon: so we cannot serue God and our selues. There is no parting of stakes with him. He hateth party-coloured Christians, he will haue the whole man, the whole obedience, or else he reiecteth all.
Saul performed part of his will, but because he did not all that he required, hee was cast off, 1 Sam. 15. Would we haue him partly to loue vs, and partly to hate vs? partly to be pleased with vs, and partly to be offended? God doth not thus diuide his loue and hatred. Whom hee loueth, hee loueth freely, wholly, effectually. He so loued vs, that hee spared not his owne Sonne, but gaue him for vs. The like loue ought we to returne vnto him againe.Mar. 6. Herod hearing Iohn Baptistpreach the word, reformed himselfe in many things, Mar. 6.Act. 8.13. Simon Magus was baptized, and professed the faith, and continued among the people of God, and wondered at the signes and miracles that were done. But except our righteousnesse doe exceed the righteousnesse of these men, we cannot enter into the kingdome of heauen. All these are halfe Christians that serue God to halfes, like the Iewes that spake halfe Hebrew,Neh. 13.24. and halfe Ashdod: and worship God in one part, and the diuell in another, like the Colony of the strange nations transplanted in Samaria,2 Kin. 17.41. that feared the Lord, and serued their grauen images also; who while they would needes doe both, are expresly charged not to feare the Lord, Verse 34.35. neither to doe after the statutes, and ordinances, and commandements, which the Lord commanded the children of Iacob, whom hee named Israel. So is it with all such as yeeld an vnperfect and vnsound obedience; they thinke they serue God and obey his commandements, but they are greatly deceiued, and they may iustly be charged not to serue him at all.
For who required this halfe or halting obedience at their hands? Against all this maimed and mangled duty, we will oppose the practise of Dauid, a man after Gods heart, in the 119. Psalme, where he many times discouereth his zealous affection, as verses 5.6. O that my wayes were directed to keepe thy statutes then shall I not be ashamed when I haue respect vnto all thy commandements. Psal. 119.5.6.13.101. And verse 13. with my lippes haue I declared all the iudgements of thy mouth. And verse 101. I haue refrained my feete from euery euill way, that I may keepe thy word. Where wee see his manner of seruing the Lord, how farre different it is from ours: he had respect vnto all his commandements, & not to some only: he refrained his feet from euery euill way, & not frō some only. Let vs follow his worthy & holy example, and doe that which is right in the sight of the Lord,1 King 15.5. and not turne aside from any thing that he commandeth vs all the dayes of our life; so shall Gods name be glorified, so shall he be well pleased with vs, and so shall wee haue comfort, and others instruction through our obedience.
Lastly, they are also reprooued,The fourth reproofe. that thinke it enough to serue God outwardly to bee seene of men, and worship him through hypocrisie, like vnto them that looke to the garment, but neglect the body; so doe these looke to the body, but neglect the soule. For as we shewed before, that he who maketh no conscience of one commandement, but of purpose and custome breaketh the same, is guilty of all, because if like occasion were offered▪ he would breake all the rest, Iames chapter 2. verse 10. So such as looke only to the outside, and to turne their face toward religion, doe make it manifest that there is no religion in them at all.
It is strange to see how smoothly and deuoutly some will carry themselues, who notwithstanding bewray the hollownesse of their hearts. These are they that make cleane the outside of the cuppe, and of the platter: Matth. 23.25.27. that are like vnto whited sepulchers, which indeed appeare beautifull outward, but are within full of dead mens bones, and of all vncleannesse, Matthew chapter 23.25, 27. Thus it fared with Iudas, he serued God outwardly, and the diuell possessed him inwardly. If a man could deceiue the eternall God, as well as blinde the eyes of a mortall man, there might bee some colour for this colourable worship. But God is not mocked. He that framed the heart, looketh into the heart, and searcheth into the corners and secret chambers of the heart. And albeit it be deceitfull aboue all things, yet it cannot deceiue him. There was neuer in any age, place for hypocrisie: but in regard of the loose and corrupt times into which we are cast, if we were but politike and wordly-wise, wee would bee any thing, rather then hypocrites,Nothing worse then hypocrisie. which is to expose our selues to all infamy, contempt, and reproch. Religion among the greatest sort is made a by-word, and the religious make themselues a prey. What wisedome then is in vs to lay open our selues to such indignities, obloquies, slanders, and false accusations, and in the meane season to want the inward peace of a good conscience, and true comfort of a pure heart, and that which is more then all, to want the fauour of God, and his louing countenance toward vs, who hateth vs as his secret enemies for our hypocrisie? Hypocrites therefore are iustly abhorred of God & man. They draw neere to God with their mouthes, but their mindes are farre from him, Matt. 15. Their worship is like to counterfect money, [Page 113] which is gilded outwardly: but within is nothing but brasse, or such like base stuffe, so that all is not gold that glistereth: Or like the apples which grow at the dead Sea (where sometimes. Sodome and Gomorrha stood) which are faire in colour, beautifull in shew, and maruellous in greatnesse; but when you come to touch them, or to handle them, they turne to dust, and cast out a filthy sauour, more vnpleasant to the nostrils, then they were pleasant before to the eyes. Thus it is with hypocrites, they appeare beautifull before men, they loue to be well thought off by them, and haue many times more glorious shewes then other that are more sound within, because they study nothing else but how to get the applause and praise of the world. Such a one was Iudas among the Apostles: Such were Ananias and Sapphira among the disciples. Let vs take heede we be not like them, or if we will be like them, let vs know, that as we ioyne with them in their sinne, we must also partake with them in their punishments; who dyed not the common death of men, but the one hanged himselfe, the others were smitten with sudden death at the voyce of Peter, as with a thunderbolt, so that they fell downe, and neuer rose vp againe. A iust reward of all such as haue a conscience gilt, or rather guilty of the horrible sinne of hypocrisie. If a man goe about to deceiue his neighbour, how is he spoken against? but if he goe about like a wretch to cosin his master, or his father, how doe all men point at him as a varlet, and abhorre him as a beast? God is our Master, our Father, our Husband, our King, all Titles of honour are due vnto him, and too litle for him, forasmuch as no dignity, or excellency, or superiority, can be giuen vnto him, but his Maiestie and honour surmounteth them all: shall we then goe about to deceiue and circumuent him, though wee could carry it away cunningly, and not bee espied? Know therefore, that he detesteth all such wickednesse, more then man doth the deceitfulnesse that is practised against himselfe.
The first example of hypocrisie, that wee haue in the Scripture,Gen 4 5. is Caine; he came to the worship of God with his brother, but because his heart was not vpright, God had no respect vnto him, nor to his offering, no more then if hee had cut off a dogges necke, Esay 66.3. or had offered swines flesh, but reiected both his person and his oblation. The like he speaketh to the Israelites, that pleased themselues in outward ceremonies, and turned the worship of God into a lie,Ierem: 7.8.9.10, 11. Behold, ye trust in lying words that cannot profit: will yee steale, murther, and commit adulterie, and sweare falsely, and burne incense vnto Baal, and walke after other Gods whom yee know not, and come and stand before me in this house, which is called by my Name, and say, Wee are deliuered, to doe all those abominations? Is this house which is called by my Name, become a denne of robbers in your eyes? Behold, euen I haue seene it, saith the Lord, &c. Where wee see, we cannot deceiue the eye of the Lord with a lie, he knoweth our wicked hearts, and will finde vs out to bring vs to shame in this life, and to destruction in the life to come. We may not dally with him, wee cannot deceiue him: notwithstanding all our windings and turnings, and altering our selues into all shapes, he will finde vs out to the contempt of our persons, to the shame of our faces, and to the astonishment of all that behold vs.
Secondly, seeing it is a speciall duty belonging Vse 2 vnto vs, to yeeld obedience to the whole will of God and to all his commandements, we haue from hence a preseruatiue from the poyson that is cast out against vs, as it were dung in our faces, to make vs deny the faith, renounce our Religion, and start backe from our most holy profession. For seeing we must performe perfect obedience, and not limited as we thinke good, we haue direction how to serue him, that hee may accept of vs, and bee well pleased with vs. If then Satan the master of all mischiefe, and the author of all confusion, raise vp cursed instruments, brought vp as cunning schollers in his owne schoole, to scoffe at vs, and to scorne at our obedience, we must comfort our selues in the Lord, and commit our selues to the word of his grace, knowing that it is God who requireth this intire obedience at our hands, and delighteth in such sacrifice as is without blemish.
Let it not trouble vs that we heare such slanderous words, such false reportes, and diuellish lies, cast out against vs: let vs commit our causes to him that iudgeth vprightly, who will iustifie vs in the ende, and condemne our enemies. Let vs be able to say with the Prophet▪ All this is come vpon vs, Psal. 44.17. yet haue we not forgotten thee, neither haue we dealt falsely in thy couenant. These are the dayes of sinne, wherein iniquity hath already gotten the vpperhand, and such as are truely religious are made a prouerbe. God requireth of vs that we be pure: but who are in greater disgrace, then such as study after purity and true holinesse?
If we labor to leade our liues according to the Lawes of God, wee shall bee vpbraided with Puritanisme: and as the enemies of Daniel could finde no accusation against him, Dan. 6.5. except they finde it against him, concerning the Law of God: so doe our enemies deale with vs; when they can catch no aduantage against vs, they picke a quarrell with vs about the Scriptures and our profession, as if it were a shame to reade the Scriptures, or a disgrace to follow after holinesse of life.
The Apostle teacheth,Phil. 2.15. and 4.8. that wee must bee blamelesse, and pure, as the sonnes of God in the middes of a naughty and crooked nation, among whom wee are to shine as lights in the world, Philippians chapter 2.15. And againe, Whatsoeuer [Page 114] things are true, whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things are of good report, think on these things. Our Sauiour, the author of our saluation, and the finisher of our faith,Matth. 5.8. pronounceth that the pure in heart are blessed. Paul willeth his scholler Timothy to keepe himselfe pure, and to take heed lest hee make himselfe partaker of other mens sinnes. 1 Tim. 5.22.1 Tim. 5.22. and 2.8. and 3.9. He commandeth all men to pray, euery where lifting vp pure hands without wrath or doubting: and to haue the mystery of faith in a pure conscience. And in the second Epistle,2 Tim. 2.22. he chargeth him to fly the lusts of youth, and to follow after righteousnesse, faith, loue, and peace, with them that call on the Lord with pure heart. Heere we see what God requireth of vs and what he speaketh vnto vs; this is his voyce that ought to sound euermore in our eares, Be blamelesse, be pure, be the sonnes of God, in the middes of a naughty nation; blessed are the pure: haue pure consciences, pure hands, pure hearts; whatsoeuer things are pure, and of good report thinke on them. True it is, there haue alwayes beene hypocrites in the Church,Prou. 30.12. and there is a generation that are pure in their owne eyes, and yet is not washed from their filthinesse, Pro. 30.12. What then? shall we whip their faults vpon the backes of those that are of no kinne vnto them? For the faithfull, though they haue in them many frailties, and infirmities, yet are washed by the blood of Christ, and by the Spirit of God from their sins, that they haue no dominion ouer them, and exercise no kingdome in them. Was it euer allowed in any court of Iustice and iudgment, to take one for another, to accuse one for another, & to condemne one for another? It is the Law of God,Ezek. 18.4. that euery soule should beare his owne sinne: that neither the father should beare the iniquity of the sonne, nor the sonne of the father: that the righteousnesse of the righteous should bee vpon him, and the wickednesse of the wicked should bee vpon himselfe, There was one hypocrite in the family of Christ: should this tend to the reproch of Christ himselfe, or of the rest of the disciples? ought they to beare the blame of his iniquity? or ought all to bee censured alike? or ought we to make no difference? Thus it was in the family of Adam from the beginning, he had not only faithfull Abel, but faithlesse Caine. Thus it was in the family of Noah, before the Flood, he had as well cursed Ham, as blessed Shem. Thus it was in the family of Abraham, and of Isaac, after the Flood; and where not almost? So that we are not to condemne all for some, one for another, the godly for the hypocrites.
But if we cannot call them backe from this false iudgement, and rash censuring of the innocent, let vs comfort our selues in the vprightnesse of our owne owne hearts; and when we cannot secure our selues from their vniust accusations, let vs be carefull and watchfull ouer our wayes, that we giue them no iust occasions. This shall be Armour of proofe, and as a brasen wall, to giue no offence, and to keepe a cleere conscience before GOD and men. If then they reproch vs, and speake all manner of euill against vs, let vs possesse our soules with patience,1 Pet. 2.20. and 3.16. and 4.13.14. and let vs reioyce and be glad, in as much as we are partakers of Christs sufferings. The Spirit of glory, and of God resteth vpon vs. Let vs not be ashamed, but glorifie God in this behalfe. Thus wee shall make them ashamed, that falsly accuse our good conuersation. It falleth out no otherwise with vs, then it hath done with ye Saints, and dearest seruants of God.
The Apostle putteth vs in minde of this trueth, by occasion of that fell out in Abrahams house, which then was ye visible Church of God, Gal. 4.Gal. 4.29. As then he that was borne after the flesh, persecuted him that was borne after the spirit: euen so it is now. It seemeth strange vnto them, that you runne not with them vnto the same excesse of riot, and therefore they speake euil of you, who shall giue account to him that is ready to Iudge the quicke and the dead, 1 Pet. 4.5.1 Pet. 4.5. But let not vs thinke it strange to suffer for Christs sake, who suffered much more for vs, the iust for the vniust, and bare our sinnes in his owne body on the tree, leauing vs an example, that we should follow his steppes. If any man therefore suffer as a Christian, let him not be ashamed, but let him glorifie God in this behalfe, knowing that heereunto he is called. Affliction for the Gospel is the badge of Christ, and an exceeding honour before men and Angels: so that when we are reuiled, and reproched, let vs not render like for like, nor be dismaied or pulled backe from our profession, but go lustily forward, as good souldiers of Iesus Christ. according to the exhortation of the Apostle, Be not ashamed of the testimony of our Lord, but be partaker of the affliction of the Gospel, according to the power of God. 2. Tim. 1.8.2 Tim. 1.8. that we may be able truely to say, I know whom I haue beleeued, Verse 12. and I am perswaded that he is able to keepe that which I haue committed vnto him against that day. It is better to obey God then man: and to incurre the displeasure of man, then to procure and purchase the indignation of God.
We haue not yet resisted vnto blood, neither haue we endured the fiery tryall, as many of our deere brethren and sisters haue done before vs.
Let vs not be daunted with a word, or with bigge lookes, and sterne countenances, but rather prepare our selues for a fresh assault and new encounter, and say with the Apostle, With me it is a very small thing that I should be iudged of you, or of mans iudgement, yea, I iudge not mine owne selfe, 1 Cor. 4.3.1 Cor. 4.3.
Lastly, considering the manner of that obedience Vse 3 which wee owe, and ought to performe to God, it is our duty to endeuour to please him in all things, and to labour to obey [Page 115] him carefully & circumspectly in all his commandements. The nearer we come to the mark set before vs, the more we please him; & the more we please him, the better we are accepted of him. The Apostle Paul had run long in this race, hee had made many straight steps toward the kingdome of heauen, yet he saith, I haue not already attained vnto perfection, but I follow after, Phil. 3, 12, 13. if that I may apprehend that for which also I am apprehended of Christ Iesus: this one thing I do, forgetting those things which are behinde, & reaching foorth vnto those things which are before. Such as come neerest to obey all the lawes of their Prince, are most of all commended, and are accounted the best Subiects: such as performe all the commandements of their maisters, are accounted to be the best seruants: and such as execute the will of their fathers, and please them in all things, are reputed to be the best children. How then commeth it to passe, that whereas zeale is commended in euery one, in the subiect toward his Prince, in the souldier toward his Captaine, in the seruant toward his Maister, &c. such should be least commended, nay altogether discommended and disgraced, that performe most duty to GOD, and labour to bring into captiuity euery thought to the obedience of Christ? 2 Cor. 10, 5. It is strange to see how precise the most men are in all other things, and how loose and licentious in the matters of God, wherein notwithstanding we ought to be most conscionable. It is to be wondred at, to behold the precisenesse that is in the world, in all matters, except in religion. We are very curious to haue our apparell sit neatly and smoothly, that it be without spot or wrinkle: much more then ought wee to be curious and carefull in the discharge of our duties vnto God, according to the rule of his word. In all things that concerne the body, whether meate, or drinke, or apparell, or our owne delights, no man is ignorant how streight and strict men are. Their eyes are so quicke, their eares so dainty, their taste so delicate, that if the least thing be amisse, or out of square, they are displeased and discontented: and yet these men, in things of an higher nature, and concerning a better life, runne so wide, and take such liberty, that they thinke to please God with any thing, and to make him take halfe stakes with them. If we haue any garments made for vs, and brought vnto vs, which haue any thing amisse in them, that we finde them not exactly fit for vs, but eyther too big or too little, too long or to short, to wide or too streight, we fret and fume, wee chide and chafe, as men beside our selues. Oh, that there were such harts in vs to please God Oh, that we would looke so narrowly to our owne soules. In our apparell, nothing must be out of order in matter or forme, to the very skirts and borders of them: but in our liues we can be content to be out of frame, to haue poore, rent, and ragged soules, and neuer to put vpon vs the rightousnesse of Iesus Christ, as the richest robes,Rom. 13, 14. Galath. 3, 27 and most precious garment. The like we require in dressing our meates, which we doe in attiring of our bodies; which are ordained for the belly, 1 Cor. 6, 13. and the belly for them, albeit God w [...]ll destroy both it and them, 1 Cor. 6, 13. The least fault is soone espied, the offenders like to be turned out of seruice, and we soone driuen out of our little patience. Nay, in our ordinary delights and recreations, which serue onely to please the eare, we see how he that is skilfull in musicke, cannot abide the least iarre and discord, if hee espy one finger set out of order, or heare the missing of one minim rest, how impatient is he? how much discontented? how doth hee testifie his dislike with hand and foot? But touching the leading of our liues and the ordering of our actions, whereupon dependeth the euerlasting saluation or damnation of our soules, though there be a thousand iarres, and ten thousand discords in them, we thinke the harmony good enough, and all things to be in tune. This vse that now we vrge, hath many branches, as furtherances of purity and perfection in vs.
First, we must labour to haue pure and vpright hearts,The branches of this vse. which giueth life to all our actions, and is much accepted of God. It is the counsell of the wise man, Prou. 4.Prou. 4.23, & 23.26. Keepe thy heart with all diligence: for out of it are the issues of life: and chap. 23. My sonne, giue mee thy heart, and let thine eyes obserue my waies. It is as the wheele of the clocke, that moueth all the rest: it is the roote that giueth life to the boughes and branches, and maketh the Tree yeeld his fruite. It is the fountaine that sendeth foorth sweet or bitter waters. Heerevpon the Apostle exhorteth, Heb. 3.Heb. 3, 12. Take heed brethren, lest there be in any of you an euill heart of vnbeleefe, in departing from the liuing God. A pure heart is the scourge of hypocrisie, and as a strong hammer that serueth to breake it in peeces. This is first to be looked vnto; reform it, and thou art all cleane. It is the direction that Christ giueth vnto vs, Math. 23.Math. 23, 26. Cleanse first that which is within the cup and platter, that the out side of them may be cleane also. It is a vaine thing to be cleane without, & vncleane within: to haue the outwarde man appeare faire and smoothe; and the heart to bee foule and filthy. Such then as begin not at the hart, begin at the wrong end. They take long and needlesse paines, that thinke to stoppe the streames, while they let the spring alone. The hart in the body is the member that first hath life in it: so is it in the spirituall life. Hence it is, that the Scripture commendeth vnto vs the simplicity of the heart, Eph. 6, 5. Col. 3, 21 the circumcision of the heart, Rom. 2, 29: the meditation of the heart, Psal. 19, 15: the vprightnesse of the heart, 1 Kings 3, 6: a wise & an vnderstanding heart, 1 Kings 3, 9: a perfect heart, 2 Kings 20, 3. 1 Chron. 28, 9: a faithfull heart, Nehem. 9, 8: an vpright heart, Psal. [Page 116] 11, 2: a pure heart, Psal. 24, 4. Math. 5: a prepared and fixed heart, Psal. 57, 7, and 108, 1, and 112, 7: an honest and good heart, Luc. 8, 15: ioyfulnesse and gladnesse of heart, Deut. 28, 47; a broken and a contrite heart, Psal. 51, 17: a tender heart, 2 Chron. 34, 24: an heart of flesh, Ezek. 11, 19: a new heart and new spirit, Ezek. 18, 31, and 33, 26: a purified hart, Acts 15, 9: an enlarged heart, 2 Cor. 6, 11: the good treasure of the heart, Luc. 6, 45: and a true heart, Heb. 10, 22. These and many such like testimonies, teach vs to begin our repentance from dead workes and reformation of life at the heart, & that vntil we set our hearts and our soules to seeke the Lord, wee dally with God, and neuer seriously set vpon that worke.
Secondly, we must be free from any purpose to liue in any knowne sinne, and must be inclined to euery thing that is good, so that we should be able to say with Paul, 1 Cor. 4, 4. I know nothing by my selfe, yet I am not hereby iustified, but he that iudgeth mee is the Lord. The Apostle knew nothing for which he should condemne himselfe. Hence it is, that the Prophet saith,Psal. 119, 112, 106. Psal. 119. I haue enclined mine heart to performe thy statutes alwaies, euen vnto the end. And a little before he saith in the same Psalme, I haue sworne and will performe it, that I will keepe thy righteous iudgements. So ought all the faithfull to binde themselues by a solemne vow and promise to stirre vp their zeale, and kindle their affections to all good duties. It is recorded to the perpetuall praise & commendation of Asa, that he moued the people of Iudah and Beniamin to enter into a couenant to seeke the Lord God of their Fathers with all their heart, and with all their soule, That whosoeuer would not seeke the Lord God of Israel, should be put to death, whether small or great, man or woman: And they sware vnto the Lord with a loud voice, and with shouting, and with Trumpets, and with Cornets: And all Iudah reioyced at the oath, for they had sworne with all their heart, and sought him with their whole desire, and he was found of them, and the Lord gaue them rest round about, 2 Chron. 15.2 Chron. 15, 13, 14, 15. Happy are they that set before them this example, as a patterne and president vnto them, to resolue fully with themselues to cast from them all sinne as a filthy cloath, and to settle their hearts to seeke the Lord, and to hate with an vnfained hatred, whatsoeuer may bee any hinderance or impediment vnto them.
Thirdly, wee must all take notice of our owne wants and imperfections, and earnestly bewaile them and mourne for them. It is a degree toward perfection, to acknowledge & confesse our imperfections, and to be greeued for them. For no man can haue a feeling of infirmities, but by the worke of Gods sanctifying Spirit. It is a grace of God to know the want of grace. The vngodly are not acquainted with it, they thinke themselues full, they hunger and thirst after carnall things, but neuer after spirituall and heauenly things. The blessed Virgin in her song sheweth, that He hath filled the hungry with good things, and the rich he hath sent empty away, Luc, 1, 53.Luc. 1, 53. There is a perfection in Gods children accompanied with much imperfection, and strength mingled with much weaknesse, Phil. 3, 15. So that albeit the faithfull finde their owne infirmities, yet they do not please themselues in thē, but continually striue against them, and more and more get the vpper hand of them.
Fourthly, we must make conscience of the least sinne, that we may be afraid of the greatest. When Dauid had cut off the lappe of Sauls garment, his heart smote him, 1 Sam. 24, 5. How could he be induced to shed one drop of his blood, that confessed he ought not to haue touched the lap of his garment? The Apostle requireth of vs to abstaine from all appearance of euill, 1 Thess. 5, 22. If we cast out the mote that is in our eyes, wee cannot suffer a beame to sticke in them. If we would learne indeed and in truth to straine at a gnat, we should not so easily swallow a Camell. The wages of all sinne is death, and therefore we should feare to runne into any sinne. Pull out the sting of this serpent in the beginning. Cure this sicknesse at the first, lest it grow incurable. Cut downe the tree while it is young and greene; one stroke now will doe more good, then an hundred when it is growne old, and tough, and hard. The labour is little at the beginning, but custome in sinning, groweth into another nature.
Fiftly, we must grow ftom good to better. We must not alwaies be babes and sucklings, children and weaklings, but euermore grow in grace. There is a perfection of Christians to which we must be led, as Heb. 6, 1: where he moueth them, that leauing the principles of the doctrine of Christ, they should goe on to perfection, not laying againe the foundation of repentance from dead workes, and of faith toward God. Not that any perfection can be attained in this life, as the Anabaptists and other phantasticall persons dreame off most falsely, not knowing themselues nor the law of God: but we must aime at it as at a marke, and make it the end of all our workes, forasmuch as in the Schoole of Christ wee must waxe old, euermore learning somewhat. God accounteth vs as pure,The faithfull sa [...]ctified in part, are accounted pure. & accepteth vs as pure (albeit we attaine not vnto the parts of perfect purity,) for these causes and considerations of apprehension, regeneration, imputation, and glorification. For though we be sanctified in part, yet Christ calleth the Church his Loue, all faire, pure as the Sunne, cleere as the Moone, bright as the Morning; because we lay hold on the righteousnesse of Christ by faith, the worke of regeneration is begun in euery one of vs, and goeth forward by degrees; the perfect purity and perfection of Christ is ours for the present, in whom we are accounted pure: and for the time to come, we haue [Page 117] the promise of glorification, when we shall be without spot or wrinkle, and made so absolutely pure, as if we had neuer beene defiled with sinne.
Lastly, it is our duty to pray vnto God to giue vs vpright hearts, which in themselues are crooked and corrupt. The Apostle in the shutting vp of the Epistle to the Hebrewes, prayeth for them, that God would make them perfect in euery good worke to do his will, [...]b. 13, 21. working in them that which is well pleasing in his sight, through Iesus Christ. That which we desire for another, we ought much more to craue and aske for our selues. Hence it is, that the Apostle assureth his owne heart, that the LORD would deliuer him from euery euill worke, and preserue him vnto his heauenly Kingdome, 2. Tim. 4, 18. If this meanes be diligently practised of vs, wee shall grow more and more in good things, we shall abolish the kingdome of sin and Satan in vs, so that the Lord which hath begun his good worke in vs, will perfect the same vnto the comming of our Lord Iesus Christ.
CHAP. III.
1. THese also are the generations of Aaron and Moses, in the day that the Lord spake with Moses in Mount Sinai.
[...]xod. 6, [...]3 2. And these are the names of the sonnes of Aaron: Nadah the first borne, and Abihu, Eleazar, and Ithamar.
3. These are the names of the sonnes of Aaron the Priest, which were annointed, whom he consecrated to minister in the Priests Office.
4. And Nadab and Abihu died before the Lord, when they offered strange fire before the Lord, in the wildernesse of Sinai, and they had no children: and Eleazar and Ithamar ministred in the Priests Office in the sight of Aaron their father.
WE haue already shewed, that the numbring of ye Israelites (which of a small stocke grew to so many millions) is of two sorts, one of the people fitted for the warres, the other, of the Priests and Leuites that were to minister to God. This whole multitude consisting partly of the people, & partly of the Ministers, are all of them warriours and souldiers, howbeit there is a twofold warre, ciuill, and sacred. Now, of such as were to wage the ciuill warre, wee haue spoken before in the former chapters. It remaineth to intreate in this and the Chapter following, of such as follow another warre, and belong to another warfare, and are another kinde of warriours. The former is opposed against temporall and bodily enemies, but this against spirituall: and both of them haue their seuerall Captaines, their swords, their armour, their furniture, their victories. The former warre is carnall & prophane; this is sacred and holy. The Generall is Christ Iesus, The Captaine of the Lords host, Iosh. 5, 14. The enemies are Satan, the world, and the flesh: the armour, is as the war, wholly spirituall; for our warfare is not carnall, yet mighty through God to the pulling down of strong holdes, casting downe imaginations and euery high thing that exalteth it selfe against the knowledge of God, and bringing into captiuity euery thought to the obedience of Christ, 2 Cor. 10, 4, 5. We fight not against flesh & blood, but against principalities, against powers, against the rulers of the darknes of this world, against spirituall wickednesse in high places, Eph. 6, 12. And therefore our whole armour must be of the same nature, that it may be of proofe,Eph. 6, 16. able to quench all the fiery darts of the wicked: our brest-plate must be made of righteousnesse: our shield must be of faith, which is our victory: our helmet must be of saluation: our sword wherewith we are to be girded, is the word of God. Hence it is that the Apostle exhorteth Timothy a Minister of the Gospell, to bee strong in the grace that is in Christ Iesus, and to endure hardnesse as a good souldier of Iesus Christ, 2 Tim. 2, 1, 3. Now then, as we obserued in the two former chapters, concerning the mustering of the people, both their number, and their order: the like we are to consider in handling the rest that remaine, who were exempted out of the former training, to wit, the Priests and the Leuites. For first of all, Moses numbreth them according to their persons, then according to their order and ministery. Touching their persons, in this chapter: touching their ministery, in the fourth chapter. So then in this place the Tribe of the Leuites is numbred, who were selected and separated to the worke of the ministry, that they might therein serue God and his people.
In this Chapter wee are to obserue two things: first,The parts of Chapter. a transition or passage by way of preface to this holy numeration, distinct from the former in the 13. first verses: secondly, the numbring it selfe, in the rest of the chapter. Touching the first point, which is the entrance, wee must consider in it two other points, first, a description of the Tribe of Leui [...] and of the family of Aaron; forasmuch as [Page 118] Moses and Aaron the two heads of the people, descended out of that Tribe, as is more at large declared in the booke of Exodus: and this is amplified by the circumstance of time, in the beginning of the first verse, In the day that the Lord spake with Moses in Mount Sinai: Exod. 6, 16. as if he had saide, Now it is time to proceede to speake of the Tribe of Leni, and to set downe how great the number of thē was, when God commanded them to be numbred at Mount Sinai, Osiand. in Numb. cap. 3. (for as yet the people was not departed from thence where the law was giuen) but first I will rehearse the names of the sonnes of Aaron, who, aboue or before others were appointed to the Priest-hood. Secondly, the presentation of the Leuites before Aaron to be numbred, which we will reserue to be handled afterward in his proper place.
The description of Aarons family.Touching the description of Aarons house and family (whereon the numbring of the Priests depended) First, his sonnes are reckoned, and their ministery declared, verse 2, and 3. of which we haue heard more particularly in the book of Leuiticus, chap. 8, and 9. Then the destruction of two of them (which were the eldest) is set downe:Leuit. 10. for when they transgressed the Commandement of God, & offered strange fire before him, they were consumed and confounded; which is breefly repeated in the 4. verse, but at large expressed in the 10. chapt. of Leuiticus: whereby it came necessarily to passe, that two being cut off, and leauing no issue behinde them, that there remained onely two heads or families of the Priests, to wit, of Eleazar and Ithamar.
[Verse 1. These are the generations of Aaron, &c:] We see in this place, how Moses immediately after the numbring vp of the people, that medled not with the ministery of the word, or killing of the sacrifices, or administring of the Sacraments, or seruing in the Tabernacle, or carrying of the Arke, or teaching of the people, handleth in the next place the forme and fashion of the ministery, that laboured and spent themselues in the former things. For let there be neuer so great order, or good pollicy in the Common-wealth, yet if the care of the ministery be neglected, all is to little purpose. Wee see from hence, the goodly order that GOD obserueth in this great army, he establisheth among them most carefully the holy Ministery, to the ende they might be taught and instructed in the word. Doctrine 1 Heereby we learne, that among all nations & people vnder the heauens,There is an absolute necessity of a standing Ministery among all people. the ministery of the word ought to be planted and established. I say, there is a great and absolute necessity of a standing and setled ministery among all sorts and conditions of men, to guide them in the waies of godlinesse. This appeareth euidently from the beginning: for rather then there should be no teaching, God himselfe was the Pastor and Teacher, the Priest and Prophet of his Church, and instructed them immediately by his owne voice, without the ministery of man: he was then the Shepheard, and they the sheepe: he the master, and they the Schollers. So he appeared to Adam and taught him, and likewise his posterity after him. Then there was no neede of any other Doctour or instructer, he was all in all. For as a man need not light a Candle at noone day thereby to see, when as the Sunne shineth cleerely in his strength: no more needed man in his innocency to be taught by man, seeing he enioyed the bright Sun-shining of Gods glorious presence. But when once mankinde began to multiply and encrease out of one house into diuers families, as a tree displaying it selfe into many branches, God raised vp ordinary and extraordinary Teachers. For the father of the family, was the King and Priest of it: a King, to rule: a Priest, to teach the will of God to his children. Hence we reade, that Enoch the seuenth from Adam prophesied of the second comming of Christ to iudgement,Iude 14. with ten thousands of his Saints, to execute iudgement vpon all vngodly sinners. So then he was a Prophet raised vp of God in those corrupt times, to reproue sinne, and to conuince all that were vngodly among them, of all their vngodly deeds, which they vngodly committed. After him he stirred vp Noah, 2 Pet. 2, 5. a Preacher of righteousnesse, while the Arke was in preparing, when the long suffering of God waited an hundred & twenty yeares for their conuersion. Besides, that the people of God might bee sufficiently prouided for, the first borne were also sanctified to this Office, as we shall see afterward in this chapt, and the chap. following: and lastly, in their stead the Tribe of Leui were set apart, in whom alone it continued (excepting the Prophets that had a speciall calling) while the Synagogue stoode, euen vnto Christ: who, when he ascended and led captiuity captiue, gaue giftes vnto men at his pleasure, and appointed some Apostles, some Euangelistes, some Pastors and Teachers, for the perfecting of the Saints, Eph. 4, 12. and for the edifying of the body of Christ. We see in this place, that so soone as the law was giuen in Mount Sinai, God appointed those that shold publish and preach the same: and so soone as the Tabernacle was erected, he ordained Aaron and his sonnes to attend vpon it, and to perfourme their seuerall duties according to his direction and appointment. Thus also did the Apostles deale, so soone as they had preached the Gospell, according to the commission and commandement they had receiued, & thereby gained a people vnto God, they setled a ministery to continue, and appointed Elders and Pastors ouer that people, for the propagation of true religion, and the strengthening of Gods seruants in all good duties. This appeareth in the Acts of the Apostles; Paul and Barnabas confirmed the soules of the Disciples, and exhorted them to continue in the faith, and when they had ordained them Elders in euery Church, and had praied with fasting, [Page 119] they commended them to the Lord, on whō they beleeued, Acts 14, 23. Likewise the Apostle left Titus in Crete, that he should set in order the things that are wanting, and ordaine Elders in euery City, as hee had appointed him, Titus, 1, 5. Thus we see what the practise of the holy Apostles was toward the Churches which they had planted, so that in all kingdomes, and Countries, and Congregations conuerted to the true faith, the ministery of the word must bee firmely established, well seene vnto, and regarded, both to bring them to God, and to settle them in God, and to continue them with God, that they may abide his for euermore.
Reason 1 Let vs search into the reasons heereof, for the confirming of vs farther in this truth. First, a certaine and setled ministery, is an euident signe and token that God hath a Church and people to be wonne and begotten by the precious and immortall seed of the word, which is the seed of regeneration, and by their ministry, whom he sendeth and sanctifieth to teach them in the truth. Where he will haue much labour to be bestowed, and more planting & watering to be vsed then in other places, hee hath much people to be gained and gathered vnto him: where he will haue little paines bestowed, there he hath a small people and a little company to be saued. Where he will haue no teaching, he hath no Church to be collected and conuerted vnto the faith. When Paul had preached the Gospell, & planted a church at Corinth, and was ready to haue departed, The Lord spake vnto him in the night by a visian, Acts 18, 9, 10. Be not afraide, but speake and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee; for I haue much people in this City. Hee must labour more plentifully and aboundantly among them, because God had a greater people in that place. On the other side, where he would not haue them exercise their ministery, it is a signe and token he hath no people there. No labourers, no corne: no haruest men, no haruest: no shepheards, no flocke. Hence it is, that when they had gone throughout Phrygia and the Region of Galatia, they were forbidden of the holy Ghost to preach the word in Asia: and after they were come to Mysia, they assaied to go into Bithynia, but the Spirit suffered them not, Acts 16, 6, 7. Thus we see that a standing ministery is a signe of a Church, and where the word is not, there is no Church.
Reason 2 Secondly, without the light of the word, the people remaine in darknesse and cannot see, they grope at noone dayes, and know not what they doe, as it was in Egypt, when the plague of palpable darkenes was sent among them, they saw not one another, neyther arose any from his place, Exod. 10, 23. Thus it fareth with those that want the light of the candle, or the shining of the Sunne of Gods word among them; they lye vnder one of the most heauy plagues that can be: but whē the word is sent vnto them, they haue a great light to direct them in their waies, according to the saying of the Prophet, Esay 60, 2, 3. The darknesse shall couer the earth, and grosse darknesse the people: but the Lord shall arise vpon thee, and his glory shall be seene vpon thee: and the Gentiles shall come to thy light, & Kings to the brightnesse of thy rising. Such then as haue not the ministery of the word, are as a crew or company of infidels, & as an heard of brute beasts and cattel that are running on heapes to their destruction; or like to those swine of the Gadarens, into which the diuels entred at the permission of Christ, so that they ranne violently downe a steepe place into the sea, and perished in the waters, Math. 8, 32.
Thirdly, the necessity of a ministery is so Reason 3 cleere and euident, that all the Gentiles had their Priests and Prophets that attended on their prophane and superstitious Altars: and it was their first care to establish a religion, such as it was, among them. This were easie to be shewed by the testimonies of antiquity out of all histories and records, to haue beene obserued in all places, at all times, among all people. After that Rome was builded, and a sufficient people assembled in it, immediately they established the worship of their gods, indeed a false worship of false gods, but therby they testified their great deuotion, and theyr seruice and sacrifice done vnto them, so that they erected a Colledge pontificall,Plutar. in vita Numae. & ordained Bishops, and instituted an High-Priest to haue authority ouer their Ceremonies and Lawes.Virgil. Eglo. 3. From hence commeth the saying in the Poet, A Ioue principium: that is, Let vs make beginning with GOD. But to omit these, wee see how Ieroboam that made Israel to sinne, setting vp his two Calues, appointed his Priests to attend at them. Ahab and Iezabel had their idolatrous Chaplaines & many Prophets of the groues, 1 Kings 18, 19. The colony brought from Babylon, and placed in Samaria, are saide to make a mixture of religion, and to make vnto themselues of the lowest of them, Priests of the high places, which sacrificed for them in the houses of the high places, 2. Kings 17.2 King. 17, 32. Thus we see, that among the very infidels, No Priest, no religion. If it were thus among them who saw darkely, and were without the true light of the Scripture: much more ought wee to learne it, that haue beene taught better things, and haue the sure word of the Prophets to guide vs.
Fourthly, such is our frailety and weakenesse, Reason 4 that notwithstanding wee liue vnder a setled ministery, and haue giuen our names to the faith, and haue yeelded some obedience to the truth, yet we are ready to start back againe. For as the body is prone to pine away without supply of daily food, so are our soules ready to perish, being destitute of the heauenly Manna of the word of God. The wise man saith, Where is no vision, the people perish: but hee that keepeth the Law, happy is hee, [Page 120] Prou. 29, 18. The preaching of the word, is the ordinary meanes of saluation, and therefore without it the people perish. The people of Zabulon and Naphtali, were in the shaddow of death, vntill Christ came among them, and was reuealed vnto them, Math. 4, 15, 16. The Prophet teacheth, that the people are destroyed for lacke of knowledge, Hos. 4, 6. When Moses was absent from the host of the Israelites onely forty daies, they fell into idolatry, & worshipped the Calfe, Exod. 32. So where the Minister and ministery of the word is wanting, there for the most part no euill is wanting, but swarmes of drunkards, adulterers, swearers, theeues, lyars, and all kinde of impieties doe abound and ouerflow. These are (alasse) too rife where the word is taught diligently, and published in season and out of season: neuerthelesse, where it is duely and conscionably preached, without respect of persons, it toucheth the harts of some, represseth the corruptions of others, & is as a warning peece and watchword vnto all: so that all persons and people whatsoeuer, & wheresoeuer, must liue vnder the ordinary hearing and frequenting of the word of God.
Ʋse 1 The vses remaine to be handled, which ought especially to be marked of vs. First, there is offered vnto vs this truth arising from the doctrine it selfe, that the preaching of the word by the Minister, and the hearing of it by the people, is no ceremony nor a matter of indifferency, such as may eyther be done or left vndone at our owne discretion or disposition; but it is such a part of the publike seruice of God, as ought not to bee omitted or neglected without great sinne, and breach of the fourth Commandement, which serueth to establish the ministery of the word. It is aboue the workes of mercy and compassion, & therfore the most profitable worke that can bee done to the sonnes of men. It is a more excellent and much greater gift to doe good to the soule, then to do good to the body, inasmuch as the soule is more precious then the body.
Hence it is, that the Apostles gaue ouer ministring to the poore & attending to their necessities, because they would giue themselues continually to prayer, and to the ministery of the word, Acts 6, 4.Acts 6, 4, and 2.42. And before this in the second chapter, describing the Church after the ascension of Christ, he saith, the Disciples continued stedfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in prayers. Where hee placeth continuance in the Apostles doctrine and breaking of bread, before fellowship and communion in temporall things. It is one speciall marke of a man and woman truely fearing God, to bee a diligent hearer of the word of God, and a continuall resorter to the preaching of it, and a carefull frequenter of the house of God. We see this in Simeon; he came often into the Temple, and thereby hee found Christ, when his parents brought him in their armes, to do for him after the custome of the Law, Luc. 2, 27, 37, 41. The like we might say of Anna a Prophetesse, which departed not from the Temple, but serued God with fastings & prayers night and day, verse 37.Luc. 2, 27, 37, 41. So Ioseph and Mary went to Ierusalem euery yeare at the feast of the Passeouer, by custome and commandement. This was the cause of the great godlines and wonderfull zeale that was in Dauid, that he desired nothing more, then to appeare before the face of God among his Saints. This his affection he testifieth in many places, Psal. 27, 4.Psal. 27, 4, & 42, 1.2. One thing haue I desired of the Lord, that will I seeke after: that I may dwell in the house of the Lord, all the daies of my life, to behold the beauty of the Lord, and to enquire in his Temple. There is alwayes good hope of such persons, so long as they vse the meanes to bee recouered. A sicke person may not bee despaired off, so long as hee is content to vse the helpe and counsell of the Physition, albeit hee be very dangerously sicke: but when once he refuseth his direction, then we may looke for nothing but death. Thus the case standeth with all men; so long as wee forsake not the word, there is hope of saluation: when once we refuse it, there is feare of destruction both of soule and body. Wherefore, we are to iudge well and charitably of such as are religious frequenters of the holy exercises of faith: such are neuer past hope, there is some signe of life in them: and we haue more comfort and greater assurance of such, albeit vniust & vncleane, then of any ciuill man that refuseth the meanes.
Many in the world stumble at the offensiue liues of euill professors; but certainly whatsoeuer men iudge, there is more hope of the worst professor that heareth the word and attendeth vnto it,More hope of euill professors, then of ciuill men then of the best ciuil men that in prophanenesse of heart refuse it, and that for two reasons. First, these men though they be euill, yet vse good meanes, which haue from time to time done good vppon others as bad as they, & therefore may in time to come by the mercy of God, and blessing vpon the meanes, do good also vnto them, & be effectuall in them. If it do not preuaile at one time, yet it may at another. The reformation of a sinner is not wrought at a sudden, but by little & little, like the water that pierceth the hard stone by customable and continuall dropping vpon it. If thou seest two men most dangerously sicke of diuers diseases, and all mortall except they be cured, and one of them putting himselfe vnder the Physitians hand, the other reiecting altogether both phisicke and the Physitian; whether of these is more likely to be restored and to liue? Is not he that taketh the receit and medicine that is ministred? So is it in the sicknesses of the soule. If we hearken to the word, which is a spirituall medicine to heale euery malady, we may be reclaimed. The word is as a drawnet [Page 121] cast into the Sea, which gathereth of euery kinde, Mat. 13. Yea, it is quicke and powerfull, and sharper then any two-edged sword, piercing euen to the diuiding asunder of soule and spirit, and of the ioynts and marrow, and is a discerner of the thoughts and intents of the heart, Heb. 4, 12. Secondly, it is a signe that those which vse the meanes are not yet sold and setled to continue in sinne: for there is no man whose hart is fully set in him to do euill and follow wickednesse, that can patiently endure & be content to be an ordinary frequenter of religion, whensoeuer it is publikely taught and preached. True it is, they may sometimes come to the word for custome, or company, or feare, or praise, or because they haue nothing else to do, and cannot tell how else to spend away the time: but if they come ordinarily & continually, they are not become desperate. The hammer of Gods word may break their harts, and enter into their soules. As for those that regard not to serue GOD, and vse not the assemblies of his worship, they are of all other most wicked and prophane, and may iustly be said to be of the forlorne hope. They are at the point of death, they lye gasping for breath, nay they are come to the brinke of hell. Thus then we see that the preaching of God is of absolute necessity, whether we bee conuerted or not conuerted, whether we do beleeue or not yet beleeue, nay, it is in a manner the only necessary thing. It is the opiniō of many wretched men that are not worthy to breathe in the common aire, that it bringeth a great charge and heauy burden vppon the people without any necessity, and that it is a needlesse worke; but they are far deceiued, as we shall see afterward. Wherefore Christ our Sauiour commending the practise of Mary, that sate at his feete and heard his word, saith vnto her sister,Luk. 10, 41, 42 Thou art carefull, and troubled about many things, but one thing is needfull, and Mary hath chosen that good part which shall not be taken away from her. See how contrary these men are vnto Christ, and their words to the words of Christ. Can they then be good Christians that are led by a spirit contrary vnto Christ? Hee telleth vs that the hearing of the word is necessary: they say it, & by their practise seale to it, that it is not necessary. Can light and darknes be more contrary then these two? He teacheth that this is one necessary thing; they are not ashamed to affirme with tongues set on fire of hell, that among all vnnecessary things this is most idle and vnprofitable. This is a deepe iudgement of God vpon them for their contempt of his ordinance. This bewraieth the corruption of their hearts, that indeed they are of no religion. For he that learneth not religion by the word, neuer yet knew what true religion meaneth. Such then as haue not a setled ministery and Minister to resort vnto,Iames 1, 6. are for the most part vnsetled in their opinions, vnconstant in religion, and vnstable in all their waies. Sometimes they hold one thing, sometimes another, and sometimes nothing at all;Math. 11, 7. as a reed that is carried to and fro with the windes, as a weathercocke that turneth often in a day, and stagger hither & thither like a drunken man. And such as liue vnder a ministery planted according to the institution of Christ, but haue not their eares setled to heare the fame, forasmuch as they come once, and misse twice, slippe in & out of the Church at their pleasure, heare one Sermon, and absent themselues from another; their conscience is seared with an hot iron, & their sin is come vp to heauen. Ignorant they are, & will learne nothing: they are fickle in matters of faith and godlines, knowing no point of religion as they ought to know, neither being able to giue an account of the hope that is in them. These starters that come and goe when they please, haue not so much as the outward shew of a true Christian, much lesse the truth of the heart that is within: neyther can they looke for any blessing from him from whom all blessings do proceed, as from the Father of lights. To conclude then, the power of Satan is great to hold man in sinne, but the word is as the Scepter of God to breake it, that wee may escape, and to ouerthrow his kingdome. The seuenty Disciples, sent out by Christ into euerie City and place whither hee himselfe should come, returned again with ioy, saying; Lord, euen the diuels are subiect vnto vs through thy Name. And the Lord said vnto them,Luk. 10, 17, 18 I beheld Satan as lightening fall from heauen, Luke 10. Behold, how necessary the preaching of it is to all people, to which we ought all to subscribe.
Secondly, it serueth to reproue diuers abuses, Ʋse 2 I will name three in particular. First, such as thinke & spare not to say, that the ministry is a vaine and superfluous thing, and that the Ministers are men that may very well be spared, as if they were a sixt finger vpon the hand, or a sixt toe vpon the foot, that is, bringing a burden rather then a benefit; and that their labours may be spared also, inasmuch as they bring with them, in their opinion, needlesse charges and vnnecessary expences. For as they account the Sabbath the losse of one day in a weeke, the losse of one weeke in a moneth, & the losse of one year in seuen: so they account the maintenance of the ministery the losse of their goods and substance, and a departing with the tenth part of their labours to no purpose. These haue learned another language then the tongue of Canaan: they doe not the workes that beseeme christians, and they cannot speake as beseemeth those that professe the feare of God, if so be they do professe so much. Is it a needlesse thing to haue the light of the Sunne in the Firmament, without which all things are couered with darknesse, and nothing can haue life and quickning? But the Sunne is not more necessary to be in the world, thē the light of the word in the church to giue life and light vnto them that sitte in [Page 122] darknesse, Math. 4.16. Is a candle needlesse to be in the house in the night season, to giue light to them that are in it? The Church is the golden candlestick, & the word is the candle that shineth in our hearts to guide vs in all our waies, Mat. 5, 15. Luk. 8, 16. Is it needlesse to haue labourers to reape downe our corne in time of haruest? To haue meate brought vnto vs and prouided for vs, when we are hungry? or drinke, when wee are thirsty? The preaching of the Gospel is as light in the Firmament, as a candle in the house, as the eye in the body, as the meate in the stomacke, and as the labourer in time of haruest, Matth. 9. The want of this blessing is to couer the earth with darkenes, to put out the light of the eye, & to suffer good corne to perish for want of reaping and gathering into the barne; as the state of Egypt was when it wanted corne, and cryed out to Ioseph for bread; or as Iudaea, whē it wanted the light of the Sunne. Miserable therefore, and thrice miserable are those people that want this, albeit they were stored with aboundance of all earthly commodities vnder heauen. If they had all the riches of the world, that euery nation borrowed of them and they of none, what should they help them wanting this onely? Could the other saue them, or make them a blessed people? No, no, in the middest of these blessings, they must needs be accursed. Is not that Land miserable that is compassed about with enemies, & yet is without armour? Are they not as a naked people that lie open to become a prey to them that gape after their destruction? Thus notwithstanding it is without the Ministers, who are the Chariots and horsemen of Israel, 2 Kin. 2, 12.2 Kings 2, 12, and 13, 14. Is it not a miserable thing to goe into warres, and to haue no Captaines to leade the battell? What hope can there be of victory? Nay, what can be looked for but present destruction? The Ministers are the Leaders and Ouerseers of the Lords host to rule them and keepe them in order, Heb. 13, 7. Is it not miserable to see a flocke of sheepe without a Shepheard, wandring vp and downe from the fold, and ready to be deuoured of the wolues? But such as are without a teaching Minister, are scattered abroad as silly sheepe are without a Shepheard to leade them in greene pastures, Mat. 9, 36. Is it not a wofull & miserable thing to see Satans kingdome flourish, and to see him ruling in the hearts of men, and as it were dancing in their soules? No greefe or sorrow should be like vnto this, to see so many thousands perish euerlastingly. But there is no other way to destroy his kingdome, & to make him fall downe like lightening, then to haue the glad tydings of the Gospell spread abroad in the earth, Luke 10, 42. Is it not a miserable thing to see a City besieged round about, and to haue no watchman to watch it, and giue warning of the approch of the enemy? Who can doubt but such a City is neere to be taken and surprized? God hath made the Ministers his watchmen, they must blow the Trumpet,Ezek. 3, 18, and 33, 9. and warne the wicked, that they turne from their wickednesse and euill wayes, and so dye not in their iniquity. Is it not a grieuous thing to haue meate ready to putrifie and corrupt, and yet want salt to season it? The Ministers of the word are not onely the light of the world, but also the salt of the earth, Math. 5, 13. without which, the people are as vnsauoury flesh and stinking carrion in the nostrils of God, or else what needed this salt? Lastly, is it not a miserable thing to be pittied of all men, to stand vpon the shore and to see many ready to bee drowned and cast away? To behold them tossed vp and downe with the waues, and at euery blast of the winde, like to be swallowed vp in the seas? But thus it is with vs by nature; we cannot chuse but perish, except this meanes be prouided for vs as an Arke to saue vs. Alasse, how many dead carkasses may wee see swimming and floating in the glassie sea of this world, that haue no life in them? This point is pointed out vnto vs in the vision that appeared to Paul in the night,Acts 16.9. There s [...]od a man of Macedonia and praied him, saying, Come ouer into Macedonia, and helpe vs; whereby he gathered assuredly, that the Lord had called him to preach the Gospel vnto thē. There are many things may bring vs into misery, & are able to make vs miserable; but the want of Gods word and the sauing hearing of it, bringeth a misery of all miseries, euen an heap of all miseries, which are as it were included in one by the Spirit of God, speaking of the estate of the ten Tribes that had driuen away the Priests of the Lord:2 Chr. 15, 3. Now for a long season Israel hath beene without the true God, & without a teaching Priest, and without law. Where mark that the holy Ghost ioyneth these three together, God, the Priest, and the Law: they that were without a teaching Priest, were also without God: and he that is without God, is without all those things that should doe him good. The like we see in the 13. chapter of the same book, where Abijah concludeth against Israel that they could not prosper, because they had banished the Priests of the Lord, the sonnes of Aaron from them: and on the contrary he saith, concerning himselfe and Iudah; As for vs, the Lord is our God, and wee haue not forsaken him, 2 Chr. 13, 10 and the Priests which minister vnto the Lord, are the sonnes of Aaron, and the Leuites waite vpon their businesse: Verse 12. and afterward, Behold, God himselfe is with vs for our Captaine, and his Priests with sounding Trumpets to cry alarme against you: O children of Israel, fight yee not against the Lord God of your Fathers, for you shall not prosper. If then wee would haue God to be with vs, we must bee content to accept and make account of his Ministers: if we cast them out with contempt from vs, we say to the Lord also, Depart from vs, for we desire not the knowledge of thy waies: Iob 21, 14, 15. who is the Almighty that we should serue him? and what profite should wee haue, if we pray [Page 123] vnto him? Iob 21, 14, 15. Likewise the Prophet complaining of the desolation of the Sanctuary, Psal▪ 74, 9. saith, Wee see not our signes, there is no more any Prophet, neither is there among vs any, that knoweth how long! It was a great punishment inflicted vpon Caine to be driuen from the face of God, Gen. 4, 14 also vpon Agar & Ismael, the bond-woman and her sonne, to bee cast out of the house of Abraham, which was the Church of God, Gen. 21, 14, 21. For that is as much as to bee separated from God, to be banished from the word, to be separated from his kingdome. The Ministers are the guides to leade vs the way, without them wee cannot but wander out of the way; we are blind & vnderstand nothing, they open our eyes that we may see the truth, Acts 8, 31, and 26, 18.
[...]he second [...]proofe.Secondly, this reprooueth the vaine conceite and proud imagination of their hearts, who hauing learned the principles of religiō, and some grounds of knowledge, proceed no further, as if they had no more vse of ye word: whereas there is matter of instruction alwaies to be learned out of the word for all persons. When wee haue eaten one kinde of meat one day, we eate the next day as hungerly of it as we did before. So ought we to come to the great Supper that God hath made vs, againe and againe, alwaies hungring and thirsting after the same. This is most certaine, and set it down as a most true rule, the more knowledge we haue, the more still we desire knowledge; the greater our faith is, the more we desire to haue it strengthened. It is our daily praier, that God would giue vs our daily bread: Math: 6, 11. how much more then ought wee to craue at Gods hand the gift of spirituall food belonging to our soules, that wee may be nourished to eternall life? He is a foolish builder that when he hath begun to builde, and laid the foundation, giueth ouer,Luk. 14, 29. and neuer proceedeth to finish the worke, but suffereth all men that passe by to laugh at him. There is no people ought to be without the ministery, it must alwaies remain among them, that it may build them vp forward,Eph. 4, 13. and finish that which is begun, Till wee all come in the vnity of faith, and the knowledge of the Sonne of God, vnto a perfect man, vnto the measure of the stature of the fulnesse of Christ. Would we haue it saide of vs, and obiected against vs, This man began to build, but was not able to make an end? This man laide his hand to the plough, but now he standeth still and looketh backe. There is as great vse to be made of the word, after wee are conuerted to the faith, & regenerated by the Spirit of God, as when we first beleeued. They thē are greatly deceiued, that being puffed vp with an opinion of their exceeding great knowledge and wonderfull gifts, (which no man seeth or can see in them, but themselues that are deceiued by selfe-loue) suppose they need not frequent the hearing of the word, as if it were for nouices or ignorant persons only that know nothing. Hence it is, that they flattering themselues in an ouerweening perswasion of that which it is to bee feared is not in them, say, What can they teach vs, that we knew not before? Can they make vs goe from the many wiser then we came vnto them? Or can they deuise any new points of religion, or set vp new Articles to bee beleeued that wee neuer heard off before? I answer, we go not about to broach any new doctrine, neither doe wee coyne any new counterfeit faith.Gal. 1, 8. If we or an Angell from heauen teach any otherwise then the Fathers beleeued from the beginning, we are accursed. We teach Iesus Christ the same yesterday, and to day, and for euer, Hebr. 13, 8. The ende of the preaching of the word is not chiefely or principally to plant knowledge: whereas these make it the onely end. If a man had all knowledge, and could speake with the tongues of men and Angels, yet ought hee to come diligently into the house of God, and to attend carefully to his word. For albeit we haue knowledge for the time present, yet wee may forget our knowledge, so as that which we hold this day, we may let slippe from vs to morrow. And there is nothing which wee know, but we may know it better, and more fully and distinctly. Besides, the word serueth to kindle our zeale, and to stirre vp our affections, as it were to blow the coales by kindling the sparkes, that the fire goe not out.
Lastly,The third reproofe. they are reproued that extoll to the skies, the Kingdomes and Commonwealths of the heathen, as the onely prosperous, florishing, and happy Nations: which indeed excelled in outward glory, and thereby dazeled the eyes of many; yet indeed were no better then assemblies and companies of men destitute of religion, and consequently of saluation. Their peace and prosperity, their wealth and dignity, were all carnall and momentany, rising out of the earth, and sinking downe into the earth againe; their praise also is of men. It is the maintenance of true religion that maketh a people truely happy: and the meanes of spreading abroad true religion, is the ministery of the word; there is no way to know it & to practise it but by this. Such as imbrace it are truely wise; such as forsake it and reiect it, haue no wisedome in them, Ier. 8, 9. No kingdome or State can flourish, no Commonwealth can prosper, no Prince, no Potentate, no people can bee wise or blessed in their gouernment, but by honouring, and obeying of Almighty God as he hath commanded. Hence it is, that Moses saith, I haue taught you statutes and iudgements, Deut: 4, 5, 6. euen as the Lord my God hath commanded me, &c. Keepe them therefore and do them, for this is your wisedome and your vnderstanding in the sight of the Nations, which shall heare all these statutes, and say, Surely this great natiō is a wise & vnderstanding people. Likewise the Lord promiseth, that this obedience to the precepts of God, without adding or diminishing, should make them blessed euery way, [Page 124] in the fruite of their bodies, of their fields, of their cattell,Deut. 28, 3, 4. and in euery thing that they put their hands vnto: wh [...]ras if they did not keep the Law of the Lord their God, his iudgments and statutes which he had commanded them, he threatneth to bring all curses vpon them, as famine and hunger, nakednes and pouerty, dissolution and captiuity, vntill hee had cast them out of the Land which he had giuen vnto their fathers, Deut. 28. All Cities & Commonwealths are to be the hostes of ye Church, and dwelling places for the faithfull: without giuing entertainment to the truth & Gospell, they are as Lanthornes without a light, or as the Firmament without the Sunne. There is no kingdome, no towne, no family, no person that can attaine vnto happinsse and true blessednesse, except they worship the Lord aright according to his word. If we be with him, he will be with vs: he will honour those that honour him, and despise those that despise him, 1 Sam. 2:30. It is true religion that establisheth our seates, and maketh them prosperous: contrariwise, impiety, and superstition, and false worship, are the certaine ruine and destruction of the Nation that imbrace them. But it will be obiected, Obiection. What say you of the kingdomes of the heathen? Had they not large Dominions? Were they not the Monarchies of the world? & did they not greatly prosper in this world? I answer, Answer. it is true, they wanted not outward peace, honour, dignity, wealth, pleasures, dominions, and largenesse of Empires: howbeit the cause of their prosperity was not their idolatry, and false worship: this is to alledge a false cause in stead of a true; forasmuch as their detestable abhominations and horrible prophanations of the seruice of God, were the causes of their finall ouerthrow, which neuer ceassed to call and cry for vengeance to God, vntill he with his thunderbolts from heauen had striken them downe to the ground. The true causes of the prosperity of Pagans and heathen are these:The causes why heathen Commonwealths flourished. Matth. 5, 44 the first, is the great mercy and goodnesse of God, who doth good to the vnthankfull and vngodly: hee letteth his raine to fall vpon the fields of the iust and vniust, and causeth his Sun to shine vpon the godly and vngodly, the Christian and the heathen. And albeit he be prouoked euery day, and therefore may iustly poure downe the full viols of his wrath & indignation vpon the earth, yet hee is a God of patience and long suffering, waiting for the conuersion of men; so that if they repent not, both they are made without excuse, and the iustice of God is cleered when hee iudgeth. This is one cause why hee suffereth them to flourish. Another is, that he may giue thē the greater ouerthrow. For the higher their heads and hornes are lifted vp, the more is their fall when they go to ruine. The greater their sin is, the greater must their punishment be. God hath made himselfe knowne among them, and not left himselfe without witnesse, Acts 14.17. in that he did good, and gaue them raine from heauen, & fruitfull seasons, filling their hearts with foode and gladnesse. He gaue much vnto them, and therefore required much of them againe. Thirdly, it was his pleasure to prouide for his Church, that liued and soiourned among them, that they might be as Innes to lodge them, and as Cities of refuge to entertaine them, whē they fled vnto them from the auenger of blood. He gaue them peace, yt the Church also might enioy peace among them: he made them to flourish, that his people that liued with them might flourish also. If they had bin grieuously afflicted, the Church must also haue tasted of the same cup in some measure. Thus were the people of God commanded to pray for the peace of Babylon, the place whither they were carried captiue, which was giuen them as a Sanctuary and place of retire, Ier. 29.Ier. 29, 7: Seeke the peace of the City whither I haue caused you to be carried away captiues, and pray vnto the Lord for it: for in the peace thereof, shall ye haue peace. God giueth the Infidels prosperity, and blesseth them with an extraordinary peace, howbeit hee respecteth the good of his Church therein. Lastly, herein we are to consider also the iustice of God. For the Lord purposing to execute his iust iudgments vpon the Kings of the earth for their idolatries, oppressions, violences, tyrannies, murthers, adulteries, and such like impieties, hath raised vp from time to time, some to serue him in the execution of his high iustice against them, punishing those that are euill, by others as euill as themselues. For this cause, to make way for the accomplishment of his decrees, hee maketh some Nation to grow strong and mighty as ye oakes of the forest, and to flourish for a while as the Cedars in Libanus, that he may vse & employ them as a staffe in his hand, to chastise the rebellions of the vngodly: and when he hath poured out his wrath vpon them, and executed his indignation to the full, he casteth the rod into the fire, & raiseth vp another for the consuming of them. The Assyrians, The foure Monarchies ouerthrowne, one another. the first Monarchy of the world, ruled in a manner all Nations for many yeares. After them arose the Persians, who subduing the Assyrians, obtained the Monarchy, and reigned likewise a long space, many Kings succeeding one another in that royall seate, Then came the Grecians, who preuailed against the Persians, as they before had done against the Assyrians, made themselues Monarches and masters of them, and almost of the whole world. Last of all, all these being cut downe, and so grubbed by the rootes, that the place of many of them is no more to be known; the Romane Empire abolishing the former, succeeded in the souereignty, & possessed the dignity first in Rome, and after in Constantinople. Thus the sword of one hath bin drawne out against another, & al hath bin ruled by the iust iudgment of God, to punish those that neither loued nor imbraced the truth. The like we might say of Tamerlane [Page 125] the Tartarian, the scourge or God & terrour of the world; he was raised vp of God and had his time, who whipped the Turks by him, as they had serued others. All these horrible tyrants prospered in the world, but it had a sudden end, because it was neuer wel grounded. But to leaue them, and to come home to our selues, let vs learne what maketh vs to prosper, what shall make our names great, and our families to flourish, when all other shall wither as the grasse that to day is greene, and to morrow is cast into the Ouen: it is the imbracing of true religion. Bethlehem was in it selfe little among the thousands of Iudah, [...]ich. 5.2. [...]ath. 2, 6. yet it was notwithstanding exalted and aduanced, because out of it came Christ to rule his people Israel. The Temple of Salomon was of wonderfull glory and renowne, yet the Lord telleth the people after their returne out of captiuity, that the glory of the second Temple, [...]ag. 2, 9. euen of that latter house, should be greater then of that former, and in this place he would giue peace by him that is the Prince of peace. In like manner hee telleth Iosua, that if the book of the Law depart not out of his mouth but that he meditate therein day and night, & obserue to do according to all that is written therein, then hee shall make his way prosperous, and shall haue good successe in al his enterprises. [...]osh. 1, 8. Do we then desire to be happy? Do we wish blessednesse? Labour to bee truely religious, and to haue the power of godlinesse dwelling in thy heart: Aduance it, And it shall aduance thee; Prou. 4, 8. and [...], 4. it shall bring thee to honour when thou dost imbrace it. This is the way to finde fauor and good vnderstanding in the sight of God and man. As for others, that make a mocke of religion, and doe not chuse the feare of the Lord, that neuer regard to set it as a precious plant in their soules and in their houses, they may peraduenture builde their nests on high for a time, and make their children great vpon earth for a season, but in the end their names shall consume as dung, their roote shall bee rottennesse, and their bud as dust that is suddenly blowne and borne away with a violent winde.
Ʋse 3 Thirdly, must the ministery be established among all people vnder heauen? Then let euery one of vs be careful for our parts to plant it among vs, and to bring it home to the places of our abode. In the most corrupt and ruinous times of the Church, the people were carefull of this duty. Micha in the booke of Iudges is saide to haue entertained and maintained a Leuite to instruct him and his family, and said, Now I know that the Lord will do mee good, seeing I haue a Leuite to my Priest. Iudg. 17, 13. It is noted in the Acts of the Apostles, that when Paul and Barnabas were come to Salamis, they preached the word of God in the Synagogues of the Iewes, & they had Iohn also for their Minister. Euery place therfore ought to haue their proper Pastour, as euery flock their Shepheard, and euery City their watchman. Dauid was carefull aboue all Princes to settle good order among the Leuites, yt God might be serued, and the people edified. He diuided them into certaine orders,Acts 13, 5. 2 Sam. 6.2. & 1 Chr. 23, 6. that so their labors might be equally & indifferently diuided for the benefit of all persons. He was zealous in bringing home the Arke of God. Iehosaphat sent out Leuites to instruct the people. This is a duty that doth neerely concerne vs & our families, not onely to be content to heare it abroad, and to resort to it in other places, but to ioyne together to bring it home to our owne doores or parishes, that we may haue prouision of food our selues, and not be driuen to seek for it elsewhere. A point wherin (alas) we are too carelesse, and thereby make little conscience to seeke after knowledge. For how many thinke themselues discharged frō hearing the word, and attending to the ministery of it, because they haue not the word ordinarily taught among them? If it were setled among them, they could be content to giue the Ministers the hearing: but if they haue it not, they neuer thinke it any part of their duty to resort to the places where they may be instructed,2 Kin. 4, 23. as the people on the Sabbath daies and other solemne meetings, repaired to the Prophets, when the Priests either were ignorant & could not teach, or else were idle & would not teach. But heerein they greatly deceiue themselues. Others, when they may heare it & do heare it in other places, thinke themselues in good case and feele no want; and so neglect the ordinary meanes of edifying their consciences, and of aduancing the Gospel and kingdome of God, euery one in the place whereunto by more speciall duty he is bound, and where he may haue a more speciall promise of blessing. They then that are careles to prouide an ordinary sufficient Pastour in their seuerall parishes, whereby the people are for the most part vntaught, as a field that bringeth foorth weeds & bryars for want of tillage, do greatly faile in this duty that now we vrge & deale withall, to wit, that euery flocke should haue his owne Shepheard. This containeth many branches vnder it. First, we must vse the ordinary meanes that God hath sanctified to this purpose, we must pray to the Lord of the haruest to send labourers into his haruest. We are ready to pray for an healthy body whē we are sicke, but we forget to beg an healthy soule when we are ignorant. We that are the Lords remembrancers, let vs giue him no rest vntill he repaire, and vntill he set vp Ierusalem, the praise of the world. Esay 62, 7.Esay 62, 7. We want these labourers, because we are wanting vnto ourselues: whereas if we did constantly craue this blessing, wee should finde grace in time of need, Mat. 9. The Ministers are our spirituall Physitions vnder Christ. This we pray, when we craue that Gods Kingdome may come euery where, and that euery Lanthorne may carry a bright shining light in it. Secondly, wee must bee content rather to bestow somewhat [Page 126] to attaine to this blessing, then want it, it being a precious pearle, which when a man hath found, he selleth all that he hath, and purchaseth it, Matth. 13.Math. 13, 46. Salomon that was not ignorant of true wisedome, Prou. 23, 23. counselleth all men to buy the truth, but not to sell it. This will try vs, what account we make of this blessing, and in what price we haue it. Thirdly, it is our duty to reioyce in spirit when it is liberally bestowed vppon vs, and graciously supplied vnto vs; which serueth to put vs in minde of these profitable meditations. Wee must testifie our thankfulnesse to God for his holy ordinance set vp among vs, lest he be constrained to take it away from vs: for if once he pull vp his standard, he will remoue also and be gone. We must submit and subiect our selues vnder it, that our iudgements may be rectified, and our wils and affections setled in the truth. We must confesse it to be no small part of our happinesse, that with vs are the Ministers of the Church, and the seales of the Couenant, 2 Chron. 13. Let vs preferre his Courts before all other places of resort, Psal. 27, 4. and 84, 10. Let vs lament the estate of Iewes and Gentiles, and all particular places among our selues, that want these signes of Gods fauour, and tokens of the Couenant, to witte, the Word and Sacraments, and the Ministers of them both. Who can but lament to see so many silly sheep ready to be deuoured of the wolfe, and as a prey in the iawes of the Lyon? We ought to haue compassion vpon such, if there be any bowels, and pitty and mercy in vs, and if we haue not stony hearts, we ought to melt and mourne for these things. Lastly, let vs earnestly long for their ioyning to the Church, that such as wander from the sheepefold, may be ioyfully brought home vpon the shoulders of the Ministers who ought to seeke them out. Then we shall haue one Shepheard, Ezek. 37, 22 Iohn 10, 16. and one sheepfold: then we shall with one minde and mouth glorifie God. Thus is the Church of the Iewes brought in by Salomon in his Song, chapt. 8. desiring most heartily the conuersion of the Gentiles,Cant. 8, 8. We haue a little Sister, and shee hath no breasts; what shall we doe for our sister, in the day when shee shall bee spoken for? Thus ought we to be affected toward the Iewes, We haue also a sister that hath no breasts to nourish vp children: let vs haue a desire to procure and further her saluation, forasmuch as wee haue a promise that the Iewes shall bee called and conuerted vnto the faith of Christ, Rom. 11.
Ʋse 4 Fourthly, let the Ministers bee carefull to discharge their calling, and to teach the people in season and out of season. They must be lights of the world, and as sauoury salt to season them with wholesome doctrine. It is a streight account that they are to make, not for siluer, or gold, or such like corruptible things committed vnto vs, but for mens souls the price of Christs blood, Acts 20. Neuer was there such a reckoning, neuer was there such an account eyther giuen or taken, as shal be at the great audite, when it shall bee saide vnto vs, Come, giue an account of thy stewardship, for thou maiest be no longer steward, Luke 16, 2. This consideration is profitable both for the people and the Pastour himselfe. Let the people thinke with themselues, that wee do not trouble them more then is needfull, & busie our selues more then wee haue thankes for our labour. True it is, wee serue many thanklesse masters, that could be content wee should spare our paines; but we cannot so discharge our consciences, & deliuer our soules. Let the Minister thinke,1 Cor. 9, 16. that a necessity is laide vpon him, and woe vnto him if hee preach not the Gospell. Oh, that this day of account were euer set before our eyes, how would it set vs on fire, and kindle our zeale and diligence? This doubtlesse were enough, and more then enough, to open the mouthes of them that now are dumbe and cannot speake, and make them lift vp their voyces as a Trumpet, to tell the people of their sins, and the house of Iacob their iniquities. But the watchmen are blinde, they are all ignorant, Esay 56, 11. they are all dumbe dogs, they cannot barke: they can looke to their owne gaine, but they endeuour not to gaine soules to God. There is not a soule that perisheth by our negligence, but we must answer for it, when the blood that we haue shed shal be required at our hands. This will be an heauy day, when the blood of many soules shall cry out for vengeance, and shal accurse vs that euer wee came among them to be the occasions of their destruction and damnation. Now we must know,Motiues to moue the Ministers to diligence. that in the Scriptures we haue many motiues to spurre vs, and to stirre vs vp to diligence, and to encrease all care in vs to do our duties. First, the excellency of our Office. It is a worthy Calling, 1 Tim. 3, 1. If wee were imploied in some base office, not beseeming our persons, we might haue some colour and pretence to shunne and auoide it. But hauing an excellent function, wherein the Son of God, Iesus Christ serued before vs, it were intollerable pride to scorne it, as too simple for vs. Wee may be a meanes to bring men to saluation, which we must account our crown and glory. Secondly, the glory of God ought to moue vs, which is to bee preferred before all things in the world. Thirdly, the loue of Christ, the Prince of all Pastours ought to constraine vs, who gaue him-selfe for his sheepe.
Wee must therefore vnderstand, that they are not so much our sheepe as his: hee hath a speciall care of them, or else hee would neuer haue paide so dearely for them. His wonderfull care of their good, appeareth in this, that demanding of Peter, whether hee loued him, Iohn 21.15. and asking the question of him againe and againe, he saide, Feed my Sheepe, feed my Lambs: thereby giuing all the Ministers a rule of trial, to prooue themselues whether they loue the Lord Iesus or not.
If all were examined by this rule, and their loue to Christ proued by this note, it is to be feared, that little or no loue at all would appeare in them, toward their Sauiour and Redeemer. As all men haue tasted aboundantly of the loue of Christ, so all men professe to loue him againe, as well as Peter, and would be as ready to answere, Lord thou knowest that I loue thee. It is easie to professe it, but it is not so easie to approue it, and manifest it▪ If we would assure our owne soules, that the loue of Christ is in vs, let vs feede the flocke, let vs speake boldly in the Name of the Lord, without respect of persons; [...]ucan. institu. [...]c. 13. de mi [...]st. let vs teach, improoue, correct, instruct, admonish, exhort, comfort, and strengthen, as we see the state of the flocke to require.
Let vs duly administer the Sacraments, according to Christs institution: let vs rule and gouerne the Church committed vnto vs: let vs pray for them, and be examples vnto them in life, that when the great Shepheard of the sheepe shal appeare, we may receiue an incorruptible crowne of glory.
Ʋse 5 Lastly, let the people carefully attend to the Ministery of the word, where it is setled and planted, with a good conscience, as to Gods holy ordinance, vouchsafed vnto them. Let them bring attention in hearing, diligence in marking, and obedience in practising. Let them put away all pretences and excuses, let them not inuent carnall reasons against themselues, and their owne soules. Let them not vse any delayes to shift off the performance of this duty. But there are many men in the world, that are wise to their owne destruction, and seeke sundry colourable deuises to hurt themselues, and hinder their owne good. For this ordinance, albeit comfortable and necessary, ayming at nothing else but our saluation, findeth through the malice of Satan and opposition of his instruments, strong enemies that assault it and vndermine it, to make it fall downe. He knoweth well enough that if this were throughly receiued, and generally established in all places, his kingdome could not stand, but would fall downe as lightning, as we heard before, Luke 10. When the trumpets sounded that God appointed, though they were of Rammes hornes, the walles of Iericho fell downe, Iosh. 6.20. [...]osh. 6.20. The preaching of the Gospel seemeth a weake and contemptible thing, and is accounted of them that perish to be foolishnesse, 1 Cor. 1.18. [...] Cor. 1.18. But if it were as vnlikely to do any great work, as the rammes hornes, yet being imployed of God, it shall be able to cast downe all imaginations, and high things, that exalt themselues against the knowledge of God, 2 Cor. 11.5. [...] Cor. 11.5. Forasmuch as to them that are called, it is the wisdome of God and the power of God, 1 Cor. 1.24. [...] Cor. 1.24. Hence it is, that the great enemy of our saluation hath stirred vp his disciples the Anabaptists, and other detestable and damnable heretikes, to subuert the faith of many, lest the light of the glorious Gospel of Christ should shine vnto them. These seduced persons, seeking also to seduce Obiection 1 others, reason thus; No creature can worke faith and regeneration in vs, it is God that doth it alone. But the word preached is but a creature, nay, it is the voyce onely of a creature, and a bare sound consisting of letters and sillables, so that the vertue of it can bee no more, but to signifie vnto vs the will of God. I answere, the word preached, Answer. and the vse of it are to be distinguished. The right vse thereof, is to vnderstand it, to meditate vpon it, to endeuour to beleeue it, and to obey it. The word preached is of force and of power, not simply, because it is vttered and published, and the bare sound thereof commeth to the eares of the hearers; for then all men should know and vnderstand it, receiue it by faith, and practise it by obedience: but because when it is preached, through the blessing of God, and his secret worke in vs, wee heare it with an attentiue eare and a tractable heart: so that his spirit and his word, goe together, Esay 59.21.Esay 59.21. our hearing with the eare, and his opening of the heart, accompany one another, Act. 16.14.Act. 16, 14. Hereupon it is called the power of God to saluation, that is,Rom. 1.16. an effectuall instrument of his power to euery one that beleeueth. The Ministers are said to be labourers together with God, 1 Corin. 3.9. to bee workers together with him, beseeching vs not to receiue the word of God in vaine. 2. Cor. 6.1. and as the Ambassadours of God, to pray vs in Christs stead, that we be reconciled to God, 2 Cor. 5.20.
Secondly, others obiect, None can be saued, Obiection 2, but such as are elected: but all ordained to eternall life shall be saued, whether they heare the word preached or not; forasmuch as all the elect shall of necessity be saued: and therefore there is no need of hearing, to bring vs to saluation: election is sufficient. Answer. I answere, this is a diuiding of those things that cannot be diuided; and a separation of those things that cannot be separated. If any should reason touching the temporall life, as these ignorant persons doe, touching the eternall, euery man would soone espie the fraude, and be able to answere the obiection, and put to silence the folly of the obiecters. For we might as well reason thus, All that are appointed of God to liue, shall liue: and therfore it skilleth that what they doe, whether they eate or drinke, or sleep, or clothe themselues, or whether they doe none of all these things. This conclusion is of the same nature & force with the former, and both of them starke naught, and deceitfull. Euery one hath knowledge and vnderstanding enough to answere the latter, and to say that as God hath appointed vs to liue, so he hath appointed vs the meanes to maintaine life, and therefore if we would liue, we must feed our selues, clothe our selues, refresh our selues. In like manner, they that are ordained to eternall life, cannot but heare the [Page 128] word, I say they must and shall of necessitie heare it, they can doe, they will doe no otherwise; as Act. 13.48.Act. 13.48. When the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordayned to eternall life, beleeued. All then that are ordained to the end, are also ordained to the meanes: forasmuch as whom he did predestinate, them he also called: and whom he called, them be also iustified: and whom he iustified, them he also glorified, Rom. 8.30.Rom. 8.30.
Obiection 3 Thirdly, to these that would seeme learned, and to know somewhat more then their fellowes, are ioyned as brethren in euill, sundry of the common sort and prophane persons. The Preachers (say they) are weake and fraile, simple and sinful men. If we might heare Christ himselfe or an Angel from heauen to teach vs, we would beleeue The voice of our sweet Sauiour would mooue any man that: hath any goodnesse in him. Answer. I answere, the people of Israel could not heare and beare the voyce of God, but desired of him that Moses might speake vnto them, Exod. 20.19.Exod. 20.19. and now, that we haue our owne request, and hee hath sent vs in a Moses, I meane a Minister, wil we call for God againe? will we haue sometimes God, & sometimes Moses, at our owne pleasure, like wayward and wanton children that will be pleased with nothing? When God speaketh, then in al haste we must haue Moses; and when Moses speaketh, we cry out for God, whose voyce notwithstanding shaketh the heauens, and cleaueth the rockes in peeces; and moueth the foundation of the earth out of his place: so that this was a common saying among the people of God, We shall surely die, because we haue seene God, Iudg. 6.22, 23. & 13, 22.Iudg. 6.22, 23. and 13, 22. It is therfore Gods great goodnes (which we must not abuse) to put his heauenly treasures in earthly vessels, that man might be instructed by the Ministery of man, to the end that the glory might be his, and the benefit ours Such as heare them, do heare Christ: Luke 10.16. such as despise them, despise Christ himselfe. Doest thou then desire to heare Christ? heare his Ministers, who hath put the word of reconciliation into their mouthes, and in his stead beseech vs to be reconciled vnto him.
Obiection. Fourthly, others of the same spirit, obiect in this manner, We haue the Scriptures in our houses, we can reade them, [...]or we heare them read vnto vs at home: there are set downe the most perfect Sermons of Christ, of the Prophets, and of the Apostles: can our preachers amend them? Answer. I answere, the Sermons of Christ and his seruants are most absolute and perfect, and profitable in themselues, as also alsufficient: but not so to vs, vntill they be explaned and applyed to the consciences of the hearers, in the ministery of the word. A loafe made of the finest & fattest of ye wheat is nourishable in it selfe, but it is vnfit for our nourishment, vntil it be cut and diuided into peeces, that euery one may haue his portion, and therefore whosoeuer is a workeman that needeth not to be ashamed, must rightly diuide the word of trueth, 2. Tim. 2.15.2 Tim. 2.15. The Eunuch sitting in his chariot, had the Scriptures with him, and read in them in his chariot, as well as we doe in our houses; yet when Philip said vnto him, Vnderstandest thou what thou readest? he answered,Act. 8.31. How can I except some man should guide me? Thus we see, yt albeit wee haue the Scriptures lying by vs, in which we are to reade, that they may dwell in vs plentifully: yet we shall alwayes want the giftes of the Minister for the interpretation of them, as children do the helpe of one to cut their meat when it is prepared and prouided for them, or else they shall remaine an hungred.
Lastly, there are others, whose consciences Obiection 5 condemne them of wickednes and prophanenesse, that obiect, There are none worse then those that are common and continuall hearers of Sermons: if then it be so good, why doth not the word make them better? Answer. I answere, this is a common and a cursed slander. This is the old language of the diuell, and of his instruments. If Iob be accounted a iust man, fearing God, and eschuing euill the diuell will not sticke to face it out, that he is an hypocrite. The Pharises, which were his hired seruants, could say, None regarded Christ, but the people that are accursed. Ioh. 7.48, 49.Ioh. 7.48.49. Wherefore, it is false that all are so: they onely vtter the gall and malice of their diuellish hearts, who enuy the grace of God in others, and cannot abide that any should be more forward and feruent then themselues.
Secondly, if this be granted and yeelded vnto them, the which notwithstanding, is most vncharitably surmised, and vnconscionably alleadged of them, yet they shew themselues wrangling Sophisters, arguing from a false cause: forasmuch as this badnesse and beastlinesse that appeareth in the liues of many hearers, is not an effect of preaching or hearing, but a sinne resting in the persons and proceeding from the prophane and vnregenerate hearts of those that heare,Luke 8.11. as when good corne is sowen in barren and vnfruitfull ground, or as if an husbandman should plough vp the fruitlesse sand, or sow among thornes. These instruments of Satan, that seeke to disgrace the sauing hearing of the Gospel, and whip the faithfull for the faults of hypocrites, neuer cry out against open and notorious offenders, against blasphemers, against whoremasters, against drunkards, and such like Prophane beasts; but if any bee an hearer of the word, and study to reforme his life according to the streight line thereof, he is a great eyesore vnto them, because the light that shineth in them, serueth the better to discouer the darkenesse of their liues. Thus many filthy swine and foule-mourhed dogges, haue liberty to prophane the holy things of God. The hearers of Christs Sermons, were of foure sorts, three were euill,Matth: 13.3. and receiued the word [Page 129] no otherwise, then if seed should be cast in the high way, or in stony ground, or else among thornes, where it bringeth forth no ripe fruit: onely the last sort heard the word with good and honest hearts, & brought forth fruit with patience; Whereas these that are carryed away with rash iudgement make all alike, put no difference betweene one and another, and will haue all hearers to be bad men.
Thirdly, God hath appointed the preaching of the word, not onely to conuert the elect, but to harden the wicked: as the Sunne serueth not onely to soften the waxe, but to harden the clay. Hence it is, that many are made worse by the word; [...]atth. 13.15. but that falleth out through their owne corruption, not through the nature of the word. Hence it is that the Lord saith, Make the heart of this people fatte, and make their hearts heauy, and shut their eyes: lest they see with their eyes, and heare with their eares, and conuert and be healed, Esay, 6.10. [...]say 6.10. Be it therefore that none are commonly worse then common hearers, who heare indeed, but doe not vnderstand, and see indeed, but doe not perceiue: yet is the word to be preached and published, though it be the sauor of death vnto death, in those that heare it. It is as the raine or snow that falleth from heauen, which returneth not thither againe, but watereth the earth, and maketh it bud and bring forth, that it may giue seed to the sower, and bread to the eater: so is it with the word that goeth forth out of the mouth of God, it doth not returne vnto him voide, but it accomplisheth that which he pleaseth, and prospereth in the thing whereunto he sendeth it, Esay 55. [...]say 55 10.11.
Lastly, the wickednesse of euill hearers ought to be no barre against the preaching of the word, forasmuch as euill persons are oftentimes wonne by the Gospel. Publicans and harlots are brought by it to the kingdome of God, Matth. 21.31. [...]atth. 21.31. Many of these that crucified the Lord of life, and put our Sauiour to death, were pricked in their hearts, and said to Peter and the rest of the Apostles, Men and brethren, what shall we do? Act. 2.37. [...]ct. 2.37. They gladly receiued the word, and were baptized, so that in one day there were added to the Church about three thousand soules. The like we might say of the Iailour, notwithstanding his cruelty and persecution of the Apostles, he came to them and said, Sirs, what must I doe to be saued? Act. 16, 30. [...]ct, 16, 30. Who preached vnto him faith in Christ, by whose Ministry hee was conuerted. Shall we then reason as these men doe, Hearers are wicked, and as bad as others that heare not: therefore away with the word out of the Church, pull down the chaire of Moses, and downe with all preaching? let vs haue no more hearing, and let the sound of the word be buried for euer? O foolish reason! O damnable conclusion! Nay, wee may inferre contrariwise, Such as heard long, are sinful stil, therfore let them heare more cheerefully, and let the Minister deale more roundly with them. Let them be told and taught that God will take an account of their hearing, according to the meanes he hath afforded vnto them: that by the word they shall be iudged at the last day: and that as much hath beene committed vnto them, so much shal be required at their hands againe: that they are to heare the voyce of God, while it is called to day, and are to take heed they neglect not the accepted time: and that as Christ hath knocked long at the doores of their hearts, so they know not how suddenly he will depart from them.
Verse. 4. [And Nadab and Abihu dyed before the Lord, &c.] We haue already declared, how God immediately after the ordering of the Armies of the Israelites, describeth the tribe of Leui that was exempted and priuiledged out of that muster and multitude, and of what family Aaron came. Now wee are to shew what became of his sonnes, who, albeit they were the sonnes of one man, yet they neither liued nor dyed after one manner. For the two eldest Nadab and Abihu, Leuit. 10.4. Num. 26.60. presuming to offer incense to God, and to burne it with strange fire, were themselues consumed with fire: there went a fire from the Lord, and deuoured them, and they dyed before the Lord with sudden death. Thus by the same thing wherein they offered, they perished: strange fire brought downe a strange iudgement, to declare the iustice of God against sinners: but of this point we shall haue better occasion to speake farther in the fift Chapter. Thus it fel out in the family of Aaron, his two sonnes dyed by fire, euen they dyed before their father, 1 Chron. 24.2 and had no children to whom the Priesthood might descend; therefore Eleazar and Ithamar executed the Priests office. When the Leuites did offer sacrifice in the Tabernacle, God sent fire from heauen, Leuit. 9.24. to consume the sacrifice: whereupon he commanded the Priestes that the fire should be kept euermore burning vpon the Altar, and neuer be suffered to goe out, Leuit. 6.13. Which the Gentiles also obserued by a foolish imitation.
So then, their transgression against God, consisted in these two things: First, they vsed strange fire, contrary to the commandement of God, whereas they should haue taken it from the Altar, Leuit. 1.8.Leuit. 1.8. Secondly, they entred into the holy place, which was not lawfull for the high Priest himselfe to doe, but vnder certaine conditions, and at a certaine time, Leui. 16.1, 2.Leuit. 16.1, 2. Exod. 30.10.Exod. 30.10. Heb. 9.7.Heb, 9.7. Thus then, as they sinned openly, so God punished them openly, and made them publike examples vnto others that should succeed them, and come after them in that office, as he speaketh,Leuit. 10.3. Then Moses said vnto Aaron, This is it that the Lord spake, I will be sanctified in them that come nigh me, and before all the people, I will be glorified. Babing [...]on Leuit. ch. 10. obser. 6. It was but yesterday as it were that Aaron and his sonnes had a famous and a glorious consecration into the greatest and highest [Page 130] dignity vpon earth, but these sonnes so lately exalted and honoured, now lye destroyed before their fathers face, to his ouermuch griefe and anguish, not by any ordinary and accustomed death, but by fire from heauen, for their sins, and breach of the Law, and commandement of God. We learne from hence, that Godly parents haue Doctrine 2 oftentimes vngodly and disobedient children.Godly parents haue oftentimes vngodly children. Such as are reformed themselues haue children vnreformed. We see this in Adam the first father, he had not onely Abel the righteous who obtained good report that he pleased God, but also Caine who was of that euill one and slew his brother, 1. Ioh. 3.1 Ioh. 3.12. Because his owne workes were euill, and his brothers good. Noah a iust man and perfect in his generations, Gen. 6.9. had cursed Ham, as well as blessed, Shim, Gen. 9.26. We see this in Abrahams house the Father of the faithfull, who rereceiueth this commendation frō the mouth of God himselfe, Gen. 18.Gen. 18.19. I know him that hee will command his children and his houshold after him that they keepe the way of the Lord, to do iustice and iudgement, that the Lord may bring vpon Abraham that which hee hath spoken of him: yet he had in his family (which was the Church of God) not onely Isaac the sonne of promise in whose seede the nations of the earth should bee blessed, but Ismael that was borne after the flesh, that mocked his brother, & persecuted him that was borne after the spirit, and in the end was cast out of the Church, Gen. 21.9, 10.Gen. 21.9.10. Gal. 4.30.Gal. 3.30. And as it was with the father, so was it with the son: for we see this in the children of Isaac, who stroue and struggled within the wombe of their mother, Gen. 25.22. and when the time of her deliuerance came, she brought foorth, not only Iacob, Gen. 32.24. who afterward was sirnamed Israel, obtaining a farre more honourable name then all the Affricani, or Germanici, or Asiatici among the Romanes, whose praise was wholly from the earth, and a blast of the mouthes of mortall man; whereas he wrastled with God in Peniel and preuailed: but also prophane Esau, Heb. 12: 16. so branded as it were in the forehead by a marke of yron, by the Spirit of God, who sold his birth-right for a messe of pottage. For the children being not yet borne neither hauing done any good or euil, that the purpose of God according to the election might stand, not of workes, but of him that calleth, It was said vnto her, Iacob haue I loued, but Esau haue I hated, Rom. 9.11.13.Rom. 9.11.13 Samuel was a man that feared God exceedingly, and gouerned the people vprightly, so that he appealed to the people, and to the consciences of all men, to witnesse his innocency and integrity, what wrong he had done them, whose oxe he had taken, and whose asse he had taken, or at whose hand he had receiued any bribe to blinde his eyes, 1 Sam. 12.3.1 Sam. 12.3. Yet when hee was old and made his sonnes iudges ouer Israel, they walked not in his wayes, but turned aside after lucre, they tooke bribes and peruerted iudgement, 1 Sam. 8.3.1 Sam. 8.3. Dauid was a man after Gods owne heart, yet he had not onely Salomon that was beloued of God,2. Sam. 13.14 and 15.16. 1 Kin. 1.5. but also incestuous Amnon, ambicious Absolon, and trecherous Adonijah: the first defiled his owne sister, and wrought folly in Israel; the other two rebelled against their father, and sought to take away the kingdome from him. The like we might say of Eli, who sate vpon a seat by a post of the Temple, and by his residence on his charge and daily attendance, to giue answeres to the people that came vnto him, gaue testimony of his godlinesse: yet his sonnes were the sonnes of Belial, and knew not the Lord, 1 Sam. 2.12.1 Sam. 2.12.
To conclude (for the examples that might be brought to this purpose, are infinite) who was more Godly then Iosiah, who remembred his creator in the dayes of his youth, and reformed religion betimes in his kingdome? yet his children followed not the wayes of their father, but did euill in the sight of the Lord, according to all that their wicked forefathers had done, 2 King. 23.32, 37.2 King 23. Iere. 22.18.Iere. 22.18. To all these testimonies of Scripture, if we adde also the testimony of common experience, of all ages and times, and places and persons, we may gather, that all the children of the faithfull, haue not beene alwayes continued vnder the covenant of God, nor followed the steppes of their faithfull parents to be like vnto them.
Now, because this is a point diligently to Reason 1 be marked of vs, let vs consider the reasons whereby it may be better confirmed vnto vs. First, to shew the election of God, which is the highest steppe of our saluation to stand vpon the free wil and purpose of God, and not vpon ordinary succession, or naturall generation, or any causes in our owne selues: to the end that all, both parents and children should confesse, that such as haue receiued this power and prerogatiue to beleeue in the Name of Christ Iesus, are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God, Ioh. 1.13.Ioh. 1.13. This reason is noted concerning Iacob, Rom. 9.11. that the purpose of God might stand according to election, not of any workes, but by him that calleth: this was it that made difference betweene him and his brother.
Secondly, that the best seruants of God Reason 2 may acknowledge, that they can by no means conuey to their posterity the graces of God, the gifts of sanctification, & repentance from dead workes, which themselues haue receiued from God by supernaturall meanes, and not by naturall: they begetting naturally children of wrath, as well as other men, euen sinfull children tainted and defiled with originall corruption. Adam begate Seth in his owne image, that is, in his naturall inclination to euil. Gen. 5.3.Gen. 5.3. Hence it is that Dauid acknowledgeth, he was shapen in iniquity, and that in sinne his mother did conceiue him, Psal. 51.Psal. 51. So then as the corne that is purged from the chaffe [Page 131] and made cleane, bringeth vp corne againe, together with the chaffe: and as the father that is circumcised begetteth children that are vncircumcised: so such parents as are sanctified themselues, cannot leaue to their issue any sanctifying graces, which must come onely from aboue, from the Father of lights.
Reason 3 Thirdly, God hath a purpose to shew his iustice in the destruction of the stubborne and disobedient, as he doth his mercy in the saluation of those that are godly and obedient. This is the reason rendred by the Spirit of God, that albeit the sonnes of Eli were reproued by their father, yet they hearkened not vnto his voyce, because the Lord would slay them, 1 Sam. 2.25. [...] Sam. 2.25. God is determined to glorifie himselfe, and his great Name in their destruction, as they resolued and setled themselues & their whole liues to dishonour him, to their confusion.
Reason 4 Lastly, the children euen of faithfull and godly parents doe oftentimes want the good meanes of a godly education, and therefore no maruell if their hearts, not being ploughed vp, doe bring forth cockle and darnell, in stead of good corne. For the children of God, doe themselues through humane frailty and infirmity sometimes faile in the performance of this duty. They cocker them and are too choice and nice ouer them, they dare not offend them, or speake a word against them; which ouerweening and suffering of them to haue their will too much, God punisheth in their children: whereof we haue a worthy example in Dauid toward Adonijah, who exalted himselfe against his father, saying, I will be king, and he prepared him chariots and horsemen, and fifty men to runne before him. The occasion of this presumption, and rebellion is noted to be thus,King. 1.6, His father had not displeased him at any time, in saying, Why hast thou done so? He failed toward him, more then Eli did toward his sons; for he said, It is no good report that I heare, ye make the Lords people to transgresse.
But Dauid was loth to displease his sonne, but sought to please him in all things, and (behold) what came of it; it turned to his hurt, and in the end, to his vtter ouerthrow. If then we lay these seuerall points together, that God will shew our election, and the election of our seed, to stand firmely and onely vpon the purpose of his wil, and cut off all occasion of boasting from vs that we are able to deriue grace vnto them, lest therby we should ascribe their regeneration & conuersiō to our selues, & so take the glory frō God to whom onely it is due, vnto our selues to whom in no sort it is due: that God in his counsell purposeth to destroy some of them, and that they often want education, a good meanes to bring them to God: wee may truely conclude this point with which we deale, namely, that godly parents which doe beleeue, haue many times vngracious and vnrighteous children that doe not beleeue.
This often falling out to the most faithful Vse 1 that desire to leaue an holy seed behind them, let vs consider what we are to learne from it. And first, this sealeth vp this truth: as a principle that neuer faileth, namely, that the father is not saued by the child, nor the child by the father. The Prophet saith truely,Hab. 2.4. The iust shal liue by his faith; not by the faith of the father, nor by the faith of the sonne, but by his owne faith. The faith of the godly father shal not saue the vngodly child: neither shal the faith of the godly child, saue the vngodly father. Thus are Gods wayes cleared, to bee equall, which are oftentimes challenged and slandered to be vnequall. This doth the Prophet Ezekiel Ezek. 18.4, 5.13, 14, 17, 20. and 33.20. handle at large, Chap. 18. and 33. Behold, all soules are mine▪ as the soule of the father, so also the soule of the sonne is mine: the soule that sinneth shall die. If a man be iust and doe that which is lawfull, and right, if he beget a sonne that is a robber, or an oppresser, he shal surely die, his blood shall be vpon him. But if he beget a sonne that seeth all his fathers sinnes which he hath done, and considereth and doth not such like, hee shall not die for the iniquitie of his father, he shall surely liue: The soule that sinneth it shall die; the sonne shall not beare the iniquity of the father, neither shall the father beare the iniquity of the sonne: the righteousnes of the righteous shal be vpon him, and the wickednes of the wicked shalbe vpō him Where he sheweth, that if the father that is righteous beget a sonne vnlike vnto himselfe, the righteousnesse of the father shall nothing profit or auaile him, he shall receiue such a recompence of reward as is due to his impiety. He mentioneth in this place three seuerall persons, the grandfather, the nephew, and in the middle betweene them both,Calui. praelect. in Ezek. cap. 18 he setteth the sonne of the former, and the father of the latter.
Of them all he setteth downe this rule, that euery one shall be rewarded as he hath liued, and receiue according vnto his workes. The blessing of GOD shall rest vpon all those that are iust, whatsoeuer their posterity shall bee, as Esay Chapter 3.10.Esay 3.10. Say yee to the righteous, that it shall be well with him, for they shall eate the fruite of their doings: and to that purpose we reade in the Psalme,Psal. 58.11. Men shall say, verily, there is reward for the righteous, verily he is a God that iudgeth in the earth. God is a iust Iudge, and therefore rewardeth euery man as his owne life is. They therefore doe greatly deceiue themselues, that runne into all excesse of riot, and thinke to haue mercy shewed vnto them, because of the godlinesse of their parents: whereas rather this shall serue to heape vppe farther iudgement vpon their heads. On the other side, it serueth to comfort those that forsake the wickednesse of their parents & progenitors, forasmuch as god will accept of them and embrace them in the armes of his tender loue, and neuer charge [Page 132] vpon them those sinnes, nor vpbraide them with the same. Blessed therefore are all that walke in his wayes, but vnto them that turne away from righteousnesse, and commit iniquity, and doe according to all the abominations that the wicked man doth, all his righteousnesse that he hath done, shall not be mentioned, in his trespasse that he hath trespassed, and in his sinne that he hath sinned, in them shall he die. Wherefore to conclude, it is required of vs not to stand vpon the goodnesse of our ancestors, but vpon that which we finde in our selues: inasmuch as many of the godly and righteous seruants of God haue had children appointed to wrath and destruction. The people of the Iewes gloried and boasted that they had Abraham to their father, albeit they did not the workes of Abraham, but of their father the diuell, Ioh. 8.44.Ioh. 8.44. Hence it is, that Iohn the Baptist exhorteth them to bring forth fruites meete for repentance, Matth. 3.8, 9. and not to thinke to say within themselues, We haue Abraham to our father, forasmuch as God is able of the stones to raise vp children vnto Abraham. It is a vaine thing in earthly things, for a man to boast of his predecessors. The heathen man could say,Ouid. Metam. lib. 13. that stocke and ancestors, and such things as our selues haue not done, we may scarcely cal our owne. Much more doeth this holde in heauenly things, and in true religion, which goe not by kinde or kinne, they descend not from father vnto sonne, as temporall inheritances doe: no man knoweth the Sonne, but the Father; neither knoweth any man the Father, but the Sonne, and hee to whomsoeuer the Sonne will reueale him, Matth. 11.Matth. 11.27. Let euery man labour to know God, and to plant the feare of him in his owne heart, that so we may liue by our owne faith, as his life is maintained and continued by his owne soule.
Vse 2 Secondly, let no man be discouraged, though they see their seed vntoward, and vngracious. Religion cannot be conueyed to children by parents, as house and land, neither can they leaue it vnto them, as they leaue them a possession, to descend by a continued succession from the father to the sonne, and to the sonnes sonne in one race and generation. Godlinesse commeth not to vs by naturall generation,Godlinesse is no inheritance from father to sonne. but by spirituall regeneration: neither hath the first-borne greater title to it, then the second. That which the Apostle speaketh of the Ministery, that Paul may plant, and Apollo water, but it is God that giueth the increase, may be truely spoken of the bringing vp of children in the nourture and information of the Lord. We may and ought to take paines to teach them in their youth what trade they shall take, but we cannot giue a blessing vnto our owne labours. The husbandman may plant and sow, yet he cannot bring downe the early and the latter raine: and if he could doe this, he could not make the corne grow for the vse of man. So is it with vs, we may teach and reproue, exhort, and admonish, but except GOD open the heart, the heart remaineth vnreformed. It is not to be doubted, but Samuel bestowed great labour and diligence in discharging this duty, both because he was a faithfull and godly man, Heb. 11.32.Heb. 11.32. And because hee had seene with his eyes, an example of ouermuch lenity in Eli, and had heard with his eares, a fearefull threatning of iudgment against him, reuealed by the Lord: yet his children followed not his steppes, but declined from the wayes wherein he walked. Let all godly parents therefore comfort themselues in the consideration and contemplation of such like examples, knowing that they can onely vse the meanes, and that it lyeth not in their power to make them truely religious. In deed if wee haue beene negligent in bringing them vnto God, and let them runne into all riot, and not restrained them, we haue cause to lay it to our consciences, and to thinke with our selues, that we that gaue them life, haue also beene instruments of their death. But if wee haue done what lyeth in vs to doe, if we haue warned them, and they would not be warned: if we haue taught and trained them vp in the feare of God, which is the beginning of wisedome, and they haue broken the bands asunder, and cast the cordes of duty and discipline from them; we may comfort our selues as the Minister doth, when he seeth his labour is spent in vaine.
If he haue beene faithfull and conscionable in his place, whether men regard the word, or not regard it: whether they beleeue, or doe not beleeue: whether they obey, or doe not obey, he is the sweet sauour of Christ, 2 Cor. 2.15. euen in them that perish, because euen then it worketh the will of God, and accomplisheth that for which it is sent. The Prophet prophesying of Christs comming among the Iewes, bringeth him in with this complaint, I haue laboured in vaine, Esay 49.4. I haue spent my strength for nought, and in vaine, yet surely my iudgement is with the Lord, and my worke with my God. God respecteth vs according to our worke, & not according to the euent, or successe of our labour: he will reward vs according to our conscience in teaching, not according to the peoples diligence in hearing of vs. Thus it shall be with all Christian parents, to their endlesse comfort: God will not be vnmindfull of their paines that they haue taken, albeit they see not that fruite of their labours that they desire. Obiect. Heere some man peraduenture may obiect that the Apostle saith, The woman shall be saued in child-bearing, if they continue in faith, and charity, and holinesse with sobriety, 1 Timothy chapter 2. verse 15.2 Tim. 2.15. Where hee seemeth to hang the saluation of the mother, vpon the faith of the children, as if she could not be saued, except they continued in the trueth. I answere, Answer. this place is in deed so vnderstood, and wrested by many interpreters: [Page 133] but that cannot be the true meaning. Ierome an ouer-great prayser of virginitie, and none of the greatest friends of matrimony, draweth the words to that sense, that he may by this meanes commend the single life; and withall withhold women from marriage, while they heare that they can no otherwise bee saued, then if their children continue faithfull vnto the death.
The purpose of the Apostle in this place, as appeareth by the the circumstances going before, is to comfort the woman, that shee should not cast away all confidence as one without hope, as being the cause of one of the greatest sinnes which brought the ruine of all mankinde.
The feeling of this heauy burden, lying vpon her conscience, might terrifie her and work much feare and amazement in her soule and apprehension of the wrath of God, and therefore he comforteth her, and giueth her hope of saluation. But if the former exposition be receiued, that her saluation bee suspended vpon many others, hee should cast downe Thunder and Lightning vpon her head, able to apall and dismay her; he should not comfort her, but terrifie her: he should not lift her vp with hope of life, but cast her downe into despaire, through feare of death, when she should vnderstand that she could not possibly be saued, except her children did perseuere in the faith.
Againe, it lyeth not in the power of women, to giue them faith and loue, much lesse the grace of perseuerance, to continue constant vnto the death: so that the Apostle should lay a burden vpon their shoulders and put a yoke about their nekes, which neither they, nor their fathers were able to beare. This is not the easie Yoke, nor the light burden of Christ. For albeit they striue with all their strength, and labour with all their power, to bring vp their children in godlinesse, yet oftentimes they are obstinate, stubborne, headstrong, froward, peruerse, and rebellious; so that they can doe no good with them, because they will not obey them, nor hearken to their commaundements.
Furthermore, this care of the instruction and institution of children, is a dutie required rather of the father who is better able, then of the mother who is euery way the weaker vessell, as appeareth by the Apostle, Ephes. 6.4. Fathers prouoke not your children to wrath, but bring them vp in the nourture and admonition of the Lord.
Lastly, the vertues heere commended bebelong rather to the mothers, then to the children, as when he requireth of them holinesse with sobriety, as Tit. 2.3, 4. it appeareth: The aged women that they be in behauiour as becommeth holinesse, &c. that they may teach the yong women to be sober, &c. If any farther obiect, [...]biect. that if the Apostle had meant to referre these last words to the woman, he would haue said, if she continue in faith and charity, not, if they continue: I answere, Answere. nothing is more common and vsuall then the change of number, especially one of the words being a nowne of multitude. For it is plaine and manifest, that the Apostle doth not point out some one certaine woman, but speaketh in generall of woman-kinde, or of all women.
Thus doth the Apostle vary and alter the number in this present Chapter, sometimes speaking in the plurall number, as of many, In like manner, that women adorne themselues in modest apparell: Verse 9. sometimes speaking in the singular number, as of one, Let the woman learne in silence with all subiection. Verse 11. This is also easie to be shewed in other places, as Galat. 6.1. Ye which are spirituall restore such a one in the spirit of meekenesse, considering thy selfe, lest thou also be tempted. Where we see, he beginneth the sentence with the plurall number, and endeth it with the singular.
Wherefore, to returne vnto our purpose, from which we haue digressed to answere an obiection, and to open the interpretation of this Scripture; faithfull parents, who haue endeuoured to sow the seede of eternall life in the mindes of their children, are not to bee censured and condemned, because they haue leude and vngodly children, that giue euident tokens rather of reprobation then of saluation, as if it were their fault and offence: for as much as they may bee carefull to vse all meanes of faith, and furtherance to eternall life, and yet notwithstanding faile of their end. If they doe not discharge their duties, they shall be guilty of their blood: but if they doe teach them, they are free, they haue deliuered their soules. If wee haue vsed diligence, and be euill spoken off, let vs comfort our selues in the Lord, and rest our selues in the cleerenesse of our owne consciences, and comfort our hearts in the testimony thereof, being well assured that in the great day of account, the LORD shall acquit vs, when the mouth of iniquitie shall be stopped. Vse 3
Thirdly, from this ground ariseth great consolation to all faithfull parents, who are to comfort themselues in this, if among many children and a plentifull issue, they haue some fewe of them, yea, but one onely that appeareth to be the faithfull childe of GOD, albeit it bee otherwise with the rest. GOD indeede will receiue glory in all, though some of them bee reprobates: this must preuaile with our natural affections, and teach vs to suppresse our greefe and sorrow. No doubt it is cause of ye greatest griefe, and maketh their head as waters, and their eyes a fountaine of teares, that they make their bed to swimme and water their couch with weeping; which striketh neerer vnto them, to beholde their vngodly wayes, [Page 134] then to see them suffer a thousand deaths. Abraham was exceedingly mooued, when he was commanded to cast out of his family, his sonne Ishmael, Gen. 21.11. and 17.18. for the thing was grieuous in Abrahams sight, because of his sonne; and before this, he had saide, O that Ishmael might liue in thy sight: yet neuerthelesse he yeelded to the will of God, who would therein bee honoured.
So when GOD respecteth vs, and confirmeth his couenant toward vs, and taketh vnto himselfe any of our seede, we ought rather to praise God for this mercy and goodnesse toward vs, in sauing one, then murmure against him, or aske the question of him, why he calleth not all. If it please God so to deale in mercy toward vs, that he vouchsafeth to be both our God, and the God of all, I say, of all our seede, we are bound vnto him in so much greater dutie, and he requireth of vs the greater obedience, and looketh for a sacrifice of greater thankefulnesse. Hee dealeth not so with all good men, euen such as haue faithfull soules, and desire to approoue their seruice vnto him: who when they haue giuen them what education they can, and heartily craued of GOD his blessing vpon their holy endeauours, yet haue found many crosses, and such inward griefes, as haue beene ready to breake euen their heartstrings, and to bring their gray haires with sorrow to the graue.
Neuerthelesse, we must not suffer our ouer-strong affections to preuaile too farre within vs, and to swallow vs vp with ouermuch heauinesse, when we beholde with our owne eyes the wickednesse of our children that are come out of our owne loynes and are of our owne blood, when we see them without hope of being reclaimed and reformed, as those that runne into all excesse of riot: no, though we should see them taken away in the prophanenesse of their hearts. For why should we repine at it, to consider how God glorifieth himselfe, albeit it be in the destruction of some of ours? Of this we haue two most notable examples in Aaron, and in Eli, neuer to be forgotten of vs, recorded in the Bookes of Leuiticus, and of Samuel. Touching Aaron, his two eldest sonnes, Nadab and Abihu, (of whom we now speake) sinned against the Lord in offering strange fire, and seruing of God otherwise then hee appointed; which is a thing detestable in his eyes, and there came out a fire from the Lord, and deuoured them, and they dyed before the Lord.
Heere was a grieuous sinne committed, heere was a grieuous punishment executed vpon them; and their father did beholde it with his eyes, and how they were carryed out of the campe in their coates. Moses tolde him, that the LORD would bee sanctified in them that come nigh him, and before all the people, he will be glorified, so that Aaron helde his peace, Leuiticus chapter 10. verse 3. So touching Eli, when he heard a fearefull iudgement denounced against his posterity, he said, It is the Lord, let him doe what seemeth him good, 1 Samuel 3.18.
Thus ought we to doe, and not vexe and turmoyle our selues without reason, for that which we cannot remedy and redresse. All the children of the faithfull, are not the children of the promise: they that are the children of the flesh, are not the children of God, Galatians chapter 4. verse 23. All that are the seede of Adraham, are not the children of Abraham, Romanes chapter 9. verse 6, 7. neither are all the Israel of God, which are of Israel.
Heere it may be obiected, which the Apostle Obiection 1 Peter speaketh to the Iewes, The promise is made to you, and to your children, Actes 2.39. God is the God of the faithfull, and of their seede.
I answere, The Apostle answereth this in the next wordes, Answer. euen as many as the Lord our God shall call. So many as haue God to bee their God, shall in his good time be called to the knowledge of the trueth. Hence it is, that in the promise annexed to the second commandement, it is said,Exod. 20.6. hee sheweth mercy to thousands that loue him, and keepe his commandements. Thus hee limiteth the promise of mercy, he restraineth it to those that loue him. This promise is performed, when it holdeth in any, albeit a farre off.
Another obiection ariseth out of Paules words to the Corinthians, where the seede of Obiection the faithfull are said to be holy, that is, sanctified and cleansed, The vnbeleeuing husband is sanctified by the wife, 1 Cor. 7.14. and the vnbeleeuing wife is sanctified by the husband: else were your children vncleane, but now are they holy. If then they be all cleane and holy, it followeth they are also vnder the election of grace.
I answere, they are holy touching the outward couenant, and generall election, Answer. as to be of the visible Church, to haue right in the Sacraments, and to haue interest in the outward priuiledges therof, as in the word, prayer, and such like. Thus the whole nation of the Iewes are saide to bee chosen, and thus they may bee saide,Rom. 11.16. and are saide to bee sanctified.
They are therefore deceiued that thinke the Apostle meaneth that they are legitimate borne in lawfull wedlocke, for as much as the children of infidels are borne Legitimate, and not base borne: so that if hee were so to bee vnderstood, hee should ascribe no more to the children of beleeuers, then of infidels, because before the conuersion of either of them, their children were lawfully begotten: and therefore no doubt but they remained so afterward.
The question in this place is, whether a [Page 135] faithfull person that is marryed, might lawfully dwell with the vnfaithfull? He prooueth it ought to be so, because the vnfaithfull person, is sanctified by the faithfull, so that their marriage is holy and pleasing vnto God: which he confirmeth by an effect of their marriage, because the children begotten in it, are not vncleane, that is, are not Gentiles, but Christians; they differ from the seede of Pagans and infidels, that are aliants from the Church.
Obiect. If any aske what we are to thinke of the infants of such as are Christians. [...]nswer. I answere, we must iudge of them according to charity, who haue interest in the outward couenant, vntill by infidelitie when they come to yeeres of discretion, they shall cut off themselues; grounding our selues vpon the promise of God made to Abraham, I will be a God vnto thee, and to thy seede after thee, Gen. 17.7. Neuerthelesse, albeit some cut off themselues, yet if the couenant be confirmed vnto some of them, we haue cause to comfort our selues heerein.Ioh. 4. The Apostle Iohn writing to the elect Lady, reioyceth greatly that he found of her children walking in the trueth: hee saith not indefinitely, her children, nor generally all her children, but among her children, that is, some of thy children which inferreth that they did not all become faithfull, although her selfe a most worthy and faithfull woman, and had vsed (no doubt) the meanes of their conuersion and continuance vnder the grace of GOD. Wee must content our selues with that fauour which GOD sheweth vnto vs, whether hee call many of our children or very fewe of them.
Vse 4 Lastly, let all parents, be carefull of their childrens benefite, and seeke to doe them good, and not euill all the dayes of their life. We doe all by a naturall instinct loue them, and are inclined to shew compassion vnto them, and to seeke their promotion and preferment in temporall things. Our Sauiour saith, [...]uke 11.11, [...]2. If a sonne shall aske bread of any of you that is a father, will he giue him a stone? or if hee aske a fish, will he for a fish giue him a serpent? or if he shall aske an egge, will he offer him a scorpion? We will not giue them what we know will hurt them, albeit they should earnestly desire it, and request it of vs. We all desire to leaue an happy issue behinde vs: and some are more carefull for them, both liuing and dying, then for themselues. This dutie hath many branches: for though all seeke to leaue them great, and taking deepe roote in the world, yet all doe not take the right course. Some giue themselues that libertie, that they are like to leaue them little in the world.
Wherefore the first branch is to beginne with our selues, to seeke vnfainedly to feare God, and to leade our liues according to his commandements. This doth the Lord himselfe deliuer, Deuter. 5.29. O that there were such an heart in them, that they would feare me, and keepe my commandements alwayes, that it might be well with them, and with their children for euer.
If parents themselues will feare the Lord, and obey his will, they haue a promise made to them, and to their children: but if they will not be the Lords faithfull seruants, woe to them, and their posterities also. All parents that feare God aright, doe not onely lay vp a good foundation for themselues, but prouide well for their children after them, and are profitable instruments to deriue Gods blessings vnto them aboundantly after their departure. God hath promised and cannot deceiue, to shew mercy to thousands, of them that loue him and keepe his commandements, Exod. 20.6. If then wee truely loue our children, not onely their bodies, but their soules, and chiefly their soules (which is the truest and soundest loue,) we must endeuour aboue all things, to leade a godly life, and to goe in and out before them, by a good example:Psal. 101.2.3. We must behaue our selues wisely in a perfect way: we must walke within the doores of our house, with an vpright heart: we must set no wicked thing before our eyes.
Contrariwise,Wicked parents are the greatest enemies to their children. such parents as feare not God, themselues bring a downe-fall and ruine to their families and posterities, and are the greatest enemies vnto their children. How vnnaturall, or rather how monstrous a thing is it for parents to bee instruments to bring children into the world, and then when they haue brought them forth, to bee the chiefe meanes to send them to hell? How wofull and lamentable a thing is it to cast their progeny and posterity into the curse of God, more bitter a thousand times then death, and more cruell, then to thrust them vpon the swords point? It is noted in the Scriptures,Leuit. 18.21. and 20.2. 2 Kin. 23.10. and 21.6. and all men are ready with one voyce, and one consent to acknowledge it, as an horrible impietie in those parents (forsaken of God, and giuen ouer to fill vp the measure of their sinnes,) that spared not to make their children passe through the fire, and to offer their sonnes and daughters to diuels. Wee condemne this all of vs to the pit of hell, as a foule and fearefull practise: and yet how many, (alas) how many in the world doe practise this, nay, that which is tenne thousand times worse then this? For all such wicked and prophane parents as are carelesse and negligent of the foules health of their children, committed as a precious treasure vnto them, and doe giue them euill examples of all abominations, doe giue them an easie passage into hell fire, and doe make them no better then a sacrifice to the diuell.
Hence it is, that the LORD saith, Deut. 28.46. Because thou didst not serue the Lord thy God with ioyfulnes and a good heart, for the aboundance of all things, therefore these curses shall [Page 136] be vpon thee for signes and wonders, and vpon thy seede for euer.
The second branch of seeking their good, is to giue them good education, and to plant in them the principles of religion, that they may know GOD betimes. So did Dauid to his sonne Salomon, 1 Chron. 28.9. to know the GOD of his Father, and to serue him with a perfect heart, and with a willing minde. So doth Salomon instruct parents to traine vp a childe in the way that he should goe, Prou. 22.6. and when hee is olde, he will not depart from it. So doth Paul exhort fathers to bring vp their children in the nourture of the Lord, Obiect. Ephes. 6.Ephe. 6.4. If any obiect against these commandements, They will be vnruly and disordered, albeit, they be neuer so well brought vp: and though their parents be very carefull, they will be very carelesse; and therefore they were as good holde their peace, as to speake to them, and not to be regarded.
Answer. I answere, so it is sometimes, but alwayes it is not so. Many that haue feared GOD with all their housholdes, haue receiued much comfort by their children and seruants, that haue had good instruction put into them, as pure and wholesome liquour, into a vessell, and haue seene the fruite thereof, to the vnspeakeable ioy of their hearts. This we might shew at large, in the reformed families of Abraham and Cornelius, and sundry others. As they planted and sowed good seede in the parts of their families, as it were in a fruitfull field, so they reaped a plentifull haruest. Abraham had seruants that were also Gods seruants,Gen 24.12. and 14.14. Act. 10.7. and prayed earnestly vnto him. Cornelius had a souldier that waited vpon him, that feared God, yea all his band of Italian souldiers, were Christian souldiers. Againe, we must trust GOD with the effect and successe of the education that we giue them. He will worke thereby by his Spirit in all that belong vnto him, as seemeth good to his heauenly wisedome. If he doe not giue a blessing for causes vnknowne to vs, but knowne to him, let vs leaue Gods secret, yet iust iudgments to himselfe.
The third particular branch, is to pray to God for them to guide them in his wayes, and to blesse them in his feare, and to blesse our labours bestowed among them. This wee see in Iob, Iob 1.5. Chapter 1. toward his children, When the dayes of their feasting were gone about, he sent and sanctified them, and rose vp early in the morning, and offered burnt offerings according to the number of them all: for he said, It may be that my sonnes haue sinned, and cursed God in their hearts. He was carefull for those which were committed vnto his charge, and feared they might offend God in their meetings, albeit hee knew no such euill by them. The wise man saith, Happy is the man [...] that feareth alway: but he that hardeneth his heart, shall fall into mischiefe, Prou. 28.Prou. 28.14. A like example wee haue in Dauid, Psalme 72. where he prayeth for Salomon, Giue the king thy iudgements, O God, and thy righteousnesse to the kings sonne, hee shall iudge thy people with righteousnesse, and thy poore with iudgement. So then, the faithfull are to entreate and craue from God, the continuance of his couenant to their children, and to begge from his handes, an holy and sanctified seede: We must not presume, because we are faithfull, and haue receiued to beleeue, that therefore our seede must of necessity be so likewise: for then we shall but deceiue our selues. Let not vs therefore faile in crauing a blessing from God vpon our children, if we desire to make them heires of blessing.
Fourthly, it is required of vs, to reioyce in the blessing of God vpon them, and to giue him praise and glory, when he vouchsafeth to shew mercy vpon them, and vpon vs. If hee did leaue them in their sinnes, and in that corruption which they receiued from vs,Psal. 51. as it were by inheritance, we could not finde iust cause of complaint against him, who is bound neither to vs, nor to our children: but forasmuch as he sheweth much mercy to our posteritie, as he hath done vnto vs, we haue matter of praise and thankesgiuing giuen vnto vs, whereby also we shall procure their farther good. It is noted of the Iailour, Actes 16.Act. 16.34. that he reioyced that they of his houshold also beleeued in the Lord. He accounted it not sufficient for himselfe to beleeue, nor reioyced onely in his owne saluation: but forasmuch as God had vouchsafed greater mercy vnto him, to call his family also to the faith, this cheered his heart much more. If we haue tasted of the like mercy, let vs not be forgetfull of the like duty.
Lastly, it belongeth vnto vs for the furtherance of their good, to giue those all good encouragement in well doing, that are conscionable in their duties to God and to vs▪ we are bound to praise and commend them, to comfort them, to cheere them vp, and to defend them against all malicious enemies, that seeke to disgrace them. The Apostle Paul willeth parents not to prouoke their children, lest they be discouraged, Coloss. 3.21. It is a meanes to coole and quench zeale, to finde discouragements in godly proceedings. On the other side, we ought to shew all dislike and hatred against euill, and an angry countenance toward such as are vnreformed. The Prophet, touching the right ordering and good gouernment of his house, declareth that hee would not know a wicken person, and him that hath an high looke, he will not suffer: Psal. 101.4.5. His eyes should be vpon the faithfull of the land, that they may dwell with him, hee that walketh in the perfect way, hee shall serue him.
This is a good meanes to make both houses to prosper, and kingdomes to flourish, when the godly are aduanced, and the euil doers are beaten down: but when euil is set aloft, [Page 137] and goeth vnchecked and vncontrolled, and godlinesse is driuen to the wall, it prognosticateth, and foretelleth the ruine and vtter desolation of those societies, albeit for a time they may continue.
When they offered strange fire before the Lord in the wildernesse. Wee haue hitherto spoken of the destruction of Aarons sonnes before the face of their father: now let vs see for what cause it was done. The sinne of his sonnes is remembred to be this, they offered strange fire, that is, such as was not appointed and commanded of the Lord; they tooke not the fire from the altar to burne incense with— all; which came downe from heauen, and was preserued by the diligence of the Priests, vntill the captiuity of Babylon. Now, whereas the authour of the second booke of Macchabees telleth vs, that whē their fathers were led into Persia, the Priests that were then deuout, tooke the fire of the altar priuily, Macch. 1.19 and hid it in an hollow place of a pit without water, where they kept it sure, so that the place was vnknowne to all men, hath no testimony of trueth out of the sacred Scriptures, as we shal shew more in the 26. Chapter of this Booke of Numbers. Moses maketh mention of this example of the sinne and punishment of Aarons sonnes, to the end the Leuites should be more wise and wary in the execution of their office, because God hereby sheweth, that they shal neuer escape his hand, yt do not rightly discharge the duties committed vnto them. For the examples of Gods iudgements vpon the corrupters and contemners of his worship must make vs more carefull and fearefull to offend. Now, whereas they are punished according to their sinne, that is, their offering strange fire with strange fire, we shall speake afterward in the fift Chapter.
Heere we will obserue, that this fact of theis, may seeme in the eyes of many to be a small offence, and not to deserue so heauy a censure, and so grieuous a punishment. For it may be said in defence or them, either that they had a good intent and meaning, though they missed in the manner; or that this fire which they offered, would serue to burne the incense as well as any other, and what skilleth it by what fire it be done? But all these are Doctrine 3 vaine pretences, forasmuch as God had commanded the contrary.a Gods wor [...]ip we must [...]ot be led [...]our owne [...]euices, but [...]y God di [...]ection. We learne from hence, that nothing in matter or forme, concerning the worship of God, or the administration of the Sacraments, ought to be added or altered, or detracted, but all must be done as God hath determined and directed. Our owne dreames and deuises must not sway vs in the matters of God, but it is his will and word, that must will and gouerne vs. The Lord himselfe challengeth and defendeth his authority, in laying downe the maner and way of his own seruice, not leauing it to the liberty of any creature, men or Angels to intermeddle with it, forasmuch as he will haue all things done, as himselfe hath prescribed. He is well pleased and contented, that men shall make Lawes and statutes for humane matters, concerning their temporall estates in this world, as shall be fittest for the places where they rule and for the persons whom they rule, as touching treasons, murthers, thefts, oppressions, slanders, routs, riots, and such disorders: but for the diuine worship how God shall be serued, we must leaue it vnto him, he onely can prescribe what must be done, he onely will appoint what must be left vndone.
It is true, the strange fire that Nadab and Abihu tooke, was as well able to burne the incense, as that which burned euermore vpon the altar: and yet because God had not sanctified it for that purpose, they were fearefully and dreadfully deuoured with fire from God. When God instituted the Passeouer in remembrance of his mercifull deliuerance in passing ouer the houses of the Israelites, when the first borne of the Egyptians were destroyed,Exod. 12.3. the whole order is set downe both for the matter and manner of celebrating and solemnizing that ordinance: hee instructeth what they shall take, what ceremonies they shall vse, what gesture they shall obserue, and what he will haue them not to do. Moses doth many times in the booke of the Law, giue this direction, Deuter. 4.2.Deut. 4.2. and 12.8.32. Ye shall not adde vnto the word which I command you, neither shall you diminish ought from it, that ye may keepe the commandements of the Lord your God, which I command you: and in the 12. Chapter, ye shall not doe after after all the things that we doe heere this day, euery man whatsoeuer is right in his owne eyes: and afterward, What thing soeuer I command you, obserue and doe it: thou shalt not adde thereto, nor diminish from it. On the contrary, we see how Saul was punished with the losse of his kingdome, because hee would offer sacrifice contrary to the expresse will of God made knowne vnto him, 1 Sam. 15.23. The like might bee saide of Ieroboams two golden calues erected at Dan and Bethel, without warrant, and worshipped without warrant, it was the ouerthrow of himselfe and his posterity, 1 Kings 14.7. &c. For this cause the Apostle speaking of the institution of the Lords Supper, saith, 1 Corin. 11.1 Cor. 11.23. I receiued of the Lord that which also I deliuered vnto you, that the Lord the same night, in which he was betrayed, tooke bread, &c. whereby it appeareth that it is no small matter, it is no toy or trifle to worship GOD otherwise then he in his word appointeth vnto vs, considering the saying of the wise man, Adde not thou vnto his words, Prou. 30.6. lest hee reprooue thee, and thou be found a lyar.
This crosseth mans deuises which are Reason 1 bolde to steppe vp in Gods place, and therefore let vs see the reasons. First, God will be acknowledged to be the only Law-giuer, the king of his Church, and the onely Prophet to instruct it in ye will of God. This is that which [Page 138] the Apostle Iames witnesseth,Iam. 4.12. chap. 4. There is one Law-giuer, who is able to saue and to destroy, that can cast body and soule into hell fire, Matth. 10. He is the master of the house, that must set downe orders for the gouernement of his house. None can make a Law in the kingdome, but by authority of the king: none can alter it being made, but the king, So is it in the Church, none can appoint any word, any Sacrament, any worship but God himselfe, none can reuerse any institution without him. So that additions, or detractions, or alterations, or any mixtures whatsoeuer, are so many abuses of the Sacraments, of the word, and of the worship of God.
Reason 2 Secondly, there is promise of blessing to them that serue him with a perfect heart: and there is threatning of most heauy curses, and iudgements to come vpon their soules that worship him after the commandements and precepts of men. Our Sauiour chargeth his disciples to obserue all things, whatsoeuer he commandeth them, Matth. 28.20. and then he addeth, Loe, I am with you to the ende of the world, Matth. 28.20. It appeareth in many places of the booke of Iudges, the Israelites are deliuered ouer to their aduersaries for transgressing in this kind,Iudg 2.12.14.15. 2. Chron. 26.18, 19. euen for worshipping him after other waies then he had appointed. There is a fearefull denuntiation in the shutting vp of the Reuelation, against all that shall dare either to adde or detract any thing in the holy things of God:Reuel. 22.18, 19. I testifie vnto euery man that heareth the wordes of the Prophesie of this Booke, If any man shall adde vnto these things, God shall adde vnto him the plagues that are written, in this Booke: and if any man shall take away from the words of the Booke of this Prophesie, God shall take away his part out of the Booke of life, and out of the holy Citie, and from the things which are written in this Booke. Wherefore it is no small matter, to follow the priuate willes of men in the worship of God, and not to suffer our selues to be guided and directed by his word and commandement.
Obiection. This may seeme to tye vp the desires of man too strictly, and therefore his wisedome that he hath by nature Ministreth many obiections against this trueth, to which wee are to giue answere as briefly as we can. First the question may be asked, whether Princes haue not power to make lawes in the Church? haue they nothing to doe with the Church? may they intermeddle onely with the Common-wealth? hath not God made them ouerseers of both states, as also committed the charge vnto them of both Tables? Answer. I answere, the care of Religion belongeth to all Princes, and therefore the godly kings of Iudah made it their first labour to establish Gods worshippe.
But touching the worship of God, wee must obserue that Church lawes and constitutions, are of three sorts, Materiall, Ministeriall, or circumstantiall. Lawes that concerne the matter, substance, and parts of Gods worship, are already established by God in the word; nothing is left to Princes or Pastours of the Church, nothing ought to be inuented of man, nothing may be hammered in the forge of our braines, which are too shallow to meddle in such deepe and profound matters; as Christ teacheth,Matth. 15.9. Matthew chapter 15. verse 9. In vaine they doe worship mee, teaching for doctrines, the commandements of men.
These Lawes we are to leaue to God only, which touch the substance of his worship. Ministeriall Lawes, are such Canons as command the practise and execution of the former Lawes, wherein the Prince is as it were the Minister, commanding vnder God. It belongeth to him to see both Ministers and people to doe their dutie, 2 Chronicles, chapter 30. verses 12.16. and to prouide that all his subiects reforme themselues in those things that pertaine to the worship of God: and to punish idolaters, Exodus chapter 22.Exod. 22.20. Leuit. 24.1 [...] Deut. 13.5. Numb. 15.35. verse 20, blasphemers, Leuiticus chapter 24. verse 16. false Prophets, Deuteronomie 13.5. and prophaners of holy things, Numbers chapter 15. verse 35. These belong vnto him, these he is to looke vnto.
Lastly, other Lawes are circumstantiall, such as are constitutions made in things meerely indifferent, which vary according to times, occasions, places, and Churches. These Lawes also he hath authority to make and meddle withall, prouided that the rules of the word, be not transgressed, but carefully obserued. So then, albeit the Prince ought not himselfe to execute the things of God, as to preach the word, or to administer Sacraments, or to practise the discipline of the Church, yet he is bound to see them done, and that all things be done in order & comelinesse in the Church.
Againe, it may be obiected, Obiect. that the Scripture doth often mention, that sacrifices were offered otherwise then God appointed, & yet accepted. They ought to be brought to the doore of the Tabernacle, and not offered elsewhere. I answere, Answer. the question is not so much of the fact, as of the right: not what was done, but what ought to be done.
This is the cause that the Lord complaineth both against their persons and their doings, and brandeth them both with a marke of dishonour, in this manner; Iehoshaphat did that which was right in the sight of the LORD,1 King. 22.4 [...] but the high places were not taken away: he walked in all the wayes of Asa his father, he turned not aside from it; neuerthelesse the people offered, and burnt incense yet in the high places.
The like is remembred of Iehoash, hee did that which was right in the sight of the Lord all his dayes, wherein Iehoiada the Priest instructed him; But the high places were not taken away, the people still sacrificed and burnt Incense [Page 139] in the high places, 2 Kings 12.2, 3. When Manasseh was brought againe to Ierusalem into his kingdome, he sought the Lord his God, & took away the strange gods, and repaired the Altar of the Lord: [...]r. 33, 17 neuerthelesse, the people did sacrifice still in the high places, yet vnto the Lord their God onely. God required to be worshipped not only as he appointed, but where he appointed, and therefore the contrary practise is noted to be a transgression & a breach of the Law of God.
Thirdly, it may be saide, that the Prophets Obiection 4 of God, who could not bee ignorant of their duties, did not sacrifice as God commanded, and yet are blamelesse. They did not bring their sacrifice to the Tabernacle, nor vnto the place that God had chosen, but offered in other places, as Samuel in Mispah, 1 Sam. 7, 9. and elsewhere, chap. 16, 2.
[...]wer.I answer, he did it as one of the Prophets, who were extraordinary persons, and not tied to the ordinary rules in all their actions. So we see Elijah offered in Mount Carmel, 1 Kin. 18. But wee are not to follow extraordinary matters without a speciall calling, forasmuch as we liue by lawes, not by examples. So then it was lawfull in the Prophets, in regard of their personal vocation, which without it had beene vtterly vnlawfull.
Lastly, it may be obiected that Dauid is Obiection 4 commended, because he intended to build an house to the Name of God. He had receiued no commandement from God to builde the Temple, it was his good meaning and good intent, yet he is expresly commended of God, 2 Chron. 6, 7.8. where Salomon in praising God, saith, It was in the heart of Dauid my father, to build an house for the Name of the Lord God of Israel: but the Lord saide to Dauid my father, forasmuch as it was in thy heart to builde an house for my Name, thou diddest well in that it was in thy heart. If then Dauid hauing no word or direction from God did well, how is all will-worship euill?
[...]swer.I answer, in this God respecteth not the deed it selfe, but the intent of the dooer: so that when it is said, Thou hast done well, it is as much as if the Lord had saide, I know thou hadst a good meaning in it; as it appeareth by the reasons vsed in the second booke of Samuel, where Dauid saith to Nathan the Prophet,Sam. 7, 2. See now I dwell in an house of Cedar, but the Arke of GOD dwelleth within Curtaines: where he compareth himselfe with God, and his owne house of Cedar, with Gods Arke within Curtaines. This reason carrieth with it a great shew of comlinesse & seemelinesse. For some might thinke with themselues, was it meete that himselfe should dwell in his seeled house, & the Lords house lye waste? Notwithstanding in matters of God wee are not to reason according to our owne opinion and outward appearing, but according vnto the word of God. [...]mment. Pet. [...]artyr, in 2. [...]an. c. 7. And heerein was Dauid deceiued, that he went beyond the Commandement of God. To build a Temple to God, is not in it selfe euill, GOD had promised that the Tabernacle and the Arke should haue a resting place, Deut. 12, 5, 6. 1 Kings 8 but to seeke to preuent God, was to bee reprooued. As to set a King ouer them was not in it selfe vnlawfull, Deuter. 17, 15. but when they attempted it before the time, and waited not Gods Commandement to goe before them, they are reproued and punished for it, 1 Sam. 12, 16. Dauid in this place had receiued no direction touching this matter, eyther of the time, or of the place; there was no Commandement eyther who should build it, or when it should be builded, or where it should bee builded. Hence it is, that the Lord sent Nathan vnto him, who said vnto him, Shalt thou build me an house to dwell in? Whereas I haue not dwelt in any house since the time that I brought vp the Children of Israel out of Egypt, 2 Sa. 7, 5, 6, 7. euen to this day, but haue walked in a Tent and in a Tabernacle. In all the places wherein I haue walked with all the Children of Israel, spake I a word with any of the Tribes of Israel whom I commanded to feede my people Israel, saying, Why build ye not me an house of Cedar? So then seeing it might be said to him, Who required these things at thy hands? Who commanded of thee any such worke? Who euer spake vnto thee to doe it? Howsoeuer his purpose might be commended, yet the fact is reprooued. And God vseth two reasons to call him backe from his desire and enterprise, one taken from his owne person, the other from the person of Dauid. From the person of God, because hitherto hee had liued in a Tabernacle, so that there was no cause in respect of him to trouble himselfe with the building of a Temple. From the person of Dauid, because he was to consider that there were many in Israel besides him, many Iudges and Princes beside him and before him, yet none of them had any such charge laide vpon them, or committed vnto them, or required of them: so that he ought not to haue enterprised that which was commanded to none of them, nor to himselfe. True it is, GOD saith in the booke of Deuteronomy, that there should be one place where he would be worshipped, but what, or where that place was, he did not foreshew; & therefore his farther pleasure to bee reuealed, was to be expected, and an expresse commandement to be waited for. For wee see in the Scriptures, that oftentimes somewhat is commanded, which commeth not by and by to be practised and executed: as we declared before, touching the chusing of a King from among their brethren, Deut. 17, 14. when they came into the Land which the Lord their God had giuen them. So Christ sent out his Apostles into all the world, and commanded them to teach all nations; but at what time they should go forth, they were to expect a new commandement and commission:Matth, 28.19. Luke 24.49. so that albeit they were bidden to goe, yet if they had gone before they [Page 140] had knowne when to goe, they had offended. The summe and effect of this answer cometh heereunto, that Dauids thought and purpose was good and godly, if we consider the roote of it, inasmuch as it proceeded from a desire of promoting true religion: neuerthelesse although God approued his intent, yet he suffered him not to goe forward, because hee wanted his word to warrant his intent, and therefore did not obey God, but follow his owne mind and deuice.
Thus wee see the cause why God forbad Dauid to builde him a Temple, and yet afterward the people in the daies of Haggai are reproued,Hag. 1, 4. being returned from captiuity, because they builded not. Heere he forbiddeth, that which there he cōmandeth. These things seeme not to agree together, but to be contrary one to the other, and yet, though different in shew, they agree very well in deed & in truth. For in this place Dauid is pulled back from his purpose, as running too fast, trauelling as it were without his guide, and sailing without his compasse, because he had not the word of God: whereas they were reproued, because, albeit they were stirred vp by the Prophets, and called continually to that duty by the word of God, yet they could finde no leasure to fall to worke, but followed wholly their owne profites and pleasures. Thus we haue answered the obiections: let vs now come to the vses, & see what we are to learne from hence.
Vse 1 First of all wee are taught, that touching things that are to be done or not to be done, we are not to iudge by the false rule of our owne carnall and corrupt reason, but according to the sure word of the Prophets and Apostles. It seemeth a small thing in our owne iudgement to burne Incense with strange fire: but it is a most greeuous sinne, and deserued a most greeuous punishment, if we consider the word of God thereby transgressed, or respect his commandement thereby violated. For these two sonnes of Aaron died not the common death of all men, nor were visited after the ordinary visitation of the rest of the sons of men, but God wrought a strange worke, he brought fire from heauen, and consumed them.Numb. 16, 18. The like we might say of Corah and his company, they contented not themselues with the ordinary calling of the Leuites, to do the seruice of the Tabernacle of the Lord, and to stand before the Congregation to minister vnto them, but they would also take euery man his censure, and put incense in them, but they sought the Priesthood also, and vsurped the office peculiarly appointed to Aaron and to his sons. It might seeme a small thing, to set vp others to burne incense, and a man might say, Why might not Korah do it as wel as Aaron? What skilleth it by whom it bee done? But hereby the will of God is broken and little regarded, yea, God himselfe is contemned and little esteemed in our eyes. This then bindeth euery soule to humility, not to thinke any thing better, wiser, or more expedient and profitable to the Church, then that which is prescribed vnto it; neither yet to account any thing idle or superfluous, or vnnecessary, or that might be amended. There be many prophane men that think most basely and contemptibly of the most excellent things of God, as of the Word, of the Ministery, of the Sacraments, and of the prayers of the Church. It seemeth to many a slight thing, not to be washed with the water of Baptism: but it is not so with God, who hath instituted that Sacrament, and therefore woe vnto them that neglect it, or despise it. The like we might say of the Lords Supper, it is accounted among many a small matter, whether they come to the Table of the Lord, or not. But we must measure the necessity of it, not by the outward shew of the outward actions, but by the Commandement of God: because whatsoeuer Christ hath instituted for the perpetuall vse and benefit of the Church, we are commanded to yeeld obedience vnto it. Whosoeuer neglecteth to doe what hee appointeth, sinneth most greeuously against him. Wherefore the Apostle saith, 1 Cor. 11.1 Cor. 1 [...] As often as ye eate this bread and drinke this cup, yee doe shew the Lords death till he come. Such then as come sildome to this Sacrament, declare plainely that they regard not the death of Christ. They looke to receiue life and saluation from him, but they do not esteeme the meanes whereby they may be made partakers of them. The Apostle speaking of the word of God in his Epistle to the Galatians, declareth that by the preaching thereof, Christ Iesus was so cleerely set foorth, Gal. 3, 1. that he was as it were crucified among them: much more may this bee saide of the Supper of the Lord, which is a most liuely remembrance of his death, and of the shedding of his most pure and precious blood? This vse hath many branches. First, we must thinke our selues fooles in the matters of God, that wee may bee made wise: such as thinke themselues wise, do thereby professe themselues to be no better then fooles, 1 Cor. 3, 18. Secondly, to account God onely wise, yea, wisedome it selfe, as the wise man saith, Prou. 9, 1. Wisedome hath built her an house. Thirdly, adde nothing to the word of the Lord, which were to make our selues wiser then God, and to shew our selues to bee worse then madde men. We must not turne aside to the right hand or to the left, Deut. 5, 32.Deut. 5, 32. and 28, 14. nor decline from any of the words which hee hath commanded vs, Deut. 28, 14. for that were to wrastle against the Lord, who is too strong for vs: his will must stand vpright, when our will shall be ouerthrowne and cast downe to the ground. Lastly, we must thinke nothing small or little in Gods seruice. He tooke order for the least things in the Tabernacle, and left them not arbitrary. A little thing done amisse, bringeth all out of square in the worldly affaires of [Page 141] men: and so it is with Gods matters. In the businesse that concerneth our selues, wherein we take our selues to bee any way interessed, we account nothing little; if we be iniuried or wronged therein, we take it to heart, we cannot abide it, we storme against thē that crosse vs. And shall we thinke God is carelesse what becommeth of his seruice, and consequently of his glory? Woe vnto vs, if we iudge so of honouring him.
Vse 2 Secondly, this serueth (seeing all worship of God ought to be guided by his word, and directed by his commandement, not by the priuate wils of men) to reproue the wonderfull pride of men in al ages, who haue alwaies presumed to adde somewhat of their owne to the ordinance of God in his worship, and accounted it too grosse simplicity to cleaue to ye bare and naked word, & so haue made a mixture of his religion with our owne inuention, as it were to sowe our field with diuers seeds. The Scribes and Pharisies, added the traditions of their fathers, as washings of cups, of beds, and of tables: [...]ark. 7, 3. yea, they so abounded in them, that they made the Commandements of God of none effect, thinking it great reason they should giue place to their deuices. The Papists haue added to the word of God, apochryphall bookes; many vnwritten verites; the decrees and decretals, the inuentions of their Popes; which they hold in as great reuerence as the holy Scriptures. They haue added vnto the two Sacraments instituted by Christ, fiue other; to make the number amount to seuen. To baptisme, they haue added exorcismes, spittle, salt, creame, and other such like trash and trumpery. To the Supper, they haue added Transubstantiation, the reall presence, the merit of the worke, the Masse propitiatory for the quicke and dead, crossings & creepings, eleuation, reseruation, preseruation by sea and land, in warres and in iournies. To the Ministery of Pastours & Teachers, they haue added an idle rabble of Pope, Cardinals, Abbots, Monkes, Fryers, Iesuites, Votaries, Nunnes, Acolytes, Exorcistes, & a multitude of drones, as croking frogs arising out of the bottomlesse pit. To praier and pure inuocation of the Name of GOD, they haue added praiers to Saints, praiers in a strange tongue, praiers before Images, and in their Idol Temples, praiers said by tale, and numbred, or rather mumbled vpon their beades, their canonicall houres, and such like superstitions, partly idolatrous, and partly heathenish, and partly blasphemous. Thus they haue corrupted Gods worship, and defiled whatsoeuer they touch, and turned his truth into a lye. It is reported of Gregory Bishop of Rome, the best of all those that followed, but the worst of thē that went before him, that in a most greeuous and contagious plague, he inuented and appointed sundry superstitions and supplications directed to Saints, set downe in the Letany;Babing. on Leuit. 10. not. 1. hauing neither commandement, nor example, nor any warrant in the word: but God so reuenged this boldnesse and presumption, that in one houre, fourescore of those that so praied and rehearsed those suffrages, suddenly fell to the earth, and breathed out their last breath. Thus God disliketh and disclaimeth the deuices of men in his seruice.God disliketh the deuises of men in his seruice. Col. 2, 23. Of all which practises, which are no better then meere dotages, the Apostle saith, They haue a shew of wisedome in will-worship, but they bring a bondage to the rudiments of the world, frō which Christ hath freed vs, and therefore ought not to be entangled by them, being after the commandements and doctrines of men. The heathen knew by the light of nature, that euery God must needs bee serued according to his owne will, and not according to the will of them that are their worshippers. All voluntary worship is vtterly condemned,Vatabl. annot. in Deut. 4. and GOD tieth vs strictly to his word, without adding or diminishing. Our good intents cannot preuaile with him, when the thing we doe, is not warranted vnto vs. Hence it is, that the Lord saith not, You shall not do euill in your owne eyes, but, Thou shalt not do that which seemeth good in your owne eyes: they must keepe them precisely to his commandements. There is a way (saith Salomon) which seemeth right vnto a man, Prou. 14, 12. but the issues thereof are the waies of death. Wherefore, let our conceite be neuer so good, yet it profiteth nothing, beeing not grounded vpon the word, but vpon mans wit. Our Sauiour foretelling the troubles that shall come vpon the people of God that professe his Name, saith, They shall excommunicate you, yea, the time commeth,Iohn 16, 2. That whosoeuer killeth you, will thinke that he doth God seruice. They imagine they do good in such persecutions, as no doubt it fell out in Paul before his conuersion. What then? Shall their good intent excuse their euil actions? and go for current paiment with God? No, in no wise; because hee measureth not our dooings by our purposes, but by his owne precepts. When Peter bad Christ his Maister to pitty and spare himselfe, Mat. 16, 22. and the Disciples forbad little children to come vnto Christ;Mark. 10, 13. Lu. 9, 54, 55. and at another time would haue commanded fire to come downe from heauen to consume the Samaritans; did they not offend, or can any defend them, because they had no euill intent? Why then is Peter called Satan, and bidden to come behind? And why are the Disciples reproued for discouraging the people that brought little children vnto him, who ought rather to haue encouraged them? Or why doth Christ tell them, they knew not of what spirit they were? Ioshua had no euill meaning, when hee aduised Moses to forbid those that prophesied in the host, Numb. 11, 28. Peters meaning had no hurt in it, when he would not permit Christ to wash his feet, Iohn 13.Iohn 13, 8. Yet doth Moses reprooue Ioshua as one carried away with the spirit of enuy: and Christ telleth Peter, that if he washed him not, hee had no part [Page 142] in him. So then, we are to vnderstand, that as there is a God, and that God will be worshipped, so he will be worshipped according to his owne word and will. If we decline from his will expressed in his word, we may well please our selues, but we cannot please him: we may thinke our selues wise, but he holdeth vs for no better then fooles: wee may for a time go on in our ignorant courses, but hee will in the end cal vs to a reckoning for them, and set all in order before vs, to the confusion of our faces.
Vse 3 Lastly, it is our duty to study to acquaint our selues with the Scriptures, and let vs reade them with all diligence. The word is a Christian mans true and perfect guide, and in all doubts it is his Counseller. Let it not grieue vs to be ruled by it, nor account it an heauy burden, or an vneasie yoke to be held hard vnto it,2 Pet. 1, 19. seeing it is so sure a way for vs to walke in. Let vs take this to be our guide, and wee shall neuer step one foot awry. As the Teachers of ye word are not to deliuer that which they neuer receiued of the Lord to his people: so we must follow no more then is warranted vnto vs from thence: it must be shewed vnto vs there, before obedience be yeelded vnto it. Hee hath prescribed in it a forme of seruing of him, that onely he accepteth, other he abhorreth and punisheth. The examples of Nadab and Abihu, mentioned in this place, & afterward againe in this booke, do preach this doctrine vnto vs, and cry out aloud as with a liuely voice, that wee should take heed by their harmes. In other things God is full of patience, but in this he is full of wrath, and his iealousie burneth as fire. He hath authority ouer his house, to appoint his owne worship, and he cannot endure to haue it taken away from him by any man. Wherefore it behoueth vs to search the Scriptures, that wee may learne his will; and we must suffer them to dwell plentifully in vs, that we may obey his will. First, we must know it before wee can obey it: if we decline and depart neuer so little from it, our worke is out of square. The Prophet reproueth Saul, because he performed his will to halfes, and saith vnto him, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better then sacrifice: and to hearken, then the fat of Rams, 1 Sam. 15.1 Sam. 15, 22. Hee commanded Ioshua Iosh. 1, 8. to haue the booke of the law continually before him, and he pronounceth those blessed that delight in it, and do meditate vpon it day and night. Psal. 1, 2. Woe then vnto those that hide the booke of God from the people, and take away the key of knowledge, that they should haue no entrance into the kingdome of heauen. These are they that are the murtherers of many thousand soules, that might come to the knowledge of the truth, if these false Prophets did not locke vp and keepe close the Scriptures from them: and therefore they are guilty of shedding blood, and bring a famine, not of bread; a thirst, but not of water: the people cannot heare the words of the Lord. They feed them with lying legends, with deceitfull fables, and with humane traditions, which do no better then starue them, and are not able to keepe life in them: whiles in the meane season they hide the Scriptures in an vnknown tongue, so that albeit they heare them, yet they cannot profit by them. Thus the blind leade the blind, vntil both the leader, and he that is ledde, fall into the ditch. And woe vnto those also that liue in the Sun-shine of the Gospel, & yet shut their eyes that they should not see. They haue the light brought vnto them, they need not say, Who shall ascend into heauen, Deut. 30, 12, 13, 14. or who shall descend into the deepe to bring it vnto vs, that we may heare it and do it? Neither neede any say, Who shall go ouer the sea for vs, and bring it vnto vs, that we may heare it and doe it? But the word is very nigh vnto thee, in thy mouth, and in thy heart, that thou maiest do it. It is brought vnto our doores, & preached vpon the house tops, that is, it is set foorth openly, it is published by authority, it may bee professed with liberty of conscience, and no man is endangered to lose life or limbe, or to haue one haire of his head touched for it. Such are the dayes wherein we liue, that we may truely say with the Apostle, If our Gospel be hidde, it is hidde in them that are lost, 2 Cor. 4, 3, [...]. in whom the god of this world hath blinded the mindes of them which beleeue not, lest the light of the glorious Gospel of Christ (who is the Image of God) should shine vnto them. As these men are ignorant, so they are willingly ignorant; they know nothing, because they will not vnderstand. They professe themselues to be Christians, and yet they haue many of thē no more knowledge of Christ then Turks and Infidels. What a lamentable thing is it that such as beare the Name of Christ, should know nothing touching Christ? It will bee thought strange, that any such should bee found in such a flourishing Church as ours is, where the Gospel is sincerely taught, & hath had a free passage so many yeares. It is true indeed, it may seeme very strange, and yet (alas) it is too common. Let the Ministers of the word take an account of those that come to receiue the Supper of the Lord, what they haue learned, let them make a through search and suruay how they haue profited, and they shall finde that to bee true, which I affirme. Many know nothing at all what Christ did for them, neither euer heard what hee should do for them: his Name they confesse hath often come to their eares, and they haue heard very many speake of him, but they know not how or which way they should bee beholden to him, or indebted vnto him for any thing or what he hath done for them. Is it not possible that many of the Saracens or sauages should heare & know more of Christ Iesus, then these falsely called Christians? As this is enough to breake the hearts of the Ministers, and to [Page 143] make them labour more conscionably then they haue done, so it should stirre vp the people to seeke after knowledge, which is as the light of the eye, or as a candle in the house, whereby we may see what we do, and how we serue God, whether truely or falsely, and whether we goe right or wrong. It is enough with the greatest sort, to do as most doe: and to practise that manner of the worshippe of God, which is countenanced and continued by authority, albeit they can giue no reason of it, neither know how to warrant it. It belongeth vnto vs not only to professe the truth, but to bee able to maintaine the truth which we professe, against all gainsayers, and such enemies as seeke to rob vs of it. It is a duty required of vs, not to content our selues to doe as the rest of our neighbours do, but to be ready alwaies to giue an answer to euery man that asketh vs a reason of the hope that is in vs, with meeknesse of spirit, 1 Pet. 3, 15. [...]et. 3, 15. Euery man presumeth he hath the truth, and therefore they neuer enquire farther into the matter, nor labor to satisfie their own harts vpon what grounds they stand. They doe as their honest neighbours: they think it no good manners to differ from them: they account it folly to seeke to be wiser then their fore-fathers: & so they iumpe with the Church of Rome, that teacheth her Disciples to beleeue as the Church beleeueth, albeit they can yeeld no reason how the Church beleeueth. Whereby it appeareth, that albeit all men are worshippers of God, yet the greatest sort know not how they worship God; so that we may say vnto them, as Christ spake to the woman of Samaria, Ye worship ye know not what, Iohn 4, 22. [...]n 4, 22. Let all such know, that they want true comfort in their worshipping, forasmuch as they know not whether they please God or not. They are like men that shoote at a marke, which know not whether they shoot short, or shoot beyond the marke; or whether they shoot wide or how much they are wide, or whether they hit the marke. Thus it fareth with ignorant worshippers, they are wholly ignorant whether they go astray in the matter or in ye manner of his worshippe, whether they doe that which God requireth, or that which hee condemneth. For this is no otherwise, nor no where learned but by the word: so that all such as are ignorant thereof, are in a wretched case and wofull condition, and not farre from destruction, whatsoeuer they doe esteeme of themselues, or others iudge of them.
5. And the Lord spake vnto Moses, saying,
6. Bring the Tribe of Leui neere, and present them before Aaron the Priest, that they may minister vnto him.
7. And they shall keepe his charge, and the charge of the whole Congregation before the Tabernacle of the Congregation, to doe the seruice of the Tabernacle.
8. And they shall keepe all the instruments of the Tabernacle of the Congregation, and the charge of the children of Israel, to doe the seruice of the Tabernacle.
9. And thou shalt giue the Leuites vnto Aaron and to his sonnes: they are wholly giuen vnto him out of the children of Israel.
10. And thou shalt appoint Aaron and his sonnes, and they shall waite on their Priests Office: and the stranger that commeth nigh, shall be put to death.
11. And the Lord spake vnto Moses, saying,
12. And I, behold, I haue taken the Leuites from among the children of Israel, in stead of all the first borne that openeth the matrice among the children of Israel; therefore the Leuites shall bee mine.
13. Because all the first borne are mine:Exod. 13, 1. Leuit. 27, 26. Luc. 2, 23. for on the day that I smote all the first borne in the Land of Egypt, I hallowed vnto me all the first borne in Israel, both man and beast, mine they shall bee: I am the Lord.
Hitherto of the first part of the Preface, consisting in a description of Aarons sonnes, and in a relation what became of them: part of them dying in their sinnes, and part succeeding in the Priests Office. Now followeth the second part in these words, which is a presentation of the Leuites before him. Touching this whole Tribe, we must obserue that it was diuided and sorted into two rankes, whereof the first is the Priests; and the second, the rest commonly called by the common name of Leuites, who were not admitted into the former order, as appeareth more euidently in the 16, chapter following, as also in the 18, chapter.
Touching the Priests, they are of two sorts,Of the high Priest. the one was as ye head, the other as his hands: one was the chiefe aboue all the rest, the other were inferiour, as assistants vnto him. The chiefe was the high Priest,Sigon. de rep. Heb [...]ae. li. 5, c. 2. of whom the Scripture setteth downe foure things.
First, his consecration; he was brought before the Altar, he was washed with water, he was cloathed with those holy garments that God had appointed, he had the sacred oyle powred vpon his head; lastly, sacrifice was offered on the Altar for his sanctification, and his garments were sprinkled with the blood of it.
Secondly, the things that were required in him being consecrated in the former manner, which are cheefely these; hee might not be defectiue or deformed in body, his wife must be a virgin of his owne people, he might not vncouer his head, rent his garments, nor go in to mourn for any that was dead, though it were his father or mother.
Thirdly, the Scripture setteth downe his imployment, which was to goe daily into the Sanctuary, to light the Lampes, to burne Incense, and euery weeke to prouide the shew-bread, [Page 142] [...] [Page 143] [...] [Page 144] on the feast daies to offer the peoples sacrifices with the other Priests, and once in the yeare, on the day of expiation to enter into the Holiest of all, to make prayer for himselfe and the people.
Fourthly, his attire or holy vestiments in which he was to perform this seruice of God, which were these six in number, a brest-plate, an Ephod, a Robe, a broidred coat, a miter, & a girdle.
Of the inferiour Priests.Touching the Priests of inferiour condition, they had the same kinde of consecration which the high Priest had, in sacrificing they were like vnto him, and in the seruice of the Sanctuary, in burning incense, in prouiding the bread of proposition, and in preparing & looking to the lampes and lights. This was the difference in these betweene him & them, that he was the chiefe, and they were helpers: he was the directer, they were directed and guided by him. Besides, this was peculiar to the high Priest, that hee consulted with God by Vrim and Thummim, Exod. 28, 30. Leuit. 16, 30. and entred into the holiest place to make attonement, to cleanse and hallow it from the sinnes of the people. Their vestiments were the same, sauing that the high Priest onely had the brest-plate and an Ephod of gold;Sigon. de rep. Hebr. lib. 5. cap. 3. & Eucherio. which is to be noted, because the rest of the Priests did sometimes weare a linned Ephod. They might haue no blemish or deformity, Leuit. 21, 18. They might drink no wine nor strong drinke when they were to enter into the Sanctuary, Leuit. 10, 9. They might not defile themselues by the dead, nor come nigh any that was dead, except it were their father or mother, sonne or daughter, or sister vnmarried, Leuit. 21, 1. They might not shaue their heads nor beards, nor cutte their flesh; they might marry no harlot, nor woman diuorced, Leuit. 21, 5, 7. The first that were consecrated to this office, were Aarons sons Nadab and Abihu, Eleazar and Ithamar. From Eleazar in Dauids time (who established an exact order among them) were issued 16, families,1 Chron. 24, 4 and from Ithamar, eight; that is from them both, 24, families. These he sorted and separated into foure and twenty classes or courses, & named each of them after the name of him who was the chiefe of each family; and concerning the ordering of them, and setting one before another, (to auoide contention) they cast lots. All of them could not attend euery day without confusion and disorder, & they must haue intermission and times of vacation, so that one course performed the seruice one weeke, and another course another weeke. Hence it is, that it is saide in the booke of Chronicles,2 Chron. 23, 8 that Iehoiada the Priest dismissed not the courses; that is, he sent not away the troopes and companies of the Priests that attended the seruice of the Temple, when their time of waiting was expired; so that according to the order appointed, they should haue departed, and the next course haue succeeded: because hee meant to make good vse of them in the deposing of wicked & vsurping Athalia, and in the establishing of the royal throne of Ioash the lawfull King of Iudah. This also appeareth in part in the new Testament, Luk. 1, 8, 9. It came to passe, that Zachariah of the course of Abia, executed the Priests Office according to the custome of the Priests, &c. Thus much touching the Priests Office, who were Aaron and his sonnes, whom God chose out of al the families of the Tribe of Leui to minister before him.
It remaineth to consider,Of the Leuites. how the rest or residue of that Tribe were imployed. They were not to be idle, but to serue also first in the Tabernacle which Moses erected, and afterward in the Temple which Salomon builded. When these grew vp and encreased in great number, they were sorted by Dauid for orders sake into foure rankes.Sigon. de [...]. Heb. lib. 5. [...] 4, 5, 6, 7. Some were appointed to bee Ministers of the Priests and Temple: some to be singers: some to be porters: and others Scribes and Iudges.
Touching the first, specially called Leuites yt attended the seruice of the Sanctuary, their Offices were to carry the Tabernacle, and the Arke of the Couenant in the remoues of the people, vntill God according to his promise fixed and setled them in one certaine place, whither the Tribes should resort; and then they were to take care of them, and the vessels appointed to be vsed in the seruice of GOD. Vnto these offices in latter times were added the flaying of the beasts that were to be offered, as 2 Chron. 35, 10, 11.
Touching the second ranke, to witte, the sweete singers of the songs of Sion, we reade in the first booke of the Chronicles, chap. 25.1 Chron. [...] they were to sing prophesies with harpes, with viols, and with cymbals.
Touching the Porters, which were the third ranke, they were appointed to see, that no vncircumcised, no polluted or prophane person should enter into the house of the Lord, 1 Chron. 26: and to guard the same in such sort, that all things therein might bee in safety, as the sacred vessels, the treasure of the house, and the treasure of the dedicated things.
Touching the Scribes, which are the last ranke, they were such as read the Scriptures, and expounded the Law of God in the Temple at Ierusalem, and in the Synagogues that were in all parts of the Land; who were also called Doctours, that is, Interpretors of the Law of God. All which we may reade at large in a learned Treatise of the Church, Lib. 5. Cap. 5, & 6.D Field, of t [...] Church. lib. 5. cap. 6.
Hauing thus breefely considered the distinct offices of such as were set apart to the Ministery among the people of GOD, who made his Couenant with Leui, of life and peace: Mal. 2, 4, 5. let vs now returne to the words of Moses, and proceede to the second part of the Preface, which is the presentation of the Leuites before Aaron, to bee as his hands and helpers, [Page 145] that they might minister vnto him. Wherein we are to obserue two points; first, the commandement of God to Moses; and secondly, the reason of the commandement. For touching the execution of it by Moses according to the commandement of God, which is in other places most vsually added, is in this place omitted, but must be supplied and vnderstood from that which followeth: for when once the Leuites were offered and presented, then presently hee proceeded to the numbring of them, so that his obedience in this respect is sufficiently iustified.
Touching the commandement of God directed vnto him, we are to marke these seuerall points, and of them the Author is GOD; for in diuine matters nothing must be attempted without commandement from him, hee must warrant thē, or else they are not to be allowed.
First, the substance of the commandement, verse 6, 7, 8. The Leuites are giuen to Aaron the Priest, that they may minister vnto him, and that they may doe the seruice of the Tabernacle, and that they may keepe the instruments or vessels thereof.
Secondly, the order, that Aaron and the Priests should be superiour vnto them, and be as Ouerseers of them, prouiding that no stranger should thrust himselfe into this calling, contrary to the ordinance and appointment of God, Heb. 5, verse 4. No man taketh this honour vnto himselfe, but he that is called of God, as was Aaron: so that he excluded from the ministery of the tabernacle, al other that were not Leuites; [...]. 7, 13. of the other Tribes no man gaue attendance at the Altar, they were strangers from the Priesthood, and the Priesthood from them. Not as though in the new Testament, there should be one onely family separated, to which the administration of holy things should belong. For after Christ was ascended, [...]bac. in [...]b. cap. 3. and had led captiuity captiue, the distinction of Tribes and families was taken away in regard of the functions of the Church: so that the Ministers may bee ordained and called out of any estate & degree whatsoeuer, being furnished with sufficient gifts for that purpose.
Thus much of the commandement: the reason followeth, verse 11, 12, & 13: in which God himselfe assigneth the cause why he did take vnto himselfe the Leuites to succeed in place of the first borne. For vnto this time, the first borne both in the priuate families & in the publike assemblies of the Israelites did execute the Priests office, as persons consecrated vnto God, as we haue shewed and expounded, Exod. 13, and 19, chapters, and as we shall shew farther in this chapter. Hence it is, [...]w the first [...]ne are said be the [...]ds. that he saith, Euery first borne is mine: which is to be vnderstood, not in regard of the common right of creation, as sometimes the earth and all that filleth it, is said to be the Lords, and all the beasts of the Forrest, but they are so called in another respect.
For the better vnderstanding whereof,Things are said to be the Lords in three respects we must consider that things are said to bee the Lords in three respects.
First, in regard of duty and seruice. Thus all creatures are the Lords, because he is their Creator and maker, in regard whereof euery thing created oweth a duty to him, as to the great Lord, to whom all things visible and inuisible owe their homage, as Psal. 24. the Prophet saith, The earth is the Lords, and all that therein is: and he rendreth this reason; For hee hath founded the world, &c.
Secondly, all creatures are said to be the Lords also, in regard of that power and authority whereby he ruleth all, to which iurisdiction of his, all men, how wicked & peruerse soeuer they be, are subiect. Thus Cyrus King of Persia, though he knew not the Lord, yet is said to be the Lords Shepheard, and his annointed, and to performe all his pleasure, Esay 44, 28, and 45, 1. He did the worke of the Lord ignorantly and blindly, yet God was his Lord, and he his seruant in proclaiming that Ierusalem should be builded, and the foundation of the Temple erected. So the Prophet speaking of the world, and of all things therein contained, saith, They continue this day according to thine ordinances, for all are thy seruants: Psal 119, 91. as if he should say; All creatures in heauen and earth continue safe and sound, euen from the beginning to the present times wherein we liue, and so they shall doe vnto the worlds end, through thy word and appointment: so that as they were created by thy word, and are preserued in their estate, so they are at thy commandement to do thy will, euen as seruants obey their masters. Thus the diuelles, though they resist him and rebell against him, may be saide to be his seruants, because they are constrained to serue his prouidence. They be farre from yeelding faithfull seruice and dutifull obedience vnto him, yet they must stoope downe vnto him; he hath in such sort put his hooke in their nose, and his bridle in their lippes, and his chaine on their hands, and his fetters on their feet, that they cannot start from him, but they shall doe him seruice for the execution of his secret will. Therefore the Prophet saith, Psalme 135, verse 6. Whatsoeuer the Lord pleased, that did he in heauen and in earth, in the sea, and in all deepe places. To the same purpose the Apostle writing to the Philippians, and speaking of the power of Christ Iesus, who being in the forme of God, thought it no robbery to be equal vnto God, saith, chap. 2, verse 9, 10, God hath highly exalted him, and giuen him a name which is aboue euery name, that at the name of Iesus, euery knee should bow, of things in heauen, & things in earth, and things vnder the earth: and that euery tongue should confesse, that Iesus Christ is the Lord, vnto the glory of GOD his Father. Thus also the beasts of the Forrest are the LORDS, and the cattell on a thousand Mountaines, Psal. 50. [Page 146] Not only because all creatures owe a duty vnto him, but because they are gouerned by his rule, ordered by his power, and ruled by his prouidence.
Thirdly, some things are saide to be the Lords, in respect of a propriety and immediate right that he hath in thē, being separate from the vse of man. For then they become the Lords, when they are alienated from men. Thus tithes in the word are said to be the Lords Leuit. 27, 30. All the tithes of the Land, both of the seede of the ground, and of the fruite of the trees is the Lords, it is holy vnto the Lord. Where the last words expound the former, according to the vsuall manner of the Scripture, and shew in what sense tithes are the Lords, because the propriety is not in man, but in God onely: forasmuch as that which is holy to the Lord, is separate from man and from his vse, and cannot bee alienated by him without sacriledge and vsurpation. So in this place, the Leuites are saide to be the Lords, and the first borne are said to be the Lords, not onely in respect of their duty to him, and of his power ouer them; for thus all creatures are his, all people and nations of the earth are his: and in these respects, not onely the tithes are the Lords, but the other nine parts as wel as they. But they are sanctified to him, and are to bee imployed in his seruice, being separated from the vse of man, as the rest are appointed and left to the vse of man.
Thus then the Lord challengeth authority to bestow the tenths of their encrease, so that man could not employ them to himself without sacriledge. If any of the Leuites s [...]ould be taken from the Altar & sent into the wars; they had prophaned Gods seruice, and abused their persons to another end then GOD had ordained. The like might be spoken also of the Sabbath, that is the Lords day; he claimeth it to his owne vse, he separateth and sanctifieth it to his owne seruice. The sixe other daies are ours, and God giueth vs liberty to call them ours, and to bestow them as ours, in our owne businesse, Exod. 20, 9. Reuel. 1, 10.
Such therefore as make no conscience to take the LORDS day from him, and vse it as their owne, are spirituall theeues, and meddle with that which is not their owne. If their seruants should deale in such sort with them, and imploy any of the sixe daies in their owne worke, and leaue their businesse vndone, they would quickly complaine of the iniury. Or if any of their neighbours should come into their house, and take away any part of their goods, we would bid them learne to know their owne, and be ready to call them theeues. But we deale with GOD a thousand times worse then wee would suffer other men to deale with vs. We can take the Lords day, nay the Lords daies, one after another, and spend them about our owne profits and pleasures, and vanities, and yet neuer consider the wrong & iniustice we offer vnto the Almighty. Oh that men would lay this vnto their hearts, so often as they prophane the Lords Sabbaths; that so they might call it a delight to consecrate it as glorious to the Lord, and learne not to follow their owne pleasures and pastimes, nor to speake their owne words therein.
[Verses 7, 8. They shall keepe his charge, and the charge of the whole Congregation, &c.] Hitherto of the meaning of the words: let vs now come to the doctrines arising from hence.
We see in this diuision, that Aaron and his sonnes beeing consecrated to the office of the Priest-hood, haue also the Leuites giuen vnto them, to helpe them in that holy calling. Moses is commanded to present them before Aaron the Priest, that they may minister vnto him: and all this is done by the authority and appointment of God. Moses was a great Prophet, to whom God spake face to face, like vnto whom arose none before him, nor yet after him: neuerthelesse he durst not presume to do this, vntill hee had receiued commission from God.
From hence we learne, that God hath sole Doctrine authority to ordaine the Officers and the Offices of his Church.It belonge [...] to God a [...] to appoin [...] Officers and Offices of [...] Church. No ministery is allowed and approued, but that which hath warrant and direction from God. We see this in the setting apart of the Tribe of Leui among all the rest to this office, Leuit. 8. verse 2. The Lord saide vnto Moses, Take Aaron and his sons with him, and the garments, and the annointing oyle, &c: and Deuter. 18, verse 5.Exod. 29, 4. The Lord thy God hath chosen him out of all thy Tribes, to minister in the Name of the Lord, him and his sons for euer. This truth is noted oftentimes in the new Testament. In the conference betweene Iohn Baptist and the Pharisies, when he said plainely, he was not that Christ, nor Elias, nor a Prophet, they replied,Iohn 1, 25. If thou bee neyther Christ, nor Elias, nor of the Prophets, why baptizest thou? This had beene a weake argument, and an vnlearned question, if Iohn might haue executed some other function thē that which was ordinary in the Church, and instituted of God.
Hence it is, that the Baptist, to establish his speciall calling and extraordinary function, alledgeth the word of God, Marke 1, verse 1, 2.3. I am the voice of one crying in the wildernes, Make straight the way of the Lord, as saide the Prophet Esaias. So that both ordinary and extraordinary offices, haue their allowance out of the high Court of heauen. When Christ asked the question concerning the baptisme of Iohn, whence it was? Whether from heauen, or of men?Math. 21, 15 he meant thereby to confirme his ministery. In like manner, when he was teaching in the Temple, the chiefe Priests and Elders of the people came vnto him, and said, Math. 21, verse 23. By what authority doest thou these things? and who gaue thee this authority? [Page 147] declaring that no man ought without authority and commission from God to execute any function in the Church, so that no man should take this honour vnto him, but he that is called of God, as Aaron was. We see then by the whole practise vnder the law, that the Ministers thereof both ordinary and extraordinary, had their calling from heauen, not from the earth; from God, not from man. And in the new Testament, the Apostles had their calling from Christ, [...]th. 10, 1. Hee chose them, he sent them out, to him they gaue an account. Hee appointed the seauenty Disciples, and sent them two and two before his face into euery City, [...]k. 10, 1. Luke 10, verse 1. And when he led captiuity captiue, he gaue Pastours and Teachers, for the worke of the Ministery, Eph. 4, verse 11. When a new Apostle was to be chosen in the roome of Iudas, who purchased a field with the reward of iniquity, and falling headlong, he burst asunder in the midst, and all his bowels gushed out; Peter alledgeth vnto the Church the word of God: It is written in the booke of Psalmes, Let another take his charge or office. [...]l 109.8. [...]s 1, 20. Albeit then the callings of the Ministery be executed by men, and the Ministers that were to continue in the Church, were chosen by men like to themselues, yet the Office is of God: so that as it was not lawfull to bring in any strange doctrine, so it was not lawfull to teach the true doctrine vnder the names and titles of any other function then was instituted by God. He that hath set downe the doctrine hath also set downe the Teachers of the doctrine: hee that hath appointed what shal be taught, hath also appointed who shall teach it and deliuer it to his people.
This is taught vnto vs by sundry reasons. Reason 1 First, obserue with me the types that the scripture vseth to expresse this point: I will name these three for example; the Arke, the Tabernacle, and the Temple. The Arke was a liuely figure of the Church, all that were out of it were drowned in the waters. God leaueth nothing to mans wisedome or pollicy, though neuer so wise or righteous, but he appointeth to Noah, the matter and forme, the length, and breadth, and height of the Arke, the wood and seuerall sorts of it, Gen. 6, 14: and as GOD would haue it builded, so he appointeth the builder.
In the worke of the Tabernacle, the Church is more expresly shewed; [...]xod. 31, 3. God stirred vp the spirits of those that should bee the workmen, and left nothing to the will of Moses, but set downe the pinnes, the snuffers, the boards, the barres, the hangings, and the vessels; all was finished according to the patterne that hee had seene in the mount where he talked with God, Exod. 39, 42. Heb. 8, 5.
Likewise, touching the Temple, which came neerer to the times of Christ, Salomon was appointed to build an house to God, who did nothing in it,Chr. 24, 19. Chr. 29, 25. either touching the building of it, or the vessels in it, or the beauty of it, but according to the forme and fashion that was enioyned him.
Againe, the titles whereby the Ministers Reason 2 are called, and the names whereby they are named, doe enforce the acknowledgement of this truth,; they are called sometimes the seruants of God; sometimes the builders of his house; sometimes the sowers of his ground; sometimes the watchmen of his City; sometimes the Captaines of his host; sometimes the Shepheards of his flocke; and sometimes the Stewards of his family. Shall the seruant attempt any thing of his owne head, and exercise dominion without the appointment, or contrary to the appointment of his master? It is noted to the commendation of Moses, that he was faithfull in al his house, as a seruant to him that appointed him, Heb. 3, 5. The Ministers are builders, and the people are Gods building, 1 Corinth. 3, 9. It is in God therefore to make choise of the builders, and to lay the whole plot before them. They are the seedmen, Mat. 13, verse 3: the watchmen, Ezek. 3, verse 17: the Leaders, Heb. 13, verse 17: the Shepheards, Eph. 4, verse 11: the Stewards, Luke 12, verse 42. Shall the Ministers then, being Officers onely vnder another to serue him, presume to doe any thing in their owne name, and not acknowledge their subiection vnto another?
Thirdly, the Ministeries that are expressed Reason 3 in the word, are all sufficient to bring ye church to perfection, and to make it a complete body; as appeareth by the Apostle, where he serteth downe the Officers that haue receiued guifts for the instruction of the Church of Christ, Eph. 4, 11, 12, 13. Christ gaue some, Apostles; and some, Prophets; and some, Euangelists; and some, Pastours and Teachers; for the perfecting of the Saints, and for the worke of the Ministery, for the edifying of the body of Christ, till we all come in the vnity of the faith, and of the knowledge of the Son of God, vnto a perfect man, vnto the measure of the stature of the fulnesse of Christ. If then these suffice for the bringing of the worke to perfection, all other inuented by men, are needlesse and superfluous, and may be cut off as superfluous branches.
Lastly, none can appoint new Officers or Reason 4 strange Ministers in the Church, but he that can giue them gifts to discharge the Callings that they vndertake. For what is an office with out strength and ability to execute it,Eph. 4, 10. but an idle name without the thing, as it were an empty box without the oyntment? But no mā hath it in his power to bestow any gifts to set vp a new office, neither ought hee to set on worke the gifts that God hath giuen, otherwise then he appointeth, as it were to till the earth with another mans heiffer: & therefore it belongeth not to any man to institute any new Ministeries, or to imploy them that are warranted, contrary to the will of him yt hath called thē: and consequently it is God only to whō it belongeth to chuse such as shal minister [Page 148] before him, as the master appointeth his owne seruants that shall serue him in his house, and do his businesse.
Ʋse 1 Let vs in the first place see what profitable vses arise from this doctrine. First of all, we learne that no man hath any authority or iurisdiction to peruert or euert that order that God hath set in his Church, whether it be by deuising new Ministeries, or by destroying & diminishing of the old. For as well do they erre in building, that adde such as are not warranted, as they that take away such as are established in the word. It is a true saying, worthy to be obserued, deliuered by Christ our Sauiour, Euery plant which mine heauenly Father hath not planted, shall be rooted vp, Matth. 15, 13.
It is the word of GOD that endureth for euer; all mans deuices are as the flower of the field that fadeth in a moment. There is nothing shall continue constant which standeth not by the strength of God. The traditions of men, howsoeuer they may seeme to be firmely rooted, and strongly backed by the best deuices and pollicies that flesh and blood can deuise, yet they are as chaffe which the wind driueth away, and they shall not be able to endure. It is truely spoken of Gamaliel, though it be euilly applied, Acts 5, 38. Refraine from these men, and let them alone, for if this counsell, or this worke bee of men, it will come to nought. The Church is the body of Christ, wherein nothing is too much, nothing too little, 1 Corinth. 12, 12. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so is it in the mysticall body of Christ whereof he is the head. In the naturall body of man, if it should haue three legges, or three [...]ands, or diuers heads, it would be a monstrous body; it would not reioyce or take pleasure in that excrescence or abounding of proud flesh: Or if it had onely one legge, or one eye, it could not delight in it, but would be greeued at the defect. So is it in the body of Christ, which is the Church. God hath made it a perfect body, he hath giuen it hands & eyes to guide it selfe into the way of peace, and to bring it vnto the kingdome of glory. If wee will adde other eyes, or other hands, then God hath fitted: or tye them that it hath from imploiment to the good of the body, we do iniury to the body of CHRIST, and make the Church disfigured and deformed. If wee should see a man in our daies, like to the gyant mentioned in the second booke of Samuel, whose stature was exceeding great, that should haue on euery hand sixe fingers, and on euery foot sixe toes, 2 Sam. 21, 20. foure and twenty in number, we would thinke it vncomely and ill-fauoured, and no ornament vnto the body. So is it with the Church, which ought to haue her forme and feature in euery part. It is for beauty and comlinesse compared to a company of horses in Pharaohs Chariots, Cant. 1, verse 9, and to a rowe of Iewels. It is saide to be beautifull as Tirzah, Cant. 6, verse 4. and comely as Ierusalem, that is compact together, Psalme 122, 3. It is saide to looke foorth as the morning, to bee faire as the Moone, cleare as the Sunne, and terrible as an army with banners, Cant. 6, verse 10. If then wee shall strippe the Church of any of her ornaments, if we shall wound it, and take away her veile from her, Cant. 5, verse 7. If we shall giue her any new parts, or rob her of any of her true parts, we make her no longer beautifull and beloued, to say of it as Christ doth, Thou art all faire my Loue, there is no spot in thee, Cant. 4, verse 7. We make it deformed as a body that is eyther maimed or monstrous.Eph. 5, 26, 27.
This is the commendation of the Church, that her glory is absolute & perfect throughout all the parts of her, and that it hath no spot, no blemish, no imperfection. Such a glorious body is meet to be ioyned with so glorious an head as Christ is. When we suffer the Church to be all black and foule, full of wrinkles and withered deformities, how should it be vnited vnto him?
Happy is that Church that hath all her parts, and none but her parts, like a body that retaineth the naturall lustre. But if it want any members that it ought to haue, or haue gotten an ouerplus that it ought not to haue, they serue to no other vse but to disfigure the body, and to disgrace the head. The true naturall parts are much ashamed both of those wants, and of those superfluities: the which, the more they are, the farther is that Church from perfection.
Some Churches haue somewhat too much that ought to be pared away: some Churches haue too little, that ought to be restored: and some Churches are deformed both wayes, they haue too little one way, and too much another way: and yet (alasse) they see it not, they know it not, they feele it not. Or if they do know it, they will not acknowledge it: or if they feele it, they will not reforme it, and if they see it, they glory at it and reioyce in it. It were a strange thing to see any body to bee merry and make a triumph of it, because it wanteth an eye, or an hand, or a foot? But thus the case standeth with many Churches, they consist of confused bodies, one member encroching vpon the office of another, they want their eyes to see withall, and yet they dreame of perfection, and despise other that are more faire and forward in good things then themselues.
Nothing continueth long at one stay in this life: nothing is so well ordered, but Satan and his instruments seeke to put it out of ioynt. Wee must pray to God to open our eyes to see our wants and wrinkles, and to labour earnestly, as well to restore that which is wanting, as to cut off that which is abounding.
Christ is the King of this Church: shall [Page 149] any presume in his kingdome to set vp or pull downe, to place or to displace, to plant or to destroy? This is Gods office, it belongeth vnto him onely to do them: such therefore are no better then vsurpers.
Ʋse 2 Secondly, this serueth to reprooue the state of the Iewes, as it stood in the dayes of Christ. It was time for him to come to reforme and restore all things, they had many strange plants growing in the garden of God, which his right hand had neuer planted, that were as naughty and noysome rootes to bee pulled vp; and as byles and blisters in the body. We heard before, that in the Church vnder the Law there was found no other Ecclesiasticall ministeries which were ordinary, then those orders of the high Priest, the inferiour Priests, and the rest of the Leuites, all which were appointed by the law of God. And if any were raised vp extraordinarily, the same had their calling confirmed from heauen, eyther by inward motion of the Spirit, or by working of miracles, or by euident testimonies of the mouth of God. But this gouernment of the Church stood not long without change and alteration: for though the field were sowne with good seed, yet the enuious man sowed tares in it, so that in latter times there arose many sectes and sorts of teachers among thē, who by schismes were ready to rent that body in sunder, departing from the simplicity & sincerity that was established by Gods instistution.
Epiph. cont. haer. lib. 1.Some of the ancient, that haue taken paines to discouer to the world, the heresies that sprung vp and grew apace where once they tooke rooting and footing, and so to giue notice of them that they might be auoyded, doe testifie, that seuen seuerall and principall sects arose among the Iewes,Seuen sects among the Iewes. whereof some are mentioned in the Scriptures, and other are not.
The first, was that of the Scribes,Scribes. who were Interpreters of the Law, but withall (as if the law were too base a thing to sticke onely vnto it) they deliuered many traditions as from their Elders, not contained in the Law, and sought (taking counsell of humane wisedom) to bring in a more exact kind of the worship of GOD, then Moses and the Prophets euer taught, consisting in many voluntary obseruations and customes deuised by men, which they are wont to magnifie & preferre before the Commandements of God, Mat. 15. Colossians 2. Thus would man become wiser thē GOD,Deut. 4, 2. who forbad all adding or taking from his word.
The second sect were the Sadduces, Sadduces. which were of the race of the Samaritans, and had their name of one Sadoc a Priest: these denied the resurrection of the body, and beleeued not that there is any Angell or spirit, Acts 23, and consequently ouerthrew all religion, as 1. Corinth. 15. For if there be no resurrection of the body, or immortality of the soule, then are wee of all men the most miserable that professe Christ. In vaine wee beleeue in his Name, and in vaine wee fight with beasts at Ephesus, in vaine we suffer crosses and afflictions for the Gospels sake; it were better for vs to do as the most doe, and to bee wicked and vngodly, if there were no other life or reward in another world. If the dead rise not, 1 Cor. 15, 16, 17. then is not Christ raised: and if CHRIST bee not raised, our faith is vaine, we are yet in our sinnes.
The third sect were Pharisies; Pharisies. these were the strictest of all others, and most reuerenced and best esteemed: these beleeued the rising againe of the dead at the last day, and that there were both Angels and spirits (as the Scribes also did) and that all shall come vnto iudgement, to receiue according to the things they do in this flesh, whether they bee good or euill, Acts 23.Acts 23, 6, 7. When Paul, beeing accused by his enemies, perceiuing that they were partly Pharisies, and partly Sadduces, he cryed out in the Councell, Men and brethren, I am a Pharisie, the sonne of a Pharisie; of the hope and resurrection of the dead, I am called in question. They much honoured virginity and single life, they paied tithes of the smallest things they possessed, Luke 18, verse 12. They washed cups, platters, beds, and all kinde of vessels that they vsed, they fasted twice euery week, and differed in their habite from other men. Against these are many woes denounced by our Sauiour Christ in the Gospel, Math. 23, verse 23, for their hypocrisie, that delighted more in outward shewes, then in the truth of the heart.
The fourth sect were the Hemerobaptists, Hemerobaptists. or Quotidian washers, who thought, that no man could be saued, if hee were not washed euery day, that so he might be clensed from the impurity and filthinesse of sinne. It is not the water in the whole sea, nor any fountaine can wash away the sinnes and corruptions of our life, or of our heart. It hath no force in it, eyther by any naturall power, or by any voluntary vse. Christ is our Purgatory and purification: it is he that must wash vs, or else wee remaine vnpure and vncleane. He is the water of life, whereby our consciences must be sprinkled: Heb. 10, 22. he is the lauer of regeneration, by whom wee are borne againe, and washed as with pure water. If he make vs cleane, then we are clean indeed. His passion and the shedding of his blood, must be communicated to vs, and the sanctifying grace of the Spirit of God. And this is necessary vnto saluation, not any outward washing of the body, which may clense the flesh, but cannot touch the soule. This is made auaileable three waies. First, by faith, which serueth to apply Christ vnto vs and all his benefits. Secondly, by repentance from dead workes, whereby we dye vnto sin, & rise againe vnto newnesse of life. Thirdly, by the vse of the Sacraments, which require both the former points, to wit, faith and repentance.
The fift sect were the Essees, Essees. who are not spoken off in the Gospel, because they retired and withdrew themselues from the society of men. They despised marriage, and liued without the company of women. They had no children of their owne, but they adopted as their owne, such as voluntarily came vnto them,Ioseph. antiq. li. 18. cap. 2. & de bel. Iudai. lib. 2. cap. 7. and betooke themselues to their sect: in regard whereof they continued for many generations, and neuer failed. These were like the Anchorites that liued in the wildernesse, and chusing a solitary life, sequestred themselues from the company of others. These Essees were as it were Popish Monkes: and the Monkes were a kind of Iewish Essees, and both of them chose a manner of liuing not allowed of God. For he neuer appointed that any of the godly should renounce & abiure marriage, which the Scripture pronounceth to be honourable in all, and the bed vndefiled, Hebr. 13, 4. Hee neuer allowed them to hide themselues in caues or cloysters voluntarily, or to institute new rules and lawes that he neuer commanded. Nay, Christ commandeth his Disciples to obserue whatsoeuer he commanded them, Mat. 28, 20. The Scripture commendeth to vs the workes of charity, Iames 1, 27, and requireth of vs to doe good to all men, and forbiddeth to separate our selues from the communion of Saints, Heb. 10, 25. The more good we doe to our brethren, the more we please God: but these chuse a kinde of life, wherein they can do little or no good to others. To whom it may be saide, Who required this at your hands?
The sixt sect among the Iewes, were the Herodians Herodians. which are mentioned in the Scriptures, Math. 22, 16. Mar. 3, 6, and 12, 13. who were indeed of the Iewish religiō, but thoght Herod to be Christ, because the Scepter was departed from Iudah, and the Lawgiuer from betweene his feet, when Herod obtained the title and power of a King, and ruled ouer the people of God. But the prophesies that went before of the Messiah, can in no sort agree to Herod, nor to any but to Christ Iesus. For the Messiah promised by the Prophets, must not be a forraigner, but one of the Iewes; for saluation is of the Iewes, Iohn 4.Iohn 4, 22. He must be of the Tribe of Iuda, and of the stocke of Dauid, Psal. 110, 1. He must be borne at Bethlehem, & borne of a virgin, &c: none of which can agree to this alien or counterfeit Christ. These then were such as depending vpon Herod had made a mixture of religion, partly from the Pagans, and partly from the Iewes, as also the Samaritans had done long before.
Lastly, another sect among them were the Nazarens, Nazaraei. who in al other things were Iewes, but held it vnlawfull to kill any liuing thing, or to eate the flesh of any thing wherein the spirit of life had beene; they condemned the bloody sacrifices appointed in Moses Law, and therefore could not be induced to thinke that so good a man as Moses was the Author of those bookes, that beare that title, & passe as current vnder his name. These Iewish Nazarens are a kinde of paganish Pithagoreans: and the paganish Pithagoreans are a kinde of Iewish Nazarens. True it is,Ouid. Metamorp. lib. 15. many are of opinion, that flesh was not eaten vntill the flood: but they were held as Sectaries, that held it afterward to be vnlawfull. Yea, whether it were euer forbidden from the fall to the flood, is altogether vncertaine: & rather it may be thought, that GOD permitted the free vse of cleane beasts for meat,Flesh eaten before the flood. as wel as for sacrifice, then that mankinde was restrained from them the space of more then sixteene hundred yeares: for so long it was vnto the flood. It is confessed, that it was lawfull to offer them in Sacrifice, and then why not to eate them? Especially considering there were other kinde of sacrifices wherein the sacrificer and the bringer of the sacrfice had his part, as wel as the whole burnt offering which was all consumed? Abel is renowned in scripture, that he offered the first fruite of his Sheepe, Heb. 11, 4 Gen. 4, 4. and the fattest of the fold: but it had bin a small praise for him to offer the firstlings & the fatlings, if they were such as himselfe had no vse off, if he were not accustomed to eate of them. It had beene all one to him, to offer the fat or the leane, the first or the last, the weake or the strong, the male or the female. But heerein no doubt he is commended, that he preferred the seruice of God before his owne priuate vse and benefit: which verifieth the saying of the Apostle, Who feedeth a flocke, and eateth not of the milke of the flocke? And who can deny,1 Cor. 9, 7. but he had as faire a warrant to feed himselfe with the flesh, as to cloathe himselfe with the wooll of his sheepe. And if it be lawfull to kill them for apparel sake, how can we thinke it standeth with the will and counsell of God to haue the flesh cast away, inasmuch as Christ in the Gospel commanded his Disciples to gather vp the broken meate, Iohn 6, 12. that nothing at all bee lost?
Againe, if the eating of flesh had bene forbidden so long, the earth would in that space haue yeelded such aboundance of encrease, that the cattell would haue annoied mankind, and consumed the fruites that should haue nourished themselues. The Lord promiseth it as a mercy toward ye Israelites, that he would not destroy the Canaanites before them, Deut. 7, 22. Lest the beasts of the field should increase vpon them. For these helped to destroy them, and did eate the vncleane, as swine and such like, both which by their multitudes might haue beene an annoyance vnto the people of God. But there was greater feare of ouerspreading the earth with heards of cattell as with swarmes of bees before the flood, if man had not beene permitted to feed of them, and so to diminish the number of them.
Thirdly, wee reade in the Scripture some footsteps, albeit darke and obscure, whereby to trace out this truth, seruing as markes to [Page 151] giue vs light in this matter: for the beasts were killed, and man was clothed with their skinnes, Gen. 3.21. Why then might he not as well eate them as kil them, and clothe himselfe with them? Besides, there was euen from the beginning a difference betweene cleane and vncleane beasts, [...]en. 7.2. long before the flood, not only in regard of sacrifice, but also in respect of common eating, as appeareth in the reuiuing of this law afterward, Leuit. 11.47. That there may be difference betweene the cleane and vncleane, and betweene the beast that may be eaten, and the beast that may not be eaten. Whereby we see, why some of the beasts were said to be cleane and some of them vncleane, namely, because some might be eaten, and some might not be eaten.
Lastly, in the Booke of Genesis, Chapter 9. Where the eating of flesh is most of all expressed and mentioned, there seemeth to bee made no new grant in those particulars, which in that place are remembred, but onely the old priuiledges renewed, as the fruit of multiplication, the dominion ouer the creatures, and the replenishing of the earth. Wherefore seeing all these were in vse before, it is very probable,Gen. 9.3. that as the greene hearbes were eaten before, so was the flesh of fish, and of the beasts, albeit there be not expresse mention of them made before: Euery moouing thing that liueth, shall be meate for you, euen as the greene hearbe, haue I giuen you all things. These things being true, the former sect of the peeuish and peruerse Nazarees, are more strongly conuinced and ouerthrown, forasmuch as they make that vnlawfull, which from the beginning was vsed and practised as lawfull. These were the sects among the Iewes, which they inuented vnto themselues, when they departed from the purity and simplicity of the word of God.D. Willet. Hex in Gen. 1. qu. 35. This we may reade largely and learnedly handled else-where.
Ʋse 3 Thirdly, this reprooueth the hierarchy of the Church of Rome, from the highest to the lowest, their Popes, their Cardinals, their Abbots, Monkes, Fryers, Priors, Nunnes, Iesuites, and the rest of that race and rabble, which are as croaking frogges, or deuouring locusts, that couered the face of the earth, and ascended out of the bottomelesse pit: of which the word hath not spoken any thing, but quite ouerturneth that whole generation. For to set the gouernement of the whole Church vpon one mans shoulder and to put all other vnder his feete, is a burden able to breake his necke, and to cracke his shoulders, which no man is able to beare. This man of sinne they make the head of the Church,The Pope is not head of the Church. and the vicar of Christ. This is to thrust downe Christ from his dignity, and to depose him from the headship of the Church, or else they make it a monster of two heads, or rather of many heads. For this is an high honour peculiar to Christ, to be the head of the body, which is his Church, Ephes. 1.22, 23. and 4.12.15. and 5.23. Coloss. 1.24. and 2.19. And that for these causes: First, by way of excellency. Secondly, by reason of fulnesse of grace.Turrecrema. sum. lib. 1. cap. 44. Thirdly, because from him floweth all graces of faith and other blessings, into his members. He it is, that gaue some to be Apostles, some Prophets, some Euangelists, and some Pastors and teachers, to build vp the Church to the end of the world. These he thought to be sufficient without Popes, and Cardinals, that is, without such heads and shoulders. He called his Apostles, and made them all equall, none superiour, none inferiour to other: but commanded them indifferently, to preach the Gospel to euery creature. The Commission which he gaue vnto them, was equall, in feeding, in binding, in loosing, in remitting, and retaining, none was before or after other: as Luke 9. He calling the twelue Apostles, gaue them power ouer all diuels, and to heale diseases, and sent them to preach the kingdome of God. They had all of them the keyes of it, equally committed vnto them. But they wil obiect Obiect. the words of Christ to Peter, Matth. 16. I say vnto thee, that thou art Peter: and vpon this Rocke, I will builde my Church, and the gates of hell shall not preuaile against it: And I will giue vnto thee the keyes of the kingdome of heauen, and whatsoeuer thou shalt binde on earth, shall be bound in heauen: whatsoeuer thou shalt loose on earth, shall be loosed in heauen. Answer. These words we acknowledge to be the wordes of Christ, howbeit they are too weak a pillar to beare vp the Papacy. First, let vs speake of Peter, and then of the Pope, that claymeth to be his successor. For if Peter himselfe in those words, had no superiority or Monarchy bequeathed vnto him, or sole regiment of the Church, then hee could not leaue it as a legacy to the Bishop of Rome, nor make him his heire of so faire a patrimony, that he might claime authority and supremacy from him. This is without all question, and both sides yeeld vnto it, that Peter could giue no more then hee had himselfe, and the successour can haue no more iurisdiction then hee had, into whose roome he succedeth.
Now, touching Peter, obserue this as another rule, which also is receiued without cōtrouersie; that nothing in this place is giuen to Peter, but promised only, as appeareth by the forme and phrase of speech that is vsed, and by the words vttered in the time to come. For Christ saith vnto him, I will build my Church vpon this Rocke, I will giue vnto thee the keyes of heauen; the gates of hell shall not preuaile: whatsoeuer thou shalt binde, whatsoeuer thou shalt loose: so that the manner of speaking in the time to come, argueth that nothing is heere really granted, but onely graciously promised to be granted. He doth not say vnto him, I do build my Church, I doe giue vnto thee the keyes of the kingdome of heauen, but I will builde, I will giue. Bellar. lib. 1. de Pontif. Roma. cap. 10. This is so plaine, that our aduersaries are necessarily constrained to yeeld vnto it. So then [Page 152] I aske the question, and demaund of them, where this is giuen, and how this promise is performed? Whatsoeuer Christ promiseth, his word is not yea and nay, he cannot lie, hee will not faile his people. Obiection. If any reply, it is no great matter where we reade the promise to haue been performed, seeing no doubt Christ meant to be as good as his word?Solution. I answere, It mattereth much to vnderstand where it is, forasmuch as there can be no better way to make tryall of the promise, then to know the gift.
To which purpose they are wont to alledge two places, and we are content to stand to both of them. The one is in the Euangelist, Matthew, chap. 18.18. Verily, I say vnto you, Whatsoeuer ye shall bind on earth, shalbe bound in heauen: and whatsoeuer ye shall loose on earth, shall be loosed in heauen. Where we see Christ speaketh to all the Apostles, and not to Peter alone, or to him more then to any other, but applyeth the same power of binding and loosing, to euery one without exception or limitation. The other place is in the Gospel according to Iohn, chap. 20. where Christ standing in the middes of them, saith vnto them, Receiue ye the holy Ghost, Ioh. 20, 22.23. whose soeuer sinnes ye remit, they are remitted vnto them, & whose soeuer sins ye retaine, they are retained. In which words Christ also doth equally speake vnto them all, whose sinnes ye remit, whose sinnes ye retaine: not, whose sinnes, thou Peter, remittest or retainest: so likewise he saith, whatsoeuer ye (all) bind on earth, whatsoeuer ye (all) loose on earth; not whatsoeuer thou Peter alone bindest or loosest on earth. And this is acknowledged to be the power of the keyes by the Romanists themselues. The vse of keyes is to open and shut: so then they that haue their sinnes forgiuen, and as it were the bands loosed, haue the gates of heauen opened wide vnto them: and contrariwise, the dores of heauen are barred fast as with lock and key, against them whose sinnes are retained: So that we may rightly conclude that seeing the power of binding and loosing, is the power of the keyes, and giuen to all the Apostles, that it is not peculiarly and properly bestowed vpon Peter alone, excluding and shutting out all the rest. If then here were an headship promised and bestowed, we must haue a body with twelue heads, according to the number of the twelue Apostles: for euery Apostle must be an head, as euery of them had authoritie to binde and loose, to remit and retaine, that is, had the keyes of the kingdome of heauen deliuered vnto them.
Obiect. But it wil be further said, Christ speaketh by name to Peter, I say vnto thee, Thou art Peter, Solution. To thee I will giue the keyes, &c. I answere, he saith indeed, he will giue them vnto him, but he saith not, I will giue them to thee alone: he will bestow them vpon him, but not vpon him alone: for heere is nothing either expressed or vnderstood, to exclude the other Apostles. The Lord saith to Ioshua, I will not faile thee, nor forsake thee: Iosh 1.5. shall wee conclude from hence, that he will leaue other of the faithfull, because he speaketh particularly vnto him? will God renounce or disclaime others that feare his Name? No, in no wise: for albeit he vttered it vnto him, yet it is to be stretched to all beleeuers, and as true toward them all, as toward him, as appeareth euidently in the Epistle to the Hebrews.Heb 13.6. It is one thing therefore to speake vnto Peter, and another thing to speake vnto him onely.
But will some say, Obiection. why doth not Christ name others, as well as him, if he vnderstood others as well as him? for that might haue put the matter out of all doubt, and stayed much contention that hath beene about these wordes in the world. I answere, Answer. the words are not doubtfull, but to those that purpose to make them gainefull. They are plaine to such as will vnderstand. Peter spake in the name of the rest, as the mouth of the Apostles: Christ answereth to him also in the rest.
Hee had asked the question of them all,Matth. 16.15. Whom say ye, that I am? All of them could not answere without confusion, and disorder; it was necessary that one should be the speaker, as it were the foreman of the Iury: and Peter in the behoofe of others, as well as of himselfe, confessed that he was the sonne of the Liuing God. Shall we say, the rest did not beleeue as much? A like example we reade in the second Chapter of the Actes of the Apostles, where, they being filled with the holy Ghost, and speaking with diuers languages, are derided of many, and accused to be drunken: Peter standing vp with the eleuen, did lift vp his voyce, and say vnto the Iewes, Be it knowne vnto you, and hearken vnto my wordes: Act, 2, 14, 15. for these are not drunken, as ye suppose, &c. Doth he pleade onely for himselfe? and not rather vndertake the common cause of them all? yes: he is only the mouth of the rest, and speaketh for the rest. So in this place he made a free confession of his faith, and the faith of the Apostles, who beleeued no lesse then himselfe: and Christ, suiting and shaping his answere according to Peters confession, speaketh vnto him, but in him vnderstandeth all the rest.
Neither let vs goe about to gather more from them, then Christ scattered, or the Apostles collected. For they did not conceiue, that Christ by those wordes before remembred gaue any supremacy or superiority, any primacy, or principality of power to Peter; for then they would neuer afterward haue contended which of them should be the greatest and the chiefest, forasmuch as this whole controuersie had beene decided and determined by the mouth of Christ. But long after this, there arose a great strife among them, Luk. 22.24. which of them should bee accounted the greatest. Therefore they acknowledge no more authoritie [Page 153] giuen to Peter by those keyes of the kingdome of heauen, then to themselues. Neither doth Christ build his Church vpon Peter, nor call him the Rocke: for it is builded vpon the Rocke which Peter confessed, that is, vpon the Sonne of the liuing God,Cor. 10.10. so that the Rocke (as the Apostle saith) is Christ. Hence it is, that Matthew distinguisheth betweene Peter and the Rocke, Peter is one, and the Rocke is another; otherwise Christ would haue said, Thou art Peter, & vpon this Peter I will build my Church, or vpon thee will I build it: he speaketh not after this manner, but, Thou art Peter, and vpon this Rocke; which must necessarily be referred to his former confession, the name and person being changed.
Againe, there is an expresse place in the Apostle, which teacheth that no man can lay any other foundation then hath bene laid, which is Iesus Christ. 1 Cor. 3.11. Paul inspired by the Spirit of Christ can finde no other foundation of the Church, then Iesus Christ: they then yt acknowledge, and receiue, and teach any other, are moued by the spirit of Satan, and speake in the spirit of Antichrist. Furthermore, Peter was one of the master workemen, or master builders of the Church, as he is bidden to feed the flocke of Christ, 1 Cor. 3. so that he cannot be called properly the foundation of the Church, and a builder of ye Church; the foundation being one, and the builder (that layeth the foundation) another: for that were to confound the workeman, and the worke; the founder, and the foundation: the builder, and the building. The builder buildeth vpon the foundation, and therefore it is against naturall reason, that the Carpenter which layeth the foundation, should himselfe be the foundation, vnlesse peraduenture by a new kinde of transubstantiation, neuer heard of before this time, as senselesse as the olde (if that may be called olde which had no footing in the Church, for a thousand yeeres after Christ) whereby they turne the labourer into his labour, and the builder of the house into the ground-worke of the house.
But suppose all this had beene spoken to Peter alone, that to him alone had beene giuen the keyes, that he alone should open and shut, binde and loose, remit, and retaine at his owne pleasure, and that the Church had beene builded vpon him, as vpon a sole foundation; which notwithstanding is all false, the rest being made equall with him: what is all this to the Bishop of Rome? who is neither Peter, nor any builder of the Church, but rather a destroyer and puller of it downe. Peter is not now vpon the earth, neither doth Christ speak any one word of his successours, for then hee would haue said, Vpon thee and thy successours, I will buid my Church; whereas Christ saith not, either vpon him or vpon his successours, but vpon the Rocke, which neither hee nor they were. And if Christ had said, vpon thee and thy successours I will builde my Church, what had this beene yet to the Bishoppe of Rome, more then to the Bishop of Constantinople, or of Alexandria, or of Antioch, where also Peter sate? what is there vttered, or what can there be gathered out of Christs words, sounding for him more then for them? So then as the Romanists craue of vs to produce one place of Scripture to proue the continued succession of our Churches: so we aske of them one place of Scripture to proue this succession of Peter, or this deputation which they challenge to themselues. For as they claime to be his lawfull heires alone, and to receiue from him a twofold sword which Peter himselfe did neuer handle, and a triple crowne, such as Peter himselfe did neuer weare, who preached but Lorded it not; wheras they Lord it, & preach not: let them bring forth the Tables, and produce the Testament, let vs see the writings, that we may examine the truth, and discusse his title; then which nothing can be demaunded more iust and equal. But marke a little, euen ye that haue but halfe an eare, how partial Iudges, and corrupt esteemers they are of things, that any way goe against them! In the point of iustification, when we teach agreeable to the Scriptures and to all antiquity, That we are iustified by faith alone, they cry out that we abuse the people and falsifie the word, forasmuch as the Scripture neuer saith by faith alone ye are iustified. Whereas in the controuersie of Peters Primacy, they deale deceitfully, and teach that the Church is builded vpon Peter alone, that the keyes of the kingdome of heauen are giuen to Peter alone, that he is ordained to bind alone, and to loose alone; as if hee might play fast and loose, at his pleasure, and send thousands of soules into hell, and yet no man to say vnto him, sir why do you so? as the Canonists teach. They can neuer proue that either Christ spake or ment al these, or any of these to Peter alone: but in the question of iustification by faith alone, though it be not found in so many words & syllables in the Scripture, yet the sense and substance of them is found, nothing being more vsuall in the Scripture then this, that we are iustified not by workes, but without workes; not of the law, but without the law, Rom. 3.20. and 9.11. and 11.6. Gal. 2.16. Ephes. 2.8. 2 Tim. 1.9. Tit. 3.5. If then wee be not iustified but by faith, what is this, but by faith alone? So that we adde no more to the meaning of Paul, then Christ added to the meaning of Moses, which was nothing at all; and yet where Moses saith, Thou shalt serue the Lord, Christ saith it is written,Deut. 6.13. and 10.20. Thou shalt serue him onely, Matth. 4.10. This then is one note of their partiality, that they may adde and alter, correct, and corrupt at their pleasure: wee may not explane and expound the true meaning of the Scripture, by the addition of one word. Another is this, when wee say that these words of Christ in the Euangelist, To thee I will giue the keyes: and whatsoeuer thou [Page 154] bindest or loosest, are not to be restrained to Peter alone, but ought to be communicated to the rest of the Apostles, in whose name he answered: they cry out with a loude voyce, and storme mightily at it, that wee doe extreame wrong and iniury to Peter the Prince of the Apostles, whiles we sticke not to extend and apply the same wordes to others, which are peculiarly spoken vnto him; and thereupon they vrge against vs in the very words, I say vnto thee, and Thou art Peter, and wil not suffer vs by any interpretatiō (though neuer so euident) to depart one iot from the syllables, but tie vs fast, and keepe vs close to these particulars, and as it were pinne vs to Peters sleeue. Whereas by this limitation, they ceasse not to wound themselues more then vs, euen vnto the heart, and yet doe not feele the force of the stroke, that tendeth vnto death. For they are not afraid to stretch these words in length, vntill they cracke againe: and albeit they be vttered in the singular number, yet they extend them to all the Bishops of Rome, from Peter who (they say) was the first, vnto Paulus Quintus, that now sitteth in that Sea; as if Christ had said, I will build my Church vpon thee Peter, and vpon all the Popes of Rome after thee: and thus (as I haue heard) they beare the simple people in hand that take vp all things at the second hand, that Christ said, I will build my Church vpon the Bishop of Rome.
What is now become of the words themselues which they pressed against vs? did they not tell vs that Christ said, Thou art Peter? haue they forgotten what was spoken, I say vnto thee? It is the fairest flower of the Popes garland, and as it were the soule and life of the Papacy, to enlarge the words as farre as may be, and to vnderstand them of the whole rabble of vsurpers, and diuels incarnate, that haue ruled in these last dayes: and yet they cannot abide, or endure that wee should extend them to all the Apostles. And if I should aske them, how the Bishoppes of Rome can challenge a right to be Peters successors, forasmuch as they can neuer euidently proue by any testimony of holy Scripture, that Peter euer was at Rome, it would trouble their patience, and put them into a sweat, and yet do no good: forasmuch as the contrary rather appeareth,Coment. on Phile. p. 469. as I haue shewed else-where. Thus much of the partiality of these men, who like enuious persons are content to pull out both their owne eyes, that they may put out one of their fellowes.
Hitherto we haue spoken of the counterfeite head of the Church of Rome: the like might be said of the rest of that proud generation, who by sacriledge, and vsurpation, are growne to be great princes and lordes of the earth; and namely of the Cardinals, the Popes late creatures, who glory to be called the princes Electors, and thinke themselues to be equall to the greatest kings of the world, who not long since were content to bee Parish Priests. Hee hath aduanced them, and they aduance him, and one claweth another. There is no testimony of antiquity, nor foot-step found in the word of God,Apol. Bellar. contra M [...] praef. to iustifie or warrant that calling; and the greatest Rabbines that are cloathed in Scarlet, and haue written in defence of it, doe shew themselues more then ridiculous, in their Apologies, wherein they doe nothing but vent their owne vanity, and publish their owne shame, to the view of all men.
The like might be said of the swarmes of Monkes and Fryers, and those pestilent Orders that trouble heauen and earth, Church and Common-wealth, true religion, and externall peace and policy in bodies politike. Are these officers or offices ordained of God? are they any plants of his setting in ye Church? haue they receiued any authority from his mouth? Or is there any syllable in the Scripture to auouch these Orders? or are they not rather the Popes deare sonnes, and of his creation? Iesus Christ neuer knew them, they grew vp while his seruants slept that should haue looked better to their false fingers.Matth. 13.25 He neuer instituted this kind of life, he neuer commanded or counselled men to goe into the wildernesse, or to coope vp themselues in a Monastery, or to vow single life, or to renounce their temporall possessions, or to betake themselues to voluntary pouerty, thereby to follow a new rule of life, and to preferre the commandements of men before his Gospel, and to place the state of perfection,The perfection of Votaries wherein it standeth. in the obseruation of certaine vain traditions which they haue vndertaken.
The vowes that they haue taken vpon them to obserue, are these three, the vow of pouerty, the vow of obedience, and the vow of chastity. First, touching pouerty, or rather beggery, as it pleaseth them to boast off, which indeed they professe, more then practise, like to such as Salomon painteth out, Prou. 13.7. There is that maketh himselfe poore, hauing great riches: Christ neuer ordained such a kinde of life, neither taught any to enter into it; for himselfe had bagges and mony to buy things necessary, as appeareth, Ioh. 12.6. and 13.29. Nay hee saith, It is a more blessed thing to giue, then to receiue, Acts 20.35. The like we might say of the Apostles, they neuer vowed such a life themselues, nor approued of it in others. For albeit they forsooke all, that they might follow Christ, and preach the Gospel, yet they reserued and retained the propriety of them, it is the vse of them, and the pursuing after them; that they gaue ouer. When Christ on the Crosse, said vnto Iohn. Behold thy mother, from that houre hee tooke her home to his house, Ioh. 19. but how could he take her to his owne, if he had nothing his owne? And when Peter after the Passion of Christ said, I goe to fishing, Ioh. 21. it is not likely he hired a ship, and vsed another [Page 155] mans nettes, but rather had them of his owne, which he had left and forsaken for a season. Againe, neither did Christ euer say to his Apostles, or the Apostles to any others, Vow ye pouerty: but rather, Giue ye almes, Luke. 11.41. remember the poore, Gal. 2.10. distribute to the necessities of the Saints, Rom. 12.13. He that soweth sparingly, shall reape sparingly, for God loueth a cheerefull giuer. 2 Cor. 9.6, 7. To doe good, and to communicate, forget not, for with such sacrifices God is well pleased, Heb. 13.16. These things they could not performe; but of their owne substance, except they should giue the Mammon of iniquitie, taken away wrongfully from others. Hence it is, that the Scripture so often exhorteth to workes of mercy, to fruites of loue, and liberality toward the poore, that we should lend vnto them, looking for nothing againe, Luke 6. Ephes. 4. 2 Cor. 8. promising that if we giue, it shall be giuen vnto vs. They therefore that vow pouerty, cast away the blessing of God and such helpes as might serue them to shew their loue and liberality vnto their brethren.
Lastly, beggery is threatned as a punishment, and therefore not to be vndertaken as a state of perfection. Dauid complaining of his slanderous and malicious enemies, doth vnder the person of Iudas, deuote them, or proscribe them: Let his children be fatherlesse, and his wife a widow: let his children be continually vagabonds, and begge, let them seeke their bread also out of their desolate places, Psal. 109.9.10. If then it be a state of perfection to be a begger, it is also a state of perfection to haue his posterity cut off, to haue the extortioner catch all that he hath, to haue none to extend mercy vnto him, to haue his name blotted out in the generation following, and his memory razed out of the earth: all which, and many other like, the Prophet ioyneth with begging of bread in that Psalme; which being heaped vpon one man, would keepe him from perfection. And if with begging of bread were alwayes annexed this, that none should shew fauour vnto them, nor extend any mercy to their fatherlesse children, it is like it would bring out of vse, this beggerly occupation in a short time. The same Prophet noteth it as a speciall blessing of God vpon his gouernment, I neuer saw the righteous forsaken, nor his seede begging bread, Psal. 37.25. It is the ordinance of God, that there should be no begger in Israel, Deut. 15. The wise man prayeth against that estate, Prou. 30.8. that he might haue neither superfluous riches, nor extreame pouerty. Now then, either the state of perfection is not so glorious a thing as they boast off, or else the wise man prayeth against this perfection, which these hypocrites doe embrace and voluntarily chuse vnto themselues.
Touching the vow of obedience.Secondly, touching obedience to be performed to the superiours of their orders, they professe to follow his rules and iniunctions, as the Franciscans must follow the rule of Saint Francis, and so the rest bind themselues to obserue the precepts of their gouernours; which sometimes are sottish & senselesse, and sometimes impious and blasphemous, whereby they leaue the commandements of God to execute traditions. The Apostle saith, Ye are bought with a price, be not seruants of men, 1 Cor. 7.23. But such as vow Monkish obedience in things not prescribed in the word, make themselues seruants and slaues of men.
Againe, he reproueth them that said,1 Cor, 1. I am Paules, I am Apollos, I am Cephas, because they addicted themselues as bond seruants to men: they then are much more to be condemned that are the slaues of Dominicke, of Francis of Ignatius, and the rest? The Apostles themselues neuer made any such vow, nor taught it to others: they could not abide to haue any disciples consecrated vnto them to beare their names. Christ our Sauiour sheweth, that no man can serue two masters, because one onely is our master. For when they command contrary things, we cannot cleaue vnto them both: but such things may superstitious superiours and gouernours command, nay haue commanded. Besides, it is folly to lay a burden of humane precepts vpon other mens shoulders, when as we cannot perfectly obserue and fulfill the commandements of God.
Thirdly,Touching the vow of single life. touching continency and single life, which they call chastity, they all praise it, but not many practise it They think this vow to be very rightly and religiously obserued, and that they haue fulfilled it to the ful, if they leade their life out of marriage, and renounce chaste wedlocke: for when they speake of the vow of continency, they vnderstand nothing else but single life. They suppose it and both openly and odiously defend it,The Iesuites teach it to be a lesse sinne to liue in fornication, then to marry a wife. to be a more heinous sinne, for any of the Cleargy to marry a wife, then to haue the company of an harlot, and to embrace the bosome of a stranger. Costerus the Iesuite maintaineth (to whom others assent) that a Priest that is married, sinneth more grieuously, then he that keepeth a concubine, or committeth fornication. The time was, when it was made a capitall crime worthy of no lesse punishment then death, for a Cleargy man to marry; but when the same Law was vrged to be established against such also as entred into stewes and brothel-houses, and kept harlots, it could not passe, but was nipped in the head, as the greene hearbes with a frost. Thus while they forsweare and forbeare to haue wiues of their owne,Vide Epistol. Iesuit. Dan. Chamieri. to auoide fornication, they do not abstaine from whoredome and vncleanenesse. Thus they preferre abominable whoredome, before honourable wedlocke, strange flesh before the bed vndefiled, and the lawes of men, before the commandement of God. For no man can vow continency, but he to whom it is giuen from aboue, to be able to containe and continue a single life, as our Sauiour hath taught, Matth. [Page 156] 19.11, 12. He that can take it, let him take it. And he sheweth, that all men cannot receiue this saying, saue they to whom it is giuen. So the Apostle to the same purpose saith, I wish all men were as my selfe, But euery man hath his proper gift of God, one after this manner, and another after that, 1 Cor. 7.7 We haue not in our owne power the things that are Gods: the gift of God is one thing, the power of man is another: againe, to be willing is one thing, and to be able is another. The gifts of others are not in our power: but the gift of continency is the gift of another, to wit, of God. Therefore it is not in our power.
Againe, the Scripture commandeth them to marry, that cannot abstaine without burning, as 1 Cor. 7.2, 9. They that cannot containe, let them marry. Also he saith, To auoide fornication, let euery man haue his owne wife; It is better to marry, then to burne. And he writeth to Timothy, 1 Tim. 5.14. I will that the yonger women marry, &c. giuing none occasion to the aduersary, to speake reprochfully. Nothing must be vowed against the commandement of the holy Ghost: but they which cannot containe, and yet vow continency, sinne against the commandement of the holy Ghost. Therefore such persons ought not to vow continency.
Lastly, this sort of votaries is a new doctrine, or rather dotage. For neither vnder the Law of nature, nor vnder the Law of Moses, did euer any vtter or minister such a vow of virginitie, albeit we reade many lawes concerning vowing, Leuit. 27. Numb. 6. and 30. Deut. 12. and 23. Yet nothing concerning any such matter. In the Law of nature, it was said, Encrease, and multiply, Ge. 1.28. In the garden of Eden, euen in the time of mans innocency, God the authour of marriage, said, that cannot ly, It is not good for man to be alone, Ge. 2 18. Christ himself, thogh he liued most purely and perfectly, yet made no vow of continency, The like might be said of the Apostles. To conclude, it is the property of heretikes, and the very doctrine of diuells to forbid marriage, 1 Tim 4.1, 3. and for religions sake to dissolue it. Thus did Marcion, and the Manichees, and therefore are condemned.
Ʋse 4 Fourthly, we learne from hence a notable comfort, hauing assurance that our calling is of God. Let euery one looke to the Lawfulnesse of his calling, and to the warrant of his worke, and be able to approue it to his owne conscience. The word of God is able to giue vs peace and comfort. We are sure, if we doe our duties, to meete with many enemies and oppositions. How often did the people murmure against Moses? was not Eliah esteemed the troubler of Israel? was not Ieremy borne as a man of strife, and a man of contention to the whole earth? was it any better with Christ himselfe and his Apostles? The LORD of life was hated and persecuted and crucified, being deliuered into the hands of sinners. The Apostles were made a spectacle vnto the 2 Cor. 4.9. world, and to Angels, and to men, being sent forth as men appointed to death. It fareth not much better with the Ministers of the Gospel, who succeede them in the gouernement of the Church; they are slandered and reuiled, they are mocked and misused, and accounted as the off-scouring of all things. We shall neuer goe through with the worke of the Lord, that is in our hands, except we rest in God who hath called vs to the Ministery. Thus did Dauid comfort himselfe in the Lord, when they would haue stoned him, 1 Sam. 30.4. The like we see in the Apostles, when they were threatned, and commanded to speake no more in the Name of Christ, they answered that they could not but speake the things which they had seene and heard, Actes 4.19.20. and professed that they ought to obey God, rather then man, Actes 5.29. The consideration of their calling, warranted vnto them from God, put comfort into them, and gaue them all boldnesse to set themselues against their enemies, and made them pray earnestly to Christ Iesus, the Lord of the haruest, and the great Shepheard of the sheep, to stand by them, and to bee present with them in the busines he had committed vnto their charge. Wherefore, whensoeuer we see the trueth of God oppugned, and our Ministery any way resisted, let vs comfort our selues from hence, that we are not vsurpers, or intruders into this office, but hauing our calling sealed vp vnto vs, let vs boldly proceede, and goe forward to make known the trueth of God to the consciences of all men. That which the Lord saith of the first borne in this place, that they are his, may bee saide of all the Ministers of the Gospel that succeede them, and therefore he will succour and sustaine them.
If then we finde this in our owne soules, that we entred into this calling, not as theeues that come in at the window to steale, and to kill, and to destroy, Ioh. 10.10. not as souldiers, that seeke their prey and booty to enrich themselues; not as idle drones that seeke to liue at ease, and in pleasure: but to worke in the Lords vineyard, and to labour in his haruest, we shall be sure to haue God on our side. He wil not send vs out, and then see vs to take the foile: he wil not put vs into his seruice, and then lay vs open, and leaue vs naked to the contempt of euery base companion. Let vs not shrinke backe as faint-hearted souldiers, when a crosse word is cast out against vs, which is but as a brutish thunderbolt, that can doe no harme: but let vs remember our calling, and who it is that hath set vs in that function. When Amos was slandered and reuiled by the Priest of Beth-el, and had no lesse crime laide to his charge, then high treason, and conspiracy against the king, hee did not sinke vnder the burden, or ceasse to Prophesie any more, but he confirmeth himselfe, and hardneth his face, and remembreth who put him in that place: The Lord tooke me as I [Page 157] followed the flocke, and the Lord said vnto me, Goe, Prophesie vnto my people, Amos 7. What greater comfort could Paul haue against the oppositions and blasphemies of obstinate enemies that he found at Corinth, then the gracious words of the Lord? Be not afraide, but speake and holde not thy peace: for I am with thee, and no man shall set on thee, to hurt thee: for I haue much people in this Citie, Actes, Chapter 18. verses 9.10.
So is it with vs, and in this manner doth the Lord speake to euery of vs; if we be assured in our owne conscience, that God hath ordained vs and set vs apart to our office, hee chargeth vs not to be afraide of the faces of men, he giueth vs certaine hope of his presence, and will suffer no man to doe vs hurt. On the other side, if our office be of men, and we entred into it also to enrich our selues, not to feed the people of God, we can haue no comfort in the euill day, nor promise to our selues any hope or expectation of a blessed issue of our labours. We entred not in at the dore, and the shepheard of the sheepe will not acknowledge vs to be his seruants, but account vs as hirelings that serue our selues and our owne bellies, and care not for the sheepe whether they sinke or swimme, whether they prosper or pine, whether they liue or die.
Ʋse 5 Lastly, when God setteth vp the Ministery of his word among vs, as a light that shineth in darke places, and as a beacon vpon an hill, it is the duty of the people to hearken reuerently and attend diligently vnto it, as vnto the voyce of Iesus Christ, and not as to the word of a mortall man. We must not consider the Ministers that speake vnto vs in the Name of the Lord as bare or mortall men, albeit they be so indeed, and subiect to the same infirmities that we our selues are: but we must obserue of them that they sustain another person then their own; they are Gods messengers vnto vs, [...] Cor. 5.20. the Lord hath sent them as his embassadours, they come from the high court of heauen, to tell vs the will of him that hath called them.
The want of this due consideration, that the Ministers sustaine two persons, one priuate, to wit, their owne: the other publike, to wit, of God: is the maine cause why the Ministery is so slenderly regarded, and so few are edified by it. When a Prince employeth a meane person in his seruice, and sendeth him to make knowne his will vnto vs, if we onely respect his person as he is of himselfe, and consider not the person whose mouth he is, and in whose name hee speaketh, wee will neuer regard the message he bringeth as wee ought. So it is in the matter of the Ministery
The king of heauen and earth determineth to call a Church, and gather a people vnto himselfe; he sendeth out the Ministers as his messengers to make knowne his will vnto vs, and so putteth heauenly treasures of great price and value in earthen vessels: if we respect the men no otherwise then according to their names and persons, and not according as God hath vouchsafed to employ them, we can neuer receiue the word with meekenesse and reuerence, that is able to saue our soules. Know it therefore, and learne it diligently, that a Minister is not only a man as all other are that beare the image of God, but more then a common man, euen a Minister of the Gospel, and a messenger of Iesus Christ: so that whosoeuer receiueth them and heareth their words, entertaineth Christ himselfe; and whosoeuer dispiseth them and their sayings, reiecteth Christ himselfe, and shall bee arraigned as guilty of the contempt of his person. The Apostle writing to the Hebrewes, sheweth, that God hath spoken by his owne Sonne, whom hee hath appointed heire of all things, Chapter 1.2.Heb. 1.2. and 2.1. and thereupon concludeth, that we ought to giue the more earnest heede to the the things which we haue heard, lest at any time we should let them slippe.
Thus duty hath many branches vnder it, which spread themselues farre and neere, but I will briefely touch some particulars.
First, we are to consider that in hearing the word, we haue to doe with God. If we exempt our selues from his presence, who hath promised that whensoeuer two or three are gathered together in his Name, he will bee in the middes of them, we shall neuer profit as we ought, nor consider the worke we goe about. It is noted of Cornelius, Actes 10.23. That when Peter was come to tell him and to teach him what he ought to doe, he said, Wee are all heere present before God, to heare all things that are commanded thee of God. Thus ought it to be with vs, when wee are entred into the house of prayer, we must remember that wee sit downe in the presence of God; not of men onely like vnto our selues, but of him that is the searcher of the heart. Let this bee our first rule: and except we doe this, wee doe nothing in our hearing as wee ought to doe.
Secondly, we must empty our selues of all clogges and emcombrances that may hinder the sauing hearing of the word.Heb. 12.1. Let vs cast off euery weight, and the sinne that doth so easily beset vs. Let vs disburden our selues of the cares of this life, and the deceitfulnesse of riches, Luke 8. and the lusts of other things, which if wee bring with vs ouerlaying our hearts, they will stop our eares, that the things cannot enter into vs. Therefore the wise man giueth this counsell, Ecclesiastes, Chapter 5. verse 1. Keepe thy foote when thou entrest into the house of God, and bee more ready to heare, then to giue the sacrifice of fooles: for they consider not that they doe euill.
Thirdly, set a price vpon the word aboue all things of this life that may bee most deare vnto thee. Desire it more then [Page 158] gold, yea, then much fine gold: labour to finde it sweeter to thy taste then hony & the hony combe, Psal. 19.10.Psal. 19.10. and 119.103.127. Loue it aboue all riches, and reioyce in it more then they that finde great spoiles. Account the merchandise of it better then the Merchandise of siluer, and the gaine thereof more precious then Rubies, so that nothing that we highly esteeme can be compared vnto it. Prou. 3.13, 14. Magnifie it as a treasure of that value, that rather then thou wilt leaue it, thou wilt be ready to forsake all that thou hast, Matth. 13. There is nothing that more slaketh and shaketh off our deuout attention, then to account the precious word of God vile and base in our eyes, according to the corrupt custome of many in our dayes, that preferre huskes fit to feed swine, before the fat of wheat that is sent to nourish the sonnes of God.
Fourthly, we must know that there is great hope of those that refuse not the meanes, but submit themselues vnto it: but none at all of those that vtterly refuse it. What God may worke extraordinarily, who sometimes feedeth by miracle from heauen, as he did the Israelites,Exod. 16.15. 1 King. 17.6. and Eliah in the wildernesse, we cannot affirme, and they that waite vpon such vanities, forsake their owne mercy. But of this point, we haue spoken already.
Lastly, it is our duty, to lay vp the Word in our hearts, that it may not be taken from vs: but that we may practise it, and profit by it. For all our hearing must aime at profiting. We must desire the sincere milke of the Word,1 Pet. 2.2, that we may grow thereby. Now, it can neuer take root, except we heare it with an honest and good heart. Luke 8.15. If we haue it only running in our mouthes, or swimming in our braines, it is as the grasse vpon the house toppe, Psal. 129.6.7. which withereth afore it groweth vp, wherewith the mower filleth not his hand, nor he that bindeth sheaues his bosome. Let vs therefore first of all, giue our hearts vnto God, pray him to reforme them, and to open them, that so we may attend to those things that are deliuered vnto vs. As for those that haue their mouthes open, but their hearts empty of the word, they are as sounding brasse, or a tinkling cymball; they may please themselues, and deceiue others for a time, but their hypocrisie shall be vncased, their deceitfull dealing manifested, and themselues prooued to be no better then vessels that make a noyse, but are without all substance in them.
[Verse 11, 12. And I, behold, I haue taken the Leuites, &c.] Hitherto we haue spoken of the commandement of God, directed vnto Moses, that he should present the Leuites before Aaron the Priest, that they may minister vnto him: now we are to proceede to the reason of the commandement, where we see the cause rendred why they should be giuen vnto him, because euen vnto this time the first borne had executed the Priests office, being consecrated vnto God, and preserued out of the common destruction, when the first borne in Egypt were destroyed. He putteth them in mind of Gods mercy toward them, who might iustly haue destroyed them as well as the Egyptians, if it had pleased him. When we see a common desolation or destruction, and our selues as a remnant taken out of the common calamity, it ought to make vs thankfull vnto God, and to acknowledge that wee holde our life of him in cheife.
Thus did Noah stand affected, when he offered sacrifice to God, after he was come out of the Arke, and was preserued with his family from the flood of waters. Thus doth Daniel Dan. 5.20. [...] teach Belshazzar the king to humble his heart, knowing the heauy iudgment that God brought vpon his father, and tooke his glory from him. We must profit by the examples of Gods workes, both of his mercy and iudgement vpon others, We learne from hence, Doctrine that the first borne were from the beginning the Lords,The first bo [...] were sanctified to the Lord. and consecrated to serue him, and to instruct others. This dignity and preheminence of the first borne beganne among the sonnes of Adam, and continued in his posteritie, as well before, as after the generall destruction of the old world: the eldest euer succeeding in the kingly and Priestly office, vnlesse for some open impiety, or other secret cause best knowne vnto God, and vnknowne vnto the Church, hee were reiected; so that there was euermore some excellency, vntill that Israel came out of Egypt, and the Church became nationall.
Hence it is, that God saith to Caine, the elder sonne of Adam, If thou doe well, shalt thou not be accepted? and if thou doest not well, sinne lieth at the doore: and vnto thee shall be his desire, and thou shalt rule ouer him, Gen. 4.7. To this purpose Iacob speaketh to Reuben, Gen. 49.3. Thou art my first borne, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power. Thus he was by priuiledge of birthright, and thus was euery sonne by creation that first opened the matrice. Luke 2.23. Whereby we see, that in the family of the faithfull, from the first man that God created, vntill Aaron was sanctified to be a Priest vnto God in stead of the first borne, the eldest of the family ordinarily had both the kingly and Priestly direction of the rest of his brethren. As we saw this before in the house of Adam, so it appeareth also afterward. For when Caine the eldest sonne of Adam, to whom the dignity of the first borne did pertaine, was for his iniquitie reiected from yt honour, and excommunicated from the Church, which was a spirituall kinde of banishment; God raised vp Seth, who being taught by his father, touching the fall of man, touching the punishments of sinne, and the promised Sauiour, assisted him while he liued in guiding his family, and succeeded him after his death in the gouernment of the Church of God, which was as a little flocke in comparison of the race of Caines posterity, that [Page 159] married many wiues, and encreased in great multitudes. In like sort Enoch succeded Seth, and dying, [...]ield of the [...]rch. lib. 5. [...]. [...]et. 2.5, [...] 4. [...] left that honour to Kenan: Kenan to Mahalaleel, &c. These were preachers of righteousnesse and repentance, & some of them indued with the spirit of Prophesie, to conuince that wicked generation.
These Preachers of God being contemned and despised in the world, (such entertainement haue his seruants euer found) the flood came and swept them away. Noah gouerned as a father the Church of God before and after the Flood, and left the same dignitie and office to Shem his second sonne (Iaphet his eldest sonne being put behinde for secret causes knowne vnto God) euen as his father had committed it vnto him. [...]en. 10.21. Thus we might proceed and goe forward to shew in succeeding ages of the Church, how God continued this fauour to the first borne, and thereby set as it were a crowne of honour vpon their head. Hence it is, that at the giuing of the Law they are called Priests, Exod. 19.24. Thou shalt come vp, thou and Aaron with thee: but let not the Priests and the people breake through, to come vp vnto the Lord, lest he breake forth vpon them. At this time Aaron and his sonnes were not consecrated to the office of the Priesthood, neither was the tribe of Leui chosen to come neere to the Lord: and therefore these Priests could be no other but the first borne that were sanctified vnto the Lord, which is the point that now we deale withall.
Reason 1 This will farther appeare vnto vs, if we consider what their dignitie was, and wherein it consisted, who excelled from the beginning in three things.
First, he was Lord ouer his brethren, according to that of Isaac when hee blessed Iacob the yonger in stead of the elder, and thereby preferred him to the dignitie of the first borne, Gen. 27.29. Be Lord ouer thy brethren, and let thy mothers children bow downe vnto thee. The like wee see in the booke of the Chronicles, Chap. 21.3. touching the sonnes of Iehoshaphat, Their father gaue them great gifts of siluer, and of gold, and of precious things, with fenced cities in Iudah: but the kingdome gaue hee to Iehoram, because he was the first borne.
Secondly, he had a double portion, Deut. 21.17. that is, two parts of all that the father had, whereas the rest were contented with a single portion. And this was so firmely established and decreed, that no man vpon priuate affection, ought to be disinherited: and the reason is rendred, for he is the beginning of his strength, and therefore the right of the first borne is his.
Thirdly, he was holy vnto God, and was the Priest of the family vnder his father, whom for the most part he vsed as an assistant vnto him, in the managing of all the affaires thereof. All this appeareth plainely in the dissolutenesse that fell out among the sonnes of Iacob, which was sufficient to haue wrought the dissolution and desolation of that family: when Reuben sinned against his father, and defiled his bed by horrible incest, he was disinherited, and his excellency was diuided among his brethren, Iudah gate the scepter, Leui had the Priesthood, and Ioseph obtained the double portion, 2 Chronicles, Chapter 5. verses 1, 2.
Againe, as nothing is more naturall, then Reason 2 that the father instruct and direct his children, and set them forward in the wayes of godlinesse and well doing: so nothing is more seemely among brethren, then that the elder should help the yonger, the stronger assist the weaker, and the richer helpe the poorer. Now, none could be fitter to assist the father in the Kingly and Priestly office while he liued, and to second him in them both when hee dyed, then the first borne, who is said to be the beginning of his strength, the excellency of dignity and of power, Genesis Chapter 49. verse 3. Seeing then, it is iust, and right, and profitable, it ought to be confessed and acknowledged of vs.
Lastly, heereunto in processe of time was Reason 3 added another reason, and a new necessitie of lifting vp their heads, when GOD destroyed all the first borne in the land of Egypt, so that there was no house wherein there was not one dead. Now,Exod. 12.29. inasmuch as the first borne of Israel escaped out of this common calamitie, as it were a brand taken out of the fire, God saith vnto Moses, Sanctifie vnto me all the first borne, whatsoeuer openeth the wombe, among the children of Israel, &c. it is mine, Exodus, Chapter 13. verse 1. From hence we may conclude that all the first borne were consecrated vnto GOD, and were to bee employed in his seruice.
This is indeed a type and figure, and hath Vse 1 not place among vs: howbeit, it is written for our admonition vpon whom the endes of the world are come, and offereth many good and profitable instructions for our edification. This teacheth who are chiefly bound to serue the Lord. The greater our giftes are, the fitter we are for God, and none is to disdaine to employ themselues, and all that is in them, to his seruice.
To this purpose commeth the saying of the wise man, Prouerbes, Chapter 3. verse 9. Honour the LORD with thy substance, and with the first fruites of all thine increase. Such as haue receiued the greatest measure of grace, are bound to yeeld vnto him the greatest honour, and to bring forth the greatest obedience, as the fielde that hath most cost bestowed vpon it, giueth the greatest encrease. Such as haue receiued fiue talents, should gaine with them other fiue.
If he haue made vs as the first borne, & preferred vs before many other, and doubled his Spirit vpon vs, as it were a double portion, let not vs content our selues in any wise, to giue him a simple and single gift or [Page 160] recompence of all his labours bestowed vpon vs.
The first reproofe.This reprooueth those that scorne the Ministery as base, and reiect the calling it selfe as needelesse, and superfluous in their eyes; that account it too contemptible to employ the best and chiefest of their children in it. In former times the first borne were teachers of the families, and Ministers of the Church, vntill God set apart the tribe of Leui, to serue at the altar & in the temple. The best things that we haue are not too good for God, euen to giue them vnto him all the dayes of their life. For whom are the best fittest, but for him that is best? He challenged the eldest to serue him, the rest he permitted to the father, to be employed as he saw good.
First, God will be serued, as it is great reason he should be, and afterward he giueth vs leaue to serue our selues. Iesse serued the king with his eldest sonne in the warres,1 Sam. 17.13. and kept his yongest at home, and bestowed him about his owne businesse. If any thinke his first borne to be too good to minister before the Lord, he honoureth them aboue the Lord. Doth any thinke himselfe too good or too great a man to be sent as an embassadour from the Prince to forraine estates? or rather doe not men sue for such high places, and think themselues happy when they attaine vnto them? How commeth it then to passe, that men of countenance are ashamed to see their children to be the embassadours of the king of kings, and to be employed in the greatest seruice, to make peace betweene God and man, and to saue soules from death and destruction? If a man be blessed with many children, if any bee more toward in wisdome, in learning▪ in iudgment, in stayednesse, and in giftes, he were fittest for the Lord. But the Ministery of the word in our dayes, through the abundance of sinne and of iniquity getting the vpper hand, is grown into disgrace and contempt, because men cannot abide to be reproued: whereas to them that are sanctified and shalbe saued, it is the power of God, 1 Cor. 1.24. and the wisedome of God. Such are ready to say with the Apostle, Rom. 10.15 How beautifull are the feete of them that preach the Gospel of peace, and bring glad tidings of good things? Dan. 1.3, 4. Nebuchadnezzar chose men to waite on him among the Iewes, such as were of the kings stocke, comely, witty, and euery way well qualified both for lineaments of body, and ornaments of mind; he required that the chiefest should attend vpon him, he would not haue the refuse to stand in the kings court. Shall they then that are to stand vp in the Name of the LORD, be of the basest and of the off-scouring of the people? If a man haue many sons (such is the contempt of the Ministery) the eldest he must be the heire: if any be more beautifull or personable then the rest, he must be a Courtier: if any be disfigured or vncomely, he is set apart (if he list) to the Ministery.
This is not to honour God with our first fruites, this is to serue him with the blind and the lame, and to giue vnto him such as are not fit for any thing else. But of this wee shall haue better occasion to speake farther afterward.
Secondly,The second reproofe. this sanctifying vnto God the best thing that we haue, serueth to reprooue such as neuer offer vnto God the first and florishing part of their age, neither sanctifie vnto him their yong yeeres: but as if they were too good for him, they will serue sinne and Satan first, and afterward when they can follow them no longer, then they will thinke of sadder matters. Hence it is that yong men for the most part doe thinke themselues exempted and priuiledged by their age, to commit sinne with greedinesse, and without controlment, and that they are free to doe what they list, to fetch their vagaries, and to runne into all excesse at their owne pleasure. But the holy Ghost is so farre from giuing liberty vnto them, that he prouoketh them in good time to dispose of their life, and euen then especially when their affections beginne to boile in them, and endeauoureth to pull them in as it were with the cords of discipline, and the Law of God.
Salomon is so farre from allowing this reason, to warrant the loosenesse of young men, that is, to say, We are yet as youths, and therefore we may be let alone a while, we will bee wiser hereafter; that rather with a sharpe, but yet iust taunting & laughing it to scorne, he speaketh to this age, Reioyce, O yong man, Eccle. 11.9. in thy youth, and let thy heart cheere thee in the dayes of thy youth, and walke in the wayes of thy heart, and in the light of thine eyes; but know thou, that for all these things, God will bring thee into iudgement. As if he had saide, If thou wilt needes goe forward, and wilt not be reclaimed, be it so, take thy pleasure, passe on thy dayes in thy delights, follow the lusts of the flesh, the lusts of the eies, and the pride of life, glut thy selfe with chambring and wantonnesse, and take thy fill of daliance: yet know that at the last thou shalt be called vnto iudgment, & giue account for those things which thou hast cōmitted. The children that mocked the Prophet, and reproched him for his infirmitie, were torne in pieces with Beares that came out of the wood, 2 King. 2.24.
Therefore doth Salomon exhort them in another place,Eccle. 12.1. to remember their Creator in the dayes of their youth, while the euill dayes come not, nor the yeeres draw nigh, when thou shalt say, I haue no pleasure in them. God hath honoured them as his first borne, and giuen many gifts vnto them, as learning, wit, knowledge, beauty, strength, health, quickenesse, and readinesse, to doe all things, which are not so common to euery age; let them not abuse them, but honour him with them, that gaue them. If you spend your first dayes loosely, and licentiously, and offer your olde age to the LORD, [Page 161] when you can follow the pleasures of sinne no longer, that endure for a season, he will not accept such a seruice and sacrifice at your hands. If you would haue God to bee your God in your old age, serue him in your youth, lest as you regarded not to know him in your youth, so he giue you ouer, and know you not in your elder yeeres. For if an earthly man haue the wisedome and discretion, not to admit, and receiue into his seruice, a doting and decrepid man, such a one as can stand him in no stead, but will readily answere him, Go thy wayes, thou art no seruant for me, let him that had the vse of thy yonger daies, take that fruit of thy old age, that thou canst yeeld vnto him: Shall not the Lord, the most wise God reiect and cast vs off in age, if we passe the flower of our youth, in seruing sin, Satan, and the world? What assurance can we haue, to be accepted when and at what time we list? may he not iustly say vnto vs, Thou hast all thy life time serued mine enemies, of whom I said vnto thee, Serue them not; and now at last, when thou canst serue them no longer, commest thou vnto me? How often haue I called thee and offered ro be a master vnto thee, but thou refusedst to become my seruant? now it is iust with me to stopppe mine eares at thy cry, Go thy wayes: Let him that had thy youth, take thine age also: let him that had the beginning take also the ending. If we spend our strength in vanity, and our dayes in folly, thus will the Lord answere vs: God is the creator of the yong man, it is he that hath made him, and not he himself: he is subiect to death in his youth, as well as the olde man in his age: the glasse that is newly made, is as brittle as the old: the Lambe goeth to the shambles, as soone as the sheepe. And the yong man shall be brought to iudgement for his trickes of youth: for God shall bring euery worke to iudgement, with euery secret thing, whether it be good, or whether it be euill, Eccle. 12.14.
Wherefore to conclude, let yong and olde honour the Lord with the first fruites of their increase, & giue the best things that they possesse: yea, the more we haue, the more he requireth of vs. Such as are rich, and haue this worlds good, must not be as barren trees, and vnfruitfull in good workes. Whatsoeuer we enioy, we haue receiued it of his goodnesse, it is as a streame issuing from his fountaine, and therefore we must returne the glory to him and communicate the benefit therof vnto our brethren.
Vse 2 Secondly, another spirituall application of this type and figure of the first borne is, that it calleth to our remembrance what we are both by nature and by grace.What we are by nature. By nature, that we are all the children of wrath and destruction, without the mercy of God freeing & deliuering vs from the sentence of death gone out against vs; Euen as the children of Israel had beene all the children of death, as well as the first borne of Egypt, had not God in great mercy and compassion spared them. For albeit he deliuered Goshen where the Israelites were, from the plagues that wasted and wearied the Egyptians: was this, thinke we, because Israel deserued to be spared? or because God could not in iustice comence any action against them? No, they had learned too much the manners of Egypt▪ they beleeued not the word of the Lord for their deliuerance, but murmured against the Ministers of God, sent vnto them, albeit they had seene his wonders and signes that were wrought among them. Their first borne therefore had beene in no better case then the first borne of Egypt, had not God beene mercifull vnto them and shewed pitty vpon them. So then we are all put in mind of our naturall corruption by sin deriued from Adam, in regard of which corruption which is spread as a foule and filthy leprosie ouer all the powers of the soule and parts of the body, we are guilty both of temporall, and eternall death, vnlesse we haue redemption by Christ the promised Sauiour of the world. We are by nature wretched and miserable sinners, borne as it were out of due time, and deserue the wages of sin, that is, death,1 Ioh. 1 8. Tit. 3.3. Rom 6.20. We our selues were in times past, vnwise, disobedient, deceiued, seruing diuers lusts and pleasures, liuing in malice and enuie, hatefull, and hating one another. There are many branches of this corruption and sundry points necessary to be knowne of vs concerning the same. First, we must acknowledge no difference between our selues and others. Are we better, or more excellent then they? No, in no wise. We all lie vnder sinne, and haue the seedes therof within vs. Rom. 3.9. and are ready to fall into all the most horrible sinnes can be named, if we be not stayed by the hand of God. Secondly, we must looke into the Law of God, as in a glasse, that we may see our defects and deformities. We are blinde, and cannot see: the Law is a true glasse, and will shew vs our face truly: it telleth what is amisse, and flattereth no man, for by the Law commeth the knowledge of sinne, Rom. 3.20. There cannot be the least spot, but it will be made to appeare: so that he which is ignorant of ye Law, knoweth not himselfe. Thirdly, we must confesse the loue of God to be great toward vs, in freeing of vs from the bondage of sinne, and setting vs at liberty to be the seruants of righteousnesse.
Thus doth the Apostle, Rom. 7.24, 25. O wretched man that I am, who shall deliuer me from the body of this death? I thanke God through Iesus Christ our Lord, &c. Fourthly' we must learne the vilenesse and greatnesse of our fall, which Paul calleth the disobedience of one man, containing all sinnes of what kinde and nature soeuer,Adams sinne how great. which may be considered in those few particulars.
First, he regarded not the promise of God, wherby he was willed to hope for euerlasting life, so long as he cōtinued to eat ye tree of life.
Secondly, he despiseth the commandement of God, restraining him from the forbidden fruite, and maketh no account of it.
Thirdly, hee breaketh out into horrible pride, and ambition, whereby he would be equall vnto God, and seeke an estate higher then that wherin he had set him. He was not content with his present condition, albeit it were most excellent.
Fourthly, he sheweth an vnfaithfull heart to depart away from the liuing God his creator, so that he did not beleeue or not regard the threatning of God, which was, that when he sinned, he should die: he becommeth the most vnkinde and vnthankefull wretch that could be, not considering what infinite benefites he had receiued for himselfe and his posterity, and that he was to loose them, and leaue them in such sort, that they departed both from himselfe, and from his posterity.
Lastly, he brake out into foule and fearefull Apostacy, from God to the diuell, from his maker to the tempter, giuing more credite to him that charged God with lying, with enuy, and with malice, then to the Almighty, of whose goodnesse he had so great experience. Thus he preferred the father of lyes, before the God of all truth. So that in the first sinne of man,August. Enchir. ad Laurent. ca. 46. we may discerne many sinnes, if it bee deuided into his particular parts, and considered seuerally as it ought to be of vs.
The fift branch is, that we must all of vs take notice of the fruits and effects of the former disobedience, whereby the image of GOD, after which we were created at the first, is blotted out, onely some few remnants remaining of it; so that in stead of wisedome, power, trueth, goodnesse, holinesse, and righteousnesse, wherewith our first parents were clothed, as with garments more precious then the carpets of Egypt, and all the ornaments of gold and siluer, wherein the Nobles of the earth are attyred, he punished them with the contrary euills, and pulling these from them and stripping them starke naked, they appeared most deformed, through blindnes, weakenesse, falsehood, foolishnesse, prophanenesse, and vnrighteousnes, which swarmed in them, and all their children. A cursed roote, cursed fruite: a wretched cause, a wofull effect. Hence it is, that we are prone to fall into all euil, and not able to thinke one good thought, 1 Cor. 2.14. 2 Cor. 3.5. we are borne dead in sinnes and trespasses, Ephe. 2.1. Ier. 17.19. Iob 15.15. And yet this is not all our misery; but it brought in as by a violent wind, or a raging flood, an heape of sicknesses, diseases, aches, and a traine of ten thousand calamities that attend vpon our whole life, vntill they bring vs into the chambers of death.
Lastly, when we haue taken good notice of the former miseries and bondage, vnder which we lie, and thought well vpon them with due meditation, they will driue vs out of the loue of our selues, and make vs labour to be regenerated and borne againe by the spirit of God: Ioh. 3.5. Ezek. 36. [...] we must seeke to repaire the decayed image of God, & to be renewed in our mindes, that we may be no longer the seruants of sin, but of righteousnesse. Our olde man must be crucified, that the body of sinne may be destroyed. Rom. 6.5. Let it not therefore reigne in our mortall body, that we should obey it in the lustes therof: neither let vs yeeld our members as instruments of vnrighteousnes, but yeeld our selues vnto God, as those that are aliue from the dead, and our members as instruments of righteousnesse vnto God.
Againe,What we are by grace. as the figure of the first borne expresseth the natural condition of all mankind, deseruing to be destroyed, so it setteth foorth the prerogatiue of the faithfull, and sheweth what we are by grace. For as Christ being the first borne among many brethren, Rom. 8.29. is the Priest of his Church, because he offered vp himself to his Father, as a perfect sacrifice to satisfie his wrath for our sinnes, and maketh intercession for vs: and the king of his Church, because he hath authority in heauen & in earth: so he maketh vs kings and Priests vnto God his Father, Reuel. 1.6. and 5.10. Priests, that we should make knowne his wil, call vpon his Name in spirit and truth, and offer vp our selues to him a spirituall sacrifice: and kings that we should conquer sinne, Satan, and the world, through faith in Christ; for this is our victory, euen our faith, 1 Ioh. 5.4. that ouercommeth all these enemies. We haue also the adoption of sonnes, and we are a chosen generation, a royall Priesthood, an holy nation, a peculiar people, that we should shew forth the praises of him, who hath called vs out of darknesse, into his maruellous light, 1 Pet. 2.9.
Thirdly, this layeth before vs the dignity Vse 3 of Christ Iesus our Sauiour, touching whom we learne, that he is in deed and in trueth, the first borne of God, by whom we are deliuered from the wrath of God, and redeemed from hell and destruction, forasmuch as he was consecrate vnto God, and made a sacrifice of attonement for vs, who by sinne were become his enemies, as we noted before. Now hee is the first borne in these foure respects: first,How Christ is the first borne according to his diuine nature, being begotten of the Father before all creatures, after an vnspeakeable manner, being of the same substance with him, and is therfore called the first borne of euery creature, Coloss. 1. verse 15. Rom. 8. verse 29. He is the eternall sonne of God, being borne of him before any creature was created. Whereby wee learne against the blasphemous opinion of the Arrians, that he is true GOD, not a made or a created God, but being God from all eternity.
Secondly, according to his humane nature, euen as he tooke vpon him our flesh, and was borne of the virgine Mary, so hee was also her first borne, Matthew 1. verse 25. Luke 2. verse 15. Not that the blessed Virgine had other after him, but because [Page 163] she had none before him. For he is in Scripture called the first borne, that first openeth the matrice, whether other be borne after or not.
Thirdly, he is called by this title, because he was the first yt arose out of the graue, & made a way for vs vnto euerlasting life, because it was vnpossible that hee should be holden of the sorrowes of death. And therefore hee is said by the Apostle to be before all things, the beginning, and the first borne from the dead, Col. 1, 18. This is a notable comfort vnto vs, that forasmuch as our elder Brother Christ Iesus arose from the dead to the euerlasting possession of eternall glory in heauen: it followeth, that we also shall rise againe, and not for euer lye in the graue; and then be partakers with him, of that blessed inheritance prepared for vs from the beginning of the world. Hee is gone before to prepare vs a place, and when he commeth againe, we shall enter into that blessed estate and condition, euery one according to the measure of the grace and guift of Christ.Psal 45, 7. For as Christ was annointed with the oyle of gladnesse aboue his fellowes, so he was rewarded with the possession of glory aboue his brethren, and highly exalted farre aboue all principalities and powers, who ascended aboue all heauens, that hee might fill all things, Eph. 4, 10. Neither let any obiect, that some did rise againe before him, for they arose againe to this present life, and dyed againe: but he arose againe to die no more, death had no more dominion ouer him: but to take possession of the kingdome of heauen; and therefore it followeth in the next words, that in all things he might haue the preheminence.
Lastly, as the first borne was set apart, and then sacrificed vnto GOD, I meane the first borne among the beasts that were killed: so Christ was separated from sinners, Heb. 7, 26. as the vnspotted Lambe of God, holy, and acceptable; and then made a perfect oblation of himselfe, not for himselfe, but for the sinnes of his people, Heb. 7, 27. He must be holy both in his conception and life, that he might be a mercifull and faithfull high-Priest, and make reconciliation for vs. For he that must be a Mediatour betweene God and vs, and restore vs into his fauour, must of necessity be himselfe in the fauour of God, and neuer haue offended him. Neither could he haue accesse to the Throne of God, who is most holy, to make intercession for vs, vnlesse he had beene holy, harmelesse, vndefiled, and made higher then the heauens.
Hence also we haue vnspeakeable comfort, we are assured that the wrath of God is pacified, the curse of the Law is cancelled, and all our sinnes are purged and done away: Who is it now that shall be able to lay any thing to our charge, Rom. 8, 33. or to the charge of any of the elect? It is God that iustifieth; who is he that condemneth? It is Christ that died, yea rather that is risen againe, who is euen at the right hand of God, and maketh intercession for vs. There is nothing then that shall be able to separate vs from this loue of Christ, neither tribulation, nor distresse, neither persecution, nor famine, nor nakednesse, nor perill, nor sword, neyther life, nor death; forasmuch as in all these we are more then Conquerors, through him that loued vs.
Lastly, seeing God separated the first borne Vse 4 or eldest of the family from the rest of his brethren, as also he did the Leuites from the other Tribes to serue him, it teacheth, that all the faithfull ought to be separated from the company of wicked men, and to abhor them as a sinke of all filthinesse and annoyance, that we may more freely and faithfully serue the Lord: as the Prophet saith, Psal. 119.Psal. 119, 115. Away from me ye wicked, and I will keepe the Commandements of my God. Thus we see the Church of God to be described to be an holy people elected out of the rest of the world, Numb. 23.9. They shall dwell alone, and shall not be reckoned among the Nations. God reuealeth his will to them, he gouerneth them, he protecteth them, he careth and prouideth for them, no lesse then parents for their first borne. Hence it is, that he willeth Moses to goe to Pharaoh, and to say vnto him, Israel is my sonne, euen my first borne: let him goe that he may serue me: and if thou refuse to let him goe, Behold, I will slay thy sonne, euen thy first borne, Exod. 4.Exod. 4, 22, 23 The like we reade in the Prophesie of Ieremy, chap. 31, 9. I am a father to Israel, and Ephraim is my first borne. He hath a greater care of them then of all other nations and people. The elect are the first borne of God,Annot. Iob. Feri. in Exod. 4. because they are most dear vnto him, and chosen before the foundation of the world. For euen as men among all their sonnes, doe most of all delight in their first begotten, as in the beginning of their strength, reioycing most of all in the good that befalleth them, and greeuing most in the euill that commeth vnto them, Psal. 89, 27. Zach. 12, 11. So doth God expresse his speciall loue toward vs, not onely by calling vs his sonnes, but by calling vs his first borne sons. Among the sonnes of men it was alwayes an honour and priuiledge to be the first borne, it is but one among many can attaine vnto it; it is not common to euery one. But the sonnes of God are all of them as his first borne, they are deare vnto him, as they that are dearest. Behold what manner of loue the Father hath bestowed vpon vs, that we should bee called the first borne sonnes of God! therefore the world knoweth vs not, because it knew him not. So sometimes the faithfull are called the first fruites of his creatures, Iam. 1, 18. because as the first fruites in the time of the Law were a smal portion gathered out of the rest, and offered to God: in like manner are the people of God as an holy kinde of offering, taken out of the residue of men, few in number but precious in account with God, Iam. 1, 18. Thus then wee must know that we are consecrated vnto God to belong vnto him, and to serue him: as for [Page 162] [...] [Page 163] [...] [Page 164] the company of the wicked,The company of the wicked, is as the forbidden fruit. they are forbidden to vs as the touching or tasting of the forbidden fruite was to our first parents, as bringing great danger and destruction vnto our soules. The wise man saith, Be not among wine-bibbers, Pro. 23, 20, 21 among riotous eaters of flesh: for the drunkard and the glutton shall come to pouerty, and drowsinesse shall cloathe a man with ragges. Hereunto commeth the direction of the Apostle, 1 Cor. 5, 11. I haue written vnto you, not to keepe company: if any that is called a brother, be a fornicator, or couetous, or an idolatour, or a railer, or a drunkard, or an extortioner, with such a one, no, not to eate. And in the next Epistle he exhorteth to come out from among them, and to touch no vncleane thing, and then GOD will receiue them, be a Father vnto them, and they shall be his sonnes and daughters, 2 Cor. 6, 17. Likewise he chargeth the Thessalonians, and commandeth them in the Name of the Lord Iesus Christ, that they withdraw themselues from euery brother that walketh disorderly, and not after the tradition which they receiued of them, 2 Thess. 3, 6. All flesh resort to their like: and euery man will keepe company with such as he is himselfe. For how can the lambe agree with the wolfe? Or how can two walke together, except they be agreed? The heathen Philosopher,Senec. epist. 7. sequestring himselfe to a strict kinde of life, confesseth, that he could neuer bring home againe those manners that he carried abroad with him: but what he had well ordered in his life, was easily disturbed and disordered; and those vices that he had put to flight, quickly returned vpon him. Euen as it befalleth a sicke person, that hath kept long within doores, beeing recouered of some weaknesse or sicknesse, cannot without danger walk abroad in the open aire, but straightway he is cast downe againe: so it happeneth vnto vs, whose hearts haue begun to shake off the sicknesses of sinnes and vices, the conuersation of the wicked multitude is a great enemy like the infectious ayre vnto vs: euery mate being ready to commend vnto vs, and to thrust vpon vs, both by word and practise, some noysome vice or other, some to bring vs to drunkennesse: some to vncleannesse: some to riotousnesse: some to gamings: and so to infect vs therewith at vnawares. Whereby it commeth to passe, that we sildome goe vnto them, or keepe company with them, or continue long with them, but we learne some euil, or vnlearne some good, and so returne from them more prophane and polluted then before. This duty hath vnder it many branches.
First, it standeth vs vpon, to make choise of our company that we frequent, as a man that chuseth out his ground before he build: and not to be more carefull what we eate or drink, then among whom we eate or drinke. Vnwholesome meates may pester or poison the body,Senec. episi. 19. but vngodly company many times destroyeth the soule. We see how carefull men are about their meates and drinkes, what they eate, and what they drinke, euery little thing doth trouble and disquiet them: but in matters of farre greater danger, as blind men we swallow many a flie, and conuerse with such as we may iustly feare they may bring vs to perdition, as men that straine at a gnat, and swallow a camell.
Secondly, we ought to pray to God daily, that we may not be ledde into tentations. It is the direction that Christ our sauiour giueth, that so we may be deliuered from euill, Math. 6, 13. Daily prayer for wisedome is a preseruatiue against the wicked. Such as walke in the morning in noysome aires, carry somewhat in their mouthes to keepe them from infection. If we pray faithfully, we are fensed and fortified against the assaults of euill persons. This was the practise of Dauid, wherein he hath giuen vs an example, Psal. 141.3, 4. Set a watch, O Lord, before my mouth, keepe the doore of my lippes: incline not mine heart to any euill thing, to practise wicked workes with men that worke iniquity. If then we are to pray to be preserued from such tempters and tentations as would draw vs into euill, and withdraw vs from good: surely we are not wittingly and willingly to runne into them; for then wee mocke and dally with God, & become tempters vnto our selues. And how shall we dare to kneele downe in the presence of the eternal God, and to desire of him not to leade vs into tentation, and so soone as we are gone frō prayer, and the house of prayer, by and by to haunt euill houses, and seeke out allurements, and waite for occasions, & wish for our companions, vntill we returne home worse then we were before?
Thirdly, it is our duty, and a speciall point of wisedome, not to presume vpon our abilities, nor to glory in our owne strength. There cannot be a more deceitfull baite then this is, when men foolishly perswade themselues, that albeit they runne into euill company, and hold familiarity with drunkards, and continually haunt alehouses and places of disorder; though they be haile-fellow well mette with them, and ioyne hand in hand with them, yet they can keepe themselues from infection; so that they will neuer be ouertaken with their sinne. And as well may a man rush headlong among such as haue plague sores aboue them, and liue with them, and yet neuer be infected: whereas few dare aduenture their bodies in such cases. But put the case it were lawfull; yet all things that are lawfull are not expedient: all things that are lawfull, edifie not. 1 Cor. 6, 12, 1 10, 23. We must take heed we do not giue offence to others, neither destroy him for whom Christ dyed. So then, the best way for vs to auoide euill, is to take knowledge of our owne weaknesse, and to striue against our owne infirmities, and to flye as farre as we can from danger.
Fourthly, let vs not flatter our selues with an idle conceit and foolish opinion, that wee [Page 165] by keeping them company shall bee able to draw them and perswade them to goodnesse. For we see this by the ordinary course of humane affaires, that when the good and euill meete together, and are ioyned in friendship, the godly are rather corrupted by the vngodly, then the vngodly corrected by the godly. This may appeare vnto vs in Salomon, a man greatly beloued of God, and greatly blessed with wisedome: [...]he. 13, 25 neuerthelesse, euen him did outlandish women cause to sinne. This was signified also in the Law, holy flesh carried in the skirt of a garment did not make it holy: but the polluted person, [...]g 2, 13, 14. touching any thing, did pollute it, and make it vncleane with his filthinesse. It is an harder thing to cleanse and purifie, then to defile and make vncleane: and therefore they will sooner tempt vs, then we shall teach them. [...]iect. What then? Is vice of more force then vertue? and shall euill preuaile more then good? I answer, [...]swer. we consider not good and euill as they are in themselues, but as they are in vs: not as they are being separated from vs, but ioyned to vs. The euill men are wholly euill, whereas we are but in part good: and therefore they are strong, we are weake: they are wholly flesh, we are not altogether spirit, but onely in part regenerate: so that they hale vs and hold vs with all their power, with all their might, and with all their strength, that we must vse violence to get from them, or else we are vndone. They are as men that set all their strength to the worke, and labour night and day with both their hands; we haue our strength diuided, and worke as it were with one hand, and set too but one shoulder. They runne in the wayes of euill, wee doe as it were halt with one foote, like Iacob when he wrestled with GOD, [...]n. 32, 25. whereby he had the hollow of his thigh put out of ioynt. They fare as men that descend downe a Mountaine with great violence, and haue no stay of themselues vntill they come to the bottome: wee creepe vp toward the top with all foure, like Ionathan, [...]am. 14, 6. that went ouer to the garrison of the vncircumcised; we are faine to climbe vp rockes and clifts, and craggy places, vpon our hands and vpon our feete, with much labour and great sweating, and oftentimes faint by the way. That which they do, they do with ease & pleasure: but we finde many enemies to buckle withall, and are constrained not only to fight with beasts at Ephesus, but to wrastle hand to hand, [...]. 6, 12. against principalities, against powers, against the rulers of the darknesse of this world, and against spirituall wickednesse in high places: so that it is more then neede to take to vs the whole armour of God, that we may be able both to stand, and to withstand in the euill day.
Fiftly, thou must esteeme of euill company, as of him that hath a running sore of an infectious disease, and hate all vice in thy dearest companions, more then the plague. They that haue sound eyes are fearefull of themselues, & carefull to refraine from looking vpon their eyes that are sore and bleared,Ouid. lest they should be hurt. Can a man haue his conuersation among theeues, and not at one time or other be robbed of his treasure? Such as haue nothing are sure to lose nothing: but they that haue treasure about them, by conuersing with deceitfull couzeners and cheating companions, are in danger to be depriued of it. So if we liue among these spirituall theeues, that are more common and subtle, and therefore more dangerous then the other, we cannot but he spoiled and stripped naked of the precious pearles of Gods graces which enrich our soules, and are more of value then all the gold and siluer that is digged out of the earth.
The sixt and last branch is, to teach vs to be in loue with good company, whereby we may be bettered and edified. Euill persons that infect, as a filthy dunghill that casteth vp an vnsauory sent, are compared to pitch that defileth, to leauen that sowreth, to the canker that consumeth, and to the scabbed sheepe that infecteth an whole flocke. But good and godly company is as the sweet ointments or perfumes of the Apothecaries, a man cannot come among them, but all his garments smell of myrrhe, aloes, and cassia. They are annointed with the oyle of gladnesse in their measure, and delight greatly the nostrils of such as liue with them. If we conuerse among them we shall somewhat sauour of them. So then by the workes that we practise, it may bee knowne what company we frequent. The wise man saith, Prou. 13, 20. He that walketh with wise men, shall be wise: but a companion of fooles shall be destroyed. Great is the force of company, whether it be to good or to euill. With the good, we shall learne goodnesse, & reape the fruite of it to our soules. Among the vngodly, we shall learne nothing but wickednesse, and in the end receiue nothing but a crop of care, and shame, and dishonour, and rebuke, and that which is more then all the rest, death and destruction for euer.
14. And the Lord spake vnto Moses, in the wildernesse of Sinai, saying,
15. Number the children of Leui, after the house of their fathers, by their families: euery male from a moneth old and vpward, shalt thou number them.
16. And Moses numbred them according to the word of the Lord, as he was commanded.
We haue spoken hitherto of both the parts of the preface, that go before the enumeration of the Leuites, consisting partly in the description of Aarons sonnes, and partly in the presentation of that Tribe before Aaron and his sonnes to serue in the Tabernacle. Now we come to speake of the numbring of them, which is done apart in a peculiar manner from [Page 166] the rest of the people. For God would not haue the Leuites numbred with the rest of the Tribes, to the ende he might free them from the warres, and except them as a chosen portion to himselfe from ciuill affaires; and that they might more diligently, more seriously, & more carefully, without all disturbance and distraction apply and imploy themselues in that holy function whereunto they were appointed. So then, after that the people are numbred and ordered exactly and exquisitely, Moses proceedeth to the numbring of the Leuiticall Tribe, which onely remaineth vnnumbred.
This is done two waies: first simply, being considered in themselues without reference and relation to others: secondly, comparatiuely, being compared with the first borne, in whose place and roome they succeeded. The simple enumeration is two-fold, first generall, in these words; and then particular in those that follow. The generall numbring hath two parts, the commandement, and the execution of it. The commandement is amplified by the author of it, The Lord spake vnto Moses; then by the place, in the wildernesse of Sinai, there it was giuen: for as yet they were not gone from the Mount where the Law was giuen. Thirdly, by the manner, number them by their families, after the house of their fathers. Lastly, the persons to be numbred, euery male from a moneth old, and vpward. The obedience of Moses is in the 16, verse, where he is commended by the manner of it, he did it according to the word of the Lord, in all points as hee was commanded. The particular numbring, being set downe in the verses that follow, we are to reserue to his proper place.
In this diuision two questions arise, vpon the different order obserued in the numbring of this Tribe,Questions answered. compared with the numbring of the former Tribes, which are to be decided. For heere Moses is commanded to number all the males from a moneth old and aboue, but he did before number the other Tribes from twenty yeares old and aboue,Numb. 1, 3. chap. 1, 3. Wherefore, first of all the question may be asked, why the Leuites are not numbred as the rest are, from twenty yeare old, but from a moneth old? Secondly, why they were not numbred as well so soone as they were borne and brought foorth into the world, as when they were a moneth old? Wherefore we are to enquire, why they were numbred so soone, and then why no sooner?
Touching the first, to wit, why they were Question 1 numbred from one moneth and vpward, and not at twenty yeares old and vpward, as the rest were, it was done for three causes.
First of all, the Leuites were numbred at a moneth old, because at that age they were fit to be presented before the Lord, and offered vnto him, Luke 2.
Secondly, another cause of taking their number according to these young yeares, was, to bring the number of this Tribe vnto an equall proportion with the other Tribes; for at this God aymed, as we shall see afterward: whereas if the number had beene taken onely from twenty yeare & vpward, it should neuer haue beene knowne what number there was of the first borne, and so the recompence and satisfaction would haue beene altogether vncertaine and vniust.
This sheweth, both that the Tribe of Leui was in comparison few in number, euen the least of all the rest, and that by this gracious dealing and mercifull fauour of God, the people ought to be inclined, more quietly, patiently, willingly, and cheerefully to pay the taxe and tribute that was laid vpon them for the ouerplus among themselues.
Thirdly, they are numbred at that age, because it was not necessary they should be fit for the warres, whom GOD had exempted from such seruice, which was one difference betweene the Leuites and the other Tribes. They were numbred at twenty yeares olde, because then they were holden and iudged fit to goe out to warre, as among vs and in our Common-wealth, the State thinkes it fit to haue all warned from sixteene to threescore yeares, as able men to beare armes, and to serue their Prince, and to fight for their country. Whereas the Leuites had nothing to do with handling the sword, and putting on armour, and following the warres: they were to attend on holy things, and to minister in the Tabernacle: they are made word-men, not sword men: they are fishers of men, not fighters with men: and albeit they walke in the flesh, yet they do not warre after the flesh, 2, Cor. 10, 3.
Touching the second question, to witte, Question 2 wherefore they were not numbred before the moneth was expired? This was done, because all the male children by the ceremoniall law, were vnpure and vncleane for the space of one moneth, Leuiticus 12, verse 4. as also all the maid-children were vncleane threescore and sixe dayes, Leuiticus 12, verse 5. At what time the mother brought vnto the Priest, a lambe of a yeare olde, for a sinne-offering, who offered it before the LORD, and made an Attonement for her, Leuiticus 12, verse 6, 7.
So then, as the male children were vncleane an whole moneth, so after that space of time limited and determined, they ought to be purified.
True it is, they did belong vnto GOD at all times, for vnto such pertained the Kingdome of Heauen from the beginning: he had euermore a right vnto them, who had saide vnto Abraham, I will bee thy GOD, and the GOD of thy seede, Gen. 17. Notwithstanding they could not be presented vnto him, because they were holden as vncleane, according to that law that continued for a season, & for yt cause God would haue those onely reckned [Page 167] in this account which were a moneth olde. This did put them in minde, as also it teacheth vs, that we are all by nature sinners and vncleane. We are conceiued and borne in sinne, and from that which is vncleane, who can bring that is cleane? Our naturall estate is notably described by the Prophet Ezekiel, chap. 16. vnder the similitude of a wretched infant polluted in his blood. There is not one that doth good, no not one: so that euery mouth is stopped, and all the world become guilty before God.
[Verse 15. Number the children of Leui, after the house of their, &c.] Heere is set downe a commandement directed to Moses, and a commendation of Moses, who was faithfull in the house of God as a seruant. A seruant will do nothing before he know the minde of his master; and when he knoweth his will, he is ready to accomplish it. The house is the Church: the master of it is God: the Stewards of it are the Teachers, who rule in this house at the appointment of God: and none of them durst presume to do any thing therein without his direction: so it is said in this place of Moses, that he followed not his own deuice, but did all things as the mouth of God directed him.
We learne from hence, that the word of Doctrine 1 God is able to informe the Church generally, [...] our acti [...]s must be [...]rected by [...]e word of [...]od. and euery man particularly, in all things pertaining to this life, and to direct them, both what they are to do, and what they are not to do. Whatsoeuer falleth out into the parts of mans life, must receiue warrant from the will and word of God. This doth the Prophet Dauid teach in many places of the Psalmes, By them thy seruant is warned: [...]sal. 19, 11, & [...]9, 9, 98, 99. by them the youngman may by taking heed, cleanse his waies: by them all men shal be made more wise then their enemies, more learned then their teachers, more prudent then the ancient: by them they shall make their way prosperous; [...]sh 1, 8. and by doing according to that which is written in them, they shall haue good successe. Of this is Salomon also another witnesse, Prou. 2, 9. My sonne, if thou wilt receiue my words, and hide my commandements within thee, &c: then shalt thou vnderstand righteousnesse, and iudgement, and equity, & euery good path. This is directed not onely to Princes and Magistrates, (as appeareth in the Epistle to the Hebrewes) but to all the children of God,Chap. 12, 5. of what calling soeuer they be. So the Apostle speaking of our ordinary meates and drinkes, declareth that they are sanctified by the word of God, and by prayer, 1. Tim. 4, 5. That which hee speaketh of our vse of the creatures, must be vnderstood of all things else, and stretched to all our actions, forasmuch as the word must be our warrant, whē to do euery thing, how to do it in a good manner, how to flye euil, and how to vse christian liberty in things that are in themselues indifferent.
Reason 1 This is so euident, that we want not many reasons to confirme it vnto vs. First, the titles giuen to the word, do teach it. For it is called the statute law of God. Are not the statute lawes of the kingdome, sufficient to direct vs what to do, and what we ought to do? They are able to secure vs from danger, without any forraine helpes. Hence it is, that the Prophets cry out in euery place, for obedience to the statutes of God, Deut. 4, 1, and 5, 1, and 6, 1. Psal. 119, 24. they will tell vs what wee ought to do. Likewise the word is saide to be our Counseller, as it were a man of Law, to which we ought euermore to resort, as we see men in matters of doubt, repaire to their learned counsell, that they may doe nothing without aduice.
Secondly, the Apostle setteth downe this Reason 2 rule, that whatsoeuer we do, whether we eate, or drinke, or enter into any action, we must set before vs, as the chiefe and high end of all, the glory of God. There may be indeed, and are other ends of the things we doe, but this ought to be the principall. If this be wanting, what other ends soeuer we haue, the worke is defectiue and vnholy vnto vs. But no man can glorifie God in any thing without obedience; and there is no obedience, but in respect of the commandement and word of God. The Prophet saith well, Hath the Lord as great delight in burnt offerings and sacrifices, 1 Sam. 15, 22. as in obeying the voyce of the Lord? Behold, to obey is better then sacrifice; and to hearken, then the fatte of Rams. Heereupon therefore it followeth, that the word of God directeth a man in all his actions: whereas all things done without the testimony of the word of God, are without obedience. The rule is generall,1 Cor. 10, 31. Whether yee eate, or drinke, or whatsoeuer ye doe, doe all to the glory of God: and therefore nothing which is done without the warrant of the word can be done to the glory of God.
Thirdly, the Apostle speaking of things Reason 3 that are in their owne nature indifferent, concludeth that whatsoeuer is not of faith, is sinne, Rom. 14, 23. If any say, the Apostle meaneth a full perswasion of that which he doth to be well done: It is true; but from whence can that assurance grow vnto the conscience, but from faith? and how can we perswade our selues that we do well, but when we haue the word of God for our warrant? The argument then is thus framed, wheresoeuer faith is wanting, there is sinne: but in euery action not commanded and allowed, faith is wanting: therefore in euery action not commanded and allowed, there is sin: and consequently to approue our actions, we must haue the precept and commandement of God, and the allowance of his word.
Let vs after these things thus confirmed Vse 1 to our consciences, proceed to the vses. First, forasmuch as we must fetch the warrant of our actions from the pure fountaine of the word, it teacheth vs the perfection and all-sufficiency of the word of God. It needeth no humane verities or popish traditions to be [Page 168] patched or put vnto it, which were as much as to adde a ragge to a new garment that needeth it not.Psal. 19.7. 2 Tim. 3, 16. The Law of the Lord is perfect, conuerting the soule, saith the Prophet. The whole Scripture is giuen by inspiration of God, and is profitable for doctrine, for reproofe, for correction, for instruction in righteousnesse, saith the Apostle. It is able to make vs wise vnto saluation, and to furnish the man of God to euery good worke.Iohn 5, 39. Search the Scriptures, for in them yee thinke to haue eternall life, saith Christ. But are all things that we are to do, expressed in the word? I answer, all things are not expressed word for word in so many sillables,Whit. contro. 1. de Scrip. Quest. 6. but all things are contained in the Scriptures. For we must know the rule of Nazianzene, and it is a sure one, that such things as are gathered out of the Scriptures, are euen as if they were written, they are of like nature, of like force, of like authority.
First, some things are not in deed and in truth, and yet are said to be in Scripture, as that God sitteth, that he hath eyes, eares, hands, mouth, and such like.
Secondly, some things are in deed, and yet are not said to be, to wit, expresly and in so many words; so that though the words bee not there, yet the doctrine is, as that the holy Ghost is God, that he proceedeth equally frō the Father and from the Sonne; that there are two Sacraments, that Christ is God of himselfe, and consubstantiall with his Father, and an hundred such points, which are necessarily collected and concluded from them, as he that saith twice two, saith foure: and he that saith twice twenty, affirmeth forty, though not in so many words.
Nazian lib. 5. de Theolog.Againe, some things neither are, neither are saide to be, as that an image and an idoll are different in themselues. And lastly, some things are, and are said to be in the Scriptures, as that there is one God and one Mediatour betweene God and man. Now we say, that all things necessary are contained in them, but not expressed, as the baptisme of infants, and originall sinne, yet are distinctly and demonstratiuely inferred out of them: and so are all things that belong to faith or obedience, whatsoeuer we are either to beleeue or to practise.Luc. 16, 29. Abraham saith to the rich man, They haue Moses and the Prophets, let them heare them: if they heare not them, neither will they be perswaded, though one rose from the dead. He vnderstandeth heereby the writings of the olde Testament: these he opposeth against all visions and reuelations, as we also do against all traditions: these, these I say are sufficient to bring vs to Christ, to saluation, to heauen. These are sufficient to keepe vs from hell and destruction, and euery euill way. Wherefore, whatsoeuer belongeth to doctrine or to good life, is found in them, we haue direction by them to all things whatsoeuer belong vnto vs to do. It is the commendation of a good Law to leaue as little vndecided and vndetermined, and out of the compasse of the Law as is possible. Such as write of the gouernment of Common-wealths do giue this rule, that it behoueth these rules that are well made,Arist. 1 be [...] li. [...] 1. cap. 4. as neere as may be to determine of all things, and to leaue as few as they can to the arbitrement and discretion of the Iudges. Men are oftentimes passionate, & passions hinder iudgment and the finding out of truth. The Iewes, to whom were committed the Oracles of God, were directed by them in the least things they had to do. Our estate is not left worse then theirs, who, beside the same direction that they had, haue also the noble addition of the new Testament, which were written that we might beleeue, and in beleeuing haue euerlasting life, Iohn 20, 31.
Secondly, this doctrine serueth to direct & informe the Ministers what to teach & preach Vse 2 vnto the people, and the people what to beleeue, wherein to rest, whereupon to builde their faith, and to settle their conscience. The matter giuen them in charge to deliuer and commend to the care and consideration of the hearers, is the word of God. They are to teach nothing else, but what Christ their Lord and Master hath commanded to be obserued, Mat. 28, 20. We must follow the example of Paul, 1, Cor. 11, 23, who deliuered nothing to the Corinthians, but what he had receiued of the Lord. If they strike at sinne any otherwise, their weapon is not sharpe enough to cut it downe; for whereas they should draw out the sword of the Spirit, which is the word of God, Eph. 6, 17. they giue it a blow with a leaden dagger: and whereas they should ouerthrow it with the push of a pike, they runne at it with a bulrush. It is the word that is mighty in operation, and entreth into the soule, & is able to cast downe euery thing that exalteth it selfe against the kingdome & knowledge of Iesus Christ. It is the word onely that is the food of the soule, and is able to affoord wholesome nourishment. Let vs not teach the people our owne deuises, which is, to feed thēwith chaffe that hath no strength in it. Let vs deale as workemen that need not be ashamed, diuiding the word of truth aright. 2 Tim. 2. And concerning the people, they must not affect such teaching as is most plausible, but such as is most profitable: not that which may please the eare, but that which may moue the heart. The end of our comming to the house of God, must not be to delight our selues, but to reforme our liues. Neither ought we so much to attend what learning they shew, as what sin they reproue, that so we may come to repentance. The more they open our vnderstandings by the key of the Scriptures, the better we are to account of them.
Thirdly, it serueth to reproue those that Vse 3 do rush headlong & headstrong in their actions and course of life, not caring what they do, as desperate men that feare not their flesh, or as foolish Marriners, that runne their Ship vpon the Rockes, and neuer aske counsell at [Page 169] the mouth of the Lord. If any aske how this may be done? [...]ct. and say, we desire nothing more then to know the mind of the Lord: but how can this be, seeing he is in heauen, and we are vpon the earth? I answer, [...]er. it is not hard or vnpossible for vs to consult with God, and to resolue as from God, and to know his will. We must search into his word; for hee yet speaketh vnto vs in the Scriptures. When the word speaketh, know that God speaketh vnto thee: and set it downe with thy selfe as a certaine truth that is surer then the heauens, that when thou hearest the word, thou hearest him: and whensoeuer thou despisest the word, thou despisest him. The Scripture is as the voice of God, and therefore the Prophets so often repeate this to the people in all their sermons, [...] 1, 4, & 22 [...]d 23.2. Heare ye the word of the Lord, thus saith the Lord. A man will not aduenture vpon a temporall possession, without the aduice of his learned counsell: nor a sicke person vpon strange meates, without the aduice of his Physition. How then shall we dare, in matters that concerne our soules, and may put vs in hazard of our saluation, to vndertake sundry actions without knowledge of the word, and so without warrant & assurance whether they please God?
Hence it is, that God oftentimes reproueth his people, because they did that which he had not commanded: & the Prophets charge them with this as a sinne against him, because they entred vpon those things whereof hee had not spoken, and which neuer entred into his heart, as Ier. 7, 31, 32. They haue built the high places of Tophet, which is in the valley of the sonne of Hinnom, to burne their sonnes and their daughters in the fire, which I commanded them not, neyther came it into my heart. And to that purpose saith the Prophet Esay, chap. 30, verse 2. They walke to go downe into Egypt, and haue not asked at my mouth, &c.
Neither let any obiect, that this is spoken in matters of great weight and importance, as in points of faith, or of the worship of God, without which a man cannot be saued, and which the word in other places hath determined: for this were great iniury to the word of God, to pinne it and pound it vp in so narrow a corner, & so short a compasse, that it should be able to direct vs only in the cheef & principall points of our religion, and not in matters of lesser moment of our profession. This doth mightily shrinke vp the sinewes of the Scripture, and binde vp the armes of it, which otherwise extend farre and neare. Remember that in the booke of Ioshua, [...]. 9, 14. the children of Israel are charged by the Prophet, that they asked not counsell at the mouth of the Lord, when they entred into couenant with the Gibeonites: and yet that couenant was not made contrary to any commandement of the Lord. For howsoeuer it seemeth to many, that they ought to haue beene put to the sword, and to haue dyed the death, because they were in the number of those Nations that dwelled in the inheritance of the people of God, promised to Abraham and his posterity long before: yet if the matter be well considered, it will not be hard to vnderstand, that with condition of yeelding themselues to the subiection of the Iewes, and of conformity to the true religion of God, they might be receiued. For what was the cause that they were forbidden to enter into league with them, but this, that they dwelling among them, might draw them to a false worship of God?Deut. 20, 18. Lest they teach you to do after all their abhominations which they haue done vnto their gods, so should ye sinne against the Lord your God. But when they offered to yeelde themselues to the Iewish, both religion and subiection, there was no feare of defiling thē, or of withholding and withdrawing them from the seruice of God.
True it is, if they did resist or withstand them, as the greatest part of the Canaanites did, who came out to meete them, and prouoked them to battell, and were so farre from submitting themselues to God & his people, that they stirred vp one another, and ioyned their forces together to stand out vnto death; it was not lawfull to spare eyther sexe or age, eyther women or children, eyther young or old. If it had beene vtterly vnlawfull, and against the expresse word of God to make any league with any of the Canaanites, Ioshua and his Princes had done wickedly to haue kept their oath with them, after they had vnderstood their fraud and falsehood; considering that all oathes made directly against the word of God and his expresse commandement, are vtterly vnlawfull, and consequently to bee broken, lest we adde sin vnto sin.
The Spies also sent out by Ioshua Iosh. 2. had done euill, which entred into a league with Rahab the harlot, and bound themselues with an oath: which oath notwithstanding was solemnely obserued. Yea, Salomon had done euill, who in his best and flourishing state of his kingdome, receiued the Amorites, which voluntarily yeelded themselues vnto his obedience, and (that which is more) to the obedience of the Lord; who notwithstanding grew into one body of the Church of GOD with the people of Israel,1 Kin. 9, 20. and ioyned themselues with them freely & forwardly in the restoring of ye Temple. The like wee might say of Dauid, (whose example we touched before) albeit the LORD had expressely reuealed in his word, that there should bee a standing place, where the Arke of the Couenant should rest, and the Tabernacle with the seruice belonging vnto it, should haue a certaine abiding; and albeit there was no expresse word of God that forbad him to builde the Temple, yet the LORD reprooueth his resolution, albeit he commendeth his zeale and good affection, because he had giuen no commandement concerning the person that should builde it, 2, Samuel, chapter 7, verse 7; or the time when [Page 170] it should be builded.
So then, we learne by all these examples, as well by such as did against the commandement, as by those that did attempt and aduenture vpon things without a commandement, that they are iustly reprooued, that neuer regard the word of God in any of their waies, neither aske counsell at his mouth, that neuer consider what GOD alloweth and approoueth, but rashly breake into the practise of things incident to their life, and yet haue no other guide to leade them, nor counseller to aduise them, nor teacher to instruct them, nor warrant to beare them out, otherwise then their owne mind and meaning, which in matters of God, and parts of his worshippe are blinde and peruerse. Aske these men what approbation they haue from God; or what assurance to their owne consciences yt they please him, they are able to say nothing at all. Let me tell these men, that which I would haue them marke, and oftentimes to thinke on it vpon their beds, euen betweene the Lord and their owne soules, as they will answer it before the great Iudge of all the world, when they shall appeare before him; that whatsoeuer you do, though they be good things, yet to you that are ignorant, and know not what you do, to you it is a sinne, and in you it is no vertue. It is a notable duty to heare the word of God, it is one marke of Christs sheepe, and one step into his kingdome: but if ye come to this ordinance of God,Ezek. 33, 31. as the people commonly vse to come, onely to do as your honest neighbours do, and because the law requireth it, & haue no other knowledge of it, your hearing is abhominable in you, and no more pleasing in the sight of almighty God, then if you should cut off a dogges necke to offer vnto him, Esay 66, 3.
We are commanded to come often to the holy Supper of the Lord, and to prepare our selues reuerently and religiously to that action. It is a worthy instrument of God which he hath ordained for the confirmation of our faith, & many of vs come often vnto it, all of vs at Easter; but if we come vnto it onely because it is a common custome so to do, and we are loath to be singular, and know not that both God commandeth the practise of it, and our owne infirmity cryeth out for the necessity of it, his table is made a snare vnto vs, and we sin against Christ: so that we receiue no more benefit by eating the bread and drinking of the cup of the Lord, then the Gentiles that were partakers of the table of diuels, 1 Cor. 10, 21. and did drinke the cup of diuels, and did offer sacrifice vnto Diuels.
Woe then to all ignorant persons, that take vpon them to performe duty and seruice vnto God, and yet know not what duty & seruice he requireth at their hands. Oh that they would or could vnderstand, that the best workes which they do performe, euen such as God commandeth, are no better then sinnes and abhominations in them, that doe they know not what, as blinde men that shoote at a marke. Oh, that they would or could pray vnto God to open their eyes, to see their own wretchednesse, and to consider that the most holy parts of Gods worship which they performe, are a sacrifice of fooles that know not that they do euill. Then would they learne the difference between things done in knowledge, and such as are done in ignorance: then would they praise GOD for the light of his truth reuealed vnto them: and then would they confesse with all their hearts, that they would not stand in the former state wherein they liued, if an whole kingdome, or all the pompe and glory of the world were giuen vnto them.
To conclude, let them beare this away with them also, that God will not be serued with good meanings or good intents, which is all that the greatest part can say for themselues, we are simple people, we are not book-learned, we meane well, we hope we haue as good soules vnto God, as the proudest of them all, we do what we can, we hope God will beare with the rest.
This is the religion of such as think themselues deuout, but is indeed the language of the diuels. God respecteth not such foolish deuotions, he requireth of all persons the knowledge of his word, as we shall shew afterward, and he will bee worshipped according to the knowledge thereof.
The Apostle reproueth the Iewes for their zeale, a vertue that ought to be in al the faithfull, forasmuch as God will spew all that are lukewarme out of his mouth: neuerthelesse he accepteth it not in them, because it was not according to knowledge. Rom. 10, 2 We must know what God alloweth, if we would haue him allow & approue of vs. If we regard not to know him, we may well assure our selues that in the day of account he will not know vs, but turne away his face from vs.
The second reproofeThe second reproofe. meeteth with all such as do things doubtfully and waueringly, not knowing whether they do well or ill: these do attempt things, either against their conscience, or without the comfort of a good conscience: and therefore, albeit it be good in it owne nature which they do, and good in regard of the will of God, yet to them it is not so, because they are not assured by the word, whether it be lawfull or vnlawfull, and therefore it is turned into sinne. This is that which we heard before out of the Apostle, Whatsoeuer is not of faith, is sinne, Rom. 14, 23. All such neede not another to condemne them, they condemne themselues in that which they doe.
The vnfaithfull and vnregenerate man sinneth in euery thing he doth, euen in his best actions. We must please god before any of our works can please him. The Apostle saith, Ʋnto the pure, all things are pure, but vnto thē that are [Page 171] defiled and vnbeleeuing, is nothing pure, but euen their minde and conscience is defiled, Tit. 1, 15. And S. Iames in his Epistle, chap. 1, 7, 8. Hee that wauereth, is like a waue of the sea driuen with winde and tossed: for let not that man thinke that he shall receiue any thing of the Lord; a double-minded man is vnstable in all his waies. Wherefore it standeth vs vpon, [...]eral rules [...]irect our [...]ons. to consider the three generall rules set downe by S. Paul, in the Epistle to the Romanes, chap. 14, to direct vs in all our actions.
First, he is happy that condemneth not himselfe in the vse of those things which hee knoweth to be lawful. This concerneth those that are strong. [...]n. 14, 22. This is a golden rule, and a great honour & happinesse of Christian men, that their owne consciences doe not accuse them to allow and admit of that which they iudge not to be good and lawfull. They know by due triall and examination, that the same which they do, agreeth with the word of God so that they are assured to build vpō the rock. Though all men should accuse them and condemne them, yet their conscience grounded vpon the word of God, would acquit & discharge thē, which cannot but giue an inward peace and sweet contentment to their soules. This the Apostle saith, 2 Cor. 1, 12. Our reioycing is this, the testimony of our conscience, &c. To the same purpose Iob speaketh, chap. 27, 6. My righteousnesse I hold fast, and will not let it go: my heart shall not reproch me so long as I liue. Likewise Iohn in his first Epistle, saith, I four heart condemne vs, [...]oh. 3, 20, 21. God is greater then our heart, and knoweth all things: beloued, if our heart condemne vs not, then haue we confidence toward God. This comfort of a good conscience they cannot but want, which doubt whether that which they do, please God or not; they are farre from this happinesse which the Apostle pronounceth vpon such as know well, and are throughly assured what they do: the rest are like drunken men that stagger & reele too and fro, & cannot keepe themselues vpright vpon their feet.
Secondly, no man must do any thing with a doubtfull conscience, for such a one woundeth his owne conscience, & offendeth God. The Apostle saith, He that doubteth, is condemned if he eate, [...]m. 14, 23. because he eateth not of faith. He that is not perswaded that it pleaseth GOD which he doth, cannot direct it to his glory. Euery worke that commeth short of his end, is sinne: and therefore Abraham is commended, that he staggered not at the promise of God through vnbeleefe, but was strong in faith, giuing glory to God, Rom. 4, 20. This rule belongeth to those that are weake, who wauer vp and downe in their opinions, like a ship that tottereth hither and thither in a tempest. Woe vnto such, they need no other witnes or iudge against themselues, but themselues. They do many good things that doe displease GOD, which would please him, if they were wel and rightly done. If then thou wouldst haue any fruite and comfort in those things which thou doest, informe thy conscience aright, be perswaded throughly of that which thou doest, and build thy faith vpon the sure and infallible rocke of God.
Thirdly, whatsoeuer proceedeth not from faith, is a sinne committed against God, and condemneth him that doth it, forasmuch as without faith, it is vnpossible to please God. Hebr. 11, 6. Outward shewes and appearances, though they be neuer so pompous and glorious, are not respected of him: he enquireth whether those things we do, proceed from true obedience, & whether we beleeue by the word that they are required of God, and so please him. This last rule engendereth two other: first, whatsoeuer proceedeth from pure naturals is vnpure, and whatsoeuer commeth from the force of our free will, is sin in the sight of God. Such as the fountaine is, such are the streames: as the root is, so are ye branches: like mother, like daughters: like cause, like effects. Doth a spring send foorth out of the same place sweet water and bitter? Can the figgetree beare Oliue berries, Iam. 3, 12. Math 7, 18. eyther a vine, figges? A good tree cannot bring forth euill fruite, neither can a corrupt tree bring foorth good fruite. Secondly, all the vertues and actions of the infidels and vnbeleeuers, albeit in regard of themselues and the substance of the workes, and as they are the gifts of God, they be not euill, but good: yet in the iudgment of God they are sins. The whole life of vnbeleeuers and vnregenerate men is nothing else but a whole practise of sin in a continued course without stay or interruption from the beginning to the ending,August. in Psal. 31. et epist. 105 but they are like those that run a great pace out of the way. They may do many things beautifull in shew, but they are more in shew, then in substance: in appearance, then in deed and truth. All their vertues are shaddowes, and therefore called by one of the fathers, splendida peccata, beautifull sinnes.August. de ciuit. dei. They lay an euill foundation, & haue a wrong beginning, they do them without faith: and they also propound to themselues an euil end, as either vaine glory to be esteemed of others, or the merit of the work, that they may be rewarded of God, and do not referre them to his glory. But not he that commendeth himselfe is approued, but whom the Lord commendeth, 2 Cor. 10, 18. Who both will bring to light the hidden things of darknesse, and will make manifest the counsels of the hearts, & then shall euery man haue praise of God, 1 Cor. 4, 5. Wherefore all their workes are as the apples of Sodome, which are faire in outward appearance, and yet are rotten and corrupt. So may vnbeleeuers do sundry workes that are beautifull in outwarde shew, but they are like vnto painted Sepulchers, which appeare glorious to the sight, but they are within full of dead mens bones, and all vncleannesse. For their heart, which God especially beholdeth and searcheth, is foule & filthy, and can no otherwise be made cleane, then as it is purified by faith.
Let all men therefore take knowledge [Page 172] of their naturall condition, that they are of themselues abhominable, and to euery good worke, reprobate, vntill they be borne again, and regenerate by the Spirit of God.
The third reproofeThe third reproofe. is of such, as notwithstanding the necessity of the word to direct our actions, which without the light of it to shine in our hearts cannot please God, yet regard not the knowledge of it, but contemne both it, and the meanes that leade vs the way vnto it. This is an horrible sinne to forsake our owne saluation, and as it were to cut our owne throats, or to cast our selues wilfully into the middest of the seas. It is a greeuous sin to be ignorant of the Law of God, not to know what he commandeth, or what he forbiddeth: but it is more fearefull to despise knowledge offered, and so as it were to despite the Spirit of grace: what remaineth for such, but a fearefull looking for of iudgement and indignation, which shall deuoure the aduersaries? Heb. 10, 27. Such can haue no comfort or consolation in any of their actions. For as the eye is the light of the body, and directeth the rest of the members in all things they go about, or else the feete might carry them into some pit of destruction: so is the word of GOD our Lampe or Candle,Psal. 119, 105. whereby we see how to walke and direct our selues into the way of peace; we know what we ought to do, and from what to refraine. And as the body runneth violently into an heap of dangers where the eye is blinde, and can perceiue nothing, vntill it fall headlong into them: so is it with such as regard not the knowledge of the scriptures, but say vnto GOD, as may appeare by their practise, Depart from vs, for we desire not the knowledge of thy wayes, Iob 21, 14. This world is as a wildernesse full of Lyons, Bears, Tygers, and other rauenous and venemous beasts; or as a sea standing out with rockes & replenished with quicksands. We can no sooner step out of doores, but we shall be assaulted one way or other, nay we our selues are tentations vnto our selues. For rather then we should lacke tempters, we tempt our selues, like vnto a State, that wanting forraine enemies, falleth out within themselues, and by ciuill warres destroy one another. So is it with vs, when we are free from open enemies, we become enemies to our selues. If then we want the guidance and gouernance of the word, we are in danger to be ouercome, and to take the foile. Our Sauiour willeth vs as we heard before, to search the Scriptures, because in them we thinke to haue eternall life: and therefore without the knowledge of thē, we deceiue our selues if we dreame of eternall life. So in another place he maketh the ignorance of them, to be the cause of all euill and error in iudgement, as Marke 12, verse 24. Are ye not therefore deceiued, because yee know not the Scriptures?
Obiect. But some peraduenture will say, it belongeth to the Ministers onely to search them: it is their office to looke into them.
I answer, Answer. it is a duty belonging vnto all persons to know them. Christ exhorted the people to search them. It is required of all to haue them dwell in them plentifully, Colossians 3.
If we would be preserued from error, we must know them: if we desire saluation, we must search them: if we would be able to resist the tentations of Satan, we must be armed with them. They are as the will and Testament of Christ, whereby he hath bequeathed vnto vs an heauenly inheritance, and a most rich possession, and therefore it behoueth vs to reade the will, to know how we hold it. Thou wilt obiect, Obiect. they are hard, and I am simple: they may leade me into errors, as many haue fallen into strange opinions by reading of them. Art thou simple, thē thou art the rather bound to reade them, for they were written, Answer. Prou. 1, 4. to giue vnto the simple sharpenesse of wit; and to the child knowledge and discretion. The whole Church is commanded this duty, both Iewes & Gentiles; were there no simple men and women among them? Neither oughtest thou to be afraid to be ledde by them into error; for they were written to preserue thee from error, and to leade thee into all truth. It is the vnstable that wrest them to their owne destruction. Reade them with humility, with reuerence, and praier. Be thou lowly in thine owne eies, and take heed of a proud spirit: be conuersant in them with reuerence,Esay 66, [...]. & learne to tremble at his word: craue the assistance of Gods Spirit to guide thee, and to open thine eyes that thou maiest vnderstand his secrets; and thou shalt not need to stand in feare of being carried into error. And touching the hardnesse of them, be not discouraged from the reading of them. Some things indeed are hard to be vnderstood, but there is nothing hard in one place, but it is made easie in another, and it shall he made easie to vs by diligent meditation in them.
Besides, all things that are necessary to saluation are plainely set downe, that the people may vnderstand them. It is the lying spirit of the diuell in the false Prophets of Antichrist that cryeth out, The Scriptures are hard and full of knots; the people may not reade them. Beleeue not euery spirit, 2 Thes 2, 3. but try the spirits whether they be of God or not, for many false Prophets are gone into the world, 1 Iohn 4, verse 1. They are blinde leaders of the blinde: they play fast and loose with the people, as Iuglers do with the simple, and cast a mist before their eies, that they should not espy them. They leade them into error, and then take the light from them, whereby they might be conuinced.
It is the great policy of that great Antichrist, and man of sinne, not onely to forbidde the reading of our bookes, but the free vse of Gods booke. Let that once haue a free passage, and none is so simple, but he may soone [Page 173] discouer a packe of deuises, who are wise in their generation: and therefore they suffer none to reade it but such as it pleaseth them. Separate some time to this purpose, and thou shalt quickly see that to be most true which I say vnto thee.
[...]ct.If thou wilt say vnto me, I cannot reade the Scriptures, I was neuer brought vp vnto it.
[...]er.Be it so; yet do not alledge this to excuse thy ignorance, or to shift off from thee the knowledge of them; forasmuch as euery one must know the Scriptures. Recompence that want by much study and often meditation. Let not the loue of the world thrust out of thy head & heart, the cogitation of better things. Many that cannot reade, are more prompt and ready in the Scriptures, then such as haue that gift. God will blesse them that endeuour to know him and his word, and will one way or other supply their wants. [...] 6, 6. Such as hunger & thirst after knowledge, shall be satisfied and replenished. Acknowledge this want mourne for it, and if it be possible (though thou be old) learne to reade. It is neuer too late to begin to do well: the benefit will easily make amends for the time bestowed vpon it. Few there are, but euery yeare spend more time in vaine, either in grosse idlenesse, or in much sleepe, or in vaine company, or in vnnecessary cares for the world, which might this way be better imployed and redeemed. The minde is all in all, it is not any hardnesse in the matter it selfe that should discourage vs. He that hath once determined to do it, hath ouercome the difficulty of it which standeth in resoluing and hath more then halfe attained vnto it. But if we cannot or will not striue to come to this gift, we must know that ignorance shall excuse no person: and he that knoweth not his masters will cannot escape, [...]e 12, 48. he shall be beaten. If there be no knowledge of God in the Land, he hath a controuersie against it, and will cause it to mourne: if it will not lament for their owne ignorance, he will make them lament for the iudgements that shall fall vpon them, Hos. 4, 1, 2.
But we cannot pleade ignorance through want of meanes, we haue the meanes and are weary of them, as Israel was of Manna; we make account of it as a light meate, and are wilfully blinded: we haue the light among vs, & yet shut our eyes, that we should not see.
Vse 4 Lastly, it is needfull for vs to be carefull to take profit by reading the Scriptures, that so we may haue direction in all our waies, and learne how to please GOD, and to abstaine from all things that do displease him. It is not the bare hauing of the Scriptures with vs in our houses, or a naked reading in them by our selues, without farther consideration, that will serue to direct vs in all the actions of our life, but there is farther required of vs an applying of them, & an edifying of our selues by them, that it may be seene how we profit in them. This duty hath many particular parts or branches belonging vnto it.Branches of this vse.
First of all, we must haue recourse vnto God the Author of the Scriptures, he onely is able to vnlocke them, and so to bring vs into the secret chamber of his presence. We ought to pray vnto him earnestly, that he would vouchsafe to teach vs the way of his statutes, to giue vs sound vnderstanding of his will, & to direct vs in the paths of his commandements. We see this by the practise of the Prophet Dauid, Psal. 119,Psal. 119, 18. who craueth oftentimes to haue his eyes opened to behold the mysteries of his words, and the wondrous things of his law. Our eyes naturally are shut, and we cannot conceiue them, which are spiritually discerned.
Secondly, we must keepe such order in the reading of them, as may stand with our calling and state of life, and take all opportunity to do it. It were to be wished, that we would set apart some part of euery day to be emploied in this exercise, that so we might read ouer the whole Scriptures oftentimes: and if at any time we be hindred by necessary occasions, which happen to vs without our searching of them, to redeeme the time afterward,Eph. 5, 16. and so to recompence that which we haue left vndone. This is an holy restitution much pleasing vnto God.
Thirdly, we must vnderstand to what ends and vses the Scriptures were written. They were penned to teach, that we may learne the truth: to improue, that we may be kept from errour: to correct, 2 Tim. 3, 16. Rom. 15, 4. that we may be driuen from vice: to instruct, that we may be setled in the way of well-doing: and to comfort, that in trouble we may be confirmed in patience & hope of an happy issue.
Fourthly, we are to remember, that the Scriptures containe matter, concerning all sorts of persons and things, which may be reduced to fiue heads.
First, touching religion and the right worshipping of God: they teach how to serue him, and what to beleeue touching God, and touching mankinde: That he is one in essence, and three in persons. Touching our selues, that by creation we were made good, holy, and righteous. By our fall, we are become wretched by reason of sinne, and not able to thinke one good thought, or to stirre one foote forward to the kingdome of Heauen. By regeneration we are borne againe, and made the sonnes of God by adoption, and by faith we lay hold on Christ, our wisedome, our sanctification, our righteousnesse, 1 Cor. 1, 30. our redemption. Touching the Church, we are instructed by them, that it is the company of the faithfull that haue beene from the beginning: we are led also by them to know the two Sacraments, and what to beleeue of the generall iudgement that shall be of the godly and vngodly.
Secondly, they informe vs touching kingdomes and common-wealths, and touching the duties of Magistrates and Subiects, how the one ought to rule, and the other to obey: and neither the one nor the other doe their duties for conscience, till the word informe them.
Thirdly, they handle matters touching families and houshold affaires, in which are the husband: and wife, parents and children, masters a [...]d seruants: no duty required of them is omitted, but contained in them.
Fourthly, touching the priuate life of euery particular person, how to behaue our selues in wisedome and folly, in loue and hatred, in sobriety and incontinency, touching mirth & sorrow, speech and silence, humility & pride, to imbrace the one, and flye from the other.
Fiftly, touching the common life of all men, we learne in them how to leade our liues in euery estate, whether we be rich or poore, whether we be high or low; we can be in no estate, but we shall finde sufficient store of heauenly precepts and examples to teach vs the way wherein we are to walke.
Lastly, we must haue the doctrine of the Scriptures plentifully dwelling in vs, not in the mouth, but seated in the heart: that we may be able to stand in the truth, to continue vnto the end, to rise vp being fallen. We are euery houre subiect to be tempted of the diuell: his tentations are many and strong: hee is an expert and experienced captaine: he looketh where we are weakest: he is a spie that commeth to search and see the nakednesse of our soules. And therefore we must be able to draw out the spirituall sword put into our hands vpon euery occasion, that we may put him to flight. This is the way to resist him: this is the way to ouercome him, Iam. 4. We haue the example of our Lord Iesus Christ, the head of his Church, he said, It is written: he handled this sword at euery tentation,Math. 4, 4. to teach vs to furnish our selues plentifully with the doctrine thereof, that so we may remember to apply the same to euery present purpose.
17. And these were the sonnes of Leui, by their names: Gershon, and Kohath, and Merari.
18. And these are the names of the sonnes of Gershon, by their families: Libni, and Shimei.
19. And the sonnes of Kohath by their families: Amram, and Izehar, Hebron, and Vzziel.
20. And the sonnes of Merari by their families: Mahli, and Mushi: these are the families of the Leuites, according to the house of their fathers.
Hitherto we haue spoken of that numbring of the Leuites which is generall; the particular followeth, which is both propounded and concluded: the former beginning heere, continueth to the end of the 37, verse: the latter is comprised in the 38, and 39, verses. This particular reckoning vp of the Leuites is perfourmed, by setting downe such sonnes or issue, as were begotten immediately of Leui himselfe: then such as descended of his sons: and lastly, such as proceeded of his sons sons. The sonnes of Leui were three in number, Gershon, Kohath, & Merari, Gen. 46, 11.Exod. 6, 16 These are described according to the number of their families: so that of Gershon, came two families, the Libnites, and the Shimeits. Of Kohath came foure families, the Amramites, the Izeharites, the Hebronites, and the Ʋzzielites. Of Merari were spread two families, the Mahlites, and the Mushites.
In this diuision is laid downe before vs a description of the genealogy or generation of the Tribe of Leui, by their names and by their families: wherein is set downe, both what children Leui had, and what were his childrens children: insomuch that many did spring and spread themselues as branches out of that roote. This we also finde set downe afterward, chap. 26,Numb. 26, [...] and in other places of the word of God: and yet it may seeme vnto some very vnprofitable, and to minister little or no instruction at all to the Church of God. Besides, the Scripture speaking of Genealogies, doth oftentimes cal them endles, and fruiteles, and brand them with this note, to minister occasion of strife and contention, rather then of godly edifying, which is in loue, 1 Tim. 1, 4, and Tit. 1, 4, and 3, 9. But we must know that the Apostle condemneth not all Genealogies,All Gene [...] gies not co [...] demned. forasmuch as the Scriptures are full of them, and the Iewes kept publike and priuate records of their tribes and families, Numb. 1, 18. Nehem. 7, 62. This was obserued vntill the desolation of the City and the Temple. Paul was able to proue himselfe of the stocke of Israel, Phil 3, 5. of the tribe of Beniamin, an Hebrew, of the Hebrewes, by lineall descent, if any had doubted of it. The first booke of the Chronicles is full of such genealogies; so is Ezra and Nehemiah, and few historicall books of the old Testament without them. Hence it is, that the Apostle ioyneth foolish Questions and Genealogies together: where he condemneth not the mouing of euery question, in handling the word, or conferring of it; for both Christ asked his Disciples many things, Mat. 16. and there are many questions godly and profitable, whereof we may enquire and reason, which breed sound knowledge, wholesome instruction, and fruitfull edification to the hearers. He is marked out as with a note of folly, that rashly and headily beleeueth euery thing, Prou. 14, 15. And therefore the questions that are to be suppressed, he calleth foolish questions, that is, idle, superfluous, vaine, and vnnecessary, seruing to no vse or profit.
The same title, as a brand set vpon the head of them, is to be stretched also to Genealogies, foolish genealogies must be staied, [Page 175] such as are of no moment, such as serue to nourish vaine glory, and serue not to the benefite of the faith of the Church. But such as the Scripture setteth downe, are very profitable, sometimes to teach vs the accomplishment of Gods promises, sometimes to giue light to other Scriptures, sometimes to shew the continuance of the Church, from age to age, sometimes to discouer the enemies of true religion which often driue it into a corner of the world, and sometimes to manifest the true Messiah, that the scepter departed not from Iudah till his appearing. But to omit this, heere we are to consider and to compare the curse of Iacob, with the blessings that wee see descend vpon this tribe. Simeon and Leui, instruments of cruelty in the destruction of the Sichemites, haue an heauy curse laid vpon them by their father, Gen. 49. Yet God raised out of the same these honourable families, and turned the curse into a blessing, as he promised to that tribe, for their zeale in destroying the idolaters. [...]octrine 1. [...]od chuseth [...]eake and [...] likely [...]eanes ma [...] times. We learne from hence, that God many times chuseth his seruants, as his instruments to bring worthy things to passe, euen out of low and meane degrees. He chuseth weake meanes and vnlikely in the eyes of the world, and maketh them his instruments to worke his will.
This doth Hannah confesse; she was contemned and reproched by her aduersarie, which caused her in the anguish and bitternes of her soule, to pray to the Lord: but hauing experience of his mercy toward her, she saith, The Lord maketh rich, Sam 2.6, 7, [...] and maketh poore: he bringeth low, and lifteth vp: he raiseth vp the poore out of the dust, & lifteth vp the begger from the dunghill, to set them among Princes, and to make them inherite the throne of glory. So hee dealt with Ioseph, he brought him out of prison, and lifted vp his head aboue the Princes of Egypt, Gen. 41.40. Thus he speaketh to the Israelites, Deut. 7.7, 8. and putteth them in minde of their naturall condition: The Lord did not set his loue vpon you, nor chuse you, because yee were moe in number then any people, (for ye were the fewest of all people) but because the Lord loued you, and because he would keepe the oath which hee had sworne vnto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. The like doth the blessed Virgin confesse, Luke 1.48.Luke 1.48.49. and 2.8. [...]oh 7.46. He hath regarded the low estate of his handmaiden: for beholde, from henceforth all generations shal call me blessed: for he that is mighty hath done to me great things, and holy is his Name. She was a poore despised handmaid in Israel, yet chosen to be the mother of Christ. The Apostles were many of them taken from base trades, & other from ignominious offices: some were fishermen, called as they were mending their nets: Matthew was one of the Publicanes, which were contemned of the people of Israel; yet God made them master builders of his Church, and appointed them to lay the foundation, and so had the highest and chiefest place of honour and preferment, to be made planters of Churches throughout the whole world. God therfore vseth when it pleaseth him, persons of inferiour place and condition to effect great and mighty things.
And, why should it not be so? forasmuch as Reason 1 all things are ruled and ordered by his prouidence, he disposeth of them in his wisedome, as seemeth good vnto himselfe, for the pillars of the earth are the Lords, and he hath set the world vpon them, 1 Sam. 2.8. All the frame of heauen is whirled about the poles: this is the order that God hath set, and who is able to alter it? whatsouer things come to passe in heauen aboue, or in the earth beneath, are all the workes of his hands, he setteth vp, and pulleth downe at his owne appointment, and who shall be able to controll them?
Secondly, in the choice of simple and vntoward Reason 2 meanes, such as haue litle or no force in them, his glory is most of all seene. Now, hee will maintaine his owne glory, and will haue it acknowledged and magnified of his creatures, and requireth that hee which glorieth, should glory in him, as 1 Cor. 1.29. hee will haue no flesh glory in his presence, Iere. 9.23. neither the rich man in his riches, nor the strong man in his strength, nor the wise man in his wisedome, but let him that glorieth, glory in the Lord. So then, he chuseth foolish things before the wise, & weake things to confound the mighty, and base things of the world, to bring to nought things that are, because he hath respect to the manifestation and setting forth of his owne glory.
Thirdly, we are not to maruell that God Reason 3 maketh such a choyce of his instruments, which carnall men might account an euill and vngrounded choice; because he respecteth the heart, and not the outward appearance.2 Chr. 28.4, 5. When Dauid the least, and so the most vnlikely both in his fathers family, and in the eyes of the iudgement of men, was annointed to be king, & chosen as he followed the Ewes great with yong, to feed his people in Iacob, and his inheritance in Israel, the Lord said vnto Samuel, Looke not on the countenance of the eldest, nor on the height of his stature, 1 Sam. 16.7. because I haue refused him: for the Lord seeth not as man seeth: for man looketh on the outward appearan [...], but the Lord looketh on the heart. Thus then we may conclude, that God raiseth vp weake instruments to honour him, and employeth them to serue him in the workes to which it pleaseth him to fit them.
Let vs therefore make some vses of this Vse 1 Doctrine, which serue vnto vs for great profit. First of all, it ministreth great comfort to such as are poore, and of low degree: for albeit men contemne them, and disgrace them; albeit they are ready to tread them vnder their feet, and thrust them to the wall; albeit they be hissed at in the streetes, and oppressed by [Page 176] the mighty, yet God vouchsafeth to respect them, and in great mercy to looke vpon them. This we see in our spirituall estate and condition. What are we but a masse of sinne, the children of wrath and condemnation? yet God vouchsafeth to elect vs, and call vs by his grace to the knowlege of his truth from our naturall life, led in the time of our ignorance. It was the mercy of God to call Dauid from the sheepefolds, and from following the Ewes great with yong, Psal. 78. But it was a greater mercy to call vs from the greatest bondage and slauery that euer was, bound faster then with chaines of yron, which giueth vs no time to rest or breathe, or feed, or sleepe, but setteth vpon vs continually day and night. This thraldome is worse then that of Egypt, it is endlesse, intollerable, deadly, and without intermission. What an honour and dignitie then doth God doe vnto vs, who were strangers from the life of God through the ignorance that is in vs, to deliuer vs from this captiuity, and to bring vs into the glorious liberty of the sonnes of God? Our perdition is of our selues, Hos. 13.9. but our saluation is of the Lord, Reuel. 7.10. He will not giue his glory to any other: [...] 42.8. and therefore let not vs ascribe it vnto our selues, or to any creature, but magnifie the goodnesse of the Creator, who is blessed for euermore. We are raised vp from the greatest misery to the greatest glory, as the lowest ebbe hath the highest tide; and therefore let vs shew all thankefulnesse and obedience vnto him. [...]t. 9.4. Before the children of Israel entred into the land of promise, he gaue them warning and a watchword, that they should not say in their hearts, nor speake it with their mouthes, that it was for their owne righteousnesse they were brought into Canaan: and shall we thinke, that we are deliuered from the slauery of sinne and Satan, and made the freemen of Iesus Christ, by our owne deserts, and so giue the glory of our saluation to our selues? Let this be farre from vs, euen as farre as hee hath remooued our transgressions from vs. So then, [...]l. 103.12. heere is matter of great comfort, that our sins are forgiuen vs, and though the remnants of them remaine in vs, yet they haue receiued their deathes wound, and shall in the end vtterly die in vs. And in the meane season, while we beare about with vs the body of this sinne, [...]m. 8.9. the Lord calleth vs spirituall, and esteemeth vs according to his grace, not according to our corruption. If there be one sparke of grace, and one drop of faith, as a graine of mustard seede, God acknowledgeth vs to be his; [...]mb. 23.21. he seeth none iniquity in Iacob, he beholdeth no transgression in Israel. He that is euill can see nothing in Gods seruants but euill; if sinne be in them, Satan will charge them, that sinne reigneth in them. It is otherwise with God, he iudgeth not of vs by the reliques of sinne, but by the beginning of grace. If we haue the first fruites of the new man in vs, the remnants of the old man shall not hurt vs. Satan would perswade vs we are wholly carnall, because we are in part vnregenerate: but God receiueth vs as his children, and accounteth vs his Saints, because we are in part sanctified; so that we haue hence exceeding comfort, that of such base slaues of all sinne, he vouchsafeth to accept of vs, passing by what we are by nature, and acknowledging vs as we stand by faith.
Secondly, considering what instruments Vse 2 God maketh choyce off, in his seruice, they yt are rich in this world, ought not to despise the poore, neither yet the high those that are set in low places, who indeed are most subiect to contempt. This the Apostle Iames Iam. 2.5, 6. inferreth, Chap. 2. Hearken, my beloued brethren, hath not God chosen the poore of this world to be rich in faith, and heires of his kingdome? but ye haue despised the poore, &c. This is to crosse the proceedings of God, and to set our selues against him, casting downe those whom he lifteth vp, and lifting vp those whom he casteth downe. This falleth out many wayes: First, when they are aflicted & persecuted by the mighty men of the world. Our poore brethren before vs had wofull and lamentable experience of this point, who suffered for the religion of Christ, for the defence of the Gospel, for the profession of their faith, and the testimony of a good conscience. This Christ foretold, Matth. 10.22. Thus the Apostles found it, and such as followed them, and beleeued their doctrine, had no better entertainment: for the world is alwayes like it selfe, we shall neuer prooue it to be any changeling. An enemy it was to the sauing knowledge of the word, an enemy it is at this present, and an enemy it will be in the ages to come,
Secondly when the rich men of this world deale hardly and harshly with them, in the affaires of this life, wringing and wresting from them vnconscionably, and deceitfully what they can. This is forbidden in the Law, Leuit. 25.14. If thou sell ought vnto thy neighbour, or buyest ought of thy neighbours hand, ye shall not oppresse one another. And the Apostle in the Epistle to the Thessalonians,1 Thes. 4.6. Let no man ouerreach or defraud his brother in any matter, because that the Lord is the auenger of all such.
Thirdly,Esay 3.15. when they waste and were out their bodies with toilesome labours vnrewarded, as the Egyptians did deale with the Israelites: and as the Apostle Iames complaineth at large, Chap. 5. that the rich liued in pleasures on the earth, and fatted themselues as in a day of slaughter,Iam. 5.4. and kept backe the hire of the labourers by fraude that reaped their fields.
Fourthly, we must consider that the elect are not alwayes eased of the burden of pouerty, but it lyeth heauy sometimes vpon them, that God may try their patience, and others beneuolence. God maketh them obiects of our pitty, and therefore he will not haue all to be aloft. Our Sauiour teacheth,Matth 26.11. that the poore we must alwayes haue with vs. The loue and [Page 177] fauour of God must not be measured by the deceitfull rule of outward things. He maketh the poore oftentimes to be rich in faith, and heires to a kingdom, while he sendeth the rich empty away.
Are we then in want? and doe we stand in need of the things of this life? we must take vp our crosse willingly, and follow our master cheerefully; [...]th. 8.20. he saith, The Foxes haue holes, and the birds of the ayre haue nests, but the Sonne of man hath no where to lay his head. Wee are by Christ made heires of glory, let vs by faith wait for that inheritance, which shall aboundantly supply all our wants.
Fiftly, let those that haue this worlds good, looke to themselues, that they be not high-minded, [...]m. 6.9, 10. neither trust in vncertaine riches, 1 Tim. 6. God can make them low when it pleaseth him, and therefore they are not to aduance themselues aboue their brethren. He can lay their honour in the dust, and make all their glory vanish away, as the flower of the grasse: and therefore let him that is rich, reioyce in that he is made low, Iam. 1.10.
Lastly, let vs not haue the faith of Christ in respect of persons, neither esteeme of the religion of Christ by outward things, as the greatest sort doe. Who are iudged (by such indeed as want iudgement) to be in the best case, but such as flow in wealth and abound in riches? who are most admired, and accounted the only men of the world, and set before vs as examples and presidents in all things to be followed, [...]al. 17.14. but such as haue their portion in this life, whose bellies the Lord filleth with his hidde treasures, and they leaue the rest of their substance to their babes? To doe as they doe, to liue as they liue, to loue as they loue, is made as the starre, by which all should saile and guide the shippe. If they be irreligious, and no feare of God before their eyes, others take this as a good warrant to themselues to bee contemners of holy things also. If they thinke scorne to attend vpon the ordinance of God, and to be conscionable hearers of his word, it were no good manners for the meaner sort to goe before their betters, and to be more forward then they.
Thus are men become partiall iudges, when they account such as carry the greatest pompe and shew, to be the onely religious men, and patternes for other to follow: by which meanes such as are religiosu indeed, grow vile and contemptible. Hence it is, that the Apostle Iames [...]am. 2.1. saith, Chap. 2. My brethren, haue not the faith of our Lord Iesus Christ, the Lord of glory, with respect of persons. The meaning is not, as if the higher places did, not pertaine to the higher persons, and the chiefe roomes to the chiefest degrees among men; but that in matters of religion, we must not be carried away with a preiudicate opinion to cleaue to those, and to their iudgement that are mighty in the world, onely because they are mighty; and to reiect those and the trueth which they professe, because they are poore and lowly in the eyes of the world.
The persons of men, that is, the outward qualities of their birth or honour, or riches, must not set a byas vpon our iudgement to sway vs that way, to conclude that they are of a false religion that are poore in this world; and contrariwise, that their religion must of necessity be sound, because they are great, or honourable, or wealthy, or noble, or prosper in the earth. This is a deceitfull rule, and yet it is the square wherby the greatest sort measure all things. If they see a multitude follow one course in matters of faith, and runne by heapes and throngs all one way, they also for company thrust in themselues among them, and conclude, that this must needes be the best way, because the most walke in that broad and beaten path: forgetting the commandement of God in the Law,Exod. 23.2. Thou shall not follow a multitude to doe euill: and the counsell of Christ in the Gospel, The gate is wide, and the way broad that leadeth to destruction, and many there be which goe in thereat, Matth. 7.13. Wherfore we must learne, that multitude is no note of true religion, nor riches, nor prosperity, nor glory, nor outward blessings: forasmuch as these are common to the godly and vngodly, to the beleeuers, and to the infidels; The word of God must be our rule in this life, which shall be our Iudge in the life to come. This is no way partiall, neither can it deceiue any.
Lastly, seeing persons weake and contemptible Vse 3 in the world, are oftentimes highly regarded of God: it teacheth vs to praise the Name of God for it, and to acknowledge it to be his gift, and to returne him the glory, who out of the mouth of babes and sucklings ordaineth praise vnto himselfe, Psal. 8.2. We see this in the song of Hannah, 1 Sam. 2.1. she prayed and praised the Lord, her heart was enlarged ouer her enemies, she reioyced in his saluation. So in the song of the blessed Virgine, Luke 1. My soule magnifieth the Lord, and my spirit hath reioyced in God my Sauiour, for he hath regarded the low estate of his handmaide, &c. In like manner Christ gaue thankes to his Father, that had hid the mysteries of his kingdome from the wise and prudent of the world, and reuealed them to babes, Matth. 11.25. Thus doth it belong as a speciall duty vnto vs, whensoeuer we see these workes of God (as if we open our eyes, and will not be blinded, we may daily see them) to adore them, and to magnifie his power, and to praise his Name.
This hath many particular branches. First, we must confesse our selues miserable by nature, and no good thing in vs to raise vp our selues aboue others, being no way better then others. We cannot too farre cast downe our selues, nor pull downe the pride of this flesh that is ready to lift vp it selfe against his Maker. We are a lumpe of earth, and worse then the bruit beasts▪ and the dust out of which we were taken. We are fallen from God, our excellency is gone.
Secondly, whatsoeuer we haue, it is his gift, we haue receiued it at his hands, it commeth downe from aboue: and therefore let vs not glory, as if we had not receiued it, 1 Cor. 4.7.
Thirdly, let vs walke worthy of our calling, euen of those mercies, which we haue tasted, and acknowledge our selues to be vnworthy, of them. Then we are indeed thankefull vnto him, when we are dutifull vnto him.
Fourthly, let vs be humble in our owne eyes, and not boast of any thing in our selues, or in our owne merites, neither let vs thinke our selues worthy to be regarded of him. This is the way to stoppe the course of his mercies, to boast of our owne merites. Iacob did not so, he accounted himselfe lesse then all the mercies of God, and the trueth which he had skewed vnto his seruant, Gen. 32.10. The Saints doe all, and alwayes, cast downe themselues before him in true humility; whereas hypocrites are puffed vp with the wind of their owne conceits, and swell aloft like the Surges of the sea, as we see by the example of the Pharisee, Luk. 18.11. he gaue thankes to God for fashion sake, but pride possessed his heart, and wrought in him the contempt of his brother, that was more righteous then he.
Fiftly, from hence we may assure our selues of greater mercies, and farther blessings. One mercy draweth on another, vntill they flocke together on a heape. If we be thankefull for lesser, we are assured of greater. They are as the first fruits that sanctifie the whole. Paul hauing found by experience that God had oftentimes deliuered him from present death, hath his confidence in him that he also will deliuer him, 2 Cor. 1.10. This is as a sure staffe to leane vpon in all distresse, to be assured that he is vnchangeable, with whom is no shadow of turning; [...]n. 3.10. he is said to repent of the euill that he hath spoken that he would doe, and not to doe it, but he repenteth not of the good that hee sheweth to his seruants, forasmuch as whom he loueth, he loueth them to the end.
Sixtly, let vs keepe a register of his blessings, and so settle them in our hearts, that we neuer forget them, but may thereby be prouoked to set forth his praise. We cannot open our eyes in the day, nor thinke vpon him in the night season, but we haue innumerable testimonies of his loue toward vs. Let vs not therefore be silent and hold our peace, but say to our owne soules, with the Prophet, Psa. 103 1.2. Blesse the Lord, O my soule, and all that is within me, blesse his holy Name; blesse the Lord, O my soule, & forget not all his benefits. Giue him therefore the glory in all things, and let vs prouoke others to praise him, and tell of his wondrous actes. It is a sweet smelling sacrifice that God delighteth in, he smelleth the sauour of it a farre off, and is well pleased with it. This duty ought to be the continuall practise of our life, it should arise with vs in the morning, and lie downe with vs in the euening. We haue receiued much from Gods good hand, shall we returne nothing to him againe like the barren earth that yeeldeth no encrease? The waters that by secret conduits, or conueyances doe come to the sea, returne openly into it againe, so that all men see it and behold it, how the riuers runne into the sea, Eccle. 1.7. So the graces of Gods Spirit as the waters of life, which God doth secretly conuey into the hearts of the godly, ought publikely to haue their recourse vnto him againe, by praise and thankesgiuing. There is no great Lord that bestoweth any possession or tenement vpon his tenant, but he reserueth some rent, to acknowledge the seruice and homage he oweth. God hath bestowed much vpon vs, we are all his Coppy-holders, we hold at the pleasure of our grand Lord: The rent that he hath reserued, is praise and thankesgiuing: if we withhold this from him, and will not pay him, we haue forfeited our estates, we haue deserued to haue all taken from vs and seazed into the Lords hands againe, from whom they came.
21 Of Gershon was the family of the Libnites, and the family of the Shimites: these are the families of the Gershonites.
22 Those that were numbred of them, according to the number of all the males, from a moneth olde and vpward, euen those that were numbred of them, were seuen thousand and fiue hundred.
23 The families of the Gershonites shall pitch behind the Tabernacle Westward.
24 And the chiefe of the house of the father of the Gershonites shall be Eliasaph the sonne of Lael.
25 And the charge of the sonnes of Gershon, in the Tabernacle, of the Congregation, shall be the Tabernacle, and the tent, the couering thereof, and the hanging for the doore of the Tabernacle of the Congregation.
26 And the hangings of the Court, and the Curtaine for the doore of the Court, which is by the Tabernacle, and by the altar round about, and the cordes of it, for all the seruice thereof.
We haue seene already the numbring vp of the sons of Leui in generall: and then in particular such as come immediately of his sonnes, whose posterity are farther set forth vnto vs in this diuision, and afterward, according to the three chiefe and principall families. Of all obserue in generall thus much, touching the order, that there are fiue points set downe by Moses; First, the families are numbred that came of them. Secondly, the particular number of the persons is described. Thirdly, their place of abode is limited and appointed. Fourthly, the chiefe ouerseer, or superintendent of the house is named. Fiftly, their office and charge is assigned to euery one, as it were a field in which they ought to labour, and as a garden in which they ought to plant.
The trueth of these things shall farther be opened vnto vs in each of them, in the families of the Gershonites, and in the families of the Kohathites, and in the families of the Merarites. Touching the Gershonites, they are described vnto vs in these words, from the 21. verse, to the 27. The families descended of Gershon are two, the Libnites, and the Shimeites in the 21. The persons amount in the whole to seuen thousand and fiue hundred, in the 22. their mansion was behinde the Tabernacle Westward, in the 23. the chiefe captaine of them was Eliasaph, the sonne of Lael, in the 24. Lastly, their order and office was to carry the couering and the hangings of the Tabernacle, in the 25. verse. Thus we see, that things were not shuffled and confounded together, but euery one of them knew their station. All things were not confusedly committed to all, but euery one had his peculiar office and charge, which was as it were the vineyard that they were to dresse. We learne from hence, [...]octrine 1. [...]ery one the Church [...]th his pro [...]r and pecu [...]r office. that euery one in the Church, both Minister and People, haue their proper and peculiar charge different frō other. The Lord did by precept distinguish not only betweene the calling of the Leuites and the people, but between Leuite & Leuite. For ye Leuites were either called Priests, or by the common name of Leuites which were not Priests. The Priests were either the high Priest, as Aaron the father, and Eleazar his sonne after him, &c. or such as were vnder him ouer the rest, as Eliasaph, the ouerseer of the Gershonites, or Elizaphan the ouerseer of the Kohathites, or Zuriel of the Merarites. Their office was publikely to teach, to pray, to offer sacrifice, and to keep the vessels of the Sanctuary. The office of the other Leuites was to minister and serue the Priests in all things belonging to the discharge of their necessary duties. Thus God alotted to euery one his seuerall office to bee as his standing place in the army, out of which he should not step forth one foote either to the right hand, or to the left. This appeareth most notably in the first booke of the Chronicles, where Dauid setteth a particular order among the families of this tribe, [...] Chro. 24 1. [...]nd 25.1. and [...]6.1. and sorteth out to euery one his speciall charge, both for the Priests & Leuites, who should be singers, who should be porters, who should haue the charge of the treasures, and who should be appointed officers and Iudges. This appeareth more plainely in the new Testament, as, 1 Cor. 12.28.29. God hath set some in the Church, first Apostles secondly, Prophets; thirdly, teachers: after that miracles: then giftes of healings, helpes in gouernment, diuersities of tongues. Are all Apostles? are all Prophets? are all teachers? &c. All haue not one office; all haue not one gift; but as he noteth in the beginning of that chapter, there are diuersities of gifts, diuersities of administrations, diuersities of operations: and afterward,Vers. 8, 9, 10. To one is giuen by the spirit, the word of wisedome, to another the word of knowledge by the same spirit, and to another the working of miracles, to another Prophesie, to another discerning of spirits, &c. This he sheweth also expresly in the Epistle to the Romanes, chap. 12.6. Seeing we haue gifts that are diuers, according to the grace that is giuen vnto vs, whether we haue Prophesie, let vs Prophesie, &c. or Ministry, let vs wait on our Ministring. &c. 1 Pet. 4 14. The Apostle Peter hath a generall sentence tending to this purpose, As euery man hath receiued the gift, euen so minister the same one to another, as good stewards of the manifold grace of God. Lastly, we reade in the Epistle to the Ephesians, chap. 4.7.11. Vnto euery one of vs is giuen grace, according to the measure of the gift of Christ, who gaue some to be Apostles, and some Prophets, and some Euangelists, some Pastors and Teachers. Thus God hath appointed, that euery one should haue his proper function and office.
For as it is in the naturall body, so is it in Reason 1 the mysticall body of Christ, which is the Church. But in our naturall body euery part hath his office, and knoweth his place, and dischargeth his duty without intermedling, and incroaching vpon the right of another. So should it be among the faithful, we haue diuers and distinct giftes, for the good of the Church. This is the reason of comparison, vsed by the Apostle in sundry places, as Rom. 12.4, 5. As we haue many members in one body, and all members haue not the same office: so we being many, are one body in Christ, and euery one members one of another. Where he teacheth, yt as we haue in our naturall body many members, so we haue in one Church many members: as all members in the natural body haue not one office, so all the members of the Church haue not one office: as the many members in the naturall body, haue one head wherin they are, so many members in the mysticall body, haue one wherein they are: and last of all, as in the naturall body, euery member is anothers, so in the Church euery member is not his owne onely, but anothers, and is set in the body for the benefite of the whole. The same similitude, to ye same purpose, is vsed in the former Epistle to the Corinthians, chap. 12.12.14. As the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ, &c. for the body is not one member, but many. For if they were all one member, where were the body? but now there are many members, yet but one body: therefore also there must bee many members in the body of the Church.
Againe, such as transgresse this rule, and Reason 2 break those bounds that God hath limited vnto them, cannot prosper. For as Christ our Sauiour maketh this a generall rule as the ordinance of the eternall God, which none must dare to violate, Those things which God hath ioyned together, let none put asunder, Matth. 19.6. So is this also a certaine rule to be obserued, to the end of the world, That whatsoeuer things God hath separated, no man must presume to [Page 180] ioyne and iumble together. For as the Lord knew this order of distinguishing offices to be very expedient and good for the Church: so he hath not ceassed to punish the breakers, and to reuenge the contemners of it most seuerely, of what calling and condition soeuer they were. This we see verified in Corah, Dathan, & Abiram; they presumed aboue their vocation, & would needs take vpon thē the Priesthood, [...]ob. 16.10. to burne incense before the Lord, contrary to the ordinance of God, & therfore went down into the pit, and dyed not the common death of other men: for the earth opened her mouth, and swallowed them vp with al that they had, and fire came downe from heauen, and consumed the residue. When Vzza supported the Arke being ready to fall (for the oxen stumbled) the anger of the Lord was kindled against him, [...]ro. 13.10 & he smote him, because he put his hand to the Arke, so that there he dyed before God. The like we might say, touching Azaria the king of Iuda, who was stricken with an incurable and vnrecouerable leprosie, because in the pride of his heart, he forgate the office of a Prince, and vsurped the office of the Priest, and went into the Temple, [...]ro. 16.18 to burne incense vpon the Altar. All which direfull and dreadfull examples ought to teach vs how acceptable this comely order of seuerall callings is to God, both to breed in our hearts a care and endeauour to keepe it, and a feare and terrour to breake it.
Reason 3 Thirdly, Christ is as a wise master of the house, that fitteth to euery man his standing: he is the Lord of the Church, he appointeth callings, and hath in himselfe fulnesse of grace, from which euery one receiueth his measure, Ioh. 1.16. Col. 1.19. Hence it is that he is compared to a great Prince, who, going into a strange countrey, called his seruants, and deliuered them his goods, [...]t. 25.14, 15 to one he gaue fiue talents, to another two, and to another one, to euery man after his owne abilitie, and straightway went from home. As we haue wisdome, skil, knowledge, and experience giuen vnto vs to deale, so God dealeth with euery man. A Captaine in warre, is carefull to set euery one in his proper place, that he may know his Captaine, his colours, his standard, his march: out of his standing he dareth not to remoue, that he may please him that hath chosen him to be a souldier. [...]h. 5 14. Christ is the Generall of his Church; the faithfull are his souldiers: all their life is a continuall warfare, which costeth them great paines and much sweating, & sometimes they must resist vnto blood, [...]b. 12.4. striuing against sinne. As then souldiers in warre haue and hold euery one his standing place in the sight of their captaine: so euery Christian should keepe his seuerall calling in the presence of the Lord of life, who hath in great mercy and wonderfull wisedome appointed them thereunto.
Vse 1 Now the vses remaine to be opened & expressed for our edification. And first of all, it teacheth that distinct callings in the Church and commonwealth are the ordinance of God and his appointment, not the inuentions and deuises of men. The Apostle saith, He gaue some to be Apostles, and some Prophets, Eph. 4.11. and some Euangelists, and some Pastors and Teachers: and elsewhere he addeth, Are all Apostles? 1 Cor. 12. [...] are all Prophets? are all Teachers? are all workers of miracles? haue all the gift of healing? doe all speake with tongues? doe all interpret? The like he speaketh of the priuate families, and of the duties that belong to euery one therin, both to husbands and wiues▪ to masters and seruants: to parents and children. As then God hath distributed to euery man, as the Lord hath called euery one, so let him walke.1 Cor. 7.17. This is ordained to be obserued in all Churches. We shall neuer learne to performe our duties to God, and to each other, except we be perswaded and resolued in this point. The husband will be ready to forgoe his authoritie, and the wife will presume to step vp into the place of her husband. The child will behaue himselfe proudly against the ancient, and the base against the honourable.Esay 3.5. We shall see folly set in great dignity, and the rich sit in low place: it will not be strange to behold seruants aloft vpon horses,Eccle. 10.6.7 and Princes walking as seruants vpon the earth. Hath God placed vs in the calling of a seruant, and set masters ouer vs? We ought to learne & know whence this is, and to consider from whom it came. It is the Lords doing, who can abide no disorder and confusion, but will haue some inferiours, and some superiours, according to his owne law, Honour thy father and thy mother. Exod. 20.12. This doctrine serueth to establish that commandement, and to make it a perpetuall ordinance to remaine for euer. God hath not made all men excellent alike, he hath not qualified them alike, but hath giuen more to one, then to another, and would haue one to receiue profite from another. And herein doth his infinite wisedome wonderfully appeare, and diuersly shew it selfe. God is in himselfe most excellent, worthy of all honour and reuerence, and hauing all things vnder his feete, he would haue a patterne of that excellency and subiection imprinted in his creatures. In the Angels he hath set a difference, and made degrees and orders among them, one, an Archangel; other, principalities; other, thrones:Col 1.16. other, dominions: some are called, Seraphims; other, Cherubims: and therefore there is a distinction betweene them, as he hath made euery starre to differ from another in glory, 1. Cor. 15.41. He created man to rule ouer the foules of the ayre, ouer the beasts of the earth, and ouer the fishes in the sea. The Apostle teacheth that in a great house are diuersity of vessels, some to honour,2 Tim. 2 20. and some to dishonour. There is no man great, but he hath his greatnesse from him that is the greatest. There is no man made low, but he must acknowledg that the Lord hath set him there. The seruant must know that God hath put him in that seruice, and not seeke to breake the bonds wherwith [Page 181] he is tyed: but thereby receiue encouragement in the performance of such duties as lie vpon him.
Vse 2 Secondly, this serueth to reproue sundry errours and abuses of such as transgresse against the truth of this doctrine. And first heereby falleth to the ground, the heresie and impiety of the Anabaptists, who vtterly euert all orders and ordinances that God hath established both in the Church and commonwealth, and in stead thereof bring in all confusions and tumults into the world. For, the end of Magistracy is not wrongfull vsurpation ouer others, tyranny and oppression of mankind, as Nimrod the mighty hunter before the Lord, [...] 10.9. grew thus to be great; but that wee should leade a peaceable and quiet life in all godlinesse and honesty, 1 Tim. 2.2. They then that abolish Magistracy, ouerturne peace, concord, honesty, and piety: inasmuch as the Magistrate is the preseruer and maintainer of all these, and when there is no king in Israel, euery man will presume to doe what he list, and who shall controll him? Hence it is, that all Christians are oftentimes called vpon to performe obedience to the ciuil Magistrate & the higher power, [...]. 13.1.2. [...] 2.13, 14 both to the king, as to him that is supreme; and vnto gouernors, as vnto them that are sent by him, for the punishment of euill doers, and for the praise of them that doe well. We must therefore detest those Libertines, who hold that Christians need no Magistrates, but that euery man should be a law vnto himself, and not be controlled by any other, how wretchedly soeuer he liue, how vniustly soeuer he deale, how prophanely soeuer he walke. Neuerthelesse, though these be most madde and monstrous opinions, yet these monsters will not seeme to be madde without reason, as we haue declared elsewhere in sundry places. First, they say all Christians are the Lords freemen, [...]ction. and therefore must not bee brought vnder the subiection of any, 1 Cor. 7.22, 23. I answere, [...]er. liberty is twofold, outward and inward, or bodily and spirituall. For seruants may be freemen, and freemen may bee seruants. [...]l free [...]e and [...]age. Ciuill freedome is a right or power resting in the person to doe according to his owne purpose and pleasure, without being forbidden or hindred and interrupted by any other. Contrariwise, seruitude or bondage is a depriuing of one from this right, whereby he is bound to liue according to the discretion of another, and to do as he is enioyned and appointed by another, so that he cannot liue as he list. There is besides this, another kind of freedome & bondage, [...]stian li [...] and [...]tude. which is wholly spirituall. This is a freedome of the faithful, from the wrath of God, from the power of Satan, from the dominion of sinne, from the curse of the Law, from the kingdome of darkenesse, from the terrours of eternal death, as also from the burden of ceremonies, and the bondage of humane traditions; obtained to vs & purchased for vs through Christ Iesus. This is called Christian liberty, the freedome of the spirit, the freedome of the Lord, and of Christ, and such like. Now, there is also a Christian seruitude, not contrary to this freedome; or opposed against it, but set vnder it and well agreeing vnto it; which is an obligation wherby we are tyed to serue God in holinesse and righteousnes. On the otherside, the bondage that is contrary to this freedome, & bondage of the spirit, is, the slauery and captiuity vnder sinne and Satan, and therefore called the bondage of the flesh, of sinne, and of vnrighteousnesse. This seruitude is damnable, and more to be shunned and eschewed, then to be taken captiue of tyrants, and to be holden of them in a deepe dungeon, or in a close prison, or in chaines of yron. From this it is, that the Scripture disswadeth and discourageth vs,Rom. 6.21. because the end of it is death. Some of the Philosophers of the strictest sect,Cicer. parad. 5. maintained this assertion and opinion, that Onely the wise are free, and that all fooles are slaues. This hath beene accounted an hard saying,Onely the wise are freemen, and all fooles are slaues. and a strange position: but it is most true in the Church of God. For such as know God, and beleeue in Iesus Christ his sonne, are truely wise, and truly free; free I meane from sin and death, euen the freemen of God and of Christ,Ioh. 8.36. according to that saying in the Euangelist Iohn, If the Sonne shall make you free, then ye shall be free indeed; whereas al infidels and wicked ones, are fooles, and seruants of the flesh, yea bond seruants of sinne and death. This distinction between freedome of the body, & of the conscience being retained, wil shut the mouthes of all those enemies that reason against Magistracy vnder this colour, because we are ye Lords freemen: Forasmuch as we haue shewed, how farre we are free, & how far we are not free; what freedome God hath giuen, and what he hath not giuen.
Secondly, Obiect. they pretend that the iust neede no lawes to guide them, or restraine them, but are a law vnto themselues.Tim. 1.9. The Apostle teacheth, that the law is not made for a righteous man, but for the lawles & disobedient, for the vngodly, and for sinners, for the vnholy and prophane, &c. I answer, Answer. this sauoreth rankly of the Nouatian heresy: for no man is wholly or perfectly iust as these suppose, but they leaue many good things vndone, and they do many euill things: so that in many things we sinne all, Iam. 3.2. & therefore we stand in need of the law to admonish vs, to teach vs, to reproue vs, to threaten vs, yea, to curse vs and condemne vs, and so to vrge vs to that which is good. For who is so righteous & reformed, that he needeth not the law to be a spurre vnto him, to be clapped in his sides to helpe him? or who runneth so swiftly that he needeth not some encouragement to amend his pace? And if the law of God were not made against thē, yet it is for them & their benefit. And if they should commit no euill in all their life; yet they might suffer much wrong & iniury from ye hands of others, wanting the defence of the Law to protect them.
So then, the Law in some respect was giuen to the iust man, and in some respect it was not. So farre as he is regenerate by the Spirit of God, he obeyeth the wil of God cheerefully, and willingly, and so needeth not the Law: but so farre as he is in part vnregenerate and sinneth daily, he standeth in great need of it. The Apostle hath to doe with false prophets, which maintained and taught that the Law was necessary, and sought iustification by it. This he reprooueth and reiecteth in two respects, First touching iustification, which wee cannot attaine by the law, but must seeke it in Christ. Secondly, touching the rigour of the law, and the commination annexed vnto it, which serueth to terrifie the vngodly.
Obiection 3 Thirdly, they say they need no protectour, but the Lord: he it is that keepeth Israel, that neither slumbereth nor sleepeth. He is our buckler and shield, that we want not the help of the Magistrate to beare vs out. I answere, [...]nswer. The protection of the Law, is the protection of the Lord, forasmuch as it is his ordinance: as when the Lawes of men protect vs, so that we haue benefite by them, it is the Magistrats protection. True it is, God hath promised that he will not leaue vs, nor forsake vs, nor suffer an haire to fall from our heades without his prouidence; yet we must not separate his prouidence and the meanes whereby it is executed, one from another, whereof this is one meanes. The Magistrate is nothing else but the Minister of God for our good, who sitteth in his seate, and executeth his iudgment; so that they are not contrary one to another, the one being set vnder the other.
Obiection 4 Lastly, the badge of Christians is loue, which couereth a multitude of sinnes, and neuer seeketh to reuenge or resist euill by carrying of tales, and complaining of others before Magistrates. I answer, Answer. It is true, loue bringeth a cloake to couer all things that ought to be concealed, it hopeth all things, it beleeueth all things, 1 Cor. 13.7. It is not ready to beleeue an euill report flying abroad from one talebearer and whisperer to another: it is ready to interpret doubtful matters in the better part: it is ready to keepe secret the offence of our neighbour, if by priuate admonition he may be wonne: it will not relate bare words against the sense and meaning of his brother. True it is also, that Christians must suffer, not offer, and rather beare two blowes, then giue one; which is the meaning of Christs words, Mat 5.39. commanding not to resist euill: and charging that whosoeuer shall smite vs on the right cheeke, we turne to him the other also. But notwithstanding all these things, we may lawfully defend our selues by the law, though we doe not offend others against the Law. The word therefore forbiddeth not the vse of the Law, but teacheth vs how to vse it aright. And when we vse the helpe of the Magistrate, & cal vpon him to do iustice vpon our aduersaries, it is no vnlawfull, or priuate reuenge, which onely is forbidden: but to goe to the ordinance that God hath appointed, that is, to the Magistrate, who is the Vicegerent of God or his Lieutenant, to take vengeance on euill doers, Rom. 13.4. 1 Pet. 2.14.
Secondly, it reprooueth all such as thinke all callings to haue their ground out of the ground, and to fetch their foundation from earthly men out of the earth, by chance or fortune, and neuer haue so much as any thought arising in their hearts, whence their calling should come: whereas we must set this down as a rule, That the Lord himself is the authour of euery lawfull calling; the Apostle saith, 1 Cor. 7. As God hath called euery man, so let him walke. We are therefore in our calling by the appointment of God, as the souldier is in the Camp, by the assignment of his Captaine, and not by the bare will & pleasure of men themselues.
Thirdly, it conuinceth them of sin, that liue in no warrantable calling. Euery man must liue in some lawfull calling, wherein he is to exercise and occupy himselfe. Adam was employed in a calling in the Garden of Eden. Caine was a tiller of the ground: Abel was a shepheard: Noah an husbandman. All the Patriarkes, brought vp their sons and daughters frugally to labour, none was allowed and permitted to be idle. The Law is generall, Gen. 3.19. In the sweat of thy browes, shalt thou eate bread, till thou returne to the ground. Such then are condemned as liue in idlenesse, all Rogues & Vagabonds, that run vp and down among vs, cozeners, shifters, cheaters, carders, dicers, such as liue by maintaining houses of gaming, such as liue by playing, and by delighting to follow those corrupt courses, which are against the word, and haue no print or footstep out of it. But is it not lawfull to vse recreation? I answere, it is in it selfe a thing indifferent. Indifferent things must be vsed without offence. They should haue this end to fit vs to better things. No recreation must be made a vocation, or an occupation, for then it ceasseth to be recreation, and changeth his nature. It must not be vsed to hinder vs in our estates, much lesse to our vndoing or decaying: for that argueth great vnstayednesse of affections, and want of discretion, that cannot bridle themselues in such trifles.A request made to gamesters. If such as pretend the vse of recreation for the abuse of these things, were intreated to giue away their gaines and winnings to the poore, and to bestow them vpon good and charitable vses, as releeuing of the needy, redeeming of Captiues, raising vp such as are in debt and decay, maintaining of learning, establishing of the Ministery, and doing good to widows, strangers, and fatherlesse children, it could not be obtained at their hands by any meanes: which argueth that it is another thing that possesseth the heart, which they respect and ayme at, and more then a naked recreation. If there were a law made to binde all such as [Page 183] play at any games, to giue but halfe of their winnings to the poore, I thinke few or none would approue of it, or vse any pastimes at all. As then all lawfull and honest callings are of God, so are all vnlawfull of the diuell, he is the master teacher of them.
[...]e fourth [...]roofe.Fourthly, it conuinceth all such as are not content with that place wherein God hath set them, but are disturbed and disquieted in minde, through the troubles that arise from thence; as there is no calling but hath some crosses accompanying it, and attending vpon it.
The common calling of a Christian, is not without his crosses; whosoeuer will be the Disciple of Christ, must take vp his crosse and follow him. The Prophets and holy men of God, haue suffered many iniuries and reproches.
As then the former sort that liue out of a lawfull calling, are as members in the body that are out of ioynt, & gone out of the place wherein they ought to be: so these that are carried away with discontentment of their owne, and so breake into other mens callings, are like beasts that leape ouer other mens hedges, and eate vp their pasture, and are not content to goe into such places as are appointed for them. We are ready to cry out against brute beasts and vnreasonable creatures, that wil not tarry in the pastures fitted vnto them; whereas oftentimes the owners of them are more vnruly and vnpatient, that beare the image of God, and professe the Name of Iesus Christ, and therefore ought to learne contentation in all estates. Such hath beene the weaknesse of many, that they haue not beene able to beare and brooke the iniuries and indignities that haue beene offered vnto them, & thereupon haue bin ready to forsake their places, and to leaue their callings.
Hence it is, that Christ willeth his Disciples to possesse their soules with patience, Lu. 21: and Paul chargeth the Philippians, to let their patient and equall mindes bee knowne to all men. But of this vertue of contentation, we haue spoken at large before.
[...]he fift re [...]oofe.Fiftly, it reprooueth such as contemning their owne callings as vile and base, become male-content, and thinke better of themselues and their owne gifts then there is iust cause, and better then they would indeed, if they rightly and truely knew themselues. Such are all ambitious and aspiring spirits, that loue to be aloft, and scorne to be below: that seeke for themselues an higher place, and a better estate then God hath alotted vnto them, as if the bramble should seeke to be promoted ouer the rest of the trees.
If our first parents, through the tentation and instigation of Satan, grew discontent with that estate wherein they were created, & sought to be as Gods, knowing good & euill, Gen. 3, verse 5: no marueile if their posterity draw this corruption from them, as the childe that sucketh the brest of his mother.
Absolom through his high mind,2 Sam. 15, 4. was moued to fawne vpon the people, and to seeke his fathers kingdome and life also, iudging basely of his present estate, and climbing vp to an higher. What caused the Scribes and Pharisies to contemne and disdaine Christ and his Disciples,Mat 23, 6, 7. but this, they loued the chiefe places at feasts, and desired the highest seates in the assemblies, and looked to be greeted and saluted by men, Rabbi, Rabbi?
What was the cause that Diotrephes would not receiue Iohn, and the other faithfull Ministers of the word,3 Iohn 9. but did prattle with malicious words against them, neither would he himselfe receiue them, nor suffer others to entertaine the brethren? He loued to haue the preheminence in the Church. Loe here the horrible plague, and as it were the ranke poison of pride, vainglory, and ambition! These are the causes of all confusion and disorder. These weeds must be pulled out of our hearts by the contrary graces, if we would haue any wholesome hearbs grow therein. We haue many sharpe tooles lent vs, & put into our hands, if we list to set them on worke to grub them vp by the rootes.
First, we must consider the state of our bodies what it is. We are but dust and ashes,Meanes to pull downe pride and ambition. and to dust we must returne, Gen. 3. What a vaine and foolish thing is it to thinke so highly of our selues, that were raised out of the earth, & do carry about vs the matter of our mortality? If we had come downe from heauen, and had our beginning aboue the Clouds, we should haue had wherein to glory: but being all of vs fraile and mortall creatures, that are here to day, and lye in the dust to morrow, like the grasse of the fielde, Math. 6, 30. which flourisheth for a time, and by and by withereth away: what vanity hath possessed our hearts, that earth & ashes should waxe proud? Our life standeth wholly in vncertainty; it is appointed to all men, once to die, and after death commeth iudgement, Heb. 9, 27. Neither do we know at what houre the Lord will come, Math. 24, 42. Why then should we soare so high, seeing we must lie so low? Why should we say in our hearts, I will ascend into heauen, seeing our pompe shall be brought downe to the graue, and the wormes must couer vs?
Secondly, we are altogether set vpon sin, and bring foorth the bitter fruites of our corruption, in regard whereof we are more wretched then other creatures. They sinne not against God, they prouoke him not to anger, but keepe their originall condition wherein they were created: but we miserable sinners are turned out of the right way, and become abhominable; so that there is none that doth good, no not one, Rom. chapt. 3, verse 12. If then we will glory of our selues, or any thing in our selues, we must glory in our shame, hauing nothing of our owne, but sinne and iniquity.
Thirdly, we are not able of our selues so much as to thinke one good thought, neither are we sufficiently furnished to doe the least and smallest duty that God requireth of vs: we haue the spawne and seed of all sinne in our nature. We are ready to fall into the most horrible sinnes, except God sustaine vs, and hold vp our heads, and strengthen our weake knees. We cannot set forward one foot toward the kingdome of heauen. It is as vnpossible for vs to doe any good, as for a dead carcase to flie. We are as poore miserable wretches, that are dumbe, and cannot speak: blind, and cannot see: deafe, and cannot heare. The Prophet acknowledgeth that he is a man of vncleane lippes, Esay 6.5. and another confesseth, he could not speake: Ier. 1.6. our eares also are stopped, so that we cannot heare the voyce of God, that we might liue:Ioh. 8.47. Matth. 13.13. our eyes are closed vp so that seeing, wee see not, but grope as blind men in the darkenesse. The light shined in darkenes, and the darknesse comprehended it no, Ioh. 1.5. Men naturally take themselues to be sharpe eyed, and quicke sighted,Ioh. 9.41. but because they say, We see, therefore their sinne remaineth: because the carnall mind is enmity against God, for it is not subiect to the Law of God, neither indeed can be, Rom. 8.7.
Fourthly, whatsoeuer gifts are bestowed vpon vs, we must thinke meanely and humbly of our selues and of them. The Apostle willeth vs to decke our selues with lowlinesse of mind,Phil. 2.3. and that each esteeme other better then themselues. We know that our best gifts are stained with many blemishes: we feele our owne corruptions, more then the corruptions of other men, so that Gods grace, and our nature are ioyned together in one subiect. We are not therfore to despise other men, or dwell in the contemplation of their imperfections: but be alwayes working vpon our selues, and considering our owne vnworthinesse, that so we may more and more mortifie the deeds of the flesh, and grow in the graces of Gods Spirit.
Fiftly, let vs set before vs, the example of our Lord and Master, Iesus Christ: we must be ready to learne of him the lesson that he offereth to teach vs, by word & example. Hence it is, that he calleth all to him, that are weake and weary, and saith, Take my yoke vpon you, and learne of me, for I am meeke and lowly in heart, and ye shall finde rest vnto your soules, Matth. 11.29. He disdained not to wash the feet of his disciples, to teach them humility, not only by doctrine, but by practise. He is a perfect patterne, as of all other vertues, so also of this: and therefore the Apostle setteth him before vs, for our imitation, Phil. 2.5, 6. Let this minde be in you, which was also in Christ Iesus, who being in the forme of God, thought it no robbery to be equall with God, &c. He made himselfe of no reputation, and tooke vpon him the forme of a seruant, and was made in the likenesse of man. When the disciples began to contend for place of superiority, so that a strife arose among them, which of them should be accounted the greatest, he propoundeth vnto them his manner of liuing, and conuersation, and thereby disswadeth them from ambition, Luke 22.27. Whether is greater, he that sitteth at meat, or he that serueth? is not he that sitteth at meate? but I am among you as he that serueth. The whole life of Christ, euen from the first moment of his conception, vnto the last period of his assumption and ascension from the earth, doe preach vnto vs, as with a liuely voyce, his wonderfull humiliation, that he made himselfe as a worme of the earth, who was equall in glory with his Father. If this example of him that is the authour and finisher of our faith, wil not moue vs to true humility, nothing in the world will moue vs.
Lastly, pride is the preparation of vs vnto a fall, and the ready way that leadeth to destruction. The proude man that climbeth aloft, worketh his owne ouerthrow and confusion: and the higher we ascend, the greater is our downe-fall. Salomon in the booke of his Prouerbes, beateth much vpon this point, as Chap. 11.2. When pride commeth, then commeth shame: but with the lowly is wisedome: and Chap. 16.18. Pride goeth before destruction, and an hauty spirit before a fall: & chap. 18.12. Before destruction the heart of man is hauty, and before honour is humility. This may be farther confirmed vnto vs by three famous and memorable examples recorded in the Scriptures, to wit, Nebuchadnezzar, Haman, and Herod. The first, whiles he was boasting of great Babylon, which he had built for the chamber of the Empire, by the might of his power, Dan. 4.30. and for the honour of his maiesty, was driuen from the company of men, and had his habitation with the beasts of the fielde, and did eate grasse as oxen.
The second, to wit, proud Haman, swolne with the conceit of his owne greatnesse, while he thought to be clad in royall apparel which the king vsed to weare, to bee mounted on horsebacke that the king rideth vpon, and to haue the crowne royall that he weareth to be set vpon his head, was driuen to play the lacky on foot, and to dance attendance as a Page,Ester. 6.10. and 7.9.10. and not long after fell from the highest toppe and tower of honour, to the lowest degree of shame and reproch.
The third and last example is of Herode, who being puffed vp with the Syren songs of Sycophants and Flatterers, thought himselfe worthy to take vpon him the honour of God:Act. 12 2 [...]. but immediately the Angel of the Lord smote him, because he gaue not God the glory, and he was eaten vp of wormes. Behold heere, how the greatest sort of men are wonderfully deceiued in their owne imaginations, deeming pride as a stirrup to mount vp into the saddle of honour, whereas it is a steppe to bring them-downe, and a meanes to make them fall into shame and confusion.
[...]e sixt re [...]oofe.Lastly, it reproueth such as enuy at the better and higher callings of others. These are euen ready to die & consume away, when they see others placed in greater places, and adorned with greater gifts then themselues. This is a common sicknesse and sinne, and the cause of many euils that swarme in Church & common-wealth. When Ioshua heard the Elders in the hoste to prophesie, he enuyed them for Moses sake. [...]mb. 11.28. [...]. 3.26. The like we see in Iohns disciples when they heard of Christs glory and fame encreasing more & more, they feared it would turne to the diminishing of the credite and estimation of their master. The remedies, to preuent this mischiefe before it come, or to pull it vp when it hath taken hold of vs, are many. First, let vs acquaint our hearts, to reioyce at the good that doth befall them, and to be glad when any thing befalleth them for the comfort of their soules or bodies, as when one member is had in honour, all the rest are cheered and refreshed by it.Cor. 12.26. Secondly, we are to consider that all places of preferment come from God, as the Prophet teacheth: Promotion commeth neither from the East, nor from the West, [...]l. 76.6, 7. nor from the South: but God is the Iudge, he putteth downe one, and setteth vp another. Thirdly, we must al of vs make this account of our gifts, yt they are bestowed for the common good, and not onely for the priuate benefit of such as possesse them: so that the eye cannot say to the hand,Cor. 12.21. nor the head that is highest to the foot that is lowest, I haue no need of thee, without the destruction of the whole body. Fourthly, the fewer our gifts, and the lower our places, and the smaller our callings are, the lesser & lighter account we are to make; wheras such as haue the greatest charges haue the greatest account to make, according to the rule of Christ: [...]e 12.48. Vnto whomsoeuer much is giuen, of him shall be much required: and to whom men haue committed much, of him they will aske the more.
The higher therefore a man is exalted, the more is he bound to God, and to them ouer whom he is set, and to those among whom he liueth; so that there is no gift, no honour, no calling without his burden and account. For as the starres haue light▪ but for mans vse: so we haue gifts, but for others benefit. Lastly this consideration (if there were no other) is sufficient to correct all pride and ambition in vs, to wit, to examine our owne ability, and we shall finde, that there cannot be so small a charge committed vnto vs, but the same is able to make our shoulders shrinke and crack, yea to bow and breake, if we doe our duties as we ought to doe. For our infirmities are so great, and our strength so little, that whosoeuer sifteth himselfe throughly, and tryeth his owne giftes without hypocrisie and flattery, shall find that he is able to do as good almost as nothing at all. If we thinke vpon these things, it will be as a bridle to restrain vs from soaring and climbing so high, and a forcible means to breed in vs contentation in our places whatsoeuer they be, whether high or low, whether great or little.
Thirdly, it is a comfortable thing to a mans Vse 3 conscience, in life and death, in prosperity and aduersity, to remember that we haue thus serued God, & fulfilled the callings with a good conscience that he hath laid vpon vs. The faithfull seruant, that hath giuen to his fellow seruants their portion of meat in due season, shall be most happy, and be made ruler ouer all his goods. He that occupied his masters talents, and gained by them, heard this comfortable voyce,Matth. 24.47. and 25.23. Well done good and faithfull seruants, thou hast beene faithfull ouer a few things, I will make thee ruler ouer many things, enter thou into the ioy of thy Lord. Euery calling fitted vnto vs, is as a field giuen vs to till. We may praise and commend the greater farmes,Virg. Georg. lib. 2. Laudalo ingentia rura, Exiguum co [...]to but it is better to husband the lesser, forasmuch as our eye may more easily ouersee it, and our losse shall be the lesse if we neglect it. We shall finde enough to doe in the manuring of a little ground, if we will keepe all things in a right order. So it is, much more, in those places wherein God hath set vs: the highest calling, deserueth greatest commendation, howbeit, it draweth with it the greatest duties, it requireth the greatest gifts, and bringeth the greatest account. Wherefore the lesser our calling is, the better it may be employed, and the more easily it may be dispatched. If wee looke into the duties of the lowest callings, we shall see they require great labour, diligence, care, and faithfulnesse. The greater our emploiment of those gifts hath bin which we haue receiued, the more shall our comfort be, when we must goe the way of all flesh. We see this in the Apostle Paul, 2 Tim. 4.7.8. who being in a maner at the point of death, found great ioy of heart in the remembrance of this, that he had endeauoured with a good conscience toward God and man, to walk in his calling: I am now ready to be offered, and the time of my departure is at hand; I haue fought a good fight, I haue finished my course, I haue kept the faith: henceforth there is laid vp for me a crowne of righteousnesse, which the Lord the righteous Iudge shall giue me at that that day, &c. Thus it shall be with vs, if we walke in his steppes: if we bee faithfull in our places, we shall find the same comfort in our death and departure out of this world, and say with ioy of heart, Lord, now lettest thou thy seruant depart in peace, Luke 2. The contrary practise will be most fearefull and terrible vnto vs. He that is a wicked man and an vnprofitable seruant and slouthfull, that hideth his talent in the earth, or smiteth his fellow seruants, and beginneth to eate and drinke, and to be drunken, perswading himselfe that his master delayeth his comming, shall haue his talent taken from him, and be cast into vtter darkenesse, where shall bee weeping and gnashing of teeth.
If then we would haue this comfort to belong vnto vs, and this threatning to be put farre from vs, we must be carefull to performe the duties both of our generall and speciall callings. If we performe the generall & common duties of Christianity, and yet faile in the particular parts of our callings, we shall want this ioy of heart, which we desire to feele in our selues.Euery one hath a double calling. Euery one of vs hath a double calling: and we must shew our selues to be the seruants of God, not onely in doing generall duties, as in coming to Church, in hearing the word, in receiuing the Sacraments, in following peace, and walking in righteousnesse; but also by employing our selues, in our particular vocations, as in being a Magistrate, or Minister, or housholder, or subiect, or seruant, or child, or Artificer, or husband, or husbandman, and such like: that so we may please God by bearing our selues in them with good conscience, and therby receiue occasion to reioyce before him. There can be no comfort vnto them, that they belong to God in Iesus Christ, that do follow the generall, and faile in their particular calling. The Minister that liueth in all common duties, vnblameable in life, deuout in prayer, feruent in loue, carefull in the fruits of righteousnesse, cannot comfort himselfe, if hee bee a dumbe dogge, and an idle shepheard, not able to guide the people of God, and to feed them with the wholesome word of life: Forasmuch as he is an euill Minister, and a fearefull woe pertaineth vnto him, 1 Cor. 9.17. The gouernour of a family, that regardeth not the education of his children in the feare and information of the Lord, and to prouide necessary things for them, (so farre as God shall inable him) with a good conscience, is a wicked parent, howsoeuer hee seeme otherwise neuer so deuout and religious. What we are in truth, is better discerned by our carriage at home, then abroad: in our priuate families, then in the company of others. Many are religious, because the company is so, and because they are present with those that doe affect it. But we must not be esteemed & iudged off, by one brunt or pang, which may deceiue; our heart shall better be made knowne by our ordinary demeaning of our selues, among those with whom we haue our callings. It was a notable testimony of true piety▪ & a religious heart in Dauid, when he professed that he would walke within his house with a perfect heart, Psal. 101.2. Euery hypocrite will talke of religion, when others doe so, but we must make it our talke and communication within our houses, reforming them according to the ordinance of God, and instructing them that liue vnder our roofe in the word of God.
Lastly, it is our dutie, as we haue receiued Vse 4 a proper and peculiar calling, so to walke in the particular duties of our seuerall callings, whereunto we are called, that so we may serue him that hath set vs in them, and receiue occasion to reioyce before him. As he hath called vs, so let vs walke, whether we be Ministers or people, husbands or wiues, in Church or Common-wealth. This is the generall rule often remembred by the Apostle, 1 Cor. 7.20, 24. Let euery man abide in the same vocation, wherein he was called, and a little after, Let euery man wherein he was called, therein abide with God. Let vs not stretch our selues beyond the bounds of our calling. If the hand through enuy of the greater gifts of the eyes, would needes take vpon it to see, and by seeing to direct the body: or if the eye, not contenting it selfe to see for the whole, would seeke to speake and vtter a voyce, as the tongue: if the head would attempt to walke and take vp the office of the feete: or if the left hand hauing the same gift with the right, would maligne it, because it is more apt, strong, ready, quick, and able to execute the function belonging vnto it; who would not complaine of this confusion, as most vnnaturall and monstrous, threatning the ruine of the whole body? This duty hath many branches. First, it teacheth, that euery one ought to haue a proper and personall calling, wherein he is to walke diligently, carefully, and painefully, whether he be high or low, rich or poore, bond or free, all without exception, must haue a particular vocation of his owne. Christ is called in the Gospel the Carpenter, Mar. 6.3. Moses kept his fathers sheepe, Exo. 3.1.Psal. 78.72. Ephe. 4. [...] Dauid followed the Ewes great with young. Euery one must labour, working with his hands the thing which is good, that he may haue to giue to him that needeth.
Secondly, it is very comfortable to vs to be busied in them: we must looke for a blessing vpon vs and them, while we continue in them. God appeared to Moses in a slame of fire out of the middes of a bush, while he kept the flocke of Iethro his father in Law. Dauid was chosen and taken from the sheepefolds to feed the people of God. The Lord tooke Amos Amos 7. [...] as he followed the flocke, and said vnto him, Goe, Prophesie vnto my people Israel. While the shepheards were attending their flocks by night, and abiding in the fields, an Angel of the Lord brought them tidings of great ioy which should be to all people, that to them was borne that day in the City of Dauid, a Sauiour which is Christ the Lord, Luke 2.10, 11. The like we might say of Iacob, while he was faithfull in his calling, the Lord appeared vnto him. He chose his Apostles as they were busie in their callings and painefull in them:Gen. 31. [...] Matth. 4 [...] 21 and [...] Peter and Andrew, as they were casting a net into the sea: Iames & Iohn his brother, as they were mending their nets, for they were fishers: Matthew the Publican, as he sate at the receit of custome: he saith vnto him, follow me; who arose immediatly & followed him, Mat. 9. While we walke in our callings, we may look for a blessing, but when once we goe from them, and either forsake our calling, or busie our selues in other mens callings, we can expect no [Page 187] blessing at his hands; for when we leaue them, he leaueth vs: when we returne to them, he returneth to vs.
Thirdly, euery one must iudge and esteeme his particular calling to be the best and fittest for him. The Apostle confirmeth this by his owne practise and example, Phil. 4, 12. I haue learned in whatsoeuer estate I am, therewith to bee content. This will arme vs against all discontentment and murmuring against God, and make vs quietly to keepe our owne standing. When Absolon was not content with the place of a Subiect, and to be accounted the Kings sonne, but said, O that I were Iudge among you, 2 Sam. 15, 4. then he sought his fathers kingdome. [...]. 20, 24. When the sonnes of Zebede contented not themselues with the calling of Disciples, but were enflamed with the thirst of honour, and desire of dignity, to be the greatest in the kingdome of Christ, then arose enuy and heart-burning among them. It is altogether vnpossible, that we should rest well pleased with our callings and conditions, and not climbe aloft aboue the places wherein we are set, except we set downe this as our rest, that our calling, such as God hath appointed, is the fittest and meetest for vs.
Lastly, euery one is bound to glorifie God in his calling, though it be neuer so meane or base. Wiues are charged to be obedient to their owne husband, that the word of God be not blasphemed, Tit. 2, 5, 10. Seruants are commanded to please their masters in all things, that they may adorne the doctrine of God our Sauiour in all things, Tit. 2, 10. That the Name of God and his doctrine be not blasphemed, 1 Tim. 6, 1. This ought to be propounded vnto vs, and set before our eyes, to make it the end of all our actions, that whether we eate or drink, or whatsoeuer we do, we may do all to the glory of God, 1 Cor. 10. It is not the highnes or lownesse, the greatnes or meannesse of our calling, that God so much respecteth, as the sincerity of the heart of him that walketh in his calling. If it be not sound, all our actions are corrupt. We must not think, that onely men of high callings are to giue glory vnto God, it is a common duty required of all: and woe vnto vs, if we do it not. The heauens declare the glory of GOD, much more ought man, endued with reason and vnderstanding.
27. And of Kohath was the family of the Amramites, and the family of the Izeharites, and the family of the Hebronites, and the family of the Ʋzzielites: these are the families of the Kohathites.
28. In the number of all the males, from a moneth old and vpward, were eight thousand and sixe hundred, keeping the charge of the Sanctuary.
29. The families of the sonnes of Kohath shall pitch on the side of the Tabernacle, Southward.
30. And the chiefe of the house of the families of the Kohathites, shall be Elizaphan the son of Vzziel.
31. And their charge shall be the Arke, and the Table, and the Candlesticke, and the Altars, and the vessels of the Sanctuary; wherewith they minister, and the hanging, and all the seruice therof.
32. And Eleazar the sonne of Aaron the Priest, shall be cheefe ouer the cheefe of the Leuites, & haue the ouersight of them that keepe the charge of the Sanctuary.
Now we come to Leuies second sonne. We haue spoken before of Gershon, of whom came the Gershonites. It followeth to speake of Kohath, for to him & his posterity were committed the most honourable offices, as we shal see afterward in the next chapter. Touching whom, we may obserue (as we did in the former) these particular points: First, the families that descended of him, which are foure in number; the Amramites, the Izeharites, the Hebronites, and the Vzzielites, verse 27. Secondly, the number of the males that came of them, to wit, eight thousand and sixe hundred, verse 28. Thirdly, the place where they pitched, to wit, the South-side of the Tabernacle, verse 29. Fourthly, the ouerseer, or superintendent of them, namely, Elizaphan the sonne of Vzziel, verse 30. Fiftly, the charge and function committed vnto them, were the chiefe things within the Sanctuary, verse 31. Sixtly, the ouerseer of all these ouerseers, and the chiefe of them that were the chiefe, was Eleazar the sonne of Aaron, who had authority ouer all the Priests and Leuites, verse 32. He was vnder Aaron appointed to haue the ouersight of them that had the charge of the Sanctuary. For Aaron himselfe was the high Priest, and his eldest sonne Eleazar was vnder him, as it were the second Priest: euen as in the reigne of Zedekiah, the high Priest was Seraiah; the second Priest was Zephaniah, as we reade in the second booke of the Kings, chap. 25, 18. The Captaine of the guard tooke Seraiah the cheefe Priest, & Zephaniah the second Priest, and the three keepers of the doore. See the notes on the Geneua Bible. The second Priest is thought to be one appointed to succeed in the high Priests roome, and to supply his place, if he were sicke, or otherwise hindred and letted by necessary occasions.
Of this family of the Kohathites came Moses and Aaron. And albeit the Lord appeared in speciall manner to Moses, called him to be a most excellent Prophet, to whom he reuealed himselfe as it were face to face, and chose him to be the Gouernor of a mighty people, yet he would haue his children to content themselues to be ranged among the ordinary Leuites, though they were not aduanced to be in the number of the Priests, much lesse to be the high Priests. And note the sincerity of Moses himselfe, that he is not ashamed to set downe this in writing, and to commit it to posterity; so that he cannot be suspected of any shew of [Page 188] ambition, or to giue any the least occasion to the vngodly of slandering him. Thus do the writers of holy Scriptures deale, without all partiality, euen in matters that do concerne themselues. This we see in Dauid, Psal. 51, in the title of it, who mentioneth his committing of adultery with the wife of Ʋriah, and his repentance for the same. The Prophet Ionah Ionah 1, 3, 17. reporteth his flying from the presence of God, and the iudgement that fell vpon him for it, in that Prophesie. The Apostle Paul spareth not to tell the Church, and to leaue it to all posterity, that he was a blasphemer, a persecutor, and an oppressor, 1 Tim. 1, 13. One borne out of due time, the least of the Apostles, not worthy to be called an Apostle, because he persecuted the Church of God, 1 Cor. 15, 8, 9. Behold therfore the purity of the word of God, & learne to confesse it, and endeuour to finde this effect of it in our hearts.
Besides, we are to obserue and marke from hence, that the Tribe of Leui of small and little beginnings did make wonderfull proceedings: for whereas he begat three sonnes: Gershon had onely two: Merari two, and Kohath foure; who could haue expected so fruitfull a posterity, that twelue men in so short a time should swarme into so many thousands? Thus doth GOD worke mightily by weake meanes, both in the naturall generation, and in the spirituall regeneration, that his glory might more brightly and beautifully appeare. We haue seene and shewed already, how God, euen when his people were most vexed & oppressed, did then most of all encrease and multiply them, and so manifested his power in their preseruation.
Likewise also we see in the new Testament, he chose out twelue Apostles, and sent them into the world, not furnished with carnall weapons,Erasm. praefac. in Iraeneum. nor armed with the force, or fauour, or friendship of mortall men. By such as were vnskilfull, he ouercame the wisedome of the wise: by few in number, he subdued very many Nations: by the weake, he vanquished the strong: by an vnwarlike company, he conquered euery high hold that lifted vp it selfe against God, & laid it equall with the ground: by such as were vnnoble and vnknowne, hee dimmed & darkned al the glory of the world: by silly and simple sheepe, he tamed the fiercenesse of roaring Lyons, that is, the cruelty of bloody tyrants: and by innocent Doues, hee draue away wily and subtill serpents.
Last of all, albeit Kohath were not the elder brother, and consequently the Ruler of Leuies house, yet in the common ministery he was preferred before the rest, and had the chiefest preheminence and place of honour aboue thē; to teach vs that God sheweth mercy from the fountaine of his owne holy will and pleasure, euen as he aduanced Moses, and called him from feeding his fathers sheepe, without any dignity or desert that was found in him. Let vs all confesse this, when we receiue any kindnesse and mercy from him: otherwise we rob him of the glory due to his name. But of these points we haue spoken elsewhere: and therefore we will come to the doctrines.
[Verse 27. And of Kohath was the family of the Amramites, &c.] Wee are to note that which was expressed before, and is repeated againe heereafter, but especially is pointed out in this diuision; that the office committed to this family, is called a charge and ministration, they had the charge of the Sanctuary, verse 28. Againe, their charge shall be the Arke, and the Table, and the Candlesticke, verse 31. And afterward, Eleazar shall haue the ouersight of thē that keepe the charge of the Sanctuary, verse 32.
From hence we learne what the office of the Doctrine Ministery is, namely,The M [...] ry is an [...] of charge. that it is an office of charge. It is required of all the Ministers, carefully to looke to the Churches and charges committed vnto them, and to attend to the flocke that dependeth vpon them. The Ministery is a great burden, and a work full of employment. This doth Peter by way of exhortation teach the Elders, Feede the flocke of God which is among you, taking the ouersight thereof, not by constraint, but willingly, &c: 1 Pet. 5, 2. Thus doth Paul instruct the Elders of Ephesus, Acts 20, 28. Take heed vnto your selues, and to all the flocke, ouer which the holy Ghost hath made you Ouerseers, to feed the Church of God which he hath purchased with his owne blood. And when he writeth to Timothy, he saith, This is a true saying, If a man desire the office of a Bishop, 1 Tim. 3, 1, [...] hee desireth a good worke. So likewise in the same Chapter, If a man know not how to rule his owne house, how shall he take care of the Church of God? And in the second Epistle, chap. 4, verse 1, 2. I charge thee before God, and the Lord Iesus Christ, who shall iudge the quicke and dead at his appearing and his kingdome: preach the word, be instant in season, out of season, reprooue, rebuke, exhort, with all suffering and doctrine. Whereby wee see, that the Ministery is an ouersight, and the Ministers, Ouerseers, and the end of their office, a caring for the Church of God diligently and vncessantly.
This may farther be shewed vnto vs by the Reason 1 force of reason. First, all the titles that are giuen vnto them, are as so many goades to pricke them forward, or as spurres clapt to their sides: I will onely speake of two, that they are Shepheards and Watchmen. The Ministers are Pastors or Shepheards, Ezek. 34.2. Eph. 4, 11. Iere. 23, 1: & the church of God is as a flocke of sheepe subiect to many enemies, as the diuell, seducers, deceiuers, heretickes, euill dooers; euen as an heard is to many wolues, and therefore they must be carefully looked vnto. Besides, they are called watchmen, the Church is as a Citty besieged day and night by strong and mighty enemies, Ezek. 3, 17. Sonne of man, I haue made thee a watchman vnto the house of Israel: therfore heare the word at my mouth, & giue them warning from me. It behoueth therefore the spiritual watchman, to keepe diligent watch.
Secondly, the Ministers are fitly called the Reason 2 Lords committees, and therefore they must giue an account for the soules committed vnto their charge. Our life must goe for their liues, & our soule must answer for their soules, if they perish through our default. This the Apostle declareth, Heb. 13, 17. Obey them that haue the rule ouer you, and submit your selues: for they watch for your soules, as they that must giue an account, [...]. 16, 2. that they may do it with ioy, & not with greefe, for that is vnprofitable for you. Some offices haue no accounts, or easie and very small belonging vnto it: but this hath an heauy and streight accounts: because the blood of such as perish, shall be required at the watchmans hands that hath neglected his duty.
Reason 3 Thirdly, we haue a gracious promise of a great reward. Our paines shall be so rewarded, that greater reward shall be for greater paines, as the Apostle teacheth, 1 Cor. 3, 8. He that planteth, and he that watereth are one: and euery man shall receiue his owne reward, according to his owne labour. The Apostle Peter concludeth this, chap. 5, 4. When the chiefe Shepheard shall appeare, [...]. 12, 3. we shall receiue a crowne of glory that fadeth not away. This ought to encourage vs to our duty, to consider that our labour shall not be in vaine in the Lord.
Ʋse 1 The vses remaine. First, seeing the Ministers must keep watch & ward ouer the soules of the people, it serueth to reprooue such as make it a matter of ease, and therefore when they are once entred into that calling, do giue themselues to idlenesse and security, [...]e first re [...]ofe. not considering that it is a worke, full of labour and imployment, full of difficulty and businesse. True it is, the Ministery is an honour, but withall it is a burden: so that whosoeuer will haue the honour, must beare the burden vpon his shoulders, for these cannot be separated. These two are as companions that cannot be diuided. Euery one is willing to heare of the dignity, but euery one is not willing to discharge the duty: euery one is ready to be preferred, but euery one is not so ready to profite others. God requireth of all Pastors, that they should instruct the ignorant,Tim. 3, 16. [...]ek. 34, 4. Thess. 5, 14. bring home them that wander, heale the diseased, comfort the distressed, support the weake, admonish the disorderly, conuince the erronious, reproue the vicious: but these sluggards that sleepe and delight in sleeping, will do nothing at all, regarding the fleece rather then the sheepe, and the benefit to themselues, more then profit to their hearers. Woe vnto such idle bellies; woe vnto such hard masters, who reape where they haue not sowen, and gather where they haue not strewed, who hiding their talents, are conuinced of greeuous iniquity in the sight of God and man. For besides those euilles which they haue of their owne, they are guilty of the death of other men, not onely as accessaries, but as principall procurers of their destruction.
This is a certaine truth, neuer to be forgotten, but to be engrauen in the hearts of euery Minister, as it were with a pen of iron, or the point of a Diamond, that so many we do kill, and euen murder their soules, as we suffer thorough our negligence and silence to perish,Gregor. hom. 11 in Ezek. & so to fall into the clawes and iawes of the diuell, who goeth about like a roaring Lyon, seeking whom he may deuoure. The Diuell standeth at receit as a cunning huntesman to cath his prey. Now he hunteth for soules, a more cruell hunter then euer Nimrod was, and these are as the diuels dogges to driue them into his nets.
If we will approue our selues to bee true Ministers indeed, we must confesse that wee are bound with a treble band of necessity, to discharge our duty, as it were with 3, strong chaines that are not easily broken; one, in regard of our selues; another, in regard of the people; and the third, in regard of God and his glory, that ought euermore to be before our eyes. The Apostle saith of himselfe, 1. Cor. 9, 16. A necessity is laide vpon me, yea, woe is vnto me, if I preach not the Gospel. They are subiect to the curse of men, that in time of famine & dearth, do withhold the corne, Prou. 11, 26. Such the people shall curse, but blessing shall be vpon the head of him that selleth it. In like manner, such as withdraw the food of mens soules, and gather it as ingrossers into their owne hands, are accursed, not of men onely, but also of God, and his curse shall enter into their soules, and not leaue them vntill he haue rooted them out: because they feede not the flocke, but feed vpon it: prey vpon it, but doe not pray for it. In regard of the people, our Sauiour saith, Luke 10, 42. One thing is necessary, and woe to them that heare not the Gospel: for as great a necessity is laide vpon the hearer, as vpō the Minister, so that where there is no vision, the people perish.Prou. 29, 18. If then we take heed to our selues, and vnto the doctrine, and continue in them, in doing this, we shall both saue our selues, and those that heare vs, 1 Tim. 4, 16.
Lastly, the consideration of Gods glory ought to be as a spurre to pricke vs forwarde to do our duties. The Apostle speaking of the Thessalonians, a most worthy Church abounding in all heauenly graces, calleth them his glory, his ioy, his hope, his crowne in the presence of our Lord Iesus Christ at his coming.1 Th. 2, 19, 20. Howbeit his glory was ioyned with the glory of God, otherwise his glory would haue turned to his shame. Hereby is the Father glorified, when we bring forth much fruite to the obedience of the Gospel: and therefore the loue of God should compell and constraine vs to publish the glad tydings of saluation Hence it is, that Christ exhorteth Peter againe and againe, as he loued him, to feed his sheepe and his lambes, Iohn 21, 16, 17. So then, such as are negligent in their duties, declare plainly, that they neither loue God, nor care for the people, nor regard their owne soules.
The second reproofe.Secondly, they are reproued that are ignorant and cannot, as they that are idle and will not teach: they that are vnskilfull, as well as they that are wilfull in detaining the word of life, the food of the soule from the people. These haue no knowledge themselues, and therefore cannot builde vp others in knowledge. They starue themselues, and therefore haue no bread to bring forth to saue the liues of others. They haue nothing in them, and therefore cannot shew any olde or new store. They are poore, and therefore haue no treasure to bestow vpon others.
No man ought to aduenture his owne soule, though he might aduantage himselfe therby, to winne the whole world, as Christ teacheth, Math. 16, verse 26. For what should this profite him in the end, when he hath cast vp his accounts, and compared his gaines and losses together? But these foolish men, to get not the gaine of all the kingdomes of the earth, but the tithes and reuenues of some one little parish, do hazard their owne soules nay more then that, the soules of many people, whom they rob sacrilegiously of the meanes of their saluation. These also are cruell mothers, or land-monsters, that in stead of feeding their children, do starue them, being worse then the sea monsters,Lam. 4, 3, 4. who draw out the brests, and giue sucke to their young ones; whereas these are become cruell, like the Ostriches in the wildernesse, so that the tongue of the sucking childe cleaueth to the roofe of his mouth for thirst, the young children aske bread, and no man breaketh it vnto them. They are silly watchmen, that in stead of warning the people, do deliuer them & betray them into the hands of the enemy. They are miserable shepheards, who in stead of pasturing their sheepe, do pester them and poison them rather, and suffer the wolfe to rent them in pieces. Christ sent out his Disciples, as sheep among wolues, Math. 10: but these are wolues among sheep, sent out by Satan to annoy the Church. They take vpon rhem to bee Captaines to conduct the host of God, but they haue no skill to doe it, and therefore woe to the people that are vnder them. It were better for them to take the place of a common souldier, and comfortably to serue in it, then by taking vpon them an higher charge of command then they can mannage, to destroy themselues, and ouerthrow many others that depend vpon them. It were better for them to learne, then to teach: and to be hearers of others, then speakers to others. Let them not despise this counsell giuen vnto them, who are fitter to be gouerned and commanded by others, then to rule and command ouer others, lest they repent when it is too late.
Thirdly, seeing the office of the Ministery is an office of trust,The third reproofe. it reproueth al such as take the charge of soules themselues, and commit them to a curate or substitute, contenting thē selues to reape the profit, but contemning to discharge the duty which they ought to doe. They go away with the fattest of the fruites of the earth, and haue oftentimes poore hunger-staruen deputies to supply their places, whose mouthes they stop with a little morsel, by which meanes also, the people go away with hunger-staruen soules. Christ preached not to the people by substitutes, to ease himselfe, or enrich himselfe, or magnifie himselfe, sitting Doctor-like at home; but took paines in his owne person, he went about from City to City, teaching and preaching in their Synagogues, taking all occasion to doe good to their soules and bodies; to their soules, by instructing of them: to their bodies, by healing of them. He was annointed as the Prophet of the Church,Esay 61, 1. Luke 4, 18▪ to preach good tydings vnto the meeke; and was sent to binde vp the broken hearted, and to proclaime liberty to the captiues: he doth not account his duty discharged, by sending out his Apostles, like to those that lay heauy burdens vpō other mens shoulders, and will not touch them with their little finger; but he ioyned his labours with theirs, ioyntly to build vp the house of God. The Prophet saith, Woe to the idoll Shepheard that leaueth the flocke: the sword shall be vpon his arme, and vpon his right eye: his arme shall bee cleane dryed vp, and his right eye shall be vtterly darkned, Zac. 11, 17. These are no better then hirelings, who care for the hire, but not for the heard: they are willing to catch from them what they can, but deliuer vnto them little or nothing. It is a ruled case by the Apostle, Rom. 12. He that hath an office, let him attend on his office: if then themselues must waite, they cannot be discharged of their waiting by any deputies, where their presence in their proper persons is required.
Hence it is, that the Apostle ioyneth their owne labour, and their owne reward together, 1 Corinth. 3, verse 8. If then labour be not proper, the recompence should not bee proper: if it be another mans paines, it ought to be another mans reward. If then they labour by another, they shall be rewarded by another; and therefore let them take heed, lest as they depriue the Church of their labours, themselues also be depriued of their reward, when the great Shepheard of the sheepe shall appeare in glory.
Let them therefore alwaies haue in remembrance the good affection of the Apostle toward the people, 2 Corinth. 12, verse 14. Behold, the third time I am ready to come to you, and I will not be burdensome vnto you, for I seeke not yours, but you: for the children ought not to lay vp for the parents, but the parents for the children. Heere is the duty of a right Pastor, not to seeke gaine by the sheepe, but to saue the sheepe. His desire was not to enrich himselfe but the people. The marke that he aymed at, was not couetousnesse; but to plant godlinesse in the people, and so winne them to God.
Woe vnto them that are otherwise minded, for God wil reueale it in due time. What then? should not the Minister liue of his labours in the Church? [...]ect. Or is it vnlawfull to take any recompence of his hearers? Was not Paul the father of the Philippians, because they maintained him, and ministred vnto him being absent? Or was none of the rest of the Apostles a father, because the Churches supplied their wants? I answer, the Apostle hath no such meaning: [...]wer. forasmuch as naturall parents themselues are to be nourished by their children in their old age, or when they fall into decay, as we see in the example of Ioseph, who preserued aliue both his father and brethren in the yeares of famine: but he declareth, that whatsoeuer he did vnto them, proceeded from a fatherly affection toward them, and that as a father he desired to enrich them with heauenly blessings in Christ, beeing carefull by all meanes to gaine their soules to God, not their wealth vnto himselfe. O that all such as are entred into this office, & haue taken this charge vpon them, were thus minded! O that the zeale of Gods house had euen eaten them vp, that they would preferre the saluation of his people, before their owne greedy and couetous affections! O that they could in these daies set before their eyes, the account that they are to giue for the sheepe committed vnto them!
Giue me leaue in this place, though it bee not according to mine ordinary manner, to lay before you a parable, which also is a true history, and therefore may not vnfitly be called an historicall parable, or a parabolicall history, it being indeed both of them: and for our better knowledge, I will sette downe certaine markes in stead of the men, [...]tis pro no [...]e signis. Ho [...] de art. Poet. defining the persons by certaine letters, but concealing their names.
G. A certaine man trauelling by the way, & meeting with a Minister that was also holden skilfull in the lawes, said vnto him, Sir, I am glad I haue met with you so fitly at this time, for I am like shortly to come into some trouble, if I doe no not looke to my selfe to preuent the danger: now I haue alwaies taken you for my friend, and therefore let me bee so bold as to aske a question of you, wherein I vnderstand and know very well, that you are able to resolue me in this and a farre greater matter.
C. The Minister answered, I am no lawyer; yet (my friend) I will do what I can for you, and giue you the best counsell that lieth in me.
G. Sir, the case is this; There was a Gentleman not farre from vs, committed to my custody certaine sheepe to keepe, and indeed I cannot deny, he gaue me a great charge of them, and promised me a good reward for my labour, so that I vndertooke the looking to them, and the feeding of them. But because I had other sheepe of mine owne also, so that I could by no possible meanes looke to both flocks; I put them out to another, who agreed for a certaine stipend couenanted between vs▪ to looke vnto them: yet he was carelesse altogether in the businesse, so that some of them stragled from the flocke and were lost; others starued for want of feeding; others were too high of the gall; others the worms did gnaw and eate vnto the bones; and others dyed of the rot; wofull is the state of that flocke. To be short, and not to trouble your patience any farther, the owner of them refuseth to deale with him that suffered the flocke to go to hauocke, but commeth vpon me, and requireth them at my hands, and threatneth to trouble me for them.
C. No maruaile, said the Minister: you are bound to answer for them: you vndertooke the keeping of them, and therefore you are to be charged with them. If I commit a treasure vnto you to keepe, I must aske it againe of you, and not of another. If you put out your childe to nurse, you wil require it againe of the Nurse that vndertooke the keeping of it.
G. I confesse (answered the other,) this to be true: but by your leaue Sir, the case is altered in my matter. For there seemeth vnto me small reason in it, and little conscience, to require that parcell of sheepe at my hands, forasmuch as I designed them ouer to another, and hee promised before many witnesses to discharge me.
C. The Minister replied, That is no matter, it is a plaine case; you tooke vpon you to see vnto them, and therefore it is great equity and conscience, that you make them good. This standeth with good reason, & is grounded vpon the law of God and man. I dare assure you, the law will passe against you by any verdict of twelue men in England, and you will be constrained to pay for them. The Gentleman trusted you with them, and not your deputy, and therefore I know no remedy for you, nor any way to helpe you.
G. I am now satisfied, I thinke you haue giuen a right iudgement. But good Sir, if the case be thus, how commeth it to passe that you do the like, and yet do not see it, or if you doe, yet thinke your selfe blamelesse? The great Shepheard of the sheepe, Christ Iesus, hath committed his sheepe to you; and you hauing also other sheepe, haue committed one parcel to your Curate and Substitute, who is careles and vnconscionable, and suffereth them to perish: how is it then that you, who went about to perswade me, do not perswade your owne heart, that his negligence shall not excuse you, but that the master of the sheepe will require them at your hands? Is it law against me, and not against your selfe? Is it equity, reason, and conscience, that I should answer for them that are lost: and doth it not stand with as great equity, reason and conscience, that you shold answer for such as you suffer to perish? I may say therefore to you as Nathan did to [Page 192] Dauid, You are the man. The case is yours, and the danger is turned vpon your own head. Repent and amend, lest Christ say vnto you, Thou euill and slothfull seruant, Luc. 19, 22. out of thine owne mouth will I iudge thee. To leaue this parable, let vs learne to looke to our seuerall functions with all diligence, remembring the great charge we haue taken vpon vs, the mainteinance that we do reape from it, and lastly, the accounts we shall giue of it.
Ʋse 2 Secondly, it teacheth the Ministers, as they desire the saluation of their people, whom Christ hath redeemed with his most precious blood, so they ought to be diligent in preaching the word in season and out of season; that their consciences may beare them witnes, that aboue all things they seeke to glorifie God in the instruction, conuersion, and saluation of the people. Great was the care of the Prophets to warne the people of God of their sinnes. They stood vpon their watch towers to descry the enemies. They attended the flocke committed vnto them. We haue a multitude of examples as it were a cloud of witnesses that haue gone before vs in this office: but especially let vs looke vnto Iesus Christ, the author and finisher of our faith, O what diligence vnspeakable appeared in him? The Euangelist noteth this out by many circumstances, Math. 9, 35, & 4, 23. Iesus went about all the Cities and Ʋillages, teaching in their Synagogues, and preaching the Gospel of the kingdome, and healing euery sicknesse, & euery disease among the people. The very word of going about from place to place, doth carry with it a manifest signification of painefulnesse. He refused to tarry long in one place, as appeareth in his answer to the Samaritans, Iohn 4. It was his meate and drinke to do the wil of his heauenly Father, for therefore he was sent. He preached and wrought miracles, not only to those that came vnto him, or were brought before him, but of his owne accord he went about vnrequested.
Secondly, it is a signe of no small diligence, in that he offered his trauell, not onely to one place, but to many: not onely to great Cities, but also to small townes and to little villages; as appeareth in the perambulation or visitation that he made for the instructiō of the soules of the poore people that wandred as sheepe without a Shepheard, preaching diligently in euery place as he went.
Thirdly, he leaueth not vnvisited and vnfrequented euery Synagogue or place of publike assembly for the preaching of the word, he tooke all occasions, and watched all opportunities to do good; he taught in the City, in the wildernesse, in the high waies, on the sea-shore, in the Ship, on the plaine, on the Mountaine, in the publike Temple, in priuate houses, in the corne fields, and where not?
Fourthly, the matter which in his doctrine he handled, namely, the Gospel of the kingdome, serueth to commend his painfulnesse vnto vs: forasmuch as truely and sincerely to preach the Gospel, is a worke of much labor, wonderfull care, and great diligence.
Fiftly, his desire was to doe all good that might be, not onely to their bodies, but to their soules: seeing he did not onely teach them, but healed, not some sorts, but all kindes of sicknesses and diseases. None of them, though neuer so dangerous and desperate, were to him incurable.
Lastly, he could not bee staied from preaching sound doctrine, and healing vnsound bodies, by the vncharitable slanders and wicked reports of the Scribes and Pharisies, who, ascribing the working of his miracles, to the power of Beelzebub the Prince of diuelles, spake all manner of euill against him. This worthy example and perfect patterne of all righteousnes, the cheefe Pastour of the sheep, ought we all to imitate that are entred into this calling: let it be as a glasse to behold our faces, and as a rule or squire to examine al our actions by it, that thereby we may stir vp our selues to be diligent in our Ministery.Seueral branches of this vse. This hath sundry branches pertaining to it, & issuing out of the same roote.
First of all, all Pastours must be diligent to know the state of their flockes, and to take heed to their heards, as Prou. 27, 23, 24. Forasmuch as riches are not for euer, and the crowne endureth not to euery generatiō. Such as are absent from them ordinarily, cannot possibly know in what state they stand, they must of necessity be ignorant of their condition. When the master of the family is away, the fellow seruants begin to smite one another, & to eate and drinke with the drunken, Mat. 24, 49. When Moses was in the Mount, & absent from the people, they fell into idolatry, and worshipped a golden calfe, Exod. 32. The presence of the Minister ought to be an example of vertue, and a stay to them in all welldoing.
Secondly, we must not be discouraged by the vngodly speeches & venemous tongues of wicked men, thereby growing negligent in our functions. Christ himselfe was euilly intreated, counted a diuell, called a Samaritan, esteemed a wine-bibber, and branded to be a glutton, a friend of Publicans and sinners; yet he ceassed not to teach and preach in euery city and village. Eliah is charged to be a troubler of the state, yet he shrinketh not backe, nor spareth to rebuke the idolatries of the Priests of Baal, 1 Kings 18, 17.Acts 16, 20 Paul and Silas are reported to trouble the City (as Eliah before was to trouble Israel) yet they continue and are not afraid to preach the Gospel of saluation. Amos was accused to the King by Amaziah, to haue conspired aginst him, Amos 7, 10. yet he would not giue ouer, nor hold his peace. This is a common practise of leud and prophane persons, to perswade mē of great countenance and high places, that we preach against them, and that it is not the word of GOD that reprooueth [Page 193] them, but that we single them out, and so entitle them to our reprehensions; verifying the saying of the Prophet, They hate him that rebuketh in the gate, and they abhorre him that speaketh vprightly, Amos 5, 10. But sinne must not be left vnreproued, and we must with deafe eares, and dumbe tongues, and blinde eies passe ouer such slanders, as vnworthy to be answered or regarded; and let vs, endeuouring to carry a cleere conscience, goe forward diligently and earnestly in the course of our Ministery, remembring the example of Christ our Sauiour, whom no cauils nor quarrels of his enemies, could restraine from preaching the word to instruct the soule, neither from working miracles to do good to the body; and considering that he pronounceth all those blessed that are reuiled, persecuted, and slandered for the truths sake, Because after the same manner they dealt with the Prophets that were before vs, Mat. 5, 11, 12.
Thirdly, we must not be afraid of the faces and frownes of men. It is the weaknesse and frailety of many men, that they are ready to stand still and start backe at euery high and bigge looke of the wicked, and thereby waxe feeble and faint-hearted at the great threatnings of the mighty.
Hence it is, that the Lord saith, Ezek. 3, 8, 9. I haue made thy face strong against their faces, and thy forehead strong against their foreheads: as an adamant harder then flint haue I made thy forehead; feare them not, neither be dismaied at their lookes, though they be a rebellious house. So he willeth Ieremy to speake vnto the people all that he commanded him, and that he be not dismaied at their faces, [...] 1, 17. lest he be confounded before them.
Lastly, we must wisely apply the word to the capacity and vnderstanding of all. To speake generally to all, is as it were to houer in the aire, and in effect to speake to none. The hearts of men are stony, and are not easily broken. They are as tough wood, that must haue many strong blowes to cleaue it. This is to diuide the word of truth aright, [...]im. 2, 15. to giue euery one his portion of meat in due season. Then doth the word become effectuall and is made profitable vnto vs, and preached with power and authority, when it is brought home to the doores of our hearts, and applied vnto our consciences.
True it is, we cannot abide to haue our sores touched, and our wounds searched: but this is the onely true and right meanes to be cured. We must therefore make much of such teaching and of such Teachers, and as we tender the saluation of our soules, so wee must desire to haue the word thus opened, & when it is so deliuered and handled, let vs submit our selues vnto it with all reuerence and carefulnes. It is a spirituall knife to launce vs, and to let out our corruptions, which are ready to fester within vs, and to hinder the worke of it.
Lastly, this serueth for instruction in a necessary Ʋse 3 duty required of the people toward their Pastours, that seeing they haue a great charge ouer them to teach them, they ought willingly to giue vnto them recompence of their labour, and a liberall maintenance for the worke of the Ministery. It is the ordinance not of man, but of GOD, that they which spend their time, their study, their gifts, their strength, their substance, and euen themselues in the most profitable and necessary seruice of the Church,1 Cor. 9, 14. should be bountifully prouided for, and haue no iust cause to complaine of want. This will appeare very plainely vnto vs,How the Leuites were maintained vnder the law. if we consider what alowance was giuen to the Leuites vnder the Law, and how the maintenance of the Ministery standeth vnder the Gospel.
First of all, the Scripture teacheth, that they had 48, Cities, and two thousand cubites of ground from their walles, which I may call as it were their glebe lands, Numb. 35. This was to them a liberall portion, and in so small a country, a great proportion.
Secondly, they had the tithes of corne,Num. 18, 21. Leu. 27, 30, 32 of wine, of oyle, and of all fruites & herbes, together with the tithes of the heards and flockes.
Thirdly,Exod. 34, 19, 20. they had the first borne of all sorts of cattell, as of Beeues, of Sheep, & of Goats, as also the prices of the rest according to the Priests estimation, Ezek. 44, 30. Neh. 10, 36. Likewise they had the first borne of men redeemed at a certaine price, to wit, at fiue shekels a man.
Fourthly, there was appropriated vnto thē the first fruites of wine, of oyle, of wooll, of corne, and of their dough, Numb. 18, 13.Deut. 18, 4. Nehe. 10, 35.
Fiftly, he had all the oblations and vowes, and whatsoeuer was dedicated vnto God and separated from the common vse, Numb. 18, 8. Ezek. 44, 29, 30.
Sixtly, the meat offerings, the sin offerings, & the trespasse offerings, the heaue offerings, and the shake offerings, and the shew-bread, Numb. 18, 9, 11. Leuit. 24, verse 9. Mat. 12, 5.
Seuenthly, the aboundance and multitude of the sacrifices yeelded vnto them a great alowance: of the peace offerings they had the brest and the shoulder; of others, they had more, of euery sacrifice they had somewhat. Numb. 18, 18. Leuit. 7, 31, 32, 34. Deut. 18, 3. Leuit. 7, 8.
Eightly, all the males were to appeare thrice a yeare before the Lord, Exod. 23, 15, and 34, 20: but none were to appeare empty before him.
Ninthly, if any man had defrauded his neighbour, and purloined his goods from him, and he haue no kinsman to recompence the trespasse vnto, the trespasse is to be recompenced to the Lord, euen to the Priest, Numb. 5, 8. The dooer of wrong is not to retaine it, but it shall remaine to the Priests vse, in case the owner be dead and haue left no kinesman behinde him.
Lastly, all these former duties were to be paid in kinde; if any desired to redeeme them, he must pay, not after his owne pleasure or price, but according to the Priests valuation, and must adde a fift part thereunto: if any part or parcell were detained,Leuit. 5, 15, 16 he was to bring a Ramme for an offering, & to make good that which he withheld, & as an ouerplus to adde a fift part thereunto. Wherefore, all things being duely considered, the maintenance of the Priests and Leuites was both liberall and honourable. Liberall, in regard of quantity and quality. Honourable, in respect of the manner, inasmuch as they were commanded to bring their offerings or gifts into ye Temple,Philo de honor. Sacerd. that from thence they might receiue thē as from the hands of God himselfe, lest the people when they brought any of their duties should vpbraid the Priest, as if he were beholden vnto them. This is the fashion and corrupt course of many vnthankfull wretches in these our daies, that plead for nothing but for their backes, and bellies, and coffers, that care not whether religion goe forward or backward, that hit the Ministers in the teeth with their paiments and liberality toward them, & thinke they liue an easie and pleasant life by the sweat of other mens browes.
So then, seeing the Ministers vnder the law that serued at the Altar had such meanes of maintenance, that they might giue themselues wholly to holy things: much more ought the Ministers of God in the time of the Gospel to be well prouided for. For as their office is greater, so the reward of their labours should be better. Our Sauiour teacheth, Math. 11, verse 11. that he which is least in the kingdome of heauen, is greater then Iohn and the Prophets; that is, the Ministers of the Gospel haue receiued an higher calling then all that went before them, and therefore there ought not to be a lower respect had vnto them. God therefore would haue them well maintained, as not pompously, so not poorely: as not wallowing in superfluity, so not wanting through necessity. They must be releeued bountifully, not liue beggerly: liberally, not sparingly or pinchingly, to the end they attend and imploy themselues in the duties of their callings, and not to be driuen or distracted from them through penury. The Apostle pointeth vnto this in the Epistle to the Galatians, ch. 6, v. 6. Let him that is taught in the word, communicate vnto him that teacheth, in all good things. And in the 9. chapter, verse 7, of the former Epistle to the Corinthians, he confirmeth this truth at large, Who goeth a warfare at his owne cost? Who planteth a vineyard, and eateth not the fruite of it? &c. The Ministers are the Captaines or Colonels of the Lords host; they are the planters of his vineyard; they are the shepheards of his flocke: and therefore ought to haue maintenance from the Church.
1 Cor, 9, 9, 10.Secondly, it were a kinde of wrong and iniustice to muzzle the mouth of the Oxe that treadeth out the Corne: 1 Tim. 5, 11 the calling of the Minister is laborious, they are the Lords ploughmen, seedmen, and haruest-men. His ploughmen, to plough vp the ground of mens hearts, Ier. 4, 3, 4: to harrow them, and as it were to fashion them anew, that so they may be fitted to bring foorth fruite, when all thornes and thistles are grubbed vp and remoued. His seed-men, to sowe the precious and immortall seed of the word in their hearts, whereby they are regenerated and borne anew, Luke 8, verse 11. 1 Pet. 1, verse 23. His haruest-men, to gather his corne into his barne, that the sonnes and daughters of almighty God may haue the food of life broken vnto them, and not perish through famine.
Thirdly, the Minister communicateth spirituall things vnto the people, which are of much more value then all temporal and earthly things. Hence it is, that the Apostle saith, Is it then a great matter, if we reape your carnall things? As if he should say,1 Cor. 9, 11. If we bestow vppon you the greater, we may well receiue the lesser things, not as a beneuolence, but as a recompence, albeit no sufficient compensation of our labours can be bestowed vpon vs, forasmuch as they owe vnto vs, euen themselues, as Paul speaketh to Philemon.
Fourthly, as the Leuiticall Priests for their seruice in the Sanctuary had a large and liberall maintenance, so ought the Ministers of the Gospel: They which minister about the holy things, liue of the things of the Temple, D. Down [...] in his ser [...] of the dig [...] and duty of the Minister. and they which waite at the Altar, are partakers with the Altar: euen so hath the Lord ordained, that they which preach the Gospel, should liue of the Gospel, 1 Corinth. 9, verse 13, 14. This condemneth the couetous practises and niggardly dealings of worldly minded men toward the Ministers, who account them that attend vpon this calling vnworthy any allowance, as being in their foolish opinion and diuellish conceit, an idle, and needlesse, and fruitlesse function. These men are of so wretched and corrupt consciences, and so voide of the feare of God and man, that whatsoeuer they can cunningly purloyne, and fraudulently conuey away from them, they thinke it well gotten and gained. But let these men know, and lay it vp in their hearts, and apply it to their consciences, that as the Ministery of the word is the ordinance of God, and the maintenance of the Ministery is the ordinance of God: so such as set themselues with might and maine against it, eyther to disanull the preaching of it, or to hinder the free passage of it, whether it be openly or couertly, whether it be directly or indirectly, do fight against God, prouoke his wrath against them, sinne against their owne soules, and ouerthrow the saluation of many thousands that might be called and conuerted by it.
Many damnable hypocrites there are in the world, that dare not openly speake against the Ministery of the word, and the preaching of [Page 195] the Gospel; for then all men would condemne them, and be ready to cry shame vpon them, all men would paint and point them out with the finger, and hisse at them as they goe in the streetes: euery one would shunne them as diuelles incarnate. Whosoeuer should forbid the Trumpet to be blowne in time of warre, would be taken for a traitour, and as one that goeth about to betray the army into the hand of the enemy. Or he that should forbidde the souldiers to gird their swords by their sides, would he not be esteemed to be an hollow hearted friend, and secretly to fauour the contrary side? So is the case of such, as would not haue the Minister cry aloud, to lift vp his voice as a Trumpet, [...]y 58, 1. and shew the people their transgressions; nor to strike at the sinnes of men with the sword of the Spirit, they do vndermine the City of God, and vtterly betray the cause of religion. If wee looke to haue religion prosper, we must looke to the Ministery that it be vpholden: if we let it alone, & haue no regard vnto it, whether it flourish or decay, and suffer euery base and beastly companion to flout at it, and insult ouer it, wee strike at the heart of religion, and giue a deadly blow vnto the cause of God. Wherefore, they are constrained to put on a vizard, and as it were to maske themselues, that they may play their parts, & not appeare in their proper likenesse: so that all their quarrell is against the Ministers in outward shew, they are made the causes of all diuisions and contentions in the places where they liue & preach the word. These Sycophants would make the world beleeue, that Preachers make debate among men, and they know whole townes diuided one against another, since they had a teaching Minister; so that whereas before they liued & loued together as honest neighbours & good friends, now there is dissention sowen among them, and they hate one another as enemies. These are they that hold, that the dogges are the cause why the sheepe and wolues do not agree, whereas if they were tyed vp, the whole flock would quickly be a prey to the wolues. Thus did Ahab charge Eliah to trouble Israel, 1 Kings 18, 17. So the Apostles are accused to trouble the City, [...]s 16, 20, 21 while they taught the people.
If Paul cry out against Diana and the gods that are made with hands, and the idolatrous worship done vnto them, there will arise no small stirre among those that seemed quiet before: [...]s 19, 29. forasmuch as Demetrius and the rest of the workemen of like occupation (that thriue by such meanes, and get their gaine by vnlawfull waies) will be full of wrath, and fill a whole City with confusion.
There is a carnall peace which is in the flesh, which Christ professeth he came to dissolue & disanull, Math. 10, 34. Thinke not that I am come to send peace on earth: I came not to send peace, but a sword, &c. God and the diuell cannot agree together, light and darknesse will not be companions: the godly and the wicked cannot be at one. So thē, the fault of contention is to be laid vpon the wicked and vngodly, who fret and rage against the word, because it layeth open their filthinesse, and bewrayeth their corruptions. While darknesse couereth the earth, much foule matter is hidden and is not seene: but when the day appeareth, and the Sunne shineth, it can no longer be kept secret, for the light,1 Cor. 4, 5▪ [...] as the Apostle saith, doth manifest all things, euen the counsels of the heart.
But to returne to the point before handled, from whence we haue a little digressed, to answer the obiections of these cauillers, whose mouthes must be stopped, who, while they take from the Ministers their maintenance, do through their sides giue a sore wound to the word it selfe, and take away the key of knowledge from the people. The wise man faith, Prou. 20, 25. It is a snare to the man, who deuoureth that which is holy. Tithes are consecrated vnto God and to his seruice, and therefore are not to be applied to common vses, or detained from the right owners of them. Properly God challengeth them as his owne, and he hath assigned them to his Ministers. When Belteshazzar abused to common & prophane vses the golden vessels of the Temple, Dan. 5, 2, 5 [...] which Nebuchadnezzar carried away, he enioyed not his pleasures long; for in the middest of all his iolity, came foorth fingers of a mans hand, and wrote his destruction vpon the plaister of the wall of his owne Pallace. It was sacriledge in Achan, to take away any part or parcell of that which was consecrated to God,Iosh. 7, 20. and in the end the Lord found him out, and he was stoned. It was sacriledge in Ananias and Sapphira his wife, to detaine any whit of that which themselues had consecrated vnto God,Acts 5, 2, 3 and might before beene lawfully enioyed: yet was that possession a snare vnto them, and brought sudden death by the heauy hand of God vpon them. O that all Church-robbers, and Minister-robbers, and Religion-robbers would haue these examples as fearefull spectacles continually before their eyes, and be moued thereby liberally to giue that which they cannot conscionably detaine: forasmuch as it is an audacious and sacrilegious robbing, not of man, but of God himselfe. It is an infamous crime to be a theefe and a robber, but it is much more reprochfull to bee a spirituall stealer.
Hence it is, that the LORD saith by his Prophet, Will a man spoile his gods? yet ye haue spoiled me. But ye say, wherein haue we spoiled thee? Malac. 3, 8. In tithes and offerings. Where we see, the Lord accounteth it a spoiling of himselfe, euen because the right of the tithes and offerings was alienated & auerted from the right vse, and therby his seruice was greatly prophaned, and the edification of the people shamefully hindred.
If these rhinges will not enter into [Page 196] our stony hearts harder then the adamant, if the glory of God, which should be more dear then our liues, be not precious vnto vs; if the destruction of thousands soules, for whom Christ dyed, be not regarded of vs; if the decay of religion and the ruine of the Gospel, be as a toy or trifle vnto vs: yet at least let vs alwaies haue before vs the iudgement of God vpon our selues, and be well assured, that the wrongfull and vniust detaining of the Lords portion from the Lords Pastours, shall bring such a curse vpon the rest of our substance, that it shall be as the eares of corne that are blasted: yea, it shall kindle such a fire in the middest of our houses, that it shall consume them with the timber thereof, and the stones thereof. The Lord hauing by the Prophet Malachi, charged his people with spoiling him in tithes and offerings, he addeth this in the next words, Ye are cursed with a curse, for ye haue spoiled me, Mal. 3, 9. euen this whole Nation. The zeale that Dauid had for the house of GOD was very great, so that he professeth, it had euen eaten him vp, Psal. 69: and indeed he sheweth no lesse by his owne practise. For when Araunah the Iebusite, as a King in the willingnesse of spirit, offered to giue to Dauid Oxen for burnt sacrifice, and the threshing instruments for wood, that he might build an altar and offer thereon: he would not accept of it at his hands,2 Sam. 24, 24. neither offer to the Lord his God that which cost him nothing, as one esteeming (in so doing) the precious things of GOD, light and of small account. O how farre are these men from this heauenly affection of this holy seruant of God? He accounted nothing too good to giue to God: but they account it an happy turne, if they might goe away scotfree, and pay nothing at all toward the maintenance of the Ministery of the word. It is strange to see how bountifull many are, and euen prodigall, that they care not what they waste and consume in following their owne pleasures, pastimes, and vanities of their corrupt hearts; and yet how backward and pinching they are oftentimes for one halfepeny that is going from them, and comming eyther toward the poore, or toward the Minister. But marke the secret and iust iudgement of God vpon them, and tremble at it, or rather feare him that inflicteth it, and paieth them home in their owne kinde, & punisheth them proportionably according to their sinne: for he detaineth his graces from them, and sendeth them poore and leane soules that are ready to famish and perish, through want of heauenly and spirituall food.Two extremes touching the Ministers. True it is, there haue beene two extremes in the world, both touching the estimation of their persons, & touching the compensation of their labours. In former times, the people did so highly account of them, that they did sticke and cleaue too much to their persons, and therefore Paul saith, 1 Cor. 3, 5, 7. Who is Paul? and who is Apollo? but the Ministers by whom ye beleeued, euen as the Lord gaue to euery man: so then, neither is he that planteth, any thing, neither he that watereth, but God that gaue the increase: but in our times, there appeareth not such forwardnesse, wherein they are contemned & despised. This is one extreme. Likewise, in former times, they were ready to giue all, and yet they thought al to be too little: now they would willingly (if they might) take away all: so that if some positiue lawes did not stay them and restraine them, their consciences are so large,How the Ministers are dealt withal. that they would suffer them well enough to take the corne, and feed the Minister with the straw: they could be content to fill themselues with the Calues out of the stall, and to eate the fattest of them, and then to reserue the refuse for the Minister, and to giue them the bones to gnaw vpon, which they offer to their dogges, and yet thinke that too good for them. A goodly recompence for their great paines! They are not ashamed to share the wool of the flocke among themselues, and to cloathe themselues therewith: and then to cast the tailes to their Teachers, and to stoppe their mouthes with the dung and drauery that is good for nothing. Thus are they affected toward religion, and the promoting of the word and worship of God: they care not though all rudenesse and barbarisme were among vs, and the world were become a receptacle of all atheisme, like a wildernesse ouergrowne with nettles, bryars, and all noysome weeds, if so be they might get any aduantage by the ruine and ouerthrow of the Gospel. In the late daies of superstition (which many now liuing can yet remember) the people generally were most bountifull to their sacrificing Masse-Priests, who fed them with corne that is musty and mouldred, or rather with huskes, fitter for swine then for the seruants of God: and yet they thought nothing too good for them, nothing too much to bestow vpon them, as the idolatrous Egyptians nourished their idolatrous Priests in the yeares of famine, Gen. 47:Gen. 47, 22. so that their Land was not set to sale, hauing a portion assigned vnto them of Pharaoh, and eating the portion which he gaue them. Now our people are better taught, yet they pay all duties and demands for the most part grudgingly, and murmure at all things that go from themselues, as if a man did cut a peece of flesh out of their sides, or let them blood at the hart veine. Then they had a zeale, though not according to knowledge; and a conscience, though it were blinde: now indeed, by reason of the labours of the Ministers which stretch out their hands all the day long, & spend their strength among them, they haue science, but little or no conscience; the Gospel would be welcome vnto them, at least in word, prouided that it do not any way displease them or disease them, neither be costly or burdensome vnto thē: otherwise, if they must depart with any of their morsels, they care not for it, nor esteeme any thing of it, nor will be ruled by [Page 197] it, nor order their liues after it.
33. Of Merari was the family of the Mahlites, and the family of the Mushites: these are the families of Merari.
34. And those that were numbred of them, according to the number of all the males from a moneth old and vpward, were sixe thousand and two hundred.
35 And the chiefe of the house of the families of Merari, was Zuriel the sonne of Abihail: these shall pitch on the side of the Tabernacle Northwards.
36. And vnder the custody and charge of the sonnes of Merari, shall be the boards of the Tabernacle, and the barres thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, and all that serueth thereto.
37. And the pillars of the Court round about, and their sockets, and their pinnes, and their cords.
38. But those that encampe before the Tabernacle toward the East, euen before the Tabernacle of the Congregation Eastward, shall be Moses and Aaron, and his sonnes, keeping the charge of the Sanctuary, for the charge of the children of Israel: and the stranger that commeth nigh, shall be put to death.
39. All that were numbred of the Leuites, which Moses & Aaron numbred at the commandement of the Lord, throughout all their families, all the males from a moneth old and vpward, were twenty and two thousand.
Wee haue already handled the numbring of two of the families, that haue their foundation in the sonnes of Leui, to wit, the Gershonites and the Kohathites. Now followeth the third and last, that is, the Merarites; touching whom, we are to consider sundry particular points, as we haue done in the two former diuisions. For first, the families descended of Merari are named, which are two, the Mahlites, and the Mushites, verse 33. Secondly, the number of persons: the summe of them according to the number of all the males from a moneth old and aboue, was sixe thousand & two hundred, verse 34. Thirdly, the Ouerseer, or Superintendent of them all, was Zuriel the sonne of Abihail. Fourthly, the place of their abode in the host, was on the North-side of the Tabernacle, verse 35. Lastly, the office and function committed vnto them, was ye woodworke, and the rest of the instruments. These things were committed to their charge and custody.
Hitherto wee haue handled the numbring of this Tribe, simply considered in it selfe, according to the particular families of it: now let vs obserue how it is concluded. In this conclusion set downe in the two last verses of this diuision, we are to marke two points; first, the persons that went before the Arke of the Couenant on the East-side: secondly, the totall sum of the whole Tribe is reckoned vp. The persons that were to pitch on the fore-front of the Tabernacle toward the East, are these: both Moses himselfe as the chiefe Captaine & Commander ouer the whole, and also Aaron with his sons the Priests, ministring vnto God and his Church: whereunto is annexed a certaine prouiso, that none should dare to thrust himselfe into their office, verse 38.
Secondly, the totall sum of all the former particulars is brought together, and the accounts cast vp, which are said to amount to two and twenty thousand, v. 39. Out of which generall number, must be deducted the Priests and the first borne of the Leuites themselues; for otherwise the whole Tribe of Leui, consisting of the Priests and such as are called by the common name of Leuites, amounted to the number of twenty and two thousand, and three hundred soules.
[Verse 33. Of Merari was the family, &c.] In this diuision, we see more plainely and particularly that which was in part noted before, namely, the seuerall mansions and situations that these Leuites had about the Tabernacle, which being the place of Gods publike seruice, they compassed it round about, that they might not be farre from any of the people of God, but alwaies resident among them. The Gershonites pitched behinde the Tabernacle westward, verse 23. The Kohathites pitched on the south-side of the Tabernacle, verse 29. The Merarites pitched on the north side of the Tabernacle, verse 35. Now, lest any part should be left vnfurnished and vnprouided, Moses and Aaron and his sonnes are commanded to take vp the fore-front of the Tabernacle, and to pitch on the East-side. GOD might haue put and placed all the Leuites in one corner of the host, if it had pleased him: but in great mercy both toward the Leuites and people, they are seated in the middest of the army, and charged to compasse the Tabernacle round about, to the end they might serue the better for giuing direction and instruction indifferently to all the rest of the Tribes that were to vse their Ministery. Thus we see, that neither the Teachers were constrained to go farre to their hearers; nor the hearers to take any tedious iourney to their Teachers.
This teacheth vs, that God will haue euery part of his people taught. Such is the goodnesse Doctrine 1 of almighty God,God wil haue all places and people taught euen the smallest. that he will haue none of his seruants vntaught, how small soeuer the places be, how meane soeuer the persons be. None are too high in regard of their great places; none are too low in regard of their obscure callings; none are too good to be taught, whatsoeuer their degrees be.
We see this most euidently in the Tribe of Leui it selfe: To what end and purpose were they diuided in Iacob, and scattered in Israel, Gen. 49,Gen. 49, 7, but that all the Lords people might [Page 198] be instructed from the highest to the lowest, and haue their portion in due season alotted vnto them of God? This is giuē as a commendation of the Leuites, and of Iehoshaphat that sent them, 2 Chron, 17, 9. They taught in Iudah, and had the booke of the Law of the Lord with them, and went about throughout all the Cities of Iudah, and taught the people. This we see in the Apostle Paul, writing to the Ephesians, and setting downe the notable fruites and ends of the Ministery of the word, Eph. 4, 13. He gaue some to be Apostles, some Prophets, some Euangelists, some Pastours and Teachers, Till we all meete together in the vnity of faith, vnto a perfect man, and the measure of the age of the fulnesse of Christ. Touching the practise of this duty, we haue a notable example in Christ our Sauiour, in many places of the Euangelists, Luke 8, 1. It came to passe afterward, that he went throughout euery City and Village, preaching and shewing the glad tydings of the kingdome of God: and chap. 13, 22. He went through the Cities & Ʋillages, teaching and iournying toward Ierusalem. The like we reade of the twelue Apostles, who walked in the steps of their master, going through the Townes, preaching the Gospel, and healing euery where, Luke 9, 6. So also it was with the seuenty Disciples, the Lord sent thē two and two before his face, into euery city and place, whither he himselfe would come, Luk. 10, 1. Seeing then the Priests and Leuites, Christ & his Disciples, went about through all the Citties of Iudah, published the Gospel in euery city and village, preached euery where, and went into all places, we conclude, that it is the ordinance of God, that all places, great and small; all persons, high and low: all congregations, bigge and little, should haue the word of God established and setled among them.
Reason 1 This will be made plaine and cleere vnto vs by diuers reasons. First, consider with me the titles that are giuen vnto God in ye Scriptures. He is worthily called the King of his Church, and the Lord & Master of his house-Is not he the Shepheard of Israel that leadeth Ioseph like sheepe? Psal. 80, 1. Will a Shepheard that hath any care of his Sheepe, or any loue vnto them, looke vnto some of them and not to all? Or will he not rather, if any be gone astray, Lu. 15, 4, 5, 6. leaue ninety and nine in the wildernesse, and seeke that lost one vntill he finde it? So is it the will of our Father that is in heauen, that not one of these little ones should perish, Mat. 18, 14. He commandeth, that not one of these little ones should perish, Mat. 18, 10. He maketh vs to lye downe in greene pastures, he leadeth vs beside the stil water, he restoreth our soules and leadeth vs in the paths of righteousnesse for his names sake, Psal. 23, 2, 3. Iacob, that fed the sheepe of his father in law, testifieth touching his care, that the drought consumed him in the day, Gen. 31.40. and the frost pinched him in the night, and sleepe departed from his eyes: so that whatsoeuer was torne of beasts, or stollen of theeues, was required at his hands, he bare the losse of it. Much more then will the Lord care for the sheepe of his pasture; his rod and his staffe shall comfort them, and although they walke through the valley of the shadow of death, they shall feare no euill. Will a king regard onely the chiefe Cities and most populous places of his kingdome, and suffer the rest to liue as they list, without lawes & good orders? Or will the master of an house looke to some in his family, and not to all? If then, God be our King, if he be our Master, he will looke to all his subiects and seruants whatsoeuer they be, that they shall haue their meate in due season.
Secondly, such is the grace and goodnesse of God, that he would haue all his people Reason 2 come to knowledge. Such as know not his will, are none of his seruants. If then he require the vnderstanding & knowledge of his wayes, not onely of rich men, of great men, of learned men, and of the Ministers, but of all the people, of what calling and condition soeuer they be, how meane and simple soeuer they be: we must hereof conclude, that he hath ordained, that all of them should haue the meanes of knowledge and saluation offered vnto them, and published among them. To this purpose the Apostle saith, He will that all men shall be saued, and come vnto the acknowledgement of the truth, 1 Tim. 2, 4. And Peter in his second Epistle, chap. 3. teacheth, that The Lord is not slacke concerning his promise (as some men count slacknesse) but is long suffering to vs ward, 2 Pet. 3, 9. not willing that any should perish, but that all should come to repentance. This is that which the Prophet Ezekiel setteth downe, chap. 18, 11, 23, 32, and 33. Haue I any pleasure at all, that the wicked should dye, saith the Lord? and not that he should returne from his waies, and liue?
Thirdly, the word of God was penned for all estates, degrees, and conditions of men. It Reason 3 serueth as eye-salue to cleere the eyes of all persons, and to make the simple wise, Psal. 19, 7. and 119, 99, 100. It cleanseth the way of the yong man, if he take heed thereunto with all diligence, Psal. 119, 9. The booke of the Prouerbes of Salomon the sonne of Dauid, King of Israel, was written to giue subtilty to the simple, and to the young man knowledge and discretion, Prou. 1, 4. The Apostle Iohn 1 Iohn 2, 13. wrote to the Fathers, because they had knowne him that is from the beginning: he wrote vnto young men, because they haue ouercome the wicked one: he wrote to little children, because they haue knowne the Father. If then the word do serue for all sorts, and sexes, and ages whatsoeuer, it followeth, that all must be taught from the greatest to the least, from the highest to the lowest.
Fourthly, all persons, whatsoeuer they be, haue soules to saue; simple persons, small congregations, Reason 4 little assemblies, as well as others that are many in number. We consist not only of bodies, we must not onely prouide for this [Page 199] present life, but we haue also soules to saue and must prepare for the life to come. We shall all giue an account of the things that we haue done in this life, whether they be good or euill: forasmuch as the Lord will reward euery man according to his workes, Rom. 2.6. The day of our particular death, and the day of the generall iudgement, are both of them dayes of reckoning and account: and as the soule is most precious, so the account to be giuen for it is very great: and therefore from these premises we may necessarily deduct this conclusion, that it is the will and pleasure of God, that euery place and person should be carefully instructed.
Vse 1 It remaineth therfore that we come to the vses, and as from a good tree, gather such fruit as groweth from thence. First we learne, that it is Gods ordinance and appointment, that euery congregation should haue a learned Minister, to teach them the true religion and feare of God. It is not ynough, that there be a setled & standing Ministery in one place or corner of the land, or in euery great citie; but he will haue his people in all places, whether great or small, to be cared and prouided for, & euery Church haue a sufficient Minister to instruct euery member of it. Hence it is, that the Euangelist declareth, Acts 14.23. that the Apostles Paul and Barnabas, ordained Elders by election in euery Church, and then they commended them to the Lord, in whom they beleeued. And in the Epistle to Titus, Paul saith vnto him, Chap. 1. verse 5. For this cause left I thee in Creta, that thou shouldest continue to redresse things that remaine, and shouldest ordaine Elders in euery Citie, as I appointed thee. By euery Church and euery citie in those places, we must vnderstand, that wheresoeuer there is a body of people gathered together fit for a Congregation, there ought a Minister to bee chosen, appointed, and set ouer the same. For whersoeuer a Church is planted, and a distinct congregation established, there is an absolute necessity of a setled Ministery, (as we haue shewed before in the beginning of this Chapter) so that it is altogether vnpossible that without it religion should prosper or continue. The Lord had no sooner giuen his law concerning the erecting of the Tabernacle, but Aaron & his sons were annointed, and the whole tribe sanctified to the office of the Ministery, to attend on holy things, to teach the people, to offer sacrifices, & to performe such duties as were required of them. He knoweth that euery man standeth in as great neede of food for the soule, aa he doth of nourishment for the body: and that as the body decayeth without sustenance, so the soule famisheth and pineth away without the bread of life. Wheresoeuer the Ministery of the word is wanting, there wanteth one of Gods ordinances, one of his speciall blessings. Wee see by common and continuall experience, when the corne is blasted, and the haruest of the field is perished, and the labour of the husbandman is destroyed, what crying & lamentation is made: how much more ought we to be greeued, to see the famine of the word brought vpon vs, and thousands perish thorough want of this ordinance of God? yet neuerthelesse many neuer lay it vnto their hearts.
Secondly, it is required of the Ministers of Vse 2 the Gospel, whom the holy Ghost hath made ouerseers of their seuerall flockes, to looke to their whole charge from one quarter or corner of it to another. Neither may they thinke they haue discharged their duties by casting an eye ouer some part of their congregation, but they must ouerlooke and ouerview it all throughout, considering they are to giue an account for euery soule that dyeth through their ignorance, or through their negligence. There is none of them, but they are content to take benefit and to receiue maintenance from the poorest and lowest that depend vpon them: and therefore as they are not ashamed to receiue temporall things of them, so they ought not to disdaine or refuse to minister vnto them in spirituall things. For if we take from them their goods, and seeke to doe no good to their soules, we rob them and steale from them: nay so much as lyeth in vs, we are no better then murtherers and manslayers. Wherefore we must endeauour to set vp the candle vpon the Table in the Lords house, that it may shine and giue light to all that are in it. Let vs as the Lords trumpetters sound the siluer Trumpet of the word aloud, that all the hoste of God may heare the sound therof, or at least may be without excuse, if they doe not prepare themselues to battell. A good Prince taketh care for all his poore subiects, and receiueth them into his protection, and beareth the sword for their preseruation. The soule of man quickeneth the whole body and euery part of it, it giueth life to the hand as well as to the head, and to the foote as well as to the eye, as well to the parts that are lowest as to such members as are highest: so that no limbe is destitute of the functions and operations of it. The head serueth to the benefit of euery member which by certaine ioynts and bonds are knit vnto it, that they receiue plentifull encrease, and want no succour or strength necessary for any part, how little and meane soeuer it be. So ought it to bee with the Ministers of the Gospell, who are made as it were stewards of the Lords family, Luke 12.42. which is the Church, they must giue them their portion of meate in due season: Blessed is that seruant whom his master when he commeth, shall find so doing, Mat. 24.46. This serueth to reprooue such as absent themselues from their charges, because they are small; and all proud and lofty spirits that thinke it a disgrace and dishonour vnto them, to submit themselues to the lower sort, and to take paines to bring them to the knowledge of true religion. Hereby indeed [Page 200] they starue the fewest soules, but the losse of one soule is more heinous then the killing of many bodies. For the body may die, yet the soule may bee saued in the day of the Lord. And this is one cause of Non-residency, in that such as are of proude spirits, doe scorne the simplicitie and pouerty of their hearers. Wheresoeuer there is an haughty man and high-minded,A rule to be obserued. there can by no meanes be an heart to serue the Lord in his Ministery. Where ambition and vaine-glory beare sway, they are alwayes ioyned with the contempt of others; which ought not to be among ye Ministers: for how then shall the poore, the weake, the simple, be instructed by them? The Minister of the word must be affable, easie to be spoken withall, and familiar with the meanest and lowest: he must abase himselfe to reason and conferre, and conuerse with the poore Artificer and tradesman, as wel as with ye Yeaman, or Gentleman, or rich man. The Apostle hath laide before vs his owne example, how he behaued himselfe when he was at Ephesus, Acts 20.18, 19, 20. Ye know from the first day that I came into Asia, after what manner I haue beene with you at all seasons seruing the Lord with all humility of mind, and with many teares, and tentations which befell me by the laying in wait of the Iewes: and how I kept backe nothing that was profitable vnto you, but haue shewed you, and haue taught you publikely, and from house to house, &c. He was not inferiour in giftes to any, euen the deepest doctours in our dayes, but went farre beyond them all;2 Cor. 12.2.4. he was caught vp to the third heauen, euen into Paradise, and heard vnspeakeable words, which it is not lawfull for a man to vtter: yet he made himselfe equall to the lowest, and stooped downe to euery degree,1 Cor. 9.22. that by all meanes he might saue some: Humility is a notable vertue, that decketh & adorneth all Christians, and is necessary to be in all that professe the feare of God, Col. 3.12. and is oftentimes commended vnto vs among the fruites of a regenerate person, which the Spirit of God would haue vs beautified withall. The Apostle Peter, chap. 5.5, 6. giueth this exhortation, Be all of you subiect one to another, and be clothed with humility: for God resisteth the proude, and giues grace to the humble: humble your selues therfore vnder the mighty hand of God, that hee may exalt you in due time. This heauenly gift is opposed to that vaineglory, pride, and ambition which naturally groweth in vs, as Phil. 2.3. Let nothing be done through strife, and vaine-glory, but in lowlinesse of minde, let each esteeme other better then themselues. Howbeit this vertue is most notable and necessary aboue all other, to be in the Ministers of Gods word, as Christ himselfe both by word and by example in his continuall practise taught his disciples, Matt. 11.29. Learne of me, for I am meeke and lowly in heart: and ye shall finde rest vnto your soules. And when he had washed his disciples feet, he said vnto them, Know ye what I haue done to you? If I your Lord and master haue washed your feet, yee also ought to wash one anothers feet: for I haue giuen you an example, that ye should doe as I haue done to you, Ioh. 13.14, 15. The place of the Apostle is worthy of our remembrance to this purpose, 1 Thess. 2.7. We were gentle among you, euen as a nourse that cherisheth her children, &c. Where Saint Paul, noting out his meekenesse and diligence in preaching vnto them, sheweth it by a familiar comparison, taken from a naturall nourse-mother, who thinketh no seruice too base or meane in the washing, and wringing, in wiping and cleansing, in feeding and bringing vp her tender infant. What is it that she will refuse to doe? what paines wil she not take for her childe? what sauours is she content to endure? how ready is she to breake her sleepe and rest in the night season, and neuer repineth at it? and albeit it be teasty and wayward, yet she maketh much of it, and loueth it neuer a whit the lesse. Thus it ought to be with the Ministers, whensoeuer any, euen of the lowest that pertaine vnto their flocke, when the tradesman, the Shoomaker, the Weauer, the Husbandman, when the seruant, & the poore soule that hath scarce what to eate, or what to drinke, or what to put on, shal resort vnto them for comfort or counsell; then is there place especially for this grace of humblenesse and lowlinesse of mind, they must make much of such as come vnto them, and beare themselues familiarly and plainely toward them, entertaining them with all gentlenesse, and giuing them encouragement with all patience▪ in hearing of them, and in bearing with their wants and imperfections. But many there are that take themselues to be such profound doctours, such learned Clearkes, such deepe Diuines, and iolly fellowes, that they thinke it were a great disparagement vnto them, to bestow their labour and learning among such sottes. They say, I could be content to take greater paines to teach Gentlemen, and those that are more ciuill; but these rudesbies, and Russet coates, who can abide to liue withall? who can endure to spend his dayes among Clownes and clouted shooes? Thus they deale with Gops people, thus they speake of Gods people, for whom Christ dyed: Thus they account of those that hunger and thirst after knowledge: thus they bewray the pride of their owne hearts, and testifie against themselues, the little loue they beare to the sheepe, to the sheepfold, and to the sheepeheard of the sheepe. Let them steppe but one steppe forward, and then they will plainely discouer their owne hypocrisie, and euidently shew that they differ little or nothing from the Papists themselues. For they, to discourage simple people from reading the Scriptures,Ce [...]s [...]. C [...] ▪ [...] 13. call them dogges and swine, to whom holy things are not to be deliuered; and to that purpose alleadge the words of Christ,Matth▪ 7.6. Giue not that which is holy, vnto the dogges, neither cast yee your [Page 201] pearles before swine: lest they trample them vnder their feet, and turne againe and rent you: so these men account them as clownes and Coridons, and cast out what words of contempt they can against them: they bid them follow the plough taile, get them into their shops, and busie themselues in their trades; as though conference and communication with them were in no sort to be admitted, or as; though they had no soules to saue: so that in short time peraduenture these high minded men will esteeme them as dogs and swine also, which ought not to treade in the LORDS courts. These are farre from the minde and example of Christ, who being equall with God, made himself of no reputation, and took vpon him the forme of a seruant; he vouchsafed to conferre with rude and simple men, hee taught men and women, high and low, rich and poore, he refused none. He taught indeed in the Temple, and in great cities, and in populous assemblies, but he disdained not to teach also in their villages and townes, and to instruct plaine countreymen, and had oftentimes more comfort of his labours among such, then among men of greater callings. In like manner we that are called to this office, and haue our speciall and particular place of teaching assigned vnto vs, ought to know that we must be no chusers, When the Lord of the haruest hath sent vs into his field, the chiefe Shepheard of the sheepe hath set vs ouer his flocke, and the housholder hath hired vs to labour in his vineyard, it is our dutie to follow the example of our Lord and Master, and to apply our selues in our charges, that we may discharge them faithfully, zealously, carefully, and diligently. Let vs not dislike our places in the countrey which we haue taken, because the people are few, or rude, or simple, or poore, or of meane conceit and vnderstanding in them. These men will doe nothing in secret, but seeke to be famous and to be knowen openly: they affect honours and promotions; they resort to great places, and solemne assemblies, and desire to preach in the Vniuersities, at the Court, at Pauls, at the Spittle, or to be heard of great men, and noble personages: and in the meane season, absent themselues from their owne cure of soules which are like to perish, for whom they must giue account and come to their reckoning; and so disdaine to haue any dealing with such as are simple, as if they were too good, and the people too base. Let vs seek to shake off this high conceit of our selues, and take heed of a scornfull and disdainefull heart, which naturally accompanieth all, and especially those of great giftes, & of high places. We see this in Christs owne disciples, notwithstanding his owne example of humility daily before their eies, euen when he was preaching most seriously and earnestly vnto them of his death and departure, of his Crosse and Passion, of loue and humility, Luke 22.22, 23. they began to striue for superiority, & contend which of them should be accounted the greatest.
Thirdly, we haue warrant and direction Vse 3 from hence, to desire most earnestly that the kingdome of God may flourish euery where: Christ our Sauiour teacheth vs to pray that his kingdome may come, Matth. 6.10. and so to be erected in the hearts of men. It was an holy affection in Moses, to desire that all the Lords people were Prophets, Num. 11.29. so ought we to craue that Gods word might be established among all men, and made manifest to all people of the world. This vse consisteth of many branches:Branches of this vse. First, it is our duty, to bewaile such places and persons as lie in darkenesse and ignorance, and consequently in the shadow of death. Christ had compassion of such, and his bowels yearned within him. Such as haue not the light of the Gospel shining among them, are said to sit in darkenesse, and to liue in the region of death, Matth. 4.16. There are many places of the land, & many thousand poore desolate soules that lie in great ignorance, and haue no knowledge of the wayes of God dwelling in them. The fields are ouergrown with bryars and nettles, which should bee white vnto the haruest, Ioh. 4.35. The diuell smileth at it, and reioyceth to behold the desolations of the Church, because it is the exalting of his throne, and the setting vp of his kingdome. He is the king of the world, as Christ is of the Church: and his scepter is ignorance, as the scepter of Christs kingdome is his word. And therefore when the seat of wickenesse is ouerthrowne by preaching of the Gospel, we may see Satan as lightning fall downe from heauen, Luke 10.18. If then we can behold the ruines of the Church, and the destruction of many of our brethren through want of knowledge, and yet are not grieued at it, nor lament for it, we haue not the affection in vs of Christ the head, neither the grace of compassion that ought to be in vs toward our fellow members.
Secondly, we are bound to desire, that wheresoeuer there is a candlesticke, there may be a candle; and where there is a lampe, there may be oyle in it; and where there is a Church set vp, it may beare in it a burning and shining light: forasmuch as the doctrine that we deale withall doth teach vs that it is the ordinance of God, that all places and persons wheresoeuer and whatsoeuer should be instructed. We see this in the counsell that Christ giueth to his disciples, Matth. 9.37, 38. When he saw the people scattered abroad as sheep without a shepheard, he said to his disciples, The haruest truely is plenteous but the labourers are few: pray ye therefore the Lord of the haruest, that he will send forth labourers into his haruest. It is our duty to pray for the preaching of the Gospel, as it were the standard of God, with all other ordinances of God, whereby his kingdome may be erected and established in perfect beauty, that it may be bright as the Sun, faire [Page 202] as the Moone, and terrible as an army with banners.
Thirdly, our desire must be, that the publishing of the Gospel may be blessed, where God hath vouchsafed it; for as the wanting of this comfortable meanes of saluation offereth much matter of mourning: so the planting of it in any place, ought to draw from vs many prayers, for the more free passage, and good successe of the word, that God may more and more be glorified by it. This we see in the blessing of Moses, the man of God, wherewith he blessed the tribe of Leui before his death, Deut. 33.11. Blesse, O Lord, his substance, and accept the worke of his hands, smite through the loynes of them that rise against him, and of them that hate him, that they rise not againe. Hath God then bestowed this blessing vpon any people? Craue the continuance of it where it is once setled, to the glory of God, and the good of his people: for this is the way that leadeth to the kingdome of immortality. Heauen is as a Citie: the Church is as the Suburbes that giueth passage or entrance into it: and the word is the statute-law by which it is ruled and ordered. The Prophet craueth oftentimes the blessing of God vpon his Church, and his ordinances that are therein, Psal. 51.18. and 122.6.
Fourthly, we learne that it is required of vs to be thankefull to God, and to praise his name, when he hath been fauourable to Sion, and builded the walles of Ierusalem, and sent faithfull Pastors according to his heart, that may feed his people with knowledge and vnderstanding, Iere. 3.15. When he hath enlarged his Sanctuary, and spread abroad his sauing health, we ought to conceiue great ioy of heart, and expresse our thankefulnesse by duties of obedience vnder the Ministery of the word. For as the want thereof is a token of Gods great iudgement and displeasure, so the enioying of the meanes, is a testimony of his great goodnesse toward the people of those places; and therefore it ought to draw from vs a subiection to his ordinance, and an acknowledgement of his free fauour toward vs, and a furtherance of vs in his feare and our faith.
Fiftly, we must all labour in our seueral places, and according to our seuerall callings, to embrace the loue of Gods seruice and Sanctuary, hungring after the saluation of our brethren. One neighbour is to call another, and one friend is to speake to another,Esay 2.3. as if he inuited them as guests, to a royall and sumptuous feast. This we see in the Prophet, Many Nations shall come and say, Come, and let vs goe vp to the mountaine of the Lord, and the house of the God of Iacob, and he will teach vs of his waies, and we will walke in his pathes, &c. Mich. 4.2. A farther practise of this we see in Christs disciples, so soone as they had found Christ, they guided others in the way,Ioh. 1.45. and 28.29. and pointed him out with the finger, that he might be knowen of their brethren. If we lay all these things together, and deeply consider with our selues in the meditation of our hearts, of the estate of our present times, in which we liue, and compare them with the dayes of Christ our Sauiour, it will cause vs to wish with the Prophet, that our head were waters, Ieremy 9, 1. and our eyes a fountaine of teares, that we might weep day and night for the slaine of the daughter of our people. If Christ were now againe vpon the earth, and should make a visitatiō of this kingdome, as once he did of Galile, he would (alas) haue iust cause to complaine of the estate of the Church among vs, and to account of a great many Congregations, as he did of them, namely, to be poore silly sheep scattered and wandring abroad without shepheards, and therefore might as truly say of vs now, as he did of them then, The haruest is great, but the labourers to gather the haruest are few, &c. There wanted not in those times store of Priests, Scribes, Pharisees, but these were loiterers, not labourers: idle bellies, not paineful teachers: so there is plenty of Ministers in our times, no place is empty no Church is voyde, no assembly is destitute, nay the number of them is in so great aboundance, that many wander vp and downe the countrey, as seruants without a master, or trauellers without a dwelling, ready to be hyred for a little, if any Micah will giue them their dyet, and ten shekels by the yeere, and a suite of apparell, Iudg. 17.10. being glad to serue for a peece of siluer, and a morsell of bread, as the Lord threatned the posterity of Eli, 1 Sam. 2.36. But concerning faithfull sheepeheards, and painefull Pastors that make conscience of their places, and keepe their watch day and night in their watch tower, to descry and discouer the approach of the enemy, and to leade their sheep in the green Pastures of holines & righteousnesse, the number is small, so that in many shires and countreyes, scarse the twentieth parish is prouided of one that is able and willing to teach them. In some places wee haue Non-residents, that post ouer their charges to others: in other, we haue men of great gifts, but of little grace to make conscience of their duty: in many there is no ability or sufficiency to stand vp before the people, and to diuide the word of trueth aright vnto them. All these are as Caterpillars that deuoure the fatte of the land; or as locusts and cankerwormes, that take the spoyle of whatsoeuer they can lay hands vpon. No maruell therefore, if there dwell in the people such horrible and palpable darkenesse, like that of Egypt, so that the greater part of them may well bee likened and resembled to the horse and mule, in whom there is no vnderstanding. For where there are idle shepheards, there are also idle hearers: and where the blind leade the blind, both fall into the ditch, Matth. 15.14.
Lastly, this doctrine serueth as an instruction to all Magistrates (as their places serue Vse 4 them) to further the preaching of the word, and to furnish such places as belong vnto [Page 203] them with able teachers. This is required of all godly Magistrats, whether they be supreme or subordinate, that they endeauor to be noursing fathers to the Church, Esay 49. that they by their authority may encourage and countenance, all such as are Pastors and teachers, to the end they may goe boldly forward with that worthy worke which is in their hands. A notable example heereof we haue in those Princes that were sent out by Iehoshaphat: for albeit they did not preach to the people, in the cites to which they came, nor minister the Sacraments, nor offer the sacrifices, nor burne incence, inasmuch as they had the Leuites with them to doe that seruice: yet it is not to be omitted or concealed, that they did countenance them, and accompany them; and this their authorizing or backing of them is called a preaching, Chro. 17.7. because it made a plaine way, and set open a wide doore for the peoples better receiuing of the word with readinesse, cheerefulnesse, and obedience.
The example of great personages is of great force, and is a strong cord to draw inferiours after them. Whensoeuer such men of high place make account of the Ministers, & highly esteeme of their message and Ministery, it moueth others most mightily to shew reuerence to this holy ordinance of God. Especially it belongeth to them that are Patrones, & haue the presentation and collation of spirituall promotions, to haue an especiall care and regard that the Churches committed to their tuition may be sufficiently furnished, and that as well the small flockes, as the greater heards be prouided of godly and learned teachers: for as much as Christ himself, preaching the Gospel of the kingdome from place to place, as occasion serued, and the necessity of the people required, deliuered the ioyfull newes and glad tydings of saluation, as well to the people of little villages, as to the inhabitants of famous townes and populous Cities: not onely to thousands that flocked to heare him, but to hundreds and tennes that came vnto him. He shunned popularity, and the applause of men, and shewed not himselfe alwaies openly, nor any otherwise then as he might doe most good to the people, and gaine greatest glory to his Father. He was not ambitious, or vaine-glorious, nor sought the praise of men, Ioh. 7.10. and 5.41. and 8.50. When God determined to destroy the Cities of the plaine, at the request of Lot in mercy he saued Zoar, a little towne, Gen. 19. God hath his people whom he created, and Iesus Christ redeemed, euen in little places as well as in great parishes: in small villages, as well as in large Cities. These haue soules to saue as well as others. Little flockes would haue their shepheards, as well as great heards: such as are poore seruants of the family, would be glad to haue food to eat, as well as the chiefest persons. To instruct a countrey-village, is a worke of mercy, as well as to teach the mother-Cities of a kingdome: and to be carefull of the high or head places, but carelesse of little hamlets, is as vnmercifull a part, as to pamper vp a great family, and to let a little one starue for hunger: or as if a Prince should prouide for the safety of great multitudes of his subiects, and neglect the lesser companies that abide in poorer villages: or as if a man should tender the welfare of his head, and neuer regard his foot, or his finger. Wherefore all Magistrates must set before their eyes the example of God, as a cleere glasse to looke vpon, appointing the ordering of the Leuites in such sort, that all the Tribes might be instructed, being so diuided & scattered among the rest, that their labours might be communicated to all: as also the example of Iesus Christ, who in the dayes of his flesh, taught and preached euery where, not onely at Ierusalem, but in Galile, and other desert and desolate places; so that they ought to haue an especiall care and regard, that euery Congregation haue his sufficient Minister. And that they may be constrained to yeeld to this trueth, or at least perswaded to the practise and performance of this dutie, or if not perswaded, yet conuinced in conscience that it should be done, and that it is their sinne if it be left vndone: let vs a little consider somewhat farther the fact of God, how carefull he was thereof, in the land of Israel, that as well the little townes, as the greater Cities might haue able teachers.
Hence it is, that he commandeth the children of Israel, that they giue vnto the Leuites, the ordinary teachers of the people, of the inheritance in their possession, Cities to dwell in: all the Cities which they were to giue to these Leuites, were eight and forty, Num. 35.2, 7. The accomplishment whereof, we may reade at large in the booke of Ioshua, chap. 21.4, 5, 6, 7. In euery Tribe they had foure Cities, and so were by the ordinance of God diuided in Iacob, and scattered in Israel, according to the ancient Prophesie of Iacob, Gene. 49. For out of the Tribes of Iudah, Simeon, and Beniamin, they had 13. Cities, verse 4. Out of the families of the Tribe of Ephraim, and out of the Tribe of Dan, and out of the halfe Tribe of Manasseh, they had 10. Cities, verse 5. Out of the families of the tribe of Issachar, and out of the Tribe of Asher, and out of the Tribe of Naphtali, and out of the halfe tribe of Manasseh in Bashan, they had 13. Cities, vers. 6. Lastly, out of the Tribe of Reuben, Gad, and Zebulun, they had giuen and granted vnto them 12. Cities, verse 7. By this meanes was the instruction of Gods people prouided for plentifully, through a multitude of Cities appointed vnto them, not altogether, or in one place of the land, but dispersed heere and there according to the infinite wisedome of God, and the absolute necessity of the people. We heard before, what wonderfull care godly Iehoshaphat the king of Iudah had, who sent the Leuites throughout all the Cities of his kingdome, [Page 204] which caryed with them the Booke of the Lord, and taught all the land, and his zeale was rewarded with riches, honour, and great prosperitie in aboundance, 2. Chron. 17.5.9. The like commendation is giuen of Iosiah, who appointed the Priests to their seuerall charges, and encouraged them to the seruice of the Lord, and said vnto the Leuites that taught all Israel,2 Chr. 35.2.3. which were holy vnto the Lord, Put the holy Arke in the house which Salomon the sonne of Dauid king of Israel did build, &c.
So then, for as much as Christ preached to small villages, as wel as to bigger townes: forasmuch as it was the wise policy of God, to place the Leuites round about his Tabernacle, and to grant vnto them cities throughout euery Tribe; forasmuch as it was the carefulnesse of Iehoshaphat and Iosiah to haue all places of their kingdome replenished with good and able teachers; and forasmuch as the Apostle would haue Elders chosen by election in euery Citie: let all those that are Patrones of benefices, and bestowers of Ecclesiasticall liuings, looke out godly and learned preachers where there is want, that euen small preferments in little Parishes and villages, may haue Ministers of more ability then commonly they haue, lest euen the blood of them that perish through the ignorance of the one, and default of the other, be required at their hands. If the cure or Congregation be small, it is by many thought to be a sufficient cause to bestow it vpon an vnsufficient person, and sometimes vpon their porters or other seruants, if so be they can in any reasonable or tollerable sort reade English, and satisfie the Law, they think no more is required at their hands: and all this is practised, because (forsooth) it is a little Parish. But Christ hath shewed by his owne example, that little Parishes are to bee instructed as well as great and wide Cities. And if this example cannot teach vs, it shall be able to condemne vs of vnfaithfulnesse, and of want of mercy and compassion toward the soules of men.
The Lord put it into the hearts of such as are to dispose the liuings of lesser Congregations, to set ouer them such Pastors, as may feed them with the bread of life, that is, with the preaching of the Gospel of the kingdome.
40 And the Lord said vnto Moses, Number all the first borne of the males of the children of Israel, from a moneth old and vpward, and take the number of their names.
41 And thou shalt take the Leuites for mee (I am the Lord) in stead of all the first borne among the children of Israel, and the cattell of the Leuites, instead of all the firstlings among the cattel of the children of Israel.
42 And Moses numbred as the Lord commanded him, all the first borne among the children of Israel.
43 And all the first borne males, by the number of names, from a moneth olde and vpward, of those that were numdred of them, were twenty and two thousand, two hundred, and threescore, and thirteene.
44 And the Lord spake vnto Moses, saying,
45 Take the Leuites in stead of all the first borne among the children of Israel, and the cattell of the Leuites in stead of their cattell, and the Leuites shall be mine: I am the Lord.
46 And for those that are to be redeemed of the two hundred threescore and thirteene, of the first borne of the children of Israel, which are more then the Leuites,
47 Thou shalt euen take fiue shekels apeece, by the polle, after the shekel of the Sanctuary shalt thou take them: the shekel is twenty gerahs.Exod 30.13. Leuit. 27.25. and 18.16. Ezek. 45.12.
48 And thou shalt giue the money, wherewith the odde number of them is to be redeemed, vnto Aaron and to his sonnes.
49 And Moses tooke the redemption money, of them that were ouer and aboue them that were redeemed by the Leuites.
50 Of the first borne of the children of Israel tooke he the money, a thousand, three hundred and threescore and fiue shekels of the Sanctuary.
51 And Moses gaue the money of them that were redeemed, vnto Aaron and to his sonnes, according to the word of the Lord, as the Lord commanded Moses.
Hitherto we haue spoken of the numbring of the Tribe of Leui, simply without any relation to others. Now we are to speake of it comparatiuely. For in this place the Leuites are compared with the first borne among the people, whom God commanded to be redeedeemed by substitution of the Leuites, and appointing of them in their roome. This hath two parts: First, the enumeration it selfe, comparing the persons to be redeemed with those that are to succeed them, and come in their places, to the 44. verse.
Secondly, the manner of matching or equalling of them both, whose number was different, to wit, the Leuites, and the first borne, by a Pecuniary redemption of those that did amount to more then the Leuites, to the end of the Chapter. Touching the first, we are to consider these particulars: first, the commandement of God, charging Moses to number the first borne that are males among the children of Israel (the Leuites being already numbred, as we haue heard in the former part of this Chapter,) from a moneth old and aboue, and to take the number of their names; and then commanding him to substitute the persons of the Leuites for his seruice, and their cattell for the cattell of the first borne. Secondly, the obedience of Moses to this commandement; all the first borne of the males being numbred, amounted to the number of two and twenty thousand, two hundred, seuenty and three.
The second point is the paralleling or equalling [Page 205] of them both, by redeeming the ouerplus of the first borne, wherin also we may behold the commandement of God, and execution of it by Moses. The Lord commandeth the Leuites to succeed the first borne, and whereas there were 273. moe of the first borne, then of the Leuites, he ordaineth that fiue shekels of the Sanctuary should be paid of the people, for euery person that was aboue that tribe, which money was to be giuen to the Priests. The execution of the commmandement followeth in the three last verses, wherein we may see how Moses obeyeth in them both; for he tooke the redemption money of the people, and gaue the money of them that were redeemed to Aaron, and to his sonnes according to the word of the Lord.
Out of this diuision sixe questions may be demaunded, all which we wil runne ouer, and briefly dispatch, that we may proceed to the doctrine.
Obiect. 1 The first question may be asked, how the number of ye first borne which came to 22273 surmounted the number of the Leuites which amounted to the number of 22300. For if we consider what Moses hath expressed before in the particular summes of the seuerall families mentioned in this Chapter, it may seeme at the first sight, that the Leuites were moe in number then the first borne, & exceeded them by 27. persons. For the summe of the family of the Gershonites, was accounted to be 7500 persons, verse 22. The summe of the family of the Kohathites, was accounted 8600. verse 28. Lastly, the summe of the family of the Merarites, was said to be 6200. The totall summe of these three particulars amounteth to 22300. whereas the first borne amounted onely to 22273. [...]nswer. I answere, this difference is onely in shew, and not in substance; for in the family of the Kohathites, the Priests also were comprehended, and the first borne of the Leuites: so that, whereas the number of these amounted to three hundred, the Leuites are rightly said to be two and twenty thousand, verse 39. and the first borne among the Israelites to be two and twenty thousand, two hundred seuenty and three.
Obiect. 2 Secondly, the question may be asked, how the money commanded to be giuen for the redeeming of the 273. persons that were aboue the number of the Leuites, was paid: whether by the first borne that were last numbred, or by the people? Answer. I answere, by the people, to Moses, for the Priests: for so doth common equity require, that one might not be eased, and another burdened. But if these first borne had borne the burden, and others beene freed from the paiment of this summe appointed and enioyned, there had beene no equity nor equality obserued, which the dignity of holy things seemeth to require.
Obiect. 3 Thirdly, it may be asked, wherefore God challengeth the first borne to be his? I answer, we see the cause, Answer. Exod. 13. because he preserued them, when he had made a general destruction of the first borne among the Egyptians.
Fourthly, wherefore would God haue the Leuites taken in stead of these first borne? and Obiect. 4 to seru him in their roome? I answer, Answer. first he did it in mercy toward their parents, who might through this liberality vse them as their own, and employ them in their seruice: so that wheras before they were the Lords, now they are returned to their parents. Secondly, to shew the accomplishment of Iacobs prophesie, that they must be scattered among the other Tribes, Gen. 49. Thirdly, to commend the dignity and worthinesse of the Ministery, in that they succeeded such worthy and honourable persons, who were the flower of all the family.
Fiftly, whereas the price of redemption Obiect. 5 and satisfaction for the 273. is commanded and appointed to be fiue shekls for euery person, after the weight of the Sanctuary: the question may be asked, what a shekel is, and what is the shekel of the Sanctuary, and how it differeth from the common shekel. Answer. I answere, first touching the shekel, then touching the kinds of it.
The shekel was partly a peece of money, and partly a weight. The value of it according to our coyne and common money, seemeth to be two shillings sixepence, and weighing halfe an ounce in weight, as the best Hebrew writers testifie: of which you may reade at large in the learned Commentaries of our owne men, set foorth in our English tongue,D. Willet on Exod. 30. the summe whereof is this: That two seuerall peeces haue beene seene and weighed, one weighed iust halfe an ounce, which had vpon one side the pot of Manna, with this inscription, Shekel Israel, and on the other side was stāped Aarons rod, with this title; Ierusalem Kedeshah, holy Ierusalem, in the ancient Samaritan characters. Likewise, there is another peece with the same pictures which was but halfe so much in weight, being but halfe the shekel.
Beza setteth downe the very same description of the shekel, Matthew, chapter 17. verse 24. which was giuen vnto him by Ambrose Blancerus. Arias Montanus affirmeth also, that while he was at the Councell of Trent, there was broght vnto him by a friend, an ancient peece of siluer, with the very same figures, and Characters, which hee likewise found to weigh halfe an ounce.
Touching the diuerse kinds of the shekel, there are diuers opinions why it is called the shekel of the Sanctuary. Arias Montanus affirmeth that it is called the sacred shekel, because it was the shekel that the Israelites vsed, who were an holy people vnto God. But forasmuch as God speaking to his owne people, & Moses writing to this people make this difference, it seemeth rather that there [Page 206] was a difference of shekels, not onely between the Israelites and the Gentiles, but among the Israelites themselues; otherwise that distinction had bene needlesse and superfluous. Others hold, that it is called the shekel of the Sanctuary, because the standard measure was kept in the Sanctuary, that there might remaine a iust and full weight without imminution or corruption: forasmuch as the weights and measures that were commonly vsed, were oftentimes altered and changed according to the couetous affections of corrupt men, as the Prophet Amos noteth, chap. 8.5. When will the new Moone be gone, that we may sell corne? and the abbath that we may set forth Wheat, making the Ephah small, and the shekel great, and falsifying the ballances by deceit? That is, in selling, they vsed small measures, and in buying great weights, so yt they did buy with one weight, and sell with another. But howsoeuer many of the learned leane to this opinion, yet in my iudgment it seemeth vnprofitable, forasmuch as we neuer reade (to my remembrance) that any weights or measures were kept in the Sanctuary, which was a place for holy things, and a figure of things to come, so that both the whole and euery seuerall part had their seueral significations, and looked vnto Christ to come. Besides, the Apostle writing to the Hebrewes, chap. 9.4. setteth downe the particular things that were contained in it, as the golden Censer, the Arke of the Couenant ouerlaide round about with gold, wherein was the golden pot that had Manna, and Aarons rod that budded, and the Tables of the Couenant, and ouer it the Cherubims of glory shadowing the mercy seat, &c. Where we see, he mentioneth what was in the Sanctuary, what was neere vnto it, what ouer it, &c. yet we haue no naming of keeping any shekel in it. Furthermore, if this weight were there, to auoyde the practises of iniustice, why had they not also the like prouision in other weights and measures also, as well as in this? was there no feare of fraud, but in this? or must the armes of iniustice and wrong be tyed vp in one kind, and left at randome in all the rest? Why had they not also the Gerah of the Sanctuary, the Omer of the Sanctuary, the Ephah of the Sanctuary, and so of the rest? Lastly, to omit other circumstances and considerations, this most holy place seemeth of all other, to be most vnfit for the keeping of such humane and worldly things, whereunto also the people could not haue free ingresse, and egresse, and regresse, at their pleasure, when they should try the trueth of their weights and measures. Seeing they had not accesse to this place when they would, it was not fitted to such a purpose. The third opinion wherunto the greatest number of writers doe accord, which seemeth most likely, to which also I encline, is, that there are two kinde of shekels, the one common or prophane, the other sacred or holy called the shekel of the Sanctuary, double so much as the former; the common shekel amounting to two shillings sixepence, the valuation of ye other coming to fiue shillings, according to our mony, that is in vse among vs.
Sixtly, where it is said that the shekel is Obiect. 6 twenty Gerahs, verse 47. the question may be asked, what a Gerah is? I answere, Answer. the shekel being iustly valued, it will easily appeare what a Gerah is; but because we shall haue fit occasion to discusse this point afterward, in the fift chapter, we will referre the reader to that place.
[Verse 41. Take the Leuites in stead of all the first borne, &c.] We see heere, that the Leuites were substituted in the place of the first borne, who did first of all execute the Ministers office. The Lord, if it had pleased him, could haue serued the Church with them for euer: but for the causes before rehearsed, he exempted them from this seruice, after that for a small time and a few yeeres, he had tryed their obedience to his holy wil and commandement. Now, in their stead he taketh the Tribe of Leui to minister vnto him, and for his Doctrine 1 people. We learne hereby,The office [...] the Ministery is an high and worthy ca [...] ling. that the office of the Ministery, is a most worthy and excellent calling. This is that which the Apostle saith writing to the Hebrewes, chap. 5.4. No man taketh this honour to himselfe, but he that is called of God, as was Aaron; If then it be an honour to be called to this office, it followeth to be an high and honourable calling. Likewise, writing to the Romanes, and declaring that none can preach except they be sent, hee addeth out of the Prophet, How beautifull are the feete of them that preach the Gospel of peace, and bring glad tydings of good things? Rom. 10.15. And instructing Timothy touching this office, he saith, This is a true saying, If a man desire the office of a Byshop, he desireth a worthy worke; and afterward in the same Epistle, cha. 5.17. Let the Elders that rule well be counted worthy of double honour, specially they who labour in the word and doctrine.
Seeing then, the Ministery is an honour as the Priesthood of Aaron was, seeing the office is a worthy worke, and seeing the feet of the Ministers that bring the word vnto vs, are beautifull, so that they are worthy, not onely of single, but of double honour; it followeth that the calling is exalted aboue many others, and ought to haue a reuerent and speciall account among vs.
The trueth heereof will farther appeare Reason 1 vnto vs by the force of reasons, as so many proppes to stay it vp. First, we must consider the title giuen vnto them of an Embassadour: what greater honour, then to be the Embassadour of a Prince? The Minister is more, he is the messenger of the Lord of hostes, Mal 2.7. 2 Cor. 5.20. and commeth from the King of kings, and Lord of lordes. He is in stead of Christ, appointed and sent of him to reconcile men to himselfe, and to saue them.
So then, the Ministers supply the office, and sustaine the person of the Sonne of God, who [Page 207] is the word and wisedome of his Father. Not that he would haue the Ministery of his word lesse esteemed, then if he should speake from heauen with terrible signes of Thunder and lightning; but that he might by this meanes teach in a more familiar manner, and so make the better tryall of our obedience. Therefore the Apostle saith, He that knoweth God, heareth vs: Ioh. 4.6. he that is not of God, heareth vs not, hereby know we the spirit of trueth, and the spirit of errour. We must heare the word preached by man, not as the word of man, but as it is indeed the word of God,Thess. 2.13. and so set our selues in his presence. Hence it is, that he saith to the disciples whom he had sent out, [...]ct. 10.33. He that heareth you, [...]rk, 10.16. heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. If then the Ministery be an embassage sent vnto vs from God, whereby God after a sort sueth to vs for reconciliation, it serueth to set forth vnto vs the honour of this calling.
Secondly, the honour of the Ministery is to Reason 2 saue mens soules, which of all workes, is the highest, the holyest, the heauenlyest, the greatest. What other calling can compare with it in this respect? Other professions and ordinances, respect the good of this life, as peace, or health, or wealth, and such like: but the end of the Ministery alone is the saluation of soules. Paul willeth Timothy to take heed to himselfe, and vnto doctrine, adding this reason,Tim. 4.16. [...]biection. for in doing this, thou shalt saue both thy selfe, and them that heare thee. It will be obiected, we are saued by Christ onely, as I haue beene oftentimes answered: we haue saluation by no other then by him. [...]nswer. It is true indeed, Christ hath performed so much as is sufficient for the saluation of all, yet none are actually saued, but they onely to whom the benefits and merites of the Messiah are communicated. Now his merits are applyed two wayes, by the Ministery of the word, and by receiuing of the Sacraments, for which cause the power of saluation is ascribed vnto them. We doe not teach that men are saued by the preaching of the word, to driue men from Christ thereby, or to build our saluation vpon any other; for we preach nothing, we regard to know nothing, but Christ and him crucified. We goe not about to lay any other foundation, but the question is of the meanes how we shall come to the sauing knowledge of Christ, which is ordinarily done by the sound and sincere preaching of the Gospel: so that this calling is a most excellent calling.
Reason 3 Thirdly, this truth is farther confirmed and strengthened by the contrary, in that without it ordinarily no man can attaine to saluation, as may appeare by the meanes whereby it is effected, and by the degrees whereby it is finished. None shall be saued but such as are effectually called: but what is the Church other, [...]. then a company of men called? and they are called by the Ministery of ye Gospel, made powerfull and effectuall by the Spirit of God: Ye are called by our Gospel, 2 Thes. 2.14. to the obtaining of the glory of the Lord Iesus Christ. By it, our mindes are enlightened to see our owne miseries, and Gods infinite mercies, and then by it,Luk. 1.79. Act. 26.18. Esay 53.1. as by the strong arme of God we are drawne vnto him. Againe, none are saued, but such as are iustified, being acquitted from their sinnes, and accepted in Christ as righteous, and as heires of eternall life But we are iustified by faith, and faith commeth by hearing the word of God, Rom. 10.17. 1 Cor. 3.5. so that the Preachers are the Ministers by whom we beleeue. Lastly, none are saued, but such as are sanctified by the Spirit of regeneration, and whosoeuer is in Christ, is become a new creature:1 Pet. 1.23. but we are borne againe by the immortall seed which is the word of the eternall God, so that we are begotten into him by ye preaching of the word. In this respect the Ministers are called spirituall fathers, 1 Cor. 4.15. because they beget vs as children by the Gospel of Iesus Christ. Thus then we see the worthinesse and excellency of this calling, and what we are to esteem therof.
As then we heard the reasons, so let vs hearken Ʋse 1 to the vses. First of all, this ought to be a strong motiue vnto vs to mooue vs to desire this calling. It is an encouragement vnto vs to enter into it, & a good warrant that it is lawfull to desire it. Who doth not desire honour & excellency in this world? Saul, being threatened to haue the kingdom rent from him, desired that Samuel would honour him among the people. God lifteth vp the heads of those that are fitted to this calling,Iob 33. Obiect. who are as one of a thousand. But is it indeed lawfull, will some say, to affect this calling, & to desire the office of a Byshop? may a man seeke and sue for it? I answere, Answer. neither euery man nor all desire is warranted. There are two sorts of men, & two sorts of desires. Some men are fitted, and some are vnfit. There is a desire that is good, and there is a desire that is euill, according as the fountain is out of which they issue & proceed. The corrupt desire ariseth sometimes from ambition, and sometimes frō couetousnes, delighting to set out themselues, or coueting to enrich themselues. For some are possessed and puffed vp with the spirit of pride and vaine glory, setting out thēselues with shewes of worldly wisedome, and magnifying themselues and their gifts, to tickle wanton and delicate eares: others make the Ministery as their last shift and refuge, when they haue made shipwracke of a good conscience, and know not otherwise how to liue. This is a wicked & preposterous desire. For as such as haue neither learning nor honesty, neither are willing to labour for their liuing, when they can no longer maintaine themselues, their last remedy is to turne Ale-house-keepers, and to set vp tipling houses: so such as haue gottē a litle smattering knowledge, as shreds or scraps gathered from other mens tables, & haue peraduenture baited their horses in the Vniuersitie, though they be as farre from sound or setled skill in Diuinity, [Page 208] as their horses, when they know not which way to turne themselues to liue, neither can shift any more, their scandalous and lasciuious courses, being descryed and perceiued of all men, beginne to thinke of the Ministery, and make that a meanes to maintaine them idlely, loosely, and wickedly. This desire is sinfull and carnall, woe vnto such as thus desire the calling: woe vnto such as helpe them to it, and as it were hold the stirrup vnto them, while they mount vp into Moses chaire: woe vnto them that suffer them to haue entrance and giue them easie passage to make houocke of the sheepe of Christ: and woe vnto that people that haue such a plague sent in among them, to destroy their soules. But besides this, there is an holy and godly desire comming from the true feare of God, and the zeale of his glory, when he giueth vnto a man this purpose and resolution, to consecrate himselfe to the Ministery of the Church, and to put in practise such gifts as are bestowed vpon him. The former sort desire the honour, not the worke: the maintenance, but not the paines. Such as desire it to be reuerenced, are ambitious: such as affect it, to be maintained, are couetous. They that are set in this calling ought to be reuerenced, but they ought not to respect that as the ende of their entrance into it: they ought to be maintained, but that should not be their principall marke, but Gods glory and the peoples good.
Blessed are they that haue this godly desire; blessed be God, that hath put it into their hearts: and blessed are that people that haue such a conscionable Pastor set ouer them to reueale vnto them the counsels of God and the mysteries of saluation. These men feeling the blessing of God vpon their studies, and themselues in some good measure fitted and furnished for this function, are willing to exercise their giftes, and employ their talent, which is indeed one part of their calling. Hence it is that Paul saith, Ro. 1.15.16. So much as in me is, I am ready to preach the Gospel to you that are at Rome also; for I am not ashamed of the Gospel of Christ, for it is the power of God vnto saluation, to euery one that beleeueth, &c. Hee acknowledgeth himselfe a debter vnto all men: God is the creditor, who hath giuen out his money to euery one of his seruants, that they should gaine euery one to their master, not to themselues: the money committed is his gifts and graces that he hath distributed vnto them according to his owne pleasure: so that we hauing receiued, not onely to beleeue our selues, but to teach faith vnto others, ought to be ready, willing, prompt, and prepared to employ such giftes as are bestowed vpon vs. Thus also doth the Apostle Peter teach the Elders,1 Pet. 5.2. to feede the flocke of God which is among them, taking the ouersight therof, not by constraint, but willingly: not for filthy lucre, but of a ready minde, &c. And in the old Testament, the Prophet Esay, (when his tongue had beene touched with a coale from the Altar, and that he had heard the voyce of the Lord, saying, Whom shall I send?) doth of his owne accord offer himselfe and his seruice, Behold, here I am, send me. Wherefore,Esay 6.8. whomsoeuer the Lord God shal cal immediately by his Spirit, and furnish with gifts requisite for a Minister, he will also touch his heart with willingnesse and readinesse to employ those graces, and to set them on worke; he will giue him a desire to glorifie him in the seruice of the Church, and to gaine soules to his Master Christ.
Secondly, it reprooueth sundry abuses of Ʋse 2 such as transgresse against this truth, and dash their foote against this doctrine, as against a stone; as if they meant violently to oppose themselues against it, or knew not that therin they fight against God; which may be reduced to three heads. First, such as abuse their persons, and tread vpon them as their footstoole: Secondly, such as contemne the Ministery it selfe as base and vile: Thirdly, such as deny them any maintenance fit for their calling. One sort are wretched and prophane, another proud & high-minded, the third worldly and couetous.
Touching the first sort,The first reproofe. it is too common a practise in the world to scorne and scoffe at the Ministers of the Gospel, which is as much as to make open profession to be voyde of all soundnesse and sincerity of religion. For such as hate them and despise them, because they are Ministers, doe despise, nay despite God himselfe, and Christ our Sauiour, as Luke 10.16. He that despiseth you despiseth me: and hee that despiseth me, despiseth him that sent me. Where Christ setteth downe this as a rule, whereby euery man may examine his owne heart, and make tryall of his religion and piety toward God, euen by his affection and behauiour toward the Ministers of God. It was neuer knowne since the world stood, that he did euer so much as sauour of any goodnesse, that could not abide a faithfull Minister. I deny not, but he may deceiue himselfe, but God is not mocked: he may pretend piety, but it is nothing but cursed and cankered hypocrisie. The word is the seed of regeneration: it cannot therfore be that such as haue bin brought to the state of grace and saluation by this precious seed of the word, should abase & abuse those by whom they haue beene begotten. Will a sonne, except he do degenerate and become a monster, reuile him that brought him into this world, and gaue him life and breath? So is it as vnnaturall, and much more, to contemne the spirituall fathers of our soules: forasmuch as of the fathers of our bodies, we receiue only temporall life, but of these, eternal. It is wel said by one of the ancients,Ignat. ad [...] that whosoeuer despiseth the Preachers of the Gospel, is an Atheist and prophane person, and a despiser of Christ himselfe.
These do not onely sinne against God, and [Page 209] against the Gospel, but against their owne soules; they hinder their owne saluation and the saluation of many others, and so make their meanes vnauailable, and commit a sinne more heinous and horrible then that of Onan, who spilled his seed on the ground, least he should giue seed vnto his brother, Gen. 38.9. The seed of the word is immortall and remaineth for euer, and therefore is of greater price; so that they are spirituall murtherers of thousand soules that seeke to spill it and spoile it, as water on the earth, least it should fructifie in the hearts of men. If wee should see a man pull out his owne eyes that he might not see, or cut off his eares that he might not heare, wee would all pitty his case, and say he were running madde. But thus it fareth with these irreligious persōs; they make them selues blinde, that they might be without seeing, they make themselues deafe that they might be without hearing, and they harden their hearts that they might be without feeling. [...]s de Sacer. [...]3. cap. 5. This is spirituall and desperate madnesse to despise so great a blessing without which we cannot be saued, nor obtaine any good things promised vnto vs. And howsoeuer these men, to excuse their owne impiety and to blinde the eyes of the simple, will pretend loue and liking to the word it selfe, yet they vtterly deceiue themselues: for this is one rule to be obserued and learned of vs, that whosoeuer abuseth the Ministers despiseth also the Ministery, as he that liketh the Phisicke by which he is to be recouered, will also make much of the Phisition, whose counsell he hath vsed. Whosoeuer accounteth not the feet of those beautifull that bring glad tydings of peace, will not much esteeme the Gospel it selfe: and whosoeuer despiseth the Messenger, will not regard the message that is deliuered vnto him.
For the Ministery is the ordinary meanes, wherby it pleaseth God to saue those that beleeue, Rom. 1.16. 1 Cor. 1.21. Let this be also another rule, yt whosoeuer account the Ministery of the Gospel as vile in their eyes, it shall be easier for them of Sodome and Gomorrah in the day of iudgement, then for them, Mat. 10.15. and 11.24. yea, Christ our Sauiour willeth his Apostles to shake off the dust of their feete, [...]ct. 13.51. as witnesse against them that heare not their words, neither receiue their persons. Wherefore this also shall be another rule, that to abuse the Ministers of the word, and esteeme them as the of-scourings of the world, whose feet (as we heard) are beautifull to all the elect, because they bring glad tidings of peace and of all good things) is an horrible sinne highly displeasing to God, greeuously prouoking him to anger, and swiftly calling downe iudgement vpon their heads. Wherefore hee saith in the Prophet, Touch not mine Annointed, and doe my Prophets no harme. And Moses prayeth to God on the behalfe of Leui, [...]eut. 33.11. to smite thorough the loynes of them that rise against him, and of them that hate him, that they rise not againe. The persons of Embassadours are by law of al Nations, sacred and inuiolable;Cicer. in Verr. act. 1. Orat de Harus. resp & pro leg. Manilia. the heathen saw it and set it downe, and neuer ceassed to reuenge the wrongs done vnto them, both vpon particular persons, and vpon whole Cities. The Law of God and man, sacred and prophane, account the iniuries done vnto a messenger, as done against him who sent him: and therfore they were wont to be safely garded and protected, not only in times of peace, but amiddes the weapons and naked swords of the enemies. Dauid reuenged most sharpely the iniuries and indignities offered to his Embassadours with the ouerthrow of the Ammonites, 2 Sam. 10. and neuer did he shew the like exemplary punishment in that extrem manner. Do earthly Princes and States reuenge the wrongs offered to their seruants sent out by commandement and commission from them: and shall we thinke that the Lord of hostes, the king of kings, who is the God of vengeance, will suffer the opprobries, contumelies, and contempts offered to his messengers, to goe vnpunished? The Ministers are the high Embassadours of God, so that they send not themselues, but are sent out of him, and they execute not their owne willes, but his will: and therefore the infinite Maiestie of almighty God is violated and abused in the indignities that are offered vnto them, and doubtlesse he will auenge his seruants which cry day and night vnto him, Luk. 18.7, 8. though he beare long with his enemies. I tell you, he will auenge them speedily. No man offending in this kinde of vnkinde abuses toward them, euer escaped the punishments of God. How often did God plague his people in the wildernesse, when they rose vp against Moses and Aaron, the Ministers of God for their good, who taught Iacob his iudgments, and Israel his lawes? When Ieroboam stretched out his hand against the Prophet to lay hold on him,1 Kin. 13 4. his hand wasted and withered, so that albeit he put it out, yet he was not able to pull it in againe. The two Captaines with their fifties,2 Kin. 1.10.12 sent out by Ahaziah to apprehend the Prophet, were destroyed with fire from heauen, and neuer returned to bring their master word how they spedde. The leude and vngracious children that mocked Elisha, 2 Kin. 2.23, 24 and vpbraided him with his baldenesse, were torne in peeces by two Beares that came out of the wood vpon them. The people of Israel that misused the messengers of God, and contemned the Prophets,2 Chro. 36.16. that spake vnto them early and late, were reiected and carryed into captiuity, into the land of their enemies. Neither is it to be maruelled at,Act. 5.39. that God hath sent such strange examples of his wrath and indignation vpon the contemners of his Ministers, forasmuch as they are as Cyants that fight against God,Deut. 17.12. and therefore he appointed death to him that rebelled against ye Priest, as those rebels were swallowed vp of the earth that made insurrection against Aaron, and vsurped the Priesthood contrary [Page 210] to the institution of God: in which place, Moses saith, It is not Aaron that you striue against, but euen against God himselfe, Numb. 16.11. If we follow these men in their practises, let vs also feare to fall into their punishments. For God wil not be mocked, though the Ministers be misused: and his hand is not shortned, though they be taunted and reuiled of vs. He will account these reproches to reach vnto heauen, and they shall be of sufficient force to cast vs downe into hell, except we repent of these euils.
The second reproofe.But let vs passe from their persons, and come to the function it selfe. Many there are that are growne a degree farther in impiety, who making no conscience to goe out of the way, doe wander farther from home then many other. There are indeed some who sticke not to account of the Ministers as the filth of the earth; they will giue no reuerence vnto them, they acknowledge them not to be sent to reconcile men vnto God, but disgrace them and dishonour them what they can: howbeit they will not breake out in open contempt of the Ministery it selfe, but seeme to esteeme highly and reuerently, and religiously of it. There is some hope of these, that by the mercy of God, they may be reclaimed and reformed. Others spare not to speake against the calling it selfe, and vtter slanderous words against Gods ordinance, as men that are come to the height of sinne, and haue filled vp the measure thereof to the brimme. These are like Ahab; when Eliah came into his presence, he charged him to be the troubler of Israel,1 King. 18.17. Art thou hee that troubleth Israel? They are the Captaines and Caualleers that were in the company of Iehu, that accounted him who came to annoint Iehu, 2 King 9.11. a madde fellow, What said this mad fellow vnto thee? Paul and Silas are accused to trouble the City, and to turne the world vpside downe, and to teach customes which were not lawfull to receiue and obserue, Act. 16.20 Tertullus an eloquent Oratour, abusing a good gift to an euill purpose, chargeth him deepely to be a pestilent fellow, and a mouer of sedition among all the Iewes throughout the world, and a ring-leader of the sect of the Nazarens, Chapter 24.5. To contemne this calling, is to contemne God: and to dishonour it, is to dishonour God: and yet the Ministers for the most part are esteemed according to their low and meane estate in this world. If they be poore, they are indeed poorely accounted off. If they be not great in the world, they are not regarded and respected of worldly minded men; but these account themselues better then the Minister, because they are richer. But such as are rightly religious, are otherwise minded. Obadiah, the gouernour of Ahabs house, refused not to doe reuerence to the Prophet, to the contemned Prophet Eliah, 1 King. 18.7.9. Ioash the king disdained not to visite Elisha when he was sicke and lay on his deathbed, and to weepe vpon his face, and said vnto him, O my father, my father, the Chariot of Israel and the horsemen thereof, 2 King. 13.14. Thus it was in former times, when Kings and Princes were not ashamed to acknowledge them: but as sin aboundeth, so the Ministery is contemned.
The third reproofe,The third [...] proofe. is against those that are so taken vp with the thoughts of this world, that they refuse to allow them any meanes of maintenance, and grudge them meate and drinke to releeue themselues and their families. This is a fruit of the former sinnes, and proceedeth from a contempt, either of their persons, or of their calling, or of them both. For when they are grown to contemne them, no maruell if they grudge to maintaine them. Some thinke the calling needlesse, and superfluous, and well gotten that is detained from them. Others account it voluntary, and arbitrary, which they may giue, or not giue, yeeld or not yeeld, at their owne pleasure: others will needes pay it, howbeit not as a duty, but as a gratuity: not as a recompence of their paines, but as a beneuolence at pleasure: they will haue nothing bestowed as due, but as an almes to the begger that commeth to their doores. The first sort are plaine Epicures, earthwormes, knowing no God but Mammon, and seruing no God but their belly. The other two carry more shew of profession, and yet they make little conscience of Gods religion, or of their owne saluation. For if they did hope to inherite heauen, they would bee forward to magnifie and further the meanes that leade vs vnto heauen, and account it an honour in equity and iustice due vnto them, to yeeld vnto them a sufficient maintenance, which cannot without sacriledge be detained from them. Who is it that prouideth not for his oxen and cattell, that labour for him? who feedeth not his sheepe in sweet pastures, that feed him and cloathe him? What hearts then haue we harder then stone, that doe not any whit regard to see them comfortably and competently maintained, that labour for vs, search the Scriptures for vs, are careful to prouide for vs, and to feed vs with much better food? If a man should see any of vs lying in a pit like to be drowned, and reaching out his hand vnto vs should draw vs out, how would we esteeme of them? The Ministers draw body and soule out of the deepe dungeon of eternall death, and from the pit of destruction, and guide them into the way of peace: and therefore it is great reason, that hauing receiued comfort from them, wee should comfort them againe, and thereby shew how we respect them.
If we were borne blinde, and wanted the light of the eyes, as the poore man mentioned in the Gospel, and one should restore our sight, wee would account nothing too deare for him, nothing too good for him, if we gaue him all the wealth and treasure of our house.
But this is our condition spiritually, we sit in darknesse and in the shaddow of death, we know no more of God naturally, then serueth to make vs without excuse. [...]at. 5, 14. [...]uc. 1, 79. [...]cts 26, 16. The Ministers are the light of the world to enlighten them, to open their eies, and to bring them out of darknesse into a maruellous light: and yet the idolatrous Priests among the heathen were more esteemed, and better rewarded, then the true Ministers of Christ among vs; which redoundeth to the shame and reproch of such as professe themselues to be sound Christians. But Christ saith, Obiect. to his Apostles, Freely ye haue receiued, freely giue, Mat. 10, 8. How then may the Ministers receiue any reward for their labours? I answer, [...]nswer. Christ speaketh in this place especially of working miracles, as appeareth in the words immediately going before, where he willeth them to heale the sicke, to clense the leapers, to raise vp the dead, and to cast out diuels. If they be extended farther, because he willed them to goe and preach, [...]ath. 10, 7. saying, The Kingdome of God is at hand: he forbiddeth them to set the Gospel to sale, as that which standeth at offer and proffer: so that the Minister must not be giuen to filthy lucre, 1 Tim. 3, 3. Tit. 1, 7. So then, they do giue freely, who do not intend gaine as the reward of their labours, nor set it before their eyes as the marke they aime at, but desire nothing more then the glory of God, and the saluation of the Church, and referre thereunto all their studies and endeuourss. They that onely or cheefely seeke their owne wealth, are truly called hirelings; whereas the seruants of God haue him before their eyes of whom they are sent, that so they may feed the flocke with knowledge and doctrine. [...]biection. Againe, it may be saide, that Paul witnesseth he tooke nothing of the Corinthians, and that he laboured with his owne hands, Acts 20, 34. 1 Cor. 4, 12. I answer, [...]nswer. the Apostle in taking nothing of that Church, considered what did belong to the edification of that Church: neuerthelesse, the brethren that came from Macedonia, supplied his wants, and helped him in his necessities. But of this we spake more at large in the former doctrine.
Ʋse 3 Thirdly, let no man presume to refuse and reiect the Ministery, as thinking themselues or their children too high, or this calling too low for them; thinking themselues too honourable, and this office too contemptible for their persons. No man is too good to serue God at the Altar, and to minister in his Sanctuary. If any refuse the Ministery in regard of his birth, and his wealth, or worth, or gifts, he deceiueth himselfe, and ouervalueth his owne condition: for who is sufficient for these things? Cor. 2, 16. We are a thousand fold more vnworthy to be Ministers, then the Ministery can be thought vnworthy of vs. Noah was the Prince of the world, yet a Preacher of righteousnesse, 2 Pet. 2, 5. Melchizedech was both King of Salem, and a Priest of the most high God, Heb. 7, 1. Gen. 14, 18. Samuel was both a Iudge of the people, and a Prophet of God, 1 Sam 3, 20. and 7, 15. Dauid was both a King & a Prophet. And albeit certaine Kings haue beene Prophets, yet it was no greater credite to the Ministery, that Kings were Prophets, then commendation to Kings themselues that they were Prophets: as it was a greater glory to Kings that they haue beene Philosophers, then credite to Philosophy, that Kings haue studied, professed, and imbraced it. The Son of God, our Lord Iesus Christ, before his incarnation was the Teacher of his people; for by his Spirit he spake in the Patriarkes & Prophets, and was the Messenger of God, and therefore called the Angell of the Couenant: and after that he tooke our flesh and nature vpon him, being the seed of Abraham, he professed that he was sent to preach deliuerance to the captiues, & the acceptable yeare of the Lord, Luke 4, 18, 19, 43. He was equall in glory with the Father, yet this was his calling and worke while he liued vpon the earth. God the Father thought it a meet office to be committed to his onely begotten Sonne, and should it seeme a reprochfull office to his seruants? If he were annointed to be both our King, Prophet, and Priest, let not vs despise prophesie. Nay, not onely the Sonne of God, as he was man, disdained not this function, but God himselfe in Paradise was a Preacher of the Gospel, Gen. 3, 15. The seed of the woman shall bruise the serpents head: Math 17, 5. and the Spirit of God is as it were a fellow-worker with the labours of the Ministers. Besides, the Angels themselues, most glorious creatures, that alwayes behold the face of the Father that is in heauen, haue not refused to be the publishers of this message, Luke 2, 9, 10. Wherefore, all such as GOD hath blessed with forward and toward children, as a speciall mercy toward them, and withall bestowed the goods of this world vpon them, enabling them to maintain them in schooles of learning, ought to further the building of Gods Church, and to thinke it no disgrace or disparagement vnto them, to apply their sonnes to be workmen in this spirituall building, and so to dedicate them vnto God, as godly Hannah gaue Samuel vnto the Lord, that so long as he liued, he might bee giuen vnto the Lord, 1 Sam. 1, 28. It is a thing greatly to be lamented, that this high office of preaching the word is so contemned by all of high calling, that the Nobility vtterly shunne it, & the greatest part of the Gentry of the Land generally refuse it, eyther as base in it selfe, or at least as base to them, or in them. Great mens children are set to study mans law, but it beseemeth not their greatnesse to study Gods law. To be sent on Embassage in the affaires of a Prince, is a great honour; but to be sent with Gods message in his mouth, is esteemed a disgrace. Ye fooles and blinde, whether is greater, God or man? Whose message is most honourable, Gods, or else mans? We see in [Page 212] the Popedome, how men of countenance and estimation are not ashamed to giue their children to the Popes seruice, and beare the mark of the beast, and refuse not to haue thē neerely and ill-fauouredly shauen, vntill they haue scarce one haire of an honest man left vnto them:Cardinal Pool. nay, some of the blood royall haue taken vpon them the orders or rather the disorders of that Hierarchy, as we haue examples in our owne Chronicles. Princes themselues haue renounced their crowns and kingdoms, and entred into Monasteries, & haue put their sonnes and daughters into Cloysters. It is very apparent, that Princes among the Heathen, were also Priests. Shall not these being poore blinde Idolaters, that knew not GOD aright, stand vp at the day of iudgement against vs to condemne vs, that haue so little care or loue to the Lords Temple, that the seruing of him there, is become so vile a thing, as it is not beseeming a mans sonne of any countenance and reputation in the world? So that they will not set their hand to the Lords Plough, but scorne it almost as much as to go to plough and cart. The Prophet Esaias (as it is probably collected) was of a very noble linage,See the Argument of the Geneua translation. Prolego. Vrsini in Esay. sonne to Amos, who was brother vnto Amaziah King of Iuda, and therefore thought to be of the blood royall, as the Hebrew writers agree, who had the bookes of Genealogies extant among them. The Prophet Daniel, with Hananiah, Mishael, & Azariah, were of the Kings seed, Dan. 1, 3. We heard before that Christ himselfe the Lord of life, and the most honourable person of highest descent that euer liued vpon the earth, who was not onely of the linage and stocke of Dauid, and heire vnto the Crowne & Kingdome, but the sonne of the eternall God, yet he disdained not to serue, but vouchsafed to minister in this office, and hath giuen example to all posterity, that none should account themselues vnworthy of it, or it vnworthy of thē: forasmuch as the Gospel began to be preached of him, Heb. 2, 3: who is the brightnesse of glory, and the expresse image of his person, and vpholdeth all things by the word of his power, Heb. 1, 3.
Seeing then Princes and Peeres, and noble men, yea such as haue bene of the Kings blood haue imployed themselues to the Lords seruice: seeing sundry of these among both Pagans and Papists haue exercised this function: seeing some of the elect Angels were Preachers of the Gospel: what a slander and reproch is it for vs that are dust and ashes, and wormes of the earth, and no better; that are called Christians, and would be accounted great professers, who, in so great want of labourers and haruest men to reape downe the corne, do bestow our youth, rather any way then this that is the best way? It is incredible what great good such might do in the church. O what a furtherance would it be to true religion, and a notable meanes to gaine many soules to God! For how many be there, that contemne the Ministery of the word, and consequently the word it selfe, because (for the most part) they are meane and poore men that are the Ministers and Preachers of it? Euen as when the professers of the truth consist of the lowest sort, it hindreth the faith of diuers, to consider that none of the rich or of the Rulers beleeue in him, but the people that are accursed: Iohn 7, 4 [...]. so is it in the Ministery also. When such as are ignorant of true religion, cast their eyes vpon the poore condition of the teachers of it, and behold the worshipfull and noble shun it, and shake it from their shoulders, they are offended, and grow into hatred and contempt of the Calling, and regard not such as haue taken it vpon them. Whereas, if the men of great places would stoope downe vnto it, (if this may be accounted a stooping downe) and as well preach Christ as beleeue in him, it might be a forcible and effectuall meanes to further and foster true religion. Is it not a comfort to all godly parents, to see their children well bestowed? Can we haue them better bestowed, then to serue the Lord, and to labour in his haruest, and to be made Rulers or Stewards in his house? Is there any thing we should reioyce more to see, then our sons put in trust with the price of the blood of Christ, and by preaching to win many soules, and send them to heauen? How do men seeke to shroud themselues vnder the cloth of noble men, and are glad of places and offices vnder them; like to Zebedees childrē that would sit at the right hand and at the left hand of Christ in his Kingdome? But the Ministers are the seruants of the most High, they serue the King of Kings, and the Lord of Lords, then which, what seruice can be more holy or honourable? The Prophet Haggai complaineth, chap. 1, 4, that the whole people from the highest to the lowest, neglected the building of the Temple, and followed their owne profits & plesures, Is it time for you, O ye, to dwel in your sieled houses, and his house lye waste? And therefore he threatneth in the words following, to punish those greeuously, that were so retchlesse and carelesse for the helping forward of this building. Let Zerobabel and Iehoshua with the remnant of the people diligently consider this point, and meditate seriously vpon these things. And let all haue a tender regard to imploy and set apart some of theirs to worke in the Lords vineyard as painfull labourers.
True it is, some goe about by pilling and polling to bring the Church to beggery and slauery: but this ought not to discourage any from seruing in this calling, nor to withdraw any of his children frō preaching of the word. The earth is the Lords, and the fulnesse thereof, Psal. 24, 1. All the siluer and gold in the world is at his commandement, Hag. 2, 8. He will neuer leaue nor forsake those that be his. He will pay good wages to all that are his seruants.
They shall be sure of their pay that reape his corne, and beare the burden of the work, and the heat of the day. He hath the hearts of all Princes and Potentates in his owne hand. He moued the mindes of pagan and heathen Kings, to contribute things necessary for the repairing of the materiall Temple, as appeareth in the bookes of Ezra and Nehemiah: [...]zra 3, 7. [...]eh. 2, 8. and therefore he will not suffer such to lack, which labour in his spirituall Temple, vnder godly and christian Princes. Seeing then, we ought to make a great account, and haue a reuerent estimation of the Preachers of the word, and esteeme the Calling giuen them an honorable office, inasmuch as Christ the euerlasting Son of the Father, the wisest, the worthiest, the noblest, the notablest person beyond all comparison, of all that euer were, or shall be, or are, in heauen or earth, hath taken vp the office of a Preacher, Priest, and Prophet, to teach the people and to pray for them; let vs also further this worke by all the meanes we can: and let the Ministers comfort themselues in this their holy vocation, hauing a multitude of such excellent predecessors, as it were a cloud of witnesses going before them, to be examples to encourage them; and let vs not be discouraged by the taunts & opprobious termes of the vngodly, to dislike and forsake our function, or to be ashamed of it, or to thinke scorne to labour in it, howsoeuer many scorne at it, as too meane and base a thing for themselues. For albeit the Ministery aboue all other callings, is most subiect to the contempt and disgrace of prophane and godlesse men: yet let vs be assured, that as it is in it selfe, & in regard of the ordinance of God, as also of the benefit of it vnto mankinde, a worthy and excellent calling, so they that enter into it, shall be honoured of all those which are the children of God. Let vs tread those disgraces & contumelies vnder our feete, and be so farre from being dismaied at them, that rather we ought to account our selues happy for them, Mat. 5, 11, 12. Seeing we are thereby made conformable, not onely to the Prophets and Apostles of Christ, but to our Sauiour himselfe, and shall in the end be like vnto him in glory and eternall life. Yea, we are assured that in the middest of al disgracings and defacings of vs, we are the sweet sauour of God, not only in them that are saued, but in them also that perish. [...] cor. 2, 15, 16 And albeit we spend our strength in vaine, and for nothing, yet our iudgement is with the Lord, and our worke with our God, Esay 49, 4, 5. In the meane season, let our labour be answerable to the greatnesse of our calling, that so we may be worthy of that honour.
Ʋse 4 Lastly, seeing the function of the Ministery is of great excellency and dignity, we must vnderstand, that great gifts are required in the Ministers, and they must in a good measure be qualified thereunto. This vse doth the Apostle make, 1 Tim. 3. The office of a Minister is a worthy worke, therefore he ought to be of blamelesse conuersation, and apt to giue instruction to the people. He must shew both integrity of life, and light of doctrine, which is as the Ʋrim and Thummim that the Priest did beare on his brest-plate of iudgement.Exod. 28, 30. It is the best harmony that can be made, when life and doctrine agree together; otherwise, we are as iarring cymbals.
Hence it is, that the Prophet speaking of the Couenant of life and peace made with Leui, Malac. 2, 6, saith, The law of truth was in his mouth, and iniquity was not found in his lippes, &c. and he did turne many away from iniquity. The Ministers are called by Christ, both the light of the world, and the salt of the earth. In like manner Paul exhorteth the Elders of Ephesus, Acts 20, 28. Take heed vnto your selues, and to all the flocke, ouer the which, the holy Ghost hath made you Ouerseers, 1 Tim 4, 16. to feede the Church of God, which he hath purchased with his owne blood. They must take heed to themselues, by liuing well: and to the flocke, by feeding well with wholesome food. They must shew themselues patternes of good workes, Titus 2, 7, 8. If the calling were meane, meane gifts would serue to furnish them that are chosen and exalted to that calling: but seeing it is great, we ought to labour after great gifts, and to be adorned with worthy graces.
They that watch ouer soules, ought to haue a quicke and sharpe sight, that they may descry the crafty wiles and guiles of Satan. They ought to haue a wonderfull care of their duty, that are to attend the flocke of God day and night, and be able to teach all, and to deale with all sorts of men, as Math. 13, 52. He must be a Scribe taught of God. No young scholler, a workman that needeth not to be ashamed who see and try his worke, diuiding the word of truth aright. They must be able to seeke out that which is lost, able to strengthen the weake, able to heale the sicke, able to binde vp the broken. No skill is sufficient for these works, to be the Lords husbandmen, to dresse and husband the Church, that it become not an vnfruitfull and barren wildernesse. No skill in vs is sufficient to make vs the light of the world, Math. 5, the salt of the earth, the builders of Christs body, the coworkers of God, 1 Corinth. 3, 19: the Embassadours of Christ, 2 Corinth. 5, 20: the Stewards of the house, Titus 1, 7: the fathers of the Church, 1 Corinth. 4, 15: the fishers of men, Math. 4, 19: the Ministers of the Spirit, 2 Corinth. 3, 6: the builders of the Temple; the Shepheards of the sheepe, Eph. 4, 11: the planters and waterers of the garden, 1 Corinth. 3, 6, 7: the watchmen of the City, Ezek. 33, 7. Heb. 13, 17: the Trumpetters of the host, and the stars of the firmament, Reuel, 1, 20. Dan. 12, 3. The City of God which is the Church, is a more glorious and beautifull worke, then is the fabrick or frame of the whole world besides. On the other side, see the misery of blinde [Page 214] guides, and the mischiefe that commeth by dumbe dogs, yea, the desolation that cometh vpon the people that haue such Pastours or Shepheards: they are altogether vnworthy of that calling. No man will make him his horsekeeper, that hath no knowledge nor skil in horsemanshippe, nor any experience that way; nor his Cooke that cannot tell how to dresse his meate: nay, not his swineheard that is no better then an Image or Idoll, and cannot tell how to guide or gouerne them. And yet behold the simplicity and sottishnesse of the world, and wonder at it! They regard not to commit the soules of men, that are most precious, to such as we wil not willingly commit an heard of bruite beasts to be kept. Ezek. 33, 6. The watchman that is blinde and dumbe, and the City that setteth vp such an one, shall perish together: and our Sauiour testifieth, that if the blinde leade the blinde, both shall fall into the ditch, Mat. 15, 14. Woe vnto such leaders; woe vnto such as are thus led.
These make this a base calling, as if Ieroboams Priests were fit enough, that were taken from the lowest of the people.
CHAP. IIII.
1. AND the Lord spake vnto Moses, and Aaron, saying,
2. Take the summe of the sonnes of Kohath, from among the sonnes of Leui, after their families, by the house of their fathers.
3. From thirty yeares and vpward, euen vntill fifty yeares old, all that enter into the host, to doe the worke in the Tabernacle of the Congregation.
4. This shall be the seruice of the sonnes of Kohath, in the Tabernacle of the Congregation, about the most holy things.
IN this Chapter we haue an other numbring of the Leuites: howbeit, it is in another kinde then the former in the former chapter. For in the third chapter, the Tribe of Leui is numbred according to the persons: but in this chapter it is numbred according to their office and Ministery, so that there is a great difference betweene this and the other. True it is,Difference betweene the numbring in this chapter and the former. in them both, this Tribe is numbred, but not this Tribe onely, nor all the same persons, nor yet to the same end. We saw before, a generall enumeration of the families of the Leuites, as they succeeded in the roome of the first borne, who had beene separated & sanctified to the worship of God, to the Ministery of the word, to the seruice of the Church, and to the spirituall gouernment of the people: so that as well the first borne as they are numbred: But in this chapter, onely the Leuites are numbred, not all, nor any of the first borne, who were now freed and exempted, and fully discharged from that ministration. Againe, in the former chapter, all the Leuites are numbred from a moneth old & vpward: but in this, onely such as were fitted by their yeares to vndertake and execute the office of the Ministery, which lawfull age is heere defined and determined to begin at thirty, and to end at fifty yeares. Lastly, that numbring in the former chapter, was to another end and purpose then this. There they were all numbred frō one moneth, that it might be knowne what ouerplus there was of the first borne: but heere they are accounted from 30. yeares old to 50. that according to the number of the persons, there might be an equall diuision and distribution of their functions.
Now for the better vnderstanding of this numbring, heere commanded and executed, we must know that the reckoning vp of the Leuites, is not done after one manner, but is much differing, not only from the other tribes but also from it selfe: so that this Tribe is numbred diuers waies. The first is from a moneth old and vpward, as we haue learned out of the third chapter, because then they were fit to be offered to the Lord.Numb. 3, 15. The second is at fiue and twenty yeare old, at what time they began to be tried and proued, whether they were fit or not; this is set downe, chap. 8, 24. The third is at 30. years of age vntill 50, when they executed their office fully without any denying or gainsaying. Thus we see the different account that is taken of this Tribe, and the reasons thereof: now let vs proceede to the order obserued in this chapter.
Heerein we are to obserue two parts. The first containeth a commandement touching the numbring of the Leuites from 30. yeares old vnto 50. together with a description of the proper and distinct office of euery family. Secondly, the obedience of Moses, in the execution of the commandement of the Lord. Touching the commandement of God, we are to consider, that the whole seruice of the Tabernacle is parted according to the wil and pleasure of almighty God the author of the Ministery, among the three families, springing out of Leui, and spoken of in the former chapter, namely, the Kohathites, the Gershonites, and the Merarites. Heere Moses doth a little [Page 215] inuert the former order, and beginneth with the Kohathites, because the Priests were chosen among them, and he insisteth longer vpon them, then vpon other, both because many things are spoken of them, which notwithstanding are not properly to be restrained to them alone, but generally to be applied to the rest; and likewise because they had a more worthy & honourable office, so that the chiefest charge was committed vnto them. The commandement is generall in this diuision, & then particular in the verses following. The generall sheweth who among them were to be numbred, to wit, all persons from thirty yeares old to fifty, to do the seruice of the Tabernacle. Thus much touching the order.
[...]o obiect. [...]wered.Before we come to the doctrines, we are to answer two questions, thereby as it were to vnloose the knots that might trouble those that are weake in knowledge, and slender in iudgement. [...]estion. As first of all it may be demanded, why the Lord commanded the Leuites in this place to be numbred that were full 30. yeares old, [...]swer. and not before? I answer, it was, because he would haue those that serued him in the Sanctuary, and did as it were represent his person to the people, and were to teach them, to be ripe in knowledge, in iudgement, in experience, in moderation, in learning, and such like gifts of his holy Spirit. Young men for the most part haue greene heads, light braines, rash wits, shallow iudgements, head-strong passions, being altogether vnsetled and vngrounded. Thus it was in Rehoboams Counsellers, 1 Kings 12, 8. where we see young Counsellers, young counsell; graue Counsellers, graue counsell; as the men are, so is their counsell. Such as were to follow the warres, were numbred from 20. yeares old and vpward. Moses the muster-maker tooke their names, and enrolled them at the age of twenty: but such as were the Lords warriers to fight his battels, [...]ings 2, 12. and as it were the Chariots & horsemen of Israel, must not be fresh-water, or white-liuerd souldiers; they must not turne their backes to their enemies, nor be afraid to looke them in the face, nor shrinke backe at the push of the pike, nor haue their sword rusty in their sheath, but alwaies be prepared, & stand ready for the encounter. But if such had beene admitted to this office as were yong in yeares, their lightnesse in gesture and behauiour, might haue cast a contempt vpon the holy things of God, and caused the people to abhorre the word which they deliuer, and the Sacraments which they administer: whereof we haue an example, 1 Sam. 2, in Elies sonnes, The sinne of the young men was great, and they caused the people to contemne the offerings of God. To this end the Apostle aduiseth and admonisheth Timothy, chap. 4, 12. Let no man despise thy youth: but be thou an ensample to the beleeuers, in word, in conuersation, in charity, in spirit, in faith, in purity. But of this, we shall haue occasion to speake more afterward.
Secondly, a man may aske the question,Question. whether the Priests and Leuites ceassed the execution of their office at the age of fifty? For seeing God commandeth in this place, all to be numbred that were imployed in the worke of God, and none were numbred that were vnder thirty, and aboue fifty; it may seeme to some, that they did nothing afterward. What then? Were they as souldiers dismissed of their seruice, and put to their yearly pension? Or were they released from all labours, as those sword-players,Horat. epist. lib. 1. epist. 1. that had a rod deliuered vnto them in token of discharge? I answer, this was done for diuers causes. Answer.
First, such as execute this holy calling ought to be qualified with iudgement, grauity, sobriety, integrity, diligence, yea with power, courage, strength, and to haue agility and ability in mind and body, that they may doe all things wisely, exactly, studiously, & constantly. But all these agree to a man most fitly and fully betweene the age of 30. and 50. limited in this place. Youthfull age may be adorned with strength, courage, and earnestnesse: but it is not so well furnished with iudgement, grauity, skilfulnesse, and staiednesse. On the other side, old men in their declining age, albeit they be filled with knowledge and vnderstanding, and seasoned with moderation of affections, yet through weaknesse of nature, debility, and other infirmities that follow them, grow dull and heauy,Analys. Iun. in 3. Numer. slowe and cold, and haue not that quicknesse and readinesse of dispatch, which they had, and others haue: so that their body is not answerable to their mind, nor the outward man to the inward.
Againe, this was the ordinance of God, that they should giue place to younger men, that vnder them they might be trained vp to the seruice of the Sanctuary, that he might neuer want any to attend in that calling. Whereas in the multitude and encrease of that Tribe to so many thousands, if they had all serued during the terme of their liues, many of them could neuer haue beene imployed, whose labor might be profitable in ye church. So then, they were at that age to ceasse, to make way and passage for the imployment of younger men.
Thirdly, as religion is more precious then all earthly things, so God heereby tooke order, and prouided, that the weaknesse and infirmities of the Ministers, should not bring the holy ordinances of God into contempt.
Lastly, this law seemeth to be restrained to such Leuites as bare the burden of the Tabernacle, the Sanctuary, & all the instruments of it. For God will haue no man to liue without a calling, he aloweth idlenesse in no estate and condition. What then did the Leuites?What the Leuites did after 50. yeares of age. They trained vp younger men, they instructed them, and were no doubt as the Ouerseers of the schooles of the Prophets: in them were the younger sort brought vp, and called [Page 216] the children of the Prophets. Besides, they preached to the people, and taught the Law of the Lord, which is no idle worke, but a matter of great labour & exceeding paines, so that albeit they bare not material burdens, which required strength of body; yet they bare weightier burdens then those, they had the charge of mens soules lying heauy vpon them, which is able to presse downe the feete, and to weary the shoulders of the strongest man.
Last of all, no doubt they were present & president at the oblations that were brought, they offered sacrifices, and burned incense vnto God in the Tabernacle, so many of them as were of the number of the Priests; as appeareth by the age of Aaron, who ministred in the place of Gods seruice after the age of fifty. It is noted of Zachary the Priest, that he was an old man,Luc. 1, 7. he was well striken in yeares, which cannot be supposed or imagined but he was aboue 50. yeares of age; yet he ceassed not to execute the Priests office before God, in the order of his course, and burned incense in the Temple. Nay, the circumstances of the text in that place do rather guide vs, and as it were leade vs by the hand to thinke, that he was more then threescore, peraduenture fourscore, and it may be aboue, otherwise there had beene no great barre and impediment on his behalfe, but he might haue a childe; wheras he obiecteth against the Angel, not onely the age of his wife, but also his owne age, Whereby shall I know this? Luc. 1, 18. for I am an old man, and my wife well striken in yeares? So then, all the Leuites being come to the age of fifty, trained vp young men vnder them, they were as tutors vnto them, & taught the people knowledge, sitting in the chaire of Moses, and the Priests offered sacrifice to God, first in the Tabernacle, and after in the Temple: their time of vacation therefore was granted from such labours and seruice as required the strength of the body, which Moses himselfe seemeth to point vnto afterward in this booke: From the age of fifty yeares they shall cease waiting vpon the seruice thereof, Num. 8, 25, 26 and shall serue no more, but shall minister with their brethren in the Tabernacle of the Congregation, to keepe the charge, and shall do no seruice, &c.
Verses 2, 3. Take the summe of the sonnes of Kohath, &c: from thirty yeares old and aboue, &c.] See heere a different manner obserued in numbring of this Tribe from the former. Before they were numbred at a moneth olde, because then they were fit to be presented to God, but yet not fit to execute the office of the Ministery, or manage any businesse of charge and importance. Now none are numbred vnder thirty, because before they were not capable of this office. Such as were to serue in the warres among the other Tribes, were numbred at 20. yeares old: but such as were to appeare before the Lord to doe the warfare of his seruice, Numb. 8, 25. as the Scripture speaketh, must be 30. yeares of age; so that he requireth greater maturity in the gifts of the body and minde, greater wisedome & vnderstanding in such as minister in the Tabernacle, then in such as pitch vp their Tents, and go out with an army. There is wonderfull skil required in leading an host of men against the enemy: but to be a Captaine ouer the Lords people, and to conduct them into the field against the spirituall enemies of our soules, where the danger is greater, is a matter of deeper knowledge, pollicy, experience, and iudgement. We learne from hence, how the Doctrine 1 Ministers of the word ought to be qualified;The Minis [...] of the wo [...] must be man of grauity [...] moderan [...] their affe [...] ons. they must be men of grauity, wisedome, sobriety, and moderation of all their affections. For if this were required of those that serued in the Tabernacle and the Temple in the time of the old Testament, that onely they of 30. yeares old and aboue, euen vntill fifty, should enter into that calling, who then were in the prime and flower of their age, and had the greatest gifts: much more is it necessarily required of the Ministers of the Gospel, that they be men of sobriety, constancy, staiednesse, wisedome, iudgement, and diligence. Such as were to builde the Tabernacle, and to frame all the instruments of it, and appurtenances vnto it, were filled with the Spirit of God, in wisedome, and in vnderstanding, Exod. 31, 3. and in knowledge, and in all manner of workmanship. All such as had any hand in the erecting thereof, were fitted to it, for God did put wisedome in the hearts of all that were wise-hearted, verse 6. that so they might make all that he had commanded them. The building vp of Gods Church is a greater worke, and therefore the workmen appointed to the edification of it, must not haue lesser gifts, or baser qualities. Hence it is, that the sons of Eli are noted to bee wicked men & greeuous sinners that knew not the Lord, 1 Sam 2, 1 [...] [...] because they bare themselues without sobriety, temperance, and discretion: they were ful of lightnesse, wantonnesse, excesse, and couetousnesse. The sinnes of Ieroboam are set out, that he made not choise of the Tribe of Leui, 1 Kings 12 [...] but took the scum of the people and the basest of them, men of euill note. Christ willeth his Disciples, to be wise as serpents. Math. 10. 1 Tim. [...]. Titus 1, [...]. The Apostle Paul describing what the Ministers ought to be, teacheth, that they must be vnreproueable and blamelesse, they must be wise, iust, patient, temperate, discreete, not selfe willed, not soone angry, not giuen to fighting and brawling. So that the Ministers set apart for the worke of the Ministery, must not onely be apt to teach, and able to diuide the word of truth aright, but there is farther required of them, that they be qualified with wisedome, with knowledge, with gifts of gouernment & discretion in their calling and conuersation.
As this is plainely proued vnto vs by these consents, so it may be strengthened by these Reason 1 few, yet forcible reasons. First, because they haue oftentimes giuen vnto them in the scripture, [Page 217] the name of Elders. Many titles are giuen vnto them, and euery one of them carrieth some instruction and admonition with it vnto the conscience. They haue not their names in vaine, they are not idle sounds of vaine words, but they offer the signification of some duty to be performed, and leade to the consideration of some thing to be practised, as Shepheards call to their remembrance to be busied in feeding: watchmen, to proue to them that they ought to haue a vigilant care of the City of God, and to be on their watch tower: Messengers, that they must not doe their owne businesse, but his that sent thē. So they are called Elders, 1 Tim. 5, verse 17, 19. 1 Pet. 5, verse 1. Acts 14, verse 23. and 15, 2. and 16, 4. and 20, 17. to imprint and engraue in their hearts, the cogitation and consideration of the care, wisedome, sobriety, and stayednesse that ought to bee in men of that calling: all which gifts are for the most part proper to that age: for dayes shall speake, and the multitude of yeares teach wisedome, Iob 32, verse 7. And therefore they are resembled vnto them, not because they are so alwaies in age, but because they should bee like vnto them, and haue the properties and qualities of them.
Reason 2 Secondly, the Ministery is an high calling, of great weight and worthinesse, of great excellency and importance, standing vp not only in the place of the people to offer vp their praiers, but in the roome of God, to declare his will to the people. If then the worke bee so worthy, if the office be so weighty, if the calling be so honourable, then it followeth by a good and necessary consequence, that such ought to bee well fitted and filled with wisedome, grauity, and sobriety, that vndertake it. This is the reason vrged by the Apostle, 1 Tim. 3, 1, 2. He that desireth the office of a Bishop, desireth a worthy worke: a Bishop therefore must be vnblameable & vnreproueable. Who is it that mindeth to build an house, but hee will looke out a fit workman for his purpose? Or who will commit the gouernment of his family to an vnwise Steward, that knoweth not how to mannage the affaires thereof, to giue euery one his portion in due season? Thē much lesse ought the Church of Christ to be committed to vnwise, vnlearned, vndiscreete men, that are ignorant both how to rule it, & which way to reforme it.
Thirdly, such as are called to this office, Reason 3 must be carefull to looke vnto their waies, that their calling be not blemished, and their Ministery reprehended, so that they ought to beare themselues worthily and wisely. Euery one in the profession must labour to adorne the Gospel, and walke vnblameably in the middest of a naughty and crooked generation, Philip. 2, 15. It is required of wiues to be chaste, and keepers at home, that the word of God be not blasphemed, Titus 2, 5. and of seruants, to count their masters worthy of al honour, that the Name of God and his doctrine be not euill spoken off, 1 Tim. 6, ver. 1. Much more then ought the Ministers to magnifie their office, to beautifie their calling, to watch in all things, and to make full proofe of their Ministery, 2 Tim. 4, verse 5. They ought to shine as bright and burning candles, and as Christ saith, they must bee lights of the world, Math. 5. being set as a City vpon an high hill, which cannot be hidden.
Hence it is, that the Apostle saith, Giue no offence in any thing, 2 Cor. 6, 3, 4. that the Ministery be not blamed, but let vs in all things approue our selues as the Ministers of God, in much patience, in necessities, in distresses, &c. If onely our persons should be blamed, and receiue a checke, the matter were the lesse: but the Ministery it selfe shall be reproched, and the ordinance of God reuiled, and therefore we ought to looke more carefully & circumspectly to our waies, that haue the eyes, eares, & tongues of all men turned toward vs. Their eies are fixed vpon vs to behold our actions: their eares are prepared to heare whatsoeuer they can of vs: their mouthes are opened, and their tongues vnloosed, to speake euery where of vs, so that we are set as vpon a stage, & can by no means couer our persons or our practises from the sight and knowledge of all men.
Lastly, the Ministers is to vtter the word Reason 4 of wisedome, whereby both himselfe and his hearers shall bee made wise vnto saluation. The Apostle putteth Timothy in mind, that he had beene brought vp in the Scriptures of a childe, which are able to make him wise vnto saluation, 2 Tim. 3, verse 15. and Psal. 119. the Prophet thereby was made wiser then his teachers, then his enemies, then the auncient. Hereupon the Apostle Paul saith, 1 Corinth. 12, verse 8. To one is giuen by the Spirit, the word of wisedome, to another, the word of knowledge by the same Spirit. And in the first chapter of the same Epistle, verse 23, 24. Wee preach Christ crucified, vnto the Iewes, a stumbling blocke, and to the Grecians, foolishnesse: but vnto them which are called, Christ, the power of God, and the wisedome of God.
Seeing then, wee are to vtter the words of wisedome, so called, both because they are the words of the most wise GOD, and because they are able to teach vs the truest wisedome, we are to speak them, as it becommeth them to be spoken, to the end, that in nothing we may be blamed or ashamed.
To conclude these reasons, and to binde them all in a bundle together, forasmuch as the Ministers of the Church are Elders, both in name and nature, and wee are to vtter the words of wisedome; forasmuch as the Ministery that we haue obtained, is a weighty and worthy calling, and that it ought no way to be blotted and blemished of vs by any vndiscreete and vndecent carriage; it followeth, that such as are set apart to this work, must be men of wisedome & moderatiō, of experience [Page 218] and excellent gouernment of themselues, of their words, of their gestures, and of their waies, whether they be publike or priuate, whether they be open or secret, whether they be at home or abroad.
Ʋse 1 We will now proceed to set downe the vses of this doctrine, that we may be benefited and instructed by it. First, it serueth to reproue diuers sorts of persons that goe against this rule, who, albeit they be ready to receiue this truth, and to approue of it in iudgement, yet they transgresse it, and crosse it notoriously in their practise.
The first reproofe. Childrē made Ministers in the Church of Rome.And here we are to meete with the shamefull abuse, and detestable corruption, that is too common in the Church of Rome, where children and boies haue beene admitted and ordained to Ecclesiasticall dignities, before they had any vnderstanding what the office requireth, or how it can be discharged. Thus hath the Byshop of Rome, that challengeth to be the high Priest of the world, the Vicar of Christ, and the successour of Peter, prophaned this calling, and promoted, sometimes through couetousnesse, sometimes through fauour, and sometimes through a respect they had to aduance their kindred, such as are altogether vnfit for such high places.
Pelarg. in 4. cap. Numer.Hence it is, that Sixtus the fourth, is iustly charged and challenged, to haue instituted the sonne of Ferdinand King of Naples, beeing a childe, to Ecclesiasticall orders, which the heathen, for a reuerent respect they had to sacerdotall dignities, would neuer haue done; and gaue him the ouersight and circumspection of the Church of Tarentum. Leo, the tenth of the house of Medices, being a childe of thirteene yeares of age, was made Cardinal by Innocentius the eight. Thus hath the chaire of Moses beene defiled, if Moses chaire haply were then among them, whereof wee may dispute and demurre, not without iust cause. The wise man saith in his Ecclesiastes, chap. 10, 16. Woe to thee, O Land, when thy King is a childe: so we may say truely, Woe vnto thee, O Church, where thy Minister is a childe, that knoweth not how to goe in and out before the people. This is a foule abuse, and cannot stand with the institution of God: well may such vnseasoned timber serue to build vp Babel, but in the house of God it can haue no place. It is as vntempered morter, fitte enough to set together a false church. Where the people are children, caried about with euery waue, and are without knowledge, nay, refuse the meanes of knowledge, it is Gods iudgement to send thē children to be set ouer them, that so one child may leade another by the hand, children in age. such as are children in gifts. We conclude then, that the popish Church is a childish Church, and the Romane Byshoppe, is a childish Byshop, or else he would neuer haue ordained children to that calling, and laid his hands vpon them, and appointed them to such functions.
Secondly, it reproueth such, as hauing the ouersight of the Church to make Ministers,The second reproofe. do indeed commit a foule ouersight through carelesnesse and neglect of their duty, and so thrust vpon the church such as are vnwise and vndiscreete, who are as vnconscionable in executing, as they were carelesse in chusing of them. For albeit these that are thus ordained be not young in yeares, yet they are yong in manners. There are two sorts of young men, and there are two sorts of old men. Some are young in age, others are young in conditions: so that albeit they doe not make choise of little children, yet they make choise of such as are little better; whereas men of grauity and entire conuersation ought to be elected, and not rash headed persons obtruded vpon the Church. This was the cause why Paul left Titus in Crete, that hee should ordaine Elders in euery City: and for this cause he chargeth Timothy, that hee should doe nothing through partiality, neyther lay his hand rashly vpon any man, lest he were partaker of their sinne. For when as a man is ordained through fauour and friendship, or other sinister and sinfull respect, who, hauing the doore of entrance opened vnto him, maketh hauock of the Lords flocke, partly by teaching corruptly, and partly by liuing scandalously, hee that doth ordain him is guilty of those crimes, and himselfe may be charged to be a false teacher, and an euill liuer. For whosoeuer doth not hinder the sinnes of others, but giue way vnto them that they passe forward, is partaker of them: he that beareth with them, and winketh at them, is as well guilty, as hee that walketh in them. Hence it is, that hee exhorteth Timothy to keepe himselfe pure, and vnspotted.
But peraduenture they will obiect, Obiection they knew not what he was, they were ignorant of his wickednesse and loosenesse. Answer. But this doth not excuse them, because they ought not rashly to haue giuen him admission, vntil they had made diligent search and inquisitiō. Such as were to buy a bondslaue, were wont to demand the Physition touching him, to aske of the neighbours, and to require a time to make tryall of him: and therfore much more ought there (if in any thing else) to be aduise, and deliberation taken, when any is to be admitted to the calling of a Minister, and no place left, either for feare or fauour,Basil. M [...]. [...] eyther for hatred or couetousnesse. For iudgement is corrupted foure waies.
Sometimes through feare, when we shake and shrinke backe from speaking the truth, for feare of offending great persons. So did Pilate wrest the Lawe, and sinne against his owne conscience, for feare of Caesar: because they cryed out, We haue no King, but Caesar: Iohn 19, 12. if thou let this fellow goe, thou art not Caesars friend. Somtimes through couetousnes, when we are corrupted through bribes, and hired for money, which blinde the eyes of the wise,Exod. 23, [...]. and [Page 219] peruert the words of the righteous. So did Felix gape after gaine, and looked for rewards, Acts 24, 26. Hee hoped also that money should haue beene giuen him of Peul, that he might loose him.
Sometimes, through hatred and malice; for as Naboths vineyard was Ahabs sicknesse (a strange disease) so he dealt corruptly with Michaiah, because he hated him, and could not abide him, 1 Kin. 22, 8, 27. He put him in prison, and fed him with bread of affliction, and with water of afflictiō, yet he had done nothing worthy of imprisonment or of death.
Lastly, through fauour and friendship whē we seeke to gratifie and pleasure our kinsmen or acquaintance, as Pilate did to please Herod, and for that care not what wrong we doe to others. Wherefore the Lord would not haue the poore man countenanced in his cause, Exod. 23, 3. And Festus the Deputy saith, It is not the manner of the Romanes to deliuer any man to die, [...] 25, 16. [...] 7, 51. before that he which is accused, haue the accusers face to face, and haue licence to answer for himselfe. All which corruptions of iustice, if they ought to bee farre from the tribunals of earthly Iudges, much more ought they to be remoued from the Courts and Consistories of the Church-officers, whensoeuer the question is in hand of admitting any to the holy Ministery, or of remouing any from the Ministery.
This is a capitall sinne, and yet (alasse) there is not that conscience made of it that ought to be. It is a sinne that draweth on many others, as it were with cart-ropes. It giueth encouragement to him that is ordained, to goe forward in his sinnes, when hee considereth by whose meanes he was admitted. For thus he strengthneth and emboldeneth himselfe to go forward, If I were not in good case, such persons as sway the matters of the church, would neuer haue giuen me entrance. It heartneth and helpeth forward others of like quality, to resort vnto them for spirituall preferment and promotion, who say to themselues, Why may not I get into the Ministery as well as such a one, I am not worse and more vnworthy then he; I cannot be a more beast then he is; and indeed as well the one as the other are vnfit & vnmeete to haue the charge of sheepe, or of old shooes. It discourageth those that labour painefully in this calling, and weakneth the hands and hearts of those that are diligent in their office. It bringeth a slander vpon the Church of God, and emboldeneth many to goe forward in sinne, while there is for the most part, like Priest, like people: like master, like man: like mother, like daughter. And last of all, it bringeth ineuitable perils and dangers vpon the people, whose soules perish through their ignorance and wickednesse that are entred into this calling.
The third reproofe [...] third re [...]fe. is the haste, which for the most part, young men (that runne before they are sent) make to the Ministery: wherein the common prouerbe is true, That haste maketh waste. The zeale of these persons is very preposterous, forasmuch as they haue not that iudgement & knowledge, that wisedome and experience, that grace and grauity, that stayednesse and moderation in ordering and brideling their affections, that is needfull in those that are to teach others the way how to do it: lest it be said vnto them, Physitian, heale thy selfe, Luke 4, 23. and as the Apostle sheweth, Thou that teachest another, teachest thou not thy selfe? Rom. 2, 21. In former times of the Church the Prophets well qualified hung backe, and shunned the burden: but we are fallen into another extreme, whereby it commeth to passe, that we desire to be soone employed, albeit rawly furnished, as if a Captaine should leade his souldiers vnto the battell, before they be halfe harnessed and prepared.
But some may say, Obiection. Are none to be chosen to the Ministery that are young men? Or is this Law giuen to the Leuites, remembred heere, a morall precept to which the Church is necessarily tied? None were to serue in the Tabernacle or Temple, vntill thirty yeares,1 Chr. 23, 3. is this precisely to be kept in the new Testament? I answer, Answer. not all that are of that age are to be admitted, nor all vnder that age are to be refused. For as there are two sorts of young men, set downe before, so there are two sorts of Elders, some are olde men in yeares, and some are old men in gifts: and thus may the Ministers be saide sometimes to be both old and young: yong in age, old in the graces giuen vnto them necessary for this calling: as on the other side, a man may be old in yeares, and haue many gray haires on his head, and yet in regard of necessary gifts that ought to haue beene in him, be a young man, a childe, an infant.
If it be farther saide, Obiect. Iohn Baptist began to preach at that age; and so did Christ himselfe: yet had these great gifts, and who is like to them? or who may compare with them? Answer. I answer, these examples are not to be drawne into imitation, to make of them perpetuall Canons and constitutions of the Church. And this was indeed a long time after obserued in the Church, & all such kept out as by a strong barre, that had not attained to that age. We haue laide before vs the doctrine and life of Christ to be followed, not the yeares: ability, not age. The Apostle warneth Timothy, so to behaue himselfe, that none should despise his youth, 1 Tim. 4, verse 12. He would haue him learne, before he goe about to teach others. It is said in the booke of Iob, chapt. 12, 12. With the auncient is wisedome, and in length of daies, vnderstanding.
Neuerthelesse, albeit this bee ordinarily seene, yet God is not tyed to any age, but bestoweth his gifts, where and vnto whom hee pleaseth, as appeareth in Ioseph, Ieremy, Samuel, Salomon, Daniel, Dauid, Timothy, [Page 220] Titus, and sundry others. Howbeit such examples are not common, but rare and vnwonted, like a shining starre in a cloudy Firmament.Aristotle. No man chuseth yong men to be Generals of an army, saith the heathen Philosopher. That Physition is thought to be the better, who hath most conuersed and liued longest among the sicke.Plato. lib. 3. de rep. In the host of Alexander the Great,Q. Curtius. none was suffered to leade the bandes into the field, that was not elder then three-score. In the state and common-wealth of Rome, none vnder full age were chosen to bear any office. None was chosen to be a Senator, before 25. yeares; nor Pretor, before 30: nor Consul, before 43. How much more is this to be regarded in the regiment of the Church, where, as the calling is weightier, so the danger is greater, when these pastorall charges are bestowed vpon vnfit persons. For a speciall care must be had, that such as are aduanced and promoted, whether young or old, doe not cause their ministery to be contemned, especially considering that it falleth out (as we see) by continuall experience, that euen his doctrine is little regarded, whose person is despised. Some are old in yeares, but young in wisedome,Esay 65. and at an hundred yeares old, are as children, touching vse and experience; who staine and disgrace their hoare heads & white haires with foolishnesse, sottishnesse, and more then childishnesse. In the art of nauigation,Nazian. in laud. Basilij. this law was wont to be precisely obserued, that none should be chosen Master of the Ship, or Masters mate, that hath not first beene a skuller and rowed with oares, and frō thence beene promoted to sit at the sterne. In military discipline, a man was first chosen a souldier, then he rose higher to be a Centurion, before he could be Generall of the host. God would haue the Leuites to be at the first as it were probationers, before they were alowed to be practitioners. They were taken in for tryall at 25. yeares of age, as it followeth in the 8. chapter, and so continued vnto 30. at what time they were suffered to minister if they were found faithfull and painefull. But it may be said of many in our church, that they runne before they be sent, Iere. 23, 21. and thrust themselues into the Vineyard before they be hired. These are young in yeares, and as young in qualities and conditions required of a Minister, that haue not yet shed their colts teeth, nor scarse sowed their wilde oates, as we say in our common Prouerbs: so that we may say with the Prophet Hosea, chap. 9, 7. The Prophet is a foole, the spirituall man is mad. And another Prophet, Her Prophets are light, and treacherous persons, her Priests haue polluted the Sanctuary they haue done violence to the Law. Zeph. 3, verse 4.
Ʋse 2 Secondly, it teacheth a good duty and profitable to the Ministers, that remembring this lesson, and considering how they must be adorned, and with what gifts endued, they looke to themselues that they giue no occasion of scandall and offence, of euill speeches and contempt of their calling, but keep themselues vnspotted and vncorrupted. This the Apostle teacheth his Timothy, 1. ch. 4, 12. Let no man despise thy youth, but be thou an example to the beleeuers, &c: and 2 Tim. 2, 15. Study to shew thy selfe approued vnto God, a workman that needeth not to bee ashamed, rightly diuiding the word of truth. And afterward, verse 22. Fly youthfull lustes, but follow righteousnesse, faith, charity, peace with them that call on the Lord out of a pure heart. When Elies sonnes, light headed persons, medled with the sacrifices, the people began to abhorre the offerings of GOD, 1 Sam. 2. There are many seuerall branches of this vse,Branches of this vse. sorted out into many particular points.
First, euery Minister must consider how precious his calling is, and what person hee sustaineth, that he is as the mouth and messenger of God to the people, and the Interpreter of his will: he is as it were the Lords hand in separating betweene the precious and prophane, the holy and the vnholy: he is to keep the people out of the snares of the diuell, and therefore not to deliuer them as a prey vnto him through his euill life.
Secondly, they must often enter into this meditation with themselues, that they are as actors vpon a stage, or as beacons set vpon an hill to giue light to othets. They are seene afarre off, and a little blemish is soone espied in their coats. Euery thing that they speake or doe, is obserued and marked, so that some follow them, and others carpe at them; some are greeued and offended, others reuile the whole Ministery, for the sinne and scandall of a few.
Thirdly, let vs labour to stop the mouthes of the enimies, that are ready to open them against their actions and persons, and thereby take occasion to blaspheme the Name of God and the glorious Gospel of Christ, and thorough their euill life, wound the truth it selfe. Heereby they shall be meanes to gaine them to the faith, that such as receiue not the truth, nor the loue of the word, may without the word, beholding the pure and holy conuersation of the Ministers thereof, imbrace the word. On the other side, the prophane liues and leud examples that many in that calling giue, do make the true religion stinke in their nostrils, and become loathsome and noisome vnto many, and so lay a dangerous stumbling blocke before such, as being blinde, are made more blinde, and being haters of good things are more hardened in heart. Woe be to such as giue offence: it must be that offences come, but woe to them by whom they come, Math. 18, 7. These are glad to lay hold vpon euery small occasion, to speake euill of the word & wayes of God, as also of the Ministers, Ministery, and the profession of the Gospel. The Apostle admonisheth the Minister, 1 Tim. 3, 7, that he must haue good report of them that are without, [Page 221] lest he fail into reproch, and into the snare of the diuel. We ought so to behaue our selues, that the enemies of God and his word, may haue no iust cause to speake against vs, or to complain of vs through our desert. But if we be without fault, and haue the testimony of a good conscience to witnesse with vs, it ought not greatly to trouble vs, though we be burdened and borne downe with false reproches & calumniations: nay rather we haue matter of reioycing offered vnto vs, if we suffer for righteousnesse sake, Math. 5, 10: and we must boldly go forward, through good report and euill report, Cor. 6, 8. alwaies bearing about in our body, the dying of the Lord Iesus, that the life also of Christ Iesus might bee made manifest in our body.
Lastly, it is the duty of the people to yeeld them reuerence, and to make a good account Ʋse 3 of them, in regard of that weighty and blessed worke that is in their hands. This is a notable signe and fruite of our loue toward them. For if it be required of the Ministers to bee thus qualified, it followeth, that they ought to haue the honour and estimation that is fit for them, as Leuit. 21, 8. Thou shalt sanctifie him therefore, for he offereth the bread of thy God: he shall be holy vnto thee: for I the Lord which sanctifie you, am holy. And the Apostle, 1. Thess. 5, 12, 13. saith, We beseech you, brethren, to know them which labour among you, and are ouer you in the Lord, and admonish you, and to esteeme them very highly in loue, for their workes sake, &c. We shewed before, how basely and brutishly euery base & brutish companiō accounteth both of the Minister and of his calling; as we saw in Ahab, in the Captaines, and sundry others: and all this falleth out, because they rebuke and conuince the world of sinne, as Ieremy found by experience, and acknowledgeth, chap. 15, 10. Woe is me, my mother, that thou hast borne me a man of strife, and a man of contention to the whole earth: I haue neither lent on vsury, nor men haue lent to me on vsury, yet euery one of them doth curse me. This duty hath many branches vnder it, as it were diuers sciences that come out of one roote.
First, we must pray for the Minister, that the Lord would giue him wisedome & knowledge in all things, [...]ranches of [...]s vse. 2 Tim. 2, 7. Consider what I say, and the Lord giue thee vnderstanding in all things. There is a carnal and fleshly wisedome, which is corrupt and diuellish: and there is a wisedome which is true and heauenly. We must desire such onely as is grounded on the word of God.
Secondly, the Church must take notice what her power and authority is in chusing of Ministers. It hath no absolute authority to ordaine whom it listeth, and then to obtrude them vnto the people; but it is hemmed about and compassed within certaine lists and limits, out of which it ought not to wander any way.
Thirdly, it is the duty of the people, so to vse themselues toward their painefull & carefull, and faithfull Ministers, that they may take occasion to reioyce in their calling and charge ouer them, that they may see they haue not laboured in vaine, as Hebr. 13, ver. 17. Obey them that haue the rule ouer you; and submit your selues: for they watch for your soules, as they that must giue an account, that they may do it with ioy, and not with greefe: for that is vnprofitable for you. Nothing doth effect this more, then when we profit by their labours, and fructifie by their husbanding of vs, and when we gaine knowledge, faith, repentance, and saluation by their Ministery. This doth refresh the weary spirits, and cheere vp the heauy hearts of the Ministers, who are oftentimes made sad and exceedingly humbled by the ignorance and prophanenes of a peruerse people. But when they see the word of God cast behinde mens backes, and though the seed be plentifully sowne, yet nothing commeth vp but weeds and thistles, so that the field yeeldeth nothing but a croppe of cares, then they hang downe their heads, their ioy is gone, their crowne is taken from them, and they go mourning all the day long. This we see oftentimes in the Apostle Paul, 2 Corinth. 2, verse 3. where he testifieth this affection; I wrote this same vnto you, lest when I come, I should haue sorrow from them of whom I ought to reioyce, hauing confidence in you all, that my ioy is the ioy of you all.
It is a common case with the Ministers that labour aboundantly, they receiue sorrow at their hands that ought to haue reioyced them: and haue much affliction from those that should minister comfort vnto them. And afterward in the same Epistle he saith, chap. 12, verse 20, 11. I feare, lest when I come, I shall not finde you such as I would, and that I shall bee found vnto you, such as ye would not; lest there be debates, enuyings, wraths, strifes, backbitings, whisperings, swellings, tumults; and lest when I come againe, my God will humble me among you, and that I shall bewaile many which haue sinned already, and haue not repented of the vncleannesse, and fornication, and lasciuiousnesse which they haue committed.
The Minister hath no other true and hearty reioycing, but the growing of his people forward in good things. The Apostle saith, What is our reioycing? euen you in the day of the Lord, 1 Thess. 2, verse 19, 20. and chap. 3, verse 7, 8, 9. If they stand fast, the Ministers are aliue, Col. 2, 5.
Wee cannot render sufficient thankes for the faith, loue, patience, and encrease that we see in the Church, when the kingdome of Satan is cast downe, and the kingdome of Iesus Christ is set vp. The contrary, is the greatest greefe and sorrow, anguish and vexation of spirit that can be. This also hee doth often complaine of, as Galath. 4, verse 19. My little children, of whom I trauell in birth againe, vntill Christ bee formed in you. And in the Epistle [Page 222] to the Philippians, chap. 3, 18. Many walke, of whom I haue told you often, and now tell you euen weeping, that they are enemies vnto the Crosse of Christ.
Fourthly, the hearers ought to ioy in the ioy of their Ministers, 1 Cor. 2, 13. But many please themselues in nothing more, & reioyce in nothing more, then in the heauinesse and sorrow of their Minister: nay, they delight to disturbe and disquiet, to vexe & trouble him, and offer him daily occasions of affliction. Thus did the Iewes deale with the Apostles, they killed the Lord Iesus, & their owne Prophets, and haue persecuted them that preached the Gospel, 1 Thess. 2, 15. They can neuer profite by him, whom thus they spurne at and despise. The Nazarites that heard Christ, could not beleeue his word, because they cō temned and hated his person, Luke 4.
Fiftly, we ought to be ready to heare and obey in all things deliuered and made known vnto vs out of the word. We must not single out what we list in part to follow, and cast from vs another part of the word: but whatsoeuer we heare, whether iudgements or promises, let vs say with Hezekiah, The word of the Lord is good, Esay 39, 8. that thou hast spoken.
Lastly, let vs loue them sincerely and heartily, this will cause reuerence and regard of them: let vs account them as our spirituall fathers, 1 Cor. 4, 15. Though ye haue ten thousand instructers in Christ, yet haue yee not many fathers: for in Christ Iesus I haue begotten you through the Gospel. Moses speaking of old age, giueth this precept to young men, that they rise vp before the hoare head, and honour the person of the old man, Leuit. 19. The Ministers are Elders of the Church, and the Fathers of our soules, to whom we owe reuerence, as a due debt vnto thē, forasmuch as they watch ouer vs for our good. But we can neuer reuerence those whom we do not loue. Let vs not say as Ahab did touching Michaiah, I hate them. It is the common practise of the world, to hate those that reproue them, and to account them our enemies that tell vs the truth. We loue to be flattered, and desire to haue pillowes sowed vnder our elbowes, according to the saying of the Prophet Amos, chap. 5, 10. They hate him that rebuketh in the gate, and they abhorre him that speaketh vprightly. We would sleepe securely in our sinnes, and goe to hell with ease. We cannot abide to be rowsed vp, nor be disturbed in our euill waies. This is the cause that the Ministers are hated, & accounted men of strife and contention. But if we did indeed loue our selues, we would also loue them: & if we had any care of our soules, they would be most deare vnto vs, that watch ouer our soules, and desire nothing more then to bring vs to saluation. Euery man by the light of nature will loue those that loue him, and it is no singular thing: but let vs assure our selues, there is no loue comparable to the loue of our soules: and they loue our soules, that seeke to gaine them to God, and to put them in possession of heauen. If we knew these things aright, and had a true feeling of them, we would esteeme of the Ministers of God as our fathers, and the word which they teach, as the seed of regeneration.
5. And when the Campe setteth forward, Aaron shall come and his sonnes, and they shall take downe the couering veile, and couer the Arke of the Testimony with it.
6. And shall put thereon the couering of Badgers skinnes, and shall spread ouer it a cloth wholly of blew, and shall put in the staues thereof.
7. And vpon the Table of Shewbread,Exod. 25.30, they shall spread a cloth of blew, and put thereon the dishes, and the spoones, and the bolles, and couers to couer withall; and the continuall bread shall bee thereon.
8. And they shall spread vpon them a cloth of scarlet, and couer the same with a couering of Badgers skinnes, and shall put in the staues thereof.
9. And they shall take a cloth of blew, and couer the Candlesticke of the light, and his Lampes, and his tongs, and his snuffe dishes, and all the oile vessels thereof, wherewith they minister vnto it.
10. And they shall put it, and all the vesselles thereof, within a couering of Badgers skinnes, and shall put it vpon a barre.
11. And vpon the golden Altar they shall spread a cloth of blew, and couer it with a couering of Badgers skinnes, and shall put to the staues thereof.
12. And they shall take all the instruments of Ministery, wherewith they minister in the Sanctuary, and put them in a cloth of blew, and couer them with a couering of Badgers skins, and shall put them on a barre.
13. And they shall take away the ashes from the Altar, and spread a purple cloth thereon.
14. And they shall put vpon it all the vesselles thereof, wherewith they minister about it, euen the censers, the flesh-hookes, and the shouels, and the basons, all the vessels of the Altar: and they shall spread vpon it a couering of Badgers skinnes, and put to the staues of it.
15. And when Aaron and his sonnes haue made an end of couering the Sanctuary, and all the vessels of the Sanctuary, as the Campe is to set forward; after that, the sonnes of Kohath shall come to beare it: but they shall not touch any holy thing, lest they die. These things are the burden of the sonnes of Kohath in the Tabernacle of the Congregation.
16. And to the office of Eleazar the sonne of Aaron the Priest, pertaineth the oyle for the light,Exod. 30, 34. Exod. 30, 24. and the sweet incense, and the daily meate offering, and the annointing oile, and the ouersight of all the Tabernacle, and of all that therein is, in the Sanctuary, and in the vessels thereof.
In this diuision, the particular charge beolnging to the sonnes of Kohath, is both propounded [Page 223] and confirmed. Touching the speciall parts heere remembred; First Aaron and his sonnes (as ouerseers of the rest) are charged when the hoste of God remooueth, to couer the Arke of the Testimony, the Table of shew bread, the Candlesticke of light, the vessels of oyle, and such like. Secondly, the duty of the Kohathites, is set downe, that so soone as Aaron and his sonnes haue made an end of couering the Sanctuary, and all the instruments of the Sanctuary, they must come to beare both it and them, as it was deliuered vnto them: prouided that they did not touch any of them, or meddle with them vntill they be couered, lest they be destroyed. Thirdly, the office of Eleazar the Priest, the sonne of Aaron is specified; to him belonged the oyle for the light, the sweet incense, the daily meat offering, and the anointing oyle, with all the ouersight of the Tabernacle. These seuerall points thus largely laid open, may seeme needlesse and vnprofitable to be thus particularly rehearsed: but as all things were done in types and figures vnto them, so they had their vses to them, and serue also for our instruction to the end of the world.
Touching the instruments belonging to the Tabernacle, and the vessels that were vsed, as the oyle, the lamps, the candlestickes, the shew bread, the incense, and what were the significations of them, we haue already declared in the bookes of Exodus, and Leuiticus. Now we wil onely call to remembrance these three points, and briefly note what we are to learne from thence: First, the Tabernacle was remooued from place to place, and the parts of it taken asunder, and ioyned together. This was a figure of the Church, and sheweth that the faithfull, so long as they liue in this Tabernacle of the body, [...]. Pet. 1.13. are absent from the Lord, and so shall continue, vntill they obtaine a stable inheritance in the heauens. We are not as yet come to the rest, Deut. 12.9. and to the inheritance which the Lord our God shall giue vs. We haue heere no continuing citie to dwell in, we are as Pilgrimes and strangers in this world. We seeke a countrey else-where. Let vs therefore vse this world, as though we vsed it not, 1. Cor. 7.31. Be not deceiued with the glorious and glittering shewes of earthly things. If we did consider the frailty and vncertainty of all humane things heere beneath, that they are the suttle and sugred baits of Satan, which catch and condemne many thousands in the world,Tim. 6.6. and bring men to many foolish and noysome lusts that drowne them in perdition, and destruction, we would not so easily wound our consciences, and sell our soules for gaine, as the maner of many is, who in all things wherin they haue dealings and doings with others, regard nothing but their owne wealth, albeit it be ioyned with decay and vndoing of our brethren. Secondly, obserue in this place that the Sanctuary together with all the frame and furniture thereof was couered with badgers skinnes, a very sure couering: to teach vs that the whole Church, & euery particular member thereof, are vnder the protection of God, as it were vnder a couering. Hereunto the Prophet alludeth, Psal. 27.5. In the time of trouble he shall hide me, he shall set me vp vpon a Rocke. And the Prophet Esay, chap. 4. 5, 6. The Lord wil create vpon euery dwelling place of mount Zion, and vpon her assemblies, a cloude and smoake by day, and the shining of a flaming fire by night, for vpon all the glory shall be a defence: and there shall be a Tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a couert from storme and from raine. This ministreth great comfort to all the faithfull seruants of God, to consider that howsoeuer the Tabernacle was subiect to the violence of winde and weather, yet it could sustaine no harme, because it was most surely and safely couered against all iniuries, tempests, and stormes whatsoeuer. None lie open to such troubles and turmoiles as the Church: none are so garded & regarded as they are. It were vnpossible that we should hold out and continue in our profession against such dangers, except we had a couering vpon vs as the helmet of saluation. He is our defence, and a buckler round about vs. He will neuer leaue vs, nor forsake vs, so that we may boldly say, The Lord is my deliuerer, I will not feare what man can doe vnto mee.
Lastly, we see the Tabernacle had diuers and sundry instruments in it, belonging to the worship of God, and sanctified and set apart to holy vses: so is it in the Church of God; the word, the Sacraments, the preaching, the praiing, the praysing of God, the gifts of sundry sorts bestowed vpon the Church, are all of them sacred and holy, by the speciall institution of God. Hereunto doth the Prophet Zachary allude, chap. 14. 20, 21. In that day shall there be vpon the bels of the horses, holinesse vnto the Lord, and the pots in the Lords house, shall bee like the bolles before the altar: yea, euery pot in Ierusalem, and in Iudah, shall be holinesse vnto the Lord of hostes, and all they that sacrifice shall come and take of them, and seeth therein: for in that day there shall be no more the Canaanite in the house of the Lord of hostes. The things that God hath appointed to the glory of his Name, and the furthering of his worship, are al of them holy: and there is as it were grauen vpon them,Exod. 28.36. as once on the forehead of the high Priest, Holinesse to the Lord. Hence it is, that the word is called the holy Scripture, and all other things belonging to the seruice of God, are holy also. This teacheth how wee should bee affected when we present our selues in the presence of God, and come to be partakers of the ordinances of God. Heere are holy things, for such as are holy: if we come vnto them with sanctified hearts, and touch them with sanctified hands.
Such as come prophanely vnto them, receiue no benefite by them. He that turneth away [Page 224] his eare from hearing the Law, euen his praier is abhominable. If we come wickedly and vnworthily to the Lords Supper, we eate and drinke our owne damnation. Let vs therefore examine our selues, and prepare our hearts before we come, that so wee may bee meete partakers of those holy mysteries.
Obiect. Before wee come to the doctrine offered vnto vs in this diuision, we are to answer one obiection that ariseth from hence. For the question may be asked, whether this charge heere spoken of, were perpetually enioyned to the Leuites, that they should carry the instruments of the Sanctuary, and the Arke, whether I say, they were alwayes to beare the Arke, Answer. or not? I answer, this commandement was temporary. It was their duty for a time, vntill the Priests were encreased and multiplied in number, that they were sufficient and enabled to carry it, Deut. 31, 9. But afterward all the examples of the histories mentioned in the bookes of Ioshua and the Iudges, of Samuel and of the Kings, do manifestly declare, that it was the office of the Priests themselus, Iosh. 3, 6. 1 Sam. 14, 18. 2 Sam. 15, 29. 1, Kings 2, 26, and 8, 3, 4. For the most worthy things were to be handled by the more worthy persons, thereby to testifie the worthines and dignity of the things themselues, and to procure the greater reuerence and respect vnto them. Wherefore, the commandement enioyned in this place, was for a season onely, vntill there were a sufficient number of the Priests to do it.2 Sam. 6, 3. The setting of the Arke vpon a Cart, was Dauids infirmity, though otherwise a man after Gods owne heart; for Princes may erre, the best of them may be deceiued. They followed not the ordinance of God, and caused it not to be carried on the shoulders, eyther of the Priests, or Leuites, but followed the example of the Philistims, who made a new Cart, 1 Sam. 6, 7, 11. and laide the Arke of the Lord vpon the Cart: so did Dauid and all the people, they set the Arke of God vpon a new Cart, and brought it out of the house of Abinadab. Againe, we reade sometimes in the Scriptures, that the Leuites did it, 1 Chr. 15, 2. Then Dauid said, None ought to carry the Arke of God, but the Leuites: for them hath the Lord chosen to carry the Arke of God, and to minister vnto him for euer. Thus was Dauid made wiser by the former breach of Gods wrath among them, whereby Ʋzzah was destroyed. Howbeit we must vnderstand heereby, the Priests that were of the Tribe of Leui, as appeareth by the 26, verse of that chapter, It came to passe, when God helped the Leuites to beare the Arke of the Couenant of the Lord, that they offered seuen Bullocks, & seuen Rams. Where we see, that such as did beare the Arke, did also offer sacrifices; but the Priests office onely was to offer sacrifice; therefore they onely did carry the Arke. For all the Priests were Leuites, but all Leuites were not Priests. The name of Leuites, was a common name to all that belonged to that Tribe, whereof some were called Priests, & other by the common name of Leuites. But concerning those that executed the Priests office, and were not of that Tribe, they were no better then intruders and vsurpers.
[Verse 5, 6, &c. And when the Campe setteth forward, Aaron shall come and his sonnes, and they shall take downe, &c.] Moses mentioneth and setteth downe in this place, the particular calling of all the Leuites, what they ought to do, and what they ought not to do: wherein they are to busie themselues & exercise their gifts, and how they may approue themselues in their places: as if he should bring euery one of them into their proper field that they were to till. For euen as a master of a family, appointeth euery one of his seruants their taske and worke that he will haue them do: so doth the Lord our God deale with his Ministers and all his people; he giueth them their peculiar office, and sheweth how and wherein they must employ themselues. We learne Doctrine 1 from hence, that euery man, whether out of the Ministery, or in the Ministery,It is the duty of euery one to know and learne the duties of his owne calling. must learne and know the duties of his owne calling: what charge God hath laide vpon him, and what seruice he requireth at his hands. At the giuing of the law in Mount Sion, euery one had his standing place assigned vnto him, which he might not passe: for as God hath set bounds vnto the sea, that though it rage, yet it can go no farther then hee hath appointed; he hath said, hitherto it shall goe, and it can go no farther: so Moses is charged to deale with the people, that they do not breake thorough vnto the Lord, Exod. 19, 12. Thou shalt set bounds vnto the people, saying, Take heed to your selues, that ye goe not vp into the Mount, or touch the border of it, &c. Thus also the Lord speaketh to Ieremy, chapt. 1, 5, 10. Before I formed thee in the belly, I knew thee: and before thou camest foorth out of the wombe, I sanctified thee, and I ordained thee a Prophet vnto the Nations. The Prophet Ionah is reproued, that being to go to Niniueh, Ionas 1, 3. rose vp to flye vnto Tarshish from the presence of the Lord. Thus doth Paul speake to Timothy; for hauing set downe before him the duty of his calling, he saith,1 Tim 4.15, 16. Tit. 1, 5, and 2, 15, and 3, [...] Meditate vpon these things, giue thy selfe wholly to them, that thy profiting may appeare to all. Euery one is taught to labour with his hands the thing that is good, Eph. 4, 28. and to withdraw himselfe from euery brother that walketh inordinately, and not according to the doctrine receiued. The reasons to confirme vs Reason 1 in this truth, are many. First, we can neuer practise ye duties of our callings, except we know them. This is the eie that leadeth vs to the doing of thē, from the beginning to the ending of them. The blind man cannot see his way, Ioh. 13, 17. If ye know these things, blessed are ye if ye doe them. When once we know what duties are laid vpon vs, we are already entred into the way to do them and performe them.
Reason 2 Secondly, such as transgresse the bounds set before them, shall surely perish and be punished. When the people before the Law was giuen, were limited how farre to passe, Moses addeth, [...]d. 19.12. whosoeuer toucheth the mount, shal be surely put to death: and the Apostle prosecuteth the threatening further, [...]. 12.20. If so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart. So then the consideratiō of ye punishment threatned, & denounced against all that breake the listes set vnto them, (which is farther confirmed by sundry examples of Vzzah, and of Corah and his company,) ought so farre to preuaile with vs, as to teach vs to continue in the workes of our owne callings.
Reason 3 Thirdly, it bringeth great confusion in family, in Church, & in common-wealth, when one executeth the calling of another. If the priuate person should step into the place of the Magistrate and handle the sword of iustice, it would ouerturne the whole State. When Peter drew out his sword, and cut off the eare of the high Priests seruant, Christ said vnto him, [...]tth. 26.52. Put vp againe thy sword into his place: for all they that take the sword, shall perish with the sword. Euery one would be a Magistrate, and presume to sit in the seat of iustice, and no man would be content to leade a priuate life, if he might doe what he list. The like we might say of a family. All men should know their standing: the wife must not leape into the place of the husband, nor the seruant into the place of the sonne: but euery one do his owne duties, and we shall finde enough to doe our callings, if we be faithfull and diligent in them.
Ʋse 1 The vses are next to be considered. First, it reprooueth such as are altogether ignorant, and neither know, nor desire to know their duties. A fault in all, but especially in the Ministers of the word, that should giue light to others. God requireth of them to teach the people, Mal. 2.7. The Priests lips should preserue knowledge, that so they may shew themselues to be the messengers of the Lord of hostes. They must out of their treasury bring forth things both olde and new. They can neuer teach, vntill they be taught: but these occupy the place of teachers before they haue learned. It is a most ridiculous thing for a man to take vpon him to runne a race, that wanteth his legges: or to be an Oratour and eloquent pleader that wanteth his tongue. Christ Iesus taught his Apostles, before he sent them to teach into all the world. This was shadowed out vnder the Law, Aaron must put on his belles, [...]xod. 28.35. that his sound might be heard, when he went in vnto the holy place before the Lord: but now we haue Idol-ministers that haue mouthes, but cannot speake: the belles lacke the clappers: they may be mooued, but they cannot be heard. It were fit, that hee which is to build vp the house of God, should be ignorant of nothing, if it were possible: for he may at one time or other, make vse of his knowledge. Iohn instructed the souldiers, the Publicans, and the multitude that repaired and resorted vnto him, Luke 3. hee shall bee better able to apply his doctrine, when he hath skill in euery mans trade and occupation: Especially he ought not to be ignorant of the Scriptures, but to know them plentifully, and labour they may dwell in him aboundantly, that from them as from a storehouse, he may furnish himselfe with plenty of all good things. Ignorance is a fault in any that would be accounted a Christian: it is a double fault in him that is a Minister. Secondly, it reproues such as omit their owne duties, but rush vpon the callings of other men. These are as a seruant that is too diligent. These are not idle, but are busi-bodies in others mens matters, as 2 Thess. chapt. 3.11.12. We heare that there are some that walke among you disorderly, working not at all, but are busie-bodies: them that are such we command and exhort by our Lord Iesus Christ, that with quietnesse they worke, and eat their owne bread.
So then, whether we be idle, and doe nothing, or else busie in the duties belonging to other men, in effect it is all one, both are euill, and vices to be reformed in vs. And the same Apostle, 1 Tim. 5.13. setteth downe an heape and multitude of many sinnes, They learne to be idle, wandring about from house to house, & not only idle, but tatlers also, and busie-bodies, speaking things which they ought not. Heere is knit together as in a chaine, a company of vices: the idle, wanderers, pratlers, curious, and vncomly speakers. The fountaine of all is idlenesse, which is ranged in the forefront, and draweth after it a taile and traine of diuers euils, like a fruitfull mother that hath many children. He speaketh by name against women, who ought to be painefull, not idle: keepers of the house, not walkers and wanderers out of the house. The vertue that adorneth that sexe is silence, and therefore they should not be tatlers and pratlers, or their tongue like the Aspen leafe, that neuer standeth still. They should meddle with their owne businesse, and not be busie in other mens.
Secondly, seeing God hath set euery one in Ʋse 2 his calling, it is our duty to walke as we are limited by the word. The word of God is the warrantise of all callings. We must doe our duties with faithfulnesse, diligence, patience, and wisedome. These are required to be performed in duties betweene man and man. This is to walke worthy of God, who hath called vs vnto his kingdome of glory, 1 Thess. 2.12. Many there are that professe the feare of God, and beare themselues as the disciples of Christ, who neglect the duties of their particular callings. True it is, the blessing of God is all in all. For except God build the house, Psal. 127.1, 2. the labour of the builder is in vaine, and except God watch the Citie, the labour of the watchman is in vaine. We confesse also, that God requireth of vs to search the Scriptures, to pray vnto his Name, [Page 226] and seeke after knowledge: neuerthelesse, these do not discharge vs from following the duties of our priuate callings. It is not enough for vs to say, that God will prouide for vs, that he hath promised to blesse vs and to supply our wants, and that he hath said, he will neuer leaue vs nor forsake vs. For God hath promised no blessing to them that be idle; he sendeth them to schoole to learne of the Ant, which prouideth her meate in Summer, and gathereth her food in the haruest. [...]. 9, 10, 11. Prou. 6, 8. Salomon calleth aloud to such, How long wilt thou sleepe, O sluggard, when wilt thou arise out of thy sleepe? Yet a little sleepe: a little slumber: a little folding of the hands to sleepe: so shall thy pouerty come as one that trauelleth, and thy want as an armed man. As for those that pretend Gods prouidence, & hold out the doctrine of it as a buckler to defend them in their euill and idle courses, they do most shamefully abuse it, which is to bee furthered by the meanes that GOD hath appointed, and in his wisedome annexed therevnto. Neither let any thinke to obtaine any thing at his hands, that sit still & do nothing, that say, they will trust God with their life, & are sure that he will prouide for them. The heathen men by the light of naturall reason, saw well enough the foolishnesse and absurdity of these mens doings. They commend the prayers of that Captaine, [...]ar. in the [...] of Paul. [...] milius. that praied for victory with his sword in his hand, and fighting, did call for aide: and on the other side, dispraise the practise of him that withdrew himselfe out of the battell, so soone as it was begun, vnder colour & pretence of praying for good successe, affirming, that God doth not accept the sacrifice of Cowards, neyther receiueth their prayers, because they are vnreasonable. For they held it no reason, that he which shooteth not, should hit the white: nor that he should win the victory, that abideth not the battell: neyther that he should haue any good, that doth nothing toward it. As then victory is wonne by labour, not by sloth; so shall we attaine the blessings of God by our endeuour, not by our idlenesse. It is required therefore of euery one of vs, to consider our callings wherein we are placed. We haue not all of vs one calling, but diuers. Some are set in the priuate family, and some in the common-wealth, and some in the Church of God: all haue not one office, but diuers. We are trauailers in this world, as passengers in a Ship, [...]ut. in compa. [...] Lygur. and [...]uma. who being there, some for one businesse, and other for another purpose, do neuer meddle one with another, but euery one careth for the discharging and dispatching of his proper office. So ought it to be with vs, we haue our proper calling, and proper duties to be performed therein. Be diligent in the duties of it, and thou maist looke for a blessing vpon thy labours. Sanctifie thy daily labours with daily praier; but presume not that praier shall helpe thee without thine owne labour. If thou shouldst pray to God all the day long, to feed thee, to cloathe thee, to sustaine thee and thy family, the idle mans prayer auaileth nothing. We must pray vnto him when we begin our labours; and blesse his name when we haue ended our labours: but to call vpon him, determining with our selues, not to take paines, or not determining with our selues to take paines, is no better then to dally with GOD, and deceiue our selues.
Lastly, it is our duty to seeke to be acquainted Ʋse 3 with the word, where we shall finde that plainely and particularly set downe, which we would know. In what state soeuer we are set, we shall haue a sure guide to begin the works of our calling, to goe forward in them, and to perseuere vnto the end. Heereby we shall be able to warrant our workes, and know what duties God accepteth, and what he accepteth not. It is a light vnto our eyes, and a lanterne vnto our steppes, Psal. 119, 105. It is the commendation of Gods children, to be conuersant in it. In darknesse we cannot go safely without the helpe of a lanterne: so are wee borne and brought vp in ignorance, and continue therein, vnlesse wee be guided by the word of God and his Spirit. Many that want the knowledge & direction of the Scriptures, think they liue in the light, walke in the light, and behaue themselues as children of the day, and are in as good a case, and haue as good soules toward God, as they that study the Scriptures, and meditate in them day & night. They thinke it is not for simple men to meddle with the Scriptures, but for Preachers and Diuines. They thinke that knowledge maketh men worse, and that none are worse men, that none will deceiue a man sooner then they; and therefore such as seeke to know God, and to serue him according to his word, they call in contempt and derision, Scripture men. But these ignorant beasts, speake by the spirit of the diuell, and oppose themselues against the expresse commandements of God, and the approued examples of his setuants. The Lord himselfe speaketh, Hos. 4, 6. My people perish for want of knowledge. The Apostle saith, 1. Cor. 14, 20. Be not children in vnderstanding, but in maliciousnesse, be as children. The men of Berea are commended,Acts 17, 11. because they searched the Scriptures priuately, to proue the truth of the doctrine which they had heard deliuered publikely. But if knowledge, as is pretended, do make men worse, then is it euill in it selfe, and not good: forasmuch as that which is good, cannot make a man euill. What then? Dare any two-legged beast presume in the prophanenesse of his wicked hart, to say, that to know God and his will which is most pure and holy, can make a man any worse? Or, that the more a man knoweth of Iesus Christ and christian religion, the worse he should be? A vile blasphemy: O detestable impiety. Will it make a seruant worse, to know the will of his Master? Or a subiect, to know the Princes lawes and statutes? It will be farther obiected, Obiect. There was neuer more knowledge, and [Page 227] lesse practise: a man may heare many speake much out of the Bible, who notwithstanding are naughty men. I answere, [...]wer. be it so: yet the cause is not their knowledge, but want of grace: it is not in the word, but their owne corruption. [...]. 1.22. They are fooles (saith Salomon) that hate knowledge, and are enemies vnto it. For all well doing in our callings, proceedeth from faith, and faith is grounded vpon knowledge, and doth increase through knowledge. Where there is no knowledge of Gods sacred and heauenly will, [...]s. 4.1, 2. men breake out without all conscience into swearing, lying, stealing, whoring and killing. Moreouer, all they that can talke of the Scriptures, & make shew of them to others, haue not by and by the knowledge of them: for as much as they may alleadge more a great deale then they vnderstand. [...]biect. Shall none then be saued, wil some say, but such as know the Scriptures; can we not be led by Gods Spirit, and serue him, except we be conuersant in them? I answere, [...]nswer. no. The Spirit guideth no man without the word. We are begotten anew, by the immortall seed of the word,Pet. 1. [...]m 1. saith Peter. Of his owne accord, he hath begotten vs by the word of truth, saith Iames. If then we be begotten by the word, to a new life, we are dead without it, or rather haue no being of a true Christian. No man can truely serue God, vntill he know how to serue him. It is God that teacheth how he will be serued, and he teacheth onely by his word. He hath no other schoole-house, but the Scriptures: such as thinke to learne his will otherwhere are much deceiued, and will in the end prooue themselues the disciples of the diuell, not the schollers of Christ: forasmuch as hee that is of God, [...]h. 8.47. heareth Gods word: yee heare it not, because ye are not of God. No man can be saued without faith, for without faith it is impossible to please God: but faith commeth by hearing, and hearing by the word of God, Rom. 10.17. No man can be saued, except he be regenerated, for except we be borne againe, we cannot enter into the kingdome of God, Ioh. 3. but wherewithall shall a yong man clense his wayes, but by taking heed thereto according to his word? Psal. 116.9. No man can be saued, except he feare God▪ forasmuch as the feare of the Lord is the beginning of wisedome, Prou. 1.7. whereas fooles despise wisedome and instruction: But none can possibly come to ye feare of God, but such as earnestly endeuor to know God, as we see, Pro. 2.1.5. My son, if thou receiue my words, and hide my commandements with thee, &c. then thou shalt vnderstand the feare of the Lord, and find the knowledge of God. None can be saued that are foule and filthy in their liues, and impure in all their wayes, for no vncleane thing shall enter into his kingdome: but where there is no knowledge of GOD, there the mouth is full of cursing and bitternesse, the throat is an open sepulcher, the feet are swift to shed blood, destruction and misery are in their wayes and therefore the Prophet saith, I haue hidden thy word in my heart, that I might not sinne against thee, Psal. 119.11. If his word dwell in vs, we haue a bridle to restraine vs from euill doing, and when we are ready to breake out into sinne, it pulleth vs backe, and saith vnto vs, Doe it not. It layeth before vs the wil and wrath of God, it teacheth vs what we ought to doe, and telleth vs the danger if we doe it not. It is our duty therefore to pray to God to giue vs the vnderstanding of his word, and to resolue with our selues to performe whatsoeuer we reade in it. If then we haue a warrant for that which we doe out of the word, we haue comfort in our callings: but if we follow the motion of our owne braines, and haue no other light but of our owne nature to direct vs, we liue in darkenesse. Such as haue the light of the Sunne, do trauell safely in respect of their bodies:2 Pet. 1.19. so if we haue the sure word of the Prophets and Apostles, as a light that shineth in darke places, we are in the safe way to saluation, and are certaine we cannot misse of a perfect direction touching all the duties of our callings.
17 And the Lord spake vnto Moses, and vnto Aaron, saying,
18 Cut ye not off the Tribe of the families of the Kohathites from among the Leuites.
19 But thus doe vnto them, that they may liue, and not die: when they approach vnto the most Holy things, Aaron, and his sonnes shall goe in, and appoint them euery one to his seruice, and to his burden.
20 But they shall not goe in to see when the holy things are couered, lest they die.
The particular duties of the Kohathites, being declared, the reason is added and rendred in this diuision, and then he passeth to the duties of the next familie. Heere then Moses sheweth the cause why the Priests ought to couer all the Sanctuary, and the appurtenances, so that they ought not to be handled of the Kohathites, vntill they were couered, lest such as presumed to pry into them, or to meddle with them, otherwise then became the dignity, honour, and estimation of them, were stricken with sudden death, and so perish in their sinnes. Thus God restraineth the curiosity of mans nature, and teacheth it to be wise according to sobriety. We are wont to contemne the duties of our owne calling, as vulgar and common: and to search into the things that belong not vnto vs: yea, the more we are forbidden to meddle, the more we are desirous to be medling. The reason in this place, is framed thus,
If the vnreuerent handling of holy things procure the wrath of God, and our destruction, then we must take heed to the charge belonging vnto vs.
But the vnreuerent handling of holy [Page 228] things doth so: Therefore wee must take heed to the charge belonging vnto vs, and not curiously meddle with other things.
Thus doth God hate, and his soule abhorre the contempt of holy things, when men giue way to their owne affections, and through curiosity search farther, then God alloweth.
Obiect. Before we proceed to the doctrine, a question may be asked out of these words, why God permitteth the Priests onely to handle the instruments of the Sanctuary, but forbiddeth the rest of the Kohathites, vpon whose shoulders he layeth the burden to beare them: so that he bindeth their hands from touching of them, and restraineth their eyes from beholding of them, vnder a great penalty, lest they die. I answere, Answer. this was done for diuers causes; in respect of the ordinances themselues, in respect of the other Tribes, in respect of the Leuites, and in respect of the Priests themselues.
First of all it was prescribed to procure greater reuerence vnto these holy ordinances of God, among the people. For when they should see how carefully they were to be handled, how circumspectly to be couered, and how orderly they were deliuered from one to another; it serued to touch the hearts of all men, with a reuerent regard and opinion of them, and to deliuer them from the contempt of men.
Secondly, when the rest of the Tribes of Israel should behold, that many euen among the Leuites themselues, albeit they were to minister to the Priests, to do the seruice of the Tabernacle, and to draw neere vnto God, aboue the rest of their brethren, yet euen they were kept from the touching of the Sanctuary; I say the rest of the tribes▪ were more humbled by it, were touched with a feeling of their owne vnworthines, and were mooued to giue honour to the Priests of God, and those that were appointed to be their teachers.
Thirdly, all occasion and matter of enuy was quite banished and taken away, when the rest of the Leuites heard with their eares, and saw with their eyes, that their brethren the Kohathites had a charge so ful of dāger put vpon them, and committed vnto them. For God threatneth to destroy all such as presumed to touch any thing that was forbidden them. An example whereof we haue in the men of Bethshemesh, whō the Lord smote with a great slaughter, because they looked into the Arke, 1 Sam. 6.19. which sheweth the greatnesse of their sinne.
Lastly, the Priests themselues, the sonnes of Aaron, were admonished to take heed, lest through their negligence and carelesnesse, they destroyed their brethren: forasmuch as if any thing remained vncouered, it would turne to their destruction. Heereupon two other questionsQuestions. may arise; first, how it standeth with Gods iustice to punish the Kohathites for the fault of the Priests? and whether the sons of Aaron should escape, whose fault it was, if ought remained vncouered? I answer Answer. the fault is not the Priests alone, nor the Kohathites alone, but they partake together in the sinne, and should suffer together in the punishment, as they are threatned, Exod. 28.43. We see it also in the example of Nadab, and Abihu, who were consumed with fire, because they offered strange fire before the Lord, Leuit. 10, 1, 2. But most plainely, Num. 18.3. The Lord said vnto Aaron, Thy brethren of the Tribe of Leui shall keepe thy charge, and the charge of all the Tabernacle: onely they shall not come nigh the vessels of the Sanctuary, and the altar, that neither they, nor you also die. Where we see, God doth threaten Aaron and his sonnes, as well as the rest of the Leuites.
Verse 18.19. Cut ye not off the Tribe of the families, &c. We haue in these words the reason of the former institution: it is drawn from the danger that will ensue the carelesse and vnreuerent handling of the instruments of the Tabernacle. Aaron and his sonnes must appoint to the Kohathites their seuerall offices, and shew them what part euery particular person must beare, to the end the wrath of God doe not breake in among them, and cut off euery soule that sinneth. The consideration therefore of the wrath and indignation of God, ready to come vpon the offenders, ought to encrease their care to doe the duty that God requireth. We learne from hence, Doctrine 1 that all holy things must be handled rightly,Holy things must be handled reuerently and religiously. reuerently, and religiously. Whatsoeuer matters of God we meddle withall, whether it be hearing of his word, or receiuing of the Sacraments, or calling vpon his Name, or reading the Scriptures, or conferring with others for the encrease of our knowledge & obedience, we are to be carefull to doe them with all possible feare and reuerence. This duty the Lord vrgeth by his Prophet, Esay 66.2. To him will I looke, euen to him that is poore and of a contrite Spirit, and trembleth at my word. The Apostle writing to the Hebrewes, perswadeth to labour to haue grace, whereby they may serue God acceptably with reuerence and godly feare, Hebr. 12.28. They that will please God in the duties of his worship, must be humbly affected, and base in their own eies. Hence it is, yt Christ willeth vs to be carefull, not onely what wee heare, Mar. 4.24. but also how we heare, Luke 8.18. We must regard not onely the matter that is deliuered, but the maner how it is receiued: forasmuch as we may heare the word, and yet sinne in our hearing Thus were the seruants of God affected, when they came before him, to pray vnto him, O my God, I am ashamed and blush to lif. vp my face to thee, my God, for our iniquities are encreased ouer our head, and our trespasse is growne vp vnto the heauens, Ezra 9.6. Wherefore whensoeuer we haue to doe with God in any part of his word, or worship, let vs come in humility and lowlinesse, let vs approach neere vnto him with a broken heart, with a contrite spirit, & with an humble soule [Page 229] falling downe flat before his footestoole, and worshipping toward his holy Temple.
Reason 1 The reasons hereof are euident. For first, we haue to doe with God in matters of religion. When the word is preached or read, the Lord speaketh to vs: when we pray to God, we speake to him that is glorious in power and praises. Abraham praying vnto God, confesseth his own basenesse and vnworthinesse, I haue taken vpon mee to speake vnto the Lord, which am but dust and ashes, Gen. 18.27. And Daniel in his prayer saith, O Lord, righteousnes belongeth vnto thee, but vnto vs confusion of faces, as at this day. Dan. 9.7. Children dealing before their parents will be wary how they behaue themselues: subiects in the presence of the Prince will be most dutifull: so ought it to be, and much rather, when we appeare before the King of kings, cōsidering with whom we haue to deale. So likewise touching the word, it is not man that doth deliuer it, God is the Authour of it, and therefore we are oftentimes commanded to heare what the Spirit saith vnto the Churches, Reuel. 2. and 3.
Reason 2 Secondly, such as come without reuerence, and due regard into his presence, do lose the fruit and benefit of their comming. We are willed to giue earnest heed to the things which we haue heard, lest at any time we should let them slip, Heb. 2.1. This is it that Christ our Sauiour teacheth. Lu. 8. For hauing giuen warning that we take heed how we heare, he giueth this reason, Mar. 4.24. With what measure ye mete, it shall be measured to you: and vnto you that heare, shall more be giuen. Where we see, God will deale with vs, as we deale with him, and serue vs as we serue him. Such measure of attention as we bring with vs, [...]eoph. enarr. cap. 4. Mar. such measure of grace shall we receiue from him. If then we come carelesse, it is no maruell if we depart fruitlesse. Lay then these two things together, that we haue to deale with a most terrible and fearefull God, who is euen a consuming fire; and that with what measure of reuerence and attention we mete, it shall be measured vnto vs againe: it followeth from them both, that God must be serued with feare and trembling.
Vse 1 Let vs now come to the vses of this doctrine, which remaine to be considered of vs. First, this reproueth all such as come without reuerence, to the exercises of religion, neuer considering whereabout they goe, but rashly and vnreuerently, disorderously, & vndecently behaue themselues in the house of God. If a man should come to heare a speech vttered by his Prince, so contemptibly, all men would cry shame of him, and account him worthy seuere punishment, and censure him as guilty of the contempt of his person. I should thinke I had done a great worke, and laid a worthy foundation, if I could throughly teach you this one lesson, and ground you in this one point, to behaue your selues with reuerence in the place of Gods worship. He that hath learned to come reuerently, and behaue himselfe in the seruice of God, as in his presence, hath made a notable beginning & a good entrance to worke in him right hearing and carefull practising. Scarce one among an hundred maketh conscience of this duty, and our ordinary assemblies haue scarce the outward face of a Church, in regard of the want of this duty, in the greatest part of hearers. If the lest occasion be offered, our eyes and feet, and tongues and hands, are set on worke another way, that we haue quite forgotten God, his word, the worke in hand, the matter, the time, the place, and our selues also, as if we were an assembly of fooles. What is now become of our hearing? or where is the attention that ought to be in vs? If any man come into the Church, our eyes are fixed vpon him, our feet are ready to carry vs vnto him, our mouthes are opened to speake vnto him, our hands are stretched out to draw him as it were with violence vnto vs: and sometimes whiles one haleth him one way, another pulleth him another way, that we seeme to striue who shall most forget himselfe, and be authour of the greatest disorder and confusion in the house of God, wherin all things ought to be done decently and in order.
When Christ came to Nazareth, and as his custome was, went into the Synagogue on the Sabboth day to preach the Gospel, the eyes of all them that were in the Synagogue, were fastened on him. Our eyes, either are not fastened on the speaker, or if they be, they are soone remoued. Euery fancy caryeth vs away, that we seeme to mind nothing lesse, then ye busines in hand; or as if it were of so smal importance, that it skilled not what we did: or as if our friends that come into the Church, were to be respected aboue God. In the time & place of Gods worship, our minds ought to be setled and attentiue to the work we haue in hand, yt we should know no friends, nor gaze after the commers in, but cut off all lets and impediments, that may hinder the sauing hearing of the word. When we haue done all that we can, & laboured earnestly to gather home our wittes from wandering, & straying from the matter we are about, we shall find all to be little enough: but if we nourish occasiōs to withdraw our minds and are glad to catch hold of them, when they are offered, we shall neuer want occasions, but an army of them will present themselues before vs, and so intangle vs in their snares, that we shall neuer profit our selues by the word, nor suffer others that would to profit, but hinder them greatly that desire to be better employed. Our feet, which haue brought vs into the house of God, and set vs in our places, ought there to rest, vntill the time of our departure. The Psalmist saith,Psal. 221.1. Our feete shall stand within thy gates, O Ierusalem.
We must not therefore stirre vp and down, and remooue out of our seates to the losse of Gods word, wherunto we should attend. It is [Page 230] noted to the commendation of king Iosiah, when the Law was read in the eares of the people,1 Chr. 34.31. that he stood in his place, and made a couenant before the Lord to walke after the Lord, and to keepe his commandements. This also shall be our praise and profite, if in time of hearing the word of God, we keepe in our places, and abide in them without remoouing to other men. We vse our hands to pull in others, when we should vse our owne eares to hearken after the sound of the word: we vse our tongues to talke vnto them, whereas the fittest ornament that becommeth the Church, is the silence of the hearer, to giue audience to the speaker Neither let any obiect, they can doe both, attend the word, and intend others, heare and speake at one time, and vse their eares and mouthes together. For the one is an occasion to distract and disturbe the other. Our minds are not infinite, but finite: we cannot occupy them about matters of a diuers nature, but one obiect is ready to thrust the other out of place.
Besides, the word is so precious, that it worthily craueth all the powers and faculties of the soule! Whosoeuer busieth himselfe in other things, as remouing, talking, beckning, nodding, and such like gestures, while he is hearing, heareth but with halfe an eare, if with halfe an eare, whereas both are too little for so high a worke. For as the Apostle speaketh of preaching the Gospel, so we may say of the hearing of it,2 Cor. 2.16. Who is sufficient for these things? The occasions that hinder the sauing hearing of the word, are many in number, I will reckon vp a few of them, which all are to be cast away as clogges and impediments from vs, and enemies to our attention.
The first is, straying & wandring thoughts; whereas the powers of the soule should wait vpon the voyce of the Preacher, and follow him whithersoeuer he goeth, our mindes are musing vpon other things, sometimes vpon our coffers, sometimes vpon our pastures, sometimes vpon our pastimes, sometimes vpon our companions, sometimes vpon our worldly businesse, whereby it commetth to passe, that being present, we are absent: being in the Church, we are out of the Church; being hearers, we are no hearers. For albeit we be present in body, we are absent in mind, and make our selues idol-hearers. The Scripture noteth a kind of idle and Idoll Pastours, that haue mouthes and speake not: so the number is not small of idle and idoll hearers, which haue eares and heare not: who sit in their seats as images in glasse windowes, or like to the pictures of dead men vpon their tombes, bending their knees, lifting vp their eyes, holding vp their hands, keeping silence, and yet are neuer the wiser, nor the better, nor the holier. So doe these liuing images, they make shew of one thing with the outward man, & performe another with the inward. We must desire of God to giue vnto vs, constant, steady, and stayed hearts, that hauing eares to heare, wee may heare indeed.
The second vnseemely, and vnsauory gesture, which is another great impediment, is a wandring eye, gazing and gaping after euery occurrent and occasion that is offered. It is wisely spoken of the wise Salomon, The eyes of a foole are in the ends of the earth;Pro 17.24 Eccle. 2.14. and on the other side, he saith, The wise mans eyes are in his head. Take heed to this abuse, which quickely draweth the heart after it.
The third hinderance is, remoouing of the body, not onely shifting and stirring of it vp and downe, but arising out of our places, and remoouing to place other, or beckning with our hands, or nodding with our heads; which bewray manifestly that the mind is otherwise occupied and exercised then about the present worke which we would seeme to regard, and ought indeed to attend. One thing, saith Christ, is necessary: Luk. 16 4 [...] busying of our selues in other matters is not necessary, but bringeth with it apparent hurt, and detriment to the soule.
The fourth impediment is vnreuerent talking and vnciuil laughing, as if the Temple of God (which is the house of prayer) were a Theater for sights, or a place of mart and exchange for commodities, where euery man might single out companions. When any man heareth the voyce of a cryer ready to vtter a Proclamation in the name of the Prince, he is ready to hold his peace and keepe silence. The Ministers are as Gods Heraulds, or as the voyce of a cryer, Mar. 1.3. they come as sent on a message vnto vs from God, and therefore all must hearken what they bring vnto vs, and none withdraw his eare from hearing of the Law.
The fift is a secure and senselesse sleeping, when we haue drowsie eares, and cannot hold vp our heads an houre: for some are no sooner in their seates, but their hearts and bodies are asleepe. Some men regard not the word at all, they care not for it, they will not come vnto it, albeit it come vnto them, and be brought home vnto their dores. The world accounteth this no sinne at all, or at lest a venial sinne, because the lawes of men lay not hold on them; but Christ accounteth it a great and capitall sinne. He willeth his disciples to shake off the dust of their feet, as a witnesse against those that wilfully contemne this ordinance of God, as if the earth it selfe were infected, and the places of their abode corrupted by the contagion of their sinnes: and in the next Chapter, he maketh such to be worse then the Sodomites. For the contempt of the word is an abridgement of all sinne gathered together in one. Woe vnto vs for this neglect and contempt of the word, we are so farre from trembling at it, that some wil not step out of their dores: others, are content to come, but they are so farre from shewing reuerence, that they fall fast asleepe and will not be awaked. These vnreuerent actions and gestures shew they regard it not, neither are touched with a feeling [Page 231] of it. Do these men tremble when the Minister reproueth sinne? Do they examine their hearts whether they be guilty or not? Doe they say vnto their owne soules, What haue I done? Alasse, [...]erem. 8, 6. how can they, when they haue heard nothing? Neither let them go away in the darke, and seeke to couer their drowsinesse of spirit, vnder the name of an infirmity, or weaknesse that is in them: for they are not sometimes ouertaken with it, but make a daily practise of it: they neuer striue against it, but nourish it in themselues, as those that are delighted in it, They cannot say, they doe that euill which they would not, Rom. 7, 19. but that which they would do. They frame their bodies, and settle them of purpose to sleepe, and so they may doe it closely that they be not espied, they regard no more. They neuer call themselues to an account what they haue heard: nor whether they haue bene ouertaken this day; neither if they haue, doe they resolue with themselues, they will sinne no more. If euer they had truely repented of this sinne, they would endeuour not to bee ouercome againe by it. If euer they had bene truely sorrowfull, it would bring foorth in them a watchfulnesse ouer themselues, and a care to preuent it in time to come.
The last abuse is in carelesse comming, and shamelesse departing out of the Church, and separating our selues from the Congregation, before it be dismissed and dissolued. We vse to reproue those and complaine greatly of thē, when they are inuited as guests to a feast, that come too late, and make the rest of the company to stay for them; or make haste to be gone away before the feast be finished. We desire that all our neighbours that are inuited, should sit downe together, and arise vp from the table together. The worde of God is a continuall feast, the exercises of our religion are as a dainty banket, wee should come vnto them, as men do to good cheere, & feed hungerly and heartily vpon them. The Prophet witnesseth concerning his owne practise, that he had gone with the multitude into the house of God, with the voyce of ioy and praise, as they that keepe a feast, Psalm. 42, 4. Is it so with vs? Doe we flock together to the hearing and handling of holy things, as wee doe vnto a feast? If wee did hunger and thirst after the word of God, as we do after bodily food, wee would be as greedy to be partakers of the one, as we are forward to taste of the other. But the case is with vs, as it fareth with those that haue full stomackes: wee desire not spirituall food, and therefore make no haste vnto it. Now one commeth, and then another: now one droppeth away, and then another, and they thinke they haue tarried too long. This is an open protestation or proclamation, that we are weary of holy things, and loathe them more then Israel did Manna. These men are Church-sicke, [...]ill men ac [...]unt the [...]hurch as a [...]son. or Sermon-sicke, a common disease among common hearers. The Church is with them as a prison: they are as weary of staying in the Church, as the malefactor is of lying in prison: for as the prison holdeth them where they would not be, and from the place where they would be: so doe prophane persons account the Church as a place that restraineth their liberty, that they cannot doe what they would do, nor be where they desire to be, nor resort to that company that they better affect, nor follow those sports and delights wherein they take the greatest pleasure.
The faithfull in former times haue accounted it a punishment to bee driuen from the house of GOD: but these men account it a sore punishment to be there. They desired to dwell in it all the daies of their liues, but we care not if we neuer come thither. They iudged it the greatest famine to want ye word, but if we bee held neuer so little a time from our dinner, we complaine as if wee were like to starue. They longed to haue the Sabbath day come,Psal. 84, 2. but these men would faine haue it ended, and thinke it to bee the longest day that is in the yeare, and the most tedious.
Secondly, it is the duty of the Minister to preach the word & administer the sacraments Vse 2 with all due regard and respect to the person they sustaine, and the things that they meddle withall. We must do nothing that may make our Ministery fruitelesse, and bring it into contempt, but seeke to adorne it and beautifie it by all reuerent carriage of our selues in it, and in the discharge of the duties of it.
This hath many branches: First,Particular branches of this vse. it behooueth vs to set our selues in Gods presence, and consider that we are his messengers, & speake in his name, and are as it were his mouth. How shall the hearer learne, that in his hearing hee hath to do with God, and commeth to heare what he shall say vnto him by our mouthes, Acts, chapter 10, verse 33. if we doe not remember that we stand in the place of God, and do after a sort represent his person? This is the counsell that the Apostle Paul giueth to Timothy, 1 Tim. chap. 2, 15. Study to shew thy selfe approoued vnto GOD, a workman that needeth not to be ashamed, rightly diuiding the word of truth. Whensoeuer we get vp into the Pulpit, before all things we must know, being placed in that office, whose message we deliuer, and that if we speak not vprightly as becommeth his Maiesty, wee must giue a reckoning vnto him. Wherefore, we must so teach, as if God were present with vs, as if a Secretary should speak before a Prince: for he is his instrument, who is Lord ouer al. We must be able to make this protestation before men and Angels; I stand heere as it were a chosen vessell before the Lord, to beare his Name vnto his people: I am not to bee the messenger of mine owne words, but to be his mouth: I must lay aside whatsoeuer passions are in me, & vtterly disclaime mine owne affections, that I may protest indeed, that whatsoeuer I speake, is from [Page 232] God, and haue drawne and deriued it from him.
Secondly, it is our duty to ayme at his glory that hath called vs. We must not sit downe in Moses chaire to preach our selues, and to get credit to our owne names: if we make this the end of our preaching, it cannot be, but we shal prophane the holy word of God, and disguise it one way or other. The Apostle regarded little to be iudged of men, 1 Cor. 4.3. and esteemed nothing the vaine applause of the world, but preached Christ among them, and him crucified. Hence it is, that our Sauiour saith, How can ye beleeue, which receiue honour one of another, Ioh. 5.44. and seeke not the honour that commeth from God onely? It is a note of a true teacher, to seeke his glory that sent him, as contrariwise it is the note of a false teacher, if any in deliuering his doctrine, seeke himselfe rather then God. This is the difference betweene a true and false teacher, as Christ sheweth at large, Ioh. 7.17, 18. If any man will doe his will, he shall know of the doctrine, whether it be of God, or whether I speak of my selfe: he that speaketh of himselfe, seeketh his owne glory: but he that seeketh his glory that sent him, the same is true, and no vnrighteousnesse is in him. That is true doctrine that giueth glory to God, and they are true teachers that seeke to set it forth onely. Let vs consider of this a little farther.
If any be desirous to know, whether any doctrine be true, and haue God the Author of it, let him labour to find it by this note. The doctrine of predestination hath beene taught diuersly, one way that it is of foreseene works, another, of the purpose of God according to election, Ro. 9.11. If any desire to know whether of these two opinions is the truer, let him examine them both by this rule, and try them by this touch-stone; which of them doth best serue to set forth the glory of God? Not that which imputeth our predestination, to our selues, and our owne workes, but the other which ascribeth all to his good pleasure, who hath elected vs to the praise of the glory of his grace, Ephe. 1.6. The like we might say of iustification and saluation of the elect, touching which are diffrent doctrines deliuered: Some teach that we are iustified by faith alone, that is, by Christs satisfaction apprehended and applyed by faith: others, that we are iustified by mens merits, and not by Christs obedience alone. These two opinions are cleane contrary, and cannot agree together, if one of them be true, the other is false. Now by this we shall be made able to iudge, marke whether of them giueth God the glory alone: They that set vp mans merits and deserts, and make him to haue power to work out his own saluation, doe giue the glory to man, and so robbe God of his honour and glory, and therfore they cannot teach the trueth. But they that impute iustification to Christs righteousnesse, who is our merite, doe commend his grace and mercy alone; and therefore they teach that doctrine which is of God. If this course were wel noted and obserued, it would shake in peeces many articles in controuersie betweene the Church of Rome and vs. We should not haue occasion to dispute so often, and to reason with them touching mans freewill, indulgences, pardons, intercession of Saints, and such like points, which leade away our mindes from God and his glory, from the Creator, to the Creature. Let all the Ministers of God therefore proue themselues and their teaching by his note; let them set his glory before their eyes, according to the example of Christ their Master, Ioh. 8.50. I seeke not mine owne glory, there is one that seeketh and iudgeth.
Thirdly, it belongeth to the Ministers duty, to come well prepared and prouided as a wise Scribe taught to the kingdome of heauen, bringing forth out of his treasure, things both old and new, Matth. 13.52. The Ministers must come with good aduisement and premeditation, and so handle the word with feare and reuerence. There is no man that is sent on an embassage, but will thinke before hand what to say: much more is required, and ought to be practised of the messengers of God. They must eate the roule of Gods booke,Ezek. 2.1. Esay 6.7. and haue their tongue touched with a coale from the Altar. They must not vtter whatsoeuer commeth into their mind, but that they haue before well chewed and digested. He that speaketh suddenly, shall neuer speake profitably: but presumeth too farre vpon his owne gifts, regardeth not as he ought the good or the people, and cannot haue that comfort to himselfe which were expedient.
Fourthly, they must regard not onely the matter which they handle, but the manner of handling. Some are so negligent and carelesse in deliuering the word, that they regard not what wordes they vse, and so let slip from them such homely phrases, as it were kitchin-stuffe, that it bringeth the Minister, and his ministery, and the word it selfe into contempt. It is noted of Christ, that there proceeded gracious words out of his mouth, Luke 4.22. according to the saying of the Prophet, Grace is powred into thy lippes, Psal. 45.2. Let vs so speake the word of God both for matter and manner, as it ought to be spoken, and as we are perswaded, Christ and his Apostles would haue spoken it, if they had deliuered it to the people. Our ordinary talke and communication should be as it were seasoned with salt, and minister grace to the hearers: how much more therefore when the word of God is in our mouthes, and vttered by vs? If we set this as a rule and caution before our eies, it wil serue as all-sufficient to informe vs, and make the word reuerent in our mouthes. Some take vpon them to reprooue sinne, but it is in such a foolish manner, in such a iesting veine, and after such a scoffing fashion, that they rather perswade to sinne, then disswade [Page 233] from sinne, and bring the people in loue with it rather then out of the loue of it.
Therefore let this bee another rule added to the former, that no man must gird and glance at sinne, to shew forth his owne witte, and to magnifie himselfe, to be accounted and esteemed that way. Rather let vs pierce the very heart of it, with the two edged sword of Gods word, [...]4.12. and strike downeright blowes at it with the hammer of Gods word, [...].29. that so it may be broken in peeces. Sinne is growne to a great head: it is not to be dallied withall. He that playeth with a serpent, may happely bee stung of it, before he be aware.
Fiftly, it is required of the Minister to speake to the people with vnderstanding. We must not flie aloft aboue the reach and capacity of those to whom we speake; and consider not so much what is lawfull for vs to deliuer, but what is fit for the people to heare. It is better to speake fiue wordes with vnderstanding, then tenne thousand in a tongue that is not vnderstood, 1 Cor. 14.19. as the Teacher of the Gentiles testifieth, who spake languages and tongues more then all we. We are commanded to lift vp our voyce as a trumpet, to tell Israel their sinnes;8. but if the trumpet make an vncertaine sound, who shall prepare himselfe to battell? The Apostle alleageth it as a iudgement vpon the hearer, not as a praise and commendation of the speaker, [...]r. 14.22. Esay 28. With men of other tongues and other lippes will I speake vnto this people.
Our Auditours are all, or at lest for the most part, rude and ignorant, and it is our duty to bow and stoope downe to their capacity: and when we thinke we speake plainely, we shall find oftentimes that we speake darkly and obscurely, not plainely and familiarly enough.
Lastly, let vs content our selues with the purity and simplicity of the word, which is sufficient in it selfe to expound it selfe, and able, yea, onely able to giue direction and satisfaction to the conscience. It may be truely said, that the Minster sitting in Moses chaire, is, as it were set vpon a stage, whose smallest actions and gestures all the people behold; and therefore albeit he be neuer so precise in the discharge of his calling, the hearers that can see but the outward actions, and not inward affections, will iudge of the heart by the appearance, and of the substance by the circumstances: so that if any lightnesse or dissolutenesse appeare, they by and by conceiue that all is amisse, and little regard any thing that he doth deliuer and speake vnto them. True it is, this is their fault and infirmity, howbeit we must prouide that we giue no occasion, and cut off occasions from all such as are glad to lay hold on occasions.
Vse 3 Lastly, it is our duty, when we come to the house of God, to take heed to our feet, lest we depart from the Church, as the foolish virgins from the gates of heauen. We must learne how to prepare our selues, that we may profit thereby, as the Lord would haue the people sanctified before the Law was to be deliuered, Exod. 19.
This preparation to bee duly performed hath many particular parts, as seuerall branches issuing out of one roote.
First, it is our duty to come together into one place to heare the word, and to call vpon his Name. For albeit we must reade the Scriptures priuatly in our houses, yet we must haue them publikely expounded and interpreted: and albeit priuate prayer be not vnprofitable, and priuate exhortations bee oftentimes auaileable: yet our publike assemblies haue a more speciall blessing promised vnto them, Matthew, Chapter 18. verse 20. Where two or three are gathered together in my Name, there am I in the middes of them. Before we can heare the word, it is required of vs to come to the place of hearing, Psal. 34.11. and 122.1. The Centurion telleth our Sauiour that he had such seruants vnder his authority, yt if hee said to one Come, he commeth, Matthew, 8.9. God our greatest Master, vnder whose authority we are, and he vnder the authority of none, sendeth out his messengers, and calleth his guests, Come and eate of my meate, Prou. 9.5. and drinke of the Wine that I haue drawne: yet we seeme deafe, and cannot heare: senselesse, and cannot mooue.
The vnreasonable creatures, euen the wormes that creepe in the earth, put vs to shame and serue to condemne vs: when God in the beginning said, Let there be light, It was so: Gen. 1.24. Let the earth bring foorth her liuing creatures after their kindes; the earth did so. When God intended to bring a plague vpon the Egyptians, and called for the Grassehoppers and Caterpillers, Psalme 105. verse 34. He spake, and the Locusts came, and Caterpillers, and that without number. When he asked for them, they delayed not, but went out to doe his will. But GOD hath spoken many times to vs, and we regard not his call: and if we come sometimes at his bidding, we thinke we haue done our duty, and him a pleasure.
We must come constantly and continually, Blessed are they that dwell in his house, Psalme 84. verse 4. The Church is not as an Inne to soiourne in, but an house to abide and dwell in, that Christ may finde vs there: but many preferre the Inne and Ale-house before it. It is better for vs to be found in the Temple, then in the Tauerne, and in the house of prayer, then in a denne of Theeues. Let the zeale of his house eate vs vp. Let vs consecrate the Sabboth as holy to the Lord, and make it a day of holy rest, not of vnholy and vngodly ryot.
Secondly, as we must come diligently, fo wee must attend carefully, when we are come, otherwise what benefite can wee haue, or looke for by our comming? The Prophet [Page 234] ioyneth these together, and coupleth them as two friends in one chaine, Psal. 34.11. Come, and hearken. If it were enough to come and heare a voyce, the oxe and asse might do that, as well as we: for they can apprehend an outward sound. Therefore we must do more then that, we must set our mindes vpon that which we heave, or else we heare no otherwise then the beasts that are without vnderstanding. This attention is a notable vertue, it is a Iewel for the eare. We see how many in our dayes delight to haue Rings and Iewels hanging at their eares, and they account it a great ornament vnto them. I will not say vnto them, as the heathen Poet in scoffing manner answereth,Plaut. in poenulo. that it is because they haue no fingers on their hands, as if the fingers, not the eares, were made for rings: but this I will say, that if wee had the richest Iewels that the East or West could afford vnto vs, if we haue not an eare boared through to the heart, to heare ye word of God, they are no better then as Iewels put into a swines snout. Happy is he that weareth this Iewell of attention, a Iewell of infinite price and value: this is to haue an hearing eare, whereas all others haue eares and heare not.
Thirdly, we must remember what we haue heard, and not suffer it to slippe from vs. For what auayleth it to be attentiue for the time, and so soone as we are departed to forget all, thereby suffering the birds to picke vp that which is sowne? that is, Satan to steale out of their hearts that which hath beene taught them. The Apostle Iames compareth such a man to one that beholdeth his naturall face in a glasse,Iam. 1.24. who goeth his way, and forgetteth immediately what manner of one he was. The word of God that saith, O my people heare my Law, Psal. 78.1. saith also else-where, My sonne forget not my Law, Pro. 3.1. The Lord commanded the Israelites to binde his words vpon their hands for a signe, that they should be as frontlets betweene their eyes, and write them vpon the postes of their houses, and gates of their Cities: all these were as helpes for memory against forgetfulnesse, as if he had said vnto them, Haue them alwayes in remembrance. Of all persons old men seeme to haue the weakest memories, which decay with their age; and these doe most of all complaine of them: howbeit the heathen man telleth vs that there is no man so old,Cicero, lib. de Senect. that hath forgotten where he laid vp his treasure. All men remember the things they most regard, & such as they loue, they will not forget, forasmuch as Where the treasure is, there will the heart be also, Mat. 6.21. If then we remember not the things of God, the chiefe cause is because we doe not much esteeme of them. Set an high price vpon them, value them aboue thy siluer and thy gold, esteeme them beyond all pearles and precious stones, and thou shalt finde thy memory much bettered and encreased.
The fourth is, to plant in vs true godlinesse, and reforme our liues, as it were to rid our ground of all bryars & bushes before we sow any thing in it. The gate of Gods house is the gate of righteousnesse, because none but the iust and righteous ought to enter into it, Psa. 118.19, 20. This is the cause that Iacob, when hee went to Bethel to worship God, first cleansed his house of the filthines of idolatry, and commanded his houshold to be cleane, Gen. 35. [...]. and change their garments; thereby vnderstanding the purity of the heart, and the changing of their mindes, by the renuing of them according to true godlinesse. Thus doth the Lord command the Israelites to wash their cloathes, and sanctifie themselues, before they came to heare the law at his mouth, Exo. 19.14. To this purpose Dauid saith, Psal. 26.6. I will wash mine hands in innocency; so will I compasse thine Altar, O Lord. If we come into Gods presence, without sanctification, we offer a sacrifice full of blemishes which his soule abhorreth. He reiecteth our prayers as abominable, and our hearing of his word is turned into sinne.
Lastly, we are bound to lay vp in the heart that which we heare, for God especially requireth the heart. If that be wanting, he misseth it by and by, he espyeth it so soon as we come; as he did him that came to the marriage feast without his wedding garment, Mat. 22.11. There is no man hath any treasure that leaueth or layeth it commonly and carelesly, but he locketh it vp, that no man should take it from him: the word is a pearle, and a pearle of such price, that when he hath found it that knoweth the worth of it,Matth. 13. he selleth all that he hath to buy it: the heart is as it were the coffer where we ought to keepe it. If we hold it in our hands, or haue it in our heads, or suffer it to dwell in our mouthes onely, and cannot afford to giue it roome and lodging in our hearts, it is in danger euery foote to be taken from vs, and we surprised of it.Esay 29.13. Such persons honour him with their lips, but their harts are far from him, Matt. 15. The blessed Virgin is commended that she kept those sayings in her heart; So did Isaac go out into the fields to meditate, Luk. 2.10. Gen. 24.63. at euentide: he chose a solitary place and fit season, to call to minde such things as he had heard. Wherefore, let vs also lay vp in our soules and ponder in our hearts, such good things as wee haue learned, and let vs hide them as in the casket of a good conscience, that in all times of need, we may bring foorth these precious treasures to helpe vs. We know not into what troubles and perplexities we may come, how we may be tempted & assaulted, & into what dangers of spiritual enemies we may fall: how bitter will those dayes be vnto vs, if wee haue no word of God dweling in vs, to comfort vs, & raise vs vp againe? It wil then be too late to go and buy oile in our lamps, when we should vse it. Let vs store our selues with plenty of heauenly meditations, that we may neuer be too seeke; and arme our selues with such sufficient furniture, that wheresoeuer the enemy [Page 235] seeke to foile vs, and to make a breach into our soules, we may be able to resist him, and to stand fast in the power of God against all the wyles of the diuell.
21. And the Lord spake vnto Moses, saying,
22. Take also the summe of the sonnes of Gershon, throughout the houses of their fathers, by their families.
23. From thirty yeares old and vpward, vntill fifty yeare old shalt thou number them: all that enter in to performe the seruice, to doe the worke in the Tabernacle of the Congregation.
24. This is the seruice of the families of the Gershonites, to serue, and for burdens.
25. And they shall beare the Curtaines of the Tabernacle, and the Tabernacle of the Congregation, his couering, and the couering of the badgers skinnes that is aboue vpon it, and the hanging for the doore of the Tabernacle of the Congregation.
26. And the hangings of the Court, and the hanging for the doore of the gate of the Court which is by the Tabernacle, & by the Altar round about, and their cords, and all the instruments of their seruice, & all that is made for them: so shall they serue.
27. At the appointment of Aaron and his sonnes, shall be all the seruice of the sonnes of the Gersbonites, in all their burdens, and in all their seruice: and ye shall appoint vnto them in charge, all their burdens.
28. This is the seruice of the families of the sonnes of Gershon, in the Tabernacle of the Congregation: and their charge shall be vnder the hand of Ithamar, the sonne of Aaron the Priest.
Hitherto, Moses hath spoken of the Kohathites, and he hath done it more largely then he doth handle the other families, for the causes noted before. In the next place he proceedeth to the Gershonites.
Touching these; first, God commandeth them also to be numbred, and t [...]ir age is appointed and limited, as in the fo [...]mer, from thirty yeares old and vpward, vntill fifty.
Secondly, their proper and peculiar charge is expressed, what burdens they are to beare, to wit, the Curtaines and the couerings, the cordes, the veiles, and all the instruments appertaining to their seruice.
Thirdly, all these things before mentioned, must be done at the commandement of Aaron and his sonnes.
[Ver. 22, 23. Take also the summe of the sons of Gershon, &c.] Obserue with me in this diuision, that Moses repeateth sundry points that are set downe in the former chapter, as will euidently appeare vnto vs, if wee make tryall and comparison, in euery one of the three families; as for example, touching the Kohathites, that which hee speaketh of them in this chapter, verse 5, 7, 9. compare it with the 31. verse of the third chapter. Secondly, touching the Merarites, which are another of the familes, what he saith of them, verse 31, of this present chapter, compare it with the 36, and 37, verses of the former chapter. Lastly, touching the Gershonites, the 25, ver. of this fourth chapter, with the 25, verse of the third chapter: and we shall see, hee telleth them againe and againe, what burdens they are to beare, and what seruice they are to performe. He might haue referred vs to that which hee had before set downe, but he doth againe particularly rehearse and repeat it. God forbiddeth needlesse repetitions in praier, and condemneth much babling that bringeth no benefit with it: & therefore he vseth it not himselfe, neither do any of the Penmen of the holy Scriptures, who wrote as they were inspired by the Spirit of God, the Author of them. They were chosen vessels of God, and as it were his Secretaries, so guided by him that they could not erre in writing, no more then in speaking of it.
We learne from this practise of Moses in this place,Doctrine. It is lawful for the Ministers, to repeat the points that formerly they haue taught. that it is lawfull for the Ministers and Teachers of the Church to make repetitions of things formerly taught, and to deliuer the same points and parts of religion againe and againe, both for matter and forme, not thereby to ease themselues, or to maintaine sloth in thē, but for the benefit of the Church. Moses in the booke of Deuteronomy, repeateth to the people, many things done before, and expressed in the former bookes, and therefore it is fitly called a repetition of the Law; and there he rehearseth the ten Commandements againe, Deut. 5. So do the Euangelists declare, how Christ our Sauiour often repeateth the same things, and preacheth againe the same points he had deliuered before: and therfore his practise may well be our warrant, and his example our direction. Thus doth the Apostle Peter shew what he did, and what he will do, 2 Pet. 1, 12. Wherefore, I will not bee negligent to put you alwaies in remembrance of these things, though ye know them, and be established in the present truth. And afterward in the same Epistle, he professeth, that hee had written to them of those things, whereof his beloued brother Paul had written in all his Epistles. The Epistle of Iude is a repetition of those things handled by Peter in his second Epistle, and is as it were an abridgement of it. So the bookes of Chronicles do repeat many things before set downe in the bookes of the Kings: albeit it be done with much accesse of matter & profite to the reader, as we shall see by diligent obseruation in the reading of them. In like manner the Apostle Iohn, wrote vnto them those things which they had beene taught before, I haue not written vnto you, because ye know not the truth but because yee know it, and that no lye is of the truth, 1 Iohn 2, 21. This may plentifully appeare vnto vs, in the comparing of the olde Testament with the new; one strengtheneth [Page 236] and confirmeth another, and sundry things are repeated in the new, which are deliuered in the old. We see the Gentiles in the Acts of the Apostles,Acts 13, 42. besought Paul and Barnabas, that the same words might be preached vnto them the next Sabbath day, which they had first offered vnto the Iewes. All which examples, as it were a cloud of witnesses, do confirme the lawfulnesse of their practise, that teach againe what they haue taught, and deliuer the same points which before they haue deliuered, and so bring forth out of their storehouse, things both old and new: for this custome could not be vsed without some accesse and addition of new matter, according to the manner of God, vsed in the holy Scriptures.
Reason 1 This is not done without cause and good reason. For first, men are commonly dull in hearing, slacke in comming, weake in remembring, and slowe in practising. They are as a tough oake, that is not felled at one stroke, & as an hard stone, that is not broken in peeces with one blow: they are as marble, that is not pierced with once dropping of water vpon it, but requireth a constant and continuall falling vpon it, according to the Commandement of God, directed to his Prophet, Ezek, 21, 2. Sonne of man, set thy face toward Ierusalem, and drop thy word toward the holy places, and Prophesie against the Land of Israel. For albeit we be often taught and plainely instructed, heere a little, & there a little, yet we cannot conceiue and carry away the things we heare. The Apostle saith,Heb. 5, 11. We haue many things to say, and hard to be vttered, seeing ye are dull of hearing: where he giueth this reason, why he had need begin againe the first rudiments of Christian religion, as it were to lay the foundation of the house againe, before hee went forward with high mysteries, euen in regard of their dulnes and slacknes in learning.
Reason 2 Secondly, it is safe and sure for all hearers to haue often repetitions. It hath his good vse, and speciall benefit. Many witnesses do make sure worke, and confirme strongly and stedfastly the things taught. Hence it is, that the Apostle saith, writing to the Philippians, chap. 3, 1. To write the same things to you, to me indeed is not greeuous: and for you it is safe. That which is once spoken, is through our infirmity and corruption, as good as neuer spoken; as one witnesse is no witnesse. GOD would haue euery truth confirmed by two or three witnesses: and forasmuch as the historie of the life and death, of the doctrine and myracles, of the resurrection and ascension of Christ, is so maine a pillar of our religion, in the knowledge whereof, our saluation consisteth, hee would haue it confirmed by foure authentike witnesses, and Christ carried by them as on a fourefold Chariot in triumph like a mighty Conqueror, that hath subdued all his and our enemies. Thus doth God prouide most plentifull meanes to remoue our infidelity, to take away our doubting, and to remedy our infirmity.
Thirdly, repetition worketh a deeper impression Reason 3 in vs, and serueth to beate it into the conscience, as well as into the vnderstanding. It is necessary that we be stirred vp & quickned to the practise of good things by the goad of repetitions. This consideration made the Apostle say, I thinke it meete,2 Pet. 1, 13. as long as I am in this Tabernacle, to stir you vp by putting you in remembrance. Practise is an hard thing and rare. We are not easily brought to performe such things as wee know. If then, once speaking take not hold on vs, it may the second time, beeing commended vnto vs againe.
Fourthly, we ought not to forbeare from Reason 4 this course, because our life is short, wee know not how soone we may be called out of this world, and giue an account of our Ministery, how carefull wee haue beene to gaine soules vnto God. The Apostle hauing declared, that he would not be negligent to put them in remembrance of the same things, and that he thinketh it very meete to do so, addeth this as a reason & motiue to moue him, which also ought to encourage vs, Knowing that shortly I must put off this my Tabernacle, 2 Pet. 1, 14, 1 [...] euen as our Lord Iesus Christ hath shewed me: Moreouer, I will endeuour that you may be able after my decease, to haue these things alwayes in remembrance. And then indeed wee haue done our duty, when wee haue taught the truth in this manner to our people, not onely once and away, as it were glancing at it, but continually dwelling vpon it, teaching them line vpon line, and precept vpon precept; like masters that teach young schollers to reade, that must not content themselues once to tell them, but must oftentimes put the same things into their mouthes and mindes, or else they forget them straight-waies.
Let vs now make application of the Doctrine, which is the life of instruction: forasmuch Vse 1 as teaching without applying, is as the body without the soule. First of all, we learne hereby, that the perpetuity & standing course of teaching, is most needfull and necessary in euery Congregation. It is the Ministers duty to sowe, and to continue sowing: to weed, and to continue weeding: to teach, and to continue teaching: to conuert, and to continue conuerting: to conuince, and to continue conuincing: to instruct, and to continue instructing. For as wee haue alwaies neede of meate, and that as we eate, so we must continue eating, or else wee famish and perish: so the Minister must feed, and weed, and watch ouer his people, and abide continually in it without ceasing and intermission. This is it the Apostle teacheth Timothy, 1 Tim. chap. 4, verse 16. Take heed to thy selfe, and vnto the doctrine, continue therein: for in doing this, thou shalt saue both thy selfe and them that heare thee. So then, it is not enough to take heede vnto himselfe and his doctrine, to liue well, and [Page 237] to teach well, but hee must continue in them both, and not giue ouer. It was well saide of the heathen man, [...]2. de It is no lesse vertue to keepe, then to get; to preserue, then to obtaine. Many know how to get, but they know not the art how to saue that which they haue gotten, and therefore it passeth away suddenly, as grease that melteth before the Sunne. If the husbandman should onely plant and neuer water, he might looke for no fruite to come of his labour. It is not enough for the watchman to haue discouered the enemy once or twice, vnlesse hee descry him so ofter as hee maketh an approch: so it can be no discharge to the spirituall watchman of soules, to haue giuen warning by blowing the Trumpet, vnlesse he doe it during the whole time of the warre, which is perpetuall and continuall. We can take no truce, nor make no league with our spirituall enemies; Our aduersary the diuell goeth about continually, [...], 8. seeking whom he may deuoure.
Hence it is, that Christ requireth of Peter, not onely to feede, but to feede againe and againe; [...]1, 15. Feede, feede, feede, according to the charge committed vnto him: and Paul would haue Timothy be instant in season and out of season: [...]4, 2. so that there is required diligence, faithfulnesse, painefulnesse, and continuance in teaching. It is worthy to bee well considered which the Lord saith in the Prophet Esay, ch. 62, 6. I haue set watchmen vpon thy walles, O Ierusalem, which shall neuer hold their peace, day nor night. Wee know not at what time the Lord will call effectually, and touch the harts of those that we teach. He must first feed with milke, before he giue them strong meate: for euery one that vseth milke, is vnskilful in the word of righteousnesse, inasmuch as hee is a babe: but strong meate belongeth to them that are of ful age, euen those who by reason of vse, haue their senses exercised to discerne both good and euill, Hebr. 5, 13, 14. It is the Ministers duty to ring the alarme bell continually; he hath some work alwaies to do, to strengthen & fortifie, to comfort and raise vp, to exhort and admonish, to heale the sicke, to bring home them that wander, to encourage the weak, to establish them that are strong, and to answer doubts that arise among his people. If it were possible, to teach all truth particularly that is required of a Christian man, yet we haue not then time to be idle, and sit downe at our ease, but euen then we must goe ouer the points againe, that our people that haue learned them, may learn them againe: and if they know them, they may yet know them better: if they remember them, that they may remember them better: if they practise them, that they may practise them better and better. Yea, if we be growne old in learning, we must learne still: for wee must liue and dye, learning something. Euery one both Minister & people, must be a scholler in the Schoole of Christ. Timothy himselfe must giue attendance to reading, [...]m. 4, 13. to exhortation, and to doctrine: all men must stirre vp the giftes that are giuen vnto them, 2 Tim. 1, 6. which will soone decay without vse and diligence, as the fire will goe out, except the coales bee kindled, and more wood added. When Christ had distributed his talents among his seruants, he said, Occupie till I come. Albeit then by the Ministry of the word, we haue receiued to beleeue,Luke 19, 13. yet this must not abate our diligence in hearing, but we ought as carefully to seeke the foode of our soules afterward as before: forasmuch as without continuance of attendance to this ordinance, it is vnpossible that any should be saued, God not suffering the means of saluation appointed by him to bee neglected or contemned.
Secondly, this reproueth sundry abuses, Vse 2 both in the Ministers and in the people, as first of all the nicenesse of many Teachers, who because they would be singular and popular, gaining to themselues many followers, and seeking the praise of men, more then the glory of God, labour to bring new doctrines into the Church, neuer heard off before, not proportionable to the ancient faith of the Prophets and Apostles, but of a new coyne and stampe. These cannot abide to be beating vpon old points, they thinke it a discredite and disgrace vnto them, to treade in the beaten path troden by others that went before them; they must euer bee seeking of vnknowne and vncouth waies; this is their delight, and in this they glory. This hath bene the poisoned and pestilent humor of heretikes and of false teachers, to draw away the minds of the simple and vnlearned from the ancient truth receiued from the Scriptures, and to turne them out of the right course followed by all the faithfull. Such were those false Apostles that troubled the faith of the Galatians, and brought into that Church, another Gospel, euen a new Gospel.Gal. 1, 6. Such are they in these daies, that hammer cockle and darnell vpon the anuill of their owne braines, broaching strange positions long since buried, & raking them out of the graues or ashes of Pelagians, and other forlorne heretikes. These glory in their owne wits, and account themselues happy, that they can maintaine new assertions, & trouble the peace of the Church with them. Secondly, they are reprooued, that scorne to take this course which Christ and his Apostles tooke, to deliuer precept vpon precept, heere a little, and there a little. They thinke it no way agreeable to their learning and high places, to insist vpon one thing, and to beate vpon the same matter: who are like vnto a master that is greedy to teach his scholler faster then he can learne. But hauing taken vpon vs the charge of soules, wee must submit our selues to the slowe and slender capacities of the people, and make it our chiefe end to profite thē. And touching the people themselues, it brandeth those with a note of fickle and itching eared hearers, that loathing the olde [Page 238] wholesome doctrine of saluation, turne their eares from the ancient truth, and being like the Athenians mentioned in the Acts,Acts 17, 21. doe hunt after nouelties, and onely doe like new doctrines, new teachers, new matters, that they neuer heard off before; lusting after change of diet, like to their wicked fore-fathers, that loathed the heauenly Manna (wherof they had often tasted) as a light meat: they must haue variety, and be fed with quailes to fill their delicate and dainty stomackes. There is little hope to do any great good vpō these nice and new fangled hearers, that are ouergone and ouergrowne with a dangerous disease. Of such the Apostle hath foretold, 2, Tim. 4, 3, 4. The time will come, when they will not endure sound doctrine but after their owne lusts shall they heape to themselues Teachers, hauing itching eares: and they shall turne away their eares from the truth, & shall be turned vnto fables. Such were some of the Galatians, who were bewitched by false teachers, that they should not obey the truth, before whose eyes Iesus Christ had bin euidently set forth and crucified among them. Gal. 3, 1. Many such are in our daies in towne and city, that surfet through plenty, and wax wanton through abundance of Gods blessings. Were not he an vnwise man, that would leaue his old Physition, to whom he hath bin long accustomed, and who knoweth by long experience the state of his body, and foolishly long after others, that neither hee knoweth them, nor they know him. So is it exceeding folly to loathe the knowne Physition of thy soule, that knoweth the state and condition of thy soule, and consequently is most likely to do thee most good; and to haunt after new teachers, that may feede thee with winde in stead of sound and wholesome nourishment: or at least, though he teach soundly, yet cannot speake so powerfully, and apply his word so profitably, and know thy necessity so fitly, as thine ordinary teacher that hath the ouersight and charge of thy soule.
Vse 3 Lastly, this admonisheth all hearers to bee content to be ordered in this manner, and not to thinke amisse of their Ministers for deliuering vnto them knowne truthes which they haue read, and heard, learned and known long before. For it is the old commandement, the common and ancient faith which they must teach, and teach againe, which are the true Pastors. He that bringeth in another Gospel then that which hath beene already receiued, if it were an Angel from heauen, let him be accursed. Gal. 1, 8. Wherefore, whosoeuer findeth fault with them for these repetitions, reprooueth Christ himselfe, and checketh the holy ordinance of God. These are they, that while they would be thought wise, become fooles: they will take a course by themselues, & set Christ and his Apostles to schoole to learne, as if the blinde should teach them that can see, to hit the marke. For if wee will consider the matter, and iudge it aright, the truth is more fit to be remembred and recommended to thē that do already know it, then to those that are ignorant of it. This is the duty whereunto Iohn doth prepare his hearers in his first Epistle,1 Iohn [...] 21. chapt. 2. Brethren, I write no new commandement vnto you, but an old commandement, which ye haue heard from the beginning: I write vnto you, babes, because ye haue knowne the Father: I write vnto you fathers, because yee haue knowne him that is from the beginning. I haue not written vnto you, because ye know not the truth, &c. We that are in the number of Gods people, must learne to know our owne good, and heare greedily & diligently, the same things which we haue heard and learned, as they that haue eaten hungerly of one dish of meate to day, come to it without any loathing the next day againe.
But some will say,Obiecti [...] what neede haue we to heare the same things, as coleworts twice sodden? especially considering there is such variety and diuersity of matter for the Minister to insist vpon. I answer, Answer. there are many causes to beare out this practise, as wee noted before. For, who knoweth any thing as hee ought to know? And who practiseth any duty, as he ought to practise? Who hateth any vice so fully and perfectly as he ought to hate it; or is so armed and strengthned against the assaults and temptations thereof, as is required? Who is so fenced against errors and heresies, but he may daily fortifie himselfe better, and scoure vp his rusty armour? Or who remembreth any thing so well as hee should, and is not prone to forget what he hath once knowne and learned? It may be we haue receiued to beleeue, and obtaine Christ to repent and fight against sinne: howbeit our knowledge, our faith, our obedience are imperfect: our combates with Satan are mingled with much weaknesse, and oftentimes wee are constrained to take the foile: so that it is necessary, that we should bee continually put in remembrance of these things. The Apostle writeth to the Philippians,Phil 3, 1. that it greeued him not to write the same things: there is more cause to speak the same things, then to write them, because the things spoken, passe away and are soone forgotten, whereas the things written, remaine and continue. Where are they then, and how great is their ignorance, shall I say, or folly, that when they heare one doctrine twice, or peraduenture thrice, doe repine and disdaine at it, and thinke it not worthy to bee spoken and commended vnto them againe, or themselues too worthy to heare of it againe? but if it fall out to bee deliuered the second time by a meaner Minister then it was before, inferiour in degrees, or weaker in gifts, then they abhorre it so much the more, and cry out aloud, that they are shamefully abused. They reply, Can he say any more in it, then hath bin said? I heard this point learnedly discussed at such a time, and such a place, by such a profound scholler and a great Clearke, and I need [Page 239] heare it no more, I will be gone. O beware and take heed of this spirituall pride & queasic stomacke, that [...]fuseth wholesome meate, because he liketh not the messenger, or the dish wherein it is brought, or because he hath tasted such food better dressed. The herbe is not reiected that is wholesome for the vse of man, because the Gardiner that planted it, was inferiour to many other Gardiners, that were more excellent and cunning handed. Will any, comming into a garden, refuse the sweet and pleasant flowers, because hee hath seene and smelled such before? In like manner ought it to be with vs, when the sauour of the word of God, more precious then all the spices and sweete perfumes that are of the earth, shall come vnto vs, albeit wee haue bin delighted with the fragrant smelles thereof a thousand times, yet ought wee no lesse to be desirous of it then we haue bin before. As the Minister must one day giue an account how he hath taught; so must the people how they haue heard. He oftentimes blesseth the faithfull labours of poore and meane workmen, & furthereth their holy endeuours, according to his gracious will and pleasure. Let vs not therfore discourage the hearts, and weaken the hands of the dispensers of Gods word, nor refuse to heare it at their mouthes, albeit other haue greater gifts. For God hath not variably disposed of them, and giuen vnto one a greater portion, and to another a lesse, that one should be honoured, and the other contemned; one heard, and the other not heard: but to set foorth his owne mercy, and to further the good of the Church. In the building of the materiall Tabernacle, [...] 35, 22, 23 not onely they are accepted, that brought gold or siluer, or blew silke, or purple, but also such as were poore, and brought Goats haire, Badgers skinnes, a little Sittim wood, & such like stuffe of inferiour nature and lesse value. There is great variety and diuersity of Gods gifts, giuen for the building of his spirituall Temple, and all of them profitable. Such as he hath bestowed mercifully, such should wee bring cheerefully, and such shall bee accepted: to teach vs at this day, to despise in no man what the Giuer himselfe approueth. Away then with all disdaine and pride of heart, to reiect those whom he accepteth. The small gift of the poore widdow that cast her mite into the treasury, [...]ke 21, 2. was better accepted & commended, then the rich offerings of those that cast in of their superfluity. Let vs therefore despise no man that aymeth at a good and right end, and bendeth all his gifts to profite the Church. For if wee, vpon whom God hath bestowed much, shall proudly scorne, & contumeliously disdaine and deride him that hath little, and yet is faithfull in dispensing of that little, to the greatest gaine of his Lord and Master, God doth behold it and abhorre it, and he wil surely and seuerely punish it. What is it that we haue not receiued? And how doe we deceiue our selues, to thinke that we are full, who (alasse) are either dry brooks and empty vessels, or at least hold very little water?
Let vs then humble our selues before him that onely giueth the encrease, and cast vp our eies and hearts vnto him tha [...] is able to make vs more lowly in our owne eyes, remembring that as some mē want of that measure of learning, wisedome, knowledge, eloquence, and such like gifts to build withal which we haue: so in like manner do we want as great a portion of others, who as farre excell and exceed vs, as we in our owne conceits goe beyond other men. And let vs all that be hearers, set before vs the example of the blessed Virgin,Luke 2, 19. who kept all those sayings, and pondered them in her heart, which shee heard of the Shepheards. These were poore simple men, to whom the birth of Christ was first reuealed by an Angel, as they abode in the field, Verse 8. and watched their flocke by night; whereas it was hidden from Herod, from Pilate, from the Scribes and Pharisies, and from the noble and rich men that liued in Iudea: but as Christ tooke vpon him the state of humility, so hee manifested himselfe to these poore instruments, and commanded them to publish abroad what they hadde seene and heard. The Virgin Mary had bene informed and instructed touching the incarnation and birth of the Messiah, by a more worthy instrument: the Angel Gabriel was sent vnto her, who told her the matter before hand: and what learned she by the words of these shepheards, which she knew not before? yet she scorneth not to heare the same againe by the mouth of these shepheards, and layeth it vp also in her heart. She did not say to the shepheards, wherefore doe you come and tell me this? Or what need so much adoe? It is no newes to me, I know it farre better then your selues, I haue beene told it before by an Angel from heauen. Wherefore should I giue eare vnto it againe, as if I had nothing else to do? She doth not reason in this sort, but is humble and lowly in her owne eyes, Luke 1, 48. as often as God hath a mouth to speake, shee hath also an eare to heare. She knew well enough, she had not so learned it, but shee had need to be confirmed in it by the mouthes of other witnesses. The more the witnesses were in number, the greater strength of faith she gained. She considered that it was God that had reuealed this matter and mystery vnto them, who guideth the tongues and hearts of all men, and therefore it was meete, that she should marke attentiuely, and hearken diligently to euery word that should proceede from them,
It standeth euery one of vs in hand that are present, to reason thus with our selues,Vse of repetitions to the godly. What is that which I heare? I haue heard this oftentimes before: I thought with my selfe, I had learned this point sufficiently, but I see I am farre deceiued: God will haue me learne it yet better: it may be, he seeth, I shall haue farther [Page 238] [...] [Page 239] [...] [Page 240] vse of it in the practise of my life, he knoweth the weaknesse of my iudgement, of my faith, and of my obedience, he would haue me thoroughly confirmed in this truth. It is his loue and mercy vnto me, I see it, I confesse it, I praise his Name h [...]mbly and earnestly for it, and therefore I will heare it as diligently, and carefully, as though I had neuer knowne of it before at any time. If I heare the doctrine of the Trinity preached, I must consider, I am not sufficiently armed against heretikes that may shake my faith in this Article: if I heare the deity of Christ prooued, I must not suffer it to passe slightly from me, as a plaine point that needs no confirmation or demonstration out of the Scriptures; but lay hold of it, and know that the Arrians and other enemies of God are many and strong, that may seeke to vndermine my faith, and take my shield from me.
When I heare the truenesse of Christian religion so much stood vpon, remember that many false Prophets are gone into the world, who deuise subtill arguments, as it were weauing the spiders web, that they may not bee espied: there are sundry Atheists and Libertines that feare not to shake the foundation of all the building, and we shall lye open vnto them as a prey, except we be daily fenced against them. When we heare any gifts and heauenly graces of God commended vnto vs, [...]s patience and such like, thinke not there is [...] [...]re adoe a great deale made about them, [...] is need; we know not what stormes and [...] [...]ts hang ouer our heads, and what af [...] [...] may befall vs, and therefore we haue [...] [...]uch patience, that after we haue done [...] God, we may receiue the promise. When [...] [...]re any doctrine in controuersie, betweene the Church, of Rome and vs, marke the points wherein we agree, marke wherein we do dissent: learne how to answer their obiections: and though wee heare these things often, yet we must not heare them negligently; we know not what vse we may haue of these weapons, and how soone we may be called to giue a reckoning of the hope that is in vs, 1, Pet. 3, 15. Our aduersaries grow euery day more subtill then other, and therefore we must not be simple, lest we fall into their snares.Vse of repetitions to the vngodly. This is the vse of repetitions toward the godly. Moreouer, when such as haue refused to heare the word of the Lord, and pulled away their shoulders as disobedient children, do againe heare the same doctrine sounding in their eares, the same vices reproued, & the same threatnings doubled and trebled vpon vs, as it were a stroke driuē to our heads with the two edged sword of the Spirit; should they contemne it againe? and suffer it to passe from them without taking heed? Nay, they also ought to make good vse and instruction of these repetitions; and say with themselues in a feeling of their former negligence, Why doth God offer me this againe? Doth not he know my sinfulll heart, that I haue heeretofore despised it, as a vaine word concerning me? and that I would not suffer it to enter, but put it from me farre o [...]? It is he that searcheth the hearts and reines, he vnderstandeth the imaginations of my thoughts: it is his kindnesse and fauour toward me, to offer it vnto me yet once againe. Now is the acceptable time; now it is called to day; now God knocketh at the doore of my conscience: Reuel. 3, [...] if I do not at this present entertaine him, I know not whether euer he will offer it vnto me againe. Lord, I am vnworthy of the least of all thy mercies, I haue greeuously offended against thee, and I haue rewarded thee with vnkindnesse, contemning so often thy word, and casting it behind my backe. Lay not this sinne to my charge, but for thy goodnes & truths sake be fauourable vnto me. Now giue me grace to lay hold on thy word, and not suffer it to passe from me, as I haue done heretofore. Blessed is that man that can make this vse of the word of God, & stretch forth his hand, or rather openeth his heart to receiue & imbrace it, before it goe from his doores, neuer to returne any more. As for all those that are often inuited, and yet will not come to this feast; that are called, and will not answer, fearefull shall their condemnation be.
29. As for the sonnes of Merari, thou shalt number them after their families, by the house of their fathers.
30. From thirty yeares old and vpward, euen vnto fifty yeares old shalt thou number them, euery one that entreth into the seruice, to do the worke of the Tabernacle of the Congregation.
31. And this is the charge of their burden, according to their seruice, in the Tabernacle of the Congregation, the boards of the Tabernacle, and the barres thereof, and the pillars thereof, and the sockets thereof.
32. And the pillars of the Court round about, and their sockets, and their pinnes, and their cords, with all their instruments, and with all their seruice: and by name ye shall reckon the instruments of the charge of their burden.
33. This is the seruice of the families of the sonnes of Merari, according to all their seruice in the Tabernacle of the Congregation, vnder the hand of Ithamar the sonne of Aaron the Priest.
The last of the families remaineth, to wit, the Merarites: touching whom, first, the numbring of them is commanded, from thirty yeares old and vpward, euen vntill fifty. Secondly, their office and charge is rehearsed; they are to carry the boards and barres of the Tabernacle, the pillars, the pinnes, the sockets, the cordes, and all the instruments. Thirdly, the Superintendent or Ouerseer of them, is appointed to be Ithamar, the sonne of Aaron the Priest.
Thus we haue seene how the seuerall offices are distributed among these families, to stop contention, to represse ambition, and to auoide confusion. The wise man saith, Onely by pride commeth contention: but with the well aduised is wisedome, Prou. 13, 10. We see by experience, how ready wee are to wander out of the way, except wee haue our bounds set vnto vs. Wherefore, to make an end of all controuersies, the Lord himselfe interposeth his authority, brideling the out-courses of the vnruly, and keeping euery one within his compasse. True it is, the sonnes of Kohath haue a more honourable function committed vnto them then the rest, which proceedeth from the meere mercy of God, not from any merit in themselues, who had not so much as the priuiledge of the birth-right by nature, so that they had no cause to lift vp their heads aboue the rest: for neither might they contemne their brethren, neyther their brethren enuy them, forasmuch as they vsurped not this prerogatiue of themselues. They had the keeping of the Sanctuary; not that it was lawfull for them to handle any part thereof with their hands, or to see when they were couered, lest they dyed: but their office was to carry on their shoulders the instruments and the vessels wrapped together, folded vp, and couered by the Priests. For when they were to take their iourney, God commandeth the sonnes of Aaron to gather together the parts of the Sanctuary, and with all care and diligence to couer the veile, the Altar, and other instruments, before the sonnes of Kohath come to carry them, to the end the people of GOD might haue the worship, seruice, and Sanctuary of God in greater reuerence.
[Verse 31, 32. And this is the charge of their burden, &c.] The sonnes of Kohath had the most honourable charge. The charge committed to the sonnes of Gershon and Merari, were in comparison of the other, of little value and estimation: besides, they were very combersome & troublesome, and consequently, the worke hard and seruile: and among these two, the sonnes of Merari had the least and lowest charge: yet notwithstanding, they pulled not away their shoulders, they shrunke not vnder the burden, they disdained not their brethren, they were not ashamed of their office, they were not hindred from the execution of their function through pride, or wearinesse, or enuy, or contempt. All of them had not one office, but euery one bare his part, The body is not one member, [...]or. 12, 14 but many: if they were all one member, where were the body? If the whole body were an eye, where were the hearing? If all had one office, it would minister much occasion of contention. And as in the body euery part is not alike excellent and honourable, yet euery one contenteth himselfe with his proper place; so was it among the Leuites: some of the charges were worthier then other, yet they that had the charge of least importance did patiently and quietly vndergoe it. We learne from hence, that how meane Doctrine 1 and low soeuer our places are,How low soeuer our places are, wee ought not to murmure at them. we must not murmure at them, but be contented with thē. No man ought to disdaine at the dealing of God toward him, in that hee hath placed him no higher. Those laborers in the Gospel that wrought in the vineyard, are reproued, because they were discontented that others were made equall vnto them, and had their peny as well as they, Mat. 20, 11. they grudged that themselues had no more, they repined that others had so much; & so murmured at the good man of the house. The wiseman saith, Pro. 10, 22 The blessing of the Lord maketh rich; and he addeth no sorrow with it. And chap. 13, 25. The righteous eateth to the satisfying of his soule: but the belly of the wicked shall want. The Apostle giueth vs this direction, that hauing food and raiment, we should therewith be content, 1 Tim. 6.1 Tim. 6, 8. This rule that he giueth & teacheth to other, he had learned himselfe, in what soeuer estate he was, he murmured not at it, but was contented with it, Phi. 4.11. Al which testimonies serue to proue, that no man ought to shew any dislike or discontentment, as if his place and estate were too base and low for him.
This is not so easily perswaded as it is spoken, Reason 1 and therefore we are to vse a few reasons for farther confirmation and strengthening of it to the consciences of all of vs. First, contentation is a ready and approued medicine for all miseries and maladies whatsoeuer. No man is troubled with any griefe or disease, but hee is most willing to heare of a salue for it. This is souereigne for this purpose. It easeth the burden of all afflictions, it taketh away the smart of all sores: it powreth wine and oyle into our wounds, and of halfe dead, maketh vs aliue againe: it maketh a rough way plaine, & crooked things streight. It casteth downe high hilles, and maketh the path easie before vs. It turneth outward wants into inward comforts. It maketh the bond to be free, the poore to be rich, the sicke to be whole, the miserable to be happy, & such as are owners of nothing, to bee Lords of all things. Giue an hearty draught of this strong drinke, to him that is ready to perish, and a cup of this wine, to him that hath an heauy heart; it will make him forget his pouerty, and remember his misery no more. This we see in the Apostle Paul, he had drunke of the wine of contentation, 2 Cor. 6, 9, 10. and therefore saith, As vnknowne, and yet well knowne: as dying and behold, we liue: as chastened, and not killed: as sorrowfull, yet alwaies reioycing: as poore, yet making many rich: as hauing nothing, and yet possessing all things. These things seeme to some to containe flat contradictions, & to be directly opposite the one to the other; but this is the benefit of contentation, that it reconcileth things contrary, & maketh thē good friends to liue together in one subiect: so that when hee did vndergoe many kindes of affliction, he was refresht in spirit, & [Page 242] cheered vp in all his sufferings.
Reason 2 Secondly, we haue a gracious promise from the mouth of God, that cannot lie, or deceiue or defraud vs, that he wil not suffer vs to lack, nor leaue vs destitute of helpe, but will supply our wants, and minister vnto our necessities. Many troubles may set vpon vs on all sides, as an host of armed men, but they shall not preuaile against vs, we shall ouercome thē all at the last. They may threaten, but they shall not hurt vs, for God hath pulled out the stings of these serpents. The Prophet Dauid had good experience thereof in his owne feeling, Psalm. 34, 9, 10. O feare the Lord, yee his Saints: for there is no want to them that feare him: the young Lyons do lacke, and suffer hunger, but they that seeke the LORD, shall not want any good thing. And Psal. 37, 4, 5. Delight thy selfe in the Lord, & he shall giue thee the desires of thine heart: commit thy way vnto the Lord, trust also in him, and he shall bring it to passe. If a man of great account and estimation in this world, should behold a poore man, and giue him this comfort in his necessity, Be of good cheere, I will neuer see thee want, as long as I liue; how would this reuiue the spirits of a man, now almost at the point of death? It is GOD that saith vnto vs,Hebr. 13, 5. I will not faile thee, nor forsake thee: shall we not then boldly say, and in the assurance of faith conclude, The Lord is my deliuerer, I will not feare what man can doe vnto me? So that there is no iust cause of discontentment, whensoeuer we are brought into trouble, albeit we see no way to get out, forasmuch as hee is able to breake the barres of brasse, and breake a bow of steele, and make an happy issue, as he caused the chaines of Peter when he was in prison, to fall from his hands, and the iron gate to open of his owne accord. Act. 12, 9, 10.
Thirdly, the prouidence of God ruleth all Reason 3 things, so that nothing commeth vpon vs, or befalleth vnto vs, by his will and pleasure, & therefore we ought to relye our selues wholly vpon him, and submit our willes vnto his wil; our corrupt willes, vnto his most holy will. Our Sauiour teacheth his Disciples, Math. 10, 29, 30. to rest vpon his prouidence, Are not two Sparrowes sold for a farthing? and one of them shall not fall on the ground without your Father: but the very haires of your head are all numbred. This is an effectuall argument to moue vs, and throughly to perswade vs to contentation of minde, & to beare whatsoeuer befalleth with patience and comfort, forasmuch as he, that is infinite in wisedome and knowledge, and infinite in grace and mercy, doth so order, dispose, & gouerne all things by his ouer-ruling and ouer-reaching hand, that neyther a Sparrow lighteth vpon the ground, nor an haire falleth from our head without his appointment. This reason is vsed by Christ our Sauiour, Mat. 6, 26. where, perswading vs to lay aside all carking & caring for worldly things, and to rest wholly vpon God, he doth cheefly beat vpon this point, & groundeth his reason vpon Gods prouidence, who cloatheth the Lillies, feedeth the Rauens, and ministreth food to all liuing creatures.
Lastly, no man hath so meane an estate and condition, but he may gaine some glory to Reason 4 God in it: yea, all that befalleth vnto vs is for the best: & the calling wherein we liue, howsoeuer it may seeme to vs euill and full of misery, is vnto vs most good and profitable, seeing as it is alotted & alowed vnto vs of God, so if we be found faithfull in it, we may glorifie his great Name in it; so that we may conclude with the Prophet, The lines are fallen vnto me in pleasant places, yea, I haue a goodly heritage. Though our estate be not best considered in it selfe, yet it is best to vs: and we ought to praise the Name of God for that which we haue, and not murmure for that which wee haue not: to content our selues with things present, and not desire the things that are absent, considering the dealing of God in mercy and compassion toward vs, withholding nothing he knoweth to be good for vs.
The vses of this doctrine are to be knowne of vs, that we may reape benefit by this benefit Vse 1 of contentation. First, it reproueth those that are neuer satisfied with the mammon of this world, but so set their hearts vpon the earth, that the more they deuoure, the more they desire, like men vnsatiable, as the graue or the barren wombe, that neuer saith, It is enough. Pro. 30, 14, 15 They are like the leane kine of Pharaoh, when they had eatē vp the fat ones, themselues were in neuer the better liking: or like the dropsieman, who, the more he drinketh, the more he calleth for drinke: or like the horse-leech, that euer cryeth out, Bring, bring. The wise man telleth vs, there is no end of couetousnes: he that is infected with it, coueteth greedily all the day long, but the righteous giveth, & spareth not, Pro. 21, 26. And in the booke of Ecclesiastes, Hee that loueth siluer, shall not be satisfied with siluer, Eccl. 5, 10. nor he that loueth aboundance with encrease: this is also vanity. An example hereof we haue in Ahab King of Israel, he had the wealth and riches of a Kingdome, and yet he greedily and vnsatiably coueteth after Naboths vineyard, 1 Kin. 21, 3 [...] vexing his heart more for that little which he had not, then taking ioy in all the aboundance & superfluity which he had, which cost poore Naboth both his life and his liuing. So the rich man in the Gospel had filled his house, but not his heart: and therefore resolueth to enlarge his barnes, Luke 12. [...] and to make them answerable (if it were possible) to his minde: which was a foolish conceit, it being altogether vnpossible to finde a proportion betweene that which is finite, & that which is infinite. For when he had builded more, & added more to that, and multiplied more to that he had added, and filled them also full to ye top: yet that would not haue satisfied him, because the capacity of his hart was far greater; and as the fruites of the earth had encreased, the hart [Page 243] would still haue swelled like the surges of the sea more and more, and neuer made any end.
These are they which place their felicity in the aboundance of riches, and put their trust in their wealth. Such are called and accounted by the Apostle, worshippers of images, Col. 3, 5. The couetous man can neuer be satisfied, albeit his coffers be filled: the more hee heapeth together, the more he hopeth after. Those treasures, which while they were onely desired, seemed great to them that desired them, when once they are purchased and possessed, are lightly esteemed, and other which yet they want, are coueted. Salomon saith, Hell and destruction are neuer full, so the eyes of man are neuer satisfied, Prou. 27, 20. And as all Riuers runne vnto the sea, [...]. 1, 7, 8. yet the sea is not full: so riches haste vnto the couetous, yet the couetous man is neuer full. How wretched is their estate, that are euermore pressed & pinched with hunger and thirst, and cannot be satisfied? So is it with those that are sicke of this sicknesse of couetousnesse: for all discontented persons want that they haue, as well as that they haue not: as fast as money encreaseth, the loue of it encreaseth, so that the richer they are, the poorer indeed they are. Sufficiency standeth not in abundance of the things possessed, but when the concupiscence of the heart is limited. If our vnsatiable desires be confined within the compasse of contentment, we shall finde sufficiency in the meanest estate. Thus we may bee rich in the middest of pouerty, and it shall be truely saide of vs, which the Spirit speaketh to the Angel of the Church of Smyrna, I know thy pouerty, but thou art rich, Reuel. 2, verse 9. He onely is rich, who groweth rich toward heauen, and setteth his mind on Eternity, considering, [...]mbros. ad [...]plic. epist. [...]. 3, 10. that godlinesse is great gaine with contentation, 1 Tim. 6, 6.
Vse 2 If we liue according to nature, we shall neuer be poore: if according to opinion, wee shall neuer be rich: if according to godlines, we shall euer be content. Nature desireth but a little; opinion is euermore vnsatiable, godlines directeth vs to set our affections aboue, where is all happinesse and contentation.
Secondly, we learne from this truth to deriue and diduct another, as it were a streame from the fountaine, to wit, to acknowledge it to be the will and heauenly pleasure of God, to make some low and poore in this world, and to set them in places inferiour to others. It is not his ordinance that al should be alike, or that all should be aloft, or that all should be rich.
True it is, it lyeth in his power to make them so, who is the soueraigne Lord of heauen and earth, & hath all treasures at his commandement to bestow them as pleaseth him: but he hath variably disposed his blessings in great wisedome, to one he giueth much, to another he giueth little: to one, great riches; to another he sendeth pouerty and want. In a great house and noble family, all seruants are not equall, neither haue they all one office, neither haue they all one wages; but one receiueth more, another lesse, according to the different place wherein they are set. The Church of God is a great house, there are many seruants and many offices in it; some are placed ouer others, and some appointed vnder others, and euery one should continue in his state and standing, without breaking the bounds limited vnto him. If he be cursed of God and man,Deut. 27, 17. that remoueth his neighbours Land-marke; much more are they to be reproued, that exalt themselues beyond their callings, like the seruants that breake from their masters. The Elements keepe their places, and the whole frame of heauen & earth stand by the appointment of him that set them, and set forth the glory of God therein: so ought it to be with vs,Psal. 19, 1. we haue our places assigned vnto vs. In euery estate, whether we want or abound, whether we be full or empty, wee should be content, Philip. 4. and not wittingly murmure against God, or enuiously grudge against our brother, or fradulently purloyne away his goods.
For first of all, may not the Lord of all, doe with his owne what he will? Math. 20, verse 15. Or, is our eye euill, and our hand false, because his eye is good, and his hand liberall and bountifull? Or who are we that thus dispute with him? Is it not enough to bee of the Kings houshold, but wee must also climbe higher, and seeke to be of his priuie counsell? Or is it not sufficient to be seruants in the family, but we must also be Stewards ouer others? Is it not foolishnesse, and extreme madnesse, to refuse to enter into the kingdome of Heauen, because we may not bee chusers of our owne way? as if a seruant should scorne to doe his masters seruice, except he may waite vpō him in a better coate then his fellowes. We were wont to say in a common Prouerbe, that beggers must be no chusers: we are all of vs poore beggers, and liue by almes: for albeit others beg of vs, yet we all stand at the gate of Gods mercy, and beg our bread of him, saying,Math. 6, 11. Giue vs this day, and this day our daily bread. We cannot liue one houre without him: nay, in him we liue, and moue, and haue our being, Acts 17 28. If he stop our breath, we are gone, and therefore we must depend on him.
Againe, it is the preseruing of humane societies & common-wealths, that some should be superiors, and some inferiors: some should honour, and some be honoured: some rich, 1 Sam. 2, 7. and some poore: some weake, and some be strong: some learned, and some vnlearned: some noble, and some vnnoble: without this no pollicy can stand. No man must thinke the condition wherein he is placed, more vnfit for him then for another: nor imagine that hee hath deserued better then another at GODS hand, to bee preferred before him, nor surmise that hee hath any thing which hee hath [Page 244] not receiued, nor iudge by ouervaluing: himselfe and his owne worth, that he hath merited much more then he enioyeth.
1 Cor. 12, 18.We see how it is with vs in our naturall bodies, euery part is not an head, or an hart, or an eye; we haue also hands and feete, and these are necessary in their places. Some members are more excellent, and some lesse excellent, but none can be spared. Such then as lift themselues vp aboue their brethren, and disdaine the places appointed for them, because they are not high enough, do carry about them euen in their owne bodies, a sufficient witnesse against themselues.
Thirdly, the Lord thus dealeth to manifest the glory of his wisedome and power; he will cast downe those whom hee purposeth to aduance, and many times afflict them with pouerty, whom he meaneth to enrich with endlesse glory. The Apostle Iames calleth vs to the consideration of this point, ch. 2, 5. Hearken my beloued brethren, hath not God chosen the poore of this world, rich in faith, and heires of the kingdome, which hee hath promised to them that loue him? It is a generall rule set downe by Christ our Sauiour in the Gospel, whosoeuer lifteth vp himselfe, shall be cast downe, and he that humbleth himselfe, shall be exalted. Thus he dealt with Ioseph, with Dauid, with Moses, with Hannah, and diuers others, yea, with his owne Sonne, Luke 24, to whose image we must be like, who must suffer many things at the hands of sinners, before he entred into his glory: and the liker we are made to him, the more happy are we.
Fourthly, let vs consider that we are heere as it were in a prison or pilgrimage, in a place of bondage or banishment. This world was not made to be our heauen or Paradise, where we should haue ioy without sorrow, pleasure without paine; abundance without want, health without sicknesse, riches without pouerty, and happinesse without misery. We are heere as pilgrims and strangers: when wee come into our Country, and enter into that City,Heb. 11, 10. the builder and maker whereof is God, we shall rest from our labours, and receiue an incorruptible crowne of glory. It were too great couetousnesse, to desire two heauens, one in earth, another aboue the earth, one in this life, another after this life. Our Sauiour speaketh vnto vs as vnto his children, Feare not, little flocke: for it is your Fathers good pleasure, to giue you the Kingdome, Luke 12, 32. We are not now at home, but from home, neyther can we obtaine any thing heere that can make vs happy: we are like to vanity, and our daies are as a shaddow that vanisheth away. We sigh and are burdened, because we would be in our owne habitation. This world and all things in it, shall haue an end, and there is no trust in it.
Fiftly, it is Gods will to prooue our patience how we will beare affliction, and take vp our crosse, following him as becommeth the good Disciples of Christ. Not thereby to gaine any knowledge vnto himselfe, but to bring vs to the knowledg of our selues. Hence it is, that the Apostle Iames Iames 1 [...] Rom. 5, 4. saith, The trying of your faith worketh patience, and patience experience, and experience hope, and hope maketh not ashamed. We thinke our selues strong, before wee come to the battell, but what our courage is, cannot be knowne vntill the field be fought. If wee haue resisted the enemy in the face, and not giuen backe when we haue beene assaulted, we haue sealed vp to our own soules, what we can suffer for Christs sake, knowing that which the same Apostle saith afterward, Blessed is the man that endureth tentation; for when he is tryed, Iames 1, 12▪ he shall receiue the crowne of life, which the Lord hath promised to them that loue him.
Lastly, let vs set before vs the example of Christ, who being the naturall Sonne of God, Lord of heauen and earth, the heire apparent of Gods glorious kingdome, took vpon him the forme of a seruant, humbled himselfe, Phil. 2.7. and became obedient vnto death, euen the death of the Crosse. As his birth was, so was his life: and as his life was, so was his death. He was conceiued of a poore Virgin; he was borne in a stable; he was wrapped in swadling clothes, and laid in a manger: he was persecuted of Herod: he was tempted of the diuell: slandered of the Pharisies; condemned of Pilate; and crucified by the Iewes. He that is the first begotten of the dead, the Prince of the Kings of the earth; he that is Alpha and Omega, the first and the last; he that hath the seuen starres in his hand, and the keyes of hell and death, was despised and reiected of men,Esay 53, 7. and brought as a Lambe to the slaughter, and as asheep before her shearers is dumbe, so he opened not his mouth. We cannot compare in highnesse and greatnesse with him whose eyes are like fire, and his feet like brasse, who is the beginning of the creatures of God, yet none hath sunke downe so low into sorrow as he hath done, neither bin baptized with the baptisme that he was baptized withall, Math. 20.
Let vs not therefore thinke it strange that we are made low, but reioyce that wee are made like vnto Christ himselfe, while the wicked are so pampered with delights, and fatted as Oxen vnto the slaughter, that pride compasseth them about as a chaine, and violence couereth them as a garment, Psal. 73.6. Luke, chapter 16, 25.
Lastly, let vs vse all good meanes that God Vse 3 hath appointed to beginne in vs this sweet grace of contentation. There is no heauenly gift, but God hath appointed some waies to breed it and beget it in vs.
The first meanes is to resigne vp our selues wholly to the will and pleasure of God, and to submit our willes to his will, that as wee pray, Gods will may be done, we may be carefull indeed to do it, and that for diuers causes. First, as hee is infinite in wisedome, so hee [Page 245] knoweth much better then wee our selues, what is best for our selues, especially for the saluation of our soules.
We see how children take no care nor thought for things of this world, how they shall liue, what they shall eate, and what they shall put on. We are content when we are sicke, to accept vpon the Physitions word, of any receit: yea oftentimes bitter pilles and potions which our stomacke loatheth; because we know he loueth vs, and that his skill exceedeth ours. We are desirous of riches, or of honours, to be great in the world; he in his great wisedome denyeth them, because hee knoweth they are hurtfull to vs, not healthfull for vs, but as it were windy meate, which would not nourish our soules, but puffe them vp with pride, and make them poore in grace: so that we should be as vnfit to enter into the streight gate and narrow way, as the Camell to go through the eie of a needle. This reason is vsed by our Sauiour, Math. 6, verse 32. After all these things doe the Gentiles seeke, for your heauenly Father knoweth that ye haue need of all these things. Where he laboureth to work contentation in vs by this consideration, because God our heauenly Father knoweth better then our selues whereof we stand in need. Againe, he is Almighty, and therefore fully able to supply our wants: as he can giue riches without contentment, so he can giue contentment without riches: for it is he, that can satiate the weary soule, [...]n. 31, 25. and replenish euery sorrowfull soule: so that we haue no cause to doubt of his sufficiency, who hath said, he is God all-sufficient. He filleth the hungry with good things, and sendeth the rich empty away. Moreouer, he is as mercifull as he is powerfull, and infinite in loue toward vs, who hath so dearely loued vs, that he hath not spared his owne Sonne, but giuen him to suffer death for vs, that so he might bring vs to life and saluation: and if he haue giuen vs his Sonne, how should he not with him giue vs all things else? [...]. 8, 32. There is no sonne but resteth in the care and prouision his father maketh for him: and by this we may proue whether we be sons or not.
Another meanes, is to liue an holy & godly life, seruing him in sincerity of hart and vprightnesse of life. Godlinesse is a iewell of such value, that it will enrich vs, and fill our houses with treasures, because it is profitable vnto all things, [...]m. 4, 8, [...]6, 6. and hath the promises of this life and of the life to come. The Prophet saith, He will withhold no good thing from them that walke vprightly, Psalme 84, 11. It is a good conscience, that maketh a continuall feast, Prou. 15, verse 15. God is rich in promising, and gracious in performing: he oftentimes performeth more then he promised, neuerlesse. He saith, If we seeke first of all the kingdome of God and his righteousnesse, all outward and earthly things shall be ministred vnto vs, Math. 6, 33. He maketh a mercifull promise, howbeit he addeth a condition, which on our part must be performed. If we be not behind in this duty, we may safely, yea securely cast our selues vpon his promise and prouidence, hauing sure interest in them, and a good title vnto them. But such as liue in their sinnes, and minde not the matters of his kingdome, can neuer haue this contentation, because they can neuer with comfort and assurance of his helpe flye vnto him, as a child to his father: but rather runne away from him, as the malefactour from the Iudge, or the traitor from his Prince, who beareth the sword to take vengeance on him for his euill deeds and deserts.
Thirdly, it is our duty to bee thankfull for things present: let vs cast our eyes vnto them and looke stedfastly vpon them, and neuer turne our selues from him that is the giuer of them, and consider that we haue not deserued the thousand part of that which is bestowed vpon vs. Be it that we want many things, yet hath God dealt graciously with vs, and sent a gracious raine into our harts: the good things that he withholdeth, he doth not of malice and enuy,Gen. 3. as the diuell perswaded our first parents, but in loue and mercy toward vs, as we noted before. If hee should take from vs all his blessings, which are innumerable, & bring vpon vs all his iudgements for our sins, we could not complaine against him, forasmuch as they haue iustly deserued it. Besides, how many blessings do we enioy, that others haue not, who are no worse then we are, and peraduenture better? And from how many calamities are we freed, which haue fallen vpon others, who were not greater sinners then we are, and peraduenture lesser? It is a signe of vnthankfulnesse, to lessen the gifts we haue receiued, and to value them as matters of no worth, in comparison of such blessings as our selues doe want, or as others haue obtained.
If this point be well obserued, it will condemne many of vs, who are guilty of greeuous sinne against God this way.
34. And Moses and Aaron, and chechiefe of the Congregation, numbered the sonnes of the Kohathites after their families, and after the house of their fathers.
35 From thirtie yeeres old and vpward, euen vnto fifty yeres old, euery one that entreth into the seruice, for the worke in the Tabernacle of the congregation.
36. And those that were numbred of them by their families, were two thousand, seuen hundred, and fifty.
37. These were they that were numbred of the families of the Kohathites, all that might doe seruice in the Tabernacle of the Congregation, which Moses and Aaron did number, according to the commandement of the Lord, by the hand of Moses.
38. And those that were numbred of the sons of Gershon, throughout their families, and by the houses of their fathers.
[Page 246]39 From thirtie yeeres old and vpward, euen vnto fifty yeres old, euery one that entreth into the seruice, for the worke in the Tabernacle of the congregation:
40 Euen those that were numbred of them throughout their families, by the houses of their fathers, were two thousand, and sixe hundred, and thirtie.
41 These are they that were numbred of the families of the sonnes of Gershon, of all that might doe seruice in the Tabernacle of the Congregation, whom Moses and Aaron did number, according to the commandement of the Lord.
42 And those that were numbred of the families of the sonnes of Merari, throughout their families by the house of their fathers,
43 From thirty yeeres old and vpward euen vnto fifty yeeres old, euery one that entreth into the seruice, for the worke in the Tabernacle of the congregation:
44 Euen those that were numbred of them after their families, were three thousand and two hundred.
45 These he chose that were numbred of the families of the sonnes of Merari, whom Moses and Aaron numbred according to the word of the Lord by the hand of Moses.
46 All those that were numbred of the Leuites, whom Moses and Aaron, and the chiefe of Israel numbred after their families, and after the house of their fathers:
47 From thirty yeeres old and vpward, euen vnto fifty yeeres old, euery one that came to doe the seruice of the Ministery, and the seruice of the burden in the Tabernacle of the Congregation.
48 Euen those that were numbred of them, were eight thousand, and fiue hundred, and fourescore.
49 According to the commandement of the Lord, they were numbred by the hand of Moses, euery one according to his seruice, and according to his burden: thus were they numbred of him, as the Lord commanded Moses.
In the former part of the Chapter, we haue spoken of the commandement of God, wherwith Moses and Aaron were instructed to take the number of the Leuites: now of the obedience yeelded vnto it, which is answerable to ye commandements. A threefold commandement bringeth forth a threefold obedience. So then, we are to obserue, that as they receiued the commandements, they executed them in order as they were directed vnto them. When God required three things at their hands, they accounted not themselues discharged by performing one of them, and leauing the other two: nor by performing two of them, and leauing the third vndone, as if the doing of part should beare out the neglect of the other part: but three they receiued and three they executed. Their obedience therefore was perfect and entire. A point worthy of our imitation, an example that should be put in practise of vs. We must shew our selues to be his children, by our obedience: forasmuch as his seruants we are to whom we obey.
Besides, in the numbring of these families, they did not follow their owne humours, to doe that last which they were commanded to doe first, or first which they were appointed to doe last; but without all shew of innouation, or desire of Soueraignty, or note of partiality, or suspicion of vaine-glory, or contempt of any family, they obserued the course and order precisely, wc God charged them to obserue. He willed them to number the family of the Kohathites first, then the Gershonites, and last of all the Merarites.
Thus then do they testifie their obedience, for they number them all, and they number first the Kohathites, secondly ye Gershonites, and thirdly the Merarites. This is done two wayes, first particularly, then generally. Particularly, touching the Kohathites, he setteth downe the lawfull age of all that were to bee numbred from 30, yeeres old and vpward, vnto 50. yeeres old. Secondly, the summe of the family, which amounted to 2750.2750. persons, ver. 36. Thirdly, the end of this numbring, that they might doe seruice in the Tabernacle of ye Congregation, ver. 37. The second family is of the Gershonites, of whom we are to obserue, 1. the lawfull age of them. 2.2630. the iust number of them. 3. the end of numbring of them, as we did in the former. The last family is of the Merarites: first, he sheweth at what age they were numbred. 2. to what summe they amounted: and 3. the end of their numbring.3200. And this is the particular summe of them: the totall summe of all the families put together,8580. is handled in the last part of the Chapter. Where also marke the age of all that were brought within the compasse of this numbring, to wit, all from thirty yeere old to fifty, fit to do seruice in the Tabernacle. Secondly, the maner of the performance of their obedience, ver. 49. according to the commandement of the Lord.
Before the doctrine of this place commeth to be handled,Question. certaine questions arising out of the words, are first to be answered. First, it may be asked, how so many could be emploied in the Ministery? I answer, Answer. not all ministred at one time, but in their courses and turnes, as we may see, how Dauid afterward did distribute them, and so diuide their labours according to their families, 1 Chron. 24, 1. and in the new Testament we reade that Zachary the Priest was of the course Abia, Luke 1.5.
Againe, it may be demanded, whether all these that are here numbred, serued in the Tabernacle, or not? Are we to thinke that all could be fit for the Lords seruice? or that who so would, might be consecrated? and that none of all these or of their children, were kept from the altar? I answere, Answer. as before, they [Page 247] had their courses, and seuerall offices, some for burden, some for sacrifices, and such as were sufficient for teaching, taught the people: and when vnlearned Leuites, occupied the chaire of Moses, God stir [...]ed vp Prophets extraordinarily, to whom the people resorted, 2 King. 4.23. But touching Gods ordinance, we see he would haue his Church richly furnished, and plentifully prouided of able teachers, that all might be instructed, and that none should be ignorant of his wayes.
[...]estion.Thirdly, how doth this stand with the commandement of God, in the first Chapter? There he chargeth Moses, that he should not number the Tribe of Leui, chap. 1.49. Heere he is appointed to number them. Hath God now changed his minde, and altered his purpose, to command that which before he forbad? I answere, [...]wer. the meaning is to be taken out of the words themselues. For he saith in the place before named and mentioned, Thou shalt not take the summe of them among the children of Israel, that is, while thou art reckoning the number, and taking the muster of the other Tribes, thou shalt not meddle with this Tribe, who were exempted from the warres. And the reason thereof is rendred, Num. 1.50. Thou shalt appoint the Leuites ouer the Tabernacle of the Testimony, and ouer all the vessels thereof, and ouer all things that belong vnto it. He calleth it sometimes the Tabernacle of the Congregation, because the people assembled at it for the worship of God: and sometimes the Tabernacle of the Testimony, [...]mb. 17.8. [...]abl. annot: Nume. 1. because in the Tabernacle was placed the Arke, and in the Arke, the two Tables of the Testimony, in which the ten commandements were written, wherby God testified his will to the Israelites, both what he would haue them doe, and what he would not haue them to doe.
[Verse 34. 35. And Moses and Aaron, and the chiefe of the Congregation.] In these words beginneth the execution of the Commandement of God, Moses numbring the Leuites according to their families, and assigning to euery one of them their seuerall offices and charges. This obedience of his is worthy of great praise, inasmuch as in this description of the numbring of these families, he remoueth farre from himselfe, all suspition of giuing scope to his owne affections: and therefore he signifieth that he did nothing of pride, or partiality, aduancing the Leuites before the other Tribes, or preferring the family of the Kohathites before the rest of the Leuites; but hath dealt in all things, as became the true minister of God, euen according to the commandement and commission that he had receiued, of whom it is said afterward, chap. 12. My seruant Moses is faithfull in all mine house; [...]umb. 12.7. [...]eb. 3.5. euen as in the building of the Tabernacle, he added nothing of his owne, but did all things according to the patterne that was shewed him in the mount. We learne from hence, that whensoeuer we haue heard the word, and had the will of God reuealed vnto vs, we must yeeld Doctrine 1 obedience to the same.The word heard must be obeyed. It is a duty required of vs to practise so much of Gods trueth, as is in mercy made knowne vnto vs. So did Noah Gen. 6.22. when he was commanded to make an Arke, he did it as God commanded. So did Abraham when he was commanded to circumcise himselfe and the males in his family, Gen. 17. This is it that Moses teacheth the people after all his teaching and exhorting of them, Deut. 10.12.13. Now Israel, what doth the Lord thy God require of thee, but to feare the Lord thy God, to walke in all his wayes, and to loue him, and to serue the Lord thy God with all thine heart, and with all thy soule? that thou keepe the commandements of the Lord, & his ordinances, which I command thee this day, for thy wealth? And in the beginning of the next chapter.Deut. 11.1. Thou shalt loue the Lord thy God, and keepe his charge, and his statutes, and his iudgements, and his commandements alwayes. The Apostle Iames vrgeth this duty vpon those that are swift to heare, and haue receiued the word with meeknes, which is able to saue their soules, chap. 1.22. Be ye doers of the word, and not hearers onely, deceiuing your owne soules. Christ our Sauiour, describing the good hearers, by the good ground, saith, They bring forthwith patience some sixty fold, some thirty fold,Luke 8.15. Matth. 13.23. and some an hundred fold, euery one some fruit, no man is barren altogether.
To conclude this point, it was the exhortation of Moses, and of the Priests and Leuites,Deut. 27.9, 10 which they spake vnto all Israel, Take heed and hearken, O Israel, this day thou art become the people of the Lord thy God: thou shalt therefore obey the voyce of the Lord thy God, and doe his commandements, and his statutes which I command thee this day. So thē, we must all know what is required of vs, to wit, to be doers, and not bare hearers: to be practisers, and not talkers: to be obeyers and followers, not idle professors.
Maruell not at all at this. For first, to encline Reason 1 our hearts to walke in his wayes that we haue learned, is an infallible signe that we truely feare God. This we see in the example of Abraham, God tempted him, and said vnto him, Take thy sonne, thine only sonne Isaac, whom thou louest, and offer him for a burnt offering: he preferred the commandement of God before the loue to his owne sonne: God accepted his willing mind, and therefore he heareth this comfort, Lay not thine hand vpon the lad neither doe thou any thing vnto him: Gen. 22.12. for now I know thou fearest God, seeing thou hast not withheld thy sonne, thine only sonne from me. Not that he was ignorant before, but because he made that knowne to himselfe and to others, which before was known to him alone, and not thoroughly to Abraham himselfe. For what is in vs we know not certainly our selues, vntill we be prooued. Thus then we see that Abrahams notable obedience in so great a tryall, was an euident testimony that hee truely loued God.
Reason 2 Secondly, obeience is alwayes ioyned with recompence, God-rewarding it to the ful, who is a most rich pay-master. No man shall serue him for nought. If Laban could say thus to Iacob, Gen. 29.15. Because thou art my brother, shouldest thou therefore serue me for nought? will not the Lord much rather say to vs, because ye are my children, should ye therfore serue me for nothing? The Prophet Dauid, setting downe the singular fruits and effects of the word of God, saith, By it is thy seruant made circumspect, Psal. 19.11. & in keeping of it, there is great reward. Consider brefly how it was with Abraham, of whom we spake before, he receiued an hard commandement, himselfe to offer vp in sacrifice his only sonne; yet because he delayed not to put it in present execution, he receiued a threefold reward, first God deliuered his sonne from death: secondly, he commendeth the faith of the father: and thirdly, he repeateth the promise to him, and confirmeth his faith in it Gen. 22.
Reason 3 Thirdly, if we hearken vnto him, he will hearken vnto vs: if we serue him, he will not be backeward or behinde hand with vs to serue vs. This doth the Prophet Esay point out vnto vs, chap. 58.9. Thou shalt call, and the Lord shall answere: thou shalt cry, and hee shall say, Here I am: On the other side, if we will not hearken to obey him, he will neuer hearken vnto vs, neither regard when we call vpon him. The wise man bringeth in wisdome crying without, and vttering her voyce in the streetes,Pro. 1.24, 25.26. Because I haue called, and ye refused: I haue stretched out mine hand, and no man regarded: but ye haue set at nought all my counsell and would none of my reproofe, I also will laugh at your calamity, and mocke when your feare commeth.
Such measure as we mete, it shall be measured vnto vs againe, and God will deale with vs as we deale with him. If we set our faces against him,Leuit. 25.17.23.24. he will set his face against vs. If we will not be reformed, but will walke contrary vnto him, then he also wil walke contrary vnto vs, and with the froward he will shew himselfe froward.
Fourthly, they are to be obeyed that haue Reason 4 no absolute authority, but are themselues vnder the authority of others. God commandeth to honour father and mother, Exod. 20. albeit themselues are to honour God. Thus doth the Centurion reason from the lesse to the greater, Matth. 8.8, 9. from himselfe to Christ: Lord, I am not worthy that thou shouldest come vnder my roofe, but speake the word onely, and my seruant shalbe healed: for euen I am a mā vnder authority, hauing souldiers vnder me: and I say to this man, Go, and he goeth: to another, Come, and he commeth; and to my seruant, Do this, and he doth it. If then such as are meane men and haue inferiour places of command, are notwithstanding obeied by those that are vnder them, much more ought the Lord himselfe to be obeyed, who is aboue all, and all vnder him.
Reason 5 Fiftly, the Rechabites obeyed Ionadab their father, and receiued a blessing for their obedience. He restrained them from many profits and pleasures of this life, and his charge vnto them might seeme very hard and harsh, being restrained of wine, and forbidden to build houses, to sow seed, and to plant vineyards: and when they had these set before them, they answered, We haue obeyed the voyce of Ionadab, Ier. 35.8.13.14. the sonne of Rechab our father, in all that he hath charged vs, to drinke no wine all our dayes, we, our wiues, our sonnes, and daughters.
This example is the Prophet Ieremy commanded to set before the people of God, to shew them their sinne, Thus saith the Lord of hostes, the God of Israel, Goe and tell the men of Iudah, and inhabitants of Ierusalem, will ye not receiue instruction to hearken to my words, saith the Lord? The words of Ionadab the sonne of Rechab, that he commanded his sonnes, not to drinke wine, are performed, for vnto this day they drinke none, but obey their fathers commandement: notwithstanding I haue spoken vnto you, rising early and speaking, but ye hearkened not vnto me. Shall we make lesse account of God, then the Rechabites did of their father? and value his commandements lesse worth then they did their fathers commandements? If we haue had the fathers of our flesh, and we gaue them reuerence: shall we not much rather be in subiection to the father of spirits, and liue? Hebr. 12.9.
Lastly, there is a speciall relation betweene Reason 6 God and his people. The subiect oweth obedience to his prince: the seruant to his master: the child to his father. God is all in all; he is our king, and we his subiects; he our master, and we his seruants: he our father, and we his children, according to the saying of the Prophet Malachi, A sonne honoureth his father, Mal. 16. and a seruant his master: if then I be a father, where is mine honour? and if I be a master, where is my feare, saith the Lord of hostes? So that disobedience is as the sinne of rebellion, and God detesteth those that commit it, as rebels against him. All these reasons serue to preach obedience vnto vs whensoeuer the word and will of God is made knowne vnto vs.
The vses of this doctrine are very profitable Vse 1 vnto vs. First, learne from hence, and let it worke an impression in our hearts, that nothing can be more agreeable, or a more effectuall marke of our Christian profession, then to obey and hearken vnto the voice and word of God.
This made Samuel say to Saul, 1 Sam. 15.2 [...]. Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voyce of the Lord? behold, to obey, is better then sacrifice; and to hearken, then the fat of rammes. When the Lord was to deliuer his Law in mount Sinai, he said, If ye will obey my voyce indeed, and keepe my Couenant, then yee shall bee a peculiar treasure vnto me aboue all people: for all the earth is mine, Exodus, Chap. 19.5.
By the voyce of God we are to vnderstand not the letters or so many syllables of the [Page 249] Scriptures, but the preaching and publishing of the same according to the doctrine, interpretation, exhortation, reproofe, comfort, and such like. For the word taught and applyed, according to the true sense and naturall meaning of the Scriptures, is as well the word, as that which is written; forasmuch as by the gift of interpretation bestowed vpon his seruants, the mind and meaning of them is opened. That then is not Scripture onely which is expressed in so many syllables; and therefore the Apostle saith, when they deliuer pure doctrine with integrity and grauity, [...]. 2.6.7. they deliuer ye wholesome word which cannot be reprooued. They are the seedmen, the word is the seed; and therefore they deliuer the word. The voyce of Gods messengers in the ministery of the word, is to be heard and esteemed as the voice of the euerliuing God, and not as the voyce of a mortall man. The Prophets call vpon the people, [...]s. 4.1. to heare the word of the Lord, when themselues spake vnto them, and not the Lord immediately. The Apostle declareth that God in old time spake by his Prophets, Heb. 1.1. according to the saying of Christ, that whosoeuer heare his disciples and Ministers, heare him: and they, who contemne them, contemne him, Luke 10.16.
Thus in all ages haue the faithful esteemed the Ministers as the messengers of God; and the Ministery of the word, as the voyce of God himselfe. This is witnessed by sundry testimonies of holy Scripture, speaking of the Church generally, and of the seruants of God particularly; The Church saith, Esay 2.3. Come, let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vs of his wayes, and we will walke in his pathes. Cornelius hauing sent for Peter, saith, he was present before God to heare what he would speake vnto him by Peters mouth. Acts 10.33. The Thessalonians receiued the word, not as the word of man, but as it is indeed the word of God, 1 Thess. 2.13. Thus must we esteeme of it in iudgement: thus must we obey it in practise. When sinne is reprooued, it is God that reprooueth it. When the sinner that is penitent is comforted, God is the comforter. If the word find out our secret sinnes, we must be no lesse terrified and humbled, then if God should proclaime open warre against vs, and vtter his Thundering voyce against vs. If the sweet consolations of Christ are offered to them that mourne in Sion, and hang downe their heads through feeling of the wrath of God, for their manifold sinnes, they are to be comforted as well thereby, as if the Lord himselfe from the highest heauens, should comfort them, and speake peace vnto their consciences. There cannot be a greater enemy to the sauing hearing of the word, then to imagine this, that we haue nothing to doe with God, but all with man, when we heare the word. This shaketh attention, cooleth zeale, breedeth negligence, and hindereth obedience.
Secondly, this serueth to reprooue all such Vse 2 as yeeld no obedience vnto God and his will, but rebell against him openly and stubbornly, and will doe nothing at all that hee commandeth. These are not vnfitly called traitors and rebels against God. The name of a traitour is most odious among all men, no man can abide to be so accounted. But what shall it auaile vs to be faithfull vnto men, and vnfaithfull to God? to obey them, and to disobey him? Moses telleth the people of Israel, that they haue beene rebellious against the Lord, Deut. 9.24. from the day that he knew them. Such as rose vp against Aaron, and would not submit themselues to Gods ordinance in his Ministery, are called the children of rebellion, Numb. 17.10. and they are exhorted not to rebell against the Lord, Numb. 14.9. It is a vaine thing to say, we are no traitors, we hate the name of treason: if we nourish open rebellion against God, who is the King of kings. Such as set themselues against Gods word, and yeeld no obedience vnto it, are rancke traitors, and we need craue no pardon, if we call them the children of rebellion.
Secondly, it reprooueth such as prolong the time with God, & haue no leisure to hearken yet vnto him, and so make him attend vpon them. No man man must stand to debate or consult with flesh and blood, whether he should obey God, or not: the wisedome and pollicy of man must not bee our counsellours, they will deceiue vs, and withhold vs from yeelding obedience vnto Gods commandements. In his matters we must not pleade pollicy, but when he commandeth, we must with all speed yeeld obedience.1 King. 13.9.18.19.21.26. The Prophet that contrary to Gods commandement did eat bread and drinke water in the house of the olde Prophet, was deuoured of a Lyon: this was the iudgement denounced against him, Foras much as thou hast disobeyed the mouth of the Lord, and hast not kept the commandement which the Lord thy God commanded thee, &c. thy carcase shall not come into the sepulchers of thy fathers. The fruit of al disobediēce is our owne destruction, notwithstanding our owne good intents, which may please our selues, but cannot please God. When we haue his word, we must not suffer our selues to be deluded by traditions, by visions, or by pretended reuelations. The onely word reuealed vnto vs must put al other meanes to silence, and make them giue place. He that was commanded by the word of God, to strike the Prophet, and refused it, was slaine by a Lyon.1 King. 20.35 Let these examples make vs wise: and their falles teach vs to stand vpright. It is extreme folly to yeeld to the false and fained perswasions of ignorant men, who goe about to tell vs, that it is not so necessary a duty to obey the word of God deliuered vnto vs, as many would make vs to beleeue: that we shall be hated and derided of all men, and therefore it is better for vs to seeke the fauour and good will of men [Page 250] and the applause of the world, then to be singular, and so contemned. Let not vs be lulled asleepe with these sweet songs, which are no better then cunning enchantments; neither be led a side by such deceitfull counsellers as goe about to bring vs into eternall perdition.
Thirdly, it reproueth such as part stakes betweene God and themselues, and regard not to yeeld entire obedience vnto him, but obey to halues; For as Agrippa was perswaded somewhat to become a Christian, so are these resolued a little to obey. Saul was commanded to root out the Amalekites, with all that was theirs from man to beast: but he set his owne wisedome before the wisedome of the Lord, sparing Agag and the better part of the sheepe to offer sacrifice vnto him. But God spared not him, for his kingdome was rent from him, and giuen to his neighbor that was better then he. The children of Israel were streightly charged of God to destroy the nations, into whose land he would bring them, lest by suffering them among them, and by ioyning themselues with them, they should learne their manners, and serue their Idols, which would turne to their ruine and destruction. They executed part of his commandement, they destroyed many of them, & took their cities: yet because they saued a part, and spared a remnant of them, they found them by wofull experience to be thornes and prickes in their flesh, Iudg. 2.3. and afterward they liued many yeres in their slauery and subiection, as the booke of Iudges doth witnesse. God looketh for full and perfect obedience, so that there is no halting or faultering before him. We see how Ananias and Sapphira were smitten with sudden death, because they kept backe part of the price of that which they had vowed and dedicated vnto God, Act. 5. This turned to their vtter destruction, albeit they were taken to be zealous and forward disciples. So shall it be with vs, if we be like vnto them. Let vs take heed of hypocrisie: let vs labour to be entire, and giue him the whole heart.
Vse 3 Thirdly, let vs seeke after knowledge and vnderstanding of the will of God. For how can that seruant practise and performe his masters will, that neuer knoweth nor regardeth to know what he requireth? or can that subiect obey the law of the Magistrate, that is wholly ignorant of the Law? The Apostle requireth, that the word of Christ dwell richly in vs in all wisedome, Col. 3.16. The true knowledge of God is the fountaine and foundation of all true obedience. From hence as from a roote spring forth and spread abroad faith in Christ, hope in the promises, loue to the brethren, the true worship of God and feare of his holy Name. As on the other side, from ignorance proceed, infidelity, distrust, despaire, presumption, hatred of God, malice, superstition, idolatry, disobedience, and all impiety. Hence it is, that the Prophet Hosea complaineth, that God had a controuersie with the inhabitants of the land, and that there was much ryot and excesse of vnrighteousnesse among them, by stealing, lying, whoring, swearing, and killing, because there was no knowledge found in that people: thereby implying,Hos. 4.2. that they were vtterly destitute of all grace and goodnesse, of all piety and true religion. Such as know not God, nor his will, are ignorant what pleaseth, or what displeaseth him, and therefore cannot but offend him in both. He that doth the will of God ignorantly, like the blinde man that hitteth the white, cannot be accepted of him, or looke for any reward at his hands. God will accept of none to be his seruants, that know him not.
Will any man receiue into his seruice one that cannot see to dispatch his businesse? and shall we thinke that God will admit blinde men, that regard not to vnderstand his wayes, and want their spirituall eyes to discerne betweene good and euill? This we see by sundry examples, as Psal. 95.10. where the Lord rendreth this reason, why the people erred in their hearts, and greeued him forty yeeres in the wildernesse,Psal. 95.10. because they had not knowne his wayes. It was the cause why the Sadduces denyed the resurrection, Matt. 22.29. Ye do erre, not knowing the Scriptures, nor the power of God. This caused the Iewes to crucifie the Lord of life, Act. 3.17. Now brethren, I wote that through ignorance ye did it, as did also your rulers: for if they had knowne him, they would not haue crucified the Lord of life. This is it that maketh the proud iusticiaries of the world to rest in their owne righteousnesse,Rom. 10.3. because they know not the righteousnesse of God. This was the cause of the idolatry of the Gentiles, Gal. 4.8. When ye knew not God, ye did seruice vnto them which by nature are no Gods. So what was the cause, but ignorance, that moued Paul to persecute the Saints? he rendreth this as the reason,1 Tim. 1.13. I was before a blasphemer, and a persecuter, and iniurious: but I obtained mercy, because I did it ignorantly in vnbeliefe. And as it is the roote that brancheth out into many sinnes: so it is as pitch that defileth whatsoeuer it toucheth, & turneth good affections into euill, and maketh them to decline and degenerate into sinne. Religion, deuotion, hope, feare, being ioyned and guided with the eye and light of knowledge please God; whereas without this sight they highly displease him.
For religion ioyned with ignorance, begetteth and bringeth forth idolatry: deuotion accompanyed with ignorance, is no better then superstition: hope ioyned with ignorance, worketh presumption: feare ioyned with ignorance, engendreth desperation. If we haue not knowledge to support and season vs, we erre out of the right way, and are deceiued beyond all measure. Loue blinded with ignorance, becommeth sottish. Zeale, patience, and such like corrupted with ignorance, are turned into brutish and sauage passions.
This reprooueth three sorts of men. First, [Page 251] the practise of the Church of Rome, [...]re [...] that taketh away the key of knowledge from the people, and seeketh to bring in palpable darknesse. These false teachers cannot endure that the people should enioy the light of the Scriptures. They reade them in an vnknown tongue, perswading them they may be most deuout, when they are most ignorant; that it shall goe well with them though they haue no faith of their owne, but an implicit faith to beleeue as the Church beleeueth, albeit they know not what it beleeueth. These are they that notably abuse the people to their perdition, and bewitch them with spirituall socery, as they that bring Gods iudgments vpon their heads: [...] [...]8. [...] 13. and [...] 1. [...]. 10. [...]. 1. 8. for when a land is destitute of ye knowledge of God, al things are couered with darknesse, and the persons are liable to his fearefull iudgements, as is euident by sundry places of Scripture. Dauid saith, the blind and lame that mocked at him were hated of his soule: so that such should not enter into his house, 2. Sam. 5.8. Such as are spiritually blinde, shall neuer enter into Gods kingdome, they are all seers that shall come thither.
The want of naturall sight is nothing in comparison of the want of the eyes of the minde. Our Sauiour pronounceth them blessed that are pure in heart, [...] 5.8. because they shall see God. This sight of the minde is two fold, partly in this life, & partly in the life to come, one of them vnperfect, the other perfect, when we shall see him as he is This is eternall life to know God: [...] 3.2. it is eternall death not to know him, and to be ignorant that God is our father, that Christ is our redeemer, and that the holy Ghost is our sanctifier.
[...] [...]econd [...]ofe.The second reproofe is of those that are children in knowledge, that liue in the light, and yet can see nothing. The Sunne shineth brightly in their faces, yet they shut their eyes. Many thinke they haue religion enough, if they haue a good mind and meaning, and leade a ciuil life among their neighbours, who like not such busy fellowes that will be medling euermore with the Scriptures. They are accounted honest men, and are well liked of all, they pay that they owe, they are iust of their word, they deceiue no man. But this ciuil conuersation and honest behauiour shall profit them nothing, nor be able to bring them into the fauour of God, nor giue them any title to the kingdome of heauen, so long as they are destitute of knowledge: forasmuch as they haue God their aduersary, who will contend with them, and plead against them: neither will he know them, that regard not to know him. Others despise it and contemne it, like the foole or idiot, that casteth away a pearle or precious stone not knowing ye value or worth of it. These come to the Church sometimes, and heare the word of God both read & preached, and yet are not so much as acquainted with the histories of the Scripture, & the principles of religion, which are as milke for yong children. They know not what faith is: they are not acquainted with the meanes of our iustification: they know not the difference betweene the Law and the Gospel, neither the vse of the one or ye other: they cannot discerne any thing betweene the religion of Christ and of Antichrist.
Lastly,The third reproofe. it serueth to stoppe the mouthes of all proude and malicious slaunderers of the Gospel, that accuse the preaching and publishing thereof, as the cause of the sinnes and enormities that abound among vs, as also of the plagues and pnishments that God hath inflicted vpon the land. These men, vttering the froth and scumme of their soule mouthes, and belching vp the venome of their poisoned hearts, cry out. It was neuer wel since this new religion sprung vp, & since there was so much teaching and preaching: that we haue so much knowledge and learning, that we are well the worse for it. The cause of Gods iudgements is not the preaching of the Gospel, but the contempt of the Gospel: and because we haue the light, but loue darkenesse more then the light. God iustly giueth ouer such prophane beasts into a reprobate sense. Our great ignorance is the cause of our sinnes, and that we are children of darkenesse, rather then of the day: of the night, not of the light. Are not these ashamed to say, that the light of the Sun causeth men to stumble and goe out of the way? that the Chirurgian and his salue make the soare? that the iudge maketh the theefe; and the law the malefactour? For they may as well affirme all this, as that the word is the cause either of our sinnes, or of our punishments: which serueth to keepe vs both from Vse 4 the one and the other.
Fourthly, hereby we must try who be good hearers of the word, and who be not. All of vs should come constantly, diligently, and continually: but many among vs come seldome. We would be loath to be accounted recusants: but if we should come a little lesse, we might worthily be so accounted. We would be loath to be accounted Papists, and indeed I thinke we should haue iniury done vs to be so called: forasmuch as wee liue more like vnto Atheists. We wold think our selues greatly slandered to be reputed worshippers of a false God: and indeed we might so, forasmuch as we are found to worship no God at all. They wil plead no doubt for themselues, that they are saued and sanctified hearers, as well as the best: and they would be ready to complaine of great wrong, if they should bee charged to be in the number of euill hearers.Matth. 7.21. But as Christ saith in the Gospel, Not euery one that saith vnto me, Lord, Lord, shall enter into the kingdome of heauen, but he that doth the will of my Father which is in heauen: so, not euery one that challengeth the title of a right hearer, is a good hearer indeed; but the obedient hearer that bringeth forth fruit. The end of the Law, is obedience, as Deut. 6.1, 2, 3. These are the [Page 252] commandements, the statutes, and the iudgements, which the Lord your God commanded to teach you, that ye might doe them in the land which yee goe to possesse: that thou mightest feare the Lord thy God, to keepe all his statutes and his commandements which I command thee, thou, and thy son, and thy sonnes sonne, all the dayes of thy life, &c. heare therefore, O Israel, and obserue to doe it, that it may be well with thee, &c. Wherefore, the doctrine that now we deale withal, is as a touchstone to try what we are, whether we be fruitfull or fruitlesse hearers. It will bee no hard matter (if we set our minds vnto it) to make proofe and tryall, whether we be altogether barren in bringing forth fruits or not. The fig tree that had nothing but leaues vpon it, and no fruit at all is cursed, and hath this denounced against it, No man eat fruit of thee hereafter for euer, Mar. 11.14. The dresser of his vineyard said of another figtree, wheron he sought fruit and found none (for there is store of such) Behold, Luke 13.7. these three yeeres I come seeking fruite on this fig tree, and finde none, cut it downe, why combreth it the ground? Iohn the Baptist preaching repentance to such as came out of Ierusalem to his baptisme, saith, Euery tree which bringeth not forth good fruite, is hewen downe, and cast into the fire, Matth. 3.10. The Apostle writeth to the Hebrewes, to stirre them vp to be more zealous,Heb. 6.7, 8. and telleth them that the earth which drinketh in the raine that commeth oft vpon it, and bringeth forth hearbes meete for them by whom it is dressed, receiueth blessing from God: but that which beareth thornes ana bryers is reiected, and is nigh vnto cursing, whose end is to be burned. If any be an hearer of the word, Iam. 1.23, 24. and not a doer, the Apostle Iames maketh him like vnto a man beholding his naturall face in a glasse: for he beholdeth himselfe, and goeth his way, and streightway forgetteth what manner of man he was. No man thinketh it hard to be able to discerne of land whether it be fruitfull or barren, forasmuch as the crop that the field yeeldeth will easily discouer and discry the nature of the soile. If the seed of the word that is sowen in our hearts do spring vp, and bring forth new obedience, it is a good heart, feare it not, doubt not of it: but if there follow no growth or increase at all, it is a barren heart, look to it, plough it vp, digge about it, and dung it, that it may beare fruit, otherwise it shall be cut downe and cast into the fire. If we must all vndergoe this tryall what hearers we are, woe vnto very many that are among vs, feareful wil their estate be, and lamentable will their barenesse and barrennesse appeare to be in good things. There is no tree more destitute of fruite, then their hearts are of faith and good workes. There is no ground so ful of thornes & bushes, as their hearts are of sinne and corruption. How many are there that liue in ye Church, that heare many instructions, exhortations, admonitions, & threatnings from the word, that might make the stones relent? yet neuerthelesse, the more they heare, the more deafe they are: the more they are charged to doe, the lesse they regard to practise; the more the word would soften them, the more their hearts are hardened and set against the truth;Psal. 58. [...] they are like the deafe adder that stoppeth her eare, which will not hearken to the voyce of charmers, charming neuer so wisely. These are they that come together, not for the better, but for the worse, 1 Cor. 11. and make the word to be the sauour, not of life to life, but of death vnto death, 2 Cor. 2. How many are there that haue had and heard many perswasions to piety and godlines of life, and yet shew themselues more wretched and prophane then before? like vnto Pharaoh, who when he had heard the word of ye Lord, hardened his heart, and would not let the people go: or like the Israelites, who being mooued to repentance, that they should make their wayes and their workes good, answered desperately,Iere. 18, [...]. We will walke after our owne deuises, and we will euery one doe the imagination of his euill heart. How many are there, that haue beene often stirred vp to sobriety and temperance, in the vse of Gods good creatures, that are so farre from bridling their vnruly & riotous lusts, yt they are growne more excessiue & intemperate in drinking and quaffing, and spare not to rise early to follow drunkennes, vntill the wine inflame them, and take away their wits from them?Esay 5.11. Wo saith the Prophet, to all such. When the commandement came vnto them, sin reuiued, so that the commādement which was ordained vnto life, is found to be vnto death. The like we might say of diuers and sundry sinnes, reprooued by the word. God hath said, Sweare not at all, Iam 5.11. neither by heauen, nor by earth, neither by any other oath, but let your yea, be yea: and your nay, be nay: lest ye fall into condemnation: Let vs see, what this hath wrought, & still worketh in vs: haue not many the more inured themselues to that horrible and detestable sin, committed against the high Maiesty of God? Is not euery other word almost an oath? can they speake without it? Is it not become in the opinion and practise of the most sort, a grace and ornament to their speech, and a gentlemanlike exercise? Are they not accounted fools and Puritanes, that vse it not themselues, or seeke to reprooue it, & represse it in others? Some wil say, It is a foolish custome that I haue gotten, and I cannot leaue it, but I meane no harme or hurt by it to any man. Thus doe men goe about to excuse sinne which they haue no purporse to forsake, but rather a desire to continue in it. Doe you call it a foolish custome? nay, it is a vile & wicked custome. Giue it his true name, and disguise it not; name the child aright, call it with Christ, a diuellish custome, it commeth of that euill one. Matt 5.3 [...]. This is so common a sin among men and women, among old and yong, & hath taken such deep roots, that the axe of Gods word and of his iudgements, cannot cut it downe. The fathers infect their children, and one learneth of another, vntill the greatest part are become licentious and abominable. Let vs come to the [Page 253] sanctification of the Sabboth; the more many heare of it, the oftner the commandement is vrged vnto them and pressed vpon them, the more dissolute and disordered they grow in the prophanation of it. They cannot be ignorant, that they ought not to follow their pleasures on that day, but to call the Sabboth a delight, [...] 8.13. and honour him on it, not doing their owne wayes, nor finding their owne pleasure, nor speaking their owne words: but when this holy day of the Lord cometh, they forget all, their pleasures so round them in the eare, that they runne madding euery one after his owne vanities, and the least occasion draweth them from the exercises of religion, as if they meant to bid defiance to God, and to prouoke him to battell, which they doe against their owne soules. For are we stronger then he? or able to make our party good against him? No, no, we deceiue our selues; we are no fit matches to deale with him, who is able to arme the smallest & weakest creatures to our confusion.
Vse 5 Fiftly, we haue al need of patience, without which we shall neuer be able to goe through with our obedience. It is no easie thing to yeeld obedience. We haue many enemies and oppositions that stand in our way to hinder vs. We haue many corruptions within vs: we haue the world & a thousand allurements without vs, all of them set in battell aray to encounter with vs. We are like ground that yeeldeth nothing of it selfe but thornes and thistles, without much labor and paines, without often ploughing and tilling, and turning vp. Hence it is, that the Apostle intreateth the Hebrewes, [...]. 13.22. and beseecheth them to suffer the words of exhortation. We doe not easily brooke and digest the word, but with great difficulty. It is hard meat lying heauy vpon the stomack, and will not soone concoct. To mortifie sinne is to deny our selues, and as it were to cut off the right hand, and to pluck out the right eye, Mat. 5. It is not done without great greefe and anguish. It is almost death to the Swearer to obey this exhortation, My brethren sweare not at all, Iam. 5. It is as painefull to him, as if you cut off a peece of his tongue, or sewed vp his lips, or dashed out his teeth. It is in effect to strike off a limbe, to tell the drunkard, he must liue sober, and not run into excesse, and that drunkards shall not inherite the kingdome of God: he iudgeth it so hard a doctrine, as if he were in danger to die for thirst. Seeing therefore obedience to the word is painefull, wee haue need of patience to stay vs vp, that wee shrinke not away, and goe cleane backeward. Besides, we do not by & by enioy the promises yt God maketh vnto vs, they are for an appointed time, he will try vs in waiting for thē. So he dealt with Abraham, he had promise of a sonne, but it was not immediately accomplished, he was faine to expect long time for it. So the Psalmist speaking of Ioseph, confirmeth notably this point: He had sundry dreames, which were predictions, and presages of his future aduancement: yet after this he was solde for a seruant, his feet were hurt with fetters, Psal. 105.19. and he was laid in yron, vntil the time that his word came, the word of the Lord tryed him. Wee must bee faithfull vnto the death, and then we shall receiue the crowne of life. God tryeth vs all at one time or other, and one way or other: wee see not his promises by and by performed vnto vs: let vs wait for them with patience, and put on the hope of saluation as a shield: for surely they wil come, and he yt hath spoken the word cannot lie. Lastly, we must here endure sundry afflictions, and shall meete with many scornes and scoffes of wicked men, seeking to turne vs from our due obedience to God and his word; and therefore we haue need of patience to hold vs constantly in the faith without wauering, Heb. 10.36. Christ Iesus forewarning his disciples what troubles hanged ouer their heads, that they shal be persecuted, and deliuered vp to the Synagogues and into prisons, and be brought before kings & rulers for his Names sake, giueth them this exhortation,Luke 21.19. In your patience possesse ye your soules. As Ismael persecuted him that was borne after the Spirit, euen so it is now, and euer will be, Gal. 4.29. Many haue turned backe from the trueth through these tentations. They cannot abide to be reuiled, though it be for righteousnesse sake. Let vs not thinke the Christian mans life to bee an easie and lazy life, nor the way to it pleasant, nor the gate that leadeth and openeth to it, broad and wide: it is a continuall warfare, 2. Tim. 2, 3. suffer affliction as a good souldier of Iesus Christ. Heerupon we are charged to striue to enter in at the streight gate, Mat. 7. There is no saluation without striuing: we must suffer many a blow, and endure many a wound. We must be content to beare many showers and sharpe stormes. The husbandman suffereth much labour before he reapeth. We must not dreame of the victory before the battell. Our Sauiour speaking of the good and sauing hearer of the word, such as all of vs ought to be, describeth him by these notes,Luke 8.5. that with an honest and good heart he heareth the word, keepeth it, and bringeth forth fruit with patience. This is so excellent a vertue, that God vouchsafeth to be called the God of patience, Rom. 15. When once wee beginne to yeeld obedience to the word, and to frame our liues according thereunto, and to bring forth the fruits worthy amendment of life; when we are freed from the tyranny of Satan, and made citizens of the kingdome of heauen, we must looke for the crosse and persecution to follow vs: forasmuch as al that wil liue godly in Christ Iesus, must suffer persecution, 2 Tim. 3.12. This vertue do those hearers want, which in time of peace and prosperity will professe the same, but when trouble ariseth, forsake the faith and giue ouer their profession, and embrace this present world. But wee must learne better things, we must build vpon the rocke, that we be not shaken.
This maketh vs stand assured of Gods promises, and breaketh the stroke of all afflictions, that they cannot hurt vs, nor be able to separate vs from the loue of God which is in Christ Iesus our Lord, but maketh vs in ye end to be more then conquerers through him that loued vs, Rom. 8. so that we may glory in tribulations, knowing that tribulation worketh patience; and patience, experience: and experience hope: and hope maketh not ashamed.
Vse 6 Lastly, it is our duty to labour to grow in obedience. It is not enough for vs to bring forth some fruites, but we must striue to perfection, and to the greatest measure of fruitfulnesse. This is laid before vs in the parable of the sower, Mat. 13. some bring forth fruite an hundred fold, some sixty, and some thirty fold. Let it be with vs, as it is with worldly minded men, that seeke to encrease their stock and store,Seueral branches of obedience. and to make it greater. This dutie hath many branches, as it were appurtenances depending vpon it; First, we are not to be discouraged, though we attaine not to the highest degree & greatest measure of obedience. For such as are euermore growing, haue not yet attained to the end of their growth. There are diuers degrees of good ground, and there are diuers steps before we can come to the toppe of any high thing. The husbandman, though he receiue not a crop of an hundred fold, yet will thinke it well and count the ground good, and his labour well bestowed, if he might receiue sixty or thirty fold. Wherefore, albeit we be not the best ground, yet we may be good ground, as he may be a good seruant, that is not best of al. No good ground shall be reiected, it is the barren ground that he accepteth not. If we beare any fruit, he will make much of vs, and worke in vs more obedience, as Ioh. 15.2. Euery branch that beareth not fruit, he taketh away: and euery branch that beareth fruit, he purgeth it that it may bring forth more fruit. So then, there is fruit, and there is more fruit: First we must labour to bring forth fruit: then we must striue to bring forth more fruit. Secondly, we must beware that we doe not decay in grace, and so grow euery day lesse fruitfull then other. This is contrary to that growth that ought to be in vs. This is the estate of many professors and sluggish hearers, that were more forward and feruent many yeeres past then now they are at this present, to whom belongeth the exhortation giuen to the Church of Ephesus, I haue somewhat against thee, Reuel. 2.4, 5. because thou hast left thy first loue: remember therefore from whence thou art fallen, and repent, and do the first workes, or else I will come vnto thee quickely, and will remooue thy candlesticke out of his place, except thou repent. The Apostle, writing to the Galatians, was afraid of them, lest he had bestowed all his labour among them in vaine, Gal. 4. For as the Minister, through want of teaching and vsing of his giftes, becommeth vnprofitable to himselfe and the Church, and suffereth his gifts to decay: so is it with many hearers, if we stirre not vp the giftes giuen vnto vs, we shall grow cold and fruitlesse in good things. Thirdly, we must take heed to our selues while we are growing, lest Satan cast his darnel among vs, and make vs grow proud of our proceedings, and measure the forwardnesse of our obedience, by the backewardnesse of others disobedience. This we are ready enough to doe, and to esteeme highly of our selues. The Apostle declareth that lest he should be exalted aboue measure, through the aboundance of the reuelations, 2 Cor. 11. [...] there was giuen vnto him a thorne in the flesh, the messenger of Satan to buffet him, lest he should be exalted aboue measure. We cannot so much as thinke one good thought. We haue nothing whereof to be proud and highminded. When any good worke is done in vs, it is not we that doe it, but the grace of God in vs. Fourthly, it is required of vs, not to disdain or contemne others that come farther behind vs, both because GOD accepteth of their mediocrity, though they haue not attained to the greatest measure, neither are gotten vp to the top; yet so long as they are climbing vp the ladder that reacheth to heauen, they are in the right way, and therefore we must take heed lest by our vnseasonable disgracing of them, and carping at them, we driue them out of the path wherein they walke.1 Cor. 4.7. Whatsoeuer we our selues enioy, Wee haue receiued from the gift of God, and we are indebted vnto him for it, so yt we are not to boast our selues as if we had not receiued it, neither ought we to lift vp our selues aboue or against our brethren, lest Gods hand in iustice pull vs downe, which in mercy did set vs vp. Fiftly, it behoueth vs to vse all good meanes both to come to obedience, and to continue vs in the fruits of obedience, all the dayes of our liues. God hath commanded no good thing, but he hath appointed vnto vs the meanes whereby we shall attaine vnto it. And he hath appointed no meanes in vaine, but they are sanctified and blessed to those that carefully vse them, to the bettering of their soules, and the encreasing of his graces. The first meanes commended vnto vs for this purpose is the sound preaching, and the sauing hearing of the word, which is of great force and effect to change our hearts and to worke obedience in them, as Rom. 1.17. the Apostle Paul desireth to preach to them at Rome, because by the preaching of the Gospel, the righteousnesse of God is reuealed from faith to faith. Another meanes is prayer. God hath bound himselfe by promise, hee cannot goe backe from his word, nor deny himselfe, forasmuch as he is vnchangeable in goodnesse. He hath spoken it, and he will performe it, that if wee aske, we shall receiue: if we seeke, wee shall finde: and if we knocke, it shall be opened vnto vs. A third meanes to worke obedience may be meditation of the things that we haue heard; an infallible testimony of our loue to the trueth, and of our delight in it.
That which we often thinke vpon we loue much, [...] 19.15. O how loue I thy law! it is my meditation all the day. Such are pronounced blessed by the Prophet, [...]. 2. that meditate in the Law of God continually, for they shall be as trees planted by the riuers of waters, which shall bring forth their fruits in due season. The last is conference with others, thereby stirring vp one another, and receiuing benefit by the company of others.
This was the practise of the Prophet Dauid, [...] 19. 63. he was a companion of all them that feared God, and kept his commandements. He ioyneth these two together, the company of the faithfull, and the keeping of his lawes, because the one is a principall helpe vnto the other. Thus I haue runne ouer the chiefe meanes that serue to further vs in obedience, by these wee must seeke it, or else we shall neuer obtaine it. The more we vse them and frequent them, the greater shal our growth be in obedience. The lesse we vse them, the lesse obedient we shall be. They that vse them not at all, can haue no measure at all of obedience. Shall we thinke to walke in the waies of godlinesse, and neuer exercise our selues in the meanes appointed for vs? Or is it possible for such to please God in obedience, as neglect such waies as he hath left vnto vs? Doe we then see men contemne the word of God, and make no conscience to attend vnto it? neither regarding diligently to resort to the hearing of it, nor hearkning carefully to it, when they are come to it? Are there not many that neuer call vpon God, nor beg of him the graces of his Spirit, and that haue not the spirit of prayer, to aske of him such things as they stand in need off? Is not meditation with our selues, and conference with others growne out of vse, and rarely to be found among men? An euident token that there is little obedience to be found in the world, but a sea of disobedience that ouerfloweth all places. For where there is little conscience in hearing, litle care in praying, little vse of meditating and conferring, we may boldly pronounce without feare, that there is litle obedience yeelded to the lawes and commandements of God.
CHAP. V.
1 ANd the Lord spake vnto Moses, saying.
2 Command the children of Israel, that they put out of the campe, euery leper, and euery one that hath an issue, and whosoeuer is defiled by the dead:
3 Both male and female shall ye put out, without the campe shall ye put them, that they defile not their campes, in the middest whereof I dwell,
4 And the children of Israel did so, and put them out, without the campe: as the Lord spake vnto Moses, so did the children of Israel.
HItherto we haue spoken of one part of the preface, wherein wee haue seene a rehearsall of the order commanded of God to be obserued in the mansions and remoouings of the children of Israel. Neuerthelesse, one thing is wanting, to wit, that order be taken, that this multitude be free from all pollution and impurity or vncleannesse, and follow after sanctification. For what is an vnregenerate and vnsanctified company, but a rout of rebels, and an heape of confederates, conspiring together against God? Wherefore, we are now to proceed to the second part of the Preface, which concerneth the purity of this people. The former Chapters serue to manifest them to be a great people: the chapters following, to make them an holy people. The former shew what they are; the chapters following what they ought to be. The former chapters declare what they are by the course of nature: the next will declare what they are by the meanes of grace.
Heerin we are to obserue two things: first, the lawes that are giuen them to this end. Secondly, the lawes concerning the manner of their remoouing and marching in the wildernesse. The lawes that concerne their sanctification are either generall and common, or else particular and special. The generall are in the 5 and 6 chapters, and come first to be handled: the particular are in the 3 chapters following. The generall lawes are of two sorts, some are necessarie and commanded in the law; other are voluntary or vowed, being vndertaken by a free profession of their religion. Moses handleth in the first place such lawes as are commanded, and necessarily to be practised, and setteth them downe in this chapter. The vowed or voluntary seruice is noted in the chapter following.
In this fift Chapter he entreateth of the meanes of sanctification, & it containeth two parts. First of sanctification in matters fully and certainely knowne: Secondly, of sanctification in matters that are doubtfull and vnknown, depending vpon the opinion or suspicion of others. The first kind consisting in matters certaine, is double; first, hee intreateth of casting out of the vnpure and vncleane out of the hoste, in the foure first [Page 256] verses. Secondly, of cleansing and purging the trepasse and damage done to our neighbour, to the 11. verse. The second part, standing in that which is doubtfull, is the tryall of the honesty and innocency of the suspected wife, to the end of the chapter.Pelarg. comment. in Numc. cap. 5. Thus we see, that as souldiers are wont to be cassired and turned out of the campe, and put from their wages: so when God numbred the people that were fit for prophane and sacred warre, he doth after a sort depose and dismisse al those that were defiled through any impurity of body or minde, therby declaring both what maner of persons he would haue all those be yt professe to worship him, and how he abhorreth and detesteth whatsoeuer is foule and filthy, polluted and prophane: and therefore he willeth all lepers, al that haue an issue, or haue touched any dead corps should be cast out of their tents. Moreouer, all deceitfull and fraudulent persons, that haue beguiled their neighbors through falsehood and forgery, shal no otherwise be accepted, then by confession vnto God and restitution vnto men. Lastly, the iealousie of the suspitious husband, is so corrected & reformed by a ceremoniall obseruation, as by a speciall remedy, that either he is cōpelled to acknowledge his suspition to be false, or else if the affection be iust, he vnderstandeth it to be approued by the testimony of God himselfe; and so euill is taken away out of Israel by the sentence of God the auenger.
Touching the first point, which is concerning the putting out of their tents ye vncleane, we are to obserue 2 things. First, the commandement of God: secondly, the execution therof. The commandement is propounded, and then cōfirmed by strength of reason. It is propounded both by his parts, and by the manner of it. The parts of the commandement are three, distincty set downe; first, touching the lepers, they must be put out from among thē, and haue a place assigned vnto them to dwell apart by themselues, out of the tents of the rest of the Israelites, lest by daily conuersing with them, they should infect and corrupt others. Secōdly, touching such as haue running issues about them, of which we haue spoken before, in the booke of Leuiticus, these also must depart out of the hoste. For albeit there were no feare of infection in these, as also in those that follow, yet there was a legall impurity, and a ceremoniall vncleannes in them, putting them in mind of the foulenes of sinne. Thirdly, such as haue touched a dead carcase, must also goe out of the hoste; these were also vncleane for a certaine season. The first sort, to wit, of the lepers, was infectious: the two latter were accounted vncleane and abominable, in respect of the law and ordinance of God that forbade those ceremonies, vntill the time of the restoring of all things: and yet some of them could not be auoided, as the touching of the dead.
These are the parts: the manner followeth, shewing that this commandement is generall, and toucheth all ages and sexes, yong and old, male and female, Prince and subiect, rich and poore, there must no partiality be vsed, God will haue none of these vncleane persons to be spared or suffered among his people, from the king that setteth on his throne, to the begger that lyeth on the dunghill. Hereupon Moses saith, both male and female ye shal put out, without the campe shall ye put them. And in the booke of Deuteronomy, it is said,Deut. 24. [...] Take heed in the plague of leprosie, that thou obserue diligently, and doe according to all that the Priests & Leuites shal teach you: as I commanded them, so ye shall obserue to do: Remember what the Lord thy God did vnto Miriam by the way, after that ye were come forth out of Egypt. She was the sister of Moses and Aaron, & had gone before the women in singing the praises of God, for their deliuerance at the red sea; yet when she spake against Moses, Num 12.14 she was shut out from the campe seuen dayes, according to the law,Leui. 13.4 [...] All the dayes wherein the plague shall bee in him, he shalbe defiled, he is vncleane, he shal dwel alone, without the camp shal his habitation be. The practise hereof we see in Gehazi, the seruant of Elisha, because he had taken two talents of siluer contrary to the wil of the Prophet, he said vnto him,2 Kin 5.27. The leprosie of Naaman shal cleaue vnto thee, and vnto thy seed for euer; and he went out from his presence a leper as white as snow. In the seige of Samaria by the Syrians, it appeareth that foure leprous men dwelt out of the citie, who for feare of that great and mighty hoste abode at the entring in of the gate, 2 King. 7.3. and were the first messengers of glad tidings, that the enemies had broken vp their campe in haste and were fled away. When Ahasiah presumed in the pride of his heart to execute the priests office, the Lord smote the king,2 King. 15. [...] so that he was a leper vnto the day of his death, and dwelt in a seuerall house. Thus we see how this law was executed without al respect of persons or degrees and estates of men, high and low, bond and free, master and seruant.
The reasons of the former commandement follow, which are two in number: the one drawn from the nature and condition of these vncleane persons: the other, from the person and presence of God, The former reason concerning the foulenesse of the leprosie, in these words, lest they defile their camp, may bee thus concluded,
The conclusion of this argument, is ye commandement it selfe mentioned in the 2 verse: so also is the second part in the end of ye same verse. The first proposition is to be supplyed. The next reason, drawne from the Lord himselfe, in these words, I dwell in the mids of them, is thus concluded, ‘If God dwel among his people, then no vncleane thing is to be tolerated among them. But God dwelleth among his people, [Page 257] Therefore no vncleane thing is to be tolerated among them.’
The parts of this argument are partly expressed, and partly vnderstood, as we shewed in the former that went before, and therefore need not be repeated.
Thus much of the commandement: the execution heereof followeth in the 4. verse, set downe, first generally, and particularly. Generally, the children of Israel did so, Particularly, they put them out of the campe, as the Lord spake vnto Moses. Now whereas the tents among the Israelites were threefold: one, of the Tabernacle: another of the Leuites: the third of the Tribes: [...] in Nume. [...]5. sundry of the Hebrews hold that such as were leprous were banished from them all three: that such as had running issues, were suffered in the campe, but neither in the court of the Tabernacle, nor among the tents of the Leuites: and that such as were defiled by touching the dead, were onely banished and excluded out of the court of the Tabernacle and the Tabernacle it selfe. But these are more curious speculations, then well grounded obseruations, whereof the Hebrew Rabbins are full, and seeme to be ouerthrowne in this place, where they are thought to be established, forasmuch as Moses ioyneth all these 3. together, and turneth them out of the host.
[...]biect.Before we proceed to handle the doctrines of this diuision, it shall not be amisse for vs to answer one obiection, which we will do briefly, and that is, whether God, in requiring the lepers to be put out of the campe, doe respect the bodies of his people, or not? forasmuch as the leprosie was a contagious and infectious disease. [...]nswer. I answere, I am not ignorant how diuersly diuers men doe carry this, and vnderstand hereby, that God as a prudent and prouident Lawgiuer, giueth wholesome counsell and direction, lest contagious diseases should creepe among the people, and so infect one another. But this is too weake a coniecture and collection, & reacheth not to the purpose, nor attaineth to the intent of God, who respecteth the soule rather then the body. For he doth not in this place giue counsel as a Phisition that prouideth for the health of his patient: but he dealeth as a Physition of ye soule, and therefore vnder these outward rites and ceremonies, he would traine them vp, & teach them to giue themselues to holinesse of life, to study to attaine vnto, and acquaint themselues with purity, and to beware of all filthines and vncleannesse. This appeareth in the example before set downe of such as were driuen from the company and society of men, being stricken with the leprosie by the hand of God. Besides, this reason is rendred of their casting out of the hoste, lest they should defile the campe in which the Lord dwelled. Lastly, we see that such as haue issues in the flesh, & such as touch the dead, which are no infectious diseases, and the one no disease at all, are ioyned with the leprosie in this chapter, so that the drift & intent of God in this place, is, not to prouide for the body, or to keepe the people in health and strength, but for the soule, that they may be preserued from sin, & from the infection of sin.
Now, if any aske whether the disease of the leprosie be not contagious, and therfore whether it be not expedient, that all such as are taken and touched with it, should be barred and banished from the society of men: I confesse this is true and conuenient, & ought to be so: but this was not the chiefe and principall end that God respected, and therfore this is left to the Physitians and Masters of that profession to iudge according to the rules of art and experience. God committed the matter to the Priests, that they should order all things according to the directions giuen vnto them: it had beene much safer to haue committed and commended the matter to such as had iudgement in that faculty.
Moreouer, we must consider,The leprosie of three sorts. that as this disease was foule and filthy, vgly and feareful, so there are three sorts of it named in the law, to wit, the leprosie of the body, the leprosie of the garments, and the leprosie of the house: so that it is most probable according to ye opinion of the learned, that the Iewes in a proper and peculiar manner (vnknowne to vs at this day, and vnknowne to the Iewes themselues at this day) were troubled and tormented with this disease. Euen as we, that are cast into the last age of the world, haue diseases that follow some sinnes, which in former times, were not knowne to the Physitians themselues. And heereupon no doubt prophane writers tooke occasion to deuise sundry lyes and slanders against, the whole nation of the Iewes, as if it were hereditary vnto them, and that all the posterity of Abraham were full of botches and blisters and itches, and therefore were driuen out of Egypt by force,Ioseph. antiq. lib. 9. lest they should corrupt the rest with their infection. This forged surmise had ancient Authors to rest vpon,Cornel. Tacit. Iustin. lib. 38. and is as likely to proceed from the Egyptians themselues, a proude and hauty people, as from any other; who being ashamed of the plagues that were sent among them, and inflicted among them, and desirous to blot out the memory of the reproch of their nation, and of the vengeance of eternall God, turned the iudgement of scabs & blisters that fel vpon thē, from themselues, to the people of Israel, as if they had infected them, & were for that cause compelled to banish them out of Egypt, lest they should corrupt the whole countrey with their maladies. But if this had bin the true reason of their departure, why did they retaine them so long among them, and in the end, bestow vpon thē siluer and gold, iewels and precious stones, thereby spoiling themselues to enrich their enemies? or why did they persecute them with such hatred at the red sea, that themselues were drowned? Furthermore, among ye curses that God denounceth to bring vpō his people for the contempt of his word, & disobedience [Page 258] to his lawes,Deut. 28.27. he threatneth to smite them with the botch of Egypt, and with the hemrohds, and with the scabbes, and with the itch, whereof they should not be healed.
Lastly, if the people of God had beene haunted and vexed with any such filthy diseases, the Lord would neuer haue established such sharpe and seuere lawes among them, the like whereof were not to be found among forreine nations, whereby such were separated from the company of men, as had any loathsome and noysome vlcers and sicknesses following them: yea, if any suspition did arise, they were seuered and sundered from the rest for a time, vntill the trueth were throughly knowne, and found out, as appeareth at large in the booke of Leuiticus.
[Verse 2. Command the children of Israel that they put out, &c.] Heere we haue a plaine and expresse commandement of God, charging Moses to put out lepers & vncleane persons from the Congregation. The Apostle Paul speaking of fornicators and incestuous persons that were vncleane liuers, vncleane in body and in soule, vseth the same word, Put out such from among you, 1 Cor. 5.13. thereby Doctrine 1 shewing what God intended by this Ceremony:Obstinate sinners are to be cast out of the Church. the substance whereof teacheth this truth, namely, that obstinate sinners are to be cast out of the Church. All open offenders and vnreformed persons by the dreadfull and direfull sentence of excommunication, as it were by the two edged sword of God, are to be cut off from the fellowship of the Church, and from all the priuiledges that belong vnto the faithfull. This ordinance of God hath good ground vpon the separation mentioned in this place, which was not commanded as a ciuill policy to keep the whole from the sick, but as a part of Ecclesiasticall discipline, inasmuch as the Priests the sonnes of Aaron had the whole knowledge of the cause, as well the shutting of them out, as the receiuing of them into the hoste, as we shewed by sundry examples before. There are that draw the originall of this Church-censure euen from Adam, whom the Lord cast out of Eden, and set an Angel at the entry of the garden, who by shaking the blade of a glistering sword, feared him from re-entring, and suffered him not to touch or taste of that tree which was a Sacrament of life vnto him. The like doe the Hebrew interpreters obserue touching Caine, Gen. 3.24. whom the Lord cast out and banished from the face of God, Gen. 4.14. as the lepers were cast out of the fellowship of men. For what else is the face of God, but the place appointed for his worship, where he was wont to appeare to the Fathers, and where Adam and his family met together to serue him and to sacrifice vnto him? And al [...]his was before the law, when the sons of God were manifestly distinguished from the sonnes of men, Gen: 6.1. In the time of the Law, we haue many ceremonies to this purpose. We see that the vncleane were kept from comming to the Tabernacle, from entring into the Temple, from the partaking of the sacrifices, and from eating the Passeouer.Num 19. [...] 20. and 9. [...] So in another place, the Lord threatneth, that he shalbe cut off from his people, that being vncleane eateth of his sacrifice, and that the sacrifice shal profit him nothing, nor be accounted to him to take away his sinne, but that it shall remaine vpon his owne head. These are no obscure types & darke shadowes, but liuely pictures and patternes that represent vnto vs ye nature of excommunication. Let vs come to the new Testament.Mat. 16.13. and 18.18. The vse of the keyes to open and shut, and the words of binding and loosing, come directly to this purpose. And as this trueth is taught by precept, so it is farther enlarged and warranted by sundry examples. Abraham is commanded to cast out the bond woman & her son, Ge. 21.10, [...] out of his family which was the Church. Hymeneus and Alexander, 1 Tim. 1.13. [...] concerning the faith made shipwrack, & are deliuered vp vnto Satan, that they may learne not to blaspheme. The Apostle commandeth the Church of the Corinthians to purge out the old leauen, that is,1 Cor. 5.7.13. as it is expounded afterward in plaine words, put away from your selues that wicked person. Wherein he alludeth to the law of Moses: such as were to eat of the Passeouer, were bidden to put leauen out of their houses,Exod. 12.15 [...] 23.18. and 3 [...] 25. and to prouide that no leauened bread were found among them. The Israelites were not to kil the Passeouer, before they had rid their houses of it. It was not enough for them, not to vse, or not to touch leauened bread, but they were charged to remoue it from them, and then they should be sure not to be partakers of it, nor to be tempted by it, to eate thereof. To these euident proofes, it were easie to adde sundry other, but these are sufficient to shew vnto vs, that open and obstinate sinners are not to be fostered in the Church, but to be put out of it.
The reasons heereof are diuers, and that in Reason 1 diuers respects, both in respect of God, and in respect of the Church, and in respect of the offenders themselues. First, it would be reprochfull to God and his sonne Iesus Christ, if they that leade a wicked and wretched life should be admitted freely to his Table, as if his people were a cōpany or conspiracy of prophane persons:Col. 1.24. whereas the Church is the body of Christ. If then his body should consist of such filthy loathsome & stinking members, the reproch of it, would redownd vnto the head. The Apostle telleth the Iewes that the Name of God is blasphemed among the Gentiles through them.Rom. 2.24. If then wicked men should be suffered and cherished in the Church, the enemies of the Gospel, would take occasion thereby to blaspheme the Name of God, as if the Christian faith did either make men wicked, or did winke at wickednesse, or did encourage them to liue wickedly.
Secondly, by continuall company with the Reason 2 wicked, the godly are corrupted. We are all prone to euil, as Adam to lay hand on the forbidden [Page 259] fruite, we are ready to goe out of the way: and when we haue euil examples before our eyes, we soone take the occasion that is offered, as when fire and to we come together.
This reason is vrged by the Apostle, 1 Cor. 5, 6, 7, 11. Your reioycing is not good: know ye not that a little leauen leaueneth the whole lumpe? There is danger to the rest of the Church to retaine among them euill men. It is a meanes to spread sinne abroad into euery part, vntill the whole body become abhominable, and therefore it is better that one member be cut off, then that the whole body of the Church should perish. The offender then is to beare the punishment of his sinne, that the rest may be kept from sinning.
Thirdly, they are to be cut off, to the ende Reason 3 that such as are wicked liuers, may begin to be ashamed of themselues and their wickednesse. It is profitable to themselues, that their vngodlinesse should be punished, that they by the feeling of Gods chastisement may awake out of their sleepe, who, by sufferance & winking at their sinne, would grow more obstinate. This is the reason set downe by the Apostle in many places. The incestuous person, that had committed such fornication as is not so much as named among the Gentiles, must be barred and banished from the city of God, and deliuered vnto Satan, for the destruction of the flesh, that the Spirit may be saued in the day of the Lord Iesus, 1, Cor. 5, 5. We must haue no company with scandalous liuers, that they may bee ashamed. [...]ess. 3:14. In like manner also heretickes must bee proceeded against, and cast out by the highest censure, that they may learne not to blaspheme.
Before we come to the vses, let vs answer Obiection 1 a few obiections, thereby to cleere this point which hath beene gainsaied and contradicted by many. First, there is obiected against it, the Parable of Christ, Math. 13, 30. touching the tares, where the housholder commandeth his seruants to suffer the tares and wheat to grow together vntill the haruest, that is, the end of the world, verse 39. then shall the tares be gathered and bound in bundles to be burned, but the wheat shall bee gathered into the barne. This they expound, as if Christ should command the Ministers not to excommunicate any of the wicked, but to tollerate them together with the godly. But this were to make Christ to speake with two tongues, [...]er. and to vtter things contrary one to another: for in the 18. chapter of that Gospel, he doth expresly command it to be practised. Besides, we are not to sift euery part of a Parable, but to mark the scope. Now, his purpose is not to set downe the duty of the Ministers, but to comfort all the seruants of God, when they behold publike scandals and open offences euery where to arise, euen in the middest of the Church, so that it cannot bee cleane purged; forasmuch as in the end it shall come to passe, that albeit notorious sinnes breake out as vlcers in a body, yet all stumbling blockes shall be remoued and taken out of the way, and all that worke iniquity shall bee cast into hell. This is it that he teacheth, chap. 18, 7. Woe to the world, because of offences: for it must needs be that offences come, but woe to that man by whom the offence commeth. And the Apostle saith, There must be heresies, that they which are approued, may be made manifest, 1 Cor. 11, 19. Heere the faithfull and hypocrites are mingled together in the Church, as wheate and chaffe in the floore, and as good fish and bad in the net. When we see this, we ought not to be discouraged, but rather labour that we may be good Corne, fit to be gathered into the Lords Garner, when he shall send his Angels to gather out of his kingdome all things that offend, and them which doe iniquity; then hee shall cast them into a furnace of fire, where shall be weeping and gnashing of teeth, Math. 13, 41, 42. That this is the drift of Christ, and the meaning of the Parable, appeareth by the interpretation that is giuen of it in that place, wherein he maketh no mention at all of those seruants which are supposed to represent the Ministers: which, if it had bin as these would inferre, he would not haue left out. But he insisteth cheefely and principally vpon this, that when all things shall be dissolued, all offences and offenders shall be gathered together, and cast as it were one bundle into hell. They then are deceiued, that thinke it is not necessary to purge out the great and grosse offenders. The Church is the City of God, excommunication is the sword: it is the Schoole of Christ, this is the rod, as the Apostle calleth it: it is the Temple of God, this is as it were the whip, to scourge out such as abuse it & themselues: it is the body of Christ, this is as a medicine to cure the diseases of it: it is the vine and sheepfold, this serueth to keepe the foxes and wolues from it.
Secondly, some obiect that it is not needfull Obiection 2 vnder a Christian Magistrate, who is charged to punish such as liue dissolutely and disorderously, inasmuch as he beareth not the sword in vaine, Rom. 13. It belongeth vnto him to take away life or limbe, according to the nature and quality of the offence. What place then is there for excommunication and Ecclesiasticall iudgements? I answer, Answer. Christ hath setled this as a perpetuall order in the Church, Math. 18, 17. If he shall neglect to heare them, tell it vnto the Church: but if hee neglect to heare the Church, let him bee vnto thee as an heathen man, and a Publican. Where, alluding to the custome of the Iewish Church, hee sheweth also, that the Christian Church cannot want this spirituall iurisdiction. These thē are not contrary, they stand well together, neither doth the one hinder or ouerthrow the other. Neither are we to thinke, that Christ pointeth out the ciuill Magistrate, when he saith, Tell the Church: as some suppose,Erast. thes. but an Ecclesiasticall Senate. Neither doth he meane when hee saieth, Except hee heare the Church, let [Page 260] him be to thee as an heathen or a Publican, except hee heare the Magistrate that is of the same faith and religion with thee, thou maist go to law with him, as if he were an heathē or Publican, and haue him before the Romane Magistrate that is prophane. For Christ speaketh not onely to the Iewes that then liued, but giueth a remedy to bee vsed at all times. The promise that followeth, whatsoeuer ye shall binde on earth, &c. belongeth not to one time, or to one place, or to one people, nor to the ciuill Magistrate, nor to ciuill wrongs; but pertaineth to the conscience, and had bin impertinently & vnproperly added, if Christ had spoken of seeking ciuill remedy, against ciuill harmes and iniuries: which will farther appeare by the reasons following.
First, if by the word Church, the ciuill Magistrate were to be vnderstood, then ye words concurring in the text touching binding and loosing, and vsed elsewhere to the same effect touching opening and shutting, remitting & retaining of sinnes, shewing the Churches power, doe not signifie spirituall power, but ciuill: but they doe not so signifie, neyther were euer so vnderstood of any vntill our times.
Secondly, the authority heere spoken of was such, as the Disciples present should somtimes in person exercise and execute, for so Christ saith vnto them, verse 18. Whatsoeuer ye shall binde on earth, shall be bound in heauen, & whatsoeuer ye loose in earth, shall be loosed in heauen. But these exercised not ciuill power, but spirituall iurisdiction: therefore this authority heere spoken of, was spirituall, not ciuill.
Thirdly, Christs words are in this place imperatiue, Tell the Church. Whosoeuer saith that these words are but permissiue, onely suffering men so to do, and not imperatiue, enioyning the same, he goeth against the letter of the text and propriety of the words. But Christ commandeth no man to prosecute his brother ciuilly offending him, before the ciuill Magistrate. He commandeth to forgiue him and to be ready to take another iniury, rather then in law to pursue him, Math. 5, 40. Therefore, this action here in this sort enioyned and required at the offended brothers hands, in that Christ saieth vnto him, Tell the Church, is not a ciuill action, but must needs be a spirituall duty, whereby the offenders soule (abiding in sinne, and so in danger to be lost) is to bee recouered, if it may be by this meanes.
Fourthly, the ground and matter of this action (whereupon the whole is inferred) is not ciuill, for then it should more fitly haue beene named, [...], an iniury: but heere it is not so called, but it hath the expresse name of [...], sinne. Therefore the remedy also is spirituall, and the meanes to bring it to passe.
Likewise, he teacheth a little before of offences spirituall, and of the cure of them: then he sheweth our duty of seeking and recouering euen one brother going astray,Math. 18, 12, 13, 14. comparing this to the seeking and recouering of a lost Sheepe straying from the flocke in the wildernesse, which also is a spirituall affaire and businesse. These things being thus laide together, with the words immediately following, and both compared together; there is no shew of reason, why it should not concerne the same matter with the former, there being still one coherence and knitting vp of the argument, and that most fitly in this discourse.
Lastly, Christ was no ciuill Lawyer, neyther set any ciuill Courts and courses of law, neyther was this his calling. But this was his office, to giue order for his Church, and to establish the gouernment thereof. Neither was there any speciall occasion to speake of ciuill going to law: here was no question put to him concerning any such matter, so that he should thus haue answered nothing to the purpose. Wherefore, by these particular considerations we may conclude, that to take the word Church for a company of ciuill Magistrates, vsing ciuill, not spirituall authority, for a bench of Iusticers, or a Senate of Magistrates, hath no approbation of any author. In prophane writers, it signifieth a whole ordinary assembly of people met together for ordering ciuill affaires, guided therein by some Magistrate. They then are very much deceiued, that take the word in a ciuill sense, & vnderstand it of ciuill proceedings.
Againe, when the Apostle, speaking of the incestuous person,1 Cor. 5. willeth him to bee deliuered to Satan, for the destruction of the flesh, they expound it of an extraordinary punishment inflicted vpon him by the diuell, whereby hee tormented his body. Such a miraculous punishment was laide vpon Ananias and Sapphira by Peter, and vpon Elymas by Paul. But this is not the right interpretation & true exposition of this place. For albeit God oftentimes vse the diuell as his instrument, both to chastise his children, as we see in Iob, and to punish the vngodly, as we see in Saul, so that the power of Satan is the power of God; yet this is not intended by the Apostle,Parae. i [...] 1 C [...] 5. quest. 1. as appeareth by the circumstances which may bee obserued in this chapter.
For first, hee reprooueth the Corinthians, that they had cherished a most wicked man among them, and had not long before put him out, as verse 2. Ye are puffed vp: but he did not, neither could he reproue them, because they had not wrought a myracle, because the gift which Peter and Paul had as the Apostles of Christ, was not common to euery Christian, nor to all Churches: therefore hee reprooued them because they neglected an ordinary duty.
Secondly, he commandeth them that themselues should take him away, saying, Put him out from among you: but it had beene vnreasonable to require a myracle at their handes, which he knew they were not able to worke.
Thirdly, if he had intended such a miraculous action as they performed against hypocrites and enemies of the truth, what neede had there beene of a solemne assembly and consent of the Church? But in putting of him out, the Congregation had an interest, ver. 4. When ye are gathered together; &c: my spirit, with the power of our Lord Iesus Christ. [...]r. 5, 4.
Fourthly, this appeareth also by the ende for which he was to be deliuered to Satan, for the destruction of the flesh, that the spirit may bee saued in the day of the Lord Iesus; [...]r. 5, 5. that is, that he may repent of his wickednesse in this life, and so be saued in the life to come. This also is noted to be the end wherefore he deliuered Hymeneus and Alexander to Satan, that they might learne not to blaspheme, that is, yt they might renounce their heresies, and imbrace the true faith, and so repent of their former impiety and iniquity. Therefore hee would not haue him smitten with sudden death, and taken out of this life, and so the time and gift of repentance to be cut off from him.
Fiftly, what it is to deliuer to Satan, and to take away, the Apostle expresseth in other places; keepe not company with them, with such eate not, purge out the old leauen, that they may blush and be ashamed, & so amend their euill waies.
Sixtly, if this had beene meant of such extraordinary punishments, the Apostle might haue done this by his Apostolicall authority, and needed not to haue troubled the whole Church with it.
Seuenthly, that which the Apostle heere commanded, the Church no doubt practised: but they did not take him away out of this world by any myracle, neyther deliuered him to bee possessed and punished bodily by the diuell, but rather proceeded against him with the censures of the Church, as appeareth in the second Epistle, where he willeth them to comfort him being afflicted, [...]or. 2, 6, 7. to receiue him being penitent, and to cure him beeing wounded.
Lastly, if he had willed them to kill him, he had willed them to rush into the Magistrates seate, which he would neuer doe: for this is proper to the Magistrate alone that beareth the sword. Seeing therefore we haue the commandement of Christ, and the practise of the Apostle, to warrant the sentence of excommunication, there shall alwayes bee place for it in the Church, euen where the Christian Magistrate is setled & established. Paul would haue them assemble together in the Name of Christ, [...]or. 5, 12. that is, by his will & commandement: and afterward hee sheweth that the Churches office is to iudge them that are within, albeit the Magistrate haue a sword put into his hand by the ordinance of GOD. What then? There is a twofold sword, materiall, and spirituall; he taketh vp the materiall sword, and striketh with it. The Church handleth the spirituall sword, which is the word of God: so that the Magistrate taketh away the wicked one way, the Church another way. The Magistrate killeth and taketh away life, if the cause require: the Church medleth not with corporall punishment and shedding of blood. The Magistrate proceedeth directly according to the Lawes against offenders, albeit they repent; because he respecteth the execution of iustice, and the reuenge of the dishonour done to God: The Church proceedeth not in that order, but obserueth the degrees appointed by Christ,Math. 18, 15. If thy brother shall trespasse against thee, goe and tell him his fault betweene him and thee alone, &c: and if the offenders repent, they are ready to forgiue thē. For this is the marke whereat excommunication aymeth, and the end whereto it tendeth, yt the sinners being ashamed, may be brought to repētance, & that such as liue in the church might not be corrupted, forasmuch as a little leauen leaueneth the whole lumpe.
Lastly, it may be said that we should rather Obiection 3 labour how and which way to bring more into the Church, then to exclude any out of the Church. Men are ready to goe fa [...] enough out of it, but they returne slowe enough to it. We are to endeuour to call men to the Sacraments, wc are encouragements to godlinesse, rather then to keepe them frō them for their wickednesse. It is a signe we lacke charity toward them, when wee hide from them that which should do them good. I answer, Answer. it is our duty to do both of them, to wit, both to encourage them to godlines, and yet to keepe them from them so long as they lye in open wickednes not repented of: not the first without the latter, nor the latter without the first, lest wee bee compelled to giue that which is holy to dogges. Did the Lord himselfe want charity toward Adam, whē he sent him forth from the Garden of Eden, Gen. 3, 22. lest he put foorth his hand and take also of the Tree of life, and eate, & liue for euer? The Sacraments of God cannot profite or helpe wicked men. The Supper of the Lord is onely auaileable and comfortable vnto them which come worthily, to wit, with true repentance, with sound faith, and with vnfained charity: touching others, it turneth to greater iudgement and condemnation. This doth the Apostle teach, 1 Corin. 11, 27. Whosoeuer shall eate this bread, and drinke this cup of the Lord vnworthily, shall be guilty of the body and blood of the Lord. Is it not a worke of charity to stay his course that is running into dā ger, and like to hurt himselfe? to hinder our brother from such an action as that he eateth iudgement to himselfe, and maketh himselfe guilty of horrible sinne? This were a strange kinde of charity, to suffer a man to thrust himselfe through with his sword, or to cast himselfe downe headlong from a steepe Rocke, when we may hinder him from so doing. The Apostle Iude giueth vs other direction in his Epistle, that we should haue compassion of some making a difference, and others saue with feare, Iude 22, 23. [Page 262] pulling them out of the fire. Wherefore, there is no wrong done to impenitent persons, if they be excommunicated, and consequently barred from the Supper: but rather a great benefit is bestowed vpon them, and their saluation furthered by this means. Neither let any say, Obiect. that the Church vsurpeth vpon the Magistrate, and taketh from him his office. For if this were a good reason, Answer. it was neuer lawfull, neither euer shall bee, for the Church to excommunicate any offenders: because it belongeth to the Magistrate as his duty to punish offences, whether he be a Christian, or no Christian. How then is it, that wee take away this authority from the Church, in the time of a Christian Magistrate, and yeeld it to the Church when a wicked Magistrate is set ouer it, forasmuch as there is like reason and office of them both? If it bee farther obiected, Obiection. that there are some sinnes which an euill Magistrate will not meddle withall, as blasphemy against Christ, heresie, and such like, as Gallio the Deputy of Achaia, accounteth the mystery of religion concerning Christ, a question of words and names, and professeth, hee will be no Iudge of such matters; whereas, if it were a matter of wrong, he would heare thē, Acts 18, 15. Wherefore, vnder a wicked and idolatrous Magistrate, excommunication may be vsed, not otherwise. I answer, Answer. from the lawfulnesse of it vnder a Magistrate that is no Christian, we cannot conclude the vnlawfulnesse of it vnder a Christian Magistrate: for this is no good consequent, neither is it a sufficient cause against the expresse commandement and institution of Christ.Zanch. de redempt. li. 1. c. 19 The cause of the institution of excommunication is not the punishment of sinne, but the saluation of a sinner, the edifying of the Church, and the glory of God. But the scope of the ciuill Magistrate and his office, is to punish sinne, and respecteth not either the saluation or damnation of the sinner, so that albeit he repent, yet he spareth him not, but suffereth the law to proceede against him. The Church according to the doctrine of Christ, smiteth none with the spirituall sword, but such as are impenitent; and doth not this vnto death, but vnto life, and therefore receiueth them that repent. Againe, the manner that they both vse in correction is diuers: the Church correcteth by the word, the Magistrate by the sword, or such like outward punishment. To conclude this point,The vse of excommunication ought to be perpetuall in the church. the vse of excommunication ought to be perpetuall in the Church, whether it haue a Christian Magistrate or not, whether he doe his duty, or do it not. For first, the doctrine of reprouing our brother betweene vs and him alone, as also of taking two or three witnesses, ought to remaine in the church and haue continuall vse, whether the Magistrate be a Christian or Pagan. Therefore that also which followeth, If he heare not the Church, let him be to thee as an heathen or a Publican, whereby the doctrine of excommunication is established, ought to be perpetuall. If one part of this discipline stand in force at all times, then doth the other also, forasmuch as Christ maketh no exception betweene the one and the other. Againe, it is lawfull for the Church, whether the Magistrate be a Christian or no Christian, to loose them that are bound, and to receiue into the Church such as are cast out for their contumacy and continuance in sinne, when once they repent. Therefore also it is lawfull to cast out, and to binde those that are impenitent: and as the first is alwaies ratified in heauen, so also is the latter. For Christ without any difference or distinction gaue both these iurisdictions & authorities to ye church, Whatsoeuer yee shall binde on earth, shall be bound in heauen: and whatsoeuer yee shall loose on earth, shall be loosed in heauen, Mat. 18, 18.
Lastly,Paraeus co [...] ment in 1 C [...]. [...] where the causes of the Law are perpetuall & vniuersall, there the law must also be acknowledged to be perpetual and vniuersall. But the causes of this power of the church, are perpetuall & vniuersall, as first the comandement of Christ, Mat. 18, 18. 1 Cor. 5, 5. Secondly, that obstinate sinners being made ashamed, may bee brought to repentance. Thirdly, that no others should be infected by their euill life and corrupt example. Fourthly, because it is the ordinary office of the Church to iudge them that are within. Therefore,1 Cor. 5, 12. the Church hath this authority, when it hath christian Magistrates, as well as when it is without them.
Thus farre touching the remouing of obiections. Vse 1 The doctrine being cleered from all doubts that might distract vs, let vs now come to the vses. And seeing there ought to be excommunication of scandalous and impenitent offenders, it should moue vs to enquire and learne what excommunication is, not as it is commonly vsed, but as it ought rightly to be practised, to the end we may esteeme of this censure and sentence, and stand in feare of it: Excommunication therfore is a sentence of the Church, whereby a member thereof, Excommunication, what it is. conuicted of some greeuous crime, and by no means brought to repentance, is driuen out of the Church, and cut off from the communion and fellowship of the faithfull, that thereby he may be driuen to repentance. This description consisteth of diuers parts: first, it is a sentence of the Church: secondly, it must be executed vpon him that is a member of the Church. Thirdly, the party delinquent must be conuicted of some greeuous crime or crimes. Fourthly, it stretcheth to him that cannot bee otherwise brought to repentance. Fiftly, he is driuen from the visible and outward communion of the Saints. Lastly, the end or vse of it, is to make him ashamed that hath offended. These sixe seuerall points touched before in the former description, haue euident confirmation out of the word of God, which I will breefely prooue, and then make vse of euery particular.
First, I say, that excommunication is a sentence [Page 263] of the Church. [...]irst part [...]e descrip [...] Our Sauiour commandeth to tell the Church, Math. 18, 17. Loe here, to whom he sendeth vs. Againe, he saith, If he heare not the Church, &c. So the Apostle speaketh, 1 Cor. 5, 4. When ye are gathered together in the Name of our Lord Iesus Christ; From hence wee learne sundry points: first, such as are themselues out of the Church, and no true parts of it, haue nothing to doe with it. They haue no authority committed vnto them, and therefore whatsoeuer they shall do in this behalfe, is of no force, and no better then a sword in a mad mans hand. The keyes of the Kingdome of heauen are committed to the Apostles, and to their successors by Christ himselfe, that they should open the gates of heauen to the penitent and beleeuers, & shut the gates of hell: on the other side, open hell to receiue the impenitent, and shut vp heauen against them.
Secondly, we are taught from hence, the honour and dignity of the Ministery, how great it is, to binde and loose offenders, to open and shut heauen, to remit and reteine sins: so that it belongeth not to priuate persons. It is accounted, and most worthily, a myracle to be wondred at, that Elias did by his prayer shut vp heauen, that it rained not on the earth; and againe opened it, so that the heauen gaue raine, [...]es 5, 18. and the earth brought foorth her fruite. But this power of the Ministery is more maruellous, inasmuch as he brought onely a temporall punishment of famine vpon the land, but they inflict an euerlasting iudgment vpon the vnbeleeuers and impenitent persons. Great is the authority of Princes and Rulers of the earth. They may banish from their kingdoms such as are offenders, but they cannot banish and exclude any from the kingdome of God. They may binde the hands and feet of the body, but they haue no power to binde the soule and conscience. The Magistrate may say, Take his body; but the Minister may say, Let him be deliuered to Satan.
Lastly, we see from hence, that those Churches are deceiued, that cast from them this holy ordinance of Christ Iesus: they are as a body subiect to many diseases, yet want a soueraigne medicine to cure them. For albeit they haue the Christian Magistrate to assist them, and to resist euils: yet his iudgement is externall, not internall: he may punish, he cannot amend and reforme. Euery Church therefore ought to haue this remedy, to take away euill out of Israel.
The second point in the description of excommunication is, [...]e second [...] of the de [...]ption, that it must bee executed vpon him that is a member of the Church. For as it is the sentence of the Church, so it extendeth onely to such persons as are professours in the visible Church, and haue giuen their names to Christ, and submitted themselues to the doctrine and discipline thereof. This is expresly grounded vpon the words of the Apostle, 1 Cor. 5, 11, 12. If any that is called a brother, be a fornicator, or couetous, or an idolater, or a drunkard, &c: with such a one eate not. 2 Cor. 2, 6. For what haue I to doe to iudge them also that are without? Doe not ye iudge them that are within? In like manner, Christ in the Gospel prescribing this spirituall physicke to recouer dangerous sinners, saith, If thy brother trespasse against thee.
From hence we learne, what person is to be excommunicated, to wit, such an one as was called our brother, and registred in the number of the children of the church. For how can he be excommunicated, that is, cast out of the communion, who neuer was in the communion? Wherefore it belongeth nothing at all to those that are out of the church, as Turkes, Persians, Iewes, Pagans, and other Infidels, that were neuer baptized in the name of the holy Trinity, neyther had entrance into the church. This censure concerneth such as are reckoned among brethren, and not accounted strangers from the faith, and aliants from the Common-wealth of Israel. Hence it is, that when Paul had written in an Epistle to the Corinthians, that they should not keep company with fornicators, lest they should thinke he wrote this of all the fornicators of this world, he expoundeth himselfe, that he vnderstood it not of all wicked persons in generall, for then they must needs goe out of the world, Verse 10. but of such as were members of the church, and would needs be called brethren. These are they that giue scandall to the enemies of God and his Gospel: through them the Name of God is blasphemed, the church is contemned & slandered, the word is reuiled, the weake are offended, and the rest of the parts infected, and therefore deserue worthily ro bee excommunicated. The church taketh care of all her children, shee is as a carefull mother and tender Nurse that hath promised to bring them vp, & to see them rightly ordered and gouerned, and therefore ought to vse all good meanes for their recouery, that their spirit may bee saued in the day of the Lord.
Againe, we are put in mind heereby of the folly and corrupt dealing of the Church of Rome, who directly crosse the doctrine of the Apostle, and set themselues in the place and seate of God. For as they haue defiled the most holy ordinances of God, the word, praier, sacraments, and worship of God, so they haue horribly abused the institution of excommunication, as wee shall see farther afterward. The truth is, they haue nothing to doe with excommunication, they are fallen from grace, they haue denyed the faith, they haue defiled themselues with Idols, they will not haue Christs righteousnesse imputed vnto thē, they set vp their owne works, & seeke iustification by thē, they will not receiue Christ to be their onely King and Priest, they will merite saluation for themselues, and therefore they are not a true, but a false Church. But excommunication is the Churches right, it is [Page 264] none of theirs, that are not the Church: so that albeit they curse vs and banne vs euery yeare, yet it hurteth vs not, forasmuch as the curse that is causelesse, shall not come. But suppose they were the true Church, and wee out of the Church, (who hold all that refuse to be subiect to the Popes supremacy, to bee no Church at all) how commeth it to passe that they dare excommunicate vs, who neuer were of their communion, and do not belong to their iurisdiction? They teach, we are out of the bosome of the Church; and Paul affirmeth, that the Church is not to iudge them that are without: they are therefore abusers and prophaners of this ordinance, euen by their owne confession. Let them either admit vs to be parts of the true Church, or else remit vs to the iudgement seate of God, who iudgeth them that are without. 1 Cor. 5, 13. For as a Prince draweth out the sword against none but his owne subiects, so is this censure to be drawne out against none but such as are subiect vnto it; that is, the Church. If the Church proceed any farther, it may be said vnto it, Who made thee a Iudge and Ruler ouer them?
Lastly, let not vngodly persons & atheists that are out of the Church, bee encouraged heereby to continue in sinne, neither let any enuy their freedome and liberty, because they are not to be touched with Church-censures: but rather let them consider that they shall not escape scotfree; they haue God the Father, high possessor of heauen and earth, a sharpe and seuere Iudge against them and all their euill deeds: for thē that are without, God iudgeth, who wil giue to euery one according to his deserts. Thus much of the second point.
The third part of the description.Let vs go forward in the description. The third thing necessary to be obserued in excō munication, is, that the person offending bee conuicted of some greeuous & hainous crime either against the first or second Table of the law. Hence it is, that the Apostle nameth, not onely whoremongers, couetous, drunkards, railers,1 Cor. 5, 11. and extortioners, but also idolaters: so that as well hereticks and worshippers of Images, sorcerers and enchanters, and such like brethren, as drunkards and adulterers, are to be excommunicated. In like manner, Christ himselfe expresseth not the seuerall kindes of sinnes, for which the brother that offendeth, is to bee excommunicated, but contenteth himselfe to say onely in generall, If thy brother trespasse against thee. So the Apostle Paul teacheth, Tit. 3.10. A man that is an hereticke, after the first and second admonition, reiect. Hereby then we see, that a man is not to be excommunicated and put out of the Church for euery trifle, or for euery sinne, but for scandals and offences that are notorious. A master will not discharge out of his house a seruant that hath serued him, for euery trespas: neither doth the Magistrate draw the sword for euery breach of the law. So ought it to be with the officers of the Church. Again, excommunication must not be vsed at the first, but as the last remedy. A Chirurgeon accounteth lancing, searing, & cutting, a desperate cure. When he commeth to his patient, and findeth swelling and soares in the body, he doth not by and by proceede to cutting off an arme or legge: he vseth first purging and other gentle meanes to try whether he can do any good that way or not. So should it be with vs, according to the counsel and commandement of Christ, he requireth priuate admonitions & exhortations, priuate reproofes and rebukes: and then two or three with vs,Mat. 18, 1 [...]. that in the mouth of two or three witnesses euery word may be established. There is required of vs, patience and much lenity, waiting whether he will by this meanes be amended. Lastly, we may gather from hence, that whiles sinne is secret and vnknowne, no man can bee excommunicated: but then onely when it is made publike and manifest vnto all. Now then it is made publike, when the Church is acquainted with it.
The fourth point in excommunication,The fourth part of the description. is this, that it stretcheth to him only that cannot otherwise be brought to repētance. The cause then, why the church is compelled to proceed so farre against some of her children, is, obstinacy & impenitēcy. For when there is in such offenders, both open wickednes, whereby the Church is offended; & notable stubbornenes, wherby the church is contemned, so that they can by no meanes of the word publikely, & of ye admonitiō priuatly, be reformed, excommunication must follow of necessity, that hereby (if it be possible) some good may be wrought in them. Hereupon Christ himselfe saith, If he neglect to heare the Church, let him be vnto thee as an heathen, or a Publican, Mat. 18, 17. Such therfore as haue offended, and truly repent of their sins, giuing euident testimonies of their vnfained conuersion, ought to be spared, & not censured: to be comforted, not terrified: to bee retained in the church, not reiected & cast out of the Church. Secondly, this sheweth that impenitency is a most greeuous sin, and next to infidelity the greatest. For as faith is the mother of repentance, so is an vnbeleeuing heart the cause of impenitency. Of all iudgements that God bringeth vpon the sonnes of men, none is greater then the want of repentance, to haue an heart that cannot repent. To fall into whoredome & drunkennes are greeuous sins, and wound the conscience, & weaken our comfort and assurance: howbeit to continue in them without feeling of them and turning from them, is worse then the committing of the sins themselues. This made the Apostle say,Rom. 2, 4 [...]. Despisest thou the riches of his goodnes, and forbearing, and long suffering, not knowing that the goodnesse of God leadeth thee to repentance? But after thine hardnesse and impenitent heart, thou treasurest vp vnto thy selfe wrath against the day of wrath, and reuelation of the righteous iudgment of God. Among all the blessings of God giuen vnto vs, wee must make great [Page 265] account of a soft and tender heart, which the Prophet calleth an heart of flesh, opposed and set against the stony heart. Such are soone checked and controlled. Lastly, wee learne from hence to make a difference betweene sin and sin, and betweene sinner and sinner. All men fall into sin, and if we say, we haue no sin, we deceiue our selues, and make God a lyar. Neuerthelesse, some are penitent sinners, they hate their sins, and doe with might and maine striue against them. They fight against them as against their enemies. Others, cherish sinne in themselues, and are resolued to continue in them. They make no conscience of them, and cannot be brought to repent for them. Such are not fit to be held members of Christ, and Citizens of the kingdome of heauen, & therefore iustly deserue to be cast out of the church.
[...]fth [...]f the de [...]on.The fift point containeth and includeth in it the substance of excommunication, namely, that it driueth impenitent offenders from the visible and outward communion of the Saints from whence also it hath his name. Open sinners and scandalous liuers are not worthy to liue among the faithfull, nor to come to publike prayers, nor to be partakers of the Sacraments, nor to be admitted to the assemblies of the Church; forasmuch as they would prophane all they touch, as Adam, the tree of life, and therefore was driuen out of the garden. Hence it is, that Christ would haue vs account them as heathen and Publicanes. The Gentiles for religions sake were enemies to the church, and therfore in religion the Iewes were to abstaine from their society & fellowship, whereas in common affaires of this life they were not so restrained. [...]t the [...]icanes [...]. The Publicanes were such as had receiued an office from the Romanes (to whom the Iewes were subiect) to gathet tribute, being as it were Collecters of subsidies, taskes, and tallages impoled vpon the Iewes, who thought it vnfit and vniust that they beeing the Lords people, should pay tribute and custome to the Gentiles, as appeareth in the history of Hezekiah, and of Ioachim in the bookes of the Kings, and by the question propounded vnto Christ in the Gospel, [...]h. 22, 17. Is it lawfull to giue tribute vnto Cesar, or not? Wherfore they were accounted the enemies of the people, and the betraiers of their owne Nation, they coupled them with sinners, and hated thē vnto the death, albeit they professed the same religion, and oftentimes met together in the place of Gods worship. They abhorred these, and could by no meanes brook & abide these men, who for the most part were extreme couetous and catch-polles, [...]e 19, 8. exacting more then was due for them to receiue, or the people to pay: howbeit they hated them not as the enemies of their religion, but as men of a wicked & offensiue life. The Apostle likewise decreeing and determining what should bee done with the incestuous person, willeth the church to deliuer him to Satan, [...]. 5, 5, 7, 13 to purge out the old leauē, and to put away from among themselues that wicked person. Heereby then we see, that these obstinate offenders are to be separated frō those good things which the Lord commandeth & communicateth in his church, as the word, sacraments, & praiers. These are holy things for holy and sanctified persons; but they are as filthy swine, to whom holy things may not bee cast, and as dogs, to whom the childrens bread doth not belong. Now one of the cheefest ends of the censures of the Church, is to preserue holy things in their purity, and to deliuer them, as much as may be, from contempt. Obiection. If it be said, the word is the ordinary meanes of saluation; if then they be denied the word, they be barred from the means of repentance. I answer, Answer. these are such as the bare word can worke no good vpon, and therefore they are vnworthy of it: except peraduenture when some part of the Scripture is expounded, and such doctrine deliuered, as by all probability and likelyhood may serue to bring them to repentance. To admit of them at such times, may seeme not altogether vnprofitable, as for example, when the Minister shall haue or take occasion to handle excommunication, and to shew what a fearefull thing it is to be cast out of the Church, and to bee deliuered to Satan, the enemy of mankinde, and to become his bondslaue. Besides, they want not altogether the meanes of repentance, seeing they are priuately to be admonished, not to be hated and counted as enemies, but euery one is to labor their conuersion. This appeareth farther in these foure points. First,Duties to bee performed to excommunicate persons. we must loue the persons of the excommunicate in the Lord, and thirst after their soules health. Secondly, it is our duty to exhort and rebuke them, so that albeit we loue them, we must take heed we do not flatter them, and so harden them in their sinnes. Thirdly, we are bound to pray for those that are bound by the Church censures. We are not to pray with him, but it is required of vs to pray for him, that God would open his eies & turne his heart. Lastly, we are to assure him, that vpon his repentance we are ready to imbrace him and to receiue him as a brother: forasmuch as there is ioy in heauen for one sinner that conuerteth. Againe, it teacheth vs to auoid the conuersation of such as are cast out of the Church, so far as we can, & are not by some necessary duty as by a band or chaine tyed vnto them, as we shall farther declare afterward. To be familiar with such, giueth thē encouragement to continue in that dangerous and damnable estate. Lastly, wee see it is the duty of the Church, to purge it of such offenders, as a corrupt body of grosse and superfluous humors. We see in the time of the Law, they had in the Tabernacle, not onely the Candlestickes and the Lampes, to giue light: but also pots, pannes, shouels, beesoms, snuffers, snuffe-dishes, & such like vessels and instruments as serued to carry and conuay away all filth and vncleannesse from the place of assembly of the Congregation.
Prou. 25, 4.The Lord will haue the drosse taken from the siluer, that there may come forth a vessell for the finer: neither will he haue any root that bringeth foorth gall and wormewood to be among his people.
Now we are come to the last, but not the least point to be obserued in excommunication,The sixt part of the description. which is, that the principall scope and end of it, is the saluation and recouery of the offender, and the bringing of him out of the wildernesse into the sheepfold of Christ, frō which he wandred and went astray. By his repentance the knot is loosed, which before was strongly tied. It is a medicine, bitter indeed, but wholesome: vnpleasant to the flesh, but profitable to the soule; as an hot iron that seareth and putteth to paine, but it tendeth to health: it worketh sorrow, but it is the godly sorrow that causeth repentance not to bee repented of. The Apostle sheweth this at large in his second Epistle to the Corinthians, speaking of the fruite of the excommunication of the incestuous person, it wrought many worthy effects of true repentance; he was ashamed of himselfe and of his sinne, he had sorrowed greatly for it, and was very neere to desperation, so that he willeth them to forgiue him, 2 Cor. 2, 7, 8. to comfort him, to loue him, and to receiue him againe as a Christian brother. Let no man therefore condemne this censure, or open his mouth against this ordinance of God, so souereigne, so profitable, so necessary: forasmuch as the Church casteth them out for a season, that it may receiue thē againe for euer. Secondly, let no man condemne such persons as stand excommunicated; though we cannot admit of them as Christian brethren, yet they are naturall brethren, & may belong to Gods eternall election. The incestuous Corinthian was iudged of many, 2 Cor. 2, 6. and put out of the society of the Church; yet he was brought to repentance, & laid hold of the promises of the Gospel. We haue this notable example commended vnto vs, that we should make good vse of it. He suffered a greeuous punishment for a greeuous offence, but it was onely to humble him, and to bring him to see his sin, which otherwise he could not, he would not. Lastly, we see that whatsoeuer power is giuen to the Pastors of the Church, is giuen to edification, and not to destruction, 2 Cor. 10, 8. God intendeth and the Church respecteth the destruction of the flesh, and the mortification of the deeds of the old man, but the saluation of the spirit in the day of the Lord. If then this ordinance worke not this sauing effect, it cometh through their fault that doe abuse and contemne it.
Secondly, seeing obstinate sinners are to Vse 2 be excommunicated,The fearefull estate of excommunicate persons. it doth shew vnto vs the fearefull estate and condition of such as are iustly excommunicated, & cut off from the society of the Church, and from the company & communion of beleeuers. They are dragged as dead carcasses out of a City, that others should not bee annoied with the stench and contagion of them. This may appeare vnto vs by many particulars.
First, they haue their names blotted out of the number of the people of God, Gen. 17. Luke 6, 22. This maketh their names to rot, & as dead branches to wither away. No man looketh vpō them but with remembrance of their sin, & with terrour and detestation therof. This is the highest punishment in ye church, it is as a piercing thunderbolt cast downe from heauen vpon the heads of dissolute liuers and incorrigible persons. What greater honor can there be, then to bee the sons and daughters of God, whereby God is made their God? as for others, they are cut off from his protection, they can looke for no blessings to come from him, but all plagues and curses to ouertake them. This is a misery of all miseries: for as he is the God of his people,Hebr. 1 [...]. so he is a consuming fire to burne vp all his enemies. If then we be his people, he loueth vs, he defendeth vs, he heareth vs, he receiueth vs, he honoureth vs: if not, he hateth vs and withdraweth his grace from vs, he leaueth vs as a prey to our spirituall enemies, and cloatheth vs with shame as with a garment. For as the Psalmist pronounceth that people blessed, Psal. 144, [...] whose God is the Lord: so we may truely affirme on the contrary, Cursed is that soule yt hath not the Lord for his God. So thē, the excōmunicate are contemptible persons, and as it were outcasts, the shame of men and the contempt of the people. They are the sonnes of the earth, and may worthily blush to haue any of Gods seruants looke vpon them. They may wander vp and down in the night times, like Owles that hate the light, but may be ashamed to come out of their houses in the day. It were happy for thē if no man did know them, or did speak of thē; wheras now they are neuer remembred without a brand of reproch. All men point at them in the streetes, and are ready to hisse them out of their sight. No man regardeth them that regard not the Lord and his law.
Secondly, the sentence that is pronounced on earth, is ratified in heauen. These men think and perswade themselues that they haue to do onely with men, and so shake it off and set lightly by it, that it might not fit in their conscience: but being iustly pronounced against them in the Consistory of men, it is strongly confirmed in the highest Court of Heauen, as Christ testifieth,Mat. 18, 1 [...].19, 20, What soeuer yee shall binde on earth, shall be bound in heauen. Let no man therfore diminish his sin and lessen his disobedience, as if it were done onely vnto men, or published onely by the Minister, forasmuch as the Lord verifieth the sentence pronounced by him. For Christ Iesus is the Author of it, 1 Corinth. chap. 5, ver. 4. the Corinthians beeing charged to put out from among them him that had offended, must do it in the Name, that is, by the commandement of CHRIST. It is no deuice & inuention of man, for then it [Page 267] it might be eyther contemned, or lesse esteemed; but it is the sentence of the great Iudge, more fearefull then the message of death, instituted of him for the recouery of such as are fallen, and hee will make all his ordinances auaileable and sufficient to accomplish his wil. The end of it is not, to make him that was our friend, to become an enemy: him that was our brother, to become an aliant: him that was in the couenant, to become a stranger to the couenant: but the vse of it rather is, when a man is become an enemy, to reconcile him vnto vs: and when he hath made himselfe a stranger from the couenant and Church of God, to call him backe to an holy communion with vs. For the Ministery of the word, and the discipline of the Church, doe tend to the saluation of men, as we noted before. If the Ministery of the Gospel fall out to be the sauour of death vnto death, it is not the proper effect of the Gospel: the fault is in them that perish, and are of old ordained to destruction, 2 Cor. 2, 15, 16. So then, this censure shall not be without his effect one way or other, but shall worke either the destruction of the impenitent, or the saluation of the penitent. Seeing therefore God himselfe ratifieth this solemne sentence, we should stand in feare of it, & take heed we contemne it not. Let it moue vs vnto repentance, being assured that it shall not be in vaine. Is not the prisoner afraid of the sentence of the Iudge? and when that is published, doth hee not cry out for mercy? When the Lyon roareth, do not the beasts of the forrest tremble? Let vs not therefore bee more senselesse then the Oxe and Asse, then the Horse and Mule that are without vnderstanding, but tremble vnder the mighty hand of Gods chastisement, as the childe vnder the rod, considering, that when the Minister pronounceth the sentence on earth, God denounceth iudgement from heauen, and threatneth to performe it to the vtmost.
Thirdly, the excommunicate are barred from the Word and Sacraments, and from the praiers of the Church. The word can do them no good, the sacraments would do them hurt, we cannot ioyne with them in praier, nothing will preuaile with them. We cannot blesse them & salute them in the Name of the Lord. We passe by them without acknowledging any fellowship or brotherhood with them, neither doe they which goe by, say, The blessing of the Lord be vpon you, [...] 29, 8. we blesse you in the Name of the Lord. They are swine that must be kept from the food that God hath prepared and prouided for his children. Who doth not account the state of Nebuchadnezzar, most wretched and lamentable, when for his pride and presumption against God, he was driuen from the company of men, [...] 4, 25, 33, [...]d 5, 20. and did eate grasse as Oxen? He that before was fed with the fattest and finest of the wheat, when his heart was lifted vp, and his minde hardned, had his glory taken from him, and was deposed from his kingly throne. But the conditiō of these beasts is worse, they want the food of eternall life, and are fed with huskes; they are not suffred to sit at the Lords Table, nor to be in company with his people. They are as runnagates and fugitiues from the face of God, as Caine. They are possessed in a fearefull manner with Satan, as Iudas. The Spirit of God is departed from them, and an euill spirit is vpon them, and vexeth them as Saul. Their hearts are hardned, and they are turned into stones, as Pharaoh. They are stinking chanels and filthy sinkes, and are swept away like dung, as the house of Ieroboam. They are most prophane, and haue solde their birthright, as Esau. They say in their hearts, there is no God, like the foolish atheists. They pray not vnto God, and if they should, their praiers are not acceptable, but abhominable. All that they doe, is reiected and despised, so long as they continue in this estate. If these things were duely considered, as hitherto they haue beene opened vnto vs, and that they had eyes to see them, they might be all-sufficient to breake their stony and steely hearts in peeces, and to enforce them not to remaine one houre in this condition. But behold, yet greater things and more fearefull then these.
Fourthly, our Sauiour teacheth, that they are to be called and accounted as the heathens and Publicanes, Mat. 18, 17. We see then, what we must account of them, no otherwise then Christ hath taught vs, though they were our wiues, or our husbands, or our children, or our seruants, or our kinsfolkes, or our friends, they haue their names giuen vnto them, they are no better then the heathen and the Publicanes. Hee speaketh in these wordes according to those times, as if it were said to vs for our better vnderstanding: Let him be to thee no longer a Christian brother; let him be no part nor member of the Church; account him no faithfull person, but as a Turke or Sarazin. Wee glory in the name of Christians, but such are not to be held in the number of them, but are as rotten members to be cut and pulled from the body. The heathen had no communion with the Iewes, nor the Iewes with them in matters of religion. The Publicanes were men giuen ouer to couetousnesse, vnrighteousnes,Excommunicate persons are infamous. extortion, oppression, and to all kinde of iniquity. If a man should meete them, and tell they are as the Pagans and Paynims, or call them Publicanes & sinners, they would scarse endure it, they would be at defiance with him, they would think they had wrong offered vnto them. Neuerthelesse, we heare and cannot be ignorant, what Christ hath pronounced with his owne mouth; shall he say, that if these cannot be gained, neyther by the priuate admonition of the brethren, nor by the publike warning of the Church, Let him be vnto thee as an heathen man, and a Publicane: and shall wee be afraid to speake as he speaketh, to cal them as he calleth, and to name them as he nameth them? These are as true & as fit names for thē, [Page 268] as that which they receiued at their baptisme. If they be ashamed of the names, let them also be ashamed of their sins: and if they scorne to be branded and vp braided with them, let them consider the cause which maketh them to deserue them. Wherefore, all excommunicate persons are infamous, and of euill note. Euery man must thinke of them, and speake vnto them, as they deserue, that they seeing how others are ashamed of them, may learne at last to be ashamed of themselues.
Fiftly, the Apostle teacheth, that such are to bee deliuered ouer to the power of the diuell, that they may bee knowne not to bee the members of Christ, but limbes of Satan: neither to be heires of heauen, but inheritors of hell: not vnder the protection of GOD, but in the power of the Prince of darknesse: forasmuch as such as contemne the admonition and reprehension of the Church, haue lost the communion of Saints, and are become the bondslaues of the diuell. This we see very plainely, 1 Cor. 5, 3, 4, 5. For I verily as absent in body, but present in spirit, haue iudged already, as though I were present, concerning him that hath so done this deed, In the Name of our Lord Iesus Christ, when ye are gathered together and my spirit, with the power of our Lord Iesus Christ, To deliuer such a one vnto Satan, for the destruction of the flesh, &c. So was Hymeneus and Alexander deliuered vnto Satan, 1 Tim. 1, 20. that is, cast out of the Church of Christ. The reason of this manner of speaking, is this, because Christ is the head of the Church, and promiseth that he will bee our King, and maintaine vs by his power. Wherefore, whensoeuer we are cut from the Church, and haue Christ no more to bee our head, needs must we be laide open and naked as a prey, to the tyranny of Satan. For Christ reigneth among his own, he keepeth his sheep in his fold; such as wander from it, are left to be deuoured of the wolues. Hee speaketh of two persons whom he singleth out for examples sake. We are not so moued with iudgements as we ought to be, and therfore it is requisite, that we haue some men set before our eies, that we may consider better of our selues and learne to walke in feare before him, and carefully to take heed to our waies. And if by this separation from the Church, and deliuerance to Satan, they be not reformed, yet it shall shut their mouthes, and bridle their tongues from speaking euill against God and his truth, and preserue the Church in purity and verity. For to this end he setteth a note of infamy vpon them, and brandeth them with a marke in the forehead, (as we see malefactors burned in the hand) that they might no longer be of any eredite, either to hinder the saluation of the godly, or to draw the weake to destruction. If any man had the question asked of them, whether they would willingly be deliuered ouer to Satan, to haue him their Lord to rule them, their Prince to leade them, their God, to haue the whole gouernement of them, they would shake and tremble at the thought of it. For who would openly professe himselfe to bee the seruant of such a master? & the bondslaue of such a tyrant? Notwithstanding, this refusall and deniall in words, all excommunicate persons must know, that while they remaine out of the Church as filth cleansed out of the streete, or as dung swept out of the house, they are committed to the custody of Satan, as prisoners to a Iaylor, who will keepe them safe and sure if possibly hee can. For who reigneth out of the Church but the diuell? The world is his kingdome, and their hearts are his throne, where he sitteth as in a principality. These men, so long as they continue thus separated, cannot be saued; forasmuch as out of the Church there is no saluation, but a fearefull looking for of iudgment, and fiery indignation which shall deuoure the aduersaries.
Sixtly, this also serueth to note out the most fearefull and dreadful condition of all excommunicate persons, because, beeing cast out of one Church, they are banished out of al churches. All are to take them as Gentiles and heathen men, wheresoeuer they liue; all are to shun them, among whomsoeuer they come. This point also notably sheweth the greatnes of their punishment, and serueth to adde somwhat to the heape of their iudgements. When they are cast out of one Church, if they might be receiued into another, and by changing their dwelling, bee admitted as members of yt Church, it might much mitigate the sharpnesse of the censure; for that were but as it were to leaue one house and betake them to another, as a stranger that is driuen out of one chamber, and lodged in another. But it is not so with them. The Churches throughout the world, as louing sisters, doe hold communion one with another, whom one receiueth, all do receiue: whom one reiecteth, all do reiect: and such as haue dealt otherwise, haue bin sharply reproued, as were easie to bee shewed out of sundry Histories, Fathers, and Councels,Aug epist. 14 if it were expedient or necessary. If a seruant that belongeth to one certaine family, did certainly know, that being cast out from thence, hee could be receiued no where beside, it would make him carefull to please his master, and fearefull to offend him. If a man that hath his dwelling in a house where he is well entertained, did know that if he should be turned out of it, he could be suffered to dwell in no other place, but must wander vp and downe as a sheepe from the sheepefold, it would make him make much of that house, and to take heed he were not remoued and displaced out of it. Thus should it be with euery one of vs; the Church is Gods house, and his children are of his family: if we be put out of it, as a servant turned out of service for his misbehauior and misdemeanor, whither shall we go? or who shal receiue vs? we must say as the disciples did to Christ, To whō shal we go? thou [Page 269] hast the words of eternall life, Iohn 6, 68.
The Churches of God haue all cast him out, whom one hath cast out: and therefore he is become a member of Satan, and a limbe of his Church. For as God hath his Church, so the diuell hath his chappell. If we be not parts of the Church of God, we belong to the Synagogue of Satan. It were good therfore that all those that are Church-officers would look to this, and haue a great care that no excommunicate persons, such as they heare or know to be excommunicated in other places (as wel as those that dwell among themselues) doe shroud in themselues as the guests that had not on his wedding garment came vnto the feast, Mat. 22, 12. When they are cast out of the Church, and cannot resort to their owne parish, they betake themselues to other, beeing ashamed to be of no Church: albeit so long as they stand in that estate, their hearing and praying are abhominable. Let not vs therfore harbour any such vnruly and disordered persons, who shake off the cords of discipline from their shoulders, & suffer not themselues to be tyed with any chaines of order and obedience.
Lastly, to these things we might adde sundry decrees and constitutions established by humane lawes and ordinances of Princes; the which albeit they bee not instituted of God, and expressed in his word, yet they are not contrary to the word, but serue to adde farther strength to these things, and to set forth the horrible and hideous condition of such persons as are put out of the Church: to the end that such as will not be won by a loue of the word, may by encreasing of the punishment, & as it were by doubling of the strokes, be made to stand in more feare. They are reputed as outcasts and outlawes: we heard before, that they were out of Gods protection: now we must vnderstand, that they are out of the Princes protection, and haue no benefit by the law. Others shall haue actions against thē, but they against none: others may sue them, and recouer their right from them, but they can wage law against none. They are not allowed to dispose of their goods, and to make their last will and testament to set their house in order. They are not thought worthy to be witnesses to testifie any truth: for whatsoeuer commeth out of their mouth, is holden either false or suspected. They are not to be buried in Christian buriall, but as they are out of the Church in their life, so they should not come neere it after their death; and as they would not liue among the faithfull, so their bodies should not lie among the faithfull, nor come into the sepulchers of their fathers, that they might not bee honoured either dead or aliue. Thus standeth the case with these wicked mē, this is the fearefull condition of such as are iustly excommunicated: they are shut out of ye Church (where only saluation is to be sought and can be found) as heathens and Turks; they are accounted as dogs and swine, to whō holy and heauenly things doe not belong: they haue no title or interest to the kingdome of God: they are excluded from Christ, & remain vnder the subiection of Satan: they haue no right in the priuiledges of the Church: they haue not God for their Father: they haue not Christ for their Redeemer and Sauiour: they haue not the holy Ghost for their Comforter and Sanctifier: they haue not the Church for their mother: they haue not the faithfull for their brethren: they haue not the Angels for their guard: they haue not the vse of the word and praier with the Saints: they haue no remission of sins,Iohn 20, 23. and therefore can looke for no resurrection to life and immortall glory: for that they are in worse case then dogges, then swine, then toads, then serpents, while they stand in that heauy state. They are bound on earth, and therefore do remaine fast bound in heauen. Wee haue profited well, if we haue learned to feare the bloody stroke of this censure, which woundeth deeper then a two edged sword. If any say, how can the Church of God deale thus toward any, Obiection. which is a louing and tender mother, not an vniust stepmother? I answer, the Church of Christ is not onely a tender mother to the obedient, Answer. but a sharpe executioner against the disobedient, hauing vengeance committed vnto her of God, to correct and punish, nay, without repentance vtterly to destroy. Hence it is, that Salomon in his most excellent song, describeth it to bee comely as Ierusalem, and terrible as an army: Cant. 6, 7. and Psal. 149, 6, 7. Let the high praises of God bee in their mouth, and a two edged sword in their hand, to execute vengeance vpon the heathen, & punishments vpon the people. Hence also it is, that Iude exhorteth the church, in taking pitty of some, to saue others by feare, pulling them as it were out of the fire. Iude 22, 23. But the Church in those daies had no other meanes to strike any feare into the hearts of stubborne persons, & obstinate offenders, that were as it were firebrands halfe burnt and consumed, but by this Ecclesiasticall punishment. Such are to bee cured with mercy & compassion, as sin of ignorance and infirmity: but such as otherwise are incurable, must be terrified & affrighted as it were with the stroke of a thunderbolt, and the flash of a lightening, and the force of a sword, that if it be possible, they may be saued with feare and terror. True it is, the meanes of feare are two,Two waies & meanes to put men in feare. Rom. 13, 4. the one ciuil, by the power & authority of the Magistrate, who beareth not the sword in vaine against offenders, as the Apostle teacheth, If thou do euill, be afraid; for hee beareth not the sword in vaine, for he is the Minister of God, a reuenger, to execute wrath vpon him that doth euill. This meanes, which is in it selfe an wholesome preseruatiue, the Church wanted at that time, and therefore it cannot bee vnderstood in this place. The other meanes is spirituall which indeed is yt which the Apostle: meaneth, respecting the soule, not the body. This is of [Page 270] three sorts,Three censures of the Church. and all of them haue their proper time, and place, and vse, and obiect, according to the nature of the offence, and party offending, to wit, admonition, suspension, and excommunication. The first is admonition or exhortation to amendment, which also is ioyned with reprehension and denuntiation of Gods iudgements against the party not repenting. This is done with words alone. The practise heereof we see in God toward Adam, Gen. 3, 11, and toward Caine, Gen. 4, 6, 7. The abuse of it we see in the high Priests & Scribes Acts 4, 18. who threatned the Apostles streitly, and commanded them not to speak henceforth, nor teach any more in the Name of Iesus. This is the beginning and first degree of the Church-censures. The second proceedeth farther, and that is suspension, which taketh place when the former taketh no place. Suspension is a punishment inflicted, wherby the offenders are for a time barred from the Lords Supper. This is not a separation from all the holy things, but from some only: which howsoeuer those of the separation that are fledde from vs, scoffe at and deride, yet it hath good warrant and sure foundation out of the word. And as it is an higher censure then admonition, so it is lower then excommunication. Of this the Apostle seemeth to speake, 2 Thess. 3, 14. If any man obey not our word, by this Epistle note that man, and haue no company with him, that he may be ashamed, yet count him not as an enemy, but admonish him as a brother. The person excommunicated, must be counted as an heathen and a Publicane, the party suspended as a brother: these two, to bee accounted as an heathen, yet respected as a brother, cannot well agree together. This was shaddowed out in the booke of Leuiticus, by the ceremonial law, chap. 13. where the Priest is commanded to iudge of the plague of leprosie, if at the first the leprosie did not appeare manifestly, by such signes as are there described, he should shut him vp seauen dayes: and at the seauenth day, he should looke vpon him againe: and if as yet it did not appeare plainely and euidently what it was, hee was to shut him vp seuen daies more, and afterward should pronounce him cleane or vncleane, according as he should finde by the tokens and arguments prescribed in the word of GOD: euen so in iudging of the spiritual leprosie, the like wisedome or rather greater is to bee vsed by the Gouernors of the Church vnder the Gospel. If a brother should bee vehemently and publikely suspected to haue committed some notorious crime, to the dishonour of God, to the wounding of his owne conscience, and to the scandall of the Church, and thereupon the Church-Gouernors after citation of him, should enter into the examining of the matter, and at the first, finde onely great presumption, or some cause of suspition or probable coniecture, but no plaine or manifest proofe against him; it is meete they take farther time for more certaine triall of the matter, and in the meane season suspend him from the vse of the Sacrament, but not frō hearing the word, vntill it may farther appeare and better be gathered (if it be possible) whether he be guilty or not guilty: and charge the faithfull to haue no fellowship with him, that he may bee ashamed. The third censure is excommunication, which is a separation from al holy things and the priuiledges of the Church, casting out of their publike communion and priuate fellowship, such members as openly offend by some greeuous crime,Gen. 17. [...] Ezr. 10, 8 Math. 18, [...] 1 Cor. [...]. [...] because to their sinne they adde the obstinate contempt of the admonitions giuen vnto them: to the end themselues may be ashamed, and others warned & feared by their example, and kept from the like infection. We are forbidden to eate and drinke with such, if they be knowne to be so: and to keepe company with them familiarly, as their friends, fellowes, and companions: for this were to be one with him that is as an heathen and Publican, and deliuered vp to Satan. Seeing then, this censure is so full of horrour and terror being vsed according to the word of God, it followeth, that they which do not reuerence and regard it, are desperate sinners, of whom we can haue little or no hope so long as they continue without the publike meanes of saluation. They are as it were the forlorne hope, and neere vnto destruction, while they lightly esteeme this sword drawne out against them, or do make a sport at it, or are not humbled by it, or seek not to be absolued from it. They that are thus minded, stand not in feare of God or the diuell: they regard neither heauen nor hell, neither saluation nor damnation. They are vnder Gods wrath, and yet feele it not: they dwell in the suburbes of hell, and yet know it not: Satan hath set vp his throne in their hearts, and yet they see it not: they are shut out of heauen, and yet they mourne not for it: they are captiues and bondslaues vnder sinne, and yet they haue no desire to be restored into the liberties of the sons of God, nor any care to haue their liues reformed. They cast vp a sauour in the nostrils of God & men, which annoyeth the house with the lothsome and filthy stench of it. Such as are hotly pursued by enemies, and flye to some Citty for succour or sanctuary, if the gates bee shut against them, they are left as a prey to the mercy of others that are mercilesse. God hideth those that be his, in his Tabernacle, and keepeth them safe as it were vnder his wings: but these are deliuered vp to the diuell, who gouerneth them and worketh in them, yet (alas) they are not afraid to serue such a master. God hath left them and forsaken them, who haue left and forsaken him, and euen shut vp heauen gates against thē, as it were with strong bars, which were enough to astonish them, if they had any life of Gods Spirit in them: notwithstanding, all this cannot enter into their dead hearts.
God giue them grace (if they doe belong vnto him) to thinke vpon these things, and seriously to consider of them in their hearts, while the acceptable time is: if not, he will glorifie his great Name in their confusion, as he did in the destruction of Pharaoh, Exod. 9.16. And we that heare these things this day, must performe these foure things. First, we must mourne for them as for the losse of a member, though themselues do not: and pray for them earnestly, to him that hath the hearts of all men in his owne hands, that he would open their blind eyes, albeit they cannot pray for themselues. Secondly, we must beware and looke to our selues that we come not into that estate. Happy is he, whom other mens harmes can make watchfull. Thirdly, we must take heed we be not a meanes to harden them in their sinnes, but seeke to reclaime and recouer them. While they stand in this desperate estate, we must haue no delight in them, but shunne them and auoide them. What greater meanes can there be, to mooue such to repentance, then for them to marke how euery one shunneth them, and separateth himselfe from them, and accounteth them as Turkes and Pagans, and no better? The incestuous person that was at Corinth, being thus censured, and deliuered for a time vnto the power of the diuell, (then which what could be more feareful?) being, I say, thus thrust out of the Church and banished from the liberties of it, and abandoned of al good men, and seeing himselfe in a manner forsaken, that none would keepe him company, or vouchsafe once to drinke with him, beganne to bethinke with himselfe what he had done for which he was shunned, and shamed, and abhorred.
Then he was throughly touched with sorrow for his offence, then he asked forgiuenes of the Church, then he desired to be restored, and the Apostle writeth to the Church in his behalfe, [...]or. 2.6, 7, 11. sufficient to such a man is this punishment which was inflicted of many: so that contrariwise they ought to comfort him and forgiue him. Lastly, we must be careful ouer our wayes, that we doe not commit close and secret sinnes, which we may keep from the sight and knowledge of the world. For albeit the Church iudgeth them that are within, yet it cannot iudge such sinnes as are hidden in darkenesse, for that were to iudge before the time. Neuerthelesse, we must know, that albeit we be not bound on earth, yet we may be bound in heauen; as on the other side it may fal out, that we may be bound on earth, and yet not be bound in heauen. For such as are appointed to handle the keyes, may take a wrong key, which will neither open, nor shut. But albeit all men should acquit vs, and discharge vs, yet if sinne remaine vpon vs vnrepented of, God will not remit vs, or loose vs, we stand bound in heauen. God cannot erre or be deceiued, man may: for he often bindeth those that should be loosed, and looseth them that should be bound;Ioh. 9.34. as the Pharisees cast him that was borne blinde, out of the Synagogue, who deserued better to be in the Church, then themselues.
Thus they are stricken with the edge of the sword, that haue done nothing worthy to be touched with the backe of it. Notwithstanding, whatsoeuer befalleth vs among men, wee must remember that so often as we harbour any notorious sinne or sinnes in our hearts, and can carry them away cunningly, that none can condemne vs or accuse vs, yet as they are registred in the booke of our conscience, so they are sealed vp in heauen, and bind vs to vndergoe euerlasting punishment, except we repent. Many escape in this world, but none shall escape in the world to come: many sinners are not known of men, but none can be vnknowne to God, before whom all things are naked and open: heere they may walke and iet vp and downe as free men, but when the Lord shall come to iudgement, and make the counsels of the heart manifest, 1 Cor. 4.5. he will bind them hand and foot as poore prisoners, and cast them into destruction, where shall be weeping and gnashing of teeth.
Thirdly, this serueth to reprooue sundry abuses Vse 3 that are crept into this holy and wholesome ordinance of God. There is no ordinance so iust, but it may be abused, as we see in the word and Sacraments. First, it reproueth the Church of Rome,The first reproofe. and all other Churches that doth draw out this sword of God vpon euery light and slight occasion. He were not worthy to haue a sword committed vnto him, that would alwaies haue his hand vpon it, ready to pull it out. For as Christ our Sauiour speaketh concerning diuorse betweene man and his wife, It is not lawfull for a man to put away his wife for euery cause;Mat. 19.3, 9. so may it be said touching excommunication which is a diuorse betweene a Christian and the Church, that it is not lawfull to cast out a member of it for euery cause. It is a spirituall banishment from the citie of God, and the priuiledges thereof. No incorporation taketh away the freedome of the citie and the liberties of it for small matters, it is for some heinous crime: so should it be in the Church of God, none should bee denyed the benefit, and as it were the enfranchisment of the Church, except by his offence and obstinacy therein, he haue made himselfe vnworthy and vncapable thereof: All lawes should not be written with blood: nor all offences take away the liberties of the Church. No Iudge wil draw blood, and take away life for euery cause. It is the next way to bring this high ordinance of God into contempt, where this diuine iustice is executed for toies, and becommeth as the fooles dagger, that is alwayes ready to be pulled out, to strike the standers by for triflles. Matters of smaller weight and importance, are to be censured by admonition, and reprehension, and are not to be punished with this fearefull sentence, then [Page 272] which there cannot be a more feareful. All the abuses of this ordinance proceede from the Church of Rome, and are as it were the taile of that beast. A Chirurgion that for euery swelling, & all superfluous proud flesh, would cut off a member, were not worthy nor fit to be so much as an horseleech, nor to haue our swine committed to him. The abuse of this that now we deale withal, was practised in the Iewish Church, Ioh. 9.22.23. and 12.42. and 16.2. and it creepeth also into other Churches, among whom many times not onely the good are punished, but also the bad are tolerated. When this is vsed against any without iust cause and good aduise,P. Martyr. comment. in 1 Cor. 5. as for default of appearance or want of paiment, it is no longer a sharpe two edged sword, but as a leaden dagger, or paper shot, or painted fire, if it be so good. It is but a shew or shadow of excommunication, which maketh it indeed ridiculous and contemptible, and not feared of any as it ought to be, if it were rightly administred and executed. Many times also it falleth out, that such are not able to pay the fees and demaunds that are required of them, who deserue rather to be pittyed, then to be punished so deepely.
Hence it is, that in the Church and courts of Rome they censure those that make default in appearing or in paying, when as in ye meane season they leaue adulterers, drunkards, railers, oppressors, incestuous persons, and such like altogether vnpunisht. Again, as all things are set to sale among them, and bought, and solde for money, so these couetous merchants, these spirituall, or rather carnall iudges, binde for money, and loose for money, playing indeed fast and loose with the soules of men. They excommunicate out of the Church for money, and they receiue into the Church againe for money. They keepe a market or rather a solemne Faire to set forth and sell, and send abroad their pardons and indulgences, absoluing men from their sinnes at their owne pleasure. They neuer regard whether they repent or not, but whether they haue money, or not: they say not vnto offenders, Repent of your offences, but, Pay your fees and be gone, discharge the court and get you hence. It is noted touching Ireneus, that hee earnestly reprooued Victor Bishop of Rome, because hee went about to excommunicate many Churches in Asia, not for matter of heresie or apostacy, neither for any other cause then this, that they would not agree and consent with the Church of Rome, in the celebration of Easter.
Thus we see how that Church was alwaies prone to draw out this censure for things indifferent and matters of a meane nature, like quarrellers that haue their hand vpon their dagger for euery word speaking. Againe, as it is an abuse through lightnesse and rashnesse to pronounce and denounce so sharp a iudgement,The second reproofe. to cut off offenders as a razor from the body of Christ, without iust & weighty cause: so it is a great fault, when through remissnesse and negligence, this wholesome seuerity is not executed. Thus partly through leuity, and partly through lenity due discipline is omitted, when iust occasion requireth it should be practised. For as letting of blood is not to be vsed for euery cause, so to preserue life it is to be vsed. Great is the reuerence that is to be vsed when we come to any of the exercises of our faith and religion, and therfore the mysteries of God and godlinesse are not through great licentiousnes, and without any punishment to be prophaned, and so holy things to be prostituted and set open to adulterers, fornicators, drunkards, blasphemers; contentious persons, and to all kind of vicious and sinfull liuers. This were as Christ our Sauiour teacheth, Matth. 7.6, To cast precious things before dogs and swine. For as it is an offence to denounce the sentence of excommunication when it ought not, and where it ought not: so is it also, not to denounce it both when and where it ought. As iustice is one of the sinewes of the Common-wealth, so is it of the Church.
Beside this, there is also another danger to the Church it selfe. For it is to be feared, lest the rest of the body be infected with the same contagion, forasmuch as one scabbed sheepe infecteth the whole flocke: yea, themselues that be such, doe heape vp and double their condemnation, when they presume to come without repentance to the Lords Table. This fault was found by Christ with the Church of Pergamus and Thyatira, Reuel. 2.14, 15, 20. It had those among them that maintained the doctrine of the Nicolaitans, which thing Christ hated: and suffered the woman Iezabel to teach and to deceiue his seruants, to make thē commit fornication, & to eat meats sacrificed to idols: wc things ought not to haue bene winked at. It is the duty of the Church to purge the body from such, and to ease it selfe of them. It is worthy counsell giuen by the Apostle, Hebr. 12.15. Looke diligently, lest any man faile of the grace of God, lest any roote of bitternesse, springing vp trouble you, and thereby many be defiled. Where hee chargeth the Church not to suffer prophane persons to remaine among thē, to the infectiō of others, & that they should prouide that no poysoned roote continued with them.
This is to be vnderstood rather of the persons, then of the crimes committed by the persons, as is that place also, Deut. 29.18. from whence it is taken, and to which he alludeth. This is a fault in many good and flourishing Churches, as it were a blemish in a faire face, or a spot in a comely garment: and this is a great occasiō of stumbling, to those that haue separated themselues from vs. They thinke vs to be no better then a crew of conspirators against God, and as a rout of rebels, and a confused multitude of disordered persons. Wherin albeit they are deceiued, yet that is not enough [Page 273] to cleere our selues, forasmuch as we ought to consider, whether we doe not lay a stumbling blocke before them to make them fall. True it is, it may be a Church where this key is not rightly handled, and where excommunication is not, as life in that body that is full of euill humors which are not purged out. So may it be where the Sacraments are disorderly administred and receiued, and where they are not. For excommunication is not of the essence of the Church, [...]mmuni [...]n not of [...]ssence [...]e church no more then the wall of a citie is essentiall to the citie, or the hedge essentiall to the vineyard.
The wall may be cast downe, and yet the City stand: the hedge may be pulled vp, and yet the vine remaine. [...]or. 5.2. [...] 1.2. The Church of the Corinthians was touched and blamed sharpely for this default, in that they retained the incestuous person among them: yet he writeth to them as to the true Church of God, sanctified by Christ, and Saints by calling. The discipline is not the heart or life of the Church: it is onely as the pulses, and serueth as it were to feele the strength of it: or it is as a purgation that serueth to procure the health of the body: so the want thereof is the sickenesse and disease of the Church, and maketh it not so faire, so glorious, and so beautifull as it would be, neither so strong and mighty to keepe out wolues and other noysome & rauenous beasts that wold root vp the vineyard, or at least deface it and disgrace it: because, where it is practised & duly executed, it as a wal of brasse, that the enemies cannot breake into the field of God. We confesse therefore, that albeit we haue the Church of God among vs, which is the body of Christ, yet is it not without some imperfection. We haue very many trees of righteousnesse growing in this Orchard of God, planted by the riuers of water, & bringing forth fruit in due season; yet bushes and bryars that are fit to be burned, are not cut downe by this axe of God, that ought to haue beene laid to the rootes of them long agoe. It is a foule fault to the garden, to permit such bitter roots to spring vp in it, and not to hook them and root them out by fit tools prouided for that purpose.
These noysome plants are to be displaced and displanted, being more bitter then gall and wormewood: and they ought to be so farre from remaining in the Church it selfe, that they should not be suffered to sit in the Church porch. They ought to be so far from comming to the Lords Table, that we should not permit them to sit at our owne table. We ought to be so farre from keeping them company, that we should not bid them GOD speed. We ought to be so farre from delighting in them and resorting to them, that wee should not eat and drinke with them. Wee ought to be so farre from suffering of them in the house of God, that we ought not to come to their houses. For so often as the word cannot preuaile with such, the sword of God must be taken in hand against them. Lastly,The third reproofe. it reprooueth the proud Bishop of Rome, that taketh vpon him to excommunicate Kings and Princes to depose them from their crownes, to depriue them of their kingdomes, to free their subiects from their alleageance, and to bestow their dignities & dominions to whom he pleaseth. This is highly to abuse this high censure, as they doe also other ordinances of God. What is more comfortable then the Supper of the Lord? yet they haue horribly and shamefully prophaned it, nay, they haue altogether abolished it and brought it to nothing, by the abominable idoll of the Masse, which they haue set vp in stead thereof. Suppose this man of sinne had iurisdiction and authority to excommunicate for sinne, yet from whence had he right to apply it to the deposition of kings and alienation of subiects, and other temporall matters, but from him that is the authour of sinne, to wit, the diuell?Lib. 1. de Consider. It was well said of Bernard, to the Bishop of Rome, Your power standeth in censuring crimes, not in taking away possessions: but a kingdome is a possession: and therefore his power extendeth not vnto it.
Besides, the committing of any heinous crime is not a sufficient cause to depriue them of their Crownes and Scepters. When a priuate person is censured with excommunication according to the merit of his offence, hee loseth not his substance, he forfeiteth not either house or land, he loseth no part or parcel of his possessions, neither is there any cause why he should, neither was there euer any such claimed, or challenged, or practised, or assayed. What then? is the nature of this censure changed when the Bull roareth against Princes? & shal it take frō him his possession, wc it doth not from any other? The law of God saith, Thou shalt iudge the small as well as the great, and not respect persons in iudgement, Deut. 1.17, But according to the corrupt proceedings in their courts, it were better to bee a priuate man then a Prince. To ascend a step higher, that we may pull downe the pride of Rome a step lower; is it otherwise in the degrees of honour and dignity, whereunto men are aduanced, then with priuate persons? when a Knight is excommunicated, is he disgraded of his knight-hood? hath he his spurs smitten off with a knife hard by the heeles? hath he his coate of armes torne from his body,Stowes Annal. in the reigne of Edw. 4. and other ornaments and ensignes of renowne and worship taken from him? [...]r doth the noble man forfeit his nobility, & lose his Barony: or of a Baron is he made no Baron? This was neuer attempted or heard off: The lightning that descended from the Vatican neuer touched either the priuate mans possession, or the noble mans honour: how then should it goe worse with the king himselfe, then with al his subiects, that he should lose his royalty, and not the Baron his Barony? Moreouer, it is the Apostles rule, That God [Page 274] iudgeth those that are without: the Church cannot giue sentence against such as are not of the Church, 1 Cor. 5.12, 13. as we noted before. Some are in the Church, and some are out of the Church.
The Church is the house and Citie of God, the faithfull are his houshold seruants, they liue and abide vnder his roofe, they eat of his meate, and therfore happy is their condition. Such as are not of the Church, are not of his house, and therefore must perish, as all they were drowned that entred not into the Arke, and as all perished in the sacking of Iericho, that were not in Rahabs house, and therefore their condition is wofull and miserable, as Reuel. 22.15. These shall not goe vnpunished, God shall enter into iudgement with them, the Church hath nothing to doe with them: God will proceed against them, so that they shall not escape, let vs therefore remit them to his seate of iustice. But the Church of Rome holdeth that we are heretiks, & schismatikes, and I wot not what else, and so out of ye bosome of the Church. For so many as do not submit themselues to the Popes supremacy, him they adiudge and condeme of heresie. If then we be none of the Church, they cannot smite vs with their censures, nor thunder against vs with their excommunications, wherby notwithstanding they haue especially raised vp their state to the top of greatnesse, and haue laid such a burden vpon their heads, that in time is likely to breake their neckes. Excommunication then, being a cutting off from the Church of such as are of the Church, it cannot touch vs euen in their own iudgment, whom they teach in all their bookes of Controuersies to be out of the Church. Furthermore, this is such a censure, as neuer any of the Apostles, nor their successors practised, to meddle with such as were heathen & Pagans, or to touch their persons, or to take away their possessions.
This is a barre or blocke that lyeth in the way to hinder the conuersion of kings that are Gentiles. For who among them would willingly embrace the Christian religion, who being before an absolute Prince, should by his embracing the faith, and receiuing the Gospel, put his head vnder the Popes girdle, and offer his necke to be led vp and downe in a string, at the discretion of his good lord and master, and be a king no long then it pleased him? He shall make his estate much worse, then [...] his people, as if the Church were a tender mother to priuate men, but a step mother vnto Princes. Againe, God hath prouided by this ordinance, that none should be censured but he only that hath committed the fault: and that such as haue not offended, should not be punished and chastened. The kingdome is an inheritance, and admitteth a successour of the same line. If the father be dethroned and depriued of his kingdome, and it be giuen away to another, or left to him that can seaze vpon it, the sonne cannot reigne by succession from his father, albeit he be innocent; he shall not inherite the kingdome, albeit he be in no fault at all: so that the son must beare the iniquitie of the father, contrary to the Law of God, Deut. 24.16. and the practise of the godly, 2 Kings 14.6. The Prophet Ezekiel handleth this at large, chap. 18. ver. 20. The righteousnesse of the righteous shall be vpon him, and the wickednesse of the wicked shall be vpon himselfe. What iustice then is this, to strike the innocent with the guilty, and to binde them together as it were into one bundle? It was well said of Abraham in his prayer to God, Gen. 18.24, 25. Peraduenture there be fifty righteous within the citie, wilt thou also destroy, and not spare the place for the fifty righteous that are therein? That be farre from thee, to doe after this maner, to slay the righteous with the wicked, and that the righteous should be as the wicked, that be farre from thee: shall not the Iudge of all the world doe right? If this be farre from God, it ought also to be far from the Church of God. If the iudge of all the world will doe right, shall he that holdeth himselfe to be the head of all the Church, delight to doe open wrong? But these men regard not to plucke vp the wheat with the tares, which a good husbandman will not: and to pull by vp the rootes wholesome herbes with vnwholesome weeds, which a good gardiner will not: and to cut off good citizens together with the badde, which a good Magistrate will not.
Lastly, in the censure of excommunication there is place left for repentance, nay, this is the end of euery censure of the Church, not to destroy, but to amend and reforme: so that when the offender returneth againe into the way, he holdeth his place that he did before in the Church, neither receiueth any hurt, or losse, or reproch, by the fault which he hath confessed and forsaken. This is the institution and ordinance of God, this he hath appointed; of this had Peter experienee after his threefold confession that followed his threefold denyal. Of this also had the incestuous person experience, when he sorrowed for his fornication; for then he was ioyfully receiued againe, forasmuch as euen the Angels in heauen reioyce at the conuersion of a sinner. Luke 15. But he that being excommunicated is driuen out of his kingdom, and seeth it translated to another, hath no place left him to recouer his kingdome, his repentance commeth too late to doe any good to himselfe. The vsurper that hath once inuaded his seate, and set himselfe downe in his throne, will not easily depart from it and let it goe againe, vntill a stronger then he cometh, and ouercommeth him: he shall neuer attaine to his right againe, neither shall finde place for repentance, though he seeke it carefully with teares.
This is to arme Prince against Prince, and to set kingdome against kingdom: forasmuch as the right owner will neuer giue ouer his [Page 275] right, so long as he is able to right his owne cause. Thus we haue seene, how excommunication is abused in the Church of Rome, and that which was by institution from God an wholesome medicine, to saue, not to condemne; to helpe, not to hinder: to edification, not to destruction; is now by corruption of man turned vpside downe, and the nature of it quite ouerturned.
The iniury that is offered to none of the lowest ranke is offered vnto Princes, who are thereby in worse condition then any of their people. A Christian Prince is made in worse condition then an heathen. The heire is punished for his fault, to whom he is heire: the sonne, for the father: the successour for the predecessour: the innocent, for the nocent: the infant, for the aged: the childe vnborne, for him that is borne: and lastly, he that repenteth, cannot be restored into his place againe, so that it is all one to be penitent or impenitent. All these iniuries, indignities, and miseries, to which we might adde the shamefull arraigning, endighting, condemning, and burning men for heretickes after their death; all these exhorbitant courses proceed from the abuse of this censure: and of all who is author, but the Pope of Rome, who aduanceth himselfe aboue all that is called God, [...]ss. 2.4. and is an vtter enemy to Princes?
Vse 4 Fourthly, seeing such as are incorrigible, are to be throwne out of the Church, it followeth that all such are to be shunned, and their company to be auoided. We must haue no fellowship with them, lest we be defiled by them. If there were that sense of sinne in them that ought to be, they should not need to be separated and sequestred from the company of others, forasmuch as themselues would be as open Heralds & publike cryers against themselues, saying with the lepers in the Law, I am vncleane, I am vncleane, Leuit. 13.45, 46. But because they haue no feeling of their spirituall leprosie, but thrust themselues among the faithfull, like to the generation that are pure in their owne eyes, although they be not washed from their sinnes, it is the duty of all the faithfull to auoide them. [...]t. If any aske the question, [...]er. from what things the excommunicate persons are to be excluded; I answere, not only from the vse of the Sacraments, but from the priuiledges of the Church: they must be strange vnto vs, and we strange vnto them, so that we must not liue and conuerse with them, we must haue no society, conference, and communion with them, otherwise then for necessitie, and rather then haunt their company, if we see them come at one side of the streete, wee should go to the other. The Apostle speaking of suspension, a lower and lesser degree then excommunication, maketh two parts of it: first, [...]ss. 3.10. he must be noted, as Caine was, Gen. 4. God set a marke vpon him. He meaneth, he must be branded as with a marke of shame and ignominy, we must not spare his name, but put him to all the reproch we can, we must set him out in his colours, and make it known what he is. True it is, before the sentence published, while they continue in the Church, we must as with a cloke couer the multitude of sinnes through loue, as Shem and Iapheth did the nakednesse of their father, while by priuate admonition they may be wonne: but when once they be cast out of the Church, we must forbeare them no longer, that others may beware and bee warned of them. For there is no better meanes to doe them good, but this: and if this way they will not be reclaimed, they can no way be brought into the way. It is better in this world to suffer a short reproch for our good, then endure euerlasting contempt in the world to come, Dan. 12.2. This is one point to be obserued and practised: another point is seen in refraining his company that is so made infamous, as 1 Cor. 5.9. I wrote vnto you in an Epistle, not to keepe company with such fornicators. This is fitly and not without cause added to the former. For if we be familiar with such a man as with a friend, we harden him in his sin, and as much as lyeth in vs, we keepe him from repentance, and so from saluation.
The vse of shunning and eschewing of him is, that he may be ashamed: and the end of shaming of him is, that he may come to amendment of life, and consequently to be saued. But when no man auoideth him, and abhorreth from his company, it is so far from working shame in him, that it maketh him thinke well of himselfe. Such as delight to be euermore with them, are partakers of their sinnes, and become as loathsome and shamefull as they. Moreouer, the Apostle saith, 1. Cor. 5.11. Now I haue written vnto you, not to keepe company: if any man that is called a brother, be a fornicator, or couetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one eate not. We ought not to receiue him into our houses, nor bid him God speede, 2 Ioh. 10. but wholly decline from him, and shunne him, as we would him that hath a plague soare. To sit at the Table is a signe of friendship and familiarity, as with a brother or neighbour: but we must hold no friendship with such as are enemies to God, and are at warre and defiance with him. Iehoshaphat is reprooued for a lesse matter, 2 Chro. 19.2. If any man aske, Obiect. whether the children must shunne their father, the seruants their master, the wife her husband, &c. I answere, Answer. we must haue no such familiaritie, as is free for vs to refuse and deny, neither voluntary society which we may auoide. Vnnecessary fellowship is forbidden and is offensiue, such as is for pleasure and delight. As for children, seruants, subiects, wiues, and such as are bound by band of duty, and obliged in the family or common-wealth, they are not by this doctrine discharged from their duties, but must be subiect euen to such as are excommunicated, prouided that they take heed so farre as lyeth in them, that by their conuersation [Page 276] with them they do not consent to their sinne, like of it, delight in it, defende it, commend it, but rather according to their place and calling, mourne that they are compelled to be with such, and therefore must exhort and admonish them to returne to the Church, as it were to the fold of Christ. This then serueth to reprooue all such as delight & make choice to be in company with excommunicate persons, such as receiue them to their houses, such as ordinarily eat and drinke with them, knowing them to stand in that fearefull case. These partake with them in their sinnes, and keepe them from repentance, as much as in them lyeth. While we are familiarly conuersant with the wicked, it will be hard not to be stained with their sinnes. For how can a man walke among thornes, and not wound himselfe?
Vse 5 Lastly, we are warned hereby, to leade our liues circumspectly and soberly, that we bee not cast out. Let vs hold faith and a good conscience, as the Apostle saith, 1 Tim. 1.19, 20. Which while some hauing put away, concerning faith haue made shipwracke, of whom is Hymeneus and Alexander, whom I haue deliuered vnto Satan, that they may learne not to blaspheme. This vse hath diuers particular branches.
First, we should desire euermore to liue in the Church. It was the prayer of Dauid, Psal. 27.4. One thing haue I desired of the Lord, that wil I seeke after: that I may dwel in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to enquire in his Temple. It is recorded to the great commendation of Anna, that she departed not from the Temple, Luke 2.37. but serued God with fastings and prayer night and day. We must therefore liue orderly, not as fooles, but as wise: redeeming the time, because the daies are euill, that we may continue as children of the light, and members of the Church. If once we become prophane, and as dogs and swine, we must be kept from holy things, and barred from the word and Sacraments. It is the duty of the Church to keepe the holy ordinances of God from all contempt. Some that liue in the Church, are open blasphemers of the name of Christ: others are heretiks and corrupt the faith: many giue scandall and offence to others by their loosenesse of life; all these are to be barred and excluded from the word & Sacraments. For a man liuing in the middes of the Church, may be worse in the practises of his life, then an open enemy, of which the Apostle Paul speaketh, Tit. 1.16. They professe that they know God, but in workes they deny him, being abominable, and disobedient, and vnto euery good worke reprobate. This care of keeping his ordinances from open prophanation, Christ himselfe shewed in reforming the abuses of the Temple, when in great zeale of spirit that had eaten him vp he whipped the buyers and sellers out of the temple, Mat. 21.12, 13. because they had made his Fathers house (which was the house of prayer) an house of merchandise, and a denne of theeues.
Secondly, we must doe nothing, and speake nothing, that may giue occasion to the world, to reuile the religion of God, or slander our holy profession. This is Pauls charge to seruants, that they so carry themselues toward their masters, that the Name of God and his doctrine be not euill spoken off, 1 Tim. 6.1. The faults of men are wont to be cast vpon the doctrine which they professe, and to be whipped vpon the back of the author from whence it came. Such as mens life is that they leade, such is the doctrine and religion iudged to be which they beleeue. Wherefore we must take heede, lest the Name of God be blasphemed through vs, Esay 52. Dauid is said by his sins to cause the enemies to blaspheme, 2 Samu. 12.14.
Thirdly it is our duty, to pray that the word of God may be glorified, 2 Thes. 3.1. It is that which we are taught to aske in ye Lords prayer, Matth. 6.9. that his Name may be hallowed. Now, Gods word is his Name, forasmuch as thereby he is knowne vnto vs, Psal. 138.2. It was Dauids prayer, Psal. 119.39. Turne away my reproch which I feare, for thy iudgements are good. As if he should say, keepe me from doing that which may bring rebuke or reproch to thy word.
Fourthly, it is the duty of all faithfull Pastours and Ministers, to keepe the people from prophaning the holy thing, Ier. 15 19. they are as the Angels of God set with a glistering sword, to keepe the way to the tree of life. It is the duty of the shepheard to seuer the infected sheepe from the sound. The dispensation of the Sacraments is committed to the Ministers, to deliuer them to such as are worthy, & to withhold them from such as are vnworthy, lest we giue them a sword into their hand to kill themselues: because obstinate sinners that come vnworthily & impenitently to the Supper of the Lord, doe eate and drinke their owne damnation. Iohn the Baptist would not admit vnto his baptisme any, but such as confessed their sinnes, and was perswaded they had truly repēted, Mat. 3. But is it not enough for them, to say they repent? No: for euery hypocrite may thus repent. A man may confesse in words, that which he denyeth in his deeds: and therefore he must haue the vndoubted testimonies of true repentance, weeping, humiliation, prayer, amendment of life, & such like. Besides, by this account, euery one that commeth to the Lords Table, repenteth, and no man commeth vnworthily, or without repentance, forasmuch as euery one will say he repenteth, no man will confesse he is impenitent. Neuerthelesse, we cannot account him to be a true penitent, that hath giuen no signe of repentance.
Fiftly, this sentence is to be denounced with meeknesse and moderation, with all patience and long suffering, yea with much griefe and sorrow. It must not be done ordinarily and commonly, The cutting off of a member is no [Page 277] vsuall thing: the Phisitian tryeth all wayes and meanes before he attempt that desperate cure: and oftentimes he findeth it fitter not to cut off a part, then to bring the life of his patient into danger. So should it be in the Church: it may be willing and desirous to keepe it selfe within the degrees of admonition, exhortation, & reprehension, rather then to proceed to the vtmost, to wit, to excommunication. Wee must remember to take heede of extremity, and be sure alwayes to temper seuerity with compassion, setting the example of God, euermore before our eyes, who in iudgment remembreth mercy, Haba. 3.2. The Church hath the helpe of the Christian Magistrate, he wil take order and make lawes, that the obstinate shall be chastened, if any presume to contemne the first, second, and third admonition; so that the sword of excommunication shall seldome and sparingly bee drawne out, [...]tractat. de [...]municat. as it hath fallen out in many Churches. But when these will not serue and suffice, the Church ought to proceed further, lest contagion as an infectious disease, enter in among the sheepe of Christ, to the destruction of many soules.
Lastly, it is euident that this discipline, prescribed by Christ, deliuered by the Apostles, and practised by the Churches, ought to haue place in euery congregation: and where it is not, let the Pastour supply that want by his duty and diligence, in teaching and preaching of the Gospel: which is as his fanne to blow the chaffe away, and as the shrill trumpet waxing louder and louder to make them afraid. Especially we must beware, lest we shold condemne that to be no Church, where there is want of this censure, or where it is not duly executed, as if there could be no schoole without a rod. This was the opinion of the Donatists in former times, and this the sect of the Anabaptists holdeth at this day: which is as absurd, as if one should say, that it could not be a sound body that neuer had member cut off, nor that be a good Physitian, that neuer came to cutting and caulterizing; neither that an expert Chirurgion, that vseth not a saw, and other tooles to pare away, and to open. If we haue the right vse of the word, let vs submit our selues vnto it, which is able to cut off the head of sin, as with a sword, and to burne vp our corruptions, as with violent and deuouring fire, and to breake in peeces the stony hearts of such as goe forward in their iniquities, as with an hammer.
[Verse 3. Both male and female shall ye put out,] After that we haue set downe the particular parts of Gods commandement, touching putting out of the campe the lepers, and such as had issues, and them that were defiled by touching of the dead: we are now come next in order to the manner of the commandement, shewing how farre it is extended; it layeth hold on all sorts and degrees, both male and female.
And we shewed before, diuers examples of the trueth heereof, in the beginning of this Chapter: from whence we might obserue, that the ordinances of God must be handled without partiality and respect of persons. The word of God serueth, not onely to reprooue the lowest and poorest, but as well the highest and chiefest. And the Ministers of God haue their office committed vnto them to reprooue sinne for all, and not sow pillowes vnder the elbowes. So ought it to be in the censures of the Church. But to passe ouer this point, let vs come to the reasons seruing to confirme the former doctrine, whereof the first is, that because sinne defileth, therefore the obstinate sinner is not to be suffered.
The strength of this reason enforceth the putting out of the Church the leprous, that is, sinnefull persons, in consideration of the nature of sinne, that it is filthy and infectious. So that the consideration of the contagion of sinne ought to mooue the gouernours of the Church, to remooue such out of it, as are of a corrupt and wicked life. But to omit this also, we see how he expresseth the nature of sinne, it defileth their campes: and it defileth three wayes, persons, actions, and places. From hence we are to learne, that all sinne is foule and filthy, vncleane and loathsome,Doctrine. All sinne is contagious vnto men, and foule in the sight of God. Lamen. 1.9. Zach. 13.1. infectious and contagious in the sight of God. Heereunto commeth that which Moses saith, Leuit. 18.24. Defile not your selues with any of these things: for in all these, the nations are defiled, which I cast out before you. The Prophet Ezekiel warneth the people of Israel to take heed, they did not defile themselues with idoles, Ezekiel, 20.18. Our Sauiour reproouing the hypocrisy of the Scribes and Pharisees, maketh the point plaine with which we deale, Matth. 15.19, 20. Out of the heart proceed euill thoughts, murders, adulteries, fornieations, thefts, false witnesse, blasphemies, These are the things that defile a man: but to eate with vnwashen hands, defileth not a man.
Heereunto we may adde directly to the purpose, the exhortation of the Apostle Paul 2 Corinth. 7.1. Hauing these promises, dearely beloued let vs cleanse our selues from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God. And in the Epistle to Titus, chap. 1. ver. 15. he saith, Vnto the pure, all things are pure, but vnto them that are defiled, and vnbeleeuing, is nothing pure: but euen their minde and conscience is defiled. The Apostle Iames calleth sinne filthinesse and superfluity, chap. 1. verse 21. whereunto we might adde sundry other places, Zeph. 3.1. Reuel. 21.27. and all of them ayming at this, that as all sinne is contagious vnto men, so it is also foule and filthy in the sight of God.
Let vs see this yet farther assured and confirmed Reason 1 vnto vs by the word of GOD, first; by such comparisons as the Scriptures vse, to expresse the nature of it. It is as an vncleane cloath, Esay, chapter 64. verse 6. [Page 278] We are all as an vncleane thing, and all our righteousnesse are as filthy ragges, and we all do fade as a leafe, and our iniquities like the winde haue taken vs away. It is compared to the blood of pollution, for which the menstruous woman was put apart seuen dayes, so that whosoeuer touched her, was vncleane vntill the euen, Ezek. 16.6, 9, 12. Leuit. 15, 19. We come into the world more defiled in soule, then polluted in body: and more vnsauory in the nostrils of God, then a dead carrion lying long in a tombe, is stinking in the nostrils of men, Matth. 23.27, 28. Can you name any thing more vnsauory and vnwholesome then these things? who doth not loath them at the naming of them? and yet sinne is more odious and abominable then all these.
Reason 2 Secondly, all sinne defileth the soule, more then mire and dung can defile the body and garments of those that are soiled with it. It defileth the person that doth commit it and continue in it without repentance; it polluteth and prophaneth the actions of greatest deuotion in the seruice of God. The Prophet Haggai saith, Hag. 2.13. If one that is vncleane by a dead body, touch any holy thing, he maketh it to be vnclean vnto him. It defileth also the land and places wherein sinners are conuersant, Leuit. 18.24, 25. God loatheth the houses and habitations of such soule persons, albeit they be decked with ornaments of gold and siluer. Sinne depriueth a man of all those graces that did adorne him in the sight of God and men, and causeth God to turne away his fauour and louing countenance from vs, Deu. 23 14. In his fauour is life, and at his right hand are pleasures for euermore: if he turne away his face and fauour from vs, and deny his louing kindnesse vnto vs, nothing shall doe vs any good.
Vse 1 We are now to handle and heare the vses that arise from hence. First, we may conclude that such are blessed as keepe diligent watch and ward ouer themselues, lest they fall asleep in carnall pleasures, in the cares of this world, and securely wallow in sinne, and so be spoyled of the precious robe and rayment of the soule, which is giuen vs in Christ Iesus. This admonition is often giuen in holy Scripture, especially in the new Testament, because as the world groweth neerer to his end, so sinfull men will grow lesse wary and watchfull in mind to good things, and therefore we must looke the better to our selues. This vse is concluded, Reuel. 16.15, Blessed is he that watcheth and keepeth his garments, lest he walke naked, and men see his filthinesse. If we had spirituall eyes to see and discerne the vglinesse of sinne, and could behold it in it owne nature, we would account them happy that escape it. On the other side, their condition is cursed and wretched, that giue themselues ouer to the lusts of all kinde of sinne,Mans wretched condition in regard of sinne. they are polluted and abominable in the sight of God. If we should see a man wallowing in the mire, or tumbling himselfe in his owne dung, that nothing appeared vpon him but filthinesse, how would we loath him and shunne him? how squeymish would we be to come neere him? how fast would we flie from him? Or if we should see a man turning to his owne vomit, how would our stomacks abhorre and rise against him? we would account such as dogges and swine, and no better.
But thus the case standeth with all vnregenerate persons, whose whole life is a continuall practise of sinne: they wallow in the most stinking and filthy mire that may bee found, and turne to their owne vomit, and eat vp worse then their owne excrements. No spots and blemishes are like to the spots and blemishes of sinne, that doe leaue a staine and guiltinesse in the soule. This doth the Apostle Peter ayme at in his second Epistle, chap. 2. ver. 22. It is happened vnto them according to the true prouerbe: the dogge is turned to his owne vomit againe, and the sow that was washed, to her wallowing in the mire.
True it is, sinne carryeth with it a beautifull shew, howbeit, it casteth a false light; it carryeth with it a false glosse, like the harlot that painteth her face that she may seem faire. It is like the forbidden fruit, whereof our first parents did taste, the tree seemed good for food, Gen. 3.6. and pleasant to the eyes, and to be desired to make one wise; but when they had once eaten, they saw the filthinesse of their owne nakednesse, and hidde themselues from the presence of the Lord. It is like the harlot mentioned in the Prouerbes; she caught a yong man voyde of vnderstanding she kissed him, and with an impudent face said vnto him, Come, Pro. 7.18. let vs take our fill of loue vntill the morning, let vs solace our selues with loues. With much faire speech she caused him to yeeld, and with flattering of her lippes she forced him, til a dart strike through his liuer; as a birde hasteth to the snare, and knoweth not that it is for his life. And in another place the wise man saith, Pro. 5.3, 4, 5. The lippes of a strange woman droppe as an hony combe, and her mouth is smoother then oyle: but her end is bitter as wormewood, sharpe as a two edged sword, her feete goe downe to death, her steppes take hold of hell. Heere we haue a most true and liuely description of the nature of sinne: looke vpon this picture of an harlot that Salomon hath drawne before our eyes, behold the shape and image of it, and wee shall quickely and easily know what sin is. It fawneth vpon vs and flattereth vs, it speaketh faire vnto vs, but in the end it wil destroy vs. It is like vnto Ioab, and is ready to serue vs as he serued Amasa: 2 Sam. [...]0. [...] He said vnto him, art thou in health, my brother? he tooke him with the right hand to kisse him, but withall he smote him with his sword and shed out his bowels to the ground. Or it dealeth with vs as Iael dealt with Sisera, Iud. 4.18. &. 5.26, 26. She cryed vnto him, Turne in my lord, turne in to me, feare not. He asked a little water to [Page 279] drinke, and she gaue him milke, and brought him butter in a lordly dish; but withall shee put her hand to the naile, and her right hand to the workmans hammer, and with the hammer she smote him and then cut off his head, when she had pearsed and stricken through his temples. Thus doth sinne come to vs masked and couered, it offereth vs many sweete delights, many carnall pleasures, many goodly profits and commodities, so that we wil turne in vnto it, and commit it without feare: but the issues thereof, are the issues of death, it taketh an hammer and knocketh vs on the head. In the booke of Iob, Zophar, speaking of the state and portion of the wicked, compareth sinne to sweet meates, which oftentimes haue sowre sawce. Let vs heare it in his own words, Iob 20.12, 13, 14, 15, 16. Though wickednesse be sweet in his mouth, though he hide it vnder his tongue, though he spare it and forsake it not, but keepe it still within his mouth: yet his meate in his bowels is turned, it is the gall of Aspes within him: he hath swallowed downe riches, and he shall vomit them vp againe, God shall cast them out of his belly, he shall sucke the poison of Aspes, the vipers tongue shall slay him. Sinne is as an hooke that is cunningly baited euery way to catch vs and entrap vs, but the wages of it in the end is death. It dealeth with vs as the diuell dealt with Christ, [...]h. 4.9. he shewed him all the kingdomes of the world, and the glory of them, but then hee must fall downe and worship him. Woe vnto them therefore that haue their eyes closed and shut vp, that they cannot see the deformitie of sinne in his naturall colours, but looke vpon it in a deceitfull glasse. It fareth worse with such, then if they had many foule diseases about them that can onely annoy the body, but are not able to hurt the soule: wheras sinne infecteth the soule in which it dwelleth.
For as a man consisteth of two parts, the body, and the minde: so he is afflicted with two kind of maladies, and the euils of the minde are greater then the euils of the body, [...]in de lin [...]in praefa. and more danger commeth from them then from these. We must haue a true and right iudgement of sinne. The common sort thinke him to be much more miserable that hath a dropsie, who, the more he drinketh, the more he desireth, then the man that is possessed with couetousnes, which is a spiritual dropsie, and is neuer satisfied. As on the other side, they hold him to be more happy that hath a faire and comely body, then such a one as hath a faire and beautifull minde adorned with all good qualities of piety, and the fruits thereof. These preferre the body before the soule, and earth before heauen.
[...]e diseases [...]he soule [...]se then [...]e of the [...]dy.The diseases of the body are many in number, but the sickenesses of the soule are in a manner infinite and cannot be told, and as they are moe in number, so they are worse in working and in their effects, they corrupt the best part of vs, and make vs euill and miserable. So doe not the diseases of the body, they may vexe vs and paine vs, afflict and disquiet vs; but though we were sicke from the crowne of the head, to the sole of the foote, though no soundnesse were in the body, but wounds, and bruises, and putrifying soares, as it was with Iob, who seemed a very picture and patterne of all misery, yet they cannot make vs euill men, they cannot hurt the soule, they cannot separate vs from God. Nay, the diseases of the body, are so farre from destroying of vs, that oftentimes they are medicines to cure the diseases of the minde, and chastisements are notable instructions; whereas the maladies of the body, doe for the most part arise of the maladies of the minde. For sinne is the cause of sickenesse. If we had not transgressed, we had not beene visited with such diseases, and in the end with death.
Moreouer, those bodily diseases are iudged to be most dangerous and desperate, that take away from the sicke party all sense and feeling of his estate, all griefe and anguish of his misery▪ forasmuch as the lesse he feeleth, the more fearful is his estate, & the more neere to his end. He that is afflicted with the gout or the stone, and cryeth out of his misery, and willeth the Physitian to be sent for in all haste, is in better case and hath more hope to be eased and healed, then he that hath a lethargy, or frenzy; of which, one thinketh himselfe sound, the other assaulteth the Physitian that commeth vnto him to doe him good. Such for the most part are the diseases of the soule, and such for the most part, is the condition of sinfull persons: they thinke themselues to be sound men, they thinke they need not the helpe of the Physitian, they would defie him that should tell them, that they are dangerously sicke euen to the death. They are captiues and bond-men, and know it not. They haue one foote in hell, and see it not. They are in great misery, and feele it not.
Besides, the minde is able to iudge of the diseases of the body: but how shall it tell and declare the diseases of the minde, seeing it is it selfe diseased? If that part be sicke, how shall it iudge of sicknesse? A Physitian that is sick cannot iudge of himselfe, but resorteth to some other, because his minde is troubled,Aristo. polit. lib which is the instrument of iudging. So is it with all vnregenerate persons, they want a right reformed iudgement to iudge of themselues, and therefore oftentimes take, or rather mistake vice for vertue, darkenesse for light, and errour for trueth. Hence it is, that they colour and disguise the face of vice, that it might not appeare vgly and deformed, as it is in his owne proper likenesse.
The vnquenchable thirst of getting and hauing, is called prouidence and forecast: enuy is accounted zeale: the loue of himselfe is reputed to be wisedome: euill speaking is couered with the title and stile of liberty in speaking.
Lastly, the diseases of the soule are more foule and infectious, they pearce deeper, and spread farther then those of the body. The diseases of the body though they seaze vpon some part, yet they leaue other free that they come not neere: if they be in the feet, they do leaue the eyes and eares, and sundry other parts whole and sound: yea, such as haue some one disease, are obserued to be free from the rest.
There are some diseases that doe not touch or trouble old men; some that vexe not yong men. But it is not so in the diseases of the minde; they corrupt the whole minde, and bring a traine and taile of other with them, so that one commeth not alone. These are as the plagues and pestilences of the soule, they spare not any degree, any age, any sexe, they cannot be kept within any bounds, but wander ouer the whole world with wonderfull speede and celerity. Wherefore this reprooueth all such as make a mocke of sinne, delighting in it, and dalying with it. Who will play with a serpent, or sport himselfe with the cockatrice? Sinne is worse, it bringeth all diseases, plagues, paines, and miseries whatsoeuer. It is great folly to shunne sickenesse and death, as most fearefull things, and not to shunne the causes of them.
Vse 2 Secondly, seeing sinne defileth both the persons that commit it, and the places where it is committed, it is our duty to walke so circumspectly, that we beware of the contagious nature of it, and that we be not soiled with it. This one vse hath diuers branches, and by them spreadeth it selfe hither and thither. First, it teacheth vs to looke to our footing, that we do not fall, but that if God haue giuen vs grace to stand, we pray him also to giue vs grace to continue and perseuere vnto the end. It is a great mercy that God vouchsafeth vnto those that are his, when he keepeth them from euill, that it hurteth them not.
The sorrowes of death compasse vs, and the paines of hell get hold vpon vs: we find trouble and sorrow, we want not sundry enemies that enuiron vs round, and seeke to preuent vs and to circumuent vs: they wait vpon vs, and watch ouer vs for euill: we haue the diuell our enemy: the world our enemy: our corruption our enemy: what shall we then say, but pray to the Lord in the midst of all these dangers,Psal. 11 [...].4. O Lord, I beseech thee deliuer my soule? And when he hath heard our prayers, and we found his helpe at hand, and succour in time of need, what can we but in thankefull feeling of his fauour, cry out with the Prophet, Returne into thy rest, Ver. 7, 8. O my soule, for the Lord hath dealt bountifully with thee: for thou hast deliuered my soule from death, mine eyes from teares, and my feet from falling? We must vow vnto him a faithfull seruing of him, and performe our vow before him in the trueth of our hearts, saying,Ver. 9. I will walke before the Lord in the land of the liuing. We must returne the praise and glory vnto him, to whom alone it is due, vttering this voyce of thankesgiuing in a sweet meditation of his goodnesse, What shall I render vnto the Lord for all his benefits toward me? Ver. 12 23 I will take vp the cup of saluation, and call vpon the Name of the Lord. Wherefore, albeit we haue many perils without vs, and within vs, yet we rest in the armes of Christ, and abide vnder the shelter and shadow of the Almighty: so that we haue this comfort, his left hand is vnder our head, Cant. 8.3 and with his right hand he doth embrace vs. If it were not for this protection and vpholding of vs, we could not endure heere in the world.
Secondly, it warneth all those that are cleansed to keepe themselues in such sort, that they be not polluted, Deut. 23.9. This shall bring great comfort to the conscience, and great peace that passeth all vnderstanding. The burnt child dreadeth the fire: he that hath once beene in danger of drowning, will hardly be brought or drawne to the bankes side: an horse that hath once bene plunged in some deepe quag-mire, will with much adoe passe that way againe. He that once hath found and felt the grieuousnesse of sinne, and the terrours of conscience, and the wrath of God, and the flashings of hell fire, will feare to fall and offend againe. If we did duely consider how dearely it did cost Christ our Sauiour, to redeeme a soule from damnation, and that the weight of sinne did make him sweat drops of blood, and to cry out vpon the Crosse,Psal. 22.1. Matth. 27.46 My God, my God, why hast thou forsaken me, when we haue bene once cleansed, it will make vs carefull to keepe our selues cleane: when we haue washed our feet, it will worke a care in vs, that we doe not defile them. It is such an heauy burden, that whosoeuer hath once felt the weight and smart of it, dareth not stand vnder it againe.
Thirdly, this circumspect walking before him warneth vs to forsake the company of the wicked, and society with them, as 2 Cor. 6.16. Come out from among them, and be yee separate, saith the Lord, and touch not the vncleane thing, and I will receiue you. Our doctrine teacheth vs that sinne defileth and polluteth a man, so as there is no filth or dung vpon the earth defileth the body, as sinne defileth the whole man before God, and therefore wee should loath the fellowship of euill men and wicked persons.
If a man should offer himselfe into our company that had wallowed and tumbled in some foule and filthy channell, wee would shunne him and bee ashamed of him, wee would not abide him, but thrust him from vs. For we know we could not bee neere him a little while, but he would make some of his filth to cleaue vnto vs. Thus it is with badde men. As themselues are loathsome and filthy, so they will leaue part of their filthines behind them, among whomsoeuer they conuerse, [Page 281] like vnto some beasts that leaue such a rancke sauour after them wheresoeuer they become, that it may easily be knowne thereby, as by an infallible token, that they haue beene there.
If we cannot draw these men from iniquity, let vs withdraw our selues from their company. There is not a more deceitfull baite to catch vs, then to come within their reach. Many haue beene stricken downe with this stroke, that haue stood as valiant and inuincible men against many other dangers. Let vs be wary by their harmes, and learne wisedome by their folly, and to beare our selues vpright by their fals. [...]on. But it may be demaunded, whether all keeping company with them be vnlawfull, [...]. or not? I answere, all company with them is not absolutely forbidden, but to be familiar with them is forbidden, to delight in them, to be of one heart and of one mind with them, to be yoked vnto them, & so to delight to be among them, that we like better of them then of any other, and neuer thinke our selues well vntill we be with them. If any farther aske the question, [...]on. in what cases it is lawfull to be among them? [...]. I answer briefly, first when we seeke to reclaime them; when we haue this end to conferre with them, to instruct and admonish them, as the Apostle speaketh of an heretike, that he must be once or twice admonished, & then being obstinate, he must be auoyded, Tit. 3.10. That which he speaketh particularly of an heretike, may be spoken generally of euery wicked person that is incurable. Secondly, when we are bound by the band of a necessary calling to be in their presence and company. For God hath set vs in our seuerall standings, out of which we may not depart. We shewed in the former doctrine, that if a man were excommunicated by the Church, yet such as belong vnto him in the family or in the Common-wealth, ought to be subiect and obedient vnto him. The wife must yeeld to the husband due beneuolence, the child must honour the father, and a seruant his master, so farre forth as they doe not encourage him in his sinnes, nor ioyne with him in a liking of them.
Lastly, it teacheth vs to auoide all occasions and inducements to sinnes, yea, all appearances of euill: Hence it is, that Iude saith, ver. 23. Hate euen that garment which is spotted by the flesh, not onely the sinnes themselues, but the occasions of them. And heereby wee may try our selues, whether we make conscience of sinne or not. Euery commandement that forbiddeth any sinne, forbiddeth all the allurements that may draw vs into the same. This is one of the generall rules that helpe vs to vnderstand the law, & to come to the true meaning thereof.
Lastly, seeing sinne soileth and defileth, we learne to put this duty in practise, to craue of God to wash vs and cleanse vs from the defilements of sinne. Let vs follow the example of the leper, Matth. 8.2. who fell downe at the feet of our Sauiour, and besought him that he might be clensed, Lord if thou wilt, thou canst make me cleane: so ought we to come into the presence of Christ, and worship him, and craue of him to cleanse vs from the filthinesse of our sinne. It so staineth and polluteth, that none can wash away the blots and spots that sticke so fast vnto vs, but he. This we see in Dauid, Psal. 51.2, 3. Wash me from mine iniquitie, and cleanse me from my sin: for I know mine iniquitie, and my sinne is euer before me. True it is, God sometimes willeth vs to wash our selues, as he commanded the Israelites to wash their garments when they were to heare the law, Exod. 19. Ier. 4.14. O Ierusalem, wash thine heart from wickednesse, that thou mayest be saued. And Iam. 4. Draw neere to God, aad he will draw neere to you: cleanse your hands ye sinners; and purifie your hearts, ye double minded. What need God to wash vs, will some say, seeing we are willed to wash our selues? God doth not by these commandements attribute a naturall power and strength to mans will, as if they were able to wash themselues, but he stirreth them vp to vse the meanes, that so they may be washed by him.
Whensoeuer we vse the instrument of the word, which is a pure word, whereby the wayes of a yong man are cleansed, Psal. 119.9. together with prayer and inuocation of Gods holy Name, and such like meanes to be washed; we may be said after a sort to wash our selues, because God doth wash vs by vs, and not without vs: as also he yt made vs without vs, is said to saue vs not without vs. For a desire to bee washed is our washing of our selues.
So the Minister is said to saue himselfe, 1 Tim. 4.16. when he deliuereth his soule from the curse denounced against vnconscionable watchmen, and vseth the meanes by which God will saue him and them that heare him. It is the worke of God alone to wash and to cleanse vs, Ezek. 16.9. Where he telleth his people, that he had washed them with water: and Ioh. 13.8. Christ declareth to his disciples, that except he wash them, they had no part in him: for that which he speaketh vnto Peter, he speaketh to them all. And the Apostle Iohn teacheth vs, that he hath washed vs from our sins in his blood. Reuel. 1.5. Wherefore we must goe vnto him to haue this pure water and cleere streames to wash our soules. We are foule and filthy creatures by nature. No leper so foule and vgly. We can no more cleanse our selues, by our owne power, then the Ethiopian or blacke More can change his skinne, or the Leopard his spottes.
This vse hath many branches contained vnder it. First, we must labour to come to the knowledge of our sinnes, and to be touched with a feeling of them. For we can neuer be earnest in prayer to God for mercy, or haue assurance that our request shal be granted, vntil we come to haue a sense of ye grieuousnes of [Page 282] sin: as they that know not their disease, make no haste to send or seeke to the Physitian. We must therefore haue our eyes opened to see sinne, and to vnderstand what dependeth vpon it, that we may preuent it, or recouer our selues being fallen into it. Hence it is, that so many sinne with greedinesse and eagernesse, because they doe not throughly weigh and consider themselues what they haue done, as Luke 23.34. Iesus said, Father, forgiue them; for they know not what they do. And ye Apostle speaking of the ignorance that is among men concerning Christian religion, saith, Doubtlesse if they had knowne it, 1 Cor. 2.8. they would not haue crucified the Lord of glory. They delight in swearing and blaspheming, because they know not how feareful a thing it is, to take the Name of God in vaine. They make no conscience of the Sabbath, because they know not what danger it is to prophane it. Secondly, we are put in minde to confesse our sinnes and vncleanenesse, that so we may be washed by him that purgeth vs. So long as Adam did hide his sins, he was not cleansed of them. It is not with God, as it is with men: if we confesse vnto men, we are oftentimes taunted for them, and vpbraided with them, and checked for them. But if we acknowledge them vnto our gracious God, he will neuer hit vs in the teeth with them,1 Ioh. 1.9. but he is mercifull and iust to forgiue vs our sinnes, and to cleanse vs from all vnrighteousnesse. But because we shall haue fitter occasion to speake farther of this point, in the next diuision, I passe it ouer. Thirdly, we must know what meanes God vseth to sanctifie vs; it is by the blood of his owne Sonne, for the blood of Christ purgeth vs from all sinne, 1 Ioh. 1.7 and Heb. 9.14. The blood of Christ who through the eternall spirit offered himselfe without spot to God, shall purge our conscience from dead works to serue the liuing God. Naaman the Syrian washing in the flood of Iordan seuen times, was healed of his leprosie, and had his flesh come to him againe, like the flesh of a child: how much more then shall we be cleansed from the leprosie of sinne, when the Lord shall wash vs in the blood of his Sonne? Fourthly, we must seeke mercy while it is offered vnto vs; when our hearts are terrified for sinne, let vs haue recourse to the fountaine of his loue which can neuer be drawne dry. This did the Prophet Psal. 51.1.2. Haue mercy vpon me, O God, according to thy louing kindnesse: according vnto the multitude of thy tender mercies blot out my transgressions: wash me throughly from mine iniquity, and cleanse me from my sinne. And the Prophet Esay calleth the people to repentance, cha. 55. ver. 6, 7. Seeke yee the Lord while he may bee found, call ye vpon him while he is neere: let the wicked forsake his way, and the vnrighteous man his thoughts, and let him returne vnto the Lord, and he will haue mercy on him; and to our God, for he will aboundantly pardon. God hath his time of mercy, when that is gone and past, the time of iustice commeth.
While we haue eares to heare, let vs heare; when the eares are made dull of hearing, we may heare, but we shall not vnderstand. While we haue eyes to see, let vs behold his goodnesse and mercy toward vs: when they are once shut and closed vp, we may see, but we shall perceiue nothing at all. While we haue soft and tender hearts, let vs humble our selues before him, and tremble at his word: if once our hearts be hardned as a stone, and become past feeling, there is little hope of our conuersion, that we should turne and be healed.
Fiftly, we must buy of Christ white garments to clothe vs, and to couer our deformitie, Reuel. 3.18. that the filthinesse of our nakednesse doe not appeare. True it is, there is nothing properly bought and sold betweene Christ and vs, but this is spoken by way of resemblance. For in bargaining a man that will buy, first vnderstandeth his want: then he cometh to the place where it is to be bought; afterward he cheapneth it: and lastly he maketh exchange with money, or some other commoditie.
So he that will come to Christ, must first feele himselfe to haue need of Christ, and see his owne misery, otherwise he will neuer desire him. Secondly, he must hunger after Christ to be partaker of his merits. Thirdly, he must prize Christ aboue all other things, Phil. 3.8. Lastly, he must make exchange, he must giue him his sinnes, and lay them vpon his shoulders, that so we may receiue to vs his righteousnesse. We remaine foule and filthy in Gods sight, vntill we be cloathed with the glorious robes of his righteousnesse. Last of all, it is our duty to forsake our sinnes, and to walke in the statutes of God. This is the exhortation of the Prophet, Esay 1.16, 17. Wash you, make you cleane, put away the euill of your doings from before mine eyes; cease to doe euill, learne to doe well. To this purpose speaketh Ezekiel, chap. 20. ver. 18, 19. Walke ye not in the statutes of your fathers, neither obserue their iudgements, nor defile your selues with their idols: I am the Lord your God; walke in my statutes and keepe my iudgements, and doe them. We are then washed from our sinnes, when we haue learned to walke in the wayes of God. If we doe not bring forth the fruits of obedience, we lie wallowing in the mire of our sinnes, and God will finde vs out. There is no hiding of our filthinesse from him, his eyes see the sonnes of men, and ponder his pathes.
That they defile not their campes in the middest whereof I dwell. We haue spoken already of the first reason drawne from the effect of sin; it defileth our persons, our actions, and our places. The second reason is taken from the consideration of Gods presence. From which reason hee reasoneth thus, I dwell among you, Therefore yee must bee an holy people, and hate all vncleannesse and vnholinesse, and do that good which I command you.
[...]ct.But heere some will say, how is God saide to dwell among his people? The heauen is his Throne, and the earth his footstoole: he dwelleth not in Temples made with hands, forasmuch as the heauens of heauens cannot containe him that filleth with his presence and power both heauen and earth. Doth he not dwell also among the vngodly and infidels yt know him not? Or can any hide himselfe in secret places, [...]er. that he shall not see him? I answer, this phrase is a borrowed speech from the sonnes of men, whereby is vnderstood, that God is conuersant with vs, & doth keepe his mansion in our hearts, ruling in vs by his Spirit and by his Word. Euen as a master of a family ruleth and guideth his house wherein he dwelleth: so doth God rule vs & ouerrule vs, and taketh vp his rest and residence among vs, determining to continue with vs. He is present among the vngodly by his power, but not by his grace: they cannot hide their faces from him, but he hideth his fauour from them. So then, this manner of speech, importeth these three things. [...]w God [...]elleth a [...]ng his [...]ple. First, it sheweth the effect and efficacy of his presence, wherby he possesseth & gouerneth the faithfull which are as his Temple to dwell in, hauing dominion ouer them, enlightning them to know, and guiding thē to practise his will made knowne vnto them. Secondly, it signifieth that his presence is perpetuall and permanent, and continuall, for when a man meaneth to inhabite in any place, it is a signe he doth not determine to flit away, as a bird that wandreth from her nest, but to abide there without departing away. He is not as a guest that lodgeth with his friend for a day or two; nor as a stranger that taketh vp his Inne for a night or two; nor as a soiourner that meaneth to remoue when his terme is out: but as an owner and possessor, that meaneth to set downe his rest, and not to leaue that place, as Iohn 14, 16, 17. I will pray the Father, and he shall giue you another Comforter, that he may abide with you for euer: euen the Spirit of truth, whom the world cannot receiue, because it seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall bee in you. Thirdly, it noteth the manner of his presence, not by the infinitenesse of power, as he is present with all his creatures, to sustaine them and vphold them, but by his grace and gracious effects, vniting vs to Christ, regenerating vs to bee liuely members of his body, crying in our hearts, Abba, Father, and witnessing thereby our adoption, Rom. 8, 9. Yee are not in the flesh, but in the Spirit, if so bee that the Spirit of God dwell in you. Christ is also said to dwell in our hearts by faith, Eph. 3, 17. Now let vs examine the reason, included in these words, in the middest whereof I dwell: and consider the strength and power of it, how hee prouoketh them to study to bee an holy people, separate from all pollutions and prouocations of sinne, by the assurance of his gracious presence.
We learne from hence, that the consideration of Gods presence and helpe that euer goeth Doctrine 1 with his children,Gods presence and help must prouoke vs to weldoing. must prouoke them to weldoing. His presence ought to moue vs to all good duties. This point is taught in many places of the word of God, as Numb. 35, 34. Defile not the Land which ye shall inhabite, wherein I dwell: for I the Lord dwell among the children of Israel. Where we see, he reasoneth thus; I dwell among the Israelites, therfore they must take heed they defile not the Land. Thus also he speaketh in Deuteronomy, chap. 23, 14. The Lord thy God walketh in the middest of thy camp, to deliuer thee, and to giue vp thine enemies before thee; therefore shall thy Campe be holy, that he see no vncleane thing in thee, and turne away from thee. Heere he moueth them to holinesse toward him, because of his continuall presence with them. Thus doth the Lord speake to Salomon, concerning the house which hee was building. If thou wilt walke in my statutes, 1 Kin. 6, 12, 13 and execute my iudgements, and keepe all my commandements, to walke in them: then will I performe my word with thee, which I spake vnto Dauid thy Father: and I will dwell among the children of Israel, and will not forsake my people Israel. So the Prophet Esay reasoneth, chap. 52, 11, 12. Depart ye, depart ye, goe ye out from thence: touch no vncleane thing: goe ye out of the middest of her: be ye cleane that beare the vessels of the Lord: for ye shall not goe out with haste, nor goe by flight: for the Lord will goe before you, and the God of Israel will be your reward. In all which places, the presence of God that is most holy, is brought in, vrging vs to the duties of holinesse of life.
The reasons are very plaine to prooue the same. First, because God is the Lord: hee is of Reason 1 absolute power to command and rule ouer al, and therefore hee beeing the Lord God, his presence with vs must prouoke vs to watch ouer all our waies, and to walke in feare and trembling before him. This reason is expressed in the first chapter of the booke of Ioshua, verse 9, where the Lord saith vnto him, Bee strong, and of a good courage; be not afraid, neyther be thou dismayed: for the Lord thy God is with thee, whither soeuer thou goest. Where he concludeth and assureth him thereby, that God is with him, because he is the Lord.
Secondly, the consideration of his presence Reason 2 must worke in vs obedience toward him, because he hath graciously promised, that he wil neuer faile nor forsake those which are his. He will not leaue vs in the worke which wee vndertake, but be with vs when we begin it, and when we finish it. This reason is giuen by Moses, encouraging the people to fight the battels of God against the Nations, whom hee hadde promised to deliuer into their hands, Deut. 31, 6. Feare not, nor be afraid of them, for the Lord thy God, he it is that doth goe with thee, he will not faile thee, nor forsake thee. Where he proueth the truth of his presence by the comfortable effect of it, that he will deliuer them in time of need, and will not leaue them as a [Page 284] prey in the hands of their enemies.
Vse 1 The vses are in the next place to be handled. First, we learne from hence for the encrease of our faith, to conclude the happy and blessed estate of the faithfull, that haue such a faithfull deliuerer, and so sure a promise of deliuerance. They are esteemed of the greatest part of this wretched world, to be as men vnhappy and forlorne, and so to be farre from true happinesse. But seeing they haue his help ready at hand to keepe them from danger, and to preserue them in danger, beeing alwayes safe and sure vnder his protection, who is as a shield round about vs, it sheweth apparently and most certainely, that they are a blessed people that are thus, and may comfort themselues heerewith, in the middest of all discomforts and discouragements that they shall meete withall. This doth the Prophet Dauid declare, Psal. 40, 1, 2. He waited patiently vpon the Lord, who brought him out of the horrible pit, out of the miry clay, and set his feet vpon the rock, and ordered his goings. Where we see, that Gods gracious deliuerance and preseruation prouoked him to depend vpon him, and to praise his Name: whereupon he inferreth in the next words, Blessed is that man that maketh the Lord his trust, and respecteth not the proud, nor such as turne aside to lies. None therefore are comparable vnto them, none are happy but they.
Vse 2 Secondly, seeing wee haue Gods presence euer with vs, to bee an instructer and admonisher of vs, and as a guide and gouernor to vs in well-doing, let vs be of a good comfort, and cheerefull in all duties that God layeth vpon vs, and requireth of vs. It cannot be denied but we haue many and sundry discouragements and pul-backes to hinder vs from the execution of all good duties both generall and particular in our callings: but this consideration and meditation is able to ouerweigh them all. This serueth as a wonderfull comfort to all sorts, both to the Ministers and people, and should neuer bee forgotten of vs. Touching the Ministers, it is giuen by our Sauiour, Mat. 28, 20. Acts 18, 9, 10. Exod. 4, 12. If his presence must be as a spurre vnto vs, to quicken vs being dull and heauy, and ready to draw backe: let it put life into vs, and cause vs to teach the people cheerefully to obserue whatsoeuer Christ hath commanded vs. What though we haue many crosses in our way, and many enemies that set themselues against vs, yet greater is he that is with vs, then they that are against vs: Satan cannot be so malicious to hurt vs, as God is gracious to deliuer vs: and his instruments shall not bee so strong to cast vs downe, as the Lyon of the Tribe of Iuda shall bee victorious to hold vs vp: and therefore let vs not feare them that can kill the body, but him that is able to cast body & soule into hell fire. Touching the people, it serueth also to comfort them, and to worke in them perseuerance in their callings. Let them boldly goe forward in hearing and professing his word, forasmuch as his presence doth guide vs thereunto. To this purpose doth Moses call Ioshua, and say vnto him in the sight of all Israel, Be strong, and of a good courage, Deut. 31, [...] for thou must go with this people vnto the Land which the Lord hath sworne vnto their Fathers to giue them, and thou shalt cause them to inherite it: and the Lord, he it is that doth goe before thee, hee will be with thee, hee will not faile thee, &c. Hauing therefore so sure a Rocke to rest vpon, it is a signe of great weaknesse and infirmity, or of want of faith, to start aside from our holy profession, and not to rest vpon him that hath giuen vs the promise of our deliuerance, and the assurance of his presence.
Lastly, seeing God is in the middest of vs Vse 3 to succour and saue vs, and thereby to stirre vs vp vnto well-doing, let vs open our eyes, and behold the great workes that he hath done in the earth for his owne people. Let vs not forget his mercies toward vs, but keepe a register of them, as the Prophet exhorteth, Psalm. 46, which is a Psalme of thanksgiuing, which the Citizens of Ierusalem sung to God, for the preseruation of Ierusalem, against certaine terrible and troublesome enemies yt did assault it, ver. 8, 9. The Lord of hosts is with vs, the God of Iacob is our refuge: Come, behold the workes of the Lord, what desolations he hath done in the earth. Where we may see, that vpon this consideration that God was among them, as in an high place wherunto they should resort, he prouoketh them to a serious contemplation of such workes of mercy and iudgement, as God had shewed in their defence against their enemies. This vse concerneth no people vnder the heauens, more then vs. Wee haue found and felt the gracious and glorious presence of God to be with vs and among vs. We haue had a wonderfull experience of wonderfull deliuerances against close, and subtill, and malicious enemies. They haue opened their mouthes as the graue: they haue stretched out their hands against vs, and their feet haue bin swift to shed blood. They haue prepared their fireworkes; they haue diued downe to the nethermost hell to take counsell against vs: and they haue sought to quench the light of Israel. Destruction and calamity hath bene in their waies, and the way of peace they haue not knowne: so that except God had beene on our side, they had swallowed vs vp quicke, and the waters, euen the swelling waters had gone ouer our soule. But God hath broken their snare, and quenched their fire, he hath preserued Prince and people, and deliuered his seruants that trusted in him, and called vpon him. As for his enemies and the enemies of his Church, they haue beene consumed with the flame of that fire which themselues hadde kindled, as they were burned that cast the three children into the Furnace, Dan. 3, 22. and as the Lyons brake their bones in pieces, and tore them in sunder, that had cast Daniel into the denne, Dan. 6, 24. Thus shall it bee [Page 285] with all persecuters that plot the ruine of the Church. They may gather themselues together, but they shall be scatterd: they may pronounce a decree, but it shall not stand: they may digge deepe to hide their counsels, but they shall be discouered, & come to nothing. Hee hath not made his Church a prey vnto their teeth, but hath vtterly destroyed them, and made hauocke of them, that they became dung to the earth, and a prey to the fowles of heauen. They then are greatly to be reproued, who behold euery where and at all times the workes of God, both of his mercy toward his people, and of his iudgements against his enemies, and yet are neuer moued to glorifie his Name, nor to walke in obedience before him.
[In the middest whereof I dwell.] Wee haue heard the strength of the reason, and how necessarily and demonstratiuely it concludeth: The presence of GOD with vs is a forcible meanes to pricke vs forward, and to prouoke vs to holinesse of life, and to all well-doing. Now let vs consider the words in themselues, without the consideration of others. Wherein we see, hee giueth his promise for his presence, or setteth downe plainely vnto thē, that he is continually among them, to wit, the holy God among his holy people.
[...]ine. [...]euer [...] [...]resent [...] peo [...]This teacheth vs, that God is euermore present with his people, he is in the middest of them, he is neuer absent from them. He watcheth ouer thē for their good, he neuer slumbreth nor sleepeth, hee neuer forsaketh them, that he should bring them into danger. This appeareth in the example of Ioseph, Gen. 39, 21, 23. The Lord was with him, and shewed him mercy, and gaue him fauour in the sight of the keeper of the prison. Where hauing shewed that God was with Ioseph, he expoundeth and expresseth what his presence was, and wherein it consisted, and how it was manifested. Hee was cast into prison, and lay in great misery, yet did not God forsake him, but was with him, euen in prison. God abhorreth not the loathsome prisons▪ into which his seruants are cast. He commandeth vs to visite his Children that are put in prison, much more therefore will he do it himselfe. This is set downe in the praier of Dauid for Salomon his sonne, Arise and be doing, and the Lord be with thee. 1 Chron. 22, 11, 16. and in the prayer of Salomon, at the dedication of the Temple, 1 Kings 8, 57. The Lord our God be with vs, as he was with our Fathers, let not him leaue vs, nor forsake vs. This also is that mercifull promise which he maketh to his people, Exod. 29, 45, 46. I will dwell among the children of Israel, and will be their God, and they shall know that I am the Lord their God, that brought them foorth out of the Land of Egypt, that I may dwell among them, I am the Lord their God. Heereby doth the Prophet comfort himselfe, Psal. 23, 4. Though I walke through the valley of the shadow of death, I will feare none euil: for thou art with me, thy rodde and thy staffe doth comfort me. This is such a principle as is so plaine, that it needeth no farther confirmation, that wheresoeuer two or three are gathethered together in his Name, he is in the middest of them, Mat. 18.
I will propound a few reasons, and that Reason 1 breefely. First, he will saue those that are his. His presence is not a vaine presence, neither is he an idle beholder of things that are done, but his presence is to prosper and to saue. The end of his beeing with vs, is the saluation of vs. This is the reason that God giueth to his people, and the promise of deliuerance after long trouble, Ier. 30, 11. I am with thee, saith the Lord, to saue thee: though I make a full end of all Nations whither I haue scattered thee, yet will I not make a full end of thee, but I will correct thee in measure, and will not leaue thee altogether vnpunished. And to the same purpose he speaketh in the 42, chapter, Bee not afraid of the King of Babylon, of whom yee are afraid: be not afraid of him, saith the Lord: for I am with you to saue you and to deliuer you from his hand. We must not therefore dreame of a presence that effecteth nothing: hee is not one that standeth still and doth nothing, as he that is in a dreame, but rather willeth his people oftentimes to stand still, while he worketh all in all.
Secondly, they haue good successe in their Reason 2 lawfull labours and honest endeuours, so that he maketh the workes of their hands prosperous. Except the Lord do builde the house, & watch the City, the labours of the builder, and the cares of the watchman, profit nothing at all. This reason is rendred in the example of Ioseph, Gen. 39. God was with him, and hee made all that he had to prosper. So it is said in the booke of the Iudges, The Lord was with Iudah, Iudges 1, 19. & he draue out the inhabitants of the Mountaine. In like manner we reade concerning Dauid, 2 Sam. 5, 10. Dauid went on, and grew great, and the Lord God of hosts was with him. Seeing then, God saueth his people in times of danger, and prospereth the workes of their hands that they vndertake in his feare, it followeth, that he is continually with them.
Let vs now come to the vses that arise from Vse 1 hence. First, for the encrease of a sound faith in God, in whom we are to trust, we may conclude, that seeing God is with his seruants, therefore they shall not fall downe, or take the foile, but shall prosper and preuaile. He leaueth them not to themselues, he withdraweth not his strength from them, he deliuereth them not to the lust and pleasure of their enemies. This is it which he telleth Ioshua after the death of Moses, Iudg. 1, 5. There shall not any be able to stand before thee all the daies of thy life: as I was with Moses, so I will bee with thee. Whensoeuer we prosper in our waies, & finde the blessing of God to haue beene with vs in our actions, let vs not ascribe it to our industry and pollicy, to our owne diligence and endeuours, but acknowledge from whence it springeth and proceedeth; it is because God [Page 286] is with vs. This is a notable comfort vnto vs, to consider that the gates of hell shall neuer be able to preuaile against the Church, to deface it and to roote it out and to destroy it. If the Church faile, God shall faile with it. If this be vnpossible, so is the other. If the church should faile, Christ must also faile, and all the benefits of his death and passion: which can neuer come to passe, forasmuch as he died not in vaine, but will make his death auaileable in all the members of his body vnto the ende of the world. Let vs euermore lay hold on this, especially when wee see the enemies of the Church multiply, and to affront the true seruants of God: the presence of God must stay vs vp, and support vs in the middest of all dangers.
Vse 2 Secondly, this teacheth vs this good duty, that we take heed we do not defile our selues with the pollutions of sinne. For how shall we dare to commit sinne, that is so highly displeasing in his sight, forasmuch as hee is with vs to behold vs and all our actions? Nothing is more loathsome to GOD, then the filthy stench that sinne casteth vp in his nostrils: so that we should hate it in all men, but especially in our selues with a perfect hatred, euen more then the diuell of hell himselfe. True it is, many men cannot abide to heare him named, they defie him in words, but they doe not deny him in deeds. We hate him as he is deformed, not as hee was formed: not as the creature of God, but as he is degenerate from his originall estate. He is the creature of God, but sinne is the worke and child of the diuell, Iohn 8, 44. he is said to be a lyar from the beginning, and the father thereof: and as he is the father of lying, so also of all other sinne. He is saide to bee a murtherer from the beginning, and the Pharisies are charged to bee his children.Gen. 3, 15. The wicked are named his seede; and Caine is said to be of that euill one, because he slew his brother, 1 Iohn 3, 12 We must therefore be afraid of sinne, and be as vnwilling to entertaine it, as to entertaine a childe of the diuell. If once we lodge it, it will not be easie for vs to dislodge it: if once we suffer it to fasten vpon vs, it will bee very hard to loose his hold againe. It wil sticke fast vpon vs as pitch, and defile vs also, as dirt and dung. The means to bridle and suppresse it, is to set before vs the presence of God. The Subiect will doe nothing vnseemely in the presence of his Prince, nor the childe in the sight of his father. We are alwayes in Gods eye, hee beholdeth all things that are done of vs. This is that of which Moses putteth the people in remē brance, Deut. 23, 14. The Lord thy God walketh in the middest of thy Campe, to deliuer thee, and to giue vp thine enemies before thee, therefore shall thy Campe be holy, that hee see no vncleane thing in thee, and turne away from thee. No vncleane thing like to the vncleannesse of sinne, it is worse then all excrements which we doe loathe and abhorre. It driueth him from vs, that he will no longer walke among vs to do vs good. Thus speaketh Phinehas the sonne of Eleazar the Priest, to the Tribes that inhabited beyond the Riuer,Iosh. [...] This day we perceiue that the Lord is among vs, because ye haue not committed this trespasse against the Lord: now yee haue deliuered the children of Israel out of the hand of the Lord. Where he prooueth, that they had rightly learned, and also reuerently regarded the presence of God, because they had learned thereby to abstaine from sinne, which is abhominable and filthy before him. For this cause the Apostle saith, 2 Cor. 6, 17. Come out from among them, and bee ye separate, saith the Lord, and touch not the vncleane thing, and I will receiue you. Then he promiseth to dwell in vs, and to walke among vs; he offereth himselfe to be our God, & to account vs to be his people. All men will in words confesse, that they beleeue the presence of God in all places, and his all-seeing eie reaching and stretching ouer all persons: howbeit this confessing in word is not an argument of sound beleeuing in hart: forasmuch as many acknowledge it with the tongue, that do vtterly and openly deny it in their deeds. If his presence worke in vs a conscience of sin, and a care to please God in all things, it is an euident token that we are good Schollers, & remember this lesson well, which is heere deliuered vnto vs, touching his presence euery where. Let vs oftentimes examine our selues by this rule: and know that wee haue so farre profited in the doctrine of it, as it brideleth our corruption in vs, and no farther. If we be loose in life, and euery where prophane, neuer regarding what wee doe, or what we speake, or how we breake out into all wickednesse, we may well talke or tattle of Gods presence, but wee turne him into an Idoll, and with the Epicures make him sit idle in heauen, to know all things, but to regard nothing.
Lastly, it is our duty to haue a care to promote Vse 3 his worship and seruice, in all things to farther it, and to cut off all impediments and hinderances that stand against it. This is the vse that is often made of this doctrine, as Exod. 25, 8. Let them make me a Sanctuary, that I may dwell among them. Where the Sanctuary of God is, there will hee be: where it is not well looked vnto, but wholly neglected, there is he gone from that people, and departed. This we see in the words of Dauid, exhorting and commanding all the Princes to helpe Salomon his sonne in building of the Temple, 1. Chron. 22, 18, 19. where he saith, Is not the Lord your God with you? and hath he not giuen you rest on euery side? For hee hath giuen the inhabitants of the Land into mine hand, and the Land is subdued before the Lord, and before his people: now set your heart and your soule to seeke the Lord your God: arise therefore, and build yee the Sanctuary of the Lord God, to bring the Arke of the Couenant of the Lord, and the holy vessels of God into the house that is to bee built to the Name of the [Page 287] Lord. As they had experience that hee was among them, so he would haue them goe lustily forward in furthering of his worship & the meanes of it. Could their enemies haue taken the foile, and beene deliuered as a prey vnto them, who had so long dwelt among them, and taken deepe roote in the earth, as a Tree that could not be shaken with the wind, except the Lord had beene with them, and holpen them, and fought their battels for thē? Thus they were assured of Gods presence with them, and therefore they ought to bee sttong and couragious in promoting his glory and setting vp his seruice, that he might remaine among them, and neuer depart from them. To this purpose speaketh the Prophet Haggai, when hee saw the wonderfull backwardnesse of the people of Israel, in building the Lords house, that they gaue themselues to their owne profits and pleasures, but let the Temple lie waste, chap. 2, 4. Be strong, O Zerubbabel, saith the Lord, & be strong, O Iehoshua, sonne of Iosedech the high Priest, and be strong all ye people of the Land, saith the Lord, and worke, for I am with you, saith the Lord of hosts. There hee gaue them visible signes of his gracious presence, and was not called vpon in vaine; which mercy is called dwelling among them.
This vse hath many branches: First, wee must giue cheerefully for the building & preparing of a place decent for him to be serued. So did the people in the time of Moses. God must haue a fit place for his seruice. Our churches are as the Tabernacle and Temple to the Iewes, they are as an house to him. They must not be suffered to decay.
Secondly, the prophaners and spoilers of the places of his worship, are worthy of seuere punishment, forasmuch as God accounteth of it as a spoiling of himselfe, Mal. 1. If any were asked, whether they would spoile God himselfe or not, they would deny it, and constantly auouch it, and be offended with them that should affirme it: neuerthelesse, if we be carelesse of the meanes of his worship, he accounteth it as sacriledge, and condemneth it as a robbing of himselfe.
Thirdly, seeing it is the house wherein hee dwelleth, it teacheth with what zeale & forwardnesse, with what desire and delight we should resort vnto it, with what reuerence we should remaine in it, and how vnwillingly we should depart from it, before the end of those holy exercises. Touching our ioy in comming to it, the Prophet Dauid testifieth in many places: when he was hindered by his persecuters, that he could not be present in the Cō gregation of Gods people, he was sore troubled, and greeuously complaineth of it, Psal. 42, 1, 2. Hee came to the house of God, as we goe to the house of our neighbour, being inuited to a feast. So Psal. 26, 8. Lord, I haue loued the habitation of thy house, and the place where thine honour dwelleth. And Psal. 122, 1. I was glad, when they saide vnto me, let vs goe into the house of the Lord. Thus ought it to be with vs, we should loue it aboue all other places, & delight in it greatly, rather then elsewhere. We should neuer be weary of it. Touching our reuerent behauiour when wee are come, we learne it by Iacob; he had no sooner perceiued the presence of God, but he was touched with feare, Gen. 28, 16, 17. Surely the Lord is in this place, and I knew it not: and he was afraid, and said, How dreadfull is this place? This is none other, but the house of God, and this is the gate of heauen. When we come to tread in the Lords Courts, wee must be striken with feare, and set before vs his presence, and say to our owne soules in a comfortable meditation of it, Surely the Lord is in this place. We must not thinke onely, we shall meete with men there like vnto our selues, but there we shall meete with the Lord himselfe, and shall haue his presence. And thus did Cornelius stir vp himselfe and the rest that were to heare Peter, Acts 10. And touching our departure, it ought not to be before the end, as we haue shewed at large elsewhere. The latter end belongeth vnto vs, as well as the beginning: and then peraduenture wee may heare that which wee shall neuer heare againe. The Word is no more at our choise to deuide, & to chuse what we will heare and what not, then the Sacrament. If wee should see a man at the Lords Supper, whē he had receiued the bread, which is one of the outward signes, to depart out of the Church before he had receiued the cuppe containing the wine, which is the other signe, all men would bee ready to condemne him of intollerable contempt, and that most iustly. The whole word preached, and all the praiers that are offered vp to God, belong to vs as well as the whole Sacrament. God will not haue vs know a part onely of his will, but all his will, and learne his whole counsell. If the Subiect should deale so vnreuerently in hearing his Prince speake, as we vnconscionably deale with God, when he speaketh, he might well gather he were contemned. The Minister therefore must make an end of speaking▪ before we should make an ende of hearing the word that hee deliuereth vnto vs from the mouth of God.
[Verse 4. And the children of Israel did so, and put them out, &c.] The commandement that God gaue to Moses of putting out these vncleane persons out of the Campe, together with the reasons wherby it is confirmed, hath hitherto beene handled. Now we see in these words, the execution thereof set downe generally and particularly; they did put them out, and suffered them to remaine no longer among them. When God had once decreed and determined they should be remoued, they durst not permit them to haue any residence with them. The commandement was giuen vnto Moses, the execution of it is done by all Israel. The Gouernors pronounced the sentence, the whole Congregation gaue their [Page 288] consent. It was done in their presence, and they did approue of it.
Doctrine. No Church ought to tollerate open offenders.This practise teacheth vs this doctrine, that no Church should suffer among them open wicked persons to liue vnpunished and vncensured. No Church ought to tollerate, winke at, or beare with any filthy liuers, or vncleane persons, or notorious offenders among them, as Deut. 23, 17. There shall be no whore of the daughters of Israel, nor a Sodomite of the sonnes of Israel. The Corinthians are sharply reprooued, because they suffered one incestuous person to liue among them, 1 Corinth. 5, 1, 2. It is reported commonly, that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should haue his fathers wife: and ye are puffed vp, & haue not rather mourned, that [...]he who hath done this deed, might be taken away from among you. So the Apostle, giuing rules of direction to ye church how to liue, Eph. 5, 3, 5. saith, Fornication, and all vncleannesse, or couetousnesse, let it not be once named among you, as becommeth Saints: such haue no inheritance in the kingdome of heauen and of God. Christ our Sauiour reprooueth sundry Churches in the Reuelation, that suffered wicked persons to rest in their bosome & did not cast them out, Reuel. 2, 14, 20. as namely the Angel of the Church in Pergamus, and the Angel of the Church in Thyatira, & therefore he had a few things against them: so that we may conclude, that no Church can without blame and blemish tollerate among them such as are wicked liuers and notorious offenders.
This truth may be farther strengthned by Reason 1 many reasons. For first, it is a comely thing for the Saints of God to do so: that as they differ from heathen men, so they may differ from heathen meetings. Moses teacheth, that they ought to put out euill from them, because they are an holy people, Deut. 23, 14. The Apostle would not haue fornication and vncleannesse to bee once named among them, because so it becommeth those that are Saints to do, Eph. 5, 3. Now they were made light in the Lord, that were sometimes darknesse, and therefore they must walke as children of the light.
Secondly, for the neglect of this duty, the Reason 2 wrath of God falleth vpon the sonnes of men. He is the God of order, and requireth that all things in the Church be done in order. Hence it is, that the Apostle saith, Col. 3, 6. For such things sake, the wrath of God commeth vpon the children of disobedience. And we haue sundry examples of this, in the people of Israel, who were diuersly destroied, because of their sins, 1 Cor. 10, 5. With many of them God was not well pleased, for they were ouerthrowne in the Wildernesse. If then notorious sins bring downe Gods wrath, notorious sinners are not to bee winked at, to the end that his wrath may bee turned away.
Reason 3 Thirdly, we shewed before that they were as swine and dogges, or as vncleane beasts, and should not be admitted to the fellowship of Christs sheepe which are cleane, lest they defile them and corrupt them through their contagion, and tread downe with their feete, the residue of their pastures. The Apostle saith, 1 Cor. 5, 6. Doe ye not know, that a little leauen leaueneth the whole lumpe? Sinne therefore being infectious, the sinner is not to bee tollerated in the assembly of the righteous.
The vses remaine to be handled. First of Vse all, it should minister great matter of much greefe and sorrow to euery society of Christian men and women, when any of the Congregation grow to be thus prophane and defiled with the contagion of sinne. Is it not a great greefe to haue any one member of the body cut off? Or can any endure it without paine and anguish? So should it be when any that is called a brother, is put from the rest of the body of the Church, and seuered from the externall communion of Saints. This the Apostle teacheth, 1 Corinth. 5, 2. Ye are puffed vp, and haue not sorrowed. This reprooueth those that regard not this censure, whether it bee executed vpon themselues or others, neyther are touched with the dishonour that is done to God, when hainous and horrible sinnes do breake out of the bosome of the Church. The Prophet testifieth, Psal. 119, 136. that his eyes gushed out Riuers of teares, because they kept not his law. So the Lord speaketh to the man that was cloathed in linnen, whom he appointed to preserue such as were his, Ezek. 9, 4. Goe through the middest of the City, through the middest of Ierusalem, and set a marke vpon the foreheads of the men that sigh, and that cry for all the abhominations, that bee done in the middest thereof. If any man be present, and behold the Chirurgian ready to cut off the arme or legge of another, he is moued with a kinde of compassion and commiseration, and is touched with greefe for it: how much more ought wee to be greeued, when a brother is cut off from the communion of the Church, which is the mother of vs al? The Prophet reioyced, whē they said vnto him, Let vs go into the house of the Lord: so it ought to minister matter of mourning, when any haue this greeuous punishment laid vpon them, as to be turned out of the Church. It ought therefore to be accounted, neither matter of ioy, nor matter of gain, neither should we bee glad to heare that any are so proceeded against.
Secondly, it is a cause of great mercy, and Vse 2 of a wonderfull blessing from God, whē such as transgresse, are resisted and punished. So long as sinne is suffered, God is offended, and his wrath is extended ouer those places and persons. He hath a controuersie against those that sin against him.Iosh. 7, 1 [...], [...] 8, 1, 2. The host of Israel could not prosper so long as Achan remained among them, the enemies preuailed against them, and they turned their backs vnto them: but when he was taken away, and the glory of God reuenged [Page 289] which he had defaced, Israel prospered and had the vpper hand. They could not stand before their enemies, vntill they had put the accursed thing from among them. And how much he hateth sin, he declareth sometimes in his owne seruants: for Ionah must be cast into the sea, or else the Ship and the passengers in it shall euer be in ieopardy; & therfore he said vnto the Marriners, Take me vp, and cast me foorth into the sea, so shall the sea bee calme vnto you: [...] 12. [...]. for I know, that for my sake this great tempest is vpon you. If then he spare not his owne people, how should he spare others that are his enemies? We haue a notable example of this, afterward in this booke; when ye people of Israel began to commit whoredome with the daughters of Moab, & bowed down vnto their Gods, and so coupled themselues vnto Baal-peor, God brought a fearefull iudgment vpon them, [...]. 8, 9. and there died▪ in that plague, foure and twenty thousand, But Phinehas the son of Eleazar rose vp from the middest of the Congregation, and with his speare he smote the adulterer and the adulteresse, so the plague ceased from the children of Israel, the anger of God being turned away from them. A contrary example is to be seene in Eli, 1 Sam. 2. hee winked at the wickednes of his vngodly sons, and it brought downe a greeuous iudgment vpon them, and vpon himselfe, and vpon the people. Such churches therfore as are carefull to put from among them notorious offenders, are blessed of God. Sinne is the cause of all iudgement, and the remouing thereof bringeth all blessings with it.
Thirdly, euery Congregation is bound to Vse 3 purge their owne body from such excrements and filthinesse as annoy it. We must haue herein true zeale & godly courage in the cause of God and his truth. We must not stand in feare of the faces of men, though they be neuer so great and mighty. The censures of the Church must not be like the spiders web, which catcheth flyes and gnats, wheras the bigger creatures break from it. They must be administred indifferently, without all respect of persons: otherwise it laieth open a gap to destroy religion, faith, honesty, iustice, and equity, & maketh a way to wrong and all impiety. This reproueth such as dare not deale with great mē, rich men, and mighty men: they are afraid to touch them, lest they purchase their displeasure. [...]. in Phor. [...]. 1. These are like to fowlers, that pitch not the net to catch kites or Hawkes that do hurt, but for such as do no hurt. They suffer great men to do what they list▪ and see thē not: they let them alone, & either through negligence they will not, or through feare they dare not controlle them: according to the saying of the Poet, ‘ [...] satyr. 2.Dat veniam coruis: vexat censura columbas.’ They that are censors or chastisers of the manners of others, do pardon such as are most wicked and greatest malefactors, but doe condemne them that walke in innocency, or at least sinne of infirmity. But whatsoeuer the men are, when they waxe impenitent, the Church must spew them out, as an vnprofitable burden that lieth vpon the stomacke. It reproueth those also that would not haue the poore complained off, or brought before thē, whatsoeuer they commit, and how much soeuer they offend, because they are not able to fill their purses, or to pay their fees, or to giue them mony. These are such Officers as regard their priuate gaine before the churches good: and measure all things by their owne profit, not by the Churches benefite: and seeke to enrich themselues, not to reforme the offender: and to aduance their owne estate, not to promote the glory of God. But the Church ought not so much to looke vpon the persons of men, whether they be high or low, rich or poore, as vpon the cause: not so much what they are able to pay, as what their sinnes deserue: following the example of our heauenly Father, who rewardeth euery one according to his desarts.
Lastly, Is no Church to tollerate any open Vse 4 offenders among them? then they must vse the censure of excommunication as an ordinance of God, not an inuention of men: and not onely know the nature and vse of it, but practise it to the glory of GOD, and to the good of others. This is it which our Sauiour Christ hath left and commanded to be executed among vs, Math. 18, verse 17. If he shall neglect to heare them, tell it vnto the Church; but if he neglect to heare the Church, let him be vnto thee as an heathen man and a Publican.
This vse hath many particular branches, but before wee come vnto them, wee are to make it appeare, that in this place Christ our Sauiour speaketh of excommunication. For the words themselues going before, and following after, are plaine and euident. In the circumstances before, it is manifest that hee spake of priuate admonition, this heere deliuered is a publike censure: that was done before two or three, this before many. And afterward our Sauiour saith, Verily I say vnto you, whatsoeuer yee shall binde on earth, shall bee bound in heauen: and whatsoeuer yee shall loose on earth, shall bee loosed in heauen. What is it to binde,What it is to binde & loose but when the Church knoweth a man to be frozen in the dregges of sinne, separated from the spirituall communion of Christ and the Church, and made the bondslaue of Satan, to pronounce and declare him to be an impenitent person? and to remaine as a captiue bound in the chaines of Satan, and to keepe him out of the Church, as a prisoner kept in prison, vntill by this sharpe remedy he be healed & brought to repentance, as it falleth out to the elect, who are alwaies bettered by it? And what else is it to loose, then when the Church seeth by the true fruites of his repentance, that hee is freed, deliuered, and loosed from the hands and bands of Satan, by the mighty power of Christs Spirit, to pronounce [Page 290] him set at liberty to haue communion & fellowship with the members of Christ.
Let vs now come to the seuerall points to be obserued in this ordinance. First, obserue what excommunication is, that we be not deceiued in the practise of it, passing ouer those that ought not to be passed ouer, and striking those that ought not to be striken. For sometimes they are smitten with the sword, that deserue not to be touched with the scabbert: and they feele the bluntnes of the backe, that deserue the sharpnesse of the edge. Excommunication therefore is an action of the Church, performed in the Name of Christ, whereby a brother greeuously offending, and remaining impenitent, is separated from the Communion of the faithfull, in those things especially yt pertaine to the worship of God; ayming thereby at the good of the Church, the saluation of the excommunicate person, and at the glory of God. No man ought to deny, that this authority is giuē to the church, or to make any doubt of it, and so call it into question.
Obiection. But peraduenture some man will say, that Christ saith not, Let him bee to the whole Church an heathen, or a Publicane; but to thee against whom he hath trespassed, and to whom he will not be reconciled: whereas excommunication separateth from the whole body. Answer. I answer, this is a friuolous obiection, and a poore shift to shake this holy ordinance of God in peeces, which is not able once to stirre and remoue out of his place. For no man ought to bee esteemed and accounted as an heathen and Publicane, of any particular member, who is acknowledged by the whole Church to be a brother, and communicateth with other of the brethren in all the priuiledges of the Church. And as though he hath not offended the Church,Z [...]nchi. lib. 1. in quart. praeep. cap. 19. who beside the offence, whereof he was reproued, and wherewith being now reuealed and manifest, he hath hurt the Church, hath beene stubborne and obstinate against the same, nay stubborne & stiffenecked, obstinate and obdurate against the word of God, by which hee was conuinced, and exhorted. The Church hath not one cause and I another to esteeme of him, and to iudge of him, but we proceede by one and the same rule. Seeing therefore the whole Church hath the same cause which I haue, why he ought to be reputed as an heathen and a Publican: to wit, sinne committed and perpetrated, and ioyned with stiffenesse and stubbornnesse, with contumely and contempt: what reason can bee rendred, the cause beeing common, why hee should be to me alone as an heathen and Publican, and not also to the whole Church?
Moreouer, the ende why hee ought to bee vnto me as an heathen & a Publican, is the same with the Church in all respects, namely that the brother not repenting nor returning, should be ashamed, and as it were by force & compulsion, be drawne & driuen vnto repentance. Therefore as well to the whole Church as vnto me, he ought to be as an heathen and a Publican, that is, an excommunicate person: so that vnder the person of one, we must vnderstand the whole Church, as if Christ had said, Let him be vnto thee, and to all the brethren, and to the whole Church, as an heathen and a Publican. They thē that restraine these words, Let him bee vnto thee, to one member of the Church alone, are like to the Doctours of Rome, who, because Christ said to Peter, To thee will I giue the keyes of the kingdome of heauen, Math. [...] [...] conclude, that they were giuen to Peter alone, that thereupon they may builde the foundation of a counterfeit and supposed supremacy: whereas he gaue them to all the Apostles alike, as if Christ had said, I commit the keyes to thee, and to the rest of the Apostles, and to their successors. So when he saith in this place, Let him be to thee as an heathen and a Publican, he meaneth, both to thee and to the rest of the parts of the Church, one being named in stead of all the rest.
Lastly, the text it selfe being rightly weighed and considered, will make it plaine and apparant, that this is a foolish cauill and a slender euasion, to vnderstand the words thus, Let him be to thee, that is, Let him be to thee alone and to no others: for Christ hauing said, Let him be vnto thee as an heathen man: to the end he might strengthen and confirme this, that he would ratifie all this in heauen aboue, he annexeth immediately after, Whatsoeuer yee shall binde on earth, shall be bound in heauen, and whatsoeuer ye shall loose on earth, shall bee loosed in heauen. Behold heere the change of number vsed by Christ. Tell mee then, wherefore, when he had said in the singular number, Let him bee vnto thee, as speaking of one, hee spake afterward in the plurall, whatsoeuer yee shall loose, whatsoeuer ye shall binde, as speaking of many? What was the cause of this difference, but onely to signifie, that vnder one person he vnderstood the Church? To shut vp this first point, wee are not to doubt, but that Christ gaue power and authority to the Church, to excommunicate wicked persons that are obstinate and impenitent, when by priuate admonition they cannot bee wonne, as we shall shew more at large afterward.
Secondly, we must consider, when any man is to be excommunicated; the fit season wherof is, when he hath contemned all admonitions and exhortations of priuate men, and is waxen proud and selfe-willed, & setteth himselfe against the Church; and not before. For then he manifesteth, as cleerely as the light that shineth at noone day, not onely his obstinacy & resolution to goe forward in sinne, but his contempt of the word, and of the Church, and of Christ himselfe, the author of the word, and the head of the Church: so that hee is separated from the communion which all the faithfull seruants of GOD, haue with Iesus Christ and the Church, whereof wee [Page 291] say in the Articles of our faith, I beleeue the holy Catholike Church, the Communion of Saints. Whereby it appeareth, that he who is excommunicated, is not properly by the Churches censure separated from God and his people, but is declared & pronounced to be separate: forasmuch as properly it is sin which separateth, [...] [...], 2. Your iniquities haue separated betweene you and your God: and your sins haue hid his face from you, that he will not heare. Excommunication then doth not separate, but serueth to shew who are separated: euen as the fanne doth not make the chaffe, but sheweth it manifestly, which before lay hid among the good Corne. Whensoeuer therefore sinners grow obstinate, it is high time to draw out this sword of iustice, to cut off from the Citty of God, such incorrigible persons.
Thirdly, Christ our Sauiour sheweth to whō excommunication belongeth, and who are subiect vnto it. He is vnder it that is called a brother, and being exhorted, will not heare; being admonished, will not obey: being reproued, will not repent. He must be a brother, he must be admonished, reprooued, and conuinced. He must be told of his fault or faults priuately and publikely. He must be one that hath confessed Christ, and called vpon God the Father together with vs, albeit hee haue denied him in his deeds. It is the Lord that will iudge thē that are without, [...]. 5, 12. the Church hath nothing to doe with them. God will punish those that are in the Church, & those that are out of the Church, forasmuch as all belong to his iurisdiction: it is not so with the Church, they haue nothing to do with such as are infidels, and neuer gaue their names to Christ, as Turkes, Iewes, Pagans, and such like. For as they that neuer were in the Synagogue and of the Synagogue, could not be put out of the Synagogue: and as they that were not of the communion, cannot be thrust out of the communion: so they yt were neuer of the Church, or in the number of the faithful brethren, cannot be cast out of the Church. For these only are they that are spots and blots to the church: these are they that cause the Name of God to be euill spoken off: these are they that lay stū bling blocks before the weake: these are they that regard not the first or second table of the Law: these are they that tread vnder foot all counsels, perswasions, and admonitions made out of the word of God: these are they that are setled and resolued to continue in euill, whatsoeuer the Church say vnto them.
Fourthly, he is to be excommunicated only, that hath in this manner offended; neither is it to bee suffered, or allowed, or practised, that one should be excommunicated for another, except peraduenture he also offend, and be intangled in the same sinne, or haue giuen consent vnto it. The sonne is not to bee excommunicated for the father, nor the father for the sonne. The rule of the Apostle is to be obserued, Gal. 6, 5. Euery man shall beare his owne burden. It is a common prouerbe among vs, Euery vessell shall stand vpon his owne bottome, that is, euery one shall beare the punishment of his owne sinne. This is it which the Prophet Ieremy teacheth, chap. 31, 30. Euery one shall dye for his owne iniquity: euery man that eateth the sowre grape, his teeth shall be set on edge. To this purpose speaketh Paul, Roman. 14, 12. Euery one of vs shall giue an account to God for himselfe.
If any obiect, Obiect. that we are to giue an account to God, not onely for our selues, but for these also that belong vnto our charge, as the father for himselfe and his children, as we see in Eli; the Shepheard for his sheepe, and the watchman for the soules of the people, as the Lord saith, His blood will I require at thy hands, Ezek 33.10. and Hebr. 13, verse 17. They watch for your soules, as they that must giue an account. Answer. I answer, they shall indeed giue an account and be punished, howbeit it is for their owne sins, and no farther. Parents, Masters, Magistrates, and Ministers, shall not answer for their sinnes that are committed vnto them, for the sinnes of their children, their seruants, their subiects, and their hearers, but for the sinnes which themselues commit by their negligence, because they do not looke vnto them, nor admonish them, nor reprooue them, nor restraine them, as it is plainely expressed in the Prophet Ezekiel, chap. 33, verse 8, 9. If thou doest not speake to warne the wicked from his way, that wicked man shall die in his iniquity, but his blood will I require at thine hand: Neuerthelesse, if thou warne the wicked of his way, to turne from it; if he do not turne from his way, he shall dye in his iniquity, but thou hast deliuered thy soule So then, he that is impenitent, is to be excommunicated, euen he onely, and not others that are not partakers of his sinne. S. Augustine hath a notable Epistle to this purpose written to a certaine Bishop called Auxilius, August. epist. 75. in the behalfe of one Classicianus. who being a young man, for the offence of the master of the house, excommunicated all the rest of his family, and would not deliuer the Sacraments to his children and houshold: whom he perswadeth to lay aside anger, and to reuerse his sentence, lest the man perish that is a friend, & the diuell reioyce in it that is an enemy. In this case in a manner doe they offend, who refuse to baptize the children of thē that are excommunicated, & such as are borne in fornication, because their parents are impenitent, as though the sonne should beare the iniquity of the father, or the wife of the husband, or the seruant of the master, or he that is not yet born, the iniquity of thē that are borne. What hath the infant offended that is borne in the Church, that he should not be baptized of the Church? The Prophet saith, The son shall not beare the iniquity of the father, nor the father, Ezek. 18, 20. the iniquity of the son; but the soule that sinneth, it shall die. This also is the resolutiō of Beza in one of his Epistles,Beza epist. 10. prouing that the children of the excommunicate may be baptized. We conclude [Page 292] therefore, that they onely, which haue offended, and remaine obstinate in their offences, are to be excommunicated: forasmuch as Christ neuer said, if he heare not the Church, let him and all that belong any way vnto him, be as heathens and Publicanes, but let him be vnto thee, that is, him only. This serueth to cō demne the horrible and abhominable tyranny of the Bishops of Rome, who haue not onely raged vpon the bodies of the Saints, but also exercised dominion ouer their consciences. These are they that send out their curses, and smite the cheefest Monarches of the world, as it were with thunder & lightning. They pronounce sentence of excommunication for trifles, and they absolue from it for trifles. They excommunicate one for another, and they absolue one for another. They cast out of the Church, those that do not belong to their iurisdiction: for what haue they to doe with Princes? When Princes are supposed to haue offended, they curse & condemne whole states and Kings, as they haue serued heeretofore the Kings of this Land, and lately thc State of Venice. They haue interdicted whole Realmes, they haue forbidden diuine seruice to be said, and the Sacraments to be administred.
Fiftly, we must learne from what things excommunicate persons are excluded, that we may ye better know how to behaue our selues toward them. Christ saith, let such be as heathens & Publicanes; that is, abstaine from such false brethren, and communicate not with thē, either in matters of religion, or in common conuersation. But how far we must forbeare their company and conuersing with them, we shall speake afterward. The word excommunication and to excommunicate, note out a cutting off frō the communion; which Christ noteth by the branches that bring foorth no fruite:Iohn 15, 6. If a man abide not in me, hee is cast foorth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned. The Euangelists also call it to put out of the Synagogues, Iohn 16, 2. that is, out of the fellowship of the faithfull, met together in one place. Hence it is also, that they were said to be accursed, being out of the Church, as they are blessed that abide in the Church, hauing a communion together in matters of religion, and fellowship one with another. Now we must vnderstand, that there is a two-fold communion, from whence an excommunicate person may be said to be excluded:Communion is two-fold, inward and outward. the one is inward and spirituall, the other outward and corporall. The inward communion is that, which euery faithfull one hath by faith and loue, first with God, and then with the Saints of God, and therfore in the Creed it is called, ye Communion of Saints. For all the Saints are ioyned together with Christ their head, by the band of the Spirit, & among themselues, and with the whole body of the Church, 1 Cor. 10, 16. The bread which we breake (in the Supper of the Lord) is it not the communion of the body of Christ? saith Paul. And the Apostle Iohn in his first Epistle, That which we haue seene & heard, declare we vnto you, 1 Ioh [...] [...] ▪ that ye also may haue fellowship with vs; and truely our fellowship is with the Father, and with his Son Iesus Christ. From this fellowship, can none be excluded but by sin. The Prophet saith,Esay 5▪ [...] your sinnes haue separated betweene mee and you. And Iohn teacheth, that if we walke in the light, as he is in the light, 1 Iohn 1, [...] we haue fellowship one with an other, and the blood of Iesus Christ his Son, cleanseth vs from all sin. And Paul in his Epistle to the Romanes, sheweth particularly, that there is nothing vnder heauen can separate vs from Christ and from the loue of God, neither death, Rom. 8.3▪ [...] nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature: among al which he doth not reckon sin, and therefore it is sin alone which can separate any man frō the grace of God, and from communion with him. The excommunication of the Church can bar and shut out no man from this communion. For if any man be truly engrafted into Christ, endued with faith in Christ, and repentance from dead workes, beeing a member of his body in deed and in truth, excommunication shal hurt him nothing at all, in regard of that spirituall communion; forasmuch as the sentence so giuen, is void and frustrate, and the doore is shut vp & locked fast with a false key. Such an excommunication is a blessing not a cursing. Againe, albeit a man iustly deserueth to bee excommunicated through his sin, & to be separated from God, yet excommunication is not the first or cheefe cause of it, but his owne sin, and the continuance in it: seeing it doth not seuer him from God, but declareth him to bee seuered through his impenitency, as ye Priests vnder the law, putting out the leprous, did not defile them with the leprosie, but pronounced them to be defiled; & as the Iudge giuing sentence vpon a malefactor, doth not therby make him a malefactor, (for hee was so before) but pronounce him to be so; and as a theefe that is found guilty, is not thereby made a theefe. But here a question ariseth, how can it be, Obiect. that any hauing a true fellowship with Christ, can be separated from it through sin? Can he that is a member of Christ, be made no member? All men are eyther reprobate or elect. The reprobate are not, neyther were, neyther euer shall be partakers of this communion: how then should they be separated frō it, that were neuer of it or in it? And touching the elect, they can neuer fall from the grace of election; the foundation of God remaineth sure, 2 Tim. [...], [...] & hath this seale, the Lord knoweth who are his, so that it is vnchangeable. Besides, such are also engrafted into Christ, and cannot be separated from his communion, according the saying of Christ, Iohn 6, ver. 37. All that the Father giueth mee, shall come to me: and him that commeth to me, I will in no wise cast out. And the Apostle Iohn 1 Iohn [...], [...] saieth, They went out from vs, but they were not of vs: for if they had beene of vs, they would no doubt [Page 293] haue continued with vs: but they went out, that they might be made manifest, that they were not all of vs. If then the reprobate were neuer of this communion, and the elect can neuer fall from this communion, it may seeme that none can be said to be truely excommunicated, that is, to be separated from that spirituall communion which wee haue with Christ and with all the Saints by faith, [...]. hope, and loue. I answer, that which is affirmed of the elect and reprobate is most true, neuerthelesse that which is concluded from thence is most false, as the learned haue well obserued. For first of all, touching the reprobate, that being hypocrites were once in the Church, though they were neuer of the Church, neither truely partakers of this spirituall communion of the Saints, yet then they are saide to bee separated from it, when they are manifested & declared to haue beene alwaies strangers vnto it, and separated from it: as when Dauid praieth in the Psalms, that they might be blotted out of the booke of life, Psal. 69, 28. as if he had said, declare it & shew it plainely, that they were neuer written in the booke of eternall election. Secondly, touching the elect, the question is more difficult, and yet the knot is not so intricate or intangled, but it may be loosed. For albeit they cannot be cut off from the grace of election, because his gifts and calling are without repentance, Rom. 11, 29. neither can be wholly and altogether excluded from that communion which they haue by faith with Christ, and by loue with the Church, both by reason of the stablenesse of Gods promises, and by reason of the efficacy & force of Christs praier heard of the Father, [...] [...]7, 21, [...]. Luke 22, 32. Yet in some sort & in some respect they separate themselues as much as lyeth in them, when they fall into greeuous sinnes, as Dauid, when he committed adultery, and Peter, when he denyed his Master. The guifts of the holy Ghost are as a flame of fire kindled in vs: such sinnes are as water powred vpon them to quench it: and except GOD did grant his Spirit to dwell in them, and preserue it as fire hidden vnder the ashes, they would lose it wholly, & be quite and cleane excluded from this spirituall communion. Notwithstanding, our saluation is sure for his promise sake, who hath promised to put his feare in our hearts, that we should not depart from him, and for Christs praier, who praied for Peter & all the elect, that their faith should not faile. Hence it is, that he keepeth a remnant of grace in them, and cherisheth the fire of his Spirit, that it should not goe out; so that the flame is slaked, and the heat is diminished. But in his good time, he kindleth the fire, and stirreth vp the heat, somtimes by his word, and sometimes by his corrections; and therefore the Apostle willeth Timothy to stirre vp as coales, [...]. 1, 6. the gift of God that was in him: & Dauid hauing experience hereof, praieth vnto him, to create a new heart in him, and not to take away his Spirit from him. Ps. 51, 10, 11. Thus we see how the faithful are not wholly, but yet in some part separated frō the communion of Christ, because they are depriued of the sweet comforts that they felt before, & of the large measure of grace which they finde greatly diminished by the committing of sinne and continuing in it. This is the spirituall communion.
The externall communion standeth in a common partaking together in the word, in praiers & in the receiuing of the Sacraments, and in familiarity and friendship one with another, as Luke speaketh of the Church of Christ after his ascension, Acts 2, 42. They continued stedfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in praiers. Excommunication separateth from all these. But some will say, Obiect. doth excommunication take away all commercing and conuersing one with another? May not one in any sort liue with such? Or doth it dissolue all bands of nature and pollicy? I answer, Answer. no. There are some bands so firmely and closely knit & tied together, that nothing can loose them, and abrogate them. Some duties are naturall, some domesticall, and some ciuill, which no excommunication can diminish or dissolue, or dispense withall. The Apostle giueth this as a generall precept, If thine enemy hunger, Rom. 12, 20. giue him meate, and if he thirst, giue him drinke. If an excommunicate person be in want and in any distresse, we must helpe him and minister vnto him such things as are necessary for his preseruation: wee must not cast away all care of him, and all loue vnto him, forasmuch as God hath made vs keepers one of another. Againe, it is lawfull to buy of him, & to sell vnto him, and to bargaine with him, albeit we should not conuerse and commerce with him as with a friend. Moreouer, if we owe personall duties to such a one as is in the family with vs, we cā not shake them off vnder any colour or pretence of excommunication. The wife must performe due beneuolence to the husband, the children must obey their parents, the seruants must count their masters worthy of all honour, and contrariwise: prouided alwayes that they do not ceasse to pray for thē, to admonish them, and to hate their sins, and that they looke to themselues that they do not defend them in their wicked courses, and ioyne with them in opinion, for then we make our selues partakers of their sins.
Lastly, let vs set before vs the ends of excommunication, which also haue bin considered in part already. One end of it is, the good of the person excommunicated, that if it bee possible he may be won.Tit. 2, 11. Rom 1, 6. Christ deliuereth the doctrine of saluation, & the Gospel is the power of God to saluation, to euery one that beleeueth. For wheras Christ Iesus saith of himself,Math. 10, 34. yt he came to send fire and sword into the world, and that hee is appointed for the fall of many in Israel, Lu. 12, 46, & 2, 34. & yt the Gospel is the sauor of death vnto death, 2 Corinth. 2, 15. Yet this is not the [Page 294] proper end of Christ or the Gospel, but as it were beside their purpose through the malice and wickednesse of men. The Apostle speaking of the Law, saith, Rom. 7. It is holy, and the commandement holy, and iust, and good. The like we may say of the discipline of the church; it was ordained not to destruction, but to saluation: and if it attaine not to this end, the fault is in the person impenitent, not in the ordinance of God: as when a good & approued medicine well applied, recouereth not the patient, the fault is not in the Physition, but in the desperatenesse of the disease. This ought to teach all persons excommunicate for their sinnes, to submit themselues to the stroke of Gods owne hand, that thereby they may bee healed. Impenitent persons are as those that are diseased: sins are as sicknesses, or wounds, or soares; excommunication is as physicke for the soule, and a souereigne medicine to recouer them: and the Gouernors of the Church, are as good Physitions, or tender Chirurgions, who, when all other remedies of admonition, and exhortation faile, are compelled to seare, and cut, and launce, and apply as it were desperate cures: not that they delight to be sawing and searing, but because the cutting off of one member, serueth to preserue the rest of the body. Let vs be content to suffer for the benefit of the soule, as we are for the health of the body. Remember the counsell of the best Physition that euer was, Christ Iesus, who came to seeke and to saue that which was lost, If thy right eye offend thee, plucke it out, and cast it from thee: Mat 5, 29, 30. and 18.8. for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. The end of excommunication, is the destruction of the flesh, that the spirit may be saued in the day of the Lord. It is a bitter medicine, and vnpleasant to the taste, howbeit it is wholesome and healthfull. It is as a sawe that cutteth off a dead member, or as an hot iron that seareth an vlcer: howbeit the effect is pleasant and profitable. It maketh sad, howbeit it is godly sorrow that causeth repentance neuer to be repented off. It is like the seed, the which, except it be cast into the earth and die, it can bring forth no fruite. But it may be obiected, Obiection. how can excommunication make to the good and saluation of him that is excommunicated, forasmuch as it cutteth him off from the body of Christ, and from the communion of Saints, that hee may be no longer a member? A member that is once cut off from the body, receiueth no more life from it, neither can be ioyned to it againe, as a branch that is cut frō the vine, withereth, Ioh. 15. How then can excommunication bee any way profitable? I answer Answer. as before, that al they who are in the body of the church, & enrolled in the number of the faithfull, are not after one manner members of the church, neither are al cut off alike by ye two edged sword of excommunication. Some are in the church as euill humors in the body, but are not of the Church, as all hypocrites, who haue giuē their names to Christ, but are not Christs,Z [...]ch [...] rede [...] ▪ because they haue not the Spirit of Christ. They haue a shew of faith & godlines, but they are as Idols, that seeme to be that which they are not. They seeme to haue a communiō with Christ, but they haue not; like to one yt hath a woodē leg so artificially ioyned to his body,Beza. [...] ▪ that ther is none which taketh it not to be a true leg indeed, whereas notwithstanding it is not so. When the Church proceedeth to excommunication against these, it cutteth them off and casteth them away altogether, so that such a separation cannot tend to their saluation, but is a fore-runner of their destruction. Others are true members of the church, & haue a true communion with Christ & his Church. These are of two sorts, some are so kept by the power of the Spirit in obedience, that albeit they sinne, (for who is it [...]hat sinneth not?) yet they giue no offence to the Church, & are not obstinate in their sins, but being admonished, or without admonition they repent and amend. Now, where there is repentance from sin, and amendment of life, there is no need of excommunication. There are another sort that want this remedy, and cannot otherwise be cured; the fiery darts wherwith Satan hath wounded them, are so deadly. These the word cannot restore, and the admonitions of a few and of many they contemne: to these, excommunication is profitable, when all other meanes faile. This foundation being laid, the answer to the former obiection is easie, to wit, that it cannot be profitable to be separated from the body from whence it had life, no more then for the branch to be cut away from the vine: forasmuch as we must consider, that there is a twofold separation, in whole, or else in part, and therefore the similitude is not to be presfed farther then the purpose of it. That separation which doth altogether separate any member from the body, cannot be profitable vnto it. But excommunication maketh not such a separation, neither diuideth the elect (of whom we speake) wholly and finally from the body of the Church, but onely in part, in respect of the flesh, not according to the Spirit, in regard of the corruption of the old mā, not in regard of the renuing of the inner man. The second end of excommunication is the saluation of the whole Church; for the Corinthians are willed to put away the euill one frō among them, and to purge out the olde leauen, 1 Cor. 5. that they might be a new lumpe. Where the Apostle sheweth, that the casting out of a wicked man from the company of the faithfull, is to this purpose, that if he will not repent, yet at least others should be prouided for, th [...]t they be not infected with his impiety, as it were with a leprosie. The third ende is, that the rest may feare, and bee kept within the bounds of their duty. That which the Apostle speaketh of publike rebuking, Them that sinne, rebuke before all, that others also may feare: 1 Tim. [...]. may also [Page 295] be applyed to excommunication, namely, that the stiffenecked should not be spared no more then wolues be suffered among the sheepe, to the end that others by their example may take heed. This is to pull out of the fire, and to saue with feare. It is better for vs to learne by the punishments of others, then to be censured our selues for our owne sinnes. Daniel, setting before Belshazzar the king his manifest offences, who was weighed in the ballance, and found wanting, doth aggrauate and encrease his sinnes, [...]. 21. that he had seene his father deposed from his kingly throne, and driuen from the sons of men, and fedde with grasse like oxen, yet he had not humbled his heart though he knew all these things, but lifted vp himselfe against the LORD of heauen. So when wee behold any cut off from the society of the Saints, and doe not feare the same sentence, it argueth that we are as members benummed, and want that liuely feeling which ought to be in the members.
The fourth end is, that those punishments, which hang ouer the Church for sinne, may be auoyded. For so long as they that deserue to be excommunicate, remaine in the Church, God is prouoked to plague that Church, as we saw before in the example of Achan, Iosh. 7.11. When the Church hath done what lyeth in them to do, God is appeased▪ and his wrath turned away, as we noted by the zeale that Phinehas shewed against the adulterer, and the adulteresse, Numb. 25.7. Psal. 106.30. he stood vp and executed iudgement, and so the plague was stayed.
Lastly, the glory of God which is the ende of all good things, is another end of excommunication. This the Church ought to aime at, and if this be before their eyes, that are the gouernours of the Church, it will keepe them from declining either to the right hand, or to the left hand, both from sparing the guilty, and from punishing the guiltlesse, from winking at the sinnes of great ones, and censuring the faults and infirmities of those of low degree too sharpely; from winking at great beames in some, and hauing Eagles eyes to pry into the motes of others. This will make vs walke in the beaten path of Gods word. If then, [...]or, 10.31. in the least things, as our eating and drinking, we must do all to the glory of God▪ how much more ought we to respect it, when wee are to deale in so serious and weighty a cause? For his name is honoured and glorified in the saluation of the Elect, and in the iust condemnaon of the reprobate, both which are furthered by this ordinance of excommunication being rightly vsed.
5 And the Lord spake vnto Moses▪ saying,
[...]it. 6.3. 6 Speake vnto the children of Israel, When a man or woman shall commit any sinne that men commit to doe a trespasse against the Lord, and that person be guilty:
7 Then they shall confesse their sinne which they haue done: and he shall reoompense his trespasse with the principall thereof, and adde vnto it the fift part thereof,Leuit. 6.5. and giue it vnto him against whom he hath trespassed.
8 But if the man haue no kinseman to recompense the trespasse vnto, let the trespasse be recompensed vnto the Lord, euen to the Priest: beside the ramme of the attonement, whereby an attonement shall be made for him.
9 And euery offering of all the holy things of the children of Israel, which they bring vnto the Priest, shall be his.
10 And euery mans hallowed things shall bee his: whatsoeuer any man giueth the Priest,Leuit. 10.12. it shall bee his.
The first part of the Chapter hath hitherto beene handled, touching the putting of lepers and other polluted persons out of the hoste: the second part followeth concerning falsehood committed, wherby our brother is damnified, beguiled, and deceiued, to the 11 verse. Our neighbour trusteth vs, and reposeth confidence in vs at our word, but we often make no conscience to deceiue and defraud him, so it may be to our owne gaine and commodity, against the common rule that nature taught the Gentiles themselues, Whatsoeuer yee would that men should doe to you, doe ye euen so to them, for this is the Law and the Prophets, Matth. 7.12. In this diuision therefore we are to consider two things: first▪ the promulgation of the law instituted of God to amend and correct this fault. Secondly, the application of this particular to the generall law touching the Priests maintenance. The law is first propounded and enacted, and then amplified by a prouiso or exception set downe by way of preuenting of an obiection. The substance of the Law is this. If any man or woman haue dealt falsely with his brother in any part of his goods, by circumuenting of him fraudulently, or detayning any of them wrongfully, whereby he is iniured, and God is offended, so that his owne conscience accuseth him & witnesseth against him: this course is to be taken, he must seeke to blot out and wash away his trespasse and offence which he hath done, three wayes. First by confession: secondly, by restitution: thirdly, by reconciliation.
First, he must confesse his sinne, and craue pardon from the bottome of his heart; he must submit himselfe vnto God, and acknowledge freely & willingly, what he hath done, knowing that he can by no meanes hide his sin, nor by any colour keepe it from the sight of God. It booteth him not to deny it, or defend it, or excuse it, or diminish it, or turne it ouer vpon others. If he would receiue pardon and forgiuenes, it is necessarily required of him, that he vse hearty confession, both of this, and all other trespasses and transgressions.
Secondly, we must make satisfaction to him [Page 296] whom we haue wronged, and from whom we wrested any thing. It is not enough to make open confession vnto God, vnlesse also wee make actuall restitution vnto men. For the sinne is not pardoned, except that which is taken away be restored. Wherefore, that the party offended should be recompensed, and the party offending should be punished, hee must together with the principall, make good the dammage, and put a fift part more thereunto, and giue it vnto him against whom hee hath transgressed. This is done, to discourage iniurious persons, and to make them afraid to doe wrong, whether by fraud or violence. For if they should onely restore the principall, they knew, if their offences were found out, they should be no losers.
Thirdly, he must seel [...] reconciliation and atonement with God, by offering vp of a ramme in sacrifice, which figured out the suffering of Christ, and offering vp of himselfe once vpon the Crosse, for the discharge of our sinne, and appeasing of the wrath of his Father. It is in vaine to make satisfaction vnto men, except we know how God will be satisfied: and it shall profite vs nothing to be at peace with men, except we be at peace with our God.
This is the enacting of the Law: an exception is annexed by way of preuention. For the offender that hath trespassed against his neighbour, might obiect and say, How can I restore that I haue taken? it may be the party is dead; it may be he hath neither sonne nor daughter; neither brother, nor kinseman: may I not then lawfully conceale it and iustly retaine it vnto my selfe? I answere, nay; the Lord answereth, Thou shalt by no meanes detaine the goods that are not thine own, if thou look for any good at my hand: as if he should say, when thy neighbour is any way damnified, let the losse be recompensed, and the damage restored, prouided alwayes, and be it farther enacted, yt if the owner be dead or vnknowne, and he haue none of his kinred and aliance liuing to be his heire, it shall not be thine, it is the Lords, and he giueth it vnto the Priest for a recompence of his labours in the Tabernacle, and his seruice of the Lord, and his teaching of the people, God is the Lord of the soile, he challengeth it at his own, and he disposeth it at his owne pleasure.
Thus much touching the Law: the applying of it followeth, where God ordaineth it as a Law, that all such things as are purloyned and conueyghed away from the right owners and possessours, should (in case they or any of them faile) be bestowed vpon the Priest, which is amplified by an equall comparison of the like; all other things offered should be his also, and might not be altered to any other vse: as if he had said, As I haue giuen them the offerings of the people, so I haue giuen to them this also, that they shal haue right as wel to the one as to the other by my gift.
[Verse 5. When a man or woman shall commit any sinne, &o.] After we haue seene the order of the words, let vs make a collection of doctrine. And first obserue, that Moses speaketh in this place, not of any sinne committed against piety and godlinesse, but against the equity and iustice that ought to bee among men: not of the immediate worship of God prescribed in the first table, but of wrongs done to our brethren, forbidden in the second table, as appeareth by sundry circumstances, both because he speaketh of making him recompence, which no man can giue to God, it being vnpossible to make satisfaction to him for the least offence; and because the trespasse shall be recompensed to the Priest: yet notwithstanding he calleth it a trespasse against God. Heereby we learne, that all sinne,Doctrine. All sinne [...] committed against God himselfe. euen the breach of the second table, is committed against God. Whatsoeuer iniuries and offences are done against our brethren, are sinnes and offences committed against God. This appeareth euidently in other places of the Law, as Leuit. 6.2, 3, 4. If any man sinne, and commit a trespasse against the Lord, and deny to his neighbour that which is taken him to keepe, &c. Where he teacheth, that to deny the thing committed to our keeping, to breake the trust reposed in vs, to robbe our neighbor violently, to take his goods from him, to deny that which we haue found and our neighbour hath lost, are all of them sinnes against God, though trespasses against men.
The charge also that Nathan layeth vpon Dauid, together with his answere, make this trueth most plaine, 2 Sam. 12.9.13. The Prophet reproouing him saith, Wherefore hast thou despised the commandement of the Lord to doe euill in his sight? thou hast killed Vriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slaine him with the sword of the children of Ammon. To this heauy message from God deliuered by his seruant the Prophet, doth Dauid submit himselfe, and in the humility of his soule consesseth, I haue sinned against the Lord. This is that which Ioseph witnesseth, when he was entised to commit folly with his wanton mistresse; (but yeelded not vnto the tentation) he saith vnto her,Gen. 39.9. How can I doe this great wickednesse, and sinne against God? He doth not say, against my master, and so render euill for good vnto him, as he might truely haue said, but he speaketh with a feeling conscience that he should sinne against God, in offending against his master.
To all these we may also adde the testimony of the Lord himself vttered vnto Caine that had conceiued malice and murther in his heart against his brother, a sinne against the second Table, the summe whereof is, Thou shalt loue thy neighbour as thy selfe. Gen. 4.6, 7. Why art thou wroth? and why is thy countenance cast downe? if thou doe well, shalt thou not be accepted? and if thou doest not well, sinne lyeth at the doore, &c. It is a notable exhortation that Moses [Page 297] giueth in the behalfe of the poore that were among them, Deut. 1.5.6. Beware that there bee not a thought in thy wicked heart, saying, The seuenth yeere, the yeere of release is at hand, and thine eye be euill against thy poore brother, and thou giuest him nought, and he cry vnto the Lord against thee, and it be sinne vnto thee. Whereby we see, that not onely such as take away other mens goods wrongfully, doe commit sinne against God, but they that detaine their owne goods couetously, and doe not bestow them vpon the releefe of the poore: so that a man may sinne in his owne, as well as in other mens, in ouermuch sparing, as well as in wronging others. To the same purpose he speaketh in another place against the oppressing of an hired seruant that is poore and needy, whether he were of their brethren, or of the strangers in the land, Deut. 24.15. At his day thou shalt giue him his hire, neither shall the Sunne go downe vpon it, for he is poore, and setteth his heart vpon it, lest he cry against thee vnto the Lord, and it be sinne vnto thee. All these places prooue vnto vs, that all sinne is committed against God, and respecteth him, either immediately when we sinne against the first Table, or mediately when we sinne against the second Table.
This will better appeare by such reasons as Reason 1 are grounded out of the Scriptures, and serue to confirme this trueth, and to establish our consciences in it. First, sinne is nothing else, but the breach of the Law of God, 1 Ioh. 5.17 and the party that is offended properly & directly, is God himselfe. For except there had beene a law giuen of God forbidding or commanding, there could be no offence against any creature. If God had not said, Thou shalt not steale, theft had not beene a sinne: and lust could not be accounted as a sinne, except the Law had said, [...]. 7.7. Thou shalt not lust, as Paul confesseth he had not knowne sinne, but by the law. And in another place hee testifieth that where there is no law, there is no transgression, forasmuch as by the law commeth the knowledge of sin. [...]. 4.15. If God had not said, Thou shalt not commit adultery, Dauid had neuer offended Vriah in taking his wife. If he had neuer said, Thou shalt not kill: it had beene no offence to take away life. Absolon had neuer transgressed in dishonouring his father, Caine in murthering his brother, Ziba in slaundering his master if God had neuer published a law against these things. Hence it is that the Apostle Iohn saith, Whosoeuer committeth sinne, [...]. 3.7. transgresseth also the law: for sinne is the transgression of the Law. This is a full and perfect definition of sinne, so that as the definition, and the thing defined, are both one, so are sinne, and the breach of the Law. For as euery sinne is the transgression of the Law, so euery transgression of the law is sinne, and nothing else but sinne; as euery man is a reasonable creature, and euery reasonable creature is a man. If then by sinne the law of the eternall God bee broken, we see how it toucheth him neerely, so that his Maiestie is offended, and his iustice violated.
Secondly, euery sinne is liable to iudgement, Reason 2 against whomsoeuer it be committed, it is punished of God, he taketh the matter into his owne hand, as Rom. 1.18. The wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnesse of men, which hold the trueth in vnrighteousnesse. And chap. 2.9. Tribulation and anguish vpon euery soule of man, that doth euil, of the Iew first, and also of the Gentile. To this purpose speaketh the Apostle Iames, cha. 4.12 There is one Lawgiuer, that is able to saue, and to destroy. He punisheth sinne in whomsoeuer he findeth it, and letteth not the transgressour escape scot free; that so he may be acknowledged to be a iust and vpright God, that hateth wickednesse, and loueth righteousnesse. For he will shew himselfe iust, as well in his reproofes and threatnings, as in his iudgements and corrections. Now, he could not correct all sinne, except all sinne were committed against him. And if he should, he should be an vniust iudge through too much rigour and seuerity, as the Apostle concludeth in the Epistle to the Romanes, cha. 3.5, 6. Is God vnrighteous which punisheth? (I speake as a man) God forbid: for then, how shall God iudge the world? Forasmuch as hee which is to iudge all the world in righteousnesse and trueth, cannot but deale iustly and vprightly, Gen. 18.
Thirdly, as he punisheth all sinne, so he only Reason 3 can forgiue sinnes. This is that which the Prophet setteth downe: Thou hast in loue to my soule deliuered it from the pit of corruption: for thou hast cast all my sinnes behinde thy backe, Esay 38.17. And to rhis purpose speaketh Micah, chap. 7.19. He will subdue our iniquities, and thou wilt cast all their sinnes into the depthes of the sea. If then it belong to God alone to forgiue sinnes, it followeth that they are committed against him.
Fourthly, the loue of our brethren is made Reason 4 the fufilling of the whole law, and the tryall of our selues whether we loue God, or not. This the Apostle maketh plaine, Rom. 13.8.9, 10. Owe no man any thing, but to loue one another; for he that loueth another hath fulfilled the law: for this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steale, Thou shalt not beare false witnesse, &c. it is briefly comprehended in this saying, namely, thou shalt loue thy neighbour as thy selfe: loue worketh no ill to his neighbour, therefore loue is the fulfilling of the Law. In setting downe the summe of the whole Law, Christ and his Apostles oftentimes passe ouer the first Table, and make no mention of the duties thereof. He calleth the most weighty and principall matters of the Law, iudgement, mercy, and fidelity, Matth. 23.23. and when the yong man in the Gospel, asked the question, what commandements he must obserue that he may enter into eternall life, he sendeth him not to the first Table, but to the second, and saith vnto him, Thou shalt not kil, thou shalt commit adultery, &c. thou shalt loue thy neighbour as [Page 298] thy selfe, Matth. 19.18. He might haue taught, that he should haue no other God, but the true God of Israel, and that he must loue him, beleeue in him, and put his trust and confidence in him: but the obedience heereunto stood for the most part in the inward affection of the heart, or in outward ceremonies. The affection of the heart doth not appeare outwardly, and the outward ceremonies of his worship are oftentimes counterfeited thorough hypocrisie: but the workes of charitie are witnesses of true righteousnesse. Our outward workes toward men are signes of our inward piety toward God: so that he will haue our faith toward him to be knowne by these fruits. Wherefore, forasmuch as we haue plainely shewed and firmely prooued, that all sinne is a transgression of Gods Law, that he is a punisher of sinne, rewarding euery one according to his workes, that he onely can forgiue sinnes, and that he tryeth how we performe our duty toward him, by our loue and charity toward our brethren: it followeth necessarily, that howsoeuer men are many waies and oftentimes greatly wronged, yet therein also God is most highly offended.
An obiection answered.Now, albeit the doctrine may seeme sufficiently strengthened by these consents and reasons, yet some scruple and doubt may remaine in vs, except we shall remooue one obiection. For in that prayer which the Lord taught his disciples, we are taught to aske forgiuenesse our sinnes at the hands of God, forasmuch as we also forgiue our debtors, Luk. 11.4. The creditor is God, the debtor is man, the band or bill is the Law, the debt is sinne, the prison is hell. Hereupon the question may be asked, Obiect. how all sin can be made to be committed against God, seeing we are also said to sinne against men, and to bee indebted vnto them: for debt and sinne are vsed indifferently the one for the other? If then we be said to sinne against God onely, how are wee said to trespasse against our brother, and our brother to trespasse against vs?Luke 17.3.4 Answer. and how are we saide to forgiue one another? I answere, in euery trespasse that we doe against our neighbour, we are to consider two things: first, the iniury done to man: secondly, the offence done against God. The losse and damage that man receiueth, either in his body, when he is wounded, or in his substance, when it is purloyned, or in his good name when it is abused, he may forgiue and remit: but the sin against God and his Law, God onely can remit and release. If a man be slandered, and thereby receiue much hurt, he may pardon that, as we see in Dauid▪ who, flying from his sonnes rebellion, was cursed with an horrible curse by Shemei, one of the family of the house of Saul: hee accused him to be a bloody man, 2 Sam. 16.7. and reuiled him as a man of Belial; yet hee put it vp, and would not be reuenged of it, neither suffer others to take away his life. Neuerthelesse, as his vile slanders and false surmises were forbidden in the ninth commandement, and were breaches thereof, he did not, neitheir could he forgiue, he hath nothing to do with that; nay, all the men in the world are not able to make it no breach of the law, and consequently no sinne against God. If a man cause a blemish in his neighbour, he may forgiue the blemish he hath receiued, as Stephen his persecutors that stoned him to death, and prayed for them; but he cannot blot out the staine that the sin maketh in his soule, nor forgiue the breach of the sixt commandement. If a man haue his goods stollen, he may pardon the theefe, but he cannot remit the theft; for as much as the eighth commandement will take hold of him as a Sergeant, and iudge him as guilty in the sight of God.
Besides, as there is a twofold trespasse,Vrs [...]n [...] part. 4. so there is a threefold kinde of remitting or forgiuing, to wit, remission of reuenge, remission of punishment, and remission of iudgement. Remission of reuenge belongeth to all persons, both publike and priuate, and restraineth the hands of Magistrates and subiects; for neither superiours nor inferiours, ought to do any thing in malice and grudge, or to satisfie their owne lusts. If a Iudge in proceeding against malefactors, pursue his owne quarrell rather then execute iustice, he sinneth and offendeth, albeit the party be guilty, and deserue death: for vengeance belongeth to the Lord, and we are not to requite like for like. Remission of punishment belongeth to priuate persons that beare not the sword: but as all cannot inflict, so all cannot remit punishment. For the Magistrate though not sometimes, and in some cases, and in some persons he may remit, which are not needfull heere to remember; yet not alwayes, nor all offenders,Rom. 13.4 nor in all offences, because God will haue the sentence of the law proceed, and the execution of iustice haue his course. This extendeth not to Magistrates, for then euill doers should not be punished, nor euil deedes rooted out of the city of God. Remission of iudgement, is when we conceiue a good and charitable opinion of those that haue offended vs. But thus we are not bound alwayes to forgiue, neither to remit the censure which euill men iustly deserue for their euill deedes. For the Prophet Esay pronounceth a woe against all such as call euill good, Esay 5.12. and good euill: sweet sowre: and sowre, sweet. It is lawfull for vs to retaine our iudgement and opinion of wicked men, so long as they be impenitent. Of this Christ speaketh, Luk. 17.3 If he repent, forgiue him, that is, that hard censure of him, and count him as a brother. But of this we haue spoken at large elsewhere, [...]. and therefore this shall suffice for the answere to this obiection.
The vses that arise from hence are many, and Vse 1 of speciall note. First of all, is all sinne, euen the trespasse against men, committed against God? doth it offend him, and violate his law? yes doubtlesse: not onely man is iniuried, but [Page 299] God himselfe is offended, as hath beene sufficiently prooued: and therfore it should teach vs what a grieuous and feareful thing sinne is, in what account it ought to be with vs, and how euery one should learn to aggrauate and augment with God his owne sinne for his farther humiliation. This was it that greeued and vexed Dauid, and as it were pierced his very bowels in the matter of Vriah, namely, that his sinne was against God, who knoweth sinne perfectly, and beholdeth it in his naturall colours, so that neither it nor wee can deceiue him. Wherefore, this lesson must duly be considered of vs, and enter deepely into our hearts, Who it is that we offend. This was it that mooued Dauid to know sinne, and to mourne for it, Psal. 51.4, Against thee, thee onely haue I sinned, and done this euill in thy sight: that thou mightest be iustified when thou speakest, and be cleare when thou iudgest. Where note, that he is not content to say once, against thee, but he doubleth it against thee, against thee: and addeth with great force and vehemency, against thee onely. [...]ion. But did he not sinne against man? or is not murther a breach of the sixth commandement, and adultery of the seuenth? I answere, [...] 1. yes, these sinnes are condemned in the second Table. He had slaine Vriah with a sword; [...] sinne [...]eat it he had committed adultery with his wife; he had beene the chiefe cause and principall meanes of the slaughter and destruction of others, and so brought blood-guiltines vpon himselfe; he hardned the Ammonites in their sinnes, who opened their mouth to slander the word, and to blaspheme the holy Name of God; he sinned against the child that was mis-begotten, which also dyed through that vnfaithful act; he sinned against his own house, in that he kindled a fire throughout his family, & brought stickes with his own hands to raise vp the flame that was not easily to bee quenched: [...]. 13.14. [...] 16.22. for one of his sonnes taketh vp the sword, and killeth another, the brother committeth abominable incest with his owne sister of the halfe blood; and another of his own sonnes taketh his wiues and lyeth with them not in the darke of the night, or in a secret corner of the house, but he spread a tent openly, and in the sight of the sunne. Lastly, he sinned against the whole Church and people of God, who by meanes of his sinne were offended, and troubled with tumults and seditions, so that the whole land was in an vprore and insurrection from one end to the other. All which points shew that his sinne went farre against men, it touched Vriah, it touched Bathshebah, it touched the child, it touched the Ammonites, it touched his family, it touched the whole Church: yet these bloody, and crying, and heinous sinnes so farre as they concerned men like himselfe, he seeth to be as nothing (albeit they were notorious) in comparison of God against whom they were especially committed: he had rather haue all men set against him then to haue God his enemy, and to come out in battell aray against him, and therefore he cryeth out in great anguish and bitternesse of spirit, O against thee, against thee onely haue I sinned, and done euill in thy sight. As if he should say, Although the whole world should absolue me, and no man could accuse me of sinne, yet this troubleth my conscience, this stingeth and striketh me to the heart, that I must haue thee to be my iudge. I am free from the iudgment seat of men as being my selfe supreme, and vnder the iurisdiction of no other: but ( [...]lasse) what can this comfort me, so long as I haue thee to giue sentence vpon me! He that is thus ouerburdened and ouerwhelmed with a feeling of the greatnesse of Gods iudgement, as Dauid was, needeth no other accuser, forasmuch as God standeth and serueth in stead of a thousand.
If the whole world should accuse a man, and conspire together to charge him with any crime, yet if God acquit him, his owne conscience will minister peace vnto him, and comfort against all slanders and imputations laid against him. For if God be on his side, Rom. 8.31. who shall be against him? but if God be against him, and lay greeuous things vnto him, woe, woe, vnto him, who shall speake for him, though he had the praise and applause, though he had the gaine and glory of all the world? If he condemne, who shall iustify? if he say guilty, who dare plead, not guilty? He found out Adam, Gen. 3 9. when none accused him, when there was no man vpon the face of the earth to accuse him, and said Adam, Where art thou? He sound out Achan, who had stollen the Babylonish garment and wedge of gold: he had hidden it priuily, and conueyed it closely into his tent, howbeit he could not hide himselfe, but the eye of God easily espyed him: so that the hoste of God could not prosper, so long as he remained in it,Iosh. 7.4. but receiued an ouerthrow at the siege of Ai.
Wherefore, what shal it profit vs to be absolued by the voices and sentences of all men, or to be winked at, as if we were cleare & innocent, when our conscience accuseth vs before God, or he be displeased with vs, and angry against vs? We must enter into our selues, and consider how the case standeth betweene God & vs, and not thinke it enough to know how the case standeth betweene man and vs. What though we can bribe them, and stoppe their mouthes, and make them hold their peaces, and cause them to be content to take a little at our hands (when we haue done them much wrong) rather then they will goe to law with vs, because they are weak, and we mighty, they are poore and we rich, they are empty and we full? we shall not be able to bribe the Lord, who is stronger then we are, and taketh the cause of the oppressed into his hand. When we haue offered iniury vnto them, it is not enough to confesse our fault vnto them, and to humble our selues before them, and to seeke to make amends vnto them; all this we [Page 300] may doe, and then goe to hell; yet there are many that doe not come thus farre. So then, we must remember whom we offend, that is, God; and thereupon to account all sinne heinous and capital, forasmuch as it is against the highest Maiesty of infinite power and authority. The greater the person is that is offended, the greater the sinne is. If a man speake euill of the Iudge or Iustice, he shall be imprisoned; howbeit it is not so heinous, as to raile at the Prince, because his person is greater and higher. But what are all Princes, but mortall men whose breath is in their nostrils, whose bodies must goe into the graue, and turne into dust, out of which they were taken, in comparison of the immortall God, who is a person of infinite and incomprehensible Maiesty? If he giue vs once the sight of our sinnes, and touch our hearts with a feeling of them, though they were as hard as steele, as sencelesse as the dead, and seared as with an hote yron, he can make them aliue, quicke, and tender enough, that we shall goe roaring all the day long, and finde comfort in nothing: if his hand be heauy vpon vs, he will turne our moisture into the drouth of Summer, and make all our bones that are broken to clatter: so that our life shal abhorre bread, and our soule dainty meate, and our flesh shall be consumed away, that it cannot be seene. It is not therefore for vs to dally with him as with a childe, or to play with his iustice, as the fly doth with the candle, til she be consumed: but rather let vs remember the exhortation of the Apostle, Heb. 12.28. Let vs haue grace, whereby we may serue God acceptably with reuerence & godly feare, because our God is a consuming fire. If his wrath be kindled, yea, but a little, blessed are all they that trust in him. As then we are to mark what we doe, so we are to marke against whom wee doe it, lest wee taste of destruction at the last, and then would giue all the world (if we were owners of it) to be eased and released of our horrible plagues, as it fared and fell out with the rich man in the Gospel, Luk. 16. Let vs not thinke to escape from him, by denying our sinnes, as the reprobate shall doe at the last day, who being accused of sin committed against God,Matth. 25.44. shall answere, When saw we thee a stranger, or naked, or hungry, or thirsty, or in prison: but Christ Iesus will reply against them, and take away all excuse from them, and so stop the mouth of iniquity, Verely, verely, I say vnto you, inasmuch as ye did it not to one of these little ones, ye did it not to me. And heereby we may try our selues, whether we haue truely repented of sinne, or not, if this note that abounded in Dauid be found in vs. For his conscience doth not so much accuse him for any fact and offence committed against Vriah, as against the Lord himselfe, and from hence came the liuely feeling of his sinne. So if our conscience accuse vs much more for offending of Gods infinite Maiesty, then for the iniury which we haue done vnto man; if we stay not beneath vpon the earth, but lift vp our hearts vnto God, and consider that we haue to doe with him, we haue attained to a good measure of true repentance. But so long as we regard nothing but men, we shall neuer behold the true face of sinne, nor see it as it is in his owne likenesse. To conclude, let vs learne, that of all enemies, God is the most fearefull and terrible, if he set himselfe against vs.
Secondly, seeing God is the person that is Vse 2 hurt and offended, we learne that vengeance belongeth vnto him onely. When iniury is done vnto any, we must esteeme the wrong as done not onely vnto men, but to God, and therefore is to be left vnto him, whose commandement is transgressed. For except the Law of God had beene violated, the creature should haue had no cause to complaine of any iniury. It is the law that maketh it a sinne and an iniury, as we shewed before out of the Apostle, Rom. 7. No man therefore is to reuenge his owne cause, but must commit vengeance vnto God, and to that person that sustaineth Gods person on earth, to wit, the Magistrate, who beareth not the sword in vaine, whose iudgement is the iudgement of God, whose reuenge▪ is the reuenge of God. This doth the Apostle set downe as a rule to guide vs, Rom. 12.19. Dearely beloued, auenge not your selues, but rather giue place vnto wrath, for it is written, Vengeance is mine, I will repay saith the Lord. A lesson often vrged, alwayes confessed, and yeelded vnto, but smally regarded and seldome practised. For as if there were no God in heauen, no Gods on earth that beare his name and title, men runne together like wilde beasts, or as horses that rush into the battell, and reuenge their owne quarrels, as if sinne were wholly committed against themselues, and not at all against God; as if they were specially interessed in it, and God had litle to doe with the matter: as if the wrong touched them, and no way concerned him. From hence it commeth to passe, that whiles they goe about greedily to reuenge wrong done vnto them, iudgement falleth vpon their owne heads, and God executeth vengeance vpon them for their reuenge: and so while they goe about to hurt others, the greatest hurt falleth vpon themselues; and while they shew themselues enemies to their brethren, they draw an heauier enemy vpon themselues, to wit, God himselfe. Before we passe from this so necessary a duty, it shall not be amisse for vs, both to obserue such motiues as may stirre vs vp to the practise of it, and to answere such obiections as may hinder vs from yeelding obedience vnto it. First of all, let vs lay before vs the example of Christ the author and finisher of our saluation; who had greater wrong offered vnto him then he had? who was more innocent then he, that was as a sheepe dumbe before his shearer, and opened not his mouth? and therefore the Apostle Peter saith, chap. 2.22. Christ suffered for vs, leauing vs an [Page 301] example, that ye should follow his steps who did no sin, neither was guile found in his mouth; who, when he was reuiled, reuiled not againe; when he suffered, he threatned not, but cōmitted himselfe to him that iudgeth righteously. This farther appeareth vnto vs, in that he prayed for his enemies that persecuted him. He had power in his own hand to haue resisted their force, [...]. 34 & reuenged his cause. He could haue praied to his Father, & he would haue giuen him more then twelu legions of Angels: yet notwithstanding he suffered patiently, [...] [...]6.53. the iust for the vniust, [...]. 18. that he might bring vs to God. If any thinke or alledge, yt this example is too high for vs aboue our reach, and too eminent in regard of his person, who is God aboue to be worshipped: let vs set before vs ye examples of the faithful seruants of God, yt haue liued in all ages, in the time of the law, and vnder the Gospel, [...]ed mo [...]. that this may be another motiue vnto vs. How often did the children of Israel murmure against Moses and Aaron, and sometimes went about to stone him? yet he neuer sought reuenge against them, albeit he had bin able to right his own cause by force. When Miriam & Aaron spake against him by reason of the woman of Ethiopia, [...] 12.2, 3 and said, What? hath the Lord spoken only by Moses? hath he not also spoken by vs? Moses held his peace, and gaue not taunt for taunt, & rebuke for rebuke; he was a very meeke man, aboue all the men that were vpon the earth. Thus was it with Dauid, a man indeed after Gods owne heart, though he were a king, and wanted not seruants to execute his will, yet he would not himselfe reuenge, neither suffer any other to take reuenge on Shimei, albeit he cursed the king with an horrible curse. Saul sought his life, [...]. 16.9, and preferred him to be his son in law, for no other cause, but to lay a snare before him, & when Dauid had his life oftentimes in his hand, to saue it or to destroy it, ye he was so farre from seeking reuenge, [...] 26.9. [...] 24.5. that his heart smote him for cutting off the lap of his garment. When Stephen had made a worthy defence for himselfe and his own innocency, that the enemies could take no iust exception against him, their hearts brast asunder, and they gnashed at him with their teeth, & ran vpon him violently all at once: [...]. 60. but he kneeled down, and cryed with a loud voyce, Lord lay not this sin to their charge. The Church of Rome are not ashamed to teach, thereby to strengthen the hands of traitors & rebels that rise vp against Princes, that Christians of old deposed not Nero, and Dioclesian, and Iulian the Apostata, and Valens the Arrian, and such like persecutous and heretikes, [...] de Rom. [...]b. 5. c. 7. because they wanted temporall power, and if they had had power, they would haue done it. If this be true, all their patience was perforce, and is not thanke-worthy. But they testifie in many places that they had power sufficient, but held it vnlawfull to resist and rebell. They had filled all places, Cities, Ilands, castles, boroughes tents, tribes, bandes, palaces, [...]. Apolog. the Senate and Court not excepted, so that they wanted neither number nor strength to make their party good. They professe, that albeit they be equall in power, yet with them it is more tollerable to be killed, then to kill. They affirme freely, God forbid that his religion should be maintained with fire, and sword. They acknowledge no other weapons to be put into their hands, but praiers & tears.Arma nostra sunt pre [...]es & lacrymae, Tert. They neuer practised any reuēge against their persecutors, and those that hated them. One night with a little fire would haue serued and sufficed them largely to be reuenged of their enemies, but they accounted it vnlawful to requite euill with euill. But to leaue this consideration to another occasion, let vs come to a third motiue,A third motiue. & that is, the office which is proper vnto God, to whom it belongeth peculiarly to take vengeance, and is therefore in holy Scripture called the God of vengeance,Psal. 94.1. O Lord God, the auenger: O God the auenger, shew thy selfe clearly. It is a grieuous sin to sit down in Gods seat, and to rob him of his right and royalty. Let the enemies of God and his people know, that he is the God of reuenge, as well as ye God of saluation, and that he wil as wel right their causes, as saue their soules. He is a iust God, & wil recompense tribulation to all that trouble those that are his, and therefore hath said,Deut. 32.3 [...]. Vengeance and recompense are mine: but he neuer said to priuate persons, Vengeance is thine, neither did he euer put the sword into their hands. A fourth motiue,A fourth motiue. to perswade vs to lay aside priuate reuenge, is drawn from the gracious promise that God hath made vnto vs, namely, that he will take our causes into his hand, and pay them home that do oppresse vs. For God doth not restraine vs, & as it were tye vp our hands, to expose vs to all iniuries, and to leaue vs as a prey in the iawes of the Lyons, but because he hath passed his word vnto vs, I will repay, Rom. 12.29. saith the Lord. So then, we must know that God is called the authour and executer of vengeance, not only because the power and right belongeth vnto him, yt he is able to take vengeance of all our enemies, how many and mighty soeuer they bee, but because he hath vsed this power & executed this office from the beginning of the world, and as yet vseth it, and will vse it to the ful, in the great day of the general iudgement. He knoweth best of all the greatnes of the iniury that is done vnto vs, because he searcheth into the thoughts of the heart, and vnderstandeth not only what is done, but the manner how it is done.
Seeing then, he hath promised to pay them home into their bosomes yt wrong vs, it were a fruit of infidelity in vs, not to beleeue him at his word. A fift motiue,A fift motiue. which ought to be very effectuall, is the consideration of the forgiuenesse that we receiue at the hands of God. We are much indebted vnto him, there is no sin that we commit, but increaseth our debt, so that we are no way able to pay it. He is content for his sons sake to forgiue vs al, & therefore we ought to put off anger, wrath, malice, and reuenge; and on the other side, to put on [Page 302] the bowels of mercies, kindnesse, humblenesse of minde, meekenesse, and long suffering, forbearing one another, and forgiuing one another,Col. 3.13. if any mā haue a quarrell against any, euen as Christ forgaue vs, so also we must do. Hence it is, yt Christ teacheth vs to aske forgiuenesse at the hands of God, as we shew our selues ready and willing to forgiue: for we say, Forgiue vs our sinnes; as we also forgiue the trespasses that are done vnto vs: and he addeth immediately after, If ye forgiue men their trespasses, your heauenly Father will also forgiue you: Matt. 6.14, 15. but if ye forgiue not men their trespasses, neither wil your Father forgiue your trespasses. If then we carry grudging spirits and reuenging minds boyling in vs, we turne this comfortable petition into an horrible imprecation against our selues, and pray that God would not forgiue vs, but cōdemne vs, forasmuch as we determine not to forgiue, but to be reuenged on our enemies that offend vs. If we could be perswaded of this truth, then which nothing can be truer, we would not seeke reuenge to gaine a kingdome, considering that we call downe vengeance with our own mouthes vpon our selues, which is a most fearefull case. For do we thinke that when sin lyeth at the dore, vengeance wil be farre from vs, and not come neere vs, except we cry for it our selues? Let vs take heede we doe not dally with God, who wil in iustice repay vs, because we take vpon vs to repay, and will powre vpon vs the vengeance which we aske against our selues.The sixt motiue. Lastly, we are mooued to put vp wrongs & suffer iniuries, to referre all reuenge vnto God, and not to requite euil for euill, because it is against all good law, right reason, & common sense, that any man should be accuser, witnesse, iudge, and executioner. But euery one that taketh vpon him to right his owne cause,A reuenger executeth the office of foure men. and to reuenge himselfe, doth all these together, he executeth the office of foure seueral men. It is no reason that he which layeth any accusation against vs, should be admitted to be witnesse against vs, because a witnesse should not be partiall nor any way suspected to be party. Whosoeuer refuseth to referre his cause to the iudgement of God, and will take vp the weapon and instrument of reuenge into his owne hand doth more then this; he cannot be content to be an accuser and witnesse of wrong, but wil also sit as iudge to ccndemne, and as executioner to punish, which is against all right, law, equity, and conscience. No man therefore ought to ingrosse so many offices which of right belong vnto seuerall men. It is vnpossible, that there should be iust proceeding, where matters are carryed in this order. If then we would be Christs disciples, let vs possesse our soules with patience, and commit our causes vnto God, that the spirit of glory and of God may rest vpon vs.
Notwithstanding all these motiues, which may serue as so many bands to tie vs to this dutie, Obiections answered. the nature of man that is corrupt, striueth to breake them all, and to be at liberty to doe what it list, and therefore ministreth many obiections which are but carnall reasons to warrant the practise of priuate reuenge. Let vs see what they are, and apply seuerall remedies to euery one of them, to stay vs vp from offending this way. First of all, it will be said, If we Obiect. should put vp wrongs, this were to make our selues as fooles for euery one to laugh at, and as blockes for euery one to insult ouer vs, and to tread vpon vs. I answere, Answer. it skilleth not what the world esteeme of vs, and what they speake against vs. If we were of the world, the world would loue his owne, but because we are chosen out of the world, Ioh. 15. [...] therefore the world hateth vs, reuileth vs, taunteth vs, and speaketh al manner of euill against vs. If we regard the iudgement of God, we must passe very little for ye iudgment of men: & if we receiue praise of God, it skilleth not if we be dispraised of men. And as they speake euill of the seruants of God that are themselues euill: so they will account vs fooles that are indeed fools themselues. For there is no foole like to the wicked man, and therfore he is in Scripture oftentimes branded with this name and note. As for those that account godlinesse folly, and place wisedome in committing wickednesse, let vs leaue such wisedome to the wise of this world, and be content to be esteemed as simple fooles, to ye end we may be like to the wise God, who is a God of patience, and so be partakers of the heauenly nature. He turneth the wisedome of this world into foolishnesse, and the foolishnesse of this world he accepteth as true wisedome. Wherefore, let vs hearken to the counsell of the Apostle,1 Cor 3.18. Let no man deceiue you: if any man among you seemeth to be wise in this world, let him become a foole, that he may bee wise. It were better for vs to be accoūted fools in this world by wicked men, then to be iudged fooles for euer in the world to come.
Againe, some wil obiect, If we alwaies sufser Obiect. 2 wrongs, we shall make our selues a prey, & set an edge vpon others to lay on loade vpon vs. For we shall neuer be quiet, but euermore be abused. I answere, Answer. the condemning of vengeance, is not a taking away of iust defence. God tyeth vp our hands from vniust reuenge, but he shutteth not our mouthes from iust complaint. For we may claime the help of the Magistrate, either for ye preuenting of wrong, or for the punishment of the doer of wrong. The Magistrate is Gods deputy, and his office is to releeue the oppressed, to defend the innocent, & to execute iudgment on malefactors. When certaine of the Iewes, more then forty men, banded together, and bound themselues vnder a curse, that they would neither eat nor drink, til they had killed Paul, Act. 23. [...]. he sent to the chief captaine, to be defended from their conspiracy.
And when he saw the malice of his nation against him, yt they ceassed not to lay greeuous complaints to his charge, he appealed vnto Cesar yt he might not be deliuered into ye hands of the Iewes that sought his life, and thirsted [Page 303] for blood, I stand at Cesars iudgement seat, where I ought to be iudged: [...] [...].10. So then, God hath not left vs as it were to the wide world, to shift for our selues, but he hath appointed ye Magistrate to be his Lieutenant. As in the priuate family where many seruants are, he hath not left one seruant to quarrell with another, and to draw vpon another; he hath set ye master ouer them all, for the punishment of euil doers, & for the praise of them that do well. [...] [...]. 14. If any of thy fellow seruants do wrong thee, giue not hurt for hurt, or blow for blow, or taunt for taunt; for that will make thee guilty of sin, though otherwise thou be innocent, and thy cause be iust and righteous: ye haue one common master yt is set ouer you, goe vnto him, plead your cause before him, & accuse him in whō any wickednes is found. Euery man is presumed to be partiall in his cause, let the master be iudge betwene you, who is no way interessed in the businesse. And as the master is iudge within the walles of his owne house, and appointed to decide the controuersies that arise therein: so the Magistrate is his ordinance to end the matters that fal out betweene neighbor and neighbor, and therefore we must not think our selues wiser to determine our cause then he, or God himselfe. So thē, we must practise two points, first, we must beare wrongs patiently, and put away all reuenge far from vs, whereby we hurt our selues much more then we doe our enemies: for we may annoy them in their bodies or goods, but we make a deep and dangerous wound in our owne soules. And therfore Christ saith, I say vnto you, [...] 6.39. Resist not euill: but whosoeuer shal smite thee on the right cheek, turne to him the other also, &c. Secondly, we are to vse the Magistrates helpe when we are wronged. For alwayes to suffer the rod of the malefactour vpon our backe, & neuer to seek redresse, were to make our selues Asses to receiue euery burden that will be laid vpon vs. Albeit therefore we are not to resist euill, but if any man will sue vs at the law and take away our coat, [...] [...]0.41. we should giue him our cloake also: and whosoeuer will compell vs to go a mile, we must go with him twaine, to wit, rather then we should reuenge our selues (for this is to be vnderstood as spoken by comparison) yet we are not forbidden hereby to haue recourse to ye Magistrate, who beareth not the sword in vaine, to whom euery soule ought to be subiect. [...] 3.1. For as it is a fault to suffer nothing, so it may bee our fault as well to suffer too much, namely, when we will beare all things whereby we shalbe gulled, and forbeare to craue and call for the help of the Magistrate. God is offended as well when lawfull meanes are not vsed, as when vnlawfull means are practised.
[...] 3.Thirdly, the question may be asked, what if a man be violently assaulted, either in the priuate house, or in the high way, whether by theeues that would rob vs, or by quarrellers that would wound vs, may we not resist & reuenge, Obiect. to saue our liues or our goods? I answer this is a case of necessity, wherin a man cannot haue the benefit of Magistracy: but is himselfe a Magistrate vnto himselfe. A man being thus assaulted, must vse the sword as the last remedy and refuge. Wherein we must obserue these cautions & conditions. First, we must not thirst after blood, nor be willing to take away either life or limme, if we can chuse. Secondly, we ought to the vtmost of our power, to striue to free our selues from them & their assaults and inuasion, that there be no blood shed, if it be possible, vsing all good and lawfull meanes we may in fauour of life. Thirdly, we are so to behaue our selues, that we rather defend then offend, and seek more to saue our own liues then to take away another mans. Fourthly, if wee can no way escape the hands of the oppresser, by flying, or calling for the help of the Magistrate, it is lawfull so farre to stand in our iust defence, as that we should chuse to kill rather then to be killed: for now God calleth vs to be a Magistrate to our selues, & puts a sword into our hands, to execute reuenge vpon our aduersary. Hence it is, that albeit God saith vnto priuate men, resist not euill: yet might they lawfully kil a theefe in the night season, without breach of law, & guilt of blood,Exod. 22.2. If a theefe be found breaking vp, and be smitten that hee die, there shall no blood be shed for him. This is to be vnderstood of the night theefe, when a man being assaulted, cannot run to the Magistrate, and therefore God alloweth him to be an officer & minister of iustice, euen in his own cause wherin necessity pleadeth for his defēce. Lastly, if a man in this case be compelled to take away life, & to shed blood, he must be greeued and mourne for it, that he hath defaced an image of God. These conditions being obserued, a man may lawfully withstand force by force, and violence by violence, & defend the goods that God hath giuen him, euen with the sword, if it be vsed as the last remedy and in the last place.
Fourthly, others will say, it is a commendable Obiect. 4 thing to put vp wrongs patiently, I would I could do it, I wish it with all my hart: but we are flesh and blood, we are not able to beare the iniuries that are offered vnto vs, they are so great. I answer, Answer. neuer lay the blame vpon flesh & blood, neuer acuse thē of this fault. For thou makest them in such sort a common pack-horse to beare the burden of all thy sins, as that thou art resolued to be flesh & blood still. Thou neuer desirest God to giue thee grace, and to guide thee by his spirit: thou neuer labourest with thine owne heart to pull out the root of reuenge. Answer me one question which I will demaund of thee, Thou saist thou art flesh and blood, and flesh and blood cannot put vp these things: but art thou flesh and blood onely, or in part? art thou nothing but a lumpe of flesh, or else art thou partly flesh, and partly spirit? One of these two thou must needs be; both of thē thou canst not be.
Tell me thy meaning, and expresse more [Page 304] plainly what thou art.Such as are onely flesh, are not yet the Lords. If thou be nothing else but flesh & blood, then woe be to thee. Thou confessest against thy self yt thou art yet carnal, vnregenerate, dead in sinnes and trespasses, the bondslaue of Satan, the heire of destruction, without Christ, Ephes. 2.12. without hope, without God in the world, an alien from the Commonwealth of Israel, and a stranger from the couenants of promise. For flesh & blood shall not inherit the kingdome of God: and if euer we looke to be saued, and to be partakers of eternall glory, we must bee more then flesh & blood. Thou wilt therfore be ashamed to confesse that thou vnderstandest by flesh and blood, that thou art nothing but a lumpe of flesh. What then? art thou flesh in part, & spirit in part? as thou must acknowledge thy self to be, if thou be the Lords. Why then dost thou not performe the workes of the spirit?Rom. 8.5. They that are after the flesh do sauour the things of the flesh; Ver. 6, but they that are after the spirit, the things of the spirit. To be carnally minded, is death;Verse 7. but to be spiritually minded, is life and peace. The carnall minde is enimity against God,Verse 13. for it is not subiect to the Law of God, neither indeed can be. If ye liue after the flesh, ye shall die: but if ye through ye spirit do mortifie the deeds of the body,Ver. 14. ye shal liue. For as many as are led by the spirit of God, they are the sonnes of GOD:Vers. 8. so then they that are in the flesh, cannot please God. Thus we see, that the flesh and the spirit are alwayes opposed the one to the other: so that by this wee may prooue our selues whether we be regenerate or not. Let vs not therefore boast our selues that we are flesh & blood, forasmuch as such as are onely flesh, cannot yet assure their owne hearts, that they are the Lords.
Obiect. 5 Fiftly, it may be obiected, that to repulse wrong, is a note of courage and fortitude; and to put vp wrong, a token of pusillanimity and of a faint heart. If then, I must not reuenge, I shall be accounted not onely a foole, but a dastard and coward. Answer. I answere, this is no better then the diuels sophistry, and openeth a gap to the common practise that is in the world, to quarrell for euery word speaking. It is no argument of courage to be ready to draw the sword and dagger, but rather of rashnes, headinesse, vnstayednesse, and of a ruffian like spirit. And it is no disgrace to be of a bearing and forbearing nature. Our chiefest honour consisteth in fighting against sin vnto the death, and shewing all might and manhood in the subduing of it. He is stronger that ouercommeth his owne passions, then he that winneth a city. We must remember that we are made kings and Priests vnto God the Father: and therefore let vs not make our selues slaues and captiues to Satan, to sin, and to the world. This then serueth to meete with three sorts of men,Perk. on Mat. 5.39. & to condemne their euil courses, whose whole life pleadeth for nothing more thē priuate reuenge. First, they are reproued that for euery crosse word & supposed iniury are ready to challenge one another into the field; & the accepting of that challenge when it is giuen. This fighting a single combat is vnlawfull That which the naturall man accounteth valour, God esteemeth a vice; and therefore it is no disgrace to refuse it, but rather true grace in yeelding obedience vnto God. For we must set down this as a rule, that no man must sinne against God for the sauing of his credit & reputation among men. And if we did duly consider what sin is, against whom it is committed, and what punishment is procured therby vpon our selues, we would neuer question the former ground set downe vnto vs. Secondly, out of the case of challenging the field, ye common practise of fighting & quarrelling is condemned, which are no better then forerunners of murther, and haue a bloody face in the sight of God. The Apostle Iohn saith,1 Ioh. 3.1 [...]. Whosoeuer hateth his brother, is a murtherer: and ye know that no murtherer hath eternal life abiding in him. Many there are that hold it vtterly vnlawfull to giue the first blow, but if another strike them, then they thinke that therby they are warranted to strike againe. If any giue the occasion of a fray, they hold him worthy to be condemned: but if they be prouoked by another, they account themselues to be bound to returne him the like. This is directly contrary to the doctrine of Christ, whereunto all must submit themselues that wil be the disciples of Christ. He would haue vs take many wrongs, and not seeke to reuenge our selues. And it is contrary to the practise of Christ and of his Apostles. When one of the officers of ye high Priest smote Iesus with the palme of his hand, Ioh. 18. [...]. because he held his peace & would answer nothing, he smote not againe, as these men thinke he was bound to do for his honour. But this was no disgrace or reproch to Christ, how then should it be any shame for a true Christian? We will needs be accounted Christians whosoeuer say nay, but we scorne and disdaine to follow the example of Christ.Act. 23.1. Ananias the high Priest commanded them that stood by to smite Paul on the mouth: he reprooueth him fot it, but he smote not againe; & this was no infamy, but a glory vnto him. Lastly, their opinion also is condemned, that make it a matter of praise, and an argument of valour, to turne away his face frō no man. This indeed is foole-hardinesse. It is the commendation of Magistrates to be men of courage, to feare the face of God, but not the faces of men. They must accept no mans person in iudgement, neither decline to the right hand or to the left. But a priuate man may turne his backe to his aduersary without any impeachment of his credit, or diminishing of his valor, or lessening of his honor, or slander to his reputatiō. But of this we haue spoken sufficiently before, & therfore we wil proceed.
Lastly, it may be obiected, that vnder the Obiect law of Moses, when any man had killed his neighbour, the auenger of blood might slay the murtherer whensoeuer and wheresoeuer he met him, Numb. 35, 19. If a man had killed [Page 305] any person at vnwares, and hated him not before, he must flie to one of the Cities of refuge, and abide in it vnto the death of the high Priest, which was annointed with the holy oyle: but if the slayer shall at any time come without the border of the Citty of refuge whither he was fled, [...]. 27. and the reuenger of blood finde him without the borders of the City of his refuge, and the reuenger of blood kill the slayer, he shall not be guilty of blood. If then he be not guilty of blood, how is it that God aloweth no priuate reuenge, but commandeth to render good for euill, to pray for them that curse vs, and to doe good to our enemies, and such as persecute vs? I answer, the politicke lawes serue not to bring men to perfection, such as are made for ciuill gouernment. When God speaketh as king of Israel, and maketh statutes tending to outward peace and tranquility, he aimed not at the spirituall perfection which is contained in the moral law, which is the rule of all holinesse and righteousnesse. Hence it is, that God tollerated many things among his people, which he neuer allowed simply, as appeareth in the case of diuorcement, [...] 4, 1. and many other of like nature. So hee suffered the next of kinne to pursue him to death that had slaine his kinsman, if he were taken out of the City of his refuge; but God neuerthelesse did neuer approue of this, to set vpon the person that had done him no harme, neither aloweth any to follow the rage of his choler, and to execute the malice of his heart: so that this law hath no place among vs. For we must marke this as a certaine rule, that ciuil gouernment cannot change any thing in the ten Commandements, or set downe any thing to the preiudice of them. Many things were permitted vnto the Iewes, because of the hardnesse of their hearts, Math. 19, 8. but from the beginning it was not so. They then that would put away their wiues for euery cause, might as well alledge the law of giuing them a bill of diuorcement, as others produce the auenger of blood to iustifie the prosecution of priuate reuenge: forasmuch as the one is a breach of the seauenth Commandement, the other is a breach of the sixth Commandement, And thus much in answer of the obiections.
Thirdly, we are put in mind of this duty, Vse 3 that seeing all sin is committed against God, we should be afraid to sinne against him, and ought aboue all things to take heed of his wrath and indignation. We are rather to chuse any course, or take any way, then runne into his displeasure. Thus it was with Ioseph, of whom we spake before: he was content rather to be slandered vniustly, and accused falsely of his leud and lasciuious mistrisse, yea, to be imprisoned and punished by his ouer-credulous master, then he would make a breach in his owne soule, & sin against God. Let a man once perish his conscience, the wracke is not easily made vp again. It is like a water-course, which is not easily stopped. It is better to fall into the hands of men, then of God; for he can make our innocency knowne, and the vprightnesse of our cause to appeare, that it shall break out as the light, and shine as the Sunne at noone daies, as we shall shew more euidently in the end of this chapter. True it is, the greatest sort of men make it a common matter, & because it is common, they account it a small and light matter to sin against God. When they heare that by cōmitting euill they sin in Gods sight, and prouoke him to anger, they regard not much those threatnings, they make a mock of sin, and feare not the euent of it; not considering they play with a serpent, that will in the end sting thē vnto death, when it hath wrapped them fast, as it were in fetters that they can by no meanes escape. We must account no sin to be in it owne nature little as a mote, but esteeme of it as a great beame, albeit there be difference betweene them, and some be greater then other. This cogitation once taking place in vs,How we may vnderstand the greeuousnesse of sin. Eph. 5, 3. will make vs feare and tremble at the naming of it. The Apostle speaking of fornication and vncleannesse, and such like euils, saith, Let it not be once named among you, as it becommeth Saints. For the Scripture laieth hold on our straying thoughts and wandring motions of the minde, though we neuer giue assent vnto them, but labour to remoue and repell them so soone as they arise in vs, and abhorre them and our selues for them. These first motions and lusts are a breach of the Law, Rom. 7. and deserue condemnation: how much more therfore the transgressions of our whole life that are much more abhominable?
Besides, we are taught, not onely to looke into the glasse of the law to see the heinousnesse of our transgressions, but also to consider the punishments due vnto them in this life, and the life to come: for thereby we are subiect to all woes and miseries and death it selfe, as we may see by the examples of our first parents, of the old world, of Sodome, of Pharaoh, and his hoste, of the Iewes that were carried captiue, and many of Gods owne people, that by infirmity haue fallen and felt sore chastisements from his hands, as appeareth in Moses and Aaron, in Dauid, in Hezekiah, in Iosiah, in Salomon, and sundry others.
Lastly, we may behold the grieuousnesse of sin in the example of Christ our Sauiour, who albeit he were without sinne, and none iniquitie was found in his mouth, yet bare he in his body our sinnes, and felt that burden which would haue crushed vs in peeces, and broken all our bones in sunder: forasmuch as he apprehended the wrath of God in his soule, which caused him to sweat water and blood, and to cry out vpon the crosse, My God, Mat. 27.46. my God, why hast thou forsaken me? Such then as neuer feare to offend God, haue no feeling of Gods iustice, no feeling of Christs suffering, no feeling of the vilenesse of sin, no feeling of their owne punishments that hang ouer their heads, & shall (without repentance) seaze vpon them to their finall damnation.
Let vs awake cut of our deepe sleepe, and take care of our saluation: let vs take heede we grow not senselesse and hard-hearted. Let vs learne to know our selues better, and consider what we haue done. Let vs feare to offend God, and stand in awe of his iudgements: so that if we sinne against him, we may be well assured to be punished for it. But some will say, Obiect. God is gracious and mercifull, he will not plague vs and strike vs though we sin, he is not hard as many would make him: doth not the Scripture tell vs that he is mercifull? and shall we not beleeue the Scripture to be true? Let them say what they will, I will beleeue the Scripture. Answer. I answere, in saying thus, thou doest nothing but deceiue thy selfe, and dally with the word of God: and indeed doest not beleeue it to be true? For if thou diddest acknowledge God to be the author of it, thou wouldest submit thy selfe to euery part of it, thou wouldest not embrace what thou likest, and refuse what liketh thee not. Thou mayest as well say in plaine English, that part of the word of God is false, and there is no trueth in it, and I will sinne without controllement of it: nay, while thou reasonest in that prophane manner, thou sayest in thine heart, Tush, God is not God, but an idoll that sitteth still, that hath eyes and seeth nothing; that hath hands, and doeth nothing: that hath eares, and heareth nothing. True it is, men are ashamed to vtter these reprochfull wordes, and to belch out of their filthy mouthes, such horrible blasphemies: but if we will rippe vp to the quick their former presumptions, we shall find their case and condition to be little better. If they were demaunded what they thinke of the word, and of God the author of the word, they would acknowledge the Scriptures to be most true, both the promises that are made, and the threatnings that are contained in it; they would confesse that God is a most iust God, euen visiting the iniquity of the fathers vpon the children vnto the third and fourth generation: yet it skilleth not what they speak with their tongues, so long as we may euen openly reade the secrets of their thoughts, and the imaginations of their hearts in their outward practises. For touching the word of God, it is most true, and it cannot be denyed, we reade oftentimes that God is also mercifull,Rom 2.4. Ephe. 2. we reade of the riches of his grace and bountifulnesse; of his abounding in compassions, and reseruing mercy for thousands. What then? or what is all this to them? shall we continue therefore in sinne, that grace may abound? ought not rather the riches of his bountifulnes, and patience and long suffering leade vs vnto repentance? Shal we after our hardnes and hearts that cannot repent, heape vp vnto our selues as a treasure, wrath, against the day of wrath and the iust declaration of the iudgement of God, who shall giue to euery man according to his workes? It is a good lesson which the Prophet teacheth vs, that there is mercy with God, not that we should presume of his mercy, and runne into all excesse of ryot, but to the end he may be feared, Psal. 130.4. Hence it is, that Moses, Deut. 29.20. strippeth all such, as flatter themselues with hope of pardon, and conceit of mercy, and opinion of escaping, from that foolish imagination; He that blesseth himselfe in his heart, saying, I shall haue peace though I walke in the imagination of my heart, to adde drunkennesse to thirst, The Lord will not spare him, but then the anger of the Lord, and his iealousie shall smoake against that man, and all the curses that are written in this booke shall lie vpon [...]im, & the Lord shall blot out his name frō vnder heauen. These persons may call for mercy, but he will not answere them in mercy: they may seeke him early, but they shall not finde him: because they hated to be reformed, and did not chuse the feare of the Lord, Prou. 1.28, 29. He is very gracious and mercifull, slow to anger, and of great kindnesse, Psal. 103.17, 18. Howbeit, it is to the penitent only, not to the obstinate.
The Prophet saith, The mercy of the Lord, is from euerlasting to euerlasting, and his righteousnesse vnto childrens children, to such as keepe his couenant, and to those that remember his commandements to doe them. Where we see, the Scripture maketh a difference and diuision betweene man and man, and giueth to euery one his portion, so that albeit he be mercifull, yet it is to those onely that keepe his commandements. For although all be sinners, and therby seeke to creepe away closely that way, as it were in the darke, that they might not bee espyed, yet we must know this, that some are repentant sinners, for whom there is mercy in store; some are obstinate sinners, the Scripture hath no mercy for them, but terrors, & threatnings, and iudgements, and punishments, because vpon such wicked he will raine snares, fire, and brimstone, and an horrible tempest, this shall be the portion of their cup, for the righteous Lord loueth righteousnesse, his countenance doth behold the vpright, Psal. 11.6, 7. Now such as continue in the course of their sins, are ready to beleeue that God is merciful, but they beleeue not the Scripture, that he is mercifull onely vnto such as repent: they perswade themselues falsely that they may run on in euill wayes, and yet find mercy at the latter end, which is directly contrary to the whole doctrine of the Scriptures. And yet these men aske, shall we not beleeue the Scripture to be true? Whereas they beleeue one part of the Scripture, but they call into question another part: they lay holde on his promises, but they stop their eares against his iudgements: nay, they doe not so much as beleeue the promises aright, neither will learn to whom they are deliuered, & in whom they shall be verified; which sauoureth altogether of infidelity and vnbeliefe. Besides, as they derogate from the verity of ye Scriptures, so they deny God after a sort, and turne him into a lie, & make him an idoll to stand stil and [Page 307] doe nothing. For to imagine in our heart a GOD wholly compact of mercy, that seeth sinne, but will not punish it: that knoweth who sinneth, but will let him alone: is to deny the true God, who as he is merciful, so he is also iust. This the Prophet Nahum testifieth in the beginning of his Prophesie, The Lord is iealous, [...]m. 1, 2, 3 and the Lord reuengeth: the Lord reuengeth, and is furious, the Lord will take vengeance on his aduersaries, and reserueth wrath for his enemies. The Lord is slowe to anger, & great in power, and will not at all acquit the wicked, &c. And heereunto accordeth the description of him, Exod. 34, 6, 7. The Lord God, mercifull, and gracious, long suffering, & abundant in goodnesse and truth keeping mercy for thousands, forgiuing sinne, and that will by no meanes cleere the guilty, visiting the iniquity of the fathers vpon the children, and vpon the childrens children, vnto the third and fourth generation. Such then as thinke they may proceede and goe forward in their transgressions, without controlement or punishment, because God is a mercifull God, do vtterly deceiue themselues, & make a snare to entrap their owne soules. The wise man saith, that to iustifie the wicked, and to condemne the innocent, are both of them an abhomination vnto the Lord, Prou. 17, 15. If then he hate it in all the sonnes of men, how shall we imagine, that the Lord will do, or can do either of thē? Let vs therefore so conceiue of God, as hee hath taught vs in his holy word: let vs not make a counterfeit god, nor set vp an Idoll in our heart: for he will be serued no therwise then he hath appointed. To conclude we must know that whosoeuer denieth [...] of the threatnings denounced in the word, denyeth a part of the Scripture, and (as much as lyeth in him) maketh God a lyar, who will as well execute his judgements, as performe his promises, forasmuch as hee is faithfull in both. And whosoeuer imagineth that God is onely mercifull, & consequently denieth his iustice, hath not the true God for his God, but committeth horrible idolatry in cōceiuing wrongfully of his Maiesty.
Vse 4 Fourthly, seeing such damages and iniuries as are offered to our brethren, doe reach to God, & are condemned as sinnes against him, it should teach vs to looke to our own waies, to practise iustice and equity toward them, & to take heed of all fraud, forgery, falsehood, & oppression whatsoeuer, forasmuch as hee will take an account of vs, and bring vs vnto a reckoning. He that thinketh he can make sufficient amends to men, that there shall be no farther enquiry into the matter, reckoneth without his host, and therefore must reckon once againe. Hence it is, that the Apostle saith, 1. Thess. 4, 6. Let no man goe beyond and defraud his brother in any matter, because the Lord is an auenger of all such. We must know that God hath to do with it, and will punish seuerely for the breach of his law. There are many sorts of coniunctions whereby mankind is coupled & combined one to another, as the coniunction of consanguinity, of affinity, of amity, of city, of country of humanity: some haue more of these bands linked together, & all haue some of them to vnite them in one, and thereby as it were to binde them to the peace, & to their good behauiour, that they should abstaine from all violent and fraudulent conueyances one from another. Among all knots that serue to linke vs and locke vs together as friends which are as our owne soule, none is greater or faster then that coniunction which we haue with Christ our head, and which the members of his body haue one with another: whereby it commeth to passe, that we are al made in himselfe, of twaine, one new man, Eph. 2, 15. and euery man of vs members one of another, Rom. 12, 5. This spirituall coniunction is more effectuall to procure the mutuall good of the parties conioyned, then either that which is naturall, or that which is ciuill. Neuerthelesse, we must do no wrong to any man, God hath made vs keepers of the body, of the substance, of the dignity, of the honour, and of the good name of our brethren: if they be men, and bee alied vnto vs no other way but by the commō band of humanity, we must do them no iniury, although they be our vtter enemies. If wee haue farther bands to chaine vs together, it is so much the greater sinne if wee breake those cords, and will not suffer our selues to be tied with them. And marke the reason that the Apostle vrgeth, he doth not say. If we doe any way defraud them or circumuent them, the Iudge shall iudge it, or the Magistrate shall punish it, but God is the auenger of all such dealings, and will not suffer them to escape. The like threatning we reade in Moses, Exod. 22, 22, 23, 24. If the oppressed cry, God will heare their cry, so that they shall be deliuered, and their oppressors punished. If we could suffer this consideration to enter into our hearts, that though all should acquit vs, or no man durst lay hold vpon vs, yet God himselfe will take their cause and quarrell into his hands, & execute sentence vpon their enemies, it would be an effectual argument to moue vs to make conscience of all sinnes; euen of such as immediately and directly do concerne men, and not onely of such as concerne God and his worship. If we were assured, that the iniuries which we do vnto others, should be answered before the Magistrate, and we stand at the bar to plead guilty or not guilty, we would be afraid to deale hardly with them or to shew any indignities toward them. How much more then ought we to tremble and to quake euery ioynt of vs, to consider that the time of vengeance shall come, when we must appeare before the throne and tribunall seate of Iesus Christ our Lord, to receiue according to the workes that we haue done in this flesh?Foure crying sins mentioned in the Scriptures. Sundry of the ancient haue obserued foure crying sinnes mentioned in the Scriptures, the which albeit they goe away many times vnpunished [Page 308] in the world, yet vengeance will not suffer such to liue, but God findeth them out in their sinnes; as the crying of blood, the lust of the Sodomites, the noise of the oppressed, and the hire of the labourers: these are often passed ouer with silence, and tollerated among men, but they sound shrilly in the eares of God, & ascend vp to his iudgement seat. Albeit there be no man to accuse them that commit these sinnes, yet without farther processe or enditement they suffer them not to rest, but summon them to his barre, and call without ceasing for iudgement against them.
The first is wilfull murther, and shedding of innocent blood; for when Abel the righteous was slaine,Gen. 4, 11. the Scripture saith, The voice of thy brothers blood crieth vnto me from the ground; whereby is signified, that the godly, though secretly and seditiously slaine of the vngodly, & patiently bearing the iniuries offered them without murmuring and complaining, yet after death, when their mouthes seeme to bee stopped, and their tongues tied, ceasse not to accuse their murtherers as guilty before God, and to lift vp their voices out of the earth, to call downe vengeance against them. The Prophet saith, Psal. 116, 15. The death of the Saints is precious in the sight of the Lord: and Psal. 72, 12, 14. He shall deliuer the needy when he cryeth, the poore also and him that hath no helper: he shall redeeme their soule from deceit and violence, and precious shall their blood be in his sight. So likewise the soules of them that were slaine for the word of God, and for the testimony which they held,Reuel. 6, 10. cry with a loud voice, O Lord, holy and true, doest thou not iudge & auenge our blood on them that dwell on the earth? This ought to minister contentment vnto them, and to teach them patience, forasmuch as God hath a care of them, and a tender respect vnto them. He numbreth the haires of their head, Math. 10. He gathereth their teares in a bottell, Psalm. 56, 8. He heareth their sighes, Psal. 69, 33. He telleth their steps, and ordereth their goings, Psal. 56. He vnderstandeth their complaints, Psal. 145. He hearkneth to their praiers, Psal. 34, 6. and he keepeth all their bones.
The second crying sinne, is lust and vncleannesse, of which the Lord speaketh, Gen. 18, 20, 21. Because the cry of Sodome and Gomorrah is great, and because their sinne is very greeuous, I will goe downe now, and see whether they haue done altogether according to the cry of it, which is come vnto me: and if not, I will know. True it is, those Cities were culpable of sundry sinnes, as Ezek. 16, 49. Pride, fulnesse of bread, abundance of idlenesse, and contempt of the poore: howbeit when the Lord saith, their sinne is very greeuous, he pointeth out this outragious and accursed sinne, which the pure God abhorreth as a fruite of impurity. See heere the difference betweene the Spirit of God, and the spirit of the diuell. Such as are filthy liuers, and possessed with the spirit of vncleannesse, doe account fornication and adultery to be tricks of youth and sports of pleasure; whereas God maketh them in his word to be sinnes that lift vp their voices, & cry vnto him for vengeance. When Pharaoh King of Egypt had taken away Sarah, Abrahams wife,Gen 12. [...] The Lord plagued him and his house with great plagues, vntill hee had restored her. If a bare purpose to commit adultery, and that ignorantly, called for iudgment vpon an heathen king; how much more shall the liuing in this sinne bring moe stripes vpon vs that liue in the light of the Gospel, & haue the truth plainely reuealed vnto vs? forasmuch as he that knoweth his masters will & doth it not, shall be beaten with many stripes.
The third crying sinne, is the oppression of such persons as are destitute of helpe, which is ioyned with cruelty: as for example, such as are widdowes, fatherlesse, strangers, poore, & innocents, whose cry God hath promised to heare, and to helpe them. This we heard before out of the booke of Exodus, If you afflict them in any wise, and they cry at all vnto me, Exo. 22, [...] Deut. 154. I will surely heare their cry, and my wrath shall waxe hot, and I will kill you with the sword, and your wiues shall be widdowes, and your children, fatherlesse. The Prophet Habakkuk prophesieth against such, and painteth out their sinne in liuely colours, chap. 2, 9, 11, 12. Woe to him that coueteth an euill couetousnesse to his house, that he may set his nest on high, that he may be deliuered from the power of euill, &c. The stone shall cry out of the wall, and the beame out of the timber shal answer it. One shall say, Woe to him that buildeth a Towne with blood: another shall make answer, and stablisheth a City by iniquity. These oppressers do sucke out as it were the blood and life of the needy, that haue none to whom to cry out for redresse, but in the eares of the Lord. They dare not buckle and encounter with the mighty, for as when the pot of earth and of yron meet together, the earthen vessell is dashed in peeces; so when the mighty and the needy striue, the poore man striueth against the streame, and bringeth much misery vpon himselfe. Their helpe is onely in God, the Father of all consolation. If men stop their eares against them, and will not rescue them out of the snare of the fowler, and the net of the hunter, let them abide vnder the shadow of the Almighty, and shroud themselues vnder his wings, who wil couer them with his feathers, and heare them in their afflictions.
The last crying sinne, is the poore labourers wages that are wrongfully and vniustly deteined; this also cryeth aloud, and neuer ceaseth, vntill God hearken to the cry of it. Many thinke it goods well gained, that can be gotten from the poore, but they shall finde it fret as a canker, and consume as a moth the residue of their substance. Hereunto commeth that law of the Lord, Deut. 24, 14, 15. Thou shalt not oppresse an hired seruant that is poore & needy, &c. thou shalt giue him his hire, neither shall the Sunne goe downe vpon it, for he is poore, and setteth his heart vpon it; lest he cry against thee vnto the [Page 309] Lord, and it be sinne vnto thee. Where wee see, that this consideration of committing sinne against God, ought to enter into vs to restraine vs from doing wrong against any, especially the poore and needy brother, or the stranger that is in the Land. And to this purpose speaketh the Apostle Iames, chap. 5, 4. Behold, the hire of the labourers which haue reaped downe your fields (which is of you kept back by fraud) cryeth, & the cries of them which haue reaped, are entred into the eares of the Lord of Saboth. [...]ld [...]cry [...] Whereby it appeareth, that there is a double kinde of crying, one of iniquity and wickednes, the other of the oppressed and afflicted. If one of these ceasse, yet the other shall neuer ceasse crying. It falleth out oftentimes through the power and might of the greater sort, that the poore dare not mutter or murmure, & if they begin to cry out and complaine, their mouthes are soone stopped, because their angry lookes make them afraid of their displeasure, & their seuere threatnings are too heauy a burden for them to beare: but the other shall neuer giue ouer crying; the sinne of the oppressors shall cry against them for vengeance, as we see whē Abel could not cry, yet his blood cried and was heard. Sinne hath a voice more shrill then the sound of a Trumpet, for that, be it neuer so loud, vanisheth in the aire, & cannot pierce the Clouds; whereas the noise that issueth and proceedeth from sin, out-reacheth the Clouds & entreth into the eares of the Lord of hosts. What then? Must we imagine that sinne is a bodily thing, [...]he cry [...]e it. that hath a mouth to speake, & a voice to cry? No, this cry is nothing else but the vnchangeable order of Gods iustice punishing sinne, euen as at the instance and importunity of the innocent party, a iust Iudge cannot but releeue the oppressed, and punish the guilty, and so doe iustice according to the office committed vnto him. As if it were said, blood will haue vengeance, vncleannesse will haue vengeance, oppression will haue vengeance, fraud and deceit will haue vengeance: God cannot but punish all these crying sins, because he is a iust Iudge, otherwise he were vnrighteous. It is the nature of all sin to prouoke God to enter into iudgement with the sinner, but especially these horrible and abhominable crimes mentioned before. And as it is the nature of sinne to cry out to GOD for vengeance, so it is the nature of God to punish sinne, and to take vengeance of it. Therefore they greatly deceiue both themselues and others, that make him like to one of the gods of the Gentiles, not to be offended at all, or very little displeased with sinne, and not to regard what men doe. As if iustice were not essentiall vnto him, or as if he could deny himselfe, or as if he could ceasse to be God: for as soone he may do these as the other. But if it can in any sort agree to him, [...]ent. Pa [...] in Gen. 4. that he can bee not willing to punish sinne, then he can also not hate sinne, forasmuch as to hate, is nothing else but to be willing to punish & reiect. And if it be incident to him, not to hate sinne, then also it will follow, that hee can loue and like sinne. If he can loue sinne, he can deny himselfe and destroy himselfe, he can like of the workes of the diuell, which is vnpossible to do, and horrible blasphemy to affirme.
Lastly, seeing whatsoeuer is of the nature of sinne, is against God, it directeth vs what Vse 5 we are to do when we haue any way sinned, and desire to haue peace of conscience; we must not goe to Saints or Angels whom wee haue not offended, who are not able to be reuenged of vs; but it is our duty to call for mercy at his hands against whom onely wee haue sinned, and to seeke to be reconciled to him whose lawes we haue transgressed, and who is able to cast body and soule into hell fire. For seeing we offend him, to whō should we repaire and come for pardon, but vnto him that is offended? It is he that can giue vs pardon both of sinne and punishment. The practise heereof we see in the Prophet Dauid, who because he had sinned against God, against God onely, he flieth vnto him for the forgiuenesse of his sinnes, Psal. 51, 4. Haue mercy vpon me, O God, according to thy louing kindnesse, Verse 1. according to the multitude of thy tender mercies, blot out my transgressions; Verse 2. Verse 4. wash me throughly from mine iniquity, and cleanse me from my sinne, &c: against thee, thee onely haue I sinned, and done euill in thy sight. Let vs not continue in sinne, but labour earnestly and speedily to come out of it, as he that is fallen into a pit, desireth nothing more then to get out, and putteth to all his strength to be deliuered. If we get not a generall pardon for all our sinnes, woe vnto vs, we are in a most wretched and miserable condition. One sinne left vnpardoned, is able to cast vs out of Gods kingdome, and to giue vs our portion among the vnbeleeuers. We see this in the fall of the Angels, who left the state and habitation wherein they were set, they sinned, and were cast out from the presence of God, and are reserued to destruction. It is a good signe, and a true note of repentance, to thirst after mercy. This is the penitents song: he neuer pleadeth merit, but euermore praieth for mercy, and prizeth it aboue all other things. First, we must see our sinnes against God, and the sentence of death pronounced against vs: and then confesse the same to be iust and equall against our selues. As then our sinnes cry to God for vengeance (as we shewed before) so let them cause vs to cry vnto God for deliuerance from them, and the forgiuenes of them. Though we haue sinned against him, yet let vs not despaire of mercy, for that were willingly and wittingly, and willfully to cast our selues into the Lyons denne, with whom is no pitty or compassion; as if he that were like to bee drowned, should refuse to bee helped out of the waters. Let vs not say that God hath forsaken vs & cast vs out of his sight: let vs not thinke we are out of the hope of his fauour. When we seeke not God, he will seeke vs out, [Page 310] and he seeketh out no man, but he findeth him And heerein appeareth the infinitenesse of his loue, the bottome wherof, no man can sound, whereof many can speake to their endlesse cō fort, and to his endlesse glory and praise. Such as sought not the meanes to bring them home to God, God hath brought the meanes home to them, and directed them to vse thē to their consolation and saluation. Not that we should abuse or neglect the meanes, but to kindle our loue and zeale vnto them so much the more. For if he haue bin found of them that sought him not, much more will he offer himselfe in kindnesse and mercy, to those that with pure hearts and vpright consciences seeke vnto him and craue a blessing of him: as somtimes he hath rewarded temporally those that haue humbled themselues hypocritically and vnsoundly, to declare how greatly he regardeth true repentance indeed. From hence is reproued the doctrine and practise of the Church of Rome, that teach, that the Pastours of the Church haue full and absolute power to forgiue sinnes as Christ had, as though whosoeuer doubteth of their right and iurisdiction, might as well doubt whether Christ haue authority to remit sinnes. This is the pride and presumption of the man of sinne, to challenge this preheminence, who setteth himselfe downe in the seat of God, and boasteth himselfe as God. For this is one of the regalities and prerogatiues of God, which he will giue or impart in whole or in part, to none other. It is an honour that belongeth peculiarly vnto him. This the Scribes and Pharisies confessed in the Gospel, Math. 9, 3. Mar. 2, 7. Who can forgiue sinnes, but God onely? Christ therefore is the onely author of reconciliation, the Ministers are onely the Lords messengers and ambassadors to declare his will out of his word, 2 Cor. 5, 18. All things are of God, who hath reconciled vs vnto himselfe by Iesus Christ, and hath giuen to vs the ministery of reconciliation. If the Bishop of Rome had this authority,The Bishop of Rome cannot forgiue sins. then wee ought to craue mercy at his hands, and say vnto him, Haue mercy vpon me, O Lord God the Pope; which is intollerable blasphemy, & impiety against God. Obiection. But it may be said, If he do not sometimes forgiue sinnes, then it shall seeme to be false which Christ saith, Whatsoeuer ye binde on earth, shall bee bound in heauen: and whose sinnes ye remit, they are remitted, &c. I answer, Answer. this power giuen to the Apostles and their successors, is a commission in the Name of Christ, to declare and pronounce remission of sins to them that are truely penitent. They haue no power actually to remit sinnes, they are onely as dispensers and stewards: they are not made competent Iudges, but onely as the Lords messengers to publish the will of God out of his word. They are as Ministers, not enabled to reconcile men vnto God, but to pray and beseech them to be reconciled through Christ. 2 Cor. 5, 20. Christ then is the reconciler, they are the Ministers of reconciliation. Their commission stretcheth no farther, but to declare the Princes pleasure. If then God onely forgiue sinnes, surely no man can doe it, doubtlesse the man of sinne cannot forgiue sinne, he cannot forgiue himselfe, much lesse another. He is a sicke man himselfe, and needeth the Physition, if haply any physicke will do him any any good, which is much to be doubted. He cannot be an absolute Physition to others, that needeth the Physition himselfe; he cannot saue others that cannot saue himselfe, neither reconcile others to God, who hath himselfe neede to be reconciled by another. Christ Iesus himselfe could neuer haue reconciled vs to his Father, if he had needed his Mother, or any Saint or Angell to reconcile him to God. We must all, high and low, rich and poore, goe together to the Physition that he may heale all of vs. It is Christs shedding of his blood that remitteth sinnes, it is he that hath made satisfaction to God, so that it belongeth to God only to forgiue sinnes properly. It is Christ that calleth all vnto him that are weary and heauy laden, Mat. 11, [...] and promiseth to refresh them. The Lord saith in the Prophet, I am the Lord thy God, Esay 43 [...] 25. the holy one of Israel thy Sauiour: and afterward, I, euen I, am the Lord, and besides me there is no Sauiour: and yet againe more plainely, I, euen I, am hee that blotteth out thy transgressions for mine owne sake, and will not remember thy sinnes. Neither doth Christ reprehend the Scribes because they confessed this point of Gods power (for they did rightly affirme,Allem [...] tise of the power of Pri [...] hood [...] sins, chap. 1. that none could forgiue sinnes but God onely, Luke 5, 20, 21,) but this was their error, in that they did not acknowledge Christ to be God, who, in the person of the Mediatour, euen in the state of humility while he liued heere, and was conuersant vpon the earth, might by his diuine authority forgiue sinnes, as likewise by the same power he did heale sicknesses and diseases among the people. God then doth properly and absolutely forgiue sinnes committed against his law and eternall Maiesty. The Minister by his appointment doth assure all penitent sinners of the forgiuenes of their sinnes, through the mercy of God, and the merits of his Sonne Iesus Christ: and therefore in this sense he is said to forgiue sinnes, as he is also said to saue mens soules, 1 Tim. 4. [...]. to whom he preacheth saluation. An Embassadour is said to make peace or warre, when he declareth according to his commission, his Princes pleasure and determination touching eyther of them. The Kings Deputy or Lieutenant (hauing warrant from him) offereth and granteth pardon to rebels or other offenders, when notwithstanding he doth onely make knowne the Princes pleasure in remitting their offences, and releasing their punishments, forasmuch as it is in the Princes power onely to pardon traitors & transgressors. The Minister of the word, as Christs Deputy or Lieutenant, is said to reteine or remit sinnes, euen as the Priest in the time of the Law is said to make the Leapers [Page 311] cleane or vncleane. [...], [...], 7 His sentence touching that disease, was but declaratory, pronouncing who was striken, or who was healed by the hand of God: he had not power himselfe to strike or to heale, to lay it vpon any, or to take it away from any person. So it is the ordinance of God, that the Ministers should be declarers, interpreters, and expressers of his will and word concerning remission of sinnes: [...]giue sin [...]e a [...]ne. not properly pardoners, forgiuers, and remitters of sinnes (for then they must also take away sinnes) as though the sentence in heauen did depend vpon the sentence on earth, whereas the censure of men must depend vpon the sentence of God. To forgiue sinnes properly, is to take them away, and to remoue the punishment. But God only can do this: to God therfore alone let vs flie, of him let vs looke for mercy, and from him let vs neuer goe to any man. If we haue recourse vnto him, we shall finde mercy in time of need, which is better then thousands of gold and siluer. This is able to appease the inward trouble of a distressed conscience, and ministreth sound comfort to the afflicted soule that is humbled and cast downe to the gates of hell. If wee hadde all the iewels and precious stones that can bee found, wee were not able to buy out the punishment of one sinne. The Prophet saith, Ps. 49, 6, 7, 9. They that trust in their wealth, and boast themselues in the multitude of their riches, none of them can by any meanes redeeme his brother, nor giue a ransome to God for him, &c. The value & worth of the whole world is too vile and base to answer for one trespasse: for it cost more to redeeme one soule. It could not be done with siluer and gold, and such like corruptible and transitory things, but with the precious blood of Christ, [...]1, 19. as of a Lambe without blemish and without spot. If we would come before him with burnt offerings and calues of a yeare old, or would thinke to please the Lord with thousands of Rams, and ten thousand riuers of oyle, or perswade our selues that wee can make satisfaction for the sinnes of our soules by the fruite of our bodies, euen by giuing our sonnes and daughters, wee deceiue our selues, and know not the greeuousnesse of sinne, nor the infinite wrath of God, nor the exceeding value of the death of Christ, nor the endlesse torment due vnto sinne, nor the vnspotted purity of the law of God, which is transgressed by it. If we had all things, and wanted his mercy, we haue nothing: if once we haue it, it is sufficient to couer all our infirmities, and to blot out all our iniquities, according to the saying of Salomon, Prou. 16, 6. By mercy and truth iniquity is purged, and by the feare of the Lord, men depart from euill. Such as neuer felt the burden of sinne, neuer regard the benefit of mercy: but such as haue their hearts in any sort touched with it, acknowledge them blessed that finde it, and all those miserable that are destitute of it. It is not instruments of musicke, it is not dainty fare, it is not outward delights, it is not merry company, it is not riches, or honours, or friends, or nobility, or pleasures, or sports and pastimes, that can alay and appease a troubled minde & perplexed conscience. Dauid wanted not any of these, he was the sweet Singer of Israel, he might haue his consort, he could not want mirth and musicke of singing men & singing women: yet he preferred a drop of mercy before all these; he followed not the practise of Saul, who when an euill spirit sent of God, vexed him and disquieted his minde, listned vnto them that told him of a cunning Musitian to play before him: but he neuer sought to God, nor craued mercy at his hand, and therefore albeit he were eased for a time, yet his trouble returned more fiercely vpon him then before, and ended in a fury and frenzy, so that nothing could pacifie or appease him. This is the common course of the men of this world, if at any time their hearts accuse them, and sinne begin to terrifie them, & iudgment presse sore vpon them, they seeke by merriments, and drinkings, & feasts, and their companions to put that terror away. And this is the onely counsell their friends can aduise thē to take. Like friends, like counsell: carnall friends, carnall counsell. But they and their friends are greatly out of the right way, and are wholly ignorant of the true meanes of cō fort. All sound comfort commeth from God and from his word:All sound dofort commeth from God. 2 Corin. 1.3. and therefore he hath this title giuen vnto him, to be called, the Father of mercies, and the God of all consolation. He sendeth his holy Spirit into our hearts, whē they are cast downe, who, by way of excellency, is called, the Comforter. Iohn 14, 26, & 16, 26. He wil not leaue vs without comfort, if we craue it of him. We must goe vnto him, and neuer giue him ouer. He is a fountaine that can neuer bee emptied and drawne dry. Besides, we haue his word, which being reuerently heard and read, is able to raise vp and cheere vp our heauy hearts. The Apostle sheweth, that the Scriptures were written,Roman. 15, 4. that we through patience and comfort of them, might haue hope. And the Prophet Dauid in sundry places setteth downe this effect, which himselfe from time to time had found and felt in his troubles: as Psal. 19.8. The statutes of the Lord are right, reioycing the heart: the commandement of the Lord is pure, enlightning the eyes: and the 119. PsalmePsalm. 119, 24 is a plentiful store-house to furnish vs abundantly with matter of comfort, Thy testimonies are my delight, and my Counsellers: and againe, My soule melteth for heauinesse, strengthen thou mee, Verse 28 according to thy word. This is the true way sanctified vnto vs to driue away heauinesse: this means the children of God haue vsed, & haue found by experience and good proofe, the force and effect of it. It hath beene very auaileable vnto them, and filled their bones with marrow and fatnesse. To this end he saith afterward,Verse 92. Vnlesse thy law had beene my delight, I should then haue perished in mine affliction. Thus doe the faithfull [Page 312] reioyce in his Testimonies, as much as in all riches, forasmuch as his statutes do reioyce the heart, make wise the simple, enlighten the eies, and conuert the soule; then which it is vnpossible to finde greater matter of comfort.
Two meanes of comfort.To conclude, we haue seene, that there are two meanes to obtaine comfort: the one is from the worke of God in our hearts by his holy Spirit, which leaueth vs not desolate and destitute. The other is the vse of the word, which is sweeter then the hony and the hony-combe, and more to be desired then much riches. Let vs haue an heape of sorrowes cast vpon vs through enduring of the Crosse, and let vs sinke neuer so deepe into afflictions, the word of God is able to raise vs vp againe, & to cheere vp our hearts.
[Verse 7. Then they shall confesse their sinne which they haue done.] Wee shewed before, that Moses setteth downe three waies, how this damage offered to men, is to be blotted out. The course which they ought to take to purge it away, is first of all to make confession of their sinne to God, forasmuch as where the confession of man goeth before, there the forgiuenesse of God followeth after. We cannot lye hid from him, nor conceale our offences, and therefore it is best to acknowledge them before him.
Doctrine. Whosoeuer looketh for forgiuenesse, must confesse his sinnes to God.From hence we learne, that whosoeuer looketh for forgiuenesse, must confesse his sins to God. This is the practise and property of a true penitent, to lay foorth his sinnes to God, both originall and actuall, and to discouer them in his sight. This we see in sundry examples remembred in the old & new Testament. When Dauid was reprooued of Nathan the Prophet, who set his sins in order before him, he answered,2 Sam. 12. I haue sinned against the Lord. The Publican, going vp into the Temple to pray, and standing afarre off, would not lift vp so much as his eyes vnto heauen, but smote vpon his brest,Luke 18, 13. saying, God be mercifull to me a sinner. The prodigall sonne hauing wasted his substance with riotous liuing, when he came to himselfe, he went to his father, and saide vnto him,Luke 15, 21. Father, I haue sinned against heauen, and in thy sight, and am no more worthy to bee called thy sonne. The like confession we reade in Daniel, chap. 9, 5, 6, 7. when he perceiued by the word of the Lord, that the seuenty yeares were accomplished in the desolations of Ierusalem, he praied vnto the Lord his God, and made his confession, Wee haue sinned and committed iniquity, and haue done wickedly, and haue rebelled euen by departing from thy precepts and from thy iudgements, &c. The like we might shew out of Ezra 9, 5, 6. and Nehem. 9. and many other places, which teach, that it is a duty required of vs to make humble confession of our sinnes vnto God.
Reason 1 The reasons are weighty and effectuall to enforce this duty. First, we shewed in the former doctrine, that all sin is committed against God. Howsoeuer we may hurt men, and damnifie them in their bodies and goods, yet the cheefest dishonor is done against God, whose law is broken and transgressed; as Psal, 51, 4. Against thee, euen thee onely haue I sinned, and done euill in thy sight. If then the iniury done to man, be an iniquity cōmitted against God, we are bound to confesse our sinne vnto him. But all the wrongs offered to our brethren, are sinnes against God: and therefore confession ought to be made vnto him.
Secondly, we haue shewed also before, that Reason 2 it is in Gods power onely to forgiue sins, and free vs from the punishment due vnto sinne. He onely can giue pardon for sinne,Cypri. Ser. 5. de Lapsis. that carried our sinnes on his body. The Scribes and Pharisies had greeuously corrupted the purity of doctrine by the leauen of their owne traditions: yet they held soundly and sincerely this principle, that God onely forgiueth sinnes. They falsely interpreted the law of God, and peruerted the true meaning of it by their gloses, yet they reteined this truth, that none can forgiue sinnes but God onely, Mark. 2.7. If then God alone can forgiue sins, then we must confesse them vnto him. But hee alone can forgiue sinnes, and therefore we must confesse them vnto him.
Thirdly, without confession of our sinnes, Reason 3 there is no forgiuenesse nor hope of pardon: for God cannot in iustice forgiue vs, except in humility we confesse vnto him, seeing without it wee haue no promise made vnto vs to finde fauour at his hands. If we be not ashamed to vncase and vncouer our sinnes, he will not be ashamed of vs, but shew mercy toward vs; as Prou. 28, verse 13. Hee that couereth his sinnes shall not prosper: but who so confesseth and forsaketh them, shall haue mercy. And the Apostle Iohn affirmeth the same, If we confesse our sinnes, he is faithfull and iust to forgiue vs our sinnes, and to cleanse vs from all vnrighteousnesse, 1 Iohn 1, verse 9. The like remedy Paul deliuereth to the Corinthians, who, for their vnreuerent & vnworthy partaking of the Lords Supper, were some of them weake, some sicke, and some dead: If we would iudge our selues, wee should not be iudged of the Lord. 1 Corin. 11, 31. And the Prophet Dauid declareth the same by his owne experience, Psal. 32, verse 5. I acknowledged my sinne vnto thee, and mine iniquity haue I not hid: I said, I will confesse my transgressions vnto the Lord, and thou forgauest the iniquity of my sinne. If then there be no forgiuenesse of sinnes without confession, it followeth, that it is our duty to confesse them before him.
Fourthly, where there is no true confession Reason 4 of sinne, there is no sound repentance for sin. For the inward sight of sinne and humbling of our selues for it, will open our mouthes, & cause vs to lay them open. As then the confessing of them with the tongue, is a signe and testimony that the heart hath forsaken them: so on the other side, the shutting vp of our mouthes and hiding of our sinnes, is an euident token, that as yet wee lye in them, and [Page 313] haue no purpose and resolution to depart frō them. We haue neuer truely repented, vntill our iniquities be confessed. When Dauid had numbred the people, and his heart did smite him for it, he cryed out, O Lord, I haue sinned exceedingly, [...]4, 10. in that I haue done: now, O Lord, I beseech thee, take away the trespasse of thy seruant, for I haue done very foolishly. If then we would assure our owne hearts, that we haue truely repented of our sinnes, and do not yet lie wallowing in them as a sow in the mire, let vs by this fruite of our lips, confession to God, assure it. If we do not assure it this way, we shall neuer be sure.
Fiftly, this confession tendeth to the glorification Reason 5 of the Name of God. The hiding of our sinnes and the smothering of them, as fire vnder the ashes, dishonoureth him; wheras by reuealing of them, his Name is honoured, forasmuch as we make manifest thereby the glory of his mercy, of his patience, and of his iustice. Of his mercy, in sparing of vs, and shewing compassion toward vs. Of his patience, in long forbearing of vs, and waiting for our repentance, whereas he might haue suddenly destroyed vs. And of his iustice, by acknowledging, that if he should punish vs and proceed against vs, we had our desert, he should do vs no wrong, that so hee might be iust in all his doings, Psal. 51, verse 4. This is that reason which Ioshua vrgeth vnto Achan, Iosh. 7, verse 19. My sonne, giue I pray thee, glory to the Lord God of Israel, and make confession vnto him, and tell mee now what thou hast done, hide it not from me. Where we see, he ioyneth giuing glory to God, and making confession of sinne, together, so that the one cannot be separated from the other. For sinne doth no more serue to the dishonouring of God, then the sincere confession of sinnes serueth to the glorifying of his Name: and as the committing of it causeth his Name to be blasphemed, so the confessing of it causeth his Name to be honoured and magnified. Such as cannot repent of their euill waies, do by their hardnesse of heart and obstinacy of mind, more dishonour and reproch the Name of GOD, then by committing most greeuous sinnes. For to settle the heart vppon wickednesse, with a purpose to continue therein, and so to oppose himselfe against grace, against the calling and threatnings of God, is no better then to accuse God of lying and iniustice. Of lying, whiles he calleth vs vnto him, and denounceth his iudgements against vs. Of wrong and iniustice, whiles he chastiseth vs for our sinnes, and doth not spare vs.
Vse 1 The doctrine being thus fully confirmed, the vses arising from hence are to be learned. And first it serueth to reproue sundry abuses of those that faile in the performance of this duty. [...]stre. [...]. Among which enormities, the corrupt practise of the Church of Rome is not the least, who abuse this doctrine of confession, and make it as an hooke to catch mens goods, to know all mens secrets, and consequently a meanes to enrich themselues, and to empouerish others.
Hence it is, that they teach auricular confession to bee necessary vnder the paine of damnation, for euery one that receiueth the Sacrament of the body and blood of Christ, immediately before it.
First, they will haue all men confesse,Against auricular confession. and then they must heare Masse: a fitte doore to such an house. And what are their Priests for the most part, to whom they send vs to make confession, but ignorant persons, not able to minister a word of comfort in due season? Are wee to acknowledge all our sinnes vnto him, that hath an eare to heare vs, and not a tongue to instruct vs? But many of their Cleargy are vnlearned, and yet of greater learning then conscience; so that men ought no more to reckon vp their sinnes to such confessors, then in sicknesse, to take counsell of one that is ignorant in physicke. Wee haue shewed before, that the Priest cannot properly pardon sinne, forasmuch as he cannot pronounce pardon and forgiuenesse to any man, except he be truely contrite and penitent before God. But God onely and the party penitent, know and vnderstand the contrition of the heart, without which, the dearest sellers and setters out of pardons, dare not say that a sinner is pardoned. For hypocrites may dissemble in their confessions, and by their dissembling, deceiue such as haue the quickest sight, and the greatest knowledge, and the deepest iudgement, who, by all their skill, are not able to diue downe into the secrets of the soule.
If then God onely know the heart, 1 King. 8, 39. and vnderstand the imagination of all thoughts of the children of men, how can their Priests simply and absolutely take vpon them to forgiue sinnes, seeing they are not able to iudge of the soundnesse and sincerity of the heart? Neuerthelesse, the consciences of these men are so seared and so senselesse, that without any colour of truth, or shew of godlinesse, they are not ashamed to teach,Allen of the power of Priesthood, chap. 9. that the want of their popish penance, will driue all men, either to desperation, or to security and presumption: whereas the cleane contrary is an euident truth. For the doctrine concerning that supposed and pretended Sacrament, offereth manifest occasion both of presumption and of desperation, as might be made plaine by many examples. Of presumption, in them that are carnally minded. Of desperation, in them that haue broken hearts and tender consciences. Such as are secure, it maketh them more secure; and such as are too much cast downe already, it driueth them directly toward the pit of hell. For the one thinketh with himselfe that hee hath a very easie remedy for his sinnes, and that hee need not to trouble himselfe much with them, nor breake one [Page 314] houre of sleepe for them, nor forbeare one iot of pleasure to be eased of them; hee can quickly discharge them and easily disburden them into a Priests eare, and thereby hath a pasport giuen him to commit sinne afresh? the other,The part of popish penance. considering the impossibility of confession to be perfourmed, and the vnsufficiency of the satisfaction enioyned, which notwithstanding are made the parts of this counterfeit Sacrament, can finde no comfort in the Priests absolution.
Obiect 1 But they obiect, that after Christ was risen againe, he sent out his Disciples, and breathed vpon them, saying, Receiue yee the holy Ghost; whose soeuer sinnes ye remit, they are remitted vnto them, and whosoeuers sinnes ye reteine, they are reteined, Iohn 20, 22, 23.
I answer, Answer. they can neuer establish their shrift out of these words, but doe plainely shew, that either they want their eiesight, or else they thinke others to be starke blind. For seeing Christ sent his Apostles into the whole world,Math. 10. that they should preach the Gospell vpon the house tops, that is, openly and euidently, who will be so foolish as to imagine, that this can be vnderstood of Auricular confession? This authority is ioyned with the Ministery of the Gospel, as the Apostle teacheth, 1 Cor. 5, verse 18, 19, 20. God hath reconciled vs vnto himselfe by Iesus Christ, and hath giuen to vs the ministery of reconciliation, to wit, that GOD was in Christ, reconciling the world vnto himselfe, &c. Thus we see, that sinners are reconciled to God, and obtaine remission of sinnes by the Ministery of preaching the Gospel, apprehē ding and receiuing the benefit thereof by faith, not by confession: forasmuch as we haue in the word, neither precept nor example of reckoning our sinnes in secret vnto the Priest, to the ende we may obtaine forgiuenesse of them. All the examples and commandements mentioned in the Scriptures, call vs with a loud voice, and carry vs the direct way vnto God, aduising vs to speake to him, who we are sure will answer vs: to craue of him, who we are certaine will heare vs. The Prophet saith, I saide, I will confesse my sinnes vnto the Lord, and thou forgauest me. Psalme 32, verse 5. The same we reade in Hosea, chap. 14, verse 2. Take with you words, and turne to the Lord: say vnto him, Take away all iniquity, and receiue vs graciously, so will we render the calues of our lips. Yea, the seruants of God were so farre from binding themselues to number vp all their sinnes, that Dauid saith in the Psalme, Who can vnderstand his errors? Cleanse thou mee from secret faults? Psalme 19, 12. and 38, 5. True it is, many of the ancient doe oftentimes speake much of confession, but it is of publike confession in the face of the Church, made by him that had committed some publike and notorious crime, and giuen scandall to the whole Church: whereas there was no law set forth of this auricular confession before Innocent. the third, who first of all made an act and decree touching the same. For they call men backe from running vnto men to tell them their sinnes,Chrys [...] Laz [...]. [...] G [...] who may put them to shame and rebuke, make them blush, and hit them in the teeth with them, and also bring them to the knowledge of others: but to the Lord that careth for vs, to him that is our Physition, and cureth our wounds: as the seruant, when he hath offended, craueth not forgiuenesse of his fellow-seruant, but at the hands of his master. And why should we feare to vnburden our conscience of that, which we feared not to commit in his presence? If we come vnto him, we may be assured he will turne away his face from our iniquities.
Againe, some obiect the words of the Apostle Obiect 2 Iames, chapter 5, verse 16. Confesse your sinnes one to another, and pray one for another, that ye may be healed. Loe, say they, heere is an expresse commandement giuen vnto vs to confesse our sinnes. And we see the practise of it to Iohn, Math. 3, verse 5, 6. To whom went out Ierusalem and all Iudea, and all the regions round about Iordan, and were baptized of him in Iordan, confessing their sinnes. These are the Scriptures that the Rhemists vse to establish their error, as the groundworke of their building.
I answer Answer. vnto them both; and first to the commandement, then to the example or practise of it.
Touching the precept or commandement, howsoeuer it may carry some shew, yet if we marke it, the place rather marreth their market, then helpeth the matter. For the confession of faults heere spoken off, is in time of sicknesse at the priuate houses of the diseased, when the sicke person acknowledgeth to the standers by that come to visite him, wherein and in what manner he had offended them; & the standers by, wherein they had offended him; and both of them desired to be reconciled one to another, and so depart hence in peace, Math. 5, verse 23. It was not made therfore alone and apart in the Church, in time of health, in the eare of the Priest, in the supposed holy time of Lent, a little before Easter, or before they prepared themselues to heare Masse.
Secondly, here he requireth that we confesse our sins and offences one to another, not all to one: so that this text belongeth to mutuall confession, not to sacramentall confession. Whereby we may euidently proue, that their popish Priests are as well bound to confesse themselues to lay-men, as the lay-men are bound to confesse themselues to popish Priests. Otherwise, how can we be said to confesse one to another? If any confesse vnto me, and I confesse vnto none, how haue we kept this rule? How haue we confessed our faults one to another?
Thirdly, as we are commanded to confesse our faults one to another, so we are also charged to pray one for another: for the Apostle ioyneth these two together.
But they are ashamed to say, that this pertaineth onely to the Priest to pray for others: wherfore then should confession pertaine vnto him more then the praier heere spoken off? forasmuch as there is a like respect of both these, Confesse one to another, and pray one for another. This point therefore is so cleere, that the Rhemists themselues confesse, [...]em. Annot. [...]lam. 5. that it is not certaine, but onely probable, that the Apostle speaketh here of sacramentall confession: and besides, Cardinall Caietane, in his Commentaries vpon the same place, obserueth, that it cannot be vnderstood of the Sacrament of Confession, [...]etan. com [...]n. in Iam. 5. because the Apostle doth not say, Acknowledge your faults to the Priest, but one to another. Touching the practise of the people that came to Iohns baptisme, they confesse their sinnes in generall, and not all of them in particular: not compelled vnto it, but voluntarily moued. For if they had confessed their sinnes particularly, Iohn must haue stood from morning to euening many yeares together, because Ierusalem, and all Iewry, and all the Country about Iordan came vnto him: in which number no doubt were many thousands, and an innumerable company that were neuer shriuen before; so that their confessions must be very long, & he must of necessity haue shriuing worke enough all the daies of his life, & therfore it was vnpossible there should bee a particular enumeration of all their sinnes.
[...]he second [...]proofe.Secondly, it reproueth such as hide their sinnes, and cannot be brought to confesse thē. Such as do deny them, faile in this duty, and are farre from true repentance, and consequently from free forgiuenesse. They haue skill and will to set out other mens sinnes, and to stretch them at large to the vttermost, that they may make them seeme greater then they are: but touching their owne offences, either they will not vnderstand them, or they will excuse them: and you shall be sure to get thē to confesse no more then you can prooue against them. Looke what you can conuince them off, they will confesse, because they cannot deny it: where you sticke at the proofe, they will sticke to lay open themselues, and they will goe no farther then you can goe, but impudently deny the rest. They will neuer be brought to confesse they haue sinned, vntill they be taken in their sinne, so that the first time of their taking, shall be the first time of their sinning.
This is a corruption, the which we haue drawne from our first parents, to hide our sins, as Adam. When hee was examined by the most vpright Iudge, he posted the matter ouer, from himselfe to his wife, Gen. 3, 12, 13. The woman that thou gauest to bee with me, shee gaue me of the tree, and I did eate. And the woman after his example, went about to cleere her selfe, and laide all the blame vpon the Serpent; The Serpent beguiled mee, and I did eate. But all this serued not their turne, God found them out, and punished them for their sinne. In this number we may range all such as keep silence, and hold their peace, when they haue committed sinne, albeit they heare it enquired into: as Achan did, when he had stollen away the wedge of gold and the Babylonish garment, Iosh. 7, 16, who hid his sinne vntill he saw it detected by others. Thus do very many account it a notable point of wisedome to keepe their owne counsell; and if they can cunningly carry it away, they glory in it, and reioyce in their owne wicked deuices. Others that are driuen to speake somewhat touching their offences, will notwithstanding answer nothing to the purpose, as Gehazi did, whose confession was no confession,2 King. 5, 25. Thy seruant went no whither. When God called Caine to an account for the horrible parricide hee had committed against his owne naturall brother, and began to question with him about it, Where is Abel thy btother? he answered, I cannot tell, Gen. 4, 9. am I my brothers keeper? He would not confesse it, but stood in defence of it, or at least would shake it off frō him, as a matter impertinent vnto him, and no way concerning him. This was a signe of his impenitency & hardnesse of heart: it is a sure testimony, that as yet he had no touch of conscience, nor feeling of sinne, nor regard of punishment. Thus the case standeth with many among vs they care not how they run on in their sinnes, yet cannot be brought to confesse them to GOD, that they may finde mercy. Such haue no cō fort of heart, nor peace of conscience, but lye vnder the wrath of God, and come farre behinde Iudas, the sonne of perdition.
Thirdly, there is another sort,The third reproofe. that will not hide their sinne altogether, but yet mince it & diminish it, as if it stuck betweene their teeth, and they were loth to vtter it, so that they are vnwilling to declare what they haue done. They can amplifie the sinnes of others, but they will extenuate their owne: and confesse them so slightly and coldly, that thereby they farther discouer their owne wickednesse▪ and that they are not touched at the heart with a feeling of them. A cold confession bewraieth and argueth a cold repentance, and shall bring as cold an effect and fruite of consolation. For like confession, like consolation. If a Subiect that hath offended his Prince, should craue pardon of the Prince, in such sort as many aske forgiuenesse of God, he should be assured to finde little fauour. If he should say vnto the Prince, I confesse I haue rebelled and offended, but many others haue offended the Law, as much or more, I was not the principall agent or dooer in it, I was drawne into it by others; would this submission bee accepted at his hands? How then shall we thinke that God will approue of vs, when we cut short our sinnes in confessing, which we haue enlarged in committing? Wee are not ashamed to say, I am not the [...]reatest sinner; I pray God I may neuer doe any thing worse, and [Page 316] then I hope I shall do well enough; I am not the first that haue sinned, and I am sure I shall not be the last; I am not alone, but others are as bad as I; let euery one looke to himselfe; I am (I thanke God) neither whoremaster, nor theefe, nor murtherer, nor drunkard. These are they that iustifie themselues, like the Pharisee in the Gospel, Luke 18, verse 11, 12. who praied thus with himselfe, God, I thanke thee, that I am not as other men, extortioners, vniust, adulterers, or euen as this Publican. These are they, that peraduenture will not sticke with you to acknowledge some of their sins, especially such as are in the eies and eares of the world, seene and heard of all men: but they will not confesse all, nor the greatest, nor the cheefest, nor the most secret: like vnto those foolish Marriners that goe about to stop the least and smallest holes in the Shippe, and let the greatest and widest alone; or like vnwise patients that would shew to the Surgeon their lightest wounds, & hide from him the most deep and dangerous; or like a watchman that should discouer a little band and troope of enemies coming to assault the City, and conceale a great army that is ready to enter, and to cast downe the walles. Wee must keepe none of our sweet sinnes, nor of our profitable sinnes, but confesse them all to him that hath promised to couer them, and not to impute them vnto vs. Such are in the right way to true blessednesse; as for others, they are out of the right way. For it condemneth such as are content to confesse in generall termes, that they are sinners: but you shall as soone wring water out of a flint, as any particular confession out of their mouthes; they are too much in loue with themselues, they are too much in loue with their owne sinnes.
Particular cō fession required of al men.If wee looke for pardon at the hands of God, we must not be ashamed, or afraid, or astonished to set them out at large, with their parts and circumstances, at what times, in what places, after what manner, and among what persons we haue committed them. Thus haue the faithfull seruants of God done, and found comfort by it. This is the right way to obtaine forgiuenesse, and to procure a blessing at the hand of almighty God, & a plaine proofe of true humiliation: without which there is no forgiuenesse at all can bee assured vnto vs.
Vse 2 Secondly, this confession of our sinnes vnto God, ministreth wonderfull comfort to all such as are truely greeued, and heartily sorrowfull for them. When we can freely poure out our meditations before him, and lay open our secret sinnes, that neither friend nor foe knoweth, or can touch vs withall, whē we can hate with an earnest hatred our best beloued sinnes, that haue bene as deare vnto vs, as our right hand, or our right eie; when wee can complaine of them, speake euill of them, deface, and euery way disgrace them, as carnall men do their vtter enemies, it is a true signe that our hearts are touched by the Spirit of God; as our Sauiour Christ teacheth, Iohn 16, verse 8. When the Comforter is come he will reproue the world of sinne, and of righteousnesse, and of iudgement.
Wee haue no greater enemies then our sinnes, which are many in number, strong in power, deceitfull in snaring, and dangerous in subduing of vs. They are in number as the sand on the sea shore, that cannot be reckoned, and moe then the haires of our head, or then the houres that we haue liued. They are as strong as an army of men set in battell aray, who by their power and puissance, haue strooke downe the chosen men of Israel. They deceiue with their pleasures, as the bird is taken in the snare, and as the subtill harlot that flattereth with her mouth. They bring danger both to soule and body, and leaue vs not till wee perish for euer, and be cast into the pitte of hel, from whence there is no redemption.
Seeing then their nature is such, that they carry vs headlong with violence into perdition, we should also maligne them and hate them as death, nay, as him that hath the power of death, that is, the diuell. Hebr. 2, verse 14. If we finde them too cunning and crafty for vs, and our selues too weake to deale against them being armed with all the forces of Satan and of the world, let vs goe to him that beeing stronger then that strong man, is able to take away all his weapons, (Luke 11, verse 22.) and binde him in chaines, euen the Lyon of the Tribe of Iuda, (Reuel. 5, verse 5.) that is able to stop the mouth of that roaring Lyon, which seeketh whom he may deuoure, 1 Pet. 5, 8. He knoweth wherof we are made, he remembreth that we are but dust.
And as he is of power to helpe vs, and subdue our corruptions, so he is of infinite mercy to pardon vs our sinnes. He knoweth what is in vs, better then we our selues know our selues: forasmuch as he is greater then our hearts, and knoweth all things.
If then we confesse our sinnes truely and vnfainedly, as he is faithfull and iust, (1 Iohn, chap, 1, verse 9.) so he will forgiue vs: he hath made the promise, and the word is gone out of his mouth, which he cannot call backe againe: he hath vttered his voice, and he cannot deny it, no more then he can deny himselfe.
If he should reteine our sinnes, we being penitent, he should forfeit and falsifie his truth, which cannot agree to the diuine nature, and therefore (as one rightly speaketh) he should be a greater leeser then we. This is euidently to be seene in the Psalmes of repentance penned by the Prophet Dauid, as Psalme 32. At the first he sought by all the meanes that he could, to hide his sinnes, hee sendeth for Vriah, and vseth sundry shifts to conuey him vnto his house, and thereby [Page 317] to couer his sinne. When that pollicy would not serue, he sendeth secretly to Ioab, to put him in place of danger, and thē to retire from him, that hee might fall by the sword of the Ammonites. But whiles he seeketh all meanes to couer it, God, the searcher of hearts, doth discouer it, and sendeth his Prophet vnto him, to reproue him. Heereby, euen by the Ministery of the word, his heart is touched, and he is made to see the greeuousnesse of his sin, & against whom he had sinned; then he is not ashamed to acknowledge it, and to leaue a memoriall of it in the Church for the good of others. Thus he found wonderfull comfort by his confession, and could finde none without it, I acknowledged my sinne, and thou forgauest mine iniquity. Psal. 32, 5. The consideration of the multitude of our sinnes is able to bring vs to despaire: but the confession of our sinnes is able to raise vp to hope againe, and to stay vs vp with the mercies of GOD, which are as flagons of wine to refresh vs. When Dauid had thus confessed that he had sinned, God sent him a comfortable message that cheered his heart and quieted his conscience. The Prophet that before threatned & thundered out the Law, now applieth precious balme, and powreth wine and oyle into his wounds▪ saying vnto him in the Name of God, Thy sinne is pardoned. They that are escaped by the mercy of God (as it were from a dangerous shipwracke) out of their sinnes, would not come into the same case and condition againe, for to gaine a kingdome, nay, all the kingdomes of the world. When the sinfull woman confessed her sinnes by shedding abundance of teares, and wiping the feete of Christ with the haires of her head, hee answered concerning her as the Lord of life and comfort, Many sinnes are forgiuen her, for shee loued much, Luke 7, verse 47. Thus he spake graciously and comfortably to the penitent theefe on the Crosse, accusing himselfe, reprouing his fellow, iustifying Christ, confessing his faith, and asking forgiuenesse, This day shalt thou be with me in Paradise, Luke 23, 43. The more often we goe vnto God, and confesse our sinnes before him, the better it is for vs, the more mercifully he will deale with vs, the greater grace he will bestow vpon vs, the farther he will remoue his iudgements from vs, and the neerer he will approch vnto vs.
Vse 3 Lastly, let vs all labour after a right confession. Many haue confessed their sinnes, and yet found little comfort, as Pharaoh, Saul, Iudas, the Israelites, and many others. If we hope to speed better then these men, then we must confesse better then they did. If wee sinne with them, and confesse as they did, we shall reape no better fruite then they did. We are apt to fauour and flatter our selues, wee are possessed with selfe-loue. Wee cannot looke vpon other mens vertues, nor our owne vices: we are blinde in seeing our owne faults, wheras wee are sharpe sighted and quicke eyed to espie a little mote in other mens faces. Wee should rather consider our owne wants to be humbled for them, then the graces we haue, to be puffed vp by them. No man seeth the spots that be in his owne face: so he discerneth not the sinnes that are in his owne soule. He that would know his deformities, taketh a glasse, Iames 1, 23. which sheweth vnto him what he is, and how he is: so if we would vnderstand our secret & open sinnes, we must behold our faces in the law of God, for by the law commeth the knowledge of sinne, Rom. 3, 20. Wee must therefore examine our selues touching this duty of confession, and obserue diligently the true properties of it. Not euery one that saith, Lord, Lord, shall enter into the kingdome of heauen. Not euery one that saith, I am a sinner, I am vncleane, is a true conuert, and a right penitent. Nothing is more common thē to heare men say, I confesse my selfe a sinner, all men are sinners, there is no man that sinneth not, God be mercifull vnto vs: this is the ordinary confession of euery man. These are no better then words of course, it is rotten at the roote, it is blasted in the eare; it is green in the leaues, but beareth no fruite; it is beautifull without, but soule and filthy within; it is formall in shew, but fading in substance. Wherfore, that we may not deceiue our selues as a great part of the world do;The properties of right confession. we are to vnderstand the properties of true confession, that wee may comfort our selues in them, if we finde them in vs: or else labour to attaine vnto them, if we feele the want of them: and seeke to increase in the knowledge of them, if we haue already receiued them.
First of all, wee must confesse to God our speciall and particular sinnes, as the patient that would bee cured, not onely telleth the Physition that he is sicke, but acknowledgeth in what part and in what manner, & how long he hath beene sicke. When men complaine to Magistrates, of the wrongs that haue beene done them, they will expresse in what particulars and in what sort they haue beene damnified. Shall we not much rather seeke to the Physition of our soules, and acknowledge to him how sorely we are sicke, especially considering hee knoweth our diseases better then our selues? If there were no other motiue to stir vs vp to this duty of confession, this were sufficient: because we cannot hide them from him. We may conceale them from the knowledge of men, but with all our craft and cunning, with all our deuises and pollicies, with all our fetches and falsehood, we cannot conceale them from God, whose eies pierce into the bowels of the earth, and into the depth of hell. This is that which the wise man deliuereth, Hell & destruction are before the Lord, how much more the hearts of the sons of men? Pro. 15, 11. So yt there is nothing so deepe, nothing so secret, wc can be hidden frō the sight of God. Hence it is, that Dauid confessed oftentimes, [Page 318] that he had sinned: & addeth in what kindes, in blood-guiltinesse, Psal 51, 14. 1 Chr. 21, 8. and in numbring of the people: so Paul confessed, that he was a blasphemer, a persecutor, and an oppressor, the chiefest of all sinners, 1 Tim. 1, 15. We see then to whom we must goe to confesse, and in what manner we are to performe it: which serueth to reproue those, that when their sinnes are discouered and come to sight, that they can no longer hide them, doe submit themselues vnto men, and stoope downe to them, but neuer humble themselues before God, whom they haue offended, nor acknowledge how shamefully they haue broken his lawes. We haue many false teares shed to blinde and bleare the eyes of men, but they neuer seeke vnfainedly to reconcile themselues vnto him that is able to saue and to destroy, Iames 4, 12. Math. 10, 28. and neuer stand in feare of him that can destroy body and soule in hell fire. Let vs take heed of this hypocrisie, which is a most vaine and fruitelesse kinde of humiliation, of which we shall speake more afterward.
Secondly, we must set out our sins in their right colours,The second property. as beggers that vncouer their sores to men, that they may behold them and shew mercy. We must be so farre from making our sinnes lighter and lesser then they are, that we should enlarge them to the full, and labour to make them appeare vile & heinous as they are. A notable practise of this we haue in Dauid, Psal. 51, 5. he ascendeth vp from his present sinnes to his original corruption, Behold, I was shapen in iniquity, and in sinne did my mother conceiue me. The like wee see in Ezra, chap. 9, verse 6. when the people had transgressed by making affinity with strangers, taking of their daughters for themselues and for their sonnes, he fell vpon his knees, & spred out his hands vnto the Lord his God, and said, O my God, I am ashamed, and blush to lift vp my face to thee, my God: for our iniquities are increased ouer our head, and our trespasse is growne vp vnto the heauens. We must confesse, when, and where, and how we haue sinned. We must confesse how much we haue dishonoured God, and scandalized the Church, and how long we haue liued and continued in our sinnes. Wee must confesse, that if he should condemne vs, he should do vs no wrong, but we must cleere him and the course of his iustice, when he proceedeth against vs. Wee heard how Paul confessed his sin in the time of his ignorance, that he had persecuted the Church of God extremely, and made hauocke of it horribly, Gal. 1, 13. and therefore was not onely the least of all Saints, but the greatest of all sinners. Neither doth he, in vttering this speech,Pernar. de vita sol [...]tar. make a lye, or speak for modesty sake, but as he thought in his heart, esteeming no mans sinne like his owne, nor vnderstanding another mans as he doth his owne, nor feeling another mans as his owne. Thus do the seruants of God deale with themselues, & with their sinnes, and thereby shew that they were out of loue with themselues and their sinnes. This reproueth those that content themselues with a word and away, they cannot abide to stand long in their confession, as if they were afraid to humble themselues too farre: whereas we cannot make our selues too vile, nor hate our sinnes too much. Many confesse thē, as if they meant presently to returne vnto thē, like to the harlot that wipeth her mouth, and saith, I haue not committed iniquity, Pro. 30, 20. wheras we should hate thē with a perfect hatred as our vtter enemies yt seek our destructiō
Thirdly,The third property. our confession must proceed from the heart, it must be sound at the roote, otherwise the fruite will be blasted, rotten, corrupt, and vnsauory, as Prou. 4, 23. Keepe thine heart with all diligence, for thereout commeth life: and chap. 23, 26. My sonne, giue me thine heart, and let thine eies delight in my waies. Thus it was with Dauid, Ps. 6.7, 6. whose soule was troubled very sore, I fainted in my mourning, I cause my bed euery night to swim, and water my couch with my teares, and the more he was afflicted, the more vnfainedly he came to God. Such was the confession of the Publican, when he smote his brest, and said, Lord be merciful to me a sinner. When he laid his hand vpon his brest, if it had bin possible, he would haue touched and taken his hart to haue offred it vp to God. If we bring vnto God onely an outward confession, fetched no farther then from ye mouth, it returneth empty to vs againe, and neuer obtaineth any blessing. This lip-labour God hateth as a lame offering, and a maimed sacrifice, The hart is as salt that seasoneth euery part of the worship of God, & euery exercise of our religion, & euery fruite of our most holy faith. This is commended to haue bin in Ephraim by the Prophet, After that I conuerted, I repented: and after that I was instructed, I smote vpon my thigh, I was ashamed, yea, euen confounded, because I did beare the reproch of my youth. Ier. 31, 18. Hypocriticall confession is no confession.
Fourthly,The fourth property. we must confesse our sins with an hatred of them. For where there is no feeling of sin, there can be no pardon of sin: and therefore Christ calleth such to him as were weary and heauy laden, and ready to faint & fall downe vnder the burden of them, Mat. 11, 28. The Prophet confesseth,Psal. 38, 4, 5. that his sinnes were as a weighty burdē too heauy for him, so that he went crooked, & bowed very sore. So long as sinne appeareth vnto men small as a mote, light as a feather, pleasant as a sport, yt it groweth to be as common with them as going in the high way, drinking iniquity as water, and delighting in it as in meat & drink, it is plaine they know not the nature of it. Many hypocrites like Iudas haue confessed their particular sins, who said, he had sinned in betraying innocent blood; Math. 27.4. but it is of custome without conscience, or of passion without remorse, or of feare without change: because they are weary of the punishments that lie vpon them, but are not weary of their sins that are ye causes of them: their plagues seem heauy, but their [Page 319] sins seeme light, [...]e should [...]e greeue, [...] punish [...]t. wheras the sins that are in vs, should more greeue vs, then the iudgements that are vpon vs. Such men are for the present touched with the stroke of Gods hand; but after they haue confessed, and the punishment is remoued, they are the same that they were before, and are found no changlings, they returne againe to their old sinnes, as the dogge to his vomit, and practise that which before they seemed to abhorre. Let vs therefore hate sin much more then the punishment, lest we be as malefactours that oftentimes cry out for the punishment, but seldome or neuer for their offence. Sinne is the breach of Gods law, and the procuring cause of all punishment. If we be carefull to stay the cause, we shall quickly and easily stay the effect: and if we would iudge our selues, we should not be iudged of the Lord. Fiftly, [...]e fift pro [...]ty. our confession must not be extorted or enforced, but freely and willingly performed. Many men confesse their sinnes, but this is no free wil offering, they are forced vnto it by the rigour of the Law, or by the anguish of the soule, or by violence of sicknesse, or by feare of death, or by the cracke of Gods iudgement, or by the censure of men. If we be as forward to confesse them to the glory of God, as we were forward to commit them to his dishonour, we haue comfort in the performance of this duty, and it will worke in vs repentance neuer to be repented of. But if necessity compel vs to this, as it did Pharaoh and Iudas, and Achan, while the rod was vpon their backs, or God otherwise had found them out, it is our crosses that make vs confesse, and not our sinnes, as Psa. 78. When the wrath of God was heauy vpon them, so that he slew them, and consumed their dayes in vanity and their yeeres hastily, then they sought him and they returned, and sought God early, they remembred that God was their strength, and the most high God their redeemer: but they flattered hem with their mouth, [...]. 78.36. and dissembled with him with their tongue. Euery duty must be performed to God cheerefully, if it be done otherwise, God regardeth it not.
[...] sixt pro [...]y.Sixtly, this must be obserued in our confession, that we ought not so farre to dwel vpon the meditation of our sins, that we forget the mercies of God, and faith in his promises, and forgiuenesse of our sinnes. Iudas confessed against himselfe his owne particular sinne in betraying his master, and shedding of innocent blood: howbeit this being wrested from him, through horrour of his conscience, and the fearefull apprehension of Gods wrath, he neuer expected any mercy, but went his way solitary, [...] 27 5. and hanged himselfe desperately. Hee had no beleefe of pardon, nor hope of fauour, nor desire of repentance, and therfore his confession serued to no other end, but to acknowledge as on the one side the Iustice of God, and the equality of his wayes, so on the other side, the merit of his owne punishment, and the sealing vp of his owne iust condemnation, by his owne mouth. It was farre otherwise with Peter, after he had denyed and abiured his master,Mat. 26.75. he repented of his sinne and wept bitterly for the same, he beleeued the promise, and laide hold on mercy, and was saued. This confession was ioyned with faith, which sanctified it to his comfort. Confession ioyned with infidelity is no confession, for vnbeleefe is as a bitter root that poisoneth it, and maketh it vnsauory and vnhealthfull.
Seuenthly,The seuenth property. it belongeth vnto vs and to our confession, to ioyne prayer to God for the pardon of our sinnes. It is our duty together with our acknowledging of our faults, to aske forgiuenes, and to pray for mercy to the God of all mercy, against whom we haue trespassed without which all is in vaine. Thus did not Caine that despaired and cryed out, that his sin was greater then he could beare, Gen. 4.13. and therefore receiued no comfort nor grace in time of neede. How many and great soeuer our sins are▪ let vs neuer giue ouer prayer for pardon. It is one of the engines of the diuel whereby he betraieth our soules, and he catcheth many in his snare. He knoweth, that they are holden fast as slaues in chaines and fetters, that are perswaded to giue ouer prayer. He is in the way to Atheisme, that prayeth not at all, Psal. 14.4. He is forsaken of God that thinketh it needlesse and superfluous, as appeareth in Saul when the noise that was in the hoste of the Philistims spred farther abroad, hee said vnto the Priest that brought the Arke of God, Withdraw thine hand, as if he had said,1 Sam. 14.19. There is now no time to aske counsell of the mouth of God, Numb. 27.21. It is otherwise with the seruants of God, though they haue bene ouercome by the strength of their corruption, by want of watchfulnesse, by the subtilty of sin, and by the tentation of Satan, yet they would neuer shut vp their mouthes from the inuocation of the Name of God, and from calling for mercy at his hands. We see this in Dauid, both in the booke of Psalmes & in other places, Psal. 51.1. We see it in the penitent Publican, Luk. 18.13. and 15. [...]1. and in the prodigall son that returned to his fathers house. We see it in the Israelites, and in many others. To this doth the Prophet exhort them, Hos. 14.3. Take vnto you words and turne to the Lord; and say vnto him, Take away all iniquity, and receiue vs graciously, so will we render the calues of our lips.
Thus we see, confession of sinne, and asking of pardon, must ioyne hand in hand and goe together as friends that are agreed: so that we should not hope for pardon, but pray for pardon of God,Exod. 34.7. whose nature is to forgiue iniquity, transgression, and sinne, that is, sinnes of all sorts, how great and heinous soeuer they be. If we sinne against God, and neuer aske forgiuenesse of God, we shall neuer receiue forgiuenesse at his hands.
Lastly, we ought so to confesse our sinnes,The eighth property. as that we haue also a purpose to leaue and to [Page 320] forsake our sinnes. We must not thinke to find mercy, so long as we haue a desire to continue in them.
Hence it is, that the Prophet saith, Esay, 55.7. Let the wicked forsake his wayes, and the vnrighteous his owne imaginations, and returne vnto the Lord, and he will haue mercy vpon him, and to our God, for he is very ready to forgiue. This is true repentance to flie from sinne, forasmuch as euery one that nameth the Name of Christ, must depart from iniquitie, 2 Tim. 2.19. This is a faultie confession of sinne, when there appeareth no change or alteration in them that doe confesse. We must confesse both some of our sins and all of them,Iob 20.12. and keepe none of the sweetnesse of them vnder our tongues, as Iob speaketh: but refraine from them, and be afraid that they will be vnto vs as the gall of Aspes. We must cast aside euery thing that presseth downe, and the sinne that hangeth so fast on: Heb. 12.1. he will bring all sin vnto iudgment, and therefore we should confesse all of them, if we would haue pardon of all of them. We desire to haue them all pardoned, so that we must hide none of them, nor conceale them, for thereby we shut vp Gods mercy, and are enemies to our owne peace.
And shall restore the dammage thereof with his principall, and put the fift part of it more thereunto, &c. The second meanes of expiation of our sins, or of receiuing forgiuenesse of them, is restitution; which is set downe three wayes. He that hath wronged his neighbour must restore, first the principall: secondly, the dammage: and thirdly, he shal adde a fift part thereto: to the end that all persons should be terrified from committing this or the like sinne, and the owner may haue a full amends, and receiue a perfect satisfaction. True it is, our offences are forgiuen freely without our deserts, and certaine it is, we cannot make amends and satisfaction to God: but we can, and may, and ought vnto our brethren which are damnified by vs.
Now, if God had ordained, that such as purloyne from men their goods, either by open oppression, or by forged cauillation, or by violent extortion, or by colourable circumuention, should onely restore the principall portion which they haue taken away, it might haue encouraged many in their wicked waies, and haue strengthened the hands of the fraudulent dealer. For he might reason thus with himselfe, I wil enrich my selfe with my neighbours goods, and draw vnto me that which is his: I will goe closely and couertly to worke, it is a thousand to one that euer it be knowne, or I espied: and if it come abroad to the open light, I know the hardest and the worst that may befall, he can haue but his owne againe; and so, though I be no winner, I am sure I shal be no looser. To preuent this mischiefe, and to stop the mouthes of all those that are ready to doe wrong, the Lord decreeth, that such a one shall restore not onely the principall, but he shall repay the dammage that the owner hath sustained by the lack or losse of his goods and besides he shall adde a fift part thereunto, whether it be more or lesse that he hath taken away. From hence we learne, that whatsoeuer is vniustly taken away from the right owners,Doctrine. Restitutio [...] i [...] required or [...] such, as haue taken any thing wro [...] fully. ought to be restored vnto them againe. It is a duty required at our hands to make restitution to our brethren, whensoeuer wee haue wronged them, and whatsoeuer we haue taken from them. When Abimelech had taken away Abrahams wife, while he soiourned in Gerar, the Lord said vnto him in a dreame, Deliuer the man his wife againe, for he is a Prophet, and he shall pray for thee, that thou mayest liue: but if thou deliuer her not againe, be sure that thou shalt die the death, thou, and all that thou hast. Gen. 20.7. Abimelech is commanded to restore her againe to him, whose by right shee was, and to whom onely she pertained. Many lawes to like purpose are set downe in the booke of Exodus, chap. 22.1, 3, 4, 5, &c. If a man steale an oxe or a sheepe, and kill it, and sell it, he shall restore fiue oxen for the oxe, and foure sheep for the sheepe, &c. If a man doe hurt field or vineyard, and put in his beast to feede in another mans field, he shall recompense of the best of his own field, and of the best of his owne vineyard. So in the booke of Leuiticus, chap. 6.1, &c. the Lord ordaineth, If a soule sin, and commit a trespasse against the Lord, it shall be, because he hath sinned, that he shall restore, &c. And to this purpose, Samuel appealeth to the consciences of the people 1 Sam. 12.3. Behold heere I am: beare record of me before the Lord, and before his Annointed; whose oxe haue I taken? or whose asse haue I taken? or whom haue I defrauded? or whom haue I oppressed? or of whose hand haue I receiued a bribe to blinde mine eyes therewith? and I will restore it you. Euery one that hath gouerment ouer others, cannot truely say thus, but euery one ought to do thus. Whereby we see, that howsoeuer God commandeth vs to confesse our sinnes which we haue committed vnto him, yet that is not sufficient, vnlesse we also make actuall restitution to him whom we haue offended.
This trueth is yet better to be confirmed Reason 1 by strength of reason. And first we must know that it is a fruit or signe of true repentance and turning vnto God, and of an heart touched with a feeling of his former offences, that he which hath stollen, will steale no more. This we see in the example of Zacheus, Luke 19.8. when once hee beleeued in Christ, who had as it were lighted a candle within his heart, yt he began to see his own vnrighteousnesse, and so his vnworthinesse to receiue any good thing, he stood forth and said vnto the Lord, Behold, Lord, the halfe of my goods I giue to the poore▪ and if I haue taken away any thing from any man by false accusation, I restore him fourefold. He testifieth his repentance by his readinesse to make restitution; whereas he that keepeth stollen goods, stealeth still, and is no better then a theefe, and consequently farre from repentance.
Reason 2 Secondly, without restitution there can be no remission: forasmuch as repentance is falsely counterfeited, and not truely practised. God will not forgiue such as retaine with them their neighbours goods. To steale from them, and to keepe that which is stollen, is a plaine token that we are resolued to continue in sinne. He that is perswaded and determined not to depart from stollen goods which are sweet morsels vnto him, is resolued to be a theefe, and not to giue ouer. Thus God is mocked and dallied withall, and his law neglected and despised. This the Prophet Ezekiel pointeth out, chap. 18.7, 9, 12, 13. and 33, 15. He that hath not oppressed any, but hath restored to the debter his pledge, he shall surely liue, saith the Lord God: but he that hath oppressed the poore and needy, and hath spoyled by violence, and hath not restored the pledge, &c. he shall surely die, his blood shall be vpon him. Seeing then, such as restore and so make recompense of that they haue taken away, haue promise of forgiuenes, & contrariwise, such as neuer make restitution haue a terrible threatning of death denounced against them, it followeth that this is a duty required of all persons.
Reason 3 Thirdly, the performance of it is a very speciall meanes to bring a blessing vpon vs: a blessing, I say, from him to whom restitution is made. For, when he shall see how God hath touched their heart with a feeling of their sin, that they can no longer keepe that which is not their owne, albeit power be in their hand to do it, it shall stirre him vp to desire and procure their good: and to craue a blessing to come downe vpon them. This is that which we reade in Moses, Deut. 24.12, 13. If the man be poore, thou shalt not sleepe with his pledge, &c. that he may blesse thee. This end is not to be neglected, forasmuch as the eares of God are alwaies open to heare the cry of the poore, and he hath promised to helpe them, and to bring a curse vpon al their oppressors, to their destruction.
Reason 4 Fourthly, as the loynes of the poore shall blesse them that restore, so God will accept it, as a worke of iustice and righteousnesse, and as a fruit of his spirit, iustifying vs by the righteousnesse of Christ Iesus his Sonne, and sanctifying vs to his glory. In the place of Scripture before remembred, Moses teacheth this, and layeth it downe as a strong reason, Deut. 24.13. where speaking of such as had taken pledges of the poore, he saith, In any case thou shalt deliuer him the pledge againe when the Sunne goeth downe, that he may sleepe in his own raiment, &c. and it shall be righteousnesse vnto thee before the Lord thy God. This also is a most forcible reason to mooue vs to restitution, forasmuch as God setts it down as an infallible testimony of a iustifying faith, and therefore the contrary is a fruit of infidelity; so that we shal neuer repent vs of that we haue done, nor wish it to be in our owne hands againe.
Reason 5 Fiftly, the vniust retaining of other mens goods, hindereth many good things from vs, inasmuch as God will accept no seruice nor duty at our hands, vntill we haue ridde our hands of things euilly gotten. We may come to heare his word, and to call vpon his Name, and sit among the Saints and seruants of God in the Congregation: howbeit, we heare without fruit, and we pray without profit. For this poisoneth and corrupteth vnto vs the best things of God. This is that which Christ teacheth vs in the Gospel of Matthew, chap. 5.23.24. If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee (but he hath some iust action against vs, so long as we keepe any of his goods wrongfully from him) leaue there thy gift before the altar, and goe thy way, first be reconciled to thy brother, and then come and offer thy gift. If then we desire that God should heare our prayers, or be well pleased with the hearing of his word, we must be careful to make recompense and satisfaction for such iniuries as wee haue offered, and our brother hath sustained.
Now let vs come to the vses, which are as Vse 1 it were the life and soule of this point, that hath beene prooued. First of all, it serueth to reprooue all such as neglect this duty, and so offend against this doctrine.The first reproofe. And among them, it meeteth directly & chiefly with those that commit sacriledge, robbing the Church, and defrauding the Ministers of that portion which God hath granted vnto them in his holy word. The wise man saith, Pro. 20.25. It is a snare to the man who deuoureth that which is holy: and after vowes to make inquiry. Our Sauiour himselfe saith, Matth. 10.10. The labourer is worthy of his wages. The Apostle Paul saith 1 Cor. 9.14. The Lord hath ordained, that they which preach the Gospel, should liue of the Gospel. This sinne came first from the man of sinne, by whom tithes were first alienated, and impropriations erected, and Church-liuings spoiled, for the maintenance of idle persons that sate still, and did nothing but eate and drinke, and fat themselues in cloysters, as oxen in a stall: and these deale with the goods of the Church, as the souldiers did with ye garments of Christ,Matth. 27.35. Psal. 22.28. Luke 7.5. they parted his garments among them, and cast lots for his vesture. The Centurion is commended in the Gospel, that builded a Synagogue for the Iewes: but these men doe what they can to pull downe Churches, and to impouerish the Ministery, and to destroy the soules and saluation of many whom Christ redeemed. These spirituall theeues and Church-robbers, must learne to pay their due, and not muzzle the mouth of the oxe that treadeth out the corne, 1 Tim. 5.18. They robbe God greatly of his honor, and dishonour him more then the heathen did their idols which are no gods.
These men glory in their Christianity, and yet are enemies vnto Christ. So that the Gentiles that knew not God, shall arise in iudgement against them, and condemne them.The second reproofe. Secondly, it reprooueth all oppressors that fill [Page 322] their houses with the spoiles of the poore and needy: as Esay 3.14.15. The Lord will enter into iudgement with the ancients of the people, and the Princes thereof: for ye haue eaten vp the vineyard, the spoile of the poore is in your houses. What meane ye that ye beat my people to peeces, and grind the faces of the poore, saith the Lord God of hostes? And to this purpose speaketh Micah, in his prophesies against this sinne, chap. 3.3. They also eate the flesh of my people, and flay their skinne from off them; they breake their bones, and chop them in peeces, as for the pot, and as flesh within the caldron. In the day of iudgement, when an end of all things shall come, such shall be cast into hell as are couetous and haue not giuen of their owne, who haue seene the naked, and not cloathed them; the hungry, and haue not fedde them; the thirsty, and haue not giuen them drinke: the sicke, and haue not visited them: how much more shall they be condemned, that behold their brethren cloathed, and take away their garments: that see them to haue meat and drinke, and spoile them of it? The example of the rich man teacheth this, Luke 16.23. He tooke nothing from Lazarus, he robbed him not of his rags, he tooke not from him a crumme of bread, or a drop of water, and yet he is accounted cruell and vnmercifull, and is cast into torments. This man shall rise at the day of iudgment, & condemne many among vs, who not onely doe no good, but much harme, and exercise cruelty and oppression ouer the poore that dare not lift vp their voyce against vs. Euery tree that bringeth not forth good fruit, shall be hewen downe and cast into the fire, Matth. 3.10: and not that tree only that bringeth forth euill fruit. Hence it is, that it is said by Elihu in the booke of Iob, cha. 34.28. They haue caused the cry of the poore to come before the Lord, and he hath heard the cry of the afflicted.
The third reproofe.Thirdly, it reproueth the poore that steale from the rich, and thinke they may do it lawfully, and are not bound to restore what they haue taken. Pouerty, how great soeuer it be, is no priuiledge or protection, to take one sheepe or Lambe out of the flocks of Iob that was so rich, and had so many: or one locke & handfull of wooll from the wealthiest Cloathier: or one pound or peny, out of the house of the best moneyed Merchant: or one remnant of cloath or parcell of ware out of the shop of the stored Tradesman. In times of dearth and famine, when it goeth hard with the meaner sort, they thinke they haue a warrant to shift for themselues howsoeuer they can, & to get for themselues whatsoeuer they are able. But the Law of God serueth as a bridle to restraine all persons, both rich and poore, both high and low, in times of plenty and scarsitie,Exod. 20.15. Thou shalt not steale. When the Lord forbiddeth theft generally, wilt thou mince it, and distinguish where he doth not distinguish,Matth. 6.11. & say, I will steale in time of need? It is our duty to pray to God to giue vs our daily bread, and not to take from others their bread. What needed the wise Agar mentioned in the Prouerbes,Prou 3 [...] to pray vnto God not to giue him pouerty, if he might lawfully releeue himselfe so easily by the store and substance of others at his owne pleasure? Bur some will obiect the words of Salomon, Obiect. Prou. 6.30.Prou. 6 30. Men doe not despise a theefe, if he steale to satisfie his soule, when he is hungry. To this I answer, Answer. that the wise man speaketh not simply, but comparatiuely. For he compareth two sinnes together, adultery and theft, the greater with the lesser. It is a great shame to take away other mens goods from them, howbeit theft is not so foule a fact and fault, as to defile another mans wife: for the theefe may make restitution, and thereby after a sort put away his discredit: whereas the adulterer cannot make amends, nor blot out the reproch, neither will the husband of the whorish woman be reconciled, or forget the wrong offered vnto him. True it is, hee that did steale to preserue life, was to be punished by the law of God, Exod. 22.1. for he was to make restitution, or to be sold as a bondman; but the adulterer and the adulteresse were to die the death. The purpose of Salomon therefore is not to defend the theefe, or to excuse the theft, or to abrogate the Law, or to pleade for malefactors, or to open a gap to the committing of euill:Prou. 23, 24 forasmuch as he saith afterward Whosoeuer is partner with a theefe, hateth his owne soule: And Paul teacheth that theeues shall not inherit the kingdome of God, 1 Cor. 6. and in another place he exhorteth, that he which hath stollen should steale no more, Ephe. 4. Neuerthelesse, albeit theft be a foule sinne in it selfe, and excludeth from euerlasting life▪ yet in comparison of a greater and fouler sinne, it doth not appeare and shew it selfe so filthy. So the Prophet Ezekiel, chap. 16. saith, that the Sodomites were better then the people of Ierusalem, who by their greater vngodlinesse iustified them: not that he exempteth them from blame, but because the other were worse and worthy of greater blame. The obiection being thus answered, and the place cleered, we returne to the former point and conclude, that no pretence of pouerty or allegation of necessity can excuse theft, forasmuch as the Law of God standeth euermore in his full force.
The Scripture chargeth vs to get our liuing with the labour of our hands, and to eate our own bread in the sweat of our browes; to aske our food of God, and to depend vpon his prouidence, and rather to perish for hunger then to rob our brother and offend against God. Moreouer, our Sauiour setteth it downe as a certaine rule to guide vs in our dealings one with another, Matth. 7.12. All things whatsoeuer ye would that men should doe to you, doe ye euen so to them: for this is the Law and the Prophets. If then being rich, wee would not haue the poore steale frō vs, we our selues being poore. ought not to deceiue and defraude the rich.
[...]e fourth [...]p [...]oofe.Fourthly, it conuinceth many in ye Church of Rome, that slaunder vs, and bring vp a false report of our doctrine and profession, who teach and publish to the view of the world, that we require not of any persons to make real restitution of goods wrongfully gotten. This is a notorious and notable slander, and testifyeth how much destitute they are of true accusations, when they are compelled to make such open and odious lies against vs. We require restitution to be actually made, as well as they. We teach, that there is no repentance, nor forgiuenesse without it. Indeed we cannot make amends for our sinnes to God; that is done onely by the sacrifice of Iesus Christ, which clenseth vs from all sinne. Ioh. 2.2. and [...]9. So then, our doctrine being plaine and euident, their mouthes are stopped, and they are conuinced to be lyars, as in this, so in many other points of greater importance: and therefore they doe vs wrong which affirme that we hold, that doers of wrong should not restore.
[...]he fift [...]proofe.Lastly, such are reprooued also, as get and gather into their hands, other mens goods by flattery & faire promises to make restitution, and then neuer regard to pay what they haue borrowed. They care not how deepely they runne in other mens bookes and bands, but are slacke to returne that is due debt vnto them, and to make paiment of that which they owe. This also is a breach of the eighth commandement, and made a note of a wicked man by the Prophet, Psal. 37.21. The wicked borroweth, & payeth not againe: but the righteous sheweth mercy, and giueth. Heere we see, who they are that neuer repay nor restore that which they haue borrowed, they are such as are iustly branded with the title of wicked men A litle that a righteous man hath, is better then the riches of many wicked, forasmuch as their riches many times are not their owne, if euery bird had his feather, and euery owner could get that which hath beene taken from him. It is the property of the vngodly, to hold fast other mens goods which they can get to themselues. These are of two sorts, some are rich, and some poore.
There are some rich men, who, albeit they be proud and prodigall, yet are carelesse to pay their debts, which through their riotousnesse and excesse they runne into: or if they pay them, it is so hardly wrested from them, yt they shew how vnwilling they are therunto. If they set men at worke, they are backeward to pay them their wages, and to giue the recompence of the labours of their hands. Others doe store and enrich themselues by borrowing wares and other like commodities, and then of purpose breake, rather then of necessitie: if they be cast into prison, they liue delicately and at ease with their stollen goods, as I haue shewed at large elsewhere. Thus are many poore men, [...]ent. on [...]de. ver. 20. [...]. Doct. 1. their wiues & children, oftentimes vndone by these bankroutes, of whom we may say, it skilled not if they were also neck-rupt, rather then so many innocents should perish through their wickednesse.
Some againe are of the poorer sort, and earne their liuing by daily labour, who had rather follow idlenesse, and liue of other mens purses, then busie themselues painfully in their callings. These are constrained through their owne folly to borrow what they can, and are so importunate, sometimes by complaint, and sometimes by flattery, that they get money into their hands of other mens; and when they once can seaze vpon it, as a prey or booty, they no sooner obtaine it, but they lauish it out in eating, in drinking, in gaming, in feasting and good fellowship (as they call it) as if they had found a treasure, or as if it had bin freely giuen them, and as if they should neuer giue an account for it, or restore it to the owner. These men, when they are asked againe those things which they haue receiued, do reproch their creditors, and returne vnto them euill words for their good wils.
They are not ashamed to tell them, that they are no Christians that aske againe that which they haue lent, and by such like cozening tricks they seeke to delude, and doe dally with their creditors. When they come to borrow, they speake with other tongues, and haue learned another language: then their wordes are softer then butter, then they will promise any thing. But when the day of restoring commeth, they haue forgotten their owne words, and they haue lost the conscience which before they seemed to haue had: so that wee may say to them as it is in the Psalme,Psal. 52.3.4. Thou louest euill more then good, and lying▪ rather then to speake righteousnesse: thou louest all deuouring words, O thou deceitfull tongue. Both these kindes of men are to be auoided of vs, and their practises are to be abhorred, as they that sauour altogether of impiety, and no whit beseeme the profession of Christianity.
Secondly, it is not sufficient for men to get Vse 2 goods into their hands (a thing that most men doe ayme after) by raking, and scraping, and scratching, to become rich; but they must know how they are gotten, and with what conscience they are kept and detained, forasmuch as goods euilly gotten, shall neuer prosper, but will surely bring vengeance vpon their heads which withhold them, as Prou. 22 16. He that oppresseth the poore, to encrease his riches, shall surely come to pouerty. We haue many examples of this point left vnto vs in holy Scripture, both of the old and new Testament, That we should beware by their harmes, and be wise by their falles, and take heed by their ruines. Achan did steale away the wedge of gold and a Babylonish garment, but it cost him his life, Iosh. 7.25. Ahab tooke possession of Naboths vineyard, whom he had caused to be stoned to death but it brought the destruction of him and his posterity.1 King. 21.19. Gehazi coueted after an euill couetousnesse, and gaue himselfe to receiue bribes,2 King. 5.27. but he gat with it the [Page 324] leprosie, so that his losse was a thousand times greater then his gaines. Iudas sold his master for thirty peeces of siluer, but he was neuer quiet after he had receiued it, so yt he brought backe the money, and went and hanged himselfe, Matth. 27.5. The like we might say of Balaam, who loued the wages of vnrighteousnesse, and was hyred with loue of reward, to curse ye people of God; he went his way without his hyre, and lost his life among the Midianites, Numb. 31.18. It is not enough to get goods, but we must get them iustly and lawfully. It is not enough to eate bread, according to the exhortatiō of the Apostle, 2 Thes. 3.11, 12. We heare that there are some which walke among you disorderly, working not at all, but are busi-bodies: them that are such, we command and exhort by our Lord Iesus Christ, that with quietnesse they worke, and eat their own bread. Our Sauiour teacheth vs to aske at the hands of God the Father our daily bread, Matt. 6.11. and not other mens. For it is so called, because it is gotten by our lawfull labour, and by honest meanes, and is prouided for vs of his liberality. If we doe not consider this carefully, wee may get goods, and withall get a curse with them, so long as we haue the least iot of other mens in our owne keeping.
And howsoeuer we iudge of our selues, we are no better thē theeues, so long as we retain in our houses or our hearts, other mens goods. Let vs remember the saying of the Apostle, Ephes. 4.28. Let him that stole, steale no more: but rather let him labour, working with his hands the thing which is good, that he may haue to giue to him that needeth. Many there are that make no difference betweene their owne and other-mens, as if all things were common. They care not whose they haue, so that they haue what they lacke. It is sweet vnto them, whatsoeuer they can fasten and lay hold vpon. But euill gotten goods goe neuer alone, the curse of God doth euer go with thē, which will bring vpon them all miseries of soule and body. If this were alwaies set before our eies, it would be sufficient to restraine our harts from coueting, our eyes from desiring, our hands from handling, and our houses from holding other mens substance, lest while we catch after that which belongeth to our neighbor, we lose for euer that which is our owne.
Vse 3 Thirdly, it serueth to admonish all that possesse any thing wrongfully, to restore it againe accordingly. There can be no excuse to such as hold fast what they haue once gotten. They are much worse then Iudas, and come farre behind him. He commeth neerer to repentance then they, forasmuch as they goe not beyond the reprobate, nay, they come farre short of them. For when he felt the wrath of God, and the horrour of his conscience, hee brought backe againe the thirty pence which he had taken of the Pharisies to betray his Master, and cast them downe in the temple. This example will be a witnesse against these men, in the day of iudgement, and be sufficient to condemne them. True it is, Satan will mooue vs, and our owne nature will perswade vs, that there is profit in keeping, and no such danger in retaining other mens goods, but rather that it may bring hurt to our substance, shame to our persons, and reproach to our name, to restore the riches of iniquitie, and so to make our faults publikely knowne. But we must not hearken to such euil perswasions of a corrupt counsellour, that neuer giueth good and wholesome counsell, Wherefore the question may be asked, whether restitution Obiection 1 be necessary to true repentance; so as without it, we cannot repent at all. I answere, Answer. it is necessary, as we shewed before in the example of Zacheus, Luke 19. and therefore it is a common, but a corrupt custome and practise of such as in death seeme deuoutly to bequeath their soules into the hands of God, & their euill gotten goods into the hands of their heires, children and friends without restitution. It is vsuall with most men, when they are to goe the way of all flesh, to make shew of repentance, of forsaking their euill wayes and turning vnto God: but this repentance is no repentance, so long as the things of our neighbour remaine in our houses. No man can giue any legacies or shew any liberality of that which is not his owne, forasmuch as he hath no right vnto it. If he should giue it vnto the poore, it is no sacrifice that God accepteth; it may doe some good to the receiuer, but it can bring none at all to the giuer. Indeed,Heb. 13.16. we are bidden to giue almes to the poore, that they may receiue vs into the heauenly habitations, Luke 16.9. but we must not be liberall of other mens goods, but of our owne: neither open others mens hands, and shut our owne; neither bestow other mens, but restore them iustly and truely. Besides, this bringeth a curse vpon the residue of our goods; & causeth God to blow vpon them, so that albeit we leaue them to our heires, yet they seldome enrich our posterity.
But it may farther be said, What if a man Obiection 2 be not able to restore? he may peraduenture haue good wil, but no ability by reason of his pouerty. I answere, Answer. where the deed cannot be, if there be a willing mind God accepteth it, according to the rule of the Apostle, 2 Cor. 8.12. In this case it is our duty to acknowledge our fault to God, & withal to submit our selues to him whom we haue offended; and make a couenant with God, with our owne hearts, and with our brother, to make actuall restitution, whensoeuer God in mercy shall giue vs sufficient to doe it. Let our promise be ioyned with a full purpose to doe it, for God is not mocked, or deceiued. We may deceiue our neighbour, and our owne hearts, but we can neuer deceiue the Almighty, who searcheth the hearts & the imaginations of all thoughts. In the meane season, pouerty may be some dispensation, because where there is nothing, [Page 325] the king loseth his right, and necessity hath no law, as commonly we say in our common prouerbs. But although there cannot be a real restoring, there ought to be an hearty desire, which, we may assure our selues, God in mercy will accept. [...]wofold re [...]tion. For there is a twofold restoring, and both well pleasing to God, the one actuall; the other mentall. The actuall required of such as are able, when we returne backe willingly, whatsoeuer we haue takē away vniustly. The mentall is onely in purpose and desire of the minde, when we are able to do no more, and to goe no further; which is accepted of them that are poore, and are sorry that they haue it not in their hāds to giue to the owners which they haue taken away. Againe, it will Obiection 3 be said and pretended, If I must of necessity restore, it will vndoe me, it is as much as I am worth, all that I haue wil do no more then pay it. I answer, [...]swer. the contrary will rather vndo thee. To restore stollen goods, will vndoe no man: it rather bringeth a blessing with it. For take this for a certaine trueth, & set it down as an vndoubted rule, that no man shall be vndone by yeelding obedience to the law of God. But to restore is Gods ordinance & appointment, & therfore none shal vndo himself by following of it. This then properly is no losse, but gaine; and albeit we depart with somewhat, yet in the end it shall bring more with it, forasmuch as God is able to blesse our store, and to giue vs more then that. When Amaziah should send backe his hyred souldiers at the commandement of God, who would not giue a blessing by them, because God was not with them, he would not giue victory by them; and he seemed vnwilling to do it in regard he had payed an hundred talents before hand to haue their helpe: the man of God answered, The Lord is able to giue thee more then this: shewing thereby,Chron. 25.9 that if we depend vpon him, we shall not need to be troubled in worldly things. If we leaue our selues neuer a penny, let vs not despaire, but trust in Gods prouidence, who will supply our necessities, and not suffer vs to want any good. Lastly, it wil be obiected, what Obiection 4 if the parties be dead, how can we possibly restore any thing to them? may we not in this case keep it to our selues? I answer, if the owner be dead, [...]swer. restore it to his heires, euē to such first as are neerest of kinne, and if he haue none such, to such as are farther off. If there be none, either neerer or farther off, we must restore it to God, that is, to the maintenance of the Ministery, and seruice of God, or to the releefe of the poore; bestow it vpon godly vses, but to our selues we may not keepe it. God would not haue the Priests, that serued in the Tabernacle, & ministred at the altar, to be enriched by the hurt of others, as we see in this place: neither would he haue iniurious persons freed from blame, if they should offer that to the Priests, which they had taken away from others.
Wherefore, if there were none to whom they could restore, yet he would haue their houses to be blamelesse, and no part of filthy gaine to sticke and cleaue vnto their fingers, seeing it is required of vs to haue pure hearts, and cleane hands. Except God had thus determined, no wicked person would haue spared to catch and snatch, by force or fraud, the goods of the dead, especially if he were childlesse.
Lastly, this dutie of restitution rightly and Vse 4 religiously practised, ministreth great comfort and contentment, to feele himselfe ready to do this to any that charge him iustly with any wrong or iniustice. Paul a Minister of the Gospel, and an Apostle of Iesus Christ, appealeth to the people whom he had taught, how he had behaued himselfe among them, Actes 20.18. Ye know from the first day that I came into Asia, after what maner I haue beene with you at all seasons, seruing the Lord with all humilitie of mind, and with many teares and tentations which befell me by the lying in wait of the Iewes. Samuel a Magistrate of the people and iudge of Israel, when he was to resigne his office, and to giue place to the king whom God had chosen and set ouer the land, maketh them witnesses of his soundnesse and sincerity. 1 Sam. 12.3. he asketh of them whose oxe or asse he had taken? or who could accuse him of oppression, or corruption? and they said, thou hast not defrauded vs, Ver. 4. nor oppressed vs, neither hast thou taken ought of any mans hand. Yea, he proceedeth farther, and calleth God to record of his integritie, The Lord is witnesse against you, Ver. 5. and his Annointed is witnesse this day, that ye haue not found ought in mine hand: And they answered, He is witnesse. If then we desire peace in our soule, we should thrust away from vs as it were with both our hands, whatsoeuer we haue wrested from others, and wrongfully gotten, & say to it with detestation and indignation, as the Prophet willeth men to say to their reliques of idolatry, Get thee hence. Now that we may haue indeed comfort heerein, it shall not be amisse for vs to consider more particularly the doctrine of restitution, and to learne what it is, whether the same thing which is taken away ought to be restored, whether it be sufficient to restore the principall,Compend. summae Theolog. Tho. Aquinat. whether a man be bound to restore that which he neuer tooke away, whether it be alwaies necessary to make restitution to him of whom we haue receiued somewhat, whether he be alwayes bound to restore that he hath receiued, whether they which haue not taken or receiued any thing, be bound to restore, and lastly, whether a man be bound to restore forthwith without all delay or deferring the time, or else whether hee may lawfully put off the time of restoring.What restitution is. To restore properly, is to set a man againe into the possession and dominion of his goods, which is taken, either with his good will, as in that which is borrowed or committed to our custody; or against his will, as in theft and robbery.
Restitution therefore is an act of iustice, whereby we make some recompence for that which we haue wrongfully withholden.
Secondly, it is demaunded whether it be necessary to saluation, to restore ye same which is taken away?It is necessary to saluation to restore, and in what so 1. August. Epist. 54. ad Mace [...]don. And the answere is affirmatiue, that it is necessary, so farre as it may, and it is possible. Austine saith truely, if another mans goods may be restored & are not, repentance is not practised, but counterfeited, because iustice and equity are not obserued. If the thing it selfe cannot, then that which is equall vnto it (as neere as may be) ought to be restored. He that hath maimed his neighbour in any of his members, ought to make recompence in money, or otherwise as the iudge shall determine. He that hath taken away his brothers good name, & raised vp a false report of him, ought to confesse his fault, & restore his good name to the vttermost of his power, and acknowledge that he hath done euill: and if this be not sufficient to repaire it, he ought otherwise also to make amends.
Thirdly, the question is asked, whether it suffice to restore the principall. It is sufficient,How it is sufficient to restore the principal, and how not. whē the party wronged is no whit damnified: but if he haue receiued any hurt by want of his own, or by receiuing wrōg, he is also to haue some amends made vnto him, and therefore beside the principall, the doer of wrong must recompence the losse: and this hath warrant out of the place that now we deale withall. As for the fourefold restitution of Zacheus, it is no worke of supererogation, but an act of his liberality, and a fruit of his repentance, a testimony of his loue to Iesus Christ, a signification of the greatnesse of his sinne, and a voluntary confession yt he had gotten his goods fraudulently, vniustly, and wrongfully. Fourthly, we are to know, whether a man be bound to restore that which he neuer tooke away?A man is not to restore that which he neuer took away. Answ. A man is not bound vnto it: forasmuch as the rule of iustice cannot exact this at our hands, wherein there could be no equality, but one party should be wronged. A man may be damnified two waies, when somewhat is taken away which he had actually, or which he might haue had being in the way, or in a good forwardnes to haue. When that is taken away wc we had already in possession, the losse is to be recompensed by restitution of yt which is equall vnto it. When we hinder our brother that he cannot compasse & obtaine that which he was in possibility to haue, we must restore somewhat; but the restitution ought not to bee equall to the benefite that might in time to come redound vnto him, and the losse must be esteemed as it is in the time present, not as it might be heereafter. For first of all, it is a lesse matter to haue a thing in possibility then to haue it actually: and heerein the common prouerbe is true, that a bird in the hand is worth two in the bush. Secondly, otherwise we should not only restore ye principall which was taken away, but multiply it beyond measure, which we are not bound to do, and so for nothing we should restore something, & giue that which is, for that which is not. Thirdly, we are not charged to equall a losse that may be, and giue a certaine benefit for an vncertaine damage, because the good that might fall vnto vs, may many wayes be hindered, and we cannot make our selues sure of any thing vntill we haue it in present possession. We say commonly, & we say it truly,Erasm. de [...] [...]hil [...] ad p [...]aelur. 5. A [...] & li. noct. All [...]. lib. 13. [...], 17. Erasm. [...]. chil. 2. [...]. 2. that many things fall betweene the cup and the lip, between the meat and the mouth: the meaning whereof is this, yt nothing is so certain, but it may be preuented, nothing so neere, but may be disappointed, and therefore we are not to make our selues too sure of any thing. He that hath sowed his seed, hath not yet ripe corne, neither hath seene the time of haruest: & he that hath mony, hath not yet gotten gain by it: we must therfore take the losse as it is, not as it may be. To returne to the point that is in hād, we hold that no mā is bound to restore to another that which he tooke not away: forasmuch as that were to accuse himselfe falsely, and rather to giue then to restore. True it is, the Prophet saith, He restored that which he tooke not away, Psal. 69 4. but he complaineth of the wrongs & iniuries which he receiued and suffered wrongfully; wherein he was a notable type and figure of Christ, who suffered punishment for the fault which he committed not, which after a sort, may be called a restitution; he was not guilty, but dyed for vs that are guilty: he was innocent, and yet suffered for vs sinners: he did no euill, yet was crucified for vs euill doers: Hee stood in our place, the iust for the vniust.
The fift point to be considered, is, whether we ought alwaies to mak restitutiō to him, of whō we haue receiued and taken somewhat? The answer is, whatsoeuer belongeth to another,How farre we are bou [...] to r [...]store. and is not our owne, ought to be restored, because there ought to be an equality of commutatiue iustice: and the Apostle willeth vs to render vnto al men their dues; Ro [...]. 13 7. tribute to whom tribute is due: custome to whom custome: feare to whom feare: honour, to whom honour. Neuerthelesse, if that which is to be restored be hurtfull to him to whom restitution shold be made, or to any other, it ought not to be restored, but rather to be kept close, and laid vp safe, yt when better occasion and fitter time serueth it may be restored. For restitution rightly made respecteth his profit and benefit to whom it is made. When a thing is giuen vnlawfully, so that the gift it selfe is vnlawfull, as we see in Simony (when holy things are bought and sold, as sheepe in the market) no restitution is to be made to the giuer, that deserueth iustly to lose whatsoeuer he hath giuen; neither ought the receiuer to retaine it, because he can lay no iust claime and title vnto it: so that it ought to be bestowed vpon godly and holy vses.Cicero de [...] [...]ibr. 1. The heathen man speaking of iustice, and making it a part of it, to giue to euery man his owne, maketh this exception, [Page 327] that it is vnlawfull to deliuer into a mad mans hand his owne sword, which he committed vnto vs: and sometimes the case falleth out, that a man is by no meanes to keepe his promise that he hath made. And to this purpose he setteth downe these two generall rules to be obserued in the particular duties of iustice, first, that we hurt no person▪ then that we serue the common profite of men, forasmuch as we are seruants vnto all. Moreouer, if hee to whom we are to restore, be vnknowne vnto vs, we must make diligent enquiry to know him: if he be dead, restore it to his heires that he hath left behind him: if he be remooued farre from vs, it ought, if it be possible, to be sent vnto him: if it cannot be done safely and fitly, it ought to be laid vp in some safe place, and then the matter must be signified to the owner, that he may take order by some meanes to haue it, or to dispose of it at his own pleasure.
The sixt doubt is this, whether he be alwayes bound to restore which hath taken any thing? I answere, he is alwayes bound so long as he hath any thing in his keeping. Restitution belongeth to satisfaction: but he that hath offended ought to satisfie. [...]w restituti [...] to be [...]de by him [...] hath ta [...] anything. Now albeit he that hath taken away any thing, haue it not in his owne keeping, but another, yet because the owner is destitute of his goods, he is bound to restore them in regard of the iniury that he hath done, or to procure the restoring at his hands that hath them in his possession. Besides, a man is bound to open and vncouer his owne fault, not onely to God by confession, but to his brother by satisfaction. Many wil neuer acknowledge the matter, vntil they be taken with the manner. Moreouer, when many ioyntly together haue taken away from any man, that which belongeth vnto him, and some one of them hath made satisfaction vnto him, fully so much as he can require, the rest are bound to content him that hath satisfied the person iniured, they are not to pay it vnto him that was damnified. For then he should be payed doubly, which double paiment he cannot receiue without iniustice, seeing he that is wronged may as well offend by taking too much, as they that do wrong by restoring too little. Therefore they are repooued, that having had their share and portion in euill gotten goods, say, what need I to giue any thing backe? the party wronged is satisfied. But if one man haue returned as much in value and quantitie as many tooke away, the rest that were partakers of the booty are bound to satisfie him that hath paide the whole, not him that was wronged, because he hath receiued so much already as he could challenge.
[...] as in [...] owne [...]ons haue [...]aken a [...] any [...]g, may be [...]d to re [...].Seuenthly, we are to know and informe our selues, whether they that haue not themselues in their owne persons taken away any thing, may notwithstāding be iustly bound to make restitution, and tyed necessarily to this duety? I answer, that euen such as haue not taken any thing with their own hands, are charged to restore, because they may be the cause of vnlawful taking, if not directly, yet indirectly. For ye Apostle saith, that they are worthy of death not only which commit euil things, Rom. 1.32. but such as consent to them that do them, or haue pleasure in them. And we may be partakers of other mens sinnes, and so draw vpon our selues the punishments due vnto them. We are ready to iustifie our selues and to wash our hands when we practise not euill; but it is as Pilate washed his hands, who made himselfe guilty of innocent blood by consenting to the Iewes and by pronouncing sentence against him to please & pleasure them, as well as they yt were the executioners, and pierced his hands and feet: so that all the water in the riuer Iordan, or in the wide sea, is not able to cleere him and acquit him of putting the Lord of life to death. Now, if we desire to know how wee may be accessaries to other mens sinnes, and draw them as it were with cart-ropes vpon our selues, it may be considered of vs in those few words,
Whosoeuer is any cause of any vniust dealing is bound to restore; such are they that command, or counsell, or consent to euill; such as flatter any in their euill by commending them for it: such as are abetters to them, receiuing, aiding, helping, and assisting them: such as are companions of them and take part with them: he that is dumbe and holdeth his peace as if he neither saw nor heard any euill committed, albeit he see it with his eyes, and heare it with his eares: he that suffereth it to be done, and doth not hinder it and withstand it, being able to doe it: Lastly, such as seeke shifts and shelters by all meanes to couer euill, and doe not disclose the same when they are priuy to it. For he that hideth it, doth shew therby that he fauoreth it, and furthereth it so farre as he can. By all these waies we are made partakers of other mens sinnes: and not onely doth he trespasse and offend which executeth and practiseth any sinnes, but he that is by any of the former meanes, a cause or occasion of them. Notwithanding, among these there is some difference. For flattery, and counsell, praising them that doe euil, and counselling them to doe euill, doe not alwayes oblige and bind to restitution, but then only when it appeareth euidently, that vniust dealing hath proceeded chiefly or onely from these causes: where he that is principall in the action, is principally bound to restitution, to wit, he yt requireth & cōmandeth, then he that executeth it. And concerning the rest, to wit, such as doe not bewray, or not hinder, or not reproue a theefe that stealeth, are not alwaies bound to restore, but then onely when an absolute necessity lyeth vpon them, and no great danger follows by this negligence & default.
Lastly, it remaineth to shew this doubt, whether a mā be boūd to restore by & by, or whether [Page 328] he may put off and delay the discharge of this duty?No man is to delay restitution, but by consent. Euery one is charged necessarily to hasten restitution, so soone as he is able and conueniently may do it. God loueth a cheerefull giuer, and restorer: whereas delay in any good duty, argueth an vnwilling minde. It sheweth that we are not throughly resolued to do it. It maketh vs euery day more vnfit then other. It manifesteth, that we are more then halfe willing to keepe it by vs still. He that hath hired a poore seruant to doe his worke, must giue him his hire before the Sunne goe downe, Deut. 24, 13.
And as it is a sinne against iustice to take away another mans goods, so it is likewise to deteine it with vs, because the owner thereby is hindred from the vse thereof, and so a double iniury is done vnto him: but no man is allowed to stay any time (though it be short) in sinne. Neuerthelesse, if a man be not able to make present restitution, he is to craue pardon and desire respit of him whom he hath wronged: but without his consent that is damnified, he hath no liberty to keepe euill gotten goods, that is of ability to make restitution. The counsell that Salomon giueth to the man that hath this worlds goods, that he must giue speedily, and not bid his neighbour come againe vnto him, (Prou. 3, 28.) if he haue at the present for him: it must also serue as a good direction to him that hath gotten and ingrossed into his owne hands, other mens goods; he must not say, I will restore them to morrow, if he be able to do it to day.
If we be carefull to practise these things which now haue beene rehearsed, we shall finde much comfort in them, and assure our owne hearts that we haue truely repented of our sinnes.
[Verse 8. If the man haue no kinseman to recompence the trespasse vnto, let the trespasse bee recompenced vnto the Lord, euen to the Priest.] In these words, we haue an amplification of the former law, by way of preuenting an obiection, of which we haue spoken before: or rather, of many obiections together, couched as it were vpon an heape. For it may be asked, What if the party be dead and gone from whom we haue taken? The answer is, Restore to his childe. What then, if he haue no child? Restore to his brothers children. What if he haue no brother, or sister? Restore to his next kinseman. But put case he haue no kinseman at all? Restore it to the Lord, euen to ye Priest. As if he should say, Though sometimes it fall out, that thou shalt finde no kinseman, yet thou shalt neuer haue the Lord to seeke, neither the Priest whom he hath set ouer you. The point then heere to be obserued, is this, that the Lord and the Priest are put as both one, for it is in the originall, To the Lord, to the Priest: so that the restitution to the Priest, was a restitution to the Lord.Doctrine. Whatsoeuer is done to the Minister [...] done to the Lord. We learne from hence, that whatsoeuer is done to the Ministers of the word, God accounteth it as done vnto himselfe. If we doe good vnto them, wee doe good vnto the Lord: if we do euill vnto them, we do euill to the Lord himselfe. We see afterward in this booke, chap. 16, verse 11. when Korah and his company lifted vp themselues against Gods ordinance, and the authority of Moses and Aaron, he saith vnto them, Thou and all thy company are gathered together against the Lord: and what is Aaron, that ye murmure against him? They thought they had to do with his seruant, but he sheweth, they had to doe with the Lord. When the people required of Samuel, that he would make them a King to iudge them, like all the Nations, the Lord said vnto him,1 Sam. 8, 7. Hearken vnto the voyce of the people, in all that they say vnto thee, for they haue not reiected thee, but they haue reiected mee, that I should not reigne ouer them. Their gathering together against the Prophet, was a muster, and mutinie, and murmuring against God.
This is that which Christ spake vnto the seuenty Disciples, and to the Apostles before them, He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. Luke 10, 16. Math. 10, 40. Whereby we see, that this is the dignity and authority of the Ministery which God hath established, that how meane soeuer the persons of the Ministers are, yet he so magnifieth their office, that what is done to them, is offered vnto him.
The reasons heereof are most euident. First, Reason 1 they are the Messengers of God, sent out of him to do his message, and to execute his wil, and to speake in his Name, and to deliuer that which he shall put into their mouthes, and to discharge the commission that he hath giuen vnto them. After that God had made a couenant with Leui, so that the law of truth was in his mouth, and he turned away many from iniquity, he setteth downe this as a rule, Mal. 2, verse 7. The Priests lippes should keepe knowledge, and they should seeke the law at his mouth: for he is the Messenger of the Lord of hosts. To this purpose Paul speaketh both touching himselfe and the rest of the Ministers, 2 Cor. 5, 20. Now then we are Embassadors for Christ, as though God did beseech you by vs, we pray you in Christs stead to be reconciled to God. If then the Messenger be to bee respected as he that sent him, the Minister is to be acknowledged to represent the person of God, in whose Name he speaketh.
Secondly, it pleaseth God to worke saluation Reason 2 in his people by them and their Ministery. For as the Gospel is the power of God, so the Preachers of the Gospel are workers together with God.
Indeed we deny not but he is able and sufficient of himselfe, to saue the soules of men, without the Ministery of men, as he created them without the helpe of men: Neuerthelesse, hee will vse their Ministery at his good will and pleasure, and he will conuay his [Page 329] treasure in earthen vessels, that the excellency of the power may be of God, and not of vs. Not that he standeth in neede of any helpe, or could not attaine to the end of his purpose without our labour (for who are wee that can adde any thing to his perfection?) but hee doth it for our owne good, and to manifest his greater loue and mercy toward vs. Hence it is, that the Apostle saith, 2 Cor. 6.1. Wee then as workers together with him, beseech you also, that ye receiue not the grace of God in vaine. And in the former Epistle saith, [...] Cor. 3 9. We are labourers together with God, ye are Gods husbandry, ye are Gods building. Seeing then, the Ministers are workers together, and labourers together with God, so that they are the meanes by whom we beleeue, God accounteth that as done to himselfe, which is done to them, as we are to account that God doth that vnto vs, which they doe being directed by his word.
Reason 3 Thirdly, he accounteth that which is done to any of his seruants and children, as done to himselfe, whether it be good, or euil, whether it be right or wrong: forasmuch as Christ and the faithfull make one mysticall body, whereof he is the head, and they are the members. In the day of iudgment, Christ wil acknowledge that to be done vnto himselfe, which is done to the least of them that beleeue in him, and belong vnto him, Matth. 25.40. In like manner when Paul was going to Damascus, to bring them bound to Ierusalem that called vpon his Name, he called vnto him from heauen, [...]cts 9 4. Saul, Saul, why persecutest thou me? Christ Iesus is touched in his members, when any of them are troubled, so that their persecutions are his persecutions, & their afflictions are his afflictions, according to the saying of the Apostle, Col. 1.24. I Paul am made a Minister, who now reioyce in my sufferings for you, and fill vp that which is behinde of the afflictions of Christ in my flesh, for his bodies sake, which is the Church. The faithful are as parts & members of Christs body, of his flesh, and of his bones, Ephes. 5.30. and he is the head ouer all things, Ephe. 1.22. So that as the head hath a feeling of these things that befal the body, so is it with Christ, he doth after a sort suffer with vs, and reioyce with vs.
Vse 1 The vses therefore are to bestood vpon, that the trueth of this may be applyed to our instruction, without which the doctrine is as bread cast vpon the waters, or as seed that rotteth in the earth, that is, commeth to nothing. First, we are directed hereby, what ought to be our behauiour toward their persons; wee must take heed that we doe neither wrong them, nor hurt them, neither rise vp against them, considering that God will take their wrongs and iniuries as done vnto himselfe. If a Prince should giue vs in charge, to beware that we doe not hurt some speciall seruants of his house, and should adde withall, that he would account their wrongs, if any be offered, as done in disgrace and despight to his person: there is no doubt but euery one would take diligent heed that he did not hurt them. Thus the case standeth with euery one of vs. The Ministers are Gods seruants appointed to doe his will, and separated to preach the Gospel of peace: and God hath laid a charge vpon men, that they offer no iniury nor indignity vnto them. If they doe, they touch the apple of his eye, which is most tender, Zach. 2.8. and therefore they incurre his wrath and heauy displeasure.
This is it the Prophet teacheth, Psal. 105.15. He reprooued kings for their sakes, saying, Touch not mine Annointed, and doe my Prophets no harme. They▪ then shall not escape the reuenging hand of God, that set▪ themselues against the seruants of his house, and the trueth of his word that they deliuer. Their word is mighty and shall preuaile, it is Gods word that they bring vnto vs, and he will take their cause into his hand. It is true indeed, they are aboue all other persons and callings in the world, subiect to many and great abuses, they are made a reproach to men and Angels, they endure the nippes and quippes of wicked men with silence and patience, so that wee may cry out with Ieremie in the bitternesse of our soules, Woe vnto vs, Ierr. 15.10. we are borne to be men of strife and men of contention to the whole earth. But seeing God hath a sight and sense of these vniust and iniurious dealings toward them, and accounteth them and accepteth them, as done against himselfe, we see it is no small sin to wound them with the tongue of malice, to smite them with the fist of iniquitie, or to spurne and kicke them with the heele of contempt and reproach. It stirred vp Dauid to shew exemplary punishment vpon the wretched and wicked Ammonites that abused grosly and grieuously his seruants whom hee sent among them; for he put them vnder harrowes and yron sawes, and so reuenged thereby with rigour, the disgrace brought vpon them, as if they had done it to his owne person.
They could not more haue offended him and prouoked him to wrath, if they had cutte off his garments in the middes, and shaued off the one halfe of his beard, 2 Sam. 10.4. and so done him all the villany that might be. This therfore giueth vs a notable warning, to beware that we offer no hard measure vnto the messengers of God, lest we make our selues guilty of insurrection and rebellion against God, and of resisting his will, forasmuch as we shall answere vnto him for this sin committed with an high hand.
Let vs remember the saying of Christ touching the Ministers of the word, Ioh. 13.20. Verily, verily, I say vnto you, he that receiueth whomsoeuer I send, receiueth me: and he that receiueth me, receiueth him that sent me. Heere are three persons named and ioyned together that are receiued, the seruant, the Lord Iesus, and the heauenly Father. He that receiueth and [Page 330] entertaineth one of the [...] [...]aketh them altogether: he that recei [...]eth the seruant, receiueth the Lord: he that admitteth the least, admitteth withall the greatest of them, as Christ himselfe speaketh, That which ye haue done to the least of my brethren, ye haue done to me.Reuel. 3.20. If any were asked the question, whether he would willingly open the dore to Christ and sup with him, when he commeth vnto vs standing at the doore, knocking, and desiring to be admitted of vs, he would answere, We would haue him to dwell with vs & to reigne ouer vs, we would reioyce to see him come vnder our roofe. And if we should be charged to stoppe our eares, and to pull away our shoulders, and to refuse to hearken vnto his voyce, and to make him dance our attendance without the dores, as if he were a stranger to vs, and we strangers vnto him: we would complaine of great wrong done vnto vs, and say, we were notably abused. But hereby we are to try our selues, as gold is by the touchstone: we must measure our affection to Christ, by our affection to his Ministers; if we receiue the Lord, we must for his sake entertaine his seruants.
Besides, this order is to be obserued in the receiuing, albeit the Lord Iesus be the sender, yet first of al, we must receiue the seruant, that is, the Minister, and then the master himselfe. For marke this, that Christ doth not say, hee that receiueth me, receiueth the Minister whō I send vnto you; but contrariwise, He that receiueth him whom I shall send, receiueth me. On the other side, whosoeuer refuseth one of these refuseth them all ioyntly together: he that refuseth the least of them, refuseth the greatest; as at the last iudgement Christ shall say,Matth. 25.45. Inasmuch as ye haue not done it to one of these little ones, ye haue not done it to me. It is a vaine pretense and friuolous excuse to surmise that wee loue the Lord Iesus, the shepheard of the sheepe, when we reiect the Ministers of the word, that seeke to make vs of the number of his sheepe, and to bring vs home into the sheepefold. If then none do receiue the Lord Iesus, but such as receiue his Ministers, the number is smal of those that entertain Christ, whatsoeuer they think of themselues, or howsoeuer they glory in themselues.
Vse 2 Secondly, this doctrine serueth for reproofe of sundry abuses and grosse corruptions. The measure which we mete to the Ministers of God, is mete to God himselfe; which first meeteth with those that excuse their contempt of the ministery of man,The first reproofe. and say, If we had the Lord himselfe present among vs, we would heare him, and doe all to please him. They do deceiue themselues, and teach their tongue to lie. For learne this of me, and set it downe as a certaine rule, Whosoeuer receiue not the seruant, will not receiue the master himselfe. He that regardeth not to heare him that is sent, will not respect him that is the sender of him. He that doth kill the seruant, would also put the Lord himselfe to death, if hee were able. The reason is, because the hatred of the Lord, is the originall cause of hatred against the seruant, so that they persecute the seruant for the Lords sake. We know the parable of the vineyard, let out to vnthankefull husbandmen, Marke 12.1. The labourers caught the seruants, and beate them,Ver. 4. they handled them shamefully, and killed some of them: but did they entreat any better their masters onely begotten Sonne and heire, when he came among them? No, they said among themselues, This is the heire, Come, let vs kill him,Ver. 7. Ver. 8. and the inheritance shall be ours: so they tooke him, and killed him, and cast him out of the vineyard. True it is, no man is so prophane to vtter such reproachfull and blasphemous words against Christ Iesus, nor so desperately giuen ouer to all wickednesse, to say openly in the audience of all men, Let vs kill him: but if they would take notice of their secret corruptions, and examine their inward thoughts, they should find as little loue to the Lord, as they beare to his Ministers, and when they contemptibly vse the one, they spitefully hate the other. Hence it is, that Stephen reproouing his persecuters that would seeme iealous of the Law, Actes 7.52. ioyneth these two together, and maketh them walke hand in hand one with another, the persecution of the Prophets, and the murthering and making away of him that is the head of the Prophets: Which of the Prophets haue not your fathers persecuted? and they haue slaine them which shewed before of the comming of that Iust One, of whom ye haue beene now the betrayers and murtherers.
Where we see, that the betraying of the Lord, and the euill intreating of the seruant, are sinnes neere of kin, so that the one springeth from the other. If then God account that done to himselfe, that is done to his Ministers, he wil bring them to a new account, that neuer set themselues in the presence of God when they are to heare his word. The Israelites could not abide to heare the voyce of God that shewed it selfe in fearefull manner, but desired that Moses might speake vnto them; if they should heare him speaking vnto them againe, they should die, Exod. 20.19. It is Gods great mercy to speake vnto vs by men subiect to the same infirmities that we are. Let not vs abuse his goodnesse, and contemne his word, & reiect his Ministers, forasmuch as the contempt of them is ioined, not only with the contempt of his ordinance, but also with the contempt of his person. Secondly,The second reproofe. it reprooueth such as regard not what they say vnto them, neither care for the words that come out of their mouthes, whether it bee word of promise, or of threatning; whether of exhortation, or of reprehension: whether of peace and reconciliation, or of warre and euill tidings: whether of ioy and gladnesse, or burdens and yokes of punishment heauy to beare.
These thinke and perswade themselues that they haue to doe onely with men, and are not guilty of any contempt against God; but they are greatly deceiued, and shall one day know, that they despise not the word of mortall man, but of the almighty and eternall God.
Hence it is, that we are charged on the contrary, to take heed how we heare, Luk. 8, whē we come into his house. Christ teacheth, that in hearing the Ministers, we heare him, and in refusing them we refuse him, Math. 10. The Apostle commendeth the Galatians for the performance of this duty, that they were as carefull to heare him as to heare Christ himselfe, chap. 4, 14. My tentation that was in my flesh ye despised not, nor reiected, but receiued mee as an Angell of God, euen as Christ Iesus. What could he say more for them? Or how could he better set foorth their zeale, then to giue this testimony of them, that they accounted of him in regard of his paines in the Ministerie, not as an ordinary man, not as a faithfull Minister onely, not as an elect Angell onely, but as Christ himselfe, the head of men and Angels, whose person he did represent, and whose Church he did feed with wholesome doctrine? This example should all of vs follow; this doth the Lord require of all true Christians, that they receiue his Ministers as his Messengers, and reuerence them as himselfe, in regard of their doctrine, and haue thē in singular loue for their workes sake. This we see to be worthily practised by Cornelius, as well became a religious Captaine and a deuout Christian, Acts 10. [...] 10, 33. We are all heere present before God, to heare all things that are commanded thee of God. Loe, how great the dignity of the Ministery of the Church is: loe, how great the excellency of the Ministers of God is; we must heare them as if we heard God, forasmuch as they are sent of him, they preach his word, they deliuer no more then they haue receiued, and he hath commanded them to publish it in his Name. But alasse, it is most horrible to behold the contempt that they suffer, and the basenesse that is cast vpon this calling, which is one of the causes of those greeuous plagues and iudgements that are brought vpon the world. The disgrace and ignominy vnder which they lie, greeueth the hearts of all the godly: and not only greeueth their hearts, but pierceth the Clouds: and doth not onely pierce the Clouds, but reacheth vp to heauen: and doth not onely reach vp to heauen, but entreth into the eares of the Lord of hosts: and not onely entreth into his eares, but doth stretch it selfe vnto God himselfe, and returne vpon Christ, the Prince of all Prophets; which ought indeed to pierce and enter into the hearts of all prophane persons, and serue to terrifie all those that reuile them, and speake all manner of euill against them for the truths sake. Let vs remember the saying of the Apostle touching the Thessalonians,2 Thess. 2, 13. When ye receiued the word of God which yee heard of vs, ye receiued it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that beleeue. This is a worthy commendation of this Church, and a notable example which we ought to set before vs to follow it: so that we must heare the word as Gods word, whose force it carrieth with it. Many heare it, that do not heare it as Gods word. It is a rare thing to finde such an hearer. Some heare, and then rage and storme when they are reproued, Acts 7, 57, & 17, 18, and 22, 23. Others refuse to heare at all, and thinke such as make conscience of hearing, to be more curious & precise then there is cause. Others embrace the word, but yet not as the word, as we see in Papists and hypocrites. The Papists affirme, that ye Scripture or word written, hath no authority in it selfe, except it be allowed & approued of the Church. What other thing is this, then to embrace the word, but not as the word? The hypocrites also doe not receiue the word with due reuerence, nor expresse it in true obedience, as their life doth witnesse against them. These haue men onely in their thoughts, and haue not God in their sight: they may be said after a sort to receiue the word, but they cannot be said to receiue it altogether as the word. For if they did seriously and earnestly acknowledge it to bee of God, and to haue him the author of it, they would not leade their liues in that loose manner that they do.
Thirdly, it reproueth those that contemne the doctrine of the Gospel,The third reproofe. for the poore and obscure conditiō of the Ministers that preach it. For what I pray you, was the estate of the Apostles? Were they rich and renowned in the world? Peter and Iohn, going vp together into the Temple, at the ninth houre of praier, answered the lame man that expected to receiue something of them, Siluer and gold haue I none. Acts 3, 6. Were they much befriended & applauded of men? The Apostle declareth and complaineth, that all men had forsaken him, and no man stood with him. 2 Tim. 4, 16. And Christ himselfe foretelleth, that they should bee hated of all men for his Names sake. Math. 10, ver. 22. Were they honoured and magnified aboue others? Or did they liue at ease and in pleasure? Paul spareth not to paint out their life, 1 Cor. 4, 9, I thinke that God hath set foorth vs the Apostles last, as it were appointed to death: for wee are made a spectacle vnto the world, and to Angels, and to men. Were they clad in purple, and fared they deliciously euery day? Did they dwell in gorgious houses and Princely pallaces? In the words following, he telleth vs how it fared with him and the rest of his brethren, they were not attired in soft raiment, they did not surfet through excesse,Verse 12. but euen vnto this present, we both hunger and thirst, and are naked, and are buffeted, and haue no certaine dwelling place. And yet notwithstanding these manifold aduersities and trials, the Sonne of God pronounceth [Page 332] of them, He that heareth you, heareth me, and iudgeth the wrongs to be done to himselfe, which they suffer. Let not vs therefore require honour, or riches, or glory, or pompe, or outward dignity, in the Ministers of the Gospel, but rather consider the goodnesse of God toward vs, who, knowing that we are not able to beare and abide his infinite Maiesty, hath instituted the Ministery of his word, that by men equall vnto vs and like to our selues, he might teach vs his will, and instruct vs in his word. We shewed before, that when the Lord himselfe in his owne voice preached to Israel, at Mount Sinai, they were so terrified and afraid, that they asked for Moses, that he might speake vnto them. If the matter stood thus with them that had seene the wonders of God in the Land of Egypt, and not many daies before had passed the red sea, as it were by dry land, what shall befall vs, if he should vtter to vs his terrible voice, as a most mighty thunder? If then we heare patiently, and obey readily the word that is brought vnto vs by weake and fraile man, it is a seruice that is well pleasing in his sight: forasmuch as we shew thereby, that we do not depend on the pleasure of men, but rely our selues vpon the authority of God. And as it is the praise and triall of a good subiect, who is content to beleeue and obey the lowest messenger and least officer that commeth vnto him with a message and commandement from his Prince: so heereby it appeareth, that we are true Citizens of the kingdom of God, & his adopted children, if we heare his word with feare and reuerence, albeit it be preached vnto vs by the meanest and poorest of all Gods seruants. On the other side, as it is a note of contempt toward the Magistrate himselfe, to disobey or resist any Serieant or seruant that commeth from him, how base soeuer he may seeme to be: so wee make our selues guilty of rebellion and high treason against GOD, when wee despise such as speake in his Name, and contemne them that haue authority committed vnto them from the most high. All such as loathe the truth for the Teachers sake, when their owne consciences conuince them that it is the word of God which soundeth in their eares, let them assure themselues and perswade their owne hearts, that the contempt of their persons redoundeth to the Sonne of God, yea to the Father himselfe. Let them marke this point & weigh it diligently, who take it hainously when they are reprooued of men equall vnto them, or inferiour to them, or if they be contemptible to the world, by reason of their poore estate.
The fourth reproofe.Lastly, it reproueth those that go about to shake the faith of many, and to weaken the assurance and certainty of our saluation, hauing the promises thereof propounded vnto vs in the doctrine, and by the writings of the Apostles.
Hence it is, that sundry scoffers and prophane spirits, aske the question, who is Paul, and who is Peter, or what is Iohn, that wee should of necessity beleeue them? Who gaue them authority, or whence haue they power in the Church, to set downe and prescribe vnto vs a rule of faith? The doctrine that now we deale withall, serueth very fitly to stoppe the mouthes of these Atheists, and containeth a soueraigne preseruatiue against the poison that they offer vnto vs, inasmuch as Christ the eternall Sonne of God, maketh them his messengers, his witnesses, & his heraulds, to spread abroad his sauing health, and auoucheth, that he speaketh in them, & acknowledgeth himselfe to be author of that truth which they deliuer,Gal. 1, 8. so that if an Angell from heauen should preach any other Gospel then that which they haue preached to the Churches, hee must bee holden accursed. This therefore we ought to apply vnto our selues, and gather as an argument of great comfort, that when remission of sins and eternall life are promised to them that are truely penitent, and lay hold vpon Christ by a liuely faith, according to the doctrine of the Apostles, we must assure our selues it is the voice of Christ, and he will ratifie it in the highest heauens. Neither is this true onely touching the Apostles themselues, that had their calling from God, and not from men, and were conuersant with Christ in the daies of his flesh: but likewise of all the faithfull Ministers of Iesus Christ, that haue the keyes of the kingdome of heauen committed vnto them. When we assure forgiuenesse of sinnes to those that haue contrite and broken hearts, it is no doubtfull or vncertaine assurance, but grauen with a diamond, and written as it were with a pen of steele to continue for euer, forasmuch as it is the assurance of Christ, and of God himselfe. The voice of the Minister is not the voyce of a priuate man, but of one that is a publike person; it is as the voice of Christ himselfe. Art thou humbled and cast downe for thy sinnes, and doth thy soule cleaue vnto the dust? He sendeth his Minister vnto thee, and putteth the word of reconciliation into his mouth; so that if thou vnfainedly turne vnto God, be as well assured of the mercy of God toward thee, as thou heardst Christ himselfe say vnto thee, as he did sometimes to the sicke of the palsie, Sonne, bee of good cheare, Math. 3, 2. thy sinnes be forgiuen thee.
Againe, when the Ministers of God on the other side, doe threaten and thunder out the sentence of condemnation against the vnbeleeuers and such as cannot repent, this also is no lesse the voice of the Sonne of God, which no power of the world, nor authority of man can hinder or call backe: forasmuch as whose sinnes they reteine, they are reteined. Iohn [...] This iudgement, howsoeuer it be either denied, or derided, or doubted off among the vngodly, yet will Christ make it good, and execute the same vpon them to their confusion.
This doctrine reacheth to the true Ministers of the word, who haue their calling from God & his word. As for the Bishop of Rome, that challengeth sole authority to forgiue sinnes, and will haue all his decrees and decretals no lesse acknowledged then the word of God, it is more then childish and ridiculous. For he hath nothing common with the Apostles, and cannot proue his succession wherein he glorieth by any sound reasons, and yet arrogateth more vnto himselfe then GOD gaue, or the Apostles tooke, or the Church acknowledged to be due vnto the Apostles: forasmuch as the Lord tied thē by an expresse commandement, that they should teach the people to obserue those things which he had commanded them.
Vse 3 Thirdly, this serueth to informe the Ministers, that it concerneth them much to adorne their calling, and to magnifie their Ministery, that it bee not blemished and euill spoken off through their default. This ought aboue all other things to be a spur vnto vs in our sides, and as a fire kindled within our bowels, to inflame our hearts with a zeale of Gods glory, with a loue of his people, with a care to discharge our office committed vnto vs, & with an earnest desire to encrease the kingdome of Christ Iesus. For seeing God accounteth vs as his owne Embassadors, sent out to do his wil, and vouchsafeth to ioyne our labour with mans saluation, we are bound in duty and conscience to preach the Gospel truely, purely, painefully, sincerely, and soundly. It is required of vs, not onely to teach, but to teach the truth, and to teach the truth with a right affection. For we can neuer challenge the names and titles (of being the Messengers of God) vnto our selues, and to be respected as the person of Christ himselfe, except we preach the pure word of God, and commend to the Church the pure doctrine of Christ. If wee preach corruptly, and make merchandise of the word of God, and mingle wheat with chaffe, and good corne with darnell, or that which is worse; we are not to bee accepted & receiued as Christ, but to be reiected and refused as false teachers, that speake in their owne names, and not in the Name of God. They cannot say, Thus saith the Lord; but, this I say vnto you: not, heare ye the word of the Lord, but, heare ye my word: not that which God commandeth to obserue, that do ye; but keepe my word, [...]h. 15, 3. the commandements of men, the traditions of the Elders, the superstitions of the Fathers, and such like humane ordinances, wherby they make the word of God of none effect. This carrieth no authority to the consciences of the hearers, but it is as a sword that is blunt, whose edge is turned, that it cannot cut or enter into the flesh. The word thus deliuered, can neuer open the corrupt heart of man, or do any good vnto the conscience. If then we do not teach the flocke of God, both by sincerity of doctrine, and by innocency of life, we shew our selues to be messengers of Satan, not the Ministers of God: to be false Prophets, not true Teachers. We are ioynt labourers with God, and therefore he will be sanctified in all that come neere vnto him. He feedeth the flock by our hands, he conuerteth the soules by our Ministery, and he saueth the hearers by our preaching, and therefore we must not cause our office to be hated and contemned, but by all meanes maintaine the dignity and authority of it, to the vttermost of our power. It is not only the corrupt doctrine but the euill life of the Ministers, that maketh their calling to be vile and void in the eyes of worldly men. If the persons that preach it, be prophane, they reiect Ministers, Doctrine, and Calling, they set al at nought, and let all alone. And this is the deepe pollicy and subtilty of Satan, whē he dareth not openly oppose himselfe against the doctrine that is according to godlinesse, nor encounter with the word of truth, hand to hand, he goeth to worke another way, that he may cunningly vndermine it: to which purpose he striueth to make it hatefull and contemptible, by occasion of the Ministers, and he duely obserueth their errors, their faults and failings, that with some colour he may cauill, and so countenance his euill proceedings. Christ our Lord and Sauiour did well and wisely foresee this, and carefully did preuent this. The treachery of Iudas was well knowne to the Iewes themselues, hee betrayed his master, forsooke the Apostles,Mar. 26, & 27. ioyned with the Pharisies, and in the end hanged himselfe. This must needs bring a great scandall, and much hinder the proceeding of the Gospel, cause the Disciples to be euill spoken off, and the truth it selfe to be reuiled. Besides, the Apostles might be afraid, lest all their labour should be in vaine. Wherefore to the end the Lord might adde strength & courage vnto them, and represse the slanders & calumniations of the enemies of the Gospel, and withall leaue a perpetuall direction vnto the whole Church, that no man should refuse the purity of doctrine, for the impurity of the liues of such as are the Teachers, he vttereth and oftentimes repeateth this sentence, Verily, I say vnto you, he that heareth you, heareth mee; Math. 10, 40. Luke 10, 16. Iohn 13, 20. and he that heareth me, heareth him that sent me: he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. In these words he establisheth the authority of the Apostles doctrine, and reprooueth all those that iudge of the doctrine by the Ministers, and esteeme of the truth by the teachers. For euen as Kings and Princes will not lose their right, nor diminish the authority of their commandements, albeit their Officers or Embassadors should exceed their calling, and goe beyond the bounds of their commission: in like sort, whatsoeuer the Ministers of the Gospel shall be, yet the word alwaies remaineth the same, the promises and threatnings that are written in it, shall be ratified, & by it we shall be iudged [Page 334] at the last day. We must turne vnto it; that shall not bow and bend to vs. For all flesh is as grasse, and all the glory of man, is as the flowre of grasse, The grasse withereth, and the flowre thereof falleth away, but the word of the Lord endureth for euer. 1 Pet. 1, 24, 25.
To conclude therefore, we must not cast our eyes so much vpon the Ministers that are the disposers of the mysteries of God, as vppon the author of the Ministery▪ which is the Lord himselfe: neither be so carefull and attentiue to heare their voice, as Christ himselfe speaking in them, in whose Name they are Embassadors. Doubtlesse, they shall incurre the displeasure of God, and receiue greeuous punishment, whosoeuer are euilly affected to the Ministery of the word: and their impiety shall detract and diminish nothing from the worthinesse of the doctrine it selfe, which directeth vs to one God, through our onely Mediatour Iesus Christ, and teacheth vs to serue him with a true faith, with a pure life, & with a loue vnfained.
Vse 4 Fourthly, we ought from this ground of doctrine heere deliuered, to giue them double honour, and not withhold from them the wages of their worke, and the recompence of their labours that is due vnto them, but as euery labourer must haue his hire, so ought the Ministers aboue the rest, that labour in the word and doctrine, to be maintained of the Church. As the Church dependeth vpō them for their allowance, so they depend vpon her for their maintenance. Thus the Pastour and the people do feed one another, as a flocke of sheepe nourisheth the Shepheard, who eateth the milke of them, & cloatheth himselfe with the wool of them; and againe the Shepheard coucheth them into greene pastures, and leadeth them by the still waters. The people feed him with the bread of this life; he feedeth thē with the bread of euerlasting life. They minister to him in carnall things: he to them in spirituall things. They cannot lacke him in regard of their soules: hee cannot be without them in regard of his body. Thus then they do feed one another, or at least ought to do. If he receiue food of them, and giue none vnto them againe, he robbeth them of their goods, and murthereth their soules. If they on the other side receiue food of him, so that they be taught of him, and yet make him not partaker of a part of their goods, they robbe him, and cause him to depart from them, and so become murtherers of their owne soules, as if they did lay violent hands vpon themselues, or rather as if they did famish themselues by refusing bread prouided for them: inasmuch as where vision ceaseth, there people perish, Prou. 29, 18. Nay, the Lord accounteth of this sinne in another kinde and nature, he chargeth such Church-robbers, to be robbers and spoilers of God, no lesse then they that stand by the high way and take a purse. I doubt not but very many will be ready to scorne this comparison, & say, What? Do you liken vs to theeues? Do you make no better of vs? We are true men and honest, we pay euery man his owne; no man can aske vs a penny. But if it be so, yet what shall this auaile vs, if we be found false to God, and sticke not to rob him? The tithes are Gods portiō; if we wrongfully deteine them from those to whom hee hath assigned them, we are no better then theeues & robbers, whatsoeuer we account of our selues. The Prophet Malachi shall be my warrant, to charge this vpon them: and if they thinke I slander them, let them bring their action against him. Hence it is, that he saith, chap. 3, 8, 9. Will a man spoile his gods? Yet yee haue robbed me. But ye say, Wherein haue we robbed thee? In tithes and offerings: ye are cursed with a curse, for ye haue robbed me, euen this whole Nation. In which wee may obserue these particular points.
First, that it hath beene an old and ancient practise, to inuert the ordinance of God, and to alienate the right of the Church, and to defraud the Ministers of their due. This ought to comfort vs when wee finde our selues iniuriously dealt withall; it fareth not worse with vs, then it hath fallen out in the Church in former times. The Priests of God whose lippes preserue knowledge, had this portion assigned vnto them; they had no inheritance in ye Land, as the other Tribes had, yet greedy cormorants and couetous wretches grudged this allowance also vnto them, and deteined it from them.
Againe, obserue that these caterpillars that deuoure the fat of the earth, albeit they sinne greeuously, yet neuer want pretences and excuses to colour their sacriledge: they haue somewhat to say for themselues; they will neuer be brought to acknowledge their offences: they thinke it well gotten, which is gotten from the Church: they are of opinion that the Ministers haue too much, and therefore thinke it good pollicy to shaue thē once a yeare, and vse them as men do their flockes, who sheare the wool from their backes, lest it should grow to be a burden vnto them. So is it in our daies, partly by vnproper titles, partly by iniurious customes, and partly by vnconscionable conuaiances, the Ministery in many places is left bare and naked, and the Ministers haue not wherewithall to sustaine themselues and their families.
Thirdly, notwithstanding the shifts that these men haue inuented and deuised, GOD setteth out their sinne in liuely colours, & calleth it plaine robbing and spoiling of God. For what is theft, but a getting of other mens goods to our selues, whether it be by violence or by other conuayance? Behold the difference betweene the iudgement of God, and the iudgement of these men concerning thē selues. They account themselues honest men, and pronounce of themselues, that they are iust and true: but God calleth them spoilers [Page 335] and robbers of him. They oppresse ye church, they deceiue the Ministers, they spoile God himselfe, and they hinder the saluation of many poore soules.
Lastly, the Prophet setteth downe their reward which followeth their sin, They haue robbed him, and are cursed with a curse. God curseth them, and the soules of many that perish do curse them: and therefore albeit they blesse themselues, it shall not helpe them. The Gentiles by the light of naturall reason, saw that their Priests which waited vpon the seruice of God, were to be maintained bountifully, and to be prouided for liberally, & therfore no maruaile though God account the deteining of tithes, and deceiuing of the Ministers, to be no lesse sinne then a robbing of his Maiesty. This we see euidently in the time of famine that was in Egypt, when no Corne did grow for the space of seuen yeares; for in the common dearth and want of others, they were releeued. For whereas wee reade the words, [...]n. 47, 22. The Land of the Priests hee bought not, for they had a portion assigned them of Pharaoh, and did eate their portion which Pharaoh gaue thē; wherefore the Priests sold not their Lands: some translate the words otherwise, [...]im. and vnderstand them of the chiefe Officers, or Rule [...]s, or Princes in the Common-wealth. But albeit the word do sometimes signifie so, as 2 Sam. 8, 18. where Dauids sonnes are called by that name, [...]hro. 18, 17. which could not be in the number of Priests, for they pertained to another Tribe, of which no man gaue attendance at the Altar: and Iob 12, 19. He leadeth Princes away spoiled, and ouerthroweth the mighty. [...]en. 41, 45. Where hee maketh the Princes and mighty as both one, and addeth the latter to expound the former: yet neuerthelesse we rather follow the common translation, and the receiued interpretation, that Ioseph bought not their glebe Land, because ye King gaue them an allowance, during all the famine, that they should not bee constrained to sell their ground. For thus do the seauenty Interpreters reade it: [...]iq. Iudaic. [...] cap 4. [...] in Eu [...]. Di [...]dor. [...]ho. 2. thus do Iosephus & Philo vnderstand it: thus also do the testimonies of other Historiographers warrant vs to take it, which teach that the Priests of Egypt were wont to haue their allowance and portion, publikely prouided for them, and supplied vnto them as their maintainance for their seruice. Neither doth it preiudice this truth, or hinder it any whit, because they were Idolaters, and so deserued to be destributed rather then releeued and sustained. For first of all Ioseph sinned not, [...]: commen [...]n Gen. because hee distributed the corne, not at his owne pleasure, but at the Kings appointment: not by his owne discretion, but by the Kings commissiō, who would haue them prouided for. And Pharaoh himselfe failed in his duty, but sinned not in his liberality: not in nourishing the Priests, but in cherishing Idolaters, and in not reforming the worship of God, which is an office both beseeming and belonging properly to Kings and Princes, I meane to purge and cleanse his seruice from all superstition,Gen. 35, 2. as Iacob did put away the strange gods that were in his house.
The maintenance of the Ministery is Gods allowance, and therfore such as deteine it, and so take from God his part, do oftentimes lose their owne portions: not that God hath need of these things, but because it is the wages & recompence, which he that is the true owner of all that belongeth vnto vs, hath appointed for their vse that waite vpon the worship of God, and serue in the Ministery of the Gospel. This sinne is not a bare theft, but stealing in the highest degree, euen a sacriledge against God, a wasting of his house, a spoiling of his worship, and a ruinating of his kingdome: as Nehem. 13, 10. by reason of keeping backe the tithes and oblations, the Leuites, the Singers, and the rest that serued in the worke of the Lord, were through extreme pouerty and pinching of them, constrained to leaue the Temple, and to goe home vnto their owne houses. It is no new thing to haue the Ministers defrauded, and the worke of the Lord lye waste for lacke of labourers. And in the tenth chapter, verses 35, 30, 37, 38. the Israelites promise, that they would truely pay their due to the Leuites, that they would bring their first fruites, the first borne of their sons, of their Cattell, of their Bullockes, & of their Sheepe, and the tithes of the Land vnto the Leuites and Priests that minister in the house of God: but when Nehemiah was absent, they were slacke in performance of their promise. We may obserue besides, who they are that haue the chiefe hand in this sinne, not the men of least account or lowest degree, but the cheefe sort had the cheefest hand in this trespasse. For who are they that most robbe the Church, and pill and polle the Ministery, and make themselues fatte with the spoiles of the tithes, but those that shold be greatest friends vnto it, euen great persons, who make themselues greater by making Church-liuings lesser? This we see plainely in the place named before, where Nehemiah saith, chap. 13, 10, 11, 12. I perceiued that the portions of the Leuites had not beene giuen them, for the Leuites and the Singers that did the work, were fled euery one vnto his field. Then contended I with the Rulers, and saide, Why is the house of God forsaken? and I gathered them together, and set them in their place, &c. Such therefore, albeit they be great & mighty, are to bee reproued. It is the duty of the Magistrate to see so these things, and to correct the abuses that creepe into the Land, and by all good meanes to release the oppressions that lie heauy vpon the Ministers of ye church. If God take the matter into his hand, he will take an account of them that spoile ye church, and make them feele the greeuousnes of their sinne. It is better that Nehemiah should correct the sinnes of the people, then Nebuchadnezzar. If God scourge vs by cruell enemies, woe be to vs; they are without all mercy and [Page 336] compassion. Thus then we learne, how and what to account of this sin, to wit, the withholding of maintenance frō the Ministers, that it is robbing and spoiling of God, a defacing and deforming of his kingdome. This maintenance is the homage and tribute that God doth require of vs, for the setting vp and continuance of his kingdome among vs; whereby it followeth, that tithes are holy & sacred things, not to be deteined, nor imployed to any other vse. The Apostle therefore saith, Gal. 6, verse 7. Be not deceiued, God is not mocked: for whatsoeuer a man soweth, that shall he also reape.
Vse 5 Lastly, from hence ariseth comfort to such as do good to the Sanctuary, and to the vttermost of their power, further the worshippe of God: they may assure themselues, that God will account it & reward it as done vnto himselfe. Whatsoeuer is giuen to the maintenance of Gods seruice, and the furtherance of true religion, and the propagation of the Gospel, is giuen to God himselfe, & serueth to aduance the glory of his Name, as appeareth by sundry examples in holy Scripture, worthy both of commendation, of admiration, and of imitation.
One exampleThe first example. we haue in Obadiah, who liued in the daies of greeuous persecution, whē Iezabel made hauocke of the Church of God; the Altars were cast downe, and the Prophets slaine: then did hee take an hundred of the Lords Prophets, and hid them by fifties in a Caue, and fed them with bread and water, 1 Kin. 18. It is an easie matter in the daies of peace and quietnes to shew a loue to the Ministers of the word, and to pretend our selues to bee friends and fauourers of the Gospel: but let vs not flatter our selues, for wee may heerein deceiue our selues. This is no euident triall or certaine demonstration to proue our zeale to bee right: forasmuch as we may do all this, more for the applause of the world, and to be well thought of among men, then for loue we haue to the truth, or to them that bring the truth & glad tidings of good things. But when all things are in an hurry and vprore, when persecution is raised for the Gospels sake, and Iezabel sendeth a messenger to Eliah, 1 King. 19, 2. that his life shall bee taken away from him, or when the Ministers are in disgrace and contempt of the world, & turned out of house and home, when they are left succourlesse & comfortlesse, then to stand to them, to releeue them, to countenance thē, and in a good cause to defend them, is a notable signe of a liuely faith, and of receiuing the truth in truth and sincerity. God will not forget their effectuall faith, and diligent loue, and the patience of their hope in Iesus Christ: he will haue them in continuall remembrance, & reward it as done vnto himselfe; as God shewed himselfe in mercy to Obadiah, and for his sake sent a gracious raine vpō his inheritance, and filled their hearts with ioy and gladnesse. For euen as Elisha said to Iehoram King of Israel, when they had no water for the host, nor for the cattell that followed them, What haue I to do with thee? Get thee to the Prophets of thy father, and to the Prophets of thy mother: as the Lord of hosts liueth, before whom I stand, Surely, were it not that I regard the presence of Iehoshaphat the King of Iudah, I would not looke toward thee, nor see thee, 2 Kings 3, 13, 14. Iehoshaphat was a good and godly King, who feared the Lord, and in all distresses called vpon them euermore to aske counsell of the Prophets of the Lord: and God suffereth his word to bee declared to the wicked themselues many times, howbeit it is because of the godly that are among them: euen so doth God deale with Ahab, he would haue suffered him to follow the false Prophets that he fed, and to be seduced by them, and to perish in that famine, but that he regarded Obadiah and that small remnant for whose sake he shewed mercy vpon the Land. He had shewed mercy to the Lords Prophets, the Lord sheweth mercy vnto him againe, and is mindfull of his goodnesse, as if he had done it vnto himselfe.
Another exampleThe second example. 2 Chr. 24, [...]6. we haue in Iehoiada, hee was honoured aliue and dead, so that they buried him in the City of Dauid, among the Kings, because hee had done good in Israel, both toward God and toward his house. He set his heart to honour God, and was zealous for his glory, hee reformed religion, he destroyed idolatry, hee freed them from tyranny, he established true piety, and did much good to the Church and Common-wealth: and as he was carefull to honour God, so God honoured him, and remembred him for good, according to the greatnesse of his owne kindnesse, and according to his seruants goodnesse.
The like we might say of Nehemiah, The third example. Nehem. 13, 26 when the secret enemies of the Church had defiled the Priesthood, and the couenant of the Priesthood, and of the Leuites, and that many of the cheefest among the Iewes, withheld the tithes and offerings from them to whom they were due by the expresse gift of God,Verse 11. so that the house of God was forsaken: he was mercifull vnto him againe and spared him, and made him to bee magnified of all the people, according to the saying of the Lord, 1 Sam. 2, 30. Them that honour me, I will honour: and they that despise mee, shall be lightly esteemed.
Consider with me farther another example, to wit, touching Ebed-melech, The fourth example. when as the Prophet Ieremy by false suggestions and accusations was thrust into the dungeon, where was no water but mire, so that he sunke down and stucke fast in it, and must of necessity perish in short time, if he were not speedily deliuered, this stranger spake to the King for him, and was content to take vpon him the enuy of many that he might expose himselfe vnto: My Lord the King, these men haue done euill in all that they haue done to Ieremiah the Prophet, whom they haue cast into the dungeon, and hee is like to dye for hunger in the place where he is, for there is no more bread in the City, Ier. 38, 9. So [Page 337] he drew him vp with cords, and tooke him vp out of the dungeon. What then? He that remembred Ieremy in prison, hath his owne life giuen him for a prey: and he that lifted vp the Prophet out of the dungeon, is assured also of his owne deliuerance; God doth greatly accept of the compassion he shewed, and rewarded it to the full, so that Ieremy is sent vnto him with this ioyfull message in those miserable daies, when Ierusalem was taken by the enemies, the Princes were slaine with ye sword, Zedekiah the King had his eyes put out, & his sonnes were slaine before his face, the Kings house was burned with fire, the walles of the City were broken downe, and the remnant of the people were carried away into captiuity: in the middest of all these tumults & publike calamities, I say, rhe Prophet receiueth a commandement from God, to goe vnto this godly Ethiopian, being one of the Eunuches that was in the Kings house, and to say vnto him, Thus saith the Lord of hosts, the God of Israel, Behold, I will bring my words vpon this Citty for euill, and not for good, and they shall bee accomplished in that day before thee: but I will deliuer thee in that day, saith the LORD, and thou shalt not be giuen into the hand of the men of whom thou art afraid: for I will surely deliuer thee, and thou shalt not fall by the sword, but thy life shall be for a prey vnto thee, because thou hast put thy trust in mee, saith the Lord, Ier. 39, 16, 17, 18. He had done good to Ieremy, God doth good vnto him, and accounteth it as done vnto himselfe.
[...]ift ex [...]e.The last example shall be out of the New Testament, mentioned by the Apostle Paul, 2 Tim. 1, 16, 17, 18. The Lord giue mercy vnto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chaine: but when hee was at Rome, he sought mee out very diligently, & found me: the Lord grant vnto him, that hee may finde mercy of the Lord in that day. Where hee prayeth, that he might reape as he had sowed, and gather as he had scattered, and receiue as he had bestowed, to wit, mercy for mercy, goodnesse for goodnesse, and kindnesse for kindnesse: and no doubt God heard his praier, according to his promise, and recompenced him that had refreshed the Apostle. This is that which the Lord promiseth in the Prophet Malachi, chap. 3, 10. If they would robbe him and spoile him no more, but bring all his tithes into his house, he passeth his word toward thē, that they should see plenty vpon their labors, and a remouing of those meanes that caused famine and misery to fall vpon them, and to come among them; as before he threatned & denounced, that as they spoiled God, so God spoiled them: and as they caused famine to be in his house by keeping backe his portion, so he caused scarsenesse of bread and cleannesse of teeth in their houses, causing extreme want to bee in the middest of them, in withholding and keeping backe his blessings, and in sending vpon them his greeuous plagues. Now hee telleth them, that if they murmure not at the maintenance of his Ministers, but pay them truely, and sustaine them conscionably, hee will satisfie them with good things, and remoue from them euill things, He would open the windowes of heauen vnto them, and poure out a blessing without measure.
And thus we see how we may finde comfort vnto our selues, and strengthen our faith by such examples as the Scripture affoordeth vnto vs.
[Beside the Ramme of attonement, whereby an attonement shall bee made for him.] In these words we are to consider the last, but yet the chiefe and principall meanes of sanctification, which also is a satisfaction to God, and a putting and purging away of the sinne of defrauding our neighbour. And heerein indeed standeth the onely way of expiation & blotting out iniquity, howbeit set downe in the ceremony. For neither can confession of our sinnes to God, nor making restitution of our euill gotten goods to man, put away our sin: we may confesse all the day long, we may bestow all our goods to feede the poore, and giue our bodies to bee burned, and yet our sinnes shall lye heauy vpon vs, and presse vs downe to the gates of hell; it is onely the blood of Christ, as a Lambe vnspotted and vndefiled, that can do it.
Neither is it enough for vs to say, Christ hath washed vs from our sinnes, he hath paid a sufficient price for them, and therefore it skilleth not, whether they bee acknowledged to God, or recompenced to men. For we haue seene that GOD requireth besides the Ramme of attonement, that such as haue wronged their brethren, must both confesse and restore, or else they can haue no benefit of reconciliatiō to God by the death of Christ. We are therefore in this place to marke how our sinnes are purged; wc is expressed vnder a type & figure.
True it is, the blood of Buls and other beasts is not able to take away sinne,Heb. 9, 12, and 10, 4. neither is it possible that the offering vp of guifts and sacrifices could make holy concerning the conscience him that did the seruice, Verse 9. and sanctifie the commers thereunto, Hebrewes 10, verse 1. For sinne is an offence done to God, a breach of the Law, and a wounding of the conscience. But what is the blood of Bullocks able to do, touching the curing of these mischiefes and maladies? Will I eate (saith the Lord) the flesh of Buls, or drinke the blood of Goats? Psal. 50, 13. Doubtlesse such things of small account and reckning, haue no force or efficacy to appease the wrath of God, which is infinite. Besides, the iustice of GOD required▪ that man himselfe, not Calfe or any Cattell should vndergo the punishment for sinne, because the soule that sinned, shall die the death, Ezek. 18, verse 4. and the threatning must be true, that because man sinned, he should die, Gen. 2. Thou shalt die the death. So that it was necessary, eyther that all man-kinde by reason of sinne, must perish euerlastingly,Heb. 9, 15. or else Christ the Mediator [Page 339] of a better testament must become a surety for vs, and satisfie the wrath of God kindled and conceiued against vs for sinne. If any aske the question,Question. if the blood of Buls & Goats could not take away sinne, why did God command them to be offered, and to what end were they appointed? I answer, Answer. this was not done in vaine, but to good purpose. For albeit they could neuer take away sinne, nor purge the conscience from dead workes, yet they serued fitly to shadow out the death of Christ, and to assure the heart, that it is washed by the blood of the Messiah. This was a notable comfort to the people of God from the beginning, & taught them to looke for redemption through him. Obiection. If it bee farther said, that God speaketh euery where in the Law, that the blood it selfe of Buls and Beasts clenseth and purgeth sinne, as Leuit. 17, 11. The life of the flesh is in the blood, and I haue giuen it to you vpon the Altar, to make an attonement for your soules: for it is the blood that maketh an attonement for the soule. I answer, Answer. that place speaketh not properly, but sacramentally: as in the new Testament he calleth in the institution of his last Supper,Math. 26, 26. the bread his body, because it is a figure of it: so in this place, to the outward signe he giueth the name of the thing signified, and to the type he ascribeth the proper effect of the blood of Christ, which onely is the blood that is able to make attonement for our sinnes. Otherwise those offerings of beasts should be called in vaine,Heb. 9, 24, & 10, 1. the similitudes and shadowes of good things to come. As for those heretikes that dreame, that those oblations did really and indeed clense away the sinnes of the fathers, not by their naturall operation, but by the acceptation of God, and therefore were not types of Christs sacrifice washing away sinne, they are euidently conuinced by the places before alledged, and throughout the Epistle to the Hebrewes.
Obiect. If any aske, how these can bee figures of Christ, seeing GOD witnesseth in his word, that he neuer required them, When hee commeth into the world, he saith, Sacrifice and Offering thou wouldst not, but a body hast thou prepared me; in burnt offerings and sacrifices for sinne, thou hast had no pleasure. Psal. 40, 7. Heb. 10, verses 5, 6. If then God would haue none of them, how could they be the figures and images of better things?
I answer, Answer. God may be said to allow them, and yet to disallow them; to reiect them, and to regard them in diuers senses. Hee willed them as he commandeth them, and commendeth them as a sweet sauour vnto him, performed in faith, and as types referred to the comming of the Messiah, and the time of reformation. Heb. 9, 10.
On the other side, he may be said to refuse and reiect them, for these three causes. First, when the manner of doing is euill, doing that which God requireth, but doing it in a corrupt manner, to wit, without faith and obedience, as the Prophets in euery place reprooue the sacrifices of hypocrites & wicked persons: as Esay 1, 11, 12. I delight not in the blood of Bullocks, or of Lambs: who hath required this at your hand? Your new Moones and your appointed feasts my soule hateth: and the reason of this is rendered in the words following,Verse 1 [...]. Your hands are full of blood. Againe, God would not that they should remaine & continue for euer, but that, though they had place in ye Church for a time, they should ceasse at the coming of the Messiah. Therfore Christ being come into ye world, and manifested in the flesh, God willed thē no longer, but would haue them abolished. And this sense doth ye Apostle principally intend in this place, that the shadowes must giue place, when the body it selfe was come in person. Lastly, it may after a sort be said, that God neuer willed them, that is, approued & allowed of thē as the principall part of Gods worship, and as the very price of our redemption, & the ransome for our sins, & our reconciliation vnto God: albeit he would haue them obserued of his people, and vsed for a time as certaine rudiments & rites to bring them to Christ, & to confirme their faith in him. Let vs shut vp this with the comparison that the Apostle expresseth, Heb. 9, 13, 14. If the blood of Buls and of Goats, and the ashes of an heifer sprinkling the vncleane, sanctifie to the purifying of the flesh: how much more shall the blood of Christ, who through the eternall Spirit, offered himselfe without spot to God, purge your conscience frō dead workes to serue the liuing God? In these words he compareth the shadow & the body, the type & the truth, the ceremony and the substance together.Doctrine. Christ Iesus hath made a [...] attonement between G [...] and vs, by h [...] blood. Frō hence we learne this doctrine, that the blood of Christ taketh away our sins, & reconcileth vs to God the Father. Christ Iesus hath in the performance of his Priesthood, freed and deliuered vs from the guilt & punishment of our sins. This appeareth euidently vnto vs, by considering & laying before vs, the end, the parts and fruite of his Priesthood. The end of the Leuiticall Priest-hood, and of this figured by it, was to offer sacrifice for the ignorances, Hebr. 9, [...]. that is, for the sins of the people. The distinct parts of it are two, satisfaction, and intercession. His satisfaction consisteth partly in suffering, and partly in obedience. The second part of his Priesthood standeth in intercession, in that he is become our perpetuall and perfect Aduocate, that therby God might be appeased for them, and we reconciled vnto him. The fruite thereof is this, that we are deliuered, redeemed, ransomed, iustified, and freed from the guilt of sin, from the burden of ceremonies, from the curse of the Law, from the wrath of God, and from feare of condemnation. This truth is taught in many places, Ioh, 1, 29. Iohn seeing Christ coming vnto him, saith, Behold the Lambe of God which taketh away the sin of the world. And the same Apostle in his first Epistle, chap. 2, ver. 1, 2. If any sinne, we haue an Aduocate, Iesus Christ the righteous, and hee is the [Page 339] propitiation for our sinnes: and not for ours onely, but also for the sinnes of the whole world. Likewise in the Epistle to the Romanes, the Apostle, magnifying the mercy of God, and setting out the merites of Christ, he saith, chap. 3, verse 24, 25. We are iustified freely by his grace through the redemption that is in Iesus Christ, whom God hath set foorth to be a propitiation, thorough faith in his blood, to declare his righteousnesse for the remission of sinnes that are past, thorough the forbearance of God. The Apostle to the Hebrewes declareth, that Christ was to offer vp himselfe once, and not often, as the High-Priest entreth into the high place euery yeare with blood of others: For then must hee often haue suffered since the foundation of the world: Heb. 9, 26. but now once in the ende of the world hath be appeared to put away sinne by the sacrifice of himselfe. By all which testimonies it appeareth, that Christ is our Aduocate, and hath wrought our peace and attonement, and thereby made an end of all other sacrifices.
The reasons are plaine. First, because God Reason 1 thereby is well pleased, and his wrath appeased, so that hee accounteth his death as a full price and sufficient ransome paid for them. So the Euangelist witnesseth, that a voice came from heauen saying, This is my beloued Sonne, in whom I am well pleased. Math. 3, 17. And in the Epistle to the Ephesians, the Apostle saieth, chap. 5, verse 2. Walke in loue, as Christ also hath loued vs, and hath giuen himselfe for vs, an offering and a sacrifice to God of a sweete smelling sauour. It is noted in the booke of Genesis, that when Noah being come out of the Arke, builded an Altar, and offered burnt offerings, the Lord smelled a sweete sauour; Gen. 8, 21. which was not the smoke of the sacrifice that ascended, (for what sweetnesse could there be in that?) but it was the sweet & precious sacrifice of Christ for which his wrath was appeased, being shadowed by that ceremony.
Reason 2 Secondly, Christ tooke the whole burden of our sinnes vpon his shoulders, presenting himselfe before God in our person, and offering vs to God in his person: so that he tooke vpon him our vnrighteousnesse, and imputed to vs his righteousnesse. This the Prophet Esay did most cleerely prophesie off, chap. 53, verses 4, 12. Surely hee hath borne our greefes, and carried our sorrowes, and powred out his soule vnto death, &c. He bare the sinnes of many, and made intercession for the transgressors. And the Apostle teacheth, that in Christ we are reconciled to God, For hee hath made him to be sinne for vs, who knew no sinne, that we might be made the righteousnesse of God in him, 2, Cor. 5, 21. And in the Epistle to the Colossians, chap. 2, ver. 14, 15. he setteth out the fruite of Christs death, that he hath forgiuen vs our trespasses, hath put out the hand-writing of ordinances that was against vs, he tooke it out of the way and fastened it to his Crosse, hee hath spoiled principalities and powers, hath made a shew of them openly, and hath triumphed ouer them in the same Crosse. This was notably prefigured and foreshewed in the rites of the Law. For when any propitiatory sacrifice was to bee offered for the people, the Priest was to present the beast before the Lord, to lay his hands vpon the head of the beast, and to confesse the sinnes of the people vpon it, and so it bare their iniquities; the truth whereof, is Christ himselfe.
Thirdly, there could otherwise bee no remission Reason 3 of sinnes: so that it is the blood of Christ in the suffering of the Crosse, that purgeth away our sinnes, as Hebr. 9, verse 22. Almost all things in the Law are purged with blood, and without shedding of blood is no remission: and therefore it was necessary that Christ should purge and purifie vs by his blood. The greatnesse of our sinnes could not otherwise bee pardoned, nor the person that is offended, satisfied: they are infinite, and so require a sacrifice of infinite price and value. No treasures, no riches, no creatures, no sacrifices, no ceremonies could do it, it cost more to saue a soule, and to redeeme the captiues and prisoners that are holden by Satan in slauery to do his will: Knowing that we are not redeemed with corruptible things, as siluer and gold, from our vain conuersation, receiued by the tradition of the Fathers: But with the precious blood of Christ, as of a Lambe vndefiled and without spot. 1 Pet. 1, verses 18, 19.
Fourthly, nothing but the death of Christ could quench the scorching wrath of God as Reason 4 a consuming fire kindled against vs, & counteruaile his seuere iustice. Hence it is, that the Apostle, writing to the Hebrewes, hauing shewed that the blood of Bulles and Goats could not possibly take away sinnes, addeth immediately after, When hee commeth into the world, he saith, Sacrifice and offering thou wouldst not, but a body hast thou ordained mee. Heb. 9, 5. Our sinnes haue a bloody face in the sight of God, and we are enemies vnto him, so that the robes of the Saints must bee dipped in the blood of the Lambe, Reuel. 7, ver. 14. All the nitre and sope, and Fullers earth in the world, are weake and vnsufficient, and haue not power and strength enough in them to do it; So that we must say with the Prophet, Psal, 50, 7. Purge me with Hyssope, and I shall bee cleane: wash me, and I shall bee whiter then snow. Thus then we see, that Moses mentioning heere the Ramme of attonement, whereby an attonement is to be made for sinners, teacheth vnder this type, this certaine and vndoubted truth, yt Christ our Sauiour hath by his blood made an attonement betweene God and vs, & therby reconciled vs vnto his Father.
The vses of this doctrine are of great weight and importance. First, it offereth to our considerations Vse 1 this meditation, what sin is, & how it is to be esteemed. It is a most fearefull and greeuous thing, & the wrath of God against it is exceeding great: so that nothing in heauen or in earth could satisfie for sinne, but the death of Christ Iesus: the Sonne must dye for [Page 340] the seruant, or rather for the enemy: for we are by nature the children of wrath as well as others. The iustice of God would not spare him, though he were his onely and welbeloued Sonne: but forasmuch as he was to beare our sinnes in his body, he must die for ir, Rom. 8, 32. He spared not his owne Sonne, but gaue him to the death for vs all. We are not therefore to be lightly carried into the practise of sinne, but to be much greeued at it, to striue with all our force against it, and to endeuour to ouercome it; and among other things this is not the least that should trouble vs, that we haue by sinne brought such misery and shame vpon the Sonne of God. Wee ought to lament for this, and to bewaile it euery day. For if we had not sinned, and by sinne beene depriued of the glory of God, he had not taken vpon him the shape of a seruant, neither beene humbled to the death of the Crosse. We doe daily cry out vpon the Iewes, and think hardly of them, because they crucified the Lord of glory: but if we would enter into our selues, and consider what we are, we should finde our nature as bad as theirs: our sinnes are they that crucified him: they are the nayles that did pierce his hands and feet, and the speare that entred into his side, and shed his blood, Zach. 12, 10.
Vse 2 Secondly, this confirmeth vs in a principle of our Christian religion, that remission and forgiuenes of sinnes is by the merit of Christ, because the Lord hath laid vpon him the iniquity of vs all, Esay 53, 6. And to him giue all the Prophets witnesse, that through his Name, all that beleeue in him shall haue remission of their sinnes, Acts 10, 43. And the Apostle saith, that in him we haue redemption through his blood, the forgiuenesse of sinnes, according to the riches of his grace. Eph. 1, 7.
What forgiuenesse of sinne is.Now then, if we would know, what this freedome and forgiuenesse is, we must vnderstand, that it is a blessing of God vpon his people, procured by the death and passion of Christ, whereby God esteemeth of sinne as no sinne, or as not committed. This is figured out by many borrowed speeches in the Scripture, as Esay 44, 22. I will put away thy transgressions as a Cloud: and chap. 38, 17. He hath cast them behind his backe: alluding to the common practise of men, who, when they will not remember or not regard a thing, do turne their backes vpon it, and put it out of their sight. Likewise the Prophet Micah, chap. 7, ver. 19. He will cast all the sinnes of his people into the bottome of the sea, alluding to Pharaoh and his host that perished and were drowned in the red sea. The benefit of this is endlesse and vncountable; the remission of our sinnes, the redemption of our soules, and the reconciliation of our persons into the fauour of God, being the most wonderfull blessing that euer can come to mankind. For euery man that hath his sinnes deteined, is more miserable and wretched then the most vile creature that euer was. The dogge, the serpent, the toade are not so base; for when they die, there is an end of all their woe and sorrow: but when man dieth and departeth out of this life without this blessing, then is the beginning of his anguish, first in soule vntill the day of iudgement, and in soule and body for euermore, after the generall resurrection. This consideration caused the Prophet to cry out, Psalm. 32, 1, 2. Blessed is he whose transgression is forgiuen, whose sinne is couered: Blessed is the man, to whom the Lord imputeth not iniquity. This was the voice of Dauid, this was the feeling that hee had, though otherwise he had the pleasures, and roialties of a kingdome. Aske carnall and corrupt men, who are blessed and happy in this world: some will say, the rich man: some, the wise: some, the fortunate: some, the healthy: some, the honourable: and some, those that are in fauour with Princes: or if they will not say so, yet they shew euidently that they thinke so. But this point is neuer thought vpon, it is accounted but a common matter, and therefore it neuer commeth into their minds, or entreth into their hearts. Alasse, alasse, how many are there that did neuer rightly know, what sinne is, what it worketh, how it corrupteth, whom it defileth, and whereunto it bringeth. These are drowsie Protestants of dead hearts, and almost desperate. If wee had the right knowledge of our selues, and the least feeling of sinne, as it were with the tippe of our finger, we would finde our hearts so foule, and our estate so fearefull, and the wrath of God so bitter, that if the gaine and glory of the whole world were set before vs on the one side, and the pardon of our sinnes on the other side, we would chuse the free forgiuenesse of our sins, before ten thousand worlds, and all the pompe of them. So then, we must hold that the redemption of our soules, is a most deare and costly thing, the dearest thing in the world, and of greatest value. It cost the precious blood of the Sonne of God, the least drop whereof, being the blood of God, is more worthy and of greater merit, then all the world. The seruants of Dauid said vnto him, Thou art worth ten thousand of vs: 2 Sam. 18, 3. so wee may say of the Sonne of God, our Lord Iesus Christ, that he is more of worth thē ten thousand of vs; and yet he accounted not his owne life to be deare and precious vnto him, but he was content to lay it downe for our saluation: and therefore Paul saith to the Elders of Ephesus, Acts 20, ver. 28. that God redeemed to himselfe a Church by his owne blood, his sacrifice being propitiatory, and sufficient to purge our sinnes, and to make vs cleane againe.
Thirdly, if we will haue any comfort that Vse 3 our sinnes are washed away by the blood of Christ, whereby the attonement is made, and we reconciled to God the Father, wee must leaue them and forsake them, and leade an holy and godly life. The Apostle Peter teacheth this point, and enforceth this duty vpon vs [Page 341] from the consideration of the death and passion of Christ, 1 Pet. 4, ver. 1, 2. Forasmuch as Christ hath suffered for vs in the flesh, arme your selues likewise with the same minde, for hee that hath suffered in the flesh, hath ceased from sinne: that he no longer should liue the rest of his time in the flesh, to the lustes of men, but to the will of God. And the Apostle Iohn saith, If we walke in the light, [...]n 1, 7. as he is in the light, we haue fellowshippe one with another, & the blood of Iesus Christ his Son, cleanseth vs frō all sin. They then cannot assure themselues that Christ died for them, that make no account of committing sinne, that drinke in iniquity as water, and wallow in it as swine in the mire, and cast out sinne from their prophane hearts, as the dogge doth his vomit. Let vs marke this as a good note, and set it downe as it a rule, that Christ is not dead for vs, except we be dead to sinne: and he is not risen againe for vs, except we be risen to newnesse of life. Indeed he died, it is an article of our faith, but what benefit haue we by it, if we feele not the power of it working effectually in vs? Besides, this is another principle which is surer then the heauens, that we are not redeemed, except we bee sanctified. For are we so foolish to imagine, that he wold redeeme vs from sinne, that we should commit sinne afresh, and that wee should serue sinne againe? Will any man ransome a prisoner, and pay a great price for him, that so soon as he is freed, he should by and by serue his enemy? So do we deceiue our selues, if we imagine that Christ would pull vs out of the snare and power of Satan, to the end wee should intangle our selues againe, and giue vp our selues to his seruice, who is the sworne enemy of God; whereas wee are deliuered out of the hands of our enemies, that wee should serue the Lord without feare, in holinesse and righteousnesse before him, all the daies of our life, Luke 1, 74, 75. Labour then to be in Christ, and examine thy selfe, whether he be in thee or not: study to be partaker of the benefits of his passion, and to be washed from the filthinesse of our corruption. This is a priuiledge belonging vnto the Church of God, as the Prophet Esay noteth, chap. 33, verse 26. The inhabitant shall not say, I am sicke: and the people that dwel therein, shall be forgiuen their iniquity. What then? Shall wee continue in sinne, because sinne is pardoned? Or shall wee turne the grace of God into wantonnesse, because grace hath abounded? God forbid: how shall we, that are dead to sinne, liue any longer therein? Roman. 6, 2. We are baptized into the death of Christ, and are buried with him by baptisme into his death, that like as Christ was raised vp from the dead by the glory of the Father, euen so we should also walke in newnesse of life. Our old man is crucified with him, that the body of sinne might be destroied, that hence forth wee should not serue sinne. The more wee profite by the death of Christ, the more wee grow in sanctification, and the farther wee proceed in mortification. It is one thing to talke of the death of Christ, and another thing to feele his death working in vs: it is one thing to know that he died, and another, that he died for vs. It is not enough to reason of his death, and to conferre of it, except it be as a strong purgation to cleanse vs from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God. Holinesse in the soule, is as health in the body, and peace in the City, and marrow in the bones. It is the righteousnesse of Christ that giueth life vnto vs: so that so farre as we liue, we are sanctified. The life of an vnregenerate man is no life, but rather a death: they are twice dead, dead in soule, and dead in body; there is no life of God in their mindes, or willes, or consciences, or affections. They may well breath in the ayre as the brute beasts do, but they haue no heauenly breath, or celestiall motion in them. They haue the naturall life, but they are vtterly ignorant what the spirituall life meaneth. But he that is spirituall indeed, and truely sanctified, the farther he proceedeth, the weaker the motions of sinne are in him, euen as the neerer a man draweth to death, the lesse motion is in him. If we be once in Christ, and dead with him, the pleasures of the world, the delights of the flesh, the lustes of the eyes, the pride of life, and the vanities of carnall men will moue vs nothing at all. They that were our familiar companions in sin, will be shunned of vs, bitter vnto vs, and banished from vs. The euill workes wherein before we tooke our whole delight, will be greeuous & Irkesome vnto vs, so that we will by no meanes abide to heare and see the vnrighteous deeds of the wicked, which before did minister matter of sport & contentment vnto our soule.
Lastly, seeing the death and shedding of the blood of Christ, is the meanes of our saluation Vse 4 and free pardon of our sins, we are to reioyce at it, and to comfort our selues in it aboue all things in the world, as that which hath procured the greatest blessing that can befall vs: so that if we can find but one drop of his blood, to be by the power of the Spirit sprinkled vppon our consciences, to purge vs from dead workes, it should reioyce vs more then the gaining of a kingdome, or the increasing of our corne and cattell. If a man should liue in health & wealth, in honour & preferment, in fauor and friendship of the mighty, in credite & estimation of men, in the praise & applause of the world, so that he had no experience of sorrow and sicknes, of misery & calamity; yet if he haue not this principle writtē in his hart, that Christ shed his blood for him, and nailed his sinnes vpon his Crosse, and carried them with him into his graue, to bury them in perpetuall forgetfulnesse: What comfort could all these things bring vnto him? Or what sound delight could hee take in them? Or what were he nearer for them vnto saluation? But if wee should want all these blessings, of [Page 342] honour, of riches, of fauour, of preferment, and such like: and on the contrary side, taste of the cup of affliction in great measure, and drinke vp the dregs of it, if we should endure pouerty, banishment, infamy, iniury, disgrace, distresse, discredite, slanders, perilles, persecution, need, nakednesse, and all kinde of aduersity: yet these could not make vs miserable,Rom. 8, 39. nor separate vs from the loue of God, which is in Christ Iesus our Lord. It is he that died for vs, yea rather which is risen againe, who is euen at the right hand of God, and maketh intercession for vs. Who then shall lay any thing to the charge of Gods elect, who haue a discharge giuen them from all their sinnes? As for troubles and afflictions, they are sanctified vnto them, and serue to bring them neerer vnto God, and are approued meanes whereby they are broght to a conformity with Christ. True it is,Iob 2, 4. our nature abhorreth nothing more then affliction, so that it is greeuous for the present, and not ioyous. It is well obserued, that when Iesus went vp to the Mountaine to preach, all his Disciples went with him, none forsooke him nor fled from him: but when he went to Mount Caluarie to suffer, they all left him alone. Hee hath at all times many that are ready to follow him by professing, but few are willing to follow him by patient suffering. Wee are content to goe with him into the Temple, but we will not accompany him to the Crosse. Peter shewed this too plainely, both by his words and by his practise. When Christ once made mention of his suffering, he said vnto him,Math. 15, 22. Master, pitty thy selfe. And when he was in the High-Priests hall, & was assaulted and tempted, for feare of the persecutors, and danger of death, hee denied his Master. Notwithstanding, we must feare to sinne against Christ, more then to suffer with Christ: forasmuch as if we suffer with him, we shall also be glorified with him. There is nothing can make vs miserable, but that which bringeth vs out of fauour with God, and separateth vs from him: now there is nothing can separate vs from God, but sinne; nothing can destroy the soule, but sinne, and sinne is able to do it. They therefore are truely happy that haue the power and strength of sinne abolished, and are no longer seruants of corruption, but the Lords freemen. Let them reioyce and bee glad, because their names are written in heauen. Christ willeth the seuenty Disciples to reioyce in this, and not so much that the diuels were subdued vnto them: Luke 10. so ought it to be with vs, we should finde no ioy or cō fort in our riches & treasures, and in our store and aboundance of earthly things, in comparison of those vnspeakable benefits which we receiue from Christ, and enioy by Christ. If we had all things without him, they might delight the eye and outward man, but they could not comfort the heart, nor refresh the weary soule:Math. 16, 26. For what is a man profited, if hee shall gaine the whole world, and lose his owne soule? Or what shall a man giue in exchange for his soule? Let vs then learne heereby, what true comfort is, and wherein it consisteth; there is no comfort without Christ: he is the substance of the Gospel, and there is no glad tydings can come to the soule where he is not.
[Verses 9, 10. And euery offering of all the holy things of the children of Israel, which they bring vnto the Priest, shall bee his: & euery mans hallowed things, &c.] In these last words of this diuision, we haue the application or conclusion of the former law, amplified by an argument of the like. God had appointed in his Law, that the Priests should receiue the oblations and hallowed things to sustaine them, Leuit. 10, 12. Now, euen as these things belong vnto them, so God appointeth that such things as are stollen, and haue no owner or heire aliue, shall be brought to them, in case the persons be dead, or not knowne to whom they might of right belong. Thus doth God prouide for the maintenance of them that serued him.
We learne from hence, that the Ministers of the Church, that labour therein,Doctrine. The Mini [...] of the ch [...] ought to be maintained. ought to be maintained of the Church. I will not handle in this place, whether tithes be due by a diuine right, or not: but rather come to the equity of it, that in the time of the Gospel, the Pastours of the Church ought to liue of the Gospel. For if in time of the Law, the Priests that serued at the Altar, had a plentifull allowance, as it were a liberall dyet, as wee haue shewed before; forasmuch as they had benefit by the sacrifices and oblations, by first fruites and tenths, and such like: then it followeth necessarily, that the Ministers of the new Testament should haue also a good reward and recompence for their paines and labours. And it followeth not by equall comparison, but from the lesse to the greater, seeing their office is greater, the least in the kingdom of heauen, being greater then Iohn Baptist. Math. 11.11. and therefore the hire of their labor ought not to be lesse. To this purpose speaketh the Lord by the ministery of Moses, in many places of the Law. In the booke of Genesis, whē Abraham returned from the slaughter of the Kings,Gen. 14. [...] Heb. 7, 4 he gaue him tithes of all the spoiles that he had taken in warre. God had dispersed the Leuites among all the Tribes, and assigned thē Cities to inhabite in all their quarters, to the intent that sound doctrine should be taught throughout the whole Country. They had no inheritance alotted and assigned vnto them; God promiseth to become their portion, and therefore the people ought not to defraud them.Deut 12, 12. The Leuite was euer to be with them that was within their gates. He assigned also to Aaron and his sonnes, a worthy portion, so that none that serued at the Altar, had any want. To this purpose the Apostle speaketh to the Galatians, chapter 6, verse 6. Let him that is taught in the word, communicate vnto him that teacheth in all good things.
This precept the Apostle giueth to them that are taught toward their teachers: wherein he layeth downe these particulars; first, that the Ministers are to be maintained. Secondly, they are to be prouided for at the costs and charges of the Churches. Thirdly, that they are to be sustained honestly, liberally, and bountifully, to the end the mouth of the oxe that treadeth out the corne, might appeare not to be muzled. The elders that rule wel, ought to haue double honour giuen vnto them, 1. Tim. 5.18. Not that all ought to be giuen into the Ministers hands, that they should abound, and others want: that they should liue richly or riotously, & others beggerly, as hypocrites dealt among the Pharisies, and as it is now in the Church of Rome, where they deuoure widows houses, and vnder a colour of this commandement, haue drawne dry the treasures of Princes, and eaten vp the fatte of the land, as their Abbies and Monasteries euery where testifie, so that they haue builded them pallaces and castles like Princes, of the spoiles of other men: but the Apostles meaning is, that they ought to haue an honest pension and contribution giuen vnto them, not abounding in superfluity, but contenting themselues with a sufficiency, according to the rule of the Apostle, Hauing food and rayment, let them bee content.
Reason 1 This trueth is farther confirmed vnto vs by the force of reasons, as it were by strong cordes that cannot be broken. First, the Apostle writing to the Corinthians, handleth this argument at large: where he setteth downe sundry similitudes which serue fitly and notably to illustrate the same, as it were so many lights brought forth to open and discouer the nature of things that are darke and doubtfull. The souldier that goeth forth to battell, [...]or. 9.7. fighteth not at his owne costs, but hath his pay and wages of his Captaine that hath called him. The Planter that planteth trees, eateth of the labour of his hands, and tasteth of the fruit of the things he hath set and grafted. The Shepheard, that feedeth a flocke, eateth of the milke of the flocke. The sower, that goeth out to sow, reapeth that which he hath sowed, and gathereth it into the barne. The Ministers of the Gospel are the Lords souldiers to fight his battels against sinne and Satan, by the two-edged sword of the word: they are the chariots and horsemen of Israel: King. 2.12. [...] 13.14. they plant as gardiners, they sow as husbandmen, they feed as sheepheards; and therefore they all ought to haue a recompense for their labours, and maintenance for their persons, answerable or agreeable to the worke that is in their hands.
Reason 2 Secondly, such as are taught and instructed by the Ministers, are debters vnto them. All honest men are bound to pay their debtes, or else they are no better then theeues. There is a mutuall band and coniunction betweene the Minister and the people: and either of them oweth a necessary duty vnto the other. It is a part of naturall equity, that when we haue receiued a benefit, we should recompence our benefactors. They that haue receiued much are bound to returne the more. This is the reason which the Apostle pointeth out, Rom. 15.27. making the Macedonians and those of Achaia to be debters to them that are of Ierusalem; It hath pleased them verily, and their debters they be: for if the Gentiles haue beene made partakers of their spirituall things, their duty is also to minister vnto them in carnall things. Where he calleth the faith of the Gospel and Christ with all his treasures, the goods of the brethren at Ierusalem, because Christ was promised to the Iewes, and from them saluation came vnto the Gentiles, according to the ancient promise and prophesie, Esay 2.3. Out of Sion shall go forth the law, and the word of the Lord from Ierusalem. As then the Gospel came from them, so now they wanted the carnall goods of the Gentiles, and stood in need of their almes. Now, what are carnall goods, that is, vncertaine and vnsetled and vnstable, in comparison of the spirituall riches and treasures of Christ, if they be weighed in a ballance? Surely nothing at all, & therfore were ye Gentiles more then debters vnto the Iewes. Thus also doth the Apostle reason, 1 Cor. 9.11. If we haue sowen vnto you spirituall things, is it a great thing, if we shall reape your carnall things? Seeing then the hearers are debters to them that haue taught them, they shall neuer be able to discharge themselues of this debt, except they giue according as they haue receiued, and in lieu of thankfulnesse communicate vnto them that haue painefully and plentifully instructed them.
Thirdly, all labourers are worthy of their Reason 3 wages. It is a rule of equity to pay all that haue laboured for vs: and therefore it cannot without iniustice and fraud be denyed, or detained: as Luk. 10.7. Where he saith to the seuenty which he sent before his face into euery Citie whither he himselfe would come,Matth 10.11. Into whatsoeuer house ye enter, first say, Peace be to this house: and in the same house remaine eating and drinking such things as they giue: for the laborer is worthy of his hyre. But the Ministers of the Gospel are labourers: they labour to husband vs to God, and to plant vs as fruitfull trees in his garden: they digge and delue about vs: they plough vp the ground of our hearts, and sow good seede in the farrowes thereof. They labour in the word and doctrine, and care for the Church day and night, and therefore haue right and reason to bee maintained of the Church that are partakers of their labours. Euery trade maintaineth the tradesman, and euery art the artificer. Should it then goe worse with the Minister, then with other Sciences and handy-crafts? and shall he alone complaine that his profession (which is the best of all) hath that recompence which is least of all?
The vses follow to be handled and considered. Vse 1 [Page 344] First, this serueth to reproue such wretched and miserable men as deny them the maintenance that is fit for them, and appointed vnto them. Many there are among vs that thinke it lost and vtterly perished, that is giuen vnto them: that pay them somewhat for a time, but it is thought to be a work more then needs, and therefore afterward grow weary, as of a burden that they cannot beare. These are neuer weary of superfluous expēces which they might both with credit and a good conscience cut off: howbeit if they lay out any thing to further piety and true religion, they repine and grudge at it, as if they were vndone.
Hence it is, that the Apostle saith, Wee should not grow weary of well doing, Gal. 6.9. forasmuch as in due season we shall reape, if we faint not. For hauing in the former words exhorted the people to giue their teachers temporall things, and to communicate vnto them of their goods; he inferreth this conclusion, Let vs not be weary of well doing. He that fainteth in a good course, and giueth ouer before he come to the end, is like to a slothfull husbandman, who, hauing made an entrance to plough and sow, giueth ouer and goeth back, before he haue fully finished his work: or like vnto him in the parable mentioned in ye Gospel, Luk. 14.28. who intending to build a tower, did not sit downe first, and count the cost, whether he had sufficient to finish it, and therefore after he hath laid the foundation and is not able to go through, all that beheld him, began to mocke him, saying, This man began to build, but was not able to make an end. This hath beene the continual practise of this corrupt world, to thinke it euilly bestowed, which is bestowed this way, being like vnto Iudas, when a precious oyntment was powred vpon Christ, and his feet annointed with it, he cried out, What needeth this waste? this might haue beene sold for three hundred pence, and giuen to the poore, Ioh. 12.5. So likewise whatsoeuer is giuen to the Ministers of Christ, is accounted to be bestowed in waste, & such as might as well be spared, as so spent. The zeale of our forefathers in former times was great, they gaue to the Ministers, and pulled not nor pared from them. The Idolatrous Priests that serued Baal, and attended at his altars were well prouided for, and wanted nothing, Gen. 47. Foure hundred false Prophets were richly maintained at Iezebels table, 1 kin. 18.19. wher—as the poore and paineful Leuites, that taught the people diligently, haue bene glad to catch at a crust, and to serue for a morsell of bread, and a sute of apparell. The Popish Priests that worship idols, and maintaine idolatry, haue had aboundance, and know not what it is to want, they haue no experience of necessity. Nothing was thought to be too much or enough to set vp and continue a will worship after the precept and tradition of men.
Such as liued in blindnesse and palpable ignorance, had a zeale to religion, such as it was, and it shall be sufficient to condemne our coldnesse and backewardnesse. It was well said and obserued, that in old time they were wont to say, What shall we giue the man of God, 1 Sam. 9. but now the Church-robbers say, Come, and let vs take the houses of God in our possession, Psal. 83.12. This is an euident token that there is small deuotion in men for the maintenance of true religion, as we shall shew afterward.
Secondly, it putteth the Ministers in mind Vse 2 of their duty, that they ought to labor among them that do maintaine them, and teach them in the word. It is great reason that he which looketh for his hire, should do his worke: and that he which intendeth to liue of the Gospel of Christ, should preach to others the Gospel of Christ. Such as are Drones and will not labor to bring hony to the hiue, are not worthy to eat of the hony. Such as are dumbe-dogges and cannot barke, may not eate of the childrens bread, nor expect or receiue the maintenance that is due to ye Ministers which are painefull. Such will not or cannot labour, and therefore ought not to eate, 2 Thess. 3.10. We must care more for the feeding of the flocke, then of our selues; and feare more the losse of the sheep, then the lacke of the fleece: for which I pray you, is more to be desired and of more price, the sheepe it selfe, or the fleece it carryeth? Is not the sheepe? is it not for them that Christ dyed? and ought we not to leaue ninety and nine in the wildernesse, and seeke out that which is lost, or strayed, that it starue not, and perish?Ezek. 34 2. Woe therefore vnto the shepheards of Israel, that eate and cloathe themselues with the wooll: that strengthen not the diseased neither heale the sicke, nor binde vp the broken, nor bring againe that which was strayed, neither seeke out that which is lost.
Woe vnto such as are entred into a painefull calling, and yet will take no paines in it: that haue a great work to do, and yet leade an idle & lazie life: yt take vpon them the labour of the Ministery, & yet follow their pleasures and pastimes, and doe nothing lesse then labour. What calling requireth greater study, to furnish themselues with matter, and to bring out of their treasury, things, both olde and new? And yet many there are that are entred into it, that scarce bestow one houre in a day, and sometimes in a weeke to preach the word, and to giue euery one in the family their bread in due season.
Hence it is, that some preach not at all, neither thinke it to be their duty to preach to the people. Others doe it so rawly and vnreuerently, that the stuffe they bring will not abide workemanship, and the meate they set forth, is vndigested. Such is their pride and ignorance that they dare vtter whatsoeuer commeth into their idle braines and their foolish mindes: and they feare not to sit [Page 345] downe in the chaire of Moses, that are not worthy to stand at the plough taile, or to sit in the Artificers shop: forasmuch as none of these ordinary trades and occupations can be discharged and performed without some preparation; and yet these dare ascend into the Pulpit, and stand aboue the people in the Name of God, without any meditation. Others there are that are of no ability, neither haue any gifts to teach. None more forward to catch from the people, and none more backeward to preach to the people; for indeed they are not able. What should the Church doe with such blinde guides? When Christ sent his disciples before he went to Ierusalem, to a town that was ouer against them, and told them they should find an asse bound, and a colt with her, cōmanding them to loose them & bring them vnto him, [...]. 21.3. 19.29. and charging them, If any man said ought vnto them, to say that the Lord had need of them: so it were fit that these two-legged and dumbe-tongued asses were loosed & sent away; howbeit we cannot say, that the Lord hath need of them, or that the Church hath need of them. [...]. 5 13. [...] 14.34. Neither can we say, they are the salt of the earth, forasmuch as they haue lost their sauour, and therefore are thenceforth good for nothing but to be cast out, neither are they meete for the land, nor profitable for the dunghill, but to be trodden vnder foot of men.
To these we may ioyne such as are better able to teach, but no whit more willing; that hide their gifts in the earth, and couer them vnder a bushell, like to that vnfaithfull and sloathfull seruant that exercised not the talent he had receiued. The more God hath bestowed vpon them, the more he requireth at their hands. Vse and practise encrease the gifts that are giuen vnto vs: but idlenesse and sluggishnesse doe diminish them. Though they haue mouthes to speake, yet if they open them not, they may be called dumbe dogges, as well as they that are ignorant. Though they haue tongues and throats to vtter a voyce, yet if they hold their peace, they may be called idle shepheards, forasmuch as they are the worke of mens hands, and not of Gods; Though they haue their eyes in their head, and can see farre, yet if they shut them and close them vp, they may be called blinde guides, that take vpon them to direct others, but cannot gouerne themselues. For it is all one to the people, whether their Ministers be ignorant, and cannot teach: or whether they be idle, and will not teach: seeing both these waies the Church goeth to ruine. And if there be any difference, such as are able to preach and will not, do the greater hurt. For touching these poore and silly soules that can doe nothing, they are not much regarded, or followed, euery man can point them out easily: but as for those that are counted great Clearks, and take themselues to be no small fooles, they draw many eyes after them, the people haue a great opiniō of them, they submit themselues vnto them, and seeke no further. They begin to thinke, that if hearing of the word were so necessary for them as some greene heads & precise fellows would make them beleeue, surely then those Ministers would preach more often; for they know Gods will, they are not ignorant of his word. So then, the blind and vnlearned Ministers are hurtfull, but the meanest sort of men in a manner can say of them, Alas, our Minister is no body, he is not able nor meet to teach vs, and therefore we must seeke food abroad, or else we are like to be famished: whereas the other sort are counted graue and stayed men, deepe Diuines, and great scholers, and the hearers so hang vpon their sleeues, that they will heare no other; they checke those that goe about to controlle him or his doings: they say, If wee were out of the way, he would tell vs, and if so much teaching were needfull, he would teach vs: if these things were euill, he would not vse them, for he knoweth what is what as well as the proudest of them all.
Neuerthelesse, Christ our Sauiour teacheth,Luke 10.42. that one thing is necessary, and that is, the hearing of his word: but these haue learned a heerer way to heauen then Christ could shew them; and more wisdome then he could teach them. But let them take heed that their wisdome be not turned into folly, and while they seeke a neerer way to the kingdome of heauen, let them beware lest they neuer come there. For if they wil learne nothing but when they list, and how they list, and of whom they list, and content themselues with a cold collation once in a moneth, or twice in a quarter, or foure times in a yeere, they will hardly attaine to sound knowledge and vnderstanding in the mysteries of godlinesse, and they shall be as farre from science as their teachers are from conscience. Other Ministers there are that so ouerlade themselues with liuings, that their maintenance is greater then their labor, and are willing for single worke to take double wages. They labour in one place, and receiue recompence for their labour in two places. If we should see a day-labourer worke diligently all the yere long with one man, and at the yeeres end aske his hire at the hands of two men, we would account it iniustice, and deny to pay him. These men that now we speake off, who are like vnto Issachar compared to a strong asse couching downe betweene two burdens, can labor but among one people,Gen. 49.14. and yet they will haue maintenance of two Parishes. If they obiect, that they diuide their labours, and take paines among them both: I answer, that helpeth not the matter, forasmuch as while they are absent from them and come not among them, they take as much of them as when they preach vnto them. If the day-labourer (of whom we spake before) should worke halfe the yeere with them, and require of them paiment for the whole yeere, they wold not be so simple to grant it, though [Page 346] they would be so shamelesse to demaund it. These are they that make the calling of the Minister, gainefull rather then painefull, and sildome or neuer thinke of the account which they are to make for the soules committed vnto them: and yet will be sure to haue the greatest maintenance that the Church, or Churches can minister vnto them.
Vse 3 Lastly, as this duty and doctrine serueth for the direction of the Ministers, that as they looke to be maintained, so all are not fit for this office, because they must preach in season and out of season, and not intangle themselues in matters and businesse of the world, that they cannot intend to giue themselues to reading, to exhortation, and doctrine: so it teacheth the people to haue a speciall care of their Ministers, that they leaue them not destitute and distracted for want of necessaries. They watch for our soules, and therefore wee ought to prouide for their bodies. We heard before, that the Apostle willeth the GalathiansGal. 6.6. to communicate of their goods to their Pastours that labour among them. Whereby it appeareth, that in those daies so soone as the Gospel began to be planted, the Ministers of the word began to be neglected in their daily ministration. For as the word it selfe was contemned, so were they also that preached it. If the word it selfe be had in price and estimation, the feete of them that bring glad tidings of peace, will be beautifull vnto vs, Rom. chapter 10. verse 15. And by this note wee may prooue our selues, whether the word be precious vnto vs, or not. If we regard not the Ministers in what condition they liue among vs but leaue thē in a most poore & necessitous estate, it is euident that we make little reckoning of the word it selfe. Where the Ministers are vilified and basely esteemed, it is manifest that the horrible contempt of the word it selfe reigneth there. And this is a notable policy of the diuell, wherby he vndermineth vs and cunningly getteth ground of vs. For he defraudeth the Ministers of their maintenance, that the Church may be spoiled of her Ministers. He knoweth wel, that if the Church should want the Ministers, and haue them taken out of the way, he might rage and rauen at his pleasure, kill and murther freely as he listed:Plutar. in the life of Demosthenes. as if the wolues could get the dogges that kept the flocke into their hands, they would destroy the sheepe without mercy. The diuell is a cruell and sauage wolfe, the Ministers are the keepers of the flocke, and watch ouer it: if they be any way remooued, the diuell will suddenly prey vpon them, and make hauocke of them.
Hence it is, that the Lord saith in the book of Deuteronomy▪ chap. 12.19. Take heed to thy selfe that thou forsake not the Leuite, as long as thou liuest vpon the earth. And in the 14. cha. 27 verse, he repeateth this exhortation againe, The Leuite that is within thy gate, thou shalt not forsake him: for he hath no part nor inheritance with thee. The Leuites were appointed of God to serue him, and to teach his people, that his Law might be knowne among them: and therfore it was great reason they should haue wherewith to maintaine them. A part of the inheritance belonged vnto them, as they descended of the linage of Abraham: howbeit God had put them from it, to the end they should not be combred with earthly things, neither troubled with tillage, nor distracted with any other businesse, but wholly giue themselues to the performance of their duties. And the people also must doe their duties vnto them. Great is the vnthankefulnes of this vnthankefull world. The wretched Idolaters that worship they know not what, spare no cost to maintaine their Priests; wheras in the meane season, such as serue God purely in their places, are in no account, and men are content not only to set light by them, but vtterly to forsake them. And what is the cause of this? surely because they reprooue vs for our sinnes, and suffer not euery man to doe what he listeth: which made the Apostle say, Gal. 4.16. Am I become your enemy, because I tell you the trueth? We all by nature desire liberty, and cannot abide to be touched by Gods word, we will not be reprooued. Wee had rather maintaine such as would neuer speake word vnto vs, then such preachers as exhort diligently, and rebuke sinne powerfully, and discharge their duties carefully. How many are there, that had rather nourish and keepe with great charge a great rabble of greasie Fryars, and an whole Couent of idle Monkes, to chaunt and houle all the day long, then to finde one painefull preacher to speake vnto them as he ought to doe? And how many are there if they might haue their owne choyce, that had rather pay their tithes and giue their money to ignorant persons and idle bellies, that can doe nothing or will doe nothing, then to faithful Pastours that are according to Gods owne heart, and might turne vs from darkenesse to light, and from the power of Satan vnto eternal life? Wherefore it is not without cause, that the Lord would not haue the Ministers forsaken which publish true doctrine in his Name. Neither doth this tend to the benefite of the Ministers, either onely, or principally: but to the good of the people themselues. For such as refuse to maintaine those that bring home vnto them the doctrine of saluation, doe bereaue themselues of the food of their soules, and the bread of life: which is all one as if they should goe about to starue themselues for hunger. When the Ministers teach this trueth of God, that maintenance is due vnto them, they are censured to preach for themselues and to seeke their owne profit, and to pleade their owne causes: howbeit this serueth for the common benefite of the whole people, and the generall welfare of the whole Church of God, that true religion might be maintained, obedience toward God [Page 347] continued, and the vnity of faith established.
So then, the people, in doing some good to the Ministers, doe more good to themselues: they minister to them in temporall things, but they receiue at their hands spirituall and eternall things: and therfore they are not to leaue them and forsake them, but to maintaine them, profit them, & to comfort them of whō they receiue comfort.
11 And the Lord spake vnto Moses saying,
12 Speake vnto the children of Israel, and say vnto them, If any mans wife goe aside, and commit a trespasse against him,
13 And a man lie with her carnally, and it be hid from the eyes of her husband, and bee kept close, and she be defiled, and there be no witnesse against her, neither she be taken with the manner,
14 And the spirit of iealousie come vpon him, and he bee iealous of his wife, and she be defiled: or if the spirit of iealousie come vpon him, & he be iealous of his wife, and she be not defiled:
[...]ent Pe [...] Numer.It is well obserued by some writers, that Moses intreateth in this Chapter of remouing of three impediments and hinderances that were among the people of God, one of vncleannesse, another of vnrighteousnesse, the third of suspicion. We haue spoken already in the former part going before, how impurity is to be banished, and how wrong and iniustice is to be purged. Now we come to consider, how euill surmises and suspicions are also to be taken away; which is done, by setting downe the try all of the suspected wife, whereby the innocency of the woman is reuealed, and the iealousie of the husband is remooued, and the trueth of the matter before hidden, is tryed. Before we spake of such crimes as are open & manifest: now of that which is not certaine, but only suspected: not cleere in it selfe, but doubtfull.
[...]t iealou [...]?But first let vs speake of Iealousie in generall, which is the bane and poison of marriage, and maketh that sociable life, to be vncomfortable, and mingleth it with worse then gall and wormewood. Iealousie therefore is a griefe of mind, arising from hence, that another is iudged to enioy that which we desire to haue wholly and properly as our owne, and none beside vs to possesse any part with vs. Heere then we cannot abide any community, but hate it as our enemy and the right cause of this iealousie. Or we may describe it otherwise on this manner, It is an affection proceeding from feare to haue that communicated to another, which we challenge and couet to retaine as peculiar and proper to our selues alone.
[...]ereof iea [...]ie consi [...].From hence it appeareth farther what the nature of iealousie is, to wit, that it is mixed and compounded, partly of loue, partly of feare, and partly of anger. Of loue, which admitteth no fellow partner in the thing he loueth.Th m. [...]. secund quaest. 28. art. 40. For as the king will suffer no companion to be equall vnto him, or partaker with him in his kingdome: so will the husband suffer no corriuall to mate him in his loue. Of feare, lest another enioy the vse of that which we cannot abide or suffer he should enioy. Of anger, whereby it commeth to passe, that he is ready to breake out to seeke reuenge and punishment vpon him yt hath offended him that way: as Pro 6.34. he beareth no ransome, For Iealousie is the rage of man, therefore he will not spare in the day of vengeance: he will not regard any ransome, neither will he rest content, though thou giuest many giftes. For in this doth the husband suppose, the estimation of his owne person, the dignity of his children, and the honor of his whole family to consist, whiles the wife keepeth the marriage-bed chaste and vndefiled, and giueth no iust occasion to be suspected of dishonesty and vncleannesse. And on the otherside, he accounteth all things in the house turned vpside downe, his person disgraced, his children embased, and his family turned into a stewes by the false dealing, and the leude practise of his vnchast wife. Hence it is, that Salomon saith, A vertuous woman is the crowne of her husband:Prou. 12.4. and contrariwise shee that maketh him ashamed, is as rottennesse in his bones. Wherefore God established this speciall Law in this place, both that false suspicion might be resisted, and that no crime (though neuer so closely and cunningly committed) should be vndetected. For albeit it be practised secretly, it shall be discouered openly, according to the saying of our Sauiour oftentimes repeated in the Gospel,uke 13.2. & 8.17. Matth. 10.26. There is nothing couered that shall not be reuealed: neither hid that shall not be knowne. Now let vs come to the order of the words.
In this tryall of the woman suspected of adultery, we are to consider two points: first,The order of the words. the setting downe of the Law. Secondly, the conclusion of the whole matter. In setting down the law, we are to obserue three points; first, the propounding of the cause is noted. Secondly, the determination of the cause is handled. Thirdly, the issue or euent of the whole processe is declared. Touching the matter or cause it is propounded in these foure verses, to wit, from the 11 to the end of the 14 verse: which is twofold in one and the same point of iealousie; one, if the woman haue committed adultery, from whence ariseth a iust and lawful iealousie: the other, if she haue not committed adultery, whence proceedeth a foolish and an euill grounded iealousie. The first point is propounded on this manner, Put the case a man haue a wife that hath gone aside and deceiued him, and committed fornication, and he doth not certainly know it, neither can euidently prooue it, because he can produce no winesse that saw her, and she will not make a voluntary confession of her fact committed. This is handled in the 11, 12, 13, and [Page 348] part of the 14. verse. The second is set down in this sort, Put case she haue not gone astray, neither hath beene defiled, which is briefly signified in the latter end of the 14. verse. In both these, whether she be guilty, or not guilty, the case is doubtfull, & the husband in perplexity of the matter: and therefore in the next words that come heereafter to be considered, the Lord himselfe deliuereth the way and meanes how the doubt may be dissolued, and that which is secret may be cleared and decided. Thus much touching the order.
Before we come to the doctrine that ariseth from hence, it shall not be vnprofitable or any whit from our purpose to answere such Obiect. 1 questions as arise out of this diuision. And first of all, forasmuch as nothing doth more crosse the law of loue and rule of charity, then to suspect euill of our neighbour, it may bee demaunded, to what end and purpose God giueth liberty to the husband to pursue his wife, following his corrupt humour, and suffereth him to call his wifes name and credit into question, defaming and shaming her with suspicion of adultery, when as oftentimes she is innocent? I answere, Answer. that God dealt with his people two wayes: sometimes he commandeth that which is simply and in it selfe good and honest, and forbiddeth that which in it selfe and owne nature is euill, as when he commandeth to restore, and forbiddeth a witch to liue, and infinite such like precepts.
Againe, sometimes he winketh at some euils that could not be auoyded, as it were bearing with an inconuenience, to remedy and to preuent a mischiefe. To the end they might sly from the greater, he tolerateth and permitteth the lesser euill. This we see euidently in the cause of diuorse, Deut. 24.1. He suffereth them to put away their wiues vpon priuate grudge and dislike, as he doth allow it simply in the case of adultery, Matth. 5.32. and 19.8.9. Not that he euer approued of it, but Christ saith it was for the hardnesse of their hearts, howbeit from the beginning it was not so. The like we might say of marrying many wiues, a common custome among the Patriarkes and godly kings, which was as a mighty streame bearing all things before it, it was permitted but neuer allowed:Mal 2.15. it was practised, but neuer pronounced to be lawfull. Sometimes therefore God giueth lawes, as Lord and God to their consciences, which did binde them for euer: and sometimes as a Lawgiuer, he tolerateth that which he could not take away, as Princes doe such abuses as haue taken roote among their subiects, and are growne to an head, so that custome is turned into another nature. For to beare with corruptions is one thing, and to remooue them is another. So in this place, howsoeuer the iealous head of the surmising husband offendeth against God, when vpon euery light occasion and suspicion he accuseth his wife that is innocent of adultery; yet lest he being wayward and head-strong, should rage and rise against his wife in fury, and lay violent hands hands on her, and so be his owne iudge and executioner, it pleased God to remedy that mischiefe, allowing them an ordinary meanes, to make tryall of their wiues, whether they were guilty, or not guilty of vnfaithfulnes and falsehood toward them. In the meane season God alwayes condemneth iealousie & suspicion arising without iust causes, & forbids to receiue a false accusatiō, not only against their wiues, but against any their friends, neighbors, or enemies, as we shall shew more afterward. And the Priest in this case, if he saw no cause of suspition that he could approue off, no doubt, both might and did put backe the husband and reiect his needlesse tryall; and therefore he is commanded, when he intendeth such a matter, to goe first of all to the Priest, euen as the leapers were sent to the Priest, who did pronounce them either cleane or vncleane, and was made a competent iudge in ye matter. So that al husbands were not altogether left to their libertie, to accuse without cause, & to try without proofe, and to suspect without occasion. And albeit the same allowance be not giuen to the wife, to make tryall of the suspected husband, yea though the spirit of iealousie come vpon her: yet the husband was warned hereby that he is no lesse guilty in the sight of God, who would also find him out in his sinne: and that he ought to deale with all meekenesse and moderation with his wife, as it is noted touching the Pharisees, when Christ said to them that would haue the woman taken in adultetery to be stoned,Ioh. 8.7 9. Let him that is without sinne among you, cast the first stone at her, they which heard it, being conuicted by their owne conscience, went out one by one, beginning at the eldest, euen vnto the last: Thus much touching the first Question.
Againe, others may obiect and say, What Obiect. 2 needed this solemne meanes of purgation, which was to be put in practise by so many seueral ceremonies, some to be done by the husband, some by the wife, & some by the Priest: forasmuch as there was a neerer course, and a more ready way to bring the matter to light? For the high Priest hauing on his breast-plate, might in all doubtful and difficult cases whatsoeuer, haue asked counsell of God, and giuen answer vnto men, as Numb. 27.21. Exod. 28.30. and in the bookes of Samuel. This was practised oftentimes, when the people of God were in distresse, and vncertaine what to doe: Whereas this law of tryall of the suspected wife, was not often, if at any time it was practised. As for that which is read and found in the forged and counterfeit Gospel of Iames, Da [...]d [...] that the blessed Virgin espoused to Ioseph, had these bitter waters giuen vnto her, and that she dranke of them, and thereby cleared her selfe, is no better then a grosse fable of some idle head, hammered in the times of darknesse, [Page 349] and vented abroad to deceiue the simple. I anwere [...]swer. to the obiection, that the hauing of one means is not the taking away of another. True it is, that it is needlesse to be done by more wc may be done by fewer: but repetition and iteration of moe meanes in Gods matters is not needlesse. In earthly things we say commonly, that store is no sore: and that if a man haue two strings to his bow, it is the better, [...]tle. 4.9. so that in all things two are better then one. A more plentifull prouision doth not hurt, but helpe. Howbeit, it pleased God to adde this meanes also to diuers others, to declare how greatly he hateth and detesteth adultery, and that thereby he might terrifie all women, and make them afraide to commit secret sinne, through the reproach and infamy they were compelled to vndergoe, if they should giue any suspicion of adultery vnto their husbands.
Obiect. 3 Lastly, the question must be asked, what is meant in this place by the spirit of iealousie, when it is said, If the spirit of iealousie come vppon him, verse 14. [...]swer. I answer, it is an Hebrew phrase and manner of speaking, noting thereby an eager and earnest desire, a feruent and forward inclination vnto any thing; which are deepely rooted in their hearts. So that the Hebrewes cal all earnest inclinations, and passionate affections by the name of the spirit, as the spirit of lying, 1 King. 22.13. the spirit of giddinesse, Esay 19.14. the spirit of drowsinesse, Esay 29.10. the spirit of vncleannesse, Zach. 13.2. the spirit of fornications, Hos. 14.12. the spirit of errour, 1 Ioh. 4.6. In all which places it signifieth the exceeding forwardnesse and wonderfull pronenesse of mans corrupt nature vnto those euils, as though the soule were wholly set vpon them, and minded nothing else.
Againe, by a figuratiue speech, it pointeth out vnto vs the chiefe author and principall cause from whence it is deriued, euen Satan the vncleane spirit, the euill spirit, the worker of all wickednesse, the first father and founder and fountaine of all sinne whatsoeuer. For euen as when we reade of the spirit of wisedome and meeknesse, the spirit of knowledge and vnderstanding, the spirit of grace and prayer, the spirit of prophesie, of faith, of a sound mind, and such like, it signifieth not only the seuerall effects and gifts, but the author and giuer of them from whence they proceed, to wit, the holy Ghost: so likewise, to apply these things to the point and purpose we haue in hand, the spirit of iealousie mentioned in this place, giueth vs to vnderstand two things: first, the swing and sway that this corrupt affection did beare in this people; as they transgressed sundry wayes against their wiues, both by taking many wiues together, and by putting them away so soone as they displeased them, so they gaue themselues exceedingly to nourish euill thoughts, suspicions, and surmises against them, as if they might vse them at their owne pleasures, and were not giuen them to be their companions, Mal. 2.14. and so made two persons in one flesh.
Secondly, we learne thereby from whence iealousie commeth, to wit, from the euill spirit; the diuell is the authour of it, who soweth the seedes of malice, and setteth debate betweene a man and his wise, and disturbeth their peace and tranquility, and kindleth dissension as it were a fire burning among them, that they might pull downe their house with their owne hands: forasmuch as an house diuided against it selfe cannot stand, and euery kingdome diuided against it selfe, is brought to nought. Matth. 12.25.
Wherefore, heereby they are put in minde to beware and take heed, lest by these blinde and vncertaine suspicions, they offend the Maiesty of God, that hateth and abhorreth all false suspicions, trouble the quietnesse of their owne family, corrupt the ordinance of marriage, and bring a perpetuall slander and reproach vpon themselues.
Thus much of the questions: now we come vnto the doctrine.
And the Lord spake vnto Moses, saying, Speake vnto the children of Israel, and say vnto them, If any mans wife goe aside, &c. In these words we see God maketh a Law touching the iealousie of the husband toward the wife whom he suspecteth of adultery. And albeit this ceremony heere touched be a part of the legall worship which hath no place of practise in the Church of Christ, where no such thing is permitted; and though we neuer read of any that vsed this remedy to rid himselfe of iealousie, & to detect his wiues adultery: yet there is a morall equity in it, wc concerneth vs & all others to the end of the world: & indeed it belongeth to the obseruation of the seuenth commandement, and of the ninth commandement, which require the chastity of the person, and the innocency of our good name. The ende of the seuenth commandement, is to teach, both that as God is the authour of mariage, so he is the reuenger of the breach of it, being the most holy couenant of all other: and that women should not pollute and prostitute themselues to be common through hope of impunity and of escaping without punishment. The scope and drift of the ninth commandement, which forbiddeth false witnesse-bearing, is to take order for the honour and estimation and good name of our brethren, that they bee not slandered and defamed: and if of all our brethren and neighbors, much more of the wife which is the neerest neighbor. So then, God restraining such breaches and abuses, declareth euidently, that hee doth not allow the iealousies that euery fond or hare-braind husband conceiued in those dayes; neither doth enact or establish this Law in fauour of them, but rather in fauour of the innocent wiues, that they bee not headily and hastily cast off without cause, and thereby a way made for more [Page 350] vsuall and more often diuorsements, which were too common already among that people.
Wherefore, he reprooueth and checketh this euil spirit of tormenting iealousie, as hauing no good ground or warrant from God and his word. From hence we learne, that it is the part of a good and godly man,Doctrine. We must interpret all doubtfull things to the best. to interpret all doubtfull things to the best, as much as may be. This we see practised by Iacob, when he saw the party-coloured coate of his sonne Ioseph stained with blood, and knew not what was become of him, he said, It is my sonnes coat an euill beast hath deuoured him, Gen 37.33. Iosepth is without doubt rent in peeces. The matter was doubtfull, how he should come to his end, and very suspicious, the circumstances were to be examined: his brethren were throughly to be examined of the time and place, when and where they found the garment, the place was to bee viewed where he is supposed and suspected to be deuoured, forasmuch as some part and parcell of him would haue remained. When Iezebel was eaten with dogges the skull and the feete, 2 King. 35. and the palmes of her hands remained: so might somewhat of him bee found out, or at least the men of that place were to be asked whether any rauenous beast haunted those quarters. But Iacob was so ouercome with sorrow, that he hath the euill beasts in his owne house, and yet cannot discerne them, and is so carried away with credulity to beleeue the forged tale of his treacherous sonnes, that he least suspecteth where the greatest cause of suspition was, forasmuch as he could not be ignorant that they hated him in former time.Gen. 37.4. But not knowing where the fault lay, nor able to try out the fact, he enterpreteth and expoundeth all in the better part, he concludeth that surely some rauenous beast had torne him in peeces. The like we might say of Izhak the father of Iacob, when he came to him in the name and garments of his eldest brother, being doubfull who it should be, because the voyce was Iacobs voyce, but the hands were the hands of Esau, Ge. 27.22.23. in the end he concluded that it was Iacob, and so blessed him. We haue many examples seruing for confirmation of this truth in the new Testament. In the first Chapter of Matthew, when the virgine Mary was found to bee with child by the holy Ghost, and Ioseph was ignorant what to think of it being espoused vnto him, hee reasoned with himselfe that either she had committed adultery after their contract, or else fornication before the contract: in the end of after he had considered this seriously in his mind he resolueth vpon the lesser, that she had committed fornication, and so belonged to another rather then to him: as Matthew 1.19. Ioseph her husband being a iust man, and not willing to make her a publike example, was minded to put her away priuily, to wit, that she might be giuen to wife to him that had accompanyed with her.
In like maner after that Peter had reproued the Iewes, because they had denyed Christ in the presence of Pilate, preferred a vile cut-throat and murtherer before him, & killed the Prince of life, whom God had raised from the dead and glorified in heauen, and set their sins in order before them: he exhorteth them to repentance, saying vnto them, Now brethen, Acts 3.1 [...]. I wote, that through ignorance ye did it, as did also your rulers.
All sinne is committed either of infirmity or of obstinacy; either of setled purpose, or of frailty: either of knowledge, or of ignorance: and howsoeuer it be committed, it cannot be excused,Luk. 12.47.4 [...] because the seruant that knew his Lords will, and prepared not himselfe, neither did according to his will, shall be beaten with many stripes, but he that knew not, and did commit things worthy of stripes▪ shall be beaten with few stripes, &c. Heb. 6.9. Now the Apostle iudgeth and perswadeth himselfe the best things of them, that they sinned of ignorance rather then of malice.
And in the 26 Chapter of the same booke, Paul, that he might winne Agrippa the king to the kingdome of God, and perswade him to become a Christian, saith vnto him, O king Agrippa, beleeuest thou the Prophets? Acts 26.27. I know that thou beleeuest. It was vncertaine, whether hee would beleeue or not, and therefore by this rhetoricall communication he iudgeth the best, that he beleeued. All these testimonies serue to moue vs to the practise of this duty, that when things are doubtfull and may bee diuersly taken, we ought to expound them with the most fauourable construction, and friendly interpretation, and gentle mitigation.
This point is farther to bee strengthened Reason 1 vnto vs by the force of reason. First of all, it is a signe of charity not to stretch things to the vttermost: as contrariwise it betokeneth little loue and much malice, when wee open our mouthes to speake all manner of euill of our brethren. Hence it is that the wise man saith, Prou. 10.12. Hatred stirreth vp strife, but loue couereth all sinnes.
And the Apostle teacheth as much of charity, 1 Corinth. 13, 5, 6. It doth not behaue it selfe vnseemely, it seeketh not her owne, it is not easily prouoked, it thinketh no euill, it reioyceth not in iniquity, but reioyceth in the truth. If then there be any true charity in vs, to seeke the good, or desire the good of our brethren, we ought to testifie it by this, euen by iudging of their mindes and meanings, of their words and actions according to this rule.
Secondly, it is the rule of common equity, Reason 2 which nature it selfe teacheth, that as we wish to be dealt withall, and to bee done vnto, so ought we to do & deale toward others. Now there is none of vs all, that would willingly be expounded wrongfully, and censured vncharitably, but craue to haue all things taken in the better part. Wee would not haue our words altered, wrested, corrupted, stretched, [Page 351] and strained beyond our meaning, as cloath vpon the tainters aboue measure: and therefore we ought so to behaue our selues toward others. This doth Christ our Sauiour deliuer to his disciples, Matth. 7.12. All things whatsoeuer ye would that men should doe to you, doe ye euen so to them: for this is the Law and the Prophets. We are in this case so to deale with others, as we desire that others should deale with vs: so that as the former reason was grounded vpon charity [...], this is grounded vpon equitie.
Reason 3 Thirdly, it is a signe or fruit of heauenly wisedome giuen vnto vs of God, which teacheth vs how to carry our selues in our callings one toward another. This doth the Apostle Iames lay before vs in his Epistle, chap. 3.17. The wisedome that is from aboue, is first pure, then peaceable, gentle, and easie to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisie. If then, we bee ready alwayes to iudge the best, to speake the best, and to thinke the best of things that are doubtfull, we shall shew our selues to haue the grace of heauenly wisedome, which is a perfect guide to direct vs in the parts of our life. On the other side, to carry our selues strangely and vncharitably toward our brethren, is the note of a man caryed away with that wisedome, which is earthly, sensuall, and diuelish: which is bred beneath in the earth, sauoureth of our corrupt nature, and is taught vnto vs by no other master then the diuell.
Vse 1 Let vs make vse of this point to our selues. First, it teacheth, yt to be whisperers and takers of all in the euill part, is a testimony of an euill conscience, and a token of an euil man. He that is a good man himselfe, doth hardly thinke others to be euill: he that hath a sound heart, and is a true Israelite in whom is no guile, doth not easily suspect others to be hypocrits and dissemblers. Such as come into the Lords courts and present themselues before him, in conscience of their duety, in reuerence of his Maiestie, and for their encrease in true piety, are with much adoe drawn to beleeue, that others draw nigh vnto God with their mouth, and honour him with their lips, [...]. 15.8. and that their hearts are farre from him. Such as labour aboue all things, to approoue themselues before God, the searcher of all hearts, and to do that which they doe in godly sincerity, cannot lightly be perswaded that others are so carnall, as to doe all to be seene of men, [...] 6. [...]. and to please themselues with the foolish praise of mortall men. Contrariwise, such as are prophane in heart, loose in life, filthy in talke, and euery way carnall in conuersation, doe iudge the same of others, and measure them by the deceitfull rule of their owne actions. This is noted as a capitall euill by the Apostle, Rom. 1.29. where he ioyneth together maliciousnesse, enuy, murther, debate, deceit, malignity, whisperers, backebyters, haters of God, despitefull, such as are without naturall affection, vnplacable, and vnmercifull, and sheweth that such are full of all vnrighteousnesse. WhisperersWhat whisperers are. are they, that by close and secret accusations raise suspicions and surmises, and sow the seedes of strife and contention, whence is reaped too plentifull a crop of malice and mischiefe. They set friends together by the eares, and oftentimes as with a violent winde ouerthrow whole houses and cities, and turne them into dust and ashes: assuring our selues that where enuying and strife is, Iam. 3.16. there is confusion and euery euill worke. Whatsoeuer they heare of others, they are ready to cary to others with a swift foot, and a corrupt tongue, and a malicious heart, to kindle the coales of hatred among men. They liue by the fallings out of others, and thriue by iarres, as the carrion crowes doe vpon the carcasse. If they know any occasion of anger to arise, they are at hand to turne it into wrath and malice, and to make the parties thereby to be farther from reconciliation; like to Achitophel when Dauid and Absalom were vp in armes, who by his diuellish policy deuised a meanes to cut off al hope of reconcilement and of vniting them together againe.2 Sam. 16.21. Or they are like to male-contents, that had rather liue vpon the spoiles of others, then take paines themselues, wishing that all things were in a tumult, confusion, and combustion, that they might catch the goods belonging vnto others, & holding this principle, that it is good fishing in troubled waters.
Wherefore it is a notable exhortation of the wise man, Prou. 6.16, 17, 18. 19. These sixe things doth the Lord hate yea seuen are an abomination vnto him: a proude looke, a lying tongue, and hands that shed innocent blood, an heart that deuiseth wicked imaginations, feet that be swift in running to mischiefe, a false witnesse that speaketh lyes, and him that soweth discord among brethren. Of this kinde there are many seuerall sorts: first, a relation of the bare words against the meaning, as Matth. 26.69. At the last came false witnesses, and said, This fellow said, I am able to destroy the Temple of God, and to build it in three dayes. Christ spake some such words, Ioh. 2.19. but neither altogether the same, neither to the same end and purpose, because he spake of the Temple of his body.
This is a breach of the ninth commandement, the which albeit it be more cunning in the rest, yet it argueth greater malice, when for want of other matter, and better proofe, we set their owne words vpon the racke, and stretch euery ioynt of them out of their place.
Secondly, to open the secret sinnes of our neighbour to any man, especially if hee commit them of infirmitie; contrary to the general rule of Christ, Matthew 18. verse 15. If thy brother shall trespasse against thee, goe and tell him his fault betweene thee and him alone: if he shall heare thee, thou hast gained thy brother.
This is the right and ready way to gaine our brother, to make his sinne secret and as it were to couer it with a garment, so long as [Page 352] there is any hope by priuate exhortation and admonition to winne him. To blaze abroad and to publish to the knowledge of others their frailty, is not the way to gaine them, but to stirre them vp against vs, and to harden their hearts, and to stop their eares when wee speake vnto them. For except it appeare vnto those whom we exhort or reprooue, that wee loue them, and that our admonitions proceed from that fountaine, we shall neuer doe them any good, neither will they euer regard our words, but they will seeme harsh and vnpleasant vnto them.
Thirdly, euill suspicions, when nothing can be done of our brother, be it neuer so honest or religious, but we suspect the worst of it, and speake the worst of it; whereas loue is not suspicious, but hopeth all things, endureth all things, beareth all things, beleeueth all things, 1 Cor. 13.7. Hence it is, that the Apostle teacheth, that the end of the commandement is charity out of a pure heart, and of a good conscience, and of faith vnfained, 1 Tim. 1.5. and in the last Chapter of that Epistle, he yoketh enuy, strife, railings, and euil surmisings together, the which whosoeuer follow after, do know nothing concerning godlinesse.
Lastly, to accuse our neighbour for that which is true and certaine through hatred and malice, and with a purpose to hurt and destroy (if we can) him that we accuse, and against whom we complaine: as appeareth, 1 Sam. 22.9. in the example of that dogged and diuellish enemy Doeg, who was appointed ouer the seruants of Saul: he said, I saw the sonne of Ishai when he came to Nob, to Ahimelech the sonne of Ahitub, who asked counsel of the Lord for him, and gaue him victuals, and the sword of Goliah: of whom Dauid sath in one of his Psalmes, Thy tongue deuiseth mischiefes, Psal. 52.2, 3, 4. like a sharpe razor, working deceitfully: thou louest euill more then good, and lying rather then to speake righteousnesse: thou louest all deuouring words, O thou deceitfull tongue. All these particular points teach vs, to beware of whispering, and construing of all things in the euill part.
Vse 2 Secondly, it condemneth all rash iudgement, when we iudge amisse of others, both of an euill minde, and for some euill end. Christ giueth vs warning to beware of this wickednesse, Matth. 7.1, 2. Iudge not, that ye be not iudged: for with what measure ye mete, it shal be measured to you againe. And the Apostle Iames maketh the like exhortation, chap. 3.1.2. My brethren, be not many masters, knowing that wee shall receiue the greater condemnation, for in many things we offend all. Cicer. act. 2. in Verr. These rash and rigorous iudges neuer regard nor consider their owne offences: they can search and sift into other mens actions, as men winnow wheate, and yet are carelesse of themselues. The heathen accounted it intolerable, to reprooue other men when themselues are as faulty. This is no better then Pharisaicall hypocrisie. This is done diuerse wayes. The first is, when a man hath done good things holily, purely,The fir [...] [...] of iudge [...] and sincerely, we iudge them done hypocritically, dissemblingly, and wickedly.
This iudgement is a wrong iudgement, and forbidden in the word of God. This was the practise of the diuell toward Iob, chap. 1.9. and 2.4. He was a iust man, one that feared God, and eschewed euill. Satan charged him to doe all hypocritically, only because God had blessed him, and made an hedge about him, and about his house, and about all that hee had on euery side, so that his substance was increased in the land: and therefore he suggesteth, that if God would put forth his hand now, and touch all that he had, he would curse him to his face. As the diuell himselfe dealeth, so deale the children of the diuel with the faithfull. He is the old serpent which deceiueth the world, and accuseth our brethren before our God day and night, Reuel. 12.9.10. so also doe his children that beare his image, and are transformed into his likenesse. These are vniust and wrongfull censurers of the deedes and actions of other men, whereof there are many in the world.
If the godly giue themselues to prayer, a duty that God so often commandeth, and his children haue so often practised with great fruit and successe, and would not omit or giue ouer, though it should cost them their liues, Dan. 6.11. it is censured to be counterfeit holinesse. If they be troubled more then other men, and are chastened euery day, their enemies hit it in their teeth, that they are plagued for their sinnes. If they be afflicted in conscience, that they feele the burden of their sinnes pressing sore vpon thē, they are iudged to be madde and out of their wits. If they delight to heare the word publikely, and to be conuersant in reading and searching of the Scriptures priuately, they are accused to be precise: and whatsoeuer they doe, they shall be charged to do it, not sincerely, but corruptly: not in trueth, but in outward shew: not from the heart, but from the mouth and lips onely. This was the offence of Eli toward Hannah, he being a weake man full of infirmities, though otherwise godly and diligent in his office. For when he saw, how onely her lippes mooued, 1 Sam. 1.13 14. but her voyce was not heard, because she spake in her heart to God by prayer, he thought she had beene drunken, and he said vnto her, How long wilt thou be drunken? put away thy wine from thee. See, how ready he was to iudge amisse of her action, and to call good euill. This was also the sin of Iobs wife, and of his friends, they thought him to be an hollow hypocrite, and a deep dissembler, because they saw him strangely visited by so strange a visitation, Iob 4.7. Thus did the wicked Iewes vsurpe authority ouer the Gentiles, and censured them at their owne pleasures, they said vnto them, Esay 65.5. Stand apart, come not neere me, for I am holier then thou; and yet they were greeuous sinners themselues, as a smoake in [Page 353] Gods eyes, and as fire that burneth continually.
So when the Apostles, were filled with the holy Ghost, and began to speake with other tongues, as the spirit gaue them vtterance; others mocked them, and said, They are full of new wine, Acts 2.13. This iudgement is iustly condemned, being quite contrary to the rule of loue, which doth interpret all things in the best part, and is in nothing suspicious: and therefore we ought not to iudge wrongfully, corruptly, and maliciously of those godly actions, which we see the children of God to doe. And if it shal fal out at any time (as it may fall out many times) that we be laden with the burden of such surmises and sinister suspicions of hypocrisie and a double heart; yet we are not to be daunted and dismayed by them, or to giue ouer our hold in the faith, but know assuredly that this is no new thing, and therefore no strange matter is befallen vnto vs. The dearest Saints and seruants of God haue felt this euill, and haue had experience of this mischiefe of the tongue. We must not looke for an higher estate, or better condition, then Christ and his Apostles had. When he sought to destroy the kingdome of Satan, and cast out diuels by the finger of God, they charged him to doe it by the power of Satan, Matth. 12.24. It were intolerable pride and presumption, for the seruant to climbe higher then his Lord, or the disciple to striue to be aboue his Master.
The second kind of iudging, [...]e second [...]d of iudge [...]ent. is when men haue committed euill things, which of themselues are worthy to be condemned, and wee iudge them that haue so offended to be without all hope of repentance or recouery, and to be cast off for euer, to be out of Gods fauour, and to be reprobates. This is not onely to arrogate a mastership ouer them, but to step vp into the seat and secrets of God. For who hath reuealed that vnto vs? or who hath been of his counsell? The things reuealed in the word belong vnto vs and to our children, but secret things to the Lord, Deut. 29.29. That this iudgement is altogether forbidden, may appeare both by precepts that restraine it, & by examples that condemne it. Euill men must be instructed with meekenesse, not condemned with rigour and rashnesse, proouing if God peraduenture will giue them repentance to the acknowledging of the trueth, and that they may recouer themselues out of the snare of the diuell, who are taken captiue by him to do his will, 2 Tim. 2.25 26. Likewise the Apostle setteth down the like commandement, 1 Cor. 4.5. Iudge nothing before the time, vntill the Lord come, who both will bring to light the hidden things of darkenesse, and will make manifest the counsels of the hearts; and then shall euery man haue praise of God. Let vs to these precepts adde such examples as wee find in Scripture, and out of many, select and sort out some few. Manasseh king of Israel is one of the most memorable obiects of Gods mercy; he was a sorcerer and coniurer, an idolater and murtherer, he made his sonnes passe through the fire, he dealt with a familiar spirit, and vsed witchcraft, he made Iudah, and the inhabitants of Ierusalem to erre, and to doe worse then the heathen whom the Lord had destroyed before the children of Israel, 2 Chro. 33.6.9. yet when he humbled himselfe, and prayed vnto God, he was pardoned. Mary Magdalene was a woman defamed and defiled with much sin, out of whom were cast seuen diuels, yet shee was conuerted and accepted. Paul acknowledgeth himselfe not worthy to be called an Apostle or disciple of Christ, he had beene an oppressour, a blasphemer, and a persecuter of the Church of God; yet he was receiued to mercy, because he did it ignorantly through vnbeleefe, 1 Tim. 1.13. The Iailer mentioned in the Acts of the Apostles dealt very roughly with Paul and Silas, and cast them into the inner prison, and made their feet fast in the stockes: but when God once touched his heart, suddainely he called for a light, and came leaping in, and trembled, saying, Sirs, Acts 16.30. what must I doe to be saued? I will conclude this point with the example of the theefe that was condemned for theft, and crucified with Christ, he had spent all his dayes in his wicked and vngodly courses, he was no better then his fellow, they had one purse and determined to fill their houses with spoile, and priuily laid wait for the innocent without cause, and continued thus vntill the end of their liues: yet God in mercy looked vpon one of them, and called him to the state of grace, as it were at the last gaspe, and pulled him as a brand out of the fire, saying vnto him, This day shalt thou be with me in Paradise, Luke 23.43. A man would haue thought that these, at least some of them, had bene desperate persons, forlorne men, without hope of repentance or likelihood of saluation: and yet behold how God that hath the hearts of all men in his owne hand, turneth whom hee pleaseth into the right way and when it pleaseth him, like the housholder in the Gospel, in who called labourers into his vineyard at all houres of the day, Mat. 20. The meditation of these things ought to stay vs from corrupt iudgement, which argueth that we are destitute of true loue toward our brethrē, to guide vs in all our dealings with them.
The third kinde of iudgementThe third kind of iudgement. is occupied about things indifferent. The first was touching good things: the second touching euil things. The first is when good men are made hypocrites, the second is when euill men are made reprobates. The first is, when good actions are made bad: the second, when bad actions are made worse then they are, as if they separated and secluded from heauen. The third is concerning indifferent things, that in themselues and their owne nature are neither good nor euill. In this we offend, when men doe things indifferent, which being things Lawfull may bee done either in faith or without [Page 344] faith, either with a cleane heart or an vncleane: and we iudge such an action to be wicked; which notwithstanding cannot be so censured, but is to be accounted good or euill according to the intention or affection of the doer.
Our Sauiour Christ did conuerse much with Publicans and sinners, to the end hee might doe them good by drawing them to God from the kingdome of Satan, and making them inheritors of the kingdome of his Father. A worke which in all respects was most righteous and holy, yet they iudged him to be a friend and fauourer of wicked men, as Luke 7.33, 34. Iohn Baptist came, neither eating bread, nor drinking wine, and ye say, He hath the diuell: the Sonne of man is come, and eateth and drinketh, and ye say, Behold, a man which is a glutton, and a wine-bibber, a friend of Publicanes and sinners. So when we speake louingly and kindly, we are censured to be flatterers. Thus was Dauids kindnesse ill accepted, and worse rewarded of Hanun king of the Ammonites: for when he sent his seruants to comfort him after the death of his father,2 Sam. 10.3.4. his Nobles perswaded him that he sent not his seruants to shew him any kindnesse, but to be as spies to search the citie, and to seeke meanes to ouerthrow it.
This kinde of iudgement the Apostle forbiddeth, Rom. 14.3.4. Let not him that eateth, despise him that eateth not; and let not him that eateth not, iudge him that eateth, for God hath receiued him: who art thou that iudgest another mans seruant? to his owne master he standeth or falleth: yea, he shall be holden vp for God is able to make him stand. Eating or not eating, is a thing indiffrent, & therfore free to do or not to do, so that it be without offence. Wherefore it is a breach of charity (which cannot iudge of the secrets of the heart) to make a rent in the Church for so small a matter, as it were of a sparke to kindle a great fire. Such as were strong in faith, and did eate all things without difference, knowing that they are sanctified by the word of God and prayer, 1. Tim. 4.5. did despise the weak that did not eate, and were perswaded they ought not freely without difference to eate all things: they called them to vse their liberty and eat of all that is sold in the shambles, and such as refused, they laughed them to scorne as Iewes by imitation not Christians by profession. On the otherside, these weake ones, not instructed in the liberty that Christ had purchased, did disdaine them as prophane persons, as enemies of Moses, and transgressors of the Law of God and made scruple of conscience, to eat that which they accounted vncleane. Thus did both sorts sinne, and offend against God and their brethren.
The like we might say, touching difference of dayes, which we spake before of diuersitie of meates;Rom. 14.5. This man esteemeth one day aboue another day, & another man counteth euery day alike: let euery man be fully perswaded in his mind. Thus we see, that in things indifferent,Conte [...] alwayes about the [...] in diffe [...]en [...] euen in the Apostles times, the Church hath beene oftentimes shaken, and in a manner rent and torne in peeces, like a ship that is riuen and in danger of drowning. For it hath so bitterly contended about ceremonies, that it hath beene like almost to lose the substance; as if the seruants in a house should wrangle so long whether it be swept cleane enough, vntill euery one in a manner forget to doe his duty. And if such contention arose while the master builders were yet aliue, and the chiefe pillars of the house of God remained to beare vp the building, and to put them to silence that sought to vndermine it: alasse how may wee thinke it went with the Church, after their departure? It is needlesse heere to remember, what a trouble and Tragedy, Victor, Euseb [...]. 5. cap. 14. sometimes Bishop of Rome, stirred vp in ye Church, about the keeping of Easter, and touching vnleauened bread: as men should contend and go together by the eares about the shadow of an asse, or the haire of a goate,Eras [...] [...] ▪ cent. 3. [...]. 1. or striue about smoake and matter of no value.
And yet this controuersie occupied the heads and pennes, and tongues of the learned, almost in all places where the Gospel was preached, and Christianity professed: yea, they proceeded in bitternesse of spirit so farre, that some were ready to excommunicate others. But we need not fetch examples so farre from home. I would we had not lamentable experience of the trueth heereof among our selues, these stirres and hurly-burlies remaining in remembrance, and as it were freshly bleeding before our eyes, the which euery one should carry water to quench, rather then poure oyle into the fire to make the flame greater: and bring a garment to couer the nakednesse of those that haue raised them, rather then lay them more bare.
The peace of the Church ought to bee so deare vnto vs, that we should buy it though at an vnreasonable rate; and albeit it fly from vs, wee ought to pursue after it, so that it should not be forsaken through vs, neither should brethren contemne or condemne one another for trifles. Let the strong yeeld and condescend to the weake, and this is to their praise and glory. God receiueth both the strong and weake as his children, so that they are partakers of the adoption of sonnes: and therefore it is a great shame and reproach to despise or despite one another, forasmuch as that dishonour returneth vpon God their Master.
Let vs account those as the sonnes of God, as the members of Christ, and as parts of the Church, which professe the faith, and ioyne with vs in the word and Sacraments, and professe the same communion of Saints.Rom. 1. [...]. Let vs not condemne another mans seruant, as if we had iurisdiction and authoritie ouer him: but the strong haue no power ouer ye weake, nor these haue no power ouer them; for neither of them [Page 355] are masters ouer other, both of them beeing seruants of one common Lord and Master, who accepteth and receiueth thē for his owne seruants. Both of them then are another mans seruants: both of them are fellow-seruants, & subiect alike to their Master, before whose iudgment seat we must appeare, Rom. 14, 10, 12. and euery one of vs giue an account of himselfe to God. Wherefore, it is an vniust thing for one seruant to iudge another seruant, much more to condemne him. Let euery man be perswaded of his worke in his owne heart, and doe nothing with a doubtfull conscience, whether it please God or not. Let the word of God be the rule of our faith, whereby his will is fully knowne, and sufficiently proued. Let vs in all things giue thankes vnto God, whether we be strong or weake, young or olde in the faith: and let this be the end of all our actions, and of our whole life, to wit, the glory of God. For as he is the beginning, of whom are all things: so hee is the end to which all things tend and are to be referred, inasmuch as he hath made all things for himselfe, so that we must conclude with the Apostle; Of him, and through him, and for him are all things, to him be glory for euer, Amen, Rom. 11, 36. Let vs know, that as wee are not to liue vnto our selues, so we shall not die vnto our selues. We are not our owne, to do what we list, for that were to liue to the flesh: if we liue, wee must liue to the Lord, that when we die, we may die to the Lord. Let vs consider that it belongeth to Christ to iudge of the workes & consciences of others, we shall stand to be iudged at the tribunall seat of this common Iudge, & therefore ought not to iudge one another. Let vs not lay snares to entrap, and stumbling blockes to offend our brethren, and baits to entangle them, and hookes to catch them, that we may prey vpon them: For woe to that man by whom the offence commeth; [...]th. 18, 7. which is as much as to lay a stone in the way, whereat the vnwary passengers may stumble. Let vs walke by the rule of loue, and take heed we hurt not our brethren, for whom Christ died: and as in the members of the body, wee fauour and tenderly touch that part which is weake, and if need require, binde it vp and heale it: so it ought to bee in the mysticall body of Christ Iesus, that is, the Church; we must loue, cherish, and strengthen one another, and do seruice one to another. Such then as greeue, vex, hurt, and damnifie one another, are destitute of charity, which is a band to knit vs together. Let vs not striue about things indifferent, that are neither good nor euill: the kingdome of heauen doth not stand in them, neither doth the doing or not doing of them simply please God, neither doth the saluation of the Church consist in them, according to the saying of the Apostle, 1 Cor. 8, 8, 9. Meate maketh vs not acceptable to God, for neither if we eate, haue we the more; neither if we eate not, haue we the lesse: but take heed lest by any meanes this power of yours be an occasion of falling to them that are weake. And in the Epistle to the Romanes, hee saith, chap. 14, 17. The kingdome of God is not meate, nor drinke, but righteousnesse, and peace, and ioy in the holy Ghost: and 1 Tim. 4, 8. Bodily exercise profiteth little, but godlinesse is profitable to all things, &c. To conclude, let vs doe those things that belong to peace, and beware of strife & contention; if any man list to contend about these things, we haue no such custome, neither the Churches of God: let vs ioyne heart & hand together to edifie the Church, as they that build an house do communicate their labors, vntill they haue finished and made an ende of their worke.
But some man may say, Obiection. Is all manner of iudgement vnlawfull? Or is a man in all cases forbidden to iudge? I answer, Answer. No: there are some iudgements lawfull, and these both are publike and priuate.
The first is the iudgement of the Magistrate, whose office is to try the liues and actions of men, that they may punish offenders, and reward them that do well. It is their duty to sing both mercy and iudgement. Psal. 101, 1. They beare not the sword in vaine,Rom. 13, 3. but are appointed as well for terrour of euill dooers, as for the praise of them that do well.
The second is the iudgement of the Minister, who, in the dispensation of the word, and preaching of the Gospel, iudgeth the actions of his hearers, reproouing and condemning them for their sinnes. Thus the vnbeleeuer is said to be iudged, 1 Cor. 14, 24. If all prophesie, and there come in one that beleeueth not, or one vnlearned, he is conuinced of all, hee is iudged of all. Hence it is, that Noah a Preacher of righteousnesse, is saide to haue condemned the olde world, Hebr. 11, 7. When the vnbeleeuing Iewes heard Peter preach vnto them touching saluation through Christ whom they had crucified, they were pricked in their hearts, and said to him & to the rest of the Apostles,Acts 2, 37, and 14, 26. Men and brethren, what shall we doe? Felix the Gouernour, hearing Paul prophesie, that is, to reason of righteousnesse, temperance, and iudgement to come, trembled, and was afraid to heare him any longer, being conuinced by the word and his owne conscience. The word of God is liuely and mighty, it pierceth deepe, and entreth into the thoughts, discouering ye things that are most secret.
The third is the iudgement of a Christian and faithfull brother, exhorting and admonishing vs for our good. This is commanded in many places of the Scripture. Moses warneth vs, that we should not hate our brother in our harts but plainely reproue him, and not suffer sinne to dwell in him, or to rest vpon him, or to preuaile against him, Leuit. 19, 17. It is our duty to stirre vp one another to good things. Whē an house is to be reared & set vp, al the neighbours gather together, and set to their hands to helpe it forward; no man is idle, but euery one is busie, some by lifting, some by carrying [Page 356] others by ordering the whole businesse to finish the frame: so ought it to bee among vs that haue a better building in hand, wee are Gods building, 1 Cor. 3, 9. and Gods house, Heb. 3, 6. If we hold fast that confidence and reioycing of hope vnto the end: and therefore as we haue a greater worke in hand, so wee ought to bee more faithfull in it, and more busie about it, exhorting one another while it is called to day, lest any of vs be hardened through the deceitfulnesse of sinne, Heb. 3, 13. and considering one another, to prouoke vnto loue & to good workes, not forsaking the fellowship that we haue among our selues, as the manner of some is: and so much the more carefull ought we to be hereof,Heb. 10, 25. because we know the day of the Lord and of our account draweth neere. And as wee sit in iudgement vpon others by exhorting of thē, so we doe by threatning and reprouing much more, as occasion serueth, and need requireth. Thus did Iohn the Baptist call the Pharisees & Sadduces that came to his baptisme, a generation of vipers: Math. 3, 7. and 23, 14, 23, 25. so Christ calleth the Scribes and Pharisees oftentimes hypocrites, desiring to do all things to be seene of men, Math. 6, deuouring widdowes houses vnder a colour of long prayer, tithing mint & cummin, making cleane the vtter side of the cup and platter, but within were full of bribery and excesse, Mat. 23, 14, 23, 25. Thus he painteth them out in their colours, that others might beware of them, and none be deceiued by them. So hee called Herod a foxe, discouering his subtilty and deepe deuises, that other men might bee admonished to take heed of him. So then to conclude, we must vnderstand, that the things commonly reprehended, are eyther doubtfull, or manifest. The doubtfull are not to be reprehended, whether in themselues they bee true or false, worthy or not worthy of reproofe, because as it was said before, loue is not suspitious, but couereth the multitude of sinnes, and interpreteth all things to the best, and expecteth with patience vntill the light manifest, and time discouer the things that are as yet hidden in darknesse. This is to be obserued in doubtfull things, wherein lyeth such a difficulty, that we cannot iudge them without deseruing to be iudged our selues; and yet the vngodly and prophane persons feare not to proceed against the godly in this kind. Those things which are manifestly knowne, are eyther good, or euill. A thing which is good, is to he commended of vs, and nothing to be detracted from the worthinesse and excellency thereof, whether it be in our friends or enemies: nay, we are to praise and laud ye Name of God for his graces bestowed vpon them, and to take them as a patterne to follow. If it be euill, we are commanded to admonish and exhort, and reproue our brother: and if he be our friend,Deut. 13, 6. which is as our owne soule, we ought so much the rather to do it, howbeit alwaies in loue, mildnesse, patience, and compassion. The euill deeds which are manifest, as they must be reprehended, so they may be iudged, considering that Salomon saith, Prou. 24, 24, 25. He that saith vnto the wicked, Thou art righteous, him shall the people curse; Nations shall abhorre him: but to them that rebuke him shall bee delight, and a good blessing shall come vpon them. Of such deeds as are manifestly good or euill, the Prophet Esay speaketh, chap. 5, 20. Woe vnto them that call euill good, and good euill: that put darkenesse for light, and light for darknesse: that put bitter for sweet, and sweet for bitter.
Whereby we do learne, how to answer the ignorant obiection of foolish men, Obiect. who whē they offend by continuall and common swearing, by lying, by blasphemy, by prophaning of the Sabbath, by the contempt of the word, by whoredome, by drunkennesse, & such like workes of darknesse, being reproued for the same by the word, & Gods iudgments threatned against them, are ready to say, You are not to iudge of me, no more then I am to iudge of you: there be many now adaies will take vpon them to iudge men, I am sure they do not learne that in Gods booke, which saith, Iudge not, and ye shall not be iudged: They go beyond their commission, they take vpon them Gods office, for he is our Iudge. See heere the peeuishnesse and partiality of these men, to whom it may said, that out of their owne mouthes they may be iudged. For who are they that trespasse against their brethren, & transgresse against the Law of God more then they, or who sit in the seat of God proudly, & vsurpe a mastership and authority to iudge euen the thoughts of mens hearts beside themselues? Who are they that bolster out euill in themselues, in their companions, and consorts, and cannot abide that any good should bee done by others, like those that would neither enter into the kingdome of heauen themselues, neither suffer them that would enter, but forbad them? Lu. 11, 52. Euery tree is knowne by his fruite. If I see a tree bring foorth good fruite, am I become a Iudge, if I say, this is a good tree? And if I see euill fruite, or no fruite, do I steppe vp into the place of God, if I say, this is an euill tree? In like manner, if a man see a common drunkard, or heare a wretched swearer, or marke a continuall contemner of the Lords day, and such as make a practise of all sinne boldly, and are not ashamed; if he say, assuredly this is a naughty fellow, doth he iudge, because he speaketh the truth, and telleth what he is, and warneth others to beware of him What? Shall he account him a good man, whē he seeth he is starke naught? but thē he should be vnder the Prophets curse, and bring a woe vpon his head, because he calleth euill good, and bitter sweete; and darknesse light; as we heard before. And indeed if we will speake the truth, such need not to be iudged of vs, inasmuch as they haue giuen iudgement of themselues, and haue shewed euidently what they are.
Touching the words of Christ alledged and [Page 357] pretended by them, Iudge not, and ye shall not be iudged, Math. 7, 1. they do not forbid all kinde of iudgement, but condemne that which is corrupt, rash, and vnlawfull, which one man giueth vniustly, vnaduisedly, and vndiscreetly of another; as when we can espy quickly, small faults in others, & are blinde to discerne grosser and greater in our selues. This practise of rash iudgement breaketh out of themselues, as euill sauours out of a rotten & corrupt body: for let a man be more carefull then themselues to serue God, and to walke in his waies, they will by and by enter into the secrets of his heart (which God onely knoweth) & not sticke proudly & peremptorily to pronounce that they are hypocrites: whereas let a man shew them out of the plaine word of God, the prophanenesse of their hearts manifested by the greeuous corruptions of their liues, & the open abhominations committed by them in all their waies, they wil answer readily, you ought not to iudge: so that it falleth full vpon them, which the Apostle alledgeth against such men, Rom. 2, 1, 2. Thou art inexcusable, O man, whosoeuer thou art that iudgest: for wherein thou iudgest another, thou condemnest thy selfe, for thou that iudgest, doest the same things: but wee are sure that the iudgement of God is according to truth against them that commit such things.
Ʋse 3 Lastly, be carefull of this duty to maintaine the good name of our brother, which is more worth then all riches, and of greater value thē precious stones. We ought to thinke of euery one as well as may be, and extend our charity as farre as possibly we can, albeit they be our vtter enemies; forasmuch as loue thinketh not euill, as the Apostle saith, 1 Cor. 13, 5 and in the practise of loue we are to be followers of the example of God himselfe, that we may thereby shew our selues to be his children, who maketh his Sunne to rise on the euill and on the good, [...]th. 5, 45. and sendeth raine on the iust and on the vniust. So ought we to loue our enemies, to blesse them that curse vs, to do good to them that hate vs, and to pray for them which despitefully vse vs and persecute vs. Iohn in his first Epistle chargeth vs to loue one another in deed and in truth, [...]hn 3, 18. not in word or in tongue, or from the lippes onely. And Paul chargeth vs to esteeme of others, better then of our selues, through lowlinesse of minde, Phil. 2, 3.
[...]nches of [...] vse.This vse is as a stocke that hath many branches, and disperseth it selfe diuers and sundry waies. First of all, we are willed to reioyce and be glad, when the pleasant sauour of our brothers good name (as a precious & sweet ointment to the nostrils) commeth abroad to his praise and commendation. To heare euill of him should no more affect vs and delight vs, then an euill smell which we abhorre and cannot abide, but shunne it as farre as we can, and testifie our dislike of it. We are to be glad for the credite and good estimation of our neighbour. This is a most worthy and principall fruite of the Spirit, set downe by the Apostle, Gal. 5. ver. 22. The fruite of the Spirit is loue, ioy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance; against such there is no law. And in the Epistle to the Romanes, he thanketh God for them all, because their faith was spread abroad throughout the whole world, Rom. 1, 8. In like manner Iethro the father in law of Moses came vnto him in the wildernesse, and reioyced for all the goodnesse which the Lord had done to Israel, when he had deliuered them out of the hand of the Egyptians, and brought them ouer the red sea, Exod. 18, 9. So it ought to bee with vs, whēsoeuer any good befalleth others, we ought to account it as our owne; as wee haue our part in the profite of it, so ought we to reioyce for it. It is so in the members of our naturall body, and it should likewise be so in the members of the mysticall body of Christ Iesus.
Secondly, wee are bound to acknowledge the good things we see in our neighbours, and to speake of the same. The Apostle warneth vs, that we should speake euill of no man, Tit. 3, 2. For this is vnseemely and vnlawfull for them that professe the faith of Christ, and the feare of God. Which reproueth those that in company of others, at common feasts & meetings make many of their brethren their tabletalke, and defame them with their euill reports. The Apostle speaking of Timothy, noteth that the brethren reported well of him. Acts 16, 2. prouided alwaies, that we allow not of the faults & offences that are in them, as 2 Chron. 25, 2, & 27, 2. Contrary to this duty are many abuses which wee are to consider; First, to hide the good things that are in them, and to smother and conceale them, as fire is raked vp in the ashes, or a treasure buried in the earth, or a pearle cast into the Sea. Secondly, to forge tales to their hurt and discredite, whom the Apostle calleth inuenters of euill things, Rom. 1, verse 29. This is to haue Satan in our heads. Thus doe many inuent wickednesse in their beds, and put it in practise when they arise. These haue not God in their thoughts. Thirdly, to receiue and beleeue them (being inuented by others) without ground and warrant: whereas we should not credite flying tales, & vncertaine rumors and reports, without iust and sufficient cause, though it be bruted and blazed neuer so commonly, confidently, and constantly. When a fame ariseth vpon one mans report and relation, or peraduenture more, it may proceed from an euill minde, or some priuate grudge, or hatred of his person, or dislike of his profession, or other secret cause; and therefore it ought to moue vs to see farther, & to search deeper into the cause, before we beleeue the matter, as Exod. 23.1. Thou shalt not raise a false report: put not thy hand with the wicked to be an vnrighteous witnesse. To this purpose Dauid said to Saul, Wherefore giuest thou an eare to mens words, that say, behold, Dauid seeketh euill against thee? Such men haue the diuell in their hearts that beleeue, and in [Page 358] their eares that heare with delight such slanderous words.
Thirdly, to spread abroad lying and flying tales, inuented, heard, and beleeued. Thus one euill draweth forward another, and maketh no end vntill all be euill: and one mischiefe followeth in the necke of another, & is fruitefull in begetting children like vnto it selfe. This sinne is made the more greeuous & hainous, when we heare tales and taunts begun and furthered by others, and our selues adde somewhat of our owne, as same for the most part encreaseth by going, & euery foote getteth new strength; as we see, 2 Sam. 13, ver. 32. When Absolom had encouraged his seruants to kill Amnon his brother, because he had defiled and defloured his sister Tamar; tydings by and by came to Dauid, Verse 30. saying, Absolom hath siaine all the Kings sonnes, and there is not one of them left. See heerein our great corruption, and take notice of it, and seeke to redresse and represse it euery day more and more. We are ready to detract from our brethren in good things, and contrariwise to adde vnto them, and to ouerlade them with euill things. Thus we will seeme to know more of them, and to see farther into them, thē they do themselues. Wherefore Moses deliuereth this as a warning vnto vs, Leuit. 19, 16. Thou shalt not goe vp and downe as a tale-bearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the Lord. The diuell is in the tongues of those that tell these tales, and in their feete that walke vp and downe with thē from place to place, from person to person, & from house to house. For this cause Salomon saith, Pro. 26, 20. Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth.
The third branch of the vse is this, that we are bound to keepe secret the offence of our neighbour, and not to blaze it abroad, if by priuate admonition he may be won. So delt Ioseph with Mary, when he perceiued that she was with child, Math. 1, 19. He would not make her a publike example. But it may be obiected, Obiection. that by this meanes wee shall make our selues partakers of other mens sinnes. I answer, Answer. no man must flatter another in euill, for thereby he hurteth his soule, and hardeneth his heart. Salomon saith, Prou. 27, 6. Faithfull are the wounds of a friend, but the kisses of an enemy are deceitfull. This is a greeuous sinne in any, but more greeuous in the Minister, and doth the greatest harme. Heereupon the Apostle speaketh of himselfe and the rest of the Ministers, 1 Thess. 2. Wee vsed not at any time flattering words, as ye know, nor a cloake of couetousnesse, God is witnesse. And in another Epistle, writing of such as caused diuision and offences, contrary to the doctrine of Christ, hee saith, They that are such, serue not the Lord, but their owne belly, and by good words and faire speeches deceiue the hearts of the simple, Rom. 16, 18. Of such also the Lord complaineth by his Prophet, Ier. 6, 14. They haue healed the hurt of the daughter of my people slightly, saying, peace, peace, when there is no peace. So then, we must know that wee make our selues accessaries to other mens sinnes, except we admonish them; for albeit we are to conceale their imperfections, yet we are not to abstaine from admonitions. If any be fallen through infirmity,Gal. [...]. 1. they that are spirituall must restore such a one by the spirit of meeknesse, considering themselues, lest they also be tempted. If any man doe erre from the faith, we must labour his conuersion, assuring our selues, that he which conuerteth a sinner from the errour of his way, shall saue a soule from death, and shall hide a multitude of sinnes, Iam. 5, 19, 20. It is our duty therefore to couer their frailties, while there is hope of amendment: but if by this meanes the sinne concealed bee not reformed and repented of, we are bound to proceed farther, euen in loue and charity to declare it and make it knowne to those that may correct the persons, and amend the sins. So did Ioseph deale toward his brethren, Gen. 37, 2. He brought vnto his father their euil report. And Christ saith, If he heare not thee, take with thee one or two more, that in the mouth of two or three witnesses, euery word may be established. Mat. 18, 16.
15. Then shall the man bring his wife vnto the Priest, and hee shall bring her offering for her, the tenth part of an Ephah of barley meale: he shal powre no oyle vpon it, nor put frankincense thereon, for it is an offering of iealousie, an offering of memoriall, bringing iniquity to remembrance.
16. And the Priest shall bring her neere, and set her before the Lord.
17. And the Priest shall take holy water in an earthen vessell, and of the dust that is in the floore of the Tabernacle, the Priest shall take it, and put it into the water.
18. And the Priest shall set the woman before the Lord, and vncouer the womans head, and put the offering of memoriall in her hands, which is the iealousie offering: and the Priest shall haue in his hand the bitter water that causeth the curse.
Hitherto we haue spoken of the allegation or propounding of the cause which is put in the former words. Now wee must goe forward to see the proceeding in it, how it is decided and determined, wherby it commeth to passe, that the same which before was doubtfull, vnknowne, and vncertaine, to wit, whether the woman were defiled or not, now becommeth plaine and manifest. That which from the beginning, was knowne onely vnto God, and the persons themselues that sinned or else are suspected to haue sinned, is made knowne to others, both to the Priest, and to the whole Congregation. This is done two waies; first, by setting downe such things as goe before the triall: secondly, by adding such [Page 359] things as are ioyned more neerely with it. The things going before are of two sorts, to wit, the workes or actions that are vsed, and then the words that are spoken. The actions vsed, are in this diuisio [...]; the words of execration that are vttered, are to bee considered afterward. These workes that are commanded and are here in order rehearsed in the text, do concerne either the duties of the husband, or of the Priest to, whom she was brought. First, the husband must bring his suspected wife to the Priest with an offering, to wit, the tenth part of an Ephah of barley meale, that is, an Omer, as appeareth, Exod. 16, 36. but he is charged to powre no oile vpon it, nor to put any frankincense to it, forasmuch as it is an offering of iealousie, and bringeth iniquity to remembrance, either committed, or supposed and suspected to be committed.
Before we proceed any farther, we are from hence to answer sundry questions that may be Question 1 asked and demaunded in these words. For wherefore is the husband charged both to accompany and bring his wife, and to set her before the Priest, that triall might be made of her: and not rather some other man? I answer, [...]swer. first because he supposeth himselfe to be iniuried, and no man else; and therefore seeing it most concerneth him, it is fittest to be done by him. Or if he be not wronged, he wrongeth his wife by needlesse suspitions. Besides, he was to be an eye-witnesse, either of her innocency, or of her guiltinesse, that he might esteeme of her accordingly, and know where the fault resteth, in himselfe, or in his wife. Lastly, it behoueth that the people of God be free, not onely from crime, but from suspition of crime, and to abstaine not onely from euill, but from all appearance of euill, 1 Thess. 5.22. as we shall shew more at large afterward.
Question 2 Againe, it may be asked, why hee bringeth barley meale rather then other, and why without oyle and incense? I answer▪ [...]swer. is was an offering of the lowest and meanest graine, vsed of the poorest of the people, forasmuch as this was a signe that should put the woman in mind to humble her selfe, being now brought by her husband, not onely into the presence of the Priest, but into the presence of ye Lord himselfe. It must be offered without oyle and frankincense, because they haue no affinity or concord with this matter, neither was this offering of the nature of others. Oyle did signifie the graces of Gods Spirit, and therefore it is said that Christ was annointed with the oile of gladnesse aboue his fellowes, Psal. 45, 7. Heb. 1, 9. Psal. 133, 2. Incense was a signe of sweet sauour, and delight that we should take in the seruice of God, and of Gods acceptation of his guifts, and our duty performed vnto him in his Sonne Christ. Psal. 141, 2. where the Prophet saith, Let my praier bee directed in thy sight, as incense, and the lifting vp of my hands, as the euening sacrifice: so that neither of them did accord or agree with this oblation, wherein there was no gladnesse nor ioyfulnes of heart, forasmuch as the cause or originall of it was sadnesse, pensiuenesse, and discontentment. And this is the reason rendred by Moses himselfe, verse 15. For it is an offering of iealousie, not an offering that they could goe vnto with alacrity and cheerefulnesse. For wheresoeuer there is either a party suspecting, or a party suspected, there can be nothing but feare, sorrow, care, and a traine of such like tormenting affections.
Thirdly, heere is mention made of the tenth Question 3 part of an Ephah. The question heereupon may be asked, what the Epha was, a measure much vsed, and oftentimes mentioned in the old Testament, both in the Law and the Prophets? I answer, Answer. the first place that mention is made of it (to my remembrance) is at the gathering of Manna, when the people were in the wildernes, where it is said, that euery man was stinted, and had an Omer for his allowance, and Moses addeth in the end. that an Omer is the tenth part of an Ephah. Exod. 16.36. If then we learne what an Omer was, we may quickly, easily, and readily know what the Ephah was, to wit, ten times so much: If wee follow the account and estimate that some of the Rabbines make, which seemeth to bee the most sound and most certaine, we may hold,What the Omer is. that the Omer maketh iust three pintes of our alemeasure: so that the Ephah by this reckoning containeth neere halfe of our bushell, not full out foure gallons. For thus doth Rabbi Shelomo take the computation,D. W [...]l [...]et. Hex ap [...]n Exod. chap. 16. as wee may reade in the learned and laborious commentary set out vpon that booke;
The Ephah containeth three of the measures called Seah.
Euery Seah held sixe of the measures called Cabi.
Euery Cabi held so much as 24. Egges.
So then the Omer being the tenth part of the Ephah, containeth 24. Egges, which maketh iust three pintes of ale-measure: and as the Omer is three pintes of our ale-measure,What the Ephah is. so the Epha being ten times so much, containeth almost halfe of our bushell. Neither may this seeme strange, or against that which we reade in the booke of Ruth, that she gleaned,Ruth. 2, 17. & gathered euery day an Ephah of barley, and carried it home to her mother; but rather strengtheneth and confirmeth that which hath beene said: for as it was not a burden too great for a woman to beare, so it was not a measure too great for a woman to gather; many in our daies sometimes vsing to do as much, who haue not that extraordinary fauour shewed vnto them, which she had, albeit she were a stranger. By all this that hath beene spoken, we may easily see and perceiue, that this tenth part of the Ephah heere mentioned, (which was also offered) amounted to three pintes of barley floure of our ale-measure. I am not ignorant that many enlarge these measures much more, and in a manner double the account [Page 360] that I haue followed, but this seemeth to be the truer computation: neither will we contend with any in a matter of no higher nature; let the Reader follow that which carrieth greatest shew of reason. And thus much of the questions arising out of the first point.
Secondly, hauing now declared what the husband did, wee come to shew in the next place, what the Priest did: he must bring her neere which is suspected of adultery, and set her before the Lord, Verse 18. that is, before the Altar of burnt offerings, standing within the Tabernacle, to the end she should consider, that shee stood as it were ready to hold vp her hand at the barre of Gods iudgement seat, where and when she should not escape, if so be she were faulty and guilty of that crime. He taketh holy water in an earthen vessell, and dust from the floore of the Tabernacle, and putteth it into the water, so that they were mingled together: Then hee vncouereth her head, putteth the offering into her hand, and holdeth the bitter water in his hand, that causeth the curse.
In this part of the diuision containing the Question 1 actions of the Priest, sundry questions are to be considered and dissolued. As first, whence the Priest had this water heere mentioned? From what place did he take it? I answer, Answer. eyther it was the water of separation, sprinkled with the ashes of the red heiffer, so called, because it was applied vnto thē, which for their vncleannesse were separated from the Congregation, to the end that being washed and cleansed with it, they might bee receiued againe into the host: for which cause it is also named the water of sinne, of which wee reade at large afterward, Numb. 19. or else it must be water taken out of the brazen lauer,Exo. 30, 19, 21 wherwith the Priests vsed to wash themselues before they ministred in the Tabernacle. And indeed many vnderstand it of the former. But that was the water vsed to purge and clense, as we noted before, which hath no vse in this place, forasmuch as the woman should after a sort be reputed as guilty, and be condemned of the crime, whereof she was suspected & accused, as if it were to be purged by it; which were to condemne the person, before the fact be proued, a thing that cannot bee practised without iniustice. This then is the difference betweene those waters, that was to purge, this is to discouer. Forasmuch therefore as it could not be that water, it followeth, that it was the water which was set in the Tabernacle, and taken out of the brazen lauer appointed for the Priests to wash withall.
Question 2 Secondly, it would bee knowne, why this water was called holy? Was there any purity or holinesse in it? Or was it better then any other? Or had it any secret force in it to make any man holy? I answer, Answer. it was so called, not in regard of the substance of it, or of any naturall strength it had in it, but in regard of the vse, because it was appointed and set apart to an holy vse,2 Kin [...] [...] Iohn 5, [...] as the water and washing in Iordan, clensed Naaman, and the poole of Siloam healed the diseased. Thus the instruments of the Tabernacle, the Arke, the Shew-bread, the Candlesticke, the Lampes, and the rest of the vessels vsed in the seruice of God, were all of them consecrated and hallowed, not in regard of the matter whereof they consisted, neither in regard of the forme after which they were fashioned, because they had the one from nature, the other frō art: but in respect of Gods ordinance that had separated them to an holy purpose. So we see in the new Testament, whē Christ instituted his last Supper, and thereby commanded his Church to keepe a perpetuall memory of his death and passion vntill his cō ming againe, the bread and wine that hee set apart to that purpose, are said to be blessed; Math. 26, 26. 1 Cor. 10, [...]6. & Paul calleth it, the cup of blessing; not that they haue any holinesse inherent and included in them, or any power to sanctifie all the comers and communicants that doe receiue them, for then no man should eate of that bread, or drinke of that cup vnworthily, nor make himselfe guilty of the body and blood of Christ: whereas the Apostle teacheth, 1 Cor. 11, 29. that whosoeuer eateth and drinketh vnworthily, eateth and drinketh his owne damnation, not discerning the Lords body. And the Church of the Corinthians was generally chastened of the Lord for this abuse & contempt, as he sheweth in the same place,Verse 30. For this cause many are weake and sickely among you, and many sleepe. It remaineth therefore, that these outward elements are holy, onely in regard of Gods ordinance and our vse, and sanctified to them that come aright prepared vnto them. So is it touching the water mentioned in this place, it is called indeed holy water, howbeit not in regard of any holines that was in it, but partly in regard of the vse to which it was applied; partly in regard of the person by which it was vsed, partly in regard of the vessell into which it was poured, and partly in regard of the Tabernacle, in which it was placed. Touching this holy water, we shall haue occasion to speake more in the 18. chap. of this booke, and to declare how it was and is abused in the Church of Rome, partly to driue away diuels, and partly to wash away sinnes: and therfore we will deferre the farther handling of it vntill we come to that place.
Thirdly, the question may be asked, why Question 3 these waters ate called bitter waters? Was it because of the taste of them, that they were like the waters of Marah, so that the people could not drinke of them? Exod. 15, 23. or those naughty waters and vnwholesome, which Elisha healed? 2 Kings 2, 22. I answer, Answer. they are not so called in regard of any property yt was in them, for they were as other waters: but in regard of the effect, because that when once they were drunke, they brought to the womā that was polluted and defiled, a curse, and a cruell death, and an extraordinary iudgement, [Page 361] as it followeth heereafter. For if she did vndergoe all these workes, and proceeded in them vnto the end, and then was found guilty, it argued great impenitency and hardnes of heart, and in a manner open apostacy and impiety, not much inferiour to Atheisme, as if there were no God at all, or at least no God that was able to finde her out in her sinne; and therefore her punishment was more strange, and not according to the ordinary visitation of others, so that the vnchast, woman was made a wofull and miserable spectacle of Gods heauy wrath.
[...]. 2 9.As the tree forbidden to Adam in the garden was called the tree of the knowledge of good and euill, not as though it were endued with reason to know good and euill, nor as though by eating of it, it could giue to our first parents the vse of reason and freewill, neither yet had it this name of the lying promise of getting knowledge, whereby the old serpent deceiued the woman, Gen, 3.5. forasmuch as God called it so, before the communication that passed betweene them: but of the euent, which God (by giuing this name) signified should follow, if man did not abstaine from it: for thereby he should know by wofull experience, what great difference is, betweene the good of obedience, and the euill of disobedience: and should proue to his great hurt and losse, how great good he had forfeited, and contrariwise how great euill hee had purchased, and drawne not onely vpon himselfe, but vpon his posterity, insomuch that hee as it were from an high top or tower of happinesse, had plunged himselfe into a deepe pit of all misery and wretchednesse.
Question 4 Fourthly, wherefore is the Priest to take the holy water, and put it into an earthen vessel, and not of any other matter or mettall? The answere [...]swer. it, because it did belong and was employed in bringing vncleannesse to light, if any were committed: not in any holy thing, and therefore God would haue no monument to remaine of it, but the remembrance to bee forgotten and put out of minde, so that after the tryall made, and the vse of it ended, it was broken as we reade in cases much lesser; as Leuit. 6.28. and 11.33. and 15.12. The vessel wherin the sinne offering is sodden, shall be broken: but if it were sodden in a brazen pot, it was onely scoured and rinsed in water. If the earthen vessell touched any vncleane beast, it was to be broken: and if he touch it that hath any issue, it must be broken.
Question 5 Fiftly, why was the Priest to take of the dust that is in the floore of the Tabernacle, and then put it into the water, as if they made Lye? [...]wer. Heere we are to consider two things, the dust that was taken, and the holy place from whence it was taken. As it is dust of the feet, it is base and vile; as it was taken from the Tabernacle, it was holy and pure: both these were needfull in this businesse. For the dust shewed the matter to be foule, filthy, and vncleane which was in question and controuersie: and the place appointed had relation to the sacred action, to wit, an heauenly adiuration, wherby the woman suspected was caused to sweare, that so the issue and euent of the whole matter might be acknowledged and receiued as comming from Gods determination.
Sixtly, why did the Priest vncouer the womans Question 6 head, which seemeth to bee vnseemely, and against the law of nature, 1 Corinth. 11. doing that vnto her which she might not doe vnto herselfe? seeing the woman ought to haue a couering on her head, in signe shee is vnder the power and protection of her husband, and that it is a shame for her to be without this couering? Answer. The cause is not as many suppose, to shame her and bring her to publike infamy and open reproach, as if the band of marriage were broken; but because shee standeth nowe vppon her purgation, and commeth to be tryed whether shee be faulty or not: whereas if that were true, she should be condemned before she were conuicted and found guilty.
But the reasons were two especially; first, by this gesture the woman, being to sweare and purge her selfe by oath, was as it were for the time present freed from the subiection of her husband, and the matter was as it were for a time helde in suspense, whether she were his wife or not; and she had the reines of authority put into her owne hands that shee might sweare, to the ende that beeing cleered and acquitted, shee might couer her head againe, and so be restored vnto her husband, that euer after he might be the veile of her eyes, and the defence of her person from infamy and iniurie: or if it fell out otherwise shee might vndergoe the punishment and reward of her offence, and the iudgement of God. For while shee was suspected, it was very doubtful whether shee were her husbands, or not.
Secondly, by this and other ceremonies so solemnely acted, it might bee perceiued with what minde, with what boldnesse, and with what constancy she entred into this action. Hence came the prouerbe [...],Eras. adag. chil. 3. cent. 4. to doe any thing with bare heads, that is, openly without all shame. Such as attempted any shamefull act, were wont to couer their heads, as we see in Thamar, Genesis, chapter 38. verse 14. Shee couered her selfe with a veile, and wrapped her selfe, and sate downe in Pethaenaim, which is by the way to Timnah, &c. when she went about an vngodly and vncleane action: those therefore that did not so, were accounted impudent, and past all shame.
Lastly, wherefore was the woman to hold Question 7 the offering in her owne hands, whilest the Priest did holde the water of bitternesse? The reason is, because both the woman and the Priest stood before the LORD; Answer. [Page 362] shee as the party accused, hee as the Minister of GOD to attend the issue. Shee stood to be iudged, he to be the instrument of the iudgement. She was to come vnto iudgement, he to bring her vnto iudgement. Thus we haue runne ouer the principall questions that were to be touched,Analys Iunij in Numer. in handling whereof, I haue followed the iudgment of the learned, who haue discussed and resolued these doubts and difficulties before me. Now we are to proceed in order to the doctrine arising from hence.
[Verse 15.16. Then shall the man bring his wife vnto the Priest, &c.] We see in these words, that the man is to bring his suspected wife to the place and meanes of her tryall. If euery one that was suspected might be put away, many husbands not louing, but growing weary of their wiues, would readily entertaine any the least flying report, and thereupon take occasion to be diuorsed from them. Wherefore, to the end that euery one suspected, shold not by and by be condemned, the Lord ordaineth, that he should bring his wife to the Priest, and before him vndergoe such tryall as is appointed for her.Doctrine. None is to be accounted guilty before tryall. We learne from hence, that it is Gods ordinance, that no innocent person should be oppressed in iudgement, and none at the priuate pleasure of any ought to be condemned before their tryall. Euery person must hold vp his hand at the barre before he be pronounced guilty. This appeareth plainly in the Law of Moses, decreeing against idolatrous cities; if the children of Belial haue withdrawne the inhabitants of their citie, saying, Let vs goe and serue other gods which ye haue not knowne,Deut. 12.14, 15, and 19.18. Then shalt thou enquire and make search, and aske diligently: and behold▪ if it be truth, and the thing certaine, that such abomination is wrought among you, thou shalt surely smite the inhabitants of that city, with the edge of the sword, destroying it vtterly and all that is therein, &c. Where we see, that in the matter of idolatry, which God aboue many other sinnes abhorreth as that which goeth neerest to his heart, and as it were pierceth into the very marrow of his worship and seruice, he would not haue euery suspicion to be taken, or euery report to be receiued, but hee will haue the matter examined, and the trueth tryed out and searched to the full, before any processe be made out against them. Hence it is, that Salomon complaineth of the contrary course oftentimes obserued, Eccles. 7.15. All things haue I seene in the dayes of my vanity: there is a iust man that perisheth in his righteousnesse, and there is a wicked man that prolongeth his life in h [...]s wickednesse.
To this purpose speaketh the Apostle Iames, chap. 5.5.6. against the abuse of their power in rich men: Ye haue liued in pleasure on the earth, and beene wanton: ye haue nourished your hearts as in a day of slaughter: ye haue condemned and k [...]lled the iust, and he doth not resist you. Thus we set it is no new thing to see innocency it selfe trodden vnder foot, and innocent persons condemned. The Apostle Peter setting downe the duties of Magistrates, willeth those to whom hee wrote, to submit themselues to euery ordinance of man, for the Lords sake, whether it be to the king as supreme, 1 Pet: [...]3, [...] or vnto gouernours, as vnto them that are sent by him, for the punishment of euill doers, and for the praise of them that doe well. So that it is the ordinance of God, that euill doers should be punished, and that such as doe well, should be commended and rewarded: and therefore no innocent person ought to be discountenanced or put to death.
This trueth is strengthened vnto vs many Reason 1 wayes. First, by example, which is beyond all comparison and exception: for no man may compare with him: no man dare except against him: I meane the example of God himselfe, who goeth before vs in the practise heereof, that we should follow him in this duty. Before he brought vpon the world confusion of tongues, he is said to goe downe among them to see their fact, Gen. 11.6. Thus he dealt with Adam before he pronounced him guilty, and denounced iudgement vpon him, hee called vnto him, Adam, Where art thou? hee examined him, and asked him farther,Gen. 3.11. Whether he had eaten of the fruit of the tree in the mids of the garden, of which he had said, Thou shalt not eate thereof, lest thou die. In like maner he dealt with Caine, chap. 4.9.10. before hee pronounced him cursed from the earth, which opened her mouth to receiue his brothers blood from his hand, and that he should be a vagabond and runnagate, first he examineth him, Where is Abel thy brother? then he endighteth and conuinceth him, What hast thou done? the voyce of thy brothers blood cryeth vnto me for vengeance. So in the eighteene chapter of the same booke, before he destroyed Sodome and Gomorrha with fire and brimstone from heauen, he said to Abraham, Gen. 18.20, 21. Behold, the cry of Sodome and Gomorrha is great, and because their sinne is very grieuous, I will goe downe now, and see whether they haue done altogether according to the cry of it which is come vnto me: and if not, I will know. Whereby he would instruct vs, that before wee enter into iudgement with any person, or pronounce sentence vpon any people, he first taketh good consideration of the fact which causeth his punishment. So ought it to bee with euery one of vs, wee must lay before vs this example, if wee would be the children of our heauenly Father.
Secondly, it is the ende of all Magistracy, Reason 2 to protect and countenance the Godly, but to roote out and destroy the vngodly: to be a praise and protection to the one, but a terrour and feare to the other, as Romanes chapter 13. verse 3. Magistrates are not to bee feared for good workes, but for euill: wilt thou then bee without feare of the power? [Page 363] Doe well: so shalt thou haue praise of the same, &c.
After that Iehoshaphat had beene reprooued by the Prophet, he called the people againe to the honouring of the Lord; he set Iudges in the Land throughout the citties of Iudah, and said vnto them: Take heed what ye doe, for ye execute not the iudgement of man, but of the Lord: and he will be with you in the iudgement: wherefore now, let the feare of the Lord bee vpon you, take heed and doe it, for there is no iniquity with the Lord our God, neither respect of persons, nor receiuing of reward. 2 Chron. 19, 6, 7. He would not haue the stronger to oppresse the weaker, and the high to ouerbeare the low, and the rich to eate vp the poore, like the greater fish that deuoure the lesse, but that euery one should receiue according vnto his workes, whether good or euill.
Reason 3 Thirdly, it is an abhomination to God, for any to oppresse the innocent, and as great a sinne as to iustifie the wicked. Wee ought none of vs to doe that which is abhominable in the sight of God, the which he greatly abhorreth. A Iudge may offend two waies, both by oppressing the innocent, and by deliuering the guilty person: by pronouncing the transgressor righteous, and the righteous man a transgressor. This is set downe, Prou. 17, verse 15. He that iustifieth the wicked, and hee that condemneth the iust, euen they both are abhomination vnto the Lord. Such a one spareth the wolfe, and hurteth the lambes: turneth the edge of the sword vpon the godly, and the backe of it toward the wicked and vngodly.
Reason 4 Fourthly, God would haue no man put to death without witnesses. For wherefore doth he often establish this in the Law, that the witnesses shall come face to face, & be heard, but that no man should perish beeing innocent? Wherefore doth hee ordaine that one onely witnesse shall not be taken as sufficient, but that hee would haue the cause cleered by moe witnesses? This is the decree of God, Deut. 17, verse 6. At the mouth of two or three witnesses, shall he that is worthy of death, die: but at the mouth of one witnesse shall he not dye. Hee will not by any meanes haue innocent blood shed.
Reason 5 Fiftly, innocent blood cryeth to heauen for vengeance, and shall not suffer him that sheddeth it to escape. It is one of the crying sinnes, as wee shewed before in this chapter, which ascend vp and enter into the eares of the Lord of hosts. There is indeed no sinne so little, but commeth vp in remembrance before him against whom it is committed: his eyes see, and his eares heare all the workes of men, [...] 4, 13. which are all naked and open before his eyes, and nothing kept from his knowledge: neuerthelesse, to note out the horrour and hainousnesse of some sinnes in comparison of others, the Scripture teacheth, that they cry vnto the Lord. Moses, to shew the greatnes of Caines sinne, committed against his naturall brother, bringeth in God speaking vnto him, Behold, the voice of thy brothers blood cryeth vnto me: and to shew the barbarous cruelty and inhumanity of the vexing and exacting Egyptians, whereby they ouercharged and ouerburdened the people of God, he saith to Moses, I haue seene, I haue seene the oppression of my people which are in Egypt, and haue heard their cry, because of their Taske-masters. Exod. chap. 2, verse 9. Thus also he speaketh to Samuel at another time of their oppression by the Philistims, I haue looked vpon my people, and their cry is come vnto me, 1 Sam. chap. 9, verse 16. Thus God heareth the cry of the afflicted, Iob, chap. 34, verse 28. They haue caused the voice of the poore to come vnto him, and he hath heard the cry of the afflicted. This is the reason vrged by the Lord himselfe, Exod. chap. 23, verse 7. And Ieremy protesteth and professeth as much to the face of his enemies and persecutors that sought his destruction, chapter 26, verse 14, 15. As for mee, behold I am in your hands, doe with mee as yee thinke good and right: but know yee for certaine, that if yee put mee to death, yee shall surely bring innocent blood vpon your selues, and vpon this Citty, and vpon the inhabitants thereof; for of a truth the Lord hath sent me vnto you, to speake all these words in your eares.
Thus we see, how God sheweth himselfe an enemy against all wrong iudgements, and he will not suffer them to escape vnpunished, but will enter into iudgement with such partiall and corrupt Iudges.
The vses heereof are to bee marked diligently Vse 1 of vs. First, this serueth to reprooue all rashnesse, headinesse, and heedlesnesse of such as make haste to inflict punishment before an exact knowledge of the fact and fault. Such are no better then cruell wolues, that seeke and sucke the blood of the innocent lambes. This was the sinne of wicked Iezabel, that caused Naboth to bee stoned to death, 1, Kings 21.
We reade in the Acts of the Apostles, how the chiefe Chaptaine commanded that Paul should be scourged, that he might know wherefore they cryed so against him. Acts 22, verse 24. Heere is a preposterous course, to punish first, and to enquire of the fault afterward: so that the punishment shall be certaine, whiles the offence is vncertaine. But this is the lot, and euer hath beene of Gods children; they are punished heere oftentimes as malefactors and euill dooers, and their enemies both rage and rush most furiously vpon them that doe possesse their soules with patience, and doe not by violence resist against them. They are more hungry then Beares, more mercilesse then Tygers, more rauenous then Wolues, more greedy then Lyons, more fierce then dogges against them; they shew no mercy, and they extend no compassion at all toward them.
They hate them in their hearts, they slander them with their tongues, they smite thē with their fists, they grin and grinde their teeth at them, they nod at them with their heads, they circumuent them by fraud, they oppresse thē with sorrow, they take oftentimes their liues from them. Thus did the persecuters deale with Ioseph, with Ieremy, with Dauid, with Daniel, with Paul, with Silas, with Iohn Baptist, with Stephen, with Iames, with Peter, and many others. But God will in the end make their innocency knowne, and the iustice of their cause manifest to all men. It is noted by the Euangelist touching Pilate, that albeit hee confessed hee found no fault at all in Christ, yet hee would scourge him & let him go. He was the Iudge, yet by his owne mouth he may be iudged himselfe, that adiudged him worthy to be scourged that was vnworthy to receiue a stripe, in whom he could finde nothing blame worthy. He called together the high Priests, and the Rulers, and people, and saide vnto them, Ye haue brought this man vnto mee, as one that peruerted the people; and behold, I haue examined him before you, and haue found no fault in this man, of those things whereof ye accuse him: no, nor yet Herod, for I sent you to him, and loe, nothing worthy of death is done of him; I will therfore chastise him, and let him loose. Luke 23, 14, 15, 16.
And as it befell the Master, so the lotte fell vnto the seruants, that they might drinke of the cup that he dranke off, and be baptized with the baptisme wherewith hee was baptized. For the Apostles were diligent in preaching Christ, and teaching in his Name, so that their enemies were not able to withstand the Spirit of God that spake in them; and albeit they oftentimes examined them, yet their best arguments, and cheefest reasons, and strongest motiues to put them vnto silence, were beatings, scourgings, threatnings, and imprisonments, for otherwise they were not able to deale against them.
Hence it is, that when Gamaliel exhorted them to take heed to themselues, Acts 4, 35. what they intended to doe touching those men, to refraine from them, Ver. 38. Ver. 39. and to let them alone; If this counsell or this worke be of men, it will come to nought: but if it be of God, ye cannot destroy it, lest ye be found euen fighters against God. They agreed vnto him, and left off their consultation of killing them and putting them to death: and albeit they could not conuince them of errour, neyther were able to lay false doctrine to their charges,Ver. 40. & 4 [...]. yet they suffered rebuke, and were beaten for the Name of Christ.
Thus doe the enemies of God deale in all ages with the godly; they hate them for no other cause, but because they follow goodnesse, Psal. 38. and will not follow them into all excesse of riot, 1 Pet. 4. They can lay nothing to their charge, and yet they thinke them worthy of punishment. They can accuse them of no crime, and yet they ceasse not to accuse them. They are not ashamed to cry out vpon them, and to speake all manner of euill against them; and yet when they haue deuised what mischiefe they can against thē, broched what slanders they can, and vttered all their malice, the greatest fault that they can finde in them, is this, that they serue God in the sincerity of their hearts, and labour to please him with vprightnesse of life. When the enemies of Daniel sought occasion against him to bring him out of fauour with the King, and into danger of his life, they could finde no matter against him in the affaires of the kingdome, albeit they desired nothing more: so that when after all searching and watching of him, they were at their wits end, in the end they concluded thus, Wee shall not finde any occasion against this Daniel, except wee finde it against him, concerning the Law of his God. Dan. 6, verse 5. This was the hainous crime that they laide to his charge, as if he had committed fellony or treason, that hee praied to God, and made his petition vnto him. verse 13.
Thus fareth it with all those that are the worshippers of the true God, and make conscience of their waies, the wicked wretches of this world reuile them and make hue and cry against them, as if they were some great malefactors, and had committed somewhat worthy of death: and yet when all cometh to the vpshot, what hath the righteous done? or what matter is it that they haue against them? Surely no more then the Presidents and Princes had against Daniel, the cause they haue against them, is concerning the Law of their God: they cannot abide them, because they are too precise in keeping the Sabbath: they will not sweare and blaspheme the Name of God: they will not drinke and bee drunke with them: they will not runne riot, and play the good fellowes with them: they are neuer well but when they are reading, or praying, or reasoning and conferring of the waies of God: they are alwaies reproouing vs, and finding fault with vs for one thing or other, I thinke wee shall do nothing for them shortly.
To be short, they deale with the faithfull, as Ahab spake concerning Michaiah, 1 Kin. 22, verse 8. There is one man by whom wee may enquire of the Lord, but I hate him, for hee doth not prophesie good concerning me, but euill. But did he not speake the truth? the King did not, nor could not charge him with vttering lies. He prophesied euill vnto thee, O Ahab, because thou wast euill: if thou hadst beene good, he would haue spoken good vnto thee. And this is the cause why the vngodly hate the godly.
If then wee bee thus dealt withall at any time, let it not discourage vs, but therein let vs reioyce, because wee are made like vnto the Prophets that were before vs, wee are made like vnto the Apostles, nay wee are made conformable vnto our Sauiour Christ [Page 365] himselfe. We must not looke it should goe better with vs, then it did with them: forasmuch as the world wil alwaies be like it selfe, and vnlike to them.
Secondly, no man is to be condemned vpon Vse 2 suspicion onely, or vpon presumption, or bare surmise, or another mans accusation: for if it were enough to be accused, innocency it selfe cannot escape, and the most innocent shall be soonest made away. True it is, the godly must giue no iust cause to bee euill spoken off▪ but abstaine from all appearance of euill, and cut off occasions from thē that seeke occasions: howbeit, whether occasion be giuen or not, euery man may suspect what they list, and how farre they list, and of whom they list, and who can say against them? So that it is not enough to condemne a man or to account him guilty, to be suspected. Some haue such iealous heads and vnsetled braines, that they will make occasions of suspicion, [...]d. in Trinū. which are no occasions. Suspicion is in another mans heart or head, & therefore we cannot alwaies auoide suspicion, except we had the gouernment of their hearts and heads, the which thē selues euermore haue not. We must be carefull to auoid the fault, though we cannot the fame: we must take heed of the sinne, though we can preuent the suspicion. The fault and offence is in our selues, [...] Ethic. l. 1. suspicion is in another. Euen as honour is in him that honoureth, not in him that is honoured; and as contempt is in him that contemneth, not in him that is contemned, (forasmuch as it lyeth not in our power, to be honoured, or to be despised) so it is with suspicion, [...] comment. Tim. 4. it hath place in the minde of another, and it lyeth not in our choice, whether we will be suspected, or not, no more thē it doth in him that is despised, who would willingly be honoured. The brethren of Ioseph were suspected to be spies, and to come to see the weaknesse of the Land, Gen. 42, 9. True it is, he dissembled with them, & concealed himselfe from them: but if indeed he had so conceiued or rather misconceiued and misiudged of thē, who could hinder or helpe it? or how could they preuent or redresse it; as it fell out with the messengers of Dauid, that he sent to Hanun the sonne of Nahash King of Ammon: for his Princes said vnto him, [...]. 10, 3. Thinkest thou that Dauid doth honour thy father, that hee hath sent comforters vnto thee? Hath he not rather sent his seruants vnto thee, to search the City, and to spie it out, and to ouerthrow it? This they suspected, & returned euill for good. These messengers behaued themselues vprightly in their Embassage, they gaue no more occasion of these surmises to Hanun, then Iosephs brethren did vnto him: yet who could stoppe them in so doing? Who was more innocent then Ioseph, that hearkened not to the tentations and allurements of his mistresse, nor desired or delighted to be in her company: [...] 9, 19, 20. yet his ouer-credulous master, hearing the words and accusation of his wife, not onely held him in suspicion, but tooke him as guilty, and put him into prison: and Ioseph could by no meanes satisfie his master, nor blot out the wrong opinion he had conceiued of him. The like we might shew touching Saul toward Ionathan his sonne, and Dauid his seruant, that were notwithstanding loyall & faithfull vnto him. He conceiued in minde that all had conspired against him,1 Sam. 22, 8, & 29, 4. yet there was none would shew him that his sonne had made a league with the sonne of lesse, there was none sorry for him, or sheweth vnto him, that his sonne had stirred vp his seruant against him to lie in waite to take away his life from him. These two innocent men had made indeed a league together, but not against the King their father; a league of amity, not of conspiracy, neither had they giuen the least cause of suspicion to be so hardly cē sured, and sinisterly iudged off, yet who could remoue out of his minde that iealousie, or perswade him that they intended no hurt or mischiefe against him? In like manner dealt the proud men with Ieremy, Ierem. 43, 3. they charged him to haue spoken falsely, and that the Lord had not sent him, to charge them not to goe downe into Egypt: they suspected that Baruch had set him on against them, to deliuer them into ye hand of the Caldeans, that they might put them to death, and carry them captiues into Babylon. This was the deuise of their owne braines, & the imagination of their owne harts, yet what could Ieremy doe against it, or which way could he stay them from suspecting thus. Whē as Paul hauing appealed to Caesar, had escaped shipwracke and was come safe to Melita, the Barbarians, seeing a viper fastned on his hand,Acts 28, 4. said among themselues, This man surely is a murtherer, whom, though he haue escaped the sea, yet vengeance suffereth not to liue. Thus we see, that albeit we do not commit any crime worthy to be accused or censured, yet we cannot hinder those that are credulous, from misdeeming and mistrusting of vs. It lyeth in vs wholly to giue no iust cause of suspicion, but lyeth not in vs wholly to preuent suspicion. For euil persons may suspect what they please without ground and foundation, without reason and occasion. The Magistrates censured Paul to be a troubler of the Citty, Acts 16, 20. the Iewes traduced him to be a polluter of the Temple, Acts 21, 28. and a Preacher against the Law. Tertullus accused him to be a pestilent fellow, and a mouer of sedition among all the Iewes throughout the world, and a ring-leader of the sect of the Nazarens, Acts chap. 24, verse 5. Thus he is suspected, and how could he auoide it? Wherefore good men depend not vpon the opinion of other men, but stand vppon their owne innocency: they do not rise or goe downe, stand or fall, as it shall please other men to conceiue of them; for that were to walke vpon other mens feete, or to leane vpon the staffe that resteth in another mans hand that may deceiue thē, but they builde their house vpon the foundation of [Page 366] their owne vertues, and haue, or at least ought to haue matter enough within them to commend themselues. It must not seeme strange to the godly, when they feele the bitter fruits of these suspicions. It hath euermore fared thus with them. This then ought not to make vs wauer, or to weaken vs in our profession, but rather encourage vs to walke through good report and euill report, and to furnish vs to passe through fire and water, life and death, knowing that God is able and will in the end bring our cause into the light, and make the innocency of our persons, and the iustice of our cause manifest, to the glory of his Name, to the comfort of our hearts, & to the confusion of his and our enemies, as we shall shew afterward. Thus he dealt with Ioseph after he had tried his patience by suffering for well doing:Psal. 105, 18. Gen. 3 [...], 21. for though he were laid in irons, and his feete hurt with fetters, yet the Lord was with him, and shewed him mercy, & gaue him fauour in the sight of the keeper of the prison, to whom no doubt he shewed his vprightnesse, and cleered himselfe of that wickednes which was laide to his charge. So also he dealt with Dauid, with Ieremy, and the rest of the righteous. This doth Dauid intreat oftentimes, when he was laden with the reproches of his enemies, when he was bitten with the teeth, and smitten with the tongues of the malignant, Psal. 7, 3, 4, 5, 6 Thus we see, if suspition were cause sufficient to condemne and censure any, no man could stand in iudgement, but equity should be turned into iniquity, truth into falsehood, & innocency it selfe should receiue a checke and counterbuffe. Let not then the wicked triumph, as if they had gotten the victory, and giuen the godly a foile, when they can alledge against them, how many waies, & of how many persons they are suspected, for that as much may bee suspected of them, when as nothing at all can be proued by thē. It is not the suspicion, or the accusation, or the condemnation, or the execution that maketh a man guilty of euill, or to deserue death: but the offence that is committed worthy of punishment. If then they be free from crime, they are happy when they are iudged vnhappy, and may reioyce and be glad when their enemies haue cause to weepe and waile.
Vse 3 Lastly, let Magistrates and all that are in authority, whether in the common-wealth, or in the family, put this in practise. For seeing euery one should be tried before he be censured, and that examination must goe before condemnation, let them not receiue euery cō plaint and accusation, but let them do iustice and iudgement, defend the poore and fatherlesse, releeue the weake and oppressed, & rid them out of the hand of the wicked. Let this be the end of their gouernment to sing mercy and iudgement, and diligently to consider the causes that come before them. To this purpose there is required of them two things, wisedome, and patience, without which they shall neuer proceed aright in taking away euill; but sometimes plucke vp good corne instead of weedes, or suffer thistles to grow instead of wholesome herbes. Wisedome is required to finde out particular offences, to know the number, the nature, the measure, the proceeding in them, the encrease of them, and all circumstances, as we see, Eccl. 7, 20, 21. This will teach vs when to correct, and when we may deferre correction in hope of amendment, it being the discretion of a man to deferre his anger.Prou. 20▪ 30. And albeit the blewnesse of the wound clenseth away euill, yet a man ought not to giue scope to his anger, neither yet exceed measure.
Secondly, there is required patience, that we be not too hot and hasty vpon those that haue offended, but to quiet our mindes, and heare their answers, what they can alledge for themselues, as Iob 31, 13, 14. He did not despise the cause of his man-seruant, nor of his maid-seruant▪ when they contended with him; & he grounded himselfe vpon two most notable & worthy considerations, one from the person of God, another from the law of creation. From the person of God, he vsed mildenesse toward them, because with him is no respect of persons: What then shall I do when God riseth vp? and when he visiteth, what shall I answer him? If he should not deale mercifully and moderately with them, how should he be able to answer it to God, who is the Lord both of master and seruant? forasmuch as we all serue one common master, to whō we must giue an account: and as our seruants come to answer before vs, so we must come to answer before God, Col. 4. It shall one day be said vnto vs, Come, giue an account of thy Stewardship, for wee may be no longer Stewards, Luke 16. This consideration, if it were duely marked of vs, were sufficient to stirre vp all masters & Magistrates to iust and equall dealing.
Againe, from the common condition of our creation, there is one author of life, in him both master and seruant liue, and moue, and haue their being, and both of them must of necessity die and depart out of this life. How meane or how high soeuer our place of gouernement be, to moderate our affections is a notable vertue in all Gouernors; albeit by our authority we may command them silence, and stoppe their mouthes, and lade thē with stripes, yet we should giue them leaue to answer for themselues, and to pleade their owne causes, and to debate the matter freely with vs.
True it is, Paul requireth of seruants, that they should bee obedient vnto their masters, Ti [...]. 1, [...]. and please them well in all things, not answering again: howbeit the Apostle meaneth giuing of crosse answers, replying againe with vnseemely and firelike words, such as stand not with the bounds of their calling: but they mutter and murmure with their tongues, so that though they be reasonable in their seruice, yet they [Page 367] are vnreasonable in their cutted and crabbed answers. This is the answering that heere is reprooued in seruants, who oftentimes abuse the lenity and mildnesse of their superiours. Iob by his owne practise sheweth that there was no pride, hautinesse, or cruelty in him, he abused not his superiority and authoritie ouer them, he exercised not tyranny vpon them, he did not trample vpon them and cast them vnder his feete, as if they had beene dogges or bruite beasts: but he mastered his affections, and bridled his anger, & did beare with them with all gentlenesse and lowlinesse of minde. And there are many motiues to perswade to this meeknesse and mildenesse toward such as are vnder vs. [...]nes to [...]ade to [...]enesse [...]d infe [...]
First, we are all of one molde and matter: al are of the earth, we are no better in reg [...]d of our originall then those that are vnder vs, albeit heere we be aboue them. We are all dust, and to dust we must returne. The master is dust as well as the seruant. When the poore Iewes complained against their oppressours, to whom they had morgaged their houses and lands, and giuen their sonnes and daughters into bondage, they vse this [...]eason, Nehe. 5.5. Yet now our flesh is as the flesh of our brethren, our children as their children. To this purpose the Prophet warneth, that we hide not our selues from our owne flesh, Esay. 58.7.
Secondly, we haue all one common creator, he that made the master, made also the seruant, and he that created the rich, created the poore; [...]. 22.2. God is the maker of them both, as Salomon teacheth in the booke of the Prouerbes: and this we noted before out of Iob, who confesseth, that he which made him made them, and that they had one which fashioned them in the wombe.
Thirdly albeit we ha [...]e superiority and soueraignty ouer them yet we must consider wee haue one master in heauen, [...]s. 6.9. to whom wee must giue an account: so that as we are masters ouer them, so we haue a master ouer vs: and as we haue seruants vnder vs, so we are seruants vnder God. Such then as are superiours ceasse not to be subiects, forasmuch as God is aboue all, that will iudge euery one according to their workes, euen toward those that belong vnto vs. The masters among the Gentiles neuer considered, that they were as stewards, and must giue an account of their calling and gouernment, and therefore they abused it at their pleasure, hauing power of life and death ouer their seruants: but the Apostle putteth them in minde that the high possessour of heauen and earth ruleth all, and will bring all vnto iudgement. Seeing then, God hath knit such a fast knot betweene mankinde, that cannot be loosed, to wit, that we haue all one matter one common maker, one common master: surely such as shall cut this knot in sunder, deserueth to haue his name razed out of ye number of men, because he acknowledgeth not the nature which God hath put into vs, but thinketh he hath the bridle put into his own hands to vexe and oppresse such as are vnder him.
True it is, he hath a preheminence ouer others, and it is meete he should rule as a master and Magistrate in his owne house: howbeit such as serue him and are of low degree, ought not to be contemned as abiects, or accounted as our footstooles.
Fourthly, as there is one master both of masters and seruants, so there is no respect of persons with him. This is the nature of our heauenly master, he will not sit in iudgement vpon men according to their nobility, power, greatnesse, or riches, but deale with them according to their workes, as 1 Pet. 1 17. If ye call on the Father, who without respect of persons iudgeth according to euery mans workes, passe the time of your soiourning heere in feare. When men of might and power vexe and tread vpon the poore, weake and simple, that dare not resist or withstand them, they goe away with it for the most part, euery one is afraid to oppose against them, or to defend the cause of the innocent, because men are blinded, or daunted by the outward glory of their persons, and so they dreame, that God is like vnto themselues. But the Apostle layeth before their eyes,Ephes 6.9. or rather vnto their hearts, that they should put away threatning, and deale mildly and gently toward them, forasmuch as God accepteth of no mans person.
Fiftly, they shall receiue themselues great benefite and profit by their seruice. This the Gentiles, though God suffered them to wander in ignorance, knew well enough; and the Philosophers vsed to mooue all masters to equity and gentle dealing toward their seruants. True it is, menseruants and maidseruants in those dayes were not as they are in our times: they had them not by couenant for yeeres, they serued them not for wages, but they were bondslaues to liue and die with their masters, and they possessed them for euer as their oxen or horses, and had power to saue them or to kill them at their owne pleasure, no man could speake against it, or call them to answer and account for it. Neuerthelesse, the wise men among them saw by the light of nature, that there was a common equity to be vsed toward al reasonable creatures, and therefore exhorted them to vse their seruants well, and to refraine their anger toward them, in consideration of their owne gaine and profite that should come vnto them thereby. They saw not into the force of the former reason, yt they must giue an account to God, but they mooued them in regard of their own good & benefit; as also Paul doth Philemon, Philem. 11.12 who shold find his seruant profitable vnto him, and therefore he sent him againe, and would haue him receiue him againe. The heathen could say, Whatsoeuer thou wouldest not haue done to thy selfe, doe not thou to another; which is according to the rule of Christ, Matth. 7.12. All things whatsoeuer ye would that men should [Page 368] doe vnto you, doe ye euen so to them: for this is the Law and the Prophets. If then we respect not equitie, let vs be mooued by our owne commodity.
Sixtly, we are all as brethren in Christ Iesus▪ howsoeuer many be of low degree, and despised in the world, yet Christ himselfe accounteth all that beleeue in him to be his brethren. If we haue God to be our Father, wee must confesse his children to be our brethren. If we be ashamed to account thus of others, let vs take heed lest Christ be ashamed of vs, when he commeth in his glory. The Apostle speaking of him saith, Heb. 2.17. In all things it behoued him to be made like vnto his brethren, that he might be a mercifull and faithfull high Priest in things pertaining vnto God, to make reconciliation for the sinnes of the people. Ver. 12. And in the same chapter he bringeth in Christ speaking, I will declare thy Name vnto my brethren, in the middest of the Church will I sing praise vnto thee. True it is, there is a difference betweene man and man in outward things, but in the chiefest things they are equal: the lowest haue as good a title to saluation and the kingdome of heauen as the highest: there is neither Iew nor Grecian, there is neither male nor female, there is neither bond nor free, but we are all one in Christ Iesus.
Seuenthly, this milde dealing toward them serueth to giue them encouragement in well-doing. For when they shall see such kindnesse in their masters, that they are content to heare them patiently, to beare with them meekely, and to entreat them gently, so that they vse no vnmercifull, or vnmeasurable, or vnreasonable rigour toward them: how is, or at least how ought the heart of the seruants to be cheered and comforted in their obedience to them, and in yeelding all possible good seruice to them in the singlenesse of their hearts? By too much lenity they grow saucie, and oftentimes outragious. The wise man saith, Pamper vp a seruant, Prou 29.21. and he will be as thine owne sonne. Giue seruants the reines of libertie, they waxe proud, and know neither their masters, nor themselues, nor their duties: so soone as they are set on horsebacke, they gallop beyond all measure. There is a moderation to be kept betweene two extreames, too much and too little, and we may offend by the one as well as by the other. Hence it is, that Paul setting downe the duties of fathers toward their children, Col. 3.21. saith, Fathers, prouoke not your children to anger, lest they be discouraged, or out of heart. Gentle natures are soone dismayed, they are rebuked by a word, and by a look: we must take heede we be not bitter to them.
Lastly, looke how we would be dealt withall by others, in like manner ought we to deal with others, and behaue our selues toward others. There is none of vs all but we desire to haue the seruants that are vnder vs deale well with vs, to serue vs willingly, to obey vs cheerefully, to honour vs readily, and from the heart: we therefore, in our commandements toward them ought to vse all humanity and equity, and this the Apostle calleth to doe the same things toward them, Ephes. 6.9. Againe, as we desire that God should forbeare threatnings toward vs, and forgiue vs vpon our vnfained repentance; so ought wee to doe, wee ought to forbeare threatning, and to forgiue them that haue offended vs, when we see the fruits of a true conuersion and turning vnto God in them. And this doth the Apostle require at the hands of Philemon, howsoeuer in former times the seruant had purloyned from his master, as we haue noted at large vpon that Epistle.
To conclude therefore, seeing God will haue the innocent protected, and not oppressed in iudgement, it behooueth euery one to looke to the duties of his calling: as the seruant should not rise against the master, so the master ought not to oppresse the seruant. Let all men learne mildenesse toward their inferiours, that God may be serued aboue all.
19 And the Priest shall charge her by an oath, and say vnto the woman, if no man hath lyen with thee, and if thou hast not gone aside to vncleannesse with another in stead of thy husband, be thou free from this bitter water that causeth the curse.
20 But if thou hast gone aside to another in stead of thy husband, and if thou bee defiled, and some man hath lyen with thee beside thine husband:
21 Then the Priest shall charge the woman with an oath of cursing, and the Priest shall say vnto the woman, The Lord make thee a curse, and an oath among thy people, when the Lord doth make thy thigh to rot, and thy belly to swell.
22 And this water that causeth the curse, shal goe into thy bowels, to make thy belly to swell, and thy thigh to rot: and the woman shall say, Amen, Amen.
Hitherto we haue shewed such actions as were vsed to try the faith and fidelity of the suspected woman: now we come to the words that are spoken, declaring the manner how it was performed, from the 19 verse, to the ende of the 22. verse. Heerein we haue laid before vs two thinges: first the oath it selfe. Secondly the assent of the woman vnto the oath. Touching the oath, we haue heere a prescript forme of it, and the words prescribed vnto her are ministred to her by the Priest, who vttereth it by his voyce, conditionally on both parts; If thou hast not gone astray, and broken the band and couenant of mariage, so that no man hath knowne thee carnally, be free from this curse: But if thou hast offended this way, and that thou be defiled, the curse come vpon thee.
The assent of the woman followeth, being expressed by a common note vsed in the conclusion [Page 369] of all prayers, Amen, Amen. Wherein we are to obserue two things, both the signification, and the repetition of the word. Touching the signification, it signifieth as much as, so bee it, as the Septuagint expound it. There is a double vse of this word, first, to expresse our desire, secondly, to testifie our faith in the assurance of receiuing those things that we craue: both which are to be practised in prayer, and are expressed by Christ, Mar. 11.24. Whatsoeuer you desire when ye pray, beleeue that yee shall haue it, and it shall bee done vnto you. Where he teacheth, that there ought to be in vs both a desire of grace, and an assurance of faith. In this place it is taken in the first sense, to wit, for a bare assent, subscribing to the trueth of that which is spoken, and wishing that it may be so, as Deut. 27.15. where speaking of the curses pronounced on mount Ebal, he saith, All the people shall say, Amen.
So doth the woman in this place craue and desire against her selfe, if she be culpable of the crime whereof she is suspected, and haue defiled the marriage bed that ought to be honourable, that the curse heere threatned, may turne vpon her and enter into her. For as the curse that is causelesse shall not come, so that which is duly and truely deserued, shall vndoubtedly come, and shall not tarry.
The repetition of this word is heere set downe to note the feruency of her zeale, the innocency of her cause, the vprightnesse of her conscience, and the purity of her heart: that she commeth not hanging downe her head to this tryall, as a malefactour that is guilty commeth to the barre, but lifting vp her head as going to the place of her deliuery where she is sure to be acquitted: not fearefully & doubtfully, but boldly and confidently, as one that is assured what will be the issue of the matter.
[...]ct 1.In this diuision some questions arise, which are to be handled. First the question may bee asked, what need there was of these words of adiuration to cause her to take the oath, that the Priest should minister it vnto her, and pronounce the forme of it vnto her, and shee answer him againe, and then drinke vp the water, as it followeth afterward? The causes hereof are these, [...]er. first to teach that euery signe or Sacrament should haue the word ioyned to it, that it be not a bare & naked signe, as it were an empty boxe without his oyntment. Secondly, it respecteth the publike edification of the whole people, when they should see that she pronounced sentence vpon her selfe, and that the iudgement of God tooke euent according to the trueth that before lay hid, all might iustly feare and tremble vnder his mighty hand.
[...]ct. 2.Secondly, the question may be asked, what is ment by these words of adiuration, The Lord make thee a curse and an oath among thy people? I answer, [...]er. the meaning is as much as if the Priest had said, God make thee wretched and miserable, yea so vnhappy and infamous that it may turne into a prouerbe, Let that happen to thee, which hath happened to this woman: so that the curse comming vpon her shall bee alleadged as an example of the like to come vpon others: both because she had committed so heynous a fault, and because she added vnto it these two crimes, impudency, an especiall staine and blot in that sexe: and periury, a capitall crime in all persons. For it argued great arrogancy and audaciousnesse to vndergo all these meanes of tryal one after another, and yet euermore to conceale her offence, and not confesse it, like to Achan, who hauing committed a trespasse in the accursed thing, did what he could to hide it:Iosh. 7.16. the tribe of Iudah was taken, but he was not mooued: the families of Iudah being brought, the family of the Zarhites was taken, and yet he was not touched: the families of the Zarhites beeing brought man by man, Zabdiwas taken, Vers 17. and yet he hath no feeling of it, vntill himselfe was taken, and that he was pointed out, Thou art the man: or like vnto Iudas that betrayed the Son of God, he knew Christ was apprehended, and yet he repented not: mocked, buffetted, spit vpon, and yet he repented not; he saw him condemned to the Crosse before he thought,Matth. 27.3. What haue I done? So in this suspected wife to goe forward from the first action to be performed, and from the first word to be pronounced euen vntill the last without any stay or remorse, was a testimony of shamelesnesse and of hardnesse of heart.
Besides, if none of all these could haue entred into her, and pierced her heart harder then stone, yet a man would haue thought when she came to be charged with an oath of cursing, she would haue stucke at it, and not haue swallowed this being greater then a Camell: so that to adde to adultery the sinne of periury, as it were drunkennesse vnto thirst, argued a person giuen ouer and forsaken of God, and such a one as had filled vp the measure of sinne:Heb. 12.16. being like vnto prophane Esau that sold his birthright for one morsell of meat, and sware to his brother, and despised the birth-right, Gen. 25.33. As he regarded not to commit sinne, so he regarded not an oath, that hee might finish it, and giue himselfe wholly ouer vnto it.
[Verse 19. And the Priest shall charge her by an oath, &c.] In these words we haue a solemne maner set downe of the womans either absolution or condemnation. After that the Priest hath put the holy water in an earthen vessell, and taken dust from the pauement to be cast into it, he conceiueth words of cursing, to which she is to answere: he goeth before to rehearse them, she is not left to vtter what she please lest she should seeke euasion by any mentall reseruation. Thus then she is constrained to appeale to God, and to vse his Name, & to purge her selfe by an oath: which is done to humble her, & to giue her warning [Page 370] to take heed that she double not her fault, and ioyne to one great sinne another greater, a breach of the first Table, to a breach of the second, that is, periury to her adultery, an offence against God to the offence against her husband.Doctrine. An oath is to be vsed onely in case of necessity. We learne heereby, that the Name of God is neuer to be vsed, but onely in cases of necessity: when all other meanes faile, then it is lawfull to take vp an oath, whether it bee publikely or priuately, whether it be before the Magistrate or before any other. This we see in Abraha [...], who said to the king of Sodome Gen. 14.22▪ I haue lifted vp mine hand vnto the Lord, the most high God, the possessour of heauen and earth, that I will not take any thing that is thine: By this gesture hee did appeale vnto God, as a witnesse of his swearing, and a reuenger of all forswearing, to binde himself from couetousnesse; that as before he had ouercome his enemies, now he might ouercome himselfe and his owne affections,Cicero orati. pro Marcel. which was a greater and nobler victory then the former.
Thus he sheweth himselfe religious toward God, as well as righteous toward men. The like we see in the Law set downe by an expresse commandement, Exod. 22.10, 11. If a man deliuer vnto his neighbour an asse, or an oxe, or a sheepe, or any beast to keepe, and it die, or be hurt, Deut. 21.8. or driuen away, no man seeing it: then shall an oath of the Lord bee betweene them both, that hee hath not put his hand vnto his neighbours goods, and the owner of it shall accept thereof, and he shall not make it good. This precept directeth when and in what cases to take an oath, to wit, when the matter is doubtfull, and cannot otherwise be decided: forasmuch as the owner of the goods is charged to rest therein, and to acknowledge himselfe well satisfied. This we see farther in the Apostle Paul, 2 Cor. 1.21 I call God for a record vpon my soule, that to spare you I came not as yet to Corinth. He did not breake out into this swearing of an ordinary custome, but the glory of God and the saluation of that Church required it; in which cases we are allowed and warranted to vse it, and not otherwise.
Reason 1 The reasons will better confirme this vnto vs then bare testimonies taken out of the Scriptures, which neuerthelesse out to be sufficient where no farther proofe is vsed. First, God will not hold him guiltlesse that abuseth his Name negligently or vnnecessarily. He will surely punish them that sweare vainely. This penalty or punishment is annexed to the commandement, Exod. 20. The Lord will not hold him guiltlesse that taketh his Name in vaine. It is an heynous sinne, albeit it bee thought light before men; and then the iudgement also shall be heauy that hangeth ouer their heads that transgresse this Law. The free forgiuenesse of sinnes is the fountaine of all happines, both present and to come;Psal. 32.1.2. for the man is blessed whose sinnes are forgiuen, and whose iniquity is couered, blessed is that man to whom God will impute no wickednesse: and therfore we must needs be in continuall misery, so long as our sinnes are retained. This is a fearefull thunderbolt to afright vs from the prophaning of his Name: he will honour those that honour him, but such as despise him shall come to destruction.
Secondly, the end of practising an oath is Reason 2 to decide strifes, and to determine controuersies, which disturbe peace, and hinder Christian charity. It cannot be but offences will come, and many occasions of quarrels and contentions about matters of this life arise daily betweene man and man, which could not conueniently be taken vp, except we had the lawfull vse of an oath to confirme some necessary truth; as when it serueth to manifest the glory of God, or to cleere the good name of our brother, or to obey the commandement of the Magistrate, or to maintaine our owne credit. This is set downe, Heb. 6.16. Men verily sweare by the greater, and an oath for confirmation is to them an end of all strife. I call that a necessary trueth, when a doubtfull cause called into question, cannot be decided without an oath, as we see the practise, Rom. 1.9. God is my witnesse, whom I serue with my spirit, in the Gospel of his Sonne, that without ceassing I make mētion of you alwayes in my prayers. It was necessary for the furtherance of the saluation of the Romanes, that they should be perswaded of the Apostles affection toward them, but the testimony of men failed to prooue this trueth, and therfore he was driuen to take vp an oath, and to appeale vnto God. This is also at large deliuered by Salomon in that prayer which hee made at the dedication of the Temple, 1 King. 8.31. If any man trespasse against his neighbour, and an oath be laid vpon him to cause him to sweare, and the oath come before thine altar in this house, then heare thou in heauen, and doe and iudge thy seruants, condemning the wicked to bring his way vpon his head, and iustifying the righteous to giue him according to his righteousnesse. Thus we see the constant and continuall vse of an oth among Gods people in matters of weight and importance, in their most serious and substantiall affaires.
Thirdly, the Name of God is most fearefull Reason 3 in praises, glorious in holinesse, great in might and doing wonders: and therefore it ought not commonly to runne in our mouthes without necessary cause. This is vrged by the wise man, Eccles. 5.2. Be not rash with thy mouth and let not thy heart be hasty to vtter any thing before God: for God is in heauen, and thou vpon earth: therefore let thy words be few. And the Lord saith, Deut. 28.58.Iudg. [...] If thou wilt not obserue to doe all the words of this Law that are written in this booke, that thou mayest feare this glorious and fearefull Name, The Lord thy God, he will make thy plagues wonderfull, and the plagues of thy seed, &c. If then the Name of God be great and glorious, it is not commonly to be vsed of vs, to be turned in our tongues, and to be trodden vpon with our feet.
Vse 1 Now let vs consider what vses may be made of this vnto vs. It reprooueth sundry abuses & corruptions, both in opinion and practise, in iudgement and in life. As first of all the Anabaptists, a proud and fantasticall crue of cursed and damnable hereticks, that trouble heauen and earth, ouerthrow Church and Common-wealth, destroy Magistracy and Ministery, disanull the word and Sacraments, and make religion to be no better then a doctrine of liberty. These teach that it is vnlawfull to sweare at all, either in priuate vse, or in place of iudgement. This is to runne into another extremity, and to faile as much in the defect, as other doe in the excesse. For albeit all swearing be not lawfull, yet it followeth not that all swearing is vnlawfull. But to abolish all manner of swearing, and all vse of an oath, because some abuse it, and vse it vainly, [...]r in vita [...]g. is like vnto him, who to take away drunkennesse, abolished the vines, and would not suffer any to grow in his common-wealth: or as if a man would suffer no corne to grow, because some will surfet with it. There is no good thing, but hath beene or may be abused. The doctrine that is according to godlinesse is many wayes abused. When Paul magnified the mercies of God in his sonne Christ, so that where sinne abounded, [...]. 5.20. grace abounded much more, men of euill spirits arose that abused this to carnall liberty, and turned the grace of God into wantonnesse, and wrested the Scriptures to their owne perdition.
sect 1 The obiections of these heretikes are not many, but somewhat they alleadge for themselues. First, they obiect the commandement of the Lord in the exposition of the Law, Mat. 5.34. I say vnto you, sweare not at all, neither by heauen, &c. If it be forbidden to sweare at all, then it is made vtterly vnlawfull.
I answere, [...]wer. the purpose of Christ is to reprooue the false interpretations of the Scribes and Pharisees, who wrested the Law, and restrained it contrary to the meaning of the Lawgiuer. They taught the people to beware of periury, and swearing falsly, and that if so be men sweare truely, it was lawfull to sweare commonly, as if God tooke no regard of our ordinary communication, and of our common talke, contrary to the doctrine of Christ else-where, that of euery idle word, much more then of idle othes, men shall giue an account at the day of iudgement, Matth. 12.36. His purpose is not to condemne the right vse of an oth, [...]6.13. which is expresly commanded of God in many places, and practised by the Patriarks, Gen. 14. by the Prophets, 1 king 17.1. by the Apostles, 1 Cor. 15. by the Angels, Reuel. 10.6. by the Iudges, Iudg. 15.12. by the kings, 1. Sam. 24. and by the Lord himselfe, Psal. 110.4. Heb. 6.17. And therefore simply it is not a sinne to sweare. If any reply in their name and behalfe, that once it was lawfull, but now it is not: in the time of the old testament, but not in the new; we must know, that the Prophets, prophesying of these times of grace vnder the Gospel, declare that the Church or Christ should sweare by the Lord, Esay. 1 [...].1 [...]. Iere. 4.2. and therefore he neuer wholly for bad it, who came not to destroy the Law and abolish the Prophets, but to fulfill and performe the Law, Matth. 5.17. Moreouer the Pharisees, that were the teachers of Israel, taught that it skilled not, though men sware vainely, by heauen, by earth, by the creatures, so long as they suppressed the Name of God. Wherefore Christ the true interpreter of the Law. teacheth the contrary, to wit, that it is a sinne against the third commandement, not only to forsweare, but to sweare vainely, and commonly, by what name, and in what manner soeuer it be yea albeit the Name of God be not mentioned, considering that he which sweareth by the altar, sweareth by it, Matth. 23.20 21, 22. and by all things thereon: he that sweareth by the Temple, sweareth by it, and by him that dwelleth therein: and he that sweareth by heauen, sweareth by the throne of God, and by him that sitteth thereon. This errour of these Pharisees is maintained, or at the least practised commonly by the common sort, they thinke they may sweare as they list, so that they sweare truely: and if they haue trueth on their side, they take liberty to sweare and sweare againe without controlement.
Secondly, they alledge also the saying of the Apostle Iames, chap. 5.12. Obiect. 2 Aboue all things, my brethren, sweare not, neither by heauen, neither by the earth, neither by any other oath: but let your yea, bee yea; and your nay nay: lest ye fall into condemnation.
I answer, Answer. wee must not alwayes take the words of Scripture generally as they seeme to be caryed, but limit them according to the circumstances of the Text, and the scope of ye words. The Apostle saith, All things are lawfull for him, 1 Cor. 6.12. but it must be restrained to things indifferent not forbidden in the Law: for such things as are forbidden, are not lawfull. If then we would vnderstand Scripture aright, and not wander from the sound interpretation of it, we must seeke and search out the sense according to the intent and meaning of the Spirit of God; otherwise, not only infinite inconueniences, but diuers absurdities, impossibilities, heresies, contradictions, and impieties will follow: as when Christ saith, Ioh. 10.8. All that euer came before me are theeues and robbers, &c. Shall wee conclude from hence, that Moses, Esay, Ieremy, Iohn Baptist, and all the Prophets were no better then theeues and robbers, because they went before Christ in time? No, he pointeth out such as professe themselues to be the doore of the sheepe, and receiued or shewed any other then himselfe. So Paul saith, hee tooke all things to bee lawfull for him: what then? might he doe what he list? might he be an idolater, an adulterer, a blasphemer, and such like? no, but herein he preuenteth an obiection, and answereth by supposition, that albeit [Page 372] all things were lawfull, yet he would not bee brought vnder the power of any thing. So in another place he saith, I am made all things to all men, 1 Cor. 9.22. Doth he heereby make himselfe a Libertine, or establish Libertinisme, or purchase a protection for euery man to doe what seemeth good in his own eyes? Not so, but in matters that are indifferent which may be done or not done with a good conscience, he changed himselfe into all fashions, and applyed himselfe to the conditions of all, that by all meanes he might saue some. So in this place, when the Apostle saith, sweare not at all, we must not cleaue seruilely to the letter, nor sti [...]ke to the bare words, but know that the Scripture standeth in the right meaning: so that the doctrine of the seruant is not different from the Lords and Masters that sent him, to wit, to condemne lightnes in swearing, whereby the Name of God is defiled, directly, or indirectly; which ought to be accounted of all men most holy, and vsed with the greatest respect and reuerence that can be. But in cases of importance and necessity, we haue examples beyond al exception, of God himselfe▪ of the Prophets and Apostles that haue vsed an oath, as we noted before, which could not haue beene, if the vse of an oath had generally and vtterly beene vnlawfull.
The second reproofe.Secondly, to omit this sect, and to proceed, it reprooueth such as take the oathes of persons that are vnfit and vnmeet to take any oathes. For seeing an oath must be taken vp soberly, discreetly and aduisedly, and onely in cases of necessity, when the trueth cannot otherwise be decided, it conuinceth such of temerity and want of discretion, that make no difference of whom they take an oath. The end of an oath ought to be to confirme the trueth; but the testimony of some is suspected, and of others presumed to be false. Many are not to be admitted as witnesses, as children, furious persons, drunkards, common lyars, such whose bodies are withered, and consequently their memories decayed, such as are idiots and lunatikes, common swearers, ruffians, and such as are of euill report, rogues and straglers that haue nothing to lose, nor no where to dwell, infidels, heretikes, and vnbeleeuers, all these are as it were boared in the eare, or burned in the hand, or branded in the forehead for vnsufficient persons: because either they doe not know the vertue and validity of an oath, nor the difference and distinction of matters whereupon they are produced, and which are to be decided: or being accustomed to euill, may easily be drawne to adde one sinne of periury to the heapes of their other wickednesse: or may easily be brought to lift at an oath for a little lucre and base gaine; or make little account to renounce and sell Christ himselfe for thirty pence, as Iudas d [...]d, that is, for a small aduantage. Such then must be sought out to testifie the trueth, as are worthy of credit, as feare not the faces of men, as euermore haue God before their eies. As then such are to be chosen, so these that can doe nothing with iudgement and discretion, with aduise and deliberation, ought to be refused, of which the Prophet saith:Esay 4 [...]. Heare ye this, O house of Iacob, which are called by the name of Israel, and are come out of the waters of Iudah: which sweare by the Name of the Lord and make mention of the God of Israel, but not in trueth nor in righteousnesse. Hence it is that the Prophet requireth, that our oathes be performed in trueth, in righteousnesse, and in iudgement, Ier. 5. which cannot be expected of vs, or performed of them.
Secondly, this doctrine directly meeteth Ʋse 2 with the common, but yet corrupt practise of our times, in which swearing is turned into a custome, so that euery one garnisheth his ordinary talke with gracelesse and needlesse oathes, if this may be called a garnishing, and not rather a disgracing. That communication is gracious which ministreth grace to the hearers, other talke is rotten, and retchlesse, when men make no conscience of taking the Name of God in vaine. This is a greeuous sinne in yong and old, in men and women, in rich and poore. It is accounted a speciall ornament to our speech, and we thinke it carryeth no credit nor countenance, except it be now and then spiced with an oath. It beginneth euery where to be esteemed the part of a gentleman, and a note and cognizance to know him and discerne him from others. He is iudged a puritane and a precise foole that reproueth it, and vseth it not. Alas, to what height of sinne are we come? the measure is filled vp, the iudgement is at hand. Herein, O Lord, be mercifull vnto vs: and indeed thou art mercifull, a God of pittie and patience, or else the land were not able to beare vs. The practise of it is of the diuel, & yet we are not afraid of it, few men make conscience of it. The children that play in the streetes haue learned to sweare, so soone as they can speake, and are weaned from their mothers breasts. The Rogues and Vagabonds that settle themselues in no family or society, take the sacred Name of God in their mouth, & make it thier occupation to begge with it. The chapmen that sell their wares to others, are as ready to sell their soules to the diuell to get sometimes one peny. He is not accounted a good shopman that is likely to thriue, that doth not burnish and varnish his bad wares with the glorious Name of God, he is not reckoned worth a chip that will not sweare at euery word to deceiue those that deale with him: and yet God threatneth that he wil cut off as well on this side as on that, Zach. 5.3. euery one that sweareth so that the curse shall remaine in the middes of his house, and shall consume it, with the timber thereof, and the stones thereof. But some will say, we doe not Obiect 1 sweare by the Name of God, we sweare not but by our faith, or troth, or by our Lady, or the Masse, or by Saint Mary. Bee it so: Answer. yet [Page 373] euen these also are breaches of ye law of God. Faith and truth are precious iewels that adorn ye heart of a Christian, they must be kept there as safely as a treasure. Will a man lay a pearle to gage for euery trifle? or wil a man defile his best raiment with the worst mire? It is to be feared, that these haue little faith in the heart, that haue it so commonly in the mouth. As for the crosse, or the masse, or the rood, and such like reliques, they are abominable idols, of wc the Prophet complaineth, [...]c. 5.7. They haue sworne by them that are no gods. This is called a forsaking of God. [...]os 8.14. The Prophet saith, They shall fall, and neuer rise againe. And the Prophet Zephany declareth, that ye Lord will destroy man & beast, because they did swear by the Lord and by Malcham. [...]ph. 1.5. We see hereby what religion and fear of God is in the greatest multitude, for not one of an hundreth feareth an oth, or refraineth frō swearing. Not a day passeth ouer their heads, but they breake out this way. No occasion is offered vnto them to speake, but an oath shall be at one end of their talke. They are so far frō striuing against it, that they delight in it, and make no more conscience of an oath, then of a word, and vse swearing more then eating and drinking. Where the lawes of the land do bridle men, there is some abstaining from sin, and few in comparison of the rest offend. It is true indeed that no punishment, will restraine all persons: yet notwithstanding the most are terrified by seuerity and sharpnesse, as in cases of treasons, of murthers, of thefts, &c. There are few in comparison of others that are guilty of these: and why? because they are looked vnto, that offend this way. If men were let alone in these also to themselues, wee should haue rebellions, and robberies, and shedding of blood as common as othes. For where conscience of sin is wanting, feare of punishment and terrour of death must keepe in awe. But where the lawes of Princes are most remisse, there a flood-gate is set open to all impiety yt ouerfloweth the banks and ouerwhelmeth all before it without measure; as swearing, and blaspheming, contempt of the word, prophaning the Sabboth, whoredome, &c. These are common, this is the broad way, and wide gate that many enter into without controlment. The causes of this general abuse and common sin of swearing are these foure. [...]e causes of [...]mon [...]aring. First, custome, and common vse, wherby many thinke themselues excused. Tell them of their sin, and aduise them to leaue it, They will answer, I confesse it is naught, and I am to blame for it, it is a custome I haue gotten. Thus they defend themselues by custome, & plead prescription: but in the meane season they hold their wicked and vnreasonable custome stil, and wil by no meanes be brought from it. And yet if we will speake the truth, what is it te pretend custome to countenance sin, but to confesse wee doe and speake all things without the feare of God? For frō whence proceedeth this custome of sinning, but from this root? to wit, that we commit sin vpon sinne, one day after another,Muscul. comment. in Mat. cap. 5. without any reuerence of the Maiesty of God. Wherefore, it standeth vs vpon to breake this corrupt custome by a contrary custome, & to leaue this vse by disuse thereof. Although it may seem hard vnto vs at the first, yet if we labor to discontinue it, we shall find it easie at the last. The second cause is euill examples, when we keep euill company, we heare them, & we learne of them. We cannot frequent the company of swearers, but we shall haue othes rife in our eares. The passage is easie from the care to the tongue. That which we commonly heare, we commonly talke off. If then othes be rife in our eares, they will quickly be ready in our mouthes. And the reason is, because the often practise of any sin, maketh vs to haue the lesse sense and sorrow for sin, lesse hatred and detestation of sin. As it is in them that commit sin, so it is in them that are present at it. Touching these that are the practisers of it, the Prophet saith, Can the Ethiopian change his skin, Iet. 13.23. &c. So is it also with these that frequent the society of common swearers, it is hard to bee with them, & to come from them, but we shal one way or other be partakers of their sinnes. This sinne of swearing is not made the lesse by multitude of euill examples set before vs, forasmuch as the multitude of them that sin doth rather make the sin more to be abhorred, then excused, and prouoketh Gods wrath more fiercely. We are not to follow a multitude to do euill. If we sin together,Exod. 23.2. we shal also suffer together: and if we offend with others, we shall be punished with others. The third cause is want of admonition. For many sin this way, that do not know they sinne, many haue a custome in swearing, that are ignorant they do sweare, or at least that they swear so often, or that the sin & offence is so great; who are of that flexible nature, & good disposition, that if they knew the greeuousnesse of the sin, or the greatnes of the danger, would abstaine from doing euill. It is an offence indeed in those that swear, albeit they doe it of ignorance: so is it also in those, that pretending loue and friendship to those that vse it, do not by admonition seeke to reclaime them. The wise man saith,Prou. 9.8. Reproue not a scorner, lest he hate thee, &c. It is a fault generally among vs, that we doe not exhort one another. A word spoken in due season is comely and profitable, like apples of gold in pictures of siluer, pleasant words are as an hony combe, Prou. 25.11. and 16.24. sweet to the soule, and health to the bones. No words are so sweet to the taste, as those that aime at the soules good. We may by this means be an occasion of sauing a soule: & by want of the performance of this dutie, and by keeping silence when we ought not, we may be partakers of their sinnes, and we may be a meanes of damning their soules. For what knowest thou, O man, whether thou mayest winne thy brother? The last cause, that shall now be touched, furthering the sin of swearing, is want of punishment. It were to be wished that ye Magistrate [Page 374] would sharpen the Law against this sin, and other of the first Table that are of like nature, & concerned directly the glory of God. The punishment is litle or none at al against it, which maketh it so common. And I would to God, that they who should be most forward to redresse it, had not the chiefe hand in this trespasse. We are as men afraid to touch this sore, and they that ought to reproue it, haue taught their tongues to vse it, I mean the Ministers of the word. How then should they teach others that cannot teach themselues? or how should they exhort others not to swear, that haue learned commonly to sweare themselues? Let all those therefore that are in authority, whether their place be higher or lower, looke to those that are vnder them. There is no smoothering of sin, or dealing gently and tenderly with it, if we wil represse and redresse it.Sinne is like to a nettle. Sin is like vnto a nettle, the more lightly you handle it, the more it stingeth: the way is to crush it harder. If we deale mildely with sin, we make it thereby to gather strength. It is the blewnesse of a wound, saith Salomon, that purgeth euill. Sinne is like a serpent in the egge, or like a wolfe and lyon that is yong; if they be suffred, they sting vnto death, and make vs their prey. Slight and sheet punishment of any sin, is after a sort an inuiting & encouragement vnto it. But some man wil farther obiect, without swearing men Obiect. 2 will not beleeue me: they doubt of my word, an oath putteth the matter out of question. I answer, Answer. he that will not beleeue thee without an oth in thy communication, neither wil hee with an oth. For he that is a common swearer, may well be presumed or suspected to be a cō mon liar: & whosoeuer maketh no conscience of the greater, will make no conscience of the lesser sin. The prophet Hoseah, complaining of the corruptions that reigned in his time, ioyneth these together, & as it were coupleth thē in one yoke,Hosea 4.2. by swearing and lying they break out, It is not thy facing & out-facing, thy swearing & staring that can procure thee credit among those that are sober minded: forasmuch as they that will commonly swear, will also forswear. Salomon teacheth yt in many words there wanteth not folly:Prou. 10.19. so in many othes there wanteth not periury. Wouldest thou be beleeued? and haue mē rest in thy sayings without doubting or gainsaying? accustome thy tongue to speak the truth: be ashamed to be taken with a lie: gain a good report to thy self by gouernment of thy tongue, and setting a watch before the dore of thy mouth, pondering thy words before thou vtter them, and examine thy speach Obiect. 3 before thou speake it. But some will pretend a necessity wherby they are vrged, and say, they cānot liue without swearing; they obiect that men will not buy of them, and that they shall neuer be able to vtter their wares without it. Nay, Answer. the wiser sort beleeue thee the lesse, and buy of thee the lesse. It maketh them look the better about them, and watch thy fingers that hast set no watch before thy mouth. They see thou makest no more conscience of an oath, then a dogge doth to wag his taile: but thou must remember that goods gotten by forgery, lying, deceit, and swearing, shall not prosper long, nor continue euer.Hag. 1.6. Prou. 13.11. and 1.2. [...] 12.27. They put their gaines in a bottomlesse bag. Salomon is plentifull in handling this point in diuers places. Wealth gotten by vanity, &c. The treasures of wickednesse, &c. Albeit euill men may prosper for a time, yet they shal not long enioy their stollē goods. For goods wrongfully gotten, are stollen: and thou hast no better title vnto them, then the theefe hath to the true mans purse. Thou professest to shew friendship vnto him, but art ready to cut his throat. Thou speakest fairely, but thou meanest fouly. Wee must not suffer our tongues and hearts to wander so far asunder, but remember yt he which keepeth his mouth, Prou 13.3. keepeth his life, &c. A little gotten with a good conscience shall bring a blessing with it vpon vs and our children, The iust man walketh in his integrity, his children are blessed after him. Prou. 20.7. And howsoeuer many wil account this light gains which is so gotten, yet in the end it shal make an heauy purse, according to ye true prouerbe. As for all wicked and vnconscionable gaines, they are accursed in vs, and our posterities to whom we leaue them, and by which we thinke to enrich them, shal feele the smart of our sins. This is the portion of a wicked man with God, &c.Iob 27.13. [...] To draw to an end, let vs set this downe as a rule, that no man ought to sweare or ly for an aduantage: neither shall our swearing and lying in the end turne to our aduantage, but to our losse: forasmuch as sin shall bring profit to no man. It cannot profit a man to win the whole world, and then to lose his owne soule.Matth. 16.26 Such get a penny and forgoe a pound: they gaine hell and lose heauen: they make the diuell their friend, and God their enemy. If wee would thus reason with our selues, and cast vp our accounts, we should soon see little gotten by these sins, & that when we haue attained to the greatest wealth, only godlines is the greatest gaines, which shal neuer be taken from vs.
Lastly, it is our duty to be careful to vse an Vse 3 oath aright. It is the great goodnesse of God toward vs, that doth so farre honour vs, and abase himselfe, to giue vs leaue to take vp his Name, and to be present at our controuersies, being ready to determine of them. We are vnworthy of this preheminence, and therefore we ought to rectifie our iudgment, and swear aright, to ye end we take not his Name in vain. And that we may doe this, we are to consider these few particulars: 1 what an oth is, 2. who is ye author of it, 3. what are ye parts of an oth, and wherof it consisteth, 4. what is the forme therof. 5. what is ye end: lastly, what be ye properties of it. Of these in order as we set thē down.
Touching the first, an oath may thus be described. It is a solemne appealing to God,What as [...] is. whereby we testifie that we speake the trueth. It is a kind of inuocation of Gods Name, though it be vsed vnto men, or before men: [Page 375] it is a referring of our selues to God, and therfore Paul calleth God to record. [...]or. 1.23. [...]m. 3.35. We should cōsider therfore that we haue to do with him, & set him before our eyes for the farther prouoking of our selues to feare and reuerence, & the farther remouing from vs all falsehood & vntruth. Againe, it is said, that we by our oath do testifie that we speake and vtter the trueth with our tongues, but it must be from the hart root. This is the reason that oathes are in vse, that the truth, which otherwise lyeth hid, may come to light. This truth must be spoken, not to halfes, or to hurt by it: but we must speake the truth plainely and sincerely in the simplicitie of our hearts, without all glozing or dissembling through feare, or flattery, or fauour, or profit, or pleasing of men: we must speake the whole trueth, and nothing but the trueth.
[...]e author an oath.The second point to bee considered in an oath, is, who is the author of it. It is commanded of God, by whom we are to sweare, inasmuch as he alone is to be called vpon, & worshipped, to whom we ascribe a knowledge of all things, a searching of our hearts, a presence in all places, and infinite wisedome in ordering all things. For an oath consisteth not of manifest matters, whereof there is good euidence, but of hidden and vncertaine things, in which God onely can iudge, whether men deceiue vs or not. True it is, if there were that perfection in vs euery way, yt ought to be, there shold be no necessary vse of any oath with God or mā. If there were no wauering in vs, God needeth not to sweare: if there were no forging in vs, man needed not to sweare: so that vnbeleefe and vntruth were the principall causes that brought it into practise. The cause why God sweareth, is for our profit. He is truth it selfe, [...]umb. 23.19. Sam. 15.29. Tim. 2.13 and cannot lie, he cannot deceiue, or repent, or deny himselfe; howbeit we are fraile & weak creatures; though God promise neuer so faithfully, and giue vs his word neuer so certainly: yet we are full of infidelity and doubting, like to Thomas one of the twelue Apostles: he had the word of God, the promise of Christ, & the testimony of the disciples, yet he would not beleeue, [...]. 20.25, except he might see in his hands the print of the nailes, and put his finger into the print of the nailes, and put his hand into his side. It was not enough for him, yt he might be no longer faithlesse, but faithfull, to see his wounds with his eies, but he must touch them, and felt thē with his fingers; and then he would beleeue. Hence it is, that God sweareth vnto vs for our better assurance, that we should not doubt, but haue sure consolation in his promise, and confirmation in his truth. Againe, there should be little or no vse of an oath between party and party, if there were yt honesty & fidelity among men that ought to haue been: for if we were accustomed onely to speake the truth, and that we hated lying, as we doe the father of it, what need we any oath? or what should we do with swearing? All men will seeme to hate the diuel, ye father of lies: but all hate not his works. They loue lies more then to speake the trueth, and therefore an oath came in, when the truth could not be found out with much difficulty and long examinations.
The third point is the parts of an oathThe parts of an oath. wherof it consisteth. In euery oath passe these foure things, confirmation, inuocation, confession, & obligation. First, there must be the confirmation of a truth yt cannot else be known but by our oath,Heb. 6.6.16. An oath for confirmation is among men an end of all strife. An oath is not a customary thing, or a matter wherin we may dally: there must be somewhat that needeth to bee cōfirmed. Where all things are apparent, there is no place for this ordinance. Secondly, there is an inuocation of Gods Name, who is witnes of the trueth, and a iudge to be auenged of vs, if we lie. It is not enough for vs to vse an asseueration, or to make a solemne protestation: there must be a lifting vp of the heart to God, and an appealing to his diuine Maiesty, as the men of God were alwayes wont to do, as wee noted before. Thirdly, there should be confession that God punisheth periury, either expressed or implyed, either openly or secretly. For there is a secret kind of acknowledgment in euery oath, of Gods purpose & power ready to chastise and correct all such as dishonor God and prophane the seate of iudgement. Fourthly, an obligation, professing and protesting that we are willing to vndergoe the punishment at Gods hand, if we performe not the condition. It is very fit and expedient, that all such as are to take an oath, diligently consider and remember these particular parts, that they haue them not onely before their eyes, but ingrauen in their hearts, to keepe them from all falsehood.
The fourth thing is the forme of an oath,The forme of an oath. which is described by the Prophet Ieremy, Iere. 4.2. Thou shalt sweare the Lord liueth, in trueth, &c. Behold here, the maner that is to be obserued in our swearing, it must be performed truely, discreetly, & righteously. Truly, lest we make God a lyar: iustly, lest we commit impiety: in iudgment, lest we be rash and heady wt ought not to be in so weighty a matter. Truth ought to be the ground of al our speeches. The Apostle saith, Cast off lying, Ephe. 4.25. and speak euery man truth vnto his neighbour, for we are members one of another: howbeit then especially, when we take the God of all trueth to witnes, we should be carefull to speake nothing but ye simple words of truth without all mixture or errour or falshood. As God is the God of trueth, so ought we to be like vnto him, if we would haue him to be our Father, or assure our selues to be his children. We cānot swear lawfully except we swear truly, & therfore we must be sure before we sweare, that we sweare nothing but the trueth. For we come not into the presence of God, and before the deputy of God which is the Magistrate, to deliuer our owne foolish opinions, drowsie dreames, priuate thoughts, or vncertain matters such as we conceiue; but [Page 376] what we know and are throughly perswaded off. Trueth and knowledge are vnseparable companions. Againe, he that sweareth lawfully should sweare in iudgement. When we are called before a iudge to testifie the trueth, or are to witnesse in any other lawfull cause wc can by no other means be found out but by an oth, we must deale in such matters soberly, we are to sweare with good discretion and aduisement, not lightly, not rashly, not hastily, not headily, but with diligent tryal and due consideration of euery particular which wee are to testifie. Lastly, our oath must be taken in righteousnesse, and be agreeable to right and equity and equity & iustice, which serue to giue to euery man his owne, and to God also his due. Thus we see wherein the life and as it were the soule of an oath consisteth: which reproueth the common abuses of those that are sworne men. Our oath must not be an hired oath, nor we hired men to sweare whatsoeuer others will haue vs: for that were as much as to sell our soules t [...] Satan for mony. If we would haue peace and comfort to our selues, we must not take an oath for feare, or fauour, or friendship, or flattery, to doe our friends a pleasure, and our enemies a displeasure: but in a godly zeale of the vprightnesse of the cause, and an earnest desire that Gods Name may be glorified in the manifestation of the Truth. Let vs also learne to detest the corrupt practise of al double-hearted Papists, who haue learned the doctrine of Equiuocations, that sweare one thing and thinke another. These men are content to say any thing, because they haue their mentall reseruations that they keep to themselues, like vnto Hushai, who pretended friendship vnto Absalom, and to ioyne with him against Dauid: Whō the Lord and this people, 2 Sam. 16.18. and all the men of Israel shall chuse, his wil I be, and with him will I dwell, pretending this to Absalom, but intending it to Dauid: he maketh shew to speake it of one, but vnderstandeth it of another. This legierdemaine he hath bequeathed to his disciples the Iesuites, who are growne much more cunning & crafty then their master. These are they that dissemble with God and man, and haue one heart for the Prince, another for the Pope, who is the greatest enemy ye Princes haue. Against these and others that take ye Name of God in vaine, we are taught heere how to sweare, which euery one doth not know, & few practise aright these rules. We must not be ignorant, that it ought to be done in truth: such loue to God & our neighbour should b [...] in vs, that we are to deale without colouring of matters, without hypocrisie, without forging, so yt truth should preuaile, and haue the vpper hand. Secondly, in iudgement, for feare of rashnesse. We must not deale rashly but discreetly: not foolishly, but wisely, and when necessity requireth and vrgeth an oath of vs. An oath is as a medicine. No man taketh physicke for wantonnesse, being not wel aduised, but vpon necessity, either to preuent, or to preserue, or to restore. So no man vseth an oath for delight or pleasure, but sometimes to preuent a mischief, sometimes to preserue from wrong, & sometimes to restore a mā to his right. And this is to swear in iudgment. Lastly, it must be done in righteousnesse, to wit, for the good & profit of our neighbor. For when we are called to an oath, that which we promise or vndertake must be honest and righteous, that we doe not sinne in swearing, which were to heape one sinne vpon another; as we see in Herod the king, who,Mar. 6.21. because hee had promised with an oath, sent and beheaded Iohn in prison: and in the enemies of Paul, Acts 23.12. who bound themselues with a vow, yt they would eate nothing, vntill they had killed Paul.
The fift point in an oath,The ends of an oath. is the end wherefore it was ordained: one end was in respect of God, the other in respect of men. In respect of God, the end is his owne glory, who made al things for the magnifying of his Name, and the manifestation of his glory. This we ought to ayme at in al things, Whether ye eat or drinke, 1 Cor. 10. or whatsoeuer ye doe, do all to the glory of God. Secondly, in respect of our selues to confirme some truth, and decide some controuersie, as when our name, or goods, or life are in question. To come to particulars, the ends of a lawfull oath are these foure:Foure ends of a lawfull [...] first, alleageance and obedience to Princes, as we see in the elders of Gilead, who, intreating Iphtah to be their captaine, & to fight their battels against the Ammonites, sware vnto him that he should be their head and gouernour,Iudg. 11.10. and that they would bee subiect vnto him, The Lord be witnesse betweene vs, if we do not according to thy words. In like maner Iehoiada the Priest, making Ioash king, whō he had preserued from the massacre executed against the blood royall, and hidden sixe yeres in the house of the Lord, tooke an oath of the captaines & guard, that they should obey the king whom he shewed vnto them.2 Kin. 2.11.4 Whereby we may conclude that Christian Princes may bind their subiects by an oath, and that subiects may & ought to swear to do all homage vnto their Princes: so that it argueth a treacherous intent & meaning in the Popish sort that refuse to take the oth of alleageance, as if they meant to performe no duty to their lawfull Princes. For all such as are the Popes subiects cānot be true subiects: & if he that challengeth a supremacy be their Prince, ye Prince cannot be supreme. Againe, an oath may lawfully be taken to confirme a league and establish a couenant between man and man, to assure those we deale with, that we for our parts mean faithfully, & purpose to keep it inuiolable. And we haue sundry examples heereof in holy Scripture Abraham entred into a league with Abimelech, Gen. 21.23.24. & 26.21.29.31. and confirmed the same by oath. For when Abimelech said, Swear vnto me heere by God, that thou wilt not deale falsely with me, nor with my sonne, &c. he answered, I will sweare. The like is shewed afterward, how Abimelech maketh a couenant with Isaac at [Page 377] Beer-sheba; he said, Let there be now an oath betwixt vs, euen betwixt vs and thee, and let vs make a couenant with thee, that thou wilt doe vs no hurt, as we haue not touched thee, &c. and they arose vp betimes in the morning, and sware one to another. The like agreement by oath passed betweene Iacob and Laban, Gen. 31.53. So did Dauid and Ionathan make a faithful league betweene them, and confirmed it with a solemne oath, 1 Sam. 18.3. and 20.8. and 23.18. As then we may sweare to witnesse our alleageance to Princes, so also we may, for the confirmation of couenants betwixt others and our selues. Thirdly, it is lawfull to take an oath for the deciding of controuersies that arise betweene party and party, which otherwise cannot be ended. Some things are committed and conueyed away in such secret maner, that they cannot possibly come to light, but onely by an oath, so that Magistrates are forced to put men to an oath, to witnesse the trueth in the Name of God. When one is found slaine in the field, and it is not knowne who hath slaine him, the Lord commandeth that the elders of that citie which are next vnto the slain man, shall come into his presence, and to say, Be mercifull, O Lord, vnto thy people Israel whom thou hast redeemed, and lay not innocent blood vnto their charge, Deut. 21.8. So we shewed before out of the Epistle to the Hebrews, that the end of an oath is the confirmation of a truth. Woe therfore vnto them that vse it, and feare not to take it, for ye confirmation of an vntruth. Lastly, we may lawfully swear to iustifie our religion, and to bind our selues thereby vnto his worship. When men grow cold and carelesse, or stand wauering and halting betweene two opinions, as if they knew not whether they should worship God, or Baal: we may strengthen our selues, and confirme our hearts in the purity of religion; as in the dayes of Asa, they entred into a couenant to seeke the Lord God of their fathers, [...]. 15. [...], 14. and [...], 32. with all their heart, and with all their soule: that whosoeuer would not seeke the Lord God of Israel, should be put to death, whether small or great, whether man or woman: and they sware vnto the Lord with a loude voyce, and with shouting, and with trumpets, and with cornets. These are the chiefe ends of an oath: and therefore in euery Christian Commonwealth it ought to haue place: without which many euils would lie hidden and vnknowne, many men would be hindred in their right, and many good duties would be vnperformed. It is a good duty to testifie our subiection to our Princes and Magistrates. It is a good duty to giue assurance to men of our faithfulnesse in keeping couenants. It is a good duty to end controuersies, and thereby to become peacemakers. It is a good duty to binde our selues not to start backe from our holy religion & profession, but to continue constant vnto the end: all which are the benefits that proceede from an oath.
Lastly, the adioyned properties of an oath, [...]roper. [...]f an oth. are to be considered. For as euery oath is not vnlawful, so euery oath is not lawful: & therefore we are to marke, what are lawful, & what vnlawfull. Those are lawfull that disagree not with Gods word: those are vnlawfull that are contrary to it. The lawfull oathes are vndertakē of such things as are true, certenly known, possible, godly, necessary, profitable, waighty and worthy so great a confirmation. If these or any one of them be wanting, the oath becommeth wicked: if they concurre and meete together, so that we be duly prepared therunto, it ought to be performed. On ye other side, if the matters vndertaken be false, or vncertaine, or vnknowne, or vnpossible, or vnprofitable, or vnnecessary, or wicked, or friuolous and light, the oath is vnlawfull, and to performe it, is to adde sinne to sinne, as we noted before. For he that sweareth to performe that which is false, maketh God that is trueth witnesse of an vntruth: he that taketh an oath o [...] vncertaine things, sweareth with an euill conscience, and considereth not what he doth, neither regardeth the presence, the power, and punishment of God, when he presumeth to make God a witnesse of the things which hee knoweth not whether they be trueth or vntrueth: he that taketh an oath of any wicked thing, maketh God to fauour and approoue that which he hath forbidden in his Law, and is flatly contrary to himselfe: whosoeuer taketh an oath of vnpossible things, mocketh God and man to their faces, forasmuch as hee cannot haue a purpose and resolution to performe that which he speaketh and sweareth. He that taketh an oath lightly, declareth that he hath no reuerence or feare of God before his eyes. And this is a most certaine rule, that whosoeuer commonly sweareth, commonly forsweareth, or at least will make no bones of it, if he see any aduantage to come by it: because he that maketh no cōscience of the one, will not make any of the other. Thus we haue handled ye doctrine of oathes: let vs now make conscience of them, & take heed we take not the Name of God in vaine. He is iealous of his honor and glory, let vs not abuse his patience. Though he be slow to anger, yet he is great in power: and albeit he beare long, & forbeare much,Nahum. 1.3. yet he will not cleere the wicked. Although Princes doe not make statutes against it, yet the statute law of God hath decreed against it, and condemned it, & set a great penalty vpon the breach of it. We haue sundry lawes yt none abuse our names: but we haue none for ye preseruation of Gods Name, and therefore God will looke to it, and take order for it. No commandement hath had more visible iudgments executed vpō the breakers of it then this. The plague of God shall not depart from his house that is a swearer, one iudgment or other shall ouertake him: and if he do escape, the greater torment is reserued for him in the life to come The Prophet Zachary Zach. 5.4. telleth vs, yt God will consume the timber and stones of his house.
The sonne of the Israelitish woman that blasphemed the Name of the Lord and cursed, is brought foorth without the campe, and stoned to death, Leuit. 24.14, 15. and thereupon a Law established, Whosoeuer curseth his God shall beare his sinne, It is lamentable to consider the wretchednesse of prophane men, notwithstanding the greeuousnesse of this sinne. Many are of such a ruffian-like spirit, that they feare not to teare in peeces the Lord of life, and to crucifie againe the Sonne of God, as much as in them lyeth. We our selues are iealous of our own names, and the names of our parents and posterity: no maruell then if God be exceeding iealous ouer himselfe. If we wil not glorifie him, he will glorifie himselfe, and his Name in our destruction. He may winke at vs for a time, as also at our manifold and monstrous oathes, but he hath not forgotten them; he keepeth a booke of accounts as a register against vs, and when the great day of the Lord shall come, he will bring forth the records, and set our sinnes in order before vs. Let vs not thinke to escape,Eccles. 8.11. because sentence is not speedily executed: the more he delayeth, the more he hoardeth vp punishment for vs. The longer the arrow is in drawing, the deeper it will pierce when it is shot out against vs. Hee suffereth them to liue in security for a time, but they shall taste of seuerity in the end, Iob 24.23. and 21.30. The wicked is reserued to the day of destruction, & they shal be brought forth to the day of wrath.
23 And the Priest shall write these curses in a booke, and he shall blot them out with the bitter water.
24 And he shall cause the woman to drinke the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter.
25 Then the Priest shall take the iealousie offering out of the womans hand, and shall waue the offering before the Lord, and offer it vpon the Altar.
26 And the Priest shall take an handfull of the offering, euen the memoriall thereof, and burne it vpon the Altar, and afterward shall cause the woman to drinke the water.
Hitherto wee haue seene the things that goe before the tryall: now we come to such as are more neerely ioyned with it, which are these. He must write the curses in a booke, and then blot them out with the waters of bitternesse before remembred. But before the woman drinke of the waters, he must take the offering out of her hand, and waue it before the Lord, and then offer it vnto the Lord. Lastly, he is to burne a part of it vpon the altar, and afterward cause the woman to drinke the water.
Obiect. Heere the question may be asked, wherefore the curse must be written, and afterward blotted out? If it must be blotted out, what need it to be written? If it must be written, why should it be blotted out? I answer, Answer. it was written to note out the stablenesse of Gods iudgements, and the certainety of his trueth. And therefore also it was vttered in words, expressed in actions, and established by writing. In word, of the adiuration: in worke, of the drinking vp of the water: in writing, of the whole fact, as it was done before the Lord. Neuerthelesse, this writing was so extant, that it continued not long, but was so cleane defaced that none could reade it; because God would not haue the remembrance of such filthy causes and iealouses, and suspicions to remaine to posterity, lest any be inflamed with the like passion, and so bring into imitation such like practises.
[Verse 23.24, &c. And the Priest shall write these curses, &c. We see in this place the former ceremonies, and circumstances farther vrged and pressed neere to the conscience of her that was suspected and stood before the Lord to be tryed. She is caused and commanded to drinke of these waters prepared for this purpose. These waters that cause the curse shall enter into her, and become bitter.
This is the meanes that God wil vse to manifest things that yet are hidden in secret, and such as should bring an heauy iudgement vpon her that was guilty. We learne from hence,Doctrine. Adultery, [...] albeit sec [...] co [...] punished of God. that whoredome is alwaies punished of God, and neuer escapeth vnpunished. Howsoeuer adultery be not regarded among men, and thought either no sinne, or a little and veniall sinne, yet God findeth it out, and ceasseth not to plague and punish it both temporally and eternally, both in this life, and in the life to come.
This we see set foorth before vs at large throughout the whole booke of God.Gen. 6.1 [...]. What was the cause that brought the flood vpon the old world, and swept away the inhabitants thereof? was it not for their vncleannesse, and the lusts of their eyes, and the loosenesse of their life? The like we might say of Sodome and Gomorrha, and the cities about them, who giuing themselues once to fornication, Iude 7. and going after strange flesh, are set forth for an example, suffering the vengeance of eternall fire. When Balaam was not suffered to curse the people of God, he gaue the Moabites and Midianites this damnable counsel, to allure them to commit fornication; by which meanes many perished, as we shall shew afterward in the 25 chapter of this booke: whereunto also the Apostle alludeth, 1 Cor. 10.8. when he saith, Neither let vs commit fornication, as some of them committed, and fell in one day three and twenty thousand. It must needs be a greeuous sin that brought downe so greeuous a iudgment. A like fearefull example we haue in the booke of Iudges, when the Leuites wife was abused vnto death, there followed the destruction of [Page 379] the beniamites, [...]. 20 35. [...] 21.3. so that there fell of them fiue and twenty thousand, & almost one whole tribe of Israel was wanting. This is it which the Lord threatened to his people, Leuit. 18.24.25 20. Ye shall not defile your selues in any of these things: (among which this was one, to defile themselues with their neighbours wife by carnall copulation) for in all these, the nations are defiled, which I will cast out before you, and the land is defiled, therefore I will visite the wickednesse thereof vpon it, and the land shall vomit out her inhabitants. The Prophets are full in all places of the like threatnings. There is a notable testimony to this purpose, Ier. 5.7, 8, 9. where the Lord complaineth of this iniquity, and of the abuse of his manifold benefits, Though I fed them to the full, yet they committed adultery, and assembled themselues by companies in the harlots houses: they rose vp in the morning like fedde horses, euery man neyed after their neighbours wife: shall I not visite for these things, saith the Lord? shall not my soul be auenged on such a natiō as this? We reade in the booke of Genesis, that when Pharaoh at the commendation of his Courtiers had taken Abrahams wife into his house, the Lord plagued him and his house with great plagues, [...]. 12 17. and they ceassed not vntill he had restored her againe, and giuen his seruants commandement to doe him no hurt.
The like we might also speake of Abimelech the king of Gerar, when he also sent and tooke her, though he had not yet come neere her, but onely purposed euill, yet the Lord came to him in a dreame by night, [...]. 20.3. and said vnto him, Behold, thou art but dead, because of the woman which thou hast taken, for she is a mans wife. So then there is ordained for all adulterers and fornicators both temporall and eternall punishments. These sinnes shall bring a man to beggery, euen to a morsell of bread, Prou. 6.26 they shall roote out his house, destroy his posterity, consume his flesh, waste kingdomes, yea shut out of Gods kingdome, and bring to the condemnation of the diuell; forasmuch as no vncleane thing shal enter into the heauens, but all murtherers, and sorcerers, and idolaters, and whoremongers shall haue their part in the lake that burneth with fire and brimstone, which is the second death.
Reason 1 The reasons hereof are these. First, the wrath of God is kindled against such. In his fauour is happinesse, but if his wrath be kindled but a little, blessed are all that trust in him. For this cause the Apostle saith, Ephe. 5.6. Let no man deceiue you with vaine words, for, because of these things commeth the wrath of God vpon the children of disobedience. In the words going before he had shewed, that no whoremonger, or vncleane person hath any inheritance in the kingdome of Christ and of God; the reason is, because such lye vnder the heauy wrath of God. He is angry with them, and therefore woe vnto them. If the child see the father angry with him, how is hee greeued? what saith the Lord vnto Moses, concerning the sinne of Myriam his sister?Numb. 12.14. If her father had but spit in her face, should she not be ashamed seuen dayes? And the Apostle to the Hebrewes, chap. 12 9. We haue had the fathers of our bodies which corrected vs, and we gaue them reuerence, shall we not much rather be in subiection vnto the Father of spirits, and liue? What subiect can beare the displeasure of a Prince? The feare of a king, saith Salomon, is like the roaring of a Lyon, Prou. 19.12. and 20.2. and 16.14. who so prouoketh him to anger, sinneth against his own soule. If the lyon hath roared, who would not feare? as testifieth ye Prophet. Seeing then the wrath of a king is as messengers of death, what shall we thinke the wrath of the King of kings to be? who is euen a consuming fire, Hebr. 12.29. and deuoureth all as straw and stubble before him.
Secondly, it appeareth to bee a greeuous sinne, because it is worse then theft, as Salomon Reason 2 maketh the comparison, Prou. 6.30.32. Men doe not despise a theefe, if he steale to satisfie his soule, when he is hungry, &c. but whoso committeth adultery with a woman, lacketh vnderstanding: he that doth it destroyeth his owne soule. It is an odious name to be called a theefe: but it is more odious to be called an whoremaster. A theefe when he hath stollen is carried to the gallowes: but the adulterer deserueth it much more. What an horrible offence is it to destroy a mans owne soule? we pittie him that layeth violent hands vpon his owne body, and killeth himselfe. Who doth not account Saul, and Achitophel, and Iudas most infamous, who perished with their owne hands? but the adulterer doth a thousand times worse, he destroyeth his owne soule, which is a greater price then the body.
Thirdly, adultery and vncleannesse defile Reason 3 the land: not onely the persons and the houses, but whole cities and countries, vntill all become abominable, and the land become full of sinne: and therefore no marueile though it be punished of God. To this purpose the Lord speaketh in the Law of Moses, Leuit. 19.29. Doe not prostitute thy daughter to cause her to be a whore, lest the land fall to whoredome, and the land become full of wickednesse. This sinne is of an infectious nature aboue other: suffer it but a little▪ and it will quickly encrease, like fire that is kindled in dry wood, which suddenly taketh hold, and easily passeth from one to another vntill the whole be enflamed.
Fourthly, we must know what our calling Reason 4 is. The Gentiles that knew not God, and were ignorant of his law, defiled themselues with these abominations, and were cast out before his face: for the land did spew them out as loathsome. But we haue learned better things, and God hath vouchsafed vs greater mercy; he hath called vs to be an holy people to himselfe, and redeemed vs that wee should serue him in holinesse and righteousnesse all the dayes of our liues. This the Apostle noteth, 1 Thess. 4.3, 4, 5, 7. This is the [Page 380] will of God, euen your sanctification, that ye should abstaine from fornication, that euery one of you should know how to possesse his vessell in sanctification and honour, not in the lust of concupiscence, euen as the Gentiles which know not God, &c. for God hath not called vs vnto vncleannesse, but vnto holinesse. To this we shall adde sundry other reasons afterward, when we make vse of this doctrine.
Vse 1 This serueth to teach vs sundry instructions both touching our knowledge, and concerning our obedience. First, let no man flatter himselfe in this sinne. It is accounted of the greatest sort, a small and sleight matter, a veniall sinne, a tricke of youth. Such scoffers as these, it seemeth, were in ye Apostles times, but now they are more common, as the sin is more commonly practised, and aboundeth euery where. This doth the Apostle declare, 1 Cor. 6.9. Know ye not that the vnrighteous shall not inherit the kingdome of God? be not deceiued: neither fornicators, nor adulterers, nor the effeminate shall inherit the kingdome of God. It is a fire that shall deuour to destruction, and bring strange punishments vpon the workers of such iniquities,The first reproofe. Iob 31.3.12. This serueth to reprooue diuers sorts of men: first, such as thinke fornication to be a thing indifferent, and no great matter to be stood vpon. But is it a thing indifferent vnto vs, whether we euer come into Gods kingdome or not? or is it a tricke of youth to loose heauen, and to bee banished from the comfortable presence of God? Wee shewed before that whoredome is worse then theft, and to rob any of their chastitie, is a thousand times more heinous then to take from them their money. It bringeth with it the heinous sinne of idolatry.Rom. 1.28. It spoileth a mans neighbour of an vnrecouerable benefit that can neuer be repaired or restored, being once lost. It dishonoreth & embaseth the children yt are so begotten, depriuing them of the common right of inheritance that belongeth vnto others, Deu. 23.2. It bringeth dulnes and deadnesse of heart vpon men and women, making them senselesse in sinne, and to rush without conscience into many, or rather into any other, as the Prophet Hosea teacheth, chap. 4.11. Whoredome, and wine, and new wine, take away the heart. He ioyneth together two sinnes that are neere neighbours and very familiar one to another, to wit, vncleannesse and drunkennesse, which aboue all other brutish pleasures besot vs, and bereaue vs of vnderstanding, and reason, wil and affections, so that we delight and take pleasure in nothing but in sensualitie. The better the Lord doth feede vs, and the more liberally he multiplyeth his blessings vpon vs, the more we abuse them to wantonnesse, and spend them in voluptuousnesse. Such is our vnthankefulnesse to God, that the more he enlargeth our prosperity, the more we kicke against him, and lift vp our heeles to spurne at him that giueth vs our meate in due season, and satisfieth our soules with marrow and fatnesse. Such is the great corruption of our natures, and the contagion of sinne that dwelleth in vs, that it infecteth Gods good creatures, and turneth his benefites into curses. The more our gracious God doth remember vs, the more ought we to remember him againe: and the more he serueth vs, the better ought we to serue him, the more zealous we should be of his glory, the more dutiful and diligent to please him in al things. We are like to the Sodomites; they inhabited a place very fruitfull,Gen. 13▪1 [...] 13. it was like the garden of God, wherein Adam dwelt: howbeit they turned Paradice into hel, and abused all his good gifts, to pride, gluttony, drunkennesse,Eze. 16. [...]9. wantonnesse, filthinesse, and to all manner of vnlawfull and vnnaturall lusts. The more the Lord in mercy bestoweth vpon vs, the greater obedience we ought to yeeld vnto him: and where he giueth greatest wages, he worthily and iustly requireth the greatest worke. Woe then vnto such as giue themselues ouer to the beastly pleasures of the flesh, that make wise men fooles, and turne men into beasts, insomuch as men endued with common sense and naturall reason may wonder at them. Their carnall lustes so blind their eyes that they run headlong into all mischiefes. They regard not their good names, neither care what other men think of them. They spend their strength and life vpon harlots, they waste their bodies and consume them with foule and filthy diseases. They esteeme them of greater excellency then any other; they cast off all care of their wiues, of their children, and of their families, as if they were strangers or enemies vnto them. They cut short their owne dayes, and waste their substance, & sometimes bring themselues to extreame beggery; and that which is more fearefull then all these ioyned together and bound in a bundle, they damme and destroy their owne soules.
Hence it is that the holy Scripture best able to define wisdome and folly, and to set downe who are the greatest fooles, doth by way of eminency and excellency, brand the sinne of vncleannesse with the title of folly, and calleth all adulterers fooles. When Iacobs sonnes vnderstood that Sichem had deflowred their sister, they were greeued and exceedingly offended at it, because he had wrought folly in Israel, Gen. 34.7. Tamar disswading her brother from forcing and rauishing of her, vseth this reason, No such thing ought to be done in Israel, doe not thou this folly, 2 Sam. 13.12. Salomon is preferrred before all the Princes that were before him, or should come after him for his singular wisedome, and he gaue himselfe aboue others to know wisedome and folly: Eccle [...]. and therefore let vs heare what he saith of it. In the sixt chapter of the Prouerbes,Prou. 6, [...] & 7. [...]. he teacheth, that whosoeuer committeth adultery with a woman, lacketh vnderstanding. And in the chapter following, describing the leudnes of wanton persons, he saith, At the window of my house [Page 381] I looked through the casement, and beheld among the simple ones, I discerned among the youthes, a yong man voyde of vnderstanding, &c. yea, such is his resolutenesse to goe forward, and madnesse that infatuateth him, that he compareth him to an oxe led to the slaughter, and as a foole to the correction of the stockes: and such is their rage and violence in their distempered and disordered lusts, that Ieremy compareth them to fed horses, because they neighed after their neighbours wiues. Many there are that follow these follies, that thinke scorne to be ranged and marshalled among theeues, horses, [...]3.18. dogges, and to haue their impieties expressed with such comparisons: but we need craue no pardon of them, if we cal them as the Scripture calleth them, which knoweth who they are, and what they deserue, and by what names they are to be named. Let vs now rip vp these things afresh, and examine the difference betweene the iudgement of the most pure and holy God, and the iudgement of the impure & vnclean men. They account whoredome and adultery to be kindly sinnes, trickes and toyes of youth: but the glasse that God setteth before our eyes maketh them looke as vgly creatures and most deformed monsters, such as none should bee enamored off. These fleshly lusts fight against our soules, [...].11. and make continuall warre vpon vs, seeking to destroy vs vtterly. Is it a tricke of youth to waste our bodies, and to bring vpon our names a perpetuall blot? Is it a thing indifferent vnto vs, whether we saue our soules or destroy them? Is it indifferent vnto vs, whether we be reputed wise, or fooles: men, or beasts: such as are made after the image of God, or pampered horses, vncleane swine, and filthy dogges? Is it a veniall sinne to defile the land, and replenish it from one corner to another, with all wickednesse? Let such take heed, lest in the end they finde no pardon at the hands of God for these veniall sinnes: and beware betimes lest these light offences be so heauy a burden vpon their hearts, that they weigh them down to hell. Then they shall find to their cost and sorrow, that it was the greatest folly in the world to runne headlong into these euils, and to deferre their repentance till it be too late.
[...]nd [...].Secondly, it reprooueth such as liue cunningly and secretly in these sinnes of vncleannesse, and thinke if they can hide them from the eyes of men, and from the sight of the world, all is well, no hurt or harme shall befall vnto them, and come vpon them. If they professe Christian religion, and resort to the Church, and heare the word of God, and present themselues to the Lords Table, they suppose they liue in no danger, they account thē selues as good Christians as the best. This is a course taken to deceiue our selues, and such doe no better then make a couenant with death, and a league with hell, Esay 28. Hee hath deliuered many threatnings in his word against this sinne, which must needs be accomplished: because he is not as man that hee should lie. It is in vaine therefore to flatter our selues with the foolishnesse of security, or hope of secrecy, or the ignorance of men, or the darkenesse of the night, or the solitarinesse of the place, or the cunning of hypocrisie, or any other meanes of concealement, forasmuch as we haue to doe with God, before whose eyes all things are naked and open. This committing of sinne in secret, and presuming to carry it away close, because no man seeth vs, is on the one side to turne God into an idoll, making him to sit idle in heauen, and on the other side to transforme our selues into Atheists, as if God could be blinded and deceiued of vs. This made the Prophet to say, Whither shall I goe from thy spirit? Psal. 139.7, 8, 11, 12, 13. or whither shall I flie from thy presence? if I ascend vp into heauen, thou art there: if I make my bed in hell, beholde thou art there, &c. If I say, surely the darkenesse shall couer me, euen the night shall bee light about me: yea, the darkenesse hideth not from thee, but the night shineth as the day; the darkenesse and the light are both alike to thee: for thou hast possessed my reines, thou hast couered me in my mothers wombe.
So then, where the knowledge of man faileth, and the hand of man ceasseth to execute punishment against this sinne, Gods eye taketh notice of it, and his iustice will cause him to proceed against it, so that there is nothing couered, that shall not be reueiled;Luke 12. neither hid, that shall not be knowne. Many indeed are cunning hypocrites, and can deceiue the faces of men: but they cannot so colour their sinnes as to cozen God thereby, who wil plucke off their vizards, and wash away their paintings, and open their disguisings, that the hollownesse of their hearts shall be made manifest to all men.
The last reproofe is of the Church of Rome,The third reproofe. that erect a stewes in all places where Popery is professed, and so warrant the tolleration of fornication. The Law of God is manifest, Deut. 23.17. There shall be no whore of the daughters of Israel, neither shall there bee an whorekeeper of the sonnes of Israel. God condemneth the thought, and therefore cannot alow the fact of simple fornication, for that were to make the spirit of God contrary to it selfe. All enticements and prouocations vnto sinne are reprooued, of which this is a principall. How then can he that boasteth of his Holinesse warrant by the word of God the erection and continuance of his stewes, albeit hee gaine thereby a yeerely rent into his coffers? Or how could that monster and diuell incarnate, Sixtus the fourth, set vp a stewes of both kindes, that is, of men and women, wherby he obtained some yeeres 20000, and some yeeres forty thousand duckats as a yeerely pension, which those filthy persons payed for the free liberty of that sinne? This was most base and beastly gaine, though the man of sin thinke it sweet gaine that is gotten by worse [Page 382] then the excrements of Rome. A man would thinke it most strange that they should open their mouthes in defence of open sinne and impiety: and yet many among them are not ashamed to become proctours for the stewes. It is well knowne how commonly the Priests themselues resort vnto such infamous places, & therfore no maruell if some of them shame not to open their mouthes in defence of their owne practise, among which are two of no small note among them, to wit, Harding Hard. Consut. pag. 162. and Parsons. Harding in his pretended confutation of the apology of the Church of England, calleth the stewes a necessary euill for the auoyding of a greater mischiefe: and though (being charged) he dare not deny there bee twenty thousand of that generation in Rome that prostitute their bodies for gaine, yet he excuseth them all, and telleth vs that we are too yong to controlle the city of Rome in her doings.
The like we might say of Parsons, for hee in his confutation of Iohn Nichols recantation, hath thought it a matter well beseeming his labours to handle this point at large (who is often said to haue been vnder the Chirurgians hand for this sinne) and so to iustifie the doings of himselfe and of his fellowes. I will set down their reasons, that we may see, know them, and examine them, and disproue them. Nothing is so impious & wretched that some men will not goe about to iustifie. It is well knowne that a Diuine, a great Diuine among them wrote a treatise in defence of Sodomy, as these doe in defence of whoredome. And this is the deep iudgement of God vpon those that not only restraine but vtterly forbid mariage to their Clergy,1 Tim. 4. (which the Apostle calleth the doctrine of diuels) to giue them ouer both to defend and practise all kinde of vncleannesse. But let vs see their reasons, wherby they would proue this euill to be necessary. Obiect 1 First, they alleadge the heate of the countrey, and therefore not fit that Harlots should be banished from among them. I answer, Answer. this is no sufficient warrant to set vp stewes, no more then it is to marry many wiues. It becommeth not a Christian man, much lesse a professour of Diuinity to hold, that where there is greatest heate, there may be greatest whoredome.
This is the rule of Gods word, that whersoeuer the greatest allurements and prouocations are to any sinne, there ought to be more watchfulnesse to cut off all occasions. And why I pray you might not they among the Indians iustifie the marrying and keeping of a multitude of wiues, where the heate farre surpasseth the heate of Rome, and of all Italy? or wherefore doth God restraine the Iewes his owne people from whoring and committing fornication, where the climate is as hot and much hotter then in Popish places where stewes are erected? Doth whoredome defile the land, and is it a necessary euill? But enough of this reasonlesse reason, whereof I thinke the Popish sort are ashamed, if they haue any shame or any reason left in them. A second argument is this, yt a ciuill Magistrate, & consequently Obiect 2 the Pope, may, for the auoyding of a greater inconuenience, tollerate and permit this sinne, without fault and without being charged with any allowance of the sinne it selfe. It is one thing to approue, and another to allow a thing; as God permitteth many wicked actes in the world, which notwithstanding he detesteth. I answer, Answer. the comparison is vnequall, that I say not, it is blasphemous. It is the fearefull iudgement of God vpon his enemies, to make such monstrous and mishapen conclusions. God hath a royall prerogatiue aboue his law, and is not subiect vnto it, but to the righteousnesse of his owne will. He permitteth the abominations that are committed, that by his infinite power and wisdome he may turne all things to the glory of his mercy or iustice. It is not so with the Magistrate, he must bee obedient to the law of God, and all his authority is to be subiect vnto it: it is his office to punish knowne euill, and not to permit it: neither is hee able to turne euill into good by his suffering of it. Besides, it will not follow from hence, to speak nothing of the Popes temporall iurisdiction, and of the right he claimeth to be a temporall Prince; neither can it any way iustifie his practise, who raiseth rents and taketh fines for bawdry, and therfore maketh himselfe no better then a bawde to whores and knaues, forasmuch as he maintaineth them, and they maintaine him. They haue streetes and houses assigned vnto them where they shall dwell, and he taketh their money whch they pay with ease, and liue in brauery and excesse with the rest.
Lastly▪ we may conclude from this reason, that Magistrates if they list, may permit all maner of wickednesse, and suffer it to escape vnpunished, and not be charged with the allowance of it. For if this reason doe hold in one particular (God may permit, therfore the Magistrate may) it is good in all; which were to open a gap wide to all prophannesse, Libertinisme, Atheisme, and Epicurisme. A third argument Obiect is this, a naughty thing may sometimes be necessary, and being necessary, and consequently impossible to be remooued, it must needes be tollerated without fault, as they goe about to prooue by testimony of Christ, there must be offences, Matth. 18.11. and of Paul, there must be heresies, 1 Corinth. 11.19. Heere is a necessity of offences and heresies, yet Christ and Paul were not in fault, neither did they allow heresies. I answer, Answer first I would know, whether they meane, euery wicked thing, or onely some wicked thing. I suppose they meane not in generall, that euery naughty thing is so necessary that it should be tollerated; for then they must speake plainely with the diuels tongue, and openly vtter his language. [Page 383] Doe they then vnderstand it of some naughty and wicked thing, that is necessary, and so to bee tollerated? Then the reason must be framed in this maner, Some euill is necessary, and therefore to be suffered: but the stewes is some euil that is necessary, and therfore the stewes ought to be tollerated. Euery one meanly seen in the art of reasoning knoweth that: the forme of this reason is starke naught, and neither necessary nor to be suffered: for of particulars nothing can follow. Againe, they peruert and corrupt the meaning of Christ and his Apostle. Such things as cannot be auoyded, may be accounted necessary according to the decree of God. When he purposeth to try his children, & to haue them discerned from hypocrites, oftentimes euils, yea, euen heresies breake forth from the corruption of men. This is true, we confesse: and so much the places proue and inferre. So then we must distinguish of tolleration, which is of two sorts, there is a tolleration of necessity, and a tolleration of negligence. The one is good, as when a Magistrate hauing a subiect that committeth treason, or such heinous crime that he cannot punish by reason of his owne weaknesse and his subiects power, this he must beare of necessity, because he hath no remedy; so Dauid dealt toward Ioab, when hee had slaine Abner with the sword, 2. Sam. 3.39 I am this day weake, though annointed king: and these men the sonnes of Zeruiah be too hard for me: the Lord shall reward the dooer of euill, according to his wickednesse. Where we see he tollerateth the euill which he could not remedy, and referreth the execution of iustice vnto God that was of ability and power to punish it. So may the Magistrate beare with patience for a certaine season, not failing in his duty: howbeit this must not be alwayes, for when there is no such cause to suffer a knowne sinne to escape vnpunished, he may not winke at it and beare with it. There is also a tolleration that is euill, which is done of negligence, carelesnesse, and ouermuch lenity and indulgence; this is no necessary tolleration, as when Eli bare with his sonnes in his old age, & did not chastise them for their offences; this way doe they offend, that punish not at all those that are to be punished, or punish lightly such as are to be punished seuerely. This tolleration of negligence cannot be implyed from the former places of Scripture, seeing that to iustifie the wicked and to condemne the innocent are both of them equally an abomination vnto the Lord. Prouerbes 17.15.
Lastly, I would gladly vnderstand, whether our aduersaries would reason thus, Heresies must be, therefore tollerate heresies, and suffer heretikes to remaine: therefore burne not heretikes, confute not heresies, but let them alone? If they dare not reason thus, why doe they presse vs with the like consequent? if they will needs conclude after this manner, what wrong haue they done to our brethren, and how much innocent blood haue they shed in the late dayes of persecution? O that this argument had beene coyned and vrged in Queene Maries dayes among vs, or might now preuaile with the Spanish Inquisition: then should not the soules of them that were slain for the word of God, Reuel 6.9, 10. and for the testimony which they held, cry out with a loud voyce, saying, How long, O Lord, holy and true, dost thou not iudge and auenge our blood, on them that dwell on the earth? The last argument is this, that the Protestants permit vsurie by their lawes, and doe not punish Obiect 4 men for taking ten in the hundred: which is done to meet with a greater inconuenience or mischiefe: and so doth the Pope with his stewes.
Heereunto we may adde, that which Parsons patcheth together after his trifling manner, namely, that we allow not the Catholikes absenting themselues from the Church, and yet we make them pay for their recusancy? I answer, Answer. to the first instance, that if we punish not all byting gaine, or suffer the poore to be oppressed, we cannot be excused, but are to bee blamed: forasmuch as the word of God forbiddeth to oppresse the poore by vsury, Exo. 22.25. Leuit. 25.35, 36. Deu. 23.19. Touching the second instance or example that he giueth of taking a fine of Catholikes by way of punishment for not comming to Church, as the Pope doth a yeerely pension to punish the harlots: it is a very vnequall comparison, and he dealeth with vs as in the former reason. It is of necessity, saith Christ, that scandals must come, therefore the stewes must be permitted. That is one false conclusion. Another is like vnto it, It must be permitted, therefore it must be let alone without punishment: so that they vnderstand a thing that must needes come, to be all one with this, a thing of necessity must be winked at, and left without punishment. So touching their Recusants, the comparison is many wayes faulty. First, if the penalty were duely inflicted vpon these his friends, it would pinch them & sting them much more, then the payment which the Pope receiueth from the stewes: forasmuch as the Curtezans make such a gaine of that filthy market and sale of their bodies, as that they pay that mony with ease, such is the custome they haue comming in. Secondly, the Papists are not suffered openly to haue their Masses, nor to exercise idolatry, nor to haue places allowed them in one certaine place in all cities and countries, as harlots are permitted to commit whoredome freely, and to recouer their hyre by action at the Law, in case any deny to pay the price agreed vpon betweene them. If they had free liberty giuen them to practise their superstitions, it were somewhat that is said of them: but forasmuch as they are restrained, the comparison holdeth not. Thirdly, the Papists cannot make an apparent gaine aboue that which they pay for their not comming to Church, and therefore it differeth much [Page 384] from the Popes punishment, who allow them the meanes to enrich themselues by the ouerplus that they retaine to themselues. Before we shut vp this point,Reasons against permitting the stewes. let vs vse some reasons against this sufferance of open whoredome, not to be suffered in any Christian Commonwealth and therefore wheresoeuer the Gospel of Christ is openly professed, and freely receiued, the stewes and brothel houses are pulled downe, and are dispersed and scattered away as cloudes before the Sunne.
First, no Magistrate may suffer any sinne ordinarily vnpunished frō generation to generation, and take a yeerely rent for it, which impeacheth the glory of God, hurteth ye Church, and annoyeth the Common-wealth: but to suffer vnchast women in a certaine place, and to permit the people without danger of law, or feare of punishment to resort vnto them, is ordinarily to suffer sinne vnpunished; therefore the Magistrate, who is the Minister of God, bearing his person, and ministring his iustice, and executing his sentence, may not, and cannot without contempt of God suffer vnchast women in his kingdomes & dominions: forasmuch as he carrieth not his sword in vaine, Rom. 13. but is an auenger in wrath to him that doeth euill.
Againe as no man in generall, so no Magistrate in particular may doe euill, that good may come thereof, whose damnation is iust, saith the Apostle, Rom. 3.8. But to permit a stewes and to take a rent (not one halfe of their foule and filthy gaines) to the end that adultery may be forborne, is to doe euill that good may come of it; forasmuch as to commit any sinne is to doe euill,Gal. 3.12. and to faile in any thing is to transgresse the Law,Iam. 2.10. and not to punish when we ought to punish, as we see in Saul that spared the Amalekites, 1 Sam. 15. and in Ahab that suffered Benhadad to escape out of his hand whom the Lord had appointed to vtter destruction, 1 King. 20.42. Therefore no Magistrate may suffer whoredome to goe vnpunished, vnder what colour and pretence, to what end and purpose so euer he do it, though it should be to remedy a greater euill
Moreouer it is vtterly vnlawfull to lie, albeit it might redowne to the glory of God, Rom. 3.7. and therefore I may not suffer my brother to lie, if by lawfull meanes I may keep him from it. We may not in Gods cause speak iniquity or vse deceit, Iob 13.7.8. Will you speak wickedly for God? and talke deceitfully for him? wil ye accept his persō? wil ye cōtend for God? Much lesse therfore accept the person for auoyding adultery, and take yeerely rent of the stewes.
Lastly, no Magistrate may openly suffer that to be, which God hath expresly saide in his word shall not be: but it is expresly and directly forbidden to suffer a whore in Israel, Deut. 23 17.8. Leuit. 19.29. and to take the wages of an whore for his house, and therefore for the Church. This sinne is abominable to the Lord, and draweth downe his wrath wheresoeuer it is committed, and therfore albeit they say that in iudgement they do not alow it, yet in the iudgement of God and his word they maintaine it; and so much the rather, because the prohibition of marriage in sundry Orders beareth sway among them. What thing will not these men presume and be bold to defend that spare not to open their mouthes and sharpen their pennes to maintaine incontinent liuing and confessed filthinesse? Or when may we thinke they will beginne to reforme the Church of God, that in so long a time cannot redresse their open stewes? It was truely said by Bernard, Sam. [...] Ca [...]. Take once from the Church honorable marriage and the bed vndefiled, and thou fillest the same full with Brothel-houses, with keeping Concubines, with incests, with pollutions, with wantons, and with all sorts of filthy persons: how then is not he guilty of these horrible abhominations that forbiddeth marriage, yet calleth himselfe the Vicar of Christ, the head of the Church, and the holy One of Israel? We must abandon vaine and vicious remedies which are more grieuous then the manifest diseases. Tertullian Tert [...] animo. testifieth truely, that stewes are execrable and accursed before God. And the Emperour Iustinian notwithstanding all forged necessity & falsly named pollicy,Au [...]. [...] streightly commandeth that harlots be banished out of all townes.
Secondly, seeing God is the punisher of all Ʋse 2 whoredome and vncleannesse, it is our duty to eschew harlots, as the most dangerous creatures in the world. It is well said of Salomon, Prou. 2.18. Their house tendeth to death, and their pathes vnto the dead, And afterward chap. 23.27. he saith, An whore is a deepe ditch, and a strange woman is as a narrow pit: and therefore it is good to keepe our selues from falling or entring into the same. So in another place he describeth the practises, the allurements, and the deceits of such, Prou. 9.15.16.17.18. She sitteth at the doore of her house on a seat, in the high places of the citie, to call passengers who go right in their wayes; who so is simple, let him turne in hither and as for him that wanteth vnderstanding, she saith to him, Stollen waters are sweet, and bread eaten in secret, is pleasant; but he knoweth not that the dead are there, and that her guests are in the depth of hell. Such naughty women are called euery where in this booke strangers, though they be too familiar and well known, and thrust themselues into the company of others; because they should be strangers vnto vs, and not of our acquaintance. There is nothing more common in them, then to entice young men by wanton gestures, lasciuous words, and plausible perswasions, to dalliance and delight: It is a great fauour of God to be preserued from their baites, and kept from their snares, yea, it is a farre greater mercy to be secured from harlots, then to be kept from the pestilence: & they shew greater wisdome that shun and passe by their houses and company, then they that forsake places & persons [Page 385] that are infected with some dangerous and deadly disease. Euery one is forward to beware hee come not neere any pest-house for feare of his life: but if we assemble into harlots houses, we run in danger of soule & body. It is an easie matter to fall into a pit where a man may be drowned, but it is not so easie to get out of it. The wanton woman is as a deepe ditch, and a narrow pit, and a dangerous hole, whereinto a man may slip hastily & at vnwares; but he shall hardly come out from thence, or deliuer himselfe, without the speciall goodnesse of God, pulling him as it were out of the fire, and setting his feete in safety. For as a theefe lurketh in a denne or wood to get a prey, so doth she lye in waite, and vseth baites to steale away the hearts of men, and thereby preuaileth mightily with many in the world. Among all dangers, this is not the least that Salomon speaketh of, [...]. 2, 19. None that goe vnto her, returne againe, neither take they hold of the pathes of life. These words do not absolutely deny repentance to them that are fallē, or shut the gate of mercy against them that haue sinned, but the meaning is, that few, yea very few escape destruction, & returne to saluation, because they sildome repent. It is a very rare thing to see a penitent adulterer: they leaue the sinne when it leaueth them, because they can follow it no longer, but they do not repent of it, they do not sorrow for it, they do not flie from it. Hence it is, that you shall hear many old men, whose strength is decaied, whose bodies are withered, whose feet are already entred in a manner into their graues, laugh heartily at the remembrance of their tricks of youth, and talke wantonly & filthily of the prankes which they haue plaied; so that from the abundance of the heart, [...]h 12, 34. the mouth speaketh, and their corrupt communication testifieth, that they neuer soundly repented of their vncleannesse. No maruaile therefore if the wise man peremptorily declare, that few or none of those that are giuen ouer to this lewdnesse of life, do come to repentance: for albeit some few find grace, yet in comparison of such as run on headlong, & liue securely to the end in their wickednes, they may worthily be said to be none at all. They are so blinded & besotted, that they cannot see their own filthines; they are so dull and deafe, that they cannot heare those that admonish them, nay they hate those that reproue them. The Apostle Paul exhorting the Corinthians to flye fornication, [...]. 6, 18. which was most common in those daies, [...]es to a [...]fornica and esteemed a slight or no sin at all, vseth many notable reasons of great weight & importance, & worthy to be considered of vs. One reason or motiue is this, that our bodies are the Lords, and must be seruiceable vnto him, [...]. 6, 13. The body is not for fornication, but for the Lord. Wherfore hath he giuen to vs our body, but yt we should serue him in our body? We are not to yeeld our members as instruments of vnrighteousnes vnto sin, [...]6, 13. but we ought to yeeld our selues vnto God, as those yt are aliue from the dead, and so make our members as instruments of righteousnes vnto him. First therefore the Apostle reasoneth frō the end of our creation. Secondly, the Lord Iesus is ordained & appointed to be the Redeemer & Sauiour, not only of the soule, but also of the body, & therefore he saith, the Lord for the body. 1 Cor. 6, 13. Fornication and sanctification cannot stand together, but are contrary one to the other, so that they cannot abide in one subiect. Christ came into the world to this end that he might redeeme our bodies by his death out of ye power of the diuell, and sanctifie them by his Spirit. If then we giue our selues as seruants to obey the lusts of the flesh, wee make void the glorious worke of our redemption, wherein mercy, iustice, and truth kissed one another. For herein we see the truth of Gods promise accomplished,Gen 3, 15. that the seed of the woman should bruise the serpents head: and the truth of his threatning fulfilled, that man offending, shold die the death. Herein we may behold ye wonderfull iustice of God, that because man had sinned, man must be punished; for otherwise he had not bin a iust God. Lastly, hereby appeareth the vnspeakable mercy of God toward mankinde; who, albeit his iustice were such, that rather then sin should goe vnpunished, he would punish it in his Son,1 Pet. 2, 24. Esay 53, 12. who bare our sins in his body, and made intercession for our transgressions, yet found out a way how to redeeme vs, when we cast our selues headlong into all misery, and made our selues subiect to the greatest thraldome that euer was. We are deliuered from the hands of our enemies, sin, the world, and the diuell, yt we should be holy vnto him that hath called vs. The third motiue is drawne from the glorious resurrection of our bodies, as the former was frō the gracious redemption of our bodies. If we would haue them liue with him for euer yt shall raise thē vp, we must abstaine from filthy lusts wc defile the body; & therfore the Apostle saith, God hath both raised vp the Lord, 1 Cor. 6, 14. & wil also raise vs vp by his own power. The author of this great benefit and wonderfull worke, is God, wc passeth and exceedeth mans reason. Hence it is, that he putteth vs in minde of his power, because he is almighty. If it were not vnpossible vnto him to create our bodies out of the dust of the earth, why shall it not bee possible to raise them out of the dust againe? Nay, if he were able to make thē of that wc was nothing, inasmuch as the Apostle teacheth,Heb. 11, 3. yt the things which are seene, were not made of things which doe appeare; how much more shall he bee able to giue to euery one his body wc he had before? Again, he teacheth, yt God hath raised already the Lord Christ frō death to life, & therefore will raise vs also. We are the members, he is ye head. Therfore if the head be aliue, he will no [...] leaue the members dead, so yt if he be risen frō ye dead, we shall rise againe. How thē shall we that are appointed to glory, defile our bodies [Page 386] beastly lustes, the end and wages whereof is shame and ignominy? Seeing then Christ Iesus hath determined to make our bodies glorious, let vs not make them foule and infamous, for as much as the reward of fornication is shame, not glorie. If then we look that these fraile and mortall bodies should be partakers of immortality at the last day, let vs keepe them as fit vessels to receiue honor and glory, and euerlasting life. It is no small offence to pollute the body of Christ with filthines and vncleannes, which God raiseth frō the dead, and maketh it sit most glorious in the heauens. The fourth motiue to worke in vs the detestation, and to lay before vs the danger of whoredome, is this; the members of Christ are not to bee made the members of an harlot: but our bodies are the members of Christ, therefore we ought not to make them the members of an harlot. Now the bodies of the faithful are called the members of Christ, because Christ is the head of the church, and performeth the office of an head vnto it, into which all the elect are grafted by faith. If any man were asked, whether he would willingly rent or pull away a member from Christes owne body, to make it the member of an harlot, he would vtterly deny it, he would be ashamed of it, he would be ready to defie him that should charge him with it. Howbeit, the Apostle feareth not to lay that imputation vpon such as commit fornication; they separate themselues quite away from Christ, so that it must needs be a deadly sin which parteth and pulleth vs from him. Wherefore hee saith, Know ye not that your bodies are the members of Christ? 1 Cor. 6, 15. Shall I then take the members of Christ, and make them the members of an harlot? God forbid. Hereby then we must learne, how heinous whoredome is, because wee are the members of Christ; but by it we make our bodies the members of an harlot: which is as much in effect, as to turne Christ himselfe into an harlot, and to make him a whoremaster, then which nothing is more reproachfull and dishonorable vnto the glory and maiesty of Christ.Colos. 1, 18. Eph. 1, 22. For the Church is the mysticall bodie of Christ, wc hee hath redeemed with his blood, whereof hee is the head; and by his Spirit so ioyneth it to him, that it is made one spiritual body with him. So then, euery faithful person is one member for his part of the body of the Church, and of Christ the head, ioyned with him by faith, & quickned by his Spirit. He yt ioyneth himself therfore to an harlot is made one body with an harlot, so that of the members of Christ, hee shall make them the members of an harlot, and thereby cease to be any longer the members of Christ; then which, what can be more dangerous to vs, or more reprochful to Christ, or more dishonorable to God? The fift motiue to disswade from fornication, is because this sin is committed against the body, whereas all other sins are without the body. He that committeth whoredom defileth and abuseth his own body, and leaueth a proper staine and blot vpon it, making it both the subiect and the obiect of his sin. It is not so with the theef, or the murtherer or the slanderer: they deale with the life, with the goods, and with the good name of another. But the whore-master vseth his bodie as the instrument, and sinneth against his owne body more then any other. Hence it is that the Apostle saith, Flie fornication euery sinne that a man doth, is without the body: 1 Cor. 6. [...]. but hee that committeth fornication, sinneth against his owne bodie. If a man kill himselfe, he hurteth indeed, his owne bodie, howbeit he vseth sworde or knife, or fire, or water, or some such like instrument which is out of the body: but the fornicator both vseth and abuseth his owne body, he maketh it either instrument or obiect, or subiect, or all of them.
The sixt motiue that is vsed, is this; That our body is the Temple of the holye Ghost: whereupon the Apostle would haue it inferred, that a fornicator is a sacrilegious person, because he hurteth and wrongeth the temple of God. But Whosoeuer defileth the Temple of God, him shall God destroy, for the temple of God is holy, which temple we are, 1 Cor. 3. ver. 17. Temples are ordained and appointed for holinesse and pure actions, and are not therefore to be prophaned with filthinesse, forasmuch as they be consecrated and dedicated to God which is most pure and holy. To this purpose he speaketh and argueth, What? 1 Cor. 6, 13. Know yee not that your body is the temple of the holy ghost, which is in you, which ye haue of God? If our bodies be Temples, they ought to bee kept cleane and decent of vs. The Apostle nameth the bodie in this place, as hee did also before, in regard of the matter he hath in hand, to the end hee might withdraw vs from the defiling and poluting of our bodies. Wee heard alreadie, that our bodies are the members of Christ, & heere he saith, Our bodies are the Temples of the holy Ghost; not that our soules are excepted and exempted, for they are made partakers of Christ, and we are the Temples of God in soule and bodie, as hee speaketh in the second Epistle, Ye are the Temples of the liuing GOD. 2 Cor. 6, 16. If he dwell in vs, let vs beware of fornication, because he will not inhabite and abide in defiled bodies. He is the spirit of purity, therefore we must be pure: he is the spirit of holinesse, therefore we ought to be holy, otherwise we are not his. He will dwell in a clean house, therfore not in a stye of vnclean and filthy swine. Let vs take heed, we greeue not the spirit of God, whereby wee are sealed vnto the day of redemption. Eph. 4. The Gentiles knewe by the light of nature, that they ought to keepe their temples swept and garnished. Christ whipped out of ye temple such as bought & sold in it: yet what are these, but lime & stone, and such corruptible stuffe: how much more then ought wee to looke to our selues, our souls & bodies, yt we do not defile [Page 387] them, and God destroy them. The Temple of Ierusalem was burned, and the Arke carried away for the sinnes of the people: there is no holinesse of place can priuiledge vs, if sound Religion be wanting in them that inhabit it. Thus was it also at the destruction of Ierusalem foretolde in Scripture, after the Gospell of Christ was preached, the abhomination of desolation was set in the holy place, so that one stone was not left vpon another that was not throwne downe. If then, God spare not most holy places consecrated to his seruice, thorough their sinne that abuse them, let vs not doubt, but our owne bodies shalbe smitten by the hands of God, except we keepe them pure and vndefiled.
The last motiue to keepe vs from this sin, is to know that we are wholly Gods, and not our owne, to do what wee list, or to dispose of our selues. Wee are Christs, therefore it is our duty to glorifie him by liuing chastly and continently. He hath redeemed vs from the power of the deuill, by paying the price of his precious blood, as of a Lamb vnspotted. God hath good right to challenge vs as his owne, forasmuch as he bought vs at a deere rate, and we cost him more then a worlde, nay a thousand worlds of riches and treasures. Christ gaue his life for vs, a price far greater then all men ca [...] conceiue. For what can be imagined so precious, as the dignity, the maiesty, & the glorie of God, which were all after a sort, changed and diminished, when hee tooke our nature vpon him, and suffered in it the cursed and shamefull death of the crosse. Therefore it is that the Apostle saith, 1 Cor. 6, 19, 20. Ye are not your owne; for ye are bought with a price, therefore glorifie God in your bodye, and in your spirit, for they are Gods. It is the propertie of Iustice to giue to euery one his owne, and not to vse that which is another mans as his owne. Our bodies are another mans right, therefore we may not abuse them to filthines at our owne carnall pleasures. Wee haue not authority ouer our selues, to dispose of our selues; therefore we are as another mans seruants. We belong to Christ and to GOD, therefore we must liue according to his will. Christ hath bought vs with a great price and hath redeemed vs from hell, from satan, from death, and from sinne, therfore we be Christs; we pertaine as a proper possession to him, and no man can lay claime vnto vs. Let vs liue as becommeth his seruants, our profession, our calling, and our redemption: but they that follow after fornication serue his enemy, forasmuch as our sinnes were the enemies that put him to death.
Ʋse 3 Lastly, let all married persons liue chastly, and keepe the vessels of their bodies in holynesse and in honor. There is indeed a twofold chastity, one of the single life, the other of the married. Chastity of single life, is with al carefulnesse, with fasting and prayer, to keep their minds, affections, and bodies in holines. Chastity in marriage is, when the pure and holie vse of wedlocke is obserued. Hence it is that the Apostle saith, Heb. 13, 4. Marriage is honorable in all, and the bed vndefiled: but Whoremongers and adulterers God wil iudge. Matrimony is an holy league or couenant, as it is called in the Scripture. If a man forge or falsify a couenant that is made in bargaine and sale, either by conueying some secret title or interest to himselfe, or by suborning false Witnesses, it is, and ought, to be sharpely and seuerely punished. But behold by an vncleane life, the chiefe and most holy Couenant that can be in the worlde, is broken and violated. A solemne declaration is made of the faith that the husband oweth to the wife, and the wife to her husband: they come into ye church (as it were) into the presence, and before the face of God, they call vpon him to be a witnesse and Iudge, if either of them keepe not promise: yet oftentimes all this vanisheth away and commeth to nothing. Hence it is that the Lord complaining against the people of Israel, and conuincing them of whoring, and such like wickednesse, threatneth them, that Therefore the Land shall mourne, and euerie one that dwelleth therein, shall bee cut off, with the Beastes of the fielde, and with the fowles of the heauen, and also the Fishes of the sea, shall bee taken away. Hosea chap. 4. and the 2. & 3. verses.
This sinne spreadeth farre, like a foule and vncleane Leprosie,The seuerall kindes of whoredome. and catcheth hold of one part after another, till the whole bodye bee defiled; like to fire, that being once kindled, runneth from one place to another, vntill all bee consumed. There is an adulterie of the heart, Math. 5, 28. condemned by our Sauiour Christ, which being once entertained, is compared to a burning or boyling, 1 Cor. 7.9. that so disturbeth and disquieteth the soule, and the exercises of the soule, that it cannot suffer a man to serue the Lord in a quiet mind and a pure conscience. There is an adultery of the eyes, which are as the windowes of the heart, 2 Peter chap. 2. verse 14. as Saint Peter speaketh of fleshly minded men, Whose eyes were full of Aduiterie. This made Iob to make a Couenant with his eyes, that they went not astray, and caused him to go astray. The looking after a woman to lust after her, is called by Christ, the committing of Adulterie. And the Prophet reprooueth the daughters of Sion, because they walked with out-stretched neckes, and wanton eyes, Esa. chap 3, verse 13. There is an adultery of the eares, the which wee fall into, when wee listen vnto vnchaste and vncleane talke vttered by others, when wee haue itching eares after it, and are content to heare it, and yet shew no dislike vnto it, no hatred of it. There is another adultery, and that is of the tongue; when wee take delight in vnchaste speeches, and filthie Ribaldry, by which, the heartes of others are corrupted, and our owne are [Page 386] [...] [Page 387] [...] [Page 388] manifested to bee corrupt already, forasmuch as from the abundance of the hart the mouth speaketh, Mat. 12. What religion soeuer we professe, it is in vaine, wee deceiue our owne hearts, except we learne to bridle our owne tongues, Iam. 1, 26. And the Apostle giueth this exhortation, Ephes. 4, 29. that no corrupt communication should proceede out of our mouths, but that which is good to the vse of edifying, that it may minister grace to the hearers. And in another place he teacheth,1 Cor. 15, 33. that euill communications corrupt good manners. Lastly, there is an adultery which is outward in fact, and is called sin finished: all the former are as steps & degrees leading to this, and in the end bring it foorth as a birth which they haue conceyued. For wherefore do vncleane persons nourish in themselues the adultery of the heart, of the eyes, of the eares, and of the tongue, but because they purpose to commit the outward acte when time, and place, and person, and other occasions shal be offered vnto thē? But wee must bee carefull to auoide all these kindes, which should not bee named among Christians,Ephes. 5, 3. as becommeth the Saints of GOD. No maruell therefore, if this wickednesse bee punished of God with heauy iudgements, as that which in an high degree sinneth against God,The greeuousnes of the sin of adultery. against our neighbour, and against our selues, as we haue noted in sundry particulars before. We sinne against God, because we resist and withstand his will, whose pleasure it is that wee bring forth the fruites of sanctification; wee pollute and prophane the holie ordinance of Matrimony; wee make the members of Christ the members of an harlot, and so seeke to draw (as much as in vs lyeth) our blessed Sauiour into a filthy fellowship of our sinne;Down. Lectur. on Hos. 4, 2. we defile the Temples of the holie Ghost, and turne them into stewes. Against our neighbour, because this sinne is not committed alone, but we draw some other to be partakers with vs in the same wickednesse & punishment; we sin against the wife or husband of the married-party, whom we wrong in the cheefest treasure & possession that she or he hath: we sinne against the fruite of our owne body, whom we disgrace & brand with a note of perpetuall infamy, which for the most part proue a degenerate brood through want of good-education, and especially thorough the secret iudgement of God: we sin against our owne families, which wee oftentimes ouer-turne by defiling of them, & turn our houses into stewes: we sin against the Cities, societies, & kingdomes where we abide, because we defile the land, and cause it to vomit out the inhabitants: we sinne against the church of God, both by hindering the propagation thereof,Malach 2, [...]5 which encreaseth by an holye seed, and by causing it to be euill spoken of by others, as if it wer a company of vnclean persons. Against our selues, because we make our bodies the instruments of sin and sathan: we weaken them, and make them subiect to diuers diseases, and we plunge soules & bodies into the pit of hell, which burneth with fire and brimstone. Such then as are adulterers, do not goe into hell alone, they carry other company with them. If then the iudgements of pouerty, beggery, infamy, infirmity, folly, and impenitency will not mooue vs to make conscience of this sin, yet let this preuail with vs, that thereby we destroy our owne soules, and exclude our selues from his presence. Let vs threfore be watchful ouer our own wayes, let vs pull vp the roote of this sinne, and all other of the same sort, and mortifie the deedes of the flesh, Col. 3, 5. Let vs cut off all occasions that may draw vs to them, as surfetting, drunkennesse, idlenesse, wantonnesse, prophane company, and such like. And aboue all these things, let vs obserue these three things: First, let vs remember that as God is holie, so he requireth an holy people to serue him. It is his wil that we liue in sanctification, so that without holinesse no man can see God, or haue fellowship with him, Heb. 12. Secondly, we must learne to feare God in his word, and mark the commandement that forbiddeth adulterie. Nothing maketh vs to fall into sinne, but the forgetting of the Law, which saith, thou shalt not sin. This stayed vp Ioseph in a strong tentation, which being yeelded vnto, did set before him a faire shew and goodly traine of all pleasures, profits, & honors; but being withstood, did threaten him with a multitude of miseries, hatred, pouerty, sorow, shame, imprisonment, destruction, and death it selfe: yet he eschewed the sin by this means, Shal I do this, Genesis [...]5.3 [...] and sin against God? The word of God must be made our wisedome and direction, our guide, and our counsellor; it is able to deliuer vs frō the stranger that flatteteth with her wordes. This is it that Salomon setteth before vs, My sonne, keepe thy fathers commandements, Prou. 6, [...], [...] 23, 24. and forsake not the law of thy mother: binde them continually vpon thine heart, and tie them about thy necke, &c. For the Commandement is a lamp, and the Law is light, &c. to keepe thee from the euill woman, from the flattery of the tongue of a strange woman. He teacheth, that the lips of a strange woman drop as an hony combe, and that her mouth is smoother then oyle, but her end is bitter as worme-wood, and sharpe as a two-edged sword: how then shall we bee deliuered from her, if the word of truth bee not in our mouthes, and that which is more, in our hearts, to rule and reforme vs, and to order our pathes aright? Such as are ignorant of the word, are soonest ouer-taken, and they that haue not the loue and power of it dwelling in them. The foolish woman, that sitteth at the doore of her house, and calleth the passengers that goe right in their waies,Prou. 4, [...] maketh choyse of such as are simple and want vnderstanding, to turne in vnto her.
Lastly, let vs keepe inuiolable the Couenant of marriage, made in the presence of God, of Angels, and of men: let the married [Page 389] persons make one another ye delight of their eyes, and the ioy of their hearts, and be carefull to performe the duties they owe one to another. And, as the vnlawful & impure coniunction of man and woman is detested of God: so is holy matrimony euer accepted of him, and adorned with many blessings, and crowned with a continual supply of the fruits of his loue and fauour. The Prophet sayeth, Blessed is euery one that feareth the Lord, & walketh in his waies; [...] 28, 1, 2, for thou shalt eate the labour of thine hands, happy shalt thou be, and it shal be well with thee: thy wife shall bee as a fruitfull Ʋine by the sides of thine house, thy children like Oliue plants round about thy table: behold that thus shal the man be blessed that feareth the Lord. Riches are the inheritance of parents, but a prudent wife is a speciall gift of God, and wee receiue her as at his hands. The Apostle doth beautifie it with an honorable title, when he calleth it honorable in all. It is the spirit of error wc calleth that vncleane which God hath sanctified. Adultery is foule and vncleane, but the marriage bed is vndefiled. Damnable then is the decree of Pope Syricius, that marriage it selfe is the pollution of the flesh, & that the married cannot please God. Diuellish also is the law of forced chastity, restraining some orders and degrees from it: whereas to auoid fornication, euery man is commāded to haue his owne wife, and euery woman her owne husband.
22 And when he hath made her to drinke the water, then it shall come to passe, that if she be defiled, and haue done a trespasse against her husband, that the water that causeth the curse shal enter into her, and become bitter, and her belly shall swell, and her thigh shall rot; and the woman shall bee a curse among her people.
28 And if the womā be not defiled but be clean, then she shalbe free, and shall conceiue seed.
Wee haue shewed already, that in setting downe this law of triall, Moses obserueth 3. things. First, the cause is propounded. Secondly, the question and controuersie is determined. And lastly, the euent of the whole is deliuered. The two former haue bene handled before. Now wee come to consider the yssue and effect of the whole matter according to the determination of God. For, as he foretold what should come to passe, so hee faileth not in it, but accordingly verifieth the same. Whatsoeuer hee hath spoken shall fall out, whether hee promise any thing vnto vs, or threaten any thing against vs. Hee is not as man that he should lye, neyther as the sonne of man that hee should repent, as Balaam by the Spirit of God prophesieth heereafter in this booke, Chapt. 23. verse 19. And Christ our Sauiour teacheth. Math. 5, 18. that Heauen and earth must passe away, but one word of his mouth shall not passe away, but all shall be accomplished and fulfilled.
This euent heere mentioned is two-fold: First, respecting the guilty in the 27. Verse, where it is shewed, that shee shall perish according as shee sinned, and her name shall turne into a Prouerbe of cursing. Secondly, in respect of the innocent; because by drinking of the water, shee shall receiue and feele no hurt, but God will turne that wrongfull suspition, and causelesse calumniation into a great blessing, and so reward her innocency, that he wil turne the heart of her husband toward her (who hath the hearts of all men in his power, and turneth them about as pleaseth him) so that they shall mutually loue one another, and be blessed in their children that shall be giuen vnto them.
Now the question may be asked, Obiect. whether this force, to discerne betweene the guiltie and the innocent, and to bring to light the things that were hidden in darkenesse, were in the water it selfe, and a qualitie inherent in it, and infused into it? I answer, Answer. we must ascribe no power to the water it selfe, which in regarde of the substance, was no other then common Water, forasmuch as both the guilty and the vnguilty did drinke of it, or at least might drinke of it. The whole force proceeded from the operation of God, and his holy institution. The brazen Serpent, set vpon a pole, and looked vppon by them that were bitten by the fierie Serpents, did heale them; so that albeit they were stung, yet they dyed not. Howe came this to passe? Was it in regard of the matter? or of the forme? Surely, of neyther; but all the vertue proceeded from GOD, the author of it.
When Christ healed the blinde man, Iohn 9. verse 6. He spate vpon the ground, and made clay of the spettle, he annointed the eyes of the blinde man with the clay, and bad him wash in the poole of Siloam, who went his way, and washed, and returned seeing. All men know, and can easily iudge, that this could not by any naturall operation, restore sight to the blind; so that it was Christ that healed him, not the spettle, not the clay, not the annointing, not the washing. This may bee expressed and conceiued by the miracle yt Christ shewed vpon the woman that had an issue of blood, Mat. 9, 20.Marke 5, 28. She came behind him and touched the hem of his garment, for she said, If I may touch but his clothes onely, I shall be whole: what then? Did his garments heal her? or were they the cause that her fountain of blood stanched and dried vp? No, it was the power of Christ that gaue a blessing to ye weake meanes; and therefore he saith to his disciples, Some bodie hath touched me, Luke 8, 46. for I perceiue that vertue is gone out of me. He saith not, out of the border of my garment which shee hath touched. Shee touched indeede the garment of Christ, but it was her faith in Christ that made her whol.
So in this place, both sorts that came to be tryed, drunke of the water, and according as they were either innocent or not innocent, so it fell out vnto them: howbeit it was God that vnderstandeth all secrets that brought the trueth to light, not any inherent strength that was in the waters.
[Verse 27. And when he hath made her to drinke the water, &c.] Heere wee haue obserued, that the successe of the whole busines is contained: wherein Moses declareth, what doth follow, and most certainly come to passe, if the woman haue beene abused. Heere is set down the temporall punishment that shall come vpon her. The more she hath stood vppon her purgation, and the greater her impudency and shamelesnesse hath beene, the more notorious is her sinne, and the more notable is her punishment. God hauing all meanes in his owne hand, could haue punished her (if it had pleased him) otherwise: but to make it the better appeare, that he is the maintainer and preseruer of marriage which is his owne institution, and that all might acknowledge the iudgement to be from his hand, hee punisheth her in those parts wherewith shee had offended. Hee hath all diseases in his owne power to bring vpon the breakers of his ordinance, and the transgressors of his Law: he might therefore haue stricken her with the leprosie, or with plague and pestilence, with the consumption, with incurable agues, or with such an issue of blood, as we heard off before in the woman that was cured by touching of Christs garment; but to brand her with a perpetuall marke of infamy, and to shew how hee hateth adultery, hee meeteth with her in her owne kind, and punished those parts of her body which she had abused.Ezek 16.25. She had opened her feet, as the Prophet speaketh, to euery one that passed by, so that shee became as a wife that committeth adultery, which taketh strangers in stead of her husband. Her filthinesse was powred out, and her nakednesse discouered, her belly and thighes communicated to another: howbeit her pleasure should be turned into paine, and she should be iudged as women that breake wedlocke: she should feele the curse of God, & end her daies in reproach: for as she had sinned with her belly, so her belly should swell through greatnesse and anguish: and as she had opened her thighes, so they should rot away, so yt she shold be punished where she most deserued, and become a fearefull spectacle of a forlorne creature and a liuing carkasse, consuming in her flesh, and dying being yet aliue. We doe all learne from hence,Doctrine. God punisheth in the same things wherein men and women offend, and in the same maner. that God doth not onely punish sinne, but he punisheth sinne in his owne kinde. He dealeth with men and women in his punishments, as they deale with him in their transgressions: so that according as we sinne, so we are punished.
We see this by infinite examples laid before vs in the word of God. Consider with me, the enemies & persecuters of Daniel yt sought his life, and caused him to be cast into the Lyons denne; but how doth God meete with them? he might haue reuenged himselfe vpon them by his owne immediate hand; but hee would not, for they perish and are punished the same way:Dan. 6.14. for the king commanded to bring those men that accused Daniel, and to cast them into the den of Lyons, who had the mastery ouer them, and brake all their bones in peeces, or euer they came at the bottome of the denne. Dauid sinned in committing of adultery with the wife of Vriah his faithfull seruant, and destroyed him with the sword of the Ammonites: 2 Sam. 11 [...] he is paied home and punished in his owne kind: for God, by way of rewarding and seruing him as he had serued others, as a iust iudge doth raise vp euill against him out of his owne house. His owne sonnes breake out into the same sinnes, and he kindleth such a fire in his owne family, that they rise vp against him, and one against another. Absalom spreadeth a tent, and lyeth with his fathers concubines in the sight of all Israel: Amnon deflowreth his sister Tamar; to reuenge this, Absalom killeth his owne brother. Experience teacheth vs, that blood requireth blood, so that the murtherer requireth vengeance of God, albeit peraduenture he escape the hand of the Magistrate. We see this in Ioab, he shed innocent blood, and escaped a long time as if it had bin forgotten, but at length his blood was shed, and his hoare head went not downe to the graue in peace. This is it which Christ telleth vs,1 King 2. [...] Matth. 7.1, 2. Iudge not, that ye be not iudged: for with what iudgement ye iudge, ye shalbe iudged: and with what measure ye mete, it shall be measured to you againe. He that rashly and vniustly censureth others, feeleth at one time or other the smart of it in the like kinde: for God rayseth vp others iustly, albeit they defame him vniustly, that therby he may be recompensed. This is that which Samuel bringeth into the remembrance of Agag the king of Amalek, 1 Sam. 15.33. As thy sword hath made women childlesse, so shall thy mother bee childlesse among women: so he hewed him in pieces before the Lord. Neither need we goe farre to fetch examples of this trueth, or turne ouer histories of ages past, for we haue it sealed vp to vs in our daies and times wherein we liue, I meane in those of the pretended holy league in our neighbor kingdome: they confederated themselues to root out true religion and the professors therof, out of the face of the earth; they bend all their forces to effect it: but the Lord that sitteth in heauen laugheth them to scorne, and hath thē in derision: he hath rewarded thē to the full, and that in their owne kind, he turned their weapons vpon themselues, and sheathed their swords in their owne bowels, as he dealt with the Midianites that slew one another.Iudg. 2. [...]. The example of Haman is famous and well knowne, he set vp a gibbet to hang Mordecai, because he bowed not vnto him:Ester. [...]. [...] howbeit [Page 391] himselfe was hanged vpon it, and fell into the pit he had prepared for another; but Mordecai escaped, and was deliuered, and aduanced, who spake good for the King, as appeareth in the booke of Ester.
Reason 1 The reasons are euident to be seene, and easie to be found out. First, the iustice of God is thereby cleered, and the mouth of iniquity stopped. For what haue we to alledge or answer for our selues, when God retaileth vs according to the sinne that wee haue committed? Doubtlesse, we haue no excuse, or pretence, or allegation for our selues; but wee must confesse with our owne mouthes, euen against our selues, that God is righteous, and we are vnrighteous. This appeareth in the booke of Iudges, in the example of Adonibezek being taken by Ioshua and the people, hee had his thumbes and great toes cut off: for he confessed, that the iustice of God had found him out, and requited him in his kinde, according to his owne cruelty, Iudg. 1, ver. 7. Threescore and ten Kings, hauing their thumbes and their great toes cut off, gathered their meate vnder my Table: as I haue done, so God hath requited me; and they brought him to Ierusalem, & there he died. If then God bee iust, he cannot but measure all his actions by iustice, for no vnrighteousnesse is found in him, as he will make men themselues confesse.
Reason 2 Secondly, the Lord cannot abide a measure and a measure, they are an abhomination vnto God, as Prou. 20, 23. Diuers weights are an abhomination to the Lord, and a false ballance is not good. The Iudge of all the world, cannot but deale iustly and truely. This reason is expressed by the Angel of the waters, Reuel. 16, 5, 6. Thou art righteous, O Lord, which art, and wast, and shall be, because thou hast iudged thus: for they haue shed the blood of Saints and Prophets, and thou hast giuen them blood to drinke. Where he concludeth, that their blood must be shed, that delighted to shed ye blood of others, because God is a righteous Lord. His iustice shineth among men, in all places, in that he recompenceth the wickednesse of men by a like punishment sent from him, so that their punishment is answerable to their sinne.
Reason 3 Thirdly, the vngodly are fully worthy of such punishment. It is meete that malefactors haue their deserts: how then can they complaine of iniquity or iniustice, so long as they receiue their owne, and he paieth them the debt he oweth them with their owne mony? GOD will giue to euery man according to his workes, Rom. 2. and giue their wages according to their merites. This reason is also added in the former place of the Reuelation, where the Angel chargeth them that they had shed the blood of the Saints, and putteth them in minde, that God had done them no wrong, when he gaue them blood to drinke: then he annexeth the reason, for they are worthy. [...]euel. 16, 6. If then wee consider the deserts of men, how great they are, we cannot maruaile, whē at any time we behold the hand of God stretched out against them in this manner, and recompencing them with such measure.
Fourthly, let vs marke what God requireth Reason 4 at the hands of Magistrates in his Law, to wit, that they recompence like for like. Moses saith in the Law, Thou shalt pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, Exod. 21, 24. Such a blemish as he hath made in any, such shall be repaied to him, Leuit. 24, 20. Neither was this law repealed or disliked by Christ our Sauiour, Math. 5, 38. Forasmuch as in that place he onely condemneth the abuse of it by priuate persons, according to their priuate affections and lustes of reuenge, who are not Magistrates. If then the Lord will haue the higher powers recompence the sinner according to the manner of his sinne: we may not doubt, but he that is aboue all, will measure his workes according to the rule of iustice, which is most equall. Therefore, whatsoeuer measure we mete,Luke 6, 38. Matth. 26, 52. Esay 33, 1. it is iust wee should receiue the like againe: that hee which taketh the sword, should perish with the sword: that he which spoileth, should bee spoiled: that hee which leadeth into captiuity, should be led into captiuity, Reuel. 13, 10. That what a man doth, the same he should suffer: that by what a man sinneth, by that he should be punished: that euill should hit the worker, and the offender be pressed with his owne example. This is the law of equity and equality, that men suffer the same things of others, which they haue offered vnto others. Thus then wee may conclude this truth very strongly, vpon the ground of these reasons, that God punisheth men and women in the same things wherein they offended & dishonoured him.
Let vs make vse of this doctrine, which I Vse 1 purpose at this present, breefely to point out, because we shall haue fit occasion to handle it afterward in this booke. First, this ought to teach vs to set a watch ouer our selues, to keepe out the practise of sinne, that carrieth such a taile and traine after it. The sinner shall neuer escape, but finde a punishment answearable to his sinne. This is a notable bridle to induce vs to abstaine from all manner of sin. We see this in whoredome, which is the point that is aymed at in this chapter. Forasmuch as men are slacke and carelesse in punishing of it, God bringeth vpon them that continue in this sinne, and follow it with greedines, such loathsome and noysome diseases, as our forefathers neuer knew, neither heard off. If we bee wise to commit new sinnes, shall not the wise God catch vs in our wisedome, 1 Corin. 3, 19. and be wise enough to finde out punishments that be proportioned according to our transgressions? Let vs therefore watch ouer our hands and hearts, ouer our tongues and mouthes, ouer our eyes and eares, and ouer all the members [Page 392] of our body, lest to our great greefe and sorrow, we finde and feele the fruite of our iniquities. This is that which Christ in one particular pointeth out, Math. 7. Iudge not, that ye be not iudged, &c: teaching vs that all such as censure others, procure and prouoke iudgement vpon themselues; so that we ought to keepe the doore of our lippes, and gouerne our tongues aright. This is one maine cause of slanders and defamations that are so common in the world, the beginning of them for the most part, is in the person himselfe that is defamed. It is the ordinance and appointment of God in his wisedome & prouidence, that such as giue rash iudgement, should haue rash iudgement giuen of them. Heere is then a lesson to be learned, to make vs beware of all sinne, considering it hath such a penalty going with it, or following it hard at the heeles, and lying at the doores ready to enter vpon vs. If we did onely heare and vnderstand that God will certainely punish sinne, & that none shall be able to escape at what time he shall search Ierusalem with lights,Zeph. 1, 12. and visite the men that are frozen in the dregs of their euill waies: were not this sufficient to withhold vs from it, and cause vs to abstaine from all wickednesse? For how can we hide our selues from him, or how can we deliuer our selues from his presence? He that made the eye, shall he not see? and hee that made the eare, shall hee not heare? But the doctrine that now we deale withall, doth not onely teach vs that God will assuredly punish, but that he wil punish vs according to our sinnes. It is one part of iustice to punish, and another to punish as wee haue sinned. Both of them do serue to cleere God of iniustice, and to stirre vs vp to consider, that so often as we prouoke him to anger by our sinnes, he sleepeth not, neither hath his sword rusting in his sheath, but draweth it out after he hath whet it, and striketh the sonnes of men with a terrible stroke. Nay, that which is more, when we transgresse his commandements, & walke stubbornely against him, he holdeth the ballance in his owne hand, that hee may weigh vs out our punishment with an equal weight: and when wee haue filled vp the measure of our sinnes, he will also giue vs a full measure pressed downe, and running ouer.
Hence it is, that the Lord threatneth, Leuit. 26, verse 24. that if we walke stubbornely against him, he will also walke stubbornely against vs, and smite vs yet seuen times for our sins. If we set our faces against him, and will not obey him,Verse 17. he will set his face against vs, & will chastice vs seuen times for our sinnes in his sore anger and heauy displeasure, and bring seuen times more plagues vpon vs, according to our deseruings. When we haue sinned against him, and will not be reformed, it might bring comfort, or at least some ease, if wee might be assured that our punishment should bee mitigated. For the consideration of a slight and slender punishment, might slake our care and endeuour of striuing against sin. But we are taught, that our transgressions against God, and his afflictions vpon vs for them, shall be squared one to the other. A lesser sinne shall not haue a greater punishment; neither shall a greater sinne haue a lesser punishment: but with what measure we mete to him, with the same it shall be measured vnto vs againe. This doth our Sauiour Christ presse against the Iewes, Math. chap. 23, verses 32, 35. Fulfill ye the measure of your fathers, that vpon you may come all the righteous blood that was shedde vpon the earth, from the blood of Abel the righteous, vnto the blood of Zacharias the sonne of Barachias, whom ye slew betweene the Temple and the Altar. So then, it standeth vs vpon to examine our selues, and to consider how greatly we sinne, and how greeuously wee offend the Maiesty of God. If we adde sinne vnto sinne, we may bee sure he will adde iudgement vnto iudgement. A necessary point carefully to be marked of vs, who haue receiued the mercies of GOD in greater measure then many others. If they escape not that haue receiued little, doubtlesse they shall not escape that haue receiued much. If they shall bee beaten with few stripes that know not the will of their master, they shall be beaten with many, that know it and do it not. Luke 12, ver. 47, 48. If Sodome and Gomorrha were destroyed with fire and brimstone, which knew not the Law nor the Lord, then Capernanm which was lifted vp vnto heauen, must be brought down to hell: For if the great workes done in it, had beene done among them of Sodome, they had remained vnto this day. Mat 11, 23. Vnto whomsoeuer much is giuen, of him shall be much required, aed to whom men much commit, the more of him will they aske. If we be not carefull to walke in his waies, we are of all people the most vnthankfull: so that as our blessings haue beene great, our plagues and punishments shall be greeuous, except we repent.
Secondly, as God threatneth to punish according Vse 2 to the manner of our sinning, so hee will blesse those that please him and serue him in feare and trembling, according to the manner and measure of our walking before him. Heere then on the other side we haue a gracious promise, not onely of a blessing, but of a blessing answerable vnto our obedience. This is a notable encouragement vnto vs in well-doing, and as it were a spurre to pricke vs forward to performe such duties as he requireth at our hands. This is it which he promiseth to Abraham, Gen. 12, verses 2, 3. I will make thee a great Nation, and I will blesse thee, and make thy name great, and thou shalt bee a blessing: and I will blesse them that blesse thee, and curse them that curse thee &c. If any did good to Abraham, he should receiue good again: if any were a friend to him, he shold haue [Page 393] God to bee a friend vnto him. This is that which God performed to Ebed-melech, he saued the life of Ieremy, and therefore hee had his owne life giuen vnto him as a prey. Ier. 39, 18. For when the Prophet was cast into a deepe dungeon, where he stucke fast in the mire, the Ethiopian went vnto the King, and spake for him, so that by his meanes his life was saued, and he was taken out of the pit, where hee must haue perished. What then? Doth hee lose his reward? or is GOD vnmindfull of him? No, he receiueth blessing for blessing, mercy for mercy, and life for life: and therefore when the King of Babilon tooke the City, and put the people to the sword, he was deliuered, and was not giuen into the hand of the men of whom he was afraid. Doe we then any good to Gods Church and Children? it shall not goe vnregarded and vnrewarded to a cup of cold water: we shall receiue measure for measure, good for good, blessing for blessing. Can we desire or looke for a better recompence? Or would wee haue a farther meanes to incite vs to follow our calling. We haue a double encouragement to serue such a master, who will reward vs according to our seruice. For while we do good to others, we do as much good to our selues. Will any man be an enemy or hinderance to himselfe? Doe we not by the light of nature loue our selues, make much of our selues, helpe our selues, & wish all good to our selues? This is the way to attaine vnto our desires, and to receiue a blessing from the hands of God, to doe good to others: for then God hath bound himselfe by promise, to be mercifull to vs. There is that scattereth, saith Salomon, & there is more encreased. The way and meanes to receiue & encrease our substance, is to giue and to distribute, like the husbandman that must sowe his seed before he can reape his fields, and gather in his haruest. The couetous man thinketh otherwise, because like an Idolater hee trusteth in his money; but in the end it bringeth him nothing home. The Prophet Eliah was sent of God to Sarepta, to a widow in the daies of famine, she had no more left but an handfull of meale in a barrell, and a little oyle in a cruze, so that shee was gathering stickes to dresse it for her selfe and her sonne, that they might eate it, and dye. Neuerthelesse, of her penury she sustained the Prophet, shee made him a little cake first, and brought it vnto him. She did good to the holy Prophet of the Lord, howbeit shee did more good thereby to her selfe and her sonne: she releeued him, and thereby releeued her selfe, For the barrell of meale wasted not, neither did the cruze of oyle faile, according to the word of the Lord, which he spake by Eliah, 1 Kings 17, 16. Luke 4. The like we might say of Obadiah; he hid the Prophets of God by fifty and fifty in a caue, [...]gs 18, 13 and fed them with bread and water, whē many other perished: howbeit he did heereby no small good to himselfe, forasmuch as thereby he obtained raine, and plenty of all things. This is it which our Sauiour promiseth in the Gospel, to his Disciples that followed him; There is no man that hath left house, or brethren, or sisters, or father, or mother or wife, or children, or landes, for my sake and the Gospels, but hee shall receiue an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and landes, with persecutions; and in the world to come, eternall life. Mark. 10, 29, 30. Iob is commended in Scripture, to be a iust man, fearing God, and eschewing euill, and by occasion of his friends taxing of him with hypocrisie, and accusing him of iniquity, is compelled to stand vpon his owne innocency, and to make a solemne protestation of his integrity, Iob 31, 19 that he had not seene any to perish for lacke of cloathing, or any poore without couering, he was an eye to the blinde, a father to the fatherlesse, and as an husband to the widow. He had his children, and his substance taken from him, and he bare his crosse with patience. What then was the end that the Lord made? or how was he blessed of God? The end of the history declareth this at large, the Lord gaue Iob Iob 42, 10. twice as much as he had before; and as he had comforted others, and visited them in their necessities, so his brethren and sisters, and all they that had beene of his acquaintance before, resorted & repaired vnto him, and comforted him ouer all the euill that the Lord had brought vpon him: and as he had beene bountifull to others, so euery man gaue him a piece of money, Verse 12. and euery one an eare-ring of gold: yea, the Lord blessed the latter end of Iob more then the beginning, so that hee obtained many sonnes and daughters, and a great encrease of cattell. Onesiphorus oft refreshed Paul, and was not ashamed of his chaines: the Apostle praieth, that the Lord would grant vnto him, that he might finde mercy of the Lord in the great day, 2 Tim. 1, 18. This poin [...] being throughly learned, will minister great comfort to euery one of vs, being assured that as God punisheth in manner as wee sinne, so he will blesse vs and reward vs after the manner of our obedience. Haue we comforted others? God will comfort vs, & turne the hearts of others to comfort vs also? Haue we done good to others? he will stirre vp others to do good to vs. Haue we releeued others? we haue laid vp a good foundation for the time to come, we shall be releeued by others in our necessities. Doe we giue vnto the poore?Prou. 19, 17. We do not onely lend vnto the Lord, but we prouide well for our selues, forasmuch as that we giue shall be paid vnto vs againe.
We reade in the booke of Nehemiah, not onely how zealous he was for the glory of God, but also how carefull to shew compassion to the people of God, and to prouide for them in their necessities, and to deliuer them from the oppressions of the mighty: in consideration whereof, he is bold to intreate the [Page 394] Lord to thinke vpon him for good, according to all that he had done for his people, Neh. 5, 19. So is it lawfull for vs to craue of God to be mindfull of vs in goodnesse, according as we haue done to others, and dealt toward them. If we remember God, we may be assured that he will remember vs. If we be carefull to heare his word, he is carefull to heare our prayers according to his promise. He will returne like for like, care for care, hearing for hearing, and blessing for blessing. If we be carefull to heare his voyce, his eares are open to heare vs: and if we blesse him, he will blesse vs. And as he hath promised to heare them that heare him, so hee hath threatned not to heare them that will not heare him. Prou. 1, 28, 29. They shall call vpon me, but I will not answer: they shall seeke me early, but they shall not finde me: for that they hated knowledge, and did not chuse the feare of the Lord. And to this purpose speaketh the Lord in the Prophets;Micah 3, 4. Zach. 7, 13. They shall cry vnto the Lord, but he will not heare them: hee will euen hide his face from them at that time, as they haue behaued themselues ill in their doings. This is a greeuous threatning, and full of all discomfort. It is as it were the top of all misery, to haue God stop his eares against vs. To liue in this sort, is worse then a thousand deaths. If a Subiect had a petition to put vp to the Prince, and knew he would turne away his face from him, how neare would it goe vnto him? and how would he bee discouraged? Or if a childe knew, that whatsoeuer he asked of his father should be denied vnto him, except he obeyed his father in that whereunto he exhorted him; I suppose it would stirre vp the sonne to doe the will of his father. In like manner it ought to be with euery one of vs. Seeing God hath bounded and limited his hearkning vnto our voyce, when we speake vnto him, with this condition, that wee hearken vnto his voyce when he speaketh vnto vs; it ought to moue vs to heare his word with feare & reuerence, and to expresse the power of it in obedience, that so we may comfort our selues with assurance of Gods mercy toward vs, in regard of our zeale and affection toward him.
Thirdly, from hence we may learne to bee Ʋse 3 patient vnder the punishments that do befall vs. For seeing God will punish vs in the same manner that we offend, when we feele & perceiue that he meeteth with vs, and hath found vs out, and that we can no longer be hidden nor our actions from his eyes, let vs stoope downe vnder his hand, and hold our peace, because he hath done it. Let vs not fixe and fasten our eyes vpon the earth beneath, nor dwell vpon the meditations of mens dealings toward vs: but lift our hearts vnto God, who alwaies punisheth vs iustly, he being the righteous Iudge of all the world, to whom is incident no vnrighteousnesse. If we bee slandered and defamed by others, let vs consider whether we haue not done the like to others, and therefore the Lord recompenceth vs in the same kinde, and as it were taketh our feet in the snare that we haue laid for others, and casteth vs into the same pit which we digged for them, as it fell out to Haman, who was hanged vpon his owne gallowes: so that as we haue wronged others, it falleth out that we must receiue wrong from others. This is the vse that Salomon pointeth out in ye booke of Ecclesiastes;Eccl. 7, 21 [...] Take no heed vnto all wordes that are spoken, lest thou heare thy seruant curse thee: for oftentimes also thine owne heart knoweth, that thou thy selfe likewise hast cursed others. Let vs therefore be patient in iniuries; let vs not slander them that slander vs, nor reuile them that reuile vs, nor speake euill of them that speake euill of vs. Moses is commended, that when Miriam and Aaron rose vp against him, and moued sedition by reason of the Ethiopian woman whom he had married, he possessed his soule with patience and bare all their reproches with meeknesse of spirit, for hee was very meeke, aboue all the men that were vpon the face of the earth, Numb. 12, 3.Numb. 1 [...], 1▪ It is said of Saul, being made King of Israel, that when the children of Belial saide. How shall this man saue vs? and they despised him in their hearts, he gaue them not taunt for taunt, nor rebuke for rebuke, hee commanded not the standers by to take away their liues, albeit they deserued it, and he had power in his hand to do it, but he held his peace, 1 Sam 10, 1 [...] and passed by their reproches, as a blinde man that saw them not, as a deafe man that heard them not, and as a man without sense, that felt them not. When Shemei reproched Dauid, and cursed him with an horrible curse, Dauid with patience abstaineth and with perswasion refraineth others from reuenge, that offered themselues to take off the head of that dead dogge: so that he saide, Let him alone; 2 Sam. 16, [...]2 it may bee that the Lord will locke vpon mine affliction, and requite good for his cursing this day. Hee could haue returned vpon him curse for curse, nay wounds for words: but he knew well enough, and teacheth it to others in another place, that hee which loueth cursing, the same shall come vpon him; Ps. 10 [...], 1 [...], [...] and hee that delighteth not in blessing, it shall be farre from him, because as he cloathed himselfe with cursing like as with his garment, so it shall come into his bowels like water, and like oyle into his bones. It is well said of an heathen man,Sent [...]. Feare none more then thine owne conscience. This is the right and ready way to get a good name, and to keepe it being gotten, to iudge of others with right iudgement and christian equity, carrying a charitable opinion of euery one, thinking well of them, speaking the best of them, and couering the multitude of infirmities, as Shem and Iaphet did the nakednesse of their father. This is true charity indeed, and heereby we may assure our owne hearts, that wee loue not in word and tongue onely, but in deed and truth. The counsell of the Prophet is good & wholesome to this purpose, Psal. 34.12, 13, 14, 15. What man is hee that desireth [Page 395] life? and loueth many daies that he may see good? Keepe thy tongue from euill, and thy lippes from speaking guile: depart from euill, and doe good: seeke peace and pursue it. The reason is, because the eyes of the Lord are vpon the righteous, and his eares are open vnto their cry; whereas the face of the Lord is against them that do euill, to cut out the remembrance of them frō the earth.
Lastly, wee may conclude from hence the Vse 4 wofull estate and condition of all cruell and mercilesse oppressors, that grinde the faces of the poore, and plucke off their skins from the flesh, and the flesh from the bones, by their couetous and corrupt dealing; who measure hard measure vnto others, and pull from them that which is their owne, without conscience of sinne, or feeling of iudgement to come. These are they that regard not how they racke the poore, how they ingrosse and withhold the fruites of the earth; they make the Epha small, and the Shekell great, that is, they sell little for much, lessening the measure, and enhauncing the price, they sell a little come for a great deale of money; they make a dearth without scarsity, and bring a famine vpon others, when God hath giuen plenty to themselues. For it falleth out ofttentimes, when GOD is liberall to vs, wee deale niggardly one toward another: and when the Lord heareth the heauens, [...] 2, 21, 22. and they heare the earth, and the earth heareth ye come, and the wine, and the oyle, and all they heare Israel, what a shame, nay what a sinne is this, that we will not heare one another, so that the cry of the poore people is not heard of vs, nor the misery of them that are in need, is not felt of vs? When GOD sendeth fruitefull times and seasons, [...] 28, 23. that neither the heauen ouer the head is as brasse, nor the earth vnderneath our feete, is as iron, but that they yeeld their raine and fruite in due season; how cometh it to passe, that our hearts are as hard as iron, as tough as steele, and as inflexible as brasse one to another? And seeing the eye of God is good to vs, how cruell are we that make our eyes to bee euill toward our brother? [...]se 34. These are they that wish with all their soules for dearth and famine, nay they not onely desire it, but cause it, when God hath not caused it; and send it vpon others, when God hath not sent it vpon them. This is to them a day of ioy and delight, of feasting and banquetting, of meriment and pastime, when as their poore brethren weepe and lament with their wiues and children. This is the day that they long looked for, and they stirre vp themselues to reioyce and be glad in it, that they may enrich themselues with the spoiles of them that are in necessity. But let them know, that this sweet meate hath sowre sawce belonging vnto it, and that a fearefull woe belongeth vnto thē, wc shall come vpon them, and seize vpon their bodies and soules, and sonnes & daughters, and goods, and all that belongeth vnto them, when they shall be dealt withall by others, as they haue dealt and distributed the measure vnto others. They shall finde as little fauour in the day of trouble, as they haue shewed vnto others in their trouble. Consider the example of the rich man in the Gospel, when poore Lazarus lay at his gate, hee called for mercy in his misery,Luke 16, 21. and craued the crums only that fell from his table, but they were denied vnto him. And what was the issue? or how sped he in the end? We reade in the Parable, that himselfe in the end called for mercy at the hands of Abraham, but could not haue one drop of water to coole his tongue and quench his heat, being tormented in the flames of hell that neuer goe out. He would not grant to Lazarus a small request, ye crums of his table, nay the crums that fell from his table:Luke 16, 24. and he cannot obtaine himselfe a little water, not so much that Lazarus might dippe the tippe of his finger in water, to giue him thereby any ease & refreshing. To conclude, he that would shew no mercy, findeth iudgement without mercy, torment without ease, heate without cooling, and misery without end. The time was, when he was prayed and sued vnto, but would not heare: now he praieth and entreateth, but cannot be heard. All humane things are fraile and vncertaine. He that is to day aloft, may be cast downe low enough the next day. Boast not thy selfe of tomorrow, for thou knowest not what a day may bring forth. Pride goeth before destruction, and an high minde before the fall: for euery one that exalteth himselfe, shall bee brought low, and he that humbleth himselfe, shal be exalted. The Lord in the Law forbiddeth to trouble the widow, to vexe the fatherlesse, and to oppresse the stranger, lest he punish those that oppresse them. But how wil that be? and in what kinde doth he threaten to punish? he saith, My wrath shall be kinled and I will kill you with the sword, Exod. 22, 24. so that your wiues shall be widowes, and your children fatherlesse. See how the Lord threarneth to bring woe vpon them that worke woe to such as are in misery, and adde affliction to them that are in affliction, and multiply sorrow vpon them that are in sorrow. This is the vse vrged by the Prophet I say, chap. 33, 1. Woe to thee that spoilest, and thou wast not spoiled, & dealest treacherously, and they dealt not treacherously with thee: when thou shalt ceasse to spoile, thou shalt be spoiled: and when thou shalt make an ende to deale treacherously, they shal deale treacherously with thee. God suffereth them to haue their times, when he holdeth his peace, and letteth them alone to fill vp the measure of their sins: howbeit God hath his seasons also, and hath concluded and determined what to doe vnto them, and how to deale with them; the spoiler shall be spoiled, the robber shall bee robbed, the oppressor shall be oppressed, & they that do wickedly to others shall haue others to deale wickedly against them. This is that [Page 396] which Christ our Sauiour speaketh vnto Peter, that went beyond the bounds of his calling, and forgatte that the weapons of their warfare were not carnall, but spirituall; and that the sword which he was to draw out and to fight withall, was the two edged sword of the Spirit, coming out of the mouth of God, Math. 26.52. Put vp thy sword into his place, for all they that take the sword, shall perish with the sword. God will set sword against sword, and wound against wound, yea, and life against life. In the booke of the Reuelation, the Spirit prophesying of the destruction of the Romane Monarchy, which oppressed the church, and persecuted the Saints of God with cruell slaughter, sheweth that it should bee cast downe, and passe the same iudgement they gaue against others, chap. 13, 10. He that leadeth into captiuity, shall goe into captiuity: hee that killeth with the sword, must be killed with the sword. It is a iust thing in all ages and times with God, to recompence tribulation to thē that trouble his Church. Indeed we do not see such iudgements executed, and such threatenings performed by and by: we are not to prescribe to God his seasons; hee knoweth when to strike, and how to punish. It is well said by the Prophet, Hab. 2, 3. The vision is yet for an appointed time, but at the end it shall speake and not lie: though it tarry, waite for it, because it will surely come, it will not tarry. For albeit God may seeme to vs to deferre the time, or to forget his seruants, yet he will try our patience and obedience, as wee see in the place named before, Heere is the patience and faith of the Saints, Reuel. 13, 10. We must not make too much haste, but wait for the accomplishment of those things, hauing withall a liuely faith and full assurance to beleeue, that in Gods appointed time they shall come to passe. He is faithfull that hath promised, and cannot lye: he is true of his word that hath spoken, and cannot deceiue. Woe therefore vnto all those that deale vniustly and violently with Gods inheritance: they touch his annointed, and they that do them harme, do touch the apple of his eye, so that they cannot escape vengeance.
[Ver. 28. And if the woman bee not defiled, but be cleane, then she shall be free.] In the former verse Moses hath shewed the punishment that shal come vpon the guilty person; which punishment is sutable to the sinne committed, thereby to cleere his owne iustice, and to terrifie all persons from committing sinne. In these wordes wee haue matter of wonderfull great comfort for the innocent person. For howsoeuer GOD setteth downe diuers hard and heauy threatnings, as greeuous burdens to be borne, against all wicked and vngodly persons; yet hee is euermore carefull of his children▪ that they be not oppressed with sorrow and ouermuch heauinesse of minde, forasmuch as hee hath a remnant that call vpon him,Luke 7. & wisedome is alwaies iustified of her children. Behold heere a contrary effect and operation in drinking of these bitter waters, according to the contrary condition of those that dranke of them. Such as were guilty of the sinne of adultery, they turned to their horrible destruction, and became as it were rank poison; their bellies swelled, their thighes rotted, and the parts which they had shamefully abused, miserably perished. But such as were indeed innocent, suspected without iust cause, and accused without due proofe, and examined without sufficient triall of the fact committed, through the iealousie of their vncharitable husbands, and had kept the marriage bed vndefiled; those bitter waters should not be bitter vnto them, they should not hurt or hinder them at all, neither worke any dangerous effect in them, but rather bee wholesome and healthfull vnto them. God himselfe the iust GOD and the maintainer of iustice, will bring the truth to light that was hid in darknesse, and turne the hearts of their husbands toward them, so that they should liue in godly loue and charity together, and see to their endlesse ioy and comfort, the fruite of their bodies, the hope of their houses, the staffe and stay of their age, I meane their children, the heritage of the Lord.
Wee learne from this first promise, Doctrine. that God maketh knowne the innocency of his seruants.God wil m [...] the innocency of his se [...] uants [...]ro [...] For howsoeuer the faithfull may be falsely accused, and haue many slanderous imputations laide vnto their charge, yet God will make their cause to bee rightly knowne, and discouer the truth in despight of their enemies. This is confirmed vnto vs by many examples in the old and new Testament. Ioseph being solde into Egypt, was greeuously accused by his mistresse, and cruelly imprisoned by his master: impudency and incontinency in the one, cruelty and credulity in the other,Gen. 39, [...] were the causes that he was put into prison in the place where the Kings prisoners lay bound: his case might seeme now to be desperate, and he to be for euer in displeasure and out of fauour, and no hope left vnto him to be deliuered from thence where his feete were held in the stockes, and he laid in irons: Psal. 10 [...], 1 [...]. yet when the appointed time came, and the counsell of the Lord had tried him, hee made his cause knowne, Gen. 39. The Lord was with Ioseph, & shewed him mercy, and got him fauour in the sight of the master of the prison, &c. Whereby we see, that at the first he was vsed hardly, and had fetters of iron cast vpon him as an euill dooer; but afterward hee was more mildely and mercifully handled, when as his innocency was made knowne. The like we might say of Dauid, who in all his dealings toward Saul, carried himselfe wisely, obediently, and vprightly, as became the Kings sonne, subiect, and seruant: yet he was persecuted from place to place, and hated euen vnto the death, and hunted as a Partridge vpon the Mountaines, yea he found no rest for the soles of his feete, [Page 397] like the Doue sent out of the Arke in the time of the flood, and ouerflowing of the waters, Gen. 8 9. But when Saul saw that the lap was cut off from his garment, and the speare and pot of water that was at his head, taken away, he said to Dauid, Thou art more righteous then I: for thou hast rendred me good, and I haue rendred thee euill: and thou hast shewed this day that thou hast dealt well with mee, forasmuch as when the lord had closed me in thine hands, thou killedst me not, &c. but my soule was precious in thine eyes. 1 Sam. 24, 18. and 26, 20, 21. So did God deale with Ieremy, when he was slandered and falsely accused to be a conspiratour, and to weaken the hands of the people; and when he was cast into prison, the Lord raised vp some to fauour him, who made his case knowne, and he was deliuered. Christ Iesus was charged to be a blasphemer of God, an enemy of Caesar, an author of sedition, and a disturber of the peace: howbeit his greatest enemies that sate in iudgement of him, pronounced him innocent, and confessed that the Pharisees and Priests for enuy had deliuered him.
I will adde one example more, and that shall be the blessed Virgin, who being betrothed to Ioseph, before they came together as man and wife, shee was found to be with childe by the holy Ghost. Math. 1, 18, 19, 20. Then she began to be suspected of incontinency, and Ioseph being a iust man, and not willing to make her a publike example, was minded to put her away seretly. What then? doth God leaue her destitute, and him perplexed? her in suspicion, and him in his resolution to depart from her? No: for as she was innocent and not faulty of that crime, so did he make her innocency and integrity knowne; for whiles he thought these things, behold, an Angel of the Lord appeared vnto him in a dreame, saying, Ioseph the sonne of Dauid, feare not to take Mary thy wife: for that which is conceiued in her, is of the holy Ghost. All which testimonies make this apparent, that God will one way or other make the innocency of his people to be knowne.
Reason 1 The reasons of this doctrine will farther confirme vs in the truth of it: whereof the first may be from the office of God, who is the Iudge of all the world. Surely the Lord will not peruert iudgement to doe vnrighteously, neither will he take rewards, nor subuert a man in his cause.
Hence it is, that Abraham, making intercession for the Sodomites, that those Cities might be spared, saith, Gen. 18, 25. Bee it farre from thee from doing this thing, to slay the righteous with the wicked: and that the righteous should be euen as the wicked, be it farre from thee: Shall not the Iudge of all the world do right? And to that purpose reasoneth the Apostle, Rom. 3.5. What shall wee say? Is God vnrighteous, which punisheth? God forbid: else how shall God iudge the world? If then this title belong vnto him of right aboue all others, then he will at last come foorth, though he tarry long, to pleade the cause of his seruants, & will bring their righteousnesse into the open light.
Secondly, God is euermore an helper in Reason 2 time of need, who, albeit he suffer his seruants to be exercised and tried by slanders & greeuous afflictions, as we heard before concerning Ioseph, yet he appeareth for their deliuerance, and cleereth their names from reproch. When they are in greatest danger, then is hee neerest at hand, and so giueth the issue with the tentation. This doth the Prophet Dauid acknowledge, Psalm. 118.6, 7. and 56, 4, 11. The Lord is on my side, I will not feare what man can doe vnto mee: the Lord taketh my part with them that helpe mee, therefore shall I see my desire vpon them that hate mee. And this doth the Apostle teach vs to apply to our selues, because euery one may boldly say, The Lord is my helper, Heb. 13, 6. and I will not feare what man can do vnto me.
If then he haue promised to take our part, and to helpe vs in time of need, when we are oppressed with the euill speeches of our enemies, he will not be farre from vs, but succor vs and sustaine vs that we shall not fall.
Thirdly, we know well, that howsoeuer Reason 3 many things are couered heere in darknesse, partly through hypocrisie in some, and partly through ignorance and weaknesse that is in all, wee are not able to enter into the actions of men, and diue downe so low as to see with what purpose they do them, yet the time shall come when they shall be discouered and manifested. This is the generall rule deliuered by Christ our Sauiour, Luk. 12, verse 2. There is nothing couered that shall not be reuealed: neither hid that shall not bee knowne. This is true, not onely touching the hypocrisie of the wicked, but also touching the innocency of the righteous: for all shall be knowne in the end, when the secrets of all hearts shall bee discouered.
From hence wee haue offered to our wise Ʋse 1 considerations, very many profitable vses, whereof I will point out the principall. First, we are put in minde from hence to commit all our waies and workes to God, and to depend vpon him to bring to light the truth of our hearts. Let vs put our trust in him, and delight our selues in the Lord. Let vs possesse our soules with patience, when we are slandered and traduced, and resigne vp our selues to him that ruleth all things. Let vs cast our eyes vpon his prouidence, who careth for vs, and watcheth ouer vs.
The children of God, when they see the prosperity of the wicked, and how all things in this world for the most part goe well with them, are sore troubled, they begin to wauer, and sometimes to fret & murmure, as if there were no God to gouerne all things. This made the Prophet Dauid to say, Psal. 73, 12, 13, 14. Behold, these are the vngodly, who prosper [Page 398] in the world, and encrease in riches; verily, I haue clensed mine heari in vaine, & washed mine hands in innocency; for all the day long haue I beene plagued and chastened euery morning. But God will not forget vs or forsake vs, if we trust in him, we shall not be deceiued. So often as we haue euill rewarded vnto vs for good, and are ouerladen with the slanders of the vngodly, we are ready to fret and fume, and to seeke reuenge against them: we haue many doubts arise in vs, as if it were lost labour to worship God sincerely, and to deale with our brethren iustly.
It is not the pleasure of almighty God, that our righteousnesse should alwayes lye hid in the darke, and as it were creepe into corners, forasmuch as he will make it shine as the Sunne, and bring it into the open light. This is the vse that the Prophet teacheth vs to make, Psal. 37, 5, 6. Commit thy way vnto the Lord, trust also in him, & he shall bring it to passe: and he shall bring foorth thy righteousnesse as the light, and thy iudgement as the noone day. Wherein he alludeth fitly vnto the night, the darkenesse whereof, the morning arising, scattereth away.
Are we then hardly vsed? are we shamefully intreated? are we oppressed with slanderous things laid to our charge? and doth God for a time hold his peace, as if he heard them not? or doth he shut his eyes, as if hee saw them not? Let vs not take it to heart, or be discouraged, this ought to trouble vs no more, then when the darknesse of the night couereth the earth, because we looke for the morning to appeare, and the Sunne to shine. When all things are darke, that nothing can be discerned, when we know not white from blacke, nor chalke from cheese, nor faire from foule, we are not to be greeued or disquieted by it, because we liue in expectation of the light which we know cannot be far. Then we shall know one thing from another, when all will shew themselues in their likenesse. From this consideration we are admonished to cō mit our waies vnto the Lord, who will make a notable issue of them, by giuing iudgment on our side, and deliuering of vs from the venime of the euill tongue. He forbiddeth in the law,Exod. 20, 16. any to beare false witnesse in iudgment. Now hee is a false witnesse that holdeth his peace, when he may by his testimony releeue his brother, iustifie his person, cleere his good name, or defend his goods, or right his cause in any matter called into question, as well as he that speaketh in a cause, Exod. 23, 2. to decline after many, to wrest iudgement. He hath made vs keepers of the credite one of another: so that we may offend God and our neighbour, as well by not speaking the truth, as by speaking of an vntruth.
The law it selfe requireth such loue to be among vs, that although we be not requested, yet we should neuer be wanting to another, but alwaies be willing and desirous to maintaine his good name and estimation, according to the commandement of our Lord and Master, Mathew 7, verse 12. Whatsoeuer yee would that other men should do vnto you, euen so do ye vnto them, for this is the Law and the Prophets. Doth God require this at our hands, and will not he performe it toward vs? Must we cleere our brothers good name, and will God himselfe faile to do it? or doe we thinke wee can haue a better or greater care of the name of our brother, or of our owne name, then God the righteous Iudge of the world, hath of vs all? That cannot be, he is iealous of our good names, and will not haue the truth smothered with a lye, nor innocency buried in the earth. Shall we make our selues more righteous then GOD, and iustifie our selues aboue our Maker? There is not a spark of that truth which is in GOD giuen to vs: true it is, he honoureth vs by vouchsafing this mercy vnto vs, to open our mouthes to speak his truth, which he is able to auouch and iustifie against all gainsayers a thousand waies. If we then that are euill, know how to acquit our brethren, we may be well assured, he will be more iust and righteous in all his dealings toward vs, then we haue beene or can be one to another. And if wee haue meanes at any time to free our brethen from infamy, wee may fully and certainely be assured that hee will be ready to bring to light our innocency.
Secondly, seeing God hath promised to make our innocency that is derided or denied, Ʋs;e 2 to be knowne, let vs know that it is our duty to goe boldly to the Throne of his grace, and to pray vnto God to performe his promise toward vs.
It falleth out oftentimes that we see no way to bring the truth to light, and we think it vnpossible that euer we should be cleered: howbeit we haue to do with God, to whom nothing is secret, before whom all things are manifest, he is able to bring vs into credite againe. We take therefore a wrong course, and prouide euilly for our selues, to rage and storme against those that reuile vs and speake all manner of euill of vs falsely for Christ his sake: whereas we ought to repaire into the presence of GOD, and to craue of him that he would make the iustice of our causes to appeare.
If any obiect, Obiect. Is not God without praier able to make the truth of our causes knowne? Or hath he need to be put in mind of his office, which is to iustifie the godly, and to condemne the wicked?
I answer, Answer. as GOD is able of himselfe to doe it, so he also hath appointed the meanes how he will do it. And among them all, none is more excellent then praier: so that his almighty power doth not exclude praier, but rather imply it; neither should it keepe vs from prayer, but rather encourage vs to praier; forasmuch as almighty God vseth it as an [Page 399] instrument for ye performance of those things which he hath promised, and appointed. He that goeth to warfare, prepareth horse & armour, and leuieth souldiers, and getteth what prouision and furniture he can; he will by no meanes be brought to leaue thē behind him, or to send them backe againe, and to rush into the battell without them, because they are instruments by which God is wont to giue the victory to such as it seemeth good to him, so that he cannot without rashnesse lay them aside: so is prayer necessary, by the which the LORD is accustomed to giue vnto vs those things that we want, and therefore it were horrible presumption to neglect it vnder pretence of his knowledge vnderstanding our cases, or of his power enabling him to do all things, or of his prouidence determining all things. As God hath appointed armour to them that desire victory, so hath he ordained praier for them that would be releeued in necessity.
[...]it God [...]eth what [...]eed, yet [...]er is needTrue it is, GOD knoweth what wee need, better then our selues that are in neede: & yet is not praier to be holden superfluous, because God hath commanded vs that in the day of trouble we should call vpon him, Mat. 7. he hath promised to heare vs, and deliuer vs, Psal. 50. He hath made no promise to vs of any blessing, except we aske the same of him: he keepeth vs in feare and reuerence, and maketh vs to acknowledge him to be the giuer and author of all good things: he declareth his loue vnto vs that humbleth and abaseth himselfe to heare our requests & complaints particularly, and thereby enflameth vs to loue him again, and to put our trust in him: by this familiar communication with him, we grow after a sort familiar with him, and wee are bold to shroud our selues vnder his wing, as the childe flyeth to his father: and lastly, as we confesse that whatsoeuer good things we enioy do come from him alone, so it is our duty to returne to him the thankes, and to vse them to his glory. Wherefore, whensoeuer wee finde our selues wronged of our neighbours, we are not to turne vpon thē in a rage, like vnto the dogge that runneth after the stone that is cast at him, and not at him that did cast it: but let vs runne with boldnesse vnto God, and poure out our supplications before him, desiring him to helpe vs and right our cause. This doth the Prophet Dauid in many places, Psal. 4, 1, and 69, 13. Heare me when I [...]ill, O God of my righteousnesse, thou hast enlarged me when I was in distresse, haue mercy vpon me, and heare my praier. He acknowledgeth in his praier to God, that he was the witnesse, Iudge, and defender of his innocency and vprightnesse toward Saul or any other: declaring by his owne example, that when men vniustly condemne vs, we must flie vnto God by humble and earnest praier, who is the patron and pleader of the causes of his people. And in the seuenth Psalme, verse 6. Arise, O Lord, in thine anger, lift vp thy selfe, because of the rage of mine enemies: and awake for me to the iudgement that thou hast commanded: and afterward, verse 8. The Lord shall iudge the people: iudge mee, O Lord, according to my righteousnesse, and according to mine integrity that is in me. If God did not lay to his hand and helpe him, he confesseth that he were vtterly destroyed: and therefore he praieth to be deliuered from his persecuters. Whensoeuer therefore men will not iudge vprightly, and haue their eies blinded through malice or fauour, we ought by praier to referre our causes to him that hath no respect of persons and so commit our causes to him that iudgeth righteously. 1 Pet. 2, 23.
Howsoeuer the innocent cause of the godly may be hidden for a time, and ouerwhelmed by the slanders of the vngodly, yet if we be not wanting vnto our selues, continuance of time the daughter of truth will bring it to light. We cry out against the wicked, but let vs goe the right way and cry to God: we lift vp our voyce against them, wheras we ought to lift vp our voyce vnto him who hath his eares open to heare our praiers, and will blow away the storme and tempest by the blast of his mouth.
Thirdly, doth God promise to right our cause, and take vpon him our defence? Then Ʋse 3 let vs do good for good, and returne vnto him like for like; let vs yeeld defence for defence, and pleade his cause that hath pleaded ours. For it is our duty to vndertake his defence, whensoeuer his truth is gainsayed, or his name euill-spoken of.
There is no man but is very carefull and circumspect to maintaine his owne name and credite in the world, whensoeuer it is any way questioned: ought wee not then much more to regard the vpholding and bearing vp the Name of God, which is great and holy through all generations? Heereunto doth Ioshua seeme to allude, chap. 7, verse 9. complaining vnto God of the ouerthrow that the Israelites had receiued at the siege of At, The Cananites, and all the inhabitants of the Land shall heare of it, and shall compasse vs, and destroy our name out of the earth: and what wilt thou doe vnto thy mighty Name? He had greater care of Gods glory then he had of his owne: and it went neerer vnto him to heare Gods Name dishonoured, then to haue his owne destroyed out of the earth.
So it ought to be with vs; let it not trouble vs to bee hated and maligned of the vnthankfull world, and our honour with all contempt and disgrace laide in the dust; but bee euermore ready to say, Not vnto vs, Lord, not vnto vs; but vnto thy Name giue the glory. Psal. 115.1.
If we be to open our mouthes for our brethrē, (as we shall see more at large afterward) when they are laden with scandals and reproches, much more then ought wee to [Page 400] do this in Gods cause, and for Gods glory. Let vs not be ashamed of his truth, lest he be ashamed of vs. Let vs confesse his Name before the sonnes of men, and we shall be sure to be confessed before the sonnes of God. If we acknowledge his truth, he will acknowledge vs before the Angels and before his Father. This Christ teacheth his Disciples, Whosoeuer confesseth me before men, him will I confesse also before my Father which is in heauen; Math. 10, 32. but whosoeuer shall deny me before men, him will I also deny before my Father which is in heauen. What a shame and reproch will this be vnto vs, that God should defend our cause, and we shrinke backe through feare to defend his? Christ our Sauiour doth oftentimes take vpon him to defend his Disciples, when they were assaulted and set vpon by the Pharisees, and therefore no maruaile though he charge this vpon them so earnestly, that they should not be ashamed of him and of his words in that adulterous and sinfull generation. We must be all ready to say with the Apostle, Rom. 1, 16. I am not ashamed of the Gospel of Christ, for it is the power of God vnto saluation, to euery one that beleeueth. He defendeth his Disciples being reprooued because they did not fast often, which was the bodily exercise which the Pharisees so much practised, Luke 18. and wherein they so much gloried, Math. 9, 14. Hee defendeth them beeing accused of the breach of the Sabbath, when they were seene to plucke the eares of corne and eate them, Math. 12, 2, 3. He defendeth them being charged to transgresse the tradition of the Elders, in that they did not wash before they had eatē bread, Mat. 15, 2, 3. Yea, such was his great & wonderful loue to those that followed him, yt when his owne credite was touched as well as theirs, he seemeth to neglect his owne, and maintaine theirs, as we see, Luke 7. When Christ was entertained in the house of one of the Pharisees, a woman in the City which was a sinner, knowing that he sate at meate, brought an Alabaster box of oyntment, and stood at his feete, washing them with her teares,Luke 7.39. wiping them with her haires, kissing them with her lippes, and annointing them with the oyntment: but when the Pharisee, which had bidden him, saw it, he spake within himselfe, saying, This man, if hee were a Prophet, would haue knowne, who, and what manner of woman this is that toucheth him, for she is a sinner. He conceiued hardly of Christ, as well as of the woman: and iudged wrongfully of him that he was no Prophet, as well as of her that she was a sinner; yea more corruptly of him then of her, forasmuch as shee had beene so; whereas he was not onely a Prophet, but the Prince of Prophets, yea, the King of his Church,Verse 47. yea, the Sonne of God: yet hee forbeareth to make any apology for himselfe, & wholly defendeth her, telling him that her sinnes, which are many, are forgiuen her, for shee loued much. Hath the Lord Iesus this singular care of vs, and shall not we be zealous of his glory? Shall we suffer his name to be troden vnder foot, and neuer offer to vphold it? Shall euill men speake euill of his truth, and we say nothing against them? The Apostle Peter giueth this commandement, Sanctifie the Lord God in your hearts, and be ready alwaies to giue an answer to euery man that asketh you a reason of the hope that is in you, with meekenesse and feare, 1 Pet. chap. 3, verse 15. When the Apostles were charged to preach no more in the Name of Iesus Christ, Peter and Iohn answered and saide vnto them; Whether it bee right in the sight of God, to hearken vnto you more then vnto God, iudge yee: for we cannot but speake the things which we haue seene and heard. Acts 4, 19. Woe then vnto those that see and heare God notoriously dishonoured, and yet will neither heare it nor see it: they make a law against themselues, and shall taste of the same measure measured vnto them againe, they shall be censured of others, when they shall haue none to defend their causes. This they will iudge to be an iniury to themselues, and yet cannot perceiue the iniquity which they commit against God. If then they will haue GOD shew this mercy to them in making their innocency knowne, let them performe this duty to him in pleading his cause, when his truth is euilly spoken off, or any way ouerborne. Ʋse 4
Fourthly, forasmuch as this is the mercifull dealing of GOD toward vs and our good name when it is impeached, that he will make the truth to be knowne, let vs acknowledge this blessing, and giue him the praise of it. This also is another duty that wee are put in minde off to be performed vnto him. For as we are bound in regard of our owne good to pray vnto him to make manifest the secrets of our hearts, and to bring to the light the truth that is hidden: so whensoeuer we haue found the hand of GOD to be with vs, and to haue scattered the clouds and mistes of falsehood, slanders, and euill surmises, and so made the goodnesse of our cause, and the cleerenesse of our conscience to appeare, as the Sunne that shineth in his strength; it belongeth vnto vs to confesse his louing kindnesse, and by all meanes to be thankfull to him for it, and to expresse our thankfulnesse by obedience. Let vs not be like vnto the Lepers in the Gospel, who were very desirous to be clensed of their leprosie, they lifted vp their voices and said, Iesus Master, haue mercy on vs, Luke 17, verse 13. Howbeit when once they were healed, they went their waies, and neuer remembred him that recouered them; like to Pharaohs chiefe Butler, that gaue the cup into his hand,Gen 4 [...], [...]1 who forgat Ioseph so soone as his head was lifted vp, and he restored vnto his place,Verse 14. albeit Ioseph had intreated him to thinke vpon him, when it should be well with him, and so to shew kindnesse vnto him, for that kindnesse which hee had receiued. Onely one of these ten leapers [Page 401] that were cleansed, returned backe to Iesus to giue him thankes, and ascribe praise and glory to bee due vnto him for that worke. Thus it is with many of vs, we are ready to call and cry out for the wrongs that wee sustaine, & we are as desirous to haue our names cleered, as the Lepers were to haue their bodies clensed: but when God hath helped to cleere vs who were not able to cleere our selues, and so hath wrought meanes for our good, we reioyce in our selues and not in the Lord; we praise our selues, and not the Lord: we do so magnifie our selues, that we neuer glorifie him: we are so iealous of our owne name, that wee are neuer a whit zealous of Gods Name. Is it so small a benefit to haue our good meaning manifest, and our righteousnesse knowne, that it is not worth thanks? If a man should come as a witnesse on our side, when our case seemed desperate and out of hope, would we not thinke our selues beholding vnto him? It is the Lord that is the God of our righteousnesse, it is he that will giue iudgement on our side, and therefore to him we owe praise, glory, thankes, and all honour. This we see performed in Dauid, Psalm. 18, 20, 24, 47, 49. being a Psalme of thankesgiuing in the day that the Lord deliuered him from the hand of all his enemies, & from the hand of Saul, of whom he was accused to affect the kingdome, and to seeke his life. He confesseth how good God had bene vnto him, that he rewarded him according to his righteousnesse, and according to the cleanenesse of his hands he recompenced him; that it was God that auenged him, and subdued the people vnder him, and deliuered him from the violent man: whereupon he concludeth; Therefore will I giue thankes vnto thee, O Lord, among the heathen, and sing praises vnto thy Name. Thus must we doe, and this ought to be our song when we haue receiued the same fauour. We are acquainted with his goodnesse in this kinde, but he cannot be acquainted with our thankfulnesse. We can be content to swallow with a wide and open throat his benefits, but whē we should confesse his mercy to his glory, our mouthes are stopped, and our tongues are tyed, and our throats are dryed, and our harts are streightned, that we cannot vtter a voice nor deliuer him a word for the deliuerance that we haue had experience of.
Ʋse 5 Fiftly, as our doctrine putteth vs in minde of duties belonging vnto God, so it offereth vs instruction how to behaue our selues toward our brethren. Is God carefull of our good name? and will hee make knowne our innocency? Then let the same minde be in vs one toward another, which is in the Almighty toward vs all, let vs follow the example of our heauenly Father, and be carefull to maintaine the good name of our brethren, & shew that mercy vnto them which we haue receiued of God. We cannot haue a better example set before our eies, then the example of God, who chargeth vs to be mercifull as he is mercifull, Luk. 6, 30. As he is ready to forgiue vs, so ought we to forgiue from our hearts, the trespasses that are done vnto vs, Ephe. 4. As he made all things in sixe daies, and rested the seuenth, so ought we to rest from the labours of our callings, and sanctifie the Sabbath day, Gen. 2. Exod. 20. As Christ washed the feete of his Disciples, so he gaue them an example that they should do as hee had done to them; for he is meeke and lowly in heart, & they shall finde rest to their soules, Ioh. 13. As he being in the forme of God, & thinking it no robbery to be equall to God, made himselfe of no reputation, & tooke vpon him the forme of a seruant; so the same minde ought to be in vs that was in him, that so in lowlinesse of minde we should esteeme each other better then our selues, & haue a kinde of emulation among vs, who should cast down himselfe lowest, Phil. 2, 5. As he suffered for vs, so he hath left vs an example that we should follow his steps, 1 Pet. 2.21. As he was reuiled, and reuiled not againe: as he suffred, & threatened not, but committed himselfe to him yt iudgeth righteously, so should not we giue taunt for taunt, and reproch for reproch. And as Christ defended his Disciples when as they were falsely charged, & wrongfully accused, as we shewed before, so ought we to deale toward our brethrē. When we heare false reports, which haue no ground or good beginning, such as in our owne knowledge & conscience we know to be inuented in hell, and broached in earth, such I say, as are spread abroad through malice of our brother, and hatred of his profession: what must we do? shal we beleeue them, & giue credite vnto them? Shall we increase them, & adde somewhat of our owne? or shal we laugh at them, & make our selues merry with them? No, we must not only stop the streame, and stay the reports, & keepe our selues and others from receiuing of them; but we must open our mouthes in the cause of the dumbe, and oppose our selues against those that are their enemies. A good name is a precious iewell,Prou. 22, 1. it is better then siluer and gold. It commendeth vs to God & his Angels. It is a precious oyntment and a sweete perfume that maketh vs acceptable to ye sons of men, and winneth their hearts: yea, sometimes it maketh our enemies to bee at peace with vs, and to fauour vs. It seasoneth ye gifts that we haue receiued, and maketh them profitable vnto others. If our giftes be neuer so great and excellent yet if we haue not a good name to grace them and counrenance them, we can do very little or no good with them. If we see a man stealing away the goods of our neighbour, and secretly purloyning them away, and we hold our peace, are we not accessary to his theft, and partakers of his sin? So if wee heare any raising euill reports of him, and robbing him of his good name, which is more in value then all things in the [Page 402] world, are we not slanderers as well as hee, while we ioyne with him, & so become guilty of the same transgression? A good name is many a mans liuing; take that away, and impaire his credite, he is vtterly vndone, & not able to maintaine himselfe: you hurt him as much as if you tooke away house and land, corne & cattell from him, or any other thing of worth that is deare vnto him. If then it be so rich and precious a treasure, we must bee carefull to maintaine our brothers credite & estimation, being made keepers of his life, of his goods, and of his good name, doing ye same vnto him, which we desire he should do vnto vs. This is a signe of true loue, that we loue him indeed, when we will not spare to take vpon vs his iust defence: and on the other side, it is an euident token of cold loue, or no loue at all, when wee see them abused, and do not regard it: the Lord will raise vp others in his righteous iudgement, who shall do as little for vs, as wee doe for those that stand in need of vs.
Ʋse 6 Lastly, as this doctrine hath offered vnto vs sundry good meditations of duties, concerning God and our brother, so it sendeth vs not away without comfort concerning our selues. Are wee slandered and reuiled? Are we falsely charged with things which we neuer spake or did? Let this be our comfort, the time shall certainly come, when the slanderers shall be detected, and put to silence. It ought not to seeme strange to vs, when such flying tales are noised abroad, rather it might seeme most strange as a great wonder if it were not so. The diuell will be the diuell still, who is the head and prince of all slanderers, and all his instruments will be like him. Gods people aboue all others are falsely accused; they are not of the world, Iohn 15, 19. but chosen out of the world, and therefore the world hateth them. Ioseph was accused to be incontinent: Iob was condemned to be an hypocrite: Daniel was charged with disobedience; Amos of conspiracy, Eliah of troubling Israel, Dauid of seeking Sauls life; Paul was suspected to bee a murtherer, Christ our Sauiour was reputed an enemy to Caesar, and his Disciples were accused, and iudged worthy of stripes, and censured to bee mouers of sedition among the people: howbeit all this is but as a cloud, which will quickly be dispersed, & as a darke mist that shall suddenly bee scattered away. It is a notable comfort to heare these things, that GOD will not suffer vs to sinke downe vnder taunts and rebukes of men, but lift vp our heads and pronounce sentence of absolution on our side. Let it not trouble vs to be condemned of men, so that wee be assured to be iustified of God. If a man were wrongfully condemned in an action of slander, or fellony in an inferiour Court of iustice, and there iudged to be guilty of some hainous crime; yet if he were sure to bee acquitted and discharged by appeale to an higher Court, where he is perswaded hee cannot but haue iustice, because there is no corruption of Iudge, or witnesse: how would he be comforted? and how little should the ouerthrow he had taken, be regarded? forasmuch as hee knoweth the next triall will set all to right againe. So is the case with vs. It is our lot and condition heere to bee persecuted and reuiled for righteousnesse sake, Mat. 5, 1 [...], 1 [...] and we shall be condemned of wicked men vniustly: howbeit this ought not to trouble vs, how greatly soeuer they resist vs and rage against vs: this is but a condemnation of men vpon the earth: wee may lawfully appeale from them to an higher Court, and to a greater Iudge. When Paul was falsely accused by the Iewes, and could haue no iustice at ye hands of the high Priests, he appealed to Caesar, that is,Acts 25, 12 from inferior Gouernors, to the Emperour that was supreme. So must we doe, when wee are burdened and oppressed by the poison of euill tongues, and condemned as euill dooers of all men, we know there is a Iudge that sitteth in heauen, who will acquit vs when wee come before him, and take the cause into his owne hand. And if we see not this alwaies accomplished in this life, it shall most certainly be performed in the life to come, when all the secrets of euery mans heart shall be opened. Sometimes he maketh their light so to shine in this world, that they reape great fruite of their godlinesse, and the Sunne beames as it were to refresh them and make them aliue againe. But if it happen not in this life, yet it shall not faile in the next life, when Christ shall appeare in glory, and say, Come yee blessed of my Father, inherite yee the kingdome prepared for you from the beginning of the world, Math. chap. 25, verse 34. When hee shall breake the heauens, and come to iudge the quicke and the dead, let vs lift vp our heads and reioyce, for our redemption draweth neere. This is the time of our refreshing, heere we are ouerwearied with bearing the burden of other mens malice. Then shall all teares bee wiped from our eyes, and we shall see as wee are seene, and know as we are knowne, as we reade, Math. chap. 13, verse 43. Then shall the righteous shine foorth as the Sunne, in the kingdome of their Father: he that hath eares to heare, let him heare. To this purpose speaketh Paul, Colos. chap. 3, verses 3, 4. Your life is hid with Christ in God: when Christ, who is our life, 1 Iohn 3, [...] shall appeare, then shall ye also appeare with him in glory.
If then our righteousnesse bee couered heere as with a garment, and bee hidden as a treasure that is buried in the earth, yet our life shall not alwayes lye in obscurity; for when the night is past, the day will appeare, and when falsehood hideth her face, the truth will be made manifest.
Let vs acknowledge the power of God that is able to do this: and let vs rest patiently in him that is our stay. Let vs not fret our [Page 403] selues, because of him that prospereth in his way, and bringeth wicked deuises to passe. Contrary-wise, the vngodly haue from this doctrine matter of sorrow and heauinesse, because howsoeuer they rule heere for a time, and will not bee controlled; they say their tongues are their owne, who is Lord ouer them; they thinke themselues priuiledged to deuise and disperse what lies they list, and none may call them to an account: yet God will one day call them to an account, when they shall receiue according to their workes: For yet a little while, [...]. 37, 10, 13 and the wicked shall not bee: yea, thou shalt diligently consider his place, and it shall not be, the Lord shall laugh at him, for he seeeth his day comming. Then it shall be saide to all the wicked, [...]th. 25, 41. Go ye cursed into euerlasting fire prepared for the deuill and his Angels. The truth may be ouer-borne and smothered for a time, yet it cannot be disgraced and concealed for euer. It were well for them, if they might lie for euer in the graue, and neuer come into the light: it were well for them if their works might neuer come to bee examined & might dye as the vntimely fruite of a woman, that neuer saw the Sun: but it shall not go so well with them, they must not then looke for auie comfort, like the rich Glutton who was denied a drop of water to coole his tongue. If then they would giue a thousand worlds for one day of repentance, or for one droppe of Faith, or for oyle in their lampes, they cannot obtaine it. Heere life is either wonne or lost: here saluation is begun, or else we neuer haue it. Then all things shall appeare as they are, though many things are that do not now appeare. Then the vizard of the hypocrite must be pulled off, and hee shall deceyue no more by shewes of honest dealing.
[And she shall conceiue seede.] In these words wee haue a second promise made to the Woman suspected of adultery, against whom nothing could bee proued. For God maketh a two-fold promise to the innocent party. The first was set downe before, that she should be free from the imputation of the sin, and from the castigation of punishment. Now cometh the second promise to bee considered, which reacheth further then the former, wherein God doth wonderfully recompence the slander charged vpon her, and declare himselfe to be a maintainer of chastitie and innocency. For what could a woman in this case haue desired, but to haue her innocency made known to her husband, and to the whole Church? It was an hard case to vndergo this triall, and to haue her name in this manner called into question: but after she is tried, God doth abundantly recompence her sorrow and affliction, and doth not onely cleere her good name, but giueth her yssue, making the barren woman to keepe house, and to be a ioyfull mother of children. Hee doth not onely set her free, the thing which she desired: but withal, maketh her fruitfull, which is more then shee could haue expected. We learne hereby,Doctrine. God bestow [...]th more mercy vpon his hildren, then they desire. that howsoeuer the faithfull are many waies tried and troubled, yet all their sorrowes are turned to their good. When the innocencie and righteousnesse of the godly is once made knowne, God is more gracious vnto them then they could desire or craue at his hands. We see this in the examples alledged in the former Doctrine, as in a glasse most cleerely. Remember what wee saide of Ioseph; albeit he liued for a time as a prisoner and was clapt in the stocks, yet hee was deliuered, and his innocency reuealed. But was this all? Or did God content himselfe to bring his sincerity to light? No, he was aduanced to honor,Gen. 41, 41. and made ruler ouer all the land of Aegypt, which he neuer dreamed of, nor looked for, nor gaped after. And as it was with the sonne, so was it also with the father. For Iacob vowed a vow to God, that if he would bee with him and keepe him in his iourney that he was to go,Genes. 28, 20. with [...]2, 9, 10. And would giue him bread to eate, and raiment to put on, then the Lord should be his God. His desires are not extended farre, but he is contented with a little, he craueth of God his daily bread, the which Christ also willeth and warranteth vs to aske, Mat. 6 neuertheles, God was more gracious to him then so, and gaue him great riches, as himselfe cōfesseth to God his louing kindnes: I am not worthy of ye least of all the mercies, and of all the truth, which thou hast shewed vnto thy seruant, for with my staffe I passed ouer this Iordan, and now I am become two bands. The like we might speak of Iob the faithfull seruant of the Lord; who may be compared to him in the suffering of aduersity? Or who can match him in patience? He sustained the losse of his Children, and of his goods, and yet these were but the beginnings of sorrowes, forasmuch as he was deepely afflicted in body and minde. What then? did he desire of God in his miserie,Iob 42, 10. to haue his Asses and Camels, and cattle doubled vppon him, and all the substance of his house to be increased? He had no such thoght in his hart, and yet it came to passe according to the saying of the Apostle, Iames 5, 11. Yee haue heard of the patience of Iob, and haue seene the end of the Lord, for the Lord is verie pittifull and of tender mercy. Let vs also call to minde the example of Dauid, the least in his Fathers house, hee was called of God from feeding his sheepe, and following the Ewes great with young, and was annointed to bee King, and appointed to feed his people in Iacob, and his inheritance in Israel. whereof he neuer dreamed, Psal. 78, 71, 72. The like we might say of Daniel, of Mordecay, of Ester, and many other children of the captiuity, who saw great dangers ready to fall vpon the church, as it were a gaping gulfe ready to swallow them vp quick, or as a huge rocke threatning ship-wracke; if they had onely tasted of the mercie of God and his power in working their deliuerance, they wold haue magnified his great goodnesse, and sung [Page 404] his praise with the Psalmist,Psal. 34, 19, 20 Many are the afflictions of the righteous, but the Lord deliuereth him out of them all: hee keepeth all his bones, not one of them is broken, Psal. 34, 19, 20. But besides this, he gaue them fauour in the sight of Princes,1 Sam. 2, 8. and raised them from the dung-hill, to make them inherit the Throne of glory, as Hannah singeth, who had good experience of it, who was contemned, but now regarded: who asked of God one sonne, and obtained not him alone, but three other sonnes, and two daughters. From all which concents of holy Scripture▪ we conclude, that the faithfull and righteous seruants of God are oftentimes blessed, not onely aboue their deserts, (which are none at all) but aboue their desires and demands.
Reason 1 The Reasons that serue to confirme this truth to our consciences, are to be considered of vs. First, God is infinite in his loue toward his people: he is no niggard of his goods, hee keepeth not all to himselfe, as the couetous man. He is as the liberall man, that freely bestoweth where he seeth need: we are as poore beggers that haue nothing our own but rags and rents; or as poore criples that can boast of nothing but wounds and sores full of corruption. His grace is the true riches, and by it he hath abounded toward his church. Hence it is that the Apostle writing to the Ephesians, commendeth in many places of the Epistle, the ouer-flowing grace of God, and sheweth that hee is rich in mercy, and aboundeth in kindnes, chap. 1, 7. & chap. 2, 4, 7. hee setteth out his great loue wherewith he loueth vs, & the exceeding riches of his grace, and his kindnesse toward vs through Iesus Christ. And chap. 3, 8. he calleth his grace toward vs vnsearchable riches. He doth not keep vs to a diet, as though he meant to pine vs or famish vs: he doth not allow vs onely so much as serueth to keep vs in state, and holde body and soule together, but he dealeth bountifully towards vs, & maketh our cup to ouer flow. If then he bee rich in mercy and goodnes, and abundant in kindnesse, if there bee in him exceeding riches, vnsearchable riches, riches of his grace and glorie, it is not to be marueiled at, that his childrē find him gracious toward them, aboue all that the tongue can desire, or the heart can think: forasmuch as his mercy is ouer all his workes.
Reason 2 Secondly, God is euermore better then his word, and performeth more then hee promiseth. He is not as man that he should lye, nor as the sonne of man that he should deceiue, al his promises are yea and Amen to the praise of his mercie. He promiseth little, and performeth much. He is a Prince indeede that neuer falsified his worde, neither could the vnbeleefe of some that did not beleeue, make the saith of God without effect, Rom. 3, 3. he remaineth alwaies true and faithfull, constant and sure. If we obtaine not the promises, the fault is not in the promise of God, but in the infidelity of mā; forasmuch as he neuer deludeth any, nor dallieth with them; whatsoeuer is gone out of his mouth, hee meaneth it in good earnest. The word of the Lord is right, and all his workes are done in truth, he will not suffer his faithfulnesse to faile. Psal. 33.4. and 89. Hee promiseth in the fift commandement to giue to inferiors that are obedient a long life, yet sometimes they dye betimes: and on the other side, the stubborn and disobedient haue prospered in this world, and liued long. How then (will some say) is God as good as his word? and how is he certaine of his promise? Because, albeit he take vs away, yet hee performeth it by giuing much more then hee promised. When Herod promised to his wanton Minion that danced before him,Marke 6, [...]. The one halfe of his kingdome, it is certaine it had beene no breach of his promise, if hee had resigned vp the whole kingdome into her hands. So, if God promise a prolonged life,Exod 20, [...]. and giue instead of it a perpetuall life, heere is more then halfe in halfe gaines and aduantage; as hee that promiseth tenne peeces of siluer, and performeth twenty peeces of Gold; or hee that promiseth a yard of cloath, and giueth an ell of Veluet, doeth not breake his promise, or falsifie his word.
Thirdly, as God is rich in grace, so hee is Reason 3 infinite in power: he is able to doe what hee will, and more then he will. Nothing is vnpossible vnto him: he hath all creatures in his own hand, to employ thē as it pleaseth him. This is the reason vsed by the apostle, Eph. 3 20. Vnto him that is able to do exceeding aboundantly aboue all that we aske or thinke, according to the power that worketh in vs, bee praise in the Church by Iesus Christ, &c. If then he be able to giue vs more then wee craue or desire, wee are not to doubt of his doing of it, and wee haue all of vs many notable experiences of it.
Let vs come to the Vses, and marke them Vse 1 diligently. First, let vs not bee dismayed vnder the Crosse, but assure our selues of a good end, and of an happy issue. It is the cup which we must all drinke of, in one kinde or in another. Let vs not sinke downe vnder it, but lay holde on this principle, and fasten our hearts vppon the doctrine with which wee deale, as on an Anchor cast out of the ship to stay vs, assuring our selues that God will bee gracious vnto vs, his mercy shal superaboūd, so that we shall bee more then Conquerors. One affliction followeth another, as one waue of the Sea rouleth after another, as Psal. 42. verse 7. One deepe calleth another deepe by the noise of thy water spouts; all thy waues and thy flouds are gone ouer mee. And in the 66. psalme, the 10, 11, 12. vers. Thou, O God hast prooued vs, thou hast tried vs, as siluer is tryed: thou hast brought vs into the net, thou layedst affliction vpon our loines; thou hast caused men to ride ouer our heads; we went through fire and through water, but thou broughtst vs out into a wealthy place. Nothing therefore shal be able to separate vs [Page 405] from the loue of God which is in Christ Iesus our Lord, who hath promised vs that he will not leaue vs, nor forsake vs. This promise we are to lay hold vpon by faith, that hee is able and willing to performe it, and that he wil be better vnto vs then his word. We cannot beleeue too much concerning God: we neede not feare to hope too farre of his mercy. True it is, wee oftentimes presume too farre of the kindnesse of men, and so are deceiued of our expectation: we promise to our selues much, when we goe away empty. It is not so with God. There is no sinne greater then infidelity, when hee speaketh, not to heare: when hee promiseth, not to beleeue: which he suffereth not to go vnpunished. If you call his worde into question which is passed out of his mouth, you call his nature and being in question; you [...] in effect doubt whether he bee God or not; yea, whether there be a God or not. The Prince that heard the word of the Lord sent in mercy, during the famine in Israel, and the siege of Samaria, 2 King. 7, 1. [...]ings 7, 1. To morrow this time a Measure of fine floure shall be solde for a shekell, and two measures of Barley for a shekell, in the gate of Samaria, did not beleeue it, because such was their miserie, that it seemed not onely strange, but impossible vnto them that there should be such plenty and aboundance at a sodaine, and no meanes appeare how or which way it should be done, and therefore saide, verse 2. Though the Lorde would make windowes in the heauen, could this thing come to passe? But what followed? The Prophet denounced against him, that hee should see the trueth of it with his eyes, but he should not eate thereof; and the Lord executed this sentence, and let nothing of that which he had saide fall to the ground, for the people trod vpon him in the gate (hee hauing the ouer-sight of the businesse committed vnto him) and hee dyed, as the man of God had saide.
Zachariah the Priest, had an Angell sent vnto him from God, standing at the right side of the Altar of Incense, [...] 1, 13. telling him that His prayer was heard, and that his wife should beare him a sonne, and that many should reioyce at his birth; [...]rse 14. howbeit hee would not beleeue the message, he measured all things by the course of nature: the word of the Angel would not suffice him, that stood in the presence of God, and was sent to speake vnto him, and to shew him these good tydings; hee must farther heare, verse 18. Whereby hee should know this? But he that would not rest in these good tydings, is constrained to heare heauy tydings, that he should be dumbe, [...]se 20 and not be able to speake vntill the day that these things be done, because he beleeued not his words which should bee fulfilled in their season. The like we might also say of the Israelites in the wildernesse, as wee shal see afterwards in the eleuenth chapter of this booke of Numbers, Moses shewed the weakenesse of his faith, and the people the want of their faith, so that the Lord complaineth against them; against Moses, that hee was of little Faith; against the rest, that they were for the most part a faithlesse generation, albeit they had knowne his goodnes, tryed his power, felt his iustice, and seene his mercies and miracles plentifully amongst them; he might iustly take vp the same complaint against his people, which Christ did against his Disciples, Mat. 17. verse 17. O generation, faithlesse, and crooked, how long now shall I bee with you? How long now shall I suffer you? Hence it is, that when Moses considering the want they had of flesh, Numb. 11, 21, 22. saide, Sixe hundred thousand foote-men are there of the people, among whom I am: and thou sayest, I will giue them flesh, that they may eate a moneth long: Shall the sheepe and the Beeues be slaine for them to finde them? eyther shall all the fish of the sea bee gathered together for them to suffice them? The Lord saide vnto Moses, Is the Lordes hand shortned? Thou shalt see now, whether my worde shall come to passe vnto thee, or no. Hee sent them that which they desired, but hee sent it not as a blessing: they lusted with Concupiscence in the Wildernesse, and tempted GOD in the Desert; so that it turned to bee a curse vnto them,Verse 33. for While the flesh was yet betweene their teeth, before it was chewed, euen the wrath of the Lord was kindled against the people, and hee smote the people with an exceeding great plague. Yea, such was the iudgement that came vppon them,Verse 34. that the place was called Kibroth hattaauah, the graues of Lust; for there they buried the people that fell a lusting, to keepe thereby the greatnesse of their sinne fresh in remembrance▪ verifying that also which the Prophet saith, Psal. 106, 16. Hee gaue them their request, but he sent leannesse into their soule. They had flesh enough, but it did them no good, they abounded, but their aboundance turned to their destruction. So whē they wanted water, and Moses & Aaron did not teach them to be patient vnder the crosse, and contented with Gods hand, the Lord spake vnto them; Because ye beleeued mee not, Numb 2 [...], 12 to sanctify me in the presence of Israel, therefore ye shal not bring this Congregation into the land which I haue giuen them. There is no greater wrong can bee done to God, then to doubt of his trueth: of all sinnes, this is one of the most highest and most heinous, to haue in vs an euill heart and vnfaithfull, to depart away from the liuing God. Wherefore, when wee or any part of the Church are in extreamity, and lye vnder affliction, let vs not cast off our confidence that hath great recompence of reward. Heere is a stay to rest vpon; heere is a pillar that cannot bee shaken; heere is a most sure and firme foundation, vpon which we should builde our house. Is hee more mercifull to his Saints, then they can wish or desire? Let vs then know for a certainety, that there is great hope of deliuerance in the greatest extreamities, [Page 406] though wee know no way to escape, but that wee rest as a prey in the teeth of the Lyon: yet the loue of God toward vs is infinite and vnspeakeable: hee can restore vs and redeeme vs by sundry wayes that wee could not thinke of, nor dreame of, nor desire. This is that which Mordecai is bolde to put Esther in minde of, Ester 4, 14. If thou holdest thy peace at this time, comfort and deliuerance shall appeare to the Iewes out of another place, but thou and thy Fathers house shall perish, Faith is the ground of things hoped for, and the euidence of things not seene, Heb, 11, 1. If there be faith in vs, as the graine of Mustard seede which is very little, we shall finde the benefite and fruite of it. If any grace bee wanting in vs, the fault is in our selues, and not in God: wee haue the truth of his word deliuered vnto vs, but we beleeue not the doctrine which we heare. This wee see in the Prophet Esay, chap. 50, 2. Wherefore came I, and there was no man? I called, and none answered: is mine hand so shortned, that it cannot help? Or haue I no power to deliuer? Beholde, at my rebuke I dry vp the sea: I make the floodes desert; Their Fish rotteth for want of water, and dieth for thirst.
And afterwards the same Prophet vrgeth this point, Esay 59.1, 2. Behold, the Lords hand is not shortned, that it cannot saue: neither his eare heavy, that it cannot heare: but your iniquities haue separated betweene you and your GOD, and your sinnes haue hidden his face from you, that he will not heare. Nay, his eare is so farre from being heauy that he cannot heare, that on the other side, he is quicke of hearing, and so quicke, that hee is sought of them that asked not for him, and found of them that sought him not, Esay 65, 1. Seeing then hee is fo bountifull aboue all our desires, woe vnto vs, if wee beleeue not his worde, nor rest vpon his power, nor content our selues with his promise. When the Israelites were oppressed with the hard and cruell taske-masters of the Egyptians, what could they desire, or what did they desire at the hands of Pharaoh, but to go into the wildernes to serue him, and to carrie with them their owne Cattle, their children, and their substance? But God did not only grant that vnto them, but brought them out with great substance;Psal. 105, 37. Exod. 12, 29. He gaue them siluer and gold, & there was not one feeble person among their tribes. They neuer durst aske of God to giue them the treasures and the spoiles of their enemies, yet he gaue them that which they neither dared to aske, nor desired to obtaine; for they had many Iewels, and much raiment, so that they were enriched, and the Egyptians spoyled. This was a reward and recompence of their seruice. They found fauour in the sight of God, although they were euilly intreated at the hands of men.
Vse 2 Secondly, seeing God is mercifull aboue our hope, we haue heereby great comfort in prayer, to cal vpoh him in the day of trouble, being assured that hee will heare vs, and that we shall obtaine more then wee desired, and finde more then we asked. Are we slandered and reuiled, as the case was of the suspected wife in this place? Do we heare euill reports cast out against vs? let vs not bee greeued at it, nor returne like for like; but rather call vppon him that knoweth the secrets of all hearts: let vs craue of him to make our innocencie knowne, as the seruants of God from time to time haue done, who haue receyued more then euer they asked of him. Dauid prayed thus vnto God, Psal. 7, 3. O Lord my God, if I haue done this, if there be iniquity in my hands, if I haue rewarded euill vnto him that was at peace with mee, &c. Verse 8. Let the enemie persecute my soule and take it, &c. Iudge me, O Lord, according to my righteousnesse, and according to my integrity that is in mee. Hee desired no more, then to be esteemed as hee was, and to haue the truth of his heart manifested; but GOD granted more then that. Hee heard his prayer, and hee obtained that which hee prayed not for. Did hee euer aske of God a Kingdome? Did hee craue that God would make him King of Israel? and yet GOD gaue the Kingdome vnto him. Are wee in want, and would haue his blessings? We shall finde no want in him, who is more ready to heare vs, then wee are to speake. His eares are often open, while our mouthes are shut. If we desire one mercie at his hands, hee is readye to grant two vnto vs. How oftentimes did Abraham pray for the Sodomites that the Citie might haue beene spared? Yet he gaue ouer and ceased begging, before God gaue ouer granting his requests, Gen. 18. Euen as he that seeketh one pearle, findeth sometimes more then hee sought: so is it with all the faithfull. The graces of God are all of them Iewelles of wonderfull price. If a man sell all that he hath to get one of them, it is no deere purchase: and if a man depart from any of his sauing graces, albeit hee should procure to himselfe by it the possession of a kingdom, his losse were a thousand times greater then his gains:Math. 16, 2 [...] For what should it profit a man to gaine the whole world, and then lose his owne soule? Or what shall a man giue for the recompence of his soule? On the other side our Sauiour teacheth, Mat. 13, 44, 45. That the kingdome of heauen is like vnto a treasure hid in the Field, which when a man hath founde, hee hideth it, and for ioy thereof departeth, and selleth all that he hath, and buyeth that field. Againe, The kingdome of heauen is like to a Merchant man, which seeketh good Pearles, who hauing found a pearle of great price, went and sold all that he had & bought it. Let vs all from hence be encouraged to the exercise of prayer, and be bold to be euer begging of him. If a subiect had this encouragement at the hand of his Prince, that if he were obedient vnto him he would giue him whatsoeuer hee should aske, and a great deale more, hee should be sure to want no suters, but must be [Page 407] faine to assigne many to receiue their petitions. Or if there were any Prince knowne to bee so gracious, that when any of his Liege-people should aske any thing of him, he wold of his princely bounty and magnificence lade him with benefites more then hee desired, it were incredible to thinke in what flocks and multitudes they would resort vnto him. Ther is no Prince to be compared with GOD, he hath all treasures in his owne hande, and his treasury can neuer be drawne dry: his coffers can neuer be made empty, and his hand is neuer weary of bestowing. Hee giueth liberally to all that aske of him, And hee reproacheth no man, Iam. 1, 5. We ask little, & receiue much: we aske spirituall blessings, and receiue both spirituall and temporall: we aske of him Our daily bread, [...] [...]6, 11. and we obtaine of him more then bread: we craue of him things for our necessitie, and we haue giuen vnto vs for our christian delight and pleasure.
There is none of vs all that doe truely beleeue, but we haue a gracious and blessed experience of this truth. If we be not altogither brutish and blockish, or without feeling and marking of Gods dealing toward vs wee must needs confesse, that the benefits of God and his goodnesse towards vs, hath surmounted our hope, and gone beyond our expectation: which ought to giue vs much encouragement to come vnto him, and to approach to the throne of his grace. This wee noted before in the prayer of Hannah, she prayed to God, and asked a son of him, but God gaue her many sonnes. This is that which Dauid spareth not to confesse at large, Psal. 21, 2, 3, 4. Thou hast giuen him his hearts desire, and hast not denied him the request of his lippes: for thou diddest preuent him with liberall blessings, and diddest set a crowne of pure Gold vpon his head: he asked of thee life, and thou gauest him a long life for euer and euer. The sauour of God was bestowed vpon him before hee prayed, and farre beyond that which hee prayed for. The like mercie we see extended toward Salomon after the death of his Father, when the gouernement of a great people lay vpon his shoulders, he prayed vnto God, and asked of him nothing but a wise and vnderstanding heart, [...] 3, 9, 11 to be able to rule that people, and to goe in and out before them, and to discerne betweene good and bad: but the Lord was so exceeding well pleased with it, that he saide vnto him; Because thou hast asked this thing, and hast not asked for thy selfe long life, neither hast asked riches for thy selfe, nor hast asked the life of thine enemies, but hast asked for thy selfe vnderstanding to heare Iudgement: Behold, I haue done according to thy wordes; Loe, I haue giuen thee a wise and an vnderstanding heart: so that there hath beene none like thee before thee, neyther after thee shall arise the like vnto thee: And I haue also giuen thee that which thou hast not asked, both riches and honour, so that among the Kings there shall be none like vnto thee all thy dayes. Great therefore is our sinne, if hauing so wide a gate set open before vs, and such a clowd of witnesses compassing vs about, wee doe yet hang backe, and doe not poure out our meditations before him. This experience of Gods fauour, was the cheefe cause that the faithfull haue beene so deuout in prayer, that euerie day they were mindfull of their owne dutie towarde him, and of his mercy toward them, so that sometimes at midnight they rose vppe, and sometimes both euening and morning, and at noone they praied vnto him, and hee did heare their voyce, as in the 55. Psalme, and the 17. verse. and Psalme 119. Dan. 6.
Lastly, seeing God aboundeth in grace Vse 3 and goodnesse aboue our desires, it is our dutie to render vnto him againe the sacrifice of praise and thankesgiuing. For, how shall we receiue such vnspeakeable kindnesse, and not giue him the glorie? Or how shall he open his hands in so liberall and large a manner, and we shut our mouthes against him? If he be so gracious to remember vs, how shall we be so vnmindefull and vnthankefull vnto him? This vse is concluded by the Apostle, Ephes. chap. 3. ver. 20, 21. hauing shewed that God is able to doe exceeding abundantly aboue all that we either aske or thinke, he addeth in the next words, To him bee praise in the Church by Christ Iesus throughout all generations for-euer, Amen. If we would diligently consider what God hath done for vs, wee shall bee compelled to confesse, that GOD hath many times preuented vs with his liberall blessings, and that hee hath bene mercicifull towards vs aboue all that wee are able to craue or conceiue. What then? Shall wee do nothing to him againe? True it is, we liue not in a giuing age; we are hand fast, and loue not to part with any thing. Do wee so reward the Lord? Shall wee receiue all good things at his handes, and returne nothing to him againe? Shall wee finde him better to vs then we desire, and shall he find vs worse then he deserueth at our handes? Let vs therefore giue him praise for his vnspeakeable and vnsearchable mercies, let his name be glorified in the Church by vs. Hee sheweth his power especially in the Church by worke and word, and therefore it is great reason hee should receiue praise in his church. Hence it is that the Prophet saith, In Iudah is God knowne, his name is great in Israel: Psal [...]6.1, 2, 3 and [...], 2, [...] in Salem also is his Tabernacle, and his dwelling place in Sion: there brake hee the arrowes of the bow, the sword, and the shielde, and the battell. Heere then he teacheth vs, that God maketh his name glorious and famous. But where? In Iudah. His name is great. But where? In Israel: and that because he wroght a marueilous worke in ouerthrowing the army of Senacherib, which threatned destruction to the Church, but it was destroyed it selfe. To this purpose wee reade in another psalme, Sing forth the glory of his name, make his [Page 408] praise glorious: say vnto God, how terrible art thou in thy workes! through the greatnesse of thy power shall thine enemies bee in subiection vnto thee. The like we might say of the worde of God, as it is Psal. 147, 19, 20. Hee sheweth his word vnto Iacob, his statutes and iudgements vnto Israel; he hath not dealt so with euery Nation, neyther haue they knowne his iudgements: and in another place he teacheth,Psalme 138, 2 that he had magnified his name aboue all things by his word. Let this then stand as a firme principle, that God, because he sheweth himselfe diuers waies in his Church, to wit, by his word and workes, is therefore to bee glorified and honoured especially in it. Hee is gracious indeede to all mankinde, howbeit he blesseth no persons in comparison of the members of his Church, so that he is to be praised in no places, & among no persons so much as in his Church, according to that saying of the Psalmist, Psal. 65, 1, 2. Praise waiteth for thee, O God, in Sion; & vnto thee shall all flesh come. Now God may bee saide to be glorified in the church two waies;God is glorified two wayes. first, priuately; secondly, publiquely. Priuately, when euery man seuerally and apart by himselfe doth serue him and worship him, and set forth his praise. For we do receiue euery priuate man of vs seuerall blessings and benefites not common to others; these wee are to acknowledge particularly and priuately, and GOD accepteth this seruice at our hands. Publikely, when wee meete in the assembly and congregation of the faithfull, that are fellow members of the same bodie, that so hee may receiue praise by the mouths of many witnesses. Doubtlesse, God alloweth the former, and hee is delighted with the priuate sacrifice of euery one, and accepteth the calues of our lippes: but especially hee is well pleased with the publike prayers and praises that are performed by many. This did Dauid promise to giue vnto GOD, because hee had not a greater to promise, or to performe, Psalme 22, 23. In the middest of the congregation I will praise thee. True it is, God standeth not in neede of our praises, neyther gaineth any thing to himselfe thereby which hee had not before. For, as euery beast of the Forrest is his, and the cattle on a thousand mountaines, Psal. 50, 10. so wee can yeelde him nothing, but it must first proceede from him, and bee giuen vnto vs. Hee is perfect of himselfe, and needeth no supply from vs: for what can the begger that hath nothing, giue to the King that hath all in his power? Neuerthelesse, hee is delighted in our obedience to his will, and well pleased with our performance of that which he requireth. We must therefore acknowledge our selues vnworthy of the least of his mercies, wee deserue not one bit of bread, or one droppe of wate [...]. In him wee liue, and moue, and haue our being.
The Land of Canaan was giuen to the Israelites, of mercy, not of merit: because hee loued them, not because they loued him: not thorough their godlinesse and goodnesse, but through the wickednesse of the nations. The Lord is our righteousnesse, Ierem. [...]. [...] Ephe. [...]. [...] and he hath made vs accepted vnto his Father. Wee are of our selues, wretched, and miserable, and poore, and blinde, and naked: wee are not able so much as to thinke one good thought. There is nothing due to vs but shame and confusion: yet such is Gods grace & goodnes toward vs, that where sin hath abounded, his mercie hath abounded much more. If we aske of him garments to couer our nakednesse, he will beside them decke vs with Ornaments, and cloath vs with broidred work, and attire vs in siluer and gold; he will put bracelets on our hands, a chaine about our necke, a Iewell on our forhead, earings in our ears, & a beautiful crown vpon our heads. If wee aske of him bread to eate, he wil together with it giue vs wine to comfort the heart, and oyle to make vs haue a cheerefull countenance: so that wee shall eate fine floure and honie, Ezekiel 16, 13. He is like vnto Iael that entertained Sisera, he asked water, and she gaue him milke, she broght forth Butter in a Lorldly dish, Iudg. 4, 19. and 5, 25. We aske sparingly, and he bestoweth liberally: yea, he giueth freely that which we durst not hope for. This we see in Iacob. Genes. 48, 11. When Ioseph came with his two sonnes to visite his sicke Father, hee saide vnto him, I had not thought to see thy face; and loe, God hath shewed mee thy seede. O the greatnesse of Gods goodnesse vnto vs! How vnspeakable are his mercies! How infinite is his louing kindnes! O well shall it bee with vs, if we bee euer mindefull of it, and neuer forget any of his benefites. For, seeing he is rich in his mercies towards, let vs not vs bee poore in our praises towards him. Christ hath spent himselfe vpon vs, let vs not bee sparing to giue our selues vnto him againe. Let vs follow the example of Iacob, who was in the earnestnesse of his affection carried into an admiration of Gods fauour towardes him, and breaketh out into a thankesgiuing for his benefites, as if hee had saide, That which I neuer thought would haue come to passe, nay that which seemed to mee desperate and vnpossible, God hath offered to mee in wonderfull manner beyond my expectation: I iudged my son lost, but I haue found him: dead, but I haue receiued him aliue. So, let vs take pleasure and delight in his mercies: let vs confesse them in words, and let vs praise his power & set forth his goodnes toward vs. Let vs thē be ashamed of our own sluggishnes, seeing God is more willing to bestow, thē we to receiue: he is more ready to shew compassion vpon vs then we to be freed frō our misery. [...] His grace is more plentiful then our praier; for he giueth vs more then we ask. The theefe on the crosse no sooner desired of the Lord to remēber him when he came into his kingdome, but immediately hee receiued this answer, Verily, Luke 2 [...] I say [Page 409] vnto thee, to day shalt thou be with me in Paradise, which containeth more then he was bold to aske. We need not then feare any excesse in faith, or that we should beleeue more then he wil bestow, forasmuch as his fauour goeth beyond our faith, who hath his hand open to giue, before our mouth is open to speake vnto him.
29 This is the Law of iealousies, when a wife goeth aside to another in stead of her husband, and is defiled:
30 Or when the spirit of iealousie commeth vpon him, and he be iealous ouer his wife, and shall set the woman before the Lord, and the Priest shall execute vpon her all this law.
31 Then shall the man be guiltlesse from iniquitie, and the woman shall beare her iniquity.
Hitherto hath beene handled the setting downe of the Law. We haue heard the cause propounded and resolued, examined and determined. Now we come to the conclusion of the whole matter, and the winding vp of the sentence touching the woman suspected of adultery: which is two fold, one belonging to the man, the other to the woman. The man shalbe free from sinne; the woman shall beare her iniquitie. [...]ction Heere the question may be asked, whether it be lawfull in our dayes for the husband to make tryal of his wife whō he suspecteth of adultery? may he attempt to discouer openly what she hath done secretly? I answere, there is no such law now in force, neither may we giue way to any such practise, & therefore it cannot be allowed as lawfull. This action commenced against the wife, [...]achi. [...] b. cannot want sinne, and hath an euill foundation.
Wee that liue in the light of the New Testament, who haue more reuealed vnto vs then was made known in the time of the Law, must know that no such thing is permitted vnto vs. What then? will some say, shall the husband suffer his wife to doe what shee list, and must he be a baud vnto her? or be constrained to take all patiently? or shall he bee driuen to see all, and to say nothing? I answer, if the crime be knowne, God hath prouided in his law to deale seuerely with such, Leuit. 18. and Christian Magistrates must take away euill out of Israel. But if it be secret, they are to wait with patience, vntill God reueale it, and bring it to the open light. No man may rashly suspect his wife of adultery, or call her name into question, or raise an euill report of her; but labor to keepe her within the bounds of her calling, that on the other side shee may learne to loue him and to reuerence him.
[Verse 29. This is the Law of iealousies,] We are come to the conclusion of this matter, to wit, of the law of iealousies. We haue heard euery part of it; we haue expounded euery circumstance; we haue considered euery branch of it. True it is, we haue no vse of the practise of it: The bitter waters are not now to be drunken: the earthen vessell hath no more place, the iealousie offering of memoriall is abolished: the vncouering of the womans head is ceassed, and the whole manner of tryall is abrogated. Neuerthelesse, albeit the whole law bee ended, yet the same God remaineth (the searcher of all hearts) bearing the same hatred to all sinne which he did before, and hath the like loue to innocency which he had before. What is it that moueth to the committing of the sin of adultery, but the hope to hide it? This bewitcheth the vngodly, and leadeth them to destruction, when they dream that God is like vnto them. This is a vaine conceit, and foolish opinion, because we see how the Lord himselfe taketh vpon him to discouer it, and to be reuenged of those that shall presume to breake the band of wedlock which he hath made. This was the purpose of this law, to shew that the Lord taketh vpon him, not only the knowledge, reuealing, and punishing of this sinne, euen when it is most secretly committed without witnesse of any other man, yea or certain knowledge from the husband himselfe, or any confession of the party that had done it: but also the defence and cleering of the innocent woman, being oppressed, vexed, and ouer-burdened with the vniust iealousie of her suspicious husband. He might present his wife (whether she were guilty, or not guilty) before the Priest vnto that tryall, which God had appointed and established to that end among them, to auoid thereby a greater mischiefe. After which matter solemnized with all the ceremonies and circumstances therof, if the woman were defiled indeed, then should her belly swell, and her thighes rot: if shee were not defiled, then should she not only be free from this punishment, but also be blessed with fruitfulnesse, as a reward of her innocency, and a recompence of the iniury done vnto her, and a cleering of her good name which had euilly beene called into question. Wee learne from hence, that all secret sinnes,Doctrine. All secret sins are knowne to God. hidden from men, are knowne vnto God, and nothing is hidden from him.
Howsoeuer many sinnes be committed very secretly, and caryed closely, that no man can accuse them or witnesse against them, or any way suspect them: yet notwithstanding God will finde them out, and arraigne them at the barre of his iudgment seate. This we shall see proued vnto vs from the beginning. When Adam had sinned, he called him, conuinced him, pronounced sentence against him, and caused it to bee executed, Genesis, chap. 3.9. We see this in the murther of Abel, committed by his naturall, or rather vnnaturall brother, the which albeit it were done out of the sight of man, so that he presumed to deny it and conceale it; yet he calleth him to a reckoning for it, What hast thou done? the voyce [Page 410] of thy brothers blood cryeth vnto me, from the ground, Gen. 4.10. Dauids secret whoredome and shedding of innocent blood, were committed closely, yet they were discryed and discouered by God, 2 Sam. 12.12. Thou hast done it secretly, but I will doe this thing before all Israel, and before the Sunne. So the secret idolatry of the Iewes is shewed to the Prophet Ezekiel, chap. 8.6. Son of man, seest thou what they do? euen the great abominations that the house of Israel committeth heere that I should goe farre from my Sanctuary? but turne thee yet again, and thou shalt see greater abominations. When the wise men that were come out of the East began to enquire after the king of the Iewes that was new born; Herod, being troubled at this news, and fearing the losse of his kingdome, sent them to Ierusalem to seeke him, and willed them when once they had found him, to come and bring him word, that he might goe, and worship him: Matth. 2.8. but God warneth the wise men that he sought to kill him: he hid the secrets of his heart, but God can reueale them: no man could discerne what he meant, howbeit God law into him and his counsels well enough. Whereby we see, that sinnes hidden from the face of men, and neglected by them, are found out, and to be accounted for before God; forasmuch as all secret things shall bee brought to iudgement whether they be good or euill.
Reason 1 And as by the mouth of two or three witnesses euery word must be established, 2. Cor. 13.1. so by the force of two or three reasons shall this doctrine be confirmed. First, it is vnpossible that any thing in heauen or earth should hide vs or our workes from the knowledge of the Lord our God. There is neither darkenesse of the night, nor secresie of place, nor cunning deuises and fetches of politicke men, can helpe vs or conceale vs. This the Prophet teacheth, Psal. 139.9, 10, 11. Whither shall I goe from thy spirit? or whither shall I fly from thy presence? if I ascend vp into heauen, thou art there, if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the vttermost parts of the sea, euen there shall thy hand lead me, and thy right hand shall hold me: If I say, Surely the darknesse shall couer mee; euen the night shall be a light about me, &c. There is nothing can hinder his sight.
Reason 2 Secondly, it is the office of God and an essential property attributed vnto him to be the searcher of hearts. When men before the flood had corrupted themselues their works, and the earth it selfe vpon which they went and walked, it is said, God saw that the wickednesse of man was great in the earth, and that euery imagination of the thoughts of his heart was onely euill continually, Gen. 6.5. This is it which Dau [...]d layeth before his sonne Salomon, 1 Chron. 28.9. The Lord searcheth all hearts, and vnderstandeth all the imaginations of thoughts. This also the Prophet Ieremy setteth downe, chap. 17.10. I the Lord search the hart, I try the reines, euen to giue euery man according to his wayes, and according to the fruit of his doing. The Scripture is full of such testimonies, 2 Sam. 16.7. Psal. 7.10. and 26.2. and 139.13. Ierem. 11.20. and 20.12. This is an attribute proper vnto God.
Thirdly, the most deepe and hidden things Reason 3 that mans eye cannot search into, are notwithstanding knowne vnto God. When no man with all his cunning can diue or delue so deep as into the darke corners of the earth, yet the eye of God pierceth into them, as Pro. 15.11. Hell and destruction are before the Lord; how much more then the hearts of the children of men? Who can pierce so farre as to looke into the heauens? or who can behold the things laid vp in the center of the earth? who can discend into the bottome of the sea, to descouer the treasures that are hidden in the waters? or what man knoweth the things of a man, 1 Cor. 2 1 [...]. saue the spirit of man that is within him? so the things of God knoweth no man but the spirit of God. He is able to make all darkenesse to be light, and all secret things to be open and manifest to the world.
Fourthly, can any thing bee hidden from Reason 4 him of whom they had their being, of whom they were created, of whom they haue whatsoeuer is in them is not the worke knowne to the workeman, the art to the artificer, and the pot to the potter? He seeth not only neere, but a farre off: he knoweth our downe sitting, and our vprising: he vnderstandeth our thoughts that we conceale from others: he is acquainted with all our wayes: our substance is not hid from him, he couered vs in our mothers wombe. Heereupon the Prophet saith, Psal. 94.9. He that planted the eare shall he not heare? he that formed the eye, shall he not see? he that teacheth man knowledge, shall he not know? the Lord knoweth the thoughts of man that they are vanity. Seeing then God giueth life and being to euery creature, and that they haue receiued breath and motion from him, we may conclude that the most secret things committed in the most secret corners of the world are well knowne to God, and cannot be hidden from him.
This principle being strongly confirmed Vse 1 and so carrying authority to our conscien [...]es, let vs see what vses may be made of it. First, seeing our secrets are not secrets with God and our counsels are not counsels to him, let vs be perswaded of this most certaine trueth, and haue it written in our hearts, that all men in this world, their hearts, their thoughts, their dealings, their desires, their delights, their words, their actions, and all things belonging vnto them, are perfectly known vnto the Lord, according to the saying of the Apostle, Hebrewes, chapter 4. verse 14. There is not any creature that is not manifest in his sight: but all things are naked and opened vnto the eyes of him with whom we haue to doe. It is true indeed, if men were asked, whether they beleeue that GOD is present euery where [Page 411] to behold all things that we doe, they would freely & frankly confesse it with their mouths, & be ready to seal vnto it with their tongues. It would be thought no strange thing to any, but a ground whereunto all persons yeeld, against which none dareth oppose himselfe: howbeit, if we come to their workes, and examine their waies into which they are entred, we shall see it is farre remooued from their hearts and innermost parts. We are not therefore to flatter our selues in our sins, as though no eye saw vs, or no eare heard vs, as the maner of the prophane and vngodly is, who say, who seeth me? I am compassed about with darknesse of the night, the walles of the house hide me, no body can behold me, what need I then to feare? There is not one of an hundreth that maketh any bones at sinne, so he may cary it away cleerely and closely, smoothly and secretly from the sight and knowledge of the world. They stand more vpon their credite, then vpon their conscience: and regard more the shame of men, then the feare of God. But what shall it profit a man to hide his sinnes from men, when they lie open to the eyes of God? Nay, albeit we thinke our selues neuer so sure and secret, yet we doe but deceiue our selues, forasmuch as our owne conscience, as a thousand witnesses, will not be bribed to hold his peace, but will reply against vs within our owne bosome, and say vnto vs, I see thee, I wil not keepe thy counsell, I will accuse thee, I wil bring in euidence against thee, I will indite thee, and condemne thee. So long then as we haue a conscience, what are we the better, though we haue no body priuy to our sinnes? for if our owne heart condemne vs, God is greater then our heart, and knoweth all things, Ioh. 3.20. The cōscience is as a watchman set ouer vs to marke all our thoughts, [...]cond. E. that pryeth narrowly into vs that nothing at all can escape him. It is as a Scriuener that alwayes holdeth a pen of yron in his hand to write vp all that passeth from vs, who doth so firmely ingraue it, that nothing shall be able to blot it out. It is a faithfull remembrancer to register and record all our actions; nothing can escape him that was done, or thought, or spoken a thousand yeeres agoe.
This serueth to reprooue all such as thinke to delude God and to hide their dealings from him: as the adulterer supposeth to goe in the darke, the theefe and murtherer in solitary places: but the Lord in his word preuenteth such peeuish and foolish conceits, Psal 10.11.13.14. He hath said in his heart, God hath forgotten: he hideth his face, he will neuer see it: wherefore doth the wicked contemne God? he hath said in his heart, thou wilt not require it. But thou hast seene it: for thou beholdest mischiefe and spite, to require it with thine hand: the poore committeth himselfe vnto thee, thou art the helper of the fatherlesse. Thus we see, God is not in all his thoughts. So in the 94 Psalme, [...] 78. which we cited before, bringing in the vngodly to speake thus, The Lord shall not see, neither shal the God of Iacob regard it, he reproueth them in this manner, Vnderstand, ye brutish among the people: and ye fooles, when wil ye be wise? They then are deceiued, that thinke to escape Gods sight and knowledge. Salomon complaining of such as speake euill of Princes and those that are in authority, Eccle. 10.20. declareth that rather then it shall be kept secret, the fowles of the ayre shall discouer it, Eccle. 10.20. and that which hath wings shall tell the matter: that is, it shall certainely come to light, and be set in the sight of the Sunne, that all men may see it. Much more then will God himselfe finde infinite meanes to lay open the thoughts of our hearts, so that nothing shall escape him. If Elisha by the Spirit of God was able to disclose the secret counsels of the king of Syria that he plotted and contriued in his secret chamber, 2 King. 6.12. Shall not God then lay open our secret sinnes that we commit? or can we hide them from his sight? His eyes are in euery corner of the earth. He seeth not as man seeth, nor looketh vpon the countenance, but God beholdeth the heart, euen he that formeth the spirit within him.
Secondly, let no man sin with hope of concealement, Vse 2 neither thinke to escape when hee hath sinned. He saw the sacriledge of Achan, though he committed it secretly; none of the people could accuse him or detect him. God commanded euery family to appeare before him apart, and if hee had not taken him and singled him out, neither Ioshua nor the Elders of the people could haue knowne him by all their wisedome and gifts of discerning, Iosh. 7 1. It was God that found him out that tooke the accursed thing, it was not in the power and policy of man to bewray the theft. He discouered the hypocrisie of Ananias and Sapphira, & their counterfeit liberality toward the distressed members of the Church. They were taken to be most earnest beleeuers, most forward professours, and most zealous Christians, such as gaue example of a good life vnto others, & seemed to shine as goodly lights in the firmament; neuerthelesse, the Spirit of God that searcheth all things did make manifest the hollownesse of their hearts, and therefore Peter inspired with knowledge from aboue saith vnto them, How is it, Act. 5.3.9. that yee haue agreed together to tempt the Spirit of the Lord? or why hath Satan filled your hearts to lie to the holy Ghost? He saw into the treachery of Iudas, when none of the disciples could espie it. For when they sate at the Passeouer, and Iesus reuealed vnto them that he should be betrayed by one of them that dipped his hand in the platter with him, they were very sorrowfull and knew not whom to suspect, but one said, Master is it I? and another said, Is it I? Mat. 26 22. Mar. 14.19. All these were detected of hypocrisie, and all these were punished by the hand of God most seuerely; Achan was stoned with stones, and burned with fire, Iosh. 7.25.
Ananias and Sapphira were both of them stricken with sudden death, and had no time of repentance giuen vnto them: for they fell downe straightway at Peters feet, Act. 5.5 10.11 & yeelded vp the ghost, and great feare came vpon all the Church, and vpon as many as heard these things. Iudas, when hee perceiued, that Iesus, whom he had betrayed, was condemned, brought back again the thirty peeces of siluer to the chiefe Priests and Elziers, and cast them downe in the Temple, and departed, and hanged himselfe Matth. 27.5. Wee see an this present place which now we haue in hand, how the Lord vsed the bitter waters of iealousie, to find but the adultresse. We doe not find throughout the whole Testament the like solemnity in the searching out of any sin, no, not idolatry, or witch craft, or sorcery, or blasphemy, or murther; neither was ye person suspected compelled to subscribe to certaine words of execration or imprecation against himselfe if he had offended, saue onely in this tryall of adultery. So that we must aboue all things beware we flatter not our selues in these great sinnes, in hope of secrecy or impunity. This is ye counsel that Salomon giueth vpon this consideration, Prou. 5.20; 21. Why wilt thou, my sonne, bee rauished with a strange woman, and embrace the bosome of a stranger? for the waies of man are before the eyes of the Lord, and he pondereth all his goings. Where he warneth vs to beware of secret sinnes, because the eye of God is euermore vpon vs, and our most secret actions. We may not beare our selues bolde vpon his ignorance, or ouersight, or slippe of memory, as many presume vpon these & such like, when they haue to do with the sonnes of men.
For if wee haue any hope, either that they know not our offences, or haue forgotten them, we lift vp our heads on high, and feare not to dare the Magistrate to his face. And indeed it is true, the wisest men are not alwayes able in so smooth a carriage and so close a conueyance to enter into the secret purposes of deceitful men. The heart of man is deceitfull aboue all things, and the corners of it past finding out. Hence it is that Christ saith vnto his disciples, when there were gathered together such an innumerable multitude of people that they trode one vpon another, Beware of the leauen of the Pharisees, which is hypocrisie: for there is nothing couered, that shall not be reuealed; neither hid, that shall not be knowne, Luk. 12.1.2.
Adultery and hypocrisie are knowne for the most part onely vnto our selues, and therefore we waxe the bolder, and proceede the farther in them, according to the Lords words, Psal. 50.21. Th [...]se things hast thou done, and I kept silence: thou thoughist that I was altogether such a one as thy selfe, but I wil reproue thee, and set them in order before thine eyes. The trueth of all this we haue verified in the late treacheries and treasons conspired against our King, our Queene, our Prince, our People, and our Religion, against the Church and Commonwealth. Our manifold and maruellous, yea, miraculous deliuerances doe publish and proclaime claime very notably, that there is a God that iudgeth the earth, who seeth all things, heareth all things, vnderstandeth all things, and reuealeth all things. Happy were it for vs if we knew the things aright that belong to our peace.
Haue we not good experience that nothing is hidden from God? doe we not find to our great comfort, that the plots and proiects of our enemies, howsoeuer sought to be concealed, by taking of oathes and receiuing of the Sacrament, are yet knowne vnto God? Wee serue such a gracious God as watcheth for vs, so that he which keepeth Israel, neither slumbreth nor sleepeth. O that we would take notice of these things! O that men would consider when they sinne, that the all-seeing eye of God is vpon them to reueale them according to his knowledge, and to reward them according to their sinne! O that wicked men therfore did know what they do! The men of the old world sinned in all ryot and excesse, but had they knowne they had beene so neere to be drowned by a generall flood, they would not haue run into those sinnes, so that our Sauiour saith,Matth 24 [...] 39. As in the dayes that were before the flood, they were eating and drinking, marrying and giuing in marriage, vntill the day that Noe entred into the Arke, and knew not vntill the flood came, and tooke them all away: so shall also the comming of the Sonne of man be.
If Iudas had known what he did, when he betrayed his Master, hee would neuer haue receiued the thirty pence,Luke 23.3 [...] the price of innocent blood. Our Sauior, praying for his persecuters, saith, Father forgiue thē, for they know not what they doe. If the rich man that is now tormented in hel, where is no promise of pardon, nor release of punishment, nor place of repentance, nor hope of escaping, had knowne or considered, that by his sinnes he should haue heaped vp so great wrath against the day of wrath, he would not haue needed Lazarus to be sent vnto him to bring him one drop of water to coole his tongue and to quench his heate.
In him these two sinnes met together, prodigality and couetousnesse, the two extremes of too much and too little: he spent too much, and yet he held too fast: he wasted all, but yet hee would giue nothing. He fared deliciously, and clothed himselfe sumptuously euery day, but he affoorded nothing to poore Lazarus; he consumed all vppon himselfe, but refused to bestow any thing vpon him that lay at his gate. So then he was both riotous and couetous: exceeding costly, and yet exceeding niggardly: a spend-all, and yet a spare-all: but he neuer marked nor learned what would be the end of both those.
To this purpose the Apostle saith, 1 Cor. 2.8. The Princes of this world knew not the hidden [Page 413] wisdome which God ordained before the world: for had they knowne it, they would not haue crucified the Lord of glory. So then, the want of the knowledge of God, of sinne, and of duty, is the originall cause of all misery. And Iohn in his first Epistle, chap. 3.6. hath a worthy saying, Whosoeuer abideth in him, sinneth not: whosoeuer sinneth, hath not seene him, neither knowne him. Such as commit sinne with all greedinesse, and and haue it reigning in them, doe not know God as they ought to doe, howsoeuer they may boast of their owne knowledge. Let vs learne therefore betimes to bridle our affections and practises of sinne, following the example of Ioseph, who being prouoked to adultery, answered, that he should sinne against God. Gen. 39.9: and remembring the confession of the Church, Psal. 44.20, 21. If we haue forgotten the Name of our God, and stretched out our hands to a strange god, Shall not God search this out? for he knoweth the secrets of the heart. They are sencelesse men that care not what they commit against God, if it may be hidden from the face of men. There is but one steppe betweene this and Atheisme, to runne out into all excesse of riot, and yet to thinke to hide it from God.
Vse 3 Lastly, from hence ariseth great comfort to the faithfull. For seeing God seeth ye thoughts and intents of wicked men, howsoeuer men couer them with dissimulation and deceit as with a cloake, we may cheere vp our hearts in time of trouble, assuring our selues that nothing can come to passe, or fall out vnto vs which he doth not know and behold. This is that which the Lord telleth Moses, Exod. 3.7, 8. when the people of Israel sighed by reason of their bondage, and cryed in the bitternesse of their spirit, their cry came vp vnto God, so that he heard their groaning, and remembred his couenant, and had respect vnto them, The Lord said, I haue surely seene the affliction of my people which are in Egypt, and haue heard their cry, by reason of their Taske-masters: for I know their sorrowes, and I am come downe to deliuer them out of the hands of the Egyptians, &c. He is not ignorant what teares we shead, but keepeth them in a bottle of remembrance: he knoweth what prayers we poure out, for they ascend vp into his presence as incense: hee heareth the sighes and grones that come from vs, for he vnderstandeth that language, The spirit helpeth our infirmities, for we know not what wee should pray for as we ought: [...] 8.26. but the spirit it selfe maketh intercession for vs with gronings which cannot be vttered. And albeit he hold his peace for a time, and seeme to winke at their cruell practises, as if he saw them not, or heard them not, or knew them not, yet when the appointed time commeth, he will no longer keepe silence, but shew himselfe to be the deliuerer of his people; and the reuenger of his and their enemies. We saw before out of the booke of Exodus, what mercy he promiseth to his people being in misery. He had a feeling of their afflictions, and after a sort felt what they felt. Behold, what words of comfort, sweeter then the hony & the holy combe, he vttreth: I haue seene, I haue heard, I know, I am come downe. He saw their afflictions: he heard their cryes: he hath knowne their sorrowes: he came downe to deliuer them from their persecuters. If the Lord had vsed only one of these words, I haue surely seene the affliction of my people, it had beene as balme to refresh vs, it had beene as marrow vnto our bones, and as wine and oyle powred into our wounds: but when he vseth foure words, it is more then a doubling and a trebling of our comfort, to asswage the bitternesse of the crosse, so yt albeit it be more sharp then vineger, & more bitter then gal & wormwood, yet they are sufficient to allay the one & ye other.Reasons why God holdeth his peace in our afflictions. God doth sometimes after a sort hide himselfe, and hold his peace, & turne his back from vs whē we are in trouble, to manifest the more the greatnesse of his power and mercy in our deliuerance, to stirre vs vp to prayer and calling vpon him for helpe, to teach vs to remoue all confidence and trust in our selues, or in the sons of men, to weane vs from the loue of the world, to encrease our zeale, to try our faith and patience, and to harden the hearts of our enemies, that he may gaine glory to his great name in their destruction. He doth not delay to helpe vs, and put off the time to deliuer vs, because he hath forsaken vs or forgotten vs: it is not, because he is not able to restore vs: it is not, because he cannot represse and quaile the fury of our enemies: it is not, because he hath cast off the care of vs; forasmuch as he knoweth what they practise, and what we suffer, according to the heauenly saying of the Psalmist,Psal. 34.11 The eyes of the Lord are vpon the righteous, and his eares are open vnto their cry: but the face of the Lord is against them that doe euill, to cut off the remembrance of them from the earth. Let vs therefore comfort our selues in God, while we finde no comfort at all in men. Let vs put on the armour of prayer and teares: these are our spirituall weapons, strong to throw downe mountaines, and mighty to preuaile against the greatest tyrants that seeke to deface the trueth, and destroy the Church. The weapons of the Church are not swords and staues, or speares and shields, or munition and multitudes of men: but as the warfare of it is spiritual and that it wrastleth not against flesh and blood, but against principalities & powers, against the rulers of the darkenesse of this world, and against spiritual wickednes in high places; so the weapons thereof must be spirituall, answerable vnto the battell which we are to make, and fit to encounter such aduersaries as oppose against vs. To this purpose doth the Prophet bring in the Church putting their confidence in him, Lord in trouble haue they visited thee: Esay 26.16, 17 they powred out a prayer when thy chastening was vpon them: like as a woman with child that draweth neere the time of her deliuery, is in paine, and cryeth out in her pangs, so haue [Page 414] we beene in thy sight, O Lord. The like we see in Iehoshaphat, when many enemies came against him and his people to cast them out of the possession which God had giuen them to inherit, he rested not in his owne power, neither trusted he in his owne policy, but dependeth vpon God, and flyeth vnto him, saying, O our God, wilt thou not iudge them? for we haue no might against this great company that commeth against vs, neither know we what to do, but our eyes are vpon it hee: and all Iudah stood before the Lord, with their little ones, their wiues and their children, 2. Chron. 20.12.13. On the other side, as this consideration of Gods infinite knowledge, and discouery of all secrets, ministreth exceeding comfort to the godly that lie vnder the crosse, and putteth them in assured hope of future deliuerance: so it serueth as a terrour to all their enemies that oppresse them and trouble them; they shall not escape him that seeth their counsels, though they digge neuer so deepe to hide them, hee heareth their slanders and reprochful taunts, though they seeke to couer them neuer so cunningly and secretly. God that is omnipotent cannot be vniust, he will reward euery one according to his works: and therefore Elihu saith in the booke of Iob, His eyes are vpon the wayes of man, and hee seeth all his goings; there is no darkenesse nor shadow of death, where the workers of iniquity may hide themselues, Iob 34.21, 22. They thinke they goe closely to worke, but alas, poore blinde men, they see not that God seeth them. They thinke they haue a vizard ouer their faces, and cannot bee knowne, whereas their foule offences are written in their forehead. They thinke they are in the darke and couered with the night, whereas the light shineth round about them more cleerly then the Sun at noone day. This ought to strike a feare of Gods power and presence into the hearts of all wicked men. No man is so impudent and past shame to commit euill in the Magistrates sight, and before his eyes, whom he knoweth to bee endued with authority, armed with power, and to beare the sword of iustice in his hand to cut off all euill doers. Shall wee then dare doe that before God, which we dare not doe before men? or shall we presume to doe that in his sight, which we are ashamed or afraid to doe in the presence of mortall man? He is all an eye to see all: he is all an eare to heare all: he is all an heart to vnderstand all. Or shall we be so voyde of piety, and common reason, to thinke he is ignorant of that we doe, or carelesse of that we doe. Shall we make him deafe, and not to heare vs? or blinde and not to see vs? shall we dreame he is farre off from vs, and knoweth vs not? or otherwise busie and regardeth vs not? shall we suppose that he which keepeth Israel, doth either slumber or sleepe? To say he is ignorant of our doings, is to blaspheme his holy Name and to make him a silly and simple God. To say he seeth them, and would, but cannot punish, is to make him a weake and impotent God. To say, he can, but will not punish, is to make him an vniust God, and one that fauoureth sinne. To say, he beholdeth all the wayes of the sonnes of men, but that he careth not which end goe forward, nor abaseth himselfe to consider the particular things that fall out in the world, is, with the Epicures & Libertines to make him sit idle in heauen, to suffer men on earth to doe all things, and himselfe to doe nothing: which cannot agree to God, but are farre from his most wise, most perfect, most pure, most powerfull, most iust, and righteous nature. Let vs euermore walke as in his presence, and set him before our eyes. Let vs not make our selues Atheists, either in deed, or in word, or in heart. Some in their workes, say there is no God: some in words say, there is no God: and some say in their hearts, there is no God. Few dare affirme it, or auouch it, or maintain it with their tongues; but there are many which are not farre from it in their hearts, and they shall see it to be so, if they would examine them aright. Sometimes they are not ashamed to say, there is no God: sometimes they feare not to say, God seeth vs not: sometimes they sticke not to say, he heareth vs not, he forgetteth vs, he regard sit not, he turneth away his face, he careth not what we doe, he will not punish vs. Howsoeuer these speeches, tending directly to the dishonour of God, and reproach of his holy Name, are not alwayes nor oftentimes vttered with the mouth, yet they sticke in the mindes, and dwell in the thoughts of prophane men, wherby they strengthen themselues in euill, and harden their hearts in wickednesse. Such are they that say, it is a vaine thing to serue God, Mal 3.14. and it is no profit to keepe his ordinances. Such are they, that when they thinke or speake of the last iudgement, say,2 Pet. 34 Where is the promise of his comming? Such are they, that say with the euill seruant, in his heart, My master delayeth his comming. Matth 14. [...]1 A master is often absent from his seruant, and seeth not what he doth. It is not so with God, he beholdeth what wee doe on earth, and his eyes are euermore vpon vs. He is included in no place, he filleth heauen and earth. He is not like the idols that neither see nor heare. The author of light cannot be darke: the fountaine and spring head cannot want water; nor the fire be destitute of heate which maketh hote other things. God is the author of life, he is the fountaine of water, springing vp in vs to euerlasting life. Let this meditation be in vs, and this cogitation be continually before vs, that he is continually behind vs and before vs, without vs and within vs, on the right hand and on the left hand of vs. He is alwayes neere to vs, and neuer farre from vs: he is euermore in heauen, and yet neuer absent from the earth. Let vs then learne, so often as we vse the benefite of our eyes and eare, and both see and heare with them, to consider concerning God the [Page 415] Creator and maker of them, how sharply and cleerely he seeth and heareth, who hath giuen vnto vs the force and faculty of seeing and hearing. Do we thinke any euill in our minds, and haue we deepe deuises in our hearts? Why doe we not consider that we cannot hide our counsell from the Lord, and that it is he which hath giuen vs vnderstanding? Doe we speake with our lips, foolish, contentious, filthy and vncleane words, and suffer corrupt communication to proceed out of our mouthes, which men doe heare, and witnesse well that they do heare them, sometimes by blushing, sometimes by laughing sometimes by reproouing, & sometimes by hauing indignation at them? Why do we not remember, that if man heare vs and vnderstand vs, how should not God much more heare vs? for from whence hath he borrowed his eare to heare but from him? Are we slandered and reuiled of any? haue we reprochful words, and false reports cast out against vs? and doe we heare them, repine at them, and seeke to be reuenged of them? Why doe we not thinke thus with our selues, if we can heare and listen with our eares vnto them, how are we so senselesse and slow to conceiue, that God must needs heare much better, much rather, much farther then we are able? Lastly, Doe we commit any euill? Doe we runne into sinne with violence, and will not be stayed or stopped from it? doe we shunne the sight of men, because we know they haue eyes to see vs and to perceiue our doings? Why then doe we not call to minde, that if mortall man, whose breath is in his nostrils, and whose eyes are in his head, can discerne sufficiently the workes of our hands, how should wee bee so blockish or braine-sicke to imagine, that God seeth not at all, who hath giuen eyes to man, and power to see? Euery man that is well in his wits, and hath his fiue senses about him, must needs yeeld to this trueth, which God hath sealed vp in nature; and yet there are too many in all places that make no vse of it. To conclude this doctrine, and with the doctrine this chapter, and with the chapter this booke, let vs set downe this as a sure rule, that then we doe know God aright, when we haue learned to walke euermore as in his presence, and in all our actions to haue him before our eyes, who hath vs before his eyes, and to looke vp vnto him, who alwayes looketh downe vpon vs; to whom therfore be praise in the Church throughout all generations, Amen.
CHAP. VI.
1 ANd the Lord spake vnto Moses, saying.
2 Speake vnto the children of Israel, and say vnto them, When either man or woman shal separate themselues to vow a vow of a Nazarite, to separate themselues vnto the Lord:
3 He shall separate himselfe from wine, and strong drinke, &c.
OF sanctification necessarily required in the Law, wee haue spoken in the former Chapter. In this Chapter Moses goeth forward to handle this point farther, which is so necessary as that without it none can be the people of God. Herein for order wee are to obserue two things: first, the voluntary sanctification vndertaken by priuate men that entred into the precise vow of the Nazarites, who, that they might more fully and freely attend and intend the learning of the Law, and giue themselues to the contemplation and consideration of the workes and wayes of God and of godlinesse, separated and sequestred themselues for a time, wholly from the company and conuersation of men, resigning vp themselues into the hands of God, and seeking to cut off all occasions whatsoeuer, that might quench their zeale and hinder their deuotion. Secondly, the publike sanctification of the whole Church, whereof God is the authour, Moses the teacher and the interpreter. This is the summe of this Chapter.
Touching the former point handled in the 21. first verses, which is, concerning ye vow of the Nazarites, before we come to the matter it selfe, it shall not be amisse for the farther declaration and demonstration thereof, to remooue two doubts that stand in the way, arising, the one from the diuers acceptation of the word, the other from the distinction of the seuerall kindes of this vow. Touching the seuerall significations of the word,The word Nazarite is diuersly taken. lest we be deceiued by the ignorance thereof, we must vnderstand that there are foure acceptations of it distinct the one from the other. Some are called Nazarites some Nazarens, others Nasarites; which words because they are oftentimes by diuers confounded as if they were all one and the same, it is needfull to haue them distinguished aright the one from the other. The Nazarites, of whom wee haue mention in this place, haue their name of separation, and are written by the letter Zain: Iunij paral. lib. 1. c. 8. & Analys. in Numer. these by obseruation of certaine ceremonies (of which we shall speake more particularly afterward) dedicated themselues vnto God in a more holy manner then the common sort. [Page 416] The second sort called Nazarens, or Nazarites, are distinguished from the former, and written with the letter Tsadi, and so to be called Natsarites or Natsarens, so named of the word Netzer, which is oftentimes vsed by the Prophets, and signifieth properly a branch, growing out of the roots of trees, frō whence the Syriack word Notzera, or Notzerath, or Natzerath is deriued; and thereof commeth the name of the City or Village of Nazareth in Galilee,Danaeus comment. in August de haeres. because it was situate in a place planted with store of trees and flowers, as Danaeus testifieth out of Bernard. Now Christ our Sauiour, being conceiued and brought vp in this place, is in the New Testament called a Nazarene, Matthew, chap. 2. verse 23. and Iesus of Nazareth, Ioh. 19.19. Act. 2.22. and 3. 6. Matth. 26.76.71. Mar. 1.24. and 10.47. and 14.67. and 16.6. Luk. 4.34. &. 18.37. & 24.19. Act. 4.10. and 16.14. and 10-38. and 22.8. and 26.9. From hence also the disciples of Christ were first called Nazarites, but afterward they were called Christians, Acts 11.26. at Antioch which professed the faith of Christ, and the doctrine of the Gospel. The third kind of Nazarites differeth from both the former, both in the originall of the word, and in wanting warrant from the authority of the Scriptures. For they are otherwise written thē the other were, to wit, with the letter S, and are deriued from the Syriack word Nesar, which signifieth to cut off or to abolish, because they helde that the bookes of Moses and the Prophets (howsoeuer they carried their names) were fained and counterfeit things, and withall maintained it to be vnlawfull to kill any liuing thing,Epiphan. lib. 1. haeres. 18. or to eate of the flesh of any creature wherein the spirit of life had bin, and consequently condemned the bloody sacrifices prescribed in the Law. The fourth and last sort of those whom Eusebius remembreth among the Ebionites,Euseb. lib. 6. histor. Ecclesi. cap. 17. howbeit others reckon and range them among other heretiks, did after a sort beleeue in Christ, and acknowledged him to be the promised Messiah; for as the former sort were Iewes, so these would bee accounted Christians;D. Field of the Church lib 5. cap. 7. howbeit they taught that the ceremonies of the law of Moses were necessary to saluation, and thereby did couertly and cunningly ouerthrow the liberty of the Gospel: againe, they boasted of their false miracles and priuate reuelations, as the Anabaptists doe in these last dayes. Now as Christ our Sauiour was commonly called Iesus of Nazareth, so to be called Nazarites after his name, as Christians of Christ, was at the first receiued as a name of praise and commendation, howsoeuer the vnbeleeuing Iewes and Gentiles vsed or rather abused it, as appeareth Acts 24.5. Where Tertullus the declayming Oratour accuseth Paul to be a ring leader of the sect of the Nazarens: and therefore these heretikes gloryed and boasted in that name, as in a name and note of honor, as the fittest which they found as with a veile to hide and with a cloude to couer the poison and pestilence of their damnable sect, who vnder the colour of the Christian religion did indeed decline and depart from the true doctrine of Christ.Luk. 1.26, Thus much of the names of the Nazarites, the first whereof, is of such as are mentioned in the old Testament: the second, of such as are expressed in the new, so named of Nazareth a City of Galilee: the third, of those that altogether abrogated and abolished the old Testament: the fourth, of such as taught that Christians were bound to obserue the ceremonies of Moses. These two last haue no footesteps in the Scriptures, but they are found in Ecclesiasticall histories.
Hauing thus opened the name, let vs consider the seueral kinds of these Nazarites, mentioned in the first place. They are of two sorts:Two kinds [...] Nazarites. first, such as were Nazarites by commandement: secondly, such as were Nazarites by vow. Now both these kinds were such among the Iewes as were separated from the rest of the people, to a more strict and pure course of seruing God then others were, of which the Prophet speaketh in the Lamentations, chap. 4.7. Her Nazarites were more pure then snow, they were whiter then milke, they were more ruddy in bodie then rubies, their polishing was of Saphir. By commandement were such, as God from the beginning did extraordinarily call to that solemne profession of a special holinesse. These were perpetuall Nazarites, whose separation from the common sort by a stricter kinde of life continued all the dayes of their life. Of this sort we haue sundry examples, some in the old Testament, and some in the New. In the Old, we haue first the example of Sampson, then of Samuel, and afterward the Rechabites. Concerning Sampson, we reade that the Angel of God appeared to the wife of Manoah his mother,Iudg. 13.3 [...] and 16.17. and said to her, Behold, now thou art barren, but thou shalt conceiue and beare a son: and now drinke no wine, nor strong drinke, neither eate any vncleane thing: for the childe shall be a Nazarite to God, from the wombe, vnto the day of his death: and afterward Sampson himselfe told his minion all his heart, being besotted and almost bewitched with her loue, and said vnto her, There hath not come a razor vpon my head: for I haue beene a Nazarite vnto God from my mothers wombe. And touching Samuel, his mother set him apart to this vow, and said before he was borne,1 Sam 1. [...] I will giue him vnto the Lord all the dayes of his life, and there shall no razor come vpon his head. In this number we may after a sort range the Rechabites mentioned in Ieremy, chap. 35.6. who, though they had wine set before them and were bidden to drinke, yet they answered, We will drinke no wine: for Ionadab the sonne of Rechab our father, commanded vs, saying, Ye shall drinke no wine, neither ye, nor your sonnes for euer. Now this was one part of the vow of the Nazarites, and therefore we may account them a kind of Nazarites. In the New Testament, [Page 417] we see the like in Iohn the Baptist, Luk. 1.15, where the Angel forretelleth that he shall bee great, and shall drinke neither wine nor strong drinke, and he shall be filled with the holy Ghost from his mothers wombe.
But these are not altogether the Nazarites heere spoken off: let vs therefore come to the vow heere mentioned, and consider from hence, [...]ctrine. [...]ng the [...]es the of the [...]arite was [...]e and [...]ctise. that among the Iewes the vow of the Nazarite was allowed and approued of God, vsed and practised of that people. This doth Amos confirme vnto vs, Chap. 2.11.12. I raised vp of your sons for Prophets, and of your yong men for Nazarites, is it not euen thus, O ye children of Israel, saith the Lord? but ye gaue the Nazarites wine to drinke. Of these also we heard before out of the Lamentations, where they are set forth. Of this sort are they, whom Iames and the Elders speake off, Act. 21.23. saying to Paul, We haue foure men which haue made a vowe; them take and purify thy selfe with them, and contribute with them, that they may shaue their heads: and all shall know that those things, whereof they haue beene informed concerning thee, are nothing: but that thou thy selfe walkest and keepest the Law: And before, Chap. 18.18, 20. it is said, that Paul tooke his leaue of the brethren and sailed thence into Syria, and tooke with him Priscilla and Aquila, hauing shorne his head in Cenchrea, for he had a vow. And as Iames perswaded him, [...]1.26. [...]4.18. so he tooke the men, and the next day purifying himselfe with them, entred into the Temple to signifie the accomplishment of the dayes of purification, vntill that an offering should be offered for euery one of them.
True it is, this voluntary vow was rare and vnwonted vnder the Gospel, and so much the more, because the Synagogue began now after a sort to be buried, and restrained, Act. 15.29. howbeit the Apostle is content to retaine some of the ceremonies, not that he placed any religion in them, or thought them necessary of themselues to be obserued, which had now receiued their deaths wound in the death of Christ; but he had respect to the infirmities of the weake brethren among the Iewes, that were not yet throughly instructed in the liberty of the Gospel, and the freedome which Christ had brought them, in regard whereof to the weak he became as weak, [...]. 9.19. [...], 22. that he might winne the weake; to the Iewes he became as a lew, that he might winne the Iewes; to them that are vnder the Law, as vnder the Law, that he might gaine them that are vnder the Law; yea he made himselfe a seruant vnto al, that he might gaine the more, and became all things to all men, that he might by all meanes saue some. Thus then we see that among the Iews that were the people of God, in the time of the Law were such as vowed a speciall separation to God, consecrating, and sanctifying, and dedicating themselues to his seruice, who liued as strangers vpon earth, as if they were in another world, being as men that had made a diuorse and diuision betweene themselues and the prophane men and manners of the world, and were eminent among others and aboue others, as the Cedar among the shrubs, as the starres among the orbes, and as the Sun among the starres.
The reasons why God aloweth and approueth Reason 1 of this vow are; first of all because mē are by nature so proue & ready to take vp & chuse to themselues certaine sorts and sects of life that there is but a steppe betweene them and falling into superstition. Now by binding of them in this sort, he doth cast a cord about their loynes, & put a bridle in their mouthes;Pet. Martyr in caput. 13. lib. Iudic. so that this is as much as if he had said vnto them, Forasmuch as I see into your harts how willing you are to deuise new formes and fashions of seruing and worshipping me, ye shal not do what pleaseth you, but what I appoint Thus he keepeth them within the compasse of their duty by this vow, and permitting them somewhat, he restraineth them from more.
Secondly, he doth hereby curbe the people yt they should not follow the trades & desires of the heathen, by finding them worke as it were at home, wherewithall to busie themselues: and hence it is, that he willeth the people, Deut. 12.30. to take heed to themselues that they were not snared by following the Cananites after that they were destroyed before them, & that they enquire not after their Gods, saying, How did these nations serue their gods? euen so will we doe likewise. So then, God ordained this and such like kind of vowes, to the end his owne people should not follow the fond fashions of the idolatrous heathen that dwelt round about them.
Thirdly,Wherein the vow of the Nazarites consisteth. that from hence might spring some maintenance for the Ministery, whereof in all ages and times God hath shewed himselfe to haue a speciall care. This appeareth euidently in the twentieth verse of this Chapter, when the Nazarite offereth a Ramme for a sacrifice of a peace offering vnto the Lord, a part therof is holy for the Priests vse: and therefore in this vow, the Lord had a respect to the vpholding and continuing of his seruice by prouiding for those that attended thereunto.
Now the parts of the vow are to be considered, before the vses be pointed out. Wee haue heard already, that the Nazarites were such persons as vowed a speciall kind of holinesse. The parts of their speciall holinesse are two: first, while they were in this vow; secondly, when the dayes of it were accomplished. Touching the first, while they continued in their vow, they were bound, not only to keepe a temperate dyet, but they were vtterly to abstaine from wine and strong drinke, from vineger of wine, Verse 3.4. & vineger of strong drinke, and from any liquor of grapes, as also from cating moyst or dryed grapes. Againe,Verse 5. they mus [...] suffer no razor to come vpon their heads, but must let the locks of their haire to grow, vntil the dayes be fulfilled in the which he separateth himselfe vnto the Lord: besides, they must [Page 418] not defile themselues by any dead body, nor lament for any of the dead; but if any did come neere them or touch them, all was frustrate and made voyde; the dayes of their separation and abstinence were to beginne againe, and they stood in the state wherein they were before they entred into this holy vow. The second degree of their sanctification was at the end of ye dayes of their vow, then they must be brought to the dore of the Tabernacle of the Congregation, and offer their offering vnto the Lord, &c.
Vse 1 This is the vow, and these are the Rites belonging vnto it: now let vs obserue the vses remaining for vs. For albeit these ceremonies be all abrogated, and seeme nothing at all to touch vs, and nothing at all to teach vs, as things that when they were in their prime and greatest force belonged to the Iewes; yet wee shall find great benefit to arise from hence to the whole Church. And first concerning the sanctification of these Nazarites professing holinesse aboue others, and in this course of a vowed kind of retyrednesse going before others, it was a liuely figure of Christ, signifying to them and to vs, & to the whole Church the wonderfull purity of Christ, who was fully and perfectly separate from sinners. For he was the Lambe without blemish, or else hee could not be a sacrifice for sinne, Obiect. Leuit. 1.3, 10 But was Christ such a Nazarite as these were heere spoken off? and did he literally obserue these parts and ceremonies expressed in this vow? I answere, Answer. no: hee obserued no part of this vow. The Nazarites abstained from wine, the fruite of the vine, the blood of the grape: but Christ himselfe in his owne person did not so, he dranke of the fruit of the vine, and liued after the ordinary manner of other men, and therefore after he had deliuered his last Supper,Matth. 26.29. he saith, I say vnto you, I wil not drinke henceforth of the fruite of the vine, vntill that day when I drinke it new with you in my Fathers kingdome. And albeit he were falsely called a wine-bibber, Matth. 11.19. as he was also slandered to be a Samaritan and to haue a deuill, yet it sheweth thus much, yt he abstained not altogether from wine, yea hee appointed others to drinke of it, euen his disciples & all other Christians at his holy Supper, so often as they drinke of the cup of the Lord. The Nazarites had no razor come vpon their heads during the dayes of their solemne vow, but whether Christ nourished his haire, we haue nothing either one way or other, that we can gather and conclude for certainty; yet if we consider the words of the Apostle, 1 Cor. 11.14. and marke the common custom of the rest of the Iewes which may be vnderstood out of this place, it is not probable or likely, that Christ did euer nourish, and neuer cut his haire. And lastly the Nazarites were not to come neer the dead, nor to mourn for them: but the Euangelists yeeld vs plentifull testimonies, both that he came neere vnto them. Obiect. But some will say, that he is called in Scripture a Nazarene, or, as some translate it, a Nazarite:Matth [...] [...] It was fulfilled which was spoken by the Prophets, He shall be called a Nazarene. I answer, Answer. we must distinguish betweene a Nazarite, and a Nazarene. For Christ is so called because he was a branch springing and flourishing from Nazareth, as the place of his conception and education, of which the Prophets speake in many of their writings, and namely Zachariah. Zach. 6.1 [...]. Thus speaketh the Lord of hostes, saying, Behold the man, whose name is Branch, and he shall grow out of his place, and hee shall build the Temple of the Lord. So then the Euangelist hath not respect or reference to these voluntary and vowed Nazarites of the old Testament, neither doth he point out any certaine place out of some one of the Prophets, but alludeth to such places, where Christ is called that holy Branch, which God promised he would raise vp to Dauid. Howbeit he is indeed a true Nazarite, or rather the truth of the Nazarites, separate from all the corruptions that attend vpon the rest of ye sons of men, free from the common defilements of the world; and that holy One which is called the Sonne of God.Luke. 1.35. To this purpose the holy Apostle speaketh: Such an hie Priest became vs, who was holy, Heb 7.26, harmelesse, vndefiled, separate from sinners, and made higher then the heauens: who needed not daily as those high Priests, to offer vp sacrifice, first for his owne sinnes, and then for the peoples. For this cause he was conceiued by the holy Ghost in the wombe of the Virgin, that hee might bee a mercifull and faithfull high Priest in things pertaining to God, to make reconciliation for the sinnes of the people, Heb. 2, 17. If any sinne had beene found in him, his death could not be meritorious for vs, he should haue wanted a Sauiour himselfe for himselfe. So then hee became a pure offering, and an holy sacrifice, that our sinnes might be washed away, and Gods wrath appeased toward vs. This is a great comfort for vs to consider the excellency of his sacrifice, being without all blame or blemish, without all fault or imperfection: for he was miraculously conceiued, partly to fulfill the prophesies of the Prophets, Esay 7.14. and partly because the generation of mankind is wholly corrupted, therfore in the birth of Christ it was most requisite that the vnspeakeable worke of the Spirit should come in, that so hee might not bee tainted with the common and generall infection of originall sinne, but might be endued with most perfect purity and innocency, and so be fully able to couer our impurity and impiety, Ephe. 5.26.27, and withall as by a certaine pleadge assure vs, that in the end al our sins and imperfections shall be done away. In him is that fulfilled therefore which is spoken in the Lamentations, that he was whiter then the milke, and purer then the snow, and it agreeth more fitly and truly vnto him then vnto these Nazarites.
Secondly, this teacheth that such as were Vse 2 speciall ornaments of the Church, and haue [Page 419] receiued a more eminent office and calling then others, should also labor to shine before others in holinesse of life, according to the measure of grace which they haue receiued, as Rom. 16.7. Salute Andronicus and Iunia my kinsemen, and fellow prisoners, who are of note among the Apostles. These thus aduanced of God, are in the eyes of the world, as a City set vpon an hill; a little blemish is soone seene in their face, a smal staine appeareth in their coat: and therefore Satan laboureth especially to tempt and seduce them. These are great motes in Satans eies, as marks set vp for him to shoot at: because these do most of all seeke the subuersion of his kingdome, and the withdrawing of others out of his snares wherein he holdeth them captiue, and therefore he hateth them to the death. We see he began with Christ, and he euermore desireth to hit the fairest marke, and to strike downe the highest tree. It was a cunning policy of a crafty captaine, to command his souldiers to strike at no part of the enemy but at the face: and the king of Syria commanded his chiefe commanders, to fight neither with small nor great, saue only against the king of Israel. [...]. 22.31 Such is the policy of Satan, he desireth to winnow and wound the chiefest and choicest of al, and he hath oftentimes preuailed, as we see in the examples of Noah, Lot, Dauid, Moses, Aaron, Salomon, and many others: yea, he bendeth his forces and fury so much the more to ouerthrow and ouerturne these, because he knoweth that in ouer-mastering them, he commonly in their fall giueth the foile to diuers others. It is noted that Satan stood at the right hand of Ioshua to resist him, Zac. 3.1. So Paul was assaulted aboue his fellows because of his rare and excellent gifts; this was the cause why he was so much maligned. And Christ telleth his disciples that Satan desired to winnow them, [...]2.31. them I say aboue others, as their calling was aboue others: for they were the master-builders, and laid the foundation of the Church, vpon which others builded. Let al those therfore whose place and calling, and gifts make thē euident & eminent aboue others, take heed to themselues, to their carriage and conuersation: let them labour to cleaue more closely to God, [...]5.36. and so to let their light shine before men, that they seeing their good works, may glorifie their Father which is in heauen. These are as chiefe Captaines of the hoste, and the ensigne-bearers of the Church, to shew the way to others, and to go in and out before them in an vnreproueable and vnblameable course; and though they draw not all vnto them by their example, yet their forwardnesse and feruency, their zeale & earnestnes shall serue to instruct many others.
Vse 3 Thirdly, seeing these Nazarites must keep themselues from wine and strong drinke, as also from eating fresh or dryed grapes, so long as ye daies of their separation endured, or learn hereby that it is our duty to fly from all euill, euen all the occasions and allurements of sin whatsoeuer, though they be neuer so pleasant to the eye, or sweet to the taste; inasmuch as we shall find them in the end to be more sharp then vineger, more bitter then wormewood, more deadly then poison. Abner, the Captaine of Saul and of his sonne accounted warre as a sport which yong fellowes did make, howbeit he confessed the end would prooue bloody,2 Sam. 2.26. when he cryed out, Knowest thou not that it will bee bitternesse in the latter end? so, howsoeuer the foole make a mocke of sinne, and it seeme pleasant and profitable at the first, yet the end wil be mourning and lamentation. This did Zophar teach in the book of Iob: Though wickednesse bee sweet in his mouth though hee hide it vnder his tongue, yet his meate in his bowels is turned, it is the gall of aspes within him, &c. Hence it is, that the Apostle Iames saith,Iam. 1.27. Pure religion and vndefiled before God euen the Father, is this, to visite the fatherlesse and widows in their affliction, and to keepe himselfe vnspotted from the world. If we doe this, then we shall bee true Nazarites separated from the world, and brought neere vnto God: then we shall bestow our mindes and meditations vppon him, and withdraw our cares and cogitations from the desire of earthly things. When God called Abraham out of Vr of the Caldees,Gen. 17.1. he required of him to walk before him, and to be vpright. Such a spirituall Nazarite was Noah, God saw him iust in that prophane age, when all the earth had corrupted their wayes, Gen. 6. Such a Nazarite was Lot in sinfull Sodome, 2 Pet. 2.7. when he vexed his righteous soule from day to day, beholding the vncleane conuersation of those cursed Sodomites. Thus was Noah out of the world, while he was in the world: thus was Lot out of Sodome, even while he was in Sodome: and thus should our conuersation be in heauen, while we haue our being and dwelling vpon the earth, Phil. 3. Such a Nazarite was Nathaniel, in whose spirit there was no guile, Ioh. 1. for as he is said to be an Israelite indeed, so it may be said, he was a Nazarite indeed. And as these were holy vnto God, so must we labour after purity, and offer vp our bodies an holy and liuing sacrifice to God, Rom. 12.1. Euery one that calleth vpon the Name of the Lord must depart from iniquity 2 Tim. 2.19. We must labour to be cleere from the workes of darknesse, and from the sinnes of worldlings and wicked persons, marking what the Apostle saith, 2 Cor. 7, 1. Cleanse you selues from all filthinesse of the flesh and of the spirit, perfecting holinesse in the feare of God. For as these Nazarites were not to taste of the iuyce of liquour of the grape, so we should not intermeddle with any sinne, but shunne and shake off the same much more then we would to be defiled with mire and dirt:2 Cor. 6.17. remember the counsell of the same Apostle, What agreement, what fellowship is there betweene light & darkne [...]? therefore come out from among them and separate your selues, & touch no vnclean thing, [Page 420] then shall we be the sonnes and daughters of the Lord Almighty.
Vse 4 Fourthly, consider from hence the false ground that the Papists build vpon to establish the Monkish and Fryarly Orders, wherby they build an house vpon the sand, which cannot continue. For, from this ceremony and vow of the Nazarites, being a more strict kind of life in the abstinence from sundry pleasures that others lawfully tooke in the moderate vse of the good creatures of God, and consequently a profession of greater holinesse by sequestring themselues from the company of men to giue themselues wholly to prayer and meditation,Bellar. contro. 5. cap. 5. lib 2. de Monachis. the Popish doctors goe about to defend the Monks and Friars, and that swarme and rabble of Locusts that came out of the bottomelesse pit, and to set vp their vnorderly Orders, to be a profession of life of greater holinesse and perfection aboue others, which the common sort cannot attaine vnto. Howbeit, if we consider the matter aright, & compare them together, we shall see there is no agreement nor likenesse betweene them. This vow was grounded vpon the word of God, and warranted from thence: the Monkish life is deducted from the puddles of mans inuention. These bound themselues with a vow for a certain time, for dayes, or moneths, or yeres: they to ye end of their life, & account it worse then sacriledge to forsake their dens and cloisters.
These heere mentioned did consecrate and separate themselues to the Lord onely, they to Saint Benedict, to Saint Francis, to Saint Dominicke, and such like counterfeit Saints. These entred not into this vow, as if it were meritorious, and auaileable to obtaine remission of sinnes, and euerlasting saluation, as appeareth by the sacrifices which they were commanded to offer for their sinne when the time of their vow was expired: they affirme that they merit heauen thereby for themselues, and can spare an ouerplus for others through their works of supererogation. These abstained from wine, nay from all that commeth of the grape: but they, albeit boasting of Angelicall perfection, will not be brought vnder this yoke, but caratâ benè cute, are indeed wine bibbers, great drinkers of wine. These did nourish their haire, and suffered it to grow vntill the end of their vow: but they shaue their crownes, leauing a little circle in which they greatly reioyce, as if it did merit no lesse then the crowne of heauen. These came not neere to the dead, nor approched any carcasse of their dearest friends, to be defiled thereby: but they are ordinarily and commonly at burials as willingly as at bankets: for while other men mourn, they are mery: while others weep, they sing: and as vultures they looke for the death of rich and noble men, not so much to pray for them, as to make a prey of them. Lastly, these Nazarites might freely marry wiues, as appeareth in Samson and Samuel: they vowed not virginity, to liue in adultery, but it was lawfull for them to marry wiues notwithstanding their vowes. Besides, they neuer vowed counterfeit pouerty, or sottish obedience to any superiours: but the Monkes and Fryars abiure Matrimony and detest it, not fornication and vncleane lusts; contrary to the precept of the Apostle, 1 Cor. 7.2. To auoid fornication, let euery man haue his owne wife, and euery woman haue her owne husband. They vow pouerty, but the most of them liue pompously and proudly, and prodigally. And what maner of vow is this, to vow to liue by the sweat of other mens labours? whereas Paul warneth, Ephe. 4.28. Let him that stole, steale no more, but let him labour, working with his hands the thing that is good, that he may haue to giue to him that needeth. And in another place, He that will not labour let him not eat, 2 Thess. 3.10. Moreouer, they vow obedience: But to whom? to the Generall of their Orders, indeed too generall an obedience: to their Superiour, without respect to him that is Superiour: contrary to the precept of the Apostle, 1 Corin. 7.23. Yee are bought with a price, be not ye the seruants of men. What is more common among them then to say, I hold of Saint Francis, I am of Dominicke, I am of Saint Benedict? whereas Paul reprooueth such among the Corinthians as would be accounted Christians, yet said, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ: 1 Cor. 1.1 [...]. for is Christ diuided? was Paul crucified for you? or were yee baptized in the name of Paul?
Thus we see, the Popish doctors doe but dally and delude the world, while they would perswade vs yt their Monkish votaries are like the Iewish Nazarites, wheras the contrary appeareth by this comparison, that there is no coherence or communion betweene them, any more in nature then in name: and as well they may perswade vs, that there is a corespondence and agreement betweene the Prophet Eliah and the Priests of Baal, nay euen betweene Christ himselfe and the sonnes of Belial.
Fiftly, if these Nazarites had touched the Vse 5 dead, or the dead touched them, howsoeuer they had passed many weekes or moneths of their vow, and were come euen to the ende thereof, yet their vow was made voide, they were to begin the weekes or moneths of their vow againe, ver. 12. The dayes of his separation before shall be vtterly lost, because he is defiled: which teacheth vs a necessary point to bee considered in our obedience, and how carefull we ought to be to keepe our selues from the corruptions and contagions of the world, that we fall not from GOD: because when once we depart from the wayes of righteousnesse, all that which we haue done before is out of date, it shall not be reckoned in our accounts, but be forgotten of God, according to the saying of the Prophet Ezekiel, chapter 18.20.24, 27, 28. as these words following testifie. [Page 421] The soule that sinneth shal die. 18, 20, 28. When the righteous turneth away from his righteousnes, and committeth iniquity, and doth according to all that abhomination that the wicked man doth, shall hee liue? All the righteousnes that he hath done shall not bee mentioned; in his trespasse that hee hath trespassed, and in the sin that he hath sinned, in them hee shall die. As on the other side, When the wicked man turneth away from his wickednes, he shall saue his soule aliue, he shall surely liue, and shall not die. It is not therfore enough for vs to begin wel, if we do not continue constant, all our labor is lost: nay, it had bin better for vs, if wee had neuer begun. We see this in Lots wife, what auailed it that she went out of Sodome, and trauailed with her husband toward Zoar giuen vnto them as a City of refuge, when as shee looked back, and was therfore turned into a pillar of salt? The like we might say of Iudas, what did it aduantage him to preach the Gospell, to worke miracles, to be an Apostle, to bee conuersant with Christ, and to sit at his Table, when after all these priuiledges, hee betrayed his master, ioyned with the Pharisies, entertained couetousnes, shewed himselfe to be indeed a diuel, & the son of perdition, and in the end hanged himselfe. What should I speake of Phygellus, Hermogenes, Hymeneus, Philetus, Alexander, and such like mentioned 2 Tim. 1.15 & 2, 17. & 4, 14. If then we looke to haue any reward and recompence of our labor, & hope to attaine to the end of our faith, which is the saluation of our soules, let vs so runne that we may obtaine, let vs so saile in the Sea of this world, that we neuer giue ouer vntill wee arriue in the hauen: let vs bee faithfull vnto the death, that we may receiue the crown of eternall life.
Lastly, these Nazarites were notable Ornaments in the Church, and farre separate from the common sort, they laboured after perfection of sanctification, and striued much to excell others; yet when they had ended the daies of their vow,13, 14. they must bee brought to the doore of the Tabernacle of the Congregation, & offer their offering vnto the Lord: which teacheth, that our best workes, such as proceede from the best men, and done with the best endeauour of purity and holynesse, euen when we striue to exceede and excell our selues, and haue bent all our strength to serue the Lord in speciall manner, yet we haue need to aske pardon, and confesse that wee are vnprofitable seruants. Wee are neuer so perfect, but we are stained with some imperfections; we cannot be so pure, but we are defiled with some impurity and contagion of sinne; so that howsoeuer, wee desire chearefully and constantly to please God in all things, yet euill is present with vs, Rom. chapt. 7. verse 21. and sinne doth easily beset vs, Hebrues chap. 12. verse 1. so that we all stand in need of the pure and perfect sacrifice of Christ, the author and finisher of our Faith, without which wee cannot be accepted of God the Father. We must therefore from hence learne to acknowledge, that albeit wee desire to offer vp our selues wholly vnto him, yet we can merit nothing at his hands, nor attaine vnto perfection, but are guilty of his iudgements, if hee enter into iudgement with vs, Psalme 143, 2. For in his sight shall no man liuing be iustified. It is the sacrifice of Christ, for which hee is well pleased, from the merite thereof commeth our merit, our merit is his merit, and the Fathers mercie. He knew no sinne, neither was any guile found in his mouth, Esay 53. And hence it is, that we shall be acquitted and discharged of sinne, so that none shall bee able to lay any thing to our charge: and though we bee in our selues debters, yet hee hath payed our debt, and set vs free, to whome bee all glorie and prayse for euermore, Amen.
22 And the Lord spake vnto Moses, saying:
23 Speake vnto Aaron and vnto his sonnes, saying, On this wise ye shall blesse the children of Israel, saying vnto them:
24 The Lord blesse thee, and keepe thee.
25 The Lord make his face shine vpon thee, and be gracious vnto thee.
26 The Lord lift vp his countenance vpon thee and giue thee peace.
27 And they shall put my name vpon the Children of Israel, and I will blesse them.
Touching the vow of the Nazarites, the first part of the Chapter, wee haue spoken hitherto; howbeit of vowes in generall, wee shall haue fitter occasion to intreate, in the twenty one, and the thirtieth chapters following. Now we come to the second part of the Chapter, containing the forme of blessing the people, prescribed vnto the Priestes from the mouth of God. But first, let vs see the meaning and the method of the Words. Touching the Blessing, obserue that sometimes God is saide to blesse man; sometimes, man to blesse God; and sometimes one man to blesse another. God blesseth man, when he bestoweth good things vpon vs which we want, and remooueth euill things from vs which wee feele. The good things which hee giueth vs, are partly earthly, and partly heauenly, and in both hee blesseth vs. Touching earthly, we reade in the word, Genesis chap. 24. verse 35. where Abrahams seruant sayeth, that GOD had blessed his Maister greatly, and he was become great; then hee telleth wherein, Hee hath giuen him Flockes, and Heards, and Siluer, and Gold, and men Seruants, and maide Seruants, and Camels, and Asses. The like we see, Deut. 28, 3, 4, 5. Blessed in the Citie, blessed in the field, blessed in the fruite of thy bodie, &c. Touching heauenly, it is saide, Hee blesseth with all spirituall blessings in heauenly things thorough Christ, Ephes. 1, 3.
Againe, somtimes man blesseth God, when he praiseth God in word and deed, with mouth & hart, and returneth thanksgiuing to him, both for bestowing vpon vs his blessings and remouing from vs his blessings When thou hast eaten and art full, Deuter. 8, 10. then thou shalt blesse the Lord thy God for the good land which he hath giuen thee. So Psal. 103, 1. Luke. 1, 68. Now this our blessing of God, is nothing but an effect of ye former. For as we loue God, because hee loued vs first; so wee blesse God because he blessed vs first. We can neuer returne him the glory, but from a feeling of his owne mercy. We cannot open our mouth to praise him, except he opened his hands to blesse vs.Genes. 14, 19. Lastly, man is said to blesse man; we blesse one another, when wee pray one for another, Rom. 12, 14. Blesse them which persecute you, which is expoūded by the words of Christ, Mat, 5, 44. Pray for them which despitefully vse you. To apply these things to our present purpose, we must marke that in this place the word is thrice vsed, and to be vnderstoode diuersly: for when the Lord commanded Aaron and his sons to blesse the people, the meaning is, they must pray for them, and heartily desire good things vnto them. Again, when it is said, The Lord blesse thee; and when the promise is made, I will blesse thee, the meaning is, the Lord wil bestow all good things on thee, and take away all euil things from thee: so that they blessed the children of Israel by desiring and praying, God blessed them by giuing and bestowing.
Moreouer, the priests of God are taught to craue that God would make his face shine, Obiection & lift vp his countenance vpon the people. It may be asked, hath God any face, visage, or countenāce? I answer these things are ascribed to God, Answ. not properly, but for our better capacity & vnderstanding. It was the error of the Anthropomorphites, who because the Scriptures speak of the eies, eares, mouth, hands, heart, head and armes of God, did therfore imagine that God is like vnto vs, and had a bodily shape, whereas he is a Spirit: as also he wilbe worshipped in spirit and truth. Iohn 4, 24. This the Apostle teacheth, The Lord is that spirit and where the spirit of the lord is, 2 Cor. 3, 17. there Obiect. 2 is liberty. But these heretikes obiect, that God made man in his owne image and likenesse. Gen. 1. This is true, Answer. but their consequent is false. For we are said to be created according to the Image of God, not because he hath any bodily shape, for that is against his nature who is infinit, and against his word wc teacheth the contrary. The essence of God is spiritual, inuisible, and most simple; he is a iust and mercifull God, loue it selfe holines it selfe, & goodnes it self. In these we were made like vnto God, in these we resemble him & beare his image, being created in righteousnes and true holines. Ephes. 4, 24. True it is some place this image of God in dominion ouer the creatures, others in his immortall soule onely, others in reason by which we are distinguisht from beasts, but these let passe the principall point, which the heathen man saw, when hee said,Tully. The vertue which is in a man came neerer to the similitude of God, thē the figure or outward shape. What then can be the shadow of such a substance, and the image of such a nature, and the resemblance of such a power and perfectnes, but that which the Apostle teacheth, Put on the new man which is renued in knowledge, after the image of him that created him? Coloss. 3, [...] Would we then know, what the true image of God is? It is the reasonable soule in man, endued with diuine knowledge, holines, righteousnes, & such like. This image is much deformed: for we haue vtterly lost all supernaturall gifts, and corrupted those that are naturall: & therefore our whole life is, or at least, should bee, nothing else but a making vppe of this breach, a stopping of this gap, and a repairing of these ruines.
But to leaue these, we must vnderstand that the face of God noteth out diuers things: somtimes it signifieth the inuisible nature and essence of God, as Exod. 33, 23.Paraeus C [...] on Ro [...], Thou shalt see my backe parts, but my face shall not be seene, that is, thou shalt see so much of my glory and maiesty, as man in this life can comprehend. But no man can see God in his full perfection & liue, if we cannot look vpon the Sun without dazling and dimming of our eies, how should we be able to behold the glory of ye eternal God? let it content vs to look vpon him in his word in his workes, in his creatures, and in the face of Iesus Christ our Mediator: these are as perspectiue glasses, wherein we may after a sort, see the face of God, though it be darkely, yet so far as we can conceiue. Secondly, it signifyeth the fauour of God, as also all his benefites,Daniel. [...].37. deliuerances, and graces which proceede from his good wil as from a fountaine, and serue to witnesse his fauour to vs, Cause thy face to shine, and we shalbe saued. Psal. 80. [...]. Thirdly, it signifieth reuēge and punishment, and the signes of his anger; all which do oftentimes appear by the face of man, I wil set my face against that man, Leuit. 28. [...]. and I wil cut him off from among his people. Lastly, it noteth out the place of Gods worship, where his face and fauour is perceiued through deliuery of the doctrine of godlines.Genes. [...], [...]. Cain was banished from the face of God, of the which Dauid cō plaineth, 2 Sam. 26, 49. So highly did the seruants of God prize the holy meetings and assemblies of the Saints, considering that where two or three are gathred together in his name there is he in the midst of them. In this place, the shining of Gods face vpon his church & people, is the refreshing of them with his loue, grace, and fauour, and a traine of other blessings flowing from them, as it is expounded in the words following, added by way of exposition, Be gracious vnto them.
The last part of the blessing, is the giuing of peace. This word signifieth sometimes our attonement with God through Christ, by whom he is reconciled to his chosen; who therefore is called the Prince of peace, Esa. 9, 6. and our peace-maker, Eph. 2, 15. Sometimes it signifieth [Page 423] peace of conscience, which is a most sweet quietnes and tranquility of minde, arising of a most comfortable feeling and apprehension of our reconciliation with God, as Rom. 5, 1. Beeing iustified by Faith, wee are at peace with God. Sometimes a prosperous and happy successe, when that speedeth well, and is turned to the best, whatsoeuer a righteous man taketh in hand, as Eph. 6, 23. Peace be to the Brethren, and loue with faith from God the father, &c. And sometimes the mutual concord & agreement among Christian brethren. [...]th. 6, 22. 34, 14. Gal. 6, 22. Ps. 34.14. In this place I refer it to the second and third significations; for it is taken for the peace of a good conscience, and an happy and prosperous successe in our godly endeuors & enterprises. This is a fruite of our attonement with God, & comprehendeth vnder it sundry other benefites. For being once at peace with God through the precious bloode of Christ, we are at peace with al other creatures in heauen and earth, with the Angels, with the godly, with our enemies, and with the beasts of the field. To conclude, when it is saide, They shall put my name vpon the children of Israel, hee meaneth that Aaron and his sonnes should after their solemne blessing lay their hands on the people, and by this signe assure them, yt all these blessings wc they had prayed for, should fall on them, because God would blesse them.
Touching the order of the words, obserue herein two principal points: first, the forme of blessing, secondly Gods blessing on their blessing,Tremel. [...]a in An- Numb. testifyed by the outward signe of laying on of their hands. The forme of blessing is a publike praier to God, that he wold blesse his church, which stands of 3. points. First, yt God would saue his church, and vouchsafe to hold it vp in all dangers. Secondly, that he would as the sun in perfect glory shine vpon it with his grace and fauour. Thirdly, that he wold poure out vpon the same the effects of his grace and fauour, to wit, ioy, peace & prosperitie, which are liuely fruites thereof. The second part, wc is a blessing vpon the blessing, is noted by a Ceremonial or sacramental sign, which is the laying on of their hands. For when the priests had held vp their hands in praier (as their manner was while they stood in prayer) and praied for the blessing of God vppon the people, afterward they put their hands vpō them, as if they had already obtained a blessing from heauen by their prayers, and bestowed it with their hands vpon the people. For God promiseth, that their imposition of hands shall not be in vaine, inasmuch as he wil ratifie & make good their word, as he doth all his Sacraments and ordinances, saying, I will blesse them.
But before we come to the particular handling of diuers doctrines offered to our considerations in this prayer, I will point out a few generall obseruations to be marked of vs. As first, this forme of blessing is the same in effect which the Apostles vse in their saluations to the Churches, when they wish vnto them grace and peace from God the Father, and from the Lord Iesus Christ. This Apostolicall benediction was drawne from this Blessing, which sheweth how well acquainted they were with the doctrine of the Scriptures, with the prayers of Moses and of the Prophets, whereunto also wee should attend as vnto a light that shineth in darke places. Secondly, we haue here a fundamentall point of our religion offered to our considerations, to wit, the mystery of the Trinity of persons, and the vnity of the God-head.Marbac. Comm. on Numb. 6. This is gathered by diuers out of these words in that the name of the Lord is 3. times repeated, The Lord blesse thee, the Lord make his face shine vpon thee, the Lord lift vp his countenance vpon thee; and yet there are not three Lords, but one Lord: and therefore he saith, I will blesse thee, and not, wee will blesse thee. This mystery of the Trinity & Vnity was taught from the beginning of the world: howbeit the fuller reuelation of it was reserued to the times of the Gospel, when the light of the truth did shine as the sun at noon daies.Math. 3, 16, 17 Hence it is, yt at the baptisme of Christ, Iohn saw the spirit of God descending like a Doue, and lighting vpon him, and heard a voice from heauen, saying; This is my beloued Son, in whom I am well pleased; and when he sent out his disciples into all the world,Math 28, 19. he willed them to Baptize in the name of the father, and of the son, and of the holy Ghost. So doth the Apostle speake, 1 Iohn 5, 7.1 Iohn 5, 7. There are three that beare record in heauen, the Father, the Word, and the holy Ghost: & these three are one. So in this place, when he mentioneth the Lord three times, it may note out the Trinity of persons: and when he saith, I will blesse thē, it pointeth out the Vnity of the Godhead: and so we learn to confesse and beleeue that there is one God, & three persons. Thirdly, we are taught from hence that al good things must be asked of God, and of no creatures in heauen or in earth, forasmuch as it is hee onely from whom all blessings come. If then we feele any wants in our selues (as who is it that findeth not manie?) we know to whom to go,Iames 1, 17. we are sent to the fountaine or head-spring, euen to the Father of lights. Hee is able to furnish vs, and fill vs with that which we haue not; hee is able to increase the measure of that which we haue; hee will not see any want to them that are not wanting vnto themselues. Fourthly, seeing we must aske a blessing from God, wee are thereby put in minde, that by nature wee lye vnder the curse of God threatned by the Law, by which commeth the knowledge of sinne, Romanes 3, 20. And the same Apostle, Galat. 3, verse 10. sheweth, that euerie one is cursed that continueth not in all things vvhich are written in the Booke of the Law to do them. We are stained and defiled with sin from our birth, Psalme 51.5. Iob 14. verse 4. Wee see then, what is our naturall estate and condition; wee are not heires of blessing, wee cannot claime & challenge any portion to our selues in any of the mercies of God, there is nothing [Page 424] our owne but the curse of God, the wrath of God, the iudgement of God; these wee may truly cal our own, these are our lot, this is our cup to drinke, this is due vnto vs in regard of sin, which we drinke in daily as water, which we continually swallow as bread. Let vs not therefore blesse our selues, as if wee had some title to the blessings of God, but consider that we lie vnder all the curses of the law, Deut. 28 so long as we are vnregenerate or impenitent: but when once we are in Christ, & haue receiued truly to beleeue, then we are deliuered frō the curse, and haue right to his blessings. Fiftly, this solemne blessing commanded in this place to the Priests, doeth shadow out Christ Iesus which was sent of God, yt according to the promise made to Abraham, all the nations of the earth should be blessed in him. For, as they blessed the people when they departed out of the congregation, so did Christ whē he was to depart out of the world, as the Euangelist testifieth, Luke 24, 50, 51. hee led them out as far as to Bethany, and he lift vp his hāds and blessed them: and it came to passe while he blessed them, he was parted from them and carried vp into heauen. All blessings indeede doe come from him, and by him, and thorough him they are conueyed vnto vs. So then, the Office of blessing, which vnder the law was committed to the Priests, doeth truly and properly belong to Christ Iesus the high priest of our profession,Caluin harm. in Euang. through whō we receiue spirituall blessings in heauenly things, Eph. 1. He is the onely author of all blessing, yet that his grace might be more effectuall to vs, it was his wil & pleasure, that the priests in the beginning should as mediators blesse in his name. To this purpose appertaineth that wc is read in Psal. 118, 26. Blessed be he that cometh in the name of the Lord, we do blesse you out of the house of the Lord. The Apostle teacheth, Heb. 7, 7. that it is a sign of excelency to blesse others, because without all question and contradiction the lesse is blessed of the greater: therfore when Christ the true Melchizedek, and the eternall priest came into the world to offer vp himself, it was meete that in him should bee fulfilled whatsoeuer was shadowed out by the Legall figures; so that he blessed the Apostles openly & with a solemne rite of lifting vp his hands, to the end the faithful should fly vnto him, so many as desire to be partakers of the grace of God, & to become rich in all heauenly things. Lastly, the priests are to blesse ye people. What then? are they able to blesse? haue they ye blessings of God in their own brest? and can they giue them to whom they list? no, it is God only that can blesse & curse. True it is, this is giuen afterward to Balaam the false Prophet to be able to blesse and curse whom he wil, chap. 22, 6. As also it is in our daies to the bishop of Rome, the true successor of Balaam rather then of Peter, with whom he hath nothing like. But the priests do blesse by praying for a blessing, & pronouncing the people of God to be blessed. So then we see hereby,Math. [...]6, [...] Iohn 20, 2 [...]. how the Ministers are said to bind and to loose, to forgiue sins & to retaine sins: not that they haue an absolute power to do these things, for it is God onely that properly can forgiue sins: it is he that can take away the guilt and punishment of them: the Ministers only do it ministerially, publishing forgiuenesse and assuring remission of sins to al that are penitent, and contrariwise preaching that there is no forgiuenes to the impenitent. As then the priests did blesse onely as the Ministers of God, so did the Disciples of Christ, and so do the Teachers of the Church remit & retaine sins, onely as the Ministers of Iesus Christ, who speake in his name.
[Ver 23. On this wise ye shall blesse the children of Israel.] Now let vs come to the particular doctrine. And first there is laid before our eies a set and solemne forme of praier enioyned to the priests to be vsed commonly and continually in the assemblies.Doctrine. A set forme of prayers lawfull to be vsed. From hence we learne that a set forme of prayer is lawfull to bee vsed, whether publikely in the Church, or priuately in the family. This point is the more strongly inferred from hence, if wee consider the persons to whom this commādement was giuen. For this solemne forme is set, not for the simple sort or the most ignorant amongst the people, neither appointed to bee vsed within the walles of a priuate house, or within the doores of a secret chamber, as if it might be ashamed or blush to come abroad: but it was appointed to be pronounced by the priests, & to be vttered not in a corner, but in the Congregation of the people, and in the Tabernacle of the Lord before many witnesses. Now, if there were any able of themselues to conceiue a prayer as the Spirit of GOD should giue vtterance and ability, vndoubtedly they were the Priests of the Lord,Malach. 2, [...] whose lips must preserue knowledge, and the people must seeke the law at their mouthes: yet are they both allowed and prescribed to follow a set form in blessing the people. Moses a great prophet, like to whom did not any arise after him, to whom the Lord spake face to face, Deutro. 34, 10. was well enabled to pray without a prescript forme, whose prayers were so powerfull and effectuall, that they preuailed more then all attempt and resistance made by the bodies of men against their enemies, Exod. 17, 11. & 32, 10. nay, they after a sort bound the handes of God as with chaines, that hee might not destroy them after their Idolatry, Exod. 32, 10. yet did this great prophet vse set formes of praier at their marching forward, and at their standing stil: for when the Tabernacle remooued, and the Arke set forward, he said, Numb. 10, 35, 36. Rise vp, Lord, and let thine enemies bee scattered, & let them that hate thee, fly before thee. And when it rested, he said, Returne O Lord, vnto the thousand thousands of Israel. Let not vs seek nor seeme to be better thē he was, whose giftes were greater then ours are, yet hee did not refuse to vse, or thinke it vnlawfull to [Page 425] practise this vniforme order in prayer. Paul was rapt into the third heauen, he saw Christ in his glory, 1 Cor. 9, 1. and heard vnspeakeable words which it is not lawfull for a man to vtter, 2 Cor. 12, 4. and who was able to pray better then he? yet he vsed alwaies one manner of salutation in the beginning of all his Epistles, crauing grace and peace from GOD the Father; and he ended with a like conclusion, The grace of our Lord Iesus Christ bee with you, Rom. 1, 7. & 16, 20. 1 Cor. 1, 3. and 16, 23 2 Cor. 1, 2. & 13, 14. Gal. 1, 3. & 6, 18. Eph. 1, 2. & 6, 24. Christ our Sauiour was filled with the riches of all grace, in whom all treasures of knowledge and wisedome were hidden, Col. 2, 3. who spent whole nights in prayer to God, Luke 6, 12. yet it is most probable yt he vsed one of Dauids Psalmes with his Disciples after the institution & celebration of his last Supper, when it is said, he sung a Psalme, or an Hymn, [...]. 26, 30. which we doubt not was one of the Psalmes of thanksgiuing set downe in holye Scripture. But howsoeuer this were, or whatsoeuer that Song were, this is certaine, that ye howre of his passion approaching, when his soule was exceeding sorrowfull, euen vnto death, he prayed oftentimes againe & again, that if it were possible, that cup might passe from him. [...]. 26, 39, 4. And ver. 44 he left his disciples and went away, and praied the third time, saying the same words. Was it not enough for the Euangelists to note his oftē praying, but they must adde, he said the same words? The 92 Psal. was sung vsually in the church of the Iewes vpon the Sabbath day, & was penned for that purpose, as appeareth in the title of it, & the 102 Psalme is a praier of the afflicted when he is ouerwhelmed with sorrowes, and powreth out his complaint before the Lord, as we may reade in that title. This is also the practise of all churches at this day, concurring and communicating with ours in this point. Seeing therefore, it hath bene the practise of the first and most ancient church of the Iewes, & seeing it is obserued of al the reformed churches in Christendom, giuing the right hand of fellowship with vs, to haue an vnity and vniformity in publike praiers, it serueth fitly & forcibly to confirme vs in the present truth that we deale withall, that it is lawful to vse either the praiers set down in holy Scripture, or any other godly prayers made by ye learned to our hands consonant and agreeable to ye scripture.
[...] 1.For first of all, it were a childish and foolish thing to imagine that God is delighted with choise of prayers, as a dainty stomacke is with change of meates, or that hee taketh pleasure in nouelty of matters and varietie of words, or that he hunteth after new formes & alterations of our requests. But to condemne all prescribed formes is nothing els but to be strongly perswaded that God accepteth and receiueth no praiers but such as are new, and cannot abide to heare the same things twice: which is to nourish a wrong conceit & imagination of the most wise & mercifull God.
Secondly, all things must bee done to edification. Reason 2 It is the rule of the Apostle, 1 Cor. 14, 12. but set formes in the publike worship & seruice of God tend much to edifying, and help greatly the vnderstanding of the simple. The greatest number of the people are simple in knowledge, and weake in iudgement, and therefore to haue their eares acquainted with the same forme and frame of wordes serueth most of all for their vnderstanding.
Thirdly, euery true child and faithfull seruant Reason 3 of God, although he haue an honest hart yet he hath not alwaies a flowing tongue and copiousnesse of words, but wanteth the gifts of vtterance, of boldnes, of knowledge, of remembrance, of inuention, of order, and such like. There are many yt haue stuttering tongs, fearfull hearts, simple capacities, fraile memories, that are weake in deuising and framing, in contriuing and disposing the things which they desire, whose names notwithstanding we dare not blot out of the roll and register of the chosen ones of God. But to conceiue a prayer, all these giftes and many other are required, he must be able to vtter, to inuent, to discerne, & to order he must haue gifts of audacity and memory: but this all the godly are not able to do, they are not all thus qualified. He that is lame in his lims,Perk. Cases of consci. lib. and not able to go vpon his legs, yet if hee get a crutch to leane vpon, hee can walke apace: so many are not able to conceiue a prayer, or to deliuer that which they haue conceiued of thēselues, but if they meete with any one framed vnto their hands, they can pray vnto God feruently, earnestly, heartily.
This doctrine made thus plaine first serueth Vse 1 to conuince the error of those of the separation, who condemn our churches, our ministers, our sacraments to be no true Churches of Christ, no true Ministers of Christ, no true Sacraments of Christ. And concerning our Liturgie or forme of publike praier read and prescribed to bee read, they account it Antichristian, they vtterly detest it, and account it abhominable & no more acceptable to God then the offering of Swines flesh was vnder the Law, which the Lord abhorred as if they had instead of his appointed sacrifices cut off a dogs necke. And albeit we haue the examples of all other Churches vnder heauen, as presidents, that go before vs in this practise, and albeit wee follow them as they followed Christ; yet they wil not allow vs to be like to them, nor wil permit yt to the people of God, which he here prescribed to the Priests; yea, albeit they haue no examples whom they can pretend to follow, yet they wil be singular in their own conceits, & condemn al others that will not ioyne with them. The 136. Psalme was sung in the congregations long after Dauids daies as appeareth 2 Chro. 20, 21. what? Did they therein offer vp swines flesh? Hezekiah that godly king, that set his whole heart [Page 426] to seeke the Lord, whom the Lord healed of an incureable disease, [...] Kings 21, 1. Esay 38, 8. and wrought a miracle in the heauens, to assure him of deliuerance from his enemies: this good King so much regarded of God, togither with his Princes, commanded the Leuites to praise the Lord with the words of Dauid and of Asaph the Seer; 2 Chro. 29, 30 & so they did, according to the kings commandement, sing praises with gladnes, & they bowed their heads & worshipped, 2 Chro. 29, 30. Did the King and the Princes command the Leuites to offer vp swines flesh? or was their seruice no better accepted, then the cutting off of a dogs neck? or did it any whit quench their zeale, or slake their deuotion, that the words were not their owne, but penned long before by Dauid the Prophet, and Asaph the Seer? No, they praised the Lord with gladnes of heart, and humblenes of mind, which they testified by this sign, that they bowed their heads and worshipped. Obiect. But it will be saide, This was a thansgiuing. I confesse it was: but if it be lawfull to vse a set forme of praising and thansgiuing, Answer. then also of praying and making petition, because there is a like reason of both. And that we may the better see their errour, and themselues confesse they are deceiued, let vs examine som of their obiections in this place; the rest we will reserue vnto the 10. chapter,Numb. 10, 35, 36. where we shal haue farther occasion to search more into this point. One obiection which Obiection 2 they alledge is this, that this set seruice is to quench the spirit, 1 Thes. 5, 19. and to limit him that teacheth vs to pray, to tel him how farre he shal go, and to appoint him his banks and bounds, beyond wc he may not passe, whereas we shold pray as the Spirit moueth & giueth vs vtterance. To vse a set forme, or (if you list to call it so) a stinted forme of praier, Answer. is not to stint the Spirit, but to helpe the Spirit. But doth the Spirit of God need the help of man? Obiection 3 Is not he al-sufficient by himselfe & of himself? Answer. He standeth not in need of vs, but is most sufficient; howbeit the Spirit in vs is weake, the worke of the Spirit is vnperfect, and is perfected not all at once, but by degreee. If all the true seruants of God had receiued a perfect measure of grace, and if all that haue the Spirit of God, had the same Spirit fully without any defect or infirmity, they should not neede any humane helpes, but haue sufficient store of their owne. So then to the former obiection, I answer 3. things. First, if hee that taketh a booke, and readeth a set prayer, did stint the Spirit, then he that taketh the Scripture into his hands, and readeth a chap. out of the old or new Testament, and then staieth & goeth no farther, might as wel be said to stint the Spirit. Or, he that heareth another pray, should stint the Spirit also, because all such as heare the prayers of others, are stinted what to heare. All cannot, neyther ought to bee speakers either in the priuate house, or in the house of God;1 Cor. 14, 40. this were to breake the order of decencie required in prayer: now such as are hearers of others, haue words after a sort prescribed vnto them, and limited how farre to goe, and yet cannot such hearers be iustly taxed to limit or to quench the Spirit. Againe, obserue that the Spirit of God is neuer stinted or curbed, neither can rightly be said to be quenched, so long as it is kept within his owne bounds, that is, the limits of the holy Scripture as it ought to be. Hee then that prayeth the prayer of Christ, or the salutation of Paul, or a Psalme of Dauid, which he hath premeditated before, or committed to memory, cannot be said to quench the Spirit, except we will imagine that the Spirit can be against himselfe.
Lastly, to quench the Spirit, is to oppose against the voice of the Spirit,Rom. 1, 18. to crosse and contradict the Spirit, and to with-holde the truth in vnrighteousnesse. Therefore, althogh a man doeth not speake euery thing that the Spirite putteth into his head, and into his heart, yet hee cannot be charged to quench the Spirit, except he set himselfe against it, & that with a set purpose to gainsay and resist it. As for example, when wee craue of GOD to feed vs with food conuenient for vs Pro. 30.8 & to make vs content to eate our own bread, 2 Thes. 3, 12. though we do not expresly pray to God to keep vs from vsing vnlawful shifts & vngodly meanes, whereby we seeke to get into our hands the goodes of other men, yet we cannot be said to quench the spirit, except we refuse so to pray, because wee purpose to liue and thriue by iniuries and oppressions, by fraud and deceit: then indeede we quench the Spirit, because we controll the voice of ye Spirit speaking to vs in his word. Again they obiect Obiection 4 yt the scripture techeth that we know not what or how to pray, Rom. 8, 26. The spirit helpeth our infirmities: for we know not what we shold pray for as we ought, &c. but when we haue a set forme of prayer framed to our hands, and the booke lieth before vs, wee know then what to pray, and neede not the helpe of the Spirit, and therefore such cannot say with the Apostle, they know not what to pray for as they ought. This is a silly collection, and indeede a meere cauillation. I answer therfore 2 things. Answ. First, by setting downe the meaning of the words; We know not what wee should pray for as we ought, to wit, of our selues: as 1 Cor. 2, 14, 15. The naturall man knoweth not the things of ye spirit of God, because they are spiritually discerned. So we may say, the naturall man cannot tel how or what to pray, but ye spirituall man that iudgeth al things, knoweth both how & what to pray. Flesh & blood reuealed not the knowledge of Christ to Peter, Math. [...], [...] but the Father which is in heauen; so flesh and blood cannot reueale to vs what we should aske in prayer, but the Spirit helpeth our infirmities. Where wee see, hee opposeth the Spirite vnto our selues: in that which we cannot do, we shall haue the Spirit to bee our teacher, and to instruct vs how to perfourme it. Secondly, [Page 427] it is falsely supposed, that when wee haue a praier composed to our hands, and we reade that praier, that then we need not the helpe of the Spirit. For need we not the helpe of the Spirit to make vs lift vp our hearts to God, to giue vs a feeling of our wants, to keepe vs frō earthly cogitations & wandring thoghts, to stirre vp faith in vs with assurance to receiue whatsoeuer we desire, and many things of like sort? the which, if they be wanting, whether our praier be conceiued or prescribed, read in the booke, or made without the booke, it is of no vertue or value, neither doth God accept thereof.
Secondly, this is a great comfort to such as Vse 2 as are weake, and yet withall willing to come to the throne of grace, to such I say, as haue not the gift to conceiue and inuent praier thē selues. Let them from this ground heare a word of consolation. Let no man discourage such from prayer, neither let such discourage themselues. For shall they neuer pray? or should they neuer fall downe before the Almighty? O yes, let them come, they ought to come: if the mercy of God cannot allure thē, let their owne infirmity constraine them. If they cannot conceiue a praier themselues. shall this excuse them for the intermitting of this duty? Let them come to God and vse the praiers of other men. As he that could not come vnto Christ by reason of his impotency, did not reason thus within himselfe, Alas, I am not able to goe to him of my selfe, I will therefore neuer seeke helpe, or labour to be cured. Nay, he rather reasoned thus, as it appeareth by the meanes he vsed, I am not able to goe to Christ of my selfe, [...], 19. I will therefore be borne of others rather then not seeke helpe at all: so should we reason, I cannot pray of my selfe, I will therefore helpe mine infirmity by vsing the benefit of other mens praiers, which is no more then to vse the feete of others, when we haue not the vse of our owne. And as it was all one to him that was taken with a palsie, and broug [...]t in a bed to Christ by the hands and helpe of others, to be borne to Christ, and to be able of himselfe to come to Christ, because hee was cured and made able to walke, Luke 5, 24.25. So should it be to vs; if we come vnto Christ, whether we come and beg the graces which we want, in our owne words, or whether we beg them in the words of others, it skilleth not greatly, neither is it much materiall, so that wee doe obtaine. It is not the excellency or eloquence of words, or variety of matter that God respecteth, [...] 13, 14. we must come euermore in the Name of Christ, and for his sake we shall be heard. If the man sicke of the palsie had beene able to walke to Christ, and not stood in need to be brought vnto him, what other gracious answer could he haue looked for, then yt which he receiued, [...]5. Arise and walke? So if all persons that liue in the bosome of the Church, were well able to put vp their owne supplications in their owne words, and had the greatest graces of knowledge and inuention, what fruite could we reape and receiue of such our prayers, but to be regarded? and to haue that comfortable answer which Cornelius had and heard, Acts 10, 4, 31. Thy praiers are heard and had in remembrance in the sight of God? As then Dauid did admit Mephibosheth to his table though he were lame of his feete: so doth God receiue vs though our seruice wee performe vnto him be weake and many waies defectiue, as he did those that came to the Passeouer, 2 Chron. 30.
Lastly, we must learne, that albeit God allow Vse 3 vs to pray vnto him by the help of others, yet we must striue to goe further, and labour in all things to grow to perfection.Hebr. 6, 1. There is no man that hath any infirmity, but doth gladly seeke the meanes to remedy & redresse the same, the lepers to be cleansed, the blinde to recouer their sight, the lame to walke, the deafe to heare; not to be able to pray to God and to lay open our wants to him, is a great want, and a greater blemish and defect in the soule, then to be blinde, or deafe, or lame is to the body. O that all had eyes to see this, & hearts to bewaile it. It is allowed to weake Christians to vse set formes, as to him that hath weake eyes to vse spectacles. But we must not euermore stand at one stay, nor be alwaies as children that must bee taught to goe, and be stayed vp with the hand of another. It is a great weaknesse to be alwayes weake, and to continue in our weaknesse all the daies of our life. It is our duty to grow in knowledge, in iudgment, in vnderstanding, in faith, and such like gifts.
If any aske, Obiect. how shall we be able to attaine to this gift? and how shall we be furnished to pray according to the present occasion, & our owne present necessities? I answer, Answer. wee must obserue these few particulars: First, we must take notice of our particular sinnes, that they may be acknowledged. Secondly, we must labor to feele our particular wants, tha [...] we may haue them supplied. Thirdly, wee must call to remembrance the speciall benefits that GOD bestoweth vpon vs, that hi [...] Name may be praised.
Againe, that we should not please our selues too much in our owne ignorance sundry cautions & conditions are to be marked in vsing set formes of prayer:Cautions to be marked in vsing set [...]ormes of prayer. as first of all, we mus [...] labour for the graces and affections shewed in the said prayers, by the makers, composers▪ and pen-men of them, that we may pray with the same spirit, by which they did endite them. For to pray aright, and to make it auailable, it is not enough to be present at prayer, or to heare a prayer read, but we must ioyne attention with our presence▪ and with our attention, humility; and with humility, faith; and with faith, lifting vp of our hearts to him that sitteth in heauen, to whom we pray. For many a one that cometh to the place of praier, [Page 428] and into the company of them that pray, doth yet nothing lesse then pray. Many a Minister that getteth vp into the Pulpit, doth nothing lesse then preach. Many people that come with eares to heare, do nothing lesse thē heare; and to eate the Supper of the Lord, that do nothing lesse then partake of his holy table. Wherefore, wee must be present in minde at holy things as well as in body, or else our presence is no better then an absence.
Secondly, we must yeeld to this principle, that it is both safer and better to conceiue a prayer then to reade a prayer, because it keepeth our mindes constant, and freeth vs from wandring thoughts that carry vs oftentimes from the matter which we should altogether minde. For we are ready to goe astray, and to set our hearts vpon other things, whereas by this meanes they are kept close and stedfast to the requests which we make.
Againe, a man may reade a praier, that neuer vnderstandeth it, or conceiueth the meaning of it: and therefore it is more profitable to poure out our petitions our selues, then to haue our petitions drawne by the hand of another. No man can haue such a feeling of our owne wants, as our own necessities will make vs able to expresse: neither can conceiue such ioy and gladnesse for blessings receiued, as the experience in our selues of Gods benefits will affoord vnto vs.
Thirdly, no man must condemne such as do conceiue themselues formes of praiers, & call them conceited praiers, or fantasticall praiers. These are enuious persons, who enuy in others the graces of God, & cannot abide that any should go before themselues, or beyond themselues. These are wise in their own eyes, and indeed themselues wholly conceited and fantasticall, which they falsely charge vpon others, being vtterly ignorant both of Gods workes, and their owne wants. For had they knowne or regarded the gifts and power of the Spirit which helpeth and assisteth his seruants, that their tongue is as the pen of a ready writer, and findeth sufficient matter to vtter to their Maker: or had they knowne themselues throughly, what new wants they haue, what new sinnes they commit, what new assaults they vndergoe, what new blessings they enioy, which are as so many occasions or rather prouocations to open their mouthes anew to God, & to sing a new song vnto him, they would not blot this ordinance of God with such an odious cauill. So then, whereas all such should be greeued that cannot frame their petitions according to their present wants, nor poure out their supplications according to their particular assaults, neither make confession to God according to their particular offences, they are rather grieued that any others can performe these duties better then themselues. And whereas they should striue with might and maine to be like vnto them, and to follow their example, they would haue all other men ignorant like themselues, and please themselues in that ignorance.
On this wise ye shal blesse the children of Israel.] Note in these words the persons that must performe this duty, and they are the Priests: note also what they are to doe, to blesse the people, & that is, to pray to almighty God for them, that his blessings may come downe vpon them. From hence we see, that it is the duty of the Ministers to pray for the people.Doctrine. It is the Ministers duty to pray for the people. So did Melchisedec for Abraham, and he was the Priest of the most high God, Gen. 14.18, 19. So did Moses often for the people, when Gods heauy iudgements were vpon them, or hanging ouer their heads, Exod. 32, & 33:Psal. 106, 23. he stood oftentimes in the gappe when the hand of God had made the breach, to turne away his wrath lest he should destroy them. So did Aaron, as appeareth afterward in this booke, when the plague was begun among the people, he put on incense, & made an attonement for them: he stood betweene the dead & the liuing, and the plague was staied, Numb. 16,Rom. 1, 2, [...]. 47, 48. Paul in euery Epistle practiseth this duty: and the Apostles committed ye charge of prouiding for the poore,Acts 6, [...]. and distributing to the poore, to the Deacons, that they might giue themselues continually to prayer, and to the ministery of the word. The Prophets also neuer failed in this duty, as we reade almost in euery place of their Prophesies,Dan. 5, 22, they stood vpon their watch-tower, hauing the people continually in remembrance in their holy praiers. Christ Iesus himselfe, the great Shepheard of the sheepe, is a perfect patterne of performing this, he prayed for Ierusalem oftentimes, Luke 19. and for the whole flocke of God committed vnto him, whō he would not suffer to perish, but bring them to euerlasting life, Iohn 17, 20.
Thus then we see, wee haue the examples of Melchisedec, of Moses, of Aaron, of the Priests, of the Prophets, of the Apostles, and of Christ Iesus the Lord of life, as liuely examples to go before vs, and as a cloud of witnesses to conduct vs in this duty, to proue vnto vs the truth of this point.
This must the rather be practised; first, because it is an infallible token of our loue toward Reason 1 them, and of an earnest desire that we haue of their good, Psal. 118, 26. And how can we better expresse euen the bowels of our affection, and our longing after their prosperous estate from the heart roote, then by our daily praying for them? Rom. 1, 10.
Secondly, the faithfull Ministers of God haue beene much greeued when they were forbidden and not permitted to performe this duty. We see this euidently in Ieremy, Ier. [...]4. [...] when the Lord had said vnto him, Pray not for this people for their good: he said, Ah, Lord God, the Prophets say vnto thom, yee shall not see the sword, neither shall ye haue famine, but I will giue you assured [Page 429] peace in this place: where we see, he layeth the fault vpon the false Prophets, and goeth about to excuse, or at least to lessen the sinne of the people, who were blindly led by those blinde guides, that thereby he might make a way to moue the Lord to heare him for that poore seduced people.
Thirdly, the flocke of God is committed vnto them; it is no small charge that lyeth on their hands, the price of Christs precious blood is committed vnto them, and therfore by all meanes they are charged to procure their good, especially considering that the blood of such as perish through their negligence, shall be required at their hands, 1 Pet. 5, 2. Ezek. 3.18.
Fourthly, it is a sinne against God as well as against his people, to omit or refuse this duty. And therefore when all the people saide to Samuel, Pray for thy seruants vnto the Lord thy God, that we die not: he answered; As for me, God forbid that I should sinne against the lord in ceasing to pray for you. 1 Sam. 12, 23. If then it be a sinne to omit it, it must needs be a duty to performe it.
Fiftly, it should be done to the ende the people might be encouraged, and not faint in their sufferings. For they are oftentimes set vpon, and their faith shaken, and they ready to giue ouer, if they be not confirmed by the word and by praier: and therefore we reade, Eph. 3, 13, 14. I desire that yet faint not at my tribulations for you, which is your glory: for this cause I bow my knees vnto the Father of our Lord Iesus Christ, &c. that he would grant you according to the riches of his glory, to bee strengthened with the might of his Spirit in the inner man. Our praiers shall be an effectuall meanes to hold them vp.
Vse 1 Consider from this ground, why the word oftentimes prospereth not vnder our hands, and we labour in vaine, and striue against a stubborne and disobedient people; euen because we forget our owne duty, to commend our people to God, and to the word of his grace,26.18. that so their eyes may be opened, and they turned from darknes to light, & from the power of Satan vnto God, that they may receiue forgiuenesse of sinnes, & an inheritance among them that are sanctified by faith in Iesus Christ. Let vs all therefore say with Samuel the Lords Prophet, GOD forbid that I should sinne in ceasing to pray for them, that the word may take good effect in their harts, considering it is in his hands onely to giue the blessing vpon our labours. For Paul may plant and Apollos water, but it is God that giueth the increase, 1 Cor. 3, 6. And doubtlesse God doth often withhold the dew of his grace frō our labours, because we do not desire & craue his blessing. It may be said, what should the Minister aske for them, or for what should he pray on their behalfe? I answer, for their conuersion, confirmation, consolation, preseruation, multiplication, and remouing of tribulation.. Many in all Congregations remaine yet in ignorance, & are not turned vnto God; we must pray that they may bee gained and conuerted, Acts 3, 19. Many are weake and feeble minded, as the bruised reede and as the smoking flaxe; we must pray that they may be supported and strengthened, Eph. 3, 16. Many are as it were quite out of heart, being tired with the tentations of Satan and tribulations of the world, these must be cheered vp and comforted, Math. 26, 41. Acts 14 22. Many haue indeed receiued to beleeue, but they are ready to stand at a stay, and some at the point to goe backward; we must pray that these may be kept and preserued. Iohn 17, 11. Holy Father, (saith Christ) keepe through thine owne Name, those whom thou hast giuen me, that they may bee one as we are. Many Congregations haue the fewest number that haue giuen their names in sincerity and vprightnesse of heart to God, and resolued to offer vp their bodies an holy and liuing sacrifice vnto him, so that the true Church is a little flocke: wee must pray therefore that the number may be augmented and encreased, and that he would euery day adde vnto the Church, such as shold be saued, Acts 2, 47, and 13, 48. and 16.5. So were the Churches established in the faith, & increased in number daily.
Lastly, the Churches of God do often lye vnder many iudgements, and are pressed euen aboue measure with sundry calamities: it is our duty therefore to pray to GOD to haue them remoued, that they may haue a breathing time, & quietly serue the Lord in peace and tranquility, as Paul wisheth Agrippa were altogether like him, except his bands, Acts 26, 29.
Secondly, this serueth to reproue such as Vse 2 neuer practise this, neither thinke it to be any ministeriall duty, to pray for the people, and for the blessing of God vpon their own speaking, & the peoples hearing. And thus is the whole office of the Ministry disanulled. Some that loue their owne ease more then the peoples good, maintaine that reading is preaching, because they are loth to take paines thē selues, or to maintaine any that should take paines. Others that pray sildome, thinke it needlesse either to begin their Sermons, or to end them with inuocation of the Name of God: and by this meanes they neither giue themselues continually to praier, neither to the Ministery of the word. And if we marke the people that liue vnder their Ministery, & depend vpon them, we shall see them for the most part most ignorant, and such as haue no desire of knowledge, except peraduenture some few, who haue beene fed with the crums that fall from other mens tables, I meane, that haue gotten their knowledge in other places.
Thirdly, it is the Ministers duty to labour after the grace of praier. For how shall they Vse 3 be able to commend the people to GOD in [Page 430] praier, if they be not able at all occasions and times to pray for them, beeing destitute of this holy and heauenly gift, which is a most necessary, a most worthy, a most effectuall gift? It is a principall part of Gods worship, & oftentimes beareth the name of the whole worship of God, Gen. 4, 26. Acts 9, 14. 2, Tim. 2, 19. It is the meanes which God hath sanctified to vnlocke the closet of his graces. They are hid in God, and as it were kept in his secret chamber vnder locke and key; praier is the meanes to open the doore that leadeth vs the way vnto them. God is indeed the fountaine of all blessings, but the spring is farre; the waters of life are with him, but if we vse not praier, it may be truely saide to vs as the woman of Samaria spake, Iohn 4, 11. Thou hast nothing to draw with, and the well is deepe: from whence therefore canst thou haue that liuing water? If then we account the sauing graces of God necessary, wee must also account that meanes necessary, by which we do obtaine them. As for those that despise the meanes, they do also despise the precious graces of God which are obtained by meanes. The like we might speake of the excellency and efficacy of prayer. But what shall all this auaile vs, if we be as dumbe men, and not able to open our mouthes to make petition to God for them? The Apostle willeth Timothy, that prayers, supplications, intercessions, and thankesgiuings should bee made to God by him and other Ministers, 1 Tim. 2, 1. We must all labor to know the state of our flocks. If we see any wants among them, we must pray to haue them supplied: if any iudgments breake in vpon them, we must pray to haue them remoued: and if God at any time haue graciously heard vs, we must be able to giue him the glory.
Lastly, let the people answer duty for duty, Vse 4 and praier with praier, that so there may be a mutuall performance of the same by the Pastour for the people, and by the people for the Pastour. For seeing the Ministers are commanded to pray for them, why should they bee backward to remember their Ministers in their best thoughts? We are debters one to another, and do owe a mutuall duty, Rom. 1, 12, 14. Our duties are not arbitrary and indiffrent, but necessary, to which we are bound in an obligation, tying vs to the performance thereof for euer. For is it left to our choice and discretion, whether we will pay the debts which we owe, nor not? Hence it is, that Paul a worthy and excellent Apostle requested the prayers of the Churches & persons to whom he wrote: and the people were wont to bee mindfull of their Ministers. When Peter was in prison, earnest praier was made by ye church for his deliuerance, Acts 12, 5. & 15, 40. They stand as it were in the forefront of the battell, and Satan with all his instruments do most of all fight against them, Zach. 3, ver. 1. As then Christ giueth in charge, that we should pray to the Lord of the haruest, that he would send foorth labourers into his haruest, Math. 9, 38. so we ought to pray for a blessing vpon their labours which are sent forth by the gracious hand of God. The want of this maketh their paines to be vnprofitable vnto vs.
Ver. 24. The Lord blesse you and keepe you.] Now we come to the particular parts of this blessing. First, the protection of the Church is to be prayed for, that it would please God to keepe it, guard it, and defend it. The doctrine arising hence is this, God is to be praied vnto, to be the protector & preseruer of his church.Doctrine. God is to be praied vnto, to keepe and defend his Church. This must we continually desire of him, our mouth must be opened, and our heart enlarged. This we see to be figured out and represented in the couering of the tabernacle while it wandred in the wildernesse, the which was as it were a portable or moueable Temple: it had a large and sure couering made of Badgers skinnes sewed together, to hide and preserue the same & the appurtenances belonging vnto it: this did signifie the safety and sure estate of the Church, and of euery true member thereof, sitting vnder the shadow & shelter of the most High, whereunto Dauid alludeth, Psal. 27, 5. In time of trouble hee shall hide me in his pauilion, in the secret of his Tabernacle shall he hide me, he shall set me vpon a rocke. To this also hath the Prophet reference, Esay 4, 5, 6. There shall be a Tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a couert from storme and from raine. This also was shadowed out in the order of the Tabernacle, set in the midst of foure most mighty battailions or squadrons, surrounded by the Leuites: so that none of the heathen or stangers could approch by reason of these puissant and powerfull armies which guarded the same, and were as a wall and bulwarke vnto it on euery side. This protection was also promised vnto the Israelites in times of greatest danger, when they might seeme to lye open to euident perils both of domestical insurrections, & of forreigne inuasions, while they were celebrating their solemne feasts, & euery male was commanded to appeare before the Lord, Exod. 34, 24. I will cast out the Nations before thee, and enlarge thy borders: neyther shall any man desire thy Land, when thou shalt goe vp to appeare before the Lord thy God thrice in the yeare. We are commanded to pray for the peace of Ierusalem and for the building vp of the walles thereof, Psalm 51, 18, and 122, 6, 7. Our daily praier therefore must be, that he would do good to Sion in his good pleasure; for our brethren and companions sake, we must say, Peace be within thy walles, & prosperity within thy Pallaces.
The reasons warranting and mouing vs to pray that the Church may be secured, are, first, Reason 2 because as the state of the Church standeth, so it goeth commonly with the commonwealth. The Church is the life of the commō wealth, by which it liueth, and as the soule by [Page 431] which it breatheth. For as the soule quickneth the naturall body; so doth the Church giue motion and strength to the politike body. If the Church be well seene vnto, it cannot goe amisse with the ciuill State. Hence it is, that the Lord willed the Iewes, to seeke the peace of the City, whither he had caused thē to be carried away captiues, and to pray to the Lord for it, for in the peace thereof shall yee haue peace, Ier. 29, 7.
Secondly, howsoeuer the state of the church standeth, so our owne particular estate remaineth, whether it haue cause to reioyce or to be sorry, euen the same cause haue we both of the one and of the other. For how can the childe chuse but prosper, while the mother is in health and prosperity? Or how can it but be weake and sickly by the weaknesse & sicknesse of the mother? The Church is the mother of vs all, we sucke both her brests as it were the sincere milke of the old and new Testament. We know, that the man which goeth in a shippe vpon the sea, his desire and praier is for the safety of the whole Ship no lesse thē for his owne particular, because he knoweth his owne estate dependeth vpon the estate of the whole Ship, and therefore he hath good reason to pray for it. And what is the Church of God, but as it were a Shippe floting vp and downe in the sea of this world, tossed too and fro with the rough and raging windes of the wicked? and therefore we ought to pray earnestly for it, [...], 11. lest as Iacob said of Esau, the mother and the childe be destroyed together.
Thirdly, it is required of vs to haue a fellow feeling of the wants and necessities of our brethren, as well as of our owne, as Rom. 12, 10, 15. Bee kindly affectionated one to another, with brotherly loue: reioyce with them that reioyce, and weepe with them that weepe: because we are all members one of another. If one member of the naturall body suffer, all the rest suffer with it: so the troubles of the Church should goe as neere vnto vs as our owne priuate griefes and troubles.
Lastly, the Church hath sundry enemies which plot the death and destruction thereof, and seeke to ruine and subuert them that belong vnto it, in body and soule. The cheefest and greatest that setteth the rest on worke, is Satan, [...]4.8. a man-slayer from the beginning, & a roaring lyon, seeking whom he may deuoure. The instruments that he imployeth, like the wheele of a clocke that giueth motion to the rest, are the flesh, the world, & false teachers. The flesh is full of darknes & doubting, ye seed of al euil. The world is an hook ready to catch vs, baited partly with pleasures and profits, with honors and promotions and partly with threatnings, [...]. terrors, and persecutions of enemies. False teachers come disguised in sheepes clothing, and armed with errors & heresies, which may be called the fiery darts of the diuell, and the very poison of the soule, whereby we make shipwracke of faith and of a good conscience. If we do not pray that God may be our Sauiour and protector from these, we cannot be kept safe, but lye open as a prey to all these enemies. Ʋse 1
We may conclude from hence, somewhat for the strengthening of our faith and for the encrease of our obedience. As first of all, we must confesse that our helpe commeth onely from the Lord, seeing we are directed to goe onely to him to seeke protection, who neither slumbereth nor sleepeth, Psal. 121, 2, 3, 4 & 91, 1, and 3, 8. He that dwelleth in the secret place of the most High, shall abide vnder the shadow of the Almighty: he is our shield and buckler, he is our rocke and refuge, he is our fortresse & strong tower, the righteous flye vnto it, and are saued. Be it that they be many times and many waies afflicted, yet they shal not be able to hurt them, no euill shall come neere vnto them, Psal. 91, 10. So then we are taught to assure our selues of the Churches safety, and to confesse, that saluation belongeth to the Lord, and that his blessing is vpon his people, Psal. 3, 8. and therfore we pray vnto him. But praier must bee grounded vpon faith, faith vpon the promise, the promise vpon the word, and the word vpon God. True it is, the gates of hell are set against the Church, but the gates of hell shall not preuaile against it. Ʋse 2
Secondly, this doctrine of the diuine protection, is a meere priuiledge of the Church, and appropriated to Gods seruants onely. The vngodly haue no promise of his protection, neither can they expect preseruation from his hand. The Lord is no preseruer of thē, he hath made no promise of defence vnto them, but leaueth and forsaketh them in euill, without comfort, without succour, without deliuerance. The Prophet vpon this sure ground concludeth, that euill shall slay the wicked, and that they which hate the righteous, shall be desolate, Ps. 34, 20, 21. For hauing shewed that God deliuereth his out of all their troubles, & keepeth al their bones, so that none of them is broken, he addeth, that doubtlesse the vngodly shall vtterly perish, they lye open to the wrath of God, and haue none that can deliuer them Vaine is the helpe of man, and weake is the strength of an horse, and foolish is the confidence in defenced places, they are not able to saue a man. Ʋse 3
Thirdly, feare not the rage of mighty enemies, albeit they rage neuer so much, and dig neuer so deepe with their deuises to destroy the Church, though they bend all their force and fury to vndermine it and turne it vp by the rootes that it grow no more in the earth: though they take crafty counsell together against the chosen people of God, and consult against his hidden ones, yet they are hid vnder the shadow of his wings, and kept as the apple of his eye, Psalm. 17, ver. 8. and they are therefore called his hidden ones, because he hideth them with himselfe, as his precious and peculiar treasure, Exod. 19, 5. and keepeth thē [Page 432] safe and sound from all iniuries and inuasions that would do them hurt. True it is, the enemies encourage one another, & say among themselues, Psalm. 83, 4. Come, and let vs cut them off from beeing a Nation, that the name of Israel may be no more in remembrance: howbeit, the Lord shall do vnto them as vnto Sisera, and as to Iabin at the brooke of Kison, which perished at Endor, and became as dung for the earth, verse 9, 10. How then should wee stand in feare of them, that doe not stand in feare of God nor of his threatnings, and yet haue their persons open to all his iudgments, to be made like vnto a wheele, & as the stubble before the winde? As the fire burneth a wood, and the flame setteth the mountaines on fire, so shal they be persecuted by thy tempests, and made afraid with thy stormes, so that their faces shall be filled with shame, ver. 13, 14, 15. This vse is concluded and collected out of the Psalme 27, 1, 3. The Lord is my light and my saluation, whom shall I feare? The Lord is the strength of my life, of whom shall I be afraid? Though an hoast should encampe against me, my heart shall not feare, though warre should arise against me, in this will I be confident. Seeing then we haue such precious promises, and such worthy examples, to stirre vs vp to bee bold in the Lord, building our house vpon the sure rocke of his defence, it argueth great infidelity, weaknesse, wauering, feeblenesse, & faintnesse to stand in feare of euery scar-crow, or of euery storme of raine, or blast of winde, or force of tempest, or waue of the sea, that shall threaten to fall vpon vs.
Ʋse 4 Lastly, wee are from this consideration bound to loue the assemblies of the Saints, and labour to be in the number of the members of the true Church. To be a member of the visible Church, is not enough to make vs to bee a member of the Catholike Church, which we professe to beleeue in the Articles of our faith. The Catholike Church is the number of the elect and chosen seruants of God. In the visible Church are many hypocrites, as chaffe among good wheate, which when the fan of God cometh, shal be blowne away. The parts of the true Church are as a small remnant gathered out of the multitude, Esay 1, 9. as a little flocke of sheepe gathered into the sheepfold out of an heard of wolues and goats; and as a chosen generation called out of the rest of the world. For these two are as two Cities, one contrary to the other, the one euermore at warre with the other, the Church and the world. They that are of the true Church, haue made a diuorce from it, and are enemies to the world, and they that are of the world, haue no interest or priuiledge in the Church; and therefore Christ saith to his Disciples,Iohn 15, 19. Because ye are not of the world, but I haue chosen you out of the world, therefore the world hateth you. Now, as he sheweth that he had chosen them out of the rest of the world, so he hath done all the faithfull that belong vnto him. If then we would assure our selues to be in this number, we must make much of the assemblies of the Saints, otherwise we can neuer earnestly commend vnto God the protection of his Church, if wee loue not the beauty of Sion, and long not to dwell where the Lord dwelleth. We see that so soone as any certaine knowledge of Christ was entred into the hearts of the two Disciples that came vnto him, by and by they followed him and said vnto him, Master, where dwellest thou? Iohn 1, 38. So must it be with vs; we must dwell with him in his house, and abide with him in his chamber of presence. Howbeit, many come to the house of GOD, as if they were none of his houshold-seruants, but strangers in his house, nay, as if they were strangers to God, & God vnto them, as if they had no knowledge of him, or he of them. They come so sildome, that they may appeare to belong to some other family or fraternity. But what shall it auaile vs to pray for the protection of the Church, vnlesse we hide our selues in his pauilion, and liue vnder his protection? This vse we finde, Ps. 27, 4, 5. where vpon his assurance yt God will hide him in his Tabernacle, and set him vpon a rocke, he setteth down this; One thing haue I desired of the Lord, that I wil seeke after; that I may dwell in the house of the Lord all the daies of my life, to behold the beauty of the lord, & to enquire in his Temple. They are pronounced blessed that dwell with him who is to be blessed, and is the author of all blessings, Psal. 84. This doth the church testifie in Salomons song, Tell me, O thou whom my soule loueth, Cant. 1, 2 where thou feedest, where thou makest thy flocke to rest at noone: for why should I bee as one that turneth aside by the flockes of thy companions. As Christ proueth the loue of Peter by this signe of feeding his sheepe, Iohn 21, ver. 16. so we may proue our loue to him by louing his Church and Church-assemblies. Doubtlesse, whatsoeuer we may perswade our selues to the contrary, yet we do not loue Christ, if we doe not loue the assemblies of the Christians: for where two or three are gathered together in his Name, there is he in the midst of them.
[Ver. 25, 26. The Lord make his face to shine, &c.] We haue shewed before in the interpretation of the words, that by grace we must vnderstand the fauour and good will of God: and by peace, the effects of his grace, happinesse and prosperity inward & outward, consisting in the peace of a good conscience, and such like benefits. First, we are taught to desire grace, vnderstood by the lifting vp of his countenance and making his face to shine vppon vs: and then the peace of a good conscience. From hence we learne this point, (to include thē both together) that we must cheefely and principally pray for Gods fauour, and then in the next place, for peace of conscience.Doctr [...] Wee mu [...] cheefely [...] for God [...] [...] uour and peace o [...] good con [...] ence. Thus doth the Prophet direct vs, Psalm. 4, 6. Lift vp the light of thy countenance vpon vs: and 67, 1. God be mercifull vnto vs and blesse vs, and [Page 433] cause his face to shine vpon vs: and Psal. 83, 3. Cause thy face to shine, and we shall be saued: and to shew the necessity of this praier & the earnestnesse of his affection,9, 17. he doubleth & trebleth the same praier, as if he desired nothing at all in comparison of the shining of his face, and the lifting vp of his countenance. Thus doth the Prophet declare, that the Israelites got not the land in possession by their owne sword▪ neither did their owne arme saue them but the right hand of God and his arme, and the light of his countenance, because he had a fauour vnto them, Ps. 44, 3. and Ps. 85, 7. Shew vs thy mercy, O Lord, & grant vs thy saluation. This order we see euermore obserued by the Apostle, praying for grace and peace, Rom. 1.1, Cor. 1. This was the course which he tooke.
Reason 1 And no maruaile. For first, grace is the fountaine and beginning of all good things. From whence haue we election, but by grace? Rom. 11, 5. Whence cometh our calling to saluation but by grace? 2 Tim. 1, 9. Whence haue wee faith but by grace? Phil. 1, 29. Whence haue we our iustification but by grace? Rom. 3, 24. Whence shall we haue glorification and eternall life, but by grace? Rom. 6, 23. Secondly, we must lay the foundation of all our requests vpon the fauour of God, because that being once obtained, bringeth with it all other benefits and blessings whatsoeuer: and without it, all things are vnsauoury and vnprofitable: if first we seeke the fauour of God, all other things shal be ministred vnto vs. [...]. 6, 33. If we want this, we want all things; if we haue this, we haue all things. The Apostle Peter said to the impotent man,3, 6. Siluer and gold haue we none: yet in his second Epistle he sheweth, that the diuine power had giuen them all things, 2 Pet. 1, 3.
Ʋse 1 From hence we must learne to hate the odious scoffes of the Papists and such like Ismaelites that mocke at our doctrine touching the assurance of Gods mercy and loue in the pardon of our sins: for we should not be alowed to pray for them, except we had assurance, grounding our selues vpon his promise, to obtaine them. Neuertheles, such is the sottishnesse of some of them, that from hence they would conclude, that according to our owne principles, our people (forsooth) are in a miserable case, because they are bound neuer to aske God forgiuenesse of their sins: and why? Because they are already assured of grace, of the loue of God, and of forgiuenesse of their sins. I answer, that this is a silly shift: for we must pray euen for those things wherof we are assured before we pray. And that appeareth by these three particulars. First, thogh we haue some assurance, yet our assurance is not perfect, we must therefore pray for the increase of it; and forasmuch as we are many waies shaken and assaulted, we haue need of more and more assurance. Secondly, we must pray for the continuance of this grace. Our assurance may be much weakned, we haue therfore need of Gods strengthning Spirit to stay vs vp in this faith. Lastly, we are to pray for a new act of pardon to be daily sealed vp in our hearts and consciences, as we daily prouoke him by our new sinnes.
Secondly, aboue all things desire the grace Ʋse 2 of God, to be reconciled to God to haue our sins forgiuen, to taste abundantly of his mercy. One drop of this is more worth then all the gold of Ophir, or all the pearles and precious stones, that the mē of this world take so much paines to enioy. We see how far men will goe, what labour and what losse they will endure, what hunger they will sustaine,1 King 9.26. and 22, 48. 2 Chr. 20, 37. & what cares they will spend to get the goods of this life. O that we had this care & this loue of heauenly things! but alasse, the least difficulty that we meet in the way, doth quickly discourage vs and put vs out of hart. Thus it falleth out that many haue the riches of this world, who are poore in the true treasure, and haue store of gold that haue little store of grace. Let vs say with the Prophet, Lord, Psal. 4, 6, 7. & 73, 2 [...], 26. if thou lift vp thy countenance vpon vs, thou wilt put gladnes in my hart, &c. And in another place, Whom haue I in heauen but thee? and there is none vpon earth that I desire besides thee: God is the strength of my heart, & my portion for euer. Let vs say with the Apostle, I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord, &c. Behold the holy affectiō of this seruant of God: he suffered the losse of all things, yt he might win Christ. We are content to suffer the losse of Christ, that we may win the world, like to the Gadarenes. Paul accounted the losse of these earthly things to be a gaine vnto him, we account the gaine of Christ to be a losse. He esteemed all earthly things in comparison of heauenly, to be no better then dung: wee do so minde earth and earthly things, that we esteeme and prize spirituall things as dung in comparison of them. This is the common corruption of our times, we spend our daies and strength in seeking, getting, & holding riches, honours, pleasures, and such like, so that wee haue little leysure to thinke vpon the grace of God and the peace of a good conscience. And yet notwithstanding set downe this as a sure rule, that we haue no promise to attaine any earthly blessings without these. Againe, God is most ready and willing to giue these, if we were as willing to receiue them: and certainly we should neuer want them, if we were not wanting vnto our selues.
Lastly, obserue that the true happines of a Christian man consisteth in the fauour & loue Ʋse 3 of God, and the peace of a good conscience. Here is matter of great comfort and consolation to al Gods Children in the midst of al the miseries of this mortall life, because whatsoeuer befalleth vs here, though we lie vnder the crosse, or rather a multitude of crosses, yet neither death, nor life, nor Angels,Rom. 8, 38. nor principalities, nor power, nor things present, nor things to come, shall be able to make vs miserable, or to separate vs frō the loue of God, being once in his fauour.
Hence it is, that Salomon calleth a good conscience, a continuall feast, Prou. 15, 15. This is the onely thing that maketh a man truely happy, the feeling of Gods loue, and the peace of a good conscience purified by the blood of Christ: without this loue there can bee no peace, without this peace, there can be no happinesse. Woe therfore be to all the vngodly, there is no grace in them, and there can be no peace for them, Esay 57, 20, 21. who are like the troubled sea whē it cannot rest, whose waters cast vp mire and dirt. For seeing they are not at peace with God, they cannot be at peace with any of the creatures. They cannot assure themselues to finde rest and quietnesse any where. The Angels fight against them, and are ready to destroy them. The beasts of the field are their enemies. The stones in ye streete are ready to rise vp against them, and euery creature is armed for their destruction, & conspire with their Creatour for their ouerthrow. For no creature can be a friend vnto them that are not at peace & vnity with God. Nay, they haue warre within their owne bosomes and bowels, and themselues are set against themselues. The estate of a wicked man is an vnhappy life, though they be commonly accounted the most happy men in the world: for the meanest and poorest seruant of God that liueth in his feare, and dieth in his fauour, is a thousand times more happy then he. It is the grace of God that maketh blessed: it is the want of grace that maketh wretched and miserable.Iam. 2, 23. Abraham beeing iustified by faith, which was imputed vnto him for righteousnesse, was called the friend of God: but the vngodly wanting faith and the righteousnesse of Christ, are no otherwise accounted off, then as the enemies of God.
[Ver. 25. And they shall put my Name vpon, &c.] This is the second part of the blessing, which, as we haue said, may be called the blessing of the blessing. For by putting on of hands they must assure the people of Gods blessing, ratifying indeed the words of their mouthes. Now laying on of hands was vsed foure waies, first,Wherein imposition of hands was vsed. in healing of the sicke, Luke 4, 40. Mark. 16, 18. Secondly, in the ordaining of Ministers Acts 13, 3. and 6, 6. 1 Tim. 4, 14. & 5, 22. This rite vsed in the new Testament, was practised in the olde, and indeed was borrowed from thence. Thirdly, in bestowing the gifts of the holy Ghost, Acts 8.17, and 19, 5. Fourthly, in blessing of children, and of the people, Gen. 48, 14. Math. 19, 13. Mark. 10, 13, Luk. 18, 15. Heere it was vsed in blessing the people▪ as an vndoubted signe of Gods fauour: so that as the Priests pronounced the blessing, so God would assuredly bring those blessings vpon them.
Hence we do learne, that the worke of the Ministery shall not be vnfruitefull, Doctrine. but shall serue for the benefit of the people of God, being accompanied with the blessing of God.The blessing of God shall accompany the Ministery of his word. When Paul planteth and Apollos watereth, God giueth the encrease, 1 Cor. 3, 6. The Gospel is the power of God to saluation, to euery one that beleeueth, Rom. 1, 16. He did long to see them, that he might impart vnto them some spirituall gift, that they might be established, verse 11. and thereupon acknowledged himselfe to be a debter both to ye Greekes and to the Barbarians, verse 14. When Christ sent out his Apostles to preach the Gospel to all Nations, after his resurrection, he annexed this promise to their preaching, Loe, I am with you alwaies euen vnto the end of the world, Math. 28, 20. and heereby was their doctrine made powerfull and effectuall. The history of the Acts is a most plentifull store-house of this truth, where we see how the Apostles conuerted Iewes and Gentiles, men and women, rich and poore, noble & vnnoble, Captaines, Souldiers, Iaylours, Deputies, Proselites. Persecutors, Pharisies; it being a most powerful instrument and mighty through God to pull downe strong holds, to cast downe imaginations,2 Cor. 10, [...] and euery high thing that exalteth it selfe against the knowledge of God, and to bring into captiuity euery thought to the obedience of Iesus Christ. As then it is saide of the Sunne,Psal. 19, 6. that his going foorth is from the ende of the heauen, and his circuit vnto the ends of it, & there is nothing hid from the heate thereof: so is the sound of the Word and the Ministery of it gone into all the world,Rom. 10, 1 [...]. and their words vnto the ends of the earth; so that the sauing knowledge of the Gospel did lay hold vpon the Parthians and Medes, and Elamites, and the dwellers in Mesopotamia, and in Iudea, & Cappadocia, in Pontus and Asia, &c. Cretes & Arabians, they spake in their owne tongues the wonderfull workes of God, Acts 2, 11, 41. and 4, 4. and 8, 37. and 9, 36. and 10, 44. and 13, 12, 43, 48. and 16, 14, 34. and 17, 4, 11, 12, 34. and 18, 8. and 19, 18.
And how can the word but be effectuall, if Reason 1 we consider the titles giuen vnto it? It is the strong arme of God to pull vs vnto himselfe, Esay 53, 1. It is as an hammer to strike our stony hearts in peeces, and as a deuouring fire to burne vp and consume to ashes our corruptions as straw and stubble, Ier. 23, 29. It is as the raine and snow that come downe frō heauen and returne not thither, but water the earth and make it bud and bring foorth, that it may giue seede to the sower, and bread to the eater, Esay 55, 10, 11. It is the key of the Kingdome of heauen, Math. 16, 19. It is a fan in the hand of God, Mat. 3, 12. It is as a drawnet cast into the sea, and gathereth of euery kinde, Math. 13, 47. Lastly, it is called the Gospel of the Kingdome, Math. 9, 35, because it teacheth the way that leadeth to euerlasting life.
Secondly, the Ministers are labourers together with God; when they preach, he preacheth: when they instruct, he instructeth: whē they comfort, it is he that comforteth: when they threaten, it is he that threatneth; they [Page 435] are no other but the mouth of God, and the messengers of GOD sent out to speake his word, 1 Cor. 3, 9. They then as workers together with him, beseech vs that we receiue not the grace of God in vaine, 2 Cor. 6, 1. For how can we doubt, but that God will blesse his owne ordinance?
Thirdly, when Christ Iesus ascended and led captiuity captiue, he gaue gifts to the Ministery, Eph. 4, 8. It is he that putteth heauenly treasures in earthly vessels, that the excellency of the power might be of God, and not of any man, 2 Cor. 4, 7.
Vse 1 This efficacy of the Ministery, and of euery part of it, serueth to many vses. First, it reproueth such as long to be gone out of the house of God, such as thinke the time lost and ill spent, that is spent in hearing the word, such as so set their mindes and affections vppon worldly things, that they cannot tarry & abide in the church vntill the blessing be pronounced, & the assembly be dismissed; wherby they depriue themselues indeed of the blessing of God, of whom we may speake with the Prophet, Psal. 109, 17. As he delighted not in blessing, so it shall be farre from him. It is the order and ordinance that God hath appointed in the Church, that we should begin and ende the exercises of our religion together. For as God is the God of good order, so the Church which is the house of GOD, is the place of good order, and therefore all the children of the Church must submit themselues to the rules of order and decency.
Vse 2 Secondly, it should be a forcible meanes to stir vs vp to diuers and sundry duties. First, it directeth vs to go to God, and to craue of him to worke by his owne ordinance the saluation of his people. We must pray vnto him that is the Lord of the haruest, to blesse his word, and to open the harts of those that heare it to attend vnto it and to imbrace it. Secondly, it serueth to worke in vs diligence and fidelity, knowing that we must giue an account to the great shepheard of the sheepe. We are heereby encouraged to preach the word in season & out of season, considering that God hath promised to be with vs, to stand by vs, to assist vs, and defend vs. Thirdly, we must labour to preach with zeale, with boldnes, and with power, and with authority, not carelesly, or coldly, or faintly, remembring that wee speake in his Name that sent vs and put vs in his seruice, alwaies studying to shew our selues workemen that need not bee ashamed, rightly diuiding the word of truth, 2 Tim. 2, 15. Forasmuch as his blessing doth accompany the faithfull deliuerance thereof. The word is euermore effectuall in it selfe, [...], 12. and mighty in operation, sharper thē any two edged sword, piercing euen to the diuiding asunder of soule and spirit, and of the ioynts and marrow, and is a discerner of the thoughts and intents of the heart: let vs not therefore by our negligence dull the edge of it, or blunt the point of it, nor be afraid to cut the sinewes of sinne with it, but speake it as it ought to be spoken.
Thirdly, from hence the people receiue diuers Vse 3 instructions. First▪ it worthily challengeth from them reuerence to esteeme them that preach the word, as the Ministers of Christ, to account their steps beautifull for their message and Ministery sake. The feete of the Prophets of God that brought the people glad tidings of a temporall deliuerance from bodily captiuity, were very beautifull, Esay 52, 7. How much more respected ought the Ministers of the Gospel to bee,Nah. 1.15. that bring glad tydings of a better deliuerance, euen from spirituall captiuity and slauery vnder spirituall enemies to our soules and to our saluation? Rō. 10, 15. This bondage is greater & more greeuous, then to lye vnder the bondage of all tyrants & persecuters. Secondly, we must yeelde attention to the word of exhortation, and not despise Prophesie, 1 Thess. 5, 20. This is the principall meanes ordained for our conuersion, and for our confirmation, and continuance in the truth. For the preaching of the word is necessary, not onely to bring vs to the knowledge of the Gospel when we were ignorant, and to worke in vs the grace of faith when we did not beleeue; but when we are once borne anew, to make vs grow thereby to a full strength and stature, and to establish vs in the knowne truth, Rom. 1, 11. Eph. 4, 12, 13. 1 Pet. 2, 2, and 2 Pet. 1, 12, 13. And wee are taught that Prophesie serueth for them that beleeue, and not onely for them that doe not beleeue, 1 Cor. 14, 22. Lastly, we must be content to submit our selues to the word, and to be willing to haue it applied vnto our consciences, whether it be by exhortations, or by reproofes, or by threatnings, or by comforts. For what shall a salue do, be it neuer so precious, if it be not laide to the sore? or what can the medicine auaile, if it be not applied to the disease? Let vs neuer looke to finde the efficacy of the word in our soules, except we desire to feele the working and power of it beeing spread vpon our hearts. Lastly, we must yeeld obedience to that which we haue heard. It is said of the Apostles when they were sent forth into all Nations, Mar. 16, 20. that they went foorth and preached euery where, & the Lord wrought with them: if then we be dooers of the word, & not hearers onely, then the Lord worketh with his Ministers, nay he worketh in the people. This is a blessed worke, happy are they that are so wrought vpon. The obedient hearer is the onely hearer that heareth to saluation, that receiueth with meeknesse the engrafted word yt is able to saue his soule.
CHAP. VII.
1. AND it came to passe on the day that Moses had fully set vp the Tabernacle, and had annointed it, and sanctified it, and al the instruments thereof, both the Altar and all the vessels therof, and had annointed them and sanctified them,
2. That the Princes of Israel, heads of the house of their fathers (who were the Princes of the Tribes, and were ouer them that were numbred) offered:
3. And they brought their offering before the Lord, sixe couered wagons, and twelue Oxen: a wagon for two of the Princes, and for each one an Oxe, and they brought them before the Tabernacle.
4. And the Lord spake, &c.
HItherto of the sanctification which is generall and common: now Moses descendeth to particular lawes. This chapter containeth two thinges; first, the offering of the Princes: secondly, the speech of God to Moses. The offering of the Princes is set out by certaine circumstances, of the time when they offered, when Moses had fully set vp the Tabernacle, and had annointed and sanctified it, &c. of the persons which offered, the Princes of the Tribes, the heads of the house of their fathers: and of the place where they are offered, it was before the Lord. Then their offering is described by the particulars that were offered, which is performed ioyntly, or seuerally. Ioyntly, they brought sixe couered wagons and twelue Oxen, &c. I will not stand particularly to speake of the sanctifying and anointing of the Tabernacle, handled at large, Exod. 40, 9, 10. Remember in generall, that the Tabernacle was a type and figure of the Church,Willets Hexapl. in Exod. 36. which is a company of men acknowledging and worshipping the true God, whō Christ doth regenerate and sanctifie with his Spirit, and purposeth afterward to glorifie thē in his kingdome, 1 Iohn 2, 27. Moreouer consider, that these Princes heere described are called the heads of the house of their Fathers. This word is diuersly taken in the Scriptures. God is the head of Christ,Rainol. confer. with Hart. ch. 1 Christ is the head of man, and man is the head of the woman, 1, Cor. 11, 3. The head of Syria is Damascus, the head of Damascus, is Retzin, Esay 7, 8. The heads of the Leuites are put for the cheefest; and the Priest the head, that is, the cheefe Priest, Neh. 1, 16. 2 Chron. 31, 10. The King, the head of the Tribes of Israel, 1 Sam. 15, 17 The heads of housholders, the Elders, Exod. 16, 13. The head of the people, the foremost, 1 King. 21, 9. The head of the Mountaines, the highest, Esay 2, 2. The head of the spices, the cheefest, Exod. 20, 23. Among Dauids Captaines, the heads are the most excellent, 2 Sā. 23, 8, 13, 18. The Princes mentioned in this place, may after a sort be called heads in all these respects, because they are the cheefest, the foremost, the highest, and the most excellent. And albeit Kings and Princes abstaine from this title to be called heads of ye Church, as pointing out the soueraignty of Christ, and content themselues to be stiled supreme Gouernors, as appeareth by the oath of supremacy vsed among vs, yet we doubt not but they may be called by that name in a kinde & degree of resemblance, because they haue preheminence of place and gouernement ouer all people within their dominions.1 Sam. 15, [...] For if Samuel tell Saul, that when he was little in his owne sight, he was ordained to be made the head of the Tribes of Israel, being annointed King: it may be thought not vnlawfull, being rightly vnderstood, to giue Princes ye name of heads of their people. As for the Bishop of Rome, that challengeth this title, to be called head of the whole Church, wee cannot acknowledge him for any such head, but rather the taile, being indeed no sound member of the Church, but the head of the apostacy and falling away from the faith, prophesied of by the Apostle.2 Thess [...]. [...].
Touching the annointing oyle, wherewith the Tabernacle and the vessels thereof were annointed; signifying, that all the true members of the Church are endued with the graces of the Spirit: from hence the superstitious Romanists would gather their consecrating and hallowing of Churches with oyle and other ceremonies, and hold it vnlawfull to say their Masse in a Church not hallowed: yea, they will tell vs of much profite and many vses thereof, as the increase of deuotion, and the expelling of diuels. But hereby they run into sundry errors & abuses. They deuise and set vp a sanctificatiō without warrant of Gods word:Euery P [...] with thē [...] bap [...], [...] Bishops [...] may [...] Churche [...] also they [...] fer [...] [...] firma [...] [...] fore bap [...] they prefer their owne tradition before the institution of God: they commit idolatry in dedicating Churches to Saints: they make these ceremonies a part of Gods worshippe: they would bring in againe the types and shadowes of Moses law, which doe not binde vs, but are abolished: they make humane traditions and obseruations not grounded vpon ye Scripture, to be the meanes to stir vp deuotiō. Lastly, they teach, that by this vnholy hallowing diuels are driuē out of churches, wc are not cast out but by fasting & praier, Matth. 17, 21. [Page 437] As for that dedication of Churches which standeth partly in prayer grounded vpon the word, and partly in setting of them apart to holy vses, to the preaching of the word, to the administration of the Sacraments, & such like exercises of religion; we do no more condemne then Dauids dedication of his house which he had newly built, Psal. 30. who notwithstanding vsed neither crossings, nor tapers, nor such toyes as are taken vp and tollerated in the Church of Rome.
[Ver. 1. And it came to passe] Moses hauing prouided all things necessary for the seruice of God, mustered his army, diuided them into troopes and squadrons before remembred, and appointed them Leaders of all sorts: here he sheweth that the twelue Princes, the Captaines & Commanders of the Tribes, broght their offerings before the Lord, to wit, sixe couered wagons, and twelue Oxen to draw them, to transport in them (as they marched) the parts of the Tabernacle with al the vessels belonging thereunto. [...]ect. But were not these things to be carried vpon the Priests shoulders? What vse then was there, or what need of these wagons or chariots? The Sanctuary indeed or the most holy place, [...]wer. for greater respect and reuerence, was to be carried vpon the shoulders of the sonnes of Kohath, to whō the charge was committed; howbeit these wagons were appointed to carry and conuay in them the other parts of the Tabernacle, and the vessels thereunto belonging, and were deliuered to the Leuites for that seruice, namely to the sonnes of Gershon and Merari. Now, we must not forget that the people gaue before this gifts of great price, Exod. 35, 27. yet heere againe (seeing a want) they bring more, and that freely without coaction or compulsion, to finish and perfect fully the worke that was so happily begun. The doctrine [...]ctrine. [...]ood work [...]un must [...] be giuen [...]. from hence is this, that a good worke begun, especially furthering Gods worshippe, is not to bee neglected or intermitted vntill it bee brought to an end and to perfection. We see this in the booke of Ezra, chap. 5, 1, 2. the building of Gods house after the returne of the Israelites from captiuity had beene a long time hindred through the malice of their enemies, yet now they begin with good courage to set vpon the worke againe, being stirred vp by the Prophets, and neuer giue ouer vntill it was finished: and chap. 6, 14. they builded and finished the house of God and prospered. The like zeale & forwardnesse we see in Nehemiah, ch. 4, 3, 4, &c. he built the wall, which indeed was the first that was throwne downe, but the last that was set vp: by whose meanes all the wall was ioyned together, for the people had a minde to worke. When the Iewes had begun to destroy their enemies, they did not leaue the worke vnperfect, and therefore Ester required that it might bee granted to them, [...]e: 5, 13. to do to morrow as they had done that day, and that Hamans ten sonnes might bee hanged vpon the gallowes. Hence it is, that Elisha reproued the King of Israel, who smote vpon the ground three times and then stayed, saying vnto him,2 King. 13, 19. Thou shouldst haue smitten fiue or sixe times, then hadst thou smitten Syria till thou had [...]t consumed it, whereas now thou s [...]alt smite it but thrice. He began the worke of the Lord well, but he did not make a good end.2 Cor. 8, 10, 11 The Apostle perswading the Corinthians to liberality toward the Saints, willeth the readily to performe that which they had willingly begun. The reasons are plaine.
The God of heauen will prosper weake beginnings, Reason 1 if there be a readinesse and cheerefulnesse in vs. This should be a great encouragement vnto vs, as it was to Nehemiah, to arise and build the wall, seeing they had the promise of Gods prospering of the worke that was vnder their hands, Neh. 2, 20.
Secondly, if we looke backe we are not apt to Gods kingdome, Lu 9, 62. It is spoken indeed of the Ministery, which may fitly be called Gods Plough, as the Ministers are the husbandmen, the word is the seed▪ the heart of man is the field that is to bee ploughed vp, tilled, and sowed: but it is true also in al good things and euery worke of religion, if we giue ouer, we lose our labor, we misse our reward
Thirdly, it is better not to begin, then hauing begun, not to proceed: better neuer to lay the first stone in the building, then hauing laide a good foundation, not to make an end, because it will be said to our reproch, This man began to build, but was not able to finish, Luk. 14, 30. It is happened vnto such, according to the true Prouerbe, The dog is turned to his owne vomite againe, and the Sow that was washed, to her wallowing in the mire. 2 Pet 2, 22.
This serueth to reproue such as giue ouer Vse 1 their profession, which rest in a good worke begun, and in weake and small beginnings. They are like Balaam that wished hee might dye the death of the righteous, but he would go no farther. Or they are like the morning dew, which by and by the Sunne dryeth vp: or like Herod, that reuerenced Iohn, & did many things when he heard him preach, but he would not depart from all sinne, and obey whatsoeuer Iohn taught, Mark. 6, 20. and therfore it had bin as good he had done nothing Agrippa was perswaded somewhat to become a Christian, when he had heard Paul preach, but he would not become altogether such as he was, as Paul desi [...]ed, Acts 20, 28. The stony ground, being by nature hot, made the corne spring vp hastily and promise plentifull fruite to the husbandman; but when the Sun arose in his strength, it was quickly scorched & began by little and little to wither away: so is it with many hearers, they receiue the word with ioy, and beleeue for a season, but they want roote, and in time oftentation they fall away, Luke 8, verse 13. A falling backe into sinne is more dangerous then the relapse into an old sicknesse: this may endanger the body, [Page 438] but that endangereth ye soule; this may bring a temporall death, but that will bring a spirituall, nay an eternall death. Let vs therefore take the counsell of Christ giuen to ye Church of Ephesus, Reuel. 2, 5. Remember from whence thou art fallen, and do thy first workes, or else I will come vnto thee quickly and will remoue thy Candlesticke out of his place except thou repent. Austine saith well to this purpose;De Tempo. Serm. 182. Redeat homo per quotidiana lamenta, vnde corruit per vana delectamenta; As man hath fallen by vaine delighting, so let him returne againe by daily lamenting. Let vs make such a firme league and such a sure promise with religion, as Elisha did with Eliah, 2 King. 2, 6. As the Lord liueth, and as thy soule liueth, I will not leaue thee: so let vs say, with full purpose of heart & with a setled resolution, I will neuer depart from the faith, I will neuer leaue my obedience, I will neuer giue ouer true religion. Thus it was with Dauid, he stood not wauering in the matters of God, or houering vp & downe in the winde, looking for a change, but he had determined what he would do, Psalm. 119, 93, 106. I will neuer forget thy precepts, for with them thou hast quickned me. And afterward, I haue sworne and I will performe it, that I will keepe thy righteous iudgements. This was an holy oath, whereby he bound himselfe as it were in a statute from starting backe, that he might neuer entertaine any thought of giuing ouer his profession. Let vs set before vs euermore this example, let vs be constant and vnmoueable, abounding alwaies in the worke of the Lord, knowing that our labours shall not bee in vaine in the Lord.
Vse 2 Secondly, it reproueth such as stand at a stay, like the earth that neuer moueth: such as neyther go forward nor backward, but are alwaies the same men, and looke where you left them, there you shall be sure to finde them. These are earthly minded and sauour onely of the earth: yet they thinke themselues to be somewhat, and such as deserue highly to bee commended, because they do not goe backe, nor waxe worse and worse as others do. Thus while they compare themselues with those that are worse, they are growne into an high conceite that they are most excellent. But let them not deceiue themselues; they vse false weights and false measures to make triall of themselues, of whom I may say as the Lord doth of Belshazzar, Dan. 5, 27. Thou art weighed in the ballances, & art found wanting: for while they measure themselues with the mete-yard of others, they keepe a false measure in their owne house, which is an abhomination vnto the Lord, Prou. 11, 1, & 16, 11. Euery one must weigh himselfe, if he wold not be found too light, with the weights of the Sanctuary, and measure himselfe with the standard of the Scripture, comparing his workes with the word of God, and not with the life of other men, then he shall be sure not to bee reprooued.
Euery Christian is like the Sunne that neuer standeth still, but is euer in motion. If our conuersation be in heauen, we must be goers, walkers, runners: goers in the right way, walking toward our iournies end, and running in a race that we may obtaine. We must be as plants growing in the house of the Lord, Psal. 92, 13. Such as are planted in the house of the Lord, shall flourish in the house of our God. There must be none of Gods seruants that must be idle and stand still, doing nothing; they must be labourers that looke to receiue their penny when the euening cometh, Math. 20, verse 8. Hee that had receiued a talent, and digged and hid it in the earth, was accounted an euill and vnfaithfull seruant, Math. 25, 26. Who will entertaine a seruant, to giue him meate & drinke and wages, that will do nothing but looke about him, and neuer set his hands to worke? and shall we think that God will receiue such seruants into his house as sit still and will doe him no seruice at all? Shall we put our hands into our bosome, and neuer pull them out againe to imploy them as we ought to do? Let vs euermore bee doing somewhat that may please God: blessed is that seruant, whom his master when he commeth, shall finde so dooing.
Thirdly, such deserue to be reproued and Vse 3 to be ranged in the number of the former who hate and scorne those that go before them and beyond them in the duties of piety, in gifts of knowledge and vnderstanding. But we must take heed we do not oppose our selues against any worke of grace that is euident and eminent to be seene in any of Gods seruants. For this is as much as to hate and scorne the word of God, nay, the Lord himselfe; the Gospel of peace, nay Christ Iesus the author and first Preacher of it. It argueth a malicious heart against our brethren, and that in the highest degree, like Caine who hated his brother,Gen. 4, [...]. Heb 11, 4 because God accepted his offering. Malice against any man is an euill roote that bringeth foorth bitter fruites: to maligne any for his riches, for his peace, for his prosperity, is very dangerous: but to enuy him & repine at him for heauenly riches, for his soules health, for the peace of a good conscience, and for matters that concerne his euerlasting saluation in Gods Kingdome, is a thousand times worse then the malice of Saul against Dauid, or of Pharaoh against Moses and the Israelites. True it is, these sought their liues; but such desperate malicious persons that enuy glory and immortality, and heauen it selfe to others, do seeke the life of their liues: the other were guilty of the blood of their bodies whō they hated and persecuted; but these are guilty of the blood of mens soules, and their thirst cannot be quenched but by rasing them out of the booke of life. These are stamped with the image of Satan the old deceiuer, and the first enuious person that euer was, who being fallen into condemnation himselfe, enuied the [Page 439] standing of mankinde in the state of grace, [...], 4, 5. and therefore could not rest nor be quiet, vntill he had plunged man into the same gulfe of condemnation. So is it with these men, they are backward in the feare of God themselues, and they desire to haue all like them, to be backeward as themselues. Let vs take heed of such enuie, let vs barre no man of Gods Kingdome.
Vse 4 Fourthly, it is our dutie to proceed in sanctification, and labour to bring foorth fruite euermore in old age, Psal. 92, 15. Let vs leaue the principles of the doctrine of Christ, & go on vnto perfection, not laying again the foundation, Heb. 6.1. Let vs not thinke wee haue attained vnto perfectiō, but forget that which is behinde, and endeauour to that which is set before vs: let vs presse toward the marke for the price of the high calling of GOD, that so we may apprehend that for which we are apprehended of Christ Iesus, Phil. 3.13.14. Let vs cleanse our selues from all filthynesse of the flesh and Spirit, perfecting holinesse in the feare of God, 2 Cor. 7, 1. True it is, that albeit the good worke begun in vs be but as a sparke of fire kindled in wood, or a yong plant newly grafted in the stocke, or as a drop of raine fallen into the earth, yet Christ Iesus doth accept of the truth & sincerity of the new work wrought in vs, be it neuer so small: howbeit we must not euermore be as smoaking flax, & as bruised reeds, and as new-set plants: wee must not still be weaklings, but as the graine of Mustard seede, which is one of the least of the sorts of seedes, but it groweth great, and becommeth as a tree, and the birds of the aire builde their nestes in it, Math. 13, 32. Or like vnto leauen, which though it be small, yet being hidden in three measures of Meale, the whole is leauened, verse 33. Therefore it behooueth vs, as we haue receiued how wee ought to walke and to please God, so to abound more and more, 1 Thess. 4, 1. Notwithstanding, we must take heed that we doe not glory in our owne strength, as if we were able to do the will of God touching our sanctification of our selues without the helpe and assistance of the Spirit of God, without which we can do nothing at all. True it is, the Apostle willeth vs to worke out our saluation with feare and trembling: howbeit, lest any should trust in himselfe as if hee were something, or build vpon the freedome of his owne will, he addeth in the next words, It is God that worketh in vs the will and the deede, of his good pleasure, Philip. 2, 12, 13. It is a notable token of our continuance in good things, and a comfort to our consciences that we shall perseuere vnto the end, if we haue a care to goe forward, and to make our good workes moe at the last then they were at the first.
[Verse 2.] The Princes of Israel, Heads of the house of their Fathers offered.] Here we haue another circumstance to be considered, to wit, a description of the persons that offered: they were the Princes and Rulers, the heads of the people. And albeit they onely are expressed, yet they brought their offering in the name of the whole Tribe, as appeareth by the largenes of the offering, and by the first Prince that offered. Thus we see that they being set vp in high place aboue others, do also goe before them and giue them good example in the best things, & seeke to further them in Gods worship. We learne hereby, Doctrine. that albeit God be to be serued of all,Such as are of high st place, ought to bee more forward in good things then others. and that all persons should shew themselues forward and ready to further the worke of the Lord, yet aboue all other, the chiefe and heads of the people, are to be guides of the way, and leaders vnto the rest. The Prophet teacheth, that vnder the Gospell Kings shall be nursing Fathers, and Queenes shall be Nursing mothers to the Church, Esay 49, 23. Dauid exhorteth Kings to be wise, and the Iudges of the earth to be instructed, to serue the Lord with feare, and to reioyce with trembling, Psa. 2, 10, 11. When the people saw the zeale and feruencie of Hezekiah, that he spared no cost to further the worship of God, it kindled in them a loue to do his seruice, and they reioyced exceedingly, 2 Chron. 30, 24, 25. Such therefore as are aduanced aboue the people as the head is aboue the body, ought to be more zealous & forward in the waies of God, then others that are of the lowest sort.
Thus it ought to be, because they must Reason 1 know they lye open to iudgement as well as others, if not before others. Topheth is prepared of old for the King as well as for the subiect: It is made deepe and large as well for the one, as for the other, Esay 30.33. God accepteth no mans person. Nay, they are for the most part chiefly pursued and ouer-taken with iudgements, as Ezra 7.23. Artaxerxes decreed, that all should returne and build the house of the God of heauen: For why should there bee wrath against the Realme of the King and his sons? And to this purpose it is saide in the Psalme 82, 6, 7. I haue saide ye are Gods, and all of you are children of the most high: but ye shall dye like men, and fall like one of the Princes.
Secondly, they sinne by their example, and giue offence vnto others. When they fall, they make others fall with them, as a mighty Oake casteth downe the low and little shrubs that grow nere it. So then, they offend not only by their owne transgression, as a priuate man, but all their actions are exemplary, and they bring a great scandall vnto others. They are as a city set vpon an hil, or as a light vpon a Beacon that is seene farre and neere: when they sinne they make others sinne with them. For this cause Salomon saith, Prou. 29.12. If a Ruler hearken to lyes, all his seruants are wicked.
Thirdly, wherefore are they separated in calling and condition? and why are they aduanced to honor? Is it to magnifie themselues? is it to sit at ease? or to liue in pleasure? or to delight them in their high titles? or to please [Page 440] themselues to see others creepe and crouch vnto them? No, but to be pillars in the house of God, and to serue the Church. Hence it is, that Nehemiah saide,Nehem. 6, 11. Should such a man as I fly? Or who is there that being as I am, would goe into the Temple to saue his life? As if hee had sayde, Should I flye that am a Ruler of the people? I will not doe it. And Mordecai perswadeth Ester to goe in to the King, and to aduenture her life for the deliuerance of the Church by this reason, chap. 4.14. Who knoweth, whether thou art come to the kingdome for such a time as this? Hee putteth her boldly in minde, that God had aduanced her to honour, and made her inherite the throne of glorie, to the end she should honour him againe, and referre all the glory she had attained, to the setting forth of his glorie.
Ʋse 1 This teacheth vs, that it is a dangerous state where are no Leaders or Rulers to goe before the people, and to hold them in Gods seruice: there of necessity godlinesse must decay, Iustice fall to the ground, and all duties of Religion sinke downe, as in an army where are no Commanders, in a family where are no Gouernours, in a ship where are no Pilots, what is there but all disorder and confusion? The last part of the booke of Iudges, setteth forth the truth heereof at large: the Israelites corrupted themselues with Idolatry, they defiled the worship of God, and God gaue them ouer to a reprobate minde to doe those things which are not conuenient, being filled with all vnrighteousnesse, fornication, and such like wickednesse: and what was the occasion of al? Iudg. 17 & 18. & 19. In those dayes there was no King in Israel, but euery man did that which was right in his owne eyes. And it is obserued by the Author of that Booke, that the people feared the Lord all the dayes of Ioshua, a godlie Gouernour, and all the dayes of the Elders that out-liued Ioshua, who had seene all the great workes of the Lord: but when they were dead and buried, The children of Israel did euill in the sight of the Lord, Iudg. 2, 7, 11. and serued Baalim. Wee must therefore needes acknowledge the happinesse and blessednesse of that people, that haue godly Gouernours, such as Moses, and Ioshua, and Dauid, and Iehoshaphat, and Hezekiah, and Iosiah, and such like, to teach them, and guide them in the wayes of godlynesse. This is a great mercy and fauour of God.
Ʋse 2 Secondly we may conclude, that wretched and miserable is their condition, where Gouernors are cold and carelesse in Gods seruice, and enemies to the aduancement of his glory. The Prophet sheweth, that the Chiefe had no knowledge, and the great men had broken the yoke, and burst the bonds. Woe therefore vnto the Land, the Lord would visit for these things, and his soule be auenged on such a nation as this, Ier. 5, 5, 9. If it be within the walles of a priuate family that zeale be found in the Gouernours, it will appeare oftentimes in the lowest seruant which goeth to the doore, as in Rhode, Acts 12, 14. She dwelled in a godly family, where manie were gathered together in prayer, intreating the Lord to work Peters deliuerance: & when she heard his voice standing without, and knocking at the doore, shee could not open the gate for gladnesse▪ but ran in to acquaint them with that glad tidings. If Cornelius bee a deuout man, and one that feareth God, hee shall haue seruants and soldiers to attend vpon him to be deuout also, Acts 10, 2, 7. If the Courtier or Nobleman whose sonne was cured, do beleeue, his whole house will beleeue also, and follow his example, Ioh. 4, 53. If the Iaylor desire to know how to be saued, and if once himselfe become a beleeuer, he shall not beleeue alone, his houshold will beare him company, and enter into the way of saluation, Acts 16, 34. Abraham is noted to bee the Father of the faithfull, and we see hee was not without a faithfull seruant, not onely faithfull to his master, but faithfull to God, and therefore also to his master. This is noted as the chiefe cause that religion so much prospered at Thessalonica, when the Gospell was preached and published there, the Noblemen did embrace it, Acts 17. If the raine once fal vpon the mountaines, it will quickly water the vallies that are beneath, like the precious oyntment powred vpon the head of Aaron, yt ran downe to the skirts of his garments, Ps. 133, 2. When the Gospel was preached at Berea, and such as were of noble birth tooke hold of it, and they that were honorable by calling, embraced & beleeued it; then, not a few, but many in number followed after them, with all readinesse, Actes. 17, 11, 12. I am not ignorant, that diuers of our latest and lernedest Expositers vnderstand the words otherwise,Bez [...] [...] Act [...] [...] [...]i [...] [...]n [...] Testa M [...] [...] and thinke they are called Noble, not in regard of their birth or blood, but of their beleefe; as indeede true Piety is true Nobility, and true Religion is the truest Honor. Howbeit, I rather vnderstand the word in his proper and naturall signification, for these causes. First, it is not needfull to flye to a figure, when the proper signification of a word standeth, and contayneth nothing vnder it either against the doctrine of faith, or the instruction of life, or the truth of the historie. Secondly, Luke vseth this word in this signification, as also others: for such as are noble by birth, and not otherwise, as Luk. 19, 12. 1 Cor. 1, 26. Thirdly, the Euangelist hath relation to that which hee noted before in this chapter, where he saith, That not a few of the cheefe women beleeued (verse 4.) that were at Thessalonica, howbeit they were more noble that were at Berea, who searched the Scriptures dayly, whether those things were so. Lastly, in these words a reason is rendred, how it came to passe, that the Gospell tooke such good effect and gained so many soules to God,Ca [...] [...] in A [...] 17. euen because the Nobility and honorable personages gaue their names to Christ, & were not ashamed to professe it. The multitude followed their example, as commonlie [Page 441] they do imitate the actions of their Leaders. The Poet could say,
The people cast their eyes vpon their Rulers, neither are they ordered so much by their lawes, as they are by their liues. O that they which are in authority would consider this, that the eyes of all men are vpon them: O that they wold seriously bethink with themselues, what good they might do, by embracing religion, and by countenancing them that are truly religious: or if this will not enter into them, and that their honors do so dazle their eyes that they cannot see the truth hereof, O that they would at the least learne what hurt they do, what backwardnes they cause, what coldnesse in Religion they procure, and what floods of wickednesse they bring in! Doubtlesse, if they did at any time meditate on these things, and weigh in indifferent ballances either the one or the other, it were enough to turne, nay to breake their hearts, and to put greater loue and zeal into them of Gods glorie. For if the Gouernours of a Family bee luke-warme, it may be easily obserued, that their children which follow them, their seruants which attend vpon them, and all the rest of the house which are guided by them, are neither hot nor cold. And if it fall out that the Heads of the house be prophane and irreligious, there is nothing to bee perceyued in that whole family but notable fruites of infidelity, swearing, blaspheming, breach of the Sabbath, contempt of the word, brawling, contention, and all kinde of wretchednesse and wickednes. If Saul begin to persecute Dauid, he shall get many diuellish Doegs to snarle at him, [...] 22, 9. & [...] & 26, 1. [...], 19. and finde many hollow-harted Keilahites to betray him, & haue many pestilent Ziphites offer themselues to discouer where hee hideth himselfe in strong holds; all as his seruants to helpe him forward in his wickednes. If Caiaphas sit in iudgement to arraigne & condemne Christ, [...] 26, 69. [...] 14, 66. [...] [...]2, 25. [...] 9, 17. all his seruants and his maides will bee ready in the hall and at the doore to set vpon his disciples, and to follow the humor of their master, so that euen the damosel that kept the doore could not let Peter alone, but must assault him. How then can we but acknowledge that it is a very happy thing to inioy godlye Magistrates and Christian Gouernours? how much encouragement Inferiours haue by thē, and how sweet a liberty they finde, cannot be expressed. O that we could learne to prize & value this blessing as we ought! It is not a generall benefit to be found in all places: ye godly haue oftentimes much disturbance, and suffer many taunts and checkes euen for their profession sake in prophane places. & liuing vnder prophane persons. For albeit all Magistrates and men in authority (though their office be not great) are set vp for the punishment of euil dooers, and for the praise of them that do well, 1 Pet. 2, 14. yet oftentimes they turne the edge of the sword the wrong way,Rom. 13, 3. and are a terror to good works, but not to euill.
Lastly, hauing receiued so great mer [...]y frō Ʋse 3 God, and continued among vs, to haue such as are cheefe ouer the people to be cheefe also in piety, and to go before them in all good [...]onuersation, whether they be such as bee in the house, or out of the house: it is our duty to fal downe before the Lord, and to acknowledge this blessing. Oh that men would praise the Lord for his goodnes, and for his wonderfull workes to the children of men, Psal. 107, 8. So did Hiram the King of Tyre, reioyce greatly when he heard that Salomon was annointed King in the roome of his Father, and said, Blessed be the Lord this day, which hath giuen vnto Dauid a wise sonne ouer this great people, 1 Kin. 5, 17 The like we see in the Queene of Sheba, when she had seene his workes, and heard his wisedome, she said, Blessed be the Lord thy God which delighted in thee, to set thee on the throne of Israel, 1 Kings 10, 9 because the Lord loued Israel for euer, therefore made he thee King, to doe iudgement and iustice. And doubtlesse, if wee knew the want of such Princes, as our brethren and sisters in former times did, when they were shut vp in prisons, and burned to ashes, we would acknowledge the necessity of performing this duty. It is recorded in 2 Chro. 17, 7. that Iehoshaphat, who is renowned for his piety and aduancement of true religion, sent out his Princes to teach in the Cities of Iudah: not that they did take vpon them the duty of the Priests, or vsurpe the office of the Prophets; but because they did backe, countenance, & authorize the Leuites, they did embolden & encorage the Prophets. This made an easy way and passage for the receiuing and entertaining of true religion among the people with much more readinesse and cheerefulnesse then otherwise would haue bene. For when they saw and considered, that such noble and worthy persons were the aduancers and vpholders of the common Faith, they were the more stirred vp to a zelous professing and a carefull embracing, and a sincere obeying of the truth that was taught. Seeing therefore such good Princes are such great pillars of the Commonwealth, of the Church, and of Religion; the losse of them when they are taken away, is one of the greatest losses, & threatneth the ruine and hauocke of all that is good. When the good King Iosiah was taken away, Lam. 4, 20. being taken in the snare vnder whose shadow they liued in peace, all Iudah and Ierusalem mourned for him, and spake of him in their lamentations to this day, and made them an ordinance in Israel, 2 Chr. 35, 24 Zach. 12, 11. For as the enioying of them bringeth many blessings, that wee may quietly resort together to the hearing of the word, and peaceably sit vnder our Vines and Fig-trees, and reason of the wayes of the Lord, as it was [Page 442] in the daies of Salomon, when no man may doe what seemeth good in his owne eies (as in the want of them:) so the taking of them away is the cause of many euils & of much wickednes, whereof we may say as Christ doth in another case,Math. 24, 8. [...] All these are the beginnings of sorrows. True it is, that the religion of God and the doctrine of the Gospel do not so stand in neede of the help of man, as though they must fal whē they fal, because they are set vpon such a sure foundation that no force or power of mā can shake them or destroy them, and they tooke firme root and spred far and neere vnto all quarters, before any Christian Magistrates embraced them, nay while they remained vtter enemies vnto them, and open persecuters of them; neuerthelesse it pleaseth God to vse them as his chosen instruments, and by them to bring many thousands to the knowledge of the trueth, and consequently to the kingdom of heauen, who otherwise through their ignorance wold not see it, or through their carelesnesse would not regard it, or through their vntowardnesse would not accept of it.
10 And the Princes offered for dedicating of the Altar, in the day that it was annointed, euen the Princes offered their offering before the Altar.
11 And the Lord said vnto Moses, &c.
We heard before of the offering performed ioyntly by the Princes: now let vs see the Offerings which they brought seuerally. For besides the Chariots and the Oxen, each of these great Commanders of the people and Heads of the Tribes offered vnto God for his seruice in the Tabernacle, a Charger of fine siluer, waighing 130. shekels, a siluer Boll of 70. shekles, and one Spoone of ten shekels of Golde, full of Incense: al which they performed at the same time when the Altar was dedicated to God by Aaron, and before they marched from Sinai (where the Law was giuen) toward their conquest of the promised land. The waight of all the 12. siluer Chargers, and 12 siluer Bolles amounted vnto 2400 shekels of siluer, & the waight of Gold in the Incense spoones, did amount to 120. shekels of Gold which maketh of shekels of siluer 1200. euery shekel of Gold valewing ten of siluer: so that the whole sum which they offred at this time, was about 420 pounds sterling. These Princes offered before with men and women, yet now they come againe, & thinke they can neuer do enough toward the furtherance of the Tabernacle & the worship of God. The doctrine Doctrine. from hence is this, that they which haue most outward blessings & greatest ability must be most forward in Gods worship and seruice.They that ha [...]e t [...]e greatest ability & guts, mu [...]t bee m [...]st [...]orw [...]rd in Gods seruice. In Ezra it appeareth, they al gaue according to their ability, chap. 2, 9. The chiefe of the Fathers, when they came to the house of the Lord, offered freely for the house of God, to set it vp in his place. So in Nehemiah it appeareth how bountifull he and the Princes, and the people were: They gaue much siluer and gold to finish the worke of the Lord. The examples of Dauid and Salomon in this kind are very euident and apparent, for yt which one of them prepared to the work, and the other employed and bestowed vpon the worke, is exceeding great, as appeareth in the holy history, 1 Chron. 18, 11. &c.
And so much the rather we should employ our blessings and gifts to the seruice of God,Reason and so giue them after a sort to him that gaue them first vnto vs, because it is a sign that our affection is set vpon the worship of God, and an assurance to our owne hearts, that we loue him and his house, 1 Chro. 29, 3, 4. where Dauid sheweth, he gaue 3000. talents of golde, of the gold of Ophir, and 7000. talents of refined siluer, because he had set his affection to the house of his God. On the other side, where is no liberality, we may conclude there is no worship of God. Secondly euery one is bound to glorifie God with his riches, knowing that they are but stewards and dispensers of them, of which they must giue an account vnto God, Luk. 16, 2. To this end hath God bestowed them, and to this end we haue receiued them, and therefore to this end they should bee employed. Thirdly, this is a certain rule, that To whom soeuer much is giuen, of him shall much be required, Luke 12, 48. Hee that hath little committed vnto him, hath the lesse account and shorter reckning to make, but to whom men haue cō mitted much, of him they will require more: so is it with God: if he haue left vs fiue talents he will aske fiue of vs againe; and according as God hath put vs in trust with litle or much, we must know that he looketh for this at our hands, that we bee ready to employ little or much vpon his seruice, euery one according to his ability.
This serueth to reproue the forgetfulnesse and vnthankfulnes of such, as neuer consider Vse 1 the end wherefore God hath blessed them, giuing themselues wholly to carnall liberty and security, and so are more backeward in good things, then if they had neuer receiued so many and so great blessings from God. Hee hath a plentifull store-house, and a treasurie of all treasures: out of this he dealeth with vs, and distributeth vnto vs plentifully. The Apostle giueth the Church a watchword, and it is very needfull he should doe so, that in all things they should be thankefull, 1 Thess. 5, 19. This is the cause why the Israelites were forwarned to take heed to themselues, euen before they entred into the land of promise, Deut. 6, 10, 11, 12. and should possesse great & goodly Cities which they neuer builded, houses full of all manner of furniture and garnishings and ornaments which they neuer stored, vineyards & Oliue trees which they neuer planted, Welles of water which they neuer digged, and fieldes of Corne which they neuer sowed; then they ought neerely and narrowly to looke vnto [Page 443] themselues. And why then, rather then at another time? Because riches and pleasures, abundance and ease, would be such baits, that they should then be in greatest dangers (more then when they liued in the wildernesse) to bee drawne by them to forget Gods mercies, by which they were deliuered out of many miseries. They thought they should then bee safe enough, if once they were come to set foote in the land; howbeit Moses telleth them, that then remained the greatest danger of all. They must stand in feare lest they be choaked with these thornes, lest they bee entangled in these snares, lest they suffer ship-wracke at these rockes, lest they be ouercome with these tentations, & lest they be drowned in these deepe waters, Luk. 8.14. 1 Tim. 6, 9. This is the corruption of our nature, and the poison of sin, it turneth good into euill, as an euill stomacke doth the daintiest and best meates. Wee doe commonly abhorre him, and speake all maner of euill of him, [...] vnthank [...] person i [...] [...]monly [...]orred. who hauing receyued manie benefits and good turnes, forgetteth his Patron and benefactor, when once he is aduanced and promoted to honour; like Pharaohs Butler, who hauing receiued good from Ioseph, forgate him when he was restored vnto his office, and deliuered the cup into the kings hand againe; albeit Ioseph had said vnto him, Gen. 40, 14. Thinke on me when it shall bee well with thee, and shew kindnesse I pray thee vnto mee, and make mention of me vnto Pharaoh, and bring me out of this house. An vnthankful person euen vnto men, is iustly abhorred: how much more then vnto God the most bountifull Patrone! Common experience teacheth, that commonly men are much worse for Gods benefits, [...]n are com [...]nly the [...]rse [...]or gods [...]efits. and grow more prophane and presumptuous in sinning against him through the plenty and abundance of earthly blessings. Dauid we know was none of the worst men, but one of the best according to Gods owne heart, yet hee saieth of himselfe while he enioyed the world at wil, I saide in my prosperity I shall neuer be moued. Psa. 30, 6, And in another place, It is good for mee that I haue beene afflicted, that I might learne thy statutes: Before I was afflicted, I went astray, but now haue I kept thy word, Psal. 119, 67, 71. And therefore his benefites did him not so much good as his chastisements, they did not further his saluation so much as his corrections. Ieremy speaketh of the church vnder the name of Ephraim, [...]. 31, 18. that it was as an vntamed Calfe, till God chastened it. Manasses learned more at Babylon, then at Ierusalem; as he lay in prison, then as he sate vpon his throne: for in peace & prosperity hee fell to Idolatry, to sorcerie, to cruelty, and to all kinde of impiety; but when he was carried away captiue, he besought the Lord his God, who neuer thought he stood in need of him before;Chron. 33, [...], 13. He humbled himself greatly before the Lord God of his father, who despised him before in the pride of his heart; and hee prayed vnto God earnestly, who neuer prayed vnto him before. The blessings of God indeede ought to vnite vs more closely and conscionably vnto him: howbeit it is a rare thing to finde, that benefits knit our hearts more neerely vnto GOD. Shew me that man among a thousand that can truly say,A rare thing to finde that man▪ who is brought nerer to God by his benefites. the benefites of God haue made him sounder in the faith, and better in his obedience, vntil he haue bene taught and trained vp in the schoole of affliction, and tried in the furnace of aduersity. God hath two school-houses in which he doth instruct his schollers: the first is the school of prosperity: there he speaketh to vs, but we are deafe and cannot heare; there he teacheth, but we are dull and cannot learne. We are non-proficients thogh we tarry long in this schoole; not through anie default either in the master, or in the lesson, or in the schoole, but through defect in the scholler onely. He is constrained therefore to put vs into his other schoole, this is the schoole of affliction, many profit here that could not profit before. For the heart of man is naturally puffed vp with prosperity, so yt it cannot work in him the performance of greater dutie and sounder obedience, as it ought to do. Ther are ten lepers in the Gospel, clensed of a foule and filthy disease; but when once they saw they were cured & recouered, they forgat who had clensed them, how they were clensed, of what they were clensed, and wherefore they were clensed; only one of them was found to return and giue God thanks.Luke 17, 15. When Christ had found the impotent man yt had lien 38. yeeres at the poole of Bethesda, he saw it was needful to put him in minde, to take heed he sin no more, lest a worse thing come vpon him: Iohn 5, 14. for he knew he was ready to forget what he had bin, & how great things he had done for him, and to please himself in the present condition wherein hee was made whole, & therfore would haue him consider what he might be in time to come, and feare a future relaps into ye same, nay into greater euils. He to whom 10000. talents were remitted, shewed not mercy again for ye mercie that he had receiued: this was all the fruite of his thankfulnes that he yeelded, Hee caught his fellow-seruant by the throat, Math. 18, 18. who owed him onely an hundred pence, bidding him presently to tender paiment. Iehoash the King of Iudah was preserued by Iehoiada, and set in the kingdome yt had bin vsurped by the tirany of Athalia, and through the massacre of the blood-royall; yet this was all the thankfulnes that he shewed for the Fathers kindnes,2 Chro. 24, 22 he slew his son because he reproued their Idolatry and Apostacy, and so he remembred not the benefite of life & kingdom, and education that he had receiued, without which, he had not liued, nor reignd, nor receiued the knowledge of the truth. Seeing then, we are so prone of our selues to forget what ye Lord hath done for vs, and to returne him the praise, we must be watchful ouer our corruptions, remembring what God hath done for vs.
Secondly, it reproueth all idle and negligent teachers, who haue receiued many good giftes Vse 2 & graces profitable for the Church of God, & [Page 444] yet neuer vse them, like the couetous person yt hoordeth vp great treasures, but suffereth no man to be the better for them: like the sluggish seruant in the Parable, who hid his masters mony in the earth, but wold not employ it:Math 5.15. & 25, 25. or like vnto those that couer the Candle vnder a bushell, that it can giue no light vnto [...]em that are in the house, whereas it should be set vpon the table, that all might haue the vse of it, and benefit by it. Wherfore hath God giuen greater gifts, but that such should take greater pains? How many are there that desire great liuings, but they do not desire to bestow great labour among them? Our reward shall not be according to our giftes, but according to our labors. For as many may haue great gifts, and yet bestow little labour, so they may haue great giftes, and yet haue little or rather no reward, except it bee for their negligence. Certainly there are many that are rich in gifts, who notwithstanding haue but a poore people; for they keep all knowledge to thēselues, and impart nothing to others. Such carrie the bag with Iudas, but betray good christians for thirty shekels of siluer. They regard not what become of Gods people, so that they may enrich themselues, who cause the people of God to perish, and themselues perish through Balaams wages that sticketh vnto them.Esay 56 10. They are dumb dogs that neuer haue enough: they cannot barke, they run after their own gain. They neither enter into the kingdome of Heauen themselues,Luke 11, 52. neither suffer them that would enter. It is a great sin for any to hide their gifts. We must be as Iohn the Baptist, he was a burning and a shining lamp,Iohn 5, 35. and the people were willing for a season to reioyce in his light. So the Apostles were made the lights of the world; Math. 5, 14. and they made their lights shine before men: For God that caused the light to shine out of darknes, shined into their hearts, to inable them to giue the light of knowledge vnto others, 2 Cor. 4, 6. The Ministers are the salt of ye earth, to season the hearts of men.
Vse 3 Thirdly, it reproueth idle professors that wil do nothing, like Demas and the rich glutton, that feed themselues, & enrich their own coffers, but will doe no good, either in the maintaining of Gods seruice, or toward the releeuing of the wants & distresses of others. Such are as c [...]tous Nabal, that would let Dauid being in necessity to haue nothing: or like to Laban, that grudged yt Iacob should haue any thing. These do no good but to themselues, if to themselues. What account wil these giue of their stewardship, who forget that they are stewards? It had bin better they had neuer receiued any blessings, then to make none ye better for them, no not themselues. The earth that is ful of Mines of gold, is barren to bring forth any thing else, as grasse, and corne, and trees, and herbes for the vse of man: so the wretched soule that thirsteth after siluer and gold, & busieth it selfe day and night to heape vp riches, cannot bring forth any other fruit, neither do any seruice to God, or to the commonwealth, or to the church, or to himself.1 Tim. 6, [...] Couetousnesse is the root of all euill, and therefore it is extreame folly to delight so much in it. He that is to ascend to the top of an exceeding high Mountaine, should do maruellous foolishly, if hee should bind heauy burthens on his shoulders, and tie bolts and fetters to his feete, because whatsoeuer he shal pretend, he maketh it manifest, that he neuer meaneth to mount vp to ye top therof: so likewise we being called to dwell in the holy hill of the Lord, and to seeke those things which are aboue, Psalme 15, [...] Colos. 3.1. where Christ sitteth at the right hand of his father, if we clog and cloy our selues with so many impediments, & lade our selues with so many burthens of earthly cogitations and practises, we shew plainely that our conuersation is not in heauen, and that we regard not to ascend vp to that place. Rich men therfore that haue receiued this worlds goods, and yet wil do no good with their goods, are worthily to be reproued, because they haue receiued much, and are therby enabled to do much good, & yet wil performe nothing at all. Rich men without religion & knowledge of God, withou [...] loue of his seruice, and conscience of holy [...]s, haue much to answer for themselues. They haue a thousād times more means to do good then the poore haue, yet they do lesse: their hands are tied, their eares are stopped, their eies are closed, their hearts are hardned.Luke 16, 9. They might make to themselues Frends of the Mammon of vnrighteousnes, that whē they fail, they may receiue them into euerlasting habitations: but they regard no such friends, they make more account of their fading Mammon, then they do of those euerlasting habitations. They haue more time and leisure to spend in reading the Scriptures, and in getting of knowledge, then the meaner sort who are much distracted to prouide for their families; & yet commonly they bestow least time that way, and for the most part haue lesse vnderstanding in the best things. The Apostle denounceth a woe against such vnconscionable and irreligious men, that heape vp treasure together for the last daies, Iames 5, 3, [...] that liue in pleasure vpon the earth, that grow wanton, & nourish their hearts as in a day of slaughter. Let all such at the length remember what they haue receiued, let them learn to be rich in good workes, to do good, to be ready to distribute and to be willing to communicate, laying vp in store a good foundation for themselues against the time to come, yt they may lay hold on eternall life. And touching the vse of their outward blessings, and the employing of thē to the right end, let them remember the words of Christ, Luke 11, 41.Luke 11, 41. Giue almes of such things as you haue, and behold all things are cleane vnto you.
Lastly, seeing such as haue receyued outward blessings, ought to bee most forward to Vse 4 do good with them, we must know yt thus also it ought to be in spiritual blessings. If we must be faithful in that which is the least, wee must [Page 445] much more be faithfull in the greatest: and if we be vniust in little, we will be vniust also in much. God hath in great mercy giuen vs many meanes to abound in heauenly graces, so that concerning the time we might haue been such as might be sufficient to bee teachers of others; yet we haue need that one should teach vs the first principles of the Oracles of God, and haue need of milke rather then of strong meate, Heb. 5.12. being altogether babes and vnskilfull in the word of righteousnesse, not hauing our senses exercised to be able to discerne between good and euill. They therefore are in a wofull and wretched estate, that haue long liued vnder the preaching of the word, the meanes of regeneration in this life, and of saluation in the life to come, and yet are more ignorant, faithlesse, fruitlesse, disobedient and prophane, then such as haue had no such meanes, nor liued where the sound of the Gospel hath beene so plentifully heard. Hence it is, that Christ denounceth fearefull woes against Bethsaida, Corazin, and Capernaum, where he had preached many Sermons, and wrought many miracles, he threateneth to cast them downe to destruction, and telleth them that it should be easier for Sodome and Gomorrha in the day of iudgement, then for them, Matth. 11.24. The Sodomites had an heauy punishment in this life to be destroyed with fire and brimstone from heauen, and to taste of a more heauy iudgement of fire and brimstone that burneth in hell; and yet those vnthankefull cities that brought not foorth the fruits of the Gospel shall haue sorer iudgment for their disobedience at the day of iudgement, when the Iudge of all the world shall appeare to iudge the quicke and the dead. If a man after he haue receiued some benefit from another, shal presently fly in his face and offer him open wrong and iniury, it is certaine that ye iniury & indignity is much more grieuous then if he had receiued no benefit of him at all: so when a sinner hath receiued great and singular benefits from God, his sinne is made the greater by offending him. What blessing is greater then the word, when the kingdome of heauen is offered and opened vnto vs? and what sinne can be so great as to reiect it, and to account our selues vnworthy of eternall life? Let vs therfore take heed how we vse his gifts, and endeuour to profit by the meanes that he affordeth vs for our saluation, lest it goe worse with vs, then with the Turks and Infidels. For except our righteousnes exceed others, certainely our punishment shall be greater then theirs: and then it had bin better for vs that we had neuer heard the preaching of the Gospel, then hauing heard it, proudly and presumptuously to reiect it.
18 On the second day Nethaniel the sonne of Zuar Prince of Issachar, did offe [...].
19 He offered for his offering one siluer, &c.
In these words, as also before, and in the words folowing, we see what is offred, to wit, siluer and gold, they spare nothing, they are no niggards, they bring the best things that they haue. Neither doe they bring the best in a sparing maner, but they deale bountifully and liberally. The doctrine Doctrine. offered & the duty required from hence, is this, We must serue God with the chiefest and choisest things we haue,We must seru the Lord with the best things wee haue. and imploy the best things that are fit for his seruice, and that in a large and liberall maner, according to our seuerall places, persons, callings, conditions, and abilities. We reade that to further the building and furnishing of the Tabernacle, men and women as many as were willing-hearted, brought bracelets, earings, rings, Exod. 35.22. and tablets, precious stones and iewels of gold; euery man that offered, did offer an offering of gold vnto the Lord, no man came empty.Verse 27. So did the Rulers & Princes: yea they were so forward, that the workemen complained that the people brought too much for the seruice of the work which the Lord commanded them to make.Exod. 36.5.25.1.2. How farre are we from this in our dayes? may we say of our times, The people bring much more then enough for the worke of the Lord? Oh that we might come but one degree behind them; that it might be said, our people bring enough? But we cannot truely testifie so much. The Israelites thought they neuer brought enough, we thinke we neuer bring too little. They offred more thē they were cō manded, we bring no more then we are compelled & constrained to bring. They brought willingly, we giue grudgingly. They offered with a glad and cheereful heart, we will do no more then Law vrgeth, or not so much. They brought of the best, we think the worst good enough for God and his worship and his Ministers. The Prophet Malachi, cryeth out against this sinne, chap. 1.14. Cursed be the deceiuer which hath in his flocke a male, and voweth and sacrificeth vnto the Lord a corrupt thing: for I am a great king, saith the Lord of hostes, and my Name is dreadfull among the heathen. The Spirit of God commendeth Araunah for his forwardnes & bountifulnes in Gods seruice,2 Sam. 24.22. Let the king take and offer what seemeth him good to the Lord; behold heere are oxen for burnt sacrifice and threshing instruments of the oxen for wood: all these as a king he gaue vnto the king. This also appeareth notably in Salomon, touching the building of the Temple,1 King 5.17. and 8.63. and 6.21, 22. 2 Chro. 30.24. The king & al Israel offered sacrifice with him, 22000. oxen, & 122000. sheepe at the dedication of the house of the Lord. The like we see in Ezekiah: and if we go no farther thē to Abel in the beginning of ye world, he shewed forth the practise of this duty, for he brought of the firstlings of his flock,Gen. 4.4. and of the fat therof vnto the Lord, and if he had had a better thing to bring, no doubt hee would haue brought it. So that this hath bin the practise alwaies of the best sort, to offer in the best manner the best they haue, vnto the best, that is, to the Lord himselfe.
Reason 1 This they did that God might euermore dwel among them according to his promise, Exod. 25.3, 4, 6, 8. A great iudgement it is to haue him leaue vs and depart from vs. Nothing driueth him away sooner and causeth him to deny his presence, then our dealing deceitfully with him. Secondly, if we giue not to God of the best, the worst sort shall rise vp in iudgement and condemne vs, the very idolaters that worship the workes of their owne hands,Rom. 1.25. and turne the trueth of God into a lie, shall goe before vs into the kingdome of heauen: they thinke nothing too much, they are content to spoile themselues that they may adorne their idols, Exod. 32.2, 3.Exod. 32.2.3. The Israelites desiring to haue an image of God to goe before them, were content to breake off the golden eare-rings which were in the eares of their wiues, and of their sonnes, and of their daughters. So is it with the Papists, they account nothing too deare and precious which they are not ready to bestow vpon their images and such like will-worship. Thirdly, no man should repine to giue vnto God his own; the best things we haue, whose are they by right but his? to whom therefore ought they of right to be returned, and in whose seruice should they be imployed but in his who is Lord of all things? So then we must know that we haue Gods gifts which must bee disposed by vs, as Dauid saith, Both riches and honour come of thee, 1 Chro. 29.12.14. in thine hand it is to make rich and great: and afterward he confesseth, that albeit they had offered much, yet al things came of him, and that they had giuen vnto him nothing but of his owne. We must all then consider that whatsoeuer we giue to the maintenance of his worship, we do not giue so much that which is our owne, as that which is his. Cyrus an heathen king acknowledged that it was the Lord God of heauen had giuen him all the kingdomes of the earth, Ezr. 1.2.9. and that hee had charged Vse 1 him to build him an house at Ierusalem.
This reproueth such as bring the worst to God,Mal. 1.8. & yet thinke the same too good for him. Hence it is that Malachi saith, If ye offer the blind for sacrifice, is it not euill? and if ye offer the lame and sicke, is it not euill? offer it now vnto thy gouernour, will he be pleased with thee, or accept thy person, saith the Lord of hostes? Many there are of this sort, I will onely touch two. First, such as dedicate to the best seruice the worst seruants: such as chuse those to bee Seers and ouerseers of the house of God, which are starke blind, or at least lacke their right eye. Such as haue not knowledge and yet haue a calling to teach knowledge,Hosea 4.6. God reiecteth that they shall be no Priests vnto him. God would be serued, as we haue heard before in this booke, with the choycest flower of all the people, with the first borne the best is bad enough for him,2 Cor. 2.16. for who is sufficient for these things? Giue not to him therefore the worst. These are blinde guides, and vnsauory salt, fitter for the dunghill, then to be dedicated to the seruice of the most High.
Againe, it taxeth those that would bee thought to serue God aright, and not to offer him the lame and sickely, and yet they halt before him, they will not serue him with the chiefest thing, nor glorifie him with the best member that they haue.Esay 2 [...].1 Matth. 15 If we draw neere to him with our mouthes, and honour him with our lippes onely, but keepe our hearts from him, what doe we but worship him in vaine, and withhold our best treasure from him? Hypocriticall seruice is a blind and lame seruice, it halteth with one foot: we keepe from God the chiefest, and diuide our selues betweene him and the world. It is vnpossible yt with one of the eyes we shold look down to the earth, and at the same time looke vp to heauen with the other: so it is vnpossible that wee should loue God, and withall loue those things that are quite contrary vnto God. The Samaritanes were reiected and separated from the people of God, because they worshipped God and did cleaue also to the gods of the Assyrians, 2 King. 17.41. No man, saith Christ, can serue two masters. The hypocrite is like to a Tauerne with a bush without at the doore, when there is no wine within in the Cellar: or like the gold of ye Alchymists, wc appears beautiful outwardly, but will not beare the touch. He is like to rotten wood that shineth bright in a darke night, but hath no true light in it; or to a Painter that beginneth to paint the face & outward feature, but neuer regardeth what the inward parts be. There is no painting will serue our turne when we come to appeare before the Lord, we must bring him the best and offer him the chiefest gift,Psal. 103. [...] that we may say with the Prophet, Blesse the Lord, O my soule: and al that is within me blesse his holy Name. The wise man exhorteth vs to looke to the heart,Prou. 4.23. and to keepe it with all diligence, for out of it are the issues of life. If the fountaine of water be muddy & miery, it is quickly troubled and made vnseruiceable: If the root of the tree be rotten, it is sooner turned with wind and weather: so the heart of man if it bee corrupt, it soone defileth and polluteth all other things that proceed from it. Halt not therefore with him that can abide no halting, but walke with an vpright foote, and offer vp all to him of whom we haue receiued all.
Secondly, from offering to God the best Vse 2 things we haue to further his worship, we may conclude, that the maintenance of ye Min [...]stery should be very sufficient, that so they which preach ye Gospel might liue of the Gospel.1 Cor. [...].1 And as they doe not sow sparingly, so doubtlesse they ought not to reape sparingly. I plead not the cause of those that are negligent & slothfull, that feed themselues but not the flocke: but such as open their mouthes & spend their strength to feed the soules of others, deserue to haue liberal maintainance for their own bodies: and as th [...] dispence spirituall things, it is no great thing if they receiue carnall things.
The heathen men, the idolatrous Egyptians [Page 447] prouided liberally for their Priests in the seuen yeeres of famine, [...] 7.22. and would not suffer them to alienate their lands from the vse to which they were consecrated, no not in the generall alienation of other men. [...]. [...].7. God loueth a cheerefull giuer, when the gift is giuen vnto men, much more in duties performed vnto God would he haue vs cheerfull, forward, and bountifull. There is no calling more honourable in many respects vnder the heauen then ye Ministery. I am not ignorant that it is much disgraced, neuerthelesse it is a great grace to be set in it. The Apostle sheweth, yt by Christ Iesus declared mightily to be the Son of God throgh the resurrection from the dead, [...]. 1.4, 5. he had receiued grace and Apostleship. And although some by grace vnderstand the grace of reconciliation and attonement with God, & others referre it to such gifts as did fit him for the function of his Apostleship: yet I rather take it by a Grammaticall figure called Hendiadis, to signifie the grace of Apostleship, or the fauour and free gift of God to be an Apostle. So then, it noteth out the nature and fountaine of his Apostleship, and sheweth that to be in the Ministery is not any disgrace, but a speciall grace of God, if we beleeue the Spirit of God speaking in the Scriptures. [...]. 1.12. Hence it is, that he giueth thankes to Christ Iesus our Lord, for that he counted him faithfull, putting him into the Ministery, & inabling him to discharge the same. And this honor farther appeareth, as wel by the special gifts giuen to thē aboue the rest of the people, as also by the reward & recompence, [...]c. 4.8. [...]m. 4.16. [...]or. 3.9.10. [...]. 12.3. [...]or. 3.8.10. euen a greater measure of glory after a faithful discharge of the duty, when the great Shepheard of the sheepe shall appeare in glory. It is not therefore to bee maruelled at, that Paul euery where magnifieth the grace of God, who had chosen him to be a master-builder in his house, to lay ye foundation thereof, more precious then the gold of Op [...]ir, or then siluer tryed in a furnace of earth purified seuen times. [...]. 12.6. Now if the calling be in it selfe honourable, ought it not then to be honored? and how shall it be honored, if they that be in the calling be not maintained? and what shold their maintenance be, but as it may be agreeable to their place they hold? And if the maintenance must hold correspondence with the honour of the Ministery, wee doubt not to affirme and auouch, that the recompence of the labours of such as are painful and faithfull in this calling, ought to be very bountifull and liberall. Our Sauiour saith of this calling, [...]k. 10.16. He that heareth you, heareth me, and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. Hee hath committed vnto them the keyes of the kingdome of heauen. [...]tth 16.19. Tel mee, if thou were desirous to see one of the kings houses glistering with much gold, and shining with pearles and precious stones, and at length shouldest finde one that carryed the keyes, who being intreated should forthwith vnlocke the doores, and bring thee euen into the kings priuie chamber, wouldest thou not make much of him, and honour him aboue others? The Ministers of God are they yt keepe the keyes of the gates of heauen, they haue power from Christ and vnder Christ to open the dores, ought we not therefore to loue thē,Chrysost. hom. 2. in 1. Thessal. to reuerence them, to honor them? This made the Thessalonians receiue ye Apostles doctrine,1 Thess. 2.13. not as the word of man, but as the word of God; and he beareth the Galatians witnesse,Gal. 4.15. that if it had beene possible, they would haue plucked out their owne eyes, and haue giuen them to him. Our Sauiour telleth his Apostles,Matth. 18.18. that whatsoeuer they shall bind on earth, shall be bound in heauen: and whatsoeuer they shall loose on earth, shall bee loosed in heauen. Did not Pilate thinke himselfe aduanced to great honour, yt he could say, Knowest thou not, that I haue power to crucifie thee, Ioh. 19.10. and haue power to release thee? If a Prince should impart to any of his subiects this authority, that as high Marshall he should haue power to put in prison whomsoeuer he would, and againe to release them and let them goe,Chrysost. de sacerd. lib. 3. & toto sere lib. 1. he would be thought happy and worthy of honour in all mens iudgments. It hath pleased the God of heauen & earth, to bestow a Ministeriall power, & to giue authority subordinate vnder his to the preachers of the Gospel, to forgiue sins and to retaine sinnes, saying,Ioh. 20.23. Whosesoeuer sinnes ye remit, they are remitted vnto them: and whosesoeuer sinnes ye retaine, they are retained. As Eliah by his earnest prayer,1 King. 17.1. Luk. 4.25. Iam. 5.17. did shut the heauens that it could not raine vpon the earth, and againe, by his prayers opened the windowes of heauen, that the earth did drinke in the raine and brought forth herbes meete for the vse of man: So the Ministers by their earnest preaching, doe open the kingdome of heauen to all beleeuers, and do shut the doore against all impenitent sinners, and by the power of the Lord Iesus Christ,1 Cor. 5.4. doe commit such to perpetuall imprisonment, and doe deliuer them to Satan for the destruction of the flesh, if haply by this meanes the spirit may be saued in the day of the Lord. This power doe the Ministers execute vpon earth, which the Angels themselues do not, nor cannot exercise in heauen. To what end haue we spoken all this, touching the power and authority of the Ministers? Surely from thence to infer that their maintenance ought to be answerable to their Ministery, and to shew that if wee withhold from them their due, we withhold from God whose deputies they are, & deny him his right for all the tithe of the land,Leuit. 27.30. whether of ye seede of ye land, or of the fruit of the tree, is ye Lords, it is holy vnto the Lord: and consequently we hinder the worship of God, and thereby as much as lyeth in vs destroy the soules of many thousāds, which otherwise might come to repentance, & acknowledging of ye truth. Remember therefore these two Principles,See more of Tithes in the 18. chapter. wc both ioyne in one, that the tythe of the land is the Lords, verse 30. and that the tenth shall bee wholly vnto the Lord, verse 32. As then we doe [Page 448] tender the continuance of the worshippe of God, so we should render to the Minister his due maintenance, that he may receiue comfort and encouragement in the worke of the Lord, and thereby make it manifest that we are ready to bring to God the best sacrifice we haue and so to serue him in the best manner.
Thirdly, acknowledge from hence, that it Vse 3 is our duty to honor God with al our substāce and that wee can no way so well imploy our goods, as when God is honoured and glorified by them. The wise man saith, Pro. 3, 9.Prou. 3.9. Honor the Lord with thy substance, and with the first fruites of thine increase. And we heard before, that Abel brought to God of the fattest sheep he had,Exod 23.19. and 34.26. he offered vnto him the best. Gen. 4. he offered a better sacrifice, and also a greater sacrifice then Cain, Heb. 11, 4. He spared for no cost, he brought not the worst he had, or what came first to hand, thinking that whatsoeuer he brought was good enough for the Lordes seruice, and to be consumed with fire: but he gaue the best hee had, and would haue giuen better if he could. Whosoeuer doth to the vttermost the best he can, doth make it plain he would do better if he could. From this practise of Abel had the Law his foundation, that was afterwards written, yt nothing which was lean or lame, Deut 15.21. Leuiti 22.20. or maimed, or mishapen, or blinde, or any way blemished, should be offered to the Lord. If any ask how this belongeth vnto vs. I answer, the Ceremony is ended in Christ, howbeit the equity remaineth and bindeth vs for euer. Now then, if the question be further demanded how this Law reacheth to vs, and how we may honor him with our first fruites and riches? I answer, by giuing to him the best in euerie kinde that we haue. This consisteth in many particular branches, and teacheth vs diuers particular duties. First of all, here is offered that to vs, which we noted before: to be careful liberally to maintain the Ministery, that they may teach vs in the word, otherwise we commit sacriledge against God, and indeed rob our own soules, because if we sow sparingly, wee shall reape sparingly. The Prophet Malachi bringeth in the Lord, speaking and charging the people with no lesse crime then robberie, and against no lesse person then himself, Wil a man rob God? Mal. 3.8.9, 10. yet ye haue robbed me. But ye say, wherein haue we robbed thee? In tyths and offerings. Ye are cursed with a curse, for ye haue robbed me, euen this whole nation. Secondly, it teacheth Parents that are willing to offer to the calling of the Ministry any of their sons, & to serue the Lord in that calling, to offer to him the fittest, not the foulest; the best, not the worst. The best is fittest for the Lord, and doubtlesse hee is most worthy of him. But of this we haue spoken at large in the 3. chap. Thirdly, we giue to God the best and fattest, when we serue him in our youth, and with all our strength. The young man offereth to God the best thing hee hath, when hee remembreth his Creator in the daies of his youth, Eccle. 12.1. while his senses are sharp, his memory quicke, his wit ripe, his capacity readie, his vnderstanding deepe. But if he say to himself, now I will take my pleasure a while, I wil reioyce in my youth,Eccle. 11. I will walke in the wayes of mine owne heart, and in the sight of mine eies, I will repent at the end of my daies, & serue the Lord when I can serue the lusts of the flesh, & the pleasures of sin no longer; if (I say) we reason thus, and offer to God our worne and withered old age, when wee can serue sathan no more, what do wee but offer to God the lame and the blinde, which he abhorreth? How far are we from following Abel, who offered the best, forasmuch as we offer the worst of all to God? Fourthly, we must not serue the Lord by halues: we haue no other sacrifice to offer but our selues, let vs therfore offer vp soule & body, and not serue him for company, or for fashions sake, or coldly and negligently, or thorough compulsion and feare of the Law. If we offer no otherwise, our sacrifice and seruice is no better then the offering of Caine, who was reiected both his person and his oblation.Iude ver. [...] Wo vnto such that walke in the way of Cain, that do not season their first fruites that they bring with faith. God wil haue al that is in vs, or nothing. If we do not consecrate our selues wholy to his seruice, we cannot be his seruants. It is giuen as a speciall commendation of good King Iosias, that he turned to the Lord with all his hart, and with all his soule, and with all his might, 2. King. 23. according to the law of Moses; not that he was able to fulfill the whole law without failing in one point, but hee did striue with might and main to serue the Lord to the vtmost of his ability, and endeuour with hart & life to please him. Lastly, we honor God with our substance when wee are mercifull in helping the needie with that which is ours. We must not giue almes at another mans cost, nor releeue our neighbour by our neighbours goods, but we must honor him with our owne substance, not with the substance of others, as couetous persons, vsurers, theeues, & seruants do, who giue away that is none of their owne. Therefore, when God giueth vs all things abundantly to vse, let it not grieue vs to honor the lord with them, and distribute them to the necessities of the Saints cheerfully.Matth. 25. [...] The Lord Iesus accounteth it as done to himselfe which is done vnto one of the least of his brethren. Neyther let vs feare any want our selues, or falling into decay through our bountifulnes and liberality, inasmuch as God will make vs the more to aboūd in all things,2 Cor. 9.9. for hee is of power to make vs abound in all gifts. The widdow that had bene the wife to one of the sonnes of the Prophets, so long as she powred Oyle out of the vessell or pot that was her owne into the empty vessels, she perceiued the oyle stil to increase; but when she poured out no longer,2 Kin. 4.6. the oile ceased and stayed. Euen so, so long as we shall helpe the poore with our goods as it were fill the vessels with oile, our riches shall encrease & multiply; but if we stay our hand frō giuing [Page 449] our store will quickely faile and our fountaine dry vp. The more commonly you draw water out of a well, the more plenty you shall haue; so likewise the more liberall we are toward those that want, the more we shall encrease our owne weath. Neither let any man delay the time, & promise to giue away much when he dyeth; for that is to giue them away when we can keepe them no longer. He that will not giue almes till after his death, is like to a man that carieth a light behind his backe. The houre of death is not the fittest time to doe good, then we should looke to reape the fruit of a wel led life: these are like to a simple souldier that prepareth his armour when he should fight, or like the foolish virgins that went to seeke oyle when they should vse it. [...]h. 25.10. A ship that leaketh, must bee mended in the hauen, not in the sea: a wall that is broken must be made vp in peace, not in warre. If we forget God in our life, how can we looke that he shold remember vs in our death, and when we lie at the last cast? To conclude, seeing we must serue the Lord with the best things that we haue, let the people be ready to maintaine the Ministery in the best maner, let godly parents giue to God their best children, let the yong man dedicate to God his best yeeres, let euery Christian offer to God his best member, [...]. 23. to wit, the heart: let all rich men doe the best good they can with their goods, and lay vp for themselues a good foundation for the time to come: thus shall the people, and parents, and yong men, and rich men, and generally all Christians follow the example of righteous Abel, who offered to God the best sacrifice he had. On the other side, if we maintaine the Ministers in the worst manner, if we spend the flower of our age, and the prime of our life in the worst vanities, if wee giue our best part, I mean the heart, to the worst deseruer, that is, the diuel, if we imploy our riches to the worst vses, we follow the example and offer the sacrifice of Caine, and therefore may iustly feare to be reiected with him, and after this life to bee rewarded with him.
24 On the third day Eliab the sonne of Helon, prince of the children of Zebulun did offer.
25 His offering was one siluer charger, the weight whereof was an hundred and thirty shekels, one siluer bolle of seuenty shekels, &c.
Behold heere how the other Princes are not inferiour to the first that offered, nor the other Tribes to the Tribe of Iudah. Obserue heere, that the spirit of God accounteth it not sufficient to set downe what was offered in generall, neither in particular what Nahshon the sonne of Aminadab of the Tribe of Iudah offered the first day, or what Nathaniel, the son of Zuar Prince of Issachar offered the second day: but he goeth forward to set downe the speciall offerings according to euery mans name, and according to the day assigned vnto him. Obiect. It may be demaunded what was the cause, why these offerings are thus particularly pointed out? why are the same chargers, the same bolles, the same spoones so often repeated? might not all these things heere mentioned haue beene more summarily concluded? what need more words haue bene vsed, when fewer would haue serued? I answere, Answer. we must not account any thing idle, friuolous, fruitles, or superfluous in holy Scripture. The Lord knoweth best, what is fittest to bee dilated largely, and what to be comprehended shortly. If there were no other reason then this, so it pleased the Lord, it ought to content vs and to make vs rest in it.
The like example we finde, Psal. 136.1, 2, &c. Where, in euery verse, and at the recitall of euery blessing, this reason is repeated, for his mercy endureth for euer. Adde heereunto, Reuel. 7.5, 6, &c. where this is repeated according to the number of the Tribes, that twelue thousand were sealed of them. Hee might haue said briefly, of euery tribe were sealed twelue thousand: but he repeateth the words twelue times: so in this place, the offerings are repeated twelue times particularly according to the number of the twelue Princes. The reasons may be, first to teach vs to be content to heare the same things, though they be oftentimes repeated, as Phil. 3.1. The Apostle saith, It is not grieuous to me to write the same things often, and for you it is safe. Wee are ready to forget the best things, and therefore must haue them continually sounding in our eares, as many strokes giuen with a hammer, to make vs heare. Secondly, that wee should apply these examples vnto our selues, and if wee passe ouer one of them without regard, yet we should take holde of the next. Thirdly, to teach vs that no man shall haue that forgotten to the vtmost of his praise, who is any way forward in doing good, because he will honor those yt honor him, but they yt despise him, shall be lightly esteemed, 1 Sam. 2.30. The doctrine Doctrine, from this particular rehearsal and enumeration of the gifts of those Princes, is this,Euery good worke of gods children is knowne and shall be rewarded. that all the good workes of Gods children done to the setting forth of his glory to the aduancement of his worship, to the maintenance of true Religion, or the good of his children, shall be reckoned vp, rewarded and come vp in account before him: he taketh notice of them all, and will neuer forget any one of them. As their deeds are here registred in the booke of God, so the doers of them are registred in the booke of life.Matth 10.42 Our Sauiour teacheth, that a cup of cold water shall not go vnrewarded, that is giuen to drinke in ye name of a disciple to one of these litle ones. And afterward it is said.Matth. 25.7. A certaine woman came vnto him hauing an alabaster boxe of ointmēt very precious, and powred it on his head as he sate at table: and because she had wrought a good worke vpon him, verse 10. he sayth, Verily, I say [Page 450] vnto you, wheresoeuer this Gospel shall be preached in the whole world, there shall also this that this woman hath done, be told for a memoriall of her, verse 13. To this purpose speaketh the Angel that appeared to Cornelius, Act. 10.4. Thy prayers and thy almes are come vp for a memoriall before God. So then euery thing shall be remembred, no one worke shall be forgotten.
Reason 1 For God is a righteous God giuing to euery one according to his workes. Hee is the Iudge of the world, Gen. 18. and cannot but iudge vprightly. Hereupon the Apostle saith, Heb. 6.10. God is not vnrighteous to forget your workes, and labor of loue, which ye haue shewed toward his Name, in that yee haue minstred to the Saints, and doe minister. He that receiueth a Prophet in the name of a Prophet, shall receiue a Prophets reward, for he will reward very bountifully euery good worke. If we be not barren in good workes, he will not bee behind with vs to recompence vs. Secondly, how can they but come into an account, seeing he accounteth them as done to himselfe? Matth. 25.40. When any thing is giuen to the Saints, it is esteemed as done to the Sonne himselfe: and when it is bestowed vpon one of the least, it is regarded as bestowed vpon the greatest and highest. The seruant receiueth it, but the Master will reward it.
Vse 1 Touching the Vses: we may first conclude the happy estate and condition of them that leaue this world, and depart this life in the true feare of God, because we heare their workes shall be remembred, and therefore the doings of his seruants be rewarded with eternall glory, being done in the loue of God and of his trueth, none of them are forgotten, but they shall follow them, nay goe with them, and beare them company. This we reade in the Reuelations of Iohn, chap. 14.13. I heard a voyce from heauen, saying vnto me, Write, blessed are the dead that die in the Lord from henceforth: yea, saith the spirit, that they rest from their labors, and their works follow them, to wit, at their heels as ye word importeth. Death cannot cut them off, though it be a cruell and mercilesse tyrant, and hath as it were a sithe or sickle in his hand to cut downe such as come in his way: yea, though it cut off riches, reuenewes, honours, pleasures, dignities, delights, wife, children, houses, lands, and life it selfe, according to the saying of the Apostle,1 Tim. 6.7. We brought nothing into this world, and it is certaine we can carry nothing out with vs; yet it cannot cut off good workes, neither bereaue vs of the fruits of a liuely faith, which are of such great force and efficacy, that they are able to breake in sunder the chaines of death and the strength of the graue, and cannot be holden in darknes and obliuion. It were therefore a point of great wisedome and good policy, so many as would willingly die the death of the righteous (as Balaamites and all wicked men will seeme desirous to doe) to prouide a goodly traine of good works which death cannot keepe backe; they will presse so fast, and knocke so hard at heauen gates, that the gates thereof shall open wide, and our workes shall enter with vs, because they cannot be forgotten, but shal come vp into the presence of God. Wee see how it fareth with Kings and Princes and great men of this world, they haue great traines and troupes of seruants, and a goodly retinue that follow their heeles in the streetes: O how happy are they, if at the howre of death, and the great day of account, when their honours and their pleasures, their riches and their friends, their seruants and retainers shal forsake them, and all earthly profits shall faile them, they haue as goodly a traine of good works to attend and waite vpon them. They shall finde much more comfort and peace in these, then in all their life they felt in all the other; as the wise virgins found much contentment, in that they had store of oyle for their lampes.
Secondly, shall good works come into account Vse 2 with God, and be remembred of him? then on the other side we may conclude, that euill workes shall also be remembred. True it is, we are ready to forget the euils yt we commit, but God wil neuer forget them, no time shall weare them out, they are euer fresh in his sight. Hence it is, that Nehemiah saith,Neh. 13. [...] Remember them, O my God, because they haue defiled the Priesthood, and the couenant of the Priesthood, &c. And Reuel. 16.19. Great Babylon is come in remembrance before God, to giue vnto her the cup of the wine of the fiercenesse of his wrath. He will remember the sinnes of the wicked and his owne iudgements. These though they be great in this world, shall not haue their honours and dignities to follow them, but their sinnes shall all follow them. The swearer shal be sure to haue his oathes and his blasphemies laid before him, the adulterer his vncleannesse, the drunkard his intemperancy, the contemner of God and of his word his prophannesse, the couetous person his oppression; they shall accompany them vnto iudgement, euen vnto hell, that there they may receiue the reward and wages that their workes haue deserued. It were a great benefit to the vngodly, if they might appeare before the iudgement seat of God without their euill deedes, and that they could winde themselues out of the company of their sinnes, which will be their strong accusers, and giue in euidence against them: but they cannot by any meanes, for they follow them and pursue after them with a loude cry for vengeance and punishment, and therefore woe and misery shall befall them that commit them. Vse 3
Thirdly, we must marke this point, albeit good workes be so much regarded, yet wee must take heed we giue not too much vnto them, nor ascribe any merit to attaine eternall life by faith, that it might bee of grace, Rom. 4.16. it is the gift of God through Iesus Christ, Rom. 6.23. If any of our works should [Page 451] merit, then the works yt are most glorious and eminent aboue others, which the holy witnesses of the trueth of God wrought, who did suffer for the Name of Christ, and resisted the enemies euen vnto the blood, should be meritorious. But the Apostle denyeth this vertue to them, Rom. 8.18. I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall bee reuealed in vs. If any workes might deserue saluation, doubtlesse the workes of righteousnesse: but it is the kindnesse and loue of God toward man that the Apostle magnifieth, who saueth vs, not by workes of righteousnesse which we haue done, but according to his owne mercy, Tit. 3.5. Eph. 2.8, 9. So Paul preacheth, Act. 13.48, 39. that through Christ we haue remission of sinnes, and that by him all that beleeue, are iustified from all things from which they could not be iustified by the Law of Moses.
Againe, the Lord Iesus himselfe teacheth vs, that when we haue done all that possibly we can, we must say we are vnprofitable seruants, Luk. 17.10. but he that is an vnprofitable seruant, and doth onely what he ought to doe, is not in any case of meriting. He that will merit any thing at Gods hands, must first giue him somewhat and so bind him as a debtor vnto him: if no man can hinder him any thing of his owne, who oweth all, euen himselfe to God of whom he hath receiued all, it is certaine that no man can merit any thing before him, Rom. 11.35. Who hath first giuen vnto him, and it shall be recompenced vnto him againe? but no man can doe so, verse 36. For of him, and through him, and to him are all things, to whom be glory for euer, Amen. Now, where is no benefit, there can be no merit, because merit presupposeth a benefit receiued; howbeit our well-doing extendeth not to God, he can receiue no good turn at our hands, 1 Cor. 4.7. Phil. 2.13. Eph. 2.10. When the husbandman bringeth to his Lord, the fruit of his own ground, he meriteth nothing, because he giueth him of his owne. Moreouer the Scripture teacheth vs that temporall benefites and deliuerances are not granted and bestowed vpon the faithfull, for any desert of any their good deedes, Dan. 9.18. much lesse therefore eternall life. The Israelites had not the nations cast out before them, nor themselues brought in to possesse the land for their owne righteousnesse, [...]. 9 5. or for the vprightnesse of their hearts, but because he had chosen them & set his loue toward them. Let vs not therefore trust in our owne workes, which when they are at the best, are vnperfect and defiled, but rather (as the very enemies of the grace of God do admonish) in regard of the vncertainty of our owne righteousnesse, and the danger of vaineglory, [...]r. de iustif [...] 5. cap 7. let vs rest wholly (as the safest way) in the onely mercy of God. If then this be the surest and safest way, let vs all goe the safest way, and leaue by-pathes and dangerous passages vnto others. He that walketh safely, walketh surely. There is but onely one life, and there is but one right way vnto life, namely, Christ, Ioh. 14.6. The way by workes is a wrong way, a false way, he shall neuer come to his iourneyes end by the way of his works, that is, for ye merit of his works: because eternall life is neuer giuen for them There is no other name vnder heauen whereby we may be saued,Act 4.14. Ephe. 4.5. then by the Name of Christ; but if our works deserued lif [...] eternall. there should be another name to saue vs: because the merit of our work [...] is not the Name of Christ, but setteth vp our selues in his place, or at the least to ioyne a fellow and companion with him in the worke of our redemption. This would minister occasion to vs to glory in our owne selues before the Lord, as if wee were somewhat and could saue our selues, but no man hath any thing wherein or whereof to boast himselfe, Ro. 3.27. and 4.2. 1 Cor. 1.31.
Lastly▪ to bring the aduersaries of this doctrine once more to plead for vs against themselues: They teach that no man can certainly know that he hath true merits without a speciall reuelation; or that he shall persist and perseuere in them vnto the end: whereupon we inferre and conclude, that therfore we may not beleeue that we shall obtaine eternall life for our workes sake, for that were to torture and torment mens consciences, & to set them vpon the racke; that were, neuer to giue peace to the distressed soule, but to leaue it in doubt and perplexity, wheras the Apostle gathereth the quite contrary from the doctrine of iustification, Roman. chap. 5.1. Being therefore iustified by faith, wee haue peace with God, thorough our Lord Iesus Christ. But from the popish doctrine of iustification, wee see there followeth no effect of peace, no tranquillity or quietnesse of conscience, because they are taught to stand in doubt of their reconciliation and attonement with God.
Fourthly, this serueth as a great consolation Vse 4 to such as are carefull to doe good, and to shew foorth good workes, that they shall in time reape if they faint not. This was good Nehemiah assured of, and therefore accordingly he desireth God to remember him, chap. 13 31.14. Remember me, O my God for good: and a little before, Remember me, O my God, concerning this, and wipe not out my good deedes that I haue done for the house of my God, and for the offices thereof. And chap. 5.19. hauing declared his care to releeue the poore and distressed among the Iewes, and his own conscience bearing him witnesse of his sincerity in this behalfe, he prayed to God, Thinke vpon mee, my God, for good: according to all that I haue done for this people. Obadiah had comfort by the workes of mercy, shewed to the persecuted seruants of God, who in the reigne of Ahab hid an hundreth of the Lords Prophets in a caue,1 Kin. 18.13. and fed them with bread and water: and he had the fruite of it, he was the [Page 452] first to whom glad tidings was offered in the daies of famine when heauen was shut vp that it yeelded no raine, and was made an instrument to publish it to others. No worke shall fall to the ground, but come vp in remembrance to our comfort. This is as true and certaine touching the workes of euery seruant of God, as if the Angel that spake to Cornelius were sent vnto him to say vnto him, Thy workes are come vp in remembrance before God. An [...] as God saith, yt he keepeth the tears of his children in his bottle: so he keepeth the workes of his [...]ildren in his booke. This is, and so it ought to be, a great encouragement to vs in well-doing, to consider that the number, the greatnesse, and the measure of all our good workes shall be registred and recorded by him. It is spoken in deed for our capacity, for God needeth no writings of record or bookes of account: the meaning is, he wil neuer forget our good workes, but as certainely remember them, as if he had put them all particularly in writing. Hence it is, that the Lord saith so often to the seuen Churches of Asia, to whom hee commanded Iohn to write, hee knew all their workes, nothing was hidden from him, nothing vnknowen vnto him.
Vse 5 Lastly, seeing good workes are in so great account with God, it is necessary that we learn what good workes are that are pleasing in Gods sight, and how they are to be done of vs. For there is more required to a good worke then the bare deed done. A good worke is a duty commanded of God,What a good worke is. performed by a regenerate person, and done in faith, ayming at the glory of God and the good of man. Wherby we see, that sundry points are required to make a worke accepted of God. First of all, the worke must haue the wil of God which is the rule of all goodnesse and righteousnesse, to warrant the same, that so we may doe them in an holy obedience vnto him. For except he appoint them, hee doth not approoue them: and vnlesse he command them, he doth neuer commend them. Will-worship is abominable to God and euery where reiected, when men thrust vpon God their owne inuentions in stead of his seruice, Col. 2.22.23. Deut. 12.32 Euery good work is commanded in the word either expresly, or generally. God is in vaine worshipped, when for doctrines, the commandements of men are taught and obserued. This reproueth the Romish Religion, maintaining [...] t a man may do good works which are neuer required or appointed of God; and likewise the blinde deuotion and superstition of the people, that if they in their worship haue a good intent and think no man no harme, they doe a good worke.
Secondly, goo [...] workes must be done by a regenerate person, that is in the state of grace, that is a member of Christ, and borne againe by the holy Ghost. If we bee not reconciled to God in Christ, & made acceptable through him, wee are as euill trees that cannot bring forth good fruit: whereas no man can gather grapes of thornes, or figges of thistles, Matth. 7.16. The person must please God, before any thing that commeth from him can please him: for he had respect to Abel, Gen. 4.4.5. and then to his offering: but not to Caine, and therefore not vnto his offering. Hence, fal to the ground the workes of Turkes and Infidels, and meere ciuill men, who often abstaine from outward sinnes, liue orderly among men, and do works of mercy, iustice, & liberality; yet in them they are not good, because they proceed from a corrupt heart. The like we may say of the workes of all vnregenerate persons, bee they neuer so beautifull in the eyes of the world, they are but beautifull sinnes in the sight of God, whether they eate, or drinke, or walke, sleepe, or buy or sell, or come to Church, or heare the word, or pray, or receiue the Sacraments, the rule of the Apostle standeth for euer, Vnto them that are defiled and vnbeleeuing, is nothing pure, but euen their minde and conscience is defiled, Tit. 1.15.
Thirdly, good works must be done in faith: because whatsoeuer is not of faith, is sinne, Rom. 14.23. and without faith it is vnpossible to please God, Heb. 11.6. Now there is required in a man, a twofold perswasion, first, an assurance that God hath willed and commanded it to be done; for he that giueth almes, and yet doubteth whether God would haue him to giue almes, sinneth: Secondly, a perswasion in his own conscience of his reconciliation to God in Christ. This is iustifying faith, which purifieth the heart, and doth fit and inable it to bring forth a good worke. There is a double vse of this gift: it maketh vs to begin the work well, and when it is once done, it serueth as a cloake or garment to couer the defects and imperfections of it, applying the merits of Christ. The last point required to make a good worke, is, that it bee done to Gods glory. 1. Cor. 10.31. If we haue any other by-respects, ayming at our owne glory, or the applause of the world, or the satisfying of Gods iustice, or the merit of eternall life, or any such corrupt and crooked ends, wee lose all our labour, our works cannot come vp in account before him. It is the common and corrupt iudgement of the common sort that Papists abound in good workes, but let vs try them by these rules, we shall quickely and easily find them what they are, failing in the matter, and manner, and in the maine and principall end of well-doing. Now to conclude, euery one must doe these good works, euery one must be as a tree planted in the garden of God, and bring forth the fruits of righteousnesse, that he may be glorified, Esay 61.3. It is a receiued opinion among many, that none can doe good works but rich men, as if there were no good workes but almes; for they haue no taste in any thing else but that which is giuen them. Thus doe the poore cast off all doing of good works from themselues vpon the richer sort, that so they [Page 453] may receiue somwhat. True it is, almes are one good worke, but yet not the only good work, nor yet the chiefe and principal. For the poore may do good works, nay must do them as wel as the rich. The workes of the first Table, are the best works, the greatest works: these they may doe, as well as others. To haue a care to know God, to beleeue in him, to loue him aboue all, to feare him, to hope in him, to stay our selues vpon him, to approue our selues in his sight, to worship him with the heart, to confesse him with the mouth, to pray vnto him earnestly, to heare his word attentiuely, to receiue the Sacraments reuerently, and such like diuine and deuout exercises, are all of them good workes, great workes, gracious workes, approoued of God: and these may the poore performe. And that the Scripture auoucheth, and God alloweth these for good works, appeareth in the example of Abraham, mentioned by the Apostle Iames. chap, 2.21. Was not Abraham our father iustified by works, when he offered Isaac his sonne vpon the altar? He shewed himselfe to be a iustified man by his good workes, and was called the friend of God. [...]se 23. [...]se 12. Thus did his faith worke together with his workes. But what were his good works? were they his almes-deeds, and shewing mercy to the poore? no, he performed a good duty to God, and preferred his loue to him before his loue to his sonne, his onely sonne, euen Isaac whom he loued, the sonne of promise, the sonne in whom the nations of the world should be blessed. Thus must all men doe good workes, thus the poorest sort are not exempted or priuiledged from shewing forth these good workes, and testifying their faith by these fruites. So then when we heare of the necessity, of the dignity and value of good workes, let no man thinke it belongeth nothing to him, but euery man be encouraged to set vpon the doing of them, [...]th. 5, 16. yt our light may so shine before men, that they seeing our good works may glorifie our Father which is in heauen.
84 This was the dedication of the altar (in the day when it was annointed) by the Princes of Israel: twelue chargers of siluer, twelue siluer bolles, twelue spoones of gold:
85 Each charger of siluer, &c.
We shall not need to stand to speake particularly of euery Princes offering: because, as we noted before, the same things are repeated, the offerings are the same, the matter is the same, the forme and ende the same, the price and value the same: the difference standeth onely in a description of the time, when they were offered: and of the person who offered, described by his name, by his father, and by his tribe. Nowe, in casting vppe the value of all these offerings, and setting downe the totall summe, appeareth the greatnesse of their riches. For had they not beene much blessed that way, they could not haue continued to bestow so bountifully vpon the Tabernacle. These they attained vnto, partly by their own labour, and partly by entring into the labours of others. For at their departure out of the land of Egypt,Exod. 12.36. they borrowed iewels of siluer, and iewels of gold, and rayment, at what time no doubt they carried with them the chiefe wealth and treasure of Egypt, & spoyled the Egyptians, which God gaue to his people as a recompence of all their troubles. The doctrine Doctrine. from hence ariseth to bee this, that the blessings of this life are oftentimes bestowed vpon Gods children.Earthly blessings are oftentimes in the possession of gods children. He giueth them riches, honours, dignities, preferments, house, land, peace, and prosperity, at his owne pleasure. We haue the examples of Abraham & Lot, their substance was so greatly encreased, that they could not dwell together, the heardmen of their cattell stroue and contended one against another, Gen. 13.7. and Abrahams seruant sent to take a wife for Isaac, Gen. 24.35. telleth that the Lord had blessed his master greatly, and had giuen him flocks and heards, and siluer and gold, & men seruants and maid-seruants, and Camels and Asses, Gen. 24, 35. Iob was a iust and an vpright man, one that feared God, and eschewed euil, and this man was the greatest of all the men of the East, cha. 1.1, 2.3. and 31 24, 25. his wealth was great, and his hand had gotten much. The like we might say of many godly kings, as of Dauid, Salomon, Hezekiah, Iehoshaphat, Iosiah, of Mordecai, and Ester, of Ioseph, and of Iacob. And in the New Testament, mention is made of Ioanna, the wife of Chuza, Herods steward, and Susanna, and many others, who ministred vnto Christ of their substance, Luk. 8.3. Of Lazarus the friend of Christ, and Mary, who entertained him often in her house, Luk. 10.38. Of Ioseph of Arimathea, a rich man, Matth. 27.57. an honourable counsellour, Mar. 15.43. he was a good man and aiust, Luk. 23.50. which also waited for the kingdome of God; Of Onesiphorus, who often refreshed Paul, & was not ashamed of his chaine, 2 Tim. 1.16. and many other of all estates, some rich, some noble, some wise, some mighty and of great account, 1 Cor. 1.26.
For hereby the Lord sheweth what he can Reason 1 do so often as it pleaseth him to bestow them True it is, sometimes he denieth euen to those that are most highly in his fauour, these outward and earthly blessings: howbeit it is not because he is not able to enrich them. For as Moses prayeth the Lord to spare his people, lest the enemies should say, he destroyed them in the wildernesse, Deut 9.28. Exod. 32.12. Num. 14.13. because he was not able to bring them into the land of promise: so he bestoweth many times wealth and substance vpon his children lest the enemies should say, it was because hee is not able to encrease and enrich them. Thus then by giuing vnto a few, he sheweth that he can store and replenish all the rest if it pleased him.
Secondly, to releeue his owne seruants in time of need, to deliuer their soul from death, and to keepe them aliue in famine, Psal. 33.19. He knoweth well enough that the very mercies of the wicked are cruelty, Prou. 12.10. they are handfasted and hard-hearted, and they are least of all mooued to pitty Gods people: he therefore prouideth for the welfare of his seruants, by making one Christian brother able to releeue another, as we haue plentifull examples in the acts of the Apostles, chap. 4.34, 35, 36.
Thirdly, he maketh them many times to inherit the labours of wicked men, and of such as are their enemies, as we see his people had the treasures of Egypt, Exod. 12. Psal. 44.3. The Egyptians would not recompence them, therefore the Lord doth recompence them.
Fourthly, they are in Christ heires of the world: for all that are sonnes are also heires, Rom. 8.17. the heires of God, and ioynt-heires with Christ. Hence it is, that some recouer their possession though al cannot according to their right and title. God made all things for his friends, not for his enemies, who are no better then vsurpers.
Vse 1 The Vses follow. First, it reprooueth the beggerly vow of voluntary pouerty vndertaken by the Popish Order. No such vow is found in the old Testament, whiles vowes were most in vse and in force. This is accounted a vow of perfection, but it hindreth the doing of much good: because it is better to giue then to receiue, Act. 20.35. Wherefore, the begging Fryars are boasting fooles, proudly glorying in perfection, when they may worthily be ashamed of their imperfections. They think they deserue heauen by it, when indeed they are in danger of hel. For it is one thing to haue riches, and another, to trust in riches: whereas they will seeme to cast them away, vnder a colour of feare, lest they should cast them away. But may any among them compare with sundry of Gods seruants, who kept their goods, and did much good with them, to Gods glory and the good of others? may they, euen the best of them parallell themselues with Abraham in faith, with Iob in patience, with Ioseph in chastity, with Lot in piety, with Lazarus in hospitality, with Zaccheus in liberality, with the godly women in charity, whatsoeuer they pretend to the contrary?Prou. 10.22. And as riches giuen by the blessing of God, condemne no man: so it is certaine, pouerty can saue no man, neither can it merit life and saluation, as the cloystermen dreame.
Vse 2 Secondly, obserue that riches are not euill of themselues or in their owne nature: neither are they any way hinderers of Gods kingdome, the fault is in the person and in the abuse of them. And the best things are abused as well as riches, yet we may not thereupon conclude that the best things are bad. But it will be obiected, Obiect. that Christ saith, It is hard for a rich man to enter into the kingdome of God, Mat [...]h. 19. euen easier for a Camel to goe through the, &c. I answer, Answer. we must compare Scripture by Scripture, as it is said,Tremel. in [...] h [...]m. 8. the Leuites did expound the meaning and gaue the vnderstanding by the Scripture it selfe. The Euangelist Marke repeating this history, expoundeth it plainely. For Christ hauing said, How hardly shall they that haue riches enter into the kingdome of GOD, and the disciples being astonied at his words, he addeth by way of explication, Children, how hard is it for them that trust in riches, to enter into the kingdome of God! then this followeth, It is easier for a Camel, &c. where we see he distinguisheth of rich, some are such as trust in God, not in their riches; some trust in their riches, not in GOD. Of these that make their riches their God, and their Mammon to be their hope and heauen, it is true that a Camell shall sooner goe through the eye of a needle, then such rich men get into the kingdome of God, Mar. 10.23, 24.Mar. 10.23.24. But they are thornes and snares: thornes to choke, Obiection and snares to catch and entangle the soule: so they are called in the parable of the sower, Luke 8. and by the Apostle, 1 Tim. 6. I answere, Answ. It is true, but the fault is not in the nature of the riches, but in the corruption of the rich man: not by the vse, but through the abuse of them. For if they were euill of themselues, then should all rich men be choaked and snared by them, & drawn into euill; which by the former examples, and by present experience we know not be so. Obiect. But Christ willeth the rich man to sell the things he did possesse, and giue them to the poore: by this it should appeare to be vnlawfull to keep them. I answere, Answer. this is a particular commandement giuen to him to try him and prooue what was in him, to discouer his pride and hypocrisie, pleasing himselfe in a false opinion of his strength, sufficiency, and ability to keepe the Law, that so, if it were possible, his eies might be opened to see his owne weakenesse, and himselfe to be wretched, and miserable, and poore, and blinde, and naked. For in that he went away sorrowfull, and submitted not himselfe to the voyce of Christ, hee declared plainely that he made more reckoning of his wealth then he did of Christ; and that he had more mind to follow the world, then to obey the word deliuered vnto him.
Thirdly, wee must learne, when we haue Vse 3 these blessings, to be thankefull to God that gaue them, and to lift vp our eyes to him of whom we receiued them. For albeit these earthly blessings bee common to the godly and the vngodly, yet are they not common to all the godly, inasmuch as they are giuen vnto some, but denyed vnto other: bestowed vppon a few, but withholden from many. This duty hath many branches.
First wee must acknowledge from whence they come,The bran [...] of than [...] nesse. and that we haue receiued them of his meere grace. Woe then to those that sacrifice to their owne nette, and ascribe the [Page 455] blessings of God onely to their owne labour and industry. For except the Lord build the house, the labour of the builder is in vaine, and except the Lord keepe the City, the watchman waketh in vaine: it is in vaine for you to rise vp early, to sit vp late, and to eate the bread of sorrowes, it is God that giueth his beloued sleepe, Psal. 127.1.2. True it is, God hath laid vpon vs this duty to labour, and requireth that euery man eate his bread with the sweat of his browes; for no promise is made to the idle: yet wee must depend vpon him for a blessing vpon our labours, or else we are not thankefull vnto him. Againe, we must be carefull to vse them to his glory and to the good of others. Wee must referre them to him, as we haue receiued them of him. As all riuers runne into the sea, so all our riches should returne to God. Thirdly, we must be ready and willing to leaue them, whensoeuer God shall call for them. For hee that bestowed them, may he not require them againe when he pleaseth? we must leaue them rather then leaue him. If we haue this godly resolution, then may we perswade our owne hearts that we are thankefull for them. Thus it was with Iob, [...] 1.21. when he could say, The Lord hath giuen, and the Lord hath taken away, blessed be the Name of the Lord. Fourthly, wee must not put our trust and confidence in them, and if riches encrease, [...] 10. we must not set our hearts vpon them: because then we commit grosse idolatry with them. This is a fearefull sinne. Many such idolaters (it is to be feared) remaine stil in great store among vs: [...]nd albeit idols be banished out of our Churches, yet many doe yet set them vp in their hearts. This idolatry is so much the more dangerous, because it is more close and secret, coloured vnder the name of vertue, practised by such as detest popery and idolatry, and therefore is lesse perceiued and discerned. Lastly, we must not account these the chiefest riches or the best treasures, inasmuch as the vngodly haue commonly the greatest share of them, Luke 12. and 16. and therefore we must labour to be rich in faith, [...]. 6.11. in loue, in righteousnesse, in godlinesse, in patience, in meekenesse, and in all good workes. Heere is true riches: if we adorne our selues with these, we shall be truely rich although we be poore, Reuel. 2.9. and though we haue neither siluer nor gold, Acts 3.6. yet he hath giuen vs all things, 2 Pet. 1.3. And though we haue nothing at all, yet we possesse all things, 2 Cor. 6.10.
Hitherto of the offerings of the Princes, receiued of Moses, and giuen to the Leuites. Two tribes offered one wagon, and euery wagon had two oxen, therefore they offered six [...] wagons, and to draw them twelue oxen These were thus distributed: [...]ret. comment in 7. cap. Num. the Ge [...]shonites had two wagons, and consequently foure oxen commited to them: the Meratites ha [...] foure wagons, and consequently eight oxen so that they carryed the greatest burdens. Touching the Kohathites, the third family of the Leuites, nothing was bestowed among them, because to them were committed the vessels of the Sanctuary which were carryed vpon their shoulders, so that they had no need ether of wagons to beare them, or of oxen to draw them, themselues seruing in stead of them both. In this verse we see the oracle of God speaking to Moses We might note heere that God spake diuers wayes to his Church in the old Testament: as also that all blessings come from God to vs through Christ the true propitiatory, couering our sinnes out of Gods sight and reuealing Gods will to vs, that wee should know it, and haue benefit by his Priesthood. But to passe ouer these, we may note that Moses went into ye Tabernacle. The Tabernacle signifieth his Church. There is God to be spoken vnto. The doctrine Doctrine, is this; God is present in a speciall manner in places set apart for his worship. True it is,God is euermore present wheresoeuer his Church is assembled. hee is euery where, the heauen is his throne, and the earth is his footstoole; howbeit wheresoeuer his Church and people are assembled, hee is present with his Spirit, with his grace, and with his blessing and assistance. Hence it is, that the place appointed for his seruice is called his face, Gen. 4.14. This is afterward called, the presence of the Lord, verse. 16. So Psal. 46.5. God is said to be in the middes of the City of God; And Christ teacheth, that wheresoeuer two or three are gathred together in his name, he is in the middes of them, Matth. 18.20. So then wheresoeuer the place of Gods worship is, there is God euer present.
For first, he hath promised to dwell there: Reason 1 Where dwelleth the master of the house, and where is he readiest to bee found, but where he dwelleth? as Psal. 132.13.14. The Lord hath chosen Sion, he hath desired it for his habitation: this is my rest for euer, heere will I dwell, for I haue desired it. Secondly, he is knowne by a speciall worke of his presence sanctifying Reason 2 those that are his by his word: heereupon the Prophet saith, Psal. 87.2, 3. The Lord loueth the gates of Sion, more then all the dwellings of Iacob; glorious things are spoken of thee, O City of God. Thirdly, he delighteth in his own ordinances. Reason 3 In Iudah is God knowne, his Name is great in Israel: in Salem also is his Tabernacle, and his dwelling place in Sion, Psal. 76.1.2. It is Gods ordinance that we should meete together in one place; for this cause hee commanded the Tabernacle to be builded, and afterward the Temple: these he sanctified for the word, for sacrifices, and for prayer: these doth the Lord loue, and in those doth he take pleasure, and with them will he vouchsafe his presence.
This being an euident trueth, from hence we must learne so to carry our selues in such places as are sanctified and set apart for his seruice, as that wee may call him to bee a witnesse of our sincerity. Will a subiect dare to behaue himselfe rudely and vnreuerently in the presence of his Prince? or the child in the presence of his father? How then ought wee to stand in awe of the Maiesty of Almighty God, whose glory is incomprehensible, who dwelleth in light that none can attaine vnto? Heerepon the wise man saith, Eccle. 5.1. Keepe thy foot when thou goest to the house of God, and be more ready to heare, then to giue the sacrifice of fooles: for they consider not that they doe euill. No man ought to come before the Lord vnprepared: or to set his feete in the Lords house rashly and vnreuerently. Were it not vnseemly and vnciuill to enter into a kings pallace with foule and filthy feete defiled with dung and myre, or to sit downe at a Princes table with vnwashen hands? And is it not more vndecent and vndutifull to come into the house of the great King, the King of Kings, and to be partakers of his Table before wee haue cleansed and sanctified our hearts? This was shadowed out at the giuing of the law, by commanding them to wash their garments, and to abstaine from their wiues, Exod. 19.14, 15. Thus they were to be prepared before they receiued the Law. Likewise before they could behold the wonderfull workes of God, they were spoken to, to pull off their shooes, because the place whereon they stood was holy groūd.Exod. 3.5. Iosh. 5.15. This we shold al consider whē we meet together in one place, and carefully remember that the place in which we assemble is holy ground, and therefore we should take heed we doe not abuse it. Obiect. But is that ground wherupon Temples or Churches stand more holy then other? I answer, Answ. no, it is not in it self, there is no more holinesse in it, then in other: but in respect of the assembly therein gathered together, and of the exercises of religion therein performed, it is for that present more holy, and better to be accounted and esteemed then all other places and peeces of ground whatsoeuer. This made the Prophet say, Psal. 84.10. A day in thy Courts is better then a thousand: I had rather bee a doore-keeper in the house of my God, then to dwell in the tents of wickednesse. We see how carefull all men are, whensoeuer they goe abroad, and come into any publike place and presence of men, to adorne the outward man decently, lest being seene in an vnseemely manner they be condemned and despised, especially if they be to appeare before some great person, as we see in Ioseph, Gen. 41.14. When they brought him before the presence of Pharaoh, he shaued himselfe, and hee changed his raiment, and so came vnto him. How much more then should wee looke to our selues, to the inward man, to the heart, that we come not carelesly & contemptuously before him that searcheth the hearts and reines? If any aske how we may prepare our selues and behaue our selues, Obiect. that we may be accounted fit to come before Gods presence? I answere, Answer. we must practise three duties: first, wee must embrace true godlinesse and righteousnesse, and cast out of our hearts, as filthinesse out of our houses, all impiety and vnrighteousnesse. The gates of Gods house into which hee will enter, are the gates of righteousnes, and none shall enter into them but the righteous, Psal. 118.16. Open to me the gates of righteousnesse, I will goe into them, and I will praise the Lord: this gate is the Lords, into which the righteous shal enter. When Iacob went to Bethel to build for God an altar, and to worship him, first he clensed his house of idols, and commanded his houshold to be cleane,Gen. 35.2. [...] therby shadowing out the purity of their harts. To this purpose doth Dauid testifie, Psal. 26.6. that he would wash his hands in innocency, and then afterward he would compasse his altar. So then, so often as we intend to come to the house of God, we must rid our hearts of wickednesse, as it were our ground of weedes, and so sanctifie them that they may be fit vessels to receiue heauenly graces. They that doe otherwise shall neuer reape any benefit by the holy assemblies of the Saints, let them resort thither neuer so often. Secondly, we must not onely shunne and shake off things vngodly and vnlawfull in themselues, but euen such things that in time and place may be followed and are commanded to be done of vs, to wit, the care of earthly things and thoughts vpon the matters of this world. These haue their time, but their time is out of time, when the time serueth to serue the Lord, and we are to sanctifie a Sabboth vnto him. These indeed haue their place but they haue no place in the place of Gods worship, and therefore must be displaced out of our hearts before we come to the house of God. A vessell full of myre and puddle cannot receiue any sweet and wholesome liquor, though ye powre it vpon it all the day long: and if our minds and hearts be forestalled with the cares of this life, and the cogitations of earthly things; they are no way capable of heauenly things, they are full fraught and stuffed already and so leaue, no roome or receit for better things. These are ranke thornes that choke the word. Lastly, we must consider that we haue to deale with God, and not with man, and be ready to receiue without contradiction or resisting, without mincing and mangling, whatsoeuer is deliuered vnto vs by the Ministers of God, and from the warrant of Scriptures. This must be the end that we aime at when we come into the Church,Ant [...]m. Fa [...] comment [...] Eccle. 4. to heare the word of life, to learne the way of saluation, and to embrace the doctrine of trueth and saluation. It was the manner of the Priestes and Leuites to interprete the Law, and the Prophets were wont to preach their Sermons to the people gathered together in great multitudes in the Temple, Ierem. chap. 7. verse 2. [Page 457] where Ieremy is commanded to stand in the gate of the Lords house, [...]. 2, 7. and proclaime there this word. Let vs therefore prepare our hearts to obedience, by setting before vs the presence of God, present by his word, present by his grace, present by his Sacraments, present by all his ordinances, and by his blessing vpon his ordinances. Thus doth the Prophet prophesie, that the people call one to another, and say, Come ye and let vs goe vp to the Mountaine of the Lord, [...]y 1, 3. to the house of the God of Iacob, and he will teach vs (he doth not say, the Ministers, but the Lord himselfe will teach vs) his waies, and we will walke in his paths. A notable meanes to worke much good in vs, and the cheefest way to touch our hearts with feare and reuerence, knowing that we haue to do with Gods word nay with God himselfe. Thus did Cornelius consider, Acts 10, 33. when he saide to Peter, We are all heere present before GOD, to heare all things that are commanded thee of God. Let vs examine our selues by these few rules, and by them we shall know whether we come aright or not to the house of God, with due reuerence and preparation. Let not the Minister sowe among thornes, but grub them out of the ground of your hearts, that so yee may bring foorth fruites with patience.
Secondly, obserue from the law of contraries, Vse 2 that Satan is present in all places of Idolatry, wickednesse, impiety, and prophanenes. For as God is present where he is worshipped, so is the Prince of this world that [...]u [...]eth in all the children of disobedience, present also where he is serued. Thus speaketh Christ our Sauiour to the Church of Pergamus Reuel. 2, 13. I know thy workes, & where thou dwellest, euen where Satans throne is. So then where vngodlinesse is set vp and maintained, there is Satan present, nay there he is president; there is Satans seat, and there he keepeth [...]esidence. O that all wicked and vngodly persons were throghly perswaded of the truth of this point, and that they would diligently weigh with themselues, that Satan is oftentimes neere thē, euen at their elbowes when they thinke him to be farre from them, and th [...]mselues out of gunshot as we vse to speake, and free from all danger. For if he will intrude himselfe and winde in himselfe among the Saints, to hinder the best workes, Zach. 3, 1. Luke 8, 12. like a subtill serpent that he may seduce & deceiue vs, as he did our first parents: we may be assured he commeth freely and frequently into the company of his professed seruants which are his children, Ioh. 8, 44. For as Christ speaketh, that where two or three are gathered together in his Name, he is in the midst of them; so wheresoeuer two or three are met together at his pleasure & to his liking, and for the doing of his will, he will be in the midst of them (though not in a visible manner) to tempt thē to euill, and to make them glory and continue in their euill. If then we feare such a companion, let vs forsake such company. If we will needs frequent the company of wicked liuers, we cannot auo [...]d the society of Satan. Do we then see any place where drunkennesse, where whoredome, where vanity, where blasphemy and all impiety is maintained & vpholden? we may conclude and as it were write vpon the backside of it and vpon euery doore and poste within it, This is the diuels house, here are the workes of the diuell to be seene, heere is the diuell in a speciall manner present with his tē tations, with his allurements, with his instruments to ruine the soules of men, and to bring them to confusion and destruction.
Thirdly, it is our duty to frequent those Vse 3 places that make knowne his Name vnto vs, and spread abroad his sauing health among al people. Here we may haue familiar accesse to him, & be admitted into his presence. In praier we talke familiarly with him, Gen. 18, 27. where Abraham saith, he had taken vpon him to speake to the Lord: and in his word he talketh familiarly with vs, and therefore do the Prophets continually cry out, to heare ye word of the Lord, and tell vs that the Lord speaketh to his people. What an high honour is it to a subiect to haue free accesse to his Prince, and to come into his chamber of presence? we are so honoured of God to come to him without checke or controlement; the more boldly we preasse into his presence, the more welcome we are. No man is reproued for coming too often. The faithfull haue accounted it a great part of their happines to haue liberty to meet together with one minde & with one mouth to glorifie God & to set forth his praises. This made the Prophet say, Lord, Psal. 26, 8. I haue loued the habitation of thy house, and the place where thine honour dwelleth. On the other side, they haue lamented their condition with a lamentable & bitter cry, when they haue bin banished from the place of Gods worship, & driuen to seeke harbour and habitation among the vnbeleeuers. Then their soules longed and fainted for the Courts of the Lord,Psal. 84, 2, and 137, 1, 2. their hearts and their flesh cryed out for the liuing God; yea, they wept and lamented when in captiuity they remembred Sion. They longed for the Courts of the Lord: but many among vs long greatly to be out of them. They accounted it a great greefe to be out of the house of God; but we account it a great greefe to abide in the house of God. They were neuer well nor quiet so long as they were from the worship of God; we are euen sicke and discontent so long a [...] we are at it. Finally, they were banished from the Lords house, we banish our selues: they were compelled to be absent, we cannot be compelled to be present. We wold be thoght to be willing to haue God in our company, & to desire to haue accesse vnto his presence, but if this were truly in vs, we would loue the place of his dwelling. We shall bee sure to finde him in his word, to meete with him at the Sacraments, and to speake with him by our prayers.
This then reproueth the carelesnes of all such as make no reckoning of Church-assemblies, that account one day or houre of ye day spent in their owne pleasures & vanities better thē a thousand in the Courts of the Lord. These are weary of the heauenly Manna, it is a light and a loathsome food. This is a fearefull sinne, to pollute the holy things that he hath sanctified and set apart to holy vses. These are scornfull beasts, and prophane persons, there is but a step betweene them and atheisme. They are men without religion, and tread vnder feete the Sonne of God, and account the blood of the new Testament as a prophane thing. Hereby we see the height of that sinne which is too rife and common, to wit, the carelesse, wilfull, and negligent forsaking of the holy things of God. These are come to the highest steppe of sin, and are set downe in the seate of scorners, Psal. 1, 1. These haue faith iustly denied vnto them, and haue not the grace giuen them to beleeue, because they contemne the meanes by which they might beleeue & be saued, Act. 13, 48. And doubtlesse he that maketh no cō science of Gods worship, will also, if occasion shew it selfe, make as little conscience of any thing else that belongeth vnto his brother. To conclude, let vs haue no part or fellowship with these men, but carry earnest affection to the exercises of religion, hungring and thirsting after them with longing desires. When one Sabbath is ended, we should wish for the next: when one Sermon is finished, we should desire another: when one Communion hath beene celebrated, we should enquire when the next shall follow; euen as the Gentiles besought Paul and Barnabas to preach to them ye next Sabbath day,Acts 13, 42. the same things they had offered to the Iewes. O that this zeale were found in vs! then would God be found of vs, O that we would enquire after him! he would offer to vs his gracious presence in this life, & we should be sure to enioy his glorious presence in the life to come.
CHAP. VIII.
1. AND the Lord spake vnto Moses, saying,
2. Speake vnto Aaron, and say vnto him, When thou lightest the Lampes, the seauen Lampes shall giue light ouer against the Candlesticke.
3. And Aaron did so, &c.
IN the latter end of the former chapter wee haue seene how God gaue answer vnto Moses from aboue the Mercy-seate, between the two Cherubims, according to his promise before, Exod 25, 22. In this chapter is recorded what he spake. Wee haue also learned what was the sanctification of the other Tribes testified by the solemne offering yt they brought at the dedication of the Altar: heere Moses entreateth of the sanctification of the Church-officers, wherein obserue two things; the first, touching the Priests: the second, touching the rest of the Leuites. For such as serued at the Altar, either were taken into the order of the Priests, or else were of the rest of the Tribe of the Leuites that serued in inferiour places about ye Tabernacle to assist the Priests in their offices. Touching the Priests, we are to consider two things: first, the commandement of God, without whose authority nothing is to be imposed as necessary in the Church; which is, that the Priests should light the lampes, not one or two, but all of them to giue light in the Tabernacle, to signifie ye light of Gods word shining in ye Church, which ought sincerely to be preached and published by the teachers, to giue light of knowledge to all in the house of God: as the Apostle declareth of himselfe, that he had kept backe nothing,Acts 20, 20, 27 but reuealed the whole counsell of God; as the Priests kept not any of the lampes vnlighted, but did light thē all. Secondly, the obedience of Aaron to the commandement, he lighted the lampes, that they might giue light round about the candlestick, on euery side wheresoeuer the candlesticke could be seene. Vpon occasion of mentioning the candlesticke, we haue a description of it, verse 4, by the matter of it, it was made of gold: and by the forme, of beaten gold, according to the patterne shewed to Moses in the Mount: for he was a faithfull seruant in the house of God, Heb. 3, 2. But of this we may reade farther, Exo. 25, 37, & 40, 25, 26. There was but one candlesticke in the Tabernacle made by Moses, because this was sufficient: howbeit Salomon that built the Temple afterward, made ten candlestickes, whereof fiue stood at the one side, & fiue on the other side, 2 Chron. 4, ver, 7, 20. because the Temple was larger and wider then the Tabernacle, and therefore moe were requisite in the one then in the other. The place where the Candlesticke stood, was in the Sanctuary next to the most holy place, or in the first Tabernacle, Hebrewes, chapter 9, verses 2, 9. Not in the most holy place, forasmuch as the High-Priest went into it once onely in the whole yeare, Heb. 9, 7. whereas the lampes of the Candlesticke were renued daily. But let vs come to the words as they lye in order; and first touching the lampes appointed to bee lighted, we must consider that the Tabernacle [Page 459] with all things thereunto belonging, was a figure of the time present, vntil the time of reformation, Heb. 9, 9. and when the Priesthood was changed, there must be also a change of the law, Heb. 7, 12. All things had their signification, and the truth which is as the pith and substance of the ceremonies, belongeth to vs as well as to the Iewes. Hence it is, that the lampes belonging to the candlesticke, [...]ctrine. signifie vnto vs, yt the word is the light of the church, [...] word is [...]amp and [...] of the [...]rch. giuing light to the people, as the Sun doth to the world▪ wherby the true light of the knowledge of God, of Christ our Redeemer, of true righteousnesse, and of saluation, is kindled in the hearts of all true beleeuers. Dauid is a certaine witnesse of this truth, who teacheth, that the commandement of the Lord is pure, enlightening the eyes, Psal. 19, 8. Thy word is a lampe vnto my feete, and a light vnto my path, Psal. 119, 105. So Salomon saith, Prou. 6, 23. The Commandement is a lampe, and the Law is a light. It is plaine therefore that the lampe lighted in the Tabernacle, did figure out the word of God. Hence it is, that the Prophet Esay saith, O house of Iacob, [...]y 2, 5. come, & let vs walke in the light of the Lord: and afterward he sheweth, that if any speake not according to this word, [...] 8, 20. it is because there is no light in them.
Reason 1 And it cannot be otherwise, because the Lord which is the author of the Scriptures, is light it selfe; he is called the Father of lights, Iam. 1: and the Church acknowledgeth, when it sate in darknes, that the Lord was the light of it, Mich. 7, 8. The Apostle saith, he only hath immortality, and dwelleth in the light which no mā can approch vnto, 1 Tim. 6, 16. And in the beginning of Iohns Gospel, Christ is called the light of men, Iohn 1, 4. If God then be ye true light, how can his word but partake of his nature, and be lightsome in it selfe, and bring light to vs? Againe, the word hath in it the effects of light, it expelleth darknes, and is very comfortable, and therfore comfort is often called by the name of light, Ps. 97, 11. Ester 8, 16. Ps. 118, 27, and 43, 3. Iob 30, 26. Lam. 3, 2. So is it with the word, it driueth away spirituall darknes, and it comforteth and reioyceth the heart, Psal. 19, 8.
Vse 1 This doctrine serueth to reproue the church of Rome, which bring in their Torches and Tapers, and Candles into the Church, as the setting of them vp at burials and funerals, [...] d [...] par. [...]b. 2 c. 19. to signifie that the soules of the dead are aliue; a superstitious custome, condemned by sundry Councels as superstitious and heathenish. Moreouer, they obserue continually another foolish custome to set vp wax candles & Taper lights before their Images, and vpon the Altar in their Churches; and this they do not onely in the night, but in the day, & at noone, when the Sun shineth in his strength. And lest they might seeme to wander without Scripture, and to be mad without reason, they pretend for themselues and their superstition, the continuall burning of the lampes in the Tabernacle before the Arke of the testimony, Exod. 25. Bellarmine disputing of the reliques of the Saints,Bellar. lib. 2. de reliqu. c. 3. et 4. noteth three ends of this practise because fire is a signe of gladnesse, a signe of glory, and a signe of life. But all this is no better then will-worship, which is condemned, Mat. 15, 9. Col. 2, 23. of which it may be said, Who required these things at your hands, Es. 1, 12, And this obseruation in the law touching the lamps, is meerly ceremoniall, which had an end with the Priesthood, and was honourably buried with the Synagogue, and is not to be raked out of the dust and raised out of the graue againe. Also, it is vtterly vntrue, that these lampes were lighted in the day time; for they were lighted in the euening & burned vntill the morning, and then were put out. Thus doth Ahijah tell Ieroboam and all Israel,2 Chr. 13, 11. that they had the Candlesticke of gold with the lampes thereof to burne euery euening. Therefore it is said in the law, The high Priest shall light the lampes at euen, the word is, betweene the twilights, meaning therby both the euening and the morning, Exod. 30, 8: and Aaron must cause the lampes to burne continually, from the euening vnto the morning, Leuit. 24, 3. In the booke of Samuel & in other places, it appeareth that they burned all night for those that kept the watch of the Lord in ye Tabernacle, and in the Temple, but were alwaies exstinguished in the morning when it was day, 1 Sam. 3, 3. Thus then we reason against them from their owne foundation: The lampes vnder the law burned only in ye night, therefore the Papists haue no warrant to set them vp in the day time. True it is, Doway-Translators slubber ouer the matter in their annotations vpon Exodus and Samuel, and tell vs that God would not haue darkenesse in his Tabernacle by day nor night: but this is a weake and vngrounded assertion contrary to ye Scripture, as hath bin shewed, and may also farther be shewed o [...]t of Exod. 27, 21. The truth is that these noone-day Taper lights in honour of the liuing or of the dead,Danae. respons. ad 7. Contro. cap. 4. are a meere heathenish superstition, as it appeareth out of the history of Herodian, lib. 1. And from hence (as also many other toyes did) crept into the Church; and therefore Hierome saith, aduers. vigilant. Cereos clara luce non accendimus. we do not light candles in the day time. But we haue some reason to beare with them. For to what end do they vse it in the day time, but to make manifest their blindnesse & ignorance. Their religion is a darke and obscure religion, compacted altogether of many blinde doctrines, and therefore they would haue some light of their candles, though they haue none of their doctrine. The vse of a lanthorne and light is in a darke night. There is no man in his right wits will carry a candle when the Sun shineth cleerely and brightly. Durandus a great patrone of these superstitions, can finde out nothing in the word written to iustifie & defend these wax-candles, & therefore is constrained [Page 460] to establish them vpon the rotten decrees of Zosimus and Theodorus. Enchirid. lib. 6. cap. 80, If any obiect, that the Christians vsed lights & lampes in their meetings: I answer, their meetings were in the night time for feare of their enemies. For while the Church was in persecution, they could not safely assemble in the day time, and therefore they vsed those lights of necessity to remedy the darknesse of the night, Acts 20, 8. but when we haue free liberty & choise of time & place for ye exercises of our religion, yt practise is not to be brought into imitation.
Vse 2 Againe, it reproueth them that hold the Scriptures to be so darke and difficult, that it is dangerous for the people to meddle with them, lest they fall by them into errors & heresies. But we heare that the Scriptures are a lampe, as a candle set vpon the table, and as a Beacon kindled to shew light farre and neere. What then? Can the light be darknesse? surely no more then the darknesse can bee light. And if they be darke, it followeth, that either the holy Ghost could not expresse his minde and meaning more cleerely and euidently, or else he would not. To say hee could not, is blasphemy, and maketh him a weake and impotent God: to say he would not, were to make him an enuious God, as if he did enuy the good of his Church. But whatsoeuer was written afore time, was written for our instruction, Rom. 15, 4. 2 Tim. 3, 16. therfore God euery where commandeth, that they should be read and heard of all, high and low, rich & poore, men and women, old and young, Deut. 6, 9. & 17, 18. & 31, 11. Iosh. 1, 8.Esay 8, 20. He wil haue all sorts of persons come to the knowledge of the truth, that they may be saued, 2 Pet. 3, 9. 2 Tim. 2, 25. But how shall they come to repentance and to the knowledge of the truth, without the Scriptures? Euery member of the Church must haue them dwell richly in them, Col. 3, 16. All are commanded to search them, Ioh. 5, 39. The men of Berea are commended for it, Acts 17, 11. so is the Eunuch, who while he sate in his Chariot, read them, Acts 8, 30. They also are reproued that were vnskilfull in them and slow of heart to beleeue them. They are able to make vs wise vnto saluation. Out of them as from an armory,Math, 22, 29. Luke 24.25. Eph 6, 16, 17. Math. 4, 4. & 22, 31, 29. we must draw weapons against Satan and his instruments, both defensiue and offensiue. Christ and his Apostles vsed these weapons, to beate downe all impiety and heresie: whereas the ignorance of them is the cause of errour. This armour & artillery must all men procure: and no man be denied to draw this sword that is a soldier of Iesus Christ. From hence therefore is reproued the errour in opinion and weaknesse of iudgment resting in the common sort, they perswade themselues that the knowledge of thē belongeth not to them, but to the Ministers and to the learned, because they take them to be so darke, and themselues so simple, yt they are as a deepe well, and they haue nothing to draw; nay, that it is dangerous for them to meddle with them, as if they were a rocke at which they might suffer shipwracke. But this is nothing so. Let all such marke that they are as a light shining in the night of this present world, to shew vs the right way, and to leade vs a sure way forward to the end of our faith. True it is, we shall haue no need of it, when once we come to our iournies end. For as men whē they are come to their lodging & resting place, require no more the helpe of the lanthorne; so shal it be with vs, when the daies of our passage and pilgrimage are ended, and we be come to the heauenly Ierusalem, we shall no more want this ministeriall light: the Lord shall be the light of that City,Reuel. 21, 2 [...] 1 Cor. 13.8 there shall bee no need of the Sun or Moone there to shine in it: then Prophesie shall faile, & tongues shall ceasse, and knowledge shall vanish away. Furthermore, we must know that the Scriptures are not hard and hidden in the fundamentall points, but all things necessary to saluatiō are easie to them that will vnderstand.Deu. 30, 11, Rom. 10, [...], [...] They are like to the holy waters that issued out frō vnder ye threshold of the house, Eze. 47, 1: which were first vp to the ankles, v. 3. then vp to the loynes, v. 4. which afterward became as a riuer that could not be passed ouer, v. 5. In them is strong meat for men, and milke for babes and children. In them the Elephant may swim, and the Lambe may wade. No man must therfore be discouraged from searching the Scriptures, which do giue vnderstanding euen to the simple,Prou 1 4. Psal. 119, 3. and knowledge and discretion to ye young man: he may learne by them to reforme his waies, and to know how to feare the Lord. But are not many things hard in them? Doth not Peter say of Pauls Epistles, that they are hard?2 Pet. 3, 1 [...] I answer, he speaketh not of the hardnes of the Epistles, as appeareth by the change of ye gender, but that in the Epistles are many mystical points, and matters of faith rather then of reason, as the doctrine of the Trinity, the vnion of the two natures in Christ to make one person, and such like, which, albeit they be in thē selues darke & hard to be conceiued, yet they are plainely set downe. Againe, he doth not say, all things are hard, or the most things, or many things, but some things are hard to be vnderstood. And to whom are they hard? to those that wrest them to their owne destruction, to the vnstable and vnlearned. Now, those things that are darke to the vnbeleeuer, are lightsom to the faithfull, as Christ saith to his Disciples, To you it is giuen to know the mystery of the Kingdome of God, but vnto them that are without, Mark. 4, 1 [...] all things are done in Parables. To them that are hū ble and desire to learn, are plaine instructions: but to others that are proud & high-minded, the plainest points are darke riddles. If any aske, whether there be not diuers things hard in Scripture? I answer, there are: and it is the great wisedome of GOD it should be so: tempering the one with the other, to make vs deuout in praying, diligent in searching, wise in prizing & valuing ye truth of God, hūble in [Page 461] knowing our owne wants, and to teach vs that God would haue some teachers in his Church and some to learne at their mouthes, some to instruct and some to be instructed.
Thirdly, we may conclude, that seeing the Vse 3 word of God is the light of the Church, they that now perish, do perish iustly and worthily. They haue a light set vp to direct them, and the Sunne shineth most brightly in their faces; if then they shut their eyes; and so stumble and fall downe, who will take any pitty vpon them? who can say, but they are worthy to perish? Hence it is, that the Apostle saith, If our Gospel be hid, it is hid to them that are lost, in whom the God of this world hath blinded the mindes of them which beleeue not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine vnto them. 2 Cor. 4, 3, 4. If we had not a light before vs, we might pretend ignorance, and alledge the darknesse of the way, as a defence of our wandring, but now the vizard is pulled from our faces, we haue nothing to answer for our selues. Wherefore Christ saith, If I had not come and spoken vnto them, they had not had sinne: but now they haue no cloke for their sinnes, Iohn 15, 22. No man can alledge any iust colour or excuse, or finde what plea to put in for himselfe. The light is among vs, what shall we say that we walke not in the light? He that walketh in darknes, knoweth not what he doth, or whither he goeth, or how neere he is to danger. O that it might be said of vs, as the Apostle doth of the Thessalonians, [...]ess. 5, 5. Yee are all the children of light, and the children of the day: ye are not of the night, nor of darkenesse. It may rather be said of vs, you are children of the night and of darknes, ye are not of the light nor of the day. Christ Iesus is come as a light into the world, that whosoeuer beleeueth in him should not abide in darkenesse, Iohn 12, 46, 48, Whosoeuer reiecteth him, and receiueth not his words, hath one that iudgeth him, the word which he hath spoken shall iudge him in the last day, verse 48. Such then shall be taken speechlesse, and stand dumbe hauing nothing to say, being conuicted and condemned in their owne consciences, and therefore he that is ignorant, let him be ignorant, 1 Cor. 14, 38. The light was powerfully and plentifully offered vnto him, but he closed his eies that he might not see, and stopped his eares that hee might not heare, and hardened his heart that he might not vnderstand. It shall be easier for the Turks and Infidels at the day of iudgement, then for many of vs. For if the light of the truth had shined so fully vpon them as it hath done vppon vs, they had long agoe repented in sackcloth and ashes. Let vs consider this betimes, and open our eies while the light is among vs, before it be taken from vs, and darknesse come vpon vs. Now is the acceptable time, let it not slip from vs.
Vse 4 Fourthly, they should be welcome vnto vs, that bring this light, that we may say with the Apostle, How beautifull are the feete of them that preach the Gospel of peace, and bring glad tydings of good things? Rom. 10, ver. 15. In winter nights that are darke, and consequently dangerous for passengers, men thinke they doe others a great pleasure, if they hold them out a light to shew them the way, and to free them from feare of danger, and it is so. What an happy thing then is it to haue a light holden foorth to guide vs to heauen, and to bring vs to euerlasting life! We see therefore the necessity of the word of God and of the Ministers thereof. To take away these, is to take away the light in a darke night, nay to pull the Sunne out of the Firmament, & to leaue men to goe and to grope in darknesse: forasmuch as it is impossible for vs to direct our waies aright without the one and the other. It is the great mercy of God that hath giuen vnto vs the Sunne to rule the day, the Moone and the Starres to rule the night, Psal. 136, 8, 9. which are so necessary as that without them the life of man cannot bee continued and preserued: and as in a darke house nothing can be seene without a Lampe or a candle, so the right way cannot be discerned from the wrong, truth from errour, and vertue from vice in the darknesse of our life, without the light and lustre of the word. There are dangerous pits in this misty world,Ambros. in Psal. 119. and many threatning rockes in this troublesome sea which are not seene; we shall fall into the one, and rush vpon the other, and ruine our selues by them both, except we carry before vs this light and lanthorne. Let vs beleeue no man that will offer to teach vs the way, except he shew vs this light. The Israelites in the wildernesse were gouerned by a Cloud in the day, and by a pillar of fire in the night, till they came into the Land of Canaan, afterward they had no neede of the one or of the other: so should we order our resting and remouing, our going out, and our comming in, by this light of the word, which will bring vs to the heauenly Canaan. Our duty therefore must be to take heede to the word, seeing it is a light giuē vnto vs of God. It is our duty to heare it, to beleeue it, to obey it. We must heare it attentiuely: we must beleeue it stedfastly: we must obey it readily. We must heare it without loathing: we must beleeue it without wauering: we must obey it without resisting.
Hence it is, that the Apostle Peter adorning the word with this worthy title, that it is as a light that shineth in a darke place, vntill the day dawne, and the day-starre arise in our hearts, draweth from thence this exhortation, that we must therfore take heed vnto it. 2, Pet. 1, 19. Who is it that is so simple or senselesse, that he will take no heed to the light that shineth round about him? Euery man looketh carefully to the light, and taketh comfort at the sight of it. The whole world lieth in darknesse, guilty of ignorance, & subiect to damnation. The Ministery of the word is ordained [Page 462] to bring men out of darknesse into a maruailous light, Acts 26, 18. to reueale to them the knowledge of their sins, and to leade them (as it were by the hand) the way to eternall life.
Vse 5 Fiftly, let all vnlearned and vnconscionable Ministers know, yt they ought to be as lights in the world, to teach the people in season and out of season. If they be without knowledge or without conscience, they bee lanthornes without light. The dispensation is committed vnto them,1 Cor. 9, 16. woe vnto thē therfore that preach not the Gospel, whether they cannot or will not, whether they cannot through blindnesse, or whether they will not through wilfulnesse. Againe, they offend, who, as if the word were deliuered in riddles, and darke parables rather to worke in them admiration, then to bring vnto them instruction, do flye aloft, far aboue the reach of the people: and do not consider that the word is a light, and therefore ought to be spoken plainely and euidently, that all may see it, and discerne it. Happy are those lights, I meane those Ministers, that can humble and abase themselues, descending to the capacity of the simple: such shall finde greatest comfort of their labours, and shall reape the greatest reward for their labours. As for others, they may please themselues, but they please not God. They may delight the eare, they cannot descend into the conscience. They build Castles in the aire, but neuer lay a sound foundation of the faith, neither shall they euer be able to say with the Apostle,2 Cor. 3, 2. Ye are our Epistle written in our hearts, knowne and read of all men. Vnto these we may adde such as spend their daies and grow old and idle in the Vniuersities: who neuer desire to come abroad to take paines, neither consider that the Church hath need of them. These stand all day doing nothing, and will not be hired to labour in the Lords Vineyard. They haue liued long in the schooles of the Prophets, it is high time they come abroad, and leaue their places to others. He that ingrosseth corne into his owne hands, and will not communicate it to others, but keepeth it close to himselfe,Prou. 11, 26. is cursed of the people; but he is pronounced blessed that selleth corne to others in the daies of famine. Behold, we liue in the daies of famine, not of bread, but of preaching and hearing the word, Amos 8, 11. In many places the word of the Lord is precious in these daies, 1 Sam. 3, 1. Let them therefore looke to it, that tender either the glory of the Lord, or the saluation of the flocke of Christ, yea or their owne good, that they do not bring vpon themselues the curse of God and man, which haue stored thēselues with much knowledge and learning, and as it were filled their garners with abundance of corne; yet will depart with nothing, but keepe all to themselues, and suffer the people of God to starue. On the other side, thrice happy and blessed are they, that considering the necessity of the Church, the ignorance of the people, the ouerflowing of sinne, and the commandement of God, do bring foorth the corne which they haue gathered, and imploy the gifts that they haue receiued, that so none of these for whom Christ died, should perish for want of food. Let such therfore in no wise hang backe; when they are thrust forward, et them not say touching building of the spirituall house of God, as the people said in building of the materiall Temple, The time is not come, the time that the Lords house should be built. Hag. 1, 2. but so soone as they are called, let thē not stop their eares, but answer with Samuel. Speake Lord, for thy seruant heareth, 1 Sam. 3, 9. and with the Prophet, Here am I, send me, Esay 6, 8. Let not these I say, obiect, that the time is not yet come to build the Lords house, lest they heare as that people did, Is it time for you, O ye, to dwell in your faire houses, and sicled chambers, and this house lye waste? Now therefore sayeth the Lord of hostes, consider your waies, Hag. 1, 4, 5. And generally, let all such as are entred into this calling, beware they doe not hide their gifts;Luke 8, 1 [...] let them not thrust the candle vnder the bed or vnder a bushell, but set it vpon the Table, seeing they are made lights for others, and not only for themselues. Such haue an hard and heauy account to make hereafter; much is giuen vnto them, and therefore much shall be required of them.
Lastly, here is instruction for all; for euery Vse one should be as a burning candle, & a bright shining light, and is bound to let his light so shine before men,Math. 5, [...] yt they may see their good workes, and glorifie their Father which is in heauen. Euery man ought to bee enlightened with the knowledge of Gods word, & be willing to hold out the light to others. But we cannot giue light to another, except we haue the light of knowledge our selues. Ignorant persons are darknesse and not light, children of the night & not of the day. The Scripture is able to make a man wise, to enlighten his eies, to direct his steps, and to saue his soule. Bellarmine confesseth,Bellar. de [...] lib. 1. cap. 2 yt the Scripture is a light but he telleth vs, yt the reason is, not because they haue light in thēselues, but because they bring light when they are vnderstood. This is a right fallacy of the consequent: for heereby he maketh the effect to be the cause of ye cause,Sibra L [...] princ [...]p C [...] lib. 4 cap. [...] and so inuerteth all good order, turning the cause into the effect, & the effect into ye cause. For he would haue the Scripture therefore to be light or lightsome, because being once vnderstood, it doth enlighten the mind. But this needeth no light to discouer the fraud & falsehood thereof. For it is not therefore called light, because when it is vnderstood it doth enlighten & giue light. And whether we vnderstand it, or no, it skilleth not; for the Scripture is in it selfe a bright shining light. For as the Sunne is lightsome, though all men were blinde, and no man did see it: so the Scripture is a light, albeit men turne away their eies frō it that they will not see it. In the mean season we do not deny, yt the Scripture being vnderstood [Page 463] doth enlighten our mindes, but it is not therfore lightsome because it is vnderstood of vs: for then the light therof should wholly depend vpon our vnderstanding. Thus if we vnderstand it, it shall be lightsome; but if we vnderstand it not, it shal not be lightsome. Nay, wc is much more absurd, if one man vnderstand it, it shal be light: if another man vnderstand it not it shall not bee light: thus at one and the same time, it shold be both light, & not light. The truth therefore is, that the Scriptures are lightsome two wayes: [...]e holy [...]iptures are [...]o wayes [...]t [...]ome. First, in respect of them selues; secondly, in respect of vs. In respect of themselues, they are alwaies lightsome of thē selues, and haue light in themselues. In respect of vs, they are lightsome when we vnderstand them, and receiue them and light by them. But to returne to the former matter, the Minister should be the principall light to hold out the Lanthorne to bring men to heauen, and to worke in them repentance, as Iohn the Baptist is said to be a burning and a shining light, Ioh. 5, 35. But euery one also in his place must be a light, to shine in knowledge and obedience, in doctrine and in life. On the contrarie, when men are as candles put out, there falleth great hurt to the church. The danger heereof may be discerned by common experience in an hauen towne, if the Lanthorne be taken downe, or the candle put out, which should direct the ships in the night season into the hauen, al the ships and the soules that saile in them, are left to the mercy of the winds which are without mercy, and so all perish by miserable shippewracke. In like manner, if men haue no light in their hearts to guide them into the hauen and harbour of the church, and consequently of the kingdome of heauen, they doe as much as in them lyeth, betray their owne soules; and drowne themselues in eternall perdition.
[Verse 3. And Aaron did so, &c.] The obedience of Aaron is here described, and the Candlesticke set in the Tabernacle described. It is saide to be of golde, as Reuel. 1. the most precious of all Minerals, for two causes. First, because as Gold excedeth all other mettals, so the Church exceedeth all other societies of men, because in it saluation is only to be found Esay 46, 13. all other beeing ordained to preserue this safe and sound, Esa. 45, 14. & 49, 23. Reuel, 21, 24, 26. Ye [...], it is the glory and honour, the beauty and ornament of all other societies, kingdomes, cities, townes, houses, and persons, to be parts of the church; inasmuch as otherwise they are parts of the world, of the kingdome of darknesse, yea, a [...] dogs & swine, and vncleane beasts, Ephes. 22, 11, 12, 13, &c. Secondly, because it is most precious & deare to God, and to Iesus Christ, as gold is to man, because it is an holye company, sanctified by the blood of Christ, whom it cost deare to redeeme it, Acts 20. The Candlesticke in the Tabernacle was to hold the light for the direction of all that were therein, from Euening to morning continually, Exod. 27, 22. It is the vse of euery Candlesticke, to hold, to keepe, to preserue, to continue, and to yeelde forth the light to the benefit of others. This doth mystically represent the church, Doctrine. & teacheth that the church is as the Lords golden candlestick, appointed to hold and keepe the light & treasury of the Word for euer,It is the office of the church, to holde and keep the word for euer. that it should neuer bee lost or embeselled from vs to the end of the world. And as the Candlesticke was to hold the light to the first comming of Christ, so is the church to preserue the truth vntil the second comming of Christ. It is therefore the office of the church, and of euery true member thereof, to keepe in it, and to publish abroad, and to hold out to those that are in it the truth of Gods word, to direct their pathes aright: as Deut. 31, 20. The booke of the Law, after that it was written, was by the Lord himselfe committed to the Israelites to be kept in the side of the Arke of the couenant. The Prophet Esay sheweth, That the Word should go forth out of Sion (where it was kept) into the middest of the earth, Chap. 2.3. And the Apostle declareth, that the Iewes had the Oracles of God committed vnto them of trust, Rom. 3, 2. and that to them appertained (who were ye onely church) the adoption, and the glory, and the Couenants, and the giuing of the Law, and the seruice of God, and the promises, Rom. 9, 4. And Paul is said to haue written vnto Timothy, that hee should know how he ought to behaue himselfe in the house of GOD which is the Church of the liuing God, the pillar & ground of the truth, 1 Tim. 3.15. By all which testimonies wee are taught, that the Church holdeth and bringeth the truth,Esay 41, 27. and conueieth it vnto vs, and that wee can no otherwise receiue it, or be partakers of it.
For further proofe heereof, obserue with Reason 1 me the titles that are giuen vnto it. It is a safe keeper or treasurer, to keepe as it were vnder locke and key the holy Iewels of the olde and new Testament, that they be neither corrupted by Heretikes, nor destroyed by other enemies. It is as a cunning Goldsmith to try euery thing:Whit. de Scrip. quaest. 3. Cap. 2. for as he discerneth pure gold from counterfet mettalles, so the church discerneth true Scripture from false or forged books and writings. It is as a crier to publish and make knowne the decrees of almighty God. It is an Interpreter to expound the sence, and to open the meaning of the Scriptures according to ye proportion of faith set forth in other parts. Secondly, it is a great honor and wonderfull preferment that God giueth vnto the Church aboue al other societies and places of the world besides. And indeede there can bee no greater honor, then to be put in trust with such a treasure. If a man should vpon trust, commit vnto another a great treasure, and make choyse of him to leaue it with him, it is a signe he honoreth and respecteth him before and aboue others: so is it betweene God and his Church; he hath laid vp his trueth in his Church, as in his store-house.Ps. 147, 19, 20. He hath giuen his word to Iacob, his statutes and ordinances vnto Israel, [Page 462] [...] [Page 463] [...] [Page 464] he hath not dealt so with other Nations, & as for his iudgements they haue not knowne them. This made the Apostle say, What is then the preferment (or aduantage) of the Iew? Or what profit is thereof circumcision? much euerie day: shewing thereby, that God committing his Oracles vnto them, did aduance and prefer them farre aboue all other Nations. Thirdly, the church is the house & habitation of God, who is light it self, in whom only is light properly to be found, who dwelleth in light that none can attaine vnto, 1 Tim. 6, 16. Hee hath called his Church his rest, and the place where his honor dwelleth, Psal. 132, 13, 14. The Lord hath chosen Sion, he hath desired it for his habitation; this is my rest for euer, heere will I dwell, for I haue desired it.
Ʋse 1 This condemneth the Papistes who stand from the verdict of this doctrine, as men endited of two crimes and errors: first, they accuse the Scriptures left vnto vs in the Originals, to be corrupted, the old Testament by the Iewes, the new by Marcion and other heretikes. But it is a vaine surmise without proofe or probability touching the corruption of the original fountaines, which notwithstanding the Romanists pretend, thereby to make a way to bring in the Latine translation to be the pure & authenticke Scripture, and consequently to bee preferred before them: which is as foolish and vnreasonable, as to make the mistris to walke on foot like a seruant,Franci. Luc. in Epist. ad Serlet. and to set her handmaid on horsebacke; & therefore some of their own frends are ashamed of this vanity. It is a shame (they say) to belye the deuill. It is a crime to taxe the Iewes of a crime wherof they are not guilty It is wel knowne, that howsoeuer they stand affected vnto Christ, yet they alwayes were, and now are very religious & respectiue in keeping the text sound and sincere, and cannot by any meanes be induced to choppe and change, to adde or to diminish any thing. And doubtlesse had they not bene trusty and faithfull, would God haue trusted them with this true treasure? yea, though that Church were oftentimes corrupt, yea sometimes an Harlot, or an Apostat, yet the ouer-ruling prouidence of God hath alwaies wrought in them a care and conscience this way, both for their owne future happy estate, and the benefit of posterity to come, to keepe the ancient records & euidences of the Scripture, sound, sure, and sincere. This appeareth further by the Sermon of Christ in the Mount, reprouing the false interpretations of the Scribes and Pharisies, who had very grossely corrupted the meaning of the Law, Mat, 5, 21.27, 31, 33, 38, 43. & 16, 6. The church of the Iewes was neuer more corrupt then in the dayes of Christ; yet could they neuer be touched, nor be iustly charged with this horrible crime of offering violence to the holy bookes of Scripture. And if they might haue bene endited of this detestable forgery, [...]hrist would not haue omitted this greater fault, who often reprooueth them of lesser offences. Besides, our Sauiour willeth the Iewes to search the Scripture, which the Prophets had left vnto them by diuine inspiration; hee sendeth them vnto these as then they had thē, to try the doctrine of the Pharisies by them, Ioh. 5, 39.Iohn 5, 39. which hee would neuer haue done, had they bene corrupted, and themselues the corrupters of them.
Moreouer touching the Iewes, seeing they were mortall enemies to Christ, if they were minded to corrupt the Scripture, they would haue corrupted for their own aduantage such places out of Moses and the Prophets, as concerned Christ whome they hated; but these remaine entire, by which they are fully conuinced and confuted.Andrad. lib. [...] defens. Trid [...] Hieron. epi. 7 [...] ad Marcell. And therefore one saith well, that such as holily and religiouslie handle the Hebrew Text, do find therein more notable testimonies of Christ, then in the Latine and Greeke Copies. Now, if the true Church had lost the pure and perfect fountaines of the Hebrew and Greeke Text, how could it bee a faithfull keeper of his Will and Testament? Howbeit, GOD hath euer had a care of his word and truth, euen then when he committed the same to the custody of the Church. Another error of the Romane church is, that they make the churches authority to bee our supreame ground and stay of our faith, and set it farre aboue the Scriptures themselues. These assertions are found in their writings touching the Scripture. It is not authenticall without the authority of the church: that the authority of the Scripture dependeth on the authority of the Church necessarily,Ecchi. [...]cbir [...] Pighi. lib. 1. de Hierar eccl cap. 2. that we are not bound to take them for Scripture, without the authority of the Church: that in respect of vs ye church hath absolute authority to determine which is Scripture, and which is not: that the Church hath power to make a booke not Canonicall,Stapl. to be Canonicall: and one of them vttred this impudent and shamelesse blasphemy, that the Sc [...]ipture should bee of no more credit then Aesops Fables, Herma [...]m. without the approbation & allowance of the church. Howbeit, as wee must not take from the church hir right, so we must take heed that we giue not to it more then is due, and so rob God of his honour and glorie, and derogate from the excellency and authority of the Scriptures. They make the Church the light it selfe, and not the Candlesticke to hold the light, & say, that it also is called light. I answer, it is a borrowed light, receiuing all the light it hath from the word, as the Moone doth from the Sun. They make it to be the authorizer of the word, and hold that it is of no force or credit, but is as a dead letter and inken diuinity without it. This is no better then to hang the word, and consequently,Cal in inf [...] lib 1. cap. 7. the promises of God, the kingdome of heauen, & saluation it self vpon the pleasures of men; wheras the church is founded and grounded vpon the word, not the word vpon the Church, as Peter is builded vpon Christ, not Christ vpon [Page 465] Peter. All the authority that the Church hath, be it neuer so great, it hath it from the Scripture: for how do we know whether ye Church erreth, or not, but by the Scripture? The Church cannot giue vs faith whereby we beleeue in Christ, and lay hold of eternall life, it is the Scripture that worketh it by the inspiration of the holy Spirit. The Scripture is the chiefest and the highest court, from whence is no appeale: but we may appeale from the iudgement of the Church to the Scriptures, not from the Scripture to the Church. The Church, that is, the company of the faithfull, are not lords ouer our faith, they are ruled by faith, not ouer-rulers of our faith. True it is, the Church is a means to bring vs more speedily to know the Scriptures, as the woman of Samaria was a meanes to bring the Samaritans to beleeue in Christ: [...] 4, 42. but as they, when they had heard Christ, beleeued not so much for her report, as for that themselues had heard him speake; so after the Scriptures are discerned and pointed out vnto vs as by the finger of the Church, we beleeue them to bee the word of God, not so much because the Church affirmeth it, but because we find them to be so, as the sheep of Christ acknowledged the voyce of their Shepheard Christ Iesus speaking in them.
Ʋse 2 Secondly this assureth vs, that the trueth of God shall remaine and continue for euer to the end of the world. It may be sometimes brought into a narrow compasse, and be much eclipsed, that the light shall appeare to be but little, but it shall neuer perish vtterly or bee rooted out of the earth. For seeing ye Church is appointed the keeper and continuer of the trueth, as the candlesticke of the candle, and that the Church shall abide for euer, because the gates of hell shall not preuaile against it, Matt. 16.18. it cannot bee that the trueth should faile and decay; as we see, notwithstanding the enemies of Iudah and Beniamin, the word is kept vncorrupt and inuiolable to this day. God will neuer suffer his people to be robbed thereof, but his speciall prouidence watcheth ouer it for our good.
This doth the Scripture it selfe witnesse touching the durablenesse thereof, that the things reuealed belong to vs and to our children for euer, that we may doe all the wordes of this Law. Deut. 29.29. The Lord hath founded his testimonies for euer, Psal 119.152. Our Sauiour speaketh more fully, euidently and vehemently, Heauen and earth shal passe away, but my words shall not passe, Mar. 13.31. & againe, Ʋerily I say vnto you, till heauen and earth passe, one iotte, or one title, shall in no wise passe from the Law, till all be fulfilled, Matth 5.18. We know by experience, that all flesh is as grasse, and all the glory of man as the flowre of grasse, the grasse withereth, and the flowre thereof fadeth and falleth away,Peter 1, 25. but the word of the Lord endureth for euer. This we may see in the bookes of Salomon, 1 Kin. 4.32, 33. Hee spake three thousand Prouerbes, and his songs were a thousand and fiue: and he spake of trees, from the Cedar tree that is in Lebanon, euen vnto the hyssope that springeth out of the wall; he spake also of beasts, and of fowles, and of creeping things, and of fishes. These bookes of naturall Philosophy were no doubt the most profitable bookes that euer were written in that kind, he being endued with the greatest wisedome that euer man since the fall had, Christ Iesus only excepted: yet none of these are to be found, onely those that pertaine to religion and godlinesse remaine safely reserued for all posterities. This is the more to be considered & wondered at, inasmuch as there be infinite moe in the world that affect the knowledge of natural things, rather then they doe spirituall; and of earthly, rather then they do heauenly: yet they could not deliuer them from the ruines of time, but they are buryed in the graue of perpetuall forgetfulnesse, neuer to be raised or recouered. These are dead and gone, as if they had neuer been written, wheras on ye other side, his holy writings, hated of the most part of the world, and carelesly regarded of the multitude, euen of those that liued in the bosome of the Church, haue notwithstanding as full a remembrance, as they had the first day the Lord gaue them to his people. This serueth to conuince those that thinke many of the bookes inspired by God to be lost, thereby accusing the prouidence of God, or at least the church, of great carelesnesse and negligence, of which crime notwithstanding it is not guilty.
Thirdly, there is no light of trueth to bee Ʋse 3 found any where else able to guide vnto faith and saluation, then in the true Church of God. For all other places are places of darkenesse, and nothing to be found in them but lies, errours, deceiuings, superstition, and the spirit of slumber.Exod 10, 23. As no light was to be found in all Egypt, but in the land of Goshen and among the Israelites onely: so no sauing doctrine that giueth light to the eyes of ye minde is to be found out of the Church; they that are in this state, liue in palpable darkenesse, and can see neither themselues nor others, but lie in ignorance and wickednes, as Iohn teacheth, We know that we are of God, 1 Iohn 5, 19. and the whole world lyeth in wickednesse. Such sit in darkenesse and in the shadow of death, till this light set on the Candlesticke be brought vnto them. Matth. 4 16. The people which sate in darkenesse, saw great light, and to them which sate in the region and shadow of death, light is sprung vp. Therefore to be out of the Church, is to be in the state of damnation, yea to be in the very dungeon of hell, and the kingdome of darkenesse, & to be vnder the power of Satan, the prince of darknesse; as there was no saluation out of the Church. Let euery man therefore seeke and endeauour with all care to ioyne himselfe to the true Church of God, & to be a member of the body of Christ, that so we may attaine to the light of knowledge, and the light of the eternall life.
Ʋse 4 Lastly, it is a duty belonging to euery one, to be an helper to the spreading abroad of the doctrine of godlinesse, and to doe all for the truth, but nothing against the truth, 2 Cor. 13 8. Euery man desireth to bee the messenger of good newes: so should wee desire to publish to others, and to continue to posterity the sauing knowledge of the Gospel. For this is the foundation and ground-work of all true obedience. The truth of God is as a precious treasure beset with many enemies that wold take it from vs, against whom we must alwaies cō tend, that we may keepe faith and a good conscience. 1 Tim. 1, 19. This truth is the instrument of the holie Ghost, to worke all necessary graces in our hearts,Rom 1, 16. as beeing the power of GOD to saluation. and it reuealeth vnto vs all things needful vnto saluation, concerning things to be beleeued, or things to be practised. Hence it is that the Apostle Iude saith; Beloued, when I gaue all diligence to write vnto you of the common saluation, Iude verse 3. it was needfull for me to write vnto you, that yee should earnestly contend for the faith which was once giuen vnto the Saints. The true treasure of the Church is committed to the Saints, they are the keepers of the doctrine of saluation. This is no small trust, it is no smal charge that is giuen vnto them; wee must therefore fight to maintaine it. This must not bee a bodily fight, but a spirituall combat, and it consisteth of diuers duties.Ioel 2, 28. Euery man in his place ought to bee as a Prophet or a Preacher, for wee are made spirituall Priestes, both to pray and to preach. We are bound to teach all that are vnder our roofe and iurisdiction, that we may be as Gods blessed instruments to conueigh his truth to others. It is the duty of all parents to teach their children, Eph. 6, 4. of Masters, to bring vp their seruants in the nurture and admonition of the Lord, as Abraham and Cornelius did, This is a notable meanes to keep, to maintaine, and to defend the truth. As for those that will not teach the truth to thē that are in their houses, they are the diuels Prophets, who is the father of error & ignorance. Such fathers and such masters, are the cheefe meanes of the decay and decreasing of religion, piety, faith, and righteousnesse. Secondly, we maintaine the truth, and make it knowne by open confession and profession thereof. Euery man must opē his mouth in Gods cause, when the gates of hell are opened against it: and wee must earnestly stand for it, and constantly beare witnesse vnto it, whensoeuer it is oppugned and resisted. The Apostle chargeth to Sanctifie the Lord God in our hearts, & be ready alwaies to giue an account and answer to euerie man that asketh vs a reason of the hope that is in vs, 1 Peter 3, 15. with meekenesse and feare. Thus did the holie Martyrs at their death, witnesse a good confession, and thereby draw many to a loue and embracing of that truth for which they suffered. If we be bold to confesse the Lord Iesus, and his Gospell, He will not be ashamed of vs in his kingdome, but confesse vs before his father, Mat. 10, 32, 33. Thirdly, we must leade an holy and sanctified life, and giue a good example vnto those among whom we liue. An vnblameable and vnreprooueable conuersation, is a great meanes to cause others to embrace godlinesse, when we are carefull to adorne the Gospell of Christ with a good life: whereas otherwise, we cause the enemies of God to blaspheme the name of God, and to speake euill of the truth. Therefore the Apostle willeth vs to be blamelesse and harmlesse, the sonnes of God, Philip. 2, 15. without rebuke, in the midst of a crooked and peruerse nation, among whom we must shine as lights in the world, holding forth the word of life.
Lastly, we must maintaine his truth by the armour of prayer, desiring God to make an open way and free passage for his owne ordinance, and also to send forth painfull & plentifull Labourers into his haruest, to gather his corne together, and to withstand all false doctrines and heresies. This doeth Christ command, Math. 9.38. This doe the Apostles practise, Actes 4, 30. God hath in great mercie vouchsafed his word vnto vs, it is our dutie to seeke to vphold and maintain it, that so it may be continued vnto vs and our posterity for euer. Let vs therefore practise these few points, and be carefull to practise instruction, confession, and inuocation. Thus we shall shew our loue to the truth, a minde ready to receiue it, a memory ready to retaine it, and an heart ready to practise it.
5 And the Lord spake vnto Moses, saying;
6 Take the Leuites from among the Children of Israel, and cleanse them.
7 And thus shalt thou do vnto them, &c.
The second part of the Chapter followeth, concerning the Leuites: wherein obserue two things. First, the separation of them from the rest of the people: secondly, a limitation of time, by the speciall commandement of God for the entering into their office. Their separation or setting apart for the ministration in the Tabernacle, offereth vnto vs the commā dement of God, and the obedience of Moses and Aaron, and the whole congregation, performed to the commandement of God. Their separation is noted by many particular circumstances, they must be clensed with water of purifying, their garments must be washed, their flesh must be shaued. Verse 7. they must take one yong Bullocke for a meate offering, and another for a sinne offering, verse 8. And Aaron must offer them, verse 12. the hands of the Elders must be imposed on them, v. 9, 10. and they must be offered before the Lord ver. 11, 13. Where we see, that such as are appointed to handle the holy things of God, must be washed and clensed with holy water. It is very meete and conuenient, that they should approach thereunto with pure hands, euen in respect [Page 467] of outward cleannesse, Exod. 25, 31. But heereby is another thing meant, Namely, that the Ministers and generally al others that draw neere to God in performance of any dutie, [...]rine. must bee clensed and washed: [...]inisters [...] other [...]aw [...] to God, [...] [...]e clen [...] they must haue cleane hearts, cleane affections, & cleane workes whensoeuer they come into his presence. This was figured out to Moses, Exod. 3. when hee was about to draw neere to see the burning bush, the Lord saide, Put off thy shoes, for the ground wheron thou standest is holy groūd. Salomon willeth vs to take heed to our foote, when we enter into the house of God, Eccl. 5, 1. When we go about to pray, we must lift vp pure and holy hands, 1 Tim. 2, 8. When wee come to the Sacraments, we are willed to examine our selues, and so eate of that bread, & drinke of that cup, 1 Cor. 11, 28. Whensoeuer we present our selues in the Congregation to heare the word, we must lay apart all filthines and superfluity of naughtinesse, and receyue with meeknesse the engrafted word, which is able to saue our soules, Iames 1, 21. Wee must cast off all malice, and all guile, and hypocrisies, & enuies, and euill speakings, that so we may grow by the milke of the word, 1 Pet. 2.1.2.
This we ought to do the rather; First, because Reason 1 God is present euery where, Mat. 18. His eye is vpon all his suppliants that pray vnto him, vpon all his guests that come to the table, vpon all men that heare his voice, Mat. 22.11. He taketh a view and surueigh of such as preasse into his presence, Zeph. 1, 12. That he may giue to euerie man according to his works. If we search not our hearts, he wil search them: if we iudge not our selues, he will iudge vs, 1 Cor. 11. His eie is vpon vs to approue of vs, if we do well: to reiect vs if we do euill, as the examples of Caine and Abel shew. Secondly, without this inward sanctification, all our exercises of Religion are reiected: and therefore we are willed, when we come before the Lord, To wash vs, and make vs cleane, to put away the euill of our doings, Esay 1, 16.
Ʋse 1 This reproueth all such as offer to perform diuine duties to almighty God without meditation or preparation: such as rush violently into Gods presence, without due reuerence and regard, Math. 22. as he did that came to the feast without his wedding garment. There was but one such guest, yet the Lord soone espied him, and called him out. If there be but one such in an assembly, he cannot escape the all-seeing eye of God, who hath also a reuenging eye, that cannot see his honor and glorie defaced. Who wold presume or dare to come into the presence of an earthly Prince, in an vnseemely manner? or sit downe at the table with a Ruler with foule, and filthy, and vnwashen hands? Euery man of any note would be much ashamed heereof: and yet it is to be feared, that many repaire and resort vnto the house of God with foule, and filthy, and vnsanctified hearts. Howbeit all formall seruice is vtterly reiected. They are pronounced to be blessed, that are pure in heart, Math. 5, 8. but the vnpure are accursed. The sacrifices performed by the wicked are abhominable, he heareth not the prayers of the prophane and impenitent, but casteth off as an vncleane thing both them and their oblation. God requireth no such sacrifices, nor no such sacrificers. The Prophet speaking of obseruing the Sabbath, of offering vp prayer, of bringing oblations, and of assembling themselues together, saith, To what purpose is all this? And when you appeare before the Lord, who required this at your hands to tread in his Courts? His soule hated their appointed feasts, and he was weary to beare thē. And wherefore was all this? Did not God command all these things? Were they not his own ordinances? Yes, they failed not therefore in the matter performed, but in the manner of their performing: the things were good, but they did them in an euill manner: and this did corrupt the whole worke, and made it vnprofitable, nay hurtfull to the doers. What then? should they do none of the former thinges? Should they neither keepe the Sabbaths? nor make prayers? nor bring oblations? nor offer Incense? Must they leaue all vndone, because God was not pleased with that which they had done? Obserue what the Prophet sayeth afterward, Wash you, make you cleane, put away the euill of your doings from before his eyes, cease to do euill, learne to do well: and then, though their sinnes were as Scarlet, they shold be made as white as snow. Esay 1, 18. So then, we must not leaue or intermit the doing of good works, but put away the euill of our good workes, and then God will accept both of vs and of our good workes.
Secondly, it teacheth, that as the Leuites Ʋse 2 in this place when they drew neere to God in the execution of their office must be washed, so the Ministers of the word much more, must be Lanthornes of light to others, shining before the people in holinesse of life, as the stars do in the Firmament, to which they are oftentimes compared; that by walking in an vnreproueable and vnblameable course, they may adorne the gospel of Christ wc they preach and professe. It is not enough for them to bee sound in the faith, but they must bee also sincere in life, lest it be saide vnto them, What hast thou to do to declare my statutes, or that thou shouldest take my couenant in thy mouth, seeing thou hatest instruction, and castest my word behind thee? Psal. 50, 16, 17. If then they that preach the word to others do not preach vnto themselues, and bring light to others, do liue in darkenesse themselues, how shall they draw neere to God, and execute his commandement in holy manner? May not the Prouerbe be turned vpon them, Physitian heale thy selfe? Luke 4, 23. and the reproofe be iustly verified in them, Thou that teachest another, teachest thou not thy selfe? Thou that preachest a man shold not steale, dost thou steale? And thou that makest thy boast of the Law, thorough breaking the Law [Page 466] [...] [Page 467] [...] [Page 468] dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, Rom. 2, 21, 22, 23, &c. Woe then to such as are of offensiue life, and lay stumbling blockes thereby before the people to discourage them from the faith, to draw them from the truth, to opē the mouthes of wicked men to speake euill of the name of God, of the word of God, and of all the true seruants of God. We haue a more glorious calling then the Leuites had: For, if the ministration of death written and engrauen in stones was glorious, how shall not the ministration of the Spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousnesse exceede in glory: and if that which is done away was glorious, much more shall that which remaineth be glorious, 2 Cor. 3.7, 8, [...], 11. If then the Leuites of the old Testaments, minister after a sort of the letter but not of the Sp [...]rit, that saw onely the shadow but not ye body, must notwithstanding neuer presume to handle the holy things of God with vnwashen hands; how much more is it required of the Ministers of the new Testament to be of holy conuersation, and to labour to bee sprinkled with the blood of Christ (as the ceremony importeth) least while they preach saluation to others, themselues be reprooued and condemned? For as a Cooke dresseth and prepareth meate for others, and oftentimes tasteth least thereof himselfe, being cloyed with the sauour of it: so is it with many in the Ministery, they prepare the food of the word, and breake the bread of life for others, but digest nothing of it themselues, nor receyue strength and nourishment from it, as appeareth in Iudas, who was one of the twelue sent out with the rest to preach the Gospel, but yet he was the sonne of perdition, and perished for euer. It is required of the Ministers to bee examples to the flocke, 1 Pet. 5, 3. that so they may conuince the gainesayers both by their doctrine and by their life. If there be not an harmony between these two, but yt we preach one thing and practise another, wee disturbe and distract the faith of the people, and worke such a confusion among them when they see our speaking and liuing doe not accord, that little or no profit ariseth to the Church by all our labours. When our words do cal for righteousnesse, and our workes do proclaime vnrighteousnesse, what do we but build the tower of Babel? Gen. 11, 4. and binde heauy burthens greeuous to be borne, and lay them vpon mens shoulders, but will not mooue them with one of our fingers? Math. 23, 4. How shal the people follow our example and the liues of their Pastors, 1 Cor. 11, 1. Phil. 3, 17, 18, 21. 1 Thess. 1, 6. if we make no conscience to goe before them in the waies of godlinesse?
Ʋse 3 Thirdly, it is our duty to prepare our selues to the duties which we performe to God; wee must clense and purge our hearts, and follow sanctification, without which no man shal see the Lord, Heb. 12.14. The Prophet willeth vs to plough vp our fallow ground, that we sowe not among thornes, Ierem. 4, 3. We must circumcise our selues to the Lord, and take away the foreskinnes of our hearts. Euery man knoweth, euen he that is most simple, that if a mā should cast his seede vpon the earth before it be manured and broken vp, it is the losse both of his graine, and of his gain. Is there any person so weake in iudgement, that he vnderstandeth not these things? doth not common sence and reason teach vs? how is it then that wee will not vnderstād so much in spiritual things, that if wee receiue the word with hard hearts that are not broken vp, wee lose all the profit of the worke? May I not say with Christ, If I haue told you earthly things, and ye beleeue not: how shall ye beleeue if I tell you of heauenly things? Ioh. 3, 12. And in another place, O ye hypocrites, yee can discerne [...]he face of the skie, Math. 16, but can ye not discerne the signes of the times? Do yee not know that he which doeth not prepare and plough vp his ground before the seede be committed to the earth, doth lose all his labour? And do yee not know, that whosoeuer receiueth the word into an vnprepared heart, cannot looke for any fruite or expect any encrease? And yet not one among many is carefull to deale with his owne heart before he come to the house of God, or euer considereth what the worke is about which hee goeth, or once remembreth with what graces he ought to be qualified. If we haue a shew and shadow of godlinesse,2 Tim. 3, [...] although we deny the power thereof, wee content our selues with it, and thinke all is well, wee neuer regard any farther search into our soules. The inward purity, which is the life of our workes, is altogether neglected; what saide I, neglected? nay hated, scorned, taunted, reproached, and reuiled by the most odious names yt malice it selfe can finde it. Christ calleth the pure in heart blessed: but wee are so far degenerate from al appearance of grace, that wee curse such, and brand them with all termes and titles of infamy & contempt. Thus we make our selues like to the Fig-tree, which because nothing but leaues were found vpon it, was accursed, Math 21, 19. Now, to the end we may search our hearts to the bottome, obserue these three rules. First, wee must consider we haue in this businesse to do with God, and not with men; and with Cornelius, let vs set our selues in his presence, and make account we heare the word not of man, not of an Angel, but of the Lord himselfe. Actes 10. Secondly, let vs search out our speciall sinnes, whensoeuer we come to his seruice: let vs be greeued at them, and repent for them. If we would draw neere to God in such maner as he might draw neere vnto vs, wee are taught by the Apostle, To purge our hearts, and cleanse our hands, Iames 4, 8. But it may be saide, Can we haue pure hearts? and shall we not be accepted without them? Who then can please God in any duty? I answer, we cannot attaine to an absolute purenesse, this is reserued to the next [Page 469] life, when wee shall inherite the kingdome of God prepared for vs. There indeede shall bee nothing but purity, piety, innocency, & glory. No vncleane thing shall enter into that place, the presence of GOD shall fill it with perfect sanctification; howbeit here we haue but our measure of purification, we haue but a small portion, wee cannot attaine to any perfection. The Apostle telleth vs, Wee haue receiued the first fruites of the Spirit, Rom. 8, 23. The first fruites were but as an handfull of corne in respect of all the rest of the heape: so it is with the faithfull, they haue heere a small portion or pittance of grace in comparison of that which we waite for heereafter. But is not God able to store vs here with a full measure? Hee is able, but it pleaseth him to deale thus with vs, because thereby his name is most glorified, 2 Cor. 12, 9, 10. thereby wee are most humbled in a feeling of our infirmities, and in a sight of our owne imperfections; thereby wee are stirred vp to seeke God, and to pray to him for a supply of grace which wee want, Iam. 1, 5. and thereby mutuall loue and charity is maintained and encreased, when wee see that we stand in neede one of another. Thirdly, it is required of vs to vse the means of sanctification. It is noted of the Israelites, 2 Chr. 30, 1 [...]. that they prepared their hearts, & did seeke the Lord God of their fathers. Where we see these two points are ioyned together, preparing of hearts, and seeking of God. And how did they seeke him? In his ordinances, or else they had neuer found him. And his ordinances are the word, the Sacraments, and the calling vpon his name. Thus must it bee with vs, and then shall we receiue the benefite that they receiued. This shall be a comfort to all that come with sanctified hearts and cleansed affections from all filthinesse of the flesh and spirit. Though there be many wants and imperfections found in them, yet if they examine themselues, 1 Cor. 11, 28. proue and try themselues whether they be in the Faith or not, 2. Cor. 13, 5, if they bewaile their sinnes, and reconcile themselues to God, they shall bee accepted, their workes shall bee crowned, and their imperfections shall be couered and pardoned in and for the perfection which is in Christ Iesus our Lord.
[Verse 10. Thou shalt bring the Leuites before the Lord, and the children of Israel shall put their hands vpon the Leuites.] This is another circumstance belonging to the ordination of the Leuites, which was done by imposition of hands. This ceremony was ancient and often vsed in the olde and new Testament. Iacob vsed this gesture in blessing the sonnes of Ioseph, Manasseth, and Ephraim, Genesis 48. It is vsed at the election of Io [...]hua, who was appointed to be the successor of Moses, Numb. chap. 27, verse 23. It was vsed by the Priests and Leuites in the sacrifices, to signifie thereby, that they were consecrated vnto GOD. [...]his gesture was retained in the New Testament in sundry actions, as wee haue shewed before in the 6. chapter. From this example of the Elders of the congregation (for it is not to be thought that all the people without difference did it) wee learne that the Ministers of the Church were ordained by imposition or laying on of hands. Doctrine. Ministers wer ordained by layi [...]g on of hands. It is noted of the Deacons appointed to looke to the poore, that the Apostles prayed for them, and then laide their hands vpon them, Acts 6, 6. Paul willeth Timothy not to neglect the gift that was giuen vnto him by the prophesie, with the laying on of the hands of the Presbitery, 1 Tim. chap. 4. verse 14. And in the next Epistle, hee putteth him in remembrance to stirre vp the gifte of God which is in him by the putting on of his hands, 2 Tim. 1, 6. This was for the most part ioyned with prayer and fasting, Acts 14, 23. and 13, 3. The worke was great, the calling was waightie, the giftes were manie required to this calling, therefore they vse Fasting to make them fitter to the present action, and more feruent to poure out their prayers vnto the Lord of the haruest, that he wold send forth Labourers into his haruest.
The ends of this ceremony were manie, Reason 1 which serue as so many Reasons to confirme the point of doctrine in hand. First, that such as prayed might bee stirred vp with greater zeale and earnestnesse to call vpon God, forasmuch as the laying on of the hand did moue them and raise them to the lifting vp of the heart. For this cause (as we shewed before) the manner of ordaining Ministers and sending them into the Church, was ordinarily ioyned with fasting: not that they placed any merit therein, but to stirre them to be more deuout in prayer. And hence it is, that prayer and fasting are so often ioyned together as Luke 2, verse 37. Mathew 17. verse 21. Dan. 9. verse 3. Ioel 1, 14. and 2, 15, 17. 1 Cor. 7, 4, &c.
Secondly, to signifie that he was as an offering Reason 2 separated to God and his seruice, vpon whom the hands were laide. For this ceremony was taken from the maner vsed and obserued in the sacrifices, vpon which the Priestes laid their hands, to shew that they were consecrated to holy vses. Thirdly, to declare that Reason 3 the hand of the Lord would be with them. For as they felt the hand of men vpon their heads, so certainly they should finde by a continuall and comfortable experience, the hand of God to be with them in the execution of the function committed vnto them, if they wer faithfull in the execution thereof.
Lastly, to procure reuerence vnto the person Reason 4 so set apart amongest the people, and especially to the calling it selfe. It is saide in the election of Ioshua, Numbers chapt. 27, verse 18, 20. that Moses must lay his handes vpon him, that all the Congregation of the children of Israel, may bee obedient: and this is one end wherefore this signe was vsed [Page 470] in the ordination of the Ministers of ye Church.
Vse 1 Seeing therefore they were appointed to their office in this solemne maner, not in hugger mugger, but openly and publikely before all Israel, we learne that it is decent and conuenient, that the Ministers should be made in the face of the church, not in priuate places, without any assembly fit for so solemn and sacred an action. This is a worke of the day, not of the night; of the light, not of darkenesse: and therefore we see in this place, that at the ordaining of these Leuites, the whole Congregation of Israel was gathered together: so that we may say,Verse [...]. as Paul doth in another case, and vpon another occasion, These things were not done in a corner, Acts 26, 26. Eleazar was appointed to succeede Aaron his Father in the sight of Israel, as Numb. chap. 20. verse 27. Matthias was elected in place of Iudas, who was fallen from his Apostleship, when the whole multitude of the beleeuers were gathered together, Acts 1. verse 13. yea the Deacons, an inferiour office of the Chutch, who laboured not in the word and doctrine, were chosen by the whole multitude, as Acts chapter 6. verse 5.
Willet. Synops. contr. 5. quaest. 2True it is, meere popular elections are not to be admitted, being the cause of all confusion and disorder; howbeit for the people to giue their voices in elections moderated and gouerned by graue Elders and wise Pastours, hath bene vsed in the Church in times past, & may bee againe, and is at this day in many places where the state of the Church, and the condition of the people will beare it. And albeit they haue no voice or sufferage, it is fit they should giue their consent and approbation, because the Ministers should haue good report of all, 1 Timoth. 3, 7. And so much the rather ought this to be, because the congregation haue a kinde of interest in this businesse, according to the rule in Law, Quod omnium interest, ab omnibus fieri debet, that is, That which belongeth to all, should be done by all; and this maketh much for the comfort of the Minister, and for the profite of the people. This reprooueth the practise oftentimes vsed in time of Popery, where Ministers are ordained by them secretly and closely. It is reported of Pope Iohn the thirteenth, that he ordained Deacons in a stable: whereas their owne Canons and constitutions decree, that the consent of the people should bee knowne: and Cyprian is plaine, that as God commaundeth that the Priest should bee placed before the face of the whole congregation of the Iewes, so the Ministers ought not to bee ordained but with the knowledge of the people standing by:Cyp. 1. lib. epi. 4. whereby, they being present, either their faults should be discouered, or their vertues commended.
It may be asked, whether this sign, which in a generall signification may also be called a Sacrament of imposition of hands,Caluin instit. lib. 4 cap. 4. bee so necessary as that it may vpon no occasion bee omitted? The Papists hold an absolute necessity of it, and teach that the graces of the Spirit are also inseparably annexed to it. But wee cannot yeelde to any necessity of it: we confesse it is comely and conuenient, howbeit it is not of the substance or essence of ordination, no more then fasting, which also was no lesse ioyned with it then laying on of hands. Prayer we acknowledge to be needefull, and so needfull, that it may by no meanes be omitted, but neither fasting, nor laying on of hands, though both bee profitable. When Christ our Sauiour instituted his Apostles, He breathed vpon them, Iohn 20, 22. but hee did not lay hands vpon them.
The like wee might say of the election of Matthias, Actes 1. neither is grace necessarily tyed to this ceremony and outward signe of imposition of hands. For grace is not necessarily coupled with any of the signes in the Sacraments, much lesse in this counterfet Sacrament of Orders, deuised and receiued by the Church of Rome. They obserue indeede this laying on of hands, but it is like Elisha [...]s staffe laide vpon the dead childe by his Seruant, that is, it was voide and vnprofitable, so is this gesture with them. For indeede the popish Priests haue not any vocation and calling to the true seruice of God, to be Pastors and Teachers in the Church, but they are appointed to make the body of Christ, which is as much to say, as to bee the murtherers and killers of Christ. For so often as any Masse is celebrated among them, Christ Iesus the Lord of life is crucified, and as it were betraied and butchered among them, forasmuch as themselues confesse that they sacrifice him to God the Father: but there is no sacrifice without shedding of blood, and therefore the popish Priest-hood is no better then a detestable and a very diuellish sacriledge.
Secondly, it is the duty of euery Minister to Vse 2 consider diligently and seriously with himself, being warned by this ceremony, that he is separated and sanctified to one of the greatest workes that are vnder the Sun, being taken as it were by the hand of God out of the residue of his brethren. So then, we must be stirred vp hereby to our duties, and haue this meditation with our selues,The mini [...] meditation Doubtlesse I am no longer mine owne man, nor at mine owne disposition, I am wholly dedicated & consecrated vnto God. True it is, all the faithfull are so also after a sort, 1 Cor. 6.19, 20. Ye are not your own, for ye are bought with a price. and Ro. 12, 1. We are exhorted by the mercies of God, that we shold offer vp our selues a liuing sacrifice vnto him. Neuerthelesse, he that is called to preach the gospel, to breake and to bring vnto vs the bread of life and the foode of saluation, is knit vnto God by a straighter band, he is wholy appointed for the vse of the Church of God. The charge and function is of great waight & importance, 2 Cor 2, 16. and who can be sufficient for these things? They are Messengers sent from [Page 471] the King of kings vnto vs, they reconcile God and man, and make peace after a sort between them, they assure the penitent of the pardon and forgiuenesse of sinnes, by the power of the keyes committed vnto them. This laying on of hands, serueth and helpeth to assure his heart that is called, that God will abundantly furnish him with necessary graces fit for his calling: he will endue them with the spirit of wisedome, of knowledge, of zeal, of constancy, of charity, of meeknesse, of patience, and such like. As then God maketh all the signes that hee hath at any time set in his church, to be auaileable, so that not one of them is vaine or vnprofitable: so may all the Ministers ordained with this signe assure themselues, that God will poure out his blessings vpon them, to the end they may faithfully execute their office. It is not in vaine that water in baptisme is powred vpon our heads, it is a good witnesse vnto vs, that we shall be washed and cleansed from our sinnes by the bloode of Christ: forasmuch as God hath instituted it, and his promise is annexed vnto it. It is not in vaine that we eate a little morsell of bread, and drinke a little quantity of wine, it assureth vs that we are partakers of the life of our Lord Iesus Christ, and that hee is our meate indeede, and our drinke indeede, whensoeuer we come to his holy Table.
The like we may say of imposition of hands, God will not suffer it to be superfluous, but we shal perceiue the fruit thereof by his pouring of his gifts into the heart: as it is said of Ioshua, that he was filled with the spirit of wisdome, for Moses had laid his hands vpon him: and of Timothy, that the gift of God was giuen vnto him by the laying on of the hands of the Presbytery. [...]ect. [...]wer. But hath the laying on of hands so great power and vertue? No, but seeing this signe was no inuention of man, but an institution of God, he will make it auaileable by adding his grace and goodnesse thereunto. The putting on of hands was a gage thereof, representing Gods pouring out of his Spirite. This then serueth to reproue such as haue vndertaken this calling, [...]. 2, 4, and forsaken the Ministery vpon carnall respects, not considering that the soldier that warreth, doth not entangle himselfe with the affaires of this life, that he may please him who hath chosen him to be a souldier: and our Sauiour sheweth, that no man hauing put his hands to the plough & looking backe, is fit for the kingdom of God, Luke 9, 62. In this number we may also range those that embrace this present world, & liue as meere worldly men, choaking themselues with the fat morsels that they find abroad, the bones whereof so sticke in their throate, that their voice is stopped, and their tongue is tied that they can vtter no other words, but, bring, bring. But we must consider, that we are takē as it were by the hand of God from amongst the rest of the Congregation, to teach ye people, to giue an attendance to reading, to exhortation, to doctrine, 1 Tim. 4, 13. and to take heede to our selues, that in dooing these things, we may both saue our selues, and them that heare vs, verse 16. We are called of God to his heauenly worke, who wil plentifully reward vs, if we be diligent in our duty and his businesse, Dan. 12, 13. 1 Pet. 5, 4. 1 Cor. 3, 8. He will stand with vs, and his hand shall bee effectuall vpon vs, if wee make conscience of our calling. But if we be carelesse and vnconscionable, negligent and idle, as slothfull seruants that set not their mindes vpon their masters businesse, his hand will be sore & seuere against vs, to reuenge the dishonour done to his name, and the hurt done to his people. The Papists boast of giuing the graces of the Spirit by this gesture, they greaze their fingers, and disguise themselues with apish toyes, but all to no purpose, as we haue proued already, forasmuch as it cannot by the bare outward action confer grace, and therefore it is remēbred touching the Apostle Paul, that hee receiued grace from God, before Ananias came vnto him, and laide his hands vpon him, Acts 9, 17.
Thirdly, hereby ariseth great comfort vnto Vse 3 him that is lawfully and rightly ordained. For it serueth much to confirme and strengthen him, being therby admonished that God accepteth him as an holy offering. Let vs remember yt it is he which hath set vs on worke, and he will be present with vs, to remoue our shoulders from the burthen, or rather to make the heauy yoake which he hath put vppon vs easier, and the burthen which we beare to be lighter, that wee doe not shrinke and sinke downe vnder the waight thereof. True it is, men onely did lay their hands vpon vs, howbeit God is president of the whole action, and he worketh with his owne ordinance and institution.
Wee haue from hence an assurance of our calling, that it is not onely or principally from men, but from God; which must mooue vs to execute the same with all courage and constancy, being terrified with no fear or danger of enemies or opposition against vs, and to ouerstride them all with great cheerefulnesse. Are wee therefore crossed at any time in the discharge of our duty? and doe men rise vp against vs, when we stand vppe in the name of God? Let vs not bee afraide and holde our peace, lest he confound vs before them, Ier. 1, 17. Let vs not stand in feare of their faces, for he is with vs to deliuer vs. Verse 8. and no man shall set vpon vs to hurt vs, as Actes 18, 10.
Let vs call to our remembrance our entering into our Calling, that wee were ordained by laying on of hands, wherein men were the instruments of Almighty GOD, to assure vs of his presence with vs, and approbation of vs. This consideration stayed Dauid, being ready to shrinke downe vnder the burthen, hauing the charge of a great people, yt could not be numbred nor counted [Page 472] [...] [Page] [...] [Page 472] for multitude, and it raised him vp as it were beaten downe to the ground, to wit, that hee came not to the kingdom by his owne ambition or vsurpation, as his enemies falsly charged and accused him, but by the authoritie of God who called him, and the warrant of Samuel the Prophet who annointed him: so that whensoeuer wee finde colde comfort in the world, let vs comfort our selues in the lawfulnesse of our calling, and when wee are euilly entertained of men, let vs remember that God hath entertained vs into his seruice, and therefore let vs be found faithfull therein.
Vse 4 Lastly, from hence sundry instructions arise to the people. For when they see ye hands of men solemnly laide vpon the heads of those that are to bee ordained, and the action alwayes accompanied with prayer, and oftentimes with fasting, it stirreth them vp to bee more feruent, zealous, earnest, and vehement, when they brought him that was chosen, as it were before God himselfe, and presented him before him. So then we must learn, that when we would haue Ministers to preach ye word of God, euery one must haue care to pray in this holye action, because it is not a pastime or may-game for little children; it is, that the Church of God may be gouerned as hee hath appointed it, which is a matter of no small importance. The Ministers are called to gouerne in the house of God (which is the pillar that vpholdeth the trueth:) seeing therefore so great a Treasure is committed vnto them, which also must bee brought vnto vs by their mouthes and meanes, wee must for our owne parts, be carefull to commend them vnto his grace,Math, 9, 38. that it would please him to thrust foorth such Labourers into his Haruest, such as may be faithfull and effectual instruments, to bring vs to knowledge and faith, to repentance and saluation: and that he would distribute vnto them that are chosen, such giftes as are requisite for them to do their duties, and discharge the administration committed vnto them. For if wee haue not such as make conscience of their duties,A great plague to the Church, to haue euill Ministers. woe vnto the Church, there cannot a greater plague and iudgement befall vnto it.
Againe, it is their duty to haue a speciall care, as much as lieth in them, to choose faithfull Ministers, and such as are apt to teach, & euery way meete to execute that office. In the function of the Deacons, the Apostles charged the brethren to looke out men of honest report, full of the holy Ghost, & of wisedom, whom they might appoint ouer that busines, Acts 6, 3. much more ought this to be in them that haue charge ouer mens soules. But (alas) how many are there, that would with al their hearts, that there were no Ministers at all, that the word of God were vtterly buried and banished out of the world, that so they might spend their dayes in pleasure, and at last go to hell with ease? We cannot say that these doe speake lies through hipocrisie, 1 Timoth. 4, 2. forasmuch as they do not hide their iniquitie, their impiety, their blasphemy, but like mad dogges, or shamelesse beasts, doe barke and bray against the truth, as if the very sound of the word did vexe and torment them. O how, or when will these prophane personnes be brought to pray that the Flocke may bee attended with faithfull Shepheards, the hoast of God furnished with trusty Captaines, and the Corne of the fielde reaped by painfull Labourers! Seeing then there are such filthy swine among vs, that tread the precious Pearles of God vnder feet, such as care not how ye church be serued, or what Ministers they haue, it is iust with God to send them such as famish the flocke, but do not feede it: such as betray the hoast, but do not defend it: such as ruine the house, but do not reare it vp. Lastly, the Church, seeing this publicke and peculiar commending of them that are ordained of God, should learne to acknowledge them to be set ouer them of God, and by it be stirred vp to receiue them and reuerence them, and so haue them in singular loue for their workes sake, submitting themselues vnto thē in such things as pertaine to their office and function. Let euery man therefore bee carefull, as if it were for his owne businesse, seeing it is for his owne benefite and profit. Euery man hath his part in this worke: and euery one is endangered by it, if it be not sincerely executed.
[Verse 14.15. Thus shalt thou separate the Leuites from among the children of Israel: and the Leuites shall be mine. And after that shall the Leuites go in to do the seruice of the Tabernacle, &c.] Heere is a reason rendred, why the Leuites must be cleansed and washed when they are brought before the Tabernacle of the Congregation, because they are his. True it is, all creatures are his, Psal. 50. but the Leuites are his by a speciall right, they are his seruants to serue in the Tabernacle. For the better vnderstanding of this point, obserue that there is a threefold kind of seruice and seruants, by creation, by sanctification, and by function. By creation, all must doe seruice vnto God, and are vnder his power and prouidence. All men, though they striue neuer so much, yet shall be compelled to stoope and yeeld vnto him; For who hath resisted his will? Rom. 9.19. Thus all the Reprobate, yea the diuels themselues bow to him and do him seruice against their wils. And in this sence the Prophet saith, All are his seruants, Psalme 119.91. Such are they whom God vseth as instruments to serue his prouidence, and so was Cyrus (the raiser vp of the Persian Monarchy) his seruant to do his will, who is therefore called his shepherd, and his annointed, Esay 44.28. and 45.1. By sanctification they are the seruants of God, who are redeemed from the bondage of sinne and Satan to serue the Lord in holinesse and true righteousnesse all the dayes of their life, Luke 1, 74, 75. Rom. chap. 8.22. There is no comfort [Page 473] or consolation in being the seruant of God in the first sence, because the diuels and dumbe creatures, and all damned spirits haue as great a portion in it as we: but this is our comfort, if we be his seruants by piety and faith. Lastly, such also are said to be his seruants as serue him, not onely in the common profession of godlinesse, but in regard of some special function and office wherein they are employed. Thus are Magistrates called his seruants, Rom. 13, 6. and Christ himselfe, Esay. 53, 11. My righteous seruant shal iustifie many. So Moses, Iosh. 1, 2. and Dauid, Psal. 18. Thus are the Leuites in this place called the Lords, and said to serue him in a speciall worke, and Psal. 134, 1. Blesse ye the Lord, all ye seruants of the Lord, which by night stand in the house of the Lord. [...]rine, So then, [...] ministers [...]he Lords [...]nts, to [...] him in [...]orke of [...]ini [...]tery. the point to bee considered from hence is this, that all the Ministers are the Lords seruants appointed to serue him in the worke of the Ministery, whether they bee called extraordinarily or ordinarily, they must consider they are the Lords. Thus hee speaketh by the Prophet, Ieremy 35.15. and 25.4. I haue sent vnto you all my seruants the Prophets, rising vp earely, that ye may turne euerie man from his euill wayes. Thus the Apostle saith, 1 Cor. 4.1. Let a man so thinke of vs, as of the Ministers of Christ. And in 1. Tim. 1.12. Christ Iesus accounted me faithfull, and put mee in his seruice. No man therefore must thinke it any way to be any disgrace or disparagement vnto him, but rather a credit and honor to be the Lords seruant employed in a special place of seruice, as it were neere to his person. If it be esteemed as an high degree of honour to belong to some Nobleman, or to some Prince: it is a greater preferment to belong to the King of Kings.
Reason 1 For the Ministers are called and separated to that end and purpose. Paul speaking of him selfe saith, He was a seruant of Iesus Christ, called to be an Apostle, Rom. 1, 1. Separated vnto the Gospel of God, not of men, neither by man, Gal. 1, 1. but by the will of God, 1 Cor. 1, 1. Euery man must bee mindfull of his calling, and consider by whom he was called, & take heed he passe Reason 2 not the bounds wherein he is set. Secondly, they haue sundry titles giuen to them, which are not idle, but serue to put them in mind of their seruice; they are called Messengers, Mal. 3, 1. Mark 1, 2. Luk. 7.27. they are called Ambassadors, 2 Cor. 5, 20. they are called Stewards of the house, 1 Cor. 4, 1, 2. they are called Soldiers that must seeke to please their Captain, 2 Tim. 2, 1. and such like.
Vse 1 This serueth to reproue such as neither can nor will do their masters businesse. There are many thinke it a great disgrace, & a base thing for them to do that seruice which they ought, who notwithstāding are not ashamed to take wages of their master. Many giue themselues to serue the worlde, and haue so filled their mouths with grauell, that they haue emptied their minds of grace. These do so sauour of the earth, and of earthly things, and busie themselues to enrich their coffers, that they haue litle care of the flocke of Christ. But we cannot serue two masters, we cannot serue God and Mammon, Math 6, 24. We must not entangle our selues in the affaires of this life, 2 Tim. 2, 4 Woe also vnto all ignorant Ministers that can do nothing, which are blinde guides, and cannot see to do their masters busines: if thē these do leade the blinde, being blinde themselues, both must fall into the ditch, Mat. 15, 14. We may ioyne vnto these such as are idle and vnconscionable, and cannot be brought to take any pains, who neuer consider yt they are charged to preach in season, and out of season, 2 Tim. 4, 2. Lastly, it meeteth with such as are scandalous in life, and as vnsauoury salt, who serue not the Lord, but their owne belly, Rom, 16, 18. A seruant honoureth his master, saieth the Prophet, Mal. 1, 6. but such dishonor the Lord by their euill life, and make themselues vnworthy either to do the worke, or to receyue the wages.
Secondly, the Ministers being Gods Seruants Vse 2 are put in mind of three things, fidelity, sincerity, & conformity. The first is a notable property in a good seruant to be faithful vnto his master, he must not purloine from him, but shew all good fidelity, Tit. 2, 10. that so they may adorne the doctrine of God our Sauiour in all things. Thus ought it to be in the Ministers, when they see the sword comming, they must blow the Trumpet, lest if any do perish through their silence, their blood be required at the watchmans hand, Ezek. 3.18. they must keepe backe nothing that is vnprofitable vnto them, Acts 20, chapt. 20. but declare vnto them the whole counsell of God, Verse 27. It is required in Stewards that a man bee found faithfull, 1 Cor. 4. verse 2. for they must giue an account to their Lord and master, Heb. 13, 17. an account not of siluer and golde, but of that which ouer-valueth all the treasures of the world, to wit, the soules of mē, which cost a great price to redeeme, 1 Pet. 1.19. Secondly, there must be sincerity in them and integrity, doing his businesse with a true heart and a right affection, not for sinister & by-respects, but to obey his will. Blessed are those seruants that seeke his glorie, and not their owne; that seeke to approoue themselues to Christ, not to the world, as men-pleafers; neyther hunt after the praise and applause of foolish men: and therefore the Apostle sayeth, Galat. 1.10. Doe I seeke to please men? If I yet pleased men, I should not be the seruant of Christ. Nay, Christ himselfe witnesseth that he came not to seeke his own glory, but his fathers, Ioh. 8, 50. I seeke not mine owne glory, there is one that seeketh and iudgeth. Let vs altogether in this work forget our selues, that we may remember our master, & tread our owne honor in the dust, yt we may exalt his. Lastly, we must be conformable to Christ Iesus, & be ready as his seruants to take vp our crosse & follow him. We shalbe sure to [Page 474] meete with many crosses, and to suffer diuers afflictions in the discharge & for the discharge of our Ministery, all which we must bee content to endure, and bee ready to possesse our soules with patience; remembering that the Apostles departed from the presence of the Councell, reioycing that they were counted worthy to suffer shame for ye name of Christ, Acts 5, 41. It is enough for the seruant to bee as his Lord is, Math. 10, 24. Will any earthly seruant desire a better condition, then his master hath? Let it therefore content vs, that we bear no more, nay not so much as he did bear. If we will liue with him, we must bee readie to die with him; and if wee will reigne with him in the life to come, wee must suffer with him in this present life, 2 Tim. 2, 11, 12, if we deny him, hee will deny vs before his Father and his holy Angels.
Vse 3 Lastly, the people are from this Title remembred of their duties, which may bee reduced to these three heads, a reuerend estimation, an humble submission, and withall a necessary limitation. For first, seeing the Ministers of God are his seruants, the seruants of the most high God, and put in their Office by his authority, That led captiuity captiue, & gaue gifts vnto men, Ephes. 4.8: wee ought so to esteeme of them, as of the Ministers of Christ, 1 Cor. 4, 1. which we shall do, if we acknowledge that we haue to doe with God and his ordinance, whensoeuer the word is brought vnto vs. If an earthly Prince should send a messenger vnto any of vs, hee is regarded for the Princes sake that sent him. We are Ambassadors for Christ, saith the Apostle, as thogh God did beseech you by vs, we pray you in Christs stead, be ye reconciled vnto God, 2 Cor. 5, ver. 20. and therefore we should bee heard, receiued, and respected for our Masters sake.
Again, they must submit themselues to our doctrine, not onely when wee heare pleasing things, precious promises, and gracious comforts, but when we heare the word sounding an alarme in our eares, vttering reproofes, deliuering threatnings, and denouncing iudgements. We see in humane things, we are content to accept of the excuse of men, that say they are but seruants and messengers: they craue pardon because they are seruants, and they obtaine it. So standeth the case with vs, we are sent of God who hath put his word into our mouths, The Lord God hath spoken, who can but prophesie? Amos 3, 7, 8. Let vs not therefore be blamed, we are Messengers, we cannot but doe our message, for the loue of almighty God & of his people constraineth vs. How then shold we hold our peace, when we are commanded to speake?
Lastly, this Title importeth a limitation, for no more is to be ascribed vnto vs then vnto seruants. We are indeede as the Stewards of the house, not in the number of the lowest and meanest seruants, howbeit yet we are seruants, as 1 Cor. 3, 5. What is Paul, or Cephas, or Apollos, but the Ministers by whom ye beleeue? And therefore when Cornelius ascribed more to Peter then should be yeelded to a seruant, he forbad him, saying, Stand vp, for I my selfe also am a man. But not many in our dayes offend this way, we haue turned honouring of them into contempt, and are so farre from falling at their feete, that we are ready to trample them vnder our feete, and make them our foote-stoole: who are for no other cause accounted our enemies, but because they tell vs the truth.
[Verse 23, 24. And the Lord spake vnto Moses, saying, This is it that belongeth vnto the Leuites: from twentie and fiue yeare olde, &c.] In these words we haue a limitation annexed by the expresse commandement of God, touching the time of entering into the office of the Leuites, to wit, at the age of 25. yeeres. This may seeme to be contrary to that which wee noted before,Obiectio [...] chap. 4, 23, 31, 33. where the age of thirty yeeres is appointed. If then it be asked how it commeth to passe, that in these seueral places seueral times are assigned for their election into the office? and how it falleth out that fiue yeeres are cut off which before were granted? I answer, Answer. here is no contrariety, these Scriptures are thus to be reconciled. The fiue yeeres restrained in this place, which were enlarged before, serued for triall and probation of such as entred into the office and seruice of the Sanctuary. For, when they were fiue and twentie yeeres olde, they began to ioyne themselues with the rest, and to minister before the Lord; but being thirty, and found fit, they entered fully and wholly vpon their calling: and therefore Chapt. 4. verse 3. Moses saith, Fit to do the worke: but in this place they are said, to goe in to execute. Euen as such as must go to warre are first trained and mustered, and taught how to fight and skirmish, that afterward they may know how to buckle on their armour in earnest, and to looke the enemy in the face: so was it in this spirituall warfare, they were for a certaine time trained, which yeeres once expired, they were admitted. The Doctrine from hence is this, that the Ministers must be proued, tried,Doctri [...] & examined before they be admitted to teach the people.The mi [...] must be [...] ued and [...] before t [...] be admi [...] to teach [...] people. The Apostles did not by their sole authoritie, appoint one to succeed in place of Iudas, who was faln from ye Apostleship, but they broght two forth, and presented them or set them vp before the people, that they might iudge whither they were fit or not, Actes 1, 23. The Church ought not to appoint any to the holie Ministery without good triall of their ability and sufficiencie; forasmuch as two were set vp, and caused to stand before the congregation, that it might bee knowne whether they were such persons as ought to be chosen, and that any man might obiect against them, if he had ought to obiect. Obiect. But it may be saide, Is this apposing or examining necessary at all [Page 475] times, and to be vsed toward all persons? I answer, if they be fully and famously knowne to them that haue the right of choosing and trying, it is not needfull: howbeit it is necessary that they should offer themselues to this examination. We see this in schooles of learning; such as are to be preferred to any dignity that is voide, there is an examination required, albeit the parties to be chosen be neuer so sufficient, and their sufficiency fully knowne to such as haue the voices of election in their hands: how much more then ought this to be, in this most weighty businesse of the Church? This is farther apparent out of the Apostle, 1 Tim. 3, 10. Let these also first be proued, then let them vse the office of a Deacon, being found blamelesse; so that they ought not, before they be proued: and when he saith, Let these also, he signifieth, that the Ministers of the Church ought to vndergoe this triall. Besides, they must be without reproofe, and haue good report of all, Tit. 1, 6. But it cannot be knowne whether they bee blamelesse without examination and triall going before. And this standeth vpon good reason.
Reason 1 For first, he is to take vpon him a greater charge, then they that haue most costly iewels and precious pearles of wonderfull price cō mitted vnto them: forasmuch as he is to gouerne the sonnes and daughters of the King of heauen and earth, and hath the price of the blood of Christ committed vnto him, Acts 20, 28.
Secondly, there be many subtill workers and deceitfull dealers, transforming themselues into Angels of light, 2 Cor. 11, 13, 14, and into the Apostles of Christ: they haue indeed sheepes clothing, but inwardly they are rauening wolues, Math. 7, 15. They seeke craftily and cunningly to creepe in, that they may hurry and weary the flocke, and then destroy and deuoure it, Acts 20, 29, 30. They speake peruerse things, to draw away disciples after them, ver. 30. If then there be not a narrow search and triall made of their doctrine and conuersation, before they be admitted into the Ministery, they haue a gate and gap opened vnto them to enter to the ruine of the Church.
Thirdly, the office of Deacons was a function of lesse duty and danger in the Church; they were onely to attend vpon the poore, and yet they must not haue admission without due triall and examination, as Acts 6, 3. They must looke out men of honest report from among them, to appoint ouer this businesse: and the Apostle expresly chargeth, that they should bee tried, 1 Tim. 3, 10. If then it be necessary for a Deacon, much more for a Minister: if for him that hath regard but to one part of the Church, much more for him that hath charge ouer the whole: and if for him that is occupied in the distribution of mony, much more for him that is occupied in the dispensation of the word and Sacraments.
Fourthly, because the counsell and aduice of moe for triall is thought needfull to be vsed in matters of lesse importance, in al which, two eyes see more then one: as when a man taketh vpon him the profession of physicke, whose care is onely to see to the health and good estate of the body, albeit he hath spent many yeares in the study of the liberall artes,Anno. 11. of Henr. 8. cap. 3. yet is he by the law to passe the hands of four approued Doctours, whether he be meete for that practise or not: how much more ought this to be regarded in the spirituall Physition that is to cure the diseases of the soule, which are more manifold to be numbred, more secret to be discerned, more difficult to be healed, and more dangerous if they be not remedied?
Fiftly, this will make them to be more regarded, and better accepted, euen as the Ministers of Iesus Christ, and it will procure more authority to their persons.
Sixtly, it will stop the doore against all vnsufficient and vnlearned Ministers, they will not dare or presume to offer themselues to haue entrance into the Church of God; yea, it will cut off all hope from them, when they shall vnderstand, that there are many vigilant eyes of vigilant watchmen set vpon them to keepe them out, and to locke the doore fast against them.
This serueth notably to meete with the Ʋse 1 horrible abuse heereof, practised in popery. True it is, they dare not deny the truth & vse of this, or vtterly reiect this doctrine: yet they do no better then make a mocke of it, as they do also of many other things. For do they examine them that come to enter into the Order of Priesthood, according to the rule of the Apostle, 1 Tim. 3, 2. Whether they be vnreproueable, sober, watchfull, modest, harberous, wise, gentle, apt to teach, able to conuince, and such as gouerne well their owne families? Do they goe about to try & proue, or do they demaund and enquire, whether they be no drunkards, no quarrellers, no couetous persons, which bee the qualities that God requireth them to be adorned withall? No, there is no question made of these, or of any of them, all these lie deepely buried, and little regarded. And instead of these they call the parties before them,How the popish Priests are examined. then the Bishop or else the Arch-Deacon his Deputy examineth them, I warrant you, of some deepe points of profound diuinity, able to astonish a young nouice; as first, whether they bee 25. yeares old? Secondly, whether they vnderstand any Latine, which a Grammar-scholler, & a yong childe may quickly doe? Thirdly, whether they be legitimate and not bastards or base borne, that is, whether their father were an honest man, and their mother an honest woman? Fourthly, they must marke and handle euery member of their body, whether they be sound, and number their eies, their eares, their [Page 476] hands, their fingers, their feete; and if they mi: strust, they must put off their shooes, to see whether they be of wood or of flesh: they must haue no defect or deformity of body; but of the blindnesse and blemishes, of the lamenesse and maimednes of the minde, there is no enquiry. Fiftly, whether they ha [...]e chaste flesh. What is that? whether they keepe a Concubine, and be vncleane in life, and giuen to whoredome? No, but it is, whether they haue married two wiues, or else a widow: as for other incontinency, the rule is, if they cannot liue chastly, they must deale charily, or warily and closely.Si non castè, tamen cautè. Sixtly, how long they haue beene in Orders, and what, when, & of whom they haue receiued their Orders? Lastly, what liuing they haue to maintaine them, either by inheritance or by benefice? These are great points of learning, which the popish Priests must be able to answer: these are deepe mysteries, but as the Apostle saith, They are the depths of Satan. Reuel 2, 24. For can day and night, can light and darknesse, can heate and cold bee more contrary, then these things are to the institution and ordinance of God? To name these fooleries and bables, is sufficient confutation of them, and therefore we will passe by them, and come to our selues.
Secondly, we haue a direction from hence, Ʋse 2 giuen to the Ouerseers of the Church, to take great heed they giue not an easie entrance and accesse into the Church, to such as are for knowledge, defectiue, and for life, offensiue. The Apostle hath a worthy exhortation to Timothy, I charge the before God and the Lord Iesus Christ, and the elect Angels, that thou obserue these things without preferring one before another, doing nothing by partiality: lay hands suddenly on no man, neither be partaker of other mens sinnes, &c. 1 Tim. 5, 21, 22, 24, 25. If some be rash, we must not ioyne with them, & thinke our selues discharged, if we can say, I was not alone, or I was not the chiefe and principall, or others were as forward as I; I could not gaine-say it, I was loth to be singular & to deuide my selfe from the rest. For we must shew our dislike of bad courses, and if we cannot stop the course of euill, we must not be silent and hold our peace, but open our mouthes, & speake against it, or else we make our selues partakers of other mens sinnes. So it was with Ioseph of Arimathea, he would not consent to other mens sins. He was a Disciple of Iesus, Iohn 19, 38: an honourable Counseller that waited for the kingdome of God, Mark. 15, 42: a good and iust man; he consented not to the counsell and deed of them that iudged the Lord of life to be worthy of death, Luke 23, 50, 51. For whosoeuer doth not resist euill, he consenteth and agreeth vnto it, and he that doth not auert from wrong and keepe away iniury from another when hee is able,Cicer. de offic. lib. 1. is as much in fault as if he lifted vp his hand to do wrong himselfe. It is not enough for vs to looke to our owne waies, but we must ouerlooke the waies of others: for if wee ioyne with them, we are accessary to their euils. In sinne, some are principall, and some are accessaries, by the lawes of GOD and men: and both waies we shal bring vpon our selues the iudgements of God.
Lastly, let all Pastours, of what gifts soeuer Ʋse 3 they be, and how richly soeuer they are furnished with excellent graces, and in what manner soeuer they are qualified, though they be abundantly stored and furnished with all learning diuine and humane, yet they must willingly submit themselues to this triall, and vndergoe this examination. It ought to be in well ordered Churches, as it is in well ordered Cities. No man is admitted to set vp in any mystery, but such as offer some piece of worke to the Masters of the Company, to declare their skill in that faculty, for which they are purposed to open their shop: So should such as intend the ministery of the word, as it were to giue a taste of their skil & knowledge by subiecting themselues to this examining. It doth not argue any want of gift, to be ready to haue our gifts prooued, but the contrary giueth iust cause of suspition of some want. There is no man that hath good & pure gold, is vnwilling to bring it to the touchstone, but he that hath the counterfeit. It is not the iust dealing tradesman that is afraid to haue his weights or the mete-yard brought in place, but the deceiuer. The Gentiles which sometimes speake of our religion, do serue as witnesses, to teach vs the state of former times. We reade in Lampridius writing the life of Alexander Seuerus, that the Emperor in choise of his Magistrates made them stand openly to be examined of any man, and allowed any to make exceptions against them,Lampridi [...] Because (saith he) the Iewes and Christians vsed this order in chusing their Ministers. If both the Iewes and the Christians obserued this order, what warrant haue we to breake it, or to take vp another order? And if that Emperour would haue this obserued in the Common-wealth, why not much rather in the Church? It shall be an honour vnto vs to be content to be tried. It will manifest our humility, that we are not high conceited of our selues and of our owne gifts: yea, it shall serue the more to our comfort throughout the whole course of our liues, & the administration of our office. Thus did Samuel offer himselfe to the triall, & was content to heare what any man could obiect against him, 1 Sam. 12, 3. Behold, heere I am, witnesse against me before the Lord, and before his annointed, whose Oxe haue I taken? or whose asse, &c. Happy are those Ministers that follow this example: and happy are those Churches that follow that order which GOD hath appointed.
CHAP. IX.
1. AND the Lord spake vnto Moses in the wildernesse of Sinai, &c.
2. Let the Children of Israel also keepe the Passeouer at his appointed season, &c.
IN this Chapter Moses proceedeth to shew the maner of their sanctification, [...] parts of [...] Chapter. wherein obserue two things: the first concerning the Passeouer; the second concerning the cloud couering the Tabernacle, and gouerning the remouings & encampings of the Israelites. The Passeouer is double, the one for such as were cleane, the other for such as were vncleane. The former Passeouer containeth the commandement of God, and the obedience of Moses. Touching the commandement, we haue heere a repetition of the feast of the Passeouer instituted before, as we see, Exod. 12. [...]ect. [...]er. But wherefore doth God againe mention it in this place? It was for two causes: first, because such is our slacknesse and security in holy things, that except Gods commandement be daily vrged, repeated, and beaten into our hearts, we quickly forget the same, Phil. 3.1. 1 Thess. 4, 2. Secondly, the Israelites did not certainly know, whether they should celebrate it in their iournies in the wildernesse, or not, Exod. 12, 25.
All feasts were instituted to teach men to know God and his Sonne Iesus Christ, and to praise him for his benefits. So the Passeouer was ordained to keepe in remembrance the wonderfull and miraculous deliuerance of the people out of Egypt, and that they might be taught to look for deliuerance by Iesus Christ the Lambe of God, [...]. 13, 8. slaine touching the vertue & efficacy of it, euen from the beginning of the world. This Passeouer was the second ordinary sacrifice of the Iewes, touching the eating of the Paschall Lambe, whereby the remembrance of their departure out of Egypt was celebrated, and the death of Christ the true Passeouer was represented. So then, it had respect and relation, partly to the time past, and partly to the time to come.
In handling hereof, we must consider, first, the circumstances, both of place where it was obserued, to wit, at Sinai, where the law had beene deliuered, for as yet they were not gone from that place: and of the time prescribed before, on the 14. day of the first moneth. Secondly, the Passeouer it selfe, both the substance of it, and the rites; both the matter and the manner of the celebrating of it, Deut. 16, 1, 2. Exod. 12. [...] of [...]sseouer. The Summe whereof is this: Euery housholder was commanded to take a Lambe without blemish, verse 5. a male of the first yeare for his house, and kill it at euening, verse 6. then they must take the blood, & strike it on the two side-postes, and on the vpper doore post of the houses wherein they did eate it, verse 7. and they must eate the flesh of it not raw or sodden with water, verse 9. but roste with fire, verse 8. with vnleauened bread and with bitter herbes; nothing must remaine of it vntill the morning: if there did, it must be burnt with fire, verse 10. And all this must be done with girding vp of their garments, with putting on of their shooes, & the taking of their walking staues in their hands, as men that were in haste, that must flie for their liues, verse 11. All this being literally considered, belongeth nothing vnto vs: for the Passeouer is passed ouer together with the law of ceremonies, and all these rites haue an end: howbeit the Lord meant that these should be figures of things to come, whereof we haue now the truth and substance, since the time that our Lord Iesus Christ hath beene manifested to the world. This is the cause why S. Paul telleth the Colossians, that these things were but shadowes,Col. 2, 17. the body whereof is in Christ. Let vs therefore come in particular to the vses which we are to make of this Passeouer; the ground and foundation whereof is to be taken out of the Apostle, 1 Cor. 5, 7, 8. Christ our Passeouer is sacrificed for vs: therefore let vs keepe the feast, not with old leauen, neither with the leauen of malice and wickednesse, but with the vnleauened bread of sincerity and truth. As then the Iewes had their Passeouer, so the Christians haue their Passeouer: as they had their Lambe, so we haue our Lambe: as they kept their Feast, so we must keepe our Feast. For God neuer meant and intended to ordain any ceremony among his people, which contained not some inward signification and profitable instruction to the end of the world. If wee haue ceremonies that serue not to some good end, we may boldly pronounce, that mā and not God is the author of them.
Obserue therefore from this type, that Christ Iesus is our Passeouer that was sacrificed Vse 1 for vs. Iohn the Baptist pointeth him out with the finger, and expresseth the meaning of this figure, saying, Behold the Lambe of God which taketh away the sinnes of the world, Iohn 1, 29, 36. And afterward in the history of the passion it is shewed, that the souldiers which brake the legges of the theeues which were crucified with him, brake not his legges, that the Scripture might be fulfilled, A bone of him shall not be broken, Iohn 19, 36. These words are spoken in the law of the Paschall Lambe: thus doth Iohn apply the type to the truth it selfe, and thereby maketh the Paschall Lamb a figure of Christ, the onely person put apart by God the Father to be the ransome of the [Page 478] world, who hath by his obedience & the merit of his passion taken away from all that beleeue in his Nnme, both among the Iewes and Gentiles their sinnes of all sorts, satisfying the seuere iustice of God to their endlesse comfort and saluation. Hence it is, that the Prophets and Apostles say, He was brought as a Lambe to the slaughter, and as a sheep before her shearers is dumbe, so he opened not his mouth, Esay 53, 5. Gal. 2, 20. 1 Pet. 1, 19. Reuel. 5, 9. Acts 8, 32. There is no other way that could releeue vs and redeeme vs, all the most precious things in the world were too base, and all creatures in heauen and earth too weake to worke this wonderfull worke, Esay 59, 16. Heb. 2, 14. and 10, 14.How many waies Christ Iesus taketh away our sins. Now, we must vnderstand, that he remoueth our sinnes foure waies; by ablation, by imputation, by expiation, and by mortification. First, he taketh thē away from vs, by remouing the guilt and the punishment from vs; againe, as our surety he put them vpon himselfe. And thus by imputation our sinnes became his, and his righteousnesse is made ours, because he that knew no sinne, was made sinne for vs, that we might be made the righteousnesse of God in him, 2. Cor. 5, 21. He bare our sinnes in his owne body on the tree, that we should liue vnto righteousnesse, 1 Pet. 2, 24. Furthermore, he hath taken away sins when he remooued them out of the sight of God by expiation and propitiation, 1 Iohn 2, 2, 3. Esay 38, 17. Mich. 7, 19. Lastly, he remoueth them away in this life by mortification, and in death by perfect sanctification. These things being duely considered, nothing should reioyce a man more then the remembrance of Christs death, whereby the bondage of all misery and the misery of al bondage is taken from vs, Acts 2, 26. This made the Apostle say, God forbid that I should glory, saue in the Crosse of our Lord Iesus Christ, Gal. 6, ver. 14. He felt in his soule the wrath of God, the terrors of death, and the torments of hell for vs, Esay 53, 10, 11, 12. Iohn 12, 27. Math. 26, 38. which made him cry out, that he was forsaken, Math 27, 46. This was figured out by the rosting of the Lambe with fire: for the wrath of God due to vs and our sinnes was kindled as a furnace made seuen times hotter then it was wont to be made, and he was cast into the burning fiery furnace. He trode the winepresse alone, and of the people there was none with him, Esay 63, verse 3. In him we haue the remedy for all euils, and can haue saluation from none other, Acts 4, 12. and therefore we must all come vnto him. Whosoeuer is sicke, I speake of spiritual sicknesse, let him make haste to Christ, for he is the Physition of our soules, Math. 9, verse 12. He that is hungry, let him go to him, for he is the bread that came downe from heauen, Ioh. 6, verse 33. He that is dry through heate, and thirsty, let him make haste and runne with speed vnto him, for hee is a well of water springing vp to eternall life, Iohn 4, verse 14. He that is couered with the darke mistes of ignorance, let him seeke to him, for he is the true light which lighteth euery man that cō meth into the world, Iohn 1, verse 9. If we be pressed downe with our vnrighteousnesse and our sinnes, he is our righteousnesse and sanctification, 1 Corin. 1, verse 30. If we be in bondage, he is our redemption: if we finde our owne folly and simplicity toward all good things, he is our wisedome. If we feare death, he is our life: if we desire to ascend vp to heauen, he is the way: if we would be deliuered from error, he is the truth, Iohn 14, ver. 6. If we would come vnto the Father, he is the doore, no man can come vnto him but by him. This should moue all impenitent persons to turne from sinne vnto righteousnesse, and from the kingdome of Satan, vnto God; and this will moue vs, if any thing in the world will. Euery man is by nature the seruant of sinne & bondslaue of Satan. Christ Iesus, to heale vs of this plague-sore, when no other physicke could cure vs, made a plaister of his owne blood: the paine which he tooke in the making of it, caused him to sweate droppes of water and blood, and cost him his life: then wo be to vs, if we lay not this precious plaister to our harts which will draw away the corruption of thē, and worke a speedy and certaine cure: forasmuch as by continuing in sinne, we frustrate the death of Christ, and as much as lyeth in vs, crucifie the Sonne of God afresh vnto our selues, and put him to an open shame, Hebr. 6, 6. For our sinnes are the nailes that nailed to the Crosse his hands and his feete, and as the speare that thrust him to the heart. When the Israelites did eate the Passeouer in Egypt, and sprinkled the blood of the Lambe vpon the postes of their doores, the Angel, sent to destroy, passed ouer their houses, and destroyed them not: but the Egyptians, whose doorepostes were not sprinkled, were destroyed by the destroyer. So if we feede on Christ by a liuely faith, and sprinkle the doores of our harts with his blood, the iudgements of God in this life, and the terrible curse of death with the fearefull sentence of condemnation, and al punishments rightly due to our sinnes shall passe ouer vs, and shall not come neere to vs, so much as to touch vs. But contrariwise, if we lay not hold on Christ, all these curses shall come vpō vs & ouertake vs. For as it was not enough for the Israelites to kill the Lambe, but they must sprinkle the blood thereof vpon the postes of their owne doores, not of other men; so must we by a liuely faith apply his merits. And as the blood of the Lambe did figure out the blood of Christ, so the sprinkling of it vpon the doore postes representeth the sprinkling of it vppon our hearts, to deliuer vs from eternall death, without which it can profit vs nothing at all.
Secondly obserue, that as the Passeouer Vse was an ordinary Sacrament of the old Testament, so it is a type answering fitly and fully [Page 479] to the Lords Supper, a Sacrament of the New Testament. [...]rds [...] [...]me [...] of the [...]. For that which the Passeouer was to the Iewes, the same is the last Supper of Christ to Christians, and came in place of it. This is the cause why the Lord Iesus deliuered his last Supper at the euening, immediately after the eating of the Paschall Lambe, to shew that it came in place thereof: to which circumstance of time the church is not bound, and therefore in stead of the euening, we vse the morning, and for the day we make choice of the Sabboth before other daies, and touching the time of ye day, we do it before meat, not after supper.
Now consider the resemblances betweene these Sacraments. As one is called the Lords Passeouer, Exod. 12.12. so this is called the Lords Supper, 1 Cor. 11 20. God calleth the Lambe the Paschall Lambe, because the Angel in the common destruction passed ouer the houses of the Israelites: so Christ calleth the bread by the Name of his body that was broken for vs, Luke 22.19. The Lord speaking of the ends of the rites vsed in the Passeouer, saith, This shalbe for a memoriall, Exod. 12.14. and a signe vnto them, Exodus. 13.9. so Christ saith, Doe this in remembrance of mee, Luke. 22.19. God saith of the Lambe, Take ye, Exod. 12.5. Christ saith of the bread, Take ye, Matth. 26.26. God saith of the Paschall Lambe, Eate ye, verse 11. Christ saith of the bread in the Supper, Eate ye; and of the Cup, Drinke ye. Thus we see there is a notable coherence betweene both these. Wherin we must marke, that the Scripture speaking of the Sacraments, [...] the Sa [...] h [...]ue [...]me of [...] th [...]gs [...] [...]e do [...]p to vs. giueth to ye outward Signe the name of the thing signified, so that they haue the names of those things giuen to them which they seale and represent, Gen. 17.10.1. Cor. 10, 4, 16. and 11.24. Luke 22.22. Both because to all the faithfull and true beleeuers, the things themselues are giuen with the signes, and because our affections should bee lifted vp from earth to heauen, from the elements to Christ and his blessings, represented, offered, and exhibited by them; and because we are full of doubting and vnbeleefe like to Thomas one of the twelue, we will not beleeue the promises vntill in some measure wee feele them in our hearts. Whereby we see cleerely and euidently, [...]b [...]an [...] [...]e [...]k [...]y [...]. that the ground of transubstantiation, & of the real presence, is weak and tottering, builded vpon the sand of mans inuention, not vpon the infallible [...]ocke of the word of God. The Church of Rome will haue the words taken li [...]erally, and not figuratiuely: but this ouerthroweth the certainty of our faith, fighteth against the grounds of right reason, and implyeth sundry grosse contradictions. [...] a [...]an [...]n [...]n For at the first institution and celebration of the Supper, it maketh two Christs, one that giueth, another that is giuen: one at the Table, another in the mouthes and stomacks of the disciples. In which of these shall we beleeue? in both we must not, forasmuch as wee are commanded to beleeue in Christ, as in one, not in Christs, as speaking of many; as it was said to Abraham, in his seede, not in his seeds, Gal. 3.16.
Secondly, it ouerthroweth the Sacrament, consisting of two parts, a visible signe and an inuisible grace signified: but if the bread were really the body of Christ, then there could bee no outward signe to represent the inward grace.
Thirdly, it maketh the body of Christ to be in moe places then one at one time, which destroyeth the nature of a true body.
Fourthly, the Apostle calleth it bread oftentimes, euen after consecration, 1 Cor. 10.16. and 11.26, 27, 28.
Lastly, the wicked as well as the godly should receiue Christ, nay Mice and Rattes as wel as they; which is horrible blasphemy to imagine and determine. But of this I haue spoken more at large elsewhere.In the third booke of the Sacraments. But they obiect, that men in their last Wils speake plainely that they may be vnderstood. It is true indeed, and so did Christ speake plainely; but they make him speake absurdly. To speake plainely, and yet withall, figuratiuely, are not contrary one to another. For it is plaine, that at the same time Christ himselfe vsed as figuratiue a speech as this, Ioh. 14.6. and 15.1. I am the Way, the Trueth, and the Life: I am the true Vine, ye are the branches: yea, in the institution of the Supper, we must of necessity acknowledge a figure, Luke 22.10. The Cup is the New Testament. And there is oftentimes more plainenesse and euidence in a figure, then in a proper speech vttered without a figure: as also these words, This is my Body, are much more comfortable to vs, then if it had beene barely saide, This is a figure of my body, because they manifest the neere coniunction of the signe with the thing signified in so much that they which partake the one, shal be assured to receiue the other
To proceed a little further in this point of ye Passeouer and the Supper, we haue somewhat to obserue, touching our obedience. The Iewes were to goe to the celebration heereof farre and neere, to the place that the Lord should chuse; and therefore nothing should be so carefully esteemed as these exercises of o [...]r religion, which by the ordinance of God, represent, seale, and apply vnto vs the benefits of Christs death and Passion. The Passeouer vnder the Law, was frequented of all Israel, albeit it were done with long iourneyes and tedious trauels and troubles: So ought this Sacrament of Christs Supper, it should be oftentimes receiued, 1 Cor. 11.26. Things that are sweet and comfortable, deare and pleasant to a man, are oftentimes remembred and vsed. If our bodies be hungry, we shall delight to refresh and repast our selues; and if we haue hungry souls, that long after Christ the Bread of Life and the food of them, (fo [...] he is meat indeed and drinke indeed) we will [Page 480] often desire to feed vpon him, which bringeth with it eternall life. If a man haue no desire to his food, it is a signe of an euill stomacke, and a forerunner of death, when the appetite is gone and cannot be recouered: so when we haue no desire at all to the bread of life, neither feele how greatly we stand in need thereof, we haue little strength of the Spirit and of the life of God in vs, we draw neere by little and little vnto death, I meane the death of our soules, which is nothing else but a separation of vs from GOD and from his kingdome.
Thirdly, they which celebrate the memoriall Vse 3 of their redemption and deliuerance from hell & damnation by the sufferings of Christ, must purge themselues of their olde leauen, that is, ought by vnfained and renewed repentance to be purged and washed from their wickednesse and vncleanenesse, & bring with them a cleere and good conscience, an holy & resolute purpose to serue the Lord in truth and sincerity, in holinesse and righteousnesse.
The Israelites must haue no leauen in any of their houses and habitations while the Passeouer lasteth; whosoeuer kept any, was to bee cut off from his people, Exodus 12, verses 8, 15. and 13, 3, 7. Leuiticus 23, verse 6. Numbers 28, verse 17. Deuteronomy 16, verse 4. Ioshua 5, verse 11. 2 Chronicles 30, 13, 21. and 35, 17. Ezra 6, verse 22. Ezek. 45, verse 21. Math. 26, verse 17. &c. The Apostle expresseth the meaning heereof, 1 Corin. 5. ver. 7, 8. Let vs keepe the feast, not with olde leauen, neither with the leauen of maliciousnes and wickednesse, but with the vnleauened bread of sincerity and truth: purge out therefore the olde leauen, that ye may be a new lumpe, for euen Christ our Passeouer is sacrificed for vs. We therefore that professe our selues to be true Christians, should at al times, but then especially, when we celebrate the remembrance of Christs death in the vse of the Sacraments, prepare our selues in a most religious and holy manner, that so we may come aright, to his glory, and our comfort. When Iacob was appointed by God to offer sacrifice at Bethel, he sanctified and prepared all his people, Gen. 35, verses 2, 3. All that came to the Passeouer were commanded to sanctifie themselues, 2 Chron. 35, 4. The Priests were commanded to sanctifie themselues, and to prepare their brethren, verse 6. This consisteth in two things, in purging out of the olde leauen of sinne, and in being a new lumpe endued with the gifts of sanctification, that is, to leaue off to do euill, and to learne to do good. And we must in doing good things prooue our selues in these few particulars, what our knowledge, faith, repentance, and charity is.
Knowledge is the ground and foundation of all the rest, and therefore it is required of all, to vnderstand the grounds and principles of our Christian Religion, especially we must be acquainted with the doctrine of this Sacrament, both with the signification of the signes and the graces sealed vp by them. Faith also we must haue in vs, which is in truth the first sauing grace, it is the hand which we stretch out to touch Christ, in whom all fulnes dwelleth; of whose fulnesse we all receiue,Col. 1, 19 and grace for grace, Iohn 1, 16. without whom we can do nothing that is good, Iohn 15, 5. and without faith it is vnpossible to please God, Hebrewes 11, 6. This is the roote, the fountaine, the mother of all graces; they are as the branches, the streames, the daughters of faith. Hereby we apprehend Gods infinite loue and mercy in Christ Iesus, and are perswaded that all our sinnes are pardoned, and that Christ, together with all his benefits is receiued. Repentance, which is a consequent of faith, is a changing of the minde, an earnest loathing of that which is euill, and an earnest louing of that which is good. We must learne to hate our particular sinnes, we must mourne and lament in our inward bowels for them, and we must iudge our selues, lest the Lord enter into iudgement with vs, and so we prouoke his wrath against vs and those that belong vnto vs, and stirre him vp to bring greeuous plagues and fearefull iudgements against vs, 1 Cor. 11, 28, 31. Wherefore, nothing ought to bring greater greefe to vs then this, to consider that we haue so heinously offended the Maiesty of God: and as our sins pierced him, so let vs pierce our owne hearts with this speare of repentance, that we haue so wickedly mispent our time, abused his benefits, contemned his patience, abused our creation, calling, redemption, baptisme, soule, body, word, Sabbaths, yea, all the gifts and graces of God: that we haue in deed and in truth ioyned and euen conspired with Herod, Pilate, Annas, Caiphas, Pharisies, Souldiers, passengers, Iudas, & the rest of the Iewes, in crucifying the Lord of life.
If any aske, how can these things be? The Prophet telleth vs, He was wounded for our transgressions, he was bruised for our iniquities, Esay 53, verse 5. The chasticement of our peace was vpon him, and with his stripes we are healed: so that we must acknowledge that our iniquities were the nailes that pierced him, and our transgressions the speare that wounded him. We must labour to feele the greatnesse and horrour of our sinnes, & withall striue to fashion our selues after the image and likenesse of God, in holinesse and righteousnesse all the daies of our liues. Let vs prepare our hearts and bodies to be his Temple to dwell in, and not make them as sinkes for Satan and all foule spirits. Thankfulnesse is the next duty that is required, that we may be able to say vnfainedly with the Prophet Dauid, considering how great things the Lord hath done for vs, Psalme 116, verses 12, 13. What shall I render vnto the LORD, for all his [Page 481] benefits towards me? I will take the cup of saluation, and call vpon the Name of the Lord. And vndoubtedly, if they be no better then theeues & robbers which receiue their corporall food and neuer lift vp their eyes to heauen, which cannot be sanctified vnto them but by ye word and prayer: [...]m. 4, 4.5. if such, I say, be vsurpers that take the creatures of God without thankesgiuing, how much rather ought we to giue thanks to God for this heauenly food, the nourishment of our soules? The Israelites in remembrance of their Egyptian deliuerance were commanded to continue the Passeouer for euer; [...]. 12.24. should not we then much rather keepe our Christian Passeouer for our spirituall deliuerance from our spirituall bondage of spirituall enemies? and say with the Prophet in a sweet feeling & medi [...]ation of these mercies, Blesse the Lord, O my soule? [...]. 103.1. &c. The last duty is charity toward our brethren: the former cannot be truely in vs without this. [...] 13.35. By this shall all men know that we are his disciples, if we loue one another. The effects and fruits of it are described, It suffereth long, [...]or. 13.4. it enuyeth not, it is bountifull, &c. It is required in so strict a manner, that if our gift be ready in our hands to offer vnto God, yet if wee be at ods with our brother, [...]h 5.24. we must set it by, vntill we be reconciled. God is loue, 1 Ioh. 4.16. Satan is nothing but malice and enuy. If we come in loue, we come to Gods Table; if we come in hatred, we come to the diuels; wee cannot drinke the cup of the Lord, [...]. 10.21. and the cup of diuels: we cannot be partakers of the Lords Table, and of the Table of diuels. Let vs not therefore deceiue our selues in thinking & perswading our selues we come to the Lords Table, when we are farre from it. For as God hath his Church, so the diuell hath his Chappell: and as there is the Table of the Lord, so there is the table of diuels. We must therefore take heed that we doe not sacrifice to diuels, while we purp [...]se to sacrifice to God, and I would not yt ye should haue fellowship with diuels. [...]or. 10.20. To conclude, let this preparation alwayes go before this holy action, let there be a ransacking of all the corners of our hearts and spirits, and a cleansing and cleering of them by true repentance. Let all gouernours of families prepare these that belong vnto them, & fit themselues and them of their house to this worke. Let vs consider the mystery of the death of Christ to make it the meanes of our life: the cause of it, our sinnes: the merit of it, our redemption: the ende of it, the apprehending of Christ with all his benefites: the fruit of it, reconciliation to God, encrease of faith, and newnesse of life.
Vse 4 Fourthly, as no vncleane persons that were defiled, Num. 9.6. and no vncircumcised persons whose foreskinne was not cut away, Exod. 12.48. might eate of the Passeouer: so no prophane person vncircumcised in heart, and vncleane in his soule and conscience, hath any interest in the Lords Supper. If he come vnto it, and present himselfe at the Lords Table, he is like to that guest that came to the feast, but had not on him his wedding garment, Matth. 22.11. as he followeth him in the sinne, so hee shall follow him in the punishment also. I deny not but such may partake of the bread, but they cannot receiue the body and blood of Christ: and they shall not onely beare the losse of the benefit, but also incurre the danger of damnation. For as no vncleane person might come to the Passeouer of the Lord, so no vncleane person may come to the Supper of the Lord. Holy things may not be cast to dogs, neither pearles before swine, Matt. 7.6. These haue no right to this Communion. Children are barred, because they cannot examine themselues: prophane persons because they do not, because they will not. And how many are there that come in worse manner then children would doe? For if infants and children were admitted, it is presumed they wold come with greater reuerence, their greatest sinne would be their ignorance. Ignorance therefore is a barre against them: but are there not many in very many places that presume and present themselues at this Table, who besides their ignorance as great and as grosse as that in children, doe adde prophanenesse of heart, make little conscience of the Sabboth and shew small loue to the word of God, and therefore doe shut out themselues from this feast by a twofold barre?
Lastly, we saw before that bitter hearbs were Vse 5 added to the Passeouer, it must not be eaten without them: which signifieth, that as the Passeouer was eaten with sowre hearbes, so Christ and the Crosse are neuer seuered one from the other: because all that will liue godly in Christ Iesus, must suffer persecution, 2. Tim 3.12. if we wil be the disciples of Christ, we must deny our selues and take vp our Crosse and follow him, Matth. 16.24. Euery one would be partaker of the Passeouer, but they desire not the sowre hearbs: we would willingly taste of the sweet, but we care not for the bitter. We seeme all ready to embrace Christ, but we shun the Crosse, it is as bitter vnto vs as gall and wormewood. We must all therefore frame our selues to suffer afflictions as the good seruants and souldiers of Christ for the faiths sake, and be content to drinke of this cup which he hath begun vnto vs. Paul liued in great credit among the Pharisees before his conuersion, but so soon as he was called to preach ye Gospel, by and by they fought to kill him. It is a great comfort to suffer for righteousnes sake. A good cause doth sweeten the bitternes of the Crosse. Such are pronounced blessed by Christ.Matth. 5.10. The Apostles went from the councel reioycing that they were counted worthy to suffer for the Name of Christ.Acts 5.41. It is no lesse honor to suffer for Christs cause, then to beleeue in his Name.Phil. 1, 29. Ioh [...]5 18.20. and 8.48. Our Master Christ Iesus found no better entertainment: the world hated him before it hated vs, they called him a Samaritan, and said he had a diuel; they reproached [Page 482] him to be a glutton,Luke 7.34. a wine-bibber, and a friend of Publicans and sinners, he was despised of men,Esay 53.3, 4. and esteemed as smitten of God;Ioh. 1.11. Luke 23.31. he came to his owne, but his own r [...]ceiued him not. If they haue done this in the greene tree, what shalbe done in the drie? The seruant must not looke to haue a better estate and condition then his Lord, nor the disciple then his master: if they haue persecuted him, they will also persecute vs,Ioh. 13.16. he that is sent must not looke to be greater then he that sent him. It is enough for the disciple to be as his master,Matth. 10.25. and the s [...]ruant as his Lord: if they haue called the master of the house Beelzebub, how much more shall they call them of his household? Gods children shalbe molested and aflicted, euen in times of publike peace. When the enemies of Daniel could find no matter against his person,Dan. 6.13. they began to quarrell about his religion. To serue God in truth and sincerity is an heinous crime in the eyes of the world, who shall in the end giue an account to him that will iudge vprightly.
[Verse 6. And there were certaine men who were defiled by the dead, &c.] Here is a description of the second Passeouer for such as were vncleane; vncleane, not by any sinfull pollution, but by a legal or ceremoniall vncleannesse: not by any willing choice of their owne, but by an ineuitable necessity: and not by comming neere those that were dead in spirit, but by touching the dead body of a man. In this, obserue three things, a question, a consultation, and a resolution. The question is of the people: the consultation of Moses, the resolution of God. The people enquire at the mouth of Moses: Moses enquireth at ye mouth of God: and God determineth the doubt and resolueth both the people & Moses. The question is, wherfore may we not receiue ye Passeouer with the rest of our brethren? wherfore are we kept backe? this is amplified by the occasion, they were defiled by a dead corpes. The consultation is with God, which is the second point, Moses willeth them to be quiet & stand stil, vntil he knew the mind of the Lord, ver. 8. he wold determine nothing rashly, but he doubted and held them in doubt, vntill he knew of God what was to be done. A religious example of modesty, humility, and wisedome in the matters of God. He did not glory to haue in his owne breast an oracle to answer all doubts, nor challenge any power of freedome from errour, as the man of sinne in the pride of his owne heart boasteth of himselfe. The third part is the resolution and determination of God, deciding the question, and making some lawes extending to them and their posterity; first, if any were vncleane, they had respit giuen them vnto the second moneth: they haue not liberty vntil the next yeare, but to the next moneth they are dispensed withal. Secondly, the man that is cleane and refuseth to come, he shall be cut off, that is, excommunicated from the people. Thirdly, if a stranger desire to be partaker of the Passeouer, he must embrace the true religion, & be circumcised, Exod. 12.49. and then he may come.
Touching the question and the occasion thereof, it appeareth that those good men, which were shut out from this part of Gods seruice by reason they were defiled by touching a dead body, were much greeued at heart, and troubled in mind, that they were barred and as it were banished from the Passeouer, hauing as great a desire as others to come vnto it. Hence it is, that they make earnest moane and complaint to Moses for their separation: and therefore desire to be eased and releeued by him. The doctrineDoctrin [...] from hence is, that it is a great cause of sorrow and griefe to Gods deare children,Gods chi [...] dren are greeued [...] they are [...] from his [...] uice when they are by any iust occasion, or by the hand of God vpon them, withheld and kept back from the parts and exercises of his worship. We see this in Hezekiah, in his sicknesse,Esay 38.1 his chiefe lamentation and complaint was, that he should not see the face of the Lord in his Temple. Dauid often complaineth and lamenteth that he was driuen by his enemies from his worship. He maketh the condition of the sparrow & swallow better then his,Psal. 84.3 42.1. and 5. and 137 which might come neerer to the altar then he, his soule panted and thirsted after God. The Church wept by the riuers of Babylon, when they remembred Sion and the songs they had sung in the Temple; and in another place, the Church, being by captiui [...]y depriued of the Temple, of their Synagogues, of their sacrifices, of their Sacraments, and of the exercises of their religion, maketh bitter complaint to God, O Lord, and 74.7, they haue cast thy Sanctuary into the fire, they haue defiled thy dwelling place. The incestuous Corinthian, being by excommunication put from the fellowship of the Saints, and the vse of the Ministery, became comfortlesse, and was almost swallowed vp with sorrow. 2 Cor. 2.7.
And can it be otherwise? The godly find Reason 1 such sweetnesse, such comfort, such spirituall ioy in the presence of God, where the exercises of his worship and religion are performed, as nothing in this life is more pleasant and delightfull vnto them. The Prophet cryeth out, as if he were rauished with an holy contemplation of the excellency of this,Psa [...]. 8 [...] 1 1 [...].10. an [...] 8. and 14 How amiable are thy Tabernacles, O Lord of hostes! my soule longeth, yea euen fainteth for the Courts of the Lord, &c. The word is sweeter to them then the hony and the hony combe, and more to be desired then much fine gold. They feed vpon the bread in the Sacramēts, as vpon the fatnes of his house, & drink of the cup as of the riuers of his pleasures, they offer vp praiers as sweet incense and lift vp their hands as the euening sacrifice. How then can it be, but yt the losse & want of al these brought vpon thē, should strike them to the heart, and minister matter of much greefe and mourning vnto them? Secondly, the great loue and mercy of God toward his people doth appeare in the exercises of religion and the place of his worship [Page 483] to them that are not altogether blind and deafe, and past all sense and feeling of good things, then in all other things throughout the whole world besides, Prou. 9.1.2. And indeed a man or woman that hath once tasted ye comfort of his adoption and saluation in Christ, taught in the word, and confirmed in the Sacraments, will think it one of his greatest losses, to lose and leaue these exercises, and the greatest plague to be depriued of them, and by them of the pledges of his goodnesse and fauor. Thirdly, when these are gone, they know and consider the greatest stayes and helpes of their standing in the grace of God are vtterly taken away from them, & therefore they haue cause to lament, as Psal. 74.9. We see not our signes, there is no more any Prophet, neither is there among vs any that knoweth how long. When he taketh away his word, he lifteth vp his standard and goeth away. And can there be greater cause to mourne then when God departeth from his people?
Vse 1 This reprooueth such as can lament bitterly and mourne heauily for the least earthly losses and troubles, but neuer trouble themselues for losse of spirituall things. It was not so with the wife of Phinehas, she had many causes of mourning met together by heauy tidings that were told vnto her, her father in law had broken his necke, her husband was killed, the hoste of God discomfited, and the Arke of God was taken; howbeit among all these none went neerer, none so neere vnto her as the taking of the Arke: and therefore she doubleth this which she could not put out of her mind, and did after a sort put out all the rest, [...]m. 4.22. The glory is departed from Israel, for the Arke of God is taken. But there are many in our daies, that account it no losse at all, to lose Sermon after Sermon, Sacrament after Sacrament, and one meeting in the house of God after another: they can do this easily, and neuer mourne for it. Nay, they are vexed and tormented as if they were vpon the rack, that they are constrained to come so often to the word, to the Sacraments, and to the house of prayer. See herein the great diffrence between the godly and vngodly. It is the voyce of the faithfull, When will the Sabboth come: but the vnfaithfull say, When will the Sabboth day be done, Amos 8.5. It is the voyce of the faithfull. Blessed are they that dwell in thy house Psal 84.4. but the vnfaithfull hold it a misery and bondage to be tyed so strictly and straitly to the publike exercises of religion. It is the voyce of the faithfull, [...]. 42.2 and 7. & 120.5. When shall I come and appeare before God? but the vnfaithfull say, When shall we depart out of Syon, it is time we be gone. It is the faithful mans voyce complayning. Woe is me that I soiourne in Mesech, that I dwell in the tents of Kedar, but ye vnfaithfull think thēselues vnhappy, that they must soiourne in the Tabernacle of God, and dwel in his house. If then they be the children of God, yt mourn because they cannot meete with the rest of their brethren in the Temple, and at the Table of the Lord, certainely they must be the children of the diuell, that mourne and lament because they are at them, and such as do willingly and wilfully, contemptuously and presumptuously absent themselues from them. It is noted of Christ our Sauiour, that he earnestly desired, or as it is in the Originall by doubling the word, with a desire, [...]. Luk. 22.15. I haue desired to eate this Passeouer with you before I suffer: whereby he sheweth his feruent affection to ioyne with them in this duty. So should it be with vs: when one Sabboth is ended, we should long for the next: when one Communion is done, we should be ready to enquire after another: when one Sermon is ended, we should prepare for another; and account no day in the week so gracious, so welcome, so comfortable vnto vs as the Lords day; then let vs cheere vp our spirits and refresh our soules with such prouision as God hath appointed for vs.
Secondly, it is a great iudgement of God Vse 2 vpon men, howsoeuer they account of it, and whatsoeuer they esteeme of it, when they are giuen ouer to their owne waies, and regard not at all the waies of God. Nay, it is an euident token of Gods heauy iudgement to be depriued of the Word and Sacraments, of the exercises of religion and of the meetings of the godly, as Psal. 74, 1. the church crieth out, O God, why hast thou cast vs off for euer? Psal. 74.1. Why doth thine anger smoke against the sheepe of thy pasture? We all confesse, that dearth and famine is a greeuous plague, howbeit commonly we know no other then the famine of the body, when the tongue cleaueth to the roofe of the mouth for thirst, and when the children say to their mothers, Where is corne & wine? but God threatneth a greater iudgement then the famishment of the body, to wit,Lament 2.12. ye pining and consuming away of the soule,Amos 8.11. through the famine of the word. It is accounted a great reproch for a subiect to be denyed the presence and protection of his Prince, and the freedom of his countrey; but these banish themselues from the presence of God. We shold be al voluntary Communicants, but many are voluntary excommunicants: they exclude thēselues from the Church, and execute the censures of the Church vpon themselues. The Church complaineth (as we heard before) that ye Lord cast them off: but these cast off themselues frō the Church, from God, from his ordinances. It is an euident signe of most strange prophanenesse and deadnes of heart, when men haue no delight, no feeling, no comfort, no sweetnesse in the exercises of religion, when they cannot feed heartily of the fatlings, and drinke greedily of the wines that are prepared by God fo [...] his family, the most delicat & delightfull souls food that can be in the world, to wit, the hearing of the word, and the receiuing of the Sacramēts, of wc more afterward.Chap. 11. Gen. 25. [...]4 Heb 12.1 [...]. Esau is a pattern of this prophanenesse, who esteemed of these precious things more vilely then of a messe of [Page 484] meat, of the good of his soule then of the filling of his belly, of future happinesse then of a present and momentany pleasure. Many such Esaus we haue in our dayes, as wretched and prophane as he.
Lastly, it ought to be the first and chiefest Vse 3 thing in all our wishes and desires, & we shold carefully expresse it in our loue and zeale, to haue the pleasure and profit of Gods house in greatest account for our good for euer. This made the Prophet say,Psal. 26.8. and 27.4. and 84.10. O Lord, I haue loued the habitation of thy house, and the place where thine honour dwelleth. I haue desired this one thing aboue all other, that I may dwell in the house of the Lord all the dayes of my life, one day in thy courts is better then a thousand elswhere. O what will be their portion in this life, and what will be their punishment in the life to come, who haue banished these desires out of their hearts, and renounced them in their practise, accounting the time tedious, and the day lost that is spent this way. O that such could consider betimes the feareful end and fall that waiteth for them, so long as they grow more and more weary of the heauenly Manna that would fall vpon their souls as a gracious raine vpon the tender herbe. And as for vs yt thorough the goodnesse of God liue vnder the Ministery of the word and haue ye Sacraments rightly ministred vnto vs, let vs know & confesse yt it is our duty to rēder al praise & thāksgiuing vnto God, to labour to walke worthy of our calling, to expresse the power of them in our conuersations, & to pray vnto him earnestly for the continuance of them among vs and our posterities, lest thorough our great vnthankefulnesse and the abuse of them, they be taken from vs, & giuen vnto another people that will bring forth the fruits thereof.
[Verse 8. And Moses said vnto them, Stand still, &c. In these words we haue Moses his consultation with God: for heere seemed to be a kind of cōtrary or Antinomy, that is, one law against another. The vncleane might not come to the sacrifice; and besides, it was an heinous offence to omit this exercise of their faith, and profession of their religion, no lesse then excommunication. As for the touching of a dead body, or burying of the dead, it is a duty of charity, of humanity, and of necessity; should a work of such due respect and importance that might not be auoided, debar them from the Passeouer? These therefore seemed to be in a distresse on both sides, and knew not which way to turne themselues in this maze; they might not come, and yet they might not well abstaine: they must bury the dead, and yet the buriall of the dead did exclude them. What shall they do between these two rocks that threaten shipwracke? if they do not bury the dead, they shew want of charity: if they doe, they barre themselues from a duty of piety, and could not partake of the Passeouer vntill the next yeere. Moses confesseth himselfe in this case after a sort intangled, & knew not what to resolue, therefore for his and their satisfaction he resolueth to referre the matter wholly to God; forasmuch as he had no authoritie to institute for them a new Passeouer. Doctrine. This teacheth vs, in all matters of doubt, to aske counsell at the mouth of God.In al [...] do [...] we must as [...] counsell of God. But how may this be? for we cannot ascend vp to heauen to speake vnto him. I answer, he speaketh vnto vs at this day, and that two wayes,2 King. 1.1 [...] and 19.1, 2. and 22.11. Ma [...]th 2.4. Act. 15.2. 2 Chron. 3 30 1 Chro. [...]. Mal. 27. 1 King. 21, 5 7. Num. 15.34.35 both in his word and by his Ministers; The Spirit speaketh euidently in the Scriptures, by it he resolueth the Church, no lesse then by an oracle from heauen: besides, for our farther direction, he giueth the knowledge of his word to the Ministers, who draw al their light from the word, and doe thereby aske counsell as at the mouth of God.
The reasons are very euident. First the Scriptures Reason 1 are all sufficient to improue and correct,2 Tim. 3.16 Rom 15 4. to teach and to instruct, to giue patience and comfort,Ioh 20 31. 2 Tim. 3.15 that we may beleeue & haue eternall life, and to make vs wise vnto saluation. Secondly, such as will not beleeue them and reply vpon them, will beleeue nothing else, no although one come from the dead.Luke 16 31 It is therefore the foundation of faith to resort to these meanes to be resolued, as to the oracle and ordinance of God, Psal. 85.8.
Obserue from hence that all questions in Ʋse 1 Religion must be decided and determined by the Scriptures. All doctrines are to be prooued by them, and al errors to be conuinced by them. The Scripture is the supreme iudge of all councels and controuersies:The supre [...] Iudge of a [...] controuer [...] it sendeth not the Church to the generall consent of the Pastours of the Church, nor turneth them ouer to expect a general councel, nor posteth them ouer to Rome, as the Gentiles resorted to Delphos to consult with the Oracle of Apollo. It is in vaine to neglect the straight & direct way, to seeke out by-pathes and vncertaine passages. It neuer taught the Pope and his Cardinals to be the highest court and supreme Iudges of Scripture, who oftentimes are ignorant of Scripture. It cannot be interpreted but by the same Spirit by which it was written. It is required of the supreme Iudge and interpreter of Scripture, that he cannot erre, that no appeale be made from him, that he be no way partiall, and that he haue power to compell ye parties dissenting to yeeld obedience. These properties agree not to the Bishop of Rome, he is not free from error, for many of thē haue falne into heresy, haue taught contrary things one to the other, haue made many foolish interpretations: he is a meere man and can compell no mans wil to yeeld vnto him; he is partiall in his own cause, and therfore to appeale to him, is to aske ones fellow if he be a theefe.
Secondly, the Scripture containeth all Ʋse things necessary to saluation; to withstand tentations, Matth. 4. and to build vs vp in all trueth. So that it is simply and absolutely necessary. The doctrine of saluation cannot be learned but from it. The knowledge of the [Page 485] law is necessary, Rom. 7.7. the knowledge of the Gospel is necessary, Tit. 2.11.12. Neither let any obiect, that the Church wanted Scripture along time, euen from the creation to the dayes of Moses; for the Question is not, what was necessary in the beginning, but what is now necessary. The mothers milke is sufficient for the infant, while it is a childe, but it is not sufficient afterward, when once it is growne vp. Neither is it true which the Iesuite obiecteth, that Christ commanded not any thing to be written, but is ouerthrowne by many testimonies of Scripture, 2. Pet. 1.21.2 Tim. 3.16. Reuel. 1.11. and 14.13.
Ʋse 3 Thirdly, it teacheth that the Ministers ought to be ready to answere the questions and doubts that trouble the people any way. Therefore they must be faithfull in their places, and skilfull in the Scriptures, Hag. 2.12.13 they must not be blind guides & dumb dogs, Ezek. 34.4. their lippes must preserue knowledge, and the people seeke the Law at their mouthes. Againe, it is required of them to be resident vpon their flocks, attending on them as watchmen watch the citie alwayes in danger of enemies, to discouer the approach of them; and as shepheards attending their flock for feare of deuouring wolues. [...] 56 9, 10. The people are as a prey in the iawes of al hereticks where teachers are not attending and residing. The Israelites fell into horrible idolatry, when Moses was absent from them, Exod. 32.1. But how shall the Ministers be consulted withall, being absent from the people?
Ʋse 4 Lastly, it serueth for instruction for the people. They are not to consult with witches and wizards, but to resort to the Ministers of God Deut. 18.15. and to the word, to the law and to the testimonie, Esay, 8.19.20. Princes therfore must not contemne them, nor respect thē as the lowest and basest of the people. And all people, high and low, rich and poore, must search the Scriptures, who thinke to haue eternall life in them, Ioh. 5.39. They are greatly commended that were diligent in the reading of them, Acts 8.30. and 18.11. Dauid did exercise himselfe in them day and night, Psal. 1.2. None are to be forbidden the reading of them, forasmuch as the Gospel is the power of God to saluation to all that beleeue, Rom. 1.16. They are greatly reprooued and rebuked [...]hat were ignorant in them, Mar. 12.24. that were slow of heart to beleeue them, Luk. 24.25. Euery man therefore must seeke to be assured & perswaded in his heart of that which he doth, [...]. 14.5. and seeke to warrant his owne work. All things must be done in faith, Hebr. 4.2. Mar. 11.24. Iam. 1.5. without which no man can please God. This reprooueth the ignorance that is in the greatest sort, who thinke it enough to doe as others doe, to heare the word, because others do so: to receiue the Lords Supper, because they see their neighbours doe so: and to come to Church, because the most do so. These thinke it enough to be present at diuine duties, albeit they be indeed farre from doing their duties. There are many that come and heare prayers,Many do hear prayers which neuer pray. who do neuer offer vp any prayers: as if there were some hidden vertue in the place or in the praier, albeit they neuer lift vp their hearts to God. These haue not, neither can haue any comfort in that which they doe. They are without faith, because they are without knowledge. They haue no assurance whether they please God or not, but doe all things with doubtfull hearts and wauering mindes, and therein condemne themselues, and sin against God,Rom. 14 23. Iam. 1.6. being like a waue of the Sea tossed with the winde.
[Verse 9.10. And the Lord spake vnto Moses, saying, Speake vnto the children, &c. The determination of the question is heere set downe, and vpon occasion thereof perpetuall lawes established for the direction of the Church. The vncleane are put off to the 14. day of the second moneth: the cleane must keepe the Lords Passeouer at the season appointed. There are two causes alledged, wherfore a man may for a time be excused for not comming to the Passeouer, and is allowed as vnblameable to deferre the celebrating of it together with others; one is vncleannesse, the other is a iourney, both of them must bee vnderstood as grounded vpon necessity. For to thrust himself into the vncleannes heere ment without a calling, or to absent himselfe by a iourney vpon euery trifling occasion, thereby omitting the busines of God, because he wold further his own busines, is rather to be cēsured very sharply, thē to suffer an excuse vpō necessity; of whom we may say with Salomon, As a bird that wandreth from her nest, Pro. 27.8. so is a man that wandreth from his place. For there are very many in al places, that had rather leaue the Lords worke vndone, then spare one day of their owne. It is a great matter with them to lose a dayes worke, but they regard it as a matter of nothing to rob God of his day that he hath kept for himselfe. They had rather goe to a drunken feast abroad, thē to feast with God in his house. They had rather go speak to others in their owne affaires, then either to God by prayer, or heare him speak to thē in his word, on the Sabboth day. But to leaue this, and to returne to the matter in hand, by vncleannes in touching the dead, is ment by proportion all other kinds of legall vncleannesse whatsoeuer, which signifie the defilements of sin continued without repentance, the Lord leading his Church in the minority of it by outward things to inward, by earthly to spirituall, by the shadow to the body. The dead body is accounted vncleane, because death which hath seazed vpon it is the fruite of sin. wherby men are truely made vncleane. The Passeouer was to the Israelites, the same that the Supper is to vs, the equity therfore and truth of that which is heere described, and directed to the people, remaineth to vs for euer and teacheth, That necessitie brought vpon any by the [Page 486] hand of God, Doctrine. or by an ineuitable duty of a mans calling,Necessity brought vpon any by Gods hand, dispenseth with Gods seruice for that time. doe for that time free him from the publike exercises of religion and of Gods worship. If it be to saue a mans life, or to preserue his house and goods from destruction, it giueth liberty, a toleration, and dispensation for the present, to leaue the immediate worship of God. Such is the immediate hand of God in sickenesse, as we see in Hezekiah, Esay 38. Such was the case of Dauid in persecution, Psal. 84. Such is the case of those that are in a long iourney, as in this place. Likewise whensoeuer the publike meanes are for a time taken away through persecution, Psa. 74 In time of sicknesse God requireth another duty of vs, to wit, to looke to our health: in danger of life to looke to our safety: in danger of our goods, to looke to our wealth.
Reason 1 For whensoeuer God denyeth the meanes, his will is that the things themselues should ceasse. For other meanes, may not be inuented, or any other forme then that which he hath ordained; as Ioel 1.19. he threatneth that the meat offering and drinke offering should ceasse. Whensoeuer the will of God is, that these things shall be done, he will offer vnto vs, and put into our hands the meanes, he will giue vs the time and opportunity to do them.
Secondly, it is Gods pleasure to accept of mercy rather then sacrifice. Mat. 12.7. Hence it is, that to saue from fire and water, to preserue life, to visit the sick, and to look to them, is to be preferred and more to be respected then going to the Church, or hearing of the word. What man shall there be among you (saith Christ, Mat. 12.11.) that shall haue one sheepe, and if it fall into a pit on the Sabboth day, will he not lay hold on it and lift it out? how much then is a man better then a sheepe? for the Sabboth was made for man, and not man for the Sabboth; God ordaining it for our good, not for our hurt.
Ʋse 1 Hence it followeth that it is not simply the omitting of [...]he Sacraments, but the neglect and contempt of them is dangerous to neglecters and contemners. They shall beare their sinne, as they iustly deserue, whose default it is. The Israelites in the wildernesse were forty yeeres together vncircumcised, yet were they to be holden the people of God, because they cannot be charged with negligence, nor reprooued for any contempt, in as much as they wanted leysure being in their iourney, or daily expecting the signe of remoouing. All the people that came out of Egypt were circumcised,Iosh. 5.5. but al the people that were borne in the wildernesse by the way, them they circumcised not, and it is excused or defended by necessity. For the Sacraments doe not conferre grace, neither are they absolutely necessa [...]y to saluation, as if without them a man could not possibly be saued. Hence therefore are the Romanists reprooued, that do teach, that children are damned that dye without Baptisme;Children dying without Baptisme ar [...] not damned. as though all the Israelites that dyed in the wildernesse, which were borne there and were not circumcised, were condemned; no, doubtlesse: no more then that all which were circumcised, were saued. True it is, Moses was reprooued and was neere to death, because he circumcised not his sonne, who had time and leisure to doe it, Exod. 4.24. and we must take heed of contempt, which deserueth a cutting off from the people of God, Gen. 17.14. because he hath broken the Couenant. Howbeit, as it is said in the prouerb, Necessity hath no law. The grace of Christ taketh away all the sinnes of all beleeuers, and therefore the generall guilt brought in by originall sinne, Rom. 5. This grace is not tyed to outward signes, but dependeth vpon the free pleasure of God. This is receiued by faith only, as appeareth in the example of Abraham, and farther confirmed by the Sac [...]aments. Neuerthelesse, we acknowledge a necessity in respect of the commandement of God, and of the proper end, and therfore is with all reuerence and conscience, and obedience to bee yeelded vnto.
Secondly, where the ordinary and precious Ʋse 2 meanes of saluation, the preaching of the word and administration of the Sacraments, are taken away and remooued, as the standard out of the campe, or the light out of the candlesticke, there the extraordinary and more weak meanes are to be vsed of vs, and Gods blessing in such cases is to bee hoped for and looked after. In the dayes of persecution, priuate reading, meditation, and conference are blessed of God, and his Church maintained, continued, and encreased thereby: yea, the beholding of the constant suffering of the holy martyrs was a forcible meanes to worke the conuersion of many, and made them in loue with that doctrine for which they suffered and gaue their liues In times of famine when there is no bread left in a citie, and the inhabitants are constrained to fare hard and short, yet it pleaseth God to preserue life by very weake meanes, to shew that man liueth not by bread onely: so is it in the famine of spirituall things. In the dayes of Ahab, when the Temple was forsaken by the ten tribes, and idolatry was erected in Israel, the altars digged downe, and the Prophets slaine, yet God reserued seuen thousand that neuer bowed the knee to Baal, 1 King. 19.18. Rom. 11.4. There were very few labourers in the daies of Christ among ye Iewes, ignorance had couered ye land that they were as sheep without a shepheard;Matth. 9.3 [...] and yet in those barren times, when the seede of the word was thinly sowen, there was a plentifull haruest ready to be gathered, for loe the fields were white vnto the haruest, Ioh. 4.35. Thus doth God blesse what meanes soeuer it shall please him to vse; let them be neuer so weake in themselues and little in our eyes, yet they shall haue force and strength enough, when he will imploy them: which serueth as a great comfort to those that haue not [Page 487] the best meanes to bring them to faith and repentance.
Use 3 Lastly, we must take heed we put not slight and vnnecessary excuses for vrgent and necessary causes. They that were bidden to the wedding pleaded by way of excuse for themselues, I haue hyred a farme, I haue bought fiue yoke of oxen, I haue married a wife, I cannot come, Luke 14.18. Matth. 22.5. Many in our dayes would account these good excuses, honest pretences, & lawful defences: & indeed it cannot be denyed, but they iustifie them by their owne practises, [...]k. 16.51. as Ierusalem did Samaria. For they goe further in their wicked wayes, and account it a sufficient colour to warrant their absence from Gods ordinance, saying, I haue a bargaine to make, I haue worke to take, I am bidden to a feast, I must goe speake with such a man, it is rainy weather, there is an yeueall at the next Parish, I must walke about my ground to see my corne and cattell, I am otherwise busie, and therefore I cannot come. Others, that thinke themselues more wise, yet shew themselues more wicked, because they pretend greater loue to the truth and liking to Religion then the other, they can reade good Sermons, and vse good prayers at home, and therefore what need they come? Let all these take heed (to bind them together in one bundle) lest it be said vnto them heereafter, as it was said to such as made such like slight and sleeulesse excuses, that none of those that were bidden should taste of that Supper. Necessary causes of absence are such, as require present doing, that could not be dispatched before, neither can be put off vntill afterward. Heat and colde, raine and shine, hunger and thirst, pouerty of estate, or tediousnes of iourney could not keepe the people of God from the Passeouer, Psal. 84.6. They goe from strength to strength, euery one of them in Sion appeareth before God. These can excuse no man to his Prince, no not to the ordinary iudge and iustice. When a man is cited and summoned by word or writ, to appeare at the barre of an earthly iudge, will it be taken for currant answer to say, O sir, I was willing and desirous to appeare, but it was hote weather, or cold weather, or rainy weather: wil such friuolous and fruitlesse excuses be admitted? and shall wee think that the king of kings, and the iudge of iudges will receiue them at such times as hee summoneth vs to appeare before his presence? Let vs not therefore offer and performe lesse duty and seruice vnto God, then we do vnto men: nor suppose that God will content himselfe with lesse attendance then man doth.
[Ver 10. If any of you or of your posterity shall be vncleane by reason of a dead body.] Heere is another cause of being kept from the Passeouer, [...]n [...]d [...] [...] offen [...] [...]ght t [...] [...]ed [...] the com [...]n. to wit, vncleannesse. The doctrine [...]ctrine. is, that open offenders and impenitent persons ought not to haue any accesse to the Lords Table, but are to be kept from it as vncleane birdes from the Sacrifice. A stranger vncircumcised had nothing to doe with the Passeouer, Exod. 12.48. The incestuous person was excommunicated from the Church, and the priuiledges of it, 1 Cor. 5. as Caine was from the face of God, Gen. 4. When Adam had sinned against God, and eaten of the forbidden fruite, he was put out of the ga [...]den, that he might not eate of the fruite of the tree of life, Gen. 3.22, 23, 24. this was as a Sacrament vnto him of life, so long as he continued in obedience. The Sacraments are holy things, but holy things must not be giuen to dogges: the Sacraments are precious pearles, but pearls must not be cast before swine. Now obstinate offenders and notorious sinners are dogges and swine.
The reasons are, as Christ saith, they will Reason 1 trample them vnder their feet; Matt. 7.6. they place no holinesse in them, they do not esteem them as any pearles, or value them at any rate. Hence it is, that the Prophet saith, If any that is vncleane by a dead body touch any of these, it shall be vncleane, Hag. 2.13 if then the person be defiled. he defileth whatsoeuer he toucheth, the holines of the sacrifice cannot make him holy, but the wickednesse of the person shall make the sacrifice vnholy.
Againe, such as come to the Lords Supper, must shew ye Lords death till he come 1 Cor. 11.26. That is, he must publish with praise and thanksgiuing vnto God, the memoriall of the greatest wonder and mystery that euer fell out in the world, to wit, the propitiatory sacrifice and precious death of the eternall Son of God. But this can neuer be done by a wicked man. Praise in the mouth of a foole is not comely nor commendable, neither God will accept of them any such sacrifice.
Thirdly, they are guilty of the body and blood of Christ, and therfore it must needs be a feareful wickednesse to come in such a wretched and prophane manner, 1 Corinth. 11.27. They are despisers of the most precious thing in the world, Heb. 10.29. They tread vnder foot the Sonne of God, and account the blood of ye New Testament a prophane thing, which caused the Angels of God & the whole frame of nature in heauen and earth to wonder at it, and to be dismayed at the death of the Sonne of God contemned by these wicked wretches No sinne, murther, incest, treason, comparable to this sinne.
Fourthly, they haue no fellowship with the Church in these holy things; there is no communion betweene light and darkenesse, betweene righteousnesse and vnrighteousnesse, and therefore Simon Peter said to Simon Magus, Thou hast neither part nor fellowship in this businesse, Acts 8.21. Such therefore as are scandalous & prophane are to be separated by the Church from others, as [...]ule and filthy beasts are to be kept from faire springs, lest with their feet they defile the water.
Lastly, the seale belongeth to such only as [Page 488] haue the couenant or testament belonging vnto them, but open offenders haue nothing to do with them. It will be said, Iudas was admitted by Christ, Obiect. and therefore wicked persons may be so. I answer, Answ. Iudas was not known to be a wicked person, no more then he was knowne to be a reprobate. He was a theefe, but not knowne to be a theefe: but they must be knowne wicked persons that are to be exempted and excluded. Againe, it may appeare that Iudas was not at the Supper, Iohn 13, 30. So soone as he had receiued the soppe, he went out immediately; but the soppe was in the Passeouer, so that he was at the Passeouer, not at the Supper.
Vse 1 The vses follow. First, there ought not to be a generall admission of al that offer to come to the Sacraments without difference and distinction. A Turke or Iew if they would desire baptisme, may not be receiued before they make open confession of the faith. When the Eunuch desired baptisme, and said, See, heere is water, what doth hinder me to be baptized? Philip answered, If thou beleeuest, thou maiest, Acts 8, 36, 37. Such onely are allowed to haue the benefit of the Sacraments, and to be admitted vnto them, that are of the number of beleeuers. None were to be baptized but such as were within the Couenant, 1 Cor. 7, 14. and in that respect are called holy. None are meete guests to be at the Lords Table, but such as know & beleeue, and practise the doctrine which is according to godlinesse, as no vncircumcised person and vnbeleeuer was receiued to the Passeouer. Thus then we see who haue right to the Sacraments, and who haue not.
Vse 2 Secondly, this giueth direction and instruction to the Ministers, not to keep backe whō they please, or to barre from the communion any vpō spleene or priuate grudge or reuenge, but must take heed they do not mingle their priuate affections with the publike exercises of religion. It reproueth therfore all such iustly as turne away those that desire to communicate, through hatred, enuy, and malice to their persons, because they haue some way offended them, whether it be in deed or in conceit. They haue power and authority onely to exclude publike offenders, and scandalous liuers; as for others, they haue no iurisdiction to deny them or barre them the Communion. The Disciples reprooued those that brought little children to Christ, but they are reproued themselues, for Christ was much displeased with them, and would not haue them forbidden, Mark. 10, 14. So ought we to suffer the people to come vnto Christ, yea, to exhort them and stirre them vp and encourage them, not discourage them, nor forbid them, nor hinder them that would come. If there were a publike well for all to draw water out of it, what inhuma [...]ity and cruelty were it to keep backe any from drawing out of it? These are like to the Philistims that stopped the welles and filled them with earth,Gen. 26, 15. which Abrahams seruants had digged, that none could haue benefit of them, Gen. 26, 15. When Moses was fled out of Egypt, and came into the Land of Madian, and that he saw the froward Shepheards driue away the daughters of Reuel frō the well, that they could not water their fathers sheepe, he stood vp and helped them and watered their flocke, Exod. 2, 17. If we be the Shepheards of the Lords flocke, we must not be like to these Shepheards that would not suffer the sheepe to be watered, we must be rather like to Moses to help them. It is a signe of much enuy, and little piety, to hinder those that are willing to come. These are worse thē the woman of Samaria, and haue lesse mercy, pitty, & compassion then she had;Iohn 4.9. for though she refused to giue drinke to Christ, because he was a Iew, and the Iewes had no dealing with the Samaritans, yet she neuer assayed to keepe him from the well, as these do many of their brethren, more indeed to their owne reproch, then to the shame of those whom they turne away; this ought not so to be.
Thirdly, to exercise any part of Gods worship Vse 3 prophanely, to heare the word vnreuerently, and to come to the Table of the Lord vnworthily, deserueth a great and greeuous plague, 1 Cor. 11, 30. For this cause many were weake, and sicke, and striken with death among the Corinthians. Woe therefore to those that are prophane, and prophane the holy things of God. This is a most fearefull sin, they conspire against God, and commit high treason against his Maiesty, and therfore God will arme himselfe against them, and pursue them as his enemies with fire and sword, that is, with his wrath & vengeance at their heels. The wrath of a King is as the roaring of a Lyon, who so prouoketh him to anger, sinneth against his owne soule, Prou. 19, 12, and 20, 2. His anger conceiued is present death, 1 Sam. 22, 18. Ester 7, 9. Mat. 2, 16, and 14, 10. What shall we say then of God, who is a consuming fire? Heb. 12, 29. If his wrath be kindled but a little, blessed are all they that trust in him, Psal. 2, 12. We haue no defence for our selues, but to say, Enter not into iudgement with thy seruants, for in thy sight shall no man liuing be iustified, Ps. 143, 2. It is a fearefull thing to fall into the hands of the liuing God: whither shall we flye, to be able to escape his hand, but that he will finde vs out? His displeasure is like himselfe, that is, infinite, and cannot be expressed.
Lastly, we learne that such as come to the Vse 4 Table of the Lord, should seriously proue and throughly prepare thēselues to this so weighty and religious worke. It standeth vs therefore vpon to know wherein this triall and examination standeth, especially considering that many do much deceiue themselues therin. Some place it in outward things, as if they fast before they come, if they hang downe their heads like bulrushes, if they prepare the body and outward man touching their apparell, and for the present time shew humility [Page 489] and abstinence, although presently after they returne againe to their former conditions and vices, as to their vomit, making only an intermission of them for a short space, but assuming them againe with no small aduantage. But this is a vaine thing. For our sinnes must be left quite and cleane, so as we neuer returne to them againe. It is an easie matter to conceiue in our selues that we haue faith. But if it be a true & holy faith, it purifieth the heart, Act. 15.9. & worketh by loue, Gal. 5.6. First, therefore euery one must labour to be a repentant sinner, which consisteth in vnfained sorrow for sinne, purposing neuer to fall into it againe, & an ardent loue toward that which is good. We must confesse our sinnes of omission and commission, of ignorance and knowledge, of weaknes and presumption, how we haue prouoked our good God to anger, in soule and body, abusing our wit, our memory, our authority, our health, our liberty, our riches, our heart, our tongue, our feete, our hands, and all other members, to infidelity, blasphemy, swearing, lying, whoredome, cruelty, iniury, theft, gluttony, drunkennesse, pride, wantonnesse, slanders, and such like: making them filthy dungeons and stinking sinkes for the diuell, which should be the Temples of God. Wherfore we must haue earnest greefe and sorrow and trembling, that we haue hereby not onely broken in peeces, and torne in sunder by our sinnes all the lawes of God, but wee haue also by them crucified vpon the Crosse, and put to a shamefull death the Lord of Life. We commonly lay the whole and only fault vpon Herod and Pilate, vpon the high Priests, vpon Iudas, and the Iewes, & who is not displeased with these for their cruelty herein? howbeit we shold be more displeased with our selues who are as deepe by our sinnes in this sinne as euer they, as we haue shewed before out of the Prophet. And here I summon all prophane persons before God, that haue no delight in good things, and all such as with greedinesse and without shame wallow in all sin and wickednesse, giuing by their leudnesse continuall and greeuous offence to the children of God. If they dare presume to present themselues at the Lords Table hauing their hearts & hands gored with the blood of the Sonne of God. I would haue them answere what they promised to God and his Church in their Baptisme, and what they now professe. They promised to forsake the diuell and all his workes: but sinne is one of the chiefe and principall works of the diuell. What, I pray you, could the Lord Iesus haue done for vs, that he hath not done? and shall we so reward him and requite him for all his paines, his agony and bloody sweat? If a kings sonne finding vs in a filthy sink or miery puddle should helpe vs out with his hands, and wash vs in water, and put his precious robes vpon vs, and after all this, we thrice miserable wretches should presently cast our selues into the same againe, what vnthankfulnes were this? what indignity? Christ Iesus hath redeemed vs from the bondage of sinne, and washed vs in his blood, Reuel. 1.5. shall we defile our selues againe with worse then mire and dung, and serue Satan and sin, his and our enemies? Againe, we must seek to approue our hearts and consciences with loue and charity to our neighbours. For we can neuer come with a good consciēce toward God, except also we shew the fruites of loue to our brethren. We must haue peace with all men, without which no man shall see God to his comfort, Heb. 12.14. We are but one bread & but one body, 1 Cor. 12.12. There should be a communion among all the Saints of God, which also we professe to beleeue. We meet al in one place as it were in one house, we haue one head, we heare one word, we eat the same spirituall meat, we drinke the same spirituall drinke: we are vtterly vnworthy of all these, if we be infected and poisoned with the bitter rootes of hatred, strife, rancour, debate, contention, quarrelling, and such like vnfauory & vnsanctified fruites, which shew that we are carnall and faithlesse men, not fit to be called the seruants of Christ, whose loue was great euen toward his enemies.
[Verse 13. But the man that is cleane, &c. and forbeareth to keep the Passeouer, euen the same soule shall be cut off, &c.] The meaning is, hee shall be shut out from the fellowship of the Saints. Whosoeuer through meer negligence and carelesnes did put off this duty, and wold not with the rest of the people of God keepe the Passeouer, is iudged for it, and beareth his sinne, that is, is guilty of a great wickednes before God. Doctrine. We learn hereby that they which negligently and carelesly omit the parts of Gods worship, and the exercises of religion,All that are carelesse in Gods seruice lie vnder his wrath. whensoeuer they are celebrated in the meetings of Gods people, committeth a great iniquity, and lyeth vnder the wrath and iudgements God. The vncircumcised male that purposely breaketh the Couenant of God shall be cut off from the people, Gen. 17.14. Moses carelesly omitting the circumcision of his sonne, was neere to be slaine of God, Exod. 4.24. He that did not conscionably and religiously keepe the Passeouer, was also to be cu [...] off, as we see in this place: and afterward, he that gathered sticks vpon the Sabboth day, was stoned with stones that he dyed, chap. 15.32, 36. Such then as bring not the offerings of God in their season, and are carelesse in his worship, lie vnder his wrath, and deserue the sentence of excommunication.
For they neglect the homage and seruice Reason 1 due to God, and obserue not the seasons appointed of God, as we see in this 13. verse. There is an appointed season for euery worke vnder the Sunne. God also hath his times and seasons, who hath all times in his owne hands, which being neglected, cannot be recalled.
Secondly, all such as contemne the means, [Page 490] are prophane contemners of those excellent things that are offered by the meanes; and the contempt of the word, is the contempt of God. The contempt of this Baptisme is the contempt of the remission of sinnes; the Pharisees, that were not baptized of Iohn, reiected the counsell of God against themselues, he that contemneth the Supper, refuseth the merits of Christs death and passion, and is guilty of the body & blood of Christ, 1 Cor. 11. and maketh a mocke of the Sonne of God. Thirdly, such despise the wisedome of God, accounting that simple, weake, and foolish, which he in his infinite wisedome hath appointed to be the ordinary meanes of his strong arme and mighty power. His waies are not as our waies, his wayes are foolishnesse to foolish men, 1. Cor. 1.23. and our wayes are foolishnes to the most wise God, 1 Cor. 3.19. and that which is highly esteemed among men, is abomination in the sight of God, Luke 16.15. as that which is oftentimes least regarded of vs, is in greatest price and account with him.
Ʋse 1 Conclude from hence, that the state and condition of al retchlesse hearers of the word, and of negligent receiuers of the Sacraments, is most wretched & accurst. Shall we be so sottish and simple to imagine that God hath ordained these things for nothing? or that he will see his writings and seales troden vnder foot, and not punish these rebels and enemies? Is not he that maliciously and contemptibly defaceth the Princes broad seale, a traitour against his Prince? Are these then any better that reiect both word and Sacrament? we see this in Ahaz, when he had a signe offered vnto him from the Lord in the depth beneath, or in the height aboue, to assure him of deliuerance, he contemned and reiected the same, Esay 7.12. howbeit, he neuer prospered after, but grew worse and worse, 2 Chron 28. True it is, he pretendeth he would not tempt God by asking a signe, but the refusing of a signe when God offreth it, is no better thē a tempting of God. All that refuse the Sacraments tempt God, for they will make tryall whether God can or will saue them without them. But take this as a certaine rule, and build yee vpon it, whensoeuer God granteth his Sacraments, he will neuer saue without them. Obiection If any aske, cannot God saue without these, such as beleeue? I answer, Answer. the question is not what God can do, but what he will do: he hath made no such promise to any man to saue without them, Obiect. while we haue them. If any farther reply, Is is not enough to beleeue? is not faith sufficient to saue and to ioyne vs to God? I answer, Answer. such deceiue themselues to thinke they doe beleeue, and yet neglect the vse of the Sacraments.Mar. 16.14. And therefore Christ saith, He that beleeueth and is baptized shall be saued, he saith not, he that beleeueth onely. Take this therefore as another rule, whosoeuer truely beleeueth, is carefull to frequent the Sacraments, because when he hath faith, he desireth earnestly the confirmation of it. And whosoeuer reiecteth the Sacraments as needlesse and superflous, or despiseth the counsell and commandement of God, that requireth the comming vnto them, doth euidently declare that he neuer had true faith. Thus then we see the wofull condition of all such as refuse the comfortable vse of Gods Sacraments. The Prophet pronounceth euery one of them accursed that do the worke of the Lord negligently. Alas, alas, how many among vs lie vnder this curse! how many are like to perish thorough the heauy, yet iust wrath of God! O that these wicked and slothfull seruants could consider these things! The Lord is neere in mercy to those that heare his word diligently, that pray to him earnestly, and frequent the exercises of religion carefully.Act. 10 2. Cornelius was often in prayer, for he prayed God continually, and therefore an Angel is sent to tell him that his prayers were come vp in remēbrance before God. So it is said of Hannah, Luke 2.37. for which she is highly commended. Let this be our praise and commendation.
Secondly, euery one is bound to prepare Ʋse 2 himselfe for such times, to lay all lets and businesses aside, to cut off from vs all hinderances and encombrances, except we will our selues be cut off, that so we may ioyne in the solemn exercises of Gods people. And as we ought to performe this in all our meetings, so then most especially, when all the helps of faith and furtherances of our instruction meet together, when we haue both the Scriptures read, and prayers offered, and the word preached, and the Sacraments administred, together with giuing of thankes, and singing of Psalmes, and such like. Al Israel farre and neere came to the Passeouer, and all nations vnder heauen professing ye same faith ioyned with them. Should not therfore euery one within a small precinct of ground and in a parish giue this honour to God? But we haue such dissolute and disordered persons in most of our congregations, that thinke they haue done a notable worke, and begin to commend their own wisedome, if they can handsomly and cleanly shift off the time of the celebration and participation of the Lords Supper: Nay, as cunning beggers delight to keepe their wounds alwayes bleeding, and their sores euer fresh and running, so commonly these corrupt fellowes will haue of set purpose some brabling and brawling with their neighbours, iust at the time of Easter when it is required they shold communicate, and when they know the eyes of all are vpon them more then at other times, then I say they will haue some quarrell and contention, that so they may escape and goe away. And if they can deferre and delay the matter for that time, they thinke themselues safe by this vngodly shift, as the Foxe in his burrow, vntill Easter shall come againe. But these are not so to be suffered to escape scotfree. Let them be called vpon to come the next time. They [Page 491] that were vncleane by the dead, or in a iourney, that they could not keepe the Passeouer, were they exempted and freed vnto the next yeare? No, t [...]ey were commanded to come to it the next moneth, and that vnder the paine and censure of excommunication, as we see verse 12, 13. of this chapter. And so was the Church in former time wont to excommunicate all such wilfull and wicked offenders: and neuer was there more need to take vp this course againe, against such as seeke to slide away slily as it were in the darke that they might not be espied.
Ʋse 3 Thirdly, it reproueth such as pretend their defects and imperfections as reasons and warrants to barre them from the Communion, of whom we hope better things then of the former. They espie many corruptions in themselues, that they dare not presume to come, and therefore think it best vtterly to abstaine. They pretend the danger to come vnworthily, and seeme afraid to offend by their comming. But let not such deceiue themselues. For first, no man for his weaknesse must forbeare the Lords Table. It was instituted for such as feel their wants. If you feele no weaknesse of faith, I charge you come not thither, for you cannot be fit receiuers. Come to me (saith Christ,) all that are weary, and are heauy laden, and I will refresh you, Matth. 11.28. Secondly, the absenting of our selues from the Sacrament can be no good meanes to better our estate. For no man can reap any good by abstaining. [...]e forbea [...]g of the [...]ds Supper [...] make no [...]better. Do we find much euill in our selues that we connot come? let vs perswade our selues of this, as of a certain truth, that forbearing the Lords Supper will make vs much worse. Suppose we find much hypocrisie, much selfe-loue, much corruption, and much hardnesse of heart in vs: yet to keep our selues from this Sacrament, is the ready way to encrease and nourish these in vs, and so to make vs much worse then we were before, but better it cannot make vs by any meanes. Thirdly, this corrupt practise doth closely and secretly accuse God of cruelty and seuerity, as if he were a rigorous iudge that would accept of none but of such as had attained to absolute perfection; or else with that euill seruant in the Gospel, they say, We knew thee to be an hard man, reaping where thou hast not sowen, & gathering where thou hast not strewed, Matth. 25.24. yea, in effect they taxe him with hatred and enuy, whereas he is wel pleased with sincerity of heart, though it be accompanied with imperfection of the worke, and accepteth the will for the deed, 2 Cor. 8.12. When Hezekiah prayed for the people, that the Lord would pardon euery one that prepared his heart to seeke the Lord God of his fathers, though he were not cleansed according to the purification of the sanctuary, the Lord heard him, and hearkened vnto him, and healed the people, 2 Chron. 30.18, 19, 20. If there be in vs a willing mind, God accepteth vs according to that measure of grace which we haue, not according to that we want. A good heart shall neuer be reiected▪ though some euill cleaue vnto it, and hang about it. Sincerity and trueth in the inward parts shall neuer goe away vnrewarded.Iob 3.1, 2. Iob fought a sore combat as it were hand to hand with Satan, and receiued many blowes and wounds, in the encounter wherby he was sore weakned, and brake out into many vnaduised words which he would not and should not vtter; yet God laid them not to his charge, but spared him as a man spareth his onely sonne that serueth him, and setteth him foorth as a worthy pattern of patience and of obedience. If then we labour to be vpright in heart,Iam. 5.2 [...]. the Lord will passe ouer our infirmities; he wi [...]l looke vpon the good we do, and pardon the euil. Lastly, our abstinēce giueth euil example vnto others, for which also we must giue an account. Woe vnto them that giue offence, and therfore let no person with draw himselfe when the Lord doth solemnely inuite him to such a solemne banket. This we shall doe, if we labour to find sweetnesse and comfort in these holy things of God, & auoide all loathsomnesse and tediousnesse, wherby we incurre the wrath of God, which fell vpon the Israelites that loathed the Manna, Chap. 11.6. We must come to this heauenly feast, as a man would do to a bodily feast, and feast our soules as we do our bodies, that is, we must bring with vs a good appetite, We must hunger and thirst after righteousnesse, Matth. 5.6. We see how men that would buy and sell do long after Faires and Markets. These holy assemblies are the Faires and markets of God, they are the great feast-dayes of God; let vs therefore desire them with an earnest desire, that we may be stored at them, and all our wantes be abundantly supplyed.
[Verse 14. And if a stranger shal soiourne, &c.] The third law is set downe, binding the stranger among them that embraced the Iewish religion, to partake the Passeouer. We learne hereby, Doctrine. that it is necessary for all Christians that are of age and discretion, to partake the Sacraments of the Lord;All Christians are to bee par [...]akers of the Lords Sacraments. so he saith, Take ye, eate ye, drinke ye, for the remission of the sinnes of many, Matth. 26.26. Againe he saith, Drinke ye all of this: and all of them dranke of it, Mar. 14.23. and the Apostle, 1. Cor. 10. sheweth that all our fathers were vnder the cloude, and all passed through the sea, and all were baptized vnder Moses, and did all eat the same spirituall meat, and did all drinke the same spirituall drinke;1 Cor. 10.1, 2, 3, 4. doe we not heare how many alles the Apostle repeateth, all passed, all were baptized, all did eate, all did drinke, and that none were freed and exempted from this generall and common duty? Christ sending out his disciples, willeth them to goe teach al nations and baptize them, Matth. 28.19. So then, there is a necessity laid vpon euery one to come to the Lords Table, without exception [Page 492] of any estate, degree, or person that is of age and discretion.
Reason 1 For to abstaine purposely is a contempt of the seale of our redemption, and consequently both of redemption it selfe, and of the redeemer himselfe. For as he that despiseth baptisme, despiseth that which is represented by it, namely, the washing away of his sinnes: so is it in the Supper, they that despise it, do despise the worke and price of their redemption, Luke 22, 19. This is my body, do this, &c.
Secondly, they despise the commandement of Christ, nay an heape of commandements multiplied together to enforce this duty; wherefore doth the Lord Iesus say, Take yee, eate ye, 1 cor. 11, 24, 25 doe ye this, drinke ye, doe ye this? is it not to teach vs that it belongeth vnto vs to obey?
Thirdly, we haue the examples of the faithfull as a cloud of witnesses to inforce vs to yeeld obedience. All haue submitted themselues to this duty, and al haue accounted thē selues bound to this practise, as we shewed before out of the Apostle. And the people complained that they were kept backe from the Passeouer, testifying that it was their desire to be admitted vnto it.
Fourthly, such as do not come, do set light by the happy and holy remembrance of the death and passion of the Son of God, (wherein standeth the comfort of all his children) who teacheth that the faithfull celebrate the Supper in memoriall of him, as Luke 22, 16. If then we willingly and wilfully abstaine, we declare plainely, that we receiue no benefit by the death of Christ, and care not if the memoriall thereof were forgotten.1 Cor. 11, 26. An horrible sin.
Fiftly, the Supper is a notable meanes to strengthen faith: if then all haue need of such helpes as God hath left for vs and appointed vnto vs, it followeth necessarily, that they must carefully resort to the sacraments, which serue for that end and purpose.
Lastly, they despise the Church and the vnion thereof, and do of their owne accord after a sort excommunicate themselues from the fellowship of their brethren, and of Christ Iesus the author and appointer of this Supper: and in this respect the Apostle willeth them to come together, and reproueth them that were heerein slacke or singular,1 Cor. 11.22. saying, Despise ye the Church of God? in this I praise you not.
Ʋse 1 The vses follow. First, we must confesse from hence, that it lieth vpon al men to be frequent and forward in performing of this duty, & to come often to this exercise of our faith. It should neuer be celebrated in the Church, but all should come together.1 Cor. 11, 17, 33. He that maketh a feast looketh that all which are bidden shold come it. All the Disciples of Christ met together: and therefore Paul, who deliuered that to the Church which he had receiued of the Lord, v. 23. chargeth them, yt when they come together to eate, they should tarry one for another, v. 23. This is a generall fault in our assemblies, and a disorder that we must neuer ceasse to reproue, which if it were found in our daily dinners that we make for others that are inuited, and serue but to feed the belly, of which Paul saith, Meates for the belly, 1 Cor. 6, 1 and the belly for the meates, but God shall destroy both it and them: Who would not thinke himselfe wronged to furnish his table, and to prouide for his guests, & then none vouchsafe to come but cause him to lose all his cost, and labour, and expectation? We come not to the Lords house and to the Lords Table with that zeale and diligence which becommeth vs. It is said of the Church after Christs ascension, that they continued daily with one accord in the Temple, Acts 2, 46. and breaking bread, &c: and a little before it is said, All that beleeued, were together. But we, as if our brethren that stay to communicate, were not of the Church, or we did not belong to that fellowship, do shuffle away and scatter our selues abroad, as if this businesse did not belong vnto vs. If it be said, Obiect. It is a dangerous thing to receiue vnworthily: we may make our selues guilty of the body of Christ, and bring iudgement vpon our selues: I answer, Answer. it is not enough for carelesse men and women to hold out this buckler as if it could defend thē against the stroke of Gods word, which cannot serue our turne. These are like to the sluggard in the Prouerbes, that saith,Prou. 22, 13 and 26.13, 19, 24. There is a Lyon in the way, I shall be slaine in the streetes: or as it is before: A slothfull man hideth his hand in his bosome, and wil not so much as bring it to his mouth againe. The sluggard neuer wanteth some defence for himselfe, he thinketh himselfe wiser then seauen men that can render a reason. Prou. 26, 1 This is in his conceite a sure defence for his offence in abstaining, Seeing it is so dāgerous to receiue vnworthily, I will not receiue at all, and so I shall escape the danger. But there is a necessity laid vpon al that may and do come, and if they will be saued, they must come. For the danger is no lesse to abstain wilfully, then it is to receiue vnworthily. These are like to those vnskilfull Marriners, who while they are busie & carefull to shun one rocke, do run themselues vpon another, & there suffer shipwracke. Obiect. But they will farther say for themselues, they heare the word, and tarry so long as the Sermon lasteth, and the word is ye chiefest meanes. I answer, Answer. it skilleth not which is more principall and which is lesse, but it importeth vs to know what is Gods commandement. As he hath said, Heare ye the word of the Lord, so he hath said of this Sacramēt, Take ye, and eate ye, &c. Will we giue eare to one cō mandement, and not to another? Would any man, if he had some couenant to seale, content himselfe with the writing, and depart before he hath the seale to it? Or when one is bidden to a dinner or a supper, and hath tasted of one dish of meate, will he rise vp and bee gone? No, he will be sure to sit downe with ye first, & rise with the last. Or if he should start vp and goe his waies, will not the master of ye feast thinke himselfe wronged and iniuried? [Page 493] And wee must make no other account in this holy worke, but that if we behaue our selues in this rude and disordered manner, wee shall highly offend the master of the house, and the author of the feast. Wherefore as the Apostle denounceth a woe against himselfe, [...] 9, 16, if hee preach not the Gospel, because a necessity is laid vpon him, so he might denounce a like woe if he did not administer the Lords Supper: so wee must know that the same woe hangeth ouer our heads, if wee do not carefully and oftentimes receiue the Supper of the Lord, because a necessity is laid vpon vs, and therefore we must deale faithfully with God and our own soules in the discharge of this duty.
Secondly, this serueth as a comfort to all Ʋse 2 those that come as they ought, to wit, reuerently and aduisedly, and therfore it meeteth with sundry abuses wc quench this comfort. Such are iustly to be reprooued, who depart the congregation in time of the administration of it, as though it were no part of Gods worship, or did nothing at all concerne themselues. Again, there are many that take a lawlesse liberty to themselues, to receiue ye Lords Supper as often & sildom as they list, as thogh it were a thing indifferēt, that might be done or not be done, at their owne discretion. The common excuse that hindreth men is, yt they say they are not in charity. But why doe they not make hast to reconcile themselues to their brethren? why do they sit stil, and neuer desire to be at vnity? The Prophet telleth vs it is our duty not only to be at peace with others, [...] 12, 18. [...] 34, 14. that if it be possible as much as lieth in vs, we should liue peaceably with all men; but also, that we should seeke peace and ensue after it. If it fly from vs, we must pursue it, and neuer giue ouer vntil we haue ouertaken it, and laid hands vpon it. But we are like to a man fallen into a deep pit, that hath no desire or purpose to come out of it. [...]. 26, 27. We should not suffer the Sun to go downe vpon our wrath, least thereby we giue entrance vnto the diuell. If we entertain the one, wee can by no meanes exclude and shut out the other, as the example of Caine may teach vs, who was of that euill one, and therefore first he hated, and then slew his Brother, 1. Iohn 3, 12.
Ʋse 3 Lastly, seeing we are bound to come to the Sacraments, let vs labour to feele the power, vertue, & grace offered vnto vs by them. Nothing in the world should be so often remembred of vs as the death of Christ. This should be a christian mans treasury, nothing should more reioyce our hearts, Gal. 6, 14. and therefore if we desire to feele the benefit of it, and to bee transformed into a likenesse of it, it should effectually mooue vs to be often present, and often to vse these pledges & remembrances of his death. In this Sacrament, we doe after a sort see him crucified vpon the crosse. And to shew that we do truly remember his death, let vs labour to expresse the power of it, and answerably beare the like mind toward him. A conformity vnto his death, is to dye to sinne, Rom. 6, 1. They that returne to their owne vomit, neuer came with a good conscience. What bitternesse of the crosse did he patiently endure for vs? and shall we with our sinnes, as with nailes and speares, pierce his hands, nay his heart againe? These make a mocke of the Lords Supper, which representeth his death, nay they set at nought his death and passion. Others that day, so soon as they haue bene partakers of this seale, run vp and downe in rioting and sporting, and Ale-house hanting, and thereby make it euident, what reckoning they make of his death. Do these labour to die to sin, and to be like him? If wee do no better die with him then in this prophane manner, let vs take heede of the second death, for it is to be feared such shal neuer liue with him. If we be not like to him in this life, let vs not looke to be like vnto him in the life to come.
[Verse 15. And on the day that the Tabernacle was reared vp, &c.] The second part of ye chap. followeth, to wit, the remouing from Sinai, when once the Tabernacle was erected. I will from hence obserue before wee passe farther, Doctrine. one point from the building and erecting of the Tabernacle, a place for the congregation to meet together for the worship of God, that christians also in the time of the gospel should haue churches and Temples builded, and fit places appointed to meet together for Gods seruice.Christians should haue some fit place for Gods seruice. True it is, in time of persecution, when free liberty of publike meetings is restrained, it sufficeth to meet in priuate houses (if those houses may be called priuate which are separated for such a purpose;) yet euen they ought to be decent and fitted to so holy a work, and sanctified to so holy an end. God commanded Moses to set vp a Tabernacle for the assembling together of the congregation, Exod. 25 Dauid prepared to builde an house to God, & would giue no sleepe to his eies, nor slumber to his eielids, vntil he had found out a place for the Lord, an habitation for the mighty God of Iacob, Ps. 132 4, 5. Salomon afterward built him an house, wc was called the house of prayer, because chiefly it serued for that purpose, Acts 7, 47. Immediately after the captiuity, when Salomons Temple was ruinated, it was the principall care of the Iewes to build it again; and though they were hindred a long time in the work, Ioh. 2. yet being reproued for their negligence, and stirred vp to diligence by the Prophets, they finished the worke. The Apostle speaking of the abuses among the Corinthians touching the Lords Supper, sheweth, that they came together into one place, 2 Cor. 11, 20. and therefore it is needfull to haue fit places, by what name soeuer they be called, wherin the church is to assemble, Psal. 74, 8. Luk. 4, 16.
And so much the rather, because ye Lord hath Reason 1 promised his presence in them, and to dwell in them by his grace & Spirit. Exod. 25.8. Let them make mee a Sanctuary, that I may dwell [Page 494] among them; for wheresoeuer two or three are gathered together in his name, there will he bee in the middest of them, Math. 18. Secondly, prayers that are made ioyntly together by the whole congregation, are alwaies more effectuall: they send vp a stronger cry, and therfore they are sooner heard. The best melody is of more voices then one: and moe stickes laide vpon the fire make the heate the greater. We ought therefore to haue fit places for this purpose, that we may as it were with one mind, & with one mouth glorify God.
Vse 1 Is this the end for which Churches are instituted and appointed? Then it reprooueth such as inuert the right vses of them, to wit, that in them we should come together to hear the word read and preached vnto vs, to make prayers and supplications, to receiue the Sacraments, to sing Psalmes, & to offer vp praise and thanksgiuing to almighty God: of which the Romanists haue set vp false ends, and established their owne deuices. They will haue them erected for the externall sacrifice of the Masse, for their Altars and Images, & such like trumpery; for which they alledge the saying of the Apostle, Heb. 13, 10. but the Altar there spoken of is Christ himselfe, on which euerie faithful man must offer. The true ends of them we noted before, for the reading of the Scriptures, Actes 15, 21. for the preaching of the word, Luk. 4. for prayer, and for the receiuing of the Sacramēts, Acts 20, 7. Again, they teach that churches are of themselues more holye ground then other places, and in regard of the holy nature thereof, more auaileable to pray there thē any where els. The place is to be accounted holy for the present, while the exercises of religion continue, but the congregation once dissolued, there is no inherent holinesse remaining in it more then in any other place. Churches therefore wee acknowledge to bee holy places, nor in regard of the building and the beauty of them, not in regard of the ground or seate of them,Concil. Gangr. but of the end & holy vse for which they serue, and for the holy assemblies that there are made. Here then is the difference between them & vs, they make churches to be holy in respect of the place, we in respect of the people. The people make the place holy, not the place the people. Wee are not therefore to pray to God with any opinion of holinesse in one place, rather then in another, Ioh 4, 21. Euery place hath Gods presence, and euery where wee may lift vp pure hands, and therfore is alike sanctified for praier in it selfe considered. Furthermore, whereas su [...] places should be dedicated and consecrated to the honor of God, they wil haue thē also builded to the name and honour of the Saints, and make them to be Patrons and protectors of them: there they pray vnto them as to their mediators and intercessors. But no diuine worship is to be giuen vnto them. This is no better then flat idolatry, to pray to those that cannot helpe vs. But to let these go, let vs see how these religious places are otherwise prophaned. Do we come to them as to Gods house? Do we vse there that reuerence which is fit in his presence and dwelling place? So did the people, while Zachariah was burning incense, the multitude were without in praier. But we commonly come thither rather to talk & trifle, then to pray and hear. In former times mens houses were their churches, but now the churches are turned into their houses,Chrysost. [...] 36. in 1 [...] beeing ordinarily prophaned with babling, & laughing, and sleeping, and what not? Many come hither for no other cause but to buy and bargaine, and to meet with others for their earthly profits and worldly busines. Where haue we commonly more brauling and brabling then at the church? will not the least peny or occasion make vs iar and almost set vs together by the eares? Wee should come hither to please God, but when we are come we displease him, and forget God, and our selues, and the word, and the place and all. There is an Article, and it is a good one, to enquire of Church-abuses, whether there be any plaies and enterludes, any feasts and bankets kept in our churches, any suppers or churchales, drinkings and tiplings, musters & prophane vsages in churches, chappels, or churchyards? and whether the parishioners behaue themselues rudely and disorderly in time of diuine Seruice or Sermon, as by walking, talking, ringing, or any noise whereby the Minister or preacher is hindred and disturbed? These abuses are committed, and yet continue in many places. Christ wold not suffer a vessell to be carried through the temple; He went into the Temple, and cast out all thē that bought and sold in the Temple, Marke 1 and ouerthrew the tables of the mony-changers, Math 21 and the seates of them that sold Doues. He purged the Temple of these Merchants, and when he had made a scourge of small cords, he scourged them out, he poured out the changers mony, and ouerthrew the tables, as it is written,Iohn 2, 1 17. The zeale of thine house hath eaten me vp. And he said vnto them, Take these things hence, make not my Fathers house an house of merchandise, ver. 16. This house was the house of prayer by diuine institution,Marke [...] but they had made it a den of theeues by prophane custome and corruption. Let vs therefore all of vs remember to what end and purpose Temples were builded, that God may be honored, not dishonored of vs, and consider ye presence of God and his angels in such places, to procure the greater reuerence vnto them.
Secondly, it is required that these places be Vse kept in good order, that they may be accounted of as the houses of God. Is it meete that a Prince should rest in a simple cottage, or dwel in a stie or in a stable? and shall we entertaine the King of kings in a soule and vnfit place? There is no man that goeth about to entertain a friend, but he will make clean his house, and purge it of all vncleannesse. Shall we haue lesse care to receiue the Lord then man? and of the house of God then of our own houses? It is the [Page 483] will of God that all congregations should haue a conuenient place to resort & come together to performe diuine duties. Their zeale & diligence is greatly commended, that haue restored and repaired the decaies of such places, as we see in the examples of Iehoash & Iosiah. As then it is required that the people haue a conuenient place to meet together for publike prayer, for it is a good work to set vp such places. [...]e 7, 5. The Iewes commended the Centurion that had built them a synagogue, and made it an argument of his loue to their nation: so like wise, such places should be decently kept for publike preaching and prayers, that the holie things of God may be reuerenced, & not contemned. Hence it is that the Lord doth sharply reproue, and greeuously plague the Iews after their return from captiuity, [...]ggai 1, 4. that they could find time to dwel in their setled houses, & yet suffer the Lords house to lie wast: whereby it came to passe, that they had sowne much, but had gathered little; they did eat, but were not satisfied; they did drinke, but were not filled; they did cloath themselues, but were not warmed; they did earne wages, but were not enriched, ver. 6. If a man haue his priuate house (wherein he dwelleth) any way decaying and standing in neede of repairing, he is readie to redresse and re-edifie it: yea, he will doe it to his barne for his corne, to his stable for his horse, and to his stie for his Swine. Neuerthelesse, how many thinke you are there that take themselues to be the people of God, & would bee accounted notable good Christians, and thinke thēselues greatly wronged if any shold make any question of it, who suffer the houses of God to runne to ruine, and to lie pittifully complaining, so wast and desolate, as if some forraine enimy had made hauock of them by a sodain inuasion. Thus do many places lie open to wind and weather, and more deformed, defiled, and disfigured, then any poore Cabin or simple cottage whatsoeuer. Christ our Sauiour would not celebrate the Passeouer, but in a chamber trimmed and prepared for yt purpose, Mar. 14, 15. True it is, the Lord standeth not in need of any mans riches, the whole earth is his with all the frame and furniture thereof, yea, the whole world with all that dwell therein. The siluer is mine, [...]. 24, 1. and 12. and the gold is mine, saith the Lord of hostes, Hag. 2.8. our goods cannot extend vnto him, Psal. 16, 2. yet it is his pleasure to vse men as his instruments, to erect & edifie to his honour, places fit for his seruice, and to bestow part of that which hee hath bestowed vpon them, toward the maintenance of his house, where the word may be preached, and the Sacraments administred vnto the praise of his name, and the saluation of our owne soules, & the soules of our families, and of our brethren. Againe, obserue that the Oratories and places of prayer do not necessarily require or admit exceeding beauty and sumptuous costs to delight the eye, whatsoeuer the Papists teach, neither doeth superfluity of garnishing stand with the simplicity of the Gospell, to haue Churches glister with gold and siluer, and precious stones in gay and gorgeous manner, as the Iewish Temple did. Indeede the P [...]ophets doe foretell in many places of the glorie and beauty of the church, that the glorie of Lebanon should beautifie the place of his Sanctuarie, he will make the place, of his feete glorious, Esay 60, 13. He will lay the stones of it with Carbuncle, & the foundation with the Saphires, the windowes with Emerauds, and the gates with shining stones, Chap. 54, 11.12. But we must vnderstand this of the spirituall beauty, not of any earthly brauery; of the inward glory, not the outward garnishing of the wals and windowes. And therefore it is said, Psa, 45, 13. The kings daughter is all glorious within. The faithfull that beleeue in Christ are this Temple of the liuing God, 1 Cor. 3, 16, 17. & 6, 19. 2 Cor. 6, 16. and the house of God, Heb. 3, 6. So then, we must consider, that there is an outward and an inward beauty of the church: & we must esteem of the glory of the church by the better part. Wee haue an article to inquire, whether the church, chappell, chancell, and steeple be sufficiently repaired, in couering, walles, glasing, pauing, seats, & bels. And the enquiry is needfull, and not without iust and good cause. Neuertheles, this is not the principall defect and decay to be repaired and amended. This must be done, but better things must not bee left vndone. There are in all places almost faire pulpets, but very many places want good pulpetmen. There be bels more or lesse, but manie of them want their clappers, they cānot be heard. The Priests vnder the Law were to come into the Tabernacle with their bels,Exod. 28.35. that the sound might come to the ears of the people: but the sound of the Ministers in many places is not to be heard, they are tongue-tied and cannot teach the people, like Idols that haue mouths but cannot speak.Bern. ad milites Templ. cap. 5. Bernard in his time complaineth of superfluous cost bestowed vpon churches, & sheweth that holines becometh Gods house, which is rather delighted with vnpolluted maners then with pollished marble. It is a better work to releeue the needy, to feed the hungry, and to cloath the naked, then to garnish churches with gold and siluer. It is said, yt in former times when the church had wooden cups, it had golden Ministers:Bonif. [...]he mart. but now when as they had golden cups they had woodē Ministers. What shal it auaile to hang the wals of the church with costly and curious ornaments to haue pillars shining with Marble, and the couering glistering with golde, whilst in the meane season there is no good choise of the Ministers that may attend on holy things▪ and preach the Gospell in trueth and sinceritie? Whatsoeuer the naturall man esteemeth of glorie and garnishing, whose vaine imagination like the childe that is delighted with toyes and babies, is carried away with goodly shewes to the eie, with pleasant smels to the nostrils, and with pleasing sounds to the eare, [Page 484] yet when we haue learned to iudge aright, & to esteeme of things by the vertue and valew of them, not by the sight and appearance, we will confesse that among all others that is the goodliest Temple, and hath the most glorious ornaments and monuments in it, where the word is most soundly preached, and the Sacraments in the best manner deliuered. This we ought to account the beauty and ornamēt of a Temple; and doubtlesse without these, it wanteth much of his lustre, it is as a ruinous and ragged building, let it bee otherwise neuer so richly garnished. This appeareth euidently at the building and erecting of the second Temple after the captiuity, when the people that had seene the surpassing glorie of the first house, to wit, the Temple of Salomon, the mirrour of the world, saw also the simple beginnings and weake foundation of this, they wept with a loud voice, Ezra 3, 12. yet the Prophet telleth them, that the glory of the second house should farre exceed & surmount the Temple of Salomon: as Hag. 2, 3. Who is left among you that saw this house in her first glory, and how do ye see it now? Is it not in your eyes in comparison of it as nothing? Yet hee biddeth them be of good comfort, and telleth them that the glory of the latter should be greater then of the former house. But wherein stood this glory? or in what did it consist? not in the building, not in the stones, not in the vessels; it wanted the Mercy-seate, the Arke, the Tables, the Vrim and Thummim, and such like: heerein therefore consisted the greatnesse of the glorie of it, that while this stoode, Christ Iesus should come to be the light of the Gentiles, and the glory of the people of Israel, Lu. 2, 32. And this doth Haggai teach, Chap. 2, 27. that the Desire of all nations should come, and so the Lord would fill that house with glory. A notable argument to conuince the Iewes, who haue seene with their eyes this Temple long since destroyed, and not one stone left vpon another that was not throwne downe, Math. 24, 42. and yet they do foolishly to this day, looke for another Messiah. So likewise the Euangelist Matthew speaketh of Bethlehem, that it was not the least among the Princes of Iudah, because out of it should come a Gouernour which should rule his people Israel, Math. 2, 6. Yet the Prophet Micah (out of whom the sentence is taken) sheweth, That it is little among the many thousands of Iudah, chap. 5, 2. This may seeme to imply a contradiction, to be little, and yet not little: howbeit we must vnderstand, that this place which is in it selfe▪ or compared with others small and litle, yet through the birth of Christ it should bee made famous and preferred before manie other in Iudah. Behold therefore wherein the glory of any place or people consisteth, to wit, in giuing entertainment vnto Christ, and in embracing the Gospel, which bringeth saluation to all men. And this is the glory of particular persons (not to surmount in strength, nor to abound in riches, nor to excell in wisedom,Ierem. 9, 2 [...] but to know the Lord, and whom hee hath sent Iesus Christ, and him crucified, Ioh. 17, 3. It is our glory to seeke the glory of God, & if we haue learned Christ, we haue learned the way vnto true glory. So then to conclude, we receiue & practise whatsoeuer is fit and decent in setting vp and adorning of churches, but wee refuse and reiect all excesse, curiosity, and superfluity, as nothing at all furthering the worship of God, nothing fitting the Gospel of Christ, nothing auailing the saluation of mā, nothing helping to the kingdome of heauen; the folly whereof is so palpable and apparent,Perf. satyr. 2. sacro qu [...]d [...] aurum. that the wiser sort among the Gentiles reprooued it, and inueyed against it, and saw that golde in Gods worship auailed nothing at all.
Lastly, this putteth vs in minde of a necessary Vse 3 duty belonging to all, to assemble men, women, and children, all that are of vnderstanding for the hearing of the word, and other duties of faith & religion. For wherefore is it ye will and pleasure of God, that houses and places of purpose shold be builded? Is it for shew or for the name? It were vaine and foolish so to surmise, as if he delighted to put his people to idle expences. No, it is for preaching, for prayer, and for the Sacraments. Therefore was the Tabernacle erected, vntill which time was no certaine place assigned: afterward, they had the Temple at Ierusalem, and Synagogues in all parts of the land, that God in thē might be publikely serued and worshipped. Great was the zeale of Dauid to these gracious assemblies. His soule longed for the Courts of God, Psal. 5, 7. & 8. & 27, 4 [...] 122, 1. & 13 7. and 84. as the Hart desireth the water brookes. His soule was athirst for God, for the liuing God, to appeare before his presence. His teares were his meate and drinke, while hee was kept from these places, and while they daily said vnto him, Where is now thy God? He poured out his very heart, when hee remembred how he had gone with the multitude, and brought them forth into the house of God in the voice of praise and Thankesgiuing. He was glad when they saide vnto him, Wee will go into the house of the Lord. And as it was with him, so was it with other the faithfull. They were earnest to come vnto these assemblies, they were loath to depart from them, they were greeued at their owne absence that they could not be at them, beeing driuen away by the enemies. The commandement of the Lord is generall, that their Captaines, their Elders, their Officers, and all the people should gather together. Who is it then shall pleade an immunitie or dispensation from this dutie? May Women or Children? No, they are expressely charged to assemble themselues, Deut. 31, 12, 13. and ch. 29, verses 10, 11. Men, Women, and Children, from the hewer of thy Woode, vnto the drawer of thy Water, euen all of them must come together, that they may heare, and learne, and feare the Lord their GOD, and obserue to doe all the wordes of the Law. But is then the [Page 485] stranger exempted? No, he is willed to meete together with the rest. Are the old freed from this duty through their age? It is noted of Hannah, that she was an old woman that had beene a widdow fourescore and foure yea [...]es, yet she went not out of the Temple, that is, all her delight was to be there; shee was neuer well and at hearts ease, till she was in Gods house; she made the Temple as her owne house to dwell in; she made the word & worship of God her meate and drinke to feed on, seruing him with fasting and prayers day and night, Luke 2, 37. So Simeon came into the Temple by the motion of the Spirit, when the Parents brought the babe Iesus to doe for him after the custome of the Law, verse 27. Peter and Iohn might haue prayed at home in their houses, as many pretend they can and yet doe it not; but they went vp together into the temple at the ninth houre of prayer. The Lord giueth commandement, [...]. 19, 30. Ye shall keepe my Sabbaths, and reuerence my Sanctuary, I am the Lord. Such then as shew no loue to the Sanctuary of God, haue no care of sanctifying the Sabbath, but do defile it and prophane it; yea they neuer consider that they contemne the Lord himselfe, neither with whom they haue to doe in this businesse. Christ our Sauiour when he could be found no where else, by his parents seeking for him, he was found in the temple. Thus we see the practise of Dauid, of Hannah, of Simeon, of the Apostles, and of Christ himselfe touching the publike seruice of God. But behold the difference betweene those times and ours, or rather betweene them and vs. Dauid longed to be in the house of God, our soules long and faint to be out of it. Hannah dwelt in the temple, and could hardly be gotten out of it: wee had rather dwell in the tents of wickednes, & with much ado are brought to come vnto the Temple. Simeon was old as well as Hannah; we thinke our selues too old, and plead weaknesse and faintnesse that we cannot go so farre, and yet we can stretch out our limbes to goe farther at other times, and for other occasions. Simeon came into the Temple by the motion of the Spirit; [...] [...]hat [...] [...]o faith, [...] [...]ey [...] need [...]hurches. by whose motion do others keep themselues from the Temple? and what shall we say ruleth in them? surely not the Spirit of God: what other spirit then it can be, I had rather leaue it to themselues to consider, then declare it to them. Christ Iesus could be found no where but in the Temple; if one would enquire for these, yea vpon the Sabbath day, yea in time of diuine Seruice, you shall haue them rather in the Tauerne then in the Temple, or sitting vpon an ale-bench rather then in place where it were more meet they did shew their presence, euen where God hath promised to shew his presence. True it is, he hath said, that heauen is his throne, and the earth his footstoole, & that he dwelleth not in Temples made with hands, Esay 66, 1. [...] 7, 48. & [...]4. But the meaning is, that hee is not included or as it were imprisoned in them, his power is not tied to any place; neuerthelesse, he hath made a speciall pro [...]i [...]e t [...]at where two or three are gathered together in his name, Math 28, 20. there is he in the midst of them. Wherefore, great sh [...]uld be our zeale toward the house of prayer, wee should much desire to be at it, we shold more and more be in loue with it, and with great reuerence remaine in it. He that findeth not the Lord heere where his honour dwelleth, let him neuer looke to finde him elsewhere. For whosoeuer despiseth in the pride of his heart the place of Gods worship, & [...]e [...]useth to yeild his presence there, deceiueth himselfe if euer he thinke that God will make himself known vnto him any other way.
[Verse 21, 22. And so it was when the Clowd abode, &c.] Heere we haue the cause of their marching and resting declared, to wit, the cloud, which was vppon them by day when they went out of the campe, Numb. 10.34. When that staied ouer them, whether it were two daies, or a month, or a year, they abode in their tents, and iournied not; but when it was taken vp, they iourneyed. This cloud had the nature of a Sacrament, and signified the presence of Christ conducting them. The doctrine Doctrine. from hence is this, that Christ Iesus is the substance of the Sacraments both of the olde and new Testament.Christ Iesus is the substance of all Sacraments, old & new. Whatsoeuer the signes were, and howsoeuer they varied, yet he was signified by them all. This appeareth in this booke plentifully by the cloud in this place: by Manna, chap. 11. and the rock ch. 20. al which were Sacraments vnto them, all were the same with our baptisme and the Lords Supper, and all of them were figures of Christ, as appeareth not by some probability, but by the expresse testimony of the Apostle,1 Cor. 10, 1, 2, 3, 4. I would not haue you ignorant how that all our Fathers were vnder the cloud, and all passed through the sea, & were al baptized vnto Moses in the cloud and in the sea: and did all eat the same spiritual meat, & did all drink the same spiritual drinke, for they drank of that spiritual rocke that followed them, and that rocke was Christ. First, touching the cloud & passing ouer the sea, if we consider the letter of the history, there was a great miracle in them both. The clowd in the day time defended them from ye heat of the Sun, their passage through the Sea gaue them safety and security frō the tyrannie of Pharao, and frō the danger of present death. Neuerthelesse, this is not all which wee are to mark, nor the chief thing which we are to consider, because there lay hid as it were vnder a veile a greater mystery, inasmuch as both the cloud and the sea serued them in stead of a certaine kind of baptisme, representing and performing that vnto them wc our baptisme doth vnto vs. For as baptisme is a signe and signification of the grace of God, a Sacrament of regeneration, and a certaine passage from death to life, so the Cloude was in effect to them as much, to wit, a tokē and testimony of the presence of God; & their passing through the sea was as a passing frō death to a new life. [Page 486] For while they were in the depth and bottom of the sea, where were they but in the midst of death? and when they had escaped to the farther shore, did they not after a sort rise from death to life? So then the Apostle teacheth, that both the Cloud and the Sea were as a certaine Sacrament vnto the Iewes, & that common to them all,Christ is the substance of our baptisme. because all were couered with the cloud, & all of them passed through the sea, euen as we that professe Christ are all washed with water, which signifieth our washing with his bloode, and our partaking of his righteousnesse, Rom. 6, 3. Galath. 3, 27. Hence it is that many are saide to be baptized in ye name of Christ, Act. 2, 38. & 19, 5. which noteth not the forme, but rather the end or effect of their baptisme. It may be said, we reade no such signification of the cloud or of the sea in the olde Testament: how then did the Fathers vnderstand them to be Sacraments? True it is, this is not expressed, but the Apostle the best interpreter of the Scripture giueth vs a good warrant so to vnderstand them, and to conceiue of them. And there is no doubt but Moses and Aaron, and others instructed by them and by the Spirit of God, thus vnderstood these mysteries. For how can we thinke that they which dealt faithfully in the house of God, would be silent in these things, & not teach the people? Neither may wee admit of the grosse conceit of Illyricus, who noteth that the Apostle inflectit paulò violentiùs ipsum simile, Illyr. Gloss. super 1 Cor. eap. 10. that is, doth somewhat violently, wrest this similitude. God forbid that we should thinke that Paul would lay violent hands vpon the Scriptures, or wrest any part of the worde of God from the naturall meaning.2 Peter 3, 16. The vnlearned and vnstable wrested the writings of Paul as they did also the other Scriptures: would Peter haue complained of such, if his beloued brother Paul had done the like? Now it cannot bee denied, that they were true Sacraments, because they signified Christ Iesus. True it is, they were not ordinary, nor perpetuall, but extraordinary, and temporall, and transitory, howbeit they had a spirituall signification. The cloud was in stead of the outward element and visible signe, neyther was the word of grace wanting, and therefore it is called the Lord, and the Cloud of the Lord, Exod. 14. Numb. 14. & 19. If then the word ioyned to the element do make a Sacrament, this also must be acknowledged to be a Sacrament, forasmuch as it was a signe to them of the protection and preseruation of God. The like we might say of their passing through the sea; they had this word of promise, Feare not, stand still, and see the saluation of the Lord which he shall shew you to day, Exod. 14, 13. &c. These indeede were outward blessings, but they pointed out spirituall blessings to the faithfull, to wit, the fauour and grace of God, and ledde them as it were by the hand to Christ, in whom is the accomplishment of all promises. True it is, all were partakers of the temporall benefites, but all did not partake of the eternall, howbeit this came to passe thorough their owne fault & infidelity, inasmuch as they wer offered by God, albeit not receiued by them. For all haue not faith, 2 Thes. 3, 2. and therefore all haue not Christ, the pith and marrow of the Sacraments. If any aske why the Apostle maketh choice of these two, Obiection the cloud and the sea, and calleth them by the name of a Baptisme, and doth not rather remember circumcision, which was to the Iewes in stead of our baptisme, forasmuch as their circumcision is our baptisme, and our baptisme is their circumcision, Phil. 3, 3. Coloss. 2, 11. and both of them are a Sacrament of our regeneration and adoption: The answer Answer. is, that in the cloud and the sea is a more plaine and euident resemblance and proportion with the water in baptisme, and the passage from death to life, was more liuely and cleerely shewed and shadowed in them then in the circumcision. For they that stood vnder the cloud (as of all them did) what did they in a manner, but stand vnder death, because the cloud hanging ouer their heads, seemed ready in a minute and moment to fall vpon them, and ouerwhelme them? So to goe downe into the bottome of the Sea, what was it to them but a kinde of death? and to passe to the other shore, what was it but a rising againe from death to life? And this doth the Apostle speake of baptisme, as wee haue heard. So then the cloud and the sea were as a baptisme to the Iewes, and our baptisme is as the cloud and the sea to vs Christians; all looked at Christ, all signified grace, life, saluation, remission of sinnes, and regeneration thorough him. To these we must ioyne Manna, and the rocke; the one was spirituall meat vnto them, the other was spirituall drinke, and both of them the same with the Lords Supper, and therefore they were not inferiour vnto vs. Our Supper is spirituall meate, and spirituall drinke, they also had their spirituall meate and Manna, and their spirituall drinke out of the rocke, and all these had reference to one and the same Christ; and therefore Paul saith, verse 4. The Rock was Christ. So the Manna was Christ, for he is the hidden Manna, Reuel. 2, 17.Reuel. 2, [...] These are called spiritual, because they had a spirituall signification. Thus are ye Iewes made equall to vs in the other Sacrament also, which is a signe and seale of the nourishment which we haue by Christ. The Sacraments were diuers in the outward signs, but in the thing signified, they are one and the same. This Manna & the rock were as the Supper of the Iewes: Aug. Trac [...] so the Supper of the Lord is as the Manna and rock of vs that are christians. Thus then we see, that the cloud was Christ, the red sea was Christ, the Manna was Christ, as the Apostle expresseth that the rock was Christ, & as Christ sheweth that the bread was his body, & the cup is the new Testament in his blood, 1 Cor. 10 Math. 26 Luke 22. [...] the breaking of bread is the cōmunion of the body of Christ, and the cup of blessing is called the communion of [Page 487] the blood of Christ, 1 Corin. 10, 16. So that we see all Sacraments whatsoeuer did figure out Christ, and point him out as with the finger.
Ʋse 1 This sheweth the agreement betweene the Sacraments of the old & new Testament, they are the same in regard of the grace represented and signified by them. The same Christ is in both: the one figuring him out to come, the other pointing him out as already come in the flesh. Hence it is, that their Sacraments were darke and obscure, ours doe serue more plainely and cleerely to confirme our faith and to seale vp our saluation. For as the Apostle teacheth that the Israelites were baptized as well as we, and did all eate spirituall meate, and drinke spirituall drinke as wel as we: so he sheweth that we are circumcised, and haue a Passeouer sacrificed for vs, and therefore it followeth that they had the same spirituall communion with Christ that we haue. Out of this we haue three things to be considered of vs. First, that the Couenant of God with man hath euermore beene in substance the same: [...]t the co [...]nt is be [...]ne God [...] sinner. forasmuch as it is a free contract betweene the Lord and a sinner, concerning the pardon of sinne, and life euerlasting through faith in Christ Iesus. This couenant he made with Iewes and Gentiles. This was made with sinfull man immediately after the fall, Gen. 3, 15. This succeedeth the former, which is of workes, so soone as it was broken: for the latter which is the couenant of grace, had not beene made, if the former had not bin broken, and so made insufficient and vnpossible, Heb. 8, 7. Rom. 3, 23. Gal. 3, 21. True it is, the new Couenant which offereth saluation vnto a sinner, is but one in substance, but in regard of circumstances it differeth. For in the old Testament it was shadowed out by types, by figures, and by shadowes before Christs comming in the flesh. This yoke was taken away when Christ was exhibited, and all these ceremonies abolished, to the great manifestation of Gods loue toward vs, and the speciall comfort of all the faithfull. Secondly, that dishonour is done to God, violence to the Sacraments, and iniury to the Fathers, by such as hold, that the Sacraments of the old Testament were only significatiue and meere shadowes. For the Apostle speaking of the Fathers, saith, Acts 15, 11. We beleeue that through the grace of the Lord Iesus Christ, we shall be saued euen as they: but they were not saued by shadowes of grace: for how can the rocke be accounted a meere shadow and nothing else, seeing the Apostle calleth it Christ? [...] Rocke [...]eth [...]. If it be Christ, then doubtlesse they dranke Christ himselfe which dranke of that rocke; euen as if the bread be the body of Christ, and the cup the blood of Christ sacramentally, it cannot be denied, but that all they which eate the bread and drinke of the cup of the Lord worthily, must necessarily eate the body & drinke the blood of Christ spiritually. If any obiect, [...]ect. that Christ had not yet taken flesh of the virgin Mary, neither was exhibited to ye world. I answer, Answer. it is true; but nothing to the purpose, because faith is the substance of things hoped for, & the euidence of things not seene, Heb. 11, 1. This made the flesh of Christ present, though he had not yet taken our nature vpon him, neither were partaker of flesh and blood, Heb. 2, 14, And thus they did finde saluation in the flesh of Christ, who was the Lambe slaine from the beginning of ye world, Reuel. 13, 18. because God had promised euen in the garden,Gen. 3, 15. that the seed of the woman should bruise the serpents head; so that we may say with the Apostle, Iesus Christ, the same yesterday, and to day, and for euer, Hebr. 13, 8. And how could the Fathers vnder the Law haue eternall life otherwise, forasmuch as this was euermore a true saying, Except ye▪ eate the flesh of the Sonne of man, and drinke his blood, yee haue no life in you? &c. Iohn 6, 53, 54. So then the Israelites did seek & obtaine saluation in the flesh of Christ which he was to giue, whē the fulnesse of time came, for the redemption and saluation of the world. And through faith they receiued Christ, not onely in the word, but also in the Sacraments. Thirdly, from hence it appeareth, that the eating and drinking of the body and blood of Christ, is meerely and wholly spirituall, for by faith it is that we are vnited vnto Christ, as branches to the vine, and draw from him euerlasting life, and by faith he dwelleth in our hearts, Eph. 3, 17. This communion is common to the Fathers and vs: but the Fathers could not cō municate with Christ any otherwise then by faith in the Word and Sacraments, seeing he had not taken our flesh vpon him: and therefore so it is with vs, our communion is not carnall but spirituall.Christ ouerthroweth the real presence. And such a communion did Christ himselfe teach, Iohn 6, where he ouerthroweth and destroyeth the carnall eating of his body, both by telling them of his ascending into heauen, verse 62. What if yee shall see the Sonne of man ascend vp where he was before? as if he should say, I will carry vp my flesh with me into heauen, whither your mouth cannot reach nor enter: and by shewing that such kinde of carnall eating can profit nothing, v. 63. It is the Spirit that quickneth, the flesh profiteth nothing, the words that I speake are spirit, and they are life. This only is necessary & sufficient vnto saluatiō, the corporal & carnall eating, which is now maintained and defended by the Church of Rome and others, i [...] neither necessary, nor profitable, nor sufficient, nor any way auaileable vnto saluation. Nay, to many it is hurtfull, dangerous, deadly, and damnable. These are like to the Capernaites, that did adhere seruilely to the letter, & wil seeme to sticke closely to the words of Christ; howbeit he saith not,The words of institution expounded. in the bread or vnder the species of the bread is the body, but This, that is, this bread which I haue blessed, broken, and deliuered into your hands to be eaten with the mouth of the body, is my body [Page 488] to be broken for you vpon the Crosse. But if the bread it selfe be the body of Christ, thē cannot the body of Christ be said to be in the bread. Wherefore the words of institution do not teach, or require, or confirme the carnall presence of the body of Christ in the bread.
Secondly, if the body and blood of Christ had beene really in the bread and wine, Christ should haue eaten himselfe euen his owne body, and drunke his owne blood which was not yet really and actually shed, but rested & remained within the veines. For it is holden that he did eate of the bread and drinke of the wine with his Disciples, and therefore he sayeth, I will not drinke henceforth of this fruite of the Vine, vntill that day when I drinke it new with you in my Fathers kingdome, Math. 26, 29. And as he was circumcised for vs, not for himselfe, and was baptized for vs, not for himselfe, and did eate the Passeouer also with his Disciples, so it may well be thought that he did partake of the Supper, as well as of the other Sacraments.
Moreouer, Christ is ascended really into heauen with his body, which must containe him vntill his coming againe, Acts 3, 21, and 1, 11. When he ascended, he left this world with his body, Iohn 16.28. We haue the poore euer with vs, but him we shall not haue euer, Math. 26, 11. It will be said, that Christ saith, Loe, I am with you to the ende of the world, Math. 28. It is true in respect of his Deity: for the promise is made to the Church of his perpetuall presence, prouidence, and protection by his Spirit. Againe, if he were alwaies vppon the earth, he could not be our Priest to make intercession for vs, as Hebr. 8, 4. If he were on earth, he could not be a Priest, &c. but he is our Priest and sitteth at the right hand of his Father. Besides, if Christ were present bodily in the bread, he were to bee worshipped in the bread, and in the mouthes and stomackes of these that receiue and eate the bread; but that cannot be without committing idolatry. He will come from the heauens to iudge the quicke and the dead, not from the bread or from the Altars. His body is visible and may be felt, and hath flesh and bones, as our naturall bodies haue, Luke 24.30. We are forewarned by our Sauiour, not to beleeue or giue any credite to such as will shew him on the earth, and say, Loe heere is Christ, or loe he is there, before his comming againe, Math. 24, 26. If they shall say vnto you, Behold, he is in the Desart, goe not forth: Behold, he is in the secret Chambers, beleeue it not: and shall we beleeue them that tell vs he is in the bread, or in the pixe or on the Altar? but of this I haue spoken elesewhere.
Secondly, it is not enough to come to the Ʋse 2 Sacraments and to be partakers of the outward signes, the chiefe part that we must look after is Christ Iesus. It serueth therefore to beate downe all confidence that we may haue in the outward signe. Simon Magus was baptized as well as the rest in Samaria, Acts 8, 13. but what did that auaile him, forasmuch as he remained in the gall of bitternesse and in the bond of iniquity? verse 23. therefore he had no profite by it, for though his body were washed with water, yet his soule was not cleansed by the blood of Christ. It is noted of the Israelites by the Apostle, that they were all vnder the cloud, and all passed through the sea, all did eate the same spirituall meate, and dranke the same spirituall drinke; yet with many of them was not God pleased,1 Cor. 10, 5. for they were ouerthrowne in the wildernesse. What did it aduantage thē to be partakers of these benefits? They might bring some good to their bodies, but they brought no comfort to their soules. Al were partakers of the outward signes, but all receiued not the grace signified, for many of them were destroied. It hath alwaies beene euen from the beginning a vain opinion and presumption to ascribe too much to the outward worke of euery ordinance of God. We know how much the Iewes gloried in their circumcision, and preferred themselues before the Gentiles whom they contemned, as if, to haue the foreskin of the flesh cut off, were enough to make a man to be vndoubtedly the true childe of Abraham, nay the childe of God, although he did neuer labour to expresse the true circumcision, which is the power of it in their hearts. Hence it is, that the Prophets call them backe continually from this foolish confidence, and will them to circumcise the foreskinne of their hearts,Deut. 10, 1 and be no more stiffe-necked. Stephen putteth them in minde, notwithstanding the outward circumcision, that they were vncircumcised in heart and eares, Acts 7, 52. As then there is a double circumcision,Rom. 2, 29 one outward or of the letter, the other inward or of the Spirt: so may we say of baptisme. And as the outward circumcision, notwithstanding all their vaine boasting, could not profite, so must we conceiue no lesse of our outward baptisme, if we do not labour, when we are come to age and yeares of discretion, to be washed and cleansed from sinne in our soules, as we were washed with water in our infancy. Againe, they gloried not a little in the Temple and in the sacrifices offered in the Temple, Ier. 7, 4. they cryed out, The Temple of the Lord, the Temple of the Lord, this is the Temple of the Lord; yet the Prophet faileth not to tell them, that they trusted in lying words, which should not profit, so long as they did not amend their waies and their workes. Thus they rested in the deed done, as if they had done a meritorious acte, that must needs deserue the loue and fauour of God. So is it with the ignorant multitude among vs, if they come to Church, they think they haue done a great work, as much as God can iustly or possibly require at their hands. But our coming to our Temples or Churches, shall little helpe vs, except we heare & obey, [Page 489] and become new creatures. This corruption (whereof we speake) we haue euen drawne from the loines of Adam, and sucked it from the breasts of our first mother. When Adam and his wife had fallen from God, the Lord cast them out of the garden, lest they should put foorth their hand, and take hold of the tree of life, and eate and liue for euer, Gen. 3, 22. Had the tree any such vertue in it, that if they had eaten of it againe, it could restore them to life, and make them liue for euer? No, but God discouereth the corrupt iudgement of degenerate man; they had an opinion that they. should recouer their former estate againe, if once they could lay hold of the tree of life, they thought all would be well, if they might taste of that fruite. Thus it is with many in our daies, if they receiue the Supper of the Lord, they thinke it hath an hidden vertue inherent in it, as a medicine that serueth for the body, and that they are as sound Christians as the best. The like we see in the Israelites at another time, when they had receiued an ouerthrow by the Philistims, & their forces defeated that they brought into the field against them, they trusted in the Arke rather then in the liuing God, saying, Let vs fetch the Arke of the Couenant of the Lord out of Shiloh vnto vs, [...]m. 4, 3. that when it commeth among vs, it may saue vs out of the hand of our enemies. They deemed & dreamed that the bare bringing of the Arke into the host, should defend them and discomfit their enemies. They had a vaine confidence in that outward signe of Gods presence, but they had poluted the worship of God, and no Arke can saue a prophane people. So if we be vngodly, prophane, & rebellious, though we receiue the Supper euery day, it should do vs no more good then to trust to a broken reed, forasmuch as it will rather serue to further our condemnation by abusing of it.
Use 3 Lastly, we must take heed how we come to the Sacramens, and bring with vs the hand of faith, that we may lay hold vpon Christ as well as vpon the bread and the cup. With the hand of the body we receiue these, but with the hand of the soule we receiue Christ. Here is great comfort ministred to all those that come to the Lords Table aright. For as they that rest in the outward signes, wherein pride and ignorance meete together, depart without any benefit to themselues: so all such as communicate aright, do receiue Christ and all his benefits, then which there cannot be a greater benefit. God the Father offereth and assureth his owne Sonne, whom he hath sealed to be the Mediatour of our redemption, & he deludeth and deceiueth no man that commeth to the Supper as a guest prepared for the marriage feast.2 Cor. 2.16. For as the word turneth to be the sauour of death vnto death to the vnreuerent and vnregarding hearer; so in truth is the Sacrament the sauour of death vnto death to the vnworthy and vnwise receiuer. Let vs therefore throughly examine and prooue our selues, whether we be in the faith or not,2 Cor. 13, 5. and consider diligently what is set before vs, and hunger and thirst after Christ, that we may obtaine this hidden Manna. This we shall neuer do, except we obserue these few rules. First, we must try our selues by ye law of God, whereby commeth the knowledge of sinne, Rom. 3, 20, & 7, 7. It is a cleere glasse to shew vs our faces or rather our hearts, Iam. 1, 23. From hence we must frame an editement against our selues.
Secondly, we must labour to vnderstand and beleeue the common corruption of all mankinde, standing partly in originall sinne, and partly in the fruites thereof, wherewith all are tainted as with an vncleane leprosie from the crowne of the head to the soale of the foot, Rom. 3, 9.
Thirdly, we must feele the curse of euerlasting death due to vs, Gal. 3, 10.
Fourthly, we must learne what couenant God hath made with vs touching grace and mercy, that we may be raised vp to comfort in the Sonne of God our Redeemer.
Fiftly, we must desire to be made partakers of the Lords Supper, and feele how much we stand in need of it; which will follow necessarily vpon the former.
Lastly, we should fit our selues the better vnto the worke, by considering the proportion betweene the signes and the things signified. The beholding of the breaking of the bread, & the powring out of the wine, should enforce vs to remember the body of Christ broken and his blood shed for vs.
When wee looke vpon the Minister comming to vs and reaching forth these elements, We should consider that the Lord Iesus himselfe commeth to vs, and offereth himselfe with all his mercies and merits vnto vs, if wee haue faith to receiue him. And as we lay hold vpon the bread and wine, and take them in our hands, so we must stretch forth the hand of a liuely faith to lay hold of Christ; for with him we shall entertaine all his sauing benefits to our endlesse and euerlasting comfort.
CHAP. X.
HEere wee haue the conclusion of the first part of this book. Doctrine. Of the siluer Trumpets, & the vse of thē. In this chapter we are to consider two thinges. First, the commandement of God directed to Moses to make two siluer Trumpets. Secondly, the remouing of the Israelites from Sinai to Paran. Touching the Trumpets, they are described by the matter, they must be made of siluer: by the forme, of an whole piece. Thirdly, by the ends, for the calling of the assembly, and for the iournying of the Campe. Fourthly, by the manner prescribed how to vse them, to what purpose one alone is to be sounded, to what purpose both: when an alarme is to be blowne, and when the alarme is to be blowne the second time; when they must blow, but not sound the alarme. Fiftly, by telling who shall be the trumpetters, or sound the Trumpets, the sonnes of Aaron the Priest. Lastly, by ye time, how long this vse shall continue, to wit, as an ordinance for euer, euen so long as the Commonwealth of the Israelites shall endure. This is the present vse of them: there is a double vse of them commanded for the time to come; one in time of warre, to assure them that God will then remember them for good, and saue them from their enemies, ver. 9: the other in time of peace at their solemne feasts, at their burnt offerings and peace offerings.
Ʋse 1 The vses of them follow, which are partly ciuill, and partly ecclesiasticall. And first, seeing these siluer Trumpets serued for ye Camp and the Congregation, to assemble and to remoue, and that the power of making them is committed to Moses, who hath the sole prerogatiue to call and to dissolue assemblies about publike affaires, we learn that it belongeth to Kings and Princes as their proper right to gather together,The authority of K ngs and Princes what it is. and to dismisse them that are gathered together. Euery one hath not authority and iurisdiction to draw multitudes together, we shall haue no small ado, if that may be suffered. Acts 1 [...], 23. We must haue lawfull and orderly assemblies, vers. 29. and such as do not sauour of confusion. So it was in Egypt, without Phar [...]oh, no man might lift vp his hand or foot in all the Land of Egypt, Gen. 41, 44. This right is annexed to the highest power by an estate indefeizible, and by a perpetuall law yt cannot be dissolued throughout all generations. As this power together with the Trumpets was giuen to Moses, so did he and his successours practise the same, who commanded in chiefe, as Deut. 33, ver. 5. Numb. 31, 6. Ioshua called and dismissed the people, and they obeyed him in the execution of that power, no lesse then they had done Moses before, Iosh. 1, 17, and 24, 28. So did Dauid vse these Trumpets, 1 Chron, 15, 4, & 23, 2, 3, 6. When the Arke was to be remoued, and when the offices of the Tabernacle were to be ordered, which are things meerely belonging to true religion. The like we might say of Salomon, 2 Chron. 5, 2. of Asa, Iehosaphat, Hezekiah, and Iosiah. Thus were all generall Councels congregated and called together, and there were none otherwise called for a thousand yeares after Christ, but by the Trumpet of Moses, that is, by the authority of Caesar. Thus did Moses also in gathering assemblies about publike affaires both for consultation and action. For consultation,The nece [...] of gatheri [...] assemblie [...] because many eies may discerne that which few cannot. For action, because many hands may discharge that which is troublesome & cumbersome for one to do, Exod. 18.18. This serueth to reproue three sorts; first, the Bishop of Rome, who as a theefe and vsurper hath encroched vpon the Princes right, and stollen away one of these siluer Trumpets and carried to it Rome. He would leaue Moses but one Trumpet, and would limit his office to ciuill and temporall things, challenging power in all spirituall causes and ouer all spirituall persons. Howbeit, Aaron the High-Priest neuer offered to wring and wrest out of the hand of Moses this power: he was content to blow them at the commandement of Moses, or rather at the commandement of God. Nay, such is the tyranny of this proud Bishop, that he contenteth not himselfe with one Trumpet, though he haue indeed right to none, but he beginneth to ingrosse into his owne hands the other Trumpet also, claiming power to depose and dethrone Princes, and to dispose of their crownes and scepters at his pleasure, as if all kingdomes were giuen vnto him, and it belonged to his right to dispose of them. Had Peter any such power? or did hee euer claime any such dominion? No, the Apostle well vnderstood, [...] that Christ forbad them to exercise any such Lordship, Math. 20, verses 25, 26.
Secondly, it reproueth those that being summoned by the sound of these Trumpets, that is, called together by the Magistrate, refuse to come. Moses by vertue of these Trumpets put into his hands, called Corah and his [Page 503] company, but that crew answered, We will not come vp: [...]b. 16, 12. but if we would know what became of these rebels, some were consumed with fire, and others we must seeke for vnder the earth, for the earth opened her mouth, as they had opened their mouthes against Moses the supreme Magistrate, and swallowed them vp, their goods, their houses, and persons: yea, the Apostle denounceth a fearefull woe against them that perish in the same contradiction & gainsaying of Core, Iude, verse 11. So then if the Magistrate call, no man must refuse or deny to come. In the naturall body, the beginning of all motion is from the head; and so it ought to be in the body politike.
Thirdly, it reproueth those that assemble before they were called; the former would not assemble when they were called, these assemble before they be called. The other were too slow and dull, these are too quicke and nimble headed. So then all must keepe their places and standings, they must come when they are called, but they must be called before they come. The mutinous company mentioned, Numb. 20, 23. when they wanted water, stayed not for the sound of the Trumpet, but came together in a tumultuous manner; but God sware they should not enter into his rest. This euill is much worse then the former. It is euill not to come when we are called, but to gather together without a calling, is worse & more dangerous, and produceth more dangerous effects. For they that presume to meete without Moses his precept, will not sticke afterward to meete against Moses his person, & in conclusion also to wrest the Trumpet out of the hand of Moses. Therefore the Towne-Clearke said, [...] 19, 40. We are in danger to bee called in question for this daies vprore, there being no cause whereby we may giue an account of this concourse. As if he had said, we haue done more then we can well answer, seeing we may be endighted of treason or at least of a riot for this dayes worke. We must therefore know, that euery such Congregation assembled without a lawfull call, is no better then a conuenticle, whatsoeuer account we make of it.
Ʋse 2 Secondly, from hence ariseth an instruction to the Ministers of God. For as Aaron and his sonnes, the Priests of God, are commanded to blow the Trumpets, so this is an image and representation of the faithfull Preachers and Ministers, who by the cleere and shrill sound of the word of God, must bring men to the true knowledge of God: as 2 Chron. 13, 12. where the King of Iudah telleth Ieroboam, The Lord is with vs for our Captaine, and his Priests with sounding Trumpets to cry alarme against you. It is their office to sound the alarme against Gods enemies, and to bid defiance against all sinne. So the Prophet Esay saith, ch. 58, 1. Cry aloud, spare not, lift vp your voice like a Trumpet, and shew my people their transgressions and the house of Iacob their sinnes. Likewise Ezekiel, chap. 33, ver. 2, 3, &c. the Ministers are made watchmen ouer the house of Israel; if they see the sword coming, and blow not the Trumpet, the blood of such as perish, shall be required at their hands. So then, they must haue zeale, courage, and boldnesse, to reproue sinne without feare of mens faces, and without respect of persons, and must strike at it where they finde it. Such a one was Eliah, that feared not the Kings face, but told him, it was he and his fathers house that troubled Israel, 1 King. 18, 18. Such a Trumpet was Iohn Baptist, who is said to be the voice of a crier in the wildernesse, and told Herod it was not lawfull for him to haue his brothers wife, Math. 14, 4. This reprooueth such as are dumbe dogges and hold their peace, such as cannot opē their mouthes or say any thing, whose breath serueth them not to blow this Trumpet: such also as winke at sinne, and will not see it: such also as rebuke coldly and are afraid to speake, whereas they should blow the Trumpet, and euen thunder out against obstinate sinners, and make them afraid to sinne,Iude, verse 23 seeking to saue them with feare, pulling them out of the fire. Hence it is, that Amos saith, Shall a Trumpet be blowne in the City, and the people not be afraid? Amos 3, 6. Or will a Lyon roare in the Forest, when he hath no prey? When a Trumpet giueth a sudden signe by the sound of it out of a watch-tower, all the people hearken and are troubled, and prepare themselues this way or that way, according as the Trumpet giueth the token. So at the voice of God sounding by his Minister, we ought to be attentiue and giue eare, and to be moued at the noise of it, and as he giueth warning, prepare our selues and looke about vs while it is time, lest afterward it be too late. For God doth not threaten for forme or fashion sake, as if he did not purpose to punish; neither are his threatnings ordinary words of course, forasmuch as the very Lyons themselues do not roare, except they see some prey or booty. The word is neuer without his effect, neither returneth vnto God empty,Esay 55, 10, 11 but it accomplisheth that which he pleaseth, and shall prosper in the worke to which he sendeth it. As then the roaring and yelling of the Lyon is an assured token of the prey, so the threatnings of God are prognostications and fore-shewings of the wrath of God, ready prepared. Woe therefore vnto those, that albeit they heare the sound of the Trumpet, yet sit as stones or steele, and are neuer a whit moued, but passe ouer Gods iudgements and threatnings, as if they concerned them nothing at all.
Thirdly, these Trumpets teach vs with ioy Ʋse 3 and gladnesse to praise God for his benefits bestowed vpon vs. For the Priests were commanded to blow with the Trumpets at their peace offerings and burnt offerings, ver. 10. and Ezra 3, 10. to be a testimony of their spirituall ioyfulnesse, and to be a memoriall before the Lord, as Leuit. 23, 24. In the seuenth moneth, and the first day of the moneth, shall yee [Page 504] haue a Sabbath, a memoriall of blowing of Trumpets, an holy conuocation. And Psalm. 81, 3, 4. Blow vp the Trumpet in the new Moone, in the time appointed on our solemne feast day, for this was a statute for Israel, and a law of the God of Iacob. As then the Iewes on the feasts appointed of God, did set forth his praises with singing and instruments of musicke of all sorts, the Trumpet,Psal. 150, 3, 4. the Psaltery, the Harpe, the Organs, the Timbrell, & the Cymbals: so ought the faithfull vpon the Lords day, and at all other times set foorth the spirituall praises of God with heart and voice. And this was the moneth, wherein many feasts met together, & after the time they had gathered in ye fruites of the earth, and receiued many blessings at the hand of God, that so they might in their publike meetings praise God for them, and pray vnto him to giue them grace to vse them soberly and moderately, to the glory of his Name, to the comfort of themselues, and to the refreshing of their poore and needy brethren. Thus we see there is a twofold Trumpet, or rather a twofold sound of the trumpet; one is a terrifying sound, which may be called the Trumpet of the Law proclaiming the wrath of God both against sinnes & sinners, of which we reade, Zeph. 1, verses 14, 15, 16. The great day of the Lord is neere, it is neere and hasteth greatly, euen the voice of the day of the lord: that day is a day of wrath, a day of trouble & distres, a day of wastnes & desolation, a day of darknes & gloomines, a day of the Trumpet and alarm gainst the fenced Cities. &c. The other is a comforting sound, which is the Trumpet of the Gospell, whereby troubled and distressed consciences are lifted vp and called to reioycing, of which the Prophet Esay speaketh, chapter 27, 13. It shall come to passe in that daie, that the great Trumpet shall be blowne, and they shall come which were ready to perish in the Land of Assyria, and the outcasts in the Land of Egypt, and shall worship the LORD in the holy Mount at Ierusalem. So then it is our duty to blow this Trumpet of peace, to testifie our ioy and gladnesse, when God bestoweth any benefits vpon vs, Psalm. 33, and 118, 1, 2, and 47, 5, 6, and 48, 1. 1 Chron. 15, 28. 2 Chron. 5, 12, 13. and 15, 14.
Ʋse 4 Fourthly, these Trumpets (as we haue already noted) serued for diuers vses, according to the diuers and diffrent sounds, that at the hearing of the noise of them, the people might by and by vnderstand what it meant, and themselues must do. This teacheth vs and we are put in minde of it by the Apostle, that as in the host euery blast was vnderstood, so in the Church euery voice should be vnderstood, and all things should be done to edifying, that they might vnderstand the wordes of the Preacher what he speaketh vnto them: as 1 Corinth. 14, 7, 8. Euen the things without life giuing sound, whether Pipe or Harp, except they giue a distinction of the sounds, how shall it be knowne what is piped or harped? For if the Trumpet giue an vncertaine signe or sound, who shall prepare himselfe to the battell? So likewise you, except ye vtter by the tongue, words easie to be vnderstood, how shall it be knowne what is spoken? for ye shall speake into the aire, that is, vainely or idlely, to no end and purpose. There is no edification in an vnknowne tongue: he that vnderstandeth it, giueth thankes well, but the other is not edified. Paul himselfe saith of himselfe,Verse 17. he had rather speake fiue words to be vnderstood, then ten thousands in an vnknowne tongue, that by his voice he might teach others, verse 19. Yet he giueth thankes to God that he spake with tongues more thē they all, to whom he wrote, verse 18. Besides, how shall the people answer Amen, at the giuing of thankes, seeing they vnderstand not what is spoken? verse 16. Againe, he sheweth that there are many kind of voices in ye world, and none of them are without signification: therefore if we know not the meaning of the voice, we shall bee vnto him that speaketh, Barbarians; and he that speaketh shall be a Barbarian vnto vs, verse 10, 11. Euery one must seeke to excell, as he may most edifie the Church, vers. 12. Rom. 14, 19. Moreouer he saith, If I conceiue publike prayers in the congregation in a tongue not vnderstood, the Spirit moueth and inspireth me well, neuerthelesse, the meaning & substance of my praier bringeth no fruite or profit to the Church or to them that heare me: because they may well gaze and gape vpon such a one, or haply admire him & be astonished at him; but they may depart as wise as they were before, inasmuch as they receiue no benefit by such praiers, v. 14. Hence it is, that he saith, he would pray with the Spirit, and would pray with the vnderstanding also: he would sing with the Spirit, he would sing with the vnderstanding also, v. 15. Strange tongues are not a benefit to the people that heare them without vnderstanding, but a iudgement and punishment, v. 21: and therefore such should keepe silence if there be no Interpreter, v. 28. To conclude, all publike exercises of our religion, praying, reading, preaching, singing, and receiuing of the Sacraments must bee vsed in a knowne tongue.
This serueth to lay open the grossenesse of the Romane religion, which haue the Scriptures in an vnknowne tongue, which sometimes the speaker himselfe doeth not vnderstand, but neuer the people to whom he speaketh. A most vncomfortable religion, that leadeth men in the darke, and standeth in this & other chiefe parts of it, meerely vpon policy. If you blindfold a man, you may do with him what you list: so the Romanists deale, that their iugling may not be espied, and their spirituall or rather carnall couzenage not discerned. The Lord more and more open the eies of the people, that they may see this which is so palpable, that many of their owne side haue [Page 505] wished the disorder to be amended. [...]ot. in 1. [...]. 14. Lyra saith, If the people vnderstand ye praier or the blessing, they are better brought to God, and doe more deuoutly answer, Amen. To him consenteth Caietan, who gathereth out of this doctrine of the Apostle, [...]ment in 1. [...]. 14. that it is bett [...]r for the edifying of the Church, that publike praiers in the hearing of the people, should be said in a tongue common to thē all. And for our selues, let vs acknowledge Gods mercy, that hath deliuered vs from that misery and bondage, & restored vnto vs his truth, which lay and yet lieth buried in the papacy. Let vs walke worthy of the light of the Gospel that is brought home vnto vs, and bring foorth the fruites of it to his glory. But if we refuse to heare the Lord speaking vnto vs by his seruants, and to obey them speaking vnto vs (in a tongue well knowne vnto vs) the wonderfull thinges of God, let vs take heed he do not send barbarous enemies vsing a barbarous tongue, which shall bring vs into slauery and subiection. For it is iust with God, if we refuse to heare him speaking to vs in a knowne tongue, [...]scal obs [...]ru. in [...] or. 14, 21. to compell vs euen against our willes to heare another speake to vs in an vnknowne tongue to the encrease of our misery, and to the danger of our soules: as he dealt with his owne people for their vnthankfulnes, whom he vpbraideth that they vnderstood not his speech, [...]hn 8, 43. and therefore armed the mercilesse Romanes against them yt spake to thē in a tongue which they vnderstood not, and scourged them by yt abhomination of desolation, the which chastisement continueth vpon them to this day.
Ʋse 5 Lastly, these siluer trumpets, seruing to sound the alarme in the eares of the people, put vs in minde of the last day, when all people shall be gathered together, and arise out of the earth at the sound of the last Trumpet of God. For God will also haue his Trumpet. These were blowne by Aaron and his sonnes, the last Trumpet shal be blowne by the Archangell. Of this we reade in many places of the new Testament, of which Christ himselfe speaketh, [...]th. 24, [...]1. and the Apostle in his Epistles. The Euangelist sheweth, that the Sonne of man shal send his Angels with a great sound of a trumpet, and they shall gather together his elect from the foure windes, euen from one end of heauen to another. And Paul speaking of the generall resur [...]ection at the last day, saith, Behold, I shew you a mystery, we shall not at all sleep, but we shal al be changed in a momēt, in the twinkling of an eie, at the last Trumpet: for the Trumpet shall sound, and the dead shall be raised vp incorruptible, and we shall be changed, 1 Corinth. 15, 51, 52. Likewise the same Apostle teacheth, that the Lord himselfe shall descend from heauen with a shout, with the voice of the Archangel, and with the trumpet of God, and the dead in Christ shall rise first. 1 Thess. 4, verse 16. In the giuing of the law, many fearefull signes and tokens of Gods glorious presence appeared, that made the people flie away & cry out, among the rest, they heard the noise of the trumpet, Exod. 20, 18. which sounded long, and waxed louder & louder, chap. 19, 1 [...]. This was so terrible, that Moses said,Heb. 12, 19, 21 I exceedingly feare and quake: but at the day of iudgement, when God wil requi [...]e an account of the law, and how we haue walked in the obedience of it, when euery one shall be iudged according to his workes, the Trumpet shal be much louder, and the sound of it farre shriller, for the dead sh [...]ll heare it, & arise out of their graues. This shall cause a greater feare in all, then was at the giuing of the law,Christs comming to iudgment shall be fearefu [...]l. because his coming to iudge the quicke and the dead shall be sudden, vnlooked for, powerfull, and glorious. When men shal promise to themselues peace, and safety, then sudden destruction shall come vpon them, as trauaile vpon a woman with childe, and they shall not escape, 1 Thess. 5, 3. And as it was in the daies of Noah and Lot, when they gaue themselues to a generall security, and neuer knew any thing till they were destroied, one sort with water, and another with fire: so shall the coming of the Sonne of man be, Mat. 24, 37. It shall be also powerfull; his first coming was in much weaknesse, but this with great might, able to sweepe away all his enemies to hell. Lastly, it shall be glorious, for he shall be accompanied with thousands of his Angels, that shall attend vpon him, as seruants vpon their master, ready to execute his will, Iude 14. And this his coming shall haue a three-fold effect,A threefold effect of Christs comming. for there will follow immediately a gathering together, a separation, and then a iudging. First, al must be gathered together at the sound of the trumpet, both the dead and the liuing, they shall rise out of their graues, some to euerlasting life, & some to shame & euerlasting contempt, Dan. 12, 2. After this gathering, there shall be a separatiō, Christ sitting in his throne of glory,Math. 24, 31. the elect shall be set at his right hand, the reprobate at his left. Thē shall follow the iudgment it selfe,Math 25, 33. the Iudge of all Iudges giuing a most iust sentence, calling ye elect to inherite [...]he kingdome prepared for them from the foundations of the world;Math. 25, 32. Math. 25, 41. & casting ye reprobate into euerlasting torments, prepared for the diuel & his angels.
[Ver. 11, 12. And it came to passe on the twentieth day of the second moneth, in the second yeare, that the cloud was taken vp, &c. Here we haue the remouing of the Israelites from the desert of Arabia the stony, which bordereth vpon Mount Sinai, where they abode for the space almost of an whole yeare, during which time, the law was giuen, the Tabernacle was builded, the Priests were consecrated, & the whol worship of God established. In this remouing we must obserue three things, the forme and manner of it, the care of Moses in preparing & prouiding a guide to leade them, and the praiers that he vsually and ordinarily made at the beginning of their march, and likewise when the Arke rested. Touching the first, all the people of Israel remoued from their encamping [Page 506] at the foote of the Moun [...]aine Sinai, toward Paran; the army or great squadron of Iuda, led by Naashon, taking the Vauntgard, followed by Nethaneel and Eliab, Leadcrs of the Tribes of Issachar and Zebulun; after whom all the rest marched, as we haue seene in the beginning of the booke,
From hence we learne, that GOD would haue order obserued among his people, Doctrine. in all his ordinances.Order is to be obserued in all the ordinances of God. The Apostle setteth it downe as a precept, 1 Cor. 14, 40. Let all things be done decently and in order. He was glad of the comely order obserued among the Colossians, ch. 2 5. We saw before how the Lord appointed the Tabernacle to be placed in the midst of all the Campe, and the Leuites to attend round about, and all these to be compassed on euery side with the rest of the Tribes, And if we will cast backe our eies to the first times, & marke the creation of the world from the foundation of it, together with all the parts of it, the earth, the water, the aire, the firmament, and the heauen of the blessed; who can expresse the goodly order which they possesse & keep? For as they are placed one aboue the other, so they are pure, subtile, simple, and notable. And as this exquisite order sheweth and shineth foorth in the Elements and the Heauens, so doth it in the Angels; for as one starre differeth from another in glory, so doth one Angell from another.1 Thess. 4, 16. There is one Archangell, others are called thrones, dominions, powers, and principalities; Eph. 1, 21. Col. 1, 16. The day and night haue their courses: sommer and winter haue their seasons: one man hath gifts aboue another: Michael is called a Prince or one of the cheefest of the Angels, Dan. 10, 13. When Christ our Sauiour intended to feede the multitude that had continued with him to heare his word, he commanded his Disciples to make all sit downe in rankes by hundreds and fifties, that is, the fiue thousand which did eate of the fiue loaues and two fishes, sate orderly in companies, an hundred in length, and fifty in bredth, Mark. 6, 40. so that he would haue all things, euen the most common & ordi [...]ary, done in order.
Reason 1 For all disorder and confusion came into the world by Satan, and his cheefest trauaile and employment is to make a breach into that order which God hath setled and established. He shuffleth and mingleth all together, and seeketh to disturb and destroy what he can, & Reason 2 how he can. Againe, order is a meanes to preserue euery society: the want of it threatneth ruine to euery society. When the people were to encounter with the Canaanites, they asked of the Lord, who should goe vp against them first, to fight against them. Iudg. 1, 1. When a Prophet told Ahab that the great multitude of the Syrians should be ouercome in battell,1 Kin. 20, 14. and deliuered into his hands, he asked, Who shall order the battell? and the Prophet answered, Thou. The word properly signifieth to binde or to tie, because good order bindeth and tieth as with a chaine, the whole host together, and one of thē to another as stickes [...] t are bound together in one bundle. Whilest they stand firme and continue close together in good aray, they are out of danger: if once they disband, and fall to rout, then followeth a miserable carnage and destruction. Besides, Reason 3 it giueth beauty & comelines to euery action.
This serueth to reproue such as keepe not Ʋse 1 their places, but breake out of order, and will not be held within the compas that God hath set them. Euery man hath his bounds set him, & is enclosed in them as in a circle, which he may not passe. In the giuing of the Law, when the Lord promised to come down in the sight of all the people vpon Mount Sinai,Exod. 19, 11 Moses is commanded to set them bounds, that they may take heed to themselues, and go not vp into the Mount, or touch the border of it, ver. 12. if any touched the Mount, he was to be put to death, v. 13. Euery creature hath his proper place, and goeth no farther then the chaine of God suffereth. The sea though it rageth, yet is held in by this chaine, God hath said, Thus far it shall go and no farther. In the gathering of Manna, which was the bread that the Lord gaue Israel to eate,Exod. 16, 1 [...] Moses doth set down ye order which they must obserue; they must leaue none of it vntill the morning, v. 19. On the seuenth day euery man must abide in his place, no man must go out of his place on that day. No man hath any promise of blessing when he keepeth not the order yt God hath set him. We know how it was with Corah, Dathan, & Abiram, when they would encroch vpon Moses and Aaron, and the calling wherein God had set them, it was their owne destruction.
Secondly, acknowledge from hence, that Ʋse 2 the Church is a blessed company, it is the very schoole of good order, wherein all things are done in number, weight, and measure. When Balaam had seene the goodly order of this host of God, as the Vallies that were spread forth, as gardens by the riuers side, as the trees of Lign-Aloes, which the Lord had planted, & as Cedar trees beside the waters, he cried out in an admiratiō of this comly, decent, & seemly order, How goodly are thy Tents, O Iacob! and thy Tabernacles, O Israel! This heathen man,Numb. 24, this sorcerer, this idolater, as blind as he was in the matters of God, saw and could not but open his mouth to confesse the glorious condition and estate of the Church. For who is it that ruleth in the Church? and who is it by whom it is guided? Is it not God, who is the God of order? No confusion cleaueth or can cleaue to him, he is not the God of confusion: he is light, & him is no darknesse at all, 1 Iohn 1, 5. He hath set an order among all his works. He hath appointed in the Church, Pastors and Teachers for the gathering together of the Saints, Ephesians, chap. 4. Some to teach, and others to learne: some to speake, and others to heare: some to minister the Sacraments, and some not to minister them.
[...] 22, 3, 4.This made the Prophet Dauid say, Ierusalem is builded as a City that is compact together, whither the Tribes go vp, &c. There is nothing but confusion out of the Church. The world is full of disorders.
Ʋse 3 Thirdly, when we see this order interrupted and broken off in the workes of God, know that it commeth not of God. Acknowledge therein the corruption of man and the worke of Satan. What is it that hath brought in trouble and confusion, but the sinne of man? That therefore cannot be of God. Frō hence it commeth, that the creature is subiect vnto vanity, Rom. 8, 20. not by Gods creation, but through mans transgression. This haue I found, saith Salomon, that God hath made man vpright, but they haue sought out many inuentions, Eccl. 7, 29. Neuerthelesse we are assured, that as the whole creation groneth and trauaileth in paine together vntill now, so it shall be deliuered from the bondage of corruption into the glorious liberty of the sonnes of GOD, verse 21. And we for our parts, considering the desolations that sinne hath brought in, must seeke by all meanes to repaire the image of God so much decaied.
Ʋse 4 Fourthly, whensoeuer we cannot sound the depth of Gods workes nor iudge of them as we ought, when we see to our appearance much out of square, as souldiers out of their squadrons: we must not condemne ye workes of God, but accuse our owne blindnesse & ignorance: forasmuch as God hath made all beautifull in his season, Eccl. 3, 11. When we behold how the wicked prosper for the most part, and are of great power, spreading themselues like a greene bay tree, Ps. 37, 35: and on the other side, the godly all the day long plagued and chastened euery morning, Ps. 73, 14. we are ready to misiudge & misdeeme of these workes of God. Dauid confesseth, that his feete were almost gone, his steps had welnigh slipt, v. 2. He began to thinke he had cleansed his heart in vaine, and washed his hands in innocency, v. 13. Howbeit, the waies of God are not as our waies: this is therfore our weaknesse in iudgment. Thus also was Ieremy troubled, ch. 12, 1, 2. and no lesse the Prophet Habbakkuk, ch. 1, 13. Wherefore lookest thou vpon thē that deale treacherously, & holdest thy tongue when the wicked deuoureth the man that is more righteous then he? This which we esteeme to be a confusion, is indeed no confusion: and that is in order which we suppose to be out of order. For God is a God of patience and long suffering, who will take vengeance on his aduersaries, and he reserueth wrath for his enemies, Naum 1, 2. and therefore is the Prophet (much perplexed in spirit) willed to waite by faith the issue that God will make, for the vision is yet for an appointed time, but at the end it shall speake and not lie: [...], 37. though it tarry, wait for it, because it will surely come, it will not tarry, Hab. 2, 3. Then the Caldeans, thogh vsed of God as his rod to afflict his people, shall be destroied. Thus God hath set them in slippery places, Ps. 73, 18. so as they passe away & are [...]ot, they are sought, but cannot bee found, Ps. 37, 3 [...]. The transgressours shall be destroyed together, the end of the wicked is, to be cut off, ver. 38.
Lastly, from hence euery man must learne Ʋse 5 to do the duties of his own calling. God ha [...]h set euery man in a certaine calling, as it were in a certaine field to till, wherein he is to labour. We are apt indeed to break out into the callings of other men, as if we we [...]e pinned vp in too narrow a roome. This made Salomon to say, I haue seene seruants on horses, Eccl. 10, 7. Prou. 2 [...], 27. and 19, 10. and Princes walking as seruants vpon the earth. And as God hath set euery man in a calling, so must euery man waite and attend vpon that calling, whether it be in the Church, or in the family, or in the Commonwealth. In the Church, there is order to be obserued in reading, in preaching, in prayer, in the Sacraments, that such as be at them may say in their hearts, Surely God is in this place, and repo [...]t that God is in them of a truth. To this purpose doth Paul deliuer sundry instructions;1 Cor. 14. If any man speake in an vnknowne tongue, let it bee by two or at the most by three, and that by course, and let one interprete, 1, Cor. 14, 27. Let the Prophets speake two or three, & let the others iudge, v. 29, If any thing be reuealed to another that sitteth by, let the first hold his peace, v. 30. All Churches of the Saints haue this order. v. 33. Let your women keepe silence in the Churches, for it is not permitted vnto thē to speak, but they are commanded to be vnder obedience, as also saith the Law: & if they will learne any thing, let them aske their husbands at home, for it is a shame for women to speake in the Church. And if it be not permitted vnto them to preach, neither is it permitted them to baptize, which is an appendance vnto the Ministery. Their duty is to be in subiection: but to baptize, is a part of power & iurisdiction. So also ought euery one to learne and practise the duties of his calling in the priuate family. An house diuided against it selfe cannot stand, Math. 12, verse 25. but quickly falleth, Luke 11, ver. 17. Happy is that house, when such as are Gouernours know how to rule, and such as are inferiours, know how to obey. But if one encroch vpon the place of another, there followeth much confusion. And in the Commonwealth, euery soule must learne to bee subiect to the higher powers, for there is no power but of God, the powers that be, are ordained of God; whosoeuer therefore resisteth the power, resisteth the ordinance of God, and they that resist, shall receiue vnto themselues damnation, Rom. 13, 1, 2. Without this, the whole order of nature will be peruerted. A kingdome diuided against it selfe, is brought to desolation. When he sendeth Magistrates and Princes, he meaneth to preserue mankinde by them, & he striketh a feare of them, not only into men, but also into beasts, Dan. 2, 38. Such then as rise against them, and labour to set all in a broile,1 Pet. 2, 14. and to bring al things to confusion, are worse [Page 508] then the brute beasts that are without vnderstanding.We cannot honour God, except we honour the Magistrate. And it is very apparent, that they are possessed with the giddy and frantike spirit of vprore and sedition, which will not be vnder the rule of such as God hath ordained. We cannot honour God, except we honour such as he hath set in his place. He hath printed his owne image in them, and in their persons we obey him. And when superiours are no longer reuerenced, all will be set in a tumult and turmoile, and must needs goe to spoile and hauocke. Now, if we would speake of the practise of the Church of Rome,The Church of Rome is wholy out of order. there is no good order obserued among them, but the whole ordinance of God is vtterly ouerturned: the preaching of the word is little esteemed, the word and praiers are in a strange tongue, praiers also are made to Saints, & the vse of the Sacraments is horribly prophaned: they permit baptisme vnto women, and the Supper they haue quite abolished. Christ and Antichrist are not more contrary, then the Romish church to the true Churches of Iesus Christ. They haue pulled vp the foundation of Christian religion, and vtterly denied the faith. The Scriptures they make vnsufficient, and to containe a maimed and vnperfect doctrine. They subiect them to the iudgement of the Bishop of Rome and to the authority of the Church. They banish the people from them, as if they were very dangerous vnto them. They contemne Magistrates, & claime power to dispose of their kingdomes, if they be supposed to be heretikes.
[Ver. 29, 30, &c. And Moses said vnto Hobab the sonne of Roguel the Midianite, Moses father in law, We are iournying, &c.] The next point is the conference betweene Moses and this Hobab. Conference between Moses and Iethro. For inasmuch as the passage thorough so many Mountaines and Deserts was exceeding both difficult and dangerous, Moses leaueth nothing vnforethought which might serue for the aduantage of his enterprize, and therefore instantly intreated his father in law to accompany them in their way toward Canaan, Such as yeeld their helpe to further the Church, shal neuer lose their labour. promising to him such part and profit of the promised Land as GOD should bestow vpon them. True it is, Moses had liued long in those parts of Arabia, thorough which he was now to trauaile, yet the better to assure his passage, and to saue so many thousand soules as he had brought out of Egypt, which could not be so few as a million, it was needfull for him to vse many guides and conducters, and therefore he is so earnest and importunate with Iethro: who as he was a man of great yeares and much experience, and of no lesse iudgment & vnderstanding, which appeareth by his counsell that he gaue to Moses for the appointing of Iudges ouer the people; so he was a fit and perfect guide in all those quarters, himselfe inhabiting on the frontiers thereof at Midian.
What was the answer and issue of this request of Moses, Intepreters are diuided, & doe much vary about it, as also who this Hobab was, and whether he yeelded to this motion, or not; I assent to those that take it to be Iethro; and albeit it may seeme at the first sight, by that which we reade, Exod. 18,Exod. 18, [...] Iudg. 1, 16, [...] 4, 11, 1 Sa [...] 15, 6. 1 K [...] 10, 15. 1 Chr. 2, 55 Ieremy 35. and in this chap. that he yeelded not, but returned backe into his owne country, yet because it appeareth by diuers other places of Scripture, that the posterity of this Hobab wer mingled with the Israelites, and had that reward which Moses heere promiseth, it is most probable and l [...]kely, that this his returne backe mentioned in Exodus, was rather to fetch away his family, and to take his leaue of his owne country by setting things in order, thē with a purpose to abide there,1 Ki. 19, 20. like to the departure of Elisha from Eliah. But whether this Hobab were Iethro himselfe, or his son, or whether in his own person he returned, we leaue in doubt: howbeit these two things are builded vpon certainty, that Iethro did go backe againe, & that his posterity came afterward to the Israelites.
But why doth he so vehemently desire to haue this Hobab the guide of their way? Obiect. was not the all-seeing eie of God sufficient vnto them? had not he promised to conduct them? and had they not the pillar of the Cloud to go before them? It is true, Answer. yet humane helps whē they may be had, and God offreth them vnto our hands, are not to be neglected. The vsing of lawfull means doth not oppose or confront the prouidence of God. For faith standeth well with lawfull meanes. Nay, it is rather a signe of infidelity & tempting of God, to cast away such helpes and furtherances as we may obtaine, and to boast of onely faith in God in the pride of our hearts. True it is, we must not put our trust in men, whose breath is in their nostrils, nor depend vpon the meanes as our chiefest confidence, but in the liuing God, lest we set vp men and meanes as Idols, and offer sacrifice vnto them. Therefore, it is the duty of the faithfull to vse such meanes as God giueth them for their good. Indeed he can work without meanes, but we must attend vnto his will, & not stand vpon his naked power without his will. But of this afterward.Doctri [...] There c [...] to be a c [...] munion [...] earthly [...] sings. The point which heere I will obserue, is from the offer yt Moses maketh to Hobab, who might be instead of eies vnto them because he was skilfull in al the parts & places through which they shold passe, he was well acquainted with those deserts, and knew what commodities and discommodities they should meet with in ye wildernes: if he would be partakers with them in the sowre, he should aso enioy the sweet, and he should haue his part in the blessings that God should bestow, if he would impart vnto them the benefit of his knowledge: and therfore there ought to be a communion of earthly things among all those that professe the same faith and religion. In the primitiue Church, no man accounted any thing his owne, no man kept the temporall blessings of this life to his owne vse onely, but they had all [Page 509] things common, Act. 4.32. neither was there any among them that lacked, verse 34. Thus doth Iohn Baptist teach the people that came to his baptisme, He that hath two coats, let him impart to him that hath none; and hee that hath meat, let him doe likewise, Luke 4.11. So dealt the widow of Sarepta toward Eliah, she had onely an handfull of meale in a barrell, and a little oyle in a cruse, 1 King. 17.12. yet euen of that little pittance she made a cake for the Prophet, verse 15. So it was with Iob, as he sheweth in the defence of his owne innocency and integrity, chap. 31. he withheld not the poore from their desire, ver. 16. he did not cate his morsels himselfe alone, but the fatherlesse and widdow did eat thereof, ver. 17. he saw none to perish for want of clothing, or any poore without couering, ver. 19. therefore hee did distribute to the necessity of the Saints, Rom. 12.13. and was giuen to hospitality.
Reason 1 For the whole multitude of them that beleeue are of one heart and of one soule, Act. 4.32. As they haue but one faith, so they haue one desire to glorifie God, and to honor him, as if they were but one man. Secondly, we are one flesh, Esay. 58.7. therefore to deale our bread to the hungry, is to feed our selues; to bring the poore home that are cast out of their houses, is to harbor our selues; & to couer the naked, is to clothe our selues. We are members one of another, as parts of the same body whereof Christ is the head, and therefore it cannot be but we must haue a compassion and fellow feeling of the wants and necessities one of another, 1 Cor. 12.26. Rom. 12.5. Wee must be like affectioned one to another.
Ʋse 1 This serueth for reproofe. For we haue many that appropriate vnto themselues yt which God hath giuen or lent vnto them for ye good of others. It is noted as the speech of couetous Nabal, to say, Shall I take my bread, and my water, and my flesh that I haue killed for my shearers, and giue it vnto men, whom I know not whence they be? 1 Sam. 25.11. The like is the speech of Laban, as couetous as he, Gen. 31.43. These daughters are my daughters, and these children are my children, and these cattell are my cattell, and all that thou seest is mine. Wee are taught in the Lords prayer, to call it our bread, and not my bread. It is remembred of the leapers, that they entred into some of the tents of the Syrians (who had forsaken them) and did eat and drinke, and carried thence siluer and gold, and raiment, hiding the same to their owne vses only, 2 Kin. 7.8 howbeit they by and by recal themselues and say one to another, We doe not well, this day is a day of good tidings, and we hold our peace, &c. Now therefore come that we may tel the kings houshold. So should it be with such as haue gotten this worlds good, not prouide for themselues onely, but haue respect vnto others. Secondly, such are iustly to be accused, as contemne those that are in pouerty, who cannot abide them, or are ashamed of them, and think themselues disgraced by thē. Let such take heed, lest God also be ashamed of them.Prou. 22 2. The rich and poore meet together (saith Salomon) the Lord is the maker of them all. And againe, Who so mocketh the poore, Prou. 17.5. reprocheth his maker: and he that is glad at calamity, shall not be vnpunished. It is a fearefull sinne for any to presume to mocke his Creator, and euery one would be ashamed to be so accounted: howbeit they cannot auoide it, but are iustly taxed with this crime. Little doe these consider the vncertainty of all humane things, how one is exalted, another cast down suddenly, that God often chuseth such as the world reiecteth; and on the other side, they are an abomination vnto him, who are highly esteemed in the eyes of men, Iam. 2.5. 1 Cor. 1.26. Mat. 11.5. Thirdly, they are reproued, that repine at the good estate of others, whereas we should be ready to communicate vnto them, and not thinke they haue too much already. Such were the labour [...]rs that wrought in the Vineyard, who had no lesse then was their bargaine, yet they thought others had too much, Matth. 20.12, 13, 14, 15. Lastly, it reprooueth such as doe wrong and iniury to those that haue little and small meanes to withstand violence, so that they lie open to iniuries and oppressions: and therefore Salomon saith, Rob not the poore, Prou. 22.22. because hee is poore; neither oppresse the afflicted in iudgement, for the Lord will defend their cause, and spoyle the soule of those that spoile them. True charity seeketh not her owne, but the good of others.
Secondly, it is our duty to releeue and refresh Ʋse 2 with our goods the poore estate of our needy brethren. The example of the pitiful Samaritane leadeth to the practise of this point. For when he saw the poore traueller lie robbed and wounded in the way by mercilesse and bloody theeues,Luke 10.33. he bound vp his wound, he powred wine and oyle into them, and gaue direction to haue him looked vnto and wel prouided for, though they were strangers the one to the other. The Priest and Leuite passe by him, and regarded him not in his misery and necessity, as if they had not seen him. The Lord hath made vs stewards of the things of this life, & we must giue an account of the vse and imployment of them. Whatsoeuer goods we haue, are the Lords, to whom the earth and the whole furniture of it belongeth, and he hath bestowed them vpon vs on this condition, that we should despense them to those that haue need, and distribute them to such as are in want.Hinderances of liberality. To this as we haue many hinderances, so wee haue also sundry encouragements which ought to weigh downe the former. One cause pulling vs backe from the practise of liberality, is a false opinion that we conceiue, and weake ground that we build vpon, namely, that the goods which we haue, whether left by inheritance or otherwise purchased, are wholly and solely our owne & left to our own wil. For we must all confesse, yt we haue our masters goods in our hands. We are [Page 510] Stewards and must giue vp our accounts.Luke 16, 2. The first Christians, professing the same communion of Saints, thought nothing they had to be their owne; but these will not let goe their hold, perswading themselues that all is their owne. Oth [...] are hindred by a vaine & needlesse feare that themselues shall want, or at leastwise may want before they die. This conceit proceedeth from distrust, and sauoureth ranckly of infidelity. For if they did beleeue the Scriptures, or durst relie themselues vpon the sure word and gracious promise of God, they would finde that liberality is the way to abound, not a meanes to bring any to want, as Prou. 19, 17. and 28, 27. Psal. 37, 25. No man feareth to lend a rich man, that standeth vpon his word: but he which hath pitty vpon the poore, lendeth vnto the Lord, and that which he hath giuen, shall he pay to him againe; God becometh surety for the poore, who neuer falsified his word to any: that which they cannot, he both can and will pay: let vs not feare to lose by our liberality, so long as he is become our paymaster. A third sort are hindred by an idle and friuolous pretence, that they haue families and charges of their owne, they haue wife and children to prouide for. Had not thinke you, the first Christians so likewise? Might not they haue as faire excuses to hinder them as these? Yet they shrunke not vnder the burden though it lay heauy vpon their shoulders, but they sold that which they had,Acts 4. and 5. and made it common, so farre as the necessity of the Church required it. Others will replie & say, Alasse, I am poore my selfe, and haue but a little, and therefore can giue no releefe or refreshing to others. Let such consider the poore widowes mite:Luke 21, 4. Was not she poore? had she not a meane estate? God accepteth a willing minde, where there is not a wealthy man, 2 Cor. 8. All that do not receiue should giue, euen all [...]hat are not in need, Eph. 4, 28. as the labouring man that getteth his liuing with his labour, & the seruant that taketh wages, who hath none to prouide for, but for himselfe and the poore. These are oftentimes very liberall & nothing sparing of their masters goods, but will giue nothing of their owne. This is rather stealing then giuing, and deserueth the title of robbery, then of charity or liberality. Lastly, others alledge, that the poore are oftentimes lewd, wicked, idle, and vnthankfull. True it is, none are to be maintained in an idle course of life: punish them for their idlenesse, but releeue them in their needinesse. If they be loose and lewd, this may be a meanes to make them much better and more thankfull: for thereby we shall heape coales of fire vpon their head. The Apostle, after a sharpe reproofe of idle persons, 2 Th. 3, 13, saith, Bee not weary of well-doing. And though it fall out that the tongues of the poore curse vs, yet their loines shall blesse vs, Iob 31, 20. and their owne hearts & consciences shall conuince them. And hence it is, that the wise man commandeth vs,Eccl. 10, 1, to cast our bread vpon the waters, because though it seeme vtterly lost, as if we should plow the barren sands, yet after many dayes we shall finde it. These are the chiefe discouragements, which as stones of offence lie in our way to stoppe the course of liberality. On the other side,Encourag [...] ments to [...] rality. we haue many good encouragements to helpe vs forward to this duty. First, it hath a promise of great blessing annexed vnto it, made by him from whom all blessing commeth, as we noted before. He will not suffer so much as a cup of cold water to goe vnrewarded, Math. 10, 42. Againe, how highly Christ accepteth of it, appeareth heereby, that he accounteth of it as done vnto himselfe, Mat. 25, 40. and the neglect of it, as a neglect of himselfe, v. 45. Thirdly, it is a forcible meanes to manifest the truth and sincerity of our religion, Iam. 1, 17. Hereby our faith is tried and knowne to be a sound and sauing faith, ch. 2. Our hearing of the word, and partaking of the Sacraments are not accepted, except they be seasoned with mercy & compassion as it were with salt, Esa. 1.14, 15.
Lastly, seeing we must communicate one with another in earthly things, how much Ʋse 3 more ought we to do it in heauenly? And if we must procure good to the bodies of our brethren, we are much more to seeke to saue their soules. This is the greatest loue that can be, to be a means to win any to saluation. The soule of a man is of great price, it is more worth then an whole world of wealth. For what should it profit a man to winne a kingdome, and then lose his owne soule? or what shall a man giue for the recompence of his soule? This is a diuine labour, and shal haue a diuine reward. This is an heauenly purchase, to purchase soules. In our daies they are accounted the onely wise men of the world, that can compasse great matters, and purchase house and lands, and leaue a rich posterity behinde them. Many men make it their glory to vaunt of their purchases, and how they haue encreased their reuenues, and enriched their heires. But what haue they gottē to God? or whom haue they won to him? Doubtles to gain one soule to God is better, and shall yeeld more comfort at the last day, then to get great substance, and to leaue a rich inheritance behind vs. Hence it is, that Salomon saith, The fruite of the righteous is a tree of life, and he that winneth soules is wise, Prou. 11, 30, Dan. 12, 3. The Apostle Iude teaching the Saints what loue they should shew toward their brethren,Iude 22.2 and what care should possesse their harts for their conuersion, willeth to haue compassion vpō some, putting difference, and yt they should saue others with feare plucking them out of ye fire. This worke of winning of soules standeth in bringing of thē to the knowledge of God,What it win soule [...] & conuerting of a sinner frō going astray out of ye right-way. Some erre in opiniō,Iam. 5, 1 [...] other are corrupt in life & conuersatiō. He yt seeth his neighbours [Page 511] Oxe or Asse ready to fall into a ditch wherein he might perish, is bound by the law to pluck him out of danger, Exod. 23, 4, 5: or his beast going astray, must bring it home to the owner, Deut. 22, 1. All soules are mine, sayeth the Lord, Eze. 18, 4. he is the owner of them, he is the Lord ouer them: when they wander out of the way of truth, they must be brought vnto him againe. Shall wee draw an Oxe out of the pit, and not our brethren made after the similitude of God out of the puddles of sinne wherein they are plunged? Hath he care ouer bruite beasts, and not much rather ouer mens soules? It is a point of humanitie, to bring the wandering stranger into his way: but it is a part of true piety, to turne them into the pathe that leadeth vnto life, who thorough error wander from God and his word. To effect this, [...]herein the [...]ning & sa [...]ng of soules [...]sisteth. we must vse these meanes, and practise these duties. First, to instruct them which are ignorant and walke in darknes, & in the shadow of death, that therby they may come to the knowledge of the truth, Prou. 13, 14. Secondly, to reproue them of the euill which they haue committed, that so they may repent and come out of the snares of Satan, 2. Tim. 2, 25. And thus many haue beene reclaimed, Prou. 6, 23, Thirdly, to exhort and admonish one another, perswading them vnto that which is good, & disswading them from that which is euill, Heb. 3, 7, 8, 13. and 10, 24. Iohn 4, 28, 29. Thus we shall draw on some, and preuent the fall of others. This wee must do in loue and in the Spirit of meekenes, considering both them and our selues, Gal. 6, 1, 2. Fourthly, to vse threatning to them that are obstinate and hardned in sinne, denouncing vnto them the iudgements of God, that their hearts may be mollified and softned, as Physitians deale in desperate diseases. Lastly, to seeke to conuert them by a godly example of an holy life, 1 Pet. 3, 1. 1 Cor. 7, 16. This is as strong and forcible a means as any of the former, if not more forcible: the other are by word, this is by deede. For when they behold an example of godlinesse, faith, patience, humility, and obedience before their eyes, it causeth them to fall downe on their faces, and giue glory vnto God whē they see their good workes. But wo to all carnall Gospellers, who by prophane examples of all loosenesse, doe strengthen the hands of the wicked, & thereby keepe them from repentance. Woe vnto them by whom any soule is hindered from conuersion, 1 Pet. 1, 7.
[Verse 35, 36. And it came to passe, when the Ark set forward that Moses said, rise vp Lord and let thine enemies be scattered, &c.] This is the last point, setting down the ordinary praiers that Moses vsed, both when they marched and when they rested. These prayers were not ysed at this time onely, but vpon all such like occasions. They neuer remooued, but it was ioyned with prayer; they neuer pitched down their Tents, but it was done with praier. This sanctifieth all, our goings out, and our commings in: & teacheth vs to begin our workes, and end our labours with it. And to whom doth he pray? He goeth not to Saint or angel, he saith not, Rise vp Abraham, o [...] Isaac, or Iacob; but Rise vp, O Lord, teaching vs that it is a duty due onely vnto God. But to omit these points that euery where come to hand, obserue this from the practise of Moses, Doctrine. that the seruants of God may lawfully vse a prescript forme of prayer,The true seruants of God may vse a prescript forme of prayer. whether it be the Minister in the Congregation, or the Master in his priuate family, or a particular christian between the Lord and himselfe, when he is entred into his Chamber, and hath shut the doore vnto him. This we haue shewed already in the sixt chapter, by the blessing commaunded to the Priests, to bee vsed in the publike assemblies. Now that which was allowed vnto the Priests, may not be thought vnlawfull to the people. Such as brought the first fruites to God to testifie their thankefulnesse vnto him for his blessings, and that they held all of him in cheefe, haue a set forme appointed vnto them, Deut. 26, 5, 6, 7, &c. The Psalmes of Dauid were penned, not onely to bee vsed at that time wherein they were made, but euer afterward, as occasion serued. The 92 Psalme was penned for the Sabbath day: so the 102 Psalme to be a prayer for the distressed, when hee should poure out his Meditation before the Lord, as appeareth in their seuerall titles: yea Christ our Sauiour, that had the greatest grace of prayer, who continued the whole night in prayer to God, Luke 6, 12. yet did not forbeare and abstain in prayer, from vsing the same words oftentimes, Math. 26. verse 44.
This truth will the better appeare, if wee Reason 1 consider that the Lord Iesus himself hath left a pre [...]cript forme of prayer, not as a patterne or platforme onely, but likewise to bee vsed as a prayer. So that his doctrine is according to his practise: he prayed in the garden three times, vsing the same words, and he alloweth his Disciples to do the like: yet who may bee compared vnto him? He did it not thorough want of wordes or matter, who had the treasures of wisedome in him. Therefore he saide to his Disciples, After this manner pray you. Matth. 6, 9. If we may pray after that manner, then wee may pray after a set forme, whether it bee read in booke, or rehearsed without booke. Secondly, Reason 2 it is the common rule of Christ and his Apostles, that whosoeuer asketh in faith, shall be heard, whether it be in a prescript forme, or otherwise. It is faithful prayer which pleaseth God, and auaileth much: and without faith, nothing is accepted. Thirdly, it is requisite Reason 3 for order sake. For vniformity is a notable meanes to auoide confusion: and therefore the church heeretofore hath vsed ye same, & the most reformed churches at this day vse it, from which wee are not slightly to dissent [Page 512] and disagree, and so to reiect read praiers, and set formes.
Lastly, the Apostle auoucheth, That he would pray with the Spirit, 1 Cor. 14, 15. and he would pray with the vnderstanding also; but a new prayer, neuer heard of, is not so well vnderstood & conceiued of the simple, neither can they so rightly & readily answer Amen vnto it. But the same form vsed, the oftner it is heard, the better it is vnderstood. In men there are for the most part sundry wants, as ignorance in the minde, forgetfulnesse in the memory, defect of vtterance fit to be in him that should speake vnto God, feare and bashfulnesse in the affections, that they cannot deliuer the desires of their heart in the presence of others, much dulnesse and deadnesse in the soule; yet we are not to debar such from prayer: all which wants a set forme helpeth.
Ʋse 1 The vse heereof is, to conuince those that are of the separation, which haue rent themselues from vs, and made a rent in the Church as Schismatickes, who holde it vnlawfull to vse any set formes of prayer, yea euen that forme of prayer wc our Sauiour hath taught and commanded. These do not onely hold it to be vnlawfull, but account it an abhominable idoll,The opinion of those of the separation touching set formes of prayer. and as loathsome to God, as the offering vp of swines flesh in the time of ye law. These be their owne words, to be read in the bookes of Greenwood and Barow, two principall Sectaries and ring-leaders in this diuision. They account it no better then lippe-labour, nay not so good: they hold it to bee a stinting of the Spirit. But to leaue words and to passe by their bold assertions, let vs heare what they answer to our reasons, & then reason against their answers. We alledge, that Christ expressely willeth vs to pray thus; and the Priests in the law were expressely charged to blesse the people thus. This is our warrant to iustifie our practise; now marke I pray you their answer, and compare the one with the other. They tell vs boldly, that Christ willeth not his disciples to pray this, but thus: and that the Priests were not required to vse these very words of blessing, because the Hebrew word [Coh] [Coh.] vsed in that place, is an aduerbe of similitude, as if it had bene saide vnto them, Ye shall blesse them after this maner, or after a like sort. This cannot bee to tie them to the same words, but to do it according to the same instructions. For nothing like to another is the same. But this (by their patience) is no better then a shift and cauill. For be it that they were not required to vse the same forme and frame of words, yet were they forbidden to vse thē? or if they had vsed them, had they offered vp swines flesh? had they committed Idolatrie? had it bene an idolatrous kinde of seruice? for they forbid the people to vse the Lords prayer as a prayer. Neither do wee say, that the Priests were precisely tied to vse the same and no other words, but we would know of them whether they wer forbidden to vse the same? To which question, I thinke they will not answer in hast. The Hebrew word vpon which they lay the waight & foundation of all their building is vsed throughout the olde Testament, and the vse of it by Moses and the Prophets serueth fully and notably to pul vp their conceit by the rootes: and that the weaknesse of their answer and exception may appeare the better, let vs see the vse of it in some particular places. When Moses was sent to the children of Israel to say, That the God of their Fathers had sent him vnto them, and pleaded for himselfe that they would say vnto him, What is his name? God saide vnto him, I am that I am: Exod. 3, 13.1 [...] 15. Thus shalt thou say vnto the children of Israel, I am hath sent me vnto you. Heere we haue the same word vsed. Now according to their exposition, Moses is not commanded to speake the same words at any time, because [Thus] as they say, is not the same, but the like, and to that effect, and nothing like is the same. So then, if he were demanded, what was his name that sent him? hee might in no case say (if wee will beleeue these nouelties) I am that I am hath sent me, forasmuch as he vseth the aduerbe of likenesse, for hee sayeth [Thus;] which is not the same,[C [...]h. but some such like thing. N [...]y, their opinion is yet more grosse and absurd, for they turn Gods precept into a prohibition: and whereas God commandeth Moses what hee shall say, they say he is forbidden to vse those very words, and allowed onely to speake to that purpose. And afterward when God said vnto him, verse 15. Thus shalt thou say to the children of Israel, The Lord God of your Fathers, the God of Abraham, the God of Isaac, and the God of Iacob, hath sent me vnto you, this is my name for euer; and this is my memoriall vnto all generations. If their glosse were granted, he might not say, The God of Abraham, the God of Isaac, and of Iacob hath sent me vnto you, this had beene vtterly vnlawfull for him, he must take heede he say not so in any case; no, though the Lord tell him, This is his name and his memoriall for euer to all generations, but he must speak some such like words: as if God were delighted with copy and variety of words, or did hunt after letters and syllables: or as if it were a fault to speak as God speaketh; or as if Moses could better deliuer his message in his owne words, then in the words of God.
Againe, when the Prophets came from God to the people, and brought their warrant and commission with them from him, and cryed out, Thus saith the Lord; the meaning must be according to the conceite of these men, God hath not commāded to speak the same words, nay hee hath forbidden and restrained them, that they may not vse them. This is most ridiculous, both in respect of God, and of the people. For when God saith to the Prophets, Thus ye shall speake to the people, they make him say, Take heede ye vtter not these words, but speake freely to the same effect, & spare not; [Page 513] and varie them at your pleasure. And when the holy Prophets came to the people, and as they were directed and appointed saide, Thus saith the Lord, it shall bee as much as if they should say vnto them, If yee doe thinke that God hath spoken to mee these words, which I am to deliuer, you do much deceyue your selues, hee hath spoken the like, but not the same: I may not speak to you from his mouth, I must speake from mine owne mouth. What can be more childish and foolish, then thus to interprete? yet all this is necessarily inferred vpon the answer of such as professe thēselues to be our aduersaries. Therefore, when Christ saith, pray thus, it is as much by their interpretation as if he had said, take heed ye pray not in the same wordes, but vse the like of your owne; abstaine from mine, I giue you liberty to vse what other yee list your selues: all which we see to beare no colour or shew of reason. I would gladly know of such as are contrary to vs in iudgement & practise, whether it bee not lawfull to say this part of the prayer, Hallowed be thy name? If this bee lawfull, is it not as lawful to adde the next words in the next place, Let thy kingdome come? and to this (I haue heard) they yeeld, and confesse it lawfull. If this be good, why not afterward to adde the rest of the petitions? is one more lawfull then another? Or can one part be allowed and not the other? Thus doe they confound themselues, and giue vs an answer out of their owne mouthes.
[...]biect.Againe, they tell vs that reading is one thing, and praying is another, and thereupon conclude, that a man cannot pray reading. I answer, [...]swer. they differ indeed, being diuers and sundry things, so that neither is reading praying, nor praying reading; howbeit, they are not contrary one to the other. A man may reade and not pray, he may pray & not reade, and yet he may pray reading, and reade praying. The like wee might say of speaking and kneeling. Speaking is one thing, and praying is another: a man may speake and not pray, he may pray and not speake, and yet hee may pray speaking, and speake praying. So kneeling is one thing, and praying is another: a man may kneele downe and not pray, he may pray and not kneele, and yet hee may pray kneeling, and kneele praying. Wherefore, euery reading of a prayer is not praying, except withall there be a lifting vp of our harts to God. I will shew this by a familiar example touching the Lords praier: when we conclude our vnperfect prayers with it, we make request to God, and consequently pray vnto God. But when wee publikely or priuately reade the sixt chapter of Matthew, in which the Lords prayer is contained, wee reade the words and heare them read, yet wee confesse we pray not. We haue then no intent to pray, but to informe our selues in the will of God set downe in the Scripture. So then, praying and reading differ thus: the one is a powring forth of the supplications and requests of the heart, the other is a receiuing into the soule, such things as are read. These two wee may do easily at one and the same instant, if y fault bee not in our owne nature more then in the nature of the things themselues. Thirdly, Obiection they pretend that stinted prayers cannot bee made as necessity requireth, but they tie vs to our bookes, and cannot be inlarged according to our wants. I answer, Answer. there be things necessarie to be prayed for at al times, and of al men, which indeede are the most things that wee are to begge of the Lord; of these there may be prescript formes for all times and persons: as for other things, the prayer is to be applied to the time and necessity. For this, wee haue the Elders of the Church to help vs, to whom we are directed to send.
Lastly, they obiect, Obiect. we must pray as the Spirit mooueth vs, for the Spirit helpeth our infirmities. Rom. 8. I answer,A [...]sw. euery one receyueth not such a measure of the Spirit, as enableth him to this dutie. We haue but the first fruites of it, and must vse all good helpes to make supply of our wants; as the sicke of the palsie, when he could not go to Christ of him selfe, was borne by his neighbors, Mar. 2, 3, 4. We are like to a sicke man newly recouered, who cannot walke without his staffe, or leaning vpon the shoulders of another, or except hee be stayed by the hand. Many men haue grace in the heart, who want wordes of vtterance to expresse it. All weake ones need help to minister matter of prayer. Wherefore, the helpe of the Spirit standeth wel enough with outward helpes. Neither let them reply, that the Spirit is sufficient, and that no other are mentioned: for when the Scripture will set forth the worke to be his alone, and the force and efficacie from him, all other meanes are suppressed and depressed, all helpes whatsoeuer are concealed and cast downe, and may not come in acount or comparison with him. Neuerthelesse, fasting, lifting vp of the eyes, and of the hands, kneeling and prostrating of the bodie, are outward meanes to make the prayer more feruent, and do not take away o [...] derogate any thing from the Spirit.
Secondly, we are directed from hence, to Ʋse 2 vse publike and priuat praiers more reuerently and religiously, then commonly wee doe; both prayers in the Church, and prayers in families, being warranted by the word, though they be read out of the booke by the Minister of the Church, or the master of the family. For though the prayers bee common, yet ought they not to be the lesse regarded. There bee two sorts of people which be both in extreamities and iustly to be reproued. The one son do so highly magnifie the common prayers allowed & appointed by authority, that they regard no other, but brand them with the title of conceited prayers, and so doe account the preaching of the word as nothing. Another sort seeing the Ministery so vilified, and [Page 514] seeking to shun that rocke, do rush and dash themselues violently against another: for they giue almost no reuerence at all to the Liturgie, neither care to affoord vs their presence at the same. But we must walke in the golden meane betweene both these, giuing to each that which is meete, without comparing the one to the other, and so yeelde obedience to both. In the one God speaketh to vs, in the other we speake to God. The Wiseman handling them both, beginneth with the preaching and hearing of the word as the most principall part of Gods worship, and afterwards he proceedeth to prescribe rules of praier, Eccl. 4 & 5.Acts 2, 42. So the church is saide to haue continued in the Apostles doctrine, & in prayers. They then deceiue themselues, that vnder a pretence of receiuing the prayers of ye church, do contemne the Ministery of the word, and think they haue done enough, if they haue bin present at them, saying, We haue godly praiers published and set forth by commādement of the Prince, why cannot men bee contented with them? These speake through hypocrisy, and would seeme zealous of publike prayers, howbeit they are like to Iudas, he cried out against the waste of the ointment, as if it might haue bin better bestowed vpon the poore. He seemed very carefull of the good of the poor, but hee spake this not that he cared for the poore, but because he was a theefe, and bare the bag, Ioh. 12, 6 So do these men talk much of prayers, as if they were so zelous, that they were altogether giuen to prayer: howbeit, they do not this for any zeale to prayer, or for any great care they haue to frequent thē, but thereby to seeke a couer for their owne negligence in hearing the word. Such as liue vnder an vnpreaching Ministery, thinke themselues well enough, when as notwithstanding they want a chiefe and principal part of Gods seruice, the ordinary meanes of saluation, Ro. 10. Iam. 1. On the other side, such as ascribe al to preaching, and regard not the prayers of the Church, are blame-worthy: this must be done, but the other must not be left vndone. It is the office of the Ministery to perform both, Act. 6. and the duty of the people to bee present at both: yet great is their negligence this way▪ if not contempt.
Ʋse 3 Lastly, from hence ariseth great comfort to such as are weake in faith, and in the giftes of faith. For God will not reiect vs or our prayers, though we be not able to performe them as we ought to do. Albeit we come vnto him halting, and borne by others, yet he will embrace vs and receiue vs. This may bee a notable motiue to encorage vs to this duty. Christ hath promised, that he will not quench the smoaking flaxe, nor breake the bruised reede, Math, 12, 20. Blessed are they that come to him, & creep on hand and foote, if they cannot wal [...]e vpright, but woe vnto them that come not at al. If wee haue but a graine of Mustard seede of faith, he cherisheth it, and accepteth of vs. Let vs therefore come vnto him by prayer, howsoeuer we come, by our selues, or by others; forasmuch as our comming to him shall haue a reward. See more of this before, chap. 6.
[Rise vp, O Lord, and let thine enemies be scattered, and let them that hate thee flie before thee.] This is the prayer made when they began to march. This prayer is short, but it is verie effectuall. The summe and substance is, to commend vnto God the good and preseruation of the church from the many enemies of it. As if he had saide, O merciful God, which hast promised thy presence among vs, go thou before vs, and scatter thine and our enemies, put thē to flight which seeke to stop our way, and to hinder vs from entering into the land of Canaan, which thou hast promised vnto vs. The prayer consisteth of two parts, a cause, and the effect. The cause is Gods arising to ye defence of his seruants, wherein he speaketh after the maner of men, because properly God neither riseth vp, nor sitteth downe, as also he neither slumbreth nor sleepeth.Psal. 121, 4. But it is spoken in regard of a new worke, whereby he manifesteth his help to be ready at hand, and sheweth that he shrinketh not backe in time of neede from those that are his. Sometimes he is saide to lie still, and to be as it were asleep, when he doth beare with patience,Illyr. c [...]au. S [...] and suffer the wicked to rage and run on against the righteous, and against religion: so when he beginneth to take the cause into his owne hand, both by defending his children, and maintaining his owne glory against the wicked, hee is saide to arise and stand vp,Esay 2, 21. as 2 Chro. 6, 41. Psa. 44, 23. & 82, 8. & 132, 8. The reason of the speech is borrowed from men, who can do no work of any moment or account while they lye still, but if they wil go in hand with any thing, they must rise vp. The effect of his arising is the scattering of his enemies. If he once arise to the help of his people, then followeth quickly the fall of his enemies. If he fight for them, They shall flye before him as chaffe before the wind and as wax melteth before the fire, so the wicked perish at the presence of God, Psa. 68.2. We might note from hence, that when once God sheweth himselfe for his people, the enemies are quickly put to flight, Exod. 14. When Pharao pursued the Israelites, and ouertooke them at the redde sea, and that their hearts began to faile and fall away, to be troubled, and as it were to melte away, Moses said vnto them, Feare not, stand stil, and see the saluation of the Lord, which he shal shew you this day, 13. The Lord shal fight for you, and you shal hold your peace, 14. Deut. 28, 7. and Ro. 8, 31. If the Lord be on our sides, who shalbe against vs? This is a great comfort to the Church, 2. Chro. 15, 2. The Lord is with vs, if we bee with him. Againe, let euery faithful soule apply this to himself, and gather assurance by it, to stand vnmoueable vnder the shadow of the almighty. Lastly, it noteth out the wretched & miserable condition of the enemies of God, and of [Page 515] his children; for when they thinke to arise, God wil giue them a sodain and shameful fal. But I onely point out this point: and proceed to the consideration of the titles which Moses giueth to the vngodly; [...]rine. he calleth them the enemies of God, [...]e wic [...]e Gods [...]i s and [...]m. & such as hate him. So then obserue, that al wicked men are vtter enemies to God, they hate him, they abhorre him, they cannot abide him. They say in their hearts, There is no God, Psal, 14, 1. God hath forgotten, he hideth his face, hee will not require it, Ps. 10, 11, 13. The Lord shall not see, neither shall the God of Iacob regard it, Psal. 94, 7. Depart frō vs, for wee desire not the knowledge of thy waies, what is the almighty that we should serue him, and what profit should we haue, if wee pray vnto him? Iob 21, 14, 15. Exod. 5, 2. Mal. 3, 14. In the second commandement the Lord saith, that hee would visit the sinnes of the fathers vpon the children to the third and fourth generation of thē that hate him, Exo. 20, 5. Howsoeuer therefore they pretend friendship and loue to him, as Iudas did to Christ, yet their hearts are farre from him, they hate him, and cannot abide him.
Reason 1 And no marueile. For first, they fight against his Lawes, and resist his ordinances. They wish there were no God, no hell, no heauen. For as they are the friends of God that do his commaundements, so doubtlesse they are his enemies, that will not submit themselues to his kingdome, nor do his wil. Hence it is, that Christ saith, Luk. 19, 27. Those mine enemies which would not that I should reigne ouer them, bring hither, and slay them before me. They that will not haue him to reigne ouer them, and in them, are his enemies: but such are all the vnregenerate, therefore they are Gods enemies. Secondly, they are vnder the dominion of the Prince of darknesse, who is Gods professed enemy, he ruleth in them, to him they giue homage and obedience. From him they will not depart, and of him they shal receiue their wages. So Christ telleth the Pharisies, they were of their father the diuel, Ioh. 8, 44. they did the lusts of the diuell, and therefore they were the children of the diuell. The God of this world ruleth in them, and therefore they can bee no better then the enemies of God: [...], 2, 19. for of whō a man is ouercome, of the same hee is brought in bondage. Lastly, the godly that seeke to feare the Lord, are both called and accounted the friends of God, as Abraham was, Iam. 2, 23. To this purpose speaketh Iehoshaphat in his prayer, [...]. 20, [...]. Art not thou our God, who didst driue out the inhabitants of this land before thy people Israel, and gauest it to the seed of Abraham thy friend for euer? If then the faithfull be the friends of God, doubtlesse the vnfaithful, what are they but his enemies?
Ʋse 1 T [...]e Vses. First, conclude from hence, that most certainly God wil be their enemies. Wil he hold friendshippe with those that care not for his loue and fauour? that professe and proclaime, though not in wordes, yet in their workes, that they are and will bee his enemies? No doubtlesse, [...]e will cast them of [...], he will renounce them for being any of his people. Thus the Prophet speaketh, Psal. 78, [...]6. He smote his enemies in the hinder parts, hee put them to a perpetuall shame And Esa. 63, 10. [...]hey rebelled and vexed his holy spirit, therefore he was turned to be their enemy, and he fought against thē. Would any man haue the displeasure of great men? Do not all men feare to haue such as are in high place to become their enemies? But behold, he that is higher then the highest, and greater then the greatest, is an enemie to all wicked persons, as they are enemies to him? Who would not therefore make all possible haste to come out of such a wretched condition, as pulleth the enmity of God vppon his head, and setteth God against him?
Secondly, let no man glory in their fauor & Ʋse 2 friendship, or that they are any way nere vnto them or great with them. He that toucheth pitch cannot but be defiled with it. Hee that is inward with Gods enemies, will learne in time to be enemie also. W [...]e must therefore auoid their company, and entertaine no familiarity and acquaintance with them. They are Gods enemies, and they are enemies vnto vs, why then should not we be enemies to them? The Prophet setting downe the note of the Citizens of heauen, maketh the contempt of the wicked to be one, Psal. 15, 4. He in whose eies a vile person is contemned. The Prophet Elisha witnesseth and auoucheth euen to the face of Iehoram, the King of Israel, that had it not beene that he regarded the person & presence of Iehoshaphat, he would not once haue vouchsafed to looke vpon him, 2 King. 3, 14. Whatsoeuer titles they claime and challenge vnto themselues, this is their true title, they are the enemies of God, and we must haue no society with Gods enemies.
Thirdly, it sheweth the certaine destruction Ʋse 3 of all the vngodly, for they are his enemies, and can they then prosper? They fight against him, and he will fight against them, & are they stronger then he? or able to preuaile against him? No, in no wise; for though hand ioyne in hand, and all of them should combine thē selues in one against him, yet the breath of his mouth shall blow them away, and they shall not stand in iudgement before him. To this end they are compared to chaffe, which the winde scattereth away, Psalm. 1. The godly are like a Tree planted by the Riuers side, that bringeth foorth his fruite in due season; his leafe also shall not wither: but the vngodly are not so, they are like the chaffe, they are of no more reckoning or account with GOD, then the chaffe is with men, in comparison of the good corne. Hence it is also, that they are compared to dung, they cast vp as soule and filthy a sauour in the nostrils of almighty God, as dung doth in the nostrils of men. Therefore the Church, in their praier against them,Psal. 83, 9, 10. desireth God to do vnto them as vnto the Midianites, as to Sisera and Iabin at the [Page 516] brooke of Kison, which perished at Endor, and became as dung for the earth. So doth Ahijah tell the wife of Ieroboam, that the Lord would bring euill vpon the bouse of Ieroboam, and take away the remnant of his house, as a man taketh away dung,Iob 20, 7. till it be all gone, 1 King. 14, 10. Let them therfore magnifie themselues neuer so much, & lift vp their hornes on high, they are of no price, they are in no account, they are of no estimation with God, they are lothsome and abhominable to him. Their sins cry aloud in his eares; they haue a stinking sauour in his nostrils, they are odious in his eies, they greeue his heart; and can they escape? May we not make an vndoubted conclusion from all these things, that they shall certainly perish?
Ʋse 4 Lastly, to shut vp this point, it is a duty required of all of vs, to seeke to be at peace with God, and to giue vnto him our hands, or rather our hearts. For so long as we stand out against him, and bid him open defiance, there can be no peace betweene him and vs, neither any hope at all of reconciliation. For as Deut. 32, 41. If he whet his glittering sword, and his hand take hold on iudgement, he will execute vengeance on his enemies, and will reward them that hate him. If a king heare of another coming against him with an huge and mighty host, and consider that he is not able to encounter with him hand to hand, while he is yet afarre off, he sendeth embassage desiring conditions of peace, Luke 14, 32. This wisedome ought to be in vs. Let no man thinke to preuaile & get the vpper hand by standing out against him. He that continueth an enemy vnto him, is an enemy to himselfe, nay to his owne soule. It is sinne that maketh this separation betweene God and vs, Esay 59, 2. We rise vp against him, we rebell against the Lord, 2 Chron. 13, 6 and then the Lord riseth vp against vs. We cannot prosper so long as wee prouoke him with an high hand. Let vs therefore repent vs of our euill waies,How we may haue peace with God. and turne vnto him, assuring our selues that then he will turne vnto vs. Let vs humble our selues vnder his mighty hand, and he will lift vs vp. Let vs confesse our sinnes vnto him, and we shall finde mercy, for he is iust and mercifull to forgiue vs our sins. There is no peace to be obtained, but vnder these three conditions, repentance, humility, and confession: these as a trumpet sound the retreate of his iudgements: they are as peacemakers betweene God and vs, and are as a strong threefold cord which is not easily broken whereby his hands are after a sort bound from pouring wrath and vengeance vpon vs.
[Let thine enemies be scattered, and them that hate thee flie before thee.] Marke in these words the title that he giueth to those that were ready to hinder their approch vnto Canaan: hee saith not, Let our enemies and them that hate vs be scattered, but let thine enemies and them that hate thee, &c. Neuerthelesse, if he had so praied, the praier had beene lawfull: but his words are more powerfull and effectuall: whereby we see, that the Churches enemies, he calleth Gods enemies, and sheweth that they hated not onely the godly, but God himselfe.
So then, the doctrineDoctrin [...] is this, that the enemies of the Church in generall,The e [...]e [...] of the ch [...] are the e [...] mies of [...] or of any his faithfull seruants in particular, are indeed and in truth the enemies of God himselfe. Howsoeuer they may in the blindnes of their harts perswade themselues, that notwithstanding their hatred to Gods deare children, they may be the good friends of God: yet they do but deceiue themselues, for they are accounted his vtter enemies and such as inwardly hate him, as Exod. 15, verses 6, 7. speaking of the drowning of Pharaoh and his host in the redde sea, Moses singeth, that the Lord ouerthrew them that rose vp against him, he saith not, they rose vp against Israel. And Deborah speaking of the destruction of Sisera, Iudg. 5, verse 31, saith, So let all thine enemies, O Lord, perish. Thus the Prophet alluding to the common prayer of Moses in this place, beginneth the 68. Psalme in this manner, Let God arise, let his enemies bee scattered; let them also that hate him, flie before him. The like we see, Psalm. 83, 2, 3.Deut 32, It is plaine therefore that the enemies of the godly are Gods enemies, though if they were asked the question, they would vtterly deny it, & thinke themselues vniustly charged with it.
For first, God is entred into a league and couenant with them to haue the same friends and the same enemies; as if he should say,Reason as Iehoshaphat said to the Kings of Israel,1 King. [...] 2 King 3, I am as thou art, my people as thy people, and my horses as thy horses. This appeareth in the Couenant which God made with Abraham, Gen. 12, 3. I will blesse them that blesse thee, and curse them that curse thee: and his he verifieth in all that imbrace the faith of Abraham.
Secondly, wherefore are the vngodly persecuters, enemies to Gods children? or what hath the righteous done? and why do they set themselues against them? is it not for the Lords sake? is it not for his truth and religion? True it is, they may haue, and indeed haue other colours and pretences, but religion is the cause of all & the true feare of God, as Psal. 44, 22, & 38, 20. Rom. 8, 36. as it is noted of Caine, that he was of that euill one, and slew his brother, because his owne workes were euill, & his brothers good, 1 Iohn 3, 12.
Woe therfore vnto them that set themselues against Gods people, for they fight against Vse 1 God, and he will fight against them for those that are his. If they cannot preuaile against him, (for what is an arm of flesh to ye Almighty)? then certainely not against the Church. So long as God standeth, the Church shall stand vpright, the gates of hell cannot preuail against it, Mat. 16.Zach. 2, Deut. [...] Psal. 17, Hence it is that the Prophet saith, He that toucheth you, toucheth the apple of his eie. We may therefore conclude as a principle not to be gainsaid, the sure and certaine [Page 517] destruction of all the enemies of the Church, in asmuch as he will thrust through the loynes of them that set themselues against his sanctuary. They may for a time prosper & preuaile, but in the end they shall be confounded and come to ruine. Let them in time consider in what case they stand. They thinke they haue to deale only with men, ouer whom they may insult at their pleasure, through their might and greatnesse, but they shall find they haue to doe with God, who is able to vphold his seruants, O that they could consider this!
Vse 2 Secondly, we may truely inferre the woful estate of those yt defend not the cause of God and his children, that do not stand with them, but stand still as newters, and looke on as idle beholders, and suffer them to be borne down and trampled vnder the feet of proud men as myre in the street, such as shrinke backe from them for feare of danger that may befall thē selues. For such as forsake the faithfull in their iust defence, do in the height of their sin, and in the pride of their hearts forsake the Lord himselfe, and renounce him. This made Dauid say, [...]. 50.51 Remēber Lord the reproch of thy seruants, how I doe beare in my bosom the reproch of all the mighty people, wherewith thine enemies haue reproched, O Lord, wherewith they haue reproched the footesteps of thine Annointed. As he bare the reproches of his enemies, wc were Gods enemies, in his bosome, so he prayeth that God would recompence their sin into their bo [...]ome. Therfore it is, that Deborah saith, Curse ye Meroz, curse ye bitterly the inhabitants thereof, [...]. 23. because they came not out to the help of the Lord, to the help of the Lord against the mighty. They did not ioyne with the enemies of God, yet they are cursed because they sate still and did nothing and did not ioyne with his friends. We see, we cannot but see and behold with our eyes, the children of God oftentimes hated, maligned, wronged, threatned, oppressed, slandered, reuiled, & persecuted; if we opē not our mouths in good causes, in Gods causes, we forsake the Lord himselfe whose cause it is, and bring vpon our selues his fearefull, yet most iust curse.
Vse 3 Thirdly, as the enemies of the Church are the enemies of God, so we may conclude from hence, that doubtles the friends of the church are the friends of God. No man shall do any good to his distressed seruants, wc shall lose his reward. The Euangelist sheweth, that Christ our Sauiour accounteth it as done to himself, [...] 2 [...] 40. whatsoeuer we haue done to one of the least of his brethren. Hee is fedde and harboured in his members, he is clothed and couered in his members, he is receiued and visited in his members. And if we refuse to do good to the least of these, he esteemeth it as an iniury and indignity done vnto himselfe. This is a notable encouragement to moue vs to open our mouthes in the cause of the dumb, to open our hands in the cause of the needy, and to open our hearts in the cause of the afflicted, and to vnloose our tongues to plead the cause of the innocent. Such are the true friends of God.Pro. 31.8 and 27.19. & 19.6. Euery man seeketh the fauour of great men, and desireth their friendship how ought we then to labour to be the friends of God? Abraham beleeued the promise made vnto him, and hee is said to be the friend of God; & Christ saith,Iam. 2.23. Ioh 15.14. ye are my friends, if ye do whatsoeuer I command you. This is the cause that made Deborah pronounce Iael ye wife of Heber blessed aboue women dwelling in tents, because she helped the Lord against the mighty with her mouth, with her hand, with her hart;Iudg 5.24. she smote off the head of Sisera when she had pierced and stricken through his temples. Thus it was with Obadiah; thus it went with Ebedmelech: they shewed mercy to the Prophets, & God sheweth mercy vnto them: they did good to others but they receiued more good to themselues: And this was the prayer of Paul for Onesiphorus, who no doubt receiued much mercy from God in the day of account, as he refreshed the Apostle in the day of his want, 2 Timothy, 1.16.18.
Fourthly, seeing God accounteth ye churches Vse 4 enemies his enemies, then must our account be answerable to the account of God, we must account his enemies to be our enemies. Gods enemies by good right ought to be the Churches enemies. Such then as we see to be open enemies to god, to fight as it were hand in hād against him, to hate true religion, to scorn the profession of it, to deride the professors of it, we must account thē as our enemies, we must hold no league, no friendship, no familiarity with them, so far as they declare themselues to be such by their obstinacy. This made ye Prophet say to Iehoshaphat after he had made affinity with wicked Ahab, 2 Chron 19.2 who had sold himself as a slaue to sin, Shouldest thou helpe the vngodly? and loue them that hate the Lord? therfore is wrath come vpon thee from before the Lord. So Dauid saith, testifying his affection,Psal. 139.21. Do not I hate them, O Lord, that hate thee, &c. teaching thereby, that seeing he accounteth our enemies to be his, we ought to account his enemies to be ours. This made the wise Salomon to say,Pro. 29.27. An vniust man is an abomination to the iust, &c. But it may be obiected, Obiect. that Christ Iesus willeth vs to loue our enemies,Matth. 5.44. and to blesse them yt hate vs. It is true, Answ. wee must loue our enemies, but we are neuer commanded to loue the enemies of God. Shall we loue them that do not loue the Lord? did we not see before, how that good king is reproued, not only because he did helpe the vngodly, but because he did loue them that did hate the Lord? So then we must distinguish and make a difference betweene such as are our enemies, and such as are Gods: betweene such as hate our persons, and such as hate true religion and the holy profession of it.
But how shall we know who are Gods enemies, and who are ours? and to bestow our hatred vpon a right subiect? I answer, as a good tree is knowne by his good fruit, so an [Page 518] euill tree is knowne by his euill fruit. It is the euill fruit which they bring forth, which must be cause of this hatred. Take that away, and let the tree be graffed and bring forth better fruit, we will loue both the tree and the fruit. Sinne therfore must be the ground and foundation of all true hatred. Secondly, our hatred if it be aright, must proceed from the loue of God, and the zeale of his glory, because we cannot loue him, but we must hate whatsoeuer is against him. Thirdly, our hatred must not proceed from any priuate reuenge: for that were to do euill for euill. The cause must no way concerne our selues, but onely the LORD. A man may be enemy to our person, and yet a friend to God, such we are commanded to loue, and we are forbidden to hate. Lastly, we must see them to be obstinate and setled in sinne, as dogs and swine that trample holy things vnder their feet, and are ready to rent them in peeces yt bring them vnto them.
Vse 5 Fiftly, from hence ariseth comfort to Gods people, to consider that such as hurt or persecute the members of Christ, doe hurt and persecute Christ himselfe, & wound him through their sides, though now he be glorified in the highest heauens. When Paul saide, who art thou Lord? ye Lord answered, I am Iesus whom thou persecutest, Act. 9.5. And the Apostle saith I reioyce in my sufferings for you, and fill vp that which is behind of the afflictions of Christ in my flesh, for his bodies sake which is the Church, Col. 1.24. So God the Father is said to be toucht with a feeling of the miseries of his people, Esay 63.9. In all their afflictions he was afflicted, & the Angel of his presence saued them: & likewise the holy Ghost, 1 Pet. 4.14. When you are reuiled, the Spirit is euil spoken off on their part, &c. So then the holy and blessed Trinity haue as it were a fellow-feeling of our miseries and afflictions, which serueth greatly for the comfort of all that are in trouble for the truths sake. We suffer not alone, for that were without comfort, we haue God the Father to suffer with vs, Christ Iesus our Sauiour to suffer with vs, & the holy Spirit blessed for euer to suffer with vs. Thus doth God comfort Abraham, who hath the hearts of all in his owne hand, that he will get him fauour in the eyes of many which shall doe him good, and for his sake he will also doe them good that do good to him. If any shall rise vp against him as an enemy, God will shut the mouth of the lyon, he will declare himselfe to bee his enemy, and arise betimes for the defence of his seruant. And this appeareth euidently in the hystory that is set downe of him. This is therfore the comfort of the Church, that albeit it haue many enemies that hate it, oppresse it, & persecute it, yet it shal haue many patrons, nurses, friends, and fauourers, nay God himselfe will protect it, defend it, and deliuer it: nay he promiseth to blesse them that blesse it, and threatneth to curse them, that curse it: This made Dauid say, Pray for the peace of Ierusalem; let them prosper that loue thee, Ps. 122.6.Ʋse
Lastly, it is our duty to labour to be in the number of his children, otherwise these promises belong nothing at all to vs. Glorious things are spoken of thee, O City of God, but what is that to vs, if we be not citizens of that city? It is a notable priuiledge, to haue ye same common friends and enemies with God; this is made ours, if wee bee his: if not, we haue no benefit by it at all. What will mooue vs to holinesse and righteousnesse of life, if this will not, that he which toucheth any of those that belong to him, toucheth the apple of his eye? Zach. 2. Could the Prophets haue vsed a fitter phrase to shew the care of God toward vs, and the desire he hath to further our saluation? If he were a mortall man like vnto vs,Caluin S [...] on De [...]. 3 and had flesh and blood together with those parts that we haue, he could not more tenderly keep the apple of his eye, then he hath kept his people from time to time. We know it is the most tender part of the body of man, vpon which dependeth the comfort of all the rest. If a man were stricken on the head, or hand, or arme, it might be borne: but if he receiue a blow in the eye, all the body starteth at it, and wee are much grieued by it. Howbeit we are expresly taught, that God keepeth vs, not as his arme or as his legge onely, but as the most tender part, to wit, his ey, & as the most tender part, of that tender part, namely the apple of the eye. Thus it pleaseth God to speake to vs, to make vs vnderstand that which otherwise would be high and hard for vs, if he should speake according to his own maiesty. He hath neither armes nor legs, neither hands nor eies, but he borroweth this comparison as well known to vs, and stoopeth down to our rudenesse and infirmity, that we might conceiue his workes the better. For the meaning is, that he will defend and preserue vs, not as a mortall man doth his hands or feet, but as he wold do the apple of his eye. This is his goodnesse toward vs, when any of his are hurt, he receiueth a blow on his eye, and therefore cannot hold his peace: and ought not we on the other side for our parts make all hast to register and enrol our selues in the number of his children? All this his fauour is lost, if we be not his. Let vs ioyne our selues therefore to Gods people, let vs be one with them, that we may be as one heart, and one soule. And as we noted before, that seeing God reputeth our enemies to be his, we ought to esteeme his enemies to be ours; so likewise we ought to account his friends to be our friends. Such shall enter into the Tabernacle of God,Psal. 1 [...] and rest in his holy hill, in whose eyes a vile person is contemned, but he honoureth them that feare the Lord.1 Sam And if God will honor them that honor him, ought not we also to honor them, and shew our selues like to our heauenly Father? The Prophet telleth vs, that all his delight was toward the Saints that were on earth, Psal. 16.3. God delighteth in such, let vs follow his example [Page 519] doth the contrary of the vngodly, Psal. 139. Doe not I loue them, O Lord, that loue thee? and doe not I reioyce with those that are obedient vnto thee? yea, I loue them with an vnfained and perfect loue, I account them as my best and chiefest friends, in comparison of whom I doe make account of none other. In doing this, we shal haue God to be our friend Wherefore, let vs remember our duty, to bee carefull to become sound and sincere members of the Church, by true faith and a right ordered obedience, that so God may accept vs to be his children.
[Verse 36. And when it rested, he said, Returne, O Lord, vnto the many thousands of Israel. This is the second prayer, which Moses ordinarily made at the resting of the Arke, and the pitching downe of the tents. Heere are two things set forth, first, the act of God, Returne O Lord: this is also spoken after the maner of men, for properly God neither goeth nor returneth, he neither proceedeth forward, nor returneth backeward: but it is spoken in regard of a new work of God to be shewed toward his people. The meaning is as if Moses had said, As thou (Lord) wentest before vs to driue away our enemies, so hauing put them to flight, that none can stand before thee, vouchsafe to come againe to our tents, take vp thy rest & residence among vs thy people, [...]l. [...]ol. [...]c locum. as Psal. 7.6.7. Arise, O Lord, in thine anger, lift vp thy selfe because of the rage of mine enemies, and awake for me, &c. So shall the Congregation of the people compasse thee about, for their sakes therefore returne thou on high Secondly, the persons to whom he should returne and among whom he should rest, to wit, the thousand thousands of Israel. From hence we may obserue breefly, [...]trine. where it is that God resteth, and among whom he dwelleth, [...] dwelleth [...]ng his [...]le. that is, among his owne people, hee abideth in his Church for euer, there he hath pitched downe his standard and purposeth to continue; he hath chosen Sion, he hath desired it for his habitation, This is my rest for euer, heere will I dwell: And in the next words he giueth the reason, for I haue desired it, Psal. 132.13, 14. All creatures are his, so are all places his: he hath his choyce to abide wheresoeuer it pleaseth him; for all the world is his, for who created it and gaue it a being but he? Now of all places, hee chooseth his Church to be with it, and to rest in it. Thus speaketh the king of Iudah, 2 Chron. 13.12. God is with vs for our Captaine, and Matth. 28.20. Christ saith, euen he that walketh among the seuen golden candlestickes, Reuel. 1.13. Loe, I am with you to the end of the world. Reason 1 For first, who is it that gathereth the Church, but he? can any doe this but God by his infinite power? Christ Iesus witnesseth that hee would haue gathered the people of Ierusalem by his Ministery, but they would not, Mat. 23. So God promised to gather together the dispersed of Iudah from the foure corners of the earth, Esay 11.12. Secondly, he is euermore a present helpe in time of trouble, willing to heare them with speed, and ready to speak to them with comfort. Whatsoeuer they aske of him, they shall receiue: but if he were not present with vs, he could not heare vs in our need nor succour vs in our wants Psal. 46.5 Thirdly, Satan dwelleth and ruleth in the world. He is called the prince of the world, Eph. 2. who ruleth in the children of disobedience: and blindeth their eyes that they cannot obey the trueth, 2 Cor. 4.4. Lastly, his loue, his special loue is set vpon them; and the loue, the speciall loue of his people is set vpon him: and where should he rest and remaine but among them? or how should one be without another?
The vses. This reprooueth all such as haue Ʋse 1 no care to dwell with God in his Church, of which the number is not small in all places. These are like vnfaithful seruants that care not for comming in their masters presence: or like malefactors, that hate nothing more then the face of the iudge. So is it with euill men: they like no place worse then the Church. They take as much pleasure in it, as the theefe doth to be in the Iaile, who careth not how soone he were out, and rid of his fetters. The word of God is to the vngodly as bolts and gyues, it fettereth and hampereth and holdeth him, that he knoweth not which way to turne himselfe. The Church is to him as it were a prison, it restraineth his liberty, & he loueth no place worse then it. It is otherwise with the godly man: hee liketh it and preferreth it in his thoughts, in his affections, and in his practises aboue al other places, because the Lord dwelleth and resideth therein.Luk. 19.46. It is the house of prayer where the people of God meet. God is neuer absent from hence: and they are happy that may dwell there with him, Psalme 27.4. And we may pronounce this is a certaine truth, that such haue no company or communion with God that delight not to visite his Temple. Let such look for no blessing at Gods hand to come vpon them.
Secondly, this proclaimeth woe and misery Ʋse 2 to come vpon all wicked persons, because God is not among them. His presence is the fulnesse of ioy, at his right hand are pleasures for euermore, Psalm. 16, 11. where he is not, there can be nothing but horrour and confusion. But he is not in the Congregation & assembly of euill persons. It will be said, Is not God euery where? He is, with his essence, but not with his grace. And they shall know he is present with them, and they with him, albeit they seeke nothing more then to banish him out of their presence and company. They haue forsaken the waies of God, and he hath forsaken them for their wickednesse. Howbeit in the last day, when they shall stand before the tribunall seat of the Iudge of al the world, they will acknowledge their owne folly, and desire to behold one comfortable day of the Sonne of man with the losse of all their pleasures in the daies of their vanity, but shall not be able.
Ʋse 3 Thirdly, hence ariseth comfort to Gods children to know this, and to be throughly perswaded of it in their hearts. Thus doth Abijah the king of Iudah comfort himselfe against his enemies, 2 Chron. 13.12, Behold, God himselfe is with vs: and likewise Christ his disciples, Loe I am with you vnto the end of the world, Matth. 28.20. Hee need not feare any thing that hath God to be with him. He need not feare the subiect, that hath the Prince to stand for him. He hath no cause to be afraid of the seruant, that hath the master on his side. Let euery one therefore comfort himselfe in the execution of his calling. God hath set vs in the same, and he will beare vs out.
Ʋse 4 Lastly, it is a duty belonging vnto all men to seeke the Lord, as well where he may bee found as when he may be found. For as there is a time when he wil not be found, Pro. 1.28. Mic. 3.4. Luk. 13.24. so there is a place where he will not be found. He resteth not in the tents of wickednesse. If God be sought in the society and fellowship of sinfull men, hee cannot be found. Hee is found in his house and Temple: if we delight in his word and worship, we cannot be farre from him, nor hee from vs. If we shew our selues willing to heare his voyce, and to goe no farther from him, then that we may euermore bee within the sound of his mouth, we shall be sure of his presence. There he will be found as in a garden of spices. The Lord is said to dwell in the highest heauens, and indeed this is the city of the great king. Now, the Church is as the suburbes, and leadeth vs the right and ready way to this citie. We can neuer come to it, if we do not enter by the gates of the Church. Heere God keepeth his court: heere we shall be sure to find him. All men will seeme in loue with the heauenly Ierusalem, but they care not at all for Sion. They would rest in the hill of God,Psal. 25.1. but they desire not to soiourne in his Tabernacle. They would haue heauen, but they will haue none of the Church. They loue to heare,Mat 25.34. enter into the kingdome prepared for you, but they care not for the feasts of the word and Sacraments prepared for them. These doe altogether deceiue themselues, and separate those things wc God hath ioyned together: for as much as we must long after the place of his habitation vpon earth, if we looke to be receiued into the place of his habitation in heauen. For God hath two houses as his dwelling places, one beneath, the other aboue: the one I may call the lower house, the other the vpper house.God hath two dwelling places, his vpper house, and his lower house. He that would dwell in the one, must also dwell in the other. One is the Church, the other is the kingdome of glory. If we delight in the first house more then in all other places, let vs not doubt, but be well assured, that in his good time we shall haue entrance into the second house. But if we will not dwell with him in his Church vpon earth, we shall neuer dwell with him in glory in ye highest, of which Christ our Sauiour saith, In my Fathers house there be many mansions, Ioh. 14.2. Whereby he meaneth heauen it selfe, in which all the Saints and blessed spirits of iust men perfected shall dwell with God for euer in glory and immortality. If we be any way in loue with this celestiall house, let our care and endeuour be to dwell with him first in his other house which is the lower house, of which sort is euery particular assembly, where God doth also dwell, to which he giueth lawes and ordinances as an housholder vnto his house, of this Paul speaketh, 1 Tim. 3.15. Thou must know how to behaue thy selfe in the house of God, which is the Church of the liuing God. Let vs examine our loue to the one, by our loue to the other: our loue to the kingdome of heauen, by our loue to the kingdome of grace. If we care not for the former, we shall neuer haue entrance into the latter. God must know vs to be guests in his first house, otherwise he wil neuer acknowledge vs as his friends in the second.
To the many thousands in Israel. The words in the original are, to the ten thousand thousands: a certaine number for an vncertaine. A notable description of the church of God.Doctrin [...] Whence obserue, that the people which belong to God, are many thousand thousands.The peop [...] that belo [...] to God, a [...] many tho [...] sand tho [...] sands. They are a great flocke of sheepe, they are a plentifull haruest of corne, they are a wonderfull hoste and army of men. This God promised to Abraham, Gen. 15.5. he brought him forth and said, Looke now toward heauen and tell the starres if thou be able to number them: for so shall thy seed be, Rom. 4.18. So Psal. 2.8.Psal. 72.9 11. Aske of mee the heathen for thine inheritance, and the vttermost parts of the earth for thy possession. Thus Esay prophesieth of the amplitude of ye church, Chap. 54.2.3. Enlarge the place of thy tent, &c. In the New Testament Christ telleth vs, that many shall come from the East and West, and sit downe with Abraham, and Isaac, and Iacob in the kingdome of heauen, Matth. 8.11. so that his elect children are many in number.
For first of all, the mercy of God is the Reason 1 more manifested thereby. Hee might iustly haue reiected all, because all had sinned in Adam: but the more to manifest the greatnes of his goodnesse, and the largenes of his compassions, it pleased him to call and gather together a great people, that they might take hold of his mercy, and sing of his louing kindnes to his glory.Rom 11.3 God hath concluded them all in vnbeleefe, that he might haue mercy vpon all. By nature all are alike, all vnbeleeuers, all disobedient, all miserable: the elect are no better then others by birth. He speaketh heere of beleeuers among Iewes and Gentiles. Secondly, Christ Iesus will not lose ye price of his death, neither suffer it to be void and of none effect. He died for many, and therefore many belong vnto him, as sheep of his pasture, and as members of his body. The Apostle teacheth, that by the obedience of one (not a few, but) many shall be made righteous, euen as by one mans disobedience, many were made sinners, Rom. chap, 5.19. [Page 521] And the Euangelist Saint Matthew declareth Christ in the deliuering of the Cuppe at his last Supper, said, This is my blood of the New Testament which is shed for many for the remission of sinnes: [...] 26.28. [...] 2.10. whereby he brought many sonnes to glory. Thirdly, none is able to count the number of them, which are as the starres that are innumerable, and as the sand on the sea shore. This made Balaam pronounce afterward in this booke, chap. 23.10. Who can count the dust of Iacob, and the number of the fourth part of Israel? And Iohn speaking of the number of them that were sealed, saith, he saw a great multitude which no man could number, of all nations, and kinreds, and people, and tongues, clothed in white robes and palmes in their hands. Reuel. 7.9. They must needs be many thousand thousands, seeing the number of them is without number.
Ʋse 1 The vses follow. See heere the key to open and vnlocke sundry places of holy Scripture, speaking of an vniuersality appointed vnto life and eternall glory: as where it is said, God would haue all men saued, 1 Tim. 2.4. all men to come to repentance, 2 Pet. 3.9. that Christ dyed for all, 2 Cor. 5.14. 2 Pet. 2.1: These speeches must be vnderstood of an vniuersality and generality of the elect onely: for they alone are elected, they alone are iustified, they alone are redeemed, they alone shall be glorified. They must not be vnderstood (though they speake of all) and extended to euery particular of Adams seed, nor be taken of euery particular person, but must be limited and restrained to beleeuers of all sorts and conditions; as Rom. 10.12. God is rich to all that call vpon him: and Gal. 3.22. the Scripture hath concluded all vnder sinne, that the promise of faith in Iesus Christ might be giuen (what to all? no, but) to all yt beleeue, Ioh. 11.52. There is therefore an vniuersality and a world of beleeuers, as wel as of vnbeleeuers; and they are expressed vnder the word All, because they are many in number, and consist of thousand thousands which cannot be accounted: and therefore Iohn saith, Christ is the propitiation for our sinnes, and not for ours onely, but for the sinnes of the whole world, 1. Ioh. 2.2. that is, for the sins of all the elect, and beleeuers dispersed thoroughout the world. To conclude, Christ may be said to saue all as he is said to heale all sickenesses and diseases among the people, Matth. 4.23. and 9.35. that is, some of all sortes and kinds: and as the Pharisees are said to tithe all herbes, Luk. 11.42. that is, all sorts.
Ʋse 2 Secondly, we may gather from hence, that most glorious shal the name of Christ be when all mee [...] together in one to magnifie his grace and mercy toward them, as appeareth Reu. 7.10, 11, 12. The Angels and the Elders, ascribe blessing and glory, and power, and thankesgiuing vnto God. When we shall all sing Hallelu-iah in the heauens, what a sweet and pleasant melody will this make? O how should we labour to be of this company, that we may beare our part euery one in this triumphant song? Hence it is that the Iohn saith, Reue 19.1.3. I heard a great voice of much people in heauen, saying, Alleluia, saluation, and honour, and power vnto the Lord our God: and againe they said, Alleluia! Blessed are they that accompany the Saints to sing with them, with heart and voyce Alleluia! If we be not of this communion of Saints, we cannot tune the right accent, we cannot be in the number of these sweet singers, our musicke iarreth and hath a discord in the eyes of God: he will soone find it out. Heere the godly seeme to bee thinly sowen, as wheat couered with chaffe, and so the song to consist of a few voyces onely. The corne which seemeth little while it lyeth in the heap and maketh no shew, when once the fanne hath scattered away the chaffe, it appeareth to be much in quantity: so when the Lord Iesus at his second comming shall haue fanned away all the reprobate, and blowne them by the breath of his mouth, and the power of his sentence into hell, as the doome of their deserts, then shall innumerable multitudes of the elect stand vp and lift vp their heads, because their redemption is accomplished, and cry with a loud voyce Hallelu-iah.
Thirdly, let no man be dismayed at ye great Ʋse 3 number of the wicked, and of prophane persons that couer the earth as grassehoppers, and swarme in euery place as hornets, Idolaters, heathen, barbarians and others out of the Church, together with vnbeleeuers and scorners in the Church. The Apostle saith, the whole world lyeth in wickednesse, 1 Ioh. 5.19 neuerthelesse God hath a very great people, euen a world of people that belong vnto him. Eliah could see few, when indeed there were many; when he thought he had beene left alone, what saith the answer of God vnto him, I haue reserued to my selfe seuen thousand which haue not bowed the knee to the image of Baal, Rom. 11.4. And God telleth Paul, hee had much people in one onely citie, Act. 18.10. yea, by the preaching of Peter, three thousand soules were gained vnto God in one day, Act. 2.41. Let vs not therefore be offended at the paucity or scarcity of the godly which embrace the Gospel, as if the haruest were little: neither let vs doubt of the trueth thereof, nor start backe from the profession of it because few embrace it, beleeue it, and confesse it. It hath alwayes beene the manner of men for the most part to haue respect to the greatest multitudes, and to haue the faith in respect of persons, Iam. 2.1. because they thinke it best to do as the most do, and to beleeue as ye greatest number doe, without any farther search or triall of the truth. These time-seruers and men-pleasers perswade themselues, that it is incredible and vnreasonable, that God should suffer the greatest number to run into the way of error, & to fall into the pit of destruction. This made ye Pharisees say,Ioh 7.8.49. Haue any of the rulers or of the Pharisees beleeued on him? But though these beleeue not, shall ye promise be to none effect▪ [Page 522] No doubtlesse, the Church shall abound with many children as a fruitfull mother, and shall stretch forth the curtaines of her habitations. But how then is it said to be a little flocke? and they to be few that enter into the straight gate and the narrow way? This is spoken by comparison of the vngodly & reprobate, who as they abound in euill, so they doe in multitude: and therefore Christ saith, Many are called: but few chosen, Mat. 20.16. There are many reprobates, but few elected. The Apostle saith, Though the number of the children of Israel be as the sand of the sea, yet but a remnant shall be saued, Rom. 9.27. Neuerthelesse, the people of God considered in themselues are many: wee shall not be alone, we shall haue much company to goe with vs to the kingdome of heauen.
Ʋse 4 Fourthly, iudge not rashly of particular persons, whether they be in the number of the reprobate or of the elect, whether they be vessels of mercy or vessels of wrath. This is one of the secrets of God, which is hidden from vs.Against curiosity in the affai [...]es of God. No man ought to search into the secrets of a Prince: but who shall presume to pry into the highest mysteries of God? It is enough for vs that he hath admitted vs to be of his court, howbeit he hath not made vs of his priuy counsell. To presume aboue that which we ought, is a labour like vnto his, who not contented with a knowne and safe foord, will vndertake to passe ouer the greatest riuer, where hee is ignorant of the depthes; for so doth the one lose his life, the other his iudgment and vnderstanding. We behold the Sun and enioy the light thereof, as long as we look toward it but tenderly and circumspectly: we warme our selues safely while we stand neere the fire, but if we seeke to outface the one, or enter the other, we are immediately either blinded or burned. The Apostle saith, Hath God cast away his people? no, in no wise, not any one of these which he foreknew, Rom 11. [...], 2. And elswhere he saith,1 Cor. 4.5. Iudge nothing before the time, vntill the Lord come, who will bring to light the hidden things of darknes, and make manifest the counsels of the heart. He hath many sheepe that are without and therefore we must hope the best of all, and not despaire of the conuersion of any,We are not to despaire of any mans conuersion. though they be vnbeleeuers, and vnregenerate. For the power of God is greater then our weakenesse, and his mercy is greater then our sinnes. It is in his hand to deliuer the offender out of prison, and to loose the fetters of vnbeleefe. It is our duty to pray for them vnto God, that he would giue them faith to beleeue in his onely begotten Sonne our redeemer. If the Sonne make them free, then they shall be free indeed.
Ʋse 5 Fiftly, let vs vse all good and lawful means to draw on others, seeking to winne those that are contrary minded to vs, and to vnty the cordes of sinne, whereby Satan keepeth them as bondmen in chaines of [...]ron. Wee must labour to draw them to a loue of the truth, and cast out the net of the Gospel, it may be at length we may catch some. The disciples had laboured and toiled all night, and caught nothing; yet neuerthelesse at the commandement of Christ, they were content to let downe the net, and when they had done so, they inclosed a great multitude of fishes, Luke 5.5, 6. We should be all fishers of men, especially the Ministers, but generally all, to exhort, to admonish, to teach, to stirre vp, and to instruct one anoother. Such a fisher was the woman of Samaria, who left her water pot at the well, and ranne into the city, and prouoked them to come foorth and heare the Lord Iesus, Ioh. 4.28.29. Such a fisher was Andrew, who findeth his brother Simon first, and saith vnto him, Wee haue found the Messias, which is, being interpreted, the Christ, Ioh. 1.41. and hee brought him to Iesus. And as Philip like a fish was taken with the net of Christ, verse 43. so by and by he playeth the fisher, for he findeth Nathaniel, and saith vnto him, we haue found him of whom Moses in the Law, and the Prophets did write, Iesus of Nazareth, verse 45. Happy are they that be found such fishers, and happy are they that gaine one soule to God, yea happy and thrice happy are they that as good fish are taken with the hook and bait of the Gospel.
Lastly, we are bound to praise God for the Ʋse 6 encrease of his people, & when he addeth vnto the Church such as shall be saued. When a member of the body that was without feeling, and taken as it were with a dead palsy, is quickned, and the vital spirits begin to work, all the rest of the members reioyce. So it should be with vs, when it may be said, This my brother was dead, and is aliue againe, hee was lost and is found, it is meete we should make merry and be glad, Luke 15.32. When the sheepe that went astray, is brought home into the sheepefold, why should we not reioyce? there is ioy in the presence of the Angels of God in heauen, ouer one sinner that repenteth, verse 7.10. When the hand of the Lord was with the Apostles, so that a great number beleeued and turned vnto him, they were glad, and exhorted them all, that with purpose of heart they should cleaue vnto the Lord, Act. 11.23. and 13.48. When therefore we see the Church grow in grace, and increase in number, and florish in peace, we cannot but reioyce and be glad. This is a notable signe and infallible token that we are fellow members of that body, and that the word of God hath gotten roote in our hearts. This vse is taught by the Prophet, Psal. 47.6, 7, 8, 9. Sing praises to God, sing praises, sing prayses vnto our king, sing praises; for God is the king of all the earth, and reigneth ouer the heathen, &c. The faithfull were wont to giue him thankes for the encrease of their priuate houses, much more then ought we to doe it, when the house of GOD encreaseth, and his sauing health is made known more and more. But of this doctrine see more, chap. 23.10.
CHAP. XI.
HEere beginneth the second part of the booke, [...] sec [...]nd [...] of the [...]ke. according to ye diuision obserued before: wherein we are to consider the iournies of the children of Israel, according vnto their particular murmurings against God. Of this chapter there are two parts, which are two of their murmurings, & both of them fell out in their twelfth remouing, as appeareth in the 33, chapter afterward, where their seuerall stations are particularly distinguished. The first is in the three first verses, opening vnto vs their sinne, their chastisement, and the euent thereof. The cause of their murmuring and the words of these murmurers are not expressed, but may in part be gathered from the end of the former chapter, where it appeareth they departed from Mount Sinai three daies iourney without resting or intermission, with all their luggage and portage, as it were with bag and baggage; they had rested long at the foot of the Mountaine, now therefore it is tedious and toilsome vnto them to goe so long together, so that they begin to fret and rage, to murmure and complaine against Moses, or rather against God himselfe. The iudgement followeth the sinne, and ouertaketh the sinner, for God is offended at it, and sent a fire from heauen which consumed the vttermost part of the Campe, and no doubt burnt vp many of them in the same. God hath all creatures in his owne hand, sometimes he drowneth with water, sometimes hee consumeth with fire, somtimes he infecteth with the aire, and sometimes swalloweth vp in the eatth, & neuer leaueth sinne and rebellion vnpunished, so long as there is any creature in the world to arme against the sinner. Lastly, we haue the euent and issue of all, the people cryed to Moses whom they contemned before; and he vnto God, who was intreated to spare them: and a monument both of their sinne and of Gods iudgement is described by the place which is named Taberah, that is, a burning, vpon this occasion.
First of all, let vs consider their murmuring. This is a greeuous sinne, or rather an heape of many sinnes compacted together, as pride, disdaine, vnthankfulnesse, infidelity, impatience forgetfulnesse, tempting of God, and a violent insurrection ioyned with fretting and chasing against him, and many such like corruptions. The doctrine Doctrine. from this example is this, that it is the property of carnall men,Carnall men are ready to murmure against God vpon euery occasion. whensoeuer any thing falleth not out according to their corrupt desire, to murmure against God, as Prou. 19, 3. This was the common behauiour of the discontented Israelites while they wandred in the wildernesse, and sometimes they wished they had died in Egypt, rather thē they would any way be crossed in their humours, Exod. 16, and 17, 3.
This male-contentednesse died not with Reason 1 them, for first, euery one would haue what him listeth, and regardeth not what God appointeth and approueth, Ier. 44, 16, 17, and 18 verse 12.
Secondly, euery man would haue present helpe in trouble, he cannot abide quietly to be one moment vnder the Crosse; and if it be not by and by remoued, he sheweth the corruption that is in him. We are like to him that hauing receiued a wound, will be healed presently, or else he will not be healed at all.
Thirdly, they want faith and hope to beleeue in God and to waite vpon him. Now faith is the substance of things hoped for, the euidence of things not seene, Heb. 11, 1. And if wee hope for that which we see not, we do with patience waite for it, Rom. 8, 25.
Fourthly, they deuise and inuent to themselues false causes of their crosses, and neuer enter into their owne hearts to consider the true cause, as Deut. 1, 27. Ye murmured in your tents, and said, Because the Lord hated vs, hee hath brought vs foorth out of the Land of Egypt, to deliuer vs into the hand of the Amorites to destroy vs. They should haue accused themselues and not God, they should haue confessed their owne sinnes, not haue alledged the hatred of God, which was to make that the cause which was not the cause, and not to make that to be the cause which indeed was the true cause.
The vses. This serueth iustly to reproue all Ʋse 1 such as mutter and murmure when they haue not their owne will, like waiward children that will neuer be quiet but whē their mouths are ful. How many are there that mislike their places and callings, and fret against God if he do not please them in all things? If they bee touched with pouerty, famine, sicknes, losses, or any kinde of aduersity, they are offended and discontented with the Almighty. If God send out any contagious sicknesse, or blasting, or mildew, or foule weather, &c. how do we take on and vex our selues? We are like the Israelites, we breake out into impatiency, we neuer thinke vpon our owne deseruings, nor consider we haue deserued far greater plagues [Page 524] We may say as Moses doth, The Lord heareth the murmurings of the people, Exod. 16.12. Or rather, these are like that prophane beast in the booke of the kings, when in extremity of famine,2 King 6.33. he faid, Behold, this euill commeth of the Lord, shall I attend on the Lord any longer? Some there are that smell rankly of the smoke of the Romish religion, who will seeme to cast off the Pope, but they haue tasted the leauen of superstition, and sauour strongly of Popish reliques and remnants that remaine in them; these will tell vs of the former times of olde how good they were, and what plenty they had then of all things, when they had the olde religion, but since this new learning came vp we haue had dearths and famines, and penury of all things. These are like the Iewes, Ier. 44 18. since we left off to burnt incense to the hoste of heauen, and to powre out drinke offerings vnto the same, we haue wanted all things, and haue been consumed by the sword and by the famine:Ezek. 16.17, 18, 19. Hos. 2.8. but when we burne incense to the hoste of heauen, we had plenty of vitailes, and were well, and saw no euill. Besides, I could answer them, that their pratling of plenty is a tale of idle brains, for neuer were their harder times then in the times of superstition,In Q Maries day [...]s they made bread of acornes, as some liuing can remember. and neuer were Gods blessings more plentifull thē in the daies o [...] ye Gospel. But be it al were true which they tel vs, it is a fals rule to measure true religion by the belly. Thus doe carnall men sauour nothing but carnall things, and preferre their flesh pots before Manna. Let vs therefore hearken to the counsell of the Apostle. 1 Cor. 10.10. Phil. 2.14. Against such Salomon speaketh,Eccle. 7.12. Say not thou, What is the cause that the former dayes were better then these? for thou dost not enquire wisely concerning this.
Ʋse 2 Secondly, it is our duty to beware of vnthankfulnesse, which is the mother of all murmuring. For as the Apostle biddeth vs to take heed there be not in any of vs an vnbeleeuing heart to depart away from the liuing God, so we must beware of an vnthankefull heart to depart from him, which is a capitall offence and a mother sinne,Vnthankefulnesse a mother sinne. Iob 34.18, 19. And that wee may see what an vgly and mishapen monster of many heads it is, let vs consider what deformed daughters it bringeth forth into the world, verifying the common prouerbe, Like mother, like daughter, Ezek. 16.44. First, it maketh vs to preferre base, I may say, beastly things before better, and to lift vp the earth aboue the heauen. Secondly, it bringeth hardnesse of heart, and maketh vs without feeling of good things. Thirdly, it stoppeth the course of Gods blessings, & after a sort dryeth vp his hand, that he cannot stretch it out to doe vs good. For who will bestow any thing vpon an vnthankefull person? Fourthly, it maketh vs like vntamed heifers, the more we haue, the more we spurne and kicke against God, like the pampered horse,Deut. 32.15. that lifteth vp his heel against him that feedeth him to the ful. Fiftly, it is a theefe, which taketh away all that wee haue, and euen robbeth and bereaueth as of such blessings as once we enioyed: or as a violent fire that wasteth and consumeth whatsoeuer we had gathered together. For as thankefulnesse to God vnlocketh Gods treasury, and maketh way and passage for vs to obtaine more: so vnthankefulnesse shutteth the dore that leadeth to the storehouse of his blessings, nay it fretteth away, like a canker, whatsoeuer we haue receiued already. Sixtly, it bringeth downe Gods iudgements, as it did vpon the Israelites, sometimes fire, sometimes plagues, sometimes serpents, and sometimes one iudgement and sometimes another, vntill they were all consumed: none of them escaped vnpunished. For as Salomon speaketh, Prou. 17.13. who so rewardeth euill for good, euill shall not depart from his house. Shall we sinfull wretches so reward the Lord that hath done vs good, to do him euill? Seuenthly, it blindeth our sight, and pulleth out our eyes, that we cannot discerne our owne estate, nor consider aright what we haue, it maketh vs turne the blessings of God behind vs, and to set the least crosses before vs: it maketh vs enuy at the condition of others, that they haue greater honours, riches, and liuings then wee haue. Lastly, it exasperateth men very much to see themselues to be euilly rewarded and smally regarded at their hands to whom they haue done good, as we see, 1 Sam. 25.10. and 2 Sam. 10.6.7. how much more then doth it prouoke the most High? and how carefull ought we to be to beware of so foule an euill?
Lastly, if we would auoide and preuent this Ʋse 3 sinne of murmuring to which we are so prone, we must learne to be thankefull to God for all good things, and continually call to mind yt they come from no other but from him, Ier. 5.24. Iam. 1.17. For as vnthankefulnesse is a kind of idolatry, refusing to giue honour to whom it is due; so thankefulnesse testifieth our loue, feare, faith, & hope in God, of whom we receiue all things. This duty hath many branches. For such as are thankefull must acknowledge in their hearts, and confesse with their mouthes the goodnesse of God toward them: so did the good Samaritan healed of the leprosie, Luke, chapter 17. verse 18. so doth Dauid, Psal. 66.16. Secondly, they must be patient, and well pleased with the will of God, though thereby our owne willes bee crossed and curbed. We must in silence and subiection to his holy and heauenly pleasure yeeld vp our selues and our whole life to bee ordered by him, Psal. 4.4. and 29.9. and 37.7. Esay 30.15. and giue the praise to him for them, Iob 1.21. because euen in iudgement he remembreth mercy. Hab. 3.2. in all our crosses he sheweth his loue vnto vs, and dealeth better with vs then we deserue, who might iustly cast vs into hell fire, and yet doe vs no wrong, nor giue vs iust occasion to complaine against him. Thirdly, we must be content with our [Page 525] places, callings and estates, auoiding couetousnesse and ambition, Phil. 4.11. Heb. 13.5. Fourthly, we must set our hearts constantly to obey God in pouerty & penury, in afflictions and in all aduersities, Phil. 4.12. Heb. 10.34. Fiftly, we must be ready to distribute & communicate the good blessings which wee haue receiued vnto others, knowing of whom and to what end we haue receiued them. When the fountaines of Gods mercies flow to vs, let our fountaine be dispersed abroad, and riuers of waters in the streets, Prou. 5.16. When the cloudes haue dropped downe raine and watered our land, let vs breake our bread to the hungry, and couer them that are naked. We can neuer be truely thankfull vnto God, if we be not carefull to do good to his seruants for his sake. Lastly, we must shew our selues thankefull by yeelding obedience to God, & by labouring to please him in all things. This is a reall thankefulnes, and this the Lord looketh for at our hands: this is the consummation and perfection of the former, and without it, all the rest are of none effect.
[Verse 2, 3. And the people cryed vnto Moses, &c. the fire of the Lord burnt among them, &c. and he called the name of the place Taberah. Here we see the punishment of their sinne. Obserue from hence, [...]ctrine. that among other iudgements of God, [...] is one of [...]s iudge [...]ts. fire is to be esteemed as one. Thus he destroyed Sodome and Gomorrha, Gen. 19.24. and burnt vp both cities and people. So a fire went out from the Lord and consumed Nadab and Abihu the sonnes of Aaron, because they offered strange fire, Leuit. 10.2. Eliah the Prophet did call fire from heauen, and consumed the captaines with their fifty. 1 Kin. 1.10. The like we see afterward, chap. 16.35. according to that in the Psalme, The flame burnt vp the wicked, Psal. 106.18.
Reason 1 This must be acknowledged to be a greeuous and fearefull iudgement, because we say commonly and truely, fire and water haue no mercy. And we see by neuer failing experience that it is so. Secondly, it is one of the titles of God expressing his nature, yt he is called a consuming fire, Heb. 12.29. Deut. 4.24. and 9.3.
Ʋse 1 This teacheth vs, that if it please God to lay this iudgement vpon vs at any time, whatsoeuer the meanes or instruments be whereby it commeth, whether by negligence or wilfulnesse, or by the immediat hand of God, wee must alwayes lift vp our eyes to heauen, and submit our selues with patience to him: wee must not rest in second causes, but acknowledge his prouidence, and consider what is said in this place, that the fire of the Lord consumed the campe. We must therefore no otherwise account of it.
Ʋse 2 Secondly, it is our duty in this regard to serue God acceptably with reuerence and godly feare. [...] 2.28, 29 We must take heed to our selues, lest we forget the couenant of the Lord our God; we must make no grauen image, or the likenes of any thing which he hath forbidden. [...] 4.23. It is reason we stand in feare of him that is able to destroy vs suddenly, and to arme his creatures as his souldiers to consume vs in a moment.
Thirdly, it warneth vs, that at the last day, Ʋse 3 the whole world shall be consumed with fire, and the elements shall melt with heat, and the heauens shall passe away as a scrolle. Seeing then all these things shall be dissolued,2 Pet 3.11.12 What manner of persons ought we to be in all holy conuersation and godlines, looking for, and hasting vnto the comming of the day of God! Wee neuer read nor heard of moe burning of townes & houses thē within these few yeres, testified by the continuall collections for the releefe of such persons as haue receiued losse that way. It is a lamentable sight and mooueth much commiseratiō to see a few houses consumed to ashes: these particular burnings put vs in mind of yt generall burning,Particular burnings put vs in mind of the generall burning. when all things that worldly men so much esteem, and for which they labour & gape so greedily, shalbe on fire. What should we so much delight our selues, in costly apparell bespangled with gold and siluer, or why doe we dote and set our affections so farre vpon the treasures of this life, which wee know must all be burnt vp like stubble?
Lastly, we are hereby admon [...]shed of a more Ʋse 4 terrible fire and [...]ore fearefull spectacle then all the former: for they are but as painted fires in comparison of the last fire,Esay 30.33. which the breath of the Lord, like a streame of brimstone, doth kindle. It was a fearefull fire fell vpon Sodom which burned their cities to ashes,2 Pet. 2.6. but their soules suffering the vengeance of God in eternall fire, was more fearefull.Iude ver. 7. Matth. 25.4.1. Mar. 9.44. 2 Thess. 1.8. This is called euerlasting fire, which neuer shal be quenched. Into this shall the reprobate be cast, & be tormented in those flames. These plagues are infinite, vnspeakeable, & incomprehensible: without end, without ease, without intermission, without remedy, without profit. Other iudgmēts haue some good vse, & many times bring profit to the sufferers after they haue been exercised by them, but these shall bring none at al: there shalbe weeping & gnashing of teeth.
Againe, when the people first murmured, God did not punish them, as appeareth in the booke of Exodus, they had not yet receiued ye law: but after the law was giuen, & knowledg shined as a candle in their hearts to direct thē, God spared them not, but entred into iudgement with them so soon as they sinned against him. We learne hereby, Doctrine. that knowledge & the light of Gods word receiued into our hearts, encreaseth sin and iudgement.Knowledge encreaseth sin and iudgment. The seruant that knew his masters will, and did not prepare himselfe to do according to his will shal be beaten with many stripes: so saith Christ of the Iewes,Luke 12.47. If I had not come and spoken vnto them, they had not had sin: but now they haue no cloake for their sinne. For ignorance doth in some sort excuse, that is, make the sin not to be so great. Again, Reason 1 all colour and excuse is taken from such as haue the meanes of knowledge,Ioh. 15.22. Luke 12 48. they cannot [Page 526] say they knew not:Ioh. 12.48. the word shal iudge them at the last day which they haue heard. This then teacheth, that none sin more greeuously then such as liue in the bosome of the Church, heare his word, and receiue his Sacraments. It had been better for them that they had neuer knowne the way of righteousnesse, then after they haue knowne it,2 Pet. 2 22. to turne from the holy commandement deliuered vnto them, and the last state of that man is worse then the first.Matth. 12.45. Againe, marke from hence the cause, why iudgment beginneth at the house of God,1 Pet 4.17. 1 Cor. 11.32. because here is ye greatest light, here God hath vouchsafed the greatest mercy, heere he hath rained vpon his owne city, while other places remained dry and withered. As then they haue tasted the greatest mercies, so they must be touched with the sorest iudgments.Deut. 28.15. Lastly, it standeth the Church in hand and euery true beleeuer, to walk as wisely in the day, redeeming the time,Ephes. 4 15.16 because the daies are euill. If ye word do not worke our conuersion, it shall further our condemnation, and wee make our selues two-fold more the children of hel then others that haue not been partakers of such graces.
[He called the name of the place Taberah.] God doth not content himself to punish their murmuring, but setteth vp a memorial or monument of their sinne, tha [...] others might be taught and instructed by it to feare, by giuing a new name to the place where the sinne was committed, calling it Taberah, that is, a consumption or a burning. The like we see afterward in this chap. ver. 34. Doctrine. Learne from these examples,The iudgements of God are both punishments and instructions. that the iudgements of God which befall to men, are not only punishments to the sufferers and offenders, but also documents and instructions to all others that behold thē, know them, and heare of them. The punishments of God inflicted vpon one doe serue to admonish and instruct another. Abraham is commended that he would teach his seruants and houshold to keepe the way of the Lord, and to do iustice & iudgment,Gen. 18.19. when he heard of the destruction of Sodome and Gomorrha. The Lord chargeth, that the idolater should not be spared, but stoned with stones, that seeketh to entise others secretly to serue other gods, that all Israel may heare and feare, and do no more any such wickednes.Deut. 13.10, 11. Luke 13.2.3. and 17. [...]2 So the iudgments that fell vpon the Galileans, and those that perished by the fall of the tower, serued as examples and Sermons of repentance. The like we see in Deuteronomy, Deu 22.9. 1 Cor. 10.10, 11. & they were written for our admonition, &c. Iud. ver. 7.
Reason 1 This is the end of his iudgements, he worketh them to this end and purpose, and therefore they must be instructions to vs. A few were smitten (saith Cyprian) that others might be warned by their example. As in a family the master will not passe by that which the seruant committeth, because it may be a warning to the rest, that they might heare and see and commit no such thing, as we shewed before out of Deuteronomy. Some are punished, that others might not be punished. Secondly, whatsoeuer was written before hand, was written for our instruction,Rom. 15.4. that we might receiue benefit thereby vpon whom the ends of the world are come; as it oftentimes happeneth in states that are well gouerned, where we see not onely malefactors executed, but gibbets erected, and other monuments set vp in the high wayes, to the benefit of those that passe by and come after, that they beholding what befell to such wicked offenders, might not transgresse in the same manner.
This serueth to checke and controll the sacriledge Vse 3 of the Church of Rome, who keepe backe these examples from the knowledge of the people of God. They cānot abide ye Scriptures should be common, and therefore doe hinder what they can, & forbid them to know these iudgments. The Apostle wold not haue any in the Church ignorant of them,1 Cor. 10.1. but these keepe away the key of diuine knowledge which openeth the gate of Gods kingdome, neither entring themselues,Luke 11.5 [...] nor suffring those that would enter. The Priests in the Law were commanded to reade the Scriptures to all the people in their own language: but these keep them & reade them in a strange tongue, because none should vnderstand them: or if they be in their owne tongue, they haue so mingled them with strange words and phrases that the people are neuer the wiser nor ye better. And if any in reuerence and humility seek to vnderstand them, and shew and desire them to be acquainted with them, they shall bee so terrified and discouraged, that they are not able to make any profit by them to themselues, or receiue any comfort from them. These are like to those couetous wretches yt withholde corne from ye people in time of famine, whom God and the people may iustly curse.
Secondly, this reproueth those that are ignorant, Vse 2 wilfully ignorant, and will not know nor learne the examples yt God hath set down in his word. For if they be iustly condemned that will not haue them knowne, then cannot they be excused that care as little to haue thē learned. Woe then to the times & ages wherin we liue. For though we may see and reade, and heare and know sundry examples of Gods fearefull iudgements, both in the word & out of the word, yet for the most part we want care and conscience to make profit and benefit by them. The iudgements of God are before our eyes, yet they are for the most part but nine daies wonder, nay rather nine houres wonder, for they are soone forgotten and out of mind. We turne them to another end then that for which God sent them among vs. We are ready to blesse our selues in our sinnes,Esay 26. because the like falleth not vpon vs, and to censure others to be grieuous sinners. Whosoeuer therefore do not make vse and benefit by the iudgments of God, shall they escape? No verily, they shall beare their condemnation: for it cannot stand with the honor of God to suffer [Page 527] them to abuse his mercy, & to contemn his iustice. For as it standeth not with the honour of a state to suffer any person to race and deface the monuments of their iustice that they haue set vp, and therefore he wc doth it shall be seuerely punished; so certainly God wil maintain his own honor, and get him glorie in the confusion and destruction of all those yt make no vse of his iudgements, his hand shall finde them out, and come sodainly as a whirlwinde vpon their heads.
Vse 3 Thirdly, it is our duty to learne by his seuerall iudgements what he would haue vs to do, forasmuch as hee sendeth them home to our doores, nay to our hearts and consciences for instruction sake. Euery iudgement is a reall sermon of repentance. [...]s iudge [...]s are as [...]mon of [...]ntance. As it is a sinne for a man to go to a sermon & profite nothing, neither in knowledge, nor in faith, nor in obedience, to be neither confirmed in the truth, nor preserued from error, nor raised vp with comfort: so is it a grieuous sinne for any in his corruption to behold the hand of God striking & punishing, and securely to passe by it, & not learne some good instruction from it. Euerie iudgement of God must be to vs as a schoolemaster to teach vs somewhat, and wee should be as schollers ready to learne by that lesson. But what should a man learne by iudgements wil some say? [...]ect. I answer, [...]wer. that by euerie iudgement we must learne this point, that they are as a sermon preaching to vs against that sinne for which that man was punished & smitten which lieth vnder the iudgement. All parents must learn what befell to old Eli for winking at the faults of his children and sparing of thē, or else certainly they shall answer for it, hee brake his necke and died, for hee fell from off the seate backward on which he sate, 1 Sa. 4, 18. See the iudgement which befell to him yt gathered sticks on the Sabbath day, ch. 15, 35 to teach vs to beware of the contempt of it. Mark what be fell to Ieroboam, hee lost the vse of his hand for a time which hee stretched out to offer violence to the prophet of the Lord: we must therefore take heed of this, that wee lift not vp our hands against his seruants. To be short, let vs set before vs the examples of Cain that hated his brother, of Cham that mocked his father, of Ananias & Sapphira that dissembled with God, of Iudas that betraied his master, of Eutychus that slept at the Sermon of Paul: by these and such like we must bee admonished to auoid maliciousnesse, mocking, hypocrisie, couetousnes, and drowsie affections when we come to heare. We must learne good out of the euils which befell all these: Cain and Cham were both accursed: Ananias and Sapphira were stricken with sodain death, Iudas hanged himself, [...] [...], 11. and [...] 4. Mat. 27, [...]cts 5, 5.10. [...] 20. and Eutychus was taken vp for dead. If from these examples we do not learn some instruction, doubtlesse it shall turn to our greater condemnation. Thus much of their first murmuring.
[Ver. 4, 5, 6, 7, 8, 9. The second murmuring followeth, which is the second part of ye chap. handled to the end thereof: wherein obserue 3 things. First the peoples blasphemie against God, lusting after flesh and loathing Manna. Secondly, the communication betweene Moses & God touching their murmuring. Thirdly, the issue and euent of al, containing the execution of Gods wil after the communication was ended. The murmuring is amplified by yt occasion, by the manner by the substance and effect thereof, and lastly by the greatnesse of their sin and offence: all which are set downe at large, both that the iustice of God in punishing of them might be cleered, and his gracious goodnesse in sparing and pardoning of them might be manifested.
The occasion of this sin which is the first circumstance, arose from the multitude of the Egyptians that came out of Egypt,Exod. 12, 38. and ioyned themselues to the people of God. Now albeit they had left Egypt when they saw ye plagues that fell vpon it, yet they sauoured still of the Egyptian manners, and longed after their Egyptian diet, they lust after flesh, and gaue great offence to the people of God, they laid a stumbling block before them & caused many of them to fall, yt they neuer rose vp againe.
Their sin is ex [...]ressed in these words, Who shall giue vs flesh to eate? Then they remembred their former life in Egypt, when they did fill their bellies with store of fish, and did eat Cucumbers and Melons, Leeks, Onions and garlick, which they preferd before the most heauenly meate and Manna bestowed vpon them in great plenty. Nay, they shew themselues to be so bewitched with these Egyptian trickes, and besotted with the desire of their former food, that their soules euen pined away and consumed euery day, as if they had bin vtterly famished: so that they cried out, Wee can see nothing but Manna. In this their sin, that we may see it in his true colours, & iudge of it accordingly, obserue these particulars. First, a manifest contempt of Gods ordinance, for they do point it out as it were with the finger, and say there is nothing at all besides this Manna before our eyes. Secondly, they must haue their eyes satisfied as wel as their bellies filled. It could not content them to haue their necessity supplied, they must also haue their sight pleased: such was their wantonnesse, intemperance, vnthankfulnes, and loathing of that meate wherewith God did diet them. Thirdly, here is a notable tempting of God, as Psal. 78.18. they tempted God in their harts, in requiring meat for their lusts: they wold try his power what he could do; he must waite vpon them, and doe whatsoeuer it pleased them to enioyne and appoint vnto him. Fourthly, blasphemy against God and open contempt of him, setting him at nought, They spake against God, they said, Psal. 78, 18. Can God furnish a table in the Wildernes? For could they more blaspheme God, or flie in his face with opprobrious speeches, then to charge and accuse him of pining away [Page 528] his people and staruing of them? Fiftly, a vilifying & contemning of their deliuerance out of Egypt: they had forgotten the bondage of their persons, the cruelty of Pharaoh, the beating of their officers, & the destruction of their children: they renew their old complaint wc they vttered more euidently, Exod. 16, 3. O that wee had dyed by the hand of the Lord in th [...] Land of Egypt, when we sate by the fleshpots, when we did eate bread our bellies full. As if they shold say, we care not for our departure and deliuerance out of Egypt, we think not our selus any way beholding to God for it: for then it was better with vs then at this present. Sixtly, they loath their present estate of present blessings, though they had store of Manna, and had not experience of any want, yet they must haue their dainty and delicate food, like tumultuous and rebellious subiects that alwaies are weary of the present state.Thucid lib. 1. lib. belli pelopon. Seuenthly, they shew their intemperance and concupiscence, lusting after the worse, whē they had the better, of which the Apostle saith, We should not lust after euill things, 1 Cor. 10.6. as they lusted. For this cause euen to lay open the greatnesse of their sinne, doth Moses sundry waies describe this Manna,Plin. lib. 12. nat. hist. cap. 9. by the similitude of it, it was like Coriander seed; by the colour of it, as B [...]elium, that is, like the gum of that tree. For it is a tree of the bignesse of an Oliue, whereof Arabia hath great plenty, which yeeldeth a certaine gum sweet to smell,Plaut. in curcul. Histor. of the world. l. 1. c. 3. but bitter in taste. It is farther also described by the sundry vses of it, by the taste of it, and that it came to them without any labour or pain-taking, except in the gathering onely, for God did send it downe with ye dew euery night, as we reade at large. Exod. 16.
Out of this diuision thus sorted into his parts, arise sundry instructions, part whereof I will onely point out. And first behold & wonder, and be astonished, how quickly they sin againe. They had bin chastened immediately before, the fire entring vpon the hindermost of their tents,Pelarg. comme. in sacros Num. was scarse quenched, the footsteps of that fearefull burning might yet bee traced out, and the smoke thereof was fresh in their eies, yet they fall to lusting and murmuring againe.Doctrine. Sinne is dangerous. Quà data porta ruit. Virgil lib 1. Obserue therefore and marke it well, that the entertainment of sin is dangerous. It is not satisfied with the first committing, it goeth and groweth on apace, the practise of one maketh way for another, and openeth the gates wide to all wickednes, Whē sin is suffred to take roote, it buddeth by and by, and beareth fruite which is more bitter then gall. And no maruaile: for God leaueth such Reason 1 to themselues, yt they commit sin with greedines. Such is his iustice, that he will withdraw from them, when once they forsake him, all meanes that should do thē good, yt they abuse them no longer, and he will punish sinne with sin, the first with a second and the second with falling into a third. Sin is like the infant that is in the mothers wombe, where it groweth by little and little vnto the birth, [...]am. 1.15. and neuer stayeth till it come to perfection. This must Vse 1 teach vs, that there is no dalying with sin, it is not barren, but very fruitfull. Many think they may stretch their conscience a litle, and make bold with God and his law for once, but they deceiue themselues, for they sow that seede wc in short time will spring vp and grow a monster. For as the sluggard saith, yet a little more sleepe: so the sinner saith, yet a little more sin. He is like the couetous man yt saith euermore Bring, bring: and as he thinketh he neuer encreaseth his substance enough, so the sinner supposeth he neuer encreaseth his sin enough. This will bite as a serpent in the end, though it delighteth in the beginning. Againe, it teacheth vs to acknowledge Gods great mercy toward his children, in staying them back that they goe not forward being once entred into the practise of it. When Paul would haue entred in among the furious people, it might haue cost his life, if the disciples had let him alone, howbeit they suffered him not, Act. 19.30. So if God should suffer vs to runne on, it might cost vs our liues, and cause vs to bee condemned with the world. When we open a port and passage for sinne, wee are as a man that is falling or rouling downe a very high mountaine, how can he escape death, except he be stayed by a very strong hand? So is it with vs, if once we make a breach into our conscience, it is vnpossible to stop it, if God himselfe do not set to his hand. If he take the matter in hand, and determine to shew mercy vpon the poore perishing soule that beginneth to suffer shipwracke, though we had one foote in hel, he can bring vs backe again. And how should not that soule so deliuered, and seeing the snare of death and hell broken, and hauing experience of the power and mercy of God in raising him to life, but in a sweet feeling of them cry out, Blessed be the Lord, who hath not giuen me as a prey vnto their teeth, Psal. 124.6. and againe, My helpe is in the Name of the Lord, who made heauen and earth, ver. 8. This mercy is the greater, both because it is rare: for not one among an hundred maketh vp the breach, that sinne hath made: and because it is wholly gracious and freely bestowed, the sinner deseruing to be forsaken vtterly who hath fearefully forsaken God. God hath fast hold vpon all that are his from their election,Ier. 14.7. and therefore hee will neuer withdraw his hand from them, nor suffer them to be drowned. Lastly, it must be our care to stop the beginnings of sinne, Iosh. 24.14.15. and then we shall be sure it will neuer come to perfection.
Againe, these murmuring Egyptians, seeing the mighty works and miracles of God in Egypt, would needs become proselites, they ioyne themselues to the people of God, and seeme so forward that they forsake their idolatry, their countrey, and kinred, their owne people, and their fathers house: neuerthelesse they starte backe as a deceitefull bow, and they reuolt backe to their olde manners, [Page 529] as dogs to their vomit, and as swine to their former mire & filthinesse. [...]ctrine. [...] are in [...] profession [...] are not [...] members [...] church Wherby we learne, that many are in the profession of the faith, which are not indeed faithfull, neither true members of the Church, as wee see in Ismael. Gen. 21, 9. and Caine, chap. 4, 3. there are many temporizers that beleeue for a season, Luk. 8, 13. Others are offended, and fall away, Iohn 6, 66. Such professe that they know GOD, but they deny him in their workes, and become abhominable and disobedient, Tit. 1, ver. 16. 1 Iohn 2, vers. 19. And no maruaile: for many loue the praise of the world more then the praise of God, and neuer had found rooting▪ and therefore though they go farre in ye right way▪ yet they returne backe, and are neuer the neerer, nay, they are set farther off then euer they were. The Church had alwaies such, all are not the true seed of Abraham, that are of Abraham: neither the Israel of God that came of Israel. Good fish and bad fish are taken in the net, Math. 13, and good wheate and Vse 1 chaffe are mingled together. This teacheth vs good vses. First, that it is not enough to saluation, or sufficient to entitle vs to Gods kingdome, to make an outward profession. The diuell himselfe may this way go as farre as the best, for Satan can transforme himselfe into an Angell of light, 2 Cor. 11, 14. & a wolfe may put on a sheepes skinne, Math. 7, 15. Yea, a Parot and an Ape can imitate: and therefore trust not too much to the outwarde appearance and profession, if thou goe no farther, neither account it sufficient that thou art baptized, and made partaker of the Word and Sacraments, and of the praiers of the church: this is no better then to trust in lying words which shall not profit nor prosper, Ier. 7, 4. Secondly, we must ioyn to our profession, sanctification and holinesse of life, Ier. 7, 5. Such as content themselues with outwarde shewes, are like the tree that hath leaues without fruite, & are ranke hypocrites, like weeds that grow among good herbes. God hath chosen and redeemed vs that wee should bee holy, Eph. 1, 4. Luke 68, 75. The condition of such is no better then of the heathen and infidels, Math. 5, 20. Nay it is not so good. Lastly, let vs heereby try and proue whether we be in the faith or not, 2 Cor. 13, 5. Many liue in the Church that neuer examine themselues whether they be of the Church, nor consider that they may deceiue themselues & many others, forasmuch as an hypocrite and a reprobate may go farre in christian religion. Many haue in them the first beginnings of christian religion, as it were the foundation of a building, and there they stand at a stay: but wee must build forward, vntill the spirituall building be perfected. It is not enough to runne, except we obtaine the prize. He that doth perseuere to the end, shall be saued: and he that is faithfull to the death, [...]trine. [...] euil man [...]pteth a [...]er. shall receiue the crowne of life. Moreouer see heere, how the Israelites are led by the example of the Egyptians, to murmure with them, and therfore one euill person entiseth, corrupteth, and infecteth another, as Eue did Adam, and the serpent did Eue: Prou. 13, 20. Psal. 106, 35, 36, 39. For sin is as leauen;2 Tim. 2, 17. 1 Cor. 5, 6. and as a contagious disease.
Woe therefore to the world because of offences; Vse 1 Mat. 18, 6.8. and they are pronounced to be accursed that lay a stumbling block before the blinde, to make them to fal, Deut. 27. Againe, we must haue no fellowship with the vnfruitfull workes of darknesse; neither bee companions with them, Eph. 5, 7, 11. 1 Cor. 5, 11. We must come out from among them, and separate our selues from them, & touch no vncleane thing, 2 Cor. 6, 17. and then will God receiue vs as his children, & be a Father to vs. Moreouer, all obstinate persons that giue offence, should be banished out of the Church,1 Cor. 5.6, 7. lest as scabbed sheep they infect the rest of the flocke. The leapers were not suffered to dwell among men, but turned out of the Citty, and dwelt apart by themselues. And wherefore was this? to auoide the infection of the body. How much more then ought such as haue a spirituall leprosie vpon them, be kept from the company of others, lest they bring first infection, and after destruction vpon soule & body? Furthermore, it excuseth not to say, I haue learned it of others, they were the authors and beginners of the sin. What did it auaile the Israelites to fall by the example and allurement of the Egyptians, or by their counsell and perswasion? For it was their owne lust that carried them away headlong. God punisheth all such as commit euill, or any way consent vnto it, Rom. 1, 32. So God in the beginning punished the diuel, the man, & the woman, because all sinned, albeit one by the perswasion of another. Lastly, it condemneth those that glory in their strength, that nothing can make them worse, no time, no place, no persons, no perswasions, no company. They say, no man shall be able to peruert them, or seduce them, or infect them. Are these men better then Adam when he was in the garden? if his place could not protect him, nor his innocency keepe him, they may iustly feare that other places may infect them much rather. Salomon was no foole, nay he was endued with great wisedome, and beloued of his God,Neh. 13, 26. yet being too familiar with Idolaters, he was ouertaken with Idolatry, and became a great Idolater, and his outlandish women caused him to sin. Or are they better then Peter, who made a most worthy confession of Christ? yet being among a crew of prophane persons, he was brought to deny his Master, nay in a manner his owne saluatiō. Be not therfore deceiued, rather feare thine owne weaknes then boast of thy strength.
[Ver. 5, 6. We remember the fish that we did eate in Egypt freely, the cucumbers, &c. But now our soule is dried away, &c. In these words we see how carnall men conceiue carnal things. They prefer their trash before Manna, as if corne being found out, men should loue acorns better [Page 530] then corne.Doctrine. Carnal men prefer transitory things before heauenly. The doctrine from hence is this, that the transitory things of this world, are preferred by carnall minded men before heauenly things. The Iewes preferred their priuate commodities before the building of the Temple, Hag. 1, 2. So did Esau, Hebr. 12, 16, 17. who is therfore branded of the holy ghost to be a prophane person. So did the Gadarens Matth. 8, 34. We haue many examples of this nature, Iudas, Demas, the yongman in the gofpell that came to Christ, howbeit he went away sorrowfull from him, for if he might not keepe his possession, he would none of Religion. And the Reasons are plaine.
Reason 1 For they that are carnall are carnally minded, they are nothing else but a lump of flesh, from whence nothing can proceede, but that which is corrupt, Io. 3, 6. Secondly, they haue no taste at all of spirituall things, as of grace, of heauen, of saluation, of eternall life. No maruell therefore if these be vile and nought worth in their eyes, and the other preferred before them, because where the treasure is▪ there wil the hart be also, Mat. 6, 21. Col. 3, 2.
The vses follow. First, see the dangerous estate Vse 1 of carnall men, and how hard it is for a rich man to enter into the kingdome of God, Mat. 19, 23. It is easier for a Camel to go through the eye of a Needle, then for a rich man to enter into the kingdome of God. verse 24. Rich men are thought of the world to be the happiest men in the world: howbeit they stand in a slippery place, and their estate dangerous, if they watch not narrowly ouer themselues. This appeareth in the example of the rich glutton, Luke 16, 19. he could finde no time to search the Law and the Prophets, he was altogether drowned and drunken in his delights, he was corrupted and carried away with pompe and vanity; finally, he forgate and contemned the poore. So was it with him that would pull down his barnes and build new, and thought of nothing but of the earth: he said to himself, applauding his owne happinesse, Soule, thou hast much goods laid vp for many yeeres, take thine ease, eate, drinke, and be merry, Luke 12, 19. This was the cause that mooued Agur to desire of God not to giue him riches, least he be full & deny the Lord, and say, Who is the Lord? Pro. 30, 8.9. Such as set their hearts vpon the vanities of the world, doe commonly neglect heauenly things, and by little and little waxe cold in them. Riches are compared to thorns; if then our hearts be not well fenced & countergarded, we shall be hurt by them. Therefore doeth Christ denounce a woe against all carnall richmen, because they haue receyued their consolation already, Luke 6, 24. They must looke for no further reward.
Secondly, wee must not be immoderate in Vse 2 seeking after them, neither be idolaters in trusting in them. What was it that destroied the Sodomits? was it not abundance of all things? was it not excesse and superfluity? Eze. 16.49. Let vs be contented with our estate whatsoeuer it bee: for a little with a quiet conscience and a true heart to God, is better then a fatte stalled Oxe. Let vs pray for conuenient food, and vse this world as though we vsed it not, for the fashion thereof fadeth away, 1 Ioh. 2, 17. Let our conuersation be in heauen, Phil, 3, 19. Let not our hearts bee bewitched and besotted with these things, that wee may depart hence in peace when God shall call vs, and so bee the Lords in life and death. It is no profit to win the whole world with the losse of our owne soules, Mat. 16.26.
Lastly, let it be our study to preferre as best Vse 3 of al, the best things. They are no better then fooles that would preferre rotten wood that shineth in the night, before the finest and purest gold of Ophyr. And who doth not willingly yeeld and confesse the folly of these Egyptians, that made more reckoning of their grosse feeding and fogging in of garlicke, and Onions, and Cucumbers, and such like grazing▪ then of that excellent & precious Manna which came from heauen? We are ready to sit in iudgement vpon these, and to condemne them: but how many are there of vs that are like vnto them? I dare boldly affirme and auouch, that the greatest sort of men are such Egyptians, and do daily practise such Egyptian tricks: making more account of this life thē of the life to come; of man more then of God, of ye earth more then of heauen. Let not therefore temporall things dazle our eies, to make vs senslesse as blocks. If rotten things shine, it is but in the dark, and in the night; and if these transitory riches do besot any, it is such as are blind and cannot see the glory and beauty of the world to come: wc if we could behold with the inward eies of a sanctified mind, it would wholly possesse and carry vs into a loue & admiration of it. But such as are nothing but a lumpe of flesh, can sauour nothing but of the flesh. All their cares and cogitations are spent about the world: their hands and harts are full of it, yt they leaue no roome for better things. Tel these men neuer somuch of religion, of the word of God, & the fear of his name, you sing a song to a deafe man: by and by they reply, Who wil shew vs any good? that is, any profit:Psal 4.6. they care for nothing els but for the flesh-pots. It is most strange to consider that the life of man, wc should bee spent chiefly to prouide for the soule which is immortal, yet this for the most part is the least of our thoughts. We are altogether plodding about getting of riches, and prouiding for the body and the belly, which are framed of the earth and dust.Gen. 3, 1 [...] 18, 27. Iob 4, 15. We dwell in houses of clay, & our eies do euery where behold the vncertainty and vnstability of them, yet we cheefely prize and pamper this vassall and slaue of death, and forget vtterly, or remember at leysure the soule, and cast all our hopes on the peace which we trust to make at the parting, which is an high presumption, & no better then a laughing of God to scorn. And when we haue done all, and gotten store [Page 531] of goods, what comfort shall they minister at the last day? for all this is but with the Egyptians to striue for onyons and garlike, it is no better. And when the body must turne to the earth, & we must lay downe this Tabernacle, whose foundation is in the dust, what good will our onyons and garlike do vs? Wil not a little Manna at that day, stored vp, stand vs in more stead, and bring greater comfort to the soule, then to sit by these flesh pots of Egypt? Alas my brethren, all ye wealth of this world, if we could heape it vp together, is no better then onyons and garlike in comparison of spirituall things. Why then should we exalt the body so high, which must lye so low, and returne to dust and ashes, and in the meane season neglect the soule, which shall liue (when the body is dead and rotten) either in euerlasting life, or in euerlasting fire? Such notwithstanding is our madnes, that all the stir which here we make, is for onyons and garlike. Wee labour for nothing but for the belly & meats, and yet God shall destroy both it and them. [...]or. 6, 13. The rich man is said to fare deliciously euery day, howbeit hee made ill prouision for his soule, [...] 16, 23. [...] 12, 20 for it was carried to hell and torments.
Ver. 7, 7, 9. To enlarge and set forth the sin of these prophane persons, Moses dcscribeth what this Manna was. It was not a naturall Meteore vsuall & common in those quarters, [...]. lib. 3. [...]. cap. 1. as many haue imagined. For this fell among them euery part of the yeare, winter & summer and that alike. It serued to satisfie many thousands. It fell not at all vpon ye Sabbath day: howbeit on the sixt day fell twice so much as there did ordinarily other daies. If it were kept vntill the next mourning, it putrified, but reserued on the sixt day, it rotted not, but serued them for their vse vpon the seuenth day. Nothing could hinder the comming or falling of it, [...]. in Moses, in [...]. 16. nor frost nor raine, nor heate, nor cold, but this blessing of God alwayes accompanied them whither soeuer they went. When they were entred into the possession of the Land of promise, then it ceased, but not before. Lastly, Aaron was commanded to keepe a pot full of it for a memoriall of this miraculous worke of God, and it rotted not nor stanke. It is called the bread of Angels, [...] Manna [...]lled the [...]d of An [...]. Psal. 78, 25. not that the Angels do eate any corporall or materiall food, beeing themselues spirits, but because of the excellency of it, or because the Angels were Gods instruments in preparing of it. It was food not onely for the body, but for the soule: it was both a visible Manna and an inuisible, both open and hidden, both earthly and heauenly. This was a type and figure of Christ the true bread that came downe from heauen. 1 Cor. 10, 3. Iohn 6, ver. 33, 35. It was a type of the word which is the foode of our soules. Hebrewes 5, verses 13, 14. as also of the sacraments by which we are nourished 1 Corinth. chapter 10, v. 3. These three are right Angels food, dainty and delicious fare, sweeter then wafers made of hony, or of the best confection that the Apothecary can aff [...]ord.Doctrine. God hath prouided a very large and liberal diet for his children. This teacheth vs, that God hath prouided a very large and liberall diet, yea most excellent & dainty fare to nourish his children. The heauenly blessings of God contained in his word, the exercises of our religion, the holy sacraments, especially the Lord Iesus himselfe ye bread of life, whom whosoeuer eateth hath eternal life abiding in him, are costly, plentifull, and heauenly feasts, the meanes of spirituall nourishment and encrease to his seruants, which God hath ordained for his sonnes and daughters. The Prophet speaking of the soules prouision, which God our good Shepheard maketh for the sheepe of his pasture, saith,Psal. 23, 5. Thou preparest a Table before me, &c: my cup runneth ouer. Thus is wisedome the Sonne of God broght in by Salomon, to haue killed her beasts, to haue mingled her wine, and to haue furnished her Table, Prou. 9, verse 2. Come eate of my bread and drinke of the wine which I haue mingled, verse 5. And Math. 22, verse 4. the Kings seruants call the guests, and tell them, he hath prepared his dinner, his oxen and his fatlings are killed, and all things are ready. So the Prophet speaketh, Esay 25, 6. and Christ himselfe, Luke 14, verse 16. and Psalm. 36, 19. So then, the soules food & fare is notable good cheere the best that euer was tasted.
For these heauenly blessings and this sustenance Reason 1 for the soule, doth as fully sustaine and satisfie, nourish and maintaine the state and strength of the soule, as any outward prouision doth or can do the body, Iohn 6, 54, 55, 56. My flesh is meate indeed, and my blood is drinke indeed, that is, they haue thē same nature to our soules, which meate and drinke haue to our bodies.
Secondly, in these and by these is prouision Reason 2 to satisfie all sorts: in the word is sincere milke for children and strong meate for men of riper age, Hebrewes, chapter 5. Christ is hidden Manna which all did gather, and were fed and nourished by it: it feedeth small and great.
Thirdly, the prouision of God is farre better then all earthly prouision. This food is Reason 3 perpetuall, the word of the Lord endureth for euer, 1 Pet. 1.23. In eating of this food there is no danger of surfet and excesse. This is durable meate, it liueth for euer, and maketh vs liue for euer: who so eateth of it and digesteth it, shall neuer perish for hunger, and who so drinketh of this, shall neuer thirst againe. It is therefore Gods ordinance, that his children and houshold seruants should be largely and liberally prouided for, to haue euery one of them a full meale.
The vses. From hence it followeth, that the soule hath alwayes very great neede of Vse 1 food and sustenance as well as the body, and will perish for hunger and die for thirst, euen eternally, through want of spirituall food, as [Page 534] [...] [Page 535] [...] [Page 530] [...] [Page 531] [...] [Page 532] well as the body for want of temporall food. The soule hath her diet, as well as the body, & the strength of it is maintained by the bread of life, as well as the state of the body by the bread of wheat. How many are there among vs that consider not these things, or at least care not for them! Many there are that haue fat and lusty bodies, that haue plenty of outward things, who notwithstanding haue poore, leane, and pining soules, euen ready to starue, and to be famished, and to giue vp the ghost. For as the wise Salomon teacheth, Prou. 29, 18. Where there is no vision, the people perish. And the Prophet threatneth a greater famine of the word, and more dangerous, then the famine of bread, or the thirst for water, Amos 8, 11. If then we be content to take paines and to trauaile farre for this earthly food, as we see in Iacob, when he and his family wanted corne: how much more ought we to labour for the bread that endureth to euerlasting life?
Vse 2 Secondly, we should come to the house of God with hungry and thirsty soules. We must resort to the Word and Sacraments, and to all the holy ordinances of God, as an hungry person doth to a good feast, Esay 55, 1. Ioh. 7, 37. Reuel. 22, 17. 1 Pet. 2, 2. Let it be with vs as with Dauid, 2 Sam. 23, 15. he longed greatly, and said, Oh that one would giue me drinke of the water of the well of Bethlehem, which is by the gate! Where there is no desire of grace, there is no grace. The faithfull haue alwaies testified their desire, Ps. 42, 1. The Prophet felt the sweetnesse of the word and sacraments, & testifieth often what a goodly taste he found in him, as Psal. 119, 103, & 19, 10. How sweet are thy words vnto my taste, yea sweeter then hony vnto my mouth! He that is sicke, findeth no taste in any thing, the purest hony is bitter vnto him: but he that hath a good taste and is in health of body, iudgeth and findeth it otherwise. So if our soule be in health, it findeth the word to bee sweeter then the hony and the hony combe, and more to bee desired then gold, yea then much fine gold. Haue we then no taste in the word? doth it not rellish with vs? then most certaine it is we are soule-sicke, we are sicke at the hart: it is high time to run & poste with all speed to the Physition Christ Iesus, to restore this taste to vs which we haue lost, or to bestow it vpō vs if we neuer enioyed it. How irkesome is it for a man to haue no taste in his meate and drinke! Elihu saith, The eare trieth words, Iob 34, 3. as the mouth tasteth meat. But we should thinke it a thousand times more troublesome, to haue no taste of the good word of God, as if it were no meate for vs. The Manna described in this place, which figured out the word, is compared for the taste & sweetnesse, to wafers made with hony, Exod. 16, 31. How then shall we thinke our selues well, and whole, & in good health, when we haue no more taste in it then is in the white of an egge?
Vse 3 Thirdly, heere is comfort to all those that are poore christians, which haue little store at home, hard fare, bare bread, smal drinke, and a thin diet al ye yeare. Let vs cheere vp our harts and refresh our spirits with this consideratiō, that albeit we haue a scanty meale at home, yet there is plentiful prouision in Gods house. We haue much matter of great reioycing, that although there be great difference in fare and furniture betweene the rich mans table & the poor mans, yet the priuiledges of Gods house are common to them both, the poore hath as good interest in them as the rich, yea sometimes a better portion, if he make greater vse of them, and take more benefit by them. The poore are admitted to Gods table, albeit they be not to the table of the rich, & haue accesse vnto his house and to his presence, where is fulnesse of ioy and pleasure for euermore, and this their ioy shall no man take from thē. Nay such as haue riches and plenty at al times of al things, which haue their tables furnished at home with variety of dainty dishes, & are serued in with sundry courses of most choise meates, euen they must make account yt their best fare is in the Church of God, & prefer it farre before the other: otherwise they iudge not aright betweene soule & body,Psal 63, 5, [...] 65, 4. betweene meat and meat, betweene house and house.
Fourthly, this serueth to reproue papists, Ministers, & people. For first it meeteth with Vse 4 the popish diet, that bar the people from the cup of the Lord, therby keeping backe a part of the spirituall banquet that Christ hath prepared for them, when he spake to the communicants, Drinke ye all of this. Mar [...]. 14, [...] But these Church-robbers allow not to the people any consecrated wine, withdrawing from them a part of their allowance. This sin is no lesse then sacriledge. Christ saith,Math. 26, [...] This is my blood which is shed for you and for many, for the remission of sins. And who are those many that are there spokē off? Doubtlesse all that should afterward beleeue in his Name. From hence then we reason thus, If the blood of Christ be shedde for the people, then the cup of the Lord must bee communicated vnto them: but the former is true; therfore the latter. For as we reason touching baptisme of infants, that if the kingdome of God belong vnto them, much more the outward signe may bee administred vnto them: so we say touching the other, that if the blood of Christ and remission of sins belong to the people of God, much more doth the cup which is a seale thereof. Againe, they deale no better with thē for the word it selfe. They haue corrupted and poisoned their food with apochryphall additions,Papists d [...] starue the people of God. with humane traditions, with keeping it in a strange toong, as it were vnder locke and key, and so starue them whom they should nourish and strengthen. And how can they deale better with the people in the word and sacraments, who haue set vp another Christ, a false and counterfeit Christ? they destroy his natures, & his offices, they deny him to be the onely King, the onely Teacher, the onely Priest of his Church; they [Page 533] make other Mediatours and Redeemers, they scoffe at our righteousnes standing in ye imputation of his righteousnesse. So then the diet that the Romanists allow vnto men is a poore thin diet, it is not able to maintaine life in the body: for whereas the food wherwith the Lord would haue vs fed, standeth in three things, in beleeuing in Christ, in receiuing the word, and in partaking of the Sacraments, they feed the Church with chaffe and huskes, & no better then saw-dust; for the word they haue corrupted, the sacraments they haue mangled, and Christ Iesus himselfe they haue vtterly denied. Secondly, it reproueth such Ministers as feed their sheep in short pastures, and allow vnto them a more sparing diet, thē the great Shepheard of the sheepe hath appointed vnto them. They giue them no more food (if so much) then serueth to keepe the soule in life, and therefore the sheepe that depend vpon their feeding and allowance are leane and starueling sheep, such as euery bush and brier is able to entangle, and euery ditch is able to drown. Some feed them with bread that is dry and mouldy, vnfit for nourishment. Some thinke it enough to preach once a moneth, [...]e sheepe of [...]rist should [...]ell fed. or once a quarter. It were rather to be wished that they would allow thē two meals a day, that the sheepe of Christ may be fat and strong, according to the bodily diet which our selues do take. Let vs not therefore feede our selues to the full, and starue the sheep for which Christ Iesus died: and when God hath dealt liberally with them, let vs not pinch thē and pine them away, but as good Stewards of the house, bring forth store, both old & new. We ought to preach the word in season & out of season, [...] 3, 2. and not deale as greedy and couetous masters do with their seruants, that pinch thē of their meate: and seeing we reape plentifully of the people, let vs not deale sparingly with them. Lastly, it reproueth the people themselues, that when God would haue them well fed in their soules, care not how little food they receiue themselues. The Sabbath is the Lords feast day. Why should we refuse to take two meales on this day, when it is prouided for vs? If wee tooke our food but once in the day, we should starue our bodies, oh, take heed we do not so to our soules! And let vs beware we doe not make more reckoning of feasting and filling of the body, then of feeding the soule. Alasse, how many are there, that are content to buy their pleasures and pastimes with the losse of the word of God! and yet are neuer a whit touched with it. Are not these like Esau? are not these I say, as prophane as Esau?
Vse 5 Lastly, it behoueth vs to redeeme the time that is to come, and to be more carefull of the soules health, diet, strength, and nourishment, then of the bodies; according to the counsell of Christ, Labour not for the meate that perisheth, but for that meate which endureth vnto euer lasting life, [...], 27. &c. Seeing then we haue such choise and variety of dainty food, sweet meats, banquetting dishes, and all other good things offered vnto vs, and set before vs in Gods house and at his table let no other feasting, pleasure, banquet, meeting, or voluptuous liuing▪ keep vs from his house, or make vs to come vnreuerently or vnworthily vnto the same. Many do so fill, nay glut and gorge themselues with eating and drinking, that they are more fit to sleepe, then either to heare or to pray. Let vs be more carefull to fill our soules with marrow & fatnesse, then to fulfill the desires of the flesh and to surfet on our carnall pelights.
[Ver. 11, 14, 15. Then Moses heard the people weepe, &c.] Thus much of the murmuring: now we come to the communication, which is double. First, the complaint of Moses, & the answer of God: secondly, the exception of Moses replying against Gods answer, as if his word had not beene sufficient, and then another answer of God satisfying him. In the first part of the first answer set downe in these verses, we haue Moses complaining of two things both because God had not dealt well & graciously with him, to lay so great a burden vpon him, to take the charge of so great a people, without helpers and assisters, which made him euen wish for death; and because he was not able to feed them and to satisfie their requests touching the flesh that they lusted after, saying, Giue vs flesh that we may eate.
It is remembred in Exodus, ch. 16, 12, 13. that they murmured against Moses, Whether the quailes lusted after, Exod 16 13. be the same set down in this place. and lusted after flesh, and had quailes sent them: wherevpon the question may bee asked, whether that history be the same that is mentioned in this place, and whether both were sent at one and the same time? I answer, the histories are diuers, both in regard of the circumstances of time and place. These were giuen to satisfie them a whole moneth, the other but one time. These fell a daies iourney without the host on each side, the other onely couered the campe: they lusting after these are sharply punished, the other are not. We may obserue out of the words of Moses, that many are the failings of the best seruants of God, for in many things we sinne all.
Againe, Moses doth rashly expostulate with God, and vnaduisedly wish for death. So did Iob, chap. 3, 3. and Eliah, 1 Kings 19, 4. and Ieremy, chap. 15, 10. and 20, 14, and Ionah, ch. 4, 30, So it is with many, though they haue not yet learned what it is to liue, neither are any way prepared for death, yet through impatience vnder the crosse, wish for death. But this is our weaknesse, rather to wish not to be, then to be in any misery and aduersity. Rather it behoueth vs to tarry the Lords leysure & to hope in him, for he shall bring it to passe, Psal. 37.
But to let this passe, obserue the title that Moses giueth to Magistracy, he calleth it The carrying of the people in his bosome as a nursing father beareth the sucking childe.
This was the charge that lay heauy vpon his shoulders.Doctrine. Magistracy is a great burdē, and Magistrates are for the peoples good. From hence we learne, that Magistracy is a great charge and burden, and Magistrates themselues are ordained for ye peace, prosperity, preseruation, and good of the people. This is taught in many places, Prou. 11, 14, and 29, 2. The Prophet Esay, ch. 3, 4, 5, 6. and the Apostle Paul willeth vs to pray for Princes and all that are in authority, that vnder them we may liue a peaceable and quiet life, with al godlines & honesty, 1 Tim. 2, 1, 2.
This truth is euident, because Princes were Reason 1 appointed for the people, and not the people for Princes. As Christ saith, The Sabbath was made for man, not man for the Sabbath: so they were instituted for the peoples good, and not the people for their good, or themselues to serue for their owne good. This is the end of their calling, and at this they ought to aime as at a marke. Secondly, they are as breath is to the body. While the breath continueth in the body, so long the life continueth, but if the breath be stopped or to depart, the body necessarily must perish. Now as breath is to the naturall body, so are the Magistrates to the politike body: while hee remaineth, the Commonwealth is in peace and prosperity, in quiet and safety; if he be remoued and taken away, the Commonwealth is in danger to go to ruine and destruction, The people shall bee oppressed euery one by another, and euery one by his neighbour, Esay 3, 5. Lamen. 4, 20. the childe shall behaue himselfe proudly against the ancient, and the base against the honourable. And the Prophet calleth Iosiah ye breath of their nostrils. Thirdly, the titles giuen vnto them do fully teach thus much. They are as fathers, that must lay vp for their children, not the children for their fathers. They are the fathers of the Country, of the Commonwealth, of their Subiects. Hence it is, that the Lord comprehendeth al superiours vnder the name of fathers in the law, Exo. 20, 12. 2 Kin. 5, 12. The Prophet prophesieth, that Kings should be nursing fathers, & Queens be nursing mothers to the Church in times of the Gospel, Esay 49, 23. The Nurse is appointed for the good of the sucking child, to keep it in health and strength, as Moses speaketh in this place. Is not this a great charge to looke to the being and well being of a childe? Againe, they are called Shepheards. This also is a great charge to watch day and night for the good of the flocke, that the sheepe doe not wander and go astray, and that the wolfe come not among them to make hauocke of them. So also are Princes shepheards, Es. 44, 28. Numb. 27, 17. Lastly, they are as Shields to protect and defend them from many blowes yt otherwise are like to light vpon thē,Psal. 47, 9. as Hos. 4, 18. They may be called the couering of our eies, as the husband is said to be to the wife, Gen. 20, 16, to keepe vs from many dangers that threaten vs. Fourthly, they are Gods Lieutenants and Deputies, and therefore they haue his owne name commmunicated vnto them, Psal. 82.6. They sit in his place to doe iustice and iudgement, and to him they must giue an account. Without them the subiects are subiect to all manner of miseries, as we see in the end of the Iudges, Euery man did that which seemed good in his owne eies, when there was no King in Israel. Iudg. 17, [...], [...] 1 [...], 1, & 2 [...], [...]
This teacheth vs what we are to iudge and Ʋse 1 esteem of the popish religiō, grounded meerly vpon policy to maintaine themselues, howbeit it cannot stand with the policy of any oter state to come vnder that yoke, neither with the safety of Princes to stoope downe their neckes to that antichristian gouernment For they are the greatest enemies that a State or Commonwealth can haue,Papists wo [...] then Anaba [...] tists. worse then the Anabaptists themselues, and holding more dangerous opinions: what said I, hold opinions? nay execute pestilent practises against Princes, & seeke the vtter subuersion of states and kingdomes, if they will not worship the beast, and beare his marke in their forehead. They do not onely like Corah resist ye gouernment of Magistrates, but by their treasonable practises and diuellish deuises labour to suppresse and supplant them, to take away their liues and crowns from them, and to discharge their subiects of allegeance vnto them. Are not they enemies that pull away the foundation of an house? Yes doubtlesse, for then the whole building must of necessity fall downe. For Magistrates are as the head and the heart are to the naturall body; if they be whole and sound, al the other members are in better safety; and consequently if they perish, the whole body must perish also, Esay 9, 14, 15.
Secondly, we must bee truely thankfull to God, seeing they are such a blessing, and vndergo Ʋse 2 so great a charge for vs. For notwithstanding the rage & fury, the fetches & subtilties of all our enemies, enemies as well to our temporall state, as to our spirituall standing, the King of Kings hath preserued our King and kingdome in peace & safety, he hath kept head and heart, the breath & being in the body, we haue a Father to prouide for vs, wee haue a Nurse to beare vs, we haue a Shepheard to feed vs, wee haue a Shield to protect vs, whiles our aduersaries gnash their teeth and gnaw their tongues for anger, & are ready to burst for enuy and despite at our happinesse. We are happy and blessed aboue many other Nations. We heare the sound of the trumpet in peace and safety, we vse it as an instrument of ioy & gladnes, it soundeth not the alarm to the battell, we haue no buckling on of armor, no crying, nor complaining, nor inuasion. We sit vnder our vines & arbours, we walke in our fields & gardens, and a dog lifteth not vp his tongue against vs.Esay 2, [...]. We haue beatē our arming swords into plowshares, & our speares, which we did shake against our enemies, into pruning hookes, we haue forgotten the vse, & almost the knowledge of war. This is the benefit of a good & godly Magistracy: this should prouoke vs to take the cuppe of saluation, Psal. 116, [...] and to praise the Lord for his goodnes to vs.
We enioy our King, our Iudges, our Magistrates, our peace, our religion, our meetings and assemblies. O how gracious is God vnto vs, that hath not deliuered vs as a prey into the hands of malicious enemies, who grin and grinde their teeth, thus to see vs flourish in peace, against all their deuices and endeauours?
Thirdly, seeing Magistrates haue so great Ʋse 3 a charge, and bring so necessary a blessing, it is our dutie to perform our duties vnto them. We must yeelde them subiection, feare, honour, prayer, tribute, and obedience, as the Apostle vrgeth these particulars, Ro. 13, 1, 2. 6, 7. and it condemneth to the pit of hell, all such as resist them, and rise vp against them. Should the sonne rebell against the Father, as Absolon did? Let him then feare the end of Absolon, to be hanged in the tree. Should the childe striue against his Nurse that beareth him? or the sheepe set themselues against the sheepheard that feedeth them? Woe then to such as will discharge themselues of the dutie they owe to such as haue the charge ouer thē, and will plot against their life of whom they receiue life, and goods, and peace, and safety, and all.
Ʋse 4 Fourthly, it is the duty of all Magistrates, and those that are in authoritie, to consider what they haue to do; their names and titles must teach them what their office is, not to magnifie themselues, not to think themselues absolute, not to set themselues against God, not to tyrannize ouer his people, not to maintaine themselues in ease and idlenesse, in vanity and superfluity, not to follow after their owne pleasures, but to do iustice to all, without respect of person, to protect euery one from wrong, to maintaine publike peace and tranquility, but especially to further Gods true religion. They must haue publike minds, and not seeke their owne good only or principally. It is the ruine of an estate, when publique persons haue priuate mindes, regarding only to serue themselues, and to procure their owne good. These are no common-wealths men, but priuate wealths men. The Apostles were called to be fishers of men, and Princes are called to be sheepheards of men, to feede reasonable sheepe; and this is their honour, if they be found faithfull, that it may be said of them as it is of Dauid, Hee fed them according to the integrity of his heart-and guided them by the skilfulnesse of his hands, Psal. 78.72.
[Verses 16, 18, 20. And the Lord sayde vnto Moses, Gather vnto me seuenty men of the Elders of Israel, whom thou knowest to bee the Elders of the people, &c.] In these wordes we haue the answer to Moses complaint. And as the complaint stood of two distinct parts, so doth the answere of the same points. Touching the greatnesse of the charge and burthen whereof Moses complaineth, God commandeth him to gather together vnto him seauenty men of the Elders of Israel, to whom he would communicate of the same spirit that Moses had, howbeit without any diminution of his gifts, although many suppose that the Lord did punish him for his murmuring with the lessning of his gifts: as it is true,Marbac. Comment. in Num. Whit. praelect. de pont f. Rom. pag 89, 4. hee doth sometimes punish in that manner, sometimes by lesning, and sometimes by taking away what hee had formerly bestowed, Zach. 11, 17. Mat. 25, 27. But we do not reade or finde that hee dealt so with Moses, or that he was lesse fit for gouernment then he was before: rather his gifts were deriued to others, as one candle lighteth another, and yet the light is not diminished. And what benefite or profite had it beene to Moses to haue these ioyned, if his gifts had beene impaired?
In this place we haue the institution and erecting of a new Court among the Iewes called the Sanhedrim. The institution of the Sanhedrim among the Iewes. This honourable Senate at the first founding of it, consisted indifferently of men taken out of all the Tribes, which had some of the Leuites to assist them. This court was seated and kept at Ierusalem, and might handle waightier causes,D. Field of the Church, lib. 5. cap. 9. & inflict more greeuous then the set Courts and Tribunals of iustice appointed, and assembled, and obserued in the gates of euery Citty; and to this they might appeale from those inferiour Consistories. For such as were instituted thorough the aduice and counsell of Iethro, Exod 18, 21. were not necessary to be of this number of seuenty; they had the hearing and determining of the least causes, and besides they receyued not an extraordinary spirite, neyther was it needfull for that calling. This Councel of the Sanhedrim remained after the captiuitie, and continued vnto the dayes of Herod, Iunij in Analy [...]. in Numer. who made hauocke of many of them, and put most of them to death. Howbeit, some of them remained euen to the desolation of the Temple and of the City by the Romans:Liuelies Chronology of the Persian Monarchy, page 238. and of this Christ speaketh, Matth. 5, 20. and 18.17. which the best interpreters vnderstand of the 70. Elders of the great Consistory or iudgement place in Ierusalem. But when King Agrippa was once driuen out of Ierusalem by a rakelly rout of seditious cutters and cut-throats, then were the Sanhedrim deposed at their will, when there was none to controll them;Ioseph. de bell. Iud. lib. 5. cap. 1 and other base pesants were set vp in their roome, who had no lawes to restraine them, no Magistrates to punish them, no authority to bridle them. Then was the Priest-hoode made a mockerie: then was Ierusalem without a guide, as an house without a Ruler, or a ship without a Pylot. There was none to manage the state aright, but all gouernment was turnd into confusion and disorder.
The second complaint of Moses was touching the feeding of so great a multitude, wc God answereth verse 18, 19. by a promise and by a threatning. Hee promiseth vnto them store of flesh, and to fit them and fill them, not for a day, or two dayes, &c. but euen a whole [Page 536] month. And he that sheweth he could do this, sheweth also yt he could doe more, if that had bin too little: howbeit they should in the end take litle delight & pleasure in their delicates after which their soules so ernestly lusted, because hee threatneth that in the midst of their abundance it shold come out of their nostrils, and be vtterly loathed of them.
This answer of God ministereth many instructions. First, that God layeth no more vpon any, then he will inable them to beare; & if they thinke it bee too heauy, hee will ease them of it. He is not like to Pharaoh, that willed more to be laid vpon the people then they could compasse, complaining that they were too idle, Exod. 5, 17, 18. Neither is he like to Rehoboam, that refused to make the greeuous seruice of his father and his heauy yoke lighter, but answered the men of Israel roughly, that he would adde to their yoake; and if his father chastened them with whips, he would chastice them with Scorpions, 1 King. 12, 11. but God is ready to take away part of the burthen, and diuide it among others that it might bee borne equally vpon all their shoulders. Secondly, he furnisheth with gifts all such as he sendeth and calleth, he employeth none in any function, but such as he furnisheth for that purpose. Thirdly, we see that God is able to feede all his creatures, though they be neuer so many, yea though we see no meanes which way hee can do it, for hee is not tied vnto them, but worketh freely sometimes with them, and sometimes without them. Fourthly▪ we learn that all gifts proceed from one and the same Spirit, 1 Cor. 12, 4. Iohn 14, 16. Fiftly, we see in the lusting of these men, that God heareth the prayers of wicked men, and oftentimes granteth them, howbeit not in mercie, but in wrath and iudgement, 1 Sam. 8, 5. & maketh their owne prayers and desires to be their punishment, and to turne to their destruction: thereby to teach vs to be careful what to ask, euen such things as are agreeable to his will, not such things as wee may spend vpon our owne lusts. But the point which I do purpose most to insist vpon, is the threatning of God, yt the flesh should doe them no good, but come out at their nostrils, which iudgement hee also accomplished, verse 33. For while the flesh was yet in their teeth, before it was chewed, the wrath of the Lord was kindled against them, and he smote them with a very great plague. The doctrine from hence is this,Doctrine. God somtimes denieth a blessing to his creatures. that the Lord doth punish the sonnes of men, when as in abundance of meate and drink they haue no benefit or comfort by them. Hee punisheth as well in the middest of store and plenty, as hee doth with want and scarsity. This he doth many wayes, sometimes he withdraweth strength from the creatures, that they cannot nourish, Hag. 1, 9, 6. Sometimes he taketh away mens appetites, and giueth no strength to digest them, or to swallow them: as in this place, though they had meate in their mouthes, yet he sent leannesse into their soules, and brought his wrath vpon the vnworthy receiuers thereof, Psa. 78, 30, 31. So Esa. 3, 1. & 9, 20. Deut. 28, [...]7. Mic. 6, 14. Esay 28, 7, 8.
It is as great a iudgement and punishment Reason 1 of God, to take away the blessing from his creatures, as to depriue vs of the Creatures themselues. To bee without meate, without drinke, without raiment, without necessaries for this life, is a sore plague, and one of the greatest iudgements that God inflicteth in this life. Now certainly it must needes bee as great a iudgement not to haue benefite and comfort by them when we haue them. It is all one not to haue them, and not to be norished by them. Had not these Israelites bin as good be without these Quailes, as to haue them & not bee able to swallow them? Night is as comfortable to a blind man as the day, it is all one to him, and why? because the sight of the eyes is taken from him. Silence is as profitable to the deaf man as the vttering of a voice, let the speech bee neuer so excellent, because he cannot hear. So we may say that the stones are as good for the nourishment of men as bread or flesh, when God with-draweth his blessing from them. It is as great a iudgment to want the stand of bread, as bread it selfe.
Secondly, it is a great punishment, because Reason 2 to eate and not to be nourished, doth not only decay life and bring an end of our daies, but we sustaine a more miserable death, then if we dyed by fire, or water, or sword, or pestilence. This is a languishing and consuming of vs by little and little, and a pining of the flesh away as it were by peece-meale.
Acknowledge that it is a great punishment Ʋse 1 and iudgement vpon vnlawfull desires, lustes, and pleasures: they haue for the most part lothing following and accompanying the same: yea, many times the after-loathing is far greater then the delight taken before. Vnlawfull pleasure lasteth not long, and the companion following it at the heeles is pain, Prou. 14, 12, 13. and 20, 17. and 5, 3, 4. and 23, 31, 32. 2. Sam 13, 14, 15. The forbidden fruite was delightfull to the eye, and pleasant to the taste, but it did sting in the end as a Serpent, and did bite as a Cockatrice. The reioycing of the wicked is short, Iob 20, 4, 5. Like the noise of thornes vnder a pot, Eccl, 7, 8. The pleasures of sinne are but for a short season, Heb. 11.25. Ier. 2, 19. Prou. 7.23. The guilt of sinne remaineth behind after the committing of it, and bindeth him to iudgement that doth commit it.
Secondly, whensoeuer this state befalleth Ʋse 2 vs, know we that it is Gods hand. We do not for the most part lift vp our eies to God when it commeth, but rather impute it to our owne weakenesse and infirmity, without ascending any higher. Many haue great aboundance of blessings from God, yet they are not satisfied, they neuer thinke they haue enough. This is a great iudgement of God, this is the curse of God vpon the couetous man.
Ʋse 3 Thirdly, it teacheth that howsoeuer wee haue plenty and abundance, yet take heede we do not flatter our selues, for we may meet with a curse not inferior to the curse of those that are in pouerty and extreame necessitie, which falleth out when the Lord denyeth strength to the creature, or to vs to receyue the same. We haue a common prouerb among vs, that misseth not much of the trueth; Men say, the poore may eate when he hath meate, and the rich when he hath a stomack. Whereby we meane, that an appetite is as necessarie as our meate. Hence it is that the rich which haue plenty, and know not what pouertie meaneth, are as much indebted vnto God, & bound to be thankfull vnto him for their dayly bread, when hee giueth them strength to receiue it, and addeth a further blessing vnto it when it is receiued, as the poore man, as the poorest man of all is. For though they haue abundance, [...]ea 4, 10. yet God can curse it: if he blow on it, he can turne away the blessing, and quickly bring it to passe that they shall haue no comfort by it, and therefore Christ saith, Lu. 12, 15. A mans life consisteth not in the abundāce of ye things which he possesseth. This serueth to ad monish rich men to consider what neede they haue of the blessing of God vpon the store & prouision which they haue. For as it is the curse of God vpon couetous rich men, that they cannot bee satisfied with riches, so is it vpon those which haue meate and drinke, and cannot be satisfied nor haue enough, nor bee fed and nourished by them.
Ʋse 4 Lastly, it is a duty required of vs, if we desire to enioy the blessings of God as blessings, to labor to vse the creatures of God in a godly and religious manner. We must partake of them not onely soberly and moderately, to strengthen nature, and not to oppresse it, but there is more required in the vse of Gods blessings. We must carry our selues religiously euen in eating and drinking. [...] eating & [...]nking [...]ould be re [...]ious. Many of vs confine Religion to the church, and thinke wee haue nothing to do with it but while wee are there, and that it is vnseasonable to meddle with it at home. But we must shew our selues religious in all our works, euen in taking our ordinary meats, 1 Cor. 10, 31. otherwise what do we more then bruite beasts? They feede themselues full as well as we. It is our dutie to giue the Lord thankes for them, and so they are sanctified vnto vs. For this cause GOD commanded the Israelites in this place to sanctifie themselues against to morrow, [...]se 18. and then they should eate. There are many that would be accounted faithfull men, and to haue more religion in them then many of their fellowes, yet haue they not learned so much as to giue God thankes for their meats, nor to praise his name at their tables. There is no Religion, no knowledge, no faith in these persons: neither doe they consider that God may deale with them in his iustice, as hee did with these euill men in this place: while the meate was yet in their mouths, and holden betweene their teeth, the wrath of God fell vpon them, & a grieuous plague brake in among them. And this point we may raise a little higher, and reason from the lesse vnto the greater▪ arising as it were from step to step. For, if the ordinary receiuing of our corporall foode ought to bee done religiously, how much more is it required of vs when we come to the eating of the spirituall meate, and to the drinking of the spirituall drinke of our soules, I meane to the Table of the Lord, to come worthily and reuerently: which is the food of our soules? And if the wrath of GOD came vpon these wicked personnes, while the bodily food was yet in their mouths, we haue iust cause to feare lest his iudgements come vpon vs much rather while we haue the bread of the Lord in our mouths, or hold the cup of the Lord in our hands: as also it fel out among the Corinthians▪ who for their vnworthy and vnreuerent comming to this heauenly Supper were taken away, as 1 Cor. 11, 30. And for this cause are many weake and sickly amongst you, and many sleepe. And Iudas that came with a wicked and prophane heart to the Passeouer, did eate iudgement vnto himselfe, for immediately Satan entred into him, Iohn 13, 27. and brought him to destruction of soule and body, Math. 27, 5. Acts 1, 18.
But to return to the point we haue in hand concerning our bodily food, we must be carefull to eate and drink euermore as it were before the Lord, and consider that he sitteth as a guest with vs, and therfore may iustly make euery bit to be our bane, if thus wee presume to abuse his creatures to our lustes. Oh, that such as are beastly drunkards,An admonition and warning for all drunkards. worse thē bruit beasts, would consider this, & learne this lesson, and be ashamed of the thing it self as wel as of the title, that is, of the sin of drunkennes, as well as to be accounted a drunkard. But howsoeuer they are through custom and continuance in this sinne growne impudent and shamelesse, and euery sober-minded man may point at them as they goe, or rather as they stumble in the streets, yet you shall sildom or neuer haue any of them confesse that they are drunken;Drunkennesse ioyned with impudencie. and when they cannot vtter a word of sobernesse, yet they will defend and maintaine that they are sober. But some will say, How shall we know a drunkard? it is a verie hard matter to say who is drunke. I answer, no harder then to a know a mad man, or to know and proue thy selfe to be sober. The sober man that can manifest himselfe to bee sober by the inseparable properties and true effects of sobernesse,How a man may know a drunkard. when hee seeth the quite contrary in another, may safely conclude that he is drunken. The Scripture doth not onely describe the sinne, but sheweth vs the way to know it. How doth the Physitian know a mās disease but by the signes? and by the effects of the diseased? The signes and effects of drunkennesse are when the head is inflamed & intoxicated, Esay 5, 11. the rolling of ye tongue,The signes & effects of drū kennesse. [Page 538] the faltring and doubling of the speech, the rednesse of the eyes, the want of gouernment of the hands, Prou. 23, 29, 30. Such as are ready to fight and quarrell, such as are mighty to fight combats of drinking; that shewe their strength & valour that way, which glory that they can lay their fellowes vnder the Table, Esay 5, 22. such as reele and stagger as they go, though they be able (after a sort) to stand that they do not fall, yet they go reeling and staggering in the streets, Psal. 107, 27. Esa. 29, 9. They spew and vomit through excesse, Ier. 25, 27. Esa. 19, 14. & 28, 8. and they stinke of drinke that their very breath and belching is noisome to those that are neere them, Hos. 4, 18. as many do vnderstand the wordes of the Prophet. But to leaue these, I would also admonish others, that too often frequent places of drinking, to say no worse of them, & wish them to consider, that albeit they be not grosly drunke, yet God restraineth all superfluitie and excesse, which the Apostle calleth drinkings or reuellings. 1 Peter. 4, 3. Euery man should walke without offence, and take heede hee minister not occasion of stumbling to any through his example.
[Verse 21, 22, 23. And Moses sayde, The people among whom I am are six hundred thousand footmen, &c.] Here beginneth the second part of the communication: wherein, first Moses replyeth against God, and will not rest in his answer, which was sufficient to haue put him to silence, and made him say with Iob, Chap. 40, 4, 5. Behold I am vile, what shall I answere thee? I will lay mine hand vpon my mouth. Once haue I spoken, but I will not answer: yea twice, but I will proceede no further; and chap, 42, 6. I abhorre my selfe, and repent in dust and ashes. But Moses goe [...]h forward, & obiecteth the hardnesse and impossibility to effect this promise of finding such store of flesh, in regard of the multitude of the infantery of the host, in regard of the long continuance of time that they should f [...]ede thereon, and in regard of the barrennesse of the place, forasmuch as they were in the Wildernesse and the Desert of Arabia, which was onely stored with wants, and fruitfull in nothing but in vnfruitfulnesse. This distrust doth God beare withal, and as it were winke at in this place: but when he was not instructed and bettered by Gods patience and long-suffering, it is afterwards punished, chapt. 20. Thus much of the complaint of Moses, both touching his disability to gouern, & his insufficiencie to feede them.
Secondly, God answereth to this obiection, verse 23▪ that hee would make good his owne promise, and all the words of his mouth shold be found true, notwithstanding ye want of meanes, and the abundance of mouths that were to be filled with flesh.
The people are sixe hundred thousand footmen, &c. Shall the flocks and the heards, &c? Or shall al the fish of the sea be gathered together, &c? Here is the distrust of Moses, though some labour to discharge him of it, and to free him from it,Moses d [...] distrust. as if hee had desired onely to know the meanes that God would vse, according as the Virgin Mary desireth to bee farther informed of the Angel, Luke 1, 34 But this is disproued by the answere of God, who setteth downe his own power, not the meanes how hee would effect it. Wherefore I think the learned Iunius in this place is deceiued:Annot. i [...] [...] locum, et [...] lys. in Num. and we neede not to labor too curiously to cleere the faithful of the remnants of sinne & other infirmities, forasmuch as he and other the best of Gods seruants haue their failings in faith and obedience, as we see in the examples of Abraham, Lot, Noah, Isaac, Iacob, Dauid, Peter, Thomas, Zacharie, Doctrine. Many are [...] failings of [...] Gods serui [...] and which of them not? 2 Chron. 15, 17, & 16, 12 Rom. 7 17, 18, 19. because wee know in part, and we prophesie in part; wee are yet in our iourney, and walke in our way, and runne in a race, we are not yet attained to our iourneies end, we haue not yet obtained the crowne. Againe, we proceede all from an vnclean fountaine, Iob 14, 4. There is a combat remaining in vs betweene the flesh and the Spirit, Rom. 7, 23. Gal. 5.17. and these are contrary the one to the other, and can neuer be reconciled.
The Vses hereof are, first to shew that we cannot keepe the Law, but in many things we Ʋse 1 sinne all. Rom. 3, 22, 23. and therfore are subiect to condemnation. The Church of Rome teacheth that a man may keepe the Law: but they are ignorant of the law, and of the iustice of God, of sinne, and of themselues. For may they compare with the faithful before named?
2 Secondly, we do all neede the benefit of Christs blood, 1 Iohn. 1, 7, 8. and are iustified by him, Rom. 3, 24. but if we could keepe the law, or could be without sinne, then Christ had dyed in vaine, Gal. 2, 21.
3 Thirdly, they are deceiued which holde the Virgin Mary to haue bin conceiued without originall sinne, contrary to the tenour of the Scriptures, which layeth open sundry her infirmities; contrary to her owne confession, who acknowledgeth her selfe to haue needed a Sauiour, Luke 1, 47. For seeing shee was borne after the common course of the nature of man, who shall exempt her from the corruption and staine of nature?The conc [...] ti n of the bl [...]ssed virg [...] made equ [...] to Christs. And what need was there that Christ Iesus should be conceiued by the holy ghost, if he might haue a pure conception free from originall sinne without it? Wherefore they may as well say, that the blessed Virgin was conceiued also by the holy Ghost, as affirme that shee was conceiued without sinne, and so communicate the property and prerogatiue of Christs birth to her. For if she were conceiued without Originall sinne, her conception was miraculous, whereas the conception of Christ could bee no more.
4 Lastly, let vs not rashly censure others for sin, Iam. 3, 24. but admonish with meekenesse, considering our selues, Gal. 6, 1, 2. They are most sharpe and seuere iudges of others, [Page 539] that forget their owne infirmities.
Moreouer, marke here the ground of Moses his vnbeleefe, it is drawne from the course of naturall reason, [...] rea [...] [...] ene [...] [...] [...]ith. and from the consideration of the want of ordinary means. Obserue from hence, that naturall reason and carnall Wisedome are oftentimes enemies vnto faith. The yeelding too much to our owne thoughts, & the beholding of things with an eye of flesh, doe often make euen the faithfull doubt of Gods promises. We see this in Sarah, Gen. 18 12. in Nicodemus Iohn 3, 4. in Zachariah, Lu. 1, 20. Math. 16, 23. 1 Cor. 1, 23. Thus wee are prone euermore to trust vnto humane wisedome.
For the things of God are oftentimes foolishnesse vnto those that think themselues wiser then God, 1 Cor. 2, 14. Secondly, the carnall reason that remaineth in the regenerate, is not subiect to the Law of God, neither indeede can be, Rom. 8, 7. for no man is wholly regenerate, the best consist of two men, for they are partly the olde man, and partly the new man, they are partly regenerate, and in part they remaine vnregenerate.
The Vses. Therefore we must not counsell with flesh and blood in the matters of God & Ʋse 1 in the mysteries of faith, Rom. 4, 19, 20. Gal. 1, 16. Prou. 3, 5. Let vs consult with the Scriptures, and make the word of God our Counsellers, and learne to submit all that is in vs to the wisedome of God. The eye is not able to looke vpon the brightnesse of the Sun, so the eye of our reason is dazled at the glorious things of the gospell of Christ, which things the Angels desire to looke into. [...]. 1, 12. This is the cause that maketh many shrinke backe, when they see the greatest number to walke in the broad way that leadeth to destruction, when they see the Church for the most part to consist of the poorer sort, and religion to be chiefly embraced of them, they are offended. Whē they see wicked men to prosper for the most part, they walke by reason, and not by Faith; by the light of the eye, not by the light of the Scripture. But wee are, euen the best of vs, fooles and blinde in the matters of God, and we must know our selues to be fooles before we can learne the wisedome of God and submit our selues vnto it. Maruell not therefore if few beleeue and obey.
Ʋse 2 Secondly, the naturall man cannot please God, Rom. 8, 5, 6, 7, 8. all his knowledge, reason, wisedome, and vnderstanding, cannot make him accepted, Tit. 1, 15. Hee is without faith which purifieth the heart, and therefore all his workes are vnsauoury before him. Wofull therefore is the condition of an vnbeleeuer, whatsoeuer hee doth is sinne: in euerie thought, word, and deede he sinneth, waking and sleeping: he sinneth euen in the actions of religion, and euery worke encreaseth his reckoning, and addeth to the account that hee is to make. And as the faithfull man the longer hee liueth, the more gracious and acceptable he is to God, so the vnbeleeuer the longer hee liueth, the more he addeth to the heape of his sinnes, and the day of his reckoning will be so much the more fearfull and dreadful. Gen. 15, 16. For as the Ammorites were daily filling vp the measure of their sinnes, and so hasting vnto iudgement, so is it with the vnregenerate person. The sooner he dieth and is cut off, the better it is with him, for thereby his sinnes are fewer, and his iudgement shall be easier. It is not so with the godly man. Againe, the vnbeleeuer and polluted person poisoneth and infecteth all things that he medleth withall, hee defileth the earth, the aire, the heauens, the beasts, the fruites, and all creatures and persons that liue with them, Leuitic. 18, 2. The land of Canaan was defiled by the inhabitants and it is saide, that in the end it should spew them out, Deut. 28, 15, 16, &c. Hag. 2, 14.
Thirdly, men are vnable of themselues to Ʋse 3 heare the word of saluation, Ioh. 8, 43. so that to beleeue and practise religion is not easie; our naturall disposition is as contrary to it as fire and water, Matth. 16, 17. The carnall man seeth no more in the word of God, then in the word of man, nay his naturall reason will minister reason vnto him to thinke it is foolishnesse, 1 Cor. 1, 21. and to perswade him that he neede not to be so precise in the hearing of it, nor be so curious in keeping of the Sabbath day. Let vs therefore forsake this counseller, it neuer speaketh good vnto vs, but euill; and crosseth the motions of the Spirit.
Fourthly, the preaching of the word is a Ʋse 4 necessary meanes to bring vs to God, and to worke in vs sauing faith, and sanctified obedience. Many men are by nature very wise & deepe-sighted into matters of the world, and can diue to the bottome of all humane knowledge: neuerthelesse all this is weake and vnsufficient to bring vs to saluation, as appeareth in the example of Achitophel. Hee was a great politician: his answers were as the Oracles of God, 2 Sam. 16, 23. yet was not all his wisedome able to guide and conduct him vnto heauen or heauenly things, but hee ended his dayes in horror and despaire, 2 Sa. 17, 23. Therefore another meanes was needefull to bring vs to the knowledge of God and of our selues, God hath left vnto vs his worde, and would haue it preached and expounded in the Church, that thereby we might bee saued: as 1 Cor. 1, 20, 21. Where is the Scribe? Where is the disputer of this world? Hath not GOD made foolish the wisedome of this world? For after that in the wisedome of God, the world by wisedome knew not God, it pleased God by the foolishnesse of preaching to saue them that beleeue.
Lastly, we must learne to submit our wisedome Ʋse 5 and our willes, our vnderstanding and counsell to the will and counsell of God, after the example of Christ, Math. 26, 42. Not my will, but thy will bee done. Wee must craue of GOD to direct vs in his will, and to teach vs his wayes.
[Verse 23. The Lord said vnto Moses, Is the Lords hand waxed short?] Heerein we haue the answer of God, setting his Almighty power against the want of all meanes, and as a sufficient remedy of all euills. This teacheth that all things,Doctrine. Things vnpossible with men, are possible with God. euen aboue nature and reason, and how vnlikely and vnpossible soeuer in the eies of man, are possible with God, and he can easily bring them to passe, Esa. 50.1. Gen. 18.14. Zach. 8.6. Ier. 32.27. Luke 1.37. Matt. 19.29.
Reason 1 For why? He is in heauen, and there decreeeth and accomplisheth whatsoeuer hee will, Psa. 115.3. nothing can giue any impediment to his purposes.
Secondly, he made all things of nothing in the beginning, for the things which are seene were not made of things which doe appeare, Heb. 11.3. hee also gouerneth them all, as a Captaine doth his hoste or army, Exod. 15.3. He dryeth vp the sea, he maketh the floods a desert, and clotheth the heauens with darkenesse, Esay 50.2.
Thirdly, this is the nature and essence of God to be almighty; take this from him, and we deny him to be God, and make him to be weake and impotent, which can no way agree to him.
Ʋse 1 The vses. Learne from hence not to tye God to the course of second causes: he made the Sunne to stand still, Iosh. 10.13. hee made the fire ceasse to burne, that it could not hurt them that were cast into it, Dan. 3.25. Hebr, 11.33. he stopped the mouthes of the Lyons, Dan. 6.22. Heb. 11.33. he made the yron to swimme which naturally sinketh to the bottome, 2 King. 6.6. hee made the waters stand still on an heape that they flowed not, and his people passed through as on dry land, Exod. 14.22. Iosh. 3.17. Psal. 114.5. It is he that worketh miracles and changeth the course of nature. This sheweth the difference betweene God and all other creatures. True it is, they haue power, but they are not able to worke miracles, but by the power of him that ruleth the creatures.
Ʋse 2 Secondly, doubt not of any of Gods promises, Rom. 4.20, 21, though they seeme neuer so vnlikely or vncertain. Let vs not doubt of saluation, nor despaire of the conuersion of any, Rom. 11. but be assured that he is able to doe it. This is a point which we ought to be well grounded in, we haue vse of it in all estates, and conditions of life, especially in times of affliction and aduersity. Doubt not of his fauour in prouiding for vs temporall things, hee hath promised that hee will neuer leaue vs nor forsake vs, neither in youth nor age, neither in peace nor warre, neither in plenty nor pouerty: he is able to make good the words of his owne mouth, hee is our helper and deliuerer, Heb. 13.5, 6. Doubt not of his goodnes toward vs in spirituall things, he is entred into couenant with vs, that hee will write his lawes in our hearts, and remember our sinnes and iniquities no more, Ier. 31.33, 34. This is our comfort that hee whom we serue is a God Almighty.
Thirdly, we see that God can reuenge himselfe Ʋse 3 of all his enemies, as also of the enemies of the Church, Deut. 32.39, 42. Let them therefore feare him, Exod. 15.16. Heb. 10.31. euen him that is able to cast body and soule into hell fire, I say vnto you, feare him, Matth. 10.28. they lie vnder his hand that can execute vengeance; there is no power in any creature to rid himselfe from his power.
Fourthly, be liberall to the poore, 2 Cor. 9.7.8. Ʋse 4 God is able to make all grace abound toward vs. He is able to make vs abound and to preserue vs from want, and therefore relying and grounding our selues vpon his power, we should make others to abound, & giue cheerefully to our brethren that want, and distribute to their necessities according as wee haue receiued.
Lastly, we ought to study and endeuour to Ʋse be vpright in our liues and conuersations, Gen. 17.1, 2. Let vs humble our selues vnder the most mighty hand of God, 1 Pet. 5.6. and quake at his iudgements, as the childe vnder the rod, Leuit. 10.3. Let vs repent vs of our euill wayes, and serue him in newnesse of life.
[Verse 24, 25, 26. And Moses went out and told the people the words of the Lord, and gathered, &c. We haue in these words to the end of the Chapter, the third point, to wit, the execution both of that which God had promised in mercy, and of that which he had threatened in iudgement. Heere then is a double affect, one touching the fellow-helpers ioyned in commission with Moses as his assistants. They were as it were of his priuie counsell; he prepareth them, and God furnisheth them, and communicateth his Spirit vnto them: which is amplified by a double euent, the first is common to all the seuenty elders, they prophesied; whereby God sealed vp vnto them the assurance of their calling, and procured them reuerence among the people, as we see in Saul 1 Sam. 10.10. and in Salomon, 1 King. 3.16, 28 The second is speciall, two of these Elders abode behind in the tents, and came not to the Tabernacle, shewing themselues (by this drawing backe) vnwilling, and accounted themselues vnable and vnworthy to vndergo the charge, as Saul when he was annointed to be king, hid himselfe among the stuffe, 1 Sam. 10.22. as also Moses and Ieremy did, when they were called, knowing that none is sufficient for these things. Heereupon a yong man (who he was, or to what end he did it, it is vncertaine, because it is not expressed) made report of their prophesying to Moses, at the hearing whereof Ioshua desireth him to forbid them by his authority: hee was too much addicted to the person of his master, as many hearers are to their teachers, as Paul complaineth that some did hold of Apollo and some of Cephas, 1 Cor. 1.12. as in our dayes, [Page 541] many conceiue too highly of Luther, otherwise a very worthy man: howbeit Moses tendring the good of all the people more then his owne glory, reproueth his corrupt affection, Enuiest thou for may sake? and sheweth a contrary disposition in himselfe, desiring that all the Lords people could prophesie, &c.
The other effect is touching the flesh prouided and supplied, which is enlarged by the instrumentall cause, a winde went foorth from the Lord: by the place from whence they came, from the red sea out of Africke in great plenty and abundance: by the miserable issue and euent of all, While the flesh stucke betweene their teeth, they were striken with a great plague, and perished in great numbers: and lastly, by a memoriall of the sinne and of the punishment, the name of the place was called, Kibroth Hattaauah, that is, the graues of lust, for there they buried the people that lusted.
In this diuision it is to be noted, that Moses going from the presence of God, relateth nothing but that which God had spoken vnto him, and commanded him to speake vnto thē; and therefore the Ministers are warned thereby to teach nothing but what they haue receiued from the word, as it were from the mouth of God, Num. 6, 22, 18. 1 Corin. 11, 23. Mat. 28, 20. They are his messengers and embassadours emploied by him, Mal. 2, 7. This condemneth vnwritten verities and traditions maintained in the Church of Rome, vnder which they would conuey vnto vs a fardell fraught with their owne inuentions. But let the Ministers giue attendance to the reading of the Scriptures, and consult with God by them, 1 Tim. 4, 13, 15, 16, and let al Gods people shut their eares against humane deuises, & open their eares and hearts to receiue whatsoeuer God shall teach them in his word, 1 Kin. 13, 15, 16, 17. &c.
[There ran a young man, and told Moses, and said, Eldad and Medad do prophesie in the campe: Ioshua said, My Lord Moses, forbid them. Ioshua feared lest the credite and reputation of Moses should bee lessened among the people by this communication of his spirit. He had a good intent, howbeit he was iealous of his master amisse, which proceeded from the corrupt fountaine of enuy, for which he is reproued. Out of which I might generally obserue, that it is the duty of masters to reproue their seruants, [...]octrine. [...] the duty [...] masters to [...]roue their [...]ants. as Christ doth oftentimes his Disciples. Priuate men, that haue onely a generall charge, are bound to reproue, Exod. 22. Leuit. 19, 17. much more such as haue the ouersight of the waies of others. Againe, conniuence & concealing of sinne is a kinde of consenting vnto sinne: he that hideth and reproueth not his friends faults, maketh them his owne; As it is in prouision for the family, so it is in instruction: he that prouideth not for the good of their bodies, is guilty of their death▪ if they perish through want of temporall things: so he that regardeth not the good of their soules, their blood shall be required at his hands if he suffer them to perish through want of instruction. This reproueth all such masters as encourage Ʋse 1 or flatter their seruants in euill, or suffer them to do what they list. These cast away all care of their seruants, as Caine did of his brother, saying, Am I my brothers keeper? so do these say, Am I my seruants keeper?Gen. 4, 9. are they not old enough to looke to themselues & to take charge of themselues? shall wee make them alwaies as babes & children? He is iustly accounted a cruell master, that would suffer his seruant to drowne himselfe when hee may hinder him and saue him aliue. Eli is punished for suffering his sonnes to run on in euill. Secondly, inferiours must suffer reproofe of their gouernours willingly and patiently, and not breake out into choler against them, like brute beasts that are vnteachable and vntractable, which kicke & spurne at the handling of their wounds and sores, because they want reason to conceiue what is good for themselues: so are these vtterly ignorant what is good for their soules. The patient loueth the Physition, though his potions be bitter, and the Surgeon mortifieth corrupt members: fooles doe hate correction, saith the wise man,Prou. 5, 22, & 17, 10. and it is oftentimes the cause of ruine of vnbrideled youth, these do in truth hate their own soules: which is a fearefull kinde of hatred. Lastly, let all gouernors & superiours haue an eye euer watchfull ouer the waies of such as are vnder them, that so they may encourage them in well doing, and reproue them for euil doing▪ This was in Elisha toward Gehazi running after Naaman and hunting after bribes, 2 Kin. 5, 25. Thus also did Salomon, hee had an eye ouer Shemei, and quickly found out his departure out of Ierusalem, and wandering beyond the bounds set vnto him, 1 Kings 2, 43, 44. Let euery one therefore take heed to their charges.
[My Lord Moses] Note heere the title which Ioshua giueth to Moses: he contenteth not himselfe to call him by his bare name, but before it he prefixeth a title of honour. This teacheth that inferiours must vse speeches of reuerence & subiection toward their superiours,Doctrine. Inferiours must shew reuerence towa [...]d their superiours. as Mal. 1, 6. 1 Pet 2, 14, and 3, 6. 2 King. 13, 14. Neh. 2, 5, Ester 5, 4, 8. 2 Sa. 24, 3. 1 Sam. 25, 24, &c. Thus haue Gods children by the light of the word, and the vngodly by the light of nature performed this duty. And no maruell: because superiours beare Gods image to inferiours, & are to them not by mans inuention or vsurpation, but by the ordinance of God in Gods stead, as Moses made Ruler and Gouernor was to Aaron, Exod. 4, 16. He shall be to thee in stead of a mouth, and thou shalt be to him in stead of God. Againe, we haue the expresse law & commandement of God binding the consciences of al, Exod. 20, 12. Psalm. 82, 6. Lastly, they are s [...]t ouer inferiours, not for their owne glory, but for their good, 1 Tim. 2, 2. Rom. 13, 4. He is the Minister of God to thee for good.
Vse 1 This principle offereth these vses; first, a reproofe of those that are so farre from yeelding them reuerence, that they reiect their authority, and cast off their yoke frō their necks, they mutter at thē & their commandements, they reuile them and vse vnreuerent speaches to them and of them, both before their faces and behind their backes, which ought not to be. Hence it is, that Moses saith, Exod. 22, 28. Thou shalt not reuile the Gods, nor curse the Ruler of thy people. And Eccl. 10, 20. Curse not the king, no not in thy thought, and curse not the rich in thy bed-chamber, &c. And the Apostle willeth Titus to exhort seruants to be obedient to their owne masters, and to please them well in all things, not answering againe, Tit. 2, 9. It falleth out for the most part, that they haue least honour at their hands of whom they ought to haue greatest. Fathers and masters haue many times more honour out of their owne doores, then they haue within them: & of other mens seruants and children, then they haue of their owne. For as Christ saith, A Prophet is not without honour, but in his owne country, & among his owne kinne, and in his owne house; so is it for the most part with all parents and masters, Mark, 6, 4.
Secondly, if this duty be to be performed vnto men, much more must we hold it to bee due vnto God. If reuerence and obedience be due to mortall men, who haue the image of God vpon them, and that darkly & obscurely, how much more may God iustly chalenge these duties, who hath giuen power and authority vnto men? Iohn 19, 11. Hence it is, that God saith by the Prophet, If I bee a father, where is mine honour? and if I be a master, where is my feare? Mal. 1, 6, 8. If ye offer the lame and the sicke, is it not euill? Offer it now vnto thy Gouernour, will he be pleased with thee, or accept thy person? Numb. 12, verse 14 Heb. 12, verses 9, 10.
Lastly, it belongeth to all superiours so to carry themselues, that they may procure and deserue reuerence, & do not iustly bring contempt vpon themselues. For this cause doth Paul teach Timothy to flye youthfull lusts, 2, Tim. 2, 22, and to beware that he giue not occasiō to make others despise his youth:1 Tim. 4, 12. which he shall do, if he be an example to the beleeuers, in word, in conuersation, in charity, in spirit, in faith, and in purity.
[Forbid them.] Heere we see what Ioshua would haue Moses do: he counselleth him to restraine them. A young man, young counsell. The Doctrine from hence is,Doctrine. Young men are ordinarily rash in iudging of others. that young men are commonly and ordinarily rash in iudging others, yea more rash then elder men, & consequently more apt to iudge amisse, and to giue euill counsell & sentence of such things as are well done. Such were Rehoboams green heads, they gaue greene counsell, and such as cost him the losse of the greatest part of his kingdome, 1 Kings 12, verses 8, 13, 14. Grauity and sobriety are commended in elder men, Titus 2, 1, 2. but young men follow the vanity of their young yeares, Eccl. 11, 9, 10.
The reasons are plaine. First, age & yeares Reason 1 bring experience and ripenesse of iudgment, and so wisedome. Youth is as greene timber, age as that which is seasoned, Iob 32, 7. I said, Daies should speake, and multitude of yeares should teach wisedome.
Againe, their affections being hotter and stronger, are more vnconstant and vnbrideled, ready to runne into extremities, as vntamed heiffers not vsed to the yoke.
Lastly, they put farre from them the euill day; they thinke themselues priuiledged by their age, and make account they haue time enough hereafter to enter into better courses. They liue for ye most part, as if they had made a couenant with death and with hell, and are lesse carefull to be kept and guided within the compasse of Gods lawes. Forasmuch as sentence is not executed speedily against an euill worke,Eccl. 8, 11. their hearts are fully set in them to do euill.
The vses. First, this teacheth vs not to rest Vse 1 in the iudgement, nor to follow the counsell of yong men, except they haue old mens gifts and graces in them. For touching gifts, it is true which Elihu testifieth, Iob 32, 9. Great men are not alwaies wise, neither do the aged vnderstand iudgement. Old men may be yong in gifts, and young men may bee old in gifts. Secondly, let young men suffer their elders to speake before them, especially in censuring things that are strange. It is a point of wisedome for all, especially for young men to suspect their owne iudgement and sentence concerning others, their persons, their gifts, and their actions. Thirdly, it reproueth those that set vp in the Church, & promote to the office of teaching, such as are young in yeares and gifts, and not yet seasoned to build vp others, but are light, wanton, rash, not graue, discreete, and sober. Adde vnto these, such as aduance those that are planted newly, conuerted to the truth of the Gospel, before there be sufficient triall made of the soundnesse of their religion, and the sincerity of their conuersation. Paul teacheth Timothy, that the Minister must not be a nouice, or one newly come to the faith, 1 Tim. 3, 6. lest beeing lifted vp with pride, he fall into the condemnation of the diuell. It is a fault among vs, that we many times giue too easie accesse to the Pulpit, to such as beare themselues as conuerts among vs, I meane such as haue beene fugitiues and forsaken our Church, and returne home againe oftentimes worse then they went out, and liue scandalously to the dishonour of God, and the offence of many. Such ought to bee thoroughly tried and proued, let them liue in the place of common christians, before they bee trusted with the place of Captaines: and let them thereby purchase to themselues a good degree to farther promotion.
Lastly, seeing rashnesse and vnaduisednesse are specially incident to youth, let them learn to season their yeares with the word of God, let them make it their meditation, whereby they may represse such hot and hasty & headstrong passions. The Prophet saith, Psal. 119, 9. Wherewithall shall a young man cleanse his way? By taking heed thereto, according to thy word.
And Moses saide vnto him, Enuiest thou for my sake? In these words Moses openeth and discouereth the particular sinne wherewith Ioshua was infected. [...]octrine. [...] Gods peo [...]e must be [...]re of enuy. We learne heereby in this reproofe, that all Gods people must beware of enuy, Iam. 4, 5. It is an affection compounded of sorrow and malice. For such persons are malicious, alwaies repining and grudging at the gifts of God bestowed vpon others, and as it were looke asquint at them, as Gen. 26, 12, 13, 14, 27, and 30, 1, and 31, 1. Mark. 9, 38. Iohn 3, 26, 27.
First, because it is a fruite of the flesh, Gal. Reason 1 5, 21. as carnall greefe and carnall hatred are, of which it is compounded: for it maketh mē repine and greeue at the blessings and prosperity of others, and that which is worst of all, to hate the persons that haue those gifts, and in the end the good things themselues that are in the persons for the persons sake. This appeareth in the Pharisies, Math. 27, 18. when they saw that Christ was in more account among the people, and did exceed them in all his doctrine and miracles, they repined and grudged at him. It greeued them that any should be equall vnto them, much more goe beyond them.
Secondly, God bestoweth his gifts where he will, and to whom he will, & in what measure he will, Math. 20, 15.
Thirdly, it procureth the wrath of God, and is neuer left without punishment, as appeareth in the next chapter, where Miriam the sister of Moses is striken with the leprosie, [...] 12, 10. because she enuied the gifts of Moses, God shewing therby how greatly he detesteth this sinne.
Fourthly, whatsoeuer is bestowed vpon any member, is bestowed vpon the whole body, 1 Cor. 12. Whatsoeuer is giuen to any part is giuen for the benefit of the whole Church, why then should we enuy any, seeing we haue our part and portion in it?
Fiftly, it is a diuellish vice, it is worse then fleshly, and yet if it were no more, it were sufficient to make vs to detest it: howbeit it sauoureth not onely of the flesh, but of the diuell: and it transformeth vs into the image of Satan, who enuied the happinesse of our first parents in the garden, Gen. 3, 5. So Caine was of that euill one, 1 Ioh. 3, 12. and enuied his brother, because God accepted him and his sacrifice, Gen. 4.5.
Sixtly, it crosseth and controlleth the wisedome of God in the distribution of his gifts & graces, as if God had done thē wrong, and bin too good to others: we can challenge nothing as due to our selues, but whatsoeuer we haue, we haue it freely: howbeit the enuious like not his administration, but dislike that others should enioy that which they want.
Lastly, it is against the rule of charity, which reioyceth at the good of others, 1 Cor. [...]3, and is ready to bestow and communicate good things where is want of them. So then where enuy is, there charity is not: and where charity is, there enuy is not.
This teacheth vs, that all are subiect to this Ʋse 1 euill, euen they that are godly, and in a great measure sanctified, are apt to enuy at others excelling in the graces of God. And doubtles this is one cause oftentimes of contentions among the faithfull, 1 Corin. 1, 12. much more therfore the vnreformed and vnsanctified are ready to enuy them that goe before them. Let vs not haue the faith of GOD in respect of persons, Iam. 2, 1. & let vs beware of hauing men in admiration for sinister respects. The best things are subiect to be abused through our corruption.
Secondly, it serueth to reprooue many Ʋse 2 malicious persons: some enuy others temporall blessings; others (that are worse) enuy them the grace of God. If they haue more knowledg then themselues, they cannot abide them, but speake all manner of euill against them. These men are possessed, nay poisened with malice, ambition, pride, arrogancy, and dissimulation: they are vtterly destitute of charity, or desire of reconciliation to their brethren. Hence it is, that Salomon opposeth enuy and the feare of God,Prou. 27, 4. as things that cannot possibly stand together, Prou. 23, 17. and in another place, a sound heart and enuy, Pro. 14, 30. If such see another haue more wealth and riches then themselues, they so vex & torment themselues, that the things wc they haue, do them no good. Enuy is a very torment to the enuious, who enuying at others, do plague and punish themselues. For as enuy hurteth not him at all that is enuied,Egidij Hunnij, comment. in Iohan. cap. 12. so the enuious man carrieth about within his owne bosome, an inward and home-bred tormenter that neuer suffereth him to be quiet. Such a monster is spite & enuy, that if he see, or heare, or think another to haue more or as much, to goe beyond him or be equall vnto him; it is a quotidian, nay, a continual feuer without any intermission, it paineth him day and night. Psalm. 112, 9, 10.
Thirdly, let vs vse all holy and sanctified meanes to prevent it, or to purge it away, if it Ʋse 3 haue seized vpon vs. Let vs labour for christian charity,How we may auoid enuy. that so we may rid our hearts of the corrupt weeds of fretting and malice against our brethren, and decke our selues with lowlinesse of mind, that we may banish pride and selfe loue, Phil. 2, 3. Store of charity and humility tempered together, will make a notable defence & preseruatiue against this malady.
Secondly, be wel contented with Gods holy [Page 544] administration of temporall blessings, spiritual, & eternal, yt we do not any way charge him with folly, who is wisedome it selfe; or with partiality, who respecteth no mans person.
Thirdly, to cast our eyes vpon the troubles, sorrowes, miseries, and calamities of our brethren which they sustaine and suffer, as well as vpon the gifts, blessings, comforts, & prosperity which they enioy, that so the consideration of the one, may stay & vphold vs from grudging at the sight of the other. But this is our fault, we looke vpon their good, but will not behold their euill: which if we did, wee should finde cause many times rather to pitty them then to enuy them.
Fourthly, to marke that the gifts of others are for our benefit, as the good of one member of the body serueth for the vse of another; and therefore wee are enemies to our owne good and welfare, when wee repine at that which others haue.
Fiftly, to pray to God for the obtaining of his gifts where we see them wanting; and for encrease of them where they are obtained, and for the continuance of them where they are encreased.
Lastly, it is our duty to loue the graces of God wheresoeuer wee see them, yea euen in our enemies. These are approued remedies to keepe vs from enuy.
[Would God that all the Lords people were Prophets, and that the Lord would put his Spirit vpon them] See heere the godlinesse and humility of Moses; he is so farre from enuying this gift of these two seruants of God, that he reprooueth Ioshua, and wisheth from his heart, that all the Church of God had ye same gift which he had, from the least to the greatest. As if he should say, I am so farre from enuying them in hauing these graces, though they came not with the others, (seeing God confirmeth euen their calling also as well as the rest,) yt I could rather wish if it pleased God, that all in the host could prophesie, and were endued with mine and their graces.
If any obiect, that this may seeme to giue way for vnwarrantable wishes, friuolous desires, and vaine praiers not grounded vpon any promise: I answer, it doth not, for he onely testifieth his holy desire of the Churches good; as when we pray that God would keep vs this day from al sinne. It is against the word of God to hold that we can be without sinne, but it is not against it, to testifie our desire to be free from it; for it is that which we ought al to aime at, and to endeuour that wee may attaine vnto. Neither doeth this praier giue scope to the wishes of the sottish multitude, that pray for their friends when they are dead, who neuer praied for them when they were aliue, saying, God haue mercy on their soules, or God rest their soules; whereby the Name of God is taken in vaine. For they haue receiued their iudgment according to their works, and are already either in rest or in torment, frō which they cannot returne.Doctrine. The godly desire that [...]thers of the [...] Church [...] be equall to them or aboue them graces. We learne from hence that the godly doe heartily desire the good and growth, the profit and encrease of the whole Church. It is the duty of all faithfull persons, to desire that all true Christians may excell in graces, euen to be equall or aboue themselues, how eminent and excellent soeuer their gifts & places be. This appeareth in Iohn the Baptist, Iohn 3, 29, 30. Now is my ioy full; he must encrease, but I must decrease. The Apostle desireth, that the Thessalonians, who were grown greatly in grace, might yet grow more and more, 1 Thess. 4, 1. Rom. 1, 11. This desire of the prosperity and flourishing estate of the Church, made Paul to moue Barnabas to go againe and visite the brethren in euery City, where they had preached and planted the Gospel of Christ, Acts 15, 36. Rom. 9, 3. Gal. 6, 16. Math. 11, 25. Iohn 17, 24. 2 Cor. 13, 9. As thē Ioab sent out to number al the tribes of Israel, said vnto the King,2 Sam. [...]4, [...] The Lord thy God adde vnto the people (how many soeuer they be) an hundred fold, and that the eies of my Lord the King may see it: so ought we in seeking the encrease of the true Israel of God much rather say, The Lord adde vnto the church such as shal be saued, how many soeuer they seeme already to be, thousand thousands, and that our eies may see the spirituall growth of them.
For as the glory of God ought to be most Reason 1 precious vnto vs, so heereby he is most glorified, whē many lights shine before men, Mat. 5, 16, Iohn 15, 8.
Secondly, superiours in gifts are fathers, and haue that title giuen vnto them, as well as superiours by office and calling, and therefore as fathers reioyce to see their children excelling themselues or others in gifts, as Salomon did excced Dauid, so ought it to bee in the spirituall growth of the Church; such as are fathers in respect of gifts, should reioyce and be glad when they behold their inferiors to come forward to a perfect man, vnto the measure of the stature of the fulnes of Christ, Eph. 4, 13.
Thirdly, they heartily loue one another, therefore they cannot but desire their greatest welfare and excelling in all graces to the greatest edification of other; not enuying, but reioycing in their encreasing more and more: & contrariwise sorrowing at their dwarfish estate, euer learning, yet still needing to bee taught the first principles of religion, as not able to beare strong meat, Heb. 5, 12, 13.14.
From hence we haue a way left vs to examine Ʋse our selues and to iudge our selues, whether we belong vnto God and be truely sanctified, or not: whether we be true parts of the true church or not, euen by this desire of the good of the churches of God. Hereby we may discerne and try what is in vs: by this note we may proue our selues, truely to seeke Gods glory with sincere harts, to wit, when we can [Page 545] reioyce in the excelling of other mens gifts aboue our owne, whether they be in the same or other callings with vs, wishing our selues inferiour to all others, and euery one to excell vs in gifts to the edification of the Church & Gods glory, in the setting vp and establishing of the kingdom of Christ. Let vs not account it a shame to see a sheep go before his Shepheard, or the sonne to go beyond the father, or the wife her husband, or the seruant his master: if the inferiours haue greater & better gifts then their superiours, blesse God for it, and pray God yet more to multiply their graces. There are many Pastours that are afraid, lest their people by too often teaching, and by going and growing forward by reading and conference, should be able to teach them their duty, or else controle their teaching of others. This is as vnnaturall, as if a father should be greeued to see his childe prosper & to grow in stature. We must desire the conuersion of those that bee out of the Church, therefore much more the blessing of God to be vpon the Church in a more plentifull measure, Acts 26, 29, and 7, 60. He that is desirous of the good of such as are not of the family, will be more carefull of those that are of the family. Euery part and member of the body, desireth and procureth the good of the other parts: so ought it to be in the mysticall body, whereof Christ Iesus is the head, who laide downe his life for the Church, and shedde his precious blood for the ransome of it, Acts 20, 28. It will be a great comfort to vs to finde this affection and desire in our hearts, to long after the common good of the Church.
Ʋse 2 Secondly, it condemneth the Church of Rome, that hinder the growth and encrease of, it, deteining the Scriptures from the people, & keeping them in blindnesse and ignorance, whereas the Lord would haue his word communicated vnto all. When a Prince hath published statutes for the gouernement of the Commonwealth, they are open for all to read them: so is it with God, after he caused the word to be written, he set them forth for all, commanding all to know them from the least to the greatest, from the lowest to the highest. On the other side, the Papists extoll their ignorance, and bar the people from the meanes of growing.
Againe, it reproueth those that seeke their owne good and glory, and care not how it goeth with others, whereas al the study & desire of Moses was, euermore to procure the good of Israel: he seemed vtterly to forget himself, and regarded not what became of him, so the Church might prosper and flourish, Exod. 32, [...]2. So was it with Christ, he sought not his owne glory, but his that sent him; and asketh, how they can beleeue, which receiue honour one of another, [...] 5, 44. and seeke not the honour that commeth from God onely? Such were Iosephs brethren, hearing his dreame of their sheaues bowing downe and making obeysance to his sheafe, Gen. 37, verse 7. and of the Sun and the Moone, and the eleuen starres which made obeysance to him, ver. 9. Such also were Dauids brethren, who hearing him to enquire what should bee done to the man that killeth the Philistim, and taketh away the reproch from Israel, said, Why camest thou downe hither? and with whom hast thou left those few sheepe in the wildernesse? I know thy pride and the haughtinesse of thy hear [...], for thou art come downe to see the battell, 1 Sam. 17, 28. These were afraid, he would rise too fast and outstrippe them, and therefore enuied him. So is it with false Teachers, who in the pride of their hearts, did seeke themselues aboue Gods glory, and the setting vp of Christs kingdome. The false teachers disgraced the Apostles, and preached enuiously to adde to their sorrowes, Phil. 1, 15, 16. Wherefore, let no man enuy the good gifts of others.
Thirdly, let the Pastors of the Church bee Ʋse 3 carefull of teaching the people committed to their charge, and to pollish them as hewne stones for the spirituall building of the spirituall Temple, and diligently to square them out, that so the body of Christ which is the Church, may grow vp to a perfect man.Eph. 4, 11. We cannot in truth desire the growth of ye church, if we be not ready to feede it with the word of God? Can the mother be said to be willing to see the growth of her childe, when she neuer feedeth it? No, it is plaine, she seeketh rather to starue it? Euen so is it with the Ministers, such as withhold the food of life from them do starue them, and are guilty of their blood.
Lastly, all are bound to procure the good Ʋse 4 of the Church, and to pray to God for the flourishing and happinesse of it, Psal. 122, 6, and 51, 18. We see how farre men are carried in naturall affection toward their children whom they haue bestowed in marriage, to desire that they might encrease to many generations. This is the marriage blessing, Gen. 24, verse 60. They blessed Rebecca and said vnto her, Thou art our Sister, bee thou the mother of thousands of millions, and let thy seed possesse the gate of those that hate him. How much more ought our earnest praier and desire be, that the Israel of God may flourish and multiply, and haue the dominion and vpper hand ouer those that hate them? Wee must desire that the Church may bee a fruitefull mother of many children, like Rahel and Leah, which two did build the house of Israel, Ruth chapt. 4. verse 11. We must be all helpers to helpe to builde the Church by our praiers, by our exhortations, by our life and example. Let vs reioyce when we see it encrease, and mourne when we see it decrease.
[Ver. 31, 32. And there went foorth a winde from the Lord, and brought quailes from the sea, and let thē fall by the campe, as it were a daies iourney, &c. God promised to his people quails, & that in abundance: here we see by what means they [Page 546] are brought among them, there went foorth a winde from the Lord, to whom the windes and seas do obey. He could haue done this by his owne immediate hand, if it had pleased him; but heereby he would teach,Doctrine. God giueth good things by meanes. that in giuing his creatures, and in bestowing his blessings, he doth not bestow them immediately by his owne hand, but he giueth them by meanes of the creatures that he hath created, as we see in this place. This we may reade at large in Hosea, chap. 2, 21, 22. When he giueth light, hee giueth it by the heauens, where he hath set the sunne to rule by day, the Moone and the Starres to rule by night, Psal. 136, 8, 9. He hath appointed the beasts of the fielde to yeeld vs cloathing, and the earth to minister bread to the sower, Psalm. 104, ver. 4. Exod. 8, verse 16. Gen. 7, verses 11, 12. The reasons heereof are euident.
Reason 1 Heereby he doth abate the pride and vaine glory of the sonnes of men, that though they be Rulers of the earth, and Lords of sea and land, and of all creatures in them, yet must they after a sort be beholding to the meanest of them, and borrow succour and sustenance from them.
Secondly, heereby he blindeth the eyes of those that will not see him, though he daily shine in their faces much more bright thē the Sun in the Firmament that casteth his beames vpon the earth, I meane of wicked men that can looke no higher then to the creatures thē selues, and therefore commit grosse idolatry with them, forasmuch as they looke not vp to God the author and giuer of them.
Thirdly, God did appoint Adam in the time of his innocency, that he should receiue all by meanes of his labor, for he was set in the garden to dresse the garden & keep it. Gen. 2, 15.
Vse 1 Conclude from hence an holy principle of our faith, to wit, the infinite power and glory of God, who hath the souereigne command of all creatures, for great is his Name. He employeth them in blessing and in punishing at his owne pleasure, and sendeth them forth for the honour of his Name, Psal. 8, 1. and 78, 16. He could with a word haue created these quailes as at the beginning, when he spake the word and they were, & vsed not the wind to bring them foorth; but he would manifest his souereignty and dominion ouer all, that so all might stand in feare of him, to whom nothing is hard, Ier. 32, 27 Doubtlesse, we must confesse that he is worthy of all honour, Reu. 4, 11. Psal. 89, 8, 12. and let men submit themselues to him, Iob 36, 36, 37, and 42, 5, 6.
Vse 2 Secondly, from hence ariseth comfort to Gods children that liue vnder his protection; he hath all creatures at his commandement for their good. And it serueth as a terrour to the wicked that set themselues against him, who doth whatsoeuer pleaseth him in heauen and in earth, Psl, 115, 3. The Lord of hosts is his Name, who can arme, send foorth, and strengthen the least of them to their vtter ruine. Wherefore so long as God hath any creature about him, they shall not want meanes of their ouerthrow and destruction. And on the other side, the faithfull shall not want meanes for their preseruation.
Thirdly, whensoeuer we want any blessing, Vse 3 we must seeke to the Lord; for he can restrain the sweete influence of the heauens when it pleaseth him, so that neither the heauens shall heare the earth, nor the earth the corne, not the corne the people; he can make the heauens to be as brasse, and the earth as iron, that they shall yeeld vs no benefit at all. For albeit be blesseth vs by the creatures, yet he doth limit and vphold them from yeelding vnto vs any good whensoeuer he pleaseth. Therefore is he to be sought vnto for a blessing, lest hee command them to do vs no good.
Lastly, seeing we must seeke God in the Vse 4 meanes, it teacheth vs from the example of God, that we also must vse meanes for the obtaining of earthly blessings. We must labour in our places and take paines in our callings wherein God hath set vs. We must be diligent and industrious, Prou. 10, 4. The hand of the diligent maketh rich. True it is, the Scripture teacheth that it is the Lord that giueth power to get riches; neuerthelesse, the hand of the painefull labourer is said to giue riches also. We must pray vnto God for a blessing, and depend wholly vpon him, Psal. 127, 1, 2. Yet we our selues must not be idle and do nothing. For as many vse the meanes and neuer seeke to God, so there are others that relie vpon God onely, and neuer seeke the meanes at all. These are like vnto those that would faine be saued, and yet neuer seeke after the right meanes to attaine to saluation. Balaam wished that he might die the death of the righteous, yet he would not ioyne with Gods people to haue remission of sins, and to heare the voice of God: so doe these offend in temporall things, they sit still and will not vse the means wherby they may enioy the creatures of God to their good, although they would faine haue them. If we seeke them as GOD hath appointed, we shall finde comfort.
[Ver. 33, 34. And while the flesh was yet betweene their teeth, yer it was chewed, the wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague.] In the middest of their lustes and pleasures, behold how Gods iudgements come vpon them. They had feasted a long time, and had glutted themselues with their flesh; now their sweete meate had sowre sauce, for the hand of GOD commeth vpon them for their sinne, and suddenly the plague sweepeth them away.
The Doctrine arising from hence is this,Doctri [...] The iudg [...] ments or [...] do often [...] come ver [...] suddenly. that the iudgements of GOD doe oftentimes fall vpon men and women very suddenly before they bee aware, when they least of all thinke or imagine of the day of wrath, [Page 547] Iob 20.5, 6, 7. & 21.17. Psal. 73, 19. Esay 30, 1 [...]. Exod. 12, 29. Dan. 5, 30. Luke 12, 20. The destruction of the wicked, shall come as a whirlewinde, Amos 1, 14 Christ putteth vs in minde of the dayes of Noah and Lot, and telleth vs that the comming of the sonne of man shall be when men thinke not of it; and therefore it is compared to the sodaine comming of a theefe in the night, and the sodaine trauell of a woman, Mat. 24, 43. 44. 1 Thess. 5, 2, 3. Actes 12, 23. and like the fall of a ruinous wall at an instant, though it stand long, Esay 30, 13.
This is plaine, first because they haue thorough Reason 1 Gods patience and long-suffering increased the number, waight, and measure of their sinnes, and thereby compell the Lord to bring his iudgements sodainely vpon them. They draw out his sword, and will not suffer it to rest in the sheath: they offer a kinde of violence to God, and constraine him to bring his iudgements vpon them in a moment, they will not suffer him to stay any longer▪ It is iust to punish such as abuse his patience: hee hath waited a long time, and called them to repentance, they haue had time & warning enough, and made him dance attendance, as Prou. 1, 24, 27. Because I called and ye refused, your desolation commeth as a whirlewinde.
Reason 2 Secondly, God respecteth herein the benefit of others toward whō he hath not vsed as yet so long patience, to the end that they seeing others fall into sodain destruction, may learne thereby not to abuse his patience, lest they also be sodainly destroyed, Dan. 5, 22. when Daniel had told Belshazzar of his father, how sodainly the iudgement of God came vpon him for his security▪ he addeth, And thou his sonne knowing all these things, hast not humbled thy self, but hast committed the same things thy selfe; and therefore now also shalt thou sodainly be destroyed: thou shouldst haue considered these things before, and haue taken warning by thy fathers punishment; but seeing thou hast not looked vpon him, as in a glasse set before thy eyes, to consider the slippery estate wherein thou and all Princes and people stand, therefore now shall the same heauie hand of GOD finde thee out, and his iudgements shall presently ouertake thee.
Ʋse 1 The vses follow. First see from hence the happy estate of all such as thinke of the day of their reckoning betimes, and prepare their garments that they be not taken naked. Men in sodaine danger, as in a fire or sodain tumult coming in the night season, are glad to catch any thing to couer them, Mark 14, 51. so shold we be cloathed with Christs righteousnesse, Reuel 16, 15, Such are out of danger, & haue no cause to feare wrath and iudgement. It is the wisest & safest way so to do, then we shall be sure to escape and be saued.
Ʋse 2 Secondly, it serueth to teach vs, that wee should not enuy at the peace and prosperitie of the wicked, neither fret at the flourishing estate of the vngodly that liue in their sinnes: for howsoeuer they be for a time forborne, & all goeth currant with them, yet thereby they are the more hardned in their sinnes, till a far greater iudgement come vpon them. Therefore enuy not at thē though they grow great, for suddenly shall the iudgements of GOD take hold vpon them, and arrest them as guilty of death, and then they shall perish speed [...] ly; so that there is no reason to greeue or grudge at their prosperity. They shall soone be cut downe as grasse, and shall wither as the greene herbe; they shall be consumed as the fat of Lambes, euen with the smoke shall they consume away. Psal 37, 1, 2, 20. The estate of all the wicked is very ticklish and vncertaine: they are set in slippery places, and God casteth them downe into desolation. Their end is sodaine and fearfull▪ Prouer. 6, 15. like a violent storme and tempest, while they are secure and thinke nothing of their end, while they eate & drinke, and are drunken, and giuen to vnlawfull pleasures, the iudgement of God shall be as a swift messenger, or a sodaine winde that shall blow them away as chaffe. For though God in patience beare with them, and put off his iudgements for a season, yet when they do come, they shall come swiftly and sodainely. Indeed it often maketh the best of Gods children to stumble, to see the prosperitie of the wicked, and greeue much to see men lying in their sinnes as swine in the mire, or dogges in their vomit, to grow great and continue long without any crosse or affliction, but let them waite but awhile, and sodainly they shall see the iudgements of God to ouertake them in their greatest ruffe and riot into which they breake▪ Let no man therefore enuy them, their honour and glory, their riches and prosperity, for they all shall bee turned into curses and iudgements. Who would repine at it, to see a theefe carried along thorough faire fields and greene meddowes, in a rich coach to the gallowes or place of execution? There is cause rather to bee greeued at it, and to pittie him then to enuy him: so likewise why should we enuy at the prosperity of the wicked, considering it is the highway that leadeth to death and the verie occasion of their ruine, they stād in danger euery houre to be ouertaken with the iudgements of God which come sodainely, that they shall haue no time to make their peace, or to reconcilde themselues by true Repentance. Psal. 37.35, 36. We haue cause therfore to mourne for them, and not to murmure at them.
Thirdly, from hence ariseth comfort to the faithfull. What though on the one side the Ʋse 3 wicked prosper & encrease in riches, though their eies stand out for fatnesse, and cruelty compasseth them as a garment? and they haue more then heart can wish? And what though on the other side, the godly are afflicted and in trouble, though they be in want and oppressed, though they be in misery and suffer many [Page 548] wrongs?Psal. 73.13. yet we must not be discouraged, nor say, We haue clensed our hearts in vaine, and in vaine wee haue washed our hands in innocency; forasmuch as they are brought into desolation as in a moment, they are vtterly consumed with terrors, as a dreame when one awaketh.Verse 19, 20. Let vs therefore bee of good comfort, and not shrinke away: they are like the grasse or flower of the field, which groweth and flourisheth to day, and to morrow withereth and is cast into the Ouen, or rathey they are much more brittle, and subiect to a speedier change. Let vs commit our wayes vnto the Lord and trust in him: let vs giue all diligence to walke in his waies, which are sanctified and holy waies, that we may not be reputed among the wicked; and so partake with them in the sodainnesse of their downfall. Let vs waite patiently vpon him; for yet a very litle while, and the wicked shall not appeare; thou shalt looke after his place, and yet shalt not finde him; sodaine destruction shall seize vpon him as a sergeant, and he shall be caried away as with a strong whirlewinde in a tempestuous and stormy day.
Ʋse 4 Fourthly, it is our duty to watch and attend with all care for the time of iudgement. The day of the Lord, or the time of iudgment is twofold, generall and particular. Generall, when Christ shall breake the heauens, and come to iudge the quicke and the dead in the end of the world, when the pillars of the earth and the whole frame of heauen shal be dissolued. Particular, at the day of our death, when euery particular soule must appear before the barre, and giue an account what i [...] hath done. Great will be our misery, if God come & find vs carelesse and secure. If a man knew at what houre the theefe would come, doubtlesse hee would watch, and not suffer his house to bee broken through, Marke 13, 35, 36. And this is the cause wherefore it pleased God to conceale from vs as well the day of iudgement, as the day of our death; hee would not haue vs know either the one or the other, to wit, whē he will come, or when we shall dye, to the end we should alwayes watch and pray, and be in readinesse, hauing our loines girt, and oyle in our lampes. Nothing is more certain then that he will come. Enoch, the seuenth from Adam, prophesied of it before the flood, that the Lord commeth with thousands of his Saints, Iude verse 14. howbeit nothing is more vncertaine then when he will come, for the Angels in heauen, and the Sonne himselfe as hee is man, know it not, but the Father onely, Mat. 24, 36. Mar. 13, 32. So nothing is more certain then our death and dissolution, and nothing more vncertaine then the time thereof, that we should learn to looke for him euery day, nay euery houre, nay euery minute. It is well obserued by Austine, that the Lord would haue vs to know the time of his first comming,Aug Epist. ad Hesych. because the knowledge thereof is profitable and necessary: and therefore doth the Lord reprooue the Iewes, that they could iudge the face of the sky, but they knew not the day of their visitation: because he that is ignorant of the first comming, can neuer prepare himselfe for his second cō ming.Z [...]ch. de f [...] seculi. But the day and time of his second cō ming is hidden from vs, because it is not expedient for vs to know the same, lest we shold say with the euill seruant, My master doth defer his comming, and so fall to beate our fellow-seruants, Luke 12, 45. We must be wise-hearted, and looke for him euery day, and not foolishly promise to our selues a long time of his tarrying, lest we deceiue our selues, and begin to eate and drinke, and to be drunken: whereas the Lord of that seruant shall come in a day that he looketh not for him,Mat. 24.50, 5 [...] and in an houre that he is not aware of, and shal cut him asunder, and appoint him his portion with the hypocrites, there shall bee weeping and gnashing of teeth. And if wee may not say, our master doth delay his comming, as euil seruants; then we may not say,2 Peter 3, 4. where is the promise of his comming? as prophane scoffers and mockers do, that walke after their owne lusts. But bee it that the generall comming of Christ were farre off, yet his particular comming to euery one of vs cannot be farre off, but is nere at hand, we know not whose turne shalbe the next; woe vnto vs if we be taken vnprouided. So then we see, that God hath concealed his comming both generall and particular, not to our hurt, but for our good.
Lastly, this serueth to admonish all men, Ʋse 5 that seeing the iudgements of God shal come sodainely, and that sodaine death and sodaine destruction are fearfull to all men, to take heed that we abuse not the patience of God by liuing in knowne sin, and flattering our selues in it, lest we be swept away sodainly. Manie men are oftentimes praying and desiring God to keepe them from sodain death, they would by no meanes dye sodainly; yet these men by abusing the patience of God, and continuing in sinne, do take the direct way and course to bring sodaine death and destruction vppon themselues. It is a manifest token of a plaine and ranke hypocrite, to craue to be kept from sodaine death, and in the meane season to doe nothing but practise and commit sinne with greedinesse. Certainly he that thus prayeth, doth it for no other end, but because he is desirous to liue longer to commit euill. He is afraide to come to an account, and yet he wold liue longer to make his account greater and more fearefull. Would we not therefore be sodainly destroyed:? Wee must labour to see the plague, and flie. But whither? not from God, for he is farre swifter then possibly wee can bee, who rideth vpon the winges of the winde, and can quickly ouertake vs: we must flye to God, and seeke to him for pardon betimes, and labour earnestly for a reconciliation with him. The birds of the aire escape the snares of the fowler by flying: but whither? and how is it, and what do they? not by flying [Page 549] downe on the earth, for so they are taken: but by flying vpward; the higher so much the safer. So should we flie, not downe from God, but flie on high, flie vp to God and seeke vnto him, for him we haue offended, and of him we must craue and shall obtaine forgiuenesse. Let vs preuent his iudgements by our repentance, otherwise we shall perish sodainly. And when once we haue obtained his fauour, and made peace with him, though sodaine death come vpon vs, as it did vpon righteous Abel, well-meaning Vzzah, religious and godlye Iosiah, yet happy and blessed shall we be. It is wisedome not to put off the day of iudgement, neither our particular day of iudgement, Amos 6, 3. It is the occasion of many euils, when a man neuer thinketh vpon the day of his dissolution, and dreameth that the day of comming to his answer is not neare. Many impenitent persons put off the day of their repentance in hope to haue time enough heereafter; whereas repentance is not in our owne power, and that which is late is sildome true: and his iudgements are sodain, yea so sodain, that sundry which promised vnto their soules many yeres leisure and liberty to repent, haue not had so much warning as to say, Lord haue mercy vpon me. Wee haue had many examples of this daily, and therefore let vs be euermore ready and prepared before hand.
CHAP. XII.
MOses in this chapter goeth forward to set downe another murmuring, [...] and [...] mur [...] against [...]. which did nerer touch him then the former. Such as are mentioned in the Chapters before, infected in a manner, the whole people: this is more particular, and is directed directly against himselfe, raysed by his owne sister and brother, both elder then himselfe. Wherein consider two things, First their sinne: secondly, the processe of God against them for their sinne. Touching the first, obserue that though both of them sinned, yet Miriam his sister hath the chiefe hand in the sinne, who drew Aaron by perswasion into a practise and participation of it, as the people had done before, when they mooued him to make the golden Calfe, Exod. 32, 1, 2. they were the authors of that idolatry, Aaron was drawne to consent vnto it.Miriam [...] chief [...]er. That shee was the first in this trespasse may appeare, first because the verbe in the originall, is of the Feminine gender, and ioyned in construction with Miriam, which serueth also to strengthen the reason. Secondly, she is named in the first place, not preferred for honors sake (for there is no honour in committing of euil,) but because she had the principall hand in it. Thirdly, because the punishment fell onely vpon her, and not vpon Aaron, who was euen constrained by her importunity, as it were against his will to ioyne with her.
[...]casions [...] mar [...]e.The occasions which both of them take to exalt and magnifie themselues, and to call the authority of Moses in question, are double: his marriage, and his calling. The marriage of Moses was with the woman that was a Cushite, which seemeth to be no other then Zipporah the Midianite. For first, we reade not of her death, who was brought to him by her Father immediately before the giuing of the Law, Exod. [...]8, 5. Again, it is not to be thoght that hee would marry two wiues, especially being now 80. yeeres olde, vnfit for any new marriage, and it being contrary to the first institution. Thirdly, we reade of no other sons that he had but Gershom and Eliezer, Exod. 2, 2, 22, and 4, 20. & 18, 3. 1 Chron. 23, 14, 15. both which he had by Zipporah the daughter of Iethro: Who this woman was that Moses maried so that woman is like to be no other then this Zipporah, whom he maried when he fled out of Egypt and soiourned in Midian. For the Midianites are called Cushites, not that they came of Cush the eldest son of Ham, Gen. 10, 6. but because they possessed part of the land of Cush. And it may wel be that some strife and contention arose first of all between Zipporah and Miriam, a common thing vnto that sexe, as fell out betweene Sarah & Agar, betweene Rahel and Leah, and between Hannah and Peninnah, and haply it might bee for place and precedency; Miriam bearing her selfe bold, that she was a Prophetesse, and of the seede of Abraham, but Zipporah a forreiner and a stranger from Israel. And on the other, Zipporah alledging and pretending for her selfe, that shee was the wife of Moses, the cheefe Gouernor of the people, and therefore as the cheefe roome was due to him before other men, so to her before other women. The other occasion, was the office and calling of Moses, they enuied his dignity and authority. For,Genesis 13, 8. as in of Abrahams house the strife arose among the herdmen of his cattel, and of Lots, the flame whereof burned so fast yt it caught holde vpon the masters themselues, and had quite consumed them, had it not bene wisely & timely preuented: so this quarrel as a spark of fire arising among the women for the vppermost roome and cheefest seate, couered for a season vnder the ashes, at length brake out into a flame, and caught hold of Moses, against whom Miriam and Aaron stroue. As if they fhould say, Thou art not so great a Prophet [Page 550] as thou wouldest be accounted; haue not the seuenty Elders the Spirit of God, and the gift of prophesie as well as thou? and haue not we that gift also? This is amplified by a double effect, one in God, he heard it; the other in Moses, he held his peace and said nothing, giuing no occasion of this contention.
But before we come to the doctrines to be gathered from hence, we must speake somewhat of the translation of the words and of the interpretation. The words in the Originall lie thus, And Miriam spake and Aaron against Moses, because of the woman the Cushite, whom he had marryed: for he had taken to wife a Cushite. The Septuagint being deceiued in turning these words,Heneken tes gunaikos aithiopisses, hoti gunaika aithiopissan elabe. gaue occasion of errour and stumbling vnto others, making the Cushites to be Ethiopians, and saying that hee married an Ethiopian woman, thereby mistaking this place and sundry others: The vulgar Latine followed them step by step, and the Geneua likewise, all of them calling her an Ethiopian. To this purpose I cannot passe ouer the senselesse tale of Iosephus in his Antiquities, which he relateth of Moses, when he is said to haue serued Pharaoh in the warres against the Ethiopians at such time as hee was brought vp in his courts as the sonne of his daughter: for he transporteth Midian ouer the red sea, and beyond all Egypt, and setteth it in Ethiopia, quite mistaking the seat of Cush. The Ethiopians are directly vnder the Equinoctiall line,Whether Cussi be Ethiopia or not. or not farre from it, but far from the land inhabited by the Cushites, who are neither blacke of color, nor in any sort neighbouring the Torrida Zona: whereas Moses maried the daughter of Iethro Priest or Prince of Madian, which is part of Arabia Petraea bordering the red sea, for he fled from Pharaoh into the land of Madian. Now it is manifest that Cush could not be Ethiopia, but Arabia, both that Arabia called the Stony, of which we spake before, and a part of Arabia the Happy & the Desert, which regions Cush and the Cushites presently planted and peopled, after that they left Babylon to Nimrod, wherein they first sate downe altogether. But Iosephus presuming that Cush was no other then Ethiopia, must needes maintaine that the wife of Moses being a Cushite, was a woman of the Land of Ethiopia, and therupon frameeth a formall tale that one Tharbis the daughter of the king of Ethiopia fell deepely in loue with the person and fame of Moses while hee besieged Saba her fathers chiefe citie, and to the end to obtaine Moses for her husband, she practised to betray her parents, countrey, friends, and the citie it selfe, and to deliuer them and her selfe into Moses hands.
The substance of this tale is told in this sort,Ioseph Antiq. lib 2. cap. 5. While Moses was greeued that his army lay idle, because the enemy besieged durst not sally out and come to handy blowes, there happened this accident in the meane while: The Ethiopian king had a daughter cald Tharbis, who at some assaults beheld the person of Moses, and withall admired his valour. And knowing that Moses had not onely vpheld and restored the falling estate of the Egyptians, but had also brought the conquering Ethiopians to the very brinke of subuersion: these things working in her thoughts, together with her owne affection (which daily encreased) she made meanes to send vnto him by one of her trustiest seruants to offer her selfe vnto him, and become his wife: which offer Moses on this condition accepted, that shee should first deliuer the City into his possession; wherunto she condescending, and Moses hauing taken an oath to performe this contract, both the one and the other were instantly performed.
Heere is a pleasant tale (for it is no better) whereof Moses hath not one word,The dis [...] of the [...] Ioseph [...]. wherin are many plaine mistakings. For as he is deceiued in taking Ethiopia to be the countrey of Moses his wife, when indeed it was Arabia, so hee erreth no lesse in naming a city of Arabia for a city of Ethiopia. For Saba is not in Ethiopia, but in Arabia, as both Strabo and all Geographers ancient and moderne teach vs, except haply Iosephus can worke miracles, or rather impossibilities, and perswade vs that the Queene of Saba,Ma [...] [...] which came from the South to heare the wisedome of Salomon, were a Negro or Black-Moore.
Againe, while Moses kept the sheepe of his father in law, the Priest of Madian, he is saide to driue the flocke to the desart, and so came to the mountaine of God in Horeb, Exod. 3.1.2. Now that mount Horeb is not in Ethiopia, euery child knoweth; and Sinai where the law was giuen is expresly said to be in Arabia, Gal. 4.25. But Horeb and Sinai were together, and differ as the whole and the part, Horeb being the name of that hilly coast wherein mount Sinai is situated.
Furthermore, we find that Iethro came to Moses at Rephidim not far frō Idumea, where perceiuing the insupportable gouernment of so great a multitude to lie vpon his shoulders onely, as a burden too heauy for him to beare, he aduised him to distribute that weighty charge among others, and to make Iudges and gouernours of euery Tribe to helpe beare the burden with him, Exod. 18. But if Iethro had beene an Ethiopian, it had beene a very farre progresse and wearisome perambulation for him to haue passed through al Egypt with the wife and children of Moses, and to haue found Moses in the borders of Idumea, the Egyptians hating Moses to the death, and all that fauoured him.
Lastly, if we will beleeue Moses himselfe, who spake being inspired by the Spirit of God, then doubtlesse his wife was not purchased after the manner that Iosephus reporteth, that is, for betraying her countrey and kindred, her parents and friends; neither had she the name of Tharbis, but of Zipporah; neither was she a Negro, but a Midianitish woman. For Moses flying out of Egypt for feare of Pharaoh, and for safety of his life, came to [Page 551] Midian, and sate downe by a Well as a man distressed, and disconsolate, and a stranger, where he is said to haue defended the daughters of Reguel from the other sheepherds, and drew them water to water their sheepe, vpon which occasion he was entertained by Iethro, whose daughter he married, and not for any supposed betraying of townes and countries. Neither is it any thing against this opinion of Moses his wife to haue bene an Arabian, [...]. that the Scriptures teach vs that he married a Midianitish woman: forasmuch as Madian or Midian, [...]. standing on the North coast of the red sea ouer against the body of Egypt, and nere Ezion Gaber where Salomon prouided his fleete for India, in the region of Edom, may well be reckoned as a part of Arabia, as the red sea is called Sinus Arabicus.
Moreouer, these foure nations are euerie where mixt in holy Scriptures, because they dwelt confusedly together, to wit, the Madianites, the Ismaelites, the Amalekites, & the Cushites, which were all in one generall word Arabians, and in the word called sometimes by one of those names, and sometimes by another, as Gen. 37, 25, 27. & 28. it is saide that Ioseph was sold to the Ismaelites, & in the same chap. ver. 36. that the Midianites solde Ioseph to Putaphar Pharaohs steward, and chap, 39, 1. that Putaphar bought Ioseph of the Ismaelites, which the Chaldean Paraphrast in the same place, calleth Arabians. To make this yet more plaine, it appeareth Iudg. 6, 3. yt when Israel had sowen, then came vp the Madianites, Amalekites, and they of the East to set vppon them: they of the East were Arabians of the Desert, so as where before in the buying of Ioseph the Madianites and the Ismaelites were confounded, here the Madianites & the Amalekites are made one nation, and chap. 8, 24. these nations are all called Ismaelites, and neither Madianites nor Amalekites, of which in processe of time came the Mahometan Arabians. Neither is the marginall note vpon chap. 37, 28 of Gen. in the Geneua Bibles, any thing to the purpose, who to auoide the confounding of these Nations and taking one for another, tell vs that Moses wrote according to their opinion who tooke the Madianites & Ismaelites to be all one. For Moses wrote the truth as it was in it selfe, who was no stranger, but well acquainted in Arabia, in ye border whereof and in Arabia it selfe he had formerly liued forty yeres, and therefore no man was better able to describe these places, so that it is a vaine thing to make him vtter an vntruth contrary to his own knowledge, and to follow the opinion of others that were deceiued.
The like mistaking of Ethiopia for Chush is found in many other places. The first is Gen. 2, 13. The name of the second riuer is Gihon, the same is that which compasseth the whole land of Ethiopia, in Hebrew it is, the land of Chush. But the Ethiopians are as much as blacke or burnt faces, whose proper countrey is called Thebaides, lying to the Southward of all Egypt, farre distant from that land which was peopled and inhabited by the Cushites. And Gihon is a riuer that watereth Chush, and not Ethyopia. But it will be obiected, Obiection that Homer maketh a twofold Ethyopia, the East and the West, which also is found in Strabo. For hee saith, Odyss. lib. 1.
Where he sheweth expressely, that the Ethiopians are diuided into two sorts, some lye vnder the East Sun, and some vnder the west. But this serueth nothing to bring these Chusites to be either the one or the other, Answer. both of them being found elsewhere. For the East Ethiopia is that which compasseth Nilus to the South of Egypt, and is the south border therof, now a part of the Empire of the Abyssines vnder Prester Iohn: and the west Ethiopia is yt which ioyneth it selfe with the riuer Niger, which we call Senega and Gambria, for there-about are these Ethyopians called Perorsi, Daratites, with diuers other names which Pliny numbreth in his fift booke and eight chapter:Plin natur▪ hist. lib. 5. cap. 8. and these two do lye indeede directly east and west, I meane that of Niger, and the other of Prester Iohn. But touching Chush and the region of the Ismaelites with the rest, they are extended directly North from that of Ethiopia, which is beyond Egypt. The farther mistaking of Chush for Ethiopia may be shewed out of two places in the second book of the chronicles. First, where Zearah the Chushite, 2 Chro. 14, 9. brought an army of ten hundred thousand against Asa King of Iudah: which army whence it came the question ariseth, whether out of Ethiopia, or out of Arabia where the Chusites inhabited? Doubtlesse not from Ethiopia, for that had bene a strange march and progresse for such a multitude or world of people, hauing so mighty a King as the King of Egypt, betweene Palestina and Ethiopia. But these were the Cushites, Amalekites, Midianites, Ismaelites, and Arabians (God hauing long before promised to make a great people of Ismael, Gen. 25, 16. and that twelue Princes should yssue from him.) For after that Asa strengthned by God had defeated this huge army swarming with such a multitude, he followed his victory, and tooke some of the Cities of king Zearah round about, and among the rest Gerar. Now, that Gerar should be any City of the Ethiopians no man can suspect or defend as appeareth in these places, Gen. 12, 11. and Exod. 17.8. compared together: Abraham departed to ye south country, and dwelt between Cadesh and Sur, and soiourned in Gerar. Now Sur is that part vpon which Moses and the Israelites first set their feete after they had passed the redde sea, where the Amalekites set vpon them in Rephidim, supposing they had beene [Page 552] weary and vnable to resist. And in the history of Isaac it is written,Genesis 26, 1. that he went to Abimelech King of the Philistims vnto Gerar: but no man is so simple as to say, that Abimelech and the Philistims were Ethiopians. The same might be shewed out of many circumstances in that chapter. Lastly, Moses himself describing the bounds of Canaan, to confirme the faith, and to quicken the hope of Israel, hath these words, Gen. 10, 19. The border of the Canaanites was from Sidon, as thou commest to Gerar vnto Gaza, as thou goest vnto Sodome and Gomorrah, and Admah, and Zeboim, euen vnto Lusha: now Sidon was the Frontier of Canaan toward the North, and Gerar by Gaza toward the South. Another place of translating Ethiopia for Chush, is in 2 Chro. 21, 16. which the Geneua Translators haue thus: The Lord stirred vp against Iehoram the spirit of the Philistims and Arabians which were beside the Ethiopians. But the Philistims and the Negroes are farre asunder, as euery one that looketh vpon a Map may easily iudge: whereas the Philistims and Arabians do mixe and ioyne with the land of the Cushites, and are distant from Ethiopia about 32. or 33. degrees, and therefore cannot be their next neighbours, inasmuch as all Egypt, and the deserts of Sur and Pharan are betweene them; so that it ought rather to be thus translated, The Lord stirred vp against Iehoram the spirit of the Philistims and of the Arabians which confine (or border) vpon the Cushites: for these indeede are their next neighbours. But the Israelites had neuer any communion or affaires with the Ethiopians, nor any intelligence or trade beyond Egypt to the South: but the enemies wc they had on the south and east parts were these nations of the Chushites, Philistims, Ismaelites, Amalekites, and Midianites, who in one generall name were all Arabians.
Another mistaking of Ethiopia for Chush is in the history of Senacherib, 2 Kings 19, 9. where the Geneua saith, he heard that Tirhakah king of Ethiopia was come out to fight against him. This army that marched against the king of Arabia, Antiq. lib. 10. cap. 1. not from Ethiopia, as Iosephus himself maketh it manifest, for he confesseth, that this army came to releeue the Iewes and the Egyptians, whom the proud Senacherib sought to oppresse together, and marched directly toward him by the way of the Desert. So then, it ought to haue beene translated Tirhakah king of the Chushites: for hee had great reason to muster his men together, and to put them all in armor, forasmuch as the houses and the cities of the Chushites were next to the fire, and vpon whom the smoake of Iudah flaming was blowne, being their neerest neighbors, and if the Iewes had miscarried, their owne turne must haue bene the next.
Hauing waded thus farre in the bookes of the histories, let vs proceed to consider some places as il expounded in the prophets, where also Chush is mistaken for Ethiopia, and first I propound a place in Ezekiel, Chap. 29, 10. where the Lord threatneth the vtter subuersion of Egypt by the Babylonians, which is thus described in the translators from the tower of Seueneh euen vnto the borders of the Black-Moores: which last words should rather haue beene conuerted, from the Tower of Seueneh to the borders of the Chushites or Arabians: betweene which two limites is situated all Egypt. For to say, from the borders of Seueneh to the Ethiopians is nothing at all, and can carry no sense or meaning, Seueneh it selfe being the border of Egypt, confronting and ioyning to Ethiopia, or the Land of the Black-Moores. So then, if Nebuchadnezzars conquest had beene onely betweene Seueneh and the border of Ethiopia, it had bene a poore conquest, without victory, without enemies, without any land: because as Iunius well obserueth, Seueneh was the south bound of Egypt seated in Thebaida which toucheth Ethiopia, and Cush noteth the North bound,Annot. in [...] 29, 10. as if the Prophet had saide, that Egypt should be ouerrun and ouercome from one end of it to other; whereas Nebuchadnezzar neuer entred into any part of Ethiopia, as appeareth by the Prophet.
Another place in Ezekiel is chap. 30, 9. & is thus turned by the Geneuian Translators, In that day shall there Messengers go forth from me in ships, to make the carelesse Moores afraide: which should bee amended and reformed by putting the word Chush or Arabia for Ethiopia or the Black-moores, as euery one may see which meanly vnderstandeth the Geography of the world, knowing that to passe out of Egypt into Ethiopia there neede no Gallies or shippes no more then to passe foorth of one peece of dry land into another, Ethyopia and Egypt being in one continent & conterminate the one to the other, which are not diuided so much as by a riuer. Therefore in this place of Ezekiel it was meant, that from Egypt Nebuchadnezzar should send Gallies along the coast of the red sea, by which an army might bee transported into Arabia the Happy and the Stony (sparing the long, wearisome march ouer all Egypt and the deserts of Pharan) which army might thereby surprize them vnawares in their security & confidence. For when he was at Seueneh within a mile of Ethiopia, he needed neither gally, nor ship, nor boate to passe vnto it, being all one firme land with Egypt, without any water to diuide them; and it is well obserued, that if he had minded to rowe vp the riuer for pleasure sake, he could not haue done it,History o [...] world, by W.R. because the fall of Nilus tumbling ouer high and steepy mountaines, called Catadupae Nili, was at hand, and would haue hindred him.
And as in the prophesie of Ezekiel before remembred, the word Ethiopia is inserted in the translations for Cush or Arabia, which putteth many histories much out of square, [Page 553] one kingdome being taken or rather mistaken for another: so is it also in Esay, chap. 18, 1. Oh the land shadowing with wings, which is beyond the riuers of Ethiopia, &c. whereas it should be, beyond the riuers of Cush or Arabia. For the Land here spoken of by the Prophet Esay, is confessed by all interpreters to be no other then Egypt. They were the Egyptians that sent this message to the Israelites, which Esay repeateth: so that by the former translation euerie man may see the transposition of kingdomes: for hereby Egypt is transported to the other side of Ethiopia, and likewise Ethiopia set next to Iudea, whereas it is the land of Cush and Arabia indeed, that lyeth between Iudea and Egypt, and not Ethiopia which is seated vnder the Aequator. Now if Ethiopia it selfe lye vnder the Equinoctiall line, with whom ye Iewes had neuer any acquaintāce, why shold any man dreame that they could haue anie knowledge of the Nations farre beyond it, & beyond the riuers of Ethiopia? except wee shall impiously and blasphemously think that the prophet spake he knew not what, or vsed an impertinent and vnprofitable discourse of those nations, which were not discouered in 2000. yeeres after, inhabiting as farre South as the Cape of good hope, commonly known by the name of Bona esperanza. Thus I haue runne ouer sundry places in the law and in the prophets, which haue beene mistaken and ill translated, in which Cush (which is Arabia) is expounded to bee Ethiopia. Touching all which I do freely and ingenuously confesse, I haue lighted my candle at his candle, yt hath with great labour and industry published the history of the world, hauing heere & there inserted some confirmation of that which hee hath learnedly written.
Thus vpon the occasion of Moses his marriage with the Midianitish woman called the Chushite, we haue shewed how sundry translators haue mistaken the word Chush for Ethiopia, Madian being a part of Arabia Petraea or the Stony, as Iunius hath well translated it, and Vatablus before him. It is not worth the standing vpon or the gathering vp which the same Ʋatablus obserueth out of the Iewish Rabbines, that Zipporah the Midianitesse, is therefore said to be an Ethiopian, because she resembled the Blacke-Moores in colour, and was tawny or black as the Negroes are which liue vnder the line: which hath indeed no colour of truth, and therefore wee will omit the same, and come vnto the words themselues.
1 And Miriam spake against Moses and Aaron, by occasion of the woman the Cushite, whō he had married: for hee had taken to wife a woman a Cushite.
2 And they saide, Hath the Lord indeede spoken onely by Moses? Hath hee not spoken also by vs? And the Lord heard it.
3 But Moses was a very mecke man, &c.
The summe of these words we haue shewed before: wherein obserue in the things yt Moses suffered,Doctrine. Discomfort from such as should cōfort that Gods children oftentimes finde great discomfort at their hands, of whom in al reason they should expect the greatest comfort. When the people did rise against him mutinously and tumultuously, where should he finde rest? or in whose bosome should hee poure out his complaint? or to whom should he resort for comfort but to Aaron and Miriam? to his brother and sister? But here we see they are his chiefe troublers and tormenters. The former was a great tentation, when the people did set themselues against him: howbeit this is greater, wherein not his enemies reproached him, and those that hated him did not magnifie themselues against him, but his deerest friends and acquaintance, as befell also to Dauid, Psal. 55, 12. The church maketh this complaint, Cant. 5, 7. That the watchmen that should haue bene both her guide and her gard, smote her and wounded her, the keepers of the wals took away her veile from her. And Christ fore-telleth, that a mans enemies shall be they of his owne house, Marke 6, 4. This befell vnto Iob a man full of sorrowes, his owne wife that lay in his bosome, and his friends that were as his owne soule, were the cheefe causes of his greatest anguish. Abel found no worse friend then his owne brother, that came with him to the place of Gods seruice, Gen. 4, 8. So Ismael persecuted Isaac, Ismael borne after the flesh, him that was borne after the Spirit, Ge. 21, 9. Gal. 4, 29. Ioseph receiued hard measure of his brethren, who was by them sold for a bondslaue, Ps. 105, 17. Moses was fain to fly out of Egypt, because a Iew one of his owne brethren diuulged his killing of the Egyptian. The same befel Zachariah the son of Iehoiada the priest, who had saued the kings life, and set the crowne vpon his head, yet he remembred not the kindnesse of the father, but slew his son: the father had in a maner giuen him life, but he took away life from his son, 2 Chro. 24, 21. Who vexed the church and trobled the Apostles more then false brethren? 2 Cor. 11, 26. The cause of this is the enmity betweene Christ and the serpent, and the seed of them both, wc shewed it selfe immediately after the fall in Cain, who was of that euil one & slew his brother, 1 Ioh. 3, 12.
The vses which wee must make heereof are, Ʋse 1 First, to marke the truth of that which Christ teacheth, Math. 10, 34, 35, 36. that hee came not to send peace on earth, but rather a sword: and to set variance betweene man and man. And in another place, I am come to send fire on the earth, and what will I, if it bee alreadi [...] kindled? Luke 12, 49. Hee speaketh not of the effect, but of the euent: not what the Gospell bringeth forth properly, but what it worketh accidentally: not what it procureth in the faithful, but what it produceth in the vnfaithfull.
Secondly, God will haue al his to be wel tried Ʋse 2 [Page 554] which are in the faith, euen for their owne good, that we may know what we can suffer for the truths sake, when we haue sealed it vp by our patience in all tribulations. Thirdly, hence ariseth comfort in our sufferings. For, do we suffer affliction at their hands of whom we hoped for better dealing? maruell not at it, neither thinke it strange: but let vs comfort our selues with the examples of Gods children, who haue had the same measure measured out vnto them before vs: nay let vs lay before vs the example of Christ himselfe, who had experience of it not only in his owne countrymen the Iewes, but in Iudas one of his owne disciples, of whom the Prophets prophesied, He that dippeth his hand with me in the dish, the same shall betray me, Psal. 41, 9. Matth. 26, 23. Lastly, from hence we learne, in all discomforts Ʋse 4 to flie vnto God, after the example of Dauid, who gaue himselfe continually to prayer, when hee was vexed by such vnexpected enemies, Psal. 55, 16. when he had complained that his frend and companion rose vp against him, hee addeth, As for me, I will call vpon God, and the Lord shall saue me. So it ought to be with vs, that wee may finde comfort in God when we can find none among men.
Againe, Miriam and Aaron were of great reputation among the people, and sanctified in a great measure. Aaron was the Lords high Priest, consecrated and annointed with holie oile; Miriam was a prophetesse, and one that sung the praises of God after their deliuerāce from Pharaoh, Exod. 15. yet loe how both of them faile in duty, and sin against God, & oppose themselues against his seruant Moses: whereby we learn, that none are so sanctified, but they faile many wayes.None so sanctified, but manie wayes they faile. Let no man therefore dreame of perfection in this life, Rom. 7, 14, 18, 19, 20, 23.
Moreouer, from this example obserue, that contentions are oftentimes in the church, euen between the members of the same body.Doctrine. Contentions and strife are often in the Church. True it is, it were to be desired that ther were perfect loue and vnity, peace and concord in the church, but this is rather to be looked for then to be found. There arose strife betweene Abraham and Lot, Gen. 13, 8. betweene Paul and Barnabas, Acts. 11, 2. & 15, 39. betweene Peter and Paul, Gal. 2, 11. So in the Church of the Corinthians, though they were sanctified in Christ Iesus, and called to be Saints, yet there were contentions among them. 1 Cor. Reason 1 1, 11. And no maruell: for first of all we know in part, and we prophesie in part: wee know somewhat, but we are ignorant of much more Reason 2 then we know, 1 Cor. 13, 9. Secondly, there must be euen heresies, that they which are approued Reason 3 may be knowne, 1 Cor. 11, 19. Thirdly, Satans malice is exceeding great, he soweth the seeds of discord among the godly; for his hatred is exceeding great against ye church and he desireth nothing more then the ruine thereof, Reuel. 1.2, 4. Lastly, selfe-loue remaineth in the best men, which is a remnant of the flesh: this spurreth vs forward to spurne against one another, and while we challenge too much to our selues, we ascribe too little vnto others, 1 Cor. 13, 5.
This offereth to vs this truth, that vnitie is Ʋse 1 no note of the true church, forasmuch as it is somtimes out of the church, when as contention is in it. The false Prophets were manie that conspired against Micaiah, Eliah, and Ieremy. Christ was condemned by a common voice of the people, and consent of the Pharisies, which cried out, Away with him, Crucifie him, crucifie him, Luk. 23.18.21. Thus then the mouths of the papists are stopped, which doe please themselues in an idle conceit of a generall agreement of many people and Nations, which is oftentimes a maintenance of error & vnwholesom doctrine, when it is ioyned with it. The vnity of one faith, and of the same doctrine beleeued and confessed, wee acknowledge to be a true marke of the true Church. Where there is the preaching of this faith, & the doctrine of Christ, and the sealing vp of the same with the true administration of the Sacraments, there is a true church of God. The vnity which is without that doctrine which is according to godlinesse, is as the crie of the whole city in maintenance of their idolatrie, Great is Diana of the Ephesians, Act. 19, 28. Or like to the house which the strong man possesseth, where all things are saide to bee in peace, Luk. 11, 21. Secondly, let vs neuer look Ʋse 2 for a perfect agreement or perfect vnity in this life. Such are falne into a deepe sleep, and dreame to finde heauen vpon earth. We must embrace the truth before all be agreed, or els we shall neuer embrace it: forasmuch as there is much ignorance (the matter or mother of error) euen in the most godly. Happy wil it be for vs, whē there shal be an end of these daies of sin, for then shall be an end also of all contention. Thirdly, let vs follow mens examples Ʋse 3 no further then they follow Christ. 1 Cor. 11, 1. There are defects and infirmities in the best. We aime at perfection, but wee cannot hit it. Though we haue multitudes to go before vs, we must know whom they follow, before we follow and ioyne our selues vnto them. Many men may fitly be cōpared to a flock of sheep, who at the first make many offers before any will aduenture: but if one begin to leap ouer, the rest follow amain: so is it with diuers men that pinch curtesy at the first, and keep themselues entire in the most holy faith; but if they see others giue their assent, they follow after & stick at nothing, neither try the spirits whether they be of God or not. Lastly, it is our duty Ʋse 4 to cut off all occasions of debate, and as it were to take away the fuell that kindleth and continueth the fire. 1 Cor. 1.10. Paul beseecheth the Corinthians as brethren, by the name of our Lord Iesus Christ, that they all speake the same thing, and that there be no diuisions among them, but yt they be perfectly ioyned together in the same minde, and in the same iudgement.
[Verse 2. And they saide, Hath the Lord indeed spoken onely by Moses?] The true cause of this their murmuring and contention, was pride and ambition, selfe-loue, ostentation, & vainglory. [...]trine. [...] [...]reater [...]e to the [...]rch, then [...]ion. Hereby we learne, that there commeth no greater plague to the Church of God then by ambition & desire of preheminence, when men desire to ouer-rule others, to haue the sole command of all things in the church, and neuer to be commanded. This was the sinne that caused our first parents to fall from God, and by their fall to ruine all mankinde, they would needs be as Gods knowing good and euill, Gen. 3, 5. The ambition and pride of Amaziah the priest of Beth-el, would not suffer the Prophet Amos in the land of Israel, but he commanded him to flie away into the land of Iuda, and prophesie there, Amos 7, 10, 12. We see this apparently afterward, chap. 16. of this booke in Korah, Dathan, and Abiram. This moued the high Priests, the Scribes and Pharisies, to persecute Christ and his Apostles to wit, the loue which they had to their owne kingdome and hierarchy more then vnto the kingdome of God: they feared that if all men were brought to beleeue in Christ, they shold lose their place and authority, Iohn 11, 47. Math. 23, 6, 7. So was it among the Apostles, they also stroue who should bee the greatest among them. So the Apostle Iohn speaking of Diotrephes, sheweth that hee loueth the preheminence, 3 Iohn 9, 10. Hee was a proud and ambitious man, affecting rule and authoritie ouer others, and thereby brought much mischiefe and trouble vpon the church of God, pratling against the Pastors with malicious wordes; and not content therewith, neither doth he himselfe receiue the brethren, & forbiddeth them that would, and casteth thē out of the church. Neither is this euill dead with these; for this is a great plague of the church to this day and very pernicious. Nothing hath more ruined the church of God, ouerthrown piety, corrupted religion, hindered the Gospel, discouraged the Pastors and professors of it, nothing hath more erected the kingdom of Anti-christ, then these petty popes, the true successors of Diotrephes, such as desire to be vniuersall byshops, and to reign alone, to haue all the dealings in their owne hands, and the whole flocke to stand at their becke, and conclude what they list.
Reason 1 The mischiefe hereof appeareth by sundry reasons. First, it causeth a great rent and diuision in the church, and disturbeth the peace of it, Nu. 16, 1. Korah and his company went apart as scismaticks, & caused a great contention to arise where was peace & vnity before. Reason 2 Secondly, it setteth vp men, & putteth downe the Lord and his ordinances, vrging, compelling, and commanding against the truth, Act. 4, 18, 19. Annas the high priest, and Caiaphas, and Iohn, and Alexander, a proude generation of ambitious prelates, commanded the Apostles not to preach and teach, nor to speake at all in the name of Ieus, whō Christ had charged and commanded to preach. And whereas he would haue them teach whatsoeuer he had commanded them, Math. 28, 20. they will limit them and stint the Spirit of God how far he shall go, and what he shall not do. Thirdly, Reason 3 it proceedeth from very euill rootes, and bringeth forth very euil effects, as an euil tree bringeth forth euill fruites. The causes from whence it floweth, are Satan, pride, contempt disdaine of others, selfe-loue in our selues,Zeged. loci communes. no loue of the truth, no zeale of Gods glorie, no desire of the good of the church: like mother, like daughter, as the root is, so is the branch. The effects thereof are trouble, disquietnesse, feare, flattery, enuy, and subtilty.
Let vs come to the Vses. It reproueth the Vse 1 Byshops of Rome, and the Romane Cleargy, which beare themselues as Lords ouer the flocke of Christ, hauing all things to stand at their becke: therefore the Apostle Peter saith, the Elders that feede the flocke must not bee as Lords ouer Gods heritage, but examples to the flocke, 1 Pet. 5, 3. and Christ our Sauiour when the two sonnes of Zebedeus ambitiously desired to be aboue their fellowes, and stroue among themselues which should bee greatest, Christ Iesus therupon sheweth how and which way euery one should be great, & who ought to bee had in highest regard and reputation, euen such and onely such as do the best and greatest seruice to the church, Mark. 10, 42. Lu. 23, 24. Whosoeuer wil be great among you, shall be your Minister: and whosoeuer of you will be the cheefest, shall be seruant of all. So then, the honor and the labour should not be diuided, but go together: howbeit in the church of Rome they haue most honour that doe the least labour, and contrarywise, they are least respected, who haue most labored and taken greatest paines among the people. But howsoeuer this be a common & receiued custom, it shall bee altogether otherwise in the next life, when the great sheepheard of the sheepe shal appeare, then shall they be most honored of him that haue laboured most, & euerie one shall receiue not onely for his labour, but according to his labor, 1 Cor. 3, 8. The greatest reward shall be for the greatest labour, and the least for the least labor. O then we shall wish with al the desire of our soules, yt we had labored more abundantly: and therefore let vs bee instant in season and out of season, while we haue time. The night cometh when none can labor. Hence it is, that Christ promiseth to his Apostles wc had planted the churches, and bestowed the greatest paines, a chiefe place of honor nere to himself. Wo then to the bishop of Rome, yt doth now dominere in the church, and ouer the faith and consciences of men, who sitteth in ye temple of God, shewing him selfe that he is God:2 Thess, 2, 4. he challengeth all power due to himselfe▪ but laboreth not in the word & doctrine: he neither preacheth the Gospel, nor taketh it to be any part of his Function, [Page 556] but rather a great disgrace to his vsurped office.Mat. 4.23. and 9, 35. This is not to be the vicar of Christ, for he went about all cities and villages teaching in their synagogues, & preaching the gospell of the kingdome, and healing euery sicknesse and euery disease among the people. This is not to be the successor of Peter, for he is commanded to feed the Lambes, to feed ye sheepe of Christ, Ioh. 21, 15, 16, 17. and he fed them not onely by his deputies or assignes, but in his owne person, Act. 1, 15. & 2, 14. & 3, 12. & 4, 8. & 5, 29. and 10, 34. and he requireth all Pastors to do the like, 1 Pet. 5.2. Feed the flocke that dependeth vpon you. Wherefore the man of sin, though he here vsurpe the highest honor, and challenge a triple crowne, and beareth both swords ciuill and ecclesiastical, to whom indeed neither is due, shal haue in the end the greatest shame and contempt poured on him.
Vse 2 Secondly, acknowledge this ambition to be a generall corruption, the reliques and remainders whereof, are in all the seruants of God, yea in al the children of Adam; we haue drawne it from him, and thereby it hath leauened and corrupted all mankinde. It drew, nay it threw Adam out of the garden of God: it quickly crept into the family of Christ, and infected his disciples, and therefore being a subtle and secret euill it is to be looked vnto, that it steale not sodainly vpon vs. If any man aske what it is?What ambition is. I answer, it is an immoderate desire after dignity, and of dignity vpon dignity, it is a thirst that neuer can be quenched: for as the couetous person hath neuer enough money, so the embitious hath neuer enough honor: it is a secret poison, an hidden plague, the mistris of craft, the mother of hypocrisie, the father of enuy, the fountaine of vices, the moth of piety, a blind guide and leader of the hearts of men; finally, we may say of the loue of it as Paul doth of the loue of money, It is the roote of all euill, 1 Tim. 6, 10. The farther we thinke our selues from it, the neerer commonly it commeth vnto vs: and therefore let nothing be done through strife and vainglory, but in lowlinesse of mind let each esteeme other better then themselues, Phil. 2, 3.
Vse 3 Lastly, let all learne to beware of this euil. To this purpose wee should entertaine these meditations as so many soueraigne preseruatiues, to teach vs, first that the ambitious person, neither knoweth God, nor himselfe, nor his neighbor, nor his beginning, nor his end; nor the Scriptures: not God his Creator, not himselfe his creature, not his neighbour, his equall, and perphaps his superior; not his beginning, of the dust of the earth; not his end, the graue, the wormes, the dust out of which hee was taken; not the Scriptures, wc teach, That God resisteth the proud, and giueth grace to the humble, Iam. 4, 6. Wee dreame that other men will esteeme of vs as highly, as wee vse to do of our selues: but therein wee deceiue our selues. Humility is the ready way vnto true glory, Ambition is the path that leadeth to shame and contempt. Therefore Christ saith oftentimes, Whosoeuer exalts himselfe shal be abased, and hee that shall humble himselfe shall be exalted, Mat. 23, 32. Luke 14, 11. & 18, 24. Secondly, ambition was the downfall of man from the beginning, yea of the Angels, not contenting themselues with their estates. The higher men climbe, the more fearefull is their fall: whereas hee that creepth low vpon all foure, neuer feareth a fall. Pride is the fore-runner of destruction, Prou. 11, 2. and 16, 18. & 18, 12. Thirdly, such as haue had the greatest gifts, and were best qualified with excellent graces, haue beene most backward in seeking honours, and bene hardly brought to accept of them being offered, euen when they followed close at their heeles, as the shadow doth the body; as we see in Moses, in Ieremy, and others. Such therefore as hunt after preferment, and are most hasty of it to catch it before it fall, as the dog doth a bone, or as the hauke houereth aloft for her prey, it is to bee feared they will be least conscionable in it, as giuing by their vntimely and vnmeasurable desires, iust occasion to suspect that they respect and aime at their owne good more then the good of others, or the glory of God; and therefore honour of right ought least of all to be conferred & bestowed vpon such. Fourthly, all place of superiority is ful of much trouble, and accompanied with many cares and vexations: why then should we desire so eagerly and earnestly that which bringeth so great annoyance & encombrance? what wisedome were it for a man to lay such heauy burthens vpon his shoulders, as therby he is ready to break his back? Yet so is it with haughty and ambitious spirits, they so cloy & clog themselues with promotions & preferments, that they are not able to beare the waight of them, neither any way fit to discharge them, but in sustaining them are like to break their backes, nay their necks. Fiftly, the greater honor we get, the greater account wee haue to make. The more is committed vnto vs,Luke 1 [...], the more shall be required of vs. We are sharpe sighted to espy the least occasion of raising vs vp: but we cannot see what account wil be asked of vs. Lastly, such as desire promotion on earth, do oftentimes find confusion in heauen: as wee see in Absolon and Achitophel, one the son, the other the Counsellor of Dauid, both rebels & traitors to their Prince. Such as will be greatest on earth, shall bee least in heauen. The honor which here we haue, should put vs in mind to seek the true honor of Gods kingdome. The earthly honor is but as a shadow, rhe heauenly is the substance. They that honor God shall be honoured of him, but they that despise him shalbe despised.
[Hath the Lord spoken only by Moses? Hath he not spoken also by vs?] Behold here, how in the humor of their pride & ambition, they set thē selues against no other then Moses himselfe, a chiefe & a most excellent seruant of God; they [Page 557] strike at the head and not at the feet, & touch him whom God had lifted vp aboue the rest to gouerne his people. [...]rine. The Doctrine arising from hence is this, that proud and ambitious men do shew themselues continualy most enuious and outragious, against the most excellent and most painful seruants of God. So did Haman against Mordecai, the true seruant of God, and faithfull subiect of the King, of whom it is said, He had spoken good for the king, Esth. 7, [...]. So did the high Priestes shew their malice against Christ, and afterward against his Apostles: Diotrephes against Iohn, and the most painful Pastors. That Antichrist of Rome hath alwaies beene most bitter against the chiefe teachers of the gospel, and the best preachers of the reformed churches.
For first, they stand most of all in their way, Reason 1 and are a great eye-sore vnto them, resisting their tyranny and pride, and discouering to ye world their Antichristian vsurpation. This is the true cause that they haue raged against them both aliue and dead, Reuel. 11, 10. The two witnesses are slaine, and they reioyced in their fall, because they were vexed by them. This maketh the proud byshop of Rome (euen vnder his owne nose) better to endure the blasphemous Iewes or any other professed enemies of Christ, and of the christian religion, then such as beleeue in Christ, because the other neuer trouble his kingdome; but these are ready to cal him to an account, and to answer for the destruction of the soules of men. Secondly, they are afraide lest if these continue and prosper, their kingdome fall. This feare of the high priests was it that mooued them against Christ and his Apostles, Ioh, 11, 48, Thirdly, cankered and corrupt enuy cannot abide them that do any good in ye church or common-wealth, much lesse them that do most good, and labour more then others, but it seeketh the ruine of such. For their diligēce maketh the negligence of those to appear the more. Saul enuied Dauid to the death, especially for the gifts, graces, and blessings of God bestowed vpon him.
Vse 1 See from hence this truth, that the best seruants of God oftentimes find the worst entertainment in the world, and that at the hands of the highest and chiefest. Thus it fell out with Moses, who was driuen by Pharaoh to forsake Egypt. [...] 4, 1, 2. Heb. 11, 37.38. So Herod, Pilate, the high priests & rulers of the people set themselues against Christ and his Apostles. Wherfore when we see this, maruel not at it, neither be discoraged by it: when we finde and feele the like measure, let vs comfort our selues in the examples of the faithfull that haue gone before vs. We must not looke to be better then they, nor dreame of a condition higher then theirs: it is enough for vs to be made like vnto them. The more our graces increase, the more will the enuy of the malicious increase.
Vse 2 Secondly, this sheweth the vnthankfulnesse of the world, who hate them most, and loue them least that do them most good. The vngodly reape many benefits by the godly, yet do they recompence them euill for good. The creatures grone vnder the burden which they sustaine, yeelding helpe and succor to the vngodly. By meanes of Paul, all that were in the ship had their liues granted vnto them, & yet afterward they would haue killed him, Acts 27, 42. Whatsoeuer the wicked enioy, it is for the godlies sake. They bring a blessing vpon the house, yea vpon the land where they liue. The faith of Noah preserued his whole family though all were not faithfull that were in it, Gen. 7, 1. The faith of Rahab beleeuing in God and shewing the soundnesse of it by a liuely fruite in receiuing the spies, saued aliue her father and mother, her brethren and sisters & all that they had. But doth the world respect them any whit the more, or loue them one iot the better? No doubtlesse, they will not acknowledge themselues any way beholden vnto them, or that they fare the better for them. Whereas indeede, the godly are their good benefactors and patrons, whatsoeuer they esteeme of them. The poorest man yt feareth God doth after a sort giue life & liuing to the vngodly.The godly are the wicked mans good Benefactors. They haue cause to thanke them for that which they haue, and for that consideration to make much of thē. The heauens could not continue as they do, but wold fall vpon the heads of these prophane wretches, if once the number of the elect were accomplished, yet we see how badly and basely they are accounted of, they hate them to the death, and procure what hurt they can vnto them.
Lastly, acknowledge heerein the prouidence of God, that the giftes of his children Vse 3 should not exalt them: for all are prone vnto vainglory, euen they that are sanctified in the greatest measure are spotted with pride and ambition, emulation, and desire of superiority, 2 Cor. 12, 7. Paul saith of himselfe, Least I shold be exalted aboue measure through the abundance of the reuelations, there was giuen to mee a thorn in the flesh, the messenger Satan to buffet me, least I should be exalted aboue measure. We see, he repeateth this twice, and beginneth & endeth the sentence with the same thing, that he had this tentation, least he should bee exalted aboue measure. To teach vs that this fell out by Gods speciall prouidence and dispensation. Hereby doth God work out their great good & turneth the enuy of enemies to the furtherance of his owne and his childrens glorie, whereby much euill is suppressed, which otherwise is ready to breake out.
[And the Lord heard it.] This followed their sin immediately as a sergeant yt doggeth the poore debter at the heels to attach him & arrest him: God heard the sin that they committed, their words came vp to his eares, and hee is determined not to keepe silence. We learne hereby, that God knoweth, heareth, and vnderstandeth [Page 558] all the wayes of men,Doctrine. God vnderstandeth all the wayes of men. nothing can be hid from his sight, nothing can escape his hearing: hee discerneth and descrieth all the doings of men whatsoeuer they bee. God knew what Adam had done so soone as hee had falne, and eaten of the forbidden fruite, and called vnto him, Adam, Where art thou? Gen. 3.9. He saw all the wickednesse of man vpon the earth, and knew that euery imagination of the thoughts of his heart, was onely euill continually, Gen. 6, 5. He was not ignorant that the Sodomites were exceeding sinners against the Lord, Gen. 18, 20. he heard the cry of their sins, which sounded shrilly in his eares, and pierced the clouds, and mounted vp to heauen: so Prou. 15, 3, 11.
Reason 1 He made the eyes, the heart, & the eares, Psal. 94, 9, 10, 11. yea hee hath fierie eyes, Dan. 10, 6. Many things hinder our eiesight; the darkenesse of the night, the distance of the place, the weaknesse of the sight, the excellency of the obiect, and the infirmitie of olde age;Psal. 139, 7, 8. but nothing can hinder the light of his eye, no darkenesse, no distance, no age.
Reason 2 Secondly, he is infinite in nature, he cannot be excluded out of any place: wee may shut out the company of men, and haply the light of the Sunne, but it is impossible to shut out him that is euermore present in euerie place, euen as the light is present to those that walk abroad at noon day, whether they open their eies or shut them, whether they see it or not; so the Lord is present to all men, though hee be not seene of al, yet they cannot go from his presence. If then he cannot be farre from euery one of vs, it will follow from hence that he must needs know all our workes and words. Reason 3 Thirdly, he is omniscient, hee knoweth all things, nothing can be hid from him, Prou. Reason 4 15, 11. Fourthly, he iudgeth all things, and all men according to their workes. It is his office to be the iudge of all the world, Gen. 18.25. therefore he heareth, knoweth, and vnderstandeth all things, 2 Cor. 5, 10. otherwise he cannot do righteous iudgement. Hee will not proceede vpon the bare and naked information of others, or by vncertaine gesse and coniecture, but hee iudgeth according to his owne knowledge, which is euer certaine, and neuer doubtfull. Euery iust iudge proceedeth vpon a knowne and manifest cause.
Vse 1 We inferre from hence, that it is in vain for any man to be high conceited of himself, like the proud Pharisee, seeing God knoweth his estate and condition more truly and throughly then himselfe. Miriam and Aaron in this place, holde themselues as great Prophets as Moses, but GOD knew the pride of their hearts, and the vanity of their words. He knoweth what each man thinketh in his heart, & speaketh with his tongue. In vaine do any highly esteeme of themselues, and ouer-value their owne worthines, seeing they are so well knowne within and without to God: & as he valueth of them, so they are indeede, and not otherwise. If a man know one good thing in himselfe, the Lord knoweth ten euill things in him, that are sufficient to make him vile & abhominable in his sight.Of the pro [...] Pharisie in the Gospel [...] The hypocriticall Pharisie in the Gospell, knew a few things in himselfe which he thought and prized to bee exceeding good; but (alas) the Lord, that seeeth not as man seeth, knew for these seeming good things many inherent euils, that made him hatefull to God. The church of Laodicea was very greatly conceited of it selfe, saying; I am rich and increased in goods, and haue need of nothing; but the Lord heard this; and knew yt it was wretched and miserable, and poore, & blind, and naked, Reu. 3.17. It is not so with men as they value themselues, but as God valueth thē, for he knoweth all things, yea those things in them & by them, which they know not or see not in themselues. There are three errors which did deceiue ye Pharisie in esteeming of himself at too high a price, which deceiue also many thousāds in the world as well as him. The first is, his error of comparison,Three [...] which did [...] ce [...]e the pharisie. in comparing himselfe with another person, wc was to behold his face in a false glasse. For he thought he had found out a man worse then himselfe, and this made him come boldly and confidently to God with these words; Lord, I thanke thee that I am not as other men, nor as this Publican, Lu. 18.11. This comparison was that wherein he was greatly deceiued: he thought himselfe iust, and that he must needs be singular good, because one stood by him, and many others liued with him, whom hee thought to be worse then himselfe. A second cause of his error was his freedome from some grosse sins of the second Table, which he iudged others to be guilty of: I am not an extortioner, vniust, or an adulterer; therefore he thought he must needs be a right honest and iust man. His third errour sprang from his performance of some duties of religion to God, I fast twice in the weeke, I pay tythe of all I possesse; thereupon he perswaded himselfe, that he was truely religious and holy in Gods sight. These were his fond conceits, and all of them erroneous, because he went away condemned by Christ notwithstanding all these gay and glorious workes, verse 14. These things touch vs also neerely, who are carried away with the same deceitfull pretences. For first, we also lay the foundation of godlinesse vpon a comparison, if we can find out any worse then our selues, we take our selues to be simply good men; as a wise historian saide of the Popes, that the bounty or goodnes of the Pope is praised, Guic lib. 1 [...] when hee exceedeth not the malignity of other men. This course will vtterly deceiue vs, for when the Lord shal come to iudgment, he wil not iudge by cōparisons what we are to such a one: but according to his law: & thogh he find vs better then some other men, yet wil he enter into iudgement with vs, because hee findeth vs to be worse then we ought to bee by his word, wherby we must be iudged at the last day, Io, 12, 48.
The second errour deceiuing the Pharisee and others in our age, is, because they are free from some grosse sinnes, and therefore take themselues to bee iust and vpright men: if they can make it good, that they be no vsurers, no vncleane persons, no drunkards, no murtherers, oh then they are as honest & perfect men as the best of them all; but God wil not saue vs for some euils which we want, but condemne vs for those which we haue. For though thou want these, thou maist abound in other.
Lastly, they thinke if they performe some duties of the first Table, which sauour of religion, they are in very good case: if they can say, I heare often, I pray often, I receiue the Lords Supper, they go away with this strong fond conceit, that they are to bee holden religious persons. This therefore cannot serue our turnes: for this we may doe, and yet bee proud hypocrites. We may pray, yet without any feeling, zeale, or good affection. We may heare, and yet practise nothing, but liue in disobedience. We may reuerence the Minister, and entertaine him in our houses, and yet reforme no sinne that he reproueth. We may come to the Lords Table, and yet come as Iudas did, and goe away as he did, that is, without a sound heart and a right faith. So that we may say of such, as Christ himselfe doth, Luke 16, verse 15. Ye are they that iustifie your selues before men, but God knoweth your hearts: for that which is highly esteemed amongst men is abhomination in the sight of God. The Lord knoweth how we pray, how we heare, and how we receiue the Sacrament: how highly soeuer we esteeme of our selues by reason of some few good things which wee seeme to haue, yet God cannot bee deceiued, and it is certaine he will not be mocked.
Secondly, there is no dallying with God, Vse 2 or shifting from him, or hiding our waies and workes out of his sight, neither can we reape any comfort in the flattering perswasions of others. It is a vaine thing for any man to esteeme highly of himselfe, because other men as vaine as himselfe sooth him vp, and tell him he is in an happy estate and condition, that he is a faithfull and religious person and professour, and shall without all doubt inherite the kingdome of heauen: when in the mean season, his owne heart shall condemne him, and conuince him that it is nothing so. It is I say, a vaine thing to thinke one whit better of our selues for this, for GOD knoweth thy heart better then thy selfe, 1 Iohn 3, 20. who knoweth all things. If thine owne heart condemne thee, God is greater then thy heart. There is no true comfort that resteth vpon the breath of another mans mouth. [...] Tell me, when a man lieth on his death bed, what comfort can the approbation of another man giue thee, that thou art a good man, when thy owne soule proclaimeth the contrary, and God knoweth thee to be euill? Doubtlesse no more, then if he tel thee thou art sound and in good health, when thou feelest thy selfe to be heart-sicke, and at deaths doore. So if all the world should acquit thee, and thine owne conscience condemne thee, what good can ye vaine applause of sinfull men do thee? It is true indeed in an earthly estate, it is a great matter to bee well thought off by others, because then he shall be sure to be cleere from the censure of earthly Iudges: but it is otherwise betweene God and our selues, for he is both witnesse & Iudge of all our actions, and can make our owne hearts to speake for him against our selues. What should it profite a man, if all his neighbours round about him, should conceiue an opinion of him that he is rich and wealthy, worth many thousands, and in the meane season he know himselfe to bee poore and beggerly, & many thousands worse then nought, what benefit could any man take by such a perswasion? So likewise what comfort can a man take to heare others tell him of his good estate before God, that he is iust and vpright before him, a man fearing God and eschewing euill, when his owne conscience knoweth by him that which all the world did neuer know, and God knoweth a thousand times more then them both.
Thirdly, from hence comfort ariseth to all Vse 3 Gods true children and faithfull seruants, because he knoweth what they are & what their condition is: he cannot misconceiue through suspition or surmise, nor be deceiued by misinformation of others, because he knoweth them well, and therefore their estate is happy and blessed before him. True it is, it hath bene the lot and portion of the godly to bee falsely accused and traduced in the courts and accounts of men; yet in respect of GOD they may take comfort from this doctrine, for they shall appeare iust before him, & therfore they may defie the malice of Satan and of all their aduersaries. If they labour to keepe thēselues pure and holy before him, howsoeuer they be esteemed of before men, let them rest and bee content vntill they appeare before the throne and tribunall seat of God, who will bring to light the hidden things of darknesse, and will make manifest the counsels of the heart, and then shall euery man haue praise of God, 1, Cor. 4, 5. Psal. 7, 8, 9. & the malice of the wicked shall come to an end. This is the consolation that euery soule may haue, if he leade an vpright life; for when men charge him, God will discharge him, and when they condemne him, he will iustifie him: and it should moue vs to bring all our thoughts, words, & deeds as into Gods presence, being well assured that he knoweth all of them. This will worke in vs a care to walke warily, as Enoch did before the flood, Gen. 5, 22, & Abraham after the flood, Gen. 17, 1. The want of this meditation causeth all sinne to breake out of vs.
Lastly, it will teach men to be patient vnder the hand of God. Are we in any trouble, Vse 4 [Page 560] and do we not know any particular cause why it should be so? Yet let vs not murmure, but beare it with patience, because though wee know nothing, yet God knoweth there is cause enough. As affliction cometh from him, so he knoweth wherefore he sendeth it, and we should stoop downe vnder his hand. Whē Eli heard all that the Lord had threatned against him and his house,1 Sam. 3, 18. this was his resolution, It is the Lord, let him do what seemeth him good. We also ought to be patient and to hold our peace, and say with the Prophet, Psal. 119, 137. Righteous art thou, O Lord, and vpright are thy iudgements.
[Ver. 3. Now the man Moses was very meeke, aboue all the men that were vpon the face of the earth.] The reason is rendred why he put vp this wrong, he was a man lowly in his owne eyes, of great patience, and singular humility; he did not storme and rage against them, hee did not raile at them and reuile them, he drew not out the sword of iustice against them, or execute his authority, nor complaine to God against them, though he himselfe were wronged, the people offended, and God dishonoured greatly therby. He sought not reuenge in his owne cause, neither desired God to be reuenged of them. They could not be ignorant of his meeknesse, for this is such a vertue as cannot be hid
Obiect. Now a question may heere be moued, how the pen of Moses could thus praise himselfe in the highest degree, and call himselfe not onely meeke, but very meeke: and not so onely, but meeke aboue all the men vpon the earth; considering the counsell of Salomon, Prou. 27, 2. For answer hereunto, it may seeme, that some things in the bookes of Moses are heere and there inserted and dispersed, Answer. which could not be written by his hand, and therefore may seeme to be added by Ioshua, or some other of the Prophets after him: as Exod. 16, 35. it is said, that the children of Israel did eate Manna forty yeares, vntill they came to a Land inhabited, which is not set downe prophetically, but added historically, not by way of foretelling what was to come, but of telling what was already come to passe: but in the daies of Moses they were not come to a land inhabited, it was Ioshua that conducted them into ye land of promise. Likewise the history of the death and buriall of Moses, recorded in the booke of Deuteronomy, chap. 34, could not be penned by himselfe, but must of necessity bee annexed by some of the Prophets. Neither doth this any way derogate from the authority of the writings of Moses, which were giuen by the inspiration of the Spirit, seeing we confesse the Prophets which came after, spake by the same Spirit. But howsoeuer it be, this is certaine that Moses and the Prophets, whether they praise or dispraise themselues, wrote no otherwise then as they were commanded and appointed. Besides, these words may be restrained to the cause and matter in hand, namely, yt as by nature he was very milde and gentle, so he departed not from his humility, though hee were exceedingly prouoked by those whom he least suspected, and at whose hands he least deserued it. Hee became as a deafe man that heard not, and as a dumb man which openeth not his mouth, but vsed this as a reason to cast downe himselfe farther before God, and as Dauid said, I will bee yet more vile in mine owne eyes: so Moses saith,2 Sam. 6, 2 [...] I will bee yet more milde in mine owne eies. And herein was his meeknes seene, hereby it was tried. Euery man will seeme to be milde when he is not prouoked; but when we are teazed and troubled, if then we keepe our meeknes, we shew that we haue this gift. It is no commendation to keepe silence and hold our peace, when no mā wrongeth vs, but if we can beare with patience the wrongs that are offered vnto vs, thē we may assure our selues that this vertue is in vs. We learne from hence, That euery one in his owne cause should bee meeke and lowly,Doctrine. Euery [...] should be milde & g [...] tle in his [...] cause. ready to put vp wrongs offered vnto them, Prou. 24, 29. Ro 12, 17. Meeknesse is a vertue which adorneth al persons, estates & degrees; as the Magistrate, Iosh. 7, 19, the Minister, 2, Tim. 2, 25: the master, Eph. 6, 9. Math. 26, 50: the wife, 1 Pet. 3, 4: a meeke and quiet spirit is of great price, and much accepted in ye sight of God: the hearer of the word of God, Iam. 1, 21: the seruant, 1 Pet. 2, 20. To be short, it adorneth euery Christian in his generall calling, Eph. 4, 1, 2. The examples of the Saints are many that haue gone before vs. Dauid toward Saul. Stephen praied for his enemies. Christ setteth forth himselfe as a patterne of this vertue, Math. 11, 29. and he hath left himselfe an example of it, by washing the feet of his Disciples, Iohn 13, 5, 15. and by bearing the reproches of the vngodly, 1 Pet. 2, 23.Luke 9.5 [...]
The reasons to confirme the point, follow. Reason 1 First, God the Father dealeth thus with vs, he beareth with patience and long suffering, and forgiueth such as repent. Secondly,Exod. 34 [...] Eph. 4, 32▪ Col. 3, 13. vengeance is the Lords, it belongeth to him only & to his assignes, to wit, the Magistrates, & not to priuate persons. Such as take the sword into their owne hand, doubt of Gods iustice,Rom. 12, [...] Nah. 1, [...] and in effect deny him to be iust. Thirdly, meekenes is a gift of the Spirit,Gal. 5, 23▪ and the contrary is a fruite of the flesh and of our corrupt nature.
If this be necessary for all, then we must Vse 1 learne the nature of it, and for this purpose consider what it is, the matter whereof it standeth, and the fruites thereof.Meekne [...] what it [...] Meeknesse is a gift of the Spirit, which moderateth anger & desire of reuenge, forgiuing offences and pardoning iniuries for peace and quietnesse sake: so that albeit a man be prouoked by iniuries receiued, yet he doth not intend nor enterprize to requite it, but brideleth all hatred & impatience. The matter wherein it must bee shewed, is priuate vnto our selues.The m [...] whe [...] [...] nesse [...] shewed. In the wrongs and iniuries that touch our persons, we must be as Moses was in this place; wee [Page 561] must set his example before our eyes: but in matters of God, when his glory is impeached, or his truth diminished, we must be earnest & zealous; not patient, not forbearing, not long-suffering, but as this Moses was in the case of God, Exod. 32 19, 27. when he saw the Calfe, he waxed hot, not meeke; wheras in this place in a matter concerning himselfe, he waxed meeke, not hot. So it was with Dauid, who held his tongue at his owne wrongs, and was as a man that could not heare; [...], 14, & [...]9. and [...] yet hee consumed away with zeale against the enemies that forgat Gods word. The like we see in Christ our Sauiour, [...] 7. [...]32. he was as a Lambe, meeke before the shearer, & opened not his mouth: yet whē the Temple was abused, and the worshippe of God prophaned, he made a whip of cordes, and draue the buyers & sellers out of the Temple. [...] [...]1, 12. [...] of [...]esse. Lastly, touching the fruites of it, we must vnderstand, first, that it maketh a man with a patient and quiet heart to submit himselfe to ye iudgments of God; and not to murmure at thē, or to faint vnder them, as Dauid, beeing in great distresse through Gods heauy hand vpon him doth shew foorth this grace. Secondly, it maketh a man to beare the iniuries of men with a quiet minde, yea to forgiue and forget them. Thirdly, it maketh a man not onely to beare the iniuries of others, but to forbeare to offer wrongs and iniuries vnto others. For whosoeuer is patient and meeke in spirit, will rather suffer then offer wrong.
Secondly, we ought to labour for the moderation Vse 2 of al our affections, especially anger, hatred, malice, rancour, and reuenge. The motiues to stirre and induce vs hereunto are many, and of much force. First, it is ye right way to blessednesse, [...] to [...] to [...]esse. Mat. 5, 5. If we would be happy, or any whit regard this promise, we must get the spirit of meeknesse into our hearts, & expresse the power of it in our liues. Secondly, we must deale with our brethren, as God hath dealt with vs; we daily wrong him by our offences, and prouoke him by our sinnes, yet he beareth with vs: shall we then be so vnlike to our heauenly Father, as by and by to reuenge the wrongs done to vs, and chalenge him the combate that any way toucheth our credite and estimation? Col. 3, 13. Thirdly, without it we cannot heare the word of GOD to our comfort and saluation, but it is made vtterly vnprofitable vnto vs, Iam. 1, 21. Fourthly, a soft and milde spirit pacifieth wrath, and heapeth coales of fire vpon the enemies head. [...]. 1. [...], 2. [...] 5, 32 It must be our wisedome to giue place to wrath, Rom. 12, 19. It is our duty to be pitifull and courteous, and to loue the brethren, 1 Pet. 3, 8, 9. Lastly, it moueth vs to cast vp our eye to Gods prouidence, and to assubiect our selues vnto it, as we see in the examples of Iob and Ioseph, who neuer sought reuenge on them that did them wrong: but rest in the will and pleasure of him that ruleth all things.
Vse 3 Lastly, it reprooueth such as are contrary minded, who neuer came neere where this grace groweth. These offend diuers waies first, by anger, hatred, cruelty, and reuenge, directly against the precept of the Apostle, Ro. 12, 19. Secondly, by reioycing at the calamity of good men, as Shemei insulted ouer Dauid when he fled from his sonne Absolon, and was constrained to passe ouer Iordan for safety of his life. So was it with the Babylonians & Edomites ouer the Israelites, Psal. 137, 7. Obad 12, 13. Thirdly, by enuying and grudging to see others prosper, and to greeue at the sight of it. But it will be said, If we put vp iniuries, Obiect. we shall be accounted no better then fooles and cowards, and be laughed at for our labor. Answ. Answer. We must not regard the corrupt iudgment of man, 1 Cor. 4, 3. These that are wise in their owne eyes, loue the praise of mē more then the praise of God, Ioh. 12, 48. Let vs seeke the praise of God, which is indeed the true praise: as for other estimation without this, it is but a shadow of true glory, if it bee so much. And this is a certaine rule, that it is no cowardize at all to obey God, and to follow his commandements, neither is it any point of wisedome to bee ready to reuenge, Ier. 8, 9. And tell me, to what end serue Magistrates in the commonwealth? to what ende serue masters in the family? are they not set vp of God to end controuersies betweene man and man, and quarrels betweene seruant and seruant? It is no want of manhood for a subiect to complaine to the Magistrate, and to say as the poore widow did in the Gospel, Auenge me of mine aduersary, Lu. 18, 3. It is no part of a coward for the seruant to acquaint his master with the wrongs that are offered vnto him by his fellow seruant. Obiection But it is hard for flesh and blood to put vp wrongs, and to digest the iniuries which are measured vnto vs. Answ. I will say more then that, it is vnpossible for flesh and blood to do it, Answer. if we bee no more then a lumpe of flesh: but withall I adde, that flesh and blood in the matters of God are euill counsellers; and if we haue no more in vs then these, and no farther worke begunne in vs, it is certaine we are not Gods children, neither shall inherite Gods kingdome. If we be not spirit as well as flesh, wee are none of his.
4. And the Lord spake suddenly vnto Moses, & vnto Aaron, and vnto Miriam, Come out ye three vnto the Tabernacle of the Congregation; & they three came out.
5. And the Lord came downe in the pillar of the cloud, and stood in the doore of the Tabernacle, and called Aaron and Miriam, and they both came foorth.
Hitherto of their sinne: now wee come to Gods proceeding against them, consisting partly in a citation, partly in a conuiction, and partly in the execution of punishment vpon [Page 562] the principall offender. First, we see how the offenders are cited and summoned to appeare before the Iudge; for GOD doth as it were send a processe for Miriam and Aaron to appeare and hold vp their hands at his barre to plead guilty or not guilty. He calleth the parties offending, and the party offended and wronged before him. Albeit the Lord know all things, yet he will proceed iudicially against them. The doctrine from hence is plain, that God neuer bringeth iudgements vpon any people or person,Doctrine. God neuer bringeth iudgment vpon any, but hee searcheth and findeth sufficient cause. but he doth first search and finde sufficient cause▪ why hee doeth so. Whensoeuer he cometh to iudgement, hee will proceed vpon a manifest ground, and vpon a iust and knowne cause; he neuer doth it rashly, but vpon deliberation, Gen, 3, 13, 14, and 11, 6, 7. and 18, 31. Zeph. 1, 12.
The reasons are euident. For first, heereby Reason 1 the iustice of God is cleered: for heereby it appeareth, that whatsoeuer he doth inflict, he doth it not through any malice to their persons, but because they haue iustly prouoked him by their sinnes: he doth it in loue to iustice, and in hatred to sinne. He that hateth a man will smite him before hee make any enquiry of the matter, as they dealt with Paul, they scourged him to know what hee had done, and what was the matter of which hee was accused, Acts 22, ver. 24. It is not so with God. Secondly, the Lord requireth that all Magistrates should obserue this course, Deut. 13, 14. If then he charge them to enquire before they proceed to iudgement, much more wil the Lord himselfe obserue the same order.
This teacheth vs that the iudgements of Vse 1 God must needs be acknowledged to bee alwaies iust: though they be sharpe and greeuous, yet they are euer righteous. For we see he proceedeth vpon knowne causes, he goeth not vpon vncertainties, but seeth & knoweth all things which appeare naked and open before him. The heart of man is shut vp from the sight of men, and they cannot possibly discerne what lieth and lurketh therein: onely it is the Lord that discerneth the heart, Psal. 33, 15, 1 Iohn 3, 20. The workman must needs know the worke and whatsoeuer is in ye work much better then the worke it selfe. God is the maker of the heart of man, & therfore cannot but proceed vpon iust & knowne causes.
Secondly, this stoppeth the mouthes of wicked Vse 2 men, which are ready to accuse God of iniustice, as those in Esay 58, 3. where they complaine as if GOD did not see or regard them: and Ezek. 18, 2, 3. they tooke vp a prouerbe, saying, The fathers haue eaten sowre grapes, & the childrens teeth are set on edge. These thought that God punished without measure or rather without cause. But as he knoweth all things, so he neuer doth any thing, but hee goeth vpon a sure ground, he maketh enquiry first of all, and afterward proceedeth to iudgment. Many do so harden their hearts, & forget their owne waies, that they cannot perceiue the iust proceedings and punishments of God. If God once open their hearts to see the order which he obserueth, they will confesse his iustice, & condemne their own folly.
Thirdly, it teacheth and instructeth euery Vse 3 man, that he should search his owne waies diligently, when the hand of God is any way vpon him, and consider that God proceedeth in all his iudgements iustly, and vpon a sure and tried ground. And if a man by searching and sifting his owne waies, finde somewhat in himselfe worthy of such iudgement, he must know that God knoweth much more by him then himselfe doth, 1 Ioh. 3, ver. 20. If the patient knoweth somewhat of his own disease, the Physition knoweth much more then hee doth: so is it in this case, he that is a patient vnder Gods hand, if he know any thing by himselfe, he may well know that God knoweth much more: & if men by examining their consciences can finde out somewhat, we may iustly feare and suspect there is more behinde that is vnespied of vs, and therefore we haue iust cause to humble our selues vnder his most mighty hand. We should iudge our selues, that we may not be iudged of the Lord.1 Cor. 11▪ There is no way to escape his iudgement, that knoweth all and is ignorant of nothing.
Fourthly, it is a matter of great comfort to Vse 4 those that are the Lords, because, though they be oppressed with false iudgements & vncharitable calumniations of men, yet when hee iudgeth, he will iudge righteously; when hee cometh to try all the children of men, he will first make enquiry, before euer he proceed against them. Therefore this is the comfort of euery man, he shall neuer bee wronged before God, howsoeuer he may be before men; so that he may stand at defiance with all his aduersaries whatsoeuer they be, forasmuch as GOD will proceed so iustly and righteously with him. Though they haue heauy and horrible things laid to their charge by malicious men, yet God himselfe will do them right: and albeit they be denied iustice vpon earth, yet with God they shall be sure to haue righteous iudgement.
Fiftly, this serueth to informe those that sit Vse in any place of iustice to doe right to others, either publike or priuate, in the commonwealth or in the family, namely, yt they ought not to proceed, but vpon a sure and knowne cause. It is the practise of God, so to do, and it ought also to be theirs, and as it is the practise of God, so also it is the precept and commandement of God, to which they ought to be obedient. Whosoeuer wil iudge truely, he must labour so to do it, that he peruert not iustice. It is the course that God hath vsually taken, and therefore they yt would be like vnto God, must proceed after the same maner, so as they haue him for an example. First, we must make enquiry, and after the cause is tried & known, to sit in iudgement, otherwise we can neuer deale iustly. Pro. 18, 13. Acts 21, 33, & 22, 24. [Page 563] Some do altogether trust reports and accusations of seruants, and haue but one eare to heare: but as we haue one eare that we lend to the accuser, so we should keepe another alwayes for the accused.
Lastly, this putteth vs in mind of the generall Vse 6 iudgement at the last day, that all must appeare before Gods iudgement seate, and be iudged of him, Dan. 12, 2. True it is, there shal mockers arise, and there are such atheists already risen in the world, that shall say, where is the promise of his coming? howbeit the iustice of God requireth it, though the patience of God do deferre it. We see not this alway done in this world. [...] [...]1.6. [...]6, 25. [...]15, 19. [...], 10. [...], 5. At that day shall euery man receiue according to the things he hath done in his body, whether good or euill. Let vs therefore endeuour euermore to keepe a good conscience toward God and men.
6. And he said, heare now my words, If there be a Prophet among you, I the Lord will make my selfe knowne vnto him in a vision, and will speake vnto him in a dreame.
7. My seruant Moses is not so, who is faithfull in all mine house.
8. With him will I speake mouth to mouth, &c.
After the citation, followeth the conuincing of those guilty persons to their faces. For in iudgment, the parties accused must be present. [...] 51. [...], 10. [...] 15. [...], 16. This conuiction hath a preface, commā ding them to heare: for it is the duty of all to heare, when God speaketh: and the substance it selfe, containing Gods arguing, pleading▪ & witnessing against them, and a reproofe of them. In the pleading God declareth, that he communicateth himselfe in special manner to Moses aboue the rest of the Prophets: hee spake to them by visions and dreames, but to him mouth to mouth; apparently, not darkly. [...] But did Moses see Gods essence, & behold him as he is? who is said to behold the similitude of the Lord. [...] Answ. No man hath seen God at any time, Deut. 34, 10. Exod. 33, and 34. He saw the likenesse of God, not the essence of God. He saw him in a certaine resemblance so farre as he was able to bear and comprehend, and farther then any other, and in a greater measure and degree then the rest For as God called him to a greater office and function, so he endued him with greater gifts, Heb. 3, 4▪ 5. Obserue frō hence, that in former times God vsed many waies to discouer and manifest his truth and will vnto his people, Heb. 1, 1. See heereby the greatnesse and excellency of his hand, hee hath diuers waies to manifest his truth, he vseth what seemeth best to himselfe, Iob 33. Againe, we haue occasion heereby to consider, that Gods mercy is greater to vs, thē to our fore-fathers: Christ hath left vnto vs from the bosome of his Father the doctrine of the Gospel shining bright in our eies. [...].
Moreouer in comparing Moses with ye Prophets, and preferring him:Doctrine. God reueal [...]th himse [...]f [...]o one mo e then to ano [...]her. [...] Cor 12. [...].3. Luke 1.16.17. Mat 11.11. 2. King 2 9. We see that God reuealeth himselfe to one more then to another, and giueth greater gifts to some, then he doth to other: to Moses more plenti ully then to the Prophets: To the end we should stand in need one of another, and thereby binde vs more closely together, and to try vs how wee will employ them to the good of others, as he doth in earthly blessings. This point is of good vse vnto vs being rightly applied. Let Vse 1 not such as haue receiued a greater portion and measure of grace, contemne such as haue lesse: for should ye seruant disgrace or reproch such as the master of the house doth accept and approue, nay doth grace and honor? Mat 25.23. And as for such as haue receiued lesse, let not them enuy those that God hath made aboue them: for though one member in the body haue more honour then another, yet is there no diuision in the body: so the stronger should beare with the weaker. Againe, let euery Vse 2 one be thankefull for gifts receiued, that they may be sanctified to our selues and to others, 1 Cor. 14.18. Lastly, it behooueth vs to Vse 3 stirre vp the gifts that are giuen vnto vs, and to desire the best gifts that thereby wee may doe the most good. It is dangerous to hide the gifts we haue receiued, as the euill seruant did his talent: And if to couer them vnder a bushell, much more to turne them and apply them to the destruction of the Church, & the subuerting of the faith, as many doe that are not sanctified. Let vs labour to vse them, and to vse them well, that we may grow in knowledge, zeale and sanctification,2 Tim. 1.7. lest they decay in vs, & so be taken away from vs, Mat. 25.28
My seruant Moses is not so, who is faithfull in all my house. In these words we haue a notable description of Moses to his perpetuall commendation and praise with God and men. It is a notable dignity and prerogatiue to bee the seruant of the high God. How doe men delight to shroud themselues vnder the liueries of great men, and how much do they take themselues to be honoured by it? how much more ought wee to labour to approoue our selues in the presence of the mighty God, and to shew our selues to be his faithfull seruants? Obserue farther the title giuen to the church,What is ment b the house of God. it is called the house of God, wherby he doth not meane the Tabernacle, but the people of God, ouer whom he was made ouerseer; so that he putteth the place for those in ye place, the house for the family of God in the house: as Cornelius the captaine is said to beleeue and to be baptized with all his house, that is, his houshold: so heere we vnderstand the family and church of God committed to his charge, which he led, ruled, and gouerned aright as a faithfull seruant to his master.Doctrine. The faithfull are the house of God. The doctrine is this, that the Church or faithfull are the house of God, Hebr. 3.6. 1 Tim. 3.15. 2. Cor. 6.16.
The reasons are plaine. God dwelleth in it Reason 1 as a master in an house, & there doth manifest [Page 564] and communicate himselfe familiarly to his people, as 2 Cor. 6, 16. Secondly, it is called his portion and his inheritance, Deut. 32, 9. It is his treasure and his flocke, Acts 20, 28. 1. Pet. 5▪ 2, 3. Thirdly, it resembleth an house, which hath some builder, owner, and lawes by which it is ruled. God is the owner of the Church, he hath builded it by his Sonne, Pro. 9, 1. Hebr. 3, 4. who hath purchased it to bee peculiar to himselfe through his owne blood, and therefore the Church may fitly and iustly be called his: he bought it with a great price, it cost him deare before he could redeeme it. It was before the diuels house, Math. 12, 44. He layeth claime to vs, and chalengeth man to be his owne: the Lord Iesus tooke them out of his hand, & purchased them by giuing his life, whereby we are become his possession.
This serueth to proue Christ to bee true Vse 1 God equall to the Father, against such heretikes as deny his deity. This house wherein Moses is commended to bee faithfull, is his house, he is the heire of it, the owner of it, & the great Sheepheard of the sheepe; it is he that dwelleth in our hearts by faith, Eph. 3, 17. This house belongeth to none properly but to God; it is not the house of Moses, or of any man or Angel, but the house of God. Now this is truely called the house of Christ, Heb. 3. and therefore Christ is God. It is he that did build it, and set it vp. No house can build it selfe, for nothing can be the cause of it selfe, but must be caused by some other: so must the house be builded and made by another.
Secondly, conclude from hence, that there Vse 2 is one onely true Church of the old and new Testament. The house of God and of Christ is one, wherein Moses long agoe was faithful, and it is that which we our selues are. Therefore his dwelling house is the same. This house hath continued from the beginning, & shall continue vnto the end. It needeth indeed often repairing, but it shall neuer be abolished, and taken out of the world. True it is, the Iewish Church had many types and ceremonies, howbeit in substance it is the same with the christian Church.
Thirdly, we may gather the safe condition Vse 3, of the Church. For who shall fight against the inheritance which he hath purchased, or ruine the house which he hath builded, or enter vpon the possession which he hath obtained and bought lawfully at a deare price, and bee able to preuaile? We see by experience, that a man will spend limbe and life for his house & land where he dwelleth, and which he bought and paid for dearely. And will not God defend his inheritance which he knew before? whom he chose to be his before the world? whom in time he called, iustified, sanctified, & will glorifie? for whom he sent his onely begotten Sonne from his owne bosome, to lay downe his life? This made the Prophet say, Israel is an hallowed thing, whosoeuer eateth it shall be consumed, and come to nought, Ier. 2, v. 3. Iohn 10, 28, 29, We are his, giuen vnto him by the Father, and he will neuer lose vs: no man can take them out of his hand. This is a singular prerogatiue of ye faithfull, that Christ dwelleth with them, and abideth in them, Ioh. 14, 23. Eph. 2, 19, 20. He will neuer suffer his house to perish, but giueth them his assurance and assistance to continue with them, which cannot agree with popish doubting and wauering, 2 Tim. 2, 19. 1 Pet. 1, 5. True it is, such is our weaknesse, that we are ready to giue ouer our hold of God, but he will neuer giue ouer the hold that he hath of vs. His ancre is so firmely setled and fixed vpon the ground of our heart, that no stormes or tempests can shake or loose it. We are prone to leaue him, but he is resolued not to leaue vs or to lose vs. The Lord hath bought vs too dearely to part so lightly from vs. Our state therefore is sure and certaine, we shall not fall away for euer, whatsoeuer the Church of Rome holdeth, teacheth, and defendeth.
Lastly, let vs labour to be of the houshold of faith. Let vs not be prophane in life and Vse loose in conuersation, but separate from the wicked of the world which are no part of Gods house. We cannot be of the houshold of faith, and of the houshold of infidelity and impiety: forasmuch as there is no concord or agreement, no fellowship or communion betweene light & darknesse, 2 Cor. 6, 19, 20. Let vs prepare for Christ a good lodging and entertainment in our hearts, that he may dwell in vs. Let vs not offend him, or greeue him, or driue him away by our sins and disobedience, as Heb. 3, 6. His house we are, if wee hold fast the confidence and the reioycing of the hope, firme vnto the end.
[Who is faithfull in all my house.] Moses receiueth this commendation from the mouth of God, that he was found faithfull; a faithful teacher, a faithfull Prophet, publishing the will of God to the Church. The doctrine is,Doctr [...] The M [...] [...] their p [...] It is required of all the Ministers of God, that they be found faithfull and conscionable in their places, 1 Sam. 2, 35. Math. 24, 45. Luke 12, 42. 1 Cor. 4, 2, 17. The Prophets of God did stand vpon their watchtower, they hearkned and heard what the people did. So did the Apostles, and so they taught others to do the like, Eph. 6, 21. Col. 1, 7, and 4, 7. 1 Tim. 1, 12, & 2 Tim. 2, 2. A vertue necessary for all.
This appeareth by the titles giuen vnto thē Reason in the Scriptures: they are called Embassadors of God, 2 Cor. 5, 20: the witnesses of the truth, Acts 10, 39. 1 Pet. 5▪ 1. The stewards of the family and seruants of the house to giue euery one their portion in due season; It is required of an Embassadour, to do the message of him that sent him: of a witnesse to vtter the truth, and all the truth, and nothing but the truth: of a seruant, to do his masters businesse committed to his trust.
Secondly, the good of the Church requireth it: for if it haue vnfaithfull and vnconscionable teachers set ouer it, that seeke not the safety of the flocke, it cannot be but many of the sheepe will perish, Ezek. 3.18. Lastly, such teachers as are vnfaithfull, bring destruction vpon themselues as well as vpon the flocke. God hath commited the sheepe of his pasture to their safe and faithfull keeping, such then as deale vnfaithfully, shall beare their condemnation, and the blood of others shall be required at their hands, Eze. 33.8. Ier. 1.17. & 14.15.
Vse 1 This grace of faithfulnesse containeth the summe of all that is required of Pastors and teachers in the execution of their Ministery, and serueth to reprooue sundry abuses. First, of such as are ignorant and vnlearned, [...] igno [...] [...]eachers. which haue taken vpon them to be teachers of others, but haue not yet learned thēselus. These are vnfaithfull in the house of God, and are not able to breake the bread of life, they are entred into the sheepfold but cannot feed the sheepe, they would be accounted dressers of the vineyard, but are not able to labour in it. These doe greatly hinder Gods kingdome, and destroy the soules of men, and further the kingdome of Satan, and are the maine cause of much palpable darknesse and ignorance. [...] 12.31. [...]. 33 34. [...]. 14. Such are much like to Ieroboams Priests taken out of the basest of the people, these are fit instruments to further idolatry, and all maner of impiety. [...] false [...]ers. Secondly, of false teachers, these also are vnfaithfull in the house of God, & destroy the soules of the people by false doctrine. The former did starue them, these do poison them, and both wayes the people perish. It is all one whether we withhold bread from them, or infect it with poison. Such teachers the Apostle willeth to auoide, [...] 2.7. their false doctrine fretteth, eateth and consumeth as the Gangrene. Thirdly, [...] idle [...]s. of idle and vnprofitable teachers, which eat the milke, & clothe themselues with the fleeze of the flocke, but feed not the sheep of Christ. These are lazie and loitering seruants, that leaue their masters worke vndone, & care not which end goe forward; these may be fitly coupled together with the first, for it is all one with the people, whether their teachers be ignorant or idle. But touching themselues, their sin is so much the greater, because they can, but wil not teach the people. Idle persons in any society are by the Apostle branded by the name of theeues, [...] 4.28. where he sheweth that not to labour is to steale: not because they violently and forcibly take from others, and intrude themselues into their possessions, but because they are caterpillers and drones, eating that for which they neuer laboured: so these men that liue idlely in the Church and of the Church, doe incurre the iust rebuke of spirituall theft and fellony, in yt they liue by the Church, but doe not labour for the Church. The Church setteth them or rather hireth thē to worke, but these tye vp their owne hands because they would not worke: they reape temporall things of the people, but do not minister spirituall things to the people. Fourthly, of vnskilful Ministers who also are vnfaithful:Against vnskilfull teachers. these will needs be doing, but in deed can doe nothing: they will needs be working, but they know neither how to begin aright, nor where to make an end. They can get vp into the pulpit as well as the best, but when they are there, they doe nothing lesse then preach, but abuse the place, the people, themselues, the word, nay God himselfe. A faithfull teacher must be a workeman that need not be ashamed, diuiding aright the word of truth.2 Tim. 2.25. A skilfull Carpenter or master-builder knoweth by line & leuell how to square his timber, but a raw fellow neuer brought vp to the trade, will hack and so marre and mangle the timber. The Apostle compareth the Ministers to skilful builders,1 Cor. 3.9.10. not to them that can only hew and chop wood, for so euery bungler can doe that renteth it and cutteth it in peeces, hee careth not how, so it be done. A Minister must be a master in his profession. Fiftly, it reproueth the abuses of scandalous teachers,Against scandalous teachers. 1 Tim. 3 2. Matth. 5.13.14. 1. Pet. 5 3. who build with one hand, and pull downe as fast with the other. The Apostle requireth that the Ministers should be vnreproueable, the lights of the world, the salt of the earth, and examples to the flocke. These are like images placed and set vp in crosse wayes, that point the way to the passenger, but cannot set a foote forward themselues; like the builders of the Arke that did good to others, but none to themselues; they saued Noah and his family, but were drowned and destroyed themselues. So these may peraduenture be instruments of conuersion to others, and in the end be condemned themselues. Neuerthelesse their euill life doth scandalize many that are without, and many that are within the Church. And albeit it be a fault to stumble at these, namely, to heare and not to regard what they teach,Mat. 23.3. 1 Sam. 2.17. Against flattering teachers. yet woe be to them that lay such stumbling blocks in the way. Lastly, of flattering teachers, another sort of vnfaithfull teachers in the house of God, that seeke to please men, who sew pillowes vnder euery elbow, that say peace, peace, when there is no peace, that daub with vntempered morter. These are politicke wise men of this world (but nothing wise for the world to come) who, to secure themselues from danger, refraine themselues from deliuering wholesome doctrine and powerfull to the conscience of the hearer. If the Physitian should deale so with his patient, he should kil him, & not cure him: or ye Chirurgian so handle a wound taken in the body, he should not seeke the healing of the wound, but the hurt of the person. They dare not say as Nathan did to Dauid the king, Thou art the man; 2 Sam. 12.7. they dare not say as Eliah did to Ahab, It is thou and thy fathers house that haue troubled Israel, 1 King. 18.18. They dare not say as Iohn Baptist did to Herod, It is not lawfull for thee to haue thy brothers wife,, Matthew 14. verse 4. They dare not [Page 566] say to the Scribes and Pharisees as Christ did, Woe vnto you Scribes and Pharises, Matth. 23. hypocrites, but they are afraid of offending. All these sixe sorts are vnfaithful teachers & we haue shewed the causes of their vnfaithfulnesse, they are vnfaithfull through their ignorance, vnfaithfull through their errours, vnfaithfull through their idlenesse, vnfaithfull through their vnskilfulnesse, vnfaithfull through their scandales, vnfaithfull through their flattery.
Vse 2 Secondly, this reprooueth the people that vpbraid ye Ministers with too much teaching: for it is required of them that they bee found faithfull. They must teach & instruct in season and out of season: but many carelesse hearers aduise them to spare their labours. Paul saith, Woe vnto me, 1 Cor. 9.20, 21, 22, 23. if I preach not the Gospel: he laboured greatly, that by all meanes hee might saue some. Many tell vs, we a [...] too busie, and doe meddle with reprouing sinne more then wee need: but how then should we be found faithfull in the Lords businesse? or how shall wee escape the punishment of vnfaithfulnesse in the great day of account? None shall receiue the incorruptible crowne of glory, but such as haue beene faithfull: and none shall be exempted from eternall iudgement that haue beene vnfaithfull. Such men care not how little they heare, that thinke the Ministers preach too much: nay they could be content to heare nothing at all, whose reward shall be according to their negligence.
Vse 3 Thirdly, it is the duty of the Ministers to labour for this vertue, and to approue themselues to God in a faithfull and carefull discharge of their callings. This is a duty which God so often and so strictly commandeth: and by the execution of that commandement we are said to saue men by preaching,Ministers are said to saue. Iob 33.24. Rom. 11.14. 1 Cor. 9.22. 1 Tim. 4.16. and to deliuer from the pit of hell. This shall also bring vnspeakeable ioy and comfort, peace and quietnesse to our consciences, when we are desirous to discharge our duties in truth and sincerity. Happy are they that haue this testimony of their consciences, that they haue this way promoted the glory of God, aduanced the kingdome of Christ, and furthered the saluation of men. Oh how happy were it for vs, that it might be said of vs, as it is of Moses in this place, that we haue beene faithfull in his house! and thrice happy shall we be, if at the last day, our Lord and master comming from heauen, as a man that beginneth to take an account of his seruants, shall say vnto vs, Well done, Mat. 25.21.23. good and faithfull seruant, thou hast beene faithfull ouer a few things, I will make thee ruler ouer many things, enter thou into the ioy of thy Lord. If I should stand to set down particularly the parts of this faithfulnesse, whereby wee may procure ye commendation to ourselues which is giuen to Moses, I should stand too long. The Ministers must be men of knowledge, otherwise how should they teach knowledge? they must be men of zeale, of painefulnesse, and diligence, of an holy and vnblameable life, of sincerity and vprightnesse. They must reproue sinne, as God punisheth sinne, that is, without respect of persons in whomsoeuer they find it: they must keepe backe nothing, but reueale the whole counsell of God. Finally they must take heed to themselues and to the flocke, Act. [...] ouer which the holy Ghost hath made thē ouerseers. verse 28.
Lastly, that which is heere particularly applyed Vse to the Ministers, ought to be extended & enlarged to all others which haue receiued any calling from God, in what place soeuer God hath set vs, we must be faithfull in it. The Magistrate must bee faithfull in the gouernement of his people,Psal. 101. [...] he must sing of mercy and of iudgement. The Iudge must be faithfull in the ministring and executing of iustice,Exod. 18. [...] hauing courage and hating couetousnesse, knowing that they iudge not for man but for the Lord.2 Chro. [...] The householder must be faithfull in ordering and reforming, of his family, and walke in his house with a perfect heart, Psa. 101.2. To conclude, all inferiours must also be faithfull in their place, to yeeld honour and reuerence, to shew trust and diligence toward their superiors,Ephes. 6. [...] 7, 8. considering that God hath set them in their places, remembring that euery man may gaine glory to his Name, if he be found diligent, how meane soeuer his calling is, and knowing that whatsoeuer good thing any man doth, the same shall hee receiue of the Lord, whether he be bond or free.
9 And the anger of the Lord was kindled against them, and he departed.
10 And the cloude departed from off the Tabernacle, and behold, Miriam became leprous, white as snow: and Aaron looked vpon Miriam, and behold, she was leprous.
Now we come to the execution of the sentence. For when euill doers stand dumbe before the iugde, and can answere nothing for themselues, but confesse themselues guilty, what remaineth but to proceed to the punishment? as we see in the example of Achan who confessed he had sinned against the Lord God of Israel and was stoned with stones,Io [...]. 7. [...] and of him that came to the feast without his wedding garment, so soon as he was taken speechlesse, hauing nothing to answer for himselfe, the king said vnto the seruants,Mat. [...] [...] The o [...] the [...] chap [...] Binde him hand and foot and take him away, and cast him into vtter darknesse. The punishment is partly signified, in that, the wrath of God (by a metaphor drawen from men) is said to be kindled, so that he would heare the offenders speake no more vnto him, declared by the departure of the cloude: and partly inflicted, she became leprous white as snow, that is, she was stricken with ye most greeuous kind of leprosie, because she was the author & procurer of this murmuring.Leuit. [...]. Howbeit afterward it is in part repealed & reuersed, wherin we may see both ye occasion & the mitigatiō of [Page 567] the punishment. The occasions are two: first the request of Aaron made to Moses, not to God, [...]quest [...]. who refused to hear him lying in his sin, or rather not sufficiently humbled for his sin; as also he did Iobs three friends, [...] 8. he would not receiue a sacrifice at their hands, but Iob must pray for them, lest he deale with them according to their folly. This request of his is both generall for himselfe and his sister, that their sinnes may be pardoned and not imputed vnto them; and likewise speciall for Miriam, that she might not be a spectacle and gazing stock to the whole hoste, and a monument of Gods iustice for euer, but might bee healed of that foule and vncleane disease. [...]rayer of [...] The other occasion is the prayer of Moses directed to God; his hand had stricken and made the wound, and it is he that must and can heale & restore againe. The mitigation of the punishment followeth, which is restrained to seuen dayes, amplified by an vnequall comparison drawne from the lesse to the greater, from an earthly father to his children, who if hee should shew any the least token of his anger and displeasure to his children, they wold be afraid and ashamed for a season to come into his presence: how much more then ought she to be ashamed to lift vp her head and to come vnto the hoste, among whom the Lord dwelleth and walketh, being stricken with his iudgement? For by spitting in the face is ment any token of reproch or disgrace. [...] [...]5.8. Therefore she was shut out and separate from the hoste seuen daies, during which time the people iourneyed not, till that one member, as it were cut off, were againe recouered & restored to the rest of the body. Thus much touching the order of the words to the end of the chapter.
[...]rine. [...] [...]rath of [...] kind [...] [...]ainst [...] [...]ers. [...] [...].2, 3. [...] 34.7. [...] [...].4, [...] [...]9.2. [...] [...]1, 2, 3.First, let vs come to the signification of the punishment, the wrath of God was kindled. Wee learne hereby, that the wrath of God is kindled against offenders, Deut. 32.22, 41, 42.
The reasons hereof are euident. First, the nature of God is most pure and holy, and hee hateth euill whersoeuer he findeth it. Secondly, sin maketh a separation betweene God and his people, it hideth his face from vs that hee will not heare. Thirdly, he punisheth sin and executeth iudgement vpon the sinner, yea hee spareth none, no not his owne children that prouoke him by their sins, much lesse others; as we see in Adam, in Caine, in the old world, in Sodome and Gomorrha, in Pharaoh and the Egyptians, and sundry others.
Vse 1 The vses remaine. First we see, that anger is not simply to bee condemned in man, but the excesse or defect thereof, when it is too much or too little. It is a naturall affection graffed in man, when it is mooued as there is iust cause; [...] [...].5. it is an holy affection, noted to bee in Christ, he looked angerly vpon them, mourning for the hardnes of their hearts. And whē he saw the buyers and sellers in the Temple, the zeale of Gods house did euen eat him vp, [...]. Now zeal is partly compounded of anger, and partly of sorrow, and partly of loue. So must we be angry and greeued, if there be any loue of God in vs, at sin whersoeuer we find it. Anger indeed for euery trifle, or more then there is cause, is sinfull, as also not to be angry when there is cause. But of this see farther, chap. 16.
Secondly, feare to offend him that is a consuming Vse 2 fire,Matth. 10.28. and is able to destroy body & soul into hell fire. Euery one must learne to know what it is that doth offend him. It is ye breach of his law: he is offended by blasphemy, by contempt of his word, by swearing, by idolatry, by breach of the Sabboth, and such like impieties forbidden in the first Table. These sins for the most part men do little thinke vpon, and because the lawes of men doe not take hold of them, they regard them not one whit: wheras God hath most seuerely punished thē, and reuenged the dishonor done to his name. The like we might [...]ay of adultery, drunkennesse, malice, couetousnesse, and such like; they are for the most part thought to bee no sins at all, and slightly considered off; whereas he is alwayes the same, & his law is alwayes ye same, & his iustice is alwaies the same, and his wrath is kindled against the children of disobedience.Ephe. 5.6. Eccles. 8.11. Psal. [...]0.21. Let no man make his mercy an occasion of sin, neither turne his grace into wantonnes.
Lastly, let vs giue our selues no rest, till we Vse 3 be reconciled to God. It is a fearefull thing to lie vnder his wrath. Be not quiet, vntill he be appeased toward vs, & the sword put vp into his quiuer.Prou. 20.2. The wrath of a Prince is compared to the roaring of a lyon, he sinneth against his owne soule that prouoketh him, much more may this be said of God. Vse therfore ye means and remedies to call in his anger,How Gods anger is to be called in. send an ambassage of peace vnto him, the procuring of our peace standeth first in seeking aboue all things the fauor and friendship of God. When Herod was displeased with the Tyrians and Sidonians, they perswaded Blast us the kings chamberlen to stand their friend, they desired peace, because their country was nourished by the kings countrey. We are nourished by God in whom we liue, and moue and haue our being, and therefore we haue more cause to come to him with one accord, and seeke his fauour. Secondly, in repentance and turning from our euill wayes, whereby we prepare our selues to meet him.Amos 4.12. Thirdly, in prayer and humbling ourselues before him. Thus doth Aaron seek peace by stirring vp the spirit of Moses to pray for them: and hereby did Moses procure their peace. Thus did they stand in the gappe afterward, when the hand of God had made a fearefull breach among the people, and the pestilence had slain many thousands, wherby they made a blessed atonement, Num. 16.47, 48. Lastly the procuring of our peace consisteth in beleeuing in Christ, and laying hold vpon his merits and righteousnesse, which was signified by the incense that Aaron offered, when he stood betweene the liuing & the dead. Christ Iesus is our peace-maker, who hath broken [Page 568] downe the middle wall of partition betweene vs, he hath reconciled vs vnto God, so that by him we haue an accesse vnto ye Father; by faith we are ioyned to him and lay hold vpon him to eternal life.Ephe 2.14.16.18. If we be earnest in seeking these meanes of peace, we shall be safe, for the danger of his wrath is gone and past, Psal. 2.12.
11 And Aaron said vnto Moses, Alas, my Lord, I beseech thee, lay not the sin vpon vs, wherein we haue done foolishly, & wherin we haue sinned.
12 Let her not be as one dead, of whom the flesh is halfe consumed, when he commeth out of his mothers wombe.
Here we see (as we noted before) that God would not heare the offenders vnreformed speake vnto him, neither abide any talking with them: but Aaron is faine to goe to Moses, to intreat him that by his intreaty and intercession vnto God, the punishment of leprosie may be remoued; which is amplified by a comparison of likenesse,Doctrine. God heareth not such as lie in their sinnes. Ioh. [...].31. Psa. 66.8. that she may not be as one dead whose flesh is halfe consumed. We learn hereby, that God heareth not their prayers that lie in their sinnes, and are not reconciled vnto him, Iob 42.7, 8. Esay 1.15. Gen. 20.7.
The reasons why God heareth them not, Reason 1 are first because they refuse to heare God speaking vnto them; it standeth with the rule of equity that God should deale with them as they deale with him,Ezek. 8.8. Zach▪ 7.12, 13. and stop his eares against those that will not heare him. Secondly, his Reason 2 wrath lyeth vpon them.
Vse 1 Conclude from hence that the prayers of the wicked are abominable, Pro. 28. Not only their sinnes prouoke God, but their prayers and their best works, so that thogh they multiply them, yet he will not regard them. This sheweth their wretched estate and condition, they haue no accesse to God, they may come to his gate, but they can haue no entrāce, it is shut vp against them. They may knock & say, Lord, Lord, Luk. 13.25. open vnto vs, but he wil answere, Depart from me all ye workers of iniquity, I know you not.
Secondly, let none continue in any known Vse 2 sin, but wash their hearts and bee reconciled vnto God. For sin stoppeth the eares of God that he cannot heare, and casteth such heauy clogs vpon our prayers, that they cannot possibly pierce the cloudes, ascend into heauen, and come into the presence of God. Our iniquities wherein we delight, are as fetters and bolts that are fastned to our prayers, or as lead that presseth them down to the earth.The life of a sinner is vncomfortable. The life of a sinner that lieth in his sinnes is of all other liues the most vncomfortable. For if we cannot pray to God in hope of mercy & forgiuenes, when our sins disquiet vs: or in hope of deliuerance when our troubles oppresse vs: what comfort haue we or can we haue in any thing vnder the Sun? On the other side, when the faithfull lye vnder infinite calamities,The Life of the faith [...]ull is most comfortable. sicknes, pouerty, shame, contempt, reproch, slander, infamy, sicknes, being forsaken of all, and hated of all, euen laden with an heap of misery and aduersity; yet this is their comfort, they can freely go vnto God, & haue accesse to the throne of grace; they may pray vnto him, & as it were poure out their cōplaints in his bosom.
Lastly, it is our duty, being reconciled vnto Vse God, to be reconciled to our brethrē also. For no man is truely at one with God,Mat. 6.1 [...] and 3. [...] that is not made one with his brother▪ and except we forgiue men their trespasses, our heauenly Father will neuer forgiue vs: therfore whensoeuer we bring our gift to the altar, and there remember that our brother hath ought against vs, we must leaue our gift before the altar, and goe our way to be reconciled first of al to our brother. As then we desire forgiuenes of God, so ought we to forgiue. God forgiueth vpon condition that we shal forgiue. Those that are vnmercifull shal neuer find mercy. We cannot haue a more perfect president to mooue vs to mercy, then to consider how God dealeth with vs; he considereth whereof we are made, he remembreth that we are but dust. We think it much and oftentimes complaine, that God will not heare our prayers; but we seeldome or neuer consider that the fault is in our selues, because we wil not heare our brethren. And what exception can we take against our brethren, which God may not ten thousand times better except against vs? Haue we deserued better at their hands then to bee so abused as we pretend our selus to be? so hath God of vs, and we cannot deny it. Are we his betters and superiours? So is God ours. We vse to say, we are not for him, we liue not by him, we can liue well enough without him? Neither doth God liue by vs, but we by him: and he can liue without vs (who liued before vs) but not we without him. Haue we often warned him to looke to his wayes and not to abuse vs any longer? So hath God often warned vs. Haue we receiued wrong after wrong, and forgiuen seuen times, or seuenty times seuen times? So hath God forgiuen vs ten thousand talents for an hundred pence.Matth. 1 [...] 28. If then we retaine any malice in our harts, our prayers are not regarded, nay they are reiected as vile and abominable.
Alas, my Lord, I beseech thee lay not the sinne vpō vs, wherin we haue done foolishly, &c. obserue here a notable point in Aaron: he is not striken with ye leprosie, but is free from it altogether; Miriam is stricken with the leprosie, but it is Aaron that calleth for mercy, when he looked vpon her and saw it: for the Priests were appointed to looke vpon it, and to pronounce the person to be either cleane or vncleane; so that punishments vpon others should cause vs to amend, and to looke to our selues. Againe, we ought to desire the good one of another, & to haue a fellow-feeling of the miseries one of another. See also that he is as much humbled and cast downe, nay more then she is for this sinne, and confesseth he had done amisse. We learne hereby, that sinne committed against God, must touch vs and goe neere vnto [Page 569] vs though we feele no punishment. [...]ine. [...] [...]ght [...] sinne [...] we [...] pu [...] Vp [...] It is no great matter to be humbled when the punishment is heauy vpon vs; but to bee brought low, euen vpon our knees, and to say with Aron, Alas, lay not the sinne vpon vs, is a notable and necessary duty required of vs. The most wicked men in the world that sinne with an high hand will confesse their sinne vnder the crosse, while the hand of God lyeth vpon them, as we see in Caine, in Pharaoh, in Saul, in Iudas, and others, but this ariseth more in consideration of the punishment then of the sinne: howbeit Aaron in this place felt no punishment, though he were a companion in the offence, which fell out in regard of the Priesthood. [...]. For if any aske, why he was not stricken with the leprosie, forasmuch as he was guilty of the same iniquity? [...]. I answere, it was not that his offence was slight, but because his office was great; he was a liuely image of Christ Iesus our true Mediatour, the onely begotten Sonne of God. [...] A [...]on [...]ot pu [...]d. God would not therfore bring his person into contempt and reproch, lest the Priesthood also should bee reproched. Besides, he did not contriue it, but consent to it, and was drawne no doubt after a sort, euen against his will by his sister into a fellowship of this murmuring, as he had been before by the people to make ye golden calfe: she had the principall han [...] in the sinne, and consequently in the iudgment. We must therfore be touched with sinne principally because it is sinne, not because the punishment lyeth vpon vs: but though we should neuer be punished and plagued, though there were no day of iudgement, no feare of hell, no sentence of death, no feeling of torment, yet sin should be bitter and greeuous vnto vs, euen because it is sin▪ nothing in the world shold trouble vs more then that the law is transgressed, & God is offended. Dauid was not in person stricken with ye pestilence, thogh it did destroy at noon day, and thousands fell at his right hand, & ten thousāds at his left, neither came it neere him, yet he was no lesse humbled & grieued in his soule, [...] 21. [...] [...]g. 20.6. [...] [...]o. 32.25. then if his body had beene stricken with many running sores. Hezekiah had an expresse promise from God of adding fifteene yeares vnto his dayes: and when his heart was lifted vp, glorying in his riches and treasures, in his siluer and gold, in his armour and ointments, in his spices and iewels, which he had shewed to the messengers of the king of Babylon, the Lord threatned that in his sons dayes all those precious things should be caried to Babylon; so that he had peace and truth in his daies: [...] 39.8. [...]o 32.26 yet he humbled himselfe for the pride of his heart, both he and the inhabitants of Ierusalem.
The reasons are plaine, for first, this is a Reason 1 signe of true humiliation & repentance, when we can mourne for sinne, being free from the least touch of punishment, it is a plaine token that we are touched with a conscience for sin it selfe. If only we be cast downe for sin when Gods wrath lieth vpon vs, we rather complain of the punishment, then cry out for the sin. Secondly, Reason 2 sin is able to separate betweene God and vs, whereby he is dishonoured: and what ought to enter deeper vnto vs, then to consider how God is dishonoured?
We may from hence lawfully and truely Ʋse 1 pronounce a fearefull woe vnto them, that are no way humbled when the hand of God lyeth vpon them and writeth bitter things against them; doubtlesse, we need craue no pardon if we affirme constantly & confidently, that they are desperate sinners. They feare neither God nor man, nor hell, nor death, nor damnation it selfe.Esay 1.6. They haue beene stricken from the soale of the foot euen vnto the head, there is no soundnes in them, but wounds and bruises & putrifying sores, yet they will not know nor vnderstand the hand that hath stricken them. Thus doth the Lord complain by the Prophet that he hath giuen them cleannesse of teeth in all their cities,Amos 4.6.7.9.10 11. and want of bread in all their places, yet they had not returned vnto him: he had withholden the raine from them, and yet they returned not vnto him: he had smitten them with blasting and mildew, yet they returned not vnto him: he had sent among them the pestilence after the manner of Egypt, and ouerthrew some of them as God ouerthrew Sodome and Gomorrha, and yet they returned not vnto him. Thus did they run on from euill to worse, & filled vp the measure of their sins, that they could not be reclaimed by any punishments though neuer so greeuous. I will propound one famous or rather infamous example to this purpose very remarkable in the Scriptures, and yt is of Ahaz: the Lord brought great affliction vpon him, but he sought to the king of Assyria, who helped him not, but not to the Lord who could haue helped;2 Chro. 28.22. & in the time of his distresse, he did trespasse yet more against the Lord. This was king Ahaz. Woe vnto vs, if it be so with vs: woe bee vnto vs if his iudgements doe not soften vs, but harden vs; not better vs, but make vs worse. The fire purifieth the gold & maketh it more perfect, but the drosse and refuse it maketh worse then it was before. So is it with impenitent persons and all the reprobate, whom the Lord will in the end sweep away as dung from the earth.
Secondly, it is our duty to walke in obedience Ʋse 2 to God, principally because he commandeth it, not for reward sake chiefly, for so doe hirelings, who if once the hire ceasse, wil work no longer, We must be obedient for loue to God & his law. But is it not lawful to do good in hope of reward, Obiect. & to propound to our selus that end? It is lawfull, [...]nswer. Heb. 11.26. but that must not be the chiefe and principal end. Moses had respect to the recompence of the reward▪ wherby he did shake off all drowsinesse, encourage himselfe in well doing, and quicken his zeale in the seruice of God and his people: neuerthelesse he had other maine ends yt he aimed at. The loue of God must constrain vs, & his cōmandement bear sway in our hearts far aboue all rewards.
So doth Paul encourage himselfe to preach the Gospel, because hee should haue a reward if he did it willingly, and a feareful woe hung ouer his head is he did it not, 1 Cor. 9.16, 17. howbeit in another place he telleth vs that the loue of God constrained him, 2 Cor. 5.14. And the Apostle Peter stirreth vp the Elders of the Church to feede the flocke, because when the chiefe Shepheard shall appeare, they shall receiue a crowne of glory that fadeth not away, 1 Pet. 5.4. yet himself was stirred vp by Christ our Sauiour to feed his sheepe and lambes, if he loued him, Ioh. 21.15, 16. So then, we must labour to do good, though we see no reward, euen in conscience of our duty to God. And it is lawfull to abstaine from sinne for feare of punishment, but chiefly because the righteous God hateth it, and the iust Iudge condemneth it.
Ʋse 3 Lastly, let vs hereby examine our selues, what account we make of sinne, whether it be greeuous vnto vs as it is sinne, or not. If it be, we may comfort our selues, that we haue receiued grace to humble our selues before the crosse commeth: for then it is a free and voluntary humiliation. If wee leaue sinne, because sinne leaueth vs, because we cannot follow after it, because we must leaue the world, because we grow weary of it, because it bringeth shame and reproch, because we waxe old and our youthfull yeeres are spent, this repentance is not thanke-worthy, but falleth out sildome to be true repentance. This is a forced and constrained repentance, and consequently oftentimes, vnsound, seeldome sincere. If we yeeld obedience for conscience sake, it is a token of sincerity. We see the example of Peter after he had fearefully denyed his master, and sworne that he neuer knew the man, it pleased the Lord of life graciously to looke vpon him with an eye of mercy, and to restore him by the spirit of meeknesse; he had no punishment vpon him, yet he went out of that place and separated himselfe from that vngodly crue, and wept bitterly, Matt. 26▪ 75. Happy are we if we can doe the like. This humiliation shall bring peace and comfort at the last. It is a true note that we haue learned to know sinne. [...]f our souls can mourn in secret, whē we are in health, peace, at liberty, and in prosperity, it is a great mercy of God vouchsafed vnto vs: and his Name is highly to be praised, and his goodnesse to bee acknowledged toward vs, whiles others are hardned in their sinne, and freedom from punishment emboldneth them to their destruction.
13 And Moses cryed vnto the Lord, saying, Heale her now, O Lord, I beseech thee!
14 And the Lord said vnto Moses, If her father had but spit in her face should she not be ashamed seuen dayes? let her be shut out of the campe seuen dayes, and after that let her be receiued in againe.
In these words we haue the prayer of Moses, and the answere of God; when we cry, God heareth. Where we see, it is our duty to pray one for another, & to commend the causes of others vnto God. When we see them in misery and affliction, we must be intercessors for them. We must doe it for our enemies and them that hate vs and haue done vs wrong. So it was with Moses in this place. Againe, it appeareth hereby that the rebukes of parents are not lightly and slightly to be regarded of children, when they threaten or shew an angry looke or a frowing countenance, it should worke shame and sorrow in them, 2 Sam. 14.24. Great is the authority of parents ouer their children, and great should be the reuerence of children toward their parents, of which we shall speake more, chap. 30. They are ouer their children in the Lord, and must gouerne them in his feare. Neuerthelesse, the authority of God is much more ouer vs, then ours is ouer our children, therfore his chastisements ought to goe neerer to vs, and more to humble vs then the threatnings and chastisements of earthly parents, Heb. 12.9, 10. We haue had ye fathers of our flesh which corrected vs, and we gaue them reuerence: shall we not be much rather in subiection vnto the Father of spirits, and liue? for they verely for a few daies chastened vs after their own pleasure; but he for our profit, that we might bee partakers of his holinesse. The power of parents is a limited power for they must rule in the Lord: and the obedience of children is a limited obedience, for they must obey in the Lord, Eph. 6.1. but the power, of God is absolute ouer his children, and our obedience to him must be in all things. Besides, we may gather, that God heareth the prayers of his seruants diuers wayes: sometimes hee granteth whatsoeuer we aske; sometimes he giueth more then we aske: sometimes he heareth in part that which we desire, and in part heareth not; part the granteth and part he denyeth: and sometimes he giueth not the same which wee aske, but some other blessing like it or greater then it: and sometimes he granteth our petitions, when he asisteth vs, comforteth vs, and giueth vs patience to beare that he layeth vpon vs, of al which we haue sundry examples in the word of God. And howsoeuer it pleaseth him to deale with vs, and whether soeuer of these wayes he heareth our prayers, wee must submit our willes to his will, and rest our selues contented with that he sendeth. Moreouer greeuous sinners and open and grosse offenders should bee shut out of the Church, wherof we haue at large spoken before, chapter 5. where we haue handled the whole doctrine in a maner of excommunication: but when they be penitent & are throughly humbled for their sins, they must be admitted into the Congregation againe and receiued into the bosome of the Church, to be partakers of the priuiledges thereof. Howbeit through [Page 571] the corruption of Church officers and the abuse of the censurers of the Church, [...]e abuses of [...]communi [...]ion. some are cast out that ought to be kept in and nourished as obedient children of the Church; Thus it befell to the blinde man, he gaue glory to God being made to see, but he was cast out of the Synagogue by the Pharisies, Iohn 9, 34, 35. Hee was a worthy member of the church, hee beleeued in Christ and worshipped him. It is a comfort to all such as are thus intreated. Againe, others are kept in ye church and fostered in it, who iustly deserue to bee throwne out by the power of the keyes, and to haue the spiritual sword drawn out against them: so it was with the incestuous Corinthian that married his fathers wife, 1 Cor. 5, 1. hee deserued iustly to bee put away from among them, yet they suffered this sword to rest in the sheath, and purged not out that old leauen, but suffered him to remaine among them. 1 Cor. 5, 1, 7, 13. Such remissenesse and negligence was found in the churches of Pergamus and Thyatira, Reu. 2.14, 15.20. Others, that are iustly banished out of the Church for some notorious crime committed against God, and offence giuen to the Church, are notwithstanding vniustly kept out after their repentance and humiliation: so it was with the penitent Corinthian, he was much humbled for his sinne and offence, [...] taketh [...] for re [...]ing the [...]mmuni [...] [...] into the [...]ch, aswel [...] put [...]ing [...] out of [...]hurch. yet the Church was not so careful to receiue him in as a member againe, as they ought to haue bene, but as before they kept him in when he should haue bin reiected, so now they kept him out when he should haue bene receiued, 2 Cor. 2.7.8. 9.10.11. And if any be thus dealt withall, as many haue bene in former times, let vs consider that our cause is not strange and singular, it is no other then hath befaln sundry the deere children of God before vs.
[Let her be shut out of the Campe seuen dayes, &c.] Notwithstanding the former prayer of Moses, Miriam must be put out from among them. Moses though he were much wronged, yet neuer complained to God against his brother & sister, nor against their wrongs, yet God will not pardon, but punisheth for those wrongs. For albeit he did passe ouer those iniuries, yet God will not passe them ouer: and though he did not cry to God, yet their sinne did cry, and God heard that crie. The Doctrine is this, that though Gods children pray not against their enemies yt wrong them and oppresse them, [...]rine. [...] Gods [...] put [...] yet their wrongs cry out aloud, and God heareth and punisheth the doers of wrong. The faithfull are of a patient nature, and holde their peace when they are laden with cart-loades of iniuries and reproches, neuerthelesse God will not hold his peace; they are meeke as Moses was, and put them vp, but God will not put them vp, nor suffer them to go vnpunished. When Abel was slaine by the treachery of his brother, he could not cry out: but after his death, his bloode cried out for vengeance, Gen. 4, 10. Heb. 11 4. and 12.24. Hab. 2, 10.11. Iames 4.5. So did Naboths bloode cry for vengea [...] when he was dead, and that cry was heard.
And no maruell. For it is the office of God to execute vengeance, hee is the Lord the auenger, Reason 1 that will not hold the wicked innocent, nor cleere the guilty, Exod. 34, 7. Hee hath said, Vengeance is mine. Rom. 12.19. Deu. 32, 35. Hath he said, and shall he not do it? or hath he spoken, and shal he not make it good? Secondly, hee requireth it at the hands of all Iudges and Magistrates to iudge iustly, & not Reason 2 to accept the persons of the wicked: hee giueth commandement vnto them whom hee hath honored with his owne name, to defend the poore and fatherlesse, and to do iustice to the afflicted and needy, Psal. 92, 2, 3. If then Princes which are Gods vpon earth must doe right iudgement, then certainely the God of Gods, and Iudge of Iudges, will iudge the people righteously, and gouerne the Nations vpon earth, Psal. 67, 4.
This teacheth vs, that God heareth, and seeth, and knoweth all things. Though our Vse 1 sinnes bee neuer so secret, and men conueigh them neuer so closely, and labor to hide them by all the fetches and deuices they can, yet they are open to him before whom all things are open and naked, Heb. 4, 13. Caine the first oppressor tooke his brother aside, and carried him into the fielde; none was partaker of the murther, or priuy to it: yet the blood of the dead did proclaime and publish as it were with a loud and lamentable voice, both the sinne and the sinner in the eares of the Lord of hostes, as fully and shrilly as the voyces of liuing men can discouer any thing. Treasons and conspiracies against Princes, are plotted for the most part closely; for although they prepare many, yet they acquaint few with their most secret designes: neuertheles, God hath many wayes to finde out those persons and practises, Eccl. 10.20. Curse not the King, no not in thy thought, and curse not the rich in thy bed-chamber, for a bird of the aire shall carry the voice, and that which hath wings shall tel the matter.
Secondly, we may conclude the wofull estate of all wicked men that are oppressors, Vse 2 which thinke to ouer-beate the poore & needy, and sell them for a paire of shooes, Amos 2.6. For this should terrifie such vngodly persons from sinning in this kinde: they may indeede perswade themselues that they shall escape, or relye vpon the fauour and countenance of men, or that the poor pitifully wronged dare not mutter against them; which are encouragements to the mighty to commit sin and to liue in it: howbeit this is a vaine hope, and will in the end make ashamed: forasmuch as albeit they may conceale their purposes from men and auoid the place of iudgement, yet they cannot escape the hand of God. Many receiue great wrongs, that dare not open [Page 572] their mouthes against their oppressours: the poore are troden vnder foote of the rich, the weake of them that are strong, those of low degree by them that are mighty; neuerthelesse God will open his mouth in the cause of the afflicted, and stretch out his hand to recompence tribulation to all those that trouble them. This vse is handled by the Apostle Iames, chap. 5.1, 2. Goe to now, ye rich men, weepe and houle for your miseries that shall come vpon you, &c. where he threatened these hard-hearted men with sundry iudgments for ye wrongs they did to iust men: let not such therefore flatter themselues, but rather labour to break off their sinnes by righteousnesse, and their iniquities by shewing mercy to the poore, if it may be a lengthning of their tranquillity.
Vse 3 Thirdly, seeing God is the great auenger of the wrongs of his children that neuer call vnto him for vengeance, then much more will he pitty them and take their cause into his owne hand when they call and cry vnto him day and night to saue them. The Lord gracious and mercifull hath promised, that when the stranger, the widow, and the fatherlesse child are vexed and oppressed, and cry vnto him, he will certainely heare them, Exod. 22.21, 22.23, 24. For if God stay not til they cry, because sometimes they cannot, and sometimes they dare not, & tarieth not til they opē their mouths to complaine: then we may bee assured, that when the oppressed in their misery and anguish of their soule sigh and grone vnto him, his wrath shall waxe hote and hee will kill their oppressours with the sword of his iudgements.
Vse 4 Lastly, we haue a singular encouragement from hence vnto patience in suffering, euen vnto the comming of the Lord. He will take their cause into his owne hand at the length, though they suffer long. Nay, it is the maner of God for the most part to leaue his children in many troubles, vntil things seeme to be desperate and past all hope of helpe;Why God oftentimes holdeth his peace till things fo [...]me to be desperate and past all hope. partly to stir vp his people to seeke to him with greater earnestnesse of spirit, partly to shew the greatnesse of his own power what he is able to do, partly to catch the wicked in their owne crafty counsels and deuises, and partly to make it manifest that all our helpe commeth onely from the Lord, which hath made heauen and earth, to the end that the worke being his, the glory also may be his. We are ready to ascribe our deliuerances to our owne power or policy, and to say in vaunting wise, Mine hand hath saued me, Iudg. 7.2. God is patient, and suffereth long, but in the end he payeth home, so that the godly shall lose nothing by their patience, and the vngodly shall gaine nothing but Gods vengeance. This might be enlarged by the example of the Israelites when they were in Egypt, the Lord could haue deliuered them before any of their miseries were brought vpon them, but the time appointed was not yet come, and when all things seemed past recouery, suddenly God appeard for their deliuery. Let vs therefore be patient and stablish our hearts, for the comming of the Lord draweth nigh, Iam. 5.8.
15 And Miriam was shut vp from the campe seuen dayes, and the people iournyed not, till Miriam was brought in againe.
16 And afterward the people remoued from Hazeroth, and pitched in the wildernesse of Paran.
In these words we see the punishment inflicted vpon Miriam, God neuer threateneth in vaine, but bringeth to passe whatsoeuer iudgement he hath denounced. He threatened Miriam for her murmuring with the leprosie, behold heere how hee letteth nothing fall to the ground of that which he had spoken. Obserue from hence, that such as are the principall doers in sinne,Doctrine. Such as [...] the chiefe hand in [...] are princip [...] ly subiect [...] to punishment. are principally subiect vnto punishment. Aaron was accessary to this mutiny against Moses, but Miriam was chiefe in the sinne, and therefore is also chiefe in the punishment. Simeon and Leui were not the only murtherers of the Sichemites and inuaders of the city, but they were the chiefe ringleaders and therefore are onely named, Gen. 34.25. and punished, Gen. 49.5. Iacob had a great family, as Abraham had three hundred and eighteene persons of his house which he armed and conducted for the recouery of his nephew Lot out of the hands of tyrants: so no doubt they gathered together many seruants of their owne and out of their fathers house, by whose helpe they slew the men of that place and spoiled the city. See also to this purpose, 1 Sam. 15.9, 21, 24, and 2.27, 28, &c. Num. 25.4. Ioab offended as the kings instrument in numbring of the people, yet Dauid had the chiefe hand, and therfore he is punished with the diminution of his people, the punishment is proportioned according to the sinne, he sinned in numbring of them, the number of them therefore is exceedingly lessened, for there dyed of the people from Dan euen to Beersheba seuenty-thousand men, 2 Sam. 24.15. So in the killing of Vriah, Dauid contriued the plot, Ioab offered the meanes, the Ammonites put it in execution, 2 Sam. 11.15. 16, 17. Howbeit Dauid is charged directly and expresly to haue slaine him by the sword of the enemies, and is most seuerely punished, 2 Sam. 12.9, 10, 11, 12. What then, may some say? Obiect. Are the instruments of other mens euils without sin? are they without fault, and to be holden excused, because they are not the first and principall doers? No: they are not without blame. For whosoeuer practiseth any euill, whether he be principall or accessary, is guilty in the sight of God; and therefore such as are ministers of other mens euills, are oftentimes punished, whether they be reasonable or vnreasonable creatures, Gen. 3.14. Leuit. [Page 573] 20.15. Exod. 21.28, 29, 32. Iosh. 6.17. Esay 30 22. As God is iust, so he punisheth the instruments of iniustice. And as he pronounceth a woe against those that pronounce wicked decrees, so he hath destroyed those that haue executed them, as 2 King. 1.9. the captaines and their fifty were destroyed with fire from heauen, and yet these were but messengers and ministers of the King. Notwithstanding, though the instruments doe offend and not escape, the chiefe punishment is euer reserued for the chiefe offender.
Reason 1 For first of all such as are chiefe in gouernment ought to stay their inferiours from euil, as the head gouerneth the members. Eli is charged with the wickednesse of his sonnes, in that they made themselues vile, but he restrained them not, 1 Sam. 3.13. Such gouernours, make themselues the taile and not the head: wheras they should order those of their house, as the soule ruleth the body.
Secondly, God will require the blood of Reason 2 those that perish, at the hands of the gouernours; for that which Ezekiel speaketh of the watchman chap. 3.17.18. holdeth proportion in euery ruler: the Magistrate is the watchman of the common-wealth: the Minister is the watchman of the Church: the housholder is the watchman of the family; all set as it were in their watch-tower, and al must giue an account for such as are vnder them.
Thirdly, the sinne of those that haue the Reason 3 chiefest hand in it is greater then of others; as then it is greater, so it deserueth the greater punishment: forasmuch as the sinne and punishment shall be sutable and proportionable one to the other.
It belongeth to all, especially to such as are Vse 1 superiours, to consider this; they thinke themselues absolute, and that they ought of right to command what they list to their inferiours. But as they are superiour in place, so they shall also be superiour in punishment, if they command any thing against God and his word. Euery one therefore must looke to his charge committed vnto him as a field to till, and bee good examples to those that are vnder them, Pro. 27.23. Psal. 78.71.72. Superiority is both an honour and a burden: as it aduanceth to dignity, so it inferreth and requireth a duty. The honour is great, but the burden & charge is farre greater.
Vse 2 Secondly, it is the duty of all housholders to be carefull to order their families aright, and to compell them to serue the Lord; The authority that Princes haue in the commonwealth, 2 Chro. 14.4. the same haue housholders touching ye ordering of their housholds, Gen. 25.2. they must reforme abuses, & purge their houses of them that be vntractable and incorrigible, Psal 101.2. In the fourth commandement, the master of the house is charged to looke to his family, to his seruants and children. See, see, I say, heereby the misery of our times and people; they suffer those that are vnder them to goe whither they will, and to do what they list▪ they neuer do so much as call them to an account where they haue beene, or what they haue done; whether they haue serued GOD or the Diuell. So they haue their owne worke done vpon the other daies, they giue thē liberty to all other works vpon the Lords day.
Lastly, there commeth a great blessing vpon Vse 3 their heads that are the chiefe and principall in any good worke, that draw on and encourage others in the waies of godlinesse, for they shall haue a chiefe and principal reward. Happy and blessed therefore are they that gouerne their charges as becometh them, Gen. 18, 18. Abraham shall be a great and mighty Nation, and all the Nations of the earth shall be blessed in him: and the reason is added, because the Lord knew him that he would command his children and his houshold after him, that they might keepe the way of the Lord to doe iustice and iudgement. This is a notable commendation of him, he was chiefe, and one that went before the rest in good things, & therefore he should chiefly be rewarded. O that the like might be said of vs! This should stirre vs vp, not onely to do good, but to be cheefe in doing good, to go before others, to leade them the way, that so we may haue the greater and better reward in that great day.
[Miriam was shut vp from the Campe seuen daies.] Heere we may behold the mitigation of the punishment inflicted vpon Miriam. If we weigh and consider her deserts, so hainous was her sinne in equalling herselfe vnto Moses, and despising his calling, that she deserued to be shut out seuenty times seuen daies: but God dealeth not with her according to her deseruings: but changeth the perpetuall punishment into a temporal chastisement, which should continue not seuen yeares, or seuen moneths, but seuen daies onely. When Vzziah vsurped the Priests office and would needs burne incense vpon the Altar of incense, he was striken with leprosie, and he remained a leper vnto the day of his death, 2 Chron. 26, 21. The sinne of Miriam was not much lesse, yet God dealt mercifully with her at the entreaty of Moses, so that she was cut off from the host onely seuen daies, that deserued to be striken all the daies of her life.Doctrine. All Gods chastisements are with mercy. Obserue from hence, that GOD doth mingle his chastisements with much mercy, and doth not deale with vs according to our sinnes, Lament. 3, 32. Luke 1, v. 20. 2 Sam. 24, verse 13. Psalm. 125, 3.
Marke the reasons heereof. First, hee is slow Reason 1 to anger, and of great kindnesse, more ready to shew mercy then to send iudgement, Psal. 103, 8, 9. Secondly, he doth not afflict willingly, nor greeue the children of men, Lam. 3, 33. Thirdly, he dealeth with vs as a father dealeth with his children, & spareth them as a father doth his sonne that serueth him, Mal. 3, v. 17. [Page 574] Psal. 103.13. Esay. 49.15. Fourthly, he spareth oftentimes the wicked and vngodly, and powreth not all his wrath vpon them; and so prone is he to shew mercy, that an outward humiliation hath obtained a mitigation and prorogation of the punishment. For when Ahab, hearing the threatning of God denounced to come vpon him as a fearefull thunderbolt, and against all his house, so that such as dyed in the city should be eaten of dogs, and such as dyed in the field should bee eaten of the fowles of the ayre, hee rent his clothes and put on sackecloth vpon his flesh, he fasted and lay in sackcloth: the word of the Lord came vnto the Prophet, saying, Seest thou how Ahab humbleth himselfe before me? See the accomplishment hereof. 2 King. 9.25. because he humbleth himselfe before me, I will not bring the euill in his dayes, but in his sonnes dayes will I bring this euill vpon his house, 1 King. 21.27, 29. This was but a temporary repentance, as appeareth in the chapter following, verse 8. yet it was not altogether fruitlesse, but obtained a blessing answerable to the repentance: the repentance was for a time, the deferring of punishment was for a time also. If God grant thus much to the penitency of an hypocrite, we may be well assured that he will be gracious to such as bring forth true repentance and the fruits thereof. Fiftly, we are the workemanship of God created by him: who willingly destroyeth not the worke of his owne hand? therefore hee is not pleased with the striking of them, Iob. 10.8. &c. Esay 38. Lastly, he seeth what is in our hearts, he knoweth that we are but dust, euen as a wind that passeth away, Psal. 78.39. Therefore he is full of compassion, he turneth his anger away, and doth not stirre vp all his wrath.
Vse 1 Learne from hence that God is compassionate, he is soone intreated vpon our serious repentance. He taketh no pleasure in our destruction, hee desireth not to crush vs vnder his feet, he is full of mercy and goodnesse. This is the nature of God, these are his titles. And howsoeuer he may seeme to our corrupt affections to be seuere, and rigorous, as the euill and vnfaithfull seruant speaketh in the Gospel, Matth. 25.24. I knew thee to be an hard man, reaping where thou hast not sowen, and gathering where thou hast not strewed: yet euen in his corrections and our afflictions, his great mercy and moderation appeareth, 1 Cor. 10.13. This is a singular comfort to all that are in distresse, whether it be of body or minde, to consider how God is affected toward vs.
Vse 2 Secondly, we see that happy is the state of the Church, no euill shall ouertake those that are truely the Lords, farther then tendeth to their good, Gen. 19.16. their afflictions shall fall out to the best. We deserue to bee made like to Sodome and Gomorrha. Wee know the affliction of Iob, and the ende that GOD made, for hee is very pittifull and of tender mercy, Iam. 5.11. Now he is euermore the same, with him is no change or shadow of turning; as he was good to him, so also hee is and will be good to vs.
Thirdly, is God thus fauourable? then be assured that the soule which returneth shall Vse liue, Ezek. 18.25. and 33.11. As I liue, saith the Lord, I haue no pleasure in the death of the wicked, but that the wicked turne from his way and liue: turne ye, turne ye from your euill wayes, for why will ye dye, O house of Israel? It is with God as it was with the woman that had found her groat, as with the shepheard that had found his strayed sheepe, as with the father that embraced his leude and licentious sonne.
Such as beginne to see their sinne, must not thinke it to bee too late to returne. When God calleth and cryeth out so often, so earnestly, so louingly, turne ye, turne ye frō your euill wayes: shall we answere as infidels, or as men in despaire, the time is past, it is too late? when God saith, Why will ye die? shall we reply against God, nay indeed against our owne selues, It is too late to liue? Let vs bewayle the abuse of Gods mercy, patience, and long suffering, but withall we must know that the Lord delighteth not in the death of a sinner, but would that the should liue.
The people iourneyed not till Miriam was brought in againe. See here the greeuousnesse of sinne: it was committed by one or two, but the contagion of it passeth farther: it was the worse for them that were neere vnto it, for the people were stayed and could not goe forward. Sinne therefore hurteth not onely those that commit it, but such also as come neere it, and troubleth those that are within the reach or sent of it. Againe, as God is iust in causing her to be shut out of the hoste, so he is merciful in suffring her to be brought in. And here is an instruction to the Church of God, that they be not too rigorous in execution of the discipline and dispensation of the keyes. We must be as ready to receiue the penitent, as zealous in casting out the impenitent. We haue spoken already of putting out of the Church open offenders, and of the mitigation of the censure at the commandement of God; now before we end the chapter, obserue the quality and condition of the person against whom God proceedeth. Miriam was a great Prophetesse, the sister of Moses, and Aaron; and great suit and supplication was made to God for her, that she might be healed of her leprosie, and receiued againe into the assembly, yet she continueth a leper, and as an excommunicate person. We learne hereby this truth, That no man,Doctri [...] None ca [...] free from iudgeme [...] hauing [...] ned. though neuer so excellent, of what place soeuer he bee, can be free from Gods iudgements, when he hath sinned against him. What was it that droue Adam out of the garden, and as it were banished him into the rest of the earth? Gen. 3.24. was it any thing but disobedience? 2 Sam. 6.7. Who hath sinned against the most High, and [Page 575] hath not reaped the fruit of his owne wayes? Let the Angels speake that first sinned, and were first punished: who because they kept not their first estate but left their owne habitation, he hath reserued in euerlasting chaines vnder darkenesse, vnto iudgement of the great day, Iude vers. 6. Was it any better with the old world, among whom were men of al sorts high and low, rich and poore, old and yong; they sinned together, and as it were made a conspiracy with one accord against God, in the end they are swept away together with one vniuersall Flood, Gen. 7. The like wee might say of Sodome and Gomorrha, and the cities about them, which giuing themselues to fornication, and going after strange flesh, suffered the vengeance of eternal fire, Iude ver. 7. The like we may say of kings and Princes, nobles, iudges, Magistrates, old and yong, bond, and free, 2 Sam. 12.10, 11. 2. King. 7.19, 20. and 1.9, 10. Luke. 12.20, and 16.22, 23. Psalm. 82.6.7. and 49.2.10. 1. Sam. 2.29.30. Luke 1.20. Eccle. 11.9. 2 King. 2.24.
Reason 1 God chastiseth his children, that they shold not be condemned hereafter, 1 Cor. 11.30, 32 when they runne astray, he putteth as it were a bridle in their mouthes whereby they are curbed and kept in obedience.
Secondly, hee is constrained to take this course, least they should trust in themselues, whereas they should trust in the liuing God, 2 Cor. 1.8.9. We are hardly driuen out of our selues, and to renounce all confidence in the flesh. We are quickely induced to sacrifice vnto our net, and to burne incense vnto our drag, Hab. 1.16.
Thirdly, hee doth it to humble vs and to prooue vs, Deut. 8.2. Reuel. 2.10. and that hee may doe vs good in the latter end, Deut. 8.16. 2 Sam. 16.12. so that he aymeth euermore at our good.
Vse 1 Vses follow. See from hence the cause why they keepe Gods word, whiles other run on in euil: Psal. 119.6.7.70.71. It is good for them that they are afflicted, for before they went astray and wandred from his commandements. Doubtlesse, if they had all things that the corrupt flesh desireth and lusteth after, they would runne into all excesse of riot with other men: for as they are no better then other by nature, so their workes would be no better then the workes of others. God seeing much drosse in them, is driuen to cast them into the fining pot to purifie them, that they may bee as pure and precious golde in his sight.
Vse 2 Secondly, we must learne hereby to iustifie God and to condemne our selues. For if sinne draw downe his iudgements vpon the most excellent that offend, then doubtlesse wee are bound to confesse, that in his corrections he is iust and mercifull, Lam. 3.22. When he afflicteth a nation or particular soule with famine, sword, or pestilence, as his quiuer is full of arrowes, he correcteth indeed, but the cause is in our selues, for his iugements are wrought out by man himselfe, and we must learne to search out the cause in our selues. It is sinne onely that deserueth and draweth downe his iudgements. We must therefore learne to iustifie God in all his wayes and workes, yea, if he should ouerthrow our nation, and strike downe our brethren and sisters, and bring vs vtterly to confusion because we prouoke him daily by our iniquities: his compassions neuer faile, and for that cause alone wee are not confounded.
Thirdly, we learne that there is no respect Vse 3 of persons with God in punishing, for none shall escape his hand. He punisheth not the simple, and letteth others escape, no man can pleade any immunity or impunity by his high place, by his honour, riches, possessions, or any other prerogatiue whatsoeuer, Rom. 2.6. for he will render to euery man according to his deedes. He looketh not vpon the outward appearance, but so many as haue sinned without law, shall also perish without law; and as many as haue sinned in the Law, shall be iudged by the Law. As God in the decree of his election respecteth no mans pe [...]on, nor in bestowing his graces of saluation, which are the fruits of election, as vocation, faith,Gal. 3.28. iustification, sanctification, and such like: so in his corrections and chastisements, hee doth not strike the poore and spare the rich, winke at the noble and honourable, and strike downe the vnnoble and baser sort; but hee respecteth euery one as he findeth him, and punisheth sinne wheresoeuer sinne reigneth, that all should feare.
Fourthly, conclude necessarily, that the Vse 4 wicked cannot escape. If he strike his friends, he will not passe ouer his enemies If the gold must passe the furnace, the drosse shall be reiected. If the good corne must be ground in the mill before it can be bread for the vse of man, the chaffe shall be burned vp with fire vnquenchable, Prou. 11.31. 1 Pet. 4.17, 18. Behold the righteous shall be recompenced in the earth: much more the wicked and the sinner? and if the righteous scarcely be saued, where shall the vngodly appeare? It is well said of one, that the tribulations and afflictions of good men, doe not bring them behind the wicked, but rather shew that the plagues and punishments of the wicked are yet behind, for God reserueth wrath for them, Nahum. 1.2. and will take vengeance of his aduersaries, Ierem 25.29. Luke 23.28.31. The death and passion of Christ hath taken away ye vengeance & curse of the afflictions of the godly, as he hath taken away the sting of death and strength of the law, though both death and the Law remaine; so that whatsoeuer remaineth in the cup for vs to drinke, is wholesome and medicinable.
The vngodly doe now laugh at vs and deride vs when they see vs beaten at our Fathers hand in the house, or at our masters hand in [Page 576] his schoole: so it was with Dauid, they clapped their hands and made a great shout when he was vnder the rodde, saying, Aha, where is now his God? Psal. 41.5. now he lyeth, he shall rise vp no no more, verse 8. Psal. 69.12. but let vs waite a while, before the time be long, we shall see them scourged with whippes, and cast in prison where they shall neuer get out. They shall be put in the stockes as euill doers; they shall be arraigned as guilty persons, and receiue the sentence of condemnation, as traitors against God: woe vnto them, there shall be weeping and gnashing of teeth.
Vse 5 Lastly, let vs learne to reforme our rash iudgement touching the suffering of the seruants of God. We are ready to iudge them as plagued of God, Psal. 73.14. howbeit wee are not to iudge men to bee wicked and vngodly, to be strangers from God and from his kingdome, because we see sometimes the hand of God to be strangely vpon them; for as much as they may belong vnto God, albeit they suffer in that manner and measure. Rather we ought to admire and wonder at Gods iudgements, which are so iust, that hee will not spare his owne people when they sin against him: and it is rather an argument that they are the Lords, because iudgement beginneth at his house, and he will begin to plague the citie where his Name is called vpon. When we see stones cut, and hewed, and squared, should we therefore thinke and thereby conclude that those stones were not regarded, or that they were good for nothing? Wee should rather iudge that they are fitted to some speciall part of the building. So if a man come into an orchard, and find many trees cut and pruned, he knoweth it is the better for them, because they are thereby made to beare the more fruit: whereas such as are wilde and crabbish are let alone. So in the Church of God we see some men lye vnder afflictions, and the hand of God sore vpon them, these wee may iudge to be as liuely stones cut and hewed for Gods building, or as good trees pruned to bring foorth more fruit: as for others, they are as stones refused, being suffered to runne on in their sinnes, and not regarded of God. For if God did take any pleasure in them, he would afflict them, and make them fitter for himselfe. He winketh at many sinnes in the wicked, which hee will not doe in his owne children, because they are so neere to him, they are so dear vnto him, therefore he looketh for more at their hands, then he doth of others, as he reuealeth more vnto them then he doth vnto others. He giueth them more knowledge, and he requireth of them greater obedience, or else they taste of his deeper chastisement. A fire although it burne at the last that which is farther off from it, yet at first it taketh hold of that which is neerest to it and burneth it, 2 Sam. 14.30. Exod. 22.6,Heb. 12. [...]. So God who is a consuming fire, albeit he will punish the wicked that they shal not escape, which are strangers vnto him, and farre off from him, yet hee will beginne with his owne first, because they are nearest vnto him. To conclude, as we are not to thinke the estate of the wicked the better, because they liue in pleasure and prosperity, so we are not to esteeme the condition of the godly to be the worse, because they lie vnder aduersity, and the vngodly deride them and mocke and scoffe at them in their misery and calamitie.
CHAP. XIII.
1 ANd the Lord spake vnto Moses, saying,
2 Send thou men that they may search the land of Canaan, which I giue vnto the children of Israel: Of euery tribe of their fathers shall ye send a man, euery one a Ruler among them.
The fourth murmuring. HEere is the fourth example of their murmuring. For the Israelites, thorough the occasion of such as searched the land and brought vp a false report thereof, murmured against God, as if he had neuer purposed to giue them possession of the land of promise. This point is handled to the end of the next chapter, shewing their sin, their punishment, and their reconciliation vnto God. Consider in this Chapter two things, the search of the Land, and the report giuen after the search. In the history of the searching, are set downe, the things going before, to wit,Verse 1. [...] Gods commandement to Moses, but at the peoples request, Deuterom. 1.21 For they come to Moses, willing him to send men to search the land, being now not farre from the borders of it: Moses declareth their petition to God, who approoueth of it and sheweth that he is well pleased with it, as appeareth in this place.
Secondly, Moses sendeth men,Verse 3. [...] not light headed persons or base companions, of no worth or reputation, but the choice of euery tribe, that their testimony might be more certaine [Page 577] and carry greater credite among the people. These are set downe by name, of euery tribe one; verse 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, so many, that the matter might bee carried without partiality; and no more, lest the discouerers should be discouered, & the messengers intercepted. Againe, if all had beene of one Tribe, or if these that were selected had beene of no note, their testimony might bee thought partiall and vncertaine. But being indifferently chosen from among all the people without inclining or declining to any side, they haue their commission giuen vnto them, [...]erse 17, 18, [...], 20. to view the land, the people, and the cities. The Land, whether it were barren, or fruitefull; wooddy, or champion; good, or bad. The people, whether strong, or weake; few, or many. The Cities, whether walled or not walled.
The search it selfe containeth the fact of these twelue men sent out solemnely by the authority of God, by the commandement of Moses, and by the consent, yea the desire of the people themselues. What they did, is set downe, [...]erse 21, 22. first generally, they went vp, they searched the Land from the wildernesse of Zin vnto Rehob, &c. then specially they came to Hebron, where gyants dwelt and inhabited, then to the riuer of Es [...]col, that is, of grapes, where they cut downe a mighty branch with one cluster of grapes, which for the weight & greatnesse thereof, they carried on a barre betweene two of them, with other fruite of the country for a tryall, verse 23. Neither may this any way seeme vnto vs either vnpossible or vnprobable, forasmuch as Strabo witnesseth, that in the region of Margiana, and vnder the Mountaines of Taurus or Caucasus (where it is likely the Arke rested after the flood) are the most excellent vines in the world, and clusters of grapes found containing two cubites in length: and it is the more probable, because that place agreeth in climate with this part of Palestina, where the searchers of the Land found these branches of equall bignesse. God had promised vnto their fathers, to Abraham and his posterity, to giue them the Land, and he that cannot lye would performe it: neuerthelesse for the furtherance of his promise, he would haue them vse the meanes to worke out his prouidence.
The doctrine. Howsoeuer God bee able without any meanes and instruments to bring his purposes and promises to effect,Doctrine. [...] duty [...] meanes [...] further [...]ods proui [...]nce. yet it is the duty of the godly to further the same by all such meanes as God putteth into their hands. We see this in Hezekiah, he was certified in his mortall and desperate sicknesse (for there was no hope in any art of man) frō the mouth of God, that hee should liue fifteene yeares longer, yet he must apply the dry figges to his boyle; and no doubt he vsed food and rayment for the sustenance of his body, and the curing of his disease, which heereby seemeth to be the pestilence. So Acts 27, 31. This also we see in Rahab, albeit she had a promise of the spies for the preseruing of her life, the sauing of her houshold, and the sparing of her kindred; yet to be more sure and secure, shee vseth meanes, she bindeth them with an oath, keepeth within the doores of her house, and tieth the line of scarletthreed in the window, Iosh. 2, 18. Likewise touching Noahs preseruation, he must build the Arke, and thereby be saued, Gen. 6, 14.
For we must consider, that no blessing is to Reason 1 be looked for at the hands of God when hee sendeth meanes, if we do not vse them. Indeed God is not tied to them, but can worke without them, yet he will not helpe vs without thē when hee affoordeth and offereth them vnto vs. When the Aramites came against Ioab, hee encouraged his souldiers, willing them to bee strong and valiant, and to play the men for their people and for the Cities of their God, and then let the Lord do that which seemeth good in his eyes, 2 Sam. 10, 12. So the people of God had promise of the destruction of Iericho, neuerthelesse they must compasse the walles seuen daies together, and blow with Rammes hornes, or else they could neuer haue entred the City, Iosh. 6, 4, 5.
Secondly, to neglect the meanes, is no better Reason 2 then a flat tempting of God. For when Christ our Sauiour was tempted to cast himselfe downe from the pinnacle of the Temple, he sheweth, that the dooing thereof were a tempting of God, Math. 4, vers. 7. It is written, Deut. 6, 16. Thou shalt not tempt the Lord thy God. He repelleth the tentation by this Scripture. Whereas therefore there was an ordinary and common way to descend by staires, he could not cast himselfe downe without manifest tempting of God.
It is the duty of euery one in his calling to Vse 1 vse the meanes carefully & conscionably that God hath appointed, if euer we looke for any blessing from him. Hence it is, that Paul instructeth the Church of the Thessalonians to labour and worke with their owne hands, and to do their owne businesse, 1 Thess. 4, vers. 11. It was not enough for them to say, they depended vpon GOD for their food and daily bread, but they must worke out his prouidence by their diligence in their calling. We haue no promise of blessing without this. God was able to haue giuen the Israelites the Land of promise without this search, yet hee would haue this meanes vsed, for the manifestation of his owne glory, and for their further assurance of it. For meanes are granted to helpe vs, not to helpe GOD; vs, that neede them; not GOD, that needeth them not.
Secondly, we must take heed we doe not trust in the meanes, although wee be commanded Vse 2 to vse them, yet should we not rest in them, but looke higher and lift vp our eie [...] farther; otherwise they are meerely vaine, eyther to helpe or deliuer vs, to saue or [Page 578] defend. The Prophets teach, that an horse is a vaine thing, and Princes vaine to trust in. This appeareth in that proud Goliah, the chā pion of the Philistims,1 Sam. 17, 45. hee came in the confidence of his owne strength, with a sword, & with a speare, and with a shield: but did they profit him? nothing at all, his helmet of brasse vpon his head, his coate of male vpon his body, his greaues of brasse vpon his legs, his target of brasse between his shoulders, the staffe of his speare like a weauers beame, could doe him no good, they were the god vpon whom he depended. Contrariwise, Dauid sheweth where his hope and trust was, when he saide vnto him, I come vnto thee in the Name of the Lord of hostes, the God of the armies of Israel, whō thou hast defied. The inhabitants of Iericho trusted in their high, thicke, and strong walles: but this proued vaine, for they found little defence and releefe in them, when notwithstanding all their courage and confidence, GOD laide them flat to the ground, by weake and simple meanes, Iosh. chap. 6, verse 20. It is in vaine to trust in riches, Luke chap. 12, verse 20: or in strength, Iudg. chap. 16, verse 17: or in wisedome, 2 Sam. chap. 17, verse 23: or in all these, Ier. chap. 9, verse 23, because GOD can ouerturne them with the least breath of his nostrils.
Vse 3 Thirdly, learne that God is not tied to vse meanes, he can, when he pleaseth, worke without them, as he did in the creatiō, giuing light to the world without the Sunne, and taking away the light thereof in the time of Christs passion, Math. 27, 45. Darknesse was ouer all the Land. So he nourished Moses and Eliah forty daies without food. He hath bound vs to them when he hath giuen them: howbeit, hee hath not bound himselfe euermore to vse them.
Vse 4 Fourthly, seeing this is required of vs in temporall and earthly things, much more is it necessary in heauenly things. Such persons as will vse no meanes, whereby they may come to faith and repentance, do indeed no more repent and beleeue, then a man can bee able to liue and prosper, to grow and waxe strong without meate and drinke. And heerein we are to beware of a twofold deceit,A twofold dec [...]it bewitching the world. whereby many sorts are blinded and bewitched. The end of our faith is the saluation of our soules, 1 Pet. 1, 9. To attaine to this, we must vse the helpes and meanes that God hath left & sanctified. Neuerthelesse Satan perswadeth many thousands in the world, that they shall attaine wel enough to this end, and ariue safely in this harbour, although they neuer vse the meanes, and that they shall in good time reape eternall life, though they neuer sowe the seeds of a sanctified life. Now is the seed time: now is the time of labouring and of working: we shall neuer reape a good haruest and a plentifull reward, if we vse not the meanes to come thither. He that sitteth still and runneth not at al, can neuer winne the prize, or weare the garland. But as it is with vs in temporall things, for the sauing of the body, so it is in spirituall things for the saluation of our soules. Notwithstanding, men are for the most part great enemies in this respect to their owne soules. They say, God is a mercifull God, and Christ Iesus is a most blessed Sauiour, we hope he wil saue vs and bring vs to heauen: and yet they omit, and neglect, and contemne the meanes of saluation, to wit, the hearing of the word, the calling vpon Gods Name, and the receiuing of the Sacraments. They that vse these carefully and conscionably, declare plainely, they looke for saluation: as for others, we regard not their words, when we see they looke one way, and their works another. It is in vaine to dreame of saluation, without vsing these. We imagine an heauen to our selues without these, and a saluation of our owne deuising; but in the meane season, let vs take heed lest we be shut out of Gods heauen, and depriued of that saluation which he hath appointed for his children.
This serueth to meete with a peruerse and prophane opinion of such as reiect second causes as needlesse and vnprofitable, which reason that if God haue elected any to saluation, what need they care what they do? they are sure (howsoeuer they liue) to bee saued: and if God haue reiected any, they shall bee damned, how well soeuer they liue.
To answer these vaine and ignorant persons,Two rules touching Gods [...] obserue with me two found rules to bee knowne and acknowledged in Christian religion; first, the chiefe and principall cause being put and granted, it is not necessary that the second and instrumentall cause should bee remoued and taken away: both of them may well stand and agree together. For though one be surbordinate to the other, yet both of them as good friends ioyne hand in hand, and neyther of them ouerthroweth the other. The Sunne doth not in vaine rise and set euery day, thogh God as the first cause created the light. The fields are not in vaine ploughed and sowed by men, and watered with the early and latter raine from heauen, although GOD bringeth foorth corne out of the earth, and giueth bread to strengthen mans heart, Psalm. 104, verses 14, 15. Our bodies are not in vaine refreshed with food, albeit God be the life and the length of our daies, Acts 17, 28. And thouching our soules, it is not in vaine to beleeue in Christ, to repent from dead works, to heare the preaching of the Gospel, and to yeeld obedience thereunto, although our saluation and eternal life be the free gift of God, Rom. 6, 23.
Secondly, whosoeuer is predestinated to the ende,Z [...]nch. de [...] tribut. [...] cap. 2. they are also predestinated to the meanes, without which the end cannot possibly be attained. Such as are appointed to eternall life, are also appointed to the meanes by which life euerlasting may bee got and obtained. For almighty GOD hath from [Page 579] euerlasting decreed both the ends and the meanes, not the end without the meanes, nor the means without the end, but both of them: and none must make any diuorce betweene these. God himselfe hath prescribed vnto vs the meanes to bring vs to the ends: & all that shall be saued, wil carefully vse them. No man well aduised will reason thus, If it be determined, by Gods prouidence, that I shall recouer my health, there is no need that I vse either food or physicke; and if it be otherwise determined, I shall vse in vaine the helpe either of the one, or of the other: forasmuch as Hezekiah receiued such promise of deliuery and recouery, yet he must take a lumpe of figges and lay it for a plaister vpon the boyle, that he may recouer, Esay 38, 21. No man in his right mind will argue thus, If God haue ordained that I shall come to my iournies end, I need not goe ouer the bridge, I may leape into the water, I am sure I shall be safe and not be drowned: Or if it be determined, that theeues shall not rob me nor haue any power ouer me, I may thrust my selfe into all companies, I may trauaile into dangerous places at all houres of the night, and though I stand there of purpose, they shall not be able to lay hands vpon me, nor to spoile me of my goods. If this kinde of reasoning be extreme folly, how is it that we see not the vanity of the other?
Lastly, as God appointeth good meanes to Vse 5 bring vs to the end of our faith, so it is required of vs to beware of euill meanes and euill waies which leade to hell and tend to destruction. There are many in the world that perswade themselues, they may follow their euill waies with greedinesse and delight, and yet that they shall escape death and damnation well enough, that albeit they sowe to ye flesh, yet they shall not reape corruption. Thus hee tempted and seduced Eue in the garden, that she might eate freely of the forbidden fruite, and yet she should neuer die the death, but be as God knowing good and euill, Gen. 3, 4, 5, But we must know, that God hath linked together as with a brazen chaine that cannot be broken, the pleasures of sinne and the punishments of sinne, Rom. 6, 23, and 8, 2. The Apostle ioyneth sinne and death together, & coupleth them together as the cause & the effect: for the wages of sinne is death. Thus we see the diuels cunning to beguile, teaching that we need not to do good things, and yet wee shall come well enough, soone enough, easie enough to heauen; and that we may follow euill things, and yet we shall escape hell and destruction. See more of this afterward, chapter 20.
17. And Moses sent them to spie out the Land of Canaan, and saide vnto them, Goe you vp this way Southward, and goe vp into the Mountaine.
18. And see the Land what it is, and the people that dwelleth therein, whether they be strong or weake, few, or many.
19. And what the Land is that they dwell in, &c.
Albeit the Lord had promised to Abraham and his posterity to giue them the land of Canaan for a possession, yet hee will haue them beare themselues wisely and warily, prudently and circumspectly in the search and viewing of it, to enquire into the people, their Cities, their Land, their multitude, their strength, and so to get a perfect knowledge of them; and for this cause doeth Moses so carefully instruct them.
The doctrine.Doctrine. The faithfull must deale wisely in all their enterprises. Wisedome is a gift required of the faithfull in all their enterprizes, to doe nothing headily, rashly, rawly, and ignorantly. We must deale not onely lawfully, iustly, honestly, and godlily, but wisely, prudently, politikely. Rebecca hearing of the purpose and intent of Esau, waiting opportunity to kill his brother, and being desirous to preserue them both, but especially Iacob, conueyed him away, Gen. 27, verse 43. The like appeareth in Abigael, 1 Sam. 25, 18. she preuented Dauid and the mischiefe hanging ouer her owne head, and is therefore commended by Dauid himselfe. So 2 Sam. 20, 16, 17, 18. And 2 King. 4, verse 23. we haue a notable example in the Shunamite; she wisely dissembleth the cause of her iourney, lest she should greeue the heart of her husband, onely she desireth leaue and liberty of him to goe [...]o the Prophet. So Acts 23, verses 6, 7. Paul knowing the great iarre and diuision in iudgement among those of the assembly, which consisted of two sorts or sects partly Saduces which denied the resurrection, and partly Pharisees which acknowledged it, he taketh aduantage of the present opportunity to seuer them, and to deliuer himselfe, Prouerbs, chap. 13, verse 16. Rom. chapter 16, verse 19.
For first, wisedome is more worth & much Reason 1 better then all weapons of warre, Prou. 21, verse 22. A prudent man is to be preferred before the valiant, and indeed he can do more. Hee can by counsell take a City wherein the valiant are, and by his stratagems throw downe the bulwarkes and Castles thereof, Eccl. chapter 7, verse 12, and cha. ver. 9, 13, 14, 15, 16.
Secondly, if Gods seruants should not Reason 2 deale wisely, they should lie open to euery enemy to be hurt and destroyed, to be ouertaken and circumuented in an excessiue hand. The times wherein we liue are dangerous, the persons with whom we deale, are pernicious, the sleights of Satan that dealeth against vs are mischieuous, his instruments are growne cunning and crafty; Prou. 1, verses 11, 12. If then wee should not deale, as well wisely as lawfully, wee should not bee able to withstand them.
If we should not order our affaires discreetely and with good aduise, forecasting the issues and preuenting their attempts, we should fall into the nets, & be caught in the snares which they lay for vs.
Seeing then this is so necessary, we learne Ʋse 1 that a wise and vnderstanding heart is a great blessing of God. Indeed a simple minde and a single heart is good in godlinesse, that so wee may be innocent as Doues, Mat. 10, 16. Neuerthelesse, we must be wise also as Serpents. So force and strength are great gifts: howbeit the greatest ornament that GOD giueth, which as salt seasoneth euery action, is, when he giueth a wise and vnderstanding heart, so as he enableth vs to preuent euils, and to disappoint our enemies, as Christ promiseth, Luke 21, 14. and therefore Gods children haue asked this aboue other, 1 Kin. 3, 9.
Ʋse 2 Secondly, be wise in our generation, that they goe not beyond vs. It is most true, that he which maketh himselfe a body of Christal, that all men may looke through him, and discerne all the parts of his disposition, doeth withall make himselfe a tame asse, and thereby teacheth others, either how to ride him, or how to driue him. But wise men, though they haue single hearts in all that which is iust and honest, yet they are like coffers with double bottomes, which when others looke into beeing opened, they see not all that they hold, on the sodaine and at once. For we haue enemies, though they often make faire weather toward vs, yet are full of subtilty and pollicy, they are we see in their generation wiser then the children of light, Luk. 16, 8▪ They are euer watchfull, dealing by meanes, whether iust or vniust, lawfull or vnlawfull; and malice against Gods seruants carrieth them so farre, that they make conscience of nothing, so they may betray thē. We may say of such as Paul doeth of Elimas the sorcerer, Acts 13, 10. O full of all subtilty & all mischiefe, thou childe of the diuell, thou enemy of all righteousnesse, wilt thou not ceasse to peruert the right waies of the Lord? Especially let vs labour in things of the best nature, to prouide things needfull to saluation. The vniust steward is commended by his Lord for proceeding & preparing wisely for himselfe. If then there be any true wisedome in vs, let vs prouide things honest & heauenly in the sight of God: for in vaine is he wise, that is not wise toward God and for himselfe.
Lastly, seeke to feare God, for that is the Ʋse 3 beginning of wisedome, Psal. 111, 10. Prou 1, 7, and 9, 10. and let vs haue his word dwelling in vs plentifully & powerfully. The word is the wisedome of God, and it should be our wisedome, because it is able to teach vs wisedome, Psal. 119, 98, 99. It is able to make vs wiser then our teachers then our enemies, thē the ancient. If this be not in vs to guide vs, we shall vse vngodly and vnlawfull shifts, wicked deuises. and leud inuentions. These cannot prosper long with vs, for God will catch the crafty in their owne craft, 1 Cor. 3, 18, 19, 20.
26. And they went, and came to Moses and to Aaron, and to all the Congregation of the children of Israel vnto the wildernesse of Paran, to Kadesh, and brought backe word vnto them & vnto all the Congregation, and shewed them the fruite of the Land.
27. And they told him and said, We came vnto the Land whither thou sentest vs, and surely it floweth with milke and hony; and this is the fruite of it.
28. Neuerthelesse, the people bee strong that dwell in the Land, and the Cities are walled and very great; and moreouer wee saw the children of Anak there, &c.
The second part of the chapter is the returne and report of the spies. Albeit they went to search out the weaknesse of the land, yet hauing warrant from Moses, nay from God, they prosper, and his hand was with them in their going and in their returning. Touching the report they make, and the account they giue of their trauaile and perambulation, it is double; first, to Moses, and then to the people. To Moses, they dare not plainely deliuer the poison of their hearts. For howsoeuer this report may seeme at the first,The rep [...] [...] the [...] to be the generall speech of all the twelue, yet by the words following both in this and the next chapt. it will plainely appeare to be the report only of ten of them, Caleb and Ioshua being excepted, who spake better things and conuinced them. For the other ten, they, vnder glorious and goodly words, coloured and couered the wicked purpose and pretence of their prophane hearts, thinking to corrupt the people with the leauen of their owne rebellion, & to turne them away from attempting to conquer the Land, and to bring them to despaire of possessing the same. Wherefore, though they do not openly & professedly disswade them, yet they speake lies through hypocrisie: they doe not deale faithfully and sincerely, but hauing two tongues in their heads, intended to stirre vp the people to mutiny and murmuring against Moses, by laying before them the difficulty, nay the impossibility of the enterprise. Thus then we see, they performe their Embassage subtilly, not sincerely: fraudulently, not faithfully: for they praise the Land with a loud voice, but their hearts are hollow, and they speake the truth to deceiue. Their praise is short, but the doubts that they cast into the mindes of the people are many. The doctrine. Wicked men do oftentimes then speak fairest,Doctri [...] Wicked [...] speake f [...] [...] when th [...] meane [...] 2 Sam 2 [...] when they intend the greatest mischiefe, and cloke their euill hearts with soft words, Ezr. 4, 2. Ps. 12, 2: they speake with a double hart. So did Cain, Gen. 4, 8: so did Ioab, 2 Sam. 3, 17.
For first, they haue beene brought vp in the schoole of a very cunning master: Satan Reason [Page 581] can transforme himselfe into an Angel of light, as when he came to our first parents, he wholly pretended their good, and made himselfe carefull to aduance them to a better estate, Gen. 3, 4. 2 Cor, 11, 3. Secondly, thereby they know they shall insinuate themselues more closely, and deceiue more easily. Open enemies are better preuented, Ps. 55, 12. false brethren hardly discerned: this is the way to catch the simple and vnwary in their snares, Math. 22, 16.
Vse 1 Learne from hence a property of mans hart, that it is very deceitfull, Ier. 17, 9, 10. It is the nature of wicked men to suppresse the euill which they purpose, vntill they can see their fit times; according to the saying of the Prophet, They will deceiue euery one his neighbour, and will not speake the truth, they haue taught their tongue to speake lies, and weary themselues to commit iniquity, Ier. 9, 5. Herod pretended loue outwardly to the new borne King of the Iewes, that he also would come & worship him, Mat. 2, 8. but indeed he purposed in his heart to kill him, albeit the wise men perceiued it not. Thus do men dig deepe to hide their counsels, and weaue the spiders web so fine that it cannot be espied: they speake peaceably to their neighbour with their mouthes, but in heart they lie in waite.
Secondly, beware of such enemies and beleeue Vse 2 them not: take heed of them and flye from them, Mar. 13, ver. 21, 22, 23. They haue smoothe words, but malice lodgeth and lurketh in their hearts. Where the water runneth stillest, there it is most deepe and dangerous, Prou. 26, 24, 25. The examples are infinite of such as haue beene ouertaken by them. They that haue good hearts are not easily brought to suspect another to be euill: and while they iudge others to be like to themselues, they are often taken in their nets.
Thirdly, we must not be simple and sottish, Vse 3, which haue to do with such deceitfull workmen that watch and ward for aduantage. It is our duty to entreate God to preserue vs from them, that we may not be drawn away by thē to do as they do, Psal. 28, 3. Abel was too simple for so cunning an enemy as Caine; so was Abner and Amasa for Ioab; & they paid deerely for it.
Lastly, woe vnto all such, they shall in the Vse 4 end be ouertaken in their owne waies, & shall fall into the pit which they haue digged for others. They may hide their counsels from men, but cannot from the all-seeing eyes of God. We see this in Caine▪ Ioab, Absolon, Iudas, and others. The Lord shall cut off all flattering lippes, and the tongue that speaketh proud things, Psalm. 12, [...], and 7, 15, 16. Prou. 26.2 [...]. Let such therefore consider betimes the fruite of their leasing, and know that it will be bitternesse in the latter ende. They flatter others and themselues: but the Lord will not flatter them, but shall finde them out in their sinnes.
[They told them and saide, Wee came vnto the Land, &c.] Wee saw before that there were twelue chosen that went to search the Land: yet among them all, onely two deale faithfully and truely, the rest were treacherous & hollow-hear [...]ed hypocrites.Doctrine. The greatest pa [...]t are often times the worst. The doctrine arising from this comparison of them is this, that the greatest part are for the most part the worst; the fewest, the best▪ Luke 17, 11. Gen. [...], 5, 6, 8. God looked vpon the earth, and behold it was corrupt; for all flesh had corrupted his way vpon the earth, verse 12. Caines stocke multiplied, whiles Adam remained childlesse, Gen. 4, 25. Many enter into the broad way, few into the streight gate, Mat. 7, 1 [...], 14. Whē the sinne of the Sodomites cryed to heauen for vengeance, and all the people both young and old from euery quarter wrought villany, onely Lot and his daughters were found in the City, that ioyned not with them, Gen. 19, 4, 16. In the daies of Michaiah, Ieremy, Eliah, & Elisha, were hundreds of false Prophets: though the children of Israel were as the sand of the sea,Esay 1, 9. yet but a remnant should be saued: & though many be called, yet few are chosen, Math. 20▪ 16. The seed of the word falleth into sundry sorts of ground, yet one onely is the good ground. Ten leapers were clensed as they were going to shew themselues to the Priest, but one only returned backe to giue God thanks. Luke 17, 17, 18, and 13, 23, [...]4.
For first, God will haue his seruants prooued Reason 1 and tried in the falling away of multitudes on the right hand & on the left, whether they will cleaue vnto him and his truth, or not. It is small commendation to continue in the faith, when others stand, for so do many hypocrites: but to hold out when others giue ouer their hold, is the try [...]ll of a true Disciple, Ioh. 6, 66, 67, 1 Cor. 11, 19. Secondly, men are for the most part addicted to follow the multitude, & to run in great heapes one after another, one giueth euill example vnto another,Gen. 6. as we see in the men of the old world. Thirdly, sinne is very pleasant and delightfull to the flesh, it is most consonant and agreeable to our corrupt nature: but grace and piety are repugnant to the flesh, and we striue against it what we can, Gal. 5, 17. Lastly, we heard before, the ordinance and decree of God which must in time take place, that hee which calleth many, hath elected out of that number but a few, Mat. 19,Mark. 10, 31. 30. The net of the Gospel being cast into the sea, gathereth together good and bad, but the bad are afterward cast away, as vnprofitable, as reffuse and reprobate stuffe.
This serueth to conuince the Church of Vse 1 Rome, and the defenders of the Romish religion, that make vniuersality & the multitude, a marke and note of Gods church, wheras the lesser number is rather the truer note. For otherwise we might iustifie ye old world against Noah & his family, the Sodomites against Lot and his house. Paul complained that at his first answering, no man assisted him, but left him [Page 582] alone, yet he had the truth on his side, 2 Tim. 4, 16. and the Apostle Iohn saith, Wee know that we are of God, and the whole world lyeth in wickednesse, 1 Iohn 5, 19. And if this were a sure note, we might iustifie the religion of the Turkes & Sarazens, which spreadeth the wings of their superstition, much farther thē all popery doth, and occupieth a greater part of the world. But such as professe the truth of God truely, are the true Church, whether they bee many or few, whether they be in one part of ye world, or in many: and such as do not professe ye true faith, are no true Church, whether they bee neere or farther off, whether in one place, or dispersed farther abroad. A multitude cannot make any religion to be true, nor fewnesse to be false.
The reasons which they bring to make the multitude to be a marke of the Church,Popish reasons to make the multitude a marke of the Church, make nothing to the purpose, but to mark out their owne weaknesse, seruing rather for pomp and shew then for any weight and substance, as Psal. 2, 8. I will giue thee the heathen for thine inheritance, and the vtmost parts of the earth for thy possession: and Psal. 72, 8. He shall haue dominion from sea to sea, and from the Riuer vnto the ends of the earth: so Luke 24, 47, Christ foretelleth, that the Gospel should be preached among all Nations, beginning at Ierusalem. I answer, it were no hard matter to produce an hundred such testimonies, and all nothing to the purpose or point in hand. For the drift and scope of them is no other, then to make a difference of the Church vnder the law, and in the time of the Gospel; at the first it was shut vp within a narrow compasse & corner of the earth, but afterward it was enlarged. For whereas before the coming of the Messiah, the bankes of the Church were the bounds of Iudea; vnder the Gospel they should be no longer pent vp in so narrow a roome, but the curtaines thereof should be spread abroad to the vtmost parts of the earth. But all this is nothing to proue the multitude to be a note of the Church, forasmuch as many beleeuers may bee in one Nation, and few beleeuers in many Nations, and therefore Christ said, When the Sonne of man cometh, shall hee finde faith vpon the earth? Luke 18, 8.
Vse 2 Secondly, this serueth to reproue the common corruption that reigneth in the world among the ignorant sort and blinde multitude, who build their faith and religion, not vpon the golden foundation of Christ Iesus, 1 Cor. 3, 11. being the head corner-stone, neither vpon the foundation of the Apostles and Prophets, Eph 2, v. 20. but vpon the common customes and blinde fashions of sinfull men. For if they can say, Oh our fore-fathers were of this faith,An obiection of the ignorant multitude. our ancestours and predecessours beleeued thus, they were wise, they did think, and speake, and practise this: If I say, they can alledge this for themselues, they thinke themselues safe, they seeke no farther, they dreame all is wel, and take themselues to be sufficiently discharged, if they follow and practise the same that they do; they pray God they may do no worse then they did. Thus while the blinde leadeth the blinde, both fall into the ditch, Mat. 15, 14. These are they that haue no sure ground to build vpon, and can giue no reason of their faith, neither make answer to those that aske a reason, 1 Pet. 4. They go blindfold to worke, and grope in darknesse, as the Syrians being smitten with blindnesse walked to and fro they knew not whither, & so at length were led into Samaria, into the middest of the strength of their enemies, 2 Kings 6, 19. Like beasts that follow the heard, who supposing that they are going to some fresh pasture to be filled, are many times driuen to the shambles and slaughterhouse to be killed. This is all the religion that they know, to doe as the most doe, and to goe the way that most go. It is a common, but a very diuellish prouerbe, Do as the most do, and then the fewest will speake of it. But if we do as the most do, the best will speake euill of it & condemne it, nay the word condemneth it, nay God himselfe condemneth it. And if we do that the most do, we must do euill as they do; and if we walke with them for company, we shall also perish with them for company, as it was in the daies of Noah. This is a sure rule,It is better [...] be saued alone, then [...] be destroye [...] with many, It is better to go the right way alone, then to wander out of the way for company. It was better for Noah to be brought into the Arke with his family only, then to perish in the waters with the prophane multitude. It was better for Lot with his daughters to leaue Sodome, then to tarry in it with the greatest company that were destroyed with fire and brimstone from heauen. Take heed thou doe not damne thy soule to the pit of hell for company, because such as sinne together, shall be punished together, Ps. 37, 38. If thou shouldst see a multitude of men leape into the fire, or cast themselues into the sea, or aduenture to goe into a den of Lyons, thou wouldst not follow them, because thou louest thy life & tendrest the good of thy body. The soule is much more precious then the body, & the losse greater then the losse of gold and siluer, of pearles & precious stones; for one soule cost more to redeeme, then al these are worth, if they were heaped and hoarded together: if then thou see many thousands before thee leape into the pit of hell where the fire is vnquenchable, & cast themselues into the gulfe of perdition where their estate is vnrecouerable, wilt thou runne after them and follow thē for company to thine own destruction? Thou wouldst not do the one, because thou louest thy body; be sure thou do not ye other, if thou louest thy soule.
Thirdly, it is a vaine and foolish, nay a wicked Vse 3 and damnable opinion, which many hold with tooth and naile and obstinately defend, that any man may be saued in his religiō whatsoeuer he professe, and how soeuer he beleeue, if he be earnest and feruent in it. If the Pagan [Page 583] might be saued in his paganisme, or the Turke in his Turcisme, or the Idolater in his idolatry, what needed Eliah to haue said, If the Lord bee God, follow him: but if Baal, then follow him? 1, Kings 18, 21. he might haue said as well, it is all one whom ye follow, the Lord, or Baal, if you be faithfull and feruent in your religion; and the estate of these worshippers of Baal had beene very good. For they were very earnest and zealous in their religion, as appeareth by long prayer and loud crying to Baal from morning euen vntill noone, [...]rse 26. O Baal heare vs; and by the cutting and lancing of themselues with kniues and lancers till the blood gushed out vpon them: [...]rse 28. neuerthelesse Eliah being zealous for the honour of God, commanded thē to be slaine with the sword, as false Prophets and seducers of the people. It had beene a foolish thing for Ruth to leaue her country and kindred, and her fathers house, to goe among strangers, and to change her religion, if shee might haue returned with her sister vnto her owne people and to her false gods and vaine idols, if shee might haue beene as well with them; neither needed she to haue said, Thy people shall be my people, [...]. 1, 16. and thy God my God, whither thou goest I will goe, and where thou lodgest, I will lodge, &c. The Apostles and holy Martyrs had beene vnwise to thrust themselues into dangers, and to lay downe their liues for the testimony of the word, and witnesse-bearing vnto the truth, if they might be saued without this, liuing in a false religion, being feruent in it. Nay, if this monstrous and mad opinion were true, Christ Iesus should haue come in the flesh and died in vaine, (which were blasphemous to thinke:) for what needed hee to haue suffered, if euery man might bee saued in his owne religion without him? Christ himselfe saith, I am the way, the truth, and the life: no man cometh vnto the Father but by me: therefore he that seeketh any other way, findeth not life and saluation, Ioh. 14, 6. And the Apostle saith, There is no other way vnder heauen whereby we can be saued, Acts 4, 12. And Paul saith, There is one faith, not many faiths, as there is one God, not many gods, Eph 4, 5. The Idolatrous Ephesians were very zealous in worshipping of Diana, [...] 19, 28. when they cryed out, Great is Diana of the Ephesians: yet did the Apostle cry out against their idolatry. What needed they to teach the Gentiles to turne from these vanities, [...] 14, 15. vnto the liuing God which made heauen and earth? it had beene enough to perswade them to zeale and sincerity. But this most diuellish doctrine was not hatched and broached in those daies, these newters & cunning polititians of the world, were not then heard of: they are of a later brood sprung vp in these last and worst times. It is the commandement of God, that we should not follow the multitude, Exod. 23, 2. But if it were enough to be feruent in that which we follow, we might follow the multitude as well as others, and the greatest par [...] which commonly is ye worst part.
Lastly, it is our duty to striue to enter at the Vse 4 narrow gate. The multitude cannot make that which is euill to be good, neither that which is good to be euill: and therefore we may not forsake the trueth because the multitude forsaketh it. A great number cannot make vnrighteousnesse righteousnesse, and therefore they cannot make a false doctrine and false faith to be good. Hence it is, that Ioshua after a generall receiuing of the couenant of God, and embracing the true religion of the Prophets and Elders which did professe the same, doth solemnely protest to follow this rule, that although al they (which were a great multitude) should goe after another religion, and serue other god, yet saith he, As for me and mine house, we wil serue the Lord, Iosh. 24.15. Obiect. But it may be obiected, Is that alwaies false which the multitude holdeth? or that euer true which the fewest beleeue? I answere, No: Answer. For when the trueth is generally embraced, if any priuate conuenticle start vp afterward with different doctrine from that true Catholicke doctrine commonly receiue, it is a marke of a false Church, not of the true. It is not a multitude simply that can marke out the Church, but a multitude teaching, professing, and holding the truth. But this is a false conclusion:Popish and sophisticall conclusions. A few must not forsake the multitude which professe the truth, Therefore a multitude is a marke of the trueth. Or thus, It is good in good things to follow a multitude, Therefore it is simply good to follow the multitude. This is no better then a plaine fallacy, to draw that to bee simply true and in euery respect which is true onely in some respect.
Besides, by the strength of this reason, why may we not conclude, a few also to be a mark of the Church? For in the time of Christ and his Apostles, when the whole land of Israel boasted of the Law and of the Temple, of the Priesthood, and of the sacrifices, the fewest number were the best, the greatest number the worst. Ier. 18.18. Esay 8.12, 16, &c. Reuel. 13.6, 7, 8. The true Prophets were in a maner generally resisted, they were reputed as monsters among the people which had made a conspiracy against God. When Antichrist should reigne and make war with the Saints, and should ouercome, and power should bee giuen him ouer euery tribe, tongue and nation, then a few were the true Church of Christ which keepe the testimony of Iesus, that are written in the booke of the Lambe slaine from the beginning of the world; and all other multitudes were schismaticall & hereticall, which rose vp with different doctrine from the Apostles. Thus we see, that neither few or many are simply the Church; not few because they are few, neither many because they are many; but if a few hold the faith of Christ, those few are the true Church, and not the many that are against them; on the other side, if many dispersed throughout the world beleeue aright, those many are the true Church, & must [Page 584] be followed, the rest which are few, declining from them, and departing from the truth, are a false Church, and we must decline & depart from them, and ioyne our selues to the former multitude. And as it is in matters of faith, so is it in matter of life and practise. When we see many walke in euill wayes that leade to destruction, follow them not, ioyne not with them, neither let vs addict our selues to them, but by all means keepe our selues from them. Let vs not do as the most do, when they do euill: but as the fewest do, when they do good. Let no man be emboldned or encouraged vnto euill when he seeth the multitude that run that way: neither let any bee terrified or hindred from godlinesse and embracing true religion by the fewnesse of the professors thereof. If we walke in the right way, it shall leade vs to life,Obseruations to be marked touching the following of the multitude. albeit wee haue none to goe with vs. Some account it a sufficient excuse to say, I do but as others do, I shall doe no worse then others, I shall escape as well as others. An euill, the more generally it is embraced, the worse it is to be accounted, and the more it ought to be resisted and preuented. The moe that go to condemnation, the greater is the horror of the condemned; the moe, the more miserable shal their condition bee. It shall exempt no man from punishment, though he pretend hee was moued and enticed by others. The multitude stirring vp Saul to spare Agag and the fatter Cattle, could not preserue him or priuiledge him from the wrath of God, albeit hee alledged it as a buckler for his defence, 1 Sam. 15, 21. If all the world, taking example one from another, should follow an euill and wicked way, the faithfull are bound to maintaine the right and truth, both in life and in Doctrine. Noah was a preacher of righteousnesse, when all flesh was corrupted: and Lot kept him vpright in Sodom, and reprooued their vncleannesse. So did Paul in Athens, Actes 17, 16. his spirit was stirred in him when he saw the City fully giuen to idolatry.
The former euill report brought vp of the Land, is illustrated by the contrary testimony of Caleb: hee resisteth both them and their report, and his faithfulnesse is set against the vnfaithfulnesse of the other tenne. He sheweth, that the land might be possessed, and stirreth vp the people to the atchieuement of it; he assureth them of victory and good successe, if they builded vpon the vnmoueable rocke of Gods power. Now, albeit Caleb alone be named, Yet Ioshua also is vnderstood, as chap. 14, 6. who ioyned not with them: but because he was the seruant of Moses, Why Ioshua holdeth his peace. hee would not stirre vp the rage of the people against Moses and himselfe: but hee held his peace, vntill a fitter season were offered, in respect of God, of Moses, of himselfe, of the people, & of the cause. A word spoken in season, is as apples of Gold with pictures of Siluer, saith Salomon, Pro. 25.11. In this example, Caleb speaketh to ye praise of God in the middest of the congregation, & honoureth God before the multitude, when he was dishonoured by others. We learne hereby,Doctrine. God hath euer had some witnesses of his truth. that God hath alwayes had some witnesses of his truth in all ages, euen whē it hath beene most of al oppugned and resisted, as Reuel. 11, 4. Ier. 38, 8, 9. Luke 7, 35. Wisedom is iustified of her children when others regard it not. Nicodemus stoode vp and defended the cause of Christ, when the Pharisies sought to condemne him, Iohn 7, 35. When the whole multitude had condemned Christ, the penitent theef vpon the crosse confessed him to be the Lord of life, Luke 23, 42. and when they sate in councel vpon him to put him to death, and gaue full consent to make him away, Ioseph a good man and a iust, consented not to the counsell and deede of them, Luke 23, 50, 51.
And how can it be otherwise? For the truth Reason 1 shall neuer decay from the earth, but be spread abroad from place to place, and from generation to generation for euer, Psal. 119, 89. We perish and decay, for all flesh is as grasse, and all the glory of man is as the flower of ye fielde, but the word of the Lord abideth for euer, 1. Pet. 1, 24. God will haue this neuer to dye or decay, neuer to wither or to be worne away. Secondly, hee hath the hearts of all men in his owne hand, to turne them and change them at Reason 2 his pleasure, as we see in Paul, who persecuted the church, and bound them in chaines which called vpon the name of Christ: but the Lord sodainly appeared vnto him, when the poore sheepe were neere to the shambles, conuerted him and appointed him a witnesse of his truth To beare his name vnto the Gentiles, and Kings, and the children of Israel, Acts 9, 15. So sayeth Christ, Luke 19, 40. I tell you if these should holde their peace, the stones would cry; and therefore he can neuer be without some witnes to maintaine and defend his truth.
This teacheth vs, that God is most glorious Vse 1 and powerfull, he is a most mighty God, and will be knowne in the earth, Psal. 8, 1, 2. with Math. 21, 15. Acts 14, 17. He chooseth manie times instruments in the eyes of the world vnfit and vnable for to accomplish any great worke, that the power and praise may bee giuen to him. We see how he worketh for the most part contrarie to the manner of men, that the opinion of our owne excellency shold not ouershadow his power. In war he saueth with few: in the saluation of the soule, which is one of the greatest workes, he worketh by weake instruments, and putteth his grace in earthen vessels, that the excellency of the power might be of God, and not of vs; euen as he commanded the light to shine out of darkenes, 2 Cor. [Page 585] 4, 6, 7. So that wee may conclude with the Psalmist, O Lord, our Lord, how excellent is thy name in all the earth! Who hast set thy glory aboue the heauens, &c. Psal. 8, 1, 2. Mat. 21, 15.
Vse 2 Secondly, great and mighty is his truth & preuaileth: he hath alwaies had a church vpon the face of the earth, and he neuer forsaketh it though multitudes conspire against it, and swarmes of enemies set vppe lies, yet it shall haue the vpper hand at last. This is easie to be shewed in the middest of darknesse, when the foggy mistes of popery had corrupted ye aire, and ouer-shadowed the truth, yet God euermore raised vp some one or other that crossed & opposed the strong faction that was maintained in the church of Rome. Thisf were not hard to shew in many particulars, touching the Canon of the Scriptures, touching the sufficiency of the Scriptures, touching the reall presence and transubstantiation, touching the supremacie of the byshop of Rome, and the infallibility of his iudgement, touching Pardons and Indulgences, and many other points, wc were neuer generally receiued, no not in the Church of Rome. The doctrine of Antichrist hath beene reprooued in all times by sundrie persons, euen in the greatest darkenesse of the night of superstition: for as it grew vp by little and little, so was it resisted openly & euidently: to which purpose I could produce infinite testimonies, which a man may reade at large in Catalogo testium veritatis, set forth by Illyricus.
Vse 3 Thirdly, be not discouraged when the truth is oppressed, because God is able to maintain it, and raiseth vp his enemies oftentimes to defend it and to speake for it, and the professors and preachers of it, Acts 5, 34. He maketh the weake strong: and the fearefull to be bolde in his cause: so at the passion of Christ, when all forsooke him, euen his own disciples, he opened the mouth of the theefe (as we noted before) vpon the crosse, to confesse him as his Sauiour and Redeemer, that was able to bestow vpon him the kingdome of heauen, Luke 23. He will neuer want hearts to beleeue in him, who can change the heart: neyther mouthes to confesse him, who out of the mouthes of babes and sucklings hath perfected his owne praise.
Againe, obserue that he saw what the greatest number of the spies and searchers out of the Land hath reported; yet he is so farre from ioyning with them, that hee maketh it plaine and apparent, that they should be well able to ouercome all their enemies. The Doctrine from hence is this,Doctrine. [...]he euil of o [...]ers, yea, al [...]ough the [...] [...] many, may [...] be follow [...] of vs. The euill of others, yea although they be many, should not be imitated and followed of vs. We may not follow the example of euill men that go before vs in euil. We see this in Micaiah an holy prophet, when the Messenger sent vnto him, bad him to say as the rest had saide, and to flatter the King; Let thy word, I pray thee, be like the word of one of them which declare good to the King, 1 King. 22, 12, 13, He refused to assent vnto it, but saide, As the Lord liueth, what the Lord saith vnto mee that will I speake▪ verse 14 So Ezek. 20. ver. 18. Walke ye not in the statutes of your Fathers, and keepe my iudgements, Math. 23, 6, 7. Noah & his family were iust in that vniust generation, when the whole worlde had corrupted their wayes, and the whole earth was filled with crueltie, Gen. 6. Eliah was alone, when idolatry had gotten the vpper hand in Israel, 1. Kings 19, verse 10. 1 Cor. 10, 6. The Reasons.
Whatsoeuer is in it selfe euill and vnlawful Reason 1 cannot bee made good and lawfull by anie example, nor by many examples. It cannot be warranted by the law of man, much lesse by the law, the pure law of God himselfe.
Secondly, no greatnesse, no companie, no Reason 2 multitude can saue a man from iudgements due to the least sinne: for though hand ioyne in hand, the wicked shall not go vnpunished, Pro. 5. and 11, 21. If we could couer our selues vnder the might of others from wrath, wee might haue some couer for our sinnes: but all this can doe vs no good, we lie open to Gods punishments.
This serueth to reproue many carnall and Vse 1 formall Christians that oftentimes encourage themselues in euill, and strengthen themselues by the example of others, and especially by the fall of such as they finde recorded in holie Scriptures. They alledge for themselues, that Noah fell into drunkennesse, Dauid into adultery, Lot into incest, Peter denied his master, Thomas one of the twelue doubted thorough infidelity, and such like. These examples are written not to the end we should follow them and doe the like,Why the fals of the faithful are recorded in Scripture. but that others should bee warned by their fals not to do the like, and be stirred vp by repentance after their example. Nay, these are the rather to be reproued, who seeme to builde vpon such examples, because they finde that these men were plagued & punished for the euilles which they committed. The Scripture doth not set down their offence and then hide their punishment, but ioyneth the one with the other, as if this were written before our eyes, Do not the like. Seeing therefore others before vs haue beene visited with great iudgements for the same sins, feare least the same befall to vs also that befell to them. If we will follow multitudes to euill, because such sinnes are in fashion and in common practise: if we will do as the most doe, let vs take heede, there is no comfort in such companie; neither shall it ease any one to goe to hell in a throng. Let vs not regard the number, or authority, or learning of euill men; but rather follow the truth in matter of faith and profession, for otherwise we shall quickly be remoued from it, Acts. 28, 22. The truth was euerie where spoken against. It hath beene the portion of the truth in all ages, Esay 55, 1. Who hath beleeued our report? None of the Princes or Gouernors beleeued in Christ, Iohn 7, [Page 586] 48, 49. but a few of the people, whom they pronounced and accounted to be cursed.
Vse 2 Secondly, from hence we ground a reproofe for children and seruants following their Parents and masters, and thinking it a sufficient discharge to themselues, because they doe as they see them do before them. Wo vnto those that giue them euill example, and lay a stumbling blocke before them. Such parents are greatest enemies to their owne seruants.Parents many times are the greatest enemies to their own children. We must follow our heauenly Father before earthly fathers, & our Master in heauen before our masters on the earth. Wee must follow them when they command vnder God, not when they command aboue him or against him. We must follow our teachers so long as they sit in the chaire of Moses, and teach vs out of the Law and the Prophets, Matth. 23, 2, 3. When the mother of Christ saide vnto him by way of taxing him for not following them, he answered,Luke 2, 49. Wist ye not, that I must bee about my Fathers businesse? The Disciples of Christ replied vnto the Councell, charging them to preach no more in the name of Christ, Whether it be right in the sight of God to hearken vnto you more then vnto God, iudge you, Act. 4, 19. And Paul willeth the Corinthians to be followers of him as far forth as he was of Christ, 1 Cor. 11, 1. Wee must giue an account to God whose steps we follow, and therefore wee ought to say, Wee ought to obey God rather then men, Actes chap. 5, ver. 29.
Vse 3 Thirdly, wee may gather from hence a reproofe of sottish and ignorant Recusants standing and grounding onely vpon their Forefathers: such as can giue no other reason of their religion, but that they were borne and bred in it. Psal. 78, 8. They should not bee like their Fathers, a stubborne and rebellious generation, a generation that set not their heart aright, and whose spirit was not stedfast with God. And indeede what doe these poore seduced soules say for themselues which the Turkes and Infidels may not obiect and alledge as well as they? For haue not they sucked in their superstition and impiety together with their mothers milke, and continued from father to sonne for manie hundred yeeres? It is an horrible abhomination wherein they haue bene nuzled, can it be a good argument therefore from their birth and nurture to conclude their continuance in that damnable religion? If they thinke this to be a grosse comparison wrongly applyed vnto them▪ because they hate that superstition, and professe the Christian religion, I would know of them whether they thinke vs to be right or not? The most learned and best approoued amongst them deny vs to bee any church at all, because we liue not vnder the gouernment of the byshop of Rome; yet this is the Religion that we were borne and bred in, wee haue had it from our Fathers, we haue seene the practise of no other. If then they will not allow vs to reason in that manner, and to make the example of our Fathers a president to our selues, how is it that they take liberty to builde their faith vpon others, and to follow the footsteps of their forefathers? But as our religion thogh we be ready to defend it to bee good, because it is builded vpon the foundation of the Prophets & Apostles, yet it is not therefore good because we haue receiued it by tradition from men, but because wee haue learned it from the word of God: so if they haue no more to say for the truth of their religion, and the iustification of their faith, then that they were born and brought vp in it, they build their faith and religion vpon the sand which cannot continue, when the raine falleth and the winde bloweth vpon it.
Fourthly, this should perswade euery one of vs, how to carry our selues, namely, that we Vse 4 should not take any approbation or liking of the euill of other, neither ought we to imitate any in sinne, how holy soeuer they seeme to be, neither giue consent to them by our practise, forasmuch as Gods hand hath ouertaken them at one time or other. If a man surfet on that meat which he hath seene another before him to surfet, no man will pitty him: or if he see another drinke a cup of poyson, and therevpon to fall downe dead before him, if he notwithstanding will aduenture to drinke of the same cup, he must needs be without all excuse, and perish iustly: so is all euill as a cup of poyson, he that taketh and toucheth it, shall speed no better then we know thousands haue done before vs, who haue bought their pleasures of sinne at too deare a rate. If men cry out vnto vs as the children of the Prophets did, There is death in the pot, 2 Kings 4, 40. what do we but bring death and damnation vpon our owne soules, and as it were willingly lay hands vpon our selues, if we follow the euil examples yt are practised before vs? In the things that concern the body, euery man will be ready to flye such occasions, and auoide such dangers, because they tender their liues and loue their bodies: how strange then and monstrous is it, that mē dare imitate others in their sins and euill practises, which they cannot be ignorant haue bin the causes and procurers of sundry plagues & iudgements vpon them. Let euery man therefore labour and endeuour against these things, and looke narrowly to his owne waies, not suffering himselfe to be corrupted and drawn to sinne by the euill examples of others.
[Let vs goe vp at once and possesse it.] He stirreth vp the people to go forward, as the other perswaded them to go backward. They mooued them to rebell, he exhorteth them to obedience.
By this we learne,Doctrine. It is our [...] to exhort a [...] stir vp one another to good thi [...] that it is the duty of Gods children to exhort and stirre vp one another to good things, Esay 2, 2. 1 Thess. 5, 11. Heb. 3, 13. We must not onely imbrace and receiue the truth our selues, but there is a farther duty required of vs, to admonish & encourage one another to all duties of holinesse and righteousnesse.
And that for diuers reasons. First, wee are quickly hardned in sinne. We are quickly dull and dead to all good; exhortation made by others setteth an edge vpon vs, and putteth life into vs, Prou. 27, 17.
Secondly, such as continue to the end are made partakers of Christ, and with him of all other graces: this ought to prouoke vs to practise this duty, the rather seeing so great fruit commeth by it; the benefit of all benefits, and the blessing of all blessings, Christ Iesus is made ours, Hebr. 3, 13.14.
Thirdly, we haue other reasons vsed by the same Apostle, chap. 10, 25, 26. Fearfull iudgements remaine for all backesliders. Seeing therefore so great danger hangeth ouer their heads that reuolt and turne backe, let vs with all courage and care set vpon the practise of this duty.
Fourthly, the day of the Lord draweth nere, and wee must take heede that it take vs not vnready and vnprepared; wee must therefore stirre vp our selues and others to looke for it, and to long after it.
Lastly, we see euill men do it in euill and to euill. They labour by all meanes to make others as bad as themselues, and oftentimes so corrupt them that they become two-folde more the children of hell, Prou. 1, 10. & 7, 21. Gen. 11, 3. This also we see in this place: much more therefore ought we to teach and instruct one another, and be helpers to the most holie faith one of another.
Seeing then we must performe this dutie to Vse 1 others, much more ought we to doe it to our selues. It is in vaine to go about to mooue others, and sit still our selues; like to Herod, who moued the wisemen that came vnto him to go and search diligently for the yong childe, but neither he nor his courtiers would beare them company, Mat. 2.8. If then we would haue others go forward in good things, we must begin and leade the way our selues. The Prophet exhorting the people to praise the Lord, beginneth himself, I will praise the Lord with mine whole heart, Psal. 111, 1. If we would mooue others, and then stand still our selues, wee doe more discourage them by our deeds, then encorage them by our words. The Prophet Zacharie prophesying of the kingdom of Christ, & of the zeale of men embracing the Gospel, saith, that the inhabitants of one City shal go to another, saying, Let vs go speedily to praise the Lord, and to seeke the Lord of hosts, and they shall adde, I will go also, Zac. 8, 21. And thus it ought to be among euery one of vs, if wee belong to the kingdome of Christ, and haue in truth embraced the Gospel, wee should call on another with vs to go the hearing of the word & calling vpon God, to the sanctifying of the Sabbath, and to attend on the Ministery; and adde withall, I will go with you. The like we see in the prophet Esay, chap. 12.1, 2, 3, 4. the faithfull people of God exhorting others to praise the name of God, do begin the song of praise and thankesgiuing themselues, I will praise thee, for God is my strength and my saluation. So it is our dutie to go about to perswade not onely by our words, but by our example: and we must first doe those things our selues, which we require of other men. It is a note of hypocrisie to binde heauy burthens and greeuous to be born, and lay them on mens shoulders, but they themselues will not moue them with one of their fingers, Math 23, 4. Luk. 11, 46. It is not enough for the husband to say to the wife, Goe to the Sermon: it is not enough for the parents to say to their children, or masters to say to their seruants, It is time for you to goe to the Church; but it is needefull for them to adde this withall, And I will go with you. So ought one brother, one neighbor, one friend to say to another, I pray let vs go together to such a Sermon, let vs heare what God shall say vnto vs by his Minister: wee cannot testifie our loue toward them better then this way, and shew that we desire their good: howbeit wee must adde, I will go with you, I will beare you company. This is the way for vs to preuaile with them, and to doe good vnto them.
Secondly, we must consider the state one of Vse 2 another, how it is with them, whether they increase or decrease, whether they go forward or backward. This is a common default amōg vs al, we are not watchful ouer ye wayes one of another, we neuer consider one another whether they stand still or fall: wee are in this like to Caine, and ready to say, Am I my Brothers keeper? Gen. 4, 9. We care not for the most part how it goeth with them. Obiect. But peraduenture some man will say, Who art thou which iudgest another mans seruant? to his owne master he standeth or falleth, Rom. 14, 4. whereby it seemeth that euery one should bee left vnto himselfe. Answer, Answer. this place is nothing to the present purpose. For the Apostle speaketh of things indifferent, and sheweth that no man should condemne as wicked and prophane any of the beleeuing Gentiles belonging vnto God, and therefore it belongeth to him onely either to approue or disallow the things that are done. Wherefore, we are charged to take the charge one of another, & to procure their good by all meanes we can, Heb, 10.24. Let vs consider one another, to prouoke vnto loue and to good workes. And how can wee beare the burthen one of another, except wee know the estate one of another?
Lastly, it is our duty to reioyce at such practise, Vse 3 when wee see men ready to practise this duty. As it ministreth matter of such mourning and sorrow to see men drawn away from the faith and obedience of the Gospel, Gal. 4.19 and 5.12. so it giueth great ioy and much comfort, to see this zeale and care one of another. The Prophet testifieth this, Psal. 122, 12. I was glad when they saide vnto me, Let vs go into the house of the Lord, &c. It would greatly reioyce vs to see a man pull the friend whom we [Page 588] loue out of a pit into which he was fallen: but it ought more to cheere vp our hearts to behold a brother drawne out of the pit of hell & destruction, and made a Citizen of the kingdome of heauen.
31 But the men that went vp with him saide, We be not able to go vp against the people, for they are stronger then we.
32 And they brought vp an euill report of the land which they had searched, vnto the children of Israel, saying, The land thorough which wee haue gone, &c.
33 And there we saw the Gyants, the sonnes of Anak, &c.
Here we haue the second report, which they make to the people, now they pull off their vizard, and shew themselues in their colours. For after that these turbulent spirits preuaile nothing before the Councell, they flie to the people, stirring vp the multitude to a tumult and commotion; to which purpose they bring vp an euill report of the land, as if it yeelded nothing without great labour and extreame paines▪ so that when the inhabitants had spent themselues and wasted their strength, yet it was scarse able to maintaine them: wherein as Serpents they hisse with two tongues,The report of the spies contradicteth it selfe. for they falsifie their owne words, they confound their owne practise, and slander the trueth of God with a lye. They belye themselues, because they had confessed openly, that it was a fruitfull land: now their tongues are diuided, they auouch that it cannot sufficiently nourish the inhabitants.
Againe, they confound their owne practise, for they did cut downe a vine branch with a cluster of Grapes, and bare it vpon a staffe betweene two vpon their shoulders. Lastly, they slander the truth of God, who promised vnto their Fathers to giue them a Land flowing with Milke and Hony, Exod. 3, 8. If then it were barren and vnfruitfull, and not able sufficiently, yea aboundantly to nourish the inhabitants, God had failed of his promise, and deceiued the hope and expectation of his people. True it is, these words are not literally to be taken, for there is in them another trope or figure: for first, a part is taken for the whole, so that the meaning is, that the land abounded with the best fruites: neuerthelesse, such are named and expressed, as needed least labour and trauel of their owne. Againe, there is an hyperbolicall or excessiue speech borrowed from the waters of the sea, which oftē flow out of their banks, the meaning whereof is, that there should bee great-store and plenty of these and such other necessary and profitable things, so that they should haue abundance. The commendation whereof is further set downe, Deut. 8.8.9. and 11.11.12.14.15. Therefore Ierom is much deceiued,Hieron. Ep. 129 ad Dardan. that vnderstandeth this flowing with milke and hony spiritually: and it is true that the word of God is saide to be milke for such as are babes in Christ, 1 Cor. 3, 2. and learne the first principles of the oracles of God, Heb. 5, 12. Likewise to bee sweeter then the honie and the hony combe, Psal. 19, 10. neuertheles in this place we must vnderstand it of the land it selfe and the fruitfulnesse of it, and so it is saide to be, euen while the Canaanites did inhabite it, and when the Spies brought with them the commodities of it, long before the word of God was published in it.
Moreouer, they make report of great and mighty gyants, in comparison of whom they thought themselues as grasse-hoppers. Some thinke they are so called, because they were tyrants & oppressors, not in regard of strength of bodye and eminency of stature. But such there were both before and after the floode, Gen. 6.4. and 14, 5. Numb. 15, 34. Deut. 2, 20.21. Amos 1. Deut. 3, 11. Iudg. 14.6.19. & 16, 3. 1 Sam. 17, 4 2 Sam. 21, 19. 1 Chron. 20.4, 5, 6, 7, 8. These exceeded the bulkes and bodies of men that are now borne in this withered quarter and winter of the world, nature it self and the force of it, as it were waxing old: We see then how these hollow-hearted spies discourage the people, and discouer their hypocrisie, for they blow hot and cold almost with one breath, and yet they would haue more vnderstood then themselues dare vtter. For they say, The people are strong, but they meane, too strong for them: they say, Their Cities are walled euen vp to heauen, Deut. 1, 28. but they mean they shall neuer be able to win them by scalado: they say, There were Gyants in the land, but they meane they would bee able to eate them vp as Grashoppers: they say, The Land did deuoure the inhabitants, but they meane that albeit they should haue no enemies, yet the Land would in short time consume them. They neuer once mention or remember the promise of God, but as Infidels distrust and despaire, and cause others to distrust and despaire, and as Apostataes they slide backe from the couenant of God. The doctrine; Euil men,Doctri [...] H [...]pocri [...] though [...] couered [...] last vn [...] though they long dissemble and hide the euil and corruption of their hearts, yet at last they lay thē selues open, and are often contrary to themselues, Luke 9, 59. and 19, 22. and 4, 22.29 Mat. 2, 8, 16. Herod sent and killed the infants of Bethlehem, intending thereby to kill Christ, whom he pretended to worship: and 28, 12. False witnesses came and said, The Disciples stole him away while we slept. But this tale did discredite it selfe. The Disciples of Christ were few and vnarmed, the watch were many, and with weapons. And if they were asleepe, how knew they the disciples did it? Wherefore we shold rather thinke, that they do dreame when they are awake, then suffer our selues to be perswaded that they were awake, when indeede they did dreame. So Prou. 26, 26. Whose hatred is couered by deceite, his wickednesse shall be shewed before the whole congregation.
Reason 1 For first, hypocrisie is like a wound healed outwardly, but festering inwardly; and therefore at last the corruption cannot but breake out. It is a true saying, Nemo potest diu personam ferre fictam, citò in naturam suam recidunt quibus veritas non subest, that is, No man can long continue masked in a counterfet behauiour; the things that are forced for pretences hauing no ground of truth to stand vpō, cannot long dissemble their owne natures. This is the iudgement of God vpon hypocrisie: at the last it wil vncase and vncouer it selfe. Force the water against the current, at last it will breake out to his proper course, like to the bow, that being bent, quickely returneth to his place. Hypocrites haue no sound hearts, there is no trueth in their inward parts, and therefore they must Reason 2 needs at length be made manifest. Secondly, a lyar at one time or other will shew what is in him, and miserably forget himselfe, and therefore it is not vnfitly saide, he standeth greatly in neede of a good memory: but euerie hypocrite is a lyar, because he speaketh one thing with his mouth, & entertaineth another thing in his heart: hee pretendeth one thing outwardly, but lodgeth another inwardly, Psal. 55, verse 21. Therefore doth the Apostle ioyn them together, They speake lyes in hypocrisie, 1. Tim. 4, 2.
Vse 1 Heereby we learne, that wicked men neede no other iudges then themselues to condemne themselues. When no man can accuse them of guile and deceit, they shal accuse themselues. Their owne cconsciences and practises shall pronounce sentence against them, and therefore they cannot escape. This wee see in the conuincing of the vnfaithfull seruant. Do his fellowes accuse him? or indite him? Doe they lay any thing to his charge, whereby hee is brought into suspition? No, his owne words are sufficient to lay him open; and therefore his Lord said vnto him, Luk. 19, 22. Thou wicked seruant, out of thine owne mouth will I iudge thee. It can therefore go worse with none then with the hypocrite, he shal be his owne iudge. He shall make known his owne wickednesse, and so bring to light his owne shame. Albeit he seeke to couer his owne prophane hart, yet himselfe shall light a candle to behold it.
Vse 2 Secondly, beware of hypocrisie, which is a capitall sinne, and hath vnder it many other euils: it is a sinne compounded of many other sinnes: for they are notable couzeners and deceiuers: [...]einous [...] [...] hypo [...]. they are poisoned with this corruption, and vse dissimulation toward God, toward man, and toward themselues. They deceiue all sauing satan whom they serue. First, such goe about foolishly to deceiue God himselfe, that cannot bee deceiued, and to mocke him that cannot nor will not be mocked (for he is the searcher of the heart:) and while they doe please themselues, they thinke by vain shewes to please him, Esay chap. 58, verse 2. whiles they abound with secret and hidden sinnes. Such pray with faigned lippes, Math. 15. verse 8. They commit close sinne that God may not see them, or hauing sinned seeke to hide their sinnes from God. Secondly, they go about to deceiue men, desiring to gaine an estimation of true godlinesse, by contenting themselues with the shining lampe of an outward profession. They desire no more but to seeme religious: if men will haue them in that account, they regard no more, and indeed that is more then they deserue. Thirdly, such do deceiue themselues in the end most of all, Iames 1, 12. These men therefore must needs be most odious to God, who seeking to deceiue God and man, do not deceiue them, but beguile themselues. Hee is a notable couzener that couzeneth himselfe, and that of set purpose.
Lastly, we must all labour to be sound and Vse 3 sincere, and striue to attaine vnto integritie, and vprightnesse of heart. This must shew it selfe in euery of our workes that wee performe: for none of them may bee without it, neither prayer, nor hearing the word,Sincerity is as salt that seasoneth euerie works. nor partaking the Sacraments. In prayer, it is not enough to moue the lippes, or bow the knees, or lift vp the hands, or vtter a voice, it must be a prayer of the heart and Spirit, Ephes. 6, verse 18. a lifting vp of the heart, Psal. 145. verse 18. God regardeth not the tongue or the number of words, so much as he doth the heart. The Prophet saith, If I regard wickednesse in my heart, the Lord will not heare mee: So Prouerbes chapter 28. verse 9. Esay 1. verse 15.
In hearing the word vprightnesse is required: and therefore Christ saith, Take heed how ye heare, Luke 8, 18. and he describeth the sauing hearers, that they haue good and honest hearts. Eccles. 4, 17.Sinister ends in hearing of the word. But such as come for fashion sake, because the world hath got such a custome; or for satisfying the lawes of men for feare lest they should bee presented: or seeme to men to be religious, lest they should bee accounted Atheists: or to the end they might see and be seen, because they haue a lasciuious and wanton eye; or that they might sleepe and take a nap there, because they cannot sleepe at home; or that they might carpe and cauill, because they loue not the minister; or to passe away the time because they haue nothing else to do that day: all these are farre from trueth and sincerity, they are no better then hollow-hearted hypocrites. And that we may shew our selues vpright this way, wee must consider that wee are in Gods presence, Acts 10, 23. and as the Minister must speake as the oracles of God, 1 Pet. 4, 11. 1 Thess. 2, 13. so he that heareth must heare as the word of God, not of man. Secondly, we must haue a desire to profit by it, & a purpose to practise it In the receiuing of the Sacraments, wee must also haue sincerity and integrity. What did it profit Simon Magus to be baptized, and yet to lie in the gall of bitternesse? Acts 8, 21, 23. Iudas was admitted to the Lords Passeouer, but his heart was corrupt with couetousnes. If any [Page 590] aske,How we may know whether we haue vprightnesse in vs or not. how wee may know, whether this heauenly grace be in vs? I answer, by the infallible signes and tokens thereof accompanying it and going with it. First, if we approue our selues to God in all things, not to man; if wee looke vp and lift vp our eies to God whatsoeuer we do, if we walke before him, 1 Thess. 2, 4. and seek to haue the testimony of a good conscience. The hypocrite seeketh no more then to approue himselfe to men, he careth not for the testimony of his owne conscience, for that is ready to witnesse against him. Secondly, such are readie to yeelde simple and absolute obedience to the word of God (though their owne reason be ready to crosse the same) euen to all Gods commandements, Psal. 119, 6. Thirdly, to repent of all sinne, and not to retaine any one, but to hate the same vnfeignedly in himselfe and in others. The manner of hypocrites is to hate sinne in others, not in themselues, Gen. 38, 24. Iohn 8, 9. and to retaine some one sinne or other, wherein hee taketh speciall delight: as we see in Herod, Mark 6, 20. Fourthly, to humble our selues in the sight of God, and to cast downe our selues in his presence, and to confesse our owne vilenes and vnworthinesse to appeare before him, after the example of the seruants of God, Esay 6, 5. Iob 42, 5, 6. This note is taught by the prophets in sundry places, Mich. 6, 8. Hab. 2, 4. Contrarywise, the hypocrite is proud, and pride is euermore the companion of hypocrisie. Fiftly, to be confident in good causes, and couragious especially in time of perill, Prou. 10, 9. & 28, 1. Whereas the hypocrite hauing a corrupt conscience is ouertaken with feare and trembling, Esay 33, 14. Prou. 28, 1. Lastly to be constant, and to perseuere to the end in good things, to bee resolute neuer to giue ouer a continued course of piety. vntil we giue ouer this course of life: such bring foorth fruite with patience, Luke 8, 15. and shall neuer be remoued, Psal. 15, 5. Whereas the double-minded man is vnstable in all his wayes, Iames 1, 8. his godlinesse and religion is as the morning dew. Hosea 6, 4. By these signes we may sift and examine our selues whether this grace of sincerity be in vs, or not.
And as the gift is excellent, so there are sundry motiues to stirre vs vp vnto it.Sundry moti [...]es to [...] vs to sinc [...] For God is good and gracious vnto such as are pure in heart, Psal. 73, 1. and 125, 4, 5. hee is the Sun and shield to them, Psal. 84, 11. This is the life and substance of all other graces, without it the best things are but counterfet, and no better then sinnes against God. Our faith must be vnfained, and loue without dissimulation and our conuersion must be a renting of the heart. Consider also, that God is present euery where and knoweth all things, Psal. 139, 7. Prou. 15, verse 3.
Moreouer, wee must meditate oftentimes vpon the iudgements of God which hee bringeth vpon the world, but especially of the last iudgement in the end of the world, and of our particular iudgment at the houre of death, Ro. 2, 16. Eccl. 12, 14. The heart is the store-house & keeper of the graces of God, Pro. 4, 23. Mat. 13, 18, 19. Lu. 6, 45. Math. 23, 26. & therefore we ought carefully to looke vnto it.
CHAP. XIIII.
1 And all the Congregation lifted vp their voice, and cryed: and the people wept that night.
2 And all the Congregation of Israel murmured against Moses and against Aaron: and the whole Congregation saide vnto them, Would God that we had died in the Land of Egipt: or would God we had died in this wildernesse.
3 And wherefore hath the Lord brought vs into this land to fall by the sword, that our wiues and our children should be a prey? Were it not better for vs to returne into Egypt?
WE haue seen in the former chapter the occasiō of this fourth murmuring, arising from the report of the spies whereby the seed was sowne, which in this Chapter groweth vp to an open & obstinate mutiny. The fruit was answerable to the seed, the successe to the report. And who can stay the streame driuen by so violent a winde and tempest? When the arrow is once shot out of the bow, it is too late to wish it may do no hurt where it falleth, because where it hitteth it hurteth. But to come to the present matter in hand; the people giuing eare to these false reports, dream of danger where no danger is, like the sluggard that saith, There is a Lyon without, I shall bee slaine in the streets, Prou. 22, 13. To minds that are fearfull and perplexed, all fansies and coniectures seeme things of truth.
Consider in this chapt. two points: first, the generall murmuring of all, that is, of the greatest part of the people: secondly, the proceeing of God against thē for their murmuring. Their murmuring is accompanied with impatience, disobedience, vnthankfulnesse, blasphemy, infidelity▪ and tempting of God, Psal. 106, 24, 25, &c. and it is set downe generally [Page 591] and particularly. Generally, they murmured against Moses and Aaron, amplified by the effect, [...] cause [...] the Isra [...] wept all [...]. they wept all the night. The cause why they wept is the feare of death, and the sense of their sinne: they supposed that they were led as sheep to the slaughter, and brought into the wildernesse as to a place of destruction, & had forgotten the promise made 400. yeares before to their fathers. Wee see heere how quickly and easily they obey euil persons that seduced them: they listen with both their ears vnto them, [...]trine. [...] are natu [...] ready to [...] [...]ken to [...]cers and [...]ers. and forget what they had often heard and seen. Caleb and Ioshua warned them, but all was in vaine. The doctrine, This is the corruption of our nature, we are prone to bee peruerted, and ready to hearken to seducers, to follow euill liuers and euill teachers, while in the meane season wee are hardly drawne to hearken and attend vnto those that tell vs the truth without flattery or forgery, Exod. 4, 1. The prophet of God sent to prophesy against the Altar at Bethel, is easily seduced, and forsaketh the word of God, 1 Kings 13, 21. Our Sauiour complaineth of the peeuishnesse of the Iewes: [...]. 11, 27. Wee haue piped vnto you, and ye haue not danced: we haue mourned vnto you, and ye haue not lamented, &c. And Iohn 5, 43. I am come in my Fathers name, and ye receiued me not: if another shall come in his owne name, him yee will receiue, 2 Tim. 4, 34. Gal. 3, 1, 2. and 5, 7. Titus 1, 11. Mat. 24, 5.
First, because in the minde and vnderstanding, Reason 1 howsoeuer there remaine certaine generall notions concerning good and euil, as that there is a God, that he is iust and a rewarder of them that do well, that wee must honour our parents, and not hurt our neighbors, yet euen these are corrupt and serue only to take away excuse, Ro. 1, 19, 20. and besides, wee haue all receiued from Adam, ignorance or want of knowledge of the things of God, 1 Cor. 2, 14. Ro. 8, 7. Likewise disability to vnderstand spirituall things, though they be plainly taught vnto vs, Lu. 24, 41. 2 Cor. 3, 5. & vanity of the mind, thinking truth to be falshood, and falsehood to be truth, Eph. 4, 17. 1 Cor. 1, 21. Prou. 14, 12. So then the originall or seede of all errors and heresies is in our nature.
Secondly, satan is mighty and subtle, he can Reason 2 transforme himselfe into an Angel of light, & he employeth many instruments in his worke to seduce vs as he did Eue, which also worke mightily with strong delusions, 2 Cor. 11, 3. False Apostles are deceitful workers, transforming themselues into the Apostles of Christ, 2 Cor. 11, 23, 24, 25. they come in sheeps clothing, though inwardly they bee rauening Reason 3 wolues, Mat. 7, 15. 2 Pet. 2, 1, 2. Thirdly, it is Gods deepe, yet most iust iudgement vpon all that obey not the gospel, to send them strong delusions, that they should beleeue lies. This is a punishment sent vpon the vnthankfulnesse of men, when they haue the light, and yet shut their eies: heare the sound of the Gospel, and yet stop their eares; and vnderstand the truth, yet harden their hearts against the truth: Mat. 13, 14, 15. 2 Thess. 2, 11, 12.
This serueth to reprooue and conuince the Vse 1 rash boldnes and heady presumption of many men, who nothing considering the corruption of their owne nature, the vnstaiednes of their iudgement, the leauen of error, the subtilty of satan, the craftinesse of false teachers, the perswasible words of mans wisedome, and the iudgement of God vpon all disobedient persons; make no conscience whom they heare: & liuing in superstitious and idolatrous places, do aduenture too far to thrust thēselues with great danger into their assemblies, & stick not boldly to heare the Sermons of Friars and Iesuites; whereas they should rather stop their eares against such blasphemies and impieties as they are constrained to heare. These presume too far vpon their owne knowledge, and are oftentimes caught before they bee aware, and entangled in the snare before they see it & can discerne it. Let vs haue eares of horne against their songs and enchantments. And it serueth to meet with others, that faile as much in their obedience, who nothing regarding their owne frailty and weaknesse, neither the deceitfulnesse together with the contagion & infection of sinne, dare thrust themselues into all companies, and can glory that none shal be able to peruert them or to make them worse. But it is easier to auoide their society,Easier to auoid euil companie, then to keepe our selues from euil, being in it then to stand in it without yeelding to their euill. We must feare our own infirmities, lest we lose the graces of God. A vagrant person that hath nothing to lose careth not whither he goeth, or into what company he commeth, because he knoweth he can lose nothing: but the true man and honest traueller that carieth a charge about him, and hath somwhat to lose, maketh choise of times, places, and persons. So such as are not setled in religion, and are destitute of the grace of God, care not where they becom, or into what tentations they cast themselues, al is one to them in what company so ere they be: but he that knoweth himselfe aright, considereth his owne frailty; and he that hath any precious graces in his soule, will beware to what place or company he resort, least he bee robbed and depriued of them. The least of Gods graces is much more precious then all the treasures of the whole earth.
Secondly, the Ministers must watch and Vse 2 attend the flocke, ouer which the holy Ghost hath made them ouerseers, to feed the church of GOD which he hath redeemed with his owne blood, Acts chap. 20. verses 28, 29, 30. Earnest teaching and preaching in season and out of season is most necessary, 2 Tim. chap. 4, verses 2, 3. If the preaching of the Gospell be not heard, all errours, heresies, schismes, vices, and impieties, will flow and abound in the Church. When the light is taken out of the Candlesticke, all is left in darkenesse, and men groape in blindnesse, not knowing whither they go, or in what danger they remaine. [Page 592] The true sheepheards serue to driue away the Wolues from the flocke, lest they breake into it to kill and destroy. When the foode of the soule is gone, it cannot but famish and perish, Amos 8, 11. Prou. 29, 18.
Vse 3 Lastly, it is the duty of all, considering how prone we are to yeeld vnto euill, to take heed to our selues, to beware of false teachers, and of wicked persons, lest wee lose all that wee haue learned; to the end we may receiue a full reward, [...] Iohn 8. We must be constant and hold out to the end, keeping faith and a good conscience. Let vs exhort one another to this grace of perseuerance. It is better neuer to begin, then not to hold out vnto the end.
[Verse 2, 3. And all the Congregation of Israel murmured, &c. and saide, Would God we had dyed in the land of Egypt, &c.] In these words, we see their murmuring in particular. They wish that they had dyed in Egypt, or in the wildernesse, not that they might so cease to sin, and enter into the kingdome of glorie, for which the faithfull desire it, Philip. 1, 23. but through impatience and contempt of the mercies and blessings of God: for they accuse him of cruelty, or couzenage, or both; as if hee went about to betray them, and deliuer them into the hands of the Canaanites, and to destroy them, their wiues and children. Thus these traitors do accuse God of treason; and al this, because they should haue to doe with powerfull enemies: as if they had not found greater experience of the almighty power of God. Besides, they accuse him of weaknesse, as well as of rigor and cruelty, as if he were inferior to those accursed nations. Lastly, to fill vp the heape & measure of their sinnes, they would needs goe backe againe into Egypt. This mutiny passeth all the rest that went before or follow after, & God did punish the same more greeuouslie then any other. For after so many benefits bestowed, so many remissions obtained, so many iudgments inflicted, so many miracles shewed, they esteemed this wonderfull deliuerance from the Egyptian slauery, his feeding and conducting them through that great and terrible wildernesse, Deut. 1.19: no otherwise then as notable effects of his hatred, not of his loue; imagining and charging Moses that they were led as a prey to be slaughtered. All this mischiefe hatched and harbored among them came to passe through the deceitfull report of the searchers, telling them that the Citties of their enemies were strongly walled, and flanked with many Towers and Castles, & diuers of the people were giant-like men, of fearefull stature, which so far ouertopped the Israelites, as that they appeared to them, and likewise to thēselues, but as Grashoppers, that is, of small stature in comparison of them. Hereupon they refuse to goe any further, and proceeding in their insurrection, they determine to cast off Moses, and to leaue him to shift for himselfe, & so consulted to chuse them a Captaine, or as they cal it now adaies, an Electo to carrie them backe againe into Egypt, and to yeelde themselues againe into the hands of Pharaoh. They began with weeping and teares, but they end in rage and madnes, proceeding from one degree to another; in the end seeking to murder such as exhorted and perswaded them to obedience. The doctrine.Doctrine. Wicked me [...] proceed fr [...] one euill to another. It is the nature of wicked men, they doe not onely sin, but they increase their sins, and adde sin vnto sin, they proceede from euil to worse, and cease not till they haue filled vp the measure thereof. Gen. 15.16. 2 Tim. 3.16.17. Mat. 23.32. Rom. 6.19. Eph. 4.19. Being past feeling they wrought all vncleannesse.
For first, they are compared to fooles & men Reason 1 besides themselues. Salomon affordeth ye wicked no better title, because though hee knew iudgment prepared and prouided for him due to his sin, yet he runneth on like a foole in his wicked course▪ Prou. 7.22. Lu. 15.17. adding sinne to sinne, and neuer applying the threatning to himselfe. Secondly, they through custome and continuance in euill dooing, haue quite lost the feeling of sinne in their conscience. Euen as a man that is possessed with a frenzy, receiuing blow after blow, hurt after hurt, and wound after wound, yet still goeth away laughing, because he hath no feeling of himselfe, Marke 5. verse 5. Euen so is it with wicked men, they haue no feeling of their sinnes, their consciences are dead and benummed, 1 Timothy 4.2. Thirdly, God giueth not repentance vnto them, and they can haue no heart to it at all, to bewaile and greeue for their sinnes. Vntill Christ did looke backe vpon Peter with his Spirit as well as with his eye, he had no heart at all to mourne and weepe bitterly for his sinnes, Math. 26, 75. Thus doth God punish their want of conscience, and the feare of his name.
Behold from hence the difference betweene Vse 1 the godly and the vngodly. As there is in the manner of their sinning, so likewise there is a difference in the measure of their sinnes. The godly do not continually lye in them, and adde vnto them from day to day, as the Sow that walloweth in the mire. It is a most miserable and fearfull condition, when men are so farre left of GOD, and forsaken in his iustice to multiply and increase their sinnes, till they haue filled vp the heape and measure of them, so that one sinne toucheth another, Hosea chapter 4. verse 2. We haue need continually to seeke vnto GOD, and to desire him to stoppe the passage, that we doe not proceede in them, and augment them after the manner of wicked men, and multiply one sinne vppon another. This therefore is a very dangerous estate, euen neere vnto destruction.
Secondly, this giueth good and sufficient Vse warrant when to iudge a man to be a wicked person. If he adde sinne vnto sinne, and wee doe finde that hee hath giuen himselfe ouer [Page 593] to remaine and continue in sinne, to be euen a slaue to sinne and satan, wee may pronounce sentence and giue our verdict vpon him, that such a one is a prophane person. This we may boldly auouch and auerre without crauing any pardon; as one Swallow maketh not a summer, so one sinne maketh not a sinner. But as we may iudge a man to bee of such a trade, if we see him follow it earnestly, continually, constantly, and in a manner to busie himselfe in nothing else; if he rise vp early, and continue at it vntill night: so we way iudge a man to be prophane and wicked, if wee see him make a trade and occupation of sin, if we see him follow his sinne with greedinesse, rising betimes and pursuing the same till night, if we see him to be a breaker of the Sabbath, a beastly drū kard, an vncleane fornicator, or an open contemner of the word, if he delight in swearing, lying, and such like sinnes, we may iudge him to be a wicked and wretched man, such an one as hath giuen ouer himselfe to adde and multiply one sinne in the necke of another. It may bee such prophane persons may refraine their sinnes for a time, while the hand of God is vpon them, yet they are still to be holden as euill men: for let God once remooue his hand, by and by they fall to sinne afresh, declaring plainly thereby, that the heart was wicked & vnreformed, and wholly bent to commit sin, albeit they abstained for a short season. We see this in the Sodomites which came to Lots house with an intent and ful purpose to commit filthinesse, God smote them with blindenesse that they could not do it, Genes. 19, 11. because they could not finde the house, yet they were neuer awhit the lesse guilty of that vncleannesse. The like we might say of Pharaoh, who did take away Abrahams wife into his house, the Lord plagued him and his house for it, that he could not execute any wickednesse, Gen. 12.17. yet he was no lesse a sinner. So is it with all wicked persons, though they bee restrained by the hand of GOD, yet are they not reformed, but remaine as euil as they were before.
Thirdly, wee ought carefully to resist the Vse 3 beginnings of sinne, and to take heede of entertaining a custome in it. Custome becommeth as the Blacke-Moores skinne, and the Leopards spots, Ierem. 13, 23. and turneth into a second nature. True it is, a man may be drawne by infirmitie to fall; but this must admonish vs to beware of continuance in sinne: for thereby in short time wee shall become senselesse. Sinne cleaueth fast on, no man liueth and sinneth not, but let vs not harbour it, let it not runne too farre or too fast. Resist therefore the first motions. A little sparke nourished maketh a great flame: a little Leauen leaueneth the whole lumpe. To giue way to it, is as the opening of the flood-gates, or as the rolling downe a mighty hill: there is no stay of the passage of it. Learne to represse euill thoughts, before consent: if wee haue consented, yet let vs not put it in practise; and if we haue practised, yet repent betimes and lye not in it, Iames 1, 14. The Apostle Iames maketh many degrees of sinne; a drawing away, a con [...]eption, then the birth, lastly death. One sinne draweth on another, vntill man become abhominable. Hence it is, that many make no bones of sin, but swallow as many as are offered vnto them. The common swearer cannot tell whether he doth sweare or not, hee vseth it so familiarly and ordinarily, that he maketh no scruple of it.
Lastly, let the faithfull grow better & better, Vse 4 and learne to proceede from grace to grace, and from faith to faith, Rom. 1, 17. and adde vertue to vertue, 2 Pet. 1, 5, 6. and as hee that is vniust becommeth more vniust, and he that is filthy becommeth more filthy, so let him that is righteous be more righteous, and he that is holy, let him become more holye, Reuelation 22, 11. This is a certaine note of continuance and persuerance; also of trueth and sinceritie, Philip. 3. verse 12. Iohn 15, 2. Let vs therefore make a beginning, and enter into the practise of godlinesse: one good worke shall draw on another, and the longer that we continue in the exercise of pietie, the more easie shall it bee vnto vs, 1 Iohn chap. 5. verse 3.
6 And Ioshua the sonne of Nun, and Caleb the sonne of Iephunneh, which were of them that searched the land, rent their cloathes.
7 And they spake vnto all the company of the children of Israel, saying, The land which we passed through to search it, is a good land.
The sinne of these persons is further declared in these words, and the rest that follow. They are admonished, but they will not bee admonished; rather they grow more obstinate and hard-hearted, verifying the saying of Salomon, Though thou shouldest bray a Foole in a Mortar amongst wheate with a Pestle, yet will not his foolishnesse depart from him. Prouerb. 27, 22. Heere wee haue an excellent speech of Caleb and Ioshuah, verses 7, 8, 9. They put the people in minde of the goodnesse of the land, and of the loue of God toward them, and that the enemies should be bread for them, that is, they should be as easily consumed as a peece of bread is swallowed: as if they should say, Wee seemed Grashoppers vnto them, but we say vnto you that they shall bee bread for vs, we shall vtterly destroy them.
To conclude, they will them not to feare the people of the Land, because God was departed from them, but hee was amongst his owne people. Neuerthelesse, they would not heare them, they did sing a song to an heauie heart, Prou. 25, verse 20. nay to an hard heart; they had brazen foreheads, and were ashamed of nothing, and therefore for all the care [Page 594] of them, and the loue shewed vnto them, they went about to stone them to death, had not God protected them that stoode in his cause. Obserue first of all, in that Caleb and Ioshuah rent their cloathes,Doctrine. The faithfull are greeued for the sinnes of others. and fel downe before the Lord (a gesture vsuall in these times) when they heard the blasphemous words of these hypocrites, that the faithful are much grieued euen for the sinnes and rebellions of others. This hath alwayes bene the holy affection of Gods seruants, they haue not onely mourned and lamented for their owne sinnes, but they haue proceeded farther, to take to heart the sinnes of other men, as Lot, 2 Pet. 2, 7. and Dauid, Psal. 119, 136. They that escaped out of the common destruction are described by this note, they mourned and cried out for the abhominations that were committed in the land Ezek. 9, 4. Christ our Sauiour wept for Ierusalem, Luk. 19, 41, 42.
Reason 1 The reasons. First, they know that Gods anger is prouoked for sinne, and his curse falleth vpon the head of the sinner. Ioshua had cause to mourne when he saw that Israel could not stand before their enemies, Ioshua 7, 8. For Achan had sinned against the Lord, and the hoast could not prosper so long as hee remained among them. No maruell therefore, if they be greeued whensoeuer they behold the wrath and iudgements of God procured.
Secondly, if we know their iniquities, and Reason 2 do not mourne for them, they become ours, and we do thereby make them our own. Thus we are made partakers of other mens sinnes. If we mourne for them, they are theirs, not ours: if we do not mourne, they are both theirs and ours. Hence it is that the Corinthians are reprooued, that they sorrowed not for the incestuous person that was among them: yea thē selues were defiled by his sinne, and became as one polluted lumpe with him, as the leauen leaueneth three peckes of meale into which it is put. And we see in the prophet Ezekiel 9, 5. they are smitten that mourned not for the abhominations committed, as well as they that did commit them.
Thirdly, hereby much good and many benefites Reason 3 come vnto our selues. Such are pronounced blessed by the mouth of Christ, Mat. 5, 4. that mourn, whether it be for themselues or for others, or both, for they shall bee comforted. When the heauens water the earth, there followeth a fruitfull increase: but when the earth watereth the heauens, there shal follow a more plentifull haruest of all heauenly spirituall comfort. If any aske when the heauens are watered by the earth, Obiection forasmuch as this may seeme to be out of course, and contrary to the nature of them: I answer, whensoeuer a sinner poureth out the teares of his penitent soule and broken heart into the bosome of God, Answer. then the earth may bee saide to water the heauens. For the teares of the godly fall not to the ground,Cooper vpon Psal. 119. they ascend vpward, they do not descend downward: I vnderstand it of the fruite and benefite of them; the Lord gathereth them when we shed them, as precious pearles, and putteth them in his bottle of remembrance. Euery drop that falleth from a penitent soul, is as a precious pearle:The teares [...] the g [...]the [...] precious pearles. nay more worth then many Iewels of the world. It shall little auaile vs to haue many pearles and Iewels hanging about vs, and to want those that now we speak of. These do not die and perish, but are sowne as good seede in the earth, the fruite whereof is very comfortable, because they that sowe in teares shal reape in ioy, Psal. 126, 5.
Learne from hence the difference betweene Vse 1 the godly and vngodly. The godly mourn for the sinnes of others, as if they were their own, whereas the vngodly make a mock of sin, and can laugh hartily at it, as if it were a matter of merriment and of pastime, Prou. 14, 9. Heere then is a note to know, who are Gods Children, and who are not. When we cannot reforme and amend euill, yet if God haue giuen vs hearts to mourne for it, it is an happy thing for vs, a great blessing, and a good signe that we belong vnto him. Lot dwelt among the Sodomites, they were grieuous sinners against the Lord, & the cry of them was come vp to heauen, he could do no good among them; yet he was so farre from ioyning with them, that hee vexed his soule for them. If we do not follow his example, in vaine we boast our selues to be the seruants of God. This made Dauid say, the zeale of thine house hath consumed me, & the reproaches of them that reproached thee are falne vpon me, Ps. 69, 9, 10. And the Israelites carried into captiuity wept when they heard the insultings and blasphemies of the wicked, Psal. 137, 6. The godly must not say, I will walke in the way of the multitude, I wil ioyne with them, and that it is in vaine to striue against them.
Secondly, see the state of the faithful in this Vse 2 life, somewhat there is alwaies to humble and afflict them, in themselues, or in others.In this life [...] and g [...]efe [...] mingled to [...] ther. The Prophet Dauid testifieth oftentimes his ioy of heart which God gaue him, neuerthelesse this is not found without greefe and sorrow. We haue no ioy without greefe in this world, but they are tempered and mingled together, bitter and sweete one with another, lest in ioy we should be two ioyfull, & in sorrow we should be too sorrowfull, the one seruing to allay the other, and the one making the other profita-Howbeit after this life, when God shall separate the sheep from the goats,After this [...] ioy and g [...] are seuere [...] these affections also shall bee separated, the godly shall haue ioy without greefe, ye vngodly shal haue greef without ioy. To haue ioy without any trouble is not to be looked for vpon the earth, it is the condition of them that are glorified and perfected in heauen. On the other side, to haue greefe and anguish without ioy and comfort, is the miserable condition of them that lye damned and tormented in hell, where is weeping and gnashing of teeth, Math. 25, 30. [Page 595] horrour without release; weeping, but the teares shall neuer be wiped away; fire, but it shall neuer be quenched: this is their cup to drinke, this is their portion to inherite. But the godly vpon earth, haue the gifts of GOD mingled with wants, faith with infidelity, assurance with doubting, hope with despaire, loue with hatred, perfection with imperfection, sanctification with the reliques of sinne, as likewise they haue greefe tempered with ioy, and ioy with greefe. Indeed sometimes they want the sense and feeling of ioy and comfort, but neu [...]r all hope and expectation of them.
Vse 3 Thirdly, we ought much more to mourne for our owne sinnes, otherwise it were grosse hypocrisie to mourne for others more then for our selues, or so much for others as for our selues. It is sufficient that we mourne for other men, whose sins we cannot amend: but more is required to be performed toward our selues; wee must both mourne for them, and amend them. If we can weepe for them, and doe not amend them, our teares are counterfeit teares. Let vs therfore oftentimes examine our selues, how we are affected toward our selues and toward others, and touching our greefe conceiued for our sinnes, and for the sinnes of other men. Let vs marke where we bestow our greatest sorrow, and thereby take notice how it standeth with vs, and so learned to reforme our practise, if we finde it any way to bee amisse. The women that followed Christ our Sauiour to the Crosse, wept for him and thought they had iust cause so to doe; but neuer imagined that they had more cause to weepe for themselues, and therefore he correcteth that practise, Luke 23, 28. Daughters of Ierusalem, weepe not for mee, but for your selues and for your children, &c. We shall all of vs finde cause in our owne selues to mourne and humble our selues for our selues.
Lastly, we ought to haue a care of the saluation Vse 4 of others, and to desire their repentance, otherwise our mourning is idle and nothing worth. He that is entred into the way of saluation himselfe, will both hunger and thirst after the saluation of other. And heereby we may try, whether our mourning for others be sanctified or not. For as there is a carnall ioy, so there is a carnall sorrow: and as there is a naturall ioy, such as natural men haue, so there is a naturall sorrow, arising from naturall causes. If we haue the spirituall & godly sorrow, it will worke in vs a great care and desire of the saluation of our brethren. [...] oecol [...]m [...] [...]omment. [...], cap. As godly sorrow causeth in vs repentance neuer to bee repented off, 2 Cor. 7, 10. so godly sorrow conceiued for the sins of others, will bring foorth an earnest longing in vs to bring them to repentance.
8. If the Lord delight in vs, then he will bring vs into this Land, and giue it vs, a Land which floweth with milke and hony.
9. Onely rebell not ye against the Lord, neither feare ye the people of the Land, for they are bread for vs; their defence is departed from them, and the Lord is with vs, feare them not.
Of the interpretation of these words, wee haue spoken in the former verses. They containe an effectuall exhortation able to stoppe the mouthes of the seditious spies, and to perswade the people to proceed, building themselues vpon the blessed experience of the loue of God toward them, and of his power sufficient to saue them, and ready to stand for thē: and touching their enemies, they should bee assured, they could not preuaile, because God is not among them, he had laid them open to iudgement. The Doctrine.Doctrine. God is a shield to his, but taketh no care nor charge of his enemies. God is a shield and defence for all that are his, but as for his enemies, he taketh no care nor charge of them▪ he leaueth them to themselues, Prou. 30, 5. Exod. 15, 2, and 29, 45, 46. Iudg. 2, 14. Psal. 3, 3, and 18, 2.
The reasons. God is the Captaine of his Reason 1 host, to fight his owne battels against all the enemies of the Church, 2 Chro. 13, 12. Iosh. 5, 14.
Secondly, sinne maketh naked and bare of Reason 2 Gods protection and defence, Exod. 32, 25. when the people had committed idolatry, Moses saw that they were naked, for Aaron had made thē naked vnto their shame among their enemies.
Thirdly, the enemies of God haue forsaken Reason 3 him, and therefore hee will not be with them, because they will not be with him: it is a iust thing that hee should forsake them that haue forsaken him, and that he should not be on their side, who are not on his. They that will not be his people, he will not be their God, Hos. 3, 3, & 1, 9.
From hence it may be obiected, Obiect. Is not God saide to be euery where? Esay 66, 1. Answer. Answer. He is touching his essence, but not in his effectuall working by his Spirit to saue and deliuer. Thus he is onely with the godly. Hence it is, that in the end of this chap. verse 42. the Lord said to the rebellious, Goe not vp, for the Lord is not among you, that ye bee not smitten before your enemies. He was not among these, to fight for them, and to saue them, to defend and deliuer them by his power & great might; otherwise by his essence and according to his nature he was euen among them, as he is also euery where. Thus we see, how God is said to be neere, and how to be farre off.How God is said to bee neere, & how farre off. For while he offereth grace by the ministery of his word, and causeth it to bee preached vnto vs, he is neere vnto vs, Esay 55, 6. Call vpon him while he is neere to wit, while his arme is stretched out to receiue vs; and his mercy is offered to saue vs. Thus God may be saide to be in one place and in one person more then in another, yea in one place and person & not in another: and he is said, sometimes to come, and sometimes [Page 596] to go away, notwithstanding he be euery where essentially, and there be no mutation of place, or shadow of change with him. When he beginneth to worke by his holy Spirit,How God may be saide to come to a people. faith, repentance, and sanctification, in the hearts of his children, he may be said to come vnto them, as Iohn 15, 22. Reuel. 3, 20. And when he preached by Noah to the old world, Christ is said by his diuine Spirit to come among that people, 1 Pet. 3, 19. He went and preached vnto the spirits in prison, which sometimes were disobedient, &c. So likewise his absence or departure, is the remouing of the effects of his presence, to wit his grace and fauour.
Ʋse 1 From hence arise [...] comfort to all the godly, they are safe and [...] vnder the wings of God, he is a buckler round about, he is their castle and their fortresse, whereupon they may be bold and confident in dangers, Psal, 23, 4. No enemy shall hurt them, no danger shall ouerthrow them. The enemies may oppresse them for a time, but God is not farre off: if he be on our side, who shall be against vs?
Ʋse 2 Secondly, woe be vnto all the enemies of God, they cannot stand nor prosper: which serueth to terrifie all euill dooers. They are as out-lawes or rebels, that liue no longer vnder the protection of law or Magistrate: so are the vngodly proscribed of God, and lye open to iudgement. They are as souldiers without weapons, they haue neither shield, nor buckler, nor brest-plate, nor helmet, nor sword; their loynes are vngirt, their feet are vnshod, their heads are vncouered in the day of battell; they lie open as naked men to be wounded and destroied. They haue nothing to defend them or to doe them good, all creatures are against them, nay the Creator himselfe.
Ʋse 3 Lastly, it is the duty of the faithfull to look to their waies, seeing the Lord is with them, and dwelleth among them. He is a God of pure eies, he seeth vs and all our waies; let vs therefore carry our selues vnspotted of the world, and labour to be holy, as he is holy, Leuit. 11, 44. and 19.1, and 20, 7. lest we giue him iust cause to leaue vs. If we haue any friend come vnto vs, we are willing to giue him the best entertainment we can, we are loth to depart from him, we are willing to content him: how much more ought wee to receiue the Lord? for we may expect more of him, and bee assured of defence & protection from him; greeue him not therefore nor his Spirit by our sinnes. So long as they are fostered in vs, he cannot be welcome vnto vs, neither shall we be welcome vnto him. They will driue him away & make him depart from vs. Our bodies should be the Temples of the holy Ghost,1 Cor. 6, 19. and therefore we must remember, that as we are not our owne, but bought with a price, so we ought to glorifie God in our body and in our spirit, which are Gods.
These rebels had raged against God, no maruaile therefore if they raged against his seruants, who notwithstanding had not vsed any rigour or force against them, onely they perswaded thē to trust in the promise of God, and boldly to proceed on their iourney toward the Land. But this is accounted as an hainous crime, and they deale with them as men worthy of death, according to the saying of Salomon, Prou. 9, 7. He that reproueth a scorner, getteth to himselfe shame: and hee that rebuketh a wicked man, getteth himselfe a blot. Thus we see how wicked men can abide no reprofe, nay, they cannot suffer a word of exhortation, they cannot abide that others should do better then themselues. Againe, such as are carnal and corrupt, are prone to hatred, malice, and reuenge, yea when no cause of offence is offered vnto them. See also how God protecteth his seruants in times of danger.
But to passe ouer these points, from hence obserue, that such as are Gods seruants,Doctrine. Such as are gods seru [...] shall be e [...] intreated. and stand for good causes, shall be persecuted, maligned, and euilly intreated, as if they were murtherers and malefactours. Though they deserue to be fauoured and loued, yet they shall be hated, cursed, and contemned. So it was with Moses, when he came to Pharaoh, & moued him to let the people goe, Exod. 5, 1, 2, 5, 6. Dan. 3, 19, and 6, 16. Acts 4, 20, 21. and 5, 18. Iohn 16, 2. 1 Kings 13, 4. Thus was it with Eliah and Elisha; thus was it with Michaiah & Ieremy: and thus it was with all the Prophets, Math. 23, 34.
The reasons; because the world hateth the Reason 1 truth, and the professors of it: The Preachers and professours of it, because they manifest & publish the truth, Gal. 4, 16: The truth it selfe, because men loue darkenesse more then the light, inasmuch as their owne deeds are euill, Iohn 3, 19. They are chosen out of the world, therefore the world hateth them; whereas if they were of the world, the world would loue his owne, Iohn 15, 19.
Secondly, Satan is their enemy, and seeth Reason 2 that by them his kingdome is in danger to be ouerthrowne; hence it is, that he rageth and raiseth persecution, that thereby he may stop their mouthes, & stop the course of the truth, Reuel. 2, 10, and 12, 13.
Thirdly, God will haue his seruants tryed Reason 3 in their faith, patience, constancy, and obedience, Reuel. 2, 10. We must learne to walke through good report and euill report, and bee ready to renounce all rather then the truth, which we must buy at any rate,Prou. 23, [...] but neuer sel it though we might gaine all the world, because all such gaine is the greatest losse, Math. 16, verse 26.
The vses follow. First, maruaile not at it whē Vse 1 [Page 597] we see this come to passe: neither condemne the truth, or the professours of it, 1 Iohn 3, 13. Maruaile not if the world hate you. Let vs comfort our selues with this consolation, that it is no rare thing, neither is our case singular, neither do we suffer alone, it hath beene the lot of all Christians, nay of Christ himselfe; let vs not seeke to be better then he was, the seruant may not be aboue his Lord, if they haue persecuted him, they will persecute vs, Ioh. 15, 2. Christ himselfe pronounceth such as suffer for righteousnesse sake to be blessed, for so did they persecute the Prophets that were before vs, Math. 5, 12. Many men in the world are discouraged from godlinesse of life and walking in a sincere profession, because they see the godly persecuted, and the vngodly to prosper and flourish: therefore Iohn doth forewarne, not to maruaile heereat, because this ought not to seeme strange vnto vs, it hath beene so from the beginning, and so it hath continued. The world, though it be full of changes, yet changeth not his nature, neither taketh vpon it any other shape. Wherefore, we must not ceasse from godlines for hatred of the world, but rather goe more zealously forward, remembring the words of Christ, Math. 11, 12. The kingdome of heauen suffereth violence, and the violent take it by force.
Secondly, we must reioyce vnder the crosse, Vse and be glad when we suffer for the truth, not as euill doers, 1 Pet. 3, 17, and 4, 15. but for well doing. So did the Apostles, Acts 5, 41: so did the Hebrewes, chap. 10, 34. They considered with themselues, that they had in heauen a better & an enduring substance, they accounted it a great honour, that they were accounted worthy to suffer for his Name; they knew that they were made partakers of the sufferings of Christ, and that the trying of their faith would worke patience, Iam. 1, 3, and patience, experience: and experience, hope; and hope would not make ashamed, Rom. 5, 4, 5. The cause therefore for which we suffer, must more comfort vs, then the trouble which we endure, dismay vs. God will neuer be wanting vnto vs, by his grace and Spirit, to hold vs vp and to stand by vs, that either we shall escape the hands of the persecuters, or else he will assist vs and strengthen vs in the persecution. The affliction is but for a moment, but ye fruite of it shall remaine for euer.
Thirdly, we must sit downe, and cast our accounts Vse 3 before hand, what our profession will cost, and not thinke with the sonnes of Zebede, to sit down at the right hand, and at the left hand of Christ in his kingdome. Mat. 20, 21, but rather learne of Christ. Lu. 14, 26. to hate father, mother, wife, children, brethren, & sisters, yea his owne life, that he may continue to be his Disciple. When the brethren exhorted Paul not to goe vp to Ierusalem, because a Prophet foretold, that he should be bound & deliuered into the hands of the Gentiles, hee answered, [...] 2 [...], 13. What meane ye to weepe and to breake my heart? for I am ready, not to bee bound onely, but also to die at Ierusalem, for the Name of the Lord Iesus. Here was a christian resolution to vndergoe all tribulations, and resist euen vnto blood, if he were thereunto called. The cause of shrinking back, is this want of fore-thinking.
Lastly, we ought to labour to possesse our Vse 4 soules with patience, and to shew our obedience in suffering, as well as in doing the will of God. There is a twofold obedience required of vs, the one actiue, the other passiue▪ Many thinke themselues discharged of this duty, if they be carefull to do as God commandeth: but they neuer consider that they are bound to glorifie the Name of God by suffering, as wel as by doing. Christ our Sauiour the most perfect patterne of obedience, hath performed the will of God both waies: and this is the substance of the Gospel to teach what he did and what he suffered, Acts 10, 39. Wherefore, let our patient minde also be knowne vnto al mē. Phil. 4, 5. Luke 21, 19.
11. And the Lord saide vnto Moses, How long will this people prouoke me? and how long will it be, yer ye beleeue me, for all the signes which I haue shewed among you?
12. I will smite them with the pestilence, and disinherite, &c.
Now we come to consider how God proceedeth against these sinners; & first touching his threatning, then of his execution of iudgment. He threatneth to sweepe thē away with the pestilence, and so to roote them out vtterly. The doctrine is this: Among other diseases and iudgements sent for sinne,Doctrine. Among other iudgements sent for sinne, the plague is one. the plague and pestilence is one. It cometh not by chance or fortune, but is sent of God into townes and cities, as 2 Sam. 24, 15. The Lord sent a pestilence in Israel, from the morning to the time appointed. Deut. 28, 21, 22. Leuit. 26, 25. Ezek. [...]4, 19. Numb. 16, 46, 47.
The reasons; first, because all diseases & afflictions come frō God, Amos 3, 6, they come Reason 1 not out of the dust, neither arise from beneath the earth, but they proceed frō God. Secondly, the titles giuen vnto them, proue as much; they are called the sword of the Lord, 2 Sam. 24, 16, and the arrow of the Lord, Psal. [...], [...]1.
This teacheth, that the pestilence is not caused onely or chiefly by naturall meanes. but Ʋse 2 the chiefe and main cause is the wrath of God against sinne, Deut. 28, 15. And hence it is, that it bringeth with it horrour and feare, weeping and lamentation, terrour and astonishment, because God striketh the conscience inwardly as well as the body outwardly. Hence it is, that there is remouing hither and thither, flying too and fro, and much amazement in all persons. It is sinne that bringeth all, both publike and priuate calamities: and God is able to finde out our sinnes, and vs in our sinnes. [Page 598] And as we sinne many waies, so he hath many waies to plague vs, and it lyeth in him to punish vs with one or with many of his plagues together. The Lord, if it had pleased him, could haue punished Dauid with these three i [...]gements,2 Sam. 24, 13. famine, the sword, and the pestilence, al together, and his pride and vaine confidence in his owne strength deserued no lesse: but he brought onely one of them, and put him to his choise, whether of them he would haue. We can reason oftentimes among our selues of the causes of the plague, and can tell that it came into such and such places first of all by such a carrier, or traueller, or infected person: neuerthelesse, though it be not to bee denied but there may be such causes, we may not omit or forget the chiefe and principall. And tell me, how came it at the first? and what shall we make the first cause within vs, but sinne, and without vs, but God? No plague beginneth but by his iust and righteous hand, so no plague can ceasse before God will that sent the same. And how is it, that one citty is infected more then another, and one house more then another, and in the same house some are smitten, others are not touched? Is not this the will and pleasure of God also? This then noteth the great folly of such as say, Oh, this is a contagious time of the yeare, when this season is a little ouerpast, that wee may haue some frost, or cold, or winde to purge the aire, you shall see all well againe, time will weare out all. But if God call not backe his hand, and stay his iudgement, no winde, no winter, no weather, no cold shall be able to do vs any good. And therfore we see oftentimes, that though we haue had many nipping frosts, and strong windes, yet this sicknesse hath encreased and not beene diminished.
Secondly, the readiest way to auoide the Ʋse 2 plague, is to abstaine from al those things that bring it, continue it, and encrease it. Men ordinarily do vse sweeping of houses, washing of chambers, cleansing of streetes, perfuming of stuffe, killing of dogges, taking of physicke, and such like: neither doth God condemne or restraine these or any good meanes to releeue our selues, prouided that we trust in God, and not in them: notwithstanding it is certaine, that all mans pollicy without God is able to do nothing. The plague cannot be remoued by any mans industry. We must wash & clense and purge our hearts by true and vnfained repentance,We must remoue that which bringeth the plague Iam. 4, 8. Esay 1, 16. Ier. 4, 14. Ps. 51, 2, 7. All these places shew, how foule and filthy we are by nature. For that which is cleane of it selfe, needeth no washing: but we neede washing and purging, and therefore we must confesse we are vncleane. Nay, no mire is so foule, or dung so filthy as we are through corruption, Iob 14, verse 4, and 25, verse 4. Esay 64, 6. Titus 1, 15. There is no sent or sauour, no carcasse so corrupt and ready to infect, as that which proceedeth from our selues,What it is that doeth chiefly infect. wherby we defile our selues and one another. This Christ teacheth, Math. 15, verse 18. Those things which proceed out of the mouth, come foorth from the heart, and they defile the man. Keepe out sinne from the heart, and the plague shall neuer defile the man: euery one therefore must labour to cleanse the heart.
Thirdly, seeing it is caused by sinne, wee must learne to search and finde out the true Ʋse 3 cause of the plague. The enemies of Gods word will make the Gospel the cause of the pestilence and of all other calamities. So did Ahab & Iehoram make the Prophets the principall procurers of the famine which fell out in their daies, 1 Kings 18, 17. 2 Kings 6, 31. Thus dealt the heathen with the christians that liued vnder the heathen and persecuting Emperours; when any famine, or pestilence, or ouerthrow befell among them, they imputed all to Christians, and cryed out to haue them persecuted and punished, as appeareth at large in the Apology of Tertullian. These are blasphemous mockers and deriders of the holy faith of Christ, which open their mouthes against heauen. The chiefe cause of the plague is the contempt of the word, Ier. chapter 29, 17, 19.
Lastly, euery one of vs must learne how to behaue our selues in the troublesome times of Ʋse 4 this heauy iudgement. We must haue a tender feeling of their distressed condition that lye vnder this greeuous hand of GOD. The Church is compared to a body, wherof Christ is the head, Eph. 4, ver. 16, and the faithfull are members, Romanes 12, 4. 1 Corinthians 12, 12. They make but one body, though they be many different members, and are all vnder one head, and therefore are to helpe one another, to beare one anothers burden, and so fulfill the law of Christ, Galathians 6, 2, 1 Corinthians 12, verse 24. Let vs consider the seuerall duties belonging to seuerall persons in the day of visitation.
The duty of Magistrates, is then especially to see religion established,The duty o [...] Magistra [...] time of th [...] plague. euill doers cut off from the City of God, and all disorders remoued, Psal. 101, 8. They must humble themselues, and cause the people to humble themselues. They must appoint fasting and praier, that thereby they may moue the Lord to call backe his iudgement. We haue a notable example of this in the King of Nineue,Ionas 3, 6 [...] when he feared a generall iudgement to come vpon himselfe and his people, he rose vp from his throne, and laide away his robe from him, he couered himselfe with sackcloth, and sate in ashes, yea he proclaimed that neither man nor beast, herde nor flocke, should taste any thing, and that they should cry mightily to GOD, saying, Who can tell, if God will returne and repent, and turne away from his fierce anger, that we perish not? Ion. 3, 6, 7, 8, 9. Here is a good president for Kings & Princes, what by their owne example & publike decrees they ought to do, that there may be a common humiliation of all estates.
[...] dutie of [...]sters in [...] of the [...]e.It is the duty of the Ministers to preach the worde most earnestly, both the Law and the Gospell, in season and out of season; to perswade to repentance, to comfort the feebleminded out of Gods word, to stirre vppe the poore to patience, the rich to liberality, and all men to compassion and commiseration. It belongeth vnto them as it were to stand in the gappe; they must aboue others pray earnestly to God, Amos 7. verse 25. knowing that the prayer of a iust man auaileth much if it be feruent, Iames 5, 16, 17. So was it with Moses and Aaron, when the plague was begunne, he willed Aaron to take a Censer, who ranne into the middest of the Congregation, and stoode betweene the liuing and the dead, offering Incense, and making attonement for the sinnes of the people, Numbers 16. verse 48.
It is the duty of all parents, to teach and instruct their children from whence, [...] dutie of [...]nts in [...] of the [...]e. & for what causes God sendeth the pestilence, and other calamites, Deut. 6.7. They must goe before them in a good example of life, Genesis chap. 18, 19. and if they should see all other carelesse and negligent in this duty, yet must they say with Ioshua, chap. 24. verse 15. As for mee and mine house, we will serue the Lord. It belongeth vnto them to call their families vnto priuate humiliation, as Ester did, chap. 14. verse 16. and euery day they should offer vp sacrifice for their seruants and children, after the example of holy Iob, chap. 1. verse 5. and pray for their safety and welfare, and euerie day giue thankes for their most mercifull deliuerance, while in the meane season so many fall on their right hand and on their left.
It is the dutie of rich men in time of contagion, [...] dutie of [...] men in [...] of the [...]. to haue as at al other times, so then especially a diligent care of the poore, because then the greatest occasion is offered to doe good. We must not shut them vppe in their houses, and then shut vp our compassion from them, as it were in a close prison without releefe. It is the commendation of the Christian Church after the ascension of Christ, that they had all things common, and no man said that ought of the things which hee possessed was his owne, neither was there any among them that lacked▪ Acts 4, 32, 34. If they did this in the neede of the Church, how much more ought we to prouide for those that cannot prouide for themselues? He is not worthy to beare the name of a Christian, that at such times would withhold things necessarie from those that are withholden from the companie of others. Woe vnto those that would adde so great affliction to those that are deepely afflicted already. The foure Lepers that were put out of the city according to the law, & dwelt apart by themselues at the entering in of the gate for feare of infection, were notwithstanding prouided for in the streight siege of Samaria: so long as there was any thing in the city, they wanted not, but were prouided for, 2 Kings 7▪ 4. So it ought to be among vs.
It is the dutie of the poore & needy to arme themselues with patience,The dutie of the poore and needy in time of the plague. as a shield & buckler in time of trouble; knowing that nothing falleth out without the prouidence & appointment of God. He will not lay more vpon vs then he will enable vs to beare, but with the tentation will make an happy issue, 1 Cor. 10, 13. hee will comfort vs in our tribulation, 2. Cor. 1, 4, and pity vs as a father pities his children, Ps. 103, 13, 14. Hee will stir vp the hearts of others to whom hee hath giuen this worlds good, to doe vs good, who hath the hearts of all in his owne hand. Such therefore ought then especially to giue themselues to prayer vnto God; they must also beare themselues thankfully to men that haue bene raised vp to shew compassion toward them, but aboue all to God himselfe, from whom euery good gift commeth, Iam. 1, 17.The dutie of such as are taken with the pestilence. The duties of such as are taken with the pestilence are also to be considered. They must consider that their sins haue deserued that iudgement, that God thereby calleth them to repentance, stir [...]eth them to praier, exerciseth their faith, driueth thē from security, weaneth them from the loue of the world, and bringeth them to a loue and desire of heauen. Such must renounce all confidence in the flesh, and commit themselues wholy to God, not doubting of his mercy: they must set their houses in order to auoid contention, they must giue testimony of their faith in their sicknesse, and stir vp those that are about them and come to visit them, to the feare of God. Especially let them take heede they doe not accuse God of dealing hardly and rigorouslie with them, because he striketh thē while he letteth others to escape: but let them stoope downe to his correction, & submit themselues to his heauenly pleasure with all reuerence. Lastly,The dutie of all men in time of the plague. it is the duty of all men to make solemne profession of their humiliation & repentance, humbling themselues before God by fasting and praier, against whom they haue sinned,Exod. 15, 26. 1 Kin. 8, 38. Al brauery and excesse ought then to be laid aside, all riotousnesse and luxuriousnesse should be banished far from vs, Esa 22, 12, 13, 14. The Prophet Amos reproueth the rich, & crieth out earnestly against their senslesnesse, liuing in all kind of pleasures and delights, & nothing at al regarding the affliction of Ioseph chap. 6. So was it with the rich Glutton in the gospel, though he saw Lazarus lye at his gate in great misery, yet he was clad in purple, & fared deliciously euery day, Lu. 16, 19. such is the pride and delicacy of our times, y• albeit God sweep away many with his fearful visitation, and the cry of the poore at such times bee verie great, that it might euen moue the stones to relent, and that it soundeth with a shrill voyce in the eares of men and ascendeth vp to God, yet the greatest sort are nothing moued: the Lord of hosts calleth to weeping and to mourning, & to girding with sackecloth, and behold ioy and gladnes slaying Oxen and killing sheepe, eating flesh [Page 600] and drinking wine; let vs eate and drinke, for to morrow we shall die. No man almost will diminish any thing of his brauery in apparell, of his daintinesse in fare, of his costlinesse in furniture, and of his excesse in all things. Let all such as feare God, think vpon the euill day, & prepare themselues against the time of affliction, & stoop vnder the mighty hand of God.
[I will disinherite them, and will make of thee a greater Nation and mightier then they.] A most fearefull threatning. It is a sore punishment when the father is constrained to disinherite his sonne, Gen. 49, 3, 4, but much sorer when he must disinherite all of them. God threatneth in this place to disinherite thousands of Israel, and to make of Moses a mighty Nation. And as Iohn Baptist said to the Pharisies and Sadduces that came to his baptisme,Math 3, [...]. that God was able of those stones to raise vp children vnto Abraham, so doth the Lord say to Moses, that he would destroy that whole people, for whom he had praied before, chap. 10, 36. Returne, O Lord, to the many thousands of Israel: but of him hee would raise vp a great and a mighty Nation. This threatning we must vnderstand conditionally, except his anger be appeased at the prayer and intercession of Moses. The threatnings of God are twofold, some are peremptory and absolute, neuer to be reuoked, as it is said of ye lawes of the Medes & Persians, that they could not be changed: as Gen. 2, 17. If Adā had praied al the daies of his life, that he might not die, but returne to his former condition, the sentence of God had not bin reuersed. The like we see concerning Moses, Numb. 20, 12. God threatneth that he should neuer enter into the Land of promise: Moses vnderstanding the threatening conditionally,Deut. 3, 26. besought the Lord, that he might goe ouer Iordan into that Land, but the Lord was wroth with him and would not heare him, but saide vnto him, Let it suffice thee, speake no more vnto me of this matter. The same we might say of Dauid, he receiued a threatning against his sin, that the childe conceiued in adultery should die, 2 Sam. 12, 14, neuerthelesse he besought God for the childe, with fasting, weeping, and praier, v. 16. he said, Who can tell, whether God will be gracious to me, that the childe may liue? Notwithstanding, according as the Prophet had denounced, the childe died. So then, we see that some of Gods iudgements denounced against the sonnes of men are absolute and irreuocable, and must take effect: other of them are limited with a condition, and vpon humiliation and repentance are changed & altered; and so it is with the promises of God, some of them are absolute, and some are with condition. Such as concerne saluation and are necessary to eternall life, are promised absolutely in respect of God;Doctrine. The threatenings of Gods iudgements are conditionall. such as are temporall and belong to this present life, are promised conditionally. We learne from hence, that the threatnings and denunciations of Gods iudgments are for the most part conditionall, not absolute, toward his people, and to be vnderstood with this exception, except they repent and amend. This condition is sometimes expressed, and sometimes vnderstood. It is set downe expresly, Ier. 18, 7, 8. Sometimes it is suppressed and vnderstood inclusively, Gen. 6, 3.
The reasons: First, because after threatning, Reason 1 if repentance follow, it causeth forgiuenes of sin, and taketh away the cause of punishment. Sinne is the cause of Gods iudgements: if the cause be remoued, the effect will ceasse, Ezek. 33, 14, 15. Whē I say to the wicked, thou shalt surely die; if he turne from his sin, and do that which is lawfull, &c. he shall surely liue, he shall not die.
Secondly, God is a gracious God, of great Reason 2 long-suffering, and of much patience, and vnspeakable kindnesse, ready (though much moued) to receiue to mercy as soone as we return to him, Ier. 3, 12. He promiseth mercy to them that repent; his anger shall not fall vpon them that returne, because he is mercifull and will not keepe his wrath for euer.
Thirdly, this is the end that God aimeth at Reason 3 in all his threatnings, not the destruction of them that are threatned, but their amendment, Ezek. 18, 23. Haue I any pleasure at all that the wicked should die, saith the Lord God? and not that he should returne from his waies, and liue? and ch. 33, 11. Why will ye die, O house of Israel?
The vses. First, consider that in the greatest Vse 1 and most fearef [...]ll threatnings of Gods heauy iudgements, the [...]e is comfort remaining, and hope of grace and mercy to be found, there is life in death, and health in sicknesse, if we can change and amend. Thus do the Princes of Iudah profite by the threatnings of the Prophet, when he had threatned desolation of ye Lords house, and the destruction of the whole Land, for which the Priests and people would haue put him to death; they pleaded the practise & example of good Hezekiah, for the comfort of themselues and the people of his time, and thereby stirred vp themselues to feare ye Lord, and to turne from their euill waies, Ier. 26.18. The place is worthy to be considered, where the Princes shew that Ieremy did no more thē Micah had done before him, yet Hezekiah and all Iudah did not put him to death, but feared the Lord and besought him of mercy, and the Lord repented him of the euill which he had pronounced against them. But it may be obiected,Obiectio [...] If God threaten one thing and doth another, it may seeme his will is changeable, and that he hath two wils. I answer, Answer. the will of God is one and the same, as God is one: but it is distinguished into that which is secret & reuealed, as the Church is sometimes visible, and sometimes inuisible, yet but one Church. The secret will is of things hidden with himselfe, and not manifested in the word. The reuealed is of things made knowne in the Scripture▪ Deut. 29, 29. and by daily experience. The secret is without condition, the reuealed with condition, and therefore for the most part it is ioyned with exhortation, admonition, instruction, [Page 601] and reprehension. But no man is exhorted and admonished to doe his secret will, because no man can resist it, the reprobate and diuels themselues are subiect vnto it, and must performe it, Rom. 9.19.
Vse 2 Secondly, it is the duty of the Ministers to propound the threatnings of GOD with such conditions, prouoking and perswading all men to repentance and amendment of life, offering grace and mercy to the humble and broken hearted. [...] 1, 4, 14. [...]2.3. Esa. [...], 16. They are to preach not onely the law, but likewise with the law ye Gospel. And thus they are said both to bind and loose, both to retaine sins and to forgiue. For as Eliah by his earnest and zealous prayer did both shut vp the heauens, [...] 4.25. Iam. [...], 18. and open the windowes of heauen, so that it gaue raine, and the earth brought forth her fruit: so the Ministers of God by their earnest & zealous preaching, do shut vp the kingdome of heauen against all obstinate persons, [...]th. 16.19. and also open the heauens to such as are penitent. To propound the threatnings of God without condition, is to bring men to despaire, and to take from them all hope of mercy and forgiuenesse.
Thirdly, it is the duty of the people, whensoeuer Vse 3 they heare the theatnings of God, to stirre vp themselues to repentance, thereby to preuent his wrath, and to stay his iudgements. Let vs take heed, we doe not rush on, as the horse in the day of battell, [...] 12.11, 12. to our destruction. And thus haue ye seruants of God vnderstood his threatnings, and accounted them as a Sermon of repentance, as we heard before of Hezekiah king of Iudah, and all Iudah with him, when Micah the Morashite prophesied, saying, [...] 26.18. Thus saith the Lord of hostes, Sion shall bee plowed like a field, & Ierusalem shall become heaps: they fell not into desperation, neither concluded an impossibility of obtaining pardon and the continuance of the Temple, of the citie, and of the whole kingdome, but besought the Lord, and feared his Name, & the Lord repented him of the plague which he had denounced against them. And no maruell that this godly king conceiued the meaning of the threatning in that manner, for so did the King of Niniueh, an heathen and idolatrous king vnderstand the threatning of Ionah no otherwise. Who can tell if God will turne and repent, [...] 3, 9. & turne away from his fierce anger, that we perish not? Thus also did Hezekiah before named vnderstand the message sent to him from God by Esayah, when he was sicke vnto death: [...]. 3 [...].1.2. Set thine house in order, for thou shalt die, and not liue; and therefore he turned his face to the wall, and prayed to the Lord of life. Let vs make this vse of the Ministery of the word, and of all the threatnings contained therein, to bee stirred vp to repentance and obedience, lest we be destroyed. If there be no change in vs, let vs looke for a change from God: and he will neuer change his threatnings, except we change our liues and conuersations.
Vse 4 Fourthly, seeing the threatnings of God, suppose a condition, we must also know how we ought to vnderstand his promises, to wit, with a condition. The threatnings of GOD haue a condition of repentance: the promises haue a condition of faith and obedience.Esay 1.19. God hath made many mercifull promises vnto vs in his holy word howbeit he hath no otherwise bound himselfe vnto vs, then wee will acknowledge our selues bound in duty to serue him.
We must not only consider what God promised to vs, but withall remember what he requireth of vs. Hence it is, that ye Prophet saith, I will speake suddenly concerning a nation and concerning a kingdome to built it and to plant it: Ier 18.9, 10. but if it doe euill in my sight, that it obey not my voyce, then will I repent of the good, wherewith I saide I will benefite them. He hath promised to loue vs, but he requireth at our hands, to loue him againe. He hath promised to forgiue vs our trespasses, but he chargeth vs to forgiue them that trespasse against vs. He hath promised to be a Father vnto vs, but he looketh for at our hands that we walke before him as obedient children.
Lastly, if God threaten and no repentance Vse 5 followeth, then certainely the threatnings pronounced will come to p [...]sse. God threateneth not in vaine, he terrifieth not without cause. If we doe not preuent them, they will preuent vs and take vs away suddenly. See the fearefull examples of the flood, of Sodome, of the destruction of the ten tribes, of Ierusalem and of the Iewes, of the seuen Churches of Asia, and other Churches planted by the Apostles, supplanted in the wrath of God; all assure vs of the truth of this point. Consider our owne wayes in our hearts. We liue where wee heare the fearefull iudgements of God daily and deseruedly threatned against vs for our sinnes, and namely for the contempt of the Gospel in all places and among all persons, there followeth little repentance and amendment of life; nay, it seemeth that God hath blinded our eyes and hardned our hearts,Matth. 13.1 [...]. lest we should returne and be saued. What will folow, nay what must necessarily folow, whosoeuer hath halfe an eye may easily perceiue. Yet see how we deceiue our selues with flattering words, as Ier. 7.4 they said,The veine [...]onfidence [...] [...]lish Go [...]pel [...]s. The Temple of the Lord, the Temple of the Lord: so wee can say, Tush, The Gospel, the Gospel, it can neuer be rooted out from among vs, Popery shal neuer bee established any more. But what doe we glory so much of the Gospel? or why doe we put confidence in this tule? For this Gospel shall bee a witnesse and giue in verdict against vs, and as an vpright iudge condemne vs. And what is vnpossible vnto God? what cannot his power, what may not his iustice doe? such as beleeue not the trueth but haue pleasure in vnrighteousnes,2 The. 2.11, 12 shall bee damned Can we challenge to our selues any more then Gods owne people, that had the law and the Prophets, the Temple and the sacrifices, the [Page 602] Arke and the Couenant? or more then the Churches of Asia, and other founded by the Apostles? who seeth not a generall coldnesse, a palpable deadnesse, a fearefull declining and falling backeward generally in all places? All which make a preparatiō to apostacy. Papists euery where encrease, and are winked at: th [...]y haue beene threatned with enditements, forfeitures, and imprisonments, but they liue at ease, grow rich, haue great friends, and laugh all their enemies or opposites to scorne. Such as haue beene zealous, decay: godly parents faile, and a crooked generation ariseth after them: ignorance aboundeth: wickednes hath the vpper hand; and he that setteth himselfe against euill, maketh himselfe a prey, Esay 59.15. Atheists swarme euery where, and lift vp their hornes on high: the people for the most part are fit for any change, to professe Christ, or antichrist, to worship God in truth or in an Idoll.
13 Then Moses said vnto the Lord, Then the Egyptians shall heare it (for thou broughtest vp this people in thy might from among them:)
14 And they will tell it to the inhabitants of this land: for they haue heard that thou Lord art among this people, that thou Lord art seene face to face, &c.
To the former threatning is annexed an excellent prayer of Moses made in behalfe of the people. We haue not many of his prayers recorded in Scripture: but such as are left vnto vs, are most worthy and heauenly, testifying that he had the spirit of supplication in a plentifull measure, and therefore no maruell, being so excellent, if they were also very effectuall. Whereby we see, it is not for nought, that he is said after a sort to haue bound or chained the hands of God, Exod. 32.10. and to haue preuailed more by his word then Ioshua by his sword, by his prayers, then the hoste of Israel by their weapons of warre, Exod. 17.11. And in this place, after that God had threatned to make a generall hauocke and destruction of this stubborne people, as a man wipeth a dish and turneth it vpside down, he standeth in the gap to turne away the wrath of God, Psa. 106 23. which otherwise as a mighty flood would breake in vpon them, and beare downe all before it. Whereby it appeareth, that the words in the former threatning were not vttered definitiuely, but conditionally, to wit, if Moses did not make intercession for them, and stand betweene God and his people. For if they had beene spoken simply, or beene vnderstood to be spoken in that sort, Moses ought not to haue prayed for them, but to haue giuen place to the threatning, and rested in the decree and determination of God, submitting himselfe to his holy will and pleasure. But he was stirred vp thereby to seeke and to sue for pardon for them, and therfore he vnderstood the same conditionally.
The summe and effect of the prayer is,The summe o [...] the pra [...] of Moses. that GOD would not destroy his people vtterly according as he had threatned; and he moueth him to shew mercy toward thē by three reasons. The first is drawne from the consideration of the enemies of the Church, that they might haue no occasion to reproch the holy Name of God, and to tread his glory (which is higher thē the heauens) vnder their feet, taking occasion thereby to blaspheme him, if he should destroy his people, which he with a strong hand had brought out of Egypt Exod. 32.12. Deut. 9.28. and 32.27. The second reason is drawne from the nature and essentiall properties of God, he is of long-suffering and great mercy, &c. The third is taken from the former works and examples of his great goodnesse, wherein he moueth God to pitty them, seeing he had oftentimes before shewed fauour toward them: all which had beene vtterly lost, if he should vtterly destroy them. Out of these words, as also out of all the reasons vrged by Moses, in generall we learne,Doctrine. The mea [...] to reuoke Gods iudgements, is [...] and vnfa [...] prayer. that the ordinary meanes and ready way to reuoke and call in Gods iudgements, is true, hearty, and vnfained prayer, whensoeuer his hand in any sort lyeth heauy vpon vs, Ps. 107.6, 13, 19, 28. and 106.23. Iam. 5.17, 18. Numb. 12.13. 1 King. 8.33, 35, 37, 44.
The reasons. First it is profitable to all Reason 1 things, and is of force to obtaine euery good thing: and if euery good thing, then also to remooue euery euill thing from vs; It obtaineth blessings of al sorts, publike and priuate, spirituall and temporall, for our selues and for others, touching this life and a better, Ioh. 16.23. In that day, ye shall aske me nothing: Verily, verily, I say vnto you, Whatsoeuer ye shall aske the Father in my name, he will giue it you. Where we see the generality of the promise, confirmed by a vehement asseueration. Secondly, prayer Reason 2 obtaineth the pardon & forgiuenes of sins, Act. 8.22. Iam. 5.15. 1 Ioh. 5.16. and sinne is the true and proper cause of all iudgements whatsoeuer: if then it obtaine the remoouing of the cause, it shall also obtaine the taking away of the effect. For the cause being remoued, the effect wil ceasse. Thirdly, it is so mighty Reason 3 that it is able to throw downe ye fastest hold and surest possession that Satan hath gotten: Paul hauing shewed that we wrastle not with flesh and blood, that is, not onely, or chiefly with them, but with principalities & powers, and spirituall wickednesse in high places, prescribeth this as a meanes to subdue and ouercome them. And Christ our Sauiour telleth his disciples,Ma [...] 17.21▪ Ephes. 6.1 [...] that this kind goeth not out but by prayer and fasting. If then it be able to cast him out with all his forces, it is more able to preuent iudgements threatned, or to remooue them when they are inflicted.
But against this point, many things are obiected; Obiect. 1 first it is said in general, that the prayers of many are fruitlesse: that they call vpon God, but can receiue no answer; To this I answer, [Page 603] Many make their prayers vnprofitable, [...]swer. because they pray amisse, Iam. 4.3. the fault is in themselues, not in God. Againe, albeit he doe not heare and helpe his seruants presently, yet he doth it, when the doing of it is better, both in respect of his owne glory and our owne good. He best knoweth the times and seasons which he keepeth in his owne power, Act. 1.7. Heb. 4.16. For this cause, hee would not by and by worke a miracle at the request of his mother, Ioh. 2.4.7. nor heare the Canaanitish woman at the first Mat. 15. but delayed her sundry times. Lastly, it falleth out oftentimes, that when the faithfull aske one thing, he granteth them another, fully equiualent to that and sometimes farre better; and thus hee heareth them, 2 Cor. 12.8, 9. Mat. 26.39. Paul prayed against a tentation, hee hath grace to withstand and resist it: Christ Iesus prayed to hand the cup of the Crosse remooued: he must drinke of it, but hee hath strength sufficient giuen him to ouercome it. God therfore heareth our prayers, when he giueth vs as good a blessing or a better, though we obtaine not the particular which we desire.
Obiect. 2 Againe, it may be said, Moses prayed that he might enter into the land of promise, and yet was not heard, Deut. 3.25. of which we spake before. [...]wer. I answer, he prayed after a sort against the expresse will of God, onely he was ignorant whether the threatning were conditionall. Besides, we cannot say that this was altogether friuolous and fruitlesse, because he obtained to see the Land, so that albeit he did not set foot in it, yet the Lord shewed him all the land to his great comfort, & strengthning of faith: so that in effect he said or else might say with Simeon, Luk. 2.29, 30. Lord now lettest thou thy seruant depart in peace, for mine eyes haue seene thy saluation.
Obiect. 3 Thirdly, we heard before, that Dauid prayed for the restoring of his child to health whē it was sicke, yet the child dyed, and he was not heard, [...]wer. 2 Sam. 12.16. Answer. He was not heard in that one particular: howbeit afterward God gaue him another sonne, another sonne by the same mother, another sonne that sate vpon his throne after him. Againe, God had mercy on the soule of the child, of which he was perswaded, because he saith, I shall go to him, but he shall not returne to me, 2 Sam. 12.23. so yt his prayer was an acceptable sacrifice to God, & a profitable sacrifice to himself
Obiect. 4 Lastly, it may be obiected, that God (who hath no greater to sweare by) sweareth by himselfe, that though Moses and Samuel stood before him, yet his mind would not be toward this people, Ier. 15.1. and though these three, Noah, Daniel and Iob were in the land, they should deliuer but their owne soules, &c. Eze. 14.14. they should deliuer neither sonnes nor daughters, [...]er. verse 16. I answer, this is nothing to the purpose, for heerein nothing is expresly affirmed, but the matter is onely supposed, as 1 Cor. 13.1, 2. Againe, it is said expresly, that they should deliuer their owne soules, and therefore we cannot say, that their prayer is without profit. Now let vs proceed to ye vses.
First, we may hence conclude, that great is the vse, vtility and necessity of prayer in the church, greater thē of the Sun in ye firmament. Vse 1 For what haue we left when God is offended and prouoked, but this? when this is rightly performed, it calleth in his wrath gone out against vs. Neuerthelesse, the Apostle requireth two things to make our prayers effectuall and of great profit toward vs: the one in respect of the person that prayeth, the other in respect of the prayer of the person. Touching the person of him that prayeth, if he desire to haue his prayer heard, hee must be iust & righteous; it is not the prayer of euery man whatsoeuer he be that auaileth much, but the prayer of a righteous man, that feareth God, that beleeueth in Christ, that serueth him in spirit and truth, and walkes before him in holinesse and righteousnesse of life; these are they whose praiers pierce the heauens, and preuaile much with the Almighty. This is taught in many places of the word, Psal. 34, 15, and 145, 19. 1 Pet. 3, 10. 1 Tim. 2, 8. Prou. 15, 29. The praiers of such, are like to Iacobs ladder which was set vpon the earth, and the top of it reached vp to heauen, Gen. 28, 12. so do the praiers of the faithfull, they are made on earth, but they reach vp to the clouds, nay to heauen, and come into the presence of God himselfe: our praiers ascend to him, and his graces descend to vs. On the other side, as the praiers of the righteous are most acceptable to God & profitable to vs, so the praiers of the wicked and vnrighteous are most abhominable.Prou. 15.8. and 21.27. and 28.9. Esay 1 11. and 66.3. Amos 5.22. Ier 6.20. and 7.22 Ezek. 8.18. Mich. 3.4. Ioh. 9.31. As the one sort are sweet in the nostrils of God, and ascend as incense, so the other are vnsauoury, and stinke worse then dung and mire in his sight. Wherefore let not the vngodly men perswade themselues of Gods fauor, or think he any whit regardeth the words of their mouthes: for such as incline their hearts to wickednesse, the Lord will neuer heare them. Againe, our praiers must be feruent & earnest, they must be kindled with a burning zeale against all coldnesse, they must flow from vnfained faith against all doubting and wauering,Luk. 11.6. and 18.3. and 21.36. Ephe. 6.18. 1 Thess. 5.17. Matth. 15.25, 26, 27, 28. they must be continued with great constancy and perseuerance against all wearinesse and giuing ouer before we haue obtained. As then hee that prayeth must be righteous, so must his prayer be feruent, if he will obtaine any thing at the hand of God.
Secondly, hence ariseth great comfort to Vse 2 the people of God that grone vnder affliction and are ready to sinke downe vnder an heauy burden. Let none of Gods seruants despaire of helpe, but hope in God, who hath left vs this as a plaster to heale all our wounds, or as a medicine to cure all our diseases. Hence it is, that the very infidels by light of nature and other superstitious persons haue confessed this truth, that haue not yeelded to the truth of [Page 604] God. The Marriners, that were ignorant of the true God, cryed vnto their gods, when the sea wrought and was tempestuous against them, Ion. 1.5. and the shipmaster stirred vp Ionah to pray to his God, if so be that God would thinke vpon them that they perish not, ver. 6. Pharaoh the king of Egypt, knew that the prayers of Moses and Aaron, the holy seruants of God, were very profitable and acceptable;Exod. 8.8. and 9.27 and 10.16, 17. therefore he sent for them and desired them to pray for him, when the plagues of God lay vpon him and his people. This also did Ieroboam, that wicked king that made Israel to sinne, know and vnderstand; for when his hand was dryed vp, which he thrust out to lay hold on the Prophet of God,1 King. 13.6. Ier. 42 2. Act. 8.24. hee desired him to pray that it might be restored. If these haue confessed ye benefit of prayer, how much more ought we? though there be an infinite distance betweene heauen and earth, between God and man, yet heareth he from his holy hil the supplications of his righteous seruants powred out before him. Affliction taketh away all comfort and ioy from the sonnes of men, that are vnregenerate: when they are pinched with pouerty, with famine, with misery and calamity,The behauiour of the wicked in time of affliction. they are quite out of heart, they distrust, they despaire, they fret & fume, they mutter and murmure against God. They haue no hearts to lift vp vnto him, neither can they runne to the throne of grace to find mercy in time of need, but doe oftentimes blaspheme the God of heauen, and repent not of the workes which they haue wickedly committed. They would faine haue some comfort in their sorrows, but they know not of whom to seeke it, or where they shall find it. Hence it is, that they runne to musicke and instruments of delight, to wine-tauernes, to strong drinke, to euil company, and some to witches and enchanters, which they call cunning men, and cunning women. But the seruants of God which haue learned better things,2 Cor. 1.3. know that God is the Father of all comfort and consolation, and therefore they fly vnto him by prayer, who is able to deliuer their soules from death, their eyes from teares, and their feete from falling, Psa. 56.12, 13. and 116.8. In troubles therefore, if wee call vpon him, we haue his promise (surer then the heauen) that he wil helpe vs and send vs a ioyfull deliuerance.
Vse 3 Lastly, let vs from hence be mooued to be diligent in this duty, and not to giue ouer till the God of blessing powre downe a blessing vpon vs. How heauy soeuer his hand be, and how long soeuer, in continuance yet if we can call vnto him, wee are safe.
Wofull were our condition, if we should cry and there were none to heare: but it is otherwise with vs, we doe not so soone call, as he is ready to answer. A poore silly lamb entangled in the bushes and brambles, if it can but bleat, the shepheard will quickely helpe it: so if we be the sheepe of Christ, and can call vnto him, the good shepheard of the sheepe will by and by heare vs: if we can lift vp our voyce to him that sitteth in the heauens, hee will soone free vs and deliuer vs out of our affliction. So long as we haue a mouth to speake, he hath eares to heare: and when the tongue cannot, if with the heart we can sigh to him, he vnderstandeth that language, and we shall be sure of helpe, as Abraham gaue ouer asking, before God gaue ouer answering, Gen. 18.32, 33.
15 Now if thou wilt kill all this people as one man, then the nations which haue heard the fame of thee will speake, saying,
16 Because the Lord was not able to bring this people into the land which he sware vnto them, therefore he hath slaine them, &c.
Now let vs come to consider the parts of the prayer as they lye in order. And first we may not thinke that we haue the whole praier which Moses vttered,We haue o [...] ly the substance of [...] prayer. and that he deliuered it in no moe words: for it appeareth by the abrupt beginning, ver. 13. that he had spoken somewhat before: but this is onely the substance of the prayer, and hath the chiefe reasons which he vsed. The first argument is very forcible and effectuall, and largely pressed vpon God, which sheweth that ye nations round about had heard of their deliuerance out of Egypt, the Canaanites had heard that God was among his people with his word, with his presence, with his authority, with his signes and miracles: if then God should deliuer them to death, these cursed nations would reuile the Name of God, and accuse him either of impotency or of tyranny: that by reason of his hatred toward thē, he would not, or of his weaknesse he could not bring them into the land of promise; whereupon he concludeth that it were far better for God, to free his name from such blasphemous reproches by sparing his people. Moses neuer once offereth to plead for pardon through any thing yt was to be found in the people themselues, he confesseth that there was matter enough in them to haue remoued them long agoe out of the world: but he lifteth vp his eies vnto heauen, and desireth God to looke vpon himselfe and to haue respect to his owne name, lest the infidels and idolaters shold take occasion by the destruction of the Israelites to blaspheme him.The fore [...] the reaso [...] that Mose [...] feth to [...] God to p [...] don the [...] How forcible this reason is, and how powerfully it pierced as I may say the eares, nay the heart of God, appeareth notably by the mouth and confession of God himselfe: I would make the remembrance of them to ceasse from among men, were it not that I feared the wrath of the enemy, lest their aduersaries shold behaue thē selues strangely, and should say, Our hand is high, & the Lord hath not done all this. What was it then that hindered him from putting out their name from vnder heauen? Not that they were not worthy to perish, but it would haue opened the mouthes of the infidels to scoffe at God whom they serued, and at his religion [Page 605] which they professed. They would haue said, Where is the God that hath maintained them so long? is he fallen asleepe? or is he in a farre iourney? [...]trine. or what ayleth he, that hee succoureth them no more? [...]eueth to mer [...] put him [...]ind of [...]wne [...]e and [...]. We learne from hence that it is a good plea to mooue the Lord to shew mercy, euen for his glory and his owne names sake, Iosh. 7.8, 9. Psal. 79.8, 9, 10. and 115.1. Dan. 9.19.
The reasons follow. God doth not bestow any thing to any other end then this, [...]son 1. be aimeth at this marke and hath respect to his own glory, both in giuing and forgiuing, Esay 48.9. Prou. 16.4. and therefore ought we also to set the same end before vs in prayer. The Lord in all his actions of mercy and iudgement hath euermore a speciall respect to the promoting of his honor, and the maintaining of his owne glory, Exod. 9.6. Rom. 9.17. Exod. 32.11, 12. Secondly, the seruants of God haue beene so farre carryed with a desire of promoting and preferring of it, as that they haue preferred it before their owne life, nay before their owne soule and saluation when they haue come in comparison together, [...]. 32.32. [...]. 9.3. as appeareth in Moses, and in Paul. Thirdly, Gods glory is most deare to himselfe: if then we will bee his children, tender & deare vnto him, we must follow his example, we must prize that at the highest rate which he prizeth aboue all, we must loue that which he loueth,48.11. and that ought to bee most deare vnto vs which is most deare to him.
Ʋse 1 The vses. This reproueth the most part of the world, who neuer set this marke before them to ayme at, nor intend the glory of God in their prayers, but the fulfilling of their own wils and desires, and the satisfying of their owne gaine and profit. It is nothing precious vnto them, but lesse regarded then their owne names. Euery man naturally regardeth himself and magnifieth his owne name, but the name of God neuer goeth neere them. Ioshua hath relation to such a point as this, when he saith, speaking of the Canaanites and all that inhabited the land, [...].9. They shall cut out our name from the earth, and what wilt thou doe vnto thy great name? Salomon teacheth in the Prouerbes, that a good name is rather to be chosen, [...].1. then great riches, and louing fauour rather then siluer and gold, [...] 2. & it is better then a precious oyntment; but if we speake of the Name of God, which is glorious and fearefull, Deu. 28.38. it ought to be more deare vnto vs then all the siluer & gold, then all the Iewels & precious stones wc worldlings make their heauen and happines.
Ʋse 2 Secondly, let vs in all distresses and troubles be comforted with this consideration, that he will respect his owne glory, and therefore the good of his Church. For the preseruation of the Church, and the aduancement of Gods glory are ioyned together. He will neuer forsake those yt are his, in prosperity or in aduersity: because if he should any way faile of his promises, he should lose much of his own glory, which is vnpossible. The Church shall neuer sinke vnder the burden that lyeth sore vpon it It is like the bush that burned, which Moses saw in the wildernesse while he fed the sheepe of Iethro his father in law, it flamed but it consumed not: whereby God declared the low ebbe of the church into wc it was brought, distressed in Egypt, but it should not be destroyed; he that dwelled in the bush preserued the same, Deu. 33.16. If then the glory of God shall neuer faile, the gates of hell cannot preuaile against the Church.
Lastly, we must giue no occasion of causing Ʋse 3 the name of God which is holy in it selfe, to be blasphemed. Let vs be no means to make it euill spoken off, but labour by all means to be instruments of setting it forth. Blessed are such as any way aduance it. Euery one should aime at it, high and low, rich and poore, master and seruant, husband and wife.Matth. 5.16. 1 Tim. 6.1. Tit. 2.5. Phil 2.15. Iosh. 15.8. 2 Sam. 12.14. Rom. 2.24. Verse 17. Verse 18. Euery one may gaine some glory to God, how meane soeuer his place, how simple soeuer his calling be. The Apostle chargeth the Iewes, that through thē the Name of God was blasphemed, because they had the law and made boast of God, they knew his wil and were instructed in the word. For as wicked children doe dishonour and discredit their parents, 1 Sam. 8.3. so it turneth after a sort to Gods discredit in the world, when they which are called the children of God, and named by the name of Christ, doe liue vnworthily so high and holy a calling. There is none that liueth in the Church, albeit in the poorest and lowest calling, but if hee professe Christ, and walke not according to his profession, he causeth the Name of God to be euill spoken off: the seruant that hath the meanest office, if he will be thought religious and haue the Gospel in his mouth, and do not performe the duties of his calling with great care and a good conscience, hee causeth the Name of God and his doctrine to be blasphemed, 1 Tim. 6.1. The higher & more eminent any mans place is, the more scandal he giueth and the greater occasion of greefe to the godly, of hardning to the wicked, and of dishonor to God. Let a man be as prophane as may be, that neither feareth God, nor reuerenceth man, let him liue in the grossest sinnes that can be committed or named; let him bee an open blasphemer, a contemner of the word, a prophaner of the Sabboth an abuser of the Sacraments and of all good things, there is commonly no great matter made of it, he is neither reproched, no reproued. But let one that professeth religion bee suddenly ouertaken thorough infirmity in any sinne or purpose of sin, not onely he is taunted and traduced by the prophane multitude, but the truth of God and the profession of the trueth, nay the God of truth is euill spoken off, dishonoured and blasphemed. These things ought to goe neere vs, euen to the heart, and to make vs watchfull ouer our wayes: seeing wee haue those that watch ouer vs, to see if they can haue ought whereof to accuse vs.
17 And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying,
18 The Lord is long suffering and of great mercy, forgiuing iniquity and transgression, and by no meanes clearing the guilty, &c.
In these words we haue the second reason drawen from the consideration of the nature or being of God, which is seene by shewing mercy and iudgement, both which are in his hand, mercy to his owne people, iudgement to his enemies. This description is taken out of the booke of Exodus, chap. 34.6. very comfortable to afflicted and distressed consciences. So Ionah 4.2. first he is said to be long suffering; then, of great mercy, and thirdly forgiuing iniquity and transgression. If any aske. Is he onely mercifull? is he not also iust? The answer is, he wil by no meanes cleare the guilty, but will visite the iniquity of the fathers vpon the children. But of this latter clause we shall speake afterward, verse 33.34. Out of the former, Doctrine. God is of great patience and much long sufferance. note, that it is the property of God to be alwayes of great patience, much gentlenesse, and long-sufferance. Hee is of a forbearing nature, and slow to anger, expecting many dayes the conuersion, repentance, and recouery of sinners, Esay 65.2. Ier. 35.15. and 25.5. Matth. 23.37. We haue many examples hereof in the word of God, Gen. 6.3. 1 Pet. 3.20. The long suffering of God waited in the dayes of Noah while the Arke was a preparing. So Luke 13.6. 7, 8, 9. 2 Chro. 36.15. We haue all experience of this point.
Reason 1 The reasons: first he knoweth our weakenesse, our corruption and inclination to euill, he knoweth whereof we are made, he remembreth that we are but dust, Esay 57.16, Psalm. 103.14. yea, as a wind that passeth away, and commeth not againe, Psal. 78.38.39. no better then vanity, yea, lighter altogether then vanity, Psal. 62.9.
Secondly, his nature is to be mercifull & full of compassion, 2 Chron. 36.15.
Thirdly, the sinnes of the wicked are not yet full, they haue not yet filled vp the measure of them, Gen. 15.16.
Lastly, he is not willing that any should perish, but that all should come to repentance, and therefore he is not slacke concerning his promise, but is long suffering to vs ward, 2. Pet. 3.9.
Obiection Before wee come to the vses of this doctrine, we must remoue a few obiections that seeme to make against this point. And first, how can God bee said to be very patient and to suffer long, seeing his iudgements are often said to come suddenly & speedily as a whirlewind and a tempest? and when they shall say, peace and safety, his comming shall be as the comming of a theefe in the night, or as trauell vpon a woman with child, 1 Thess. 5.2.3. Answer. I answer, to be long before he come, and to be swift when once he commeth, are not opposite or contrary the one to the other. He waiteth a long time, but when the dayes of his patience are expired, then suddenly destruction commeth. He giueth warning after warning, and will doe nothing but hee reuealeth the same to his seruants the Prophets, Amos 3.7. Dan. 9.5.6. but when his patience is abused and contemned, then he commeth swiftly and stayeth not. The Apostle Peter speaking of the second comming of Christ to iudgment ioyneth both these together, and sheweth how and wherefore he is both long in comming, and yet swift in comming; hee forbeareth because he is patient, and hee commeth suddenly in his glory because he is iust, 2 Pet. 3.9, 10. first hee saith, that God is long suffering, not willing that any should perish: then he addeth, the day of the Lord will come as a theefe in the night. Thus we see how he suffereth patiently, and yet withall how he cometh suddenly.
Secondly, Obiect. the question may be asked whether the Ministers should forbeare or abstaine from threatning and denouncing of Gods iudgements against the vngodly, seeing God is gentle and mercifull, slow to anger and of great kindnesse? whereby they shall terrifie men without cause, and make themselues lyars. I answer, Answer. it is true that Ionah the Prophet was discouraged vpon this ground and consideration, from threatning destruction against Nineueh. Though he were sent against the citie with heauy tidings, yet he consulted with flesh and blood, & fled to Tarshish from the presence of the Lord, Ion. 1.3. because hee knew that God was a gracious God and mercifull, repenting him of the euil, chap. 4.2. But this was his infirmity, and therefore he is reprooued, ver. 10.11. Wherefore it belongeth to all faithfull Ministers of God as a part of their function, howsoeuer the iudgements of God be differred and their Sermons derided, to open their mouthes boldly, and to reprooue sinne earnestly, that they may thereby deliuer their owne soules and saue the people that heare them, 2 Tim. 4.2.
Thirdly, it may be asked, Obiect. whether it be lawfull for the godly to craue of God to be patient and long-suffering, to beare with the vngodly and vessels of wrath? especially considering the praier of Ieremy, chap. 15.15. Lord, remember me and visite mee, and reuenge mee of my persecuters, &c. The prayer of Moses and of Ieremy seeme to be contrary. Answer. Answer. The prayer of Ieremy is speciall and extraordinary, and containeth no generall rule and direction for the Church. He spake this as a Prophet, not as a priuate man, for hee foretold to his persecuters the vengeance and wrath of God certainely to fall vpon them; the generall rule belonging vnto all, is set downe by Christ, Matth. 5 44. To pray for our enemies and them that hate vs.
Lastly, it may be demaunded, Obiect whether the publishing and preaching of the doctrine of [Page 607] Gods patience and forbearing be not dangerous and hurtfull, as seeming to tend to leade men into sinne, and minister occasion of hardening the heart, and delaying of repentance. I answer, [...]ct. from Gods delaying of his iudgements wee may not conclude the delaying of our repentance. True it is, the vngodly abuse this doctrine to licentiousnesse, Rom. 2.4.5. as they do also other doctrines and the Scriptures themselues, to their owne perdition: the prouidence of God to idlenesse, the predestination of God to wickednesse, the mercy of God to prophanenesse, the grace of God to wantonnesse, iustification by faith to carelesnesse of good workes, yea Christ himselfe to be a stumbling blocke and a stone of offence. Notwithstanding we must vse the doctrine of Gods patience to our comfort and to bring vs thereby to repentance.
Vse 1 Now we come to the vses of this doctrine which are many, seruing for instruction, reprehension, consolation, and exhortation. First of all, it serueth for our knowledge and instruction, and teacheth vs what a good God wee serue and worship, such a one as willeth not and wisheth not the death of a sinner: such a one as is gentle and gracious, mercifull, and pitifull, Psal. 145.8, 9. Ezek. 18.23. and 33.11. Againe, this teacheth vs what is the cause that God spareth so long both his and the Churches enemies, to wit, because he is patient. Thus doth the Prophet tell the Israelites the cause why ye Lord had spared ye Assyrians so long, Nah. 1.3. We see how prophane many are, blasphemers of Gods Name, prophaners of his Sabboth, despisers of the word, haters of good men; iniquity aboundeth euery where. We might wonder that such liue vpon the face of the earth, and wherefore they are spared, but that he is a God of patience and long suffring, or they could not continue. Is not the earth filled with cruelty & oppression, as it was with the old world, that was destroyed with an vniuersall Flood? Doth not pride, fulnesse of bread, aboundance of idlenesse, and contempt of the poore abound, as in Sodome and Gomorrha which was destroyed with fire and brimstone from heauen? Ezek. 16.49. So Gen. 19.24. How then could our cities and houses stand and continue, if GOD were not very patient?
Vse 2 Secondly, it serueth for reprehension. For it conuinceth those that scoffe at his threatenings, because God a long time descrieth his iudgements against the vngodly. Hence it is, that they iudge them, & perswade themselues of them, to be no better then Scar-crowes, and therefore to bee vaine and not to bee feared. Such persons doth the Apostle Peter describe, that mocke at the second comming of Christ, which shal come as a snare vpon all them that dwell vpon the face of the whole earth, Luke 21.35. 2 Pet 3.1, 2. Ezek. 12.27, 28. Againe, it meeteth with such as abuse Gods patience to harden their hearts in sinne. The more God spareth vs, and the longer he waiteth, the more insolent and vntoward the greatest sort doe grow, abusing the lenity and long suffering of God presuming and waxing bold to offend, because he doth not speedily punish, Eccle. 8.11 Nehe. 9.17. sinne is increased by this meanes: for the more he suffereth the greater is our sinne.
Thirdly, this serueth for comfort and consolation. Vse 3 It lifteth vp perplexed and disquieted consciences for their sinnes, trembling vnder Gods hand as the child vnder the rod, and fearing to be consumed in his wrath. Let no man despaire or be out of hope, for this is his nature, he is long suffering, Exod. 34. This is vttered to Moses to comfort him, who feared the vtter subuersion and destruction of Israel for their idolatry in worshipping the golden calfe, Exod. 32.2. Psal. 103.8, 9. Againe, it serueth to worke confidence and assurance of faith and mercy in the hearts of the godly, that if they pray vnto him, and desire to haue his anger remoued, he will be appeased toward them and spare them as we see in this place how Moses vseth these words to the same purpose. Lastly, it comforteth the Church against the wickednesse and cruelty of her persecuters: they sticke not oftentimes to shed innocent blood, and God seemeth for a time to hold his peace, and nothing at all to regard either what the enemies doe, or what his children suffer, for he sendeth downe no punishment vpon them. Notwithstanding, we must not imagine that God hath forgotten vs in our miseries, as if he had shut vp his kindnesse in displeasure, but he is patient euen toward them, he best knoweth his times and seasons for iustice and iudgement, as he doth for mercy and compassion. When the time of his patience is runne out, then will his time of iustice clearely appeare. Thus doth Dauid comfort himselfe, a man that had experience of many sorrowes, Ps. 86.14, 15. O God, the proud are risen against me, and the assemblies of violent men haue sought after my soule, and haue not set thee before them: but thou, O God, art a God full of compassion and gracious, long suffering and plenteous in mercy and truth.
Lastly, sundry exhortations arise from Vse 4 hence to sundry good duties, which I will only point out; first, it serueth to mooue vs to breake out into the praise of God. Our sinnes deserue suddenly to be swept away, the measure of them is exceeding great. It is his great mercy that we are not vtterly confounded & consumed, Psal. 130.3 4. Secondly, we must be patient toward our brethren, Col. 3.12, 13. Ephe 4.32. Let vs dea [...]e with our brethren, as we see God hath dealt with vs. If we be hasty to reuenge, let vs take heed, lest we kindle the wrath of God against our selues, Matthew 6. verse 15.
Lastly, it is our dutie to repent of our sinnes while we haue time, and to seeke the Lord while he is neere, Rom. 2.4. Ioel 2.3.
Heere we haue the third and last argument of the prayer to mooue the Lord to pardon them, wherein he putteth the Lord in mind of his workes of mercy, and thereupon is bold to pray for the continuall course of more mercy, Pardon this people, as thou hast forgiuen them from Egypt vntill now. Doctrine. The doctrine. All the benefites and blessings that we receiue in this life,All the blessings present giue assurance of more blessings to come are such as giue vs hope and assurance, that we shall receiue more blessings and mercies from God; So then the point to be considered is this, that mercies present assure more mercies to come vpon the faithfull, as Psal. 77.5. Iosh. 10.25. 1 Sam. 17.34, 35, 36, 37.
Reason 1.The reasons. A promise in part performed is a good assurance that the rest also shall be performed. So then if God haue giuen to a man any blessing in part, it shall be an assurance vnto him, that he shall also receiue more from God. Euery gift of God is as a pawne or gage laid vp and left with vs; for when hee bestoweth any blessing, he giueth vs earnest to assure vs of moe that shall follow, and of a greater measure of the same gift, 2 Cor. 1.22. and 5.5. Ephes. 1.14. Secondly, deedes are much more effectuall and powerfull then words. Albeit the word of God be sure whatsoeuer he hath spoken, yet we lay better hold vpon his workes. Men are not so much afraid of Gods threatnings to come, as when they see and feele his iudgements present vpon themselues and others: so is it in this case; for though the promises of God bee good payment, because he hath promised yt cannot lie, Tit. 1.2. yet we are not so easily drawne to beleeue them, made by wordes onely, as when we find them in part performed vnto vs; then we conceiue vndoubted and assured hope to receiue the rest also, because he doth thereby as it were enter paiment of a debt, I meane a debt by promise on his part, not by any desert on our part.
Ʋse 1 The vses follow. First, this teacheth euery man, that be ought to obserue and keepe in mind the benefits and mercies of God both vpon himselfe and other: how God from time to time hath blessed him, that so he may haue comfort in time of need. For this is the cause why so many despaire and haue no comfort at all when the iudgements of God are vpon them, they forget Gods goodnesse, and neuer cast their eyes backe to the times past, nor remember the former benefits and comforts which they haue receiued from God, and so are wholly destitute of comfort, and remaine without hope to receiue any moe mercies frō him. When Moses prayed vnto God to shew him this mercy, that he might enter into the land of promise, he beseecheth the Lord after this manner, O Lord God, thou hast begun to shew vnto thy seruant thy greatnes and thy mighty hand, I pray thee therefore let mee goe ouer and see the good land that is beyond Iordan, Deuter. 3.24. Whereby wee see, he considereth how God had dealt with him in former times, and maketh that a motiue to stirre vp his faith for the time to come, to hope for, and to desire the continuance thereof.
Secondly, this teacheth all of vs, whereupon Ʋse 2 we ought in our wants and necessities to stay our selues and looke for comfort: surely in the remembrance of Gods former promises. There we shall be sure to finde comfort, if we thinke vpon them. For they are as sure pledges to vs, that we shall afterward receiue moe also. And let vs labour to rest vpon God because he hath giuen vs many blessings and mercies in former times, so that we need not feare for the time to come, but that wee shall also receiue more at his hands, who giueth liberally one blessing after another, Iam. 1.5. Forasmuch as he is God for the time to come, as well as for the time past, and all his gifts and calling are without repentance, Rom. 11, 29.
Thirdly, this should mooue vs earnestly to Ʋse 3 labour for the first grace, and neuer to giue rest to our selues vntill we feele an addition and encrease of the second and third grace in our hearts, and to multiply them one after another, that they may dwell in vs plentifully, and make vs fruitfull in all holy conuersation. If we haue the first grace in our hearts, and be carefull to vse the same well, it is as seed sown in good ground, it will bring forth a wonderfull encrease, and a notable haruest in the end. Paul would haue Timothy to stirre vp the gift that was in him, 1 Tim. 1.6. If wee bee once in Christ, he will purge vs more and more, that we shall bring forth more fruit, Ioh. 15.8.
Lastly, obserue that this is a priuiledge belonging Ʋse 4 onely to the faithfull, that they shall haue the mercy and fauour of God continued vnto them. The blessings that God bestoweth vpon the wicked doe serue to make them without excuse, and are as seales of condemnation: they are not assurances vnto them that they shall haue moe bestowed vpon them, he hath made no such promise vnto them, neither can they gather any hope to haue any farther encrease of the same, or any addition of new blessings. Albeit it be so with the godly, yt former blessings of God are pledges of more, yet it is not so with the vngodly, 2 Sam. 7, 17. Iudg. 10 12, 13. Eccle. 8.12, 13. Esay 65.20. He tooke away his mercy from Saul, but hee would neuer doe it from Dauid: he deliuered the vnthankefull and rebellious Israelites out of the hands of their enemies, but he threateneth that he will deliuer them no more. The euill seruant hath his talent taken from him, and neuer restored vnto him againe: and therupon Christ deliuereth the manner of Gods dealing as well toward the faithful, as the vnfaithfull, Matth. 25.29. Ʋnto euery one that [Page 609] hath shall be giuen, and he shall haue aboundance: but from him that hath not, shall be taken away euen that which he hath. For they doe abuse his mercies, and neuer make any good vse of them: how then should they bee continued vnto them? nay, how should they not be depriued of them? They become much more sinfull and grow worse and worse by his blessings: God requireth the more of them, but they performe the lesse duty vnto him. It is therefore a vaine hope and a meere presumption for such to thinke to haue his goodnesse continued; rather they may conclude, that God will take them away suddenly, and bestow them no longer vpon them, except they turne from their euill wayes.
20 And the Lord said, I haue pardoned, according to thy word.
21 But as truely as I liue, all the earth shall be filled with the glory of the Lord.
23 Because all these men which haue seene my glory, and my miracles which I did in Egypt & in the wildernesse, and haue tempted me now these ten times, and haue not hearkened vnto my voyce:
23 Surely they shall not see the Land, &c.
24 But my seruant Caleb, &c.
We haue in these words the effect of the prayer of Moses, and the answer that God giueth vnto him. The summe whereof is this, that the fathers should die in the wildernesse, because, though they had seene his glory and miracles in Egypt and in the wildernesse, yet they tempted him ten times, that is, not once nor twice, but oftentimes, a certaine number put for an vncertaine, as Gen. 31.41. Iob. 19.3. Dan. 7.10. and therefore they should be all destroied, excepting Caleb the seruant of God. If any aske the question why Ioshua is not expressed, [...]ction and wherefore his name is concealed? I answer, [...]er. because the Lord pronounced the former sentence concerning the people that were in their tents; but Ioshua (that attended vpon Moses) was present with Moses and Aaron before the dore of the Tabernacle of the Congregation, therefore the iudgement denounced against the people that abode in their tents no way touched him. Caleb was with the people, so that it behoued him (who had spoken the truth of the land) to be excepted; Ioshua was not, and therefore there was no need to haue him exempted from them, who was not among them. For being with Moses and Aaron, he is accounted in their number. Secondly, they are commanded to returne backe againe into the wildernesse by the way of the red sea, verse 25 when they were now come to the borders of Canaan; which they could not heare without great greefe and anguish of minde. Before they wept without cause, verse 1. Now they haue cause to weepe for this heauy iudgement. Thirdly, their children shold beare the burdē of their fathers sin & wander in the wildernes forty yeres, howbeit in the end they should enter into the land. Fourthly, the Spies themselues that had searched the land, which were the authors of all this mutiny, and had brought vp an euill report of the land, were smitten with a fearefull plague, & dyed suddenly by the hand of God. Heere we may obserue in these words, that God heareth the prayer of Moses and pardoneth the people according to his prayer, so that the Lord heareth the prayers of the faithfull according to his promise. Secondly, Gods iudgements are tempered with mercy. Thirdly, such as haue receiued the greatest mercies and become vnthankfull and disobedient,Matth. 11.20.21, 22, 23, 24. Luke 12.47. are the greatest sinners, and shal receiue the greatest iudgement. Fourthly, in excepting Caleb and Ioshua from the common destruction, it appeareth that God is a iust & righteous God, who as he doth not account the wicked innocent, so he will not account the innocent to be wicked.
The Popish teachers alledge this example to prooue that God pardoneth sinne,Popish doct [...]ine touching the pardon of sin, and the retaining of the punishment. and yet punisheth the sinner, & that the same punishment so inflicted is a satisfaction to God for their sinne, and that the eternall punishment due to this people was pardoned at y• request of Moses. If this were true, then all this people were beleeuers and had true faith in the Messiah, which is a bold assertion without all shew of reason, and likelihood of trueth; It may probably and charitably be thought, that some of them were beleeuers and repented, to them these were chastisements. The like may be said of Moses and Aaron and of Dauid, of which, they were shut out of the land of promise, and he was punished by the death of his child, and in other his children and house; not thereby to satisfie God by bearing part of the temporall punishment belonging to their sin, but that Moses and Aaron might learne together with all the people, to put their trust in Gods promises made vnto them, and to waite on him with patience. The end therefore was not Gods satisfaction but their owne reformation and the peoples instruction. And Dauid had many punishments, that the mouths of the heathen might thereby be stopped, who were likely to blaspheme God because of his sinne. The truth is, before forgiuenesse, such iudgements are punishments of sinne, but after forgiuenesse obtained,August. de pecc [...]t. merit. & remis lib 2. cap. 34. Origen in Gen. hom. 16. they are the fights and exercises of the iust. This is the difference betweene the afflictions of the faithfull, and of the vnfaithful; that which is to the iust, the exercise of vertue, is to the vniust the punishment of sinne. That which is laid vpon vs after forgiuenesse in Christ, is onely in respect of the time to come, to weaken and weare away the power of sinne, and in death vtterly to destroy it. If any obiect, that death is the wages of sinne, and that yet it continueth after forgiuenesse: I answer, it is so indeed, original [...]y [Page 610] and naturally: but to the faithfull it hath lost his sting; the poison of it is taken away and turned into a medicine, and is made the way to life and saluation.Bern. in Cant. Serm. 26. That which was the gate of hell is made an entry to the kingdome of heauen. Thus we see, that the Popish satisfaction is weakely grounded, and the gainefull fire of purgatory standing vpon the rotten and ruinous pillar of satifaction is vtterly quenched, that though the Iesuites and their instruments labor to blow the bellows to kindle it againe, yet they are not able to put any sparke of heat into it.When the sinne is forgiuen, the punishment is also remitted. For this is a certain doctrine, that when God pardoneth sinne, he also remitteth the punishment. For first, the fault & the punishment are relatiues which stand together and fall together: admit of the one, you yeeld the other: take away the one, you ouerthrow the other. Againe, when God doth not remit the fault, he doth retaine the punishment, & who can deny this? therfore on the contrary, when he forgiueth the fault, he doth not retaine the punishment. The fault is a greater matter then the punishment: if then God forgiue the fault which is the greater, it may not seeme strange that he should forgiue that which is lesser, and onely depending vpon the fault. Besides, when once a debt is discharged, it were extreme wrong and iniustice to require the payment thereof againe: but sinnes are debts, Matth. 6.12. The obligation standing against vs is cancelled, and the creditour is fully satisfied, how then should we feare any arrest or imprisonment? who shall sue vs, or who can lay any thing to our charge? In a ciuill court, he were a very corrupt iudge, who hauing acquitted & cleared a man that stood as guilty, from al offence, would notwithstanding giue sentence that he shold be executed: for this were as much as to pardon the theft, and to hang the theefe. They that are iustified by faith, are at peace with God, Rom. 5.1. and there is no condemnation to them that are in Christ Iesus, Rom. 8.1. When God forgiueth the sinnes and transgressions of the penitent, he remembreth them no more, Ier. 31.34. hee blotteth them out of his sight, he setteth them as farre from vs, as the East is from the West, Psal. 103, he scattereth them as a cloud, and casteth them into the bottom of the Sea,The meaning of the words. Mic. 7.19. But touching the pardon mentioned in this place, the answer of God is to be referred to the prayer of Moses, & is proportioned out according to his request. He desired, that God would not vtterly root out that whole people as one man, according as he had threatned: his prayer is granted, and God declareth that hee had pardoned them, not absolutely, but according to his word: he requested they might not vtterly be destroyed, he receiueth answer, they shall not vtterly be destroyed. And concerning satisfaction to God for our sinnes by our selues, it is more then we are able to make it cost more to redeeme a soule and to pay a price sufficient for it. For to satisfie is to yeeld a sufficient recompence to God for the transgressions yt we haue committed against him. This Christ our redeemer is onely able to doe, and his satifaction is all sufficient. Obiect. But they tel vs that mans satisfaction is not a supplying of any want in Christs satisfaction, Answer. but an applycation of it to vs. A most foolish and witlesse conceit. For when a man hath a medicine fully sufficient and auaileable for the curing and healing of a wound, what needeth another medicine for the healing the same wound, which he must apply and lay to the former medicine to make it good? is not this applycation needlesse? And if a surety (vndertaking for vs) hath discharged our debts, it is very ridiculous to suppose that we must pay the debt againe, that so our sureties payment may stand in effect. We reade of the satisfaction yt Christ hath made, and we beleeue it: but of a satisfaction applying his satisfaction, we reade not and therfore we beleeue not; which is no better then a cloake to couer their shame, and soundeth harsh to the eare of reason it selfe.
But to passe ouer these things, let vs consider the sentence pronounced against these men, that all of them should die in the wildernes, as they had all broken out into open wickednesse. The doctrine,Doctrin [...] sinne generally entertained, bringeth a generall destruction:Where [...] is genera [...] entertain [...] it bringe [...] a genera [...] destructi [...] Gen. 6.5. [...] 7.17. and 20 and 15 24 25. De [...] 9.4. Iosh. [...] 21. Hos, 4. 3. Ze. 1.1 [...] when it is once come to the height in the maner and measure, it causeth destruction to come vpon such persons, The reasons follow.
This is agreeable to the course of Gods iustice, that his iudgements may be answerable to the sinne. A generall sinne deserueth a general plague. Secondly, as sinnes are resembled to sicknesses, so punishments are to medicines which must be fitted to the diseases, and not to a part thereof.Reas. 1, Now if vniuersall and spreading sins should not haue vniuersall & spreading iudgments brought vpon them, the plaster should be lesse then the wound, & the remedy much weaker then the disease. The vses remaine.
First, seeing God giueth sentence to bring Vse 1 desolation vpon this people for their common sinnes, we haue great cause to feare, that the day of our desolation and iudgement cannot be farre off. For seeing it hath beene already prooued, that we are growne a cold and carelesse people, a lukewarme Church, neither hote nor cold, seeing wee are growne to the height of wickednesse,Deut. 19 and haue added sinne to sinne, as it were drunkennesse vnto thirst, what can be expected in the next place, but yt destruction be brought vpon vs? If God haue destroyed other nations, and rooted them out for the same sinnes that are found among vs, what can be expected by vs, but that wee hauing the same weight of sinnes should also haue the same weight of iudgement? He hath made vs already to drink of many iudgments, onely this remaineth that as yet we haue not dranke the dregges; we haue not yet tasted of vtter desolation. No nation hath brought [Page 611] forth worse fruits, or shewed lesse thankefulnesse. We haue iust occasion therfore to feare, that the day of Gods visitation cannot be far off by the course of iustice, and doubtlesse it is the nearer, because we are growne sottish and sencelesse, and haue put all feare thereof from vs. The land is generally full of retchlesnesse and security; and this addeth to our sinne, so that we may say, as it is, Ier. 6.28, 29, 30. They are all greeuous reuolters, walking with slanders: [...] 9.28. they are brasse and yron, they are all corrupt, &c. Thus was it with the Sodomits immediately before their destruction, the Sunne was risen vpon the earth, they thought there had beene a faire day comming, but it was a day of wrath, a day of trouble and distresse, for the Lord rained down fire and brimstone vpon them, and all the wicked were as stubble. So it was also in the dayes of Noah, and so it shall be in the end of the world.
Vse Secondly, it teacheth vs, who are the greatest enemies to a state, to a nation, to a kingdome, to a land, to a people, to our townes and cities, & to our families; euen they that are the greatest sinners. These are they that bring those dayes of desolation, the dayes of darkenesse and gloominesse, the dayes of wastnesse and confusion, to wit, such as sinne with an high hand, that are obstinate and hardhearted and setled to continue in the dregs of them. When Ierusalem was besieged by Nebuchadnezzar king of Babylon, Ier. 32.4. who were the chiefe enemies of the citie and kingdome? doubtlesse, not so much the Babylonians and their army, as the citizens themselues; they were such as lodged within, not they that lay without, 2 Chron. 36.16. Dan. 9.10, 11. Nehe. 13.17, 18. [...] it is [...]eake [...]nd wa [...] citie. The strongest enemies were in the heart of the citie, and they were they that did weaken it. It is sinne that openeth the gates, and throweth downe the walles, and letteth in the enemie, and maketh hauocke of all. The sin of Achan made Israel to turne their backes to their enemies, Iosh. 7.8. according to the threatning, Deut. 28.15.25. The contempt of the word, prophaning of the Sabbaths, whordome, drunkennesse, couetousnesse, and oppression doe sharpen the swords of enemies, and giue them assured hope of victory, Hab. 1.3, 4, 5, 6. If we sin against God with an high hand, and breake out into all enormities, it is in vaine to trust in our fenced cities and multitudes of men. If our armies be neuer so strong, if our cities were neuer so sure blocked, if we had walles flanked with barracadoes and other fortifications, that we feared not to haue them surprized by scalado; yet if sin be suffered and fostered within, it weakeneth all our force, it maketh frustrate all our deuises, it throweth our castles and citadels downe to the ground, it filleth vp the trenches, and maketh the way easy to batter our walles and to breake in pieces the towres thereof. Sinne is as a Cannon that beareth all before it, and where it beareth sway, an hundred wals cannot keepe out the enemy.Plaut. in Persa. And this the heathen knew and confessed. But where Religion is entertained, and godlinesse flourisheth, there the citie is notably garded, Deu. 4.6. and 28.1.7.
Lastly, such as haue any loue to their countrey, Vse 3 and would haue the people freed from destruction, and continue in peace and quietnesse, let them shew it by their loue to the Lord and his Law, and by seeking to bee at peace with him. If we be reconciled vnto him, that he hath no controuersie against vs, he wil make euen our enemies to bee at peace with him. This serueth to admonish vs all to take heede, lest we adde sinne vnto sinne. We account him an enemy, and that iustly that conspireth and combineth with another to open the gates vnto him, and to bring him in to destroy the citie and people: such an enemie is sinne, it taketh part with our enemies, and they both ioyne together, and tend both to one end, to wit, to ouerthrew our peace and safty. Stay therfore the course of sinne, that it grow not to haue the vpper hand. Seeke not to be acquainted with it, be not any meanes to spred it farther, and to conuey it from one to another. Marke then from this consideration, who are indeed and in trueth the best Citizens, and best townesmen in places where they liue. Not alwaies the richest, not alwaies the noblest, not alwayes the strongest, not alwayes the most politicke. The best citizen is the godly man: the best townesman is the man that feareth GOD, and walketh in his wayes. Such are the chariots and horsemen of the kingdome. They are the strength of the land that are strong in the Lord. On the contrary side, the worst citizens are the vngodly, who pull it downe as it were with their owne hands. What hath beene the ruine and ouerthrow of the most famous kingdomes in the world? and what hath turned the noblest Cities into dust? what hath brought infinite calamities of famine, of the sword, of the pestilence, of fire, of slauery, and such like, but the impiety of men? so that the Lord hath beene compelled to reuenge himself of the very places which they possessed, of the wals and buildings, yea of the cattell and beasts that fedde thereupon. Stand fast therefore in the most holy faith, and let not sinne enter: for when it commeth, it layeth all waste: from this commeth the ruines of countreyes, of cities, of houses, and of particular persons.
26 And the Lord spake vnto Moses, and vnto Aaron, saying,
27 How long shall I beare with this euill congregation which murmure against mee? I haue heard the murmurings of the children of Israel which they murmure against me.
28 Say vnto them, As truely as I liue, saith the Lord, I will surely do vnto you, euen as ye haue spoken in mine eares.
The Lord as a iust Iudge proceedeth to giue sentence against these wicked men whose destruction was concluded. They had gone backe from their obedience, God charged them to goe backe againe toward the red sea, so that they were forty yeeres before any of that people came into the land, which might haue beene possessed in forty dayes. This sentence pronounced by the mouth of God, is either generall against the whole multitude, or speciall against the first contriuers and principall authours of this rebellion. The generall punishment is concerning themselues or their children.
Touching themselues as they had spospoken, so the Lord would doe, they should not come into the land, their carcasses should fall in the wildernesse; and touching their children, they should wander in the wildernesse forty yeares. The fathers themselues had murmured against Moses and Aaron, verse 2. this doth God account as chiefly done against himselfe, You haue murmured against me. He accounteth the disobedience shewed to the Ministers that bring the word, as a disobedience against himselfe the authour of the word, as Luk. 10.16. to teach vs to submit our selues to Gods holy word, albeit it be deliuered to vs by man, Doctrine. like vnto our selues. The doctrine, when once the Ministers of God are no longer regarded,When the Ministers of God are not regarded, God taketh the matter into his owne hand. when they cry early and late, and we stop our eares, God himselfe taketh the matter into his owne hand. When God sent Noah to preach repentance to the old world, and they repented not, he commeth against them to their destruction, Gen. 6.1, 4. Come thou and all thine house into the Arke, for yet seuen daies, and I will cause it to raine, vpon the earth forty dayes and forty nights, and euery liuing substance that I haue made, will I destroy from off the face of the earth. So 2. Chro. 36.15, 16. Ierem. 7.13, 14. and 14.15, 16. Zach. 7.11, 12. This is the course of the Lords dealing: first hee preacheth by his Ministers, then he punisheth with his iudgements. The reasons.
Reason 1 First because the word offered and brought vnto vs, being contemned, they shew contempt against God himselfe, and in despising his word, they despise the Lord himselfe, Ioh. 13.20. and therefore no maruell, if he be constrained to take the matter into his own hand, and to deale with them himself, that they may know what he can doe, who regard not what his seruants speake.
Reason 2 Secondly, God loueth those that are his owne, and he is entred into a couenant with them, and cannot but continue his loue vnto them, Ioh. 13.1. now these that he loueth, hee chastiseth, Heb. 12.6. and if they will not bee warned by his threatnings, he will make them seeke vnto him by his corrections and punishments. Iob. 33.16.
Vse 1 This teacheth the Ministers of God how they may stay themselues in following the duties of their calling, among so many discontentments that they meet withall, both in the hearing and practising of the people. For albeit their labour spent early and late cannot preuaile, yet the Lord himselfe will take the matter into his owne hand, and deale with them himselfe. The word which wee bring is not our owne, it is the Lords: we are but as the Apothecaries boxe that holdeth the precious oyntment: if then he be patient toward the contemners of it, much more ought wee to be patient, and commit the cause to him whose cause it is. Peter being a Fisherman before his calling, Matth. 4.18. had toiled all the night, but had taken nothing, yet when Christ bad him continue his labour, he was ready to cast downe the net into the sea, Luk. 5.5. and at length he enclosed a great multitude of fishes.
The Ministers are made the fishers of men, Matth. 4.19. to catch them with the angle of the word, and to take them in the net of the Gospel, Matt. 13.47. And albeit we doe oftentimes toile and moyle and take nothing, because men are growne so wily as to passe by the net, and can by no meanes abide to come neere it: yet we are not to be discouraged, the master of the net commandeth vs to labour in season and out of season:2 Tim. 4.2. and if a multitude of them will not be taken in this net, Christ Iesus will take hold of them another way, to wit, by the net of his iudgements.
Albeit therefore we doe not see such profit of our paines and labours as wee expected and desired, yet let vs be content and commit the successe of all to him that sent vs, hee will doe that for vs which we cannot doe for our selues; hee will take them in hand that hath their hearts in his owne hand, and reforme all that belong vnto him, & bring euerlasting confusion vpon his enemies that shall neuer bee forgotten, Ieremy, chapter 20. verses 8, 9.
Secondly, it serueth to terrifie all that obstinately Vse 2 set themselues against the word of God, because God wil take the matter into his owne hands. If his word cannot bee a fire to burne vp all corrupt affections in vs, Ier. 23.29 God will himselfe be a consuming fire, Hebr. 12.29. If his word bee not as an hammer to breake in pieces our rocky and stony hearts, he will be an hammer that shall beat vs to shiuers and grind vs to powder, Matthew, chapter 21. verse 44. Let all such know, that albeit they escape the mouth of the Minister, yet they shall fall into the hands of God himselfe, which will be more fearefull vnto them, for he is able to destroy both body and soule in hell, Matth. 10.28. Indeed he is patient, but he will not beare long with the contempt of his word: and though hee seeme not to heare at the first, yet in the ende he will make it manifest that hee heareth those which would not heare him: Let vs therefore hearken vnto the word with diligence and attention, while it is offered vnto vs.
Lastly, let euery one make conscience of hearing the word, and be admonished by it; otherwise most certainely it will fall out, he shall be forced to take vs into his owne hands, and to deale with vs himselfe. This should moue vs to reforme our selues and to amend our liues by the Ministery of the word, that so we may escape the hands of God, and not lie vnder his correction. Is it not better for children to be admonished by their fathers seruants, then to fall into the hands of their fathers? Is it not better for men that liue in leud courses to be admonished by a friend, then to fall into the hands of the Magistrate, and to go to the stocks for correction? so in this case it is farre better for men to be reformed by the word of God, brought vnto them by the Minister, then to fall into the hands of the liuing God to be iudged by him. This did Eli teach his children, 1 Sam. [...], 25. If one sinne against another, the Iudge shall iudge him: but if a man sinne against the Lord, who shall intreate for him? Our condemnation shall be so much the greater, because we will not be admonished by his word. Let vs therefore be wise in this point. Some children are so wayward and peeuish, that no words will serue them, speak vnto them neuer so much, they will not heare, neither will they regard. And Salomon saith well, A whip for the horse, a bridle for the asse, and a rod for the fooles backe, Pro. 26, 3: and of children he saith, Foolishnesse is bound in the heart of a childe, but the rod of correction shall driue it far, Pro. 22, 15. So is it with al those that are stubborne and refractory, they esteeme words as winde, they neuer lay them to their hearts: they must be brought low by strong hand, and they must feele the smart of their sinnes before they will be humbled. We see this in Pharaoh and his people, they had oftentimes heard Moses and Aaron speake vnto them in the Name of the Lord, Exod. 5, 1, 8, 1, & 9, 1, 13, & 10, 3. But what did all this worke in him, but as so many hard strokes vpō the anuill, which make it harder? so Pharaoh hardened his heart, and would not let the people go, Exo. 8, 15, so that God is constrained to enter into iudgement with him, and he that would not giue eare to the word, was constrained to giue place to the waters, for he and his host were drowned in the red sea. Thus was it also oftentimes with the Israelites that refused & misused the Prophets, they euer brought vpon their heads some iudgement or other.
33. And your children shall wander in the wildernesse forty yeares, and beare your whoredomes vntill your carcases be wasted in the wildernesse.
34. After the number of the daies in which ye searched the Land, euen forty daies (each day for a year) shall ye beare your iniquities, euen forty years, and ye shall know, &c.
In these words Moses farther describeth the sentence of God against these rebels: the punishment rested not only vpon their own persons but slowed downe to their children, like a violent tempest that first falleth vpon the Mountaines, and after descendeth into the vallies. Note heere first of all, how God dealeth with these mutiners and with their off-spring. The spies had bin 40. daies in searching the Land, and for their wickednesse they shall wā der 40. yeares in the wildernesse, a yeare for a day. A dram of sin hath a pound of sorrow. A day of pleasure hath a yeare of paine. Doctrine. Obserue from this,Sinne and the punishment of sinne, are proportionable. Gen. 19, 5, 24. that in iudging and punishing of sinnes, God oftentimes punisheth in proportion, so that the iudgement is answerable to the sinne. Of what kinde the sinne is, of the same kinde is the punishment, Gen. 42, 21. God sent vpon Sodome a punishment like to the nature of their sin, they burned in vnclean and vnnaturall lust one toward another, and the Lord sent fire from heauen to burne them vp. The people in the wildernesse with their viperous and venemous tongues spake against God and Moses his seruant, and the Lord sent venemous and fiery serpents to sting and to bite them, Numb. 21, 5, 6. So Dauid sinned greatly in numbring of the people, through the pride of his heart, and vaine glory in his owne greatnesse: God could haue punished him many other waies, but he meeteth with him in the same kinde, he diminisheth ye number of his people exceedingly by the pestilence, in whose strength he much trusted. The reasons follow.
First, God hath many waies to punish sin, Reason 1 yet it pleaseth him to send his punishments according to our sinnes, thereby to strike vs with inward remorse, and to worke a deeper impression in the conscience. For when he punisheth after this manner rather then after any other, the iudgement it selfe doth more effectually force the sufferer to acknowledge Gods iustice in plaguing of him in that sort. This we see in Adoni-bezek, who was serued himselfe as he had serued others, he had cut off the thumbes and great toes of threescore and ten kings which gathered their meat vnder his table, the Israelites serued him with the same sauce, they also cut off his thumbes and his great toes; this measure repaied vnto him caused him to say, As I haue done, so God hath requited me, Iudg. 1, 7. The punishment presenteth the sinne as it were visibly before his face; and when God dealeth thus with a man, it oftentimes bringeth him to thinke of those sinnes which otherwise he would neuer haue remembred: so that thereby he may iustly acknowledge, that it is iustly come vpon him. Secondly, this maketh men not onely to Reason 2 iustifie God, whose iudgements are alwaies iust, but maketh thē also to iudge themselues, and thereby they oftentimes preuent ye more heauy iudgments of God. He doth it for their good, & iudgeth no mā twice,1 Cor. 11, 31. if he be wise to iudge himself. Thirdly, God hath giuen a law, Reason 3 & by y• law he requireth a proportionable punishment [Page 614] for sinne, Leuit. 24, 19. This course will the Lord take (who is the supreme Magistrate) so often as it pleaseth him, albeit he do not tie himselfe to that law.
Vse 1 This serueth to warrant vs, that wee may lawfully expect iudgement from God in proportion vpon men for their sinnes. For yt which hath bin, may be; and that which the Lord hath done, he will certainely do it againe, so that we may promise and perswade our selues that they shall in the end be paid home to the full, with due proportion of punishment according to their sinnes. In the destruction of Ierusalem, we reade, that the enemies came vpon them the same day, that they put Christ our Sauiour to death, euen then, I say, came the sword vpon them, and recompenced them in the same manner by putting them to death. How many are there which haue sometimes beene seruants (though now they are masters) and beene faithlesse to their masters? & what hath followed? haue they escaped? nay, hath not God met with them in the same manner, by giuing to them faithlesse seruants, deceiuers, purloiners, and theeues, that haue wasted and spoiled their goods, as they in former time did their masters? How many in our daies haue bene stubborne and disobedient against their parents in their youth, neuer doing them reuerence, nor yeelding to them any obedience, mocking at their age and other infirmities? Haue not these monsters bene punished? Yes, God hath paid them home with the like, and sent them dissolute children, disobedient, such as grow weary of them and thinke they liue too long, minding their patrimony, more then regarding their parents. How many are there that haue abused and wronged their former wiues? and hath not God vsually plagued them in the same sort in giuing them a second into their bosome which hath embraced the bosome of strangers, and dealt wickedly and falsely with them? 2 Sam. 12, 11. Iob 31, 9, 10. God could haue met with thē by other means and punished them a thousand other waies, but it pleaseth him to make his punishments answerable, and carrying a likenesse with the sinne for which it is inflicted: so that they are punished by that thing, by which they haue sinned against God. Couetous persons which get their goods by fraud and oppression, are themselues or their heires many times oppressed, and deceiued, and brought to beggery. Gluttony, surfetting, and drunkennesse are oftentimes punished with dropsies and many grosse and corrupt humors, distempering their bodies, and bringing them with speed to their graues. But all these iudgments before rehearsed belong only to the body, & do not stretch to the soule and conscience: neuerthelesse the Lord ceasseth not to repay vs euen in this kinde also according to our sinne. Hence it is, that he threatneth to send strong delusions vpon men to beleeue lies, which will not receiue and beleeue the truth, 2 Thess. 2, 11. and they which will not beleeue wholesome doctrine, but hauing itching eares get them an heap of teachers, shall turne their eares from the truth, and be turned vnto fables and beleeue lies, 2, Tim. 4, 3, 4.
Secondly, whensoeuer we remaine vnder any Vse 2 iudgement of Gods hand, whatsoeuer it be, let vs labour for spirituall wisedome, that we may be able to see and discerne, what the sinne is which is the cause thereof. For by the manner of the iudgement, we may oftentimes finde out the manner of our sinne. And doubtlesse these benefits will come thereof: we shal be able to iustifie God, and also to iudge our selues, and thereby we shall escape farther punishments and plagues that God purposed to bring vpon vs. This way we shall make the punishment profitable vnto vs, if we take it and lay it vnto the sinne, as it were a salue vpō the sore. This will bring vs to remember many sinnes, and to repent truely of them, which otherwise we should not thinke vpon. It will worke in vs a care to iudge our selues, that we be not iudged of the Lord, 1 Cor. 11, 31, 22. This is no small benefit and comfort and therefore we should entertaine a ioynt-meditatiō, both touching the sinnes that we haue committed, and touching punishments that wee haue suffered, that so we may to our farther good compare the one with the other.
Lastly, as God dealeth with men in regard Vse 3 of their sinnes, so he dealeth oftentimes with his childrē in good things & for good things. He will not onely reward our good works, euen to a cup of cold water, giuen to a disciple, in the name of a disciple, Mat. 10.42. but hee will reward according to our deeds, blessing with the same blessing, and mercy with the same mercy, 2 Tim 1.18. Onesiphorus shewed me [...] cy vnto Paul he prayeth to God, That he may find mercy of the Lord in that day. Hee that is mercifull and liberall to the poore, hath a promise that he shall neuer want. Christ our Sauiour describing what is true blessednesse, wherin it consisteth, saith, among other things Mat. 5 4. Blessed are the mercifull, for they shall obtaine mercy. True it is, God is able to reward such many other wayes, but he promiseth and performeth this rather then any other, to strengthen our faith in his word, and to teach vs to acknowledge and confesse his own in yt worke. And heereby haue all such as are any way vnder the gouernment of others, a notable encouragement in well doing, that God will returne them a like measure of blessing according to that themselues haue done. If we be truely seruiceable and conscionable in our duties toward those whom God hath set ouer vs, we shall by a speciall blessing of God find in time to come those that shall be vnder vs faithfull also toward vs. He that will rule well, must first learne to obey wel: if we be not obedient to others for conscience sake, let vs neuer thinke to finde others obedient to vs. Hast thou bin a dutifull childe to thy parents, and [Page 615] obeyed them in the Lord? Thou maiest well hope and expect the same at the hands of thy owne children hereafter. Or hast thou beene a faithfull seruant to thy master according to the flesh, seruing him with feare & trembling in singlenesse of thy heart? Thou maiest well look for the like seruice at the hands of others. It is the common rule of christianity, and that which the heathen themselues were not ignorant off, Whatsoeuer ye would that men should doe vnto you, do you euen so to them: for this is the law and the Prophets, Mat. 7, 12. On the other side, they that are stubborne and disobedient children, euill and vnfaithful seruants, may iustly feare to haue the same measure measured vnto them againe. They that are now yong men & liue vnder the roofe and gouernement of their parents, if they deale falsely and deceitfully with them, how can they but thinke that God will make them reape a plentifull haruest of such darnell as themselues haue sowen & scattered abroad? They that are now children of their fathers & mothers, may in time to come themselues be fathers & mothers of their children, & so haue others stand in the same place to them, that themselues now stand to their parents. If they mocke and scoffe at them for their infirmities, as Ham & Canaan did, Gen. 9, 22. Or contemne their wholesome counsels and holy admonitions, [...] 2, 25. as the sons of Eli did: Or if they beguile them, or closely conuay away their money or any of their goods from them as Micah did from his mother: [...]7, [...], 2. as many make it a slight and slender matter to steale from their parents, as if all were their owne they can lay fingers vpon, euen while they bee aliue; and others giue liberty to take and embezell from them, if it be but a little and no great sums: Or if they think they liue too long that they may enioy their liuing as Esau did; [...]7.41. let them know that there is a iust God in heauen, that will another day withhold his grace from their posterity, that they shall finde their owne children ready to despise them and set them at nought, to reiect their adm [...]nitions & threatnings, to circumuent them & purloine from them, yea to gape for their death yt they may haue their goods. And when this cometh to passe, then let them consider their owne sin as the cause of their childrens sinne, and that their children do forget them to be their parents, because themselues neuer remembred yt they were children. The like we may say of seruants; they that are now seruants of their masters, may also hereafter come to be masters of their seruants. If then you shall deale wickedly with them, in word or in deed, you shall make a streight, yet a iust & equal law against your selues. The Apostle giueth an excellent precept vnto such, Tit. 2, 9, 10. Exhort seruants to be obedient to their owne masters, and to please them well in all things, not answering againe, not purloining, but shewing all good fidelity, that they may adorne the doctrine of God our Sauiour in all things. Let such therefore looke to themselues, that they bee not paide home in their kinde. If they learne to giue stubborne and froward answers, and to despise them that are ouer thē, as Agar did Sarah, Gen. 16, 4. Or if they returne them sleeuelesse answers when they call them to an account of their doings, as Gehazi did to Elisha; who, when he asked him, whither he went, or where he had beene, said, Thy seruant went no whither, 2 Ki. 5, 25. Or if they slā der and belye their masters, or any way falsely accuse them, as Ziba did Mephibosheth, 2 Sam. 16, 3. Or if they run away from their masters, and will not tarry in their houses, like the seruants of Shemei that fled from him, 1 King. 2, 39. Or if they picke and steale from them, as Onesimus did from Philemon; or any way deale fraudulently & falsly with their masters goods which he hath committed to their trust, as the vniust steward did with his Lord, Lu. 16, 5, 6, 7. Let these look for no better dealing in times to come at the hands of their owne seruants, but be well assured, that it is iust with God to send them the like false and disobedient seruants as themselues haue beene to their masters. Thus then we see how all inferiors shold be encouraged to honour their superiours, because God will cause them to be honoured and on the other side be terrified from despising and dishonouring them, lest another day he cause them also to be dishonoured.
[Your children shall wander in the wildernesse forty yeares, and beare your whoredomes &c] By whoredome, we must vnderstand the punishment of the idolatry and infidelity of their fathers falling from God, and ceasing to trust in him. For as idolatry, so infidelity is spirituall whoredome. They were as a wife that had forsaken her husband, and broken the couenant of her God. So then obserue, that according to the number of the daies, in which the fathers had searched the Land, euē forty daies, the children must beare their iniquities, and wander too and fro, forward and backward, forty yeares before they should enter into the Land. The doctrine from hence is this: Doctrine. The iudgements and punishments of God,God visiteth the sinnes of the father vpon the childrē deserued and procured by the fathers sinnes and rebellions, do oftentimes fal vpon their children and posterity: they do not end and ceasse in themselues, but descend to their stocke & issue that liue after them, Exod. 20, 5. and 34, 7, 8.
The reasons. First, because the children of Reason 1 men and their posterity, though they be oftentimes infants, and haue not vnderstanding to conceiue of sinne, yet the same iudgements that belonged to the fathers sinnes, shall light vpon them, because God would therby shew his anger & sore displeasure against their sins, in that when it pleaseth him, hee will punish those for their sinnes, which as yet had committed no sinne at all, Rom. 5, 14, Gen. 7, 4, and 19, 25.
Secondly, touching those that are of ripe Reason 2 years, they are of two sorts: either wicked, & so [Page 616] like to their parents, and then it is iust with God to bring his iudgements vpon them, because he would shew himselfe displeased with their sins: or else they are godly, not tainted and defiled with them, yet neuerthelesse there is other corruption enough in thē, which may lustly & worthily call for temporal iudgment.
Obiect. But some haply will obiect, that this may seeme to bee quite contrary to other Scriptures, as Ezek. 18, 4, [...]0. where it is said, The soule that sinneth, shall die the death: and againe, The sonne shall not beare the iniquity of the father, neither shall the father beare the iniquity of the son: the righteousnes of the righteous shall be vpon him, and the wickednesse of the wicked shall be vpon him. I answer, Answer. we must marke the occasion of these words. The children of Israel tooke vp a taunting prouerb against God, and in their afflictions said. The fathers haue eaten sowre grapes, & the childrens teeth are set on edge, v, 2. that is, the fathers haue sinned, and the children are punished. These were quick-sighted to looke vp, but they could not looke downe-ward vpon themselues: they could see farther off, but were blinde neerer home. These were ranke hypocrites, who had rather accuse God then themselues; and as Adam cast the fault from himselfe vpon his wife, Gen. 3, 12, so do they from themselues vpon their fathers. They neuer thinke of their owne eating of the sowre grapes, they thought themselues free frō any sin that should procure such iudgements, but God taketh the sons in the sins of the fathers, and then punisheth them for their owne sins, taking occasion from their fathers sins. Euery mans sin shall be vpon his owne head, so that though a wicked father be condemned, yet his sonne not treading in his steps, shall be saued. And though God punisheth temporally for ye sin of the father, yet he doth not condemn any eternally for the same. For as the godlinesse of the father shall nothing helpe the son to eternall life; so his wickednes shall not hinder his saluation, except he be wicked himselfe; and walke in the steps of his wicked father. Obiect. But it wil peraduenture be said, that Dauid sinned in the numbring of the people, & yet the people were punished, many thousands were plagued for his offence,2 Sa. 24, 15, 17 and he escaped scot-free: Loe, I haue sinned, and I haue done wickedly: but these sheepe, what haue they done? Let thine hand, I pray thee, be against me and against my fathers house. I answer, Answer. this is a certaine & infallible rule, that there is no vnrighteousnesse with God, who is the Iudge of all the world.Deut. 32, 4. Lament. 3, 33 And touching the people, though they were free from this sin of Dauid, yet they had many other greeuous sins, for which God might iustly punish them, and God, either for some secret or else some open sin, had a quarrell against them, as is plaine by these words;2 Sam. 24, 1. The anger of the Lord was againe kindled against Israel, and therefore he moued Dauid against them to say, Go number Iudah and Israel. It is not said, that he moued Dauid against himselfe, but against them. So then their owne sin was the cause of the kings sin, and the kings sin brought this punishment vpon them,The cause he cause the cause the thing caused. and therefore their sin was the cause of the cause of their punishment. It may be they abused the peace & plenty giuen vnto them after the three yeares of famine, & after the foure great battels which they had fought against ye Philistims: for it is hard to vse Gods blessings wel, our corrupt nature being ready to turne good into euill, and blessings into curses, Deut. 32, 6, 15. Therefore the people are especially plagued, because their sin was the first cause of al, which sin he punished with the sin of Dauid, God punisheth one with anoth [...] and both of thē with that greeuous pestilence. And touching Dauid, we cannot say, he altogether escaped vnpunished, for God by one and the same plague and iudgement striketh many waies and many persons: his sword hath many edges, and cutteth euery way: he vseth no rod that hath not many sharpe twigs, nor no whip that hath not many cordes of wiar to draw blood in many places. True it is, he was not striken with this raging pestilence: neuerthelesse, he was diuersly punished with it, with greefe and sorrow, with horrour & feare, with losse of his subiects & of his honor, Pro. 14, 28
The vses. First, this serueth as an admonition Ʋse 1 to all parents, to teach thē, that if they loue their sons, they must leaue their sins, and walke in a carefull obedience to the law of God. If they doe not remember his commandements, it shall come to passe that he will not remember their children for good, but for euill. If thē there be no loue in vs, either toward God or our selues, yet for the childrens sake of our body, and for our posterity that come after vs, we should labour to forsake our sins. For his iudgements shall not end in vs, but follow vs at the heeles, and fall vpon such as are neere vs and belong vnto vs. God will take vengeance of the children for the sins of the parents, although they haue in themselues enough to worke out their owne destruction, yea, thogh they haue no more in them but originall sinne. Many loue their children better then themselues, and desire their good more then their owne. If we would indeed shew our loue to them, we must walke in obedience vnto God. To say we loue them dearely, and yet to liue prophanely, is vtterly to deceiue our selues. To commit wickednesse with greedinesse, is not the way to shew our loue to them, or to procure their safety, but rather to make them partakers with vs in the punishment. Many children may now say to their parents, as Zipporah said to Moses; for as she said,Exod. 4, 26. Thou art a bloody husband to me; in like manner may many children say to their parents, Yee are indeede bloody parents vnto vs, because they haue brought the curse of God both vpon themselues and vpon their posterity. Alasse, do men marry wiues to bring forth children to Satan? to be cast into the fire of Gods wrath? Is there no care in you, O fathers? no loue in you, O mothers to your owne children, the fruite of [Page 617] your owne bodies? If there be any sparke of piety, nay of pitty and compassion in vs, let vs shew it in this, by forsaking of our sinnes, and by reforming of our liues, whatsoeuer is amis in vs; and by giuing vnto them a good example of life: otherwise most certainely we shal finde the wrath of God extended euen to our houses and little ones, he will forget to shew mercy vnto them, but in great wrath & heauy displeasure will he remember them. Let not these things be forgotten but remembred, & grauen in our hearts, to wit, that wicked parents are the greatest enemies to their children. We cannot abide that others should intreate them euilly, when in the meane season none do more hurt them and misuse them thē our selues.
Ʋse 2 Secondly, it reproueth those parents, that imagine by fraud and oppression, wrongful & iniurious dealing, to set vp their children and enrich their posterity, and get to themselues great names: whereas this is the ready way to bring the curse of God vpon their names, vpon their substance, vpon their houses, vpon their children, vpon their labours, and vpon all their posterity. Such couetous practises (whatsoeuer their pretences be) cannot build vp their houses, which they might easily know if they did beleeue the word, which teacheth that God is an auenger of all such things, 1. Thess. [...] 2, 11.12. 4, 6. And the Prophet telleth vs, that the stone shall cry out of the wall, and the beame out of the timber shall answer it; woe to him that buildeth a Towne with blood, &c. This woe fell vpon Ahab, that ruined his house: as it doth many great houses in our daies.
Ʋse 3 Thirdly, this warneth vs that therefore we should not sleepe securely in sin, because God by and by punisheth it one way or other. The wicked are often seene in great power, spreading themselues like the greene bay tree, Psal. 37, 35, and they go vnpunished for a while, Ps. 73. Iob 21. but looke vpon their posterity, and you shall see GOD meeteth with them in his good time, yea often when they are dead and rotten. Euill doing is alwaies attended with euill successe in themselues or in those that are theirs. [...]otable [...]cment of [...]. We see tyrants and bloody persecutors flourish and prosper for a time, howbeit if not in their owne persons, yet in the second or third descent, they haue beene buried vnder the ruines of those buildings, of which the mortar had beene tempered with innocent blood. We noted this before in the person of Ahab, after he had shed the blood of Naboth the true seruant of God and of his children; who, I pray you, could do greater hurt to his owne house then himselfe? Did not hee in a manner pull it downe with his owne hands? for therefore was the kingdome taken away and remoued from his house, and his seuenty children were all slaine with the edge of the sword, 1 Kings 21, 21. Behold, I will bring euill vpon thee, and will take away thy posterity, &c. Thus was it with Ieroboam who made Israel to sin, God swept him away and all his stocke as dung from the face of the earth, 1 King. 14.10. It behoueth therefore Princes and subiects to pray one for another, forasmuch as GOD taketh occasion by the sinne of one man to punish another. This duty should also be performed of fathers and children, of masters and their families, lest God cast them together in one iudgement.
Lastly, children ought not in all things to Ʋse 4 follow the example of their parents. It is no iust defence or good excuse before GOD, to say, our parents did so. If they haue bin wicked, swearers and blasphemers, contemners of the word & of the Sabbaths of God, we must not follow them in their sins, lest we reape the fruite of that which they haue sowne. Wherefore children must not walke in the wicked waies of their fathers, but rather bee humbled and craue pardon and forgiuenesse euen for their sins which they after a sort haue bequeathed as a legacy vnto them: so that their children inherite their sinnes as well as their substance, because they send forth an euill sauour which bringeth downe the curse of God vpon them, as Dan. 9, 8, 16, where Daniel doth not onely confesse his owne sin, and of others that then liued, but he is wonderfully cast downe for the sins of their predecessors: For our sins, & for the iniquities of our fathers, Ierusalem and thy people are become a reproch to all that are about vs. And the Lord promiseth on the other side, that he which seeth his fathers sins, & is humbled for them, and doth not the like, shall not be punished for them,Ezek. 18.14. but shal finde God mercifull vnto him; but whosoeuer seeth the wickednesse of his fathers, and iustifieth them by word or practise, filleth vp the measure of their sins, & bringeth downe a plague vpō his own head, Mat. 23, 32, 35: Fulfill yee the measure of your sins, that vpon you may come all the righteous blood that hath bin shed frō the blood of Abel, &c. Verily, I say vnto you, all these things shall come vpon this generation.
After that God had giuen sentence against all the murmurers together; now he proceeds against the captaines and ringleaders of ye rest, I meane the men that were sent to search out the land, which opened the mouths of the rest against the Lord; these were smitten downe & died by the plague and pestilence, according to the threatning before ver. 12. I wil smite thē with the pestilence, and I wil make of thee a greater and mightier nation then they; and this had bin no hard thing with God, who had before as it were hewed them out of the rock, & multiplied them to many thousands out of small beginnings.
Doctrine. The Doctrine from hence is this: Such as are leaders and drawers forward of others and soliciters of them to sinne,The cheefest offenders shal be chieflie punished. are capitall offenders, the burden of the sinne & of the punishment thereof lieth cheefely vpon them. Iudgments are principally intended & directed against those that haue the chiefe hand in misleading others; we see this euidently in the fall of our first parents, the serpent is first punnished, then the woman, and lastly Adam, Gen. 3, 14, 16. The iudgement of God lay heauy vpon the idolatrous kings of Israel, which in a few descents were rooted out; Thus is Ieroboam branded, that hee made Israel to sinne, 1 Kings 12, 30. 2 Kings 13, 2, and 10, 29. 1, Kings 15, 2, 3, 34. The reasons.
Reason 1 It is a sinne for man to erre of himselfe, and bringeth iudgement, to goe out of the way, though he be nor set out of it: but it is a greater sinne and bringeth a greater iudgement to cause others to do soe, for now he sinneth not alone. Satan that old serpent was chiefly punnished, because he was the chiefe procurer of mans fall, but Adam escaped not who was seduced, but was no seducer; he was deceiued, but was no deceiuer: the diuell was a deceiuer, but was not deceiued: the woman was both deceiued and a deceiuer also. They that cause others to fall, haue a greater iudgement belonging vnto them. We obserued this before in Miriam, chap. 12, 10. she was a leper white as snow, who drew Aaron to ioyn with her against Moses, and therefore as she had the chiefe hand in the sinne, so shee was striken with a foule leprosie.
Reason 2 Secondly, principall offenders in ciuill states are chiefly punished before such as are onely accessaries. In euil, we may say, Two are worse then one, because if one determine to giue ouer, he hath a fellow to stirre him forward, & if he be ready to ceasse, he hath another to helpe him vp.
Vse 1 This serueth to reproue such as draw on others to sinne, as they are capitall offenders, so they shall be punished as capitall offenders. Wo to such as lay a stumbling blocke before others to cause them to fall. In this number I range those that keepe common houses of drunkennesse, to tempt and seduce others, and such as haunt them continually, & meet there, and intend to make others drunke; of which places I may say as Salomon doth of other, Pro. 7, 27. Their house is the way to hell, going downe to the chambers of death. These men are capitall offenders, & are so hardened in sinne, that they make a mocke and a spott at it as at a pastime yea they make a mocke of those that set themselues against it. It serueth also to reprooue those that any way make others partakers of their sinnes, whether it be by commanding, or by counsell, or by perswasion, or by euill example. We shall finde the number of our own sinnes to be great enough, and the account hard enough which we are to make for them, that we should be afraid to heap vp more, and so to make the weight greater and the burden heauier.
Secondly, this must teach all such as are Rulers Vse 2 and Gouernours to looke to their waies, and to take heed they be not any cause of the fall of others. A Gouernour lifted vp aboue others, is as an high Cedar or mighty Oake, aboue the lower shrubs. The Oake neuer falleth but it beareth downe the lesser trees that stand neere vnto it. So is it with such as are set before others, in what calling soeuer it be, they stand not alone, they fall not alone. If they stand fast and vnmoueable, they are as firme pillers to beare vp others. If they fall, they wrap others in their owne ruine, & Gods iudgements will lye heauy vpon them and vpon those that belong vnto them. This doeth the Prophet teach touching negligent watchmen, that keepe silence and doe not blow the trumpet, and thereby cause many to perish in their sins, Eze. 3, 18. Their blood will I require at the watchmans hands. This may be spoken likewise of other Gouernours. God hath made the Magistrate a watchman, and requireth of him to cause his lawes to bee obserued; and godly Nehemiah acknowledged it to be his duty to see God to be serued, and his Sabaths to be sanctified, chap. 13, 17. What euill is this that yee do, and prophane the Sabbath day? There was buying and selling vpon the Sabbath day and he reproueth the buyers by name, as if the fault were chiefly in them; for as we say commonly in another case, if there were no receiuers there would be no theeues, so we may as truely say, if there were no buyers, there wold be, there could be no sellers. And it is certaine, that because these finde readily such as will buy of thē, it encourageth the sellers to come and offer their wares. For if the Iewes had not beene willing to buy their wares, the Merchants of Tyre would neuer haue brought their commodities to vent them vpon that day. If therefore the Magistrate doe not his duty, but hold his peace, the blood of such as perish shall be required at his hands also. The like we might say of fathers and masters that ought to teach and instruct such as belong vnto their charge; and this haue all godly Gouernours obserued: such then as are negligent in this duty, & open not their mouthes, make themselues guilty of the sinnes that their seruants and children commit, as it is noted of Eli, and bring vpon themselues many greeuous iudgements.
Thirdly, we must neuerthelesse vnderstand, Vse 3 that it shall bee no iust plea or pretence for such as are ledde aside out of the right way by others, or haue a stumbling block laide before them to cause them to fall, to alledge for thē selues, Alasse, I was deceiued, I was moued & drawne by others: these are no better then Adams figge leaues, hee posted his sinne ouer to his wife, The woman that thou gauest me, &c. Gen. 3, [...]2, So did the woman to the serpent, The serpent beguiled me, &c. So it was with Saul, he translated [Page 619] the fault from himselfe to his people, The people spared the best of the Sheepe and of the Oxen to sacrifice vnto ye Lord thy God, 1 Sa. 15, 15.28. But God bindeth them all together as it were in one bundle, and they are all punished, the serpent, the woman, the man: And Saul hath the kingdome rent from him, and giuen to a neighbour of his better then himselfe. [...]cuse of [...]ople. The people for the most part thinke themselues to be discharged, if they can lay the blame vpon their Teachers: Alas, if we had beene taught better, we would haue done better; our Ministers shall answer for vs: if we be ignorant, it is their fault. Thus doe many deceiue themselues, but this shall neuer goe for good payment. Christ saith, If the blinde leade the blinde, both shall fall into the ditch, Mat. 15, 14. not onely the blinde leaders, but they also for company that are blindly led. Therefore none shal be excused by the carelesnesse and negligence of their Pastours, for they shall die in their owne sinnes and inquities, Ezech. 33, 8. Iere. 14, 15, 16.
Thus the case also standeth with seruants and others vnder the gouernment of others, They thinke all shall goe well with them, if they haue the examples of their masters and rulers to go before them. [...].19, 20. [...], 26, 27 The poore thinke themselues excused by the rich, the lower sort by the greater, the fewer by the multitude, the wife by the husband, the subiect by the Magistrate. Thus also it falleth out in the breach of the Sabbath, of which we spake before. The seller turneth it ouer to the buyer, and the buyer putteth all the fault vppon the seller, whereas indeede neither are innocent, but diuide the sinne betweene them, and therefore both of them are reprooued as guilty, and shal diuide the punishment also betweene them.
Vse 4 Lastly, this serueth as an instruction to the godly, that albeit we be ouertaken in any sin, and fall into it our selues, yet let vs take heed we do not pull others after vs. We must not be so sottish as to thinke, that by procuring and perswading others to ioyne with vs as companions and brethren in euill, that the euil is thereby lessened: no, it is thereby rather increased. We should be greeued for our owne faults, and know that the burden of our owne sinnes doth presse vs downe so deepely, that we haue small cause to adde the weight of other mens sinnes to our owne. On the other side, happy are they that leade the way to true godlinesse, and bring on others vnto the true feare of God, They shall shine as the brightnesse of the Firmament, and as the Starres for euer and euer, Daniel 12, 3. As then, Whosoeuer shal break one of these least Commandements, and teach men so, shall be called the least in the kingdome of heauen: so, Whosoeuer shall do them and teach them, the same shall be called great in the kingdom of heauen, Mat. 5, 19. It is a praise and commendation to performe the will of God, and to do his commandements: but it is a double praise, to bring others to the practise of them also. Hee that conuerieth his, brother to the trueth, saueth a soule, Iam. 5, 19, 20. No man can do better seruice to God, or to his neighbor.
Moses rehearseth what the Lord had denounced and determined, or else he could not be saide to be faithfull in the house of God, Num. 12, 7. He hid nothing from them, but reuealed the whole counsell of God. This is the Ministers duty, they must keepe backe nothing of all the things that he shall say vnto them, 1 Sam. 3, 17. Numb. 22, 38. Matth. 28, 20. Otherwise they cannot take the consciences of the people to record, that they are pure from the blood of all men, Act. 20, 26. Againe, we see what this message of Moses brought from the mouth of God wrought in the people, they mourne and lament, not slightly but bitterly. But they should haue taken heede of murmuring at the beginning, and then they had preuented this mourning at the later end. And wherefore doe they mourne so greatly? not for their sin, but for the punishment fallen vpon themselues and vpon their children; as Iudas and other sonnes of perdition, who can quickly mourne when they are punished, but are hardly drawne to it when they haue sinned. But Peter wept bitterly so soone as hee had sinned, Mat. 26, 75. albeit hee saw no punishment comming. A good child feareth the displeasure of his father more then the rod. So it ought to be with all of vs.
We learne from the behauiour of the people this Doctrine, Doctrine. Sinne is pleasant in the beginning, b [...]t bitter i [...] the latter end. That sin though it be pleasant in the acting, yet it bringeth much sorrow and bitternesse in the latter end. It is conceiued in pleasure, but it bringeth foorth paine. Gen. 3, 6. Ier. 2, 19. Pro. 7, 22, 23. 1 Tim. 6, 10. Ahab tooke possession with great ioy of the vineyard of Naboth, purchased with the reward of iniquity, but the prophet is sent vnto him with this heauy tidings, 1 Kings 21, 19. Hast thou killed and also taken possession? In the place where dogs licked the blood of Naboth, shall dogges licke thy blood, euen thine, Luke 6, 25. and 15, 13, 14, 16.
The Reasons: First, because sinne is the Reason 1 transgression of the law, so it is defined by the Apostle, 1 Iohn. 3, 4. Whosoeuer committeth sin, transgresseth also the Law: for sinne is the transgression of the Law. Now God hath set a curse to euery transgression of the Law, Gal. 3, 10 and this curse must take place vpon the sinner, and cannot be seuered from the sinne.
Secondly, in sinne are two things, the act it Reason 2 selfe, and the guilt of it [...] the acte it selfe is transient, and hath the pleasure while it is in committing, but the guilt of it remaineth behinde, and bindeth a man to iudgement.
This teacheth euery man, that hee should enuy no man in the pleasure of his sinning: for albeit hee haue some pleasure in the committing of it, yet so soone as the pleasure is gone and past, then followeth the guilt, then followeth the punishment at the heeles, and waiteth vpon the sinner, as the Sergeant doth vpon the debter. The vngodly are oftentimes thought the onely happy men in this worlde, but there is no happinesse to bee found in sin; it is the highway to vnhappinesse, to miserie, to greefe, to anguish, to iudgement, to confusion, to condemnation. These are like to a foolish traueller, who comming to his Inne, calleth for great variety of meate to delight his taste, and taketh great pleasure in eating and drinking of all that is set before him without refusing any; but he neuer thinketh of the reckoning which is to come immediately after, which dasheth all the mirth and iollitie that went before. Thus it is with the sinner, hee followeth his sinne with greedinesse, he taketh delight therein, and cannot bee satisfied; but he neuer remembreth the day of account, neither the reckoning that waiteth vppon him hard at the heeles. Hereupon Salomon singleth out the yong man, and telleth him, that albeit he follow the lustes of his eyes, the desires of his heart, together with the pride and pleasure of life, yet he must know that for all these things God will bring him into iudgement, Eccles. 11, 9. O that euery sinner would thinke vpon this, and marke the latter end of sinne! This would be a notable meanes to restrain vs from wickednesse, and to pull backe our feete from those euill waies into which we are entred: if we would remember that the daies shal come, yea the times approach wee know not how soone, wherein the Lord will say to vs, Come, giue an account: but (alas) these things are now hidden from vs.
Hence it is, that Zophar setting downe the estate of the wicked, Iob 20, 12. saith, Though wickednesse be sweete in his mouth, though he hide it vnder his tongue, though hee spare it and forsake it not, but keepe it still within his mouth; yet his meate in his bowels is turned, it is the gall of Aspes within him: He hath swallowed downe riches, and he shall vomit them vp againe, God shall cast them out of his belly. Where he compareth sinne with sweete meate mingled with deadly poison, & he speaketh of goods euilly gotten, wc turne to the destruction of those that possesse them. The same doth Salomon teach touching drunkennesse, Prou. 23, 31, 32. and touching whordome, chap, 3, 3, 4. as also elsewhere he sheweth, that in the transgression of an euill man there is a snare. It is otherwise with godlinesse, and the feare of God: it seemeth bitter to the flesh and is oftentimes accompanied with manie troubles and afflictions which are verie vnpleasant to the outward man: notwithstanding afterward it bringeth enduring pleasure and contentment vnto the soule: for, our light affliction which is but for a moment, 2 Cor. 4, 17, 18 worketh for vs a farre more exceeding and eternal waight of glorie, while we looke not at the things which are seen, but at the things which are not seene: for the things which are seene are temporal, but the things which are not seene are eternal.
Secondly, let no man measure the nature of Vse 2 sinne by the beginning of it, but by the end: and when we are deuising to commit any sin, let vs bethink our selues what will be the end of it: this will bee a great meanes and a soueraigne preseruatiue to stop the course of it. For sinne is said to haue deceitfulnesse in it, Heb. 3, 18. and the pleasures thereof to endure for a season. Heb. 11, 25. The sinne of Iudas that was a theefe and kept the bagge, and betrayed his master for thirty shekels of siluer, was verie sweete vnto him; but in the end his mouth was filled with grauell, he had enough of them, & too much, for his conscience was vexed with horror, and he felt an hell in his owne bowels; so that he carried them backe to the Pharisies, and hanged himselfe, Mat. 27, 5. Then hee repented, but then it was too late: and thus doe the wicked repent. Esau a very prophane person, sold his birthright for a messe of pottage, it was sweet meate vnto him, but it had soure sawce: for hee found no place for repentance, Though he sought the blessing carefully with teares, Heb. 12, 17. Thus it was with the foolish Virgins, Matth. 25. and so it shall be with foolish men in the latter end.
Thirdly, we must be carefull to take heede Vse 3 of the least measure of sinne that can be. There is no sinne so litle, but if it be neglected, it wil increase: and whosoeuer despiseth small sins, quickly falleth into greater;Aug. de [...] fel [...] p [...]. it is like the infant conceiued in the wombe, Iames 1, 15. All sinne, though it haue not a wide mouth like a Lyon to swallow vs at one morsell, yet by little and little it will sting vs to death. The sand on the sea-shore, though it be verie small and little in quantity, yet too much waight thereof will sinke the ship. The drops of raine that fall from heauen are very little, yet they make great showres,Qu [...] [...] reb. ge [...]. lib. 4. and great showres bring mighty floods that sweepe away all before them. A little sparke of fire neglected, causeth a great burning, and kindleth a great matter, Iames 3, 5. If then wee desire to preserue our selues safe and sound from the heighth of sinne, let vs take heed we be not oppressed with ye waight of it, and set on fire with the sparkes, and wet with the droppes of it. Beware of smal sinnes, if wee would bee preserued from the greater, one making an easie path and passage to another.
Fourthly, let vs labour to preuent the first Vse 4 beginning of sinne, and seeke to pull it vp as a bitter roote in the first sprouting. In the diseases of the body, it is a good rule to withstand the beginning, because it is too late afterward to prouide a remedy. Many a wound might haue beene healed, if it had bin looked vnto betimes, which by continuance proueth incureable. So the diseases of the soule should [Page 521] be preuented in time, while we perceiue them to be growing and going forward. Men are carefull to kill serpents in the shell, and to destroy noysome beasts before they can run and rauen abroad, thereby to preuent the danger that otherwise in time might grow by them, if they were suffered and let alone. Thus ought we to deale with our sinnes, we must endeuour to struggle against them, and to strangle them in the birth and beginning, that so they may neuer come to perfection, neither bring vs to destruction. Destroy them or else they will destroy vs: if we doe not kill them, they will kill vs, for sinne when it is finished, bringeth foorth death, Iam. 1, 15. A yong plant may easily bee pulled vp by the rootes: but if it grow in the ground till it be a great tree, it can hardly be transplanted and remoued. In like sort so long as our sinnes are yong, they may with lesse strife and labour bee rooted out: but if once they bee confirmed by age, and strengthened by custome and continuance in our hearts, we shall finde it a very hard matter to displace them and dispossesse them, Ier. 13, 23. & 2, 22. If once they haue gotten the mastery, they wil hardly leaue their hold. We shall finde it little better then to wash a Tile or brick, and go about in a manner an vnpossible worke, they are become a Cart-ropes which are not easily vntwisted, Esay 5, 18. Or as a threefold cable which is not quickly broken, Eccles. 4, 12. Cōsider the truth of this in these three things, Drunkennesse, whoredome, and swearing: what meanes soeuer are vsed to take these away, they are vnprofitable: the drunkard will follow it still, Pro. 23, 35. Such as comit whoredome sildome returne againe, and take holde of the paths of life, Prou. 2, 19. & when a man hath once accustomed himselfe to swearing, he cannot but sweare at euery word, he neuer feareth an oath. Custome taketh away feare of sinning: where no fear is to offend men are bold to sin: & when men are growne bold and past shame they haue no sense of sinne You shall heare them sweare ordinarily and horribly, and yet they know not of it, or at least neuer consider it, Rom 2, 4. Eph. 4, 19.
Vse 5 Lastly, it behooueth vs to vse all the meanes we can to keepe vs from sinne, as wee would do to keepe vs from the pestilence, least wee grow secure and senslesse, and think our selues in good case, when we are neerest to destruction and farthest off from saluation. [...]nes sanc [...] or God [...] vs [...]. The meanes which God sanctifieth as so many preseruatiues to worke in vs a conscience of sinne, and to stay vs from falling into the same are many: First the ministery of the word. I range this in the first place, both because of the power of it, and because it giueth force vnto the rest. God commandeth his Ministers to cry alowd and spare not to preach the doctrine of repentance, and to tell the people their sinnes, Pro. 1, 20, 21. and 9, 2, 33. Ephes. 4, 11, 12. Thus hee sent Ionah to the Niniuites, Ionah 3, 4. Nathan to Dauid, 2 Sam 12, 1. and the prophets continually to the Israelites, 2 Chronic. 36, 14, 15 Acts 2, 37, 38.
Secondly, the benefites and blessings of God which are many and great, daily & continuall, vpon soule and body; hee saueth and preserueth vs, in him we liue and mooue, who reneweth his mercies to vs euerie morning, Psal. 68, 18 Lam 3, 23. be daileth loadeth vs with benefits wonderfully. Moses telleth the people, that the Lord bestowed so many benefits vpon them, that they should loue the Lord with all their hearts, and with al their soule, Deut. 10, 12. That they should cleane vnto him, and knit their hearts vnto him, Iosh. 23, 8. and 24, 14. 1 Kings 14.7, 8. Paul beseecheth the Romanes by the mercies of God to offer vp their bodies as an holy sacrifice vnto God.Rom. 12, 1. God hath made vs to abound with this argument, and hath often spoken vnto vs.
Thirdly, he hath bestowed vpon vs his own Sonne, the greatest blessing in heauē or earth, for a greater cannot be promised of God, or comprehended of vs, Rom. 8, 32 He spared not his owne Son, but deliuered him vp for vs all, Ioh. 3, 16. He gaue his owne, his onely Sonne for vs his enemies euen vnto the death, that wee should be reconciled vnto him. If the consideration of this and the earnest meditation in it, will not mooue vs to repent of sin, nothing in the world will put life into our hard hearts
Fourthly, the corrections and chastisements which are laide vpon vs, Psal. 89, 31, 32. Iob 33, 16. The Lord openeth the eares of men, euen by their corrections which he hath sealed: so that we should humble our selues when we feel them, Heb. 12, 6, 11. It is our duty therfore to mourn for sin betimes, which wil bring with it comfort in the latter end, Luk. 6, 21. Blessed are yee that weepe, for ye shall laugh. This vse did Dauid make of them, Psal. 119, 71. To this wee may ioyne the chastisements of God sent vpon others, though we feele them not ourselues: for if we see them or heare of them, they should be as so many warning peeces to our selues to call vs to repentance, Esay 26, 9.
Fiftly priuate admonitions and exhortations, yea reproofes and threatnings of iudgement when the former will not serue, Leu. 19, 17. Prou. 9, 8. Rebuke a wise man and hee will loue thee. Math. 18, 15.Iames 5, 20. Thus he may be wonne by his brother, Psal. 141, 5. Let vs not therefore refuse this meanes, but make good vse of it.
Lastly, the inward motions and inspirations of the holy Spirit, which he stirreth vp in our hearts, as it is saide of Dauid, that God caused his owne heart to smite him, 2 Sam. 24, 10. and Psal. 16, 7. We haue all of vs at one time or other some good motions and desires put into our mindes; let vs make much of them and entertaine them into our soules, lest hee withdraw his Spirit from vs, and giue vs ouer vnto our selues.
40. And they rose vp early in the morning, and [Page 622] gate them vp into the top of the Mountaine, saying, Loe, we be heere, and will goe vp vnto the place which the Lord hath promised: for wee haue sinned.
41. And Moses said, Wherefore now doe you transgresse the commandement of the Lord? but it shall not prosper.
42. Goe not vp, for the Lord is not among you, &c.
Heere we haue the behauiour of this crooked and peruerse people, hearing from the mouth of Moses the minde of God, that they must go backe againe by the way of the red sea, and shall wander vp and downe fourty yeares in the wildernesse, for the false report which the spies had brought vp of the Land, and for their own beleeuing of that report: Now they will not obey, but will needs goe forward, though God had commanded them to retire and returne. See heere the peruersenesse of our nature, as if we had made a generall conspiracy neuer to obey him, but to oppose against him whatsoeuer he say, so we euermore striue against that we are forbidden. They refused before to goe into the Land, now they will needs in a Brauado proceede when they are forbidden. When they should go forward, thē they will go backward and make them a Captaine to conduct them into Egypt. When they should go backward, then they will goe forward, though they perish for it. This is our corrupt nature, that which God willeth vs to do, we will not do: and that which he willeth vs not to do, that we will do: whereby we see that the lustes of the flesh are enmity against God.
Againe, obserue that when God is not with a people, they cannot prosper, his presence is the cause of victory, 2 Chron. 20, 27. If he be gone from vs, and goe not foorth with our armies, we fall by the sword of the enemy, wee cannot stand before them, we go out one way, and flie before them seuen waies. Deut. 28, 25. Moreouer, we see in the example of this disobedience, that God oftentimes punisheth one euill man by another, one of his enemies by another enemy; neuertheles, afterward they also perish. They are his rod, and when it hath bin imploied to scourge malefactors, it is cast into the fire. Doctrine. But to passe these ouer, which partly haue beene handled before,Such as haue giuen vp thē selues to sin, do fill vp the measure of them. and partly come more fitly to be handled after, let vs consider this generall point; that wicked men that haue sold themselues to sinne, do at length come to that measure of sinne, that no bandes or banks can hold them or containe them. Such as haue giuen themselues vp to sin, do not onely proceed in sinne wilfully and violently, but come to that height, that neither the iudgements of God, nor his mercies can restraine them, but they breake through all, like an vnruly beast, whom no hedge can hold, no fence can order, no boundes can keepe in, whatsoeuer they be, Ier. 5, 8. 2 Chron. 36, 13, 14, 16. Psal. 50, 17. Esay 1, 3, 4, 5, 6, 7, 8.
And no maruaile. For their hearts are obstinate, Reason 1 their consciences are hardened and seared as with an hot iron, so that they cannot be softened with the oyle of his mercies, nor terrified with the fire of his threatnings, nor broken in peeces with the hammer of his iudgements.Rom. 2, 5. They haue gotten hearts that cannot repent, and therefore when sinfulnesse and obstinacy meet together, there must needs be an exceeding great measure of iniquity.
Secondly, because there is in such, a great Reason 2 contempt of God & his word: now contempt ioyned with sinne, maketh the sinne greater. It is noted as the top of Esaus prophane hart, that he contemned his birthright, Gen. 25, 34. It was a note of prophanenes, to set it to sale, to preferre his belly before the pledge of Gods fauour, to sweare rashly, and securely to passe ouer what he had done; but to contemne and despise the grace of God, passeth all the former, and containeth the height and depth of his prophanenesse.
This argueth, that the times wherein wee Vse 1 liue, are growne to a maruailous height of impiety, and that we are come to a fearefull degree of all prophanenes. For not only grosse sinnes as great beames in our eies are to bee found among vs, but euill men are carried violently with a full career in their sinnes, like an horse without a bridle that rusheth into the battell. We are growne to this perfection, as it were to a complete age of sinne in the midst of the blessings and benefits of God, we turne his grace into wantonnesse, & the more grace aboundeth, the more sinne continueth: and though he warne vs by his word, yet we will not be warned. His word is as the winde that passeth away. Againe, many men liue in sinne in the middest of the iudgements of God, not onely generall iudgements, but euen speciall vpon themselues,Zeph. 1, 12. yet they are setled in the dregs of their wickednesse, nothing can turne them or amend them. This cannot but argue a great height of impiety. This maketh all sinne whatsoeuer to be vnpardonable, when wee grow obstinate and sapped in our euill waies, that nothing can preuaile with vs.Afflictions contemned abused, bri [...] moe afflictions. If any haue a seruant or childe, whom he hath warned of his euill course, and lately corrected him for the same, if this seruant or this childe should (notwithstanding words and blowes vsed toward him) continue to doe the same things, would you not thinke that he deserued a greater measure of punishment? Then let vs, I pray you, iudge our selues in this case. God hath giuen vs his word and commandements, to tell vs what we ought to do, & what not to do, & often sendeth his iudgments among vs for the farther manifestation of the truth of his word: yet wee see men will to their old sins againe though they die for it, & that eternally in soule and body. We must therefore expect daily a greater measure of Gods iudgements [Page 623] then before, because wee continue obstinate and rebellious.
Secondly, seeing nothing will hold vs from our sinfull wayes, but we will rush forward, it teacheth euery mā, that it is our duty to humble our selues for our obstinacy, impenitency, and hardnesse of heart, in that wee are so dull and slow of heart to beleeue and to repent of those things which we haue heard reprooued out of the word of God. The heinousnesse of obstinate sinnes committed with an high hand wil appeare vnto vs by these particulars. [...]einous [...]d gree [...]esse of [...]ate sins open. First, obstinate proceeding in sinne keepeth al mercie from vs, as a thick cloud that suffereth not the comfortable light of the Sunne to shine in our faces. This made the Apostle say, that blindnesse was happened to Israel, that they were not his people, Rom. 11, 25. Woe vnto them in whom this remaineth, for God hath giuen vnto them the spirit of slumber, eyes that they should not see, and eares that they should not heare, Rom. 11, 28. Secondly, it maketh the least sinne that a man committeth or can commit to bee like to that sinne against the holye Ghost that shall neuer be forgiuen, neither in this world, neither in the world to come. Mat. 12, 32. For it is not so much sin that condemneth a man (for then all men should bee contemned, inasmuch as all men haue sinned) as obstinacie and wilfull continuing in sin. And haue wee not therefore great cause to humble our selues for the same, and to lament bitterly? Thirdly, it is a sinne against the Gospell it selfe, and against the doctrine of saluation, ought we not therefore to mourne for it? Notwithstanding many are so farre from leauing off their continued practise of sinne, that they repent of their repentance, they are sorry that they haue turned and changed so farre. [...]epent of [...]tance, a [...]us sin. This is such a sin as maketh men odious in the sight of God, and maketh them more acceptable to satan, when they greeue that they haue a little broken off their sinnes, and made a few steps, & some small beginnings to repentance. This is an high degree of sinne: and this was it that did fill the hardnesse of Pharaohs heart to the full. He and his seruants were at the last content that Israel should depart out of Egypt: this was some kinde of relenting, and a bringing of their former hardnes to a better temper: but they are much greeued for that which they had done, and therefore they say one to another, Why haue we done this, that we haue let Israel go from seruing vs? Thus it was also with the Israelites themselues, they had hitherto proceeded toward the land of promise, and as it were ranged themselues vnder the standard of God, but now they repent of all that they had done, and would needes returne backe againe into Egypt. But on the other side, when a man can mourne that he hath not mourned; and repent that he hath not repented, & humble himselfe because hee hath not bene humbled, this is a true and great measure of grace: and this is that which a man must first doe, before he can truly repent of any particular sinne whatsoeuer. But some will say, Obiect. what neede so many words of exhortation to repentance? We hope we haue repented long agoe, Answer. both often enough and well enough. Thus do some proud hypocrites deceiue themselues. These are like to the young man, that being sent to the law for the direction of his life, answered, All this haue I done from my youth, Math. 19, 20. what is yet wanting? This conuinceth those men to their faces of want of repentance. For if such men haue repented, it is with such kinde of repentance as many take vp and vse after their customary swearing, who when they haue sworn and taken the name of God in vaine, doe presently aske forgiuenesse and cry God mercie, and yet presently sweare againe & againe, like dogs that returne to their vomit: I cannot say like the sow that was washed, walloweth againe in the mire, for they were neuer washed from their sinne: but I may more fitly compare them to the harlot in the Prouerbes, That eateth and wipeth her mouth, and saith, Prou. 30, 20. I haue done no wickednesse. With such kinde of repentance it may be these haue repented, wheras in truth it is rather a bolde presumption, then a true conuersion: for alas, this is no repentance at all, but onely a meere deceite and delusion of the deuill. This is an euident truth, and a verie plaine rule not to bee denied, or disputed, or gainsayed; Whosoeuer is come to this passe to thinke hee hath repented enough, it is most certaine he neuer truly repented, hee is not in the account of God and his word a true conuert or penitent. For all such as haue repented aright, do thinke it, nay they know it to bee vnpossible for them to repent enough: such are our offences against the eternall and infinite maiesty of God, as no man is so humbled for them as that he can say, he neede be humbled no more for them. All our life, if it were or could be as long as Methuselahs, must bee a continuall practise of repentance. As we daily sinne, so we should daily craue pardon of sin, and daily repent vs of our sinne, both of our knowne and secret sinnes.
Lastly, this serueth to exhort euerie of vs Vse 3 to take heede of obstinacy, impenitency, and resolution to go forward in sinne: we must fly from it, and labour against it. Let vs breake off our sinnes by timely repentance, & by doing the contrary good commanded. For this also is another rule certain and infallible without any exception or contradiction, that a man can neuer be free from the forbidden euill, wc doth not earnestly labour to do the contrarie good. A man is neuer free from vnbeliefe, that is not also furnished with true faith in his heart. For there is no meane betweene faith & infidelity, betweene righteousnes and vnrighteousnesse, and therefore it is not possible for a man to be free from an obstinate heart frozen in the lees of sinne and disobedience, that is not also furnished in some measure with repentance and other graces of the Spirit. As of [Page 624] ten as a man stumbleth in the streets, so often he will rise againe, and that quickly to the end none should espy him in his fall, & point at him with his finger: so it ought to be with vs in this case. Whensoeuer we fall into sinne, we ought by and by to labour to rise vp again by repentance, lest by delaying and deferring the time, we adde impenitency to our impiety. Let vs all labour after renewed repentance in this life, without which al must perish eternally in the life to come. This is a necessary duty, wee must all striue and endeuour with might and maine to attaine vnto it; & though satan cast many lets, as it were so many blocks in our way, and seeke to entrappe vs with his subtle deuices, yet wee must breake through them all, and set our selues close to the practise of this duty. The more profitable and necessary it is, the more doth satan seeke to hinder vs and keepe vs from it. There is no way to come by life and saluation, but by repentance. It is a true saying of him that is the truth Iohn 14, 6. That except we repent, we shall all perish, Luke 13, 3. If we will iudge our selues, we shal not be iudged of the Lord, 1 Cor. 11, 31. This is a good iudgement: happy is hee that sitteth thus in iudgement with himselfe, he shall not feare the eternall iudgement. Many there are in the world, that thinke this an vnpleasing doctrine and duty, they would willingly come to saluation and to the kingdome of heauen, but tell them of repentance, they account it an hard saying, they are not able to abide it: they are loath to change their liues and becom new men, they are loth to leaue their sinne and the old Adam. These may bee fitly compared to a traueller, that desireth to be at his iourneies end, and coming to an hard, stony, & streight way, thorough which hee must of necessity passe, or else he can neuer be there; what doth he? Hee seeketh for some other place or passage, he wandereth vp and downe, and coasteth hither and thither; and yet when he hath troubled and tired himselfe, there is no remedie, he must passe thorough the narrow lane, howsoeuer it seeme hard vnto him. So is it with vs, wee would faine haue saluation, but how? we would haue it by any meanes rather then by changing the sinnefull course of our liues, as we see Micah 6, 6, 7. If the Lord would be pleased with thousands of Rammes, or with ten thousands of riuers of oyle; or if he would accept at their hands their first borne for their transgression, and the fruite of their bodies for the sin of their soule, they would be readie to giue it vnto him rather then mortifie any the deeds of the flesh and crucifie the old man. There is nothing sauoureth more hardly in their eares then the doctrine of mortification. But to dreame of an heauen without repentance, is as foolish, as to dreame of passing ouer a broad and deepe Riuer without either bridge or barge. There is no comming into the land of the liuing, of the liuing God, and of those that liue with God, without repentance and change of minde; the bridge is broken down that should transport vs and set vs ouer. For this is the onely way this is the doore by which we must enter, or else no saluation can be attained. Enter then into this way, and set open this gate, that the King of glory may come in, Psal. 24, 7, 9, exercise your selues in this duty, so shall ye bee able to stand before the presence of God at that great and terrible day, when hee shall iudge euerie man according to his workes, Rom. chap. 2. verse 6.
CHAP. XV.
1 And the Lord spake vnto Moses, saying,
2 Speake vnto the children of Israel, and say vnto them, When ye be come into the land of your habitations which I giue vnto you:
3 And will make an Offering by fire vnto the Lord, a burnt Offering or a sacrifice; in performing a vow, or in a free-will Offering, or in your solemne feasts, &c.
4 Then let him, &c.
IN the latter end of the former chapter, we saw the desperate folly of ye people, that albeit Moses made knowne vnto them the heauy displeasure of God, that hee had left them to themselues, and was no more among them, after they had so often played and dallied with his mercifull sufferings, yet they would needs amend their former disobedience by a second contempt, making offer to enter into the land contrary to the direction of God and the aduice of Moses. But what became of it? The swords of the enemies which God had hitherto bended and rebated, are left no lesse sharpe then death it selfe, and are without mercie sheathed in their bowels. For the Amalekites and Canaanites beeing ioyned together, and watching their aduantage, set vpon them, put them to route, and slaughtered the greatest part of them: the Amalekites encoraging one another to bee reuenged of their former losse [Page 625] receiued at Rephidim, Exod. 17. the Canaanites seeking to preuent their own displantation & destruction threatned: after which slaughter they followed their victory, and pursued those broken and disbanded companies all the way of their flight euen vnto Hormah.
In this chapt. we haue sundry ceremoniall precepts, which seeme to be deliuered to them immediately after the former punishment executed vpon the offenders: wherin God testifieth, that albeit the Israelites had iustly deserued to haue finall destruction brought vpon them, yet God would not vtterly depart from them, and wholly leaue them to thēselues, but continue his loue and fauor toward them, and be reconciled vnto them, smelling the sweete sauour of a sacrifice, and verifying the saying of the Apostle, [...]. 26, 19. Ro. 3, 3, 4. Obserue here certain new additions propounded as appurtenances to the lawes before deliuered at large in the booke of Leuiticus. These are foure in number: [...]ontents [...] chapt. first, touching the sacrifices: secondly, touching the first fruites: thirdly, touching the clensing of sins that are committed: lastly, touching the fringes they are commāded to make: all ceremoniall, all temporall in regard of the letter, but all significant in regard of ye matter.
[...]auses [...]acrifices [...]nstituBut before we come to handle these particulars, it shall not be amisse briefly to shew the causes why these sacrifices were instituted in the old Testament. First, to maintain the publike assemblies of the faithfull, and their meetings together to serue the Lord. For, if euerie man were left to himself, religion wold quickly decay or corrupt. Secondly, that they might be shadowes of good things to come, and as it were pictures set before their eies, to put them in mind of Christ and his sacrifice, who is therfore fitly called the Lamb slaine frō the beginning of the world, [...]b. 10. de dei. cap. 5. Reu. 13, 8. Thirdly, these sacrifices were also as the Sacraments of the church, and visible signes of inuisible grace, & testimonies of Gods infallible promise made to the fathers touching saluation in the Messiah to come. Fourthly, they serued to be as an open confession of their faith, what God they serued, & in whom they beleeued, and that they hated and detested the vanity and idolatry of the Gentiles. Fiftly, they were also a testification of their thankfulnes for sundry benefits receiued that therby they might be taught to acknowledge from whence they came. Lastly, they serued for the maintenance of the Ministerie, and consequently for the furtherance of ye worship of God, Deut. 18, 3, 4. 1 Cor. 9, 13. These were the chiefe ends for which they were ordained. Now let vs retu [...]n back to the particular handling of the matters contained in this chap.
[Speake vnto the children of Israel, and say vnto them] The first point is touching the sacrifices, the summe whereof is to teach what oblations are to bee vsed in euery sacrifice, how much wine, how much oyle, how much flower is to be taken and applied in euery special sacrifice. The seuerall sorts of sacrifices are set downe in the booke of Leuiticus: Doctrine. but in what proportion these things should bee added,Of the meate and drink Offering. is not there described, but heere it is declared in this place. And these things thus performed according to the commandement of God, hee is said to smel a sweet sauour. This offereth diuers good vses vnto vs, albeit the things them selues be ceased and abrogated. Vse 1
The Vses. First, the offering is said to bee a sweet sauour, or a sauour of rest (often repeated verses. 3, 7, 10, 13, 14) which God accepteth, wherein he delighteth, and whereby he is appeased; such as he resteth in, & so ceaseth from his anger. This is a borrowed speech taken from sweet odours and perfumes, wherein hee which smelleth a sweet sauour, resteth & contenteth himselfe. If any ask the question, Obiect. whether God smell any sauour or not? I answer, Answer. this must be vnderstood figuratiuely or mystically. For if we speak properly,Gen. 8.21. Exod. 29, 18. sauour & smell is the obiect of the sense of smelling, which agreeth to sensible creatures, and not either to God who neither hath senses, nor is sensible; neither is a creature, or to any spirit. For as Christ saith, A spirit hath not flesh nor bones, Luke 24, 39. so vnto the same agree neither senses nor sensible things. And if it were true, that God were affected with smels, yet the fume and sauor that cometh from the burning of the flesh, cannot it selfe be pleasant and delightfull to the senses, but is rather noisome and vnsauoury, and therefore some other thing must be meant by it. How then cometh it to be a sweete sauour? I answer, two waies; partly in regard of their willingnesse and obedience, wc God preferreth before all sacrifice that hath horne and hoofe. Behold, to obey is better then sacrifice; 1 Sam. 15, 22. and to hearken, then the fat of Rams: therfore where the external worke was separated from the inward deuotion & obedience, it was no sweet sauour but it was hatefull and abhominable to God: partly also and principally, because it was a type and figure of Christ, who was indeede an offering and a sweet sauour to God, Eph. 5.2. He is the truth of all sacrifices, and his blood the accomplishment of all the blood shed in ye sacrifices. He hath performed all in his own person, & brought an end to them, they are no longer to be continued: he hath appeased the wrath of God, he hath taken away our sins, & therby testified his abundant loue toward vs,Iohn 15, 3. for greater loue hath no man then this, that a man lay down his life for his friends. This sacrifice was very acceptable to God the father, in it he resteth and requireth no further satisfaction at our hands, contrary to the doctrine of the popish church. The force of this sacrifice is very great, not so of any other.Psal. 40, 6. and 50, 13. and 51, 16. Esay 1, 11. Amos 5, 21. Micah 6, 7. None of them were of & in them selues a sweet sauor of rest, neither brought they pardon of sin, and therfore God testifieth yt he stood not in need of them: but they were a sweete sauour as they were referred to the sacrifice of Christ, and were offered by faith in him, as Heb. 11, 4. by faith Abel offered, and thereby obtained witnesse that hee was righteous. [Page 626] And now also none of our spirituall sacrifices are acceptable to God, but so far forth as they are offered by faith in Christ, 1 Pet. 2, 5. Al our sacrifices are acceptable through Christ. Obiection If any ask, whence it cometh yt his sacrifice is so effectuall and forcible? Answ. I answer, first from the dignity of his person,The excellency of Christs sacrifice. which offered himselfe for vs, for he was true God equal to his Father, & therefore of infinit value, Acts 20, 28. Iohn 6, 62, 63. Secondly, from the fulnesse of his obedience toward his Father, Phil. 2, 6, 7. & from his keeping of the law perfectly for vs, Math. 5, 17. Gal. 4, 4. whence we see that he was tainted with no sin, 1 Pet. 2, 22. Iohn 8, 46. that he should haue need to offer first for himselfe, as the priests of Leui were constrained to doe in the law, Heb. 7, 27. Hence it is, that the Apostle saith, He gaue himself for vs, not for himself who was without sin, Heb. 9, 13.
Vse 2 Secondly, the sacrifice of the burnt offering made by fire, had a meat-offering ioyned to it, vers. 4. of a tenth deale of floure, mingled with the fourth part of an Hin. This was a measure of moist or liquid things, as the Gomer & Epha were of dry and solid containing six pints,What the Hin was. according to the computation of the Hebrewes, which ought to haue most knowledge in these things. But to leaue this, wee must consider, that to the burnt offering is ioyned a meat offering, this meate offering is no other then the flesh of Christ, which hee should offer for the sins of the world, Iohn 6, 53, 54, 55. 1 Cor. 10, 3. They did all eate of the same spirituall meat, and dranke the same spirituall drinke, that is, Christ Iesus. Obiect. If any aske how he is made meate for vs, and drink for vs? Answer. I answer, in that he was crucified, dead and buried: our life ariseth out of his death: our strength out of his weaknes, & our saluation out of his condemnation. This is our meat offering, as indeed it was theirs also, and this we must eate by faith, if we desire to liue for euer. This must teach vs to hunger after him; the nature of this hunger must be according to the nature of the meate; spirituall meate requireth spiritual hunger in our harts. As truly as we hunger after our meate, so truly should we hunger after this meat-offering. This made the Apostle count all things as dung, that he might win Christ, Phil. 3, 8. Neuerthelesse, great is the prophanenesse of the world: for wee are for the most part like those Israelites that preferred the Onions and Garlick of Egypt, before Angels food, Numb. 11, 5, 6.
Vse 3 Lastly, the sacrifices offered vp, must haue Wine powred vpon them, ver. 5. as also oyle, of which we haue spoken before chap. 6. Out of which wee must learne to acknowledge, that for the faith and truths sake, for Christ and the Gospels sake, wee must not account the best things we haue, no not our owne liues deere and precious vnto vs, but be ready to forsake brethren and sisters, house and lands, & to offer vp our bodies, and to haue our blood shed and poured out as a drinke offering to God, 2 Cor. 4, 10. Gal. 6, 17. 2 Tim 4, 6. Phil. 2, 17. For as Christ offered himselfe for vs, so should we be content to offer vp our selues to him: & as he shed his blood for vs, so should we be ready to giue our liues for his truth. He that will saue his life shall lose it; but hee that loseth his life shall saue it, Math. 16, 25 This haue the faithfull done: for they considered that in heauen they had an enduring substance, Heb. 10, 34. If they lost a temporall life, they found an eternall: & if they parted from any earthly treasure, they obtained heauenly: and therefore their gaines were infinitely greater then their losses. It is not enough to professe the truth in prosperity, so long as it is faire weather, and the Sun shineth warme von vs. Euery hypocrite will go so farre: but we must remember the pouring out of the wine vpon the meat offering, as the faithfull complain that their blood hath bene shed like water round about Ierusalem, Psal. 80, 3. We must know that it is our duty to stand in a storme as well as in a calme, when the winde bloweth as well as when it bloweth not, and when persecution ariseth as well as in time of peace and plenty, Mat. 10, 32, 33. Thinke it not therefore strange when trouble appeareth, and the fierie triall cometh, which is to try vs, 1 Pet. 4, 12. We must reioyce vnder the crosse. All men can reioyce and be glad when they haue a plentifull haruest, when they find great spoiles, & when the riches of their house encrease, Psa. 4, 7. but we must reioyce if the wil of God be to proue vs so farre, when we suffer the spoiling of our goodes, and are companions of them that are so vsed. To conclude, we haue all neede of patience, Heb. 10, 36. that we do not faint when we are rebuked. Let vs therefore be alwayes ready for affliction, & when we haue suffered much, yet make preparation and prouision for more, for we haue not yet resisted vnto blood, striuing against sin, Heb. 12, 4. But we for the most part promise to our selues rest and ease, we are willing to hear of ye meate offering, but we care not for powring wine vpon it. Wee would haue Christ, but we would not suffer for Christ. We are willing to haue him our meat, but not our crosse.
13 All that are borne of the country shal do these things after this manner, in offering an Offering made by fire of a sweet sauour vnto the Lord.
14 And if a stranger soiourne among you, or whosoeuer bee among you in your generations, and will offer an Offering made by fire of a sweet smelling sauour vnto the Lord: as ye doe, so shall hee doe.
15 One ordinance shall bee both for you of the Congregation, and also for the stranger that soiourneth with you, &c.
Moses hauing set downe sundry rites and ceremonies, sheweth in these words the persons to whom they belong, & of whom they must bee practised; they belong euen to the strangers & [Page 627] soiourners among the Israelites as well as to the Israelites themselues, namely, if they were circumcised; as it is saide before touching the eating of the Passeouer, chapt. 9. One law is appointed for the one and the other. [...]rine. The doctrine is this: [...]hurch is [...]e body. [...]ded the lawes. The members of the church (of what place & people soeuer they are) are one entire body, and are to bee ruled by the same lawes, Exod. 12, 48, 49. Eph. 1, 22. and 3, 15. & 5▪ 21. Coloss. 1, 18. To this purpose it is called sometimes a body, sometimes a city, somtimes a temple, and sometimes a family. But it may be obiected, if it be one body, one temple, one city, one family, how is it that we reade of many Churches: as of the Romanes, of the Corinthians, and of the seauen churches of Asia? I answer, there is one Church, but it hath many particular parts: as the great Sea, though it be one, yet there are many parts according to the seueral coasts and countries by which they run, as the Britan, the French, the Spanish, the German seas, and yet all but one sea.
[...]. 1, 2.The reasons. First, the ruler thereof is one God and one Lord ouer all, who is blessed for euer. This one God hath one church, & hath prepared for it one place and one saluation, Eph. 4, 5, 6. Secondly the body, tied as it were by ioynts and sinewes in the same: the members are diuers, but they make but one body: there is one hope, one inheritance, one baptisme, one faith, being vnited by meanes of the ministery, Ephes. 4, 12. They haue the same Sacraments, they eate one bread, and they drink of the same cup. This inward meanes is one Spirit, by which they walke, 1 Cor. 12, 13. Thirdly, they are ruled by one head which coupleth them together. For, as one body can haue but one head, so one head can haue but one body: and thogh the members be many, yet the body is but one. Col. 1, 18.
Vse 1 The Vses. First, the tolleration of diuers & contrary religions is not lawful. As the church is one body, so it is to be ruled by one law; one law is appointed for all. This tolleration and dispensation is like the sowing of diuers seeds together in one fielde, or the mingling of linnen and wollen together in one garment: as if a Painter should ioyn to the head of a man the neck of an horse, [...] de art & then adde to the body sundry feathers of diuers sorts, and make the picture beneath to end like a fish, what a monster would this be? So this linsy-wolsy Religion, consisting of contrary parts, & not one agreeing to another, would make the church a very monster: and it is directly contrary to the first and second commandement, and the office of the Magistrate, appointed and ordained to maintain the pure worship of God. Ahab and his people are reproued for halting with God and wauering between his opinions. Salomon is reproued for this, 1 Ki. 11. and contrariwise the best Kings, Iosiah, Hezekiah, Asa, and Iehoshaphat are commended for their constant profession and perseuerance in the same truth. Secondly, all monuments of idolatry and superstition must be demolished and pulled down, and idolaters should be slain.Deut. 12.2.3, 4. & 7, 4, 5. and 13, 1, 2. Gal. 5, 12. Reuel. 2, 14.15, 20. Good king are reproued for suffering hil-altars and Groues, & not taking them away. Besides, it is a means to ouerthrow church and kingdome. 1 Ki. 11, 19. If a church be corrupt in the foundation of the doctrine, and the substance of Gods worship, we ought to separate from it,2 Chro. 11, 14 Acts 19, 9. 2 Cor 6, 16. Reuel. 18, 5. & not ioyn as a member with it of the same body. This vnhappy toleration is accompanied with sundry mischiefes: it sheweth a coldnesse in Gods cause, and litle or no zeale in defacing the monuments of idolatry, and no hatred of them at all, being content to giue the glory of God to another, which he wil not haue to be giuen. It nourisheth a serpent in the bosom, and setteth vp vncertainty of faith and religion; leaueth men in a mammering what to do, and to which side to ioyne himself, maintaineth confusion in Gods worship, fostereth schismes, troubles, seditions, and rebellions among subiects, breaketh the sweet & comfortable knot of the vnity and amity of brethren, and lastly bringeth danger to Prince and State. It is directly against sincere profession, Ioshua 24. verse 19. 2 Ioh. 10, 1. The Samaritans serued euerie one the god of his country, and so serued not God at all. The Apostle saith, There is one faith, Ephes. 4, 5. an house diuided against it selfe cannot stand, Mat. 12, 25. Frō such separate, 1 Tim. 6, 3.
Now let vs see what may be obiected in defence of toleration. First, it is said, Obiect. it giueth to euery one contentment, Answer. and therefore it is a safety to a commōwealth. I answer, Contentment must be giuen by lawful meanes, otherwise discontentment is better: as iust warre to be preferred before vniust peace. Againe,Ier. 22, 15, 16. there is no true safety without Gods blessing: and as the heathen Philosopher reasoneth against cōmunion of all things,Arist. pol. lib. 2. so we may against the toleration of all religions. He taught, That whatsoeuer is cared for of all, is cared for of none: so wee may say, whatsoeuer giueth contentment to all, giueth indeed contentment to none. Hence it is, that there are so many iars and contentions, which indeed are the ruine of a kingdom, Neh. 2, 19, 20. from 1. ver. to the 16. This was the most diuellish policy of Mahomet to patch vp his Alchoran with shreds of all sorts of errors, schismes, and heresies, borrowed from Iewes and Gentiles, that there might bee somewhat to content all persons, that so some of all sects might be allured vnto that superstition.
Secondly, Obiect. the Iewes warranted by the word did suffer amongst them the idolatrous Gentiles, Deut. 14, 21. Exod. 12, 44. therefore we may do the like. I answer, Answer. priuate toleration in conuersation, did not allow any open profession or practise of idolatry in those Nations, Deu. 12, 1, 2, 3. Again; thogh they by reason of their weake estate suffered many, Deut. 7, 22. yet afterward in a perfect state we finde not any. Lastly, some things were tolerated contrary to morall lawes, as we see in the case [Page 628] of diuorce for trifling causes, and of vsurie to strangers, which we may not now tollerate.
Obiect. Thirdly, corrupt manners in well-ordered gouernment haue had open tolleration, therefore the roote from whence they spring may also, which is corrupt religion, as tolleration of polygamy and of vsury to strangers. Answ. I answer: first the sequele is false, for there is great difference betweene manners and false worship, yea betweene doctrines fundamentall & otherwise, 1 Cor. 3, 11, 12, 13. Secondly, touching diuorce and polygamy, there is no allowance, but a permission onely, Math. 19, 8. and that of vsurie was particular for those nations, Deut. 23, 20. Exod. 21, 1.
Obiect. Fourthly, it doeth greatly manifest, commend, and extoll true religion, 1 Cor. 11, 19. I answer no otherwise then as one contrary being set to another, Answer. doth make the same better to be seene: and thus doth sinne serue to commend the grace and mercy of God, as Rom. 5, 20. Where sinne abounded, grace did much more abound: howbeit this commeth to passe accidentally, not directly and properly.
Obiect. Fiftly, the conscience is not to bee forced, therefore men should be left to themselues. I answer, Answer. it is lawfull to force them to ye means. Luke 14, 23. Compell them to come in, that my house may be filled; that by the blessing of God vpon the vse of the means, they may afterward willingly yeeld, 2 Chron. 34, 33. Ezra 10, 8. The sonne that answered his father, that hee would not work in his vineyard, afterward repented and went, Matth. 21, 29. And some haue bene forced in the beginning to come to the word, who afterward could hardly bee forced and driuen from it. There is an actiue violence and a passiue. Many are haled to the means by violence, and come to the church as a Beare to the stake, but afterward the violent take the kingdom of God,Math. 11, 12. and lay hold on it by force.
Obiection Sixtly, all manner of wicked men and wickednes are to be left vnpunished, for the tares and the wheate in one field must bee let grow together vntill the haruest, and then they shal be separated, Mat. 13, 30. the tares shalbe burned, Answ. the wheate shall be preserued. I answer, the scope is onely to shew that both good and bad are by Gods decree to remaine til the end of the world, to vphold the godly against that tentation, as the application or reddition (the second part of the comparison) doeth shew in the exposition of it by Christ himselfe, Mat. 13 36, 37. The godly must not be offended at the multitude and growth of the wicked, we must neuer look for perfection vpon the earth. This parable doeth no way touch the authoritie of the Magistrate,Beza de haeret. à mag. puniend nor the discipline of ye church, neither pleadeth pardon and impunity for malefactors, but warneth vs that offences shall neuer be wanting in the church to the end of the world, but it shall alwayes bee troubled with such abuses.August. de fide & oper. cap. 1. & 2. There shal alwaies be a mixture so long as the world standeth, and therefore we ought not to depart out of the church as schismatiks do, for the blots and blemishes that appeare in it. Thus much of this parable.
Seuenthly, Obiection. euery christian Magistrate is not of power to suppresse contrary religions without the ruine of his kingdome. I answer, Answ. wee speake of such as God hath giuen power into their hands: whensoeuer God requireth it at their hands, he will enable them to perform it, and then they ought to set vpon that as a speciall duty. Where there is no power, God accepteth the will for the deede:2 Cor. 8, 12 so that if they endeuour to restrain such and cannot, it is not their sinne.
Hitherto we haue spoken of false religions in generall:Popery [...] be tollera [...] in any state now among all other false religions popery is one of the worst, and least of all to be tollerated in any State, or in any sort, as that which raceth the foundation of the christian faith, and pulleth it vp by the rootes, as plainly appeareth by these particulars. First, it maintaineth inherent righteousnesse of their owne, and iustification by workes done by themselues, & in themselues: and therby make iustification and sanctification all one, contrary to the Apostles doctrine, 1 Cor. 1, 30. & 2. Cor. 5, 21. It reiecteth and derideth the imputation of Christs righteousnesse, whereby we stand righteous in the sight of God thorough his righteousnes and merits imputed vnto vs. And hence it is, that they make his righteousnes vnperfect, and giue a power to themselues to make satisfaction for sin by temporall punishment, and the sacrifice of the Masse. Secondly, they corrupt the worship of God in substance, by professing and practising idolatry and worship of images, making the church an harlot, by forsaking her first husband, and bringing in more then heathenish idolatry by adoring Saints, angels, crucifixes, relickes, & their breaden god,Rai [...]ol. [...] with [...] 8. & by entertaining a mixture of Paganisme and Iudaisme. Thirdly, the church of Rome is the church of Anti christ, therefore not of Christ: for to ye bysh. of Rome do all the notes and properties whereby Antichrist is described in holy Scripture,The byshop of Rome is Antichrist. agree truly, fully, solely. This wil not be hard to resolue if we consider the place where we are to seeke him, and where wee shall finde him: the time when the church was to looke for him: and lastly the qualities wherby he is to be known. The seat of Antichrist is mysticall Babylon: & mystical Babylon is no other thē Rome it self. For the whore of Babylon is the great citie, wc in the Apostlestime had rule and dominion ouer the kings of the earth, Reu. 17, 18. and this City is situated vpon seuen hils. Reu. 17, 9. the seuen heads are seuen mountaines on which the woman sitteth: which agreeth properly to Rome, and euery historian, nay euery Poet almost,Prop [...] [...] lib 3 [...] Georg lib [...] Vano lib 5. l [...]g [...] Lat [...] Pluto Pr [...] Ren. cal it the city on seuen hils. Secondly, touching the time of the reuealing and manifestation of Antichrist, it was foretold by the Apostle, that he should come when the Emperors were remoued and taken out of the way, and when once the Empire in the west should be dissolued, [Page 629] then should Antichrist succeed in yt seate, that is, in the gouernment of Rome, 2 Thes. 2, 8. and this we see with our eies to haue long agoe come to passe, that it needeth no farther inquiry. The Apostle had spokē plainly of this to the Thessalonians by word of mouth, & therfore forbeareth to set it downe in writing, lest he should bring on his owne head, and on the church the needlesse hatred of ye Romane monarchy; his own writing remaining as a strong euidence against himself and others. For when the Romans should reade or heare that he had prophesied of the dissolution of the Romane Empire, they would soone raise persecution against him and the rest of the beleeuers, as if they expected the ruine, & desired the downfall thereof. And this truth in all likelyhood was wel marked, and continued in the church from age to age, because it is generally vnderstood of the Roman Empire and Emperor, [...] detesur. Amoros. Thes. 2. in Thes 2. [...] ad Al [...]est 11. [...]catech 15 in 2 Thes. by most of the Ancients.
Lastly, the conditions and qualities of Antichrist do bewray the same also. Now, hee is plainly described by the Apostle, 2 Thess. 2, 4. yea so plainly, as if then hee had bene alreadie come and reuealed to the world. He is saide to bee an aduersary opposed to Christ, yet not professed, but disguised: for vnder the maske and vizard of hypocrisie, he oppugneth Christ and his truth, and denieth the Lord Iesus to be that Christ, annointed to be the only King, the onely Priest, and the onely Prophet of the church; in all which the byshop of Rome will haue a share, and communicateth them to others. This high priest is no better then an apostate, a star falne from heauen; he lifteth vp himselfe aboue all that is called God, that is, all to whom the name of God is communicated, and sitteth in the temple of God as god. Fourthly, a perfect papist, that is, such a one as acknowledgeth the Councell of Trent, and is obedient to the doctrine of the Iesuites, cānot be a good subiect, neither obey for conscience sake: for he beleeueth the Popes sentence in excommunication to be good, nay to be Gods sentence: hee obeyes so long as pleaseth the pope and his instruments: he keepeth not promise or oath with heretikes, he receiueth pardons to free from loyalty and allegeance, harboureth Seminaries, looketh for a golden day, practiseth the most diuellish deuices to establish popery; entertaineth conference with his Princes sworne enemies: and maintaineth that this proud prelate may depose Princes by his priestly power. Lastly, it is dāgerous to Prince and State to permit them, forasmuch as hereby they haue meanes to work and wreak their malice: Recusants will conuerse with Iesuites most freely, and Iesuites shall not bee kept to any good termes and behauior: whereby the secrets of the land are disclosed, home-bred foes are encreased, good subiects are discoraged, and meanes affoorded to hollow-hearted enemies, to forecast and to fortify themselues.
Vse 2 Secondly, this serueth to reproue diuers sorts that erre in practise, & offend against this rule. And first of all, such as seek reuenge, and therby shew themselues far from true loue. To reuenge wrongs is proper to God; we must not intrude vpon his office, neither vsurp his right Deu. 32, 35. Ro. 12, 19. Heb. 10, 30. Psal. 94, 1. Pro. 14, 29. If we practise this wee worke wickednes against him, and prouoke him to work reuenge vpon our selues. Is it a small offence for any subiect to vsurp the office of ye Prince? or of the Iudge in giuing sentence vpon any? Such vsurpers are such persons against GOD. Againe, it serueth to rebuke such as will not forgiue; how can such perswade themselues to be members of the church, and one body with their brethrē, while they refuse to be one with them? These doe make an heauy law against themselues, Mat. 6, 14, 15. & 18, 22. & 5, 44. 1 Pet. 3, 8. Thirdly, such as haue no feeling of the troubles & calamities of their brethren, Heb. 13, 3. much more such as adde affliction to the afflicted. The captiuate Iews complain against the insolency and cruelty of the Caldeans, Ps. 137, 3. they required of them in scorn and derision to sing in their hearing one of the songs of Sion, and made themselues merry when they saw them heauie hearted. The enemies of God and his people are vnmerciful & haue no pitty, Esay 47, 6. God reprooueth for this, Psal. 102, 19.
Lastly, all members of the church should liue Vse 3 in all loue, peace, and concord one with another, Gen. 13. considering we are brethren; and auoid all dissention and discord. As in the naturall body we see how one member is readie to aid & affect another, and stand for the good of another: so should it be in the mysticall body, all should be vnited together. As the subiects of one Prince that belong to one kingdome, are subiect to the same lawes, & bound to maintaine mutuall peace one with another: so if God be our king, and rule in our harts by his word and Spirit: and if wee belong to his kingdome, wee must imbrace one another in loue,Ephes. 4, 3. and endeuor to keepe the vnity of the Spirit in the bond of peace. We must do nothing through strife and vainglory, Phil. 2.3.1 Cor. 1, 10. We must all speake the same things, that there be no diuision among vs. Hatred is a fruit of the flesh, Gal. 5, 20.Galath. 6, 2. On the other side, to walk in loue, is to walk in the spirit, and it is a fruite of the gospell.1 Cor. 13.1. & 14, 1. If we haue neuer so excellent gifts, all remaine vnprofitable without this. Now,The way to try whether the loue of the brethren be in vs. the way to trie whether this be in vs toward the brethren, is to examine it by these foure rules. First, Christian loue must not begin for any worldly respects, nor end for wordly respects and considerations, but principally must be for and in God. Carnal loue is begun for carnall respects, and therefore soon withereth away. We must loue our brethren principally, because they are the sons of God, and members of Christ.Ioh. 20, 17. They are his brethren, and he accounteth them so: and therefore if God be our Father and Christ our brother, they also must be our brethrē. This is [Page 630] expressed by the Apostle, 1 Iohn 5, 1. Euerie one that loueth him that begate, loueth him also which is begotten, that is, whosoeuer loueth God the Father, loueth also the sonnes of God. Secondly, true Christian loue must not bee outward in shew onely, but inward in the heart, 1 Iohn 3, 18. To loue in shew, is the loue of Caine toward Abel. Thirdly, wee must loue those that are our enemies and hate vs: for if we loue them onely that loue vs, what singular thing do we? or what reward haue wee? Math. 5, 46, 47. Lastly, Christian loue must not be onely in time of prosperity, but is chiefely tried in aduersity, when most neede is. This rule is set downe by the Apostle Iohn, Whosoeuer hath this worlds goods, and seeth his Brother haue need, and shutteth vp his compassion from him, how dwelleth the loue of God in him? 1 Iohn 3, 17. And Salomon sheweth, that a friend loueth at all times, and a brother is borne for aduersitie, Prou. 17, 7. In time of peace and plenty, euery one will seeme a friend, but not in miserie: The poore is hated euen of his owne neighbour, but the rich hath many friends, Prouerbes chap. 14. verse 20. howbeit in time of neede is the true friend tried.
These rules must serue for our instruction: wee must loue all those that are the sonnes of God by grace and adoption: wee must loue al those yt are the brethren of Christ by faith & sanctification: wee must loue them inwardly in truth and in heart: wee must loue our enemies: and not onely in their prosperity and flourishing estate, but in their greatest neede, and then be assured that the loue of God shall be our shield and protection.
18 Speake vnto the children of Israel, and say vnto them: When ye come into the land whither I bring you:
19 Then it shall bee that when ye eate of the bread of the land, ye shall offer vp an heaue offering vnto the Lord.
20 Ye shall offer vp a cake of the first of your dough, for an heaue offering as ye do the heaue offering of the, &c.
21 Of the first of your dough yee shall giue vnto the Lord, an heaue Offering in your generations.
Heere is the law for the first of the dough to be offered to God. This is the same Law in effect with that often repeated touching the first fruites, Exod. 22, 29. & 23, 19. and 34, 26. Deut. 14, 23. The substance of these lawes was to teach them to acknowledge from whence they inioyed their Land, their Corne, their Wine, their Dough, and all their store that they possessed, to wit, by the meere gift and blessing of God. Doctrine. The doctrine from hence is this,Whatsoeuer we haue, by Gods bles [...]ing we haue it. The author and giuer of all outward blessings whatsoeuer is God, and hee alone. Whatsoeuer wee possesse, by the sole gift of God we do possesse it, Esay 26, 12. and 45, 7. Iob 21. Psal. 147, 14. Iames 1, 17. Ezek. 16, 17, 18, 19. Acts 17, 25.
The reasons. First, he hath made all things,Reason 1. and therefore they are his owne by right of creation, Psal. 24, 1. & 50, 12 Rom. 12, 36. Secondly, all things are disposed by his prouidence being his own, for he doth all things in heauen and earth whatsoeuer hee pleaseth, as at the first hee made them, Psal. 113, 5, 6. Thirdly, wee are sent vnto him for our dayly bread and for all temporall blessings, and are commanded to go to him in all our need, looking for them at his hands, Math. 6, 11.
This teacheth euery man to bee content Ʋse 1 with his portion whatsoeuer it bee that God hath giuen to him, albeit we haue lesse then others, yet wee must consider it is GOD from whom we haue it, and therefore we ought not to be discontented with it. Such as any way murmure when they haue not their own mind fulfilled, are wilfull men and checke the wisedome of God as if he were vnrighteous, because he giueth not to euery one alike. This was the common sinne of the Israelites, as we haue often noted: we must not be like them,1 Cor. 10, [...] to murmure as some of them murmured, and were destroied of the destroyer. This is the mother of vnthankfulnesse, and robbeth him of the honour due vnto him: who better knoweth what is good for vs then we our selues, Phil. 4, 11.
Secondly, it is our duty whatsoeuer we haue Ʋse 2 receiued, whether it be little or much, to vse it well and employ it to good vses. The heathen man could say,Cuer. de Of [...] lib. 1. We are not born for ourselues only: then much more ought we that are christians to know and testifie that wee were not born for our selues, but for the church & people of God, and thereby made seruants vnto all.1 Cor. 9, 1 [...] We must therefore take speciall care yt we do not abuse his giftes, or wrong any of his creatures which we enioy, for which we must giue an account: inasmuch as we in wronging of them do wrong God himselfe the giuer of them; and then we may iustly feare lest he take them away, who is as well able to take them away from vs, as to giue them to vs, yea, and he will do it. Hence it is that Iob ioyneth both together; The Lord hath giuen, and the Lord hath taken away, Iob 1, 21. so that we shold be careful to vse them to the glory of God; it is not enough that we do not abuse them, we shal be called to a reckning for a farther duty, because we must not onely abstaine from euill, but do that which is good.
Thirdly, if we would haue these blessings Ʋse 3 continued vnto vs, wee must keepe in with God, seeing he is the author of them; let vs labor to serue him in righteousnes and true holines all the daies of our life, Mat. 6, 33. Seeke his friendship, and preferre his loue and fauour aboue all things in this world. He did make the world for such as are his friends, and not for those that are his enemies. And albeit the enemies of God haue gotten a very [Page 631] great share of these blessings, yet they are no better then vsurpers.
Ʋse 4 Lastly, this offering of their first fruites, was an acknowledgement that they held all from God, and they brought the same as a testimony of their thankfulnesse, when GOD had brought them into the Land, that they entred into houses which they builded not, & fields which they sowed not, he requireth of them to bring the first of all that they had tasted vnto him. The practise heereof wee see taught to the people when they should come into the Land, Deut. 26, 9, 10. they must confesse the benefits which they haue receiued of him, saying, I haue brought the first fruites of the land, which thou O Lord, hast giuen me: and thou shalt set it before the Lord thy God, and worship before the Lord thy God. If then we receiue his blessings without the praise of his Name, we defile them, and we dishonour him, and his creatures become vncleane vnto vs, 1 Tim. 4, 4, 5. Euery creature of God is good, and nothing to bee refused, if it be receiued with thankesgiuing: for it is sanctified by the word of God and praier. Of whom shall we receiue our food, if we seeke it not at Gods hand? If the childe want food and raiment, to whom shall he go but to his father? He giueth to the beast his food, and to the young Rauens which cry, Psal. 147, 9, and 104, 27, 28. And as we haue our meate from him, so we must eate and drinke as in the presence of God, Deut. 14, 26. If this point were well printed in our mindes, and grafted in our hearts, that God is present at the Table with vs, that he sitteth downe with vs, and riseth with vs, that he cometh with vs, and departeth with vs, it would teach vs more sobriety & moderation then it commonly vsed among vs. The very heathen had some knowledge of this, and were altogether ignorant of it, they called their Tables sacred, and thought that their gods were alwaies attendant at their meates and meales. Thus by this light of the truth shining (though darkly) among thē, God left them altogether without excuse. Woe then to vs that professe our selues christians, if we do not learne that God is present with vs at our Tables, & will take an account of vs for all our words and deeds whatsoeuer. If a childe be at the table with his father, and his father sitting at the vpper end of the boord haue his eie euermore vpon him, he will not dare to vse such boldnesse as otherwise hee would if he were absent: for then peraduenture he would not sticke to play his prankes, to throw his trencher vnder feet, and to dally as a wanton with his meate: but if he be at his fathers table, and sit at his elbow, and remaine in his sight he will behaue himselfe soberly and orderly, or else he shall be rebuked and chastised. So likewise it ought to be with vs, if we did consider that God is with vs in our eating and drinking, it would be of sufficient force to teach vs to behaue our selues reuerently, and to take heed of all excesse; but whether we consider it or not, we shall finde in the end, that he is not farre from euery one of vs that abuse his creatures, to the dishonour of his Name, and to the danger of our owne soules. If we do not praise God for our meates and drinkes, we are no better then theeues and vsurpers, (albeit otherwise they may be called our owne) because God hath not wholly resigned vp his right vnto them, who hath created them.
22 And if ye haue erred, and not obserued all these commandements which the Lord hath spoken vnto Moses,
23 Euen all that the Lord hath commanded you by the hand of Moses from the day that the Lord commanded Moses, and thenceforth from among your generations.
24 Then it shall be, if ought be committed thorough ignorance, without the knowledge of the congregation, that all the congregation shall offer, &c.
Heere we haue a law set downe touching the sacrifice for sinnes of ignorance. If the former lawes were broken through errour and ignorance, not wilfully & of a setled purpose, the manner of cleansing the same is set down, whether it be done by the whole multitude, or by one priuate man. Where we see, that it may fall out, that the whole Church may erre and go astray both in iudgement and in practise.
Obserue hereby, Doctrine. that the ignorance of the will and word of God,Ignorance of the word of God, is a greeuous sin. in whomsoeuer it bee found, is a great and greeuous sinne against God, Leuit. 4, 2. and 5, 17. Esay 1, 3, and 5, 13. and 27, 11. Ier. 10, 25. Luke 12, 48. The Prophet Hosea complaineth, that there was no knowledge of God in the Land, chap. 4, ver. 2. They were deliuered out of Egypt, planted in a fruitefull land, furnished with all commodities, he gaue them his word and sacraments, he dealt not so with euery Nation, Psal. 147, 20. yet they had no knowledge of his wayes, nay they regarded not the knowledge of his waies. This is a foule sinne to hate the light, and yet to liue in darknesse, and to loue darknesse more then the light, Ier. 4, 22. They were foolish and knew him not, they were foolish children and had no vnderstanding, they are wise to do euil, but to do good they haue no knowledge.
The grounds of this doctrine are euident. Reason 1 For first, all the corruption that befell vs thorough the fall and disobedience of Adam, is sinne: therefore ignorance and blindnesse of minde being a part of that corruption, must needs also be sinne; the naturall man knoweth not the things of the Spirit of God, because they are spiritually discerned, 1 Corinth. 2, ver. 14.
Secondly, ignorance is contrary vnto the Reason 2 image of God, wherein at the first we were [Page 632] created, and therefore it must needs follow that it is sinne. Now a part of Gods image in man, was knowledge, Col. 3, 10. as well as holinesse and righteousnes, Eph. 4, 24. Ignorance therefore being contrary and opposite to this, must needs be sinne.
Reason 3 Thirdly, that for which Christ died to abolish and take away, must needs be sinne, for wherefore dyed he,Rom. 4, 25. but for our sinnes? but hee suffered euen for our errours in life, & for our ignorances; which was represented by this, that euery high Priest taken from among men, had compassion on the ignorant, and on them that are out of the way, for that he himselfe also is compassed with infirmity, Heb. 5, 2. and hee entred into the holiest of all once euery yeare, not without blood, which he offered for himselfe and for the errours of the people, chap. 9, 7.
Reason 4 Fourthly, as knowledge is the beginning and foundation of all piety and obedience: so ignorance is the mother and roote of all errour, euill, wickednesse, and prophanenesse, Math. 22, 29. Yee erre, not knowing the Scriptures, nor the power of God: and therfore it cannot be but displeasing vnto God, Psalm. 94, verse 10.
Vse 1 This teacheth the folly of many men in our times, who thinke that ignorance shall excuse them; they regard not to learne or know any thing, and then thinke themselues excused, because they know not. These are willingly, nay wilfully ignorant, 2 Pet. 3, 5. They know nothing, because they will know nothing, like to him that shutteth both his eyes, because he will not see the light. But this cannot shield and shelter them from the iudgements of God and from his heauy wrath, 2, Thess. 1, 8. who will come to render vengeance in flames of fire vnto such as haue not knowne the Gospel. Wee haue the word of God among vs, and we heare the sound of it, yet few or none at all care to get knowledge and vnderstanding by it. This is a most fearefull kinde of ignorance, and a great measure of sinne. Ignorance is twofold, simple, and affected; and both condemned, and both shall receiue vengeance and iudgement. The simple, is when we haue not the meanes, and so haue not that knowledge which we ought to haue: for he that sinneth without law, shall also perish without law; and as many as haue sinned in the law, shall be iudged by the law, Rom. 2, ver. 12. This is a fruite of our originall corruption, & taketh hold vpon all, and is sufficient to condemne the very Turkes and Infidels: because, not onely to be ignorant of that which wee haue meanes to know, but to be ignorant of that which we ought to know, is a sinne. Some things we may be ignorant of, without sinne: nay, Christ our Sauiour as he is man, knoweth not all things, Math. 24, 36. Mark. 13, 32. Secret things belong not vnto vs, but vnto the Lord, Deut. 29, verse 29. But the things reuealed belong to vs and to our children to do them; and to be ignorant of any of these, is a sinne in the sight of God. Affected ignorance is, when we haue the light of the truth shining in our faces, but we shut our eyes against it, lest it should shine into our hearts: and this is our case. We haue the word, wee may reade it or heare it read, we haue it preached, and other meanes of knowledge offered vnto vs, therefore all such are left without excuse. It shall not excuse a subiect when hee hath broken some penall statute, to say, Alasse, I knew not the law, I was vtterly ignorant of it, I neuer heard in all my life of any such matter. For the law is passed, printed, and published, and thou must take knowledge of it. Euery man at his owne perill must looke to it, and if he runne in danger of it, it is his owne fault: so we may say of the law of God. He hath set it foorth to the view of all, and all must make enquiry after it at their vttermost perill.
If then the Turkes and Sarazens, if the Infidels and Barbarians that want the meanes, shall not be excused at the day of iudgement by their ignorance, how shall we thinke to escape that haue had the meanes? And so doth the Lord tell them of Corazin and Bethsaida, and denounceth a fearefull woe against Capernaum, because they had much mercy shewed vnto them, & yet neuer regarded the same, and therefore telleth them, that it should be easier for Tyre and Sidon, yea for Sodome and Gomorrah in the day of iudgement, Math. 11, 21, 23, 24.
Secondly, woe to our times, woe to the age Vse 2 wherein we liue: for little knowledge resteth in the hearts of the greatest part. They know nothing of God, of his nature, of his essential properties, of the Trinity, of the Law, of the Gospel, what faith is, what iustification, or repentance. They are ignorant how to worship God, though they be often taught: they remaine euer the same men, euer ignorant: euer learning, but neuer coming to the knowledge of the truth. Two chiefe causes there are of this, the one in the mind, the other in the will. In the minde, impotency of vnderstanding, they are dul to conceiue the things of the Spirit. The wisedome of God is foolishnesse to them, as mans wisedome is foolishnesse to God, 1 Cor. 2. The other is in the will, they sauour the things of the flesh wholly, they finde no sweetnesse in the word, their hearts are put out of taste by worldly things. These, as they that are euill and blinde by nature, so are they become worse by nurture and education, they are nuzled in ignorance all their youth, & for the most part a l their life: parents be generally ignorant themselues, and no care is in them to haue them instructed. Salomon saith, Teach a childe, or traine vp a childe in the way that hee should go, and when he is old he will not depart from it, Prou. 22, 6. He will both sooner apprehend it, and better keepe that which is taught him. If this time be passed ouer, it is harder to learn afterward; the eies being blinded and filled [Page 633] with the dust of earthly things, can discerne nothing; and when such come to age, they vtterly despise the things that belong to a better life. It is with vs as it was with the Land of Egypt, it was ouerspread with darknesse, onely a small part, where the children of Israel were, being excepted: so hath ignorance ouerspread ye greatest part of our land. For look vpon very many places, they lie waste as a wildernesse for want of builders, the haruest is great, but there is great want of Labourers to gather together the corne, Mat. 9, 37. They haue blinde guides set ouer them, that can do nothing to the sheepe but fleece them, & they can say nothing to them, but Bring ye, or pay ye. If we cast our eies vpon such places as haue able Teachers ouer them, hauing gifts sufficient to instruct them, yet many of them are idle without care and conscience of their duties: is it then to be wondered at, that the land is full of ignorance and empty of knowledge? Againe, in such places where are able Ministers and willing to take any paines amongst the people according to the measure of grace affoorded vnto them, yet euen there you shall finde little or no knowledge at all; and where they haue bread enough, they starue themselues and perish for hunger; and where they may haue plenty they liue in penury and misery, and want of all things. They haue meate and drinke offered vnto them, but they will not reach out their hand to take the same, like to the sluggard, that hideth his hand in his bosome, and will not so much as bring it to his mouth againe, Prou. 19, 24. Many there are, that doe manifestly and openly oppose themselues against knowledge, and set themselues against seeking after it so farre as they can or dare. This plainly sheweth, that indeed they neuer had any true knowledge at all: and others albeit they doe not directly oppose themselues against knowledge, yet in the meane season (which is all one) they haue no loue of it, neither any holy desire to come to knowledge. If we consider farther how empty our churches and seats are, it will appeare that our ignorāce must needs bee very great. For how should such carelesse & rechlesse persons haue knowledge? I am perswaded, if these were well and throughly examined, they would be found beyond all measure blinde and sottish, olde and ignorant, worse then infants and little children. Knowledge of God is not naturall, it is not borne and bred in vs and with vs: neither is it to be gotten in our daies by extraordinary meanes: seeing therefore they vse not the ordinary, it followeth that they are destitute of knowledge.
causes of [...]ance.Another reason why men are so drowned in the sea of ignorance, is because though they heare much, yet they digest little or nothing at all: like to him that seeth meate before him but tasteth none of it. In the body, he that eateth much and digesteth nothing, cannot haue his health, nor prosper: so is it in the soule; it may be these will heare two or three times in a quarter, but they neuer make conscience to meditate on that which they haue heard, but let that slippe which they haue learned, and so indeede are neuer bettered by that which they heare.
Another reason why so much ignorance is among men, is, because they want exercising of themselues in the Scriptures: they apply themselues to no constant reading of them, or reasoning and conferring about them; and therefore it is not possible for them to haue any sound and well-grounded knowledge in them at all. The Ministers may wast thēselues like lights in the Tabernacle, yet these people will neuer attaine to any knowledge.Vaine allegations of ignorant people. Some alledge, that their callings are such as they giue them no leisure to attend the Scriptures, or to spend any time in reading. But it seemeth strange to mee, that men should finde a time for all other businesse vnder the Sun, and yet not finde any time to further their own saluation. How monstrous a thing is it, that they haue time enough and enough for the bodie, but can finde none at all for their soules? They can finde time and leisure to prouide wealth for themselues and their children, and yet carry poore starueling soules to the graue, suffering them from time to time to languish and to perish for want of nourishment. As these liue in darknesse and ignorance vpon earth, so it shall bee iust with God to thrust them into vtter darknesse in hell.
But it may bee obiected, Obiection. that the Apostle saith, 1 Cor. 8, 2. Knowledge puffeth vp, but charity edifieth. I answer, Answ. the Apostle meaneth a false perswasion of knowledge, wherby a man thinketh he hath some great matter in him: & therefore he addeth in the next words, Verse 2. If any man thinke that he knoweth any thing, he knoweth nothing yet as he ought to know. If knowledge puffe vp any, the fault is in the person or vaine perswasion of the person, not in the gift of God. Wee must know therefore that the Scriptures belong to all, and that the knowledge of them is necessary to al. And who may exempt themselues from them? or who shall say, they belong not vnto him? Shall Kings and Princes, and such as sit in the throne? No, though they haue a multitude of busines waiting vpon them; and are many waies disturbed and distracted by State affaires, yet they must haue the law of God with them, & reade in it all the daies of their life, that they may learne to feare the Lord their God, Deut. 17.18.19. Shall Captaines and Gouernours in warre and peace? No, for was not Ioshua such an one? yet the Booke of the Law must not depart out of his mouth, but he must meditate therein day and night, &c. For that hee might make his way prosperous, and haue good successe, Iosh. 1.8. Shall Noblemen and Gentlemen exempt thēselues? No, not they neither: for the Eunuch a man of great authority vnder Candace Queene of the Ethiopians, who had the charge of all her [Page 634] treasure, while he was in his chariot, read the prophesie of Esay, to further himselfe thereby in knowledge, Acts 8, 27.28. and 17.11: also the Noblemen of Berca serched the Scriptures daily, whether those things were so which the Apostles preached. Who then may thinke themselues discharged? May the Ministers? No, they should be men of knowledge, and giue attendance to reading aboue others, 1. Tim. 4, 13. May the people? No, it is a generall precept giuen by Christ to them, to search the Scriptures, Iohn 5, 39. and yet no doubt many among them were poore, and tradesmen: so Psal. 1, 2. Col. 3, 16. May such as are weake in iudgement, and simple witted? No, the law of God was written to giue wisedome to the simple, Psal. 19, 7: and the Prouerbes were penned to giue subtilty to the simple, and to the yong man knowledge and discretion, Prou. 1, v. 4. May the young man deferre the matter vntill age? No, he must season his young years with the knowledge of the Scriptures, Psal. 119, 9. 2 Tim. 3, 15. May they that are rich and wealthy be priuiledged from this? No, Abraham saith of the brethren of the rich man, They haue Moses and the Prophets, let them heare them, Lu. 16, 29. It is in vaine to be rich in the world, and not to haue the word also to dwell richly in them, that so they may be rich in God. May women be freed frō this duty? No, the grandmother & the mother of Timothy taught him & trained him vp in the Scriptures of a childe, which could not be, if themselues had beene without knowledge, 2 Tim. 1, 5. So then we may conclude, that all which liue in ye Church, and would bee accounted members of the Church, whether they be Princes or subiects, Ministers or people, noble or vnnoble, high or low, learned or vnlearned, young or old, rich or poore, masters or seruants, men or women, one or other, al I say, ought to be endued with the knowledge of the waies of God.
Vse 3 Thirdly, it teacheth euery one of vs to examine himselfe and his owne heart, how farre he is guilty of this sinne of ignorance. It is the first degree or steppe of knowledge, for a man to know and acknowledge his owne ignorance. For till we come to this to finde our selues to liue in ignorance, and to mourne and lament for it, it is vnpossible for vs euer to attaine to sound and perfect knowledge. Obiect. But some will say, How shall we attaine to this knowledge which you speake of? Answer. I answer, the way is to exercise our selues in the reading of the Scriptures. He that would haue water, must draw it out of the well: and hee that would haue knowledge, must draw it out of the fountaine of the Scriptures. This doth Christ often point vnto, in the Euangelists, stirring vp men to reade, and reprouing those that would not: as Math. 12, ver. 3. he said to the Pharisies, Haue ye not read what Dauid did? and verse 5. Haue ye not read in the Law? and cha. 19, 4. likewise he said to the chiefe Priests & Scribes, Haue ye neuer read, Out of the mouths of babes and sucklings thou hast perfected praise, Math. 21, 16. Psal. 8, 2. and verse 42. he saide, Did ye neuer reade in the Scriptures, The stone which the builders refused, the same is become the head of the corner? and chap. 22, 3. he saide to the Sadduces touching the resurrection from the dead, Haue ye not read that which was spoken of God? So he speaketh to him that asked what he should do to inherite eternall life, Luk. 10, 26. What is written in the Law? how readest thou? And Abraham saith to the rich glutton, They haue Moses & the Prophets, they haue their writings among them. And speaking of the destruction of Ierusalem, Who so readeth let him vnderstand, Math. 24, 15. The contrary, when we do not and will not reade and obey this commandement so often repeated and vehemently vrged, is the cause of errour and heresie, of euill, of discomfort, and of al prophanenesse, Acts 13, 27. Mark. 12, 24.
Secondly, such as would haue the true and sauing knowledge, must first of all lay before him the grounds and principles of Christian religion: otherwise whatsoeuer he knoweth, he shall know nothing as he ought to know, like him that would build without a foundation, Heb. 6, 1.
Thirdly, earnest praier to God for the help of his holy Spirit to assist him, and to teach him how to profite aright by the reading of the Scriptures. For hee that is the author of them, best knoweth how to giue vs vnderstā ding to edifie our selues by them in our most holy faith. And heereby we shall learne more then such as onely meddle with the Scriptures, and neuer practise this duty of praier, neither craue a blessing of him vpon their labours.
Lastly, conference with others, to minister helpe and comfort one to another. This did the two Disciples vse going to Emmaus, Luke 24, 1 [...] who talked together of all those things which had happened touching Christ: they reasoned of his passion and suffering, and they are farther instructed in the truth of the matter, and in the vnderstanding of the Scriptures. This was the blessing of God vpon their practising & performing of this duty. If we reason soberly & reuerently, Christ Iesus will come among vs, and be present with vs by the grace of his Spirit, and by his blessing of our endeuors, which ought to be an encouragement to the same.
30 But the soule that doth ought presumptuously, whether he be borne in the Land, or a stranger, the same reprocheth the Lord; and that soule shall be cut off from his people,
31 Because hee hath despised the word of the Lord, and hath broken his commandement, that soule shall vtterlie be cut off: his iniquity shall bee vpon him.
Hitherto we haue spoken of the sinne of ignorance: now of presumption and voluntary [Page 635] sins, which are said in the originall to be cō mitted with an high hand, that is, proudly, scornefully, arrogantly, despitefully, and desperately against God. And therefore it is said, that he reprocheth the Lord, and hath broken his couenant, such a one must be cut off from his people. This cutting off for iniquity, some vnderstand of excommunication by the censure of the Church; others, of killing by the sword of the Magistrate: but which way soeuer it be taken, it sheweth the greatnesse of this crime. And because there is no kinde of sacrifice set downe for the expiation of this sin, some do hold, [...]tus. that it figureth out the sinne against the holy Ghost, which sinne being vnpardonable, Math. 12, 32. 1 Iohn. 5, 16, there remaineth no sacrifice for it, but a certain looking for of iudgement and fiery indignation which shall deuoure the aduersaries, Heb. 10, 26, 27. Howbeit, I rather thinke, that no sacrifice is expressed, because there is no new addition prescribed touching any sacrifice, as there is of the other, because this is already handled in the booke of Leuiticus, chap. 6, 2, &c. And this sinne is opposed against the sinne of ignorance: but all sinnes of presumption are not the sinne against the holy Ghost. God forbid, we should so entangle mens consciences, and hold all presumptuous sinnes to be that vnpardonable sinne. [...]hat com [...] in Num. Neither can I be of their opinion, that thinke God would haue no sacrifice offered for such sinnes, lest the sacrifices should waxe vile and contemptible, and men should thereby bee encouraged to giue themselues ouer to commit sinne with greedinesse, and neuer regard whether they sin ignorantly or presumptuously. It is no encouragement to sinne of ignorance, because the meanes is set downe to be cleansed of it. And who will willingly wound himselfe, albeit he haue a Physition that can cure it?
[...]ctrine.From hence we may gather a difference betweene sinne and sinne: [...]re is a [...]erence be [...]ene sinne sinne. all breake the law and deserue eternall death, Ezek. 18, 4. Rom. 6, 23. Neuerthelesse some are greater and some are lesser. There are therefore of sinnes sundry sorts, Iude, verse 22, 23. Hence it is, that sinne is diuided diuers waies; eyther it is originall, which we draw from our parents, and bring with vs into the world: this is an hereditary sinne, it is the inheritance that all parents bequeathe vnto their children, as Psal. 51, 5. Ro. 5, 14. Or else it is actuall, which is a fruite of the former; such are euill thoughts, words, and workes, such as agree not with the law of God. This distinction is proued, Rom. 5, 14, and 7, 20. and 9.11. Againe, there is a raging and reigning sinne, when the sinner maketh no resistance by the grace of the Spirit, Rom. 6, 12, and 1 Iohn 3, 8. He that committeth sin, to wit, of set purpose, and delighteth therein, is of the diuell: it is so called, because we foster and cherish it, and become bondslaues vnto it, and likewise because it hath rule ouer man, & carrieth him headlong to destruction. Such are all sinnes in the vnregenerate, and so continue till there be a new birth; and some also in the regenerate in their slidings and fallings against their conscience: and there is also a sinne not reigning, which the sinner repelleth and resisteth by the grace of the Spirit, & daily reneweth his repentance for them. Such are the sinnes of ignorance, omission, and infirmity which remaine in the regenerate so long as they liue, which they acknowledge, bewaile, hate, and resist, and pray daily that they may be forgiuen them, saying, Forgiue vs our debts, 1 Iohn 1, 8. Rom. 7, 17, and 8, 1. Many other such differences of sinnes might be noted, but these are sufficient to shew that there is difference betweene sinne and sinne.
And no maruaile, because the commandements Reason 1 of God are not alike, but some are greter and some lesser. The lawes of the first Table are called, the first and great commandement, Math. 22, 38, and do concerne the Lord himselfe. The lawes of the second are inferiour to these, as they that concerne our brethren like to our selues.
Secondly, there is great difference in the Reason 2 manner of sinning; some sinne ignorantly, some wittingly, Psal. 19, 12, 13. 1 Tim. 1, 13. Some are principall and ringleaders in the sin, others are onely accessaries; some are onely in thought, others in deed; some offend of malice, some offend of weaknesse; some commit sinne; others, besides this, haue pleasure in them that do them, Rom. 1, 32.
Thirdly, in respect of God himselfe, all sins Reason 3 do not alike dishonor him, neither is his wrath kindled alike against all; some are desperate sinners that will not be reclaimed, and despite the Spirit of grace, with whom the Lord cannot but be more offended then with such as are humbled for their sinne.
This difference serueth to condemne such Vse 1 as make all sinnes equall, none greater or lesser then others, none before or after other. True it is,Campian. rat. 8. and Duraeus in his defence. the Church of Rome lay this errour to our charge (as also they falsely do many other) as if we were of the sect of the Stoikes, holding an absurd opinion touching yt absurd doctrine of the equality of all sinnes: which sheweth that they are farre spent and drawne dry, and cannot charge vs with true crimes, when they are constrained to obiect against vs such grosse opinions as we detest and condemne, & haue confuted more then they, both in Schooles and Pulpets. What errors and heresies, thinke you, will these men be afraid to broch against vs among their owne disciples, that take vp al things vpon trust at the second hand? and what imputations wil they not dare to lay vpon vs in their Sermons, which they know shall neuer come to be examined (forasmuch as their hearers are forbidden to reade any of our writings) when they blush not, neither are ashamed to publish to the view of the whole world such open and manifest vntruths?
Obiect. But they obiect, that we teach all sinnes to be mortall and to deserue death, euen the least of them. Answer. I answer, we teach no other doctrine then the Scripture teacheth vs, Rom. 6, 21, 23. Iam. 2, 10. Neuerthelesse it followeth not by any good consequent, that though euery sinne in Gods iustice bee adiudged worthy of eternall death, that therefore it doth equally deserue it. See more of this, chap. 19.
Vse 2 Secondly, from this doctrine receiued, it followeth, that the punishments of hell are diuers also, according to the different desart of sinne, Luk. 12, 47, 48. Math. 23, 15, and 11, 22, 24. They that breake the law and teach others to do the like, are twofold more the children of hell then others. They are the children of hell that transgresse the law, but they that lay a stumbling blocke before others, and draw them out of the way, are guilty of a farther sin, and consequently of a greater punishment. Sodome shall be cast into hell, but Capernaum shall descend deeper and suffer more. This must we lay to our hearts, forasmuch as we are like to Capernaum not to Sodome. Euery man must receiue at the last day according to his euill workes: but Gods iudgements shold not be right, if he did iudge sinnes to be equal, and punish sinnes equally. On the other side, we may conclude, that there are degrees of glory in the kingdome of heauen; which serueth to stirre vs vp to labour to out-goe and out-strippe others, considering that we shall receiue a greater reward. It is a point seruing to animate and encourage all men in well-doing, to know that the Magistrate shall receiue according to his care, the Minister according to his paines, and euery one according to his duty and obedience in the life to come.
Vse 3 Lastly, hence is a direction for Magistrates, seeing offences are different, there ought to be a difference in punishment of malefactours. All lawes should not be written with blood, neither all punishments take away life. But if lesser sins should be punished sharply, & great more remisly, it were against the rule of reason and the law of equity. Hence it is, that Christ teacheth, that among the Courts of the Iewes, they alwaies punished according to the quality of the offence, and did not make an equality among offenders, Mat. 5, verse 22.
Verse 31. [Because he hath despised the word of the Lord, and hath broken his couenant, &c.] Here is the description of this sin: whereby we see whervnto it tendeth being once entertained. Doctrine. We learne from hence,Sin is come to the height, when men are bold to sinne. that men are come to the height of sinne, when they commit sin boldly and boastingly, proudly, and presumptuously, Esay 3, 9. Numb. 25, 6. 1 Sam. 16, 22. Ier. 3, 3. Prou. 2, 14. The reasons.
Reason 1 For this manner of sinning is without any signe of grace, & is done in contempt of God and his lawes, as we see in this place.
Reason 2 Secondly, this kinde of sinning doth cry to heauen and calleth downe iudgement, so that he cannot but punish it seuerely, Gen. 18, ver. 20, 21.
This reproueth the sinnes of our times, for Vse 1 as we liue in the light of grace, so we are come to the light of sinne, because some maintaine sinne, and others brag & boast of those sinnes that they haue committed, and greatly delight in them, Psal. 52, 3, 4. Esay 1, 23. 2 Pet. 2, 15. The sinne of these men is so much the greater, because heere we haue the coupling and combining of two sinnes together, sinne and the loue of sinne. Where there are two strong poisons mixed together, there the party is in great danger that drinketh of that potion: so it is in this case, two sinnes being ioyned in one, sinne, & impudency in sinning, that person is much more guilty. This boldnesse and impudency is also accompanied with impenitency, for certainely, he that sinneth with an high hand and with a proud heart, cā not repent and leaue his sinne, he cannot be sorry for it and turne vnto God, but lyeth vnder a great measure and degree of euill.
Secondly, let such as are guilty of these bold Vse 2 and presumptuous sinnes, breake them off by true repentance and by reforming such as are committed to their charge. For euery sin must be repented off: but greater sinnes must haue greater repentance for them: therefore wee should labour to repent of all, whether they be moe or few, greater or lesse, once committed or often, that so God may passe by vs whē his iudgements run through the world. Take heed therefore of presumptuous sinnes. Some are suddenly ouertaken, these sinne,Gal. 6, 1. but not so greatly as they that runne willfully and violently into euill. It is an euill to take the Name of God in vaine, though it be in heate and in haste howsoeuer; but it is worse to sweare and blaspheme in cold blood, in common talke, & that without remorse. The corrupt affection in these is worse then the action of sinne. Such as once fall into drunkennesse cannot be excused; but they sinne doubly and trebly that delight in drunkennes, & haunt drunken houses, and keepe drunken company, and nourish all occasions to bring themselues to commit sinne vpon sinne. So it may be said, touching the breach of the Sabbath, he sinneth that pretendeth some necessity of some great busines, and that he is vnwilling to absent himselfe frō the house of God, and doth it sildome; but he that maketh a common practise of prophaning the Lords day, sometimes by saying at home in his chamber, sometimes by walking abroad in his fields, sometimes by lying in an alehouse, sometimes by sitting at tables & cards, do offend much more and come into the number of presumptuous sinners. Obiect. But some peraduenture will aske the question, How may a man know whether he sin with an high hand, whether he be come to the height of sinne, to sinne presumptuously? To this I answer: Answ. it is no hard matter to discern thy estate by these notes.
[...]w to know [...]o sinneth [...] an high [...]ed.First, whosoeuer disliketh and hateth the word of God, may iustly feare and suspect himselfe. For he that cannot patiently endure to reade it, or to heare it read or preached, because it layeth open his sin, and as a true glasse maketh his corruptions manifestly to appeare, he certainely is a bold and presumptuous sinner. So long as a man is content to submit himselfe to Gods ordinance, and to be willing to heare his sinnes reproued, so long there is hope of such a sinner. Againe, they sin purposely, and proudly, and presumptuously, that are offended either with the Minister or with a priuate friend that reproues him for his sins. These are louers of their sins and are resolued to dwell in them, because they hate those that loue them, and out of loue admonish them of their euill waies. And if peraduenture they haue failed in the manner of their reproofe, these by & by conceiue that they haue sinned more in reprouing, then themselues in committing the acte it selfe. Thirdly, they are passing apace to tht height of sinne, that excuse and lessen their sinnes, or else defend them: such as say, it is no such great matter that they haue done. Lastly, they are greeuous sinners sapped in them, that make no vse of the crosses and afflictions that God sendeth vpon them: that are no whit bettered, or reformed, or humbled by his iudgements.
Vse 3 Lastly, it is our duty to pray vnto God that we may be kept and preserued from this high measure of sinne, Psal. 19, 13. The Prophet prayeth to the Lord to keepe him from presumptuous sinnes. This sheweth to vs, that we are ready to fall into them. And what do they but publish this as with a loud voice, that cry out that God is mercifull, and thereupon take occasion to goe forward, presuming of his mercy? We should be carefull to beg from God his grace, that we may resist sin in the beginning, lest our hearts be hardened by it, Heb. 3, 13, and we thereby be drawne in the end to make no conscience of sinne. [...]iect. If any aske how wee may know, whether we be willing to leaue sin and resist it in the beginning? [...]. I answer, we may examine our selues by the contrary rules to the former. If a man make the law of God his delight, and can therefore loue it, & make much of it, because it maketh his sinnes manifest vnto himselfe, hee certainely is no louer of his sinnes. Thus it was with Hezekiah, when he had receiued an heauy threatning of an heauy iudgement from the mouth of God, hee submitted himselfe, and said to the Prophet, The word of the Lord is good, [...]g. 20, 19. which thou hast spoken. Secondly, hee loueth not his sinnes that loueth him that reproueth him for his sins. He that imbraceth that Minister or that brother that telleth him of his corruptions, certainely he is not determined to imbrace and entertaine his sins. Thirdly, he that is so farre from excusing of his sinnes, that he is ready to accuse himselfe; and he that is so farre from defending and maintaining them, that he laboureth to reconcile himselfe to God, and to haue a cleere conscience toward God and man, hee doubtlesse shall not need to feare to come to the height of sinne. Lastly, he declareth that he is not besotted with the loue of his sinnes, that loueth God that chastiseth him, euen for his chastisements sake: who, so soone as any crosse befalleth vnto him, presently runneth home to his owne heart, and condemneth his sinne, and iudgeth himselfe, and layeth all vpon himselfe, as iustly befallen him for his sins. If these things be found in vs, we may reioyce and be glad, that albeit we cannot but commit the acte of sinne, yet we keepe our hearts and soules from delighting in sinne and the affecting thereof. Thus we may acquit our selues of a great deale of the guilt of sinne, albeit not of the outward acte it selfe, by seeking the asswaging and lessening of it.
32 And while the children of Israel were in the Wildernesse, they found a man that gathered stickes on the Sabbath day.
33 And they that found him gathering sticks, brought him vnto Moses and Aaron, and vnto all the Congregation.
Here followeth an example of Gods iudgment vpon him that gathered stickes on the Sabbath day. This is not to be considered in it selfe only, but as it dependeth vpon the words immediately going before, as a reason or an example of that law, that whosoeuer doth any thing presumptuously or with an high hand, shall die the death: and albeit it be set downe after it, yet I take it to haue bene done before it. The Israelites had found out a man that had sinned, not of ignorance, or one that gathered stickes vpon necessity, but they said to Moses, as the Pharisies did to Christ, touching the woman taken in adultery;Iohn 8, 4. We found her in the very acte; so did they take this breaker of the Sabbath, in the very acte of gathering stickes, who rushed desperately against the law, as a Shippe that dasheth it selfe in peeces against a Rocke, for he sinned in contempt of God and his ordinances. The Lord had deliuered his law to all Israel, and repeated the same againe, he had commanded it carefully to be kept, and none to goe out of his place to gather Manna vpon that day, Exod. 16, 29. The obseruation of this day was the establishing of the whole law, and the breach of it, a destroying of the whole worship of God. This did this wicked person know wel enough, but he neuerthelesse would goe out of his place. God hath said, they should not kindle a fire throughout their generations that day,Exod. 35, 2, 3. neither could he be ignorant of it, yet he would kindle a fire to prouoke God to anger against him. In this we see his sin, and the manner of it, he is brought to Moses, and is put in ward. Moses asketh counsell of God, what shold be [Page 638] done with him: God appointeth him for examples sake, to be stoned to death, which is done accordingly. Obiect. But this may seeme a small offence, he did not beare any great burden on the Sabbath, nor labour in the workes of his calling, neither offend in any great matter, he did onely gather a bundle of stickes and that (as it should seeme) but once, he did not make any practise of it, Answer. I answer, we must consider, not onely the deed done, but also the mā ner of doing; he did it to despise and despite God, a sinne in whomsoeuer, worthy of no lesse punishment then death it selfe.
Doctrine. We learne from hence, that euery sinne is so much the greater,The lesse the thing is for which a man will sinne, the greater is the sinne. by how much lesse the thing is for which men sin. I say, the lesse the thing is for which a man will sinne and transgresse the law of God, the greater alwaies is his sinne. A man would thinke it nothing to picke vp a few stickes, but the lesse it was, the greater was his contempt of God, that hee would runne into the breach of the law, and prouoke the wrath of God for it. Thus wee might speake of the sinne of our first parents: God tried their obedience in abstaining from the fruite of one tree,Gen. 2, 17. and 3, 3. & yet they would taste thereof, and thereby ruined themselues and al their posterity. The matter wherein they sinned, was small, but the sin thereby was made the greater. Esau is noted in holy Scripture for his prophanenes, wc was shewed in this, that for one messe of broth he sold his birthright, Gen. 25, 33. Heb. 12, 16. So is it spoken of Iudas, that for thirty shekels he sold his Master, and betraied the Lord of life into the hands of sinners, Mat. 26, 15. & 27, 5. A goodly price at which he (that is God of heauen and earth, & heire of all things) was valued, saith the Prophet Zachary, ch. 11, 13. The lesse the reward was, the greater was his iniquity: for thereby he made it manifest at how vile, how base and small a price our Lord Iesus Christ the Sauiour of the world was valued & esteemed by him. The like we might say of the sin of the Iewes, when they denied the holy one and the iust, & desired a murtherer to bee granted vnto them at such time as Pilate was determined to let him goe, Acts 3, 13, 14. They weighed him & Barrabas together in the ballance, & they preferred him that was a theefe & a robber, Iohn 18, 40. a seditious fellow, Lu. 23, 25. who had also committed murder in the insurrection, Mar. 15, 6. Him I say, they preferred before the Lord Iesus. This might farther be proued out of other places, which I onely point out, Prou. 28, 21. Ezek. 13, 19. Amos 2, 6. The reasons.
Reason 1 First, this argueth plainly to their faces, that such persons are destitute of the feare of God and man, that they dare sinne and dishonour God for so small and abiect a thing. The smaller the thing is, the greater is the contempt. There are commonly two things that draw men to sinne, either the feare of some euil that they would auoid, or else desire of some good that they would enioy. Now doubtlesse there is but a small measure of the grace of GOD, whensoeuer men are drawn to transgresse for such slight and slender occasions: Secondly, Reason 2 it argueth a mans heart to bee most corrupt, when he will not sticke to sin and offend God for a small thing, and it warranteth others to iudge the same man to be very wicked, and to presume he will much rather sinne and much more offend for a greater thing, that is so easily brought to commit sinne for euery triffle of little or no value. He that will peruert iustice for a few morsels of bread, will sooner do it for many peeces of gold: and they that will sell the poore for a paire of shooes, will make no bones to do it for a brace of angels. The vses follow.
This conuinceth many, that they liue vnder Vse 1 a greater guilt of sinne then they are aware of, for they haue an erronious iudgment of themselues; they thinke the lesse the matter is wherin they sinne, the lesse is their sin, whereas indeed it is for the most part the quite contrary, for the lesse the thing is for which we chuse to sinne, the greater is our sinne. He that will lye and face, sweare & forsweare for a smal thing, and vpon euery occasion, certainely God will iudge him more seuerely for it, then he will do those that haue had some greater cause to doe it, albeit no cause can excuse it wholly. So for a man to robbe another, where are but small things to be had, he offendeth more thē others that rob for great store of gold and siluer: and the reason is, because it argueth greater contempt of God, and lesser regard of his displeasure and of his law, it bewrayeth greater corruption of his heart, and lesse loue of iustice and righteousnesse: and besides, though hee tooke but little, yet he would haue takē more, if more had beene to be taken, according to the saying of our Sauiour, Hee that is faithfull in that which is least, is faithfull also in much: and he that is vniust in the least, is vniust also in much, Lu. 16, 10. Againe, many a man doth abuse the Sabbath day (which is the point heere in question) by walking abroad in the fields, or by following his base pleasures, perhaps he lieth asleepe at home, or goeth to the alehouse, or sitteth at cardes; such a one worketh not with his hands in his calling, hee goeth not to plough, he doth not buy and sell, n [...]ertheles he offendeth God more, and his heart is more corrupt then he that walketh and worketh in his calling for his necessity.
But it may bee obiected, Obiect. that then a man were as good offend and transgresse for great things as for small. To this I answer, Answ. that it is an euill and false consequent: he that so reasoneth, declareth himselfe to be most corrupt & sinfull: for whether a man sin for much or for litle, he prouoketh God against himselfe both waies, and therefore both are to be shunned. Euery one in his seuerall place ought rather to reason thus, I may sinne against God and offend him in a small thing as well as in a great, and oftentimes moue him vnto anger more [Page 639] in a smaller then in a greater, therefore I will make conscience of both, I wil auoid all kind of euill, I wil walke vprightly; and work righteousnesse in his sight. So shall we be sure to reape the benefit and comfort of it heere after in the life to come.
Vse 2 Secondly, it admonisheth euery one of vs that wee should labour to haue such good hearts so sanctified, that not the greatest prouocations of pleasure, of profit, of honour, of sinne, or any thing whatsoeuer should prouoke vs to sinne; if not the greatest, then not the lesse; and if not the lesse, then not the least of all. For as he that withstandeth the greatest euils, sheweth himselfe to haue the greatest measure of grace: so he that is perswaded and prouoked by small things to sinne, it argueth him to haue the greater corruption and hardnesse of heart, and therefore though we cannot be without sin, [...]gs 8, 4, 8 (for there is no man that sinneth not,) yet we should labour to make our sinnes the lesse sinfull, and our selues the lesse sinners: which we shall do, if we take heed we be not prouoked to sinne by small things of little value. Whosoeuer will sinne for a little, hee may despaire with himselfe of any great matter, and may well thinke that he shall neuer bee able to restraine himselfe to any purpose, but in short time he shall be brought to sinne in farre greater things. It is the policy of Satan to be content to draw men onely to little sinnes, and to let them continue long in them: for he is that olde and subtill serpent, that knoweth there is more danger for the most part in little sinnes then in greater sinnes. A mote is not perceiued in the eye, whē a great beame cannot be hid: and though a mote be discerned, yet because it is little, it is let alone, the danger of it is thought to be little or nothing. Touching great sinnes, all men will readily acknowledge and confesse them to bee sinnes; whereas little sinnes make them think them to be no sins, or that they may safely suffer them to remaine & continue in them without any danger. Hence it is, that men are so much giuen to flatter themselues and to think all is wel with them, because they finde others tainted with greater sinnes then themselues, as it was with the Pharisie, Luke 18, whereas an enemy neglected and contemned, doth oftentimes more hurt then such a one as we are more watchfull ouer.
Vse 3 Lastly, it reproueth those that giue scope and liberty to themselues to follow some sins, because they are little in their eies. Hence it is, that Salomon bringeth in the sluggard, saying, A little sleepe, a little slumber, a little folding of the hands to sleep, Prou. 6, 10. and 24, 33. So it is with euery sinner, hee cryeth out, a little more sinne, a little more euill; the yong man, a little more daliance; the couetous person, a little more riches and care: the oppressour, a little more wrong: the blasphemer, one oath more: the drunkard cryeth for a little more drinke, one pot more is not so much: that is, they perswade themselues they may liue in these sinnes because they are litle, or they may adde some little more to them without any great danger. But many a little maketh a great deale, euery droppe of raine helpeth to make the flood, and euery corne to fill vp the measure; and as a little sparke kindleth much wood and maketh a great fire: so a little added to sinne, and to that little a little more, maketh the sinne to be exceeding sinfull, and the sinner a great sinner before the LORD our GOD.
Moreouer, we must vnderstand that God forbiddeth the least sinnes as well as the greatest; and the Prophet reproueth the hypocrites of his time, who though they would not eate of polluted or vncleane flesh, yet the broth thereof was found in their vessels, Esay 65, 4: and the Apostle deliuereth this precept, Abstaine from all appearance of euill, 1 Thess. 5, 22. If Satan can draw Caine to hate his brother, hee will quickly draw him to kill him. If he can entise Achan to couet the siluer and gold which hee saw, Iosh. 7, 21. it will not be long before he moue him to take them away; and therefore in the confession of his sinne he ioyneth them together, I coueted and conueyed them away. The Cockatrice egges are venemous and hurtfull, not onely to eate, but to tread vpon them, and to be sprinkled with them, Esay 59, 5. So the least medling with euill is contagious and bringeth infection. Therefore the Apostle willeth to hate the very garment spotted with the flesh, Iude, ver. 23. The smallest sinnes are to be shunned. Our first parents were forbidden not onely to eate of the forbidden fruite, but to touch it,Gen. 3, 3. as appeareth by the confession of the woman.Two helpes to withstand sinne. It behoueth vs therefore to labour for spirituall wisedome that we may be able to see his pollicy, and for spirituall strength to withstand his strength and prouocations, and by these two helpes we shall be sure to keep our selues free from the guilt of many sinnes. And that we may the better do so, two things are required of vs most necessary for this purpose, the feare of God and the loue of God. If we get into our hearts the feare of God,Math. 10, 28. Exod. 1, 17. who can destroy both body and soule in hell, we shall easily ouercome all other feare of euill, the greater will preuaile ouer the lesse; neither the smallest nor the greatest delights and desires of the world, shall cause vs to offend him, nor prouoke vs or preuaile with vs to cause vs to sinne against him, because his feare doth keep and restraine vs. But, where the feare of God is not, there is an easie lapse into all euill, Gen. 20, 11.
Againe, we must haue the loue of God in vs. This will cause vs to loue him better then our selues, and make vs loth to offend him though we might get the greatest gaine and commodity by it, much lesse for smal and base things. We should account it, if we loue him indeed,Cyprian. a more miserable thing then hell it selfe, to offend him.
Let vs all therefore labour for these two, the feare and the loue of God, to haue them setled in our hearts; these are the strongest of all other passions.
34 And they put him in ward, because it was not declared what should be done to him.
35 And the Lord saide vnto Moses, the man shall be surely put to death; all the Congregation shall stone him with stones without the Campe.
We saw before the sinne of him that brake the Sabbath: now we may behold how he is first put in ward vntill the will of God were farther knowne; then he is commanded to bee stoned with stones, and by whom? by all the Congregation. This was an ordinary kinde of punishment among the Iewes,Q. curtius de rebus Alexand. and also among some of the Gentiles. Neither had they any set persons appointed to be executioners and ministers of iustice, as now is vsuall in our daies, but it stood meerely at the pleasure of Princes & Iudges and others officers to name and assigne sometimes one and sometimes another, and sometimes many; and it was done without any note of infamy. For it was no more reproch to execute a malefactor, then to condemne him. Neither were they of the baser, but of the better sort that were sometimes singled out for this purpose, Deut. 13, 9, 10.1, Sam. 22, 17, 18. Samuel himselfe hewed Agag in peeces before the Lord, 1 Sam. 15, 33.1, King. 2, 31, 34. Iudg. 8, 20, 21. Exod. 32, 29. The like might be said of Phinehas that stood vp and executed iudgement, Psal. 106, 30. and of Eliah, who slew the Priests of Baal, 1 King. 18, 40. This was the order among the Hebrewes: but now such persons deputed for executions are commonly euilly spoken off,Why executioners of iustice are euill spoken off. & of base account; first, because the common sort that commonly offend, are commonly afraid at the sight of them, and their hearts arise against them, and therefore can hardly meete them in the streetes, but they set themselues against them. And no man would willingly be punished for his offences. Thus they hope, if there were no executioner, they should escape and not be executed. Now because the sight of such officers bringeth to their remēbrance their owne offences, therefore they cannot abide them, as fearing that in the end they may also take their liues from them.Arist. polit. lib. 6, cap. 8. Thus they hate his person more then their owne euill: although it be not the person, but their owne mischiefe & misdemeanour that taketh away their liues. Secondly, such persons are of euill note, because many of them leade a wicked & prophane life, and are many times as euill as those whom they execute. The office doth not defile them, but rather they defile the office: it is they that make the office odious, not the office them.
But to passe this ouer, in the punishment executed vpon this person that brake the Sabbath, Doctrine we learne that the Lord wil punish wicked men, not onely for sinnes of iniustice,God punisheth the breach of first Table well as of second. but for sinnes of vngodlinesse: not onely for the breach of the second Table, but for breach also of the first Table, Exod. 20, 5, 7, and 31, 13, 14, and 32, 10. Ier. 10, 25. Ezek. 20, 13, 21. Neh. 13, 15, 18. Ier. 17, 29. Leuit. 24, 11, 12, 14, 15. Deut. 13, 9, 10. This is farther to bee strengthened with reason.
First, true godlinesse and religion haue the Reason 1 promises of the blessings of this life and of the life to come, 1 Tim. 4, 8. Deut. 28, 1, 2, 3, 4, &c. then it will follow on the contrary, that impiety and vngodlines haue the curses & plagues both of the one and the other due vnto them. For it were great iniustice in God, if he should reward the workes of piety and religion, and should not as well punish the workes of impiety and prophanenesse.
Secondly, such workes are committed directly Reason 2 and immediately against the person of God himselfe, but the workes of vnrighteousnesse are against men. He is more seuerely punished that flieth in the Princes face & woundeth him, then he that hurteth any of his seruants. Such as with an high hand breake the first Table, do as it were flie in Gods face and rebell against them; such as transgresse the second, hurt some of his seruants. So then, when we fall to practise against his owne person or his honour, there is great reason to thinke hee will visite for those especially, and therefore such lawes are called, the first and great commā dement, Math. 22, 36, 38.
Thirdly, such works of impiety are the causes Reason 3 of wrong, iniustice, hatred, and of all vnrighteousnesse. The breach of the first Table procureth the breach of the second, Rom. 1, 21, 22, 23. Because they regarded not to know God, he gaue them ouer to vile affections. When he gaue them vp to vncleannes, it was a punishment of their vnthankfulnesse and not honouring of him.
The vses follow. Such are first of all reproued Ʋse 1 as are accounted ciuill honest men in the world and reputed vnblameable among their neighbours. I doe not meane that they are to bee reproued for their ciuility and honesty, which are not to be condemned in themselues (for they are good,) but such as content themselues with an outward ciuill carriage among men, and to be praised of them, hauing no feare of God, or care of religion in them: but all their care and conscience is to deale iustly with men, and in the mean season wholly neglect their duty to God; these are liable to Gods iudgements, as well as those that are altogether prophane and wicked. These are they that haue no care to sanctifie the Sabath, no delight in praier, no hungring & thirsting after knowledge, but remaine in blindnesse & ignorance, carelesse in frequenting the hearing of the word, and in receiuing of the Sacraments. They will boast, they loue the [Page 641] Church as well as any of their neighbors, but small fruites appeare of their going thither, or of their coming from thence. They thinke all is well enough, if they be iust in their outward dealings: they make account that they are not to be blamed, and they stand in feare of no iudgments of God at all. So it was with the rich man, Math. 19, 20. he thought he had done al euen from his youth, that he lacked nothing: but being tried by the first commandement, whether he did loue God aboue all, he plainly descried that his ciuill honesty was meere hypocrisie, and his fulfilling of the law no better then a flattering of himselfe. In like manner do such men much deceiue themselues, and are like to a subiect whose whole care is to deale iustly and vprightly with his fellowes, but vtterly neglecteth his duty to his Prince, and practiseth rebellion against him all his life. If such a man deale iustly among other men, and will not commit adultery or murther by any meanes; tell me in reason, can all this his care helpe him, when he shal be conuicted for high treason against his Prince? Certainely this iust and vpright carriage toward the people shall stand him in little stead. Likewise many men in all places do liue continually in the practise of rebellion against the person of God himselfe, howsoeuer they seeme very carefull and conscionable of their duty toward men, yet God will finde them out for the contempt of him. For they are growne to this prophanenesse, What need so much preaching? or so much hearing? and so they begin to scorne and scoffe at those that liue in the obedience of these holy duties. Let me tell these, though they be neuer so iust in their conuersation, doing no wrong, paying all mē, shewing mercy to them that need, yet they lie open, notwithstanding all these, to Gods iudgements for want of the true power of religion. If thou shouldst see a man liue in the grosse sinnes of the second Table, in murther, adultery, robbery, drunkennesse, false witnes-bearing, and the like, wouldst yu not think him worthy to be plagued by the hand of God? why then should we thinke that such as liue in ye breaches of the first Table (more grosse thē these) which haue the first place, are not liable to iudgement, as wel, or rather much more then the other?
Ʋse 2 Secondly, this teacheth all such as haue any rule ouer others, to be carefull to teach such as are vnder them in the waies of godlinesse, that they may know the Father to be true God, & him whom he hath sent Iesus Christ, Iohn 17, 3. First, it is the duty of Princes and Magistrates to haue a great care of true religion, that God be faithfully serued by their people. It is not enough for them to prouide that they may haue a people faithfull and loyall to thē selues, except they be also faithfull to God. The godly kings are commended for their care in aduancing the glory of God, and for their zeale in causing all the people committed to their charge to be instructed. It were easie to enlarge this by the examples of Dauid, of Asa, of Iehoshaphat, of Hezekiah, and Iosiah: they made a couenant with God to serue him themselues, and to cause him to bee serued of their people. Asa commanded Iudah to serue the Lord of their fathers, and to doe the law and the commandements, that whosoeuer would not seeke the Lord, whether he were small or great, whether man or woman, should be put to death, 2 Chron 14, 4, and 15, 13. Deut. 17, 19. 2 Kings 23, 2, 3. 2 Chron. 19, 7, 8, 9. Thus it ought to be with all fathers and masters, they must teach their children & seruants, that they may know the Lord, and set their hope in him, & not forget his works, but keepe his comandements, Psal. 78, 6, 7, & 4, 9, and 11, 19, 21. Eph. 6, 4.Deut. 6, 7. Eli the Priest of the Lord is first threatned, and afterward punished for neglect of this duty, 1 Sam. 2, and 3. The example is written for our instruction, that we should beware of the like transgression.
Thirdly, see the fearefull condition of many Ʋse 3 men of all sorts, for they liue vnder a fearfull iudgement of God, and yet do not see it, because through the whole course of their liues, they practise the workes of impiety, liuing in palpable ignorance, in contempt of the Word, Sabbath, and Sacraments. If a man should doe nothing but practise treason and rebellion against the King, despising his word and contemning his Proclamations, in what a fearefull condition would we account him to be? And when the King himselfe should appoint a day, wherein he would haue his owne person specially attended and wholly waited vpon, if his houshold seruants should refuse to giue him any attendance, but waite worse vpon him that day then any other, and giue themselues wholly to attend vpon their owne pleasures, would he not thinke himselfe notably abused, and discharge such of his seruice? and were they not sure to run into his displeasure, and to procure iudgement vpon themselues? Notwithstanding, this is the state of many among vs. God hath commanded vs to reuerence his Name, his Sanctuary, his Sabbath, his Word, his Ministery; if then we shall dare to sweare & blaspheme openly, to reiect the word of God, and to abuse the Sabbath by following after our pleasures and profits, our sports and recreations, and thereby practise after a sort against the person of GOD himselfe, do they not prouoke me to my face, saith the Lord, and shall they go vnpunished? No certainely, they shall not, his iudgements shall ouertake them for these things.
God hath ordained and enacted as by a solemne Proclamation, that all sorts that professe themselues his seruants, should waite vpon him on the Sabbath; he is then determined to set foorth the greatnesse of his glorious Name, and the riches of his house, and ye might of his power, and the honour of his Maiesty: [Page 642] it is his will and pleasure that men, women, & children should assemble together before him to giue him attendance: shall we answer with Korah and his company in the next chapter, We will not come vp? Numb. 16, 14. And albeit we be not so impudent and shamelesse to say so, yet it is little better, because we do not appeare before him. Nay we serue our selues by walking in our owne waies, and many serue Satan the enemy of God, by following his wayes with greedinesse. If wee giue vp our selues to our pleasures and profits, we serue our selues: when we giue vp our selues to our sinnes, and delight in drunkennesse and such like wickednesse vpon that day, we serue the diuell. And in truth, let any man marke it, he shall see that God is no day worse serued of the common sort, then vpon his owne holy day, so that when he requireth all our seruice, he can get little or none at all at our hands.
Ʋse 4 Lastly, let no man flatter himselfe in performance of duties vnto men, and thinke himselfe in good case because he liueth vnblameably in the eyes of ye world. We must learne to deny not onely worldly lustes, but all vngodlinesse: and we must liue not onely soberly & righteously, but also godly in this present world, Titus 2, 12. Christ gaue himselfe for this purpose, to purge vs from al iniquity, and to purifie vs to be a peculiar people vnto himselfe, zealous of all good workes. And indeed the sinnes of the first Table are the greatest & most hainous sinnes, and deserue the greatest plagues of God, and most fearefull condemnation: he will reward with euerlasting fire, not onely such as know not their duties to men, but such as know not God, neither obey the Gospel of Iesus Christ, 2 Thess. 1, 8. And this is noted as a maine cause of the destruction of the olde world, to wit, disobedience to the word, 1 Pet. 3, 20. When the Israelitish womans sonne whose father was an Egyptian, blasphemed the Name of the Lord, and as it were thrust him through with horrible curses, Leuit. 24, 11. he is commanded to be put to death and stoned, verse 16, 23. These sinnes are euery where little thought vpon, and supposed to be either no sinnes at all, or very little ones. But mans iudgement is corrupt in the matters of God,How the breaches of the first Table are greater then the breaches of the second except we looke vpon sinne with the light of the Scripture: and if we shall paralell the sinnes of the first Table with the sinnes of the second in equall degree, the greatest of the one with the grossest of the other, & both done in knowledge alike, and ignorance with ignorance, comparing deeds with deeds, words with words, & thoughts with thoghts; the breaches of the law beeing thus considered, are farre greater against the first then against the second Table, because they are co|̄mitted immediately against the person of the great God, as rebellion against the person of a Prince is greater thē the insurrection against another: the murthering of a Prince more thē of many others, 2 Sam. 18, 3. See then from hence, the wofull abuse of our sinfull times & prophane people. Such as would seeme to make conscience of stealing, of whoring, of robbing, and false witnessing in iudgement, and hold them vnworthy to liue vpon the earth that commit these things: marke their waies in matters that concerne the most high God, possessour of heauen and earth; and you shall euidently perceiue, they thinke it no euill or enormity to be ignorant of GOD and his word, to maintaine superstition and set vp humane traditions, to abuse his Name by cursed oathes, to prophane his Sabbath by cursed or corrupt workes, to despise his Word, and to refuse his Sacraments. These are so ordinarily, so openly, so impudently committed with bold, nay with brazen faces, and defended also by those that do them, as if we would despite God to his face, and thrust him out of his kingdome and from the gouernement of the world. I will tell you what I haue obserued by the common course of the world, that moe perish through ignorance and prophanenesse, then do by all the deeds of vnrighteousnesse. Satan preuaileth more among the people by bringing them to a prophane life, and keeping them in sottishnesse and blindnesse touching the will of God, then by murther, whoredome, and theft laid together. I know I speak this to many that haue most wretched and swinish hearts, but no eares to heare: and therefore regard their owne pleasures more then they doe their saluation. These are the dangerous daies spoken off by the Apostle, 2. Tim. 3, 1, 4, 5. God in his mercy amend them: if not, let them that be ignorant, be ignorant still, 1 Cor. 14, 38. and he that is filthy, let him be filthy still, Reuel. 22, 11. that so they may fill vp the measure of their sinnes, Math. 23, 32.
It may seeme strange at the first, that they should consult with God what to do with this prophane person: seeing the Law had appointed death for him that transgressed this commandement, Exod. 31, 14. and 35, 2. why then did they enquire, or wherefore did they put him in minde to know what should bee done vnto him? Some answer, that albeit God had decreed that such should be punished, yet he had not declared by any law the kinde of punishment: and therefore they asked how hee should be punished, as for example, whether he should be hanged on a tree, or burned with fire, or stoned with stones, or striken with the sword. But this answer cannot satisfie mee: for when death is appointed in the Law, and the particular kinde not expressed,Iosh. 7, [...] with 6, [...] the Magistrate was left free to set downe the same, as [Page 643] also when no punishment at all is mentioned. Deut. 25, 13.14. neither were the people boūd to aske counsell at the mouth of God vpon euery occasion of execution of iustice against euill doers, where the manner of punishment is not limited. It was the law of God, that witches should not liue, Exod. 22, 18. Saul did wel, and is commended by the Spirit of God, that he cut them off that had familiar spirits out of the land, & rooted out the wizards; yet he did not aske, neither was he bound to aske counsell now or which way they should be put to death, though God had not defined the particular, Leuit. 20, 27. This then is left to the discretion of the Magistrate, when hee hath the generall, to decree the particular punishment as he thinketh good. In sundry places of the bookes of Moses, wee finde sundry lawes set downe inflicting death vpon the offenders, & yet the manner of death is not named, Genesis 9. verse 6. Exod. chap. 22, 19, 20. Leuit. chap. 20. verses 9, 11, 15, 16, 17, 18. Deut. chap. 20. verse 25. and 24, 17. All this were to no purpose, if the Magistrate might not proceede against them ex officio, without knowing the farther pleasure of God. For it had bin all one as if no sentence of death had beene set downe, inasmuch as they might as easily and with as little labour know the punishment in particular as when no punishment at all is expressed. Neither did the Iewes take thēselues to be bound in that case to enquire of God, Leuit. 20, 10. Deut. 22, 22. Iohn 8, 5. Wherefore, I rather thinke they consulted with God about the quality of the work, then the maner of the punishment. God had threatned, that whosoeuer did Worke on the Sabbath should be put to death: but hee had not followed his handy-worke, nor laboured in his calling: he had onely gathered a few stickes. True it is, he had done it impudently, yet it was doubt full whether this fact were within the compasse of that law or not: and therefore Moses would not call the life of this man in question without certaine direction from the mouth of God. For life is precious, and blood being spilt, is as water poured vpon the earth, yt cannot be gathered vp againe. So then they desired to know, whether this fact were worthy of death, not by what manner of death he should die. And as the Iewes in other things are full of fables, so in this they haue deuised of their owne braines, that this man was Zelophehad, [...]ish fable out any [...]nd. of whom we reade afterward in this Booke, chapt. 27, 3. where it is saide of him that he dyed not in the conspiracie of Korah, but in his owne sinne: thereby casting an aspersion vpon him, and charging him with an imputation which the Scripture doeth not charge him withall, of which wee shall speake more afterwards. But who it was, and what his name was, and whether he were one of the Israelites or of the straungers that came with them out of Egypt, or what his purpose was, it is vncertaine; but whosoeuer it were, he is put to death for prophaning of the Sabbath. Wee learne heereby, Doctrine. that the Sabbath day ought wholly to be spent in religious and holy exercises.The Sabbath day must bee spent religiously. It is the end why it was sanctified of God, that wee should sanctifie it, and spend it in holy vses from morning vnto euening, Genesis chap. 2. verse 2, 3. Where wee see, hee blessed it and sanctified it in the Garded, or at least in the time of mans innocency, Exodus chap 16, 20. Esay 56, verse 2. & 58, 13. Exod. chap. 20. verse 4. This was the practise vnder the Law, continued also vnder the Gospell. It was the custome of Christ to preach the gospell in the Synagogues on that day, he did it not for once or twice, but it was his ordinary and vsuall manner. So the Disciples, Acts 20, 17. and 17, 1, 2. 1 Cor. 16, 1. Reuelat. 1, 10. The doores of the Temple were kept shut the sixe dayes, but opened from morning vntill the euening vpon the seuenth day, Ezek, 46, 1, 2.
There are many reasons in the fourth commandement, Reason 1 drawne from the equity and liberality of God in giuing vs sixe dayes, from the example of Gods rest, and from the consideration of the end why it was appointed to bee kept holy, all these are of great force, Exod. 20, 4, 5.
Secondly, this serueth to preserue men from Reason 2 barbarisme and Atheisme, and all irreligions prophanenesse. We see notwithstanding this comfortable & profitable ordinance of God, how much impiety and loosenesse is in the world: but if euery man were left vnto himselfe to serue God as himselfe list, to his priuat deuotions without this generall obseruation: it is to bee feared wee should shortly haue no knowledge, no faith, no church, no religion, no order: that the greatest part would scarfe thinke of God, from one weeke, nay from one yeere to another, or haue any acquaintance with his word and Sacraments, or reade the Scriptures, or pray vnto him: nay they would scarse know whether there were any Scriptures or Sacraments, or not. Therefore the Lord saith, The Sabbath is a signe betweene mee and you throughout your generations, that yee may know that I am the Lord that doth sanctifie you, Exod. 31, 13 For when doe the greatest part reade, or heare, or conferre, or meditate, or pray but vpon the Sabbath? Take away therefore that day, you take away all these. Thirdly, Reason 3 Christ Iesus vouchsafed to honour this day aboue the rest of the daies of the weeke after his resurrection, and that by his speciall appe [...]ings in it, as wel as by his rising again vpon it. If we obserue and marke it, wee shall see he shewed himselfe to his disciples and followers vpon that day especially. First, to Marie Magdalene early in the morning, Iohn 20, 1. and 14. Secondly, to the other women, as they were going to communicate to the Apostles the certainty of his resurrection, which the Angels had declared vnto them before at the sepulcher, Matth. 28, 9. Thirdly, to the two [Page 644] disciples going to Emmaus, which also was the same day, Luke 24, 21, For they said, it was ye third day since these things were done. Fourthly, the same day at night he appeared to his Disciples, Iohn 20, 19. Fiftly, he appeared for the confirmation of the faith of Thomas in the matter of his resurrection vpon this day, Iohn 20. verse 26. Vpon this day did the holy Ghost descend: and this was the first day of the creation.
Vse 1 The Vses follow. The sanctifying, separating, and keeping of the Lords day, is a morall duty charged vpon euery soule, whatsoeuer & wheresoeuer we be, in what state and condition soeuer, in bondage and exile, vpon the land or sea, in sickenesse or in health, at home or abroad, with our selues or with others, whether we be high or low, Prince or subiect, master or seruant, bond or free, male or female; all persons must know, that this day must bee sanctified vnto the holy worship of God, and be spent in the meditation of holy things. It is not as some prophane persons haue saide, that fauour of nothing but the world, that rich men may keepe the Sabbath, but poore men cannot: for GOD will haue the poore keepe holy this day, as well as the rich. As with him is no respect of persons, so in giuing his law hee respecteth not persons: wee haue not one of the Commandements for the poore and another for the rich, but they belong to all, as he is God of all, and will bee serued of all.The Sabbath is morall. And if this be not a morall duty, then we should haue but nine Commandements that binde perpetually, wheras they are often called the ten words, Exodus chap. 34, verse 28. Deut. 14.13. and 10, 4. and Christ sheweth, he came not to destroy the Law, but to keepe it and fulfill it, Math. 5, 17. Againe he saith, Hee that shall breake one of the least of the commandements, and shal teach men so, hee shall be called the least in the kingdome of heauen, verse 19. he shall bee shut out of it, and haue no place in it. But it may be obiected, Obiect. we keepe not the same day that the Iewes did, they obserued the seuenth day from the creation, we the first day of the weeke. Why then was this day changed? and who changed it? and whether may it be changed againe? Answer. I answer first, touching the first; the reasons of the change are to put a difference betweene the Iewish and Christian Sabbath, which could not be so fitly done but by change of the day.Why the Sabbath was chā ged. Secondly, to keepe a memoriall of the day of our redemption: for as the seuenth day kept a memoriall of the work of the creation, so doeth this first day of the weeke of our Redemption: as great a worke, yea greater then the former, for it was more to redeeme vs out of hell, then to create vs out of nothing, Esay 66, 24.
Thirdly, to free the church from the sacrifices and ceremonies of the Iewes, and to take from it they yoake that lay as an heauie burden on the neckes of those that liued in the time of the Law, Actes chap. 15. verse 10. which neither they nor their Fathers were able to beare: for when this day was changed it was no more tied to the Iewish Sabbath, which was solemnized with many ceremonies belonging necessarily vnto it. The Iewes were tied to a strict and rigorous kinde of rest, they might not kindle a fire throughout their habitations, Exod. chapt. 35. verse 3. It was also a figure of the euerlasting rest of Gods children in the kingdome of heauen, Esay 66, 23. Heb. 4, 9. It was obserued in remembrance of their deliuerance out of Egypt, which fell out that day, Deut. 5, 15. Exodus 11. It was tied precisely to the seuenth day from the Creation, and celebrated with sundry set rites and ceremonies, Numbers 28. verses 9, 10. Neuerthelesse, there is a Sabbath morall and perpetuall, a time to bee set apart to the worship of God to the end of the world.Who alter [...] the Sabba [...]
The next Question is, who altered it? I answer, Christ himselfe is the author of this change. The Apostles often teach, that whatsoeuer they taught, they receiued it from Christ: they learned it at his hand before, either by word of his mouth, or by reuelation of his Spirit: but the Apostles enioyned the first day of the weeke to bee kept as a Sabbath of rest, 1 Cor. 16, 1. The Church euery first day of the weeke made a collection for the poore, which followed the hearing of the word, the offering vp of prayers, and the receyuing of the Sacraments, as a fruite of them, Actes 2. ver. 42. Wherein obserue by the way, that the Sabbath was appointed for the benefit, good, and comfort of the poore, not for their hurt or hinderance; whereby as God is glorified, so the poore are encouraged to tender their seruice to God this day; and the mouthes of those carnal men are stopped, that would haue the rich keep the Sabbath, but not the poore. If any say collections for the poore were lawful, Obiect. and might be made any day as well as on a Sabbath: I answer, Answ. the Apostle doth not onely say, that then collections were made, but this was made an Apostolicall ordinance and institution to bee done that day especially: for hee commandeth the Corinthians to obserue it that day, as hee had ordained it in the Churches of Galatia. 1 Corinth. 16, 1, 2. So then, because he gaue such order, wee may conclude it to be an ordinance.
The Apostles also assembled themselues vpon this day, for performance of diuine duties, Actes 20. verse 7. They kept this day for a Sabbath: neither kept they orderly any other, sauing when they came into the Synagogues of the Iewes, who were so addicted vnto the Law of Moses, that they would meete vpon no other day. Besides, it is said of Christ, that after his resurrection, hee taught his Disciples whatsoeuer belonged to the kingdome of God, as Actes 1. verse 3. but the alteration of the Sabbath belongeth to Gods kingdome. The last questiō remaineth, whether it be in the liberty of the Church to change the day againe? I answer, [Page 645] it is not. For as it was not at the first chā ged without the authority of Christ and his Apostles directed by Christ, who is Lord of the Sabbath, Math. 12, 8. so it can receiue no farther change without him or them. But if the Church had this power, thē the Church might well be said to be Lord of the Sabbath. Againe the times and seasons are in Gods hand, Act. 1, 6. but they should be left to the Church as a treasure to dispense, if it might dispose & transpose the Sabbath at her pleasure. Againe, one day to be kept in seauen, is morall & perpetuall, otherwise if once we depart from this simplicity, that we be not tied of necessity vnto it, a mā may say, that one day in seuē weeks or in seuen yeares is enough, and so at length it shall be said, we are not bound to meete together publikely, aboue one day in an hundred yeares. Therefore I set it downe as an vnchangeable rule, that the obseruation of one day in seuen, not in fiue, or one in fifteene, but one in seuen, neither more nor lesse is morall: but if it should euer be changed againe, we could not keepe the iust number of one in seuen, but at the first change the proportion and morality would be broken. [...]ct. If any aske, how then was it changed at the first? I answer, [...]er. the Iewes that beleeued, altered not the morality of one in seuen, albeit they changed the day which was ceremoniall. For in the first change they kept two Sabbaths together, to wit, the Iewish and the Christian, & yet without breach of the former proportion. The Iewes kept the seuenth day for the week past, we take the first day which is next to it, and so keepe the Sabbath for the weeke to come: they obserued that day in memoriall of the worke of creation which was past, we christians keeping (as we haue great cause) the remembrance of the worke of redemption, begin our Sabbath at the resurrection of Christ for the time following. And thus was the day altered without breaking the morality of one day in seuen, which is vnpossible euer to be so changed againe. The Princes of Iudah are charged to change the boundes and landmarkes, Hos. 5, 10. God hath set stakes and boundes as it were to compasse and inclose his Sabbath, by appointing the time and limiting the season, therefore to remoue this, is as great an offence to God, as to pull vp the pales and hedges of the ground is a trespasse to man. If then we take vpon vs to appoint another day of our owne, it cannot be called the Lords day, but mans day, or our owne day, or the Churches day. And it may be said of vs, as Esay 1, 12. Who required these things at your hands? To set vp another day, is to appoint a strange day, like to Nadab and Abihu that offered strange fire: If any say, we may serue the Lord as well vpon another day, I answer, so might Nadab and Abihu consume the sacrifice with strange fire, as well as by that preserued on the Altar, yet they were punished of God because they altered his institution, as we haue seen before.
Secondly, this reproueth sundry sorts of persons Vse 2 that offend against this doctrine. Of all the commandements of God, none are more often vrged, and yet not one is, or hath beene more despised and transgressed. The breach of the Sabbath is the maine sin of the world, a generall euill spreading farre and neere, an iniquitie abounding in euery congregation, as if God had neuer spoken anything touching a Sabbath, or as if it were a meere ordinance of man. Nay, humane inuentions and traditions are ordinarily better obserued and more regarded then this commandement of GOD. Now it reproueth especially three sorts. First,The first reproofe. such as make the Lords day, which should be the market day of the soule, a day of vain pleasures and carnall delights, a day of sports and recreations, thinking it enough if they follow not the workes of their calling. For wherefore are the workes of our ordinary vocations forbidden vpon the Sabbath? and why are we restrained from them? not that they are vnlawfull in themselues, but because they take vp the minde and suffer it not to bee emploied in Gods businesse. The same may be said of our owne pleasures much more, which naturally we follow with more greedinesse and earnestnesse. And it is well obserued, that the multitude had rather goe to Church then goe to worke, yet had rather go to play then to the Church. This is the disposition of the greatest part, especially of seruants and of the younger sort, who commonly make no other reckoning of this day, then as of a day of riot and reuelling, of gaming and drinking, neuer intending the worship of God, which ought then especially to be performed. Thus is the commandement turned vpside downe, and that day which should be kept holy to the Lord, is spent in the seruice of the diuell. If they haue beene at the Church in the forenoone, they dispense with themselues to serue Satan in the afternoone. But as Christ telleth vs, that none can serue God and Mammon, so no man can serue GOD and their pleasures on that day. Secondly,The second reproofe. heere are reproued such as seeme more ciuill then the former, but yet take liberty to follow their owne businesse & ordinary affaires. Such are they which go or ride about their worldly matters, to buy, to bargaine, to sell, to talke with others, robbing God of his day to spare one of their owne. God hath kept but one day in the weeke to himselfe, and euen this also we take from him, and grudge at it to giue it to him, like the rich theefe that hauing many sheepe of his owne, yet killed his neighbours that had but one, 2 Sam. 12, 4.The third reproofe. A third sort are reproued, who thinke it enough, if they obserue so much as is enioyned by lawes and in iunctions of men, if they be at morning and euening praier, they thinke they giue to ye Lord a large allowance, and iustifie themselues as if they were good obseruers & sanctifiers of the Sabbath. Such men take liberty all the rest of the day to do what they list pertaining to thē selues, [Page 646] whether to their profit or to their pleasure Thus they make it partly the Lords day, and partly their owne: howbeit there is no parting of stakes with him. We cannot properly call it the Lords day, except wee make it wholly to be his, and consecrate it wholly to his worship.
Vse 3 Lastly, it is our duty to remember this day before hand, that so wee may euery way fit our selues to the sanctifying of it, and therfore the Lord said,Exodus 20, 8. Remember the Sabbath day to keep it holy. Our nature is very forgetful of this performance of holy duties, and therfore we haue need to think of them before hand. God hath giuen vnto vs sundry commandements, but he commendeth the Sabbath to vs especially aboue all the rest: he dealeth with vs like a master, that giueth many precepts to his seruant, but willeth him to remember one aboue all the rest. So it is with the Lord, he saith; Thou shalt haue no other Gods before me, Exodus 20, 3. Thou shalt not make to thy selfe any grauen Image. verse 4. Thou shalt not bow downe thy selfe vnto them, nor serue them. verse 5. Thou shalt not take the name of the Lord thy God in vaine, ver 7. But aboue all these, Remember the Sabbath day to keepe it holy. For indeede the right obseruation of all the rest consisteth in the due regard of this. How can we learne obedience to the rest, vnlesse wee be carefull to keepe this day? Or how should we be able to practise them, & to know what God requireth, except we giue attendance at the posts of his house to heare his voice? We must euermore remember the precept of the Apostle, Col. 3, 2. Set your affections on things aboue, and not on things vpon the earth: but this ought especially to be considered on this day. Wee must dispatch all worldly businesses before, that they do no way disturbe vs and distract vs. And when the day of the Lord is come, wee must assemble together, that so there may be an holy conuocation, Leuit. 23, verse 3.
It was the custome of the people to come together at such times, Luke chap. 4. verse 16. Paul sheweth that at Antioch, Hee found the whole City assembled vpon the Sabbath day, Acts 13, 43, 44. This assembly is called Gods army, Psalme 110, 3. It was counted an happy thing to dwell in the Lords house, Psal. 27, 4. and 84, 4. Then ought the word to bee both read and preached; so was it in the time of the law, Acts 15, 21. And both of them did Christ himselfe performe ordinarily, Luke 4. ver. 17, 20. It is a part of the Ministers sanctifying of the Sabbath by doing the same. The idle ministery is a great cause of prophaning the Lords day, both in themselues and in others. It is the duty of the people to heare the word with all reuerence and attention, to marke and lay vppe in their hearts what they haue heard, to the end they might put it in practise. And when wee are departed, we should spend the rest of the day in priuate duties, as Prayer, Reading, Meditation, and Conference; things not greatly regarded of the greatest sort. We are soone weary of the best things, and quickely loathe that we should chiefely loue. The cause why we profit not by the publike Ministery, is the want of the performance of these duties priuately.
38 Speake vnto the children of Israel, and bidde them that they make them fringes in the borders of their garments, throughout their generations, and that they put vpon the fringe of the borders a Ribband of blew.
39 And it shall be vnto you for a fringe, that ye may looke vpon it, and remember all the Commandements of the Lord, and do them: and that ye seeke not after your owne heart, and your own eies, after which ye vse to go a whoring.
40 That ye may remember, &c.
This is the law of making Fringes vpon the foure quarters of their vesture whereby they couered themselues, that they might looke continually vpon them, and remember all the commandements of the Lord, and doe them. Of this reade Deut. 22, 12. These Fringes and Ribands serued them for a monument, that they might consider they were a people consecrated vnto God, not as Infidels to walke after their owne fancies. For vpon these were written some parcell of the Law. This was also the cause that the Iewes were commanded to haue the Law written vpon the postes of their doores, and likewise that they should beare it about them euermore, & decke themselues with it, that it should be as a ring vpon their fingers, as a bracelet vpon their hand, & as a frontlet before their eyes, that is, alwayes in sight and remembrance. To this end also it must bee written vpon the frontiers of the Land, vpon the gates of the Citie, and vpon the postes of euery mans priuate house, Deut. 6, 8, 9: that they might haue euery day & euery way occasion giuen vnto them to talke and conferre of the word of God, sitting, walking and lying, at home, or else abroad. This vsage was afterwards abused by the pride and hypocrisie of the Pharisies, as Christ chargeth them, Matth. 23, 5. who because they would bee thought to haue a more speciall holinesse then the common sort, had made long gardes, and sentences of Scripture written vpon them that might bee seene a farre off. But for our selues, we must consider, that though this ceremony bee no longer in vse, and that these Fringes and Laces are shadowes, which ended at the comming of Christ, yet an instruction remaineth to vs, to exercise our selues in his law day and night, Psalme 1, 2.
Iosephus reporteth of the Iewes, that they knew the Scriptures as well as their owne names, whereas many among vs scarse know the names of the Scriptures. Wee learne from hence, That all sorts both yong and old, [Page 647] of what condition soeuer, [...]ne. are enioyned to know the doctrine of the Scriptures, [...] must [...]ow [...] the [...]ces. and the wil of God reuealed in them, Deut. 6, 6, 7. Ioh. Iohn 5, 39. Coloss. 3, 16. 2 Tim. 3, 15. Psal. 119, 9. [...] 1. The Reasons. First, because God hath appointed such as are gouernors ouer others, to be teachers of them that belong vnto their charge. Such as are fathers and masters of Families are bound to instruct their children and seruants, & therefore none ought to be without knowledge, Ephes. 6, 4. Gen. 18, 19. But how shall they be able to do this, except they haue knowledge, whereby they may bee able to performe this duty? Secondly, ignorance is the cause of all error, because the naturall man perceiueth not the things that are of God, and the wisedome of God is foolishnesse to man. So then being of our selues blinde, and wanting the light of the word, we must needs goe astray. Hence it is, that Christ saith vnto the Sadduces, Ye erre, not knowing the Scriptures, Math. 22, 29. Thirdly, the want of knowledge is the cause of sundry fearfull iudgements, spirituall and temporall, Hosea 4, 6. inward and outward, Esay 1, 3, 7. So then as ignorance is the cause of sinne, so it is the cause of iudgement the reward of sinne. If wee care not to know him, but neglect and contemne the meanes of knowledge, no maruell if we be punished.
Ʋse 1 This reprooueth the church of Rome of an horrible iniury offered to the people of God. They teach that ignorance is the mother of deuotion, and keepe the Scriptures in the Latine tongue, as it were vnder locke and key. And albeit they haue translated them, or the greatest part of them into English, yet they set out sharpe edicts ratified vnder an horrible curse, that no Lay man (as they speake) shall presume to reade them, vnlesse they be specially licensed by their inquisitors and confessors: directly contrary to the end of the Scriptures, which were written that we should beleeue, and by beleeuing haue eternall life, Iohn chapt. 20. verses 30, 31. They beate downe ignorance, and teach that all ought to know the Lord from the highest to the lowest, Ieremy 31, 30. and that God will poure out his Spirit vpon all flesh, Ioel chap. 2. ver, 28. Wheresoeuer he vouchsafeth great means hee requireth a great measure of knowledge. This discouereth the byshop of Rome to bee no better, and indeede no other then Antichrist, making lawes contrary to Gods lawes, and yet binding the consciences of men vnto them.
But it will be saide, that the vnlearned and vnstable peruert them, 2 Pet. 3. and therefore it is dangerous to reade them. I answer, bee it that some do so, shall all therefore be forbidden the free vse of them? All things, euen the best are abused, meate, drinke, apparrell, the Sacraments, Christ himselfe, and what not? shall all be barred therefore from the heauenly Manna, which is sweeter then the hony and the hony comb? more to be desired then great heapes of riches? which is much more profitable then is the finding of great spoiles? The Scripture is a notable part of our spirituall armour, Ephes. 6, 17. able to offend, and to wound our enemy. If a Captaine should go into the field with his souldiers, and suffer them to carry with them no weapons but such as should serue to defend their owne bodies, and forbid them such armour as should any way hurt their enemies; if hee should permit them the shield but not the sword, or allow them a Corslet, but not the speare: would he not bee thought, and that iustly and worthily to betray thē into the enemies hand? But thus it is with the Popish captains that must or at least will be accounted the onely masters of Israel; they allow to the people after a sort the girdle of truth, the brest plate of righteousnesse, the shield of faith, and the rest to defend themselues; but touching the sword, The two edged sword of the word, Heb. 4, 12: wherewith Christ our Sauiour resisted, and we after his example must resist the deuill, Matth. 4, 4. they forbid them to gird that about their loynes; as if it were like Saules armour,1 Sam. 17, 39. which Dauid could not go withall, because he had not proued it: whereas indeede it is like Dauids sling, & the stone which he slang that smote the Philistine in the forehead, and caused him to fall vpon his face to the earth, verse 49. and therefore what doe they but treacherously betray the people of God, and leade them naked into the field to be vtterly spoiled, and so to fall before their enemies?
Secondly, it confuteth those amongst our selues, that say what neede so much teaching and preaching? There are some that thinke themselues to bee wise men, much wiser then their fellowes, that sticke not to speake thus: but this their wisedome is no better then foolishnes with God. 1 Cor. 1.23. The preaching of the crosse I confesse is accounted no better then foolishnes, but it is to them that perish: whereas to them that are saued it is the power of God. It is accounted a state-policie now adayes, to defend litle preaching and lesse hearing. But ignorance can vphold no kingdom.True religion is the stay and pillar of a State. Religion and the knowledge of it is the pillar and stay of a State and Common-wealth: the want of it is the cause of tumults, rebellions, insurrections, and seditions. What was the cause of the rebellion in the North in ye dayes of our late Soueraign of blessed memory? was it any other then want of knowledge, and of Preachers to plant knowledge in the hearts of the people? but (blessed be God) they haue since bene better stored, and that hath broght better quietnesse in those parts. And what is the cause of the often risings, rebellions, and treasons in the kingdome of Ireland at this day, but because they remain either Atheists, or Popish, or sottish, wanting the meanes of knowledge to instruct and informe them better? True Religion is a bulwarke and a Castle [Page 648] of defence to any kingdome, the very chariots and horsemen of Israel, 2 King. 2.12. and godlinesse hath the promises of this life, and of the life to come, 1 Tim. 4, 8. Wherefore, they are prophane speeches of ignorant people, or of idle teachers going about to maintain their ignorance and idlenesse, who think that a sermon in a quarter is sufficient, either for ye Minister to preach, or the people to heare. If you marke or would examine what the people are that liue vnder such, and for the most part you shall see they know nothing. But the Minister must preach in season and out of season: & the duller the scholler is, he should haue his lesson the more often repeated. Such for the most part are the people, slow in hearing, dull in conceiuing weake in remembring & bearing away what they haue heard. Some there are, who not onely are ignorant, but defend their ignorance, and thinke men neede not haue any knowledge in the Scriptures, nor trouble themselues any way about it. These doe imagine that it belongeth onely to the Ministers and other lerned men to know the Scriptures. And it is fit hee should haue more knowledge then a priuate man, because hee is appointed of God to teach the people, but this exempteth not the people from it. For take this as a certaine principle, that the poorest & simplest person must haue as much knowledge for matters of saluation as the Minister hath, or els he shall neuer be saued.
Ʋse 3 Lastly, let all men know, men and women, children and seruants, that in their seueral places they are bound to exercise themselues in the Scriptures, and daily to meditate in them, that so thereby they may come to knowledg: for without knowledge in the word, it is vnpossible for any to bee saued. The way for a man to get his liuing by his trade, is not to exercise himselfe in it once in a weeke, or to imploy himselfe to it once in a quarter, but hee must vse it dayly and diligently, or else he shall neuer liue by it, or thriue in it. So may I say in this case; a man that hath a desire to be saued, and to liue heereafter in a better life, it is not sufficient for him to reade the Scriptures, and to meditate in them now and then, or when he hath nothing else to doe, and to keepe himselfe from idlenesse; but hee must obserue a constant and continual course in the searching and reading of them, that by them he may come to knowledge, by knowledge to faith, by faith to obedience, and by obedience to saluation. Ignorance shall excuse no man at the day of iudgement, He that knoweth not his Masters will, shall be beaten, Luke 12, 48. Hosea 4, 1, 3. If we thinke to pleade for our selues, and to alledge in our defence, that we followed our callings to erne our liuings, & to maintaine our families, it shal not serue our turnes, this will not bee taken for currant payment. Our particular and our generall calling agree well together: God hath not ioyned them in euery man. Our particular calling is to follow our businesse; our generall calling is to know the Scriptures: ye one doth not abrogate the other, inasmuch as God hath commanded them both, & what God hath coupled together, no man shall put asunder, Math. 19, 6.
CHAP. XVI.
1 NOw Korah the sonne of Izhar, the sonne of Kohath, the sonne of Leui, and Dathan and Abiram the sonnes of Eliah, and On the sonne of Peleth, sonnes of Reuben, took men.
2 And they rose vp before Moses with certaine of the children of Israel, 250. Princes of the assembly, famous in the Congregation, men of renowne.
3 And they gathered themselues together against Moses, and against Aaron, and said vnto them: Ye take too much vpon you, seeing all the Congregation is holy, euery one of them, and the Lord is among them: Wherefore then lift ye vp your selues aboue? &c.
IN this chap. we haue two other murmurings set down; the latter arising out of the former, as one sticke on fire kindleth another. The former consisteth of a few, carried away with enuy and emulation against Moses and Aaron; the originall whereof arose from Korah, of the Tribe of Leui, The cause of Korahs Conspiracy. who first blew the bellowes, and tooke it greeuously, that the Priestly dignitie was translated to Aaron; and challenged Moses of partiality, as if hee had preferred his owne Kindred, and followed his priuate affection, rather then the direction of God. This seditious Korah associateth vnto himselfe, Dathan, Abiram, and On of the Tribe of Reuben, whom he knew to be ill affected towards Moses; because hee being the eldest sonne of Iacob, had by right of his birth-right, the Principality and gouernement of the whole people belonging vnto him, and therefore they thought themselues as worthy to haue the Soueraignty in their hands, as Moses was to haue it in his hands. All these ioyning together, made a schisme or rent amongest the people, and assemble two hundred and fifty others, all Princes of the assembly, which seeme to stand for the good of the whole Congregation; as also all Rebelles haue euer [Page 649] had some pretence and colour: for they plead that all the Lords people are holy, that God is present among them, and therefore they should no longer vsurpe the sole gouernment of the whole hoste. It is vsuall in all ages of the Church to haue schismes and rents to arise in it, and for men to separate themselues from the Church, because (forsooth) it is not well gouerned as it ought to be. Now, albeit this open insurrection were a flat rebellion against the expresse ordinance of God, yet they set many goodly shewes vpon their doings, helping a bad cause with a beautifull colour, lest they should seeme to be mad without reason, alledging that all the Lords people are holy, and the Lord is among them. [...]octrine. We learne heereby that whatsoeuer corruptions breake out of men and whatsoeuer euils they doe, [...]hatsoeuer [...] wicked [...]en doe, they some co [...]er vpon it. and howsoeuer they decline from God, from his word, and from his ordinances, yet they will labour to excuse it, to defend it, to colour it, that it should not seeme as it is. When euill men haue committed euill, they are ready to iustifie their euils, that they may seeme good. We see this in Saul, 1 Sa. 13.11.12. and 15.15. so Ioh. 12.5, 6. Iudas pretended the poore and his great care of them, albeit he cared not for them, but for himselfe, and chap. 11.48. So Caiaphas pretendeth the safety of the people, to wit, if Christ were not put to death, the Romanes would come with a mighty army, and ouerrunne them: but the taking of him away and the putting of him to death, was indeede the true cause why the Romanes came, and destroyed the Temple, the Citie, and the people. This we see sometimes also in those that are not the worst men. The fact of Simeon and Leui against the Schechemites was no better then horrible murther committed against the Law of God and of nature, and against the league and couenant that had passed between them, which ought to be held inuiolable euen among infidels: yet somewhat they pretend to couer it, Gen. 34.31. should he deale with our sister as with an harlot? So the Israelites touching their Idolatry, Exod. 32.1. and Aaron, verse 23. and our first parents, Gen. 3. and in a maner all wicked men do the like, that are vnregenerate, without repentance and sanctification. The reasons.
Reason 1 For men are affected to their actions as they are to themselues. Though they be corrupt & abominable, yet they would not bee thought and iudged to be so: so it is with their actions that proceed from them, though they bee wicked and vniust, yet they would haue them accounted iust, and therefore they seeke excuses for themselues, [...] 7. as Adam did fig leaues to Reason 2 couer his shame and his sinne. Secondly, if they should pretend nothing, al would be ready to condemne them, and to passe sentence vpon them, therefore to blinde the eyes of others, they cast a mist before them as iuglers vse to doe that they may not be espied. This did Herod, Mat. 2.8. he pretended to come and worship Christ. For he knew well enough, if hee had dealt plainely, and told them hee sought the life of the babe, they would haue detested his detestable cruelty.
This serueth to reprooue diuers sorts that Vse 1 goe about to varnish their actions with false colours, thereby to blind the world and to put out their eyes. These shew themselues to bee ranke hypocrites & exceeding sinners against the Lord, which serue to harden their hearts and to hinder them from a sight of their sinnes and sorrow for them. For no man can returne from his sinnes, and repent of his euill wayes, so long as he goeth about to defend them: because all such sinners doe declare a firme resolution to continue and goe forward in sinne, and thinke themselues safe and sure, because they haue some colours for their actions. But ye first beginning of repentance is confession: a duty oftentimes commended, and continually practised by the faithfull. The first thing that Ioshua perswaded Achan to performe when he was taken as guilty for taking the accursed thing, was, that he should giue glory to the God of Israel, and make confession vnto him, Iosh. 7.19. Prou. 28.13. 1 Ioh. 1.9. Whereas such as hide their sinnes shall not prosper, and they that say they haue not sinned, doe make God a lyar, and his word is not in them. Wherefore we cannot giue a more euident signe of our want of ye grace of repentance,Psa. 32.3, 4, 5. then by defending, denying, excusing, or lessening of sinne.
Secondly, this sheweth the cause why the Vse 2 dregs of Popish religion are so setled in the hearts of men that they are hardly rooted out; euen because such deceitfull colours are set vpon them and their superstitious practises. If they be accused for their idolatry & worshipping of Images, they pretend they worship God in the Image. Touching the worship of Saints and praier to them, they say they honor them as the friends of God, and that they are vnworthy to approch or to come neere to God themselues, and therefore in humility they goe to the Saints and Angels: but this is nothing but to speake lies through hypocrisie, Col. 2.23. Concerning their sacriledge in withholding the cup from the people, they haue their colour, that the labour of the Priest would be too great, if he should deliuer the same to all himselfe, or else that the blood of Christ might be spilt vpon the ground: but these excuses cannot deceiue God, hee seeth their open declining from the word of God, from the example of Christ, and from the practise of the Apostles, their hypocrisie is made open and euident to all, they can now no longer hide it. They teach and maintaine that heretical Princes especially being excommunicated, shold not be obeyed. Thus they blanch the matter, whereas Paul taught and practised obedience for conscience sake,Rom 13.2, 5. and that such as resist, purchase to themselues iudgement. Vse 3
Thirdly, we are to iudge no otherwise of all such as transgresse the Law of God, whatsoeuer [Page 650] their allegations be. How many men are there that thinke euen grosse and palpable sinnes to be no sinnes at all, because they can blanch and colour them ouer? How many thinke to excuse their ignorance, as if it were no euill at all? why is there no more store of knowlege in our dayes among masters and seruants? why so much store of blindnesse in the matters of God? O say they, We are dull and forgetfull, we haue our callings to follow, we must prouide for wife and children. This is a wilfull ignorance: this shall excuse no man. Such can finde and take time enough for the world, but they lacke time to lay a good and sure foundation for the world to come. Some pretend their age and infirmity, which hinder them from comming so often to the house of God. But many of them haue resorted no better to it in their youth, and as yet they haue strength enough also to walke farther for their pleasure. God knoweth their hypocrisie, that they are able to doe more in ciuill things. It is a common practise in the common sort to pray for the dead, God bee with him, the Lord rest his soule, God haue mercy on him, God send him a ioyfull resurrection, and such like: What, say these ignorant persons, this testifieth our loue and our charity. This is a blanching of the matter, and the casting of a new paint vpon a rotten post. For who are these that pray for the dead, but such as neuer prayed for them being aliue? nay, doe not indeed know which way to pray? When the Scripture taxeth shewes of hypocrisie, and reprooueth priuate prayers in publike places; they haue their answere ready, they doe it to stirre vp to deuotion, and to fill and prepare themselues to performe holy duties.1 Cor. 11.21, 22. Yea, but this ought to be done at home: priuate places are appointed for priuate actions, and publike, for such as are publike. They kneele downe to their owne deuotions, that sildome or neuer pray at home, and haue no care to prepare themselues priuately before they come; whereas GOD knoweth, and man knoweth, and the Minister knoweth, that these men that are so deuoute at priuate prayer in open places, sit most prophanely, most vnreuerently and vnseemely at publike prayers. Touching the Sabbath day, it is notoriously knowne what blanches they haue to couer their vile blemishes, or rather their sores; as that a man may learne as much at one Sermon in the forenoone, as he can wel meditate vpon in the afternoone, and practise all the rest of the weeke. O how doe these deceiue themselues! God knoweth the heart of these hypocrites. It is not the care they haue of meditation and practise, that causeth them to speake this; for how doe they spend that time but in pleasure and vanity? So for the Sacraments, they say they cannot come to communicate, because they are not in charity with their neighbours, they are not prepared as they ought to be. Thus they thinke to creepe away in the darke, and to bee holden excused. But this is to excuse one sinne with another, and to adde sinne vnto sinne.
Lastly, this must teach vs on the contrary, Vse 4 that we must not colour our actions like hypocrites, and pretend to iustifie our selues when we know they are euill. This is a signe of an euill heart and of a guilty conscience: this is no better then to binde two euils together in one bundle, first to dare them to doe euill, and then to colour it. And this latter is worse then the former, it sheweth lesse grace and more corruption. God cannot be deceiued by any pretence cunningly contriued, though man may be, because our most secret actions and imaginations are manifest before him. This prouoketh Gods wrath the more, and when we must appeare before his righteous iudgement, all things shall appeare as they are, and all colourable pretences shall vanish away as smoake, and all things shall appeare as they are indeed. God is a perfect light, he dwelleth in light that none can attaine vnto, 1 Tim. 6.16. and yet if he bee not light enough, hee will take other lights to helpe him, and search Ierusalem with candles, that hee may punish the men that are setled on their lees, that say in their hearts, The Lord will not doe good, neither will he doe euill, Zephan. 1.12. Then certainely he will discouer all, euen the secret parts of thy heart, which now thou goest about to hide and conceale. Then he will make vs know that he knew all things which are written in this booke of remembrance.
4 And when Moses heard it, hee fell vpon his face.
5 And he spake vnto Korah and vnto all his company, saying, Euen to morrow the Lord will shew who are his, and who is holy, and will cause him to come neere vnto him: euen him whom hee hath chosen, will hee cause to come neere vnto him.
6 This doe: Take your censers, Korah and all his company.
7 And put fire therein, and put incense in them before the Lord to morrow: and the man whom the Lord doth chuse, the same shall be holy: Ye take too much vpon you, ye sonnes of Leui.
Heere beginneth the proceeding against these seditious, first by Moses, and then by God himselfe. The Lord first setteth his Ministers on worke, to deale with this people, if that will not serue, then he will take the cause into his owne hand. First, Moses fell on his face, a common gesture vsed in prayer: thereby no doubt making supplication to God to appease the multitude. Then hee turneth his speech to Korah, and appealeth to the iust iudgement of God, that it would please him to decide the question whom he had chosen [Page 651] to bee his Priests, as Eliah did, 1 King. 18.24. in their halting betweene two opinions. Then in the end he returneth their false accusation, iustly vpon their owne heads, and sheweth that hee was not afraide of their faces: they had said to Moses and Aaron, Ye take too much vpon you, seeing all the Congregation are holy; he payeth them home in their owne language, Ye take too much vpon you, ye sonnes of Leui. Heere Moses setteth forth the dignity of the Ministery, that there is a speciall couenant and agreement betweene God and his Ministers. [...]ctrine. The doctrine, It is a speciall fauour that God maketh a couenant with his Church, [...]e Mini [...]rs are in [...]ciall grace [...] fauour [...] God. that they shall bee a precious people in his sight; but it is a farre greater fauour, that among or out of his Church in generall, the Lord should make a more speciall couenant with his Ministers, that he should take them to bee a peculiar people to himselfe, 1 Sam. 2.28. and 3.20. Exod. 19.22. 2 Cor. 2.15.16. Mal. 2.5, 6.
Reason 1 The reasons follow. First, the Ministers are Gods seruants and Ambassadours, 2 Cor. 5.20. they are in speciall place about him, such as stand before him, and minister vnto him vpon earth, as the Angels minister vnto him in heauen, Mal. 2.7. and 3.1. Reuel. 1.20. and 2.1. and 3.1.
Reason 2 Secondly, they are as it were of Gods priuy counsell, not to giue him counsell, but to take counsell from him, and to reueale his counsels to the sonnes of men, Amos 3.7. for therefore he teacheth them, that they should teach his people, Mal. 2.7. True it is, God reuealeth his secrets to his people, neuerthelesse, it is by the meanes of the Minister.
Vse 1 This serueth fitly and fully to reproue such base persons that thinke basely of the Ministery, and those that account the Ministers as the scumme or refuse of the people, who indeed are little better themselues, (I will not giue them the titles which they iustly doe deserue) dishonouring that calling which God himselfe hath highly honoured, and throw downe that which he hath aduanced and lifted vp. I range among such those also, that thinke the Ministery too base for their birth or quality, yea they thinke their kindred exceedingly debased and disgraced, if they haue a Minister of their name. We would thinke it an high honour for any of our children or kindred, to be preferred as a speciall fauorite about a Prince: and yet we cannot bee content that they should haue this speciall calling and iudgement of the Ministery, which is not inferiour to any place or calling whatsoeuer in the common wealth, as we haue shewed often before.
True it is, the greatest part of the world thinke otherwise, and I confesse it: but it is because they haue corrupt eyes which the vaine pompe and glory of the world doe dazle, so that they cannot see nor perceiue the glory of God in the calling of the Ministers of the Gospel. For if they had a better and a clearer sight, they would thinke it the greatest honour and highest fauour to bee set in that calling.
Secondly, this is an admonition and warning Vse 2 to all men, that they should not in any case abuse, offend, disgrace, wrong, and reuile those that are called of God to be the Ministers of his word, whom he hath set to be neere vnto him: because they are in speciall grace and fauour with God. Dare any oppose against him that is the kings friend or fauorite? Doe not all desire and seeke his fauour? how then dare wee disgrace and dishonour those whom God would haue honoured, and speake contemptibly and contumeliously of their Ministery, seeing God hath said they are the men whom hee would haue honoured? When the king would haue Mordecai honored for the good seruice hee had done to his person, he said,Ester 6.6. What shall be done to the man whom the king delighteth to honour? The Ministers are Gods speciall fauorites, and therefore such as wrong and molest them shall not bee left vnpunished: for those whom God will honour, they shall be honoured, especially of those that know the vse, necessity, & profit of the Ministery.
Thirdly, from hence ariseth matter of comfort Vse 3 to the Ministers themselues. Hath hee made a speciall league and couenant with them to fauour and protect them? Then we are assured, that the iniuries and wrongs which are done vnto them, rest not in their persons, but extend to God himselfe who is wronged with them, so that he will reuenge their wrongs, and protect their persons, Deut. 33.11. Smite through the loynes of those that rise vp against them, that they rise not againe. We haue also comfort as a shield and shelter from the base estimation of the vnthankfull world;1 King 22.8. though they hate vs as enemies, yet God honoureth vs as his seruants, nay as his friends, and receiueth vs into speciall fauour: so that he often maketh vs to be had in great honour & estimation, euen of those that before had so basely esteemed of vs. Let it not therefore trouble vs, though wee bee not regarded of men, seeing we stand or fall, not to them, but to our owne Master, who hath thus farre honoured vs to be put into his seruice; and therefore let vs say with the Apostle, It is a small thing that I should be iudged of you, or of mans iudgement: yea, I iudge not mine owne selfe, 1. Cor. 4.3.
Lastly, it teacheth what the Ministers of God ought to be, they should bee men of an vnblameable life and holy conuersation, because they come so neere to God, lest it bee said to them, as Psal. 50.16. What hast thou to doe to declare my statutes, or that thou shouldest take my couenant in thy mouth? seeing thou hatest instruction, and castest my words behinde thee.
If all the people of GOD must bee holy, much more then ought the Ministers [Page 652] to bee endued and adorned with integrity of life. They must be neither ignorant nor vaine, because they come neere vnto God. He that loueth his friend, will bee very wary and circumspect what maner of seruants hee commendeth to his friend to be in his seruice: and yet how vnfaithfully do many deal with God yt dare commend to him idle & wicked Ministers to be his seruants, and to carry his word to his people? It were to be wished, that such as haue authority in their hands would turne all such vnworthy seruants out of his seruice, and put them to silence, which cause the holy ordinances of God to be prophaned and polluted by their wickednesse.
8 And Moses said vnto Korah, Heare, I pray you, ye sonnes of Leui.
9 Seemeth it but a small thing vnto you, that the God of Israel hath separated you from the congregation of Israel, to bring you neere to himselfe, to do the seruice of the Tabernacle of the Lord, and to stand before the Congregation to minister vnto them?
10 And hee hath brought thee neere to him, and all thy brethren the sonnes of Leui with thee: and seeke ye the Priesthood also?
Moses proceedeth and goeth forward to see if he could draw these proud conspirators to a sight of their sinnes, and thereupon putteth Korah in mind how graciously God had dealt with him and the rest of the Leuites, to suffer them to come neere vnto him to do the seruice of the Tabernacle, and to stand before the Congregation to minister vnto him: vppon which consideration he mooueth them, that they should not bee carryed beyond the bounds of their calling. Doctrine. We learne hereby, that the moe meanes and helpes wee haue to preuent sinne and to keepe our selues from offending against God,The greater our meanes are to preuent sinne, the more wee offend if we reiect those meanes. the greater our sin is, and the greater sinners we are, if wee breake these bands and cast these cords from vs. The sinnes of the Israelites are often aggrauated, and made the more grieuous and heinous, because the Lord had sent his prophets among them, Ier. 7.13, 14. and 11.7, 8. and 35.14. Psa. 78.17, 31, 35, 56. Matth. 11.21, 22, 23, 24. Dan. 9.5.6.
Reason 1 The reasons. First, because those men sinne against knowledge, hauing the word to informe them, and their owne consciences to conuince them. Knowledge maketh euery sinne the greater, Luk. 12 47. Ioh. 15.22. and 12.48. They are like to a man that hath much meat and digesteth nothing,Bernard. so that it corrupteth in the stomacke and doth him no good at all. Now they that haue many meanes for the soule, are like him that hath much meat for the body: for they that heare much and haue many instructions, and yet do not bring forth fruits answerable thereunto, their sinne is the greater, and themselues thereby made inexcusable. Reason 2 Secondly, it argueth obstinacy and hardnesse of heart; they haue many strokes giuen them, but they feel none of them. For such as transgresse in the middes of those helpes that serue to restraine sinne, do not sin of infirmity or weaknesse, but of obstinacy and wilfulnesse. Now the more wilfull a man is, the more sinnefull hee is, and the greater is his sinne.
This conuinceth our times of much sinfulnesse, Vse 1 and in these times some places, and in those places sundry persons, to be greater sinners then others. And why greater? Because our times haue had more meanes to preuent and keepe from sinne then other times haue had. What could the Lord haue done for vs, that he hath not done? We haue beene as his vineyard which he hath fenced, he hath gathered the stones out of it, he hath planted it with the choicest plants, and hedged about it, that the beasts of the field and of the forrest should not hurt it: he may therefore iustly looke that it should bring forth grapes, but it hath brought forth wild grapes, Esay 5.4, 5.Luke 13.6, or as his figge tree which he hath digged and dunged, and therefore he may well seeke fruite thereon, especially hauing waited with patience for it.
What hath not God done for vs and to vs to reclaime vs? Our times and people haue had many deliuerances from dangers, that other times and people haue not had, which threatned vs both within and without, both forrain and domesticall. We haue had greater blessings bestowed vpon vs then others: we haue had the word more plentifully preached to vs, then others. All these (we being vnthankefull and disobedient) doe make vs greater sinners then others which haue wanted these blessings. Thus doe wee turne our blessings to be our bane, and Gods mercies to be curses vpon vs. We see many Congregations, where God hath risen early and late, giuing them his word and faithful Ministers as diligent watchmen to admonish them, and to threaten his iudgements, are oftentimes more sinfull then other places that haue wanted these meanes, and no worse persons in the world then some that liue vnder the standing Ministery of the word, God in iust iudgement giuing them ouer to Satan. If such be giuen to common and continuall swearing and abusing of the Name of God, to contempt of the word and of the Sabbath, they are greater sinners then others, and are more guilty in his sight, and consequently shall be more sharpely and seuerely punished.
Secondly, it admonisheth all that enioy the Vse meanes of preuenting sinne, as benefits and blessings, the Scriptures and word of God, his corrections and chastisements, his promises & threatnings, his patience & long sufferance, yt they labor to make profit by thē & to fulfil all [Page 653] righteousnesse, lest God account their sinne greater then others. For we must know this, whatsoeuer is a sinne in others; is a trebble sinne in them, because they haue the sword of God to cut the knots and sinewes of sinne in sunder, when others haue not had that means. We may with griefe speake of many places, that Israel hath beene without a teaching Priest, and without Law, 2 Chro. 15.3. they haue wanted the gracious meanes of saluation to teach, to reproue, to instruct, and to correct: & therfore no maruell if sinne abound. But they that liue where sinne is daily met withall and encountred, do make their sinne out of measure sinfull. Let vs therefore diligently examine our selues, how we are affected at the hearing of the preaching of the word, and of the threatnings denounced against our sinnes.
Vse 3 Lastly, learn from hence yt the word is neuer preached in vain, whether we be conuerted by it, or not. For it is like the raine and snow that falleth from heauen, that returneth not thither againe, Esay 55.10, 11. So the word of God shall not returne to him as a voide and vaine thing, but shall accomplish that which he pleaseth, and shall prosper in the thing whereunto he sendeth it, But some will say, [...]iection. Then it is better to be without the word, then to haue it: if mens sinnes be so much the greater, because they haue beene so much taught: and it may seeme better, not to heare it at all. [...]sw. I answere, this is true in some sort, howbeit not simply in it selfe. Let no man thinke his case the happier, because hee wanteth the word; for as Paul saith, they that haue the law, if they contemne it, shall perish by the law: and they that want the Law, shall perish without the law, Rom. 2.12. Besides, they may be said to haue the meanes, yt want them when they may haue them. No man must reiect the word, because they that refuse it are made worse by it. Would a man be willing to cast away his wealth, because he seeth himselfe made worse by it, more couetous, more cruell, more hard hearted, more high minded? We see no, in the example of the rich man, Matt. 19. rather then he would cast it away, hee would labour for a liberall hand and a mercifull heart to vse it aright: so is it in this case. Indeed, it had beene better wee had neuer knowne the word and the way of righteousnesse by the direction of the word, then to depart from it: better I say, in respect of the end of our estate and the iudgment that hangeth ouer vs, yet we should not therefore wish to be without the word, but rather to haue a sanctified heart that we may keepe our selues from the sinnes of others. Then we will account it an happy thing to liue in such places, where the word of God is truly preached. Let vs therefore labour to make good vse of the good meanes that our good God hath afforded vs for our good, and labour to profite by them in faith and obedience, or else our sinnes shall be made so much the greater, and consequently our iudgments the greater also.
Heere Moses farther layeth open the sin of Korah and his confederates; neither doth hee charge them behind their backs, as if he were afraide to speake to them, but to their faces, that, if they had any thing to say, they might answer for themselues. It is the maner of many men, to be liberall of speach of those that are absent, but are ready to holde their peace when they are present to plead for themselues. Now he telleth them that the contempt of Aaron was the contempt of God; and their murmuring against him, a murmuring against God. We learne hereby, Doctrine. that to rebell against the message of God, to scorne and reiect it,To despise and resist the Ministery is to despise and resist God. is to rebell against God, to scorne and reiect God himselfe, Exod. 16.8. 1 Sam. 8.7. Esay 7.13. Whatsoeuer is brought vnto vs, whether it be the promises of God for the establishment and confirmation of our faith, or instructions for our obedience, by the messengers and Ministers of God, if it be refused and resisted, God himselfe is reiected and the Spirit of grace is despited, Lu. 10.16. Ioh. 13.20. 1 Thess. 2.15, 16.
The reasons, because first they come not in Reason 1 their owne name, neitheir doe they discharge their owne message: they are no other then the mouth of God; they come not from themselues, neither for themselues, their authority and calling is from God. Therefore Moses saith in this place, What is Aaron that ye murmure against him? And the Apostle saith of himselfe & the other fellow labourers, 1 Cor. 3.5. Who is Paul, or what is Apollo, but the Ministers by whom ye beleeued, euen as the Lord gaue to euery man? neither is he that planteth any thing, neither he that watereth, but God that giueth the encrease is all in all.
Secondly, God doth account all things Reason 2 done to thē, in the execution of their Ministery, as done to himselfe, Matth. 10.40. Hee that receiueth you, receiueth me: and hee that receiueth me, receiueth him that sent me: therefore he that receiueth the Minister, receiueth with him God the Father.
It is the duty of all to prepare themselues Vse 1 when they come to the Ministery of the word, because then they must consider that they are come into the presence of God himselfe, to receiue, not so much from the mouth of the Minister, as from the mouth of God, direction and instruction concerning his will, Deut. 5.27, 28. Gal. 4.14. 1 Thess. 2.13. O my brethren, if we did beleeue this to be the trueth of God, wee would not stumble so much against it, and be so often offended at it, wee would not reiect it and set so light by it as too commonly we doe. Let vs be like to Cornelius, Act. 10.33. We must set our selues in Gods presence, whensoeuer we begin to heare the [Page 652] [...] [Page 653] [...] [Page 654] word of God. We ought as much as we can, to suppresse all thought and consideration of men, and weigh with our selues from whence the word commeth, from whom the messenger commeth, & in whose Name he speaketh vnto vs. This is a forcible meanes to make vs profit by hearing. He that can see in the person of the Minister the person of God, and settle his affections wholy vpon God, whom he knoweth to be present with him, I neuer doubt of that man, but he will heare to his saluation.
Vse 2 Secondly, acknowledge from hence, that the despising of the word of God, the not beleeuing or not consenting to it when it is taught by men like to our selues, is one of the greatest sinnes of all other that can fall out among the sonnes of men. As it is most common, so it is most fearefull, and shall receiue the greatest punishment from God, Matt. 10.14, 15. Act. 13.51. O that all men would take a scantling of this sin by a right consideration of the doctrine which I handle, and you heare. For the doctrine teacheth that the withstanding of the Ministery of the word, and murmuring against his ordinance, is an open standing out against God, and a resisting of him. Can there be greater pride, insolency, contempt, vnthankefulnesse, rebellion, and disobedience, then to resist the Lord? The Apostle speaking of the Magistrate saith,Rom. 13.2. Whosoeuer resisteth the power, shall receiue to himselfe damnation: if this be true of man, much more may we affirme it of God, that whosoeuer resisteth him shal bring vpon himselfe swift and sudden damnation. For are we stronger then he? Now, we must vnderstand, that all such as set themselues withall their might and cunning against the Ministery of the word, they do as it were take God to taske, they single him out to combat with all, but they shal find in the ende themselues vnequally matched. Shall he that is dust lift vp himselfe against his maker? shall he that is no better then a blast or puffe of wind contend with him that rideth vpon the wings of the wind, and is able to scatter vs as chaffe before the winde? O then how fearefull will the account be of many among vs, that shew as great scorne and contempt, as great security and infidelity, as the Iewes did, 2 Chron. 36. for which they were carried away into captiuity and swept out of the land of their habitation! Such persons do in a manner bid God defiance to his face. For when the Minister preacheth, God preacheth: when the Minister threatneth, God threatneth: when the Minister promiseth, God promiseth: when the Minister comforteth, God comforteth. It is he that speaketh by his seruants the Prophets, Heb. 1.1. When they beseech vs to be reconciled, God beseecheth vs by their Ministery, 2 Cor. 5.20. True it is, they speake, but God speaketh to vs in them & by them. This made the Apostle say, We then, as workers together with him, beseech you also, that ye receiue not the grace of God in vaine, 2 Cor. 6.1. That which is spoken of the Sacrament of Baptisme, may rightly be spoken of the Ministery of the word. It is said, that Iesus came into the land of Iudea and baptized, Ioh. 3.23. but it was by the hands of his disciples, Ioh. 4.2. The Baptisme was his, but the Ministery was theirs. So doth the Lord preach vnto vs, as Christ then baptized, he preacheth to vs by the mouth of his Minister, he speaketh whē they speake vnto vs. Such then as yeeld not to the promises, or threatnings, or admonitions that are offered vnto them, what doe they but say plainely, I will not beleeue God, I will not commit my selfe and mine whole estate into his hands, I doe not thinke that he will do as he threatneth? This is no other then to giue vnto God the lie to his face.
Lastly, this giueth comfort and encouragement Vse 3 to all the Ministers of God in the thanklesse labours of their wearisome calling. God will care for vs, howsoeuer men reiect vs. Hee will confirme our word by testimony from himselfe, in his mercies toward them that beleeue, in his iudgments vpon the wicked that resist, and in preseruing vs because wee haue beene faithful in doing the message for which we are sent, Ezek. 33.32.33. Matth. 10.19, 20, 22, 26, 28, 29, 30. It is also a comfort to all such as doe heare aright, such as bring foorth the fruit of the Gospel, doe not onely receiue the Gospel, but they receiue God himselfe.
12 And Moses sent to call Dathan and Abiram the sonnes of Eliab, which said, We will not come vp.
13 Is it a small thing that thou hast brought vs vp out of a land that floweth with milke and hony, to kill vs in the wildernesse, except thou make thy selfe altogether a Prince ouer vs?
14 Moreouer thou hast not brought vs into a land, &c.
Moses hauing spoken to Korah the principall conspiratour that first began to roule this stone, and nothing at al preuailed against him, doth not giue ouer,Ier. 5.4, 5. but tryeth if any of the rest had any more sparke of grace, or feare of God in them. But the farther he proceedeth, the lesse hope he findeth. For Dathan and Abiram refuse to come vnto him. Before this they assembled themselues tumultuously before they were called, but now being lawfully called, they will not assemble. Nay, they open their mouthes to accuse him of cruelty and treachery, both of them heinous crimes, but both of them falsely ascribed vnto him: Of cruelty, as if he purposed to kill them in the wildernesse: of treachery, as if hee had brought them from a land flowing with milke and hony, but had brought them to possesse no land. Thus they preferre Egypt before Canaan, the place from which they were gone [Page 655] before the place to which they were going. And yet this is not the depth of their impiety; [...] and [...] doe mocke [...] and him for I take this answer of theirs to bee a very mocke and scoffe cast out partly against Moses, and partly against God, which will appeare if we compare the words of Moses to Korah with this answer. For Moses had said, Seemeth it but a small thing to you to seeke the Priesthood also? they borrow his own words and cast them in his owne face, Is it a small thing that thou hast brought vs into the wildernesse to kill vs? As if they had said, Thou tellest vs that it is a great mattter to vsurpe the Priesthood, but why dost thou not consider, that it is also a farre greater matter to kill so great a multitude? And whereas God so often promised to giue to Israel a land flowing with milke and hony, they turne it into a iest, and tell Moses that Egypt was that fruitfull land, as for other land they could see none for their feet to rest vpon. [...]trine. [...]i [...]ate [...]ers reuile [...]aile at [...] that re [...]e them. We learne hereby, that they which are hardned in sinne, and resolued not to giue ouer, doe not onely stoppe their eares against all reproofe, which notwithstanding is a great sinne, but reuile, raile vpon, and despise such as tell them the trueth, and lay before them their faults, though they be the Ministers of God that doe it; This wee saw before verse 3. in Korah and his company, They gathered themselues against Moses and against Aaron, and said vnto them, Ye take too much vppon you, 1 King. 18.17. and 21.20. and 22.8. Ierem. 15.10. and 18.18. and 44.16, 17. Actes 17.18.
Reason 1 The reasons: first because as no bitter things are pleasant to the sicke man, who would euer haue his humour serued, so no reproofes are pleasant to the sinner, 1 King. 22.7. Euery sinner is as a sicke man; and euery reproofe is as a bitter ingredient, nothing pleasing to the taste. A wicked man desireth to heare nothing but pleasing things: to giue a reproofe vnto him, is no better welcome vnto him, then if you gaue him gall and vineger to drinke.
Reason 2 Secondly, they are fallen into a sweet sleep of sinne, and cannot abide to be awaked, or any way disturbed and disquieted. They loue to goe to hell with ease, they would not bee troubled in their iourney. But the reproofes of the Minister doe crosse them, and therefore they speake all manner of euill against him.
Ʋse 1 This sheweth the miserable condition of such as iustifie themselues in their sinnes, who being conuicted of a great height of iniquity and impiety, doe cast the Ministers reproofe as dung into his face, and defend whatsoeuer themselues haue committed. A sicke man that is so farre from taking the potion giuen him by the counsell of a learned Physitian, that in stead of taking it, he doth cast it in the Physitians face, may well be thought to be in a desperate condition and must needs perish: so it is with men spiritually sicke with sinne, euen heart-sicke, who are so farre from receiuing a rebuke at the hand of the Minister, that they will be impatient toward him, and returne rebuke for rebuke vnto his face, nay storme and raile at him with opprobrious and contumelious termes, it argueth they are forlorne men and in a pitifull and desperate estate. It were infinite to speake of all sorts that are possessed with a spirit of contradiction to gainesay the trueth. Some find fault because we reprooue such sinnes as are not found in the place where we preach: others, because by reprouing sinners, we would seeme to make the world beleeue, that they are more sinfull then other people, and thereby make them odious to others. Others accuse vs, that we reprooue sin out of hatred and malice, not out of loue: malice to their person, not hatred of the sinne. But the Minister is to reprooue any sinne that is in the land: besides, how know they it is not in that place? And if it be not, we know not how soone it may be. We must learne to detest all sinne, but how shall wee detest that which we know not? and if wee doe know it, no man knoweth it so well, but hee may know it better: and no man detesteth it so much, but he may learne to detest it more. The assaults of Satan and tentations to sinne come suddenly, if we be not forewarned, we may be surprised suddenly.
Againe, the reproouing of sin in one place is not the clearing of another, or in one person is not the iustifying of another. Lastly, to accuse the Ministers of reproouing through malice, proceedeth in themselues from want of charity.1 King. 22.8. Ahab accused Micaiah of hatred because he neuer prophesied good vnto him, but euill: but indeed the hatred was in himselfe: as also he charged Eliah to be the man that troubled Israel, whereas indeed it was he and his fathers house, 1 Kin. 18.17, 18. we are thought to be their enemies, for no other cause but because we tell them the trueth, Gal. 4.16. Ʋse 2
Secondly, beholde from hence the cause why the Minister of the Gospell is so ordinarily hated of the wicked world; it is vpon no other ground, then because he doth reprooue sinne. If he would hold his peace and say nothing, or if he would sew pillows vnder mens elbowes, or if he would prophesie to them of wine and strong drinke, and giue them liberty to doe what they list, and then tell them all is well done, hee shall euen be the Prophet of this people, Mic. 2.11. The true Ministers of the word are neuer loued of the world, because they cannot but strike at the head and roote of sinne with the two edged sword of the word, wheresoeuer they find it: therefore they are made as markes for euery one to shoot at, Ioh. 7.7. and if themselues spare them, yet they can be content to heare others speak euill of them, without defending them and their righteousnesse. But howsoeuer it goe with vs, it is our duty to preach the Gospel, and to go through good report and bad report, 1 Cor. 9.16. Eze. 3.17. We haue the charge of mens soules committed vnto vs, we bring glad tidings of peace, and [Page 656] glad, tidings of good things, Rom. 10.15. Wee should be welcome vnto our people, and therefore it is vnreasonable we should receiue such a recompence of our labours, as to be reuiled and euill spoken off. But this hath beene the condition of the Prophets, of the Apostles, of Christ himselfe: he was called Beelzebub, and charged to cast out diuels by the power of ye diuell. Let vs wait vpon our Lord and master that hath called vs, he will giue vs a better recompence of our seruice, Dan. 12. We shall shine as the starres, and Esay 49.4. My iudgment is with the Lord, and my work with my God.
Ʋse 3 Lastly, euery one ought to examine himselfe, whether he be guilty of this sinne or not: and if hee bee, to labour to repent of it and to reforme himselfe, if not for the Ministers sake, yet for our owne sake, and the saluation of our owne soules. True it is, the Ministers are oftentimes forced to speake many things that are not pleasing to the hearers: yet should the people suffer the words of exhortion, admonition, and reprehension, considering that in all of them they ayme wholly at their good. The Physition is oftentimes troublesome to his patients, and the father giueth many checks to his sonnes, yet doe they truely loue them and seeke their good, euen while they doe molest and trouble them: so is it with the Ministers of God, albeit they doe greeue and molest the people of God, yet it is for their good and saluation, and therefore they may say with the apostle, If any haue caused greefe, he hath not greeued me but in part: that I may not ouercharge you all, 2 Cor. 2.5. Therefore it is ye duty of the people, quietly to suffer the word of exhortation and to digest a reproofe, thereby to shew themselues obedient in all things, for this is the proofe and tryall of our hearts, 2 Cor. 2.9.
15 And Moses was very wroth, and said vnto the Lord, respect not thou their offering: I haue not taken one asse from them, neither haue I hurt one of them.
16 And Moses said vnto Korah, Be thou and all thy company before the Lord, thou and they, and Aaron to morrow.
17 And take euery one his censer, &c.
18 And they tooke euery man his censer, &c.
19 And Korah gathered, &.
We see heere how Moses appealeth from them to God the iudge of heauen and earth, and referreth the deciding of the controuersie vnto him. This is the preparation to the punishment of these men: wherein consider, first the anger of Moses against them; secondly his prayer to God to reiect their offering: Doctrine. thirdly, his words to Korah. All Gods children ought to be angry at sin. In his anger obserue, that it is the duty of all Gods children, to bee angry at sinne, whensoeuer they see God dishonoured, and his ordinances contemned and despised. There is a sanctified and holy kind of anger, Exod. 16.20. albeit Moses were the meekest man vpon the earth, as we heard before, Num. 12.3. Yet when he saw their disobedience, hee was wroth with them. The like we see Exod. 32.19, 20. and in Eliah, 1 Kin. 19.14. Ier. 6.10, 11. it is called the fury of the Lord. All zeale consisteth of anger, Numb 25.7. The reasons will farther confirme this point.
For first, in many places of the Scripture it Reason 1 is attributed vnto God, Rom. 1.18. Iosh. 3.36. But to the nature of God nothing can agree, but that which is iust and holy. Secondly, Reason 2 that affection was truely and naturally in Christ our Sauiour, Mar. 3.5. he looked angerly vpon them, mourning for the hardnesse of their hearts: so Ioh. 2.17.
The vses: first the affection of anger is not in it selfe vnlawfull. True it is, there is a Ʋse 1 corrupt anger, which we are to striue against and labour to suppresse, 1 Tim. 2.8. Matth. 5.23. Iob 36.18. there is also an holy and lawfull anger, when it hath a good ground, and is seasoned with moderation, Leuit. 10.16. 2. Sam. 12.5. and 13.21. Neh. 5.6. Ester 7.7. The Stoikes, one of the stricter sects of the Philosophers, condemne all anger; but this is to make men senselesse, and to transforme them into stockes and stones. For it was created of God, and was in man before the fall, and before any euill entred into the world. All the workemanship of God was approoued to be very good, Gen. 1.31. so that being more ancient then euill, it must be holden in it owne nature to be good and lawfull. But it will bee obiected that anger in many places is forbidden, Obiect. 1 and condemned, Matthew, chapter, 5. Answ. verse 22. I answer, not all anger,Matth. 5. [...] but all corrupt anger, such as are angry vnaduisedly. So then, he speaketh of this affection, not as it was created, or renewed by Gods Spirit, but as it is corrupted and depraued with originall sin. Obiect. 2 Againe, it will be said, that the Stoickes define it to be a perturbation of the mind, Answer. and therefore euill. I answer, that perturbation is double: somtimes it is moued vpon iust causes, and sometimes vpon vniust causes. The perturbation of the minde mooued vpon vniust causes is vniust and euill, the other is iust and commendable. The perturbation is good if the causes be good: it is euill, if the cause be euill. Lastly, it will be alledged, that Christ Obiect. 3 our Sauiour teacheth vs, Answer. when we haue receiued a blow on the right cheeke, we should turne to him the other also, Matth. 5.39. I answer, the meaning is not, that wee should expose our selues to all iniuries but abstaine from all priuate reuenge, hauing no calling thereunto. Whensoeuer those two come in question together, either to reuenge or to receiue a new wrong and a fresh iniury, wee must chuse the latter: because to reuenge is simply euil in the doer, but to suffer wrong is not euill or sinfull in the sufferer.
Ʋse 2 Secondly, this reprooueth such as know not what this holy and sanctified anger meaneth, which can prosecute their owne causes and quarrels with the greatest desire of vengeance, but know not what it is to be angry in the cause of God. It was not so with Moses, as we saw before. Some are prouoked by euery small and trifling occasion. Heereby charity is violated, which suffereth long, 1 Cor. 13.7. and couereth a multitude of sinnes, Prou. 10.12. Anger looketh in a deceitfull glasse, which maketh euery Moul-hill to seeme a mountaine, euery small slip is esteemed a capitall offence, and euery word of disgrace worthy of a stab. Others are prouoked when there is no ground but their own suspition, as Eliab was angry with his brother Dauid, because he suspected him to haue come to the battell in the pride of his heart, 1 Sam. 17.28. And this is ye common cause of much anger and heartburning in our dayes, want of loue causeth men to interprete the actions of others in worse sense, and vpon their owne false surmise they ground their anger. One is angry, because saluting his neighbour, he did not salute him againe; and speaking friendly to him, he would not speake againe: albeit haply he saw him not, or obserued him not. Another, because he heareth his vices reprooued out of the word of God, beginneth to rage through impatience; in which regard oftentimes it falleth out, that he incurreth more anger and danger that reproueth sinne, then hee that committeth it. Of this euill anger doth the Apostle speake, Eph. 4.31.26, 27. and Salomon, Prou. 14.17, 29. and 29.22. Many are the euils and mischiefes that follow this euill affection, forasmuch as it ouerturneth both the Law and the Gospel. [...]r is a [...] of the [...]e Law. It were an easie thing to runne ouer most of the commandements which it causeth men to breake, and in a manner defaceth the whole image of God. For first, how should we loue God whom we haue not seene, if we doe not loue our neighbour whom we haue seene? 1. Ioh. 4 20.
Secondly, it ouerthroweth the principall part of Gods worship which standeth in the inuocation of Gods Name, Ps. 26.6. 1 Tim. 2.8. Mat. 5.23. Thirdly, it causeth the breach of the third commandement, by causing men through impatience to fall to cursing and banning, to swearing and blaspheming the Name of God. For when they grow cholerick against others, they vtter sundry horrible imprecations, and begin to fret and rage against God himselfe. Fourthly, it maketh men altogether vnfit for the exercises of the Sabbath, hauing their mindes distracted and disturbed with thinking vpon the wrongs and iniuries of others and their owne reuenge. No man can heare the word of God aright that is choked with this thorne, Iam. 1.19, 20, 21. 1 Pet 2.1, 2. Neither doth this passion worke any better effects in the second Table, for as much as it turneth iustice and charity vpside downe: Iustice it selfe, which requireth that the same be giuen to euery one which belongeth vnto him: whereas anger maketh men not only to neglect doing of good duties which they owe to their neighbours, but to oppresse them with iniuries and reuenge: Charity, which is the summe of the Second Table, the effect wherof is this, that we loue our neighbour as our selfe. But anger maketh men hate them as mortall enemies. It often bringeth forth murther and shedding of blood, Ge. 34.25. 1 Ioh. 3.12, 15. Wherby we are also made like vnto Satan, for he is the spirit of dissention, as God is a Spirit of loue, and of peace. It is the nature of Satan to delight in rage and fury, for he is a murtherer from the beginning, Ioh. 8.44. Besides, it is a sinne against the Gospel, and maketh vs subiect to Gods anger, and bringeth impenitency and stoppeth the course of Gods forgiuenesse toward vs. For as we forgiue others, so doth he forgiue vs, Matth. 6.14, 15. if therfore we retaine our anger toward our brethren, God will retaine his anger toward vs.
Lastly, we must examine our selues, whether Ʋse 3 our anger be iust or not. We are of our selues prone to breake out into choler, and to bee mooued otherwise then there is cause. We must therefore marke two things, the causes thereof, and the effects: If the causes bee Gods glory, iniury offered to our selues or our neighbours, if the cause be weighty, and the affection moderate: If the effects which it bringeth forth bee dutie to God and man, then it is a lawfull anger: but if otherwise, it is vnsanctified and vnlawfull. Let vs learne to be most moued in Gods cause, as Moses was; the glory of God was precious and deare vnto him. So it was with Phinehas, Numb. 25.7, 8. so it was with Elias, 1 Kin. 19.14. because the children of Israel had broken downe his Couenant, cast down his Altars, and slain his Prophets. Happy are we if these things moue vs, and go neere vnto vs.
[Verse 15. Respect not thou their offering.] It may seeme strange that he which before had spoken against them, should now pray against them. We are commanded to pray one for another, so that Moses may seeme to break the rule of charity. I answer, this toucheth not their persons, nor their liues, but hee desireth their amendment, that they may be ashamed of their own folly, & confounded in their own pride. He craueth of God no more, thē to shew and make manifest his owne innocency and vprightnesse, which was to be decided by that offering. We learne hereby, Doctrine. that God respecteth not the works of euill men,God respecteth not the workes of euill men. be they performed neuer so religiously outwardly, Gen. 4.4, 5. Esay 1.11.12, and 66.3. Prou. 15.8. and 21.27. Ierem. 6.20. The reasons follow.
First, whatsoeuer they doe, is sinne, 1 Tit. Reason 1 1.15 their minde and conscience is defiled. Secondly, Reason 2 their persons do not please him, Gen. [Page 658] 4.4, 5. Mal. 1.10. God regarded not Caines Oblation, because he regarded not Caines person: and he regarded not Caines person, because he was a wicked and faithlesse man.
Vse 1 The vses. First, we may therfore conclude, that such workes as God hath not commanded, shall not be receiued, Matth. 15.9. In vaine they worship me, teaching for doctrines the commandements of men. Many doe thinke to please God by their good intents, but that is a vaine worship. God will be serued according to his owne will, not after our owne fancies. He hath set downe and appointed how he will be worshipped, he hath not left it to our discretion, whatsoeuer the Papists prattle.
Vse 2 Secondly, it reprooueth such as thinke it enough to come to the place of Gods worship, and to be present at prayer, the word, and Sacraments, albeit they bring with them no true deuotion. These doe exceedingly deceiue themselues, dishonour God, and prophane his holy things, which is a greeuous sinne. These men doe lay the foundation of all their hope, and the stay of all their comfort vpon the broken staffe of an outward sacrifice, which in the end will faile them. For albeit they be neuer so loose in their liues, and prophane in their conuersations, yet they trust by vertue of their good prayers and other good deedes, to pacifie Gods wrath, to escape his iudgements, to make amends for their sinnes, and to come to heauen by the string of their workes. Of this sort are infinite numbers, who, as they satisfie themselues, so they think to satisfie God with externall wordes and workes. These are in deed holy in themselues, if they were religiously performed: but as they proceed from them, they are hypocriticall and accursed. These are such as shall say, We haue eate and drunke in thy presence, and thou hast taught in our streets: but he shall say, I tell you, I know you not, whence ye are, depart from me all ye workers of iniquity, Luke 13.26, 27. And to all such the Prophet saith, put away the euill of your workes, Esa. 1.16. Our plausible shewes (be they neuer so great) can doe vs no good, God seeth the falsehood of our hearts, and hateth the same: as on the other side, he commendeth and rewardeth the meanest seruice that the faithfull yeeld, being offered in the vprightnesse of their mindes.
Vse 3 Lastly, we must learne to come to God in an holy and right maner, with a true faith, a sincere affection, and a purpose to performe obedience, or else all is in vaine. Hence it is that Christ saith, Take heede not onely what you heare, Mar. 4.24. but also how ye heare, Luk. 8.18. If we looke as well to the manner, as to the matter of our seruice, we shall bee accepted; and be well assured of happy and good successe.
[Verse 16, 18, 19. Moses said vnto Korah, Be thou and all thy company before the Lord, &c.] In the words before, hee protested his owne innocency, that hee had giuen them no iust cause of this insurrection, he had not taken an asse from them, nor any way hurt them; wherin he speaketh modestly of himselfe, for hee had done them all good, and preferred their safety before his owne life, To teach vs,Magistrat [...] should be right in the gouernme [...] that Magistrates should be vpright in their gouernment, and seeke the good of those ouer whom they are set. Such was the sincerity of Moses in this behalfe, that he appealeth vnto God for the truth of it.
The like we see in Samuel, 1 Sam. 12.3. he made protestation in the sight of the Lord, and before his Annointed, that he had not laid his hand vpon any mans goods, so much as a shooe, and no man could accuse him: and in Paul, Act. 20.18.33, 34. So Exod. 18.21. They must be men fearing God, and hating coueteousnesse, which is the roote of all euill, 1. Tim. 6 and no better then idolatry, Ephe. 5. Gehazi coueted and obtained both money and rayment of Naaman, but he procured from God the plague of leaprosie, as the wages of his iniquitie, 2 King. 5. Achan dreamed of a golden day, when he stole away the wedge of golde, but he was stoned with stones for his labour, Iosh. 7. Iudas receiued thirtie peeces of siluer for betraying his master, but it was not long before he brought them backe and hanged himselfe. But to proceed, consider the care Moses hath of the good of these men, hee laboureth againe and againe to reforme them.
Hitherto hee saw no good of his labours, yet he will not giue ouer, vntill God command him to separate the people from them, as desperate persons that could not bee recouered. The Ministers,Doctrine The Mi [...] must not [...] ouer, th [...] they see [...] fruit of th [...] labours. though they see little or no fruite of their labours, yet must continue in teaching; and though they gaine vnto God few or none at all, they must not giue ouer, but bee constant in the worke of the Lord.
The reasons follow. First, because wee Reason 1 know not when God may be pleased to blesse our labours, and heare our prayers, and saue the soules of those that are rebellious against him, 2 Tim. 2.25, 26. the man of God must be gentle vnto all, in meekenesse instructing those that oppose themselues, &c. The husbandman knoweth not what profit he shall receiue of his labours, when hee hath tilled his ground, and though hee reape little profite the first yeere, he will not giue ouer, but still he hopeth for better increase: so should it bee with the Ministers of God, though we see little hope of gaining at the first, yet we should be constant, we know not how soone it may please him to blesse our labours, to turne their hearts, and to adde them vnto the Church.
Secondly, we haue the example of God, he Reason 2 is patient and beareth long with the vessels of wrath, as Christ saith to Ierusalem, hee would haue gathered them together, but they would not, Matth. 23.37.
Thirdly, albeit we gaine none, and when we hearken, we can heare no man repent of his wickednesse, saying, What haue I done, Ierem. 8.8. yet we doe not altogether lose our labour: and in this it is better with vs, then the earthly husbandman; if hee haue no encrease, he loseth all his cost and labour. It is not so with vs, for we shall haue no lesse recompence, if we be found faithfull in dispensing the word and Sacraments, then if we had gained many thousand soules to God, 2 Cor. 2.15. We are the sweet sauour of God to euery man, we shall haue our reward with God. The seruants, [...]. 22.3. which our Sauiour sent out to inuite the ghests, mooued none to come to the feast, yet were they neuer a whit lesse welcome (when they returned) to the master of the feast: he was indeed wroth with the ghests that were bidden, not with the seruants that did bid them, because they had done their deuoire. So God will not be offended with his Ministers, when they haue done their endeauour, although they gaine none to him, and therefore they haue reason to be faithfull and constant in their places.
Vse 1 This reprooueth many Ministers, such as can be content to labour in their youth, and in time of their strength, and so long as they finde good entertainment among men: but when once they grow old and are come to their gray haires, and when they finde not so good entertainement as before they did, or as they looked for, they grow idle and negligent in their callings, and as much as lyeth in them they betray and deliuer the people into the hands of their spirituall enemies. But these men are willing in age to receiue the wages as well as in youth; and whether their doctrine bee receiued or not, they are ready to receiue their tithes. There is no reason, that while our hands are open, our mouthes should be shut. When we are no longer able to labour through weakenesse of body, and the infirmities of age, we ought to bee maintained of the Church, euen for labours bestowed and strength spent in our youth. A good master will not turne out of his dores an olde seruant that hath beene faithfull to him, but keepe him for the seruice hee hath done him in his youth: and some will doe as much to their very dogge when hee is growne olde. Much more then ought it to be so with ye Minister, hee should not bee turned out to the wide world, but reape the fruit that hee hath sowne in his youth. Others, while they are in poore and low estate, preach diligently, but when they are once growne warme, and haue feathered their nests, and haue caught that for which they fished, can bee content to holde their peace, and hang vp their nets, and say nothing at all. These lye vnder a fearefull curse, [...].16. Woe vnto them because they preach not the Gospel.
These men grow rich themselues, but it is to be feared, they make a poore people. The flocke hath fedde them to the full, but they will not feed the flocke, but suffer them to remaine empty.
Secondly, this teacheth what loue ought Vse 2 to be betweene the Minister and the people, seeing there is so much required of one toward another. If there bee true loue on the Ministers part toward the people, it cannot be that he should giue ouer, but rather spend his strength and his time onely for the good of those that are committed to his charge. This made the Prophet Esay answer the Lord,Esay 6.8. and 8.18. Heere am I, send me, When he heard the voyce of the Lord, saying, Whom shall I send? and who will go for me: Behold, I, and the children whom the Lord hath giuen me. So doth Christ charge Peter as he loued him to feede his sheepe and his lambes, Ioh. 21.15. On the other side, it is a great discouragement to the Minister, if hee finde not some loue againe from the people, answerable in some sort to his care and diligence. Neuerthelesse, if he finde no fruits of loue from them, it shall not excuse him if hee hold his peace, forasmuch as God will giue him his reward, vpon whom he is to depend.
Lastly, great comfort should arise from Vse 3 hence to euery faithfull Minister, and make him conscionable in his calling, to know that God requireth of him to perseuere in teaching, and therefore he must neuer giue ouer to speake in the Name of God. Such as lay their hand vpon the plough, and looke backe, are vnfit for the kingdome of God, Luke 9.62. As then it is said of euery Christian man, that if hee be faithfull vnto the death, hee shall receiue the crowne of life, Reuel. 2.10. so it is true of euery Christian Minister, if hee bee faithfull in preaching the Gospel vnto the death, hee shall receiue an incorruptible crowne of glory, not otherwise.
The prophet Ieremy would haue ceassed crying, and haue holden his peace, but the word was as fire within him, that it could not bee smothered and suppressed, but the flame of it brake out. We haue no promise, except wee continue. Let no man therfore faint and waxe weary, let no man giue ouer, but hold out constantly to the end.
20 And the Lord spake vnto Moses, and vnto Aaron, saying,
21 Separate your selues from among this congregation, that I may consume them in a moment.
22 And they fell vpon their faces and saide, O God, the God of the spirits of all flesh, hath not one man onely sinned, and wilt thou be wroth with all the Congregation?
26 And he spake vnto the Congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye perish in all their sinnes.
Now doth the Lord take the cause into his [Page 660] owne hand, and reuealeth to Moses what hee will doe, that he would vtterly destroy these conspirators, and al that belonged vnto them. Touching the prayer of Moses and Aaron, who humbled themselues so soone as they heard the threatning of God, it teacheth that Gods children haue soft and tender hearts, if they heare the sound of Gods threatning behind them: for it is as the cracke of a terrible thunder like to rent the hard rockes in sunder, whereas the vngodly are senselesse and feele nothing, albeit the threatning doe concerne themselues; see more of this before, chap. 14. Againe,Behold the loue of God to the faithfull. behold how, in this destruction, God prouideth for the safety of his seruants, hee could doe nothing till they were departed and separated from the wicked. The like we see in Gods dealing toward Lot, hee being mercifull vnto him, Gen. 19.16. for the Angels professe that they could doe nothing till he were gone, v. 22. and chap. 18.32, We see then how the vngodly doe fare the better for the company of the godly: for why were these seditious persons spared so long, but because many good men were among them? and so soone as they were departed from them, the earth opened and swallowed some of them, and a fire came from heauen, and consumed others. When the Sodomites were taken prisoners and carried away as captiues, they were rescued and deliuered, but it was for Lots sake, because he was among them. So then wicked men may thanke the godly for their deliuerance, 2 King. 3.13, 14. Iob 22.30. Act. 27.24. And why doth God spare this wicked world? Doubtlesse it is for his childrens sake: but when once the number of them is accomplished, then will he raine down fire and brimstone vpon the reprobate. Now from this commandement of God giuen to Moses, and by Moses to the people for the separating of themselues from the Synagogue, and departing from the assembly of these sinfull men, Doctrine. we learne, that they which haue society and familiarity with incurable and incorrigible persons,Such as haue society with wicked persons, shalbe partakers of their punishment. whē God commeth to iudge and punish, shal be partakers of their punishment, Gen. 14.12.
The Sodomites had much good, in that Lot was among thē; but Lot had no good by his being among the Sodomites. They were freed from captiuity, because they had him in their company: but he was led captiue by the enemies, because he had them in his company. The Scripture is plentifull in this point, Pr. 9.6. and 4.14.15. Act. 2.40. Re. 18.4.
Reason 1 The reasons are, first, because either they commit the same sinnes with them, or els they are drawne after a sort to consent vnto them, if not in word or deed, yet at least by their silence: and then it will follow in equity, that they which consent with offenders, shall also haue one punishment with them. So it is with God in this case, they that partake with other men in their sinnes, shall also partake with them in the punishment. For as there is an euill in word, so there is an euill in silence.
Secondly, all vnnecessary society is a countenancing Reason 2 and a confirming of them in their euil, and consequently it keepeth them from a sight of their sins & from turning vnto God by true and vnfained repentance, 1 Cor. 5.
Thirdly, except we do renounce their company, we cannot keepe the commandements Reason 3 of God, and obey him. The Prophet kept his mouth as with a bridle, while the wicked was before him, Ps. 39.1. We must not cast pearles before swine, lest they trample them vnder their feet, and turne againe, and rent vs, Matth. 7.6. Therefore doth Dauid say, Depart from mee, Psal. 119. [...] yee euill doers, for I will keepe the commandements of my God: as if, while he was in their company and they in his, he could not doe it.
This sheweth the folly of such as taxe those Vse 1 with a note of purity & singularity, which vppon a good ground refuse to associate themselues with vngodly persons. They taxe them of pride and terme them selfe-conceited brethrē, reuiling them & taunting them with one breath. For they call them brethren, no otherwise then in the spirit of scoffing; & selfe-conceited, in the spirit of Shemei railing at them, as he did at Dauid, as if they did it for no other end, but because they would bee thought better, holier, and wiser then other men; or as if they said, Stand apart, for I am holier then thou, Esay. 65.5.
Thus they accuse them to be vncharitable men, and to disdaine their neighbours, and to thinke no company to bee good enough for themselues. All these are false accusations, alledging false causes of their separation. It is not because they are new fangled, and so forsake their old friends and companions, and cast off all good fellowship: it is the commandement of God that doth require it, and their owne both duty and safety that calleth for it.
Secondly, it reprooueth such as can brooke Vse 2 and digest all manner of people, and neuer refuse or finde fault with any. It is no greefe to them to heare and see any thing,2 Pet. 1. [...] they neuer vexe their soule for it, as righteous Lot did, and the reason is, because they want his righteousnesse, and therfore therfore they can brooke, swallow, and digest vnrighteousnesse.
They are not led by the same spirit that Lot was, who greeued at the vncleane conuersation of the Sodomites: neither is it with them, as it was with Dauid, who cryed out in the bitternesse of his soule, Woe is mee that I remaine in Meshek, Psal. 120.5. that I dwell in the tents of Kedar. If they bee in company with Ruffians, swaggerers, blasphemers, and drunkards, they can liue and conuerse with them, as well or better then with others. And yet euen these, when they come among those that feare the Lord, can discourse of points of Religion, they can report what excellent Sermons they haue heard, and giue a good testimony of many good preachers.
Thus do they gild and ouer-lay their tongues with fine gold, whereas there is nothing else but corruption and rottennesse within. Take these when they are at the best, they are no better then hypocrites: for certaine it is, they must counterfet on the one side or on ye other, Prou. 26, 7. But without crauing any pardon, we may wel conclude of these, that when they liue among the worst sort, their behauiour is naturall: but when they conuerse among the better sort, it is meerely artificiall: among the one they shew without any vizard what they are; among the other they put on a vizard to appeare that which they are not.
Vse 3 Lastly, it teacheth vs to beware of voluntary society, and vnnecessary fellowship with wicked men, least being partakers with their sinnes, wee be also partakers of their punishment. If the danger of the sinne cannot preuail with vs to cause vs to shun it, let the consideration of the punishment teach vs to refraine from them, 1 Cor. 5, 5. and 2 Cor. 6, 17. Come out from among them, and be ye separate, & touch no vncleane thing, and I will receiue you. If any aske what society is necessary, and what is vnnecessary? I answer, If it be in necessarie things, it is either for this life, or for the life to come. As for example, a man may conuerse with such in Faire or Market, to buy and sell, to trade and trafficke, or in the priuate house, if our particular calling and abode there doe require it: or if a man goe to them to seeke their reformation by exhorting and admonishing of them: or if a man haue publike society with them in the hearing of the word, or in receiuing the Sacraments, or in ioyning together in prayer: this is also a necessary, a lawfull, and warrantable society, and it doth not wrap a man in the guilt of those sinnes which are in them with whom we conuerse; & therfore such as are of the Separation haue litle reason and lesse conscience to separate themselues from the Church of God, because of the wickednesse of some men which are therein. For bee it granted that such are admitted to the publike exercises of our religion: it will wrappe those onely in the guilt of their sinnes that haue power and authority to remooue them, and not those that doe necessarily conuerse and communicate with them. No man may forsake the Church, because some wicked men are in it. Notwithstanding, heere we are to marke, that albeit there be some necessary society which is lawfull, yet vnder a colour heereof we may not plead for that which is voluntary and vnnecessary, for thus their sinnes become our sinnes. A blessed martyr sometimes made this prayer, O Lord deliuer me from my other mens sinnes, from my guilt of the sinnes of other men: howsoeuer he did not commit them himselfe, yet because being present he did not reproue them, he acknowledged himselfe guilty of them. So if we haue inward and priuate society with them, and we freely go to their houses, & inuite them home to our houses, and can be content to hear their oathes and blasphemies, and not haue an hart and tongue to reproue them for the same, wee are thereby made partakers of their sins whatsoeuer they be. Thou hast power in thine own house to reprooue them: there thou art both a Magistrate and a Minister;Euery man is a King and a Byshop in his owne house. a Magistrate to rule, and a Minister to teach and to reprooue. If thou doe not therefore discharge these duties, it shall stand vpon thy score and reckoning, & thou shalt giue an account for it. We haue sinnes in great number of our owne, and therefore we need not draw the guilt of other mens sinnes vppon our owne head, to answer for those also which wee did neuer commit in our owne persons. The burthen is alreadie too great, let vs not therefore by this adding to it, make the burthen thereof altogether intollerable.
27 So they gate vp from the tabernacle of Korah, Dathan and Abiram, on euery side: and Dathan and Abiram came out and stood in the doore of their tents, and their wiues, and their sonnes, and their little children.
28 And Moses saide, Heereby ye shall know that the Lord hath sent me to doe all these workes: for I haue not done them of mine owne mind.
29 If these men dye the common death of all men: Or if they be visited after the visitation of all men, then the Lord hath not sent me.
30 But if the Lord make a new thing, and the earth open her mouth and swallow them vp with all that appertaine vnto them, and they go downe quick into the pit, then ye shall vnderstand that these men haue prouoked the Lord.
31 And as soone as hee had made an end of speaking, &c.
In these words see the willing obedience of the people to the former Commaundement. They were willed to separate from the Tents of those wicked, they doe separate and depart from them, by and by they gate them vp from their Tabernacles. And Moses doth notably confirme them in their obedience, by foretelling both the death, Doctrine. & the maner of the death of these rebels. We learn from hence,God alwayes warneth, before hee striketh. that God neuer bringeth any greeuous iudgement vpon any people or nation, nor vpon any priuat person, but hee doth alwaies first forewarne the same and foretelleth it. God alwayes teacheth before he punisheth, and hee warneth before hee striketh, Amos chapt. 3. verse 7. Luk. 13, verse 7. 1 Kings 22, 17. We reade that the world was once drowned by water, and it shall be destroyed the second time by fire. Of the first destruction, we finde that he foretold it vnto Noah, before euer hee brought it vppon the face of the earth, Gen. 6. verse 3. Heb. 11. verse 7. 1 Pet. 3.20. And touching the second destruction of the world by fire, GOD hath not left vs ignorant, but in diuers places [Page 662] of the Scripture hath set it downe vnto vs, 2. Pet. 3, 7, 10.
Reason 1.The Reasons hereof are partly in regard of the godly, and partly in regard of the vngodly. Touching the first, he would not take his owne people at vnawares, because hee loueth them, and would haue none of them to perish but would haue all come to repentance, 2 Pet. 3, 9. that so they might preuent his iudgements, Amos 4, 12. Secondly, touching the vngodly and such as are not the Lords, they shal thereby be made without excuse, their mouths are stopped, and the iustice of God is cleared, they hauing nothing to answer for themselues, or to accuse God of any vniust dealing, Iohn 15, 22. These men therefore must learne to accuse themselues because they had warning, but they would not bee warned: he would haue healed them, but they would not bee healed, Ier. 20, 6. & 51.9. 1 King. 22, 25.
Vse 1 Acknowledge from hence the great mercy and wonderfull patience of God: whose maner is alwaies to giue warning before hee send iudgement. This the Lord needeth not to doe, for vpon our owne peril we are bound to take heed of his iudgements before they come: yet so good is our God, that hee onely deserueth this title to be called the good Lord, as Hezekia calleth him, 2 Chron. 30, 18. The good Lord pardon euery one that prepareth his heart. He wold haue vs preuent his punishments before they fall, and to send out our prayers as Ambassadors to God, to treate of conditions of peace with him. He doth not play the part of a subtil enemy to steale vpon vs at vnawares, forasmuch as before he striketh he alwaies forewarneth, that thereby he might saue all those that belong vnto him, and bring vpon others iust condemnation. How graciously dealt he with Korah and his fellowes? with Dathan & Abiran? How often did Moses warne them? Who is it then that ought not to confesse that God willeth not the death of a sinner? Or who can deny but that these malefactors perished most iustly?
Vse 2 Secondly, when we see any ouertaken with any iudgement, we must confesse that God is true, as in his promises, so also in his threatnings. If his desire were not that we should preuent them, doubtlesse he would neuer giue warning of them. If he had a will and purpose to destroy vs, he would not tell vs before hād; both that he would bring them, and shew vs the way how to auoide them. There is no man that can iustly say, that the silence of God, and the holding of his peace is the cause of his security: he causeth a trumpet to sound ye alarme before hee set himselfe in battell array against his enemies. For his manner is neuer to come with any iudgement, but he alwaies sendeth a warning peece before. Obiect. But some man will say, It was thus indeed in the time of the prophets: but wee haue no Prophets in these daies to foret l things to come as in former times they had, and therefore we haue no such direction. I answer these men as Abraham did the rich man in the Gospel,An wer. that his brethren had Moses and the Prophets among them, If they will not beleeue them, neither will they be perswaded although one rose from the dead, Luke 16, 31. True it is, that Moses and the Prophets were dead long before, but his meaning is, they had the bookes of the Law, and the writings of the Prophets before them, they were read & preached in their Synagogues euery Sabbath day, Acts 15, 21. So I may truly say, that wee haue Prophets among vs, and all that contemne them shall know there hath bene a Prophet among them, Ezek. 33, 33. For we haue the holy Scriptures, wherein are contained the workes of the Prophets and Apostles: and beside these, GOD hath giuen vs his Ministers, that they should as it were put life againe into the dead Prophets, that is, that they should open & declare vnto vs those things that are doubtful and obscure: and therefore if any bee admonished by them, that such & such iudgments shal come, and they threaten plagues according to the generall directions which they haue in the word, Deut. 28, 15, 16. Leuit. 26.15, 16. Let vs not withstand the Spirit speaking in them, for it is the wonderfull goodnesse of God that he vouchsafeth to send them vnto vs, and to tell vs before of his iudgements.
Lastly, it is the duty of euery one to make Vse 3 good vse of the word of God, & to know that God looketh for attention and obedience at our hands, that so he may not bee inforced to proceed against vs in iudgement. O happy are they that seek the Lord while he may be found, and call vpon him while he is neere, Esay 55, 6. Such then as reiect the Ministery of the word, reiect their owne peace, and bring vpon themselues sundry iudgements. The word goeth before to prepare our hearts, and it is a two-edged sword, piercing euen to the diuiding asunder of soule and spirit, Heb. 4, 12. But if we be so hardhearted, & made of mettal tougher then brasse and iron,Reuel. 1, 1 that this sword going out of the mouth of God cannot enter into vs, hee hath another two edged sword, the sworde of his iudgement, that shall cut vs in peeces, and bring vs to vtter confusion. If the former bee not sharpe enough to cut the cords of our sins which we haue so strongly twisted, yet the latter shall be able to consume vs, and wee shall not be able to resist it.
33 And it came to passe, as hee had made an end of speaking all these wordes, that the ground claue asunder that was vnder them.
32 And the earth opened her mouth, and swallowed them vp, and their houses, and all the men that appertained vnto Korah, and all their goods.
The threatning of the iudgement went before, denounced by God, pronounced by the [Page 663] mouth of Moses: the execution followeth, with wonderfull terror and astonishment on euery side, when the earth which GOD had made firme, and established by a perpetuall decree to stand fast vnder our feete, could no longer sustaine and beare vp these wretches, but swallowed them vp. We see here, that all the threatnings of God in their times and seasons come to passe, and that all the elements are armed for the confusion and destruction of the wicked.wicked & [...]dly crie [...]od when [...]oo late. Now these rebels beginne to cry, verse 34. but they cry out and howle when it is too late: they should haue cryed vnto God for mercy and forgiuenesse while it was time, and pardon was offered. Thus no doubt did many men of the old world cry out when they were in the water, but then the acceptable time was past, they should haue watered their harts with the teares of repentance when Noah preached vnto them. The Sodomites no doubt cried out when fire and brimstone was come downe vpon them, but they shold haue cryed to God when hee cryed vnto them by Lot whom he sent among them. But then was the time of iudgement, the time of mercy was gone and past. So it was with Esau, when he had sold his birthright, and lost the blessing, he cryed with a great cry and a bittter, but it was too late, Heb. 12, 17. Gen. 27, 28. So did the rich man being in hell in torments, Luke 16, 23. then he called for mercy, but mercie was departed from him. Heere is time and place for mercy, but there is no mercy to be had in hell. The earth is the schoole of instruction, hell is the house of correction. There the Reprobate cry and yell, where is nothing but weeping & gnashing of teeth, but it is without ease, without end, without profite. They that could shedde neuer a teare to God in this life, shall be constrained to shed abundance of teares in the pit of destruction. The teares of repentance that we poure out ascend vp vnto heauen, and are kept in a bottle of remembrance: but the teares that are wrung from the reprobate in hell, are neuer gathered vp, nor regarded of God, and are vtterly vnprofitable to our selues. Let it therefore bee our wisedome to make vse of the time of Gods mercy and patience, and know that there is no place of repentance after this life. [...]rine. But to leaue this to our farther meditations, [...]us per [...]all com [...]ruction consider with me in these fearefull examples of Korah, Dathan, and Abiram, and their companions (as well those that were swallowed in the earth, as those that were consumed by fire) the end of all Conspirators and seditious persons, such as rise vp against Princes and lawfull Magistrates, that are the Lords annointed, & haue their power from him; they cannot prosper or haue good successe, but are made examples to others. The doctrine from hence assureth, that seditions persons come to destruction & to an vntimely death, albeit timely enough in respect of their merits and deserts. Such as resist lawful and publike authority, are iustly cut off by that authority which they resist. I will not handle this point at large as it would require, I will be short in it, as the life of these men also ought to bee. Looke vpon the attainder of the two Eunuches that sought to lay hands vpon King Ahashuerosh, Ester 2, 21. In whose enditement, though there were no fact found, but onely a plot and purpose to haue done it, yet they dyed as iustly as Mordecai was iustly honoured and rewarded for the discouerie thereof. The Scripture is full of prohibitions and examples ratifying the same, Eccle. 10, 20. Prou. 24, 21, 22. Ier. 27, 8. 2 Sam. 18, 9. & 16, 23. This Dauid knew well enough. For when Saul was deliuered into his hand, and lay asleepe in his tent, he would not kill him, neither suffer any to touch him, but said, Who can stretch forth his hand against the Lords Annointed, and be guiltlesse? 1 Sam. 26, 9, 10. and 24, 7, 11.
They that slew Ishbosheth and brought his head to Hebron vnto Dauid, looking for a reward were indeed iustly rewarded with death, and had their hands and feete cut off, and were hanged vp, 2 Sam. 4, 11, 12. hee required his blood at those wicked mens hands, and tooke them away from the earth. Heereunto come the words of Iezebel, 2 Kings 9, 31. Had Zimri peace which slew his master? But we need not seeke so farre for forreine examples: wee haue seene the truth of this oftentimes at home. I may not forget the late examples very memorable and remarkeable, I meane the righteous & most deserued execution of those that prepared the powder, and would haue lighted the match in that late & monstrous Gun-powder Treason; some of them hang in the aire, others hanged themselues, &c. None escaped ye hand of God or man.
And no maruell: because such as fight against Reason 1 God, from whom commeth all power, and it is hee that setteth Princes vpon their throne, Iohn 19, 11. Rom. 13, 1.2. Psal. 75, 7. Prou. 8, 15. Daniel 2, 21. He annointed Saul by the hand of Samuel, to be Head ouer his people, 1 Sam. 10.1. and he chose him to be King ouer Israel verse 24. He sent his seruant Eliah to annoint Hazael and Iehu, the one to be King of Syria, the other ouer Israel, 1 King. 19, 15, 16. The God of heauen gaue to Nebuchadnezzar a kingdome, power, strength, and glory, thogh he knew not God, neither acknowledged the hand that set him vp, Daniel 2, verse 27. 2. Chron. 9. verse 8. and 1 Chronic. chapt. 28. verse 4. If then Caesar be ordained to be Caesar of God, they cannot prosper that set thēselues against Caesar, because they set themselues against God.
Secondly, such are seuerely punished, because Reason 2 disobedience and disloyalty, rebellion & treason, are not one sinne onely, but the sinke of all sinnes, and as Paul speaketh of another, the roote of all euill. An heathen man could say, That Rebellion is all kinde of euill, and as a Channell from whence they doe flow. [Page 664] The first sparke of that fire is pride and ambition: discontentment giueth it entertainement, enuy bloweth the coales, wrath & malice increase the flame, till all things farre and neere be in a combustion.
Thirdly, as rebellion is an heape of manie sinnes, so it ruineth many persons, and therefore they iustly deserue first of all to be buried in those ruines themselues, and to fall into the pit which they digged for another. The life of one Prince is of more value then of many others. Therefore the people suffered not Dauid to goe in person against Absolon, but saide vnto him, If wee flye away, they will not care for vs, neither if halfe of vs dye will they care for vs, but now thou art worth tenne thousand of vs, as 2. Samuel, chap. 18. verse 3. And againe, when Ishbi-benob which was of the sonnes of the gyants, was like to haue slaine Dauid with the sword, (had he not beene presently succoured by Abishai, who smote the Philistim and killed him) his men sware vnto him saying, 2. Sam. 21, 17, Thou shalt go no more out with vs to battell, that thou quench not the light of Israel. The King is the Sunne and shield of the Land, he is the light of Israel, take him away, and all is left in miserable and vncomfortable darkenesse. Many mens liues depend vpon his life: and the safety of thousands vpon his safetie. Princes are the Fathers of the Country, more dangerous for the subiect to kill one of them then for the childe to kill the Father, as much more as the ruine of the commonwealth, consisting of innumerable thousands of houses, is worse then the fal of one particular and priuate house. As then the Captaine of an hoast is worth many souldiers, and the Gouernour of a ship many common passengers and Marriners, so is the Head of the kingdome more of valew then many subiects. Though many souldiers haue fallen in battell, yet often the victory hath beene gotten: sildome or neuer when the Generall falleth, 1 Kings 22, 35, 36. And to this purpose wee may well apply that which is written, though spoken to another end, I will smite the Sheepheard, and the sheepe of the Flocke shall bee scattered abroad, Matth. 26, verse 31.
Fourthly, such as conspire against Princes haue bene punished oftentimes in their house, in their lands, in offices, in death, in buriall, in name, and in posterity. For who knoweth not the custome obserued euen from the beginning? as we may see also in holy Scripture, Ester 8, 1. 2 Sam. 16, 4. 1 Kings 2.16. Ier. 22, 8. Prou. 10, 7. All dignities and preferments are taken away from such: greeuous torments and tortures are laide vpon them: a violent death is prepared for them, an honourable buriall is denied vnto them, their blood is stayned and tainted, and the children vnborn feele the smart of it.
Vse 1 This putteth vs in minde of sundrie duties due to Kings and Princes. First, we must stand in feare of them, they carry not the sword in vain, Rom. 13.4. Iob 19, 29. It is not put into their hands for a shew: for he is the minister of God to take vengeance on him that doth euill. Therefore Salomon saith, The wrath of a King is as the Messenger of death, Prouer. 16, 14. and like the roaring of a Lyon, chap. 19, 12. We must therefore feare the sword of Caesar: and therefore haue Princes the sword of iustice born before them, that the beholding thereof might put all persons in remembrance of this dutie.Plutar. in [...] Romes. Among the heathen, the Romane kings, Dictators, Pretors, and Consuls had their Rods and Axes euermore carried before them, to breed a terror of their authority in all that see them. A good subiect (as one saith) feareth blame as much as paine, and reproch as much as death. The good subiect hath alwayes one eye vpon the sharpnesse of this sword that he doth not prouoke it: and the other vpon the heynousnesse of this offence, that hee neuer commit it. This feare is the best porter at ye Princes gate: it serueth notably to keepe all traitors and rebels out of the kings Court, and treachery out of the peoples heart. It is as a bridle yt curbeth all disobedience: where it is not, there is an easie entrance for traitors and treasons: like the horse which hauing the bridle pulled out of his mouth, rusheth forward into the battaile, without order and gouernment. Hence it is, yt Salomon ioyneth the feare of God and the fear of the King together, Prou. 24, 21. where the feare of GOD is, which is the beginning of wisedome, there will follow the feare of superiour powers ordained of God.
Another duty is to honour Princes, whom Vse 2 God hath first honoured, Rom. 13, 7. Giue honor to whom ye owe honor. So Exod. 20, 12. and 22, 28. 1 Pet. 2, 17. Ester would not presume into the presence of the great King, vntill hee held out his golden Scepter, Chap. 5, 1, 2. Ioab though hee were Captaine of the hoast, gaue Dauid the honour of the victorie, 2 Sa. 12, 27. Nathan the Prophet, and Zadok the Priest, made obeysance before Dauid with their faces to the ground, 1 Kings 1, 23. And Bathsheba the Queene, bowed her face to the earth, and did reuerence to the King, and saide, Let my Lord King Dauid liue for euer, v. 31. Euery soule is bound to yeeld this honour, if they would be honoured of God.
Thirdly, we are to performe obedience, Vse 3 whereunto a way is made by the former. For, if wee truely honour them, wee will readily obey them, euen for Conscience sake. This is a dutie yeelded by the Childe vnto the Father, by the Seruant to the Maister: much more then ought it to bee yeelded by the Subiect vnto his Soueraigne, as in Titus chapter 3. verse 1. and in the 1. Peter, chapt. 2. verse 13. This must bee performed readily, sincerely, and heartily. Obiect. But it may bee sayde, That some are euill Princes, wicked men, contrary to God whence springeth all goodnesse, are such to bee obeyed? I answer, Answer. It skilleth not what their persons bee, the [...] [Page 669] full security, and therefore it is iust with God to make vs feele his iudgements in our owne persons.
41 And on the morrow, all the Congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye haue killed the people of the Lord.
42 And it came to passe, when the Congregation was gathered against Moses and against Aaron, that they looked toward the Tabernacle of the Congregation, and behold the Cloud couered it, and the glory of the Lord appeared.
43. And Moses and Aaron came, &c.
44 And the Lord spake vnto Moses, saying, &c.
45 Get you vp from this Congregation, &c.
In these words to the ende of the chapter, we see another murmuring the day after the former. The earth that had opened her mouth was scarse closed, and the fire that was kindled, was scarse quenched, when they fell to a fresh conspiracy. This is the nature of wicked men, they are neuer at rest, like the sea that is euer troubled, Esay 57, 20. This is the nature of sinne, if it be not by and by staied and repressed, it winneth ground, and spreadeth farther like a canker. Whereby we see, it is an easie steppe and descent from one euill to another, as it is to go downe a steepe hill. Now the sinne of these men is three-fold: First, they are as blinde men that cannot see the iudgements of the Lord, but accuse Moses of murther, and impute to him the death and destruction of those that were buried in the earth, & consumed to ashes with the fire. Moses was onely the Minister of God in their destruction, the cause of their owne death was in thē selues: as if a malefactour, neuer considering what himselfe hath committed, should cast the cause of his condemnation vpō the Iudge, and cry out against him as a shedder of blood.
Secondly, their vnthankfulnesse, who will by no meanes confesse that they were saued the day before, and sundry times besides from destruction, by the intercession of Moses: if he had not praied for them, they had perished as one man with the seditious. For they were all become as one sicke body wherein no part was sound, but ful of wounds, and bruises, and putrifying sores, Esay 1, 6. They seeke his death that after a sort had giuen them life; and they rise vp against him, that had beene the meanes of their deliuerance.
Thirdly, as they did condemne the innocent, so they iustifie the vngodly, both which are an abhomination to the Lord, Prou. 17, 15. Such wicked persons as God had rooted out of the Land of the liuing, and turned them into the earth, which was weary to beare such vnprofitable burdens; they call them the people of God, which were no better then a cursed crue of conspirators against God and such as he had appointed to manage the State Ciuill and Ecclesiasticall. These men therefore rising vp in their stead that were fallen into the pit, and defending their cause (of whom GOD had taken the account) doe make themselues guilty of their sinnes, & are iustly swept away with the iudgements of God. Doctrine.
We learne heereby,The wicked will not bee warned by former iudgements. that such is the corrupt heart of wicked man, that it will take no warning by former iudgements, though they be neuer so fearefull and euident. They had often seene how great things God had wrought among his people, yet they are blinde and doe not see them; they are wilfull, and will not regard them; they are sottish, and will take no knowledge of them, Psal. 10, 5. Esay 22, 12, 13 Psal. 24, 38, 39. Luk. 19, 42. Dan. 5, 22. This maketh sinne out of measure sinfull.
The reasons. First, because they see God Reason 1 is a mercifull & patient God, he beareth long and holdeth his peace, and therefore they thinke he is like vnto themselues, Psal. 50, 21. so they abuse his patience and will do nothing.
Secondly, they thinke the day of their iudgment Reason 2 is not neere, they set it farre off from them. It may be, it may come in time, but they hope there will be peace in their dayes. Ezek. 12, 27. The people iudged that the Prophet had prophesied for many daies to come, and of such times as were farre off: and thereupon they concluded, that the daies were prolonged, and euery vision failed.
Thirdly, they loue their owne sinnes, and Reason 3 out of that great loue to their sinnes, they are vnwilling altogether to take notice of any iudgement due to their sinne, & cannot abide that the Minister or any other should giue thē warning of the same, for they hate him that rebuketh in the gate, and they abhorre him that speaketh vprightly, Amos 5, verse 10. The vses remaine. Vse 1
First of all, are men naturally so vnwilling of themselues to set before them Gods iudgements? Then this serueth as an admonition to the Ministers, that they should often threaten Gods iudgeme [...] against the wicked, seeing they are so dull a [...]d vnwilling to take any notice of them, or to be warned by them. God worketh out his iudgements in euery place, and he setteth his Ministers on worke, that they should cry ou [...] [...]nd not spare to publish them and make them [...]owne, though men be neuer so much hardened in their sinnes, sometimes by reason of the profite that they make by their sinnes, & sometimes by reason of the pleasure that they finde in their sinnes. But howsoeuer they be admonished of any iudgement present or imminent, they are little affected with it, they are ready to say with the Atheists, 1 Cor. 15, 32. Let vs eate and drinke, for to morrow we shall die. Let vs alone with our doing for the present, and we will take order for those iudgements that are to come hereafter, well enough.
Obiect. If any say, it behoueth not the Minister to be so feruent and earnest in his reproofes, but to handle sinne more gently, because many are the worse for sharpe rebukes, and few or none the better. Answer. I answer, this is our greefe, and causeth vs often to mourne in secret, but yet this cannot be our discharge: for we must labour to free and deliuer all men (so farre as we can) from the fierce wrath & iudgements of God, otherwise their blood would light vpon our heads, and be required at our hands, if they perish through our negligence. It is the nature of the Cocke (as some obserue) that at the dead time of the night hee croweth most loud and shrill: whether he doth so or not, I know not, but this I am sure of, that the Ministers of God ought to do so; when they see men to be most dull and dead in their sinnes, they should be most earnest and vehement, euen at the deadest times of all, they must bee most zealous, that so they may deliuer their owne soules, and not be constrained to answer for the sinnes of those that perish.
Vse 2 Secondly, this reproueth the age wherein we liue, of much corruption, because it can sleepe so securely at the noyse of Gods iudgements. These murmurers in this place had heard the pittifull cry and fearefull noise of those that were swallowed vp in the earth; yet they haue already forgotten that which fell out but a day before. We commonly say, A wonder lasteth but nine daies: but behold how they had seene one of the greatest wonders in the world, when the earth, whose foundation the Lord hath laid to bee firme and stable, that it should not be remoued for euer, Psal. 104, 5) opened her mouth and swallowed these vnbeleeuers, and they had heard with their eares their outcryes when they descended into the deepe, yet this wonder lasted but one day, nay not one whole day, for on the morrow it was quite out of their remembrance. We haue had all sorts of warnings whatsoeuer, generall & particular: by his word, by his workes: by his iudgements vpon others, and vpon our selues; yet we take generally and particularly little warning by them. How hath God dealt with many of vs, and how neare hath he come vnto vs with his particular iudgements vpon our families? We see this with our eyes, wee need not say, we haue heard and our fathers haue told vs: for wee haue seene and haue knowne the hand of GOD heauy vpon their wiues, their children, their seruants, and yet they take no more notice of them, then if they were in another world. Sometimes God doth punish men with lesse iudgements, when they haue deserued greater: he doth but as it were touch them with the little finger, when they haue deserued to bee striken with his whole hand: and smiteth them with the backe of the sword, that deserue to bee cut in peeces with the edge. Take example in the sinne of drunkennesse, and wonder at it. How many drunkards hath God cast downe in a ditch, from a bridge, from an horse, where peraduenture they haue broken arme, or legge, or face, whē God could as easily haue suffered thē to haue broken their neckes, & so to haue ended their sinfull daies wretchedly, as they liued prophanely: yet which of them hath beene bettered or admonished by it? or who hath taken instruction from it, to feare the Lord, or to repent of the same sinne? Many there are that are companions in sin, and brethren in euill; they ioyne together in the practise thereof. God giueth warning sometimes by the death of one of these companions which dieth desperately in his sins, yet will not the rest take warning, but proceed in their wickednesse, as if there were no GOD to take vengeance of their presumptuous sinnes.
Lastly, it belongeth to euery one to take Vse 3 notice of the corruptions of his owne heart, that he is very forgetful of Gods iudgements & very vnwilling to be admonished of them, but is ready to passe them ouer, and to put thē from him, as matters that no way concerne him. This is a voluntary and wilful ignorance. Let vs therefore learne to make good vse of them, and to lay them vp in our hearts, as wee would do a treasure in our coffers. The consideration of these well digested, may doe vs more good, then all the gold and siluer in the world. As Dauid said, I will neuer forget thy precepts, Psal. 119, 61. so let vs say, I wil neuer forget thy iudgements. And as he remembred his mercies of old, so let vs remēber his iudgments of old. And whereas the greatest fort make a mocke both of their owne sinnes, and of Gods punishments, let vs say with the Prophet, My flesh trembleth for feare of thee: and I am afraid of thy iudgements, Psal. 119, 120. He giueth warning of his iudgements before hee smiteth, and he smiteth one to teach another, that so we should not fall into his iudgments, but might learne to preuent them by a timely care of auoiding sinne. We are yet safe from his reuenging hand; let vs not be secure, nor abuse his patience. Security is one of the last sinnes that shall be in the world. For before the fearefull day of the Lord, there shall be a generall security, when all are ready to fall asleepe. Let vs bee warned by other mens harmes, lest we feele them vpon our selues, Esay 28, 15. Christ our Sauiour speaking of the last times, saith, When the Sonne of man cometh, shall he finde faith on the earth? Luk. 18, 8: and therefore he compareth them to the daies of Noah and of Lot, when they did eate & drink, build and plant, marry and giue in marriage, euen vntill his iudgements fell in the midst of them, so shall the comming of the Sonne of man be. Math. 24, 37 The more common this sinne shall bee, the more watchful we ought to be that so against this vniuersall slumber, we may prepare a generall remedy.
46 And Moses said vnto Aaron, Take a censer, [Page 671] and put fire therein from off the Altar, and put on incense, and goe quickly to the Congregation, and make an attonement for them: for there is wrath gone out from the Lord, the plague is begun.
47 And Aaron tooke as Moses commanded, and ranne into the middest of the Congregation: and behold, the plague was begun among the people, and he put on incense, and made an attonement for the people.
48 And hee stood betweene the dead and the liuing, and the plague was staied.
49 And they that died in the plague, were fourteene thousand, &c.
50. And Aaron went againe, &c.
We heard before the sinne, or rather the many sinnes of these men: now Moses setteth downe the punishment that fell vpon thē. Albeit God at the intercession of Moses did not consume them in a moment, yet he sent a fearefull plague, and a deuouring pestilence among them, that smote downe fourteene thousand and fiue hundred, beside them that died about the matter of Korah. And this plague had passed a great deale farther, had not Moses and Aaron by their feruent praiers preuailed mightily with God to stay his hand, so that we may say as it is in the Psalme, He saide, hee would destroy them, had not Moses his chosen stood before him in the breach to turne away his wrath, lest he should destroy them, Psal. 106, 23. This is a borrowed speech from warrefare and the besieging of a City where the walles are battered with engines that make a breach in thē, [...]hat it is to [...]nd in the [...]each. so that nothing remaineth but for the enemy to giue the assault, and to make an entrance, & put all to the sword: meaning thereby that the wrath of God is as the violent shaking of the walles of a City, there can no strength hold out against him. Now Moses and Aaron did as it were oppose thēselues against Gods wrath and the peoples danger by earnest and hearty praier made on their behalfe, that God would spare his people & not destroy them with the pestilence. For as in times of greatest danger and distresse, the most valiant Captaines and Souldiers offer themselues to manifest perilles when a breach is made in the wall for the enemy to enter with all his forces, that thereby they may driue backe such as are pressing forward to giue the assault: so did Moses and Aaron stand betweene the liuing and the dead, & interposed body for body, and life for life.
[...]octrine.We learne heereby, that the necessity, dignity, [...] the [...] of Ministery. and worthinesse of the Ministery, is exceeding great in respect of the good of the people, 1 Tim 3, 1. Eph. 4, 11, 12, 13. Acts 8, 29, and 9, 11, and 10, 20, and 16, 9 10, 14.15, 29.30. Math. 16, 19.
Reason 1 This is farther confirmed by the titles wherby they are called and adorned. They are appointed to be Shepheards, by the great Shepheard of the sheepe, 1 Pet. 5. Eph. 4, 11, 12: to be Ouerseers of the Church of Christ, Acts 20, 28: to bee as fathers ouer their children, Exod. 20, 12. 1 Cor 3: to be as nurses ouer the infants, and to be as stewards ouer the house to giue to euery one his portion.
Secondly, they haue charge ouer mens Reason 2 soules not to watch ouer the body only, Eze. 33, 1 Tim. 5, 16.
Thirdly, the Ministery of the word is the only Reason 3 ordinary meanes to bring to saluation, 1 Cor. 15, 1, 2. Rom. 10, 14. If then the necessity and dignity of saluation it selfe be great, then ought the Ministery to bee had in great price by which we are made partakers thereof.
The vses. Great should bee the loue of the Vse 1 Pastour toward his people. Great shold their care be ouer the sheep and Lambes of Christ; for as they loue Christ himselfe the Lord of the sheepe who shed his most precious blood to redeeme them, so ought they to loue his sheepe, which are after a sort become their sheepe: for as the sheepe haue taken charge of them to maintaine them, so they haue takē charge of the sheepe to feede them & instruct them. Our principall endeuour ought to be to procure their good, and we must hunger and thirst after their saluation, Exod. 32, 31, 32. They ought to bee our crowne and glory in this life,1 Thess 2, 20. if we looke for a crowne of glory in the life to come, 1 Pet. 5, 4. And as at all times we ought to seeke to winne men to God, so especially wee ought to haue a care of these sheepe when they are sicke: when they are visited by the hand of God we should comfort the feeble minded, and support the weake. We see how Aaron the seruant of God, when the pestilence was broken in among thē, took his censer, and ranne in among them, & stood betweene the liuing and the dead, that hee might make an attonement for them.
Heere the question may be asked, Obiection. whether it be the Ministers duty to visite those that are sicke of the pestilence & other contagious diseases; and so much the rather, because the example of Aaron seemeth to inferre and perswade no lesse.
I answer, Answ. the practise of Aaron in this place is not to this purpose, for he was High-Priest, and did this as a figure of Christ. For Moses & Aaron were not so simple as to thinke that the burning of a little incense could stay ye plague: but this did represent the sweet sauour of the mediation & intercession of Christ, who made peace betweene God and man. Againe, the Minister is a publike person, and the seruant of the whole Church, and euery man hath interest alike in his office and Ministery, 1 Cor. 9, 19. 2 Corin. 5, 5. Wee preach not our selues, but Christ Iesus the Lord, and our selues your seruants for Iesus sake. If then he be the seruant of the whole Church, then no one hath so great interest in him as to cause him to endanger his life, and so the whole be depriued of him. So then, before he visite such, he ought at least to haue the consent and approbation of the rest of the Church, and be assigned by them vnto [Page 672] that office. Lastly, I do not hold the visitation of the sicke to bee a Ministeriall duty, but a Christian duty. It is not laid vpon them as they are Ministers, but as they are christians. For if it were a duty proper to them, as it is to preach the word and to minister the sacraments, then no man ought to visite the sicke, but such as are Ministers of the word. I grant indeed, it cheefely lyeth vpon thē and is required of them, when they are best able to performe it: but sometime the faithfull brother is able to do it as wel as the Minister himselfe: and according as God hath bestowed this gift so he requireth the practise of it, Gen. 48, 1. 2 Kings 8, 29. and 13, 14. Iob 2, 11. Psal. 41, 4. Math 25, 37, 40. Obiect. Iohn 11, 3. 2 Cor. 1, 4. What then? May the Minister at such infectious times forsake the flocke? and leaue them to the wide world? may he shift for himselfe, & leaue them without instruction? Answer. I answer, in no wise. There is then more cause to call the sounder sheepe together, and to pray heartily and earnestly to God for their fellow-brethrē, remembring the counsell of the Apostle, Heb. 13, 3. Remember them that are in bondes, as bound with them: and them which suffer aduersity, as being your selues also afflicted in body.
Vse 2 Secondly, see from hence who are indeede the brazen walles that compasse the land, and hold out the enemy; not onely the policy, and wisedome, and counsell of Magistrates, but likewise faithfull Ministers are a strength and defence vnto it. For though they be oftentimes contemned and despised, derided and abused, though no account be commonly made of thē; yet they are the strength of ye strength of the Commonwealth, and they are the pillars that beare vp the pillars, and they are forcible and notable meanes of keeping out the iudgements of God. Hence it is, that Elisha said of Eliah, when hee saw him goe vp by a whirlewinde into heauen, My father, my father, the chariot of Israel, and the horsemen thereof, 2 Kings 2, 12. And thus also spake Ioash of Elisha, when he wept ouer his face, when hee was fallen sicke of the sicknes wherof he died, 2 Ki. 13, 14. O my father, my father, the chariot of Israel, &c. And they may be iustly so called. They beate downe sinne which weakneth the Land.Sin bringeth all confusion. For what bringeth the change of Princes, the alteration of kingdomes, the ruine of states, the ouerthrow of houses, the inuasion of enemies, and the confusion and desolation of all things, but the prouoking of God vnto wrath by sin? Sinne is as the breach in a wall that weakeneth the City, and openeth a gate to the enemy. Let the walles be neuer so well flanked with ditches, trenches, barricadoes, citadels, and castles, countermures and fortifications, sinne maketh them all vnprofitable. Hence it is, that the people falling into idolatry, are said to be made naked by Aaron, Exod. 32, 25. Obedience is as a strong banke & bulwarke, that keepeth the flood of vengeance & indignation from the city of God. No manner of defence can keepe out the enemy, if sin be freely entertained within. The wall is repaired and the breach is made vp by repentance.
Thirdly, they are in poore and pitifull case Vse 3 for ignorance, for wickednesse, for perill and danger to perish, where yet this benefit is not vouchsafed. They are as a land threatned with infinite and innumerable enemies, which are without chariots and horsemen, without armour and munition. A man of necessity must continue languishing in paine, hauing a broken member or a bone out of ioynt, except he haue a skilfull Surgeon or bone-setter. Wee are of our selues as members out of ioynt, rent and diuided asunder in opinion and practise one from another, which are coupled and knit together between themselues by the Ministery of the word, which serueth for the gathering together of the Saints, Eph. 4, ver. 11, 12. When the blinde are suffered to leade the blinde, both fall into the ditch. The poore cripple remained for the space of thirty eight yeares in wofull taking, because he had no mā when the water was troubled by descending of the Angel, to put him into the poole: Iohn 5, 5, 6. so is it with those that cannot come to the water of life, brought by the Angels of the Churches, they cannot bee cured of their diseases. They are in a most pittifull case that want bread to sustaine life, they must needs in short time famish because they haue no food, Amos 8.11. It is often to bee considered of vs, what the Prophet Hosea teacheth, chap. 9, 6. The daies of visitation are come, the daies of recompence are come, Israel shall know it: And why so? the answer is, The Prophet is a foole, the spirituall man is mad. It is very vncomfortable to bee in a wide house in a darke night, where is no light at all, and yet much worke to be done and no meanes to giue direction: such is their condition that want Teachers, who are the light of the house, and the salt of the earth, without which we rot and putrifie in sinne, like flesh vnsalted and vnseasoned.
Fourthly, woe to the foolish Prophets, that Vse 4 prophesie out of their owne hearts, & follow their owne spirit, and haue seene nothing, Ezek. 13, 4, 5. These cannot assure themselues to be the Lords watchmen. These Prophets are like the foxes in the Desert, they haue not gone vp into the gappes, neither made vp the hedge for the house of Israel to stand in the battell in the day of the Lord. Where the Prophet setteth downe sundry true notes of false teachers, how we should know them.
First, they teach themselues, and not the truth of God; they are wise out of their owne wits, not out of Gods word: they are ready to speake for thēselues, not in the cause of God. The true Pastours bring the word of GOD that sent them, Iohn 7, 16, 17, 18. 2 Pet. 1, 21, 22. Such then as broach new doctrine which they neuer learned out of the word, nor receiued [Page 673] from God, are without question false teachers. Secondly, they are like hungry foxes that lie in waite for their prey, giuen to couetousnesse and seeking after their owne gaine, they will transgresse for a peece of bread. These intend nothing but filthy lucre, & loue the wages of iniquity, as Balaam did, 2 Pet. 2, 3, 13, 14, 15. Iude, ver. 12, 16. Such a one was Iudas. Thirdly, they neuer go vp to the breach, nor make vp the hedge for the City or Vineyard of God, they care not though the enemy spoile the one and root vp the other: they neuer make intercession for the people, they rebuke not, they exhort not, they threaten not, rather they proclaim peace & promise liberty for euery one to do what he list, 1 Pet. 2, 19.
Vse 5 Lastly, the people must performe to their Ministers, such duties as are answerable vnto their care. First, they must make good vse of the Ministery, desiring truly to be gathered to the Church by the effectuall working thereof, Acts 2, 37, 38, 47, & 16, 30. We haue shewed before, chap. 3, that the most florishing commonwelths are nothing except this be among them. Secondly, it behoueth vs to reioyce in seeing or hearing of any approoued man and faithfull Teacher brought into the Ministery of the word, and the seruice of the Church by an ordinary and lawfull calling, Lu. 1, 14, 15. 16, 17. & on the other side to be greeued whē such are taken out of the Church, and the vse of them denied, Acts 20, 37, 38. or such kept out that haue worthy gifts & desire to be imploied. But we see commonly men are glad to see such brought into ye Church, as will speake of wine and strong drinke, Mic. 2, 11. such as will vse them well in tithes, such as will not trouble them long in teaching, such as will feast them often at his table. Lastly they must expresse their hearty loue to their Ministers againe, recompencing loue for loue, and labouring to do them good, whom they see to be so needfull for thē: euen as necessary as the Physition in time of sicknesse, as the Captaine in time of war, as the reapers in time of haruest. Woe therefore shall bee to those that account them worthlesse, needlesse, fruitlesse.
[Ver. 47, 48. He put on incense, and made an attonement for the people; and stood betweene the liuing and the dead, &c.] Obserue againe another point, that Moses and Aaron aduentured their owne liues in the time of this plague for the good of the people, they made supplication for them, because they were the people of God, the posterity of faithfull Abraham, and were committed to their charge & ouersight, and because the enemies, both the Egyptians and the Canaanites should not blaspheme the Name of God, and triumph in their destruction. Hence it is, that Aaron as he was appointed and commanded, [...]trine. did put incense in his censer, force of [...] is ex [...]ng g [...]eat and made an attonement for the people. Wee learne hereby, that the force, efficacy, and necessity of praier to God is very great, to obtaine any blessing, or to remoue any iudgmēt, 1 Chron. 21, 17. Phil. 1, 4. 1 Thess. 5, 17. Thus did Moses often preuaile, Exod. 17, and 32. Luke 21, ver. 36. Ioash acknowledged that the praiers of Elisha an holy Prophet of god stood his kingdome in more stead, then all the horses and chariots of Israel could do, 2 King. 13, 14. The reasons.
First, it is a fruite of faith, and a testimony Reason 1 to our owne hearts, that we do beleeue. It is the praier of faith that saueth. Iames 5, ver. 15. But where there is no calling vpon the Name of God by praier, there can be no faith in God at all. These cannot preuaile with God, nor obtaine any thing at his hands.
Secondly, whatsoeuer we receiue frō God, Reason 2 we must receiue it by praier. For what is it that praier cannot obtaine? whatsoeuer wee aske, we receiue, Math. 7.7. Our wants therefore beeing great, the necessity of this duty must needs be great also.
Thirdly, it is a part of our spirituall armour, Reason 3 or at least that which giueth vs strength to vse the armour appointed to euery Christian, Eph. 6, 16. without which all the rest wil serue vs in little stead.
First, this reprooueth such as thinke it to Vse 1 be needlesse to be performed to God, because he knoweth whereof we haue need, and need not to be put in minde thereof. It had beene a very needlesse thing for Moses and Aaron to bee so earnest for the people, to runne in with all haste, and to stand betweene the liuing and the dead, if praier had beene needlesse or bootelesse. It is true, hee knoweth whereof we are made, and it is true, he needeth no remembrancer or informer to put him in minde of what hee hath forgotten: howbeit this ought rather to stirre vs vp to praier, as we see, Math. 6, verses 8, 9. Your heauenly Father knoweth whereof ye haue need, after this manner therefore pray yee: hee concludeth that wee ought therefore to pray, because our heauenly Father knoweth what we want: whereas these would gather the cleane contrary, God knoweth what we need, therefore pray not at all. If the former bee Christs conclusion, the latter must needs be the diuels.
Againe, it reprooueth those that would ouerthrow praier by the decree of God, by the which indeed it is established. For thus they reason; forasmuch as God hath decreed and determined with himselfe before hand all things, what he will do and what hee will not do, what he will giue and what hee will not giue, which purpose of his, our prayer cannot alter, neither can it change the thing that is gone out of his mouth: to what end therefore should we pray? and if we doe, what benefit shall we reape by our praier, more then we should if we praied not? These are like to those wicked men described in the Scriptures, Iob 21, verse 15, What profite should wee haue, if we pray vnto him? Mal. 3, 14.
To answer these, wee must know that [Page 674] as God hath determined what hee will giue & bestow, so he hath also determined that we shal vse the meanes to obtaine them. The woman of Samaria, who pretended that Iacob their father had giuen them the well, whereof he dranke himselfe, Iohn 4, 11, 12. and his children, and his cattell, yet knew that they must haue some waterpot or somewhat else to draw water out of ye wel. Gods decree is as a well of liuing water, & as the headspring of all good things: prayer is as the bucket or pitcher to draw out the waters. As then God hath decreed to giue, so he hath decreed to giue by praier, and hath appointed that we should aske, & without praier we haue no promise to receiue. God determined that hee would not vtterly destroy the Israelites for this murmuring, thogh he threatened them, as we saw before. And why? because he had also determined, that Moses shold turne away his anger by his praier for them, so that by meanes of his praier, they should bee spared. The Lord promised to Eliah, that hee would send a gracious raine in Israel, which it had wanted for the space of three yeares and sixe moneths; neuerthelesse, we reade that the Prophet ceased not to pray for the performance of it, 1 Kin. 18, 42. Iam. 5, 18. God had determined after 70. yeares captiuity to deliuer his people out of Babylon, neuerthelesse, Daniel ceased not to pray to God to remember his promise and to bring them backe, ch. 9. that their sinnes might not hinder the work of God. Lastly, it reproueth such as are ignorant, and know not how to pray, neither yet what praier meanes: not how to begin, nor how to make an end: neither what to aske, nor how to behaue themselues in praier.
Vse 2 Secondly, euery one must labour to performe this duty, and to make knowne his wants vnto God, publikely and priuately, and both of them must be performed constantly and feelingly. Some vnder pretence & colour of their priuate praiers & deuotions, neglect the publike inuocation of God, and the assembling of the Church. But these dally with the people of God,Publike praier is to be preferred before priuate. and deceiue their owne soules, and haue taught their tongues to lye. For who will trust them or beleeue them? Doubtles, if they thought their owne priuate praiers auailable, they would much more consider, that the publike praiers of the whole Church gathered together in his Name are so, much rather. This is more forcible in it selfe, more acceptable to God, and more profitable to our selues. More forcible and powerfull, because the mouthes of many being opened, doe make a louder cry in the eares of God, and moue him the sooner to heare vs, Ioel 2, 16, 17. It is more regarded of God, because it tendeth more to his honor and glory, & he is much delighted in ye ioynt-consent of his Saints worshipping of him, Mat. 18, 20. It is more profitable to our selues, because it bringeth downe a greater blessing: to omit that it serueth as a speciall meanes of edification, because our common praiers serue to stir vp the zeale and enflame the affections one of another, as euery sticke put into the fire, serueth to make the heare the greater. Againe, others lurking vnder the shadow of publike praiers,Publike pra [...] ers must [...] iustle out p [...] uate. thinke themselues wholy discharged of any farther duty, and not once in all their liues praied priuately. But we must be carefull to performe this duty, not onely publikely with others, but priuately with our families, in our houses, and secretly also by our selues in our chambers, when the doore is shut and no man seeth vs, but our heauenly Father onely, who seeing vs performe it secretly, will reward vs openly, Math. 6, 6. Many thinke it to be sufficient to pray with others, or to bee present at the praiers of others, & thinke some force to be in it, and some good to come to rhemselues by it: but these do greatly deceiue themselues. This praying in the presence of others onely, is onely lippe-labour;Praier is about of the heart. whereas our praier should be heart-labour. For all the powers of the heart and soule ought to manifest themselues, and to be set on worke in that holy exercise. If any sicknesse or other visitation from God befall them, they will peraduenture say somewhat, but this praier is often as sicke as the sicke man himselfe. These are like to wicked Ahab, he neuer praied but in time of trouble; then they trouble God a little, but it is sore against their wils, for so that they might want their troubles, they could be content yt he should want, & themselues spare their praiers. Such as pray onely in the church, pray onely for fashion, or for custome, or for company, because it is the manner of all others to do so. Thus while they thinke they haue performed a seruice and sacrifice to God, they haue rather dishonoured and despised him. Euery Christian that is of the Church, should make his house a Church, to performe the worship of God in it, Rom. 16, 5. Philem. verse 2. This is a great honour to any house & family. They are vnworthy to be fathers and masters of families, that do not ordinarily assemble them to this duty; because thereby, they, and all their houses, their goods, and substance lye open to Gods curse, neither can they looke for any blessing to come vppon them.
Lastly, let vs all stirre vp our selues to performe Vse 3 this duty, let vs often exercise it. Christ our Sauiour, a mirrour and patterne of al righteousnesse, oftentimes vsed it, and spent whole nights in praier, Luk. 6, v. 12. Psalm. 55, 17. and 119, 62. God hath commanded it; our owne necessity hath commended it; the fruite of it hath sanctified it. We haue daily sinnes, daily wants, daily tentations, daily dangers, daily decaies in good things: praier is as foode, whereby the graces of God are preserued & encreased.
[Aarō made an attonement for the people, & stood between the liuing & the dead.] Obserue in these words that Aaron the high Priest, in taking his [Page 675] censer, & offering vp with fire taken from the Altar incense to God, is a notable figure and type of the intercession of Christ, the true high Priest of our profession, Heb. 3, 1. that he maketh for all his elect to his Father. The doctrine is this, [...]rine. Christ Iesus hath set himselfe as Mediatour betweene God and men. [...] Iesus [...] Media- between and man For Origen saith well, hom, 9. in Numer. that we must ascend vnto the high mystery (or signification) of this Scripture, and consider how Christ Iesus, the great high Priest, (Heb. 4, 14.) taking our nature vpon him, stood as in the midst betweene the liuing and the dead, and brought it to passe by his death, that death shold spread no farther, 1 Tim. 2, 5. Iohn 12, 32. Rom. 5, 11. and 8, 34. He maketh intercession for vs, not that now he boweth the knee to his Father, or lifteth vp his eyes, or spredeth abroad his hands, or vttereth any voice of praier for his Church being now in the heauens, for this he hath already sufficiently performed, Ioh. 17, 1. Now he presenteth to his Father the merites of his death and passion, of his obedience and resurrection, which hath the force of a liuely praier, and reconcileth the Father vnto vs. Thus then we see that Christ Iesus is the true Aaron the high Priest that maketh attonement between God and vs, Heb. 7, 24, 25. Eph. 1, verse 5, 6.
Reason 1 The reasons. Christ Iesus our Redeemer hath fulfilled all the parts of a Mediatour, and left none vnperfected, he alone hath trodē the winepresse of the wrath of his Father, Esay 65, 5. Hee appeareth before the Father for vs and in our names, as we do before the Father in his name, he offereth vp our praiers, and worketh our saluation, Ioh. 17, 9. Heb. 4, 14, & 2, 15, 17. He hath deliuered all them which for feare of death Reason 2 were all their life time subiect to bondage. Secondly, the blood of Bulles and Goats outwardly sprinkled, & the ashes of beasts were not false & lying signes representing that which is not, but true and effectuall signes of purifying and cleansing: [...]. [...], 12, 13. these did sanctifie the vncleane as touching the purifying of the flesh, because such as were shut out of the Congregation for some legall and externall vncleannesse, had thereby entrance againe into the assemblies, & might lawfully come to the worship of God, and be partakers of holy things: much more thē doth the blood of Christ (which is the truth & substance of all the former) and which indeed is the blood of the Son of God, Acts 20, 28. purge your consciences from dead workes, to serue the liuing God, Heb. 9, 13, 14, 14, 24.
Vse 1 The vses remaine. First, this teacheth that we haue no other Mediator in heauē or earth, but Iesus Christ who maketh intercession for vs. In the old Testament, no praier is made to Henoch though he walked with God; or to Abraham, though the father of the faithfull: or to Moses, though God spake to him face to face: no praier was offered vp to any Cherubin or Seraphin, to any Saint or Angel. The Church of Rome therefore is an Apostate Church, which hath made so many Mediators and Aduocates for vs in heauen, as there are Saints departed and perfected; yea, which is more absurd, they make one Saint Patron for one disease, and another for another,Comment. vpon Philem. so that they haue left nothing for Christ to doe, as I haue shewed more at large elsewhere. Neither let them obiect, that there is one Mediatour of redemption, but many Mediatours of intercession. But as this is an euill distinction, so it is as euilly obserued by themselues. And will they beare vs in hand that the simple people (simple indeed they are (God wot) among them) vnderstand this difference? and can tell how to distinguish betweene these, to giue to each his due and no more? But what speake I of the simple people? of whom I may speake as Ieremy doth, Surely these are poore, Ier. 5, 4. they are foolish; for they know not the way of the Lord, nor the iudgement of their God: I will goe vnto the great ones and speake vnto them. The learned thēselues among them doe ioyne with Christ our Sauiour other Mediatours, not onely of intercession, but also of redemption and saluation. Hitherto commeth the praier to the Popes great martyr, Thomas Becket of Canterbury,Breuiarium ad vsum eccles. Sarum in festo S. Tho. Cantuar. who died in the Popes quarrell, which he maintained against his souereigne king, Henry the second, and therefore a false martyr, but a true traitor and rebell.
that is,
A most blasphemous praier, wherein they present not the blood of Christ who gaue himselfe a ransome for vs, but the blood of Thomas to bring vs to heauen. It were endlesse to shew their idolatrous praiers made to ye blessed Virgin, desiring to haue her to reconcile them to her Sonne. Among the rest, consider this one:
that is;
O holy mother, which dost purge away our sinnes, command thou him that is our redeemer by thy motherly authority. And touching Peter and Paul, they say,Ex Rom Breuiar. Concede vt amborum meritis aeternitatis gloriam consequamur, that is, Grant that by the merites of them both, wee may obtaine eternall glory. Neither shall we need to maruaile at these things (although they sound harsh in all Christian eares) if we consider what they ascribe vnto the Crosse of Christ, Sabb. in Hebd. quarta Quandrag. I meane to the wood & tree to which they make their praier to this day, saying, [Page 676]
that is,
O Crosse, all haile, thou that art our onely hope; at this time of the passion encrease thou righteousnesse to the godly, and grant pardon to them that are guilty. Other grosse blasphemies they haue reformed in their Portesse, but this which giueth as great and grosse honour to the wooden crosse they haue reserued and reteined. What is become now of their distinction, that Christ is the Mediatour of redemption, but the Saints of intercession, when as they ascribe to the Virgin Mary, to Peter, to Paul, nay to a vile traitour, nay to a wooden crosse, power to purge away the sinnes of the faithfull, to grant them pardon and forgiuenesse, and to bring them to saluation? Moreouer, the Apostle speaking of one Mediatour, and naming Christ to be that one, 1 Tim. 2, 5. speaketh in that place of prayer, and therefore euen in praier he will haue vs to acknowledge no Mediatour of intercession, but Christ Iesus onely. A Mediatour of intercession as it is defined by Austine, Aug. contra. epist. [...]arm. lib. 2 cap. 8. cannot agree to any sauing to Christ; for he teacheth, that it is commanded that euery Christian shold pray for others, but he, who requests for all, and for whom none requesteth, is the one and true Mediatour. Againe, they obiect, Obiect. that the Saints pray for vs, and therefore we may pray to them. Answ. I answer, this will not follow.What the praiers of the Saints departed are. Againe, they pray for the perfecting of the body of Christ, & desire the full gathering together of the Saints, they long for the resurrection & restitution of their bodies which lye in the dust, they wish to see the auengement of the blood of the holy martyrs shed for the testimony of the truth, and craue to behold the last comming of Christ to iudgment to restore all things: howbeit they know not the particular troubles of Gods children, neither vnderstand the inward wrastlings and bucklings with sin and Satan which the conscience sustaineth, no more then Eli knew the trouble of heart that Hannah had, though she praied in his presence. Wherefore, let vs content our selues with the onely and all-sufficient mediation of Christ, remembring the saying of the Apostle Iohn, We haue an aduocate with the Father, Iesus Christ the righteous, and he is the propitiation for our sinnes, 1 Ioh. 2, 1, 2. And seeing he calleth vs vnto himselfe, let vs not refuse to goe to him. When he saith, Come to me, Mat. 11, 28. shall we say, nay, we wil go to some other? When Mary called her sister secretly, saying, The master is come, and calleth for thee; as soone as she heard that, she arose quickly, and came vnto him. So it ought to be with vs, Our master Christ calleth vs, why doe we run from him, why do we not run to him? why do we run to any other? Let vs not refuse to come to him, who gaue his life for vs that we might liue in him. Shall we then depart from him that calleth vs, to them yt call vs not, that know vs not, that heare vs not, yt help vs not, yt saue vs not?
Secondly, this condemneth the ignorant Vse 2 multitude, which through palpable and horrible ignorance rush into the presence of God without any Mediator, knowing neither God nor themselues. They dream that God is mercifull, & neuer consider what he is in his owne nature, to wit, a God of perfection, a most iust Iudge: and we can neuer reconcile his mercy and iustice, but by looking vpon him in ye face and countenance of Christ Iesus, in whom only he is wel pleased, Mat. 3, 17. We can receiue nothing at his hands, except we come to him in his Son. For as he is perfect, so he accepteth of nothing that is vnperfect. But we can offer nothing to God, but that which is tainted and defiled with sin; and if God looke vpon vs & our wants out of his Sonne, wee are no better then the children of wrath, he findeth matter enough in vs to reiect our workes, and to condemne our persons. We haue our praiers heard no other way but in the Name of Christ. We are no otherwise accepted but in his beloued, Iohn 15, 6. Eph. 1, 6. Acts 4, 12. Heb. 2, 14, [...] Math. 1 [...].1. to wit, in Christ. He is the onely Sauiour of the Church, he saueth his people from death, and him that hath the power of death, that is, the diuell. He saueth vs from our sins, guilt, and punishment. For sin is the power & sting of death, & an vgly serpent; Christ only hath quelled him, he hath merited our saluation by his death and passion, none else hath done it, none else could do it. The Saints glorified, and all the company of ye elect Angels in heauen were too weak and vnworthy to accomplish this work. The Papists, as we haue shewed, make him but half a Sauiour, ioyning others with him in ye worke of saluation. For they teach that with Christs merites we must ioyne the workes of grace in the matter of iustificatiō, & that with Christs satisfaction of ye wrath of God, we must ioyne our satisfaction by temporall punishment. But we haue shewed before, that he will bee a sole Sauiour, or else no Sauiour at all.
Thirdly, it behoueth vs in remembrance of Vse 3 this excellent benefite of Christs attonement, to be thankfull to God. This is the main cause of al thankfulnes. The most common blessings which we receiue, must at all times moue vs to be thankfull, as meat, drinke, health, wealth, liberty, peace, prosperity, and the like; but this should as it were swallow vp all the remembrance of all the rest, and the zeale thereof cō sume vs:Ps. 116, 12, [...] What shall I render vnto the Lord for all his benefites toward me? I will take the cup of saluation, and call vpon the Name of the Lord. What deadnesse of hart then remaineth in many mē, that neuer remember this great worke, thereby to be prouoked to obedience and newnesse of life, that so we may return our loue to God againe, who loued vs first?
Lastly, we must acknowledge, what we are Vse 4 in our selues, to wit, vtterly lost, the enemies of God, the children of wrath, the bondslaues of Satan, and the heires of condemnation. This we must confesse frō the bottome of our [Page 677] hearts, & haue a liuely feeling thereof, before we can receiue him as our Peace-maker and Sauiour, Math. 18, 11. and 15, 14. Luke 4, 18, and 19, 10. We must say with Daniel, Shame and confusion of faces belongeth vnto vs, chap. 9, 8. What was due to the people in this place, and what might they haue looked for, if Aaron had not made an attonement, but present death? So is it with vs, we are borne dead in sinnes and trespasses, & can looke for nothing but wrath, and iudgement, and fiery indignation which shall deuoure the aduersaries, Hebr. 10, 27. if Christ do not make peace between God and vs. Let vs therefore looke for saluation from him, as men hearing of cunning Physitions to cure diseases, do seeke and send to thē farre and neere, Math. 9, 20, 21. Iohn chap. 7, verse 37.
CHAP. XVII.
1. AND the Lord spake vnto Moses, saying,
2. Speake vnto the children of Israel, and take of euery one of them a rod, according to the house of their fathers, of all their Princes according to the house of their fathers, twelue rods; write thou euery mans name vpon his rod.
3. And thou shalt write Aarons name vpon the rod of Leui, for one rod shall bee for the head of the house of their fathers.
WEe haue seene in the former chapter, how the people enuied Moses in the Camp, and Aaron the Saint of the Lord, Psalm. 106, 16, so that he was constrained to ratifie & confirme the Priesthood by the swallowing vp of Dathan and Abiram in the earth, and by consuming of Korah and his confederates with fire, all of them being the children of rebellion, as they are called in this chapter, verse 10. But heere wee may behold a notable example of Gods wonderfull mercy, who is more ready to compassion then to reuenge, and therefore destroyeth some, that he may instruct others. Wherefore in this chapter Moses continueth the same argument handled before, and sheweth how GOD once againe establisheth the Priesthood to Aaron and his sonnes for an euerlasting couenant; whereupon he commandeth that euery Tribe should bring a woodden staffe, with a name written vpon them, & to put them together, so as they might not be discerned asunder, but by the sight of the names. These staues thus prepared and ordered, were laide before God in the Sanctuary, and when they were taken thence againe, Aarons staffe that had his name vpon it, did flourish, and all the rest without any change remained dry and dead, as they were before: whereby the Lord shewed, that he had chosen that house to serue in the Priesthood.
[...] diuision [...] chapt.Consider in this present chapter, two things: First, the confirmation of the Priesthood to Aaron and his snnnes. Secondly, the repentance of the people, and resting in the ordinance of God, after they were humbled by the plagues of God, and saw the flourishing of Aarons rod.
Touching the first, to wit, the ratification of the Priesthood, and the deciding of the controuersie to whom it did belong, & ought to belong hereafter, we must obserue the commandement of God to Moses, and his obedience. God commandeth Moses to take of euery Tribe a rod.Ezek. 37, 16. Now whether it were of seuerall kindes of wood, according to the number of the Tribes, or of one kinde only, to wit, the almond, as Munster thinketh, it is vncertaine.Munster annot. in Num. And the question may be asked, whereas euery staffe must haue a name written, that is, the 12 rods, 12 names, what name was written? Some thinke, that the Tribe of Reuben had the name of Reuben; the Tribe of Simeon, ye name of Simeon, and so of the rest. But it is to bee thought, yt the name of the Prince of ye Tribe was written, rather thē the name of the author of the Tribe; and the words of the text doe fauor this interpretation, v. 2. else to what purpose is Moses appointed to take seuerall rods of the Princes of euery Tribe? so that for example the rod of the Tribe of Reuben had the name of Elizur, written, and so of the rest, as they haue bene set downe before, ch. 1, 5, 6, 7. and 7, 12, 30, 36. For as the name of Aaron was written vpon the rod of Leui, not the name of Leui himselfe, v. 3. so no doubt the names of other Princes that were heads of the families of their fathers, were written vpon the rods of their Tribes, not the names of the authors of ye Tribes. Al these rods were laid vp together in the Tabernacle of the Congregation: then ye Lord giueth them this token to assure them whom the Lord chose and ordained, that there might be no more contention about the Priesthood, namely, that his rod should waxe greene, flourish, and beare blossomes. Thus doth God cut off all occasions of murmuring among them.
[Speake vnto the children of Israel, and take of euery one of them a rod.] The people ought to haue bin throughly humbled for their offence, & to haue their hard hearts broken in peeces by the consideration of Gods iudgements and miracles, and so throughly to bee moued [Page 678] to reuerence the ordinance of God concerning the Priesthood. But because God is constrained to work another miracle, & to change the course of nature, and to call things that were not, as though they were, it appeareth they were not yet sufficiently touched and humbled: for God doeth no worke in vaine. If then the dignity of the Priesthood had bene sufficiently confirmed by the punishment taken of the seditious and their partakers, this new miracle had not beene wrought in the dry and withered rod. Wherefore God goeth about by this meanes to remedy their pride and presumption, and sheweth his great mercy and goodnesse toward them in calling them to repentance and in curing of their infirmities. We learne heereby, Doctrine. that the Lord is very desirous to haue sinners conuerted and brought to repentance,God is desirous to haue sinners broght to repentance that so he may saue them, Esay 65, 2. Ezek. 33, 11. and 18, 31, 32. Math, 23, 37. 2 Cor. 5, 20. Peter preacheth repentance to them that killed the Prince of life and denied him in the presence of Pilate, when hee was determined to let him go, Acts 3, 13, 15. Euen to these that murthered and betrayed the Sonne of God, did the Lord offer saluation. To this end he is of such great patience, because he is not willing that any one should perish, 2 Pet. 3, 9. The reasons.
Reason 1 Because first, they are his creatures and his workmanship, and therfore there is great reason, why he should desire their good. Naturall parents do desire to saue and keepe in health their children. They that belong to God are his deere children, Esay 49, 15, 16. He loueth Reason 2 Israel as his first borne. Secondly, he hath not onely created them when they were not, but also redeemed them when they were lost, and that with no lesse price, then with the blood of his owne Sonne, Col. 1, 20. 1 Ioh. 1, 7. Ro. 5, 9, 10. If then he haue done this for them, doubtlesse he will goe forward with his loue toward them: he will raise vp them that are fallen, seeke them that are lost, quicken them that are dead, and bring them home that are Reason 3 strangers to him. Thirdly, it is more honour to God to conuert and saue, then to destroy and cast away his people. Doubt not, but bee well assured, that God will do that which tendeth most to his owne glory, Rom. 11, 1, 2. Iustice and iudgement causeth him to be feared, but his mercy and loue is that which maketh him to be honoured of men.
Vse 1 The vses remaine. Hath God an earnest desire to conuert and saue men? Then it ought also to bee our desire to bee like in this to our heauenly Father, that is, to labour to conuert and bring home others vnto God, that goe astray from him: for in so doing wee shall follow the footsteps and example of God; dealing with our brethren in mercy and compassion as God hath dealt with vs. Let the husband labour to conuert the wife,1 Cor. 7, 16. and the wife to win her husband; the parents their children, and the children their parents: and euery one to conuert his brother. A duty most acceptable to God, and most profitable to others. An argument of loue and charity, greater loue then this can no man shew. So saith Christ to Peter, When thou art conuerted, strengthen thy brethren, Luke 22, 32. Iam. 5, 19, 20.
Secondly, this serueth to condemne the Vse 2 practise of many men in our times, and to testifie that they are farre from God, and can haue no assurance to themselues that they are his children and beare his image. God is desirous to seeke out and to saue them that are lost, Luke 13, 1 [...] like the good Shepheard that leaueth 99 in the wildernesse, and this was the end of the comming of Christ. But we are for the most part carelesse in this duty: few do thinke it to belong vnto them. Others are so farre from seeking to conuert, that they rather seeke to subuert others: and of these the number is farre greater then of the former, who doe crosse by all meanes they can, the purpose and desire of God. He laboureth to saue, and they to destroy: he to build, and they to pull downe; he to plant, and they to root vp; hee to bring to heauen, and they to hell. These are of their father the diuell, and his lustes they do: they ioyne with him, they labour for him, they aduance and enlarge his kingdome, and they seeke to bring moe vnto him. This is a fearefull sinne, which we must repent of, or else we shall repent of it when it is too late.
Lastly, this must teach euery one to haue a Vse 3 speciall care of his own saluation, seeing God is so desirous of it. For euery man should bee more carefull of his own good, then another, or of anothers. It is so in the body, it ought also to be so in the soule. We cannot be more carefull of our owne saluation then God is: & therefore seeing he is so desirous of it, let euery man labour to doe what in him lieth toward his conuersion, that so God may accept of him.
But some will say, Obiect. It lieth not in my power to conuert my selfe, I can do nothing vntill it please God to worke it. I answer, Answer. doe that which is in thy power; and God will giue a blessing. It lieth in thy power to heare ye word, to reade the Scriptures, and to attend to the Ministery of it. Come diligently and constantly to the place of Gods worship, & God will worke in thee his grace to thy conuersion. If thou do not, neuer accuse God, but the frowardnesse of thine owne will which failest in that which thou art enabled to do. For if we say wee desire saluation, and yet despise the meanes, we deceiue our selues. On the other side, from hence ariseth matter of special comfort to euery one that truely endeuoreth his owne saluation, and can make enquiry into his estate, whether he be one of that number that shall be saued, or not. For although hee be clogged with many sinnes, and daily addeth more vnto the burden, yet let him not despaire, nor thinke they shall hinder his saluation.
This is his comfort, that with God all things are possible: and when the desire and power of God go together, how great soeuer his sinnes be, he shall not neede to doubt of his saluation. Let him looke vp to Christ, his merits do surmount all our sinnes.
4 And thou shalt lay them vp in the Tabernacle of the Congregation before the testimony, where I will meete with you.
5 And it shall come to passe, that the mans rod whom I shall choose, shall blossome; and I wil make to cease from me the murmurings of the children of Israel, whereby they murmure against you.
6 And Moses spake vnto the children of Israel, &c.
The Lord goeth forward to declare his wil to Moses, and foretelleth his great and miraculous worke, that in one day the rod should bring forth buds, blossomes, and fruites, to stay the murmuring of the people. All miracles serue to some good end, and as a kinde of Sacraments do confirme some doctrine. These rods were not greene and growing, but were long since cut off from their trees, and altogether withered: [...]c. Com. [...]b. 17. and (according to the opinion of some) were such as the Princes for honors sake did carry when they executed iudgment. Wherfore it was vnpossible, according to the course of nature, that any of them should bee fresh, and flourish, and bring forth fruite. For as they were all of them laide vp together, so they were all of them alike dead, and without life: and therefore, whereas Aarons rod flourished, and by flourishing the vigor of life appeared to be in it, it manifested apparently the power of God, and the Priesthood of Aaron. If any obiect, [...]ection. that the emulation and murmuring could not by this meanes bee taken away betweene the house of Aaron, and the rest of the Leuites, seeing his name onely was written vpon the rod, and not the names of any of them. [...]. I answer, that seeing God shewed forth his power almighty, in that rod which had the name of Aaron vpon it, it was a plaine signe and infallible token, that Aaron was chosen to the Priesthood, and that al others were excluded from that dignity, and so the people confesse in the end of the chapt. Now whereas God in the flourishing of the rod, saith that he would shew whom he had chosen, hee declareth that in bestowing his giftes and benefits in the church, hee doth not respect any mans merit, but dealeth with euery one according to his owne good pleasure. Aaron was not aduanced to the Priestly dignity by any vertue of his owne, but meerely through the grace of God. So are wee adopted and made heires of euerlasting life, not through our own workes or merits, but by Gods fauour, seeing it is not in him that willeth, nor in him that runneth, but in God that sheweth mercie, Ro 9, 16. Of this we haue spoken before, chap. 2. v. 18.19. Touching this miracle which God purposeth and promiseth to worke in the sight of all Israel, wee learne, Doctrine. That God hath from time to time wrought miracles against the course of nature for the good of his church.God can work miracles aboue Nature, when it pleaseth him. Hee is not tied to the ordinary course of naturall things, but he worketh extraordinarily so often as it pleaseth him. All times and ages of the church witnesse this truth, and testify the miraculous workes of his hand, in the Sun, in the Moone, in the Aire, in the Waters, in the Fire, in the Earth, and in all creatures both high and low. Thus he plagued the Egyptians, Psal. 105, 27▪ 29, 30, 32, 34, &c. Thus he dealt with his owne people when they came out of Egypt, Psa. 78, 12, 13, 14.15, 16. Leuit. 9.24. Ioshua 10, 12 Iudg. 6, 21 & 13, 19. 1 Kings 18. In the New Testament we haue sundry miracles of Christ our Sauiour: and the miracle of al miracles accomplished which was prophesied long before, that a Ʋirgin should conceiue and beare a sonne, Esay 7. verse 14. Math. 1. verse 23. Luk. 1, 31.
The Reasons follow. First, that so he might Reason 1 worke faith in them that otherwise would not beleeue. Thus doth God take away all excuse, when he worketh aboue nature, as Exod. 4, 1. When Moses was sent to the Israelites in Egypt, to tell them of their deliuerance, yt God had heard their grones and sighes, & had seene al their troubles and miseries: he alledged that the people wold not beleeue him, nor hearken vnto his voice; and therefore did the Lord inable him to turne his rod into a serpent, & the serpent into his rodde, that so they might beleeue that the Lord God of their fathers had appeared vnto him, Exod. 4, 5. Againe, he is willed to put his hand into his bosome, and when he pulled it out, it was leprous as snow, verse 6. and putting his hand into his bosome againe, when he pulled it out, Behold it was turned again as his other flesh, verse 7. Whereupon the Lord saith, If they will not beleeue thee, nor hearken to the voice of the first signe, they wil beleeue the voice of the latter signe, verse 8. And if they would not beleeue either the one or the other, hee is yet willed to take the water of the Riuer, and to poure it vpon the dry land, and the water should become blood vpon the dry land.
Secondly, God getteth glory hereby among Reason 2 his children, his praise is by it set forth, when by nothing else. Wee are mooued at strange things, Iohn 11, 15, 45. and taught to beleeue. Lazarus was raised from the dead, who had lyen in the graue foure dayes, ver. 39. to shew forth Gods glory, verse 40. Math. 9, 8. Luke 13, 13. and 23, 47. So that miracles serue to worke faith in vs, and to gaine glory to God. The Vses.
First, consider from hence the greatnes and Vse 1 power of God, who is to bee compared vnto him? Esay 44, 24. and 45, 5. None of all the creatures, be they neuer so excellent in strēgth and glorious in power, can do such things, & [Page 680] therefore nothing can be matched with him; let him therefore be preferred aboue all. This is the vse vrged by Moses in his song of thāksgiuing after their passing ouer the red sea, Exod. 15, 10, 11. and Psal. 77.12, 13, 14. He is the onely author of miracles, hee it is onely that properly doth them, and no other. For a miracle is a worke wrought aboue the strength of nature, as we shall shew more largely afterward. But no creature can worke aboue the course of nature, he onely that is the author of nature must do it.
Obiect. But it may bee obiected, that some of the Prophets did raise the dead, as Eliah 1 Kin. 17, 21, 22. and Elisha 2 King. 4, 34, 35. made Iron to swim, being an heauy thing, to ascend vpward, 2 Kings 6, 6. commanded fire to come from heauen, being a light thing, to descend downward, 2 Kin. 1, 10. healed many incureable diseases, 2 Kings 5, 10. and wrought many great workes, Heb. 11, 33, 34, 35. So did the Apostles raise the dead, cleanse the Leapers, restore sight to the blind, healed the sick, cast out diuels, and this was their office & calling to which they were appointed, Math. 10, 8. Answer. Acts 5, 15. & 19, 12. I answer, the gift which they had was the faith of miracles. And this was done in this manner. God reuealed vnto them by his Spirit, that he would worke such and such a miracle when they prayed, & thereupon either by commanding the euill spirit to depart in the name of Christ, or by imposition of hands in other workes they wrought the same. They hauing this knowledge by reuelation of the purpose of God, beleeued the same, and were as the mouth of God, and the hand of God, being his messengers, to signifie what he would do, Marke 11, 22, 23. Heb. 11, 33, 34. They then had no power of their own, it was the diuine power onely that wrought them.
Obiect. But some will say, that the diuels can work miracles contrary to nature, and therefore it is not proper to God. Answer. I answer, hee can worke wonders, but not miracles. For though euery miracle be a wonder, yet euery wonder is not a miracle. He can do things extraordinary, or otherwise then the common course of nature, but he cannot worke aboue or against nature. Thus he caused fire to fall from heauen, & the winds to blow downe dwelling houses, as we see in the history of Iob. Hee also caused blisters and vlcers to arise in his body, and without question they were true vlcers, as ye Scriptures plainly setteth downe, and Iob truly felt, Iob 2, 7, 8. Howbeit this he did no otherwise but by the force of nature, for he cannot make raine, or thunder, or lightning, or winde, or storme, or tempest; this is the worke of God, and commeth from his hand, Gen. 7, 4. Deut. 11, 14. & 28, 12. 1 Sam. 12, 17, 18. 1 Kin. 8, 35, 36.God only sendeth the raine the diuel cannot make it. and 17, 14. & 18, 1. 2 Kin. 3, 17. Iob 5, 10. and 28, 26. and 37, 23, 45. Psalme 105, 32. & 107, 25. & 135, 7. & 147, 8. & 148, 7, 8. Ier. 5, 24. & 10, 13. & 51, 16. Zach. 10, 1. Acts 14, 17. Iames 5, 18. The deuill cannot make the matther whereof the rain is ingendred. They then are deceiued, that thinke the deuill is able to make raine, or haile, or snow, or vapor, or the least flye that flyeth in the aire, or the smallest worme that creepeth in the earth. Neuerthelesse, when the matter of stormes & tempests is prepared of God, he can gather it, and hasten it, and make it more terrible, and carrie it from place to place, from country to country. For as hee can assume a body, but not make a body: so he can vse the winde, but not create the winde. If stormes and windes might bee raised and framed by the power of satan, they might be said to execute his word, & he might be said to be the father of the raine. So then briefly, it is safest to hold this as a trueth, that God caused the fire, but satan brought it vpon. Iobs flocke: God caused the winde, but satan draue it vpon the foure corners of the house. For when once they are raised, satan hath power by Gods permission, to carry and transport them from Region to Region: so yt when naturally they blow one way, he can besides nature turne them another way, neuerthelesse he is not able to send winds, or raise tempests where none are. It may be further said, Obiection that the sorcerers of Egypt did bring forth Frogs, and turne water into blood, and rods into serpents and such like, Ex. 7, 11, 22. & 8, 7. I answer, Answ. it may be satan did fetch these frogs and serpents from other places, and conuey them in a moment into the presence of Pharaoh and of his Princes; for the effecting whereof, more hast and speede were requisite then power, and yet neither were wanting to him beeing a spirit. Sampson was able by Art and cunning to gather together 300. Foxes in short space, that with his foxes and firebrands he might annoy the Philistims, Iudg. 15, 4. Much more is satan able, who may most truly bee called a mightie hunter before the Lord, to bring together on a sodain a great number of these Frogs, which could not be far to seek in the bogs, marishes, & fens of Egypt. Or else this was done in outward shew and appearance onely, not in deed and in truth. If it be further vrged, Obiect. that it is expresly written that the sorcerers broght forth Frogs, and turned water into blood, &c. Answer. I answer, the Scripture often speaketh of things, as they appeare and are offered to the sight, not as they are in themselues. As he that appeared to the witch at Endor is called Samuel, yet it is certaine it was not the true Samuel, but the diuell in his habit and likenesse, 1 Sam. 28, 14. & Daniel saith, ch. 9.21. the man Gabriel appeared vnto him, because he appeared in the shape of a man, whereas he was one of the Angels that stood in the presence of God, Luk. 1, 19.Exod. 32, 1, Nehem. 9, 1 Ioseph. [...] Iuda. [...]. so haue Images oftentimes the names of those whom they represent. Thus Iosephus testifieth, that ye serpents of these Magitians did creepe in the shew & likenesse of true serpents. And Iustine Martyr one of the most ancient saith (Quaest. Orthod. 16) that they did dazle and deceiue the [Page 681] eyes of the beholders, and cast a mist like Iuglers before them. [...]. in cap. 3. 1. ad Ti And Ambrose calleth their fact, a counterfeit emulation of that they had seene Moses do before them. But howsoeuer this were done, whether by a reall transportation, or by a deceitfull apparition, certaine it is, they could not make true serpents, true blood, true frogs, and yt for these causes. First, because it is holden, that God only hath power to change and conuert a dead substance into a liuing substance, a rod into a serpent. Secondly, these sorcerers could not doe a lesse thing, therefore not possibly the greater. They could not by all their power and art preserue themselues from the botches & other plagues of Egypt, for the boyles & blaines seized vpon them that they could not stand before Moses, Exod. 9, 11. which notwithstanding is more easie then to make or change a creature; nay they could not bring forth lice, but saide, This is the finger of God. [...]. 8, 18, 19. Thirdly, the true serpents of Moses deuoured the other Serpents, Exo. 7, 12. [...] in Exod. From whence Iosephus and Ferus conclude, they were no better then images and representations. For it is not ordinary that one creature should deuoure another of the same kinde, as a serpent, a serpent; or a Lyon, a Lyon. And if this were found, either wee must imagine that the Magitians serpents and frogs were exceeding little, or else it is incredible & vnpossible, that one creature should receiue into it selfe another creature of equall quantity, with preseruation of it selfe. Lastly, if any such power had bin in the Magitians, to make true frogs and serpents, they might also by the same power haue remoued those that Moses brought. For he that can build vp, can also pul downe: and it is one and the same art to knit and vnloose: nay, it is an argument of greater power to make them, thē to remoue th [...]. Now they could not take them away, albeit they were annoyed by them, but were constrained to intreate Moses to pray for their remouall, Exod. 8, 8. And if they had bin able to make them, they should be more cunning artists and craftesmen then their master, I meane the diuell. Thus much of the slights & iugling tricks of these cousening sorcerers.
Vse 2 Secondly, we must learne to feare God and to obey him; he commandeth Nature & it giueth place to him, who is the God of power, and he shall reigne for euer and euer, Exo. 15, 18. He stopped the mouthes of the Lyons, & quenched the violence of fire. True it is, that ordinarily the Lord gouerneth the world by second causes, howbeit he is free to vse them, or not to vse them: and he can change ye course of them to the preseruation of the godly, and to the destruction of the wicked A singular comfort to all such as belong to him, to moue them to cast their care vpon him, and to cleaue vnfainedly vnto him with all our hearts by a liuely faith. He neuer wanteth meanes to doe vs good, or to procure our safety. Vpon this foundation did those seruants of God builde, that were threatned to be cast into the hot fiery furnace; for they considered, that the God whom they serued, was able to deliuer them, and therefore they feared God more then the King, Dan. 3, 17. And albeit God do not ordinarily in our dayes work myracles, yet he hath the hearts of all men in his owne hand, and hee turneth them as it pleaseth him, and maketh oftentimes our enemies to bee at peace with vs, Prou. 16, 7. On the other side, this serueth for the terrour of the vngodly, that God hath infinite waies to worke out their destruction: the least of all the creatures once armed by the Creator, are of wonderfull force, and shall bee sufficient to destroy all his aduersaries. This doth Moses teach, touching the drying vp of the red sea, a worke farre exceeding all the limits of nature, Exod. 15, 14, 15, 16. The people shall heare of it and be afraid, the Dukes of Edom shall be amazed, the mighty men of Moab shall tremble, and the inhabitants of Canaan shall melt away. Now they knew they had not to do with a weake & impotent God, such as were the gods whom they worshipped, but with him that could command sea & land: and this doth Rahab confesse to ye spies whom she receiued into her house, Iosh. 2, 10, 11. Let all these therfore know, that they must feare him that is able to destroy, and to cast both body and soule into hell fire.
Thirdly, we must learne to giue God that Vse 3 which is his owne and due vnto him. We must acknowledge him to bee the sole author and worker of all the myracles that haue beene or shall be in the world. Neither Saint, nor Angel, neither Prophet, nor Apostle, neither Satan the prince of darknesse, nor any of the diuels, is able to work any myracle; it is the prerogatiue royall of God. Let vs not stand in feare of the diuell and his angels, they cannot of themselues do any thing vnto vs, but that which the Lord willeth. The common and ignorant sort of men stand pitifully in feare of witches and of their practise, as the cheefest plagues of a Parish, & they confesse they haue bin as glad to please them as their mothers, & as much afraid to displease them, as euer they were to displease their fathers, as if the whole world were gouerned by witches. O that these men would be as carefull to please God, & as fearefull to offend him: as for witches, they are more afraid of them thē hurt: they are but the diuels instruments to deceiue the world; the diuell hath vtterly blinded the eyes of these and of many others, to make them beleeue that they do those things which they neuer do, neither indeed can do. The diuell himselfe is Gods seruant or rather slaue, to do his will whether he will or no: for he can do nothing but what the Lord willeth. He ruleth all things by his prouidence, the diuell cannot kil a flye except he haue liberty giuen vnto him. But to returne to the former point, that it is God onely that worketh myracles, obserue with me that he worketh two waies; somtime [Page 682] by himselfe alone,God worketh myracles two waies. and sometimes by some other creature. By himselfe alone, when he vseth no instrument at all, as in the creation of the world, making al things of nothing, without helpe of Angel or other matter. So he turned backe the shadow of the diall of Ahaz by himselfe alone, and many other such like. Againe, when it pleaseth him he vseth means, as in the myracles wrought in Egypt, he did them by the hand of Moses and Aaron. But heere we must take heed of two extremes, and God is dishonoured by both of them. First, that we derogate nothing from the Maiesty of God, albeit it please him to vse meanes in many of his myracles, because he vseth thē freely, not of necessity, and he is as well able to worke without them as with them. Secondly, that we do not magnifie the creatures and instruments which the Lord vseth aboue that which is conuenient because that were to set them in the place of God, who haue no more power then that which is giuen them from aboue. Obiect. But some may heere aske the question, why doth God vse meanes in working of myracles? Why did he vse the holy Prophets, and Apostles, and sometimes also such as haue no iustifying faith,Mat. 7, 22, 23. as Iudas and others? no doubt as he preached, so he wrought myracles, for he had the same commission with the rest.Math 10, 7, 8. I answer, Answer. he vseth them, not because he standeth in need of them, or is tied vnto them, but for these causes.Why God vseth mean; in working of myracles. First, to teach vs that he approueth the meanes whereby things are brought to passe, and he sheweth by his owne example that we should make account of them: so that if any neglect or contemne them, he opposeth himselfe against the Lord. Secondly, to support and vphold mans weaknesse, who is not able to looke vpon his Maiesty, when he worketh by himselfe, as a weake eye cannot see things that are farre off, except he put on his spectacles. This is plaine in the example of the Israelites,Exo. 19, 18, 19 when they heard the thunder and lightning, and the sound of a Trumpet exceeding loud, and the Mountaine smoaking, they were so afraid, that they desired the Lord to speake no more vnto them,Exod. 20, 19. but that Moses might speake vnto them, and they would heare him. Thirdly, the Lord vseth meanes for the triall of our faith, whether we will ascribe the work that is wrought onely to the worker thereof, or to the meanes; or partly to the one, and partly to the other: or as some doe, all to the instrument, and nothing to the principall. In the myracles wrought by Christ himselfe, wee see how diuersly men were affected: for thogh they were effected by the finger of God, yet the Pharisies blasphemed,Math. 12, 24. and said, This fellow casteth out diuels, by Beelzebub the Prince of the diuels. This argueth great corruption of nature and want of faith. Obiect. And as we haue shewed why God vseth meanes, so it may be asked, what meanes God vseth in working myracles? I answer, Answer. they are of diuers sorts. First, such as nay seeme to haue some force and power in them for the working of the myracle.2 King. 20, 1. When the waters of Marah were bitter, that the people could not drinke of them, the Lord shewed Moses a tree, which when he had cast into the waters, they became sweet. Secondly,Exo. 16, 23 [...] he vseth meanes that haue no appearance of any power or vse in the working of a myracle; such was the touching of the hem of Chrsts garment, which infinite numbers touched,Math. 9.21. Luke 8, 45. and yet receiued no vertue from thence. Such was the lifting vp of the rod of Moses, and the stretching out of his hand at the red sea, Such was the striking of the Rocke with his staffe at the waters of strife,Numb 20. which had no power to make the waters gush out. Such was ye handkerchieffe of Paul to cure diseases,Acts 5, 15, [...] 19, 12. Iosh. 6, 20, & the shadow of Peter, by which many were healed. For these cures were wrought when the Apostles were absent, and knew nothing of them, but were busied in other more important workes of their callings. Thirdly, he vseth such meanes as seeme no way auaileable vnto the worke, but rather quite contrary, to hinder it, as curing the blinde man, He spat on the ground, and made clay of the spittle, and laid vpon his eies; Iohn 9, 6, 11. which might seeme more auaileable to put out sight, then to restore it, to make a man blinde, then to make him see. Thus then wee see, and learne to acknowledge, that euery miracle is wrought by the sole and omnipotent power of God.
Lastly, we learne heereby, that we haue a Vse 4 most sure word of the Prophets and Apostles, whereunto we must take heed as vnto a light that shineth in darke places. We are not cunningly circumuented by deuised fables, but we haue the whole doctrine of saluation deliuered in the Scriptures, fully confirmed vnto vs. For to what end do all the extraordinary works of God, done by the hands of the Prophets and Apostles serue, but to make plaine the doctrine which is according to godlines, and thereby to worke in our hearts faith and beleefe? The myracles of Christ vnwritten,Ioh. 10, 30, [...] & therefore now vnknowne, were not vnprofitable to be read, & vnworthy to be known; neuerthelesse these were sufficient. When Christ came into the world,Esay 9, 6. he was many waies wonderfull, it is one of his names by which he was to be called; he was wonderfull in his person, wonderfull in his doctrine, and wonderfull in his workes. In his person,Math. 1, 23. Luke 1, 35. because of the vnion of his two natures, he was both God & man. In his doctrine, & the word preached by him, because hee taught the way of God plainely,Math. 22, 1 [...] cleerely, and euidently: nay, as one that had authority, for his word was with power,Math. 7, 21. Luke 4, 32. and they were astonied at his Doctrine. In his works and myracles,Math. 11, [...] Iohn 5, 36. and 10, 25. because they plainly proued him to be God. The doctrine of Christ serued for faith: the myracles serued for the doctrine: forasmuch as they tended, eyther to prepare the mindes of men to receiue the doctrine,1 Cor. 14, [...] or to strengthen faith in the doctrine already receiued.Iohn 14, 11. Both these were committed [Page 683] to writing by the will and appointment of Christ himselfe, to further the faith and saluation of the people to ye end of the world. The doctrine long since written, is no otherwise to be regarded, then the liuely voice of Christ if he were among vs, & we heard him preach to vs, as the Iewes did: and the myracles that are written are no otherwise to be esteemed, [...]ede no [...]yracles [...]me [...]racles. then if we saw them done before our eies, so yt wee need no other, no new myracles to confirme ye doctrine of Christ & of his Apostles. They were needfull when the Gospel was first planted, and seemed strange in the world, as it were in the infancy of the Church. That truth is already plentifully confirmed, except we should account it new euermore. Hence it appeareth, how found & vnreasonable the Romanists are that require of the Ministers of the Gospel, to confirme their calling by myracles. For thus they reason, Extraordinary callings are to bee confirmed by myracles: but ye planters of our Churches shew no myracles; therefore their calling cannot be of God. These are like to the Iewes, of whom Christ speaketh, Mat. 12, 38. If I should aske of them what signes and myracles the Prophets shewed, Nathan, Iddo, Obadiah, Micah, & many others, I think their best answer would be silence. Wee reade expresly, that Iohn the Baptist did no myracle, Ioh. 10, 41. yet was his calling extraordinary. The rule that Christ giueth vs to discerne false doctrine from the true is this, By their fruites ye shall know them, Mat. 7, 16. The doctrine that is taught is the true fruite, they are known therfore by deliuering the doctrine, not by working of myracles. We teach no other doctrine then is set downe in the Scripture, so that it is sufficiently confirmed by myracles already. For if the doctrine of the Apostles be our doctrine, doubtlesse the myracles of the Apostles are ours also, which may not bee seuered and diuided from the doctrine it selfe. [...] defens. This then discouereth the weaknesse of Turrian the Iesuite, who is more ridiculous thē the rest, that asketh the question, how wee know that Luther was a teacher raised vp of God, and what myracle he euer wrought? as also when he telleth vs, that if any should aske of them, what signe they haue giuen to them of God; they haue this myracle, the Sacrament of orders. A very vnorderly answer: whereby it appeareth, that he knoweth not what a myracle is. For who can call an ordinary thing a myracle? As well we may say, the preaching of the word is a myracle; yea, we may better say that the wonderfull effects wrought by the Gospel are a myracle, whereby faith is wrought in the hearts of the elect, and eternall life begun in them. If we will not beleeue the truth of the Gospel by beholding the glorious effects wc it worketh in the consciences of men, it appeareth euidently, that we would not beleeue, though we saw a thousand others, yea though one should come from the dead vnto vs, Lu. 16, 31.
7 And Moses laid vp the rods before the Lord, in the Tabernacle of witnesse.
8 And it came to passe, that on the morrow Moses went into the Tabernacle of witnesse, and behold, the rod of Aaron for the house of Leui was budded, and brought foorth buds, & bloomed blossomes, and yeelded Almonds.
We haue in these words the obedience of Moses in word and worke to the former commandement, as also the performance of ye promise that God made touching the budding of Aarons rod. Consider in these words, Doctrine. Obedience is required of al Gods seruant. that it is the property of Gods children to yeeld obedience to his word so soone as the same is deliuered and reuealed vnto them. All the faithfull are commended in holy Scripture in this respect. The ten lepers that were commanded to shew themselues to the Priest, prepared themselues immediately to go, though as yet no cleansing or curing appeared in the flesh, Lu. 17, 14, 15. they neuer consulted with flesh and blood, they beleeue that Christ was true of his word, & able to performe in deed what he had promised in word. Thus did Noah, whē God commanded him to build an Arke, thogh he had many discouragements, the greatnesse of the worke, the length of the time, the mockings of the wicked, ye danger of putting himselfe into it, and committing of his life to the mercy of the raging waters, yet none of these could terrifie him,Heb. 11, 7. but by faith hee ouercame them all. Peter being commanded of Christ to let downe his net to take fish, sheweth, that he had wearied himselfe & his fellowes all night, neuerthelesse at the commandement of Christ he let it down, & hoped for an happy issue, Lu. 5, 4, 5, 6. Thus haue Gods childrē alwaies done let vs therefore beware of disobedience, vnder what pretēce soeuer it be. Saul had his excuse, he could set a faire face vpon a bad cause, but hee was punished with the losse of his kingdome, 1 Sam. 15. Woe had it bene to Naaman who shewed himselfe discontented with the Prophet, because he (being before instructed of God) had willed him to wash himselfe seuen times in Iordan; he had gone away a leper as he came, if he had not hearkned to the counsel of his seruants, 1 Ki. 5, 10, 12. Moses was shut out of the land of promise, because he obeyed not God in striking the Rock,Psal 106, 33. but spake vnaduisedly with his lips. The Prophet receiued a commandement frō God, that he should go to Beth [...]el, & reproue the idolatrous worship of the two calues that Ieroboam had set vp, and yt he shold neither eate not drinke in presence with the idolaters, 1 Ki. 13, 8, 9. but because he did contrary to the commandement, he was torne in peeces of a Lyon, paying the punishment of his disobedience, and teaching vs by his example obedience to God.
Againe, Doctrine. obserue that God performeth more then he hath promised. He onely told Moses, God is better then his word that the mans rod whom he had chosen shold blossome, but it appeareth that for farther manifestation of the truth of his word, and the [Page 684] dignity of Aaron, he verified more; for ye Lord did not only cause it to bring foorth buds, and to bloome blossomes, but likewise to beare almonds. We see then from hence, yt such is the goodnes of God, that he performeth and bringeth to passe, more then he promiseth to doe. He promised to Abraham to giue him a childe, but he gaue vnto him many children; for hee had not only Isaac the sonne of promise, by Sarah, but he had Ismael by Agar, Gen. 25, 1, 2, 3 Gen. 16, 15, 16. and many other by Keturah. God therefore is not onely good, but much better then his word.
Reason 1 And no marueile, for he is of infinite power, and can do much more then he will, Mat. 3, 9. and 26, 53. Secondly, he promiseth afore-hand more then we can looke for, to make vs ready and willing to obey him, as he did to Salomon, 1 Kin. 3, 12, 13. to the end that no man should thinke it tedious & troublesome to come vnto him. The vses remaine.
Vse 1 Acknowledge from hence, the infinite goodnesse, mercy, and power of God. His louing kindnesse is incomprehensible. Hence it is, that the Apostle praieth for the Ephesians earnestly, with his knees bowed vnto the Father, that Christ may dwell in their hearts by faith, that they being rooted and grounded in loue, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height; and to know the loue of Christ, which passeth knowledge, that they might bee filled with the fulnesse of God, Eph. 3, 18, 19, Thus then wee must learne to magnifie the exceeding loue of God toward vs, of which we haue daily experience.
Vse 2 Secondly, from hence we may conclude, that much more he will giue vnto vs, whatsoeuer he hath promised. Hee cannot deceiue, nor faile, nor alter that which is gone out of his mouth; it is God that cannot lie which hath promised, Titus 1, 2. He is faithfull, he cannot deny himselfe, 2 Tim. 2, 13. As he is not deceiued, so he cannot deceiue; man is subiect, euen the best men, both to deceiue and to be deceiued. Doubt not therefore of his word that is better then his word.
Vse 3 Thirdly, we haue comfort to goe vnto him in al our necessities, and great encouragement to pray vnto him in time of danger, He is able to giue vs more aboundantly aboue all that which we aske or thinke, Eph. 3, 20. We see how men in their suite to their betters commonly aske more then they looke for, they cannot looke for more then they aske; thinking by yt means of asking largely, to obtaine somewhat answerable to their expectation. But God giueth more then we aske, we do not aske more then he giueth, as all the Saints of God haue found to their endlesse comfort, Psal. 105, 20, 21. Gen. 39, 19, 20. and 40, 14. and 41, 14, 41, 42. Ester 7, 10. compared with chap. 9, 10. Lu. 15, 22. Math. 15, 22.
Vse 4 Fourthly, see the difference between God and man. Men for the most part are liberall in promising, but sparing in performing. It is not so with God; indeed he promiseth much, but he performeth more, hee is a liberall pay-master, he dealeth bountifully with his seruants. When Iacob was sent away to Padan Aram to his mothers father,Gen. 2 [...], [...] God prom [...]sed he would be with him, that he would [...]epe him in all places whither he went, that hee would bring him againe to his fathers house, that he would not leaue him vntil he had done that which he had spoken vnto him of: and Iacob himselfe craued no more of God but this, yt he would keepe him in his way that hee went, and giue vnto him bread to eate, and raiment to put on, Gen. 28, 15, 20. But God performed a great deale more vnto him, for Iacob receiued more, & acknowledgeth more, ch. 32, 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant: for with my staffe I passed ouer this Iordā, & now I am become two bandes.
Lastly, it is our duty to be cheerefull in the Vse 5 duties of our callings, the Magistrate, the Minister, the master, the seruant, euery one as his place requireth, in ruling, in teaching, in instructing, in obeying, seeing God will reward so plentifully. Let no hinderances or pulbacks discourage vs, whatsoeuer we meete withall, let vs passe them ouer, & not regard them. Let vs go constantly forward, as Moses did; there were many hookes baited and laid before him to catch him, many snares set before his eyes to entangle him: but hee escaped as a bird out of the net of the fowlers, Heb. 11, 26 because hee had respect to the recompence of the reward. God rewardeth abundantly, aboue our deserts & desires. Our deserts indeed are little, nay none at all, but our desires are great: and yet the bountifulnes of God exceedeth our desires, though they be often enlarged very far and wide. If this will not giue encouragement, nothing will.
[Behold, the rod of Aaron for the tribe of Leui was budded, & yeelded almonds.] Out of these words, another point is to bee considered, I meane from the flourishing of this rod,Doctrin [...] & that is,God is abl [...] giue life to things tha [...] are quite d [...] that God is able to quicken & giue life to things that are dead & withered: though they haue no sap, no moysture, no iuyce in them, yet God is able to put a vegetable force into them. This we see in Abraham & Sarah, they were in respect of generation as good as dead; for Sarah was aged and barren, and past bearing of children, for it ceased to be with her after the manner of women, Gen. 18, 11. and Abraham himselfe was an hundred yeare old, Gen. 17, 17. yet he was made a father of many Nations, euen before him whō he beleeued, who quickneth the dead, and calleth those things which bee not, as though they were. Rom. 4, 17. This we see euidently in the first creation, when out of the earth, dead in it selfe, he produced liuing creatures, and made it bring forth grasse, and hearb yeelding seed, and the fruite tree yeelding fruite after his kinde, Gen. 1, 11, and 2, 7. So when God had formed man of the dust of the ground, he breathed into his nostrils the breath of life, & man became a liuing soule.
Againe, it appeareth how God in all ages raised some out of the graue, and from the number of the dead; the dead man that was cast into the sepulcher of Elisha, so soone as he touched his bones, [...]ng. 13.21. reuiued, and stood vp on his feet. This we see among the miracles of Christ. When a yong man was carried dead out of the gates of the City, the onely sonne of his mother, he came and touched the Beere, and raised him to life. [...] 7.11, 12 [...]th. 9.25. So he raised the daughter of Iairus, for he tooke her by the hand and she arose. The like we might say of Lazarus, that had beene buried and had layen foure dayes in the graue, for when he cryed with a loude voice, Lazarus come forth, [...] 11.43.44. hee that was dead came foorth bound hand and foot, with graue clothes. So did Peter to Tabitha, a woman full of good workes and almes deedes, he kneeled downe and prayed, [...] 9.40.and turning him to the body, hee bad her arise, and she opened her eyes and sate vp. Heereunto also we may not vnfitly apply the examples of such as haue recouered out of eminent dangers, and haue beene in a manner, in the iawes of death, and helde their soules in their hands, as Hebr. 11.17, 19. Touching Isaac, hee lay bound with cords as a sacrifice vpon the Altar, the knife was lifted vp to haue killed him, and his father ready to haue offered him for a burnt offering, and therefore he is also said to haue offered him, accounting that God was able to raise him vp, euen from the dead, from whence also he receiued him in a figure. The like we might say of many other the Saints, that haue had experience of Gods power, who being no better then dead in their own opinions by incurable diseases, and incredible dangers, haue notwithstanding been suddenly restored. Hezekiah was willed to set his house in order, for he should die, his disease was mortall, yet by prayer hee obtained the prolonging of his dayes. When Daniel was in the lyons denne, and the three seruants of God in the fiery furnace, Noah in the Arke vpon the waters; Ionah in the belly of the Whale, where were they but after a sort in death? yet all these had deliuerance, and flourished againe like the Almond rod in this place. The like we might say of Paul, Cor. 11.26, and 1.9, 10 he was pressed with trouble, out of measure, aboue strength, insomuch that he despaired euen of life, and receiued the sentence of death in himselfe; yet God which raised the dead, deliuered him from so great a death. We reade in the actes of the Apostles, that he was stoned with stones, so that they drew him out of the citie, supposing that he had beene dead, but when the disciples stood round about him, [...] 14.19, 20, [...] 2.27. he rose vp and came into the citie. So doth this Apostle speake of Epaphroditus, he was sick nigh vnto death, but God had mercy on him, and not on him onely, but on me also, lest I should haue sorrow vpon sorrow. This was likewise the flourishing of the Almond rod of Aaron.
Reason 1 This is not to be maruelled at, forasmuch as God is the liuing God, he hath life and being in himselfe, and he giueth life and breath and being vnto other things. This is a title proper and peculiar to God,Matth. 22.32. and therefore it is said, Hee is not the God of the dead, but of the liuing. Secondly, he is of infinite power and was Reason 2 able in the beginning to create all things of nothing,Heb 11.3. so that the things which were seene were not made of things which doe appeare. Thirdly, he Reason 3 can take away life and breath so often as it pleaseth him, yea cast body and soule into hel.Psal. 104.29. Matth. 10.28.
The vses remaine. First, this was a type, as Vse 1 also the whole Priesthood was, of the person, doctrine, Priesthood, and kingdome of Christ, as appeareth in many places of the Prophets.Esay 11.1, 2. Psal. 45.6. and 22.14.18. Act. 13.23. Al our saluation springeth from his crosse, and our life from his death, He offered vp himselfe vpon the crosse for the redemption of our bodies, to obtaine for vs euerlasting peace, perfect righteousnesse, and the kingdome of heauen; he rose againe from death to life for our iustification. Rom. 4, 25. This is the rod yt came out of the stemme of Iesse; and as a branch that grew out of his roots, who though he were put to death in the flesh, and became as a dry and withered stalke and staffe that was not regarded,1 Pet. 3.18. Rom. 4.24. yet he was quickened by the spirit, and God raised him from the dead, so that hee became as the flourishing rod of Aaron, in whom we haue redemption through his blood, the forgiuenesse of sinnes, according to the riches of his grace, Eph. 1.7.
Secondly, heere is also a type set forth for Vse 2 the confirmation of our faith in the doctrine of the resurrection of the body at the last day, which as dry seede is cast into the earth and brought to dust, yet in due time shall flourish againe, as the rod of the almond in this place. Dan. 12.2. Ioh. 5.25. and 11.24, 25. Ioh. 19.25, 26, 29. This hath beene taught in all ages of the Church from the very beginning, Gen. 4.10. and 5.24. Heb. 11.5. Iude ver. 14, 14. Exod. 3.6, 15. 2 King. 2.11. Esay 26.19. Notwithstanding in all ages some haue been found that haue denyed the resurection. Among the people of God, that Sadduces taught that man perished wholly, and that after death there is no rising or returning to life, but that he perisheth as the beast, Matth. 22.23. Act. 23.8. And the Apostle Peter foretelleth, that in the last dayes should mockers arise, that should say, Where is the promise of his comming? 2 Pet. 3.3, 4. and what is this else, but not to beleeue that Christ will come againe to iudgement nor raise vppe the dead to life? And in the Church of Corinth some were found, which said, there is no resurrection of the dead. 1 Cor. 15 12. Some haue confessed the immortalitie of the soule, as many also of the heathen did, but touching the resurrection they haue fansied it to be in this life, and not after death: so that the resurrection with them is nothing els but regeneration, to wit, a dying vnto sin, and arising againe to newnesse of life.
The authours of this heresie seeme to haue beene Hymeneus and Philetus, of whom the Apostle saith, Concerning the truth they haue erred, saying that the resurrection is already past [...] [Page 686] thereby doe destroy the faith of some, 2 Tim. 2.18. Neither is this heresie dead with them, but is reuiued and continued in the damnable sect of the Family of loue, who hold that hell and heauen are in this life, and no other resurrection of the body, or day of iudgment, or comming of Christ, thē in this world. To these we may ioin as next neighbors ye Anabaptists of our times, who vtterly deny that the same bodies, which now we haue, and shal lie in the dust, shal euer rise againe; but they hold, that God at the second comming of Christ, will make vs new bodies. This is to maintaine a new creation of new bodies, but to deny the resurrection of the former bodies. For it is one thing to make and another to raise vp. Against all these errors, wee must cleaue to the simplicity of the Scriptures.The resurrection proued. For this is a fundamentall point of Religion, if this be shaken and ouerturned, all religion is pulled vp by the rootes. Hence it is, that the Apostle reasoneth against these at large, 1 Cor. 15. and prooueth the point soundly & substantially by many arguments.
The first reason.First, if there be no resurrection, then Christ is not yet risen from the dead, ver. 13, 15, 16. but he is already risen, and death shall haue no more dominion ouer him, Rom. 6.9. and if the head be risen, then the members shall rise also. The head cannot be without the members: and how can that head be said to haue life in it, if all the members should lie couered in the dust, and neuer be vnited to the head, neither one to another?
The second reason.Againe, if no resurrection, then of all men the beleeuers were most miserable, vers. 19. Here they are vexed with sundry enemies, Satan, the world, and the flesh. Lazarus heere wanteth and suffereth hunger, while the rich glutton is clothed with purple, and fareth deliciously euery day, Luk. 16.19. The godly weepe and lament, while the vngodly reioyce and be glad, Ioh. 16.20. At this stone, the godly haue often stumbled, Psal. 73.2, 3. Ier. 12.1, 2. and from hence the reprobate take occasion to harden their hearts in wickednesse, because they thinke there is no God will reward them that seeke after him, Mal. 3.14. but they are greatly deceiued, Psal. 58.11. For woe were it to all Gods seruants, if there were no resurrection & eternall life. But they are not ye most miserable, because they are pronounced blessed by the mouth of Christ, Matth. 5.4, 6, 10, 11. Luk. 16.25. 2 Thess. 1.5, 6, &c.
The third reason.Thirdly, if there should be no resurrection of the godly, from death to life, then the first Adam should be more mighty and powerful, then the second: so that the second Adam should be impotent and weake, if hee should not be able to deliuer them from the iawes of death. Adam and Christ are compared vnto two trees,Adam and Christ com [...]red. and both of them communicate to Vse 4 their boughes and branches such things as they haue of their owne. Adam was as an euill and rotten tree, and therefore communicateth so men these properties and no better. Christ is the good tree and full of sap and life, and he infuseth into his members goodnesse and life, and no worse then these. It is not possible that an euill tree should bring foorth good fruite, or a good tree euill fruit, Mat. 7.17.
Fourthly,The fourth reason. all our enemies and the enemies of Christ are to be taken cleane away, & made subiect to Christ and to vs, ver. 25, 26. All shall be put vnder his feete, Psa. 8. and he must raigne, vntill all his enemies be made his footestoole, Psal. 110.1. The last enemie of the head and members is death, this shall be quite abolished at the last day, and not before. True it is, that Christ himselfe can die no more, Rom. 6.9. Heb. 7.25. yet hee accounteth it his enemie, because it is an enemie to his children:How death is Christs enemy, and how ours. and he accounteth that as done to himselfe, which is done to any of his members, Act. 9. And it is our enemie, because it daily cutteth off part of our life, and seeketh to take hold of it, it weareth and wasteth our dayes by his messengers or harbengers, to wit, troubles and calamities, sickenesses, sores and aches: it bringeth sundry paines and dolours, it separateth the dearest and neerest friendes that euer were, the body and the soule: it leadeth the body captiue, and clappeth it vp in a loathsome prison full of wormes, and filthinesse, and rottennesse: it destroyeth that Tabernacle which was at the first a most glorious creature, and as farre as lyeth in it, it would depriue the body of eternall life, and keepe it in ignominy for euer vnder the earth: so that it is a most spitefull & malicious enemy raging vpon vs without any mercy or compassion.
Fiftly,The fift reason. If there were no resurrection, to what end and purpose are any baptized for dead? if the dead rise not at all, Verse 23. why are they then baptized for the dead? This place is darke, and commonly vnderstood of the Sacrament of Baptisme, but then it will not necessarily proue the point for we it is brought, and it is brought to proue the resurrection. Wherefore, to make the Apostles reason good, we must vnderstand it, either of the washing and cleansing of the bodies of the deceassed, as the word baptisme often signifieth, Mar. 7.4. He. 9.10. for this was a common custome among the people of God, that first they washed the dead bodies, and then annointed them, Act. 9.37. (yea, among the heathen themselues;) which was a certaine testimony to the liuing of the resurrection of the bodies of the dead. To this purpose doth Seruius alledge an old verse of ye Poet Ennius, ‘Tarquinij corpus bona foemina lauit & vnxit.Serui. in Aeneid. lib. 6.’ That is, A certain deuout woman washed and annointed the body of Tarquinius. The like doth Pliny auouch in one place of his naturall histories,Pliny. as the same Seruius testifieth, and expresseth the cause, that thereby they might make tryall whether the vitall spirits yet remained in the body or not. And Virgil, Virgil. Ac [...] lib. 6. declaring how the Trojanes solemnized the funeral of Misenus, hath these words,
That is,
These witnesses doe sufficiently prooue, that the Gentiles did ordinarily vse to wash their dead, and then to annoint them, and this was a very ancient practise among them.
Or else we may vnderstand the place of the death and afflictions of the Saints of GOD, which they suffer for righteousnesse sake, in which they are ouerwhelmed, as the body is plunged in the waters: and thus the word is taken, Luk. 12.50. Matth. 20.22, 23. where our Sauiour calleth them backe from their ambitious thoughts of superiority ouer their fellowes, and warneth them to prepare themselues for troubles, yea for death it selfe. This is the cup that all must drinke off, 2 Tim. 3.13. Act. 14.22. Baptisme properly signifieth a dipping or plunging into the water: and the crosse is a certaine plunging into calamities. Thus then the reason is framed, If there be no resurrection, then should they doe foolishly, that would seale vp the trueth of the Gospel with their blood, and lay downe their liues for the testimony of God: but such as resist vnto blood and suffer persecution for the words sake, are not foolish. Life is precious and deare vnto them as well as vnto others, they would not therefore be so lauish and prodigal of it, as to lay it downe, except they looked for a better life (which the Apostle farther amplifieth by his owne example,) Matth. 10.39, 33. 2 Tim. 2.12. and 4.7.8. 1 Cor. 15.30, 31. Act. 5.41. & 16.25. Ioh. 21.19.
[...]he sixt rea [...]n.Lastly, the Apostle reasoneth thus, If there be no resurrection of the flesh, then the Epicures and Libertines taught well, that wee should follow our pleasures and delights, eate and drinke and be merry, and neuer mind better things, or think of any other life, like swine and beasts that know not God, vers. 32. To tell the yong man, that he may freely follow the lusts of his eyes, and walke in the wayes of his owne heart, Eccle 11.9. or the rich man that he may take his ease and pastime while he liueth heere, because when he dyeth, all is lost, Luk. 12.19. or the ambitious man, that hee may say in his heart, Who shall bring me downe to the ground, Obad. vers. 3. or the secure person that liueth deliciously, that he may say, I shall see no sorrow, Reuel. 18.7. I haue neede of nothing, Reuel. 3.17. I say to tell them thus, is a damnable and pernicious doctrine, and not to be taught and heard in the Church of God, 1 Cor. 15.33. for this were to open a gappe to all prophanenesse, and to hinder all practise of piety. This ministreth comfort against all paines, sorrowes, afflictions, wrongs, and iniuries done vnto vs, wee shall in the end bee free from all, all teares shall bee wiped from our eyes, we shall shine as the Sunne, and be raised againe in glory, 1 Cor. 15.43.
Thirdly, is God able to put life into things Vse 3 that are dead, contrary to the course of nature? then from hence ariseth a notable comfort to all that are in trouble and affliction, though they be neuer so great and so desperate; he is able to restore vs & bring vs out of the same. When the Isralites went into the red sea, what was it, but as it were to goe to present death, and descend into the graue? yet God brought them out againe into a place of rest, and they beheld the confusion of all their enemies, Exod. 14.30. We are ready in euery danger and trouble, to doubt, nay to despaire of helpe and succour, which maketh many to seeke vnlawfull meanes to recouer themselues; we little remember this flourishing of Aarons rod, that the Lord is able to quicken the dead, and to preserue in the midst of all perill, Psa. 33.18, 19. and 34.15.19. This point is notably taught by the Lord to Ezekiel vnder a type not much vnlike in substance to this, chap. 37.5, 6, 7, 11, 12, 13, 14. The Iewes lay now vnder an heauy iudgement, they were in captiuity in Babylon, their case seemed to be desperate: yet vnder that parable of the dead bones, doth God comfort the people with assured hope of deliuerance. For as those bones, which were shewed to the Prophet in a vision, had skinne, and flesh, and sinewes come vpon them, and life and breath put vnto them; so should it bee with that captiued people, they should be restored to their former estate; teaching them, and in them vs therby, that as it was easie with God to raise vp these dry bones, to cloth them with flesh, and to quicken them that had bene dead, that they stood vpon their legs againe; so it is as easie, nay more easie for him to bring our soules out of trouble, and to restore vs to ioy and gladnesse. It is in his power to heare vs and helpe vs in bondage, and banishment, in sorrow and sickenesse, and to deliuer vs out of all aduersity, Psal. 30.5.11. The arme of God is infinite and stretched out farre and neere, hee is Almighty and able to bring to passe whatsoeuer pleaseth him.
Lastly, this setteth forth vnto vs the state Vse 4 and condition of all the faithfull, wee may behold an image of our naturall estate: wee are by nature borne dead in sinnes and trespasses, and there is no life of God in vs, Ephe. 2.12. & 4.18. Neuerthelesse we should not despaire of our saluation or of the saluation of any other.Ephe. 5.14. Gal. 2, 19, 20. There is hope of Gods gracious acceptance, though they be greeuous offenders. The gate of Gods mercy standeth wide open, whose power is so great, that of persecutors, blasphemers, and oppressors of the Church, he can make conuerts, professors, and preachers, Matth. 21.31, 32. 1 Tim. 1.16.Gal. 1.23. This mercy of God was shewed to Paul, yet it was not proper to him, but exemplary; he was made a patterne to shew the way of forgiuenesse vnto others, that he would deale in like maner with them, if after his example they should forsake their sinnes, and embrace the Gospel. This [Page 688] doth Paul teach touching the Iewes, that are now strangers themselues from the couenant of God and from the promises, God is able to graffe them in againe, albeit blindnesse bee hapned vnto them, vntill the fulnesse of the Gentiles be come in, Rom. 11.25. Hee can say to the dead, liue: and they shall liue, as hee made the withered rod to flourish. This is sufficient to keepe vs and our hope aliue, when things seeme to be almost desperate, forasmuch as we beleeue in him,Theophil. enarr. in epist. ad Rom. to whom it is not vnpossible to make them the sonnes of Abraham which are not his sonnes. And as it is easie for vs to call those things that are, so it is not hard to him to raise vp those things that are not, and to make them appeare. When the Gentiles were no people of God, hee made them his people, and raised them as it were from death to life; as also he will doe the Iewes, if they abide not still in vnbeleefe, Rom. 11.23. for as he brought light out of darknesse in the creation, so he bringeth vs from the death of sinne, ignorance, and infidelity, to the life of knowledge, faith, & obedience in our regeneration.
9 And Moses brought out all the rods from before the Lord, vnto all the children of Israel, and they looked, and tooke euery man his rod.
10 And the Lord said vnto Moses, Bring Aarons rod againe before the Testimony, to be kept for a token against the rebels, and thou shalt quite take away their murmurings from me, that they die not.
11 And Moses did so: as the Lord commanded him, so did be.
The former miracle is made cleere and open to all Israel. As God made Aarons rod to blossome, so he would haue the children of Israel to looke well vpon it and to take good notice of ir, and to beleeue not the words of Moses, but their owne eyes. The doctrine, All the miracles of God are wrought openly, apparently, cleerely, and euidently to the senses of men,Doctrine. All the miracles of God are wrought openly and euidently. that no doubt or controuersie should be made of them, Luk. 7.11, 12. Ioh. 11.39, 44, 45. For either men might feele them as the darkenesse of Egypt that was palpable, or else they might heare them, or taste them, or smell them, or see them; and sometimes the most of them concurre together. When the Lord brought his people out of Egypt, all the miracles which hee wrought among them were most apparent vnto their senses. When they went through the red sea, he made the waters to diuide themselues, and to stand on an heap, on the right hand and on the left, like mighty mountaines, that they did most manifestly see and behold the same with their eies. They saw when Moses strake the stony rocke, and when the waters gushed out, & they tasted of them. When God bestowed the gifts of tongues vpon the Church, they heard the Apostles speak in their owne tongues the wonderfull works of God, Act. 2.11. When God would confirme the calling of Moses, he cast his rod vppon the ground, and it became a serpent, his eye saw it, or else he could not haue fled from before it, Exod. 4.3. Againe, at the commandement of God, he put forth his hand, he touched it, and tooke it by the taile, and it became a rod in his hand, and therefore he must needs see it.Psal. 106.27, 28, 29, &c. All the miracles wrought in Egypt were sensible. Their water was turned into blood, the eye saw it, the taste discerned it, and they could not drinke of it. When God sent downe Manna to eat, which fell among their tents, they tasted of it what it was. Whē Christ turned water into wine at the marriage in Cana, the taste of the ruler of the feast discerned it by and by, Ioh. 2.9. And the Iewes said vnto Christ, What signe shewest thou vnto vs, seeing that thou dost these things? Ioh. 2.18. The reasons.
First, that it might appeare that God would Reason 1 not deceiue his people, he dealeth plainely and openly, as he speaketh to Thomas, Ioh. 20.27. Reach hither thy finger, and behold my hands, and reach hither thy hand, and thrust it into my side, and be not faithlesse, but faithfull. Secondly, Reason 2 he holdeth not his in suspense & doubting, but maketh the truth of his works plaine and manifest. When the disciples of Christ were troubled, and their thoughts arose in their hearts, being sore terrified & affrighted, supposing they had seene a spirit, (for he came miraculously among them, and stood in the midst of them) he saith vnto them, Behold my hands and my feete, that it is I my selfe: handle me and see, for a spirit hath not flesh and bones, as yee see me haue, Luk. 24.39. The vses remaine.
From this flourishing of the rod openly Ʋse 1 shewed, we learne what a miracle is, to wit, a rare worke apparently wrought, by the sole omnipotent power of God aboue nature or naturall causes. It is no vsuall or ordinary worke, but rare and extraordinary: and therefore we reade when Christ, or his Apostles by him, did any miracle, the people maruelled and were astonied and amazed, and there came a sudden feare vpon them, Luk. 7.16. Act. 2.12. Mat. 8.27. and 9.8. and 12.23. We cannot say, that repentance or regeneration is a miracle, though it be after a sort the raising of a man from death to life, and wrought onely in a few mens hearts, in comparison of the multitude, because it is ordinarily and vsually wrought in all Gods childrē. Again, it must be wrought by Gods almighty power as we haue declared already. Touching the which we must know, that the omnipotent power of God cannot be communicated to any creature whatsoeuer, no not to the Angels in heauen. For as the Lord saith onely of his wisedome, iustice, and mercy, so also of his power, that he will not giue his glory to any other. Again,Esa. 42.8. thogh this power might be communicated to any other, yet there is no creature capable of it, whether in heauen or earth, none I say is able to beare [Page 689] it or comprehend it. This is euident in the example of Peter, when Christ had wroght a miracle before him, and thereby shewed the glory of his power which in some sort he saw, hee saide vnto him, Depart from me, O Lord, for I am a sinfull men, Luk. 5.8. and Esay 6.2, 3, 4, 5. Lastly, a miracle is said to be aboue or against nature. Nature neuer had any inclination to worke aboue it selfe, and so to bring forth a miracle, for that were to confound things naturall and supernaturall. When at the passage of the red sea, the waters stood on both parts, nature had a desire to make the waters runne and flow in their course as before, therefore when they stood still as on an heape, it was contrary to the nature of them. True it is, there are many strange and wonderfull works in nature, which yet are not aboue nature. The adamant, we see by experience, though we know not by what force, will draw yron to it selfe, though it be heauy, and of it selfe cannot possibly mooue from place to place, yet if it bee aboue it, it will draw it to it selfe, which is strange and admirable: yet because it is not rare but vsuall and common, and wrought by an inherent force in the stone it selfe, albeit to vs vnknowne, it cannot be accounted, neither doth any man account it a miracle. So we know the nature and power of some waters to be such, that they turne that which by nature is gold, as also any other mettall into an hard stone. We see this to be true by experience, [...] Gerard [...]ha [...] in end of it [...]. cap. 166. that whatsoeuer is put into it purposely, or falleth into it accidentally, is also turned into a very stone: as also there is some kind of earth that will turne stakes of wood fastned into it, into stone, as our best Herbalists do tell vs. No man can shew any sound reason for this, why that water or that earth should doe it more then any other water or earth, yet doubtlesse there is a reason of it: and therfore though it be strange and wonderfull, yet it is vsuall or ordinary, and according to the nature of the things themselues, and consequently no miracle.
Ʋse 2 Secondly, this condemneth the lying signes and wonders of Satan, which are meere illusions and deceits, and no true miracles. But cānot Satan work wonders & strange things? hath he no power at all that way? yes: Neuerthelesse, we must vnderstand, that the power of Satan is no way equall or answerable to the power of God; it is not so great, so strong, so large, it is euery way infinite lesse: forasmuch as there can bee no comparison betweene a thing infinite and finite, betweene a creature and the creator. True it is, it is farre greater then the power of men euery way, and yet a limited and finite power, a natural power not a supernaturall. Otherwise woe were it vnto vs, for then doubtlesse none could be saued, such is his malice and cruelty. [...] ledge of and [...]e came If any aske wherein it consisteth. I answer, partly in his knowledge, and partly in his actions. For a as mans knowledge is, such are his deeds; and therefore as his knowledge is great, so are his workes great also. Touching his knowledge and vnderstanding, hee attaineth to it many wayes. First, from his owne nature, for he is not flesh & blood as we are, but a spirit, and therefore hath by nature such measure of knowledge, as is giuen of God to a spirit, which cannot be little. There is much more knowledge in man then is in a bruit beast, by reason of that nature which God hath giuen to man aboue the beasts. And there is much greater knowledge in ye diuell then in all men, because of his spiritual substance. He hath not a body which may hinder him to see the nature, quality, and operation of a spirit. A bruit beast is only corporal and visible: man is partly corporall and visible, and partly spirituall & inuisible: the diuell is wholly spirituall and inuisible, so that being a spirit hee hath the knowledge of a spirit, and consequently greater familiarity with our spirits, then otherwise he could haue. Secondly, by his creation; for he was in his first estate by creation a good angell before his fall, and set by God in the Paradise of heauen, as Adam was in the Paradise of the earth: so that he had the same measure of knowledge giuen of God, which hee gaue to other Angels. So then what knowledge soeuer is in a good Angel by creation, the same knowledge is in Satan by his creation, and therefore must be exceeding great. I will not dispute, whether this knowledge be any way diminished, forasmuch as hee still beareth the stampe of his creation this way. Thirdly since his Apostacy, he hath encreased his knowledge, both of things on earth, and of the wayes of God by long obseruation and continuall experience; he knoweth the age of man, his affections, inclinations, nature and disposition; hee knoweth what pleaseth him best in his youth, and in his age. If any one man had liued from the beginning of the world vnto this day, perfect in sense, in body, in memory, in minde, in reason, and the like, and had daily obserued all things that had fallen out heretofore, he might be able to discouer wonderfull things, and make himselfe much admired in the world. Therefore the diuell must needes haue great knowledge, seeing he hath had all these, he goeth about in euery countrey and kingdome, he compasseth the earth to and fro, Iob 1.7. and 2.2. obseruing what is done in euery place, and is well acquainted with their conuersation. Fourthly, he encreaseth his knowledge, by communication with God, or rather by receiuing commandement from God to execute his will, which hee maketh knowne vnto him. The Lord commanded him to appeare before him to giue an account of the works he had done. God had no sooner named Iob, Iob 1.8, 9, 10, 11. but by and by he knew him well enough, he knew his substance, and how God had blessed him, & therfore neuer asketh who hee was, or where hee was: hee knoweth euery man by Name, [Page 690] and hee knoweth that man is ready to make shew of religion in prosperity, and in aduersity through impatience to fall away from his profession. God gaue him liberty to afflict Iob in his goods, in his children, in his body: whence then hath he this knowledg, but from the reuelation of the Lord? he knew that Iob should be visited with great sickenesse, and with great losses in his children and goods, and thus hee knoweth many other things which are to come to passe afterward. And when hee hath them thus reuealed and made knowne vnto him, hee goeth many times to witches and wizards, and telleth them thereof, and they tell it to others before they happen: by which meanes he many wayes enlargeth his kingdome.
Fiftly, by the reuelation of the Prophets in former times he attained to great knowledge, by whō many things were foretold, in which also he hath knowledge, & can alledge Scripture to serue his turne, Matth. 4.6.
Lastly, by continuall obseruation of naturall causes. An Astronomer, that is skilfull in the starres, can tell, nay foretell many things: but Satan is skilfull in all Artes, he can speake all languages in the world, he is the best artist and linguist that any where can be found. The second thing wherin Satans power consisteth, is in his deeds and actions. He mooued Caine to kill his brother, and preuailed. He tempted our first parents, and preuailed. He commeth to a witch in the shape of Samuel, and taketh vpon him to tell what successe Saul should haue in the battell with the Philistims, and Saul thought it had beene Samuel. Hee was wont to talke familiarly with men, and therefore God gaue a Law, that if any consulted with familiar spirits he should die, Deut. 18.11. Leuit. 20.27. which law had beene in vaine, if none had consulted familiarly with them. So he was a lyar in the mouth of all the false Prophets of Ahab, though themselues did not perceiue it. So hee possessed mens bodies, as we see in the Gospel, whom Christ oftentimes cast out, Matth. 8.28. and being cast out they entred into an heard of swine, and threw them headlong into the waters where they perished. And when certaine Exorcists would haue cast out diuels in the name of Iesus, the euill spirit ran vpon them, and ouercame them, so that they fled out of the house wounded, Actes. 19.16. Thus we see, that Satan is of wonderfull power, to teach vs, not to be carelesse in resisting of him, but to looke diligently to our selues, 1 Pet. 5.8, 9. Neuerthelesse, this is our comfort, that his power is limited: he is as a raging beast, but is tyed vp with chaine: he is the strong man armed, but a stronger then hee commeth, and taketh all his armour from him wherein he trusted, Luk. 11.21, 22. And albeit he make shew to worke miracles, he hath no such power, and therefore hee doth them not openly, but closely and in the darke, as they that doe euill.
Lastly, it reproueth the miracles wrought Ʋse 3 in the Church of Rome, of which they talke and write so much. The works wherof they boast and wherein they glory, are darke and obscure, they are not plain, open, and euident. They tel vs many a sober tale in sundry legēds of Saints liues, of puling souls that haue appeared out of purgatory, and haue taught prayer for the dead, adoration of Saints, worshipping of images, & such like superstitious practises, all tending to abuse the people, and to confirme false doctrine repugnant to the Scriptures;August. de vnitat eccles. ca. [...] of all which wee may say as Austine doth, that they are, vel mendacia fallacium hominum, vel portenta mendacium spirituum; That is, either cosening trickes of deceitfull men, or wonders of lying spirits. But to passe ouer these, let vs by this property of a true miracle, examine the miracle of all miracles, much made off and mightily maintained to bee in the Sacrament of the Altar (so called by the Church of Rome,) wherein after the Priest hath vtterred and muttered a few words, they teach that a great miraculous worke is brought forth, because the substance of the bread which was vpon the altar is changed into the body of Christ by a strange Metamorphosis. If this were true,Transubsta [...] tiation no [...] racle. it were indeed a true miracle. But if it were a miracle, men might discerne it by sense, as all the miracles of Christ were discerned. Let them giue vs an instance, in any creature in heauen or earth, where the Lord wrought any miracle, wc he did not subiect to the senses of man: but heere is nothing that can be discerned by ye senses for as much as the bread by the iudgement of all the senses remaineth, and appeareth to bee the same in substance which it was before, of the same quality, quantity, colour, taste, handling, smelling, vertue, and nourishment: there is not any one sense, or all the senses together that can iudge otherwise of it then it did before, & therfore it can be no miracle. No work is a miracle which cannot bee felt, smelled, seene, tasted, or perceiued. Wherefore, let the Church of Rome teach in their schooles, write in their bookes, preach in their Pulpits, and decree in their Councels neuer so often, that there is a miracle wrought in their Sacrament of the Altar, yet because we can neither see, nor touch, nor taste, nor feele any thing, but the same that it was before, we cannot beleeue them. But they tell vs, Obiect. that though the outward forme and accidents of the bread remaine, yet the substance of it is turned into the body of Christ: which though we cannot perceiue by our senses, yet wee are bound to receiue by faith. I answer, Answer. that if the natural body of Christ were there present, we might feele him, as Thomas did, forasmuch as Christ still retaineth his true body, albeit it be now glorified. Wherefore, seeing there is no miracle in the Supper apparent to the senses, there can be no miracle at all. The difference which is, is in the vse: before it was [Page 691] common bread, ordained for the nourishment of our bodies: now it becommeth holy bread sanctified by the Lord, not so much to feede the body as the soule. To conclude then, by this strange and new found miracle, they ouerturne the doctrine of the Scriptures touching miracles. For wheras we haue shewed that a miracle is a rare worke apparently to the senses, wrought by the sole omnipotent power of God; they make it to be an vsuall, common, and ordinary worke, wrought by euery Priests pronouncing of fiue words, yet so as no sense at all can discerne of it.
12 And the children of Israel spake vnto Moses, saying, Behold, we die, we perish, we all perish:
13 Whosoeuer commeth any thing neere to the Tabernacle of the Lord, shall die: shall wee bee consumed with dying?
Hitherto of the first part of the Chapter, heere followeth the second part, to wit, the repentance of the people, crauing to bee deliuered from present death, and from their sinne wherewith they had prouoked God to anger. As if they had said, We acknowledge that we deserue to die and perish through our sinnes, neither did wee know so much vntill the plague that brake in among vs, taught vs, and the blossoming of the rod conuinced vs to our faces. We presumed to meddle with the office of the Priesthood that belonged not vnto vs, and therfore we deserue iustly and worthily to die. But is there no place for mercy and forgiuenesse? We may obserue from hence, that this should bee the effect of all punishments (which God bringeth vpon sinners) to humble vs, [...]d. explic. [...]m. to make vs auoide sinne, and to submit our selues to God with all obedience. Againe, we must neuer despaire of Gods mercy, which is greater then our sinnes, as a garment wider then the body, and therfore more then able to couer the nakednesse thereof. Thirdly, we must acknowledge and confesse our sinnes to God, because all sinne is committed against God, him onely we haue offended, Psal. 51.4. Briefly also learne, that the first degree of pardon, is to know that our sinnes are pardonable; this is as a sparke of light in a darke night, and giueth hope of great mercy. But to leaue these particulars, this is the generall doctrine, In all chastisements, [...]trine. [...]t is to bee [...]owled- iust in all chastise [...]ts. how grieuous and sharpe soeuer they be, God is to bee acknowledged iust and righteous in laying them vpon vs, Dan. 9.6, 7, 8, 9, 16, 19. Ezr. 9.6.10, 13, 15. Psal. 51.4, 5. 2 Sam. 24.10.
The reasons which are as the grounds of this truth are euident; First, because his punishments, though many times they be greeuous burdens to beare, yet are alwayes lesse then our deserts and offences, Psal. 103.10. He dealeth not with vs according to our offences. Secondly, our sinnes are the procuring causes of all the euils which we suffer, Mic. 7.9. I will beare the indignation of the Lord, because I haue sinned against him. So then the cause of all our sufferings is in our selues. Thirdly, in all his corrections and iudgements hee remembreth mercy, Hab. 3.2. Wee see this often in this book, though the whole people sinned as one man, yet iudgment came not vpon the whole, but the mercifull God striketh some to admonish and amende others.
The vses follow. First, it reprooueth such Vse 1 as stand out with God, and are ready to iustifie themselues, and accuse God of ouermuch sharpenesse and seuerity. These men neuer consider Gods manifold blessings and their owne vnthankefulnesse vnto him, who reneweth his mercies toward vs euery morning, Lam. 3.23. But we render vnto him euill for good, and hatred for his good will. We are like vnto stubborne children, that murmure vnder the rod, and cannot abide correction. So it is with vs, we can abide to sinne, but wee cannot abide to suffer. Wee regard not how much we prouoke him, but we care not how little he punish vs. It is one of the hardest things in the world, to iustifie God, and to condemne our selues worthy of eternall death and damnation. We see it from the beginning in our first parents, they sought shifts and fig leaues to couer the nakednesse of their soules, more then they did the nakednesse of their bodies; as indeed there appeared much more deformity in the one, then in the other, and they had more cause to be ashamed of the nakednesse of their soules, then of their bodies. For sinne maketh vs naked of Gods protection, and causeth him to depart from vs: it taketh away our shield and defence, and leaueth vs in the hands of our enemies.
We see also in the example of Achan, Iosh 7. & of Saul, 1 Sam. 15. how hardly they were drawne to confesse their sinnes: they heard sentence pronounced against them, before they would pronounce sentence vpon themselues. Let vs not tarry vntill God iudge vs, but rather learn betimes to iudge our selues.
Secondly, let vs humble our selues vnder Vse 2 the mighty hand of God, 1 Pet. 5.6. and when he draweth out his sword, let vs not say, wee are righteous, like the Pharisee that condemned another, but iustified himselfe, Luk. 18. rather let vs cry out in the eares of God, Spare Lord, Ioel 2.17. and confesse that it is his mercy that we are not vtterly consumed, Lam. 3.22. When Eli heard the punishment that God had determined to bring vpon him and his house for the wickednesse of his prophane sonnes, he answered with all humility, It is the Lord, let him doe whatsoeuer pleaseth him, 1 Sam. 3.18. God loueth a broken and contrite heart, it is a sacrifice wherein hee greatly delighteth.
Lastly, let vs make our whole life a continuall practise of vnfained repentance, and labour for godly sorrow, that wee may mourne [Page 692] and afflict our soules for sinne, because it is sinne, a breach of Gods law, and displeaseth him. Sinne will not lodge long, where it is not cherished, and made much off, and entertained with delight. It is as a ghest that will not lodge in such houses where he is not welcome: but if once you make much of him and delight in him, then he is an importunate and a shamelesse ghest, you shall hardly rid your house of him. In the word of God, wee finde sundry meanes and motiues to moue vs to enter these meditations.Motiues moouing vs to repentance, First, the commandement of God himselfe, so often vrged and repeated, Ier. 3.12. and 8.6. and 18.11. This was the voyce of Iohn crying in the wildernesse, Repent, bring forth fruits worthy amendment of life Matth. 3.8. This doctrine was preached in Paradise to our first parents, and was afterward figured out by circumcision before the Law, and by their purification after the Law, Esay 1.16. Wash you, make you cleane. Againe, such as repent not, lye vnder the bondage of Satan, they are as captiues & prisoners bound to obey his will, and to doe him seruice. 2. Tim. 2.26. Thirdly, such as die without repentance, remaine for euer without remission and forgiuenesse. They are lost children, and must needs perish, if they repent not before, 2 Pet. 3.9. Luke 13.3. Fourthly, the threatnings denounced & executed vpon ye rebellious and disobedient, are made examples and admonitions vnto vs: his vengeance iustly fallen vpon others, should serue to amend vs, 1 Cor. 10.5.6. 2. Pet. 2.3, 4. Psal. 7.11, 12. Fiftly, the certainety and suddennesse of the last and generall iudgement, which shall come as a theefe in the night, when the heauens themselues shall passe away with a noise, and the elements shall melt with heate, and the earth with the workes therein shall bee burnt vp, What manner of persons therefore ought wee to be in holy conuersation and godlinesse? 2 Pet. 3.10, 11. and 2 Cor. 5.10. Wee must all appeare before the iudgement seat of God, that wee may receiue the things done in this body, whether good or euill. This last day is called a day of Reuelation, Rom. chap. 2. ver. 5. Lastly, we must bee all ledde to repentance by the vnspeakable fruits that follow it; as pardon of sinnes, reconciliation with God, peace of conscience, hearing of our prayers, and in the end blessednesse in the heauens, Ezek. 33.11.
CHAP. XVIII.
1 ANd the Lord said vnto Aaron, Thou and thy sonnes, and thy fathers house with thee, shall beare the iniquity of the Sanctuary: and thou and thy sonnes with thee shall beare the iniquity of your Priesthood.
2 And thy brethren also of the tribe of Leui, the tribe of thy father bring thou with thee, that they may be ioyned, &c.
3 And they shall keepe thy charge, and the charge of all the Tabernacle: onely they shall not come nigh the vessells, &c.
4 And they shall be ioyned vnto thee, and keepe the charge, &c.
IN the latter end of the former Chapter, the people are brought in confessing their sins, and crauing pardon of God: Wee heard their greefe and sorrow for their sinnes, and bewailing their transgressions past, and saying, Shall we perish vtterly? and is there no hope of forgiuenesse? Now we haue in this Chapter, the answer of God to this question, which did proceed from a feeling of their sinne, and a feare of present death, which they had iustly deserued. For Moses declareth how God shewed himselfe reconciled, notwithstanding their manifold prouocations; he cannot keep his anger for euer, but returneth vnto them in mercy, when they turne vnto him by repentance.The deuision of this Chapter. Concerning the which reconciliation, we must consider in this Chapter, two points, first the persons procuring the attonement, which were the Priests & Leuites attending to the Ministery of the word and Sacraments; secondly, the things appertaining vnto them and to their charge: as also the next Chapter deliuereth such things as belong to the people. Now the commandement belonging to them both, to wit, both to the Priests and Leuites, which are heere said to be brethren,All the M [...] nisters ough to be as children, Matth 23.8. 2 Pet 15. Heb. 13.22. 1 Pet 12. is directed to Aaron, and not to Moses, because this was a meere Church matter; Ecclesiasticall, not ciuill: and his Priesthood was newly ratified to him by the authority of God, and by a notable miracle in the flourishing of the Almond rod, Chap. 17.8. The summe and effect is this, that the Priests should minister in the Sanctuary & at the Altar, but the Leuites should minister vnto the Priests, and both of them both for themselues & the people. First therefore the charge of the Sanctuary is committed to Aaron and his sonnes, and to the ouersight of the Leuites, to the eight ver. that the seruice of God might not be prophaned [Page 693] either by themselues or by any other, lest they made themselues guilty of sinne: whereby the Lord would signifie, that there was indeed no cause why any should enuy them this dignitie, forasmuch as it was ioyned with such danger and difficulty. The burden of the Priesthood was so great, and lay so heauy vpon their shoulders, that they were threatened to be punished, if the worship of God, which ought to bee performed with all reuerence, were prophaned through their default. From hence we learne, that as euery sin is in it owne nature great, so are these sinnes the greatest and most heinous, which are committed against a mans particular place and calling wherein God hath set him, [...]e. [...]nnes [...]test [...]e [...]ed [...] mans ar Iob 2.9. The Prophets denouncing iudgements against sundry persons, doe single them out for neglecting of personall duties. The Prophet Micah threatneth the Rulers and men of might, that they hate the good and loue the euill, Who plucke off their skinne from off them, and their flesh from off their bones: they breake their bones and chop them in pieces as for the pot, and as flesh within the cauldron, Mic. 3.2, 3. Thus also he noteth out the falsehood of the Prophets, that made the people of God to erre and cry peace, ver. 5. The idolatrous kings are most of all taxed for the abuse of their calling, not so much for priuate faults, as other men; but for their erecting or suffring of idolatry which they ought to haue pulled downe: yea, the good kings are often blemished that way, because they reformed not the abuses that publikely reigned. The Psalmist, exhorting Iudges to their dutie, and reproouing euill in them, saith, How long will ye iudge vniustly, and accept the persons of the wicked? Psal. 82.2. The Apostle saith of himselfe, Woe vnto me if I preach not the Gospel, 1 Cor. 9.16. he doth not say, if I liue prophanely, as also hee might haue done, but he mentioneth the sinne of his proper calling as the greater euill. The reasons follow.
1 First, because God hath set men in seuerall places and callings, and giuen them their limits and bounds that they should not passe. If then they breake these bounds, as the waters doe their bankes, it must of necessity follow, that they commit a farre greater sinne against God, because they cast his cords from them, and will not suffer themselues to be tyed with them, as we might easily shew in the examples of Vzzah the Leuite, 2 Sam. 6.7. and Ʋzziah the king, 2 Chron. 26.19.
2 Secondly, from the proper workes of our callings we haue our name and denomination. For as our calling is, so we are esteemed: as this man is said to bee a Minister: that man a Magistrate: another a master; another a seruant: and therefore those offences are the greatest which rush against our proper functions. It is noted that when Ahab beganne to reigne, he did euill in the sight of the Lord, aboue all that were before him, 1 King. 19.30. and wherein did he euill? or what is hee charged withall? the holy Ghost might haue said, because he shed much innocent blood: but ye euil wherewith he is charged, is, that he reared vp an altar for Baal in the house of Baal which he had built, verse 32. and made a groue to prouoke the Lord God of Israel to anger. The vses.
This teacheth that all sinnes are not equal, Vse 1 and that the same sinnes in seuerall persons are not equall. The persons make a great difference concerning the sinne, forasmuch as the person is, so the sinne is. Ignorance is one and the same sinne in whomsoeuer it be, whether in the Minister, or in a priuate man: but in respect of his office, in the Minister more then in another. If a theefe shall robbe a man by the high way side, it is an offence, but it is not accounted so great an offence, because it is his practise. But if a Iudge, which should minister iustice indifferently to all, and doth sit in iudgement vpon the common theefe, if hee shal rob or spoile a man, it is much the greater in regard of his place and office, wherein God hath set him. For he sinneth against his owne calling, which he professeth: wheras the theefe hath through custome made that his calling, albeit a foule and faulty calling.
Secondly, as we must auoide all sinne, so especially Vse 2 those sinnes that are committed against our calling, & against the maine scope of our profession, forasmuch as they are most hainous aboue all others, and doe most dishonour God, and deserue the greatest punishment. Some men would account it a small offence for the Prophet, that was sent out of Bethel to cry aloude against the altar, to returne backe, and to eate bread and drinke water in the house of the old Prophet: but because hee sinned against his speciall calling, 1 King. 13.9.16. therefore he was deuoured of a Lyon. If the Minister of the word shall be ignorant in the Scriptures, and not able to instruct the people, he shall be more punished then a priuate man, because he ought especially both to haue and to teach knowledge. It is more shame for a Lawyer that professeth the law, to be ignorant in the Law, then for another that is no way toward it. It is a sinne in fathers that teach not their children, and masters their seruants: but more for the Ministers not to teach their people. This made Christ our Sauiour pronounce an heauy sentence against the expounders of the Law, Lu. 11.52. Woe vnto you ye Lawyers: for ye haue taken away the key of knowledge, ye enter not in your selues, and them that were entring in, ye hindred. The woman was created and appointed of God to be an helper and comforter vnto her husband; if then she shall greeue and vexe him,Gen. 2.18. her sin is far the greater then if another do it, because she sinneth against her calling and creation, and is thereby made the lesse excusable, as appeareth in Iobs wife, whom hee doth more sharpely reprooue, then he doth others, chap. 2.10. and 19.17. The like we might say of all other callings, of the Minister toward [Page 694] the people, and the people toward their Minister.
Vse 3 Thirdly, it teacheth vs the cause why many of Gods owne people are more sharpely punished in this life for the most part thē others, and why they suffer more for lesse sinnes then the vngodly doe heere for farre greater, because they sinne against their vocation and profession, because they are partakers of the heauenly calling, Heb. 3.1. Which words the Apostle vseth as a reason to perswade to be obedient vnto Christ: and therefore their sinnes are greater then of others that neuer had that calling, which know not what this heauenly calling meaneth. Moses and Aaron for a little want of Sanctifying the Name of God, and that but once at Meribah, were notwithstanding punished with this, that they should neuer enter into the land of Canaan; whereas many a prophane and wretched man that sinned a thousand times more, entred into it: the reason is, because they sinned against their calling, vnto which God had called them. So likewise for the children of God, to prophane the Sabbath, is a greater sinne, and they may looke for a more fearefull punishment for the same in this life, then the wicked shall haue, because they sinne against their heauenly vocation. And if they be not carefull to order their families aright, to looke to their children and seruants that they serue the Lord, they may expect greater iudgements from God then others that peraduenture are a thousand times worse, and haue their houses more a thousand times vnreformed, as we see in the example of Eli otherwise a good man: for he & his whole house were ouerturned and destroyed, 1 Sam. 4.17, 18, 20. because God hath a purpose to condemne prophane persons vtterly in the life to come. The like wee might say of Dauid, hee committed adultery but once, with Bathsheba the wife of Vriah, yet did GOD threaten to raise vp euill out of his owne house, so that he would take his wiues, and giue them to his neighbour that should lie with them in the sight of the Sunne: and not long after did his son commit incest with his daughter. Thus did God seuerely punish his owne seruant, whiles many vncleane persons liue in filthy adultery, and daily embrace the bosome of a stranger, who notwithstanding taste no such punishment; their houses are safe from feare, neither is the rod of God vpon them, Iob 21.9.
Seeing this is so, we should not iudge hardly and vncharitably of professours, because we see the hand of God sometimes to bee heauy vpon them, and more then vpon others: but rather consider, it is or may be for the sinnes of their profession, and that afflictions fall out a like: for Iudgement must first beginne at the house of God, 1 Pet. 4 17. hee will first set in order his owne house, and his owne children, and will deale more seuerely with them for smaller sinnes in this life, then he will with the vngodly for greater in this life, whom he specially reserueth for his wrath to come, Nah. 1.2. Let all those therefore, that make an holy profession of seruing the Lord in truth, lay these things to their hearts, and not suffer themselues to bee carried away with the force of sinne: for God will surely meete with them, his hand shall first finde them out, howbeit alwayes for their good, whiles he seemeth not to regard nor reward the sinnes of the wicked: so that we must beware of those sinnes which are against our place and calling wherin God hath set vs.
Lastly, euery one must be carefull to walke Vse 4 carefully in the duties of their particular callings with a good conscience, that so they may please God, and take occasion to reioyce before him; looking to the ordinance of God, who hath set and appointed distinct callings in the family, in the Church, and in the common-wealth, 1 Cor. 7.7, 21, 22. Ephe. 4.11.12. Actes 20.26. There can arise no comfort to vs that wee belong to God, though wee seeme neuer so carefull in the generall duties of Christianity, if we faile in the speciall parts of our seuerall callings. That Minister which liueth in all the common duties of other Christians, and yet doth not or cannot guide the people and feed them with the foode of life, is a wicked Minister, and there belongeth to him a fearefull woe, Woe to the shepheards of Israel that feede themselues; should not the shepheards feede the flockes? Ezek. 34.2. Ier. 23.1. Zach. 11.17. Such are not able to blow the trumpet, and therefore shall not deliuer their owne soules. That gouernour of a family which regardeth not to prouide things necessary for them, so farre as he may, and according to the meanes giuen vnto him, is an euill gouernour, he is worse then the infidell, and hath denyed the faith, 1 Tim. 5.8.
Again, he that regardeth not the education of his children, in the nourture and admonition of the Lord, Ephe. 6.4. is an euill and wicked father, howsoeuer he may deceiue himselfe in thinking himselfe to be a good Christian. For heereby we shall indeede try what is in euery one, if we marke and regard what is in them in regard of priuate and particular duties in their seuerall callings. I haue oftentimes obserued, that many people when they come abroade, behaue themselues in the company of others very religiously and deuoutly, they are ready to ioyne with others in all holy duties; but marke what they are at home, and within the walles of their owne houses, and you shall see them to be quite other men and women and not the same, neuer a whit carefull to discharge their duties in their speciall callings.
There are sundry persons that would bee iudged of others to be Christian men, but they doe not shew themselues priuately to bee Christian gouernors, nor Christian husbands. And many women beare themselues publikely as Christian women of an holy conuersation, [Page 695] who notwithstanding want the ornament of a meeke and quiet spirit, which is in the sight of God of great price, neither shew that subiection toward their husbands that ought to bee in Christian wiues, 1 Pet. 3.4, 5. It is not enough to professe our selues to be Christian men when God hath blessed vs with children and seruants, but heereby we shall bee tryed what is in vs, whether Christ be in vs & dwell in our hearts by faith or not, if wee approoue our selues to be Christian parents, and Christian masters.
5 And ye shall keepe the charge of the Sanctuary, and the charge of the Altar, that there bee no wrath any more vpon the children of Israel.
6 And I, behold, I haue taken your brethren the Leuites from among the children of Israel: to you they are giuen as a gift for the Lord, to doe the seruice of the Tabernacle of the Congregation.
Heere the Lord teacheth how Aaron and his sonnes should behaue themselues toward the Leuites, and likewise the Leuites toward Aaron and his sonnes. For hee willeth them to admit the Leuites to the administration of holy things, but so, as they helpe them onely in inferiour things, not in the chiefest part of their Ministery. He will not haue them come neere to the Altar to sacrifice, neither to enter into the inner parts of the Tabernacle, which belonged onely to the Priests themselues.
[...]iffrence [...]eene the [...]g of the [...]s and [...]es.Heere then we see, that God maketh a difference betweene the Priests and the Leuites, and also wherein the difference consisteth: the more excellent dignity is committed to the Priests, the lesser to the Leuites. They that had the higher calling were not to contemne the others, and they that obtained the lower place were not to greeue at it, or to enuy at others, but God maintaineth peace and vnity among them, so that both must be content, and one be ready to helpe another. And whereas God permitted not the Leuites to offer sacrifice, or to enter into the Sanctuary, and that if either any of them or of the people should presume to doe it, he appointeth death to them that brake this his ordinance, the cause is, that we should know that none hath power to reconcile vs to himselfe and to giue vs entrance into his presence, but Christ himselfe onely, whose person and office was figured out in Aaron and his sonnes.
Wretched therefore and blasphemous is the practise of the Papists, who goe about to make reconciliation betweene God and his people by their idolatrous Masses offered vp for the quicke and the dead, whereby as much as lyeth in them, they crucifie againe the Lord of life, and are no better then the betrayers and murtherers of him. Euill also is the practise of all hypocrites, who by the merits of their owne good workes doe thinke to procure and purchase vnto themselues the fauour of God: for they are so farre from attaining heereunto by their blinde deuotion, that they offend God the more, and prouoke his wrath and indignation against their owne soules.
Againe, note in this difference which God maketh betweene the Priests and Leuites, how necessary and profitable it is, that there should be order kept and obserued in the Church.Marbucch comment. in Nume. There is not onely one office and function in the Church, but many and diuers: neither can one man discharge all places without presumption, nor all discharge one without confusion, and therefore to auoide both, there ought a comely order to be obserued, of which we haue often spoken before. As then in the body of man, euery member hath his proper function, so that if one should vsurpe to doe all, or all to doe one onely, there would follow the destruction of the body: for the hand laboureth for the whole, the eye seeth, and the eare heareth for the good of the rest of the parts: the mouth receiueth meate, and deliuereth it to the stomacke, the stomacke employeth it to all the rest: so should it bee in the Church, euery member must doe his owne duty, and employ himselfe to the common profit and edification of the whole. But to omit these, obserue that the Leuites are saide to be giuen of God to Aaron and his sonnes to assist them, and consequently for the good of the whole congregation. From whence learne this doctrine, that a good Minister is a speciall gift of God,Doctrine. A good Minister is a speciall blessing of God. and a speciall token of his fauour which hee bestoweth vpon his Church. The Lord is many wayes gracious vnto his Church, and powreth out many blessings vpon it, howbeit none more excellent or worthy then to giue this blessing which now wee speake off, to send faithfull teachers, Deuteronomy, chapter 18. verse 18. I will raise them a Prophet, Esay, chapter 66. verse 19, 31. Ieremy, chapter 3. verse 14, 15. Matthew, chapter 23. verse 34. When God beganne to plant a setled state of Religion among his people, hee commanded that the Tribe of Leui should be sanctified to bee the publike teachers of the Church, to instruct them in the will of God; shewing thereby that Religion would not be vpholden, without some speciall meanes and instruments to direct the people therein. The reasons are euident.
First, they are his onely gift, because hee is Reason 1 the Lord of the haruest, as also he is Lord of the Sabbath wherein they exercise their gifts. Who then shall reape downe the corne when the fields are white vnto the haruest, Iohn, chapter 4. verse 35. and gather it into the barne, but such labourers as hee shall set on worke, Matth. 9.37?
Secondly, he onely is able to furnish them Reason 2 with sufficiens gifts for the worke of the Ministery. Therefore when the Lord Iesus ascended [Page 696] vp on high, he gaue gifts vnto men, in the day of his triumph, when he rode in his chariot, as a glorious conquerour, and led all his enemies, euen captiuity captiue, as it were in chaines of yron, Ephes. 4.11, 12. Hence it is, that the functions and gifts for the Ministery, are particularly named in the most gracious promises which God hath made of the best things to bestow on the Church vnder the kingdome of Christ, Esay 59.20, 21. Ioel 2.28, 29.
Reason 3 Thirdly, the Ministery is the ordinary meanes which God hath left to bring vs to saluation: for how shall wee beleeue without a Preacher? Roman. 10.14. For the Apostle sheweth that hearing is necessary to faith, faith to prayer, and prayer to saluation, and therfore also it is necessary that there be preaching, that so men may heare.
Vse 1 The vses follow. First, as good Pastors are tokens of Gods loue to his people, which doe good in their places, and labour to turne many to righteousnesse: so on the contrary, to haue euill and ignorant Pastors are tokens of Gods wrath and iudgement, as Saul was giuen to the Israelites in iudgement to bee a plague vnto them. These win soules to Satan, and encrease his kingdome. For an euill Minister is the diuels collector,An euill Minister is the diuels collectour. he gathereth soules for him, but he scattereth them from God. Or else I may call them the diuels shepheards, whom he hath appointed to keepe his sheepe. For as God saith, I will giue you Pastors according to my heart, which shall feed you with knowledge and vnderstanding: so the diuell saith, I will giue you idoll Pastors according to my heart, that shall fill you full of ignorance and blindnesse. These supply the places of true Pastors, but they can doe nothing, for the sheepe of Christ cannot feede in their pastures, they are so bare and so barren that they cannot liue vpon them, and therefore they that liue vnder them cannot thriue. Happy it were for the sheepe, if either such sheepeheards were remooued from the sheepe, or the sheepe from such shepheards. Such drones seeke nothing but their owne ease, who neuer consider that the Ministery is a calling of great worke and labour. These may be Ministers for the diuels tooth, or after mens hearts, but they cannot be after Gods owne heart. They are blinde guides which run before the Lord send them, he taketh no pleasure either in these silly sheepeheards, or in those foolish people that are contented with them. These are such merchants as gaine many soules to the diuels coffers by doing nothing. Other merchants gaine by compassing sea and land,Matth. 23.24. and trauelling farre and neere, by labouring and taking great paines: but these sit idle all the day long, they labour not in the Lords vineyard and yet by their ease and idlenesse they enrich the diuels kingdomes, and bring him in many thousand soules. These are the diuels factours,Idle Ministers are the diuels factors. by them he getteth, & and groweth rich. The diuels trafficke is all for soules, he careth for no other merchandise: now the idle and ignorant Minister is his factour who sendeth them in these Wares by heapes and by throngs: hee shippeth them with great pleasure, and putteth himselfe in the same bottome, and then ship and all go to the diuell, who sitteth ready in his counting house to receiue them all, and to giue them such entertainement as he hath to giue. Woe vnto such factours, woe vnto such people: woe vnto such deceiuers, woe vnto them that are so deceiued. Neuerthelesse, it is strange to consider, now the greatest part of the people are enamored of them, though they bee the greatest & most dangerous enemies that they haue: because howsoeuer they may, otherwise make much of them, yet indeed they withhold all succour and sustenance from them, and consequently starue them, and kill them.
Secondly, there is great punishment attending Vse 2 vpon the contempt of this excellent gift, Deut. 18.19.10, 11. 2 Chro. 36.15, 16. 2 Thes. 1.7, 8, 9. and 2.9, 10, 11, 12. This meeteth with sundry abuses, that sauour rankely of the reiecting of this great mercy, and therefore let such take heede that God doe not also reiect them. Woe then to the Anabaptists, the Family of loue, and such like Enthusiastes, who refuse the Ministery vnder the pretence of reuelations: whereas the Lord hath reuealed vnto vs the dignity of the Ministery, and therfore the word hath reuealed, that their reuelations are diuellish delusions, whereby they are seduced, to bring them to destruction. Woe also vnto the common sort of besotted Christians, who thinke their home deuotions enough, and their owne reading sufficient to bring them to heauen: not considering that in their reading they want a guide to interprete. The Eunuch could reade the Scriptures as wel as they, he needed not to haue come to Ierusalem to learne to spell his words and name his letters, and yet when he was asked of the meaning and interpretation, and whether hee vnderstood the words of the Prophet, hee answered, How can I except I haue a guide? Actes 8.31. But these will be their owne guides, and therefore let them take heede lest they misse the way that leadeth to the kingdome of heauen. They will be their owne Pilots to guide the ship, let them therefore take heede lest they suffer shipwracke, and bee drowned. Reading is good, but it is not good enough, like a medicine that hath strength in it, but is not strong enough to cure the disease. The men of Berea could reade, and did reade and search the Scriptures daily at home, yet they came diligently to heare Paul preach vnto them, Actes, chapter 17. verse 11. Woe also to all prophane Atheists, who despise all meanes of saluation, hauing no regard at all to God or his word, at home or abroad, publikely or priuately.
Doe these beleeue the doctrine that now wee haue in hand? Do they thinke that a good Minister is a precious gift of God? when by their continuall practise they make it manifest that they regard neither Minister, nor yet Ministery; neither the glad tydings of saluation, nor those that bring the same? The world is stored and replenished with such open contemners of the Gospel, which are enemies to their own peace, to their owne liues, to their own soules, to their owne saluation.
Vse 3 Thirdly, from hence ariseth much instruction to the Minister himselfe. Let vs examine our selues, whether we be the true Ministers of God or not, that we may assure our owne hearts, we are as a gift of God giuen vnto the Church. This hath many branches. First, we must labour for a competency and sufficiency of gifts, that so we may approoue our selues to be ye Ministers of Christ, planted by him. But such as are rash and headdy in entring vpon this calling before they are qualified, I do not meane by men but by God, are presumptuous persons, and are not a gift giuen to the churches where they haue set themselues, because they are no way fitted thereunto. Secondly, we must be diligent in our calling, in the vse of our gifts which we haue receiued, that wee suffer them not to rest & to rust in vs, lest therby they decay and be lost. If we vse them conscionably, we keepe them surely: if we vse thē not, we lose them. The gifts & graces of God do not weare by vse, but doe exceedingly encrease, for we haue a promise, that we shall haue abundance, Mat. 13, 12. Thirdly, we ought to labour aboue all things to seeke the good of the people, vnto whom we are giuen, not our owne good or to get goods, as if we were sent for our owne profits. The end that we must aime at, is the edification, instruction, and saluation of others, not our owne priuate gaine or promotion, nor the vaine applause of the world to magnifie our selues, as the manner of many is. The popish Church neuer regard this: they ordaine their Priests to say Masse, & to minister the Sacrament of the Altar, but send them not foorth to preach the Gospel. They haue many sacrificers, but few preachers. But the ends that we must propound vnto our selues, are, the glory of God, the good of the Church, and the discharge of a good conscience, that so wee may say with the Apostle, Brethren, my hearts desire is, that Israel may be saued, Rom. 10, 1. If we do these things, blessed are we: we shall be such Pastors as God liketh and approueth, such as haue our calling from him, and our gifts from him: we shall teach for him, and reproue for him.
Vse 4 Lastly, it is the duty of the people (whatsoeuer they be) to magnifie the worke of the Ministers, and by all meanes to promote it, for thereby we further the glory of God, and enlarge the kingdome of Christ Iesus. This also hath many particular branches. First, we are bound to pray to God and to commend vnto him the Ministery as his owne ordinance. For if the Ministers be a speciall gift of God, to whō should we goe, or of whom should we aske this gift, but of him that is the giuer of euery good gift, and of euery perfect gift? We must pray to God to send them where they are wā ting, Mat. 9, 37. We must pray for the continuance of them where they are granted, and for the blessing of God vpon their labours, that God would accept the worke of their hands, Deu. 33, 11. We must be thankfull to him for bestowing this gift vpon vs, which he hath denied to many places and people.
Secondly, we must repent of those sins which may hinder either the obtaining or the continuing of it. For as the Prophet truly teacheth, that our sins withhold good things from vs: so it is certaine, yt God oftentimes denieth this blessing for the wickednes; & being once grāted, remoueth it for the vnthankfulnes of the people, because they are not earnest with God to haue it and keepe it, neither walke worthy of it when they haue obtained it, Esay 62, 7. Giue him no rest, till he establish and till he make Ierusalem a praise in the earth.
Thirdly, we should haue this gift of God in precious account, to make a reuerent vse of it, in being subiect, vnto it, gouerned by it, and reformed according to the same: because therin we are subiect to Christ, as the Apostle willeth vs to obey them that haue the ouersight of vs, Heb. 13, 17. and submit our selues vnto them, which watch for our soules, and must giue an account for vs. Let euery one examine himselfe, whether he make this vse of the word; if we do, then we receiue the Minister as a gift of God: if we doe not, thē we do not only reiect ye Minister, but God himselfe that gaue him and sent him to vs; for he hath said, He that despiseth you, despiseth me. Luke 10, 16.
Fourthly, lament the estate of the church▪ which is destitute or depriued of this gift, as Psal. 74, 9. We see not our signes, there is not one Prophet more, nor any with vs that knoweth how long! We must acknowledge therefore, that great is the misery of that people, which want the ordinary preaching of the word. Alas, they see no vision, how then can they but decay? Pro. 29, 18. They haue no Shepheard, what then shall the silly sheepe doe, but wander vp and downe they know not whither? They haue blinde guides to leade them, how then can they escape falling into the ditch? All knowledge and obedience will soone decay, if the word be not preached, as the grasse withereth without raine, the body pineth without food, and the lampe goeth out without oyle.
Fiftly, it directeth such as are Patrons of benefices whō they should present, namely such as they may commend as a gift of God: let him chuse them before they make choise of him: & let ye gifts of God in him commend him, before any write letters of praise for him. They shall one day answer to God for ye soules of such as perish through their default, There is no dalying with Church-liuings, let them therefore [Page 698] prouide sufficient Preachers for their own discharge in the great day of account.
Sixtly, as they must looke vnto it, that haue power to present, so must they that haue authority to institute; for if they lay their hands rashly vpon any, they are thereby partakers of other mens sinnes, 1 Tim. 5, 22. and therefore they ought to endeuour to keepe themselues pure.
Seuenthly, touching the people, they must acknowledge themselues vnworthy of such a blessing, and not take it as a fruite of their own deseruings. We can deserue no good thing, much lesse the greatest good. We cannot deserue our daily bread that nourisheth the body, much lesse our spirituall meate that feedeth the soule. A good Pastour commeth not as lands and liuings by inheritance: & therefore as Salomon speaketh of a good wife, so we may say of a good Minister, House and riches are the inheritance of fathers, but a good Minister is the gift of God. Prou. 19, 14.
Eightly, our duty to God is to loue him a-againe that hath so loued vs; and to giue vnto him our hearts, our soules and bodies, that hath giuen vnto vs such a gift. He could not [...]estifie his fauour toward vs more, thē by such a sure pledge and loue-token. This the Prophet teacheth, Psal. 147, 13, 14, 15. where he praiseth God for many blessings, but for the word as a most speciall blessing aboue all the rest, and farre surmounting all such things as are common to all nations and people; Hee shewed his word vnto Iacob, his statutes and his iudgements vnto Israel: Ps. 147, 19, 20 he hath not dealt so with any nation; and as for his iudgements they haue not knowne them. So then, among al the Lords gifts none is comparable to haue faithfull Pastours to feed mens soules with knowledge and vnderstanding, and so to bring saluation vnto them. True it is, God hath many graces in store for vs, he giueth riches, and health, and wealth, it is he that healeth all our infirmities, and restoreth vs from sicknesse: but the gift of the Gospel is aboue all, which being entertained, bringeth saluation vnto all men. The other also are graces, they are enriching graces, healthy graces, wealthy graces, healing graces; but this is a sauing grace. Therefore the Prophet saith, If thy word had not beene my comfort, I had perished in my affliction, Psal. 119, 92. Ninthly, the people should loue their feet that bring glad tydings of good things, & account them best welcome vnto them. True it is, the vngodly and prophane of the world can see no such benefit in it, nor such good to come by it, as to be any way beholding to God the giuer, or to the Minister that is the messenger: Satan the god of this world hath blinded their eies, so that they are become like swine which finde more sauour in the mire of this earth, thē in the sweet perfumes of the Gospel, or like to children that value a beautifull toy before a precious stone. These account them their enemies that tell them the truth as Ahab did, 1. King. 21, 20. they thinke they come to trouble thē, as Herod & all Ierusalē thought of Christ.Math. 2, [...].
Lastly, al good people such as are Gods people, should earnestly desire to liue vnder ye Ministery of the word, where this gift of God is: that they may alwaies heare the holy doctrine of saluation sounding in their eares, remembring that faith commeth by hearing, Ro. 10, 17. We see how carefull commonly men are to dwell in wholsome and healthy places, where a sweet aire is: so if we desire the health and wealth of our soules, let vs frequent the preaching of the word, and keep the Sabbath with our families, by hearing the voice of God. As for those barren places where no corne groweth, and where no dew nor raine falleth, they are vnwholesome, flye from them: they are dangerous, come not neere them. Hence it is, that the word coupleth preaching and beleeuing together, and therefore let no man put them asunder, Ioh. 17, 20. Acts 8, 12, and 14, 1. 1 Cor. 15, 1, 2. No man can be saued except he be called for whom he did predestinate, them hee also called, Rom 8, 30. but he calleth none by his voice from heauen but by his word in the earth. Either he calleth immediately by himselfe, or mediately by his Ministers: but now he hath ceased to call immediately, and if we waite for such a calling, wee waite vpon our owne vanity, & we do but deceiue our selues, like Herod that waited for the wisemen, but they neuer came vnto him. If then we would be saued, we must first be called: and if wee would be called, we must heare Gods Ministers speake vnto vs and call vnto vs out of his word.
8 And the Lord spake vnto Aaron, Behold, I also haue giuen thee the charge of mine heaue offerings, of all the hallowed things of the children of Israel, &c.
9 This shall be thine of the most holy things reserued from the fire: euery oblation of theirs euery meate offering of theirs, and euery sinne offering of theirs, &c.
10 In the most holy place, &c.
11 And this is thine, the heaue offering of their gift, &c.
12 All the best of the oyle, and all the best of the wine, and of the wheat, &c.
13 And whatsoeuer is first ripe in the land, &c.
14 Euery thing deuoted in Israel shall be thine.
15 Euery thing that openeth the matrice, &c.
16 And those that are to be redeemed, &c.
17 But the firstling of a Cow, &c.
18 And the flesh of them shall be thine, &c.
19 Al the heaue offrings of the holy things, &c.
We see here that God would haue the Priests to be wholly occupied in the Ministery of his seruice: & therfore they could not get their liuing with ye labor of their hands, or by tilling of the ground; they might not be Merchants, Artificers, or Farmers, but must wholly attend [Page 699] vpon the worke of the Tabernacle, so that the Lord sheweth by what meanes they shold liue, and how he would haue them maintained. And first of all hee speaketh of the stipend of the Priests which had the worthier calling; they were to be maintained by oblations, whether meate offerings, or sinne offerings, or trespasse offerings: by the first fruites of the corne, of the wine, or of the oyle: by all things deuoted in Israel: by the first borne that openeth the matrice in all flesh, whether of men or beasts: yet so as that the first borne of men and of vnclean beasts, which might not be offered, should bee redeemed, taking for a man fiue shekels of the Sanctuary, of which valuation we haue spokē before. Adde to these the shewbread, which was changed euery weeke; & lastly, the tenth of tenths, which the Leuites themselues were commanded to pay them out of those tenths which they had receiued of the people, of which we shall speake afterward. Thus we see that the Priests were to looke to euery one of the people, how God blessed them in the City and in the field; how he blessed the fruite of their body, and the fruite of their ground, and the fruite of their cattell, the increase of their kine, and the flockes of their sheepe: yea, how he blessed their basket and their store, and all that they set their hand vnto: to what end serued all this, but to put them in minde of their duty, that their care of the people should bee according to the commodity they reape & receiue by them. We learne from hence, that the Ministers of God, [...]ctrine. [...]e ministers [...]ht to haue [...]e of eue [...] [...]art of the [...]ke. as in receiuing their duties they looke to euery particular person what he hath, and to euery particular benefit how it ariseth, so in performing of their duties, & discharging of their places, they must not onely haue a generall care of the flocke committed vnto them, but also of euery particular man. For as they require their duties, so they must be ready to do their duties: and as they looke to themselues well enough in the gathering together of their reuenues, arising from euery particular person, so the purpose of God herein was, that as they should care for the whole flocke in generall, so also they should care for euery one in particular, Ezek. 34, 4. Luke 12, 42. Acts 20, 20. 1 Cor. 9, 22. 2 Cor. 11, 28. The reasons.
Reason 1 First, the same price was paid for one that was paid for another: the same blood of Christ which was shed, is that which must saue euery particular soule, as well as the whole Church. It followeth therfore, that if Christ haue shed his precious blood for euery soule in particular, then euery particular person must be cared for, that so he may be saued by his blood, Ioh. 10, 11. Hee is that good Shepheard that will leaue ninety and nine in the wildernesse, and seeke that lost one, Luke 15, 4, 6. Secondly, the Minister must giue an account, as for the whole, so for euery particular, Acts 20, 26, that hee may be free from the blood of all: now he cannot be free from the blood of all, except he be free from the blood of euery particular person, so that it sstandeth him vpon, to haue as great a care of the saluation of one as of another. Thirdly, because one vnsanctified man may easily infect and corrupt the whole congregation, as one diseased sheepe may infect the whole flock, 1 Cor. 5, 6. If then the Shepheard be wise, he will as wel take care for the curing of that one, as he would do, if the rest were infected: so ought it to be with the Ministers of God, if they be spiritually wise, they should as wel haue a care of the saluation of each particular, as of the whole in generall. The vses follow.
This reproueth all carelesse Ministers, that Vse 1 yeeld to haue a generall care ouer the flocke, but cannot abide to hear of a particular. These are like to those men that yeeld to God a generall care of things that fall out, and a generall prouidence ouer ye world, but by no means a speciall and particular, as if that would trouble him too much. But his prouidence extendeth to euery one, Mat. 10, 29. A sparrow falleth not to the ground without the will of God; yea, the very haires of our head are numbred, v. 30. So do many acknowledge, yt the Ministers ought to haue a generall care ouer the people, the Apostle is so plaine, that they dare not deny it, 1 Pet. 5, 2. but yet they cannot abide to heare of a particular care, for that were to busie thē too farre, and to lay too heauy a load vpō their shoulders, and to abridge them of many pleasures which they purpose & propound to thē selues to take. But do they not receiue part of their maintainance from euery particular? Somewhat ariseth as due to them from euery one, though it be but a little, & many of them are such good husbands to looke so neere to their profits, that they will not lose a peny, nay they will wrangle oftentimes for an halfepeny. For as it was with the Priests in this place, if they had no meate offering, yet they had of them a sinne offering: or if they had not a sinne offering, yet they receiued the first fruites that they brought: and if nothing did arise for first fruites, yet for their first borne, that was redeemed, somewhat fell vnto them: so is it with the Ministers, many of them can looke into euery quarter and corner of their Parish, to pry out what offals will come to their share: O that wee were as carefull to know the state of our flocke touching their spirituall wants, as for our owne temporall wealth. Let vs busie our selues to enquire of their soules, as well as of their substance, and what they lacke, as well as what we lacke. We see the soule quickneth euery part of the body, and is wholy not only in the whole, but in euery part potentially,It cannot be prooued that the soule is wholly in euery part, otherwise then potentially. albeit not essentially: the powers and faculties of it are dispersed to the communicating of life to euery member. The Sunne lighteneth with his beames the whole world, and there is no one thing hid from the heate thereof, Psal. 19, 6. A candle is set vpon the candlestick, yt it may giue light to all & euery one yt is in the house.
The Church is as an houshold, the gouernor of it must looke to euery part, as the father to all his children, from the eldest to the youngest: if he should haue care for one, and not for another, feed one, and let another starue, hee were an vngodly arid vnnaturall father. So ought it to be with the Minister, he should be as the soule in the body, as the Sunne in the Firmament, and as the father in the family, that is, haue care of euery soule. Some conuerse wholly with the rich, but care not, nor indeed cannot abide to come among ye poore; whereas a faithfull Minister shall many times finde most comfort, and most comfort because most fruite of his labours among them. Others thinke it a great disparagement & disgrace vnto them to binde them to such particular duties. Againe, other in their Sermons so are so high, and flie so farre aboue the slowe and slender capacities of the people, that they can learne nothing at all of them. They do so trouble themselues and the people with their latine, that the hearers haue almost forgotten their english. There is a small deale of learning lieth in pronouncing a fewe latine or greeke sentences, which a slender scholler in the Grammar schoole may quickly do: whereas they ought to labour and striue to profite the meanest of their hearers, in which number the greatest part are. I haue heard many iudicious hearers many times complaine, that the producing of forreigne testimonies, and the speaking of strange tongues, much hindereth attention, and disturbeth the memory; they haue so much variety of sauce set before them, that they forget to taste and eate of the meate. But our doctrine must put vs in minde that the Minister must haue a care of euery part of his flocke. The heathen Oratour pronounceth that they are worthily laughed to scorne that vse such words,Cicer. offic. li. 1. as that they are not vnderstood, Curandum est, vt sermone eo vtamur, qui notus est nobis, ne, vt quidam Graeca verba incultantes, iure optimo irrideamur. Hee wrote this to him that vnderstood ye Greeke, but because hee wrote it for the vse of others also, he abstaineth from intermingling of vnknowne words. And in another place hee saith,Cicer. Tuscul. quaest lib. 1. he disliked as much ye speaking of greeke among latine, as the speaking of latine among greeke. So should we account it as vnfit and vnseemely to speake latine in an english Sermon, as to speake english in a latine Sermon. Thus the Gentiles that knew not ye true God, yet by the light or naturall reason amended by the helpe of art and learning, knew the inconuenience and incongruity of this medly: and therefore we should take notice of it. Againe, it reprooueth such Ministers as are ignorant that cannot, & are idle that will not teach the people: as also Non residents that neuer come among thē for their good, but for their goods not to teach the truth, but to receiue their tithes: these doe indeed take care of none, whereas they should take care of euery one.
Secondly, let the Ministers labour to practise Vse 2 this duty, & to shew their care, as of ye whole, so also of euery part. Doubtlesse, they haue not performed loue to Christ, that haue not care of his lambes as well as of his sheepe, of the feeble as well as of the strong, of the small as well as of the great, and do not seek to be profitable euen to the meanest and the simplest. Little children must haue the bread broken vnto them, and cut into little peeces for them, that they may eate it: if an whole or hard loafe should be set before them, they might rise vp an hungred as they sate downe, and we might iustly bee thought to desire to starue them rather then to feed them. So ought the Minister to studie to shew himselfe approoued vnto God, a workeman that needeth not to be ashamed: rightly diuiding the word of truth, 2 Tim. 2, verse 15. A Physition that dealeth with his patient, hath not onely a care of the whole body in generall, but he applyeth his physicke to euery particular, as he seeth it in his discretion to haue need: so he that is a spirituall Physition, must deale after the same manner, he must not only haue a generall care of all in grosse, but a speciall care of euery one, to apply vnto them, either doctrine, or reproofe, or instruction, or consolation, as hee shall see them to stand in need. He must labour to strengthen the weake, to beate downe the proud, to instruct the ignorant, to comfort the broken-hearted, to raise vp them that are fallen, and to deale toward euery one as his condition requireth.
Lastly, seeing this duty is required of the Vse 3 Ministers, it admonisheth the hearers, that they suffer them to deale thus in particular with them. They are wolues and not sheepe, that cannot abide that the shepheard should touch them and handle them, whose desire is to tarre them, not to teare them, because hee hath a care of their good in particular. It is the common corruptiō of the multitude, they cannot abide that the Minister should strike them home, or apply his doctrine to thēselues. Some speake against the Minister because he is too sharpe, he points at them, he aimeth at them: like those that would bee angry with the Surgeon, because he toucheth the sore, & laieth the plaister vpon it. Others reprooue the Minister, because he bringeth common & knowne things, ordinary points: such men haue itching eares, and hunt after new things, and so turne away their eares from the truth, 2. Tim. 4, 3, 4. These doe not consider that the Minister hath charge of euery soule, and must haue a care of the whole and of euery particular: and in the Congregation, though some be strong yet others are weake: though some be learned, yet the greatest part are vnlearned: whereas their care must bee to strengthen the weake, as well as to establish the strong. And as for them that are strongest, their memory is weake, & their affections oftentimes cold, that they haue need to be put in minde often of the same things, & indeed it is profitable to thē. Phil. 3, 1.
20 And the Lord spake vnto Aaron, Thou shalt haue none inheritance in their Land, neither shalt thou haue any part among them: I am thy part, [...].10, 9. & Iosh. 13. [...]e. 44.28 and thine inheritance among the children of Israel.
21 And behold, I haue giuen the children of Leui, all the tenth in Israel for an inheritance, for their seruice which they serue, euen the seruice of the Tabernacle of the Congregation.
22 Neither must the children of Israel henceforth come nigh the Tabernacle of the Congregation, lest they beare their sinne, and die.
The Lord declareth in these words, how the Leuites shall be maintained. They had no inheritance in the Land as ye rest of the Tribes, neither might they take vpon them any trade, but must wholly attend the duties of their calling, and therefore they haue the tenth in Israel assigned vnto them, for the seruice of the Tabernacle of the Congregation. The doctrine arising from hence is this. The Ministers of the word of God must be liberally maintained of the people, [...]trine. Ministers [...]e word of must be [...]ally mained. Mat. 10, 10. 1 Cor. 9, 14. Gal. 6, 6. 1 Tim. 5, 17, 18 God claimeth and chalengeth all tithes due to himselfe, Leuit. 27, 30. Heere he maketh an assignation or resignation of thē to the Leuites, whom he maketh as his Bayliffes or Deputies to receiue them as his rent and reuenue, and the Priests are appointed to receiue the tenths of their tenths. Here two causes are rendred, wherefore God made ouer these tithes to these persons: First, because they had no part of the diuision of the Land, the rest of the Tribes had the Land diuided to them by lot, therefore they must be prouided for another way. Secondly because their labour was incessant and continuall, and they were worthy to be rewarded for it accordingly. They were deputed to teach the people, & bestowed much paines and attendance in the Tabernacle, therefore they were worthy to receiue their wages, and ought not to be defrauded thereof. Before the law, Abraham gaue vnto Melchizedek, tithes of all, Gen. 14, 20. And the Apostle to the Hebrewes saith, that euen the Patriarke Abraham gaue the tenths of the spoiles, Heb. 7, 4. It is therefore both lawfull & iust, that the Minister should require and receiue, and the people pay vnto thē that which is due in respect of their labour.
Reason 1 The reasons are; First, that thereby the Ministers may be encouraged in their duties, 2 Chron. 31, 4. It is said of Hezekiah, that he cō manded the people that dwelt in Ierusalem, to giue the portion of the Priests and the Leuites, that they might be encouraged in the law of the Lord. They had receiued much discouragement and discontentment in the daies of Ahaz his father, who regarded neither God, nor his word, nor his worship, nor his Ministers, for he tooke away a portion out of the house of the Lord, and cut in peeces the vessels of the house of God, 2 Chro. 28, 21, 24. And in our daies I am well assured, that the Ministers of the Gospel haue as many discouragements as euer the Leuites had, and therefore stand in need of some encouragements. Secondly, it is an ordinance of God, yt they which preach the Gospel, should liue of the Gospel, 1 Corin. 9, 14. Thirdly, they are to attend wholly vpon that calling, and do spend themselues to gaine soules to God.1 Tim. 4, 13, 15.16. 2 Tim. 2, 4. Euery art should maintaine the artificer, and euery trade the tradesman, and euery profession the professour. The calling of the Minister is not of ye lowest callings, and it is none of the least labours, so that their maintainance should arise from their great paines that they take in that calling. Fourthly, it is the law of God and nature, that children which haue receiued liuelihood from their parents, should recompence thē: the Apostle sheweth, that if any widow haue children or nephewes, let them learne first to shew piety at home, and to requite their parents, for this is good & acceptable before God, 1 Tim. 5, 4. If then children ought to recompence their parents for their care in their education, as Ioseph did his father Iacob, much more ought faithfull people to do ye same to their faithfull Pastors, to whom they owe euen themselues, and of whō they haue receiued the life of their liues, Gal. 4, 14. 15, 19. Phil. [...]. 10. Lastly, euery labourer is worthy of his hire; and whosoeuer deteineth the wages of the poore labourer, is a great oppressour, & committeth a crying sin, Iames 5, 4. and the cry entreth into the eares of the Lord of Sabbath. How then should that wc is due to all laborers, be denied to the labors of ye Minister?
And howsoeuer this be an euident truth, yet it findeth hard entertainment in the world, & mens profits doe so rownd them in the eare, that they can quickly finde sundry obiections against ye same. I will touch some of the cheefe and principall. First, the Apostles had great Obiect. 1 gifts, yet they preached freely, Math. 10, v. 8. Why then shold not the Ministers in our daies do the like? I answer, Answer. this must be vnderstood of the gift of working myracles, as appeareth by the circumstances, and as I haue prooued elsewhere. Hence it is, that Elisha would not accept, though he were vrged, of the blessing yt Naaman offred vnto him for the curing of his leprosie, 2 Kin. 5, 16. Againe, if they may receiue nothing for their labours, how doeth Christ say afterward, The workman is worthy of his meate? Mat. 10, 10. Besides, our Sauiour ioyneth these two together, receiuing freely, and giuing freely; and maketh the former the cause of the latter, that they ought to bestow freely, because they had receiued freely. And how had they receiued freely? Surely two waies; freely without any of their owne desarts, and freely without any their owne labor, for they had their gifts by reuelation, Gal. 1, 1, 16, 17. True it is, we haue our gifts by the gift of God freely, without any the least desart of ours, but wee haue not receiued them freely without our great labour and industry: therefore as in this sense, we haue not receiued [Page 702] freely, we a [...]e not bound by this rule to goe about and preach freely. That talent which we haue, we haue it by our great paines, and therfore it is lawfull for vs to take for our paines.
Obiect. 2 Againe, the Apostles are forbidden to prouide and to possesse gold and siluer, Math. 10, 9. I answer, Answer. so he forbiddeth them to haue two coats, or shooes, or staues for their iourney, v. 10. But to obserue this perpetually, were contrary to the practise of Christ himselfe, Iohn 12, 6. and 13, 4. and 19, 23. Luke 22, 36, and of his owne Disciples, who no doubt liued according to the direction and instruction of their master, Acts 12, 8. 2 Tim. 4, 13. So then, this precept had place onely for that present sending, and was not to binde them for euer, much lesse their successours that came after them: for now they were appointed to make haste, and might carry no prouision with thē, but must cast themselues wholly vpon the power, protection, and prouidence of Christ that sent them & gaue them their commission.
Thirdly, Paul preached to the Corinthians Obiect. 3 and Thessalonians without receiuing any wages at all of them, 1 Cor 9, 15. 1 Thess. 2, 6, 7. Acts 20, 34. He labored with his owne hands, and became a Tent-maker, Acts 18, 3. I answer, Answ. the question is not de facto, but de iure, not what he did or any of them did, but what he and they had right and power to do. For albeit he did not take wages, yet he had authority to do it, as himselfe professeth, 1 Cor. [...], 6, 12. yea he saith, that at such times as hee freed them, he robbed other Churches, and tooke wages of some to do seruice vnto other, 2 Cor. 11, 8. And albeit he were well content to depart from his right, yet he ceased not to lay claime to his right, 2 Thess. 3, 8, 9. And in other churches where he preached the Gospel, he liued of the Gospel, and taught all the Ministers by his example to doe the like. If any aske the question, why he abstained from pursuing his owne right? I answer, that many things are lawfull in themselues which are not expedient, and as circumstances often alter the matter, so Paul did this for sundry causes expressed in diuers places: First, lest he should ouerburden them that had already an heauy burden of pouerty lying vpon them, 2 Thess. 3, 8.
Secondly, that he might giue example to those that were idle, which abounded among the Thessalonians, to teach them to worke with their owne hands, and to eate their owne bread, 2 Thess. 3, 9.
Thirdly, that by this meanes it might manifestly appeare, that he sought them rather then theirs, & that he might gaine their soules to God, not their goods to himselfe, 2 Cor. 12, 14, 19. Phil 4, 17.
Lastly, that he might not be any way inferiour to the false Apostles, 2 Cor. 11, 12. But let vs come to the vses.
Vse 1 First, this serueth to reproue sundry persons▪ First, him that is the grand theefe, that first robbed the Church by his dispensations & alienations of the rights and reuenues thereof; I meane, the Bishop of Rome, who hath robbed the Church in soule and body, and is growne far with the spoiles thereof. This he hath done by degrees: he would not let out all the blood at once, but opened the veines by little & little, that had he continued longer to beare sway he would haue left no blood nor liuely-hood in the body. The first wrong was offered to the Churches by depriuing them of their tithes, in fauour of his goodly creatures the cursed generation of his Monkes,D. Field of Church lib cap. ult. who obtained of the Pope and other Bishops, that the lands which they held in their owne hands, & vsed for their owne benefit, might bee freed from any payment of tithes. So the councel of Lateran vnder Alexander the third ordained, that religious men shall pay no tithes out of such their lands as they till themselues: but if they put any out, and take rent as other men, they shall pay tithe as other men do. Here was the flood-gates pulled vp, and a way and passage made for al the mischiefe and misery that fell vpon the Church in succeeding times: for heere is the seede sowne, that beeing watered from the Ʋatican, grew vp apace to the robbing of many flourishing Churches, to the destruction of many christian soules, and to the discouragement of many godly Pastours. For this exemption of religious men, I might say, irreligious, was indeed the cut-throat of all religion, and the bringing in of the streames & floods of irreligion; which staied not here, but preuailed greatly and gate farther footing to the great preiudice of the Church: & therefore this rabble of Church-robbers sought in the next place to exempt all their farmers and tenants that belonged vnto them from payment of tithes, the which, albeit it were disliked and resisted at the first in the Councell of Cabilon, Cabienes. [...]. ca [...]. 19. yet at the length it passed and preuailed. Nay, after that they had swallowed vp the inheritance of the Church, like wolues that tasted the sweetnesse of the blood of the lambes which they had hurried & wearied, they went forward to steale, to kill, and to destroy as the theefe doth, Iohn 10, v. 10. till they had subiected those Ministers & Churches vnto themselues, to whom themselues at the first paied tithes, as belonging to their iurisdiction. Thus these idle drones and euill beasts, were not cō tent to slippe their neckes out of the yoke, and make themselues free from others, vntill they had brought others to be in bondage and subiection vnto themselues. Thus did one theefe make another, and one Church-robber gaue free licence vnto another to rob & spoile, saying one to another Come with vs, let vs lay wait for blood let vs lurke priuily for the innocent without cause: let vs swallow thē vp aliue, as the graue, and whole, as those that goe downe into the pit: we shall finde all precious substance, we shall fill our houses with spoile: cast in thy lot among vs, let vs all haue one purse. Prou. 1, 11, 12, 13, 14. Thus did one theft and robbery make cleere way [Page 703] for another, & in all this time while the church was pilled and polled, and as it were left naked of her garments, the Pope, that would bee called the Protectour of the Church, was so farre from sitting still and looking on, that hee was the ringleader in this sinne, that vpon his head may iustly come all the blood of so many thousand soules as haue by this meanes bin lost vtterly. Thus hath the wilde boare rooted vp the vineyard of the Lord, and made it a prey to wolues and foxes that entred into the same: and the rauenous cloisters of the insatiable Monkes are guilty of that horrible sacriledge, which hath laid waste and desolate so many goodly Churches, & brought the Cleargy to that poore estate wherein to this day it remaineth and continueth in many places. For it is not to be imagined, that any of the people who gaue liberally to the Churches, and richly endowed them with lands and liuings of their owne, would euer haue entertained any thought, much lesse entred into any practise of alienating tithes from the lawfull owners, and appropriating them to themselues, had they not seene the way laid plaine and open before them, and that by those, who by the originall & institution of their order, were to pay tithes, yea and those same tithes consumed in most vile and shamefull manner. Neither shall we finde, that euer any inherited & possessed this portion by an absolute title of inheritance, as their feesimple and freehold, til the suppression of the houses of these vermine, which were become cages of vncleane birds, and dens of theeues and robbers. I cannot see therefore, how at the first laymen could haue any better title to these tithes, then their predecessours the Monkes had, and therfore they yet beare the names of impropriations, [...]ropriati- why so [...]d. as things that are so holden and possessed by an vnproper title. In other purchases, the Lawyers are wont to say, (if the case in this be not altered) caueat emptor, that is, let the buyer take heed and looke to his right and title. To conclude therefore, I would gladly be resolued, whether our Improprieta [...]ies hold the Church tithes by any better title then the Monkes did at the first by the Popes pillage? and whether they were not giuen to ye Church by a good law, and taken from it by a bad?
Vse 2 Secondly, seeing it is Gods pleasure, that such as preach the Gospel, should be maintained by the Gospel, they are reproued that account it an idle and needlesse function, & care not if wee were chased out of house & home, when we haue spent our time, our labour, our strength, and our substance for the fitting of our selues to this calling. Such men are wholly carnall, and sauour nothing of the Spirit. The Apostle saith, They that labour in the word and doctrine, are worthy of double honour, 1 Tim. 5, 17. Meaning by honour, the care and prouision that is to be taken for them. And in the Epistle to the Hebrewes, they are willed to be mindfull of them that haue the ouersight of them, who haue deliuered to them the word of God, Heb. 13, 8. 1 Thess. 5, 12, 13. To these mis-prizers and false iudges of good things, I will adde another sort, that hold tithes to be a kinde of almes, and so would not haue the Ministers chalenge any thing as due for their Ministery and maintenance, but to stand wholly to the peoples deuotion & good will; and thus they would make them right beggers indeed. So that as Ieroboam made the basest of the people to be the Cleargy, so they make the Cleargy to be the basest of the people, and desire to bring them to their doores crouching & creeping for a crust of bread. But we demand that for which we haue laboured, of duty, not of curtesie; and as a recompence, not as a beneuolence; not as their vassals, but as Stewards set ouer the family, or Captaines ouer the host. In ye law, the people were charged with tithes of foure sorts. First, such as were paid distinctly and directly to the Leuites.What tithes were paied in the Law. Secondly, such as were deducted out of these, and to be leuied for the vse of the Priests: both these kindes of tithes are touched in this chapter. Thirdly, such as the people laid aside for the furnishing of their sacred and solemne feasts when they should be at Ierusalem, to which the Priests were ordinarily inuited, Deut. 14, 22, 23, 28, 29, and 26, 11, 12. Lastly, such as euery third yeere were gathered for the releefe of the strā gers, the fatherlesse, the widow, and the poore. This last sort I will not deny to be in nature of an almes: but such tithes as were paied to the Priests and Leuites were paid as wages is for worke. This will bee plainely proued by the doctrine of the Apostle, 1 Cor. 9, 7. producing the examples of souldiers, gardners, sheepeheards & such like, all which claime a recompence of debt, not of deuotion. If then a common souldier lawfully requireth his stipend of that people for whom he fighteth;Tithes are not almes. the Minister also, fighting for the people against their spirituall aduersaries, may do the like: and if he that planteth a vineyard & he that feedeth a flocke, may of duty chalenge to eate of the fruite of the one, and the milke of the oth [...]r, then the Minister that planteth the vineyard of the Lord, and feedeth the flocke committed vnto him, may iustly claime to liue vpon the same. Againe, almes do alwaies exceed the desart of him that taketh the almes: they testifie the mercy of the giuer, not the merit of the receiuer: for charity is more worth then single thankes, and good deeds are to bee valued aboue bare words. But it is not so in paying tithes of temporall things, all which cannot sufficiently counteruaile the worke of the Ministery, 1 Cor. 9, 11. Is it a great matter, if we shall reape your carnall things? And the Apostle is bold to tell Philemon, that he did owe to him euen himselfe, verse 29. It is a principle written in the heart of man by nature, to pay him his wages whom wee set on worke; not to send him away empty that laboreth for vs. As then the labourer hath right to his wages, so the [Page 704] Minister hath his right and part in the goods of those whom he teacheth, & among whom he laboureth, and therfore when he receiueth his tithes, he doth not take almes, but receiueth his owne, hauing as good right vnto the tenth part, as hee that paieth it, hath to the other nine. No man can say that the begger is worthy of almes, he receiueth them by ye law of charity, but cannot claime them as due by the rule of iustice. The day labourer that hath laboured all day, and wasted his strength and spirits, would thinke scorne (though he bee a poore man) to receiue his hire for his labour in the nature of an almes, as the begger taketh a peny at the doore: and shall the Minister receiue his wages as a gift or as a gratuity? The housholder that hath agreed with the labourers for a peny a day, saith vnto them when he came to pay them,Math 20, 14. Take that which is thine own, and goe thy way: as then they receiued their duty, so doth the Minister receiue his due & his duty.
Vse 3 Thirdly, they are also iustly reproued, who treading in the steps of the Bishop of Rome, do deteine from the Ministers of the Gospel, the tithes appointed vnto them, which are not vnfitly called, Gods auncient d [...]maine, founded originally vpon the law of nature. For as we learne by the light of nature, that there is a God, and that he is to be honoured, so the honour that is due vnto him,Sr Henry Spelman de non temerandis Eccles. cannot be performed without Ministers, neither can the Ministers attend their function without maintenance. To this I will adde the saying of the wise man, Prou. 3, 9. Honour God with thy riches. For seeing he is the high possessour of heauen and earth, Gen. 14, 19, and giueth life & breath and all things vnto vs, Acts 17, 24. it is our duty to render backe somewhat vnto him again, thereby acknowledging, that wee hold all of him in chiefe, except wee will yeeld lesse vnto him then the Infidels did to their heathenish gods. Now we honour God with our riches,How to honor God with our riches. not onely when we vse them soberly without excesse, righteously without oppression, and ch [...]ritably without defrauding of the poore, but when we employ them religiously toward his seruice. The Nicodemites were content to become Christians thus farre, as to giue their hearts to God, so that they might haue liberty to dispose of their bodies as thēselues pleased: but these will steppe one steppe farther, they professe to worship God both with soule and body, so they may be discharged & dispensed withall from honouring him with their riches. They will willingly offer the calues of their lips, so they may be freed from ye calues of their stalles. They can be content to trauaile from the East with the wise men, to fall down before him and worship him,Bernard. but they cannot abide to open their treasures, and present vnto him, gifts, gold, frankincense, & myrrhe, Mat. 2, 11. Paul had almost perswaded Agrippa to become a Christian when hee exempted those bandes and chaines: and if euer we will perswade these to become Christians, we must also except these bandes and chaines that wee speake off, for they are very heauy vnto them, they cannot abide them. The tithes are the Lords, he hath reserued them to himselfe, as a rent of the tenant due to the Landlord, or as a tribute and subsidy due to the king: & therefore when they are not truely paid, Deut. 14, 28. as GOD commandeth, but are vnconscionably deteined, he complaineth, that he is robbed and spoiled, Mal. 3, 10. so that if wee giue not vnto the Lord the tenth, who hath giuen vnto vs the other nine,Serm. de Te [...] p [...]re 219. Sr Fra [...] let vs take heed lest he resume the nine parts, and leaue vnto vs the tenth onely. And I may say as a worthy and learned knight of our times saith; Such as haue taken away the Churches dowry, and s;poiled her of it, it had bene great reason they should haue made her a ioynter, to recompence the wrong they had offered, and the losse shee hath sustained. Salomon saith, Prou. 20, 25. It is a snare to the man who deuoureth that which is holy, & after vowes to make enquiry: but gaine blindeth the eies of the wise. Ananias and Sapphira are seuerely punished, who with-held part of that mony which was consecrated to God by their owne gift: these deteine part of that, which neither they nor their fathers euer gaue, and yet neither feare it, nor are touched with it. And who can deny but all tithes are due by vow in the times of the Gospel? and that the true and due paiment of them is long before all customes and prescriptions? It is a rule of common equity,Serm. of [...] & [...]. that no man hauing passed his consent and his deed, may change it to the preiudice of another. Now that which is giuen to the Church, is passed ouer to God for his seruice, and therefore whosoeuer shall take it away againe without the consent of God whose it is, cōmitteth sacriledge against him, and dealeth worse with him then he will suffer any man to deale with vs. Obiection. But it will be said, the Ministers themselues consented to this alienation, and therefore beeing willing, no iniury can be done vnto them. I answer, Answ. our consent is not sufficient, because the vow is made to God, and thereby hee is entituled vnto them, and hath receiued a right in them by our vow, so that consequently they cannot be taken away without his consent. The donation of Ananias and Sapphira was made to God for the vse of the poore, it lay not now in their power nor in the Churches to reuoke & reuerse that grant, wherein God became now to be interessed. We see this in marriage, published in the face of the Church, solemnized by consent of parties and parents, ratified by the action of the Minister, and celebrated in the presence of many friends; the knot cannot be vntied, no not by agreement of the parents, of the parties, of the Minister, of the friends, & of the whole Congregation, because marriage is not of the nature of a ciuill contract, but God is a party and hath a speciall hand in it, and whom God hath ioyned together, Math. 19, [...] let no man [Page 705] put asunder, or separate againe without his cō sent. The like we may say of the Church-endowments, they are not meerely ciuill where God is a party, and therefore that which hee hath receiued, let no man take away without his alowance. Great was the deuotion & zeale of the faithfull gained to the Gospel in the beginning, our fore-fathers thoght nothing too much for the spreading abroad of the sauing truth of Iesus Christ. Many ministred vnto Christ out of their substance, [...] 8, 3. which hee kept in a bagge: wherein he kept the things that were giuen to supply his owne wants, and the wants of others, Iohn 13, 29. After the death and resurrection of Christ, when hee was ascended into heauen, many deuoute men solde their possessions, Acts 2, 45, and 4, 34, 35, and brought the price thereof, and laid it downe at the Disciples feete: which communication of all things, though it tended and extended to the benefite of all, yet was there especiall regard had to the Apostles, that they should want nothing. For how vnreasonable a thing were it, that seeing they ministred vnto the Church all things that pertaine to life & godlinesse, the Church should not minister vnto them food, and raiment, and al things belonging vnto this life? After the Church was once setled and established among the Gentiles, & dispersed throughout the world which before was contained within the boundes of Iudea, it was better to giue lands (commonly now called the glebe) as being a more sure and setled endowment then mony, which as one merrily, [...]tem dice [...], quid [...]? Horat. lib. 1. Sa [...]. but yet truely saith, he would haue called the Churches fixt inheritance, but that he seeth the same also to be moueable. At the first then the church turned their possessions into mony, and afterward mony into possessions. Thus we see, the zeale and feruency of the first times & ages of the Church, while the blood of Christ lately shedde, was yet warme in mens hearts, whereby it came to passe that it had very anciently landes and possessions, both glebe and houses belonging vnto it; wherein they followed the president of God, when he appointed Cities for the Leuites to dwell in, with a conuenient circuit of fields for the maintainance of their cattell, Numb. 35, 2. But neuer was the zeale of men so hot, but now their deuotion is as cold: and we are so farre from giuing to the Church, that wee liue in a frozen age, wherein men striue who shall take most from the Church. I haue heard some men affirme, who would be thought great friends to the Church, but they are such friends to the Church, as the East winde is to the fruites of the earth, that they are willing to pay so much (and they can see no reason why they should pay any more) as the soile will naturally yeeld and bring foorth of it selfe without charge of tillage or manuring; notwithstanding in the late case of Tithe-wood, which groweth out of the ground without their labour, or without any great cost (no other benefite arising to the Minister from thence) haue also refused to pay any wood at all in kinde, or any thing else in lieu of it. If then these men will allow vs, neither the tenth of the earth laboured, neither yet ye tenth of that which groweth without any labour, I would gladly know what they would allow vs? Such is the couetousnes of many men, that they seeke to make new customes and prescriptions euery day, and lay the foundation of many iniurious courses, which in time to come will tend to the ouerthrow of religion. But let all such consider & looke to themselues, that be any way authors of deteining tithes, and of bringing in prescriptions preiudiciall to the Church; for how many soeuer perish for want of food in ye places where they liue, are guilty of the murthering of so many soules before the tribunal seat of the eternall Iudge, as Austine teacheth.
Lastly, seeing God hath prouided that the Vse 4 Ministers should be prouided for, and hath taken care that they should bee cared for, it is their duty to bee diligent in teaching of the people, and preaching in season & out of season. For as they are worthy of their wages, so they must be faithfull labourers: and as they must liue of the Gospel, so they must preach the Gospel. As the people must communicate vnto the Ministers in all good things, so it is required of them to teach & instruct thē; and as they are counted worthy of double honor, 1 Tim. 5, 17, so they must rule well. As the mouth of the Oxe must not be muzled, so hee must tread out the corne: and they that eate of the milke of the flocke, must bee carefull to feede the flocke: euen so they that reap carnall things, must be as ready to sow spirituall things. Such then as are idle drones that will not labour, or dumbe dogs that cannot barke,Esay 56, 10. haue no right from God to take the maintainance of such as discharge their places with care and diligence. He that hath no lust to labor, ought to haue no liberty to eate. But it is the manner of many men, to looke more to the feeding of themselues then to the Pastours of the sheepe: and to mourne not so much for the losse of the flocke, as for the lacke of the fleece. These do possesse much more th [...]n they doe deserue. None can call for more duty to bee paide nor looke more narrowly to the vtmost peny; but none performe lesse duty to the people then themselues. And if the people may not deteine their tithes vnder colour and pretence of not being taught, no more may the Minister withhold his paines vnder colour of hauing his tithes withholden from him. For albeit the people deale sparingly with vs, yet wee ought not to sowe sparingly vnto them. The more sparingly we feede, the more hardly they fare. It is not enough to preach now and then, for that were to nuzzle them in ignorance. O what greefe is it to see the sheepe of Christ famished, and how should it make our bowels to yearne within vs to heare the young children aske bread, & to haue no man breake it vnto them! Lam 4, 4. [Page 706] God would haue his sonnes and daughters fed to the full, and the table of his children furnished with bread plentifully or richly, Col. 3, 17. Psal. 23.5. and as Dauids table, with a cup running ouer, to keep them not onely liuing, but in good liking; not only from being famished, but also fat and florishing.
23 But the Leuites shall do the seruice of the Tabernacle of the Congregation, & they shall beare their iniquity: it shall be a statute for euer throughout your generations, &c.
24 But the tithes of the childrē of Israel which they offer as an heaue offering vnto the Lord, I haue giuen vnto the Leuites to inherite: therefore I haue said vnto them, Among the children of Israel they shall haue no inheritance
The office of the Leuites is set downe, they must take the charge of the Tabernacle of the Congregation, and do seruice therein. Now among these (no doubt) were men of all sorts and of sundry gifts, some were more learned, and some lesse, 2 Chron. 30, 22, yet the dispensation was committed vnto them, and therefore all must be regarded and respected, the Leuites (though inferiour) as wel as ye Priests, and among them both such as were more meanely qualified. And as God had giuen thē charge of the Tabernacle, so he giueth charge to the people to accept of their Ministery.
Doctrine. Ministers of very meane gifts must be regarded.The doctrine is, that all in the Ministery, whatsoeuer their gifts be, are to be accepted, yea though their gifts oftentimes be small & slender. True it is, they must all haue some gifts to fit them to teach the people, but howsoeuer they be inferiour to many others, yet for their office sake they must be regarded. I do not say, the people should depend vpon them, that are vtterly ignorant and vnlearned, but if meanely gifted in comparison of others, the people must not forsake them, neither wā der from one Leuite to another. Marke therefore, that Ministers endued with a small, and yet a competent measure of gifts, may notwithstanding doe vnto God good seruice in the Church, and gaine glory to his Name. He putteth his rich treasures in vessels, not of siluer and gold, but of earth. Among the Apostles, it is to be thought, that some had greater gifts then others,Marke 3, 17. 1 Cor 15, 10. Roman. 15, 19 some were the sonnes of thunder, and some laboured more abundantly then others, no doubt according to the gifts they had receiued, yet all profitable to yt Church. There is a difference of gifts by the same Spirit, neuerthelesse, all giuen to profite withall, 1 Corin. 12, 4, 5, 6, 7. And Paul saith, he spake with tongs more then others, 1 Cor. 14, 18. Experience teacheth this among our selues, that many of meane gifts, and little humane learning, yet haue beene profitable teachers, and powerfull instruments of much good in the Church of God, & gaining many to him. The reasons.
First of all, the blessing of God is all in all Reason 1 vpon the labours of those that are called; he for the most part bringeth to passe the greatest works by the weakest means and the meanest instruments, and by them he will get and gaine glory to himselfe, as well as by men of the greatest gifts, albeit they also bee of his owne planting. Exod. 4, 10, Moses was not eloquent, yet Moses was potent, he was not fine in speech, but he was full of the Spirit: Ieremy complaineth he could not speake, chap. 1, 6. but God supplied his wants, and made him able to thunder out iudgements against the impenitent. Secondly, that the power & glory might Reason 2 be of God alone. If God shold alwaies worke his will by men of highest place & of greatest gifts, the force of the word and the conuersion of the soule would be iudged to proceede from man and not from God. As the host of Gideon were too many for God to saue withal,Iudg. 9, 7, 2. so sometimes the gifts of men are too great for him to conuert with them, lest we should say, we haue done it; therefore doth God often put this treasure in vessels of meaner account, that the excellency of the power may bee of God, and not of vs, 2 Cor. 4, 7. Thirdly, such as Reason 3 are conscionable in their places, do bring many blessings to the people, and conuert many soules, so that the worke of God doth prosper vnder their hands, which seeke Gods glory,Ieremy 23, [...] & not their owne praise; that the people might thereby be encouraged to heare them, and to depend vpon them. It is an hard matter to deny our selues in the worke of the Ministery, and to trample our owne credite and estimation in the world vnder our feete, as the great Rabbies know well enough, that wee may seeke the glory of God onely, with a right affection.
What then? Is it needlesse to haue schooles Obiect. 1 of learning, or for the childrē of the Prophets to be trained vp in them, and there prepared for the Ministery? I answer, Answer. No; these are notable & necessary helps to fit men to this great worke and high calling: & all meanes, if they were greater, are little enough, for who is sufficient for these things? 2 Cor. 2, 16. We must vse these, and leaue the successe to Gods prouidence, who is not tied vnto them, no more thē Christ to chuse his Disciples out of the company of the Scribes and Pharisies.
Againe, if God worke his will, whensoeuer Obiect. 2 he will, by men of meane gifts, then it skilleth not, whether men study or not, or seeke to attaine to knowledge, and to better their knowledge, because they may doe more good with lesse gifts. I answer, Answer. this ought to make no man negligent or carelesse, but rather to double his care and diligence. For what greater encouragement can we haue to performe the duties of our calling, then to heare this voice full of comfort, Well done, thou good and faithfull seruant, thou hast bene faithfull ouer a few things, I will make thee ruler ouer many things, enter into the ioy of thy Lord? Mat, 25, 21. So then, [Page 707] no man ought to grow carelesse, because God will blesse small gifts, for that were to continue in sin that grace might abound, Rom. 6, 1. Lastly, from hence some will obiect, that then it skilleth not whom the Officers and Ouerseers of the Church do chuse and ordaine, how ignorant and vnsufficient soeuer they be? I answer, they are to follow ye ordinary rule, to appoint such as are apt to teach, 1 Tim. 3, 2. Again, God supplieth the wants of such as he chuseth, as appeareth in the Disciples, which men cannot. Lastly, there is difference betweene such as haue meane gifts, and such as haue none: the one sort are Gods Ministers, the other are mens, not Gods.
Ʋse 1 The vses remaine. First we see, it is a speciall gift of God, not a fruite of learning, for a Minister to conuert soules to GOD by preaching of the word: for this grace and fauour is often denied to many famous seruants of God, Esay 6, 10, and 53, 1, and 49, 4. Christ himselfe conuerted not all to whom hee preached, he often complaineth of their infidelity and hardnesse of heart, they would not be gathered, whom he would haue gathered and gained to the faith, Mat. 23, 37. Neuerthelesse, we shall be rewarded, not according as we haue conuerted which lyeth not in our power, but according as wee haue laboured, which lyeth in our power. If learning could do any thing of it selfe, then the best learned should doe most good. But as the most learned do not most labour, so they doe not see the greatest fruite of their labour. We must therefore all of vs, whatsoeuer our gifts are▪ depend wholly vpon God for his blessing, forasmuch as Paul planteth, & Apollos watereth, but God giueth the increase, 1 Cor. 3, 6, 7. nay, he beginneth and maketh an end of his owne worke it is he that giueth vs grace to will and to do of his good pleasure.
Ʋse 2 Secondly, euery one ought to make it the speciall end of our Ministery, the edification of the Church, therby to bring many children vnto Christ. This doubtles is the reason, why so many great Doctors and deepe Diuines are very drones, aad altogether vnprofitable in their places, albeit peraduenture profitable enough to their owne purses; they looke altogether to the rewards of learning (as they call them) & to popular fame, as though they that had greatest rewards, had alwayes greatest learning: or they that had greatest learning, had alwaies greatest conscience: wheras they shold looke to the benefit of the people. These hunt after the praise and glory of the world, & desire to be called great Rabbines, and therefore oftentimes God casteth dung in their faces, that they may learne to bee ashamed: so that wee may say vnto them, as Christ doth, Iohn 5, 44. How can ye beleeue, which receiue honour one of another, and seeke not the honour from God onely? Whereas we ought to bee like our Lord and Master, to be able in some measure to say with him I seeke not mine owne glory, there is one that seeketh and iudgeth, Ioh. 8, 50. Such a one as can truely speake thus, so far as humane frailty will suffer him, shall haue his defects supplied, and God will accompany the labour of his Ministery with the power of his Spirit. One such meane learned man, that hath zeale with knowledge, and knowledge with conscience, & conscience with diligence, & maketh the ends of his Ministery the good [...]f ye people & the glory of God, is worth an hundred of those proud Pharisies that loue the vppermost seates and to be saluted in the market, Mat. 23, 6. The Apostle sheweth in himselfe & requireth of others another spirit: He made himselfe a seruant vnto all, that hee might win the more, 1. cor. 9, 19. Neuer came there greater detriment in former daies or present times to ye Church,An vnconscionable learne [...] man is a plague to the Church. then by vnconscionable & vnfaithfull learned men. Who vsurped greater tyrrany in ye church then they? Who hath starued moe soules, and sent them headlong in throngs to hell, then they? Who haue fallen into the sin of Non-residency, and idlenesse in their residency, more then they? Who haue bin greater hindrances to the free passage of the Gospel, then they? Who haue more disturbed the peace of the Church, and bin the causes of atheisme, popery, carnall liberty and open prophanenes, then they by reason of their reputed knowledge? who stand so much vpon their sw [...]lling titles and places of superiority, and yet want conscience of their dutie lowlinesse of mind, loue to God, and compassion to his people. What shall all their profound learning auaile them, when they want an humble heart to season and sanctifie their learning withall? Obiection. What then, will some say? doe you goe about to condemne learning, so great an ornament in all? I doe not goe about to disgrace learning, Answ. or to contemne any learned men, or to barre the rewards of learning, much lesse to bring in ignorance, the mother of barbarisme. Learning is a precious iewell, it is a great blessing of God, it is a notable ornament ioyned with true godlinesse, wheresoeuer and in whomsoeuer they meete and are coupled together, there followeth an exceeding blessing. For as an vnfaithfull learned man is a great plague to the Church, so I hold this as a certaine rule,No greater good cometh to the church, then by conscionable learned men. there neuer came greater good to the Church then by a conscionable learned man. I wish, as Moses said to Ioshua, that all the Lords people were Prophets and that he would powre out his spirit vpon them all Numb. 11.29. I greeue at no mans learning, I enuy no mans preferment, I desire that all had the tongue of the learned to speake the language of Canaan, Esay 50 4. yea the tongues and gifts of Angels, 1 Cor. 13 1. whose names they beare, Reuel. 1.20. and 2.1. but withall I adde, that as a sword is a good thing and of necessary vse to defend & offend, yet being put into the hand of a tyrant, or a mad man, it doth mu [...]h hurt, because it is abused: so learning is a great blessing of God, and maketh vs differ not only from ye bruite beasts but from other men also: it is profitable to [Page 708] proue, and improoue, reforme, & instruct: but being powred into a giddy spirit, and an vnconscionable man, as wholesome wine into an vnwholesome vessell, it loseth his taste, and becommeth not onely vnprofitable, but hurtfull, and bringeth much mischiefe, and sometimes the vtter ruine not onely of the person yt possesseth it, but of the whole Church yt is pestered with it, yet not of it owne nature, but by his corruption that doth abuse it.
Ʋse 3 Thirdly, from hence ariseth comfort to men of meane gifts & of small knowledge, if they be painfull and conscionable. True it is, they must not be Ieroboams Priests, that were neyther Leuites nor learned, but taken from the basest of the people, as vnsauory salt good for nothing: howbeit if with their meane gifts they vse not meane diligence, and so discharge a good conscience, God accepteth and approueth of them; yea, he blesseth their labours, & worketh his great worke of regeneration by them, & sealeth vp thereby his fauour to their owne consciences. We see this in Apollos mē tioned in the Acts, he was not altogether destitute of knowledge, thogh he had but little, knowing only the baptisme of Iohn, ch. 18, 25. that is, the doctrine of Iohn preaching repentance which he sealed vp by baptisme: but his want of knowledge he did recompence with painfulnesse in his preaching, for he was feruent in the Spirit, and taught diligently the things of the Lord: so that albeit he came far behind others in gifts of vnderstanding, yet did he paralell or equall them, and peraduenture goe before thē in feruency and faithfulnesse, and in the effect of his Ministery: for he was zealous of Gods glory, eloquent in speech, diligent in his place, mighty in the Scriptures, and confounded the Iewes that beleeued not in Christ. But woe vnto them that haue neither knowledge, nor zeale, nor diligence, nor conscience. It is noted of the Angel, that is, of the Minister of the Church of Philadelphia, Reuel. 3, 8. that hee had but a little strength, a small measure of graces and gifts, yet hee maintained the truth resolutely, and brought much good to the Church of GOD by vsing them carefully; for he did not onely keepe the word, and confesse the Lord in time of trouble and persecution, but conuerted many enemies that they came and worshipped before his feet, Verse 19. Reu. 3, 8, 9, though he had little strength yet he had many children whom he conuerted to the faith. For as the Apostle teacheth out of the Prophet, that the desolate hath many moe children, then she which hath an husband, Esay 54, 1. And as it often falleth out, that a weak man begetteth many moe children then hee that is of greater strength: so such as haue but weake gifts, do notwithstanding bring many to God. Let not therfore any be discouraged through the weaknesse of their gifts, from doing their duty, remembring the saying of Christ, Mat. 13, 12. Whosoeuer hath, to him shall be giuen, and he shall haue more abundance.
Ʋse 4 Fourthly, this serueth to humble and abase such as haue the greatest gifts, and are high Doctors of the Church, that they should not stand ouermuch vpon the glory of their learning, but craue with all humility the blessing of God, and cast downe themselues and all their gifts at his footstoole of whom they receiued them, that withal they may receiue cō fort in their Ministery from him. Their labors are oftentimes lesse blessed, because they stand so much vpon their schoole-learning, termes, tongues, titles, degrees, and such like priuiledges, that they oftentimes forget the principall part of their calling to do good to Gods people, & to know nothing among them, but Christ & him crucified, 1 Cor. 2, 2. Many there are that come farre behinde them in knowledge, that go farre before them in conscience: which are beneath them in learning, but aboue them in labour, and finde a greater blessing vpon their diligence. For it oftentimes falleth out that such as are great Linguists, and profound Clearks beare themselues so proud vpon their reputation, that they neuer desire a blessing from God, nor craue of him to sanctifie their gifts, and therefore they oftentimes beate the aire, & neuer pierce the conscience of the hearers, neither win any soules to God. They speake in the entising words of mans wisedome, & vtter strange tongues to gaine admiration & astonishment in the hearers, but regard not the demonstration of the Spirit, 1 Cor. 2, 4. wheras others which preach in weaknesse, and in feare, & in much trembling, that the faith of ye Church should not stand in the wisedome of men, but in ye power of God, are made instruments of bringing a plentiful haruest to God.
Lastly, let the people content themselues Ʋse 5 with such as God hath set ouer them, though they be not most excellent in gifts; and count it a blessing from God, not refusing or disdaining to heare them and to depend vpon them, as the Pastors yt watch ouer their soules. Heb. 13, 1 [...] They are oftentimes edified in their most holy faith, & profite in knowledge, in repentance, and in obedience vnder such a one, more then vnder another. For these doe much good in their places, and turne many to righteousnesse. The diet of Daniel and of his fellowes was no better then Water and Pulse: yet with that they prospered better, then they which had their portion from the Kings Table, because they were dieted at Gods alowance, and therefore it was ioyned with his blessing: so are many fed with plaine, yet with pure doctrine, taken out of the holy fountains of the Scriptures, whose soules do thriue & prosper far better in knowledge, in faith, and in obedience, then theirs that are fed after a more stately and costly manner with flowers of eloquence and ostentation of humane learning, which puffeth vp, but edifieth not. The people that haue a painfull and conscionable Minister, which bendeth all his gifts to edification that hee may profite with them, and vseth them not to gaine glory to himselfe, but to God, are in far better case then [Page 709] such as haue a great Doctour, a cunning linguist, an excellent Artist, a deepe Philosopher, a subtill disputer, an eloquent Oratour, an acute Logitian, or a profound schooleman, wel seene in histories, and well redde in Fathers; and is withall without conscience and leaueth his flocke, or (if he bee among them) hideth his gifts and burieth his talent: or, if he vse his gifts now and then, bendeth them to vanity, not to piety; to ostentation, not to edification: or (as many doe) vse them against the truth, not for the truth; to destroy, not to build: to roote out, not to plant. Woe vnto that people that haue such a guide: such a one can do no good vnto them, whatsoeuer hee doth to himselfe.
25 And the Lord spake vnto Moses, saying,
26 Thus speake vnto the Leuites, and say vnto them, when ye take of the children of Israel the tithes which I haue giuen you, &c.
27 And this your heaue offering, &c.
28 Thus you also shall offer, &c.
29 Out of all your gifts you shall offer, &c.
30 Therefore thou shalt say, &c.
31 And yee shall eate it in euery place, yee and your housholds: for it is your reward for your seruice in the Tabernacle of the Congregation.
32 And ye shall beare no sinne, &c.
Moses speaking both of the Priests and Leuites, speaketh first of their office, and then of their maintenance, for whatsoeuer they haue, they enioy it for their seruice, verse 21. it is giuen vnto them as their reward for their seruice in the Tabernacle of the Congregation, ver. 31. Now the Leuites are charged to deale truely with the Priests, as they would haue the people to deale truely with them. [...] Leuites [...] deale [...]ly with Priests, [...]e people [...] with the [...]ces. They were to pay tithes out of their tithes to the Priests, by reason of their honor and labour, who did as it were beare the burden and heat of the day: and least couetousnesse and greedinesse of gaine should make them base minded and hard hearted, he telleth them that they themselues should be no lesse guilty of theft, if they deale fraudulently and iniuriously with the Priests, then the people if they deale falsely toward them. So then as the people must set out their tithes before they presumed to vse the rest: so must the Leuites the tithes of tithes, before they vse the rest of the tithes. We might obserue from hence the common rule of equity, Whatsoeuer we would that other men should doe vnto vs, we should doe the same vnto them, Matt. 7.12. We are ready and forward to require good dealing of others toward our selues, but slacke and backward to returne the same to others. Beware therefore of hurting and hindring any man in his body, in his soule, in his substance, in his good name by cruelty, by oppression, by fraude, by lying, by slandering: this the darkish light of naturall reason may teach vs, because we would not haue others to defraud & to defame vs, to oppresse vs or to purloyne from vs, and therfore we ought not to deale so with others: nay we ought to be ready to doe good for euill, and in all our dealings one with another to proceed by the rule of loue, remembring how we desire others should deale with vs.Doctrine. A sinne to reape the profits of any place, and not to discharge the duty. But ye point which I will insist vpon, is this, that it is a sinne for any, especially the Minister, to take the profits and commodities of any place, and not to performe the duties that belong thereunto, Esay 56.10, 11. Ezek. 34.2, 3. 1 Cor. 9.13, 14. 2 Thess. 3.7, 8. 1 Tim. 5.17.
The reasons: first because profits are giuen Reason 1 for duties performed, and therefore hee is a theefe before God, and stealeth the benefit, whosoeuer neglecteth the duty. It is a sinne therefore, because it is iniustice. If a man shold make a bargaine, and take money vpon it, and yet afterward not performe his bargaine, like to that son that promised his father to worke in his vineyard, but went not, Matth. 21.30. euery man would condemne him of wrongfull dealing: so is it vniust and iniurious for a Minister to take the profit that shall arise out of any place, and then not to performe that which is required, as belonging of right vnto it, as it is to take a fee, and to doe nothing for it.
Secondly, this is an occasion of the perishing Reason 2 of many people, both of himselfe and of others committed to his charge, 1 Tim. 4.16. A faithfull Minister by doing his duty doth saue both himselfe and them that heare him; the vnfaithfull destroyeth both himselfe and his hearers. Therefore it must needs bee wrongfull. If it were so, that he did destroy himselfe onely, it were no small euill to be a selfe-murtherer: but when with himselfe he shall ruine many others, it must needs be more impious.
Lastly, because in not performing his duty Reason 3 he doth defraud the people, and depriue them of that great good which the Lord hath bestowed vpon them, and committed vnto him to deliuer and dispense vnto them. Hee hath trusted them with a great charge, and willed them to keepe the same to their vse, 1 Tim. 6.20. 2 Tim. 1.14. If he that concealeth and keepeth backe temporal things from his brother doe offend the Law, Exod. 22. then great is his sin that keepeth backe spirituall things from those to whom they ought to be deliuered, and so much greater, as the difference is betweene spirituall and temporall.
This serueth to condemne the Popish teachers Vse 1 that liue vpon the spoile of the Church, and make merchandise of mens soules. Wee might taxe these, and arrest them as guilty of an horrible crime, from the highest to the lowest, from the head to the foote, from the Pope the mightiest, to the Priest the meanest; they are all idle bellies, and conspire together to destroy the people, and happy is he accounted that hath his hand deepest in this sinne.
For though many of them haue goodly reuenewes, and haue filled themselues with the fat of the earth, yet they liue at pleasure, and are no whit seruiceable to the Church, of whom I may speake with the Apostle, Rom. 16.18. They that are such, serue not our Lord Iesus Christ, but their owne belly, and by good words and faire speeches deceiue the hearts of the simple.
The Cardinals doe scorne this office as too base and simple for them, and chuse rather to reigne like Princes, then to rule as Pastors: and make more reckoning of their purple, then they doe of their people, and therefore turne ouer the toile and labour of teaching to the Parish Priests, whereas themselues not long agoe were no whit better. The Priests considering that they haue no calling to preach, but to say Masse, and to reade their portuisse, doe passe it ouer as a thing impertinent vnto them. The Monkes, which of ancient time labored with their hands, liue at ease and pleasure in their Cloysters and Couens, but doe no good to others. The Abbots fat themselues like boares in their styes, and are no way seruiceable to the Church, but make their bellies their god, and their kitchen their heauen, and their table their ioy: and the Pope, which sitteth at the sterne and gouerneth the ship, taketh no care of any thing, but letteth all alone; so that it is no maruell if all the rest follow his example.
Vse 2 Secondly, to let these passe, and to come vnto our selues, it reprooueth all such as are content to reape the profits of their places, and swallow great preferments downe their wide throates, and yet take no paines at all in teaching. This certainely is a palpable sinne, howsoeuer many, euen those that are Non residents already, or would bee, open their mouthes, and set on worke their pennes to mainetaine and defend the same. This we all confesse to bee vnlawfull in other callings, where notwithstanding the danger is not so great, how then should it be allowed and goe for currant in that calling, wherein men are put in trust not with siluer and gold, but with a greater treasure, to wit, mens soules? Woe then to those that are ready to take, but not to giue: to swallow what they can, but will distribute nothing: they may be truely charged to liue by the sweate of other mens browes, and to doe no duty for it. If any man goe about to take from them any part of their liuing, they cry out of sacriledge, if they haue not their tithes paid to them without any subtraction or diminution; if any claime any customes or prescriptions, they exclaime by and by, of theft and robbing of the Church: when in the meane season, they are the greatest theeues and robbers themselues, and wrong the Church by their owne beastly customes, and transgresse the Law of God by their own traditions. For they can bee content to rob the people, and to keepe them from those things that are farre more precious, which are due to them by the Law of God and man, whereby it commeth to passe, that the sinne of the Minister turneth to be a great plague to the people. It is noted of Chrysostome, when they sought to bring him into the Ministery, that he began to excuse himselfe, and to break forth into these words, What grieuous sin hath this people committed, that it pleaseth God to set ouer them such an vnworthy Minister? but he spake this not for any insufficiency, but partly out of his owne humility, and partly from a feeling of the waightines of that high calling: but we may speake it out of experience and say, What greeuous sinne haue sundry congregations committed in this land, that it hath pleased God in iustice to set ouer them dumbe and carelesse Ministers, that sweepe away the benefit, but neuer performe any duty? and therefore whosoeuer they are that lye vnder any such heauy burden, they haue no cause to reioyce, but rather to greeue and to groane vnder it, as a fearefull iudgement sent of God vpon them for their contempt of his word, and for their other sinnes which they haue committed against him. For wheresoeuer any such are setled, as it is a great sinne in them, so it is certainely a great plague to the people, and therefore are to sigh and lament for it. I know these men pretend sundry reasons, but all their reasons are suggested from their owne profit, and therefore it is no maruell that Moses teacheth, Deut. 16.19. that a gift doth blind the eyes of the wise, and peruerteth the wordes of the righteous. For many of these are of great sufficiency, yet it may not seeme strange vnto vs, if they be blinde in their owne causes, and cannot see in matters that should hinder their owne profit. They Obiect. 1 tell vs, that they teach the Church elsewhere, or benefit it by writing, though they teach not where they liue and haue taken the charge vpon them. I answer, Answ. first for their writing, that is not generally commanded, nor so necessary to be performed, as the preaching of the word: and therefore though all the Apostles did continue in preaching, yet all of them did not set foorth somewhat in writing.
Besides, these men ought to teach, where they tithe it: and it is required of them to shew their learning where they haue their liuing. Liuings, no question, at the first were giuen in regard of personall paines where the profit is reaped and receiued. Is it likely that men would bee so liberally minded to part from part of their owne goods for nothing? A seruant hired by one man may not goe to another, and exact the wages of both; hee must doe his worke, where he receiueth his wages, and where hee doth no worke, hee cannot iustly challenge any wages.
Againe, when hee is hyred of one, hee may not leaue his businesse, and runne to another.
Obiect. 2 Againe, some, say they, are Ministers of the Church of England, not of this or that church: and therefore so that they preach, it skilleth not where they preach. I answer, [...]wer. this is a silly shift, and no better then to receiue an almes of one, and to giue thankes to another: or to labour at Tarshish when thou art sent to Niniueh. Besides, why more a Minister of Enland, then of Scotland, Ireland, France, Germany, and the like? And let such men looke vpon their commission which is giuen vnto them to preach. For albeit in their letters of orders they bee authorized in generall to preach, yet in their institution and induction, they haue a particular charge assigned vnto them to preach in such or such a place. Againe, who can enter vpon any other mans charge without the license and allowance of the incumbent? Can any Minister be said properly to be a Minister of England, when he is not allowed to doe any Ministeriall act without his consent that is Minister of the place, and if he doe, hee is punishable by the Lawes Obiect. 3 of the land? But they will obiect yet further vnto vs, that they haue their charge from men and that distinction of Parishes is not of God or of Diuine institution. I answer, [...]sw. all Ministers ought to haue speciall flockes by the Law of God and man: for otherwise what difference betweene the calling of the Apostles and the calling of Pastours and teachers? Haue we Apostles in our dayes, to take care indifferently and indifinitely of all Churches? True it is, the Church maketh Parishes greater or lesser, wider or narrower, to haue moe or fewer hearers assembled together: but God himselfe limitteth congregations, and diuideth people from people, & appointeth them to be such as one Minister at once may teach them; otherwise wee should make him the God of confusion and not of order, whereas he is the author of order, Cor. 14.33. not of confusion, I would know therefore of these Ministers of the largest extent, that challenge themselues to haue a larger calling then either Byshop or Archbyshop; for whereas they exercise authority ouer a Diocesse or a Prouince, and out of them claime no iurisdiction, these claime to be Ministers ouer an whole countrey or kingdome: I say, I would know of them, whether their calling be Apostolicall, or Pastorall? if it bee Apostolicall, then they are sent into all the world to teach all Nations, Matth. 28.19. if it be Pastorall, then they are confined to one place. The same watchman cannot watch in diuers places: the same shepheard cannot attend diuers flocks: the same steward cannot rule and prouide for two or three families distinct and distant one from another. No man that is wise will entertaine such a watchman, such a shepheard, such a steward, as hath beene Obiect. 4 already entertained. Lastly, they will plead for themselues, that they preach by substitutes so that though they haue taken vpon them the care and the cure, yet they haue their Curates: and though they be charged with the people, yet they are discharged by their deputies. I answer, Answer. in matters of speciall trust, it is not lawfull to substitute by the lawes of the land. Hee that is the Princes Ambassadour chosen of him, may not chuse another to goe for him, forasmuch as he shall be his Ambassadour, and not the Princes: and he that is chosen to be a Captaine, may not assigne another to go in his place, & he in the meane season remaine at home. But of this wee haue spoken elsewhere.
Thirdly, to leaue the reproofe of the Ministery, Vse 3 from hence by proportion we may extend the doctrine to all others that receiue wages for their labour. It reprooueth therefore seruants and hirelings that serue for hire, whether they worke by the day or by the yeere, and yet doe not the businesse faithfully for which they are employed.Ephes 6 6. Most of these are eye-seruants, not heart-seruants, who are more nimble with their tongues, then quicke with their hands. These can find time enough to prattle with others, but they care not how little they worke for their masters. To giue these their right, and to doe them no wrong, they are plaine theeues, and no better then such as picke their masters purses. The law of GOD esteemeth no otherwise of them, which is the Law and rule of all equity. They ought to labour with a good conscience, and to be as ready to do their worke as to receiue their wages, and to be as vnwilling to slacke their hand in labouring, as they would bee to haue their master to slacke his hand in paying of them.
Againe, as they would haue their seruants in time to come, when God shall blesse them with seruants, & inable them to set workmen on work, to labour truly, diligently, and faithfully for themselues, so let them deale as true labourers with their bodily masters, that so God may blesse them with faithfull seruants and faithfull seruice another day. And as they ought at all times to be diligent, so then especially, when house keeping is chargeable, and groweth to be double so much as it was before. But what is this to the greatest sort? so that they haue enough and feele no want, so their bellies be filled with meat, and they no way pinched with famine, they care not what themselues doe, or what others suffer. Neuerthelesse, as the expences are double, so their diligence should be double, with good will doing seruice, as to the Lord and not to men, Ephes. 6.7.
Lastly, to returne to the Ministers, to Vse 4 whom the doctrine doth especially belong, it admonisheth them, that they should keepe themselues from this sinne, and seeke with a good conscience to discharge their seuerall places, whatsoeuer duties be required of them. For the Apostle doth set downe a woe against his owne soule, writing to the Corinthians, Chapter 9, verse 16. [Page 712] of whom he receiued no maintainance (as we declared before) but laboured with his owne hands to get his liuing; then much more shall it bring a woe to those that take the benefit, but doe not discharge the function. And albeit many of these are growne great in the world, yet it is not their greatnesse, nor their dignity, nor their riches, nor their preferments that shall excuse them, but woe vnto them if they preach not the Gospel. God grant that their rising be not by the fal of the Church, and their mightinesse by the miseries of the Church. It should be our meate and drinke to doe the will of our heauenly Father that sent vs, and to finish his worke, Ioh. 4.34. and the zeale of his house should eate vs vp, Psal. 69.9, And when we must goe the way of all flesh and leaue our riches and treasures behind vs, the good which we haue done in the Church shall more comfort vs, then the heaping together of much goods. It is reported of Gregory Thaumat. when hee asked the question,Vide Gregor. Nyssen. & Ruffin. lib. 2. cap. 9. being now ready to leaue the world and to giue vp the ghost, how many Infidels yet remained in the city Neocaesarea, and answer was returned vnto him, seuenteene: that he reioyced greatly, and comforted himselfe, and gaue thanks to God, saying, There were onely so many faithfull and beleeuers when I was made Byshop of this place, Totidem erant fideles, cum coepi Episcopatum. Let vs all apply this vnto our selues: you that be Ministers of the word, and haue taken the charge of soules, must endeauour your selues to preach the word constantly; forasmuch as you haue vndertaken to doe it, let it bee your care to performe and accomplish it. And you that are the people must giue them encouragement, and draw them on to greater labor by your loue to the Word. When the people grow carelesse, it maketh the Minister oftentimes carelesse also: and so it commeth to passe, that though they take the profit, yet they are no whit carefull to take the paines: whereas if they could cause him to see the fruit of his labour, it would constraine him to goe forward in his place with cheerefulnesse. For when doth the husbandman labour with ioy, but when he beholdeth the encrease of the earth, and his paines to come to some profit and perfection? so likewise doth the faithful Minister labour with comfort and delight, when he seeth his labour bring forth a fruitefull and plentifull haruest in the people. True it is, if the Minister grow dull and dumbe because he hath no encouragement from you, it is his sinne, it shall be no excuse vnto him; but the sinne of the people is so much the greater, and their condemnation deserueth to be double. On the otherside, if both of them be diligent, the one in preaching, the other in hearing, they shall mutually edifie one another, and growe in grace together within the house of God, and heereafter shall receiue the fruit and benefit of it in the life to come.
CHAP. XIX.
1 ANd the Lord spake vnto Aaron, saying,
2 This is the ordinance of the Law, which the Lord hath commanded, saying, Speake vnto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and vpon which neuer came yoke.
3 And ye shall giue her, &c. 4 And Eleazar the Priest shall take of her blood, &c. 5 And one shall burne the heifer, &c. 6 And the Priest shall take Cedar wood, &c. 7 Then the Priests shall wash his cloathes, &c. 8 And he that burneth her, &c. 9 And a man that is cleane, &c.
10 And he that gathereth the ashes of the heifer, &c.
AFter the murmuring of Korah against Aaron, touching the Priesthood, we shewed how God is reconciled to his people, and they brought into his fauour againe. Touching the which, we considered two points, the first belonging to the Priests and Leuites, chap. 18. the other to all the people generally, in this Chapter, to the end they should haue an ordinary meanes to purge and sanctifie themselues from their vncleannes at all times. The summe therefore of this chapter is this, God hath instituted the way and meanes, how the vnclean shalbe cleansed, wherby to assure themselues, that no infirmity shall separate them from the fauour of God. The parts of this Chapter are two,The contents of this Chapter. the first is touching the water of clensing or separation, so called, because such as were separated for any vncleannesse, were sprinkled with it: the second touching the persons that were to vse it and to be cleansed by it. Touching the water, we are to know the matter wherof it was made, of the ashes of a redde cow, without spot, without blemish, without yoke. And the rites vsed about the heifer, before it was offered, and also following the offering, all which may bee learned in the words themselues. The persons that were to vse this water of separation, are the vncleane, which are of two sorts, first by touching a dead body of any man. Secondly, by approching and comming neere to the tent where the dead lyeth, [Page 713] &c. It is dangerous to be neere any vncleane person, which pointeth out the danger of euil and teacheth to haue no communion with it. Whosoeuer neglecteth this law, and beeing vncleane seeketh not to be clensed, shall be cut off from the cōgregation, verse 13, 20. declaring, that we should not suffer sin to rest vpon vs: though we fall into euill, and cannot keep our selues vpright, yet we must not lie in sin, neither giue it any entertainement, no not for a time. But to passe ouer particulars, obserue the scope and drift of this chapter; which is, to proclaim the mercy of God to such as confesse and forsake their sinnes. [...]ctrine. [...] penitent [...]ons shalbe [...] into [...] fauour. The Doctrine then is this, that all penitent persons shall bee receiued into Gods fauour, so yt no euill shall come nere them, Esai. 1, 17, 18. It skilleth not what our sins are, or how great they haue bin, but how true and sincere our repentance is, Ier. 50, 20. 1 Iohn 1, 9. Ezek. 36, 25, 26. This truth is farther confirmed by many examples, as Manasses, 2 Chro. 33, 12, 13. the sinful woman that had many sinnes forgiuen her, Luke 7, 48. the penitent Theefe vpon the crosse, Luk. 23, 41, 42, 43. To those that put Christ to death the Apostle Peter preached repentance, and many of them beleeued and were saued, Actes 2.37.
Reason 1 The grounds of this are first, that no sinner should despaire with Cain, 1 Tim. 1, 26. or be damned with Iudas, Iohn 6, 70. or be reiected with Esau, Heb. 12, 17.
Reason 2 Secondly, Christ Iesus hath satisfied for vs all, Esay 53, 5, 6. Rom. 8, 33. he is our suretie, and hath paid all our debt for vs, whatsoeuer could in iustice be required of vs. God the father is the creditor, we are the debters. Christ is the surety, sin is the debt, hell is the prison into which we deserue to be cast. But as the creditor cannot come in with any after reckonings, nor put the poore debter into prison, when once the debt is satisfied by the surety; so the Lord will not lay any thing to our charge, nor send vs to hell as to prison, forasmuch as his owne Sonne hath laide downe his life as the full price of all our iniquities, whereby his wrath is appeased, and his iustice satisfied.
Vse 1 The vses. First we learne how it commeth to passe, that the sin against the holy Ghost is said to be the vnpardonable sin, the sin that shall neuer be forgiuen, neither in this life, nor in the life to come, Matth. 12, 32. Marke 3, 28, 29. 1 Iohn 5, 16. not because God cannot forgiue it, for his mercy is infinite, and greater then all our sinnes, but because such as commit it can neuer repent. Such as were once lightned with the knowledge of the truth, haue receiued the heauenly gift, haue bin made partakers of the holyghost, haue heard the good word of God with ioy, and tasted of the powers of the world to come, if they fall away, it is vnpossible they should be renewed againe by Repentance, seeing they crucifie to themselues the son of God afcesh, and put him to an open shame, Heb. 6, 4, 5, 6. & 10, 29. These are not onely malicious and obstinate offenders, but desperate sinners that dash themselues in peeces against the rocke: they know the truth, and saluation to be by no other then Christ, yet they reiect and renounce saluation by him. These are like desperate murtherers that hang themselues or cut their owne throates. True it is, that many weake Christians, languishing vnder the burthen of sinne, are oftentimes afraid they haue committed this sin, but whosoeuer feareth he hath committed that sin, I dare pronounce no euill against that soule. For I take this to be a certaine rule, that Whosoeuer feareth he hath sinned against the holy Ghost, hath not committed that sinne, neither can commit it, but is altogether free from it. Such as are so forsaken and giuen ouer of God to fall into it, are not afraide of it, but rather boast of it, glory in it, and liue and dye with it. The feare to offend this way, is but the shadow of it, and not the substance: and this shadow is a notable preseruatiue to keepe them from it, and it from them; and therefore shall hurt no man, no more then the shadow of the sword can cut in peeces which hath no edge. But those wretched sinners that sin this sin, do it to despite God to his face, & would (if they were able) pull him out of heauen: they tread vnder their feete the Son of God, and count the blood of the Couenant (wherewith they were sanctified, as an vnholy thing, and do despite vnto the Spirit of Grace, Heb. 10, 29.
Secondly, it reproueth the Church of Rome, Vse 2 and quencheth the fire of Purgatorie which they haue kindled. They finde it to be gainefull merchandize, and a fire that heateth all their kitchins: and therefore as Demetrius and the rest of the craftsmen which receiued no smal gaine by making siluer shrines for Diana, were zealous for idolatry; because thereby they had their wealth; so are the Romanists zealous for their Purgatory, knowing that if that fal, their whole craft is in danger to be set at nought, Actes 19, 24, 27. And if they did not find aduantage by it, they would soone giue ouer the defence of it. For it is directly against the Scriptures, wc make onely two places, heauen and hel. Lu. 16, 23. and two sorts of persons, such as beleeue, & such as do not beleeue, Mar. 16, 16. And as this is a meere fiction deuised in the idle brain of superstitious men, so is their doctrine of praying for the dead no whit better. We reade, Leuit. 4, 3.13, 22. of sundry sacrifices appointed for all sorts of people, For the Prince, for the Priest, for the Congregation: for sinnes of ignorance & of knowledge, ch. 5, & 6. but we reade no where of any for the dead. We reade euery where of prayers prescribed for the liuing, & Paul directeth the church how to carry themselues toward the dead; but we haue no word of praying for them. They that die in the Lord, are pronounced to be blessed, Reu. 14, verse 13. euen from the time of their death and dissolution; and therefore come not into any fire at all: whereas contrarywise, if we may beleeue the Popish Teachers that blowe the bellowes, [Page 714] it is made so exceeding hote, that it scorcheth beyond measure all such as are cast into it, and little difference betweene that fire and hell fire, but in the continuance. And if this tale were not handsomly tyed together, and the furnace heated seuen times hoter then ordinary fire, their kitchins would quickly wax cold. But wherefore serue all ye purgings mentioned in this place & in other places of the Law of Moses, but to assure vs that sinne is pardoned in this life, and the punishment of sinne pardoned also? so that nothing remaineth on our part to be satisfied: for that were to renounce and deny the satisfaction of Christ: But the Papists,The Popish opinion of purgatory. making Purgatory neither heauen nor hell, but as it were a middle place betweene them both, doe teach that such as die in veniall sinne are put in that prison to fry for a season, vntill by the prayers of the liuing made to God, but specially by almes deedes giuen to the Priests and Iesuites, and by the pardons and indulgences of the Popes, they be released. But if Christ haue paid the price for our greatest sinnes, how should we not beleeue that he hath much more satisfied for the lesser? and they that beleeue not that he gaue himselfe to redeeme vs from the lesser, how can they hope or haue comfort that he gaue himselfe for the greater? Wherefore this fond distinction of persons, of places, and of sinnes, cannot stand with the word of God: And as for prayer for the dead,Prayer for the dead doth no good. it commeth as a pardon after a man is hanged, or as Physicke to the body of him that is departed this life. We know how God appointed sundry sacrifices in the time of the Law, for all estates in the Church high and low, one and other; but among them all set downe in this booke and in the booke of Leuiticus, we finde none at all, no not one offered for the dead: doubtlesse either God was very forgetfull of them, or else this doctrine was not then hatched. The liuing are commanded to pray one for another, but neuer for the dead, for that were to pray with the foolish virgins, Lord, Lord, open vnto vs when the dore is shut, Matth. 25.10, 11. And doubtlesse the Church of Rome in this point haue a faith by themselues, for not only we of the reformed Churches haue forsaken them,The faith of the Greeke Church touching Purgatory. but the Greeke Churches also renounce such a Purgatory as the Papists imagine: for they deny any purging fire to be after this life, such as is materiall and corporall. For albeit some of them thinke, that there is a middle condition wherein some remaine after death, abiding in darkenesse, without enioying the light of Gods countenance, and are holden in a state of sorrow as it were in a prison, vntill by the mercy of God, and the prayers of the faithfull they be deliuered; and incline to this opinion that the lesser sinnes of men dying in the state of grace are remitted and forgiuen after this life, without any punishment at all of fire or any other kind, by the meere grace and goodnesse of God: yet notwithstanding they confidently pronounce, that no Scripture or Councell hath deliuered a double punishment by fire after this life; and therefore let all the Romanists and such as adhere vnto them take heed, lest while they dreame of a temporary fire, they mistake themselues, and fall into the euerlasting and vnquenchable fire, Matth. 3.12. and 18.8. Now to make this more plaine I will set downe such strong and important reasons as were exhibited to the Councell of Florence, and are propounded by others,D Field in [...] Append. p [...] 25. whereby the foundation of that doctrine is shaken in peeces, and falleth to the ground. To this purpose obserue, that as some little good in them that haue great and mortall sins hath no reward at all, by reason of the preuailing euill which is found in them: so small sins in them that haue great graces & workes of vertue, are not to be sharpely punished, the better things ouercomming and ouerswaying them.
Againe, the wils of men that are dead and departed hence, are either changeable or vnchangeable, there is no third can be imagined. If they be changeable, then they that are good may become euill, and they that are euill become good, so that neither the good shall bee vnchangeably happy, nor the euill vnchangeably miserable, but that the dead may fal from the top of happinesse to the depth of misery, and contrariwise rise from the bottome of misery to the height of all happinesse. If they be vnchangeable, then they are not capable of any amendment, for he that is corrected from going astray, is set aright, being brought to dislike that which he liked before, and to loue that which he hated before, and neither of them can be found in a wil yt is vnchangeable.
Another consideration is drawne from the parable of the rich man and Lazarus in the Gospel, where Christ Iesus sheweth, that the poore man so soone as he was dead was caried by the Angels into Abrahams bosome, and the rich mans soule so soone as hee was dead was found in the torments of hell, Luke 16.22.23. There is no middle place of temporal torment as there are but two sorts of persons, so but two sorts of places, one dying in the fauour of God, the other out of his fauour; so there are but these places, heauen for the one, and hell for the other.
Besides, it is no way iust, that the soule alone should be punished for the sinnes of the whole man: but Purgatory presupposeth a sole punishment of the soule without the body, which notwithstanding neuer sinned without the body. If it be iustice in God to punish the soule for the supposed veniall sinnes, how should it not sauour of iniustice to let the body goe scotfree and suffer nothing? For what cause or colour can they suppose or surmise, why the body, which hath had part and fellowship in the sin, and should haue part & fellowship in the glory after the forgiuenesse of sinne, should haue no feeling at all, or suffering [Page 715] of the punishment that purgeth our sin? Furthermore, it is more proper to God to reward good things, then to punish euill, because he visiteth the iniquities of the Fathers vpon the children to the third and fourth generation, but sheweth mercy to thousands, Exod. 20, 5, 6. & 34, 7. Numb. 14, 18. Ier. 32, 18. If then it be necessary to be beleeued vpon paine of damnation, that the soules of such as are truly penitent should after death goe into Purgatory punishments, why then ought we not as wel to hold and beleeue, that the soules of such as haue kept the Commandements of God all their life long, [...]. 18, 24. and at the last turne from their righteousnes without repentance, should first goe into a place of rest and refreshing, to receiue the reward of their wel-dooing, before they bee cast into eternall punishment? But this no man beleeueth as a truth, neither thinketh it reason, why then should any beleeue the other? If any obiect, [...]ect. that when the righteous man committeth iniquity he hath no reward, because all his righteousnesse that hee hath done shall not be mentioned, in the trespasse that he hath trespassed, and in his sinne that he hath sinned, in them he shall die. I answer, [...] 1. that this answer is no answer at all, neither any thing to the matter in hand; for if this proue that such as are euill shall not for some good be recompenced and rewarded, because all their good that they haue done shalbe forgotten: then it wil as strongly proue, that the righteous which haue committed some small euils should not be punished for those euils, because all the euill shall be forgotten, according to the saying of the same Prophet, Ezek. 18, 21, 2 [...]. If the wicked will turne from all his sinnes that he hath done, and keepe the statutes of the Lord, and do that which is lawfull and right, he shall surely liue, hee shall not die; all his transgressions that he hath committed they shall not bee mentioned vnto him, in his righteousnesse that he hath done, he shall liue.
Lastly, whereas they goe about to prooue Purgatory by the custome of prayer for the dead it is very cleere and euident, that if once we admit Purgatory, we may not pray for the dead at all, because while we pretend to doe them good, we shall do them harme. For no affliction is or can be laide vpon others but in these three respects. First, when a man out of a cruell and vnreasonable passion desireth and delighteth in the torments of others without any cause, as the heathen set forth men in their publike plaies, exhibited vnto the people vpon their diuellish Theaters to fight, to wound, and kill one another; or else cast them vnto Lyons and other wilde beasts to fight with them, while they in the meane season did solace themselues in it as at a sport: or else secondly for the vpholding of iustice and iudgment, as when murtherers and malefactors are put to dea [...]h: or thirdly, in mercy and compassion, for the benefit of him that is afflicted, as the Physition afflicteth the sicke patient. In this last respect, God is said and supposed to afflict soules in Purgatory, not to sport himselfe in their misery, because he is not a tyrant: neither to punish them as malefactors,Lam 3, 33, 34, 35. because he is a father vnto them, but to correct them for their soules health as a gracious God. So then as the Surgeon or the Physition do not delight in afflicting and torturing their sicke patients, but deale as tenderly with them as possibly they can, due respect had to the recouering of their health & former estate; so God doth afflict no more, then is precisely necessary for the purging out of sinne. As then it were vaine and hurtfull for the standers by,God putteth his to no more paines then is needfull for them. to entreate the good and skilfull Physition that loueth and tendreth his patient, and no way afflicteth him more then is precisely necessary for the recouery of his health, to with-draw his hand, or to remit any thing that he intendeth to do: as if he purpose to open a veine & to let him bleed ten or twelue ounces (knowing his disease requireth it) no man intreateth yt it may be but two or three: or if he purpose to haue him purge two or three daies, to desire it may be but one day, or if he be constrained to cut and lance, to request him to spare his labor and let the party alone, because that were to hurt the sicke man, and a token that we hate him rather then loue him: so were it hurtful for the soules departed to intreat God any way to lessen or shorten their affliction which otherwise hee would lay vppon them, forasmuch as hee intendeth not to hurt them at all, but to purge out of them the impuritie that is found in them. Thus therefore we reason with them against Purgatory,Defens articul. a Leone 10. improbat. as Luther doth with them about Pardons & indulgences. For as he sayth, It profiteth not to bee deliuered from that which worketh so a mans saluation; but such are the afflictions and punishments of this life, as the Prophet teacheth, Psal. 119, 71. and the Apostle, 1 Pet. 1, 23▪ so that Indulgences shold hurt to free vs from that which shall do vs good: so we may conclude from Luthers ground and foundation, that it profiteth not but hurteth, to be deliuered from that which worketh vnto a mans saluation: but the afflictions and punishments of the next life are such, so that we should not desire and craue of God to be deliuered from them.
Lastly, from hence ariseth great comfort to Vse 3 all pen [...]tent persons, and such as are careful to clense their soules and bodies from all sinne; they may assure themselues that this work of repentance, though it be painefull for a time, ye [...] shall be gainfull in the latter end, for wee are assured to finde pardon, and purchase fauour at Gods hand. But the afflicted soule, terrified with the feeling of sinne, Obiect. will obiect the multitude and the exceeding great number of his sinnes, and thereupon sit in iudgement vpon himselfe, and giue wrongfull sentence against himselfe, that hee neyther hath nor can haue any hope of obtaining mercy. [Page 716] I answer, wee are oftentimes euill iudges to iudge euen of our selues, especially in time of tentation, and therefore I may say vnto them, as the Apostle doth in another case, Are ye not partiall in your selues, and become iudges of euill thoughts? Iam. 2, 4. For shal we suffer our hope to faile, or our selues to faint and waxe feeble, when God biddeth vs hope, and assureth vs that he will make vs cleane from all our filthinesse? Ezek. 36, 25. Ye shall be cleane from all your filthinesse. When he saith from all. I say from all, shall we say not from all? Or that they are so many that hee cannot, or will not make vs cleane from all? Can any thing bee hard to him that is Omnipotent, whose mercy is aboue the heauens? He hath heaped vp mercy in store for vs, more then we haue heaped sins against him, be our sinnes neuer so many. O but our sinnes, Obiection. will some say, are not onely many, but they are most greeuous & horrible, greater they are then can bee pardoned. I answer, Answ. be it that they are greeuous, yet do not say they are greater then can be forgiuen. For that is a greater offence against God, then the committing of those sinnes that lye so heauie vpon our consciences. Hence it is that the Lord saith, Though your sinnes be as scarlet, they shall be as white as snow: and though they bee red as Crimson, they shalbe as wooll, Esay 1, 18. Doth not he much abridge and cut short the Princes power and mercy, that shall say hee can pardon onely lesser and smaller offences committed against him, but cannot pardon. Treason and rebellion? And doth not he shrink vp the sinewes of Gods power that is infinit, and accuse him of impotency and weaknesse, that chargeth him not to bee able to forgiue such as are ye greatest offenders against him? Nay, as the mercy of a Prince is most of all seene in sealing a pardon vnto such as haue prouoked him in the highest degree: so is the grace and goodnesse of GOD especially manifested in forgiuing those that are sinners aboue others, that so Where sinne aboundeth, grace may abound much more, Rom. 5, 20.
Againe, as well we might say in a pride & confidence of our owne works, that our good deeds are greater then he can sufficiently reward, as in despaire to pronounce, that our euill deeds are greater then he can pardon: because as his mercie is greater then al our good workes, so his power is greater then all our euill workes. Who did euer come vnto him to intreate fauour and forgiuenesse at his handes that went away vnpardoned? Paul testifieth of himselfe, that he was the cheefe of sinners, 1. Tim. 1, 15. and the least of the Saints, Eph. 3, 8. yet he obtained pardon. And wherefore? euen because this example of Gods mercy shewed him should bee an instruction vnto the Church of God for euer, that he will deale in like manner with all other that truely repent, how great soeuer their sinnes be.
11 He that toucheth the dead body of a man, shall be vncleane euen seauen dayes.
12 He shall purifie himselfe therewith the third day, and the seuenth day he shall be cleane: but if he purifie not himselfe the third day, then the seauenth day he shall not be cleane.
13 Whosoeuer toucheth the corpes of any man that is dead, and purgeth not himselfe, defileth the Tabernacle of the Lord, and that person shalbe cut off from Israel, because the sprinkling water was not sprinkled vpon him; he shall be vncleane, & his vncleannesse shall remaine still vpon him.
14 This is the Law, When a man dieth in a tent, all that come into the tent, and all that is in the tent, shall be vncleane seuen daies.
15 And all the vessels that be open, which haue no couering fastned vpon them shalbe vncleane.
16 Also whosoeuer toucheth one that is slaine with a sword, &c.
17 Therefore for an vncleane person they shall take of the burnt ashes of the same offering, & pure water, &c.
18 And a cleane person shall take hysop, and dip it in the water, and sprinkle it in the tent, and vpon all the vessels, &c.
19 And the cleane person shall sprinkle vpon the vncleane the third day, &c.
20 But the man that is vnclean, and purifieth not himselfe, that person shall be cut off, &c.
21 And it shall be a perpetuall law vnto them, that he that sprinkleth the water of separation, &c.
We haue shewed before how God appointed a red heyfer to be offered, and of the ashes thereof hallowed water to bee made, wherewith to sprinkle those that are vncleane by touching a dead body, or by comming neere any thing belonging to the dead. The heathen themselues had certaine purging sacrifices, & certaine holy waters, whereby they cleansed and purified sometimes their land forces, and sometimes their sea-forces, and sometimes their cattle. But that which God prescribeth to his people in this place, is of another sort, and to another end. Moses therefore declareth what persons and what things are to be clensed, verses 11, 14, 15. the time when, verse 12. the punnishment of him that omitteth this clensing, ver, 13, 20. the maner how to clense with this water, verses 18, 19. and how long this Law shall continue, verse 21. So then the point that commeth to be considered in this chap. is the water of separation, and the vse therof among the people of God.Doctrine. The water o [...] separation what vse it hath to vs. This thogh it concerned the Israelites onely, and was to remaine among them touching the practise as a perpetuall statute, yet it had an end in him that brought an end to all types and figures; and hee that was buried in the earth for our sinnes, buried with him in the graue these ceremonies. Neuerthelesse, as we haue often noted before, there do still remaine diuers and sundrie morall vses from hence for our further instruction, which binde vs to the end of the world.
The vses. First of all, this serueth to reproue the Papists, who haue patched vp their religion with sundry shewes of ceremonies, partly Iewish, and partly heathenish. And from an imitation of this water of separation commanded in this place to be vsed in sprinkling of the vncleane, their tents also, and vessels, they haue brought in their holy water sprinkle, and maintaine their superstitious blessing with crosses, and their hallowing of waxe, palmes, ashes, [...]. de cul [...]t. lib. [...]. 7. holy bread, salt, oyle, and such like trash and trumpery, & beare men in hand that they haue power to driue away diseases, and to cast out diuels. These institutions are apish imitations of the Iewish rites, & a raising of them out of their graues where they lay buried and rotten long agoe, and yet they seeke to quicken them and to put life into them againe. Bellarmine, handling this point at large, deliuereth his opinion in two propositions: the first, that water, oyle, bread, candles, ashes, palmes, and such like are rightly blessed. The second, that they are rightly vsed to signifie and to worke supernaturall effects. So then the question and controuersie arising between the Church of Rome and vs, is this, whether these creatures may be vsed not only to signifie, but to work supernatural effects. To proue this, he alledgeth two testimonies out of this book, [...]b. 5.17. ye one out of the 5. cha. touching the waters of iealousie, that if they were drunken, they brought to the adultresse certaine destruction, for the water caused the curse to enter into her, [...]b. 5.27. so that her belly did swell, and her thigh rot. The other out of this Chapter touching the waters of separation, so called, verse 9. and 13. because they were to be sprinkled with it, who for some legall vncleannesse were separated from the holy Tabernacle and the company of others. [...]cl. annot. [...]nc lo [...]. Piscat. [...]l in Nu [...] [...]9.9. The Iewes, were not hereby washed from their wickednesse, that were sprinckled with this water, but it was vsed to wash them from the pollutions of the Law, when they had touched a dead corpes, or such like. But what is all this, being granted, to heale diseases, or to driue away diuels, according to their doctrine, teaching that these sanctified creatures may be vsed to these purposes? And if this holy water had any such secret force or inherent vertue, what needed so great a multitude of poore impotent people, blinde, halt, withered, to wait for the moouing of the water of the poole of Bethesda at Ierusalem? or he that had an infirmity thirty eight yeeres to lye languishing so long, for want of one to put him into the poole whensoeuer the Angel went down to trouble the water, Ioh. 5.2, 3, 4? Seeing both he and all the rest might haue bin healed so easily by euery Priest, if the water of separation, or the water of iealousie could haue helped them? We reade of many possessed by diuels, brought to Christ that he might cast them out of them:Libr. chry. Ioh. [...] praelect. could the Iewes themselues doe it by this sprinkling of water? If they could not, then is Bellarmine grosly deceiued, and goeth about to deceiue his readers, when he affirmeth, that these are creatures which were indeed effectuall to worke some effects, were also effectuall to worke these supernaturall effects, to wit, to driue away diuels, and to heale diseases.
This had beene a ready way and a quicke dispatch, if any thing could haue beene done by them. When the disciples of Iohn came to Christ, to know whether he were the promised Messiah, or that they should looke for another, he wished them to tell Iohn, what they had seene and heard, The blinde receiue their sight, the lame walke, the lepers are cleansed, the deafe heare, and the dead are raised vp, Matth. 11.5. But if the common and ordinary vse of the waters of expiation and cleansing, could haue effected these miraculous workes, he would neuer haue gone about to prooue himselfe to be the Messiah by these arguments which should haue beene weake, vncertaine, and vntrue. Nay, doe the Iesuites thinke that the waters of iealousie haue now any force to try the adultresse, that after she hath drunke thereof, her belly should swell, and her thigh should rot? No, doubtlesse: and therefore if it retaine not the effect which it had at the first institution, how shall wee thinke it can haue other and the same farre greater and stranger effects? True it is, when God appointeth the creatures to be vsed, they haue oftentimes supernaturall effects, as when Elisha by salt healed the vnwholesome waters, 2 King. 2.21. and did cleanse and cure the leaprosie of Naaman, by his seuentimes washing in Iordan, 2 King. 5.14. when the Apostles and Elders did annoint the sicke with oyle, Mar. 6.13. Iam. 5.14. and when Christ vsed spittle to heale the blinde man, these we confesse, were made signes of the power of God: but the question is, whether without any word or warrant from God wee may vse the creatures to such effects? The waters which now we speake off haue approbation and allowance from the mouth of God, and therefore no maruell if they be effectuall to the ends for which they were established. In like manner the water in Baptisme we sanctifie, the bread and wine in the Supper of the Lord we consecrate, as signes and seales of the power of Christ, assuring vs of the forgiuenesse of our sinnes. See then how our aduersaries dally and delude the world, to make them beleeue that we deny, that any consecrated creatures may be vsed to worke supernaturall effects: whereas they should ioyne issue with vs in this, whether they be able to doe thus without the word of God: but in this they are altogether silent and hold their peace, as if they were stricken dumbe. The Prophets and seruants of God vsed these things well, but it followeth not hence, that the Priests of Baal the Romish Priests may therefore vse them;Plutar. conti. septem sapient. no more then wee conclude, that because the shepheards may eate one of their sheepe, therefore the Wolfe also [Page 718] may doe the like. Or thus, Ismael was circumcised at thirteene yeeres of age, therefore his sonnes, the Arabians and the Mahometans after his example might doe the like. Or the woman of Samaria conclude, Our fathers Iacob and his sonnes worshipped in this mountaine, therefore we may sacrifice there also. This kind of reasoning was the error of the disciples, Eliah prayed that fire might come from heauen, and consumed them that reproched him, therefore we may vse such a prayer, Luke 9. Thus did the Cerinthians, Ebionites, Ethiopians, and other heretikes reason, Christ was circumcised, therefore wee also ought to be circumcised.
This is the conclusion of Bellarmine and of the Wolfe, who gathered by the force of this reason, that he might deuoure the sheepe as as well as the shepheards; but the Wolfe was a theefe, the sheepeheards did eate that which was their owne. So saith the Cardinal, Moses vsed water to supernaturall effects, Elisha cured the waters with salt, and the broth with meale cast into it, 2 King. 4.4. Therefore wee may vse holy water blessed after the Popish fashion, both to cure diseases, and to driue away diuels, albeit the water were neuer instituted of God to any such vses and purposes. For wee must consider there is great difference of times, of places, and of persons; that which is lawfull at one time is vnlawfull at another: that which is allowed in one, is not to be allowed in another: And that which is good done after one manner, is euill being done in another.
Besides, we are not left to our selues to deuise in Gods worship what we list, Deut. 12.32. Luke 2.22. with Leuit. 12.8. 1 Sam. 15.15 Gen. 22.16. compared with Ieremy, chap. 19. verse 5.
Lastly, this practise giueth way and allowance to sorcerers, enchanters, charmers, and coniurers to vse the word and creatures of God to their leud practises, to cure diseases and such like, whereas God hath appointed no such meanes to heale them.
Vse 2 Secondly, from hence the Romanists go about to establish their vnsound distinction of sin into mortall & veniall. Some, they say, are so litle as that they deserue not eternal death, but may be washed away with these holy waters that now wee speake off. Doubtlesse, these sinnes must be exceeding little, or the force of these waters must bee exceeding great when men are sprinkled with them. Whereas the Apostle is plaine, speaking of this heifer, and of this water, Heb 9. that being bodily they can onely purifie the body, but in no sort purge the conscience from dead workes.
True it is, they say these sinnes doe somewhat offend God, yet they adde, facili negotio expiantur, that is, they are with little adoe easily purged and put away. But we teach according to the Scriptures, that all sinne in it owne nature, euen anger and concupiscence which they call veniall, is mortall. True it is, there is a difference betweene sinne and sinne, both in nature and in the punishment due vnto them: some are greater & some lesser, some worther of greater punishment and some of lesser; yet the least sin committed in thought and motion, deserueth euerlasting death and separation from the gracious presence of God, if he deale with vs according to the rigour of his iustice, and looke vpon vs without the satisfaction of Christ.
The writers and teachers of the Popish Religion publish to the world, that wee hold the sottish Paradox of the Stoikes, that all sinnes are equall,The Papists slander vs [...] make all si [...] equall. the contrary whereof is manifest in the harmony of the confessions of our Churches. And why do they slander vs with this dotish doctrine? or vpon what foundation doe they ground this accusation? forsooth because we hold that all are mortall. But this is a weake consequent, and will not proue the point for which they alledge it. All men are mortall, euen Princes, as it is said in the Psalme, 82.6. shall we hence conclude, that the people are equall to Princes, because they are alike subiect to mortality? In the breach of the seuenth commandement, there are sundry sortes of vncleannesse and incontinency forbidden, as fornication when men defile themselues with filthy harlots and concubines: adultery betweene them that are married: incest committed with such as are neere in consanguinity or affinity: the sinne of the Sodomites, Who leauing the naturall vse of the woman burne in lust one toward another, man with man working filthinesse, Rom. 1.27. reuenged with fire and brimstone from heauen, Gen. 19.
Among all these seuerall kindes, there are degrees of sinne, one is greater then other, adultery worse then fornication, incest then adultery, and Sodometry then them all: and all these by the confession of the Papists themselues are mortall, and yet by their owne confession also, one is more heinous and horrible then the other. If then their conclusion bee good against vs, that we hold all sinnes to bee equal, because we teach that they are mortall: how should it not stand as strong and firme against themselues, that they also hold all these sinnes to be equall, fornication as bad as incest, and adultery as heinous as Sodometry, because they teach that they are all of them mortall? The like absurdity wee might easily inferre against them in the rest of the commandements, and that out of the Roman Catechisme. But to vnderstand this point the better, let vs consider that our Churches teach no other doctrine then the Scriptures teach, that as all sinnes proceede out of the same fountaine of corruption and infidelity, so all of them make vs guilty of eternall death and damnation, vnlesse we obtaine pardon by faith in the Mediatour Christ Iesus, Luke 12.47.48. All sinnes, whether committed of ignorance [Page 719] or knowledge, deserue stripes, either many or few, and these stripes are no other then eternall punishments, as appeareth by the wordes of the Apostle, 2 Thes. 1.8. so that they which know not God, neither beleeue the Gospel, shall be punished in hel; because according to the opinion of the Papists themselues, when the Lord shall come in flaming fire to iudge the quicke and the dead, Purgatory shal vtterly ceasse and be no more, the prison dores shall be broken, the fire shall be quenched, the place shall be emptyed, and the poore soules shall be discharged, then shall be a gaile deliuery, they shall be quit by Proclamation. To vnderstand this the better, we must know that sinnes may bee said to bee mortall or veniall three wayes. [...]s may [...]d to bee [...]ll or ve [...] [...]hree [...]s. First, in regard of the euent. Secondly, in regard of the cause. Thirdly, in regard of the nature of the sinnes themselues. They are veniall, in regard of the successe or euent which doe obtaine pardon, and when forgiuenesse followeth them, though they be in themselues most greeuous: as 1 Ioh. 5.16. where the Apostle calleth those onely sinnes vnto death, whose reward certainely is eternall death; and those not to death, which may bee forgiuen, howsoeuer in their own nature they merit damnation.
Thus we may say, that Dauids adultery and murther were veniall sinnes, because howsoeuer in the nature of them they were deadly, yet were they veniall in regard of the euent, because Nathan said vnto him, The Lord hath put away thy sinne, thou shalt not dye, 2 Sam. 12.13. [...]ss. ordin in [...]r. 11. No sinne is veniall so long as we follow it: and no sinne is mortall, when once we forsake it, Pro. 28.13. All sinnes are made veniall by repentance: no sin is veniall without repentance. Secondly, sinnes may bee said to bee veniall in regard of the cause from whence they proceed, whereupon they sooner obtaine pardon, because they are not done of malice and a setled purpose, but of ignorance and infirmity: as Paul sheweth this to bee the cause, why his sinne was veniall vnto him, and why he obtained mercy and forgiuenesse, because he did it ignorantly through vnbeleefe, 1 Tim. 1.13, And in the fifteenth Chapter of this booke it is said, the Priest shall make attonement, when a priuate person or the whole Congregation hath committed any thing through errour or ignorance, and it shall be forgiuen them, for it is ignorance, Numb. 14.25.
These sinnes springing from this fountaine are damnable in themselues: from hence it came that Paul was a persecuter and a blasphemer, but the Father of all mercies and compassions, gaue him pardon, because hee sinned of ignorance and infirmity. So then, his sinnes were veniall in regard of the euent and of the cause But sinne considered in the nature of the thing it selfe is not veniall, but deserueth temporall and eternall punishment. Now the Papists themselues teach, [...] Popish [...] of [...] sinne. that sinne is truely and properly called veniall, when it is so in it owne nature, and deserueth onely a temporall punishment, either in this life, or in the life to come: so that if God would examine it and enter into iudgement with it according to his most rigourous and seuere iustice, hee could not punish it with eternall death, for as much as in it owne nature it deserueth pardon, or at least some slight or temporall punishment. And of these, the controuersie is betweene the Church of Rome and vs, and not of those that are veniall by the euent, or by the cause. But the Scripture teacheth vs that all sinne is the transgression of the Law, 1 Ioh. 3.4. This is a true and perfect definition of sinne, for euery transgression of the Law is sinne, and euery sinne is a transgression of the Law. From whence wee reason thus,
The first part is plainely proued by many places, Gal. 3.13.10. Deut. 27.26. Matth. 5.22 whereby it is manifest that the Prophet, the Apostle, and Christ himselfe speake generally without limitation, that whosoeuer committeth any, yea the least sinne, lyeth vnder the curse and wrath of God. Now they that are wretched and accursed, are adiudged worthy of death, by the sentence of Christ himselfe the Iudge of the world, Matth. 25.41. and none can bee free from this curse of the Law, but by the death of Christ, Gal. 3.13. and hee dyed not onely for the greatest, but for the least sinnes, 1 Iohn, chapter 1. verse 7. the least of them cost him dearely, or else we must haue payed deare for them.
This point was expressed vnto vs before, chapter 15. verse 30. for as the soule that committed ought presumptuously or with an high hand must bee cut off from his people, so if ought bee done by any man through ignorance, verse 24. a yong bullocke shall be offered for a burnt offering, to be a sweete sauour vnto the Lord, and thereby an attonement shall be made, verse 25. Now by this offering of euery priuate man or of the whole Congregation, they were taught that themselues had indeed deserued death, and that they were deliuered by the sacrifice of Christ (as the Lambe that taketh away the sinnes of the world) represented by the blood of these sacrifices.
This is so plaine throughout the whole Law of Moses, that the sinnes committed thorough errour and ignorance, euen the least they could doe, were neuer remitted and forgiuen vnto them, but through the benefit of the Mediatour Christ Iesus, who suffered death for them, and therefore the smallest sinnes deserued death, and made the committers guilty in the sight of God. If any should answer vnto this, that it doth not appeare, that an offering was alwayes offered for the [Page 710] least sinnes of all, because some were wont to be washed away with water, let him know, that by that washing, and by that water, the blood of Christ also was signified, as well by the death of the sacrifices, as the Apostle teacheth, Heb. 9.10, 11. and he ioyneth the blood and water together, and with both the people were sprinkled, verse 19. So then not onely they are pronounced accursed, as some of the Iesuites cauill,Durae contr. [...]bitak. p. 279. that commit most horrible sinnes, as murther, adultery, and the like, but he that continueth not in all: or else we shall frustrate the whole discourse and disputation of the Apostle.A Iesuiticall shift. And therefore this is but a Popish shift to help at a dead lift. For the Galatians might answer, that they had all, or the most part of them abstained from those heinous crimes, and coulde not bee touched iustly with them, and therefore they might haue iustification by the Law. Against this iustification by the Law, the Apostle doth purposely reason, that none can be iustified by the Law, because none can keep the Law, and he is accursed that continueth not in all things. Forasmuch therefore as all are pronounced to be cursed and execrable vnto God, which commit the least and smallest sinne, and that they are worthy of death that are cursed and execrable, it followeth that euery transgression of the Law is worthy of death. Obiect. But Bellarmine obiecteth the saying of the Apostle Iames, chap. 1.18. Sinne, when it is finished bringeth forth death: therfore vntill it be finished, it doth not bring forth death. Answer. But he should conclude, Sinne before it be perfected doth not deserue death: for these are two seuerall points, and both rest to be prooued.
First of all, this is a weake collection, Sinne once finished gendreth death, therefore not finished, it doth not gender death. If a man should reason in this manner, the reasonable creature is mortall, therefore the creature except it haue reason is not mortall; he should conclude fairely, but falsely for the beasts, and make them noble creatures.
Or thus, All Princes, though they be Gods deputies and vicegerents, and susteine his person, yet are mortall: therefore men, except they sustaine the person of God are not mortall. These (we see) are weake consequences, and yet they are altogether like to our aduersaries, as shall appeare, if wee consider the wordes and circumstances of the Apostle. For his purpose is to describe the proceeding of sinne in vs, and to declare that our sinnes are not to be imputed vnto God, but to our selues to our concupiscence, which seeketh occasions on euery side, stirreth vp euill desires, bringeth foorth actuall sinne, and then sinne leadeth the way to death: howbeit from hence we cannot gather, that sinne bringeth not death vnto vs, except it be finished. But what shall we say of euill thoughts that neuer come into act? As for example, the Pharisees thought and taught, that except a man did commit murther, and by shedding blood did take away life, he was not guilty of eternall death: and except he committed adultery, he sinned not against the Law. But Christ himselfe sheweth, that whosoeuer is angry with his brother vnaduisedly, is guilty of death, and he also that looketh on a woman to lust after her, Matt. 5.22.28. Neither of these commit the outward deed, and yet because they haue giuen consent, the Papists themselues hold that they are guilty of eterall death: therefore a sinne committed in thought onely deserueth death, albeit it be not finished in the worke, euen by their owne confession, and themselues being iudges. It were endlesse to follow these fellowes, and to trace them out in all their shifts, they haue so many windings and turnings which argue a bad cause: but one more I cannot passe ouer, that Bellarmine will haue sinne finished, to be nothing else but sinne consented vnto: and that concupiscence shall not be sin, except it bee consented vnto, neither yet bee worthy of death. But this is directly against the Apostle, and against his owne doctours. For the word [...] which the Apostle vseth, [...]. Ia. 1.18. signifieth, to perfect & fulfill by worke. And so doth Thomas Aquinas vnderstand the same and others also, Aquin. Comment. in Iacob. 1. Gagnae. in Iacob. 1. But to turne him out of these cauils, we will for this time grant so much as he requireth, what then will hee answere, concerning originall sinne? It is already defined in the Councell of Florence, that they are worthy of eternall death that are onely guilty of originall sinne, albeit they haue not sinned after the similitude of Adams transgression, Rom. 5.14. That is, which neuer committed actuall sinne.
So then, to reason in this sort, Sin finished bringeth forth death, therefore except it bee finished, it bringeth not forth death, is a false conclusion. Consider this yet farther by another contrary saying of the same Apostle touching good deedes, chap. 1.12. Blessed is the man that endureth tentation, for when hee is tryed he shall receiue the crowne of life; No man can reason from hence thus, The man that endureth tentation, when he is tried, shal receiue the crowne of life: therefore hee that is not tryed shall neuer receiue that crowne. And yet this hath the same force, and looketh the same way with the former. And therefore themselues teach, that infants baptized, though they cannot be tryed, yet goe immediatly into heauen, and receiue the crowne of life.
But suppose this were a good conclusion, yet he plaieth the notable Sophister, in that he prooueth not, that sinne is not worthy of death, which he ought to haue done, before hee conclude that some sinnes are in their owne nature veniall.
For many sinnes doe not bring death, which notwithstanding are worthy of death: they doe not bring death, through Gods mercy: [Page 721] but they are worthy of death, through their owne merit. Wherefore this place of the Apostle, being well vnderstood, directly ouerthroweth this distinction of sin, from whence it goeth about to seeke shelter and defence.
Vse 3 Thirdly, vnder these types and shadowes heere rehearsed, touching the water of separation which was made with the ashes of a redde heiffer without spot, wherein no blemish was, which was brought out of the host to be killed, and the Priest must sprinkle her blood seuen times before the Tabernacle of the Congregation, &c. I say, vnder these shadowes the chiefe mysteries of our faith are handled. For there was no way of saluation but by Christ from the beginning, [...] 14, 6. and there shall bee no other new way vnto the end. He was euermore the doore by which all enter into ye kingdome of God. [...] 10, 9. He is the same, yesterday, and to day, and for euer, Heb. chapter 13, verse 8. This the Apostle teacheth vs plainely, by alluding to these words, Hebr. chapter 9, verses 13, 14. If the blood of Bulles and Goats, and the ashes of an Heiffer sprinkling the vncleane, sanctifie to the purifying of the flesh: how much more shall the blood of Christ, which through the eternall Spirit offered himselfe without spot to God, purge your conscience from dead works, to serue the liuing God? Heere the Apostle hath reference vnto the redde heiffer mentioned in this place, whose ashes gathered together, were sprinkled in the waters of separation, and serued to sanctifie touching the purifying of the flesh, so that such as were shut from the Congregation (being sprinkled therewith) had free liberty to come to the Tabernacle. The truth of all this was Christ Iesus, he is this redde heiffer, & his blood is the true purging, Psal. 51, verses 2, 7. 1 Pet. chap. 1, verse 2. And as the doore postes of the Israelites were sprinkled with ye blood of the Lambe, so must our hearts with the blood of Christ. Now of this type, obserue these principall points of religion.
First, that Christ Iesus is true man, found in the forme and shape of man, That hee might humble himselfe and become obedient vnto death, euen the death of the Crosse, Phil. 2, verse 8. This is the cause that hee is pictured out vnto vs in the colour of the redde heiffer, rather then in any other, to put vs in minde of his death, and the shedding of his precious blood. Thus also he is described by the Prophet; Who is this that commeth from Edom, with died garments from Bozrah, &c. I that speake in righteousnesse to saue. Wherefore art thou redde in thine apparell, and thy garments like him that treadeth in the wine fatte? Esay 63, verses 1.2. This is no small comfort vnto vs, especially in all tentations, thogh our sinnes haue a bloody face before his face, though they be red as scarlet, yet the blood of Christ hath washed them away: These are they which came out of great tribulation, and haue washed their robes, and made them white in the blood of the Lambe, Reuel. chapter 7, verse 14. Hee hath a feeling of our sorrowes, and is touched with our infirmities, being made like vnto vs in all things, sinne onely excepted, Heb. 2, 17, 18. and 4, 15.
Secondly, we learne from this consideration, that the Heiffer must be without spotte and without blemish, that Christ Iesus was a pure and perfect offering without any sinne. Hebr. chapter 7, verse 26, he was holy, harmelesse, vndefiled, separate from sinners, and made higher then the heauens. This is our comfort also and consolation, for if he had bene sinnefull, we should yet walke in our sinnes, as an infant walloweth in his blood, and the price of our redemption were yet vnpaid. Hence it is, that Moses doth so carefully set downe this in describing of all sacrifices, burnt offerings, meate offerings, trespasse offerings, peace offerings, all oblations brought to God must be without spotte and without blemish, thereby to teach the people & vs to the end of the world, that there was no sinne in him that tooke vpon him our sinne, For hee was wounded for our transgressions, and hee was bruised for our iniquities, Esay. 53, 5. He suffered indeed for vs, but the iust for the vniust, 1 Pet. 3, 18, and 2, 22.
Thirdly, in that this Heiffer was such vpon whom neuer came yoke, Verse 2. it appeareth that Christ (being at his owne liberty & bound to none) offered himselfe freely for our deliuerance, & therefore when such as were sent to take him, told him they sought Iesus of Nazareth, hee answered, If yee seeke mee, let these goe their way, Iohn 18, 8. Hee gaue himselfe, not by perswasion of others, not by compulsion from others, but willingly euen vnto the death, Phil. chapter 2, verse 8. Iohn, chap. 18, verses 4, 5. Esay, chap. 53; verse 12. His death was not by constraint, for then it could not be meritorious. If it had not beene voluntary, they could not haue taken it away from him: for they often lay in waite for him, and sought to put him to death, Iohn: 10. verses 17, 18. What he was able to doe, if it had pleased him, hee shewed in the Garden; for so soone as hee had told them that hee was the man whom they sought for, they went backward and fell to the ground, Iohn 18, verse 6. He knew all things that should come vnto him, yet he went forth vnto them that were come with Lanternes, and Torches, and weapons, to take him, verses 3, 4. He had therefore power to lay downe his life, or not to lay it downe, but how then should the Scriptures bee fulfilled? But they had no power of themselues to lay hands vpō him, as he telleth Pilate, chap: 19, 11. This also serueth for our comfort, that Christ died not against his will but willingly and of his owne accord, performing obedience vnto his Father. Not yt his enemies could ouercome him, for he ouercame them, & cast thē backe to the earth with a word speaking. And what words did he speake? Were they terrible and dreadfull? Were they words of thunder? No, he rored not as a lyon, but spake mildely as a lamb, I am he. Now if the voice of CHRIST, [Page 710] [...] [Page 721] [...] [Page 722] by gentle and amiable, were notwithstanding so effectuall to throw them all downe headlong to the ground; how powerfull shall the angry voice of Christ be, to throw his enemies as with a sudden flash of lightning into the pit and paines of hell at the last day? And if the voice of Christ in the daies of his humility, were so fearefull and auailable in ye hearts of his persecuters, what a dreadfull thunderbolt will hee cast downe against all his enemies and vpon all the reprobate, being in glory and sitting at the right hand of his Father, when he shall vtter this finall and fearefull sentence, Goe ye cursed into euerlasting fire, prepared for the diuell and his angels. Math. chapter 25, verse 41.
Againe, wee are all put in minde, that his death is meritorious and the full price of our redemption.
Thirdly, we see that he is Lord of life and death, for he raised himselfe by his eternall Spirit; and as he had power to lay it downe, so he had power to take it vp, as appeared euidently at his resurrection. Let vs serue him that is able to redeeme from death such as beleeue in him and rest vpon him for their saluation. He that restored himselfe to life, is able to giue vs life: and he that brake the sorrowes of death, is able to destroy him that hath the power of death.
Lastly, let vs also endure the crosse willingly, following his steps, and shewing our selues to be like vnto him, remembring that the losse of life for his sake, is indeed not a losse of life, but a finding of it, or a changing of it, a temporall life with an eternall.
Fourthly, the heiffer heere mentioned, was brought out of the hoast, as also other sacrifices were, Leuit 4, 12, 21. this signified Christs suffering out of the gates of the City, as Heb. 13, 11, 12. Iohn 19, 16, 17, 20. This circumstance is not without profite; for first it sheweth and signifieth the abolishing of the types and figures of the Law, the truth standing in place of the ceremonies, and the body instead of the shadowes: and therefore such as still serue at the Altar, cannot bee partakers of our Altar, that is, of Christ, Hebr. 13, 10. Wee haue an Altar, whereof they haue no right to eate which serue the Tabernacle. The false Apostles taught, that the ceremonies were to be mingled with the Gospel: but these two cannot stand togegether, because the seruice performed in the tabernacle, was but a shadow of better things to come, Col. 2, verse 17. But the body is Christ. Wherefore, to obserue them was to deny Iesus Christ; and to keep them still in force, was as much as to ouerthrow his sacrifice once offered vpon the Crosse. They are therfore much deceiued, that goe about to bring into vse againe, Altars of wood or of stone in the churches of Christians. For the Apostle speaketh not of Altars as of many, but of the Altar, as of one. There is but one Altar in all the Church, not infinite Altars: and by that one Altar hee vnderstandeth the offering vpon the Altar, which is no other then Christ himselfe. So then, wee may as well bring in the Leuiticall sacrifices, as the Leuiticall Altars into the Church of Christ, forasmuch as these depend one vpon another, the sacrifice hauing relation to the Altar, and the Altar to the sacrifice, Math. 23, verses 19, 20. whereas now we haue no more need, either of the one or of the other. For we haue an Altar and an offering, which by offering of himselfe once vp a full and sufficient price for our redemption, hath perfected all that are sanctified.
Againe, as Christ was led out of the gates by the Iewes, as though he were vnworthy of the society of men, and afterward was crucified betweene two theeues, as if he were the greatest malefactour of all; hauing before preferred a wretched murtherer before him: so let it not seeme strange vnto vs, if the world cannot abide vs, and if wee bee often made a gazing stocke to men and Angels, and accounted as the off-scouring of the world, and the filth of the earth, 1 Corinth. 4, verse 9. But howsoeuer the world do iudge of vs, let vs appeale from their corrupt iudgement to the righteous iudgement of God, saying with Iob, Behold, my Witnesse is in heauen, and my Record is on high, Iob 16, verse 19. Hee accepteth of vs as of his children, and will admit vs as heires of his kingdome, with his Sonne.
Lastly, Christ was turned out of the City, to teach vs what wee must account of our selues in this life, that we haue heere no place to rest and repose our selues, our hope is concerning things that are not seene, Hebr. 13, verses 13, 14. Let vs goe foorth vnto him without the Campe, bearing his reproach; for wee haue heere no continuing City, but we seeke one to come. As then we must bee content to beare part of the Crosse of Christ, and to bee reproched as he was reproched (for if we wil not beare part of his crosse, wee shall not weare part of his Crowne) so also wee must account our selues as Pilgrims and strangers in this world, that we may enioy his kingdome in the world to come. We must bee content to leaue father and mother, lands and liues for his sake, knowing that we shall finde all againe with a good aduantage. Such as refuse to goe out of the Campe of this world to Christ, and begin to nestle themselues as if they had heere a sure & certaine habitation: what other thing remaineth for them, but vtterly to perish in ye Camp of this world together with the wicked? Our hope is in heauē, our ankre is fixed fast aboue, not in this world, but in the next: wee seeke not a kingdome vpon the earth, for then wee should deceiue our selues, God hath not called vs heere to reigne, but to suffer. Thus it was with all the fathers, Gen. chapter 47, ver. 9. Hebrewes, chapter 11, verses 13, 14. The Heathen people accounted this life as it were an Inne to lodge at for a short season,Cicero de s [...] not an house to dwell in and continue for euer: yet [Page 723] those poore soules knew not whither they went, but we know whither we goe, and the way we know, Iohn 14, 4. We looke for a City which hath foundations, whose builder & maker is God, Heb. 11, 10.
Vse 4 Lastly, this purging and purifying water sprinkling the vncleane mentioned in this place, is a figure of the blood of Christ, fit and sufficient as a well of springing water to purge vs from all our sinnes, Leuit. 1, 13. Zach. 13, 1. In that day there shall bee a fountaine opened vnto the house of Dauid and to the inhabitants of Ierusalem, and for separation from vncleannesse; (so the words are in the originall) in which the Prophet alludeth to these waters of separation in this place. Christ is this fountaine flowing of it selfe, open and ready vnto euery one that will drinke of it for the cleansing of sinnes. And we heard before out of the Apostle, that the blood of Christ, which through the eternall Spirit offered himselfe without spot to God, purgeth our consciences from dead works, to serue the liuing God Now the blood of Christ purgeth our consciences two waies: First, by his merit, because his death is the propitiation for our sins, whereby the wrath of God is appeased, and we are absolued, Rom. 3, 24, 25. and 5, 8. Eph. 1, 6, 7. 1 Tim. 2, 6. He paid a great price for vs, and thereby hath reconciled vs vnto his Father.
The other cleansing is made by sanctification of the Spirit, regenerating our nature, and mortifying sinne in our flesh by the power of his death and resurrection, Rom. 6, 6, 7, 8. 1 Iohn 1, 7. Heb. 1, 3. The heathen had their continuall purgations from offences by sacrifices, and they had likewise their sprinklings & washings with pure water, but all these were impure and vnprofitable vnto them, because they wanted the inward truth, which was the life of them. Hence it is, that the Poet saith,
And againe in another place,
That is, they washed themselues, and sprinkled themselues and others with pure waters, & therby thought themselues cleansed. But these actions were meere nullities, like Pilates taking water, and washing of his hands before them all, saying, I am innocent of the blood of this iust person, see ye to it, Mat. 27, 24. but the blood of Christ did cleaue neerer vnto him, then all the water in the sea could wash away: or like the circumcision of the Edomites and other Nations, they had the outward action, but they wanted the inward signification.
In like manner, the Papists haue their holy-water, wherewith they sprinkle such as enter into their Churches, and defend their practise from this place. But this is as much as to abolish Iesus Christ, and to bring vs backe againe to Moses: it is no better then when we haue the pure fountaine, to seeke the myery puddles of our owne inuentions, and to digge to our selues cesternes that will hold no water. For the Apostle maketh the Iewish purifyings to be a ceremoniall rudiment, Heb. 9.19. where he ioyneth the blood of calues and goates, with water and scarket wool, and hyssope together, wherewith the booke and the people were sprinkled. Now if they will retaine this hallowed water, & ground it likewise from the wordes of Moses, they must make it also of the same matter that this was made off, to wit, of the ashes of a red heifer, and that heifer must be first burned, and also vse the other actions and rites heere named and remembred. But as they haue no commandement to make it, so they haue no promise annexed vnto it. To leaue them, and to come vnto our selues, though wee haue iustly abrogated the outward sprinkling with this holy water, yet wee haue the true water, and the true sprinkling. First therefore we learne hereby, that wee are by nature vncleane and impure, from the which we cannot be freed by the strength of our nature, but by the blood of Christ, represented vnto vs in baptisme, by which wee are washed. This is no vaine figure, but hath his force from the ordinance of God, Rom. 6.3. Gal. 3.27.
Againe, this teacheth vs, that wee ought to come vnto God, & into his presence with all purity and holinesse: therefore it is said, that God heareth not sinners, such as haue sinne reigning in them; but if any bee a worshipper of God, and doth his will, him he heareth, Ioh. 9.31. and we must lift vp pure hands, 1 Tim. 2.8. Psal. 26.6. and 134.2. The Prophet reproueth the Iewes that brought many oblations, and offered vp many prayers, but they were all reiected, because their hands were full of blood, Esay 1. And the Lord foreshewing the state of the Church in the time of the Gospel, declareth that a pure offering should be offered vnto him, Mal, 1.11.
Lastly, we are all put in mind from hence, to labour after true sanctification and holinesse of life, that we may be cleane within and without. We must not vainely boast of any inward purity, when none appeareth outwardly; for if wee cleanse that first which is within, the outside will be cleane also: neither should wee foolishly glory of that which is outward, when there is none at all within, for that is meere hypocrisie and dissimulation.
This also doeth the sprinkling of the water of separation signifie vnto vs: as also in that they which medled with the burning of this red heifer were vncleane vntill the euen, and must wash their garments before they come into the congregation, verse 7.2. The Apostle setteth downe the trueth heereof, 2. Corinthians, Chap. 7. verse 1.2. Let vs cleanse our selues from all filthinesse of the flesh and spirit, [Page 724] perfecting holinesse in the feare of God. So that sinne is an vncleane thing, like the dung of this heiffer which is commanded to be burned and consumed, verse 5. and it maketh vs vncleane and loathsome vnto God, Iames 1, 21. Rom. 6, 19. Reuel. 3, 18, and 22, 11. We see therefore heereby, what to iudge of those that liue and delight in their sinnes, namely, that they are as filthy and polluted persons, euen as a man that hath a running sore or issue about him, though he be neuer so richly apparelled, and haue all the sweet sauours that may bee, yet he still remaineth a polluted person: so is it with a man that abideth in sinne, though he abound neuer so much in riches and pleasures, though he bee clad in purple, and fare deliciously euery day, yet he is filthy, odious, and abhominable in the sight of God, of which we haue spoken before in the 5. chapter. Againe, this teacheth euery man to be carefull to auoid sinne as a leprosie, because it is so foule and filthy, and that which will pollute him, if he suffer it to continue with him.
To conclude, let euery one bee willing to suffer the word of exhortation, and be content to vndergo a reproofe for his sinnes, that it may be a sanctified meanes to bring him to be clensed from his filthinesse, and so be made a fit vessell to be receiued of the Lord into euerlasting happinesse in his kingdome.
CHAP. XX.
IN the former part of this Booke, Moses hath set downe many murmurings of the Israelites against God, and against Moses and Aaron the seruants of God, through wearinesse of their iourneyes, through loathing of Manna, thorough the emulation of Miriam, through the report of the Spies, through the enuy of the Leuites, through the indignation and discontentment of the people, for Gods iudgements against the rebellious; whereby it came to passe, notwithstanding they were compassed about with manifold mercies of God, as with a wall, that they waxed impatient and fretting against God, vnthankfull and forgetfull of his former benefits, distrustfull & disdaining the present blessings they enioyed.
His right hand had deliuered them out of Egypt, his out-stretched arme had diuided the waters of the red Sea, and set them on an heap, the Cloud had shadowed them, the Pillar of fire had conducted them, the Angel of the Lord had guided them, the Arke had gone before them, and Manna from heauen had fedde them: yet now all is forgotten, they beleeue not in God, but tempted and prouoked the holy one to anger. And yet behold more prouocations then these, in these chapters following; where we shall see how they complaine and cry out through scarsity of water, and through wearinesse of their life, when they were stung with the fiery serpents. But let vs consider the words of Scripture, as they lie in order in this chapter.
1 Then the children of Israel came with the whole Congregation into the desert of Zin, in the first Moneth, and the people abode at Kadesh, and Miriam died there, and was buried there.
2 And there was not water for the Congregation, and they assembled against Moses and against Aaron.
3 And the people chid with Moses, & spake, saying: But would wee had perished when our brethren died before the Lord.
4 And wherefore haue yee caused the Congregation of the Lord to come into this wildernesse, that we and our cattell should die there?
5 And wherefore haue yee made vs to come vp from Egypt, to bring vs into this miserable place? No place for seede, nor Figges, nor Ʋines, nor Pomgranates? Neither is there any water to drinke.
6 Then Moses and Aaron went from the face of the assembly vnto the doore of the Tabernacle of the Congregation, and fell vpon their faces: and the glory of the LORD appeared vnto them.
7 And the LORD spake vnto Moses, saying;
8 Take this Rodde, and gather thou and thy brother Aaron this Congregation together,Of this R [...] and the waters gushing out of it, [...] more bef [...] in the next chapter, that ye may speake vnto this Rocke before their eyes, and it shall giue foorth his waters, and thou shalt bring them waters out of this Rocke: so thou shalt giue this Congregation and their Cattell drinke.
9 Then Moses tooke that Rod from the presence of the Lord, as he commanded him.
10 And Moses and Aaron caused the Congregation to assemble together before that Rocke, and he said vnto them; Heare now O ye Rebelles: shall we bring you waters out of this Rocke?
11 Then Moses lift vp his hand, and smote that Rocke with his Rod twice, and much water gushed out: so the Congregation and their Cattell dranke.
12 Wherfore the Lord spake to Moses & Aaron: Because ye haue not beleeued in me, to sanctifie me, before the eies of the childrē of Israel, therfore ye shal not [Page 725] bring this Congregatiō into the Land which I haue giuen them.
13 These are the waters of strife, where the children of Israel stroue against the Lord, & he sanctified himselfe among them.
In this Chapter we are to consider three seuerall things. First, the murmuring of the people: secondly, the purpose of the Israelites to passe toward Canaan by the borders of Edom. Thirdly, the death of Aaron in the Mountaine, in whose stead Eleazar his sonne succeedeth, and for whom the people a long time lamenteth. All these particulars are amplified in the beginning of the Chapter, by the circumstances of time; to wit, the first moneth of the 40 yeare after their departure out of Egypt, as appeareth, chap. 33, 38. and likewise of the place, [...]t. 2, 14. of Kadesh a City in the borders of Edom, at which time also Miriam the sister of Aaron and of Moses died. These circumstances being set downe, the History of their murmuring followeth, which we haue often before seene and considered: declaring that whensoeuer & wheresoeuer any aduersity happened, by and by they became impatient, vnthankfull, and forgetfull of present mercies and fauours. A like history to this we saw before, Exod. 17. which is not the same recorded in this place, but differing in time & place, as may appeare by collation & conference of both the places.
Now let vs marke their behauiour in this want of water in the wildernesse. First, they wish they had died by the stroke of Gods hand with the seditious rout of rebels that cō spired against God, whom notwithstanding they call their brethren. Secondly, they expostulate with Moses and Aaron, that they had brought them out of Egypt into the wildernesse, being barren without fruite, miserable without haruest, and dry without water? Whereas they should comfort themselues in the former mercies of God, rest in the experience of his power, and remember his helpe euer ready in time of neede: they rise vp against Moses and Aaron in shew, but in deed against God, whom they serued; setting downe their present condition, and comparing their abode in Egypt (where they had tasted all miseries, felt all oppressions, and groned vnder the heauy burthens) with their present estate, to amplifie the woe and wretchednesse therof: such is their blindnesse and vnthankfulnesse.
[...]mb. 12, 3.But what doth Moses, whose meeke and patient spirit they greeued, and whose righteous soule they vexed frō day to day with their vngodly murmurings? Hee doth not heere turne himselfe to them, nor dealeth with them to reclaime them as he did, chapter 16. but went with Aaron to God, flying to the Tabernacle as to a Sanctuary, throwing downe thē selues on their faces, and comforting themselues in his power, presence, and protection; who being alwaies neere to them that call vpon him, shewed forth his glory, and commanded them to take the Rodde and speake to the Rocke, promising them water, and assuring them of an happy issue of all their troubles & necessities. Now, as God commandeth, so Moses obeyeth and taketh the Rod.
Here a question may be asked,Question. what Rod God meaneth, and Moses taketh? for we reade of two Rods famous among them, and well knowne; one the Rod of Moses, that he vsed when he kept sheepe in the Land of Midian, Exod. 4, 2, 3, & 7, 8, 19, & 14, 1 [...], and 17, 5. Numb. 17, 8. Hebr. 7, 4. whereby hee wrought afterward many myracles in Egypt, and at the red Sea, & in the wildernesse: the other the Rod of Aaron, which did bud and beare blossomes, to confirme the calling of Aaron, and to declare that God had separated the Tribe of Leui to serue in ye Tabernacle. I answer, Answer. we are to vnderstand in this place, rather the flourishing Rod of Aaron: first, because Moses made mention of this in ye last place, not long before, to wit, chap. 17, the other is not spoken off in this booke: so that we are rather to referre it to Aarons Rod before specified, then to the other not named. Secondly, this serued more fitly and fully to confirme their calling of rule and gouernement ouer the people, which by these conspiratours was called into question. As if they shold say, Do you doubt of our calling, & aske by what authority we do these things? Behold this rod, (do ye not know it?) this florishing rod shall conuince you, and serue to beare witnesse against you.
Thirdly, Moses and Aaron were fled into the Tabernacle, verse 6, now chap. 17, 10. it is said, that Aarons rod was laide vp before the Testimony, for a token and testimony against those rebellious companies.
Lastly, Moses is said, ver. 9, to haue taken this rod from before the Lord, or from his sight & presence, where we shewed it was laide vp: but we neuer reade, that Moses his rod, wherby his calling was confirmed, Pharaohs obstinacy was conuinced, and the red Sea diuided, was laid vp before the Testimony. So then, heere is a charge & commandement, that Aarons rod budding & bearing blossomes, shold be taken, the people assembled, and the Rocke onely to be spoken vnto before the Israelites: a promise being added, and againe repeated, that waters should gush from thence in abundance, whereof the whole Assembly should drinke, and the plenty of it should flow euen to their beasts and cattell.
These are the Commandements of God: let vs see their obedience, with their failing & halting in it: For it is not perfect and entire, wanting nothing, as appeareth by the threatning presently denounced, and by the punishment afterward inflicted. Indeed they gathered together the people, as God commanded, but they spake not to the Rock as God willed thē: they were charged to speak to ye Rock only, yet by impatiency & doubting,Wherein Moses and Aaron sinned agains God they spake not to the Rocke, but complained against the people, [Page 726] and smote the Rock once, and againe, not commanded. So then, they that hitherto shewed inuincible constancy in resisting the rage of the people, and maintained zealously the glory of God, beleeued faithfully his promises, and stood as Rockes vnmoueable against all stormes that beate against them, now faile in their faith and obedience, both in speaking to the people, and in striking of the Rocke. For they aske whether they should bring vnto thē water out of the Rocke, as if it were vnpossible for God to performe what he had promised, & to make good the word that was gone out of his owne mouth. Again, he lifted vp his hand, and smote the Rocke twice through impatiency and distrust:August. lib. 16. Cont. Faust. Manich. cap. 17 so that albeit he were a notable Prophet and holy man of God, and that God gaue this witnesse of him,Numb. 12, 3. that Hee was a meeke man aboue all the men that liued vpon the earth: Psal. 106, 32. yet as the Psalmist teacheth, they troubled him with their grudgings, and vexed him with their murmurings, that he spake vnaduisedly with his lips.
Col. 3, 25. Acts 10, 14. Ezek. 33, 20. Rom. 2, 6. Psal. 62, 12. Reuel. 22, 12.But God, with whom is no respect of persons, who iudgeth euery man according to his waies and works, doth openly accuse & conuince them of sinne, complaineth that they had not glorified his great Name, pronounceth & decreeth the sentence of death against them, that they should not enter into ye Land of promise. And lest this failing of Moses, and fall of the people should be forgotten, it is named the waters of Meribah, or of strife & contention. Thus we see their doubting and disobedience is here reproued and threatened, and afterward punished, which is amplified by the reason, because they were so farre from strengthening the people, by confirming them in the truth of Gods promises, and assuring them of the due accomplishment of them, that themselues wauer, doubt, and dishonour God. For as God is much honoured when hee is beleeued, and we rest in his word as in a thing vnchangeable; so he is greatly dishonored when his power is not acknowledged, whē his promise is not beleeued, and when his truth is not trusted of vs. Thus much of the meaning of the words, as also of the order and circumstances of this history: now let vs come to the doctrines that arise out of the same.
[Ver. 1. The people abode at Kadesh, and Miriam died there.] In this first verse, where this murmuring for want of water is described by the time and place, we see mention is made of the death and buriall of Miriam. Micah 6, 4. She was an excellent woman in the Church, an holy Prophetesse,Exo. 15, 20, 21 one that went before others in singing the praises of God after their deliuerance out of Egypt, after their passing ouer the red sea, and after the ouerthrow of Pharaoh & his hoast; yet is subiect to death as well as others.Doctrine. Death is common to all flesh. From hence we learne, that all flesh, men and women, high and low, rich and poore, godly and vngodly, how great soeuer their gifts and graces be, are subiect to death and mortality. This appeareth, Gen. 5. where in the catalogue of the fathers that liued before the flood, it is said of them all, they died. Albeit God multiplied their daies, many hundred yeares for the increase of mankinde, & the spreading abroad of the truth from generation to generation, yet after many daies, in the end, al of them died. So Psal. 89, 48. Heb. 9, 27. Iob 17, 13, 14. & ch. 21, 23, &c. One dieth in his full strength, being in all ease and prosperity; another dieth in the bitternes of his soule, and neuer eateth with pleasure; they shall sleepe both in ye dust, and the wormes shall couer them. And what shall I say more? We acknowledge in words, and see with our eies, a decay and declining of of all things by experience. All earthly things vnder the Sun that haue beginning,Seneca de remed. fortu [...]. both haue and hasten to their ending. The grasse, when it is growne, is mowed: the fruite, when it is ripe, is gathered: the haruest, when it is ready, is reaped. The trees that florish in the Spring and Sommer, haue their declining Autumne, and their decaying Winter. The Moone set in the Heauen to rule the night, hath her wane. The Sunne which commeth foorth as a Bridegroome out of his chamber,Psal. 19, 3. & reioyceth like a mighty man to run his race, yet hath his setting and descending: the farther he goeth, & the more degrees he passeth, the neerer hee is to the end of his course.
The reasons of this Doctrine, are these. First, Reason 1 because all are dust; the matter whereof wee are made, is the dust of the earth, & therefore must returne to the dust, out of which we are are taken. All flesh is as grasse, and the glory of man is as the flower of the field, the grasse withereth, and the flower fadeth & falleth away. The Sea neuer resteth nor standeth still, but euer ebbeth or floweth: so is it with the life of man, it neuer standeth at one stay, euery day cutteth off one part of our daies, we are neerer to our end in the euening then in the morning, according to the saying of Iob, we are consumed from morning to euening, & we hasten vnto the graue, as the Riuers are carryed into the Sea. This is that reason which is vsed, Gen. 3, 19. In the sweate of thy face shalt thou eate bread, till thou turne to the earth; for out of it wast thou taken, because thou art dust, and to dust thou shalt returne. Where the reason is thus framed; Thou art made and taken out of the dust, therfore thou shalt returne to the dust.
Secondly, we must all die the death, because Reason 2 all haue sinned, and are depriued of the glory of God: for the Scripture concludeth al, both Iewes and Gentiles vnder sin. True it is, man was created to immortality, and if he had euer loued God and neuer sinned, he should euer haue liued without seeing death. But whē sinne entred, death followed in the world, as the wages doth the worke: according to the threatning of God, Gen. 2, 17. In the day thou eatest of the forbidden fruit, thou shalt die the death. For as they that are adiudged and condemned [Page 727] to dye, [...]sost. hom. [...] [...]en. 3. are accounted as dead men, albeit they be kept aliue in prison: so our first Parents, although they did not immediately die, yet immediately were subiect to death by desart of sinne. So the Apostle, Rom. 5, 12. By one man sinne entred into the world, and death by sinne, and so death went ouer all men, in whom all men haue sinned. Where he proueth the cause by the effect, that sinne was before Moses and the Law giuen by him, because death was in the world, which seizeth vpon young and old, infants & sucklings, whereby euery one is conuinced of sinne, [...] 3, 19. euery mouth is stopped, and all ye world subiect to the righteous iudgement of God. Seeing therefore wee are all made out of the dust, and carry about with vs this body of sin: we haue here no continuing City, but are placed in the world for a season, as men set vpon a Stage to play our parts, & then must be gone to giue roome to others, according to the saying of Salomon, One generation passeth, and another generation succeedeth.
Vse 1 The vses follow. First, the rich, the mighty, the learned, and men of high degree, must acknowledge, that there shall be no difference betweene them and the poore, the lowly and vnlearned, in the graue, vnto which all must descend. True it is, there is a difference and distinction betweene rich and poore, high and low, great & small, in their life time, in friends, in honours, in houses, in lands, in liuings, in food, in apparell, in duties, in dignities, & such like externall priuiledges and prerogatiues, which shall haue an end: yet all these shall ceasse, and all degrees must equally meete together in the graue: so that albeit an vnequall life haue gone before, yet an equall death shal follow after. [...]rat oda. li. 1. This is it which Iob pointeth vnto, chap. 17, which we named before, where he sheweth, that all worldly prosperity and hope shall faile, They shall goe downe into the bottome of the pit, surely it shall lie together in the dust. And the Prophet, Psal. 49, 9, 10, 11. sheweth, that neither wit, nor wisedome; neither might nor mony; neither fauour nor policy, can preuent or put away death: that all without difference & respect of persons must yeeld to Nature, and that all meanes which they can deuise for the continuance of their names shall come to nought: For hee seeth wise men die, and also that the ignorant, and foolish perish, and leaue their riches for others.
Secondly, let men of excellent and eminent Vse 2 places liue iustly, and deale vprightly in their callings, wherein they are set. As they are placed aboue others, so they are seene & marked before others, and notwithstanding all their honour and estimation, their riches and retinue, they must die and depart hence, when it shall be said to them, [...] 16, 2. Come, giue an account of thy stewardship, for thou maiest be no longer steward. The remembrance of death must therefore admonish them of their duties, that they dreame not of immortality, and they promise not to themselues continuance heere and perpetuity. This Dauid toucheth and teacheth, Ps. 82, 2, 3, 6, 7. How long will ye deale vniustly, and accept the persons of the wicked? Doe right to the poore and fatherlesse, doe iustice to the poore and needy: deliuer the poore and needy, saue them from the hand of the wicked. I haue saide, yee are Gods, and ye all are children of the most High: but ye shal die as a man, and ye Princes shall fall like others. So then, when we are tempted to euill, we must remember death, and the estate that followeth death. Therefore the Apostle chargeth them that are rich in this world,1 Tim. 6, 17, 18. that they bee not high-minded, neither trust in vncertain riches, but in the liuing GOD; because we brought nothing into this world, and it is certaine, that we can carry nothing out.
Thirdly, this consideration of the common Vse 3 condition of al flesh, must stirre vp our affections from resting & relying vpon men whose breath is in their nostrils, to depend vpon the eternall God, which continueth and liueth for euer. Let vs beware of all vaine confidence. We are ready to rest vpon creatures, and stay our selues vpon an arme of flesh, as vpon a broken Reed, whereby we deceiue our selues of our hope, and rob God of his honour. This we learne, Psal. 146, 3, 4, 5. Put not your trust in Princes, nor in the sonnes of man, for there is no helpe in him: his breath departeth, and he returneth to the earth, then his thoughts perish. Blessed is hee that hath the God of Iacob for his helpe, whose hope is in the Lord his God. Man is vaine, and all his pompe is lighter then vanity. If then we make him our stay and staffe, we beate the ayre, wee labour in the fire, we build vpon a weak foundation, and rest vpon the vncertaine life of mortall and miserable man,Psal. 144. who vanisheth as a shadow, passeth as a dreame, flieth as an Eagle, speedeth as a Poste, consumeth as a garment, and goeth away as a thought that cannot be recalled. His life is as a span soone measured, as a vapour soone gone, as a tale soone told, as an hand-bredth soone measured, as a winde soone ouerblowne, and as the weauers Shuttle, quickly sliding.
Lastly, it is our duty to prepare for it before Vse 4 it cometh, that we may bee found ready, and haue oyle in our lamps, whē the Bridegroome cometh. For death spareth none, it respecteth no person, no age, no Sexe, no State or condition, no power can withstand it, no wisedome can preuent it, no bribe can corrupt it, no cunning can ouercome it. And albeit we often recouer of some diseases, yet in the ende we are taken away. The whole life of a Christian should be a continuall meditation of death, to teach vs (as it were to die daily, and to number our daies, that we may apply our hearts vnto wisedome: not to set our whole loue and liking on the world, which wee must shortly leaue. Will a man bestow cost and charges on an house and tenement, in which hee shall not long dwell, and out of which he is shortly to depart? Or will he be patching that Tent and Tabernacle which hee hath pitched for a day [Page 728] or two? We dwell in earthly Tabernacles, as in houses of clay, 2 Cor. 5, 4. 2 Pet. 1, 14. What wisedome then is it, to bestow daies, and moneths, and yeares, in plotting & plodding for the world, for riches, and the vanities of this life? Let vs also prepare and prouide before hand for the day of our dissolution, that such as God hath blessed with this worlds good, set their houses and their estates in order, as the Prophet in this regard warneth Hezekiah, Esay 38, 1. Set thine house in order, for thou must dye. And we may learne this necessary practise of Ahitophel, though liuing in wickednes, and dying in despaire, of whom the Scripture saieth, whē he saw that his counsell was not followed, he went home vnto his City, put his house in order, & hanged himselfe. 2 Sam. 17, 23. This duty is to be thought vpon in health, as that which deepely concerneth our selues and our posterity. When we haue rightly disposed the things of this life, let vs prepare for a Nunc dimittis, let vs commend our spirits into the hands of God, let vs resigne vp our selues willingly to death, when we must enter into a particular iudgement. For so soone as the soule is departed and separated from the body, God holdeth his Sessions, to which we are summoned by his messenger death, to come into his presence, to receiue in part according to our workes, whether they be good or euill. Euen as we see in the affaires of this life, how Iudges and Iustices keepe their sessions and assises, wherein malefactors brought out of prison, are arraigned: so God holdeth his time of iudgement and iustice, to reward euery one according to his works. We haue all a cause and case to bee tried, the greatest, the weightiest, the worthiest that euer was handled, not touching siluer & gold, not concerning house or land, not of titles or inheritances, but of the euerlasting saluation or dā nation of our soules for euer: and therefore it standeth vs in hand, to be well armed & thoroughly appointed, that we come not as the foolish Virgins, without oyle in our lampes, or as the vnprepared guest, without our wedding garment. We see in temporall Courts, when men haue a cause to be tried, and an action to be determined, either of goods or good name, how carefull they are before hand to reade Euidences, to produce witnesses, and to search Records, that ye suite may passe on their sides: how much more carefull ought wee to be to answer before the eternall Iudge, where no man shall be admitted to appeare by his Atturney, but all must come in their owne persons, none shall be suffered to put in sureties? This wil be a great day, whē the whole world shall appeare together at once, high and low, Prince and Subiect, noble and vnnoble, according to the description that Iohn maketh, I saw the dead, both great & small stand before God, and the bookes were opened, and another booke was opened, which is the booke of life, and the dead were iudged of those things which were written in the booke according to their works, Reuel. 20, 12.
[And was buried there.] Hitherto of the death of Miriam: now of that which followed her death, to wit, her buriall. See heere, when life was departed, what they did with the body; they committed it to the earth.
The Doctrine from hence is this, that it is a necessary duty to bury the dead.Doctrine. A commendable duty [...] bury the dead This appeareth by many examples of the godly which haue practised this duty, Gen. 23, 4. Abraham the father of the faithfull, bought a possession of burial of the Hittites, who by the sight and light of nature, had their Sepulchers; & therefore answered Abraham, Gen. 23, 6. & 35, 29, & 50, 12, 13. Thou art a Prince of God among vs, in the cheefest of our Sepulchers bury thy dead: none of vs shall forbid thee his Sepulcher, but thou maist bury thy dead therein. So ch. 25, 8, 9. when Abraham yeelded the spirit and died in a good age, and was gathered to his people, his sonnes Isaac & Ishmael buried him in the Caue of Machpelah, in the field of Hephron, where Abraham was buried with Sarah his wife. The like we see done to Isaac, when he gaue vp the ghost, being old and full of daies, his two sonnes, Esau and Iacob buried him. Now as Iacob did to his father, so his children do to him, according as hee had commanded them; for his sonnes carried him into the land of Canaan, and buried him in the Caue of the field of Machpelah, which Abraham had bought. The like may be said of Moses, Deut. 34, 5, 6. for albeit the people buried him not, neither knew of his Sepulcher, lest they shold abuse it to idolatry, yet rather then he should want buriall, he was buried of God. The men of Iabesh Gilead are praised of God, and rewarded of Dauid, because they buried King Saul and his sonne, and aduentured their liues to do vnto him their last duty. 2 Sa. 2, 5, 6. The same might be said of the rest of the Patriarks, Prophets, Iudges, Kings, Gouernours, and Priests, yea of Christ himselfe, whose buriall (albeit he were able immediately to haue raised and restored himselfe to life) is set downe in the Gospel, that his death might be confirmed, and his farther humiliation manifested. These examples teach that it is a christian and commendable duty of the liuing to be performed to the dead, of children to bee performed to their parents, and of the people of God one to another, to commit the body of the deceased to the graue, to put dust to dust, and so to couer earth with earth.
And no maruaile. For first, among all creatures, Reason 1 man is most loathsome and vgly when life is departed. As in his birth and bringing foorth into the world, of all creatures hee is most fraile and feeble, without strength to stand, without helpe to defend himselfe: so being dead, he is most fraile, filthy, and deformed. He that a litle before gloried in his beauty, comelinesse, feature, & proportion, is now become the mirror and spectacle of a deformed and mishapen carkasse. Such a confusion [Page 729] and wracke hath sinne wrought and brought into our nature. This made Abraham to say to the Hittites, I am a stranger & a forreiner among you, giue me a possession of buriall to bury with you, that I may bury my dead out of my sight, Gen. 23, 4. This is noted in Lazarus, who hauing lien buried but foure daies, his b [...]dy stanke, Iohn 11, 39.
Reason 2 Secondly, buriall is promised as a blessing from God, and the want of it threatened for a plague and iudgement. God offereth it as a mercy to Abraham, [...]5, 15. that he should be buried in a ripe age; and to Iosiah, that he should bee put in his graue in peace, [...]. 22, 19, and his eyes should not behold the euill that should bee brought vpon that place. Contrariwise, the want hereof is threatned as a curse to Ieroboam & Ahab Kings of Israel, that they and their posterity should be deuoured of dogs. And Ier. 22, 19. and 36, 30. because Iehoiakim fell from God, it was foretold vnto him by the Prophet, that he should not bee buried honourably, but hee should be buried as an Asse is buried, euen drawne and cast foorth without the gates of Ierusalem. [...] antiq. li. [...]. 8. But it may heere be obiected, that the faithfull oftentimes want buriall, some cō sumed to ashes, some drowned in the waters, some deuoured with wilde beasts, some hanged on gibbets, of whom the world was not worthy: as the Prophet complaineth, Psalm. 79, 2, 3. I answer, all temporall chastisements are common to the godly and vngodly, as famine, [...]. 28, 26. plague, pestilence, sword, nakednesse, & such like punishments, which God shooteth as his arrowes against the sonnes of men. The fauour of God bringing saluation, standeth not in these outward things. For as it cannot profite a wicked and wretched man to be solemnly enterred and costly buried, dying out of the fauour of God, (as is noted in the parable of the rich glutton: [...]6, 22, 23.) so it shall not hurt a righteous man to want a sumptuous solemnizing of his funerals.
Vse 1 From this principle we learne sundry instructions. First, we must make a difference betweene the body of man and beast. For as man differeth from the beast in his life, made after the image of God, fashioned to looke vpward, [...]2, 7, and created with a reasonable soule, and sundry other prerogatiues: so hee should in his death and buriall. The bodies of beasts are drawne foorth being dead, to lye in the open ayre, and to be deuoured one of another, and it skilleth not. But it is vnseemely and vnlawfull, against order and honesty, that the dead bodies of men should be cast out vnburied into ditches and dunghils, or such foule and filthy places; and therefore Iehu speaking of Iezabel cast downe out of her window, and hauing her blood sprinkled vpon the wall saide, Visite now yonder cursed woman, and bury her. 2. Kings 9, 34.
Vse 2 Secondly, obserue in this place, that all superstition in burial is to be auoided. [...]. antiq li [...]. 4. We reade heere of her buriall, and Iosephus addeth, it was done at the common charges with great solemnity: but we reade of no masses, obits, crosses, dirges, singing, ringing, watching, holy-water, bell and banner, trentals, & such like trumpery, practised in these dayes in ye Church of Rome. Thē they praised the Name of God for the dead, to stirre vp others to an imitation of their vertues: now they pray to God for the dead to get mony withall. Then they reioyced that they had ouercome the enemies of their saluatiō, & had receiued their crowns: now they teach men to weepe, for feare of the Popes painted fire of a supposed Purgatory. Thus we see in that her buriall is nakedly set foorth, without these superfluous and superstitious toyes, it teacheth vs to condemne shrines, tapers, torches, candles, pilgrimages, and such ceremonies as are hurtfull to the liuing, vnprofitable to the dead, chargeable to their friends, and dishonourable vnto GOD. For it is great wickednesse and grosse superstition to hold any holinesse in the manner of buriall, to make one garment holier thē another,August. confess. lib. 9. cap. 11. as to be buried in a Monkes coole: to make one place holier then another, as to be buried in the Church-yard rather then out of it; to be buried in the Church, rather then in ye Churchyard; in the Chancell rather then in ye Church, and neere the high Altar, rather then in any other place. This is great vanity, to place any religion in times, in places, in garments, all which we see passed ouer in this History.
Thirdly, it reproueth all keeping of dead mens bones vnburied, and reseruing of reliques Vse 3 practised in the Church of Rome. It is a great part of the religion of Rome, to glory of their deuout touching and adoring of holy reliques, and to make Merchandize thereof. The Lord said in the beginning to Adam and all his posterity, Dust thou art, and to dust shalt thou returne, Gen. 3, 19. So that the bones and bodies of men departed, are not to be kept out of their graues, neither can they be preserued without corruption. And when Stephen was stoned,Acts 8, 2. we reade that certaine men fearing God, carried him among them to be buried, which was a duty of charity: and that they made great lamentation for him, which was a fruite of their piety: but we finde no mention of shrining vp of reliques, or keeping any monuments or members of him.Ambr. de Abra lib. 1. cap 7. Rhem trans. in Mar 5. They alledge for their purpose, the womans touching the hemme of Christs garment, whereby she was healed. I answer, we doubt not but Christ liuing vpon the earth, wrought myracles with his word, and without his word, present and absent, by outward signes, and without outward signes. But now the gift of myracles is ceassed, and therefore to looke for helpe by garments, by napkins and shadowes, is superstition and tempting of God. Againe, the force and vertue of healing her infirmity, did not proceed from his garment, but immediately from himselfe; and therefore Christ saith, Some body hath touched mee, Luke 8, 46. for I perceiue that [Page 730] vertue is gone out of me: hee doth not say, vertue is proceeded from my garments. The Disciples confesse, the people thrust and thronged him. Likewise the souldiers cast lots for his Coate, and parted his garments among them; yet they receiued no benefit by him or them. Wherefore, it was her faith that healed her. Moreouer, they alledge the reseruing of Manna in the golden Pot,Rhem. Testa. vpon Heb 9. and keeping of Aarons rod in the Tabernacle, Heb. 9. I answer, these were reserued and laide vp by the expresse commandement of God; let them bring forth like warrant for keeping their crosses, garments, images, bones, and such like scraps, and we will receiue them. Secondly, as they were reserued by the commandement of God, so by the word of God they were preserued in their full strength from corruption and putrifaction: whereas their trumpery of Saints reliques, rot and consume away, as our Writers haue proued, and their owne authors haue confessed. Lastly, from this reseruation, they shall neuer be able to proue any adoration. For these monuments, the Pot of Manna, and the rod of Aaron were neuer commanded to bee worshipt. But the Romish reliques are shewed openly for men to fall downe to thē, which is superstition and idolatry: and therefore being thus abused, they should be defaced, as Hezekiah brake in peeces the brazen serpent (though it were a speciall monument of Gods mercy,2 Kin. 18, 4. and a liuely figure of Christ) when it began to be worshipped, and the ordinance of God turned into an idoll.
Vse 4 Fourthly, we learne from hence to strengthen our faith in the doctrine of the resurrection from the dead. For buriall is a pledge of immortality, a signe of the resurrection, and as a glasse to behold the life to come, and therefore the bodies of men are not contemptibly to be cast abroad, but decently to be laide in the earth, as the Corne is cast in the ground, & there rotteth, groweth vp, and beareth fruite. We were not created of God to lie for euer in the graue, and to end in corruption; but our buriall preacheth to vs another life, and sheweth that we shall bee restored into a new and better estate. We are laid vp in the safe keeping of God, vntill the day come that he shall raise the dead againe. Let vs then stir vp our selues to vnderstand, that we are not appointed to liue onely in this world, but that there is another life prepared for vs. This the Apostle teacheth, 1 Cor. 15, 29. What shall they doe that are washed for dead? If the dead rise not at all, why are they then washed for dead? It was an ancient custome, both among Iewes & Gentiles,Acts 9, 37. among Infidels and Christians, to wash the bodies of the dead before they were buried, by which, all other ceremonies belonging thereunto, as embalming, mourning, wrapping, & burying, are signified; as if he should say,More hath beene spoken of this, in ch. 17. if there bee no resurrection, why are the dead bodies costly annointed, cleanly washed, decently buried, solemnly accompanied, sorrowfully lamented for, and carefully wrapped in Linnen? Seeing then these rites commonly vsed, shew that our bodies shall be renewed, let vs labour to make them members of Christ, and Temples of the holy Ghost. Let vs abhorre all Atheists, Epicures, Libertines,Acts 17, 18. and such proud heretiques, that mocke at all religion, & deny the faith of the resurrection, which is the ground-worke and foundation of all our comfort. Howsoeuer therefore the wicked heere flourish for a time, and spread as the greene Bay-tree; contrariwise, the godly are destitute, afflicted, and tormented, and accounted as sheepe to the slaughter, yet it shall be well with them that feare the Lord,Eccl. 8, 12, [...] and in the end he will reward the wicked according to their works.2 Thess. 1, 6. For it is a righteous thing with God to recompence tribulation to them that trouble you, and to you which are troubled, rest, when the Lord Iesus shall shew himselfe from heauen with his mighty Angels. This is it which Abraham saith to the rich man, Sonne, remember that thou in thy life time receiuedst thy pleasures, and likewise Lazarus paines; now therefore is hee comforted, and thou art tormented.
[Ver. 2, 3, 4, 5. And there was not water for the Congregation.] The people had bin brought out of the Land of Egypt, out of the yoke of bondage, and out of the furnace of iron:Deut. 4, 20. Ieremy 11, [...] they had seene the great workes and wonders of God, they had promised to yeeld faithfull obedience, they had tasted of the bountifull hand of God, they had tried his power and presence in bringing waters out of the dry Rocke, they had obserued many thousands slaine for their rebellion in the wildernes; yet behold their fresh vnthankfulnesse; they cast out diuers reproches, as it were so many darts and speares, not against Moses, but against God. The Doctrine from hence is this, that in all wants and dangers wee are ready to murmure and repine against God.Doctrine. In the least miserie we are readie to murmure. An example heereof we haue, Exod. 14, 11, & 17, 1, 2. Whē the people were come out of Egypt, and saw the red sea before them, the hoast of Pharaoh behinde them, the mountaines on each side of them, and no meanes to escape, they repine against Moses, as if he had brought them out to die in the wildernesse. Heereunto accordeth that which is recorded, chapter 17, when they came where no water was, they contended with Moses saying; Giue vs water that wee may drinke. Tempting God, distrusting his prouidence, murmuring against his seruants, & not looking for succour and successe from God. The like example we see Rahel, Gen. 30, 1, 2. when she saw her selfe barren & bare no children, she enuied her sister, and saide to Iacob, Giue me children, or else I die. She went not to God, who onely is able to open the wombe, as Iacob teacheth her; Am I in Gods stead which hath with-holden from thee the fruite of the wombe? but complaineth against her husband, enuieth her sister, & manifesteth the corruption of her [Page 731] owne heart. Therefore the Apostle exhorteth, 1 Cor. 10, 10. Neither murmure ye as some of thē also murmured, and were destroyed of the destroyer.
Reason 1 The reasons are, first, the bitter roote of infidelity. For as the wickednes of man is great, and al the imaginations of the thoughts of his heart are onely euill continually: so the fountaine of all is an vnfaithfull heart to depart away from the liuing God, and therefore the Apostle chargeth, [...]. 3, 12. that There be not in any of vs, an euill heart and vnfaithfull. Faith, apprehending the mercies of God, and applying the merites of Christ, is the mother of all graces, and the well spring of all obedience. And if we were acquainted with our corruptions, & the force of tentations, we would know the comfortable vse, and the great necessity therof, and magnifie it aboue all other graces. The capitall sinne of vnbeleefe, striketh at the very heart of God, and what do we leaue vnto him, if we deny his truth, who is truth it selfe. This reason is expresly set downe, Psal. 78, 18, 22. They tempted God in their harts, in requiring meat for their lust: because they beleeued not in God, and trusted not in his helpe.
Reason 2 Againe, present things for the most part are wearisome and loathsome vnto vs, be they neuer so excellent. This we see in our first parents. What estate could be wished and desired, more goodly, more glorious, more gracious, thē their estate in the blessed time of their innocency: resembling and representing most liuely the image of God in perfection of their Nature, in excellency of their gifts, and in preheminence of their place? Yet they were not content with this condition, they restrained not themselues within the bounds of their owne calling, but presumed aboue that they ought to vnderstand, and would bee as Gods, knowing good and euill. [...]n. 3, 4. What is the cause of tumults and troubles in families, in Churches, in Commonwealths, and in all Societies? Surely euen this, [...]yd. lib 1. Pelopon. we loathe and like not the present estate of things, but seek chāges & alterations.
Vse 1 Let vs apply this point to our vses. We are ready to accuse and condemne the Israelites to be a rebellious and stiffe-necked people, euer tempting God, & prouoking the holy one to anger. In like manner we vse to inueigh against the Iewes for crucifying Christ, and deliuering vp the Lord of glory into the hands of sinners: [...]. 26, & 27 we accuse the partiality of Pilate, the treachery of Iudas, the enuy of the Pharisies, the malice of the high Priests, the villany of the false witnesses, the cruelty of the souldiers, the taunts of the passengers, and the hard-heartednesse of the whole people. But we consider not that the same originall corruption is in vs that was in them, by the sway & swinge whereof, beeing all the sonnes of olde Adam, we would haue done as they did, if we had liued in those times. So when we heare or reade of these murmurings and mutinies of the children of Israel, we are commonly wont to reuile them, to defie them, and to account them the vilest people vnder the heauens. But wee must ceasse to wonder at them, and learne to confesse our owne corruption of heart, and pronenesse to yeeld and fall downe in time of tentation, vnlesse we be stayed vp by ye mighty hand of God. For albeit he be most gracious and merciful vnto vs, hedgeth vs round about with many blessings, and compasseth vs with riches of grace on euery side, yet we forget thē all, if any one crosse do any way lie vpon vs. If the Lord touch vs with sicknesse, as with his little finger; with losses, with crosses, with pouerty, or any misery, such is our impatiency, that we alwaies dwell vpon the meditation of that want, we looke vpon it with our eies, we handle it with our hands, wee tosse it in our mindes, and neuer remember the multitude of his mercies, the peace of a good conscience, the louing countenance of the Lord, the seale of our adoption, the assurance of our saluation, the sweet taste of his loue shed in our harts by the holy Ghost; so that one trouble doth more daunt vs, and strike vs to the heart, then many blessings can comfort & refresh vs. But God, taking away outward blessings, giueth spirituall to his children, & doth sweeten the bitternesse of the crosse with inward consolation, and doth recompence it with heauenly grace, whereby wee gaine more in the spirit then we lose in the flesh.
Secondly, we are taught heereby to pray Vse 2 to God in our troubles, to hold vs vp, and stay vs with his grace, that wee fall not from him. For seeing at all times, and vpon all occasions of want, we are ready to repine and murmure against God, who can stand by his owne power, or by the strength of his owne free will? When a man holdeth fast a staffe in his hand, so long it standeth vpright as he reteineth it; but if he withdraw his hand neuer so little, it falleth. Carry vp a stone to the top of a Mountaine, so long as thou staiest it, there it abideth but if thou leaue it, it rowleth down of it own strength, euen to the bottome. So vnlesse the Lord, in our calamities and crosses that befall vs, do stay vs by his heauenly hand, & strengthen vs by his Almighty power, we break out into vnthankfulnesse, forgetfulnesse, impatiency, & grudging against him. This made the Apostle, after the reckoning vp of the idolatry, fornication, murmuring, and tempting of Christ, to exhort them, that He which thinketh he standeth, must take heed lest he fall. 1 Cor. 10, 12. As then we ought all to take speciall notice & knowledge of the corruption of our hearts, and behold a liuely and expresse image of our nature in the glasse of this people: so it is our duty to call vpon God (from whom euery good giuing & perfect gift proceedeth) to put to his helping hand, that we may learne to depend vpon him, that we may know how to want and how to abound, and in euery condition to submit our selues to his heauenly pleasure. For we shall neuer be able by our owne strength to subdue our owne corruptions, nor to preuaile ouer [Page 732] our owne lustes, nor to ouercome the tentations that oftentimes assaile vs, vnlesse wee bee assisted from aboue.
Vse 3 Lastly, our corruption of heart, prone to murmure and complaine against God, whensoeuer he trieth our faith, obedience, and patience, with any misery, warneth vs to seeke all holy meanes & remedies,Remedies against murmuring and distrust. to represse this rage and repining against God: which may bee as sure helpes to further vs in this way, & to furnish vs with strength able to hold vs vp in the day of triall. First, let vs consider the high prouidence of God, ruling all things in heauen or earth, and ouerswaying all creatures, that nothing falleth out without his will & pleasure, as our Sauiour teacheth, Mat. 10, 29.30. For who giueth vs our bodies? Who clotheth the Lillies, that Salomon in all his glory was not like one of them? Who feedeth the yong Rauens that cry vnto him? Who sustaineth the wicked that are his enemies? Who prouided all things for man in the beginning, before he was made & created? Is it not the Lord, whose all the beasts of the forrest are, and the beasts on a thousand Mountaines? So that the resting of our selues vpon this prouidence that he wil feed and cloathe vs, and care for vs, must take away the greefe of al our wants that ouerpresseth, and oftentimes ouercommeth vs.
Againe, we must learne the benefit of contentation, and to grub vp all distracting and distrustfull cares, as noysome weeds out of our hearts, bearing with patience and meeknes of spirit, whatsoeuer ye Lord sendeth. This minde was in Iacob, when he went farre from his fathers house,Gen. 28, 20. he did not desire siluer or gold, house or lands, but onely a competent & conuenient liuing, If God will be with me, and will keepe me in this iourney which I goe, and will giue me bread to eate, and cloathes to put on, then shall the Lord be my God. So the Apostle teacheth, Godlinesse is great gaine, 1 Tim. 6, 6, 7, 8 Phil. 4, 11, 12.13. if a man be content with that he hath: for we brought nothing into the world, and it is certaine, that wee can carry nothing out; therefore when we haue food and rayment, let vs therewith be content. And in another place; I haue learned, in whatsoeuer state I am, therewith to be content: & I can be abased, and I can abound, euery where in all things, I am instructed both to be full, and to bee hungry, to abound, and to haue want; I am able to do all things through the helpe of Christ which strengtheneth me. Lastly, let vs set our affections on things which are aboue,Col 3, 2. and not on things which are on the earth. If we beleeue that God doth forbeare and forgiue vs our sinnes, & not deale with vs according to our deseruings; if he sanctifie vs with his Spirit, & make our bodies Temples of the holy Ghost; if he turne vs to himselfe, working our conuersion, which is as great a worke as at the first to create vs: we may be assured, he will deliuer our soules from death,Psal 33, 19. Rom. 6, [...]2. Luke 12, 32. & preserue vs in famine. For if hee spared not his owne Sonne, but hath giuen him for vs all to death, how shall he not with him giue vs all things also? Feare not therefore the want of outward things which perish with their vse; for it is your Fathers pleasure to giue vnto you a kingdome. If he haue promised to giue vnto vs the greater, nay the greatest blessings that can be rehearsed or remēbred, we may ground our selues on this assured truth, that he wil not leaue vs nor forsake vs; so that we may boldly say, The Lord is my deliuerer, I will not feare what man can do vnto me. Indeed, the iudgement & practise of carnall men is otherwise, who esteeme earthly things aboue heauenly, and preferre their Swine before Christ-like Esau, Matthew 8 Heb. 12, 16 who prized one messe of pottage aboue the birthright. If these men bee a little pained and pinched with famine, and suffer a little want of food, that they haue not their necessities supplied, their bodies cloathed, & their bellies filled, they cry out aloud in the anguish of their spirit, What shall we eate? What shall we drinke? How shall wee liue? How shall we maintaine & sustaine our selues and our families? But (alasse) though their soules be hunger-bitten, and hungerstarued, ready to pine and consume away throgh want of spirituall food, they are neuer greeued or vexed, it troubleth them not at al. Let vs learn better things: let vs value spirituall things at the highest rate, and set them in the cheefest place. If thus we set (as our honorable friends) all heauenly things in the cheefest place, and turne all transitory things with shame into the lowest roome and ranke, as saucie & aspiring guests, vsurping & climbing aboue their betters, we shall beare all earthly losses and troubles with patience, and stay our selues from murmuring at the feeling of them.
[Ver. 6. Then Moses and Aaron went from the face, &c.] We heard before the complaint of ye people; now let vs see the behauiour of Moses & Aaron. They do not rage, nor reuile thē, they do not fret and fume against thē, or aske the life of their enemies, but possesse their soules with patience; and declining the violent rage of the people, (as a beast with many heads) they goe to the Tabernacle & declare their causes and cases before the Lord. From this their distresse we learne this truth, that in all wrongs & iniuries offered vnto vs, we must seeke helpe and comfort of God.Doctrin [...] In all wr [...] and iniuri we must [...] to God. I say it is the duty of all the seruants of God when they are wronged and oppressed, when they are euilly entreated, and spitefully handled at the hands of sinfull men, to vnlade & disburden all their cares into the bosome of God, depending for counsell and comfort vpon him alone. In the performance of this duty, the holy seruants of God haue gone before vs. Reade the booke of the Psalmes, as a plentifull store-house and schoole-house to teach this truth, as Psal. 3, 1, 2. and 7, 1, 2. where we see, that in his troubles he had recourse to God, who smiteth his enemies on the cheeke-bone, and breaketh ye teeth of the wicked, but was a sure Buckler to him; not such as men hold vp, that can defend one [Page 733] part, and in one place onely; but a buckler to safegard him round about, before and behind. And being greeuously accused of some heynous crime by some of Sauls retinue, [...]. 14.10. he flyeth to God, he trusteth in him, who preserueth the vpright in heart. So when Iob had his camels and cattell taken away by the enemies, he did not through the greatnes of his affliction and greefe of mind rebell against God, but said, Naked came I out of my mothers wombe, [...]. 13, 17. and naked shall I returne thither; the Lord hath giuen, and the Lord hath taken it, [...]g. 19.3. blessed be the Name of the Lord. The like appeareth in Hezekiah, when Ierusalem was besieged: This is a day of tribulation, and of rebuke and blasphemy, for the children are come to the birth, and there is no strength to bring forth: Now therefore, O Lord our God, I beseeeh thee, saue vs out of his hand, that all the kingdomes of the earth may know, that thou (O Lord) art onely God. All which examples teach vs, that when we suffer wrongs, or fall into any wrongs, or fall into any dangers, wee must haue recourse to God, and craue of him, yt the malice of the wicked may come to an end.
Reason 1 The reasons of this doctrine are, first the gracious promise of God, who hath mercifully promised to heare and to helpe vs in all our troubles. This the Prophet teacheth, Call vppon me in the day of trouble, [...]. 50.15. [...]h. 5.14, 15 I will deliuer thee, and thou shalt glorifie me. And the Apostle Iohn, This is the assurance that we haue in him, that if we aske any thing according to his will, he heareth vs: and if we know that he heareth vs, whatsoeuer we aske, we know that we haue the petitions that wee haue desired of him. Let vs not doubt and wauer like a waue of the Sea, tossed to and fro by the violence of the winds, but by faith beleeue that God will grant our requests, which wee make according to his will and word. Seeing therefore he is willing to heare, and able to helpe, and promiseth to grant our requests; our duty is to come when he calleth, to aske seeing hee giueth; and to knocke, seeing he openeth the gates that leadeth vnto his treasures. Some put their trust in chariots, some in horses, and some in Princes, but we must remember the Name of the Lord our God, who neuer faileth and breaketh promise with these that depend vpon him, that feare and trust in his mercy.
Reason 2 Secondly, as he is our helper, who deliuereth our soule from death, our eies from teares, and our feet from falling, so whither shall wee turne our selues to find comfort and consolation, besides in him? When God denyeth to send succour, who shall saue? When hee refuseth to helpe, who shal deliuer? When he shutteth, who can open? If wee looke to men or Angels, to heauen or earth, to the liuing, or the dead, we shall be deceiued and deluded. The Prophet saith, Psal. 62.8, 9. Trust in him alway ye people, poure out your harts before him, for God is our hope aboue all; yet the children of men are vanity, the chiefe men are lies, to lay them vpon a ballance, they are altogether lighter then vanity.
Ʋse 1 Let vs now come vnto the vses. First, from hence we gather that such is Gods great goodnes to his children, that he neuer leaueth them without comfort. For, if he require of vs to repaire to him in our troubles, surely he will not send vs away empty, nor cause vs to depart confounded and ashamed. How many came to our Sauiour Christ in the dayes of his infirmity, when he liued vpon the earth, to be helped and healed; yet who returned diseased to his owne house? Who came to bee restored to sight, and went away blinde? Who sought for help, & turned his back sick? who sought comfort, & went away sorrowfull? Who came to him deafe or dumbe, or lame, and went away without his speaking, his hearing, his legs and limbes restored vnto him? This the Prophet Dauid knew, and in the meditation of it found vnspeakeable comfort in the dayes of his affliction, when he was in perils among the Amalekites, in perils among the Philistims, in perils among false brethren, in perils in the wildernesse, in perils of his own nation, he trusted in his God, and comforted himselfe in a sweet feeling of his manifold mercies. For when the city where he soiourned was sacked and burned, his wiues taken prisoners,2 Chr. 30.5, 6. and the people intended to stone him, he comforted himselfe in the Lord his God. The enemies of God in their rage and cruelty may take from vs liberty, friends, wife, children, lands, possessions, and all the substance of our house; but they can neuer robbe vs of this treasure, our comfort in Gods promises, our hope in his mercies, and our affiance which we haue in him, which are as the Anker of the soule cast in the stormes and tempests that seeke to drowne vs in the gulfes & quicksands of despaire & vnbeleefe. Ʋse 2
Secondly, they dishonour God and deceiue themselues, that run to Saints or Angels; from the Creator, who is blessed for euer, to the creature that cannot helpe.Psal. 73.25. The Prophet Dauid saith, Who haue I in heauen but thee? and I haue desired now in earth with thee. Therfore the Church of Rome is deceiued, and deceiueth others, making other mediators and intercessors, by whō we must haue accesse to God the Father: through the multitude wherof the miserable people are so intangled, that they know not to which Saint they should turne themselues. The Prophet hauing good experience of trouble, sendeth vs to God in the day of trouble. The Father saith, This is my beloued Son in whom I am well pleased. Christ Iesus directing vs to pray, willeth vs to say, Our Father The Apostle teacheth vs; that there is one mediatour betweene God and man, the man Christ Iesus. And Iohn in his first Epistle saith,1 Ioh. 2.1, 2. If any man sinne, we haue an Aduocate with the Father, Iesus Christ the iust; and he is the reconciliation for our sins. Ioh. 14.13, 14. To like purpose the same Apostle in the Gospel, Whatsoeuer ye aske in my Name, that wil I do, that the Father maybe glorified in the Son: if ye shal aske any thing in my Name, I wil do it. Let vs therefore detest the absurdities and abominations of the Romish Church, who [Page 734] masking vnder the blind distinction of mediation and interession, seeke to creepe away in the darke, that their mischiefe may not bee espied. They say a Mediator is of two sorts, one of redemption, to wit; Christ alone: another of intercession, and so they make al the Saints. Thus they diuide & seuer these things that indeed are one. Let vs acknowledge one onely Mediator of our saluation, let thē keepe themselues other mediators of intercession. Notwithstanding, this distinction is not obserued by themselues. For if Christ onely be the Mediator of saluation, why do they call vpon the blessed virgine, Saue thou all them that glorifie thee? Nay, why do they teach the people thus to pray, Command thy sonne, vse thy motherly authority ouer him, let him know thee to bee his mother. Hard censut. of the Apolo. part. 2. Howsoeuer it pleaseth some to excuse these speeches, as spirituall sporting and daliance: yet indeed it is most odious and open blasphemie to be detested of all Gods people. And why say they thus of Thomas Becket, filled with ambition and vanity,Guil. Neubri. gens lib. 2. cap. 16. O Christ make vs to ascend vnto heauen, whither Thomas is ascended, euen by the blood of Thomas which hee shed for thy sake. Heere he is made more then a mediator of intercession: and yet hee dyed for wilfull maintenance of manifest wickednesse, to the dishonour of God, and to the infection of the Cleargy, and to his owne confusion, being a false Martyr, but a true traitor. Now against all these blasphemous trash and trumpery, we must know to whom to direct our prayers, and in whose Name we ought to pray. Wee must pray to God alone, in whom only we are to beleeue: and therefore Paul linketh prayer and faith together, Rom. 10.14. How shall they call vpon him in whom they haue not beleeued? And this we are taught in the articles of our faith, to beleeue onely in God the Father, in God the Sonne, and in God the holy Ghost. But we are not to put our trust in Saints, or Angels; they know not our thoughts, see not our behauior, they heare not our prayers, they fil not al places, thēselues are accepted in heauen for the blessed merits of Christ our Sauiour.
And as we must pray onely vnto God, so prayer must be mace in the Name and Mediation of Christ, not of any other creature beside, as we shewed before. We haue no commandement in the Scripture to warrant vs, no promise to assure vs, no example to go before vs, and therefore let vs renounce all comfort and confidence in man, and flye vnto him that is the God of all comfort and the Father of all consolation.
Vse 3 Thirdly, let vs vse no vnlawfull meanes to come out of our troubles, but wait on God, and depend vpon him in our necessities. This the Prophet warneth, Psal. 62. Trust not in oppression, nor in robbery, be not vaine: if riches increase, set not your hearts thereon. This we see practised in Ioab, when he put the army in aray against the children of Ammon, saying to his brother, If Aram be to strong for me, 1 Chr. 15.1 [...] 13. then thou shalt succour me: but if the children of Ammon preuaile against thee, thē I wil succor me: be strong, and let vs shew our selues valiant for our people, and for the cities of our God, and let the Lord doe that which is good in his sight. So when Samuel had told Eli the iudgment denounced against him and his house, because his sonnes ran into a slander, & he stayeth them not, he answered,1 Sam. 3.13. It is the Lord, let him doe what seemeth him good. This condemneth those, that in their losses and crosses seek strange helpe, and run a whoring after their owne inuentions, digging cesternes that will hold no water, and forsaking the liuing God, the author of saluation. Hence it is, that some send out to witches & wizards, as Saul: 1 Chr. 10. [...] 14. these cannot say the Lord is my helper and my deliuerer, but their refuge and sauiour is the diuill. Others, in their sicknes trust in the Phisition, as Asa did:1 Chro. 16▪ 11, 12. 1 Sam. 2.5. not in the liuing God, who killeth and maketh aliue, bringeth downe to the graue, and raiseth vp againe; hee maketh the wound, and bindeth it vp, he smiteth, and his hands make whole, he shall deliuer thee in sixe troubles, and in the seuenth the euill shall not touch thee: In time of warre and day of battell, we trust in our strength, armor, men, munition, and defenced places, and make them our God;Nah. 3.8, [...] whereas the Prophet teacheth that this is a cursed confidence, and shall not leaue a blessing behind it.
Lastly, we learne from hence, not to reuenge Ʋse 4 our own causes & quarels. For if we be taught in this practise of Moses, to go vnto God in all our wrongs, who will iudge his people, then we are not to render like for like, or to requite euill for euill, or to repay wrong for wrong, taunt for taunt, rebuke for rebuke, railing for railing, but contrariwise blesse, knowing that we are thereunto called, that we should bee heires of blessing. This vse is concluded, Prou. 20.22. Say not thou, I will recompence euill: but waite vpon the Lord, and he shall saue thee. This is the direction of ye Apostle, Ro. 12.17.19. Recompence to no man euill for euill: dearely beloued, auenge not your selues, but giue place vnto wrath, for it is written, Vengeance is mine, Psal. 94.1, [...] I will repay saith the Lord. Where we see God claymeth and challenge vengeance to himselfe, and taketh it from vs: so that such as seeke reuenge, sit downe in the seat of God, and as much as lyeth in thē, wrest the scepter out of his hands, taking vpon them the person of the accuser, witnesse, iudge, and executioner, contrary to all true forme of lawfull iudgement. And albeit it bee hard and harsh for flesh and blood to put vp iniuries, yet if we wil be the children of God, we must haue more in vs then flesh and blood. For they that are after the flesh,Rom. 3.5, [...] fauour the things of the flesh, but they that are after the spirit, the things of the spirit: so then, they that are in the flesh cannot please GOD. Wherefore, when Zachariah the Priest, a faithfull and fruitefull witnesse of God, was vniustly and cruelly stoned to death, he raged [Page 735] not, he reuiled not, he reuenged not, but said, The Lord see and require it. When the Lord of life, [...]. 24.22. Christ Iesus was accused, condemned, and crucified, the iust for the vniust, he prayed for his enemies, Father, forgiue them, for they know not what they doe: [...] 23, 34. leauing vs an example that we should follow his steps. When blessed Stephen, who was full of the holy Ghost, and saw the glory of God, and Iesus standing at the right of God, was cast out of the city, and stoned with stones, hee kneeled downe and cryed with a loud voyce, Lord lay not this sinne to their charge. [...]. 55.58. When the Archangel mentioned by the Apostle Iude, saw that the diuell went about to corrupt the pure worship of God, hee would not vse railing and reprochfull speaches, [...] ver. 9. but desireth the Lord to rebuke him, and repay him for his malice. Seeing therefore this duty hath beene practised by Priest and people, by men and Angels, by the head and the members of his body: let vs follow those things that concerne peace: let vs be of a patient and meeke spirit, which is much set by of God; and let vs commit our causes to him that is the God of vengeance. It is a fearefull thing to fall into the hands of the liuing God.
Verse 9, 10. Then Moses tooke that rod, &c. Hitherto Moses & Aaron haue behaued themselues vprightly in respect of God, meekely in respect of themselues, and patiently in regard of the people. Now we shal see how they offend by transgressing the commandement of God, by distrusting his word, by raging against the whole assembly. God chargeth them to speake to the rocke: they spake vnto the people. Againe, as if it were vnlikely or vnpossible yt the rock should yeeld water, they smote it twise through impaciency & vnbeeleefe. Thus they that had beene the instruments of God in so many miracles, that had seene him face to face as a man seeth his friend that had stood so often in the gap where the hand of God had made the breach, that had diuided the red sea, Moses, I say, and Aaron, the Ministers of God, the witnesses of his workes, the pillars of the truth, now begin to faile, to faint, and to fall down, to shew vs and themselues the weakenesse that is in flesh and blood. From hence we learne, that many are the failings and fals of the children of God. [...]trine. [...] are the [...] of the [...]. Howsoeuer the faithfull be borne againe, and endued with the spirit of sanctification; howsoeuer they desire to please God, and endeuor to serue him with all the powers of soule and body, yet they often stumble in their race, thorough the burthen that presseth down, and the sinne that cleaueth so fast vnto them. This truth is confessed and confirmed by many testimonies. Salomon in his worthy prayer at the dedication of the Temple acknowledgeth it, 1 king. 8.46. So Iob. 15.14, 15. Likewise Prou. 20.9. And the Prophet, Psal. 14 2, 3. All which testimonies doe plentifully teach this truth, that howsoeuer through the grace of God giuen vnto them, ye faithful fight a good fight, hauing faith and a good conscience, yet all are sinners and no flesh is cleane and cleere from sin, which Moses and Aaron here fal into.
The reasons of this doctrine are. First, because Reason 1 the Scripture hath concluded all vnder sinne. Gal 3.2 [...]. Rom. 3.19. That euery mouth might bee stopped, and all the world be subiect to the iudgment of God. Al matter of glorying in our selues is taken from vs, we are found guilty before God, wee haue no excuse, no defence, no cloake for our selues to couer our sins: there is no difference, Wee haue all sinned, and are depriued of the glory of God and euerlasting life; so that all, both Iewes and Gentiles are proued to be vnder sinne.
Secondly, we see that death, the wages of Reason 2 sinne, hath raigned, and doth raigne ouer all without difference; yea it taketh hold euen on children that sinned not actually like ye transgression of Adam. If then old and yong taste of death, all the posterity of Adam are corrupted in him, when he wittingly, and willingly, & wilfully sinned against God. We flow from an vncleane fountaine, we grow out of a bitter root, we are as branches of the wilde vine. Thus the Apostle reasoneth, Death raigned frō Adam to Moses, Rom. 5.14. euen ouer them also that sinned not after the like manner of the transgression of Adam, which was the figure of him that was to come So then, sinne and death goe together, as mother and daughter, as the tree and the fruit, so that we may proue the one by the other, death by sinne, and sinne by death, the one giuing light and luster to the other.
The vses remaine to be considered. First, see Vse 1 heereby a difference betweene this present life, and the life to come. Heere the reliques and remnants of sinne, as spots and staines in the flesh, remaine euen in those, that are cleansed by the blood of Christ, and washed by the renuing of the holy Ghost. But when the faithfull shalbe glorified, they shalbe without blame, not hauing spot or wrinkle, or any such thing. Take heere the best Examples of the best men that haue liued in the best times, as Noah, Abraham, Lot, Dauid, and Peter, yet yee shall see shame in glory; darknesse in light; folly in wisdome; infidelity in faith. But when Christ shall appeare, and we likewise appeare with him in glory, we shall be made like vnto him. Therefore the Apostle saith, noting out this difference We know in part, and we prophesie in part; but when that which is perfect is come, 1 Cor. 13.9, 10, 12. then that which is in part shall be abolished. Now we see through a glasse darkly, but then shall we see face to face: Now I know in part, but thē shal I know, euen as I am knowne. Here we ceasse not to prouoke God, and euery day of our life addeth to the number and measure of our sins, which should be bitter vnto vs as gall and wormewood; but when this corruptible shal put on incorruption, and this mortall shall put on immortality, and death be swallowed vp into victory, the [...] we shall ceasse to sin, and shalbe as the blessed Angels yt are in heauen. The feruent desire of ye creatures waiteth for these times,Rom. 8.19. groning and [Page 736] trauelling in pain euen vnto this present, to be deliuered from ye bondage of corruption, into the glorious liberty of the sons of God. Much more therfore should we, which haue the first fruits of the spirit, sigh in our selues, waiting for the adoptiō, euen ye redemption of our bodies.
Vse 2 Secondly, we learne that such as say they are without sinne deceiue themselues, and as much as in them lieth, make God a liar: we are depriued of his kingdome, wee cannot keepe the Law, nor haue iustification by the Law, or the works of the Law, but are iustified freely by grace, and haue need of ye benefit of Christs blood. If we keepe the law, we shal liue by it: but if we be transgressors of the law, we are vnder the curse: For it is written, Cursed is euery one that continueth not in all things written in the book of the Law to do them. Hereunto commeth that which the Apostle Iohn saith, If we say wee haue no sinne, Ioh 1.8.10. Rom. 3.10, 12, 24. we deceiue our selues, the truth is not in vs, we make God a lyar, and his word is not in vs. And to the same purpose the Apostle Paul, There is none righteous, no not one: they haue all gone out of the way, there is none that doth good, no not one: we are iustified freely by his grace thorough the redemption that is in Christ Iesus. [...]ence falleth to the ground the doctrine of merits, that aduanceth proud flesh, and lifteth vp the supposed worthinesse of vnperfect workes, thereby to procure Gods fauour and euerlasting life. The Church of Rome place such an inward and inherent dignity in mens persons, as maketh them worthy of grace or saluation. Moreouer, they dreame of such an excellency in the work, as fitteth and inableth them to deserue the fauour of God, and forgiuenesse of sinnes. But in a sight of our sins, and in a feeling of our owne corruptions, wee must renounce all merits,Basil in Psal. 114 Aug in Psal. 120. and rest onely on the merits of Christ. For when we haue done all, we must say and confesse, that we are vnprofitable seruants, &c. True it is, God wil reward our works: but the reward is of mercy, not of merit; of promise, not of debt; of grace, not of desert. Againe, hereby falleth another falsehood of theirs, holding that good workes are euery way perfect, not stained or tainted with sinne, but being tryed in the furnace of Gods iudgement, will suffer no losse or detriment. But the Prophet prayeth, Enter not into iudgement with thy seruant: for in thy sight shall none that liueth be iustified. Psal. 143 2. Esa 64.6. And againe in another place it is written, We haue all beene as an vncleane thing, and all our righteousnes or good deeds as filthy clowtes: and therefore no good deed of righteous men is without some staine of sin; neither can we answer him one of a thousand. Lastly, we learne that they are deceiued, which teach & preach a possibility for a man in grace to fulfill Gods law. For the Apostle taketh it for a grounded and granted conclusion, that the law cannot be fulfilled, when hee saith,Rom. 8. [...]. Gal 3 10. It was impossible to the Law to giue vs life, because we are vtterly vnable to keepe the condition; and therefore God hath sent his Sonne to take our nature vpon him, and to abolish sin in our flesh. If we could fulfil the law, Christ dyed in vaine, & we might be iustified by the law: but Christ dyed not in vaine, neither can we bee iustified by the law: therfore we cannot fulfill the law. Furthermore, the Apostle complaineth of his failings & defects, The law is spiritual, Rom 7.14. 15, 21, 22, [...] but I am carnall, sold vnder sinne: what I would, that doe I not; but what I hate, that doe I. I find then that when I would doe good, I am thus yoaked that euill is present with me, I delight in the law of God concerning the inner man, but I see another law in my members, rebelling against the law of my mind, and leading mee captiue vnto the law of sinne. Now whereas many of the faithfull are said to bee iust,Gen. 6.9. Iob 1.1. Luke 1.6. and to walke in all the commandements of God without reproofe: the meaning is, they endeuor to perfection, & striue to obey God with all their heart, and with all their soule, as Phil. 3.13. God accepteth the will for the deed, and the endeuour to obey for perfect obedience, 2 Cor. 8.12. Secondly, they exempt themselues from none of the precepts of God, but labour to walke in all the knowne points of his commandements, albeit they faile in the performance of them, & ceasse not to acknowledge their owne imperfections. Lastly, God accepteth them in Christ, as perfectly righteous: so that, albeit their obedience be in it self vnperfect, yet is it acceptable to God through Iesus Christ, as if it were perfect; and his righteousnesse is as truly their owne, as if they had wrought it in their owne persons.
Lastly, seeing the most faithfull haue their Vse 3 failings in duties of piety and obedience, we must take diligent heed we do not rashly and rigorously censure others for falling into sin. For seeing we haue all our frailties and infirmities, and are not able to keepe our selues wholly from euil, we are not headily to iudg of others, lest thereby we hasten the greater condemnation vpon our selues. This the Apostle Iames vrgeth, Chap. 3.1, 2. My brethren, be not many masters, knowing that we shall receiue the greater iudgement, for in many things we sinne all. Let vs therefore consider our selues, before we cast our eyes vpon other men: for they are the most sharpe and seuere Iudges, that forget their owne infirmities. As we would bee dealt withall in meekenesse, so must we deale with our brethren with all gentlenesse. For howsoeuer they haue sinned, nothing hath befallen them but that which is incident to the nature of man; we may be ouertaken with the same sinne, or with the like sinne, or with a greater sinne. The Apostle saith, Brethren if a man be suddenly taken in any offence, Gal. 6.1. ye which are spirituall restore such one with the spirit of meekenesse, considering thy selfe, lest thou also be tempted. There cannot be a more effectuall meanes to draw vs to deale mildly and mercifully with our brethren, then the consideration of our selues. There is no man among vs, that dealeth truely with his own heart, and entreth into the meditation of his owne frailty with [Page 737] his owne soule, but he hath daily experience in himselfe, how hardly sinne is subdued and mastered of vs, how many sighes and gronings it requireth, how many teares and prayers it costeth vs? What striuing and strugling wee haue with it to keepe it vnder? What battels and combats we haue with the flesh that lusteth against the spirit? And yet notwithstanding our continuall watching▪ wrastling, labouring, endeuouring, and resisting, it oftentimes breaketh from vs, so that the knowledge of our owne weaknesse, must teach vs to deale with all meekenesse and moderation with our brethren.
Verse 11. Moses smote that rocke, and much water gushed out. We haue heard before, the people complaining, and Moses praying: now we shall see God helping and releeuing them, notwithstanding their rebellion and vnthankfulnesse. The Lord commanded Moses and Aaron, to speake vnto the rocke without life, without sense, without reason, to conuince those rebels, [...]y 1, 2. and to shew that there was more vnderstanding in the dumbe and deafe creatures, then in this company of conspirators. For now ye promise of God was performed aboue all naturall meanes. True it is, they were vnworthy of any mercy, they deserued to perish in their thirst, through want of water: notwithstanding, at the striking of the rocke with the rod, he gaue vnto them their hearts desire. This was the Lords doing, & it is maruellous in our eyes. [...]. 10.3, 4 This rocke was a figure of Christ, as the Apostle teacheth. Besides, the striking of the rocke, was a signe vnto them of the gushing out of the waters. [...]dg. 14.14. When Samson propounded this as a darke riddle, Out of the eater came meate, and out of the strong came sweetnesse: It was resolued thus, What is sweeter then the hony, and what is stronger then the Lyon? But much more may we propound this miraculous worke of God, Out of the hard rocke came softnesse, out of the dry came moysture, and out of the strong came weakenesse. For what is harder, dryer, and stronger then the rock? and what is softer and weaker then the water? according to the common prouerbe, As weake as water. And yet the soft and moyst waters issued out of the dry and hard rocke, suddenly, aboundantly, miraculously at the commandement of God. This teacheth vs this doctrine, [...]trine. [...] appoint [...] and at al [...]owance that we liue by Gods appointment, and in feeding and sustaining vs, he is not tyed to outward & ordinary meanes. Whensoeuer we want meat, drinke, apparell, and the necessary helpes of this present life, God is able to prouide them, and to nourish vs without naturall meanes, when it pleaseth him. This Moses teacheth at large, Deut. 8.3, 1. Hee humbled thee and made thee hungry, and fed thee with Manna, which thou knowest not, neither did thy fathers know it; that he might teach thee that man liueth not by bread onely, but by euery word that proceedeth out of the mouth of the Lord doth a man liue: thy rayment waxed not olde vpon thee, neither did thy foot swell these 40. yeres.
So we see he fed Eliah flying from Iezebel, 1 King. 19.8. who when he had eate and drunke, he walked in the strength of that meat forty dayes, and fortie nights, vnto Horeb the mount of God. The like we see in Moses, when hee was in the mount with God:Matth. 4.2. and the like we see in Christ our Sauiour, when hee was in the wildernesse tempted of the diuell. So then, whatsoeuer the decree & determination of God is, whereby wee shall liue, whether it bee by meanes or without meanes, whether by wayes ordinary, or extraordinary, the same shall bee effectuall to mans preseruation.
The reasons follow: First, the infinite power Reason 1 of God which maketh weak things strong, and things of no value, that are despised, to effect great things. He is able to do and deale as he will. His souldiers were flyes and lice against the Egyptians;Exod. 8.24. 1 Sam. 6.5. his armies were mice against the Philistims. By such meanes he is able to worke his will, to saue his people, and to destroy his enemies. This reason is vrged and pressed oftentimes, as Gen. 18.14. 1 Sam. 14.6. Zach. 8.6.
Secondly, hereby his honour and glory is Reason 2 better set foorth, that no flesh should reioyce and trust in it selfe but in God. Therefore he often worketh aboue reason, and beyond nature, that al the world may giue glory to him, and magnifie his great Name. This appeareth in the prayer of Hezekiah, who desired the presence of God to be with thē, that he might be glorified in their deliuerance,2 King 19.19. O Lord our God, I beseech thee saue thou vs out of his hand, that all the kingdomes of the earth may know, that thou O Lord art onely God.
The vses follow: First, this teacheth vs in Vse 1 all wants and necessities to depend vpon God, and neuer to vse vnlawfull meanes to come out of trouble, and so sinne against God. If God send the sword, or famine, or other iudgment to walke through the land, as hee iustly may doe for our transgressions and rebellions, we must learne contentation and patience in pouerty, in sickenesse, in misery, and not to be swallowed vp with excessiue sorrow. Our life standeth in the word and will of God, who can manifest his power, as wel without means as with meanes in our preseruation, and therefore let vs not despaire or flie from him to any creature for releefe and succour.1 King 17.14. He can feed as well without bread as with bread, who encreased the oyle in the poore widowes cruse, and the handfull of meale in the barrell, teaching vs to learne and labour to depend vpon him. This the three seruants of God mentioned in Daniel the Prophet, practised, saying; O King, Dan. 4.16, 17, 18. wee are not carefull to answer thee in this matter: behold, our God whom we serue is able to deliuer vs from the hot fiery furnace, and he wil deliuer vs out of thy hand: but if not, be it known vnto thee (O king) that we wil not serue thy gods, nor worship the golden image that thou hast set vp. They confesse ye power of God, they put their trust in him, they resolue to abide the extremity [Page 738] of torments, they know that to saue their liues by sinning against God, was to lose them; and to lose them for his sake, was to saue them.
Vse 2 Secondly, if we liue by Gods appointment, and by that which he will blesse, then without this speciall blessing, no meanes can doe vs any good. For though we haue outward helps at hand, they are vnprofitable vnto vs, when they are not sanctified to our comfort and benefit by his blessing, as our Sauiour teacheth, Luke 12.15. Take heed and beware of Coueteousnesse, for though a man haue abundance, yet his life standeth not in his riches. The Lord also often threatneth,Leuit. 26.26. Ezek. 4.16. Hag. 1.6. that he will take away, not onely bread it selfe, but the stay and staffe of bread; that is, the power of nourishing. Take away from a weake and impotent man his staffe, whereby he stayeth himselfe, he falleth to the ground: so take from the meanes of feeding the vertue of Gods blessing, it is vnfit and vnable to doe vs any good, or yeeld vs any nourishment. So the Prophet saith, Ye haue sowne much, and bring in little; ye eate, but ye haue not enough: and he that earneth wages, putteth the wages into a broken bag. This should teach vs neuer to presume, to apply any of the creatures of God to our vses and nourishment of our bodies, vntill we haue sanctified them by calling vpon the Name of God. For they are not able of themselues, and by themselues to feed and refresh vs, being themselues without life, and without heat: it is Gods speciall blessing that maketh them doe vs any good. O that prophane and carnall men, whose bellies the Lord filleth with his hid treasure, would with wisedome remember this: who neuer consider they stand at Gods allowance, nor lift their heads & hearts to heauen, from whence their food commeth, but receiue his creatures as brute beasts, like the horse that falleth to his prouender, or like the swine that gathereth vp the Mast vpon the earth, but neuer look vp to the tree: and when they are plentifully fed and filled, they depart away without remembring the authour and giuer of their meates and drinkes: but as they sate downe without vnderstanding, so they rise vp without thanksgiuing. O consider ye that forget God, that when Belteshazzar was eating and drinking with ryot and excesse,Dan. 5.4. the hand of God writing vpon ye wall, determineth his destruction. When he sent to his own people quailes in the wildernesse,Psal. 78.27, 30, 31. a dainty food, he maketh them to come out at their nostrils in most loathsome manner, and while the meate was in their mouthes, the wrath of God came vpon them, and slew the strongest of them. So God can make euery bit to be our bane, and euery morsell we put into our mouthes, turne to our destruction. Therefore the Apostle exhorteth vs,1 Cor. 10.31. Whatsoeuer we doe, whether we eat and drinke, or what else soeuer, we must doe all to the praise and glory of God. Woe then shall be vnto them in the end, that abuse these blessings of God to pride and excesse, to surfeiting and drunkennesse, to chambering and wantonnesse, to riotousnesse and forgetfulnes of God, by whom they liue, moue, breathe, and haue their being.
Lastly, we must not enlarge our desires, as Vse 3 the graue, which neuer saith it is enough, nor suffer our hearts to bee oppressed and ouertaken with the cares of this world, forasmuch as our life and welfare standeth not in these outward things, as food, raiment, house, land, liuing, and such like, but in the blessing of God: whatsoeuer he sendeth and affordeth, be it much or little, bee it homely or dainty, shall be able to succour and sustaine vs. Daniel and his fellowes, feeding on Pulse,Dan. 1.12. and drinking water, appeared in their countenances fairer and fatter, then such as did eate the portion of the kings meat. Therefore the holy Ghost derideth the foolish rich man, Luke 12. who promised peace and plenty, length of dayes, and increase of riches to his owne soule, hauing much laid vp for many yeeres. So is he that gathereth riches to himselfe, and is not rich in God: and such shall be the end of those that abound in earthly treasure, which the theefe may steale, and the Moth may eate, Matth. 6.1 [...] and the canker may consume; but not in heauenly treasure, which endureth to euerlasting life. Let vs rest vpon his prouidence, which arayeth the lillies, feedeth the fowles, clotheth the grasse, numbreth our haires, and promiseth to prouide for vs in all estates, if we rely vpon him. True it is, when we cast vp our eyes,Gen. 49.1 [...] 20. Iob 23.6. and behold nothing but peace and plenty on euery side, when we wash our garments in wine, when wee abound in corne and pleasant fruits, or haue the rockes to poure out riuers of oile, we can blesse God, and confesse our life dependeth vpon his decree. But when we see nothing but horrour and confusion, when the Sunne seemeth to be darkened, and the day is turned into night, we must learne to wait on God, and to cast our care vpon him who careth for vs, as well in time of want, as of plenty; in time of sickenes as of health; in time of warre as of peace. This grace of contentation the holy Apostle felt,Phil. 4.11. I haue learned in whatsoeuer state I am, therwith to be content, I can be abased, and can abound: I am instructed to be full, and to be hungry. The cares of this world, and deceitfulnsse of riches are a ranke thorne, that choake the growth of grace in the heart, and as snares that drowne men in perdition and destruction: and therefore he chargeth Timothy, 1 Tim. 6.9, 19. to charge them that are rich in this world, that they be not high minded, and that they trust not in deceitfull riches, but in the liuing God, which giueth vs aboundantly all things to enioy; laying vp in store for themselues a good foundation against the time to come, that they may obtaine eternall life.
Verse 12, 13. Because yee haue not beleeued in me. We heard before the sin of Moses and Aaron, speaking vnaduisedly with their mouthes, and striking the rocke doubtfully with their hands: now let vs see the iudgement [Page 739] of God waiting vpon them as a Sargeant to arest them, and their punishment lying euen at the doore. Because ye sanctified not my Name before the children of Israel, yee shall not bring this congregation into the land which I haue giuen them: Hee doth not onely accuse and conuince them of sinne, but amplifieth it by the effect, that thereby hee was robbed of his glory, and so excludeth them out of the land of promise. We learne from hence that God chastiseth his owne children sinning against him. [...]trine. chasti- [...]is owne [...]on. When his children forsake his lawes, and walke not in his iudgements, although he take not his louing kindnesse from them, neither falsifie his trueth, yet he will visit their transgressions with the rod, and their iniquities with strokes.
This we see throughly strengthened thoroughout the whole booke of the Iudges, as chap. 4.1.2. When the people of Israel proceeded to doe euill in the sight of the Lord, hee sold them into the hand of Iabin king of Canaan, &c. So when Ionah disobeyed the voyce of the Lord, calling him to preach to Nineueh, that great Citie, and to cry against it for their wickednesse, hee was cast into the Sea as an vnprofitable burthen of the ship, [...]. 2, 3, 15, and swallowed of a Whale; so that albeit he fled from the presence of the Lord, yet his hand followed after him and ouertooke him. When Dauid had trespassed in the matter of Vriah, by adultery and murther, though he were a man after Gods owne heart, yet the Lord raised euill against him out of his house, [...]m. 12.9, the sword of ye enemy was shaken against him, and his own wiues were defiled in the sight of ye Sun. [...]b. 12.10. When Miriam the sister of Moses withstood him in the pride of her heart, through ambition and vaineglory, albeit he accused her not, but in meekenesse of spirit put vp the wrong, being lowly in his owne eyes, yet shee was striken with leprosie by the hand of God, and shut for a season out of the hoast. The like we might say of Salomon, Asa, Iehoshaphat, Iosiah, Hezekiah, and many others; all which seale vp this trueth to our hearts, that GOD spareth not his owne people when they sinne against him.
Reason 1 The Reasons of this iust dealing of God, are, first to cleare his iudgement and iustice, that we should know him to bee no respecter of persons, but to hate sinne, whensoeuer, wheresoeuer, and in whomsoeuer he findeth it. He is not a God that loueth wickednesse, neither shall euill dwell with him, for he hateth all them that worke iniquity. This the Prophet Dauid acknowledgeth,51.4. Against thee, against thee onely haue I sinned, and done euill in thy sight, that thou maiest be iust when thou speakest, and pure when thou iudgest. If then we breake his statutes, and keepe not his commandements, when he searcheth with lights and findeth out our sinnes, we must giue glory to God, and make confession vnto him, wee must pronounce righteousnesse to belong vnto him, and vnto our selues open shame: yea, if he should destroy vs, we must acknowledge him to be holy in all his waies, and iust in all his workes, who giueth vs to eate the fruite of our owne labours. As then he is iust and righteous, so he must punish sinne in whomsoeuer he taketh it: and as he denounceth sore iudgements and greeuous plagues of great continuance, and long durance, so he executeth thē to manifest the truth of his owne word, and maketh good his owne threatnings gone out of his owne mouth.
Againe, God chastiseth his owne children, Reason 2 lest they, sinning with the men of this world, whose portion is in this life, should be condemned with the world. For as in punishing of vs, he respecteth his own iustice, so he doth it in respect of our owne good, and the great profite which thereby is brought vnto vs. If we should alwaies enioy health, wealth, liberty, peace, plenty, and other good blessings of God according to our hearts desire, we would waxe fat and spurne with the heele,Deut. 32.15. forsaking God that made vs, refusing the strong God of our saluation, & ioyning hand in hand with wicked men reserued to destruction. Wherefore affliction is as the messenger of God, to call vs backe from sinne, to weane vs from the world, to kindle in vs a desire of the world to come. This the Apostle aimeth at, 1 Cor. 11, 31, 32. If we would iudge our selues, wee should not be iudged: but when we are iudged, wee are chastened of the Lord, because we should not bee condemned with the world.
The vses of this Doctrine are many. First, Vse 1 consider with me the cause why they keep the word, and turne vnto him with all their harts, why they run not on in euill as the horse rusheth into the battell, as the vngodly do: the reason is, God calleth them backe by his hand, his afflictions are remembrances vnto them, and his corrections are their instructions. This the Prophet Dauid found true in his owne comfortable experience, Psal. 119, 67, 71. Before I was afflicted I went astray, but now I keepe thy word: It is good for me that I haue beene afflicted, that I may learne thy statutes. The Children of Israel liuing vnder the Iudges, and sinning against God, making a couenant with the inhabitants of the land,Iudg. 2. and 4. Deu. 4.29.30. taking their daughters to be their wiues, giuing their daughters to their sonnes, seruing their idols, forgetting the true God, and doing worse then their fathers: the Lord sold them into the hand of their enemies, whom they serued: then they lift vp their voyces and wept, then they called and cryed vnto the Lord in their afflictions, and he deliuered them out of their distresse. The same we see in Manasseh, who for his euils that he commited like the abominations of the heathen, was carryed away captiue, put in fetters,2 Chro. 33.2, 11, 12, 13. and bound in chaines: and when he was in tribulation hee prayed to the Lord his God, and humbled himselfe greatly before the God of his father, and prayed vnto him, and God [Page 740] was intreated of him, and heard his praier, and brought him againe to Ierusalem into his kingdome, Then Manasseh knew that the Lord was God. But of this we shall speake more in the chapter following.
Vse 2 Secondly, confesse from hence, that great is the wrath and anger of God for sinne, seeing he punisheth it so sharpely and seuerely in his children, whom he hath engrauen as a Signet in the palme of his hand, and whom he tendreth as the apple of his eye. Marke how hee hath many times schooled his owne seruants offending. When Miriam murmured against Moses, and made other to murmure, shee was striken by the hand of God with leprosie; and albeit Moses made supplication for her, yet the Lord answered,Numb. 12.10, 13, 14. If her father had spit in her face, should she not haue beene ashamed seuen dayes? Let her be shut out of the hoast seuen dayes, and after she shall be receiued. Thus he dealt with Dauid whom hee greatly fauoured and aduanced to the kingdome, when he fell into grieuous sins, 2 Sam. 12.9, 10. Thou hast killed Vriah the Hittite with the sword, and hast taken his wife to bee thy wife, and hast slaine him with the sword of the children of Ammon: Now therefore the sword shal neuer depart from thine house, and I will raise vp euill against thee out of thine owne house. So soone as Salomon set vp idolatry, and wrought wickednesse in the sight of the Lord, he stirred vp aduersaries vnto Salomon, 1 King. 11. [...], 14. and afterward rent the greatest part of the kingdome out of the hands of his sonne. This serueth to conuince all such prophane persons as presume of Gods patience, and abuse his mercy to all loosenesse and licenciousnesse, saying, God is mercifull, and yet continue in their sinnes. But we must know, that as he is mercifull, so hee is iust: as his mercy is toward the penitent, so his iustice is toward the obstinate: who spareth not his owne people that forget his Law, and therefore will deale more fiercely against strangers.
Vse 3 Thirdly, measure not the fauour and loue of God toward our selues or others, by outward blessings, or outward crosses; by prosperity or aduersity, which come alike to the godly and vngodly. Nay, oftentimes the wicked flourish when the faithfull are in great misery, as Psal. 73.3, 4, 5. So Salomon teacheth, Eccle. 9.2. Therefore Christ our Sauiour correcteth the wrong iudgement of the disciples, supposing that such as Pilate slew, were the greatest sinners of all the rest that dwelt in Ierusalem, because they suffered those things, Luke 13.1, 2, 3. If then we would find sound comfort in our hearts, and feele vnfained testimonies of Gods fauour towards vs, wee must not seeke for them in outward blessings, or in want of outward blessings, (both which are common to the godly and vngodly) but in ioy in the holy Ghost, in remission of sinnes, in repentance from dead workes, in the spirit of adoption, in faith in Christ, in peace of conscience, which passeth all vnderstanding. As for other things place not thy heauen and happinesse in them, if blessings come, receiue them thankefully; if crosses, learne to beare them patiently.
Fourthly, wee are hereby put in minde to Vse 4 search our owne wayes, to suruey our owne hearts, and to prooue by the touchstone of the word, our owne thoughts, words and workes, that we haue conceiued, spoken, and done; what we haue iustly deserued if God in iustice should proceede against vs; examining seriously our owne life, mourning bitterly for our sinnes past, and turning vnfainedly vnto God with all our hearts. This duty is vrged by Ieremy the Prophet, Lam. 3.39, 40, 41, 42. This is the marke that God shooteth at, this is the end that he respecteth, euen by his afflictions to bring vs home to himselfe, not to destroy and confound vs for euer.Heb 12.5, 10. Let vs not dispise the chastenings of the Lord, nor faint when we are rebuked. We haue had the fathers of our bodies which corrected vs for a few daies, and we gaue them reuerence: should wee not much rather be in subiection to the Father of spirits, who chastneth those whom he loueth, and scourgeth euery sonne whom hee receiueth?
Fiftly, let vs labour to strengthen our faith Vse 5 by the word and Sacraments, and by such ordinary meanes as hee hath appointed for that purpose. Hereunto the Apostle exhorteth, 1. Cor. 11.30. To examine our selues, and so to eate of that bread, and drinke of that cup, declaring that the iudgements of God were broken in among the Corinthians, insomuch that many were weake and sicke among them, and many slept. Wherefore, whensoeuer wee find the hand of God sore and heauy vpon vs, it is our duty to seeke strength of faith by the vse of the word and Sacraments, whereby wee shall learne to find out the true cause of those iudgements, and submit our selues vnder his hand that striketh vs as a father. For the Scriptures serue to direct vs, the Sacraments serue to comfort vs,Psal. 116. [...] Without which the Prophet had perished in his afflictions.
Lastly, seeing God chastiseth his when Vse 6 they offend, then most assuredly the wicked that are not his, shall not escape his reuenging hand. If he correct the flocke of his own pasture, the children of his owne houshold, the citizens of his owne kingdome, and the members of his owne body, fed at his owne table in this life, and made heires of heauen in the life to come, really possessing that inheritance: with what plagues, punishments, & torments, will he visit the rebellion of aliants and strangers? If the Lord deale sharply toward these to whom he is a mercifull Father and gracious Sauiour, and whom he often preuenteth with his liberall blessings: Surely his reuenging wrath, full of rage,Psal. 21.8, 2 King. 21. shall find out all his enemies, whom he wipe will away as a man wipeth a dish, & turneth it vpside down. This is that which Salomon teacheth in the Prouerbs, [Page 741] Behold, [...]. 11.31. the righteous shall bee recompenced in the earth, how much more the wicked and the sinner? There remaineth a day of iudgement when they shall be punished as they deserue, either in this life, or in the life to come. With this the Apostle Peter sweetly accordeth, 1 Pet. 4.17, 18. The time is come, that iudgement must begin at the house of God: if it first begin at vs, what shall the end be of them, which obey not the Gospel of God? And if the righteous scarcely bee saued, where shal the wicked and the sinner appeare? Where we see that God will scourge & whip his owne children for their frailties and infirmities appearing in them. But he correcteth the godly in mercy, the vngodly in anger: the godly as a louing father, the vngodly as a iust Iudge: the godly to amend them, the vngodly to condemne them: the godly, albeeit humbled and cast downe with one hand, are comforted and raised vp with another, whereas the punishments that fall vpon the heads of the vngodly, are but the beginnings of sorrow, and as the flashings of hell fire. Now the earth is not properly the place of vengeance and iudgement. For we must vnderstand that God hath appointed three places; earth, heauen, hell, for three seuerall purposes: [...]ree places [...] need for ree seuerall [...]poses. the earth to be a place of working, the heauen a place of rewarding, hell a place of punishing: earth as a shop of labour, heauen as a pallace of glory, hell as a prison of torment. Notwithstanding, rather then sinners should escape, and sinne goe vnpunished, the Lord wil call a priuy or petty Sessions euen in this life, and make the earth his gaile or house of correction. If then God will visit their transgressions with such heauy strokes: Alas, what shall become of al prophane persons, vnrepentant offenders, obstinate sinners, such as contemne God and his word euery day? What shall become of swearers, blasphemers, prophaners of the Sabbath, whoremongers, drunkards, oppressers, vnmercifull men, and other like? The Lord indeed will try the righteous in his furnace: but the wicked and him that loueth iniquity doth his soule hate, vpon the wicked he shall raine snares, fire and brimstone, [...] 5, 5. and stormy tempest, this is the portion of their cup. Indeed he lifteth vp his hād to strike the faithfull that are his friends: [...] [...]. [...]4. but he will crush his aduersaries with a scepter of yron, and breake them in pieces like a potters vessell. Indeed he will iudge the iust man for his sinnes in this life, [...] [...].23. but he will wound the head of his enemies, and the hairy pate of him that walketh in his sinnes. Indeed the Lord will chastice his Church with the rods of men, yet his louing kindnesse will he neuer take from them: but he will correct his enemies with scourges of wyre, and his little finger shall bee heauier on the reprobate, then his loynes on his owne people.
Tremble at this all ye vngodly, and know that assured iudgement is reserued for you at the great day of the Lords generall Assizes, when ye must plead guilty or not guilty at his barre, when the register booke of all your actions shalbe brought forth, and when you shal wish the mountaines to fall vpon you and couer you from the presence of him that sitteth vpon the throne. Turne therefore vnto him, returne I say betimes, lest the Lord ouerturne you. If his wrath be kindled, yea but a little, Psal. 2.12. blessed are all they that trust in him. This is the difference betweene a wise man and a foole,Prou. 27.12. and 17, 10. A wise man seeth the plague and hideth himselfe, but a foole runneth on and is punished. A reproofe entreth more into him that hath vnderstanding, then an hundred stripes into a foole.
14 Then Moses sent messengers from Kadesh, vnto the king of Edom: saying, Thus saith thy brother Israel, Thou knowest all the trouble that hath hapned vnto vs.
15 How our fathers went downe into Egypt a long time, where the Egyptians handled vs euill and our fathers.
16 But when we cryed vnto the Lord, he heard our voyce, and sent an Angel, and hath brought vs out of Egypt, and behold, we are in Kadesh, a city in thine vtmost border.
17 I pray thee let vs passe through thy countrey: wee will not goe through the fields, nor the vineyards, neither will we drinke the water of the wels; we will goe by the kings way, we wil walke, we wil not turne either to the right hand, or to the left, vntill we haue passed thy border.
18 And Edom answered him, Thou shalt not passe by me, lest I come out with the sword against thee.
19 Then the children of Israel said vnto him, We will go vpon the high way: and if we shall drinke thy water, I and my cattell, I will then pay for it: I will onely without any harme goe through on my feete:
20 He answered againe, Thou shalt not passe through; then Edom came out against him with much people, and with a mighty power.
21 Thus Edom refused to giue Israel passage through his border: wherefore Israel turned away from him.
Hitherto of the murmuring of the people, pretended against Moses, but indeed intended and practised against God: Now followeth the second part of the Chapter, touching Israels purpose to passe toward the land of Canaan, by the countrey of ye Edomites; wherein consider two things. First, the solemne ambassage of Moses to the king of Edom. Secondly, the shamefull and inhumane denyall of the Edomites. Touching the first, hauing walked vp and downe thirty eight yeeres, and wandred in the wildernes from place to place, forward and backeward, from nation to nation, from one kingdome to another people: being now come neere to the land, they request passage and safe conduct through the countrey of Edom, vnder honest and equall conditions of [Page 742] abstaining from all iniuries, and keeping the kings high way, & craue their friendship and fauour in respect of their neere kindred and aliance vnto them, both of them descending of Isaac, whose sonnes were Iacob, called also Israel, and Esau called also Edom. Besides, they shew what trauels and troubles they had sustained what euils they had suffered, what oppression they had endured of the cruell Egyptians; appealing to their owne consciences touching the truth of these things, whereof they could in no sort bee ignorant, saying; Thou knowest all the trouble that hath happened vnto vs. But because such as are themselues in prosperity, sildome respect the miseries and distresses of others, and the afflicted are for the most part destitute of all helpes, and forsaken of all friends, they put them in mind of the mercies of God, assisting them in troubles, hearing their prayers,1 Cor. 10 9. and sending his Angel; that is, Iesus Christ (as it is expounded by the Apostle) for their deliuerance out of Egypt. And lest they should seeme to request and require much of others, but promise nothing for themselues (as those that lay heauy burthens and greeuous to bee borne vpon others, but wil not touch them with their litle finger) they couenant and condition with them on their parts, to deale vprightly and iustly, being as ready to abstaine from working iniury, as to craue the duties of humanity.
So then, to effect their purpose of passing thorough Edom, and to perswade them to graunt their request, they alleadge foure reasons. First, in respect of the person of the Edomites. Secondly, in respect of the person of the Israelites. Thirdly, in respect of the person of God. Fourthly, in respect of the manner of their passage & perambulation through them. Touching the Edomites, they claime the kinred of consanguinity. Touching themselues, they pleade their own misery. Touching God, they publish and proclaime his mercy. Touching their iourney, and the maner of it, they promise equity and honest dealing. Thus they omit nothing that might serue to perswade the Edomites to pitty, and to procure their owne safty.
Reason 1 The first reason, drawne from the right of brotherhood, is included in these words, Thus saith thy brother Israel. The Israelites came of Iacob, who was also called Israel, because hee had power with God,Gen 25.25. Gen. 32.28. The Edomites came of Esau, who was also named Edom, both of the rednesse wherewith hee was borne, and of the red pottage which he desired and preferred before the birthright. These two therefore were naturall brethren, begotten of the same father, borne of the same mother, lying at the same time in the same womb; as if the Israelites should say: May it please you to consider, that wee are not aliants and strangers one to another, we descend of two brethren, Iacob and Esau, you of one, we of the other, as two branches displaying themselues from one stocke, we had one common father and mother, Isaac and Rebeccha, we are of one family and fraternity: so that it is right and equall, that they which are so neerely ioyned and linked by blood, should performe al kindnesse each to other. This reason from kindred may be thus framed:
If we be as brethren alied one to another, comming from one root and race: then deny vs not this point of courtesie, to grant passage.
But wee are brethren alied one to another, &c.
Therefore vouchsafe to giue vs passage,
The second reason is in these words, Thou Reason 2 knowest all the trouble that hath hapned vnto vs, &c. As if they should say, Wee haue had a lamentable and woefull experience of many miseries, we haue been exercised with many sorrowes, so as your selues cannot pretend ignorance of them: you know them, but wee haue felt thē: you haue heard of them, but we haue smarted for them. In Egypt we haue had our poore infants drowned, our chiefe officers chastised, our selues euery way oppressed with burthens too heauy for vs to beare, and nothing but slaughter and destruction breathed out against vs. Being deliuered out of Egypt, when we expected an end of all miseries, wee perceiued that we had changed the place, but not the perill: the soile, but not the sorrow: we haue bin pursued with enemies, bitten with hunger, wearied with labours, and euery way inuironed with dangers. By all these, as by the dearest teares of our inward hearts, wee craue some mercy and commiseration. For it lyeth in you to make an end of al troubles and to giue vs an happy issue of them, by opening vs a passage thorough your countrey, that we may no longer wander in this desolate wildernesse. The reason may be thus concluded.
If we haue bin long vexed and euilly handled, now at length pity vs & giue vs passage But we haue bin long vexed, and euilly intreated,
Therfore at length pitty, & giue vs passage.
The third reason is, verse 16. We cryed vnto Reason 3 the Lord, he heard vs, sent his Angel, and hee deliuered vs. As if they should say, Consider the example of God, (a perfect patterne of all righteousnesse) he hath in mercy looked vpon our misery, bee you like to him that yee may find mercy in the day of trouble. It is not meet to leaue them destitute of helpe and succour, whose safety God commendeth, and committeth vnto you by his owne example. All humane things are vnstable and vncertaine: yee know not what hangs ouer your own heads. The reason may be thus considered:
If God haue begun to be mercifull, it is not meet that you should be vnmercifull. But God hath begun to shew vs mercy,
Therefore it is not meet, you should be vnmercifull.
The fourth reason is, verse 17. and 19. Wee Reason 4 [Page 743] will not goe through the fields nor the vineyards, &c. As if they should say, We desire not to helpe our selues to hurt you, wee will keepe the kings high way, wee will deale iustly toward all, wee will offer wrong and iniury to none, no not to the meanest, simplest, and poorest: if any among vs shall take from any man by open oppression or forged cauillation, wee will make satisfaction and restitution: The reason is thus gathered:
If wee will doe no wrong or iniury to any among you, then suffer vs quietly to passe. But we will doe no wrong or iniury to any among you,
Therefore suffer vs quietly to passe.
This was the Ambassage of Moses, this was the petition offered, these were the reasons rendred thereof. Now let vs see the answer of Edom, denying their petition and passage thorough their countrey. For fearing peraduenture the multitude of the Israelites, and thinking they would make more hast to enter into their land, then to depart out againe, being (as euill men are euer suspitious, and think others as subtill and deceitfull as themselues) the Edomites giue them this short, but sharpe answer, Thou shalt not passe: So that when a man hath to deale with vniust and cruell enemies, whether he vse few reasons or many, all is one. The Ambassadours of the Israelites (whether they gaue present reply & resolution of themselues, or first returned to Moses. is vncertain) made supplication againe, and renewed their request, promised to abstaine from all termes of hostility, offered money for water, and euery commodity they should vse: yet they currishly and vnkindly shut vp their compassion, and issue forth with all their strength to stop their passage, verifying that which Salomon saith, [...], 10. A righteous man regardeth the life of his beast, but the mercies of the wicked are cruel: wherefore Israel turneth from them another way. This is the substance of this diuision, and the order obserued by the Spirit of God in the same: now let vs proceed to the doctrines offered herein to our considerations, first the generall, and after come to the particulars.
Ver. 14. Then Moses sent messengers from Kadesh vnto the king of Edom. Albeit Moses himselfe were shut out of the land of promise, yet he beareth the iudgement of God patiently, and laboureth that the people may enter. And albeit ye Israelites were assured to possesse the land of Canaan, & had the vnchangable word and oath of God to themselues and their fathers, for their farther confirmation; yet it doth not make them idle and secure, but it stirreth them vp to vse all good and lawfull meanes to effect the same. [...]ine. lawfull [...] to [...] gods [...]ace. From hence we learne, that it is the duty of all Gods children to vse all good meanes to further his prouidence, I say, howsoeuer God standeth not in need of our helpe to bring his purpose to passe, who is able without all meanes, against all meanes, and aboue all meanes to worke out his owne will: yet it is the part of all the godly to further his decree and determination, by vsing all meanes that God shall put into their hands. This wee see verified in this booke,Nunm. 13.17 where we see the diligent search of the land, made by the messengers that Moses sent, viewing their cities, their countrey, and the people that were the inhabitants therof: so that albeit, the land was promised of God mercifully, yet it must be searched of them diligently. The like practise we see in other the seruants of God: When Gideon was sent to be the deliuerer of the people and commanded to goe in his might,Iudg. 6.14. and 7.7, 8. hath assurance giuen him to preuaile ouer the enemies, and to saue Israel out of the hand of the Midianites: yet he did not run and rush naked into the battell, but tooke with him men and munitions, vitailes, trumpets, pitchers and other instruments to set forward the worke of the Lord which he had to doe.
The necessity of vsing the helpes of second causes that God affordeth, and endeuouring to the lawfull meanes appointed, is shewed by the Apostle Paul; for albeit the Angels of God had told him, there should be no losse of any mans life among them, saue of the ship onely; yet the decree & purpose of God was to saue them together, and therefore he telleth them, Except these abide in the ship, yee cannot bee safe. Act. 27.22.31 God is absolutely able to preserue our life without the taking of food, or the labour of our hands, or the apparelling of our bodies, as the fowles are fed, and the Lillies are clothed, which neither sow nor reape,Mat. 6.26, 28. neither labour nor spinne: yet he commandeth vs to labour the thing that is good. In the garden of Eden, in the time of mans innocency, Adam was called to labour: and after the fall it was saide, In the sweat of thy face shalt thou eate bread, Gen. 2.15. and 3.19. till thou returne to the earth. So God can nourish to eternal life, without means of man, otherwise we shold diminish his power: yet he will haue his word preached in season, & out of season; he will haue it heard and attended vnto with all diligence, to begin and to encrease faith in vs, and he sendeth a comfortable blessing vpon his owne meanes. And therefore the Apostle teacheth, Ephes. 4.12. That Christ ascending vp to heauen, and leading captiuity captiue, gaue gifts vnto men for the gathering together of the Saints, for the worke of the Ministery, fitting teachers to their callings, although he can saue without meanes.
The reasons follow. First we are commanded Reason 1 to further Gods prouidence by lawful endeuors in our callings. This is to vs most comfortable, and giueth euident assurance of the blessing of God, without which holy endeuor we want this comfort and assurance. Thus the Apostle reasoneth directly, 2 Pe. 1. The election of God in it selfe is sure, for the foundation of God remaineth and hath this seal,2 Tim 2.19, 20. 2 Pet. 1.5, 6, 9, 10. The Lord knoweth who are his: yet he requireth of vs to giue all diligence to increate in knowledge, faith, temperance, patience, godlinesse, loue, [Page 744] brotherly kindnesse, If ye do these things, ye shall neuer fall.
Reason 2 Againe, the end why God hath giuen vs, meanes, and fitted vs to our calling, is to serue his prouidence, not to make vs idle in our selues, & vnprofitable vnto others. Gods gifts are to some purpose, they were not giuen▪ and granted in vain, we must not hide them in the earth, but imploy them to their vse. This the Apostle teacheth,2 Tim. 1.6, 7. I put thee in remembrance that thou stirre vp the gift of GOD which is in thee by the putting on of mine hands, for God hath not giuen to vs the spirit of feare, but of power, loue, and a sound minde. And thus Mordecai reasoneth in his charge to Esther, that she should goe into the king,Eccle. 4.8, 13, 14. & make supplication before him for her people, Who knoweth whether thou art come to the kingdome for such a time: declaring that we haue not our callings singled out and fitted vnto vs to hide our talents in the earth, but to employ them to encrease and aduantage.
The vses remaine. First, we must know that Vse 1 extraordinary courses are not to be looked after, nor to be depended vpon; we must leaue them to extraordinary times & seasons which are now ceassed and not to be expected. Many desire that God should shew among his people, such great and miraculous works as hee shewed in bringing his people out of Egypt, with a mighty hand and out-stretched arme, and so feed themselues with fancies, and are carried away after their owne imaginations. God hath tyed vs to ordinary courses which are more for our comfort, and therefore he that walketh plainely, walketh safely.Luke 16.27, 28, 29, 30. This vse is concluded out of the parable, where the rich man desireth to haue Lazarus sent from the dead to his fathers house, to warne them, lest they also come into the place of torment. But Abraham answered; They haue Moses and the Prophets, let them heare them: and when the rich glutton would haue other meanes, If one come from the dead they will repent; he said againe vnto him: If they heare not Moses and the Prophets, neither will they be perswaded, though one rose from the dead and come vnto them: Whereby our Sauiour sheweth, yt whosoeuer depends vpon extraordinary meanes, visions, or reuelations, or dreames, or the dead, when God hath left vs ordinary wayes, is to follow by-pathes of our owne, to dig cesternes that hold no water, and to trust in lying words that shall not profit. God hath ordained to teach vs by the Ministery of his word, and hath put his hidden treasure in earthen vessels, whereunto we must attend as to a light shining in darke places. This is the ordinary way and common meanes left vs to attaine saluation and eternall life: Hereby then all ignorant persons are reproued and conuinced, who (neglecting this vsuall way to begin and confirme faith and the rest of the graces of God in vs) say: O, if God would himself speak vnto vs from heauen, or if wee might heare Christ preach vnto vs, wee would repent and beleeue the Gospel; as for men, we know not whether they speake the truth or not. Others say, we haue the Scriptures in our houses, we can reade them at home, can they by all their teaching & preaching make the word of God any better? Besides, if you vrge Sermons so much, we haue Sermon bookes at home, wee reade them and can serue God in our houses, as well as they that run after Sermons. Others also think they haue knowledge sufficient already, that they need neither heare nor reade any more. Lastly, others obiect, we haue good prayers and good homilies, why should not men be content with them, as the law prescribeth and enioyneth? All these excuses are but fig-leaues, to couer ouer their owne shame, when once they are sifted and examined. We answer to the first obiection many waies.The first [...] iection a [...] swered. First we are not able to endure the dreadfull presence of Almighty God, and therefore the faithfull haue cryed out, Alasse wee shall die, because we haue seene the Lord. Wee heare not the thunder without feare: we behold not the brightnesse of the Sun without dazeling: how then shold we heare the immediat voice of God, or see his glory without confusion?
Againe, if the Lord should speak from heauen, and vtter his voyce from the place of his habitation, he would speake no otherwise, hee would teach no other trueth then the Prophets and Apostles haue deliuered. And if wee should heare one of the elect Angels, he wold set before vs no new points of religion, hee would bring vnto vs no new article of faith, and therefore the Apostle saith,Gal 1. [...] Though wee or an Angel from heauen preach vnto you otherwise then that which we haue preached vnto you, let him be accursed. But it is more comfortable and profitable to vs to be taught by men like vnto our selues, then by the angels that are spirits: we cannot abide their glory through weaknes of our flesh; we cannot be familiar with them through disparagement of our nature; wee cannot haue them alwayes present with vs through distance of place. Therefore the Spirit that could haue taught the Eunuch by inspiration,Acts. 1, [...] commanded Philip to goe neere and ioyne himselfe to his chariot, to be a guide to the blind, a light to him that sate in darkenes, and an instructer of the vnlearned. The Angel that appeared vnto Cornelius could haue told him and taught him those heauenly mysteries of saluation, whereby hee and all his house should be saued: but he directeth him to Peter to tell him what He ought to doe. Lastly,Act. 10▪ [...] our owne request hath concurred with the ordinance of God, desiring that man, cloathed with the same infirmities, and subiect to the like passions, might speake vnto vs. For when the Israelites at the deliuering of the Law, saw the signes of his glory, as it were certaine prints and footsteps of his Maiesty, the sounding of the trumpet, the cracking of the thunder, the flashing of the lightning, ye trembling of the earth, the darkenesse of the aire, the [Page 745] appearing of the cloud, & the quaking of Moses himselfe at these sights: [...] 19, 19. they cryed out to him with great vehemency of spirit, Talk thou with vs, and we will heare thee: but let not GOD talke with vs lest we die. Seeing therefore the maiesty of God is incomprehensible, who dwelleth in light that no man can attaine vnto, [...] 6, 2, 5. whose glory the Angels cannot beholde without couering their faces: seeing the excellency of the elect Angels is so great, yt wee cannot so much as endure their presence, neither can we be so familiar with them as we do desire, and should be to deliuer our estates to them, neither can at all times when we desire (being on earth) haue conference and recourse to them being in heauen: seeing the Word is the same in the mouth of God, in the mouth of an Angel, and in the mouth of the Minister, and is with like regard and reuerence to bee heard, as Luk. 10, 16. He that heareth you, heareth me: and he that despiseth you, despiseth mee. Lastly, seeing we desired the ministery of man to teach vs, and God approued of our desire, saying: [...] 5.19. Oh that there were such an heart in them to fear me, & keep all my commandements alwaies, that it might go wel with them and with their children for euer: the intollerable pride and presumption of those appeareth, that embase the high ordinance of God in the ministery of his word, & would call God or his Angels out of heauen to attend vpon their fancies, & to minister to their wantonnes. To the second obiection, [...] second [...]ction an [...]ed. pretending reading of Scriptures and Sermons at home, and asking whether we can make the Bible better: we answer, yt we preach not to make the Scriptures better, but the people; the Scriptures need it not, the people do. And albeit there bee enough set downe in the written word, yet men vnderstand litle, as Acts 8. whē Philip heard the Eunuch reade the Prophet Esay, he saide, But vnderstandest thou what thou readest? [...] 8, 31. [...] 17, 11. He saide, How can I without a guide? The reading of the Scripture I confesse is profitable, comfortable, and necessary to fit vs and frame vs to the sauing hearing of the word preached, & to keepe vs that we bee not easily deceiued by false teachers. [...]. 5, 20. [...]. 5, 1, 2. But notwithstanding the reading of the Scripture, we must haue it further opened, diuided, and applyed, as 2 Tim. 2, 25. Study to shew thy selfe approoued vnto God, a workeman that needeth not to be ashamed, diuiding the word of truth aright. When a mā is grieuously wounded, it is the salue that healeth, yet is the skill and cunning hand of the Surgeon necessary, and requisite to make the plaister, to spred it, and apply it to the part diseased. It is the meate that nourisheth the body, yet must it be cut, chewed, and digested. If there be little children in an house, and they haue an whole loafe which is great & hard set before them▪ they find the crust too strong for them, so that it must bee cut for them, and diuided vnto them in due season. Moreouer, we find by experience, that such as plead for reading, either Scriptures or Sermons at home, when they should attend the publike exercises of religion, do indeed spend the time nothing lesse then that way: as appeareth by their palpable ignorance; neither let such looke for a blessing from God at home, when he requires them to ioyn themselues to the congregation of the faithfull: so that while they think to deceiue others, they do most of all deceiue thē selues. Last of al, why do they not say as much of the other part of the Ministers Office? For as he is to preach the Gospel, so he is to administer the Sacraments. Now then as they alledge they can reade Scriptures & Sermons at home themselues, as wel as heare them at the mouth of the Minister; so can they not poure Water on the face of their children, and rehearse the words of institution as well as the Minister? Can they not themselues take Bread & Wine, breake the one, poure out the other, receyue them both, and eate and drinke them in their priuate families, as wel as take them in ye publike assembly at the hand of the Minister? But should such water so sprinkled on the child be holy baptisme? Or should such bread and such wine, so taken, so broken, so eaten & drunken be the Lords Supper? No, such idle actions are not holy Sacraments, but shameful prophanations of the precious blood of Iesus Christ. Wherefore, notwithstanding all our shew of reading in our houses to our housholdes, yet must the Lords holy ordinance be magnified among vs, to seek the law at ye Pastors mouths as the Prophet teacheth,Mal. 2, 7. The priests lips should preserue knowledge; and they shall seeke the Law at his mouth, &c. And examine when you will those that pretend reading, to exclude preaching, you shall finde them (for the most part) ignorant in the grounds and principles of Religion, knowing neyther the vse of the Law, nor the end of the Gospel; vnderstanding neither the Petitions of the Lords prayer, nor the Articles of faith: and therefore if they bestow so much time as they would make the world beleeue, they are yet in the number of those whom the Apostle speaketh of,2 Tim. 3, 7. Which are euer learning, but are neuer able to come to the knowledge of the truth.
To the third obiection,The third obiection answered. boasting of sufficient knowledge, we answer: That as we prophesie in part, so we all know in part: and the Ministery of the word, serueth not onely to begin faith and repentance in vs, but to build vs vp to the day of Iesus Christ. It serueth not onely to teach vs knowledge, but obedience;1 Cor. 8, 1. lest our knowledge puffe vp, and adde to our farther condemnation. Therefore, the Apostle writing to the Church of the Thessalonians, (being one of the most goodly and glorious churches that the Apostle planted) who aboue ye rest of the churches surpassed in knowledge, excelled in faith, abounded in loue, shined forth in obedience, yet he saith to them,1 Thess. 4, 1. and 5, 20. despise not prophesie, and we exhort you in the Lord Iesus, that you increase more & more, as ye haue receiued of vs how ye ought to walke, and to please God. We are [Page 746] here in our race, we haue not yet attained to ye end of our iourny. We see how men think they neuer haue riches and substance enough, they alwaies account themselues poore and needy, and are euer endeauouring to increase & better their estate: so it should be in true and heauealy Treasure, wee should hunger and thirst after righteousnesse;Mathew 5, 6. Psal. 143, 1. wee should grow vp in grace, and desire euermore greater strength; assuring our selues that if we haue an appetite and thirst after the Wel of the water of life, we shall be fully satisfied; onely wee must vse the meanes that God hath appointed to attaine faith and other sauing graces: as earnest prayer, reuerent hearing of the Word, diligent receiuing of the Sacraments, beeing carefull to honor God for that which wee haue alreadie receiued: and I am perswaded that hee which hath begun his good worke in vs, will perfect the same vnto the day of Iesus Christ. As for the peruerse and crooked generation of those that think they haue knowledge enough, they manifestly bewray their want of knowledge. For as such as haue attained and receyued the greatest knowledge, doe finde in themselues the greatest ignorance: so such as imagine themselues to be most richly replenished in all knowledge & vnderstanding, are indeed most sottish and ignorant in the matters of GOD; like empty vesselles which make the greatest sound. Hereby therfore we shall try our selues whether we haue attained any measure of acceptable knowledge, if it worke and kindle in vs a desire of more knowledge; if it light vs a Candle to see our owne ignorance; and if it teach vs that still our wants are greater then our store. The grace of God in the heart, is like a grain of mustard seed, small to see to at the beginning,Matth 13, 31. but being once placed & planted in the ploughed ground of a fruitful heart, it increaseth speedily, and spreadeth it self far and neere. The master deliuering his Talents to his seruants,Matth. 25, 25. saith to them, Occupy til I come; and not hide them in the earth. And the Apostle exhorteth Timothy to stir vp the gift in him, and to blow the coales, lest the graces of God decay, as fire is apt to goe out, 2 Tim. 1, 6. beeing kindled in greene wood.
The fourth obiection answered.Touching the last obiection of hauing already good prayers and good Homilies: I answer, as they are hated of God and men, that make dissention betweene brethren, so such as magnifie praier, to iustle out preaching, which ioyne hand in hand together, and walke as friends that are agreed, are indeed enemies to them both. Indeed we confesse the prayers of the Church are good, as it is written, My house shall be called the house of prayer; Matth. 21, 13. but these men little regard them, saue to serue their owne turne: for few of them make conscience to be present at the confession of sins, or absolution of a sinner. Nay, if they stand at the Church doores, they scarse afford vs their presence to come in; and if they do, we must be deeply indebted to them for their company. Now wher they thinke to stop our mouths, & to choake vs with the Law, they crosse the high Ordinance of God, slander the good lawes of Princes, and sin against their owne soules, making the reading of Sermons and exhortations of equall dignity and preheminence, with the liuely preaching of the word. For first, no people vnder heauen should want (so far as is possible) the preaching of the Gospell, it is the commandement of God, it is his ordināce necessary for the planting and continuance of a Church, which cannot be saide of the other, wc also are appointed to giue place & hold their peace as an inferiour institution, when any is present to preach vnto the people. Again, the liuely preaching of the Pastor, applyeth Doctrine and exhortation to the present circumstances and occasions of times, and budding of new sins, and broaching of new heresies, so that according to their manifold windings & turnings, it is ready to meet them, & to strike at the very heart and head of them.
Thirdly, there is a great difference in gifts of interpretation, exhortation, zeale, vtterāce, memory, moouing of affections, and such like, as the very Heathen haue in another case and kind acknowledged. For when the people after the reading of an Oration,Cicero de to lib. 2. penned in the perswasible words of human eloquence, greatly wondred, it was replied: Doe you maruaile hearing me reade it? What affections would it haue wrought in you if you had heard himself with liuely voice vtter & pronounce it? As for godly and learned Homilies, we doe not condemn or contemn them in the famine & scarsity of teaching: we know that a cup of colde water is better then no drink, and halfe a loafe better then no bread; yea as Salomon sayth,Prou. 27▪ [...] the person that is full despiseth an hony-combe, but vnto the hungry soule euery bitter thing is sweet: yet it is no disgrace or disparagement vnto them to giue place to the preaching of the word: as a man may say, the Peers & Nobles of a kingdome are inferiour to the Prince, without defacing of them, or that siluer is baser thē gold without disgracing of it. Thus much in answer of the Obiections that are made against the preaching of the Gospel, being the ordinary meanes which God hath left vnto vs, to further our saluation.
Secondly, see Gods mercy to his Church: Vse 2 his Decree is concluded, his prouidence is determined, all things are written in his Booke, yet hee will vse men as his owne hand and instruments, to doe that which himselfe could worke alone: hee will haue them as Ioynt-workers,1 Cor. 3, [...] and as fellow-helpers with him. This is a great honour, and speciall prerogatiue, as the Apostle sheweth, We together are Gods Labourers, ye are Gods Husbandry, and Gods Building. And againe,2 Cor. 5, [...] Wee are Ambassadours for Christ, as though GOD did beseech you through vs, wee pray you in Christs stead to bee reconciled to God. It is a verie great honour and dignitie to represent the person of an earthly Prince, [Page 747] whose breath is in his nostrils: but it is a greater priuiledge and preheminence to stand in ye roome of God. They are greatly honored that sit in his seat, whether in the Church, or in the Commonwealth. This is a great comfort to al godly Magistrates, that beare on their shoulders the burthen of gouernment, of whom it is said, [...]. 22, 6. I haue said ye are Gods, and ye are the children of the most High, to know that they beare the person of God, and that hee vseth them as his vicegerents. This is a singular comfort also to all godly and painfull preachers, whom the Lord vseth as his Stewards and messengers, of whom he hath saide, Hee that heareth you, heareth me, which ought to be al-sufficient vnto vs, to make vs walke thorough good report and euill report, and ouerstride al the discouragements and discontentments that the vnthankfull world throweth vpon vs.
Vse 3 Lastly, we learne to forsake no work belonging to our calling, yet still to trust in God, & to rely vpon him, not to trust in the outward means. [...]ew 4, 7. Our Sauiour Christ teacheth, that they tempt God and prouoke him to wrath, that refuse or neglect the ordinary meanes appointed for their life and preseruation. Hee that is sicke, and neglecteth the ordinary meanes of Physicke; he that is hungry, and refuseth the ordinary meanes of feeding; or beeing in an high and dangerous place, will not descend the common way, but casteth himselfe down, maketh a needlesse triall of Gods power, and so tempteth God. It is our part not to bee idle vpon his prouidence, but to vse profitable helps for our safety and maintenance. Our endeuours and labours are required in his prouidence, who as he ordaineth the end, so he appointeth the meanes leading and tending to the end. Now, whensoeuer God hath offered and afforded an ordinary meanes for our succour and saluation, wee are bound to vse the same carefully, and not seeke redresse & remedy another way. This serueth to conuince all such as waite vpon vanities, and forsake their owne mercies; which say, Cannot God saue vs without so much preaching? hath he no other meanes to worke our conuersion? Hath hee bound himselfe to the Ministery of the word? Indeed God hath not tied himselfe to this ordinance, he can worke our saluation by other waies: but he hath necessarily tied vs vnto it, where he hath sent it vnto vs, and if we thinke to finde it any other way, wee shall toyle and trouble our selues in seeking, and shal not obtain it. God norished his people with Quails, fed them with Manna, and commanded the Rocke to giue them water in the wildernesse extraordinarily; but when he had planted thē in the land of Canaan, [...]. 5, 12. and giuen them Corne and prouision to liue ordinarily, they must vse those helps, or else perish and famish for hunger. As he dealt with their bodies, so hee dealeth with our soules. If we neglect ordinarie meanes, we may not looke for extraordinarie. Moreouer, this serueth to condemne the practise of such as reason, If we be appointed to saluation, it shal neuer be taken from vs: whō soeuer we oppresse, whatsoeuer wee commit, howsoeuer we liue. This is to couet the end, but to neglect the meanes. We desire saluation, but we refuse to walk in the way that God hath chalked out vnto vs. Such as neuer vse the meanes, make it plaine and manifest, they were neuer ordained to the end. Wherfore the Apostle saith, God hath chosen vs that wee should be holy, and without blame, before him in loue. Repentance,Ephes. 1, 4. faith, sanctification, are the meanes and the way, saluation and eternall life are the iournies end. Al such as God hath ordained to eternall life, he hath ordained them to vse the meanes to pray vnto him, to heare his word, to receiue the Sacraments, to haue faith in Christ to repent from dead workes, and heereby wee shall make our election sure.2 Peter 1, 10 2 Tim. 2, 19. The more we increase in the gifts of God, the greater shal our assurance be. Thus much of the necessarie vse of the meanes vsed by the people, to further Gods prouidence, and to come vnto the quiet possession of the land of Promise.
[Verse 17. I pray thee let vs passe thorough thy Country.] Before we come to the consideration of the reasons, let vs see what their request is of the Edomites, which were a people lying Southward, in respect of the land of Canaan, toward the Desert of Arabia, & the dead sea, and sprang of Esau, as we heard before. Now the Israelites were the Lords own people, the visible Church of God vpon earth, which is ye foundation & pillar of truth, of whom he said,1 Tim. 3, 15. Psal. 105, 15. Touch not mine annointed, and do my Prophets no harme: yet see here, how they are brought to so low en ebbe as to ask a License, & to craue a Pasport and passage of their enemies. Wee learne from hence,Doctrine. The Church destitute of helpe is often times driuen to craue succour of their enemies yt the true church is oftentimes brought so low, as to stand in neede of the helpe, fauour, friendship, and good will of strangers that liue out of the church. God doth so far make his seruants drink of the cup of affliction in ye outward wants of earthly things, yt they must craue helpe of those that are their enemies. This we see in Abraham, Gen. 23, 2, 3. and 42, 1, 2, 6. he had not a place to bury his dead out of his sight, but was constrained to craue it of the Hittites. So Iacob and his houshold were so sorely pressed with famine, that they came and bowed to the Egyptians for a piece of bread.1 Sam. 25, 6, 7 8. and 22, 3. So Dauid being in distresse in the wildernes, was driuen to send to churlish Nabal, to giue to him and his whatsoeuer came to his hand. This miserie of the poor church the Prophet confesseth, Lam. 5, 6. As if they should say, We are so oppressed by the Chaldeans, that we are compelled thorough necessity, to craue releefe of our greatest enemies. So Ester a nursing mother of the Church, begged her owne life,Ester 7, 3. and the life of the people of God, at the hands of an Heathen King. Thus we see, that howsoeuer the faithful be right heires of the world, & the iust owners of all things in Iesus Christ, yet sometimes [Page 748] for their necessary releefe in things of this life they stretch out their begging hands vnto their enemies, as Lazarus did.
Reason 1 The Reasons are. First, in respect of God, who wil try the faith and patience of his seruants, how they can bear outward afflictions, whether they will cleaue to him in their troubles, not. It is his wil and heauenly pleasure to try and proue the obedience of his seruāts. Not that he getteth or gaineth any knowledg which he had not before, but by triall of his owne gifts, to let vs see what is in our selues, who are ignorant of the hidden corners of our own hearts. Peter supposed himself to be constant and couragious, till he was brought into the field to be tried: like the fresh-water soldier that dreameth of victory before the battell. Abraham then knew that he loued ye Lord indeed with al his heart, when he had sealed it vp with forsaking his country & fathers house. And God commanded him to offer vp his son to proue his faith. So he humbled the Israelites and made them hungry,Genesis 22, 1. Heb. 11, 27. Deut. 8, 16. to teach and to proue them, that hee might do them good at the latter end.
Reason 2 Secondly, in respect of their enemies, he will also try them whether they will shew pitie or not. God hath made the needy and oppressed his treasurers, and offereth those men as Obiects and occasions to open their bowels of compassion. If they shut their eies, and stop their eares from the cry of the poor that are in trouble, they are made without excuse, and themselues shall cry in the day of affliction, when they shall not be heard. Thus he tried ye heart of Pharoah, Exod. 3, 18. when the Israelites put vp a supplication vnto him, to let them go 3. daies iourney into the wildernesse to offer sacrifice. Thus he tried the rich glutton, when hee sent distressed Lazarus to his gate, shewing what was the liberality of one, by the pouertie of another.
Reason 3 Thirdly, in respect of the Church of God, that should acknowledge God to be the Author of euery good gift, and should flye vnto him in their miseries, who hath the hearts of all men in his own hand, to dispose of them as seemeth good in his diuine wisedome. Hee turned the heart of Esau to fauour Iacob, who came against him with a band of men. Let vs first of all come into the presence of GOD, humbling our selues before him, confessing our sinnes, acknowledging our vnworthinesse of the least of his mercies, and praying him to turne the hearts of our enemies to fauour vs, according to the promise of his owne mouth, who hath said, that whē the waies of a man please God, Prou, 16, 7. he will make euen his enemies to bee at peace with him. Thus hauing reconciled our selues to God, let vs not doubt but that bee which brought water out of the hard Rock, wil mollifie the stony harts of our greatest aduersaries & wil make them instruments of our greatest good. This we see practised by Nehemiah, Nehem. 2, 4, 5 who prayed vnto God to giue him fauour in the sight of that heathen king, and hee obtained his request.
The vses are these. First, seeing it pleases God Vse 1 to make his owne people to creep and crouch to his and their enemies, we see it is lawfull in our necessitous estate, to craue almes & releefe of our enemies and those that hate vs, to helpe vs for our needfull sustentation. This condemneth the nicenesse and scruple of those yt hold it vnlawfull to buy and sell, to deale and Trafficke with the enemies of the Church, or to be any way indebted or beholding vnto them. But as we are commāded to do good to them that are without, and are debters to all men that are our owne flesh, and are inioyned to succour thē in their necessities, so far as we do not maintaine and helpe them against Christ: so is it fitting our profession (when God denieth other meanes) to aske releefe and refreshing of them, otherwise we tempt God in despising such meanes as he openeth vnto vs for our good. Let vs not disdaine or refuse to take at the hands of men, but withall acknowledge it to come from God the cheefe giuer, whosoeuer be the instrument,1 Kings 1 [...] as Eliah receiued meat of the Rauens, both morning and euening.
Secondly, let vs neuer promise any certainty Vse 2 or assurance of the things of this life. For, as the Kings daughter is saide to be all glorious within: so the comelinesse, beauty,Psalme [...] and happinesse of the Church standeth not in meate nor drinke, but in righteousnesse of life,Rom. 14 [...] peace of conscience, ioy in the holy Ghost, & in the louing countenance of the Lord towards his seruants. For the things that are seene are temporall, but the things which are not seene are eternal So Salomon sayeth, Riches remaine not alwaies, 2 Corin. [...] Prou 27 [...] and 23, [...] nor the Crown from generation to generation. And againe, Trauell not much to be rich, but cease from thy wisedome: wilt thou cast thine eyes vpon nothing? For riches taketh her to her wings as an Eagle, and flyeth into the heauen. And indeed this is the cause why men beare want and pouerty so impatiently, because they promise immortality vnto themselues, make an act of perpetuity, and wholly toyle and moyle for the mucke of this world. They dreame sweetly of dwelling for euer vpon the earth, and make their mony and riches the god of their refuge.Iob 31, [...] 1, 21. If Iob had made gold his hope, & had sayd to the wedge of gold, Thou art my confidence, he could neuer haue spoken this in the patience of his soule, The Lord hath giuen, and the Lord hath taken away, blessed be the name of the Lord. 1 Tim. [...] Therfore the Apostle teacheth, that if we haue food & rayment, we ought therewith to be content. For we brought nothing into the world, and it is certaine, we can carry nothing out. Wherfore let vs often and seriously enter into the meditation of the poore and low estate of ye church driuen many times into a corner, and constrained to seeke helpe of others, thereby to teach our selues the vncertainty and slippery state of all humane things.
Lastly, take this low estate patiently, whensoeuer Ʋse 3 [Page 749] such extremities do befall vs, as the lot that God hath appointed vs. [...]or. 10, 13. Let vs consider that no tentation hath ouertaken vs, but such as appertaineth to man, and God is faithfull which wil not suffer vs to be tempted aboue that wee are able, but will euen giue the issue with the tentation that we may be able to beare it. [...]. 12, 11. & [...]6. Indeed euery affliction for the present is greeuous, and not ioyous, but afterward it bringeth ye quiet fruite of righteousnes vnto them that are thereby exercised. So then, we must know that we haue neede of patience, yt after we haue done the will of God, we may receiue the promise. And without this heauenly grace, considering the present or eminent calamities of the Church, we shall neuer be able to holde out our profession vnto the end. We shall neuer apprehend the loue of God in our sufferings, but be alwaies grudging, repining, and rebelling against the will of GOD. This made the Apostle to say, [...]p. 4, 11. I haue learned in whatsoeuer estate I am, therewith to bee content. Let vs not therefore in our necessities and calamities fret and fume, rage and bee angry against God, but pray for this patience & the silence of the heart, which is much set by of God. For albeit the affliction we endure bee greeuous for the measure, manifold for the number, strange for the manner, and long for the continuance; yet if we put on the armour of a Christian, it shall worke in vs experience of Gods mercy, and bring forth hope of a full deliuerance, which maketh not ashamed.
[Verse 14. Thus saith thy Brother Israel.] Hitherto of the request sent by Moses, deliuered by the Ambassadors, and consented vnto by the whole congregation: now we are to mark the reasons vsed to stirre vp the hearts of the Edomites. The first is drawne from their nerenesse of blood and kindred in the flesh, We are your Brethren: Now, if wee be Brethren, then helpe vs: But we are Brethren, therefore helpe vs. The word [Brother] is taken in Scripture sundry waies. [...]. in [...]. First, for such as are brethren by birth, as Cain & Abel, Iacob & Esau. Secondly, by affinity, which come of one family, as branches of one roote, [...]s. 13, 8. [...] 12. and streames issuing out of one fountaine: so Abraham and Lot were brethren, and the kinsmen of Christ are called his brethren. Thirdly by Country & Nation: thus all the Iewes are called Brethren one to another, Deut. 17.15. Rom. 9, 1. Fourthly, by profession: thus all Christians are accounted Brethren, being of the same religion and profession. Now in this place it is taken in the second sence, for such as were of the same kindred & stocke, as if they should say, Wee are all the seed of Abraham, we haue Abraham and Isaac to our father. Thus we see they alledge their alliance & communion of the same blood, descending long agoe by many generations from one father. Obserue here first of al the maner of their reasoning, If we be Brethren of one kindred, deny vs not this fauour, but suffer vs to passe. Where we see the strength of this reason, how that to perswade some kindnes, they plead some kindred,Doctrine. The consideration of our communion one with another, must draw vs to the duties of loue one to another. and beseech them by the amiable name of a Brother. From hence wee learne, that the consideration of our nerenesse and coniunction of blood, must vrge and inforce from vs all duties of loue and brotherly kindnesse. Howsoeuer we are to do good to all, yet our Communion in blood should be a forcible meanes to moue vs to al duties of humanity. This moued Abraham to take away the heate of contention kindled betweene his Heardmen and the Heardmen of Lot, Genesis 13, 8 Exodus 2, 13. Let not vs I pray thee striue for we are Brethren. The like we see pressed by Moses to the Israelites striuing together to the dishonor of God, to the slander of their profession, and to the opening of the mouthes of the enemies, Sirs, ye are Brethren, Acts 7, 26. why then do ye wrong one another? This consideration was so strong, that it preuailed with Laban toward Iacob, saying, Though thou be my brother, sholdst thou therefore serue me for nought? Genes. 29, 15. I will giue thee wages? So Dauid vpon this ground expecteth kindnesse, and reprooueth the Tribe of Iudah for their negligence in bringing him vnto his house, Yee are my Brethren, 2 Sam. 19, 11, 12. my bones and flesh are ye; wherefore then are yee the last that bring the King againe?
The Reasons follow. First, the communion Reason 1 and fellowship of the same nature, ought to moue vs to be bountifull and beneficiall vnto men, because we must do to others, as we wish and would that others should do vnto vs. Let vs put the case, & suppose we were in distresse, would we not be glad to receiue good at the hands of others? and would we not thinke it a duty belonging vnto them as men, to releeue & succor vs as men? Euen so ought we in like case to doe and deale with them according to the rule of the Law, and the exhortation of Christ,Matth. 7, 11. Whatsoeuer ye would that men should doe vnto you, do ye euen the same vnto them, for this is the Law and the Prophets.
Secondly, the flesh of one, is as the flesh of an Reason 2 other; all the world was made of one flesh, so that we are as it were parts and members one of another. We see in the members of our body, how one is helpful and seruiceable to another; when one is pained, the rest are troubled; when one is honored, ye rest reioyce. So should it be in the generall communion and coniunction of mankind. This is that which the Israelites affirm, being oppressed by their brethrē: Our flesh is as the flesh of our brethren, & our sons as their sons: Nehem. 5, 5. and therefore in this consideration, they looked for the duties of kindnes, and fruits of humanity to come from them.
The Vse of this Doctrine, is first of all, to reprooue those that breake these bands, and Vse 1 cast these cords from them, wherewith the Lord hath tyed vs one to another. For, where many times shall you finde lesse familiaritie and friendship one with another, then among those that are most neerely linked and allied one to another? Their often iarres and most deadly dissentions, proclaime to their open [Page 750] shame, that they are voide not onely of true piety, but of all due humanity. What a reproch is it? yea what a blot and blemish, that the husband setteth himselfe against the wife, and the wife against the husband; the father falleth out with the son, and the son with the father: the mother cānot liue peaceably with the daughter, nor the daughter with the mother: the mother in law with the daughter in law, nor the daughter in law with the mother in law; and that the loue of brethren and sisters is so geason among vs? Great is the force and strength of Nature in all such as are not wholly without naturall affections, as we see in Dauid, albeit he had a godlesse and vngracious childe, aspiring in the pride of his heart to vsurpe the kingdome, and driuing his father out of Ierusalem; yet when he was slaine in the battel, the King was moued, and mourned, saying; O my sonne Absolon, my sonne, my sonne Absolon, would God I had dyed for thee. O Absolon my son, my son, 2 Sam. 18, 33. The like we see in the true mother to her childe, whose bowels yerned within her, when Salomon called for a sword to diuide it.1 Kings 3, 26. The like force of loue could not be dissembled in Ioseph toward his brethren,Gen. 45, 1, 1. and 33, 4. but he turned from them, & his heart melted toward them. Yea, cruell Esau when he saw his brother a farre off, though he had threatned to kill him, yet he ran to meete him, and imbraced him, hee kissed him, and wept vpon him. And yet wee now see by lamentable experience, that euery toy & trifle maketh debate, not onely betweene deerest friends, but betweene neerest Kinsfolkes, that they can neuer be reconciled. And as no band knitteth faster, nor bindeth closer then this, while loue and liking lasteth: so no contention is so bitter, no hatred so deadly, as that of brethren and others that are neere in blood, when the knot is broken and dissolued. The tender glasse when it is once broken, will neuer be set together againe. No water proueth so exceeding colde, as that which was once heated exceeding hot: so no hatred prooueth like to the hatred of brethren, which are often found mercilesse one toward another, & such as can neuer be appeased: as we see in the malice of Cain toward Abel. This is it that Salomon pointeth out in Prou. 18, 19.Prou. 18, 19. A brother offended, is harder to win then a strong City, & their contentions are as a barre of a Castle. For as they loued most entirely & deerely before, so when once they grow enemies, they hate one another most extremely, whose hearts are as stony wals that cannot be pierced, and as barres of iron that cannot bee broken. Now as the Prophet teacheth, That it is a good and comely thing for brethren to dwell together in vnity: Psal. 133, 1. so it is a noisome and vnnaturall thing to behold greatest enuy and most mortall malice, where the greatest and neerest bands of kindred should knit together.
Secondly, how much more is it required of those that spiritually are knit together in the profession of the same faith, to loue and helpe one another, that haue one God to bee their Father, one Church to bee their Mother, one Christ to be their elder Brother, one Heauen to be their hope, and one Faith to be their assurance. These considerations are of far greater might and moment, then al bands of other societies, which begin in the flesh, and end in death. Wherefore the Apostle handleth this at large, Eph. 4, 3, 4, 5, 6.Ephe 4. [...] 5, 6. Endeuour to keep the vnity of the spirit, in the bond of peace. There is one body and one spirit, euen as yee are called in one hope of your vocation. There is one Lord, one Faith, one Baptisme, one God and Father of all, which is aboue all, and through all, and in you all. To this purpose Christ our Sauiour teacheth, that there is a neerer coniunction betweene himself & the faithfull, as also betweene the faithful among themselues, then betweene brethren and kinsfolkes in the flesh. For when some of his hearers saide: Behold thy Mother and thy Brethren stand without, desiring to speake with thee: he answered and saide to him that told him,Math. 12 [...] 48, [...]9, 5 [...] Who is my Mother? and who are my brethren? And hee stretched forth his hands towards his Disciples, and saide, Behold my mother and my brethren: for whosoeuer shall do my Fathers will which is in heauen, the same is my brother, and sister, and mother.
Lastly, there is no man in the world, but we are after a sort charged with him to affect him as a brother, to account him as a friend, to help him as a neighbour, and to loue him as hee is a man. Albeit hee be neuer so far remoued from vs, albeit we neuer saw him, albeit wee know him not in the flesh, yet we are appointed as his keeper and guardian, to doe him good all the dayes of his life,Esay 5▪ [...] defending him from wrongs, garding him from enemies, & sauing him from dangers. It was a prophane voice of a prophane man, who being asked where his brother was, answered, I cannot tell,Genes. [...] Am I my brothers keeper? Therefore our Sauiour in the Parable of him that fell among theeues teacheth,Luke [...] Rom. [...] that euery man is to be called and accounted our neighbor. It is not for any to aduance and lift vp himselfe aboue his brethren in disdaine or pride of heart, be he neuer so high & great in the world, but to acknowldge from whence hee came, and in that respect to make himselfe equall with them of the lowest sort.
[Thy Brother Israel.] Hitherto we haue spoken of the strength of the reason, and considered the words not simply in themselues, but as they are referred to the point they argue, that is, to perswade their passage. Now we wil weigh them as they stand by themselues. They declare in their plea, that there is a coniunction betweene them in the flesh.Doctr [...] Amon [...] [...] kinde [...] tain b [...] hood [...] mon [...] The Doctrine from hence arising is this, Among kinsfolkes, and generally among all mankind, is a certain brotherhood, acquaintance, familiaritie, and vnion one toward another. True it is, there is not fleshly kindred immediately among all men, to make them so neere of blood, as to cal [Page 751] one another kinsmen, and to descend of the same line and linage: but there is a certaine common kindred in generall, to ioyne & bind vs one to another. So then, all mankind, thogh seated and placed farre one from another by large and many Countries, and distinguished by seuerall languages, rites, lawes, religions, and customes, are one blood, one flesh: yea, all as brethren issuing out of one fountaine, & hewne out of one Rocke. Euery one is of kin to euery man, whether Iew or Grecian, Turk, Barbarian, Scythian, French, Spanish, Italian, German, &c. This appeareth in many places of the word of God. [...] 20.32, [...]3 Thus Ahab calleth Benhadad King of Aram his Brother, that is, his Friend. So Christ compriseth euery man vnder the name and title of a neighbor. This also the heathen knew and acknowledged well enough, as the Apostle testifieth, Acts 17, 26. God hath made of one blood all mankinde, to dwell on all the face of the earth, and hath assigned the seasons which were ordained before, and the bounds of their habitation; declaring hereby, that there is an vnion and coniunction among all mankinde.
Reason 1 The Reasons are these. First, we had all one beginning from God, who is the Creator and Maker of all things visible and inuisible, and therefore hee being the efficient cause of all, there must be some dependance vpon him, and some fellowshippe among the workes of his hands. This the heathen confessed, as the Apostle alledgeth out of their owne Poet, Acts 17, 29. [...] 17, 29. We are the generation of God. Hee is the Creator, we are the workes of his hands: he is our Father, we are his children, & consequently brethren one to another.
Reason 2 Secondly, as we had one beginning, so we al were made of one mould and matter, being framed of the clay and dust of the earth, which the Lord tempered and fashioned to make man, as appeareth in the history of the Creation. So then, the matter of all mankinde is remembred vnto vs to be the earth. This Moses teacheth, Gen. 2.7. & 3, 19. Heereunto the Apostle accordeth, 1 Cor. 15, 47, The first man is of the earth, earthly. Thus the most noble and notable creature, of a wonderfull frame and composition, representing in it the glory of ye world, was made of the most base matter, and lowest element, as it were the dregs and lees of the Vniuerse.
Reason 3 Thirdly, touching the forme of mans Creation, they are all made in the image according to the similitude of God, which is a certaine band of Nature to knit vs together. There is one image and likenesse of God that shineth in all men, which we must regard & reuerence wheresoeuer we finde it. This is it which Moses sets downe, Gen. 9.5. At the hand of a mans brother will I require the life of man, for in the Image of God did he make man.
Vse 1 The Vses are these. First, it serueth to condemne the sundry sects of Monks, Friers, Hermits, and all Cloyster-men, that liue apart by themselues in woods and desart places, & separate themselues from others, as if they were borne for themselues alone, and not to doe good to others. These liue as in another world mēbers of no society, parts of no body, limbes of no Family, of no Church, of no Commonwealth. Euery man must bring some good, not onely to himselfe, but also to others, & chuse some honest and lawfull calling When a man is out of his proper l [...]wfull calling, it is as if a member were put out of ioynt, or a part of the building were thrust out of order. So then that life which is the forsaking of humane society, is neither comfortable for themselues, nor profitable for the Church, nor commendable for the family, nor warrantable by the word, doing good neither to themselues, nor to any other. This the Apostle reproueth to the Hebrews, Let vs consider one another, Heb. 10, 24.25 to prouoke vnto loue, and to good workes; not forsaking the fellowship that we haue among our selues, as the manner of some is: but let vs exhort one another, and that so much the more, because ye see that the day draweth neere.
Secondly, it followeth from hence, that it Vse 2 is a singular and speciall mercy that grace is offered to some more then to othersome, that one nation or kingdome is preferred before another, that one place or person is respected aboue another, being by birth like and equal, and seeing there is no difference betweene man and man by nature. It cometh not of our selues, that the Gospell of the kingdome, and word of saluation is offered vnto vs, there is no dignity in vs aboue our brethren. This Moses bringeth the Israelites to consider,Deut. 9, 5. Thou enterest not to inherit their land for thy righteousnes, or for thy vpright hart. Esau and Iacob were brethren, borne of the same parents at the same time, yet one was receiued, and the other forsaken. So ye Apostle to the same purpose speaketh, Gal. 3, 28, There is neither Iew nor Grecian: there is neither bond nor free, there is neither male nor female: for ye are alone in Christ Iesus. This therefore must teach vs to acknowledge our own vnworthines, & to magnify the mercy of God toward vs aboue all earthly things.
Thirdly, we are bound to do good to al men, Vse 3 to be seruants one to another in loue, to helpe and succour each other in time of need, as the Samaritan did him yt fel among theeues:Luke 18, 33. Acts 28, 2. and as the barbarous nations did the Apostle. True it is, the nerer God bringeth men together, and the straighter bands of kindred, acquaintance, society, and neighborhood, he tieth vs withall, ye more prompt & ready we ought to be to doe seruice one to another. But seeing he hath set a kind of brotherhood among all, we must loue one another, & be kind-hearted to al our flesh, otherwise we bid battel to God, and are at defiance with nature it selfe. Notwithstanding, if we consider the common trade & practise of the world, we shal see an open conspiracy to do contrary to the will of God, and the secret instinct of nature it selfe. For where is [Page 752] this imploiment of our selues to the good one of another? Do we not see among brethren, many times such diuisions, as euery one shifteth for himselfe, and shrinketh from another; drawing still to themselues without respect of reason, without care of honesty, and without signe of pitty or compassion? So yt the wolues are not at such variance, neither do the Lyons or Leopards pursue one another as these men do.Iuuenal. saty. 15. lib. 5. But man from man is in daily danger. A storme threatneth before it riseth:Senec. epist 104 a building cracketh, before it falleth: a fire smoketh, before it flameth: euen the dog barketh, before he byteth: but mankinde hurteth suddainely, they are felt oftentimes before they are seene, they strike before they warne, hauing ye shape of men, but the minde of beasts. This made Salomon to giue out this counsell, Prou. 27, 10. Thine owne friend and thy fathers friend forsake thou not, and enter not into thy brothers house in the day of thy calamity: a neighbour neere, is better then a brother farre off. Where he sheweth, that sound and sincere loue betweene brethren is rare, and the kindnesse of kinsfolkes tried to be no better then vnkindnesse, especially in the day of aduersity. Therefore he aduiseth, that we goe not to our aliance and kindred in our afflictions, to craue their helpe, and require their succour, inasmuch as the brethrē of the poore man for the most part hate him, and are soone weary of him. Nature is oftentimes without good-will, but friendship is neuer without good-will. Naturall men may proue to be vnnaturall, but a friend which is as thine owne soule, cannot; and therefore ordinarily will sooner helpe his friend, then a brother will his owne brother, albeit the Son of his owne mother. If so little loue be among brethren, no maruaile if lesser bee among the rest of mankinde, where lesser bandes are to hold them together. What maruaile therefore is it, that neighbours fo sildome liue as brethren, and generally men with men: seeing such as are Children of the same father shew no more friendship one to another then wilde beasts? But we, who besides the common coniunction of man with mā, haue learned Christ, haue all one Father, who hath called vs to the knowledge of his Name, & to the inheritance of his kingdome in Christ, by the meanes of one faith, which is confirmed both by one baptisme, being a badge of our engrafting into the body of our Lord Iesus Christ, and by his last Supper, being a seale of our perpetuall nourishment from him: we (I say) must practise better things,Rom. 12, 18. and seeke (if it be possible) to haue peace with all men, hauing this double communion, both in the flesh and in the Spirit to follow after loue. Heereby shall all men know that we are the Disciples of Christ, if we loue one another:Iohn 13, 35. & 1 Ioh. 3, 14. and heereby we shall know, that we are translated frō death to life, if we loue the brethren. We must not liue as Wolues and Tygers, by rauine and spoile, wee must not oppresse one another,1 Thess. 4, 6. for God is an auenger of all such things. This is it that Moses teacheth, Deut. 23, 7. Thou shalt not abhorre an Edomite, for he is thy brother: neither shalt thou abhorre an Egyptian, because thou wast a stranger in his Land. Thus the people of Israel complaine against the rich, and cry out vpon the vnequall & iniurious dealing of their brethrē, vpon this ground;Nehem. 5, [...] because their flesh was as the flesh of their brethren, the sons & daughters of the poore, as the sonnes and daughters of the rich.
Lastly, this serueth to reproue & conuince Ʋse 4 three sorts of men. First, it condemned all railing at, and reuiling one of another, all words of reproch and contumely, as if they were our slaues and villaines; which practise Christ reproueth, Mat. 5, 22. Secondly, it meeteth with such as delight in contentions, as the begger doth his sores, & nourishing dissention in the Church or Common-wealth, contrary to the amiable name of brethren that ought to bee acknowledged among vs. All contention is irkesome, but especially yt which is betweene brethren. All war is lamentable, but especially ciuill warre, where brother is diuided against brother, & sometimes the son against ye father. This victory should not be sounded with triumph, but passed ouer with silence. Therefore the Romane Captaines, after a ciuil war,Va [...]er [...] lib. 1. cap. [...] neuer triumphed when they returned victors, as we see in Cinna and Caesar, in Silla and Marius. So among all quarrels and controuersies, those among brethren are most vnnaturall. Wherefore, the Apostle Paul saith,Rom. 16, [...] I beseech you brethren, marke them diligently which cause diuision and offences, contrary to the doctrine which ye haue learned, and auoid them. Ia. 3, 14, [...] So the Apostle Iames teacheth, If yee haue bitter enuying and strife in your hearts, reioyce not, neither be lyars against the truth. This wisedome descendeth not from aboue, but is earthly, sensuall, and diuellish: For where enuying and strife is, there is sedition, and all manner of euill works. Wherefore let vs learne to cut off all occasions of contentions, euen from them that seeke occasions. Thirdly, this reprooueth all vnmercifull dealing towards those that are in necessity, such as was in the Priest and Leuite toward him that fell into the hands of theeues & was wounded. Whē we see a poore man or woman destitute of daily food, in misery and want of this worlds good, we must thus thinke with our selues, This man or this woman is my flesh, my brother, my sister, as good by nature and in creation, as my selfe, hauing the same Maker, and made of the same matter, and bearing the fame Image of God as well as my selfe. It is onely Gods goodnesse toward me, that I possesse those things which he wanteth; the same Lord requireth of me to my vtmost power to releeue and helpe him. This is taught by Moses, Deut. 15, 7. Thou shalt not harden thine heart, nor shut thine hand frō thy poore brother. Let it not greeue vs to giue and forgiue. Let vs haue a cōpassionate hart, a pittiful eie, a liberal hand. Remember it is an easie [Page 753] thing with God to bring thee into as low an ebbe, though thou be now afloat, as wee see it hath fallen out to many great Kings & mighty Monarchs. This is that charge which the Prophet giueth, Es. 58, 7. Is not this the fasting that I haue chosen, to deale thy bread to the hungry, and that thou bring the poore that wander, vnto thine house, when thou seest the naked, that thou couer him, and hide not thy selfe from thine owne flesh? Let this consideration moue vs to loue all mē vnder heauen, and to shew the fruites of mercy vnto them in distresse, as the Samaritan did to the poore wounded man, Luke 10, 33. Let vs pray for the conuersion of Iewes & Gentiles, as Stephen did for his enemies.
[Ver. 15. Thou knowest our trouble, how our fathers went downe into Egypt, therfore I pray thee let vs passe.] This is the second reason before remembred, drawne from the wofull experience of many miseries, which they haue had in Egypt and out of Egypt. Heere we see, they alledge the afflictions endured in [...]gypt, to stirre vp the Edomites to pitty, and to giue thē quiet passage. This reason is thus contriued, If we haue suffered many sorrowes and afflictions, and beene euilly entreated in Egypt, then pitty our poore condition, and deliuer vs out of our distresse: but we haue all suffered many sorrowes and afflictions, &c: therefore pitty vs and giue vs passage. Marke heere the force and strength of the reason: [...]rength [...] reason. he perswadeth thē to graunt them free passage, moued with this consideration, that the miseries of the Church haue beene many, and as yet they saw no ende of them. They were bound by all good means to procure their peace, and seeke a blessed end of their present sorrowes, that entering into the Land, they might sit vnder their Vines & Fig-trees, [...] 4, 1. and reason of the waies and word of the Lord without feare. Now the want of this liberty and freedome to serue the Lord, and the distressed estate of the oppressed Church, is made a motiue to mercy in these Edomites to redresse their troubles, and so the Israelites might haue beene eased, & themselues no way burdened. [...]ze. [...]es [...] church [...] z [...]le [...] to pit [...]. From hence we learne, that ye wants and miseries of the Church should moue the hearts of others to pitty them, and to procure according to their power the remedy thereof. Whensoeuer we see the people of God in affliction, if there be any consolation in Christ, if any comfort of loue, if any fellowship of the Spirit, if any compassion and mercy, we must be touched inwardly euen to the quicke, and put too our helping hand to end their calamities as we are able. This hath beene put in practise from time to time by the holy seruants of the Lord. When Nehemiah heard that ye people returned from captiuity, were still in great misery, Neh. 1, 3, 4, Ierusalem troden downe, the gates burnt with fire, he sate downe and wept, he mourned, fasted, & praied before the God of heauen for the redresse of those euils, and for a blessing vppon his holy endeuours. The like affection we see in Mordecai & Este [...]; chap. 4, 8, 16. when Mordecai saw what euill was concluded against the Church, and that a commission was sued out at Shushan to destroy and massacre the people of God in one day, he rent his cloathes and put on sackcloth, he goeth to Ester, hee chargeth her that shee should goe in to the King, and make petition and supplication before him for her people. She vndertaketh the cause of the Church with the hazard of her life, she relieth vpon the all-giuing prouidence of God, saying; If I perish, I perish, I will go in to the King, albeit it be not according to the Law. So the Prophet teacheth, Psal. 80, 5, where he complaineth, that God had giuen them bread of teares, and fed them with teares to drinke in great measure; Thou hast made vs a reproch to our enemies, thou hast brought a Vine out of Egypt, thou hast cast out the Heathen, and planted it, yet the wilde Boare deuoureth it, the beasts of the field eate it vp. Vpon this consideration he sheweth his affection, and oftentimes doubleth it: Returne we beseech thee, O God of hosts, looke downe from heauen, and visite this Vine. The like care of redressing the distressed condition of the Church, appeareth in Habakkuk; for when God reuealed vnto him, that for the wickednesse and iniquity, the strife and contention of the people, he would punish and visite them by the Chaldeans, a Nation worser then themselues, it cō strained the Prophet to break out into an earnest prayer; When I heard thy voice, I trembled and was afraid, Lord, in wrath and in the middest of iudgement remember mercy. Hab. 1, 3, 6, & 3, 2. What should I adde more? The booke of Lamentations sheweth, that the horrible desolation of the Church did draw vp whole buckets of water, and fountaines of teares frō the Prophet, euen bowels of compassion and most earnest praier to God for the deliuery of his people, being moued with a sensible feeling of the Churches distresses. Lam. 1, and 2, and 3.
And although this meditation alone be sufficient Reason 1 to enforce this affection of compassion, yet it may be more earnestly considered, and deepely enforced by sundry reasons. For first, nothing ought to be more precious and deare vnto vs, then to see the florishing estate of the Church: nothing ought to go nearer vnto our hearts, and to make our eyes a fountaine of teares to weepe day and night, then to behold the decayings and desolations of Sion. This appeareth euidently vnto vs, Psal. 137, 1, 2, 5, where the Prophet layeth downe the miserable estate of the Church vnder the Babilonians, and the affection of the Church conceiued vpon that distresse, We sate downe and wept when we remembred Sion, we hanged our Harpes vpon the willowes in the midst therof; if I forget thee, O Ierusalem, let my right hand forget to play, If I do not remember thee, let my tongue cleaue vnto the roofe of my mouth, yea if I preferre not Ierusalem before my chiefe ioy. Wherein ariseth this reason, [Page 754] that howsoeuer many things are ministred to comfort the people of God, as fauor, friends, honour, glory, pleasure, and prosperity, yet aboue all other ioy, the peaceable and prosperous estate of the Church affecteth thē, as that which sticketh neerest, and cleaueth closest vnto them,1 Pet. 1, 12. at the sight wherof the Angels take occasion to wonder at the mercies of God. Contrariwise, the troubles and tumults raised against the Church, beginning to preuaile against it, and threatning to make hauocke of it, haue caused the greatest sorrow of all other incident to the sonnes of men.
We see a worthy and memorable example of this in the wife of Phinehas, when the Philistims preuailed ouer the people of God, many sorrowes fell vpon her, one in the necke of another; the taking of the Arke, the fall of her father, the death of her husband, the slaughter of her brother, the ouerthrow of the hoast, the triumph of the enemy: yet aboue all (as if the rest were nothing) the report of taking the Arke, was as a sword to pierce through her soule, and suffered her not to receiue any comfort in her trauaile, but she named her childe, Icabod, that is, no glory, saying; The glory is departed from Israel, because the Arke of God was taken, and because of her father in law, and her husband: She saide againe, For the Arke of GOD is taken. 1 Sam. 4, 19, 21, 22. Whereby we see, that howsoeuer we feele nothing but worldly losses, being men of this world, whose portion is in this life, and are acquainted with nothing but worldly sorrowes which cause death, chusing rather to leaue Christ, then to lose our commodities; to sell our birth-right, then to want our pottage, like prophane Esau, or the swinish Gadarens: yet she sealeth vp her sorrow in the name of her sonne, and repeateth the departure of the glory from Israel, as that which most of all doubled and increased her affliction. If then, all things in this life are not to bee compared and matched with the prosperous proceeding & encrease of the Church in spirituall things; if no earthly losse of things neerest and dearest vnto them, do so far enter into them as the calamities and ruines of the Church, maruaile not if the wants thereof go neere vnto the Church, and stirre them vp to labour the redresse thereof in their best meditations.
Secondly, the distresses of the Church set Reason 2 open a wide doore to faithlesse and prophane men, to insult contumeliously, and to triumph vaine-gloriously ouer the Church, as though God had forsaken them, & left them as a prey in the iawes of the enemy, whereby the truth is slandred, & the Name of God which ought to be precious vnto vs, is blasphemed. This appeareth, Psalm. 70, 1, 4, 5, 8, 10. when the heathen rushed into the inheritance of God, defiled the Temple, and made Ierusalem an heap of stones, that they were a reproch vnto their neighbours, euen a scorne and derision to them that were round abound them. The Prophet expressing his affection, saith; Lord, how long wilt thou be angry, for euer? Shall thy iealousie burne like fire? And thē he addeth this as a reason: Wherfore should the heathen say, where is their God? Let him bee knowne among th [...] heathen in our sight by the vengeance of the blood of thy seruants that is shed. So then, as on the one side the florishing estate of the Church is that which giueth inward ioy and true comfort of heart aboue all other things to Gods seruants, & on the other side, the distresses of the Church do set open a doore to faithlesse and rebellious men, to take aduantage to reioyce ouer the Church, and in the spirit of Ismael to scoffe at it with taunts more bitter then gall and wormewood: it followeth, that the troubles thereof must draw vs to pitty, moue vs to prayer, and incite vs to vse all good meanes to redresse them.
The vses follow. First, we must be greeued for the troubles of the Church, as fellow-members Vse of the same body. Can that be a true and liuely member, that is not any way touched with a fellow-feeling of the rest of the members? The Apostle teacheth, 1 Corin. 12, 25, That the members should haue the same care one for another, therefore if one member suffer, all suffer with it: if one member be had in honour, all the members reioyce with it. Would wee then know, whether we haue Christ for our head, coupling vs together, whether wee be members of Christ, and haue him dwelling in vs by faith, and whether we be made bone of his bone, and flesh of his flesh, without which we haue no saluation? we must examine our harts by this note that is found in all the members of the body one toward another. If any member be hurt or endangered, the rest are ready to helpe, euery one according to his office; the foote runneth for it, the eie looketh vpon it, the hand stretcheth out it selfe for the good thereof. If it be so with vs in the dangers and desolations of the Church, we haue comfort in our owne hearts, we carry a witnesse about vs that we are liuely mēbers of Christ. But if we haue no feeling, no compassion, no pitty toward them that suffer for Christs sake, we are dead and rotten members, we want life and quickening in Christ, wee cannot assure our selues that as yet we are engrafted into his body. Therefore the Apostle saith, Gal. 6, 2. Beare you one anothers burden, and so fulfill the Law of Christ. Againe, Who is weake, & I am not weake? Who is offended, and I burne not? 2 Cor. 11, 29. And in another place, Be of like affection one to another, reioyce with them that reioyce, and weepe with them that weepe, Rom. 12, 15, 16. Hereunto the Apostle accordeth in the Epistle to the Hebrewes, chap. 13, 3. Remember them that are in bonds, as though ye were bound with them: and them that are in affliction, as if we were also afflicted in the body: teaching vs heereby that their condition must be as our owne condition, and their trouble as our owne trouble. So the Prophet vttereth his affection, Lam. 2, 11, 13, 20, that although he should bee preserued from [Page 755] the iudgement executed, yet beholding Sion lying waste, he cryeth out, Mine eies gush out water for the destruction of the daughter of my people, thy breach is great like the sea. And afterward he stirreth vp his zeale, Behold, O Lord, and consider to whom thou hast done thus? Wherefore, whensoeuer God offereth vs the sight of any chastisement vpon our brethren at home, or the neighbour-Churches abroad, we ought not to be as those that are dull, sencelesse, and past feeling, but to haue a simpathy of their sorrowes, and draw out the bowels of compassion toward them.
Vse 2 Secondly, woe and woe againe to them that are secure, that laugh when the Church weepeth; that liue in brauery and excesse, whē the Church putteth on sackecloth and ashes; that fill, and feast, and fat themselues with all delicates, when the Church fasteth; that awake not out of their sleepe, when the iudgements of God are heere vnto them. This the Prophet reproueth, Esay 22, 12, 13, 14. In that day did the Lord of hoasts call vnto weeping & mourning, and to baldnes, & girding with sackcloth: & behold, ioy & gladnes, slaying oxen & killing sheep, eating flesh and drinking wine, for to morrow wee shall die. When we are once come to this carelesnesse and contempt of our brethrens condition, the threatning denounced in these words following shall fall vpon vs: Our iniquities shall not be purged from vs vntill we die. A fearefull sentence of a greeuous iudgement, to teach vs humility, and to driue away all security. Hereunto also cometh the saying of Amos chap. 6, 1, 2, 3, 4.5, 6. Where we see, he pronounceth the wofull estate and condition of those that liued without feare and regard of Gods iudgments, neither remembred their brethren carried into captiuity, and liuing in great aduersity. We liue in the time of the distresses and wants of the Church. This calleth vs to practise this duty, of seeking the good of the Church, and vsing all good meanes by supplication to God, and by petition to men, for the redresse thereof. Especially let vs be mindfull in our prayers of the peace of Ierusalem, Because of the house of the Lord our God. [...] [...]2, 6, 9. [...], [...]8. This was the prayer of the Prophet, Lord, be fauourable to Sion, for thy good pleasure, build the wals of Ierusalem. If then we would haue both the Common-wealth and our priuate wealth to florish, we must tender the good and florishing estate of the Church, we must be tender-hearted to procure the prosperous estate therof.C [...]rch [...]ommon [...]. For the Church and Common-wealth are as those twins which are said to weepe together, and to laugh together; they florish together, they fade together, they fall together. So long as pure religion and preaching of the Gospel are maintained, it cannot goe ill with the common-wealth, they are as a brazen wal, as a strong fortresse and bulwarke, as a Castle of defence, to keepe out all inuasion of enemies, and crying in our streetes. For the one addeth strength vnto the other, whilest the Common-wealth fighteth against the visible enemies of the Church by counsell and authority,August. epist. 1. poster. the Church fighteth against the inuisible enemies of the Commonwealth by praier and supplication. If then the Church be spoiled, & the publishing of the Gospel be hindred, the Commonwealth cannot long goe free, but the foundation thereof is dangerously shaken, which hath no promise to be kept in good estate, but as it is a Nurse to the Church, and a Lanterne to hold the light of the word. The like might be said of priuate families, and of particular persons, wee haue no assurance of the protection of God, & of the continuance of our estate in peace, farther then wee promote his glory, and giue entertainment to the Gospel. We see in the second booke of the Chronicles, ch. 36, 15. when the people of Israel came to this height of iniquity, to mock the messengers & misuse the seruants of God, which he sent vnto them rising early, Because he had compassion on his people and on his habitation, then he brought vpon them the King of the Caldeans, who slew their young men with the sword, in the house of their Sanctuary, & spared neither yong men nor virgins, ancient nor aged, God gaue them all into his hand. So Christ saith, Mat. 23, 37. O Ierusalem, Ierusalem, which killest the Prophets, & stonest thē that are sent vnto thee, how often would I haue gathered thy children together, as the Hen gathereth her Chickens vnder her wings, but yee would not. Now what followeth this contempt of the word, and neglect of the Gospel? Behold, your habitation shall be left vnto you desolate. To conclude therefore, let vs promote true religion, and then we shall prosper and be safe; otherwise we haue no promise of blessing.
Lastly, this doctrine of pittying the Churches Vse 3 troubles, serueth most fitly to condemne the contrary practise of those miserable and mercilesse men that are without all humanity & naturall affection, that are borne of wolues, nourished of tygers, and haue sucked y• milke of most sauage beasts, or rather the poyson of aspes and vipers, whose very bowels of mercy are the breathings out of cruelty, as the wise man speaketh:Prou 12, 10. who are so farre from pittying the miseries of others, and helping them in their distresses, that they adde to the heape of their afflictions, oppresse them with an heauier burthen, and thrust them quite downe that are ready euen to fall. This the Prophet condemneth, Psal. 69, 26, 27. This is a note of extreme hatred and malice, and yet how many are there among vs, that liue in the bosome of the Church, who make the miseries of others as a game and pastime to refresh themselues, reuiling & reproching with most bitter taunts and tearmes of infamy, such as lie vnder the crosse, as those passengers that mocked Christ hanging on the Crosse? Let all such remember the wise counsell of the wise man in sundry places of the Prouerbes, chap. 11, 8. & 24, 16, 17, 18. Where he sheweth, that howsoeuer the faithfull may fall into many aduersities, yet [Page 756] their aduersaries are not to triumph ouer thē, and tread them vnder their feet as dung of the earth, no nor shew signes of mirth & gladnes in their affliction, lest the Lord who pondreth the spirits, lay the same affliction vpon them. So then, to reioyce at the misery of another, that he may haue sorrow vpon sorrow, is the ready way to bring misery and draw Gods plagues vpon our selues: and therefore if at any time we see them sinke downe in affliction as vnder a burden, it is our parts not onely to pitty them, but to comfort and releeue them, who are commanded to raise vp the Asse of our enemy that is fallen downe, as we see in the law of Moses: Thou knowest our trouble, how our fathers went downe into Egypt. Hitherto we haue handled the strength of the reason: now let vs consider the truth of the words, which set foorth the miseries and afflictions of the Church of God.Doctrine. Many are the afflictions laid vpon the Church by the enemies thereof. From hence we learne, that the afflictions of the church are many: the troubles that it endureth at the hands of euill men are very great. True it is, the people of God are endued with the first fruites of the Spirit, and are reserued vnto a kingdome, yet if wee will liue with him, we must first die with him: if we will reigne with him, we must first suffer with him; if we will haue him wipe away all our teares in heauen, wee must first shed them on earth. This is expresly taught, Psal. 34, 19. So the Apostle Iames, chap. 1, 2. 1 Cor. 4, 9. & 2 Cor. 11, 23, 24, 25, 26. This was the estate of the whole Church of the Hebrewes described, Heb. 11, 35, 36, 37, 38. This we might farther consider in the examples of the Patriarkes, Abraham, Isaac, Iacob, Iob, Ioseph, Dauid, Ieremy, and sundry others, whose liues are a plentifull store-house to testifie this truth, that the people of God doe many times endure manifold afflictions from euill men.
The reasons are euident. First, the enemies Reason 1 of the Church know not the Father, neither Iesus Christ his Sonne. They haue nothing to stop and to stay their fury and violence, being stirred vp by their owne malice, and set on fire of hell. This is it we reade, Ioh. 16, 2, 3. They shall excommunicate you: yea, the time shall come, that whosoeuer killeth you, will thinke that hee doth God seruice: and these things will they doe, because they haue not knowne the Father nor mee. For whatsoeuer their pretence be, yet their rage against the seruants of God, proceedeth from their ignorance of God,1 Cor. 2, 8. and instigation of the diuell, who beareth all the sway in their harts. Therefore Christ saith, Reuel. 2, 10. Behold, it shall come to passe, that the diuell shall cast some of you into prison, that ye may be tried. Howsoeuer thē, they beare themselues oftentimes in hand that they do well, yet whensoeuer they take crafty counsell against the innocent, the suggestion is of the diuell: when they giue their tongues to lying and cursed speaking, they are thrust forward by the father of lies: when their hearts are inflamed with malice, the diuell is as the bellowes to blow the coales. Finally, whensoeuer they worke iniuriously against the Saints of God, hee is the master of the mischiefe, and of him in the end they shall receiue their wages.
Againe, the delight of Gods people is to Reason 2 follow goodnesse. Now so long as the diuell is in the world, and his instruments stirred vp by him that walke after the vanities of their own minde, and the corruptions of their own hart, so long they will alwayes malice and abhorre the seruants of God, wherein it seemeth to them strange, that wee run not with them into the same excesse of riot, therfore speake they euill of vs; which shall giue accounts to him that is ready to iudge the quicke and dead. 1 Pet. 4, 4, 5. The Spirit of God teacheth this from the beginning, I will put enmity betweene thee and the woman, and betweene thy seede and her seed: he shall breake thy head, and thou shalt bruise his heele. Where we see, there is and there must be alwayes a perpetuall opposition and enmity betweene beleeuers and hypocrites, betweene the godly & the vngodly. The world hateth them that are chosen out of the world, Iohn 15, 19. Thus it was in Abrahams family which was the Church of God, where he that was borne after the flesh, persecuted him that was borne after the Spirit, euen so it is now. Gal. 4, 29. Heereunto Salomon had respect when he saide, A wicked man is abhomination to the iust, and he that is vpright in his way, is abhomination to the wicked, Prou. 29, 27.
The vses now to bee considered are these. First, wee must learne heereby, that afflictions Vse 1 are not simply euill, neither shall they be able to separate vs from God, as we see, Rom. 8.35 28, 38, 39. Who shall separate vs from the loue of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakednesse, or perill, or sword, as it is written, for thy sake are we killed all day long, we are counted as sheepe for the slaughter. Neuerthelesse, in all these things, we are more then conquerers through him that loued vs. Where we see, that seeing it is the lot of the righteous to suffer persecution, he concludeth, it shall neuer be able to separate vs frō the loue of God which is in Christ Iesus our Lord. For God giueth to all those that are his, a sanctified vse of the Crosse, who disposeth all things to worke the best to them that loue God, euen to them that are called of his purpose. This is the vnspeakable mercy of God,Iob 33, 1 [...] 16, 17. that maketh not onely the Ministery of the word, the vse of the sacraments, the grace of prayer, and such like exercises of our holy religion turne to our good, but blesseth the bitter cup of the greatest afflictions that is offered vs to drinke, to be vnto vs the medicine of the soule, the triall of faith, the mortifying of corruption, the schoole house of humility, the preaching of repentance, the renouncing of the world, the taming of the flesh, and the stirring of vs vp to prayer. We may now comfortably conclude to our owne consciences with the same Apostle, I am perswaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor [Page 757] things present, nor things to come, nor height, nor depth, nor any other creature shalbe able to separate vs from the loue of God. Let vs know then there is great vse of the crosse, beeing assured, that tribulation bringeth forth patience, & patience experience, [...]om. 5, 5, 4, 5. and experience hope, and hope maketh not ashamed, because the loue of God is shed abroad in our harts by the holy Ghost, which is giuen vnto vs.
Vse 2 Secondly, we learne heereby, not to promise to our selues worldly peace & prosperity, but prepare to endure the crosse before it cometh, and know that the end of one crosse is the beginning of another, while we liue heere. We must not looke to finde heauen vpon earth, we must not dreme of the victory before we fight. We think of receiuing the prize, but we wold not run the race. We would put on the crown, but we shun the crosse, like those foolish husbandmen that would receiue the fruites of the earth, but care not for the labour. And surely the reason why we are many waies impatient vnder the crosse, & murmure vnder the mighty hand of God, is, because wee are vnprepared & vnprouided to beare any storme, or endure any triall. We must not thinke to liue at ease and pleasure, but know, that whosoeuer taketh not vp his crosse & cometh after Christ cannot be his Disciple. So Paul teacheth Timothy, Thou hast fully knowne my faith and my patience, my persecutions which came vnto me, but from them all the Lord deliuered me: yea, and all that will liue godly in Christ Iesus, shall suffer persecution. 2 Tim. 3, 10, 12. For as the head was first crowned with thornes, so the members must not looke to liue in pleasures.
Lastly, be not offended at the great afflictions Vse 3 that oftentimes we heare to befall ye faithfull, or we see to be vpon such as feare God; let vs not maruaile and wonder at it, as at some rare and strange thing, much lesse should wee start backe from our profession for the persecutions and fiery trials that come vpon the Church. Therfore the Apostle Iohn saith, Maruaile not my brethren, Iohn 4, 13. though this world hate you: nay, rather we haue cause to reioyce, that God vouchsafeth vs this honor, not only to beleeue in him, but to suffer for his Name. This made Paul say, Acts 21, 13. being entreated that hee would not go vp to Ierusalem, What do ye weeping, and breaking mine heart? For I am ready, not to be bound onely, but also to die at Ierusalem, for the Name of the Lord Iesus. Doubtlesse, if we were of the world, the world would loue his owne; but because we are chosen out of the world, therefore the world hateth vs. It is noted to the euerlasting praise of the Apostles, Acts 5, 21. Heb. 10, 33, 34. Cast not away therfore your confidence which hath great recompence of reward. God hath no need of vs to maintaine his glory, he is able to maintaine it without vs; therefore it is a great priuiledge and prerogatiue, that God calleth vs out to suffer for his Names sake. Besides, such and so great are our infirmities, that the Lord might worthily make vs suffer for our owne sins, and bring shame and confusion of faces vpon vs, according to our owne deseruings.
Now, in that he mercifully passeth ouer our faults and frailties, & couereth our transgressions, and maketh vs suffer taunts, reproches, & persecutions, for his truth and Gospel, it is a great honour and dignity whereunto he exalteth and aduanceth vs; and therefore our Sauiour saith, Blessed shall ye be when men reuile and persecute you, & say all manner of euill against you for my sake falsly, reioyce and be glad: for great is your reward in heauen. Mat. 5, 11, 12. Wherfore, let vs not shrinke backe for trouble, but reioyce in our sufferings, and praise God for our afflictions.
[Ver. 16. But when we cried vnto the Lord; he heard our voice: therefore let vs passe through thy Country. Heere we haue the third reason vsed to the Edomites, to perswade them to giue them passage, drawne from an experience of Gods helpe, who seeing their misery, and hearing their gronings, brought them out of the land of Egypt, out of the house of bondage. Now it would argue great cruelty, to forsake those and leaue them in their affliction,The strength of the reason. of whō God hath taken the protection. If then God haue helped vs, do not you deny vs helpe: but God hath helped vs, therfore deny not vs your helpe. Thus the gracious dealing of God is propounded for their imitation.
This is a forcible and effectuall reason, teaching vs this Doctrine,Doctrine. The consideratiō of Gods loue to his children, must moue vs to mercy. that the consideration of Gods loue & mercy shewed to his childrē, must moue vs to mercy. The truth hereof hath the consent and agreement of many other Scriptures. Hereunto cometh the exhortation of Moses, Deut. 10.17, 18, 19. The Lord your God is God of Gods, and the Lord of Lords, a great God, mighty, and terrible, who doth right vnto the fatherlesse and widow, & loueth the stranger, giueth him food and raiment: Loue ye therefore the stranger, for yee were strangers in the Land of Egypt. Thus the Apostle reasoneth, 1 Ioh. 4, 9, 11. God hath manifested his loue in sending his onely begotten Sonne into this world, that we might liue thorough him. Beloued, if God so loued vs, wee ought also to loue one another. Wher we see, he perswadeth to brotherly loue in respect of the experience which we haue of the free loue of God toward our selues. So our Sauiour concludes, Lu. 6, 36. Be ye therefore mercifull, as your Father also is mercifull. Hereunto cometh that which we reade in the Apostle Iohn, in another place, Hereby haue we perceiued loue, that he laid downe his life for vs, therefore wee ought also to lay downe our liues for the brethren 1 Iohn 3, 8, 16. There is nothing more effectuall to perswade brethren to vnity among themselues, thē to know they haue a gentle father that loueth them all. Nothing is able to binde faster those that are fellow-seruants in one family, to seeke the mutuall good one of another, then to consider they haue a good master, carefull of the good of them all, to giue them their portion in due season
Reason 1 The reasons are euident. First, we are bound to follow the example of God, which must be our direction and instruction. This the Apostle teacheth. Phil. 2, 5, where he exhorteth to humility and lowlinesse of minde from the example of Christ, Let the same minde be in you, that was euen in Christ Iesus. And the Apostle in the Epistle to the Hebrewes, chap. 11.32, hauing propounded the examples of the Patriarkes and Prophets, yt by faith receiued a good report, concludeth, that we must rather looke to the example of Christ, the Author & finisher of our faith, who endured the Crosse, and despised the shame for the ioy that was set before him. If thē the example of God be to be followed of vs, we must be moued to shew mercy where we see ye bountiful hand of God opened before vs.
Reason 2 Secondly, we are the children of God, wee are the seruants of God, we are the subiects of his kingdome; we must therefore seeke to be like to him, & resemble him in our obedience to his Commandements, as the Apostle Peter sheweth,1 Pet. 1.14.15.16. As obedient children fashion not your selues vnto the former lustes of your ignorance, but as he which hath called you is holy, so bee ye holy in all manner of conuersation, because it is written, Be ye holy, for I am holy. And thus saith the Lord by Malachy the Prophet, ch. 1, 6. A sonne honoreth his father, and a seruant his master: If then I be a Father, where is mine honour? If I be a Master, where is my feare? Hereunto accordeth and agreeth the exhortation of Christ, Ioh. 13, 12, 13, 14. Know ye what I haue done to you? Yee call me Master, and Lord, and ye say well, for so I am: If I then your Lord and Master, haue washed your feete, ye ought also to wash one anothers feet. For I haue giuen you an example, that ye should do euen as I haue done to you.
Vse 1 The vses. First let vs learne to acknowledge from hence this truth, that great is Gods mercy, who neuer faileth nor forsaketh those that are his. For assuredly, his mercy and compassion should neuer be propounded to vs as a rule to direct vs, and as an example to guide vs, if there were not infinite loue in him, and in our God plentifull redemption. Wherefore, we may safely conclude this principle of our faith and teach it to others, that the mercies of God are sure and certaine to his Church. This the Prophet handleth at large, Psal. 103, 8, 11, 13. The Lord is full of compassion and mercy, slowe to anger, and of great kindnesse as high as the heauen is aboue the earth, so great is his mercy toward thē that feare him: As a father hath compassion on his children, so hath the Lord compassion on them that feare him. There is no end, no measure, no limitation of his mercy & compassion. The height of it is not to be taken, the depth of it is not to be found, the length and bredth of it is not to be comprehended. It is higher then the heauens, it is deeper then the graue, it is longer then the earth, it is broader then the sea: Who is it that by searching can finde out God, Iob 11, 7, 8, 9. or search out the Almighty to his perfection? For loue, and mercy, & pitty, are not in God as they are in men. In vs, they are such graces of the Spirit of God as wee are qualified withall throug [...] his gift, they are streames flowing from his Fountaine, and as light drawne from his Candle. But in God are no qualities or accidents, he is of none, but hath his being of himselfe, & giueth being to all other things. Therefore the Apostle saith, God is loue it selfe: not onely the Fountaine and well-spring of loue,1 Iohn 4, 16. but loue it selfe. And one saith truely and properly:Bernard in de d. l g. Deo. God is not wise, but wisedome it selfe: not iust, but iustice it selfe: not pittifull, but pitty it selfe: not mercifull, but mercy it selfe: not good, but goodnesse it selfe. This is a great comfort and refreshing to vs in all afflictions, be they neuer so great, be they neuer so greeuous: there is no infirmitie and weaknesse in God, his mercy is ouer al his works, he is infinite in compassion, he can no more ceasse to bee mercifull, then ceasse to be God, and therefore it being essentiall to him, our misery can neuer exceed or counteruaile his mercy. Secondly, we must Ʋse 2 learne from hence, to loue all the creatures of God (albeit not all equally) after the example of God. We reade euery where in the Scripture, of the loue of God, louing not onely his Sonne, his Church, his Elect,Zanch den [...] dei lib. 4. [...]ap quest. 2. Acts 14, 17▪ but the rest of the world, the reprobate, and all his creatures, Giuing them raine and fruitefull seasons, filling their hearts with ioy and gladnesse. Let vs therefore first see what the loue of God is. He loueth all his creatures, euen all the works of his hands, He saw all that he had made, and loe, Gen. 1, 31. they were exceeding good. Yea, he doth good to all, in him they moue, liue, breathe, and haue their being. Notwithstanding, he loueth his elect and chosen people, ordained to eternall life, more then the rest of mankinde, whom he leaueth in their sinne, to worke out their owne confusion, as the Apostle teacheth, Iacob haue I loued, but Esau haue I hated. For touching the faithfull,Rom. 9, 14 Rom [...], 3 [...] Rom 3.2 [...] 1 Thess. 5, [...] Iohn 14, 2 [...] Math. 25, [...] he calleth them effectually, he iustifieth thē freely, he sanctifieth them throughly in soule and body; yea, as the faithfull increase in grace & the exercises of piety, so they more and more feele the loue of God toward them, as Christ speaketh, He that keepeth my Commandements, is he that loueth me, and he that loueth me, shall bee loued of my Father. Heere then we haue an example before vs for our continuall instruction to guide vs in the matter and measure of our loue. For first, the meanest of the creatures are to be loued, none of them are to be abused of vs. Hereunto tend the lawes giuē to the Iewes, not to oppresse our Cattell, not to musle the mouth of the Oxe, nor to take the dam with the young, to helpe vp the Asse sinking & falling vnder his burthen, and such like. Secondly, we must much more loue mankinde, made after the Image of God; yea euen our enemies, according to the commandement of our Lord and Master Christ, Math. 5, 44, 45. This is not a counsell, but a Commandement, charging vs to loue our enemies, seeking their good, thirsting after their saluation, ouercomming [Page 759] euill with goodnesse, heaping coales of fire vpon their head, and thereby gathering an assurance to our owne hearts that wee are the children of God. Thirdly, it belongeth to the faithfull, to loue the faithfull with an especiall loue, as children with them of the selfe same Father, & heyres with them of the same kingdome: for heereby we shall know that we are translated from death to life, [...]hn 3, 14. because wee loue the brethren. This the Apostle teacheth, Gal. 6, 10. While we haue time, let vs do good to all men, but especially vnto them that are of the houshold of faith. So that in the duties of loue, we must preferre our godly brethrē, that are Christians by profession, Saints by calling, heyres by faith, sons by adoption, partakers of the same grace with vs; yea, as we see the gifts of God more cleerly to shine, and more manifestly to multiply in them, so our loue must encrease toward them. As they goe forward or backward, encrease or decrease; as we see them zealous, or cold, or luke-warme, so must our inward loue proceed or stay, grow or slake toward them; & alwaies where God sheweth forth the abundance of his loue shed into their hearts, we must most wisely bestow our loue according to his example, which the nearer we follow, the more conformable we are to God, wherein standeth our happinesse.
Vse 3 Lastly, it reproueth such as are vnappeasable, and will neuer forgiue and forget the iniuries that are done vnto them. Assuredly, such shall finde iudgement without mercy, as shew no mercy. Who is there among vs, that doth not daily (euen with the ayre) draw in ye mercy of God. It is his mercy that we are not all consumed. If then, hauing our selues receiued so great mercy, we can returne in way of thankfulnesse, no compassion to others, we make a law against our selues, and as it were stop and shut vp the spring of grace from flowing vnto vs. [...]er 2, 13. This the Apostle Iames teacheth, There shall be iudgment mercilesse to him that sheweth no mercy, and mercy reioyceth against iudgement. It standeth vs all therefore vpon, not to rest in ye bare and naked name of the sonnes of God, but labour in the truth of the inner parts and in sincerity of our hearts to be like to him, practising the exhortatiō of the Apostle, [...]. 12, 13. As the elect of God, holy and beloued, put on tender mercy, kindnesse, humblenes of minde, meeknesse, long-suffering, forbearing one another, and forgiuing one another, &c. There is no saluation without pardon and remission of sin. Would we then haue saluation? Do we desire forgiuenesse at the hand of God? The meanes to assure vs that we haue attained it, [...] 4, 31, 32. is to put away wrath & all maliciousnesse, and to be courteous & tender-hearted one to another, forgiuing one another, if we desire to feele any true comfort to our own soules in the forgiuenesse of our owne sinnes.
When we cried vnto the Lord, he heard our voice. The truth of the former reason, [...] of [...]. setteth downe the loue of God to his people, hearing their prayers, sending his Angel, and bringing them out of Egypt. The doctrine out of these words considered in themselues, is this;Doctrine. God loueth his people. God loueth and fauoureth his owne people. Howsoeuer they be hated of the world, because they are not of the world, but are chosen out of the world, yet he setteth thē as a seale on his hart,Cant 8, 6, & 5, 2. and as a signet on his arme. Heereunto come the amiable and louely titles yt Christ giueth to his Church, calling it, & knocking vnto it, saying; Open vnto me my Sister, my Loue, my Doue, my vndefiled; for my head is full of dew, and my lockes with the drops of the night. So the Prophet expresseth his loue in the Psalme, toward his people, Albeit they were few in number, yea, Psal. 105, 12, 13, 14, 15. very few, and strangers in the Land, and walked about from Nation to Nation, from one Kingdome to another people, yet suffered he no man to do thē harm, but reproued Kings for their sakes, saying, Touch not mine annointed, and do my Prophets no harme. So Moses testifieth the same;Deu. 7, 6, 7, 8. The Lord thy God hath chosen thee to bee a precious people vnto himselfe, aboue all people that are vpon the earth. The Lord did not set his loue vpon you nor chuse you, because ye were moe in number then any people (for ye were the fewest of all people) but because the lord loued you, and would keepe the oath which hee had sworne vnto your fathers. Ioshua 24, 3. Psalm. 78, 70. Mathew 4, 18 Luke 23.43. Acts 9, 15. Thus God in great mercy brought Abraham from his Country, tooke Dauid from the sheepfolds, chose Peter and Andrew from their nets, called Mathew from the custome, conuerted the theefe vpon the crosse, and turned Paul from a persecutour to be an Apostle, beeing oftentimes found of them that sought not after him: by all which testimonies and examples it appeareth, that God doth shew himselfe good and gracious vnto his people.
The reasons are; First, because they are his Reason 1 sonnes and daughters. This is an argument of great loue, & a testimony that he will not forsake vs for euer. We are not onely the seruants and friends of God, but the sonnes of God, & the spouse of Christ. Indeed Christ is the naturall Son of God, and the eldest brother, by whom we are adopted to be the sons of God. This reason the Apostle propoundeth, 1 Iohn 3, 1. Behold, what loue the Father hath giuen to vs, that we should be called the sonnes of God; for this cause the world knoweth you not, because it knoweth not him Great is the affection of feruent loue yt parents beare toward their children; no heart of any can wel expresse it, but he that hath bin a father himselfe to feele it. Others may, well speake of it, but they are not able to comprehend it. And yet all their loue is a cold & frozen loue, yea it is no loue indeed, yea it is no better then hatred in comparison of the loue that the Father of heauen and earth beareth to his children, whose loue to vs is wonderfull passing the loue of men and women. This the Prophet teacheth, Can a woman forget her child, and not haue compassion on the sonne of her wombe, though they should forget, yet will not I forget thee. Es. 49, 15. Likewise Christ saith, Mat. 7, 9, 10. What man is there among you, which if his son aske him [Page 760] bread, would giue him a stone? Or if he aske fish, will he giue him a serpent? If ye then which are euill, can giue to your children good gifts; how much more shal your Father which is in heauen, giue good things to them that aske him?
Reason 2 Againe, he hath sent his Sonne into ye world, who came from the bosome of his Father, and tooke our nature vpon him, he endured the infirmities of our nature, the shame of the crosse, the wrath of his Father, to bring vs into his fauour. He was punished, we are pardoned: he was charged with our sinnes, we are discharged from our sinnes: he was crucified, we are acquitted: he was condemned, we are iustified. Thus the Apostle Iohn reasoneth, Heerein was the loue of God made manifest among vs, 1 Ioh. 4, 9, 10. because God sent his onely begotten Sonne into this world, that we might liue through him. Heerein is that loue, not that we loued God, but that hee loued vs, and sent his Sonne to be a reconciliation for our sins. The naturall Son of God was smitten for the vnnaturall: the onely begotten, for the adopted: the beloued, for the enemy: greater loue then this could no man shew, then to die for his enemies. But God setteth out his loue toward vs,Rom. 5, 8. seeing that while we were yet sinners, Vse 1 Christ dyed for vs. The vses follow. First, we may conclude from hence, that no creature shal be able to hurt his people. If he haue takē them into his protection, & loued them with an euerlasting loue, who shall by the hatred of thē procure their harme? If he be on our side, who shall be against vs? If he be our friend, who shall shew himselfe our enemy? What seruant feareth the face of his fellow seruant that hath the good wil of his master? Or what mā feareth the hatred of any subiect, that hath the loue of his Prince? So then, the consideration of Gods loue toward vs, assureth vs of our blessed condition, and of our safety & defence from all dangers that may surprize vs. Whosoeuer dwelleth in the secret of the most High,Psal. 91, 1, 2, 3. shal abide in the shadow of the Almighty, hee will deliuer him from the snare of the hunter, and from the noisome pestilence. This the Prophet concludes,Psal. 36.10, 11. Extend thy louing kindnesse vnto them that know thee, and thy righteousnesse vnto them that are vpright in heart: Let not the foote of pride come against me, and let not the hand of the wicked moue me. Let vs labor to haue a true feeling of the loue of God shed in our hearts by the holy Ghost, then will he couer vs vnder his wings, and we shall be sure vnder his feathers. The cause why we feare him that can kill the body, is, because we are not rooted & grounded in the loue of God.
Vse 2 Secondly, hereby we receiue another comfort to our faith; for as the wicked shall not hurt vs, so we are assured to haue our prayers heard & granted. Why? because God loueth vs as his deare children. Comes not that child with boldnesse vnto his father that loueth him in al his need? So if once we haue this perswasion setled in vs, that God will shew himselfe gracious vnto vs, we may aske in faith and not wauer, but be assured of the promise of God, that he will giue to them that aske, and open the gate of mercy to them that knocke. This Christ our Sauiour affirmeth, Verily, verily, Iohn 16, 23▪ 24, 27. I say vnto you, whatsoeuer ye shall aske the Father in my Name, he will giue it you: Aske and yee shall receiue, that your ioy may be full: for the Father himselfe loueth you, because ye haue loued me, and haue beleeued that I came from God. What greater comfort can there be then this, that God will heare our prayers? that we may vnlade al our cares and troubles into his bosome? There cannot bee a greater daunting and dismaying vnto any, then when God will not respect and regard them, though they poure out many praiers, yet he wil not heare them, as he threateneth those that will not heare his voice, speking and crying vnto them in the ministery of his word, They shall cry and not be heard. Prou. 1, 28. Zach. 7, 13. So, of all comforts that can befall vs in this life, this is one of the greatest, which cannot be taken from vs, though our mouthes should be stopped, yet we may safely lift vp our hearts and soules vnto the Lord, from whence our helpe cometh.
Thirdly, it is our duty to loue one another, Vse 3 as euery one of vs hath a blessed experience of Gods mercy & fauour toward vs, let vs deale in like measure toward our brethren. This the Apostle Iohn exhorteth vnto,1 Ioh 4, 1 [...] Heerein is that loue, not that we loued God, but that he loued vs, & sent his Sonne to be a reconciliation for our sinnes: Beloued, if God so loued vs, wee ought also to loue one another: Iohn 13, 3 [...] and 15.12 for heereby shall all men know that we are his Disciples, if we loue one another. This is my Commandement, that ye loue one another, as I haue loued you: greater loue then this hath no man, when any man bestoweth his life for his friends. Great was the loue of God toward vs, as appeareth by many circumstances & considerations. For he loued vs first, not we him;1 Iohn 4, [...] Iohn 15, 1 [...] as Christ chose his Disciples, not they him. Heereby God cō mendeth & setteth foorth his loue toward vs, that he loued vs first, and not we him.
Againe, he loued vs when we were not, whē we had not our birth or being, he chose vs to be a peculiar people vnto himselfe before the foundations of the world, as Rom. 9.Rom. 5, 12 Before the children were borne, and when they had done neither good nor euill, it was said, Iacob haue I loued.
Thirdly, he loued vs, when we were enemies vnto him, he was found of vs when we sought not after him, nay when we fled from him and rebelled against him, as Ro. 5, 6. & 10. Christ, when we were yet of no strength, at his time died for the vngodly: so as God setteth out his loue toward vs, seeing that while we were yet sinners, Christ dyed for vs.
Fourthly, he loued vs frankly and freely, without any merits or desarts of our owne,Ferus An [...] 1 Iohn 4. but of his owne meere grace and fauour onely. Our saluation is wholly of grace. We are elected according to the good pleasure of his will. Ephes. 1, [...] Wee are called with an holy calling, not according to our works, but according to his owne purpose and grace, [Page 761] 2 Tim. 1, 9. Wee are iustified freely by his grace, without the works of the Law, Rom. 3, 24, 28. We haue saluation of grace, not of our selues: It is the gift of God, not of works, lest any man should boast, Eph. 2, 8, 9. Lastly, the loue of God is so great, that he spared not his owne Sonne, but gaue him to the death, That whosoeuer beleeued in him should not perish, [...]hn 3, 16. but haue euerlasting life. If then the loue of God bee such and so great to his seruants, that he loued them first: freely, when they were not, when they were his enemies, & spared not his well-beloued Sonne for them: how great should our christian loue be one to another, to promote the good one of another, and to releeue the necessities one of another? We know the grace of our Lord Iesus Christ, that he being rich, Cor. 8, 9. for our sakes became poore, that we thorough his pouerty might be made rich: Whosoeuer therefore hath this worlds good, and seeth his brother haue neede, and shutteth vp his compassion frō him, how dwelleth the loue of God in him? Wherefore, let vs not loue in word, neither in tongue onely, as Caine, which was of that euill one, and slew his brother; Iohn 3, 17, [...], 19. but in deed and in truth; for heereby wee know that we are of the truth, and shall before him assure our hearts. It is not enough if we hurt no man, it is required of vs to do good from the hart, to feed the hungry, to cloathe the naked, to visite the sicke, and to seeke all occasions of shewing our compassion vnto them.
[Verse 17. We will not goe through the fields.] This is the fourth and last reason yeelded to ye King of Edome, to obtaine their purpose and passage through his country. Wherein the Israelites promise a peaceable marching, without doing wrong to any. As if they should say, We do not desire that our selues should be benefited,The strength [...]f the reason. and you hindered; our selues eased, and you burdened; our selues comforted, and you greeued; our selues to gaine, and you to liue by the losse: we couet no mans siluer nor gold, we gape after no mans goods, we will not take any possession of your country, wee will not enter your fields, we will not drink of your wels, we will not inuade your vineyards, we will not stay to take vp your places as our owne dwelling, we will only make a thorowfare among you, keeping the Kings high way, and not taking so much as a thread or shooe-latchet from any man to enrich our selues, hauing learned not to do that to another, which we would not haue done to our selues. So thē, the strength of the reason to mooue them to grant them free passage, standeth in propounding & laying before them their iust dealing toward them. [...]s good men [...]ea [...]e with vs, [...] must our [...]ng be to [...] them. This may teach vs, that as good men in loue and kindnes deale with vs, so must we deale with them againe: and with what measure they measure to vs, it must be measured to them againe. The Apostle describing the properties and effects of true loue, affirmeth, that It doth nothing vncomely: it seeketh not her owne things: it is not prouoked to anger: it thinketh no euill. Cor. 3, 13, 5 So our Sauiour, hauing expounded the Commandements of the second Table, compriseth the summe of them all in this, saying;Math. 7, 12. Whatsoeuer ye would that men should do to you, euen so do ye to them: for this is the Law and the Prophets. And there is good vse to bee made of this point, that we learne to be so affected to others, as we wish and desire in our hearts to haue others minded toward our selues.
Now there is no man but seeketh his owne good, and desireth to be respected when hee wanteth the helpe of others; therefore let vs doe good to other men, let vs abstaine from wrongs and iniuries, let vs hurt no man, but procure the profite and safety one of another: and euery man be a rule to himselfe of iust and vpright dealing toward his neighbours, performing that to others which we require to be done to our selues.
We will not goe through the fields, nor the vineyards, &c. We will goe vp by the high way. Hauing in the former Doctrine pointed out ye strength of the reason,The truth of the reason. let vs now proceede to consider the words themselues, by themselues, wherein we see the solemne promise the people make, to obserue the rule of charity, & law of equity, to know their owne frō other mens goods, & to medle nothing with that which belonged to others. We learne from hence, that Gods people must offer no wrong,Doctrine. Gods people must abstaine from wrongs and iniuries. nor violently intrude themselues vpon the possessions of other men. In that the Israelites shew their innocency, and harmelesse purpose, the seruants of God must learne to abstaine from all iniuries; fraud, and oppression. Hereunto cometh the commandement, Deut. 24, 17. Thou shalt not peruert the right of the stranger, nor of the fatherlesse, nor take a widowes raiment to pledge. So Zeph. 1, [...]. I will visite all those that dance vpon the threshold so proudly, which fill their masters houses with cruelty and deceit. Likewise when the souldiers demaunded of Iohn the Baptist, what they should do, he said vnto them, Do violence to no man, neither accuse any falsly, Luke 3, 14. and be content with your wages. Thus the Apostle also teacheth, shewing, that loue suffereth long, 1 Cor. 13, 4, 6. is bountifull, enuieth not, boasteth not it selfe, is not puffed vp, reioyceth not in iniquity, but reioyceth in the truth. And in another place: Let him that hath stole, steale no more, but let him rather labour, Eph. 4, 28. and worke with his hands the thing which is good, that he may haue to giue vnto him that needeth. Thus we see, this is a plaine and euident truth, that no deceit & defrauding of our brethren, whether openly or closely, whether in bargaining or out of bargaining, must be vsed among the people of God.
And no maruaile. For first, we are called to better things. It standeth not therefore with Reason 1 our profession to intrude vpon other mens substance, and to vse vniust dealing in heart or deed, being forbidden to steale or to hurt any man. This the Apostle vrgeth, 1 Thessalonians, chapter 4, verse 7. Let no man oppresse or defraud his brother in any matter, for God hath not called vs to vncleannesse, but vnto holinesse. We [Page 762] must euery one know the end of our calling; which is, that we should be holy & vnblameable before him, that hath called vs out of darknesse into his maruailous light. Therefore brethren, partakers of the heauenly vocation, let vs walke so, as we may adorne the Gospel of Christ, and beautifie our profession of the doctrine of Christ. If then any that is called a brother, or a christian, walke inordinately, and liue wickedly, if he circumuent any man, if he oppresse his brother, this must be charged vpon his person, not vpon his calling; & be imputed to the man, not to his profession, as the manner of some is, who are ready to catch the least aduantage to speake euill of the truth of God. For our calling is heauenly, and our profession is holy, it will not beare out any vniust practise.
Reason 2 Againe, God is a iust Iudge, an auenger of all wrongfull dealing betweene man & man. It is God that distributeth this worlds good, and the things of this life to whomsoeuer hee pleaseth. He is the generall Lord of the whole world, he hath the souereigne right in his own hand, and hath in most excellent wisedome distributed and disposed to euery man his seuerall portion, and no man lawfully enioyeth any thing but by the gift and giuing of God. So the [...], whosoeuer circumuenteth his brother, getteth any thing from him by fraud, & impaireth any way his wealth, crosseth Gods ordinance, inuerteth his order, and will bring in a new and another diuision of the earth thē God hath made. For whereas God hath saide, This man shall haue this portion, he shall haue this house, this horse, this land, this money; this corne, this cattell: the theefe cometh and saith, The churle shall not haue it, or hee shall not haue so much, I will part stakes with him, and so turneth vpside downe the distribution that God hath made, making himselfe wiser then God, and bringing vpon his owne head the due and deserued curse of God. For if the Lord pronounce him accursed,Deut. 27, 17. Prou. 22, 28. Deut. 19, 14. that remooueth the bounds and markes of his neighbour, of ancient time set, as the listes and limits of mens possession: how much more accursed shall he be, that changeth the bounds which God,Dan. 7, 13. the ancient of daies hath made in the world, hauing giuen the earth to the sonnes of men? Wherefore, God maintaining his owne right and office, sheweth himselfe a iust auenger of such pride and presumption, as the Apostle reasoneth, 1 Thess. 4, 6. Let no man defraud or oppresse his brother in any bargaine; for the Lord is an auenger of all such things, &c.
The vses are these. First, it teacheth vs to Ʋse 1 be content and well pleased with that estate wherein we are put and placed by the hand of God. This will be a notable meanes to keepe vs from rushing violently into the possessions of other men. Let vs not suffer our hearts and affections to ouerflow the bankes and bounds of our condition, but rather shew our thankfulnesse to God for our present estate, considering that how much or how little soeuer we haue, we haue more a great deale thē we haue deserued. Therefore the Apostle saith, I haue learned, in what state soeuer I am, therewith to bee content. Phil. 4, 11. 1 Tim. 6, 6, 7. Heb. 13, 5, 6.
Secondly, we must be carefull to giue to euery Vse 2 one his own, that we do no way oppresse the fatherlesse and the widow, neither do iniury to the stranger, lest they cry to the Lord, & he heare them, and his wrath be kindled: then saith the Lord, I will kill you with the sword, and your wiues shall be widowes, and your children fatherlesse, Exod. 22, 22, 23, 29. Againe, we must not vse false weights and deceitfull measures, to enrich our selues by the spoiles of others, Leuit. 26, 35, 36. Ye shall not do vniustly in iudgement, in line, in weight, and in measure, &c. Now, greater iniustice there cannot be, then to turne the measures of iustice to be instruments of craft and subtilty. Therefore Salomon saith, Diuers weights and diuers measures (buying with a greater, and selling with a lesse, or selling to the wise and warie [...] buyer with the greater, and to the simpler sort that trust them too farre & see not their fraud, with a lesser, thereby deceiuing others to enrich themselues) both these are such an abhominatiō to the Lord, as he wil not leaue vnpunisht.
Lastly, we are from hence instructed to restore Vse 3 that wc is wrongfully gotten, otherwise we cannot truely repent of our oppression. It is a bad practise vsed of many yt grinde the faces of the poore, as the Lyon roaring after his prey, or the wolfe in the euening which leaueth not the bones till the morrow: which do vse deuoutly to bequeath their soules to God, & presently giue their euill gotten goods to their heires; and therefore God oftentimes bloweth vpon them, so that being vnrighteously gotten they are vnthriftily wasted and consumed. The reason is, because with such goods they likewise bequeath the curse of God. It is an euill practise of seruants to conueigh from their masters, and of one man to purloine from another the substance that they haue. If such will haue God pleased with them, and heare their prayers, they must make recompence and restitution of things wrongfully taken, & vniustly deteined, as we haue shewed before at large, ch. 5. This offer did Samuel make, 1 Sam. 12, 3. Behold, here I am, beare record of me before the lord, & before his annointed: Whose Oxe haue I taken? Oy whose Asse haue I taken? Or whom haue I done wrong vnto? Or whom haue I hurt? Or of whose hand haue I receiued any bribe, to blinde mine eies therewith, and I will restore it you? The like wee see in Zaccheus, Lu. 19, 8. He stood forth in the day of his conuersion, and saide vnto ye Lord, Behold, halfe of my goods I giue to the poore, and if I haue taken from any man by forged cauillation, I restore him foure fold. The performance of this duty is the pathway to life:Ezek. 33, 15. Restore and thou shalt liue. The contrary leadeth to death: they are worse then Micah the Idolater, then Iudas the betraier of his master.Iudg. 17, 3. Math. 27, 3, Wherefore it behoueth [Page 763] al oppressors to practise the counsell of ye Prophet; [...]. 4, 24. Let my counsell be acceptable to thee, & break off thy sins by righteousnes, & thine inquities by mercy towards the poore: let there be an healing of thine error. Otherwise there is no promise of pardon, or hope of life, or assurance of mercy, if God haue made him able thereunto.
[Verse 20. Hee answered againe, Thou shalt not go through. Then Edom came out against him with much people, and with a mighty power.] We haue already handled the request of the Israelites: now let vs consider the answer of the Edomites, wherein we see they deny their petition, and withall come out with an hoast of men to stop their passage. The people of Israel spake kindly, and did no way deale iniuriously against them to prouoke them: but they answer roughly and currishly, they deale also maliciously and cruelly against them. [...]trine. [...] enemies [...] church malicious [...]cruell We see heereby as in a glasse, the nature of the enemies of the Church, they are mercilesse & malicious, destruction and calamity is in their waies, their feet are swift to shed blood, & the way, of peace they haue not knowne, Prou. 12 10.2 Kings 8, 11, 12. Thus dealt Hazael with Israel, and Pharaoh was no better before him. If all the pictures and patternes of mercilesse tyrants in the world were lost, they might all be painted to the life in the histories of these two, Exo. 1. & 2. For one of them did set their strong cities on fire, slew their yong men with the sword, dashed their infants against the stones, and rent in peeces their women with childe. The other, so enuied the growth and increase of the children of Israel, that they threw their male children (the fry and seed of the Church) into the waters. A like plot and practise against the Church, wee reade in the Booke of Ester, when Haman was exalted, and his seate set aboue all the Princes that were in the kingdome, hee sought to destroy all the Iewes, without difference of sexe or age, Ester 3, 1, 6, 13. The booke of the Lamentations is plentifull in this point, as Ch. 5, 4, 5, 10. &c.
Reason 1 The Reasons are plaine and euident, whether we respect the Church it selfe, or the enemies of the Church. Their malice exceedeth toward the Saints of God, because they follow righteousnesse, and do not follow them in all excesse of riot: so that, Whosoeuer refraineth from euill, maketh himselfe a prey, Esay 59, 15. For albeit when GOD setteth vp mercifull Princes that rule in peace and quietnes, they dare not shew ye inward malice of their hearts: yet hatred euermore boyleth and burneth within: and in the late daies of the greeuous afflictions of the Church (in the memory of many yet liuing) they shewed it to the full, striking many innocents with the sword, that deserued not to bee touched with the scabberd. They raged against yong and old, learned and vnlearned, rich and poore, men and women, children and sucklings, against the liuing & the dead. They beate them with rods, they cut out their tongues, they smote them with Halberts,Acts and Monuments of the Church. they burned their hands with torches, and their whole bodies with fire: and the poore babe breaking out of the mothers belly they cast into the fire again, as the brood of hereticks. This is the reason added by the Prophet, Psal. 38, 19, 20, where hee sheweth wherefore the seruants of God are so much maligned, not because they had holden vppe their hands to a strange god, not because they had raised any tumult,Psal. 44, 20. not because they were found in any wickednes, but because they follow goodnesse. A liuely image and picture of this persecuting Church we haue in Cain, who slew his brother: and wherefore slew he him? Because his owne workes were euill, and his Brothers good, 1 Ioh. 3, 12. And this hath bene the estate of the Church, euen from righteous Abel (whose blood cryed for vengeance) vnto this present time.
Againe, as their hearts are inflamed with Reason 2 rage and fury, so the diuell is the bellowes to blow the coales, he mooueth their minds to madnesse and mischiefe, albeit they perceiue it not. He is compared in Scripture to a Lyon, to a Dragon, to the old Serpent. Reuel. 12, 9. Iohn 8, 44. He was a murtherer from the beginning; and therefore no maruell if his instruments thirst after the shedding of blood, being no better then a wretched generation of cruell beasts. There is nothing so sweet and pleasant to the Wolfe, as to sucke the blood of the Lambes. This they haue learned of him that is the father of all mischiefe & murther. This is noted by the Apostle Iohn Reuel. 2, 10. Behold it shall come to passe, that the deuill shal cast some into Prison, that ye may be tried. For in all persecutions although the deuill bee not seene to worke and contriue the plot, yet he is the grand Captaine and cheefe agent. It was Cain that lifted vp his hand against his brother, but it was the diuel that set him on worke. It was Iudas one of ye twelue, that with a kisse betrayed his master, but it was the diuel that first Put it into his heart, Lu. 22, 3.
Here then is a great mystery and deepe secret to be considered. We thinke men to bee Actors of all mischiefe, but indeed it is the diuell in them. Ahabs false Prophets bad him go vp against Ramoth Gilead and prosper, 1 Kings 22.6, 22. but it was a false and lying spirit in the mouth of all his Prophets that inticed him and them to theyr destruction. Ananias and Sapphira sold a possession, and kept away part of the price, but it was Satan that had filled their heart, that they should lye vnto the holy Ghost, Act. 5, 2, 3. Elymas the sorcerer, withstoode the Ministers of God, and hindred the course of the Gospel, neyther embracing the faith him selfe, nor suffering them that would imbrace it, but it was because hee was an enemy of all righteousnesse, and the childe of the diuell, Act. 13 10. The Sabeans tooke away the Oxen, the Chaldeans fel vpon the Camels, the fire of God burned vp the sheep of Iob, his sons & daughters were eating and drinking in their elder [Page 764] brothers house; and loe, a vehement and violent winde smote the foure corners thereof, that it fell vpon all of them and slew them: but Satan had an Oare in this boat, he was the master workman that gaue to euery one his task, Iob 1, 12. For whosoeuer is the instrument, the diuell is the principall mouer and procurer of all euill and trouble vnto the Church of God.
Vse 1 The Vses are these. First, maruell not at all, if the Church ly vnder many great crosses and afflictions, insomuch yt the ploughers plough vpon their backes, and make long furrowes, For they haue many and mighty enemies that plot crafty counsels against them, and seeke to sucke out their heart blood, and to draw out their last breath. Many Controuersies and contentions arise in the world for things of this life, for houses, for lands, for possessions and inheritances, for slanders and trespasses, whereby many actions are brought, and many suites commenced betweene party & party, from whence much hatred and great hartburning oftentimes ensueth: but there is no hatred like to that which commeth for matters of religion, no bands of affinity or of consanguinity can tie them together, as our Sauiour teacheth, Matth. 10, 34, 35, 36. I came not to send peace into the earth, but the sword: for I am come to set a man at variance against his Father; and the daughter against the mother, and a mans enemies shall be they of his owne houshold. Yee shall be betrayed also of your parents, and of your bretheren, and kinsmen, and friends, and some of you shall they put to death, and ye shall be hated of all men for my names sake. All questions and quarrels among men for temporal and transitory things finde easie meanes of reconcilement, either the Iudge doth iudge them, or Arbitrators determine them, or friends do end them, or the parties themselues (wearied with costs and charges in suites of Law) doe grow to an agreement & composition: but the rage of the vngodly set on fire of hell is vnappeaseable; no boundes of reason, no bands of nature, no chaines of Law can tye them or tame them, whence once they haue set themselues against the truth of God.
The cause of this hurly burly, and of these persecutions is not properly in Christ, or in ye Gospel of Christ, For hee is the Prince of peace, and his Gospel is the Gospel of peace preached vnto them that were a farre off, and to them that were neere, Ephe. 2, 17. But the true cause of al these dissentions and troubles in the world, is the malice of the diuell and the hatred of yt world against Christ and against his Gospel. Here is the cause of diuision and disagreement, that the wicked man is abhomination to the iust, and he that is vpright in his way is abhomination to the wicked. Here is the right and proper cause of mortall hatred that the wicked beareth and breatheth out against the godly. Hence came the Popish Canon and conclusion,Concil Const. That faith is not to bee kept with such as they call and account Heretikes. Thus then we see, that the greatest hatred hath risen euermore from difference and diuersity in religion. This appeareth in Cain and Abel, in Isaac and Ismael, in Iacob and Esau, in the Israelites & the Egyptians, in Dauid and Saul, in Christ and the Pharisies, in Paul and the Iewes, in the heathen and Gods people, in the beleeuers & infidels. There is no fellowship betweene righteousnesse and vnrighteousnesse, 2 Cor. 6, [...]4 [...] no communion between light and darkenesse, no concord betweene Christ and Beliall: and therefore a confused mixture between the religion of Antichrist, & the Gospel of Christ hath an impossibility of any agreement.Sleid C [...] lib. 17. tou [...] ing Alph [...] and Diaz [...] This is also manifest in all histories of the Church from the beginning. These things being thus considered and thought vpon, we cānot think it strange, that the Church lyeth vnder the crosse, and groaneth vnder the heauie burthen of it. So soone as H [...]man was aduanced, by & by the Church mourned and sighed. This the wise man teacheth, Prouerb. 28, 28, and 29, 2. When the wicked rise vp, men hide themselues: but when they perish, the righteous increase. Let vs then acknowledge that the Church is subiect to many sorrowes and much affliction, as a campe besieged of enemies, as a ship tossed of the winds, as Corne ground in the mill, as a vineyard eaten with beasts, as a building beat vpon with stormes, and as a flocke dayly in danger and assaulted with Wolues, whilst the enemies clap their hands, and stamp with their feet, and reioyce in hart with all their despight against the Church of God, as the Prophet confessed, Psal. 79, 1, 2, 3, 4. O God, the Heathen are come into thine inheritance, thine holy Temple haue they defiled, and made Ierusalem an heape of stones. We are a reproach to our neighbours, euen a scorne and derision to them that are round about vs. The first vse is,2 Ioh. 3, 1 [...] that which the Apostle Iohn directly concludeth from this doctrine, hauing produced the example of Cain, who slew his own brother, gathereth this consideration from thence, Maruell not my Brethren, though this world hate you.
Secondly, we learne from hence a point of Vse 2 wisedome and godly policy, to look to our selues, that we do not rely vpon them, lest they beguile vs and betray vs. There is no truth in them, and therefore no trust is to bee giuen to them.Matth. 2, [...] Herod made a shew of loue & reuerence to Christ, he would needs loue and worship him, but his meaning was, he would come & kill him. Beware thou be not seduced and entrapped by such secret enemies which pretend piety, but vse treachery: see thou do not relie vpon them, commit not thy selfe vnto them. They cannot loue thee that doe not loue the Lord, neither can they be faithful to thee, that are vnfaithfull to God. They will close and gloze with thee, til thou be come within their danger,Gen. 4, [...] as Cain spake kindly to Abel til he was in the field, then he rose vp and slew him: or as Ioab, whose words were smoother then oyle, and softer then butter, 2 Sam. 20, 9. Art thou [Page 765] in peace my Brother? But he smote him that hee dyed, shedding the blood of battell in the dayes of peace. These men haue the voice of Iacob, but the rough hands of Esau: they haue the words of a brother, but the hearts of an enemy: they salute with a kisse, but persecute with the sword. For deceitfull amity is double enmity, and fained friendship is a double mischeefe. The Fisher baiteth his hooks when he would catch the fish:F [...]f [...]ls [...]it, vo [...]d [...] de [...]ps. the Fowler singeth sweetly, when he would deceiue the bird: the Hunter hideth his nets warily & wisely when he mindeth to take his prey. We haue oftentimes to do with such cunning Fishers & mighty Hunters. Wherefore there is great cause to looke to our selues: for when they cannot preuaile with the Lions paw, they put on the Foxes skin, and go to worke with craft and wilines. Yea, the Church of God from time to time, hath sustained greater hurt by their owne simplicity, then by the enemies cruelty: and by their owne lightnesse of beleefe, then by the sharpnesse of their sword. When they pretend the greatest curtesie, thē they intend the greatest villany. When they offer treaties of peace, leagues of marriage, and such like confederacies, then the hook is baiting, the snare is laying, the net is spreading before the eies of all yt hath wings, that they may effect their treasons and conspiracies. And this is it which one of the heads of their Church once saide, [...] ce [...]. 8. If the keyes of Peter could not preuaile, they would take vp and draw out the sword of Paul. Thus like false Prophets, and false brethren, they come in sheepes cloathing, [...]th. 7, 15. but inwardly they are rauening Wolues. It remaineth therefore, that we stand vpon our guard, and watch ouer our selues, that wee be not intrapped by their subtilties. Vpon this ground our Sauiour warneth vs to be wary, Matth. 10, 16. Behold I send you as sheepe in the midst of wolues, be therfore wise as Serpents, and innocent as Doues: where we are taught, that we must all bee armed with wisedom and simplicity against our enemies. Two needfull graces to be sought after, as in all ages; so especially in these dangerous times wherein we liue. Let vs labour to haue true policy, and true simplicity, let both these bee found in vs, that they may accompany alwaies each other, and neuer bee separated the one from the other. For policy without simplicity is deceiueable craftinesse, and simplicity without policy, is deceyued sottishnesse.
Vse 3 Lastly, it is our duty to pray earnestly vnto God, not to deliuer vs into their hands whose rage and malice knoweth no end or measure. Indeed our sinnes haue deserued this scourge, but let vs rather desire him to correct vs by his owne hand, [...] 1 [...], 23. [...] 33.14 for he is gracious and merciful, He desireth not the death of a sinner, but that hee may turne vnto him and liue. This made the people of God from time to time, rather then they would fall into the hands of cruell enemies, to bee willing and ready to receiue any punishment at Gods hand. This we see, Iudg. 10, 15. when the Israelites had forsaken the Lord and his worship, hee complaineth against them, saying; Did not I deliuer you out of the hands of the Egyptians, Ammorites, &c. yet ye haue forsaken me, and serued other Gods that ye haue chosen, let them saue you in the time of your tribulation: then they cryed in their danger, Wee haue sinned O Lord, do thou vnto vs whatsoeuer pleaseth thee, onely we pray thee to deliuer vs this day from the Ammonites. This we see yet more euidently in the example of Dauid. 2 Sam. 24, 13, 14. when in the pride and presumption of his hart he had numbred the people, after God sent him this word, and offered him the choise of famine, or sword, or pestilence, he saide: I am in a wonderfull streight, let vs now fall into the hād of the Lord, for his mercies are great, and let mee not fall into the hand of man. Who had not rather receiue punishment at his fathers hands, of whose loue he is assured, then to bee punished with the strokes of an enemy, that loueth him not, but hateth him to the death? Men are proud and cruell, fierce & ambitious: but God is full of compassion, and his mercy endureth for euer, he knoweth whereof we were made,Psal. 103.14. Psalme 78, 39 he remembreth that we are but dust, hee considereth that we are mortall, yea a winde that passeth and commeth not againe. He will not suffer vs to bee tempted aboue that wee are able to beare. Hitherto the Lord hath visited vs with his mercifull and gentle corrections, famines, sicknesses, and strange diseases. Let vs behold his gracious dealing toward vs, and profit by these fatherly admonitions; for if he should deliuer vs into the hands of barbarous and beastly enemies, we should soone discerne the difference betweene the louing chasticements of a father, and the bloody strokes of an enemy.
22 Then they departed from Kadesh, and the childrē of Israel, euen al the congregation came vnto Mount Hor.
23 And the Lord spake vnto Moses and Aaron in Mount Hor, neere the border of the land of Edom, saying:
24 Aaron shall be gathered vnto his people: for he shall not enter into the Land which I haue giuen vnto the children of Israel, because yee rebelled against my commandements at the waters of strife.
25 Take Aaron and Eleazar his sonne, and charge them to come vnto this Mount.
26 And cause Aaron to strip off his garments, and thou shalt put them vpon Eleazar his sonne: then Aaron shall be gathered vnto his Fathers, and shall dye there.
27 And Moses did as the Lord had commanded: for they went vp vnto Mount Hor in the sight of all the congregation.
28 And Moses caused Aaron to strip off his garments, and he put them vpon Eleazar his son: and Aaron dyed there in the toppe of the Mount: So Moses and Eleazar came downe from off that Mount.
[Page 766]29 And when all the Congregation saw that Aaron was dead, all the house of Israel wept for Aaron thirty dayes.
Hitherto of the Ambassage of Moses to the King of Edom: These words containe the third and last part of the Chapter, to wit, the death of Aaron after the people were remooued from the borders of the Edomites. For albeit the King did so vnkindly deny them any passage, yet Moses and the Israelites doe not oppose themselues against them, or attempt to breake through by force of Armes, & multitude of men, and dint of sword, but passe by their borders peaceably, and fetch a compasse about their land. True it is, those enuious Edomites, were worthy to perish, and to be vtterly destroyed for their inhumanity; yet because the time was not yet come wherein the Lord had prophesied and promised, that the elder should serue the yonger, Gen. 25, 23. therefore the Israelites commit vengeance to the Lord to whom it belongeth. Rom. 12, 19. Now in these verses, we see how God beginneth to execute the former threatning against Moses and Aaron. For heere wee are to consider three things. First, the death of Aaron. Secondly, the succession of his sonne. Thirdly, the mourning of the people. The father dieth, the son succeedeth, the people lamenteth the death of the high Priest. If Aaron had dyed without any prediction and foretelling of his death, all men might haue thought it had fallen out at aduentures, and ascribed it wholy to the decaying of strength, & wasting of nature: but being reuealed to Aaron himselfe, and manifested to the whole Congregation, both the time when, and the place where he should die, it appeareth that his daies were numbred, and his yeeres limited, which hee could not passe.
As then God had determined the death of Aaron, and denounced his shutting out of the land of Canaan so that sentence is heere executed vpon him,Deut. 34, 4, 5. the other concerning Moses, is reserued vnto his time appointed of God. In this place God commanded both of them what to doe, euen to ascend vp to the Mountaine, and sheweth that Aaron shall die there for his disobedience; whose garments must be pulled off, and put vpon Eleazar, lest by touching of the dead, the holy garments should be defiled. After this commandement followeth their obedience agreeable to the same, they come vp to the Mountain, Aaron is stripped; Eleazar is cloathed with them: Aaron without feare of death, or longer desire of life, or prayer for life, departeth in peace, according to the word of God, he is gathered to his Fathers, Moses and Eleazar descend from the Mountaine, Moses, Eleazar, and the people, mourne for Aaron thirty daies.
[Verse 23, 24. And the Lord spake vnto Moses and Aaron.] We see heere according to the former threatning pronounced by the mouth of God, verse 12. that Aaron cometh not into the land of Promise, but dieth in Mount Hor. We learne heereby,Doctri [...] God-thr [...] nings are [...] comp [...] that the threatnings of God are accomplished. Howsoeuer his iudgments are many times deferred, and his punnishments prolonged because hee is patient toward vs, and would haue no man to perish, but would haue all persons come vnto repentance: yet in the end all his threatnings shall be verified and fulfilled in their times and seasons. Consider this truth in our first parents,Ge. 2, 17. [...] 3, 7. God threatned them that if they did eate the forbidden fruite they should die the death: we see the effect in them, and all their posterity throughout al times and generations. Behold other threatnings of God, wee shall alwayes reade the execution after the denunciation. So when God by the Ministery of Noah a Preacher of righteousnesse,2 Peter 2 [...] had threatned to destroy the whole world, if in an hundred and twenty yeeres they repented not; wee see how he brought in the flood vpon the world of the vngodly, & swept them away from the face of the earth, which they had corrupted with their cruell and vncleane conuersation. This we see likewise taught vnto vs throughout the bookes of the holy history of Ioshua, The man is cursed before the Lord, Ioshua 6 [...] that ryseth vp and buildeth the City Iericho: he shall lay the foundation thereof in his eldest sonne, and in his yongest sonne shall he set vp the gates of it: meaning therby, that whosoeuer should attempt to builde this City he should pay for it deerely, because what time hee layeth the foundation of the wals his eldest sonne shall dye, and when hee setteth vp the gates and hath finished it, his yongest sonne shall dye. When this threatning seemed quite forgotten, and consumed with the rust of time, God doeth bring it to passe: as we see in the booke of Kings,1 Kings 1 [...] in Hiel the Betheli [...]e, according to the word of the Lord which hee spake by Ioshua, the sonne of Nun. The like we see in Zachariah, when resting in the power of nature, and the strength of his owne body, he beleeued not the Angel, be was striken dumbe, and could not speake vnto the people, Luke 1, 20. A memorable example also we haue in the streight siege of Samaria, where a Prince answered the man of God, and saide, Though the Lord would make Windowes in the heauen, could it come so to passe? 2 Kings [...] 19, 20. And hee saide, Behold thou shalt see it with thine eyes, but thou shalt not eate thereof: and so it came vnto him for the people trod vpon him in the gate, and he dyed.
The Reasons heere of are euident. For first, Reason the Nature of GOD is true and vnchangeable: Heauen and earth shall passe, but one iote or tittle of his word shall not passe, but shall bee fulfilled. This is that which is vrged afterward in this booke, Chapter 23.19.1 Sam. 1 [...] God is not as man that he should lie, nor as the son of man that he shold repent. Hath he said, and shall it not bee done? hath he spoken, and shal he not accomplish it? [Page 767] Seeing therefore God is vnchangeable, with whom is no variablenesse, or shadow of turning, hee will let none of his words fall to the ground; he is in one mind, and who can turne him? yea, he doth what his minde desireth.
Reason 2 Again, who can hinder him, or say vnto him, Why doest thou thus? No might, no power, no policy can withstand him in his workes, albeit men rebell neuer so much, and resist neuer so mightily against him. There is great power in Princes, they are able to bring mighty things to passe, and to crosse the attempts of others, yet sometimes they are crossed and resisted themselues. It is not so with the Lord our God, [...] 33. Who is in the heauens, and doth whatsoeuer he will. He hath the hearts of all, euen of Princes in his own hand, [...]b. 21, 1 as the Riuers of waters he turneth them about as pleaseth him. This made the Apostle cry out, [...] 11.33. [...]5. [...]9, 19 O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements, and his wayes past finding out! For who hath knowne the minde of the Lord? Or who was his Counsellor? Or who hath giuen him first, and he shall be recompenced? And who hath resisted his will? So then, whether wee consider the nature of God without change, or the weaknesse of man without power, wee may safely and truely conclude, that all the threatnings which haue bene pronounced and denounced by the mouth of God, shalbe verified and performed without any altering or diminishing of them.
Vse 1 Let vs apply this to our selues, and gather assuredly from hence, the wofull estate of all wicked and vngodly men. For, seeing he doth not dally with vs, or scare vs without cause, so that all his threatnings faithfully denounced, shall be vndoubtedly accomplished: how shal they escape so great condemnation as lyeth at the doore, and hangeth ouer their head? Howsoeuer therefore they put away the euill day farre from them, and liue as if God sate idle in heauen, beholding all things, but punishing nothing: knowing all hearts and thoghts, but not regarding the workes of men: saying, We haue made a couenant with death, and with hell we are at agreement: [...], 16. though a scourge run ouer and passe thorough, it shal not come at vs, for wee haue made falshood our refuge, and vnder vanity are we hid: yet hee that dwelleth in the heauen shall laugh, the Lord shall haue them in derision. For what followeth? Your couenant with death shalbe disanulled, and your agreement with hel shal not stand; when a scourge shal run ouer and passe through, then shal ye be troden down by it. This is yt which the wise man saith, Eccles. 8.11, 12, 13. Because sentence against an euil worke is not speedily executed, therefore the heart of the children of men is full, set in them to do euill. Though a sinner do euil an hundred times, and God prolongeth his dayes, yet I know that it shal be well with: them that feare the Lord, but it shall not be well with the wicked, neither shall he prolong his dayes: he shall bee like a shadow, because he feareth not before GOD. And to the same purpose the Prophet Ezekiel speaketh, Chap. 12, 22, 23, 24, 25, 26, 27, 28. where the Prophet reprooueth two sorts of persons, open deriders of Gods word, as if it should neuer be performed: and such as prolong the euill daies, as if the plagues were for many yeares, and should not come in their dayes. But God expressely and directly meeteth with them both, and bindeth them together in one bundle, declaring and making it plaine to their consciences, that when he speaketh the word it shall be done, and when hee pronounceth a decree it shall stand. Thus in all ages of the Church, sat [...]n preuaileth with the children of disobedience, and draweth more to destruction by presumption, then he is able to do by desperation. Let vs not harden our hearts thorough the deceitfulnesse of sinne,Esay 55, 6. Let vs seeke the Lord while hee may bee found, and cal vpon him while he is neere.
Secondly, let vs ground our faith in the vndoubted Vse 2 performance of those iudgements yt are yet to come: as that the Lord Iesus at the appointed time will breake the heauens, and will come to iudge the quicke and the dead, at his appearance and in his Kingdome: that the wicked shall rise againe, and stand before the barre of Gods throne. These things we see not yet accomplished; for all things continue alike from the beginning of the creation. Hēce it is, that Mockers arise which walke after their lusts, and say, Where is the promise of his coming? 2 Pet. 3, 3.4, 10. But the day of the Lord will come as a theefe in the night, in the which the heauens shall passe away with a noise, and the Elements shall melt with heate, and the earth with the workes that are therein shall be burnt vp. Yea, When they shal say, peace and safety, 1 Thess. 5, 3. then shall come vpon them sodaine destruction, as the trauaile vpon a woman with child, and they shall not escape. Thus the Prophet Malachi prophesieth: Behold, the day commeth that shall burne as an Ouen, and all the proud, Malachy 4, 1. and all the wicked doers shall be stubble, and the day that commeth shall burne them vp, and shal leaue them neither roote nor branch. Thus then we see a day of iudgement is decreed and determined, and remaineth for the appointed time, but at last it shall come, and not lye: though it tarry, wait: for it shall surely come, and not stay.
Thirdly, wee must not be dismayed when Vse 3 we see the wicked prosper and florish, spredding themselues as the greene Bay tree: for loe God hath set them in slippery places,Psal. 37, 53. and casteth them downe in the end vnto desolation; they are suddenly destroyed, & horribly consumed, as the chaffe which the winde driueth away, and as a dreame when one awaketh. This tentation hath ouertaken the children of God, and caused them oftentimes to shrinke back when they saw the prosperity of the vngodly,Psal. 73, 2, 3. Hab. 1, 4. and on the other side the troubles of the godly, & hath made them to reason within themselues of the prouidence of God. But shall not the King rule his owne kingdome? or the Master gouerne his own house as pleaseth him? And shall not we giue the Lord leaue to [Page 768] dispose of all things in heauen and earth, after the good pleasure of his owne will? Hee fatteth the wicked against the day of slaughter: he leaueth them without excuse, and maketh his blessings as a witnesse against them. Contrarywise, the children of God, although they suffer afflictions, yet afflictions to them are not euill, but try their faith, as the furnace doth the gold.Senec. de diui. prouidentia, c. 8 Let vs not deceiue our selues in iudging and esteeming of good and euill. That is good which maketh vs better, that is euil that maketh vs worse. The workes of the flesh, adultery, fornication, vncleannesse, wantonnes, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, enuy, murthers, drunkennesse, couetousnesse, and such like, are manifestly euill. These God keepeth from his deere children, and his deere children from them, that they reigne not in them.
The Israelites in Egypt liued vnder hard masters, and carried many heauy burthens, and sent vp many passionate sighes to God, with deepe grones of spirit, whilst Pharaoh and the Egyptians tooke crafty counsell together, and sported themselues in the miseries & mischiefs which they had brought vpon them. But whose condition was the more happie, let the red Sea testifie, from which the Israelits were deliuered,Exo, 14, 27, 29 in which the Egyptiās were drowned. Dauid taken from the sheepe-folds, tasted of many sorrowes, being in perils among the Amalekites, in perils in the Wildernesse, in perils of his owne Nation, in perils of his own seruants, in perils among false bretheren, and was hunted from place to place as a Partridge in the Mountaines,2 Sam. 31, 4. whilst Saul sought his life, and enioyed the pleasures and treasures of a kingdom. But whose estate was the more happy, let the end and yssue of them both determine; the one liued in glory, & ended his daies in peace, the other sheathed his sword in his owne bowels, and so dyed in despaire. The Apostle Iames willeth vs to take the Prophets for an example of suffering aduersity, and of long patience, which haue spoken in the name of the Lord: Ye haue heard of the patience of Iob, & haue knowne what end the Lord made, Iam. 5, 10, 11. for the Lord is very pittifull and mercifull.
Lazarus a poore begger, destitute of succour and friends, lying at the rich mans gate, hauing his minde as full of cares as his bodie was of sores, whilst the rich glutton was clad in purple gorgiously, and fared deliciously euery day. But whose condition was the more blessed and happy of them twaine, let this tell vs and teach vs for our instruction, that Lazarus when he died had the holy & elect Angels to attend vpon him to carry his soule into Abrahams bosome, Luk. 16, 22, 23 that is to say, into the kingdome of heauen:Matth. 8, 11. the rich man also died, & his body was buried, his soule was carried & cast into the torments of hell, Where the worme neuer dyeth, Marke 9, 44. and the fire neuer goeth out: the one vnsufferable, the other vnquenchable, both infinite. Let vs not therefore rest in beholding the present face of outward things, but possesse our soules with patience in a sweet meditation of Gods prouidence, considering that it shall in the end bee well with all them yt feare the Lord: and that howsoeuer the wicked do prosper in the world, & increase in riches, yet if we enter into the Sanctuary of God,Psal. [...]3, [...] we shal see they are set in slippery places, they are lifted vp on high, and therefore their fall shall be more fearefull, seeing all the threatnings of God must without faile fasten vpon them.
Lastly, seeing the menaces and threatnings Vse 4 of God must bee performed, this serueth also to assure vs that the gracious promises of God made in mercy to his people, shall in truth and righteousnesse bee accomplished. The Lord that is alwaies the same, as hee is true in his threatnings to the vngodly, so wil he be found true in his promises toward the godly. For, seeing no part of his word shall passe away, & that he will not falsifie his trueth, Psal 89 [...] nor alter the thing that is gone out of his mouth, one part serueth to confirme another; his threatnings are ratified by the assurance of his promises, and his promises are established to bee surer then the heauens by the assurāce of his threatnings. So then, let vs learne to depend vpon God, & to trust in him, knowing,2 Cor. 1 that all his promises are yea and Amen, vnto the glory of his name. Let vs rest in him for the pardon of our sinnes, for the hearing of our prayers, for the feeding of our bellies, for the resurrection of our bodies, for the inheritance of euerlasting life, hauing a strong assurance of faith, that the Lord is iust and true in all his promises. This is a notable comfort and consolation to all the childrē of God, to cause vs to set our hope in him, hauing a patient and constant expectation of all things that by faith we haue beleeued, saying with the Apostle, 1 Tim. 1, 12. For this cause I also suffer these things, but I am not ashamed: for I know whom I haue beleeued, and I am perswaded that he is able to keepe that which I haue committed to him against that day.
[Verse 25, 26. Take Aaron and Eleazar his sonne, and cause Aaron to strip off his Garments, and thou shalt put them vpon his sonne.] Heere is deliuered, how Aaron yet liuing, his sonne is inuested and installed into his Office with the ceremonies and solemnities thereunto appertaining, at the appointment of God, to shew the continuance of the Priesthoode, & to take away al occasions of dissentions from the people. Thus we see the good estate of ye Church is prouided for by Moses before Aaron dyed,Doctr [...] The Ch [...] must be in good after co [...] parture. and went the way of all flesh. The Doctrine hence is, that the good of the Church must be regarded of vs, to leaue it in good case after our death and departure. I say, it is a principall duty required of vs, when wee must leaue the worlde, to prouide for the continuance of the Church and truth of God, that it may flourish after vs, and not dye with vs, or bee buried in [Page 769] the earth for euer. This appeareth by the Apostle Peter, I will endeuour alwaies, that yee also may be able to haue remembrance of these things after my departure. 2 Pet. 1, 15. Heereunto accordeth the care of the Apostle Paul writing to Timothy, Watch thou in all things: suffer aduersity; do the worke of an Euangelist; cause thy Ministery to be throughly liked of, for I am now ready to be offered, and the time of my departing is at hand, 2 Tim. 4, 5, 6. This we see many waies in Moses, who would not leaue the people without a guide, as sheepe without a Shepheard, and therefore praied for a fit Gouernor, Let the Lord God of the spirits of all flesh appoint a man ouer the Congregation, [...]b. 27, 16, who may goe in and out before them. And therefore it is said, Deut. 34, 9. that Ioshua the sonne of Nun was full of the spirit of wisedome, For Moses had put his hands vpon him, and the children of Israel were obedient vnto him, and did as the Lord had commanded Moses. [...]ro. 2 [...], 9. Likewise Dauid at the point of death exhorteth the Officers of his kingdom, and Salomon his sonne which was to sit vpon his Throne, to know the God of his fathers, and to serue him with a perfect heart, & with a willing minde, assuring him, that if he seeke him, he will be found; and threatning him if he forsake him, yt God will cast him off for euer. Reason 1 And great reason it is, wee should haue this care and consideration of the good & beauty of the Church. For the Church is our Mother, who hath conceiued and brought vs forth to liue a spirituall life to God, wee haue sucked her breasts, and through her we haue here begun our heauen & happinesse. What vnkindnesse and vnthankfulnesse were this to leaue her destitute, who hath trauailed in paine of vs vntill Christ be formed in vs, and to withdraw all duty and endeuor from her touching her condition to come? Were it not a note of an vnnaturall, a lewd, a shamefull childe, to forsake his owne mother who bare him in her wombe, nourished him with her brests, dandled him in her lap, refused no base seruice for his good, cared for him whē he could not care for himselfe, in whose eyes he was tender and deare; were it not (I say) a note of great infamy to leaue her in misery, or as a prey to the enemy? [...] 19, 16, 27. We see the Lord Iesus Christ being on the Crosse, prouided for his Mother, & committed her to the care of the Disciple whō he loued. In like manner the Apostle requireth this duty, [...] 5, [...], 16 If any faithfull man, or faithfull womā, haue widowes, let them minister vnto them: And if there be any that prouideth not for his owne, hee denieth the faith, and is worse then an Infidell. Whosoeuer therefore hath beene brought vp in the bosome of the Church, begotten by the immortall seed of the word, nourished at the Table of Christ, and taught to looke for an eternall inheritance in the heauens, can neuer assure himselfe to bee the true childe of his mother, but rather a base and bastardly brood vnlesse he shew it by the continuall care hee hath of the safegard and protection of the Church,Gal. 4, 2. which is the mother of all the faithfull.
Besides, greeuous and greedy wolues enter Reason 2 vpon the labours of faithfull and painfull Pastours, to make hauock of the Church, and to seduce the people of God. For Satan is neuer idle, though neuer well occupied, and as a reuerent father once said,Latimer. he is the most diligent Bishop in his Diocesse: he neuer resteth, but alwaies compasseth the earth too and fro, Iob 2, 2. and walketh therein: He hath his instruments which he setteth on worke, that poison the church with the leauen of false doctrine, and sowe ye Lords field with the Darnell of their diuellish deuices. Therefore the Apostle exhorting the Elders of Ephesus, Acts 20, 28, 29, 30 saith, Take heed to your selues, and to all the flocke, wher of the Holy Ghost hath made you Ouerseers, to feede the Church of God which he hath purchased with his owne blood: for I know this, that after my departure shall greeuous wolues enter in among you, not sparing the flocke. Moreouer of your selues shall men arise, speaking peruerse things, to draw Disciples after them.
Now it remaineth to see the vses heereof Vse 1 First, we learne from hence, the con [...]inuance of the Church vpon the earth, and the perpetuall remaining of it, so long as the earth endureth, and so long as the Sun abideth a faithfull witnesse in the heauens. Though it bee sometimes driuen from place to place, and abideth not in one stay and state, like ye Moone that sometimes shineth in the full,Aug epist. 48. sometimes in the wane, and sometimes in the eclipse,Reuel. 12, 6. as the woman constrained to flie into the wildernesse, where she hath a place prepared of God, that they should feed her there: and as the reigne of Ahab, when Elias thought himselfe left alone, as a Sparrow vpon an house top:1 King. 19, 10. Psal. 102, 7. yet there alwayes hath beene a Church from the beginning, and euer shall bee a Church to the end, from Adam the first, to the last man that shall stand vpon the earth. This the Prophet teacheth, Psal. 72, 5. & 102, 26, 27, 28. Let the enemies fret and storme, let them rage & roare neuer so much, they labour in the fire, and sweate in vaine, they shall perish & fall down; but the Lord that is able of stones to raise vp Children vnto Abraham, holdeth vp ye heads of his people that they stand as an house built vpon the Rocke; the raine falleth, the floud cometh, the winde bloweth and beateth vpon that house, yet it abideth firmely and falleth not, for it is grounded on the Rocke, Math. 7, 24, 25, like the bush that burned with fire, but was not consumed. Exod. 3, [...].
Secondly, seeing our care must be, that the Vse 2 truth of God may liue when we are dead, and remaine after our departure: It is the duty of all the Ministers of God to preach the word of God in season and out of season, 2 Tim. chap. 4, verse 2, 3, to be instant in reproouing, rebuking, exhorting, with all long-suffering and doctrine: yea, to do these things with all their power, seeing there is neyther work nor [Page 770] wisedome in the graue whither they go. For (alas) how shall they minde the future good of the Church after their death, that mean not the present good of the Church in their life? Wherefore, let vs take all occasions & opportunities to promote the Gospell,Act. 20, 27, 28 Let vs keepe backe nothing that is profitable, but reueale to the people the whole counsell of God, knowing that they are redeemed by the blood of Christ, and we are put in trust after a sort with the price therof. We haue a great account to make in that day, in ye great day of the Lord; let vs therefore stirre vp our selues to feede the flocke of God that dependeth vpon vs. And surely, the cause of the ruine and desolation of many Churches, is the negligence and idlenesse of the Pastors thereof,Mat. 13, 24, 25 For while the Husbandmen sleepe, the Enemie soweth tares among the wheate. From hence it commeth, that the people liue in ignorance, lye in open sins, and are carried away with euery blast of false doctrine, whithersoeuer false Teachers will carry and conduct them. This the Prophet Esay expresseth, Chap. 56, 9, 10, 11, 12. All ye beasts of the field come to deuour euen all the beasts of the Forrest: their watchmen are all blinde, they haue no knowledge, they are all dumbe dogs, they cannot barke: they lye and sleepe, and delight in sleeping: and these greedy dogs can neuer haue enough, and these sheepheards cannot vnderstand, for they all looke to their owne way, euery one for his aduantage, and for his owne purpose. Where hee teacheth, that the people are ready, and ly open to be seduced by Atheists, by Papists, by Libertines, by Familists, by Anabaptists, by Brownists, wher there are blind guides, and idol sheepheards, euil beasts, and slow bellies, that feede themselues, but feede not the flocke. And hee noteth foure monstrous vices and capitall sinnes that poisoned the Church. First, albeit they were appointed watchmen, yet they were blind, & their iudgment corrupted. They were made Seers, and yet did not see; Lights, and yet were in darknesse;1 Sam. 9, 9. Teachers, and yet were vnlearned; Instructers of others, and yet wanted knowledg themselues.Matth. 6, 23. If then the light be darkenesse, how great is that darknes? Secondly, they were sluggish and slothfull dogs, they cannot for drowsinesse and lazinesse open their eyes to see, or their mouths to bark. And when they are called vpon and spoken vnto, saying, How long wilt thou sleepe, O sluggard? When wilt thou arise out of thy sleepe? They answer, Yet a little sleepe, a little slumber, a little folding of the hands to sleep. Prou. 6, 9, 10. Thirdly, they are greedy of their owne gaine, couetous, and giuen to filthy lucre, being carried away by the deceite of Balaams wages. Lastly, they are giuen to belly-cheere and all riot, Iude v. 12. They follow their pleasures and pampering of their bellies, making them the god whom they serue, and do not serue the Lord Iesus. The Apostle said, I seeke not yours, but you, 2 Cor. 12, 14. but these might say otherwise of themselues, I seeke not you, but yours. And are not such Pastors to be found among vs, that through couetousnesse & Epicurisme regard not the duties of their calling? They ioyne liuing to liuing, as those that ioyned house to house: they liue at pleasure, they eate, they drinke, they feast, they say,Esay 56, 12. Come I will bring wine, and we will fill our selues with strōg drinke, and to morrow shall be as this day, & much more abundant. Heereby they are made vnfit & vnable to do the duties of their Calling: so as like crammed dogs they lye bathing and beaking themselues by the fire: and though neuer so much harme be done in Gods churcn, they cannot be made to awake and bark in any season to warne the people, and to fray away the Wolfe. But if any goe about to raise and to rouze them vp out of their sleep, they disquiet their consciences too much, and trouble their patience so, that they are ready to gnar, yea they begin to snap and snatch at him with their teeth. So that the best way is to follow the counsell of our Sauiour which he gaue cō cerning the Pharisies, Mat. 15, 14. Let them alone, they be the blinde leaders of the blinde: and if the blinde leade the blinde, both shall fall into the ditch. Seeing then, such as teach not the people ouer whom the holy Ghost hath made thē Ouerseers, can neuer soundly desire the aftergood of them: it behoueth such to labor with all their strength, to builde vp the people in knowledge, faith, and obedience, that so God may haue a people to serue him after their departure.
Lastly, it standeth euery one vpon that hath Vse 3 the gouernement of others, whether it bee in the Church or in the Common-wealth, or in the priuate Family, to looke to their charges, that by their godly care and holy endeauour, God may be worshipped & serued after their departure. This is to bee considered of Magistrates, Ministers, and Gouernours of houses. The Magistrate ruling in the Commonwealth (whether it bee the King as the superiour, or whether it be other Gouernours, as they yt are sent of him for the punishment of euill doers, and for the praise of them that doe well) must prouide to the vtmost of his power for ye godly and peaceable estate of the kingdom, or incorporation where hee remaines, by maintaining the Ministery, by promoting Religion, and by executing Iustice. This Moses did (as we saw before Deut. 31, 2, 6, 7, 8) he assembled the people, he signified his departure, hee encouraged them against their enemies, & took order for their welfare after his death, by appointing Ioshua to succeede him, and to bring the people into the land which the Lord had sworne vnto their Fathers. Thus Ioshua dealt,Ioshua 23, [...] walking in the steps of Moses his master, hee giueth the people charge to worship the true God, to sticke fast vnto him with full purpose of heart, to loue him, to fear him, to serue him in vprightnesse and in truth, and to put away the gods which their fathers serued beyond the Riuer. Thus did Dauid set his son vpon his throne before he dyed, 1 Kings 2.2, 3. and [Page 771] gaue him a great charge to maintain that Religion which he had established. The dutie of all Ministers when they are dying and departing this life, is, to prouide as carefully as they can, that the good worke begun by them, may be furthered by their successors, and that the trueth which they haue planted may not bee supplanted & pulled vp by the rootes by such as shal enter into their labors. It is not enough for them to labour in their own persons while they liue, but to endeuour that others may succeed them in piety as well as in place, & in diligence, as well as in office. Thus dealt Christ our Sauior in calling his Apostles: thus dealt the Apostle in ordaining elders in euery City, [...] 1, 5. and appointing Pastors and Teachers in seuerall places so soone as they had gained them to the faith. Lastly, it is the dutie of all Fathers and masters of families to prouide for the soules and saluation of all such as are vnder their iurisdiction and gouernment; euen of such as are the meanest and lowest in the house, to charge them to know the true God, and to serue him in the simplicity and sincerity of their hearts. This wee must do in health, this we must do in sicknesse, this we must doe in death: and so wee shall glorifie God liuing and dying. Thus did Abraham teach his children and seruants, and for this is he commended of God, Gen. 18, 19. I know Abraham my seruant, that hee will command his sonnes and his houshold after him, that they keepe the vvay of the Lord to do righteousnesse and iudgment. Thus said Iacob when he dyed, Gen. 49, 1, 2. & this must all of vs be carefull to practise, if we will bee the children of faithful Abraham, to speake of the lawes of God in our houses, [...] 11, 13. whē we walk by the way, when we lye downe and when we rise vp.
[Verse 27, 28. And Moses did as the Lord had commanded, he caused Aaron to strippe off his garments, and he put them vpon Eleazar his son.] Wee see the obedience of Moses to the Commandement of God; for Aaron pulled off his Priestly robes, and they are put vpon Eleazar, to whom lineally the Priesthood did descend: whereby we see that there was a personal succession belonging to the Priesthood from father to son, & from one man to another. Hereby we learne, [...]rine. [...] Leuitical [...] from [...]. that the Priesthood vnder the law passed from one to another. The Priesthood begunne in Aaron, and continued in his line, rested not in one man, but continued by succession from age to age. This we see euidently proued throughout the old testament: for as they were cut off by death, so others arose in their rooms that serued at the Altar. As Eleazar succeeded Aaron so did Phinchas succeed Eleazar, [...] 6, [...]0 & so the Priesthood proceeded from father to son, and from one generation to another, [...] [...], 16. as appeareth in the genealogies of the Priests. This the Apostle to the Hebrewes plentifully prooueth, [...] 23. Many among them were made Priests, because they were not suffered to endure by reason of death; declaring yt the Priestes after the order of Aaron, succeeded each other, and confirming it by the reason & cause thereof, because the Leuiticall Priests were taken away by death, and could not endure for euer.
This then we must hold to be one reason forcible and powerfull, to prooue the continued Reason 1 succession of the Priesthood of Leui from father to son, because they were cut off by death and so not suffered alwayes to execute theyr Priesthood. Seeing therfore these Priests were mortall, there must be a succession from one to another. This is that reason which was remē bred before out of Heb. 7, 23. shewing that they had many Priests, because they were all subiect to mortality, and could not continue through necessity of death.
Secondly, the promise of God made vnto Aaron and to his posterity must be accomplished Reason 2 and performed. Hee consecrated Aaron and his sons, and made a couenant with them, not with Aaron alone, not with his children alone, but with their posterity,Exod. 28, 1. hee established it as a testimony in Iacob, and as a law in Israel, that their posterity might know it, and the children which should be born of them shold stand vp and minister before the Lord, in the beautiful garments and glorious robes of the Priests, Exod. 28, 2. Therefore the Lord saide by Moses, Exod, 29, 29, 30. Num. 3, 10. & 18, 7. The holy garments which appertaine to Aaron, shall be his sonnes after him, to be annointed therein, and to be consecrate therein. That son that shall be Priest in his stead, shall put them on seuen dayes, when he commeth into the Tabernacle of the Congregation, to minister in the holy place. So God made his couenant of peace with Phinehas the son of Eleazar, the son of Aaron, Nu. 25, 12, 13 & confirmed the Priests office to him & his seed after him; because in the zeale of his Spirit hee had turned away the wrath of the Lord from ye Children of Israel.
This teacheth vs first of all the imperfection Vse 1 and insufficiency of it, both of the Priestes themselues, and of the Priesthood it selfe. It pointed out a better Priest, and a better priesthood, and directed them to rest not in it, but in some other. So the Apostle, Heb. 7, 11, 12. declareth, that the Leuiticall Priesthood was vnperfect, because another Priest is promised a long time after, according to the order of Melchizedek: If any perfection had beene by the Priesthood of the Leuites, what needed it furthermore that another Priest should arise after the order of Melchizedek, and not to bee called after the order of Aaron? &c. Where we see, he sheweth to what purpose there must bee a Priest after another rule and fashion; not after the order of Aaron, euen because perfection is not in the Priehhood of the Leuites, nor vnder the Law which was established vnder it: so that wee must acknowledge it hath an end, forasmuch as with the ceremoniall law, the ceremoniall Priesthood was cancelled and abolished.
Vse 2 Secondly, from hence we learne to acknowledge a difference betweene the Priesthood of Christ, and the Priesthood of the Leuites. This standeth in diuers points and circumstā ces, as the same Authour of the Epistle to the Hebrewes, euidently declareth. The Priesthood of Christ is eternall, as the Prophet declared long before,Heb. 7, 17. Thou art a Priest for euer after the order of Melchizedek: he was made with an oath by him that saide vnto him, The Lord hath sworne and wil not repent. But the Priests of Aarons order were mortall,Heb. 7, 20, 21. not eternall; they were made by the word of God, but without an oath.Heb. 7, 26. Besides, our great high Priest Christ Iesus, holye, harmelesse, vndefiled, separate from sinners, and made higher then the Heauens, hath aAparabaton. Heb. 7, 24. Priesthood which cannot passe from one to another: wherefore he is able perfectly to saue them that come vnto God by him, seeing hee euer liueth to make intercession for them who by his own blood entred in once into the holy place,Heb 9.11, 14. and obtained eternall redemption for vs, purging our Conscience from dead workes to serue the liuing God;Hebru. 10, 4. for it is vnpossible that the blood of buls & Goats shold take away sinnes. Thus we see, that the Priesthood of Christ can haue no succession, inasmuch as being once performed, it hath no imperfection: and whereas the Iews in the time of the law had Aaron and his posterity, which were but mortall and miserable men, we haue Christ the immortall and blessed God, who liueth for euer, to be our euerlasting Priest.
Vse 3 Lastly we learne, that seeing the Leuiticall Priesthood passed from one to another, so as by death they were not alwaies suffred to exercise and execute their Priesthood: we see, I say, that the Church of Rome bringing in againe such a Priesthood & such Priests as are cut off by death, do renue the Leuitical priesthood, and labour to raise it out of the graue, wc hath long ago bene buried with honor. For this is common to them both, to end their daies and leaue their Priesthood to others: so yt the Dart which the Apostle casteth against the Leuiticall Priesthood, pierceth and perisheth the very heart of the Popish priesthood, when he saith and proueth, that there can bee no other Priests but Christ vnder the new Testament,Heb. 7, 23, 24. because he continueth for euer, considering that the multitude of Priests, and succession of them one after another, ariseth from the imperfection and insufficiency of the Priests, which were continually by death taken away. If then the vpstart Priests of the Sinagogue of Rome will bee Priests properly, they cannot be Priests after the order of Melchizedek (as they wretchedly and blasphemously claime themselues to bee) who was both King and Priest;Heb 7, 5. neither cā they be successors of Christ, forasmuch as hee hath none to succeede him. For if ye Iews might not continue to offer their sacrifices and oblations after the sacrifice of Christ was once offered, because it was perfect and all-sufficient, yea the consummation of all that went before; it followeth, that the Popish sacrifice (being an addition vnto that which is perfect) as a rotten and ragged patch to a new garment, cannot stand, but is to bee throwne downe and abolished like an abhominable idoll.
[Verse 29. All the house of Israel wept for Aaron thirty daies, when the Congregation saw that Aaron was dead.] The last point obserued in this chapter, is the affection of the people, after the death of Aaron one of the chiefe pillars and protectors of the Church, and of true Religion among the Israelites. They mourne for him, not a day, or a weeke, but a whole month, to declare what a sensible feeling they had of the incomparable losse of the Church. We learne hereby, that when the chiefe members, stayes, props,Doctrin [...] When the cheefest p [...] of the C [...] be takē a [...] the rest a [...] bee gree [...] 1 Thess. 4, [...] and pillars of the church be taken away, the rest of the parts are to be hū bled and touched to the quicke for the same. True it is, a measure in mourning and lamentation is to be vsed, that wee bee not sorry as men without hope: yet by this example wee see it is lawfull to mourne for the dead, & the greater losse the Church hath receyued, the greater lamentation and greefe ought to bee expressed.
This is euident by the practise of Gods seruants in all ages of the Church, proportioning their sorrow according to the greatnesse of their losse. We see Ge. 50, 1, 10, 11. when God called Iacob to himselfe out of this worlde, a Father of the Church (and a great light that shined not onely within the dores of his owne family, but in the darknesse of Egypt) hee was greatly and exceedingly lamented for ye space of seuenty dayes: so that the Canaanites said, This is a great mourning vnto the Egyptians. So when Moses the seruant of the Lord died (like vnto whom there arose not a Prophet in Israel) vnto whom GOD spake not by vision or dreame, but face to face as a man talketh with his friend, Deut. 34, 8. the children of Israel mourned for him thirty dayes, whom hee had guided with a fatherly care many yeeres. So when Samuel, another principall pillar of the house of God dyed, 1 Sam, 25, 1. All Israel assembled, and mourned for him, and buried him in his own house at Ramah. When God took away good King Iosiah, like to whom there was no King before him that turned to the Lord with all his heart, and with all his soule,2 King. 2 [...] and with al his might, according to all the law of Moses, who bowed neither to the right hand, nor to the left, who remembred his Creator in the dayes of his youth, and honoured God with the first fruites of his life; all Iudah and Ierusalem mourned for him, 2 Chron. 35, 23, 24. yea Ieremy lamented Iosiah, and al the singing men and singing women mourned for him in their lamentations, and made the same for an ordinance to Israel & behold they be written in the Lamentations. But touching Iehoiakim ye son of Iosia, who degenerated from his father, & walked not in [Page 773] his wayes, [...]. 22, 1 [...].19. it is said, They shall not lament him; saying; Ah my Brother, or ah my Sister: neyther shall they mourne for him, saying, Ah Lord, or ah his glory: he shall be buried as an Asse is buryed, euen drawne and cast forth without the gates of Ierusalem. The like comparison wee see in the new Testament, when as Stephen was stoned, a faithfull witnesse of Christ, a worthy member of the Church, and a constant defender of the faith, [...] 8, 2. certaine men carried him to be buried, and made great lamentation for him. But when Ananias and Sapphira filled with Sathan, keeping away part of the price of their possession, tempting the Spirit, and lying vnto God, fell downe and gaue vp the ghost, [...] 5, 5, 10. young men arose, tooke them vp, and buried them, but no mention of any teares or lamentatiō, much lesse of any great lamentation made for them. God swept them away as dung from ye earth for their hypocrisie; but the Church lamented not the death of these wicked persons. So then to omit many other examples that might bee alledged, we see, that howsoeuer men may be mourned for in a natural affection & compassion by their friends and kinsfolks, yet chiefly and principally we are to bewaile the losse of the church, whē such are taken away as might do good seruice to God and his people.
Reason 1 This truth appeareth by good force of reason. First, the Ministers are as the Chariots & horsemen of Israel in their Ministery, that is, the strength and defence of the Church and Commonwealth. Therfore Elisha seeing Eliah taken vp by a whirlewinde into heauen, cryed out,Kings [...], 12. My father, my father, the Chariot of Israel, & the horsemen thereof. And as Elisha said of Eliah, so did Ioash the King of Israel of Elisha. For being sicke of his sicknesse whereof hee dyed, the King came downe vnto him,King. 13, 14. and wept vpon his face, and said, O my father, my father, the Chariot of Israel, and the horsemen of the same. Thus spake the King himselfe to the Prophet, and these honorable Titles he gaue vnto him. And no maruell. For they fight and bend their forces against swearing, blasphemy, contempt of Gods word, prophaning of his Sabbaths, whoredome, drunkennesse, idlenesse, couetousnesse, and such like, as lay vs open to the wrath of God. These and such like sinnes are they that weaken the land, and lay it naked to the inuasion of enemies, [...] 32, 25. as appeareth, Exo. 32, 25. Moses saw that by their idolatry the people were naked, for Aaron had made them naked vnto shame among their enemies. We do oftentimes feare enemies, and inuasion by enimies: but wee feare not that which bringeth in the enemies, and openeth them a free passage to spoile and destroy without compassion, to wit, sinne. So long as wee walke with our God, and are reconciled vnto him, we are vnder Gods protection, and hee is a Buckler round about vs, [...] 3, 3. we are in league with the stones of the streete, and the beasts of the field. For if God he on our side, who shall be against vs? Rom. 8, 31. If then the Ministery of the word be as a brazen wall, and the Ministers thereof stand in the breach betweene the liuing & the dead to turne away the wrath of GOD, when his iudgements runne through the Land,Nu. 16, 47, 48 Psal. 106, 23 there is great cause to bee humbled, when God pulleth from the Church and Commonwealth, so great posts and pillars that helpe to hold them vp.
Againe, it is a signe of Gods wrath & heauie Reason 2 displeasure, and a fore-runner of a farther iudgement. When God tooke away the good and godly King Iosiah, a nursing father of the Church, that reformed religion in his young and tender yeres, sought vnto the Lord,2 Kings 21, 19 hūmbled himselfe before him, and wept when hee heard the threatnings denounced against the land: he spared not Ierusalem and the inhabitants thereof long after. If there be a good Pastor in the church, if a good Prince in the land, if a good Magistrate in town or city, if a good Master in a family, and God take him away, ther is cause to lift vp our voice by mourning, weeping, and great lamentation: this being a token of Gods displeasure, & a sign of taking his former mercies from vs: so that the seeing and feeling of Gods wrath in bereauing vs of such as might do good along time publikely or priuately, ought to be no smal greefe to vs. The prophet teacheth, that when God hath any vengeance ready to be poured vpon a people, hee taketh away the righteous from the plague, as he did Lot out of Sodome, saying; The righteous perisheth, Esay 57, 1. and no man considereth it in heart: and merciful men are taken away from the euill to come. Therefore when God taketh excellent and principall members from the rest of ye body, it is as a threatning alwaies to those that are left behind, and an euident testimonie to them, that they are vnworthy of their company and presence, as the Apostle declareth, That the world was not woorthy of those faithfull men that shined as lights in the midst of a froward & crooked generation. Heb. 11, 38. So then, it is a right mourning and wel ordered greefe, when we lament the taking away of good men, endued with the graces of the Spirit, which haue liued in the feare of God, and done notable seruice in the Church or Commonwealth.
Let vs apply this point to our instruction & Vse 1 edification. First, it serueth to condemne the Stoicall senslesnesse and blockishnesse of such as take it to be a part of manhood & courage, to be affected with nothing, to be greeued at nothing. It is lawfull to mourne for the dead: so did Abraham the Father of the faithfull for Sara: Genesis 23, 2. nay, so did Christ the head of the church in whom was no sinne,1 Peter [...], 22. neyther guile found in his mouth, mourne for Lazarus. 1 Thess 4, 13. These lamented the dead, but not the state of the deade, which they knew to bee most comfortable to all the faithfull, as the Apostle teacheth, Reu. 14.13. Blessed are they that dy in the Lord, for they rest from their labors and their works follow them. In regard wherof,Reuel. 14, 13. Paul warneth the Thessalonians concerning them that are asleepe, that [Page 774] they sorrow not euen as they which haue no hope.1 Thess. 4, 13. True it is, we cannot so renounce or reforme our affections, but that there wil be alwaies somewhat worthy of blame and fault in vs, in our mirth and mourning, in our loue and hatred, in our hope and feare, in our anger, and such like passions: and we finde it the hardest thing in the world to keep the mean between excesse and defect, betweene too much & too little: yet it is absurd to dreame of such a kind of dulnesse and stupidity as ouer-turneth humane nature, and cannot be found in flesh and blood, yea standeth not with the condition of mankinde, as he was created, or as he became corrupted. For so long as man remaineth in this life, he cannot bee voide of affections and perturbations, or bee senslesse like stockes or stones: albeit wise men are to moderate their passions, that Reason remaine mistresse of the soule, as it were the gouernor of the house.
Wherefore, wee must know that Christian Religion doth not abolish naturall affections, or pull them vp by the roots, but onely doeth moderate them and keepe them, that they ouer flow not the bankes, and doth bring them in subiection vnto the will of God. So the Apostle (as wee heard before) did not forbid the Church to sorrow for the dead, but putteth as it were a bridle into their hands, & only restraineth immoderate sorrow. Againe, he doth not absolutely condemne and reproue al anger and indignation conceiued in the heart, but represseth the excesse & abundance thereof,Ephes. 4, 25. as a wise Physitian that seeketh to purge the ouer-flowing of choller. And in another place, hee doth not condemne weeping in aduersity, or reioycing in prosperity, but hee requireth that they which weepe, 1 Cor. 7, 30. bee as though they wept not, and they that reioyce as though they reioyced not: and they that vse this world, as though they vsed it not. Furthermore, Christ our Sauiour doeth not forbid the louing of Father and Mother, of wife and children, of brethren and sisters, as that which standeth with the law of God and man; but onely ordereth it aright, & bringeth it into his compasse, saying, Hee that loueth father or mother more then mee, Matth. 10, 37. is not worthy of mee: and he that loueth sonne or daughter more then me, is not worthy of me. Thus then we are taught to vse temperance and moderation in all the affaires of our life, in speaking or holding our peace; in ioy or in sorrow, that wee giue not scope to our vnbrideled affections, but alwaies order and dispose them as there is iust cause.
Vse 2 Secondly, it condemneth such as are bereft of all sense and feeling of such greeuous iudgments of God. Alas, how can such assure thē selues to bee true members of Christs body? For tell me, Can a man lose a principall part of his body, as his eye, his hand, his foot, and not be greeued? Or can a man be depriued of thē, and make a sport of it as at a play or pastime? Euen so, such as in the suffering of ye members of ye Church do reioyce,1 Cor. 12, 25.26. or in the publicke ioy of the Church do mourne, cannot in truth perswade their owne hearts that they haue anie part or portion in the body of Christ. Wherefore, whensoeuer God taketh away any principall stay of Church or Common-wealth, we haue cause of mourning, and humbling our selues vnder Gods iudgement. When the husbandman layeth his Axe to the root of ye tree, or vndermineth the ground about it, we can not doubt but he meaneth the felling and falling of it. Or when wee see a Gardiner take away the hedge or wall of his garden,Esay 5, 5, 6. plucke vp by the roots the cheefest & choisest plants disfigure the ornaments and beauty of it, and lay it open for the beasts to enter, we may gather hee mindeth not to continue, but deface the Garden. Or, when a Carpenter pulleth downe the master-peeces and postes that doth hold vp the whole frame, and layeth the foundation euen with the ground, wee may coniecture by these meanes, that he meaneth to remoue the building to another place. So when we see the euident footsteps of Gods wrath, and begin to discerne the fire of his iealousie breaking out by the smoake beginning to appeare, in taking away seruiceable men as plāts of his own garden, as pillars of his own house, and as branches of the Tree which his right hand hath planted, we must lay it to our hearts as tokens going before destruction. This our Sauiour handleth, Matth. 42, 32, 33. speaking of the signes going before his glorious appearance at the end of the world, Learne the Parable of the Figge tree, when her bough is yet tender, and it putteth foorth leaues, yee know that Summer is neere: so likewise yee, when ye see all these things, know that the kingdome of God is nere, euen at the doore. And now (beloued) behold and consider, lift vp your eies, and looke how God hath dealt with vs: and marke whether his dealings toward vs be not tokens of his anger and fore-runners of his iudgements. Hath hee not taken from vs a most worthy Prince, our late Soueraigne, who by the course of nature might haue liued longer? Of whom wee may truly say as Dauid did, 2 Sam. 1, 24. Ye daughters of Israel weepe for Queene Elizabeth, who clothed you with Scarlet and pleasures, and hanged Ornaments of Gold vpon your apparrell. P. o [...]. 31, 2 [...] Or else as Salomon doth speaking of a good woman, Many daughters haue done vertuously, but thou surmountest them all. She opened the house of the Lord in the first yeere of her reigne, as good K. Hezekiah did: shee called backe the reuerent Ministers fled out of the land as Eliah into the wildernesse, through the tyranny of Iezabel: she brought in the pure worship of God, cast out the Romish abhominations, set forth the seruice of God in a knowne tongue, repealed the bloody acts of the persecutors: and therefore she thus honouring God, and aduancing his Gospel, he likewise exalted her Throne on high, as the Throne of Salomon, 2. Samuel, 2, ver. 30. so that she shined in her time in the world, as if all the firmament thereof had bin [Page 775] but one starre, and as if in all the cope & compasse of heauē, there had shined none but she. This starre is now set and gone downe, which should go neere vnto vs, and pierce vs to the quicke, and make vs (seeing a great Prince is fallen in Israel) neuer to forget ye great works which the Lord did among vs by her happy hand. Besides, hath not the Lord taken from vs many lights out of the Vniuersity, whence flowed many comfortable streames that watered the Garden of God? many out of Cities and particular Churches, wherby the Church hath receiued a deepe and dangerous wound, and yet we seeme to haue feared consciences and to be past feeling? When the vitall parts begin to faile or to languish, the life of the body is in hazard. While the disease or distemperature is in the outward parts farre from the head or the heart, there is hope of health and recouery; but when the liuely parts begin to waste and consume by little and little, it is a signe of the decay of life, and of the approch of death. Howsoeuer therefore, the greatest part neuer lay these things to their hearts, nor interprete them as present tokens of imminent danger and iudgement, yet we that haue learned better things, ought to consider, that as they are taken away from the euill to come, [...] 57, 1, 2. [...]gs 22, 20 & rest quietly in the graue (as in a bed,) euen so they haue left vs behinde for the euill to come.
Vse 3 Lastly, it is our duty to pray to God to stay his hand, to shew mercy to his Church, and to poure out the full Viall of his vengeance vpon his enemies that know him not,Psal. 79, 6. Ieremy 10, 25 and vpon the Nations that call not vpon his Name. This the Prophet practiseth, Psalm. 74, 2, 19, 20, 21, 22. Thinke vpon thy Congregation which thou hast possessed of old, and on thine inheritance which thou hast redeemed, and on this Mount Sion wherein thou hast dwelled. We see how he putteth God in minde of his Couenant, and entreateth him to strike through the loynes of his enemies to their destruction; to maintaine his own cause, and to spare his people, the sheepe of his own Pasture, the dwelling place of his own Name, and the Congregation of his poore afflicted ones. So when in like manner we behold the hand of God vpon his owne Sanctuary, & to begin iudgement at his owne house; let vs call vpon him to consider whereof wee are made, and to remember that we are but dust. This did the Prophet Habakkuk, when God threatened to enter into iudgment with his church, O Lord, I haue heard thy voice, and was afraid: O Lord, reuiue thy worke in the midst of thy people: in wrath remember mercy. Hab. 3, 2. Where hee teacheth, that whensoeuer wee heare of the threatnings and iudgements of God, we must pray him to repaire and restore the state of the Church, which is ready to perish, who is able to heale the wound that his owne right hand hath made. True it is, the great sinnes of this Land do cry out against vs, & may iustly prouoke him to make hauocke of all: yet let vs call for mercy at his hands, and stay the course of our sinnes, that so he may stay the stroke of his iudgements.
CHAP. XXI.
IN this Chapter [...]e diuition [...]es chapter we are to obserue four principall pointes. First, the battaile fought betweene Arad King of the Canaanites, & the Israelites. Secondly, another murmuring of the people (the last recorded in this Booke) which God punisheth with fiery serpents, & cureth them with a brazen serpent. Thirdly, their happy proceeding in their journey toward the Land of promise, where God gaue them water, and brought them to the borders of the Amorites. Lastly, the victories which Israel obtained on Sihon, King of the Amorites, and Og the King of Bashan. Now let vs come to the first point, which is the encounter with the Canaanites, in these words.
1 And Harad a Canaanitish King dwelling toward the South, heard tell that Israel was come by the way of the Spies; then fought he against Israel, and tooke of them a multitude of prisoners.
2 So Israel vowed a vow vnto the Lord, and said; If thou wilt surely deliuer this people into mine hand then will I vtterly destroy their Cities.
3 And the Lord heard the voice of Israel, & deliuered them the Canaanites; and they vtterly destroyed them & their Cities, and called the name of that place Hormah.
What Canaanitish King this was, whereof Moses maketh mention in this place, is vncertaine. Some thinke it to be the king of the Amalekites, which Moses pointeth out; but this carieth no shew or semblance of truth. For first, the Amalekites long since endeuoured to stop the passage and proceeding of the children of Israel, and were destroyed with a great destruction; and therefore it is not likely, that now they would come out againe to make a new on-set, especially seeing the Israelites inuaded not their Land. Besides, the Amalekites cannot be accounted in the number of the Canaanites,Gen. 36, 12. inasmuch as they descended not of [Page 776] Canaan, but of Esau, and so were alied to the Israelites, being of the race of Shem. Rather we are here to vnderstand some King of the Amorites, who because they came of one common stocke, as Moses teacheth, Gen. 10, 15, 16, ate comprehended vnder the Canaanites. But to come to the matter it selfe, here we see how the Israelites encounter with Harad, occasion of the battaile beeing offered by himselfe. For when by his espials and scouts sent abroad, he had intelligence that Israel approched, he leuied an hoast, armed them, and issued forth against them of his owne accord, not chalenged, not prouoked, not iniuried by the Israelites, but himselfe chalenging and prouoking, rusheth forward to the destruction of his person, and the confusion of his army. The successe of this encounter was double. First, the Canaanites had the vpper hand, slew some of the Israelites, and tooke many prisoners, & led them away captiues, so that they turned their backes and were not able to stand before their enemies. The people of God hauing had this losse, & taken the foyle, do not fret against God, nor despaire of his helpe, but after this fresh disaster & discomfit, they reconcile thē selues to God, they flie to him by prayer, they humble themselues as Ioshua did, when the mē of Ai put them to flight,Iosh. 7, 4, 8. saying, O Lord, what shall wee say when Israel turne their backes before their enemies. They vow vnto God to turne nothing of this Kings Country to their owne vse and profite, but consecrate and sanctifie all to God, destroying their enemies, and razing their Cities, if hee would grant them victory, and deliuer the Canaanites into their hands, in whom now was equall their proud insolency, and good successe, through the former battaile. No doubt the Israelites had sinned before against God, and not repented of their sinne, they prouoked him by their security, glorying in their strength, trusting in their multitude, and puffed vp with the victories wc God had giuen them, who had fought their battels gone in and out with their armies, and couered their heads in the day of slaughter: thus lying in their sinnes, nothing can prosper, God curseth the works of their hands, and letteth them see their owne weaknesse, and that they should not be able to preuaile against any of their enemies, vnlesse God did fight for them, according to that in the 127. Psal. v. 1, 2. Except the Lord keepe the City, the keeper watcheth in vaine: it is in vaine for you to rise early, and to sit downe late, and eate the bread of sorrow; but he will surely giue rest to his beloued. So long as they trusted in their owne strength and number, & looked not for victory as a blessing from God, they could not stand: but when they had repented and craued protection from him that is the strength of Israel, they ioyn againe their power, vnite their forces, order their battails, resist their enemies, preuaile and put them all to flight.Rom. 8, 38. For if God bee with vs, who shall bee against vs? But if he be against vs, who shall be with vs, or who shall pleade for vs? It is not the wisedome of the Leaders, nor the vertue of the souldiers, nor the counsell of the wise, nor the planting of munition, can any whit preuaile, vntill we be reconciled vnto God, and God vnto vs.
Lastly, the Israelites being masters of the field, hauing the Cities and persons standing at their mercy, they performe the solemne promise and vow made to the God of heauen, not to halues, or in part, as Saul did,1 Sam. 1 [...] who spared the better sheepe and the fat beasts: but they vtterly destroyed their enemies, & their cities, & in memoriall of the great goodnes of God, hearing them in their prayers, and respecting them in their miseries, they call the name of y place, Hormah, that is, destruction and confusion. This is the principall drift of this diuision. Now let vs consider the doctrines that directly arise from this place, that our faith may be strengthened, & our obedience encreased.
[And Harad a Canaanitish King, &c.] We see here how the Canaanites appointed to destruction, and to be rooted out, enemies to the people of God, such as had now filled vp the measure of their sins, yet here preuaile against Israel, kill some of them, and take others prisoners. This teacheth vs this Doctrine, that oftentimes Doctrine the enemies of the Church preuaile ouer them:Enemie [...] [...] tentines a [...] suffered [...] preuaile [...] the Churc [...] I say, the enemies of God and of his people, who in the secret counsell and purpose of God, are vowed to destruction, doe insult and triumph ouer the Church and particular parts thereof, God correcting the rebellion of his children by them. This truth God sealed vp in the beginning by the blood of Abel, Caine spake friendly,Gen. 4, 8 But rose vp desperately against him, and slew his brother, because his owne works were euill, & his brothers good. So iust Lot vexed with the vncleane conuersation of the wicked (for he being righteous, 2 Peter 2, [...] and dwelling among them, in seeing and hearing, vexed his righteous soule from day to day with their vnlawfull deeds,) was notwithstanding carried away captiue by a proud and insolent enemy.Genesis 14 Besides, the book of Iudges serueth vs as a plentifull storehouse to teach this truth, where we see, that whē the people of God did wickedly in the sight of ye Lord, serued Baalim, and forsooke the Lord God of their fathers which brought them out of the Land of Egypt: the wrath of the Lord waxed hot against them, he deliuered them into the hands of spoilers, he sold them into the hands of their enemies round about them, yea whithersoeuer they went out, the hand of the Lord was sore against them. So that the people of God are oftentimes driuen to the wall, and constrained to yeeld vnto the violence of bloody and cruell enemies.
Neither can we maruaile at the Lords doing, Reason 1 if we consider; First, that his owne people sinne against him, and therefore God is euen compelled to correct and chasten them, howbeit in mercy, not in his fury; for their instruction, not for their destruction. This the Prophet [Page 777] teacheth, Lam. 1, 3, 4, 5. Iosh. 7, 1, 4. What father doth not correct when he seeth his children run astray, though he loue them deerely? So God chasteneth his deerest Saints and seruants because they should not be condemned with the world. It is the sinne of the godly that causeth him to lay sundry troubles and his heauy hand vpon them, [...]h. 1, 6. [...]niel 9, 5. [...]ut 28, 41. causing him to correct seuerely, euē those that he loueth most dearely, as he did Dauid and diuers other of his people, that we should repent thereof, that God may ceasse smiting of vs.
Reason 2 Secondly, he maketh the aduersaries preuaile ouer his children, that they may learn to rest in God alone, to put their trust & affiance in him, and not to relie vpon vaine man, who is lighter then vanity it selfe. We are ready to rest vpon our selues, & vpon an arme of flesh, rather then vpon the liuing God, [...]e 30, 6. as Dauid in his prosperity said, I shall neuer be moued. Some trust in Horses, and some in Chariots, which are deceitfull helps, & some in Princes, whose breath is in their nostrils: it is expedient therfore, that God should leaue vs for a time in the hands of our enemies, that we may learne our owne weaknesse, and acknowledge his goodnesse.Chron 33, [...], 12. Thus he dealt with Manasseh, when hee gaue himselfe to sorcery, fell into idolatry, & shedde much innocent blood with all cruelty, when he did euill in the sight of the Lord, and caused Iudah to erre, and to do worse then the heathen: He was led away prisoner into Babilon, being put in fetters, and bound in chaines. But when he was in tribulatiō, he prayed to the Lord his God, and humbled himselfe greatly before the God of his fathers. He learned that in Babylon, which he could neuer learne at Ierusalem: profited more lying in prison, thē he did sitting on his throne and he got more true godlinesse in his heart, in the daies of his captiuity, then euer he gained in the time of his prosperity.
Reason 3 Thirdly, to harden the hearts of the enemies, that they may run forward to their owne confusion. For a little prosperity puffeth them vp, thereby they sorget God, they grow in malice and madnesse, and tip their tongues with the venome of their hearts. Sometimes they are lifted vp on high, that God may giue them the greater downe-fall. So he dealt with the men of Ai, Iosh. 8, 6: after they had smitten many of the Israelites with the sword, they rushed headlong out of the City, to their owne ruine and destruction. So he dealt with the wicked Beniamites, triumphing in their victories glorying in their owne strength, and saying one to another, Surely they are smitten downe before vs as in the first battaile, but the iudgment fell vpon their owne heads, Iudg. 20, 39.
Vse 1 The vses remaine. First, we learne heereby not to measure the Church or the truth of religion by outward prosperity or peace, which is a deceitfull measure and a false rule, seeing God often humbleth his seruants vnder his & their enemies. True it is, God sometimes giueth vnto his Church a flourishing estate in wealth and peace, in glory and visible beauty, to giue therby euen a taste of all kind of earthly blessings, and that they might haue opportunity to serue him, & euery kinde of comfort and encouragement in well doing: yet he oftentimes altereth the outward estate of the Church in this world, and changeth the condition of his seruants from one extreme to another. Let vs not therefore measure the fauor and loue of God towards our selues or others by the blessings or aduersities of this life. Here the wicked many times flourish and flow in peace, when the godly liue in great griefe and misery; and on the other side, the godly somtimes prosper & haue rest, and a time of breathing and refreshing granted vnto them, whē the wicked are in great distresse. This is it which the wiseman teacheth, Eccl. 9, 1, 2. All things come alike to all, and the same condition is to the iust and to the wicked, so that no man knoweth either loue or hatred of all that is before them. No man can esteeme by any outward estate, whether he be loued or hated of God, for neither do the righteous alwaies prosper, neither are the wicked alwaies crossed and afflicted; but the wicked flourish more commonly and more gloriously then the iust, and the hand of God lieth heauier and sorer vpon the godly, then vpon the vngodly: both sorts are subiect to death, both are laide in the graue,Hierom. in Eccles. chap. 9. without any shew or appearance of difference between the one & the other. The loue of God toward the beleeuers is not discerned by the eye, but apprehended and imbraced by faith.
Secondly, we must learne not to publish & Vse 2 spread abroad the miseries and calamities of the Church, that the enemies may not reioyce in the daies of her tribulation. We ought not to blaze & bruite abroad the priuate infirmities of priuate persons,Leuit 19, 16. Pro. 26, 20, 21.22. lest we kindle coales of hatred and contention & take away the good name of our brother: much more are we forbidden to divulge the miseries and afflictions of the Church, to giue occasion to the enemy to reioyce and solace himselfe in the sorrowes of the Saints of God. We know the rage of enemies, nothing is more ioyfull to them then to heare of the distresses and desolations therof. Therfore Dauid after the slaughter of Saul and Ionathan by the sword of the enemy, prouoketh to this duty, 2 Sam. 1, 19, 20. O noble Israel, he is slaine vpon thine high places: how are the mighty ouer throwne! Tell it not in Gath, nor pubish it in the streetes of Askelon, lest the doughters of the Philistims reioyce, lest the daughters of the vncircumcised triumph. Where he forbiddeth to tell and declare to the prophane enemies the fall and ouerthrow of the King, his sonnes and hoast of Israel, lest the Philistims should insult vpon them, and scoffe at them, and consequently blaspheme the God whom they serued and worshipped. The like charge the Prophet Micah giueth, speaking of the afflictions that should befall Israel and Iudah, Their plagues are greeuous, for it is come into Iudah: [Page 778] Iudah: the enemy is come vnto the gate of my people, vnto Ierusalem: Declare it not at Gath, neither weepe yee: in the house of Hophrah roule thy selfe in the dust. Mich. 1, 9, 10. He enioyneth thē silence, lest the same thereof spread it selfe to their enemies to encrease their reproch, and to multiply their sorrow. For what doth more vexe vs & double our misery, then to see men so farre from pittying vs, that they triumph ouer vs and laugh at vs? This condemneth many that liue among vs in these daies of dissention, that tender not the peace of the Church, which ought to bee as deare vnto vs as our owne liues, but publish the shame & reproch one of another, as with the blast of a Trumpet, albeit our enemies and the enemies of our religion liue among vs. Abraham tooke vp the controuersie betweene him and Lot, saying, Let there be no strife, I pray thee, betweene me and thee, Gen. 13, 7, 8. neither betweene my heard-men & thy heardmen, because the Canaanites dwelled at that time in the Land. If we did aright consider this point that our enemies are among vs, yt are as whips on our sides, and thornes in our eyes, that seek the subuersion of the Common-wealth, not the conuersion of the Church: there would not be so many bad & bitter inuectiues written as it were with gall and wormewood, setting on fire the hearts of one against another, as if we were enemies, not friends; strangers, not brethren; infidels, not beleeuers. These contentions are a stumbling blocke vnto the weake, an hardning and heartning of the aduersary, and an vtter estranging of vs one from another. Let vs therefore follow those things that belong to peace, and vnite our forces together as one man, that we may seeke ye building vp of the Church among vs, and double our strokes vpon the backe of the enemy.
Vse 3 Thirdly, let vs vse patience vnder the crosse, lying as vnder Gods hand, and in the midst of all our afflictions say with the Prophet, I was dumbe and opened not my mouth, because thou didst it. Psal. 39, 9. This we reade to haue bin worthily practised of Iob, when the cup of affliction began to ouerflow, chap. 2, 10. Shall we receiue good at the hand of God, and not receiue euill? In all this did not Iob sinne with his lips. This also we find expresly required, Heb. 10, 32, 33, 34, 35, 36. Where we see in the example of these afflicted Hebrewes, that when our enemies insult ouer the Church, we must not murmure & tepine, but be still and silent vnder the crosse, and according to the counsell and commandement of Christ, Luke 21, 19, By patience possesse our soules: and without this, we shall neuer haue comfort and contentment in such afflictions as we are called to endure.
Vse 4 Lastly, seeing God at sundry times and in diuers manners giueth those that are his, into the hands of their enemies; surely in the ende he will not spare the wicked, he deferreth his punishments, but he striketh at the last. As he is longer in drawing his Bowe, and making ready his Quiuer, so his Arrowes when they come, pierce the deeper, and wound the sorer. The higher his hand is lifted vp before it falleth, the greater the blow is when it lighteth. He hath a leaden foote and hasteth slowly, but howsoeuer hee tarry till the appointed time, yet surely he will come and will not stay, but recompence the slownesse of his coming, with the greeuousnesse of his punishing, When hee will crush them with a Scepter of iron, Psalm 2, 3. and breake them in peeces like a potters vessell. This Moses teacheth in his song concerning Gods benefits toward his people, and their vnthankfulnesse toward him; If I whet my glittering sword, and my hand take hold on iudgement, I will execute vengeance toward mine enemies, and will reward them that hate me, and I will make mine arrowes drunke with blood. Deut. 32, 41, 42. Let them not therfore triumph ouer the Church & people of God: and let vs waite a while, and see the end of all her enemies, how God hath set them in a slippery place. We see in this History, that albeit these Canaanites were as the rod of God to chastise his seruants for their security, yet God in the end threw them in the fire, and gaue them as a prey to his people, as appeareth afterward. The like the Prophet Dauid declareth, Psal. 137, 3, 7, 8, 9, that howsoeuer the Edomites and Babylonians flouted at the Church in affliction, and they that led thē captiues required of them in mockage, songs and mirth, saying, Sing vs one of the songs of Sion: yet they escaped not the iust hand of a reuenging God, according to the prayer of his people, Remember the childrē of Edom, O Lord, in the day of Ierusalem, which said, raze it, raze it to the foundation thereof: O daughter of Babel worthy to be destroied, blessed shall hee bee that rewardeth thee as thou hast serued vs: blessed shall he be that taketh and dasheth thy children against the stones. And the Prophet Dauid being greeuoufly persecuted vnder Saul, and hunted frō place to place as a Partridge in the Mountaines,Psalm. 141, [...] assureth himselfe that flying to God in his afflictions, and possessing his soule by patience, he shall in the end behold God taking such vengeance on all his enemies, & rewarding them seuen fold into their bosome, that he shall in pitty and compassion pray vnto God for them in their miseries. True it is, hee doth not alwaies recompence them presently, so soone as they haue sinned, because he is the God of patience, waiting for their repentance, bearing with the vessels of wrath, and making them without excuse; yet at the length hee will reproue them, and set their sins in order before them, Psal. 50, 21.
[Verse 2. So Israel vowed a vow.] Before the Israelites trusted in themselues; now being ouerthrowne by the enemies, they turne to God, and learne obedience by the things which they suffered. So then the present ouerrhrow giuen vnto them, maketh them consider their owne weaknesse, and driueth them to God in their distresse.
The doctrine frō hence is this, that affliction [Page 779] is profitable to the Church, [...]ne. [...]on is [...]ellent [...]turne God. it bringeth & driueth vs vnto God. The Church of God in generall, and the seruants of God in particular, which cannot profitably vse prosperity, and beare themselues thankfully in the daies of peace, do learne in aduersity to turne to God, and are thereby brought vnto him. Heereunto cometh the example of the Israelites, Iudg. 3, 8, 9, 10. When the wrath of God was kindled against Israel doing wickedly, forgetting God and seruing their idols that turned to their ruine, then they cried vnto the Lord, and he stirred vp a Sauiour vnto them. Hereunto also cō meth the threatnings of Moses, Deut. 4, 27, 28, 29, 30. 2 Chron. 15, 3. To this purpose the prophet speaketh, Psal. 107, 6, 13, 19, 28. Whē they wandred in the Desert, and found no City to dwell in; when they were bound in misery and iron, because they rebelled against the words of the Lord; when they trauell by sea and occupie by the great waters, that the windes and stormes tosse them vp and downe, so that all their cunning is gone: Then they cry vnto the Lord in their trouble, and he deliuereth thē out of their distresse. So immediately before their captiuity, [...]on. 36, [...], 7. they mocked the messengers of God, despised his words, misused his Prophets, which spake vnto them, rising early and late; and abused their peace when they dwelled in their Cities and abode in their houses: but in the daies of their affliction, when the enemies insulted vpon them, their hearts were smitten, they could not sing the songs of the Lord in a strange land, [...] 37, 4. [...]5, 26, 27. then they remembred Ierusalem and the Temple, the sacrifices and seruice of God in the Temple, wc they had frequented and too much prophanened, verifying that sentence in the Prouerbes, chap. 27, 7. The person that is full, despiseth an Hony-combe; but vnto the hungry soule euery bitter thing is sweete. This the Prophet Esay setteth downe in the song of the faithfull, chap. 26, 16. Lord, in trouble haue they visited thee, they poured out a praier whē thy chastening was vpon them. Now let vs come to the reasons.
Reason 1 For, from whence come they? or who is the author of them? Are they not from GOD? There is no euil in the city, which the Lord hath not done, Amos 3, 6. He hath his quiuer full of arrowes. Hath he not the sword to strike vs? Hath hee not the pestilence to consume vs? Hath he not the famine to pinch vs and pine vs away? Hath he not all creatures in his owne hand to send out against vs? If then afflictions be the work of his hand, there is great reason and cause the church should turne to him that sendeth them, that by returning to him, the iudgement may be remoued & put away. This the Prophet teacheth, Lam. 3, 37, 38, 39, 40. Who is it then that saith, and it cometh to passe, and the Lord commandeth it not? Out of the mouth of the most High proceedeth not euill and good? Let vs search and trie our waies, and turne againe to the Lord: let vs lift vp our hearts and our hands to God in the heauens, saying; we haue sinned and rebelled, therefore thou hast not spared. Seeing therfore, afflictions are from God, not from men; from heauen, not from the earth; they must needs be of necessary and profitable vse to the children of God, to whose good all things tend and fall out.
Againe, none else in heauen or earth can Reason 2 helpe vs. To whom then should we turne but to the Lord? Can any other releeue vs, or deliuer vs? Is there any helpe on the right hand or on the left hand? Can any take away that which GOD hath laide vpon, the children of men? He is God, and there is none beside him: he killeth and giueth life, neither is there any that can deliuer out of his hand. This is that which the Prophet vrgeth Psal. 142, 4, 5. I looked vpon my right hand, and beheld, but there was none that would know me: all refuge failed me, and none cared for my soule: then I cryed vnto the Lord, &c. If then God be the author of afflictions, and if none can take from vs the smallest crosse and the least touch of his little finger that lieth vpon vs, there is great cause that in all our troubles we should flie vnto God, and draw neere vnto him.
Now let vs consider the vses of this Doctrine. Vse 1 First, seeing the Church is brought to the Lord by afflictions, obserue heerein the mighty power of God, that hath many waies and sundry meanes to turne the hearts of men, to humble them, and bring them home vnto himselfe; to call them and cast them downe at his footstoole. Indeed among all meanes that God hath sanctified to further our saluation, the cheefest is his messenger, one of a thousand to speak to them out of his word, & to preach vnto them his truth, which is the power of God to saluation to all that beleeue. But hee hath also many other waies that he vseth when it pleaseth him, as he saith by ye Prophet Esay, chap. 5, 4. What could I haue done any more to my Vineyard that I haue not done vnto it? He hedged it, he gathered out the stones of it, he planted it with the best Plants, he built a Tower in the midst therof, and made a wine-presse therein. He beseecheth vs by his sweete mercies, and when no faire meanes will serue, yet affliction is often made powerful to turne our harts, & to prepare the way for repentance, as the needle doth for the thred. This vse is made in Iob 33, 16, 17, 23. God speaketh once or twice in dreames and visions, by his Messenger and Interpreter, euen by their corrections which he hath sealed, that hee might cause man to turne away from his enterprise, and that he might hide the pride of man. Let vs therefore heereby all of vs learne to acknowledge the greatnesse, both of the mercy and power of God in working out our saluation effectually by so many means, who being infinitely good,Aug. Enchir. ad Laur. cap. 101. is able to bring good out of euill, as hee did light of darknesse.
Secondly, we see that albeit afflictions bee Vse 2 greeuous and bitter, yet they are not vnprofitable to those whom God hath chosen to better graces. Albeit tribulation and anguish, perill and the sword, nakednesse and famine fall [Page 780] vpon vs, And though we be slaine all day long, and counted as sheepe to the slaughter, Rom. 8, 36. yet in all these we are more then Conquerors; there is a sweet issue and a comfortable end of them, that therby we are made better. This appeareth by the confession and experience of the Prophet Dauid, Psal. 119, 67, 71, & 94, 12, 13. Before I was afflicted I went astray, but now I keepe thy word. And againe, It is good for me that I haue bin afflicted, that I may learne thy Statutes. And in another place, Blessed is the man whom thou chastenest, O Lord, and teachest him in thy Law: that thou maist giue him rest from the daies of euill, whiles the pit is digged for the wicked. True it is, we ought to make vse of the mercies and patience of God, to be led forward vnto repentance, that so where grace aboundeth, our obedience may abound also. But because wee make his blessings and benefits an occasion of euill, and turne the grace of God into wantonnesse, I am perswaded it were a great deale better for many of vs in respect of our soules and saluation, that we were in affliction and in persecution, that the enemies were at our backes, and their swords at our throtes, that the pestilence did walke among vs, that the sicknesse destroyed vs at noone-day, that a thousand did fall at our right hand, & ten thousand at our left hand, that we heard the sound of the Trumpet, the roring of the Canon, the clattering of Armor, & crying in our streetes: for then it were to be hoped, we would turne vnto God in our misery, repent vs of our iniquity, and flie vnto God in our aduersity. We see by wofull experience, that peace & prosperity haue lulled many of vs asleepe in a bed of case, & haue done the Church more harme, then cruell war, and bloody persecution. True it is, the blessings of God are not hurtfull of themselues, but our corruption turneth that into a curse which God bestoweth as a blessing, So that he which should haue beene vpright, is laden with fatnesse, Deut. 32, 15. and spurneth with his heele. Therefore God is constrained to punish vs, to take his benefits from vs, and to bring vs into order and obedience by the want of them.
Vse 3 Lastly, seeing afflictions and chastisements draw vs to God, as losse of the battaile did heere the Israelites; we learne, that whensoeuer they lie vpon vs, and presse heauily vpon our bodies, our soules, our neighbours, our familes, our friends, whether they be common or priuate calamities; then it is high time to turne vnto God, and to search out the cause of our affliction. This must be our practise & feeling when his hand is vpon vs, when he scattereth the brands of his fire, and shooteth the Arrowes of his Quiuer, when he draweth out his glittering sword, and his hand taketh hold of iudgment, whē he sendeth famine & dearth of bread, or the famine of his word, which is the sorest and sharpest famine, as the Prophet affirmeth, Amos 8, verses 10, 11, 12. Then is cause of humiliation, then it is time to cast downe our selues at the foorstoole of God, to cry to him to spare his people. The Lord thretening by his prophet a great and fearefull iudgement vpon the Land, that shall turne their feasts into mourning, and make it as the mourning for an onely sonne. Doth he meane the sharpenesse of the sword, or the arrowes of famine, or the inuasion of enemies, or the deuouring of wilde beasts, or the raging of the pestilence or the carrying away into banishment and captiuity, wc are the things that worldly minded men feare and regard? No, But a famine of hearing Gods word: that they shall wander from sea to sea, and from the North euen to the East shall they runne to and fro, to seeke the Lord, and shall not find it: In that day shal many perish for thirst, according to the doctrine of Salomon, Pro. 29.18. Where vision ceasseth, the people perish. Howsoeuer therfore carnall & prophane men, haue no sense or feeling of any thing but of earthly losses, yet the Spirit of God teacheth, and euery faithfull soule acknowledgeth, yt as there is no blessing like to the blessing of the word: so there is no worke of his iudgement like to the want of his word. And howsoeuer the Pastor may not want the people in respect of the meanes of his maintenance, inasmuch as God hath ordained, that they which preach the Gospel, 1 Cor. 9, 1 should liue of the Gospel; yet the people want the Pastor more, as the child wanteth the nurse, more then the nurse the child, as Lamen. 2.11, 12. The babes & sucklings swound in the streets of the city, they haue said to their mother, Where is bread and drinke? when they gaue vp the ghost in their mothers bosome. Now the Ministers are called not onely the Fathers, but the Nurses of the Church, 1 Thess. 2. We were gentle among you, euen as a Nurse cherisheth her children: and the Apostle exhorteth, that as new borne babes we desire the sincere milke of the word, 1 Pet. 8, [...]. that wee may grow thereby, because we haue tasted that the Lord is bountifull. And thus much of the end and vse of afflictions, which God sanctifieth to the good of his Church, that thereby they may draw neerer vnto him.
Israel vowed a vow vnto the Lord, and said, If thou wilt deliuerer this people into mine hand, &c. The people pray, promise, and vow vnto God the destruction of men & cities, if God would deliuer them into their hands. We learne hereby, yt vowes are lawfull,Doctrin [...] It is lawf [...] to vow, an [...] such are t [...] performe [...] & so vowing we are to performe the same. This we see practised by Iacob going to his vncle Laban for auoiding the fury of his brother Esau, Gen. 28.20.21. Hannah, vpon condition of hauing a sonne,1 Sam 1, [...] P [...]al. 6 [...], 1 [...] 132, 2, 5. vowed him for a perpetuall Nazarite to the Lord. So doth Dauid oftentimes make vowes to God in the time of his trouble, vpon condition to be deliuered out of his trouble.
Thus in this example of the Israelites in this place wee see, that if God would bee on their side when their enemies rise vp against them to swallow them vp quicke, and deliuer them as a bird out of the snare of the Fowler,Psal. 124, [...] they promise and vow the performance of an [Page 781] outward and bodily exercise. So then out of this place the doctrine of vowes may bee strongly confirmed, and the lawfull practise of them sufficiently maintained, and warranted to be good and godly.
Reason 1 For, to come to the reasons whereupon the doctrine standeth; a lawfull and holy vow is a profitable helpe to further vs in the worship of God. True it is, a vow is not a part of Gods worship, no more then fasting is, (as fasting is no more a part of Gods worship then feasting, or eating and drinking is) which in it selfe and by it selfe considered, pleaseth God no more then externall and bodily exercises doe: [...]m. 4.8. yet it is an helpe and furtherance of the true seruice of God, a prop and stay to further the same. The kingdome of God standeth not in outward things, as the Apostle teacheth, It is not meat and drinke, but righteousnesse and peace, and ioy in the holy Ghost, Romanes, chapter 14.17. But when wee promise to God with full purpose of hart some outward duty, it serueth the better to excite and stirre vs vp to repentance and thankesgiuing toward God. And thus the seruants of God haue vsed it.
Reason 2 Againe, it is farre better neuer to vow, then hauing vowed not to pay and performe that which is gone out of our lips: so as wee may reason as Peter doth with Ananias, Acts 5.4. Likewise may it be said to such as breake their lawfull vowes offered vnto God, was it not in thy liberty to vow or not to vow? how thē hast thou conceiued this wickednesse in thy heart, to lie, not to men, but vnto God? Vowes were prescribed or appointed by the Law of God as testimonies of faith, [...]ron. in Ec [...]. cap. 5. and bonds of that reuerence and obedience which we owe vnto him: therefore to vow, and not to pay & performe the solemne promise and couenant that we haue made, is impudently to mocke God, and consequently to pull great punishment vpon our owne heads. This the Wise man teacheth, Eccles. 5.3, 4, 5.
Vse 1 Let vs apply this to our selues. First, from this example wee may learne the doctrine of vowes, what is to be holden of vowes, & what is not to be holden. For we see heere, what a vow is; namely, a free and solemne promise made to God touching such things as please him, tending to the glory of his Name, the profit of our brethren, or the repentance and saluation of our soules. Secondly, we see who may vow, (to wit;) such as are free and at liberty, nor vnder the power and iurisdiction of others. Thirdly, to whom vowes are to bee made, not to Saints or Angels, but to God only, and to him alone they are to be performed, according to the saying of the Psalmist, Psal. 76.11. As he onely is to be prayed vnto, and from him we are to looke for all good things: so to him only we must vow, and offer to him ye calues of our lips. Fourthly, it appeares what wee may vow to God; not things vnlawfull, vnpossible, and vnwarranted by the word of God; not things whereof we are vncertaine, whether they please God or not: for who would offer to a Prince, or promise to him such things as he knoweth he will not accept, or doubteth whether he will accept thereof? Whatsoeuer is not of faith, is sinne, Rom 14.23. Exod. 23.31. as the Apostle teacheth: But such things as ye Scripture warranteth, being the true rule of all right wayes, such was this vow in this place. Lastly, wee see that vowes thus made, are carefully to bee kept, and religiously to be performed, hauing an eye to the party with whom wee haue to deale. For as they are to be made with reuerence, so they are to bee performed with care and diligence; otherwise wee doe fowly and falsely abuse the Maiestie of God, and take his Name in vaine. All these considerations and conditions teach vs, that vowes are not in thē selues vnlawfull and to be condemned, so as they be restrained and bounded in the compasse of the law of God, and not suffered to wander after our owne fancies.
Secondly, it serueth to beat downe all false Vse 2 doctrine and erronious opinions touching vowing, which are many: and to rectifie our iudgements by teaching what vowes are lawfull, what vnlawfull.
First, if they be made of any thing flat against the word of God, they cannot binde or tye vs to the performance thereof; for all the force and power of binding vs, is to bee borrowed and deriued from the word of God. Wherefore it must bee agreeable to the will of God, and whensoeuer it is against the word of God, it hath no strength or efficacy to constraine or command. They which would haue murthered Paul, and had conspired together by a solemne league of agreement,Act. 23.12. did make a solemne vow not to eat nor drinke, vntill they had executed their diuellish purpose, and put the Apostle to death. But who now dare say, that they were bound in conscience by their vow, or that God liked of it? For this were all one, as if they would make God a companion of their murther. Therefore Dauid vowing the slaughter and destruction of Nabal and his family,1 Sa. 25.22, 32 reuoked it at the wise counsell of a discreet woman.
Secondly, they must not hee made by such persons as want sufficient reason, iudgement, discretion, and vnderstanding: as children, fooles, or furious persons; for these cannot be made with freedome of conscience, nor can be said to be taken vp by a mans owne accord, in as much as the mind cannot truely discerne what is done, as is proued at large in the thirtieth chapter of the booke of Numbers, and the fourth verse.
Thirdly, it condemneth such as vowe, hauing no power or authority in themselues, to bind themselues; such vowes cannot binde, being made against the law of nature. For all lawfull vowes must be made with consent of their superiors, so long as they are vnder the gouernement of others,Exod. 20.12. as appeareth by the fift commandement, Honour thy father, &c.
Fourthly, they must be so made, as they may stand with Christian liberty: for we may not in any sort make such things absolutely necessary, as God hath left free vnto vs, snaring the conscience, and abridging the liberty which Christ hath purchased, contrary to the commandement of the Apostle, Gal. 5.1.
Fiftly, it reproueth such as vow things vnpossible, and out of the power and liberty of the makers thereof, to doe, or not to doe: so that a vow made of a thing vnpossible is no vow at all: but an intollerable presumption, and a wilfull tempting of God: As if a man should vow to walke vpon his head, or to fly in the ayre,Iosh. 10.12. Exod. 14, 21. or to stay the starres as Ioshua did, or to diuide the sea as Moses did; wherein we haue no assurance of any extraordinary gift of God.
Sixtly, they must not be against a mans generall or particular calling; that is, neither against his calling as he is a Christian, neither that speciall calling wherein he liueth. If they be made against the one or the other, they are vnlawfull: As if the Minister should vow to doe the office of the Magistrate in executing iustice vpon Malefactors; or the Magistrate vow to discharge the function of the Minister in preaching the Gospel: or if a man should vow to liue in no calling in the Church, in the Common-wealth, or in the family, but walke inordinately with scandall and offence.
Seuenthly, it conuinceth all such vowes as are rash, heady, sudden, idle, and vnaduised; and requireth on the other side, that they bee made with aduice, meditation and deliberation. For rash vowes bee not lawfull, albeit the things vowed may bee done lawfully. Therefore the Wiseman saith, Eccles. 5.1. Be not rash with thy mouth, nor let thy heart bee hasty to vtter a thing before God, for God is in the heauens, and thou art on the earth, therefore let thy words be few. If we make a promise vnto a man like to our selues, we will haue this consideration, and thinke with our selues, whether hee will accept of it or not, whether his will be to like of it or not. We must not therfore mocke with God, and make lighter account of him, then of a mortall man, whose breath is in his nostrils. They ought not to be made without iudgement and aduisement, for that were a defiling of Gods seruice, and an abusing of his Name.
Now, as they ought not to be made rashly, but with sobriety, so ought all our vowes to bee of great moment and importance, and therefore wee are forbidden to vow idle and trifling toyes to obserue, (as is vsuall in the Church of Rome) where one voweth a pilgrimage to the Saints, another voweth to fast and eate no flesh at such a feasts Euen; wherof one is superstitious, the other diuellish. As for their pilgrimages, it is a wicked corruption, and an idolatrous seruice which God reiecteth. For albeit (vnder the Law) it was the ordinance of God to build one Temple, and to chuse one place to which man shold resort to worship him, yet this order is now abolished; euery coast and countrey is Iewry, euery towne and city is Ierusalem, euery faithfull company, and godly person is a Temple to worship God in:1 Cor. 6, 1 [...] 1 Cor. 6.1 [...] 1 Tim. 2.8. Psal. 127 4. We may call vpon God euery where, and lift vp pure hands in all places, no land is a strange land, no ground is vnholy ground. And touching their abstinence from flesh on certaine times for religion sake, it is a doctrine of diuels, 1 Tim. 4, 1, 3.
Lastly, it reprooueth such as propound to themselues false and wrong endes of vowes, as conceit of merit, and opinion of deseruing the fauour of God and euerlasting life. For the ends which we respect must be good, as to exercise and stirre vp the gifts of faith, prayer, obedience, repentance, and other graces of the Spirit, and to testifie our thankefulnesse to God for blessings receiued at his hands. The intent therefore and meaning is heere to bee considered, and we must be well aduised, not onely that our vowes be directed to God, but for what purpose, and how we vow to God; not to binde God vnto vs, but to binde vs the closer to God & to render all honor vnto him.
Now if we would examine the vowes, practised in the Church of Rome, by these things before deliuered, we shall easily perceiue the fondnesse and falshood, nay the wickednes of them. For here are condemned all vowes of pilgrimages, and abstinence from flesh for religion, noted before:Bellar lib. [...] de M [...] cap. 36. their doctrine that children may enter into their orders and cloisters against the counsell and consent of their parents, and that persons contracted either to other, may vow continency without the liking and approbation of the other party, which cannot stand with the doctrine of the Scripture, or ancient councels.Num. 30, [...] Co [...]. G [...] cap. 16. For the word establisheth the authority of parents ouer their children (which the former vowes abridgeth and cutteth short) and teacheth, that if a woman vow vnto the Lord, and bind her selfe by a bond, being in her fathers house, in time of her youth, if her father disalow her the same day that hee heareth all her vowes and bonds, they shall not be of value. Lastly, by the former obseruations, fall to the ground the ordinary vowes of single life, voluntary pouerty, and Fryarly obedience to vaine and superstitious men, which they absurdly make, and tye themselues necessarily to obserue. For such vowes are directly and flatly against the former rules prescribed & deliuered; vnpossible. intollerable, beyond our owne strength & calling: a will worship,Col. 2.16. according to the decrees and traditions of men, and directly contrary to the commandement of God, 1 Cor. 7.9.1 Tim. 4.1 2 Thess. 3. [...] Againe, they are not in the power of him yt voweth, for no man can promise perpetuall chastity in single life out of the estate of wedlocke. Continency is the speciall and proper gift of God, who giueth it not vnto all, but to whom he will, and as long as he will.
This our Sauiour teacheth, Matth. 19. All men cannot receiue this thing, saue they to whom it is giuen: he that is able to receiue this, let him receiue it. To this accordeth and agreeth the doctrine of the Apostle, 1 Cor. 7. I would that all men were euen as my selfe am, but euery man hath his proper gift of God, one after this manner, and another after that. Furthermore, they abolish Christian liberty, in the lawfull vse of the good creatures and ordinances of God, as riches and marriage; food and apparell; making that absolutely necessary, which God hath freely left to our liking and liberty. Lastly they are made most commonly to Saints, and not to God, and they are made for merits sake, therby to deserue saluation, and the substance of religion and worship of God is made to consist in them: whereas the Apostle teacheth, [...] 4, 6. That bodily exercise profiteth little, but godlinesse is profitable for all things. Therefore these vowes practised and defended by the Church of Rome, being vnlawfully, rashly, vnconscionably, [...] [...]ontra. [...]l is [...]ref. superstitiously, meritoriously made, and vnpossible to be performed, cannot binde the conscience, but are better broken, then irreligiously kept, [...]si. de beno [...] ca. 10 in Leuit. according to the doctrine of the former Churches.
Thirdly, seeing vowes be lawful, which are promises made to God, [...] 3. of some duty to bee performed to him, to some good end; the vow which all beleeuers haue made in Baptisme, is, to be kept of euery one: wherein wee promised to beleeue in Christ, to obey God, to bring foorth the fruites of true repentance; to renounce the workes of the diuell, the allurements of this present euill world, and the lusts of the flesh, which lust against the spirit. And albeit wee are bound to these duties by our calling & redemption, without any new vow, yet we may lawfully renew our couenant with God, and so binde our selues faster and faster. As he that hath bound himself in a bond, may yet giue greater and better assurance, & bind himselfe more then before: So bee that is bound to haue faith in Christ, and to yeeld obedience to all his commandements, may yet further and faster bind himselfe, to helpe his dulnesse, coldnesse, and want of zeale, and to make himselfe more forward and seruent in duties of the first and second table: according to the practise of Dauid, I haue sworne, and will performe it, [...] [...]19.106. that I will keepe thy righteous iudgements. He was bound hereunto, without and before his oath, yet he kindled his zeale, and reneweth his couenant with God by this oath to stirre vp the gift of God that was in him, and to helpe his owne infirmity. We haue all in baptisme vowed to consecrate our selues, euen our soules and bodies to God, by renouncing the diuell, the world, and the flesh: if wee goe backe as cowardly Souldiers from this our vow, shall wee not bee conuinced as false and vnfaithfull to God? And how shall we conscionably keepe any other vowes, that breake the first vow we made to God? What a fault is it accounted among our selues, to promise and then to breake? But haue we kept this our generall and common vow,Hierom. in Esa. lib. 7. cap. 19 August. in Psal. 7 [...] & 131. Lumba. sent. lib. 4. dist. 38. to fight vnder the banner and enfigne of Iesus Christ, against the diuell and all his works? Or rather haue we not walked, and do we not still walke in the workes of darknes, after the inuentions of our owne hearts? And do not our open sins cry out and proclaime as much to the dishonour of God, and our owne reproch: So that all such as walke in the blindnes of their own minds, haue besides all their other sinnes, this great burthen vpon their consciences pressing them downe, that they are found vow-breakers, and haue broken their faith and promise made to God. Let vs all remember, that wee haue vowed to God our selues,Deut. 23 21. and take heed we performe that which we haue vowed, lest it bee imputed vnto vs for sinne.
Lastly, it followeth from hence, that such Ʋse 4 speciall and peculiar vowes as we haue made vpon particular occasions, as euery one hath had cause in time of warre, sicknesse, necessity trouble, and danger, we must be carefull to keep, and to pay our due and debt vnto God. If wee feele our selues slacke and slothfull to good duties, we may stirre vp our selues, and binde ourselues by some earnest and faithfull promise to God. If we be inclined to any vice, we are to doe the like. If a man haue fallen into whoredome and fornication, hee may,2 Cor. 7.11. to bridle and halter his lusts, vow neuer to delight in the harlots company. If we haue fallen into drunkennesse, wee may vow fasting and abstinence, yea, the abstaining from all hateful houses of drunkennesse, being allurements & prouocations to the same. The oppressor may vow restitution and mercy to the poore,Luke 19.8. Dan. 4.24. to stir vp his affection the better to performe it. Now in al these, we must beware and take heed, that we be not rash in the words of our mouth nor hasty to vtter a promise before the most high. What a reproach and blemish, is it in such as will readily promise much to men, and yet performe at leisure little or nothing? Doe not all despise such persons? But the fault and offence is more grieuous, when there is a set and solemne promise made to God, and not performed. So then, we that require true, honest, and iust dealing toward our selues, and promises to be kept to our selues by a day, haue wee done the like to God our Lord? Let vs enter into our selues, and examine our hearts, a litle. Wee are ready in sicknesse, in want, in great affliction and aduersity to vow, and solemnely to promise if God deliuer vs, to glorifie him, to be thankeful and obedient vnto him, to enter into repentance and amendment of life. When a man hath loosely and lewdly spent his time in drunkennes, riotousnes, idlenes, wantonnes, enuy, hatred, contempt of God and his word; if God strike him with greeuous sicknes, that he feareth death as the messenger sent of God to seize vpon him then doth he tremble, then doth he desire that God wold haue mercy vpon [Page] him, and then doth he make vowes: If God restore me to health againe, and giue me life, I will neuer bee the man I haue beene, I haue beene giuen to drunkennesse, I will neuer haunt the Ale-house: I haue led a naughty life, I haue dishonoured God, and despised his word, I will hereafter obey his voyce, and attend to his word: I haue hated the children of God, I wil hereafter shew my loue to them, renouncing my sinnes, and liuing to Gods glory.
Oh what goodly promises are these; and how well were it, if men did so indeed? and how were it to be wished, that as they haue opened their mouth vnto the Lord, so they would doe according as they haue promised? But when God hath heard their prayers, and restored them to health; marke, and yee shall finde, that for the most part, so soone as they are recouered, and are able to craule out of the dores, they returne againe to their former wayes,2 Pet. 2.22. as the dog to his vomite, and the Sow that was washed, to her wallowing in the myre. What shall we say of these men? Nay, what may we not say of them? Are they not couenant breakers, and greeuous offenders against God? They are like vnto Pharaoh King of Egypt, when the hand of God was heauy vpon him and his people,Exo. 9.27.35. then he humbled himselfe, hee confessed the righteousnesse of God, the wi [...] kednesse of his people, and the heinousnesse of his sinnes: Then Moses and Aaron must bee sent for in all haste to pray for him, whom hee before despised in his heart; and scorned in his talke: yet so soone as the plague was ceassed, and the hand of God remooued, hee hardened his heart, and would not let the children of Israel goe.
But hee dallyed so long with the iudgements of God,Exod. 15.19. that he deceiued himselfe, and in the end was drowned in the red Sea; as the Flye that playeth with the candle, vntill she be burned and consumed in the flame. So when men haue beene terrified with the hand of God, haue confessed with teares their vngodly behauiour, and haue promised and vowed to God (if he would restore them) newnesse of life, and repentance from dead workes: and yet being restored and recouered, being as vile in sinne, as loose in life, as beastly in behauiour as they were beforr: God hath in iustice striken them againe for their vnthankfulnesse, so as they haue dyed in fury and frenzy without any appearance of grace, or assurance of mercy, or remorse of conscience, or acknowledgement of sinne, or crauing of pardon, or hope of forgiuenesse, or signe of sorow, or ioy of heart, or consolation of spirit, or purpose of amendment:Matt. 27.3.4. but are wholly possessed with a shame of sinne, and guilt of conscience, and feare of iudgement, and the flashings of hell fire. Doth not this shew that Gods wrath is heauy against such vnfaithfull persons as breake their oath, and falsifie their promise made vnto the Eternall, who alwayes keepeth couenant with vs, and will not alter the word that is gone out of his mouth?Psal. 50. [...] O consider this ye that forget God, lest he teare you in pieces, and there be none that can deliuer you. Contrariwise to conclude let vs follow ye example of Dauid, Psal. 66.13, 14. I will goe into thine house with burnt offerings, and will pay thee may vowes which my lippes haue promised, and my mouth hath spoken in mine affliction.
Verse 3. And the Lord heard the voyce of Israel. Here is the fruit and effect of their prayer and humiliation, shewing also the lawfulnesse and approbation of their vow; God accepteth, and respecteth them in their distresses. From hence we doe learne, that God heareth and granteth the prayers of his children.Doctri [...] God hea [...] and gran [...] the Pray [...] of his ch [...] dren. For howsoeuer sometimes hee deferreth to heare and hearken to their prayers, to exercise their faith, to kindle their zeale in prayer, to teach them whence good things proceed, to sharpen their hunger, to make them highly to esteeme the graces long begged, and to proue them by delay; yet in the end God heareth and helpeth, he granteth and giueth the things which they aske according vnto his will. This the Prophet declareth, Esay 65.24. Before they call, I will answer: and while they speake, I will heare And Psal. 120.1. I called vpon the Lord in my trouble, and he heard me. And againe, Psal. 145.18, 19. The Lord is neere to all that call vpon him, yea to all that call vpon him in trueth: he will fulfill the desires of them that feare him, he also will heare their cry, and will saue them. Thus the Lord Iesus, being zealous in prayer, confesseth that his father alwayes heareth him:Iohn 11. [...] Thus the Angel telleth Cornelius That his prayers are heard Thus the Apostle also teacheth, Iam. 1.5.Acts 10 [...] If any man want wisedome, let him aske of God, which giueth to all men liberally, & reprocheth no man, and it shall be giuen him. And in the last Chapter,Iam. 5.1 [...] ▪ 17, 18. Is any among you afflicted, let him pray: and the prayer of faith shall saue the sicke: Helias was a man subiect to like passions as we are, he prayed earnestly that it might not raine, and it rained not on the earth for three yeeres and sixe moneths: and he prayed againe and the heauen gaue raine, and the earth brought forth her fruit.
The reasons to assure vs of this truth, are Reason 1 first, the pr [...]mise gone out of his own mouth, and the assurance of his owne word, who can neuer deceiue nor falsifie his truth. This is it which Christ our Sauiour vrgeth, Matth. 7.7, 8. Aske, and it shall be giuen you: Seeke, and yee shall find: Knocke, and it shall be opened vnto you: for whosoeuer asketh receiueth: and he that seeketh, findeth: and to him that knocketh, it shall bee opened. This is the ground and foundation of our faith in prayer, (to wit,) the promise of God, without which, we can haue no confidence or trust in the mercy of God.
Againe, what man heareth not, accepteth Reason 2 not, granteth not the requests of his children that come vnto him? Men that are euill and corrupt, that haue scarce a sparke of the [Page 785] loue that is in God, will not turne away their eyes from the miseries of their children, much more then will God open the treasures of his graces to bestow vpon vs. This comparison our Sauiour presseth, Mat. 7.9, 10, 11. Where the doctrine hath his confirmation, What man is there among you, which if his sonne aske him bread, would giue him a stone? Or if he aske fish, will he giue him a serpent? If ye then which are euill, can giue to your children good gifts, how much more shall your Father which is in heauen, giue good things to them that aske him? And the Prophet saith, [...] 49.15. Can a woman forget her child, and not haue compassion on the sonne of her wombe? though they should forget, yet I will not forget thee.
Let vs come to the vses of this doctrine. Vse 1 First, it teacheth the blessed estate of the Church, and a great priuiledge that the faithfull haue; so that no man should say, [...] 3, 14. It is vaine to serue God, and what prosit is it that wee haue kept his commandements, and that we walked humbly before the Lord of hostes? But it will be said, Heere they are in troubles and torments; here they suffer sorrowes and afflictions euery day. Be it so, [...]. 8.37, 38 Yet herein they are more then conquerors through him that loued them; so that neither life nor death shall separate them from Iesus Christ our Lord. The Lord is the Sunne and shield vnto vs, [...]. 84, 11. the Lord will giue grace and glory, and no good thing will he withhold from them that walke vprightly.
So then, their tribulations and afflictions shall not hinder their blessednesse, but by manifold troubles we shall enter into happinesse and euerlasting life. Let our present care bee to serue the Lord, and then we shall bee safe vnder his protection, and not feare what man can doe vnto vs, as the Prophet teacheth, Psa. 118. 5, 6, 7. I called vpon the Lord in trouble, and the Lord heard me, and set me at large: the Lord is with me, therefore I will not feare what man can do vnto me, I shall see my desire vpon mine enemies. Let vs therefore walke worthy of this blessed estate and condition, seeing wee haue God neere vnto vs, and ready to heare vs, so often as we poure out our meditations before him. There is no comfort like vnto this, in this life; whereby we obtaine health in sicknesse, riches in pouerty, safty in danger, rest in trouble, ioy in sorrow, comfort in aduersity. So then, howsoeuer the vngodly accounteth the life of the faithfull, contemptible and miserable, aboue all other, yet wee see one are truely happy but they. For if I can say, I haue been hungry, and the Lord hath fed me; I haue been naked, and he hath cloathed me; I haue beene sicke, and he hath restored me; I haue been in dangers, and hee hath deliuered me; I haue a blessed experience of Gods fauor giuen vnto me, and an assurance of future happinesse reserued for me in the heauens.
Vse 2 Secondly, let vs acknowledge it to bee our duty to call vpon him in the day of trouble, and in all our necessities to come vnto him. For if the righteous cryeth, and the Lord heareth him, yea deliuereth him out of al his troubles, let vs flye vnto him;Pro. 18.10. the name of the Lord is a strong tower, the righteous [...]unneth vnto it, and is exalted: Heere is the onely refuge of the godly against all troubles and aduersities; hereby we are instructed to whom we should runne and repaire in all need and necessities. A strong Castle secureth those that flye vnto it for succour and defence. Such is the fauour of God toward the elect in Christ, who are sanctified by the holy Ghost, he protecteth those that flye vnto him, and they shall abide in the shadow of the Almighty. This the Prophet presseth, Psal. 50.15. Call vpon mee in the day of trouble, so will I deliuer thee, and thou shalt glorifie me. Let vs not looke to the hilles or mountaines; to men or Angels; let vs not trust in friends or in riches; in power or policy, but know that our helpe cometh from the Lord, which hath made heauen and earth, who will preserue our going out, and our comming in, from henceforth and for euer. This serueth to condemne the Church of Rome,Ioh, 14.13. 1 Ioh 2.1. who refuse the mediation of Christ to come vnto God, and set vp Saints and Angels in his place to vsurpe his office. But we are sure that Christ Iesus wil neuer faile vs, nor cease to discharge the calling appointed vnto him of his Father. Why then doe we not goe directly vnto him, that gently calleth, and louingly allureth vs, Come vnto me all ye that are weary, and heauy laden, Matt. 11 18. and I will refresh you?
Thirdly, doth God heare vs when we call? Vse 3 and when we aske, doth he answer? Then it standeth with the right of reason and with the law of equity, to heare him when hee calleth vpon vs, and cryeth vnto vs. For whensoeuer we pray vnto God, we speake vnto him, and call vpon him to heare vs. Whensoeuer the word of God is preached and deliuered, hee speaketh to vs, and calleth vpon vs to heare him. If then wee would haue God regard vs, when we cry to him, we must respect him whē he calleth to vs. We cry by prayer; he calleth vs by his word. Therefore, it is that the Lord often denounceth and threateneth all impenitent persons, that hee will despise them that despise him, and will not heare them praying vnto him, that will not heare him preaching vnto them, as Pro. 1.24, 26, 27, 28, 29. Zach. 7.11, 12. Mic. 3.4 Prou. 28.9. Of all comforts that we feele in this life, none is greater then to pray vnto God in our troubles, with assurance to be heard: this the vngodly with all their rage and cruelty can neuer take from vs.
Therefore this is a sore iudgement, when God openly professeth and proclaimeth, that hee will not heare our prayers crying vnto him in our miseries. When wee are reiected and forsaken of men in our afflictions▪ yet we haue our recourse and refuge vnto GOD, and wee are comforted. How wretched therefore is the estate of all vnrepentant sinners, who stopping their eares at the hearing [Page] [...] [Page 785] [...] [Page 786] of the Law doe make all their prayers to be abominable. So did God threaten his people to number them to the sword, because (saith he) I called, Pro. 28.9. Esay 65.12. and ye did not answer: I spake, and ye heard not, but did euill in my sight, and did chuse that thing which I would not. If then wee would haue God open his eares to heare vs, let vs acknowledge it to be our duty to open our eares to heare him. God will neuer stop his eares against any, but those that haue stopped their eares against him.
Vse 4 Lastly, learne to acknowledge the greatnesse of Gods mercy and louing kindnesse, and returne the praise and glory of his owne workes to his great Name. As he hath heard vs graciously, so let vs beare our selues thankfully in rendring to him the calues of our lips, and offering to him the sacrifice of praise. Euen as he filleth vs with his mercy, let vs fill our mouthes with his praise, and the memoriall of his Name,Psal. 116.12.13. and 145.18, 19, 21. and say: What shal I render vnto the Lord for all his benefits toward me? I will take the cup of saluation, and call vpon the Name of the Lord. This vse the Prophet teacheth, Psal. 145. hauing declared that God sheweth himselfe neere to those that call vpon him and feare him, he addeth: My mouth shall speake the praise of the Lord, and all flesh shall blesse his holy Name for euer and euer. If I can say, when all men forsooke me, the Lord took me vp, I haue beene running into the pathes of death, and was neere to destruction, but thou hast brought me backe, shewing me the wayes of life and saluation: I haue beene ignorant, and thou hast instructed me: If I haue this experience of his goodnes, so many waies toward me he openeth my mouth to praise his mercy, and I can neuer sufficiently magnifie his Name that hath brought so great things to passe for me.
This practise is likewise taught, Psal. 107.Psal. 107.8, 15, 21, 31. where the Prophet mentioning sundry deliuerances that God sheweth his people in times of famine, and in the dayes of affliction, by land or by sea, he doubleth oftentimes his affection, Let them therefore confesse before the Lord his louing kindnesse, and his wonderfull works before the sonnes of men. [He deliuered them the Canaanites, and they vtterly destroyed them. See heere the vncertainety of warre. The Israelites after their ouerthrow fight againe, and haue the victory. They were at the first ouercome and taken prisoners by their enemies, but now they preuaile & get the vpper hand. Albeit the righteous fall for a time, yet they are not cast off for euer,Psal 37.24. and 144.1, 2. for the Lord putteth vnder his hand. Great deliuerances giueth he to his seruants, he teacheth their hāds to fight, and their fingers to battel: he is their strength and their fortresse, their tower, and their deliuerer, their shield, and in him they trust. The horse indeed is prepared against the day of battell,Prou. 21.31. 1 Sam. 14.6. but saluation is of the Lord, to whom it is not hard to saue with many or with few. This the Prophet setteth downe, Psal. 81.Psal. 81.13.14. Oh that my people had hearkened vnto me, and Israel had walked in my wayes, I would soone haue humbled their enemies, and turned my hand against their aduersaries. Heereby we learne, that howsoeuer God thinke it meete that his Church lie vnder the crosse, yet in his good time hee helpeth, he forsaketh it not for euer,Doctrine. Though [...] Church lye long vnder the croffe, [...] God lear [...] it not for e [...] uer. but returneth againe in great mercy and compassion. Albeit affliction dwelleth vpon the seruants of God, not onely for a moment, but oftentimes presseth them for a long season, that they haue no breathing time,Iob 7.19. No not to swallow their spittle, (as Iob speaketh:) yet in due time God is not vnmindfull and forgetful of them. Hereunto commeth the saying of the Psalmist, Hee endureth but a while in his anger, Psal. 30.5, but in his fauour is life: weeping may abide at euening, but ioy commeth in the morning. This the Lord expresseth in the Prophet,Esay 54.7, For a little time haue I forsaken thee, but with great compassion will I gather thee: for a moment in mine anger I hid my face from thee, for a little season, but with euerlasting mercy haue I had compassion on thee. We see this point largely declared in the booke of Iudges,Iudg 3.8, [...] when God raised vp enemies against the Israelites, and sold them as a vile thing of base account (for whom he tooke no mony) yet when they called and cried vnto him, he sent them a deliuerer, who saued them out of the hands of their aduersaries. This appeareth in the histories of Ioseph, of Iob, of the Church in Egypt, of Dauid, of Daniel, Gen. 41. 1 [...] Iam. 5, 11. Exod. 12, [...] Psal. 18.1. Dan. 6, 23, who first indured shame and the reproach of the crosse, yet afterward hee returned vnto them when the time of refreshing came from the presence of God.
The reasons are plaine: First, his eares are Reason 1 alwayes open to the cryes of his children, hee putteth their teares in his bottle of remembrance, and writeth them in his Register,Psalme 5 [...] so that when they cry, their enemies shall turne their backs, for God is with his. This he saith, Exod. 2. the children of Israel sighed for the bondage and cryed, and their cry for their bondage came vp vnto God:Exod. 2, 2 [...] and 3, 7. Then the Lord said, I haue surely seene the trouble of my people which are in Egypt, I haue heard their cry and moane, for I know their sorrowes, and I will deliuer them: verifying that in the Psalme,Psal. 77.20. Hee led his people like sheepe by the hand of Moses and Aaron. So long therefore as we haue a voyce, so long as we haue an heart to lift vp to God, and can poure out the meditations therof before him, we haur comfort and assurance to be helped. When the poore infant is fallen into danger of fire or water, or other misery, if he can cry that the father may heare his voyce, there is hope of safety and deliuerance: So, if wee can call vpon God the Father in Iesus Christ, in our distresses, our heauenly Father will not leaue vs nor forsake vs in our dangers.
Secondly, albeit the faithfull fall into many Reason 2 afflictions, and their enemies make long surrowes vpon their backs, yet God will not alway suffer them to bee oppressed, lest they should sinke deepe, and shrinke downe vnder the burthen, & so turne from their obedience, [Page 787] and forsake the faith which they haue professed; according to the saying of the Prophet, The rod of the wicked shall not rest on the lot of the righteous, [...]al. 125.3. lest the righteous put forth their hand vnto wickednesse. He knoweth whereof we are made, he spareth vs in our infirmities, hee will not suffer vs to be tempted aboue our strength he seeth our weakenesse, and how vnable wee are to resist, and therefore he will not giue vs ouer to perish in our afflictions, inasmuch as our light afflictions which are but for a moment,Cor 4.17. cause vnto vs a farre more excellent and an eternall weight of glory; so that albeit the righteous fall seuen times, yet he riseth againe, as the wise man teacheth. [...]ou. 24.16.
Vse 1 To apply this vnto our selues, wee learne first, that the deuises and practises of enemies, albeit they be neuer so secret or malicious, are vaine and frustrate. The people of God shall be preserued, howsoeuer they bee euer plotting and banding themselues together, as wee see in the dayes of the Apostle, [...]ct. 4.27. Herod, Pontius Pilate, the Priests and people, the Iewes and Gentiles conspired together: yet wee shall alwayes haue assurance of safety, and all shall worke for the best to them that feare God, whose loue, no powers, no principalities, no Potentates shall be able to remooue, as the Prophet teacheth, Reioice not against me: O mine enemy; [...]c. 7.8.10. though I fall, I shall rise; when I shall sit in darknesse, the Lord will be a light vnto me, then she that is mine enemie shall locke vpon it, and shame shall couer her which said vnto mee, Where is the Lord thy God? mine eyes shall behold her, now shall she be troden downe as the myre of the streets. This serueth notably to daunt and dismay the wicked and vngodly, who insult ouer the righteous, and seeme wise in their owne eyes; considering that The faithfull escapeth out of trouble, [...]rou. 11.8. [...]sa. 8.9, 10, and the wicked shall come in his stead. This truth the Prophet Esay confesseth and confirmeth, Chap. 8. Gather together on heapes (O ye people) and ye shall be broken in pieces: take counsell together, but it shall be brought to nought: pronounce a decree, yet it shall not stand, for God is with vs. So then, if the faithfull be not euer forsaken, nor stand continually vnder the strokes of their enemies, but God will put to his hand and his helpe to deliuer them, we see, that all their deuises, and all their consultations against them, and insultations ouer them shalbe brought to nothing.
Vse 2 Againe, it behooueth vs, in all the time of our distresse to rely vpon him whatsoeuer tentations come, though we should walke by the gates of the graue, and passe by the gulfe of death. Many indeed are our infirmities, feares, cares, sorrowes, and troubles: yet in them all we must say with the Prophet, [...]al. 42.5.11. [...] 43.5. Why art thou cast downe, O my soule, and why art thou disquieted within me? Waite on God, for I will yet giue him thanks: he is my present helpe and my God. Let vs not therefore despaire in the day of trouble, When the snares of death compasse vs, and the griefes of the graue take hold vpon vs, [...]al. 116.3, 4. when we find trouble and sorrow to pursue vs and ouertake vs, let vs call vpon the Name of the Lord to deliuer our soule, who is mercifull and full of compassion. Pro. 18.10. The Name of the Lord is a strong tower, the righteous runneth vnto it, and is exalted. This is the surest and safest refuge of the godly against all troubles.
Lastly, let all such learne, as lie not vnder Vse 3 the crosse, to commend the common cause of their brethren to God, as if themselues were in affliction. For wherefore doth God promise to free his from the oppression of the enemy, and to restore them to the ioy of their saluation, but to moue vs to this duty of praying for them, pittying their distressed estate, and seeking by all lawfull meanes the comfort and continuance of the Church? This the Apostle setteth downe, 2 Cor. 1.3, 4. Where wee see he vrgeth the Church at Corinth to thinke of this point, to be mindfull of the miseries of others, and to comfort them that are in discomfort, as God hath comforted vs. This is taught by Moses, Thou shalt not doe iniury to a stranger, Exod. 22.21. neither oppresse him: for ye were strangers in the land of Egypt. And heereunto the Apostle accordeth,Heb. 13.3. Remember them that are in bonds, as though ye were bound with them: and them that are in affliction, as if ye were also afflicted in the body. Where he would haue vs so much to bee touched, as if their misery were our owne. This duty it is needfull to thinke vpon. Wee know not what troubles may fall vpon our heads. When wee take our selues to bee freest and farthest from all dangers, then we may bee neerest vnto them, and suddenly fal into them, as a bird into the snare of the fowler. Wherefore, let vs remember them to God that suffer afflictions, that so we may be deliuered, if wee fall into any troubles. But if we harden our hearts in the miseries of others, and haue no feeling of their sorrowes; others shall bee as vnmindfull of vs, and vnmercifull vnto vs, as we haue beene to them.Matt. 7.2. For with what iudgement we iudge, we shall be iudged: and with what measure we meat, it shall be measured to vs againe. Nothing is more greeuous vnto a man, then to be scorned in his misery, and to be insulted vppon in the day of his calamity. The affliction it selfe is bitter and yrkesome to the flesh, but the derisions & mockings of the enemy serue to double the crosse, and to adde to the measure and manner of our misery. If then we shall see with our eyes, and heare with our eares, the lamentable condition of the Church, and laugh when the people of God weepe and lament, the iustice of God shall ouertake vs, and make vs a mocke to our enemy.
4 After they departed from mount Hor, by the way of the red sea, to compasse the land of Edom, and the soule of the people was sore greeued because of the way.
5 For the people spake against God, and against Moses, saying; Wherefore haue ye brought vs out [Page 788] of Egypt to die in this wildernesse? for heere is neither bread nor water, &c.
6 Wherefore the Lord sent fiery serpents, &c.
7 Then the people came to Moses; and saide; We haue sinned, &c.
8 And the Lord said vnto Moses; Make thee a fiery serpent, &c.
9 So Moses made a serpent of Brasse, &c.
Hitherto of the first part of the Chapter, containing the encounter betweene the Canaanites and the Israelites: now we come to the second part, handling the eight and last murmuring of the people through wearinesse of their way, and compasse they were compelled to fetch, through the vnmercifulnesse of the Edomites; wherby they offended God againe. In this history we are to consider sundry circumstances, setting downe their sinne, who fal againe into their former faults and offences, As the dog returneth to his vomite, 2 Pet. 2.22. and the Sow vnto the wallowing in the myre. First, the place and occasion hereof is described. Secondly, the manner of their sinne. Thirdly, the matter and substance thereof, wherein it consisteth is set downe. Fourthly, the punishment, and iudgement of God inflicted vpon them for their sinne. Lastly, the euents and effects following the punishment.
First, touching the circumstances of the place, and occasion of the sinne: obserue that the Israelites departing from Hor, and crossed in their purpose, weree constrained to trauell all along the coasts of Edom, and to passe ouer a most perilous and dangerous desert, as it is set forth, Deut. 8.15. Where the hearts of the people failed and fainted, where the fiery serpents stung and destroyed them, and where thirst pined them away. It was no small greefe and vexation vnto them, hauing onely a short cut into Canaan by crossing ouer the countrey of the Edomites, to wander vp and downe, to trauerse the ragged rockes, the high mountaines and the vaste wildernesse; and thereupon they brake out (through impatiency of spirit) to murmure against Moses. They thinke themselues in the high pride of their hauty hearts, able to match and to meete with the king of Edom in the field, to giue him battell, and to worke their owne peace and passage by dint of the sword, as they had ouerthrowne Harad, a king of the Canaanites, and destroyed his cities; and therefore needed not to stand at the mercy and courtisie of others, nor fetch such compasses as Moses made them to doe in the wildernesse.
Secondly, the manner of their murmuring is remembred, verse 5. where the hand of God being heauy vpon them in that great and terrible wildernesse, they do not cry to him, they doe not call to mind that blessed experience of his helping hand, which they had found euer ready to succour and sustaine them;Exo. 14.13, 14 they consider not the reuenge and punishment that God from time to time had taken of their murmurings; but they flye vpon him as a mad dog in the face of his master that feedeth and fostereth him, that breedeth and bringeth him vp; they reuile and raile vpon his seruant Moses. Such is the slippery place of gouernement, such is the nature of the multitude, and such is the lot of Gods Ministers.
Thirdly, the summe and substance of their mutiny and murmuring is two-fold. First, a very vehement expostulation with Moses for bringing them out of Egypt: wherein they disgorge their malice with full or rather foule mouthes,Exod. 14.11. As if he had aduisedly and purposely brought them into the wildernesse to destroy them. Secondly, obserue the reasons of that expostulation, which are two: first, because at this present, no bread, no water, no foode appeared vnto them, who measured the strength of God by the length of their bellies: now they account themselues ready to bee famished. Which kind of death proceeding from hunger and famine, of all other kinds that can be thought vpon, is most wretched and miserable; it hath driuen men and women to this exigent to eate their owne flesh,Deu. 28.53. 2 king 6.29. and the flesh of their children. Secondly, because they were weary of Manna, which they call a light, a sight or vile meate, such as no reckoning or account was to be made thereof. Wherein they slander God, bring vp an euill name and report of his miraculous work, and complaine of their necessity, where no want was; and of hunger, where no hunger was; and so their vnbridled tongues testifie their vnthankefull hearts, saying: That they were weary of their liues for this light meat, which God notwithstanding had sent them from heauen,Psal 78.25. and fed them with Angels foode in great aboundance, verifying the saying of the Wiseman,Prou 19.3. The foolishnesse of man perverteth his way, and his heart fretteth against the Lord.
The fourth point followeth: namely, the punishment which God inflicted without any communication had with Moses, or denouncing of it before it fell, (as God had done before, when he hid not from Moses what he was determined to doe before he hid it) but presently punished them, to shew the greeuousnesse of their sinne, and the greatnesse of his wrath conceiued against them. The punishment was,Psal. 140.3. That whereas they had sharpned their tongues like Serpents, so as the poison of adders and astes was vnder their lippes, he sent among them a kind of Scorpions and Serpents, which with their biting infused their venome and poison, which immediately being shed, dispersed it selfe into all their body; whereby they were inflamed with such extraordinary heate, that they endured great drought, and suffered a great thirst, whereof they complained before. They thought they complained of thirst iustly, but now they feele it indeed to the full; so that such are were stung with this venemous byting, dyed the death.
The last circumstances to bee considered, are the effects following. For first, the people in this great extremity, and anguish of spirit, come in haste to Moses (against whom before they maliciously murmured) to whom they confesse their offence, [...]n. 5.16. that now began to lie sore vpon their conciences, and desire earnestly his prayers, that they might bee preserued, and deliuered from the venemous bytings of those stinging serpents; which Moses doth willingly & faithfully performe, being mindfull of his owne duty, and vnmindfull of their wrongs. Secondly, the Lord hauing brought the people to a sight of their sinnes, by a feeling of his iudgments, that they humble themselues before him, confesse their offences, and call for mercy: he heareth the prayer of Moses (For the prayer of a faithfull man preuaileth much if it be feruent,) [...] 5.15. is reconciled vnto them, and witnesseth the same by giuing them a true token, and shewing the meanes and remedy of their present malady; commanding a visible signe and shape of those fiery serpents to be set vp in brasse vpon an high pole, which the people might behold a farre off; so as the Israelites looking thereupon, should presently and immediately bee healed of that deadly sting.
Thirdly, the obedience of Moses is set down, which is greatly to be praised and commended. For albeit it might seeme foolish to carnall wisedome, and vnpossible to humane reason, for a dead image to helpe the deadly byting of those liuing serpents, yet he asketh not counsell with flesh and blood, nor measureth the commandements of God by the deceitfull measure of mans vnderstanding, but submitteth himselfe and all his thoughts to the word of God. He did not reason against the commandement of God,King. 5.12. as Nahaman the Syrian did against the commandement of the Prophet, Bidding him goe and wash seuen times in Iordan, whereby his flesh should come againe, and he should be cleansed of his leprosie: But hee did simply as God commanded, and as the people desired, he set vp aloft the brazen serpent, hauing the image and similitude of the true fiery serpents; hee aduanceth it on high, openly, publikely, speedily, in the sight and view of all, at the onely beholding whereof, the Israelites bitten, were cured & restored to health, that none of them dyed afterward of that poison and infection, that did behold the image that was set vp.
But before we proceed to the Doctrines of this diuision, sundry questions are to be demaunded, and determined, touching this act of Moses, setting vp the signe and image of Obiection 1 these fiery serpents. And first of all, how doth this agree with the second commandement, which forbiddeth the making of an image, or representation of any thing in heauen aboue, or in the earth beneath? hath Moses so soone forgotten the law which God gaue in mount Horeb? Or doth hee now fall into idolatry, which himselfe so zealously reuenged, and seuerely punished before, in the Israelites setting vp the golden Calfe, himselfe now erecting a brazen serpent? I answer, Answer. this fact is no breach of the second Commandement, which forbiddeth to make an Image of our owne head, by our owne authority, at our own will and pleasure, and therfore the Law saith,Exod. 20, 4, 5. Thou shalt not make to thy selfe any grauen Image.
Againe, the Law forbiddeth Images which are worshipped,The example of Moses setting vp the serpent, fauoreth not images set vp to any religious vse. and haue diuine honour giuen vnto thē, or else are made to be worshipped and adored. But this Image of the brazen serpent was not made by the authority of mā, but by the expresse commandement of God▪ saying vnto Moses, Make thee a fiery serpent, that is, a similitude of one of those serpents. Neither was it made to be worshipped, but onely to be looked vpon: not to bend ye knee vnto it but to fasten the eie vpon it; not for it selfe, but for another end; euen to heale the people, and by healing them to represent Christ crucified and hanging on the crosse, whereof this Image was a signe and token:Iohn 3.14. & therefore when in processe of time it came to be abused to Idolatry,1 King 18.4. Hezekiah stamped it in peeces with contempt. This also wee may say and answer to the Church of Rome, maintaining the worshipping of Images, defacing the glory of God,Rhem. Test. annot. in Heb. 9. cap. and obiecting in defence of them the example of Moses making the Cherubims, & setting them ouer the Mercy-seate. And the Iesuites reason, that seeing they were set in the holy place, they may much more bee set in our Churches; seeing the Iewes were permitted them, a people prone to Idolatry, & grosse in imagination, much more are they allowed to Christians vnder the Gospell. And lastly, seeing ye Angels were portrayed, which are meere spirituall substances, much more may the Images of Christ, his blessed mother, his holy Apostles, and his beloued Saints. The Iewes were children,Cal. 4.12. and as an heyre in his nonage, and were suffered to haue these rites and rudiments to be their booke to help their capacity, and to instruct them in knowledge; but now the Church, being as a man growne to fuller strength, and able to digest stronger meate, doth not stand in need of such rude Teachers and Schoole-masters. Besides, these were set vp by the expresse commandement of God: we are forbidden to make any images according to our owne fancy, and by our owne appointment in his seruice. But when God forbiddeth vs the making of Images, he gaue not a Law to binde himselfe, nor restrained himselfe from commanding & ordaining such signes and similitudes, such formes and figures, as he thought fit for the furnishing & finishing of the Tabernacle.
Againe, a particular commandement giuen of God, doth not giue a discharge of the generall Law, nor set men at liberty, or open a gap to do at their pleasure that which GOD expresly and directly forbiddeth to be done: [Page 790] so that euery commandement must be vnderstood with this restraint and prouiso,Gen. 22.2. Except God command the contrary.
Furthermore, it is a foolish comparison and an euill conclusion, to reason, because these Cherubins were set in the soueraigne holiest place of all the tabernacle, therefore much more the images of Christ, of his mother, and of Saints, may be placed in churches. For how fondly and childishly doe they dispute, arguing from such as were set vp by the commandement of God, to iustifie such images as God neuer commanded; nay, which are forbidden to be made to any vse of religion?
D. Bish. against Refor. Cathal.Againe, those Cherubins (as themselues confesse, though others of them deny it) were set in the most holy place, whereinto the high Priest only entred and that once a yere; where they were neuer seene of the people, and consequently there could be no danger of idolatry, standing in a place farthest remoued from the peoples sight: whereas the Romish images are not only set openly in Churches in the peoples view and prefence, but are commanded to be worshipped, & men commonly kisse them and creepe vnto them in signe of honor. Yea, the writer to the Hebrews teacheth, that the holyest place signifieth the highest heauens: Now, we cannot conclude, that because the images of the Cherubins were set vp in the place that representeth and resembleth the heauenly condition of the life to come, therefore they may be set vp in earth, and in this present life.
Moreouer, the comparison will not holde, from Angels to other, that seeing they being spirits were portrayed; such as had bodies may be: as Christ, his mother, & the Saints. For we may better draw a contrary conclusion; that seeing the Lord commanding some images and similitudes to be set vp, would haue none of such things which can possibly bee portrayed by the Art and cunning of mans hand; therefore ought men much lesse to doe it by their sole and single authority. Neither was there any resemblance or representation of the nature, substance, or essence of Angels, but onely of their office and function alone: so that if this serue to confirme and ratifie imagery in the Church, it can proue no image of the persons of Christ, of his Mother, and of the Saints but onely of their office.
Moreouer, these new idolaters do borrow the weapons of the old idolaters that liued in the dayes of Tertullian, Tertul. contra. Marcun. lib. 3. who alleadged this example of the Cherubins, which the Rhemists doe: to whom he answereth, it was done for ornament of the Arke, not for worship of the images: so that to warrant any setting vp of religious images against the second commandement, a man must haue the like speciall warrant and word that they had from the Lord.
For if Moses had set vp the Cherubims or brazen serpent for those causes without Gods commandement, hee had sinned greeuously, and commited idolatry, which God abhorreth. And whereas they say, God forbiddeth onely the idols of the heathen, made for adoration of false Gods, it is a vaine cauill,Epipb bere. 14 & 55 & 79 E [...]ipb Epist. [...] Ioan. Hiero. and an olde and cold euasion. For the commandement is generall, condemning the images of all heretikes made for any vse of religion.
Againe, this conceit is euidently confuted by Moses, who opposeth the voyce of God heard in the mountaine, to all images; and namely to the image of God himselfe, who is said to haue appeared in no likenesse, lest they should make an image of him Deut. 4.15 16. Take good heed to your selues, for ye saw no image in the dayes that the Lord spake vnto you in Horeb out of the minds of the fire, that ye corupt not your selues, and make you a grauen image or representation of any figure, whether it be the likenesse of male or female: where he reasoneth, that because they saw no image, they must make none.
The second question is of the manner how Obiection 2 this curing and healing was wrought and performed. It was set vpon an high pole or perch to be seene and viewed of all the people. They were stung, they looked vpon it, they were by and by healed at the very sight thereof, none that saw it perished, though they were stung before. Now the question is, how this naked sight and bare beholding of the brazen serpent, could cure this byting, and turne the ranke poison into a counterpoison.
I answer, Answer. there was no proper force or naturall power inherent in the image it selfe. For in all naturall things consisting of the matter and the forme, the force which they haue, proceedeth either from the one or from the other; either from the matter whereof it is made, or from the forme whereby it consisteth. The matter of this serpent was brasse, without sense, without breath, without life, which hath no vertue or vigour to cure the stingings and bytings of venemous beasts, more then the brazen Lauer, the brazen Grate,Exod. 3 [...], 1 [...] Chap. 35, 1 [...] Chap 36, 1 [...] Chap, 3 [...], 1 [...] Leuit. 6, 28 Numb. 16, [...] 1 King 7, 45 the brazen Taches, the brazen Sockets, the brazen Pot, the brazen Censors, the brazen Sea, the brazen Pillars, the brazen Basons, and other holy instruments applyed about the Temple and Tabernacle; none of which wrought any such strange and wonderfull miracle. Nay some of the Hebrew Rabbines and Doctors doe declare, that the cure was by contraries,Paul. Fa [...] i [...] par apb. [...]ld. Dauid. inasmuch as the nature of bright shining brasse is such, that whosoeuer being bitten of a serpent beholdeth it, presently dyeth.
The outward forme of this serpent was not of nature but from Art, made in proportion like to the serpents that stung them: but the artificiall forme worketh nothing of it selfe, which it receiueth from the workeman: Wherfore this brazen serpent could performe no such worke by any force or vertue of it owne. Whence then had it this wonderfull power and operation? Surely, from the ordinance, [Page 791] appointment, and institution of God onely. Thus was the cure performed, not as by ordinary means of Phisicke or Chirurgery, or by any naturall property of the Serpent, such as we know, learne, and perceiue to be in hearbes & simples, applyed to places affected and infected. For this extraordinary worke must be weighed, either by the nature of the thing, or by the apointment of God, beside & beyond the nature of the thing it selfe. But not by'the nature of the thing considered in it selfe; for we see if a man frame such an image it hath no such strength, neither had this any such vertue remaining after this season. Therfore by the institution of God it was made forcible and effectuall, who can heale all our infirmities at his owne pleasure, as he healed Naaman by washing in Iordan, 2 King. 5, 12. restored a great multitude of sicke folke by stepping into the troubled water, Ioh. 5.4. gaue sight to the blind, Ioh. 9.6. by making clay of spittle and annointing the eyes of the blinde therewith. Now this institution was Sacramentall (as wee haue shewed,) for the serpent hanging on a pole, figured out Christ hanging on the Crosse, who is made of God, Iesus, that is, A Sauiour vnto vs, that such as looke on him, that is, beleeue in his Name, should not perish, but haue life euerlasting: and this kinde of cure did greatly magnifie Gods mercy. For if the serpents had beene suddenly taken away, as the plagues brought vpon Egypt were, it would bee thought they had come by chance and fortune; yea, the great fauour of God would soone haue beene forgotten: Now, albeit these serpents remaine among the people, albeit they oftentimes sting them, albeit they treade vpon them and feele the venome of them, yet they may well bite them, but they cannot kill or destroy them, seeing they had so sudden and soueraigne a remedy at hand to restore them.
Obiection 3 Another question may be asked, why this brazen serpent was kept and reserued so long after the serpents were gone from the Israeites, and the Israelites from the wildernesse, and were placed in the land of promise? for it appeareth to haue beene in king Hezekiahs time, seuen hundred yeeres after the erecting of it.
I answer, [...]wer. it was preserued to be a monument of this history, to wit; of the peoples rebellion, of Gods compassion, and of Christs passion, because it was a liuely figure of his crucifying, and of spirituall grace receiued from him. But when once another end contrary to the first institution and Gods ordinance crept in, that the people offered incense vnto it, albeit it were the commandement of God, the worke of Moses, the type of Christ, the cure of the people, yet it was iustly demolished, & rightly cōmanded to bee destroyed, that all occasion of superstition and idolatry might be cut off for euer afterward.
Obiection 4 But are all things to bee destroyed that are abused? and to be abolished that are and haue beene worshipped?
I answer, Answer. no: for then the Sun, the Moone, and the Starres should bee pulled out of heauen, Deut. 4.19. Ier. 7.18. in as much as the whole hoste of heauen haue beene worshipped as gods. So the bread and wine in the Lords Supper, should be abolished, seeing they haue beene horribly abused to palpable idolatry. Besides, wee must make a double difference in the deciding of this doubt.
First, betweene the ordinances of God abused to superstition, and the inuentions of men abused to superstition. The meere deuices of men, when once they are abused, may be taken away; but the ordinances of God, which he hath appointed, must not bee repealed and refused for the abuse of them. Againe, wee must make another difference betweene the ordinances of God instituted vpon speciall and particular occasion for a temporall benefit at some one time, and such ordinances of God, as haue necessary and perpetuall vse, which for no abuse are to be omitted and cut off, as the Sunne, the Scriptures, the Sacraments, and such like. But the brazen serpent was not so: wherefore by Hezekiah it was religiously demolished and destroyed; albeit at the first setting vp, it were a comfortable and profitable ordinance of God for the present good of his people: yet being grosly abused, and then no necessary vse of it remaining to the Church, counteruailing the danger of the continuance thereof, 2 Kings 18.4. he is commended by the Spirit of God for his zeale toward God, in stamping it to powder, and vtter defacing that brazen stuffe. Neither did he account it sufficient to withdraw worship from it, or to forbid the people to burne vnto it, or to send out the Leuites to instruct them better in the seruice of God, or to punish such as gaue the glory of God (whereof he is iealous) to a molten image:Esay 42.8. but cast it downe in detestation, and the better to auoyde the sinne, tooke away the occasion, which was as a stumbling blocke before their eyes.
Verse 4, 5. The soule of the people was sore greeued, because of the way, for the people spake against God, and against Moses, &c. Heere we see how they fall againe into their former sin and murmuring, so often noted in this booke, and elsewhere, as Exod. 15.24. and 16.2, 3, and 17.2, 3. for the greatnesse of their labour, for penury of water, for lacke of flesh, for want of dainties & delicates, they distrust Gods great prouidence; and for these rebellions they had beene often greeuously punished: yet loe, they fall into the same sinne againe. Their tents were replenished with his heauenly blessings, all places did yet smoake with the fire of his iudgements; yet beholde, there is no ende of their rebellions, verifying the saying of the Prophet, Can the Blacke-Moore change his skin, Ier 13.23. Nazian orat. 1 [...]n Iulian. or the Leopard his spots? then may ye also doe good, [Page 792] that are [...]stomed to doe euill. Heereby wee learne four our instruction,Doctrine. Our weakenesse is such, that we are ready to fall againe in [...]o the same sins which we haue renounced. that lamentable is our condition if God leaue vs, we fall into the same sinnes againe and againe, which before we refused and renounced. I say, such is our great frailty and weaknesse, if we be not stayed and vnderpropped by the assistance of the Spirit, that we returne with greedinesse vnto our former sinnes which wee seemed to haue forsaken and abiured. This the Prophet plentifully teacheth, Psal. 78.40, 41. How oft did they prouoke him in the wildernes, and greeue him in the desert! yea, they returned, and tempted God, and limited the holy one of Israel. Thus did Pharaoh, Exod. 9.37, 38. I haue now sinned, the Lord is righteous, but I and my people are wicked; pray ye vnto the Lord for me (for it is enough) and I will let you goe: but when the haile was gone, and the thunder ceassed, and the iudgement was remooued his heart was hardened, and hee continued in his sinne. The like we see in Saul, who could cleare Dauid more then he? His owne conscience rouzed him vp, which before was asleep, and he confesseth with teares, Thou art more righteous then I, 1 Sam. 24.17, 18, and 26.21, 22. for thou hast rendred me good, and I haue rendred thee euill: thou hast shewed this day that thou hast dealt well with mee, for as much as when the Lord had closed me in thine hands, thou killedst me not: yet the same Saul fell againe into the same sinne, and acknowledgeth his owne wickednesse; I haue sinned, come againe my sonne Dauid, for I will doe thee no harme, because my soule was precious in thine eyes. Wee see this in the example of the Israelites in the booke of Iudges,Iudg. 3.7, 12, and 4, 1, 2, and 6.1, 2. they committed euill againe and againe, they transgressed by idolatry, they knew what that sinne was; they had experience of Gods seuerity against it, they had confessed it and cryed for mercy; yet the same people, and the children of the same people, not taught by their former falles, nor admonished by former iudgements, nor instructed by former deliuerances, doe proceed in the same sinne, and prouoke God to punish them by their relapse into the selfe same iniquities. Heereunto commeth the allegory and similitude, of the vncleane spirit that wandred in the wildernesse, and ranged vp and downe without rest, but in the end found his house empty, Mat. 12.45, 46 swept and garnished, so that he tooke seuen other spirits worse then himselfe, they enter in and dwell there. So the places of the Apostle, Heb. 6. Do directly offer this point, that many sinne againe, after the receiuing and acknowledgment of the truth, according to the faying of the Wise man,Pro. 26.11. As the dog turneth againe to his owne vomit, so a foole turneth to his foolishnesse. So that except the Lord vphold, and hold men backe▪ they fall into the same sins before committed, and prouoke him afresh by those sinnes which before they refused.
Reason 1 For first of all, who is the author of constancy and perseuerance in any good worke? Is it of our selues? Is it of our owne power? Nay, as euery good giuing and perfect gift is of God, so he that in his nature is vnchangeable giueth vs the gift to stand, and preserueth vs from falling, as the Apostle teacheth, Rom. 11.18, 19, 20. Where he taketh away all occasion of boasting from the Gentiles, against the Iewes, reasoning from their chargeable condition, not being firmely fastened, and deepely grounded as the roote it selfe; but mooueable and mutable as the boughes and branches knit to the root, being easie to be broken off. So then, God is the author of constancy, and of perseuerance,Phil. 2.13. Who worketh in vs both the will and the deed & not man by his own proper strength who if he be not stayed by him that is the stay and strength of Israel, he falleth into horrible sinnes, and such as goe against his owne conscience, as may appeare very euidently by many examples. Againe, none can come to God, except the Father draw him. We are the greatest enemies to our saluation. All within Reason 2 vs, is against vs: wee naturally contemne the word which is the rule of constancy, and the staffe to vphold vs, and as the arme of GOD stretched out to pull out of destruction. Thus the Prophet chargeth the Iewes, Nehe. 9.26.27. They were disobedient, and rebelled against thee, cast thy law behind their backes, and slew thy Prophet, which protested among them to turne thē to thee, and committed great blasphemies. Man then left to himselfe, wherunto is he left, but to see his owne weaknesse? And what remaineth in him that may bring him to God, and leade him in the right path? Vndoubtedly nothing is in vs, but selfe-loue, pride, hautinesse, contempt of God, neglect of his word, as wee see in ye manifold relapses, & often reuoltings of these Iewes, in whom as (in a glasse) wee may see our owne faces, yea our owne hearts, seeing wee are of our selues no better then they.
Now let vs come to apply this doctrine to Vse 1 our selues. First, we conclude, that fearefull and dangerous is the estate of those from whō the Lord taketh the light of his countenance. If he leaue vs to our selues, we worke our destruction by rebellion against him. It is a great grace & mercy of God toward vs, to be once enlightned, to taste of the good word of God, to be made partaker of the holy Ghost, and to taste of the powers of the life to come (which he denyeth to many thousands in the world, who proceed not so far:) now to leaue these goodly and glorious beginnings, and fal from light to darkenesse, and from righteousnesse into sinne, is to make our end worse then the beginning,Mat. 11.4 [...] and our case most fearefull by returning to our vncleanenesse, as the Apostle Peter declareth, chap. 2.20, 21. For Satan wil enter deeper into such, and take fuller possession of their hearts. Euen as a Iaylor, when his prisoner hath escaped out of his hands, & broken prison, if he fasten vpon him againe, will lay better hold, wil cast more irons vpon him, and keepe him faster then before: so will the diuell deale with all euill men which are his [Page 793] slaues and prisoners, So that hee that is vniust, shall be vniust still: and he that is filthy, let him be filthy still, Reuel. 22, 11. We see this by daily experience▪ in all such, as hauing washed their garments, do defile them againe, they grow worse and more wicked then they were before. We should let our light so shine before men, that they seeing our good works, may glorifie our Father which is in heauen. Mat. 5, 16. So many therefore as haue quenched the good motions of the Spirit, and put out the light that began to shine in their hearts, are as smoking Torches, and stinking snuffes, odious in the nostrils of God and men. Let vs therefore make much of the least seedes of godlinesse sowne in our hearts, and kindle the flame that is begun in vs, if so bee wee haue tasted how bountifull the Lord is. Let vs be earnest in prayer to God, that he would stablish vs with his grace, and not take his holy Spirit from vs, Psal. 51, 11, nor leaue vs in the houre of tentation when the flesh is weake.
Vse 2 Secondly, let no man presume of himselfe, or glory in his owne strength, [...]or. 10, 12. But let him that thinketh he standeth, take heed lest he fall. If any good be in vs, it is of another, who must work the will and the deed, the beginning and the ending; we stand by his hand, we continue by his grace, we runne because he moueth, wee seeke because he preuenth, We come to God because the Father draweth. [...]n 6, 44. Remember Peters cō fident bearing of himselfe, which was the first steppe to his fall, as we see, Math. 26, 33, 34, when he said, Though all men should be offended by thee, yet will I neuer be offended: yet Christ telleth him, Verily I say vnto thee, that this night before the Cocke crow, thou shalt deny mee thrice. And the Euangelist declareth, that when hee saw the swords and staues, the high Priests seruants, & the higher powers armed against him, he denied him thrice, first barely & more fearefull and faintly, then with cursing and execration to himselfe. Let euery soule learne from hence, that seeing God onely must helpe and vphold vs, to lay hold on the sweete mercy of Christ, and come boldly before ye throne of his grace. Let vs not rashly presume vpon our selues, but confidently relie on him, and pray him earnestly to preserue vs, to beare vs in his armes, that we dash not our foot against a stone, nor ruine our selues vpon euery Rock.
Vse 3 Lastly, hence ariseth great comfort to Gods children that fall of weaknesse and infirmity into the same sinne after repentance. Such is the depth of Satans tentations toward those that are afflicted in conscience, that wrastle with the Law, that feele the wrath of God, that beare the heauy burden of sinne, and are entred into the very suburbes of desperation. He telleth them, that the children of God fall not into the same sinnes againe after their repentance. If they doe, he subtilly suggesteth vnto them, that there is no place for a second repentance, nor hope of Gods mercy, nor fruite of Christs merite. This is a false spirit in the mouth of false Prophets, which broach damnable and detestable lies in the Church of God, 1 King. 22, 4, and 2, 37. And this was the errour of the Nauatians, Aug. de bar. cap. 38. which denied repentance after baptisme for offences committed euen through frailty, through feare and force of persecution. But the promises of God are without limitation of times, or consideration of sinnes, or respect of persons; he will receiue to mercy all repentant sinners, whether the sins bee committed before or after baptisme, whether once or often. This pardon Christ our Sauiour publisheth, Mat. 11, 22. Come vnto me all ye that are weary and heauy laden, and I will ease you. So the Apostle Iohn testifieth, 1. Ioh. 2, 1. My little children, these things write I vnto you, that you sinne not: if any man sinne, we haue an Aduocate with the Father IESVS CHRIST the iust. Furthermore, the Lord enioyneth, that wee sinfull men forgiue our brother seuenty times seuen times, Luke 17, 4. if he turne againe and say, It repenteth me: therefore himselfe will much more freely forgiue; whose mercy is infinite, whose fauour is incomprehensible, whose louing kindnesse endureth for euer. This also appeareth plainely in the examples of the seruants of God. We see how Abraham the father of the faithfull faileth in calling his wife Sarah his sister,Gen 12, 13. and 20, 2. wherby himselfe was iniured, the vnbeleeuers tempted, and her chastity endangered; yet he fell againe afterward into the same sinne, and incurred ye same danger, and laid a stumbling block before the blinde, so that he had ruinated himselfe & his wife, if the hand of God had not assisted and preuēted the mischiefe. The like we see in Lot, in a greater sinne,Ge. 19, 33, 35. who being deliuered out of Sodome, and growing secure, fell twice into horrible incest with his owne daughters, and yet recouered himselfe by vnfeigned repentance, The like we see in Iohn, Reuel. 19, 10. and 22, 8. one of ye twelue Apostles, and the Disciple whom Iesus loued, how he fell into idolatry, and worshipped an Angell, for which he was reproued of the Angell: yet he failed the second time, in giuing diuine worship to a creature, which belongeth properly and peculiarly to the Lord the Creator. Here then is comfort and consolation to all such as grone vnder the burden of sinne, & haue fallen through infirmity into the same sinnes: let not such doubt of Gods mercy, Who is much in sparing sinners, and with whom is plentifull redemption. Psal. 130, 7. Let them not feare the tentations of the diuell, who goeth about like a roring Lyon, seeking whom he may deuoure, 1 Pet. 5, 8, but assure themselues, that albeit with Peter they fall often, yet if with him they repent truely, & weepe bitterly for their sinnes, the Lord is mercifull to forgiue them their sinnes. Not that we should sinne proudly presumptuously, stubbornely, stifly and obstinately against him, that grace may abound, Romanes, chapter 6, verse 1: but if we sinne thorough frailty, he wil not shut vs frō his mercy. The diuell will tempt often, the world allure [Page 794] often, the flesh entise often; so we may fall often through the tentations of the diuell, thorough the allurements of the world, and thorough the entisements of the flesh. If they did draw vs and prouoke vs to sinne but once, we should fall but once; but they are euer at our elbow to worke our ruine, and forsake vs not for euer, as the diuell departed from Christ onely for a season. Luke. 4, 13. But the Lord knoweth whereof we are made, He remembreth that we are but dust: he considereth that wee are but flesh, yea as a winde that passeth and cometh not againe. Psal. 103, 14, and 78, 39. So that albeit we be often ouercome by sin, yet if we often repent and returne vnto him, he is a Father that hath more then one blessing in store, and a liberall giuer that reprocheth no man,Iam. 1.5. and pardoneth those that haue often asked and begged pardon. It followeth.
[Here is neither bread nor water, and our soule loatheth this light bread.] Heere is the sinne of this people: after God had plentifully and aboundantly fed them to the full, they waxe wanton and weary of this food, they account their Manna a vile and contemptible meat, albeit it were most precious, and named therefore,Psal. 78, 25. Doctrine. Naturally we soone waxe wearie, and wanton of Gods gifts. Reuel. 2, 17. Angels food. The doctrine from this corrupt practise, is this; yt we waxe weary, loathe, and contemne Gods blessings, which we seemed at the first with ioy and gladnesse to receiue. We soone learne to contemne, to make little and light account of spirituall and temporall blessings, for this Manna was both. We see this in our first parents, they were compassed with the kindnesse of God, and hedged about with his mercies, yet were not long contented with them, nor rested in them with thanksgiuing, but lusted to taste of the tree of be knowledge of good and euill, and would be as gods, knowing good and euill. Gen. 3, 6. So Esau was the first borne, he should haue delighted therein as in a pledge of Gods fauour, and a mirrour of his great mercy,Ge. 25, 33.44. Heb. 12, 16, 17 yet he grew prophane and secure, he sold the birthright, and contemned the blessing. This Salomon teacheth, Prou. 27, 7. The person that is full, despiseth an hony-combe, but vnto the hungry soule, euery bitter thing is sweet. The like we reade in Moses, Deut. 32, 15. Hee that should haue beene vpright, when he waxed fat, spurned with his heele: thou art grosse, thou art laden with fatnesse: therefore he forsooke God that made him, and regarded not the strong God of his saluation. Thus we see how ready we are to despise Gods graces, and so to come to the very top of iniquity.
Reason 1 The reasons follow to be considered. First, it is not much to be maruailed at, that we wax weary of good things, because we want the spirit of discerning and of iudgement to see into our owne selues. Hence it is, that we hold not on in a certaine and setled course the way of godlinesse which we are entred into. We hault in our iourney, and many waies trip before we come to the end, thereof. And the reason is, because we weigh not heauenly things with the weights of the Sanctuary, but put thē in the partiall and deceitfull ballances of our owne braines, wherby we deceiue our selues, rob God of his honor, & prize the best things at a vile rate, as Christ was valued at thirty pence. Zach. 11, 22. This sencelesnesse & sottishnesse, Christ himselfe checked in the Israelites, saying vnto thē, when he was come neere to the City and beheld it with teares, O, Luke 19, 4 [...]. if thou hadst euen knowne at the least in this day, those things which belong vnto thy peace; but now are they hid from thine eies. Where there is this blindnesse of minde, this security of heart, this want of iudgement to discerne of their estate & condition aright, no maruaile if there be a loathing and leauing of good things, as was among the Israelites in this place.
Secondly, we are so besotted and bewitched Reason 2 with the glittering shew of this world, and of the things in this world, that we haue no leisure to minde the world to come, and are so pampered vp with the peace, and plenty, and pleasures of the world, that as resty horses we spurne against our Creator,Deut. 32, 1 as Moses complaineth, and we heard before. As we are of the earth by creation, so we alway carry a lump of this earth about vs, our hands are full of it, our eyes looke vpon it, our feete tread vpon it, our senses are exercised with it, our talke & communication is vpon it, our hearts are possessed with it, ahd all our life long we dwell vpon it. Seeing therefore this mould of earth & earthly things hath taken such roote in vs, no maruaile if we grow carnal and secure, waxe wanton and weary of the word, and of those waies that leade vnto life and saluation. This doth our blessed Sauiour teach vs, Mat. 13, 22, in the Parable of the Sower, He that receiued the seed among thornes, is he that heareth the word, but the cares of this world, and the deceitfulnesse of riches choake the word, and he is made vnfruitfull.
The vses heereof are, first to shew vs the Vse 1 difference betweene the godly and vngodly. For the godly do magnifie Gods graces, set them at an higher rate, & make a greater reckoning of them then of al earthly things. This appeareth, Mat. 13, 44, 45, 46. The kingdome of God is like vnto a treasure hid in the field, which when a man hath found, he hideth it, & for ioy therof departeth, and selleth all that he hath, and buyeth that field. Againe, the kingdome of heauen is like to a Merchant man that seeketh good Pearles; who hauing found a Pearle of great price, went & solde all that he had, and bought it. Phil. 3, 8, 9. So the Apostle Paul accounteth all things losse, and iudgeth them as dung, that he might winne Christ, & might be found in him; not hauing his owne righteousnesse which is of the Law, but the righteousnesse of God through Christ. But the vngodly despise the graces of God, like the Gadarens, who prefered their swine before Christ, Math. 8, 34, and like prophane Esau, Heb. 12, 16. who for one portion of meate sold his birthright. If they sustaine any damage or losse in their riches, and substance of their house, how are [Page 795] they greeued and vexed? How do they howle and cry out as if they were vtterly vndone? What seeking and searching, farre and neare, is made to finde the same? And they are of such impatiency of spirit, that they are neuer quiet till they haue found the same. What man hauing an hundred sheepe, if hee lose one of them, doth not leaue ninety and nine in the wildernesse, & goe after that which is lost, vntill he finde it? Either what woman hauing ten groats, if she lose one groat, doth not light a candle, and sweepe the house, and seeke diligently till she finde it? Luke 15, v. 4, 8.
But if the gifts and graces of GOD decay in them, if they lose his fauour and louing countenance, if they grow poore and thred bare in spirituall blessings, it neuer troubleth their mindes, it neuer greeueth their hearts, they neuer complaine of any wants: for being wholy earthly, plodding vpon the world like earth wormes, they haue no feeling of the want of heauenly things. Would we therefore know a faithfull man from an vnfaithful? and would we haue some assured marke and token to discerne the one from the other? Marke how they esteeme things that concerne a better life. If they reioyce in the word of God as they that finde great spoiles, if first they seeke the kingdome of God and his righteousnesse, if they labour after the excellent knowledge of Christ, and stirre vp the precious gifts of God in them, we haue vnfeigned testimonies of their vnfeigned faith. But if wee see any contemne knowledge, and despise the graces of God, if we see them tread vnder their feete the sweete blessings of God, as swine do precious Pearles, they giue euident witnesse against their owne soules, and do carry about them in their owne bosomes, a note of horrible prophanenesse.
Secondly, let vs looke carefully vnto our Vse 2 selues, and learne daily to call our selues to a reckoning & account for the benefits of God which haue beene bestowed vpon vs, lest we vnthankfully deuoure and wickedly swallow them vp, forgetting both them and the giuer of them, [...]l. 40, 6. which are moe in number then the haires of our heads. Let vs also learne to feele our owne pouerty and wants. Hunger, we say, commonly is the best sawce; so the surest and fittest remedy to recouer vs of this sin of loathing and discontentment, is to consider our need and necessity of heauenly graces, and what want we haue of the word, which is the food of our soules, sweeter then the hony and the hony-combe, more to be desired then the finest gold yea, then all riches, more precious then Pearles, and all things thou canst desire are not to bee compared vnto it. Psal. 19, 10, and 119, 103. Prouerb. 3, 15.
Now we shall neuer be weary of this our wearinesse and contempt of the best things, vntill we haue learned as new borne babes to desire the sincere milke of the word of God, that we may grow thereby. 1 Pet. 2 [...] 1. Therefore the Prophet calleth such to heare him, Esay 55, 1. Ho, euery one that thirsteth, come ye to the waters, and yee that haue no siluer, come, buy and eate▪ come, I say, buy wine and milke without siluer, and without mony. Hereunto cometh that which Christ proclaimed at the last▪ and great day of the feast, If any man thirst, let him come vnto me and drinke. Iohn 7, 37. This was the affection of the Prophet Dauid, Psal. 143, 5, 6. and 63, 1, 5. I meditate in the works of thine hands, I stretch foorth mine hands vnto thee, my soule desireth after thee as the thirsty Land exceedingly. So thē, when we come to the banquets of God wc he hath furnished for vs, we must come with hungry stomacks, crauing to be satisfied and filled with his dainties. We see when men go to a great feast prepared and prouidedfor them, whereunto they are curteously inuited, they doe not fill themselueS before hand, but come with hunger and desire: so must we do in coming to the exercises of our religion. Seeing then, Wisedome hath built her an house, killed her victualles, and prepared her Table, calling vs to come eate of her meate, and drinke of the wine which she hath drawne, Prou. 9, 1, 2, 5, it is our parts to come to the Word and Sacraments, as to the high ordinances of God with a ready minde, with a thirsty soule, and with a good appetite, that we may be satisfied as with marrow and fatnesse. He affoordeth vnto vs a plentifull allowance,Ps 36, 7, 8, 9. and appointeth vnto vs a liberall diet: hee dealeth not sparingly and niggardly with vs, but inuiteth vs as his guests to good cheare and bountifull prouision of his word, prayer, and Sacraments. If then God haue denied vnto vs this worlds good, that we are driuen to rise early, & fare hardly at home in our owne houses, and sometimes haue scarce a crust of bread, and a pot of water, yet heere is matter of great contentment and c [...]nsolation, that we haue such plenty of spirituall prouision prouided for the soule in the house of God whereby we are nourished to eternall life, and comfortably taught to beare the penury and distresses of the body. A dinner of greene hearbs, and Gods word going with it, are notable sare. For as one saide; The Gospel and browne bread are good cheere.
Lastly▪ Vs [...] consider from this naturall loathing of the blessings and best things of God, why GOD especially punisheth those places and people; euen because they are fallen into a spirituall surfet, as it were into a deadly sleepe and slumber, and are clogged and cloied with the store and plenty of that food which God hath giuen them. When the Gospel was restored to vs againe, as the book of the Law that Hilkiah the Priest found; with what ioy of heart, and applause of the people;2 King. 22, 8. with what comfort and courage was it heard in the beginning? How precious and sweete was it to our taste? How zealous and forward were we in hearing the Lord, and calling others thereunto? But in these dayes, wherein wee haue it continued in plenty and abundance that [Page 796] wee may sit vnder our Vines and Figtrees, conferring and reasoning of the wayes of God, how many loathe it? how many neglect it? how few receiue it? who doth prize it as he ought to do? We are cloyed with the preaching of the word: we are hart-sicke of peace and prosperity. It were an happy and blessed cure to restore vs to the former dayes of our health. This surfet is the common sicknesse, & almost desperate disease of our Land, that all her spirituall Physitions know not which way to turne their hands and their heads to cure & recouer her. Such as once haue taken a surfet by eating any meate, are ordinarily prescribed by the Physition to fast, to bring them to a stomacke and appetite againe: and whensoeuer the body is distempered by repletion, the way to recouer,Fernel de morb caus. cap. 14. is to take the dyet, as the masters of that faculty do affirme. So God, as the chiefe Physition of the soule, when we once begin to loathe and abhorre our meate, and to surfet of the food which he sendeth, bringeth vpon vs most worthily and iustly the famine of his word. And do we not see (if we be not altogether blinded) how hee beginneth now for our sinnes to dyet vs? and many assemblies ranged in goodly order, which made heauen and earth to ring and resound with the praises of God, to be left as sheepe dispersed abroad, and wandring in the Mountaines without a Shepheard? This is that which the Lord long since threateneth to his people, as one of his sorest and sharpest iudgements. Behold, the daies come, saith the Lord God, that I will send a famine in the Land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord: and they shall wander from sea to sea, and from the North euen to the East, shall they run to and fro to seeke the word of the Lord, and shall not finde it, &c. Amos 8, 11, 12, 13. A great & greeuous Thunderbolt throwne downe vpon the heads of all carelesse contemners of the word, they shall haue it taken from them. The childe that is plentifully and fully fed, and hath whatsoeuer he craueth and calleth for, at last waxeth wantō, he beginneth to play & dally with his meat, he breaketh it into peeces, & casteth it to the dogs: therefore it is necessary sometimes that he should be abridged & pinched, and cry heartily for it before he haue it. So doth God deale with vs when the food of his heauenly word is danled and dallied withall, and troden as a vile thing of base worth vnder our vncleane feet, he is constrained to take away the benefit of his word ftom vs, & make vs oftentimes in the anguish of our spirit, to call and cry vnto him in the want of it, before he restore the same vnto vs againe. And yee that are the Lords remembrancers,Esay 62, 6, 7. keepe not silence, and giue him no rest vntill he repaire, and vntill he set vp Ierusalem, the praise of the world. Let vs repent and returne betimes, euē while it is called to day, lest the Gospel be taken away from vs. For as we shewed before, among all sinnes, the contempt of the word is one of the chiefest that cryeth to heauen for vengeance to fall vpon vs. This the Lord Iesus teacheth in many places, Whosoeuer shall not receiue you, nor heare your words, when ye depart out of that house or that City, shake off the dust of your feete: truely, I say vnto you, it shall be easier for them of the Land of Sodome and Gomorrha, in the day of iudgement then for that City. Mat. 10, 14, 15, and 11, 23. Acts 13, 51.
This serueth to comfort the Ministers in the course of teaching, and sheweth how much God esteemeth his Gospel, and striketh a feare into all rebellious contemners of his word. This ceremony of shaking off the dust from the feet vsed among the Iewes, serued to be as a figure of cursing, & as a witnesse against the inhabitants of that wicked place, as if they corrupted the earth and infected the places of their abode with their contagion. The Apostles of Christ were not commanded to vse such a solemne kinde of denunciation and detestation against murderers, drunkards, adulterers, theeues, false witnesses, periured persons, & such heinous malefactors, but against the contemners of the Gospell; which teacheth that God is not more offended with any offence, then with the contempt of his word: therefore he affirmeth, that such shall be more greeuously punished thē the Sodomites, who were destroyed with fire and brimstone from heauen.Gen. 19, 14. This toucheth vs neerely who yet enioy the Gospel, and liue vnder the shadow and protection of it: let vs remember that we are fallen from our first loue and liking of it: let vs repent and do the first works, lest the axe being laid to ye root of the tree, he come against vs shortly, and remoue our candle-sticke out of his place, except we repent from our harts.
[Ver. 6. Wherefore the Lord sent fiery serpents among the people, &c.] Hee sheweth in these words whence the punishment of fiery serpents came vpon them; not by chance or fortune, not from the nature of the soile and wildernesse it selfe, but from God. So then the present iudgement vpon them is amplified by the author, The Lord sent them. This teacheth, that all punishments, diseases, and iudgements of what sort and condition soeuer, are inflicted vpon vs by the hand of God.Doctrine. All punishments and [...] sitations an [...] inflicted vp [...] vs b [...] the ha [...] of God. Whatsoeuer visitations fall vpon vs, and the rest of the sons of men, are laid vpon vs at the will & pleasure of God. This appeareth in Moses, when the old world was not spared, but a generall flood brought vpon the vngodly, God warned Noah to prepare the Arke to the sauing of his houshold, and saide.Gen. 6, 7, 1 [...] An end of all flesh is come before mee, I will destroy from the earth, the man whom I haue created, from man to beast, to the creeping thing, and to the fowle of the heauen. And speaking of the destruction of the Sodomites, (who were exceeding sinners against ye Lord) he saith, The Lord rained vpon Sodome and vpon Gomorrha, brimstone and fire, from the Lord out of heauen. Gen. 19, 24. So [...]hen Abimelech [Page 797] King of Gerar, tooke away Abrahams wife, & afterward was constrained by the hand of God to restore her, it is said, Gen. 21, 17, 18. God healed him and his wife, and they bare childrē, for the Lord had shut vp euery wombe of the house of Abimelech, because of Sarah Abrahams wife. This point is also at large confirmed, Leu. 26, 16, 17. If ye will not obey me, nor do all these commandements, I will appoint ouer you fearefulnesse, a consumption, and the burning ague, the sword, famine, and pestilence to destroy you, and to make you few in number, so as your high waies shall be desolate. It was the Lord that brought the tenne plagues vpon Egypt. [...]od 8, 24. [...]a 11.25, 38. [...]y 45, 7. It is the Lord that smote Nabal that he dyed. It is the Lord that formeth the light, and createth darknesse; he maketh peace, and createth euill. It is the Lord that doth all these things. Finally, there is no euill in the City, which the Lord hath not done, Amos 3, 6. All which things agree fitly with this history in hand, that God sent fiery serpents among his people, and do teach vs, that he is the author of all iudgements & punishments that fall vpon vs, or vpon any of the sonnes of men.
The reasons hereof are euident and apparent. Reason 1 First, afflictions come not vpon vs at all aduentures, they proceed not from the earth, or the ayre, or the heauē, it is the hand of God that lighteth vpon vs for our sinnes. For what can any one or all the creatures of God do of themselues? or what power is there in them to be reuenged vpon vs? This therefore is our great folly, that we vnwise men, gaze about heere and there, wandring vp and down in our owne imaginations, and searching all the corners of our wits to finde out the causes of our calamities out of our selues, and yet all ye while we perceiue not the true and right cause to be in our selues. Whensoeuer a man hath any aduersity, he must looke vp to God, & into himselfe. When we see the ayre infected, it is not so disposed of it selfe. When God sendeth famine, [...], 23. and maketh the heauen as yron, ye ground as brasse, it is not so hardened of it owne nature. When the earth is barren and vnfruitful, it proceedeth not of it owne kind, but we our selues are the cause of all. Whensoeuer therefore we haue wofull experience, and a lamentable feeling of many miseries, we must not cast our eyes hither and thither, but euery man must enter into himselfe, & search out his particular sins, assuring himselfe that God knocketh at the doore of his heart, and thereby prouokes him to consider beter of his own waies. This Eliphaz beateth vpon, Iob 5, 5, 6, 7. The hungry shall eate vp his haruest, and the thirsty shall drinke vp their substance: for misery cometh not foorth of the dust, neither doth affliction spring out of the earth, &c.
Reason 2 Secondly, God worketh out afflictions, he claimeth and challengeth them as his own peculiar worke, that no man should bee able to controule any thing in this world. This the wise man vrgeth, Eccles. 7, 16. In the day of wealth be of good comfort, and in the day of affliction consider GOD also hath made this contrary to that, to the intent that man should finde nothing after him.
The vses of the doctrine are many. First, we Vse 1 learne in all troubles and calamities on vs and those that are ours, to looke vp to God as the chiefe & principall author of them frō whence they come, and vpon our selues and our owne sinnes, from whom they come. It falleth out with many, as it doth with the dog, if a man throw a stone at him, hee runneth eagerly and angerly after it, he falleth vpon it, and biteth it: so do men of this world,Prou. 19, 3, when God any way visiteth them, they looke vpon inferiour meanes, as the highest causes which they can reach vnto, but neuer cast vp their eyes to the Lord, whose hand and worke it is: wheras we are bound to behold the stroke of God in all our distresses. We silly men accuse sometimes heat, and sometimes cold; sometimes drouth, & sometimes moysture; sometimes ye ground▪ and sometimes the ayre; sometimes one thing, and sometimes another thing, to be the cause of our calamitie, but cannot bee brought to finde out the true and proper cause. True it is, the Lord hath secret causes that we know not of, sometimes the manifestation of his owne works, sometimes the triall of our faith; and we must take heed we measure not the greatnesse of the sinne by the greeuousnesse of the crosse,Iohn 9, 2, 3. wherein the Apostles themselues were deceiued. Notwithstanding, the reuealed and originall cause of all calamity, hath his beginning and head-spring from our iniquity, insomuch that if we had in vs no guilt of corruption, we should not taste at all of the cup of affliction. This the Prophet teacheth, Lam. 3, 39. Wherefore is the liuing man sorrowfull? Man suffereth for his sin. And our Sauiour warneth the man that had bene diseased 38 yeares, finding him in the Temple, to consider the cause of his long and lamentable affliction,Iohn 5, 14. Thou art made whole, sinne no more, lest a worse thing come vnto thee: so that this disease was laide vpon him for his sin. He thought himselfe an happy man when he was restored to health. Now lest he should rest therein, the Lord telleth him hee must change his heart, or else God will bring seuen times moe plagues vpon him, according to his sins: though he had bin afflicted many yeares, yet he would make his iudgements vpon him more wonderfull, euen great plagues of long continuance, and sore diseases of long durance. To the same purpose the Apostle saieth, The wrath of God is reuealed from heauen against all vngodlines and vnrighteousnesse of men, which with-hold the truth in vnrighteousnesse Ro. 1, verse 18. Wherefore, euery visitation of God, should be a sermon of repentance, to put vs in remembrance of our sinnes, & to admonish vs, not to sowe vpon the furrowes of vnrighteousnesse, lest we reape the croppe of affliction an hundred fold. Let vs desire God to sanctifie the crosse vnto vs, that it may [Page 798] consume sinne in vs, and prouoke vs to a more holy conuersation.
Vse 2 Secondly, the meditation of this, that God is the author of all afflictions, must teach vs to haue patience in our troubles; not to murmure not to repine, not to grudge when we are vnder the crosse. For seeing God hath visited me with his hand, I must take it patiently, as a dutifull childe beareth the chastisements of his father. This the Prophet practised, as we see, Psal. 39, 9: I spake not a word, but held my peace, because thou Lord didst it. This the Apostle teacheth, Heb. 12, 5, 6. My sonne, despise not the chastening of the Lord, neither faint when thou art rebuked of him; for whom the Lord loueth he chasteneth, and he scourgeth euery sonne that he receiueth. The flesh alwaies seeketh ease, and is ready to be impatient, if deliuerance come not by and by; so that wee must remember from whence our trouble cometh, to asswage the sorrow and bitternesse of our affliction. For this is a great comfort to Gods children, that our sicknesse, yea euery pang & fit of our sicknesse is from God; the manner of it, the measure of it, the time of it, the matter of it, is of God: which giueth good assurance and affiance that God will be mercifull and gracious vnto vs, seeing he striketh vs, that is our Father, and in the stroke (be it neuer so sharp) he cannot forget his former compassions, but he will make all things fall out to further our saluation; neither will hee lay more stripes and strokes vpon vs, thē we shall be able to beare. He will make a way for vs to escape:1 Cor. 10, 13. Psal. 56, 8. Psal. 11, 3. Cant. 2, 6. he will make our bed in all our sicknesse: hee putteth our teares in his bottell: his left hand is vnder our head, and his right hand doth embrace vs. Let vs comfort one another in these things.
Vse 3 Thirdly, it standeth vs vpon, whensoeuer his hand is vpon vs, to seeke to him for health, that smiteth and no man healeth; that maketh the wound, and no man restoreth. We are directed by this consideration, to whom to seek for our recouery; to wit, first to the hand that striketh, and next to goe to mans helpe, which is his ordinance. We must not first seeke to the Physition, as Asa did, 2 Chron. 16, 13, but first be reconciled to God, the chiefe Physition of soule and body, and pray vnto him in our trouble, as Hezekiah did, Esay 38, 2. Let vs neuer looke, that any means (be they neuer so excellent) shall profite vs, and prosper with vs, vntill we be at peace with God, and haue renewed our repentance from dead works for our daily sinnes. This the Apostle sheweth, Iam. 5, 13. Is any among you afflicted? let him pray. This condemneth those that seeke to witches and wizards, and forget the God of their saluation,1 Sam. 2, 6. who killeth and maketh aliue, bringeth downe to the graue, and raiseth vp againe. Let vs thereby be put in mind of our death, which is Gods messenger and serieant to arest vs, and to bring vs into his presence. Let vs euer prepare our selues to depart in peace, cOnsidering that as the home of death shall take vs, so the day of iudgement shall finde vs. Here we repent, or else we repent neuer.Chrys. ho [...] de Lazaro. Basil de moral. 1. Reg. 2. Here is time of changing and turning, but after this life, there is no more place of repentance, but an horrible expectation and fearefull looking for of iudgement, which shall deuoure the aduersaries. The Scripture teacheth, that Caine that euill man, was of euil one and slew his brother: wee may multiply thousands of yeares since he vttered that fearefull and comfortlesse speech,Gen. 4, 13. My sinne is greater then ca be pardoned, my punishment is greater then can bee suffered; yet when Christ shall breake the heauens, and come to iudge the quicke and dead, hee shall appeare no otherwise at the last day, thē as he was taken out of this life. The like wee might say of Esau, of Saul, of Iudas, and of others, who ended their daies in desperation; as they died, so they shall be iudged, & abide for euer after iudgement. As they turned not to God their Creator while they liued, so they shall receiue no ease or alteration in their estate when they are once departed, and haue receiued iudgement: of whom we may say as Christ once spake of Iudas, It had beene good for these men, if they had neuer beene borne. Mat. 26, 24. For not to bee, is ten thousand times better then euer to be in a liuing death, in cō tinuall horrour and desperation, where their worme dieth not, & the fire neuer goeth out.Mark. 9, 4 [...] This was the vse that Hezekiah made of his sicknes, Es. 38, 10, 11: I said in the cutting off of my daies, I shall goe to the gates of the graue, I am depriued of the residue of my yeares: I saide, I shall not see the Lord, euen the Lord in the Land of the liuing, I shall see man no more among the Inhabitants of the world. Wherefore, in sicknesse we are taught to seeke health of God, and to bee put in minde of our mortality.
Lastly, when God hath shewed mercy vpon Vse 4 vs in our deliuerance, let vs spend the residue of our daies in a godly conuersation. It is a common and ordinary matter to make solemne promises and protestations to becOme new men if we recouer. Many do then lament the former errors and ignorances of their life: but when they haue obtained mercy at the hands of God, when they haue found a blessing and beene restored, they become as leud and prophane as they were before. And this moued Christ our Sauiour to exhort the impotent man to sinne no more, lest a more greeuous iudgement were brought vpon him. Ioh. 5, 14. We see how Hezekiah being healed, the third day after he went vp to the house of the Lord to praise him,2 King. 20, [...] Esay 38, 18 & to speake of his goodnesse, who had seene his teares, heard his praiers, and who had remoued his afflictions: The graue cannot confesse thee, death cannot praise thee, they that goe downe into the pit cannot hope for thy truth; but the liuing, the liuing, hee shall confesse thee, as I do this day, the father to the children shall declare thy truth. This duty is required of vs al, when we are deliuered from our sicknesse or sorrow, from trouble & calamity, to be thankfull [Page 799] to God, and mindfull of his mercy. Let euery one examine his owne heart, how he hath practised this duty, & what vse he hath made of his affliction. There is none of vs but hath a blessed experience of Gods goodnesse toward him, hee hath oftentimes preserued vs from dangers, restored vs from sicknesse, deliuered vs from diseases, freed vs from troubles: happy are we, if thereby we haue profited vnto amendment of life, and in the study of godlinesse and be carefull that we fall not backe againe into our former offences. We must not be like to Pharaoh, who returned to his vomit, and the hardnesse of his heart, [...]. 7.13, 14. after hee was freed from the plagues of God, lest with him we be destroyed by the iust hand of God.
[The Lord sent fiery serpents among the people, which stung the people, so that many of them died.] God might haue destroyed these euer-murmuring Israelites by the Canaanites or Edomites their aduersaries; hee hath men and Angels at his booke and commandement to afflict them, and ouerthrow them: but he sendeth stinging serpents which tormented thē, and a multitude of venomous beasts vpon thē, that they might know, that where with a man sinneth, by the same also he shall be punished, as we shewed before.
The Doctrine from hence, is, that GOD hath all creatures in his owne hand, [...]ctrine. [...]d hath all [...]atures, euē [...] [...]malest to [...]ploy in his [...]uce, which [...]ing [...]ent, do [...]euaile. and he armeth them at his owne pleasure to execute his will, and being so imploied, they are of great force. the least, the meanest the smallest of Gods creatures being sent of God, do mightily preuaile to the aduancement of his owne glory & to the destruction of all his enemies. This is plentifully taught in the history of the plagues of Egypt; God did not send out his Angels against them, nor leauy an hoast of horse-men and foote-men, but he sent an army of lice, of frogs, of flies, and these were confessed to be the finger of God, Exod. 8, 6, 16, 19, 24, and were able to daunt and bring downe all the pride & presumption of the Egyptians. So when God would plague the Philistims, who had destroyed his people, taken the Arke of God, and blessed their Idols for the victory,Sam. 6, 5. he sent a multitude of Mice that destroyed their Land, to the ende they might learne to giue glory vnto the God of Israel, and acknowledge the plague to proceed from him. Thus likewise when the Assyrians, brought into the Cities of Israel, worshipped not God aright, but made them molten Images, and serued all the hoast of heauen, 2 King. 17, 25, he sent Lyons among them which slew them. When Herod had stretched out his hand to vexe certaine of the Church, Acts 12, 1, 2.23. had killed Iames, and put Peter in prison, intending after the Passeouer to bring him forth to the people, the Angell of the Lord smote him, because he gaue not glory vnto God, so that he was eaten of wormes, and gaue vp the ghost. The Scripture is full of such examples, how God destroyed the olde world with waters, Gen. 7, 41, Sisera and his army with the Riuer Kishon, that ancient Riuer,Iudg. 5, 21. the Riuer Kison, when the Stars fought in order against Sisera. Albeit we say in a common Proue [...]be, As weake as water: yet it was strong enough, and it is still strong enough (as wee see by experience in such floods and inundations as pleaseth God to send) when he armeth it against his enemies, whereby hee taketh away the fruites of the earth, wasteth the increase of our cartell, casteth downe our houses and dwelling places, and sweepeth away (as with a beesome) the Inhabitants of the earth.Gen. 19, 24. Sodome and Gomorrha were consumed with fire and brimstone from heauen. All these things as examples of Gods iudgments teach vs, that he need not march against vs in his owne person, or set vpon vs with millions of his Angels, or assault vs with an hoast of men; he can send out the smallest and silliest of his creatures to our destruction, and make the least and lowest of them accomplish the greatest works, so often as it pleaseth him.
This appeareth by sundry reasons. First, all Reason 1 power is of God, who as he saueth with many or with few so he destroyeth with many or with few;1 Sam. 14, 6, & 17, 47. with the strong, or with the weake▪ with reasonable creatures, or vnreasonable, with liuing things, or wanting life. The meanest and basest haue power enough, the most contemptible haue force and might enough to hurt, to punish, and to destroy, when God vseth their seruice; neither can any flesh resist them with all their craft and cunning, they are able to cast downe our high lookes, when we swell in pride against him. So then, whatsoeuer the meanes are, the power of then is of God, Ezek. 5, 16. When weake man taketh vp any weapon into his hands (though without sense & life) whē he shooteth an arrow, draweth a sword, throweth a dart, or pusheth with the Pike, we see oftentimes great and deadly effects to follow. How much more whē the strong God armeth himselfe with any of his creatures, shall hee be able to ouerthrow his enemies, and to bring strange things to passe?
Secondly, it pleaseth God to imploy, and Reason 2 set on worke contemptible and base things, to vse foolish things to confound the wise, & to chuse weake things of the world to ouerturne mighty things, yea,1 Cor 1.27. vile things of [...]he world, and things which are despised, hath God chosen, & things which are not, to bring to nought things that are; to daunt pride by weaknesse, and glory by shame, and honour by dishonour, that no flesh should reioyce an his presence. It more fretteth and galleth an high minde to be crossed and countermanded by meane things, then by things of reckoning and account. Wee see this in the example of Abimelech, Iudg. 9, 54. who being wounded by a woman, besought his seruant to slay him, rather then it should be said, that a woman had slain him. It had bene an easie thing with the Lord, whē [Page 800] in the Land of Egypt he turned the dust of the earth into Lice, to haue turned it into Lyons and Beares, into Wolues & Tygers, of strange greatnesse, and cruell fiercenesse; but it pleased him rather to deale in this manner, the more to pull downe the mighty, and to scatter the proud in the imaginations of their heart.
Thirdly, he is the Maker and Creator of all Reason 3 things, so that they are not only his creatures, and the workmanship of his hands, but his seruants and souldiers, to serue him, & fight his battels against his aduersaries, such as all vngodly persons are; he is the Generall of this army, and therefore is called, The Lord of hosts, Esay 1, 9, hauing these as his serieants and attendants to do his will. When he saith to his army goe, it goeth; or come, it cometh: or do this, by and by it doth it.
The vses remaine to be considered. From Ʋse 1 hence we learne, that the power of God is absolute and infinite, without limit or restraint, who is able by an army of meane creatures, to put vs to foyle & flight, whatsoeuer our might and manhood be we boast of. What? hath not God, men and Angels to command? Yes, yes, he hath them all at his pleasure to bee imploied. But he needeth not to arme the sonnes of men, or troopes of Angels, if he do but hisse or whistle for any of his creatures, they come foorth with store & strength out of their places against vs; as it were in battaile aray. This the Prophet Ioel teacheth, chap. 1, verses 3, 4, 19, 20. So then, we must learne to acknowledge the great power of God; who gouerneth all things in heauen and earth to work his will. For as the Prophet saith, Psal. 94, 9. Hee that made the eye, shall not he see? or the eare, shall not he heare? So may we in like manner reason: He that giueth power, shall not he haue power? He that putteth strength into his creatures shall not he be armed with strength himselfe? Now, wee haue already declared, that what force and might soeuer is in any of his creatures, it is a sparke of his flame, it is an arme of his sea, it is a gift of his treasures, & therefore we are bound to acknowledge and confesse, to beleeue and to rest in his power that doth terrible things, for his owne Names sake.
Ʋse 2 Secondly, we are taught heereby to stand in feare of God,Mat. 8, 26, 27. to tremble vnder this mighty Commander of sea and land, and to beware we do not teaze with him, or prouoke him to anger & indignation against vs, seeing he hath so many royall Camps of armed souldiers in readinesse, to be reuenged of vs, & to destroy vs, when, and how, and where it pleaseth him. He is able to cut vs downe as grasse, to blow vs away as dust, to sweepe vs away as dung, & to tread vpon vs as wormes of the earth: he needeth no weapon for the matter, hee can scatter vs as chaffe before the winde, he can make the least dust to be our death, and the smallest vermin to be our destruction. If he arme the silly & simple flye, it is able to work out our confusion, and is farre aboue our power to encounter and buckle withall. These are the men of war that God chuseth to wage battell for him, and to pull downe the hautinesse of our hearts. Let vs profite to humility, and stoope downe vnder his hand. He can as easily send strange plagues, strange diseases & mortality among vs, as hee in former times hath done. This the Prophet Ieremy teacheth, chap. 5, 21, 22, 24. Heare now this, O foolish people, and without vnderstanding, which haue eyes and see not, which haue eares and heare not; feare ye not me, saith the Lord? Or will ye not bee afraid at my presence? which haue placed the sand for the bound of the sea, by a perpetuall decree that it cannot passe it, & though the waues thereof rage and rore, they cannot preuaile or passe ouer it.
Lastly, this teacheth, that none can escape Ʋse 3 iudgement, and though hand ioyne in hand, the vngodly shall neuer go vnpunished. For as it ministreth comfort to the faithfull in all dā gers to put their trust & affiance in God, who hath so many souldiers and seruants to protect and defend them; so on the other side it assureth tribulation and anguish, death and destruction to euery soule that doth euill. Looke how many creatures he hath, so many meanes he hath to destroy vs, and we cannot escape if we be at warre and defiance with him. If God be on our side, who shall be against vs? Rom. 8, 31. But if he bee against vs, what creature shall stand with vs? Nay, what creature is not armed against vs? If God bee our enemy, nothing in heauē or earth can shew vs any good, or be in league and friendship with vs, but is ready to bid vs battell, and to proclaime open warre against vs. Therefore the Prophet saith, God is iealous, and the Lord reuengeth, Nah 1, 2, 5, [...] he will take vengeance on his aduersaries, and heere serueth wrath for his enemies: the Lord is slowe to anger, but he is great in power, and will not surely cleere the wicked: the Mountaines tremble, and the Hils melt before him, the earth is burnt at his fight, yea the world & all that dwell therein: Who can stand before his wrath? his wrath is powred out like fire, and the Rockes are broken by him. If a man were compassed about with thousands of his enemies, and hemmed in on euery side with a mighty hoast ready to draw their swords, and discharge their Ordinance at him, would hee not despaire of deliuerance, and put his soule in his hand as the Prophet speakes? This is the estate of all naturall and wicked men. All creatures aboue their head and vnder their feete, on the right hand, on the left hand, and round about them, before them and behind them, are set against them, & haue made a generall conspiracy against them. It were a vaine hope and foolish presumption for such a prisoner to dreame of freedome & deliuerance. The murther of Abel lying heauy vpon the heart and conscience of Caine, Gen. 4, 1 [...]. made him stand in feare of euery creature that came to meete him, or ouertooke him. If then we would be at peace with the creatures, and finde peace in our own selues, which passeth all vnderstanding, labour [Page 801] first of all to be at peace with God. Let him haue no quarrell or controuersie against vs. Let vs send out an Embassage of peace, [...]14, 32. and hang out of our hearts a flag of truce, that he may call backe his army from pursuing of vs. If he once blow the retreate, all his souldiers retire, they are all able to doe vs no hurt, the stones of the streete shal be in league with vs, all creatures shall serue them that serue the Lord. Seeing therfore, the least of Gods creatures are made by him too strong for a kingdome, who shall bee able to resist his power? Seeing in his wrath he can arme all the creatures in heauen and earth against vs, the meanest whereof is aboue our strength, what vain hearts haue we in our brests, and what wicked tongues in our prophane mouthes, to thinke and speake it, that we will shift well enough with his iudgements? Let vs shake at his infinite power betimes, lest the fire of his iealousie burne against vs, and it cannot bee quenched. Let vs tremble at our security and presumption, that haue taken hold vpon vs, lest the guiltinesse thereof shake and shiuer vs in peeces for euermore, seeing he bringeth out his armies by number, & calleth them by their names. Esay 40, 26.
[Verse 7. Then the people came to Moses, & said, We haue sinned, for wee haue spoken against the Lord and against thee.] Marke heere, how the Israelites seeke helpe and succour of Moses. A man would haue thought, that this rout of Rebels, of all other would not haue gone to Moses, nor haue stooped downe to him, whom before they had contemptuously scorned, contumeliously abused, and despitefully spoken against; yet in their misery they making a vertue of necessity, come with one accord to Moses to be helped & succoured, to be releeued and praied for; they can finde no comfort nor remedy but in him. We learne from hence, [...]trine. [...]ked are [...] driuen [...]eke helpe [...]e [...]godly [...] they [...] despised this doctrine; Such as are disobedient & wicked, are oftentimes driuen to seek comfort and helpe of the godly, whom they haue scorned and derided, reuiled and spoken against I say, vngodly men, and such as blaspheme God, and are enemies to God and to his seruants, are many times inforced and constrained to sue to them whom they haue despised, and to seeke to them in their necessity and extremity, when they are in affliction, and the hand of GOD is any wayes heauy vpon them. This appeareth in many places of the word of God; Abimelech hauing taken the wife of Abraham, and wronged him in the most precious part of his possession, [...] 20, 7, 17. standeth in need of his praier, that he might liue, & bee healed of the diseases that God had laide vpon him and his people. In like manner Isaac was hated of the Philistims, they enuied his riches, they stopped his wels, they oppressed him with iniuries, and banished him their country: and yet behold, they are constrained immediately to seeke peace of him, and to make a couenant with him, so that albeit they hated him, and put him away from them, yet the King & his Captaine are glad to come vnto him, Gen. 26, 24, 25, 26. For they feared him, and saw certainly that the Lord was with him. The like submission we see in Pharaoh, albeit he hardened his hart, and often had contemned and reuiled Moses, yet in the greeuousnesse of the iudgement, he sendeth for Moses and Aaron, and saith, I haue now sinned: the Lord is righteous, but I and my people are wicked; pray ye vnto the Lord for mee, that there be no more mighty thunders amd haile. Exod. 9, 27, and 11, 8. Such an example is recorded, 1 Kings 13, 4, 6, touching Ieroboam, who albeit he regarded not the word of the Prophet, but raged against him, and stretched out his hand from the Altar, saying Lay hold on him: yet when his hand was dryed vp, so as he could not pull it in againe vnto him, he humbled himselfe greatly in the present feeling of this punishment, and besought that Prophet to pray to the Lord his God, and make intercession for him, that his hand might be restored. Thus Saul seeketh to Dauid, 1 Sam. 24, 21, 22. Belteshazzar to Daniel, Dan. 5, 12, 13. Zedekiah to Ieremy, Ier. 37, 3. The foolish virgins to the wise, Mat. 25, 8. Haman had conspired the destruction of the Church, and thirsted after the bloudy massacre of the Saints of God, (whose death is precious in his sight) yet in the end he saw mischiefe prepared for him, & he stood vp to make request for his life vnto Queene Ester, chap. 3, 9, and 7, 7. Thus the saying and sentence of the wise man is verified, Prou. 14, 19. The euill shall bow before the good; and the wicked at the gates of the righteous.
Neither let vs doubt of this truth, or greatly maruaile at it. For God hath planted & imprinted Reason 1 such a maiesty in the person of those that are vnfainedly godly, & truely religious, that the most desperate and despightfull wicked men feare their faces, and reuerence their presence. If then the vngodly feare them, it is no great maruaile, though they fal downe before them many times in submissiue manner. But the vngodly do often feare them, therefore it cannot seeme strange vnto vs, if they do some reuerence vnto them. This we see in Herod, Mark. 6.20. He feared Iohn, Acts 4, 21, and 5, 26. knowing that he was a iust man, and an holy, and reuerenced him; and when he heard him he did many things and heard him gladly. So when the people saw how God heard the prayer of Samuel, they feared Samuel exceedingly. 1 Sam. 12, 18. Such is the force of innocency, that it conuinceth the enemies in their owne consciences, and driueth them to do homage, and vaile their bonnet to the seruants of God.
Againe it is the will of God, that all such Reason 2 as humble themselues, should be exalted, and the lowly in heart should be aduanced: so also such as exalt themselues, should be brought low; and therefore it is no maruaile, if GOD euen in this life doe many times for the manifestation of his mercy and iustice, lift vp the [Page 802] heads of his owne children,Luke 14, 11. & cast downe the wicked vnder their feet. Hence it is, yt Christ Iesus was so much delighted with this sentēce so often repeated by him in the Gospel, Whosoeuer exalteth himselfe, shall be brought low, but he that humbleth himselfe shall be exalted, Math. 23, 12. Luke 18, 14.
Vse 1 Now let vs make vse of this doctrine. First, seeing the vnfaithfull be oftentimes constrained to sue to the faithfull for their helpe, as the rich glutton did to Abraham; let vs all learne to plant true godlinesse in our hearts, and to turne to the Lord with all our soules, that we may haue our part and portion in this preheminence: and let vs walke worthy of our places, and of this priuiledge, honour, and dignity. Seeing almighty God maketh vs spirituall Kings to rule and reigne,Reuel. 1, 6. and often subiecteth the wicked vnder vs, let vs not be slaues to our owne lusts and corruptions, but rule with authority and dominion ouer them, and labor to subdue sinne vnto vs. We see the Princes of this world will not dishonour and debase thē selues with base Offices. We are Kings and Princes to God in this life, let vs then walke worthy of this dignity, as the Apostle vrgeth this duty from vs, 2 Thess. 1, 10, 11. The Lord shall come to bee glorified in his Saints, and to bee made maruailous in all them that beleeue in that day: wherefore, we also pray for you alwaies, that our God may make you worthy for this Calling, and fulfill all the good pleasure of his goodnesse, and the worke of faith with power. Where we see, that after he had set downe the great glory that belongeth to Gods children at the comming of Christ, he exhorteth them to walke worthy of their calling, seeing it shall be glorious with Christ, and the vngodly shall be brought to vtter shame, contempt, dishonour, reproch, & confusion. There is no way to bring any to true honour, but to purchase to our selues true godlinesse. Therefore the Lord said, 1 Sam. 2, 30. Them that honour me, I will honour, and they that despise me, shall be despised. Old age is rightly honourable, but it must bee found in the way of righteousnesse. Prou. 16, 31. This we see to haue beene in Iob, chap. 29, 7, 8. When I went out to the gate, euen to the iudgement seate, and when I caused them to prepare my seate in the streete, the young men saw me, and hid themselues, and the aged arose and stood vp, the Princes staied their talk & laid hand on their mouth. Loe, thus shall they be honoured that feare the Lord: and therfore blessed is the estate & condition of the godly.
Ʋse 2 Secondly, seeing the wicked (euen in this life) are vrged to seeke mercy at the hands of godly men, so that God here vpon earth bringeth downe their heads, that before were lifted vp in great pride: how much more shall this be verified in the life to come? when the redemption of Gods children draweth neere, their happinesse shall be perfected; then they are appointed to triumph, and to haue the victory ouer all their enemies, & tread the wicked vnder their feet. For the true children of of God shall rule and ouer-rule the world, and shall trample vpon the kingdome of darknes, ouer hell, death, damnation, the diuell, the reprobate, & whatsoeuer setteth it selfe against their peace. This the Lord from the beginning taught the Church, Gen. 3, 15. He shall breake thine head, and thou shalt bruise his heele. The diuell shall tempt Christ, & assault his members, but not ouercome them: whereas Christ shall conquer the power of death, and make his children partakers of his victory. And the Apostle Paul confirmeth the same, Rom. 16, 20. The God of peace shall tread Sathan vnder your feet shortly.
Wherefore, albeit there bee in this life and wicked world, many beastly minded men, that spread their armes far and neare, & seeme euen to dazle the eies of others, through their riches, honors, power, friends, aliance, might, credite, possessions, & dominion ouer others, so that none dare mutter a word against them; yet the time is appointed & cometh quickly, that the godly shall sit in thrones of glory, & iudge these wicked wretches that haue beene enemies to the Church; they shall stand at the bar like poore caitiffes, and receiue frō Christ and his Saints, the sentence of condemnation, as 1 Corinth. 6.2, 3. Paul calleth the Saints of God to consideration of this prerogatiue, and checketh them, that they would submit themselues to the vngodly, Doe ye not know, that the Saints shall iudge the world? If the world then shall bee iudged by you, are yee vnworthy to iudge the smallest matters? Know ye not, that we shall iudge the Angels? How much more, things that pertaine to this life? If then the Lord bring the wicked downe, and make them stoope to his seruants in these dayes of their pilgrimage, wherein iniquity is often aduanced, how much more shal we see our desire vppon our enemies, when Christ which is our life, shall appeare?Col. 3, 4. 1 Iohn 3, [...] for then we shall appeare with him in glory, and bee made like vnto him, and see him as he is. This the Prophet assureth the Church, Mal. 4, 2, 3. Albeit therefore we be persecuted & pursued in this life, and finde no rest or refreshing any where, yet there shall be a sudden change of our condition, when we shall triumph with Christ, ouer all principalities and powers, that lift themselues vp against God, who shal [...]ue shame and contempt powred vpon them. The coming of Christ shall lighten things hidden in darknesse, and make a manifest difference betweene the godly and the vngodly. Let vs waite for his glorious appearance: let vs hold fast till he come that which we haue, that no man may take away our crowne. This Christ our Sauiour (who hath ouercome the world) assureth, Reuel. chapter 2. verses 26, 27. Hee that ouercommeth and keepeth my worke vnto the end, to him will I giue power ouer Nations, and hee shall rule them with a rod of iron, and as the vessels of a Potter, shall they be broken. And the Apostle Peter assureth vs, that the Lord is not slack of his coming (as some men count slacknesse) but is patient [Page 803] toward vs, that we should not perish, but come to repentance. But the day of the Lord will come as a theefe in the night, [...]. 3, 8, 9, 10 in the which the heauens shall passe away with a noyse, and the Elements shall melt with heate, and the earth with the works that are therein, shall be burnt vp. Then woe shall be to the wicked, then they shall be cast down, and neuer be able to rise againe: then they shall howle, and weepe, and lament, and neuer bee comforted againe: whereas the godly shall lift vp their heads, because their redemption draweth neere, When it shall be a righteous thing with God to recompence tribulation vnto them that trouble you, but to you which are troubled, rest with vs, when the Lord Iesus shall shew himselfe from heauen with his mighty Angels. 2 Th. 1, 6. This therefore is a great comfort vnto vs, & giueth peace to our soules, that he will deale with all the vngodly, as Ioshua did with the Kings which he had conquered and subdued in battell. For he commanded them to be brought out of the Caue where they were hidden, and called for all the men of Israel, and saide vnto the chiefe of the men of war which went out with him; Come neere, set your feet vpon the necks of these Kings, and they came neere and set their feete vpon their necks: and Ioshua said vnto them, Feare not, nor be faint-hearted, but be strong and of a good courage, for thus will the Lord do to all your enemies against whom ye fight. Iosh. 10, 24, 25. So wil Christ Iesus deale with al our enemies, who is the Captaine of the Lords host, he will poure shame and contempt vpon them, and therefore let vs not stand in feare of them, to turne out of the right way, and to forsake our profession, but be stedfast and vnmoueable, abounding alway in the work of the Lord; forasmuch as we know that our labour is not in vaine in the Lord. Thus if we be faithfull to the death, we shall receiue an incorruptible crowne of glory.
Vse 3 Lastly, obserue and marke how God magnifieth the Ministry, and is able to enforce the wicked to the acknowledgement of himselfe, and the true Ministers of his word: and let this comfort vs in the midst of all contempts and disgraces of our God, of our religion, of our faith, and of our persons. Ah, we Ministers despised by prophane men, let vs marke and consider this, and lay it vnto our hearts: let vs beare their contempts & contumelies thrown vpon vs. In their extremities they shall acknowledge vs, they shall reuerence our Calling, they shall magnifie our Office, our Ministery, and Doctrine, they shall iustifie vs & desire our prayers, they shall stoope, they shall stoope when it pleaseth God. And let this suffice all true Teachers & Preachers of the Gospel of Christ, that the power of the truth is such, as that it maketh the enemy bow ye knee vnto it, which before seemed to haue no ioynt to bend. This is the time which the Lord hath made, let vs reioyce and be glad in it, when he giueth vs a comfortable experience of this doctrine, that the enemies of God and our enemies are driuen to resort and repaire vnto vs: and such as made iestes and songs of the word and of the Ministers of the word, cry out, O, Ezek. 33, 31. how beautifull are the feete of them which bring glad tydings of good things? Rom. 10, 15. There is none of vs all poore contemned men, that labour in sincerity in the vineyard of God, & beare the burden of the worke and the heate of the day, but sometimes God lifteth vp our heads, and honoureth vs in the world, that we should not sinke downe vnder the burden; and maketh our mortall and greatest enemies, beseech vs to be good vnto them, and to helpe them in their extremities. The people of Israel despised the ministery of Samuel, & would not hearken vnto him; but when they saw the lightning, and heard the thunder, and felt the raine at that vnseasonable time, They feared the Lord and Samuel exceedingly, and they saide vnto him, Pray for thy seruants vnto the Lord thy God that we die not. 1 Sam. 8, 7, and 12, 18, 19. Let this profitable meditation of Gods mercy toward vs, deuoure and swallow vp all disgracing and defacing of our Ministery, and teach vs to waite patiently vpon the Lord, who,Prou. 16, 7. whē the waies of a man please him, will make his enemies to be at peace with him, and alter their hearts as pleaseth him. This is a very great dignity and high priuiledge that God bestoweth vpon his poore and contemptible seruants, reprochfull in the world,1 Cor. 4, 9. a gazing stocke to the wicked, accounted as the off-scouring of the earth, a wonder to men and Angels: this is their honour and preheminence, they are magnified of God, and respected of the wicked in their manifold miseries, when God toucheth them in body, or afflicteth them in minde, or punisheth thē in goods, or layeth his hand vpō such as neerely concerne them in the flesh. Excellent then is the estate of Gods children aduanced by him, and a great honour vnto them, that their enemies are brought vnder them, & are made to sue vnto them. God is able to deliuer them from contempt, and to giue vs for the truths sake a due regard and reuerence when he will. So he magnified the ministery of Moses and Aaron (as we heard before) when Pharaoh could finde no comfort in his inchanters and sorcerers, nor any helpe in his gods or Idols,Exod. 9, 28. he is forced to seeke comfort & help of those despised Ministers & messengers that were before hated of him: for Moses must pray vnto God for him. So he magnified the ministery of his Apostles, so that the stubborn and stiffe-necked Iewes, that could not abide the Gospel, nor the Preachers of the Gospel, being wounded in conscience, came to Peter and the rest of the Apostles, saying, Men and brethren, what shall we do? Acts 2, 37. The laylour, mentioned in the 16 of the Acts, v. 26, 27 29, put the Apostles into close prison, & made their feet fast in the stockes: but when ye earth quaked, the prison doores opened, and euery mans bandes were loosed, when once hee was waked out of sleepe, and his conscience out of [Page 804] security, he called for a light, & leaped in, he came trembling, and fell downe before Paul and Silas, & could finde no comfort but from them whom before he had cruelly entreated, nor recouer himselfe from the gulfe of desperation into wc he was entring, but by their blessed ministery, who ministred a word in due season to ye weary soule, to the heauy heart, and to the conscience burdened and oppressed with sin. So he magnified the ministery of Iohn the Baptist, who was reuerenced of the couetous Publicanes, of the violent souldiers, and of the mercilesse people,Lu. 3.10, 12, 14 so that they demanded of him, What shall we doe? Thus hath God dealt from time to time, compelling the wicked to know and to acknowledge his faithfull Ministers to his great glory and our endlesse comfort. It is a vaine & needlesse feare in many, that feare the fall and decay of the Ministery, & the vtter ruine and ouerthrow of the Ministers of the word. There are many trades of this present life, that will neuer decay nor weare out of vse. So long as building, planting, sowing, and tilling of the ground are in request, there will be vse of the builder, of the planter, of the husbandman. Who feareth the contempt of haruest men in the time of haruest? Who feareth the discharge of watchmen, while the City is besiedged? Who feareth yt no reckoning will be made of Shepheards, so long as there are sheepe to be attended, and wolues to bee feared? The Ministers are the Lords builders, the people are his building: the Ministers are his husbandmen, the people his husbandry: the Ministers are the Lords haruest men, the people his haruest to bee gathered into his barne. This the Apostle teacheth, 1 Cor. 3, 9, & Christ our Sauiour, Mat. 9, 37. So long therefore as God hath a Church to bee builded, a Vineyard to be planted, a Field to be tilled, a Flocke to be watched, an Haruest ripe and ready to be reaped, we need not to be afraid of the decay and downefall of the Ministery. For so long as men haue soules to be sued, the meanes of saluation shall be continued. We see this in the history of the Acts, how diuersly it pleased ye Lord to dispose of this his ordinance. Where he had no people to be called, he suffered not the Apostles to go thither:Acts 18, 10, 11 but where hee had much people, there he commanded thē to labor more, and to tarry longer, and suffered them not to depart so soone as they would. Wherefore, let vs bee bold and constant in the worke of the Lord, and not feare to labour in his Vineyard, knowing that our worke shall not be in vaine, & assuring our selues, that he will hold vp our heads whom we serue, and maintaine his own ordinance vnto the coming of Iesus Christ.
[We haue spoken against the Lord, and against thee, we haue sinned.] The people of Israel being brought to true repentance by ye former iudgment of the fiery serpents, do not content thē selues to confesse their sins in generall, saying, We haue sinned; but they acknowledge the particular offence that had brought vpon them yt particular iudgement. As then they felt the iudgement in particular, so they haue a feeling of their speciall and particular sin.Doctrine. We must w [...] nesse our repentance by acknowledging our par [...] cular sins th [...] trouble vs. This teacheth, that howsoeuer we are to repent & craue pardon generally for generall sins & vnknown sins, yet we most be most pressed & perplexed, touched and greeued with particular sins. This truth appeareth liuely in ye practise of Naamā, who being won to the faith by the experience which he had of the mercy & power of God, as also the Ruler was by the myracle shewed vpon his sonne, Ioh. 4, 53, he was touched with a feeling of his former idolatry; and confessed his great blindnesse in the corrupt worship of false gods. Hence it is that he desireth God to be mercifull vnto him, that in going with his master into the house of Rimmon, 2 King [...] 5, 13 and he leaning on his hand, he had worshipped that Idoll, to the dishonour of God, and the wounding of his conscience. The words themselues will naturally beare this construction. For we must vnderstand them of the time past, not of the time to come: of his crauing pardon for that which he had done, and not for that he would do. He was a true conuert, and testifieth his conuersion by acknowledging his former impiety, and promising to forsake the same, and to worship the true God hereafter. This is indeed true repentance, whē we are ready and willing to acknowledge those particular sins and trespasses that lie heauy vpon the conscience, and haue called downe particular iudgements vpon vs. We haue a notable patterne of this kinde of repentance in the Prophet, Psal. 51, 1, 14: thus do the people of Israel deale in their conuersion, 1 Sam. 12, 19, and many others. 1 Tim. 1, 13. 1 Cor. 15, 9. Acts 2, 23. Luke 19, 8.
The reasons. First, because repentance onely Reason 1 made generally & confusedly for knowne sins, is neuer true repentance, but a common & hypocriticall repentance of one resolued and setled to continue in sin, & not yet touched with a true feeling thereof. True it is, for secret and vnknowne sins, which we in weaknesse & ignorance commit, the Lord accepteth a general confession, as we see in the practise of the Prophet Dauid, saying, Who can vnderstand his faults? Cleanse me from secret sins, Psalm. 19, 12. Thus did the rest, no doubt, of the godly deal, & such an acknowledgment of their vnknown sins (which they tooke not to be sins) did they make in a general manner, which were hidden not onely from other men, but euen from thē selues. This we may say of their polygamy or their marrying of many wiues, and other their dail infirmities.
Secondly, we must make a particular account to God at the houre of death, when we Reason 2 must pleade guilty or not guilty at his bar. A generall reckoning and account will not then be taken, neither will the Lord set before vs grosse summes, but the account shall be made of specials; which may cause the stoutest and strongest men to tremble and quake for very feare of that day. All the sinnes of thy former [Page 805] life shalbe represented before thee, like [...] squadron of enemies ready set in battell aray to assault thee, & to giue in euidence against thee. This is taught and witnessed vnto vs by the Apostle Iohn, describing the manner of iudgement to which we shall be summoned, Reuel. 20, 12. I saw the bookes opened, and the dead were iudged of those things which were written in the bookes, according to their works. It standeth vs vpon in regard of these bookes, to make vp our bookes, and to looke to our reckonings, forasmuch as we must gaue an account of our stewardship, Luk. 16, 2.
Let vs now make vse of this doctrine. First, Vse 1 we learne from hence, that it is not enough to say, we are sinners, and so to cry God mercy for a pa [...]g or a brunt and so away, or to desire God to forgiue vs our sinnes; but we must vncase our selues, and vncouer our particular trespasses, if we would haue God to couer thē with the precious garment of Christ. If a sicke man come to the Physition, and onely tell him he is sicke, and neuer shew him his particular greefe and disease that troubleth him, in what part he is pained, and in what sort he is taken, he can neuer look to be cured and restored to health. If we come vnto God, the Father of spirits and Physition of soules; and onely say, We haue sinned, we cannot assure our selues of pardon. We declared before, that we must cō fesse our vnknowne sinnes generally, but our knowne sinnes we must confesse particularly, without any excuse or defence, without any hiding or diminishing of thē; as the same Prophet doth after he had sinned in numbring of the people, I haue sinned greatly, because I haue done this thing, [...]hro. 21, 8. &c. Wherfore [...]t standeth vs, vpon with great greefe & heauinesse of heart, to confesse our speciall sinnes & to giue sentence against our selues, and to pray with earnestnes of spirit as for life and death, for the pardon of our offences which we haue committed at such and such times, in such places, with such persons and in such manner: otherwise our repentance is only in shew, and for fashion sake, which is neuer acceptable to God; being done in hypocrisie, and without a conscionable feeling of sinne in the soule.
Vse 2 Secondly, this particular confession ouerthroweth and ouerturneth sundry corruptions and abuses in the case of repentance. It condemneth all impenitent persons, such as liue & continue, in one estate, neuer sorrow for any sinne, neither at any time turne from it, neither haue any feeling or [...]eefe for sinne, neither know what it meaneth. This is a dangerous estate and a most perilous iudgement. For as a sick man is then most dangerously sick when he hath no feeling of his sicknesse, and is ready to say, he is well, and hath small sense or none at all of any paine or perill: so sinfull man is then in greatest misery by reason of his sinnes when hee thinketh himselfe to bee no sinner. Such one is farre off from mourning & sorrowing for sinne, from turning from them and returning to God, seeing be taketh himselfe to be in good [...]ase and to stand in need of no repentance. Such were the Pharisies in the dayes of Christ, whom he reproueth, Mat. 9, 12, 13. Besides, it cōdemneth ceremonial repentance, which carrieth an outward shew of dying to sinne, but is separated from the inward truth of a sound heart. Thus Saul repented, 1 Sam. 15.74, and 26, 21, and 24, 17, 18. And Ahab rent his clothes, but not his heart, hee fasted from food, but not from sinne, 1 Kin. 21.27.29. Thus the hypocrites repent, mentioned in the Prophets, when a man afflicteth his soule for a day, Esay 58, 5. Mic. 6, 7. and boweth-downe his head as a bulrush, yet looseth not the bondes of wickednesse: and therefore immediately afterward, he imbraceth his former sinnes, and returneth to his old wayes, as Phazaoh did: who being annoied with the frogs, smitten with the haile, terrified with the thunders, troubled with the grassehoppers, pestered with the flyes, disquieted with the darkenesse; this was the euen [...] and issue of all, as soone as he had rest giuen vnto him, he hardned his heart, and hearkened not vnto the Lord. This is the common sicknes of the common repentance, that men ordinarily practise in these daies, whereby they deceiue themselues and their owne soules, dealing in hypocrisie & dissembling with the Lord, catching at the shadow instead of the body, & resting in shewes instead of the substance. Lastly, it condemneth all such as haue hardened their hearts in sinne, and are growne therby to be past feeling, such as cannot discerne betweene good and euill, nor tremble at Gods iudgements, but draw sin [...]o themselues as it were with cart-ropes; and worke all vncleannesse euen with greedinesse. These haue their conscience seared with an hot Iron, and it accuseth them not for any sin, but bringeth them into a reprobate minde so that they are so farre from confessing their proper and particular sinnes, that they haue no sense or remorse of any sin, but are full of all wickednesse and vnrighteousnesse.
Lastly, it behooueth vs to search out our waies, to see what we haue left vndone, and Ʋse 3 what lyeth most vpon our consciences, and especially bewaile the same; otherwise there is in vs no sound conuersion. This the Prophet testifieth, Lam. 3, 40, 41. Some are specially inclined to lust & vncleannesse, some to couetousnes, some to surfeiting & drunkennes, some to enuy & reuenge, some to swearing & blaspheming, some to pleasures & delights of the outward man; now where we are weakest, Satan will be strongest; where our defence is slenderest there his te [...]ations wil be thickest; where the hedge is lowest, euery beast will seeke to enter; so it is with vs: if one place be left open & vnguarded▪ Satan will enter there, as well as if we gaue hi [...] I passage many waies. One knowne sin nourished in vs, is sufficient for him to bring vs therby to damnation. He can well abide to haue vs reformed in many faults that we should deny thē, defie thē, hate [Page 806] them, and ery out against them; yet some one sinne or other (whereto we are by nature most enclined) he fosteteth and furthereth in vs, and by it in a vile manner he wholly possesseth vs, and dwelleth in vs. It is a wonderfull pollicy of Sathan, when he cannot make vs to walke and wallow in all sin, he endeuoureth to poyson vs with some one sin, lest he should wholly giue ouer his hold, and by it will bring vs to destruction, as well as by a thousand. A Bird entangled with one foot, and holden in ye snare of the Fowler, is as vnable to escape and flye away, as if she were taken and held by both the feete. So is it with man, if he beholden in one notorious sin, and flatter himselfe in it, he is in as great danger of death and damnation, as if he gaue ouer himselfe to many sins. What I pray you, should it profit, when a City is besiedged and compassed with the enemy, to shut vp all the gates, and to leaue one standing open? May not the enemy enter at that one, as well as at many, and by assault take the City and people? Or what should it auaile a Marriner to stop all the holes of the Shippe where it leaketh, and leaue one vnstopped? Will it not sinke the Ship as well as many? So, what shall it profite and helpe vs to set open one corner of our hearts for one sinne to enter, albeit we should shut vp, and locke the doores of our hearrs against all other sins? Will not Satan enter there, and fill vs full of all wickednes, & bring vs to destruction of soule and body? Consider the examples of Saul, Herod, Iudas, Ananias and Sapphira, all these turned from sin, yea from many sins, but not from all sinne, nor from their speciall sins whereof they shold haue repented, and therefore their repentance was but the shew and shadow of repentance, and not true repentance indeed. If then wee would haue that true & godly sorrow which causeth repentance,2 Cor. 7, 10. not to be repented of, wee must turne from all our sins to God, and bring foorth fruites worthy amendment of life, and hereby learne to try our owne hearts by this special conuersion. We must consider our proper and personall sins. Endeuouring to be perfect, as our heauenly Father is perfect. Mat. 5, 48, and not exempting our selues from the obedience of any of the Lords holy Commandements.
[And Moses prayed for the people.] They desire the prayers of Moses, as we heard before, who refuseth not, but prayeth for thē to God. He was not mindfull of the wrongs sustained, and of the iniuries receiued of them, for in all ye indignities offered vnto him he was patient and meeke aboue all men that were vpon the earth;Numb. 18, 3. therefore he goeth to God, and desireth him to remoue the iudgement. The Doctrine from this place is this;Doctrine. It is our duty to pray one for another, euen for our enemies. It is our duty to pray one for another. The Lord requireth of vs, not only to commit to God, and commend in our prayers the Saints, but to be mindfull of our enemies, and them that hate vs, and to desire their good and conuersion. This affection we see in Abraham, who prayed earnestly and oftentimes for the Sodomites,Gen. 18, 23. that God would spare them, & not destroy the righteous with the wicked, but rather to spare the wicked for the righteous sake. This was also in Samuel, when the people besought him to pray for thē that they dyed not, he saide, God forbid, that I should sin against the Lord, and ceasse praying for you, &c. 1 Sam. 12, 23. How often did Moses & Aaron pray for Pharaoh, and spread out their hands vnto the Lord, That the plagues might ceasse, and that he might know that the earth is the Lords? Exod. 9, 29. This duty Christ our Sauiour setteth downe as a rule to guide vs, both by word of mouth, and by example of life. For he taught his Disciples this Doctrine, Mat. 5, 44. Loue your enemies: blesse them that curse you: do good to them that hate you, and pray for the that hurt you, and persecute you, &c. Now this point as Christ preacheth, so he practiseth and prayeth for his enemies, Father, forgiue them, for they know not what they do. Luk. 23.34. Thus did the faithfull witnesse of God, Stephen whē he was stoned, he kneeled downe, and cryed with a loud voice, Lord, lay not this sinne to their charge. Acts 7, 60.
The Reasons are plaine and direct. First, we Reason 1 are fellow-members of the same body, and fellow-souldiers that fight vnder the same Captaine Iesus Christ. We see them embers of our body are carefull for the good one of another, vnlesse they be dead and sencelesse; so should we be mooued at the consideration of the troubles and wants of the Church, as the Apostle by this similitude teacheth vs, 1, Cor. 12, 20, 21. We are many members, yet but one body: and the eye cannot say vnto the hand, I haue no need of thee; nor the head againe to the feet, I haue no need of you. So it is in the body of Christ, wee cannot want each other, but stand in need one of another, to keepe ye whole body in peace and concord. In regard heereof it is, that wee are partakers also of their prayers, so as we pray one for another, and seek the good & benefit one of another, as the Church did the deliuerance of Peter. Acts 12, 5.
Secondly, this duty of praying for our brethren, Reason 2 is inforced & charged vpon vs, because it is acceptable to God, and an oblation wherwith he is delighted and well pleased. For our prayer is directed in his sight as Incense;Psal. 141, [...] and the lifting vp of our hands as an euening sacrifice. It auaileth much if it be feruent, it pierceth the heauens, and obtaineth euery good blessing at the hands of God for our selues, & for others.
The Vses fo [...]low. First, we are especially in Vse 1 duty bound to pray for Magistrates and those that be in authority, as the subiects for their Princes, and the people for their Pastors, that the worke of God may prosper vnder their hands. This the Apostle teacheth, 1 Tim. chapter 2, 1, 2. So the Iewes were commanded to pray for Babylon, that persecuting Citty, where they were captiue, Ier. chap. 29, ver. 7. [Page 807] We see in the naturall body, that albeit the members haue care one of another, yet the chiefest care is for the head. A man, will bee willing to receiue a blow on another part, to saue the principall; it is that which Satan alledged to God, Iob 2, 4. Skin for skin, all that euer a man hath, will hee giue for his life. So it standeth vs vpon, to desire indeed the good of the least and lowest member in the Church of God, but our cheefest and greatest endeuour should be for men in highest calling, who are set in slippery places, compassed with many dangers, enuironed with many tentations, beguiled oftentimes by flatterers, led away by false informers, so that the higher they are exalted, the greater is their downefall. When they stand vpright, they stand not alone; whē they fall, they fall not alone. When a mighty Oake that seemed deepe rooted in the earth, falleth downe, it casteth downe with it the lesser Trees and lower shrubs that grow neere vnto it. As wee haue light or darknesse from the Sun, so we haue vice or vertue from such as are superiours. For all inferiours commonly follow the example and tread the steps of such as are in higher places. [...]. This the wise man noteth in his Prouerbs, ch. 29.12. of a Prince that hearkeneth to lies, all his seruants are wicked. This the Prophet toucheth, [...]k. 16, 44. Behold, all that vse Prouerbs shall vse this Prouerb against thee, saying, As the mother, so is he [...] daughter. Wherefore it behooueth vs to remember our Princes and men of great callings in our prayers, as we see Moses is ready to pray for Pharaoh, & as Darius King of Persia willeth the Iewes to pray for the Kings life, and for his sonnes: Ezra 6, 10, according as the Prophet also prayeth, Giue thy iudgements O God, to the King, and thy righteousnes to the Kings sonne. Psal. 72, 1. Thus then it appeareth to be a principall duty, to poure out our prayers and supplications for our Magistrates & Ouer-seers that watch for our soules, and to fall downe vpon our knees for Prince and Country. The Apostles command it, and the faithfull practise it toward Infidels and wicked Kings that professed not the faith, nor beleeued the truth: how much more carefull then ought we to be, to perform all christian duties to christian Princes, that are members of the same body, that are the breath of our nostrils, that are nursing fathers and nursing mothers to the Church, that are shepheards of the people of God to feed and gouerne them, that are chosen instruments to bestow their power and authority for the preseruation of the sheepe of Christ, and are firme pillars to beare vp the truth vpon their shoulders?
Vse 2 Secondly, it followeth that we are to do it much more for our selues. For how can we be truely affected to pray for others, and be inwardly touched with their wants, when wee haue no feeling of our owne? We shall heare many oftentimes very liberall and lauish in offering their prayers, as if they did set them out to sale, or to be hyred, saying, I will pray for you; who notwithstanding sildome pray for themselues. And what are the prayers of blind and ignorant men, but rehearsing the Commandements, saying ouer the Creed, & a pattering of the Lords Prayer without vnderstanding? Besides, prayer is a mutuall duty to be practised one toward another, as we performe the same for our brethren, so doe the brethren for vs, and therefore we are no more endebted to other for this benefit, then others for the benefit they receiue of vs. Let vs therefore learne from hence, that if wee must pray for our friends and families, and other members of Christ, we must learne especially to pray for our selues, and by our selues. We can neuer of conscience pray with others, vnlesse we sometimes separate our selues from them, enter into our Chamber, shut our doore, and pray alone vnto our Father which is in secret, That our Father which seeth in secret, may reward vs openly. Mat. 6, 5, 6. For he that neuer prayed solitary, neuer prayed truely. He that neuer sequestreth himselfe from the company of others, to humble his soule before God, neuer knew what true prayer meant, but doth all in hypocrisie for fashion sake, and to be seene of men, and therefore they haue their reward accordingly. It is a note of hypocrisie, neuer to pray but in company; and therefore whosoeuer alwayes and onely prayeth with others, is an hypocrite. Hence it is, that the faithfull haue vsed daily priuate prayer. It is noted of Isaac, that he went frō the presence of others, to poure out his meditations before rhe Lord. We see it in Dauid in sundry Psalmes, yea in Christ himselfe, though he were Lord of life, and heire of all things: so that this is a sound and infallible rule in our holy and christian religion, that what man soeuer neuer prayed alone, neuer prayed aright.
Thus then we see how it standeth vs all vpon, in regard of this generall duty to bee performed to others, to be principally mindfull of our selues, that from a sight of our own sins, from a feeling of our owne wants, from a desire of Gods graces, wee may haue a due respect and regard of our brethren. For all our loue shewed to our neighbour, is as a streame issuing from the fountaine of loue toward our selues; and the rule to square out the loue of our brethren, is the true measure of it to our selues, by due and right proportion. Let vs therefore be diligent our selues in prayer, and poure out our meditations before the Lord. It is made a note of a wicked man not to pray, by the Prophet. Psalm. 14, verses 1, 4. The foole hath saide in his heart, there is no God; they haue corrupted and done an abhominable work, there is none that doth good; they call not vpon the Lord. It behoueth vs therefore to craue of GOD, the grace of prayer, to the ende wee may pray aright as wee ought to pray; that so we may learne to pray for others. This we see practised by the Apostle Paul, who hauing [Page 808] exhorted the Church of Ephesus to put on the whole armour of God, and to pray alwayes with all manner prayer and supplication in the spirit for all Saints: he annexeth hereunto immediately,Ephe. 6, 18, 19 and for me, that vtterance may bee giuen vnto me, that I may open my mouth boldly as I ought to speake; and himselfe beggeth the grace of God to come vpon them. So writing to the Thessalonians,1 Thess. 5, 27, 25.28. and exhorting them to pray continually, and namely for the preachers of the Gospel, himselfe giueth an example, beginneth the worke, and first prayeth for them, that the grace of our Lord Iesus Christ may be with them.
Vse 3 Thirdly, it behooueth vs all in our wants and necessities to craue the prayers of the Church, which auaile much with God if they be feruent. He hath promised to heare his seruants that call vpon him.Iam. 5, 14. Matth. 18, 20. He hath promised, That wheresoeuer two or three are gathered together in his Name, he will be present in the midst of them. Hee hath promised the graces of his spirit plentifully to them that aske. Wherefore, when Daniel was to declare to the King the dreame which he had dreamed, and the interpretation thereof, which none of the Astrologians or inchanters could declare, He shewed the matter to his Companions, Dan. 2.17. that they should beseech the God of heauen for grace in this secret. The like we see in Ester, when she heard that all the Iewes were appointed to destruction, and of that great danger which threatned the Church,Esther 4, 16. she willed Mordecai to go and assemble all the Iewes that were found in Shushan, saying; Fast ye for me, eate not, nor drinke in three dayes, I also and my maids will fast likewise, and so will I goe in to the king, which is not according to the Law, and if I perish I perish. So doth S. Paul in euery Epistle almost, desire the Church to pray for him, that he might bee deliuered from vnreasonable and beastly men,Rom. 15.31. disobedient to the Gospel, that did vexe and trouble him; that his seruice in his Ministery might be acceptable to the Saints for their profit and edification,Ephe. 6, 19. Colos. 4.3. that he might haue the doore of vtterance opened and freedome of speech giuen vnto him to publish boldly the wil and counsell of God as he ought; that the gifts and graces of God bestowed vpon him,2 Cor. 1.11. might redownd to the benefit of the Church, & praise of God. True it is, the wicked and vngodly do many times desire those whom they thinke to be the children of God, to pray for them. But they want the Spirit of Christ,Rom 8.16.26 Zach. 12.10. and the grace of prayer, so that they cannot pray themselues, nor haue any heart to lift vp to God,Acts 8.24. as we see in Simon the Sorcerer, who craued of the Apostles to pray for him to the Lord, that none of his threatnings might fall vpon him. Hee was not touched with a feeling of his sinne, nor desired any pardon thereof, but onely craued a freedome & deliuerance from iudgement to come. So then, hee was not grieued for sin, but feared ye punishment.
Againe, as the Reprobate may desire the prayers of the children of God, when they feare iudgements to come vpon them hereafter, so they may doe when punishment is vppon them, as we see in Pharaoh, Exod. 9, 27, 2 [...] who desired Moses and Aaron to pray for him, that there be no more mighty thunders in the Land. The same we see in Ieroboam, the sonne of Nebat, that made Israel to sinne; when his hand was dryed vp, that he could not pull it in againe, which he had stretched out to lay hold on the Prophet, threatning the destruction of the idolatrous altar at Bethel, he said to the man of God, I beseech thee, pray vnto the Lord thy God, 1 King, 13. [...] and make intercession for me, that my hand may be restored vnto me. So then, the wicked desire to be prayed for, but it is onely in extremity, it is onely to escape punishment, either present, or to come. But the Godly respect sinne, and are greeued for it, more then for the punishment, they are troubled more for the losse of Gods fauour, then of temporall commodities. Therefore when he prayeth for himselfe or for others, he is moued with a feare and reuerence of the Maiestie of God to whom hee prayeth,Eccle. 5.1. Dan. 9.4. he is touched with a feeling of his own wants for which he praieth, he powreth out his heart before the Lord, and sheweth a feruent desire to obtain his wants,1 Sam. 1.1 [...] 1 Thes. 5. [...] he praieth not for a brunt or two, but continueth in prayer, he doubteth not through vnbeleefe, but through faith assureth himselfe to obtaine the requests hee maketh according to his word.
Fourthly, it followeth also, that when God Vse 4 hath heard vs for them, wee must praise his Name, and giue thankes for the blessings hee hath vouchsafed vnto our brethren. So doth the Apostle in many of his Epistles,Rom. 1.8. I thanke my God for you all through Iesus Christ, because your faith is published throughout the whole world. As we are not to pray onely for our selues, so wee are not to offer the sacrifice of thankesgiuing onely for our selues. This serueth to reproue all those that repine and enuy at the blessings bestowed vpon others, who haue their owne eye euill, because the Lords eye is good. This sometime creepeth vpon the seruants of God, and therfore ought to make vs more wary & watchfull ouer our selues. When Ioshua the seruant of Moses, saw the spirit of God to rest vpon Eldad and Medad, so that they prophesied in the hoast, he said, My Lord Moses, Num. 11. [...] forbid them: who answered him, Enuiest thou for my sake? yea, would God that all the Lords people were Prophets, and that the Lord would powre his Spirit vpon them. So when the disciples of Iohn saw that Christ Iesus made more disciples then Iohn, and increased in glory more then he, they complained to Iohn, that all men flocked to Christ, and began to forsake him, Iohn replyed,Ioh. 3.2 [...] Yee your selues are my witnesses, that I said, I am not the Christ, but that I am sent before him: hee must increase, but I decrease. Let vs beware yt we be not possessed with the spirit of enuie: rather let vs labour after brotherly loue,1 Cor. 1 [...] which suffereth long, is bountifull, enuyeth not, it seeketh [Page 809] not her own things, it thinketh not euill, it reioyceth not in iniquity, but reioyceth in the truth, it suffers all things, it beleeueth all things, it hopeth al things it endureth all things. Whatsoeuer good things God bestoweth vpon any member of Christ, he hath giuen them not onely for the benefit and comfort of him that hath receiued them, but for the good of the whole body. Seeing therefore we haue our part and portion therein, in as much as there is in the Church one Communion of Saints: it is our duty to returne the praise and glory thereof to the giuer, and not repine and grudge against him to whom they are giuen.
Vse 5 Lastly, consider from this Doctrine, whence it is that God spareth the wicked and vngodly, and beareth long with the vessels of wrath, appointed to destruction. It is for the prayers of his people that are his remembrancers day and night, that stand in the gap and breach which the hand of God hath made, that cry vnto him without ceassing, Spare thy people (O Lord) and giue not thine inheritance vnto reproch, [...]. 17. that the vnbeleeuers should say, Where is their God? True it is, the people of God are contemptible in this vnthankefull world, yet were it not for these simple and silly ones, the iudgements of God had long since fallen vppon vs, which by their prayers hitherto they haue stayed. For had we continued in peace, dwelled in our houses, possessed our inheritances, enioyed our lands and goods thus long, but for the faithfull seruants of God, who mind the peace of Sion? Doubtlesse, he would not spare the world one minute and moment of time, but for the godly. Hee would haue spared the cities of Sodome and Gomorrha, [...] 18.32. if ten righteous persons had bin found in them. For the faiths sake of Rahah, who hid the spies and sent them out another way, [...]. 26. hee spared her kindred, and her fathers house. For the faith of Lot, whose righteous soule was vexed day by day, in seeing and hearing the vnclean conuersation of those sinfull men, he would haue saued his sonnes in law, [...] 12, that should haue married his daughters. For Pauls sake, a chosen vessel to beare the Name of God to the Gentiles, he gaue freely those that sailed with him and saued their liues. [...] [...]4. Thus wee see, that for the godly, he beareth with the vngodly: but when they are safe and sealed in the forehead, then iudgement shall come vpon the wicked. Contrariwise, a nation, a cittie, a towne, an house and family is cursed for the society and company of the wicked. The Israelites could not prosper at the siege of Ai, so long as Achan was among them. The Sea could not be calme, the ship could not be safe, the Marriners could not be at rest, so long as vnrepentant and vnreformed Ionah was a burden vnto it; for he said vnto them, Take me and cast me into the Sea, so shall the waues worke no more so troublesomely, for I know that for my sake this great tempest is vpon you. Wherefore, it is a sweet and comfortable thing to bee in the number of the faithfull; wee haue benefite by the prayers of the Church, which pierce the eares of God, and bring downe his blessings in great aboundance.
Verse 8. And the Lord said vnto Moses, Make thee a fiery serpent. We heard before how the people repented of their sinnes, and how Moses prayed for pardon: Now see how God remooueth his hand.Psal. 103.9. He will not alwaies chide, nor keepe his anger for euer: hee doth not deale with vs after our sinnes, nor rewardeth vs according to our iniquities. Indeed he sheweth oftentimes his seuere iudgments, but so soone as the sinner is humbled, hee receiueth him to mercy, the sinne is pardoned, and the punishment is remooued.Doctrine. God is merciful to greeuous sinners, when they are penitent. The doctrine from hence is this, that God is mercifull to all penitent sinners. Repentance once going before, mercy followeth after, albeit we sinne greeuously against him. This the Prophet teacheth in the Name of God, Esay 1.18. Ezek. 18.21, 22 23. and 33.11. Dauid sinned exceedingly in numbring the people, for which God sent a pestilence three dayes in Israel, that many thousands dyed; yet when his heart smote him, that he said, I haue sinned exceedingly, 2 Sa. 24, 17.18 1 Chr. 21.15, 17. I haue done wickedly, but these sheep what haue they done? Let thine hand I pray thee, bee against mee, and against my fathers house, and not on thy people for their destruction: the Lord repented him of the euill, and said to the Angel that destroyed, It is enough, let thine hand ceasse.
Let vs consider the reasons of Gods merciful Reason 1 dealing, which are first the comfort and releefe of his people, that none should to the end of the world despaire of obtaining of mercy. For the mercy of God in Christ, is aboue all his workes, which he extendeth to thousands; it is infinite, without measure. Hee pardoneth such offenders, to make them examples to others of Gods great mercy, hee receiueth them to fauour, and remitteth their offences, not onely to manifest his mercy to the offender himselfe, but to teach others to resort and repaire vnto him for pardon and forgiuenesse. When the Prophet testifieth, that by acknowledging his sinne vnto God, and confessing his wickednesse against himself, he obtained the remission of his sinne, and punishment of sinne: he addeth immediately, Therefore shall euery one that is godly, Psal. 32.5, 6. make his prayer vnto thee in a time when thou mayest bee found. This is the reason that the Apostle toucheth, 1 Tim. 1. teaching that he was receiued to mercy, for this cause, That Iesus Christ shold first shew on him all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life. So then, from these and such like examples of great sinners, that haue obtained much mercy, we likewise should be assured of the goodnesse of God for our saluation, whensoeuer wee can bee brought to beleeue the Gospel, & repent from dead works.
Secondly, the consideration of the nature Reason 2 of God, ministreth a strong and inuincible [Page 810] reason to gaine our affections to yeeld to this truth. For his mercy is aboundant, and his goodnesse is infinite. It surmounteth the reach and vnderstanding of all mortall men: It passeth the highnesse of the heauens, the depth of the earth, the breadth of the Sea, the power of the diuel, the strength of the Law, the measure of the whole world, and nothing can be compared with the perfections of the Almighty, Iob 11.7, 8, 9. Paul, who before his conuersion, to the faith which he sought to destroy, was a blasphemer, a Persecuter, & an oppresser; maketh this the cause why he was receiued to mercy, The grace of our Lord was exceeding aboundant with faith and loue, 1 Tim. 1.14. which is in Christ Iesus, that is, giuing vnto me faith, that chased away infidelity, and loue that ouercame cruelty. So the Lord maketh this the chiefe and principall cause, why he spared that rebellious and idolatrous people, The Lord, the Lord, strong, mercifull and gracious, slow to anger, aboundant in goodnesse and truth forgiuing iniquity, transgression, and sinne.
Ʋse 1 The vses follow of this doctrine. First, we learne, that there is no sinne that doth exceed the mercy of God. None can say without iniury against his owne soule, without reproach against God, and giuing the lie to the glorious Maiestie of God, My sinne is greater then can be forgiuen. True it is, there is an vnpardonable sinne,Mat, 12.31. that shall neuer bee forgiuen, either in this world, or in the world to come, the blasphemy against the Spirit; but that is, because they cannot relent or repent that commit it; they are so farre gone, that they can neuer returne backe againe; not because God is not able to forgiue it, or that it doth exceed the mercies of God. Seeing then, vile sinners finde such infinite and vnspeakeable mercie, let vs neuer despaire or doubt of his mercy & fauor, though we be suddenly ouertaken through infirmitie, and fall into diuers and greeuous sinnes. He hath mercy in store for such as haue beene exceeding sinners against him. If they can repent of their sinnes, his mercies are as great as himselfe. Consider the examples of Peter, that denyed his Master, of Paul, that persecuted the Saints, of Dauid that committed adultery; of Salomon that fell into idolatry; of Lot, that lay with his owne daughters; of Noah, that offended in drunkennesse; of Manasseh that shed innocent blood; of Mary Magdalen, out of whom were cast seuen diuels; of the Iewes that crucified the Lord of life: all which returning from their iniquity were receiued to mercy, so that where sinne abounded, there grace hath abounded much more. Rom. 5.20. Hence therefore great comfort ariseth to the heauy soule and troubled conscience, oppressed with the burthen of sin, and hangring after grace and pardon. When terrours and tentations grow strong vpon vs, supposing that our sinnes are moe then can be forgiuen, and the punishments greater then can be pardoned; we must know it is the lying spirit of the diuell, to draw vs into the bottomlesse and comfortlesse gulfe of desperation, which is (as it were) the mouth of hell gaping wide, to swallow vp the soule quicke, to vtter and endlesse destruction. If our sinnes be neuer so great and grieuous, if they bee neuer so many and monstrous, moe then the haires of our head, or the sand on the sea shore which is innumerable; as heauy as lead, as infectious as a leprosie, as red as scarlet, as filthy as dung and mire: yet if God giue repentance, and we beleeue, there is promise of mercy, assurance of forgiuenesse, and hope of comfort and consolation. Such they are that Christ calleth; saying,Mat. 11, 28 Come vnto me all ye that are heauy laden, and I will ease you; for my yoke is easie and my burthen is light. It behoueth vs all to seeke fauour at his hands, to craue pardon and to pleade for mercy and forgiuenes: of whom to aske it rightly, is to obtaine it assuredly.
Secondly, the trueth of this doctrine of Ʋse 2 Gods pardoning offenders, and the consideration and feeling of this infinite kindnesse of God, must worke in vs vnfained thankefulnes. and continuall praise, sounding out and magnifying his mercies, to speake of his goodnes, and to shew our selues louing and dutiful vnto him again, for his exceeding compassion. This sacrifice of thankesgiuing, we see offered by the Apostle vnto God, for the experience hee had of his bountifulnesse toward him, 1 Tim. 1.12. I thanke him which hath made me strong, that is Christ Iesus our Lord; for hee counted mee faithfull, and put me in his seruice, when before I was a blrsphemer, and a persecuter, and an oppressor. Now vnto the King euerlasting, immortall, inuisible, vnto God onely wise, be honour and glory, for euer and euer, Amen.
The like we see in Mary Magdalen, who had beene a greeuous and heinous sinner, as she had receiued much mercy, so shee expressed backe againe much loue and kindnesse; as she had beene deliuered out of the chaines of Satan, so shee followed Christ Iesus with the fruits of piety and thankefulnesse, all the dayes of her life; shee entred with him vnto Simons house, kissed his feet, an ointed them with ointment, washed them with her teares, wiped them with her haires, followed him to the Crosse, and was the first with him in his resurrection; of whom the Lord Iesus said, Many sinnes are forgiuen her for she loued much: Luke 7. to whom a little is forgiuen, he doth loue a little. There is a forgiuenesse in God that goeth before, there must be a thankefulnes in vs that must follow after: as this womā knowes much to haue bin forgiuen her, and therefore she loueth much; euen as the debter loueth that creditor most, that hath forgiuen him most; so should the affection of our loue toward God bee increased, as hee giueth euery one experience of his greater mercy. As then we feele this sweetnesse, and the infinite riches of this benefite, so we should open our mouthes, and vnloose our tongues, and inlarge our hearts, to sing and to set forth the praises of God, according to the [Page 811] example of the Prophet in the Psalme, [...]l 103.1, 2, 3 My soule praise thou the Lord, and all that is within me praise his holy Name: forget not all his benefits, which forgiueth all thine iniquities, and healeth all thine infirmities. And in another place, What shall I render vnto the Lord for all his benefits toward mee? [...]l. [...]6.12, [...] 14. I will take the cup of saluation, and call vpon the Name of the Lord: I will pay my vowes vnto the Lord euen now in the presence of all his people. For seeing he taketh away all our iniquity, and receiueth vs to fauour graciously, it is great reason wee should offer the sacrifice of praise, and render vnto him the calues of our lips. This doctrine of free forgiuenesse of sinnes, openeth vnto vs the most blessed newes that euer came into the world; it is the summe of the Gospel, and of the glad tidings of saluation, the key of all our comfort, yt entrance into life, & the most precious balme of our health and recouery, which giueth more, ioy and refreshing to the fainting soule and broken heart, to the tender conscience and weary spirit, then all the glory of the world can minister vnto it; as the Apostle testifieth, This is a true saying, and by all meanes worthy to be receiued, [...]. 1.15. that Iesus Christ came into the world to saue sinners, of whom I am chiefe.
Ʋse 3 Thirdly, seeing there is mercy in store for the penitent, seeing God will haue compassion vpon them, is ready to fall on their necke, and to imbrace them with both his armes, as the father of the prodigall childe did: [...]e 15.20. it is required of vs speedily to turne, and not deferre our repentance from day to day, lest our harts be hardened through the deceitfulnesse of sin. No sinne is so small, but is able to plundge vs downe to the bottome of hell, if we liue in it without repentance, and continue in it without remorse. The longer wee remaine in the dregs of sinne, the faster we shall sticke in the myre of it, and the harder we shall finde it to come out of the prison thereof. This is the vse which we are to make of Gods mercy to miserable sinners. Let vs take heed we abuse not his goodnesse, nor take occasion of liberty, to turne his grace into wantonnesse; saying as the manner of some is, Oh, God is mercifull, hee is gracious to great sinners; and so conclude therupon, that they may liue as they list, and may put off the season of repentance to the last gaspe. But the Apostle teacheth vs to reason otherwise, [...]. 1, 2. What shall we say then? shall we continue in sinne, that grace may abound? God forbid: how shall we that are dead to sinne, liue yet in si [...]e? Let vs not therefore alleadge the examples of the faithfull that haue offended, to incourage vs in sinne, or hold them out as bucklers to embolden vs in falling from God. Take heede of presumption. Many presume confidently with Peter, but they weepe not bitterly with Peter. They fall by frailty with Dauid, but they rise not by repentance with Dauid. They sinne with Salomon, but they repent not with him. [...] [...]7. They sinne with the Iewes, but they are not pricked in heart with the Iewes, saying; What shall we doe? They persecute the Saints of God with the laylor,Acts 16.29. but they tremble not at their sin, nor seeke to the seruants of God, saying: Sirs, what must we doe to be saued? They break out with their tongues and iustifie themselues as Iob; but they set not a watch before the dore of their lips,Iob 42 6. they doe not abhorre themselues, neither repent in dust and ashes with Iob, saying;Psal. 39.1. I will t [...]ke heede to my wayes that I sinne not with my tongue, I will keepe my mouth bridled. They flye from the presence of God with Ionah, but they remember not to pray with him for pardon, [...]on 1.3. and [...].1.8. acknowledging that such as waite vpon lying vanities, forsake their owne mercy. Let vs therfore all learne to profit by the fauorable dealing of God toward offenders, neither abusing his louing kindnesse, nor continuing in sinne, nor presuming of his mercy; assuring our selues, yt if the persons receiuing pardon, be such as are penitent, then assuredly to the impenitent there is no forgiuenesse. This the Apostle setteth downe, Rom. 2.4, 5. The acceptable time of repentance for all of vs, is the time present, what time we haue to come is vncertain. Late repentance is oftentimes constrained, and sildome true repentance. The longer a diseased man continueth in his sickenesse, the harder is his recouery. Let vs not delay and deferre our repentance. This is the blessed time and the acceptable season, To day therefore if we will heare his voyce, let vs not harden our hearts in sinne, Heb. 3.7, 8.
Fourthly, let vs not spare to seeke the saluation, Vse 4 and thirst after the conuersion euen of the greatst sinners. Let vs not account their estate and condition forlorne and desperate, Neither iudge any before the time, 1 Cor. 4.5. vntill the Lord come, who will ligh [...]en things that are hid in darkenesse, and make the counsels of the heart manifest, and then shall euery man haue praise of God. The husbandman waiteth for the fruite of the earth, Iames 5 7 and hath long patience for it, vntill hee receiue the former and latter raine. Now, we are Gods labourers and husbandmen, 1 Cor. 3, 9.6.7 ye are Gods husbandry and Gods building. Paul planteth, and Apollo watereth, but God giueth the increase. So then, neither is hee that planteth any thing, neither he that watereth, but God that giueth the increase. Wee are vnto God the sweet sauour of Christ in them that are saued, 2 Cor. 2, 15.16 and in them which perish to the one we are the sauour of death to death, and to the other, the sauour of life vnto life.
This must be our comfort in the midst of all discomforts, iniurious dealing, and hard measure offered vnto vs; to know that euery man shall receiue his wages according to his labour. And the Prophet prophesying of the kingdome of Christ, that he should spread out his hands all day vnto a rebellious people, maketh this his stay and staffe of rest;Esay 49, 4. I haue laboured in vaine, I haue spent my strength in vaine, and for nothing: but my iudgement is with the Lord, and my worke with my God. Let vs therefore goe Iustile forward in building vp the [Page 812] house of God, preach in season, and out of season, and commit the fruit of the work and successe of all our labours to the Lord, whose word is neuer deliuered nor heard in vaine, as the Apostle vrgeth it, 2 Ti. 2.24, 25, 26.
Ʋse 5 Lastly, seeing God is mercifull to miserable Sinners, as a good shepheard taking them out of the iawes of the Lyon, bringing them vnto the sheepefolde, and feeding them in greene pastures: let vs seeke to be like our heauenly Father in shewing mercy and forgiuenesse toward such as greeuously offend against vs. Euery mans experience telleth and teacheth him, the mercy of God to be exceeding great, we feele it toward our selues, wee see it daily toward others, we reade that blasphemy it selfe findeth place for pardon.Mat. 12.31. Wee find this to be the nature of God, The Lord, the Lord, Exod. 34.6, 7 gracious and mercifull, slow to anger and aboundant in goodnesse, reseruing mercy for thousands, forgiuing iniquity, trangression, and sinne. If we will be the children of God, we must resemble our heauenly Father, we must expresse the liuely lineaments of his face, wee must bee transformed into his likenesse, and beare his image in all holinesse and righteousnesse. This the Apostle teacheth, Col. 3.12, 13. To this purpose Christ propoundeth the parable, Matthew, chapter 18. verses 32, 33, 35. teaching vs, that wee must forgiue small things, that receiue the pardon of greater: we must remit a sew pence, because God forgiueth vs many talents, an huge summe, an infinit debt. But if we will not forgiue, nor forget the trespasses done to vs, we are stamped in the image of the diuel, who was malicious, and a murtherer from the beginning, & we make a law against our selues, inasmuch as we shall find the Lord so toward vs, as wee deale toward our brethren. For there shall bee iudgement mercilesse, to him that sheweth not mercy: Iam. 2.13. Mat. 7.2. and with what measure wee mete, it shall bee measured to vs againe.
Verse 9. Moses made a Serpent of brasse, and set it vpon apole: and when a serpent had bitten a man, then he looked to the serpent of brasse, and liued. We saw before, how the prayer of Moses was heard, and the remedy prouided of God to heale the people. We saw in God, the greatnesse of his compassion; wee saw in the people, the fruit of their confession; we saw in Moses, the grace of meeknesse and gentlenesse suffering all things, and enduring all things. Heere there is offered to our considerations the obedience of Moses, the setting vp of the serpent, and the recouery of the people. Moses doth not heere consult with flesh and blood, neither doth he vse carnall wisedome to bee his counseller, which in matters of faith is an enemie to God. He doth not reason, whether it were likely that a piece of brasse should remedy this biting, or whether a dead thing shold giue life: but so soon as he receiueth the commandement of God, hee prepareth himselfe, maketh ready a brazen serpent, pitcheth it vpon an high pole, the people looke vpon it, and are recouered. This cure was not by Phisicke or Chirurgery, or by inherent vertue in the brasse, as in a medicine: but by casting vp the eye vpon the serpent, and beleeuing the ordinance of God, who had appointed the serpent for that purpose. We are all of vs from hence, to learne and consider, That the brazen serpent standing on the pole, was a type and figure of Christ crucifiedDoctrine. The brazen serpent was a figure of Christ crucified. and hanging on the crosse, who is made of the Father to bee a Sauiour vnto vs. This Christ himselfe testifieth, Ioh. 3.14, 15. As Moses lift vp the serpent in the wildernesse, so must the Sonne of man bee lift vp, that whosoeuer beleeueth in him should not perish, but haue eternall life. Heereunto likewise hee alludeth, Chap. 8.28, 29. Then Iesus said vnto them, When ye haue lift vp the Sonne of man, then shall ye know that I am he, and that I doe nothing of my selfe; as my Father hath taught me, so I speak these things. In both these places our Sauiour hath respect and reference to the brazen serpent in the wildernesse, shewing, that as it was erected to heale the body, so must Christ bee crucified to cure the soule; therefore this serpent set vp, was a type of his death.Caluin. in I [...] han. [...]ap. 3.2 [...] 14. And howsoeuer some of reuerent account in the Church doe vnderstand this lifting vp, of the preaching of the Gospel, which is as a banner displayed, that all men may behold him, and esteeme the referring of it to the Crosse, neither to bee pertinent to the matter, nor to agree in the text: yet if we compare the former places & phrases, with another like Testimony of Iohn, chap. 12.32, 33. the true interpretation of the words will easily and euidently appeare, where Christ speaketh thus to the Pharisees, Now is the iudgment of this world: now shall the Prince of this world be cast out: and I, if I were lift vp from the earth, will draw all men vnto me. Heere, by lifting vp,Calu. in Iob. [...] ver. 28. we must necessarily vnderstand the death of Christ vpon the Crosse, on which he was lifted vp on high, and seene a farre off, as the Euangelist himselfe expoundeth it in the verse following; saying, Now, this said he, signifying what death hee should die.
The reasons of this similitude, shadowing Reason 1 out the manner of Christs death, are very euident and apparent. For first, as the brazen serpent in the wildernesse, had the shew and shape of a serpent, but within there was no venemous or deadly thing, as the true fiery serpents had; so Christ tooke vpon him the shape of a seruant, he was made like vnto men, he was sent of God in the similitude of sinfull flesh, and was counted among the wicked;Rom [...].3. Mark. 15. [...] Esay 53.1 [...] yet he was pure, and voyde of sinne, neither could be charged of his enemies with any sin: so that this is no vnpropper or far-fet similitude, but fit and naturall.
Secondly, euen as the brazen serpent was Reason lift vp on high vpon a pole, appointed for that purpose: so was Christ first lift vp vpon the [Page 813] wood of the Crosse, and was after exalted by the Gospel, and set in the sight of all, as the Prophet Esay teacheth, Esay 11.10, 12. And as the brazen serpent, before it could be a type of healing, must be aduanced and lifted vp; so before Christ Iesus could be a Sauiour of his people, to saue them from their sinnes, he must be fastened vpon the Crosse, [...]. 14, 15 he must haue his hands & his feet pierced, that he might spoyle the principalities, and make a shew of them openly with triumph. As therefore it was not sufficient once to make the brazen serpent, and so to looke vpon it, but it must as well be mounted as at the first made: so it was not enough to bring vs to life and saluation, for Christ to be conceiued by the holy Ghost, and borne of the virgin Mary, vnlesse he also suffer death for our sinnes, and so beare our sinnes in his body on the tree.
Thirdly, as the Israelites which obeyed the Reason 3 commandement of God, embraced his promise, beleeued his word, and so beheld the brazen serpent standing on ye pole, were healed of ye deadly bitings of these fiery serpents: so all men, who are moued with the commandement of God, & embracing the promise, do behold Christ hanging on ye tree of the crosse, with the eyes of faith, [...] 3.16. are cured of the sting of that old serpent the diuell, and recouer of that mortall wound, being freed from death, and restored into the glorious liberty of the sons of God. A serpent did hurt, a serpent did heale the Israelites. Man did destroy vs, man did restore vs. [...]. 5.19. The first Adam did draw into condemnation: the second Adam draweth vnto saluation. The brazen serpent albeit it were lift vp neuer so high, and mounted into the open ayre, profited none, but such as stedfastly beheld it and looked vpon it: so Christ crucified, profiteth none but such as beleeue in him by faith. Many beheld him with the bodily eyes, that reaped no benefit by him; they heard him with their outward eares, and handled with their hands that word of life: yet it auailed them nothing to know him after the flesh, [...]. 5.16. neither furthered them in their saluation.
Reason 4 Fourthly, as it seemed to humane wisdom, a most foolish and ridiculous thing to be healed by the bare and onely sight of a brazen serpent; so to all naturall wise men of the world, it seemeth as vnlikely and vnreasonable, that any shold be saued by faith in Christ crucified, [...]r. 1.23 as the Apostle sheweth, We preach Christ crucified, vnto the Iewes euen a stumbling blocke, and vnto the Grecians foolishnesse: onely to them that are saued, Christ is the power of God, and the wisedome of God. So then, it is cleere and euident, that the serpent set vp vpon the pole, signifieth Christ hanging on the Crosse.
Vse 1 The vses of this type and similitude are many, directing vs to sundry points, of religion: As what sin is, whence it came, what it worketh and bringeth forth: likewise, what the force of the Law and Gospel it, who Christ is, how we must vse and apply him to haue comfort and saluation in him. First, seeing the serpent was a signe and signification of Christ, we learne that Christ was preached and published in the time of the law; albeit, darkely and obscurely. For as there is but one saluation, so there is but one way to attaine vnto it; to wit, faith in Christ. The faith of the fathers, is one and the same with the faith of the children. There was neuer any man saued without the knowledge of IESVS CHRIST, neyther is at this day saued, neither shall be hereafter to the end of the world. This the Apostle teacheth to the Hebrewes,Heb. 13.8. Iesus Christ yesterday: and to day, the same also is for euer. And to this truth Iohn giueth witnesse, All that dwell vpon the earth shall worship the Beast, Reuel. 13.8. whose names are not written in the booke of life, of that Lambe which was slaine from the beginning of the world. Albeit he were manifested in the flesh, and crucified on the Crosse, in the last age of the world, when the fulnes of time was come; yet his death was as forcible frō the beginning of the world, is now also as auaileable and effectuall, and shal be euer hereafter to the end of the world, as when he hung vpon the Crosse in the dayes of his Passion, and when the blood really streamed and issued out of his body. The Israelites in the time of the Law, were the children of God, heires of eternall life, and had the promises of saluation, as well as we vnder the Gospel: God did not seed them and fat them as swine in a stye, but vnder certaine figures and types, hee gaue them a taste of heauenly things. The offering of bruite beasts in sacrifice, was a signe, that they were made partakers of the redemption wrought by the blood of Christ, which was shed to wash away our sinnes. Vnder ye promise of giuing thē the earthly Canaan, so often remēbred, he gaue thē a taste & representation of the heauenly inheritance. The aboundance of temporall blessings was a pledge and earnest penny to them of the life eternall, they hauing the same faith,Ephe. 4.4, 5. 1 Cor. 10. [...], 4. the same Father, the same spiritual meat, the same spirituall drinke, the same Lord, the same hope, the same heauen, the same Christ that wee haue. Albeit,Gal. 4.1.2, 3.4. they were as little children vnder tutors and gouernours, and were taught in rude manner, by shadowes and ceremonies, which are as certaine pictures and looking glasses to behold the outward manner of his dispensation, whereas wee are come to mans estate in comparison of them, and behold Iesus Christ openly in the face, we know his death, resurrection, ascension, and opening the kingdome of heauen to vs. Therefore our Sauiour saith, Ioh. 8.56. Your father Abrahā reioyced to see my day, and he saw it, and was glad. Heb. 11, 13, 14 15, 16. So the Apostle to the Hebrewes sayth, That the Fathers dyed in faith, and receiued not the things promised, but saw them afarre off, beleeued them, receiued them, thankefully, confessed that they were Pilgrims and strangers on the earth: so that they iudged the [Page 814] promises made to them to bee spirituall, and expected more then temporall blessings. This is one point which we are to learne and imprint in our mindes, touching the Iewes, who had an image of the serpents lifted vp, to teach them the doctrine of Christ hanging on the crosse. If then the vnbeleeuing Iewes in these dayes blaspheme Christ crucified, & account the blood of the new Testament an vnholy thing, and vnpossible to giue saluation; let thē know, that their fathers receiued life, and recouered health by a brazen serpent, an image without life and motion: the meaning & signification heereof were not hard, but easie to gather, sauing that the Apostle teacheth, that their mindes are obstinate, and that a veile is laid ouer their hearts in reading the old Testament, so that they vnderstand nothing, &c. 1 Corin. 3, 14. Thus doth God send them strong delusions, that they should beleeue lies, that all they might be damned which beleeued not the truth, but had pleasure in vnrighteousnesse. 2 Thess. 2, 11, 12. Thus then we see, that the Couenant which GOD made with man, to be gracious and fauourable vnto them, is one in substance and matter; seeing there is but one God,1 Tim. 2, 5. one Mediatour betweene God and man, one faith, one meane of reconciliation and one way of saluation to all that are saued, and haue bin saued from the beginning. Christ Iesus was appointed ouer all things, to be the head of the Church, by whom all the body is coupled and knit together Eph. 1, 22, & 4, 16. He is the way, the truth, and the life, no man cometh to the Father but by him. Iohn 1, 18, and 14, 6. All therefore (he being onely the way) as well vnder the Law, as vnder the Gospel, who were to be saued, had respect to the only Mediatour Christ, by whom alone they were reconciled to God, and saued by faith. The differences betweene the Iewes and vs, were onely in certaine circumstances, in promising of corporall benefits, in giuing them outward signes and oblations, in propounding things more obscurely and darkely, in restraining his gifts, and in limiting them to the Iewish Nation: whereas otherwise the old and new couenant agree together, not only in the Author of them, which is God, and in the Mediatour of them, which is Christ, but in the promises of grace, touching remission of sinnes, and euerlasting life to bee freely giuen for Christs fake; and in the condition, in respect of man, that we should walke before him vprightly, & beleeue the Gospel vnfainedly.
Vse 2 Secondly, we obserue from this similitude, the naturall estate and condition of all mankinde what it is: wee are all naturally stung with the poison of the olde serpent, and the wound is mortall. All the Israelites that were bitten by the fiery serpents, whether deeply, or but a [...]ittle, whether more or lesse, whether once or often, dyed the death if they vsed not the remedy ordained of God, albeit ye wound were slender and shalow. So such as looke not on Christ hanging on the Crosse, are sure to fall into damnation. The guilt of sin is as the poyson of a serpent; this we haue drawne frō our first parents, by whose offence we are culpable of iudgement. We are all stung with it vnto death. The wound is so deep & deadly, yt we are guilty of the transgression of Adam, being in his loynes. We haue the spawne and seed of all sinne in vs, we are corrupt in soule and body, we are prone to fall into the most dangerous and desperate sins. The Israelites felt the anguish of the paine, and the danger of death, otherwise they would neuer haue looked vp to the brazen serpent. If the sicke man finde not the want of his health, feele not the greefe of his sicknesse, feare not the losse of his life, he wil neuer seeke to the Physition for ease and recouery. And indeed, what should it haue auailed these distressed Iewes, to haue any recourse to the brazen ferpent, vnlesse they had perceiued themselues to be stung euen to death, and no other way or remedy to procure their deliuerance? So it behooueth all of vs, to haue a liuely and sencible feeling of our spirituall wounds. We must know, that sinne is as a poyson to the soule; and the Law giueth strength to sinne. We must be greeued for our sins, which draw vpon vs the losse of Gods fauour, more then for the lacke and losse of bodily health. Let vs not therefore make a mock of sin. We see no man will dally or delight in poyson: no poyson is so dangerous to the body, as sin is to the soule. Let vs beware of the wiles and subtilties of the old serpent, lest as he beguiled Eue through his craftinesse, so hee corrupt our mindes from the simplicity that is in Christ,2 Cor. 11 [...] & carry vs headlong to destruction and damnation of soule and body.
Thirdly, in this Type we see the nature of Vse 3 the Sacraments. The brazen serpent in it selfe had no operation to work any thing; in it selfe it had no vertue to cure or recouer any man of any disease. The Sacraments of themselus cannot conferre grace, onely they are instruments of Gods mercies, which he vseth of his goodnesse toward vs, to conuey to vs good things. They are as the Kings gracious pardon, that sealeth vp vnto vs forgiuenesse of sins: so that being by his institution very auaileable, wee must frequent thē with a feeling of our wants, with reuerence of his ordinances, with hungring after his graces, with calling vpon his Name, to fit and prepare vs to that heauenly worke. God could haue healed his people with his word alone, (without the serpent, as well as with the serpent) as the Centurion confesseth to Christ, Speake the word onely, Math. [...], [...] and my seruant shall be healed; yet he addeth the serpent set vpon a pole for farther assurance of his word, and to be a signe of their recouery: so God can saue by the Ministery of his word without the Sacraments, if it please him; yet he addeth and annexeth them as appurtenances to the word, to confirme the weaknesse of our faith, and to make good the truth of his owne promise. And as it was not enough for [Page 815] them to beleeue the word of God to the curing of their bodies, & the taking away of the stinging of the serpents, vnlesse they vsed the helpe of the brazen serpent: no more is it sufficient for vs, to beleeue the forgiuenesse of sins by Christ, vnlesse we labour to strengthen our faith by the Sacraments. Nay, if any wold not vouchsafe to looke vpon the Serpent, being the meanes that God ordained for their recouery; it is certaine they regarded not the word of God it selfe, that they should liue: so, if any contemne or neglect the Sacraments being holy seales of heauenly blessings, they are plainely conuinced to their faces, that they respect not the word it selfe, whatsoeuer they pretend to the contrary notwithstanding. This we see in Ahaz, who neglecting a signe offered vnto him, for the better strengthening of his faith, is said to tempt God, and to despise his word, Esay 7, 12. The naturall reason of man would neuer beleeue, that he should be healed by a serpent of brasse, hauing no vertue or vigour in it: so carnall wisedome and vnderstanding cannot discerne, how a little water sprinkled on the body, should be the lauer of regeneration; or how a small cantle of bread, should bring and conuey vnto vs the body of Christ; or a little wine, offer and exhibite vnto vs the blood of Christ: So that as in this bodily cure both their eye did behold it, and their faith did beleeue: in like manner, in the Sacraments we must shut the eyes of our carnall reason, and open the eyes of faith, beleeue his word, and we shall be comforted. For euery man doth in them receiue (through the promise of God,) so much as he beleeueth he receiueth. This Christ assureth to the woman of Canaan, who had shewed an vndaunted and inuincible faith, taking no repulses, ouerstriding all difficulties, refusing all denials, and striuing against all doubts that might arise in her heart, saying; O woman, great is thy faith, be it to thee as thou desirest. Mat. 15, 28. So when two blinde men followed him, crying & saying; O sonne of Dauid, haue mercy vpon vs, he saide vnto them, Beleeue ye that I am able to doe this? and when they answered, Yea Lord, hee touched their eyes, saying; According to your faith, be it vnto you. Mat. 9, 29. Moreouer, albeit the Serpent restored life, yet was not life present and inherent in the brazen serpent, neither abiding in the matter, or resting in the forme thereof: so albeit Christ be offered and signified, yea conueyed and conferred vnto vs in the Sacraments of Baptisme, and the Lords Supper, yet he is not carnally and corporally present, nor carnally and corporally eaten, as the Capernaites imagined, [...], 60.66. but he is spiritual meat for spirituall men; the rest eate the outward signes, but are not partakers of the thing signified. Thus we see, how the consideration of the similitude of the brazen serpent directeth vs in sundry conclusions to be holden and acknowledged touching the Doctrine of the Sacraments of the new Testament.
Fourthly, this present type teacheth vs, that Vse 4 we are iustified by faith alone, without the works of the Law. For as the Israelites stung of these serpents were cured, so are we saued; as health was offered by the serpent, so is saluation by Christ. But the Israelites did nothing at all, but onely looke vp to the brazen serpent, they were not willed to make satisfaction for their rebellion, or to goe on pilgrimage, nor so much as to dresse and binde vp their wounds; but only to behold the serpent set vpon the pole, & as Christ saith to the Ruler of the Synagogue touching the healing of his daughter, Feare not, onely beleeue, Mar. 5, 36, so is it in the saluing of the sores of the soule, in the attaining pardon of our sins, and obtaining the righteousnesse of Christ. There is required nothing of vs touching our iustification and saluation, but to fixe the eyes of our faith vpon Christ. True it is, many other vertues and graces are required to make vp the full perfection of a christian man, that he may be complete, wanting nothing; yet he is iustified and doth stand as righteous in the sight of God by faith onely. It is a great & weighty controuersie in these daies, betweene the Church of Rome and vs, what is the cause of life and saluation: they ascribe the cause of saluation in part to ye merit of our own works, and to a righteousnesse inherent in our owne persons, and in part likewise to Christ, who (say they) hath made vs able to merit the fauour of God, and to satisfie for our own sins. We ascribe all our saluation to the mercy of God, and the merite of Christ, wholly applied to vs by a liuely faith; the which manner of sauing vs, most fitly agreeth to the nature of God, the chiefe Fountaine of our saluation, who can abide no pollution, neither can any wickednesse stand in his presence; who is of pure eyes, & requireth our perfect obedience, so that wanting the perfect righteousnesse of the Law, of our owne, wee must bee cloathed with the righteousnesse of another, whereby we may be saued. Euen as Iacob, though hee were not by birth the first borne,Ambr. de Iacob. lib. 2. cap. 1. yet hiding himselfe vnder his brothers garments, and hauing put on his coate which smelled most sweetly, came into his fathers presence, that vnder another mans person, he might receiue the blessing of the first borne; so is it necessary that we lye hid vnder the precious purenesse of Christ our elder brother, that hauing the sweet sauour of his garments, our sinnes may be couered with his perfection, that wee may offer our selues to our most louing Father, and obtaine of him the blessing of righteousnes. And this some of our aduersaries themselues cannot but approue,Pigb de fide & iustifie. con. ro. 2 and haue giuen their own fellowes the slip. Besides, this Doctrine standeth best with the glory of God, which shineth more clearely in our saluation obtained by iustice imputed, then by iustice inherent For suppose there were a miserable and desperate debter, perishing and languishing imprison, [Page 816] were it not farre more honourable & gracious for a Prince wholly to pay the debt, and to cancell the bond & hand-writing standing against him, then to put into his hands a stock of money, wherby himselfe might be enabled to worke out his debt? Therefore the Apostle teacheth, that we are made the righteousnesse of God in Christ, and are saued by grace thorough [...]ith, not of our selues, it is the gift of God; not of works, lest any man should boast, Eph. 2, 8, 9. Thus Paul concludeth also concerning Abraham, the father of the faithfull, Rom. 4, 2. Thus doeth Christ determine this question, drawing a comparison frō the brazen serpent, Iohn 3, 14, 15, 16: for he teacheth, that ye sonne of man must be lift vp on the crosse, as the serpent was on the pole in the Wildernes, that whosoeuer bel [...]eueth in him, should not perish, but haue euerlasting life. Let vs then renounce all met it and righteousnes in our owne selues, & flye to the merits and righteousnes of Christ, according to the practise and example of the Apostle, Phil. 3, 8, 90▪ I haue counted all things losse, and do iudge them to be dung, that I might win Christ, and might be found in him; not hauing min [...] owne righteousnesse which is of the Law, but that which is through the faith of Christ, euen the righteousnes which is of God through faith. Hereunto cometh the reason of the same Apostle: Abraham beleeued God, and it was counted to him for righteousnesse: now to him that worketh, the wages is not counted by fauour, but by debt: but to him that worketh not, but beleeueth in him that ius [...]ifieth the vngodly, his faith is counted for righteousnesse Rom. 4, 3, 4, 5. True it is, works are necessarily required as the fruites of faith, and of iustification by faith: but our iustification is one thing, our sanctification is another, for they are made seueral graces & distinct gifts:1 Cor. 1, 30. neither is it likely, that the Apostle would repeat the same thing twice without cause. And in another place he concludeth, that a man is iustified by faith without the worke of the Law: if it be of grace, it is no more of works, for then were grace no more grace: but if it be of works, it is no [...] gra [...]e, for the [...] were worke no more worke. Rom. 3, [...], & 11, 6. Therfore it is truely said, that good works follow a man being iustified, but do not go before; in him that is to be iustified. Neither let any say, It is absurd that one should be made righteous by the righteousnes of another, for the righteousnes of Christ, is both his and ours. His, as being inherent in him, as in a subiect. Ours, being giuen vnto vs, and imputed to vs; so that by i [...] we are iustified before God, and accepted to eternall life. And that horrible blasphemy is this, to teach, that by the Popes indulgences, wee should bee made partakers of the merits and good works of the [...]ints, and to deny it as most vnreasonable, what we should be partaker [...] of the [...]ries and righteousnes of Christ Iesus. But as the transgression of Adam was both his and ours also; not his alone, [...]r ours alone, but his and lo [...]s together, because hee stood in on [...] places, and we were in his loyns: so is Christs righteousnes and obedience his and ours. And why should not the righteousnes be of another,Bernard. [...] 1, 0 seeing guilt is of another As another maketh vs sinners, why should not another make vs righteous, and iustifie vs from sinne? It might seeme to flesh and blood as vnreasonable, that the brazen serpent in this place, being an artificiall wor [...], made with mans hands, without sence & life, should restore health, and giue life to such as were mortally bitten: yet we see by beholding it, they were recouered.
Moreouer, the people stung by the fiery serpents, [...]ryed out in the anguish and bitternes of the paine, yet none was able to helpe himselfe or his brother, by his owne power of strength, or by any acte wrought by him; no, nor Moses himselfe could minister any cure o [...] comfort vnto them, but onely the graces of God, directing them to looke vpon the brazen serpent set vp, (for when GOD had appointed them one way, they must not seeke another way:) so although a man feeleth the sting of the old serpent, that is, sinne;Ferus in l [...] & Mato [...] yet no man can deliuer himselfe or others; nay, if he should flye to the works of the Law, they can do nothing. The Law sheweth the disease, it is Christ that must take it away, it is God that must shew mercy, it is faith that must iustifie vs. We affirme therefore with the Apostle, Gal. 2, 16, that we are iustified freely, not of the Law, not by the Law, not of works, not of our selues, not of the works of the Law, but by faith; all matter of boasting is excluded, iustification by grace is concluded, that God may be all in all.
Fiftly, great consolation ariseth from this Vse 5 comparison and similitude, to all such as [...]e weake in faith, & feele the corruptions of their hearts pressing them, and the tentations of Satan often ouercomming them, & alwayes assaulting them. For we haue great comfort giuen vs to enter into the combate, and to fight the battels of the Lord against the enemies of our soules, by consideration of these fierce and fiery serpents. True it is, they did continually bite & sting the children of Israel, (for otherwise there had bin no need of the brazen serpent) yet they could not destroy them; they did not ceaffe to vexe thē, but they could not wound them vnto the death; for they had a remedy at hand to helpe themselues, they looked vpon the brazen serpent and were healed. So hath God restrained the rage and malice of all the enemies of our peace and saluation. For howsoeuer the diuell & his angels are alwaies tempting, prouoking, and seeking to [...] vs as men do wheat, yet their homes and [...]ot short, and their strength is diminished, their will to hurt, is greater then their power of hurting; so that they cannot execute the c [...]uelty they desire, as the Lord himselfe testifieth from the beginning, Gen. 3, verse 15. Albeit therefore the battell be long, & the skinnis [...] [Page 817] oftentimes hot & bloody; albeit we take many a foyle, and haue the Bucklers beaten to our heads; albeit we be felled with the stroke, and driuen to fight vpon our knees, yet the victory shall be ours, and we are assured to preuaile ouer our aduersaries, who may fight against vs, but can neuer ouercome vs.
Againe, note that God requireth not of the Israelites stung in the Wildernesse, the vse of both eyes, nor exacteth a perfect sight to behold the serpent. Such as looked vpon it with a weake and dimme sight, euen with halfe an eye onely, (as no doubt among that great people, multiplied as the fish in the sea in great abundance, there was great difference in sight) there being among them young & old, strong and weake, sharp-sighted, and bleare-eyed; yet all that saw the serpent set vp, were cured and restored; not for the goodnesse of their sight, but for the promise and ordinance of God. So such as haue a true faith, though it be as a graine of mustard-seed, [...] 17, 20. which is the least of all seeds, can lay hold on Christ, and apply him to themselues. A small drop of water, is as well and truely water, as the whole Ocean sea; a little sparke is true fire, as well as a mighty flame; a little quantity of earth is as truely earth, as the whole Globe thereof. So a small measure of faith, is as well true faith, as a full perswasion and assurance, & the gates of hell shall neuer preuaile against it. The least faith is acceptable to God, A bruised Reed shall he not breake, [...]. 12, 20. and smoking flax shal he not quench, vntill he bring foorth iudgement vnto victory. A weake faith doth as truely apprehend & apply Christ with all his merits and obedience, as a stronger faith. Euen as a small and weake hand, if it bee able to carry and conuey the meate vnto the mouth, serueth for the nourishment of the body, as well as an hand of greater strength, because it is not the strength of the hand, but the goodnesse of the meate that nourisheth the body: so a weake faith, laying hold on Christ, and applying him and all his benefits to the beleeuer, is sufficient to nourish him to eternall life, because it is not the worthinesse or excellency of faith, but of Christ applied, which is auaileable and effectuall for our iustification and saluation. All the Israelites beeing an huge hoast of many hundred thousands, were not alike sharpe-sighted, and quick-eyed: but some no doubt were pur-blinde, and could not see afarre off, and saw the serpent exceeding darkly & dimly; yet was not the bleare-eyed man hindred of his health, because of his weake and tender eye, but if he looked thereupon, and were not wholly blinde, he was deliuered and restored, though otherwise neuer so slender-sighted. So whosoeuer are stung to death with sinne (as all are by nature, and the wound sticketh deepely in their soule) if they looke vp to Christ with the eye of faith, resting vpon him alone for their saluation; though neuer so weake in faith, yet shall be restored to the ioy and health of their saluation, and be eternally saued. There is a weake eye, and there is a strong eye;Mat. 8, 26, and 6, 30. Mat. 15, 28, & 8, 10. Rom. 4, 21. so there are diuers degrees of faith, there is a little faith, there is a great faith, and there is a fulnesse or assurance of faith. And as a weake eye seeth vnperfectly, the strong eye discerneth strongly; so a little faith beleeueth faintly, a great faith beleeueth stedfastly, an assured faith beleeueth fully, vnder hope, euen against hope, with faithfull Abraham; yet the least of them beleeueth truely & effectually. The Disciples of Christ saide vnto him, We beleeue and know that thou art Christ, the Sonne of the liuing God, Iohn 6, 69, yet this faith was quickly shaken, when the stormes of winde and raine arose,August. in Iohn, tract 79. it was quailed in his death, but repaired in his resurrection. Themselues feeling their owne wants prayed, Lord, increase our faith. Luke 17, 5. The poore distressed man saith in the Gospel, Lord, I beleeue, helpe mine vnbeleefe. Mark. 9, 24. Where we see (as one noteth) he saith, I beleeue, Aug de verb. domin. Ser. 36 therefore he had faith: hee addeth, Helpe mine vnbeleefe, therefore he had not attained to a fulnesse and assurance of faith, and yet was accepted. Peter was in beleeuing a liuely patterne of vs all, sometimes he beleeueth, sometimes he wauereth; sometimes he confesseth Christ,Aug. de verb. domin Ser. 13. sometimes he shrinketh backe from that confession. It was faith that made Peter at the word & commandement of Christ to step into the sea, to go to Christ vpon the waters, & to beleeue that he should be safe through his word that commanded, otherwise he would neuer haue aduentured to depart out of the ship: yet hee beleeued not with a full perswasion, forasmuch as the weaknesse of his faith made him begin to sinke, and earnestly to cry out vnto Christ, Master, saue vs; to whom Christ answered, O thou of little faith, wherefore didst thou doubt? Math. 14, 28. Yet this weake faith was a true faith, and this little faith was a liuely faith, because that feare and doubting made him runne and haue recourse to Christ, expecting al strength and succour from him alone, finding no power or ability in himselfe to deliuer himselfe. And thus do many of the faithfull beleeue their owne particular saluation, albeit not fully and perfectly, yet truely & effectually to the comfort of their owne soules: albeit they sometimes wauer and stagger, yet they recouer themselues, and encrease more & more in strength of faith.
Lastly, this teacheth vs what is the nature Vse 6 and property of a true iustifying faith, and wherein it consisteth, namely, in a speciall and particular application of Christs righteousnesse to our owne selues. It was not enough for these Israelites which were stung, that others should looke vpon the serpent set vp, but it was required of euery one (to worke the cure) to behold it himselfe. So must we haue a particular faith in Christ, apprehending his merits. Thus the Apostle setteth downe that faith whereby he liued and was iustified, [Page 818] Gal. 2, 20. I was crucified with Christ, &c. who loued me and gaue himselfe for mee. Heere we see the right property of a liuely faith to stand in application of the loue of God, & the merite of the passion of Christ to our selues, albeit there bee great weaknesse in our applying of him, considering that it is not the perfection of our faith that doth saue vs, but the perfection of the obedience of Christ, which faith apprehendeth. This faith was in Dauid, as hee witnesseth in sundry Psalmes; The Lord is my rocke, and my fortresse, my God, and my strength, my shield, the horne of my saluation, and my refuge. Psal. 18, 2. Thus haue the faithfull learned to [...]pply the generall promises of the Gospel vnto themselues. When God saith, Seeke yee my face, Psal. 27, 8, the faithfull soule answereth to God, I will seeke thy face. When God saith, Thou art my people, Zach. 13, 9, the faithfull resoundeth backe againe, Thou art the Lord my God. When Christ saith, If thou beleeue, al things are possible to him that beleeueth, Mark. 9, 23, the beleeuer answereth, Lord, I beleeue, helpe mine vnbeleefe. When God requireth to do his will, the beleeuer saith to him againe, Loe, I come, O my God, I am content to do it, yea thy law is within mine heart. Hence we must all learne to abhor & abiure the false faith of the false church of Rome, which teacheth that to be true faith, which generally beleeueth the word of God to be true. This is the faith of the reprobates, and thus the diuell and all damned spirits may be said to haue faith. For euery article of the Creed, teacheth vs to beleeue, not onely generally that there is a God, Iames 2, 19 a Sauiour, a Sanctifier, a Church of God, a Communion of Saints, a forgiuenesse of sinnes, a resurrection of the body to euerlasting life, which the diuell and his angels knoweth, confesseth, and beleeueth: but particularly that God the Father is our Father, that Christ is our Sauiour, that the holy Ghost is our Sanctifier, that there is an holy Catholike Church, and that we are true members of it, that we haue our part and fellowship in the Communion of Saints, that our sinnes are forgiuen vs, and that we shall rise againe to glory and immortality. Hence it is, that we pray daily, not onely for remission of sinnes to be giuen to the faithfull, but for the forgiuenesse of our owne sinnes. Hence it is, that in coming to the Lords Table, we receiue Christ as the bread of life and the food of our soules. There can be no eating and drinking but by a particular taking and receiuing: so can there bee no beleeuing in Christ without a speciall receiuing & apprehending of Christ, according to the saying of Christ, Iohn 6, 56, He that eateth my flesh, and drinketh my blood, dwelleth in me and I in him. No man is fed by the meate that another man eateth: so no man is iustified by the faith whereby another man beleeueth, but the iust man liueth by his owne faith, Hab. 2▪ 4. For he is the bread of life that came downe from heauen, He that cometh to him, Iohn 6, 35 shall neuer hunger: and he that beleeueth on him shall neuer thirst. Let vs therefore labour for this speciall faith and affiance in the mercy of God, and make particular application of the merits of Christ. Let vs beleeue in him who is the true brazen serpent, or rather the truth of the brazen serpent; let vs make him to be our life, who is of God made vnto vs to be wisedome, righteousnesse, sanctification, and redemption, 1 Cor. 1, 30.
10 And the Childrē of Israel departed thence, and pitched in Oboth.
11 And they departed from Oboth, and pitched in the hilles of Abarim, in the Wildernesse which is before Moab at the rising of the Sunne.
12 They departed thence, and pitched vpon the Riuer of Zared.
13 Thence they departed, and pitched on the other side of Arnon, which is in the Wildernesse, coming out of the Coast of the Amorites: for Arnon is the border of Moab, betweene the Moabites and the Amorites.
14 Wherefore, it is spoken in the booke of the battels of the Lord, against Ʋaheb in the Land of Suph, and against the Riuers of Arnon.
15 And the streame of these Riuers which goeth downe to the dwelling of Ar, lieth vpon the border of Moab.
16 And from thence they remoued to Beer, the same is that Well, whereof the Lord said vnto Moses, Assemble the people, and I will giue them water.
17 Then Israel sang this song, Rise vp Well, shout ye vnto it.
18 O Well, which the Princes digged, the Nobles of the people digged it, by the direction of the law-giuer, with their staues. And from the Wildernesse they went to Mattanah.
19 And from Mattanah to Nahaliel, and from Nahaliel to Bamoth.
20 And from Bamoth to the Ʋalley which is in the Land of the Moabites, at the beginning of the Hilles, and looketh toward the Wildernesse.
In this diuision is contained the third part of this Chapter, describing the peregrinations and perambulations of the Israelites, in what places they pitched their Tents, till they came to the possession of the Amorites.
Touching these seuerall iournies, some are barely and nakedly mentioned, because no notable matter or extraordinary and memorable accident fell out therein: other are passed ouer, and not at all mentioned or remembred, because the whole order of their trauelling in the Wildernesse, is particularly recorded afterward, Numbers, chapter 33, how they remoued from place to place, and after what manner. But vpon some other of their remoouals, Moses doeth somewhat more largely insist, and as it were make a stay as in the setting downe of two points: First, rehearsing the boundes by which the Israelites [Page 819] passed into the Land of promise: secondly, describing the well which they digged for water.
Touching the first point, they are said to haue pitched in Oboth, then at the heapes of the hilles of Abarim, situate right ouer against Moab; then at the brooke Zared: lastly, at the borders of the Amorites neere to the Riuer Arnon. Now because these were at the first the bounds and borders of the Moabites, Moses sheweth how by conquest they were lost; declaring both who lost them, and likewise who wonne thē by the dint of the sword. For he telleth vs by the Spirit of God, yt these places were once in the power, possession, and dominion of Vaheb, who before managed the state and kingdome of the Moabites: but Sihon, thirsting with ambition to enlarge the boundes of his dominion, set vpon Vaheb, bad him battell, and wonne these Coasts & Countries from him.
Now to continue the memoriall & remembrance heereof to posterity, there was a publike register made hereof to posterity, shewing that the name of those quarters was Suph, [...]t. 1, 1. and declaring that Vaheb had bene the lawfull possessour of thē, as Sihon was now ye wrongfull vsurper. Neuerthelesse, as all things else are ouerswaied by an higher power, so this battell was fought and directed by the prouidence of God, that ye Moabites for their horrible idolatry, might be punished, that Sihon, prouoking Israel to battell, might be repressed, and that thereby an inheritance for ye people of God might be prepared and obtained. This is the cause why God drew out ye swords of these Infidels one against another, that the Moabites lost a part of their dominion, and the Amorites enlarged their borders. Thus the Israelites took nothing from the Moabites, neither possessed any part that was in their present possession, as Iephtah prescribeth in the booke of Iudges, chap. 11, 26. For when the King of the Amonites challenged Israel for encroching vpon his ancient dominion, & deteining part of his Country from him, to wit, from Arnon vnto Iabbock and Iordan, after their departure out of Egypt, and required of them to make present restitution: Iephtah conuinceth them, and disproueth this allegation as false and vnreasonable, declaring (as the truth was) that Israel took not away that land which they claimed as their owne, but wonne it from the Amorites by the law of warre, and Verse 20 by right of conquest, who denying them passage, and moreouer making assault vpon them, constrained them to draw out their swords & to defend themselues: by occasion whereof they obtained victory through the helpe of God, and possessed their Cities. And as they tooke them by force of armes, so they held thē Verse 26 by prescription of time, three hundred yeares. So that he declareth, that if any had right to those Cities, or could lay any iust claime or title vnto them, it should be the Moabites who were the lawfull owners of them, before Sihon had encroched vpon them, and taken them away from the first inhabitants. But the Moabites hauing once lost them in battell, neuer asked Verse 25 them of the Israelites, neither laid any claime vnto them: therefore much lesse should the Amonites, to whom they appertained not by any iust title, neither belonged any way vnto them, either as owners by law, or conquerers by sword; and therefore they had no cause to dispute what right Israel had vnto that Land which now they possessed.
The second point heere amplified and enlarged, is touching the well, which by a diuine reuelation to them they had digged. For when they departed from the Riuer Arnon, they came into a dry place where they wanted water, such as the wildernesse affoordeth many, where the streames are swallowed vp in the hot sandes, but at the speciall commandement of God they were directed what to doe; as Peter was, where he should cast his Net, Luke, chapter 5, verse 4: they digged and found water in great abundance, and therefore they praise God by an effectuall song of thanksgiuing, amplified by many rhetoricall figures, as goodly flouers, or as precious iewels to beautifie and garnish the same withall.
For first, they eloquently by an Apostrophe, turne their speech to the Well it selfe, though a dumbe and senslesse creature, and speake vnto it, as if it had eares to heare, and vnderstanding to conceiue, Rise vp, O Well: confessing thereby the great power of God, who contrary to the nature of all heauy and weighty things, made the water to ascend, whose property is to descend: and exhorting with many acclamations and loud out-cries one another to the worke.
Secondly, they set downe who were the labourers and workmen about the Well, together with the tooles and instruments wherwith they laboured, to wit, the Princes and Nobles, directed by Moses, (by whose ministery they receiued the Law) and holpen with their staues and such like instruments (wherewith they laboured) fit for that purpose. And this is the third myracle which God wrought in giuing them waters. First, in Rephidim, immediately after they had passed ouer the red Sea, Exod. 17. The second in the desert of Zin, whē they came to Kadesh, as we shewed before in the former chapter. The third is that recorded in this place, in the desert of the Moabites. Afterward Moses reckoneth vp other places, by which they passed, as Mattaanah, Nahaliel, Bamoth, and so that Valley which is in the plaine of the Moabites.
In this History of the passage of the Israelites from place to place, a questionQuestion. ariseth, what is meant by the booke of the warres of the LORD, mentioned in the fourteenth verse? For where is it now extant? or what is become of it? From hence also, & from such like places many conclude, that sundry bookes of [Page 820] Canonicall Scripture are lost. I answer, Answer. the word (Sepher) is taken diuersly and doubtfully: it signifieth any publishing or rehearsing, whether it be written, or vnwritten; whether it be set downe by the pen, or vttered by liuely voice; as also the word Tradition is taken for that which is deliuered, eyther by word of mouth, or by course of writing. So then we cannot necessarily conclude, It is rehearsed, therefore it is written: Nor thus, It is written, Therefore it is an holy booke, and put into the Canon of the Scripture. Let these three things be cleered and decided, that it was a booke, that it was an holy booke, and lastly that it was a Canonicall booke, and then wee shall easily be satisfied, But Moses speaketh barely of rehearsing the warres, not of writing them: as if he should say, Whensoeuer the warres, ordered and disposed by the prouidence of God, shall be spoken off; this warre also and worke of his shall bee remembred, which he hath wisely wrought and accomplished for his people against Ʋaheb King of the Moabites, giuing part of his Country to Sihon, that so his owne people might recouer the same out of his hands againe, and reteine it as a possession for themselues, as Iephtah telleth the Ammonites, Iudg. 11, 23, 24, that they had held it by prescription of a long time peaceably without any molestation from the Moabites, or desire of re-entry. But if this had bene penned in a booke, and reserued to posterity, no doubt Ieptah would haue produced it as a sure witnesse to cleere the whole matter, and to put it out of all doubt.
Wherefore this truth must be holden of vs, that no part of the Canonicall Scripture,No canonical Scripture is lost. inspired of God, is lost and perished: I meane such as was committed as the Lords treasure to the Church, for the perpetuall instruction thereof in faith and obedience, so that no one oracle or sentence of God can fall away. True it is,2 King. 22, 8. 1 Mac. 1, 19. these sacred bookes may sometimes bee neglected and carelesly kept of men, they may be furiously burned, and despitefully handled by cruell tyrants that seeke the ouerthrow of all piety and religion, but they can neuer be finally lost and wholly extinguished. As he that keepeth Israel cannot slumber or sleepe: so he that keepeth the holy Scripture, the glory of Israel, cannot slumber nor sleepe. For first of all, who is the author and enditer of thē but God? and will not he preserue his truth, and keepe it for the good of his Church in all ages? Shal we make him vnable, or vnwilling to defend and continue them? If vnable, we make him a weake and impotent God: if vnwilling, we make him enuious and malicious, both which are farre from the pure and perfect nature of God, and cannot stand with his essence. Secondly, all the workes of God remaine for euer and euer, and are done in truth and equity. Take a perfect view of all creatures vnder the Sunne, which are the workes of his hands; though they may be abolished and rooted out in one place, yet they continue in another. If thou wouldst ascend into the heauens, or goe downe into the deepe, if thou wouldst take the wings of the morning, and dwell in the vtmost parts of the sea, which of all the Creatures are now missing? What place is void & empty? What hath beene, that is not now being, and extant in the world? This is it which the Prophet teacheth, Psal. 111. The works of his hands are established for euer and euer, and are done in truth and equity. If then all his works abide and continue from the glorious Creatures in the heauens, to the silly worme creeping in the earth: much more the holy Scripture must abide without decaying or diminishing, (as the durable Cedar without rotting and consuming) which is not onely his handyworke, but a masterworke chiefe aboue all others, as the Diamond among pearles of great price. And if the least and lowest creature in the world hath beene in his kinde continued hitherto, and shall be continued to the end, by the mighty hand of God, vpholding and supporting all things that he hath made: much lesse shall the Scripture perish and fall away, which bringeth greater glory to God, and greater gaine to his people? Thirdly, ye Scripture was written for these ends and purposes, for instruction and admonition, for teaching and confutation, for comfort and consolation, that so the man of God may be absolute, 1 Tim. 3, 16, 17. Neither was God deceiued in his purpose and intent: so that it must remaine & continue, being written for those endes and vses. But what errour can be conuinced, what comfort can be receiued, what vice can bee corrected, what truth can be published, what grace can be commended to the Church, out of those books which are supposed to be lost? Let vs not therefore doubt of Gods prouidence, and so shake the faith of the Church thereby. Fourthly, we see the old Testament hath reserued entirely the Genealogies of the fathers, which are not absolutely necessary to faith and saluation, as also the whole body of the ceremonies set downe in Leuiticus and other places of the Law, which notwithstanding were shadowes of things to come: why then should we not presume, that the same his prouidence hath also watched ouer other books, which more properly belong to our practise and times, and so more fitly might informe vs against ignorance, teach vs in our religion, warne vs in dangers, and comfort vs in afflictions? And if we haue no word missing or sentence wanting in such bookes as are left to the Church that there should need a void roome: or a desunt nonnulla; or an Asteriscus and some little starre to giue warning of some defect, as we see it is in many prophane writings,Dionys Hal [...] car [...]as Plut [...] Tu [...]. Po [...] [...]pian L [...] and other [...] and those of the best note: how should we be induced to beleeue that whole volumes of the old and new Testament are vtterly lost & neuer to be repaired? Lastly, let vs heare the testimony of the Scripture it selfe, & obserue [Page 821] what it can say, and doth witnesse for it selfe. Moses an old and ancient witnesse, teacheth, Deut. 29, 29, that secret things belong to the Lord our God, but the things reuealed, belong vnto vs and to our children for euer, that we may do all the words of this Law. But how do they belong vnto vs, that are not reserued for vs? Or how shall our children be directed by them, that cannot be found in their daies, or in the daies of their fathers before them? Or how shall either father or sonne doe that which they cannot know? Heereunto Dauid accordeth, Psal. 119, 152. I haue knowne long since by thy testimonies, that thou hast established them for euer. And our Sauiour giueth his holy consent vnto this heauenly truth, saying, Truely I say vnto you, till heauen and earth perish, one iote or one title of the Law shall not escape, till all things be fulfilled, Mat. 5, 18, and 24, 35. So then, we must hold the durablenesse and continuance of the Scripture in the Church, which is the pillar of truth, that it cannot faile or fall away, as is prooued at large in the answer to the Preface of the Rhemish Testament.
But before we proceed to the Doctrines of this diuision, it shall not bee amisse to answer the obiections that are raised and mooued against this point, touching the perpetuity of the whole Scripture, and of euery part of it.
First, wee finde often mention made of the bookes of the Chronicles of the Kings of Iudah and Israel, [...]ect. 1. [...]ngs 14, 19 [...]5, 7, & 11, Iosh 10, 3 [...]am. 1, 18. of the booke of the iust, & such like, which are lost. If then these be lost, and by no meanes to be found; how shall we truly say, that the whole Scripture doeth continue?
I answer, [...]sw. these bookes were neuer Canonicall Scriptures, but ciuill stories and chronicles of the Commonwealth matters, not of the Church, whereunto the Reader is directed if he be desirous to reade and know the History more at large: whereas the Prophets doe onely touch so much, as serued for the edification of the Church, and the building of it in faith toward God. For as all ciuill Nations haue the Chronicles of their fore-fathers and auncestors actes, Ester, chap. 6, verse 1. Ezra 4, verses 15, 19, so had the Iewes their ciuill Histories; such were those wee now speake of, which were good and profitable bookes of men, but were neuer committed or commended to the care of the Church to be preserued and maintained.
[...]ect. 2.Againe, we reade in sundry places, of the bookes of Nathan and Gad, the words of Samuel, the works of Ahia, of Shemaia, of Isaiah, and other Prophets, which likewise seeme to be lost, as well as the other wee named before.
I answer, [...]er. they seeme so to such as do not duely consider of them, which indeed are not lost, but contained in the olde Testament in the bookes of Samuel and of the Kings, which were not written by any one Prophet; but by diuers Prophets at diuers times, euen in the seuerall ages wherein they prophesied, albeit their seuerall names bee not to euery part expressed, as appeareth, 2 Chron. chapter 26, verse 22, where the Spirit of God testifieth, that Esaiah wrote the actes of Vzziah, first and last: meaning that he wrote them in the second booke of the Kings, and in his Prophesies, and not pointing out any book which now is lost: both the former bookes remaining as a treasure to the Church. As then we confesse these bookes mentioned in this obiection, to bee of another nature then those expressed in the former, so they haue beene preserued, and euer shall bee preserued in the Church, and be as it were laide vp in the Arke thereof.
Thirdly, it may bee obiected, that many Obiect. 3 worthy bookes of Salomon are lost which hee wrote.
I answer, Answ. his workes are of two sorts: first, sundry bookes of Humanity and of Philosophy, naturall and morall: secondly, bookes of Diuinity, written as he was moued and inspired by the Spirit of God.
The first sort of humane and earthly things, which the Church might best spare without perill or impeachment of faith, haue long since failed, as it is thought in the captiuity: the rest, which are parts of the Canonicall Scriptures do abide. And marke heerein a speciall worke of Gods prouidence, preseruing his owne truth, and reseruing it to all posterity.
Few are found in the world to affect or regard the pure and sincere word of God, in comparison of the multitude that seeke after humane wisedome, and labour to know the nature of [...]irds, of Beasts, of Fishes of Trees, and of earthly things, which delight the outward senses, and rauish the vnderstanding of naturall men: yet see how those bookes of Salomon that handle meere matters of humane P [...]ilosophy, which the wise men of the world hunt after, are vtterly lost: whereas the diuine bookes which he wrote by inspiration, lesse regarded, and more contemned, are notwithstanding by the watchfull eye of God remaining, and are reserued for the comfort of the Church for euer.
Lastly, we reade of the Prophesie of Enoch Obiect. 4 in the Epistle of Iude, verse fourteenth, who prophesied of the second comming of Christ in power and great glory, with thousands of his Saints: which Prophesie also seemeth to be among those bookes which are lost.
I answer, Answer. this could bee no Apochryphall Booke of holy Scripture; for Moses was the first Penne-man or Scribe that wrote the holy Scripture, whose fiue bookes are perfect, and contained in them sufficient instruction for that CHVRCH, whereas that Prophesie did not, nor indeed could not.
Secondly, it cannot appeare that this Prophesie was euer written.Iude, ver. 14. It is said, he prophesied & foretolde the end of the world by the Spirit of God in that most corrupt age that hasted to destruction, to the end that such as were ordained to eternall life might beleeue, and the rest being hardened might bee made without excuse; but it is no where said, It was written. It is said to bee a Prophesie, but no word or mention is made of the writing of this Prophesie: so that it seemeth, the Apostle learned it by tradition from the father to the sonne, as the Apostle Paul setteth downe the names of the sorcerers that withstood Moses and Aaron. Neither let the Church of Rome lay the foundation of vnwritten traditions vppon this ground-worke: seeing we deny not al vnwritten traditions conueied from hand to hand, but only such as are made rules of Gods worship, matters of faith, and parts of religion necessary to saluation.
To conclude therefore, seeing the prouidence of God, the fidelity of the Church and diligence of the faithfull is so great, that the whole body of the Canonicall Scripture hath beene kept entire and perfect, without losse or lacke of any part or parcell of it, of any booke or sentence, we must detest the blasphemous shufflings & shiftings of the Church of Rome that make the Scripture to be a maimed, lame, and vnperfect doctrine, Censu. Colon. dial 6. Concil. Trident. sess. 4. not containing all things necessary to faith and saluation: whereas the Apostle teacheth, that the whole Scripture inspired of God, is able to make vs wise vnto saluation, 2 Tim. 3, 15, 16 17, through the faith which is in Christ Iesus; and is profitable to teach, to conuince, to correct, & to instruct in righteousnesse, that the man of God may be absolute, being made perfect vnto all good works.
[Verses 10, 11, 12, 13. And the Children of Israel departed thence, and pitched in Oboth, &c. Here we haue painted and portraied out, as in a Table, certaine stations and iournies of the Israelites: wherein wee may behold as in a glasse, the prouidence of God protecting thē, and the obedience of the people following him. We see how they remoue from place to place in the wildernesse, they are neuer long at one stay, but either they went forward or backward, as the sea continually ebbeth or floweth. Now as the Land of Canaan was a figure of their rest in the kingdome of heauen: so their wandring vp and downe in the wildernesse, did figure and represent the condition of their life to bee vaine and transitory in this world.
Doctrine. The faithfull are forreigners and strangers in this life.We learne from hence the state of the faithfull, what it is, we are pilgrims and strangers in this life: we are as guests lodging heere for a night, but by and by we must depart and be dislodged, we haue heere no continuing City. This the faithfull haue in all ages confessed; Iacob being brought into the presence of Pharaoh, saith, The whole time of my pilgrimage is an hundred and thirty yeares, few and euill haue the daies of my life beene, Gen. 47, 9. But we may say, the daies of our pilgrimage are threescore yeares and ten, if haply we reach so farre, to which not one amongst an hundred cometh, few indeed and euill we may truely call them. This Abraham pleadeth, Gen. 23, 4,Gen 15. [...]3. wanting a place of buriall to interre his dead, I am a stranger and a forreigner among you, giue mee a possession of buriall with you. Thus he confesseth it went with him in Canaan, neither was his estate any better elsewhere. This the Prophet Dauid acknowledgeth, though a great King, Psal. 39, 12. Heare my praier, O Lord, and hearken vnto my cry, keepe not silence at my teares, for I am a stranger with thee, 1 Chr. 23, 15 and a soiourner as all my fathers: our daies are like a shadow vpon the earth, and there is none abiding. So then we see what our life and condition is, wee are altogether vanity, like grasse that soone withereth: wee are as tenants at the will of the Lord, our age is as nothing, it passeth as a tale that is soone told, it is as an hand-breath quickly measured, surely euery man in his best estate is altogether lighter then vanity it selfe.
The reasons. First, all our daies are stinted Reason 1 and limitted: as they are short and vaine, so they are vncertaine and vnknowne. The strongest natures and constitutions that seeme to be framed & setled as a sure building to continue for many yeares, yet are soone cut off & are no more. We see this confirmed by the daily experience of many examples, as in Vzzah suddenly smitten, 2 Sam. 6, 7: in Iobs children quickly ouerwhelmed, Iob 1, 19: in Ananias and Sapphira presently destroyed, Acts 5, 5, 10: in the rich man that had his soule in one night taken from him, Luke 12, 20, and in a continuall beholding the hand of God, striking as pleaseth him. If then vncertainty be an apparent argument of vanity, we may conclude from hence, our life to be vaine & transitory, inasmuch as God reuealeth not, when, or where, or how we shall die and bee taken out of this life. We know not when we shall die, at euen, or at midnight, at the Cocke-crowing, or in the dawning. When we lie downe, we know not whether we shall rise againe: when we arise, whether wee shall lie downe againe, except we be laid in our graue, and make our bed in the dust. Moreouer we know not where we shall die, at home or abroad. When we go out of our houses, wee know not whether we shall returne to them aliue or not, forasmuch as wee carry about vs euermore houses of clay. And when we come into them, we know not whether we shall go out of them againe vpon our feet, or be carried out vpon the shoulders of others. Lastly, the manner and kinde of our death is also as vnknowne as the rest, whether we shall dye a naturall or a violent death; a suddaine, or a lingring death; whether our life shall be prolonged to the last point and period of nature, our heat and moysture being consumed,Cicer. de [...] as the [Page 823] light of a candle consumeth by little and little and at length goeth out of it selfe; or whether it shall be taken away by fire, by water, by sword, by famine, by pestilence, by beasts, and such like casualties incident to the sonnes of men; all which proclaime and publish in our hearts the vaine condition of all flesh.
Reason 2 Secondly, God hath prepared for vs a City, whereof he is the builder and maker. This City we seeke, being Citizens of the heauenly Ierusalem, the mother of vs all. For we shall neuer sufficiently be brought to acknowledge our fraile and brittle estate, vnlesse wee be raised and lifted vp to the meditation of our future condition in the life to come. If then the kingdome of glory be a place of rest, what is this present estate, but a sea of sorrowes? If the heauen be our natiue Country, what is the earth but an exile and banishment? [...] 3, 20. If it bee true happinesse to enioy the blessed presence of the liuing God, then it must needs be a miserable thing, and death it selfe to want it. If to leaue this earthly tabernacle, be a setting of vs free and at liberty, what is this body but a prison? If immortality be as the putting on of a garment, [...] 5.6. what is our mortality, but as it were a nakednesse? Lastly, if to die in the Lord, bee to goe vnto God, what is this life but an absence from him? This did the Patriarkes professe, and to this they sealed by their practise, Heb. 11 13, 14, 15, 16. Abraham possessed not one bredth of a foote, sauing the purchase bought to bury his dead: Iacob was banished out of that Land, a great part of his life: Isaac and the rest of the fathers had but their walke in it, and enioyed it as a pledge of another Country which is aboue.
Ʋse 1, The vses follow. If we haue heere no abiding City in the daies of our vanity, then acknowledge Gods great mercy toward vs being so vaine. We see other creatures in their estate more permanent then man is, far exceeding and excelling in naturall gifts, in seeing, tasting, mouing, hearing, touching, and such like properties: yet no creature tasteth of his sauing mercies as man doth. This consideration doth the Prophet leade vs vnto, Psal. 8, 3, 4, 6, 7, 9, that hee is mindfull of him and visiteth him, and hath put all things vnder his feet. There is no merite in vs to be a motiue to moue him to shew so great mercy vnto vs. He findeth vs walking in our sinnes, as it were wallowing in our blood: all our righteousnesse is as a foule and filthy cloth, Esay 64, 6. This vse Dauid vrgeth, Psal. 103, 14, 15, 16, 18. Hee knoweth whereof we are made, he remembreth that wee are but dust: the daies of man are as grasse, as a flower of the field so flourisheth he: but the louing kindnesse of the Lord endureth for euer, he is full of cō passion and mercy, slowe to anger, & of great kindnesse. So that he confirmeth himselfe & others in Gods mercy, by the consideration of our owne vanity.
Ʋse 2 Secondly, seeing our daies be vaine & short, why doe we carke and care so much for the things of this life, what we shall eate, what we shall drinke, and what we shall put on? Why do we eate the bread of sorrow, & with too much painfulnesse heape vp worldly things? It may be we shal not come to the sight of the fruite of our labours, much lesse to the partaking of it. A traueller, the shorter his iourney is, the lesse his prouision is. We are all trauellers, we are in the way to our country, and we are not far from the end of our iourney; what folly then and madnesse is it to cast all our thoughts and meditations to earthly things, and to care not onely for the morrow,Math 6, 25, 34 but for moneths and yeares. This our Sauiour setteth downe, Luke 12, 19, 20, 21, for when the rich man saide to his soule, Soule, thou hast much goods laid vp for many yeares, liue at ease, eate, & drinke, and take thy pastime; It was answered him: O foole, this night will they fetch away thy soule from thee, then whose shall these things bee which thou hast prouided▪ So is he that gathereth riches and is not rich in God. Hereunto consenteth the Apostle Iames chap, 4, 13, 14, 15. Go to now, ye that say, to day or to morrow we will goe into such a City, and continue there a yeare, buy & sell, and get gaine, and yet ye cannot tell what shall be to morrow, for what is your life? It is euen a vapour that appeareth for a little time, and afterward vanisheth away; for that yee ought to say, Thus rather the words are to be read. if the Lord will, both we shall liue and we shall do this or that. Salomon hauing had plentifull experience of the shortnesse and vanity of mans life, penned to this purpose the Booke of Ecclesiastes, which is (as it were) the marrow and pith; yea, the very quintessence of all his best knowledge, and wherein we may see the refined wisedome of reformed Salomon; he proclaimeth, Vanity of vanities all is vanity: there is an euill which I saw vnder the Sunne, and it is much among men, one to whom God hath giuen riches, treasures, and honour, & he wanteth nothing for his soule of all that it desireth: but God giueth him not power to eate thereof, a strange man shall eate it vp: & though he leaue no sparke behind him neither son, nor brother, yet doth he not thinke, for whom do I trauaile, and defraud my soule of pleasure? This also is vanity, and this is an euill trauaile, Eccles. 1, 2, and 4, 8, and 5, 12, and 6, 1, 2.
To conclude this vse, if we be not strangers in this life, wee shall haue no part in the kingdome of heauen: If we will haue God to auow and acknowledge vs for his children, let vs liue heere as forreigners and warfaring men in our iourney, or rather in our race. We haue pitched and patched vp a Tent or Tabernacle, for a day or a night, we must not nestle our selues heere, we must not alwayes goe groueling to the ground, nor intangle our selues in the affaires of this life to make it our euerlasting habitation, but bee flying vpwards as birds sitting vpon a bough. True it is, God is so fauourable to many, that they neuer remoue out of the place where they were born, but continue at home in their owne houses; [Page 824] they are not driuen hither and thither, they are not tossed from poste to pillar; yet must not they make their resting place in this world, & looke for heauen vpon the earth, but bee alwaies ready to follow the calling of God,2 Cor. 7, 5: and know that he hath reserued a better resting place for them in his kingdome. Wherefore the Apostle Peter exhorteth, Dearely beloued, I beseech you as strangers and Pilgrims, abstaine from fleshly lustes which fight against the soule; & haue your conuersation honest among the Gentiles. This is the beginning of godlinesse and true religion, to deny this world, and to acknowledge our selues to be but strangers in ye same. And let vs pray with the Prophet, Psal. 119. I am but a stranger vpon earth, hide not thy Commandements from me.
Ʋse 3 Lastly let vs learne to depend and rest onely vpon God, who onely dwelleth in immortality, and not on the sonnes of men, who are nothing but vanity and cannot helpe. Who would in danger rest vpon a weak reed, which beside the weaknesse is ready to run into our arme? All men are fraile and transitory, if then we put confidence in an arme of flesh, we shall be deceiued. This the Prophets of God euery where record, Esay 2, 22, and 30, 7, and 31, 3. Ceasse you from the man whose breath is in his nostrils, for wherein is he to be esteemed? Teaching vs to cast off all vaine confidence in man, if God stop his breath but a little, he is dead and gone. And chap. 30. The Egyptians are vanity, and they shall helpe in vaine: they are men, & not God, their horses flesh, and not spirit: and when the Lord shall stretch out his hand, the helper shall fall, and he that is holpen shall fall, and they shall altogether faile. To this purpose Dauid exhorteth, Psal. 62, 9, 10. The children of men are vanity, to lay them vpon a ballance, they are altogether lighter then vanity: trust not in oppression nor in robbery: be not vaine; if riches increase, set not your heart thereon. Let vs set our hearts on our God, and the God of our fathers: abuse not the fauour and countenance of great men to do wrong, for he taketh away the greatest: rather let vs pray to him to giue vs wise hearts to number our daies, and to thinke often of our vanity, thereby to keepe vs from offending against God, that our life passeth as a sleepe in the night, that it groweth vp as grasse, which in the morning flourisheth, but in the euening is cut downe and withereth.
[Verse 14. It shall be spoken in the booke of the battailes of the Lord.] He declareth that the place mentioned in the former verse, should be so ennobled and renowned, that the memory of it should neuer die or decay. As if Moses should say, when the battailes of the Lord shall be spoken off, the Riuer Arnon shall bee remembred, and the battailes that Vaheb the King of Moab lost. Now they are called the battailes of the Lord, that were fought by mē. For howsoeuer men run together like wilde Beares, or wilde Boares, and leuy forces of mē, yet their armies are conducted and ruled by God. From hence we learne,Doctrin [...]. All watre [...] ordered by God. That all watres are disposed & ordered of God. Of all things done here beneath, nothing seemeth more casuall or confused, and nothing more out of the right course and order then the time of warre, when men seeme to run together at all aduentures: yet God hath his hand in it, he guideth and gouerneth the same as seemeth good in his owne wisedome. This the wise man handleth, Prou. 21, 31. The horse is prepared against the day of battell, but victory is of the Lord. This the Prophet confesseth, Psal. 144, 1. Blessed bee the Lord my strength, which teacheth mine hands to fight, and my fingers to battell. No war falleth out in any place, or vpon any people, but it is sent of God. When Abraham recouered Lot his brothers sonne from the enemies, of whom he was taken prisoner, it was God that gaue him good successe and prospered the worke of his hand.Gen. 14, 20. When the Israelites reuenged the villany of the Beniamites, in abusing a woman vnto death, it is said, the Lord smote Beniamin, Iudg. 20, 35. and the children of Israel destroyed them. So when Gideon was armed with courage and comfort to encounter with the Midianites, & to performe the work of the Lord against thē, when he was to ioyne battaile, hee cryed out, The sword of the Lord and of Gideon. Iudg. 7, 20. Wherefore, howsoeuer men do mannage the battaile, yet it is ordered at the will of God.
The reasons are plaine. First, who is the Reason 1 cheefe Captaine of euery hoast and army? Is not the Lord? And is not euery battell fought at the discretion & disposing of the Generall? If then God be the Generall of the field, and Captaine of the hoast, & President of the war, let vs acknowledge that all wars are ordered at his pleasure. This is the Title giuen vnto God, Iosh. 5, 13, 14, 15. When Ioshua lifting vp his eyes, saw a man come against him, hauing a sword drawne in his hand, he said; Art thou on our side, or on our aduersaries? And he answered, Nay but as a Captaine of the hoast of the Lord, am I now come: then Ioshua fell on his face to the earth and worshipped him. This cheefe Captaine and Leader of the people, was the Lord, as appeareth by a like place, Exod. 3, 5, where the Angell appearing vnto Moses in a flame of fire, is called the Lord.
Secondly, all things whatsoeuer are ordered Reason 2 by the appointment and prouidence of God, that are in heauen and earth; his gouernment ouer all creatures, and of all actions, is vniuersall, nothing can exempt it selfe out of the circuit of his dominion, as the Prophet teacheth, Psal. 113, 6. He abaseth himselfe to behold things in the heauen and in the earth. And the Apostle saith, that of him, and through him, and for him, are all things. Rom. 11, 36.
The vses come now to be considered. First Vse 1 this teacheth vs, that the victory is not mans, but the Lords. For if the battell bee the Lords, then the victory also is the Lords, that the glory likewise may be his. It is not [Page 825] the sword, nor speare, nor horse, nor man, nor money, that can saue or succour: these are vain things to rest vpon: so that where some trust in Chariots, and some in Horses, we must remember the Name of the Lord our God, Psal. 20, 7. Therfore the Prophet sheweth, Psal. 33, 17, 18, that a King is not saued by the multitude of an hoast, neither is the mighty man deliuered by great strength: an horse is a vaine helpe, and shall not deliuer any by his great strength. And this Dauid confesseth, whē he was to encounter with the vncircumcised Philistim, that reuiled and railed vpon the host of the liuing God, 1 Sam. 17, 46, 47, and 14, 6. This day shall the Lord close thee in mine hands, and I shall smite thee, that all the world may know that Israel hath a God, and that all this assembly may know that the Lord saueth not with sword nor with speare, (for the battell is the Lords) and hee will giue you into our hands. It is not hard with him to saue with many or with few: he maketh the weake strong, hee causeth one to chase a thousand, and two to put ten thousand to flight, when the mighty God selleth them and shutteth them vp. An example we haue, 2 Chron. 24, 24. when Ioash King of Iudah sinned against God, shedding innocent blood, and forgetting the kindnesse shewed to him, the Aramites came vp against him, Ierusalem was besiedged, the Princes were destroyed, their goods were spoiled; and though the army of Aram came with a small company of men, yet the Lord deliuered a very great army into their hand, because they had forsaken the Lord God of their fathers. Giue God the glory of his owne works, and let vs not sacrifice to our owne Nets. This is the cause why God oftentimes doth not blesse and prosper our warres, wee glory greatly in our multitudes of men, whereby God is robbed of his glory, and constrained to shew vs our owne folly, and to chasten vs for our presumption.
Vse 2 Secondly, it behoueth vs to consult with him before we enter into it, [...]mb. 27, 21. to pray for a blessing, and to depend vpon him touching the successe. If nothing ought to be enterprised rashly, or taken in hand vnaduisedly; then should warres be seriously thought vpon, and warily begun, and wisely vndertaken. The wise man teacheth, Prou. 20, 18, & 24, 6, that by counsell the thoughts of the heart must be established, and by counsell warres are to be enterprised. Thus when God promised victory to Ahab by one of his Prophets, ouer a great multitude of the Syrians, that he might learne to know him to be the Lord, Ahab asked of the Lord, who should order the battell? 1 Kings 20, 14, & 22, 5. So we must do nothing before we aske counsell of God to know his will & pleasure, as Iehoshaphat taught Ahab, crauing his helpe against Ramoth Gilead, Aske counsell I pray thee of the Lord to day, whether he will make our way prosperous. When the children of Dan sent expert men to view the Land and search it out, Iudg. 18, 5, 6, they asked counsell of God, to guide their feete in the way of peace. It is dangerous to be cold and carelesse in co [...] sulting with him, & coming to his ordinance for it. Good King Ioshua the Pillar of ye hand, and nursing father of the Church, was killed by Pharaoh Necho, 2 Chron. 35, 22, because he consulted not with the mouth of the Lord, but went out to try his owne strength. Let vs not in the day of battell, think the season lost, or the time il spent that is imployed this way: now is the acceptable time, and it is no wisedome to delay or deferre it. This was the wickednesse of Sauls heart, when the noyse of the Philistims army came to his eare, & the Priest had brought the Arke to aske aduice of God, he saide, Withdraw thine hand: 1 Sam. 14, 18, 19, that is, the time serueth not to stand & stay counselling and consulting with God, haue away these things, and let vs draw neere to the enemy: an euident testimony that God had forsaken him, and taken his Spirit from him, that he might runne from one euill into another, and so worke out his owne confusion. Contrariwise we see, that while Ioshua encoū tred with Amalek, a malicious and bloody enemy, Moses continued in prayer, and he preuailed more to the discomfiture and destruction of the Amalekites, by the force of prayer, then Ioshua by the dint of the sword.
Lastly, let vs not feare the enemies of the Vse 3 Church, but be strong and valiant, and commit the cause vnto God. Thus did Ioab when he entred the battell for the defence of Gods people and true religion, 2 Sam. 10, 12. Be [...] strong and let vs be valiant for our people, and for the Cities of our God, & let the Lord do that which is good in his eyes. Thus Dauid comforteth himselfe when he fled from his sonne Abso on, an [...] was driuen out of his kingdome by treason & treachery, Psal. 3, 6, 7, 8. I will not be afraid of ten thousand of the people that should beset mee round about: O Lord arise, helpe me my God, for thou hast smitten all mine enemies vpon the cheek bone, thou hast broken the teeth of the wicked saluation belongeth vnto the Lord, and thy blessing is vpon thy people. Be not therefore dismayed & discouraged, when the enemies breathe out their threatnings against the Church, band themselues together against Christ & his religion, and make their vnholy leagues for the vtter extirpation thereof: the Lord that sitteth in heauen▪ knoweth how to vexe them in his sure displeasure, and to breake them in peeces like a Potters vessell, and therefore blessed are all they that trust in him.
[Verse 16. Assemble the people, and I will giue them water.] So soone as they were remoued from the Riuer Arnon, they came into a dry place where they wanted water, but haue it immediately supplied of God. Somewhat we see they had profited by the former iudgements which brake in as a fire among them & consumed many. For heere being in need and necessity, they do not murmure against God, [Page 826] as they had done before, nor rage against Mo [...]es as in former times; but they wait the Lords leysure, vntil he releeue them, & render thanks vnto him for his mercy receiued. This benefit then is heere amplified by the cause, I will giue them water. From hence this Doctrine ariseth,Doctrine. The Lord supplieth the wants of his Seruants. that the Lord supplieth the wants of his, and helpeth them alwaies in time of neede. When we are hungry, he feedeth vs; when we are thirsty, he giueth vs drinke; when we are naked, he cloatheth vs; when we are destitute, he succoureth vs; when we are in want, hee supplieth vs; when we are in any necessity, he helpeth vs; yea, hee worketh myracles, and changeth the course of Nature, rather then forsaketh vs. He sent Manna to Israel when they wanted bread: he strooke the stony Rock when they wanted drinke: he sent his Angell to Eliah with food to strengthen him. He neuer forgetteth those that are his, he maketh the raine to fall, and the sunne to shine vpon the very wicked and vngodly. This the Prophet Dauid handleth, Psalm. 147, 9, & 145, 15, 16. The eyes of all waite vpon thee, and thou giuest them their meate in due season; thou openest thine hand, and fillest all things liuing of thy good pleasure. He giueth to Beasts their food, and to the yong Rauens that cry. This the Lord himselfe teacheth out of the whirlewinde, Iob 39, 1, 2, 3. Who prepareth for the Rauen his meate, when his Birds cry vnto God, wandering for lacke of meate? Wilt thou hunt the prey for the Lyon, and fill the appetite of the Lyons whelps? We know the Lyons & other sauage beasts are vnsatiable, they are not filled with a morsell of meate, they couch not downe in their dens whē they haue taken a little, they require much sustenance, according to their deuouring nature. Now who is it that findeth them this food and prouision, but he that is the Creator of all things, who saueth man and beast, for the Lyons rore after their prey, and seeke their meate at God. Then let vs come to the comparison which the Prophet maketh, Psalme 34.Psalm. 104, 21 If he feede the Lyons who suffer hunger, and seeke their prey with violence; how shall hee forget or forsake vs whom he auoweth for his children, and hath created after his owne Image? The Lyons do lacke and suffer hunger, but they which seeke the Lord, shall want nothing that is good. Psalm. 34, 9, 10. All these things teach vs, that God reserueth to himselfe the office and charge of maintaining vs, and giuing vnto vs whatsoeuer is necessary and meete for vs.
Reason 1 The Reasons may easily and euidently appeare vnto vs. First, his prouidence watcheth ouer those that are his, for their comfort and benefit, as the Prophet teacheth, Psal. 33, 18, 19. Behold, the eye of the Lord is vpon them that feare him, and vpon them that trust in his mercy, to deliuer their soules from death, and to preserue them in famine. This made him say in his old age. He saw neuer the righteous forsaken, & their children begging bread. Psal. 37, 25. This prouident eye can neuer be deceiued or disappointed, neither can it deceiue or disappoint such as rest vpon it for their comfort and preseruation.
Againe, he is the Creator of all, a mercifull Reason 2 Father, a carefull Shepheard, a gracious Redeemer, a louing Husband to his people. Will the Maker forsake the worke of his owne hands? Can the Shepheard forget his flocke and the sheepe of his pasture? Can the Father forget his childe, or the Mother not haue cō passion on the sonne of her wombe? Can the Redeemer cast off his inheritance that he hath bought and dearely purchased? Can the husband deny protection and prouision vnto his wife that lieth in his bosome? Thus the Prophet reasoneth, and from the titles of God, assureth his faith, that it should neuer faile. The Lord is my Shepheard, I shall not want: hee maketh me to rest in greene Pastures, and leadeth me by the still waters, &c. Psal. 23, 1.
The vses of this Doctrine are lastly to bee Vse 1 stood vpon. First, we are hence to gather, that we ought in all estates to feare God, and not to feare want of worldly wealth, or transitory things: let vs haue our conuersation without couetousnesse, which is vnsatiable and enlarged as the graue: let vs take heed of diffidence & distrustfulnesse touching the things of this life: let vs as well in aduersity as in prosperity, be ready to rest on Gods prouidence, whatsoeuer fall out vnto vs. True it is, we ought to labour in our callings, and to take paines to get meate and drinke, but we must beware of carking and cares, and vsing vnlawfull meanes to sustaine our selues. If we see not such successe on our labours as we looke for, let vs be content: if we see his blessing, let vs remember to render him thanks. This duty the Prophet declareth, Psal. 34, 9, & 37, 5, for hauing declared, that albeit the Lyons lacke, yet God will nourish those that be his, hee concludeth hereupon, O feare the Lord, ye his Saints, for nothing wanteth to them that feare him. Commit thy way to the Lord, and trust in him, and he shall bring it to passe. Let vs pray to him in our necessities, and call vpon him for our daily bread: let vs especially bee mindfull of heauenly things, and lift vp the eyes of our mindes to that kingdome that is reserued for vs. As for this world,1 Cor. [...] ▪ 32. wee must vse it and all the things therein, as if we vsed them not, and as though they were not our owne, but anothers; according to the example and practise of the godly Patriarkes. Let vs vse our houses and dwelling places, as strangers doe an Inne wherein they lodge and seeke harbour for a night, and then are gone. Let vs vse our goods and riches, as Pilgrims do other mens goods for a small season, but we must take heede wee set not our hearts vpon them. Let vs reiect and cast off all things that may clog and hinder vs in the way to the kingdome of heauen, like good trauellers, that wll burden themselues with nothing that may hinder them in their iourney. And let vs all learne true contentation of heart in [Page 827] euery estate of life, whether in health or in sicknesse, whether in want or in abundance, whether in trouble or in peace; considering, that as we brought nothing into this world, so we can carry nothing out of the same.
Againe, seeing God supplieth the wants of Vse 2 the body, let vs seeke also at his hands the norishment of our soules, and depend vpon him for our spirituall food. We see how men being in any aduersity are vexed and greeued, & how neere it goeth vnto the quicke. If they want bodily food and sustenance, they compasse sea and land, they spare no labour, they refuse no charges to haue it supplied. How much more should wee double our care for the soule, [...], [...]6. which is of a more diuine nature, and commeth nearer to the Image of God? The soule of man is the more precious and noble part of a man, the soule of a man is truely himselfe, the body is but his instrument: & therefore being of a more excellent substance, it is more to be regarded and cared for, then the body. If therefore a man would leaue country and kindred to prouide for his body, hee should be willing to go out of house & home; yea, euen to forsake himselfe to saue his soule. If a man be ready to trauaile a thousand miles by sea and land for the increase of his wealth, or the bettering of his knowledge, or the delight of his body: [...] 6, 33. we should not think much to go ten thousand miles, & to take any paines for the good of our soule, and to get food for the same. But the practise of the world goeth cleane contrary; the soule is least regarded, the health, the wealth, the welfare, the peace, the sustentation and preseruation thereof is nothing esteemed. They that are of the earth, do sauour onely of the earth: and will neuer leaue caring for it, till their mouthes be full of it. As we do tread vpō the earth, so let vs tread vnder our feet all earthly things: and as wee are borne to looke vpward toward heauen, let vs haue our conuersation in heauen, & set our affections vpon heauenly things, & as we aske of God our daily bread, so let vs depend vpon him for the daily food of our soules.
Vse 3 Lastly, let vs returne to him praise and glory due vnto his Name. We see men looke for this duty at our hands, as an acknowledgment of their fauours, who are but the instruments of God for the good of his people. How much more then ought wee to be carefull to remember the Lord, and to lift vp our hearts to the heauens? We must not be alwaies groueling vpon the earth, like the swine that eate the Mast, but looke not to the Tree. Wherfore the Prophet teacheth vs this duty, I will praise thee, O Lord my God, with all my heart: yea, I will glorifie thy holy Name for euer: for great is thy mercy toward me, and thou hast deliuered my soule from the lowest graue. Psal. 86, 12, 13. If we be not carefull when God hath opened his hand toward vs, to opē our mouthes, yea our minds toward him, we depriue our selues of many other blessings that God would plentifully bestow vpon vs. A skilfull husbandman will not alwaies till a barren soile, nor cast his corne in the high-way, where it shal neither be encreased nor receiued; so if there be found in any of vs a dry and vnthankfull heart, we stop the streame of Gods blessings, and hinder many good things from vs. So then, it is not enough to desire a supply of our necessities, & to haue a sense and feeling of our own wants, we must not be idle beggers, alwaies crauing & catching what we can out of the Coffers of Gods Treasury, and neuer acknowledge what we receiue, and from whence we receiue it. It is a notable note and token of the childe of God, to be often in praises and thanksgiuings. If we haue receiued but a litle measure of knowledge or faith, learne vnfainedly to be thankfull for that, to the end thou maist procure a farther blessing from God, and that thou maist grow from faith to faith, and from strength to strength. Many hypocrites & dissemblers, nay many Atheists and Libertines, in trouble and affliction are ready to aske, seeke, and knock at the gate of Gods mercy, as we see in the Israelites, and in sundry others; but these praiers proceed from feare, not from faith: from a feeling of sorrow, not from a feeling of sin: from a sight of their own necessity, not from a sight of their owne misery through want of reconciliation vnto God. But we must testifie our loue to God, and our zeale of his glory, by our acknowledging of his gracious blessings, and rendring vnto him the praise of his works of mercy.
[Verse 17. Then Israel sang this song, &c.] The goodnesse of God was great toward the Israelites, in those dry and desolate places to send them water, & reueale vnto them where they should dig a Well. Wherefore so soone as they haue experience of his kindnesse, they make a song of thanksgiuing, and sing a song of praise to remaine vnto all posterity, to testifie the acknowledgement of Gods mercy toward them.
The Doctrine from this place is this.Doctrine. Thanksgiuing to God, is a necessary duty. That it is required as a speciall duty to God to offer the sacrifi [...]e of praise, and to pay vnto him the calues of our lips, when we haue tasted of his bounty and louing kindnesse. We must giue thanks for mercies receiued at his hands. Whē the people of God receiued any victory ouer their enemies, they returned the glory to him for their deliuerance. Gen. 14.20. Exod. 15, 1. and 18, 10. The Prophet Dauid, as he abundantly tasted of the fauour of God, so plentifully powreth out praise and thanksgiuing, as the 18, Psalme. It is a Psalme of praise, which he sang in the day that the Lord deliuered him from the hand of all his enemies, and from the hand of Saul. Likewise Psal. 116, 12, 13. What shall I render vnto the Lord for all his benefites toward mee? I will take the Cuppe of saluation, and call vpon the Name of the Lord. This duty we see practised by Melchizedec on the behalfe of [Page 828] Abraham, Blessed be the most High, which hath deliuered thine enemies into thine hands. This we see performed by Moses and Aaron, when they saw the mighty power of God ouerturning the Egyptians; I will sing vnto the Lord, for hee hath triumphed gloriously; the horse and him that rode vpon him hath he ouerthrowne in the sea: they sanke to the bottome as a stone. This duty is not omitted nor deferred by Deborah and Barak in the day of their deliuerance, Praise ye the Lord for the auenging of Israel, and for the people that offered themselues willingly. Iudg, 5, 1, 5. This is it also that the Apostle teacheth, Phil. 4, 6. In all things let your requests bee shewed vnto God in prayer, in supplications, and in giuing of thanks. Yea Iob fearing God and eschewing euill, performed this duty to God, after the losse of outward wealth, when he had beene bereft of his children, robbed of his goods, spoiled of his seruants, reproched of his wife, and tempted of the diuell, he said, Naked came I out of my mothers wombe, and naked shall I returne againe: the Lord hath giuen, & the Lord hath taken away, blessed bee the Name of the Lord for euer. Iob 1, 21. Teaching vs heereby to glorifie God, not onely for meate, drinke, apparell, peace, liberty,Gen. 24, 12. and 29, 35. 1 Sam. 1, 1. health, children, successe in domesticall affaires, and such like; but euen for the losses & crosses that he sendeth vpon vs, which he sanctifieth to the saluation of his seruants. Let vs therefore acknowledge, that it is a duty belonging vnto vs, to offer the sacrifice of praise alway vnto God, that is, the fruite of the lips which confesse his Name.
Reason 1 The Reasons remaine to bee considered. First, we must giue him ye praise of his works, because it is the will and pleasure of GOD (who is so good vnto vs) to require it of vs, who can giue him nothing else.Psal. 118, 1. For what are we able to require and returne to the Lord for his great mercies? Can we deserue them at his hands or glory of any our own merits? Without him we can do nothing. If then wee can render nothing but this, let vs not deny him this duty of praise. It is the will of God we should not kill, or steale, nor commit idolatry, or adultery, & such like: few but make conscience of these sinnes, because we see the will of God restraining vs, and condemning them. So it is the will of God we should beware of vnthankfulnesse, and open our mouthes in setting foorth his praises, for his goodnesse vnto men. This reason the Apostle vseth, 1 Thess. 5, 17, 18.Psalm. 81, 4. Pray continually, in all things giue thanks, for this is the will of God in Christ Iesus toward you.
Reason 2 Secondly, of all sacrifices, this is the chiefe and principall, and groweth in the Garden of God, as one of the Cedars in Lebanon, eminent aboue the rest of the Trees of the Forrest. It excelleth and surmounteth all the rest, in respect of the enduring and continuance of it, in respect of the vse and end of it, and in respect of our vnwillingnesse and vntowardnes to performe it. First, touching the lasting of it▪ it was in Paradice before the fall, it was before the flood, it was before the Law, vnder the Law, vnder the Gospel, and shall hold to the end of the world. It is performed of men and Angels, in heauen and earth, it shall neuer end, no not when other exercises of our religion shall ceasse. The Scripture shall haue an end, preaching shall ceasse, prayer shall faile, the sacraments shall fade, we shall haue no need of these things; but the sweete singing of Gods eternall praises, shall neuer ceasse. The blessed Saints, and all the hoast of heauen shall giue praise, and power, honour, and glory, to him that sitteth vpon the Throne, and vnto the Lambe for euermore. Reuel. 5, 13, and 11, 17.
Againe, it is the end both of the works of Reason 3 God, and of the other exercises of religion. It is the end of our election, for he hath predestinated vs to the praise and glory of his grace, wherwith he hath made vs freely accepted in his beloued, Eph. 1, 5, 6. It is the end of our creation: for he hath made all things to his owne glory, euen the wicked for the day of wrath, Prou. 16, 4. It is the ende of our redemption, for the holy man blesseth the Lord God of Israel, for visiting and redeeming his people, who would send vs deliuerance from our enemies, and from the hands of all that hate vs, that wee should serue him without feare all the daies of our life in holinesse and righteousnesse before him, Luke 1, 68, 74, 75. And the Apostle teacheth this, Eph. 1, 3, 7. Blessed bee God, euen the Father of our Lord Iesus Christ, by whom we haue redemption through his blood, euen the forgiuenesse of our sinnes, according to his rich grace. It is the end of our iustification, for we are iustified freely by grace, that no man shold boast in himselfe, But he which reioyceth, should reioyce in the Lord. 1 Cor, 1, 31. It is the end of our sanctification, of our saluation, and of our glorification, to returne all glory & praise vnto God, that sanctifieth and saueth vs, & will glorifie vs in soule and body. And as it is the end of these works of God, so likewise all the exercises of our religion are directed and referred vnto it, as to the principall marke they aime at. A cheefe part of Gods seruice is praier. But why doe we pray vnto him, but that obtaining our requests, & hauing experience of his mercies, wee may giue him the praise? According to the saying of the Prophet, I will heare thee, and thou shalt glorifie me. Psal. 50, 15. Wherefore do we heare his word, but that receiuing increase of knowledge, and the gift of faith, we may giue thanks to God? Wherfore are we partakers of the Sacraments, but that finding and feeling comfort by them, we might returne the greater glory to God, the author of them?
Lastly, the vnwillingnesse of our corrupt Reason 4 nature to do this duty, manifestly proueth the worthinesse and excellency of this exercise. We are willing enough to pray for the gift, but we are not so ready to praise the giuer: we are forward and feruent in asking, but cold & dull in thanksgiuing. In time of sicknesse and [Page 829] dangers, wee are large in promises and protestations; but being deliuered, we are backeward in performing. We are full of desiring the things wee want, but wee are emptie of praises when God hath heard vs, and so lose the fruite of that good which he hath sent vs. Seeing therefore the offering to God the sacrifice of praise, is a principall part of his seruice, and standing directly with his will, it standeth vs in hand to confesse before ye Lord his louing kindnes, and his wonderful workes before the sonnes of men, Psal. 107, 8.
Vse 1 Now let vs come to the Vses. First, forget not his mercies and goodnesse toward vs. We are ready to remember our owne wants, and our mouth with our desire is inlarged to pray for health in sicknesse, for deliuerance in danger, and for comfort in heauinesse; but when light is risen in darkenesse, and ioy to the vpright in heart, wee forget the hand that lifted vs vp, and that our helpe is in the name of the Lord which hath made heauen and earth. This vse the Prophet Dauid maketh, Psal. 103.1.2. My soule praise thou the Lord, and all that is within me praise his holye name: My soule praise thou the Lord, and forget not all his benefits. This also Moses vrgeth to the people, when they were compassed about on euery side with the mercies of God, Deut. 6, 10, 11, 12. & 8, 10, 11. When they should possesse Cities that they builded not, houses full of all manner goods which they filled not, Welles which they digged not, Vineyards and Oliue trees which they planted not: when they haue eaten and are full, then he willeth them to beware lest they forget the Lord their GOD, that brought them out of the Land of Egypt, from the house of bondage. Why is it that he willeth thē especially to take heede to themselues when their bellies are filled, when their cattle is increased, when their substance is multiplyed, and when their possessions are inlarged? Surely, because if euer wee forget God, it is when we are full. If euer wee despise his lawes and commandements, it is in the time of plenty & abundance, euen then when we are most of al bound to serue him: When he hath beene on our side, and made an hedge round about vs, then wee stand in a slippery place, readie to haue our hearts puffed vp, & our minds hardned in pride, and to forget God and his goodnesse, as Pharaohs chiefe Butler did forget Ioseph, Gen. 40, 23. The more loue is bestowed vpon vs, the lesse duty is performed vnto him, whereby satan goeth about to take away all the graces of God from vs. In 2 King. 20, 8, 13. Hezekia was deliuered from a deadly sicknesse, and went vp to the house of the Lord to magnifie his mercy for his recouery: yet see how soone after he was ouertaken with vnthankfulnesse, and lost the comfort of his deliuerance, [...]on. 32, [...]5. and receiued heauy tydinges that his posterity should be carried away captiues into Babel. He thought that in his prosperitie He should neuer be moued. This is taught vs also in the curing of the ten lepers mentioned by the Euangelist Luke, 17.15, 16, 17, 18. of the which one only returned back, and with a loud voice praised God, and gaue him thanks: and Iesus answered, saying, Are there not ten cleansed? but where are the nine? There are none found that returned to giue God praise, saue this stranger that was a Samaritan.
Secondly, seeing we must giue God thanks Vse 2 for benefits receiued, of what sort soeuer they be: then especially we must praise him for spirituall blessings that are of an higher nature, & belong to a better life. This the Prophet, Psa. 103, 1, 3. thought vpon, prouoking himselfe to praise the Lord, & preparing his hart with his tongue to extoll his mercies he beginneth with this, Which forgiueth all thine iniquities, & healeth al thine infirmities. For wel did he know that if a man enioyed the world at wil, and yet wanted the perswasion of the pardon of his sins and reconciliation towards God, it were nothing: For what shall it profit a man if hee win the whole world, and lose his owne soule? &c. Mat. 16, 26. When Israel was oppressed in Egypt, it was ioyfull tydings to heare of a deliuerer, and they rendred praise to God for their deliuerance. When they had bin carried to Babylon, and accomplished the yeares of their bondage prophesied by Iere. 25, 12. and the Lord brought again the captiuity of Sion, they seemed at the first like them that dreame, Ps. 126 1, 2. Then was their mouth filled with laughter, & their tongue with ioy: then the heathen confessed, The Lord had done great things for them: Then the church sang, The Lord hath done great things for vs, wherof we reioyce. Suppose the case stood with any of vs bodily, as it standeth with al of vs spiritually, without any supposition at all, yt we were taken by enemies, bound in chains, cast into prison, sticking fast in the mire, pinched with famine, and wasted with despaire of euer comming out of such a dungeon: & that lying thus without helpe or hope, a king shold come vnto vs, smite off our fetters, free vs out of prison, pay our ransome, and promote vs to honor in his kingdome; would we not render vnto him al possible thanks, & depend on him all the daies of our life? But we are deliuered from greater enemies, and from greater dangers; from sin, hell, death, darknesse, the diuell, and damnation. For as the diuell doth exceede all bodily enemies, and hell fire infinitely surpasseth the pains of this life, which endure but for a season: so we must consider that our deliuerance being greater, our Thankesgiuing must not be the lesse: but our praise must bee answerable to his power▪ who hath cut ye cords of our enemies, and restored vs into the glorious liberty of the sons of God. Let vs acknowledge our selues tied to this duty, to offer to him the offering & sacrifice of praise, for the spiritual blessings of our redemption and saluation, for his word & Gospel, he hath not so dealt with euery nation & people. This is the onely recompence that we can make him, to giue him all ye glory. How shal we requite his [Page 828] [...] [Page 829] [...] [Page 830] mercies,Ezek. 16, 4, 5, 6. who finding vs neither washed in water, nor swadled in clouts, nor pittyed of any, but cast out in the open field, to the contempt of our person, and polluted in our own blood, couered our filthinesse, annointed vs with oyle, cloathed vs with broidred worke, girded vs with fine linnen, decked vs with ornaments, and entred into a couenant with vs to become his? Shall wee come before him with burnt offerings, and Calues of a yeere old? Will the Lord be pleased & praised with thousands of Rams, and with ten thousand riuers of oyle? All these be as nothing; For all the beasts are his, and the beastes on a thousand Mountaines: yea, all the world is his, and whatsoeuer therein is. Psal. 50, 10, 14. The seruice & sacrifice wherein he delighteth is an humble, contrite, and thankfull heart, which is more acceptable to him then all sacrifices that haue hornes and hooues. Offer therefore vnto him praise, and pay thy vowes vnto the most High, which thy lips haue promised in the presence of all his people.
Vse 3 Thirdly, let vs acknowledge this truth, that his name is most glorious, and confesse the greatnesse of his name to be worthy of al glory. Let vs not set vp our owne names, nor sacrifice to our owne nets, nor say wee haue escaped by our owne power, but thorough the fauour and kindnesse of God, as the Prophet teacheth, Psalme 124, 1. Let vs not claime the praise of God to our selues, nor rob him of his honour, but confesse that his mercy endureth for euer. This vse the Prophet teacheth, Psal. 8, 1, 9, where setting downe many arguments of the praise of God which he sheweth in the earth, he concludeth the maiesty of God to be worthy of all honor: O Lord, our Lord, how excellent is thy name in all the world? None can praise him aright, except hee be touched with a feeling of Gods greatnesse, goodnesse, and maiesty: euen as our prayers are colde when wee haue a small and slight feeling of sinne.
Vse 4 Lastly, seeing praise and glory is due to God for his blessings, it is our duty to pray for thē, and to aske them at his hands. When the Prophet, Psal. 50, 15. had stirred the people vp to offer vnto God praise, he addeth withall, Call vpon him in the day of troble, so will he deliuer thee and thou shalt glorify him. For when wee come to him by praier, and haue experience of his goodnes who deliuereth our soul from death, our eies from teares, and our feet from falling; and are assured that our helpe commeth neyther from the East nor from the West, nor frō the wildernesse, that is, from the North, nor South (inasmuch as Iudea was on both sides included and compassed with a Desert:Psal. 75, 6.) we are hereby prouoked and pricked forward, to cast downe our selues, and all our glory at his feet, to magnifie his mercy, to exalt his praise on high, and to say with the Prophet, Ps. 115, 1. Not vnto vs O Lord not vnto vs: but vnto thy name giue the glory, for thy louing mercy, and for thy truths sake. But if we trust in our owne strength, and rest in our owne labours, and think the good things we possesse, be ye works and fruits of our own hands, not the blessings & gifts of God, we shal neuer giue him praise for them, but set vp our selues in his stead, to the dishonor of his name, to the confusion of our owne faces, and to the hindering of the course of his blessings toward vs. Let vs therfore confesse, that euery good and perfect gift commeth downe from aboue, from the father of lights, and then wee shall render him the Calues of our lips.
[Verse 18. O Well, whom the Princes digged, &c.] We haue already declared in the former doctrine, that the people gaue thanks to God for sending them water miraculously, and supplying their want in that necessity. Here we see offred to our consideration, who were the chiefe workemen and principall Labourers in digging the Well; the Princes & Heads of the people, the Captaines, and Moses himselfe disdained not to set their hands to worke. No doubt many of the people ioyned with them as helpers forward, but the principal men and heads of the families are heere named, because they did direct, strengthen, and encourage others that were vnder them by their good example. The doctrine arising from hence is this That publicke persons vnto whom God hath granted honor and principality,Doctrine. All Supe [...] must giue e [...] ample to [...] Inferiors. and preferred before their brethren, are not only to informe their inferiors, and giue directions vnto them by word, but by their example and practise to go before them. All superiors are to teach by example of life, as well as by word of mouth their inferiors. So then, we are all from this example of the zeale of Moses, and forwardnesse of the Princes of the Tribes, to consider that it is required of cheefe personnes, whose heads are aduanced aboue others, to haue in them a zeale and forwardnes to further good things in others, that so their care may be answerable to the place wherein God hath set them. This is proued vnto vs in the example of Eliud, one of the Iudges, who hauing slaine Eglon King of Moab, and knowing there was a greater worke behinde to do, it is sayde, he blew a Trumpet in Mount Ephraim, he assembled the people, and he went before them saying vnto them, Follow me. Marke here, how he thought it not enough to shew the Children of Israel what was to be done, and to direct them in the way, but himselfe ioyneth with them, nay goeth before them; hee followeth not his owne ease, hee seeketh not his owne pleasure, he layeth not the burthen vpon them to keepe at home himselfe, but being fitted & called of God, hee began the enterprize, and looked for the issue from him. His example not onely in speaking, but in going before them, was very auaileable. The like we see in Dauid, whose zeale for the Lords house had euen eaten him vp, hauing an intent to cal the Arke home to Sion from the house of Abinadab, [Page 831] he called the people together, [...]. 6, 1, 5, he praised God with instruments of musicke, he danced before the Arke, and gaue a notable testimony how feruent he was, and with what ioy of heart he went about it. The like practise wee see in Salomons sonne who sate in his Throne; when once the Temple was builded, when the worke of the Lord was finished, and when the people were assembled, hee in their sight and hearing doth dedicate the Temple, with a fruitfull, comfortable, and passionate prayer, and intreateth the Lords gracious presence when in that holy place they should call vpon him. 1 Kin. 8, 22. The like forwardnes in the workes of the Lord wee finde in Iehoshaphat, Hezekiah, Iosiah, Ezra, Nehemiah, Zerobabel, Mordecai, and sundry others; these went before others in zeale, and accounted it a shame & reproch vnto them to be matched in goodnesse of those, whom they ouer-matched and ouer-mastered in greatnesse. This made Iosua say (who was Gouernor of the people) I and my house will serue the Lord Iosh. 24.15. This made Dauid say, Psal 101, 2. I will walke in the vprightnesse of my heart in the midst of my house. This made the Apostle say, 2 Thes. 3, 7. speaking of the idle that walked inordinately, and would not worke, Ye your selues know how yee ought to follow vs, for wee behaued not our selues inordinately among you, vrging his owne example to prouoke and pricke them forward.
Reason 1 This truth will yet further appeare vnto vs when we shall consider how it is proued and vnder-propped by strength of Reason. [...]irst, it is the Lords dooing to make them a distinct people and order by themselues. Hath he aduanced them to no purpose? had he no end in choosing them from among their brethren, and setting them in degree of dignitie before them? We know that all Gods workes haue som end which he respecteth, he worketh nothing idlely, euery action hath his special and proper end. His separation of them to rule in the Land or Church, is, that they should execute the things that concern Gods glory with all zeale. This we see in the booke of Ester, ver. 4 when she was desirous to shrink backe and not aduenture her selfe, beholding the hazard of her life, and the danger of death before her eyes, except the king did graciouslie respect her, and fau [...]urably hold out his golden scepter: Mordecai presseth her with this reason, Who knoweth whether the LORD hath brought thee to the kingdom for such a time? And Nehemiah aimeth at this in chap. 6. ver. 10, 11. where being counselled to hide his head, and to shut the doores of the Temple vpon him, because the enemies would come sodainely vpon him and slay him, hee opposeth his calling, Should such a man as I fly? Who is he, being as I am, that would go into the temple to liue? I will not go in. As if he shold say, God hath promoted me to this place of honor, & hath brought vpon me the dignity that I neuer looked for, and therefore I will aduenture to stand out in the discharge of the worke of the Lord, inasmuch as promotion commeth neither from East nor West, but from him.
Secondly, such as are aduanced aboue others, Reason 2 lye open to wrath and iudgement as well as others. Albeit they bee great in the world, and can plead with men, yet they cannot pleade with the Lord, seeing the greatest men lye open to the greatest punishments. If therefore they would not kindle Gods wrath against themselues, against their houses, and against their posterities, they must go before others in all godlinesse, and instruct them by word and by example. This is the reason that king Artashasht vseth, Ezra 7, 23. Whatsoeuer is by the commandement of the God of heauen, let it be done speedily for the house of the God of heauen, for why should he be wroth against the realm of the King and his children? So in Num. 25 4, 9. the Lord commaunded a thousand of the Rulers of the people to be hanged before him against the Sunne, because they stayed not the people from ioyning themselues to Baal [...]cor. In like manner, because Eli reformed not his sonnes, but suffered them to run forward in their sins (who through their extreme wickednes caused all Israel to abhorre the offerings of the Lord) his house was destroyed,1 Sam. 2, 31. his sons were slaine, and himselfe brake his necke with a fall from his seate.
The Vses are these. First of al, see how comfortable Ʋse 1 it is to all inferiours, when the Lord blesseth a land and people to giue them faithfull Rulers, godly Princes, zealous Nobles, righteous Magistrates, painfull Ministers, by whose example and practise they are led and guided to all wel-doing? It is an ancient saying, Of what disposition soeuer Princes are, [...]laudianus. the people will not be vnlike [...]hem. Experience in all ages and places teacheth vs, That many wicked men make this an Apology for themselues, and alledge it as a suffi [...]ient excuse for their wickednesse, that men of cheefe place aboue them, like their courses, and giue them directions what to do. This the Prophet pointeth vnto, Ier. [...]4 1 [...]. It went well with vs, when we burnt incense to the hoast of heauen, and when we poured out drink offerings to them, di [...]e it without our husbands? Thus it commonly falleth out, that wicked persons pretend the example of chiefe men, and thereby go about to iustifie their euil doings.The defence that drūkards vse for themselues. Exhort the drunkard and riotous person to forsake his drunkennes, and to leaue his beastly sin, admonish him to shun houses of drunkennes the very nurseries of all abhominations, what is their answer? We haue the chiefe of the parish to keepe vs company, we haue the best and richest sort to ioyn in our society, they like our doings, they iustifie our courses, and only a sort of fellowes that are more precise then wise, speak against vs. Thus doe these men take heart, and encourage themselues in all euill practises, yea, are hardned against the reproofe of others because they finde the cheefest sort to bee on [Page 832] their side. Wherefore it must needes be accounted a great blessing to a nation, to send wise, discreete, and faithfull Rulers amongst them.Ezra 7, 27, 28 This we see in the practise of Ezra, when hee saw the forwardnesse of the King, read the Edict, knew the liberty giuen to all that would returne, beheld the Iewels to bee restored to Gods house, and how the Princes were ready to giue a Free-will offering, the perfect Scribes of the Law, together with the fathers of Iudah & Beniamin, took great comfort, and were greatly refreshed through the hand of the Lord their God: so that among many points of Gods mercy toward his people, this is not the least, to haue godly gouernors giuen vnto them. Let vs then all of vs acknowledge, that it is a great mercie of God to a kingdome, place, parish, family, when the Rulers are reformed and well ordered, touching the seruice, worship, and obedience of God. When Salomon had established religion and iustice in Ierusalem, & amended his court according to the ordinance of God, so that all things were performed according to the law: the blessing spread ouer the whole kingdom, religion florished, peace and righteousnesse kissed each other, and the blessings of God came vpon the people: They had Cedars as plentifull as wilde fig-trees, 1 Kin. 10, 27. Iron was as common as stones, siluer as iron, and gold as siluer. They had peace and plenty on euery side, there was not so much as a dog that opened his mouth against them.
Ʋse 2 Secondly, this should serue as an instruction to all Magistrates and mighty men, to endeuour by their godly life and good example to draw on other that are vnder them to the knowledge and feare of God. Great is the force of euill, and the power of sinne in priuat persons. We see [...]n our small parishes and little villages in our priuate families and households, one or two children of Beliall, wicked men, prophane in life, are stronger to poyson and pester the whole Congregation, neighborhood, and family, in a short time, then the ordinance of God in the ministery of his word and the company of the faithfull in the church or house, are able to bring forward to obedience. One prophane person fostered and nourished in an house, is as a scabbed Sheepe in a whole fold, and therefore shall more corrupt and infect by secret suggestion & perswasion in a weeke or two,1 Cor. 5.6. then a sincere and godly Gouernor shall be able to edifie and build vp in a yeere. Now, if inferiour persons can spred sin ouer all the body, as an vncleane leprosie, who are of smal account and estimation; what shall the cheefe and principall members doe when they are euill? What an hell of wicked men shall swarme in that corporation or congregation, where both Magistrate & minister, where the cheefe men as the head, and the Ministers as the eye, are contagiously infected and desperately diseased? For, as there is an happy and blessed vnion in religion and Christian obedience, where all estates of men doe ioyne vnfainedly in it, and helpe with both hands to build vp an holy Temple to GOD;Psal. 122. [...] where Moses and Aaron, that is, the Prince & the Priest, where the Magistrate and the subiect, the head and the body, the gouernor and they that are gouerned, the Pastor & the people, as one man, with one minde, and with one mouth, seeke to set foorth the glorie of God: so on the other side, what an assembly of wicked and loose persons, what an house of infidelity and prophanenesse must that be, where the gouernours and housholders haue no sap or seasoning of the feare of GOD in them, where none is found to giue thē light, but all walke in darknesse and ignorance?Matth. 6, [...] If the eye be dim, how great is that darkenesse? Let vs therefore remember this one point, That as our place is eminent in the Common-wealth, or in the Church, or in the Family or houshold, so must wee labour and endeauour (as we said before) by example, by exhortation, by admonition, and by reprehension to vse all godly meanes to prouoke and stirre vp others to the fruits of holines. It is not enough for those in high places, set as on a watch tower, placed as on a hil, from whence they may be seene farre and neere, to looke onely vnto themselues, and to watch ouer their owne waies; it is not enough to haue light in themselues, but they must hold out the candle vnto others: they must not onely know the way themselues, but be able to guide others in the right way; they must not onely giue no offence to hinder others, but be examples to instruct others. Lastly, they must not only come into the house of God themselues, but tol the bell to bring others to God with all forwardnesse and cheerefulnesse.
Lastly, it is our part that are of the people, Ʋse 3 to commend them to God in our prayers, to intreat him that hath the hearts of all men in his hands, that in his own wisedom he would dispose them to be carefull of our good, that vnder them we may liue a peaceable & quiet life in all godlinesse and honesty.1 Timo [...]. [...] Good Magistrates bring the greatest blessings vnto the people, they are nursing fathers to the church, they are the light of the kingdom, they are the bulwarkes of the country, they are the means of erecting vp the pure worship of God, and of keeping from vs barbarousnes, brutishnes, outrages, violence, and all villanies. Seeing then wee receiue these and sundry other blessings from them, it is our bounden duty aboue all other callings among men to pray for thē, and to praise God for them. And certainely▪ if any nation vnder heauen bee bound to reioyce and praise GOD for their Prince (who is as the comfort and consolation of our life, and the verie instrument of our peace) wee are they. Vnder his shadow wee liue and abide as in a place of rest, and sleepe quietly in our beddes, free from all feare and danger whatsoeuer. This we see described in [Page 833] the peaceable and prosperous dayes of Salomon, there is no crying and complaining in our streetes. We are blessed with earthly blessings; we are an astonishment and wonder to our neighbour Nations. They haue all deeply drunke of the cup of Gods wrath, that hath beene filled with full measure, whiles we haue looked on, and our soule hath escaped. And aboue all the rest, we haue all this time enioyed, and do enioy the bright light of the glorious Gospel, and haue beene most of vs borne vnder the profession thereof, to the establishing and continuing of many millions of thousands in the coueuant of grace and eternall life▪ when other haue beene kept in horrible darknes and damnable idolatry to the destruction of their soules. We are therefore vnhappy wretches, if among all the mercies of God vpon vs, this be not remembred as one of the first and cheefest. And let vs learne to haue in abhomination from the bottome of our hearts, the bloody practises and desperate attempts of all cursed Shemeis, [...]. 15, 6, 7. who open their mouthes against the Lord, and against his annointed with horrible execrations, I meane the Iesuites and Priests, (brethren in euill) together with the rest of that damned crew and generation, who in stead of prayer and thanksgiuing for our Soueraigne, vse falshood, practise treasons, and deuise mischieuous conspiracies, seeking the life of their gracious Prince, and labouring to stop the breath of our nostrils: [...]. 4 20. whereas he that curseth the King should dye the death.
The Prophet Ieremy speaking of the estate of the people after the death of Iosiah, bringeth them in thus complaining: The breath of our nostrils, the annointed of the Lord was taken in their Nets, of whom we said: Vnder his shadow we shall bee preserued aliue among the heathen. Whereby he meaneth, that the office of the King as the Superiour, Pet. 2, 13, 14 and of all Magistrates as Gouernours sent of him, for the punishment of euill doers, and for the praise of them that do well; is to protect and preserue the people in peace and safety, euen as the breath that we draw in at our nostrils, giueth life and health to the body. Wherefore it standeth vs that are Subiects vpon, not onely to be obedient for conscience sake vnto all lawfull ordinances of Princes, who are the Lords Lieutenants appointed of him ouer his people for their good, [...] 82, 1, 2. but to pray earnestly for them, that they may further vs in piety, keepe vs in honesty, and maintaine vs in tranquility one with another: piety in respect of God; honesty in respect of our selues; tranquility in respect of others. This charge the Apostle giueth, when Magistrates were Infidels and Heathen, that the Church should pray vnto God for them: how much more therefore doth it stand vs vpon to practise this duty, when as our Magistrates are the children of God, and pillars of the Church? And thus much of the third part of this chapter.
21 Then Israel sent Messengers vnto Sihon, King of the Amorites, saying;
22 Let me goe through thy Land: we will not turne aside into the Fields, nor into the Vineyards, neither will we drinke of the waters of the Welles: We will goe by the Kings way, vntill we be past thy Border.
23 But Sihon gaue Israel no licence to passe through his Border: and Sihon assembled all his people, and went out against Israel into the Wildernesse: and he came to Iaboz, and fought against Israel.
24 But Israel smote him with the edge of the sword, and inherited his Land, from Arnon vnto Iabbok euen vnto the children of Ammon; for the Border of the children of Ammon was strong
25 And Israel tooke all those Cities; therefore Israel dwelled in all the Cities of the Amorites in Heshbon, and in all the Villages thereof.
26 For Heshbon was the City it selfe of Sihon, King of the Amorites, who fought against the former King of the Moabites, and tooke away all his Land out of his hand, euen vnto Arnon.
27 Wherefore they that speake in Prouerbs say, Come to Heshbon, let the City of Sihon be [...] built and repaired.
28 For a fire is gone out of Heshbon, and a flame from the City of Sihon, and hath consumed Har of the Moabites, and the inhabitants of the high places of Arnon.
29 Woe be to thee, Moab: O people of Kemosh thou art vndone: he hath deliuered his sons which escaped, and his daughters into captiuity to Sihon, the King of the Amorites.
30 Their Empire also is lost, from Heshbon vnto Dibon, and we haue destroied them vnto Nophah which reacheth vnto Medeba.
31 Thus Israel dwelt in the Land of the Ammorites.
In these words and those that follow to the ende of the Chapter, is contained the last part of this Chapter; to wit, the subduing of two mighty enemies, in two seuerall battels; namely, Sihon, King of the Amorites, and Og, the King of Bashan. The Amorites were a people that came of Ham the youngest sonne of Noah, as appeareth, Gen. 10, verses 6, 15, 16. For Ham begat Canaan, who disclosed the nakednesse of his Grandfather; and Canaan begat Emori, of whom came the Amorites, who inhabited the Land of Bashan, & Mount Gilead. This History is more at large recorded, Deuter. chapter 2 and 3. [...]irst, touching Sihon, we must obserue two things; the iust occasion and aduantage which he gaue to Israel to subdue him, and take poss [...]ssion of his Land: For the Lord had hardened his spirit▪ and made his heart obstinate, because he would deliuer him into the hands of the Israelites: Deuteronomy, chapter 2, verse 30. Then secondly, the ouerthrowing of him, the entring [Page 834] into his Country, & the possessing of his Citties. Hitherto they had compassed the Land of Edom with great danger, with much wearinesse, and sundry tentations: they come to the Land of the Amorites, there ye King withstandeth them, and will giue them no passage, but fiercely and furiously encountreth with them. Touching the occasion whereby Israel was iustly moued & compelled to enter fight with the Amorites, it offereth two points to be considered. First, a friendly and louing request of Moses. Secondly, a currish and vnkinde deniall made by Sihon. Concerning the petition of Moses, obserue the Embassage which he sent, together with the reasons, containing both the ground of his reasonable demand, shewing the equity of the petition, and laying down most equall conditions of peace: because he desired onely passage through his Land, without spoyle of the Country in generall, or dammage to any person in particular. The refusall of the King followeth; and albeit the Israelites freely and frankly professed, that their purpose was to passe by all things as trauellers, not possesse any thing as Conquerers; yet nothing at al (albeit neuer so right or reasonable, and so equall or honest) is granted & permitted to Gods people.
Wherefore Sihon, either resoluing with himselfe to deale vniustly and vnkindly, or suspecting that vnder a faire colour and outward shew of honest dealing, they might haue a further proiect, and hide the depth of their cunning deuises (as oftentimes is vsed at the dyets and consultations of Princes) and beeing enflamed with the malice of his owne heart,Guicciard. hist. lib. 11. & 19. he dealeth more vnmercifully with thē then the Edomites and Moabites had done, and denieth that fauour and friendship which they had found among them. Indeed the Edomites denyed them passage thorough their Land, as we saw before, chapter 20, yet they suffered them to trauell by their Coast & Borders, and solde them foode for their money, Deut. 2, 29. The Moabites (another enemy) permitted them indeed to passe by their Borders, but refused to giue them meate or water for mony, as appeareth, Deut. 23, 3. But the Amorites, worse then both the former, not only affoorded them no commodity, but being destitute of all sparkes of humanity, denyed thē passage in word and deed. In word, he answered, Thou shalt not passe: In deed, he vnited his forces, he tooke the field, and so prouoked Israel to battell, who lay still, and stirred not against him. True it is, Israel had Gods purpose reuealed vnto them, to subdue them, and enter their Land: but Moses waiteth with wisedome, vntill they were teazed and constrained to defend themselues, lest (if they had begun and giuen the occasion) the enemy should vpbraide them with iniustice, and charge them with oppression, & chalenge them for wrongfull vsurpation. Now they deale vprightly, euen their enemies being Iudges, inasmuch as Nature teacheth euery man to resist force with force,Cicer. pro [...] lo [...]e. and defend himselfe with his weapon against open and outragious violence.
The occasion being offered, and the fire kindled by Sihon, Israel being compelled, fighteth against him, ouerthroweth him in the battell, and inuadeth his Dominion, and maketh them all passe vnder the mercy of the sword, without compassion, sparing neither men,Deut. 2, 34. women, nor children. This victory is amplified by a particular enumeration of ye Cities which they subdued, and they inhabited euen in the head-Citty, Heshbon Afterward their right to these places is proued and confirmed. For albeit Heshbon properly belonged to Moab, as a part of his Dominion, yet all that coast, euen to the Riuer Arnon, was come by conquest into the possession of Sihon, King of the Amorites: so that the Israelites tooke not away any thing from the Moabites, according to the commandement of the Lord, Deut. 2, 9. Iosh. 13, 25, but from the Amorites, whose whole Countrey was alotted to his people, GOD scattering the people that delight in war, and take pleasure to shed blood. This is that mercy of God which Nehemiah magnifieth, chap. 9, 8. Thou madest a Couenant with Abraham, &c. And Psal. 78, 55. Hee cast out also the heathen before them, &c. Thus did God shew himselfe to be the Shepheard of Israel, that led his people like sheepe, and brought them into ye Borders of his Sanctuary which his right hand had purchased. Here was the beginning of all comfort; heere they began to set down their rest: heere they saw the first fruites of their labours, assuring them, that as God had begun to performe his promise, so he would continue to finish his owne worke.
Furthermore, their right in possessing of these places, is declared by a publike song of triumph and victory, as it were a Trophie fet vp, which was made by the Poets of yt time, to make knowne to posterity the victory of ye Israelites, and their lawfull claime to those Cities which they had won by the dint of the sword. This Poeme was not a song made by the Amorites, as many suppose, but composed by the Israelites, as appeareth by these reasons.
First, we see it to be a most common and vsuall thing with the people of God, when they had obtained any victory, or receiued any benefit, to leaue some token & monument of it to posterity, & to acknowledge by whose hand they haue preuailed. This we see in the words going before, ver. 17, 18, where they sang a song of thankesgiuing, for the Well which God had granted, and they had digged.
Secondly, it is no ordinary and vsuall thing with God, to alledge the sayings of heathen Poets, and so to sanctifie their prophane writings to be holy Scriptures. True it is, the Spirit sometimes produceth a short sentence to conuince the heathen by their own Prophets, [Page 835] but neuer citeth an whole Poeme, as Moses doth in this place.
Thirdly, in the 30 verse it is saide, We haue destroyed them vnto Nophah, and subdued Sihon that had conquered the Moabites, by which meanes Israel came to dwell in the Cities of the Amorites.
Fourthly, here is pronounced and concluded the wofull and wretched estate of Moab, [...]g. 11.33. for their idolatry and trusting in their god Kemosh, which had deceiued them, and deliuered them into the hands of their enemies; which agreeth not to the Amorites, as deepe in the sinne of idolatry as the Moabites, and worshipping the same Idoll the Moabites did. For Kemosh was the god of the Amorites, Ammonites, and Moabites. Therefore as the Prophet saith, [...]y 2, 11. that the Gentiles will not change their gods, so it may be truely said, they will not reproch and reuile their gods. Thus then we see, this was one of the songs of the Israelites, most likely to bee penned and published by Moses himselfe, who, as he was brought vp in all the learning of the Egyptians, [...] 7, 22. so he was cunning in this faculty, as appeareth in other places of his works.
This Song or Sonnet, remaining as a Testimony and witnesse of their iust conquest to ages succeeding, setteth downe both the vsurping of the Amorites, & the recouery of those places out of the hands of the Amorites by the Israelites. First, it sheweth how Sihon inuaded the Moabites, and exhorted his army to play the men, appointing Rendevous & place of meeting to be at Heshbon, willing them to resort thither to begin the battell, stirring thē vp to repaire the breaches of that City which Sihon made the head and mother-city of his kingdome, and then inuading other parts of Moab, which were wasted & consumed with fire and sword. Thus he seemed to haue most reason and right, [...]. A [...]al. [...]. who had greatest strength. They got their superiority by cruell iniustice and wrong vsurpation, the distressed Moabites chusing to sell their liues in ye field with honor, seeing they could not enioy them with safety in their Cities. Sihon then beeing thus Conqueror, the Poet bringeth him in, insulting ouer his enemies, vaunting in his owne strength, and ascribing the victory to his own power: their god Kemosh (the Patron of that people) could do them no good, but suffered them to be taken and spoyled. Such is the vain hope of poore Idolaters in their Idols, which cannot helpe or deliuer themselues, much lesse their worshippers that trust in them.
Lastly, touching the Israelites, they spoiled them that were the spoilers, and conquered them that were the conquerors: for they recouered for themselues, and for their owne vse, the Townes and Cities which the Moabites had lost. Thus Israel medled not with the Moabites, neither tooke any thing from them, but peaceably possessed that which they won frō the Amorites, none laying any claime or title thereunto, as Iephtah pleadeth, Iudg. 11, 13. And this is the right which the Israelites had to dwell in the Cities of the Amorites, and to possesse as their owne goods, the labours and liuings of other men: which they could iustifie by the Law of God and man. For when Abraham had subdued in battell the fiue Kings, he chalenged to himself a right in the prey that was taken, and payed ye tenth of all to Melchizedek? Gen. 14, 20, 21 Hereunto belongeth the commandement giuen of God, touching the diuiding and retaining the spoyles of war; saying, All the spoyle thereof shalt thou take vnto thy selfe, and shalt eate the spoyle of thine enemies which the Lord thy God hath giuen thee, Deuter, 20, 14.Xenoph. lib. 7. Cyropaed. Halicarnas. li. 6. And this we might plentifully prooue by the Lawes, Decrees, and Constitutions of Princes and States in former times.
[Verse 21. Then Israel sent Messengers.] In this diuision generally, is set foorth the end of the enemies of the Church, that albeit they preuaile for a season, and plow vpon the backs of the godly, and make long and large surrowes, albeit they plant themselues strong, & flourish as the greene Bay-tree, yet they passe away suddenly, and are cast downe in desolation.
The persecuters and enemies of the Church shall perish and come to confusion.Doctrine. The persecuters of the Church shall perish. Howsoeuer they lift vp their heads & hornes on high, and their honor reach vp to the Clouds, there shall be a downefall, they shall be confounded and consumed in his wrath. Looke vpon Caine, who was the first persecuter of ye church in Abel, and we shall see the same confirmed which is offered to our considerations in these present examples. He killed his brother, Gen. 4, 11, and wherefore slew he him? Because his owne works were euill, and his brothers good. But did cruell Caine escape? No, the curse of God came vpon him, he was made a runnagate and fugitiue vpon the earth, and so God reuenged ye innocent blood of his brother Abel, which he had shedde with barbarous and vnnaturall cruelty. The like we might say of Pharaoh, an arch-enemy of the Church in Egypt, who oppressing the people of God with burdens, and destroying their children, was ouerwhelmed in the red Sea, Exod. 14, 28. Another fearefull example we haue in Saneherib, which set himselfe against the people that called vpon the liuing God, and blasphemed his Name which is holy throughout all generations; hee was slaine of his owne sonnes, 2 Kings 20, 37, which iudgement the Lord foretolde, that being accordingly performed & accomplished, it might be knowne whence it was, & wherefore it came to passe. The like is reported & recorded of Haman in the booke of Ester, ch. 7, 9, who procured the Kings writ, to roote out, to kill, and to destroy all the Iewes, young and olde, children and women in one day: yet abusing his high fauour with the King, and great honour in the Court, God threw him [Page 836] downe, and layd his honor in the dust, so that he was hanged on the same tree which he had prepared for Mordecai, that spake good for the King. Thus his mischiefe returned on his owne head, and his cruelty fell vpon his owne pate, and himself was taken in the snare which he made for another. Hereunto tendeth ye end of Nebuchadnezar, whose seruice God vsed to chasten his owne people, to destroy the Temple, to waste the City, and to cary them away captiue;Dan. 4.30. hee was throwne downe, his reason was taken from him, and he had the heart of a beast giuen vnto him.
The Iewes, to whom pertained the right of adoption, the glory of the Arke, the tables of the Couenant, the giuing of the Law, the seruice of God, the accomplishment of the promises, the comming of the Messiah, the Oracles of trust committed vnto them; were notwithstanding all these priuiledges, enemies of Christ and of the Apostles, enemies of Christian Religion and the professors thereof, they put the Sonne of God to death, and persecuted his Apostles that he sent among them to preach and teach the Gospel of the Kingdome:Matth. 24.21. in the end, themselues were iustly slain for sedition, which they falsely charged vpon the Apostles; nay as themselues cried, his blood be vpon vs, Ioseph de bel [...]. Iuda. lib. 7. cap. 4. & 8. and vpon our children: so that which Christ foretold, came vpon them in full measure, pressing downe and running ouer, when the abhomination of desolation sate in the holy place: there was such trouble amongst them, and so great tribulation came vpon them, that the like neuer was, nor shall be to the end. Herod that bloody tyrant, which had slaine Iames with the sword, and putting Peter in prison, intended the like measure and murther vpon him: this wicked wretch escaped not the hands of God; for being arrayed in his royall Robes, sitting vpon the Iudgement seate, and making an Oration vnto the people, The Angel of the Lord smote him, & he was eaten of wormes, Acts 12, 23. Iudas the child of perdition, and betrayer of the Son of God, despaired, Hung himselfe, burst in the middest, and his Bowels gushed out, Acts 1, 18. for whom it had bin good if he had neuer bene borne. What shold I say more? If we remember the late dayes of persecution, wherin the patience of the Saints was tried by bloody executions, tortures, murthers, massacres, hanging, beheading, burning, and imprisonment: wee may obserue, that the heauy hand of God was one way or other against those bloody Inquisitors, and cruell persecutors, that had imbrued and defiled their hands with their blood, that they dyed not the ordinary and common death of all,See Acts and Monuments in the end. nor were visited after the visitation of all men. Some died fodainly, falling downe on the ground that they neuer stirred, as Ananias and Sapphira: some had their bowels and inward parts fall out, and died the death of Iudas their elder brother: some could not swallow and digest their meate, but it came forth againe sometimes at their mouth, and sometimes at their nosthrils, most horribly to behold. Some were striken in the one halfe of their body, that they lay benummed, halfe aliue, and halfe dead, to the great terror and astonishment of all that were present, and did looke vpon them. Some brake their Neckes: others became mad and franticke immediately after their reproaches and indignities shewed against the seruants of God, and ran vp and downe iustifying those in words, whom they had condemned in deed. And scarce any of them escaped, but the hand of GOD was strongly and strangely vpon them all before they dyed: To tell vs and teach vs this trueth, that the persecutors of the Church, defiled with the blood of the Saints, shall not alway escape vnpunished, albeit for a time they doe preuaile.
The Reasons are these. First, because God Reason 1 is true in all his words, & iust in all his works. He is a most righteous Iudge, who will take his owne cause into his hands, and be glorified in the confusion of his aduersaries. It cannot therefore be that they should escape, seeing GOD so tendereth them, their blood is precious in his sight, Matth. 23, 35. Not one drop of it shall fal to the ground vnreuenged: he hath said, Psal. 105, 35. Touch not mine annointed, & do my Prophets no harm. He hath put all their teares in his bottle, & such as touch them to do them hurt, do touch the apple of his own eye. Yea whatsoeuer iniuries, wrōgs, oppressions, and indignities are offered vnto them, he accounteth them as done vnto himselfe. This our Sauiour testified from heauen, when Paul made hauocke of the Church, and breathed out threatnings against the Saints, saying, Saul, Saul, why persecutest thou me? Actes 9, 4. They haue not to do onely with men, they fight against God, and therefore shall not preuaile. This reason is vrged by the Apostle, 2 Th. 1.6, 7. It is a righteous thing with God, to recompence tribulation to them that trouble you & to you which are troubled, rest with vs, when the Lord Iesus shall shew himselfe from heauen with his mighty Angels.
Againe, he is a gracious God, and merciful Reason 2 to his people, therefore in his good time hee will punish their enemies and those that hate them. He is as pittifull toward his children, as he is iust against all their aduersaries. This the Prophet expressely handleth at large, Psalme 136 1 [...], 16, 17, 18. &c. He ouerthrew Pharao & his hoast in the red sea, for his mercy endureth for euer: which smote great Kings, for his mercie endureth for euer: and slew mighty Kinges, for his mercy endureth for euer: as Sihon King of the Amorites, for his mercy endureth for euer: and Og the King of Bashan, for his mercy endureth for euer. And gaue their Land for an heritage, for his mercie endureth for euer: euen an heritage vnto Israel his seruant, for his mercy endureth for euer.
It remaineth to make vse and application [Page 837] of this Doctrine. First, it is a great comfort to the Church, to consider how God is mindfull of vs in our distresses, he doth not forget our afflictions: he seeth the iniuries that are offered vnto vs, as he surely saw the trouble of his people in Egypt; and therefore we ought not to sinke downe in our miseries. No chastising indeed for the present time, seemeth to bee ioyous, but greeuous; but afterward it bringeth the quiet fruite of righteousnesse to them that are thereby exercised: Heb. 12, 11. So that in the midst of them we must reioyce, Knowing that tribulation bringeth foorth patience; and patience, experience; and experience, hope; and hope maketh not ashamed, because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. Rom. 5, 3, 4, 5. Albeit hee make vs runne through fire and water, hee will in the ende bring vs to a sweete place of rest. Let vs not therefore be dismayed for tribulation, all that will liue godly in Christ Iesus must suffer persecution. Let vs not be ashamed of the Gospel of Christ, Which is the power of God to saluation vnto all that beleeue. Let vs waite for the day of our deliuerance, assuring our selues, that albeit the enemies of Gods people and Religion band themselues and assemble together against the Lord, and against his Christ, yet in the end he shall crush them with a Scepter of Iron, [...]m 2, 2, 9. and breake them in peeces like a Potters vessell, & not leaue so great iniquity vnpunished. Thus doth Moses comfort the people, Exod. 14. Feare ye not, stand still, and behold the saluation of the Lord which he will shew to you this day: for the Egiptians whom ye haue seene this day, ye shall neuer see them againe: the Lord will fight for you, therefore hold you your peace. He will harden the hearts of the Egiptians, and will get him honour vpon Pharaoh, and vpon all his hoast, and vpon all his Chariots, and vpon his Horsemen, to shew his power in thē, and to declare his Name throughout all the world. Thus doth God comfort Abraham, Gen. 15, by foretelling that the same Nation which should deale so churlishly and cruelly with his posterity, should not alway escape vnpunished, but in the end he would recompence them according to their desarts: Know for a surety, that thy seed shall bee a Stranger in a Land that is not theirs, foure hundreth years and shall serue thē, and they shall intreate thē euill: notwithstanding, the Nation whom they shall serue, I will iudge, and afterward shall they come foorth with great substance. Gen. 15, 13, 14. As if the Lord should haue said vnto him, I would not haue thee dismayed and discouraged (O Abraham) by these heauy tydings which I haue told thee, that thy children shall be strangers in a strange Land, and not onely strangers, but be made seruants and bondslaues, and not onely made slaues, but be euilly and despitefully handled: (thus God by a Rhetoricall Gradation seemeth to augment his sorrowes) rather I would haue thee strengthen thy faith against this tentation, & comfort thy heart with this cogitation, that I will in the end punish that barbarous Nation, and bring vpon it all those euils which it hath brought vpon thy posterity, when they haue filled to the full the measure of their sins. The truth of this promise is set downe in ye booke of Exodus, from the seuenth chapter to the fifteenth, which we may reade, and in reading consider, that God is true in all his promises and Prophesies, and will accomplish whatsoeuer he hath spoken for the confusion and destruction of his enemies. Let vs therefore comfort our selues, and comfort one another in these things, that God will arise, and his enemies shall be scattered.
Secondly, let vs refraine anger and reuenge Vse 2 toward such as deale euilly with vs. It is the nature of flesh and blood to rise in choler, to desire reuenge, and not to put vp wrongs and iniuries. We must be more then a lumpe of flesh, if we will be the children of God. We see that Stephen, when he was stoned, prayed for his persecutors, Lord, lay not this sinne to their charge. Acts 7, 60. The like wee see in Christ our Sauiour toward those that crucified him The consideration of this truth, that God reserueth wrath for his enemies, and taketh vengeance on his aduersaries, will helpe to redresse and represse our corrupt affections, and make vs able to preuaile ouer them, and to withstand them. Let vs not recompence like for like: let vs not measure euill for euill: let vs do good against euill, committing our cases and causes to that iust Iudge, that alwayes iudgeth vprightly. Therefore the Prophet ascribeth this Title as peculiar to God to right and reuenge the quarrels of his Children, Psal. 94, 1, 2. O Lord God the auenger, O God the auenger, shew thy selfe cleerely: exalt thy selfe, O Iudge of the world, and render a reward to the proud. It is the proper Office of God to take vengeance on the wicked and vngodly. Wherefore the Apostle exhorteth the church, Rom. 12, 17, 19, to recompence to no man euill for euill, Dearely beloued, auenge not your selues, but giue place vnto wrath: for it is written Vengeance is mine, I will repay, saith the Lord So the Apostle Iohn, after the foretelling o [...] troubles and persecutions, addeth, Heere is the patience of the Saints, declaring thereby,Reuel. 14, 12 what our armour, and what our weapons of defence are, to giue vs victory ouer our enemies. Let these things stay vs in our afflictions, from breaking out into impatiency of spirit, and from returning wrong for wrong; albeit the vnfaithfull rise vp against vs, & the Drunkards make songs of vs, Psal. 69, 12. and we suffer reproofe and reproch for the Gospels sake: yet he, whose cause it is, will not suffer the water-flouds to drowne vs, neither let the deep [...] swallow vs vp▪ nor let the pit shut her mouth vpon vs.
Thirdly, it is the duty of his people to prais [...] Vse 3 him greatly, when hee auengeth the cause o [...] his Children. When they see the wicked punished, and those that forget God taken [...] [Page 838] the snare of their own hands, let them reioyce and be glad, and giue vnto God the glory due vnto his name. This practise we haue in the Prophet, Ps. 136, 1. speaking of the ouerthrow of Pharaoh in the red sea, and remembring the slaughter of sundry mighty Kings, yea, euen the names of those which we now speake of: he prouoketh the people by a most earnest exhortation to giue thankes vnto God for their destruction, Praise yee the Lord, because hee is good, for his mercy endureth for euer. Heereunto commeth the praier of the Israelites, induring the bitter scornes and reprochfull tauntes of most malicious enemies in the daies of their captiuity, who as they demanded an heauie curse against those Edomites,Psal. 137, 7, 8. so they pronounced a blessing vpon them that shall vexe and trouble them. This appeareth euidently in Ester 9, 17. when the Church of God saw a great worke wr [...]ught for them, their enimies destroyed and themselues deliuered, they reioyced with an exceeding great ioy, and kept a feast in remembrance of their deliuerance. It is not cruelty to reioyce at the destruction of Gods enemies, and to magnify his most great name for it. This the Apostle Iohn teacheth, Reu. 19, 1.2, 3, 4, 5. where the heauenly companies of Angels and blessed soules set foorth their gladnes and triumph, that God had iudged the enemies of his people. So chap. 18. v, 20. O heauen reioyce of her, and yee holy Apostles and Prophets: for God hath punished her, to be auenged on her for your sakes. The innocent blood of the patient martyrs so cruelly murthered, crieth out for vengeance in the eares of the Lord of hoasts, as the blood of righteous Abel, and shall not the Iudge of all the world do right? It is his office to render into the bosome of his aduersaries seuen fold. Now▪ as it is our duty earnestly to desire the accomplishment of his iudgments, so when they are performed (as surely they will come and not tarry) we must glorifie his blessed name, with all reioycing that we can conceiue and expresse.
Lastly, this serueth to be a terror to the vngodly, Vse 4 when this Doctrine shal sound in their eares, that God wil iudge the wicked for persecuting the members of Christ Iesus. If they escape in this world, the Lord reserueth them for greater iudgement. When the Lord Iesus commeth with thousands of his Angels, 2 Thes. 1.6, 7, 8.9. hee will render vengeance vnto them in flaming fire, and punish them with euerlasting perdition from the presence of the Lord, and from the glory of his power. This the Prophet assureth. Esai 8, 9, 10, 14. & 17, 11, 12, 13, 14. where by an Ironicall insulting, he setteth downe the ruine of the enemies of the Church, who albeit theyr rage be restlesse, and their malice endlesse, yet they shall not stand, and their counsels shall come [...]o nothing: they do fight against God, and against his sonne Christ Iesus, who is the inuin [...]ible Rocke whereon the Church is builded, [...]gainst which the gates of hell shall not bee [...]ble to preuaile, So that whosoeuer shall fall on this stone, he shall be broken: but on whomsoeuer it shall fall, it will dash him in peeces, Mat. 21. Thus shal all the vngodly be scattered as chaffe before the winde, and swept away as dung in the iust iudgement of God. So let all thine Enemies perish, O Lord: but they that loue him shal be as the Sunne when he riseth in his might, Iudg. 5, 31.
[Verse 21.22. Let me go through thy Land: We will not turne aside into the Fields, nor into the Vineyards, &c.] Heere Moses setteth downe another danger of the Israelites, greater then the former remembred in the former chapter. Thus one trouble followeth in the necke of another, As one deepe calleth to another deepe by the noise of his water spouts, Psal. 42, 7. Wee see heere againe, how Israel is driuen to the same exigent they were before. After they haue compassed the land of Edom, they come to the Amorites, and craue of them some help and compassion. They seeke comfort and an end of their sorrowes, at the hands of Sihon a wretched Idolater, an enemy of God, and of his people. Thus low are the people of God oftentimes brought, to stand in neede of the fauour of the vngodly, as we haue shewed in the former chapter. Furthermore, Moses assureth before hand what their behauiour shall be, and promiseth to abstaine from all hurt & wrong. From hence we learne this doctrine,Doctri [...] The p [...] God [...] [...] staine [...] wrong [...] ries. That the people of God must abstaine from al violent incroching vpon the goods and possessions of others: they must not intrude them selues vpon their goodes and substance, they must keep their hands from robbing and stealing, and their hearts from coueting and desiring that which is anothers, and not their owne: they must not take of all that is another mans, so much as a thred or shoo-latchet to inrich themselues. Hereunto come the lawes giuen of God vnto his people, Exodus 22, 1. If a man steale an Oxe, or a Sheepe, if a man hurt his neighbours field, or Vineyard, his Corn or Pasture, hee shall make recompence of the best of his owne Fielde, or Vineyard, or Corne, or Pasture. Likewise in Deut. 19, 14. Moses chargeth them not to remoue their neighbors marke, which they of old time haue set in their inheritance, that they might peaceably inherit the Land which God had mercifully giuen vnto them. This Christ teacheth the yong man in the Gospel, Marke 10, 19. Thou shalt hurt no man, meaning by force or fraud, or by any other meane whatsoeuer in his goods. Thus Iohn Baptist instructeth the souldiers that came vnto his baptisme, demanding what they should doe, Luke 3. verses 13, 14. Doe violence to no man, neyther accuse any falsely, and be content with your Wages. And hereunto commeth the generall rule, being the law of Nature and Nations, Matth. 7, verse 12. Whatsoeuer ye would that men should do to you, euen so do ye to them, for this is the Law & the Prophets.
The reasons of this doctrine are many. First, [Page 839] in respect of God, who is an auenger of all such dealings. Oftentimes it falleth out, that men cannot right their owne causes, and Magistrates to whom they should flye, will not. For who are they that for the most part lye open to violence and oppression, but the poore and fatherlesse, the widow and stranger, and such as are destitute of friends to helpe them in their good and lawfull causes? But God, both can right the causes of such distressed persons, because he is Almighty; and he will remedy them, because he is mercifull. He is God of Gods, and Lord of Lords, a great God, mighty and terrible, which accepteth no persons, nor taketh reward, Who doth right vnto the Fatherlesse and Widdow, and loueth the stranger, giuing him food and raiment, Deut. 10, ver. 17, 18. This reason the Apostle vrgeth, 1 Thess. 4, 6. To this purpose Moses speaketh, Exod. 22, 21, 22, 23, 24. So the Lord threatneth in the Prophet Habbakkuk, chap. 2. This ought to preuaile with vs, to teach vs equity, forasmuch as GOD threateneth to bee reuenged of all iniquity.
Reason 2 Againe, God is the God of righteousnesse and iudgement, therefore he commandeth and commendeth vnto his people that which is iust and equall, and forbiddeth them the contrary. Hee hath the Soueraigne right of all things in his owne hand, and hath in most excellent wisedome distributed and disposed to euery man his seuerall portion. If this then be the nature of God to deale iustly and righteously toward euery one, that no man can cō plaine of wrong and iniury done of God toward him: then such as are the Children of God, must resemble their heauenly Father in doing the works of righteousnesse and equity. This the Prophet in many places teacheth, Thou art not a God that loueth wickednesse, [...], 4, and [...]. neither shall euill dwell with thee: the foolish shall not stand in thy sight, for thou hatest all them that worke iniquity. Seeing therefore God loueth righteousnesse & hateth wickednesse, he must needs detest and abhorre whatsoeuer is contrary to his nature; to wit, all vnrighteousnesse and iniustice.
Reason 3 Thirdly, we are brethren, we pr fesse the same faith, we worship the same God, wee looke for the same inheritance, we are sealed with the same baptisme, we are nourished at the same Table, we liue by the same faith, wee waite for a better life by the same hope; and therefore being called with such an heauenly calling, oppression and deceit stand not with our holy profession, as Moses speaketh to the Israelites, when it came in his heart to visit his brethren, to ioyne himselfe to the Church, and to forsake the treasures and pleasures of Egypt, Exod. 2, 13. Sirs, ye are brethren, why doe ye wrong one another? [...] 6. This is the reason that Abraham vsed to Lot, to take vp the contention begun among their seruants, as it were a fire kindled in their houses, threatning to consume them with the Timber thereof, & stones thereof, Let there be no strife, I pray thee, between thee and me, neither betweene thy Heard-men, and my Heard-men, for wee are brethren. Gen. 13, verse 8.
Let vs see what may be the vses and applications Vse 1 of this point. First, all community, maintained by the Anabaptists, and Family of loue, is ouerthrowne, (being contrary to the direct Law of God.) To possesse goods in priuate as proper to one, is approued by the examples of the christian Churches planted by the Apostles: and therfore to hold and teach, that nothing doeth, or ought peculiarly and properly to belong vnto another, is reproued and reiected by the doctrine of the Apostles. The eight Commandement being morall and perpetuall,Exod. 20. forbiddeth vs to hurt and annoy our neighbours goods, and establisheth a distinction of goods and a propriety of possessions. They are therefore greatly and grosly deceiued, and doe notoriously deceiue others, that imagine the difference and distinction of lands and goods, to be brought in by tyranny, not by law; by violence, not by iustice; by force and feare, not by right and reason; because as children of the same Father haue the same right and interest in the goods of their Father: so all men haue equall right and iurisdiction in the earth, and in all things that are vpon the face of the earth: and for this cause they suppose all things common, & nothing proper by the Law of God. But this opinion falleth to the ground, Answer. and shall fall so long as the Commandement standeth in full force, strength, and vertue, as a Bond and Obligation that bindeth vs and our posterity for euer. For if all were a Commons, and nothing inclosed, if the hedge of propriety were pulled vp, and all lay wide and waste as a Wildernesse without inclosure; then there could bee no stealing, no iniury or wrong offered, euery man should take his owne by his owne right: and God should forbid that by Law which cannot bee committed. As if a Law were made, that man should not flye in the ayre, nor climbe vp into Heauen, nor walke vpon his head, nor be in many places at once, which things are vnpossible to humane Nature. But God forbiddeth nothing in vaine.
Againe, if propriety of goods were not ordained of God, but deuised of man, God by precept and commandement should establish and confirme the violence and vsurpation of men, and as it were giue them a free Charter, and his broad Seale to haue and to hold all goods wrongfully gotten, as if a Prince shold make a Law, that whatsoeuer theeues & robbers catch by hooke or crooke, they shall possesse them by a good and rightfull title: then which what can be thought more vnreasonable, or spoken more absurdly? Besides, what need were there to set bounds and markes in Lands and possessions?Deut. 27, 17. And wherfore are they accursed of God and men, that remoue ancient bounds and markes, if there were no propriety? [Page 840] Now where theft is restrained, where wrong is condemned, where abstaining from the goods of others is required, there is a difference supposed betweene thine and mine.
Moreouer, there could be no giuing, nor buying, nor bargaining, nor selling, nor hyring, nor lending, if all things were left to the wide world, to be catched and snatched according to the lust and pleasure of euery man: in all which notwithstanding, God by speciall Commandements tieth vp and restraineth the gripings and greedines of couetous men. For if the Corinthians had had all things in common no strife could arise among them of things pertaining to this life:1 Cor. 6.4. but inasmuch as they wronged one another in these temporall things, and wrangled for them vnder the Infidels, it is plaine, that euery man had his owne portion distinct from the possession of other men. And the same Apostle, brideling the gaping and greedy desires of men, teacheth, that they that vse this world, should bee as though they vsed it not, and they that buy, should be as though they possessed not. 1 Cor. 7, 30, 31. Therefore by this exhortation, buying is allowed, possessing is granted, so that the heart be not set vpon the world. This is farther confirmed by sundry precepts of the Apostle, Let him that hath stolne, steale no more, but let him rather labour, and worke with his hands the thing which is good, that he may haue to giue to him that needeth. Eph. 4, 28. The wise man saith, Prou. 25, 17. Withdraw thy foote from thy neighbours house, lest he be weary of thee, and hate thee. But if all were common, it were lawfull to enter euery where, and vse all things at our owne pleasure.
Lastly, to what ende and purpose should the word of God strictly command almes-giuing, and the works of mercy and charity, if there were no propriety or seueralty, but an equall communion of all worldly goods? So to what ende should the Apostle charge the wealthy in this world to do good with their goods, 1 Tim. 6, 17, 18. and those that be rich, to bee rich in faith, and in good workes, to bee ready to giue to such as are in need, and to lay vp in store for themselues a good foundation against the time to come? Surely the difference betweene rich and poore could not stand, betweene high and low, but all should be shufled together in great confusion, contrary to the order and ordinance of God, who is the God of all order and comlinesse among the people. Neither let any obiect the practise of the Primitiue Church, Obiect. Acts, chap. 4, 32, & chap. 2, 44, where it is said, The multitude of them that beleeued were of one heart, and of one soule: neither any of them saide, that any thing of that which he possessed, was his owne, but they had all things common. For there is a double kinde of communion, Answer. in respect of propriety, and in respect of vse. The community in the faithfull, stood in ye vse of these outward things, which they imployed for the good of their fellow-members. And therefore albeit some sold their goods and possessions, and parted them according to the necessities of the poore members of Christ,Acts 5, 4. yet the Apostle Peter saieth to Ananias, who had sold his possession & kept away part of the price, While it remained, appertained it not to thee? And after it was sold, was it not in thine owne power? But how could they sell their goods, if they were not right owners and lawfull possessours of them? Neither doth the Text say, that those christians sold all they had possessed. It is said indeed,Acts 4, 34. As many as were owners of lands and houses, solde, & brought the prices of those things which they solde, and laid it before the Apostles feete. The Scripture sheweth, they sold and brought the price of that they sold: but it saith not, they solde all, and then brought the price of all: for it appeareth, that Philip, one of them kept his house still, & entertained the Apostles in the same,Acts 21, [...]. and consequently had it furnished for these vses, and fitted to lodge and harbour the godly & faithfull brethren.
This community should be in euery liuely feeling member of Christ, who in the publike want of the Church, should be ready and willing to dispossesse themselues of somewhat, for the succour & comfort of other members. So then, they are ouerthrowne, which do affirme, that it is vnlawfull for Christians to haue or possesse any riches: whereas no man in the Primitiue Church was compelled to make his goods common. For Peter plainely auoucheth, that it lay in the power of Ananias, whether he would sell his Land or not: and when he had sold it, the money was his owne, so that he might haue kept it to himselfe if he had listed. His sinne was, that he pretended to bring the whole price of that which they had solde, whereas they brought a part thereof, & so lyed vnto God. But God requireth at our hands, that wee should giue cheerefully, not grudgingly; willingly, not constrainedly, readily, not backwardly.
Secondly, euery one must looke that hee Vse 2 liue in a lawfull calling, wherin he must abide, eating his owne bread, and labouring ye thing that is good. So we shall defraud no man, but deale righteously and iustly, and get by lawfull means: we must restore againe that which hath beene vnlawfully gotten, and vnconscionably deteined, though haply hidden from men, so that the world cannot lay it to our charge, yet our owne heart knoweth it, and chargeth it vpon vs, and our conscience will not passe it ouer, but we must euermore heare of it, and receiue a checke from it. The crying of an accusing & condemned conscience cannot be stopped, but is as a thousand witnesses against vs.
Againe, goods wrongfully gotten & kept from the Owner, do cry against vs, and do lay bitter accusations to our charge. This the Prophet Habbkkuk teacheth, chap. 2, 9, 10, 11. True it is, the stones haue no mouth to cry, neither the timber any feeling to suffer wrong [Page 841] at our hands: but the Scripture vseth such manner of speech & forme of words, to make vs perceiue the better, by this vehement raising vp of the dumbe and sencelesse creatures, that if we do amisse before GOD, and deale wrongfully with men, the creatures shal beare witnesse against vs, and aske vengeance vpon vs at the latter day. Therefore he bringeth in the seuerall parts of the house answering one another, and singing one to another: one side cryeth out, behold blood: the other, behold murther: the one, behold deceit: the other, behold cruelty. Thus the Apostle Iames speaketh, chap. 5, 4. Behold, the hire of the Labourers, which haue reaped your field (which is of you kept backe by fraud) crieth, and the cryes of them which haue reaped, are entred into the eares of the Lord of hoasts. Thus we see, how the creatures abused, do groane to be deliuered from the bondage of corruption, & cry out against oppression: the oppressed crieth in the eares of the Lord, and the conscience of the oppressour as an honest Iurate witnesseth against him, and cryeth for vengeance. And shall the Lord be deafe, and not heare such great and loud out-cryings of so many distressed and oppressed persons entring into the highest heauens, and piercing the eares of the Lord of hoasts? Shal not God auenge his elect which day and night cry vnto him, [...]e 18, 7.8. yea, though he suffer long for them? I tell you, he will auenge them quickly, to the comfort of the oppressed, but to the confusion of the oppressour.
Vse 3 Lastly, seeing wrongfull dealing must bee auoided, it serueth to condemne all inordinate liuing in no setled or lawfull calling, idlely, vnthriftily, and prodigally. For euery man liuing in the Church, of what degree or condition soeuer, must haue some particular calling to walke in, how high soeuer his estate bee, how great soeuer his reuenues be: which condemneth the wandring vp & downe of rogues and beggers, the Cloysters of Monkes and Fryars, the idlenes of rich men that haue lands and liuings, all such as are Drones, vnprofitable to the Church or Common-wealth, or family, wherein they abide. Adam in time of his innocency immediately after his creation in the Image of God, [...]2, 15. had a speciall calling appointed him to dresse and keepe the Garden. It was likewise said to him and his posterity immediately after the fall, [...]3, 19. In the sweate of thy browes thou shalt eate thy bread, till thou returne vnto the earth, out of which thou wast taken So the Apostle saith, 2 Thess. 3, 11, 12. Christ Iesus, the head of men and Angels, before the solemne inuesting and entring into his Office, liued priuately in Iosephs house, and wrought in his trade, [...] 6, 3. [...] [...]tra. [...]. and therefore it is, that the Iewes call him, not onely the Carpenters sonne, but a Carpenter. If then we would settle our selues in a lawfull calling, eating our owne bread, trusting in the prouidence of God, contenting our selues with our present estate, thinking it the best and fittest for vs, we should keepe our selues from oppression & wrong. But because some liue without any calling, some without a lawfull calling, others liue distrustfull & discontented, it driueth them to make vngodly shifts, and vse vnlawfull meanes which God abhorreth. Let vs lay these things to our own hearts, and not spend our dayes in ydlenesse. The time is precious, let vs seeke to redeeme it. Let vs euery day do some good or other,Ephe. 5, 16. let vs learne some good of others, or be teaching some good thing to others. But alasse, how many are there in all places that spend whole dayes, and moneths, and years in vanity? who if they would call themselues to an account of their liues past, might see and perceiue many dayes passe ouer their heads without doing any good, whereof, albeit they will take no account of themselues, yet they must giue an account to God at the day of iudgement.
Verse 23. But Sihon gaue Israel no licence to passe through his Border: and Sihon assembled all his people, and went out against Israel into the wildernesse, &c. The request to giue the Israelites a quiet and peaceable passage, beeing quiet & peaceable men, was iust and reasonable; yet the petition is denyed, and the people themselues that made it, are persecuted. They offered no wrong, they drew no sword, they shot no Arrow, they cast no Dart, they took away nothing, yet they are hated and hurried vnto the death, and assaulted without mercy. This teacheth,Doctrine. The wicked hate and persecute the godly without cause. that the vngodly do hate and persecute the godly without cause. This is the practise of wicked men, to pursue the children of God with all iniurious and despitefull dealing, albeit they offer no occasion of hurt or harme vnto them. We see this practise in Cain, who hated his brother,Gen. 4, 8. and albeit hee spake friendly vnto him, yet drawing him into the field, he rose vp against him & slew him. This the Prophet complaineth of Psalm. 69, 4, and 35, 7. Ioseph was sold as a slaue, and imprisoned as a malefactor. Ieremy was many wayes troubled and clapped vp. Dauid was hated & hunted frō place to place. The Apostles were whipped and scourged in the Synagogues; Stephen was reuiled and stoned; Christ was scorned and crucified: Paul was buffetted and persecuted. The Saints were tryed by mocking, burned in the fire, slaine with the sword, they wandred in the wildernesse, they were hidden in caues and holes of the earth.
The Reasons are very plaine & direct. For first, it seemeth vnto them more then strange, Reason 1 that the faithfull are not brethren with them in euill, but separate themselues from them, & will touch no vncleane thing. If we were of the world, the world would loue his owne, but because we are chose out of the world, therfore the world hateth vs. So long as Paul ioynd with ye Pharisies in persecuting the Church, & imprisoning all those that called vpō the Lord Iesus, who was in greater fauor and credit with thē? But whē he was called to preach ye truth which before he had oppugned, and became zealous in the [Page 842] faith which before he destroyed, by & by the Iewes tooke counsell to kill him.Acts 9, 23. Christ Iesus the Lord of life, before he was installed into his Office,Luke 2, 52 & 3, 2, & 4, 28, 29 was in fauor with God and men: but when he was baptized, albeit he was alwaies in fauour with his Father, yet immediately afterward, he was tempted of the diuell, contemned of his Country-men, and ledde to the edge of an hil to be cast downe headlong. This is that which the Apostle Peter witnesseth, 1 Pet. 4.4, 5. But it is better for vs to haue the hatred of men, and the ill will of all the world, then faile in any part of our duty vnto God, who is able to cast body and soule into hell.
Reason 2 Secondly, no maruaile if the wicked hate the godly, for the world hateth Christ. He was called a Samaritan, he was counted a Coniurer, he was esteemed as a drunkard, a deceiuer, a diuell, a friend of Publicans and sinners, If they haue thus reuiled the Master of the house, no maruell if they respect not the members. The Embassadour must not looke to be greater then he that sent him: Iohn 13, 16, and 16.20. the Disciple must not dreame of a better condition then the Lord: if they haue done thus to the greene Tree, what will they doe to the dry and withered? Luke 23, 31. If they deale thus with him that is alwayes fruitefull & florishing, and liueth for euer, we must not look that they should deale better with vs that are vnfruitfull and full of the vnsauory fruites of our corruption. This Christ himselfe teacheth in sundry places, Mat. 10, 24 25. The Disciple is not aboue his Master, nor the seruant aboue his Lord: it is enough for the Disciple to bee as his Master is, and the seruant as his Lord: if they haue called the Master of the house, Belzebub, how much more them of his houshold?
Vse 1 Now let vs see what vses may be gathered from hence. First, we may assure our selues, that it is a lamentable and wofull condition to liue and dwell among such mallitious & mischieuous enemies. They grin and grinde their teeth at vs like Dogs: they gape at vs with their mouthes, like the ramping and roaring Lyon: they push at vs with their heads like the fat Bulles of Bashan: they run at vs with their hornes like the Vnicorne, they whet their tuskes at vs like the wilde Boare out of the wood: they seeke to eate vs vp like the sauage beasts of the Field and Forrest. Would we not take it to bee a fearefull condition to be carried into a great and terrible Wildernesse, and to be compassed about with Dragons, Tygers, Beares, and other deuouring beasts, ready to eate vs in peeces while there is none to helpe? But man vnto man, is many times al these; especially the vnfaithful man to the faithfull. [...]or what fellowship is there between the seed of the woman, [...] Cor 6, 14. and the seed of the serpent? Wh [...]t communion betweene light and darknesse? and what concord betweene Christ and Belial. This the Prophet acknowledged & felt by experience in his owne person, [...] 20, 5, 6, 7. Wo is me that I remained in Meshech, & dwel in the tents of Kedar: my soule hath too long dwelt with him that hateth peace: I seeke peace, and when I speak therof, they are bent to warre. For, as the societie of the faithfull is good and comely, like the precious oyntment vpon the head of Aaron, and as the dew falling vpon the mountaines of Hermon and Sion, because they take sweet counsell together, and go vnto the house of God as companions: so the accompanying & conuersing with euill persons is irkesome and tedious vnto the godly, as if they liued with Wolues and wilde beasts in the Wildernesse. True it is, the people of God hate and abhor the sinnes of the vngodly, but yet loue their persons, as the Physitian hateth the disease, but loueth the person of his Patient. But the vngodly hate not onely the infirmities of the faithfull, but their persons, euen to the death, as the dung of the earth, and the off-scouring of all things: and therefore we must needes account it a wofull condition, full of greefe, anguish, and vexation of Spirit to liue among them. This life is as a continuall death.
Secondly, seeing this is the entertainment that we must looke for, and shall finde in the Vse 2 world to bee hated and harrowed by the vngodly, it standeth vs vpon to liue in vnity and to loue one another, as the children of the Father and the disciples of Christ. When enemies dayly increase and ioyne their forces together in a common band, & an vnited league it standeth all those vpon that are of the communion of Saints, that are come vnto Mount Sion, to the City of the liuing God,Heb. 12, [...].23. and to the assembly and congregation of the first borne, which are written in heauen, to vnite & combine themselues together as one man. The aduersaries of the Church are many, their power is mighty, their malice is vnsatiable against ye little flock of Christ: it is time therfore for vs to ioyn our selues against the common aduersary. Who can be ignorant how the popish crew associate themselues together, seeking to subuert the state, and to ouerthrow religion established among vs, being resolued by murdrous Masse-Priests, and set on fire of hel? Wee haue also many hollow-hearted hypocrites, damnable Atheists, filthy Libertines, & sundry loose liuers, yt can abide none to make any sincere profession of godlinesse. The poor sheepe and innocent Lambes of Christ amidst so many subtle Foxes and cruell Wolues, had neede loue one another, beeing hated of the world, and seeke the good one of another, being maligned of the wicked.
Heereunto Christ exhorteth in sundry places as Ioh. 13. A new commandement I giue vnto you, that ye loue one another, Iohn 13, 3 [...] 35, & 16, 12 1 [...], 13. 1 Iohn 3, 1 [...] as I haue loued you that ye also loue one another. By this shall all men know that ye are my disciples, if ye haue loue one to another. And in the 16. Chapter hee mooueth the Disciples to loue one another, seeing they are hated of the world as their Mayster was. This therefore is the comfort of a true Christian, that albeit he be hated of the vngodly, [Page 843] yet there is a true communion among the beleeuers of all gifts and graces granted vnto them, being ready to teach the ignorant, to gather home them that go astray, to binde vp the broken-hearted, to comfort the weake, to conuince the deceiued, to admonish the vnruly, to stirre vp them that are dull, & to encourage all in well-doing. And touching the bodies of our brethren, those that haue this worlds good, must shew themselues willing to help the poore, to feed ye hungry, to cloathe the naked, to raise vp the distressed, to visite the sicke, and to do good to all, but especially to them that are of the houshold of faith. Gal. 6, 10.
Lastly, seeing hatred lodgeth in the heart Vse 3 of a wicked man toward the faithfull, it is our duty to pray to God to be deliuered from vnreasonable and euill men, Seeing all haue not faith; [...]ess 3, 2, 3 and that liuing among them, wee may be established and kept blamelesse, and pure from euill, and may shine as lights in the midst of a crooked & naughty Nation, [...] 2, 15. holding foorth the word of life. This the Prophet Dauid declareth, Psalm. 35, 12, 13, 15, 16.17. Thus doth God weane vs from the loue and liking of this world, that we should looke and long after his kingdom, where is fulnes of ioy for euermore.
Verses 25, 26. And Israel tooke all those Citties: therefore Israel dwelled in all the Cities of the Amorites in Heshbon, and in all the Villages thereof. These Cities taken by the Israelites did sometimes belong to the Moabites, as appeareth, Iudg. 11. But Sihon had taken them from Veheb the former King of the Moabites. So thē in these words we haue the preuenting of an Obiection, [...] Num. [...]. 21. as Lyra well obserueth vpon this place, where it is saide, that Israel dwelt in Heshbon, & in the Villages thereof, which properly belonged to the Land of Moab, as part and parcell thereof, being now rent and torne in peeces as a body that had lost many limbes and members. Some man therefore might aske the question, how came the Israelites to possesse that Land, seeing they were expresly restrained and forbidden of God to fight against the Moabites, & they were tolde that they should haue no part nor portion of their Land giuen vnto them? Deut. 2, 9. Thou shalt not vexe Moab, neither prouoke them to battell, for I will not giue thee of their Land for a possession. To this Moses answereth, that albeit it could not be denied and gain-sayed, but that the Cities were in former time within the Borders and Territories of Moab, yet Sihon had taken them away by right of warre, and conquest of the sword: so that now they were alienated from the Moabites, and appropriated to the Amorites, who possessed them and dwelt in them. So then the Israelites offered no wrong to the Moabites, but recouered the places to their owne vse out of the hand of the Amorites. Neither did Moab lay any claime to them for many generations, as Iephtah declareth, Iudg. 11. And this is the right that Israel had to these Cities.
Thus we see what dealings passed betweene the Moabites and the Amorites, before Israel came to these places: both of them were idolaters, both wicked men, both grosly ignorant of the true worship of God, and desperate enemies to the true Church: one is ready to cut the throat of another, and killeth one another in battell. We learne from hence,Doctrine. God often punisheth one euill man by the hand of another as euil that God punisheth oftentimes one wicked man by the hand of another. He raiseth vp and armeth one of them to destroy another, to eate vp and consume another. This truth appeareth in many other places of holy Scripture. Chedor-laomer vsurping dominion ouer other Nations, made warre against them,Gen. 14, 5, 6.7, 8. and tooke away all the substance as a prey & booty out of Sodome and Gomorrha. God in his prouidence causeth one euill man to slay another. The Sodomites were exceeding sinners against the Lord. He raised vp an enemy, not much better then themselues for their destruction. The like we see in the example of the Midianites, Who sheathed their swords in their owne bowels. Iudg. 7, 20, 22 Indeed Gideon gaue his men at armes, that went with him to that seruice, Lampes, Trumpets, and Pitchers, and thus he marched against his enemies: they sounded their Trumpets, they brake their Pitchers, they lighted their Lampes, then the hoast of the Midianites fled, & euery mans sword was set against his neighbour, their own weapons were their owne bane, their owne men were their owne murtherers, and so they destroyed one another. This the Prophet Habbakkuk Hab. 1, 6. sheweth, when the Law was dissolued, Iustice oppressed, cruelty practised, and all wickednes was aduanced among them, the LORD would worke a wonder among them He wold raise vp the Chaldeans against them, a bitter and furious Nation to destroy them, a people worse then themselues. This is that which Esay the Prophet pointeth vnto, when he saith, Euery one shall eate the flesh of his owne arme, Manasseh Ephraim, and Ephraim Manasseh: and they both shall be against Iudah, Esay 9, 21. Likewise he prophesieth the destruction of Babylon by the Medes and Persians, chap. 13, 17. The destruction of the Egyptians by the Assyrians, chap. 19. Yea he would set the Egiptians against the Egiptians, so that euery one should fight against his brother, and euery one against his neighbour, City against City, and Kingdom against Kingdom.
The reasons of this order and manner of Gods working, are not hard to finde. For first, Reason 1 who shall limit him what meanes to vse, and what persons to imploy in his seruice? Dare any Subiect prescribe vnto his Prince whom he shall send? Or shall a seruant teach & appoint his master whom he shall entertaine to performe his busines? Or will any Magistrate & master take well such pride & presumption? Shall God then, the King of Kings, & the master ouer all men, be stinted and limited whom he shal vse? As none can appoint him what he shall do, or when he shall punish, or whom he [Page 844] shall correct: no more can we decree or determine the meanes and manner of his proceedings. He appointeth the times and seasons of punishing, he singleth out the persons to bee punished. For who hath knowne the minde of the Lord? Or who was his Counseller? Hee will finde out his enemies in their sinnes, and he will chuse out the instruments of his owne iudgements. He armeth many times men of euill hearts, and of vncleane hands to doe his works diligently, and to accomplish his waies feruently. When the Lord would smite the house of Ahab, and auenge the blood of his seruants the Prophets, Iehu is annointed King ouer Israel, & made the Rod of the Lord, who performed his word and will to the full, hee slew Iehoram, 2 King. 9, 7. & 10, 31. cast downe Iezabel, and slew the Priests of Baal: yet notwithstanding all his zeale which he pretended for the Lord, his heart was not vpright before him, neither regarded hee to walke in the Law of the Lord God of Israel, neither departed hee from the sinnes of Ieroboam which made Israel to sinne. As then the worke is the Lords, so is the workman: and as the iudgement is his, so is the instrument which hee chuseth and fitteth to effect the same, without the prescription & appointment of any other.
Reason 2 Againe, albeit they be wicked and vngodly men, infidels and idolaters that hee imploieth to finish his worke, & to bring his decree & determination to passe, yet he frameth their harts to serue his prouidence, as seemeth good in his heauenly wisedome. He hath the hearts of all men in his hand, euen of Kings, to turne them about to be instruments of his will. If then he can change the hearts of enemies, no maruaile if he vse them as his seruants. So he vseth the seruice of the diuels and euill spirits, and maketh them to do his will, and against their will▪ & further the saluation of his children, whō they purposed to bring to despaire and damnation, as appeareth in the History of Iobs Iob 1, and 2. tentations. Albeit they be not his faithfull seruants to do his wil cheerefully, yet they are his slaues to serue him by constraint and compulsion. This the Apostle Iohn declareth in the destruction of that great whore which is drunke with the blood of the Saints, with whom the Kings of the earth committed fornication; namely, that they gaue their power and authority to the Beast; but they shall hate the whore, make her desolate, eate her flesh, and burne her with fire: for God hath put in their hearts to fulfill his will, and to doe with one consent, for to giue their kingdome vnto the Beast, vntil the words of God be fulfilled. Reu. 17, 15, 16, 17. Nothing is done without the will of God. He holdeth in his hands the hearts and purposes of Princes, and great men vpon earth, and directeth them by a secret motion to worke what hee pleaseth, whether they know his will, or know it not, the whole action commeth of him, and from him. For howsoeuer it might seeme hard and harsh, that the Angel saith, it was GOD that put it into the harts of Kings to aduance the Papacy, which was the work of the diuell to seduce the world: yet after a sort the Lord also doth it, who as a iust Iudge for the wickednes of the world, and contempt of ye Gospel, letteth loose Satan, to deceiue in his heauy, yet righteous iudgement. So the Apostle teacheth, that God shall send strong delusions, that they shall beleeue lies, that will not imbrace and receiue the truth. 2 Thes. 2, 11.
The vses are to be thought vpon, and to be Vse 1 learned of vs. First, maruaile not if wicked mē many times prosper and preuaile. For if God vse them as his Rods, and enableth them to worke his will, albeit they do not feare God, nor purpose to serue him, nor ayme at his glory, yet they shall ouercome and haue the vpper hand, for God hath sent them, God hath armed them, God hath saide vnto them, goe and prosper. Let vs not therefore thinke when euill men preuaile, that all things are shufled & hudled together: let vs not doubt of Gods high prouidence ouer-ruling the world: let vs not make prosperity a note of the Church, as if it were alwaies here in flourishing estate, multiplying in wealth, abound [...]ng in friends, glorious in victories, flowing in honours, increasing in multitudes, and excelling in outward priuiledges, for God many times raiseth vp the heads of euill men to bring mighty things to passe. This the Prophet Ezekiel declareth, chap. 29, 18, 19, 20. Sonne of Man, Nebuchadnezzar King of Babel, caused his army to serue a great seruice against Tyrus: euery head was made bald, and euery shoulder was made bare: yet had he no wages, nor yet his army for Tyrus, for the seruice that he serued against it: therefore thus saith the Lord God: Behold, I will giue the Land of Egipt to the King of Babel, and he shall take her multitude, and spoile her spoile, and take her prey, and it shall bee the wages of his army: I haue giuen him the Land of Egipt for his labour that he serued against it: because they wrought for me, saith the Lord God. Where the Prophet sheweth, that Nebuchadnezzar had serued Gods prouidence in the siedge and sacking of Tyrus; and therfore he had another kingdome giuen him for it, and blessed with victory ouer other enemies. This is the reason why euill men are set vp, and haue a reward of temporall blessings, because they are Gods souldiers, and are vnder his pay, who suffereth them not to goe and depart without their wages. Thus all earthly things fall out alike to all, & there is the same outward condition belonging to all, To the iust and vniust, to the pure and to the polluted. Eccles, 9, 2.
Secondly, let vs from hence know assuredly, there are no waies to withstand his wrath, Vse 2 no policy to preuent his iudgments, no force that can resist his purposes. We see how many meanes he hath to bring forth his decrees: he can make the vngodly serue him, whensoeuer he will command them. True it is Gods children guided by his Spirit, and framed to the [Page 845] obedience of his will, will alwayes be seruiceable to him with cheerefulnes of heart and willingnes of minde. If he command his aduersaries any worke, they must obey him, albeit against their wils: hee enforceth them as slaues to do his will. Whatsoeuer their purposes be, God disposeth them to bring his own decrees to passe. What man then can promise to himselfe rest and peace, or thinke to winde himselfe from the hand of God, or escape the sentence gone out against him, or stand against God comming out to take vengeance vpon him? Seeing he hath so many seruants in readinesse set in battell aray to performe his purposes, and can single out what instruments he listeth, albeit as euill as themselues. This the Prophets teach euery where, to the terror of al Gods enemies. Consider that Ieremy is bold, and saith to Zedekiah King of Iudah, Deceiue not your selues, saying; The Chaldeans shall surely depart from vs, [...]. 37, 9, 10. for they shall not depart: for though ye had smitten the whole hoast of the Chaldeans that fight against you, and there remained but wounded men among them, yet should euery man rise vp in his Tent and burne this City with fire. The destruction of the vngodly hangeth not vpon the power and pleasure of men, nor on the might and multitude of Souldiers, but on the iudgment of God, who giueth strength to the weake, and courage to the coward, and might to the maimed man, to root out and to destroy. This should greatly humble and terrifie the wicked man, that promiseth safety & security to himselfe, who notwithstanding lyeth open euery way to the wrath and indignation of God.
Lastly, let the people of God comfort thē selues, Vse 3 though they be ouer-burdened and ouer-mastered by them. A time will come, and loe, it tarrieth not, when those wicked men that oppresse and vexe the Church▪ shall bee rooted out. The Lord of hoasts hath men and Angels, and all creatures to worke out their destruction: he can whistle for other enemies, as euill as themselues to come against them, to conquer and ouercome them. Be not therefore daunted to see them rule and reigne: Fret not thy selfe because of the euill men, neither be enuious for the euill doers, [...]. 37, 1, 2, 3 [...]6. for they shall soone be cut downe like grasse, and shall wither as the greene Hearb. Trust in the Lord and do good, dwell in the Land, and thou shalt be fed assuredly. I haue seene the wicked, strong and spreading himselfe like a greene Bay-tree, yet he passed away, and loe he was gone, and I sought him, but he could not be found. Let vs therefore no whit bee troubled to see the enemies of God and of the godly exalted and lifted vp; they are set in slippery places, they are suddenly destroyed and horribly consumed as a dreame when one awaketh: For God sendeth an euill spirit among them, as hee did betweene Abimelech and the men of Shichem, to bee reuenged of the cruelty which they had shewed toward the 70. sonnes of Ierubbaal. Iudg. 9, 23, 24. We see this in the deliuery of the Church out of Babylon; God stirred vp the Medes & Persians, as great idolaters, as proud and prophane persons as themselues, and by Cyrus deliuered them, whom long before he had designed and deputed to that worke. This the Prophet Esay sheweth, chap. 21, 2, 10. So the [...] albeit ye Church were as it were thressed with a Flaile, and a Cartwheele turned vpon their backes, albeit their loynes were filled with sorrow, yet shall their enemies come to ruine and destruction, Babel is fallen, it is fallen, and all the Images of her Gods hath hee broken to the ground. Esay 21, 9. Howsoeuer therefore the estate of the Church in Babylon seemed desperate, and past al hope of recouering her former glory, yet we see God wanted not waies and meanes to free his chosen people, and set them at liberty, he raised the Medes and Persians to leade them by the hand out of ye hand of their oppressors. His hand is not now shortened, his power is not now weakened, he can deale thus with all his enemies, & the enemies of his Church. If he blow vpon them with the blast of his mouth, they passe away suddenly, as the chaffe is scattered before the winde. An example heereof is recorded in the holy History, 2 Chron. 20, 23. when a great multitude of the Moabites, Ammonites, and Amorites, assembled themselues to fight against Iehoshaphat, after he had set himselfe to seeke ye Lord, proclaiming a fast throughout all Iudah, asking counsell of the Lord, and praying to him in the zeale of his spirit, the enemies slew one another with the sword. Thus doth God turn the edge of the sword drawne against the Church, vpon themselues, & rescueth his people when there is none to helpe. We haue had experience of Gods protection of his church, our eyes haue seene, and our eares haue heard how one hath butchered and murthered another, whereby God hath giuen a time of rest and breathing vnto his seruants. Hee is the same without changing, with him is no variablenes, neither shadow of turning; if we turne to him with all our hearts, he will turne to vs, and not suffer the rod of the wicked alwaies to rest on the lot of the righteous, lest they should put forth their hand to wickednes.
Therefore Israel dwelled in all the Cities of the Amorites in Heshbon, and in all the Villages therof. We haue heard of the murthers & slaughters that were betweene the Moabites & the Amorites, in the which, howsoeuer one sought to defend himselfe, the other preuailed by vsurpation (as might sometimes ouer-cometh right:) yet the purpose of God, who ouer-swayeth all actions of men, and draweth good out of euill, was to giue rest to his people, and to make them inherite and inhabite the Cities and Villages which the Amorites had wrongfully gotten.Doctrine. Gods childrē are oftentimes brought into the inhe [...]itāce of the vnfaithfull. Hereby we learne for our instruction, that God oftentimes bringeth the godly and faithfull that please him, to inherite the Lands and possessions of the wicked and vngodly. Howsoeuer the beleeuers that [Page 846] feare God, are many times thrust out of house and home, and haue their lawfull possessions taken from them, as we see in Naboths Vineyard,2 King. 21, 15. Gen. 21, 25. and in Abrahams Well: yet sometimes God returneth in mercy to the faithfull, and maketh the substance and inheritance of the vnfaithfull, to descend vnto them. This is confirmed in the Booke of Exodus, at the departure of Israel out of the Land of Egypt, at which time GOD recompenced the sore labours and heauy trauels of his people, imposed vpon them by cruell taske-masters, For they asked of the Egiptians Iewels of siluer, and Ingots of gold, and change of rayment; then the Lord gaue them fauour in the sight of the Egiptians, so that they granted their requests, inriched the Israelites, and spoiled themselues. Exod. 12, 35, 36. This goodnesse of God the Prophet with praise acknowledgeth toward his people, saying; He cast out the Heathen before them, & caused them to fall to the lot of his inheritance, &c. Psal. 78, 55. This verifieth the saying of the wise man, Prou. 28, 8. He that encreaseth his riches by vsury and interest, gathereth them for him that will be mercifull to the poore. And in another place,Prou 13.22. The good man shall giue inheritance to his childrens children, and the riches of the sinner is laid vp for the iust. In like manner Iob describing the condition of the vngodly, fheweth, that though he should heape vp siluer as the dust, Iob 27.16, 17. and prepare raiment as the clay; hee may prepare it, but the iust shall put it on, and the innocent shall diuide the siluer. Thus God taketh away the things of this life from such as vse thē wickedly, and bestoweth them vpon such as will imploy them lawfully.
Reason 1 The Reasons remaine to be considered to strengthen this truth, and to make it appeare to the conscientes of all of vs, to be a necessary and apparant truth. First of all, the mercy of God, toward such as are sealed vp to be his seruants, is without end; there is no brim nor bottome of it. If then his mercy surmount our thoughts he will let passe no part of his kindnes toward them that do feare him. Thus the Prophet reasoneth, Psal. 136, 21, 22. Where, vpon these examples of Gods great kindnes toward Israel, in ouerthrowing Sihon King of the Amorites, and Og the King of Bashan, hee saith, He gaue their Land for an heritage, for his mercy endureth for euer: euen an heritage vnto Israel his seruant, for his mercy endureth for euer, Whensoeuer therefore wee see this come to passe, we must acknowledge the cause of it to be in God, who ceasseth not to bee good to those that be his.
Reason 2 Againe, God maketh knowne his power among his people, to teach them to depend vpon him, to shew vnto them that they serue not a weake and impotent God, & to instruct them to walke in the obedience of his waies. This the Prophet pointeth out, Psalm. 44, 2, 3, and 111, 6, & 105, 44, 45.
Vse 1 The vses follow. First, this truth teacheth, who is the soueraigne disposer of all things in heauen and earth; namely, God. He ordereth kingdomes, and disposeth Countries, he giueth and taketh away, hee encreaseth and diminisheth, he maketh rich, and maketh poore. It is not our owne strength or pollicy; it is not our owne care or labour, it is the bountifulnes and blessing of God, that is all in all. We haue heere beneath vpon the earth, Owners and Land-lords, we haue such as account themselues possessours of houses and lands: but we must know that wee are all Tenants at will, we enioy nothing by Lease or Indenture for terme of yeares, but hold the tenure of the Lands and liuings at the will and pleasure of the great and high Land-lord of all the world. This is the confession of Hannah in her song of thanksgiuing, 1 Sam. 2, 7, 8. The Lord maketh poore, and maketh rich, bringeth low, and exalteth: he raiseth vp the poore out of the dust, and lifteth vp the begger from the dunghill, to set them among Princes: and to make them inherite the seat of glory, for the Pillars of the earth are the Lords, and he hath set the world vpon them. Whatsoeuer therefore we haue, let vs acknowledge therein, not our owne desarts or merites, but the goodnes of God toward vs, filling vs with good things to serue him.
Secondly, let vs from hence confesse, that Vse 2 all the carke and care of man with his best endeuours, cannot alwaies attaine to the benefit and fruite of his trauell, but he prouideth that which another enioyeth. This the Prophet Haggai testifieth, chap 1, 6.9. Yee haue sowne much, and bring in little; ye eate but ye haue not enough; ye drinke but ye are not filled; ye cloathe you, but ye are not warme, &c. According to that which our Sauiour addeth, Math. 6, 27. Which of you by taking care, is able to adde one cubite vnto his stature? This the wise man teacheth in the Prouerbs. chap, 12, 27. The deceitfull man roasteth not that he tooke in hunting: but the riches of the diligent man are precious. Wherfore it standeth vs vpon, not to be immoderately pensiue, and distrustfully carefull for the profits and commodities of this life, nor trust in the labours of our owne hands, but pray to God to send vs his blessing, & to poure down the riches of his grace vpon vs, as the showre vpon the herbes, and as the great raine vpon the grasse. It is not our owne worke that can giue vs wealth, or our owne labour can make vs rich. Except the Lord builde the house they labour in vaine that build it: except the LORD watch the City, the keeper watcheth in vaine: it is vaine for you to rise early, and to lie downe late, and eate the bread of sorrow, but he wil surely giue rest to hi [...] beloued. So thē we must confesse, that nothing in house or City, nothing in Church or Common-wealth can be enterprized & finished aright, except God be the directer and guider of it. To the end therefore ye blessings of God may euer concur with our lawfull labors, let vs sanctifie thē with prayer, & craue of God his special fauour to blesse the works of our hands to his glory and our comfort.
Vse 3 Thirdly, seeing wicked men after all their paines and labours doe lay vp in store for the faithfull, both the one and rhe other sort must lay this vnto their hearts. Let the vngodly lament and howle their folly, and not trust in their owne strength. It is a great greefe for a naturall and carnall man to depart from his substance and treasure, vpon which hee hath set his heart; but this doubleth his griefe, and increaseth his sorrow, to see such as hee holdeth his enemies, to enter vpon them, & quietly to enioy them. What can more humble them, then to take from them the comfort wherein they rested, and the staffe whereon they leaned, and the confidence wherein they trusted, so bereauing them of the fruit of their hands, which was the ioy of their hearts, the hope of their liues, and the key of all their comfort. This vse is directly concluded by the Prophet Ieremy, chap. 42, 3. Behold the dayes come, saith the Lord, that I wil cause a noise of war to be heard in Rabbah of the Amonites, and it shall be a desolate heape, and her daughters shall be burnt with fire, then shall Israel possesse those that possessed him, saith the Lord. Howle, O Heshbon, for Ai is wasted: cry ye daughters of Rabbah, gird you with sackcloath, mourne & turn too and fro by the hedges, &c. Wherefore let vs not put our affiance and confidence in these earthly, [...]n 6, 17. [...] 23, 5. transitory, and vncertaine things, which take their wings as an Eagle, and flie into the heauen. On the other side, this shold comfort the faithful in the vprightnesse of their harts, and teach all persons to labour to bee truely godly and religious. For this is the fruite and aduantage that righteousnesse bringeth with it, it causeth a mans owne goods to bee stable and continue in his family, and draweth vnto it the riches of others by the free gift of God. Thus we see, Deut. 28, 30, 31. that whereas in the law it is denounced as a curse, that a man should builde an house, and another should dwell in it: plant a vineyard, and yet shal not eate the fruite: haue his Oxe slaine before his eyes, and not eate thereof: it sheweth the wofull condition of the vngodly, that he shal not reape the fruite of his labours, nor attaine to the end he expecteth. Contrarywise, the godly are comforted, and haue their bowelles refreshed, forasmuch as they learne by this dealing of God, that the wicked man is so farre from leauing his goods to his posteritie, that they are oftentimes stripped from him, & put vpon the righteous, who by the prouidence of God is made heyre against his wil. Wherefore, if wee desire to leaue our posterities in good estate, wee can no way better prouide for them, secure their persons, and settle their estates to continue, then if wee leade a godly life, and keep a good conscience toward God and men.
Vse 4 Lastly, this Doctrine declaring how God translateth the substance and possession of the vngodly to the godly, ministreth matter vnto them to praise the Lord, who is the giuer of euery good giuing, and of euery perfect gif [...]. This the Prophet teacheth Israel to acknowledge, Psal. 44, 3. & 105, 2, 3, 44, 45. & 136, 1, 21. that they inherited not the Land of Promise by dint of the sword, by the strength of their arme, by the multitude of their men, but confesse the power of Gods right hand, the light of his countenance, and the comfort of his fauour. Heereupon he stirreth vp the people to praise him, to call vpon his name, and to declare his workes to their posterity, Sing vnto him, sing praise vnto him, and talke of all his wondrous workes, reioyce in his holy name, and let the heart of them that seeke the Lord, reioyce. We are vnworthy of these exceeding mercies, not onely to finde the comfort of our own labors, but to inherit the possessions of others, if wee do not endeuour to stirre vp our hearts, and al yt is within vs to praise his holy name. Therefore Moses putteth the people of Israel in remembrance of this duty of thanksgiuing whē they should come vnto the land of Canaan, to Cities and houses builded by their enemies, they should take heede they forgate not that good God that should bring them thither. This sacrifice was offered willingly and ioyfully by the Israelites,Ester 8, 7. when they sawe their desire vpon their enemies, and their goods giuen to the members of the Church: they reioyced and were glad, ioy and gladnesse arose among them.
[Verse 27. Wherefore they that speake in Prouerbes.] Heere is mention of a peece of Poetry, and an ancient song made by some skilful Poet, as Moses or some other among the people of God, containing Sihons inuading of the Moabites, his possessing their Cities, with the cause, to wit, their idolatry, and the Israelites recouering and regaining them out of his hand to their proper vse. This Poem was made in verse, both for the better remēbrance of the singers, and for the more effectuall setting downe of these victors, to moue attention, admiration, and other affections.Doctrine. Poetry is ancient & commendable. Wee learn from this practise of the people of God, that Poetry is ancient in the Church of God, and commendable among the godly. The setting forth of the workes of God, not onely truly, soundly, and simply, in a plaine forme & frame of words, but strictly, poetically, artificially, is worthy of praise and commendation. This appeareth by the manifolde practise of the Patriarkes, Prophets, Prophetesses, and other holy men and women in the old & new Testament. See the examples of Moses singing the praises of God after their deliuerance out of Egypt, after the ouerthrow of Pharaoh, and after their passage ouer the red sea; he footed it not in a low, but in a lofty stile praising God in verses, not in prose,Exod. 15, 1. for the greater efficacy of the matter, and the better expressing of their affections. The like we might say of his sweet song sung not long before his death, Deut. 31, 19, 22. & 32, 1, 2, &c.Cygnea cantio. which he [Page 848] taught the children of Israel,Iudges 5, 1. thus did Deborah and Barak. And thus did Dauid make an Epitaph in verse vpon the death of Saul and Ionathan, after they were slaine by the Philistims, not penned after the plaine and vulgar manner, but with many rhetoricall flourishes of Tropes and figures according to the nature of the verse, and the substance of the matter.
Reason 1 The Reasons hereof are easie to be conceyued, to auouch the lawfulnesse & praise-worthinesse of this Art. For first, euery Art and knowledge is of God. Euery good giuing and euery perfect gift (saith the Apostle Iames) is from aboue, and commeth downe from the Father of Lights. Euery Mechanical trade and handy-craft is the gift of God: there is no excelling in any of them but by his special gift, who is the God of knowledge: which maketh a difference, not onely between man & beast, but betweene man and man. Such as found out curious workes in Gold, Siluer, & Brasse, in grauing of stones, in caruing of wood, in making any Needle-worke about the Tabernacle, Were filled with the spirit of God, in wisedome, Exod. 31.3. & 35, 30. in knowledge, and vnderstanding. As it is God that frameth the hand to such inuentions, so it is he that guideth the pen, & giueth the tongue of the learned, to speake or write after an excellent manner. The Heathen men were wont to say, That Poets were inspired of God to go beyond the reach of the vulgar sort. So then, this gift being more then ordinary, must needs in a peculiar and speciall sort be from God.
Reason 2 Secondly, sundry parts and bookes of holy Scripture are penned poetically, and those of excellent & worthy note; albeit we know not the kinds and measures of them (howsoeuer sundry haue laboured to finde out the seueral numbers and natures of them) inasmuch as euery Language hath his peculiar frame & fashion, yet not onely some certaine parts and parcels, but sundry whole bookes, as hath bin said, were Poetically penned, and in that respect may be fitly called Poeticall Bookes. Of this kinde and nature, are the booke of Iob, the Psalmes of Dauid, the Prouerbes of Salomon, the booke of the Preacher, and the Song of songs: all which seeme to be contained & comprehended by our Sauiour Christ, vnder the title of the Psalmes, when he diuideth the whole Scripture into the Law, the Prophets, and the Psalms, as Luke 24, 14. Besides, when any thing of greatest note, worthy of greatest remembrance and commendation was to bee set downe in the Scriptures, the Prophets did choose to speake in this artificial composition of words & sentences to giue a greater grace, and adde greater glory vnto the same, as appeareth in sundry places of the Law and Prophets.
Vse 1 The vses of this truth, direct vs to sundry profitable meditations, and weighty considerations. For first, it teacheth vs in part the maiesty and authority of the Scriptures. They are not certain rugged and ragged writings to be contemned for their rudenesse and simplicity, and to be condemned for their basenesse and homelinesse, as the Atheists and others, that boast and brag of their fine wits, are not ashamed to giue out; but Bookes full of holy excellency, and wonderfull statelinesse; not only working grace in the hearts of the hearers, but carrying a grace to the eares of the hearers. Bookes filled with true eloquence, and more able to perswade, then all the enticing words of humane wisedome. Therefore, the Lord to deliuer his word from disgrace & reproach, doth sometimes flye aloft with a maiesticall grauity, and stately port, able to astonish the outward senses, & sufficient to draw the whole man into admiration; and thereby sheweth what he could doe in the rest of the holy Scriptures, if it had pleased him. Let a man reade with singlenesse of heart, and with the eye of iudgement the 104. Psalme, 1, 2, 3, 4, 5. verses, describing the Maiestie of God: or Ecclesiastes 12. verses 1, 2, 3, 4, 5, &c. describing the approaching of olde age: or the first chap. of Esay, vers. 1, 2, 3, 4, 5, &c. describing the vnthankfulnesse of the people; and hauing diligently read, and aduisedly perused them, let him tell me whether hee do not despise in comparison of them, not onely the descriptions of Homer and Virgil, but the Orations of Tully and Demosthenes, as froth and scum, hauing onely the empty shadow of the true and right eloquence.
So the Apostle Paul beeing charged to bee rude in speaking, doth not confesse any want in his stile, or craue pardon for any fault, but doth iustify his maner of writing, & purposely auoideth the wisedom of mans eloquence. He opposeth his plainnesse to the set and curious speech of the false Apostles, who came in gay appearance, and hunted after fine phrases, and shew of words, as if they had had all the strength of truth that might be on their side: yet notwithstanding, in this plaine style the Apostle sheweth himselfe most mightie, and most eloquent, garnishing his words, and adorning his sentences with all the figures that Art can affoord, so farre as serued to moue affections, and to touch the conscience. For the power of the Scriptures inspired by God, stā deth in the inward force and vertue, working vpon the soule, piercing the heart, casting downe the imaginations that lift vppe themselues against the truth, conuerting the whole man, and entering through to the diuiding of the soule and spirit, of the ioynts & marrow,Heb. 4, 12. yea discerning the thoughts and intents of the heart. The Apostles of Christ, subdued the whole world, not with fire and sword, not with carnall and bodily weapons, but by the plaine preaching of Christ crucified, as Paul himselfe confesseth, 1 Cor. 2, 2. He regarded to know nothing among them, but Christ Iesus, and him crucified. And in 1 Cor. 2, 3, 4. I was among you in weaknesse and in feare, and in much trouble: [Page 849] neither stood my word and my preaching in the enticing speech of mans wisedome, but in plaine euidence of the Spirit and of power, that your Fayth should not be in the wisedome of men, but in the power of God. Seeing therefore it hath pleased God to giue vs a taste, and to leaue as it were the prints and footsteppes of all learning and Arts in the world, insomuch that no forme of reasoning, no ornament of speaking, no gifte of perswading is read in any prophane author but the same is found in the Scripture, as in a plentifull store-house: yea, with farre greater grace and excellency then any where else; let vs acknowledge the maiesty of the word, and reuerently esteeme of it aboue all other Writings.
Secondly, seeing Poetry is a good gift, to Vse 2 be reuerenced and receiued for the antiquitie and worthinesse, it serueth to reprooue those that abuse this gift, to the reproch of the Art it selfe, and to the dishonor of the giuer. And howsoeuer many among the Heathen excelled in this kinde, and haue lighted a candle to others, yet was this Art no where more disgraced and disgraded from the former glorie, and ancient estimation thereof, then amongst themselues. For, whereas Poetry at the first was vsed to expresse some memorable accident, and record some great worke to posterity, that it might bee better remembred and regarded: they turned these vses into wrong ends, & changed the truth into horrible lies. For, [...]e the works Homer, Vir [...] O [...]d, & o [...]ers. what are all the Poems of the Infidels & vnbeleeuing Gentiles, but a detestable mingling of histories with Fables, of trueth with lies, of deedes done with their owne dreames and inuentions? And whereas of olde time, there was no difference between a plaine story and an artificiall Poem, but in the manner of penning and enditing: the one being easie and euident, the other curious and cunning, more exquisite and laboured: they haue set the one against the other, and opposed them as contraries; [...] f [...]mil. epi. [...]. & lib. 1. Orator. [...]t. de Art. [...]. charging an historie to speake the truth, all the trueth, and nothing but the truth, but discharging a Poeme of this burthen. They require the foundation to be some deed done indeed, and then build vpon it Fables and falshood: so that the plaine song being a truth, the descant shall be a lye. Neither hath this Noble Science beene abused onely among the Gentiles, but the remnants of it haue crept into the Schooles, and defiled the pens of many Christians. We must feek to restore its ancient honor, and being a graue matrone, wee must pull from her the Ornaments and deckings that do not become her. Therefore, let not yong men addicted to this Art, abuse this gift, but vse it to the praise of God and to the publishing of his works. Let them in their Poems shew themselues Christians, and manifest themselues to differ from the vnbeleeuing Gentiles that know not God. Let all songs and Sonets of loue, or rather Lusts, all scurrilous iests and Satyricall Pamphlets, be banished from vs; which are not the fault [...] of Art, but of the Artist: not of Poetry, but of the Poet: not of the matter, but of the man. Let al inuocation of strange gods, and heathenish inducing of many gods, be odious to our eares, speeches vsuall among many, but not seasoned with salt as they ought to be. Wee haue liberty enough to follow the verse without wandering into such licentiousnes; wherunto the Apostle directeth vs, Ephes. 4, 29. Let no corrupt communication proceed out of your mouths, but that which is good to the vse of edifying, that it may minister grace vnto the hearers.
Lastly, seeing the Art of Poetry is lawfull Vse 3 and lawdable, let vs praise God and sing to him in spirituall songs penned by the Prophets, and endited by the Spirit of GOD, for the instruction and direction of the Church, not onely in the booke of Psalmes, but in other places of the Scripture. And surely, it were a worthy and profitable labour, tending to the aduancing of the glory of God, & seruing for the comfort of the Church, if all the songs of prayer and praises which are found in the Law and the Prophets, were turned and tuned for the ordinary vse of our assemblyes, and ioyned to the booke of Psalmes, as the song of Moses, of Miriam, of Deborah, of Esay, of Hezekiah, of Habakkuk, of the Canticles and Lamentations, together with some others in other places to bee found; that wee might haue plentifull matter, and perfect direction, to lift vp our hearts and voices vnto God vpon all occasions that shall be offered vnto vs. Hereunto commeth the exhortation of the Apostle Paul, Col. 3, 16. Let the word of God dwell in you plentifully in all wisedome, teaching and admonishing your owne selues in Psalmes & Hymns, and spirituall songs, singing with a grace in your harts to the Lord. This duty of singing Psalmes is not proper to the Church and the publicke assemblies of the Church, but an exercise of our Religion to be vsed publikely & priuately, whether we would giue thankes for some deliuerance, or craue forgiuenesse of sinnes, or desire restoring of health, or craue the graces of Gods Spirit, which wee want. True it is, there are many abuses of this part of Gods seruice (as also in the rest) yea euen in singing ye Psalms of Dauid, 1 Cor. 14, 15, 26. as vsing of an vnknowne tongue without vnderstanding, the spending of too much time, shutting out thereby the preaching of the word, and hindering other exercises of our Religion: as we see it vsuall in the Church of Rome, where the chanting of their Mattins and Masses hath iustled out the publishing of the Doctrine of the Gospel, making the deed done, to be meritorious, auaileable for the forgiuenesse of sinnes, singing many sinfull and superstitious things touching the intercession of Saints and such trumpery, bringing in their broken Musicke, that nothing can be vnderstoode any more, thē if it were in a strange tongue, & an vnknown language; whereas al things should [Page 850] be done to edifying in the Church of God.
Notwithstanding all these abuses, we must maintaine the right and holy vse of singing in the Church, and in our houses, which is an exercise excellent in it selfe, acceptable to God, profitable to our selues, and those that heare vs. The Apostle exhorteth the Ephesians, Not to be drunke with wine, wherein is excesse, but to be filled with the Spirit, spe [...]king vnto themselues in Psalmes and Hymnes, and spirituall songs, making melodie to the Lord in their hearts. Ephe. 5, 18, 19. Likewise the Apostle Iames, chap. 5, 13. Is any among you afflicted? Let him pray. Is any merry let him sing Psalmes. This was the practise of Paul and Silas, while they were in prison, They praied at midnight, and sing Psalmes vnto God. Acts 16, 25. Let vs follow these examples of godly men, and take vp this exercise better then we haue done, beeing a notable gift of God: which duty, albeit commanded by precept, and commended by example, is greatly decayed in all places, and among all estates of men; in stead whereof, prophane songs and beastly Ballads are come in places, filling and defiling all shops, houses, and meetings, iustling out the other, to the decay of Religion, to the disgrace of the Psalmes, to the corrupting of youth, to the contempt of the word, and to the dishonour of God.
[They that spake in Prouerbs, say: Come to Heshbon, let the City of Sihon be built and repaired, &c.] The end of this Song, made of the people of GOD, was to keepe a perpetuall memory of the victories that God gaue to the Israelites, and to teach the posterity to come, how they came to be owners and possessours of these Citiss. We learne from hence, That it is the duty of the faithfull to remember and publish the works of God,Doctrine. It is our duty to remember & publish the great works of God. whereof we are partakers or witnesses. Whensoeuer GOD sheweth any of his works of mercy or iudgement, toward our selues or others, toward soule or body, we must not hide them and bury them in forgetfulnesse, but spread them abroad, and make them knowne to others. This appeareth in sundry places of the word of God. The Prophet teacheth this duty, Psalm. 105, 1, 2. Praise the Lord, & call vpon his Name, declare his workes among the people: Sing vnto him, sing praise vnto him, and talke of all his wondrous works. And Psal. 107, 8. Let them confesse before the Lord his louing kindnesse, and his wonderfull works among the sonnes of men. So likewise Psalm. 111, 2, 3. The works of the Lord are great and ought to be sought of all them that loue them: his worke is glorious and beautifull, and his righteousnesse endureth for euer. So Psal. 66, 16, 5, he prouoketh all men to heare what God hath done for him, Come and hearken, all ye that feare God, and I will tell you what he hath done to my soule: and in the same Psalme he reproueth the dulnesse of men, that are cold in the consideration of the works of God, Come and behold the works of God, he is terrible in his doing toward the sonnes of men. When the Shepheards had found the word of the Angel true, and seene the Babe laide in the Cratch,Luke 2, 1 [...]. They published abroad the thing that was told them of that childe, to the great wondring of all those that heard it. And when the man, out of whom a legion of diuels was departed, besought Christ that he might tarry with him: Iesus sent him away, saying; Returne into thine owne house, and shew what great things God hath done to thee; so hee went his way, and preached throughout all the Citty, what great things Iesus had done vnto him. When Paul and Barnabas returned to Antioch, from whence they had beene commended to the grace of God, to the worke which they had fulfilled, hauing gathered together the Church, They rehearsed all the things that God had done by them, and how he had opened the doore of faith vnto the Gentiles. Acts 14, 27. The practise of this duty, Christ commanded to the man that he had dispossessed, Mark. 5, 19, 20. Goe thy way home to thy friends, & shew thē what great things the Lord hath done vnto thee, & how he hath had compassion on thee: so he departed, and began to publish in Decapolis, what great things Iesus had done vnto him, and al men did maruaile. All which precepts and examples teach vs, that it is not enough to haue receiued Gods benefits, and to be mindfull of them our selues, but also we are bound to make others according to our places to profite thereby, and to praise God for them, agreeable to the words of Peter and Iohn to the councell, Wee cannot but speak the things which we haue seene & heard. Acts 4, 20.
The Reasons of this Doctrine are diuers, Reason 1 whether we consider God, or our selues, or the faithfull with whom we liue. First, in respect of God, inasmuch as it standeth vs all vpō, to set forth his glory, with al our strength and might. This is the chiefe and principall end, that we must ayme at in all our waies, to seeke to gaine glory to his great Name, according to that generall precept of the Apostle, Whether ye eate, or drinke, or whatsoeuer ye doe, do all to the glory of God. So when God doth make knowne to vs the workes of his owne right hand, this must be one motiue to stirre vs vp to spread them abroad, that thereby his Name may be glorified, and his sauing health published among all Nations,Acts 11, 1 [...]. as we see the practise in the Apostles.
Secondly, in respect of our selues. For this is a notable signe and token of a true and liuely faith, that we beleeue the works of God, and lay them vp deeply in our hearts, when we hide them not vnder a bushell, nor couer them in the ashes, but lift vp our voice, as a Trumpet, to declare to others what our selues haue learned. This the Prophet testifieth in his owne practise, I will walke before the Lord in the Land of the liuing, I beleeued, and therefore did I speake. Psalm. 116, verses 9, 10. This is not peculiar to the Prophet onely, to testifie his faith by the words of his mouth, but is made [Page 851] generall and common to others by the Apostle, [...]. 4, 13. Because we haue the same spirit of Faith, according as it is written, I beleeued and therefore I haue spoken: we also beleeue, and therefore speak. Such as do not beleeue the words and workes of God, can neuer be fit instruments to giue notice of them to others: but such as doe in heart beleeue them, cannot but with ye tongue confesse them, thereby to assure their owne hearts, and to confirme their owne faith more and more.
Reason 3 Thirdly, we must haue respect to others. For as Christ speaketh to Peter, when thou art conuerted strengthen thy brethren: so when we beleeue the workes of God, wee must labour to bring all other to a sound faith and right iudgement. It is our duty to hunger and thirst after the saluation of others: and being called to the profession, we must toll the bell to others. There is no man that hath bene truly acquainted with the workes of God, and hath in conscience bene conuinced of the vndoubted truth thereof, but ought to bee as a publike Cryer, and as the Lordes Herald to blaze them and publish them abroad for the good of others. This is the reason that mooued the Prophet Dauid to make such often & so many protestations, [...]. 1 & 71, to speak of al his wondrous workes, to tell his maruellous workes, to publish the praises of the Lord & his great power.
This is the reason that Peter immediately after his deliuerance out of prison came vnto Mary, where many were gathered together in praier to intreat the Lord for the enlarging of his liberty, saying vnto them, Go shew these things vnto Iames, and the rest of the Bretheren. Acts 12, [...]7. So then, whether we do consider that it is required of vs to seeke the glorie of God, to testify the assurance of our Faith, or to win our brethren; wee must acknowledge that it is a spe [...]iall duty laide vpon vs to publish the workes of God, whereof any of vs be witnesses, of the truth whereof we are conuinced. Indeed Christ charged the Leaper not to publish and spread abroad the miraculous worke of his cle [...]nsing: but this was to correct the peruerse iudgement of the people, who regarded more to see his miracles, then to heare his doctrine, and that hee might haue the greater liberty to teach from the persecutions of the Pharisies. Mar. 1, 45.
Vse 1 Now let vs proceed to the vses of this Doctrine. First, it teacheth that we must not slander and discredite any of his workes, but say with the sorcerers, This is the finger of GOD, Exod. 8, 19. When the Pharisies heard that Christ cast out the diuels by the power of his deity, they backe-bited and blasphemed the workes of God maliciously, saying, This man casteth out diuels no otherwise but thorough Belzebub the Prince of diuels. Matth. 12, 24. & 28, 12, 13. So the watchmen set to keepe the sepulcher of Christ sure, shewed vnto the high Priests all the things that were done; who tooke wicked counsell, and gaue large mony vnto the soldiers to spred abroad that his disciples came by night, & stole him away while they slept. Likewise, when the holye Ghost fell vpon the Apostles, that they beganne to speake with other tongues, as the Spirit gaue them vtterance, they mocked and slandered the worke of God, saying, These are full of new wine, Acts 2, 13. so that Peter iustified as well the Apostles of Christ, as the miracle of God. In like maner are we to do in like cases: when an euill name is brought vpon the workes of Gods election or reprobation, vpon ye workes of his prouidence, and protection of his people, we must stand forth to giue glory to God and to stop the mouth of iniquity when it is opened against heauen. For if a man bee commanded to open his mouth in the cause of the dumbe, much more in the cause of God. It is one kinde of taking the name of God in vain, to hold our peace when any reason & dispute against Gods workes. If wee deny him any way before men, Christ Iesus will deny vs before his Father.Prou. 31, 8. We must therefore open our mouths in defence of God and his workes, & put the obstinate gainsaiers to silence, & wipe away the slanderous reports raised of them, lest others receiue hurt thereby, and to the end God may haue the glory and praise of his owne worke. And albeit we doe not alwayes conceiue the right cause and reason of them, let vs not deride but admire them with the Apostle, Rom. 11, 33. O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements, and his wayes past finding out? If a man should take vpon him to iudge those that are out of his libertie, and ouer whom he hath no authority, and to pronounce sentence vpon their doings, would a worldly man thinke wel of this presumption? But it is lesse wisedome, and greater p [...]e [...]umption, to take vpon vs to rule God, and to giue him his lesson, and to enter into iudgement of his workes. Therefore Elihu wisely teacheth in the booke of Iob this point; Who hath appointed vnto him his way? Or who can say, Thou hast done wickedly? Remember that thou magnifie his workes, which men behold. Iob 36, 23, 24.
Secondly, it is required of vs to be diligent Vse 2 markers and obseruers of the works of Gods prouidence. For how shall he report them & remember them to others, that is not carefull to muse vpon them, and to marke them himselfe? Or how shall he open his mouth to declare them, that shutteth his eyes lest he shold see them, and stoppeth his cares lest he should heare of them? It standeth vs therefore greatly vpon, wisely to obs [...]rue the works of God, and suffer nothing to passe from vs, nothing by vs, without making profite of it to our selues, & bringing it to the vse of others. This wisedome Eliphaz one of the three friends of Iob teacheth, hauing shewed that the vngodly shall not escape vnpunished, but that God will finde them out in their hypocrisie, he addeth, [Page 852] Iob 5, 27. Loe, thus haue we inquired of it, and so it is, heare this, and know it for thy selfe. This we are all to marke by continual experience, how God dealeth with the godly, sometimes chastening them, sometimes blessing them, neuer forsaking them, albeit sometimes leauing them for a season, yet in the end returning in mercy vnto them.
Likewise, how hee dealeth towardes the wicked, thereby to auoid their steps, consider that though they flourish for a time, it is but the pleasure of sin for a season that they inioy: and alwayes Gods iudgement in this life arresteth some, and maketh them fearefull examples vnto others. Thus did the Prophet ponder in his heart the wayes and works of God, and profited thereby to his great comfort: as we see, Psal. 37, 35.36. I haue seene the wicked strong, and spredding himselfe like a greene Baytree, yet he passed away, and loe he was gone, and I sought him, but he could not be found. Marke the vpright man, and behold the iust, for the end of that man is peace; but the transgressors shall be destroyed together, and the end of the wicked shall be cut off. And if wee will giue our hearts to this meditation on the works of Gods prouidēce, ruling the world, and disposing all things, we shal see how he alwayes meeteth with the vngodly, though they digge deepe to hide their counsels, and diue downe vnto the depth and bottome of their deuices, yet the hand of the Lord doth finde them out, and bringeth to iudgement euery secret worke. So if we shall weigh with wisedome his workes toward his owne seruants, as he doth loue them with an euerlasting loue, so is he alwayes gracious vnto them, and maketh all things fall out to further their saluation. This the Wiseman teacheth by his experience, Eccles. 8, 11, 12, 13.
Vse 3 Lastly, let all Fathers of families teach the workes of Gods mercy, and the workes of his iudgements, according as they see them to be offered vnto them. For to whom should we rather publish them then to our posterity, & the children that come out of our loins? when a Father beholdeth the Lord punishing the vngodly, and taking vengeance on the contemners of his word, the blaspheme [...]s of his name, the prophaners of his Sabbathes, the vncleannesse of adulterers, the beastlinesse of drunkards, the oppression of vsurers, the periury of false witnesses, and the cruelty of mercilesse dealers: should he suffer such publicke examples to dye, and these workes of God to sleepe in the dust? Nay, seeing God doth single out some, and maketh them examples & admonitions vnto others, we ought to whet them vpon our children and seruants, & teach them thereby to serue the Lord, and to hate those heynous and horrible sins that prouoke such great and greeuous iudgements.
Abraham is commended by the Spirite of God, for this care and conscience of his dutie, when he should behold the wofull destructi- of Sodom and Gomorrha, Genes. 18.19. I know him that he will command his sonnes, and his houshold after him that they keepe the way of the Lord, to do righteousnesse and iudgement, that the Lord may bring vpon Abraham, that hee hath spoken vnto him. This the Prophet vrgeth, Psal. 78, 1, 2, 3, 4, 5, 6. So the Prophet Ioel, or rather the Lord by the Prophet, threatning a greeuous plague of dearth and famine, that the field should bee wasted, the corne destroyed, the new wine dried vp, the oyle decayed, and the husbandmen howle, because the haruest of the field should perish, saith, Ioel 1, 2, [...]. Heare [...]e this. O Elders, and hearken yee all inhabitants of the land, whether such a thing hath bene in your dayes, or yet in the dayers of your Fathers. Tel you your children of it, and let your children shew it to their children, and their children to another generation. Thus we see how God requireth of vs a diligent consideration of his iudgements, seeing he smiteth one to admonish another: wee must not account these strokes onely as punishments vpon the offenders, but as examples offered for the amendment and repentance of others, as our Sauiour taught his disciples of those that were murthered by Pilate, and of those were slaine by the fall of a tower, Except ye repent, ye shall all likewise perish, Luke 13, 1, 2, 3, 4.
[Verse 28. For a fire is gone out of Heshbon, and a flame from the City of Sihon, and hath consumed Har of the Moabites, &c.] When warre is once begun and set on foote, it is not so easily laid downe, neither is the thirst of ambition in a proud man so easily quenched. Therefore this song decla [...]eth, that when Sihon had assaulted and taken Heshbon, hee rested not there but proceeded farther, and led his armie against the villages adioyning, dealing with them as hee had done with the inhabitants of Heshbon. Thus we see the people bordering vpon the Heshbonites, are touched with their ruine, and companions with them in their adue [...]sity: as when a mighty tree falleth, it throweth down with it the lesser & lower shrubs. Now Moses in this borrowed speech, setteth forth the misery brought vpon the Moabites, which like a violent and vehement fire consumeth wheresoeuer it lighteth. Marke therefore in this place the comparison & similitude which the Spirit of God vseth, to expresse the rage of warre, wasting farre and neere, as a mighty flame of fire.Doctrine. The misery misch [...]e [...] wa [...] [...]exe [...] ding great. We learne from hence this Doctrine, That great is the miserie and mischiefe of warre, whereby blood is shedde, Nations are spoyled, Countryes are ruinated, Cities are disp [...]pled, Murther is committed, and the image of God defaced. And albeit the life be spared, yet liberty is restrained, and oftentimes death is better then b [...]ndage, and the sword not so bitter as captiuity, euen to become slaues to them, who are slaues to Satan. This we see expressed in the war of Chedarlaomer, Genes. 14, 5, 6, 7. who comming to chasten the rebellion of Sodom, and other Cities [Page 853] in the plaine, he seized vpon the people bordering, so that they tasted the bitternes of the sword, being neighbours to the Nations offending against him. This Moses expresseth, Deut. 28, 50, 51, describing the fiercenesse of the enemies, and the plague of warres; saying, They shall not regard the person of the old, nor haue compassion of the young, they shall eate the fruite of thy Cattle, they shall consume the profit of thy land, they shall besiege thee within thy walles, they shall driue thee to eate thy children, the fruite of thy body, during the siege and streightnesse where-with they shall compasse thee in thy Cities. Heereunto that Prouerbe guideth vs, vsed by the King of Israel against such as boasted before the victory, Let not him that girdeth his harnesse, boast himselfe, King. 20, 11 as he that putteth it off. Hence it is, that we reade, how thousands and ten thousands are consumed in battell, which deuoureth one as well as another, to teach vs the casualty and calamity of warre.
Reason 1 The Reasons are not to be forgotten, that we may the better settle this Doctrine in our hearts. First, it is threatned as an heauy plague and fearefull iudgement to be brought vpon that people that set their faces against God, and walke stubbornely in the breach of his commandements. It is one of the arrowes of God, [...]. 5, 16, 17. which he hath in his quiuer, & reserueth to shoote against all the contemners of his Statutes; he will send vpon them famine to punish them, euill beasts to spoile them, the pestilence to consume them, & blood to passe through them. This is that which the Lord threatneth, Leuit. 26, 25, 31. I will send a sword vpon you that shall auenge the quarrell of my Couenant, and when you are gathered in your Citties, I will send the pestilence among you, and yee shall bee deliuered into the hand of the enemy, & I will make your Citties desolate. If then God proclaime open warre against such as beare themselues stoutly and stubbornly against him, if he be at vtter defiance with them that despite and despise him, if he denounce against those the day of battell, as a day of wrath, a day of trouble and heauinesse, a day of destruction and desolation, a day of obscurity and darknes, a day of clouds and blacknes, a day of the Trumpet and alarme against the strong Citties, against the high Towers, and against mighty warriers that their bloud shall be poured out as dust, & their flesh made as the dung; it must necessarily follow, that the time of warre is the time of woe, yea, of weeping and wailing, and great lamentation of young and old, rich & poore, women and children, babes and sucklings.
Reason 2 Secondly, great is the benefit of peace, and many are the blessings that come with it and ensue after it. If then peace be a great benefit, then must warre needs bee acknowledged to be a great want, and a fearefull iudgement. The peace of a State, is as the health of a body of strong constitution: therefore warre is a dangerous disease in any body politicke, whē it cannot bee purged and washed without blood. We see how Moses among the blessings that shall come vpon Israel and ouertake thē, reckoneth vp peace in their borders,Leuit. 26, 6. I will send peace in the Land, and ye shall sleepe, & none shall make you afraid, and the sword shall not goe through your Land. If there be but a iarie in a priuate house, or a strong faction in any society, it threatneth the ruine thereof.Math 12, 25. If an house or Citty be diuided against it selfe, it cannot stand. If a kingdom be diuided against it selfe, it is brought to nought. But when God giueth peace and rest to his Church, many blessings come with it and great contentment on all sides, and in all estates; especially the free liberty of the Gospel with the preaching and professing of it, which we should account as the life of our liues. Seeing therefore, on the one side, Warre is the iust wages of great sins; and on the other side, peace bringeth with it many blessings of all sorts, spirituall and temporall, we conclude, that many are the miseries of warre.
The vses are in the next place to be thought vpon, and application [...]o be made of this Doctrine. Ʋse 1 First, let vs pray earnestly to God, and call vpon him faithfully, to keep from vs both warres, and the rumors of wars, and continue peace in our borders, with the free & publike vse of the Gospel, to vs and to our posterities: that there may not be the voice of lamentation lifted vp in our streetes, weeping & mourning, and great howling, Rachel weeping for her children, and would not be comforted, because they were not. Mat. 2, 18. Ier. 31, 15. We liue in a plentifull and well-peopled Land, no Nation vnder heauen is more populous. This is a blessing of God, as Moses declareth, Leuit. 26, 9. Likewise Prouerbs 14, 28: Yet many times we repine at his mercie, we thinke the Land will be too little for vs, and that we shall not be able to liue one for another. Hee can make roome enough for vs, if he once send ye bright weapons of warre, and the glistering sword of the bloody enemy among vs. He can make fewer of vs and turne our Land into bryars & thornes, and make it a place of Salt-pits and Nettles. Then shall a man nourish a yong Cow and two Sheepe: Esay 7, 21, 22. and 4, 1. and for the abundance of Milke that they shall giue, he shall eate Butter. The number of men shall then be so small, tha [...] a few beasts shall bee sufficient to nourish the remnant abundantly. Then shall seuen women take hold of one man, saying: We will eate our owne bread, and will weare our owne garments, onely let vs bee called by thy name, and take away our reproch. Let vs therefore in this great encrease of the land and store of people, acknowledge his mercy, let vs reioyce in the society one of another, and pray that wee taste not the bitternesse of war, & that there be no slaying with ye sword, no shedding of blood, no carrying into captiuity. This the Prophet teacheth, Ps. 144, desiring God to continue his benefites toward his people, the fruite of the wombe, the filling of store-houses, the encrease of sheepe, & the [Page 854] quietnesse of peace, Psal. 144, 12, 13, 14, 15. That our sonnes being as the plants growing vp in their youth, and our daughters being as the corner stones, may be the building of the temple: that our corners may be full, and our Oxen strong to labor: that there be no inuasion nor going out, nor no crying in our streets: O blessed are the people that bee so, yea blessed are the people whose God is the Lord. Where we see, the Prophet prayeth, and directeth vs to pray, that there may be no taste of the sharpnesse and misery of warre, nor we know the assaulting of our Citties, nor going out to warfare, that there may be no sorrow of heart, no weeping of eyes, no wringing of hands, no shriking of voices among vs. Were it not a wofull and lamentable thing, to see fire without mercy, and without quenching, consuming houses, eating vp all things, and sparing nothing? How much more to see, and heare, and feele the affliction of warre, when all things are in confusion and combustion? For, this is one great mischiefe and bitternes of warre, that all things are holden to be lawfull, and all men make themselues to bee lawlesse. There is no regard of right or equity, of shame or conscience, when many times the souldiers are as hungry as wolues, as cruell as Tygers, as fierce as Lions, as merciles as Bears robbed of their whelpes, which spoyle in the euening, and leaue not the bones vntill the morning. Liberty is oppressed, good men feare, euill men expect, knowing it is best fishing in troubled water; if there be any place free from tumult, at least there is none void of suspition and free from iealousie; few then are to be trusted, and none assured; all things in confusion, violence, spoyling, blood, murthers outcrying, and nothing else before our eyes, but a lamentable face of all calamities & extremities. The Prophet Zachary, describing the golden dayes of a peaceable life, wc should be giuen to the Israelites when they were returned from captiuity, saith; Zac. 8, 4, 5. There shall yet old men and old women dwell in the streets of Ierusalem, and euery man with his staffe in his hand for verie age; and the streets of the City shal be full of boyes & girles playing in the streets therof. Then is the mouth of the people filled with laughter, and their tongue with ioy, Psal. 46, 9. When the Lord maketh warres to cease vnto the end of the world, he breaketh the bow, and cutteth the speare, & burneth the Chariots with fire. But in the time of war, and in the day of battaile, all things are turned topsie-turuý, all things lye open to sacking and pillage, to insolencie of souldiers, to desire of reuenge, and to most horrible accidents. Then we are constrayned to see and lament the slaughter of men, the rauishing of women, the deflouring of virgins, the spoyling of goods, the robbing of houses, the taking of prisoners, the breaking of lawes, ye defacing of iustice, the intermission of sowing, the innouation of estates, the subuersion of realmes, the desolation of countries, the violation of religion, the destruction of Citties, the effusion of blood, the suffering of famine, and sometimes the extreamity of eating children, and alwayes the ouerthrowing of all order and honesty. Who is able to recount & rehearse the great horror and feare, the sorow and mourning, the weeping and lamentation, the seditions, tumults, outrages, villanies, insurrections, conspiracies, calamities, dangers, difficulties, and the miserable traine of infinit miseries and maladies that war bringeth with it? No maruell therefore, if Dauid preferred the pestilence before the sword, 2 Sam. 24, 14. desiring that hee might fall into the hands of the Lord, because his mercies are great; and not fall into the hands of man, whose bowels of pitty are instruments of cruelty. Let vs therefore pray earnestly and feruently vnto God, that wee may not haue experience of these troubles, nor endure the violence of this fire, and intreat him to continue a gracious God to vs and to our posterities for euer. This we see fruitfully and profitably practised by the people of Israel, when the Lord for their idolatry threatned to deliuer them no more out of the handes of their enemies, and bad them cry vnto the gods which they had chosen, that they might saue them in the time of their tribulation: they said vnto the Lord, We haue sinned: do thou vnto vs whatsoeuer please thee, onely we pray thee to deliuer vs this day from our enemies, Iudg. 10, 10, 11, 12.
Secondly, let vs learne by the horror of the Ʋse 2 sword, and trouble of war, to be thankfull for our long peace and prosperity, and pray for ye continuance thereof among vs. We may sit euery one vnder his Vine, and vnder his Figge-tree; we may rest in peace in our gardens and Orchards, reasoning of the wayes, and conferring of the word of the Lord, whilst manie of our neighbor-Nations are shaken and tossed with the tempest of wars, and all things round about vs are in an vprore. Let vs desire God to spare them, and bee touched with a feeling of their sorrowes. And if there be such fearefulnes and deuouring in the sword, let vs cast off all dissentions and debates, let vs cut the cords of all contention, and liue peaceably as brethren one with another. Hereunto the Apostle Iames perswadeth, ch. 3, 15, 16. & 4, 1, 2 This wisedome descendeth not from aboue, but is earthly, sensuall, and diuellish: for where enuying & strife is, there is sedition & all maner of euil work. From whence are warres and contentions among you? Are they not hence, euen of your pleasures that fight in your members? Let vs take heed we giue no occasion of contention, nor sow the seedes of diuision, which in time to come may yeelde a comfortlesse croppe of cares and conf sions. Let vs not go forth hastily to strife, lest thou know not what to doe in the end therof, when thy Neighbor hath put thee to shame. Pro. 25, 8. It is in vain to desire considerations and conditions of peace, when we haue layde the foundations of warre: like as the bow being drawne, and the Arrow discharged, it is too late to wish it may doe no hurt where it [Page 855] falleth. For after that the coales of contention be once kindled, there is no long expectation for the fire to flame, and burne amaine with a swift course, euen as when a cloud is gathered to his thicknesse, the storme of raine that hath bene long in breeding, is ready to fal and disperse it selfe. It belongeth to all wisemen to foresee a mischiefe before it happeneth, [...]iard hist [...]b. 4. et 10 & it is the reward of men vnhappie to lament it when it is once felt. The counsell is without fruite that commeth after the fact; it is too late to apply the remedy when the euil is hapned. The souldier serueth to no turn, that beginneth to march when the battell is done. The Medicine that is ministred out of time, worketh not to the benefite of the Patient. It is too dangerous to broach a vessel of poison, and haue the vertue of the Antidote or counter-poyson vncertaine, or farre to seeke. A smoke suffered long to continue, conceiueth a sparke, a sparke of fire let alone ingendreth a flame, and the flame burneth without mercy and measure. Let vs therefore resist the first beginnings as it were the first motions of malice and strife. Small things increase by concord, great things fall and come to ruine by discord and disunion. We must therefore desire peace, and follow after it albeit it seeme to flye from vs, let vs pursue it with all our strength vnt [...]l we ouertake it & bring it home as a blessing into our owne houses and habitations: as a man of warre concludeth, 2 Sam. 2, 26. Shall the sword deuoure for euer? knowest thou not that it will be bitternesse in the latter end? how long then shall it bee ere you bid the people returne from following their brethren? As if hee should say, If we shall ioyne army against army, and forces against forces, wee shall fall downe on euery side, one brother shall deuoure and destroy another without pitty and compassion. This serueth to reprooue those that prouoke to ba [...]tell without cause, and delight in warre as in a matter of sport and play, who delight to shed blood as water. Thus speaketh Abner Captaine of the hoast, 2 Sam. 2, 14. Let the yong men now rise and play before vs. Whereby we see, that murther is made as a game & pastime to laugh at. Let euery man liue contented with his owne estate. Great is the benefit of contentation. Beware of ambition and aspiring thoughts. The power of many rising suddenly to heighth and Soueraignty, [...] [...]st. Hal. [...] taketh end with a ruine more suddaine. They are like to a tree that groweth till he commeth to his height, and then is plucked vp by the roots in a moment. The heauy stone commonly ouerwhelmeth it selfe with his own waight. Whosoeuer coueteth the fruite, and neuer considereth the height of the tree whereon it groweth, let him take heed that whiles he laboreth to climbe to the top, he fal not with ye boughs which he clasps and embraceth with both his armes. It is the part and property of a wise man, to consider alwayes his owne estate: whereas the vaine ambitious man liueth for the most part in the remembrance & contemplation of those things which make him to forget himselfe. Let vs therefore all labour in our places to quench this thirst, before it doe grow to be as a dropsie that can neuer be cured, especially it standeth great men of high callings vpon (euen ye greatest men of highest callings in hand) to looke to this swelling of the heart (an euill whereunto they aboue all other are most inclined) that they lift not vp their hearts against their Brethren,Deut. 17, 10. neyther forget that they are mortall and fraile men.
Lastly, seeing the sword respecteth no person, neither old nor yong, neither learned nor Ʋse 3 vnlearned, but destroyeth father and son, maketh the wise widdow, and the childe fatherlesse; it is our parts when we see such iudgements present or imminent, to humble our selues vnto God, to desire him to remoue the fearfull noise and rumor of warre: and in the meane season, to pray that wee may vse our peace aright, lest he bend his Bow, and shoote his Arrowes, and draw his glittering sword vpon vs. We see how Hezekiah when he saw the hoast of the King of Ashur, sought ye Lord carefully, and prayed vnto him to fight their battels, 2 Chro. 32, 20. & 20, 3. so Iehoshaphat when a great multitude banding themselues together, came against him, set himselfe to seeke the Lord, reconciled himselfe to him, asked counsell of him, & proclaimed a Fast thoroughout all Iudah. Thus the Prophet, Lam. 5, 20. considering that the strong men were troden down, and the enemy reioyced at their trouble, prayeth vnto God, because the sword deuoured without, and the people were ledde into captiuity; Behold (O Lord) how I am troubled: my bowels swell, mine heart is turned within me: for I am full of heauinesse, the sword spoyleth abroad as death doth at home. VVe liue (as yet) in great plenty and prosperity, we enioy life and liberty, we sleepe quietly in our beds, and rest in our houses in peace; we heare not the sound of the trumpet, the clattering [...]f armour, the fury of the enemy, the noise of gunshot, the cry of the wounded; we see not the blood of the slaine on the right hand, and on the left hand; we know not what the miserie of slauery and slaughter meaneth; we do not behold our Citties besiedged, our Countries wasted, our Townes entrenched, our walles b [...]tter [...]d, our houses fired & consumed; blessed bee the great name of our most gracious God therefore, for euermore. Let vs then take heede that wee abuse not these mercies and good things of Almighty GOD, lest hee take them away from vs in his fierce wrath and indignation. O, that there were in vs wise hearts to consider these things, whilst we dwell safely in these our houses and habitations, and before the enemie approacheth ne [...]e vnto vs, and casteth a trench about vs. But if we prouoke God and make warre with him, how can we haue peace with men? how can we looke to liue in safetie any longer [Page 856] with our wiues and children? This our Sauiour hath set downe, and with [...]eares taught the Iewes long before their destruction came vpon them. For when he came neere and beheld the City, he wept for it, and passionately saide, Luk. 19, 41, 42, 43, 44. O, if thou haddest euen knowne at the least in this day, those things which belong vnto thy peace! But now are they hid from thine eies. For the daies shall come vpon thee, that thine enemies shall cast a trench about thee, and compasse thee round, & keepe thee in on euerie side, and shall make thee euen with the ground, and thy children which are in thee: and they shall not leaue thee a stone vpon a stone, because thou knowest not that season of thy visitation. Let vs apply these things vnto our selues, and if wee desire to liue peaceably with men, let vs first seek to be at peace with God; and if we would be reconciled to our brother, let vs in the first place be reconciled to our God, and then all things shall speake peace vnto vs.
[Verse 29. Woe be to thee Moab: O people of Chemosh, thou art vndone: hee hath deliuered his sons which escaped, and his daughters into captiuity to Sihon king of the Amorites.] Here the Poet rhetorically turneth his speech to the Moabites, describing their foolish confidence in their dumbe Idolles, Psal. 115, 4, 5. Which are the worke of mens hands, which haue eies and see not, eares and heare not, they haue a mouth and speake not, noses and smell not, hands & touch not, feet and walke not, neither make they a sound with their throat; they that make them are like vnto thē and so are all they that trust in them. The Nations of the Gentiles had multitudes of gods, and euery Nation his seuerall Idoll-go [...]: As Chemosh was the idoll of the Moabites, Baal of the Caldeans, Ashteroth of the Sidonians, Moloch of the Ammonites, Rimmon of ye Syrians, Dagon of the Philistims. These are false gods, and had the godhead or diuine nature falsly ascribed vnto them, who were not able to saue such as did worship them, as the author of this song here declareth, Hee hath deliuered his sons and daughters to captiuity, and was not able to deliuer them out of the hands of Sihon king of the Amorites. 1 King. 18, 26. For as the Israelites cried for fire to come from heauen from morning to noone, O Baal heare vs: so no doubt did ye Moabites for deliuerāce from their enimies, cal to their idol Chemosh, O Chemosh heare vs, but there was no voyce, nor any to answer, so that they fel into the hands of the Amorites, and receiued no profit or benefit by their idoll seruice. Heere then wee see, how the idolatrous Moabites, worshipping a false god, and trusting in their great Idol, are defeated and destroyed. Hence we learne,Doctrine. Idolaters shal be confounded and destroyed. That Idolaters lye open to iudgement. The worshipping of Images, howsoeuer it bee coloured with false reasons, is the true cause of Gods iudgements. We see heere how the Moabites were rooted out of theyr Townes and Cities for this sinne. Hitherto come the threatnings of the Prophets against the Nations by Esay, chap. 46, 1, 2. and Ier. 46 & 44, 7, 8. for their idolatry. We see in Iudg. 2, 11. when Israel committed idolatry, & began to cleaue to strange gods, and forsook the Lord God of their fathers, God sold them into the handes of their enemies, so that they could no longer stand before them. This was the destruction of Ieroboam the son of Nebat, that made Israel to sinne: and of Iehu, who set vp idolatry after he had destroyed it. This was the cause that the wrath of God brake in vpon the Israelites, when they had erected the golden Calfe, which sin was reuenged with a greeuous and horrible slaughter. Heereunto also the Prophet hath relation, Psal. 106, 34, 35. They destroyed not the people as the Lord had commanded them, but were mingled amongst the heathen, and learned their workes, and serued their Idols, which were their ruine. Thus we see, how idolatry turneth to the destruction of the idolater.
The Reasons follow. First, God is the husband Reason 1 of his Church, and can no more abide to haue his honour and worship communicated to any other, then the husband any partner or fellow in his loue. Prou. 6, 35. [...]ho cannot beare the sight of any ransome, neither will hee consent, though thou augment the gifts. Idolatry therfore is spirituall whoredome, and God is a iealous God of his honor and glory, and will not suffer the same to be giuen to any other, Esay 42 8. Exod. 20, 5. This is notably declared, and woorthily expressed by the Prophet Hosea, where the idolatry of the Israelites is resembled to the adulterous and whorish woman, that doateth vpon her louers, that forsaketh the guide of her youth, and forgetteth the couenant of her God: Their mother (saith ye Lord by his Prophet) hath played the Harlot, she that conceiued them hath done shamefully, &c. As then God is the husband of his C [...]urch, so our spirituall worship is as a certaine marriage of our soules consecrated vnto the Lord: & therfore all false and forged worship is spiritual whordome and adultery toward him. To this purpose speaketh Hosea, ch, 2, 19, 20. I will marrie thee vnto me for euer: yea, I will marry thee vnto me in righteousnes, and in iudgement, &c. Thus also the Prophet Ieremy speaketh, ch. 2, 2. Thus saith the Lord, I remember thee with the kindnesse of thy youth, and the loue of thy Marriage, when thou wentest after me in the wildernesse in a Land that was not sowne.
Secondly, Idols are the workes of mens Reason 2 hands, whether they bee of Siluer or Golde, they are the worke of the Founder: or whether they bee carued or grauen in stone or timber, they are the hand of the workeman: or whether they bee wrought in blew silke, or purple, Ieremy 10, 9. All things are made by cunning men. Heereupon it followeth, that they that depend vpon them, and seeke helpe of them, doe seeke helpe of flesh, and doe make stockes and stones their god, and therefore they cannot prosper, but shall bee [Page 857] confounded. This the Prophet Hosea testifyeth, chap. 8.8, 9. Israel is deuoured, now shal they be amongst the Gentiles as a vessel wherein is no pleasure: for they are gone but to Ashur, they are as a wilde Asse alone by himselfe, Ephraim hath hired louers.
The Vses are in the last place to be obserued. Vse 1 First, this teacheth that the idol is vaine; yea, vanity it selfe. Howsoeuer the idolater be enamored of it, and greatly dote vpon it, yet it shall be a broken reed, which in sted of staying him that leaneth vpon it, breaketh in his hand, and the shiuers thereof serue to wound him that leaneth thereon. For if it could deliuer any, it should saue them th [...]t haue their hope and confidence in it. But such are deceiued and deluded to their destruction. This the Prophet Ier. 3, 23, 24. & 10, 15. witnesseth at large in sundry places, Truly the hope of the hils is but vaine, nor the multitude of mountaines, but in the Lord our God is the health of Israel: for confusion hath deuoured our fathers labor, &c. Hereunto commeth that saying, Esay 44, 9, 10. All they that make an image are vanity, and their delectable things shall nothing profit: and they are their owne witnesses that they see not, nor knowe, therefore they shall be confounded who haue made a god, or molten an Image that is profitable for nothing. They are not therefore lay-mens books, neither haue any profitable vse, but an abhominable abuse, [...] 2, 18, 19, being vanity and the worke of errors, in the time of their visitation they shall perish. The Assyrians were famous, or rather infamous for Idols, and great boasters of thē; yet the Prophet sheweth they should come to confusion: hereupon the vse is inferred, what profiteth the Image? For the maker thereof hath made it an Image and a teacher of lyes, though he that made it trust therein, when he maketh dumb Idols: woe vnto him that saith to the wood, Awake; and to the dumb stone, Arise vp, it shall teach thee: behold, it is laid ouer with gold and siluer, and yet there is no breath in it. Thus the vanity of Idols is set out by the destruction of the Idolaters.
Vse 2 Secondly, let them labour to see their own blindnesse. It is a great iudgment of God vpon thousands and ten thousands in the world, that worship the workes of mens hands, and yet thinke themselues wise. We see also the preposterous and disordred desire of the children, to follow the idolatrous waies of their parents: whereupon it commeth to passe, that they excuse their sinne by the example of their parents; and because they were borne in it, they are resolute to die in it, neuer examining how their religion standeth with consent of the Scriptures. Thus we see, that all idolaters are blind, and because they say they see therefore their sin remaineth. [...] 9, 41. This the Prophet teacheth, Esay 42, 17, 18, 19. They shall bee turned backe, they shall bee greatly ashamed that trust in grauen Images, and say to the molten Images, Yee are our gods. Heare ye deafe, and ye blinde regard that ye may see. Who is blinde, but my seruant? or deafe, as the messenger that I sent? Who is blinde as the perfect, and blinde as the Lords seruant? If therefore we would not grope in ignorance, as the blindeman that g [...]opeth in the darke, let vs flye Idolatry, and keepe our selues from Idols.
Lastly, let vs blesse and praise the name of Vse 3 God, whē he deliuereth his people from idolatry, to serue him purely and sincerely. Let vs euer be mindfull of his mercy, and walke as a thankfull people redeemed out of so great a thraldome. This sacrifice of praise we see required in the Prophet: for hauing set downe the folly & vanity of Idolaters, who cut down a Tree, warme themselues with part thereof, roast their meate with another, and with a third part make a god and worship it make it an Idoll, and bow vnto it, pray vnto it and say Deliuer me, for thou art my God: he acknowledgeth Gods great mercy in forgiuing these sins of the people, Esay 44, 21, 22, 23, Thou art my seruant, O Israel forget me not: I haue put away thy transgressions like a cloud, and thy sinne as a mist, &c. Behold the beastlinesse and brutishnesse of these god-makers, not much vnlike ye Romish idolaters, who knead their dough, & of one part they make bread, and a god of the other. If this be the dot [...]ge of idolaters, wee haue great cause offered vnto vs, to magnifie the mercy of God toward vs, that hath freed vs from such diuellish deuices of the false worship of God. He hath restored to vs the true worship of God according to his holy word, he hath rooted out the Idols that were set vp to be adored, he hath giuen vs the Scriptures in our mother tongue, hee hath fre [...]d vs from the burthen and bondage of the Popes Decrees and Decretals, he hath pulled downe the great idoll of the Masse, and hath abolished the manifold heresies and corruptions of false Doctrine. What shall we now render to the Lord for all these tokens and testimonies of his loue toward vs, but take vp the cup of saluation, and praise with tongue and heart the name of God, acknowledging his only goodnesse in deliuering vs from the bondage of Idolatry; and labouring to bring forth ye fruites of his Gospel, to his glory, and our own comfort in Christ Iesus.
32 And Moses sent to search out Iaazer, and they tooke the Townes belonging thereto, and rooted out the Amorites that were there.
33 And they turned and went vp the way toward Bashan: and Og the King of Bashan came out against them, hee and all his people to fight at Edrei.
34 Then the Lord said vnto Moses, Feare him not, for I haue deliuered him into thine hand, and all his people, and his Land: & thou shalt doe vnto him as thou didst vnto Sihon the King of the Amorites, which dwelt at Heshbon.
35 They smote him therefore, and his Sonnes, and all his people, euen vntill there was [Page 858] none left him: so they inherited his Land.
Hitherto we haue spoken of the first Enemy ouercome by the Israelites, to wit, Sihon King of the Amorites: the second enemie wc they subdued is Og the King of Bashan, an enemy more mighty and terrible then the former. For he was one of the race and posteritie of the gyants, at whose sight the scoutes and espials sent out to serch the land were afraid, and despaired of inhabiting and inheriting of the land, and weakned the hearts & hands of the people as appeareth in the 13. chapter of this booke, Wee came into the Land whither thou hast sent vs, and surely it floweth with milke and hony: neuerthelesse, the people be strong that dwell in the Land, and the Cities are walled & exceeding great: and moreouer we saw the sonnes of Anak there. And more plainly and particularly Moses describeth this King, Deuter. 3, 11. Onely Og the king of Bashan remained of the remnant of the Gyants, whose bed was a bed of Iron: is it not at Rabbah among the children of Ammon? The length thereof is nine cubits, and foure cubits the bredth thereof, after the cubit of a man.
Now the more mighty and monstrous t [...]is Giant was, the greater occasion had the Israelites to ascribe the victory to God, and to giue him the glory alone. And the Prophet singleth out these two enemies by name, Deu. 29, 7. Psal. 135, 11. & 136, 19, 20. Sihon the King of the Amorites, and Og the king of Bashan, aboue all other kings, and in the meditation of Gods mercy deliuering them into their hands, stirreth vp the people to praise ye name of God: which sheweth that they were enemies greatly to bee feared, and such as brought great terrour vnto the Israelites, yet no power can preuaile ag [...]inst God, There is no counsel, nor wisedome, nor vnderstanding, nor strength against the Lord. Pro. 21, 30, 31 The horse is prepared against the day of battell, but saluation is of the Lord. The land of Bashan was a fertile & fruitfull soyle, commended in sundry places of the Scripture: it was a goodly mountain abounding with ranke and rich pastures, yeelding cattle of great bone and bignesse, and flourishing with sundry commodities, which kindled a desire in the two Tribes and the halfe, to haue it giuen them in possession. Wherefore Moses commending the bountifulnes of God toward his people, Deut. 32, 14. sheweth, that he gaue them butter of Kine, and milke of Sheepe, with fat of the Lambes and Rams fed in Bashan. And Dauid to expresse the lustinesse and loftinesse, the pride and presumption of his enemies, resembleth them to ye mighty buls of Bashan,Psal. 22, 12. Ezek. 39, [...]8. Amos 4, 1. Esay 2, 13. fed to the full in most fruitfull pastures. Moses knowing the goodnesse of the soile, the strength of the Cities, and the malice of the enemies, sendeth out his scouts and espials, to search out the situation of the places, and the purposes of the persons that inhabited therein; and hauing taken Iaazer, he marched toward this Bashan whereof we speake. The king aduertised of the matter, and vnderstanding the drift and designe of the Israelites, commeth forth to meete them, and to hinder their approach to his Townes and Dominions, thinking his safety to consist onely in his weapons, forgetting that all mortall things are mutable, and the end of warre vncertaine, and prouiding more for reuenge, then for his owne defence. Heereupon Moses before hee made an head against the enemy (as it should seeme) made a stand to know the will of God, whether he should fight with them in ye place, and whether God would deliuer them into their hands. The answer of God sheweth, that they were greatly afraid, and stoode in neede of comfort: wherein consider, first the Commandement of GOD, Feare not your enemies: Secondly, the reason rendred to encorage thē, I will deliuer all your enemies into your handes: which is amplified by a like example, and by the former experience which they had of the mercy of God in the destruction of Sihon king of the Amorites. After this comfort and raising vp of their hearts that began to shrinke, they ioyned battel, they fought with the king of Bashan, they ouercame their enemies, and put them all, men, women, and children to the sword, and possessed his Land as hee did the Land of the Amorites. Thus God gaue them a ioyfull victory, who had before determined the destruction of Og, euen while the gyant thought nothing of the hand of God against him: and who is it that knoweth what God intendeth against him in heauen, while he offendeth him, and sinneth against him on the earth? The Lord that sitteth in Heauen, seeeth the wickednesse of mans heart abiding on Earth.
[Verse 33. And they turned and went vp the way toward Bashan: and Og the King of Bashan came out against them, &c.] We see here another iudgement of God vpon another enemy of the Church, and the mercie of God in his ouerthrow, after the destruction of the former enemie. God could haue brought them together, and bound them in one bundle to bee cast into the fire, but they are destroyed one after another: some in the dayes of Moses; others are reserued for Ioshua who succeeded Moses in the gouernment of the people. Wee learne heereby,Doctrine. The ene [...] of the ch [...] are not consumed at [...] That the enemies of God and his Church are not consumed in a moment, but wasted and consumed in the prouidence of GOD by little and little. True it is, God is able to raine downe fire and brimstone, snares and stormie Tempests vppon them, hee is able to bring them vnto nothing at once with the breath of his mouth, when once the Coales of his wrath and indignation are kindled; but it is his pleasure to wast and consume them one after another: now one, and then another, that sinne against him. This Moses declareth vnto the people of Israel, [Page 859] Deut. 7, 21, 22, 23. Esay 9, 22. The Prophet Amos setteth downe the dealing of God in the destruction of his enemies, chap. 9, 10, 11. So that God brought not all his iudgements vpon them at once, nor discharged the whole volley of shot against them together, but one punishment came in the necke of another, & the first was ouertaken of the second, and the second of the third. The like may be said of the plagues which God brought vpon Pharaoh and the rest of the Egyptians, he did not draw out his arrowes, and empty his Quiuer at once, but wasted the Land, consumed the fruites, smote the cattel, and destroyed the inhabitants one after another: some were destroied with haile; [...]l. 9, and [...]12, & 14 some were slaine by the destroyer, others were drowned in the red Sea: these came not altogether, but as a softly fire consumed them, or as a lingring disease pined them away by little and little, vntil they came to vtter ruine.
The Reasons remaine to be considered. First, Reason 1 God will not roote them out at once, to the end, that by them he may try the faith, & exercise the patience of his seruants. There are none that haue receiued to beleeue, but God will haue thē proued, to declare to themselues, and manifest to others, what is in their hearts. No maruell if others bee oftentimes deceiued in vs, and are ignorant of the secrets of our soules, seeing wee our selues know not thoroughly our selues, vntill we haue ended and endured triall. For such we are indeed as we are in the time of tentation. Therfore Salomon teacheth in the Prouerbs, chap. 24.10. If thou be faint in the day of aduersity, thy strength is small. Wherefore, it is necessary, that so long as we liue in this world, we should be kept in a continuall exercise of faith, of prayer, of repentance, and of obedience: as the Lord speaketh euidently in the booke of Iudges, chap. 2, 20. Because this people hath transgressed my couenant which I commanded their Fathers, & hath not obeyed my voice, therefore will I no more cast out before them, any of the Nations which Ioshua left when he died; that through them I may proue Israel, whether they will keepe the way of the Lord, to walke therein or not: So the Lord left those Nations, and droue them not out immediately, neither deliuered them into the hand of Ioshua.
Reason 2 Secondly, the people of God trespasse against him, so as the Lord cannot roote out their enemies together, but leaueth some among them, [...], 20. [...], 13. as we saw before, the Nations were left among the Israelites, to be as snares in their paths, whips in their sides, and thorns in their eyes, because they transgressed ye Couenant that God had made with their fathers. So the Prophet speaketh, Psal. 81, 13, 14. Oh that my people had hearkened vnto mee, and Israel had walked in my waies, I would soone haue humbled their enemies, and turned mine hand against their aduersaries. Likewise Moses, among the curses and iudgments denounced against such as are disobedient to the lawes of God, Leu. 26, 18, 21, 24, 28, sheweth, that when he hath chastened and corrected vs for our sinnes, yet if we go forward to despise his ordinances, & our soule abhorre his lawes, he will punish vs seuen times more, according to our sins. And if wee proceed to walke stubbornely against him, hee will then bring seuen times more plagues vpon vs, & walke stubbornly against vs in his anger.
The Vses of this Doctrine remaine to bee considered, & are not to be passed ouer. First, Vse 1 this teacheth, that the prosperity of the wicked, cannot assure them of the fauour of God, nor secure thē from his punishments. It sheweth indeed the patience and long-suffering of God toward the vessels prepared to wrath, to make them without excuse: but when they haue filled vp the measure of their sinnes, they shall know that GOD hath not forgiuen or forgotten them. This the Prophet teacheth, Psalm. 50, 19, 20, 21, and 73, 6, 7, 18. When thou seest a theefe thou runnest with him, & thou art partaker with the adulterers: thou giuest thy mouth to euill, and with thy tongue thou forgest deceit: thou sittest and speakest against thy brother, and slanderest thy mothers sonne. These things thou hast done, and I held my tongue, therfore thou thoughtst that I was like thee, but I will reprooue thee, and set them in order before thee: O consider this, ye that forget God, lest I teare you in peeces, and there be none that can deliuer you. And in another place it is declared, that albeit the wicked be malicious, speaking wickedly, talking presumptuously, and setting their mouth despitefully against heauen; yet GOD hath set them in slippery places, and cast them downe into desolation. Wherefore, whensoeuer we see the wicked prosper and flourish, and the glory of his house to encrease, let vs not conceiue euill of God, as though he loued vnrighteousnes, or fauoured the sinnes of men, nor thinke that the wicked shall escape: therfore Elihu saith, Iob 35, 15, 16. Although thou saiest to God, thou wilt not regard it, yet iudgement is before him, trust thou in him; yet his anger shall visite the euill, and call them to an account with great extremity.
Secondly, let them not set their hearts vpon Vse 2 euill, But let them seeke the Lord while he may be found, let them forsake their wickednesse & vngodlinesse, and returne vnto the Lord, that he may haue mercy vpon them, who is very ready to forgiue, Esay 55, 6, 7. What maketh many sinne against God, but a vaine confidence and presumption to escape the iudgement of God? What maketh them to put off the euill day, & to make a league and couenant with death, but the abuse of Gods patience, who doth not presently punish them? This the wise man teacheth, Eccl. 8, 11, 13. Because sentence against an euill worke is not executed speedily, therefore the heart of the children of men is fully set in them to do euill: but it shall not goe well with them, hee shall be as a shadow, because hee feareth not before God. Albeit therefore they seeme to sinne scot-free, [Page 860] and without punishment, yet the greater patience appeareth to be in God, the greater destruction is reserued for them. Euen as whē the shadow groweth to be longest, then the light fadeth and departeth soonest, and the night approcheth neerest: so when God hath waited a long time for our conuersion, & the vngodly flatter themselues in their sinnes, thē sodainely is the wrath of God reuealed from heauen against all vngodlines and vnrighteousnes of men: so that the greater ye stay & delay of his iudgements hath beene, the heauier will the stroke fall vpon them. The punishment is prolonged, it is not forgotten. Their iudgement is comming, and sleepeth not, it gathereth force in going. The higher the axe is lifted vp, the slower it striketh, but the deeper it pierceth into the wood. If then God do not by and by smite the offender, and strike him in the prophanenesse of his wicked heart, let vs not be secure and continue in sinne: God doth not at once make hauock of his enemies, but bringeth them to iudgement one after another. Wherefore let vs conclude with the saying of the Prophet, Say ye, surely it shall bee well with the iust, Esay 3, 10, 11. for they shall eate the fruite of their works: woe be to the wicked, it shall bee euill with him, for the reward of his hands shall bee giuen him.
Vse 3 Lastly, as the bodily enemies of the Church shall be wasted with lingring & long lasting iudgements, so shall it be with the enemies of our soules. The spiritual enemies of our soules and of our saluation, are not brought vnder our feet at once to trample vpon them, and to triumph ouer them, they are brought in subiection by little & litle. For as these enemies are cast down, so our sanctification ariseth. As the Corne which the husbandman soweth, before it can come to ripenesse, and yeeld a plentifull encrease, must first take roote, shoote into a blade, and spring vp by little and little, till it bring foorth an eare: so is it with the grace of sanctification and newnesse of life. The kingdome of heauen is like to a graine of mustardseed, which a man taketh and soweth in his field, Mat. 1 [...], 31, 32, 33. which indeed is the least of all seed: but when it is growne, it is the greatest among Herbes, and it is a Tree, so that the Birds of heauen come and build in the branches thereof. Againe, the Kingdome of heauen is like vnto Leauen, which a woman taketh, & hideth in three peckes of Meale, till all be leauened. So is the worke of God, little and small in the beginning, it is as a building that goeth slowly forward, there must be much sweating and toyling about it, there must be great laboring and hammering before we can bring it to any greatnesse. The more we encrease in grace, waxing strong in faith, firme in hope, and constant in our profession, The more do wee grow to be conquerers through him that loued vs. 2 Cor. 4, 16. Let vs alwaies fight against sinne, watching in praier, feruent in spirit, reioycing in hope, patient in tribulation, cleauing to that which is good, procuring things honest in the sight of all men: and the God of peace shall tread Satan vnder our feete. Rom. 12, 11, 12, & 16, 20. Let vs alwayes in this life looke for enemies, and prepare to with-stand them; let vs stand on our watch-tower, and descry the approching of them. Let vs know that our aduersary the diuell, goeth about like a roaring Lyon, seeking whom hee may deuoure, and be strong in the grace which is in Iesus Christ. Heere is not the place of triumphing, but the place of fighting. No man is crowned, except he striue as he ought to doe.2 Tim, 2, 5 [...] 11, 12. The husbandman must labour before hee receiue the frui [...]es of the earth. We must dye with Christ before we can liue with Christ. We must suffer with him, before we can reign with him. So long as we liue in this life, we are souldiers and liue in warfare, we must not dreame of the victory before the combate. If we will heere skirmish with our enemies, putting on the whole armour of God, the day shall be ours, we shall win the field. Heere is our comfort, that when this corruptible shall put on incorruption, and this mortall hath put on immortality, then shall be brought to passe the saying that is written, 1 Cor. 15, 54. Death is swallowed vp into victory, which is the last enemy that shall be subdued. If we be the children of God, and are escaped from the bondage of corruption, if we cast off Satan and his tentations, we must neuer thinke to liue in rest, but looke for him to buffet and batter vs, that he may re-enter the Fort, which he hath forsaken. We must be content sometime to take a foyle, and to haue the Bucklers and Wasters driuen to our heads, yet so as our stepping backe, should be but to recouer the greater force and strength. They indeed that haue not a liuely faith in the Sonne of God, nor haue giuen their names to their Captaine, to serue in the warres, against the flesh, the world, and ye diuell, do not know at all, but are altogether ignorant, what the suggestions of the flesh, & allurements of the world, and the tentations of the diuell do meane. They striue not, they fight not, they resist not, they ouercome not: they vnderstand nothing what killing & conquering meaneth. This our Sauiour teacheth in the Parable, Luke 11, 21, 22. When a strong man armed, keepeth his Pallace, the things that he possesseth, are in peace: but when a stronger then he commeth vpon him, he taketh from him all his armour wherein he trusted, and diuideth his spoiles.
Verse 34. Thou shalt doe vnto him, as thou didst vnto Sihon, King of the Amorites, which dwelt at Heshbon. In these words is an illustration and amplification of the promise of deliuerance, and assurance giuen them to preuaile, drawne from a present and comfortable experience, which they hadde of the power of God in subduing Sihon, King of the Amorites. As if the Lord should haue saide vnto them, Why do ye shrinke and hang backe, when ye should make an head against them, & looke them in the face? What though this King bee [Page 861] puissant and of great stature, of the race of those mighty Gyants? Haue ye forgotten my power? And do ye not remember what I did to Sihon King of the Amorites, how I gaue him, his people, and his Cities into your hand? Haue ye not experience that I giue the victory to whom I will? Is my hand shortened, that it cannot helpe? Nay, be of good comfort, & assure your selues I will not leaue you nor forsake you, but as you haue ouercome those that haue hitherto stood against you, so yee shall see your desire vpon all your enemies. Whereby we learne, That the experience of Gods former fauour, [...]octrine. [...]perience [...]ormer fa [...]r, assureth [...]re fauour. casteth off feare, causeth affiance in him, and assureth future grace to come from him.
Among other meanes to worke faith in him and a resting our selues in his promises, the blessed experience and comfortable proofe which we haue had of Gods mercies toward vs in former times, is one of the cheefest to cause vs still to trust in him, and euermore to call vpon him in our necessities. We see this proued vnto vs in sundry Psalmes of the Prophet, as Psal. 4. Heare me when I call, O God of my righteousnesse: thou hast set me at liberty when I was in distresse, haue mercy vpon me, and hearken vnto my praier. Where the Prophet reasoneth from the time past, to the time to come, and entreateth God to heare him, because hee hath already had mercy vpon him. The like ground of his assurance we finde againe, Psal. 22, 9, 10, 11. Thou diddest draw mee out of the wombe, thou gauest me hope euen at my Mothers breasts, I was cast vpon thee euen from the womb, thou art my God from my Mothers belly: bee not farre from me, because trouble is neere, for there is none to helpe me. In these words we see how the Prophet by benefits past, assureth himself of deliuerance from dangers present, and in time to come. As if he should say, seeing I was committed to thy prouidence and protection so soone as I was borne, and came into the world, when I could not feed and defend my selfe, and seeing I haue hitherto receiued so many benefits from thee, do not now depart from me when affliction is at hand, and when there is none beside to helpe. So the same Prophet layeth the foundation of his hope, expecting mercy from God, vpon the consideration of Gods dealing with him before, as in the third Psalme, verse 4, 7, where beeing combred and compassed with a wonderfull number of aduersaries reuolting from him in the conspiracy of Absolon, hee gathereth comfort to himselfe of Gods present aide, from the experience he had felt before, saying; I did call vpon the Lord with my voice, and he heard me out of his holy Mountaine: O Lord, arise, helpe mee my God, for thou hast smitten all mine enemies vpon the cheeke-bone, thou hast broken the teeth of the wicked. This is farther confirmed and strengthened vnto vs, in Dauids faithful behauiour, going to encounter with the vncircumcised Philistim, 1 Sam. 17, 34, 35, 36, 37. Thy seruant kept his fathers Sheepe, and there came a Lyon & likewise a Beare, and tooke a Sheepe out of the flock, and I went after him and smote him, and tooke it out of his mouth; and when he arose against mee, I caught him by the beard and smote him, & slew him: so thy seruant slew both the Lyon and the Beare: therfore this vncircumcised Philistim shal be as one of thē, seeing he hath railed on the hoast of the liuing God. Whereby it appeareth, how he strengtheneth his faith by the experience yt he had in time past, of Gods helping hand, nothing doubting, but the same God that had preserued him from the iaw of the Lyon, and the paw of the Beare, would keepe him in this single combate with that Champion that defied Israel. This the Apostle Paul also concludeth, 2 Cor. 1, 9, 10. We receiued the sentence of death in our selues, because we should not trust in our selues, but in God which raiseth the dead; who deliuered vs from so great a death, and doth deliuer vs, in whom we trust, that yet heereafter he will deliuer vs.
The Reasons follow. First, his gifts are freely and frankly bestowed, he neuer repenteth Reason 1 of them, he neuer changeth nor altereth that which is gone out of his mouth, he giueth liberally, and reprocheth no man. Therefore the Apostle saith, Rom. 11. The gifts and calling of God are without repentance: so that whom he loueth, he loueth to the end,Iohn 13, 1. and where hee hath once shewed mercy, he will perseuere in in his kindnesse, and he that hath begun his good worke in vs, will perfect the same vnto the day of Iesus Christ. He neuer waxeth weary of well-doing, but delighteth in the works of mercy. When the Lord would reueale to Abraham the father of the faithfull, his decree touching the destruction of Sodome, he maketh this the reason and motiue to moue him vnto it, because he had begun already to shew him mercy: Shall I hide from Abraham my seruant that thing which I doe, seeing that Abraham shall be indeed a great and mighty Nation, and all the Nations of the earth shall bee blessed in him? Gen. 18, 17, 18. If then he neuer repent him of his gifts that he hath bestowed, nor reuoketh the riches of his graces that he hath granted; Then we see, that the giuing of one gift assureth that a multitude shall follow after, as Leah said, A company commeth.
Secondly, he is mercifull to his enemies, and Reason 2 them that hate him, to such as neuer seeke after him, or the knowledge of his wayes: hee maketh the Sunne to shine, and the raine to fall vpon the godly and vngodly: yea, his mercy stretcheth to the beasts of the field, and the fowles of the ayre. He prepareth showers for the earth, he maketh grasse to grow vpon the Mountaines, he giueth to beasts their food, & to the yong Rauens that cry. Psal. 147, 8, 9, and 36, 6, 7. He saueth man and beast; so that we may boldly say; How excellent is thy mercy, O Lord; th [...]refore the children of men trust vnder the shadow of thy wings. He is mercifull to our bodies, in him we liue, and moue, and haue our being, hee [Page 862] hath giuen vs life and breath; much more therfore will he be the GOD of our spirits, and maintaine our spirituall life with the continuance of his graces, and sending fresh supply of his Spirit, after he hath once giuen vs faith, and wrought our conuersion; he which hath vouchsafed some portion, as it were the first fruites of his mercy, will adde greater store of mercy vnto it, as it were store vpon store, and heapes vpon heapes.
The vses are next to be considered. First, Vse 1 we learne from hence, to acknowledge his great mercy, that maketh mercy the seale of mercy, and one grace as the pawne & pledge of receiuing and obtaining a new grace. O the vnspeakable mercies of God, who can sound the bottome of them, or who can ascend vp to the height of them! Can any tongue expresse, or hart conceiue this goodnes of God, teaching vs to draw an argument from his first mercy to a second, and from a second to a third, alwayes to arise from one degree to assure another, & to conclude a farther proceeding from the first beginning? What man or woman hath not receiued thousands, and ten thousands of mercies from the Father of mercies,2 Cor. 1, 3. and much consolation from the Father of all consolation, and thereby so many comforts to his owne soule, to assure him that he will neuer forsake him? so that we may boldly, & with a cheerefull heart, say, Lord be mercifull to vs, because thou hast begun to be merciful: we haue receiued much mercy, therefore continue thy mercy toward vs, not because wee haue beene good and profitable seruants to thee, or haue deserued thy fauour, but because thou hast beene gracious to vs. If our owne workes, if our obedience, if our righteousnes were to be made the ground & reason to perswade the Lord to haue compassion on vs, we should build vpon a weake and sandy foundation, our comfort were gone, and our hearts should faile vs. For we know our owne wickednesse, and our sinnes are euer before vs. But since former mercies are arguments of further mercies, and the granting of one grace, is a key to vnlocke the ga e, and open an entrance for the rest to follow; since the first loue is a testimony and token of more loue to be shewed and continued; we abound with such arguments to moue his Maiesty, blessed be his Name for them, whereby we may be assured that he will adde mercy to mercy, and fauour to fauour. Thus we see how fruitefull the louing kindnesse of God is, alwayes producing more, as one Corne encreaseth an hundred fold. This was the stay and staffe of Paul the Apostle, when he was in danger of death, and was brought vnto his answer; At my answering no man assisted me, but all forsooke me: I pray God that it may not be laid to their charge: notwithstanding the Lord assisted me, and strengthened me, that by mee the preaching might bee fully knowne, and that all the Gentiles should heare, and I was deliuered out of the mouth of the lyon: & the Lord will deliuer me from euery euill work, and will preserue me vnto his heauenly Kingdome, to whō be praise for euer & euer, Amen. 2 Ti. 4, 16, 17, 18.
Secondly, it is a speciall comfort to the afflicted when they are fallen into diuers tentations. Vse 2 For when the Tempter cometh vnto vs, and perswadeth vs that God hath cast vs off for euer, and that we are none of his, tempting vs to despaire of his mercy, and suggesting vnto vs our vnworthinesse: let vs record and recount Gods former mercies, taking sweete comfort therein, and stirring vp our selues to praier, with assurance to be heard. If he go about to perswade our harts by a strong illusion, that we are not effectually called, or freely iustified and elected, or endued with faith, and therefore shall be certainely condē ned: let vs neuer yeeld to Satan, nor to his Angels, neither to their helpers & assistants, the flesh and the world. When we are entised to commit sin, yeeld not to the subtilties and suggestions of the diuell, but flye from it, and follow after the contrary vertue very earnestly. When he calleth to our remembrance our sins and fals past, let vs cal to minde the remē brance of Gods mercies past, and rest in them as in a Sanctuary or place of refuge against all the stormes that Satan raiseth, and the floods that hee sendeth to sinke our soule in the gaping gulfe of hellish despaire. So long as God bestoweth vpon vs one drop of mercy, let vs neuer doubt of his great goodnes to be continued toward vs and to dwell in vs for euer. Wherefore the Apostle Paul saith, We reioyce in tribulation, Rom 5, 3 [...] knowing that tribulation bringeth foorth patience; and patience, experience; and experience, hope; and hope maketh not ashamed, because the loue of God is shed abroad in our hearts by the holy Ghost, which is giuen vnto vs. This is an excellent & notable vertue, to be throughly acquainted with Gods prouidence & dealing toward vs, wrought in vs by patience, & to haue experience of his continuall eye watching ouer his. Now we can say to our endles comfort in this manner: God hath kept mee from many dangers, he hath blessed mee with many graces, he hath assisted me against many enemies, I will therefore still trust in him, and depend vpon him; thus one benefit draweth on another. From this experience we haue a certaine hope of his mercies to be continued toward vs, and are assured of the truth & constancy of Gods promises, and of his good wil toward vs: so that in all tribulations and afflictions we must consider with our selues the former benefits of God, and from them gather new hope of the continuance thereof, whose mercy is a Fountaine that neuer can be dry, but springeth vp to euerlasting life, and as a Tree that is alwayes greene, and yeeldeth the sauory fruites of righteousnesse.
Thirdly, this Doctrine teacheth a notable Vse 3 difference between God and man, in bestowing of benefits. We see men are soone weary of their liberality, & cannot abide continuall beggers.
It is not so with the Lord our God, rich in mercy, aboundant in kindnesse, and plentifull in redemption toward all that call vpon him. The more bold wee are in asking, the more bountifull he is in granting. It is a common thing in the richer sort, to checke a man for often crauing, and to vpbraid and reproch the poore with those things they haue bestowed vpon them, as when they say, Why do you alwayes come to me, and beg of me? I haue giuen you this and that, at this time, and at that time, in such and such a place; aske no more of me, for if you doe, you shall go without. Thus do men reproue and reproch for often demanding. But see the different dealing of God to our endles comfort vnto the faithfull, be doth neuer vpbraid his benefits, he is not vnwilling to grant, he refuseth no mans person, he giueth liberally and bountifully to all that come vnto him. This is also a singular comfort to the weake conscience and afflicted soule, whē he is tempted to reason thus, Will God heare me, or respect me? Will he shew his louing countenance toward me a greeuous sinner, a miserable and wretched sinner, a silly and simple soule? Aske boldly of him, he reprocheth none, as the Apostle Iames teacheth, chap. 1, 5, 6. If any of you want wisedome, let him aske of God, who giueth to all men liberally, & reprocheth no man, and it shall be giuen him. The oftner we aske, the better we are accepted. The more we do desire, the more alwayes we doe obtaine. He chargeth vs to call vpon him in the day of trouble, and assureth vs of our deliuerance, Psal. 50, 15. He would haue all come to him that are heauy laden, with promise to be refreshed and eased. This is a notable encouragement to all persons to flye vnto God, not to runne to Saints or Angels, which neyther can heare vs, nor giue any gifts vnto men. Let vs alwayes be ready to craue of him, & praise him for his mercies receiued, seeing they assure more vnto vs, as we see the Apostle doth, who hauing experience that God had deliuered him, and gathering from thence, that God would deliuer him, breaketh foorth into this thankesgiuing, To whom bee praise for euer and euer, Amen. 2 Tim. 2, 18.
Lastly, let vs not stand in feare of any enemies Vse 4 that rise vp against vs, and conspire to hinder the peace of the Church, and stop the passage of the Gospel; when God beginneth to take the cause of his people into his owne hand, and smiteth any of his enemies on the iaw-bone, the rest are reserued to the like destruction. For wherefore doth God punish his aduersaries, and enter into iudgement with them? Wherfore doth he visite them, & strike them downe with his right hand? Is it onely to take vengeance on their sinnes, & to shew his iustice in their confusion? No, it serueth for the comfort and consolation of his seruants, that howsoeuer God be patient, yet in the end they shall not escape. This did Ioshua the Captain of the Lords hoast, teach the people and men of warre, chap. 10, 24, 25, when they had brought out those Kings vnto Ioshua which they had taken, he called for al the men of Israel and said vnto the chiefe of the men of warre, which went with him, Come neere, set your feet vpon the neckes of those Kings: and they came neere and s [...]t their feet vpon their necks. And Ioshua saide vnto them, Feare not, nor bee faint hearted, but be strong, and of a good courage [...] for thus wil the Lord do to all your enemies against whom ye fight. Where we see, that as God destroyeth not all the enemies of his Church at once, but singleth out some, that ye rest might haue a time of repentance: so if the rest despise the riches of his b [...]untifulnes, patience, and long-suffering. Not knowing that the bountifulnesse of God leadeth them to repentance, Ro. 2, 4, they shall be bound vp in the same bundle, and be cast into the fire, as the Tree that being spared, brought forth no fruite.
[The Lord saide vnto Moses, Feare him not, for I haue deliuered him into thine hand, and all his people, and his Land.] This King of Bashan was a strong and dreadfull enemy, descended (as we haue shewed) of the race of the Gyants, mighty in body, fearefull to behold, terrible to the Israelites, as may appeare by the comfort ministred vnto them. For God neuer exalteth and raiseth vp in vaine, he neuer willeth any to cast off feare, where no feare is. From hence we learne,Doctrine. The enemies of the church are not to bee feared. That the enemies of the Church are not to be feared. Howsoeuer such as set themselues against the people of God be many & mighty, growing in strength, excelling in malice, raging with cruelty; yet must not Gods seruants bee fearefull and distrustfull by dreading the power of men, but alwayes relye vpon God, keeping faith, and a good conscience, depending vpon him in life and death. Thus did the Lord strengthen the feeble hart of Hezekiah, when Rabshakeh with his bold and blasphemous mouth had [...]ailed vpon the strength of Israel, and had proudly threatened the King and his people, that they should be compelled to eate their own dung, and to drinke their owne water: Be not afraid of the words which thou hast heard, behold I will send a bl [...]st vpon him, and he shall heare a noise, & returne to his owne Land, and I will cause him to fall by the sword in his owne Land, Esay 37, 6, 7. And afterward, chap. 43.1, 5, when the people of God were greeuously oppressed by their bitter and bloody enemies, so that they were robbed, spoyled, snared, thrust and throwne into Dungeons, fettred in prison-houses, and euery way euilly entreated; he speaketh vnto them on this manner, Thus saith the Lord that created thee, O Iacob, and he that formed thee, O Israel, feare not, for I haue redeemed thee, I haue called thee by name, thou art mine: feare not, for I am with thee. So Christ forewarning his Disciples what entertainment they should finde in the world, Mat. 10, 26, 28, and how hardly they should be tryed; as to be betrayed, hated, [Page 864] persecuted, imprisoned, scourged, railed vpon, and in the end brought to their end, hee prepareth them to this duty, and repeateth it oftentimes, Feare them not. And the Apostle Paul, after he had earnestly instructed the Philippians to grow in all graces, & to leade their conuersation worthy the Gospel of Christ, he remembreth thē of this point, In nothing feare your aduersaries, Phil. 1, 18 Answerable to these precepts, are the worthy practises of the faithfull. Hereunto cometh the example of Moses, Heb 11,Exod. 11, 8. 27, when he led the people of Israel out of Egypt, notwithstanding the threatenings and bloudy words of Pharaoh, he feared not the fiercenesse of the King, but endured a constant maintainer of the Church of God, & ceassed not to encourage the people aga [...] their enemies, whose hearts failed and q [...]led when they were pursued and ouertaken by the Egyptians. Likewise, the three seruants of God beeing threatned by that great Tyrant Nebuchadnezzor, to be cast into the fiery Furnace, were not daunted or feared by his high power & fierce displeasure, but answered him; We are not carefull to answer thee in this matter. Dan. 4, 15. This appeareth at sundry times, & vpon sundry occasions in Dauid, whē he waxeth bold and couragious in the Spirit, & saith, I will not be afraid for ten thousand of the people that should beset me round about. Psal. 3, 6.
Reason 1 The reasons follow. First, God is with his people. If he be with them, shall we feare any to be against them? If we haue a protection from the Prince, shall we feare the face of the subiect? If the Lyon fight for vs, shal we feare the flye or the worme, yt are weak in strength? This is the reason vrged by the Lord in the Prophet, Feare not, for I am with thee, Esay 43, 5. Now God is with vs by his power and prouidence. If we consider these things that are in God, as his generall & speciall prouidence, which guideth and ouer-ruleth all things for the glory of his Name, and the benefit of his children, the holy meditation hereof ought to remoue from vs all distracting and distrustfull feare. When Christ had disswaded his Disciples from the feare of men, he saith; Are not two Sparrowes sold for a farthing, and one of them shall not fall to the ground without your Father? Yea, the haires of your head are numbred, Math. 10, 29, 30. And indeed the cause why in trouble we faint and faile for feare of men, whose breath is in their nostrils, and whose malice is limited, is, because we distrust Gods promises and prouidence, which is indeed a fearefull sinne. Againe, if we consider that God is with vs by his power, which being endlesse & infinite, is able to redresse & represse the greatest tyrant and tyrany in the world, we shall finde nothing more auaileable to keepe vs from the excessiue feare of weake man, seeing he can restraine them when it pleaseth him. This the three seruants of God acknowledge in their danger, Behold, our God whom we serue, is able to deliuer vs from the fiery Furnace, and he will deliuer vs out of thine hand, O King. Dan. 3, 13.
Againe, let vs haue our conuersation without Reason 2 feare, in regard of the persecuters themselues, and the power which they haue. For consider the difference betweene that which God can do, and that which man can do. The most vile and cruell tyrant that breatheth out threatnings and slaughter against the Saints, when he hath done his worst, and raged to the vtmost, when he hath disgorged al his malice, and quenched his thirst in bloud, can goe no further but to kill the body; but God can goe further, who hath the keyes of hell and death. Nay, these enemies cannot so much as kill the body or touch the skin with all their power, without the will of God, as our Sauiour speaketh to Pilate, when he boasted of an absolute power in his owne hands to binde or loose, to crucifie, or to absolue, Thou couldst haue no power at all against mee, except it were giuen thee from aboue. Iohn 19, 10, 11. This is that reason which Christ himselfe expresseth, Mat. 10, 28. Feare not them which kill the body, but are not able to kill the soule: but rather feare him which is able to destroy both soule and body in hell.
Thirdly, the enemies shall be destroyed. Reason 3 They fight against God, they fight against his people, & therefore they cannot prosper. True it is, they may for a time preuaile and proceed in their euill enterprizes, and God may for a season vse them as his Rod, to try the faith of his children; but when he hath vsed them as instruments to bring his iudgements to passe, they shall preuaile no longer. This consideration serued to encourage the people of Israel, when Pharaohs hoast pressed vpon them, and marched toward them: Feare not, stand still, & behold the saluation of the Lord, which he will shew to you this day; for the Egiptians which yee haue seene this day, ye shall neuer see them againe: the Lord shall fight for you, therefore holde you your peace. Exod. 14, 13, 14.
The vses remaine to be stood vpon. First, this teacheth, that the childe of God must be Vse 1 a man of valour and courage, and as a mighty man of warre, not to be daunted with any terrour to forsake his faith & a good conscience: but such an one as is able by the fortitude & power of Christ, to vndergo all tryals, to ouer-stride al dangers, to ouercome al enemies, and to triumph ouer all things that oppose themselues against their peace. So then the godly, whose faith ouercommeth the world, are not onely souldiers, but valiant souldiers,1 Iohn 5 and victorious conquerors. The Apostle hauing commended Moses, that he forsooke Egypt, & feared not the fiercenesse of the King, addeth this withall, For he endured, as he that saw him which is inuisible. Some were racked,Heb 1 [...] tempted, tormented, burned, stoned, & would not be deliuered. A wicked man is a very dastard and coward. He feareth euery creature, which is a great iudgment vpon him that will not feare God. The darknesse of the night, the solitarinesse of the place, the falling of a leafe, [Page 865] the crawling of a worme, the flashing of the lightning, the cracking of the thunder, the guilt of conscience doth terrifie them. But the godly are endued with true fortitude & magnanimity of minde, springing from the grace of faith, and are bold as a Lyon, Prou. 28, 1, they are resolued of Gods presence with them, and of his prouidence ouer them, being ready to say with Dauid, The Lord is my light and my saluation, of whom shall I bee afraid? The Lord is the strength of my life, whom then shall I feare? Though an hoast pitched against mee, mine heart should not be afraid. Psal. 27, 1, 2, 3. This made the Apostle, when he heard that bands and afflictions abode for him in euery Citty, to say, What do you weeping and breaking mine heart? For I am ready, not to be bound onely, but also to die at Ierusalem, for the Name of the Lord Iesus. Acts 21, 13. The faithfull indeed walke thorough ma [...]y tentations, on the right hand, and on the left, and enter into many combates; yet they sh [...]nne not the brunt of the battell, nor feare to loke the enemy in the face, nor shrink backe from the push of the P [...]ke, because they haue put on the whole armour of God, and haue their hearts setled, and their heads co [...]ered in the day of triall. Therefore the Apostle exho [...]teth, that we should be strong in the Lord, and put on the whole armour of God, that we may be able to stand against the assaults of the diuell, & to resist in the euill day. Eph. 6, 11, 12, 13. It is not enough for vs to prouide armour, and to haue it lying by vs, as we see men in [...]heir houses haue Pikes, and Halberts, Corslets, and Muskets, hanging by the wals, waxing rusty through want of vse: but we must put them on, and buckle them about vs: wee must alwayes haue our loynes girt, [...]e 1 [...], 35 & our lights burning, hauing on the brest-plate of righteousnesse, taking the shield of faith, and drawing out the sword of the Spirit, which is the word of God. Neither is it sufficient to defend vs, to put on armour, but we must put on the whole armour of God. We must be armed from top to toe, and leaue no part vnarmed and vnguarded, lest the enemy espye his aduantage, and worke our destruction. We must be armed within and without, before vs and behind vs, in soule and in body, in tongue and eare, in head and heart. For if Satan (who as a roaring Lyon seeketh whom he may deuoure) finde vs in any part or member naked, & vndefended, we lye open to him to surprize vs at his pleasure, and to bring vpon v [...] swift damnation. Dauid was armed with the armour of God, being a man after Gods owne heart; bu [...] because whē he saw the beauty of Bathsheba, [...] 11, 1 he made not a couenant with his eyes not to lust, Satan ensnared him to commit folly. At another time, leauing his eares vnarmed, and setting them open to the false information and accusation of Z [...]ba, [...] 1 [...], 3 he was drawne away to peruert iustice, and to betray the cause of the innocent, and to condemne the iust without hearing. So four eare be at any time vnarmed, it is ready to heare and receiue, and beleeues slanders & false tales against our brethren. If the Helmet of saluation do not couer our head, if ye toong be not fenced, the diuell will set th [...] on work, to deuise euil slanders, and to publish them to the disgrace and discredite one of another. Ionah was a man of God, and a Preacher of repentance to the Niniuites; yet because he left his tongue vnarmed, and did not set a watch before his mouth, he brake out into an open and insolent contempt of God, saying, I doe well to be angry vnto the death, chap. 4.9. Seeing therefore, we are compassed about with such an army of enemies, that watch all occasions, and seeke all opportunities against vs, they are greatly deceiued, that make the life of a christian to be an easie and ydle profession, & take the Gospel to bee a profession of liberty: (as ye enemies of the grace of God obiect against vs) for it may cost vs dearly, euen the resisting vnto blood, and the forsaking of all earthly commodities, that the wo [...]ld holdeth in greatest price. Let vs therefore as wise builders,Luke 14, 28 sit downe and cast our accounts before hand, what our worke may cost vs. For such onely as continue to the end, shall be saued.
Secondly let vs goe boldly forward in the Vse 2 duties of our calling. The Church of God is not alwayes in one state. Sometimes it liueth in quiet and peaceable times, when the Gospel is publikely preached & professed, taught & receiued with liberty of meeting together, & with freedome of conscience, without opposition or gain saying, as by the blessing of God it is among vs. Sometimes the truth of God is resisted, the professours are persecuted, the Gospel is suppressed and oppressed by the rage of the enemy, the faithfull are slaine and put to death with all kinde of cruelty. Notwithstanding let vs not feare their feare,1 Pet. 3.14, 15 neyther be troubled, but sanctifie the Lord in our hearts, & be ready alwayes to giue an answer to euery man, of the hope that is in vs, with al meeknesse and reuerence. So then the godly should not feare the threatnings of the vngodly, nor so be troubled as therby to abstain from such necessary duties, as their callings do leade and direct them vnto; but on the contrary, make the Lord theyr feare and theyr dread, and make a bold confession of the precious faith they conceiue, as those that labour to maintaine a good cause with a good conscience. Let vs all goe forward with courage and constancy in our callings, let vs performe with diligence the duties laid vpon vs; and albeit crosses do crosse vs in the way, and many dangers meete vs, wee must not shrinke backe, but stand fast, and goe forward in our profession. This should be in all Magistrates, that are as the Gods of the earth, and the Ministers of iustice, they must bee men of courage, to performe the duties of theyr calling, Exodus, chapter 18, verse 13: they must bee endued with the spirit of power, and of godly boldnesse, to goe through with euery good [Page 866] worke with a constant resolution, and not stand in feare of any man, considering that the cause is the Lords which they handle. They must call and compell others to walke in their duties, that so the sword of the Magistrate may be ioyned with the word of the Minister. This should bee also in all Ministers of the Gospel, though the power of man rise vp against them, they must depend vpon him that is highest in power. This christian courage appeareth to haue beene in the Apostles,Acts 4.2.29. when they were persecuted & imprisoned for preaching in Iesus Name the resurrection from the dead; considering the multitude of enemies, the assembling of the Rulers, the corruption of Pilate, the malice of Herod, the cruelty of the Pharisies, the rage of the Gentiles, & the tumult of the people, they praied, saying; Now O Lord, behold their threatnings, and grant vnto thy seruants with all boldnesse to speake thy word. And this generally should bee practised of all the godly that haue in mercy receiued to beleeue, they must go forward in their holy faith and obedience, and arme themselues against the tentation and feare of restraining their liberty, of losing their goods, of laying downe their life: and when men persecute vs for imbracing the faith, and professing of godlines, we must remember Gods care ouer his seruants, and his speciall prouidence ouer them that feare him, with the most blessed end that shall certainly follow,2 cor. 4, 17, 18 to wit; the kingdome of heauen, and an exceeding waight of glory.
Lastly, seeing the godly must lay downe all Vse 3 feare which the wicked seeke to cast vppon them for righteousnesse sake, let vs labor truly to feare God. For if we may not stand in feare of men, let vs know whom we ought to feare and reuerence, euen the Maiesty of God, fearing to offend him, as a good childe feareth his Parents, as the Prophet teacheth, A sonne honoureth his father, and a seruant his master: If I be a Father, where is mine honour? If I be a Master, where is my feare, saith the Lord of hostes? Mal. 1, 3. This feare is the beginning of wisedome, as the wise man sheweth, Prou. 1, 7, for this feare the holy man Iob is exceedingly commended in the Scriptures: & this feare should be stronger in vs to keep vs from sinne, in respect of God, then in respect of mē. This is the vse directly made by the Prophet Esay, chap. 8, 11, 12. Say yee not, a confederacy to all them, to whom this people saith a confederacy, neither feare ye their feare, nor be afraid of them: Sanctifie the Lord of hostes, and let him bee your feare, and let him be your dread. Where we see, that hauing remoued from them the false feare of men, he planteth in them the true feare of God: hauing shewed where it should not be, he teacheth where it should be: hauing declared what feare is euill: he toucheth the remedy. The ready way to take from vs the feare of men, & dangers that may fall vpon vs from men, is the feare of God. For whosoeuer feareth God aright,How the fe [...] of God [...] ueth away th [...] fea [...]e of m [...] he will not prouoke him to wrath for feare or loue of any creature, knowing that God is stronger and mightier then al, and assuring himselfe that if God be offended no creature is able to secure him and safegard him from danger of iudgement Againe, whosoeuer hath God his friend, shall not need to feare man to be his enemy. If then we seeke to feare God with all our heart aboue all things, we shall be free from the immoderate and excessiue feare of the mightiest enemies. But if we doe not feare to offend him, we shall bee constraind alwayes to tremble at the least occasion, and to feare the wicked, the diuels, death hell, and damnation. Euery storme of troubles shall be able to ouerturne vs. Let not our hearts therefore be troubled, let vs rest in God, and beleeue in him. Let no danger driue vs to deny h [...]m,Mat. 10.33. lest we be denyed of him in his kingdome. And let vs consider the heauy punishment determined and reserued for all distrustfull and fearefull men which shall feare man more then God, and so make ship-wrack of faith and a good conscience, they shall be punished with vnbeleeuers, with the abhominable, with murtherers and whoremongers,Reuel. 21, 8. with idolaters and lyars, in the Lake which burneth with fire and brimstone.
CHAP. XXII.
1, AFter the children of Israel departed, and pitched in the plaine of Moab, on the other side of Iordan from Ierico.
2 Now Balak the sonne of Zippor, saw all that Israel had done to the Amorites.
3 And the Moabites were sore afraid of the people, because they were many, & Moab fretted against the children of Israel.
4 Therefore Moab said vnto the Elders of Midian, Now shall this multitude licke vp all that are round about vs, as an Oxe licketh vp the grasse of the field, and Balak the son of Zippor, was King, &c.
5 He sent messengers therefore vnto Balaam the sonne of Beor to Pithor (which is b [...] the Riuer of the Land of the children of his folke) to call him, saying; Behold, there is a people come out of Egipt, which couer the face of the earth, and lie ouer against me.
6 Come now therefore, I pray thee, and curse this people, for they are stronger then I:) so it may be that I shall be able to smite them, & to driue them out of the Land: for I know that he whom thou blessest, is blessed, and he whom thou cursest, shall be cursed.
[Page 867]7 And the Elders of Moab, and the Elders of Midian departed, hauing the reward of the soothsaying in their hand, and they came vnto Balaam, and told him the words of Balak.
8 Who answered them, Tarry here this night, and I will giue you an answer, as the Lord shall say vnto me, so the Princes of Moab abode with Balaam.
9 Then God came vnto Balaam, and saide, What men are these with thee?
10 And Balaam saide vnto God, Balak the sonne of Zippor, King of Moab, hath sent vnto mee, saying:
11 Behold, there is a people come out of Egipt, and couereth the face of the Earth: come now, curse them for my sake, so it may be that I shall be able to ouercome them in battaile, and to driue them out.
12 And God said vnto Balaam, Goe not thou with thē, neither curse the people, for they are blessed.
13 And Balaam arose vp in the morning, and said vnto the Princes of Balak, Returne vnto your Land, for the Lord hath refused to giue me leaue to goe with you.
14 So the Princes of Moab rose vp, and went vnto Balak, and said, Balaam hath refused to come.
HItherto we haue seene ye prosperous and happy successe, which ye Israelites had against three mighty enemies, and the threefold triumph ouer them. But here ariseth a new enemy, with a new deuice, or rather a knotte and band of many enemies, to stoppe their passage, to lessen their multitude, and to weaken their strength. Moses therefore first declareth what lets and impediments they had, as blockes lying in their way, and what stopping of their quiet and peaceable proceeding. Thus they meet with many stayes, and encounter with many dangers that will dwell in Canaan. They had already ouerpassed many perils, and ouercome sundry enemies, now they might begin to looke for rest, and to repose thēselues in peace and quietnesse. But see here in the example of the Israelites, as in a glasse, the life of a christian: heere is no time long to sit still, heere is no place of pleasure, when one danger is past, we must looke for another. For when they had ouercome some of their enemies, as the Canaanites and Amorites, now the very iawes of death, & the very gates of hell seeme to be opened against them, and the diuell to poure out, as it were at once, all the venome of his malice vpon thē. These hinderances which here they meete withall, are set down in foure chapters, whereof some are outward, & some inward, partly from others, and partly from themselues, so that they had missed of their inheritance, both through the counsels & plottings of their enemies, & through their owne sinnes and wickednes, had not God in mercy defeated the one, and pardoned the other.
Touching these hinderances cast in their way; obserue first of all the preparation of thē in this chapter: Secondly, the substance of them, and setting of them on work, in the two next chapters following. Lastly, the conclusion of those hinderances, both prepared & imployed in the 25. chapter. Touching the preparing and prouiding of meanes to stop the Israelites, consider in the first place a seeking and trying to get them: secondly, the obtaining and procuring of them. But first, the occasions of seeking and sending abroad are noted. The Israelites possessed the plaine of Moab. Balak had heard wha [...] the Israelites had done to his neighbours the Amorites, their victories bred in him feare, and feare ingendered a very wary proceeding. He saw an huge multitude of them encouraged with their late prosperous successe, and lying as Grashoppers vpon the earth, ready to eate vp all that was round about them, as an Oxe licketh vp the grasse of the field. Hee thus beholding his neighbours house on fire, nay consumed with the fire, and his owne in imminent danger, thought it high time to looke about him, and to seek new remedies for those new accidents. For fearing in himselfe what might be the euent, fretting inwardly against his enemies, & doubting the losse of his owne kingdome, he resolued not to be ydle, but to procure means to worke their confusion, knowing, that prouiding before is better then repenting after,Halicarn. antiq. Rom. lib. 11. and esteeming it an high point of wisedome, not at all to trust, rather then afterward vainly to accuse those whom thou hast foolishly trusted.
Now because nothing serueth so fitly to auoide rashnesse as counsell, and that two eyes see more then one, and three more then two, he associateth vnto himselfe the Midianites his neighbours, bordering vpon him, & therefore hopeth, that the neerenes of the common danger would easily ioyne them in the same cause. These entring into a confederacy, as brethren in euill, after long aduisement and consultation had among themselues, in ye ende do resolue to ioyne together against Israel, as against a common enemy, thereby to lessen his number, to weaken his strength, & to empaire his greatnesse rising by degrees, who seemed able to eat vp the Moabites, to consume their Townes, to possesse their substance, & to take both their Citties & substance into their own hands. And because they thought it a great dishonour & disparagement vnto themselues, to sue to Israel for peace, and yet finde not themselues able to meete him openly in the field, they determine to send to a with & wizzard, who for magicke was renowned among the Infidels, that when they could not preuaile by helpe of man, they might ouercome by the helpe of the diuell, like vnto the desperate resolution of Iuno in the Poet: ‘[Page 868] Virgil. Aeneid. lib. 7.Flectere si nequeo superos, Acheronta mouebo.’ that is,
Thus the wicked forsake God, and go for succour to the diuell, and therefore, while they seeke to auoid one mischiefe, they draw vpon themselues many. Wherefore, messengers are directed, and great men are sent with great gifts from them of the league to Balaam, who in regard of his Citty was of Pethor, which Ptolomy calleth Pacor, lying on the Riuer Euphrates; in regard of his Country, he was of Mesopotamia, a part of Syria, as appeareth in many places. In regard of his profession and practise,Numb 23, 7. Deut. 23, 4. he was a Sorcerer and Soothsayer, as we shall see afterward: Hee was sent for to curse the people, that is, to bewitch them, to weaken them with his charmes and spels, that so they might be able to match them, and to encounter with them, presuming vpon him (as the Church of Rome do of the Pope) that he hath blessing and cursing in his own sleeue, to apply and vse eyther of them at his owne pleasure But we know indeed, that he is blessed whom the Lord our God shall blesse, (though the diuell and his instruments should throw and thunder out their curses against him) and he is accursed, whom our God shall curse (though all the world should pronounce him blessed.) As for the blessings & cursings of cunning men and women, they are nothing; neyther the one helpeth, nor the other hindereth, nay the diuels themselues, wholy set vpon mischiefe, cannot hurt vs any further then God permitteth. True it is, Satan, and consequently Sorcerers, his slaues and vassals, somtimes do effect great things, as we see in the history of Iob chap 1, 12, and in the tentations of Christ, Mat. 4, 5, they exercise their power, not onely ouer the goods, but ouer the bodies of men, euen of the beleeuers; yet without the sufferance of almighty God, they can do nothing.Math 8. Math. 10. They could not enter into the Swine before they were allowed. The haires of our head are numbred. Not a Sparrow falleth to the ground without the will of our heauenly Father.
When Bal [...]am saw the messengers, that they came not with their hands empty, but brought great gifts, and promised greater, which oftentimes blinde the eyes of the wise, Exod. 23, 8. and paruert the words of the righteous; the couetous wretch thirsted after the wedges of gold. as the wages of vnrighteousnesse, and his heart ranne after filthy lucre to curse the people of God, that he might enrich himselfe, and so to become a cursed instrument to ye cursed counsels that were taken aginst the people of God: whereas the true Prophets are not beguiled with bribes and led away with gifts, 2 Kings 5, 16. Dan. 5, 17. He desireth of the messengers one nights respit to bring his busines to good effect (not able at the present to resolue them) to see whether he could draw the Lord to fauour his purposes and proceedings. God appeareth vnto him, and asketh him what the men were that came to him; not that God was ignorant, and needed to be taught or in structed what those persons were, but to draw from him a voluntary confession of the matter, which being truely opened and declared, God forbiddeth him to go to the Moabites, because they had a mischieuous purpose, and to curse the Israelites, because they were a blessed people. Whē he perceiued to his great griefe, that God had concluded and determined to continue his mercy and blessings vpon his people, which no deuice of man could diminish, no works of the diuell could abolish; the morning being come, he returned an answer to the messengers, and sent them backe without their long-hoped desire, excusing himselfe, that he could not goe with them, as himselfe desired, and as they had deserued at his hands; and hauing his minde wholly fixed on his reward, he saith,Ioseph [...] lib. 4, cap 6. Returne backe to your Lord; as for me, I desired nothing more then to accompany you, but the Lord hath stopped and restrained my purpose, and will not suffer me to go with you, or to helpe you. Wherein obserue how this couetous hyreling, & false Prophet, being willing to vndertake ye worke, because of the wages, and to promise his best helpe, that he might finger the hyre, behaueth himselfe fraudently and vnfaithfully (as hyrelings do) mincing the matter, and reuealing one part, but concealing another part of the reuelation giuen him of God. For whereas God had said, Thou shalt not goe, thou shalt not curse the people, because they are a blessed people, denying vnto him, as well his purpose of going, as his promise of cursing, he declareth the former, but dissembleth the latter; he sheweth to the Princes and Gouernors, that GOD restrained him from going, but hideth this, that the same GOD had forbidden him to curse the people, together with the reason of it, That they are blessed, lest the messengers should be offended, and his expected hyre denyed & deteyned.
This is the summe and substance of this diuision. But before we enter into the handling of the Doctrines offered heerein to our considerations (to the end we may cleerely see into the meaning of the whole history) it shall not be amisse for vs to answer certaine doubts and difficulties that arise, as well from the purpose of Balak, as from the person of Balaam. Some of reuerent account in the Church,Caluin [...] in 4. [...]ib. [...] interpret this history otherwise then can stand with the circumstances of the Text, and the proportion of faith in other Scriptures. For they suppose that Balak sought helpe of the true God, reuerenced his Prophet, and had the seed of religion remaining in his heart. If this were so, why doth he not himselfe fly to God by prayer? And why doth he not stirre vp his people to prayer? Why do they not all as one man, [Page 869] ioyne in supplications and intercessions to be helped of God? Why did he require Balaam to come with cursings and bannings against Israel, if there were any sparke of true piety left in his heart? Againe, it is imagined, that Balaam was a Prophet of God, and endued with the spirit of Prophesie, to whom GOD vsed oftentimes, and ordinarily to appeare, & so do make him as it were a meane betweene the true Prophets and the false Prophets, therby God making himselfe knowne among the Infidels, and neuer leauing himselfe without witnesse. Such were the Sybils thought to be, liuing among the Gentiles, and giuing testimony to the truth of God. But we know no such meane betweene true and false Prophets. [...]swer. For whosoeuer is not a true Prophet, is a false Prophet: and whosoeuer is a false Prophet, cannot be a true Prophet of God. He that is of God, is a true Prophet: he that is of the diuell, is a false Prophet. Neither doth the deliuery and vtterance of some truth, make a true Prophet, for then the diuell should be a true Prophet, who sometime speaketh the trueth, albeit to a sinister end. For he confessed the Messiah to be the Sonne of God, [...]arke 1, 24. thereby to darken the Doctrine of Christ, and to discredite the power of the Gospel, raising a suspition that he hath some familiarity & friendship with Christ, & by drawing men to doubt of the truth of our redemption, inasmuch as the diuell is a lyar from the beginning, [...] 8, 44., & the father of lying. And touching the Sybils, they carry not any certaine credit and authority, being all, or the most part, forged & foysted in, [...] 13, 2 to win credite to the word of God, which needeth not the lyes of any, to vphold the truth and authority thereof. For they are brought in, speaking more clearely and euidently, more plainly and particularly of Christ and his kingdome, then any of the Patriarkes or Prophets, then Moses, or any that liued after him. Esay is worthily accounted to bee an Euangelicall Prophet, prophesying distinctly and determinately of the passion & sufferings of Christ, yet it is as nothing in comparison of that the Sybils expresse, [...] S [...]billine [...] [...]nter [...]ffe I [...]a. [...]sa [...]o Ex [...] [...], 11. touching the name and nature of Christ, touching his originall & off-spring, touching his death and resurrection, touching Antichrist and other enemies of the Church. Now shall we thinke that God would reueale more to them then to his owne Prophets, and the sonnes of the Prophets? to such as liued out of the Church, more then to all that were brought vp in the Church, and sucked the sincere milke of the Scriptures, and had the most sureword of the Prophets, [...], 1 [...]. to the which they did take heede, as to a light that shineth in a darke place. Besides, we cannot hold this Balaam for any true Prophet, but for a false Prophet, [...] such as Simon the Sorcerer mentioned in the Acts: Notwithstanding all the goodly glozes that he maketh, to winne himselfe credite and estimation, whereof wee shall speake more afterward. Furthermore, others thinke that Balaam meant his own false gods, when he saith, Tarry heere this night, Obiect. and I will giue you an answer as the Lord shall say vnto me. And againe, Returne into your Land, for the Lord hath refused to giue me leaue to goe with you, but that he was preuented of his purpose, by the true God appearing vnto him. But this coniecture is ouerthrowne by the expresse words in this place. For the word is Iehouah, Answer. a name alwayes in Scripture giuen to the true God onely, and neuer applyed to any false gods; yea, the true God was knowne by his name among the Gentiles, and by it was discerned & distinguished from the Idols of the Nations, which indeed are no Gods.
Now that we may attaine to the true meaning of this Scripture, and resolue of the right interpretation thereof, I will set downe certaine rules and conclusions, which concerne the matter in question, which being fully determined, and throughly descided, the truth will euidently appeare to all men, how to carry this whole history, and make one part to agree with another. The first conclusion is, that Balaam was a lewd and wicked man.The first conclusion. True it is, if we looke into his bare and naked words without the matter, and examine his sayings without his practises, he may seeme a very faithfull and right religious man; yea, a most worthy and notable Prophet. He hath God alwayes in his mouth, and at his fingers ends, he will not resolue the messengers before hee haue asked counsell at the mouth of ye Lord: if hee might haue an house full of siluer and gold, he cannot goe beyond the word of the Lord his God to do lesse or more: he telleth them he can deliuer nothing vnto them, but what he receiueth of the Lord. But if we consider the matter aright, and try his fayre speeches by the touch-stone of his foule life, and measure his wretched actes with his wicked counsels, we shall easily discern in his smooth carriage, a deepe dissembling, and the Lord to be sparingly in his hart, that was abundantly in the mouth. He had a prophane minde, & euill meaning, louing the wages of vnrighteousnesse, and being carried away with desire of money (which is the roote of all euill) to curse the people of God, as the Apostle teacheth, & therefore he was rebuked by a dumb beast for his iniquity. Hee also was Balaks schoole-master, and instilled the greatest mischiefe that might be into his heart, informing him how to subdue the people of God, and teaching him how to lay a stumbling blocke before the children of Israel,Reuel. 2. to draw them to spirituall and bodily fornication, when he saw that by his charmes hee could not preuaile against them. And albeit the Israelites were encreased as the Fish in the Sea, and as the Stars of Heauen, wherein were many thousand persons that could not discerne betweene their right hand and their left hand, yet he was ready and willing to curse, where GOD had not cursed. And as a wretched death followeth [Page 870] a wicked life, so the iustice of GOD found him out lurking among the Midianites, Numb. 31, 8, to verifie the threatning of the Prophet; As he loued cursing, so it fell vpon him, and as hee loued not blessing, so was it farre from him; as hee cloathed himselfe with cursing like a raiment, so it entred into his bowels like water, & like oyle into his bones. Psal. 109, 17, 18.
Thus we see, as his life was, so was his death, a curssed beginning, a fearefull ending; God swept him away by a violent & sodain death, together with those that set him on worke, that as they conspired together, so they might be consumed together. If then he be a wicked man that intendeth to curse the people of God, that hath his heart possessed with couetousnesse, that loueth the wages of vnrighteousnesse, that layeth a baite and snare to entangle men in euill, that seeketh to draw vpon them the wrath of God, and after all is slaine by the sword of those whom hee intended to destroy, himselfe falling into the pit which he had digged for others: then the first conclusion holdeth as a certaine truth, that this Balaam (whatsoeuer vizard of piety and holinesse he pretend and put on in outward shew) was indeed a very lewd and wicked man.
The second conclusion.The second conclusion is, that Balaam was no true seruant of God, but an open Idolater. This confirmeth further, and giueth strength to the former point. As he was lewd in his life, so he was corrupt in his religion, one of the idolatrous Gentiles, an aliant from the Common-wealth of Israel, a stranger from the couenant of promise. For whether he were one of the Midianites, as some imagine, or whether he were one of the Aramites, as we declared before; whether hee were sent for, neerer or further off, the conclusion holdeth, that hee was none of the Israelites, Rom. 9, 4, to whom pertaineth the adoption of Sonnes, the Arke of the Couenant, the Tables of the Law, and the seruice of God. Moreouer, when he was come into the presence of Balak, Numb. 22, 41, and 23, 1, 2, they both went vp into the high places of Baal, where that abhominable Idoll was worshipped, where no doubt they serued Baal in the Idols Temple. Besides, it is apparent in the whole history following, that he ioyned with Balak in his idolatrous sacrifices. If then hee had not beene one of the Idolaters, he would not haue gone to that Idoll, nor haue erected new Altars, contrary to the will of God, who would onely be serued in the place that himselfe had appointed.
The third conclusion.The third conclusion is, that Balaam was a very witch and wizard, a false Prophet, but a true sorcerer, famous, or rather infamous for his diuellish magicke which he practised among the wicked and idolatrous Nations. Such a one was Simon that sorcerer, mentioned in the Acts of the Apostles, chap. 8, 9, 10, 11, and 13, 6, 8, who vsed witch-craft, and bewitched the people of Samaria, saying, that he himselfe was some great man: to whom they gaue heed from the least to the greatest, saying, This man is that great power of God; and they gaue heed vnto him, because that of long time hee had bewitched them with sorceries. Such a one also was Elimas, who was likewise a Sorcerer, a false Prophet, the childe of the diuell, and an enemy of all righteousnesse, withstanding the preaching of the Gospel, hindring the hearing of the word, and peruerting the straight waies of the Lord. So had this Balaam, throgh his enchantments and superstitious artes, obtained a great name farre & neere among the Infidels, so that they resorted to him as to an Oracle, and esteemed him as an Angel of God, being able to helpe or to hurt, to further or to hinder, to blesse or to curse whomsoeuer he pleased. Such were wont to be in great fauour and credite with Kings and Princes, as appeareth by the enchanters of Pharaoh, Exod. 7, 11, 22, and by the Sorcerers and Astrologians of Nebuchadnezzar, Dan. 2, 2, who were oftentimes called into their presence, and brought before them, as men in whom their speciall delight was, & their confidence reposed. These men, howsoeuer they were magnified in Princes Courts, and had an honourable name among the Nations that knew not God, yet were prophane Prophets of prophane men, & the very chaplaines of the diuell, practising charmes and coniuring, which by the iudiciall Law of God was death, Exod. 22, 18.
Thus the Scripture calleth him a Sorcerer in plaine termes and expresse words, Iosh. 13, 22. Balaam the sonne of Beor, the soothsayer, did the children of Israel slay with the sword, among them that were slaine. The word which the holy Ghost there vseth, is Chosem, which signifieth one that diuineth by diuination, and fetcheth answers from the diuell whom they tooke to be God; and it is one of those eight sorts of witches and practisers by diuels, mentioned in the 18, chapter of Deuteronomy. And his very drift and purpose was to curse; that is, to bewitch them, and so to weaken them with his enchantments, that they might be a cursed and detested, a loathsome and forlorne people. So it is noted, that when the Embassadors came first vnto him to acquaint him with the purpose of Balak, they had the reward of the soothsaying in their hands, Numb. 22, 7. Yea, when the Lord opened the mouth of Balaam to vtter his will against his owne will, & the truth hath this wretch vpon the racke, he confesseth, that all his sorcery and soothsaying could not preuaile against Gods people, saying; There is no sorcery against Iacob, nor soothsaying against Israel. Numb. 23, 23. This also sundry of the Fathers affirme, that he was famous in art-magicke,Aug Ser [...] [...] de [...]. and mighty in working by hurtfull charmes, and therby grew in great estimation among all the people of the East. This likewise is the iudgment of Origen, Gregory, Nissen, Basil, and others, reputing him as a Prophet of the diuell, thinking he had bene oftentimes hyred for like purposes, & perswading [Page 871] themselues he had made many like experiments of his science in former times. Lastly, the manner of his whole proceeding, [...]m. 24, 1. in going to fetch diuinations and answers from the diuell, and in preparing seuen Altars, seuen Bullocks, seuen Rams, seuen sacrifices, is altogether correspondent and answerable to the ancient Discipline of the Magitians, [...]natur. hist. [...] 8. cap. 10. [...]. Chil. 1. [...]. 1. [...]. Echog. 8. who ascribed a certaine kinde of heauenly force and vertue vnto vneuen numbers, as appeareth by the Poet, Numero Deus impare gaudet, that is,
This deuise proceeded at the first from the Pythagoreans, [...]an in lib. 4. [...]ap. cap. 14. [...]. lib. 14. [...]ph. [...] in lib. [...]. who made all things to be the resemblance & similitude of numbers, whom Aristotle and Galen in many places laughed to scorne. Wherefore seeing we haue sufficiently proued by testimony of the Scripture, and authority of the ancient Fathers, that Balaam was no better then a Witch & Sorcerer, therfore he dealeth in all his actions according to the learning of the Augures and soothsaying, which we will vnfold for our better vnderstā ding of this History in the last conclusion.
Hitherto we haue spoken of the person of Balaam, and haue discouered his wicked life, his wretched idolatry, his execrable sorcery: we haue made it plaine, that both Balak the King, and Balaam the false Prophet, were of the vnbeleeuing Gentiles, without hope in God, without beleefe in Christ, without taste of religion, without sparke or spice of godlinesse: so that in the next place wee will lay downe certaine rules of the base or bastard religion of these Nations, and vpon those cō clusions as vpon a sure and certaine foundation wee will build the interpretation of this place.
[...] fourth [...]clusion.Therefore the fourth conclusion shall be, that the Gentiles had and held many gods, & onely the people of Israel beleeued and worshipped one God, to whom Moses said; Heare, O Israel, the Lord our God is Lord onely. Deut 6, 4. When Salomon by marrying strange wiues, embraced also a strange religion, it is noted that his wiues turned his heart after other gods, So that he followed Ashtaroth the god of the Zidonians, Milcom the abhomination of the Ammonites, and Chemosh the Idoll of the Moabites. 1 Kings 11, 4, 5. This the Apostle Paul plainly teacheth, 1 Cor, 8, 4, 5, 6. We know that an Idoll is nothing in the world, and that there is none other God but one: For though there be that are called gods, whether in heauen or in earth, (as there bee many gods and many lords,) yet vnto vs there is but one God, which is that Father of whom are all things, and we by him. Where we see, the true religiō touching one God, is opposed against the superstition of the Infidels, touching the plurality and multitude of gods. Thus then we see, that in the corrupt opinion of corrupt men, they had many gods; some worshipping the Sunne, the Moone, the Starres: some the Angels, others Iupiter, Mars, Mercury, Diana, and many such of like sort. For being left to the vanity of their owne minde, they gaue diuine worship wheresoeuer any diuine gift appeared in any creature, And so while they professed themselues to be wise, they became fooles. They turned the truth of God into a ly, Rom. 1, 22, 25 28. & worshipt the creature insted of the Creator, which is blessed for euer: so God gaue them vp to their hearts lusts, and deliuered them vp into a reprobate mind, to do those things which are not conuenient.
The fift conclusionThe fift conclusion. is, that as they beleeued many gods, so they imagined that euery people had his protecting god to be their patron and protection, to store them with blessings, and to preserue them from their enemies. In each Towne and City one was chosen to bee the Deus tutelaris, that is, the Patron of the place: (for euery house is a little City, or rather euery City a great house. Ʋiues his annot. on August. de Ciuit. Dei. lib. 1. cap. 3.) When he was well pleased then they prospered; when he was angry they were ouercome & destroied,Macrob. Saturn lib. 3. cap 9. Herodian lib. 8. as is testified by sundry writers of good credit. Thus do the Papists at this day. For as they call vpon sundry Saints for sundry purposes; vpon some for the plague, vpon others for the safe deliuerance of women, vpon others for the tempests on the sea, vpon others to obtaine faire weather, and haue a seuerall Saint for euery season; so they account them their Patrons, and call them by the name of their protecting gods,Pa [...]l. Ioui. hist. lib. 24. as appeareth by Paulus Iouius one of their owne writers of histories. Thus wee see, that the idolatry of our time is indeed and in truth the same with the ancient idolatry of the heathen: so that albeit the names of the Idols bee changed, yet ye nature of the idolatry is still retained. Now the truth of our conclusion is euidently collected & gathered out of the Scriptures. Hereunto commeth the reason produced by Iephtah to auow the lawfulnes of inheriting the Cities of the Amorites which Israel had conquered by the sword, & held by prescription for three hundred yeeres, Iudg. 11, 24. Wouldest not thou possesse that which Chemosh thy god giueth thee to possesse? So whomsoeuer the Lord our God driueth out before vs, them will we possesse. This also appeareth in the description of the wickednesse of Ahaz, 2 Chron. 28, 23. In the time of his tribulation did hee yet trespasse more against the Lord, for he sacrificed vnto the gods of Damascus, which he falsly supposed had plagued him, and he said, Because the gods of the Kings of Aram helped them, I will sacrifice vnto them, and they will helpe me; yet they were the ruine of him & of all Israel. It was the Lord that smote him, not the gods of the Aramites: so that he is deceiued in thinking they were holpen by their protecting gods. For such was the wickednes of his prophane hart, that he did not acknowledge the hand of God to be gone out against him, but ascribed it to the power of those false [Page 872] gods, and therfore sacrificed vnto them to his owne confusion, to the ruine of Israel, and to the dishonor of God. Therefore the Prophet before reproued Amaziah, 2 Chron. 25, 14, 15, who after the slaughter of the Edomites, broght the gods of the children of Seir, and set them vp to be his gods, and worshipped them, Why hast thou sought the gods of the people, which were not able to deliuer their owne people out of their hand? Hereunto also commeth the boasting of Saneherib ouer Ierusalem, 2 Chro. 32, 13, 14. 2 King. 18, 33, 34. Know you not what I and my father haue done vnto all the people of other countries? Were the gods of the nations of other Landes, able to deliuer their land out of mine hand? &c. Thus in the heathenish Religion euery wood and fielde had his locall gods, without whose good fauour no humane action could in that place haue any happy successe, as appeareth in sundry Authors: when Cambyses and Cyrus departed out of Persia,Soph. in electra. Tacit. hist. lib. 2 Xenoph. lib. 1. Cyropaed. they besought the gods protectors thereof, to send them forth fauourably and with good speed. We see then that Idolaters held this as a certaine ground and principle of their religion, that euery place, euery people, euery Prouince and Kingdome, had a peculiar god to be their patron and protector, to defend their worshippers, to fight their battels, and to deliuer them out of the hands of their enemies.
The sixt conclusion.The sixt and last conclusion remaineth, (which is the cheefe point to bee considered) that is, yt the Gentiles going to warre against any nation, vsed ordinarily to coniure & call vp the protecting god of that people, to forsake them and come on their part, promising to bestow either that place on him againe, or else a more large and spacious place, so that he should bee sure to lose nothing by the bargaine. This is recorded at large by Pliny in his naturall histories,Plin nat. hist. lib 28. cap. 2. where hee saith; The first thing that the ancient Romanes were wont to do when they laid siedge to any City, was to bring foorth their sorcerers, and by them to call forth the god or goddesse which was the patron or patronnesse to protect that place: therefore it was neuer knowne and diuulged what god was ye protector or patron of Rome, lest some of our enemies should assay to coniure him forth, and so deale with vs as we do by them. Hereupon Saint Austen saith, that It was their predecessors manners, Aug de Ciuitat. Dei, lib. 2. ca. 22 that long agoe chased all their great multitude of little gods from the City Altars like so many flies. For where was all this nest of deities when the Gaules sacked the City long before the ancient manners were contaminate? Were they present and yet fast asleepe? The whole Citie was a [...]l subdued at that time, onely the Capitoll remained: and that also had beene surprized, if the Geese had not shewed themselues better then the gods, and waked when they were all isleepe. And in lib. 1. cap. 3. de C [...]it. Dei, he saieth, Would any wiseman haue commended the defence of Rome vnto gods already proued to be vnable to defend themselues? Notwithstanding, saith Macrobius (lib. 3. cap. 9.) the name of their protector is registred in the bookes of the ancients, albeit much disagreeing and diuersely dissenting among themselues: some thought him to be Iupiter, some Luna, some the goddesse Angerona: but others that thought it to be Ops, are of better credit. This is also auouched by Plutark a learned Philosopher in his Romane questions; where demaunding the question why it was accounted an heinous & horrible offence, either to aske or to vtter the protecting god of Rome, whether it were mad or woman, he answered, That there are certaine Charmes and Sorceries,Pl [...]. Rom. [...] 1. whereby the gods are fetched vp, which the ancient Romanes vsing, and thereby preuailing in battell, and drawing the gods of their enemies to their side, they prouided by this deepe silence of their owne Patron, that none should be able to deale with them as they had done to others, nor render vnto them the measure that they had measured vnto others. And therefore Valerius Soranus lost his life for beeing so bold as to name that name, as L. Ʋiues obserueth in his Annotations vpon the first booke and the third chapter of S. Austen de Ciuitate Dei. This is it which the Poet remembreth in setting down the destruction of Troy Virg. lib. 1. Aenead.
That is;
In these words it is obserued by the interpreters (Seruius in lib. 2. Aeneid) that the gods of the Troyans were gone away, and departed from them, and turned Grecian, because to auoide sacriledge they were called foorth by their enemies. And Viues in his Annotations, Lib. 2. Cap. 22. de Ciuitat. Dei, telleth, that Seruius and Macrobius thinke these verses of Virgill to belong vnto this calling out of the gods, because when as a Citty was besiedged, and the enemy had an intent to raze it to the ground, lest they should seeme to fight against the goddes, and to force them from their habitations and places of abode against their willes (which they held to bee as a most wicked deede) they vsed to call them out of the besiedged Cittie by the Generall of the army that did besiedge it, that they would please to come and dwell amongst the Conquerors. So did Camillus at the Veij, so did Scipio at Carthage & Numance, and Mummius at Corinth, Hence it is, that Liuy the flower of the Romane Historiographers, bringeth in the same Camillus, going to the assault of Veij a Citie of Hetruria, praying thus, Tuo ductu Pythice Apollo, [Page 873] tuo (que) numine inductus pergo ad delendam vrbem Veios, tibi (que) hinc decimam partem praedae voueo: te simul Iuno regina quae nunc Ʋeios colis, precor, vt nos victores in nostram tuam (que) mox futuram vrbem sequare, vbi te dignum amplitudine tua Templum accipiat: that is, As by thy conduct and diuine power (O Apollo) I do enterprize the sacking of the Citty Ve [...]o, so I vow vnto thee the tenth of all the booty: and thee I request Queene Iuno, that sittest as Patrone of this place, to accompany vs as Conquerors into that City which now is ours, but by and by shall be thine, where thou shalt receyue a Temple beseeming thy might and Maiestie. And to conclude, if we would yet further vnderstand the order and manner of this Magicall supe [...]stition, we may read the very forme and fashion a [...] large (which those nations vsed) in Macrobius whom before wee recited, Si Deus, [...]r [...]b Satur. [...] cap. [...]. [...]u [...] in [...]ib. 2 [...]ad. si dea est &c. that is whether it be god or goddesse that haue vndertaken the guidāce and gardianship of this City and people, we pray and beseech you to forsake this Citie and people, to relinquish their places, temples, & holy things, and to depart without them; strike ye a feare into the hearts of that people and City, betray them, and come to our side: defend our Armies protect our Cities, & safegard our Temples &c. This was the charge that was vsed when they went to the siedge and sacking of any City: and in this manner they prayed, which was made when the Romans as called out the gods of Carthage to come vnto them. The like we reade in Appian also, in his booke of the Parthian wars. [...]m debe [...]l. [...]th.
I confesse I haue stoode ouerlong in handling and debating these points, [...] ap [...]ica [...] [...] c [...]i [...] to the [...] in hād which I haue laide as the foundation of all that followeth, and serueth to cleere such doubts as arise out of the text, and is nothing at all from the purpose of that which we haue in hand. For these points, as certaine Principles being thus concluded, may easily be applyed to our present purpose, and comparing the fashions of the Gentiles with the fitnesse of the person that the King of Moab chose, and by whom hee proceedeth in this practise, we may euidently gather the true sence of this history, and see how the whole matter was carried and conue [...]ed. For, as the manner of the vnbel [...]euing N [...]tions was to sue and seeke to the gods of th [...]r enemies to forsake them, & betake them selues to their side; so Balaam being a notable and notorious sorcerer (as we haue prooued before in the third Conclusion) worketh by the Principles of sorcery, and intendeth to begin his businesse and whole action, by calling vp the protecting God of the Israelites, which indeed was the true Iehouah; as we see in the Chapters following by the words of Balaam himselfe. Besides, we may be the rather induced to receiue and beleeue this truth if we consider that all this sorcery and superstition had his first originall and beginning out of the East (from whence Balaam came) these were the manners of the men of the east, as appeareth in Pliny before remembred,Iustin hist. l [...]b. 1 Polid de in [...]n rer. lib. 1 c. 24. and in others, who excelled all other people in the Art of Magicke: so that the manners and the man arose both of one place. Furthermore, as the sorcerers in Egypt being confounded by the mighty power of God in a base creature, confessed the miracles of Moses to be wroght by the finger of God; so when this soothsayer hath assayed at sundry times, and in diuers manners to worke his will, in the end he witnesseth with his owne mouth. Numb. 23, 23. that there was no sorcery effectuall against Iacob, nor soothsaying against Israel.
Lastly, we may obserue how he calleth the Lord his God, verse 18. I cannot go beyond the word of the Lord my God: because he knew if he should work any thing against Israel, he must do it by their owne God. For he doth not vse these words as the faithfull do in a special feeling of Gods fauour, and in the particular assurance and affiance of their owne faith, inasmuch as he was a couetous wretch, and an old witch (as the Scriptures witnes;) but his meaning is, he is the God whom in all this cause I haue heed of, and by whō I must of necessity deale withall. Hee saith no more of him then he would haue done of the Idoll-god of any Idolatrous people, he would haue called him his god, as being the god by whom hee must worke all his feats. Thus then Balaam intending to bewitch Israel, he must by the rules of his own profession coniure vp the God of the Israelites, whereupon it was that he deferred the Messengers sent vnto him. As if he should say vnto them; If I worke not by him, ye cannot preuaile ouer his people, he must first bee drawne to your side, and afterward ye shal easily obtaine the other. Neither let any heere obiect against these things, that Balaam was ignorant of the true God, or that it agreeth not to the nature of God to reueale himselfe to Magitians, and to attend vpon their trumpery. For albeit he did not acknowledge him to be the Creator and Gouernor of the world, by whom all things stand or fall: yet he knew him to bee the God of the Israelites, which was sufficient for his purpose: so that he meaneth not in speaking of the [...]ord, his owne false gods, but hee consulteth with the true God, as sundry places in this present Chapter make manifest, Numb. 22, 8, 18, 19. as when he saith, He would answer them as the Lord shold say vnto him, and that hee cannot go beyond the word of the Lord. So that he asketh counsell of the true God, and receiueth his answer of the true God. And this he doth not as a Prophet of God, but as a Sorcerer. Neither may wee thinke it strange that God should haue ought to do with witches and wiz [...]rds, seeing he giueth answer not only to his owne people that cleaue vnto him, and call vpon his name, but to such as are out of the very bosome of the church for his peoples sake, sometimes reprouing them, sometimes instructing them, somtimes [Page 874] conuincing them of euill, and alwayes leauing them without excuse. As here he teacheth Balaam, that all his coniurations & enchantments were vaine and voide, seeing hee hath decreed and determined so to continue his blessing vnto the end toward the Israelites as that no deuice of man, or worke of the diuell, shall be able to hinder, or lessen, or abolish the same, as we shall see afterward.
[Verse 3. And the Moabites were sore afraid of the people.] Hauing in the former words serched into the meaning of this history, and examined the seueral circumstances therof: now let vs come to the doctrines that arise out of this diuision. And first, see the occasion of the Moabites confederating themselues with the Midianites, and the proiect of them both, in sending out to a cunning man to helpe them; namely, a sodaine feare arising in their hearts, danting all their courage, weakening all their strength, and driuing them into despaire. Israel was an innocent and harmelesse people, professing righteousnesse, abstaining from all wrongs, surceasing from all iniuries, for conscience sake, as we saw before when they desired passage throgh the lands of the Edomits and the Amorites, Numb. 20, 19. Deut. 2, 25. they would not enter into their fieldes, they would not meddle with their vineyards, they would not drinke of their water freely; yet see with what a terror and trembling they were stricken at the approch of the Israelites neere their borders. And this was the heauy hand of God vpon them, as Moses declareth, Deut. 2. This day will I begin to send thy feare and thy dread vpon all people vnder the whol heauen, which shall heare thy fame, and shall tremble and quake before thee. Heereby we learne for our instruction, That the enemies of God and his people are many times afraid where no true cause of any feare is.Doctrine. Euil men fear where no feare is. Euill men are often afrayd of the people of God, that faine would liue in peace. So Saul liued in continual feare of Dauid, 1 Sam. 18, 15, 29, he was vexed & disquieted in heart, and neuer in rest, although hee we [...]e harmlesse, though he sought peace, and ensued after it; yea, the more Dauid prospered, the more Saul feared him. So did Pharaoh and the Egyptians feare the Israelites, when they began to multiply and increase in abundance. Exod. 1.12. Thus Herod feared Iohn, knowing that he was a iust and holy man, reuerencing him greatly, hearing him gladly, & doing many things at his preaching, Mark 6, 20. Thus the high Priest feared the Apostles, and the officers of the people, Acts 5, 26. Whē Herod and the rest of Ierusalem heard of the birth of a new King, they were greatly troubled and perplexed in mind. Mat, 2.3. Al these things confirme the truth of this doctrine, & verifie the saying of the wise man, The wicked flye when none pursueth, but the righteous are bold as a Lion, Prou. 28, 1.
Reason 1 The Reasons are these: First, because an euill man carrieth in his owne bosome a conscience for sinne, which striketh and accuseth him, which citeth and summoneth him before the barre of Gods iudgement seate. Albeit no man can bee deposed against him, albeit none can giue sentence and iudgement against him, yet hee carrieth that about him which is instead of all, Mala mens, Tert. [...] 1. sc. 2. malus animus as the Poet sayth; An euill minde, an euill meaning, an euill conscience arraigning him at the Tribunall of the eternall Iudge, who shall giue to euery one according to his workes. It shall serue as plaintiffe, witnesse, iudge, and executioner against him. This is confirmed vnto vs by many examples in the word of God. When Cain had slaine his owne brother, & shed his innocent bloode which cryed for vengeance vnto heauen, the reuenging hand of God pursued him, Gen. 4, 10, 12, 17. liuing as a runnagate and vagabond vpon the earth, and fearing the sight of euery creature to bee armed against him: he began to build a City to hide his head, to yeelde him comfort, to prouide for his safety, and to defend him from iniury: but there also the iustice of God ouertooke him the vengeance of his hand followd him, and he was driuen from that enterprize. The like we see in Belteshazzer, Dan. 5.56. when there appeared fingers of a mans hand, which wrote ouer against the Candlesticke vpon the plaister of the wall of the Kings Palace; albeit hee knew not the substance and signification of the miracle, whether it fore-shewed good or euill, yet he carryed his witnesse with him, that could not be bribed or corrupted, so that his countenance was changed, his thoughts were troubled, the ioynts of his loynes were loosed, and his knees smote one agaynst the other. This terror of conscience the Lord fortold as the punishment of sinne, Leu. 26, 17, 36, 37. and Deuteronomy 28. verses 65, 66, 67.
Againe, no maruel if the wicked be oftentimes Reason 2 smitten with feare, as with the spirit of giddynesse, because they want the shielde of Fayth and the helmet of Hope, which are as two strong Anchors to hold the shippe that it be not shaken in peeces with the stormes, or dashed on rockes, or drowned in the water, or swallowed in quicke-sands. A liuely fayth in the Sonne of God is the mother of all true comfort, the peace of the soule, the life of good workes, the key of heauen; for beeing iustified by Fayth, Rom. 5, 1. We haue peace toward God through our Lord Iesus Christ, and reioyce vnder the hope of the glory of God. Wee haue not receiued the spirit of bondage to feare againe, but we haue receiued the spirit of adoption, whereby we cry Abba, Father, Ro. 8, 15. We haue boldnesse against the day of Iudgment, there is no feare in loue, but perfect loue casteth out feare, for feare hath painfulnesse and he that feareth is not perfect in loue. 1 Iohn 4, 17, 18. The stronger our faith is, the lesse is our feare, as one increaseth, the other decreaseth. If our faith bee little, our [Page 875] feare is great: as our Sauiour sheweth in the example of his disciples tossed with a tempest on the sea, crying vnto Christ, & saying, Master, saue vs, we perish, Mat. 8, 25, 26. who saide vnto them, Why are yee fearefull, O ye of little Faith?
Now let vs come to the Vses. If this be the Vse 1 nature of the wicked, that he carrieth about with him a troubled and trembling conscience, then a wicked man is a very coward & faint-hearted, being afraide of euery thing. True it is, there are many who neyther feare God nor the diuell, who seeme to be valiant, to aduenture their flesh, and to expose themselues to desperate dangers in fighting and quarrelling, as the manner of sundry Ruffians and swashbucklers is, who feare not to meete any man in the field at any weapon, and for euery crosse word are ready to giue the stab: yet bring these ventrous and foole hardy fellowes to encounter hand to hand with the enemies of our soules, to wrastle against spirituall wickednesses in high places, and to striue as for life and death against pride & prophanenesse, against concupiscence of the flesh, and contempt of the word, against idle games of euill report, against our lustes and sins which fight against our owne soules, we shall see no childe so weake and willing to turn his heeles as these Ruffian-like spirits; who albeit they walke with long blades by their sides, or long poles on their neckes, and iet vp and downe as [...]ords of the earth, ready alwayes to lay the hand vpon the dagger, and to pick a quarrell at euery word, yet they haue not the hand or the heart to strike one stroke, to conquer sin, and the tyrany of the diuell in themselues, but yeeld themselues like slaues and captiues to do his will, and are led away to destruction as an Oxe to the slaughter. Notwithstanding, this is true valour and manhoode, to wound more and more the corruption of the old man. He is stronger that conquereth himself, then he that winneth a City, Prou. 16, 32. He is a better man of his hands that ouercommeth his own concupiscence, then he that hath the vpper hand in battell. Let vs euery one learne this vse, and apply it to our hearts, that the wicked man, what face soeuer hee set on the matter, can neuer haue a good heart, but standeth in feare of euery creature in heauen and earth. Genes. 4, 14. like Cain affrighted at the sight of euery thing, and thinking whosoeuer findeth them, will slay them. Doe they looke vp to heauen? there they haue God their enemy? Do they looke downe to hell? there they see Satan their tormenter, and his angelles their executioners? Would they take ye wings of the morning, and dwell in the vttermost parts of the sea? they shall finde euerie creature to fight against them, and to conspire their death, and euen to grone to bee deliuered from such an vnprofitable burthen. [...]ea [...] ca [...]i [...] [...]cked The heauen saith, Why do I couer him? The aire saith, Why do I yeelde him life and breath? The water saith, Why doe I not drowne him as Pharaoh & his hoast? The fire saith, Why do I not consume him as Sodom and Gomorrha, as the Captaine and his fifty? The earth saith, Why do I beare him and sustaine him? and not swallow him vp, as Dathan and Abiram? His food saith, Why do I nourish & not choake him? His apparrell saith, Why doe I warme him? The ground saith, Why doe I yeeld him increase, and bring forth any other crop then thornes and briars, then nettles and thistles? Death saith, Why do I spare him, & not strike him? Hell saith, Why do I not receiue him? The sword cryeth, Why do I not smite him? Famine, Why do I not pine him? The Pestilence, Why do I not waste him and make hauocke of him? The Sun and Moone say, Why do I giue him light? His bed saith, Why do I giue him rest? Thus euery creature is vp in armes, and rebelleth against him that rebelleth against God: they sound defiance vnto vs, and proclaime open warre against vs, whē we are not at peace with our God. What then? Shall he looke homeward, & turne his eyes toward himselfe? There hee findeth and feeleth an accusing conscience as a thousand witnesses against him to whip & terrify him. Howsoeuer the euill man reioyceth in his wickednesse, and glorieth in his owne shame, Deut. 29, 19.Deut. 29.19. howsoeuer he put away the euil day farre from him, and promise peace vnto himselfe, yet a man would not haue the heart of a wicked man for a thousand worldes, nor possesse his pleasures to haue his paines. Thou knowest not the torments of his conscience, when he feeleth the strength of the Law, the terrors of the Almighty, the tentations of the diuel, the gripings of death, and the flashings of hell fire: howsoeuer he seemeth to make a mocke of sinne, and foolish men, as vaine as himselfe, doe flatter him in his sinnes, Yet in laughter the heart is sorrowfull, Pro. 14, 13, 14 and the end of that mirth is heauinesse. There is a way that seemeth right to a man, but the issues thereof are the wayes of death. Wherefore, seeing the euill man feareth oftentimes where no feare is, trembling at the fall of a leafe, starting at his owne thought, and shaking at his owne shadow: we conclude that hee can haue no true might and manhood in him, but is a dastard, and a coward, in regard of true manhood and fortitude, which are far from him.
Secon [...] y, it standeth vs vpon to be at peace with God, and learne to leade a godly life. For so long as wee liue in our sinnes, wee are as a lothsome carkasse and carrion, casting out a filthy fauour, and stinking in the nosthrils of God. A wretched and prophane man, lying rotting and rioting in his sinnes, is more lothsome to God then any dead body is lothsome vnto our senses. So long as wee corrupt our wayes before him, the Lord hath a controuersie with vs, and will commence an action against vs. And we shal neuer haue true peace with men, nor true peace with our selues, but [Page 876] shall feele the terrors of our own consciences, and be at deadly and dangerous warre with our owne hearts, vntill we be reconciled to God. But if we be truely godly and religious, and be indeed at peace with God, we shall be at peace with others, and with our selues, nothing shall bee able to hurt vs. For whom should we feare, or whereof should we be afraid? God is become our Father, Whom haue we in heauen but him? and whom can we desire on earth with him? Psal. 73, 25. The Angels are our attendants, they pitch their Tents round about vs to deliuer vs, they are charged to keepe vs in all our wayes, and to beare vs in their hands, that we dash not our foot against a stone. Psal. 34, 7, and 91, 11. For are they not all ministring spirits, set and sent out to minister for their sakes, which shall be heires of saluation? Heb. 1, 14. The Saints in heauen and earth are our fellow-brethren, so that we are Citizens with [...]hem of the same kingdome, and of the houshold of God. Eph. 2, 19. The Lord Iesus, to whom all iudgement is committed, (who shall iudge the world with thousands of his Angels,) is become our Sauiour; So that wee shall neuer come into condemation, but shall passe from death to life. Ioh. 5, 24. The creatures are our friends, nay as our sworne seruants, by the law of their creation to doe vs good, and not euill all their dayes: The stones of the field are in league with vs, Hosea 2, 18: and the Beasts of the fielde shall be at peace with vs, Iob 5, 23. Death shall not be able to hinder or to hurt vs (though it be a Scorpion or Serpent) the poison is dispersed, the sting is pulled out, 1 Cor. 15, 54, 55. The diuels and all the powers of darknesse shall not destroy vs, Christ hath spoiled Principalities and Powers, and hath made a shew of them openly, and hath triumphed ouer them vpon the Crosse, as a mighty conqueror in a chariot of triumph. Col. 2 15. He hath bruised his head, he hath crushed him at the heart, so that the Prince of the world is cast out, Iohn 12, 31. What then? Shall tribulations and afflictions, or anguish, or persecution, or famine or nakednesse, or perill, or the sword, separate vs from the loue of Christ, and peace with our God? Rom. 8, 28.35, 37. Nay, these proceed from a louing Father, and end at our own good, who sanctifieth all things, and maketh them worke together for the best to them that loue God: He will couer them vnder his wings, and they shall be sure vnder his feathers: they shall not be afraid of the feare of the night, nor of the arrow that flyeth by day, nor of the pestilence that walketh in the darknes nor of the plague that destroyeth at noone-day: a thousand shall fall at their side, & ten thousand at their right hand but it shall not come neare vnto them. Psal. 91, 4.5, 6, 7. Lastly, as they shall feare no danger that can hurt them, so they shall not be afraid of themselues, their owne hearts shall minister comfort vnto them, for they shall be at peace with themselues; so that Howsoeuer all the daies of the afflicted person are euill, yet a good conscience is a continuall feast, Prou. 15, 15. Behold, what a blessed and comfortable thing it is to bee a true christian, in whose heart is no guile: O consider this, yee sonnes of men, that such as haue a sound faith in Christ, and leade a godly life, are at peace with God! Wherefore let vs conclude with the saying of the Prophet, Psal. 31, 11. Be glad ye righteous, and reioyce in the Lord, and be ioyfull all ye that are vpright in heart, seeing that neither life, nor death, nor Angels, nor Principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any creature, shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8, 38, 39.
Thirdly, see the difference betweene the Vse 3 godly and vngodly, betweene a good and an euill man. Nothing can make the faithfull man wretched and miserable, nothing shall be able to daunt him or dismay him: He shall not be afraid of euill tydings, for his heart is fixed, and beleeueth in the Lord, who in his good time will deliuer him, Psal. 112, 7. He reposeth himselfe on the heauenly prouidence of God, and casteth all his care vpon him that careth for him, being bold as a Lyon, like the childe that in danger runneth to the lap of his father. This the wise man further declareth, Prou. 3, 21, 23, 24, 25, 26. This is the condition of the godly, both at home and abroad, with themselues and with others, in the day time, and in the night season, when terrors most trouble the heart, and enemies most practise mischiefe, & conceiue malice, they shall be safe and secure without trouble and perplexity of spirit. But the wicked man is neuer at rest, he knoweth not what the peace of conscience meaneth, which indeed passeth all vnderstanding, hee feareth where no feare is, euery creature helpeth to encrease his misery; yea, the things that are not, trouble him no lesse then things that are, and the greatest terrour that he can neuer shake off, is his owne conscience. Whē Felix onely heard the Apostle reasoning and disputing of the iudgement to come, he trembled, and commanded him to depart out of his sight. Acts 24, 25. When they take themselues to be most sure, and speake peace vnto their owne soules, then they shall bee taken with feare Psal. 14.5, and 53, 5, because God is in the generation and assembly of the iust. This the Prophet Esay teacheth, chap. 57, 20, 21. The wicked are like the raging sea that cannot rest, whose waters cast vp myre and dirt: there is no peace, saith my God, to the wicked: I create the fruite of the lippes to be peace peace vnto them that be farre off, and to them that are neere, saieth the Lord, for I will heale him. Where the Prophet maketh a flat opposition betweene the faithfull and vnfaithfull, he calleth the elect by the preaching of the Gospel, which is the power of God to saluation, 2 Cor. 5, 20. So that they breake out into this admiration of the mercy of God, and into a ioyfull imbracing of the Messengers sent vnto them, How beautifull are the feete of them whish bring glad tydings of peace, and bring glad tydings of good things! Rom. 10, [Page 877] 15. Contrarywise, the vnfaithfull and impenitent are neuer at rest and quyet, but as a troubled sea tossed with the violence of the windes. And howsoeuer they seeme to them selues and to others, to be happy, and sleepe securely in sinne, yet the terrors of the night, and the troubles of their owne Conscience shall awake them, and rouze them out of this security, Prou. 23, 34. So that they shall bee as one that sleepeth in the middest of the sea, and as he that sleepeth in the top of the Mast, that is alwayes in danger.
Thus we see, that the feares of prophane persons are not rightly ordered, but euilly placed. For what doe they feare? Not God, not his heauy displeasure, who is able to destroy soule and body in hell, and cast them into vtter darknesse, where shall bee weeping and gnashing of teeth, Matth. 10, 28. nor to commit sinne, for that is their delight: So that they eate the fruite of their owne way, and be filled with their owne deuices. [...], 31. The things that they cheefely feare, are afflictions, troubles, crosses, losses, and temporal calamities, like those that dread their friends and familiars. They are more troubled for outward damages of this life, then for the losse of Gods fauor: like prophane Esau, who preferred a messe of pott [...]ge before the blessing, and like the carnall Gadarens, who preferred their filthy Swine before Christ the Lord of life. The Lord Iesus compareth the Iewes to children sitting in the Market place, Luke 7, [...]2. so are wicked men in the bestowing their feare like vnto litle children: Tell them of bugs or beggars, of goblins or shadowes, that are nothing and cannot hurt, they are greatly afraide: but of fire and water, of candle or knife, & such like edge-tooles which are hurtfull and dangerous, they are bolde, fearing no harme or perill. Thus it is with all the vngodly. Tell them of sinne, of hell, of death, of damnation, of eternall separation from the most sweet and comfortable presence of God, and of the fellowship with the diuell and his angelles, they are not mooued at all, but dally with their owne soules. But if they heare of afflictions, & feare any losses to come vpon them, which cannot hurt or hinder our saluation, if we be in Christ: they are oftentimes brought to their wits end, and breake out into all impatiency of spirit. But the godly feare nothing more then to offend God their merciful Father: nothing is more bitter vnto them then to feele his anger, and the turning of his louing countenance from them: and therefore there is as great a difference betweene the feare of the one, and the feare of the other, as betweene heauen and earth, as betweene good and euill, as betweene light and darkenesse.
Vse 4 Lastly, seeing euill men feare whereas no feare is, this ouerthroweth all Atheists, Epicures, Libertines, and loose liuers, which do thinke there is no God at all, teaching euery man to doe what seemeth best in his owne eyes, and hold Religion to bee nothing else but a pollicy and inuention of man to keepe the people in order and obedience. This prophanenesse and Atheisme is a greeuous sinne; it is the very top and height of all impiety and iniquity, committed of those that a [...]e forsaken of God, and giuen ouer to worke all vncleannesse with greedynesse. The Apostle speaking of one onely part of religion, sayeth, If there be no resurrection of the dead, then Christ is not risen: and if Christ be not raised, then is our preaching vain, and your faith is vaine, ye are yet in your sins. 1 Cor. 15, 13, 14, 17. So if there be no beleef in Christ, nor truth in religion, nor knowledge of God, nor saluation of soules, ye foundation of al go [...]lines is shaken, and the word of God is made of none effect. Wherefore those Atheists and godlesse persons, which hold in iudgment, affirme in words & auouch in disputation, contrary to Scripture, Nature, Lawes, and common reason, that there is no God at all, ought worthily according to their deserts to dye the death. Murtherers and malefactors, theeues and robbers, for their owne offences haue the reward of death, & are carryed to the place of execution: of how much sorer punishment suppose you shall they bee worthy that cōmit high treason against God, murther the soules of men, tread vnder foote the Son of God, and count the blood of the Testament as an vnholy thing, and do despite the Spirit of Grace? Of which sort there are too many that finde greater fauour then such as better deserue it.
And first, the vniuersality of Religion,Reasons against Atheisme. dispersed ouer all places, entertayned of all persons, embraced & acknowledged at all times, prooueth it to be no deuice of man. Wee haue read and heard of diuers and sundry Nations and people, that haue liued without Lawes, without Magistrates, without Mariages, without Garments, without Houses, without ciuility and common honesty, wandering nakedly vppe and downe in holes and caues of the earth; but neuer of any Nation or people so barbarous and beastly, from East to West, or from North to South,Cicer. de nat. [...]or. lib. 2. Os [...]r. l. 3. de rebus gest. Emma. which were without God, without Religion, without worshippe, without prayers, or without sacrifices. Albeit there bee indeede diuersities and differences in theyr Religion, beeing destitute of the knowledge of the true God; but there hath bene no Region without some Religion; which prooueth it could bee at the first entertained, and afterwards retayned by no compact or conspiracy amongst men. Besides, wee may reason from the spirituall Natures that reason and experience teach: namely, that there is a diuell and his angels set vpon mischiefe, and going about seeking whom they may deuoure,Arist Top lib. 6. cap. 3. Contraries compared together, do receiue light and luster one from another, as blacke layde to white, and vertue matched with vice, are better seene and [Page 878] manifested what they are. All lawes diuine and humane, all Nations both Iewes & Gentiles, (Cicero de legib. lib. 1.) euen the twelue Tables of the Romanes, decreed against witches and sorcerers, which haue familiaritie with diuels, and worke by euill spirits. And we see by Witches and Coniurers, that sathan is stronger and mightier then wee. If then, the deuill haue a spirituall nature, and be our enemy, hee would haue brought desolation and destruction vpon vs, had there not beene a Soueraigne and superiour power aboue him to restraine his will, and to keepe him short. But this superiour power can be nothing else but God himselfe: otherwise, how is it that we are not all destroyed? Why doe wee not perish and come to confusion, if we stoode at the mercy of this our great aduersary? Where as this is our comfort, that his power is limited, and that he can doe nothing farther then he is licensed and allowed. All the hayres of our head are numbred. Hee cannot hurt a Sparrow or a Fly, without the will of God. Hee could not touch the body of Iob before he was permitted, Iob 2. verse 6. Hee could not enter into the Swine before he was suffered, Matth. 8, verses 31, 32. He cannot runne out at his owne liberty, but is restrained and reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day, Iude 6.
Thirdly, men in all dangers by sea & land, in time of sickenesse, and in extremity of their distresse, by the very light and instinct of nature call vpon God: which sheweth that we haue naturally a common notion that there is a God. Wee see it not onely in the Children of God, 1 Kings 22. verse 32: as Iehoshaphat, when by his confederacy and friendship with Ahab, he was in danger of sodaine death, hee cryed vnto the Lord for helpe in the battaile, but in the very Infidelles, when a mightie Tempest threatned to ouerwhelme them in the Sea, the Marriners being sore afraid, they cryed euery man of them vnto his God, Ionas 1. verse 5. These principles written in Nature, ingrauen in the heart, and sealed vp in the conscience of man, remaine to giue light as a flash of lightning in the darke night, and teach a difference betweene good and euill; betweene right and wrong, to those that neuer knew the law of God, and to such as thorough prophanenesse regard not his wayes. Ham and Canaan being both euill men, and scoffers at godlynes, Genesis 9. verses 22, 25. and 23. verse 42, saw it was vncomely and vndecent for their father to ly with his shame vncouered, being ouercome with wine. Esau, though a wilde and wicked man, yet hee would not kill his brother Iacob, till the dayes of mourning should come for the death of their father. Absolon, though hee wrought wickednesse in the sight of God, and rebelled [...]gainst Dauid his Father, yet rebuked vnkindnesse and vnthankefulnesse in Hushai toward his friend, 2 Sam. 16. verse 17. These generall notions, as sparkles kindled in our hearts by the gift of Nature, serue to set forth the difference betweene righteousnesse and vnrighteousnesse, and to make men altogether without excuse, Because when they knew God, they glorified him not as God, Rom. 1, 20, 21.
Lastly, not to vse in an vndoubtfull poynt vnnecessary proofes, nor to prooue that the Sunne shineth at noone day,Er [...]s [...] conci [...] (which were to make a question of that which is without question) euery man carrieth a witnes about him, to wit, his owne Conscience. He that hath committed any sinne, as blasphemy, rebellion, murther, adultery, fornication, robbery, and such like; albeit he can so smother and conceale it, that no man liuing know it, or can accuse him of it: yet oftentimes hee hath a greefe and griping in his Conscience, and feeleth the very flashings of hell fire; the which prooueth inuincibly that vse which now we vrge against all Atheists whatsoeuer, that there is a God, before whose iudgement seate hee must one day stand and answere for his fact and fault which hee hath so heynously committed. Neyther let any say, that this commeth thorough the guiltines of the Law, shame of the world, and feare of punishment: for, let them haue security giuen them from all Law, a discharge from all reproach, and freedome from all punishment, yet a murtherer should neuer bee quyet, his Conscience would euer beate and whip him, trouble and torment him, affright and follow him vp and down in all places, and open his own mouth to betray and bewray himselfe. For GOD hath many wayes to discouer most secret sins, and most close dissembling sinners: he maketh them eyther in their sleepe to dreame of it, or in frenzy to raue vpon it, or in sickenesse to confesse it, or vnawares to disclose it, or in anguish of the minde to voyde it and vomit it vp, verifying the words of the Prophet Esay, chap. 66, 24. Their worme shall not dye, but alwayes gnaw vpon them with continuall torment. As also Marke 9, 44. Thus is Gods iudgement vpon them, that they should feare all things, who will not feare him that made all things. If a man had all the pleasures & treasures that heart could desire or delight in, yet can they giue him no true comfort and contentment, when the conscience is guilty of horrible sinnes.
These terrors, are those Furies which the Poets faine, Cicer. pro. Ros. Amori. & Orat. in Pisonem; which neuer suffer offenders to be at rest, as we haue seene in the examples of Cain, Belteshazzer, Saul, Absolon, Iudas, and others. The noyse of the Thunder-claps, Psal. 29, 3, 4, 5, 7. which is the voyce of God, hath so danted the vildest Atheists, that they haue couered their heads, hidden them selues vnder their beddes, and beene ready to creepe into euery hole. Thus wee see, how the vngodly [Page 879] are punished in this life, how they are arraigned as Malefactors at the barre, how they lye confounded in themselues, and how the testimony of euery mans conscience proclaymeth and cryeth out, Psalme 58, 11. Ʋerily there is fruite for the righteous, doubtlesse there is a God that iudgeth in the earth. So that they shall sooner pull their hearts out of their breasts, then God out of their minds. And albeit the conscience of carnal men, that neuer truly repented of their sinnes, seemeth to be at rest, yet it is as a wilde and sauage beast, which lyeth asleepe, seemeth tame and gentle; but beeing raysed and rouzed vp, flyeth in a mans face, and snarleth at him. Iosephs bretheren were not much troubled for their vice and villany, in selling their brother, at the present time: but long afterward, when they were afflicted with extreme famine, and distressed in Egypt, they remember the iniquity which they had committed, and the cruelty which they had shewed, and not truely repented of, Genesis chap. 42. verse 21. Let vs therfore striue by all meanes, & alwaies endeauor to keepe a good conscience toward God and man, and take heede how wee breake out into open sinnes, prouoking God vnto anger, wounding our owne soules, offending our brethren, diminishing the graces of God, lessening our assurance of his fauour, and greeuing the Spirit of God, by whom we are sealed vnto the day of our redemption.
[Verse 4. Therefore Moab said vnto the Elders of Midian, Now shall this multitude lick vp all round about vs, as an Oxe licketh vp the grasse of the field, &c.] Hitherto of the occasion of the proceedings of the Moabites: now wee are come to the plottings and conspiracies of the enemies of the Church, the Moabites ioyning and combining themselues with the Midianites, men as wicked as themselues. See heere how the aduersaries of Israel associate themselues to destroy the Church, though differing in Nation, in Religion, in Tongues, in gods and Idolles, among themselues, not because Israel had offended, but beecause they thirst after blood. [...] of [...] [...]rch, [...]ga. [...] them [...] [...]yne [...]her a [...] [...]. Heereby wee learne this Doctrine, yt the enemies of the true Church, howsoeuer they differ in iudgement and affection, yet they are ready to ioyne and iumpe together against the children of God. Notwithstanding the differences and diuisions amongst the enemies of God and his trueth, they can ioyne hand in hand together, to oppresse the Church. This is noted in diuerse and sundry practises of the wicked in all ages of the Church. The wicked Midianites & Amalekites with those of the East, not inhabiting in the land of Canaan, but both Nations dwelling beyond the Riuer, differing much in theyr courses and conuersations, and seruing vaine gods and Idolles, assaulted Israel, came into their land to destroy it, as is witnessed in the booke of Iudges, chapt. 6, 3. So against Iehoshaphat, a godly King, that sought the Lord God of his father, and walked in his Commandements, Came the children of Moab, and the children of Ammon, and the inhabitants of Mount Seir to battell, 2 Chron. 20.1, 2, 23. This likewise the Prophet Dauid teacheth & declareth, Psal. 83, 5, 6, 7, 8. They haue consulted together in heart, and haue made a league against thee, the Tabernacles of Edom and the Ishmaelits, Moab, and the Agarims, Gebal and Ammon, &c. Where hee noteth out the multitudes of the enemies which the Church had, albeit at iarres among themselues, and fighting sundry battels one against another, yet notwithstanding consent & conspire together to destroy Gods chosen. This also is plentifully taught by many examples in the New Testament. As Mat. 22, 15, 16. when the Pharisies had taken counsell against Christ how they might entangle him in his talke, they sent vnto him their disciples with the Herodians. So Herod and Pilate, Luk. 23, 12. agreeing like Cats and Dogges, were made friends together, and pleasure one another, which had beene enemies one to the other, to the end they might make a mocke of Christ. Thus the hatred of godlinesse, ioyneth the wicked together. This is it which the Apostles confessed in theyr prayer, Actes 4, 25, 26. & 6, 9, 10, Why did the Gentiles rage, and the people imagine vaine things? The kings of the earth assembled, and the rulers came together against the Lord, and against his Christ: for doubtlesse against thine holy sonne Iesus whom thou hast annointed, both Herod and Pontius Pilat, with the Gentiles and the people of Israel, gathered themselues together. Moreouer, when the Apostle disputed against the idolatry of the Athenians, Act. 17, 18. then certaine Philosophers of the Epicures and of the Stoicks banded themselues together against him, albeit they were two contrary sects that neuer agreed and consented: one strict in opinion, the other loose in conuersation; one placed their happinesse in vertue, the other in pleasure; making a mock of all Religion. We see this true by common & continuall experience. Looke vpon the enemies of the truth, there is no loue or liking among them one of another: they dare not trust or beleeue one another, yet they strike hands & ioyne together against the faithfull, like to Sampsons Foxes, Iudg. 15, 4. who albeit they looke seueral wayes with their heads yet they ioyne tayle to tayle, to burne vp the haruest & vineyard of the Lord.
The Reasons are euident. For albeit they be Reason 1 separated one from another, and often spoile each other, yet they vnite thēselues in league together, because they feare the faithfull, and the decay of their owne kingdome. They perswade themselues, that the rising vppe and flourishing of the Church, will be the pressing downe and frustrating of all their hope & expectation. This appeareth in the booke of Ester, when Mordecai was honored of the king for his faithfull seruice, in detecting and disclosing [Page 880] the conspiracie intended against him, Hamans wife and his wise-men sayde vnto him, Ester chap. 6. verse 13. If Mordecai bee of the seede of the Iewes, before whom thou hast begunne to fal, thou shalt not preuaile against him, but shall surely fall before him. And heereunto also come the words of the Moabites & Midianites to Balaam, Numb. 22. verses 5, 6. Behold there is a people come out of Egypt, which couer the face of the earth, they are stronger then we. So that they ioyned together, because they feared the multitudes of Israel, lest they should lose their Dominions and their ancient glory through their conquest.
Reason 2 Againe, they hate the people of God and their Religion. Although the Church bee weake, and want humane strength, so that the enemies neede not feare it: yet still they plot and bring forth new deuices, & the children of Belial are alwayes packing and contriuing mischiefe against the Church. For as true faith and loue of religion, vniteth hearts together, that wee may with one mouth glorify God the Father: so contrarywise, where hatred of the true Religion reigneth, there can be no loue to the Professors thereof. No maruell therefore, if such ioyne in league against Gods people. As wee see, when the Rulers and Gouernours could not finde any fault in Daniel, in regard of his faithfulnesse concerning the kingdome, enuying his honour and promotion, They picked a quarrell against him in matters of the pure worship of the true God. So then, whether we consider that the wicked feare theyr owne fall, and hate the faithfull with a deadly hatred: in both respects we may conclude this as a most certain trueth, that notwithstanding the bandings and brawlings of the wicked and vngodly among themselues, yet they can consent and consort themselues together, to impugne and slander the Church of God, and the doctrine of Christ.
Vse 1 The Vses now remaining to be handled, are these. First, this teacheth, that seeing sundry sects dissenting and varying greatly one from another, do many times ioyne together in one: vnity is not alwayes a note of the Church, except it be conioyned with veritie. For as dissention is sometimes in the church, so agreement is oftentimes out of the Church among the enemies of Christ. There was an vnity betweene the Moabites and the Midianites: betweene the builders of Babel, betweene the Priests of Baal, between ye Scribes and Pharisies, betweene the Rulers and the people. There is an vnity betweene theeues, conspirators, murtherers, and malefactours: there is an vnity betweene the Turkes against the Christians: betweene Antichrist and his adherents, betweene sathan and his members; yea, betweene the diuels themselues, al vsing the same meanes, all ayming at one end, all conspiring & consenting against the kingdome of Christ. Howbeit the agreement of euill men is not truly to be tearmed an vnity, but rather rightly to be called a conspiracie. Wherefore, they are greatly deceiued, that make all agreement and vnity an essential and vnseparable note of the Church.What a [...] notes an [...] ma [...]ke [...] Church. If we would know what are the proper markes and euident notes of the Church, agreeing to euerie Church, alwayes and onely, they are the powerfull preaching of sound doctrine, the right administration of the holy Sacraments, the spirituall worshippe of the true God, and holynesse of life and conuersation. Where these are not found, it cannot bee that there should be the true Church.
This the Euangelist Saint Luke testifieth in the second of the Acts, verses 41, 42, 46, 47, They that gladly receyued the word were baptized, and the same day there were added to the Church about three thousand soules: and they continued in the Apostles Doctrine, and fellowshippe, and breaking of bread, and prayers. So Christ calleth and accounteth those as his Brethren, Mother, and Sisters, that heare his word and keepe it: and those his Disciples that abide in his word, and his Friends if they do whatsoeuer he commādeth them. as Luke chap. 8. verse 21. and chap, 11. verse 28. Iohn chap. 8. v [...]se; 31, and ch. 15. ver. 14. These are the notes that are peculiar and proper to the Church: by these we shall finde the true Church, and learne to ioyne our selues vnto it wh [...]n we haue found it, and descry the false signes of the Romish Synagogue, where neither the gospell is truely preached, nor the Sacraments rightly administred, nor the pure worship of God is spiritually instituted, nor holynesse of life is sincerely practised. As for vnity, vniuersality, antiquity, succession of Byshoppes, multitude of beleeuers, the title of Catholicke, the working of myracles, the glory of victories, obedience to the Pope, and such like,Pelde [...] lib. 4 ca [...] Hosius [...] hum cap. which the aduersaries of the grace of GOD make notes of the Church, (which is an assembly of Antichrist) they are not proper onely, nor alwayes, nor vnto all Churches (for this is indeede to be proper,Purpyr [...] cap de [...] as all know that haue tasted the first rudiments of Logicke.) Besides, these supposed signes are subiect vnto the outward senses, are open and visible vnto the eyes, not matters of fayth which are to bee beleeued. They are as obscure, darke, and hard to bee knowne, as to know which is the the Church; they may bee claymed and challenged by euery hereticall congregation. Wherefore as Hilary in one place teacheth. The name of peace is beautifull, Hilar c [...] Auxent. & the opinion of vnity is f [...]ire. Notwithstanding far better is a diue [...]s [...]ty in iudgement, then an vnity in falshood, The Apostle Paul commending concord and consent to the Church, addeth that all our vnity must bee in Christ, Ro. 15, 5.6. The God of patience and consolation giue you that ye be like-minded one toward another, according to Iesus Christ: that yee with one minde, and one mouth may praise God, euen the Father of our Lord Iesus Christ.
Let vs therefore seeke for vnity in verity, and honor it as the greatest comfort of our hearts: otherwise a iust warre is farre better then an vniust and an vnhonest peace. The true and Christian vnity is, when the sheepe of Christ heare the voice of the sheepheard, and follow him: and that our Sheepheard is Iesus Christ, by whom alone wee enter into the sheepefold.
Vse 2 Secondly, seeing diuers men at great variance within themselues, yet are content to ioyne together in wicked amity and vnity against the Church of Christ; wee must confesse that the saluation and safe keeping of the Church is onely of God. If men of all lewd deuices, & of different opinions, men at mortall hatred and deadly warre amongst themselues, cloase together and plot against the Church: how shall they bee able to stand of themselues, being few in number, weake in strength, destitute of friends, and lying open to so many and mighty enemies? For the Church albeit it be the house of God, the mother of the faithfull, the body of Christ, and the pillar of the trueth, yet it is as a flocke of Sheepe in the iawes of the Woolfe, and as a prey in the teeth of the Lion: so that the Church standeth, and the truth preuayleth, albeit the power of men, the malice of the diuell, and the gates of hell be set wide open against it.
Wherefore, in this distressed estate of the Church, beeing as a Citty battred on many sides, besiedged of many enemies, smitten with many weapons, and assaulted with many Engines; let vs not boast of our owne power, nor glory in our owne greatnesse, as though we stood by our owne strength, held out by our owne might, and ouercame by our owne multitude. For if the Lord should leaue vs, yea, but a little, and suffer these enemies to rise vp against vs, they would soone deuoure vs with open mouth, and wee quickely see our owne weaknesse. This then is our duty, in the deepe consideration of this vnity of the enemies, in such great diuersitie of hearts, to ascribe all the glory of our safety, to God and to acknowledge his onely power in our standing: least if wee presume of our selues, the Lord in iustice leaue vs vnto our selues.
This is it that the Prophet Dauid confesseth and practiseth in many places, as Psalme 3, verses 1, 2, 6. Lord, how are mine aduersaries increased? How many rise against me? Many say to my soule, There is no helpe for him in God at all. Heereupon hee concludeth, Saluation belongeth vnto the Lord, and thy blessing is vpon the people most of all. And Psalme 124. verses 2, 3, 4, 5, 6, 7, 8. If the Lord had not beene on our side, may Israel now say: if God had not bin on our side when men rose vp against vs, they had quickly swallowed vs vp quicke, when their wrath was kindled against vs: then the waters had drowned vs, and the streame had gone ouer our soule: Praised be the Lord, which hath not giuen vs as a prey vnto their teeth. Our soule is escaped, euen as a Bird out of the snare of the Fowler: the snare is broken and we are deliuered: Our helpe is in the Name of the Lord, which hath made heauen, and earth.
Thirdly, seeing so many of so diuers dispositions Vse 3 plot against the Church, it is required of vs to bee the Lords Solliciters and Remembrancers, calling vpon him night and day, to be mercifull to his Church, to bee a buckler about them, to be a Rocke of refuge, and a Tower of defence to those that bee his. Wherefore, as at all times we ought to bee mindfull of the flourishing estate and welfare of the Church, so especially when we see enemies of such nature & disposition to increase, it standeth vs vpon to bee mindefull of the Lord, and to giue him no rest, Till hee repaire, and vntill he set vppe Ierusalem the prayse of the world, Esay 62, 6, 7.
This we see to be practised by the Prophet Dauid, in the 64. Psalme, verses 1, 2. where hee prayeth against the furie of his enemies: Heare my voyce, O God, in my prayer, preserue my life from feare of the enemy: hide mee from the conspiracy of the wicked, and from the rage of the worker of iniquity. This also was put in practise by Iehoshaphat and Hezekiah, 2 Chron. 20, verse 3. and chap. 32. verses 7, 8. seeing the multitude of their enemies, and acknowledging their owne weakenesse, not able to deliuer or helpe themselues, or to saue others; the Children being come to the birth, and there was no strength to bring foorth; they called vpon the Lord, set themselues to seeke him with all their hearts, and proclaymed a solemne Fast to be kept throughout the land. So when we see the enemies consult and talke together, and take crafty counsell against the seruants of God, and against his truth, then it s high time to ioyne with pure hearts in praier to Almighty God, to protect his people, to turne the wisedome of his enemies into foolishnesse, Psalme 83. verses 13, 14, 15, 16. O my God, make them like vnto a wheele, and as the stubble before the winde: as the fire burneth the Forrest, and as the flame setteth the mountaines on fire, so persecute them with thy Tempest, and make them afraide with thy storme: Fill their faces with shame, that they may seeke thy name, O Lord. Let them be confounded and troubled for euer, yea, let them be put to shame, and perish.
Lastly, seeing there is a league and confederacy Vse 4 amongst the wicked conspiring together, notwithstanding their owne contentions at home, let vs not stand in their wayes, let vs not walke in their pathes, let vs not bee partakers of their counsels, lest we bee partakers also with them in their punishments. Albeit they agree as brethren in euill, wee must take heed we haue no fellowship and familiarity with them. This is it which Salomon teacheth, Prou. 1, 10, 11, 15. My sonne, if sinners entice thee, consent thou not: if they shal say, Come [Page 882] vnto vs, let vs lye in waite for blood, let vs freely hide our selues against the innocent: My sonne, walke not in the same way with them, draw backe thy foot from their path. We are by the corruption of our owne nature prone to euill: Now if beside the inward inclination of the heart, there be an outward tentation and alluremēt, we are carried vnto euill as a violent streame, or as the horse that rusheth into the battaile. Many haue dashed themselues into peeces against this rocke of offence. VVherefore, although we heare their words, wee must not follow their deeds. Let vs not haue our eares open to such seducers, but stop them (as the Adder) when they seeke to draw vs into their counsels and practises. This is that which Iacob speaketh, Genes. 49, 5, 6. Simeon and Leui Brethren in euill, the instruments of cruelty are in their habitations, into their counsell let not my soule come, my glory be not thou ioyned with their assembly, for in their wrath they slew a man, & in their selfe will they digged downe a wall.
[Verse 5. He sent Messengers to Balaam the sonne of Beor to call him, saying, Behold there is a people come out of Egypt.] Marke here the resolution and determination of the Moabites, confederate with the Midianites in their distresse, fearing Israel, and perceiuing themselues not able to meet them in ye field. They do not seek the Lord in their trouble, but they send out to an old witch, & to a notable Sorcerer. Hereby we see, that it hath bene the vsuall practise and custome of the wicked in their crosses,Doctrine. Wicked men in trouble resort to witches. troubles, and perplexities (seeing no other helpe) to repaire and resort to witches and sorcerers. I say, euill men in dangers and distresses amongst other vnlawfull meanes, vse to goe to coniurers and cunning men, which are very witches and wizards. This we see in the example of Saul, when the Lord answered him not, neyther by dreames, nor by Vrim, nor yet by the Prophets; and when the Philistims assembled themselues, & pressed sore vpon him, he sought to the witch at Endor, which had a familiar Spirit, & raysed vp the diuell in the likenes of Samuel. The like is approoued vnto vs by the practise of Amaziah King of Israel, in the second book of the Kings, the first chapter and the second verse: When hee was fallen thorough the Lattice window in his vpper Chamber which was in Samaria, and thereof grew sicke vnto the death, hee directed Messengers to goe and enquire of Baallzebub the god of Ekron, whether hee should recouer of this his disease.
So did Haman likewise, an enemy of the Iewes, and one of the race of the Amalekites, thirsting after the blood of Mordecai, and the destruction of the whole Church, dealt by Sorcerie for to effect his intended purpose, Ester chap. 3, verse 7. And cast Pur, that is, a Lot; to know when hee might haue a luckie and prosperous time to enterprize this businesse.
Moreouer, it is noted by the Prophet, that when Nebuchadnezzar King of Babell was come out of his kingdome with a mightie hoast, and stoode at the parting of the way, doubting vnto what place he should go, whether against the Ammonites, or against the Tribe of Iudah, as in the one and twentieth chapter of Ezekiel, and the eleuenth verse, He consulted by Diuination, and made his Arrowes bright, he consulted with Idolles, and looked in the Liuer. Heereunto commeth the threatning denounced against the Egyptians by the Prophet Esay, in chapt. 19. verses 3, 4. The spirit of Egypt shall faile in the middest of her, and I will destroy their counsell, and they shall seeke at the Idolles, and at the Sorcerers, and of them that haue spirits of Diuination, and at the Soothsayers, And I will deliuer the Egiptians into the hand of cruell Lords, and a mightie King shall rule ouer them, saith the Lord God of hoastes. Thus wee see it was very vsuall with the wicked, when they saw no other helpe at hand, to seeke vnto witches, and to resort vnto enchanters.
The Reasons hereof are these: first,Reaso [...] because they want Fayth and beleefe in God, they trust not in him, they looke not for saluation from him, they dare not repose theyr confidence in him. This we see in Saul, when he had once forsaken God in breaking his commandement by sparing the Amalekites, in offering sacrifice, in killing the Priests, in persecuting the Saints, in refusing to consult with God as a needlesse thing, and proceeding from one degree of wickednesse to another; in the end he sayde vnto his seruants, 1. Sam. chap. 28. verse 3. Seeke me a woman that hath a familiar spirit, that I may goe to her, and aske of her. This is that reason which the Spirit of God poynteth out in the first booke of the Chronicles, and the tenth chapter, Saul dyed for his transgression that he committed agaynst the Lord, euen against the word of the Lord which he kept not, and in that hee sought and asked counsell of a familiar spirit, and asked not of the Lord, therefore hee slew him, and turned the kingdome vnto Dauid the son of Ishai.
True it is, wee reade in the first of Samuel, chapter 28. verse 6. that he asked counsell of the Lord: and heere we heare hee asked not counsell of the Lord: these are not repugnant and contrary one to another, no more then these words, in the eleuenth Chapter of S. Matthew, and the fourteenth verse, Iohn Baptist is Elias, and Iohn Baptist is not Elias. Christ sayde of Iohn Baptist, This is Elias. Iohn Baptist sayd of himselfe, I am not Elias, Iohn 1, 21. Notwithstanding, heere is no contradiction: for Christ vnderstoode it one way, & Iohn another. Christ meant he was Elias in spirit, Luke 1, 17. as comming in the spirit and power of Elias. Iohn meant hee was not Elias in person, which the Pharisies thought and imagined. So these words seeme contrary [Page 883] in shew, but are not in substance, and in deed: In deed he asked of the Lord, but not in faith, nor with a purpose to cast himselfe vpon God but in hypocrisie, and with resolution to goe to the witch. As Ahab consulted with ye Prophet of the Lord, [...]. [...]2, 15. but he was before determined what he would do, whatsoeuer the Prophet should say. Wherefore, that which was not done rightly and religiously, is as it were not done at all, as the Apostle, speaking of vnreuerent comming to the Lords Table, saith, This is not to eate the Lords Supper, 1 Cor. 11, 20. Where he denyeth that absolutely, which many did corruptly.
Againe, no maruaile if the wicked forsake God in their troubles, [...] 2. betake themselues to Sorcerers and Wizards, which are the enemies of God, seeing sorcery is the inuention of the diuell, and a manifest worke of the flesh. If then it came from the father of lyes, and be a fruite of our owne corrupt nature, it is not strange or to be wondred at, that carnall and corrupt men giue themselues ouer to this practise. This the Apostle teacheth, Gal. 5, 19, 20. The works of the flesh are manifest, which are, adultery, fornication, vncleannesse, wantonnesse, idolatry, witchcraft, and such like. Seeing therefore euill men want faith, ioyning to God, purifying the heart, working by loue, & making vp the marriage betweene God & our soules; and seeing witchcraft is a worke of the flesh, it is naturall to naturall men, in their distresses to vse vnlawfull meanes, as charming, figure-casting, and such curious actes and artes as are wrought by the deuice of the diuell.
Now let vs make vse of this Doctrine. First, Vse 1 this condemneth the common custome and practise of the people in our dayes, who when the hand of God is any way on them or theirs, when they be strangely visited, or their children greeuously afflicted, or their Cattle eyther lost or languish with any extraordinary disease (at which time especially they should acknowledge Gods ouer-ruling and ouer-swaying prouidence, that not a silly Sparrow falleth to the ground without the will of our heauenly Father) by and by they send out to that cunning man, or that cunning woman, & so forget God that made them. These men will not tarry the Lords leysure, nor waite vpon his mercy for ease and comfort, they will haue present helpe, or else they will runne to the diuell, resort to witches, and fetch health out of hell it selfe. This is the folly and vanity of such as know not God, neither acknowledge that all things are disposed according to his purpose and good pleasure. Let vs beware of this sinne which is a forsaking of the true God, a renouncing of helpe from his holy place, and an entertainment of familiarity with the diuell, which is the very height and top of all iniquity. This the Lord himselfe teacheth, Leuit. 20, 6, 7. If any turne after such as worke with spirits, and after soothsayers, to go a whoring after them, then will I set my face against that person, and will cut him off from among his people: Sanctifie your selues therefore, and be holy, for I am the Lord your God. Now what a foule shame and reproch is it for those who professe Iesus Christ, & haue solemnly vowed in baptisme to renounce the diuell, and the works of the diuell, yet in their trials and tentations to consult with the diuell, to abiure the Lord of life, and to resort to witches and wizards, the very instruments of the diuell, then which, nothing can be imagined more horrible? Let vs therefore all take heed of this practise; let vs beware of all compact and society with the diuell: let such as hate it, learne yet more to hate it, and flye further from it; and such as haue followed this way, and followed after these abhominations, craue pardon of God, and confesse their owne wickednesse.
Secondly, acknowledge heereby the difference Vse 2 betweene the godly and the vngodly. So soone as the sonnes and daughters of God are smitten, they cast their care on God, and quiet their hearts in his will. They turne vnto God by true and vnfained repentance, and bring foorth fruites worthy amendment of life. They beleeue in God, and trust in him for helpe: they say vnto him, Thou art my saluation. As for the vngodly, when they are visited with any iudgement, & are punished in soule, or body, or goods, or children, or seruants, or cattell, they do imagine that they are hurt by witches, and presently chalenge and charge some one or other of witchcraft: then by and by they send out without delay, for feare lest they should come too late, to some cunning man, in whom they repose al their confidence, and so they make the diuell their God.
Furthermore, this is their common practise, to foretel things to come, by chattring of Birds, by crying of R [...]uens, by turning down of Salt, by hauing a Hare crosse him in ye way, by sudden bleeding, and such like, which are accounted vnlucky and ominous signes. Thus doth the diuell craftily creepe, and cunningly conueigh himselfe into the ignorant mindes of vnbeleeuing people, by making them retaine the remnants of the olde superstition, when hee cannot preuaile to bring in the diuellish diuination, practised in former times. Therefore the Lord saith by Moses, Deut. 18, 10, 11.12. Let none be found among you that vseth witchcraft, &c. This also the Prophet reproueth, Esay 8, 19, 20. The children of God must in all their afflictions aske counsell of God by his word, and by his Ministers. They do not waite vpon lying vanity, nor forsake the mercy of God. They say, Though the Lord would kill me, yet will I trust in him, Iob 13, 15. Though they be brought to the gates of hell, they will not ceasse to depend vpon him.
Thirdly, we learne in all our dangers to Vse 3 seeke comfort at Gods hand, while he may be found. This is the vse that we ought to make of all our troubles and tribulations, thereby to be drawne and driuen nearer vnto God, & [Page 884] vnto his word, and to stoop downe vnder his mighty hand. This humiliation we see in Iob, he did not seeke to Gods sworne enemies for helpe, he sought not to cunning men and women, he did not aske counsell of Coniurers, he knew he must seeke to the Lord, and lift his eyes to him that had made the wound, saying; The Lord hath giuen, and the Lord hath taken, blessed be the Name of the Lord. Iob 1, 21. We must not therefore renounce the Lord in the day of our calamities, but cleaue vnto him with full purpose of heart. Let vs say with the Prophet, Why art thou cast downe my soule? and why art thou disquieted within me? Waite on God, for I will yet giue him thanks: hee is my present helpe, and my God. Psalm. 42, 5, 11, and 43, 5. Wherefore, if it be the practise of the wicked in their troubles to seeke to the diuell; let vs on the other side goe vnto God, Who killeth & maketh aliue, who woundeth and maketh whole, who bringeth low, and exalteth: neyther is there any that can deliuer out of his hand. Deut. 32, 39. 1 Sam. 2, 6. Let vs make the word of God our chiefe stay and comfort. This was the practise of the Prophet Dauid, Psal. 119; 29. Except thy Law had beene my delight, I should now haue perished in mine affliction. And this is the end for which the Scriptures were penned by the Prophets and Apostles, that in our distresses we should not be left destitute, as the Apostle declareth, Roman. 15, 4. Whatsoeuer things are written afore time, are written for our learning, that we through patience and comfort of Scriptures might haue hope. Though God for a small season bring troubles vpon his dearest seruants, yet he will not alway keepe them in heauinesse, he will returne againe in compassion at his appointed time. For he endureth but a while in his anger, but in his fauour is life: weeping may abide at Euening, but ioy commeth in the Morning. Psalm. 30, 5. So then, afflictions shall not alwayes claspe and compasse ye loyns of the godly; the daies and yeares, the houres and moneths of their sorrowes are numbred and determined. And albeit we, as euill measurers of times & seasons, do iudge euery houre a day, and euery day bee reckoned with vs a yeare of affliction; yet if we had wise hearts to number our dayes aright, eyther in respect of Gods eternity, or in respect of the due desart of our sinnes, or in respect of the glory of immortality reserued for vs in the heauens, it would make vs rest in God, and to possesse our soules with patience, & to consider whatsoeuer our crosses and losses are, yet he is able to recompence them another way, and render them an hundred sold into our bosomes. This we see in the example of Iob, before remembred, vpon whom the Apostle Iames willeth vs to looke, saying; Take my brethren, the Prophets for an example of suffering aduersity, and of long patience, Iam 5, 10, 11. which haue spoken in the Name of the Lord: Ye haue heard of the patience of Iob, & haue knowne what end the Lord made: For the Lord is very pittifull and mercifull. For albeit he did drinke deepely of the cup of afflictions, & God for a season did hide his face from him; yet with euerlasting mercy hee had compassion vpon him, his substance was encreased, his cattell were doubled, other sonnes & daughters were granted, his honor was augmented, and his dayes were prolonged vpon the earth. The like mercy of God we see in the words of the Prophet to Amaziah; he had hyred Israelitish souldiers for an hundred Talents of siluer, he was commanded to dismisse and cashire them, 2 Chron. 25, 9. Because the Lord was not with Israel, nor with all the house of Ephraim. Then the King saide to the man of God, What shall wee doe then for the hundreth Talents which I haue giuen to the host of Israel? Then the man of God answered, The Lord is able to giue thee more then this. This is that which Christ assureth, when he saith to his Disciples, Verily I say vnto you, there is no man that hath forsaken house, or brethren, or sisters, or father, or mother, Mar. 10, [...] or wife, or children, or lands for my sake and the Gospels, but he shal receiue an hundred fold now at this present; houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, & in the world to come, eternall life. Let vs then be patient in our troubles and losses that are sent vpon vs: let vs not seeke to restore them and recouer out of them by vnlawful meanes, and running to witches: if we depend vpon God, we shall not need to be troubled with these worldly respects, he will giue vs all things necessary, and is able to restore more then hee hath taken from vs.
Lastly,Ʋse this Doctrine teacheth vs the reason why wicked men do not prosper, but seeking comfort from coniurers and cunning men, are more tormented, euen because they forsake the Lord, and seeke helpe where no helpe is to be had. This appeareth in the examples of Saul and Amaziah, they sought to witches, but they found not that which they sought for. The diuell was a murtherer from the beginning, is he now become an helper? He was an enemy to mankinde, is he now made a welwiller vnto them? He was an aduersary, is hee now reconciled vnto vs? Nay, he is to be feared, not only whē he ladeth vs with sorrowes, and laboureth to draw vs to despaire, but much more when he offereth vs his gifts, and pretendeth friendship toward vs. And albeit he sometimes speake the truth, and reach out his hand to helpe vs, it is but to deceiue and delude vs, and to claspe vs the faster in both his armes. For as God hath his word & sacraments instituted for the comfort and consolation of his Church; so the diuell hath also his meanes and wayes to traine vp his disciples: he vseth certaine charmes and characters, certaine spels and enchantments, which are as it were Satans sacraments. All these haue no power or force at all, vnles we beleeue strongly and stedfastly that they can do vs good. As then God requireth faith toward him, so doth the diuel require a sound beleefe in these toies [Page 885] and trumpery, otherwise they are not auaileable. This the very heathen confesse, as appeareth in Pliny, [...] [...]ist. [...]. that no charmes or enchantments can worke any cure without beleefe. But this faith is a false faith, and no better thē the seruice of the diuell; as the beleeuing in God, is a principall part of the worshippe of God. For we must beleeue nothing, we must trust in nothing, wee must depend vpon nothing, against the direct and expresse word of God: if we do, we enter into a couenant with the diuell, and offer sacrifice vnto him, which is an abhomination against God.
[Verse 6. For I know that he whom thou blessest, is blessed, and he whom thou cursest, shall bee cursed.] These words shew the great confidence they haue in him. It doth not appeare that they were spoken to flatter him, or vttered to him otherwise then they thought of him, as Origen supposeth; but are as a reason rendred to induce him to come vnto them, because their trust & affiance was set vpon him, and they had made him their onely refuge in their trouble. Indeed this is peculiar and proper to God alone to be able to blesse & curse, to saue and to condemne, to binde & to loose, as we haue the like speech of the Lord to Abraham, Gen 12, 3. I will blesse them that blesse thee and curse them that curse thee, and thou shalt be a blessing. This is most truly spoken of God, which they vainely boast of Balaam, who could do nothing against his people, yet they rest and relye vpon him. This was a weak and diuellish meanes, thinking to curse the Israelites, and so to preuaile against them: yet see what hope they had in him, and how they repose themselues vpon this fraile and foolish, this wicked and vnlawfull meanes. Heereby we learne the vanity and folly of euill men, [...] rest [...] resting vpon most vaine things which cannot helpe them, they trust to a broken Reed, they stay vpon an arme of flesh. The wicked enter into lewd and licentious practises, grounding themselues vpon weak and vaine meanes that will deceiue them. Thus God vpbraideth oftentimes the confidence of the Iewes in their vaine Idols, Let them rise vp and helpe you, let them be your refuge: Goe and cry vnto the gods which ye haue chosen, let them saue you in the time of your tribulation. Deut. 32, 37, 38. Iudg. 10, 14. So the Philistims gloried and boasted in theyr great Captaine and Champion Goliah, 1 Sam. 17, 10, triumphing vpon his strength, insulting ouer the seruants of Saul, reproching the childhood of Dauid, and defying the host of Israel So the Aramites were proud & confident in their army, resting vpon weake meanes, glorying that the dust of Samaria shold not be enough for his hoast to take euery man an handfull, and blaspheming with open mouth, that God was the God of the Mountaines and not of the Ʋallies. 1 King. 20, 10, 23. All these examples teach the vanity of proud flesh, resting on weake and deceiueable meanes, that cannot profit or prosper.
And no maruaile if vaine men rest vpon Reason 1 vaine things, and build vpon a sandy foundation, because the GOD of this world hath blinded their mindes, that the glorious Gospel of Christ, which is the Image of GOD, should not shine vnto thē. 2 Cor. 4, 4. Thogh the Sunne shine neuer so bright and cleerely, yet if the eyes be closed, a man cannot see the light thereof. So when Satan worketh strongly in ye children of disobedience, he preuaileth so far with them, that they glory in their own shame, fortifie themselues with weaknes, and build their house vpon the sand.
Againe, they want true faith in Gods promises, Reason 2 to make him their stay & staffe to leane vpon: for all haue not faith (as the Apostle teacheth, 2 Thess. 3, 2.) to relye and rest with confidence vpon him. Hence it is, that some trust in Horses and Chariots, some in the strength and multitude of men, some in Princes and Potentates of the world, but neuer looke to the Holy one of Israel. So then, whether wee consider the illusion of the diuell in blinding, or the want of faith in staying men, we may conclude the former Doctrine, offered to our considerations in the vaine confidence of the Moabites and Midianites, that vanity is exalted among the sons of men, that they rest vpon a broken hope, and trust in vain things, to their owne confusion and destruction.
The vses of this Doctrine are many. First, obserue the difference betweene the stay of Vse 1 the godly, and the hope of the vngodly. The righteous man resteth on God, he maketh him his refuge, he fasteneth his hart on things that the eye seeth not, and trusteth not in any carnall meanes which are deceitfull: but the vngodly (being of the world) relye on worldly meanes, and put their confidence in an arme of flesh. This difference Dauid acknowledgeth and setteth downe, Psal. 20, 7, 8. Some trust in Chariots, and some in Horses, but we will remember the Name of God our Lord: They are brought downe and fallen, but we are risen & stand vpright. Where the Prophet declareth the diuers practises of the men of this world, & the children of God which are not of this world, and sheweth the yssue of them both. The godly shall stand vpright, and abide vnmoueable as a Rocke, but the other shall fall to the ground, and vanish as a shadow. The godly grow strong, and their defence is sure: albeit many oppose themselues against them, and intend mischiefe to ouerthrow them, yet still they rest in God, and remaine vndaunted, and therefore shall preuaile in the end: whereas worldlings that put not their trust in God, but in the things which they behold with a fleshly eye (which are temporall) deceiue thē selues, and all their hope shall perish.
Secondly, let vs marke the certainty of the Vse 2 destruction of carnall men, concluded with God. For if their confidence be weake, and all [Page 886] their hope and expectation vaine wherin they trust, then let them not thinke to escape, whē they promise vnto themselues peace and security;Iob 8, 14. suddenly the day of vengeance cometh, and shall light vpon them, and all their trust shall be as the Spiders web, which albeit to day it be builded aloft, yet to morrow it is swept away. For they leane on a broken staffe of wood, which not onely cannot helpe, but the shiuers runne into their hand, and wound it. 2 Kings 18, 21. Ier. 17, 5, and 49, 16.
Vse 3 Lastly, let vs learne this duty, not to depend on vaine things, as riches, friends, honours, and policies, but on God, which is vnchangeable & vnmoueable, and let vs resigne vp ourselues into his hands. This the Prophet vrgeth and exhorteth vnto in many places, Psal. 62, 8, 9, 10, & 118, 8, 9, and 146, 3, 4. True it is, we are not to refuse good meanes offered and affoorded of God vnto vs, but are bound to vse them as blessings and instruments by which he will helpe vs; for then we trust not in the creature, but in the Creator himselfe, in whom onely we must confesse, is the power to helpe. It is a great cause why God oftentimes blesseth not good meanes when wee trust in them, rob God of his glory, and doe not waite for a blessing at his hands. This causeth the Lord to crosse vs, & to curse his own benefits, because we seeke not him, but sacrifice to our owne Nets, Hab. 1, 15, 16, & burne Incense to our owne yarne, we put our confidence in the outward meanes, sometimes in Princes, sometimes in pollicies, sometimes in men, sometimes in Mountaines, forsaking God; and therefore when we hope for helpe by them, God bloweth vpon them, and turneth them to our hurt and destruction. Asa King of Iudah, Being diseased in his feet, sought not the Lord in his disease, but trusted in the Physitions, 2 Chron. 16, 12, & therefore they could do him no good. The rich man in the Gospel, that said to his soule, Luke 12, 19, 20, 21. Soul, thou hast much goods laid vp for many years, liue at ease, eate, drinke, and take thy pastime, receiued this answer, O foole, this nigh [...] will they fetch away thy soule from thee: then whose shall those things be which thou hast prouided? So is he that gathereth riches to himselfe, and is not rich in God. Wherefore it standeth vs vpon, to call vpon God, to giue a blessing vpon his owne helps and meanes giuen vnto vs: otherwise, though wee haue all helps in our owne hands to defend our selues,Nah. 3, 8, 9, 10 and offend the enemy, fenced by the Sea, fortified by Ships, blessed by Princes, backed with friends, stored with munitions, ayded with confederates, and armed with multitudes of men; yet must our comfort, affiance, and confidence bee in the Lord alone. Hereunto commeth that which the Prophet Esay saith, chap. 31, 3. The Egiptians are men, and not God: and their horses, flesh, and not spirit: and when the Lord shall stretch out his hand, the helper shall fall, and he that is holpen shall fall, and they shall altogether faile.
[Verse 7. And the Elders of Moab and of Midian departed, hauing the reward of the soothsaying in their hand.] In these words note the pollicy of the wicked, they lay a baite before him to catch him, and carry not their hands empty, which was a great tryall and tentation to a man of his humour, and one of the diuels hungry Chaplaines. For albeit Wizards and Coniurers, and such as are counted cunning men and women, offer to helpe others to money, and to enrich them with treasures; yet liue most commonly basely and beggerly themselues. Take a view of Witches and Coniurers, that sell their soules to the diuell, and receiue his marke as the badge of their profession, and behold how wretchedly and miserably they liue aboue all others, in a poore and simple estate, glorying to be able to stand others in stead, but not enabled to helpe themselues. Wherefore, these leaguers knowing the disposition of Balaam, carry their reward and his wages with them, to make him to assent to them, and to grant their petition. This teacheth,Doctr [...] Gaine [...] are a d [...] rou [...] te [...] That gaine and rewards are a great tentation to attempt euill actions. Man (I say) is of himselfe prone to wickednesse, but when gaine is offered, and gifts are giuen, they are a powerfull meanes to deceiue and corrupt the cōscience. The diuel being by long experience priuy to our corruption, and knowing how effectuall bribes and rewards are to draw men to sinne, laid his bayte before Christ, and offered all the Kingdomes of the world, and the glory of them if he would fall downe and worship him. Mat. 4, 8, 9. So when he entred into Iudas, and filled him full of all iniquity, he preuailed this way with him, to sell his Master for money, & to betray him into ye hands of sinners, saying; What will ye giue mee, Math. [...] and I will deliuer him vnto you? This preuailed in Lot; he forsook Abraham, dwelt in Sodome, Gen. 1 [...] was carried away with earthly commodities, and smarted for it. This the Apostle noteth to haue bene the cause that Demas fell from the truth, Because he embraced this present world, forgetting yt the amity of the world, is the enmity of God, insomuch that whosoeuer will be a friend of the world, maketh himselfe the enemy of God. 2 Tim. 4, 10. Iam. 4, 4. This also our Sauiour declareth by the Parable of the rich man, Luke 14, 16. who sent out his messengers and bad his guests, who refused to come, pretending sundry excuses; one said, I haue bought fiue yoake of Oxen, and I go to proue them, I pray thee haue me excused: another saide, I haue bought a Farme, and I must needs goe out and see it, I pray thee haue me excused: shewing heereby, that the cares of the world, the deceitfulnesse of riches, and the commodities of this life are lets and pull-backes from embracing the Gospel.
The Reasons of this truth are very apparent.Reas [...] First, the profits and pleasures of this present life, are as ranke thornes that choke the precious and immortall seede of the word of God, that it cannot grow vp in our harts. For when [Page 887] once they are receiued into the soule, they choke the truth of God, and giue a checke to the Spirit of God. These two can neuer lodge together, so fast as one springs, the other withereth. This our Sauiour teacheth in the Parable of the Sower, where he saith, The seed is of the word of God; that which fell among thorns, are they which haue heard, and after their departure, are choked with cares, and with riches, and voluptuous liuing, and bring foorth no fruite, Lu. 8, 11, 14. This caused the Prophet to pray vnto God, to encline his heart vnto his Testimonies, and not to couetousnesse. Psal. 119, 39.
Secondly, gifts and rewards put out the eyes of those that saw cleerely before, [...]s [...] 2. and stop the eares of those that could heare before, and shutteth vp the mouth of those that could speake before. If then the receiuing of bribes, and taking of gifts, be a setting of iustice to sale, if they haue force to peruert and corrupt, not onely such as are lewd and lime-fingred to draw presents vnto themselues, but the wise and righteous: then wee must acknowledge them to be dangerous tentations, layd before vs of Satan to surprize vs by his wilines. This Moses teacheth the Iudges and Officers which were to be chosen in the [...]r Cities: Thou shalt not wrest the Law, nor haue regard of persons: Thou shalt not take any reward: for guifts blinde the eyes of the wise, and peruert the words of the righteous. Deut. 16, 19. Neyther let them say, though I take rewards, I will neuer swarue from Iustice, for that is to presume vainely of thine owne strength, and to giue the Spirit of God the lye, that speaketh the contrary.
Let vs proceed to the vses of this Doctrine. Vse 1 First, this teacheth vs, not to loue the world, nor the things of the world, but to beware we be not deluded by the glittring shew of this earthly vanity. Take heed of cares and couetousnesse, which is an immoderate desire of getting & enioying the wealth of this world. For it stealeth away the heart of man from God and godlinesse, and maketh him bend the whole course of his life on earthly pleasures. This is the common sicknesse and disease of this age wherein we liue. For giue me one among many, that is not ouercome with the pleasures of sin, and the profits of the world? It stealeth on such as haue sanctified affections, and haue escaped out of the filthinesse of the world, through the acknowledging of the Lord, and seeketh to ouercome them. It is so deceitfull and dangerous a sinne, that it hath greatly assaulted, and fearefully ouercome them after their calling to the truth, and profession of the glorious Gospel of Christ our Sauiour, and after they haue begun to make some conscience of their life and conuersation. Nay, such as before their calling and conuersation felt no such desires and cares, now begin to be pressed, combred, and tempted with them. For as Satan by all meanes seeketh whom he may deuoure, [...] and how he may hinder the repentance of sinners, so when he cannot any longer hold men in horrible sinnes of Idolatry, Blasphemy, Adultery, and contempt of GOD, then like a wily and subtle serpent, he creepeth in another way before we can espy him: then he suffereth vs to hate euill company, surfetting, drunkennesse, riot, and excesse, but he driueth to another extremity, and possesseth vs with distrustfull cares, and immoderate thoughts of this world, to desire greedily, to seeke continually, to keepe wretchedly, and to depart heauily from the vaine and momentany things that perish with the vse. And as this is a secret and subtle sinne (albeit deeply rooted, yet hardly espyed) so is it sildome cured and recouered, because men do not much consider of it & regard it, but please and flatter themselues in it. If we would willingly attaine to our former estate, and see the danger of this disease, consider the vanity and vncertainty of all worldly things; compare them with spirituall blessings, and they are as dung and dirt matched with gold and siluer: acknowledge that nothing is more vnseemly for those whose conuersation should bee in heauen, then to be plodding vpon the earth, & wallowing in the puddle of prophane pleasures. Therefore the Apostle Iohn saith, Loue not the world, neither the things that are in this world, &c. Ioh. 2, 15, 16, 17. Heereunto commeth the counsell of Paul, 1 Tim. 6.17, 18, 19.
Secondly, seeing gifts and rewards offered, Vse 2 be as a bayte layde vp to entrap the soule, let vs refuse them, and not hunt after them as the manner of some is. Therefore the Prophet saide to his seruant, detesting his couetous minde, Is this a time to take money, and to receiue garments, and Oliues, and Vineyards, and Sheepe, 2 Kings 5, 26 and Oxen, and men seruants, and maid-seruants? The leprosie therefore of Naaman shall cleaue vnto thee and to thy seed for euer. So when Simon the Sorcerer offered to the Apostles mony, to haue power to bestow the gifts of the holy Ghost, Peter said vnto him, Thy money perish with thee, because thou thinkest that the gift of God may be obtained with money. Acts 8, 20. Likewise when the King of Babylon offered vnto Daniel, garments of purple, and a chaine of gold, for the interpretation of his dreame, hee would not sell the gift of God, but said, Keepe thy rewards to thy selfe, and giue thy gifts to another, to one of thy enchanters, that set to sale their superstitions. Dan. 5, 17. So then the seruants of God must alwayes ayme at, and seeke the glory of God, and their daily prayer must bee, That he would giue them cleane hands and a pure heart Psal. 24, 4. They must not rashly gape after gaine, but follow the duties of their calling, with a single and sincere affection, knowing That their labours shall not be in vaine in the Lord, and that they haue a reward laide vp for thē in the heauens. This was it that Moses looked after when he was come to age, refusing the aliance of the King,Heb. 11.25, 26 partaking with the aduersity of the Church, and esteeming the rebuke of Christ, greater riches then the treasures of [Page 888] Egypt, for he had respect to ye recompence of the reward. It is enough for vs that we shall bee glorified, albeit we be not rewarded at the hands of men.
Ʋse 3 Thirdly, let vs follow after the best gifts which may further the saluation of the soule. Those indeed are good gifts, that make the possessors of them better. This duty the Apostle declareth, 1 Tim. 6, 9, 11. They that will bee rich, fall into tentations and snares, and into many foolish and noysome lustes, which drowne men in perdition and destruction: But thou, O man of God, flie these things, and follow after righteousnesse, godlinesse faith, loue, patience and meeknes. The things of this life are common to ye godly and vngodly, nay, oftentimes the vngodly haue the greater share and portion in them: let vs therefore labour after those graces that accompany saluation. Let vs lay vp our treasure in heauen, Where neither the Moth nor Canker corrupteth, and where theeues neither dig through, nor steale. Mat. 6, 20. These gifts in the day of trouble, and in the houre of tentation shall minister more comfort and more true peace vnto vs, then all earthly and transitory things, which end in corruption. But a lasse, if it were possible for vs to gain the whole world, what should it auaile or aduantage vs, Math. 16, 26. and afterward lose our owne soules? Or what comfort can we take in our riches and possessions, when it shall be said, Thou foole, this night shall they fetch away thy soule from thee, then whose shall all these be that thou hast gathered? For so shall it fall out to all those that are rich, but not in God. Luk. 12, 20, 21. So then, let vs learne to trust in the liuing God, and not in vncertaine riches: let vs cast all our care vpon him that hath cared for vs: And let vs first of all seeke the kingdome of God and his righteousnesse, and all other things shall be cast vpon vs. Mat 6, 32.
Lastly, let vs learne to beare the yoke of pouerty with patience. If we want this worlds goods, let vs not be discouraged. God oftentimes recompenceth the want of earthly blessings, with great abundance of heauenly graces, Making the poore of this world, rich in faith, and such as haue nothing to inherit, to be heyres of the kingdome which he hath promised to them that loue him. Iam. 2, 5. This Christ declareth in the Epistle which he commanded Iohn to write to the Church of the Smyrnians, I know thy works, and tribulation, and pouerty, but thou art rich. Reuel 2.9. He maketh them rich in knowledge, in faith, in obedience, and ioy in the holy Ghost. He blesseth them with inward comfort, and with peace of conscience that passeth all vnderstanding. He giueth them patience in troubles, meeknesse of spirit, and an holy contentation, to sustaine the weight of their affliction. And albeit they beare a greeuous burthen, yet hee hath eased them of a greater, (to wit) the burthen of their sinne, which in Christ they feele to be lightned and remitted. This the Apostle testifieth, 2 Cor. 6, 10. We are as dying, and yet behold we liue, &c. Heereunto acords the witnesse of Peter, Acts 3, 6. 2 Pet. 1, 2. who albeit hee said, Siluer and Gold haue I none, yet he confesseth, that the Diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse, through the acknowledgement of him that hath called vs vnto glory and vertue. This is that Iacob perswaded his owne heart, and tolde to his brother, Gen. 33, 11 God hath shewed mercy vnto me, and therefore I haue all things. Seeing therefore riches are as thorns to choke vs, and as snares to deceiue vs, let vs learne to be content with our estate, and not greedily desire that which may turne to our destruction.
[Verse 9. Then God came to Balaam, saying, &c.] We shewed before, that the purpose of Balaam the sorcerer, was to raise vp the God of the Hebrewes to consult with him, and to entice him to leaue the protection of the Israelites, according to the guise and fashion of Coniurers, as wee declared before in the sixt conclusion. For when the vnbeleeuers began to lay siege to their enemies, they called forth the god or goddesse of that place, to forsake that people, and come vnto themselues. Thus did the diuell seduce the world, and set vp the kingdome of darknesse in the children of disobedience. The Infidels indeed thought they dealt with their god, but they had to do with the diuell. We see in al histories,Herod. [...] how carefully they resorted to the Oracle of Apollo, as it were to know the will and pleasure of God in things to come; but a lasse (poore soules) they were deluded by the voyce of the diuell: so that whilst they supposed they asked counsell of one, they receiued answer of another. Therfore the Apostle Paul saith, These things which the Gentiles sacrifice, they sacrifice to diuels, and not vnto God: and I would not that ye should haue fellowship with the diuels. 1 Corinth. 10, 19, 20. Wherefore, when the sorcerers and soothsayers vsed to call vp the protecting god of their enemies, the diuels ordinarily vsed to returne them their answer. But in this place, whilst this enchanter goeth about his superstitious practise, (supposing the true God to bee like their false gods of other Nations) & so thinketh to bring vp the God of the Israelites, God suffereth not the diuel to giue him answer, but himselfe preuenteth his apparition, & appeareth vnto him, both to procure the good of his owne people, and to make knowne his power: to conuince the rage and madnes of the enemies, and to declare to all the world, the blessed estate of the Church. Heereby then we learne, in that God came vnto him,Do [...] God [...] [...]ime [...] [...] keth [...] ue [...] [...] [...] me [...] and shewed him what to do, that God sometimes speaketh to wicked men, and reuealeth his wil vnto them. God (say I) not onely teacheth and instructeth his owne people, and hath appeared to them by visions and dreames, but hath appeared and made knowne his will, euen to his vtter enemies, and to open Idolaters that know him not. Thus he spake to Caine, Gen. [Page 889] 4, 6, 7, and reproued him for his malice against his brother, exhorting to repentance toward God, and reconciliation toward his brother, and threatning him with destruction if hee continued. So he dealt with Abimelech, when he had taken away Sarah from Abraham; God came vnto him in a dreame by night, and said vnto him, Thou art but dead, because of the woman which thou hast taken, for she is a mans wife. Gen. 20, 3. So he did to Laban the Aramite, speaking vnto him in a dreame by night, and saying; Take heed that thou speake not to Iacob, ought saue good. Gen. 31, 24. Thus hee dealt with Pharaoh King of Egypt, God shewed him in a dreame what he was about to doe, which was a meanes vsed of God to deliuer Ioseph out of prison, where the yron entred into his soule; and to prouide for his Church in time of famine that was to come Thus he reuealed his will to Necho, King of Egypt, God willed him to make warre against the Assyrians, and commanded him to make haste: but Iosiah would haue stopped his iourney, [...] 35, [...]. and hearkened not to the words of Necho which were of the mouth of God. The like we may consider oftentimes in the booke of Daniel, when Nebuchadnezzar had dreamed a dreame which was not humane, but diuine, neyther of a naturall cause, but of a supernaturall, wherewith his spirit was troubled, Daniel saide vnto him, Dan. 2, 28. There is a God in heauen that reuealeth secrets, and sheweth the King what shall be in the latter daies.
The Reasons are euident. First, to set downe his great loue and fauour to his Children. [...] 1. For as God did shew himselfe in sundry manners, and speake by liuely voyce to the vngodly, so in all the manifestations of himselfe vnto thē, he had respect and reference to his Church, as appeareth in the former examples. Heerein therefore appeareth the wonderfull loue of God to his chosen people, who hath the harts of all men in his owne hands, and turneth thē about as pleaseth him. This is that reason which the Prophet pointeth vnto, Psal. 105, 13, 14, 15, where speaking of Abraham & his posterity, he saith, Albeit they were few in number, yea very few, and strangers in the Land, and walked about from Nation to Nation, from one Kingdome to another people, yet suffered he no man to do them wrong, but reprooued Kings for their sakes; saying, Touch not mine annointed, and doe my Prophets no harme.
Secondly, it pleaseth God to make himselfe and his great Name knowne out of the limits and circuit of the Church, [...] 2. to constraine euen the wicked to cleere him in his proceedings, to acknowledge his iudgements to bee iust and righteous, & to giue sentence against themselues. For God is holy in all his wayes, and pure in all his works: hee causeth their owne consciences to be witnesses against thē, to accuse and to conuince them, inasmuch as they become vnthankfull, [...] [...].2 [...] and do not glorifie him as God, who is worthy of all glory, and neuer leaueth himselfe without witnesse,Acts 14, 17. no not among the Infidels.
Thirdly, he declareth and reuealeth himselfe Reason 3 to Infidels, not because they be worthy, but because by the mouth of the very Infidels, he will strengthen and confirme his children. True it is, the cheefe and principall meanes which he vseth, is to teach them by his seruants the Prophets and Apostles, by Pastours and Teachers, which he hath set in his church: but he will also vse the tongues of prophane men to his owne glory & comfort of his children. This we see euidently shewed, Iudg. 7, 13. When Gideon came to the outside of the hoast of the enemies. Behold, a man told a dream vnto his neighbour, and said, Behold I dreamed a dreame, and loe, a cake of Barly-bread tumbled from aboue into the hoast of Midian, and came vnto a Tent, and smote it that it fell downe & was ouerturned: and his fellow answered, This is nothing else saue the sword of Gideon, for into his hand hath God deliuered Midian, and all his host: When Gideon heard the dreame deliuered, and the interpretation opened, he worshipped, and returned into the hoast of Israel, and saide, Vp, for the Lord hath deliuered into your hand the hoast of Midian. Whereby we see, that God made knowne his purpose to these vnbeleeuers, for ye strengthening of Gideons weake faith, and the enabling of him to the worke whereunto he was appointed
The vses follow. First, confesse from this Vse 1 dealing of God, not onely that hee is great in [...]ion, and high aboue all the people, but [...]hat his Name is great & glorious among his enemies. He reigneth as King,Psal. 120.2, 1 not onely ouer his Church, but ouer all creatures, and he maketh them to acknowledge his greatnesse, & stoop downe vnder his hand. [...]his we see in the Prophet Daniel, chap. 6, 26, 27, by the decree that Darius wrote vnto all the people, nations, and languages that dwell in all the world I make a decree, that in all the Dominions of my kingdome, men tremble and feare the God of Daniel, for hee is the liuing God, and remaineth for euer, and his kingdome shall not perish, and his Dominion shall be euerlasting: he refuseth and he deliuereth he worketh signes and wonders in Heauen and in Earth, who hath deliuered Daniel from the power of the Lyons. The like confession Nebuchadnezzar maketh before, chap. 3, 32, 33. I thought it good to declare the signes & wonders that the high God hath wrought toward me: How great are his signs, and how mighty are his wonders! His kingdome is an euerlasting kingdome, and his Dominion is from generation to generation.
Secondly, we see that God leaueth not men Ʋse 2 with out excuse, because hee maketh knowne his truth vnto them: they haue some meanes or other offered vnto them, to teach them to acknowledge God, and to glorifie him whom they haue acknowledged, Rom. 1.20.24. So Christ our Sauiour speaketh to the obstinate Iewes, Iohn, chapter fifteene. verse 22. If I had not come and spoken vnto them, they should not [Page 890] haue had sinne, but now haue they no cloke nor colour for their sinne. Thus was Pilate the Iudge of Iewry conuinced in his owne conscience of wrongfull iudgement against Christ, beeing warned of his wife, to whom God had reuealed his innocency, that he was a iust man as a Lambe vnspotted and vndefiled. For the Euangelist Matthew testifieth, that when Pilate was set downe on the iudgement seate, his wife sent to him, saying; Haue thou nothing to do with that iust man, for I haue suffered many things this day in a dreame, by reason of him. Mat. 27, 19. This was no meere humane or naturall dreame,Eccles. 5, 2. arising from multitude of busines, or proceeding frō an euil constitution of the body, or euill digestion of meate, or such like ordinary causes as daily befall vs; but it was diuine from the speciall instinct of God, and the inspiration of the Almighty. For as God the Father diuers wayes approued the innocency of Christ, that it might appeare he dyed not for his owne offences, but for ours, & for our redemption: so did God send terror and trouble vpon the Iudges wife in the night season, to discouer his hypocrisie, & make him without excuse altogether, in condemning the Innocent, that all the water in the wide sea was not able to wash away the guilt of his sinne, much lesse the water he called for to wash his hands before the multitude, when he saide, I am innocent of the blood of this iust man, looke you to it. Math. 27, 24. The staine of sinne soyleth the soule, and defileth the conscience, & cannot be washed away with water, which onely putteth away the filth of the flesh, and clenseth the body, but cannot enter any further.
Thirdly, seeing God hath shewed and manifested Vse 3 himselfe to wicked men vnworthy of his fauour, we may be certaine and well assured, that he will neuer leaue his owne children destitute of instruction, that call vpon his Name. If he deliuer his will to his enemies, he will shew himselfe to his friends. If he vouchsafe to instruct such as be strangers, doubtlesse he will open himselfe and reueale his secrets to those that be Citizens of his kingdome. If the seruant bee taught by him, who doth not know what his master doth: he will not passe ouer his owne sonnes, who shall be heyres of his inheritance that he hath prepared for them that desire the knowledge of his wayes. For he will fulfill the desires of them that feare him, hee also will heare their cry and will saue them, Psalm. 145, 19. Thus did Dauid assure his sonne Salomon, standing by him when he was going the way of all flesh, If thou seeke him, he will be found of thee; but if thou forsake him, he will cast thee off for euer. 1 Chron. 28, 2. & 2 Chron. 15, 2, 3. So when the noble Eunuch repayred to Ierusalem, and gaue himselfe to reade the Scriptures, that his knowledge might be encreased, & the word of God dwell plentifully in him, the Lord sent Philip vnto him,Acts 8.35. who ioyned himselfe to his Chariot, and expounded vnto him the way of God more perfectly. Likewise when Cornelius the captaine,Acts [...] a deuout mā and one that feared God, had prayed to God for further knowledge, that God who had begun his good worke in him, would bring him to perfection: he is directed to send for Peter, who should tell him what he ought to do, verifying the saying of Christ, Math 13, 12, and 25, 29. Vnto euery man that hath, it shall be giuē, and he shall haue abundance: but whosoeuer hath not, from him shall bee taken away euen that hee hath. Would we then know why we are ignorant in the wayes of God, weake in faith, bare and barren in the gifts of God? We do not beleeue the promises of God, offering himselfe to those that seeke him, and opening to those that knocke at his gate, neyther hunger and thirst after his graces, nor know the want of them in our selues or others.
Fourthly, let vs follow the example of God,Vse and do good to those that are euill. He maketh the Sunne to rise vpon the euill and the good, hee sendeth raine on the iust and vniust: so should wee do good to all, although especially to the houshold of faith. Math. 5, 45. Gal. 6, 10. Let not theyr vnworthinesse hinder our goodnesse, but labour that our light may so shine before them, that we may gaine them to the faith, & heape coales of fire vpon their head. Let vs admonish and exhort them with all patience and long-suffering, that they may come out of the snare of the diuell, of whom they are holden. Let vs preach the Gospel in season and out of season, and 1 Cor. 9.22, take all occasions to win those that are without, that by all meanes we may saue some. What though they be not turned and conuerted to God by the preaching of the Gospel, & we seeme to bestow our labor in vaine? Many are enlightened of God, that are not saued; they attaine to knowledge, that neuer grow to faith. We are the sweet sauor of God, as well in them that perish, as in them that are saued, to the one we are the sauour of life to life, and to the other, the sauour of death to death. 2. Cor. 2, 15, 16. And this must serue and suffice to comfort vs, and strengthen vs, to beare out the heate of the day, & the weight of the burden that lyeth vpon our shoulders; to consider that howsoeuer our persons be entertained, & our doctrine receiued,Esay 4 [...] and our strength bee wasted and consumed in vaine, yet our iudgement is with the Lord, and our worke with our God, who will reward vs according to our labour.
Lastly,Vs [...] seeing GOD maketh knowne his will and word to wicked and prophane men, who are sundry wayes enlightened with many gifts of the Spirit: let vs not rest in seeking after common gifts, but labor to be partakers of such as are proper to the elect, and doe alwayes accompany saluation and eternall life. This is it that the Apostle exhorteth vnto, 1. Cor. 14, where mentioning diuers gifts of the Spirit, as the gift of knowledge, ye working of myracles, the word of wisedome, the power of healing, ye discerning of spirits, the diuersity of toongs, [Page 891] the interpretation of tongues; all wh [...]ch are common to al sorts of men both good & bad: he addeth as the vse that now we teach & perswade, But desire you the best gifts, and I will shew you a more excellent way. 1 Cor. 14, 30, 31. Let vs not therefore content our selues with such knowledge and illumination as the reprobate and vngodly haue: but let vs couet such as are peculiar and proper to the elect, that we may be the Temples of the holy Ghost, that the Spirit of God may dwell in vs, not for a time, but for euer; and dispose our hearts as the owner of the house, and gouerne it wholly after his owne will. Let vs labour to feele a certaine knowledge of our reconcilation to God in Christ, [...], 3. [...], 5. [...] 25. [...]. 6. the gifts of regeneration, a dying vnto sin, arising vp to newnesse of life, the grace of hearty praier, comfort in distresse, and such like, which ye elect of God finde in some measure wroght in them. These are infallible notes of election: these are the best gifts that ye Apostle vrgeth: these are such fruites of the Spirit, as wee must delight in, and follow after. If these be in vs, & do abound, we shall haue that peace of conscience through them that passeth all vnderstanding; if these bee not in vs, whatsoeuer knowledge we haue beside, though we haue tasted of the heauenly gift, beene enlightened by the Spirit, beene partakers of the holy Ghost, tasted of the good word of God, and receiued the Gospel with ioy: wee shall finde no more sound comfort in them, then Balaam did in this place by the reuelation which he had receiued from God.
15 Balak yet sent againe moe Princes, and more honorable then they.
16 Who came to Balaam, and said vnto him, Thus saith Balak the sonne of Zippor, Be not thou staide I pray thee from comming to mee.
17 For I will promote thee vnto great honour, and will do whatsoeuer thou sayest vnto me: Come therfore I pray thee, curse for me this people.
18 And Balaam answered and saide vnto the seruants of Balak, If Balak would giue mee his house full of siluer and gold, I cannot goe beyond the word of the Lord my God, to do lesse or more.
19 And now I pray you, tarry ye heere also this night, that I may wit what the Lord will say vnto me more.
20 And God came vnto Balaam by night, and saide vnto him, Forasmuch as men are come to call thee, rise vp, and goe with them, but onely what thing I say vnto thee, that shalt thou do.
21 So Balaam rose vp early in the Morning, and sadled his Asse, and went with the Princes of Moab.
Hitherto wee haue heard the message and sending out to this cunning man, seeking to draw him to come to curse the people. Now followeth the second part of the Chapter, wherein is published, how Balak preuailed with him, by offering him present gifts, and promising to him future honors. And because in the former message, Balaam had rather cunningly delayed, then flatly denyed them, and rather craftily allured them, by protracting the time, then withstood them by giuing thē the repulse, to the end they should buy his cunning the dearer, as well became a man of his trade and occupation; therefore heere the Spirit of God proceedeth to declare how the message is continued, the suite renewed, and their purpose obtained. Wherein we are to obserue these three things. First, the departure of the Magitian with the messengers. Secondly, the anger of God for his departure. Thirdly, the entertainment which Balaam sound at ye hands of Balak, when he was come vnto him.
The first part touching the iourney of Balaam (hauing obtained leaue, or rather wrung it from God by his importunity) is contained in the words before remembred and recited; wherein behold how the desires of men are kindled & encreased by delay,Greg. hom. 23. and giue them no rest, vntill they enioy the things hoped for. Balak the King, and Balaam the false Prophet, are heere described, being pointed and painted out vnto vs in very liuely colours. Balak proud in his Riches, ambitious in his honours, prodigall of his gifts, scorning to receiue foile or repulse: On the other side, Balaam base in minde, couetous after money, thirsting after honour, as vnwilling to giue a deniall, as the other to take it. Wherefore, as he sendeth a new ambassage, so he imployeth more honorable men to credit and countenance the action the better, hee furnisheth them with other gifts, he promiseth him in the word of a king to promote him to some place of dignity, and omitteth no humane policy to draw him to his lure. The messengers mindefull of their charge and commission, and considering the waightinesse of the cause, doe bend all their wits, and set on worke all their cunning to effect the matter committed vnto them; they stir him vp to be forward, they adde great promises of high honours, they allure him with great hope of rich rewards, which were effectuall baites to intrap, and indeede the mightiest Rhetoricke to perswade, and to preuaile with a couetous man.
This was the Message of the King, thus was the employment of the Messengers: Now let vs consider the answer of Balaam, wherein a man at the first sight would thinke hee carried himselfe most vprightly toward men, and most religiously toward God, like a true-harted man, and a faithfull Prophet: hee telleth them, If Balak would giue him the Riches and reuenewes of his Kingdome, he cannot goe beyond the will of the Lord his God. But all is not Gold that glistereth (as the Prouerbe teacheth) & sometimes a subtile Serpent lurketh in the greene grasse. A man would likewise coniecture,Whether God were not ple [...]d with Balaams iourney that when God bad him goe with the Messengers, hee was pleased with his iourney: but the [Page 892] wrath of the Lord was kindled against him for his disobedience and presumption, which was no better then a tempting of God. So in this answer of the Wizard, we are not to consider the outward sound of the words, but the inward purpose and intent of the speaker. For his replye is thus much in effect, as if hee had said vnto them, Why do you thus solicite and importune me? Do you thinke it resteth in my will to come, or not to come? Or if I doe come, that I can in this case do what I list? Or that the God of Israel is like the gods of the other Nations? Hee compelleth me to tarry heere, he forbiddeth me to go with you, he is stronger then I, and I am constrained to obey him. You know my desire, but it lyeth not in my power to curse your enemies, (vnles I can charge and charme their God to leaue & forsake them,) albeit the King would giue me a great reward: What saide I, a rich reward? Nay, if he would fill for me this Pallace with siluer and gold, replenish all his storehouses with treasures, I cannot accomplish mine own purpose, I cannot performe the desire of mine owne heart. The God of the Israelites is too powerfull and mighty for me, he it is that restraineth me, by whom notwithstanding I must onely worke in this my businesse, or else I cannot profit you nor pleasure my selfe, nor effect my purpose. Neuertheles be not discouraged and discomfited, I am yet in good hope to preuaile, and I will yet try him the second time, although before he vtterly denyed mee to go with you.
This is the summe and effect of Balaams answer, which consisteth of two parts. First, he stayeth them to be aduised what to do. Secondly, he granteth their request, to goe with them. Touching the staying of them, when he hath excused his former refusall and deniall, to go with the former messengers (inasmuch as he could not alter and change the decree of the Lord, whom he saw to ouer-rule him in all this busines, he promiseth to try him againe, whether he could draw him to stand with thē, and to withstand the Israelites. And here againe (as before v. 8.Iohn 11, 9.) obserue how bee worketh, not in the open day, and in the light of the Sunne, which is the fittest season to worke in,Gal. 5, 19, 20. but as Coniurers vse to do, he chuseth the night season for his purpose. For as Sorcery is one of the fruites of the flesh, and the worke of darknesse, and proceedeth from the Prince of darknes: so it fitteth best the children of darknes, & serueth to be practised in the time of the night, according to the saying of him that is the author of life and light, Euery man that euill doth, Iohn 3, 20, 21. hateth the light, neither commeth to light, lest his deeds should be reproued: but hee that doth truth, cometh to the light, that his deeds might be made manifest, that they are wrought [...]ccording to God. Well, God appeared vnto [...]im, and made himselfe knowne vnto him. whatsoeuer his purpose and intent were, not [...]y any force of his sorcery, but for diuers and sundry other reasons; first,Why appea [...] Bolaa [...] Sorce [...] because he would put an hooke in his iawes, and a bridle in his mouth, to stop him from cursing Israel. For his whole drift and meaning was to curse thē, in the accomplishment whereof, he is hindered and stayed by the appearance of God vnto him. Secondly, because he would hinder the diuell from giuing Balaam an answer, and so deluding him, as in former times hee was wont to do, when he was hyred and sent vnto for such purposes. Thirdly, it serueth greatly for Gods glory, to make his Name knowne euen among the Infidels, when they should learne, that he is the God that ruleth and ordereth all things in heauen and earth, that disposeth the counsels of his enemies, and maketh them further the good of his people that depend vpon him. Yea, when God saw his couetous humour and wicked heart, that hee would not rest in his word, nor obey his commandement giuen vnto him, first by way of an Ironicall concession, he biddeth him goe, howbeit in his wrath & indignation, but yet reserueth to himselfe the rule of his tongue, the power of his speech, and the gouernment of all his works, as seemed good in his heauenly wisedome. As if the Lord had said, Forsomuch as the messengers be so importunate with thee, and thou so earnest with me, that thou wilt take no denyall, nor rest in my word, nor yeeld thy selfe to my charge; goe to, goe forward, follow thine owne course, runne on of thine owne head: yet will I bridle thy tongue, thou shalt not speake what thou desirest, nor doe what thou delightest in, but what pleaseth me. Balaam glad of this answer, and thinking this concession better then a denyall, reioyced in his heart that he had leaue, as if there had beene some change in God, and told it to the Embassadours, he prepareth for the iourney, sadleth his Asse, and consenteth to goe with them, which is the second part of his answer. Here obserue with mee aga [...]ne a false finger, most wretchedly dissembling one part of the diuine Reuelation, imitating therein his master the diuell, who in his tentation of Christ,Mat. [...] Psal. [...] and allegation of the Scripture, omitteth a principall part to peruert the meaning of the words, and to draw our Sauiour into wickednes. So whereas God had challenged as proper and peculiar to himselfe, the ordering and disposing of all his affayres, that albeit he had liberty to go, yet his going was with restraint and limitation, that he should speake no more then God should put in his heart: yet the wizard neuer declareth this to the messengers, which neyther pleased him, nor would pleasure them, neyther profit him or them. Onely he feedeth his owne foolish fansie in this, that he was bidden to goe, which God before had denyed vnto him: Now hee taketh hold presently on these words, and went with a ioyfull heart, hoping that in time the same God wold suffer him to curse them also. For as God had said at the first, thou shalt not goe, yet after [Page 893] said, Go with them: so he supposed, that albeit hee had forbidden him to curse the people, yet afterward he hoped to finde a change in this, as he thought he had gained in the other, and so conceiued a strong imagination, that the Moabites should bee fully satisfied, himselfe plentifully rewarded, and the Israelites miserably cursed and detested. This is the summe and effect of these words: Now let vs come to the Doctrines arising out of the same.
[Verse 16. Be not staied from comming vnto me, for I will promote thee vnto great honour.] Consider here the couetousnesse of this false Prophet. He had receiued a charge and commandement not to goe; yet seeing new regards come with ye new messengers, he would not rest in Gods former answer. He had beard the will of God, wherein hee ought to haue rested: but pricked forward with couetousnesse, and allured with the recompence of reward, he comforteth the men that were sent vnto him, to attaine their purpose. This the Apostle Peter noteth, describing the false Teachers, which priuily brought in damnable heresies, he saith; They forsooke the right way, and haue gone astray, following the way of Balaam, the sonne of Bosor, &c. 2 Pet. 2, verse 15. And the Apostle Iude, speaking of such like Teachers as turne the grace of God into wantonnesse, and bring vpon themselues swift damnation, saith, Wo be vnto them, for they haue followed the way of Caine, [...]. 7. and are cast away by the deceit of Balaams wages, and perish in the gainesaying of Core. See heere the force and power of worldly wealth, it is able to set open the gates that are shut vp with barres and bolts. And albeit this point hath in part beene handled before: yet because it is offered to our considerations againe in this place, it is not to bee passed ouer without further meditation. From hence we learne, [...] God [...]. that the loue of this world, and the hunting after honour and dignity, preferment and promotion, cause men to make shipwrack of a good conscience, and draw them from obseruing the lawes of God, and from resting in the knowne will of God. Hereunto commeth the reproofe of Reuben, who being called, came not to ye battel fought against the Canaanites, neyther furthered the worke of God that his people had in hand, but had their mindes fastened to their riches, and dwelling in a fat and fruitefull soyle, they set their hearts vpon the world; For the diuisions of Reuben were great thoughts of heart: Why abodest thou among the sheepe-folds, to heare the [...]leatings of thy flockes? for the deuisions of Reuben were great thoughts of heart. Iudg. 5, 15, 16. The like appeareth in the Prophesies of Haggai, where the people fell to build their own houses, and left the house of the Lord desolate, & therefore the Prophet saith, Is it time for your selues to dwell in your seeled houses, [...] and this house lie waste? What was it that preuailed with our first Parents in the Garden, to entice thē from God, and to hearken to the tentations of the diuell,Gen. 3, 3, 4. but hoping for honour and aduancement in a better condition? This bayte was laide before Moses in Pharaohs Court, he was tempted with dignities, allured with delights, prouoked with profits: he had laid before him the glory of a kingdome, the pleasures of the Court, and the treasures of Egypt:Heb. 11, 24.25, 26. yet he preferred the suffering of aduersity, the shame of the Crosse, the fellowship and communion of Saints, that so he might be receiued into the bosome of the Church. Thus we see, that the loue of the world. & the things of this world, drew this Sorcerer away from vpright & iust dealing If honour had bene offered vnto him alone, or riches alone, if they had come seuerally vnto him, they had bene of great force; but coming ioyntly together, and rushing vpon him as an armed man, they are more forcible and powerfull to preuaile with him.
The Reasons are to be wisely waighed of Reason 1 vs, to gaine our affections to imbrace the Doctrine before deliuered. First, the setting of the heart vpon the loue of riches, is the beginning of all euils, and the fountaine frō whence sundry mischiefes do proceed, & is auaileable to draw from all good, into all euill. This the Apostle vrgeth, 1 Tim. 6, 9, 10. They that will be rich, fall into tentations and snares, and into many foolish and noisome lusts, which drowne men in perdition and destruction: for the desire of money is the roote of all euill, which while some lusted after, they erred from the faith, and pierced themselues through with many sorrowes. Where Paul teacheth, That there is no euill which couetousnesse cannot bring foorth. It is a monster of many heads, and a fruitfull mother of many bad children. From hence oftentimes come hatred, contention, enuy, vnthankfulnes, treasons, treacheries, periury, poysoning, deceit, couzenage, oppression, and what not? It bringeth in, as a violent streame, contempt of God, & it turneth God into an abhominable Idoll. It worketh a wretched trust in earthly possessions & treasures, more then in the liuing God. It is a bottomlesse pit of all iniquity.
Secondly, there is a contrariety betweene Reason 2 God and the world, and they draw contrary wayes, there is no affinity or agreement betweene them. This Christ our S [...]ui [...]ur setteth downe, No man can serue two masters, for either he shall hate the one, and loue the other, or else hee shall leane to the one, and despise the other, yee cannot serue God and riches. Mat. 6, 24. Heereunto cometh the exhortation of the Apostle Iohn, 1 Iohn 2, 15.
The vses are now to bee thought and entred Ʋse 1 vpon. First, consider from hence the dangerous estate of the men of this world how hard it is for them to enioy eternall life and to enter into the kingdome of heauen See therefore, how riches are often reserued to the hurt of the possessors, & wrack of the owners thereof. Many seeking to enri [...]h themselues, and to scrape much together for th [...] [Page 894] posterities, do lose the fauour of GOD, the quiet peace of a good conscience, and heape to themselues wrath against the day of wrath. This the Apostle Iames leadeth vs to consider, Chap. 5, 1.2, 3. Goe too now ye rich men: Weepe and howle for your miseries that shall come vpon you: your riches are corrupt, and your Garments are moth-eaten, your gold and siluer is cankered, and the rust of them shall be a witnesse against you, and shall eate your flesh as it were fire: ye haue heaped vp treasures for the last dayes. If therefore outward things pull away from God, & hinder the duties of godlinesse, then assuredly men whose heart is glued vnto them, and gouerned by them (they being made their chiefe treasures, and the god of their hope) cannot yeeld to the power of godlinesse, but by a speciall and extraordinary worke of God in their hearts.
True it is, they may hold the profession, they may receiue baptisme, they may partake of the Lords Supper, they may heare y word, they may hold saluation by Christ alone; yet vnlesse they feele a peculiar sanctifying grace of Gods Spirit, they shall finde an hard entrance into life, and the way leading vnto the kingdome of heauen, hedged & stopped vp. This our Sauiour teacheth his disciples, vpon the occasion of the yong mans sorrowfull departure from him, hauing great possessions, Matth. 19, 23, 24. Verily I say vnto you, That a rich man shall hardly enter into the Kingdome of heauen: It is easier for a Camel to go through the eye of a Needle, then for a rich man to enter into the kingdome of God. Wherefore, it behoueth all rich men that haue this worldes good to pray vnto God (beeing compassed with such dangers, and clogged with such cares) to gouerne them by his Spirit, and to preserue thē, that they bee not ouercome with the tentations of the world, and to teach them what it is to abound, Phil. 4, 12. which is farre harder to know and practise, then to learne what it is to want.
Ʋse 2 Secondly, seeing honors and riches choke good things, follow not them that walk that way, and be not drawne away by the euil examples of others, but follow the examples of the godly, according to the exhortation of the Apostle Phil. 3, 17, 18, 19. Many walke, of whom I haue told you often, and now tell you weeping, that they are the enemies of the crosse of Christ, whose end is damnation, whose god is their belly, and whose glory is their shame, which minde earthly things. Hereupon followeth the vse before remembred; Brethren, be followers of mee, and looke on them which walke so, as yee haue vs for an ensample. How many bee there in the Church, that liue of the Gospel, and therefore in reason s [...]ould preach the Gospel, who cor [...]upt their owne consciences, and wound their owne soules by hunting after promotion and [...]ignity, who for money sell their master with Iudas and are carried away af [...]er the wages of iniquity with Balaam, and gape after gaine onely like hyrelings, who ioyne Liuing to liuing, as it were, house to house, and fielde to field; eating the fat, and cloathing themselues with the wooll, But they strengthen not the weake, they heale not the sicke, they binde not vppe the broken, they seeke not that which is lost, they raise not such as are fallen. Woe be vnto such ydle sheepheards that feede themselues: Should not the sheepheards feede the flockes? Ezek. 34, 2, 3, 4. Let not vs walke after such examples, which in the iust iudgement of God, are reserued to death & shame: who albeit they regard their pleasures aboue all, yet as they walke inordinately, so the things they reioyce in, shall bee their confusion: but let vs propound to our selues the examples of the godly, for our instruction and imitation in wel-doing, Heb. 6, 12. That we be not slothfull, but followers of them which through faith and patience inherit the promises.
Lastly, let vs not be immoderately carefull Vse for them. The more carefull wee are for these things, the more carelesse wee are in better things. The more our affections are set on the earth, the lesse care we haue of heauen & immortality. It is no profit to winne the whole world with the losse of our owne soules. It is an incomparable losse, greater then the losse of a kingdome. Iob had a great losse, when he lost his Sheepe and Asses, his Oxen and Camels, his Seruants and his Children, Iob 1, 14.15. But all this is scarse to bee mentioned or spoken of, beeing compared and layde in the ballance with the losse of the soule. Let vs therefore be contented, and rest satisfied with the estate wherein God hath set vs. A little with a good conscience, and with peace, is better then a stalled Oxe, Prou. 15, 17. Godlynesse is great gaine with contentation, 1 Tim. 6, 6. Let vs vse this world as though we vsed it not, 1. Cor. 7, 31. All is vanity, nay misery, if we depart not hence in the feare and fauour of God. Let vs so liue, that in life and death wee may be the Lords. Affect not onely or chiefly the things of this life, but let vs haue before vs the example of Lots wife, made vnto vs as a fearefull spectacle and terrible monument of carnall and carefull thoughts, whose hart was wholly set vpon those things which shee left behinde, and therefore was turned into a pillar of salt. We are borne againe vnto a better life. If a Princes children should giue themselues to base courses, to follow Faires and Markets, pitching vp their standings, and selling pins and poynts like Pedlers and pettie Chapmen, would not all men thinke it a great reproach and h [...]gh disgrace to their estate, being royally descended, and borne to a Kingdome? Wee are the sonnes and daughters of almighty God, the King of kings, and Lord of lords, and it is his pleasure to appoint vs heyres vnto a Kingdom. Luke 12, 32. We are a chosen generation, a royal Priesthood Reu. 1, 6. an holy nation, 1 Pet. 2, 9. a people set at liberty, that we should shew forth the vertues [Page 895] of him that hath called vs out of darknesse into this maruellous light. Shall we then being Kings children, and borne to inherit a kingdome not of this world, but of the worlde to come, so much debase our selues as alwayes to looke downward, and go poring and stooping to the earth like bruite beastes, and not cast our eyes vpward like men, made after the likenesse and similitude of God? Let vs seeke those things which are aboue, Col. 3, ver. 1, 2. wher Christ sitteth at the right hand of God; let vs set our affections on things which are altogether aboue, and not on things which are heere beneath vpon the earth. It is vnfit for our calling and holy profession, euermore to haue our hand on our halfe-peny, making gaine to be godlinesse, and our belly our god, wholly minding earthly & transitory things. Let our conuersation be in heauen, Phil. 3, 20 and from thence looke for a Sauiour, to chāge our fraile and mortall bodies, and to make them like to his glorious body: wee are free denizens of that City made without hands, whose builder and maker is God, & therefore let vs not spend all our dayes in vanity, and waste our yeeres in folly, Math. 6, 25, 33. nor be excessiuely carefull what to eate, or what to put on: but haue our conuersation without couetousnesse, and first of all seek ye kingdome of God and his righteousnes.
Verse 20. [Forasmuch as men are come to call thee, rise vp and go with them.] These words containe an ironicall concession, not a plaine approbation: a figuratiue tanting, not a simple allowing of his iourny, or a giuing of him liberty to depart. As if the Lord should haue sayd: If being warned of mee thou wilt take no warning, but art resolued what to do, and standest firme in thine heart to be gone; goe too, proceed in thy purpose, and walke in the waies of thine heart, but know, that thou makest hast to thine owne confusion, and that all thine endeuors shall turne to thy destruction. Thus we see God reproueth him by a tant, because hee rested not in the will of God before deliuered vnto him, and vttered in a plain maner. Thus, when as men receiue not the loue of the truth that they may be saued, God sendeth them strong delusions that they might be seduced and deceiued. Heereby we learne, That all reprouing of sinne and of sinners by way of tanting, [...]. [...]ing [...] ar [...] in [...] vn [...] is not vnlawful, and vnbeseeming the profession of godlinesse. All iest [...]ng and mocking are not forbidden to bee vsed & practised of the godly. This we see by the example of the Lord himselfe, Iudg. 10, 14. Goe and cry vnto the gods which yee haue chosen, let them saue you in the time of your tribulation. Thus Moses speaketh to the people, Deut. 32, 37, 38. Where are their gods, their mighty gods in whom they trusted? Let them rise vp and help you, let them be your refuge. The like we see in Iob, vexed vniustly, and censured rashly by his friends, when he sayth, Iob 12, 12. Indeede because that yee are the people onely, wisedome must dye with you. So the Prophet Esay speaketh to the enemies of the Church, Esay. 8, 9. Gather together on heapes O ye people, and ye shal be broken in pieces, g [...]rd your selues, take counsell together, pronounce a decree yet it shal not stand. Thus the Prophet dealeth with Amaziah, 2 Chron. 25, 7, 8. Let not the army of Israel goe with thee, for the Lord is not with Israel: if not, go thou out, make thy selfe strong to the battell, but God shall make thee fall downe before the enemy, for GOD hath power to helpe, and to cast downe. And if we would farther see the warrant of this practise in reprouing, we haue examples of it in Christ our Sauiour, when he sayd to Iudas, That thou doest, do quickly, Iohn 13, 27. And when hee spake to his disciples,Matth. 26, 45. Sleepe henceforth & take your rest: behold, the houre is at hand, and the son of man is giuen into the hands of sinners. Al which examples, in the olde and new Testament, of God, of the Prophets, of Christ, and other holy men, serue to teach vs, that all reproouing of sinne by sharpe tants, is not vnlawfull and vnwarrantable.
The Reasons iustifying this practise, are: Reason 1 First, to make Idolaters and wicked men, to see their sinnes, and the greatnesse of them, to moue them to repentance, and to come out of them, to bring them to bee ashamed of theyr offences, and so to mooue them to turne vnto God. This the Prophet Esay vrgeth, chap. 46, 6, 7. They draw gold out of the bag, and weigh siluer in the ballance, and hire a Goldsmith to make a god of it, and they bow downe and worship it: they beare it vpon their shoulders, they carry & set him in his place, so doth he stand and cannot remooue from his place, though one cry vnto him, yet he cannot answer, nor deliuer him out of his tribulation: Remember this, and be ashamed, bring it again to minde, O you transgressors. This then is one reason why the holy Ghost reproueth and reprocheth in a deriding maner, to bring offenders to true wisedom and to open their eies which are blinded, that they see nothing.
Secondly, an holy deriding may bee vsed Reason 2 to disgrace and discountenance sin, and to set it out in his colours. For, when it is magnified among the sonnes of men, & followed with all greedinesse, the seruants of God must vncouer, and vncase it and lay it open, that others may eschew it. Thus we see the prophet Eliah dealeth with the Priests of Baal, he scoffeth at their simplicity, he derideth their folly, and in an holy manner triumpheth ouer their vanity, when he saith, 1 Kings 18, 28. Crie a loud, for he is a god; either he talketh, or pursueth his enemies, or is in his iourney, or it may bee that he sleepeth, and must be awaked. Where he doth not stirre them vp to their Idolatry and idolatrous worship of Baal, nor allow their superstitious prayers, but mocketh at their madnesse, to disgrace their wickednesse, and to reproach their falling from the true God.
The Vses are to bee considered in the next Vse 1 place. First, this teacheth, that the Minister: [Page 896] of the word, may in their teaching vse this figure when they deale with an obstinate people, and reproue obstinate offenders. True it is, the man of God should be patient toward all men, 2 Tim. 2, 25: suffering the euill, instructing the ignorant, and waiting for the repentance of such as are falne: but when they refuse to hearken or pull away their shoulder, and stop their eares, and make their harts as an Adamant stone, it is both lawfull & requisit after a sort to insult ouer them, not that their persons should be scorned and contemned, but that their prophanenesse should bee corrected and amended.
Thus doth Salomon deale, Eccl. 11, 9, when hee hath to deale with proude and insolent young men, that thinke themselues priuiledged by their age, to runne riot with all greedinesse, and without all controllment, Reioyce O yong man in thy youth, and let thy heart cheare thee in the daies of thy youth, and walke in the wayes of thine heart, and in the sight of thine eies; but know that for all these things God will bring thee to iudgement. This we see practised by the Apostle, 1 Cor. 24, 38. If any man be ignorant, let him be ignorant. And the Apostle Iohn speaketh after the same manner, Reuel. 22, 11. He that is vniust, let him be vniust still: and hee that is filthy, let him be filthy still. Whereby we see, that the Spirit of God doeth not giue leaue, neyther doth encourage, or command men to be filthy or vniust; but seeing them in a setled rage and wilfull course, obstinately bent and resolued to go forward, that they will not be hindred, nor hearken vnto any wholesome counsell, he telleth them they may proceede, but they shall smart for it in the end. If the Ministers in the zeale of Gods Spirit, treade in these steps, & follow the example of God, of Christ, of the Prophets and Apostles, they haue a faire warrant set before them, & cannot bee reprooued for this imitation. They may say vnto the stubborne and stiffe-necked contemners of the word, If ye will needes be ignorant, be ignorant still, but God wil finde you out in your blindnesse and ignorance. If yee haue the light, and yet will willingly and wilfully shut your eyes, go forward, yet God wil open them in the day of his visitation, that ye shall see your owne misery. If ye haue the bread of life, and foode of saluation brought vnto you, and yet ye will needs sterue and famish, what remedy? Pine away your soules, and sterue them: but know, that it will be bitter in the l [...]tter end.
Vse 2 Secondly, seeing this scoffing at euill is lawfull, let men take heede they deserue not thus to be dealt withall. When wee haue the word of God in all meeknesse and gentlenes, with all patience and long suffering offered vnto vs, let vs rest in it, and not reiect it from vs, let vs beleeue it, and obey it, and grow euery day from faith to faith. When Micaiah the Prophet saw Ahab addicted to flatterers and false informers (two very dangerous plagues to Princes) hee iudged him not worthy to haue the truth reuealed vnto him, and therefore in derision he sayth vnto him, Go vp and prosper, and the Lord shall deliuer it into the hand of the King, 2 Kings 22, 15. It is a greeuous thing to be scorned and derided, and we hardly brooke that indignity. If then, wee would not be so roughly and tantingly handled in the ministery of the world, let vs heare the voyce of God while it is called to day, lest being hardned through the deceitfulnesse of sinne, the Lord be compelled so to deale with vs. It is vsed for our benefit and saluation, albeit it be bitter and sharpe. But many times bitter things be most wholesome and healthfull. And this answereth the obiection of carnall men, when they are admonished to turne to the Lord with all their hearts, to attend to the ministery of the word, and to walke before the Lord with a perfect minde; they answer, If I shall come to bee a professor, and make profession of the word, I shall be mocked, euery one will deride and flout at mee; I shall be a laughing stocke to the world, I shal become a Prouerbe vnto them, and the drunkards will sing songs against me. But choose whether thou wilt indure a reproch here for a season, or be mocked of the Lord for euer. It is better for thee here to suffer affliction with the people of God, then to haue the Lord scorne thy folly for euer. Therefore, the wise man teacheth vs this doctrine, Prou. 1, 25, 26. Because ye refused my counsell, and would none of my correction, I will also laugh at your destruction, and mocke when your feare commeth. And the Prophet Dauid declareth, that when the wicked band themselues against the Lord, and against Christ, Hee that dwelleth in the Heauens shall laugh, the Lord shall haue them in derision, Psal. 2, 3, 4.
True it is, this is spoken according to our capacity and vnderstanding: not that there is any disposition of laughing, or affection of scorning in God, but he leaueth men in their miseries, and maketh them oftentimes a mocking stocke to the world. They shall haue no comfort from his presence, he shall reioyce in the day of their calamity, which shall bee to them as bitter as death, and as hard to be born as hell it selfe.
Lastly,Vse heereby a doore is not set open to fleering and flouting one of another, which proceedeth from the scum and froth of many mens wits. For, as all deriding is not vnlawfull, so all taunting is not lawfull. Wherefore, whatsoeuer mocking proceedeth from the gall of our hearts, from the contempt of our brethren, from pride, disdain, lightnesse, bitternesse, biting, disgracing, and reproaching of others, cannot stand with our holy profession, but is a fruite of the flesh, & a corruption of the old man, which must bee pulled vppe. Therefore the Apostle writing to the Ephesians, and instructing them to walke in loue, as Christ hath loued vs, saith,Ephes. [...] Fornication and all [Page 897] vncleannesse, or couetousnesse, let them not be once named among you as it becommeth Saints, neyther filthinesse, neither foolish talking; neither iesting, which are things not comely, but rather giuing of thankes. Where hee doth not simply forbid all mirth and iesting, but the peeuish humour of many men that delight in iesting and gibing against others, who regard not what iests they breake vpon their brethren, so they may reuenge their owne malice, and disgorge the venome of their owne hearts. These men seek to build vp their owne names by the ruine of others, and desire to grace themselues by the disgrace of others. Such persons may wel be in loue with their owne wits, but all discreete men may espy the want of much wisedome in them. This biting and bitternesse one toward another cannot stand with our calling, to the truth and profession of the faith. We haue not so learned Iesus Christ. We must account the good name of our brethren, as their chiefest Iewell. The credite and reputation of many men is as their chiefest Iewell. Therefore the wise man saith, Prou. 22, 1. A good name is to be chosen aboue great riches, and louing fauour is aboue Siluer and Gold. Eccles. 7, 4. Wherefore, let no man thinke to raise himselfe by the fall of others, or to gaine estimation to himselfe by the discredit and defamation of other men.
[But onely what thing I say vnto thee, that shalt thou do.] In the [...]e wordes, God before hand instructeth and informeth Balaam what shall be the euent and issue of all his desires, namely, that howsoeuer hee coueted to curse the people of God, and so to earne his wages and hire by the practise of wickednesse; yet hee should be compelled and constrained against his will, to wish the flourishing estate of the Church, and to pronounce the blessing with his owne mouth. Howsoeuer therefore hee were maliciously bent, and carried with extreme fury and frenzy against the godly, yet God declareth that all his rage should turne to the good of the Church, and his tongue should vary from his heart. Hereby we learn, That the malice of the wicked, [...]. [...]e of [...]d [...] at [...] re [...]. how great soeuer it bee, is limited and restrained. Albeit the enemies of the Church be oftentimes suffered to proceed and preuaile, and to lay very great afflictions on the seruants of God, yet al their power is stinted and determined, & they can proceede no further then God suffereth and permitteth. This trueth is taught vs in sundry Scriptures for our instruction. When Laban intended euill against Iacob, God appeared vnto him, and sayd, Gen. 31, 24 Take heede that thou speake not vnto Iacob ought saue good: and Iacob telleth him, that except the God of his father, the God of Abraham and the fear of Isaac had bene with him, he would haue sent him away empty; but God beheld his tribulation, and the labour of his hands, and rebuked him yesternight. When Pharaoh and the Egyptians pursued after Israel with horses and Chariots, and sought their vtter destruction, God fought for his people while they stood still and held their peace, Exod. 14, 25. This is it which our Sauiour signified when ye Pharisies sayd vnto him, Luke 13, 32, 33. Depart and go hence, for Herod will kill thee, Then hee sayd vnto them, Go ye and tell that fox, Behold, I cast out diuels, and will heale still to day and to morrow, and the third day I shall be perfected: neuerthelesse, I must walke to day, and to morrow, for it cannot be that a Prophet should perish out of Ierusalem. So Isaiah comforteth the messengers of Hezekiah against the blasphemies of Sancherib, against the dangers of the city, and against his rayling on and reproaching the liuing God, 2 Kin. 19, 6, 7. So shall ye say to your master, Thus saith the Lord, Esay 37, 26. Be not afraid of the words which thou hast heard, Behold I will send a blast vpon him, and he shall heare a noise, and returne to his owne land, because hee hath raged against me, and his tumult is come vp into my ears, therefore I will put my hooke in his nostrils & my bridle in his lips, and I will bring him back againe the same way he came. All these things teach vs the truth of that doctrine which wee haue in hand, namely, that howsoeuer the vngodly rage and fret against the church of God, yet their malice and madnesse is limited, and the time of the continuance thereof appointed of God.
The reasons to confirme our faith farther Reason 1 in this point are these. First, the prouidence of God ruleth all things in heauen and earth, the least and smallest things are ordained and ordered by him, nothing falleth out by chāce, neither is whirled about in the wheele of fortune. The Birds fall not to the ground, the haires fall not from our heads without the will of our heauenly Father, Matth. 10, verse 30. Howsoeuer therefore the enemies of the Church doe take crafty counsels, and make bloody decrees against the peace and prosperity thereof, yet they can doe no more then God hath concluded, and then he hath in his purpose determined. This the Apostles acknowledge, Actes 4. verse 2 [...], in their prayer to God: Doubtlesse against thine holy Sonne Iesus, whom thou hast anno [...]nted, both Herod and Pontius Pilate, with the Gentiles and the people of Israel gathered thē selues together, to doe whatsoeuer thine hand and thy counsell hath determined before to bee done. They cannot satisfie th [...]ir owne lusts, nor accomplish the desseignes of their owne hearts, their rage is restrained as with a bit and bridle, that it should not hurt the people of God.
Againe, maruell not that the course of wicked Reason 2 men is stopped by the hand of God, for the diuels are limited, and all the power of darkenesse is curbed, so as the gates of hell shall not preuaile against the church. We see this in Iob 1, 12. & 2, 6. hee could not slay his seruants with the sword, burne vp his sheepe with fire, spoile him of his Camels by Robbers, destroy his children with windes, and [Page 898] touch his person with boyles, before the Lord had saide vnto him, Loe all that hee hath is in thine hand, but saue his life. Likewise when the Lord Iesus dispossessed the two possessed with diuels which came out of the graues very fierce, so that no man might goe by that way, Matth. 8, 31: the diuels could not enter into the heard of Swine, before they had besought him to suffer them to enter into them: so that wee may bee assured, that howsoeuer they be bloody spirits, and greedy to hurt, yet their tyranny is bound vp, beeing compassed within the listes and limites of the power of God, and inclosed within the circle of his iurisdiction, that they cannot annoy such as are created after the image of God, and redeemed with the blood of Christ, without the diuine permission. For, the Prince of this world is iudged, and cast out, Iohn 12, 31. and 16, 11. his weapons are taken from him, & the spoils diuided, his workes are dissolued and loosed, his head is bruised and broken.
Vse 1 The vses of this Doctrine minister great comfort and instruction vnto vs. First, we learne from hence to acknowledge the infinit power of God aboue all earthly power that is in flesh and blood. True it is, the rage of the enemies is great, and the gates of hell are set wide open against ye church of God, yet they cannot preuaile or haue the vpper hand, for God is with vs, his power is manifested, and his malice is abridged. It hath alwayes beene an hard matter for men to stay in dangers and feare; the remnants of infidelity and the dregs of distrust, doe rest and remaine in the best men. The trueth and omnipotency of God is hardly yeelded and consented vnto, as appeareth in the example of Moses & Aaron, Num. 20, 12.Psal. 106, 33. They beleeued not God to sanctifie him in the presence of the children of Israel, but spake vnaduisedly with their lips. The like we see in the siedge of Samaria, when the Lord promised, that to morrow that time should bee great plenty of Barley and fine flower to bee solde, a Prince answered and saide, 2 Kinges 7, 2. Though the Lord would make windowes in the heauen, could this thing come to passe? This appeareth in Zachary, Luke 1, 18. when God promised him a sonne in his old age, he saide, How can this thing be? And whereby shal I know this? When the Israelites were pursued & ouertaken by the hoast of the Egyptians, and were in present danger of death, they wer so [...]e afraid, and forgate the power of God, able to deliuer them. So the experience of our owne hearts in all dangers and difficulties, that ordinarily fall vpon vs, [...] doth tell vs how hard it is to rest vpon God, as an all-sufficient helper in time of neede. We distrust Gods promises, and feare in euery euill that he wil not or cannot succour vs. Forasmuch therefore as we are priuy to our owne corruptions, being readie to thinke our helpe and deliuerance to be vnpossible, let vs in all troubles build on Gods power, as on a firme rocke and sure foundation, that can neuer be remoued.
Secondly, hereby we haue a great comfort in our troubles and sufferings, to consider the strong hand of God preuayling ouer them that do insult and triumph ouer the Church. The yeeres and dayes, the very houres & moments of time touching the Churches afflictions are determined of God, so that the vngodly shall rage but their time. This is it which God speaketh to Abraham, Gene. 15, 13. That his seede should bee a stranger in a Land that is not theirs, foure hundred yeeres, and shall serue them. Thus when the people of Israel were carried into Babylon, The daies of their captiuity are determined to be seuenty yeares, Ier. 25, 11, 12, & 29, 10. When Pilate the Lieutenant of the Romanes, and Iudge of Iudea had sayde vnto Christ, Iohn 19, 10, 11. Knowst thou not that I haue power to crucifie thee, and haue power to loose thee? Iesus answered, Thou couldest haue no power at all against me, except it were giuen thee from aboue. Let vs therefore goe constantly forward in our vocation, to do our duties, to speake freely in the middest of the enemies, though they do heare vs & sit among vs. This we see to haue bene the behauiour of Christ, Iohn 8, 20, 21. These things spake Iesus in the treasury as he taught in the Temple, and no man laide hands on him, for his houre was not yet come. Where we see, the place, the persons, the time, seemed to fauour his enemies: yet hee taught boldly, and preached openly amongst them. This example must bee our imitation. Though we liue among many dangers, & are inclosed with a thousand deaths, yet we must know that we are protected, regarded, & defended of God, we are by his right hand made able to stand, when so many deuices of the vngodly assault vs, and so many hornes of the wicked push at vs to ouerthrow vs. It is an admirable and maruellous thing, considering the enemies of the Church and Gospell (both open and secret, professed and close, knowne aduersaries, and close brethren, all mischeeuous, hauing also such men and meanes to worke their malice) that any Church continueth in the world, being as a little flock among many wolues. Wherfore, if there be any light of the Spirit of God in vs, the consideration of this, that their rage is determined, must giue courage and constancy both to vs that be teachers, and to you that be hearers, and worke in vs all assurance of helpe and assistance, to come from the highest heauens.
Thirdly, this doctrine is a great terrour to Ʋse the wicked persecutors and malicious enemies, to consider their estate, and to remember their condition, that they cannot do what they list, but what God will, they cannot execute wh [...] they please, but what pleaseth God. This limitation of their rage & abridgement of their doings, is sufficient to dane their hearts, and to pull them backe from fighting against God. If they could prolong their daies and double their strength, as they can increase [Page 899] their malice, and double their deuices, they might haue some cause to insult and triumph ouer the faithfull. But seeing they are stinted as the hireling that hath his taske shared out vnto him, it serueth notably to abate theyr pride, to asswage their malice, & to confound their deuices and enterprizes against the seruants of God. They are not their owne men, they are not free and at their owne libertie, God holdeth them in, and tyeth them short, that they cannot rage and reigne at their own pleasure. Herod and Pontius Pilate, the Gentiles and the Iewes, [...] could doe no more then God had determined. Let all the vngodly remember this doctrine, and consider it in their hearts, it will be a notable bridle to restraine them from all euill practises, and to stoppe the course of their corrupt purposes. They cannot preuaile ouer the Saints of God, albeit for a time they haue the vpper hand. The time shal come when they must giue an account of all their workes.
Lastly, seeing the times of the enemies Vse 4 preuailing bee set, let vs not feare the faces of men, they can but run the race that God hath set them, albeit they rush forward like blinde men, and thinke themselues able to do great things, yet their power is subiect to an higher power, and their malice shall quickly haue an end [...]. If a Prince should encourage any of his poore subiects against the might and oppression of any of his Nobles, and say [...] vnto him; Feare not his feare, I will be thy defence and protection, I will stand betweene thee & danger, he shall do thee no harme: would not this make him ioyfull, and banish all feare from him of being ouer-borne and ouer-matched by his might? But this is our case and condition lying vnder the crosse, afflicted of enemies, and persecuted for our profession: the Lord hath promised to beare vs out, and to bee a buckler round about vs. If then the Lord be our light, and our saluation, whom shall we feare? If the Lord be the strength of our life, of whom shall we be afraid? Psal. 27, 1. Therefore, Christ Iesus comforting and imboldning his disciples against dangers to come, Matth. 10, 25, 26, 28, 31. & forewarning them that they should be deliuered vp to the Councels, bee scourged in the Synagogues, be brought before Gouernors, and bee hated of all men for his names sake, exhorteth them to patience & courage; I care them not, for there is nothing couered that shall not be disclosed; nor hid, that shall not be knowne: Feare ye not them that kill the body, & are not able to kill the soule: but rather feare him which is able to destroy both soule and body in hell. We are safe vnder Gods shield, they cannot cut off one houre of our life, they cannot shorten one moment of our time. But God will cut them off when it pleaseth him, & will stop them at a sodaine, that they shal proceed no further. This is that which was layde before the Church of the Smyrnians, to asswage their sorrow, Reuelat. 2, 10, Feare none of those things which thou shalt suffer: Behold it shall come to passe, that the diuell shall cast some of you into prison, that ye may be tryed, &c.
12 But the wrath of God was kindled because he went: and the Angell of the Lord stoode in the way to be against him as he rode vpon his Asse, & his two seruants were with him.
23 And when the Asse saw the Angel of the Lord stand in the way, and his sword drawne in his hand, the Asse turned out of the way, and went into the field: but Balaam smote the Asse to turne her into the way.
24 Againe, the Angel of the Lord stoode in a path of the vineyards, hauing a wall on the one side and a wall on the other.
25 And when the Asse saw the Angel of the Lord, she thrust her selfe vnto the wall, and dashed Balaams foot against the wall: Wherefore he smote her againe.
26 Then the Angel of the Lord went further, and stood in a narrow place, where was no way to turne either to the right hand, or to the left.
27 And when the Asse saw the Angel of the Lord, she lay downe vnder Balaam: therefore Balaam was very wroth, and smote the Asse with a staffe.
28 Then the Lord opened the Mouth of the Asse, and shee saide vnto Balaam, What haue I done vnto thee, that thou hast smitten mee now three times.
29 And Balaam saide vnto the Asse, Because thou hast mocked mee, I would there were a sword in mine hand, for now would I kill thee.
30 And the Asse saide vnto Balaam, Am not I thine Asse which thou hast ridden vpon since the first time vnto this day? Haue I vsed at any time to do thus vnto thee? Who said, Nay.
31 Then the Lord opened the eyes of Balaam, and hee saw the Angel of the Lord standing in the way with his sword drawne in his hand. Then hee bowed himselfe, and fell flat on his face.
32 Then the Angel of the Lord said vnto him, Wherfore hast thou smitten thine asse three times? Behold, I came out to withstand thee, because thy way is not straight before me.
33 But the asse saw me, and turned from me now three times, or else if she had not turned from mee, surely I had euen now slaine thee, and saued her aliue.
24 Then Balaam saide vnto the Angel of the Lord, I haue sinned: for I wist not that thou stoodest in the way against me: now therefore if it displease thee, I will turne home againe.
35 But the Angel said vnto Balaam, Go with the men, but what I say vnto thee, that onely shalt thou speake. So Balaam went with the Princes of Balak.
In the words going before, we haue seen the departure of Balaam with the Princes: Now, we are to consider what befell him in the way in these words, and what entertainment hee [Page 900] had at the kings hands, when hee came to his iournies end, in the words following, to the end of the Chapter. Touching the former point, we see the wrath of God breaketh out and proceedeth against him for his going. For this iourny being vndertaken with a resolute purpose to curse the people, as Moses testifyeth, Deut. 23, 5. hoping to preuaile with God to haue his consent; we see how God setteth himselfe against him, and reproueth him two wayes: first, by the Asse, and afterwards by the Angel: and yet in the end sendeth him away to those his masters that had hired him.
Obiect. But heere the question may be asked, Why God was angry? and wherfore his wrath was kindled against him, seeing hee had granted him leaue before, saying; Rise vp, and goe with them? if then God consented to his departing, why is he offended with his going? Answer. I answer, God did neuer simply allow and approoue of his iourney, but Balaam through ambition & couetousnesse rushing into euil, & not hearkning to the voice of God restraining him, hee permitteth many things which he doeth not approue, and granteth the petitions of men, sometimes in wrath and indignation, as when hee gaue the people flesh in the wildernesse, and set ouer them a King after the manner of the Nations round about them, Numb. 11, 12. So we haue shewed before, how God ironically taunteth and derideth the importunity of this sorcerer, but neuer gaue his consent and approbation vnto his wicked intent; and therefore the iudgement of God attended vpon him as a Sergeant to arrest him as he sate on his beast, and as his two seruants wayted vpon him. For to the end he might bee the better accepted of the King, and respected in his diuination, the cunning man goeth with his two men to attend vpon his worship. The true Prophets of God (as we reade in the holy history) had but one man, as Gehazi serued Elisha, 2 Kin. 3, 11. & Elisha poured water on the hands of Eliah, 2 King, 5, 20. & 6, 17. so Baruch was ye seruant of Ieremy, Ier. 32, 12. & Ioshua of Moses. Exod. 24, 23. Nu. 11, 28. Deut. 1, [...]8. But this false Prophet is attēded with his two seruants, whose praise and estimation was from men, & not of God.
Now the wrath of God appeareth against him two wayes, and both miraculous and extraordinary. For first, hee is conuinced by the dumb beast that bare him, who had more wit then the wizard that rod vpon her. Therefore the Apostle teacheth vs, 2 Pet. 2, 15, 16. That because he loued the wages of vnrighteousnesse, hee was rebuked for his iniquity, for the dumbe beast speaking with mans voice forbad the foolishnesse of the Prophet. Secondly, he is reproued of ye Angel of God, who was ready to smite him, & to destroy him for his iniquity. Touching the first point, the Spirit of God setteth downe three maruellous things to be thought vpon of vs; the quicknesse of her sight, the speech of her tongue, and the discourse of reason, or ye communication betweene her and her master. The sharpnes of her eye is first of al noted as strāge in that beast, who saw that which Balaam could not see. The Asse by nature is dull and heauy, slow and sluggish by kind aboue euery beast of the field, both slow paced, and dimme sighted: therfore where as she saw the Angel, her eyes must of necessity be opened of God, and endued with force aboue the course of hir nature; so that when the Angel stoode armed in the way three times with his drawn sword to smite Balaam, she three times auoided the stroke by declining out of the way, & at ye third time saued her master by sinking down vnder the burthen: and yet for hir good seruice was three times smitten with the staffe in his hand. And as God opened her eyes, so also he opened her mouth, which is a wonderfull miracle aboue nature; and gaue her power to speake, which is a peculiar preheminence of mankind. True it is, God hath giuen many giftes to the vnreasonable creatures, wherein also they excell man; yet to none hath he giuen the vse of speech and benefit of language but vnto man onely, among all the workes of his hands. And as he gaue her the vse of the tongue to speake with mans voyce, so he gaue her the benefit of reason, to speake with vnderstanding. For she discourseth as a reasonable creature, and sheweth forth the Art of concluding from many particulars, cleering her selfe of present blame by her by-past actions, and appealing to him as a witnesse and iudge in that matter. Where she reasoneth after this manner:
If I haue done thee from the first time I came into thy possession hitherto faithfull seruice, then am I at this present faultlesse:
But I haue hitherto serued thee faithfully,
Therefore, I haue not at this present mocked thee.
The assumption is prooued and confirmed by an humane testimony, for she appealeth to Balaam to speake his conscience what he had euer found in her. And albeit God stirred vp the Asse to be his schoolemistris, & wrought a wonder to checke him to his face, yet the wretch is not moued at the matter, nor stirred vp at the miracle to lay his hand on his mouth and giue glory to God, but bursteth with anger, threatneth with words, and striketh her with a staffe, & recompenceth euill for good. He chafeth and fretteth that the asse had mocked him: he considereth the fact of the asse, but marketh not his owne fault, which was farre worse, who had mocked with God. For ye authority of God is greater ouer man, then of man ouer his beast: and there is a greater difference and disproportion between the Creator and the creature, then is between creature and creature. There is greater equality between man & beast, between the worke & the workman, betweene the potter and the clay betweene the saw and him that moueth it, betweene the Axe and him that heweth with it: then is betweene man whose breath is in his nostrils, and the eternall God, who is euen a [Page 901] consuming fire. For euery creature is finite, God is infinite, between which is no equality or proportion: so that the asse deserued not to be smitten of the man, but the man deserued to be striken of God, as the Angel witnesseth.
[...].But how could the Asse speake? or how could a bruite beast, which is without reason, as the Apostle teacheth, discourse and conclude? Or where learned she the art of Logick, which is nothing else but the art of vsing reason, teaching to inuent arguments, and then dispose them in order with good iudgement? This seemeth to minister matter to Atheists and Libertines to deride all Religion, and to scoffe at the Scriptures, taking occasion at this and other like places. For when they heare that an Asse could speake and reason the case with her master, they beleeue it no more then one of Esopes Fables, or a strange tale out of Ouids Metamorphosis, where trees, and birds, and beasts are made to speake. I answere, touching our selues that are nourished in the bosome of the Church, and bene instructed in the Gospel of Christ, and trained vp in the schoole of the Prophets, it is sufficient for our faith and staying vp our consciences in the truth, to know that which Moses mentioneth verse 28. the Lord opened the mouth of the Asse, the which was as easie for him to do, as to giue vs reason and reasonable soules at the first. For when thou hearest that GOD opened the Asses mouth, it is as much as if it had bene said, He that is almighty, powerfull, and al-sufficient did it, that is without want or weakenes, with whom nothing is vnpossible, who sitteth in heauen and doth whatsoeuer he will aboue the course and order of nature. And albeit wee haue not any like example in former times, nor in the generations afterward of the like worke of God, yet whence hath mankinde the vse of speech and vnderstanding, but that God gaue it in the creation? Wee see sometimes hee denyeth it to some men that are borne deafe and dumbe, and cannot speake, to the end we should acknowledge speech to be the gift of God, rather then of Nature. Sometimes also the Lord hath taken away the vse of the tongue for a time, as wee see in Zachariah, [...] 1, 20, 62 and peraduenture also of his eare that he could not heare, inasmuch as the people spake not to him when they came together to bee present at the circumcision of his sonne, but made signes to him how hee would haue him called. As then the Lord denyeth the gift of speaking, and depriueth of it where he once hath giuen it: who can limite the holy One from bestowing speech, & framing the tongue of a beast to vtter a voice and communication, as with the tongue of a man? or to giue to the creature inferiour in nature, that which is proper to the superiour? For albeit God hath set, & setled an order in nature, yet himselfe is not euer bound vnto it. Neither is this miracle in this dumbe beast more marueilous, [...] 11. [...] then that of Nebucadnezzar, he was driuen from the societie of men, hee did dwell with beasts, hee did eate grasse l [...]ke the Oxe and the Asse, his body was wet with the dew of heauen, till the haire of his head did grow as Eagles feathers, and the nailes of his fingers like birdes clawes, and to conclude, he wanted all vse of reason and vnderstanding. Now the Asse did no more in this place resemble man, then this man did resemble a beast: as the Asse had reason giuen her, so had the King his vnderstanding taken from him, being striken by the hand of God with madnes, and bereft of common reason and iudgement, for it is said afterward, that his vnderstanding was restored. Besides, we see the diuell in the beginning vsed the tongue of the serpent to speake to our first parents.August. de Gen. ad lit. lib. 11. cap. 29. If Satan did this in the serpent, shall not the author of Nature be able to doe it in the tongue of the Asse? for as the serpent by nature can doe no more but hisse, so the Asse can doe no more but bray. Shall wee not ascribe so much to God, as to the diuell? Could the diuell vse the serpents tongue as his instrument, and cannot God open the mouth of the Asse to teach a false and ignorant Prophet? Or if wee confesse that God can worke miracles, why not this among others? If not this, then neither others. Now touching Atheists and Infidels that beleeue not the Scriptures, nor the power of God; to conuince them that are patrons of Nature, but enemies of the God of Nature, wee see how in Pies and Popin-iayes, hee hath left a certaine resemblance of speech, and thereby sheweth forth what hee is able to doe in the rest when it pleaseth him. We know by experience in all ages, and learne by relation and report of all histories, that the diuell hath spoken in the mouth of other creatures: what impiety then is this, to yeeld that to the diuels which they deny to God, and detract from the most High?
Hitherto of the reproofe of the Asse reprehending his master, now of the reproofe of the Angel. True it is, hee was vnworthy of any other teacher then his owne Asse, being a fit master for such a scholler: for such as refuse to heare the Lord speaking, are worthy to bee sent to learne of bruite beastes and senselesse creatures. Notwithstanding, because this proud Prophet scorned so base a teacher, and disdained to learne wisdome in ye Asses school, to ye end he should not be exalted out of measure, nor insult with contempt ouer his beast, the Angel of God appeareth vnto him, represseth his folly, and giueth light and sight to his blinde eyes. This sheweth that his eyes were first of all closed and shut vp, whereby he was withholden from discerning the Angel. And this restraint was rather miraculous then naturall. For if it had beene naturall, it would haue fayled in the discerning of other obiects, as well as of this one. But his eyes being opened, then hee began to behold the Angel, to cast himselfe downe before him, to confesse his owne wickednes and ignorance, & to submit himselfe wholly to his pleasure, after that [Page 902] the Angel had reproued his cruelty, and testified the Asses innocency; who, if she had not been warier and wiser then her master, had procured the speedy death and destruction of the Sorcerer. Lastly, Balaam hauing acknowledged his sin and confessed his ignorance, the Angel giueth him leaue to goe his iourney: so he goeth merrily with the messengers, hoping that as he had obtained liberty to resort & repaire to the Moabites, (which before was denyed vnto him) so hee should in time likewise draw the Lord to giue his consent that hee might curse the people.Question. But here the question may be asked, who, or what this Angel of God was, that had this conference & communication with Balaam? whether it were one of the created Angels, or not? Some suppose it was Michael the Archangel that was appointed ruler ouer that people.Theodoret in hunc locum. Iustin. Mart. Athan s. Some, that it was another of the elect Angals and inuisible spirits. Others affirme, that it was Christ Iesus the Angel of the couenant, the Prince of the Angels of God, and the head both of men & Angels.What is meant by the Angel appearing to Balaam. And this I rather assent & subscribe vnto, for these causes and considerations. First, because so often as Moses doth make mention of the Angel of God, for the most part, or alwaies hee vnderstandeth Christ the leader and conducter of his people in the wildernesse; and therefore the Apostle saith,1. Cor. 10. They tempted Christ in the wildernesse, and were destroyed of serpents. Whosoeuer shal diligently reade the books of Moses, & carefully obserue his maner of speaking, shal easily find, that when he speaketh of the Angel of God, and the Angel of the Lord, he meaneth Christ Iesus, & calleth him sometimes the Lord, as Gen. 16, 7, 13, & 22, 20, 12, 16, & 31, 11, 13. Exod 4, 19. So in this place, he cals him sometimes the Angel, sometimes the Angel of the Lord, sometimes the Lord, vnderstanding by them al, one & the same Christ. Secondly, it is said, verse 31. that Balaam fell downe and worshipped him, which no one of the elect Angels and blessed spirits (albeit excelcellent and glorious creatures) would euer haue accepted, but all of them would with one consent haue refused and reiected the same. For when Iohn, rauished with the glory of the Angel, fell at his feet to worship him, he forbad him, and shewed the reason thereof, Reuel. 19, 10. & 22.8. See thou do it not, I am thy fellow-seruant, and one of thy brethren the Prophets, & of them which keepe the words of the prophecie of this booke worship thou God. Now the Angel of God in this place doth not forbid diuine worship to be exhibited vnto him: but if he had bene a creature, and had vsurped the honor of God, he should be an angel of the diuel not of God, Neither let any say,Fu [...]k. on Reuel. 19. that he bowed himselfe vpon his face, adoring God, when he saw his Angel ready to take vengeance of him, which doth doth not appeare by any circumstance of [...]he Text, but rather that he vnderstood this Angel to be the same Lord yt had before appeared and spoken vnto him. This Angel of the Lord talketh with him as God himselfe, Ver. 32. saying, I came out to withstand thee, because thy way is not straight before me: he doth not say, his way was peruerted before the Lord, as Peter speaketh to Simon the Sorcerer, Acts 8, 21. Lastly, Balaam speaketh to him, as to that God which had before appeared vnto him, restraining him from cursing the people, and the Angel repeateth the same words, verse 35. which the Lord himselfe had vttered before, verse 20. For the Lord Iehouah had said vnto him, Forasmuch as the men are come to call thee, Rise vp, Verse 2 [...] and goe with them; but onely what thing I say vnto thee, that shalt thou doe: so here the Angel is brought in, speaking in the same manner, Go with the men, Verse 3 [...] but what I say vnto thee, that only shalt thou speake. He saith not, what the Lord saith vnto thee, but what I say vnto thee. Now then, if it were the Lord that said before vnto him, What thing I say vnto thee, that onely shalt thou doe: then the same wordes being also pronounced by this Angel, making himselfe equall with the Lord, must needs be accounted to be vttered by God himselfe. Neither let any thinke it vnfit or vnlikely, that Christ should appeare to a Sorcerer, for we heard before, how the Lord oftentimes appeared vnto him; and wee see, that when Agar was fled from Abrahamt house,Gen. 16 and 1 [...], [...] the Lord spake vnto her from heauen. Thus much touching the order of the History, the interpretation of the words, and the clearing of the Obiections that arise out of the same. Now, let vs come to the doctrines, which the Spirit of God offereth to our considerations, to be marked and remembred of vs.
Verse 22. But the wrath of the Lord was kindled because he went, and the Angell of the Lord stood in the way to be against him.
Here we haue to weigh and ponder in our hearts, in these wordes, the care of the Lord watching ouer the godly. The Israelites, after the fresh discomfiture of their enemies, doe thinke themselues out of all danger, and imagine not, either Balak to be consulting, and the Midianites to be assisting, or Balaam to bee practising, and all of them ioyning and confederating against them, they know not that a pit is digged, and a snare to intrap them. But behold, how the Angel withstandeth, reproueth, and forbiddeth him againe to attempt any thing against his people. We learne hereby,Doctrin [...] God deli [...] reth from dangers [...] knowne [...] his peopl [...] Psal. 22.9 that God deliuereth those that are his, from dangers vnknowne to them, and when they haue no power to deliuer themselues. This the Prophet Dauid testifieth, Thou didst draw mee out of the wombe, thou gauest me hope, euen at my mothers brests, I was cast vpon thee, euen from the wombe, thou art my God from my mothers belly. He prouided for his Church, by selling & sending Ioseph into the land of Egypt, when they knew not [...]ing of the famine that was to come, whereby he saued much people aliue,Gen. 5 [...], [...] neither were they any way able to saue themselues.
Herod the King inuented great mischiefe [Page 903] against the Messiah, whereby also Ioseph and Mary were in danger, he disclosed the secrer counsell of his heart to none, [...] 13. but pretended worship tow [...]d him: yet wee see how God preserued them all from the imminent dangers, which Christ through his tender age, and his parents thorough ignorance of his bloudy purpose could not preuent, by sending them out of the reach of Herod, and commanding them to flye into Egypt. The like we see in the Acts of the Apostles, Chap. 12. where we reade of another Herod, that slew Iames with the sword, [...]. 6. and put Peter in prison, intending the next day to bring him forth to execution: no doubt he kept his in [...]ent secret to himselfe, yet by the earnest Prayers of the Church hee was deliuered from the imminent perill, and the Church comforted. In the dangerous voyage and shipwrack mentioned in the same booke, wherein Paul was, who had deserued well of al the Passengers, had comforted them in their distresses, and had assured them of safety: yea, they were all saued for his sake: yet the vnmercifull & vnthankful Souldiers consulted to kill him, [...] 27, 42, while he suspected nothing, but the Lord deliuered him out of their hands, and moued the hart of the Centurion to saue him. Whereby we se [...], that the afflictions of the righteous are many some knowne to them, and some vnknowne, but the Lord in mercy is mindfull of them, and bringeth them out of them all, as hee did the Israelites in this place, from the cursing and coniuring of this Sorcerer.
The Reasons seruing to confirme this doctrine are many. First, consider for this purpose, the titles of God whereby hee is called, for our comfort. God is named a Father. Will a father saue his sonne onely from the perils that he seeth before his eyes, or will hee suffer him to runne into vnknowne dangers of fire or water, which the childe could not vnderstand, or vnderstanding, could not pre [...]ent, but the father in his wisedome and prou [...]ence knoweth? [...] 11. If we then that are euill know how to helpe our children, how much more shall our heauenly Father, that knoweth all things, giue good things vnto h [...]s children? God is called a shepheard; will the Shepheard see the silly sheepe runne ignorantly into places of danger, and not with his staffe bring them backe againe? So the Lord watcheth ouer vs, [...] [...]3, 1, 2 He will make vs rest in greene pasture, and leade vs by the still wa [...]ers, so that his mercy and kindnesse shall follow vs all the dayes of our life.
Reason 2 Againe, wee are garded by the Angels, so that there are more with vs, then are against vs. They are sent out to bee ministring spirits, they incampe themselues about the Church for their protection. Wherefore, albeit we bee simple & ignorant, & know not oftentimes the plots & policies of our enemies, yet seeing we haue such mighty helpers, & such safekeepers, [...]e must know that we shall not faile to be deliuered. This the Prophet teacheth, Psal. 3 [...].7. & 91.11.12.
Thirdly, God would stirre vs vp to bee Reason 3 thankefull, and teach vs wholly to depend vpon him in all our dangers. Now what is able more effectually to worke this in our hearts, and to open our mouthes to the praise of our God, then to haue a blessed experience of the comfortable presence of God for our deliuerance, when wee neither know our owne miseries, nor finde any meanes in our selues, [...]o rid our selues? Therefore the Prophet promiseth, being deliuered from the mouth of the Lyon, to declare the Name of God vnto his brethren, Psal. [...]2, 20, 22. and to praise him in the midst of the congregation. Againe, what may teach vs better to trust in him, and to waite vpon him for our saluation, then to consider his knowledge of our estate in the ignorance of our owne dangers? Thus did Dauid behaue himselfe, thus he did dwel in the secret of the most High,Psal. 91 2, 3. and thus did hee abide in the shadow of the Almighty, and being assured of his protection, hee resteth in him. I will say vnto the Lord. O mine hope, and my fortresse, he is my God in him will I trust, he will deliuer me from the hunter, and from the noysome pestilence.
The vses follow. First, this doctrine should Vse 1 direct vs, and instruct vs, to whom to go when we lie vnder the crosse. For if God fore-see the dangers which wee ouer-see, and keepeth vs from those perils that wee know not, whither can we goe for helpe, but vnto him? Shall we goe to Saints or Angels? Doubtlesse thou art our Father:Esai 6 [...], 16. though Abraham be ignorant of vs, and Israel know vs not, Yet thou O Lord art our [...]ather and our Redeemer, thy Name is for euer. Shall we trust in chariots or in horses? An horse is a vaine thing to saue a man, and shall not deliuer any by his great strength: hope in the Lord, Psal. 33 17, and [...]7.14. be strong, a [...]d he shall comfort thine heart & trust in the Lord. We cannot honour him more then when we depend vpon him, and rest vpon his mercy. This doth Ezra notably declare at the retu [...]ne of the Iewes from captiuity, saying, I was ashamed to require of the King an army, Ezra 8, 22. and horsemen to helpe vs against the enemy, because we had [...]oken to the King, saying. The hard of God is vpon all them that seeke him in goodnesse, but his power & h [...] wrath is against all them that forsake him. e thought it fi [...]er & far better, to commit himselfe to the protection of God, then by crauing these ordinary meanes, to giue any occasion, either to the weake brethren, to doubt of Gods power, or to obstinat enemies to blaspheme God, and to say, What? is not the God whom ye serue able to defend you? hee hath brought them out maliciously to slay them, & was not able to bring them againe into their land, without our strength & help! Wherfore, to stop the mouthes of the Gentiles, to auoide all offences, & to strengthen those yt were weak in faith, (albeit it were not in it selfe vnlawful to aske aide, and to craue helpe of the higher power, but onely in respect of circumstances) he proclaimeth a Fast, hee humbleth himselfe before God, and looketh for all helpe to come from him.
Secondly, let vs not stand in feare of them, but feare him before whom all things are naked and open, who discloseth the hidden things of the heart,Luke 12.2. who hath said, There is nothing couered, that shall not bee reuealed: neither hid, Prou. 15, 12. that shall not be knowne. Hell and destruction are before him, how much more the hearts of the sonnes of men? Indeede the heart of man is an hidden thing, and an vnsearchable thing: howbeit, God not onely searcheth the heart and trieth the reines,Iob. 26 6. but vnderstandeth the deepest things of the earth, hee knoweth the state of the dead and damned soules that are in hel, which things of al other are most hidden from the eyes of man. Albeit therefore the vngodly conspire against the Church neuer so closely, and albeit they conspire neuer so deepely to hide their counsels from Gods al-seeing Spirit, yet he shall finde them out in their sinnes, and bring them vnto iudgment; he shall bring to light their priuy deuices, and scatter them in their owne imaginations in his good time. This serueth to put life and courage into vs, to lift vp our hands which hang downe, and strengthen our weake knees. Let vs not feare them that feare not God; but feare God, and comfort our selues in him.
Vse 3 Thirdly, seeing God breaketh the snare of the Fowler that is hidden, and setteth his seruants at liberty, that want the knowledge of the danger, and meanes of escaping: let vs seek betimes to be parts of his family, to bee citizens of his Kingdome, to bee members of his body, and to bee children of the true Church, that wee may be vnder the protection of this mighty God, whose presence is euery-where, whose Throne is the heauen, whose footstoole is the earth, whose Dominion is infinite. If a man abounded in wealth, liued in honour, bathed himselfe in pleasures, yet if hee be not in the number of the faithfull, hee cannot take any sound comfort in all these, For all outward blessings in an vnsanctified man are vnsauoury; To them that are defiled and vnbeleeuing, is nothing pure, Titus 1, 13. but euen their mindes and consciences are defiled. To the pure are all things pure, but the vnfaithfull defile all things that they touch and handle. Their sweet sauours and pleasant smels are stench. Their good meats and strong drinkes are gall and worme-wood. Their delicious fare is as poyson. Their costly apparell is as a menstruous cloath. Their beds of ease are sinkes of sinne. Their life is a death. The best things they doe are foule and filthy. So long as we continue in this estate,Acts 1 [...], 9. Hebr. 11.6. and haue not our hearts purified by faith, we cannot please God; (For without faith it is impossible to please him) neither can we be vnder the wings of his defence. This therefore shall bee our comfort, to bee sheepe of his fold, that hee may be our Sheepheard to seeke vs when we are lost, & to bring vs home when we are gone astray, to feed vs in his green Pastures, & to pull vs with his right hand out of dangers, when we are falling into them. Otherwise, if we content our selues to be in the Church, and labour not to bee of the Church, wee can looke for no defence or deliuerance from him, but rather destruction of soule and body, and calamity vpon calamity, to fall vpon vs.
Fourthly, this doctrine teacheth, that seeing Vse God bringeth vs out of vnknowne and desperate dangers that we think not of: how much more can he, and will he deliuer vs, when wee knowing them, doe call and cry vnto him for helpe, that we may escape them? If hee be not farre from vs when we doe not pray vnto him, but be found of them that sought him not,Esay. 6 [...] and 59, [...] and answere them that asked not for him: how much more may we assure our selues, that hee will preserue vs from dangers, when we craue his aide and assistance? seeing his hand is not shortned, that it cannot saue, neither is his eye dimme and darke, that he cannot see and behold our miseries that are vpon vs.
This doctrine therefore serueth greatly to comfort and incourage vs to pray vnto him in all our afflictions, and to increase a double care in vs, to powre out our Meditations before him. How many in their troubles and crosses into the which they are fallen, beginne to sinke downe vnder the burden, and to cast off their confidence, which notwithstanding hath great recompence of reward? Surely, if wee did wisely consider the watchfull eye of Gods prouidence ouer vs, who fore-seeth our dangers before they come, and preserueth from the troubles which wee through our blindnesse and ignorance cannot vnderstand; we may assure our selues of the presence of his hand when wee know our selues to bee in trouble, and pray vnto him for deliuerance out of trouble. When a sonne hath had experience of the louing kindnesse of his father, in pulling him out of danger, as it were out of the fire, which hee saw not to bee kindled against him: can hee doubt or despaire of the care of his father ouer him, or thinke hee will leaue him, when he calleth vnto him for helpe out of dangers that are seene and felt? Doubtlesse, hee that hath an eye to fore-see dangers, will haue an eare to heare in the time of danger. Let this comfort vs greatly, and cheare vp our hearts, while wee lie vnder the crosse; let vs perswade our owne soules, that hee which performeth the greater, will alwayes be ready to accomplish the lesse: hee that deliuereth from the pit that was hidden, will helpe vs to escape from that which lieth open [...] and hee that discouereth a secret snare laide to entrap vs, will not leaue vs, nor forsake vs when we entreate for succour in the midst of our greatest afflictions that wee finde and feele to be vpon vs.
Lastly, we are admonished by this fauour Vse 5 of God towards vs, to giue him the praise and glory of his owne workes. True it is, when we haue vsed al holy meanes for our deliuery, yet the praise is due to the Lord. How much more therefore ought wee to render [Page 905] all thanksgiuing to God, when he hath done it without our meanes? and confesse that hee hath done great things for vs?
Thus did the people when they returned out of Babylon, as the Prophet declareth, Psal. 126. Vhen the Lord brought againe the captiuity of Sion, we were like them that dreame: then was our mouth filled with laughter, & our tongue with ioy; then said they among the heathen. The Lord hath done great things for them: the Lord hath done great things for vs, whereof we reioyce. He watcheth for vs, when wee rest: hee waketh for vs when we sleep: he heareth, when we are deafe: he riseth vp for vs, when we lie downe: hee is a buckler about vs, when we are assaulted: he is the God of knowledge, when wee are ignorant. And if euer there were people vnder the heauen that hath experience of Gods watchfulnesse in this kinde, it is this Nation of great Britaine. O vnthankfulnes, if we doe not acknowledge it! O wretchednesse, if we doe not euer remember it! O wickednes, if we do not teach it to our posterities! For hath not God deliuered vs from the most cursed and execrable plot of desperate enemies that euer was contriued, against the King, the Queene, the Prince, and the rest of their progeny? against the Lords, the Commons, the whole Church & kingdome, [...]hen the fift [...] No [...] An. [...] 5. determining suddainly to haue blowne vp the whole house of Parliament with gun-powder. Now as this was an inuention bloody, an intention barbarous and inhumane,See Act. [...]. 3. so by what meanes were wee deliuered? was it by our fasting and prayer? was it by humbling our selues before our God, and crying strongly in the eares of the Lord of hostes? was it by our teares and weeping for our sins; saying, spare thy people, O Lord, and giue not thine inheritance into reproch, that the Priests and Iesuites should rule ouer them? Nay, we vsed none of all these, we suspected no danger, we feared no enemies, we dreamed of no diuelish deuices against the land: so that to detect and disclose the fore-named cursed conspiracy was the Lords doing onely, and it is marueilous in our eyes. When an inuasion in the yeere 88. was intended by the supposed inuincible Armado, glorying in their strength, munition, shippes, preparations, & confederates, it was indeed the Lords mercy toward vs, to crosse and curse their attempt, and to raise the windes and seas against them; howbeit this was not without vsing of meanes, as rigging of shippes, arming of men, mustering of souldiers, yea it was not without sanctifying of fasts, calling solemne assemblies, and crying vnto the Lord. If then wee did sing songs of thanksgiuing for that deliuerance, how should our hearts be kindled and inflamed with ioyfulnesse, and with what praises should wee expresse our thankfulnes, [...] but euen vow vnto the Lord, our selues, our soules and bodies, to offer them vp a liuing sacrifice, holy and acceptable vnto him? For, as many haue bene the practices of the malicious and bloody Papists, yet this surmounteth them all: so many haue bene the deliuerances of our Princes, of our Rulers, of our Magistrates, of our Ministers, of our people; but this surmounteth and surpasseth them all.Psal. 95, 1, 2. Let vs therefore reioyce vnto the Lord, let vs sing aloud to the rock of our saluation: let vs come before his face with praise, let vs sing loud vnto him with Psalmes: for the Lord is a great God, and a great King aboue all gods. He sitteth in heauen, and laugheth to scorne the deuices of the wicked. He ruleth in earth, and maketh all his enemies his footstoole.
Verse 28. [Then the Lord opened the mouth of the Asse.] When Balaam had smitten his Asse three times yt had saued his life, it pleased God to worke a wonder, to alter the course of nature, to giue speech to the Asse, & to make her able to reproue her master. God indeed could otherwise haue set his sin in order before him, but a dumbe beast is teacher fit enough for the fals Prophet. We see hereby,Doctrine. God oftentimes worketh aboue nature. that God so often as it pleaseth him, worketh aboue nature & ordinary meanes. Hereunto come al the miracles wc God hath shewed from the beginning of the world. He gaue vnto Abraham & Sarah a son in their old age, who quickneth the dead, Rom. 4, 17. and calleth those things which be not, as though they were. He stayed the course of the Sun, diuided ye red sea, fed his people with Manna, Heb. 11, 33, 34. stopped the mouthes of Lions, quenched the violence of fire, opened the earth to swallow his enemies, brought water out of the hard rocke. Hee sent signes and wonders in the land of Egypt, vnto this day, & in Israel, and among al men, & hath made him a name, as appeareth this day. Hee brought his people out of the hand of Pharaoh with signes & with wonders, & with a strong hand, with a stretched out arme, and with a great terrour. He gaue power to a virgin to conceiue & beare a son, yt he might saue his people from their sins.Ier 32.20. Math 1, 21, 23.
The reasons remaine to be considered and Reason 1 handled, to confirme vs farther. First, marke the nature of God, he is great in counsell, glorious in holines, fearefull in praises, mighty in his workes, and in his enterprises. Who made the heauen? who framed the earth? and laide the foundation thereof vpon the depth? who brought light out of darknesse? Is it not the Lord that doth whatsoeuer he will, in heauen, in earth, in the depth, and in all the world? This the Prophet Ieremy teacheth, chap. 32. Ah Lord God, behold thou hast made the heauen, and the earth by thy great power, Ier. 32.17. & by thy stretched out arme, and there is nothing hard vnto thee he maketh the barren fruitfull, Psal 136.5, [...] he brought all things out of nothing, who onely doth great wonders, for his mercy endureth for euer; who by his wisedome made the heauens, and hath stretched out the earth vpon the waters, for his mercy endureth for euer.
Againe, therby he maketh his name known, Reason. 2 and his power to bee acknowledged in the world. This is declared by Nehemiah in the prayer of the Leuites, chap. 9. Thou hast considered the afflictiō of our fathers in Egypt, & heard their cry by the red Sea: and shewed tokens and [Page 900] [...] [Page 901] [...] [Page 902] [...] [Page 903] [...] [Page 904] [...] [Page 905] [...] [Page 906] wonders vpon Pharaoh, and on all his seruants, and on all the people of the land: for thou knowest that they dealt proudly against them, Neh. 9, 9, 10. therefore thou madest thee a Name, as appeareth this day. Wherefore, to the end the power and presence of God may bee knowne both to the Church and the enemies of the Church, hee breaketh and interrupteth the naturall order and course of things. Heereupon it is, that Ioshua calleth the children of Israel, and telleth them, that by the miracle of diuiding the waters of Iordan, Iosh. 3, 10. they should know that the liuing GOD was among them, and would cast out the Canaanites before them.
Ʋse 1 The vse of this doctrine may bee made in this manner. First, it serueth fitly to condemne all Atheists and earth-wormes, that aduance nature to throw downe the power of God. Indeed if GOD onely wrought by ordinary meanes, and according to the strength of second causes, some pretence might bee alleaged, and some colour of reason produced to doubt of the diuine power. But seeing GOD worketh not onely by nature and by meanes, but sometimes aboue nature, and without all meanes, and sometimes against all meanes; the euidence of this truth is cleared, the power of GOD is manifested, and the mouthes of all Infidels, and of iniquity it selfe is stopped. Our faith must goe beyond reason, if wee will professe our selues schollers in the schoole of Christ. In the schooles of the Philosophers, reason goeth before assent; but in the schoole of GOD, first we haue vse of faith, and after followeth discourse of reason. Let vs therefore learne to magnifie the Scriptures, and by the authority of them tread and trample vpon all Atheisme and Prophanenesse. As many miracles as wee finde expressed and wrought by the finger of God, so many testimonies and euidences wee haue against these patrones of Nature, who being wholly carnal & corrupt, know nothing that is spirituall. These deny the resurrection of the body, and the immortality of the soule, that so they might escape the sentence of the eternall ludge, by whom they shall bee iudged in the last day, and shall know to their confusion that there is a GOD whose power is infinite,Exod. 34, 7. who will not make the wicked innocent, but visit the iniquity of the fathers vpon the children, and vpon childrens children to the third and fourth generation, and reward euery one according to his workes. Hee is able to bee reuenged on all his enemies, who shal sooner pul their hearts out of their brests, then God out of their mindes. This Moses setteth downe Deut. [...]2.Deut. 32, 39, 42. Beholde now, for I, I am he, and there is no gods with me, I kill and giue life: I wound and I make whole: neither is there any that can deliuer out of mine hand: If I whet my glittering sword, and my hand take hold on iudgement, I will execute vengeance on mine enemies, and will reward them that hate mee, I will make mine arrowes drunke with blood, and my sword shall eate flesh, for the blood of the slaine, and of the captiues, when I begin to take vengeance of the enemy. This is Gods arrow against all Atheists: this is a fearefull thunder-bolt throwne down vpon their heads, which shall crush them in pieces, & testifie their destruction, which shall come vpon them when there is none to helpe. Let such therfore betimes acknowledge a God of Nature, that he may bee to them a GOD of grace: let them confesse him to worke when he will, by extraordinary meanes, that he may direct them in the ordinary pathes that leade to saluation and eternall life: let them reuerence him as the ruler of the world, that hee may rule in their hearts by his Word and Spirit, and Sacraments, whereby he applieth to vs his heauenly gifts.
Secondly, let vs learne by this miraculous Ʋse 2 manner of working, to trust in him when all meanes faile vs: and tye not him to the ordinary course of second causes, that is able to make the Sunne and Moone to stand still, as in the pursuit of Ioshua: Iosh. 10, 1 [...] 2, King. 2 [...] and to bring the Sun backe againe many degrees in the Diall of Ahaz, as in the comforting of Hezekiah: and to turne the Sunne into darkenes,Math. 27 as we see in the time of the passion of Christ. He is able to doe whatsoeuer hee will, and more then hee will doe. It is an easie matter for euery man to say he trusteth in God, and boast of his faith, when no meanes faile him, when hee hath abundance and store of all things, when hee is fed to the full with his hid Treasure, that they leaue the rest of their substance for their children:Iob. 29, 6 [...] when God compasseth them about with his mercies, That they wash their pathes in Butter; and haue the Rockes to powre them out Riuers of Oyle, as Iob speaketh, it is quickly said and spoken, that we will relye vpon God, and acknowledge his prouidence. But if GOD blow vpon our meanes, they shall doe vs no good: hee can take vs from them, as hee dealt with the vnfaithfull rich man:Luke 12, 2 Iob. 1, & [...] or hee can take them from vs, as hee dealt with his faithfull seruant Iob▪ Wee must therefore depend vpon him in time of war, as wel as of peace: in want, as wel as in time of wealth: in sicknesse, as in health: when he shall make the heauen as iron, and the earth as brasse; when hee shall take away the staffe of bread: when hee shall cause thee to walke through the valley of the shadow of death, thou must then cal on him for thy daily bread, and say with Iob: Loe, though he slay me, Iob 13, 15▪ Prou. 16.3. 1. Pet. 5, 7▪ yet will I trust in him. Commit thy wayes and workes vnto the Lord, and thy thoughts shall bee directed. Cast all your care on him, for hee careth for you. Such wee are indeed, as wee are in aduersity. Such is our faith, as it is found in the day of temptation. Wherefore, let vs lift vp our eyes to him that sitteth in the heauens, and swayeth all things by his prouidence, and say with the Prophet, Psal. 28. The Lord is my strength, Psal 28, 7, [...] 37, 39, 40. and my shield, mine heart trusted in him, and I was helped; therefore mine heart shall reioyce, and with my Song will I praise him. The Saluation of the righteous men shall be of the Lord, he shall be their [Page 907] strength in the time of trouble. For the Lord shall helpe them and deliuer them, he shall deliuer them from the wicked, and shall saue them, because they trust in him.
Thirdly, let vs not doubt of the promises, Ʋse 3 or prouidence of G G D, who is able to make good the words of his own mouth, how incredible or vnpossible soeuer they seeme in our eies. Therfore, the faith of Abraham the Father of the faithfull is commended by the Apostle, that aboue hope he beleeued vnder hope, that he should be the Father of many Nations, [...]. 4, 18, 19. and he not weake in faith, considered not his own body which was now dead, neither the deadnesse of Sarahs wombe, neither did he doubt of God thorough vnbeliefe; but was strengthened in the Faith, and gaue glory to God, being fully assured, that he which had promised was able to doe it. This is a great comfort, if at any time wee see the miseries and ruines of the Church, if wee beholde the desolation & hauocke that is made of it, that God is able to restore the flourishing estate thereof again. God can work aboue meanes without; so that albeit we can see with an eye of flesh no way to worke the safety of the Church, let vs not despaire or cast away our confidence and hope, which hath great recompence of reward. We reade how God saued Israell, when there appeared no meanes of deliuerance in the eyes of men, the rockes and mountaines hemmed them in on both sides, the red Sea was before them, [...] 14, 13, [...]4. the hoste of the Egyptians marched behinde them, no way was left them to escape the dangers in mans iudgement. But as the Church in this world, is euer subiect to affliction, and to lye vnder the crosse; so God doth not incontinently deliuer it out of danger, but many times continueth their troubles, and augmenteth their calamities, to exercise their faith, to try their patience, and to proue their obedience; notwithstanding, in the end, God maketh an happy issue, and sheweth that the gates of hell shall neuer preuaile against the Church. Therefore, when the Israelites began to murmure, and not so much against Moses, as against God, and looked more to the danger of death before them, then to the power of GOD aboue them, and considered more what they did want, then what they should beleeue; Moses said vnto them, Feare yee not, stand still, and behold the saluation of the Lord, which he will shew to thee this day; for the Egyptians, whom yee haue seene this day, yee shall neuer see them againe: the Lord shall fight for you, [...]. 1. therefore hold you your peace. When there was a great persecution raised against the Church at Ierusalem, so that the sheepe of Christ were scattered abroad, and nothing but threatnings and slaughter breathed out against the Disciples of the Lord, [...], 2, 3. Authority being giuen by the High-Priest to imprison all such as called on his Name: rather then the Church should bee rooted out, the Lord Iesus appeared in the Heauens to Paul, as hee was in the way, being now come neere to Damascus, called him to the knowledge of the truth, and appointed him to be a teacher of the Gospel that before hee destroyed,1. Sam. 10, 11 so that wee may renew the ancient Prouerbe, Is Saul also among the Prophets? So when wee see the dangerous times, and perillous seasons of the Church, let vs not hang downe our heads, but rather lift vp our hearts, and cry vnto God, saying; Helpe Lord in the time of neede, forsake not thine inheritance, which thou hast purchased, nor the Vine-yard which thy right hand hath planted. And let vs assure our selues, that when the cause thereof seemeth most desperate, and helpe appeareth to vs to be farthest off,2. Cor. 12, 9. then is his mercy greatest, and his presence neerest; then is his power made perfect through our weakenesse. This is that which the Prophet Zachary witnesseth, chap. 8. speaking of the returne of the people from captiuity vnto Ierusalem, and of the louing kindnesse of GOD to bee extended toward them. For albeit the residue that were left, were reproached, the Citty ruinated, the gates burned, and the wall broken downe, yet hee prophesieth.Zach. 8, 4, 5, [...] That old Men, and old Women shall dwell in the streetes of Ierusalem, and the streetes of the City shall be full of Boyes and Girles, playing in the streetes thereof. For thus saith the Lord of hostes, Though it seeme vnpossible in the eyes of the remnant of this people in these dayes, should it therefore be vnpossible in my sight, saith the Lord of hostes? Ʋse 4
Lastly, as this Doctrine teacheth vs to beleeue the promises of God, so it teacheth vs not to doubt or despair of the saluatiō & conuersion of our brethren; for God is able to cal and conuert them to the sauing knowledge of the Gospel. This the Apostle vrgeth, intreating of the calling of the Iewes,Rom. 11, 23. to embrace the faith of the Gentiles, And they also, if they abide not still in vnbeleefe, shall be grafted in, for God is able to graft them in againe. Likewise when the Disciples saw and heard the difficulty of entring into heauen for those that trust in their riches, that they haue need of a singular gift of God, to escape out of the snares & subtilties of Satan;Math. 19, 26 Christ Iesus beheld them and said vnto them, With men this is vnpossible, but with God all things are possible. Math. 20, 1. He calleth at all houres of the day, at the dawning of the day, at the third houre, at the sixt, at the ninth, and at the eleuenth houre. For as he is bound to no person, so he is bound to no time: he calleth whom he will, he teacheth and toucheth the heart when he will. This we see in the example of the Apostle Paul (which wee spake of before,) he was at the first a blasphemer,1 Tim. 1, 13 a persecutor, and an oppressor, yet he was receiued of God to mercy, to the encouragement of them which shall in time to come beleeue in him vnto eternall life.Marke 16, 9 So was Mary Magdalen a greeuous sinner, an vncleane liuer,Luke 7, 47. out of whom he had cast seuen diuels, yet many sinnes were forgiuen her, inasmuch as she loued much; & [Page 908] was the first to whom the Lord appeared after his resurrection. Wherefore, albeit we s [...]e men run on in their wickednesse, and shut theyr eares against the wholesome admonitions of the word of God, albeit their whole life be a continuall practise of sinne, and that they drinke in iniquity, as the fish doth the water, yet wee must iudge nothing before the time, 1. Cor. 4, 5. vntill the Lord come, who will lighten things that are hid in darknesse, and make the counsels of the hearts manifest, and then shall euery man haue praise of God. God is not tyed to ordinary causes, but as hee fed the people with Quailes in the wildernes, so he can inwardly instruct the conscience, he can make the least meanes powerfull and effectuall to saluation:Math. 19, 30. so that as many which are first shall bee last, so sometimes the last shalbe first. He called Iohn the Baptist, as it were in the dawning of the day, whom he sanctified from his mothers wombe. Luke 1, 15. He called Timothie and Titus, & some others as it were at the third houre of the day,2 Tim. 3, 15, and 1, 5. Who were brought vp in the knowledge of the Scriptures of children, which are able to make thee wise vnto saluation, through the faith which is in Christ Iesus; and honoured the Lord with the first fruits of their life, Hee called Paul to be an Apostle, Mary Magdalene to be a beleeuer, as it were at the sixt houre, who after their conuersion redeemed the time; and though they were inferiour to other in respect of time, yet they were equall vnto them, or before them in regard of zeale, & other graces of Gods Spirit. He called the theefe vpon the crosse, as it were at the eleuenth houre, to bee partaker of his kingdome,Luke 23.42 43. to whom Christ said, This day shalt thou bee with me in Paradise. Let vs not therefore enter into iudgment against our brethren, let vs commit them to God,Acts 1, 7. Seeing it is not for vs to know the times and seasons which the Father hath put in his owne power. Let vs pray for their conuersion to God, that hee would giue them repentance to know him, and to come out of the snares of the diuell, of whom they are holden captiues. In the meane time, vntill this wonderfull work of grace be wrought in thē, Who art thou that condemnest another mans seruant? Rom. 14, 4. he standeth or falleth to his owne master, yea he shall bee established, for God is able to make him stand.
Verse 31. [Then the Lord opened the eyes of Balaam, and he saw the Angel of the Lord standing in the way with his sword drawne.] The Lord that before opened the mouth of the asse, now openeth the eyes of Balaam, who is here called, the Lord, and the Angell of the Lord. Not that his eyes were shut or closed before, or that he was blind; but his senses were holden, that he saw not the Angel of God who appeared in a visible and bodily shape, otherwise he could not be seene of the Asse. And the Lord Iesus did often appeare in the Old Testament in a bodily shape,Galat. 3, 4. to teach the Church, that when the fulnesse of time should come, hee would take vpon him the nature of man, made of a woman, & made vnder the Law. Thus hee appeared to Abraham, accompanied with two of his Angels, Genesis 18, For we doe not reade that God the Father euer tooke vpon him the shape of man, or God the Holy-Ghost: to shew that the second person in Trinity onely, should be incarnate, & neither the Father, nor the Holy-Ghost. The senses of this Sorcerer were so astonied, that before his eyes were opened, he discerned not the Angel standing by him with a drawne sword ready to strike him: now he perceiueth the presence of the Angell. We learne from hence, that we can haue no vse of the senses further then God inableth and blesseth. True it is,Doctrin [...] We haue vse of the [...] ses, nor o [...] meanes b [...] fore vs, [...] cept God [...] pen our e [...] nothing can be more naturall, and nothing seemeth more in our owne power, then for the ey to see, the eare to heare, the hart to vnderstand, the hand to handle, the foot to walke; yet all our senses, gestures, and motions of the body, are ordered at the will & pleasure of God. We cannot open our eyes to see, further then he will: and when they are open, wee shall discerne no more then blinde men that grope in the darke, without his direction. Hereunto commeth the example of the Sodomites, Gen. 19. who pressing vpon Lot with threatning words, and vncleane thoughts, and running with rage to breake open his doores, The Angels smote them all both small and great with blindnes. Gen. 19, and 21, 1 They could haue strucken them with sudden death, but they are reserued to a greater iudgement: and this worke of God is the greater, in that their eyes are open, & they are not vtterly depriued of sight, and yet they see or discerne nothing at all. Thus they stand amazed, going vp & downe, & yet not knowing whither they went. That which was one, seemed double: the thing neere at hand seemed farre off: that on the right hand seemed to be on the left: that before them, seemed to be behind them. Thus they see the doore, & seeke to breake it vp, but know not where it standeth, or which way to finde it. The like we see afterward, Chap. 21. when Hagar the bondwoman with her Ismael were cast out of Abrahams house, and wandered in the wildernes of Beer-sheba, God opened her eyes, & then shee saw a Well of water. Hereunto also come the prayers of Elisha, both touching his seruants, and the Aramites. For when the King of Aram sent horses and chariots, and a mighty hoast to take the Prophet (who had discouered his secret counsels) and his seruant beholding the Army, cryed out, Alas Master, how shall we do? 2 Kings 18, 19. he answered, Feare not for they that be with vs, are moe then they that be with them: and he prayed, saying, Lord I beseech thee open his eyes, that hee may see; and the Lord opened the eyes of the seruant, and he looked, and behold the mountaine was full of horses and chariots of fire round about Elisha. Againe, when the Aramites came about him, and thought themselues sure of him, hee prayed vnto the Lord to smite this people with blindnesse: Hee did not pray vnto GOD, to kill and destroy them, that they might fall into the pit which they had digged for his life: [Page 909] neither did hee pray to GOD to take away wholly the vse of their sight, and put out their eyes. They saw their way, they saw the Prophet, they saw the townes and cities as they tooke their iourney; but they discerned not the way, they knew not the cities, they perceiued not the Prophet who hee was. So then, howsoeuer wee haue eyes to see, and eares to heare, & want neither wisedome nor counsell, yet we can see, heare, marke, and perceiue no more then God will haue vs: our sight is confused, as at the building of Babel, their language was confounded.
Reason 1 The Reasons are: First, because nothing can prosper or be blessed vnto vs without his speciall guidance and direction. Wee cannot performe and accomplish any thing, except the Lords blessing concurre with the same. This the Prophet Dauid teacheth, Psal. 127. Except the Lord build the house, [...]. 127.1. they labour in vaine that build it: except the Lord keepe the city, the keeper watcheth in vaine. Whereby wee see, that all the labour and industry of men, in gouerning a family, or in vpholding a Commonwealth, shall proue vaine and vnprofitable, vnlesse God guide them, and giue good successe vnto them.
True it is, the prouidence of God ruleth ouerall, and nothing is vnpossible to him to bring to passe, hee is able to change Nature, and to alter the course of naturall things. For shall any thing bee hard to him who worketh miracles and wonders at his owne pleasure? And we must not neglect the meanes, but vse them to his glory, and our comfort: and yet no meanes can doe vs any good any farther then they receiue strength and vertue from him.
Reason 2 Secondly, if wee consider who made all things, and gaue them vnto man, we shall not greatly maruaile that God hath the soueraignty and dominion ouer all that we haue. For, who made the eye of man? [...] 4, 9, 10. who fashioned the eare? who created the heart? who gaue to men wisedome and vnderstanding? Is it not God who maketh al things in all men? If then he made the eye, how can wee doubt but hee hath power and authority to open and to shut, to lighten and to darken, to giue sight, or to strike with blindnes? If hee planted the eare, and fashioned the heart, it is certaine hee can bore the eare, and open the heart, or hee can harden the heart, and make the eare heauy. For as he knoweth what is in the heart, so he hath the ordering and disposing of it at his pleasure.
Ʋse 1 This doctrine offereth to our considerations, very good vses. First, seeing wee can neither see, nor heare, nor vse the meanes open before vs, except God open our eyes; let vs pray to God to guide vs in the right vse of our senses, as he hath giuen the senses themselues. Let vs vse al the meanes that God hath put into our hands, alwayes with prayer to God, to blesse them to vs, and our comfort. Especially, when we come to heare his Word, let vs craue of him to open our hearts, as he did the heart of Lydia, Acts 16, 14. that shee attended vnto the things which Paul spake: so hee that hath eares to heare, shall heare. For by nature wee haue vncircumcised hearts and eares: and through our corruption, wee are as closed vessels vnfit to receiue the wholsome liquor, and pure waters of the Word of God, which is oftentimes preached to the condemnation of those that heare it. Therefore the Lord speaketh by the Prophet, Yee shall heare indeed, Esai 6, 9, 10, 11. but ye shall not vnderstand, yee shall plainely see, and not perceiue; make the heart of this people fat, make their eares heauy, and shut their eyes, lest they s [...]e with their eyes, heare with their eares, and vnderstand with their hearts, and conuert, and he heale them, euen vntill their cities bee without Inhabitants, their houses without possessours, their fields without tillers of them. He doth not alway take away his Word, for the sinnes of men, but causeth it to be preached to their condemnation that will not obey it, nor expresse the power of it in their conuersations. And surely, if we would know the cause of the ignorance & contempt of the Word, of the want of profiting and regarding of the preaching of the Gospel, which is the high ordinance of God in his heauenly wisedome, sanctified for the saluation of his Elect: wee shall finde this to be the chiefest: we rest and trust in our selues, we thinke it sufficient to bring our naturall eyes, and carnal eares with vs: whereas we should earnestly desire of God, the true vse and comfortable fruite of them, otherwise we may see and heare to our further condemnation. This we see in the same sort practised by the Prophet Elisha, when he was compassed with his enemies, hee prayeth God to open the eyes of his seruant,2 Kings 6, 17, 18, 19. to see the helpe that God had sent him: he prayed likewise to God touching his enemies, first, to strike them with blindnes, yt they might run into danger, then to open their eyes to see themselues in danger. Let vs also continually giue him thankes so often as wee finde his hand to be with vs, and feele him with his gifts, to bestow vpon vs the vse of his gifts, whether naturall, or spirituall; to blesse our senses, to direct our iudgements, to sanctifie our vnderstandings, to soften our hearts, and to circumcise our eares. Now, if we must be faine to beg of God the proper functions, and right vses of our outward senses (which we haue by nature) as if we had them not, and render praise vnto God for them: how much more are wee to aske of God a pure and cleane heart, an humble and contrite spirit, the gift of repentance, and the grace of regeneration, which we haue not by nature, but are contrary to nature? For the Apostle teacheth truely, that the wisedome of the flesh is enmity against God,Rom. 8, 7. because it is not subiect to ye Law of God, neither indeed can be. And again,1. Cor. 2, 14. The natural man perceiueth not the things of the spirit of God, for they are foolishnes vnto him, neither can he know them, [Page 910] because they are spiritually discerned. It is God that must reueale vnto vs by his Spirit the mysteries of his kingdome, Cor. 2, 6, 7, 1. which none of the Princes of this world haue knowne: the spirit searcheth all things, euen the deepe things of God. This we see noted vnto vs in the communication and conference of Christ with the two disciples that went to Emmaus; hee drew neere to them to heare their reasoning together, of the things that happened at Ierusalem, touching the passion of Christ,Luke 24.16. [...]1. but their eyes were holden that they could not know him. His body indeed was not in [...]isible, the change was not in him, but in their eyes which after a sort were dimm'd & holden backe, that they should not discerne him for a season, & afterward their eyes were opened,Iohn 20, 15. that they knew him, as likewise Mary Magdalen, albeit shee were neither blinde nor deafe, yet discerned him neither by seeing, nor hearing of bim. Wherefore, wee haue not an absolute power ouer our senses, it is God that giueth the eye, yt must open it: much lesse haue we power ouer our vnderstanding, will, iudgment, memory, & affections: & least of all concerning heauenly things, in which wee are wholly blind, as we haue already declared: so that it behooueth all of vs to acknowledge all these to be in the power & disposition of God, either to diminish or restraine them, or vtterly to bereaue vs of them, & take them away from vs at his pleasure yt is the giuer, & consequently wee are alwayes to entreate him to giue vs grace and power, that wee may carefully vse them as we ought to the glory of his Name, the profite of our brethren, and the comfort of our soules and bodies.
Vse 2 Secondly, let vs take heed how wee abuse them to our owne hurt that haue receiued thē, & to the dishonor of God that gaue them, frō whō euery good giuing, & euery perfect gift proceedeth. If we see not but at the pleasure of God, who is able to strike vs with blindnes & mists, that wee shall grope in darknes, & seeke som to leade vs by the hand; or if we haue our eyes open, we shall discerne & distinguish nothing, but haue the outward & inward senses dazled, vntil he take away the scales from our eyes that couer them. The Apostle Peter complaineth in his time of corrupt men, led with sensuality,2 Pet. 2.14. hauing eyes full of adultery, & that can not cease to sin. We must beware how we turne our sight to a contrary end, then for which God hath lent it vnto vs, but rather with Iob, We should make a couenant with our eyes, Iob. 31.1, that they wander not after folly: and pray with the Prophet Dauid, Psal. 119.Psal. 119.37. Turne away mine eyes from regarding va [...]ity, & that they be not carried away after couetous affections. If we haue eares by nature, yet heare at ye pleasure of God, how shall we thē giue ouer our eares, & hearing to harken to hateful slanders, leud surmises, euil backbitings: flying tales, false accusations, & hurtfull reproches,Luke 1, 22. G [...]n. 32, 1. Act 1 [...].11 Lu [...]e 13, 11. raised and forged to the hurt of our brethren? Hee is able to try and touch vs with dumbnesse, as he did Zachary; with lamenesse, as he did Iacob; with blindnes, as hee did Elymas; with crookednes & deformity, as the woman in the Gospel; with foolishnes, as hee did Achitophel; with want of reason & vnderstanding, as he did Nebucadnezzar; to teach vs to take heed to our selues and our senses, lest we abuse them to our destruction.
Lastly, seeing God can blinde the eyes, and Vse 3 bind vp the senses when it pleaseth him, let vs go forward & walk boldly in the duties of our calling, let vs not feare any enemies, seeing the Lord hath so many wayes to helpe his chosen people, to succour them, & to saue them harmlesse Let vs commit & commend our selues to his prouidence, who albeit hee suffer vs to fall into many dangers, yet hee can smite his enemies with many & suddain iudgments. He can visit them oftentimes & in sundry manners. Euery thing serueth to his wll, & therfore, if we serue God, let vs be assured he wil make it serue to our benefit. They shal not stir a foot, or moue any member, or lift vp an hand, but at his beck and appointment. Ieroboam stretched out his hand from the Altar to lay holde on the Prophet, but immediatly it dried vp, 1. King 1 [...] and he could not pull it in again vnto him. Ananias & Sapphira his wife, were among the Apostles, and seemed to be in perfect health & far from death: yet suddainly they fell down, & were caried out. Olde Eli, whose sons walked not in the steps of their father, sate vpon a seat by the way side, waiting for the successe of the battel fought against the Philistims. A man would haue thought he sate safely and surely at his owne pleasure, and no doubt he iudged no lesse himselfe of himselfe; but when hee heard that the Arke was taken, suddainly hee fell from his seate backward, 2 Sam. 4. [...] and his neck was broken. When Vzziah King of Iudah presumed to burne incense vpon the Altar of incense, & lift vp his heart, to his owne destruction, while he waxed wroth against ye Priests of the Lord, & had the incense in his hand to burne it,2. Chro [...] [...] 19. suddainly the leprosie arose in his forehead, & he was compelled to depant out of the Temple. We are able to do nothing of our selues, as of our selues, seeing that in him we liue, & moue, Act. 17, 2 [...] and haue our being. Let vs in all our sufferings comfort our selues heerein, that the Lord holdeth the wicked in his owne hand, & turneth their wisdome into foolishnes. Absalom rebelled against his father, and was assisted by Achitophel. Dauids companion, and chiefe counseller: (for the counsell which hee counselled in those dayes was like as one had asked counsell at the oracle of God) Dauid prayed vnto God to turne his counsell into foolishnes,2 Sam. 1 [...] God heard his prayer, and confounded the deep wisdome of this great Polititian so that he set his house in order & hanged himselfe. 1 Cor. 3 [...].20. Hee catcheth the wise in their owne craftinesse, for the wisdome of this world is foolishnes with God: the Lord knoweth that the thoughts of the wise be vain: If any therefore seeme to be wise in this world, let him bee a foole, that hee may be wise. All humane wisdome in the vnregenerate is oftentimes turned into extreme folly. Iezabel [Page 911] enemy against the Church, hated Eliah vnto the death, but sending him this word by a messenger, The Gods do so to me, and more also, if I make not thy life like one of theirs (whom thou hast slaine) by to morrow this time. 1 Kings 19, 2.3. hereby he had fit occasion and opportunity to flye away and to shift for himselfe, receiuing warning, and learning wisedome by his enemy. Herod, a subtle Fox, and withall a bloody Lyon, and wise in his generation, might haue sent one of his Courtiers with the wise men for his greater assurance, yet hee sendeth them alone, and appointeth not one to goe with them. Mat. 2, 8. Thus the Lord striketh his enemies with the spirit of giddinesse, and turneth all their deuices into sottishnesse: he circumuenteth the wise in their owne pollicies, and the counsell of the wicked is made foolish: They meete with darknesse in the day time, and grope at noone day as in the night: but he saueth the poore from the sword, from their mouth, and from the hand of the violent man, so that the poore hath his hope, but iniquity shall stoppe her mouth. Iob 5, 12, 13, 14, 15. Indeed they seeke wayes & imagine meanes to destroy the godly, but they cannot finde them out: they are endued with wisedome, iudgement, & counsell, they are very subtle and deceitfull, but that which happened to the eyes of the Sodomites, falleth vpon their mindes, They are smitten with blindnesse and madnesse, & are smitten with astonying of heart, &c. Deut. 28, 28, 29.
[Verse 34. Then Balaam saide to the Angel of the Lord, I haue sinned.] Heere is offered to our considerations, the corrupt conscience of an euill man. So soone as the Lord charged him with his sinne, by and by his heart smote him, and he confessed his offence. Heere was no true sanctificatiō of the conscience, which indeed did checke and condemne him for his disobedience and couetousnesse, but did not bridle & suppresse the inclination of his heart vnto euill, neyther could testifie that his transgression was pardoned. We learne in this example, [...]ine. [...] are [...] [...]trai [...] [...]on [...] [...]innes. that euill men are oftentimes compelled to confesse their owne sinnes. God wanteth not many wayes and sundry meanes to draw from men a confession of their owne iniquities. This wee see in Pharaoh, when the hand of God was heauy vpon him, and his plagues pressed sore against him, he called for Moses and Aaron, and said vnto them, I haue now sinned, the Lord is righteous, but I & my people are wicked. Exod. 9, 27. Albeit he could not beleeue to obtaine remission, yet he confessed his sinnes to his condemnation. The like we see in Saul, who persecuted Dauid, and sinned against his owne conscience; yet when he saw that Dauid had saued his life, when some willed and cryed to kill him, he saide, Thou art more righteous then I, for thou hast rendred mee good, and I haue rendred thee euill: I haue sinned, come againe my sonne Dauid; for I will do thee no more harme, because my soule was precious in thine eies, &c. 1 Sa. 24, 18. and 26, 21. So then, howsoeuer the vngodly delight in sin, and regard not to prouoke God to wrath, yet theyr owne mouthes are made witnesses against thēselues and they publish theyr owne shame as with the blast of a Trumpet.
The Reasons are these: First, the wrath of Reason 1 God is gone out against them, and their owne consciences summon them vnto iudgement, to answer for their sins, before the high Iudge of heauen and earth; so that the more they seeke to couer and smother them in the ashes of their owne corruptions, that the flame of them breake not out, the more do the sparkes flye out & are scattered abroad, to the shame and confusion of their owne faces. This is it which the Prophet noteth in the people of Israel, whom God of his mercy had chosen to be his Church aboue other Nations, When the wrath of God came euen vpon them, and slew the strongest of them, and smote downe the chosen men of Israel, then they returned to him and sought him early, then they remembred that God was their strength, and the most high God their redeemer: but they flattered him with their lips, and dissembled with him with their tongue, for their heart was not vpright with him, neither were they faithfull in his couenat. Psal. 78, 31, 34, 35, 36. Where we see, that howsoeuer hypocrisy were in their secret soules, and deepe dissimulation in their secret parts, yet a counterfet repentance is in their mouthes, & their owne harts had taught their tongues to lye against God.
Secondly, they would be like the children Reason 2 of God in their afflictions, whom they regard not to follow, in their conuersations. They hate them with a deadly hatred, and cannot abide them in their life, so long as themselues liue in peace and sleepe in security: but when the hand of God is heauy vpon them, thē they would follow their example, and would giue a world that they were like vnto them. That they might die the death of the righteous, Numb. 23, 10. yet is their confession no true confession, because it proceedeth not from a feeling of the filthinesse of sinne, but ariseth from a feare of punishment; and therefore it is without conuersion to God, without hope of mercy, without prayer for pardon, without hatred of sinne, and without purpose to amend.
The vses of this doctrine are these. First, Vse 1 this ouerthroweth the doctrine of the Church of Rome, which teacheth that confession is a part of true repentance, which is a turning of the heart, and a right reformation of the life. For they make three parts of repentance, cont [...]ition of the heatt, confession of the tongue, satisfaction of the worke. But these are not to be holden of vs as essentiall parts of a right repentance, inasmuch as they may agree to the Reprobate and vnregenerate, and are all of them found in Iudas that betrayed his Master, Math. 27, 34. For when he saw that Christ was condemned, he sorrowed, & was striken with greefe for the treachery hee had committed: [Page 912] againe, he confessed his sinne before the high Priests, in betraying innocent blood. Lastly, he made satisfaction and restitution of the mony which he had receiued. Besides, if wee marke their owne doctrine,Catech. Rom. pag. 437. Tho. Aquin, lib. 4. dist. 2. quaest. 1. art. 1. who teach that contrition is an act of a mans free will proceeding from it, not an act of the Holy-Ghost: and, that satisfaction may bee performed by another, one satisfying for another, as well as for himselfe;Ioh. Chapeauil. summ. Catech. Rom. we may truely and soundly conclude from their false and vnsound doctrine, that the reprobate may haue sorow of heart; yea, make confession and satisfaction, and consequently, their confession is no true member of repentance. This therefore cannot be the true Religion which faileth and faultereth in the chiefe points and foundations thereof. The like wee might say of the faith of the Romane Church, which a reprobate may attaine. For they define it to be a gift of God, and a certaine light of the minde, whereby a man giueth a sure and a certain assent to those things that are reuealed in the Word of God.Rhe. Testam. vpon 2 Cor. 13. And therefore our English Rhemists write, that we may know and feele whether we haue faith, but cannot know whether we be in the state of grace. So Bellarmine in his first booke of Iustification auoucheth, that whereas wee are taught in the Creed to beleeue the forgiuenesse of sinnes,Bellar. de Iustif. lib. 1. ca. 9. Sensus illius articuli non est, credo aut confido mihi remissa esse peccata, sed credo & confi [...]cor in Ecclesia Catholica esse donum remission [...]s peccatorum, &c. Iam. 2.19. Heb. 6.5. Luke 8, 13. The meaning of that Article is not, I beleeue or trust that my sins are forgiuen, but I beleeue and confesse that the gift of forgiuing sins is found in the Catholike Church, which is receiued by Baptisme, and other Sacraments. All this is but an historicall and generall faith, which the diuell himselfe hath, who beleeueth and trembleth (as the Apostle teacheth, and therefore also the reprobates, whose mindes are so far enlightened to know the truth. This is to beleeue as the Church beleeueth, albeit they know nothing how the Church beleeueth. If then the reprobate may be made partakers of the faith and repentance of the Church of Rome, Acts 20, 20.21. which are the two chiefe parts of Religion, it confuteth those Polititians (wise in their owne eyes) who neither shame, nor feare to maintaine that the Romish Religion differeth not in substance from the doctrine of the reformed Churches, and consequently that they may be vnited & reconciled. If they can make a fellowship betweene righteousnesse and vnrighteousnes, a communion betweene light and darknesse, & concord betweene Christ and Belial, then they may make an harmony and hotch-potch betweene these two, so contrary the one to the other. But they shall assoone bring the North and South pole together, and cause heauen & earth to ioyne in one, as these two; the one grounded vpon the infallible rock of the Scriptures onely, the other builded vpon the traditions of their fathers.
Vse 2 Secondly, we must learne that they are further from the Kingdome of heauen that deny their sinne, that hide it, that excuse and iustifie it; the reprobate shall rise vp in iudgment, and condemne this generation. It is one steppe toward the Kingdome of Heauen, to tremble at the iudgements of God, to feare to commit sin, to sorrow and weep for it when a man hath committed it, to humble himself, and acknowledge his particular sinnes before mens, and to pray to God in his distresses; yet the reprobate may goe thus farre in his profession, and afterward fall away. This we see in Ahab, when Eliah had reproued him for his bloody oppression and Idolatry, and had denounced the wrath of God to fall vpon him and his posterity,1 Kings 2 [...] 29. He rent his cloathes put on sackcloath vpon him, fasted, and went softly in token of mourning. Thus he humbled himselfe for some sinnes which hee had committed, yet not for all his sinnes, neither did he aske pardon for them. So the Israelites murmuring against God, & desiring flesh for their lusts in the wildernesse, had their prayers granted.Numb. 11 If then the vngodly may goe thus farre in Religion, then they are heereby condemned, that iustifie themselues in their iniquities, and cannot bee brought to a free confession of them, but hide them as Adam, Gen. 3, 2 [...] or excuse them as Saul, or deny them as Achan, or defend them as Cain. Therfore, if we would finde pardon at the hands of God, wee must confesse vnto him as Dauid did, weepe for them as Peter did. If we vncouer them, he will couer them; if we condemne our selues, hee will iustifie vs. Therefore the Wiseman saith, He that hideth his sinnes shall not prosper, Prou. 28 but hee that confesseth and forsaketh them shall haue mercy.
Lastly, wee see heereby that sinne endeth Ʋse not as it beginneth. Albeit the foole maketh a mocke of sinne, yet when the soule is tormented, and the conscience oppressed with desperation, and can finde no ease, then a man ceaseth not to vtter his secret filthinesse, to the shaming of himselfe, and to the astonishment of the hearers. Let vs not looke for Pharaoh, or Saul, or Iudas to come out of hell to warne vs. These things are written for our learning, wee haue Moses and the Prophets, let vs hearken to them. When as terrours take hold vpon the soule, wee cannot couer sinne any longer.Prou. 1 Howsoeuer therefore sinne to the carnall man be sweete vnto the taste, and Satan baiteth his hooke with profite on the one side, and with pleasure on the other, yet afterward it shall prooue more bitter then gall and worme-wood, it shall wound the conscience, as with a deadly dart, and pierce the soule through with many sorrowes. For albeit it beginne in sport, it shall end in horror and despaire. This wee see in the example of Cain, Gen. 4, [...] My punishment is greater then I can beare. So Iudas, when hee saw Christ condemned, felt an hell in his conscience. The money was pleasant, and the gaine was sweete vnto him, but it was as a two edged sword, that woundeth incurably, and as the teeth of a Lyon that biteth mortally. It seemed vnreasonable to Gehazi, that Naaman the [Page 913] Syrian should depa [...]t with so great a benefite, by so little a consideration, 2 King. 5, 23, 27. And therefore followeth after him for a bribe and reward, but with the reward he gained the leprosie, that did cleaue vnto him and to his seede. This is the deepe subtilty of satan; before sin be committed he hideth the deformity of it from the eyes of men, he maketh as if it were no sinne, or a little and veniall sinne, or a little punishment due vnto it; or that there shall be time enough hereafter to repent of it; hee be commeth a preacher of Gods mercy and pardon, he telleth the sinner that God is gracious and mercifull. Thus he couereth the greatnesse of sinne, and hideth the greeuousnesse of the punishment, and concealeth the wrath of God that is drawne vpon vs. But when hee hath once preuailed and ensnared the poore soule that hath swallowed the bait, he openeth the eies which before he had darkned, he rouzeth vp the conscience which before he had seduced, he striketh the heart which before he had hardned, hee vncouereth the fire of Gods indignation and iealousie, which before hee had smothered. Then he maketh sinne appeare as vile and vgly as he can, then he layeth it open in his colours, then he will make a small sinne appeare the greatest; then he setteth forth the iustice of God due to the least sinne, and all to bring the person that hath sinned to desperation. Wherefore let vs flye from sinne, as from the byting of a Serpent, that we be not stung therewith to eternall death, Knowing that the wages of sin is death, Rom, 6, 23.
36 And when Balak heard that Balaam came, hee went out to meete him vnto a Citie of Moab, which is in the border of Arnon, euen in the vtmost coast.
37 Then Balak saide vnto Balaam, Did not I send for thee to call thee? Wherefore camest thou not vnto mee? Am not I able indeede to promote thee vnto honour?
38 And Balaam made answer vnto Balak: Loe I am come vnto thee: and can I now say any thing at all? The word that God putteth in my mouth, that shall I speake.
39 So Balaam went with Balak, & they came vnto the City of Huzoth.
40 Then Balak offered Bull [...]kes and Sheepe, and sent therof to Balaam, and to the Princes that were with him.
41 And on the morrow, Balak tooke Balaam, and brought him vppe into the high places of Baal, that thence hee might see the vtmost part of the people.
In these words, beeing the shutting vp of this Chapter, is contained the last branch of Balaams going to curse the people. We heard before of the wrath of God against this Wizard, who would not be stopped from his desired iourney, and therefore the Lord opened the mouth of the dumbe beast to reproue her master; and afterward the Angel of God, further to discouer the hollownesse and hypocrisie of his heart. Heere we are to consider the meeting and comming together of the King, and the false Prophet, together with the entertainment he findeth at Balaks hands. Herein we are to obserue two things: First, their talke and communication; secondly, the actions of them both. In the first part contayning the speech that passed betweene them, we are to marke, that the King to honour him the more, so soone as hee is aduertised of his approach neere to the borders of his kingdome, he goeth out to meete him. For no doubt he sent the Princes and messengers of the Moabites backe, to go before to giue some notice and bring ioyfull tidings of his comming to their Lord. Therefore the King hearing the message, and conceyuing (no doubt) in his minde, the vtter ouerthrow of the Israelites, stayed not vntill he came within his dominion, but met him in the bounds and limites thereof, and brought him home with him to go about his businesse. When they are met, note in their talke first the question moued by Balak, then the answer of Balaam. In the question we see, that albeit he had basely deiected himselfe, and crept lowly into the fauour of the false Prophet, honoring him to his own dishonor, going out, to bring him in, and after a sort casting his crowne and dignity vnder his feete; yet on the other side hee gloryeth in his owne power, and boasteth of his high dignity, as if he had all the riches and honor in his owne hand. Balaam doth not denie the fauour of the king, placing him with his Princes, rewarding him with his presents honouring him with his owne presence, and sending for him from far, but maketh a short answer vnto him truely, albeit vnwillingly, that albeit he were come at the kings desire, and brought by his deserts, yet it was not in his owne power what to do: he could go no farther then the Rules and Principles of his Art would suffer him: hee had called vp the God of the Hebrewes to forsake them, and he must of necessity speake that which God should put into his mouth. As if hee should say, I cannot speake what I would, but shall bee constrained to speak that onely which he willeth mee.
After the communication of these parties, followeth a description of their actions; when the king had brought him into the Cittie, hee spareth for no cost and charges, hee feasteth him with his Princes, as if they were his Companions, and laboureth by all meanes possibl [...] to giue him contentment in his abode. Hauing now refreshed himselfe after his iourney, and hauing had experience of the kings good estimation of him, hee is employed in the businesse for which hee was sent for, and caried vp to the high place of Baal, where no doubt was a solemne Temple consecrated [Page 914] and dedicated to that Idoll, and from thence he beholdeth the whole hoast of Israel. Thus much of the order of the wordes: Now let vs come to the doctrines arising out of the same.
[Verse 36. When Balakheard that Balaam came, he went out to meet him.] The cheef point offered to our considerations in this diuision is, to marke the honour done vnto Balaam by the King. Himselfe goeth out to meete him, as if he had bene some great Prince or Potentate, he bringeth him honourably into the City, he setteth him among his Princes, and maketh him inherit the seate of glory: he killeth bullockes and sheepe to prepare a royall feast for him. From this example we learne, that Idolaters and Infidels were wont greatly to honor their Priests and Prophets.Doctrine. Idolaters and Infidels, were wont greatly to honor their Prophets and Priests. Howsoeuer they were destitute of the, knowledge of the true God, and serued the creature in stead of the Creator, which is blessed for euer, Amen: yet they accounted it a speciall duty to honor the Priests of their Groues and Altars, and perswaded themselues they should neuer receiue any blessing at the hands of their gods, vnlesse they honoured those that were esteemed as the seruants of their gods, and greatly in their fauour. This is taught vs in many places of the word of God. Hereunto commeth that which Moses witnesseth, touching the Egyptians, during the dearth and famine that was in Egypt, when the king had receiued all the money, bought all the cattle, and purchased all the land of the people to supply theyr necessity, and to saue their liues, Genes. 47, 22. yet he would not buy their Priests lands, but sustained them for their office sake. He remoued the people vnto the Citties from one side of Egypt, euen to the other: onely the land of the Priests bought hee not, for the Priests had an ordinary of Pharaoh, & they did eate the ordinary which Pharaoh gaue them, wherefore they sold not their ground. This also further appeareth in the book of Exodus, chapt. 7, 11, 22. and is confirmed in the Prophesies of Daniel: where we see, when Moses and Aaron wrought miracles, Pharaoh sent for his sorcerers that came into ye kings presence. So when Nebucadnezar had dreamed a dream, wherewith his spirit was troubled, and his sleepe disquieted. Dan. 2, 2. and 4, 3, 4. & 5, 7. be commanded to call the inchanters, the Astrologians, the soothsayers, and the Chaldeans who were about him, and neere vnto him, and in credit with him. The like we reade in Samuel, 1 Sam. 6, 1, 2. when the Arke of the Lord was in the countrey of the Philistims, they called their Priests, and consulted with their soothsayers what they should doe with it; and without their counsell and aduice, without their direction and commandement, the Princes would do nothing. So when Ahab purposed to go to battaile against Ramoth Gilead, he assembled the Prophets of his idoll groues, whom hee vsed familiarly, who were in credit and authority with him; insomuch, that one dareth smite Micaiah in the Kings presence, 1 Kin. 22.4, 6, 24.
The Reasons follow in order: First, naturally Reason all men are extremely giuen to superstition, and euen dote in corrupting the worship of God, being destitute of the true knowledg of the true God, and the right manner of his seruice, who wil be worshipped according to his owne will and word, not after the inuentions and deuices of the wisest men. Christ Iesus teacheth in the Gospel, Iohn 15, 19. that the world will alwayes magnifie and make much of his owne, If yee were of the world, the world would loue his owne. And likewise the same Apostle sayth elsewhere, They are of this world, therefore speake they of this world, and this world heareth them. If then men naturally turne the glory of the incorruptible God, into the similitude of corruptible creatures, and so change the truth of God into a lye, no maruell if they be greatly beloued and befriended, wc further their idolatry, and helpe forward that worship of God which they haue framed and fashioned to themselues.
Secondly, the false Prophets haue alwayes Reason bene honoured as fathers in the worlde, and therefore it cannot seem vnto vs strange, that they be highly esteemed. For as the true teachers are indeed spirituall Fathers, and spirituall Nurses of the Church as the Apostle declareth, 1 Cor. 4, 15. Though ye haue ten thousand instructers in Christ, yet haue yee not many Fathers, for in Christ Iesus I haue begotten you through the Gospel. So likewise idolaters did respect and reuerence their Teachers as their fathers, giuing them al honor, and accounting them worthy of all estimation. This we see in Iudg. 17, 10, 11. & 18, 19. in the corrupt and ruinous times of the church, When there was no King in Israel, and the Leuites (confined vnto their Cities by the ordinance of God) wandered now vp and downe from place to place, for want of maintenance and imployment, & glad as iourney men to be hired for meat and drinke, for ten shekels of siluer, and a sute of apparrell yearely. For Michah entertained one of them, and sayd to him, Dwell with me, & be vnto me a Father and a Priest: now I know that the Lord will be good vnto mee, seeing I haue a Leuite to my Priest. So in the chapter following, when the Danites were come vnto the house of Michah, they allured the yong man the Leuite to go with them, saying, Come with vs to bee our Father and Priest.
The vses are in the last place to be considered Vse 1 of vs. First, wee learne from hence, that all men haue some light and sight of religion, & of God, by nature, thogh not so much as may bring them to saluation, yet so much as may suffice, and so farre as serueth to make them without excuse. For why did they honour, reuerence, and obey their idolatrous Priests, but because they were conuersant about their holy things, and had their calling to further and finish the worship of their gods? Acts 14, 13. [Page 915] This therefore serueth to stop the mouthes of all Atheists, that say in their hearts, defend with their tongues, and maintaine with all their wits, that there is no God; speaking of him contemptuously, vsing reprochful words against him, sauouring of prophanenesse and contempt. These are as mad dogs which flye in their masters face, that keepeth them, and feedeth them: so do they blaspheme the most High that made them, that ministreth all things vnto them, in whom they liue, and breath, and to whom they shall one day giue an account, when all flesh shal appeare before h [...]m. Would not he be iudged among men a most vngodly and vngracious child, yt should slander, and curse, reprooue and reproach his [...]aren s with contumelious words? And if he should deny his father that he knoweth him, [...]r onely doubt of it, would not such an one be thought vnworthy to liue vpon the earth? How much more are they to be abhorred and [...]etested that blaspheme the name of GOD, which is blessed and holy throughout all generations? Which say vnto God, Depart from vs for wee desire not the knowledge of thy wayes: Who is the Almighty that we should serue him? & what profit shall wee haue if we should pray vnto him? Iob. 21.2 [...] 25.
Ʋse 2 Secondly, see hereby how forward & zelous men are in their wil-worship; and let vs take notice of our owne dulnes & backwardnesse in the true worship of the eternall God, in comparison of these poore blind Idolaters. We see this euidently in the Israelites, when they determined in the absence of Moses to set vp the golden Calfe, Exo. 32, 3, 6. they pulled off their earings, they bestowd their gold, they spared no cost, to the end they might haue a seruice of God after their owne fancy: and when it was made, they rose earely in the morning to worship it, and expressed theyr delight in it by [...]eaping and dancing before it. We see it also in the old Idolaters, they were so zealous and superstitious, that they were content to part with things most deare and precious: [...] [...]6, 37 they offered their sons and daughters vnto diuels, and shed innocent blood euen the blood of their sons and of their daughters, whom they offered to the idols of Canaan. This also appeareth by our ne [...] idolaters, by their pilgrimages, vowes, garnishing, g [...]lding, and cloathing of images. Let vs therfore be zealous in the true worship of God, and learne of these blinde men to be ashamed of our coldnesse and carelesnesse, of our backewardnesse & vnwillingnes in the best things. When the mother of Machah would make a molten image, Iudg 1 [...], 3 [...] she dedicated eleuen hundred she [...]els vnto the Lord, to make thereof a grauen image or idoll. Whereby we see, in this voluntary worship and wil-seruice (being agreeable vnto the corrupt n [...]ture of man) how forward and feruent, how ready & willing they were to follow and further their idolatry. But how many be there that liue in the bosome of the Church, and professe the true religion, prospering vnder the shadow of it, and tasting how bountifull the Lord is, yt to maintaine the trueth, repine and greeue to giue one halfe peny? Albeit they waste their yeares in vanity, and think nothing too much to bestow on pride, drunkennesse, riotousnes, whoredome, and all excesse; to the dishonoring of God, to the impairing of their estates, and to the destruction of their soules and bodies: yet when they should bestow and contribute any thing for the maintaining of a lerned ministry to instruct them & theyr families in the word, which is able to saue their soules, how do they pinch and repine at it, as if they were like to be vndone? Or if a collection or contribution be to be made for the poore, to releeue them in their necessities, one peny giuen this way doth more grieue them, & make them grudge at it, then a pound co [...]sumed in badde [...] and baser vses. What a shame is this, for those whom the Lord hath blessed with abundance, that they should spend all on their backes and bellies, on hawkes or houndes or whores, and nothing at all to the glory of God, to the comfort of their soules, and vnto the helpe of their brethren: nothing on the Church of God, and vpon their bretheren in Christ, dearly bought with ye blood of Christ, as of a Lambe vnspotted and vndefiled. To this purpose Salomon speaketh also, Prouer. verse 23. Bu [...] the trueth but sell it not; likewise wisedom, instruction, and vnderstanding. This our Sauiour Christ teacheth also, Mat. 13, 44, 45, 46.
Lastly, seeing the heathen were woont to Vse 3 esteeme highly, and prouide liberally for their prophets and soothsayers, how much more ought the faithfull and painfull Ministers of God that labour in the word and doctrine to be maintained? For seeing they plant in the Lords vineyard, 1 Cor, 9, 7, 13, 14. why should they not eate the fruit, and gather the profites thereof? Seeing they go a warfare, and fight the battels of God, why should they not take their presse-mony, & receiue their pay? Seeing they feed the flocke of God committed vnto them, wherof the holy Ghost hath made them ouersee [...]s, why should they not eat of ye milke thereof? Seing they bee nurses to nurse the sonnes and daughters of God, with the two brests of the Olde and New Testament, why should they not receyue their wages? If they sowe spirituall things, why should they not reape carnall things? Seeing they minister about holy things, why should they not eate of the things of the Temple? And seeing they waite at the Altar, why should they not bee partakers with the Altar? If they bee the Lords Labourers, why should they no [...] haue the reward and recompence of theyr worke? For the Lord himselfe hath decreed and ordained, that they which do preach the Gospell, should likewise liue of the Gospell. All the Heathen people thoroughout the world, [Page 916] are bountifull, and open their hands wide to their Priests and Prophets. Iezabel so prouided for the Priests of Baal, and the other Prophets of the Groues, that she kept foure hundred at her owne Table, 1 Kings 18, 19. The Papists haue thought nothing too much, nothing too deare to bee bestowed vpon theyr Priests and Iesuites, and vpon theyr foolish superstition. And as they do liberally maintaine, so they do greatly honor and highly aduance them, they account them as the Fathers and Pillars of the Church. This should stirre vs vp, hauing a founder religion, and making a better profession, to haue the Teachers thereof in singular loue, for their works sake that is in their hands, 1 Thess. 5, 12, 13, and to account their feete beautifull,Rom. 10, 15. that bring glad tydings of good things, who are as spirituall fathers of our soules, and as Ioash said to Elisha, the Chariots of Israel, and the horsemen thereof. For when Elisha fell sicke of his sicknesse whereof he dyed, the King came downe vnto him to visite him, and wept vpon his face, saying, O my father, my father, the Chariot of Israel, & the horsemen of the same. 2 Kings 13, 14. This serueth to condemne our contempt toward the Messengers and Ministers of God, that rise early and late to speake vnto vs in the Name of the Lord, who in stead of honour are disgraced: in stead of countenance, are contemned: in stead of maintainance, are euery way defrauded, partly by prophane Atheists, partly by dissembling hypocrites, and partly by cunning Papists. Hence it is, that the Church is oppressed, and groneth vnder the burden of sundry corrupt customes, and iniurious prescriptions, to the decay of religion, and hinderance of the true worship of God. If these mē had onely cut off the lap of our garments,1 Sam. 24.5, 6 it were reason they should haue some remorse for it: and it were wel with them if their harts would smite them for it. But they haue serued vs as the Ammonites serued the messengers of Dauid, whom he sent to comfort the King, who shaued off halfe theyr beards, and cut off their garments in the middle, 2 Sam. 10, 4. Of whom we may say as Paul said sometimes of the Iewes; Thou that abhorrest Idols, committest thou sacriledge? Rom. 2, 22. That is, thou hatest the false gods, and yet thou spoylest the true God, which seemeth to bee much worse then the worshipping of Images, and the giuing of our selues to the sinne of Idolatry. Thus we offer to the Lord, the lame and the sicke, the torne and the blinde, which if it were offered vnto thy Prince, would hee accept it at thy hands, & be content with thee? Mal. 1, 8, 9, 13, 14. yet we thinke him deeply indebted vnto vs. Thus do we spoyle the Lord of hosts in his Tithes and Offerings, yet the Idolaters will not spoyle their gods, as wee haue spoyled and doe spoyle the true God. Mal. 3, 8. Thus oftentimes it fareth better in this world with those which prophesie errors, and speake flattering thinges, which dawbe with vntempered Morter, and preach of wine, and of strong drinke, thē with such as are found faithfull witnesses of ye truth, denouncing the iudgements of God, and dealing faithfully with his people. Whilst the true Prophets of God are hid in Caues, and fed with bread and water, to sustaine their feeble soules and faint liues: foure hundred Prophets of the Groues are fed to the full, and fare deliciously euery dat at Iezebels Table, 1 Kings 18, 13, 19. Whiles M [...] chaiah is clapt vp in the Prison house,1 Kin. 2 [...] and fed with the bread of affliction, &c. the false Prophets walked at liberty, were richly prouided for, tasted of the best, and did eate the portion of the Kings meat. Whilst Ieremy the true Prophet of the Lord is put in the court of the prison,Ier. 37, 1 [...] 38, 6. & hath giuen him daily a morsell of bread out of the Bakers street, and is cast into the Dungeon, where was no water but myre, where he stucke fast: the false Prophets insult ouer him, and liue in al pleasure & abundance. Whilst Daniel and his companions feed vpon Pulse, and haue water giuen them to drinke,Dan. 1, 1 [...] the Priests of Bel with their wiues & children made merry with the meate allotted to the Idoll. But howsoeuer this hath euer bene the lot and portion of the Prophets and Apostles, and of other seruants of God, and the recompence of their labours, who spend their vitall spirits, and waste their strength, to speake to an vnthankful people: let vs (notwithstanding the disgraces and indignities offered vnto vs) go forward in our callings, looking for our wages and reward at the hands of GOD, in whose seruice we are imployed, and who hath promised, That they which are wise, shall shine as the brightnesse of the Firmament, &c. Dan. 12. Thus the Apostle exhorteth the Elders to feed the flocke of God, which dependeth vpon them, assuring themselues, That when the chiefe Shepheard shall appeare, they shall receiue an incorruptible crowne of glory, 1 Pet. 5, 3, 4.
[Verse 39. So Balaam went with Balak: He tooke Balaam, and brought him vp into the high places of Baal, that thence he might see the vtmost part of the people.] After the communication, followeth a description of theyr actions, they prepare for theyr coniuration, they offer sacrifices, and going into the Chappell of Baal, they take a view of the vtmost part of the people of God. God hath set himselfe against Balaam, he had forbidden him to curse his people, the sword was drawne out against him for his disobedience, and he promised to submit himselfe vnto the good pleasure of God. All this was knowne also to Balak that set him on worke, and payeth him his wages; yet see here how they proceed and goe forward in theyr wicked course, and cannot be stopped & hindered from it.
From hence we learne, that howsoeuer the vngodly be checked & reproued of God,Doctri [...] The wic [...] reproue [...] continu [...] sinne. yet they continue in theyr vngodlinesse: howsoeuer they bee crossed and contradicted, they hold on their course in sinne which they haue [Page 917] begunne. This appeareth in the example of Cain; albeit he were admonished and reprooued of God for his wrath and malice against his brother, [...], 6, 8. & [...] yet he runneth forward, and neuer ceaseth till he had killed him. This is seene likewise euidently in the example of the olde world, when the Lord saw that the wickednesse of man was great in the earth, and all the imaginations of the thoughts of his heart were onely euill continually, he stirred vp Noah a Preacher of righteousnes, and gaue them an hundred and twenty yeeres to repent; yet they sinned still, corrupting their wayes, and defiling the earth with their cruelty; they did eate and drinke, and gaue themselues vnto all excesse till the flood came, and swept them all away. Hereunto commeth the practise of Pharaoh, Exod. 6, 34. what could the Lord haue done vnto him that he did not? He sent Moses and Aaron to speake vnto him, he brought sundry plagues vpon him, hee corrected him by diuers and sharpe afflictions, yet he waxed obstinate, and hardned his heart more and more, to his owne destruction. This is that which the Apostle Paul teacheth, 2 Tim. 3, 1, 2, 3. This know, that in the last dayes shall come perillous times; for men shall be louers of their owne selues, couetous, boasters, proud, cursed speakers, disobedient to parents, vnthankefull, vnholy, &c. So that it appeareth to be an euident trueth, that the wicked are so obstinate and hardned in their euill, that by no meanes they can bee brought from it, Pro. 27, 22. And if thou shouldest bra [...] a foole in a mortar among wheate brayed with a pestle, yet will not his foolishnes depart from him.
Reason 1 The Reasons to strengthen and confirme this truth to our consciences, are to be considered. First, sin is as the Gangrene or Canker, i [...] fretteth and cateth further and further, the hand infecteth the arme, and the foot the leg, vnlesse the part that is infected bee cut off at the beginning, as the Apostle teacheth, 2 Tim. 2, 16, 17. Stay prophane and vaine bablings, for they shall increase vnto more vngodlines: & their word shall fret as a canker, of which sort are Hymeneus and Philetus. So the Apostle Iames resembleth and compareth sin to child-bearing for the fruitfulnesse of it, Iam. 1, 15, When lust hath conceiued it bringeth foorth sin, and sin when it is finished, [...] 7, 14. bringeth forth death. Likewise, it is a leauen which leaueneth the whole lumpe, and therefore no maruel if it proceed by little and little, from one degree to another.
Reason 2 Secondly, euill men are giuen ouer of God into a reprobate sence by his iudgement, so yt it is no maruell if they become vile and abhominable. This Paul declareth, Rom. 1, 26, 29, 30. This is likewise noted of the sonnes of E [...]i, who albeit they were reproued of their father that they caused the lords people to trespasse, Yet they continued in their sinne, and obeyed not his voice, because the Lord would stay them, 1 Sam. 2, 24, 25. And the Apostle writing to the Thessalonians, maketh mention of the vnbeleeuing Iewes, who killed the Lord, murthered the Prophets, persecuted the Apostles, withstood the truth, and forbad them to preach vnto the Gentiles, that they might be saued, To fulfill their sinnes alwayes, for the wrath [...]f God is come on them to the vtmost. Seeing therefore such as cast away the warnings of God, are thēselues cast off and giuen ouer of God to fill vppe the measure of their sinnes, and seeing sinne is of it selfe fruitfull, branching and budding as a Tree, fretting as a canker, sowring as a leauen, growing as a childe, multiplying as the fish in the waters: wee are not to maruell, if men once beginning to sinne cannot be staied and stopped from whatsoeuer they haue imagined to do.
Now, let vs apply this doctrine to our vses. Ʋse 1 First, seeing the vngodly proceed and perseuer in sinne, assuredly great shall bee their iudgement: and as they increase in sin, so shal they increase their punishment, and hoord it vp as a treasure against the day of wrath. This the Apostle setteth downe as an euident trueth. Despisest thou the riches of his bountifulnesse and patience, and long sufferance, not knowing that the bountifulnesse of God leadeth thee to repentance? But thou after thine hardnesse, and heart that cannot repent, heapest vp as a Treasure vnto thy selfe wrath, against the day of wrath, &c. This ought to bee a terror to all the vngodly, to consider that as their hearts are hardened, and their consciences seared, so the plagues and punishments of God attend vpon them, and alwayes grow according to the degrees of their sinnes. This the Lord threatneth in the Law, Leuit. 16, 21, 23, 24. If ye walke stubbornly against me, and will not obey me, I will then bring seuen times moe plagues vpon you, according to your sinnes: but if by these ye will not bee reformed by me, but walke stubbornly against mee, &c. Thus we see the equall proportion betweene our sins, and Gods punishments.
Secondly, see how dangerous it is once to make shipwracke of faith and a good conscience, and to wound our soules by falling into sinne. The further a disease runneth, and the longer it continueth, the more vncureable it is. The further a fire spreadeth, the more it consumeth. The more sin groweth to an head, the more the Spirit of God is quenched, & the worke of grace is diminished, the assurance of comfort is weakned and lessoned. Let vs therfore alwayes keep a diligent watch ouer our soules, let vs seeke to cut off all occasions of euill, and endeuour to stoppe the first beginnings. If a disease be taken in the beginning before it spread and seize vpon the vitall parts, it is easily cured. A fire when it is first kindled, is quickely quenched. The Spring of the yeare is the best and fittest season to purge out euill humours, and to apply medicines vnto the naturall body. When a shippe hath an hole that it beginneth to leake, it is soone stepped. So if we will labour and striue to purge out the olde leauen betimes, befor [...] [Page 918] it gather strength, we shall with more ease & lesse difficulty be able to withstand the force thereof: whereas the more sinne is practised, the more the heart is hardned, according to the saying of the Prophet, Ier. 13, 23. Can the Blackmoore change his skin? Or the Leopard his spots? Then may ye also do good which are accustomed to do euill. Therefore the Lord seeing that Cain had offended, and that his countenance was de [...]ected (which were the fore-runners of murther) stirred him vp to looke vnto these things. Gen. 4, 7. If thou do well, shalt thou not be accepted? And if thou doest not well, sinne lyeth at the doore. This is that vse which the Prophet pointeth out, Esay 5.11, 18. Wo vnto them that draw iniquity with cords of vanity, and sins as with cartropes. Woe vnto them that rise vp early to follow drunkennesse, and to them that continue vntill night, till the wine do enflame them. Where hee teacheth the wofull and miserable condition of all those that runne from euil to worse, as it were, adding drunkennesse vnto thirst, and warneth vs to take heed lest at any time there be in any of vs an euill heart and vnfaithfull, to depart from the liuing God.
Ʋse 3 Lastly, seeing the vngodly being reproued of God, and checked of their own conscience continue in their euill, we must know that on the other side it belongeth vnto the faithfull, according to the trueth of the word reuealed vnto them, to grow in grace more and more, and to make euery day some step to the king dome of heauen. So many as are truly grafted into Christ, as it were into a vine, must draw iuice from him continually, and bring foorth fruite plentifully, according as hee teacheth, Iohn 15.22. Euery branch that beareth not fruite in me, he taketh away, and euery one that beareth fruite, he purgeth it, that it may bring foorth more fruite. It is the commendation of the Church of Thyatira, Reuel. 2, 19. That their works were more at the last, then they were at the first. Let vs begin to beleeue in Christ, and to expresse the power of godlinesse, neither let vs be terrified and dismayed from a constant resolution, to forsake sinne, and embrace righteousnesse, with the hardnes and difficulty, with the lets and stumbling-blockes that lye in our way, with the troubles and tentations that abide for vs: all these are hard in the beginning. A setled course, and a continuall practise of faith and repentance, shall make the matter easie, and the way plaine before vs. An Apprentice that first beginneth to learn his trade and occupation, is much troubled at the strangenesse of it, he findeth in himselfe great vnfitnesse and vntowardnesse, he saith he shall neuer attaine vnto it, he shall neuer go through with it, and the reason is, because he hath not vsed it: but when once he is entred into that course, he taketh delight in it, and wondereth at his owne folly and simplicity. A Scholler that first beginneth to reade, to write, or to learne any liberall Art, is discoraged through the hardnesse of it, and if he might bee put to his choise, had rather giue ouer then hold out; but vse and custome makes it easie, and then he learneth with great pleasure & little paine: for that which a man doth often, he doth easily. So is it with all Nouices and yong Schollers in the schoole of Christ, when first they begin to be trees of righteousnesse, set in the garden of God, they meete with many hinderances and pull-backes, they wrastle with many tentations, and encounter with sundrie enemies: but when they haue once practised the duties of the first and second Table, and entred into the race of Religion, they runne swiftly, they obey God willingly, and follow their calling cheerefully. For now they practise all holy duties often, and therefore doe them easily and willingly, not grudgingly and vntowardly.
This Salomon teacheth, Prou. 14, 6. A scorner seeketh wisedome, and findeth it not; but knowledge is easie to him that will vnderstand. And hence it is that Christ our Sauiour exhorteth vs, Come vnto me all ye that are weary and heauy laden, for I will ease you: For my yoake is easy and my burthen light, Math. 11, 28. So the Apostle Iohn testifieth, This is the loue of God that yee keepe his Commandements, and his Commandements are not burthenous: for all yt is born of God ouer commeth this world and this is that victorie that hath ouercome this world, euen our Faith. 1 Iohn 5.3, 4. They haue their transgressions of the law pardoned, they haue Christs obedience in fulfilling the law imputed: repentance from dead workes is wrought and effected in them. All things saith Christ are possible to him that beleeueth, Matth. 17, 20: according to the saying of Paul, Phil. 4, 14 I am able to do all things through the help of Christ which strengthneth me. Let vs do his wil cheerfully, readily, willingly. For as God loueth a cheerefull giuer, so hee loueth a cheerful seruant. Let it be meat & drink vnto vs to do the will of our heauenly Father, and finish his worke appointed vnto vs.
CHAP. XXIII.
1 And Balaam saide to Balak: Build me heere seuen Altars, and prepare mee heere seuen Bullockes, and seuen Rams.
2 And Balak did as Balaam sayde, and Balak and Balaam offered vpon euery Altar, a Bullock and a Ramme.
3 Then Balaam saide vnto Balak: Stand by the burnt Offering, and I will go, if so be that the Lord will [Page 919] come and meete me: and whatsoeuer he sheweth me, I shall tell thee: So he went foorth alone.
4 And God met Balaam; and he said vnto him, I haue prepared seuen Altars, and haue offered vpon euery Altar a Bullocke and a Ram.
5 And the Lord put an answer in Balaams mouth, and saide; Goe againe to Balak, and say on this wise.
6 So when hee returned vnto him, Loe, hee stood by his burnt-offering, hee and all the Princes of Moab.
7 Then he vttered his Parable, and saide, Balak the King of Moab hath brought me from Aram, out of the Mountaines of the East, saying; Come curse Iacob for my sake, come and detest Israel.
8 How shall I curse, where God hath not cursed? Or how shall I detest, where the Lord hath not detested?
9 For from the top of the Rockes I did see him, and from the Hils I did behold him: Loe, the people shall dwell by themselues, and shall not be reckoned among the Nations.
10 Who can tell the dust of Iacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his.
11 Then Balak saide vnto Balaam, What hast thou done vnto me? I tooke thee to curse mine enemies, and behold, thou hast blessed them altogether.
12 And he answered and said, Must not I take heed to speake that which the Lord hath put in my mouth?
IN the former Chapter wee haue heard the busie preparing and prouiding of an enchanter and sooth-sayer, to weaken and bewitchthe people. Now in this Chapter and the Chapter following, we see his diuinations deliuered, and his sorceries explained vnto vs. For Balaam being gotten and hyred with the wages of vnrighteousnesse, he laboureth and sweateth by all meanes to waste and weaken the hoast of Israel, but effecteth nothing against them, verifying the saying of the wiseman, Prou. 21, 30. There is no counsell nor wisedome against God, who scattereth the purposes and pollicies of the wicked.
[...] diuision [...] chapt.In this Chapter obserue two principall points (to wit) two diuellish attempts to destroy the Israelites with Magicall enchantments. Touching the first endeuour and practise, we are to consider, both the facts & actions, and then the yssue and euents thereof. The first action is, that Balaam (as the masterworkman in this businesse) commandeth preparations to be made for his diuinations, hee must haue seuen Altars builded, seuen sacrifices prepared, seuen Bullocks, and seuen Rams offered; seeking to please and appease GOD thereby, and to draw him to fauour the Moabites, & to forsake the Israelites, for he knew he could do nothing for the one, and against the other, vntill he had procured the God of the Israelites to depart from them.
But heere it is to be obserued, that he dealeth wholly by odde numbers, [...]ede nū. [...] of the [...] of se [...] willing all to be done by seuens. The number of seuen was alwayes accounted an holy and sacred number, and religiously obserued, euen from the Creation, whereof the Gentiles marked sundry examples in Nature, and in the worship of God. Besides, a certaine diuine force was imagined to be in the odde number, and therefore the Sorcerers and Enchanters did for the most part deale with these vneuen numbers. This we see in the Poet Ʋirgil, Eclog. 8.
The like appeareth in another Poet,Ouid. Meta. li. 7 & 14 Ter se conuertit. Ter sumptis, &c. describing the practises of certaine witches, as Medea, Circe, and others. Hee bringeth one in, speaking thus:
And afterward,
The Altars being made as Balaam commanded, the King and this Sooth-sayer offer thervpon to God. For Nature taught, that there is no accesse to God, without a sacrifice: as God from the beginning of the fall of man, trained vp his people in the rudiments of the Law, & enioyned them this carnall seruice, and these carnall ceremonies which now are ceased, in asmuch as we haue the consummation and perfection of all in the all-sufficient sacrifice of Christ once offered vpon the Crosse, who sitteth for euer at the right hand of God, and with that one offering, he hath consecrated for euer them that are sanctified, Hob. 10, 12, 14 Now they offer these kind of Beasts rather then any other, because they had heard that the God of Israel commanded them to offer Bullocks and Rams vnto him, so that they would giue him his owne desire, and please him with the seruice he seemed to bee [Page 920] delighted in. But God regardeth not sacrifices that are offered with a corrupt heart. Psalm. 50, 9. Againe, they offer seuen Bullocks and seuen Rams vpon the seuen Altars, because as this number was thought to be holy, so it was supposed to bee of secret vertue, seeing God sanctified & separated from the beginning, the seuenth day, and nature hath left examples of sundry seuens in the heauens, as the Pleiades, the Planets, and many other. Lastly, he commandeth the King to stand by the sacrifices and burnt-offerings very deuoutly, and whiles they were burning, he withdraweth himselfe, & seeketh a secret place to worke his feats, as the witch of Endor did, 1 Sam. 28, 13, and as Sorcerers do; to the end that by this separation of himselfe he might raise a superstitious opinion in Balak of his doings, and the better being solitary, to put in vse his ceremonies. The euents ensuing after these actions before handled, are double: First, in God, and afterward in Balaam. God appeared to this prophane man, as he hath done to diuers of his enemies, for his childrens sake, not for their own sakes, as also Elisha saide to Iehoram, As the Lord liueth, in whose sight I stand, if I had not regarded the presence of Iehoshaphat, I would not haue looked toward thee, nor seene thee this day. 2 Ki. 3, 14. Now as all hypocrites please themselues in theyr outward ceremonies, so Balaam telleth God what Sacrifices he had offered vnto him, that he had spared no cost nor charges. And as he thought he had done well, so he looked to haue beene respected; he telleth of his good deeds, he boasteth of his works, he numbreth vp his burnt offerings, he hopeth by these allurements, that God would change his mind. He thought him to bee as one of the gods of the Gentiles, which were diuels, & not Gods, and they that sought vnto them, sought vnto diuels, not to God. But whereas he gloryeth in the works of his owne hands, and putteth confidence in his worship performed to God, he receiueth no answer heereof, only the Lord willeth him to returne backe to the King his master, that set him on worke, and speak vnto him what should be put in his mouth.
Touching Balaam, he goeth, hee obeyeth, he vttereth a Prophesie before the King and his Nobles,The first prophesie of Balaam. speaking after the manner of the true Prophets, not moued by the spirit of the diuell, but inspired by the Spirit of God, and declaring truly what he had receiued of God. The Prophesie and Parable of Balaam is first vttered, then the effect of it is set downe and declared. The Prophesie hath three points to be considered: First, the entrance: Secondly, the substance and matter it selfe: Thirdly, the conclusion. Touching the entrance into the Prophesie, it is taken from the present worke now in action, and detecteth the folly and dotage of Balak, who had sent from far to fetch a Sorcerer, and doubted not of the force of his diuinations, seeing he was cunning in the East manners. Thus were Idolaters giuen ouer, by the iust iudgement of God, to beleeue lyes. The substance of this Propheticall speech followeth, first propounded, and afterward proued and confirmed. For he sheweth, that Israel is blessed of God, and therefore not to bee cursed. Israel is protected of God, as with a shield, and therefore it lyeth not in his power, or in the power of any man to make them a cursed people, to be had in execration and detestation. This sentence is vttered by way of an interrogation and asking a question, for the greater force, and giuing power vnto it, for the better assurance of the truth of it, and to put it out of doubt, How shall I curse, where God hath not cursed? Or how shall I detest, where God hath not detested? Now hee proueth that they could not be cursed of God, nor hurt by the enchantments of the diuell, nor annoyed by the deuices of men; first, by his owne testimony in the present seeing of them, and the comely order obserued among them, From the top of the Rockes I did see them: as if hee should say, The very sight of this people, and of their gouernment, daunteth my heart, and dasheth my purpose, so that I am called backe from conceiuing a thought of cursing them, both by the authority of God, and by the presence of thē which I behold. Secondly, by the purenesse and holinesse of the people, they walked with God, they dwelled in his presence, they obserued his Lawes, they submitted themselues to his ordering and gouernment, they embraced his religion, they separated themselues from the Gentiles, they abstained from theyr superstitions, they would haue no fellowship with them, they differed from them in theyr Lawes, in theyr Religion, in their life, in theyr sacrifices, in theyr sacraments, and other ceremonies.
The conclusion and shutting vp of this Prophesie is double, and contayneth two points: First, in respect of Israel: Secondly, in respect of Balaam himselfe. Touching Israel, hee pronounceth the blessing of God towards them, that they should encrease as the dust of the earth, and as the sand on the sea-shore, which is innumerable, according to the promise made to Abraham, Gen. 12. Heb. 11, 12. And to moue the heart of Balak and of all the Moabites the more, he vttereth it by way of asking the question, and doubling it, he encreaseth Gods mercy toward them, and saith, hee could not number the fourth part of Israel. Touching himselfe, he testifieth, that the blessednesse of this people was great in regard of the life to come, and therefore wisheth that in death he might bee like them, that after death, he might be partaker of the same happinesse with them. But wishers and woulders were neuer good Christians. For this is a peeuish & peruerse kinde of wishing, not to performe that which belongeth to the blessednes of eternall life, and yet to wish and desire it to come vpon him.
The effect of this vnlooked for Prophesie, [Page 921] is set downe by a question and an answer. The Question of the King expostulateth the matter with him, why he blessed the Israelites, as one forgetting himselfe, and vnmindfull of his businesse, wheras he was hyred to curse them, being his enemies. The answer of Balaam casteth the fault vpon God, and excuseth himselfe. For ye same God that opened his mouth, constrained him to vtter this blessing against his will. As if he should say, I haue vsed all my skill, and practised my arte to the vttermost, but no sorcery wil preuaile against them: why then dost thou checke and controlle me, for that which I can by no meanes remedy & redresse? [...]stion. But the question may be asked, whether his charmes and coniurations could haue hurt the Church, if they had beene pronounced against them? [...]. I answer, the curses of the wicked cannot hurt or hinder the godly, as Balaam in euery Prophesie acknowledgeth. And Salomon teacheth, That the curse which is causelesse, shall not come. Prou. 26, 2. Wherefore then did not God suffer him to run his race, & to follow his owne imagination? Why did God appeare vnto him, and not suffer his curses to be denounced? Surely, because hereby the Name of God is more glorified, the Sorcerer confounded, and all the expectation of the enemies dashed, in that the curses are not pronounced, and their desires and endeuours disanulled.
[Verse 1. Build me heere seuen Altars, and prepare me seuen Bullocks, and seuen Rams.] They begin theyr worke with great pompe & shew of zeale and religion, as the manner of the heathen was, [...]g 3. [...] pr [...]ci [...] when they went about any enterprize. He buildeth not one Altar alone, but seuen: he contenteth not himselfe with one Bullocke, and one Ram, but prepareth seuen: so that on euery Altar hee offereth two burnt offerings to appease the Lord toward them. He nameth the Name of the Lord, and goeth apart from the society of men, as it were to haue conference with the liuing God, whereas his drift and purpose was nothing but to practise his sorcery. Thus we see the Gentiles obserued the manner of sacrificing, receiued by tradition from their Fathers, yet not purely and vncorruptly, both because they had not respect to the Messiah promised; and supposed the outward work of sacrificing to be so precious and meritorious, that for it theyr sinnes should be forgiuen; and because they mingled and corrupted the worship of God, with their owne inuentions. [...] For the sacrifices instituted of God, are defiled and depraued, partly by the opinion of merit, partly by the addition of new-fangled worship. [...] or [...] zeale Hereby we learne, That all religion pretendeth order and zeale, although it be remoued from truth. Howsoeuer all false religion proceed from the spirit of disorder and confusion, that is, the diuell: yet it maketh some shew of holinesse, & putteth on a shadow of the true religion. This appeareth in the high places that Solomon built for his outlandish women, Where they burnt Incense, and offered oblations to strange gods. 1 Kin. 11.7, 8, and 18, 26, 28. It is noted touching the Priests of Baal, yt they prepared a Bullock, and called vpon the name of Baal, from morning to noone, They cried aloud, and cut themselues, as their manner was, with kniues and Launces, vntill the blood gushed out vpon them. Loc, what zeale and forwardnesse here was. The like appeareth in Zedekiah, one of the former generation; he made hornes of yron in resemblance & imitation of the true Prophets, who taught by such signes, and said, With these shalt thou push the Aramites, vntill thou hast consumed them. 2 Kings 22, 11. The same is offered vnto vs in the Prophesies of Ieremy, chap. 32, 34, 35, where describing the zeale of Idolaters, hee saith, They set their abhominations in the house of God to defile it, they built the high places of Baal, and caused their sonnes and daughters to passe through the fire to Molech. So when Hananiah brake the yoke of Ieremy, he said, Thus saith the Lord, Euen so will I breake the yoke of Nebuchadnezzer King of Babel, from the necke of all Nations, within the space of two yeares, Ier. 28, 10, 11.
The Reasons are to be considered: First, Reason 1 because Satan can turne and transforme himselfe into a resemblance of the glorious Angels that dwell in the heauenly light; albeit he dwell in vtter darknesse, yet he neuer appeareth in his owne likenesse, he shadoweth his lyes with the Name of God, and couereth his tentations with the vizard of holinesse. This Reason the Apostle vseth, 2 Cor. 11, 13, 14, 15. If then Satan hide his hornes, and dissemble the hollownes of his dealings, so that his baytes and snares are not perceiued, and the poyson of them is not seene, no maruaile if his instruments that are led by his spirit, follow theyr master in theyr hypocrisie. For as the spirit is that leadeth them, so are they that are led.
Secondly, it satisfieth ignorant and foolish men, from further searching and enquiring into Reason 2 the hidden mysteries of corrupt religion. If it should bee propounded in the name of the diuell, and the rottennes thereof appeare in his likenes, euery one would defie it, and spit at it, and Satan well knoweth, he should gaine nothing to his kingdome. But when he taketh vp the Name of God, pretendeth the zeale of God, and sometimes alledgeth the Scriptures of God, he carrieth many blindfold to perdition, and leadeth away captiue simple soules laden with sinnes, and led with diuers lustes, for they neuer make further enquiry, nor diue to the depth of Satans wylinesse. This appeareth in the Idolatry of the ten Tribes, erected by Ieroboam, who saide to the people, It is too much for you to goe vp to Ierusalem: [...]hold (O Israel) thy gods, which brought thee out of the Land of Egipt: and this thing turned to sin, for the people went (because of the one) euen to Dan. 1 [Page 922] Kings 12, 28, 30. Iudg. 17, 13. The ignorant multitude ran headlong after this counterfeit worship, coloured with shew of reason, and followed those Idols, that they might go wi [...]h ease to the diuell.
Ʋse 1 Let vs make vse of this doctrine, and see what may be learned from hence, for our edification. First, acknowledge from hence, that [...]ll zeale and appearance of zeale is not good. Balak and Balaam hee [...]e pretend the worship of God, and who would th [...]nke they intented my mischiefe? Yet they were in the gall of bitternesse, and in the bond of iniquity. Therfore the Apostle saith of the Iewes, I beare thē record, Rom. 10, 2, 3 that they haue the zeale of God, but not according to knowledge, for they being ignorant of the righteousnesse of God, and going about to stablish their owne righteousnesse haue not submitted themselues to the righteousnesse of God. So the Church of Rome besotted with superstition, and hauing drunke deepely of the cup of abhominations makes an outward shew of great zeale, by their multitude of ceremonies, partly borrowed from the Iewes, and partly patched from the Gentiles; by their Pilgrimages to Sai [...]ts, by the counterfeit strictnes of their disordered orders, by their solemne vowes of pouerty, chastity, and obedience, by the pretended streightnesse of their whipping Iesuites, and Ieluited disciples, imitat [...]ng heerein the Priests of Baal, and resembling the heretiques,Aug. de haeresib. which of whipping themselues, are called Flagellantes. But notwithstanding all these shewes of holinesse, they are farre fr [...]m true zeale, hauing a voluntary religion, like vnto thosewhom the Apostle Paul reproueth, Col. 2, 21, [...]2.23. In which place the Apostle doth liuely describe what the Romane Religion is, and portrayeth it out as a Table before our eyes: It hath goodly shewes, which indeed seeme to haue some exquisite and excellent thing in them, but the inward and spirituall worship is neglected among them, the Name of God is dishonoured, the Sabbath is prophaned, the Scriptures are abused, the doctrine of faith and repentance is buried, & many open sinnes are maintained amo [...]g thē. If that bee the true rel [...]gion which giueth all glory to God, the Popish religion cannot bee so, wh [...]ch giueth all glory to themselues, and robbeth God of the honour due to his Name, by their doctrine of merits, & by their works of supererogation, which indeed is more then supererogation. If it be the true religion that magnifyeth the Scriptures, resteth in the perfection of them, submitteth all persons & causes vnto them, and acknowledgeth them the sole and supreme Iudge of all Questions and Controuersies of religion, then that must bee a false religio, which patcheth other writings and traditions vnto them, which in matters of [...]octrine flyeth from them, which preferreth the authority of the Church before them, and [...]enveth to be wholly ordered by them. If that [...]e the true religion, which aduanceth the sufferings of Christ, and resteth in his perfect Oblation once performed vpon the Crosse,Heb. 10, 1 [...] which acknowledgeth Christ to be the onely Sauiour and Redeemer of his people, and [...]eacheth to relye vpon him alone for our iustification: then that must bee confessed to bee a counterfet religion, which setteth vppe a mocke Christ, and honoureth instead of him, the cursed Idoll of the Masse, whereby the remembrance of his death is shamefully e [...]uded, and the people of God are miserably deluded. Learne therefore, that all zeale is not true zeale; and to hate all euill, albeit it haue the appearance of good, and come masked vnder the vizard and habite of holinesse. For counterfeit piety, is double impiety.
Secondly, let vs not bee carried away and Ʋse 2 seduced with euery vaine blast of false Doctrine, but stand constant, setled, and vnmoueable, as they that are builded, not on the weak sand, but vpon the firme Rocke that cannot b [...] remoued. This the Apostle teacheth, Heb. 1, 9. Bee not carried about wi [...]h diuers and strange doctrines, for it is a good thing that the heart bee stablished with grace, and not with meates, which haue not profited them that haue beene occupied in them. This vse is vrged by the Apostle Paul, 2. Tim. 3, 5. This know, that in the last daies shall come perillous seasons for men shall bee louers of their owne selues, &c, hauing a shew of godlin [...]sse, but haue denied the power therof; turne [...]way therfore from such. We see how easily the grea [...]est part are carried away with shadowes without substance, and shewes without inward tru [...]h. They haue itching eares after new Te [...]chers, and forsake the ancient Teachers, that haue fed them with the milke of the word, & gained them to the fai [...]h of Christ. Wherefore it standeth vs vpon, to take hee [...] wee be not seduced and deceiued with [...]a [...]e P [...]ophets, and to make a tryall of their doctrine, by the truth of the Scriptures, according to the counsell of Christ our Sauiour, Math. chapter 7, verses 15. 16.
Lastly, it is our dutie [...] to learne to discerne Ʋse. 3 the spirits, and to be able to iudge of the Doctrine, whether it be of God, or not. Christ commandeth his Disciples to beware & take heed of the leauen of the Pharisies and Saduces,Math 1 and 2, [...] that is of their doctrine: but in another place he chargeth them to heare the Pharisies & obey their doctrine, sit [...]ing in Moses chaire, because they were appointed for the time to be the Teachers of the Church. Now then, if they must heare and do what they say, and yet auoide their mixtures & corruptions of sound d [...]ctrine, it is required necessarily of the people, to discerne betweene the Law of GOD and the leauen of the Pharisies, being charged to cleaue to the truth, and to forsake error. This is that vse which th [...] Apostle Iohn vrgeth, 1 Iohn, chap. 4. verse 1. De [...]rely beloued, beleeue not euery spirit, but try th [...] spirits, whether they bee of GOD: For many false Prophets are gone out into this world. And in the second [Page 923] Epistle, chap. 7, 8. hee speaketh to the same purpose, Many deceiuers are entred into this world, which confesse not that Iesus Christ is come in the flesh: looke to your selues, that wee lose not the things which we haue done, but that we may receiue a full reward. Hereunto likewise cometh the exhortation of Eliah to all the people that were seduced by false Prophets, 1 Kings 18, 21. How long halt yee betweene two opinions? If the Lord be God, follow him: but if Baal bee hee, then go after him. And the Apostle Paul chargeth the Thessalonians to try all things, and to hold fast that which is good. 1 Thess. 5, 21. This condemneth the Church of Rome of sacriledge, that take from the people the key of knowledge, and nuzzle them in ignorance, as the mother of deuotion, accounting it sufficient, that they beleeue as the Church beleeueth, and credite in all things theyr Pastours and Teachers, and forbid them all tryall of the doctrine deliuered vnto them. But the Scriptures require of them the spirit of discerning, [...] 12, 2. [...]il 1, 10. [...]ph. 5.15, 17. and all iudgement, that they may allow those things that are best, and that they may bee without offence, vntill the day of Christ; to take heed that they walke circumspectly and wisely, that they may vnderstand what the will of the Lord is, and beware that they be not seduced. And it is no excuse to the people beeing misled and misguided, to say, Thus haue I bene taught and instructed: For when the blinde leade the blinde, they both fall into the pit of destruction, Mat. 15, 14. So that if they embrace not faith vnto saluation, but withdraw themselues vnto perdition, they that follow false Teachers, are sure to perish as well as they that leade them the way, or rather out of the way: and if the Watchman see the sword drawne, [...] 33, 8. and iudgement comming, and blow not the Trumpet: albeit the blood of the people shall bee required at his hands, yet they shall also be taken away in their sins.
[Verse 5. The Lord put an answer in Balaams mouth.] Heere is set downe the Author of his Prophesies. He sought a cursing, but God put in his mouth a blessing, so that the spirit of Prophesie is sometimes giuen to wicked men, as appeareth in Saul, & sundry others. Wherefore it is said. God put his word in his mouth, not in his heart. He hath God plentifully in his mouth. but his heart was farre from him, so that he speaketh not farre otherwise then his Asse spake before, because God compelled him against his will, to vtter that which he put in his mouth. [...]rine. [...] are [...] [...]e [...] to [...]ui [...] o [...]e [...] Heereby we learne, that Gods truth is oftentimes enforced and drawne out of those that know it not, nor beleeue it. Prophane men of an euill spirit, are constrained & compelled to giue testimony and witnesse to the truth of God, the Lord as it were wringeth and wresteth it out of the mouths of those that be ignorant of him; as we see how Balaam in this and the chapter following, vttereth excellent and heauenly things (albeit against his will) of God, of the enemies of God, of the Church prospering and flourishing thorough his fauour: yet he was lewd in life, and prophane in heart, louing neyther God, nor his truth. This we see in the Sorcerers in Egypt, when they saw and felt the plague of Lice, but could not with their enchantments bring foorth the like, they confessed, This is the finger of God, Exod. 8, 19. This appeareth farther in the history of Gideon, when one of his enemies had told a dreame to his neighbour which hee had dreamed, his fellow answered and saide, This is nothing else saue the sword of Gideon the sonne of Ioash, a man of Israel, for into his hand hath God deliuered Midian and all the Hoast. Iudg. 7, 14. This likewise we see in the Centurion and souldiers that were with him watching Iesus, Math. 27, 54, when they saw the renting of the veyle, the trembling of the earth, the opening of the graues, the cleauing of the stones, and arising of the dead bodies, they feared greatly, saying; Truely this was the Sonne of God. Hereunto cometh the confession of Caiaphas, an enemy to Christ, and to the doctrine of saluation which he persecuted; for hee vttered a Prophesie of the death and passion of Christ, Ioh. 11, 49, 50, 51, 52. It was an extraordinary motion of God, that guided his tongue to Prophesie of Christ. So he spake afterward in thē that cryed out at his arraignement, Mat. 27, 25. His blood be vpon vs and vpon our children: which was plentifully performed in its time and season. The like we may obserue in Pilate, when he was admonished by the Iewes to amend this title of Christ set on his Crosse, Iesus of Nazareth, the King of the Iewes; Pilate answered, What I haue written, I haue written: Iohn 19, 22. wherein at vnawares hee is made after a sort, a Preacher of the kingdome of Christ, who gouerned his tongue, as heere hee did the tongue of Balaam.
The Reasons remaine to bee considered. Reason 1 First, to leaue the wicked without excuse, when they heare the truth. For God neuer leaueth himselfe without witnesses, no not among the Infidels, as the Apostle declareth, Acts 14, 16, 17. Now if the powring downe showers of raine, sending the fruitfulnes of the earth, feeding all creatures with bodily food, be the Lords witnesses and testimonies of his power, how much more is the word of God, which is the sauour of life vnto life, to all that beleeue? Forseeing God opened the mouth of Caiaphas (as we shewed before) to vtter a Prophesie concerning Christ, the obstinate incredulity of the Iewes was conuinced, when both the cause and vertue of his death was vttered by their owne high-Priest, albeit hee spake it in another meaning.
Secondly, he speaketh often in wicked men, to encrease their iudgement, and bring vpon Reason 2 them the greater damnation. If God had not reuealed his truth vnto them, their punishment should bee the lesse. This wee see set [Page 924] downe, Luk. 12, 47, 48. This appeareth by the words of Christ to his Disciples, Math. 7, 23. Luke 13, 25, 26. Many will say to mee in that day, Lord, Lord, haue we not by thy Name prophesied? And by thy Name cast out diuels? And by thy Name done many great works? And then will I professe to them, I neuer knew you, depart from me, yee that worke iniquity. Thus Christ vpbraideth the Cities, wherein most of his great works were done, because they repented not, and telleth them it shall be easier for Tyre and Sidon, for Sodome and Gomorrha at the day of iudgement, then for them. Math. 11, 22.
Thirdly, to strengthen & confirme his childrē Reason 3 in the truth reuealed vnto them. Great is theyr wauering and weaknesse: when God maketh knowne his word vnto them, & sealeth it vnto them by his signes and sacraments, they are full of doubting, and theyr faith is mingled with infidelity, as wee see in the example of Gideon, Iudg 7, 14. God appeared vnto him at the thressing-floore, commanded him to goe in his might to saue Israel, promised him the victory, and strengthened him by the signes that he asked, yet he remained fearefull & fainthearted, after these so many meanes vsed to giue him courage & confirmation, Iudg. 7, 10. Hence it is, that God raised vp one in the hoast of his enemies, and guided his tongue to be a Preacher and publisher of his truth, telling this dreame of his to his fellow, that loe, a Cake of Barley-bread tumbled from aboue into the boast of Midian, and came vnto a Tent and smote it that it fell, and ouerturned it, that the Tent fell downe: which is expounded and interpreted to be the sword of Gideon. Wherby we see, that God opened the mouth, and directed the tongue of this Idolater, for the strengthening of Gideon, and the furthering of him in his work.
Now let vs make vse of this Doctrine First, Vse 1 behold heerein the greatnesse of his power & Name, causing his enemies to professe and acknowledge it. We see how they resist & rebell against God. We see how they abide not to submit their necks to his obedience, but cast away the cordes of discipline from them: yet he ouer-ruleth them, ordereth their tongues, and disposeth the words of their mouth to his owne glory. This is it which the Prophet declareth, Psal. 8, 1, 2. This also appeareth in the example of Saul, and of the messengers that he sent to take Dauid, For the Spirit of God fell vpon them, and they prophesied, therefore it was a Prouerb, Is Saul also among the Prophets? 1 Sā. 10, 11 and 19 24. This verifieth the saying of the wise man, Prou. 16, 1. The preparations of the heart are in man, but the answer of the tongue is from the Lord: that is howsoeuer a man many times m [...]streth an whole Army of thoghts in his minde, as it were in battell array, and concludeth with himselfe, both what, & how to speake: yet man is ruled by a superior power & shal speake as God guideth his mouth, not as himselfe purposeth and determineth. Seeing therefore God frameth vnfit instruments to his owne purpose, and maketh them serue for the aduancement of his owne glory, we must conclude againe with the Prophet, O Lord, our Lord, how excellent is thy Name in all the world!
Secondly, it is not hard with God to retaine Vse 2 and reserue a people to himselfe in all ages, albeit there be neuer so many enemies, & albeit the Church bee not alwayes visible to the eye, and kept in outward beauty. He is not tyed to any Nation, people, or place. Let vs neuer feare the decay or destruction of the Church: he that did gaine it to himselfe, will maintaine it against all the practises and pollices of euill men, so that the gates of hell shall not preuaile against it. This is it which Christ teacheth, Mat. 3, 8, 9. He can draw the strong and flinty hearts of the aduersaries to bee his Church, albeit all the Iewes were scattered & destroyed. God is not bound to continue his Church among thē, and the priuiledges which in mercy he vouchsafed vnto them: if hee remoue his standard, and take away his Candlesticke, and breake off the succession they boasted of, he can call a people vnto himselfe whensoeuer he pleaseth. As then we are not to feare the falling away of the Church, so wee are not to presume of our selues, because wee haue present testimonies of Gods fauour, and visible markes of the Church amongst vs, but labour to finde out our owne sinnes, and turne vnto the Lord, assuring our selues, that euery Tree which bringeth not foorth good fruite, is hewen downe and cast into the fire.
Lastly, seeing prophane persons bee enforced Ʋse to speake the truth of God, let vs know that it is our part, who are enlightned with more knowledge and endued with better graces, in a more willing and cheerefull sort then they do, to testifie the praises of God for conscience sake, with care and comfort, not grudgingly, nor vnwillingly, nor enforced vnto it. This the Prophet Malachi setteth downe, ch. 1, 11. Where hee sheweth, that the Gentiles knew the excellency of his Name, and were not ignorant of his greatnesse, and therefore if we be the true children of God, our righteousnesse and obedience must exceed the righteousnesse and obedience of others. For what a shame is it, that strangers from the couenant should acknowledge him, and those of his family, and as it were his houshold seruants, come behind them? Let vs be like the Angels that be in heauen, Mat. 6, 10, who obey him readily, willingly, cheerefully, perfectly. If we obey him grudgingly, and by constraint, the reprobates, yea the diuels do him as good seruice, as we do. They performe his secret will against their will. Let vs accomplish his will reuealed in his word, with the full desire of our hearts, otherwise we shall neuer finde true comfort to our selues in that we do. If wee would haue God to accept & reward our seruice performed vnto him, we must not doe it [Page 925] by constraint, as Balaam did, nor to halfes as Saul did, 1 Sam. 15, 21, 22, 23: nor to merit, as the Pharisies did; but in conscience of our duty, as children to their fathers, that we may receiue the inheritance of sonnes.
[Verse 9 Loe, the people dwell by themselues, and shall not bee reckoned among the Nations] Now we come to the Prophesie it selfe, wherin he confesseth the blessed estate of ye church, so that nothing can make them miserable, or separate them from the fauour of God. This wee shall haue fitter occasion to shew afterward. Heere let vs consider the reason whereon he groundeth the happines of the Church. In the description of the Church, he saith, they are a people cleauing to God alone, beleeuing in him, and seuered from other Nations in religion and lawes. [...]ctrine. [...] Church [...]elected [...] any frō [...]e rest of [...]he [...]. From hence we learne, That the Church of God is an holy people, called and gathered by the word, to heare and obey God, separated from the prophane of the world in life and conuersation. This we see euidently, when the posterity of Caine began to multiply and replenish the earth by many generations, who were the malignant Church; the true Church (encreasing later) began to diuide themselues from thē, to restore the purity of Gods worship, and to meet apart by themselues for the publike seruice of God, which the Scripture meaneth, when it saith, [...] 4, 25. Then men began to call vpon the Name of the Lord. The like we see afterward in Abraham, whom the Lord called beyond the flood from seruing other Gods, [...] 11, 1, 2. [...] 1 [...], 2, 3. [...] 23, 7, 8. to serue him purely apart from the superstitions of his forefathers This was figured in the vow of the Nazarites, the intention whereof is expressed in the description of the ceremony of it, To be separated to the Lord. Numb. 6, 2. Thus Moses describeth the common condition of al that people, to be separated to the Lord, as God himselfe giueth them to vnderstand, I am the Lord your God, which haue separated you from other people, &c. Leuit. 20, 24, 26. This is it which Christ our Sauiour saith to his Disciples, That they are not of the world, but he hath chosen them out of the world, Iohn 15, 19. Hereunto cometh the exhortation of Peter, preaching repentance & amendment of life, to those that had crucified the Lord of glory, With many other words he besought and exhorted thē, saying; Saue your selues from this froward generation Acts 2, ver. 40, 41. Hereunto cometh the practise of the Apostle Saint Paul, Acts 19, 9, when the aduersaries were conuinced, and their hearts hardened, they disobeying, and speaking euill of the way of God, before the multitude, he departed from them, and separated the Disciples, and disputed dayly in the Schoole of one Tyrannus.
Reason 1 The Reasons hereof are these. First, there is an opposition betweene God & the world. The Gouernour thereof is Satan, who is the Prince of this world, [...], and [...] and hath set vp his throne in it: it persecuted Christ and slew him. Neyther do the children of God finde any better entertainment then Christ did, as it hateth him, so it hateth them, Iohn 14, 17, 30. Againe, The amity of this world is enmity with God: the wisedome of this world is foolishnesse with God, 2 Cor. 4, 4. Iam. 4, 4. And Christ testifieth, That the works thereof are euill, Iohn 7, 7. Seeing then it is euill in respect of ye gouernor, which is Satan, euil in respect of Christ, whom it hated and persecuted; euill in respect of the Spirit of truth, whō it neyther seeth, nor knoweth, nor receiueth; in respect of the Children of God, whom it abhorreth; euill in respect of the friendship thereof, which is enmity; euill in respect of the wisedome thereof, which is folly: and lastly, euill in respect of the works thereof, which are impiety; howsoeuer the beauty of it be glorious, and the shew gorgeous and glistering; yet the Church is to come out of it, & is clean contrary vnto it. For if the friendship of the world be the enmity of God, then the friends of the world are the enemies of God. And as there is an agreement betweene the diuell and the world, so is there an vnion between God, and his Church. And as God and the world are opposed, so are the Church and the world contrary one to another: so that whilst wee are parts of this world, wee cannot be members of his Church, and when we are called out of the world, we are gathered into the bosome of the Church.
Secondly, God hath chosen the Church to Reason 2 himselfe, before the foundation of the world, to be adopted thorough Iesus Christ, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith he hath made vs freely accepted in his beloued, as the Apostle teacheth, writing to the Ephesians, chap. 1, 5, 6. 1 Pet. 1, 2. Thus the Church is builded vpon the vnmoueable rocke that cannot bee shaken. The foundation of God remaineth sure, & hath this seale, The Lord knoweth who are his. 2 Tim. 2, 19.
Now let vs see what vses wee may rightly Vse 1 conclude out of this doctrine thus confirmed. First, we learne from hence, that the opinion of those is condemned, that bring in vniuersall grace, vniuersall election of euery one, vniuersall redemption of euery one, and vniuersall vocatiō of euery one, to the sauing knowledge of the Gospel. For whereas the Church is as it wore the Parke of God, impaled in from other waste Land, or rather the Paradise of God, wherein the wilde beasts of the Forrest may not enter; this Doctrine pulleth vp the Pale, and taketh away the enclosure, laying it in common, and ioyning it to the rest of the wildernesse. The people of God are the little flocke in respect of the world. Luke 12, 32. We see frō the beginning of the world, there was a difference and distinction betweene the sonnes of God, and the sonnes of men, Genesis, chapter 6, verse 1, betweene the Iewes and the Gentiles, betweene the circumcised, and the vncircumcised, betweene the people [Page 924] [...] [Page 925] [...] [Page 926] of God, and those that were no people of his, being out of the couenant. To some God giueth faith, to other he giueth not faith, For all haue not faith, 1 Thess. 3, 1. Therefore our Sauiour Christ saith, Many are called, but few are chosen, Math. 20, 16, and hee chargeth his Disciples, when he sent them out to Preach, not to goe into the way of the Gentiles, neither to enter into the City of the Samaritanes, Math. 10, 5. and he sheweth, that it is not giuen to euery one to know the mysteries of the kingdome of God, Mat. 13, 11. So the Apostles in spreading abroad the glad tydings of saluation, and working the conuersion of the Nations, to whom they were sent to preach the Gospel, are commanded to remaine certaine yeares in some Cities, because the Lord had much people in those places: and when they were entring into other Cities, the Spirit suffered them not to publish among them the way of saluation.Acts 16, 7. Act. 18, 10.
Vse 2 Secondly, we must looke for a full and perfect separation of the Elect from the Reprobate, of the sheepe from the goats, of the vessels of mercy, from the vessels of wrath, when the Lord Iesus shall breake the heauens, and come to iudge the quicke and the dead. Indeed here is some separation made by the fan of his word, by the power of the keyes, & by the fire or furnace of affliction, yet still the chaffe is mingled with the wheate, the Tares with the Corne, bad fish with the good, the hypocrites with the faithfull and true beleeuers. But when Christ shall come with thousands of his Angels and the heauens be dissolued. The bookes shall be opened, and things hidden in darknesse, shall be disclosed, Reuel. 20, 12. Here a beginning is made, but then shall be an absolute perfection and consummation of this separation. This is opened vnto vs by the Euangelist, Mat. 25, 31, 32, 33. Seeing this separation shall come, what manner of men ought we to be in all holinesse of life and conuersation? Let vs search and try our owne wayes, and turne vnto the Lord with all our hearts, that when Christ shal appeare at the great day of the haruest and solemne season of separation, we may be found good Corne, and not be blowne away by the voyce of his mouth, whē he shall blow the chaffe into vnquenchable fire, where shall be weeping and gnashing of teeth. But if we be not heere separated from the sinnes and corruptions of the wicked, whē God separateth the soule and body, we shall be separated from the comfortable presence of God, we shall remaine with the diuell and his angels for euer, neuer to be separated and sundred from them.
Vse 3 Thirdly, this giueth good assurance and comfort vnto them, that God will heare their prayers, and respect them in their miseries. For seeing they are his chiefe treasure, Exod. 19, 5, 6, (albeit all the earth be his) seeing they are a kingdome of Priests, and an holy Nation, he will not see them want and stand in need of any thing which hee knoweth to serue for his owne glory and their good. This is that vse which Salomon remembreth in his prayer at the dedication of the Temple, 1 Kings 8, 52, 53. Let thine eyes bee open vnto the prayer of thy seruant, and vnto the prayer of thy people Israel, to hearken vnto them, in all that they call for vnto thee: for thou didst separate them to thee, from among all the people of the earth for an inheritance, as thou saidst by the hand of Moses thy seruant, when thou broughtst our fathers out of Egipt, O Lord God: whereby we see, that the consideration of the deere account & estimation that God hath of his Church, separating it to himselfe, and calling it out of the world, ought to moue vs with boldnesse to draw neere to the throne of grace, and to comfort vs with assurance to be heard in our necessities. For what can God deny vnto vs, that hath giuen vs him selfe? Or what can we want that know the loue of God toward vs, before wee were? Wherefore, whensoeuer we are brought into any affliction, and stand in need of helpe, let vs be mindfull of the mercies of God toward vs, and assure our selues, that he which hath separated and sanctified vs from our mothers wombe, will perfect his owne worke that he hath begun, & finish it vnto the day of Christ.
Lastly, we must know that it is our duty to Vse flye from all vngodlinesse and worldly lustes, and to haue no fellowship with the vngodly, nor the vnfruitefull works of darknesse, Tit. 2, 12. This indeed is pure religion, & vndefiled, to keep our selues vnspotted to the world. This the Apostle Paul vrgeth, 2 Corin. 6, 14, 15, 16, 17, 18. Wee know that a little leauen leaueneth, the whole lumpe. One rotten sheepe infecteth a whole flocke. One leaper spreadeth the difease further, to the hurt of sundry other. Now there is no leauen like to the leauen of sin, 1. Cor. 5.6. no infection comparable to the infection of sin; no leaprosie so deadly and dangerous as the contagion of sin, which bringeth danger and destruction to soule and body. Therefore we must not ioyne our selues with the vngodly, seeing wee are an holy people to the Lord our God, he hath chosen vs to bee a precious people vnto himselfe aboue other people that are vpon the earth. Wee are a chosen generation, a royall Priesthood, an holy nation, a people set at liberty, that we should shew forth the vertues of him that hath called vs out of darknesse into his maruailous light. Seeing we are washed from the corruptions of the flesh, let vs not defile our selues againe: seeing wee are called out of the world, let vs not returne into the world: and seeing we are freed from the thraldome of sinne, let vs not sell our selues againe to our owne lustes, which fight against the soul. We cannot come neere an infectious disease without danger of infection. We cannot touch pitch, without danger to bee defiled with it. The Apostle saith, Be not deceiued, 1 Cor. [...] Euill words corrupt good manners. The Wiseman teacheth, That hee which walketh with the wise, shab be the wiser, but a companion of [Page 927] fooles shall be the worser. Prou. 13, 20. Ionathan by the friendship and familiarity which hee had with Dauid, changed his life to better. Salomon by the society and coniunction with his idolatrous wiues, [...] 11, 4. fell into Idolatry. And Rehoboam his sonne, by walking with his yong Counsellers, and following their aduice, became worse. If then we would auoid euill, we must beware of all occasions. No occasion more dangerous then euill company. Euery man therefore must take heed to himselfe, and beware how he ioyn himselfe in acquaintance with all men indifferently. Many that haue bin of a stayed course, and an approued life, haue ruined themselues, by making no choise of their company, and haue lost their honour and honesty, a Iewell which beeing once lost, can neuer be repayred and restored. This we see by woful experience confirmed vnto vs in the examples of many young men and maydens, who hating eu [...]ll, and making conscience of sinne in themselues haue fearefully fallen, and made shipwracke of all godlinesse and goodnesse, through the seducement of others.
[Verse 10 Who can tell the dust of Iacob, & the number of the fourth part of Israel?] Heere beginneth the conclusion of this first Prophesie, setting downe the infinite multitude of the faithfull, compared by an hyperbolicall or excessiue speech to the dust of the earth, which cannot be numbred. This he speaketh, being as it were rauished and astonied at the great number of them, according as the Lord had promised long before to Abraham, Gen. 15, 5. Looke vp now vnto heauen, and tell the starres if thou be able to number them: and hee saide vnto him, So shall thy seed be. Thus then this false Prophet is made a Preacher and Publisher of the glory of the Church, and of the largenesse of the boundes thereof. Heereby we learne, That God hath a great & infinite people that belong vnto him. [...]rine. [...]e Church [...]nd with [...] chi [...]drē Albeit the good Corne be scarce seene when it is mingled with ye chaffe, yet when it is seuered and brought together, it maketh a great heape. The number of the elect and chosen people of God, which he hath redeemed, & will in the end glorifie, is a great people. This appeareth vnto vs in many places of the word. The Prophet prophesying of the kingdome of Christ, telleth vs, that his Dominion shall be from sea to sea, and from the Riuer vnto the ends of the Land: that all Kings shall worship him and all Nations shall serue him, blesse him, and be blessed in him. Psal. 72, 8, 11, 17, 19. Christ teacheth vs, that many shall come from East and West, and shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen: He saith, that when the laborers were few to put their sickle in the ripe Corne, yet God had a great and plentifull haruest to bee gathered into his Barne, Math 8, 11, and 9.37, And likewise 26, 28. at the institution of his last Supper, he saith, This is my blood of the New Testament, that is shed for many for the remission of sinnes. This the Apostle sheweth to the Hebrewes, chap. 2, 10. The Oracle of God answereth euidently at one time, when Elias thought he had beene alone, that he had reserued to himselfe seuen thousand that neuer bowed their knee to Baal, 1 Kings 19, 18. This truth was reuealed to Iohn, Reuel. 7, 8, 9. So then the Church is stored with many beleeuers, and is as a fruitefull mother, that aboundeth with many children.
The Reasons are plaine and euident. For Reason 1 first, it is a matter of faith, and an Article of our Creed to beleeue the Church to bee Catholique. And it is Catholique in three respects; In respect of time, of place, and of person. Of time, because it hath beene in all ages and times since the first promise made to our first Parents in Paradise, Heb. chap. 13, verse 8. Reuel. chap. 13, verse 8. and shall continue vnto the end of the world. Of place, because it is gathered from all parts of the earth,Acts 10, 34, 35 wheras before the dayes of Christ our Sauiour, it was included within the Territories of Iudea, now it is dispersed farre and neere in the time of the new Testament. Of persons,Gal. 3, 28. because it standeth of all estates and degrees of men, high and low, rich and poore, male & female, Iew and Gentile, learned & vnlearned, wheras before God called and singled out the seed of Abraham to bee his people. If then the Church be thus large, and spreadeth it selfe to all times, to all places, and to all persons, if it be so generall and vniuersall, it must necessarily follow, that many are the parts and members of it.
Secondly, we do not maruaile that there are many members of the Church made partakers Reason 2 of the righteousnesse of Christ, seeing by one mans disobedience many are made sinners. For we are guilty of the sinne and transgression of Adam, and we sinned in his sinne. When he sinned, we sinned, & are made guilty thereof in the sight of God, because albeit we were then vnborne, and without a beeing, yet we are his seed and posterity, and were all in his loynes. Through this guiltinesse it is come to passe,Eph. 2, 3. that we are conceiued in originall sinne, hauing all the powers of the soule & parts of the body corrupted, and ye spawne of all sinne is infused into vs, and we are there by made the children of wra [...]h, as well as others, the enemies of God, the heyres of hell and condemnation. If then the power of Adams fall were so great, as to infect & corrupt al his posterity, then much more shal the righteousnesse of Christ be imputed to many, and be able to m [...]ke them partakers of euerlasting life. As Adam by naturall propagation hath spread his fault, and guiltinesse o [...] his fall, to the destruction of many: so Christs obedience hath by grace ouerflowed to many, who was appointed for the rising againe of many in Israel, Luke, chapter 2, verse 34. This the Apostle teacheth, & thus he reasoneth. Ro. 5, 14, 15, 18, 19. As by one mans disobedience, many were made sinners, so by the obedience of that [Page 928] one, shall many also be made righteous. Wherefore, seeing the Church is euery way Catholique in respect of the largenesse, and seeing the obedience of Christ is not lesse auaileable then the disobedience of Adam: we feare not to auouch, that the Church hath many children, as a tree with many branches, as a body with many members, as a fountain with many streames, and as an army of many souldiers, making vp one Campe.
But before we come to the vses of this Doctrine, it shall not be amisse to answer a question, Obiect. and to remoue an Obiection that may be raised from hence. For this may seeme to be contrary to other places of Scripture, where it teacheth, that few shall be saued, that few are chosen,Math. 7, 14, and 20, 16. Luk. 12, 32. Esay 1, 9. that a remnant shall be saued, that the flocke of Christ is a little flocke, that the way is narrow, and the gate streight that leadeth to life, and few enter into it. If then they be few, how are they many? If a small company, how are they moe then can be numbred? To be few, and yet to be many; to be a remnant, and yet moe then can be reckoned, seeme not to agree together. I answer, the Church may be truely said to haue many children, Answer. and few members, in diuers respects For it is considered two wayes: First, simply; Secondly, by comparison. First, in respect of themselues, and the seuerall parts thereof: Secondly, in respect of the vnbeleeuers. If they be compared with the world of Infidels and Hypocrites, with Reprobates and Castawayes,Lu. 13, 23, 24. with the vessels of wrath that shall be consumed, they be a very few, and as a little handfull, like a sparke in respect of a great fire, or like a drop of water in respect of a great streame: for the number of the damned is farre greater. But if they be considered in themselues, not compared with others, The multitude of them that are ordained to eternall life, and shall be saued, is very great, and exceeding many, yea, so many, as no mā is able to comprehend the number of them. Hebr. 12, 1. To expresse this difference by some similitudes and examples: we see in a common collection and gathering, albeit euery man can giue but a little, yet when it commeth together, the totall summe amounteth to a great matter. When a Captaine is to leuy forces, and to muster his souldiers, if he should take but ten out of a Parish through this kingdome, when they come together, and meete in one place, they make a great Army and a Campe-royall: yet if they be compared with the multitude of men, women and children, that are left behind, they are as nothing, they are as an handfull, and are scarce missed. So is it with the true Church of God, they are both few, & yet many: they are few in respect of those that shal be condemned, which multiply vpon the earth, and couer the face thereof; and yet they are many in number, in respect of the particular parts, as shal appeare in the end of ye world, & when they shall be gathered into one place from all places of the world.
Hauing answered this Obiection, and cleered Vse 1 the Doctrine before deliuered, let vs come to the vses arising from hence. First, we learne from hence the great power of the word of God. Albeit the Ministery thereof be of the world esteemed foolishnesse,1 Cor. 1, 2 yet to them that are iustified, to them that are sanctified, to thē that are effectually called, it is the wisedome of God, and the power of God. The Church is called our Mother, the word of God is cō mitted to the keeping of the Church, beeing the Pi [...]lar of truth;1 Tim. 3, [...] so that by preaching of the word, the Church bringeth forth children to God. The word is the seed of regeneration, 1 Pet. 1, 23: it is milke for children, 1 Cor. 3, 2: it is strong meate for men of riper yeares, Heb. 5, 14, whose sences are expert and exercised in the discerning of things that differ. If then it worke such a glorious effect, we may conclude, that it is liuely and mighty in operation, entring through to the diuiding of the soule and spirit, the ioynts and marrow, and is a discerner of the thoughts and intents of the heart. Seeing therefore the encrease of the Church is by the effectuall preaching of the Gospel, whereby the members of Christ are vnited into his body, and the Sheepe of Christ are gathered into his fold, we must acknowledge the power and force of the word to be exceeding great wherby it is brought to passe.Heb. 4, 1 [...]
Secondly, hereby we haue matter of great Vse reioycing & praising God, to see the prosperity and flourishing estate of the Church, encreasing and growing to so many millions or multitudes, and to consider how glorious the Name of Chr [...]st shall be, when all concurre & meete together to praise him. The honou [...] of an earthly Prince standeth in the multitude of his Subiects, Prou. 14, 28: then how glorious and excellent shall the Name of Christ be, when so many thousands and thousand thousands, that none can number for the infinite multitude, shall assemble together to sing the praises of God, saying: Saluation commeth of our God that sitteth vpon the Throne, & of the Lamb? Prai [...]e, and glory, and wisedome, and thanks, and honour be vnto our God for euermore, Amen Reu. 7, 9.10, 12. Sing praises to God, sing praises, sing praises vnto our King, sing praises: for God is the King of all the earth. Psal. 47, 6, 7. What can minister more ioy vnto vs, then to behold the beauty of Sion, when one member is added vnto the Church? We see how men reioyce when their house is encreased, when they haue children giuen vnto them, being the inheritance of the Lord and the fruite of the wombe being his reward Psal. 127, 3. How much more should we reioyce and be glad, when we see ye church which is the house of God, to multiply & florish, That hee ma [...]eth a barren woman to dwell with a family, and a ioyfull mother of many children? Psal. 113.9. It is noted by Christ our Sauiour, that the Angels reioyce at the repentance of men when he saith, I say vnto you, Luk. 15, [...] that ioy shall be in heauen for one sinner that conuerteth, [Page 929] more then for ninety and nine iust men which need none amendment of life: how much more then ought we to comfort our selues when ye faithfull are encreased, when the wayes of the Lord are knowne vpon earth, and his sauing health among all Nations? The Euangelist Luke testifieth, That when the Apostles and Brethren heard that God had granted repentance vnto life to the Gentiles, they praised and glorified God. Acts 11, 18. And this is that vse which the Apostle Paul teacheth, Gal, 4, 27. It is written, Reioyce thou barren that bearest no children: breake foorth and cry, thou that trauailest not: for the desolate hath many moe children, then shee which hath an husband. So then, the encrease of the Church (when one member is added vnto it) is the ioy of the seuerall parts: and the multiplying of many members, is matter of great reioycing to the whole body, and cause of stirring of vs vp to the praise of God, who quickeneth thē that are dead, and maketh them to bee found that were lost. In the naturall body found deformed or defectiue, if sight were giuen to the blinde, or hearing to the deafe, or speech to the dumb, if life or limb were restored where it was wanting, [...] 3, 7, 8. [...] [...], 24. what great comfort would this bring, what great reioycing would it worke? So in the mysticall body of Christ, when any part, or when many parts are added, as ornaments of the body, and helping to accomplish the number of the elect, let vs break foorth into ioy of heart, and reioyce that wee haue part and fellowship in this company.
Thirdly, let vs not measure the Church by Ʋse 3 our owne outward senses. When Idolatry and open wickednesse, when superstition & cruell persecutions ouer-spread all, as an vniuersall darknesse couering the earth, let vs not suffer our selues to be deceiued, nor iudge rashly of Gods people. We thinke the Church oftentimes like to perish, and to be rooted out of the earth: but the foundation of God alwaies remaineth sure, and hath this seale, the Lord knoweth who are his. Therefore the Apostle teacheth, That the Lord hath not cast away his people. Rom. 11, 1, 2, 3, 4, 5. When Elias saw the Prophets of God killed, and the Altars digged downe, God said vnto him, I haue reserued vnto my selfe seuen thousand men, which haue not bowed their knee to Baal. Euen so then at this present time there is a remnant according to the election of grace. Wherefore let vs not iudge rashly of priuate persons, whether they be in the number of the elect or not: much lesse of whole Nations and kingdomes. We say commonly, he runneth farre that neuer returneth. Paul was a persecuter of the Church, 1 Tim 1, 13, but Christ appearing vnto him, made him a Preacher of the Gospel. Manasseh was an Idolater, a sorcerer, and shedder of much innocent blood, when hee sate in his Throne and kingdome; but hee remembred God afterward in the dayes of his affliction. 2 Chron. 33, 12. Mary Magdalen, who led a wicked life, out of whom Christ cast seuen diuels, Mark. 16, 9, had her sinnes forgiuen, and loued him much of whom she had receiued so great mercy. The theefe that all his life had runne astray,Luc. 23.40. and hunted after the goods of other men, was vpon the Crosse conuerted to the faith, he abho [...]red his former life, confessed his sinnes, craued pardon, blamed his fellow, and longed after the kingdome of God. This the Apostle auoucheth concerning the Corinthians, when he had taught. That neither fornicaters, nor idolaters, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor drunkards, nor raylers, nor extortioners, shall inherite the kingdome of God; he addeth, Such were some of you, but yee are washed, but yee are sanctified, but ye are iustified in the Name of the Lord Iesus, & by the Spirit of our God. 1 Cor. 6, 9 10. So thē, we must iudge nothing before the time, vntill the Lord come, who shall lighten things that are hidde in darknesse, and make the counselles of the heart manifest, 1 Cor. 4, 5. and then shall euery man haue praise of GOD. And let vs not be daunted and dismayed at the great number of the wicked, of Atheists, Libertines, Epicures, Idolaters, Hypocrites, Scorners, Blasphemers; seeing there is an vniuersality of the elect and faithfull, though few appeare to our senses, as did to the eyes of Eliah, who in heart & soule ioyne with vs, of whose prayers we are partakers.
Lastly, seeing there are many elected vnto Vse 4 life and saluation, let vs vse all meanes to draw others to faith in Christ, and repentance from dead works. Let vs exhort one another while it is called to day, lest any be hardened through the deceitfulnesse of sinne, Heb 3, 13. Let vs prouoke to good workes, and so much the more, seeing the day of the Lord draweth neere. Heb. 10, 25. For what knowest thou (O man) whether thou shalt win thy brother? The husbandman planteth and watereth,1 Cor. 3, 7 he tilleth & soweth, and when he hath done, he committeth the successe to God, looking with patience for early and latter rayne. So must all the Ministers of God (which are his laborers) preach in season and out of season, diuide the word of truth aright, and take all occasions to win soules to God. And this is that vse which the Lord himselfe teacheth and prescribeth. Acts 18, 9, 10. Feare not, but speake and hold not thy peace: For I am with thee, and no man shall lay hands on thee, for I haue much people in this City. Where wee see, that howsoeuer Paul found much opposition against him at Corinth, some resisting, and others blaspheming, & himselfe ready to depart; yet the Lord appeareth vnto him, and encourageth him to continue his labours, with promise of a plentifull haruest, & a rich recompence of reward, that hee should not labour in vaine, but be the Minister of life vnto many. This is the greatest comfort to the Ministers of God, to turne many to righteousnesse. This shall be our Crowne and glory in the great day of account, when the cheefe Shepheard of the sheepe shall appeare. [Page 930] Therefore, the Apostle chargeth the man of God to be of a patient spirit, gentle towards all men, 2 Tim. 2, 24, 25. suffering the euill, instructing them with meekenesse that are contrary minded, prouing if God at any time will giue them repentance, that they may acknowledge the truth, and come to amendment out of the snare of the diuel, of whom they are taken prisoners to do his will. To conclude, let vs remember the saying of the Apostles Iames chap. 5, 19, 20. Brethren, if any of you haue erred from the truth, and some man haue conuerted him, let him know that he which hath conuerted the sinner from going astray out of his way, shall saue a soule from death, and shall hide a multitude of sins. Where the Apostle teacheth, that so manie of vs as haue receyued any gifts at the handes of God, it is our duty not onely to vse them to our owne comfort, but to labour diligently to profit others, that so we may gaine glorie and winne soules to God, by furthering the saluation of our brethren. It followeth in the Text.
[Let mee dye the death of the righteous.] In these wordes, is contained the second part of the conclusion of this first prophesie, which is Balaams demand and desire, that after the end of this temporall and mortall life, hee may rest with the Saints, and obtaine the blessed estate reserued for them. This had bene a good and godly prayer, if it had not proceeded from an euill heart, and beene stained with a wicked life. This desire of his was not constant, and followed vnto the end, but as the sodaine flashing of a lightning quickly vanishing, or as a fire kindled in greene wood, soone going out againe: or as a deceitfull bowe, that starteth backe with great violence.Doctrine. The wicked haue oftentimes some good motions howbeit not lasting. Hereby we learne, That the wicked haue oftentimes many good motions of the Spirit, desire the happines of the Saints, and in the middest of their malice, wish their owne condition like the condition of Gods children. Pharaoh, albeit reserued to destruction, yet had this sight & light in him, when in the remembrance and feeling of his plagues hee cryed out, I haue now sinned, the Lord is righteous, but I and my people are wicked. Exod. 9, 27. The sorcerers of Egypt, ministers of the kings lust, had this light, when GOD confounded their wisedome, and they confessed before the King and his Princes, This is the finger of God, Exo. 8, 19. This appeareth in the Iewes, Iohn 6, 34. they wished to come vnto happinesse, and in the very midst of their rage there was an inward sighing of the spirit, that they might eate the bread of life. They had rebelled against Christ, yet in a certaine remorse of conscience they wished to be partakers of eternall life. This was found in the messengers sent to apprehend Christ, and to bring him before the Court and Commission that was ready to sitte vpon him, when they returned empty, they sayd to the Pharisies, Neuer man spake like this man, Iohn 7, 46. This is that true light that lighteth all men that come into the world, Iohn 1, 9. & that spark of grace which is kindled in the heart of euery one: and there is no man so farre giuen ouer vnto wickednes of life, but sometimes hee hath this touch of conscience, and remorse of heart, and greefe for sinne.
The Reasons hereof are not hard to be rendred. Reason 1 For first, the light of their owne conscience doth shine in theyr hearts to make them without excuse. This is the victory and triumph that vertue hath ouer all vice, and godlinesse ouer wickednesse, that where it is most hated and abhorred, there it is sometimes desired and oftentimes acknowledged. Albeit the wicked haue filled vp the measure of their sinnes, hardning their hearts like the Adamāt, and making their face like flint, yet the force of grace so pierceth their lustes, that they are constrained to say, The way of vertue is better. Consider the impure and dissolute adulterer, that giueth his strength and wealth to harlots, yet sometimes he confesseth the chast body to bee better. There was neuer so vile and blasphemous a swearer, Actes 24, 25. but sometimes hee trembleth at the Maiestie of God, and at the remembrance of iudgement, as Felix did. The proud and ambitious man, that swelleth vntill he be ready to burst, and exalteth himselfe to heauen, sometimes is cast downe in a feeling of his mortality, and remē breth that he is but dust and ashes. The beastly drunkard, that wasteth and washeth away his wealth and his wits, confesseth sometimes his owne folly, and praiseth the gift of abstinence and temperancy. And this is that which the Euangelist declareth of Christ, the eternal word of the Father, In it was life, Iohn 1, 4 and that life was the light of men, & that light shineth in darknesse, and the darknes comprehended it not. Where he sheweth, that albeit the minde of man bee darkned, and the will corrupted, yet stil there is clearenesse enough to make him without excuse.
Secondly, the good motions of the wicked Reason are not long and lasting, but as a blast, or for a brunt, sodainely decaying like the grasse vpon the house top, Which withereth before it commeth forth, whereof the Mower filleth not his hand, neither the gleaner his lap, Psal, 129, 6. because theyr hearts are so possessed with euill, and so carryed away, sometimes with pleasures, that they cannot bring forth ful & perfect fruite to the ripening: so that albeit they begin, yet they cannot make an end, like vnto the builder noted of folly by Christ, scorned by all that beheld the foundation of a goodly building, saying. This man began to builde, Luke 1 [...] but was not able to make an end. This reason is offered to our considerations in the parable of the sower, where sundry sorts of hearers are set downe according vnto the different nature of ground in which the seede fell. These make many steps in Christianity: They haue knowledge, they beleeue the word,Luke 8 [...] they receiue it [Page 931] with ioy; yet notwithstanding these beginnings and proceedings, they are resembled to stony ground, and in time of tentation fall away. Seeing therefore the vngodly are lefte without all excuse, and entertaine grosse sins in their hearts; wee conclude, that they haue oftentimes good motions arising in them, yet such as vanish without fruite, and end without comfort, and passe away without profit to their owne soules.
Vse 1 The Vses follow of this Doctrine. First, we are taught hereby, that it is not enough to begin well, to entertaine holy thoughts, and to haue heauenly meditations, but we must nourish and cherish them, we must prosecute thē with continuance and perseuerance vnto the end. Many make a faire beginning, but ye end is fearfull and dangerous. They lay their hand to the plough, but they looke backe, Luke 9, 62. Lots wife went out of Sodom, together with her husband, she seemed as forward as he, she tooke her iourney with him; but shee did not continue and hold out vnto the end, for contrary to the commandement of the Angel, she looked backe, and was turned into a pillar of salt; and being left as a monument and memoriall to all posterity, our Sauiour Christ putteth vs in minde of her, Luke 17, 32, Remember Lots wife. So in the Gospel, one came running to Christ, [...] 10, 17. and kneeled vnto him, asking him what he should doe, that hee might possesse eternall life: he seemed zelous in the wayes of God, & euen to make hast to the kingdom of heauen; but when Christ tryed him and his loue to God, by one precept of selling his possessions, and taking vp the crosse to follow him, he was sad at that saying, and went away sorrowfull. Hee had three great pull-backes and impediments as bolts and shackles about his legges, [...] 19, 22. [...]ke 18 [...] that hindered him in his race; he was a yong man, he was a rich man, hee was a Ruler, or a man of great authority, and therefore all his good beginnings were but as the morning dew, which at the rising of the Sunne fadeth away.
Likewise we see in the Acts of the Apostles when Paul had constantly defended himselfe, & boldly preached the resurrection of Christ, Acts 26.28, Agrippa sayde vnto him, Almost thou perswadest mee to become a Christian: but there he stayed and rested, and would proceed no further. These are fearefull examples: it had bene better for such, they had neuer knowne the way of righteousnesse. [...] 1, 21. Wherefore to the end wee may not deceiue others, nor flatter our selues in the good motions of the Spirit, wee must carefully obserue these few rules and directions following. First, we must beginne to cherish in our harts, a loathing and detestation of all sinne. Not of some few sinnes, and retaine others that agree with our corrupt Natures, but we must hate all sinne. If the olde & subtle Serpent get in his taile, he wil winde in his head also, and after followeth al the body. If we giue him scope to possesse vs in any one knowne sinne, he will thereby bring vs to dest [...]uction, as wee see in Saul, Herod, Iudas, Ananias and Sapphira. Wherefore, wee must truly turne to God, and repent vs of all sinne. Secondly, we must be changed and renewed in our mindes and consciences, & bring forth fruites worthy amendment of life: otherwise we may still suspect our selues yt sauing grace is not yet planted in the heart. Let vs carefully looke to our hearts that the worke of regeneration be truly begunne there. If wee haue once giuen our hearts to God, all other parts will soone follow. Our eares, our feete, our eyes, will not be farre behind where the heart leadeth the way. This is it which Salomon teacheth in Prou. 23, 25. My sonne giue mee thine heart, and let thine eyes delight in my waies. One can take no pleasure but where his heart is. Thirdly, we must not stand at a stay, or looke backe: wee must not thinke wee haue knowledge, fayth, zeale, and obedience enough: therefore the Apostle saith touching his own practise, Philip. 3, 12. Brethren, I count not my selfe that I haue attained to it, but one thing I do, I forget that which is behinde, and endeuour my selfe vnto that which is before, and follow hard toward the marke for the price of the high calling of God in Christ Iesus. And indeed in our Christian race there is no standing at one stay. For either we go forward, or else we go backward. If we do not increase, we do decrease, like the sea yt neuer rests, but euer ebbeth or floweth. To stand still is the first step to declining, and declining the first degree of decaying, and decaying the forerunner of a finall falling away, and falling away the worker of our confusion and destruction: as the water that hath beene heate, first waxeth luke-warme, & afterwards turneth to be key-cold. Lastly, we must endeuour euery day to grow better and better, more strong in faith, more constant in hope, more rooted in charity, more setled in obedience, more abounding in all good workes. This is made the commendation of ye church of Thyatira, Reu. 2, 19. I know thy workes, & thy loue, and seruice, and faith, and thy patience, and thy workes, which are more at the last, then at the first. So the Apostle Paul exhorteth the Thessalonians in the Lord Iesus, that they increase more and more, as they had receyued of the Apostles, how they ought to walke & please God. Heereunto accordeth the doctrine of Christ, where he teacheth, Ioh. 15, 2. That euery branch that beareth not fruite in him, hee taketh away, &c. And Peter wri [...]ing to the dispersed Iewes, dwelling here and there, stirreth them vp as new borne babes to desire the sincere milke of the word, that they might grow thereby &c. 1 Pet. 2, 2.3. But alas, where is this increasing, proceeding, and perseuering to be found? Hee that was ignorant, is ignorant stil; hee that was faithlesse, is faithlesse stil: he that was vniust, is vniust stil: he that was filthy, is filthy stil Reu. 22, 12. Behold the Lord Iesus cometh shortly, & his reward is with him, to giue euery mā according as his work shall be.
Vse 2 Secondly, seeing the wicked do desire the death of the righteous, it is plaine and euident that the godly cannot but dye well, theyr end shalbe in rest, their departure shalbe in peace. Their sorrow shal be turned into solace, their pain into pleasure, their mourning into mirth, their heauinesse into happines. God will wipe away all teares from theyr eyes. No man so happy as the faithfull Christian. He that liueth well, cannot choose but dye well, whether he dye sodainly or leysurely, whether he bee taken away by a naturall death, or by a violent death, whether it bee by land or by sea, in youth or in age. Precious in the sight of the Lord is the death of his Saints: the Lord redeemeth the soules of his seruants, and none that trust in him shall perish, Psal. 116, 15. & 34, 22. Blessed are they that die in the Lord, for they rest from their labors, and their workes follow them, Reu. 14, 13. Let vs solace our selues, and comfort one another with these words. All men naturally haue a desire of saluation, whē God toucheth their conscience, and summoneth them to answer at his barre. Aske the most wicked and notorious liuer that forgetteth God, and contemneth him euery day, that neuer thinketh of godlinesse, that giueth himself to blasphemy, prophaning of the Sabbath, whoredome, couetousnesse, drunkennes, cruelty, hatred, slandering, and backbiting his brother: aske him I say, whether he would be saued and inherit euerlasting life, hee will by and by answer, It is his whole desire, and he will thinke you offer him the greatest wrong that may bee to make a doubt of it. But these words are no better then Balaams wish. Balaam would dye the death of the righteous, but he would not liue the life of the righteous, for hee loued the wages of vnrighteousnesse, and thirsted ambitiously after the honour of vngodlines, and therefore he continued in his sorcery, & went still to fetch his diuinations. So likewise many in these dayes haue the wishes of this Wizard,Greg lib. 23. mora. cap. 21. they desire the death of the righteous, but they neuer regard their life, they desire their end, but they will not walk in their way: they are willing to end with them, but not to begin with them: they catch for the Crowne, but will not come to the Crosse: they would taste the sweete, but they cannot abide the sweat. If wee will liue with Christ for euer, 2 Tim. 2, we must here dye with him for a season: if we will reigne with him in heauen, we must first suffer with him on earth: we can neuer dye comfortably, vnlesse we be careful to liue vnblameably. [...]ornard ser in Cantic [...] 21 If we would finde life and peace in the end of our dayes, wee must heere seeke it. If we would haue God to bee our God in sicknesse, wee must bee his people in our health. If we hate and abhorre the life of the righteous, they are foolish and vaine wishes of carnall men, to desire to dye the death of those that are spirituall. For what shall it profit vs to come nere them in our words, and to flye from them in our workes? Wherefore, as the vngodly cannot abide the life of ye righteous, nor seeke to cut off the least lust, nor endure the doctrine of mortification, to prepare them to the kingdom of heauen, but follow the fruites of the flesh, the lusts of their eyes, and the pride of life: so they shall finde their owne death to bee farre differing from the quiet sleepe of the righteous, who see by faith the heauens open for them with Stephen, and know that the glorious Angels are their attendants ready to conduct and to direct theyr soules into glory. They know that their Redeemer liueth, and that they shall see God in their flesh with the same eyes,Iob 19, 2 [...] albeit theyr reines be consumed within them, for the Lord knoweth the way of the righteous. As for the wicked, it shall not bee so with them. Psalme 73.19, 20. They shall sodainly bee destroyed, and horribly consumed, as a dreame when one awaketh: O Lord, when thou raisest vs vppe, thou shalt make their image despised. Their death is full of feare and horror, [...]. things [...] fying th [...] of the [...] man. they see three fearefull obiects represented before their eyes, dismaying all theyr senses, and affrighting all the powers of their soules, so soone as they apprehend them: thorough all which dying without repentance, they must passe without redemption or deliuerance; to wit, death, iudgement, and hell, the one following the heeles of another. They shal know the pangs of death, they shall appeare at the day of Iudgement, they shall feele the torments of hell, and fire vnquenchable. When they haue runne out theyr miserable and wretched race, they shall sodainely be attached and arrested by death, death shall call and cry out for iudgement, and iudgement shall take them, and throw them into hell, and perpetuall perdition. If a man in this life, that hath liued wantonly, bene clad gorgeously, and fared deliciously euery day, should see these three fearefull spectacles, the sword to smite him, the plague to touch him, and famine to consume him, it were able to astonish him, and bring him to despayre. But all these are nothing in comparison of the former: for as it is appointed vnto them once to dye, Heb. 9, 27. which is the entrance into the next plague, so after death commeth iudgement, which shall be according to theyr works, whē theyr most secret thoughts shall be written in theyr foreheads, and grauen as with a pen of Iron to remayne in remembrance for euer; and after iudgement commeth hell fire, then shame and contempt shall bee powred vpon them, then vtter desperation shall seize vpon them, then an eternall separation from the comfortable presence of God shall ouertake them, & fall vpon them, and they shall haue perpetuall fellowship with the diuell and his angels. This is it which maketh the vngodly so loth to heare of death, and so willing to wish in word to dye the death of the righteous. They would liue like themselues, but would dye like the faithfull. But we cannot seuer and diuorce the [Page] life and the death of the people of God, they must alwayes go together, and follow one the other necessarily. Thus wee see, as there is great difference betweene the godly and the vngodly in their life, so there shall be a greater difference betweene them after this life. For albeit all sleepe in the dust of the earth, & shall awake out of their sleepe, [...] 12, 2. yet the godly shall inherit euerlasting life, but the vngodly shall go into euerlasting fire, prepared for the diuell and his angels. This appeareth vnto vs in the parable of the rich man and Lazarus: there was a great difference betweene them while they liued vpon the earth; the one abounded in riches, was clad in purple, and fed with dainty fare, Lu. 16, 22, 23: the other was cloathed in rags, couered with sores, and abounded in nothing but in penury and misery: here was a maine difference between thē. But when they went the way of all flesh, and were gathered vnto their Fathers, then was ye greatest difference of all, as if the other were not to be thought vpon: For when this poore begger dyed, hee was carried by the Angels into Abrahams bosome: the rich man also died, and was buried, and was carried into the torments of hel, to whom Abraham said, Luk. 16.25. Son, Remember that thou in thy life time receiuedst thy pleasures, and likewise Lazarus paines; now therefore is he comforted, and thou art tormented. This is that great gulfe and wide space set betweene the godly and the vngodly.
Vse 3 Lastly, it is our duty to stirre vp the giftes of God in vs, and to take heed we quench not the graces of the Spirit in vs. The gifts of God giuen vnto vs are as a sparke of fire kindled in our hearts, our corruptions are as a water seeking to quench them. Wherefore it standeth vs vpon to be careful and diligent in kindling this fire, and in blowing these coales, that the talents committed vnto vs may bee increased, and the Lord receiue at his comming his own with aduantage. This the Apostle Paul teacheth Timothy, who had bene brought vp in the Scriptures of a childe, 2 Tim. 1, 6. I put thee in remembrance, that thou stirre vp the grace of God which is in thee, by the putting on of my hands. Christ Iesus compareth in the Gospel ye grace of God in the heart to a grain of Mustard seed which is small to see to at the beginning, [...] [...]3, 31 [...], 26. but when it is once planted in the fruitfull ground of a regenerate heart, it springeth vp incontinently, encreaseth speedily, spreadeth mightily, and prospereth exceedingly. If a man at the first beginning of his conuersion, haue some little feeling of his wants, some weake and faint desire of faith, and some small testimonies of his adoption, he must remember to be thankfull for these, and seeke to increase them by the vse of the Word, Sacraments, Prayers, Meditations, Conference, and such like helpes, that wee may be alwayes proceeding, endeuouring, striuing, asking, seeking, and knocking to know the heighth, depth, & bredth of the loue of God [...] we must alwayes grow vpp [...] [...] God, Psal. 143, 6. and desire [...] be giuen vs to supply our weakn [...] [...] must long after him as the thirsty l [...] [...] should pant after him, as the Hart bray [...] riuers of waters, Psal. 42, 1. Blessed are [...] hunger and thirst after righteousnes, for t [...] [...] be satisfied, Math. 5, 6. He will giue to him t [...] [...] a thirst, to drinke of the Well of the water of [...] freely. If wee haue this appetite, vsing all the meanes which God hath appointed, and being carefull to honor him for that which wee haue receyued already, I am perswaded that he which hath begun this good worke in vs, will perfect and finish the same vnto the day of Iesus Christ.
[And let my last end be like his.] Here is a liuely testimony of the immortality of the soule. For if hee had beleeued that man had ended with death, and then there had beene no further reckoning nor account to be made, it had beene a vaine and idle thing to desire his last end to be like the righteous. We see the vngodly liue and wax olde, Iob 21, 7, 9, 13. and grow in wealth, their children prosper, their houses are peaceable without feare, the rod of God is not vpon them, they spend their dayes in pleasures, and sodainly they goe downe to the graue. They are not afflicted with tedious diseases, they are not tormented with long sicknesses, they go away many times quietly as a Lambe, their life is with greater delight, their death is with greater ease then the life and death of the righteous. But after this life beginneth the trouble and torment of the Reprobate. Here they haue receiued their pleasures, and the righteous their paines, therfore these are comforted, and the other confounded. They must appeare before the iudgment seate of God, they must come after this life to their triall, they must all stand at the bar, and pleade guilty, or not guilty. The consideration of this day of account immediately after the separation of the soule from the body, made Balaam in this place, cry out in ye sight and feeling of the blessednesse of the Church, Oh let my last end be like his. From hence wee learne this principle of our faith,Doctrine. The reasonable soule of man is immortall. That the soule of man is immortali, hauing a beginning yet is without ending, & being seuered from the body, it liueth in place either of ioy, or of torment, either it receiueth the reward of godlinesse, or it is plagued and punished for wickednesse. This appeareth by many testimonies of the word of God. When the Lord had made mans body of the dust of ye ground, He breathed in his face the breath of life, and the man was a liuing soule able to liue of it selfe, Gen 2, 7, and by it self. And afterward it is said,Genes 5, 24. with Heb. 11, 17. Henoch walked with God, and he was no more seene, for God tooke him away; to shew that there was a better life prepared and to be a testimony of the immortality of the soule, and the resurrection [Page 934] of the body, seeing hee was translated, that he should not see death, neyther was hee found, for God had translated him. Hereunto commeth the prayer of Simeon, Luk. 2, 29. Lord, now lettest thou thy seruant depart in peace, according to thy word: he was ready & willing to be loosed from the prison of the body, and calleth death a departure from hence. Likewise, it is sayde in the Parable, that Lazarus dyed, and was carried by the Angels into Abrahams bosome: Luk. 16, 22.23 the rich man also dyed, & was buried, and was throwne into the torments of hel. And at the passion of Christ hanging on the crosse, when the penitent theefe praied, Lord remember me when thou commest into thy kingdome; hee said, Ʋerily I say vnto thee, to day shalt thou bee with me in Paradise, Luke 23, 43. Furthermore when the Lambe had opened the fifte seale, Reue. 5, 6, 9. Iohn saw vnder the Altar the soules of them that were killed for the word of God, & for the testimony which they maintained.
Reason 1 The Reasons of this Doctrine are to bee known and considered of vs. First, if the soule were not of an immortall Nature, the godly of all other should be most wretched, & their life most miserable, vnlesse they did beleeue that a time of refreshing should come from y• presence of God: and contrarywise the condition of the vngodly should be most blessed and happy. This the Apostle setteth downe, 1 Cor. 15, 19, 20. And if the soule did not remaine after this life, being separate from the body, all Religion and piety were in vaine, our preaching and your faith were in vaine. Why are we in ieopardy euery houre? and why suffer we affliction for righteousnes sake? nay, why do we not eate and drink, for to morrow we must dye?
Reason 2 Secondly, nothing that is immortall and transitory can cite a man before Gods Tribunall, or terrifie for sinne vnknowne to any other. But the soule of man accusing him for secret sinnes, mak [...]th him hold vp at his hand at the barre of Gods iudgement seate. This we see in Belteshazzer, when he saw the palme of the hand that wrote vpon the plaister of the wall of his palace,Daniel 5, 6. His countenance was changed, his thoughts troubled him, & his knees smote one against another. Before he was thus awaked he contemned the true God, and blessed his Idols: but when God manifested a small token of his power and presence, he did shake & tremble euery ioynt of him, for feare of that sight. This is the iustice of God, reuenging the sinne of men, that they should tremble at his iudgements that wretchedly abuse his mercies. The like example we see in Felix; albeit he lo [...]ked for a bribe, and set iustice to sale at offer and proffer, yet when he heard Paul dispute of righteousnesse and temperance, and of the iudgement to come, he quaked and quiuered at that discourse, and was not able to endure the mention of it. Now, if the soule were subiect to mortality, and to perish with the body, it would not, it could not thus accuse man, nor draw him before the iudgement seate of God.
Thirdly, the soule of man can reason of immortality, Reason 3 it is vnsatiable in seeking knowledge, and is not changed or altered with the estate of the body, it contenteth not it selfe to rest satisfied with any thing in this life. The more it knoweth,1 Cor. 8, [...] the more it coueteth & desireth to know, & the more it is able to learn, It desireth blessednesse and happines, it respecteth glory and good estimation after death: it hath many actions and operations aboue sense and the naturall appetite of the body; as to loue God, to feare God, to put our trust in him, to beleeue in him, to imbrace religion, to cleaue vnto God with full purpose of hart. The senses of the body cannot climbe and ascend so high to know God, and to meditate on heauenly things; nay, they cannot reason, define, diuide, number, or order any thing. Therefore, the soule that performeth these things, is a spirituall substance like vnto Angels, not subiect to death or mortality.
Now let vs come to the Vses of this point Ʋse 1 of Religion, and principle of our Fayth. First, it serueth to confute & condemn all Atheists, Epicures, Libertines, Sadduces, and the late vpstart family of loue raised out of the ashes of the olde Saduces,Ioseph anti [...] 18 cap 2 [...] bel. Iudai [...] cap. 7. which deny the immortality of the soule. These defie all Religion, and deny any spirits, either Angels of God, or spirits of diuels, or soules of men: all which standing at defiance against heauen, and bidding battel to the Lord himselfe, shall one day know that they had once giuen vnto them immortal spirits, when they shall be cast into vnquenchable fire, and endure euerlasting torments. The Euangelist noteth out this damnable sect of the Saduces. Luke 20, 27. Actes 23.8. which denyed the rising againe of the body, and the subsisting of the soule after the separation. For when Paul cryed out in the Councell, I am accused of the hope and resurrection of the dead: there was a dissention betweene the Pharisees and the Saduces; for the Saduces say, That there is no resurrection, neyther Angel, nor spirit: but the Pharisies confesse both. These Christ confuteth and conuinceth in the Gospel by the testimony of Moses, I am the God of Abraham the God of Isaac and the God of Iacob: God is not the God of the dead, but of the liuing. Matth. 22, 32. Exodus 3, 6. And if these heretickes and enemies of God, would not for conscience sake yeelde to this truth, and subscribe with heart and hand vnto it, yet at least for the profit of it, and the excellency aboue their beastly dotage about the mortality of the soule, they should embrace it, and cleaue vnto it. For it is surer and safer to beleeue as the Church holdeth. For if this opinion bee true, that the soule is immortall,It is mor [...] ty & le [...] [...] ger to b [...] the soul [...] be imm [...] then m [...] whosoeuer beleeueth it not in heart, and confesseth it not with the mouth, shall suffer eternall punishment and beare his condemnation. If it should not be true (which we speake onely by supposition, [Page 935] the doctrine being most certaine) there is no daunger after death, to haue holden the immortality of the soule in the time of our life; forasmuch as if the soule do not remaine, it cannot be reproued of error, nor punished for sinne. Againe, it is most honest and honorable, to hold the dignity of our soule receyued of God, and so to thinke reuerently and religiously of it, resembling it to God & the Angels, not to debase and disgrace it, making it like vnto the beasts and vnreasonable creatures.
Lastly, it is better to beleeue the soules eternity, as fitter to stirre vs vp to liue soberly, righteously, & godlily in this present world, and to deny vngodlinesse and worldly lusts, to minde heauenly things, that we may bee holy as our heauenly Father is holy. For if we beleeue our selues to be immortall, Math. 16, 26: wee will haue a greater care of vertue, a greater respect to the reward, a greater conscience of Religion, a greater feare of sin, and of the punishment due to sin. So then, as there is greater verity, so there is more safety & security to hold the immortality of the soule against the erroneous opinions of all hereticks that haue desperately and damnably denyed ye same, to the decay of piety, dishonor of God and vnto the vtter confusion of their owne soules.
Ʋse 2 Secondly, acknowledge from hence a great difference betweene the soule of man, and the soule of a beast. Euery beast and liuing creature hath a kind of soule which perisheth with the body, so that he which killeth the body of a beast, destroyeth also the soule, which ariseth from the mixture and temperature of the Elements. But man was made after the image of God, Gen. 1, 26. according to his likenesse, Eph. 4, 24, to resemble him, especially in his soule, which is of an heauenly nature, albeit not of the substance of God. This difference and distinction Moses teacheth and obserueth Gen. 9, 4, 6. But the flesh with the life thereof, I meane with the blood thereof shall ye not eate: who so sheddeth mans blood, by man shall his blood bee shed, for in the image of God hath hee made man. Where hee maketh an opposition betweene man and beast, and between the soule of man and beast. Man was made in his soule to resemble his Maker and Creator, but the soule of a beast is in his blood. And therefore, God charging his people to abstain from eating of blood, euen of cleane beasts, vseth these two reasons, Leuit. 17, 11, 14. First, because theyr blood is the seate of the soule: secondly, God hath commanded it to be vsed in attonemēts for sinne, as a type and figure of the blood of Christ. The soule of man is a substance, the soule of a beast is an accident, whose being is alwayes to be in another. The soule of man is a spirit, the soule of a beast is a quality arising of the matter of the body, vanishing also with the body, and hauing no beeing at all out of the body.
Thirdly, see here a difference between the Ʋse 3 soule and the body of a man. For, as this truth teacheth a distinction betweene the soule of a man, and the soule of a beast, so it maketh a diuision betweene one part of man, and the other. Man consisteth of two parts, of the bodie which is visible, and of the soule which is inuisible. The body dyeth and is laid in ye graue, for as it was taken out of the earth, so it returneth to the earth againe. But the soule, as wee haue proued by diuers Scriptures, and confirmed by strong reasons, neuer dyeth or decayeth. Therefore, albeit we be taught in the Articles of our faith, to beleeue the resurrection of the body, yet wee are neuer taught to beleeue the resurrection of the soule. For a rising vp presupposeth first a falling down. The soul falleth not into the iawes of death, nor goeth downe into the house of the graue. This difference the wiseman teacheth, Eccles. 12, 7. Dust returneth vnto the earth as it was, and the spirit returneth vnto God that gaue it. The dwelling place of the body is the earth, the habitation of the soule is with God. The soule neuer dyeth, nor decayeth, nor sleepeth, nor riseth againe, but is a spirituall substance and inuisible, hauing neyther flesh, nor bones; liuing and abiding for euer, as wel out of the Tabernacle of the body, as in the same. But the body is an earthly and visible substance, consisting of sensible parts, neuer liuing nor breathing without the soule. Wherefore these abide together as two the nearest and dearest friends, reioycing together, sorrowing together, and alike affectioned one toward another; yet the day of separation commeth, and will come, when a departure must be made of these two, that cannot alway continue together: the body must returne to the earth, the soule must bee carryed vnto God the eternall Iudge, who immediatly wil passe the sentence of life or death vpon the same.
Fourthly, we must be careful to liue a godly Ʋse 4 and vpright life, that when we shal goe the way of all flesh, our soules may bee receyued vp into the heauenly habitations, and bee carryed by the Angels into the glorious presence of God. There is no man if he bee to stand before Princes, and to come into the presence of great men, but prepareth and maketh himself ready for that purpose. When Ioseph was to appeare before Pharaoh, Gen. 41, 14. albeit he were called hastily, and brought sodainly before him, yet he shaued his head, and changed his rayment. How then ought our care to be increased? and how ought we to work out our saluation with fear and trembling, seeing the day of account commeth and seeing we must all appeare before the iudgement seat of Christ, to receyue ye things which are done in this body, whether they be good or euill, so soone as the some & body are separated? Let vs remember our Creator in the daies of our youth, Eccl. 12, 1. Let our conuersation while we liue vpon the Earth be lifted vp to the heauens. Let vs mortifie the [Page 936] lusts of the flesh, and not walke in the wayes of our owne hearts; assuring our selues yt for al such things God will bring vs to iudgement. Therefore the Apostle Peter speaking of the dissolution of the world, the passing away of the heauens, the melting of the elements, the burning of the earth, and the destruction of ye vngodly, draweth from these words this exhortation, Seeing therefore all these things must be dissolued, what manner of persons ought ye to bee in holy conuersation and godlines, looking for, and hasting vnto the comming of that day of God? 2. Pet. 3, 11, 12. Let vs set this day before our eyes whatsoeuer we do, and then we shall not sinne for euer. Let vs arraign our selues at his bar, and thereby prouoke one another, and be prouoked our selues to our duties: For if wee would iudge our selues, wee should not be iudged of the Lord, 1 Cor. 11. Let vs be carefull to lay a good foundation of saluation, and neuer giue ouer, vntill wee haue Christ dwelling in our hearts by faith, and receiue the spirit of adoption to cry in our hearts Abba Father. For, if wee depart out of this life without faith in Christ, and without hope of saluation, it had beene better for vs that we had neuer beene borne,Matth. 26, 24. as Christ speaketh of Iudas the son of perdition. For what will it profit vs to winne the whole world, & then lose our own soules? To liue in pleasure, & to haue all that our hart can wish or desire for a season, and afterward to be tormeneed in hell fire for euer?
Ʋse 5 Fiftly, this is a great and exceeding comfort to the childrē of God, to know that after this short, this weak, this feeble, this fraile life, our soules shall returne to the Lord, and be lifted vp to the kingdom of heauen. Let vs therfore prepare our selues for death, that we may bee fit vessels for eternall l [...]fe, and commend our soules into the hāds of God at our departure. This was it which the Apostle practised, Phil. 1, 23. 2 Cor. 4, 18, & 5, 1.2. The greatest afflictions that can befall vs heere, are nothing in respect of the blessed reward of immortality, as the same Apostle teacheth, Rom. 8, 18. I count that the afflictions of this present time are not worthy of the glory which shalbe shewed to vs. Let vs not feare the enemies of the Church: they may separate the soul from the body, but they can neuer separate the soule from God. They may kill the body, but they cannot kill the soule. They may take from vs a little momentany pleasure of this life, but they cannot keepe vs from the presence of God, at whose right hand are pleasures for euermore. This is that which Christ teacheth his Disciples, Mat. 10, 28. Nay, they haue no power ouer ye body further then God permitteth them, as Christ answered to Pilate, glorying in his authority, & saying. Knowest thou not that I haue power to crucifie thee, and to loose thee? Thou couldest haue no power at all against me, except it were giuen thee from aboue, therefore he that deliuered me vnto thee hath the greater sin. So then, let vs not feare their feare, whose power is limited is limited & restrained: death with one stroke shall set vs at liberty, and free vs from ye yoke of all oppression, to our vnspeakable and endlesse comfort. Contrariwise, this is a dolefull and woful doctrine to the wicked and vngodly, who liue here after their owne lusts, & follow their pleasures, delighting in vanity, and forgetting God, to consider the perpetuity & immortality of their souls; and that they must giue a streight account of all their wayes and workes. This must needs be a doctrine of fear and terror vnto them, able to break their stony hearts, and astonish their inward senses, and dash them vpon the rockes of hopelesse and helplesse desperation. What can be more heauy newes to a seruant that hath wasted & consumed his masters mony with riotous liuing, then to heare of a day of reckoning & account to be giuen of his Stewardship? So is it with all the vngodly, they feare nothing more then their appearing before the heauenly Iudge, to be tryed according to their workes. Oh, it were well with them if their soules were mortall, that they might sleepe in the dust, and lye in the graue for euer, to bee buried with their bodies, neuer to bee raised againe! Oh, their case were happy, and thrice happy shold they be, if they might neuer come to iudgement, or had beene borne as toades and serpents, or wormes of the earth that liuing their life, they might also dye their death! But it shall not be so with them, their case shall not be so well: the end of this life bringeth them into eternal torments, and when they haue tasted the first death, the second death shall take holde on them. Then they shall pronounce a thousand woes against themselues: then they shal wish they had neuer bene borne. Then they shall weepe and houle without recouery: then they shall gnash with their teeth, and gnaw their tongues for anger, Mat. 22, 12.Reuel. 6, Luke 23 Thē they shal desire the mountaines to fall vpon them, and the hils to couer them from the presence of him that sitteth on the throne, and from the wrath of [...]he Lamb, &c. For as they are happy that die in the Lord, beeing ioyned to him, and freed from all sorrowes: so they are wretched and a thousand times miserable, that depart hence out of Gods fauour, & haue the sinnes of their youth and age accompanying them: to whom he will say, Depart from me, ye cursed into euerlasting fire, which is prepared for the diuell and his Angels, Matth. 25, 41. We see how the consideration of the Sessions or Assises striketh a terror into the heart and conscience of the guilty malefactor: how much more then shall the solemne day of the Lords last iudgement, amaze, affright, and astonish the Reprobate, who haue drawne sinne vnto them as with Cart-ropes, and haue cloathed themselues with shame, as with a Robe? This wil be a day of blackenesse and of darkenesse, a day of clouds and obscuritie, a day of horrour and confusion vnto them that dwell vpon the face of the earth, when God shall come to iudge without respect of persons. [Page 937] For what rest or comfort can the malefactor take when he is alwayes in expectation of the comming & approach of the Iudge? Whereas the godly haue peace of conscience, and shall lift vp their heads, because their Redeemer draweth nere. So thē, as Balaam wished, yt he might dye the death of the righteous, and his last end might be like his: so let vs all craue and desire of God, that we may not dye the death of the vnrighteous, nor our last end be like his.
Ʋse 6 Lastly, let vs care for it more then for the body, & bestow more labot & paines in adorning & garnishing of it. For what is the body, & what is this mortal life, but a litle blast? Stop his mouth, & hold his nostrils but a while what is he but a carkasse? But the soule, albeit it haue time of beginning, yet shall neuer die, or cease to be, but remaineth eternall without an ending, and shall neuer be extinguished. It standeth vs thereupon, in regard of the diuine nature of the soule, and the excellency thereof aboue the body, to imploy more time, and to bestow more paines in beautifying the soule with heauenly graces, then trimming & attiring the body with outward ornaments. For as the body hath his garnishings, so hath the soule likewise her proper deckings. And yet (alas) if we should enter into a suruey and examination of the deeds of men, and marke what their behauiour is concerning their soul, and compare it with the care they haue of their vile bodies and rotten carkasses, we shall quickly perceiue and discerne, that the prouision of the one destroyeth and swalloweth vp the preparation for the other. Wee see how men toile and moile all their life long, rising early, watching long and late, faring hardly, labouring continually, and sweating exceedingly, to prouide for the body and for the belly, the things of this life that must fade & perish, according as the Apostle saith, 1. Cor. 6, 13. Meates are ordained for the belly, and the belly for meates, but God shall destroy both it and them. But the soule lyeth vnprouided and vnregarded of the greatest number, they passe not greatly whether it sinke or swimme, whether it starue or prosper, whether it goe to hell or to heauen. If a man or woman haue a small spot in their garment, or a blemish in their face, wee see how carefull they are to correct and amend it: but if their soules lye full of sores and corruption, full of boyles and blisters, full of wounds and grieuous swellings, they neuer regard it, they haue no feeling of it; they are neuer grieued at it, or troubled with it. Marke the practice and common behauiour of most persons, on the Lords day, which is the market day of the soule: do they not bestow greater time, & moe houres in the day, in trimming of the body, & prouiding for the belly, then in the exercises of Religion? Which ouermuch care of the body argueth a carelesnes for the soule. Doth not this bewray our contempt of the food of our soules, & a lamentable loathing of the heauenly Manna of the word of God, following after our worldly profit, & running madde after our vaine pleasures? And yet these men, if they were asked, are not ashamed to say, they take more care for their soules then for their bodies. Wee see how farre men will trauaile, & what tedious iourneyes they will take to encrease their wealth: & if a litle famine pinch, & hungerbite them, they wil compasse sea & land, & wander farre & neere to serue the body, & fill the belly. If the care for the nourishment of thy soule, were answerable to this diligence, thou woldst not doubt for ye euerlasting good of thy soule, to take at least as great paines to prouide for the food of thy soule that endureth to eternall life. For what shall it profite a man, if he winne the whole world, and then lose his own soule? Or what shall a man giue for the recompence of his soule? Mat. 16, 26. First therefore seeke the kingdome of God and his righteousnesse, &c, Math. 6, 33.
Verse 11. [Then Balak said vnto Balaam: What hast thou done vnto mee? I tooke thee to curse mine enemies, and behold thou hast blessed them altogether.] Hitherto we haue spoken of the prophecie, which God constrained the false Prophet to vtter: now let vs see the effect thereof. We cannot be ignorant that the purpose both of Balak and Balaam was malicious and full of cruelty: they looked for a glorious successe and euent of their labours, but al their practices are defeated and disappointed. Balak hoped through Balaam to preuaile against Israel, he comforted himselfe in this wizard, he carried him to an high mountain to see them; hee said before him (as we heard in the former chapter) Numb. 22.3. I know, that hee whom thou blessest, is blessed: and he that thou cursest, shalbe cursed: yet this hope is built vpon the sand, or standeth in the ayre, and fayleth him that trusteth in it. From hence we learne,Doctrine. The hope of the wicked is vaine. that the expectation, hope, and confidence of the wicked come to nothing in the end. Albeit, they comfort themselues in euil, and promise to themselues an happy end, yet the issue is vaine, and the snare is broken. Esau in the prophanenesse of his heart hauing sold his birthright, promiseth to himselfe a golden day, to recouer againe both blessing & birthright, and therefore thought in his minde, and vttered with his mouth, Gen. 27, 41. The dayes of mourning for my father will come shortly, then wil I slay my brother Iacob. But notwithstanding this diuelish drift and purpose of his, the blessing tooke place, and this hypocrite was disappointed. The Canaanites comforted themselues in Sisera, and promised themselues victory ouer the Israelites: The mother of Sisera looked out of a window, and cryed through the lattesse, Iudg. 5, 28, 29, 30. Why is his chariot so long a comming? Why tarry the wheeles of his charriot? They haue gotten and diuided the spoyle, euery man hath a mayde or two: Sisera hath a prey of diuers coloured garments, a prey of sundry colours made of needle [Page 938] worke for the chiefe of the spoile. See how the e-enemies of the Church glory, and oftentimes triumph before the victory, and putting on their armour, boast, as if they were putting it off. This wee see in Rabshakeh rayling against the people of God, and boasting in his owne strength. Let not thy GOD deceiue thee in whom thou trustest saying; 2 Kings 19, 11. Ierusalem shall not be deliuered into the hand of the King of Ashur. Hereunto commeth the saying of the Prophet Hosea, Hosea 12, 15. Ephraim is fed with the winde, and followeth after the East winde, hee encreaseth daylie lies and destruction. Thus they flattered themselues with vain confidence, and rested vpon deceitfull hope. Thus likewise the Prophet bringeth in the enemies of Christ, & of the Church conspiring against God, and encouraging one another in wickednesse, Psal. 2, 3, 4. Let vs breake their bands, and cast their cords from vs: but hee that dwelleth in the heauen shall laugh, the Lord shall haue them in derision, and breake them in pieces like a potters vessell. So then, when the wicked say, peace, peace, vnto themselues, and thinke themselues sure of their purposes, they shall faile in the midway, and suddainly come to destruction, verifying the saying of Salomon, Prou. 11, 7. The hope of the vniust shall perish.
Reason 1 The reasons are, first because as they set themselues against the Church, so God setteth himselfe against them. Can we then maruaile that they are confounded and consumed, against whom God opposeth himself? they are the enemies of God, and God professeth himselfe their enemy. Who euer arose against him and prospered? Who euer fought against him, and preuailed? They shall consume as the fat of Lambes before the fire, and melt as the waxe against the Sunne. This hath beene the faith and assurance of the Church of God in all their dangers that haue threatned and assailed them; namely, that God would take their cause into his hands, and reuenge the wrong done vnto them. Therefore when the enemies tooke crafty counsell against them, and consulted cruell things to compasse their destruction, saying; Psal. 83.12. Come, let vs cut them off from being a nation, & let the name of Israel be no more in remembrance, and let vs take for our possession the habitation of God: they prayed to God to confound their enterprizes, to fil their faces with shame, to make them afraide by his iudgments, to turne them vpside downe as a wheele, to persecute them with his tempest, that they might be as stubble before the wind, as the fire burneth the forrest, and as the flame setteth the mountaines on fire.
Reason 2 Secondly, they trust in lying words that cannot profit, and consequently they cannot prosper, because no man by his own strength, or the power of his owne hand can bring any thing to passe. God scattereth the deuices of the crafty, and taketh the wise in their craftinesse: so that man cannot by his care and confidence attaine to the fruite of his desire, Hagg. 1, 9. For God bloweth vpon it, and it commeth to nothing.
The vses of this doctrine remaine to be Ʋse 1 considered and handled. First, marke heereby the vnhappy estate of those that haue onely eyes of flesh, to rest vpon the things which they see. Nothing shall be able to helpe them, wofull therefore is their condition. This the Prophet teacheth, Ier. 17, 5, 7. Thus saith the Lord, Cursed be the man that trusteth in man, & maketh flesh his arme, and withdraweth his heart from the Lord; but blessed is the man that trusteth in the Lord, and whose hope the Lord is. So then, all they that make not God their Lord, are vnhappy. If the vngodly did consider these things, that they setting vp their rest vpon vaine things, and putting their confidence in a broken reed, cannot prosper, it would bee a notable meanes to bridle their vanity, and to suppresse their folly. If we should see a man naked & vnarmed to go into the field against his enemies, and perswade himself with a blast or bullrush to thrust them through, and throw them down on euery side, and make no doubt to get the victory: we would thinke him s [...]ttish, and pitty his folly; wee would wish him to keepe a good dyet, and keepe himselfe and his head warme, fearing the man were breeding mad. But thus it is with all the enemies of God and his people, that raise great hope by their owne deuices, and imagine great matters by their own counsels, they are as distracted and distempered men, they are in a miserable and wofull condition, leaning vpon a bulrush, and setling their trust and rest vpon a rotten reede. They build vp the tower of confusion, God will come downe against them, and diuide their tongues, as hee did at Babel. Gen. 11.8. Wofull therefore and wretched is the case of all those, whose confidence raised vp to high attempts, falleth on the ground: they trust in an arme of flesh, and are deceiued, for GOD laugheth them and their inuentions to scorne. They attaine not to the end of their desires, but are disappointed, and so their hope perisheth; and this is chiefly in death, when they shal remaine in misery for euer.
Secondly, let vs not rely vpon such vaine Ʋse 2 things, nor rest vpon deceitfull vanity, nor waite vpon lying dreames and deuices of men, for then all our expectation shall deceiue vs. What man is there in his right wits, yt would in danger leane on the spiders web, and yet thinke to be deliuered? Who would trust to a broken staffe? who would lay his strength vpon a weake reed? This is it that Bildad one of Iobs three friends vttereth, ch. 8, 14. & 20, 5, 6. where he teacheth, That the reioycing of the wicked is short, & the ioy of hipocrits is but for a moment: though his excellency mount vp to the heauens, & his head reach vnto the clouds, yet he shal perish for euer like the dung, & they which haue seen him shal say, where is he? His confidence also shalbe cut off, & his trust shalbe as the house of a spider: therfore it can minister no comfort to such as [Page 939] catch hold vpon it. Heereunto come sundry exhortations of the Prophet in the Psalmes, Psal. 62, 10. & 20, 7, & 125, 1. If we rest vpon God, we shall haue a sure staffe that shal neuer faile: we build vpon that hope that shall neuer make ashamed; They that trust in the Lord shal be as mount Sion, which cannot be remoued, but remaineth for euer.
Ʋse 3 Lastly, seeing the glory of our enemies shall end in shame, and their vaine reioycing be buried in confusion: let vs all take comfort and cheere vp our selues, and one another, when we see the enemies of the Church plot and conspire against the Church. Albeit they lay their heads together, and be very busie to stoppe the course of the glorious Gospel, yet this is our hope, that their hope is but on the spiders web, the gates of hell shall neuer be able to preuaile against the Church, and themselues shall worke out their owne destruction. Thus doth the Prophet comfort himselfe, Psal. 49.5, 6, 7. Let this stay our faith, and comfort our hope, when wee see mighty plottings, subtill proceedings, deepe deuices and conspiracies of the wicked. For why should we feare, seeing they wait on lying vanities, and forsake their owne mercy? See this in the example of Pharaoh, of Haman, of Sancherib, of Herod, and sundry others. If other enemies in our dayes follow their deeds, let them also feare their ends. And for this purpose the Prophet speaketh vnto them, Esay 8, 9, 10. Gather together on heapes, O ye people, & ye shall be broken in pieces, and hearken all yee of farre Countries: gird your selues, and ye shall be broken in pieces: gird your selues, and ye shall be broken in pieces: Take counsell together, yet it shal be brought to nought: pronounce a decree, yet shall it not stand, for God is with vs. Thus the enemies shalbe confounded: thus their counsels shalbe ouerturned, so yt wee neede not to feare them, or their deuices. They are like a reed of Egypt, which if one leane on it, will breake in pieces, and run into his hand to his great hurt.
13 And Balak said vnto him, Come I pray thee with me vnto another place, whence thou mayest see them, and thou shalt see but the vtmost part of them, and thou shalt not see them all: therefore curse them out of that place for my sake.
14 And he brought him into the field of the watchmen to the top of Pisgah, and built seuen altars, and offered a bullocke and a ramme on euery altar.
15 After hee said vnto Bal [...]k, Stand heere by thy burnt offering, and I will meete the Lord yonder.
16 And the Lord met Balaam, and put an answere in his mouth, and said, Goe againe vnto Balak, and say thus:
17 And when he came to him, behold he stood by his burnt offering, and the Princes of Moab with him: so Balak said vnto him, What hath the Lord said?
Hitherto wee haue spoken of the former part of the Chapter, which is the first attempt and the first prophecy. Now we come to the second attempt and practice which Balaam maketh, to hurt and bewitch the people of God, when hee seeth his first succeedeth not according to his purpose and desire. Wherein consider three things: First, their preparation for a new proiect: Secondly, the second Prophecy: Thirdly, the issue and effect thereof, together with a fresh purpose to make another attempt, and a new encounter. Touching the preparation, after that Balaam had shewed the true cause of his blessing of Israel, and had declared that hee was ready for his part to haue wrought his skill vpon them that they might languish and pine away, and had therefore prepared altars, sacrifices and enchantments; but the Lord put a blessing into his mouth, which he was compelled to vtter and pronounce against his will, according to the saying of the Wiseman, Prou. 16.2. The preparations of the heart are in man, but the answere of the tongue is of the Lord: After this answere, I say, Balak leadeth him to another place, and chuseth such a standing for him, that he should no more see the whole hoast of Israel, but only the vtmost part of them, supposing that the change of place would worke an alteration of his purpose. For he thought that Balaam was dashed and daunted in his intent, by beholding the great multitude and comely order of Gods people: so that the superstitious King thought, that the reason of not cursing the people proceeded from weakenesse and want of courage, not from the vanity of his enchantments. As if he should haue said; It may be thou faintest and fearest the people being many (as also I both feare them for their multitude, and hate them for their strength,) and therefore darest doe nothing against them: thou seest all of them, and therefore thy heart faileth thee. But come with me, I will bring thee to such a place, where thou shalt take a view onely of the reareward of them. So then, be of good courage and feare nothing, I know thou hast skill enough, and therefore that which thou couldest not doe out of the other place, performe thou readily and resolutely out of this place. And for this purpose hee brought him into ye field of watchmen where the sentinell was set, and where the spyes lay to marke the marching and approching of the enemy, & guideth him to the top of a certaine hill, where againe seuen Altars are builded, and seuen sacrifices are offered.
After this, Balaam commanded the King to stand by the burnt Offerings, and himselfe to please his humour, goeth to see if hee can haue any better successe then hee had had hitherto, in raising vp the God of the Hebrews. For to colour his sorcery, hee betooke himselfe to a solitary place, not to aske counsel of God (as the true Prophets of GOD vsed to doe,) but to performe his intended coniuration, [Page 940] & to raise a great expectation of his art, as appeareth in the Chapter following. Now whilst he goeth about his diuellish Magicke, GOD met him, and without speaking moe words vnto him, he put another prophecy into his mouth, which returning backe to Balak, he commanded him to vtter. Not that God was compelled and enforced by his enchantments to appeare vnto him, or had any respect at all to his witchcraft; for hee was vnworthy that God should vouchsafe him a word; but it was in regard of his owne people Israel,Deut. 32, 31. that their enemies might know they were a blessed people, and witnes against their wils, that they were vnder the power and protection of God, the poorest and lowest member whereof, God more respecteth then a thousand Balaams. This was the cause why GOD suffered him not to goe forward in his sorcery, or to raise vp the diuell to delude and deceiue him, as Saul was deluded by the likenes of Samuel, 1. Sam. 28, 14. Albeit therefore this causelesse curse could not haue succeeded, if he had proceeded: yet this curse made most for the manifestation of Gods glory, and the good of his people.
Verse 13. [Come I pray thee with mee into another place, and thou shalt see but the vtmost part of them, and shalt not see them all.] Heere we haue another preparation of a cursed plot or proiect. They change the place, but not their minde. The former atrempt was dashed and ouerthrowne: yet heere wee see the net is spread againe, and the snare laid, so vnsatiable is their malice against the Church of God. We see then how he carrieth him to another place, to begin a new practice, the former frustrate. From hence wee learne,Doctrine. Enemies leaue no meanes vnattempted still to plot the Churches ouerthrow. Plut. in vit. Annib. that the wicked leaue no meanes vnattempted still to seeke the Churches ouerthrow. Although they bee oftentimes crossed in their purposes, and finde hard successe in their intended wickednesse, yet they neuer rest nor giue ouer, like desperate enemies that will neuer be quiet, whether they be conquerours or conquered, as once Annibal said of Marcellus. This is it which the Prophet Esay declareth, Esay 29.8. Where he sheweth, that it is no maruaile if the Chaldeans thunder against the Iewes, and suddainly sweepe them away, as a whirlwinde carrieth away the chaffe, seeing their rage against them is vnsatiable, being compared to hungry men that dreame they are eating, and are not satisfied: to thirsty men that thinke they are drinking, and when they awake, their thirst is not quenched: so the enemies doe hunger & thirst most earnestly, so that nothing can content them, but the subuersion of the Church. This endlesse & restlesse fury we see in al ages of the Church.1 Kings 20, 23 The Aramites were subdued by Israel, and had receiued a notable foile in open field: but wil they giue ouer & desist? No, they persist & proceed, they repaire their forces, & will not giue ouer. This appeareth in Cain toward Abel; in Saul toward Dauid; in the Scribes and Pharisies toward Christ; in Haman and his sonnes toward Israel; in the chiefe Priests toward Paul. Albeit they be ouermamastered, their counsels detected, their purposes defeated, and themselues be disappointed, that they may see how they fight, not against men, but against God yet their diligence is vnweariable, and their rage vnspeakable.
This truth will further appeare vnto vs by Reason sundry reasons drawn from the person of God, and from the conditions of the enemies of the Church. God seeth the wickednesse of their hearts, & heareth the groanes & afflictions of his elect, yet he suffereth the vngodly to whet their tongues, & sharpen their swords against them, to the end hee may gaine glory to his great Name in the confusion & destruction of them. Pharaoh contriued sundry plots & fetching deuices to subuert the Church in Egypt, some secret, some open, Exo. 1.17. & 9, 16. Rom 9.17. He commanded the midwiues to stifle & strangle the young infants comming out of their mothers wombe, which are the spawn & fry of Religion, & the hope of the succeeding Church. When this diuellish deuice was discouered and disappointed, because the midwiues feared God, & did not as the King charged them, but preserued aliue the men children, then he attempteth another way, commanding by publique edict to drown and destroy their children, & afterward vexeth them by making bricks, and carrying burdens. Thus he proceedeth from one euill to another. God setteth him vp as a marke, and appointed him to shew his power in him, and to declare his Name throughout all the world. Thus GOD draweth good out of euil, and manifesteth his owne glory in confounding the malice of mischieuous enemies.
Secondly, the enemies of the Church run Reason 2 on in malicious courses to vndermine ye good estate of the Church, because they are led by the spirit of the diuell, as his vassals and slaues to do his will. Why did Cain burst with enuy against his brother, hanging down his head, & drawing his weapon? Because he was led by that euil one, the prince & god of the vngodly 2. Cor. 4, 4, who blindeth their minds, worketh in their hearts, & holdeth them in ful power & possession. The greatest deuouring beasts in the wildernesse alwayes keepe their courses & recourses,Psal. 104, 2 [...] 12, 23. either wearinesse constraineth them to cease, or the light of the Sunne affrighteth them, whereby the silly prey getteth some respite and refreshing: But Satan the Prince of this world is neuer at rest, he is euer greedy, and neuer weary, alwayes plotting, practising, catching, destroying and deuouring. The light of the day, and darkenesse of the night are both alike to him: Iob 1, 7. Who compasseth the whole earth, and walketh in it too and fro, 1 Pet. 5.8. like a ramping and roaring Lyon seeking whom hee may surprize and subuert. The end of one tentation is the beginning of another. Hee will neuer [Page 941] make peace with vs, vnlesse wee deliuer our soules vnto him in hostage. Nahash the Ammonite is noted of extreme cruelty, that would no otherwise make a couenant with the men of Iabesh Gilead, but on this condition, that he might thrust out all their right eyes, and bring ye shame vpon all Israel, 1. Sam. 11. But Satan, as he is more mighty, so is he more malicious; he will haue both eyes and hands, he wil haue both head and heart, hee will haue possession both of soule and body. And therefore no maruaile if the sonnes of Belial bee stamped with his Image, and resemble him in an vnweariable desire of mischiefe, plotting and performing day and night one mischieuous attempt or other against the children of GOD.
Vse 1 Let vs now carefully apply this doctrine to our vses. First, consider from hence the cause of the confusion of the enemies of the Gospel, and of the godly. They deuise crafty counsels and conspiracies against the faithful, but withall, they worke out their owne death and destruction, and ouerthrow themselues in their malice & mischiefe. For of al such the Prophet saith, Psal. 7, 15, 16. He hath made a pit, & digged it for another, and is fallen himselfe into the pit that he made: his mischiefe shall returne vpon his owne head, and his cruelty shall fall vpon his owne pate. The hatred of the vngodly goeth before, and the iudgements of God follow immediately after, who hath prepared him deadly weapons, & will ordain his arrowes for them that persecute his seruants. This the Prophet pronounceth against y• enemies of the Church, Esai 8, 9, 10. Gather together on heapes, & ye shall be broken in pieces: gird your selues, and ye shall be broken in pieces: take counsell together, yet it shall be brought to nought; pronounce a Decree, yet it shall not stand, for God is with vs, Behold the horrible down-fall of Haman an Arch-enemy of the people of God, [...] 7, 9, 10. raised vp from the highest degree of honor and dignity, who thought it too little to lay hands on Mordecai alone, but sought to destroy all the Iewes that were throughout the whole kingdome: he fell into the lowest step of shame & reproach, & was hanged on the tree that hee had prepared for Mordecai. The aduancement of the wicked is but for a momēt, & their destruction commeth suddainly, according to the saying of the Prophet Dauid, Psa. 37, 35, 36, & 58, 6, 7, 8, & in Iob 20.4. Thus we see, that the malice of the wicked turneth to their own calamity and confusion, so that when they haue raked & ransacked all the corners of their heart to contriue meanes to ouer-throw the Church, they shall find by woful experience that God hath many moe meanes and wayes, to turne their owne deuices to their owne destruction.
Secondly, see hereby Gods almighty power Vse 2 and abundant kindnesse in sauing and preseruing the Church among so many enemies, as it were a little flocke of sheepe among so many wolues.
For we may behold a part of his chastisements vpon his Church, by setting them in the world as in a wildernesse, and that among the wicked, as it were among so many beasts, whereby their faith is tried, their obedience manifested, and their patience proued: so wee see his maruailous mercy in their deliuerance from them as out of the denne of Lyons, inasmuch as we know to our endlesse comfort, that notwithstanding, all the pollicies and practices of the diuelish and damned crew of most spiteful and desperate enemies, yet God holdeth vp the heads of his people that they are not drowned, like the Arke that floated on the waters: Reu. 12, 15. Howsoeuer the serpent cast out of his mouth water after the woman like a floud, that he might cause her to bee carried away of the floud. Let vs therfore confesse before the Lord his louing kindnesse, and acknowledge surely that saluation is of the Lord, and not of our selues, of his mercy, and not of our own merit. This the Prophet professeth at large,Psal. 114, 1, 2 2, 3. If the Lord had not bene on our side, may Israel now say, if the Lord had not bene on our side, when men rose vp against vs, then had they swallowed vs vp quicke, when their wrath was kindled against vs. Then the waters had drowned vs & the streame had gone ouer our soule: then had the swelling waters gone ouer our soule: Praised be the Lord, &c.
Lastly, let vs lay vp these things in our Vse 3 hearts, and know the nature of our enemies, and the greatnesse of our own danger. Let vs consider the present perill and estate of the Church, and looke for such enemies. Let vs all watch ouer our selues, and weigh our calling and condition. It is not a calling to outward peace and prosperity, neither must wee looke here to find carnall ease and delight, but when one trouble and tempest is ouer-blowne, and the griefe of one affliction is ended, wee must not then grow carelesse and secure, wee must not lull our selues asleepe in the cradle of sensuality; but in the end of one affliction, wee must looke for another to beginne, & alwaies to keepe watch and ward, knowing the frailty of our owne flesh, remembring Satan to be an enemy of our peace and happinesse, and considering our life to be as a continuall warfare, so long as we tarry in this Tabernacle. If wee be compassed about with many enemies, and to be put into the furnace of affliction made exceeding hot, let vs still haue comfort and consolation, God will make the end glorious, & the issue happy.Dan, 7, 28. This vse is taught and practised by the Prophet Daniel, where a vision of foure beasts is shewed vnto Daniel, and the calamities to come successiuely vpon the Church of the Iewes thereby fore-shewed, he apprehended this doctrine by faith, and kept it in his memory, to remaine with him for his comfort and instruction for euer.
Wherefore, let vs not promise rest to our selues after one deliuerance, the enemies will gather themselues together againe: and when wee haue victory ouer one tentation, [Page 942] let vs prepare our selues for a new combat, and make ready our armour for another assault.Luke 4.13. Iob 1. and 2. This wee see in Christ, the head of the faithful. This wee see in Iob a man that feared God and eschewed euill, who hauing vanquished Satan in one tentation, hee returned eftsoones, and redoubled his forces vpon him with another. If this practice of the diuel were well pondered and throughly considered, it would not onely preuent and redresse much impatiency, but worke much peace and contentment in our hearts. For what is the cause that we are so impatient vnder the crosse, murmuring against God in our trials and tentations, accounting them heauy and intollerable burthens vnto vs, but because we promise to our selues peace and pleasure, in the dayes of our pilgrimage, and wee dreame of an heauen here vpon earth?
But if wee will profite aright in affliction, whereby our faith is tryed,1 Pet. 1, 7. and made much more precious then gold that perisheth: wee must looke continually to be assaulted, if we would not suddainly be surprised, & so come as a prey into the iawes of Sathan.
Verse 13.14. [Thou shalt not see them all: So hee brought him into the field of the Watchmen, &c.] We haue heard before how the enterprises of Balaam were disappointed of God, and so the wisedome of the wise confounded. Now the King, seeing himselfe crossed in his purpose, and desiring to make an end of this matter, carrieth him vp to another place, where he might onely see a part of the Israelites his enemies. Why doth hee take this course? [...]urely because he thought he feared the sight of that great multitude, and considereth not the vanity of his sorcery. Howsoeuer therefore they might see with their eyes, and (as it were) feele with their hands God fighting against them, yet both of them proceede in their purpose [...]: the King in prouoking, the false Prophet in hearkning and obeying. Loe how obstinate the wicked are in euill, & setled with a full resolution to continue in their course; so, that albeit they change the place, yet abide in their former purpose, and cannot be brought to acknowledge their own folly. From hence we learne,Doctrine. Wicked men in their euil successes, lay the fault vpon second causes. that wicked men when they haue euill successe, neuer look vp to God whom they haue offended, nor consider their sinnes whereby hee is prouoked, but lay the fault in second causes, and in anything rather then vpon themselues. This corruption appeared in our first Parents, immediately after their transgression. For when they saw the filthinesse of their nakednesse, and the miserable experience which they had gotten, losing the good,Gen 3.12, 13, and enioying the euill, Adam laide the fault vpon the woman, as the woman did vppon the serpent, and could not be brought to acknowledge their owne offence. When the Philistims were plagued, and the hand of God was sore vpon them for abusing the Arke, they did not strike their hand vpō their thigh, and confesse they had sinned, but doe ascribe all things to blinde-chance and vncertain fortune, whereas nothing is done without the decree and prouidence of God: Therefore, determining to send backe the Arke, they reason thus, 1. Sam. 6.9. If it goe vp by the way of his owne coast, it is the God of Israel that did vs this great euill: but if not, wee shall know then that it is not the hand that smote vs, but it was a chance that happened vs.
This like wee see in the Aramites, when they had ill successe in the battell against the Israelites, they said, 1. Kings 20.23. Their gods are gods of the mountaines, and therefore they ouercame vs; but let vs fight against them in the plaine, and doubtlesse wee shall ouercome them. Heereunto accordeth the saying of the Wise man, Prou. 19.3. The foolishnesse of a man peruerteth his way, and his heart fretteth against the Lord; that is, when the scourge of God lyeth sore vpon the transgressours for despising the Word, for abusing the Sacraments, or for practising any wickednesse, they learne not by his plagues and iudgements to accuse and iudge themselues, but accuse God as the authour of their euils and aduersities, and murmure against him for dealing so rigorously & sharply with them, like to the dogge that byteth the stone, but looketh not after him that casteth it.
The reasons. First, wicked men want the Reason 1 knowledge of the true God, to iudge of their crosses and afflictions; and therefore no maruaile if they bee disquieted, and fret through the euill successe they haue in their enterprises. This made the wise Salomon to say, Prou. 19.3. They s [...]et against the Lord. The want of sound iudgment and a right vnderstanding, is the mother of all the corruptions which are in vs, and of the sinne which we commit. For we should ascribe to our owne folly the things that goe not well with vs, and not through impatience accuse God, neither impute the euill successes of our affaires to him, but to our selues; euen as he that stumbleth and falleth against a stone, should not accuse the stone, but his owne hastinesse and heedlesnes. Now then, if wicked men want the knowledge of God, and the feare of his Name, to guide them in the search and suruey of their owne wayes, to enquire into the true cause of their euill successes, wee cannot maruaile if they wander vp and downe in their owne imaginations, and can neuer finde the fault to bee in themselues.
Secondly, the vngodly are blinded with a Reason 2 selfe-loue and selfe-liking of themselues, aboue God or his Word. The loue of the creature, or of our selues more then God, or equall with God, hindereth vs in good things, and quite swalloweth vp the loue of our brethren, and darkeneth the light of vpright iudgment, that it cannot shine in our hearts. The conceited person thinketh himselfe a wise man, and [Page 943] imagineth his owne course to be the best, vsing no aduice of others, as if he himselfe were in all things sufficient of himselfe, to see what is best for himselfe. This Salomon excelling in wisdome, teacheth to these conceited persons abounding in folly, Prou. 12.14. The way of a foole is right in his owne eyes, but he that hearkeneth to counsell is wise. So in another place, Prou. 18.2. A foole is not delighted with vnderstanding, but with those things which are in his owne heart. And againe, Prou. 26.12. Seest thou a man wise in his owne conceit? There is more hope of a foole then of him. These selfe-louing and selfe-liking fooles are delighted with their owne folly, which they labour to publish and make knowne to all men, and may worthily beare away the bell from all the fooles in the world. For these are proud fooles that highly esteeme of their owne wisedome, and scornfully disdaine the counsell and wisedome of all other men. Seeing therefore euill men want the wisdome of God that is from aboue, and abound with selfe-loue, which descendeth not from aboue, but is earthly, sensuall, and diuellish: we cannot greatly maruaile if wicked men will acknowledge no fault in themselues, but wholly looke to second causes, and lay the blame vpon the most High, when they faile in their purposes.
Vse 1 The vses of this doctrine. First of all, wee learne this truth, that no euil man can look for any good successe in the matters he taketh in hand: but let him alwaies be sure to be crossed & cursed of God. Albeit thou lay in thine own conceit neuer so strong a foundation, & work neuer so wisely in thine own imagination, yet if thou make not God thy Counsellor, [...] 119.24. and his Word thy director, thy wisdome shall be turned into folly, and thou shalt be taken in the snare of thine owne hands. For all sin against God bringeth with it the wrath of God, and the euill life of a sinner, drawes vpon his owne head sundry crosses and calamities, causeth him to haue ill successe, and raiseth vp infinite iudgments against him. Whensoeuer we despise his word prophane his Sabbaths, defile his Sacraments, and practise any vnrighteousnesse against men, and impiety against God, then followeth and falleth vpon vs some sicknesse or trouble, some crosse or affliction, one way or another: as the Apostle sheweth, For your dissention and vnreuerent receiuing of the Lords Supper, 1. Cor. 11.30. many are weak and sick among you, and many sleepe. Now, when the rod and scourge of God lyeth vpon the backe of transgressours, and they feele themselues sore plagued, either they accuse God as the authour of their trouble, or murmure against his punishment, or rest vpon second causes, which are ordered by him, who is the principall cause.
Vse 2 Secondly, we learne, that if we would haue God blesse vs, and the lawfull labours of our hands, we must be godly in Christ Iesus. If we leade a sincere and sanctified life, & purge our hearts to be a peculiar people to God, zealous of good workes, wee haue a sure promise of good successe, and strong assurance of a plentifull blessing to follow vs all the dayes of our life. There is no good successe in any thing without Gods blessing. And this is the cause why God blesseth vs not, because wee blesse not his Name, wee liue not as a people vnder his protection, wee do not deny vngodlines & worldly lusts, liuing soberly, righteously, and godly in this present world, hauing our conuersation in the heauens, and looking for the blessed hope of glory and immortality. Hereunto commeth the saying of Salomon, Prou. 16, 3. Psal. 37.3, 1 Pet. 5, 7. Commit thy workes to the Lord, and thy thoughts shall be directed.
This is a worthy saying to redresse our weakenesse and distrust, and to make vs rest and rely our selues on Gods good prouidence. This also the Prophet Dauid teacheth, Psal. 127, 1, 2. All the fruit of our labours & cares dependeth vpon the prouidence of God; yea, all our industry and studie shall be vaine and vnprofitable, vnlesse he guide all our affaires. To this purpose the Prophet speaketh in another place, that the godly,Psal. 1.1.3. refusing the counsell of the wicked, the way of sinners, the seat of scorners, shall bring forth fruite in due season, so that whatsoeuer he shall doe, shal prosper. It is God alone that directeth the wayes and works of the faithful, and without him is no good successe. This wee see verified in Ioseph, Gen. 39, 2, 3. The Lord was with Ioseph, & he was a man that prospered, and was in the house of his master the Egyptian: And his master saw the Lord was with him, and that the Lord made al that he had to prosper in his hand. The like the Scripture [...] testifieth of Hezekiah, that hee prospered in all his workes.2 Chro. 32, 30 and 20, 20. So Iehosaphat spake to the people, Heare ye me, O Iudah & the inhabitants of Ierusalem, put your trust in the Lord your God, and ye shall bee assured: beleeue his Prophets, and ye shall prosper. Thus also the Lord exhorteth Ioshua after the death of Moses, Iosh. 1, 8. We do all of vs desire the blessing of God vpon our labours, and to haue good successe in our seuerall callings: this is the pathway that we must walke in, namely, a godly life and conuersation: without this, his blessings shall turne into curses, and wee shall neuer attaine the end of our hope. This appeareth by the words which the man of God spake to the King of Israel, saying; Thus saith the Lord, Because the Aramites haue saide, 1 King 20, 28 the Lord is the God of the Mountaines, and not of the Valleys, therefore will I deliuer all this great multitude into thine hand, and ye shall know that I am the Lord.
Lastly, we are bound euery one to consider Vse 3 the true cause of euill successe to be in our selues. When the hand of God is any way vppon vs, that he plagueth vs in the house, or in the field, in our persons, or in our families, in our bodies, or in our soules; we must not accuse the ayre, or the earth, heate or cold, moysture [Page 944] or drouth, but learne to lay the fault vpon our selues and sinnes, and flye to God to haue the plague and punishment remooued from vs. Thus Balak and Balaam ought to haue done, when they saw the iudgment of God vpon them, crossing their attempts; and not flatter themselues with better successe, by changing the place, by renewing their altars, and by multiplying their sacrifices. They should haue forsaken their olde practices, and not haue thought vpon new places; they should haue changed their minde, and not their place. For GOD is euery where, and the godly are vnder his hand and protection wheresoeuer they are. Therefore the Lord by the Prophet Ieremy saith, Ierem. 23.23. Am I a God at hand, and not God a farre off? Can any hide himselfe in secret places that I shall not see him, saith the Lord? Doe not I fill Heauen and earth, saith the Lord? This is diligently to be considered of euery one of vs, when wee meete with any crosses and contradictions, not laying the fault vpon this place or that person; but let vs search and try our wayes, and turne againe to the Lord. Let vs lift vp our hearts with our hands vnto God in the heauens, saying: We haue sinned and haue rebelled, therefore thou hast not spared, Lam. 3.40. We oftentimes can cast our eyes vpon others, and sit in iudgement vpon them, wee are ready to censure with a sharpe censure, and esteeme them as men forgotten and forsaken of GOD, when they are corrected and punished by his hand. So did the friends of Iob, Iob 4, 7. So did the disciples of Christ, Luke 13.1. Iohn 9, 2. So doe the men of this world: wee are quicke sighted, and haue Eagles eyes to looke into the actions of others: but wee are blinde and blockish to perceiue the blemishes; yea, the beames that are in our selues. We can see the least mote in the eye of another, but cannot beholde the blockes that lye in our owne. Wee set the sinnes of others before our faces, but wee cast our owne behinde our backes. We must therefore all remember, to beginne with our selues, and so descend to others, lest it bee iustly said to vs, Luke 4, 23. Physicion, heale thy selfe. Thus Christ admonisheth and calleth backe the proud Pharisies from censuring the woman and requiring sentence against her,Iohn 8, 7. whilst they themselues lay without repentance in their sinnes, and were guilty of the same or greater iniquities. Let vs all beginne with our selues, and so proceede to others. Let vs first of all hate sins in our owne persons, and thereby we shall learne to hate them in others.
18 And he vttered his parable and said, Rise vp Balak, and heare: hearken vnto me, thou son of Zippot.
19 God is not as man that he should lie, neither as the sonnes of man that hee should repent: hath he said, and shall he not doe it? And hath he spoken, and shall he not accomplish it?
20 Behold, I haue receiued commandement to blesse: for hee hath blessed, and I cannot alter it.
21 He seeth not iniquity in Iacob, and he beholdeth not transgression in Israel: the Lord his GOD is with him, and the ioyfull shout of a King is among them.
22 GOD brought them out of Egypt, their strength is as an Vnicorne.
23 For there is no sorcery against Iacob,Gen. 16, 1 [...] nor south-saying against Israel: according to this time, it shall be said of Iacob and Israel, what hath God wrought?
24 Behold, the people shall rise vp as a Lyon, and lift vp himselfe as a young Lyon: hee shall not lye downe till he eate of the prey, and till hee drinke of the bloud of the slaine.
In the wordes immediately going before, wee haue handled the Preface and preparation for for a new attempt: now commeth to be considered and handled the prophecie it selfe, which is the second in number:The seco [...] prophecy [...] Balaam. wherein wee are to consider two things. First, the entrance: secondly, the matter it selfe. In the entrance hee singleth out Balak by his name, and by the name of his father, and stirreth him vp to a reuerent and religious attention. Now, because hee was to speake vnto him in the Name of GOD, he commandeth him to rise vp, as seruants arise when their masters call them, willing him to heare and hearken what hee should say vnto him from the Lord, Note also, that to make him ready to bee taught, and quicke to conceiue, he doubleth the sentence, and cryeth out to haue audience giuen him. Indeede hee had rather to haue murmured and muttered closely, then vttered openly this blessing, if hee might haue beene at his owne choise, fearing to purchase the Kings displeasure, & to lose both crowns and credite to himselfe: but hee is constrained to publish and proclaime it aloud in the eares of Balak, and to repeate his words againe and againe, saying; Rise Balak, & heare: hearken vnto me thou sonne of Zippor.
Touching the substance of the Prophecie, we must obserue that the matter is first handled, and then concluded. In the propounding and handling of the matter, he sheweth, that howsoeuer to pleasure the King, hee would haue cursed the people of God, yet hee is not able to vtter one word against them, but is made against his will, as a cryer to publish, as a witnesse to confirme, and as a messenger to divulge their happinesse, and so to strengthen that which before hee had deliuered and pronounced. But first hee setteth downe the vnchangeable nature of GOD in his decrees and workes, who is constant, true, and faithfull [Page 945] in performing his will: as if hee should say; At thy commandement (O King) I am come vp hither, thou thoughtest if I changed my place, GOD would also bee changed; but thou art greatly deceiued. For GOD is not a lyer, nor changeable as a man is, he will not alter that which is gone out of his mouth, nor call backe that which hee hath decreed, touching the people of Israel. Yea, Balaam himselfe is heere made an helper and furtherer of Gods prouidence, in publishing as an Herald, the praises of his people, so that seeing hee had receiued a commandement to blesse them, he declareth; that forasmuch as GOD will not alter his purpose, hee is not able to alter and change it, neither to stand and resist the worke and Word of God, although he desired it neuer so earnestly and instantly. So then the summe of this Prophecy is this: The people of Israel continue an happy and blessed people vnder Gods mighty protection and preseruation,The summe [...]f the second Prophecy. notwithstanding the diuerse and diuellish practices of all their enemies. This truth is further strengthened and confirmed, both from the person of GOD, and from the person of Balaam. To beginne with the former point, hee setteth foorth sundry speciall tokens and testimonies of the fauour of GOD, blessing them both with spirituall blessings in heauenly things, and with temporall blessings in earthly things, In regard of benefits belonging to the life to come and accompanying saluation, hee sheweth diuers priuiledges bestowed vpon them, concerning their iustification, sanctification, regeneration, and comfortable vse of the Word vouchsafed vnto them, Touching their iustification, hee saith; Hee seeth none iniquity in Iacob, and hee beholdeth not transgression in Israel: Whereby hee meaneth not, that they were freed from sinne, (for if wee say, we haue no sinne, we deceiue our selues, and there is no truth in vs) 1. Iohn 1, 8. but that he imputeth it not; he layeth it not to their charge, but he couereth it, and freely forgiueth it. Hee doth not charge them with it, but discharge them from it. Hee seeth their sinnes well enough with the eyes of his knowledge; but because they are couered in Christ, [...]. in [...] 31. he will not looke vpon them with the eyes of his iudgment; he beholdeth them, as wel able to discerne them, but not with a purpose to reuenge them. Touching their sanctification, he saith; The Lord his God is with him: not onely with his presence, but with his grace and Spirit of sanctification, For if wee speake of the presence of his essence and being, hee is with all persons, and filleth all places. This Salomon in his worthy and excellent prayer, 1. King. 8, 27. confesseth to GOD, saying: Is it true indeed that GGD will dwell on the earth? Behold, the heauens, and the heauen of heauens are not able to contain thee: how much more vnable is this house that I haue built? Heereunto accordeth the saying of the Prophet Ieremy, Ier. 23.24. Can any hide himselfe in secret places, that I shall not see him, saith the Losd? Doe not I fill heauen and earth saith the Lord? How then is this made a speciall priuiledge and prerogatiue bestowed on the people of GOD, to haue GOD with them, which is the common condition of all places and persons? I answere, that in respect of his Natute and being, he is no more in heauen then on earth; with the godly, then with the vngodly; in the Church, then out of the Church: but in respect of his effects, and the presence of his grace, fauour and protection. For as the soule of man is wholly in the whole body, and sitteth therein as a Queene, ruling in euery member and part of the body, in respect of the essence thereof, and is no more in the head then in the hand, nor in the hand more then in the heele: but it is saide to bee especially in the head, and in the hart, because there it exerciseth most worthy and weighty effects: so God is present euery where in the world, euen in the wicked and reprobate, in respect of naturall gifts of preseruation, knowledge, and such like. But he is present in the godly in more speciall manner, by more speciall graces of regeneration, and sanctification, of faith and repentance, ruling them by his Spirit, pardoning their iniquities, and remembring their sins no more: so that howsoeuer he may leaue them for a season to see their owne infirmity, and the necessity of his mercy, yet he neuer totally and finally departeth from them, but returneth in compassion toward them, and followeth them with his louing kindnes, vntill he haue brought them to eternall life: In these respects he is said,Numb. 14, 42. 2 Chro. 5, 7. to be farre from the wicked, and not to come neare their habitation. Touching the next priuiledge, which is his word, he saith: The ioyfull shout of a King is among them, that is; he ruleth them by the Scepter of his Word, which soundeth shrill among them as the blast of a trumpet, whereby is wrought in them both faith and sanctification. Touching temporall blessings, he painteth and pointeth out the long experience which his people haue had of his mercy in sauing them, and of his power in ouerthrowing their enemies. This he sheweth by a particular example of his wonderfull deliuerance from the tyranny of the Egyptians, who could not holde them in that slauery and bondage, but were constrained by great wonders and grieuous plagues to let them go. And as he deliuered them from the hard and heauy yoke of their oppressors, so he armeth them with strength, as with a shield against all their enemies, and fenceth them with his mighty hand, as the Vnicorne is with his borne: so that al the diuelish deuices, that diuelish men can practise, can no more preuaile against them, then poyson against the Vnicorne.
For we reade partly in the holy Scriptures and partly in other authors that haue searched out the nature of foure-footed beasts, both of [Page 946] the strength of the Vnicorne, and of the nature of his horne to expell poyson. This is it which the Lord himselfe speaketh in the book of Iob: Iob. 39, 12, 13, 14, 15, Psal. 22, 22, and 92.11, Esay 34, 7. Will the Vnicorne serue thee? or will he tarry by thy cribbe? Canst thou binde the Vnicorne with his band to labour in the furrow? or will he plough the valleyes after thee? So the Prophet Dauid describing his enemies, resembleth them for their cruelty to the Lyon, for their strength to the Vnicorne.
Aelian. lib. 16. hist animal. cap. 20.Likewise all men agree about the Vnicornes horne. Writers doe confesse, and experience doth confirme, that it hath force to expell poyson: therefore his horne being put into the water, purgeth it, and driueth out the poyson, that he may drinke without harme, if any venomous beast happen to drink therein before him. So the Israelites are compared to the Vnicorne in this place; partly, in respect of their owne strength, who whilst they were obedient to God, and serued him with a faithfull heart, could not be ouercome of their enemies, but stood victorious and inuincible against all dangers: and partly because no hurtfull or noysome arts vsed against them, should be able to worke their confusion.
Now to the latter point, which respecteth the person of Balaam, he acknowledgeth, that notwithstanding his sorcery and diuellish diuination, he was destitute of all power & ability to hurt them by his enchantments, & therfore saith; There is no sorcery against Iacob, nor southsaying against Israel: that is, the people of God, which were his posterity, Some vnderstanding these words, as if the people were praised and commended because they were not giuen to sorcery, and such like superstitions, as GOD condemneth in the Law, and had forbidden to be among his chosen people;Deu. 18, 10. but the meaning of Balaams words, rather seemeth to be this; that the elect people of GOD were so protected from aboue that no sorcery or southsaying could haue any force against them to doe them hurt.
This mercy of GOD was so great, so maruailous, so miraculous in the eyes of the very infidels their enemies, that from hence forward Balaam resolueth to leaue his Magicke, and extoll the workes of GOD toward Israel, that hee had done great things for them, saying; How great things hath the Lord wrought?
This is the substance of this Prophecy: now the conclusion followeth, shutting vp the whole with an admiration and commendation of the power and glory of Gods people. whose courage and happinesse shal be so great in subduing and subuerting their enemies, that as the Lyon resteth not till he hath gotten his prey, so they shall not put vp their swords and dwell in peace, vntill they haue sheathed them in the bowels of their enemies, and seene the destruction of them before their eyes. The meaning of the words is not, that they should be cruell and rauenous, or to stir them to be barbarous and beastly in shedding mans blood, and spilling it on the ground, as water that cannot he gathered vp againe: but to declare and assure, that their harts were valiant and victorious, so that they should be able to withstand all that did stand against them. This was performed and accomplished in Ioshua and Dauid, Psal. 60, 10. 2 Sam. [...], 2, [...] who fought the battels of the Lord, and trod downe their enemies, Iosh. 23.10. One man of them did chase a thousand, for the Lord their God fought for them, as he had promised them: but especially it was verified in Christ, Reu. 5.5. who as the Lyon of the Tribe of Iuda rose from the dead, led captiuity captiue, and hath put all things in subiection vnder his feete.
Verse 18. [He vttered his parable and said; Rise vp, Balak, and heare: hearken vnto me thou sonne of Zippor.] This is the entrance of the Prophecy, wherein he mooueth Balak to attention by three words, rise, hearken, heare. And when hee chargeth and commandeth him in the Name of GOD, to rise vp, he requireth of him to giue eare with meeknesse and reuerence. This wee see in the booke of Iudges, when Ehud appointed to bee a deliuerer of the people saide to Eglon King of the Moabites, I haue a message vnto thee from God, Iudg. 3, 2 [...] then he arose out of his throne. So when Samuel was to annoint Saul King ouer Israel, & to be gouernour ouer Gods inheritance, he saide vnto him; Bid thy seruant goe before vs, but stand thou still now, that I may shew thee the word of God, & that thou maist heare it with reuerence, 1 Sam. 9, 27. To the same purpose it is noted,2 Kings 23 2 Chro. 34 that when the Law of God was read, Iosiah stood by the Pillar, and made a couenant before the Lord. The like wee see in the booke of Nehemiah, when Ezra the Scribe read the Scriptures to the people, and gaue the interpretation of them, All the people stood vp in token of their reuerence and attention, Neh. 8.5. So in this place, Balaam requireth Balak to rise and stand vp when he was to speake vnto him in the Name of the Lord, as if he should say; Albeit thou be a King, and sittest in the throne, yet I come vnto thee from the King of Kings: thou rulest ouer thy subiects, but thou must bee content to suffer God to rule ouer thee: thou requirest silence and subiection to thy selfe, but thou must hold thy peace, & hearken with all reuerence & respect when he speaketh. From Doctrine hence we learne,All reuere [...] and atten [...] is due to t [...] Word & S [...] craments, whatsoeu [...] the speak [...] be. yt the Word of God is alwaies to be heard with great reuerence & wonderful attention. Whensoeuer wee come to the exercises of Religion, we must come with humility and humblenesse of mind, albeit they be deliuered and brought vnto vnto vs by wicked & vngodly men. The truth of this doctrine is confirmed vnto vs by diuers precepts, proued by many promises, and sanctified by sundry examples out of the Word of God.
Touching precepts, when Moses exhorted the people without adding or diminishing to obserue the Law, he saith, Deut. 4, 1, & 34, 12.13. Now therefore hearken, O Israel, vnto the ordinances and to the Lawes which I teach you to doe, that ye may liue and possesse the land. And afterward, Gather the people together, men, women, and children, and the stranger that is within thy gates, that ye may heare, & that ye may learne and feare the Lord your God, and keepe & obserue all the words of this Law: and that your children which haue not knowne it, may heare it, and learne to feare the Lord your God. This Salomon teacheth, Eccl. 4.17. Take heede to thy foot when thou entrest into the house of God, and be more neere to heare, then to giue the sacrifice of fooles, for they know not that they doe euill. Hereunto accordeth the saying of our Sauiour so often vrged, Mat. 13, 9. Reuel. 2, 17, 9, and 3, 6. He that hath eares to heare, let him heare. Touching the promises made to such as come with such an affection, we may reade in the Prophet Esay, chap. 66, 2, 5. To him will I looke, euen to him that is poore, and of a contrite spirit, and trembleth at my words. And againe, Heare ye the word of the Lord, all ye that tremble at my word. Lastly, touching the examples of the faithfull that haue gone before vs in the performance and practice of this duty, wee haue a cloud of witnesses recorded vnto vs. The Israelites after their returne from captiuity, are commended, Neh. 8, 2, 3. that when Ezra the Priest brought the Law before the congregation both of men and women, & read therein from the morning vntil the midday, the eares of all the people hearkned vnto the booke of the Law. So when Samaria was called & conuerted to the faith of Christ, by ye preaching of Philip, Acts 8, 5, 6, 10, 11, it is said; that the people gaue heed with one accord to those things which he spake, hearing and seeing the miracles which he did, as before they had giuen heed from ye least to the greatest, to the enchantments of Simon the sorcerer. And in the sixteenth Chapter ver. 14. the Spirit testifieth, that Lydia heard the Apostles diligently, whose heart the Lord opened, that shee attended vnto the things which Paul spake. The Apostle Peter writing to the dispersed Iewes, testifieth this, 2. Pet. 1.19. We haue a sure word of the Prophets, to the which ye do well that ye take heed, as vnto a light that shineth in a dark place, vntill the day dawn, & the daystar arise in your harts. All these precepts commanding, promises assuring, and examples confirming this doctrin, do teach that it is our duty to stirre vp our attention, and to be forward to learne Gods wil with all reuerence and readinesse, when it is reuealed and deliuered vnto vs.
Reason 1 The reasons heereof are plaine and euident. For first, it is God that speaketh vnto vs, so often as his word is preached among vs. He is a most mighty and terrible GOD whom wee worship, and in whose presence we stand, hauing all power and Maiesty in him, who is euen a consuming and deuouring fire, and wee in comparison of him as dust and ashes, as vile and base vassals. This is the reason vsed & vrged by the Wiseman, Eccl. 5, 1. So the Apostle saith, 2 Cor. 5.20. We are ambassadors for Christ, as though God did beseech you through vs, we pray you in Christs stead, that yee be reconciled to God. Our Sauior sending out his seuenty disciples, and giuing them in charge how to behaue themselues, saith, Luke 10, 16. He that heareth you, heareth me: and he that despiseth you, despiseth me: and hee that despiseth me, despiseth him that sent me. Thus doth the Apostle giue testimony to the faith and obedience of the Thessalonians; that when they receiued of him the preaching of God, 1. Thess. 2, 13. They receiued it not as the word of man, but as it is indeede the Word of God, which worketh in them that beleeue. So then, to be cold and carelesse herein, is a plaine disgrace and meere mockery of God, worse then mocking and misusing of father and mother. He that hath to doe and to deale with an earthly Prince, will bee circumspect in his behauiour: how much more ought wee to behaue our selues with all reuerence in hearing the Word, hauing then in speciall manner to deale with God, who is the author of it, and the worker by it? Reason 2
Secondly, wee shall be iudged by it at the last day, being the rule of our faith, and of all our actions. It is a letter written from God, published by his Sonne, sealed by his Spirit, witnessed by his Angels, conueyed vnto vs by by the Church, which is the pillar & ground of truth. This is that wc our Sauiour Christ teacheth, Iohn 12, 47, 48. Seeing then,1 Tim. 3 15. it shall be the Iudge by which wee must be tried, and the word whereby our soules shall be saued, it worthily claimeth and challengeth at our hands the greatest attention to be yeelded vnto it.
Thirdly, negligent and contemptuous hearers, shalbe grieuously and seuerely punished, Reason 3 according to the nature and quality of their sinne. The Prophet Ieremy hath a generall rule, holding in all things warranted and done by Gods appointment, and confirmeth this by a strong reason, when he saith, Ier. 48, 10. Cursed be he that doth the work of the Lord negligētly. This is more particularly touched and taught by the Apostle to the Hebrewes, chap. 2, 2, 3. If the word spoken by Angels was stedfast, and euery transgression and disobedience receiued a iust recompence of reward: How shall we escape if we neglect so great saluation, which at the first beganne to be preached by the Lord, and afterward was confirmed vnto vs by them that heard him? To this purpose Christ himselfe denounced and deliuered the greatest threatning of most grieuous iudgments, to fall vpon all negligent hearers, Math. 10, 14, and 11, 21, 24. Willing his Apostles to shake off the dust from their feet, as a witnesse against thew, & telling them that it shall be easier in the day of account, for Tyre & Sidon, for Sodome & Gomorrah, then for them. So then, whether wee consider the person of God that [Page 948] speaketh, or the power of the word that iudgeth, or the punishment of death that falleth vpon carelesse contemners, wee see that wee are all bound to come to the exercises of Religion, with all reuerence and attention,
Let vs now gather some vses that follow Vse 1 from this doctrine. First, we learne from hence that euery one which commeth to heare the word of the Lord, must be perswaded, that though it be a poore, weake, sinfull man, subiect to the same passions that we are, which is the minister and messenger to deliuer whatsoeuer we heare, yet notwithstanding we stand and appeare before the great God of heauen, and most mighty Iudge of the world, to bee informed and reformed of him, and to receiue his word which is able to saue our soules. Cornelius the captaine comming with his kinsfolke, family, friends, and whole retinue, made this vse, which now we vrge, saying, Acts 10.33. We are all heere present before God; to heare all things that are commanded thee of God. Hee doth not say, we stand heere before thee, but we are all present before God; nor to heare onely the Apostle, but all things that are commanded thee of God to deliuer vnto vs. Thus Paul commendeth the Galathians, Gal. 4, 14. that they receiued him as an Angell of GOD, yea, as Christ Iesus. It is the high ordinance of God, to put his heauenly treasure in earthen vessels, 2 Cor. 4, 7. That the excellency of that power might be of God, and not of vs. Would it not argue an intollerable daintinesse and nicenesse of a wanton stomacke to refuse good & wholesome meate, because it is brought in platters of pewter, or dishes of wood, not in vessels of siluer or gold? So is it an euident argument of loathing the heauenly Manna, when we haue the precious word of God in respect of persons; and heare it not for the words sake, but according as we fancie and affect the teacher, verifying the saying of Salomon, Prou. 27.7. The person that is full despiseth an hony combe, but vnto the hungry soule euery bitter thing is sweet. This serueth to reproue those which come to the hearing of the word, as to an ordinary matter, and neuer haue any thoght or meditation of Gods presence to keep them in aw, but come to heare some newes, or some new man; & vse the practice of the Iewes condemned by the Prophet Ezechiel, chap. 33.31.32. They come vnto thee as the people vseth to come: my people sit before thee and heare thy words, but they will not doe them, for with their mouths they make iests, &c.
Vse 2 Secondly, this serueth to condemne all abuses, vnseemly gestures, and vnreuerent behauiour when we come into the house of God. True it is, the diuell (if hee can preuaile) will keepe vs from hearing the word, and suggest vnto vs matter of profit or pleasure, to stop & stay vs from resorting vnto the place of Gods worship: but if hee cannot so farre obtaine his purpose, he will goe with vs, and accompany vs thither. When we are neerest to that which should doe vs good, and further our saluation, Math. 13, 19, he is ready at our elbow, to hinder the word, and to worke our destruction. Hence it is, that many are present in body, that are absent in minde, forgetting that they haue to do with God, and with the meanes of their sanctification. They haue their hearts wandring about worldly matters, they finde no ioy, they feele no delight, they taste no sweetnesse, they perceiue no comfort nor gladnesse wrought in them in these exercises of their faith; but they are rather a burden vnto them, and take them as a weight and wearinesse lying heauy vpon them. Many come for custome of the time, for fashion of others, and for feare of punishment: whereas, if they might be left free to themselues, and to the liberty of their owne will; they could finde in their hearts not to pray at all, not to heare at all; not to partake the Sacraments at all; yea to breake out into open blasphemy, and say with the Atheists and vngodly men, Iob 21.15. Who is the Almighty that we should serue him, and what profite haue we if we should pray vnto him? Many are carried away with dulnesse and heauinesse of body & mind; an ordinary and dangerous abuse, hindering the sauing knowledge of the Gospel. This is a subtle slight and suggestion of Sathan, whereof many complaine, but few striue against, and therefore spend the greatest time allotted and allowed for hearing the word, in drowsinesse and sleeping: and whereas they should raise and rouze vp themselues, they hang downe theis heads, and lay them on their seates, and frame th [...]mselues to snort and sleepe, rather then to heare and attend. An vnfit and very vnseemely gesture for so high an worke.
If thou shouldst so behaue thy selfe to thy father or Prince speaking vnto thee, wold they not take themselues [...]e abused at thy hands? Balaam chargeth Balak to rise vp and heare, but these lye along vnciuilly, or turne their backes vndecently, or lay them downe vnreuerently, contrary to the religious practice of the people, when Christ preached at Nazareth on the Sabba [...]th day, Luke 4, 20. The eyes of all that were in the Synagogue were fastened on him. Many are talking and speaking to others, when they should heare God speake and talke vnto them: they remooue out of their places to place others, and bring them in their s [...]tes.
True it is, kindnesse and curtesie are commendable vertues. But it is cursed curtesie which is so dearely bought, euen with the losse of rhe least sentence and saying of the word of God. Others are reading in the Church, and bring with them books besides the Scriptures, peraduenture of prayers or sermons, or such like godly treatises, (if not of vnprofitable matters) in them they exercise themselues, & spend the time; whereas they should hearken to helpe their instruction, and not reade to [Page 949] hinder their attention. [...]. But do you condemne reading, will some say? Is it not a good and godly exercise? Do not men rather need to be encouraged, then discouraged from that duty? [...], I answer, that reading is not to be condemned, and no man ought to be discouraged from reading. We do not reproue the worke done, but the time wherein it is done. A good thing done in season is twice done. A thing done out of season is euilly done. To al things there is an appointed time, [...]. 3, 1, 7. and a time to euery purpose vnder the heauen; there is a time to keepe silence, and a time to speake; there is a time to reade, and a time to heare; a time to pray, and a time to receiue the Sacraments. To pray by our selues, [...]. 6, 5, 6. or reade by our selues, whē we should heare together with others in the Congregation, or to exercise the tongue whē we should vse the eare, or to speake to God, when we should heare him speaking vnto vs, cannot stand with the generall rules of Scripture, appointed to direct vs in our publike assemblies, Let all things be done to edifying Let all things be done honestly, and in order, 1 Cor. 14, 5, 40. The Apostle reprouing the disorders crept into the Lords Supper, that when they should eate the Lords Supper, euery man took his owne supper afore, and tarried not for his brethren, whereby it came to passe, that some were hungry, and others full, saith; Haue yee not houses to eate and drinke in? Despise yee the Church of God, and shame them that haue not? 1. Cor. 11, 21, 22. Where he doth not simply cō demne eating and drinking, (no more then Christ, [...]. 11, 15. when he whipped out of the Temple, such as made the house of prayer a denne of theeues condemned buying and selling) but vsing them at an vnfit time. Thus we see how it standeth vs all vpon, to beware & take heed of all abuses, that take away reuerence & hinder attention, to the end we may with meeknesse receiue the word engrafted in vs, that is able to saue our foules.
Vse 3 Thirdly, this duty directeth vs vnto another duty, namely, to prepare our selues before we come, ordring the affections of our minds, and disposing the powers of our soules in such sort, that they may be fitted and furnished for that worke. When the people of Israel were to receiue the Law on Mount Sinai, [...]od 19, 10 they sanctified themselues, & purged their conscience from dead works. The Apostle hauing set downe the institution of the Lords Supper to the Corinthians, and taught them, that vnworthy receiuers eate to themselues iudgement, and make themselues guilty of the body and blood of Christ, [...]hat is re [...]ed to fit [...] prepare [...]e [...]es to [...] exercises [...] our religiō willeth them to examine themselues, and so eate of this bread, & drinke of this cup, 1 Cor. 11, 28, 29, and not to come hand ouer head in prophane manner.
Now to this preparation, sundry things are required. First, wee must bring with vs diligence, to marke earnestly, and obserue carefully the word of God deliuered, which auaileth and aduantageth vs much for profiting thereby in knowledge and obedience. Diligence maketh a rough way, plaine; bitter things, sweet; and hard things, easie. This Salomon prescribeth to the sonnes of God, Prou. 2, 1, 2, 3, 4. My sonne, if thou wilt receiue my words, and hide my commandements within thee, and cause thine heart to hearken vnto wisedome, & encline thine heart to vnderstanding, if thou seekest her as siluer, and searchest for her as for treasures, then shalt thou vnderstand the feare of the Lord, & finde the knowledge of God. This Christ commandeth, Iohn 5, 39. This also the Apostle requireth, Iam. chap. 1, verse 19. We must vse labour and industry, not vpon some sudden motion and pang, nor by reason of some good company only, or for feare of danger, but in a continuall course & earnest manner, as worldlings vse to take paines to attain treasure and riches, inasmuch as the heauenly treasures of a better life, do farre surpasse all earthly riches that carnall men make their greatest happinesse. We see how artificers and handy-crafts men follow theyr Trades, who rise early and sit vp late, who labour night and day, who endure cold and heat to earne a little of this worlds good: but where shall wee finde that Christian, who so eagerly and earnestly followeth after the kingdome of God and his righteousnes? Behold how Merchants compasse Sea and Land, and sayle to the furthest parts of the world, with danger of theyr liues, to get the goods of the earth. But greater is the gaine of godlinesse and heauenly wisedome, and therefore we should redeeme the time, to procure it, and sell al that we haue of our owne, to purchase it. Mat. 13, 44, 45.
Secondly, wee must be touched with the feare and dread of Gods Maiesty; for feare engendereth teachablenesse, meeknesse, & humblenesse of minde, & is the beginning of wisedome, Pro. 1, 7. This is so necessary a worke, that GOD euermore wrought it in his seruants, before he reuealed himselfe vnto them. Thus hee dealt with Abraham, Gen. 15, 12. when he made a fearefull darknesse fall vpon him. Thus he dealt with Iacoh, Gen 28. He was afraid, and said, How fearefull is this place! This is none other but the house of God, and this is the gate of heauen. Thus he dealt with the Israelites and with Moses himselfe,Exod. 19, 12 Heb 12, 21. at the deliuering of the Law, and entring into couenant with them. Thus he dealt with Paul at his conuersion to the faith, which before hee destroyed; there sh [...]ned suddainly a light round about him from heauen, Acts 9, 4.6. Whereat he fell to the earth, trembling in body, & astonied in minde, and troubled in conscience. Thus he dealt with the Apostle Iohn, when hee saw a vision of Christ, Reuel. 1, 17, hee fell at his feet [...] as dead. The want of this reuerent feare, lifteth vs vp against God, & causeth vs oftentimes to check the word, & to be bold to controlle it, yt wee cannot suffer our selues to be checked & controlled by it. This feare ariseth in our hearts, and is wrought partly by the consideration [Page 950] of Gods Maiesty, and partly by the meditation of our owne infirmity, and serueth to correct our natural pride, and to redresse our corrupt affections. Thirdly, we must bring with vs faith in Christ, and beleeue in the promise and word of God, that it is infallible; as Heb. 4, 2. Vnto vs was the Gospel preached as vnto thē: but the word that they heard, profited them not, because it was not mixed with faith in those that heard it. This is that gift of God that purifieth the heart, boreth the eare, and maketh the way for other graces to follow. Lastly, if we would heare with profit, we must haue good and honest hearts, sanctified vnto euery good worke. This our Sauiour sheweth in expounding the Parable of the Sower, That which fell in good ground, are they which with an honest and good heart, heare the word and keepe it, & bring foorth fruite with patience, Luk. 81, 5. This the apostle Iames to the same purpose, (who charging vs to be swift to heare, & slow to speak,) addeth, Wherefore lay apart all filthinesse & superfluity of maliciousnesse, and receiue with meeknesse the word that is grafted in you, Iam. 1, 21. The want of this preparation maketh so many vnprofitable and fruitelesse hearers. No man is so simple and sottish to sow his seede & cast away his Corne, vpon ground vnploughed & vntilled. Shall we haue this knowledge & vnderstanding in earthly things, and shall wee discerne nothing in heauenly things, but suffer the immortall seed of the word to vanish away thorough want of due preparation? Hence it is, that the Prophet exhorteth to breake vp our fallow ground, and not sowe among the Thornes; to be circumcised to the Lord, and to take away the fore-skinnes of our hearts, lest the wrath of God come foorth like fire, and burne that none can quench it, Ier. 4, 4.
Vse 4 Fourthly, it serueth to guide and direct the Ministers of the Gospel, to speake the word with all reuerence, as the Embassadours of God, that our preaching be with power and authority, and so minister grace vnto the hearers,1 Corin 4, 1. to the end they may thinke of vs, as of the Ministers of Christ, and disposers of the secrets of God. For how shall the people heare it with reuerence, if we be not carefull to deliuer it with reuerence as the word of our master that sent vs? Hereunto commeth the exhortation of the Apostle Paul, 2 Tim. 2, 15. And the Apostle Peter speaketh to the same purpose, 1 Pet. 4, 11. Now that this gracious deliuery of the word may bee retained, some things are to be obserued in the very action. Touching the fitting and preparing of our selues to the worke of the Ministery, that wee may preach with fruite, and speake with comfort, it is necessarily required of vs to vse praier, reading, study, meditation, and such like helpes, as may further vs in our calling. For albeit we haue wits quicke to conceiue, memories firme to retaine, and tongues ready to vtter,See the faithful Shepherd yet wee must not abuse these excellent gifts to ydlenesse or vaine-glory, but when we haue done all that we can, account all our paines and labours too little, saying with the Apostle, Who is sufficient for these things? 2. Cor. chap. 2, verse 16. The Prophets and Apostles of Christ were endued with extraordinary gifts, and had a plentiful measure of knowledge giuen vnto them, yet they ceased not to study the Scriptures. Peter pronounceth of them all, that They tooke great paines in their Prophesies, the Prophets enquired and searched diligently the things that concerne the saluation of the Church, 1 Pet. 1, 10. Peter read the Epistles of Paul, 2 Pet. 2, 16, and Daniel the Prophesies of Ieremy, Dan. 9, 2. Paul receiued the Doctrine of the Gospel by reuelation, was taken vp into Paradise, and heard words which himselfe durst not expresse, and the Saints were not able to conceiue: hee was ready to lay downe his life, & saw himselfe at deaths dore, yet he had a desire still to profite, as appeareth in that he willeth Timothy to bring the Books and Parchments with him,2 Tim. 4, 1 [...] when he came vnto him. Wherefore it beseemeth not ye weightinesse of the worke which we handle, nor the presence of the people to whom wee speake, nor the reuerence of the place wherein wee stand, nor the worthinesse of the person whom we represent, to step vp suddenly to stand in the stead and roome of God, like horses that runne away with an empty Cart, and set forward in the way before they haue their load. No man dareth to speake of Princes affaires before Princes, with leuity: no man dareth giue sentence of life and death rashly. The Minister speaketh of Christ, before God and Angels. He setteth before his hearers, life and death, heauen and hell, and pronounceth the sentence of saluation or damnation vpon thē, as Moses testifieth, Deut. 11, 26, 27, 28. Behold, I set before you this day, a blessing & a curse: the blessing, if ye obey the Commandements of the Lord your God; and the curse, if yee will not obey. Thus much for the preparation: In the action it selfe, we must vse all seemely and decent behauiour: comely and reuerent gestures of the body, haue alwayes a sober looke and modest countenance, that it may appeare to others, that we are inwardly moued and touched our selues with that we speak. We must vtter gracious words, to worke godly edifying in the spirit, not ridiculous iestes to procure laughter. We must lay aside the perswasible words of humane wisedome. We must not relate stories, and tell merry tales to fill vp the time, and to make our auditors merry. We must auoide all light gestures, that may bring our Ministery into contempt. Many vse in their teaching, casting abroad of their armes, knocking of the Pulpit, lifting themselues vp, and immediately sinking downe, hemming in the throate, rolling of the eyes, rubbing of the browes, nodding of the head, stamping with the feete, turning euery way with the body, snuffing with their nose, fidling with the fingers, tuning with the voyce, as if they were acting [Page 951] their part vpon the stage, or as if they were Fencers playing their Prizes. These and such like abuses wee must labour to reforme, by vsing aduised deliberation in our selues, & obseruing what is comely or vncomely, what is decent or defectiue in others. The world is full of carpers and scoffers. Many will sooner marke what behauiour is amisse in vs, then what doctrine we deliuer, or what is amisse in their owne liues. When Iacob sell sicke of his sicknesse, whereof he dyed, hee gathered his sonnes together, to giue them instruction before his death, and not beeing able through weaknesse to stand on his feete, he raised vp himselfe in his bed, and leaned on his staffe, that he might shew reuerence vnto the word that he pronounced, Gen. 47, 31, and 49, 33. The like we see in Dauid, hee stood vpon his feet, to giue honour to the word, 2 Chron. 2. To conclude this point, as we haue occasions offered vnto vs to speake of God, of his iudgments, or mercies, of sinne against God, of the calamities of others, we must alwayes remember to speake of the person of God with reuerence; of the iudgements of God, with feare; of the promises of God, and comforts of his word, with cheerefulnesse; of sinne against God, with hatred and detestation; of other mens miseries, with feeling and compassion. Thus we shall become most profitable Teachers, and thus we shall bee as wise Scribes taught vnto the kingdome of heauen, which bring foorth out of their treasure, things both new and old, Math. 13, 52.
Lastly, we learne from hence, not to forsake Vse 5 the exercises of religion, for the wickednesse or vnworthinesse of the Ministers. Who was it that prophesied in the Name of God in this place? was it not Balaam, a leud liuer, a cursed Idolater, a diuellish Sorcerer? And yet Balak is commanded to rise vp out of his throne, & to hearken vnto him with al attention. It standeth vs vpon more to regard the matter, then the speaker, and to marke what is deliuered, then the person that doth deliuer it. The Pharisies in the dayes of Christ were leud liuers, and many of them of other Tribes then of Leui; [...]. 3, 2, 3. yet so long as they sate in Moses chayre, the Disciples are commanded to heare them, and to obserue whatsoeuer they commanded. We must discerne and distinguish the life of the Ministers from their Doctrine. As we are not to receiue their doctrine for their good life, so we are not to reiect it for their euil life. Therfore the Apostle saith, Some preach Christ through enuy and strife, and some also of good will. What then? Yet Christ is preached all manner waies, whether it be vnder a pretence, or sincerely, I therein reioyce, yea, and will reioyce, Phil. 1, 15, 18. Although he were sorry that the Gospel was preached by such men, yet he was glad it was preached. This serueth to reproue those that will not heare scandalous Ministers, nor receiue the Sacraments at the hands of ignorant Ministers, Who haue itching eares, and after their owne lusts get them an heape of Teachers, 2. Tim. 4, 3. Who are euer learning, and are neuer able to come to the acknowledging of the truth, 2. Tim. 3, 7. Euill Ministers of corrupt life, may deliuer the good things of God. So long as they preach the word of God truely, and administer the sacraments sincerely, according to the ordinance of Christ, the wickednesse of their persons cleaueth to themselues. If a Prince should send vs a message, or offer vs some present by the hands of some messenger that were an euill man, would we reiect them for the fault of the person, or accept them as the fauour of the Prince? So should it be with vs, when Gods word is preached, and his sacraments administred: we must hearken what it is that is preached, consider what it is that is deliuered. If it be of God, we cannot refuse it, lest wee be found contemners of his ordinances. The people of Israel abhorred the sacrifices of God,1 Sam. 3, 11. for the prophane life of the Priests, but iudgement is denounced against them for their contempt.
[Verse 19. God is not as man, that hee should lye, neither as the sonne of man, that he should repent, &c.] Hitherto we haue spoken of the entrance of this second Prophesie: now we come to the Prophesie it selfe. Hitherto in the nature of God, is described and expressed vnto vs, that he is constant in his mercifull promises toward his Church, with whom is no variablenesse, nor shadow of turning. This is one of the names and essentiall properties of God, whereby he is knowne to be God, who is vnchangeably good, vnchangeably holy, vnchangeably iust and mercifull, and is found firme and faithfull in all his promises. Against this it may be obiected, Obiect. that he is oftentimes saide in the Scriptures to haue repented, as Gen. 6, 6, 7. 1 Sam. 15, 11. Ionah 3, 9. How then can God be saide to be immutable & vnchangeable? I answer, Answer. the Scripture speaketh of God two wayes; sometimes properly, and then he is saide to be vnchangeable, no variablenesse to be in him, and that he cannot repent, as 1 Sam. 15. The strength of Israel will not lie nor repent: for he is not a man that hee should repent. Sometimes vnproperly and figuratiuely for our capacity, and because of our weaknesse, not otherwise beeing able to conceiue of the high things of God. Hence it is, that we reade of the eyes, eares, hands, armes, the heart of God, and such like. Not that these parts and members are in God, who is a Spirit inuisible and infinite. But because wee cannot vnderstand how one should see without eyes, or heare without eares, or shew strength without armes, these parts are giuen to God, to teach vs that he seeth all things, he heareth all th [...]ngs, hee worketh all things in Heauen and earth, as pleaseth him. Thus is God set sometime before vs, as it were turned and transfigured into our nature, and (as one said) Hee hath not these things by nature, but by effect. Bern. in serm. 4 super Cant. The change is not in GOD, but in his worke. [Page 952] Repentance in him is no perturbation or griefe, he knoweth all things, and is ignorant of nothing. When he is said to repent that he made man, the meaning is, he determined to destroy him whom before hee had created. When hee is saide to repent of making Saul King, the meaning is, he determined to take the kingdome from him, to whom before he had assigned it, and whom he caused to be annointed. So then, we haue heere in this attribute, a testimony of the constancy of God.
Doctrine. God is vnchangeably true in al hi [...] waies, words, and works.From hence we learne, that God is vnchangable, infallible, faithfull, & true in al his waies, words, and works. His decrees are immutable and irreuocable, and without shew or shadow of turning. This is that which the Lord claimeth and challengeth to himselfe, I am the Lord: Mal. 3, 6. I change not: I am God, and there is none other God, there is nothing like me. My counsell shall stand, and I will do whatsoeuer I will. So the Prophet speaketh in the Psalme 105, 7, 8, 10. He is the Lord our God, his iudgements are thorough all the earth: he hath alway remembred his couenant and promise that hee made to a thousand generations, and since hath confirmed it to Iacob for a Law, and to Israel for an euerlasting Couenant. To this purpose the Apostle saith, The guifts and calling of God are without repentance, Rom. 11, 29. By all these places we see this truth plainly proued vnto vs, that God is vnchangeable in his mercy and goodnes toward his Church and Children.
Reason 1 The Reasons follow to be considered. First, he is not like vnto man, his wayes are not like mans wayes, nor his thoughts like vnto mans thoughts: but as farre as Heauen is distant from the Earth, so farre are the works of God from ours. We know by experience ye changeable nature of man, of whom the Scripture sayth, All men are lyars, Psal. 116, 11. He is ready to say and vnsay, to affirme and deny with one breath. He is constant to day, he changeth to morrow. He loueth one day, and hateth another. The people that receiued Christ with great ioy when he rode to Ierusalem, not long after cryed out, Crucifie him, crucifie him. It is not so with God, whose mercy endureth for euer, he falsifieth not his truth, neyther altreth the thing that is gone out of his mouth, Hee giueth liberally vnto all, Iam. 1.5. and reprocheth no man.
Reason 2 Secondly, his loue and mercy to his people is not changeable as the Moone, vnconstant as the winde, floating as the sea, vncertaine as the weather, but stable as the earth that cannot be moued out of his place, and stedfast as Mount Sion that remaineth for euer.Psal. 125.1. This will plainly appeare vnto vs, if we consider the similitudes and comparisons whereby it is expressed. His loue is like to the Couenant of waters, & as sure as the promise that he made to Noah, that the waters should no more ouerflow the whole earth, as the Prophet Esay teacheth, chap. 54, 7, 8, 9.
Reason 3 Againe, his goodnesse is as the ordinance of God, that hath set an order for Summer & Winter, for day and night, for seed-time and haruest, for cold and heat, which shall not bee changed, therefore the Lord saith by his Prophet, If thou can breake my couenant of the day, and my couenant of the night, that there should not be day and night in their season, then may my couenant be broken with Dauid my seruant. Ier. 31, 35, and 33, 20. Nay, his mercy is saide to bee more stable then the Mountaines; for they shall remoue, and the hils shall fall downe, but my mercy shall not depart from thee, neither shal the couenant of my peace fall away, saith the Lord, that hath cō passion on thee, Esay 54, 10. We see the loue of mothers is tender & full of pitty toward their children, who bare thē in her womb, brought them into the world, nourished them with her breasts, and refused no base seruice for theyr good; yet the Lord saith, Can a woman forget her childe, and not haue compassion on the sonne of her wombe? Though they forget, yet will not I forget thee, Esay 49, 15. Seeing therfore, that God is not like to the sonnes of men, and seeing his louing kindnesse is firmer then the waters of Noah, surer then the couenant of the day, faster then the foundation of the Mountaines, and stronger thē the loue of mothers toward their children, we may conclude, that the stablenes of his counsels are as the Pillars of the earth, that cannot be shaken, and the changeablenes of his goodnesse, as the standing Rockes that cannot be remoued.
Now let vs come to the vses of this Doctrine. Ʋse 1 First, heereby we learne, that God is to be preferred before all creatures. They are changeable and subiect to alteration, which agreeth not with the nature of God. True it is, God hath highly honoured and aduanced man aboue the rest of the works of his hands, he made him a little inferiour to the Angels, & crowned him with glory & dignity, Ps. 8, 5,Heb. 2, 7. he hath made him Ruler ouer the earth, & put all things in subiection vnder his feet; yet he is subiect to mutability and mortality, and must returne vnto the earth, out of which hee was taken. Great is the excellency of the heauens and the stars, yet they shall be changed & deliuered from the bondage of corruption, into the glorious liberty of the sonnes of God. But with God is no change, neyther any alteration with the Almighty, who remaineth one & the same for euer. This difference betweene the Creator and the creature, betweene God, and the works of God, the Prophet teacheth; Thou Lord hast in the beginning established the Earth, Psal. 102 with He [...] & the Heauens are the works of thine hands, They shall perish, but thou shalt remaine, and they all shal waxe old as doth a garment, and as a vesture shalt thou fold them vp, and they shall be changed: but thou art the same, & thy yeares shal not faile. Thus we must magnifie the Lord aboue all creatures that are weake and fraile, and acknowledge a great difference betweene the infinite and incomprehensible Maiesty of God, subiect to no change at all, but remaining the same for euer; and the creatures of God, subiect to vanity & misery.
Ʋse 2 Secondly, we may from hence assure our selues, that God will make vs vnchangeable like himselfe, and we may reioyce in the comfort of this his fauour. For seeing his nature is vnchangeable, and altereth not, he will make vs in our measure partakers of immortality, when this corruptible shall put on incorruption,1 Cor. 15, 53 this weake shall put on power, and death be swallowed vp in victory, we shall be like the Angels of God; nay, be transformed into the liuely Image of God, to reigne with him in euerlasting glory. This is a great comfort vnto vs in these dayes of sorrow, to consider that the time will come, when our state shall be changed, and we continue for euer without change. Heere we are subiect to many turnings and returnings, but after this life shall be no more place for changing: our happines shall be vnchangeable, and firmly established with God. This the Prophet sets downe, Psal. 16, 12. In thy presence is fulnesse of ioy, at thy right hand there are pleasures for euermore. This the Apostle confirmeth, describing the second comming of Christ to iudgement, The dead in Christ shall rise, and wee which liue and remaine, shall be caught vp with them in the Clouds, so shall we euer be with the Lord. 1 Thess. 4, 17. This circumstance serueth to commend the happines of ye godly, in that after they haue once made an entrance into it, & taken possession of that heauenly inheritance, they shall neuer haue experience of any change, nor finde any ende or intermission of euerl [...]sting glory. When we shall lay downe this earthly tabernacle, & be cloathed with immortality, we shal taste of a better condition then euer Adam had in his greatest felicity.Gen. 1, 26. True it is, Adam in his innocency had a glorious estate, and he was created in the Image of God, according to his likenesse; yet withall he was made mutable & changeable, as we see by the euent, for he fell from all his glory, so that the excellency of his dignity, and the excellency of his power were lost, and turned into weaknesse and misery: but so many as shall reigne in the kingdome of heauen, shall liue for euer, & be vnchangeable, they shall neuer fall away, but shall be vnmoueable. So then heereby we see to our endlesse comfort and consolation, that so many as be true members of Christ, haue mortified the corruptions of the old man, to bring foorth the fruites of a sanctified life, haue lost nothing by the fall of Adam, but shall recouer a more excellent estate in Christ, then euer they lost in Adam, so that our losse is turned to be gaine and aduantage vnto vs.
Ʋse 3 Thirdly, it teacheth that it is time for vs to repent and turne vnto God. Euery soule that will escape the wrath of God, and be partaker of his mercies, must be fashioned anew & framed to please God, sanctifying his heart, and changing his will to be agreeable to the will of God. For God will neuer apply himselfe to vs, nor alter that which is already gone out of his mouth. Many in this life take a priuiledge vnto themselues by reason of their high places, riches, friends, & other outward respects, to sinne against God, and claime a tolleration and qualification to be borne withall aboue others. But with the Lord there is no partiality to be found, but being a most constant God in all his doings, he obserueth one rule & way with all he regardeth no mans person or persons, nor accepteth any gift or reward; he fauoureth the Prince no more then the Subiect, the honourable no more thē the base of birth, the rich no more then the begger, but dealeth with all sorts of men and women, according to that which hee hath already in iustice and righteousnes determined in his word, that is, To them which are contentious, and disobey the truth, he sendeth indignation and wrath, tribulation and anguish vpon euery soule that doth euill, the Iew first, and then the Gentile; but vnto those that continue through patience in well doing, hee giueth glory and honour, &c. Rom. chap. 2, ver. 8. This admonisheth vs, that we deceiue not our selues in hoping for another manner of dealing from God, then he hath already manifested in his word. It is a common practise in the world, when we are admonished of any duty, or reproued of any sinne, and heare the penalty thereof denounced out of the word, to answer, We hope it is not so hard as you would beare vs in hand, we trust God will disspence with vs if we do no worse, ther are few or none but offend in as great matters as these. And thus, although not plainly and peremptorily, yet in very deed we do as much as if we accused God to be a lyar, to be inconstant and deceiueable, and his word to be a counterfet word, which notwithstanding is saide to bee like vnto siluer,Psalm. 12.6. which is seuen times tryed in the fire. It hath no drosse or deceit in it, it hath neuer fayled or beguiled any. An vnchangeable God, an vnchangeable word. Let vs be transformed into the obedience of it. It is not a leaden rule to bend euery way to vs. All our wayes must bee brought and framed vnto it. And when once we are turned to God, let vs not returne backe againe to our olde wayes, but perseuere and continue constant vnto the end. The vnchangeable God requireth an vnchangeable seruant. As he is euerlasting and eternall, so he requireth faith and obedience to remaine and endure with vs to the last breath.
Lastly, heerein is great comfort offered to Ʋse 4 the seruan s of GOD, as on the other side, horrour to the wicked and disobedient. For seeing GOD is immutable, the same now which he hath beene heeretofore, and so is to continue for euer, wee may from hence take strong consolation by former examples of Gods dealing toward his dearest children, and in all tentations and tryals build our selues vpon that blessed experience, as vpon a sure foundation that can neuer fall or faile vs. As God hath heeretofore neuer forsaken those that trusted in him, rested and relyed vpon him, but loued those for euer,Iohn 23, 1. whom hee loued [Page 954] once, preserued and defended the godly from the rage of their enemies, his guifts toward them being without repentance: so will hee continue vnto the end of the world; and therfore Dauid saith, that in his experience he neuer saw the righte us forsaken, Psal. 37, 25. And our Sauiour sai [...]h in the Prophet, that They are Plants, planted by God, that shall neuer bee plucked vp. Esay 61, 3. Thus the Apostle teacheth, that The foundation of God standeth sure, and hath this seale, The Lord knoweth who are his, 2 Tim. 2, 19. We haue heard of the patience of Iob, and know what end the Lord made, Iob 5, 11, albeit he did try him, yet he did not destroy him, albeit he did afflict him, yet he did not leaue him, Many haue beene the troubles of the righteous, yet the Lord deliuereth them out of them all, Psal. 34, 19. They haue bene stoned, they were hewen asunder, they were tempted, they were slaine with the sword, they wandered vp and downe in sheepe-skins, and in goats skins, being destitute, afflicted, & tormented, Heb. 11, 37, yet he euermore succored them in their tentations, so that they became more then Conquerours through him that loued them, and were made able to comfort others. His right hand is not shortned, he is euer the same, yesterday, and to day, and abideth like himselfe for euer. Hee will deale with vs, as he hath dealt with them. He will shew himselfe toward his children in these dayes, as he shewed himselfe toward our fathers in former times. He doth not shew himselfe to be one God in our age, another God in another age: but in all ages and generations he is one & the same to his people, to our endlesse comfort and consolation. And as this ought to be effectuall, to stay vs in our obedience, because God wil continue the same God of mercy and truth vnto vs, without alteration, which he was to Noah, Abraham, Isaac, Iacob, Ioseph, and all the faithfull, so highly renowned and greatly commended in the Scriptures: so it must serue to bee a bridle in the iawes of the vngodly and prophane wretches of the world, that as he hath plagued, consumed, and throwne downe into the bottomles pit of hell, the wicked heretofore that rebelled against him, and resisted his will; so he is vnchangeable in Name and Nature, and therefore he will do the same to them now, and to as many as shall walke in their steps for euer. This we may see to be a plain case in the righteousnes of God, Eccl. 8, 12, 13. Though a sinner do euill an hundred times, and God prolongeth his dayes, yet I know it shall be well with them that f [...]are the Lord, and do reuerence before him: but it shall not be well to the wicked, neither shall he prolong his daies, he shall be like a shaddow, because he feareth not before God. And the Apostle Iude in his Epistle,Iude 6, 7. 2 Pet 2, 1, 5. alledgeth and applyeth the examples of Gods vengeance vpō the wicked past, to those present, and to come; shewing, that if God spared not the Angels that had sinned, but cast them downe into hell, and deliuered them vnto chaines of darknesse, to bee kept vnto damnation: neyther spared the olde world, but brought in the flood vpon the vngodly, &c. Let vs remember, that wee shall finde God the same toward vs for euer, & neuer presume that he can or will be changed now from that which he hath beene heeretofore toward others.
[Verse 21. He seeth not iniquity in Iacob, he beholdeth not transgression in Israel.] Hitherto we haue spoken of the vnchangeablenesse of Gods loue toward his Church. Now let vs see the reasons of it, both in spirituall things, and then in temporall. The cheefest priuiledge of the Church, standeth in the fruition and enioying of spirituall blessings. Among all spirituall blessings, this is one of the cheefest, Remission of sinnes. This is expressed by this phrase, that God seeth not sinne in them, that is, he forgiueth theyr iniquity, and imputeth not sinne vnto them. To the same purpose the Prophet saith, Our sinnes are couered, Psalm. 32, verse 1.
These may seeme at the first, strange speeches and phrases. For shall not he that made the eye, see? Psalme 94. Shall not he that made the eare, heare? He that made the heart, shall not he vnderstand and know the secrets of the heart? Are not all things naked and open before him? or can any hide himselfe from his presence, and winde himselfe from his prouidence? The meaning is not, that God doth not behold them, but it is a borrowed speech from the custome of men, which lay away those things out of sight, which they do not vse, or would not remember: so that he doth not see them when he doth not punish them, he couereth them when he doth pardon them, and account them as if they were neuer committed. So Hezekiah saith, Esa. 38, 17. God had cast his sins behind his backe. Thus the Prophet speaketh, Esay 1, 18. Though your sinnes were as Crimson, they shall be made white as Snow: though they were red as Scarlet, they shall be as wool. And chap. 44, 22. I haue put away thy transgressions like a Cloud, and thy sinnes as a Mist, So the Prophet Micah saith, chap. 7, 19. He will turne againe and haue compassion vpon vs: he will subdue our iniquities, and cast all their sinnes into the bottome of the sea. From all these Testimonies we learne this truth, That to euery true member Doctrine of the Church,To all the members o [...] the Churc [...] belongeth the forgiu [...] nesse of [...] belongeth the forgiuenes of all theyr sins. It is a peculiar priuiledge of the faithfull for the merits and righteousnesse of Christ, to haue theyr sinnes forgiuen, whereby it commeth to passe, that God esteemeth of sinne as no sinne, and of iniquity, as if it had neuer bene committed.
Heere then we haue offered to our considerations, a principall and fundamental point of our Christian Religion, and of the holy faith, That all our sinnes, wants, and impections, originall, and actuall, as well in the committing of euill, as in omitting of good, in thought, word, & deed, are couered, [Page 955] healed, and released thorough the righteousnesse of Christ imputed vnto vs: which being apprehended by faith, and applyed vnto vs, doth not onely make them as if they had neuer bene, but also iustifie & discharge vs, causing vs to appeare blamelesse and spotlesse in the sight of God. Thus God proclaimeth him selfe to be a most gracious and merciful God, readily inclined to forgiue sins, Exod. 34, 6, 7. Esay 33, 24. and 43, 25. Ier. 31, 31, 32. and 33, 8.
Reason 1 And this truth, to wit, that iustification stā deth in the remission of sinnes, through the satisfaction of Christ, is confirmed vnto vs by sundry reasons out of the worde of GOD. For first we must appeare as iust and perfect in Gods sight, either by the imputatiō of Christs righteousnesse, or by the merite of our owne workes; there is no third way can be deuised. This is a full distribution of causes, as appeareth by the Apostle, speaking of the election and calling of the Iewes, Rom. 11, 6. If it bee of grace, it is no more of workes, or else were grace no more grace: but if it bee of workes, it is no more grace, or else were worke no more worke. Thus we see hee maketh an opposition betweene the grace of God, and the workes of men. But no workes can iustifie vs, neither of congruitie, nor condignity; neither of nature nor of grace wrought in vs by the spirit of God, but by Gods acceptation of the intercession and merits of his owne Son. This the Apostle witnesseth, Rom. 3, 20. Gal. 3, 6. By the workes of the Law shall no flesh be iustified in his sight. And in another place, I count all things but losse for the excellent knowledge sake of Christ Iesus my Lord, that I might bee found in him, not hauing mine owne righteousnesse which is of the Law, but that which is through the faith of Christ, euen the righteousnesse which is of God through faith, Phil. 3, 7, 8, 9.
Reason 2 Secondly, whatsoeuer giueth the creature cause of boasting, and robbeth God of his glory, may not be admitted, and cannot be accepted in the worke of our iustification. But all things sauing the righteousnesse of Christ, minister to vs matter of boasting, & depriue God of the honor and glory due to his name. This the Apostle teacheth in sundry places, Rom. 4, 2. If Abraham were iustified by workes, he hath wherein to reioyce, [...] 2, 8.9. but not with God. By grace are ye saued thorough faith, and that not of your selues, it is the gift of God: not of workes, lest any man should boast himselfe. So then, our iustification standeth not in our good workes, but in that God pardoneth our euill workes. For we haue all bene as an vncleane thing, And all our righteousnesse is as filthy clouts, Esay ch. 64. ver. 6.
Vse 1 Now, let vs make vse of this doctrine. First, this ministreth great comfort to the faithfull that are in Christ. The glory and happines of our soules and bodies in this life, & in the life to come consisteth herein. The forgiuenesse of sinnes comprehendeth vnder it, as it were in a short summe, all the mercies of God. This is it which the Prophet Esay teacheth, chap 40, 1. So Dauid declareth the blessednesse of the man, vnto whom God imputeth righteousnes without workes, saying, Blessed are they whose iniquities are forgiuen, and whose sins are couered: blessed is the man to whom the Lord imputeth not his sin, Psal. 32, 1, 2, 7. This mercy of God will bee sweete vnto vs, and cheere vp our hearts with vnspeakeable comfort, and giue vs ioy in the holy Ghost, if we consider these circumstances, that wee dayly offend God after our new birth, that all sin is odious in it selfe, and maketh vs vile and abhominable in the sight of God, keeping all good things from vs, and pulling downe all euill vpon vs, and that the wages thereof is death, beeing able to presse vs downe to the very bottome of the gulfe of hell, Ier. 5, 25. Esay 59, 1, 2, 3. If a man had all the skill of wise Salomon, to speake as he did of the nature of beasts, of birds, and creeping things, & knew the vertues of all trees and plants,1 Kings 4.33. from the Cedar that is in Libanus, vnto the Hysop that springeth out of the wall, and were ignorant of this blessed priuiledge, and had not the comfortable assurance of it in his conscience, it could not auaile or profit him one whit. It might peraduenture delight the outward man for a season, but wanting the sweet feeling of Gods fauour in washing away his sins, the other can be but vanity and vexation of spirit. If a man were able to measure the heauens, & to tell the order, height, distances, influences, and number of the starres, and yet be ignorant at home, and doe not know what is done, as it were within his owne house, and within the doores and clossets of his owne heart, what should it profit him thus to gaze vp into heauen, when the burthen of sinne is ready to thrust him downe to hell? If a man were so excellent and expert, as out of the knowledge of herbes and Simples to remedie all the diseases of the body, yet if he be not able to salue the sores of his soule & know not how the sicknesses and infirmities therof shall be cured, this can be little comfort to him; for then he may haue a sound body, but an infected soule; an healthy body, but a sickly soule, full of the botches and blemishes of sin, which of all diseases is most dangerous and deadly. If a man had the knowledge of all lawes, and statutes, and were able to decide any controuersie, and end any suite between man & man, yet is not assured how himselfe shalbe acquitted, when the Iudge of all the world shall come and holde his Assises, and how things shall stand with him: it can bring no peace vnto him, seeing God hath a controuersie against him so long as his sinnes are vnpardoned Hos. 4, 1. What shal it profit a man to bee passing well seene in musicke, by voice or instrument, to be skilful in reports and descant, and bee alwaies troubled with a iarring conscience? Last of all, what shall it auaile, if a man vnderstood all Arts and Mysteries, if hee [Page 956] could worke miracles, and speake with the tongues of men and Angels, if he knew al sciences and secrets of nature, yet were ignorant of the forgiuenesse of his sinnes, and of the grace of Christ?Philip. 3, 7. 1 Cor. 2, 2. whom onely if we know, the matter is not great if we know nothing else: whom if we know not, it is worth nothing if we know all things in the world beside.
Vse 2 Secondly, wofull is their estate that are not of the Church, that are not in Christ, that are without true faith and feeling of this heauenly doctrine. Wretched and miserable is the condition of many thousands in the world, wc want this assurance; it is such a burthen as [...]tayeth vs from the heauens, and waigheth vs [...]owne to hell. Pouerty is a great burthen, the [...]word, famine, pestilence, imprisonment, sicknesse, oppression, and such crosses are indeede [...]eauy burthens; but the burthen of sinne sur [...]ounteth them all. Therefore the Prophet [...]aith Psal. 38, 4. Mine iniquities are gone ouer mine head, and as waighty burthens they are too heauy. Hence it is that the Apostle exhorteth vs, Heb. 12, 1, to cast off euery thing that presseth downe, and the sinne that hangeth so fast on, that so we may run with patience the race that is set before vs. So heauy it was on the Angels that kept not their first estate, That it cast them downe to hell, and they are reserued in chains vnto the iudgement of the great day, 2 Pet. 2, 4. So heauy it was vpon the shoulders of Dathan and Abiram, that the earth was not able to hold them, but receyued them to destruction. Yea, it is so intollerable a burden, as it bringeth terrors and horrors that cannot be expressed, and leadeth to the gulfe of desperation, when God chargeth the conscience with sinne: so that though a man had al riches and honors, all pleasures and delights, al kingdomes and glory of the world, what ioy or comfort can he feel in these things, so long as he is not at peace with his God? Contrarywise, he that is eased of this waight, & lightened of this burthen, though hee haue all the troubles, crosses, and afflictions of Iob, be laid in fetters with Ioseph, be banished his country with Moses, be cast to the Lions with Daniel, he put in the stockes with Ieremy, be fed with bread of affliction with Micaiah, and haue no more comfort and compassion shewed vnto him then the poore begger in the Gospel to haue the dogges licke his sores,Luke 16, 21. though his estate be vile, contemptible, and miserable to the world: yet so long as he hath a discharge of his debt, a pardon of his sin, & a cancelling of the bill of enditement drawne against him, written in his heart, and feeles that peace of conscience which passeth all vnderstanding, sealing him vp to the day of redemption; this man before God is most happy and blessed for euer. But if sin be imputed vnto vs, and God enter into iudgement with vs, Who shall bee able to stand before him, or be righteous in his sight? Psal. 130, 3. & 143, 2. This feeling of sinne and wound of conscience, which ye stroke of Gods hand hath made, will weary the strongest and lustiest man that liueth, when hee shall open the eye to see, and the heart to feele the horror thereof, together with the heauinesse of his wrath & indignation for the same. This made Cain to speake desperately, My punishment is greater then I can beare, Gen. 4, 13. This made Iudas to do desperately, when he wrought his owne destruction, and hanged himselfe, Mat. 27.5. This made Dauid to say, If thou Lord streightly markest iniquities, who is he that shalbe able to endure thy iudgement? They then are grossely deceyued, and most vnhappy, who thinke happinesse to consist in committing of sinnes with all greedinesse. These are in the number of those fooles (howsoeuer worldly wise) that make a mocke of sinne, Prou. 14, 9, 12, 13. There is a way that seemeth right to a man, but the issues thereof are the wayes of death: euen in laughing the heart is sorrowfull, and the end of that mirth is heauines. The world hath alwayes bene full of such fooles, but if they depart hence without the feeling of Gods fauor in the forgiuenesse of their offences, it had beene good for them that they had bene bruite beasts, or that they had neuer bene borne, as it is sayd of Iudas, Math. 26, 24. No vncleane thing shall enter into the kingdome of heauen. Such as haue not their sins pardoned, haue no part in Christ. Out of Christ there is no saluation, nor vnto such any imputation of his righteousnes. Sinne shutteth vp the way that leadeth vnto life, it separateth vs from God and his Kingdome, it maketh vs the children of the diuell, & God displeased with vs: for they that are in the flesh cannot please God.
Thirdly, we see some are happy in this life Vse 3 and attaine to the certainty of their saluation. The saluation of the Church standeth in the remission of their sinnes, Luke 1, [...]7. We doe not then begin to be happy when at the end of our dayes we enter into the kingdom of heauen: but while we are vpon the earth, we lay the foundation of our happines, and set the first stones of it, or else we neuer attaine vnto it. We are all in this life builders, 1 Cor. 3, 9. We haue a great and waighty work to set vp, it requireth a long time and great labour to bring it to passe and perfection. Euery day of our life shold adde somwhat to the building; & this day should make it in greater forwardnesse then the former. Let vs diligently consider these things, and seriously examine our selues what wee haue done for the furthering of our saluation, whether wee haue alreadie made an happy entrance into it. So soone as we begin, and the first stone is laid, the doore of the kingdome of heauen is opened vnto vs. The further we proceed, the neerer wee come to the marke. This our Sauiour preached to his hearers, Iohn 5, 24. Ʋerily, verily, I say vnto you, he that heareth my word, & beleeueth him that sent me, hath euerlasting life: and shall not come into condemnatiō, but hath passed from death [Page 957] to life. When Zacheus was conuerted to the faith, and testified the sincerity of his repentance by actuall restitution, he saide, This day is saluation come vnto this house, forasmuch as he is also become the sonne of Abraham, Luke 19, 9. So the Apostle speaketh, Rom. 13, 11, Considering the season, it is now time that we should arise from sleepe: for now is our saluation nerer then when we beleeued it. And in that holy Praier of Christ recorded by the Euangelist Iohn, hee saith, This is eternall life to know thee to be the only very God, & whom thou hast sent Iesus Christ, Iohn 17, 3. This is the great mercy of God to giue vs here a taste of the glory to come. We haue heere as it were the first fruits of eternal life, and by hope possesse that which we shall really inherit: so wee may truly say with the Apostle, 2 Tim. 1, 12, I know whom I haue beleeued, and I am perswaded that he is able to keepe that which I haue committed to him against that day. Heereby we see, that it is not a doctrine of pride and presumption (as the Church of Rome teacheth) to beleeue the remission of our owne sinnes. For generally to beleeue yt God forgiueth sinne, or that some men haue their sinnes forgiuen, is no priuiledge of the Church, but the common faith of the diuels, Iam. 2, 19. All the Articles contain the confession of a speciall faith, and a particular application to our selues. As I must beleeue God the Father to be my Creator, the Son my Redeemer, the holy Ghost to be my Sanctifier: so I am boūd to beleeue the remission of mine owne sinnes, the resurrection of mine owne body, and that life euerlasting shall be giuen to me. Thus the Apostle speaketh, Gal. 2, 20: I liue by the faith of the Son of God, who loued me, and gaue himselfe for me. This special faith must be the faith of vs all.
Vse 4 Lastly, from hence we are put in minde of sundry good duties necessary to bee practised of vs. First, seeing euery true member of the Church, hath the forgiuenes of his sins giuen & assured vnto him, it is our duty to acknowledge our selues to bee greeuous sinners, to haue godly sorrow for them which may cause repentance, not to be repented of, and to seek pardon by dayly prayer for the forgiuenes of them at the hands of God. [...]g. 8, 46. Hee resisteth the proud, and giueth grace to the humble. He filleth the hungry with good things, and sendeth the rich empty away. He is ready to forgiue, and to haue compassion on his children: he is slow to anger, and of great kindnes. Hee doth not deale with vs after our sinnes, nor reward vs according to our iniquities. Hence it is that the Apostles haue taught, and the godly haue acknowledged themselues greeuous sinners, yea, euen the most regenerate, as Dauid, Daniel, Paul, and others. Seeing therefore we haue a promise of forgiuenes, & as it were a priuiledge aboue others of the world, it behooueth vs to haue in vs an humble acknowledgement of our sinfull estate, ioyned with godly sorrow and earnest prayer for the forgiuenes of them. Secondly, it is required of vs to haue a reuerent care and feare, not to offend him any more, as heeretofore wee haue prouoked him, yea a most earnest studie and desire to please him better thē we haue done. This the Prophet teacheth, Psal. 103, 3, 4. If thou O Lord streightly markest iniquities, O Lord who shall stand? But mercy is with thee, that thou maist be feared. This was the instruction that Christ gaue vnto the diseased man whom he had healed, when hee found him in the Temple, hee saide vnto him, Behold thou art made whole, sinne no more, lest a worse thing come vnto thee, Ioh. 5, 14. Thus the Apostle Paul describeth true repentance by the fruites and effects of it, 2 Cor. 7, 11. Behold this thing that ye haue bene godly sorry, what great care it hath wrought in you, yea what clearing of your selues, yea what indignation, yea what feare, yea how great desire, yea what a zeale, yea what reuenge. Where this care is not to please God, and feare to fall againe and offend him, there was neuer true repentance, nor any feeling of the forgiuenes of former sinnes. This were exceeding vnthankfulnes for mercy receyued, and a turning of the grace of God into wantonnes, to commit sinne anew that grace may abound. Thirdly, it is our duty to returne all praise and thankfulnes to God for this so infinit and vnspeakable mercy, which appeareth in nothing more thē in the forgiuenes of our manifold sins. It belongeth to God onely to forgiue sinnes, therfore to him onely belongeth the glory of forgiuenes, as being onely worthy to receiue all praise. This Daniel confesseth in his praier, O Lord, righteousnes belongeth vnto thee, but vnto vs open shame, as appeareth this day. So the prophet Dauid prouoking all to praise the Lord, alledgeth this as the cheefe reason to mooue them, Which forgiueth all thine iniquities, & healeth all thine infirmities, Psal. 103, 3. This also we see in the practise and example of the Apostle, who mentioning his sinnes, and magnifying the exceeding and abundant mercy of God in the pardon of them, hee breaketh out into a thankesgiuing to the eternall God, Ʋnto the King euerlasting, immortall, inuisible, vnto God onely wise, be honor and glory for euer & euer, Amen, 1 Tim. 1, 17. Rom. 7, 25. If we haue tasted of this mercy, let vs bee mindfull of this duty: and if wee haue had experience of this forgiuenes, let vs be carefull to expresse vnto him our thankfulnesse. Fourthly, wee must shew backe againe our loue toward our heauenly Father, according to the measure of his loue toward vs. The greater sins he hath pardoned, the greater loue should bee returned. This is it which ye Prophet professeth to haue wrought exceeding loue in his heart towards the Lord, when he considered how gracious and mercifull he had bene vnto him, Psal. 116, 1. I loue the Lord because he hath heard my voice and my prayer. The practise of this duty is remembred and commended in the sinfull woman, Luke 7, 47. Many sinnes are forgiuen her, [Page 958] for she loued much: to whom a little is forgiuen he doth loue a little. Let this example be continually before our eies. Let vs examine our selues how neere we come vnto her in the practise of this duty. Let vs behold our selues in her, as in a glasse. If wee haue had a blessed experience of Gods louing kindnesse toward vs, in blotting out and burying our sinnes out of his remembrance, let vs be answerable in loue to him againe, who hath loued vs first. Where little loue appeareth to God, there is little knowledge of forgiuenes of sinnes. Where no loue is, there is no feeling of the comfort of this doctrine. If we haue found God exceeding kinde and gracious vnto vs, it will work an exceeding measure of loue, where God hath assured and sealed vp that grace by his holy Spirit. Lastly, the receiuing of this mercy from God, must worke in vs mercy toward our brethren, that as we haue obtayned forgiuenesse of sinnes at his hands, so wee should be ready to forgiue one another, And so bee mercifull to others, as our heauenly Father is mercifull to vs, Luke 6, 36. This our Sauiour teacheth in the parable of the King that would take an account of his seruants, to wit, that he requireth mercy where he hath shewed mercy, and that iudgement shall be without mercy, to him that sheweth no mercy. Hence it is that the Apostle giueth this in charge, Eph. 4, 32. & Colos. 3, 13. This we are also directed vnto in that forme of prayer which Christ did teach his Disciples, and hath left vnto his Church, warranting vs to aske forgiuenes, as we feele our selues ready to forgiue. This we are to apply vnto our selues, and learne euerie day to be like to our heauenly Father, Matth. 5, 45. Who maketh his Sunne to arise on the euill and on the good, and sendeth raine on the iust and vniust. If then we desire to be partakers of the goodnes of God in forgiuing the infinit debt whereby we are deeply indebted vnto GOD, and would finde him mercifull vnto vs (as euery one will seeme to be desirous of it) let vs shew our selues ready to forgiue from our hearts the iniuries and offences done vnto vs. Among all testimonies that we may gather to our selues of Gods goodnesse and mercie towards vs, none is more excellent, more cōfortable, more certaine then this, if we finde it in vs; that is, the pardoning and passing ouer the wrongs offered vs, and a readines to forgiue, euen our enemies that most enuy and hate vs; and that frankely and freely, as we our selues haue receyued forgiuenesse at the hands of God.
[The Lord his God is with him.] These words containe the second priuiledge peculiar and proper to the Church, which God hath bestowed vpon it, to wit, the presence of his Spirit. True it is, in regard of his essence and deity hee is euery where, the heauen is his throne, and the earth is his footstoole, Psalme 139, 7, 8. So that we cannot hide our selues from his presence. If we ascend into heauen, he is there: If we lye downe in the graue, he is there: if we take the wings of the morning, and dwell in the vttermost parts of the sea, thither shall his hand leade vs, and his right hand hold vs: if wee say, yet the darknes shal hide vs, the night shall be light about him. But in this place this prophesie poynteth vs vnto vs another presence, to wit, of his grace, protection, defence, and deliuerance; the presence of his Spirit, sanctifying his children, purging them from dead workes, to be a peculiar people vnto himselfe,Doctrin [...] It is a pri [...] ledge of [...] Church, haue Go [...] presence his grace. working in them regeneration, and finishing all good things in them, to bring them to euerlasting life. We learne from hence, That it is a great priuiledge of the Church, to haue God present with it, and president ouer it. He is not farre off from those that are his (howsoeuer in time of affliction, and in the houre of tentation, he seemeth so to them:) hee is neere vnto them, he is euer with them, he holdeth a gracious hand ouer them. This is it which the Lord so often promiseth in his word, & truly performeth, to the great comfort of all his children. This is it which the Lord speaketh to Iacob, going from his fathers house to Padan Aram, Gen. 28, 15. This also the Prophet Dauid acknowledgeth, Psal. 34, 15, 18. And lest any should restraine that exhortation, and take it peculiarly to belong to him alone, the Apostle extendeth it farther, and applyeth it to all the people of God, speaking to them as well as vnto Ioshua, chapt. 1, 9. I will not faile thee, nor forsake thee; so that we may boldly say, The Lord is mine helper, I will not fear what man can do vnto me. This is it which Christ our Sauiour often alledgeth for the comfort of his disciples, Ioh. 14, 18. Math. 18, 20, & 28, 20. I will not leaue you comfortles, but I will come vnto you: Loe, I am with you to the end of the world.
The reasons are these. First, his presence appeareth, Reason 1 that the faithfull might be assured of his protection and defence, beeing gathered together by his power, without which, they could not haue any comfort. If the souldiers should bee destitute of the presence of theyr Captaine, the wife of her husband, the people of their King, they would remaine comfortlesse, and in continuall feare to do their duties and performe their allegeance. But hauing their continuall presence, they haue continual assurance, and ioyfulnesse in theyr place and charge committed vnto them: otherwise, the best seruants of God & most painfull in theyr callings, should be in the worst case and condition. To this purpose Christ sayth, Goe and teach al nations, to obserue whatsoeuer I haue commanded you, and lo, I am with you alway vntil the end of the world, Mat. 28.18, 19, 20. Seeing therfore God wold not haue vs danted with danger, or discouraged with feare, but to go lustily forward where he hath called vs, we cannot doubt of the assurance of his presence with vs in all assayes and assaults, whatsoeue [...] shall be offered vnto vs.
Reason 2 Secondly, he is ready to heare their prayers, to helpe them in their distresses, & to yeild them those things that they stand in neede of. If he were absent from vs, & not present with vs, hee could not consider of our wants, nor succour vs in our necessities, nor deliuer vs from our enemies, nor refresh vs with his helpe, while we walke through the valley of the shadow of death. Therefore when Christ teacheth, Mat. 18, 20. that by the grace of his Spirit, and the power of his Deity, he is in the middest of the Church, he confirmeth it hereby, that whatsoeuer they shall desire, it shall be giuen them of his Father which is in Heauen.
Vse 1 Let vs now proceed to the vses of this Doctrine. First, it followeth from hence, if God be still with his Church, then there is neuer any separation & diuorcement between God and his Church, betweene Christ & his members; so that whosoeuer would find the Lord to be his God, he must be in the Church, & of the Church. Christ is sayd to walk in the middest of the seuen golden Candlestickes, [...]l. 1, 13. that is, of the Church. Christ is euermore in his Church, and whersoeuer the Church is there is Christ. No man shall euer finde Christ as a Sauiour, but in his Church. The Emperour is to be acknowledged whersoeuer his standard is: the King is where his Court is. So there is alwayes a neere coniunction betweene God and his Church. Where he is present with his grace, there is his Church. We shall not need to say with Martha, Lord, if thou haddest beene heere, my brother had not bene dead, Iohn 11, 21. for God is euer with vs, in all dangers he standeth present by vs, His left hand is vnder our head, [...] 2, 5. and his right hand doth embrace vs. This is a notable and singular comfort to all the true members of the Church, who are assured of ye spirituall and speciall power and loue of God toward them, supporting them and staying them vp with both his hands, that they fall not from him through weaknes and infirmity of the flesh. And seeing his loue is such vnto vs that he will not be farre from vs, but in all our troubles embrace vs in both his armes, this ought to stay and strengthen vs in all trials, and confirme vs in all tentations, which are as it were so many stormes and tempests beating vpon the barkes of our soules, and threatning to make shipwracke of them. We are ready in all our troubles, when wee finde not present help at hand, to suppose the Lord to be farre from vs. We are impatient of delay, wee cannot abide to waite the Lords leysure. So soone as we are entred into the Furnace of affliction, yt we feele the flames thereof to scorch vs, and the anguish therof to enter into our bones, by and by we thinke that God should helpe vs, euery moment and minute appeareth to be a day, and euery day seemeth a yeare vnto vs, vntill hee scatter the coales, and pull vs as a fire-brand out of the fire. This made the Prophet in the heat of his affliction to cry out, Why standest thou farre off, O Lord, and hidest thee in due time, euen in affliction? Psal. 10, 1. Wherby we see, that the children of God are wonderfully assaulted, & the flesh wrastleth against the Spirit, & sometime preuaileth, and for a time getteth the vpper hand. So the same Prophet saith, Psal. 13, 1, 2. & 22, 1, 2. How long wilt thou forget me ô Lord? for euer? How long wilt thou hide thy face from me? &c. And againe, My God, my God, why hast thou forsaken me? and art so far frrm mine health, and from the words of my roaring, &c? And in another place, Will the Lord absent himselfe for euer? and will he shew no more fauour? Is his mercie clean gone? &c. Thus his faith was assaulted, and his hope tryed, that he should not fal into infidelity, and yeeld to distrust in God. But seeing our doctrine affirmeth, that God is neuer from vs, howsoeuer hee seemeth to delay and deferre his helpe, let vs learne (how great soeuer our conflicts be) not vtterly to despaire of Gods mercy, though it tarry. Waite,Habbak. 2, 3. for it shall surely and certainly come, and not stay, when the time, euen the appointed time commeth. So when the faithfull recouer thēselues out of the former tentations, as it were out of a gulf ready to swallow them vp, they gather strength of Faith, rest vpon the power & presence of God, and waite with patience the Lords leysure, and confesse it was their owne infirmity.
This the Prophet Dauid setteth downe, in Psal. 40, 1. and 42, 5, 11. and 43, 5. and in diuers other places. Thus it standeth all of vs vpon, when affliction tryeth vs, when the flesh tempteth vs, when satan winnoweth vs, and all of them consenting and conspiring together, seeke to ouerthrow vs; to consider that howsoeuer God oftentimes deferreth to help vs, yet he is still present with vs, and to assure our selues that doubtles he is not farre from euery one of vs.Matth. 15, 21. It is the will and pleasure of God to try our faith, to stirre vp our zeale, to exercise our patience, and to teach vs to make greater account of his blessings, whē we haue obtained them: but in the end, to our endles comfort, he will declare by the effects of his loue and fauour, that he was neuer indeed absent from vs, howsoeuer we iudge so according to the weaknes of the flesh, and hee for a time hide his countenance from vs. Moreouer this serueth to teach vs, that in our troubles and necessities we stand not in need of the intercession of Saints and Angels, wee shall not neede to pray vnto them to be our Mediators to God the Father. For seeing God the Father is neere vs, yea euen at hand, shall wee turne our backes to him, and goe from him, seeing he turneth to vs to giue vs helpe? This inuocation of Saints hath neither commandement to moue vs to pray, nor example to go before vs in the practise, nor promise to assure vs that we shall be heard. The direction that we haue in prayer, is to go to God, and to say to him, Our Father which art in heauen, Mat. 6, 9. This [Page 960] the Prophet acknowledged, when he sayde, Psal. 73, 25. Whom haue I in heauen but thee? & I haue desired none in the earth with thee. God is euermore present with vs, the Saints departed are absent from vs, they know not our particular wants, Esay 63, 16, Psal. 94, 9. 1 King. 8, 39. they vnderstand not our desires, they are ignorant of the motions of our hearts, and the estate of our liues. Besides, wee are charged to worship the Lord our God, & to serue him onely, who onely searcheth the hearts, & tryeth the reines, as the God that made them in the beginning. Let vs therefore go directly and immediately to God, and when wee haue helpe at hand, let vs not seeke helpe farre off. Let vs still trust in the liuing God, for vaine is the helpe of Saints or Angels. Were not hee a foolish man, and worthy to perish, who in extremity would refuse the helpe of an expert & excellent Physitian present with him, able to helpe him, willing to helpe him, offering to helpe him and giue him present ease, and yet calleth and cryeth to some Mounte-banke, a thousand miles from him, not so able, not so skilful, not so ready to releeue & release him? And are not they much more simple and sottish, that when God willeth them to call vpon him in the day of trouble, and promiseth to heare and deliuer them, will not come to him, but fly from him to the Saints,Psal. 50, 14. that know neither him nor his griefe? When the Prince is present, and calleth to come to him, were it not madnes to go to ye subiect? So, forasmuch as Christ saith, Come vnto me all ye that are weary and laden, and I will ease you, Matth. 11, 28: let our soules answer, Lord we will come, accept thou the prayers of thy seruants.
Vse 2 Secondly, we learne from hence, That as God is neere to all those that feare him, not onely in respect of the presence of the place, but is with them by the presence of his fauor, granting their prayers, and succouring them in their aduersities; so he is farre from all the wicked and vngodly, not in place, but in help. He will not grant their requests, he wil not be their shield and buckler; hee will not know them in their miseries. He is indeede neere to all that call vpon him, euen to all that call vpon him in truth, but he stoppeth his eares against the prayers of the vngodly, which are abhomination vnto him, Psal. 145, 18. This is it which Salomon teacheth, Prou. 15, 29. The Lord is farre off from the wicked, but hee heareth the prayers of the righteous. Great is the iustice of God vpon the wicked: and great is his fauour towardes the godly. True it is, in respect of place God filleth heauen and earth, He is not far distant frō vs, forasmuch as in him we liue, and mooue, and haue our being, Actes 17, 27, 28. but touching his grace he is farre from the dwellings of the vnrighteous, hee is farre from hearing theyr voyce, and regarding their necessities: he leaueth them to themselues, and withdraweth his holy Spirit from them. So then, albeit God bee in euery place, and nigh to all things, yet God will not heare them, no more then men heare such as are very farre off when they call and cry out vnto them. This is it which the Prophet Dauid setteth downe, Psal. 119, 155. Saluation is farre from the wicked, because they seeke not thy statutes. And the Prophet Esay accordeth heere unto, Chapt. 59, 1, 2. The Lords hand is not shortned, that it cannot saue: neither is his eare heauy that it cannot heare. But your iniquities haue separated betweene you and your God, and your sinnes haue hid his face from you, that he will not heare. They regard not his word therefore he giueth not them his helpe. They will not heare him when hee calleth by his word, therefore hee will not heare when they call vnto him by their prayers. He is far from them, because they runne farre from him, and will not know his wayes, nor regard his truth that he offereth vnto them. Wherefore, great is the misery and destruction of the wicked yt shall come vpon them: they shall call, but the Lord will not heare: they shal cry, but he wil not answer. The righteous in this world, doe seeme to be cursed and forsaken of God, but they are blessed and happy: and this is not the last part of their blessednes and happines, that he heareth their prayers. On the contrary side, the vngodly seeme to themselues & to others to be the onely happy men in the world; but they are wretched and miserable: and through theyr malice, blindnes, and obstinacy, this is not the last part and portion of theyr misery, that they haue no agreement with God, hee heareth not their prayers, but abhorreth thē, their thoughts, and all their workes. When we are in affliction, the cheefest comfort and stay to rest vpon is, that God is neere vs, and ready to help vs. The wicked want this staffe to leane vpon, God professeth himselfe their enemy, he refuseth their prayers, he forsaketh and casteth them away out of his presence. They can haue no peace of conscience, nor comfort in trouble: they shall houle in their miseries, and not be heard, Zac. 7, 13. This shall especially appear at the last day, when the heauen shall not receyue them, the Lord shall not know them, no creature shall comfort them, no mercy shall be shewed vnto them; thē they shall weepe and waile without redemption, and without release.
Thirdly, it is our duty to behaue our selues Vse 3 in all our actions and dealings, as in his presence. It behooueth vs to set him alwayes before vs, and to know he continually walketh among vs. It is remembred of Henoch, that he walked continually before God, Genes 5, 22. that is, all his life time hee considered that the eye of God was euer vpon him, knowing that all things are naked and manifest before him, Heb. 4, 13. Thus the Apostle chargeth Timothy, in the sight of God, who quickneth all things, and before Iesus Christ, which vnder Pon [...]ius Pilate witnessed a good confession, to keepe the commandements which he gaue vnto him, without spot and vnblameable. If the childe were alwayes in [Page 961] sight of his parents, the seruant of his master, the souldier of his Captain, the subiect of his Prince, they would not haue an vnseemly gesture, a disordred action; how much more doth it stand vs vpon, to behaue our selues honestly, and in order, and to looke to all our wayes, that we offend not before the maiesty of God, in whose presence we stand? When the Minister prayeth and preacheth, when the people attend and hearken, wee must know that God looketh vpon vs. If any thing bee done vnreuerently and wickedly, hee seeth it, and beholdeth it when it is committed. We cannot hide it from his sight, and therfore we should do nothing that may greeue him. This is that vse which Moses setteth downe in giuing directions to the people when they went to warre, Deut. 23, 12, 14, That they shold haue a place without the hoast, whither they should resort for the necessity of nature, and couer their excrements; for the Lord thy God (saith he) walketh in the middest of thy campe to deliuer thee, and to giue thee thine enemies before thee: therefore thine hoast shalbe holy, that he see no filthy thing in thee, and turne away from thee. The truth of this Ceremony leadeth vs (as it did them) to a farther matter. Let vs let the figure passe, & come to the substance, which teacheth, that wee must be an holy people to God in soule and bodie, and take heede of stayning and defiling our selues. And what is it that doth defile vs? It is not that which entereth into man, but that wc commeth out of a man, as our Sauiour speaketh of the meates we eate, Matth. 15, 18. All the euill affections that wee haue within vs, are so many stainings of vs before God. Euill thoughts, murthers, adulteries, fornications, thefts, false witnesses, slanders, are so many infections, and as filthy dirt and dung in his sight. We must all of vs learne to purge our selues from such foule and filthy corruptions, if wee will haue God to rule and be resident amongst vs. If a man bee to receyue any honourable guests or strangers into his house, he will haue it swept and kept cleane, that he offend not those that he would entertaine. It is a great honor vnto vs, that God will dwell with vs, and rest among vs, and vouchsafe so to abase himself as to walke among vs; ought not we then to bee carefull how we walke before him, and to be wary euery one of vs lest we should displease him? Ought we not to behaue our selues with all feare and reuerence, seeing he beholdeth vs and eyeth whatsoeuer we do throughout our whole life? For as he is come neerer vnto vs: Iames 4, 8: so vnlesse we draw nere vnto him, cleansing our hands, and purging our hearts, he will withdraw himselfe from vs, if we make not our soules and bodyes pure Temples for him to lodge and abide in. Hee will dwell with vs vpon no other condition: if wee doe not marke and obserue this, wee make our soules guilty of driuing GOD away, that he should no longer remaine among vs to blesse vs.
Lastly, we are put in mind by his presence Vse 4 to waite and stay our selues vpon his prouidence, in all things depending vpon his protection and deliuerance. Stephen a faythful witnes of the truth, being perswaded of the presence of Christ, stood out to death, and boldly maintayned the cause of God against al his aduersaries, Acts 7, 56. Wee are alwayes in such sort vnder his protection, that wee shall not neede to feare that his power will fayle to maintaine and preserue vs. When the Lord Iesus sayde vnto his Disciples, Matth. 28, 20. Goe into all Nations, preach vnto them, and baptize them, he addeth, Loe I am with you vnto the end of the world. Whereby, hee meant to confirme and strengthen them in all the combats they were to suffer, and conflicts which they were to endure in the preaching of the Gospel. So Christ appearing vnto Paul, and promising his presence to be with him, gaue him boldnes to vndergo great dangers, and not to account his owne life precious and deere vnto him, so long as he might doe seruice vnto God: he sayd vnto him, Acts 18, 9.10, Feare not, but speak, and hold not thy peace, for I am with thee, and no man shall lay hands on thee to hurt thee, for I haue much people in this City. Thus the Lord speaketh to the Prophet Ieremy, Bee not afraid of their faces, for I am with thee to deliuer thee. Here we see the presence of God is made as a reason to strengthen him in the duties of his calling. We meete with many dangers and incombrances that assault vs and set vpon vs in the running of our race, and finde many enemies that seeke to stop our course: & such is our weaknes, that we shall neuer be able to ouermastet them, and to go lustily forward in a resolute and constant course, vnlesse we set before our eyes this doctrine that Balaam published as a priuiledge belonging vnto the Church, that God is with vs, and will neuer forsake vs. Let vs therefore consider,Rom. 8, 13. If hee be with vs, we shall not neede to feare who bee against vs. He will smite our enemies vpon the cheeke bone, & break the teeth of the wicked. He wil scatter theyr counsels and deuices, and cast down whatsoeuer riseth vp against our peace.
[And the ioyfull shout of a King is among thē.] This is the third prerogatiue graunted to the Church, which God as king of the Church, granteth vnto it, being as it were ye Scepter of his kingdome, & the lawes by which it is gouerned. For as no kingdom can stand without statutes, nor the subiects be gouernd without lawes, so it is in Gods kingdom. He is ye King, the church is the kingdome, the word is the statute law, the diuel & al his Instruments are Traytors to this kingdome: the faythfull and elect are the natural subiects which willingly yeeld obedience to the word.Esay 13, 1. This word being the arme of God, and the kingdome, must be preached, to draw the elect into his kingdome. This Balaam calleth a ioyfull shout, and the Prophet is commanded of God, Esay 58, 1, to cry alowd and not spare, to lifte vp his [Page 962] voice like a Trumpet, shewing to the people their sinnes, and the house of Iacob their transgressions. This teacheth vs, that it is a great honor and priuiledge of the Church, to haue the ioyfull shout of the word to sound among them.Doctrine. It is the churches priuiledge to haue the pure vse of the word. The Scripture or word of God is a priuiledge belonging properly to the Church & the vse thereof. When God gaue his Law in Sinai, it was giuen onely to Israel, as appeareth Deut. 4, 1. Exod. 20, 11, 2. where Moses stirreth vp Israel to hearken to the statutes & ordinances that should be deliuered vnto thē. So the Prophet speaketh, Psal. 147, 19, 20. He sheweth his word vnto Iacob, his statutes and his iudgements vnto Israel; he hath not dealt so wi h euery Nation, neither haue they known his iudgements. Hereunto commeth the exhortation of Moses, Deut. 4, 6, 7. Keep his lawes and do them, for that is your wisedom and vnderstanding in the sight of the people, which shall heare all these ordinances, and shall say, Onely this people is wise and of vnderstanding, and a great Nation. Thus the Apostle Paul sheweth the difference and preheminence of the Iewes, beeing at that time the Church of God aboue the Gentiles, that it was herein most excellent and glorious, because vnto them, yea onely vnto them were committed the oracles of God, euen committed vnto them of trust:Rom. 3, 1, 2. & 9, 4. to them pertayned the glory, the couenant, the law, the seruice of God, & the promises. Likewise, when Iohn the Apostle was commanded to write in a booke ye things which he had seene reuealed vnto him, he was charged withall, when once they were written, To send them to the seuen Churches that are in Asia, Reu. 1, 11. All which places plainely proue, that it is one of the greatest gifts, blessings, and honors, that God bestoweth vpon his people, the giuing vnto them his word and ordinances.
The reasons are many in number and weighty Reason 1 in force. For first, heereby we and our children are entred into a solemne couenant with God to be his, and he to be ours for euer. A wonderfull mercy of God, that a sort of poor sinfull men should be admitted and receyued into a couenant with the eternall God. This Couenan [...] is a mutuall promise & agreement betweene God and men:What Gods cnuenāt with vs is. whereby on the one side God giueth men assurance that he will be gracious and fauourable vnto them, forgiue their sins, and giue them new righteousnes & eternall life for his Sonnes sake: and on the other side, men binde themselues to accept of this mercy with all thankesgiuing, receyuing this so great a benefit with a true Fayth, and promising to yeelde true obedience to God. The entrance into this Couenant, is as it were the day of our marriage, being more neerely coupled to God, then the wife is ioyned vnto the husband. This is it which Moses is bold to put the people in minde of, exhorting them to keepe the words of this Couenant, Deut. chap. 29. verses 10, 11, 12, 13, 14, 15.
Reason 2 Secondly, the Church alone is honoured of God, to be the keeper and preseruer, the holder forth and publisher of his word, and therfore none haue to do with it but the Church. Hence it is, that it is called by the Apostle, the pillar and ground of truth, 1 Tim. 3, 15. It is the preseruer of it, not the mother of it: the [...]eeper of it, not the author: it is a cryer to publish, not a iudge to decide and determine: it is as the candlesticke to holde the light, not the candle it selfe to giue light. For this cause the vision offered to Iohn of the seuen golden Candlestickes, Reuel 1, 12, 20, is expressely and directly expounded to signifie the seuen Churches. This then is an honour peculiar to the church, to be the brazen pillar of truth, and the golden Candlesticke to hold the light or candle of the word of God vnto the people, that they may see how to walk in ye wayes of godlynesse.
Thirdly, the word is the testament of God. Reason 3 Now none hath to doe with the Testament or Will of any, but they that haue Legacies bequeathed vnto them by it, as children & they that are of the houshold and kindred of God; not Strangers, Aliens, and Forreyners, they haue nothing to do in it, they are not ro meddle with it. Thus the Apostle teacheth, Heb. chap. 9. verse 15, That the Testament belongeth to them that are to receiue the promises of the eternall inheritance.
The Vses are now to be considered. First, Vse 1 we learne from hence for our instruction, to account the Ministery of the word, the treasure of the Church. Among all the blessings bestowed vpon the sonnes of men in this life, the g [...]ft and blessing of the word is eminent. It is an incomparable blessing farre aboue all earthly things, y• earthly men make their [...]elicity. The Prophet Ezek. 6 10, 11 compareth all other blessings that God gaue his people, to the ornaments of the body, as to bracelets, abiliments, rings, fine linnen, chaines, silke, & such like; but the giuing of his word and statutes vnto them, to his mariage with thē. And when God was to deliuer his lawes and ordinances vnto Israel, Moses tooke them by the hand, and led them forth to meet God, who in the company of the Angels accepted them for his cheefe treasure & inheritance aboue all other nations vnder heauen: so that in the finishing of this match & marriage with his people, Moses was as the Father, the Angels, the Bridemen, God the husband, vnto whom Israel was affianced & coupled in marriage. So then the happiest tydings and greatest dignity that can euer come to any people or seuerall congregation, is the glad tydings of ye gospel, & the free passage of the word to be brought among thē. The more any are blessed this way the more honorable & glorious they are with God and his Saints, they are thereby made his sons & daughters, yea kings and priests vnto him, & they which once were far off, are made neere vnto him by the preaching of y• Gospel, whereby he dwelleth among them, and setteth [Page 963] vp his throne in their hearts. Capernaum is saide heereby to bee lifted vp vnto heauen, Luke 10, 15. Ierusalem where the word and seruice of God was set forth, is called the holy City, and the ioy of the whole earth, & the resting place of God, Psal. 132, 13, 14. From hence all such are reprooued, as haue not the sight and feeling of this mercy of God in their hearts, to raise them vp to reioycing & thankfulnesse. And herein (my brethren) we are to call our selues to remembrance, & think what our condition is. We are indeed a noble kingdome, adorned with many outward priuiledges and blessings, increased in multitudes, and furnished with sundry commodities; but, if we be compared with the great, large, and wealthy dominions in other parts of ye world, onely a poore corner of rhe earth. But heerein we passe them all, as honoured aboue them & preferred before them, that we haue the inestimable treasure of the word which they doe want, [...] 13, 44. instead of those mines of siluer & gold, wherewith they abound. This is our priuiledge, our glory, our aduantage, wherein God hath blessed vs aboue Italy, Spaine, and many rich Countries in Asia and Affricke, vnder the Turke and other blind and barbarous Princes, detayned in the kingdome of darkenesse, and of the diuell; we haue the trueth of God amongst vs, the treasure of all treasures, the valew whereof is farre aboue all precious stones. The want of this blessing maketh all other blessings to be curses, and iudgements vnto them that are destitute hereof, & therefore we must all call our selues to an account, what account we make of it. We should make it our meate and drinke, a treasure for the obtaining whereof rather then want it, we wold sell all that we haue: but (alas) what thankefulnes hath it wrought in vs? We are like vnto the Iewes; they had this glorious light brought among them, but they loued darkenes more then light, because their works were euill. If we be weary of this heauenly Manna, let vs take heede lest the Lord grow weary of vs: if we cast away his word, he wil cast away vs, and forsake vs for euer. The Lord biddeth vs take heed to the sound of the Trumpet, Ier. 6, 17: let vs not answer presumptuously wee will not take heed; let vs beware of securitie, & remember from whence we are fallen, And let him that glorieth glory in this, that hee vnderstandeth and knoweth the Lord and his word, to his saluation, Ier. 9, 24.
Vse 2 Secondly, it followeth, that wheresoeuer God hath established this his ordinance, there certainly hee hath a Church and chosen people, and some that belong to eternall life, for whose sake it is sent among them. For as the Spirit of God is the soule of the church, quickning it, and giuing it life: so the word is this soules instrument, or the seed wherby it worketh, and the onely essentiall marke thereof; so that where it is sincerely taught, [...], [...]2. and constantly professed, there certainly is a Church. Where it is not, there is no true Church (albeit it haue neuer so goodly and glistering a shew) but a very carrion & carkas of a church without the life of the Spirit: but as an house without light, as the world without the Sun, as a kingdome without the Law. The Prophet Esay calleth it the standard of God, saying, I will lift vp mine hand to the Gentiles, and set vp my standard to the people, & they shal bring thy sonnes in their armes, and thy daughters shall be carried vpon their shoulders, Esay 49. verse 22 Where the Lord Iesus is compared to a King and Captaine, and therefore all that will haue comfort that they are members of the church, must range themselues vnder it as soldiers vnder the banner of their Chieftaine; otherwise they remaine as men In darknes, & in the shadow of death, as stragling and runnagate soldiers out of the campe, and as dissolute men vnder no law to gouerne them. For they are the vilest and basest that liue without it, very dogges and swine. They of the Church are Gods chiidren, and the word is the Childrens food belonging to them onely. When the Canaanitish woman would haue beene partaker of Christs Ministery, Mat. 15, 26. he answered, It is not meet to take the childrens bread and to cast it vnto whelpes. But other are as vncleane and filthy beasts: This which now hath bene spoken, serueth to ouerthrow two sorts of people: first, those of the Church of Rome, which make other markes and notes of the Church; as antiquity, vnity, vniuersality, succession, subiection to the Pope, and such like counterfet markes of their counterfet church, and leaue this which is the most certaine and inseparable note. This proueth vnto vs plainly, that these which most of all boast of the name of the Church, are indeede neyther the Catholike Church, nor any sound part thereof, because they want the immortall seede to beget them, the milke and meate of the word to feede and norish them, yea it is accounted an high point of heresie to haue read ye Scriptures, and none is permitted to looke into them without a license, so heinous a sin it is to haue the word. Secondly, it censureth & condemneth the Donatists, Anabaptists, Brownists, and those of the separation, which condemne our Churches to be no Churches; our Sacraments to bee no Sacraments; our Ministers to be no Ministers; and in effect our religion to be no religiō, because we do not with them in matters accidental fully agree, albeit we do consent in matters fundamental: we lay Christ alone for the foundation, on which we build our saluation: we lay hold vpon him by faith only: we preach Christ crucified truly, & by their owne confession, powerfully. They hold themselues to haue receiued faith among vs by our Ministery, before they made this rent and breach in the Church, and that the end of such fayth (if they had dyed in it) had beene the saluation of theyr soules.See the books of Greenwood & Iohnson, Let them therefore return, and cause others to return & [Page 964] ioyne with vs in hearing the word preached, seeing where it is rightly established, there must of necessity be a true Church. And albeit some of them haue written, many of thē haue spoken against our Church, yet let them follow the example of that sonne,Matth. 21, 29. who answered his father stubbornly, that he would not work in his vineyard, but afterward repented earnestly, and went his wayes.
Vse 3 Thirdly, all such as are this way honoured and blessed, must be carefull to vse the word as an honour and a blessing, by imbracing it, by entertaining it, by magnifying this blessing of God, in truth, and not in opinion; in heart, and not in face; in workes, and not in words; that we may walke worthy the Gospel, and of the Lord that hath called vs, and shew our selues carefull to bring foorth the fruites thereof; saying with the Apostle, Rom. 10, 10. How beautifull are the feete of them that bring glad tidings of peace, and bring glad tidings of good things! Hitherto rendeth the exhortation of the Apostle, 1. to the Thessalonians, ch. 2, 11, 12. Let vs be carefull to keepe this treasure among vs, lest the kingdome of God bee taken from vs. Otherwise instead of being the water of life to saue vs, it will be a sea to drowne vs: instead of being the sauour of life to life, it will turne to bee the sauour of death to death: instead of being meate to feede vs, it will bee our bane to destroy vs: instead of good tydings to refresh & comfort vs, it will proue the saddest and heauiest newes that euer came to our eares, and that day the blackest day that euer came ouer our heads. Thus our Sauiour threatned Capernaum, which hee had honoured with his presence, blessed with his preaching, aduanced by his dwelling in it, and lifted vp with his miracles, Mat. 11, 26. Thou Capernaum which art lifted vppe vnto heauen, shalt be throwne downe to hell, &c. Look vpon the seuen Churches of Asia, we see what is become of them. Behold what ye contempt of the Gospel hath brought vpon the Iewes, the like hath not falne vpon any people, since the beginning; what mischeefe & miserie did not fall vpon them? It cannot bee denied but God hath blessed vs as much as euer he lifted vp the head of Capernaum, and hath magnified his mercies and loue vnto vs aboue other nations. The more he hath honoured and exalted vs aboue others, the more vile and odious we shall become; he will poure shame & contempt vpon vs, he will make vs a mirrour and example of his iudgements to others, vnlesse we bring foorth fruites answerable to so great goodnesse. Who so is wise-hearted, let him consider these things.
[Verses 22, 23, 24. God brought them out of Egypt, their strength is as an Vnicorne: for there is no sorcery against Iacob.] Hitherto wee haue spoken of the spirituall blessings bestowed vpon the Church, to wit, the forgiuenesse of their sinnes, the presence of the Spirit, and the vse of the word. Now followeth another priuiledge, being an effect of the former, that nothing shall hurt them; they may fall into many afflictions, but none shalbe able to destroy them. He alludeth in this place to the practise of the Vnicorne, purging and clensing the water with his horne against the poison of venomous beasts. From hence we learne,Doctrine. No attempt [...] shall hurt th [...] Church. that no meanes and attempts shall hurt or ouerthrow the Church. Whatsoeuer the enemies of God and his people imagine, what counsell soeuer they take, what mischiefes they deuise, God will make them frustrate and of none effect. This truth appeareth by sundry examples in ye word of God. When the Church of God was in Egypt, the Egyptians said, Let vs work wisely with them lest they multiply; they vexed them with bondage, they destroyed their children, they oppressed them with burthens, they plagued them with taskemasters, and euery way they encreased their miseries: Ex. 1 & 2, & 3. yet after all these diuellish practises they preuayled nothing against them. This appeareth likewise in the ambition and pride of Haman, Ester 3. and 7, and 9. He thirsted after blood, but the plot he had contriued was disappointed, and he fel into the pit which hee had digged for another, the snare was broken and the Church was deliuered. Infinite are the examples that might be produced to this purpose, of the Churches dangers and deliuerances. The Prophet Dauid handleth this argument at large in sundry Psalmes. In the 91. Psalme, verses 3, 4, 5, &c. he assureth those that trust in God, that into whatsoeuer dangers they fall, they shall neuer miscarry, nor be dismayed in theyr afflictions. Where the Prophet meaneth, that howsoeuer these afflictions may come to the godly, yet they shall not bee able to hurt or hinder their eternall peace with God, but he will make them and all things besides to further theyr saluation. This is it which the Apostle teacheth at large, Rom. 8, 35, 37. Thus we see that no attempts can hurt the Church, inasmuch as God taketh the wise in their craftinesse, and scattereth the deuices of the wicked,Iob 5.13. as he turned the wisedome of Ahithophel into foolishnesse.
The Reasons of this Doctrine seruing for confirmation of vs, are direct & euident. For Reason first, it is God that watcheth ouer his to deliuer and to preserue them from all the dangers that go ouer theyr heads. We shall not neede to feare hauing so good a keeper, & being assured of right good keeping. He will alwayes protect vs by his great power and infinit goodnesse. This the Prophet handleth at large, Psal. 121, 1, 2, 3, 4, 5, 6, 7. So Moses declaring the cause that Balaams curses & coniurations did not preuaile, but were turned into a blessing, sayth, It was because the Lord loued his people, Deut. 23, 5. No policies can preuaile where there is such a keeper, who being on our side, what skilleth it who bee set against vs?
Reason 2 Secondly, hee hath appointed the Angels also to guard and defend them, to pitch their Tents round about them, to bee ministering spirits sent out for their good, which alwayes behold the face of their Father which is in heauen. God is the cheefe watchman whom nothing can escape; the Angels are second watchmen vnder God, whom God hath deputed to that office to serue the necessities of the Church. This the Prophet Dauid yt sweet singer of Israel setteth downe, Psal. 91, 10, 11, 12. Where the prophet proueth, that no crosse or calamity shall come neere them or their dwellings to hurt them, because not onely God himselfe will care for their defence, but appoint the holy Angels as his heauenly messengers to preserue them. Not that the helpe of God is not sufficient, or that we should put our trust in their helpe, but to teach vs for our comfort, that we haue God and all the hoast of heauen, as an army ready mustered & marshalled to succour and sustaine vs in all our dangers.
Now it remaineth to consider what Vses Vse 1 may be made of this Doctrine. First, we must confesse to our singular comfort, that great is the power and goodnesse of God, which can neuer faile or forsake those that are his. No counsell, or wisedome, or policy, can escape his knowledge, or encounter with his power: we see this notably in this example before our eyes. This false Prophet Balaam was an enemy of God and of his people, he had set both his heart to couet, and his tongue to saie; all his purpose was to curse the people, hee leaueth nothing vnattempted to compasse and contriue his enterprize, yet we see all is vanity and commeth in the end to nothing. Great therfore is the power and might of God. We heard in verse 19. that he was constrained to say, That God is not like to mortall men, & therfore we ought to be ashamed to call the truth or power of God into question, wherein there is neither want nor weaknes. All the power that is in men and Angels, is nothing to the infinite power of God. Let vs therefore acknowledge and confesse this might and maiesty of God: let vs in all our dangers and calamities reuerence it, and rest in it. Let vs not measure it by ordinary meanes, but know that he is able to work as wel without means, and against meanes as by meanes. The faith of Abraham is commended by the Apostle, Ro. 4, 18. Heb. 11, That aboue hope he beleeued vnder hope, and that God was able of the ashes of Isaac offered vp in sacrifice, to raise him againe to life.
[...] 2.Secondly, wee may in assurance of his fauour conclude the blessednesse of the people of God, and their happy estate and condition: yea, we may truly say with the Psalmist, Psal. 144, 15. Blessed are the people that are so, yea blessed are the people whose God is the Lord. None are harder assaulted, none are better protected. Their confusion is sought, but they stand in ye strength of God. This is a great blessing, to be shaken, and yet to abide firme in stormes and tempests. Happy are they that haue so vigilant a watchman as the Lord is. That City is safe, that kingdome is sure, that house is quyeted, that soule is secured, that hath such a keeper. What City vpon the earth (sauing the City of our God) hath such a watchman as neyther slumbereth nor sleepeth? But the Church wc is Gods commonwealth, hath a gouernour and guardian, which is all an eye to see their dangers, all an eare to heare the counsels, & all an heart to vnderstand the deuices of theyr enemies, and all an hand and strong arme to scatter them, and to defeate them. This happines we heard before, verse 10, how Balaam praised and desired. He confesseth alowd that the death of the Iews was more to be desired thē the life of all other men, because GOD held them for his people. Though he were a wretched idolater, and sought to turne the truth of God into falshood, yet standing as it were vpon the racke, hee was inforced to vtter this speech, as if he had sayde, Who is it that can doe any thing against Israel, seeing they remaine in the fauour of their God? Let vs learn to magnifie the Lord for his mercy, and walk worthy of this our happines, which the men of this world do want. They haue no protection from God, but lye open and naked vnto dangers of soule and body, and haue to defend them, not so much as a poore fig leafe.
Thirdly, let vs seeke to bee at peace with God, and labour to be reconciled vnto him. If God be against vs, what creature dare stand vp for vs to helpe and comfort vs; nay what creature shall not fight against vs to destroy and confound vs? For the subiect (though neuer so noble & honorable) that hath the King against him, shall finde few others to succour him, or shew him any countenance, as we see in the booke of Ester; Ester 7, 9. so soon as the wrath of the King began to be kindled against Haman, by and by they couered his face, and helped forward his execution. So if wee sinne against God the King of Kings, and prouoke him to wrath, who shall dare to pleade for vs? On the other side, if God be on our side, who shall be against vs, or what creature shall hinder our peace? This the Prophet Hosea declareth, as a benefite belonging to the Church, Hos. 2, 18. In which words the Lord promiseth that hee will so watch ouer his Church by his prouidence, that they shall haue rest and securitie from all dangers of enemies, and be deliuered from the rage of beasts, and the violence of men. But how (will some say) can this bee? Obiection. Seeing the vngodly that haue God their enemy, yet haue the world and the men of ye world smile & laugh vpon them, and the godly who haue God their friend, yet haue the world for their enemy? I answer, Answ. This seemeth to be so to those that iudge of things after the flesh & according to the outward appearing; but if we will iudge righteous iudgement, and behold them with the eye of Fayth, wee shall [Page 966] finde it to be otherwise; whether wee respect the end, or the inward feeling of the soule and Conscience. Touching the end and issue of things, if we waite with patience but a while, and looke with a single heart vpon the euent, we shall see that the vngodly (who haue God set against them) haue al things to work their destruction, and to further their condemnation; not onely their troubles, but euen the most holy ordinances of God, the exercise of prayer, the hearing of the word, the partaking of the Sacraments. The things are in themselues, and their owne nature the sauor of life to life, 2 Cor. 2, 16: but to them they become the sauour of death to death. Contrarywise, the godly who haue God reconciled to them in Iesus Christ, haue all things to further & to finish the saluation of their soules, and to seale vp their eternall peace, Rom. 8, 28: inasmuch as all accidents that befal them, tend to bring them to glory and immortality, and work for the best vnto them that loue God, euen vnto them that are called of his purpose: not onely prayers and praises, not onely the Word and Sacraments, which are as the life of their souls and the breath of their nosthrils, but all crosses, calamities, and afflictions, are sanctifyed for their good and happinesse. Secondly, in respect of the inward feeling of the soule and conscience. For the vngodly, who feele the wrath of God for their sinnes, as it were the flashings of hell fire, doe finde rest and refuge in nothing, but account all the creatures for their enemies, and alwayes stand in feare of them as of Gods hoast and army, set in battell array against them, and as of his instruments to bring them to destruction. The heauens are prepared at the commandement of God to be as brasse, as in the dayes of famine, to punish them, 1 Kings 17, 1. the clouds to poure down showres of raine vpon them, as vpon the olde world, Gen. 7, 11: the waters ready to drowne them, as the hoast of Sisera, Iudg. 5, 12: the fire to consume them, as it did Sodom and the other Cities of the plaine, Gen. 19, 24: the aire to poyson and infect them, as in the time of pestilence, Ezek. 5, 12: the earth open to swallow them, as it did Dathan and his followers, Numb. 16, 32, the Beares to deuoure them, as they did the two and forty vngracious children that mocked the Prophet, 2 King. 2, 42: the Lyons to destroy them, as they did the Idolatrous Samaritanes, 2 King. 17, 25: Fiery serpents to sting them, as they did the murmuring Israelites in the wildernesse, Num. 21.6: the basest and meanest creatures are armed with power and will to bidde battell against them; Flies and Frogges to annoy them. as they did the Egyptians, Exod. 8, 6.24: & Lice to eate them, as they did Herod a bloody persecutor of the Church, Acts 12, 23. Thus do the vngodly feare all the creatures of God, & cannot be secured from any one of them. An example whereof we haue in Cain, who wandered vp and downe in the earth, and feared that euery creature that found him would kill him, Gen. 4, 14. And no maruell, for the wicked flyeth when no man pursueth him, Prou. 28, 1. But the godly, who feele Gods fauour and mercy toward them, and haue him for their friend, do find by blessed experience all Gods creatures, as it were his souldiers, to stand for them, and therefore doe not stand in feare of them, but can say with a feeling faith, Rom 8, 38. I am perswaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things to come, nor heighth, nor depth, nor any other creature shall bee able to separate vs from the loue of God, which is in Christ Iesus our Lord. For when the wayes of a man please God, he will make euen their enemies at peace with them, Prou. 16, 7. All this appeareth in the example of Adam, as in a glasse: before he fell into sinne, Gen. 3, 8. he walked in the garden without feare, he talked and communed with God without feare; all things were subiect to him that was subiect vnto God. But when he had nearkened to the olde serpent, and disobeyed the commandement of God, the whole course of Nature was turned, he hid himselfe from the presence of God, and feared the creatures which before hee ruled. To conclude therefore, seeing it is God who is the cause of our peace, let vs rest vpon his prouidence and protection, and seek earnestly reconciliation with God, that wee may haue the inward peace of a good conscience, which howsoeuer the world may striue to disturbe and hinder, yet cannot take away from vs: as our Sauiour Christ promiseth, Iohn 16. verse 33, In me ye shall haue peace, in the world yee shall haue affliction. And againe, Iohn 14, 27. Peace I leaue with you, my peace I giue vnto you, not as the world giueth giue I vnto you. So that in regard of this spirituall peace of the faithfull, cōsisting partly in our peace with God, which is the Fountaine, and partly in our peace of conscience, which is the fruite,Psal. 25, our soules are assured to dwell at ease; in the middest of all troubles wee shall be comforted, and by his prouidence and protection be secured, howsoeuer our bodyes bee tossed and turmoyled. For this spirituall peace not onely may stand, but is euermore ioyned with crosses and persecutions.
[Verse 24. Behold, the people shall rise vp as a Lyon, and lift vp himselfe as a young Lyon: hee shall not lye downe till he eate of the prey, &c.] In these words, the estate of the Church is described after sundry conflictes in this life. It hath many enemies that for a time rise vppe against it, but in the end the Church shal rouze vp it selfe and arise as a Lyon, who will not couch till hee haue taken and eaten his prey. This shalbe the strength of the people of God in subduing and ouercomming all theyr enemies. This was begun by Moses, prosecuted by Ioshua, continued by Dauid, and fulfilled by Christ, Who ruleth in the midst of his enemies, and shall bring all things in subiection vnder his [Page 967] feete. Doctrine. [...] Church [...] in the [...]e vic [...] [...]er all [...]es. Psal. 110, 1, 2. From hence we learne, That the Church in the end shall haue victory ouer all enemies that set themselues against it. They dash themselues against the Rocke that shall breake them in peeces: for howsoeuer they oppose themselues against the good estate thereof, they doe but kicke against the goad, as stiffe-necked & hard-hearted beasts, that haue not learned to beare the yoke of God, nor to acquaint themselues with the wayes of godlinesse. God will shew himselfe most powerfull in ouerthrowing and discomfiting the enemies of the Church. This euidently appeareth by the history of the Church in Egypt, in Babylon, as also in the bookes of Exodus and Ester. The Prophet Dauid declareth, [...] 14, and [...] 8. that notwithstanding the rage of Gods and his enemies, He that dwelleth in the heauens shall laugh, the Lord shall haue them in derision, yea he shall crush them with a scepter of Iron, and breake them in peeces like a Potters vessell, Psal. 2, 4, 9. This Christ our Sauiour teacheth his Disciples, when he sent them foorth to worke myracles, and to preach the Gospel of the kingdome to be at hand; he prepareth them for the Crosse, he foretelleth them what they should looke for, I send you as sheepe in the midst of wolues: but beware of men, for they wil deliuer you vp to the Councels, they will scourge you in their Synagogues, they will bring you before Rulers, they will betray you to your enemies, and ye shall be hated of all men for my sake; but hee that endureth to the ende, shall bee saued. Matth. 10, 16, 17, 22.
Reason 1 The Reasons are euident. For first, the Lord Iesus is the King of his Church, he hath the keyes of hell and death, He openeth and no man shutteth he shutteth and no man openeth, Reuel. 1, 18. Iohn 10, 28. He is the Shepheard of his sheepe; his sheepe heare his voyce, he knoweth them, they follow him, he giueth vnto thē eternall life, so that they shall neuer perish, neyther shall any pluck them out of his hand. He is the head of the Church, and quickeneth all the members of his body, by whom we haue redemption through his blood, euen the forgiuenesse of our sinnes, Col. 1, 18. Seeing therefore Christ Iesus is the King of his Church, the Shepheard of his sheepe, the Head of his body, wee cannot doubt but he will defend his Church, saue his sheepe, & keepe safe and sound the members of his body, that none shall be able to destroy them, or to take them out of his hand.
Reason 2 Secondly, our weaknes is not hidden from the Lord, he knoweth whereof we are made, he remembreth that we are but dust; yea a winde that passeth and cometh not againe Therefore the Apostle saith, that God is faithfull, which will not suffer vs to bee tempted aboue that we are able, but will euen giue the issue with the tentation, that we may bee made able to beare it, 1 Cor. 10, 13. So the Prophet teacheth, that the rod of the wicked shall not alwayes rest vpon the lot of the righteous, lest the righteous put foorth their hand vnto wickednesse, Psal. 125, 3 [...] declaring that the Lord appoints his for a time to be afflicted, yet in the end they shall be deliuered, and the wicked shall not be suffered in their oppressions.
The vses are now to bee handled. First, Vse 1 this teacheth for our instruction, that the Church hath alwayes enemies in this world, against which it must continually striue and fight. There is no victory before the battaile, there is no conquest before the fight. We are all souldiers and warriours in this life, to fight the battels of God, we must not dreame of liuing euer in rest and pleasure. Humility and misery must go before honour and glory: the crosse commeth before the crowne; we must wrastle before we can haue the garland;1 cor. 9, 24, 25. wee must runne before we can obtaine the goale; we must striue before we can haue the mastery; we must labour before we can receiue the fruites; we must fight before we can win the victory. This is it which the Apostle sheweth vnto vs, 2 Tim. 2, 5, 6, 11, 12. Thus it was with Christ, first he suffered aduersity, and then hee entred into glory: first he endured the Crosse, and despised the shame, and then he was set at the right hand of the Throne of God. Luke 24, 26. Hebr. 12, 2. This is the way, let vs walke in it. He is a foolish husbandman that will look to reape before he haue sowed. The Disciple must not looke to be aboue his Master, nor the seruant aboue his Lord. We must through manifold tribulations enter into the kingdome of heauen: and all that will liue godly in Christ Iesus, must suffer persecutions. This is our lot & portion, this is the cup which is prepared for vs to drinke of: we must prepare strength and courage, we must get vs faith and patience, that we may be able to hold out vnto the end.
Secondly, this is a singular comfort to all Vse 2 the children of God, and able to season and sweeten the bitternesse of the Crosse, & make vs to vndergo it with ioy and gladnesse. Whē soeuer therefore we shall be hated for ye Gospels sake, and suffer persecution at the hands of our enemies, let vs comfort our selues with these meditations. First, afflictions shall not separate vs from God, howsoeuer for the present they seeme not ioyous but greeuous, yet afterward they bring the quiet fruite of righteousnesse vnto them which are thereby exercised, Heb. 12, 11. This the Apostle teacheth That neither tribulation, nor anguish, neither persecution, nor famine, neither perill nor sword, shall separate vs from the loue of Christ, Rom. 8, 35. Secondly, the afflictions of this present time are not worthy of the glory which shall be reuealed vnto vs, Rom. 8, 1 [...]: which neither the eye hath seene, nor the eare heard nor the hart of man conceiued. True it is, our afflictions are oftentimes great, but the reward is greater: our troubles are of great continuance, & of long durance, but the glory to come is with out end, when we shall be crowned and cloathed with immortality, 2 Cor. 4, 17, 18. Our persecutions are many, but the ioyes laide vp [Page 968] for the faithfull are infinite, & not to be numbred.
Thirdly, all our crosses which wee beare and sustaine, shall haue an happy euent, and a glorious end, for such as hold out to the ende shall be saued, Mat. 10, 22, 32, 39. Whosoeuer shall confesse Christ before men, him he will acknowledge before his Father which is in heauen; and whosoeuer shall lose his life for his sake and the Gospels, shall be sure to finde it, inasmuch as he hath committed it to a faith full keeper, who is able to keepe that which hee hath committed vnto him against that day.2 Tim. 1, 12.
Fourthly, we must consider, that the same calamities, nay farre greater, haue happened to Christ himselfe and his Apostles; to the Prophets and holy men of God, remembred vnto vs in the Scriptures. Now the seruant must not looke for a better condition then the Master, Mat. 10, 24, 25, nor the disciple then his Lord; nor the houshold, then the Housholder: nay, we must nor dreame of a better estate thē our fellow-seruants haue had before vs.
Fiftly, the enemies in their greatest rage, snarling like Dogs, hurting like Serpents, byting like Cockatrices, deuouring like Lyons, bloody like Wolues, subtle as Foxes, raging as wilde Boares, as vnreasonable as Beasts; yet can proceed no farther then to kill the body, they cannot destroy the soule;Math 10, 28. nay, they can exercise no power ouer the body, except it be giuen them from aboue, seeing the prouidence of God so ouerswayeth all things, that not an hayre falleth from our head, nor a sparrow to the ground, without the will of our heauē ly Father. These are great comforts that arise vnto vs in our troubles, wherewith we should be wholly possessed, that we murmure not against God. On the other side this doctrine serueth to set downe the wofull condition of the persecuters and enemies of the Church; they may prosper and preuaile for a time, but in the end they shall not escape;Math. 10, 33, 38, 39. for the church and the members of the Church must haue the vpper hand, when all their aduersaries shall be shamefully confounded. This we see notably set before vs in the booke of Daniel; he had many and mighty aduersaries that plotted his death, and sought his ruine, incensed the King against him, and caused him to be cast into the Lyons denne. But what was the yssue of these things? Surely he was deliuered & they were destroyed: For by the commandement of the King these men which had accused Daniel, were brought and cast to the Lyons, they, their children, & their wiues; and the Lyons had the mastery of them, and brake all their bones apeeces, or euer they came at the ground of the den, Dan. 6, 24. This is it which Salomon teacheth, Prou. 11, 5, 8. Looke vpon the examples of Pharaoh, of Sancherib, of Haman, of Herod, and sundry others; in al which we see, that the wicked shall bee a ransome for the iust, and the transgressour for the righteous, Prou. 21, 18. This serueth to terrifie all vngodly mē, & to teach them not to set themselues against the godly, that are more righteous then themselues.
Thirdly, heere is matter giuen vnto vs of Vse 3 praise and glory to be giuen vnto God, for the safety and deliuerance of his people. It is the worke of his right hand, and therefore the glory also must be his. Our helpe cannot come by our owne strength, nor we ouercome by our owne pollicy; when we haue searched and examined all that is in vs, we shall finde it to come short of working our deliuerance. It is God onely that hath done it, and therefore we must yeeld him the honour of all the victories that he giueth vs against our enemies. When a man hath done vs any wrong, or put vs to some trouble, and we be deliuered from it; we must assure our selues, that it is God that hath giuen vs ye vpper hand, to the end our mouths should alwayes be opened to giue him thanks and we by our whole life shold acknowledge how much wee are bound and indebted vnto him. This is it which Moses pointeth vs vnto, [...]eut. 32, 43, when he willeth the Iewes and Genetiles to praise Gods Name, For he will auenge the blood of his seruants, and yeeld vengeance to his aduersaries, but he will bee fauourable to his Land, and bee mercifull vnto his owne people.
Lastly, as Balaam heere declareth that the Vse 4 Church hath sure and certaine hope of victory, and shall rise vp as a Lyon in defiance of all their enemies; so th s shall especially appeare in respect of spirituall enemies, which fight against our soules. This victory shal be finished and fully accomplished in Christ, who as the victorious Lyon of the Tribe of Iudah, with his foote of brasse shall stampe downe, and trample vnder his feete by little and little the enemies of our peace and saluation. This is it which the Apostle assureth the Saints of God, Rom. chap. 16, verse 20. The God of peace shall tread Satan vnder your feete shortly. This is a sweete and singular promise, which should be as the Anchor of our soules both sure & stedfast whe [...]ein it is vnpossible that God should lye; that we might haue strong consolation, which haue our refuge to lay hold vpon that hope that is heere set before our eyes. True it is, the diuell doth alwayes renew the battaile against the seruants of God, he doth sift and winnow them as Wheat, and as it were bruise their heele; but his head is broken. Gen. chap. 3 vers. 15, he hath receiued his deadly wound, and he shall not preuaile ouer them: for there is no condemnation to them that are in Christ Iesus. Indeed God is able to foyle him and destroy him at once, and to giue vs a full and finall conquest ouer all the powers of darknesse in a moment, if it pleased him: but lest we should bee puffed vp in pride, and forget our selues, lest wee should leaue calling vpon the Name of almighty GOD, and the sorrowing and sighing for our owne weaknesse; lest we should be besotted with selfe-loue, & [Page 969] fall asleepe in security, the Lord will worke by little and little, he will proceed as it were by li [...] and leuell, he will roote out our spirituall enemies by degrees. Let vs not therefore looke to be freed wholly from tentations, but know, that it is profitable for vs to be exercised vnder them: And let vs be sober and watch, seeing our aduersary the diuell, as a roaring Lyon walketh about, seeking whom he may deuoure, whō if we resist stedfast in the faith, he will flie from vs, 1 Pet. 5, 8, 9. Iam. 4, 7. Let vs put on the whole armour of God, that we may be able to stand against all the assaults of the diuell. And let vs remember, that he is resisted and driuen away, not by any superstitious crossing of our selues (which is no armor of proofe) but by faith, & by prayer proceeding from faith, which are of great force and effect.
25 Then Balak said vnto Balaam, Neither curse nor blesse them at all.
26 But Balaam answered, and saide vnto Balak; Told I not thee, saying; All that the Lord speaketh, that must I do?
27 Againe, Balak saide vnto Balaam, Come I pray thee, I will bring thee vnto another place, if so bee it will please that God, that thou maiest thence curse them for my sake.
28 So Balak brought Balaam vnto the top of Peor, that looketh toward the wildernesse.
29 Then Balaam saide vnto Balak, Make me heere seuen Altars, and prepare me heere seuen Bullocks, and seuen Rammes.
30 And Balak did as Balaam had saide, and offered a Bullocke and a Ram on euery Altar.
Thus much touching the Prophesie it selfe: now followeth the last part; to wit, the issue and effect therof, both in Balak and in Balaam. For heere we see the King chafing, the Sorcerer excusing; hee commanding, and the King obeying. First of al, when Balak perceiued that hee was deceiued of his hope and expectation, his wrath is kindled, and he chargeth the hyreling, that if he will not curse the people as he appointed, yet he should not blesse them as he had enterprised. For the wicked had rather haue the truth of God smothered & buried in silence, then themselues offended and disappointed. The mercenary Prophet excuseth himselfe that he was vniustly accused, hauing foreshewed, that it was not at his choise to hold his peace, or to speak what he would, but was constrained by a superior power to open his mouth, and to vtter that which was deliuered vnto him. After this answer, the king taketh him vp into another place (to Peor,) in which Mountaine their Idoll had a Temple, hoping that at the last, ye God of Israel would change his minde, and grant his request. Behold the peruersenesse of vnbeleeuers, who albeit they be crossed in their euill intentions & inuentions, yet they proceed in their purposes, and betweene voide hope, and vaine feare, hold on their courses in the blindnesse of their hearts. Therefore Balaam seeking to keepe his credite, and entertaining the King in an expectation of better successe to come, reneweth his former practise, commanding seuen Altars to be builded, and seuen Bullocks and Rams to be prepared; to whom the credulous King obeyeth, and suffereth himselfe to be deluded, by the diuellish sorceries and idolatrous sacrifices of that false Prophet.
These particular points haue beene before considered, and the principall Doctrines arising from hence likewise opened.Ierom lib. 2. apolo. aduers. Ruffin. For heereby we see the rage and fury of the enemies to be vnsatiable, and vnappeaseable, albeit their might be not answerable to their malice, nor their power so great, as their desire to hurt; they are like the sea that neuer resteth, but casteth vp mire and grauell. No malice or cruelty can be comparable to the malice and cruelty of a naturall man, vndertaken for religion, or rather against religion and the truth of God. The father in this case hath not spared the son,Math. 10, 35. ye brother hath betrayed the brother to death, a mans enemies haue beene they of his owne house, and they haue beene as wolues one to another.
Againe, we see how euill men, albeit they be crossed in their attempts, yet will not giue ouer, but returne to their former sinnes, As the dogge to his owne vomite. So deceitfull a bayte is sinne, ensnaring the conscience, that hardly they returne that are holden in the chaines thereof, hauing satan at their elbow to tempt them, and their owne corruptions within thē to helpe them forward. Notwithstanding, it shal not be amisse for vs to obserue the points laide before our eyes; one in the person of Balaam, the other in respect of Balak, the third in respect of them both.
[Verse 26. Balaam answered and saide vnto Balak. Told I not thee, saying; All that the Lord speaketh, that must I do?] We haue oftentimes noted before, that the words which Balaam deliuered, he spake, as moued and inspired by ye Spirit of God; his prophesies are not mingled with his owne dreames and deuices, as drosse with pure gold, as chaffe with cleane wheate, or as saw-dust with wholesome meat: these came not from the will of man, nor proceeded from any priuate motion and interpretation: he was guided and directed by the holy Ghost, and therefore he saith in this place; All that the Lord speaketh, that must I do: and in the chapter following, If Balak would giue me his house full of siluer and gold, I cannot passe the commandement of the Lord, to do either good or bad of mine owne minde: what the Lord shall command, that same will I speake, Numb. 24, 13. So then he declareth, that in vttering & pronouncing these prophesies, he was limited and restrained, & his tongue tyed vp to that which God should put in his mouth.Numb. 22, 38. He was not left [Page 970] at liberty to speake at randon what he would, he must speake onely that which the LORD would haue him.
Doctrine. It belongs to the Ministers to deliuer Gods word onely and wholly.From hence we learne, that it is a duty belonging to all the Ministers whom God hath separated and called to that Office, to deliuer the will of God fully & perfectly as they haue receiued it of God, without adding to it, or detracting from it. True it is, the Ministers of the Gospel haue now no extraordinary reuelations or immediate inspirations, God doth not appeare or reueale his word vnto them, eyther by dreames in the night, or by visions in the day, neither do they heare his voyce frō heauen: but they haue the wil of God reuealed, and the Lord speaking vnto them in his word. This word they must teach, & nothing but this word, and all that is reuealed for our saluation in this word. A witnes that is broght in to giue euidence betweene man and man, in any hard matter that riseth in iudgement betweene blood and blood,Cicer. Epist. famil. lib. 5. betweene Plea & Plea, is sworne to speake the truth, and all the truth, and nothing but the truth. So should it be with all Pastors and Teachers, which are as the Lords witnesses, they must deale fully and faithfully, they must boldly speake that which God in his word hath reuealed, & publish vnto his people all that which he hath deliuered vnto them. This is it which the Lord spake to Ieremy, hanging backe when God called him, excusing whē God separated him, refusing when God had chosen him; Say not, I am a childe: for thou shalt goe to all that I shall send thee, and whatsoeuer I command thee, shalt thou speake, Ier. 1, 7. 1 Kings 22, 14. Likewise when our Sauiour sent out his Apostles into the world, he charged them with this as a part of their commission; Teach them to obserue all things whatsoeuer I haue commanded you, Math. 28, 20. And the Apostle speaking of the Supper of the Lord, saith: I receiued of the Lord that which I also haue deliuered vnto you, 1 Cor. 11, 23. And afterward confirming the faith in the Corinthians, in the article of the resurrection, hee saith; First of all I deliuered vnto you that which I receiued, how that Christ died for our sinnes, and rose againe according to the Scriptures. 1 Cor. 15, 3. Thus doth the Apostle clear himselfe, being falsely charged by the Iewes; I obtained helpe of God, and continue vnto this day, witnessing vnto small and great, saying none other things then those which the Prophets and Moses did say should come, Acts 26, 22. Yea, this was the vsuall manner of all the Prophets preaching vnto the people, to come vnto them in the Name of God: Heare ye the word of the Lord, Thus saith the Lord.
Reason 1 The Reasons for confirmation heereof, follow to be marked of vs. First, this appeareth from the sundry titles as names of their Office that are giuē vnto them in the Scriptures, to put them in minde of the duties of their callings. They are called Workemen, because they should do the Lords businesse,2 Tim. 2, 15. and finish the worke whereunto hee hath called and ordayned them. They are called Builders, because they should build vpon the foundat [...]n.Psal. 118, [...] The foundation is precious, euen Iesus Christ, who is pure and perfect gold; and they must build vpon it, gold, siluer, and precious stones; not hay, not stubble, not timber, lest they suffer losse when the fiery triall shall come. Thus the Apostle speaketh, 1 Cor. 3, 12. According to the grace of God giuen to me, as a skilfull Master-builder, I haue laide the foundation, and another buildeth thereon: but let euery one take heed how he buildeth vpon it. Sometimes they are called Pastors & Shepheards,Eph. 4, 11. Ier. 3, 15. because they shold make the Sheepe of Christ to rest in greene pasture, and leade them by the still waters. Sometimes they are called Messengers, because they are,Mal 2, 7. 2 Cor. 5, 20 or should be Gods mouth and messengers vnto the people, and in stead of God himselfe to them. Should not the Embassadour deliuer the message, and al the message of his Lord and Master? Dare hee chop and change, dare he adde or alter, dare he inuent & deuise any thing of his owne? No, he will not depart or decline from his commission, but faithfully dischargeth the trust reposed in him. The Ministers are the messengers of God, and Embassadours of Christ, and therefore it is required of them, that they be found faithfull in the execution of their office. Hence it is, that the Prophet saith; The Priests lips should preserue knowledge, and they should seeke the Law at his mouth: for he is the Messenger of the Lord of Hosts. So the Apostle speaketh; Now then wee are Embassadours for Christ, as though God did beseech you through vs, we pray you in Christs stead that ye be reconciled to God. All which Titles, do tye vp the Minister of God to deliuer onely the message of God, and do not leaue him at liberty to teach what he list.
Secondly, to the end the faith of the hearers Reason 2 may be certaine, stayed vpon the power of God, not vpon the wisedom of men, which is but a broken Reede, a weake Pillar, and a rotten foundation to beare them vp. This is the reason that the Apostle Paul vseth, 1 Cor. 2, after he had shewed, that he spake vnto thē the wisedome of God in a mystery, euen the hid wisedome which God had determined before the world vnto our glory, hee giueth this reason; That your faith should not be in the wisedome of men, but in the power of God, 1 Cor. 2, 5, 7. God would not haue his people left in vncertainties, nor fed with chaffe, nor carried about with euery winde and weather of doctrine, but builded vpon a sure Rocke, & stand vpon a certaine foundation. But there is no sound feeding for the soule, but by the word, which is the power of God to saluation; all other foode is as dust and drauery. All the fine deuices of the wit, deliuered in the perswasible words of mans wisedome, that tickle the outward eares, and delight carnall men, sauoring wholly of the flesh, and not of the Spirit, are no better then huskes, fitter to feed swine, [Page 971] then to nourish the sonnes and daughters of God [...]o eternall life. The word of God is a sharpe two edged sword: [...] 1, 16. [...], 4, 1 [...]. the word of man is as a leaden knife, or a wooden dagger, which may: well threaten, but cannot strike, or if it strike, it cannot enter. The word of God is a consuming fire, Ier. 5, 14, and 23, 29, like to God the author of it, able to enflame mens hearts with a loue of God when it is beleeued: the word of mā is as a painted fire, which carrieth a shew, but hath no substance or strength, eyther to waste the stubble, or to refine and purifie siluer or gold. The word of God is the Lords Fan to winnow the people, Math. 3, 12, separating the bastardly brood of Abraham from the true sonnes, venting the hypocrites from the beleeuers, and scattering with the powerfull blast thereof, the reprobates from the elect: all other wayes & means that are vsed, are too weake & feeble to work this separation of the chaffe from the wheat. And therefore all such as are the Lords Fanners, that would publish their doctrine, not to please the eare, but to open the doore of the conscience, must vse no other instrument then this word of God which hath this force and effect.
Reason 3 Thirdly, God will destroy those that doe not deale faithfully with his people. Such as either hide the truth, or withhold it in vnrighteousnesse, such as conceale or corrupt the word to please mē, vndergo the curse of God, and bring vpon themselues the heauy wrath of God. This appeareth in that charge which the Lord gaue to the Prophet Ieremy, chap. 1, 17. Thus the Lord dealeth also with the Prophet Ezekiel, chap. 3.18, and 33, 6. So the Apostle saith, A necessity is laide vpon me, and woe vnto me, if I preach not the Gospel, 1 Cor. 9, 16.
Vse 1 The vses of this doctrine are now to bee handled. First of all, it followeth that they must know the Scriptures, they must not bee young Plants, Idol Shepheards, blinde guides, dumbe dogs, sleepy watchmen, vnsauory salt, which is good for nothing but for the dunghill, if for the dunghill, Luk. 14, 35. Mat. 5, 13. It is a shame for a guide not to know the way for a Seer to be blinde, for a Messenger to bee dumbe. So then, all Teachers should make conscience to furnish themselues as wise Scribes and good Stewards, with profitable & competent knowledge, spending their dayes in getting the vnderstanding of the Scriptures that they may minister a word in due season, and be able to feed their fellow-seruants with wholesome food, leading them to the fountaines of life. So then the knowledge of the word of God, and the gift of interpretation cannot be separated from the function & calling of the Minister, and God doth disclaime and disauow such as are without knowledge, that they shall be none of his Pastors & Teachers. Thus he speaketh by the Prophet Hosea, chap. 4, 6. Because thou hast refused knowledge, I will also refuse thee, that thou shalt be no Priest to me. Who would not maruaile, if a Prince should appoint a Messenger or Embassadour to goe to a people, which had no legs to goe, no tongue to speake, no language or reason to deliuer his message? Who then can be so absurd, as to thinke that the wise God, the Lord of Lords, and King of Kings, would appoint any to be as his mouth, and the Messenger of his will, which cannot teach and deliuer his will? Who is it that hath an house to builde, that will chuse such Carpenters and Masons as haue no skill to lay a stone, or to hew their timber, or to handle their Tooles? Who will retaine or entertaine a Shepheard to keepe his sheepe, an husbandman to till his ground, a Captaine to leade his army, a Steward to prouide for his family, a labourer to do his work, that is altogether ignorant, and hath no knowledge to do these things? Now God is more prudent and prouident then mortall man, and therefore he will reiect and refuse all such as are not able to discharge the Office committed vnto them through ignorance. God requireth knowledge in all the people, much more in such as take vpon them to be the Teachers of the people, which should not onely haue knowledge themselues, but teach knowledge to others, that they do not perish for want of knowledge. The Spirit of God mentioneth this to bee one of the cheefest causes that religion perished among the ten Tribes, and that Idolatry was erected and continued among them, euen vntill they were carried away to perpetuall captiuity, in that Ieroboam made of the lowest and rudest of the people,1 King. 13, 31, and 13.33. Priests of the high places; who would, might consecrate himselfe to that calling. The condition of the Iewes was neuer more dangerous and desperate, and neerer to destruction and desolation, then when they had blinde watchmen, and such Priests set ouer them as had no knowledge; which made the Prophet Esay call for all the beasts of the field to deuoure them, and all the beasts of the Forrest to eate them vp, giuing this as the reason, For their watchmen are all blinde, and haue no knowledge, Esay 56, 9, 10. Hence it is, that the Prophet Malachi teacheth, That the Priests lips should preserue knowledge, & the people seeke the Law at their mouth, for they are the Messengers of the Lord of hoasts, Mal. 2, 7. This therefore sheweth and condemneth the grosse and greeuous sinne of many amongst vs, that occupy the places of Pastors, and cannot feede; that run before they were sent, take vpon thē to be lights, and yet are darknesse. These can haue no comfort in their calling, because they were neuer designed or called of God to this place: For whomsoeuer he calleth to any function, hee enableth in some measure to discharge the duty which hee hath required of them. They indanger their owne soules, & the soules of many other, for when the blind leade the blinde, both fall into the ditch,Greg. hom 11. in Ezekiel. and one saith truely, that we murther the soules of such [Page 972] as we see runne the way of destruction, when we are carelesse and hold our peace.
Vse 2 Secondly, it behoueth all the Ministers of the word of God, to make conscience to deliuer the truth, and all the truth vnto the people, howsoeuer it be taken, according to the example of the Apostles: Peter and Iohn answered vnto them, and saide; Whether it bee right in the sight of God, to obey you rather then God, iudge yee: for we cannot but speake the things which we haue seene and heard, Acts 4, 19, 20. And Paul exhorting the Elders and Ouerseers of the Church of Ephesus, setteth before their eyes his owne practise, that he had kept back nothing that was profitable, but had shewed them all things necessary to saluation: I take you to record this day, that I am pure frō the blood of all men, for I haue concealed nothing, but haue reuealed vnto you all the counsell of God, Acts 20, 20, 26, 27. If we be carefull and conscionable in doing this duty faithfully to God and his people, we shall reape and receiue more sound comfort thereby, then by the powerfull effect of our Ministery. True it is, all painfull Teachers esteeme nothing more, nor so much, as of the people whom they haue gained to God and godlinesse, accounting them their ioy, & their crowne,1. Th. 2, 19 20. and their glory; and yet we may reape more true comfort and consolation by discharging our duties carefully, then by sauing soules, and by turning many to righteousnesse, if we could winne whole kingdomes to God. For we may saue others from death, and conuert a sinner from going astray out of his way, and yet after this, our selues become reprobates; wee may be the sweet sauour of life to life to others, and not our selues to God. Thus was it with many Priests of loose & licentions life vnder the Law. Thus it was with Iudas, who wrought miracles, preached the Gospel, and conuerted soules as wel as the rest of the Apostles, yet was the sonne of perdition. And thus no doubt it was with the Scribes and Pharisies that sate in Moses chayre, and taught the people what they should obserue and doe; like vnto those workmen that builded the Arke for others, but were drowned themselues. Let vs then labour after the especiall comfort, consisting in the deliuerie of the whole will of God, that though our hearers perish, and go vnto destruction, yet wee may find peace and comfort to our own harts. This was it which the Apostle rested in; hee preached Christ, not onely as a Sauiour to thē that beleeue, but as a Iudge of them that contemne him: he saith; We are vnto God the sweete sauour of Christ in them that are saued & in them which perish: to the one we are the sauour of death vnto death; and to the other, the sauour of life vnto life: for we are not as many, which make merchandize of the word of God, but as of sincerity, but as of God, in the sight of God, speake wee in Christ, 2 Cor. 2, 15, 16, 17. Thus doth the Prophet Esay prophesie concerning Christ, bringing him in, on the one side complaining of the contempt of his preaching, and on the other side comforting himselfe, that his worke was approued of God: I haue laboured in vaine, I haue spent my strength in vaine, and for nothing, but my iudgement is with the Lord, and my worke with my God, Esay 49, 4. If we be found faithfull, we shall be partakers of this comfort; blessed shall that seruant be, whom his master when he commeth, shall finde so doing. So then, this duty serueth to comfort such as haue taught the word of God, not only truely, but wholly and onely, so that they are able to appeale to the consciences of their hearers, to witnesse with their sincerity. Thus did the Apostle Paul in many places. In the 20. chap. of the Acts, vers. 18, 26, he saith, Ye know from the first day that I came into Asia, after what manner I haue beene with you; wherefore I take you to record this day, that I am pure from the blood of all men. Where he maketh them witnesses of his diligence in preaching, and of the discharge of his duty in his calling, and therefore they could not deny it. Thus he speaketh in his second Epistle to the Corinthians, chap. 3, v. 1, 2 The like manner of speaking & dealing hath beene vsed by the Prophets and Apostles, as appeareth in sundry places; yea, by Christ Iesus himselfe. Samuel cleareth himselfe before the people, Behold, heere I am: beare record of me befere the Lord, and before his Annointed, 1. Sam. 12, 3. So Christ speaketh, Which of you can accuse me, and rebuke mee of sinne? Iohn 8, 46. This is a great and singular comfort to all the Ministers, that in truth shal be able to auouch to their people this their diligence & vprightnesse, and to say in the face of the Congregation, Ye know that I haue done my duty, I take you to record, that I haue admonished you, I haue blown the Trumpet, and taught you the way of saluation. This is expedient and necessary for the Minister to vtter of himselfe, both in respect of the godly and vngodly: of the godly, that their soules gained to the faith might cleare him, and God haue the glory. Of the wicked his aduersaries, that they might be left without excuse, that their mouthes might be stopped, & they haue nothing iustly to lay against him. But contrariwise, when the people haue beene ignorant, and without instruction thorough the want of performance of this duty, this should bee as great a greefe and anguish of spirit, and bring as great trouble of conscience to consider his negligence and want of loue to their soules that were redeemed by the precious blood of Christ,
Thirdly, this serueth to confute and conuince Vse sundry errors, and to correct sundry euill practises and corrupt abuses. First, it meeteth with many errors and heresies of the church of Rome, which maintaineth ye sowre leauen of false doctrine, and poysons the truth of God with their owne inuentions. And seeing the Minister is to set downe but the truth of God, we must learne to detest apocryphall additions, and their humane traditions, both [Page 973] which are a derogation to the sufficiency and perfection of the Scriptures. For touching the Apocryphall Bookes, which they haue lifted vp into the chayre of estate, and giuen them equall power and preheminence with the Canonicall Scriptures, they are but base & counterfet coyne and no part of the Churches treasure; they haue drosse mingled with them, & are not pure and perfect mettall. They were not endited by the Spirit of God, nor penned by the Prophets, [...]. 3, 16. Pet. 1, 19. the Lords Secretaries, as the Scriptures were, which haue God for their author, and the holy Prophets for their Penmen. Againe, they were neuer committed of trust to the Iewes, nor receiued of them into the Arke, as not onely the fathers, but the aduersaries themselues confesse and acknowledge: but the ancient Church of the Iewes receiued and approued all the Canonical Booke, Rom. 3, 2. God did commend them to their care & committed them to their custody; for this was one chiefe priuiledge of the Iewes, that they were credited with the Oracles of God. And howsoeuer they shewed their ignorance in false interpretations, yet they discouered no vnfaithfulnesse in wilfull corruptions, additions, alterations, or manglings of any Bookes; for then they should haue beene charged with this, [...]h. 5, 21. as well as with the other. Lastly, they containe sundry things that disagree from the true Scriptures of God, & likewise from thē selues, as might be declared and demonstrated by many particulars. Seeing therfore these bookes called Apocrypha, were neyther penned by the Prophets, nor deliuered to ye church of the Israelites, neither are free from diuers contradictions; we conclude, that the Church of Rome hath no warrant to equal them with the holy Scriptures, & make them of like credite and authority with the Scriptures. Againe, [...]. Ses. 4 they offend in teaching humane traditions, in making a word vnwritten, equall with the word written, and holding the Scriptures to be vnperfect, maimed, lame, not containing all things necessary to faith and saluation, not fully enabling the Minister to discharge his Calling. But the holy Scriptures are perfect, absolute, and all-sufficient to teach the truth, to conuince errors, [...] 3, 16, 17. to correct vices, and to instruct in righteousnesse; yea, to make the man of God perfect, and throughly instructed in euery good worke, and are of strength, ability, and sufficiency, to make him wise to saluation. Lastly, they are accursed that adde any thing, that take away any thing frō that which is written, Deut. 4, 2. Prou. 30, 6. Reuel. 22, 18. and therefore no such vnwritten verities are to be taught or preached to the people, as the matter of our Sermons or the instrument of our faith, or the means of our saluation. Moreouer it serueth to redresse and amend sundry corrupt practises too common and familiar among the Ministers of the Gospel: Some in stead of building vpon the foundation of the Prophets and Apostles (Christ Iesus being the chiefe Corner-stone) do feed men with fancies & fond deuices, without godly edifying, and teach their owne dreames and fables. Let the Prophet that hath a dreame, tell a dreame, and he that hath my word, let him speake my word faithfully: what is the chaffe to the wheat, saieth the Lord? Ier. 23, 28. And the Apostle chargeth Timothy to stay prophane and vaine bablings, for they shall encrease vnto more vngodlinesse, 2. Tim. 2, 16. Many there are that corrupt the word to please men, and to establish their owne errors. We cannot content our selues with the ancient faith, but loathe the heauenly Manna, and waxe wanton against Christ. He is not esteemed that preacheth the plain truth plainely in the euidence of the Spirit. He is most magnified and made of, that can bring in some strange matter against the common receiued faith, and we liue in this respect in most dangerous times and perillous seasons, as euer were heretofore. Others shut vp their mouths and eyther through feare dare not, or through flattery and filthy lucre, will not reproue sin. These are men-pleasers, and time-seruers, not remembring what the Apostle saith, Galat. 1, 10. Preach I mans doctrine, or Gods? Or goe I about to please men? For if I should yet please men, I were not the seruant of Christ. The Ministers of the Gospel must not sowe cushions vnder mens elbowes,Ezek. 13.11. Mich. 2, 11. nor prophesie to the people of wine and strong drinke, they must not apply or fashion their doctrine to the humours and affections of men, as if the word were a crooked line, or a leaden rule, or a shipmans hose; but keepe a good conscience. Hence it is, that the Lord chargeth Ieremy to take away the precious from the vile, and to do according to his word; Let them returne vnto thee, but returne not thou vnto them. A father will not alwayes feed the fancy, nor follow the disposition of his son that is sicke; but will sometimes crosse his minde, and restraine his desire, Ier. 15, 19, and 6, 14. So must the Ministers of God, which are the fathers of our soules deale with such as are sicke of sin, not soothe them vp with sweete words, nor dawb with vntempered Morter, but giue thē that precious balme that shall not break their head, Psal. 141, 5. Thus dealt Eliah with Ahab, Amos with Amaziah, Iohn Baptist with Herod, though it cost him his head. And thus should all the true Ministers of God do, without pride or ambition, without feare or flattery seeke the glory of God, not the praise of men: and howsoeuer the people hate him that rebuketh in the gate, Amos, chap. 5, verse 10, and abhorre him that speaketh vprightly, yet they should set God before their eyes,2 Tim. 2, 15. and consider they haue to deale with him. Lastly, they must not preach part of the word onely, and leaue another part vntaught, but lay before them the whole will of God. Some preach nothing but the law: some teach nothing but the Gospel, & both sorts are greatly deceyued, if they looke for any great increase by their labors. The Law must prepare [Page 974] and make the way, the Gospel must follow after. The Law casteth downe, the Gospel comforteth and raiseth vp. The Law reuealeth the knowledge of sinne, the Gospel reuealeth the remission of sinne. Both these meanes are to be set on worke, and applied wisely and discreetly to our hearers. Such as are secure and cold in the profession of the Gospel, such as thorough presumption or ignorance see not their owne sinnes, giue them the Law, and apply vnto them the threatnings of the same. Such as see and feele their sinnes, and are cast downe by a deepe apprehension of Gods heauy iudgements, minister vnto them a plaister of the Gospel made of the precious blood of Christ, that looking vpon him as it were vpon the brazen Serpent,Numb. 21.6 they may presently bee cured and recouered of the sting of sinne, and the wound of conscience. Both these are two necessary meanes that God hath left, the one without the other, hurteth more then healeth. The Law without the Gospel driueth the poore distressed soule vpon the rocke of desperation: the Gospel without the Law, puffeth vp and aduanceth proud flesh vnto presumption; and therefore the spirituall Physitians and Surgeons are so to temper them, as that the Church may haue the profitable and necessary helpe of both.
Vse 4 Lastly, it serueth to direct the hearers in the right art of hearing: they must submit them selues to Gods ordinance, and bee ready to know and heare all the will of God. We must not haue itching eares, which are not able to suffer wholesome doctrine, some as the Athenians delighting in new things, and in hearing fables; others not abiding to bee reprooued. Therefore the Prophet Micha saith, Are not my words good to him that walketh vprightly? Mich. 2, 7. The cause why the word to many men is vnpleasant and vnsauoury, is because they delight in euill, and desire to continue in sinne, growing to so grosse a contempt, as to command the Prophets not to Prophesie; or to prescribe vnto them, what they shall Prophesie, or would limit them to their owne liking, to serue their owne affections and filthy lustes. Many would follow Iohn the Baptist, til he required repentance. They would heare Christ, vntill he spake of taking vp the crosse. Herod heard Iohn willingly,Marke 6, 20. and practised many things but when once hee came neerer to him, & taught that it was not lawfull to keepe his brothers wife, hee enioyned him silence, and clapped him vp in prison. The Iewes seemed for a time attentiuely to hear the defence of Paul; Acts 22, 22. but when he touched his Apostleship to the Gentiles which they crossed & gainesayed, Luke testifies, they heard him vnto this word, but then they lift vp their voyces and saide, Away with such a fellow from the earth, for it is not meete that he should liue. Thus it fareth with many hearers in our dayes. The drunkard delighteth to heare ye Minister preach aga [...]nst oppression and couetousnesse: this pleaseth his humor, this his stomacke brooketh well enough. These men heare the word by parts & parcels, they giue care till their secret [...]es be reproued, and sit quietly till their sores bee rubbed; and when once they are touched, they begin to kick & spurne with their heeles against the word, and the Ministers of it. But we must heare all that is taught vs, and not certaine clauses or cantiles onely, we must heare constantly, continually, and vniuersally, as well the things that mislike vs, and goe against vs, as those things that please and content vs: as well the iudgements of God thundered out against vs in the Law, as the sweete promises pronounced and offered in the Gospel: as well the laying open of our owne sins, as the publishing of the sinnes of other men. This kinde of hearing the Lord commendeth in his people, after the deliuery of the Law, Deut. chapter 5, verses 28.29. They haue well saide, all that they haue spoken; they were ready to heare all, and do all that Moses should speake vnto them. But if we fall to stint the Spirit, and teach the Lord to speake, prescribing the Minister what he shall say, and restraining our hearing what we will heare, wee shall neuer heare fruitefully, we shall neuer practise conscionably what we haue heard. Thus much concerning the protestation of Balaam.
Verse 27. Balak saide vnto Balaam, Come I pray thee, I will bring thee vnto another place, if so be it will please that God &c.] Heere is offered to our considerations, the profession of Balaam. Hee pretendeth Religion, and the helpe of God, and professeth to do all things in the Name of the true God, & yet was voyd of all Religion and sincere dealing, and doth all things by the working of the diuell, abusing the glorious and fearefull Name of God, to malicious & mischieuous purposes.Doctrin [...] Many pr [...] fesse God that seru [...] the diue [...] Hereby we learne, that many in the world professe piety and godlinesse in the tongue, that haue none in the heart. They professe GOD outwardly, but serue the diuell inwardly. This appeareth in the Iewes, who albeit they would not heare the preaching of the Prophets, rebuking them in the Name of the Lord, yet had oftentimes in their mouthes, The Temple of the Lord, the Temple of the Lord, this is the Temple of the Lord, Ier. 7, 4. Thus the Prophet Esay reproueth them in his time, This people come neere vnto me with their mouth, and honour me with their lips, but haue remoued their heart farre from me, and their feare toward mee was taught by the precept of men, Esay, chap. 29, 13. So, many that were professors and teachers of the truth, (as Christ testifieth) yea, workers of myracles, and crying vnto him, Lord, Lord, yet shal not be acknowledged of him as belonging to him. The Samaritans called and accounted themselues the true worshippers,Iohn 4, 2 and pretended the tradition of their fathers, and hated the Iewes as false worshippers, yet themselues worshipped they knew [Page 975] not what. All heretiques will boast, they teach Gods truth; all hypocrites will say, they embrace the faith: all carnall and loose professors will challenge sincerity: all Papists will cry out, they are the Church, the successors of the Apostles, and the true Catholiques, yet are no true Church but in shew; no true Catholiques but in name; no true successors of the Apostles, but in place. In the dayes of Christ the Iewes gloried that they were the seede of Abraham, Iohn 8, 44, the sonnes of the Couenant, the heyres of promise: they pleaded they were the first borne of God, yet he proueth to their faces, that they were the very limbes of the diuell. And the Church of Smyrna had such among thē as vaunted they were Iewes, Reuel. 2, 9. that is, the people of GOD, but were in truth the Synagogue of Sathan. All which examples, conclude the certainty of the former doctrine, and verifie the saying of Salomon, Prou. 30. There is a generation that are pure in their owne eyes, and yet are not washed from their filthinesse.
The truth heereof will farther and more Reason 1 fully appeare vnto vs, if we enter into the consideration of the causes and reasons of it. The first is pride & selfe-loue, which so ouercome their hearts, and blinde their eyes, that they cannot see their owne wickednesse and wretchednesse, which are so hud-winked with palpable ignorance of God, as that they cannot iudge of themselues and their owne misery, as they should. We see the coniunction of these in the King of Moab and his Chaplaine the false Prophet, that albeit they pretend the holy Name of God, yet through loue of themselues on the one side, and ignorance of God on the other, they cannot see that their whole proceeding, is an vtter renouncing of God. This reason the Prophet Dauid pointeth vnto, when he saith; The wicked hath made boast of his owne hearts desire, and the couetous blesseth himselfe though hee contemneth the Lord: for the wicked is so proud, that he seeketh not for God; hee is in prosperity, God spareth him in mercy, and hee imagineth presently that he is iust and holy, pleasing God, Psal. 10, 3, 4.
Reason 2 Secondly, the heart of man is many times deceitfull. He can speake with his tongue that which he meaneth not in his heart, nor hath any sence or feeling of in his owne soule, but beguileth with lying lips and a double toong. Many are vnder their profession hypocrites, and haue hypocriticall & hollow hearts, speaking that which they did not minde. For the nature of an hypocrite is to appeare outwardly like a painted Toombe, [...]. 8. as if there were nothing in him but singlenesse and simplicity of heart, and vntill his corruption breake out as filthy matter out of a sore (which assuredly it will do at some time or other, seeing there is nothing couered that shall not bee reuealed, Luke 12, 2.) there is none more conformable then he, in the outward exercises of ye Word, Prayer, and the Sacraments. They draw neere with their lips, they listen with their eares, they stretch foorth their hands: thus they prepare and make ready their mouthes to pray, their eares to heare, their hands to receiue. This appeareth in the proud Pharisie, Luke, chapter 18 verses 11, 12. He came into the Temple to pray, he thanked God for his blessings, hee fasted twice in the weeke, hee gaue tythe of all that he possessed: yet he worshipped God in vaine, and departed to his house without profit or comfort.
Now let vs handle the vses of this doctrine. Vse 1 First, wee learne heereby for our instruction, that outward profession is not enough to assure vs of our saluation, or to fit vs to Gods kingdome: for the diuell might go as farre as the best of those that rest in the shew of godlinesse, who can turne and transforme himselfe into an Angel of light, 2 Corinth. 11, verse 14. A wolfe may put on a sheepes skinne; yea, the Parrot and Ape can imitate: and therefore trust not to thy faire shewes and externall appearance, if thou proceed no further. It is not sufficient for thee to be baptized, to bee made partaker of the word of God, of the Table of the Lord, and such priuiledges of the Church; this is to trust in lying words that shall not profite, Ier. chap. 7, verse 4. The case and condition of many professors, is no better then of the heathen Infidels, as of the Turkes and Sarazins, I meane of such as content themselues with the bare name or profession of Christianity, and therein satisfie themselues; nay, it is a great deale worse, as our Sauiour teacheth, Math. chapter 11, verses 21, 22 23. that Corazin, Bethsaida, and Capernaum shall be punished more seuerely then Tyre and Sidon, then Sodome and Gomorrha. What comfort in the things of this life can any man take to beare the name of land, and another to haue the state; to haue the title, and another the interest: to haue the empty shadow, and another the propriety and possession? Who wold content himselfe with a bare shew of riches, of honours, of health, of profit, and to want the things themselues? Wee see how all men hate couzeners and deceitfull persons that seeke to deceiue and beguile their brethren: but much more odious and abhominable is it, to goe about to delude the LORD, and to make shew of louing him, when indeed wee hate him. Saul pretended great zeale & forwardnesse in fulfilling the Commandement of the LORD, 1 Samuel, chapter 15, verse 13. but the kingdome was rent from him for his hypocrisie. For there can be no greater dishonour done to God, then to seeke to please him with painted worship, as if hee were a childe that is delighted with Babies or Rattles, or would bee pleased with toyes and trifles; which is blasphemy once to thinke of the eternall Maiesty, who beholdeth the secrets of the heart.
Secondly, seeing in outward behauior many Vse 2 set goodly colours vpon their actions, and [Page 976] pretend great sincerity when the heart is empty, it is very behouefull for vs to know them by their fruites, and to obserue the notes and markes of hypocrisie, whereby in the closest and cunningest carriage, it is bewrayed & disclosed. True it is, some by continuall practise are grown to hide the holownes of their harts so deepe, that it is hardly discouered: yet such is the iudgement of God against them, that he layeth them open one way or other, at one time or other, in one place or other, in one cō pany or other, vpon one occasion or other, and so pulleth off the vizard of hypoctisie from their faces; and in the meane season leaueth vs diuers markes to discerne them, and to trace them out as by certaine footsteps: first of all, their cheeefest care is to seeke the pompe and glory of the world, to be highly esteemed of others, and neuer regard the glory of God, or what he esteeme of them. This appeareth in Saul, who being reproued of Samuel for his sinne, 1 Sam. 15, 30, thought more of vpholding his owne estate, then of turning to God by true repentance, and therefore saith vnto him, Honour me I pray thee, before the Elders of my people, and before Israel, and turne againe with me. This also appeareth in the Pharisies, who could not beleeue because they receiued honour one of another,Iohn 5, 44. and sought not the honor of God alone. Secondly, hypocrites are sharp-sighted, and haue Eagles eyes to obserue the behauiour and looke into the liues of other men, but are blinde in regarding, and backeward in reforming their owne, as wee see in the Pharisie, Luk. 18.11. Hee thanked God that be was iust and holy, not as the Publican. Heereunto cometh the reproofe of Christ, Mat. 7, 3, 4, 5. Why seest thou the mote that is in thy brothers eye, and perceiuest not the beame that is in thine owne eye? Or how saiest thou to thy brother, Suffer me to cast out the mote out of thine eye, and behold a beame is in thine owne eye; Hypocrite, first cast out the beame out of thine owne eye, &c. Let vs learne to begin with our selues, and to end with others: first, to looke to our owne wayes, and when we feele how hard it is to subdue the strength of sinne in our selues, and to ouer-master our owne corruptions, we shal be more charitable,Iam. 3, 1, 2. and lesse seuere to others. Thirdly, they are more curious in the obseruation of the ancient traditions of men, of customes of forefathers, and of deuices of their owne, then of the holy Statutes and Commandements of almighty God. Behold the practise of the Pharisies in this point, as they are painted out vnto vs in the Gospel, as the Euangelist sheweth, Mat. 15, where the Pharisies are saide to come vnto Christ, and to demand of him, why his Disciples transgressed the tradition of the Elders, and to complaine against them, when they saw them eate meate with vnwashen hands:Mark 7, 3.4 for the Pharisies and all the Iewes, except they wash their hands oft, eate not, holding the tradition of the Elders: and when they come from the market, except they wash, they eate not; and many other things there be, which they haue taken vpon them to obserue, as the washing of cups and pots, and of brazen vessels, and of beds. They do not charge the Disciples with breaking the lawes of God, (which might be iustly returned vpon themselues) but with transgressing the ordinances of men, and making them necessary to the worship of God, and therefore are taxed as hypocrites. Let vs take heed we do not please our selues in vaine superstition or worship of God, fondly deuised by our selues, and in blinde zeale, which is not according to knowledge. Fourthly, they are precise in trifles, and loose in weighty affaires, they stumble at a straw, and leap ouer a block, they straine out a gnat, and swallow a camell, they binde heauy burdens, and greeuous to be borne, and lay them on mens shoulders, but they themselues will not moue them with one of their fingers. This is the cause that Christ denounceth such woes against the Pharisies, Math. 23, 23, because they did tythe Mint, Annis, and Cummin, and leaue the weightier matters of the Law; as Iudgement, Mercy, & Fidelity: these ought ye to haue done, & not to haue left the other vndone. Thus they snared mens consciences, and entangled their owne about small things, and slender trifles, but neglected the greatest things, and loosed the raynes in things that were simply euill, & prouoked the wrath of God. They thought it a great sinne to heale the sicke on the Sabbath day, to pull and rub eares of Corne on that day to driue away hunger, to conuerse with Publicans and sinners. They made great scruple of conscience, to put the siluer peeces into the treasury, which Iudas brought backe, and cast downe at their feete, because it was the price of blood, Mat. 27, 6: but their hearts neuer smote them, neither counted they it vnlawfull to hyre a traitor to betray his Master, and to shed innocent blood. So at the time of the passion of Christ, their tender consciences suffered them not to enter into the common Hall, lest they should be defiled,Iohn 18 but that they might eate the Passeouer: but they were not affraid to oppresse the Son of God with slanders, lies, and false witnesses, and to crucifie the Lord of glory. Such is the holinesse and religion of the Church of Rome standing in outward obseruations, Touch not, tast not, eate not, which are after the doctrines and commandements of men, which haue indeed a shew of holines, but are things of no value. Let vs not cleaue to such vanities, nor aduance our owne inuentions, but make the Law of God a light to our feet, and a lanterne vnto our steps. Lastly, they do all things to be seene of men, seeking the praise and applause of the world, and hunting after vaine-glory; which haue receiued all their reward, they can looke for no other at the hands of almighty God. This property Christ obserueth to be in hypocrites, Math. chap. 6, verses 2, 5, 16, and 23, 3. They blow [Page 977] a Trumpet before their almes, they stand and pray in the open streetes, they disfigure their faces when they fast, and all these ceremonies and circumstances are vsed, that they may bee seene and praised of men. But we must in all our works looke vnto God, and know that his eye is vpon vs, who seeth vs in all places, and will reward vs openly. To conclude, we are all to take knowledge of these fruites and effects of hypocrisie, that we be not ouertaken with it: and on the other side, let vs first seeke the glory of God, reforme our owne wayes, preferre the statutes of God, obserue the weighty things of the Law, and content our selues to be seene of God, that so we may haue praise not of men, but of God.
Thirdly, it teacheth vs what to thinke of Vse 3 coniuring, sorcery, & enchantment. Sorcerers and Witches will seeme to doe all things in the name of God, they vse many good words, they haue the Name of God, and of Iesus Christ, continually in their mouthes, & would be thought to worke wholly by the diuine power of almighty God, wherby they shamefully take his Name in vaine, and notoriously deceiue such as resort and repaire vnto them: and therefore wee see how God maintained his owne glory, and reuenged the abuse done vnto his holy Name in the Acts, chap. 19, 13, 16. by the example of those which tooke vpon them to coniure and cast out diuels in ye Name of God, and to name ouer them which had euill spirits, the Name of the Lord Iesus, saying, We adiure you by Iesus, whom Paul precheth; for the man in whom the euill spirit was, ran vpon them, and ouercame them, and preuailed against them, so that they fled out of that house naked and wounded. Neither let any obiect and say, there is no sinne in seeking to them, seeing they vse good words, whereof followeth a good effect, to wit, recouery of health, and restoring of the sicke. For heerein lyeth the deep subtilty of Satan, vndermining craftily to hide his purpose. He knoweth that if he were knowne, and his hand seene in it, al men would abhorre and abiure him. Therefore he vseth to assaile men disguised,1 Cor. 11, 14 & changeth himselfe into an Angel of light, that wee may be the sooner deceiued, and he the better receiued. Now he can finde no fitter colour thē to make shew of the Name of God, which is horribly abused and prophaned, euen by such as are accounted cunning men, and cunning women. These, the more they vse the Name of God, the more wicked they are: and therfore albeit they speak of God, and Christ his Son, & teach such as come vnto them, to vse good words, to weare some part of Iohns Gospel, & to do all in the Name of Christ, yet they are the instruments of the diuell, prophaners of the Scriptures, abusers of holy things, and takers of the Name of God in vaine, whom God will neuer hold guiltlesse, Exod. 20, 7. The diuels are not driuen out with good words he is with stood with the shield of faith, Eph. 6.16, where the Scriptures are not hanged about the neck, but written in the heart by the Spirit of God, and the soule throughly armed with the power of them, as with a spirituall sword that is able to wound the enemy.
Lastly, we learne from hence to ioyne to Vse 4 our outward profession, true sanctification, & inward holinesse of conuersation. True profession bringeth with it true godlinesse. For al such as haue this honour giuen vnto them to be the people of God, and his precious inheritance, must be an holy people to God, as Moses teacheth: Thou hast set vp the Lord this day to be thy God, and the Lord hath set thee vp this day to bee a precious people vnto him, that thou shouldst keepe all his Commandements, & to make thee high aboue all Nations, in praise, in name, & in glory, &c. Deut. 26, 17, 18, 18, 19. Let vs not content our selues to haue GOD in our mouthes, but labour to be sincere, and first of all begin to looke to our hearts. He that looketh to haue good fruite of his Trees, looketh to the rootes. He that would haue cleere waters in the chanels, looketh to the Fountaines. So if wee would cleanse our wayes in Gods sight, this is the right order to be obserued, to begin first to cleanse the heart. This Christ teacheth ye Pharisies, being proud hypocrites, Ye make cleane the vtter side of the Cup, and of the Platter, but within they are full of bribery and excesse: thou blinde Pharisie, cleanse first the inside of the Cup and Platter, that the outside of thē may be cleane also, Math. 23, 25, 26. This duty must of euery one of vs be practised: First, giue vnto God the heart, that made it, & be careful to begin the worke of repentance there, & take heed of all hypocrisie,Luke 12, 1. which may deceiue others, and will deceiue our selues, but cannot deceiue God. Counterfet holinesse is double vngodlinesse, both because it is vngodlinesse,Aug in Psal. 63 and also a counterfetting which God abhorreth. Oh hypocrite (saith one) if it be a good thing to bee good indeed,Chrys in Math. hom. 7. what reason hast thou to appeare to bee that which thou wilt not be? And if it be an euill thing to be euill indeed, why wilt thou bee that which thou wouldst not seeme to be? If it be a good thing to appeare good, it is better to be so indeed: and if it be euill to appeare to be euill, it is worse to be euill indeed. Wherefore, eyther appeare as thou art, in truth, or bee in truth as thou appearest. For what shall it profit thee to seeme to all others a very Saint, and to bee to thy selfe, nay, to thy God, a diuell? It is much more to thy profit and comfort to bee that indeed to thy selfe,Senec. epist. 78. which thou wouldst seeme to be to others. A wicked man counterfetting godlinesse, is most vngodly: the deeper his hypocrisie is, the greater is his iniquity and impiety.
[Verse 28. So Balak brought Balaam vnto the toppe of Peor, that looketh toward the Wildernesse: Then Balaam saide, &c.] Hitherto of two Doctrines, arising partly from the person [Page 978] of Balaam, and partly from the person of Balak. One more remaineth to be considered in the shutting vp of this Chapter, from the practise of them both. In all this businesse we haue seene more their pollicy, then their power: and how they haue behaued themselues cunningly and craftily to bring their purpose to passe. Hitherto commeth Balaks sending from farre, and hyring of a sorcerer to curse ye people. Hitherto cometh Balaams consenting and comming for lucre, and loue of money: & the sacrifices that both of thē did offer.Doctrine. The wicked are wise in their kind to bring their wicked purposes to passe Hereby we learne, That the children of this world are wise in their generation, omitting no manner of means to bring their purposes to passe. Wee may obserue by continuall experience, the nature of vngodly men; they are subtle and cunning in their kinde, they watch their wayes and times to fit them, to work out their wicked deuices and inuentions. Balak knew well enough hee was not able to meete the Israelites in the open field, and to put his cause to the triall of a battell, and therefore dealeth otherwise. This is it which Stephen in his Apology noteth, Acts 7, 19. There arose another King which knew not Ioseph; the same dealt subtilly with our kindred, and euilly entreated our fathers, and made them to cast out their young children that they should not remaine aliue. Thus did Laban deale toward Iacob, Gen. 31, 1, 2, 41, changing his minde, reuoking his bargaines, altering his wages, murmuring at his prosperity, and changing his countenance toward him. This is noted also in the Parable recorded, Luk. 16, 8, where it is saide, that the Master praised and commended his vniust Steward, because he had done wisely, For the children of this world are in their generation wiser thē the children of light. This we see by many examples.2 Sam. 16, 23. Ahithophels counsel was esteemed like as one had asked counsell at the Oracle of God, so were all his counsels both with Dauid and with Absolon. The like we see in Herod, when he heard of the birth of Christ, as of a new borne King, by the wise men; he pretendeth piety, but vseth pollicy to destroy the Babe our Sauiour, he calleth the wisemen secretly and priuily, he willeth them to returne what successe they had, and pretended a good end that he might worship him,Math. 2, 7, 8. whereas his meaning was to kill him. The same we might obserue in the Scribes and Pharisies after the ascension of Christ, they spared no meanes to hinder the course of the Gospel, Acts 3, and 4, and 5, but vsed sometimes faire meanes, somtimes threatnings, somtimes commandements to stop the mouths of the Apostles. All which Testimonies teach vs that which the Prophet Ieremy saith, ch. 4.22. of the people in his time agreeable to the truth of this doctrine, They are wise to do euil, but to do well they haue no knowledge.
Reason 1 The Reasons follow. First, they serue a cunning master, the author of al confusion, the contriuer of all mischiefe, the worker of all wickednesse, that olde subtill serpent, who worketh in all the children of disobedience. Eph. 2, 2. They serue him as their master, they obey him as their father, they follow him as their captaine, they honour him as their lord, they worship him as their god. For do yee not know, (saith the Apostle Paul) that to whomsoeuer ye giue your selues as seruants to obey, his seruants ye are to whom ye obey, whether it bee of sin vnto death, or of obedience vnto righteousnesse? Rom. 6, 16. And as Peter testifieth, They promise vnto others liberty, and are themselues the seruants of corruption: for of whomsoeuer a man is ouercome, euen vnto the same he is in bondage, 2 Pet. 2, 19.
Secondly, God giueth euen to wicked men Reason 2 wisedome and vnderstanding,Psal. 145, 9. to magnifie his mercy, who is good to all, and to aggrauate their sinne, who are made thereby without excuse. Rom. 1, 20, 21. For he maketh his Sunne to shine vpon the euill and the good, hee sendeth raine on the iust and vniust. Now the greater his goodnes is toward them, the heauier shall his iudgement and their punishment be. To whom much is committed, of him much shall be required, and to whomsoeuer men doe giue much, the more of him will they aske, Luke 12, 48. What is it that thou hast not receiued? And if thou hast receiued it, why dost thou not glorifie him of whom thou hast receiued it? Thus we see, God giueth wisedome and sundry other gifts to the vngodly, both to shew himselfe to be in his mercies vnspeakable, and to leaue them in their sinnes inexcusable.
Thirdly, the enemies of God haue knowledge, Reason 3 vnderstanding, experience, foresight, & forecast; they are as wise as Serpents, as subtle as Foxes, as crafty as Crocodiles, to the ende God may vse them as his rods in correcting his Church, and in trying the faith of his people. So he proued the patience of the Israelites by Pharaoh & the Egyptians,Exod. 1, 10, 15, 22. and by the cunning and crafty fetches, which they practised for their ouerthrow and destruction. So he tried Dauid by wise Achitophel, through whose subtilty & suggestion, Dauid was driuen out of Ierusalem, and to shift from place to place for the safegard of life. So he tried Ioseph and Mary, by the dissimulation of Herod, by whō they were constrained to depart out of Iudea, and to flye into the Land of Egypt.
The vses to bee made of this Doctrine are Ʋse 1 many. First, this should on the other side, teach vs to deale wisely and warily with them, lest we be snared and circumuented by them. We are set as vpon an hill, we are placed as vpon a stage; if we professe Christ Iesus, a small spot will be seene in our garment. It behoueth vs therefore, to be wise as Serpents, and innocent as Doues,Math. 10.1 [...] according to the counsell of our Sauiour, to the end we may stop the mouthes of gainsayers, and cut off occasions from them that seeke occasions, that when they speake euill of vs as of euill doers, they may be ashamed [Page 979] which slander our good conuersation. It behooueth vs therefore hauing to doe with such aduersaries as are their craftesmasters in their occupation, and haue learned cunning in their profession, to deale not onely lawfully, but wisely. Their wisedome is ioyned with wickednes, our wisedome must bee seasoned and tempered with godlinesse. Their policy is iniquity, with vs policy and innocencie must accompany together, and kisse one another. Their wisedome is a circumuenting by laying of snares; our wisedom must be to be circumspect in auoyding of snares. If wee haue this warinesse mingled with true sincerity, hauing our spirits without guile, and all our actions without dissimulation, it is both lawfull and expedient to set wisedome against wisedome, and policie against policy, and care against care, and vnderstanding against vnderstāding, that so through their subtilty, and our simplicity, we be not taken in their traps which they haue laid for vs. The men are mischieuous, the times are dangerous, the snares and slights are pernicious: if we should not deale wisely and warily, we should lye open as a prey to the enemies, and should notwithstand iminent harmes and hurts ready to fall vpon vs. Thus the seruants of God haue borne themselues in a lawfull course with a wise hand. Rebecca vnderstanding the hatred, and hearing of ye purpose of Esau, Genes. 27, 41, 46, that when the dayes of mourning for his father shold come, he would slay his brother, beeing desirous to preserue them both, but especially Iacob, conueyeth him out of the danger; she goeth and alledgeth that the daughters of Heth were a greefe of minde, and a wearinesse of life vnto her, and so sendeth him away from his fathers house for a season. She pretendeth the cause to be, to take a wise at Padan Aram, but concealeth her principall purpose from her Husband, and dealeth not only lawfully, but wisely and politickly. The like we see in Paul, perceyuing a dissention in the assembly, and a diuision in iudgment amongst his accusers, consisting of two parts; one of the Pharisies that held the immortality of the soule, and the resurrection of the body; the other of the Saduces, which denyed the one and the other: he tooke the occasion and opportunity by his calling, and cryed out in the Councell, Men and Brethren, [...] 3, 6, 7, 8 I am a Pharisie, the sonne of a Pharisie, I am accused of the hope and resurrection of the dead; whereby he set a rent among them, and by that meanes the knot was broken, and so theyr malice was abated. A lawfull cause, and a wise course, bring a blessing with them vpon those that delight to follow them. A good cause, well and wisely handled, shall finde a comfortable yssue in the end. This we shall attaine vnto, if wee make the word of God our Counsellers, Ps. 119, 24, 98, 99, 100. The Prophet found by experience, that by his commandements he was made more wise thē his enemies, more learned then his teachers, more skilfull then the ancient. For whosoeuer doth submit himselfe to Gods word, shall not onely be safe against the practises of his enemies, but also learne him more wisedom then the masters and professors of it.
Secondly, it is our duty to pray vnto God Ʋse 2 to bee deliuered from them, and trust in him for his helpe. For vnlesse our helpe bee in the name of the Lord, which hath made heauen and earth, they will go beyond vs and ouerreach vs. They deale warily and circumspectly, they worke by all meanes lawfull and vnlawfull, iust and vniust: let it be our wisedom therefore to trust in the wise God, and to beg this grace at his hands, as the Apostle Iames teacheth, chap. 1, 5, We must neuer looke to liue in peace, or that the world should be reconciled vnto vs: neuer maruell as if some strange thing did befall vs, when the enemies set their wittes on worke to deuise some mischeefe: our refuge must be in God in the time of trouble. It is our helpe to craue this helpe. This was the hope of Dauid whē mighty buls closed him, and the roaring Lyons gaped vpon him, he desired God not to bee farre from him, because trouble was neere, for there was none to helpe him, Be not far off, O Lord, my strength, hasten to help me: deliuer my soule from the sword, my desolate soule from the power of the Dog, Psal. 22, 11, 12. So the Apostle craueth the prayers of the Church, 2 Thes. 3, 1, 2. So long as we make God our trust and refuge in our affliction, be our enimies neuer so cunning and wise, wee shall not fall downe vnder the burthen, but stand vpright thorough the power and wisedome of God, who shall catch the crafty in their owne craft, destroy ye wisedome of the wise, and cast away the vnderstanding of the prudent, Iob 5, 12. Esay 29, 14 1 Cor. 1, 19. Thus Dauid prayeth to the Lord 2 Sam. 15, 31. O Lord I pray thee, turn the counsel of Ahitophel into foolishnes. This the Lord heard, and brought his heauy iudgement vpon his counsell and person, for his counsel was crossed by another, hee himselfe was hanged by his owne hand. The like we see in Herod, in whom wee may behold exceeding craftinesse, ioyned with extreame sottishnes, and his fury ouercome by excessiue foolishnes. How easie a remedy had hee at hand, either to haue gone himselfe, seeing he supposed it to concern his crowne and kingdome, or to haue sent some of his Courtiers, vnder colour of accompanying the wise men, and so hee could not haue doubted to catch him in his clawes. But the wise men go alone, Matth. 2, 8, 9. hee neyther detayneth them with him, nor sendeth any with them.
Thus the Lord from time to time deliuereth his Church from the paw of the Lyon, from the tuske of the Bore, & from the horne of the Vnicorn: and striketh all their enemies with the spirit of giddines and astonishment, that they become foolish, and cannot see the way before them. He scattereth the deuices of [Page 980] the crafty, so that theyr hands cannot accomplish that which their harts haue enterprized. An excellent and sweet comfort to all the seruants of God, not to feare the high reaches & deepe deuices of their enemies, seeing they serue that wise God which taketh the wise in theyr craftines, and maketh the counsel of the wicked foolish.
Ʋse 3 Lastly, this serueth to reproue two sorts of men, that esteeme not aright of this worldly wisedome of wicked men. For some are offended at their wisedome, because it is so great: others rest contented in it, because it is so excellent. This is the weaknes and infirmity of the children of God, when they see the glory, prosperity, and wisedome of worldly men, that they are able to reach so farre, and ouer-reach by theyr policies many others, they are ready to account them the happyest men, to ioyne with them, and to say, Certainly we haue cleansed our hearts in vaine, and washed our hands in innocency, Psal. 73, 13. For though they talke presumptuously, & set theyr mouth against heauen, yea and their tongue walketh through the earth; yet God hath set them in slippery places, and casteth them downe into desolation. Looke vpon the wicked liues and wretched deaths of the great wise men of the world, that were deepe wise men in their own eyes, and in the eyes of the world, but not in God, nor with the godly; and wee shall see they haue bene sodainly destroyed, and horribly consumed. Looke vpon the example of Pharaoh, Saul, Ahithophel, Herod, Haman, & such like; and tell me whether thou wouldest haue their fearfull ends, for all theyr naturall gifts, and exchange the wisedome of the Spirit for all theyr worldly wisedome. The true wisedome which is from aboue,Iames 3, 17. is first pure, then peaceable, gentle, easie to be intreated, full of mercy and good fruites, without iudging, and without hypocrisie. Who then is a wise man indeede, and endued with knowledge? euen such an one as sheweth by good conuersation his workes in meeknes of wisedome. As for the cunning heads of the world, and such as haue nothing in them but humane and prophane wisedome, they may for a time haue the applause and praise of men, but they and their policies shall come in the end to nothing. This wisedome descendeth not from aboue, Iames 3, 15, but is earthly, sensuall, and diuellish. Hereupon the Apostle saith, 1 Cor. 1, 20. Where is the wise? Where is the Scribe? Where is the disputer of this world? hath not God made the wisedome of this world foolishnesse? If then God hath made it foolishnesse, let vs not account it our happinesse, nor those happy men that haue nothing to commend them to God and men but that. If God will destroy it let not vs thinke it can saue those yt trust in it.
Secondly, we should not content our selues to be worldly wise. This the Gentiles sought after and obtained. Let not vs care so much for this learning, as to be heauenly wise, & to know Christ that we may haue him liuing & dwelling in vs. This the Apostle teacheth, Ro. 16, 19. where he sayth, Your obedience is come abroad among all, I am glad therefore of you: but yet I would haue you wise vnto that which is good, and simple concerning euill. Heere he requireth wisedome, but simple; & simplicity, but wisedome. Then he sheweth wherein these must appeare, and how we must bee both the one and the other. We must not be wise to do euill, nor simple vnto that which is good. But our wisedome must consist in following that which is good: our simplicity in eschewing euill. There is a wisedome of God, there is a wisedome of men, there is a wisedome of the diuell. The first is heauenly, the second humane, the third diuellish. The end of the first is the saluation of the godly, the end of the second is the commendation of the world, the end of the third is the condemnation of hell. The first, is a spirituall gift of God, the second a naturall gift of man, the third a wretched worke of the diuell. The heauenly wisedome which is from aboue, is holy: the diuellish wisedome which is from hell below, is vnholy: the humane wisedome which is from the earth, is in it selfe, and of it selfe, indifferent, and partaketh of a meane nature neyther holy nor vnholy. The heauenly wisedome teacheth to know God, and is the beginning of godlynes; the earthly wisedome standeth in humane knowledge of naturall things, and in vnderstanding the things of this life; the diuellish wisedome consisteth in Machauilian policies, and in desperate deuices,Guic. hist. [...] to accomplish by right or wrong, by force or flattery, by life or death that which the corrupt heart intendeth, and hath contryued. This last kind wee must alwayes auoyde, which was first taught by the diuell, and practised by his disciples. The first day wee begin to practise it, we begin to be the diuels schollers. The further we go forward in it, the more we profite in the diuels schoole. This was the profound wisedome of Ahab and Iezabel, 1 Kings 12: when as they plotted to get the possession of Naboths vineyard. This is to be found in many fine wits in the world, that set thē a worke on wickednes, and abuse it, to the dishonour of God, to the hurt of theyr brethren, and to the destruction of theyr owne soules. The humane wisedome standeth in humane things, in ordering matters belonging to the Commonwealth, and priuate families: whereunto belongeth the knowledge of Arts and Sciences. This differeth much from the former: that being alwayes vnlawfull, the end beeing to accomplish some mischeefe by fraud and deceite, where the end of this is to delight & to profit. And yet this wisedome cannot bee acceptable to God, 1 Cor. 3, 19, but is foolishnes with him, vnlesse it be seasoned and sanctified with the heauenly wisedome which is ioyned with the feare of God. The heauenly wisedome may stand with the earthly, and the [Page 981] earthly of it selfe may bee ioyned with that which is diuellish. But when the Spirit of God commeth, & putteth true heauenly wisedome into the heart, it rectifieth the humane wisedome, and giueth it a pleasant taste that pleaseth God; it separateth and abolisheth all diuellish wisedome, and suffereth it not to lurk and lodge with in vs any longer. Let vs all therefore seek to be wise in God, in his word, and in godlines: and then the naturall giftes that God hath giuen vs, shall bee sanctifyed vnto vs.
CHAP. XXIIII.
1 WHen Balaam saw that it pleased the Lord to blesse Israel, then hee went not as at certaine times before to fetch Diuinations, but set his face toward the wildernesse.
2 And Balaam lift vp his eyes, and looked vpon Israel, which dwelt according to their Tribes, and the Spirit of God came vpon him.
3 And he vttered his Parable, and saide; Balaam the sonne of Beor hath said, and the man whose eyes were opened, hath said.
4 He hath said which heard the words of GOD, and saw the vision of the Almighty,1 Sam. 19, 24. falling in a trance, and hauing his eyes vncouered.
5 How goodly are thy Tents, O Iacob! and thy Tabernacle, O Israel!
6 As the valleyes are they stretched foorth, as Gardens by the riuer side, as the Aloe trees which the Lord hath planted, as the Cedars beside the waters.Cant. 4, 4.
7 The water droppeth out of the Bucket, and his seede shall be in many waters, and his King shall be higher then Agag, and his kingdome shall bee exalted.
8 God brought him out of Egypt, his strength shall be as an Ʋnicorne: he shall eate the nations his enemies, and bruise their bones, and shoote them through with his arrowes.
9 He coucheth and lyeth downe as a yong Lyon, and as Lyon: Who shall stirre him vp? Blessed is be that blesseth thee: and cursed is he that curseth thee.
IN the former Chapter wee haue heard and handled the two first prophesies of Balaam, wherein we see, how he hath blessed and not cursed the people of God. [...] pro [...] of Ba [...] Here Moses proceedeth to finish the rest of the history, wherein we are to consider two things: First, the residue of his prophesies remaining: secondly, the euent of thē all. The prophesies are of two sorts; first, speciall prophesies, concerning speciall and seuerall people, to the 23. verse; Namely, the Israelites, the Moabites, and Edomites, the Amalekites and the Kenites: secondly, generall prophesies belonging to all the nations bordering together, and inhabiting Assyria, Iudea, Palestina, and all Syria, which shall taste of the same misery of warre, and be consumed with the violence of the same fire. The first point is touching the Israelites, in which propheticall history, we must consider (as we did before) three things: first, the preparation that is made vnto it: secondly, the prophesie it selfe: thirdly, the effects and consequences thereof ensuing.
Touching the preface and preparation vnto the prophesie it selfe, it serueth to confirme the authority and truth of this prophesie. For albeit it were deliuered by the mouth of a wicked man, who was conuinced by ye light of his owne conscience, and by the testimony of Gods Spirit, that hee should not curse his people, yet he worketh and wrastleth against the will of God, as if hee could couzen & deceyue the most Highest. Therefore, he did not seeke a solitary place (as hee was wont) to worke his witchcrafts, at which time he saw God met and preuented him; but turneth his countenance at a sodaine, toward the desart of Iordan,Chap. 22, 1. where the Israelites soiourned and pitched their Tents, purposing presently to breake out into a cursing of them, before the God of the Israelites should be aware of it, & supposing he would haue put no prophesie in his mouth before he should go to fet his wicked and wonted diuinations. Thus he determined with himselfe to vtter the wicked imaginations of his own heart, before God shold worke any impression in his minde, or reueale his counsell vnto him. But God which catcheth the wise in theyr owne craftinesse, 1 Cor. 3, 19, 20, and knoweth that the thoughtes of the most wily are vaine, represseth his diuellish purpose, and doeth not onely bridle his tongue, but inspireth him with his Spirit (being as it were changed into another man) that he should speake not his own deuices, but the words of God. So then, God casting as it wer his hand vpon him, taketh hold on him, staying his intent, and stopping his course two wayes: the one outward, the other inward. The outward meanes vsed of God to hinder him, was the beholding of the dwellings and lodgings of the Israelites, distinguished according to their Tribes. For when hee saw with his eyes their goodly and comely order, whereby the presence of God amongst them [Page 982] was claerly manifested, and theyr fayth in him was testified; euery man encamping by his standard, and vnder the Ensigne of his fathers house, Numb. 2, 2.Numb. 2, 2. he was vpon that sight and situation of them, withholden from proceeding in his curses and execrations. The inward meanes was yet more forcible to stoppe the streame of the waters ready to ouerflow ye people of God: for the Spirit of God came sodainly vpon him, that whereas he determined to serue the diuell and damned spirits, he is constrayned against his will to serue ye purpose and prouidence of God, & to speak what God would, not what himselfe wished & desired: Thus we see, that neither sathan nor his instruments can worke any hurt to the saluation of the people of God,Rom. 16, 20. but both they and all their endeuours come to nothing.
Hitherto of the preparation: now we come to the prophesy which he vttereth by the Spirit of God. In this we are to consider, first the entrance into it, then the prophesie it selfe. In the entrance or beginning, to procure attention, and purchase credit to his words, he setteth downe three things: first, the inscription and title of the prophesy, wherin is a description of himselfe by his name, and the name of his father. For albeit Balaams name bee of no such waight and moment with vs, yt we shold for the persons sake giue credite to the prophesie, or respect more who speaketh, then what is spoken: yet this simple & plaine dealing, professing his own name, and confessing himselfe the vnwoorthy instrument of God, serueth to adde some authority to the speech that followeth. Secondly, he stileth himselfe to be the man whose eies were opened, wherby he teacheth that he would publish nothing of his owne inuention, but that onely which he had receiued by diuine inspiration. As if he should say, Though Balaam be by nature as blind as a beetle in the matters of God, and vnderstand nothing of heauenly things, yet he hath receiued a spiritual and heauenly reuelation of the Spirit from aboue, that of a blinde man whose eyes through couetousnes of mony, and ignorance of God were closed vp, he is become a seer to see for others, not for himselfe, nor his owne saluation. Some reade the sentence thus, that his eyes were shut vp: but the other reading agreeth better to ye circumstances of the text and the words folowing, as euen Lyra himselfe confesseth, that he was enlightned of God to see with the eyes of his mind more clearly then he could do with his bodily eyes,Lyra in Numb. cap. 24. inasmuch as the light of the mind is more plaine and perspicuous then the light of the body. Thirdly, he confesseth hee had heard the words of God. Thus he speaketh after the manner of the true Prophets, who were wont to beginne their prophesies with prefixing ye name of God, Thus saith the Lord, Heare yee the word of the Lord, to shew, yt they vttered not their owne inuentions, but the Oracles of God. Now, as Balaams sight (which is the sharpest & quickest sence) saw nothing before God opened his eyes, so hee declareth he was dull and deafe of hearing, before God had opened his eares to heare, and deliuered his word vnto him. Lastly, he saith he had seen the vision of the Almighty, rauished in mind, but hauing his eyes vncouered: whereby hee meaneth, that being as it were in an extasy, he was carried [...]u [...] of himselfe. The like is noted touching Saul, [...] Sam. [...]9. he went to Naioth in Ramah, and the Spirit of God came vpon him also, and he went prophesying vntill he came thither. Hereby Balaam sheweth two things; first, the author of the prophesie, to wit, the Almighty, ascribing all to God, challenging nothing to himselfe: secondly, the manner of his prophesie, which was in a vision. Ezek. 3, 14: Dan. 8, 27. and 10, 8, which farre surpasseth ye communication of Gods wil by dream, albeit God be the author of both. Thus hath God oftentimes made himself known among the Infidels, both by visions and by dreames, as to Abimelech, Pharaoh Nebuchadnezar, and others, who may be sayd to haue the holy spirit, but had not the spirit of holines: for whersoeuer he worketh he is holy; but he doth not alway work holines and sanctification which euermore accompany saluation.What a [...] is, what a [...] the parts ends of it. Now because it is said he fell into a trance, it shall not be amisse to shew what a trance is, what are the parts and ends of it, being away and meanes wc God hath vsed to reueale his will vnto men. A trance is an extraordinary worke of the Spirit of God vpon the whole man, casting the body and senses into a deepe sleep, & withdrawing the soule from the fellowship of the body to a fellowship with God, for the better enlightning thereof. It is I say an extraordinarie worke of the Spirit aboue the work of nature or constitution of the body, or strength of the imagination, whereby the whole man is for a time changed in body and mind; the body & the senses thereof both outward and inward, cast into a deepe or dead sleepe, & made senselesse: the soule withdrawne or separated from the communion and fellowship of the bodie, to the fellowship of God, for the better enlightning thereof to vnderstand the secrets & counsels of God. This is a trance, or to be rauished in the Spirit, which God vsed often to his Prophets. It standeth in two parts or actions: First, on the bodye which is cast into a deepe sleepe, when the senses are for the time bereaued of the present vse of thē. Secondly, on the minde: the which that it might bee brought neerer to God, is withdrawne from all dealing and fellowship with the body, and enlightned to vnderstand diuine things, as Acts 10. Peter s [...]w ye heauen opened, a vessell comming downe, and a voyce came vnto him. The causes why it pleased GOD to reueale his will after this manner, are; First, that they should take nothing to themselues, but account all receiued from GOD. Secondly, that their bodies and soules being separate frō [Page 983] all other dealings, might haue a deeper impression of the things reuealed, and thereby vnderstand them, and keepe them the better. Thus much touching the trance of Balaam, & the beginning of the prophesie.
Now we come to the substance of the prophesie it selfe, the summe whereof is first propounded, then amplified, and lastly concluded. The proposition which is prooued is described by a question, and by way of admiration, expressing the happines of the Church: How goodly are thy tents, O Iacob! and thy Tabernacles, O Israel! As if he should say: O how blessed and happy a people art thou, which now liuest vnder these Tents, and dwellest in these habitations! And note here, that he doth not giue a touch to theyr happinesse, and then passe away sodainly from it: but he doubleth, and repeateth it, as if he meant to dwell long vpon it. There is no part or parcell of Gods word in vaine. If wee see not the vse of some things, it is our weaknes, & we must confesse it not condemne the Scriptures. The Spirit of God forbiddeth vaine babling, Mat. 6, 7: and reproueth idle repetitions, and therefore neuer vseth the same himselfe.
Three causes [...] vsing repe [...]ons.The Reasons and occasions of repetitions are these three; First, for greater assurance, for God speaking twice doth as it were produce a double witnes, and signifieth that it did not slip from him vnawares, but is that which he meaneth to stand vnto, and to ratifie; so that albeit heauen and earth passe away, yet one iot or tittle of his word shall not passe away. Secondly, to testify the speedy accomplishment of that which hee hath spoken, yt it shall not be prolonged and delayed, but bee swiftly performed, & shortly be executed. And these two causes are both touched by Ioseph in expounding the two dreames of Pharaoh, when he sayth, The dreame was doubled vnto Pharaoh the second time, because the thing is established by God, and God hasteth to performe it, Genes. 41, 32.
The third reason of vsing repetitions, is, to quicken those that are dull, and stir vp those yt are heauy hearted, that they should shake off all deadnes & drowsinesse of spirit. Once speaking passeth sodainly away, wee cannot heare it: or if we heare it, wee cannot remember it; or if we remember it, we are backward in practising of it. We haue need to be often put in minde of the same thing, [...]. 3, 1. and for vs it is a safe thing. [...] [...]8, 23. This is the cause that the Prophets of God so often vse repetitions. So did Balaam before in the former Chapter, Numb. 23, 21. God seeth no iniquity in Iacob, he seeth no transgression in Israel. These three causes haue place in this repetition vsed in this place. For theyr happines is certainly confirmed, speedily to be accomplished, and the enemies of the people of God are rouzed vp diligently to consider thereof, and thinke with themselues, surely this is of great importance, seeing God offers it vnto me againe and againe.
This blessed estate and condition of the Church is set down, first comparatiuely, then simply, whereby the former similitudes are expounded and interpreted. The metaphors and similitudes are many in number, but tending to one and the same purpose: vnder the borrowed speeches of the tents of the sheepheards, of stretching out of the vallies, watering of the gardens, planting of the Cedars, he vnderstandeth the safety, largenes, encrease, pleasantnesse, multitude, and strength of the Church, that shall surmount the glory of the Gentiles, and treade downe the kingdome of Agag, that is, of the Amalekites, which at that time flourished in the world, and promised vnto it selfe a perpetuity vpon the earth; which prophesie was performed in the dayes of Saul and Samuel, of Dauid & Salomon. 1 Sam. 15, 3. This appeareth plainly in the second branch, where the comparisons are explained, in which hee sheweth the author of theyr happynes to bee God the giuer of euery good giuing, and of euery perfect gift; who, albeit they were a small people, and greatly oppressed, yet hee brought them myraculously, out of the Land of Egypt, he shall bee theyr protection & defence against theyr enemies, giuing them the strength of the Vnicorne,Numb. 23, 22. assisting them in all theyr dangers, and subduing all theyr aduersaries vnder them.
This is the substance of the prophesie, the conclusion remayneth, consisting of two parts or members: the first, respecting the Israelites, the second respecting others, but vttered for the Israelites sake. Touching the Israelites he inferreth vpon the premisses, theyr peace, safety, and security, tranquility, and quyet, dwelling without feare, expressed by comparison of a Lyon, who eateth his prey without fearfulnes of the passengers: so the Iews ouercomming all theyr enemies, shall haue rest, & gouerne theyr Church and Common-wealth in peace, which came to passe so long as they did cleaue to God with full purpose of heart, and worshippe him according to the precise rule of his word; for then no enemies (albeit neuer so many or so mighty) were able to preuayle against them. Thus did the Patriark Iacob expresse the preheminence of Iudah, Gen. 49, 9. As a Lyons whelpe shalt thou come vp from the spoyle my sonne: he shall lye downe and couch as a Lyon, and as a Lyonnesse, who shall stir him vp? The second member belonging vnto others is this, that they which blesse thee shall bee blessed, and such as curse thee shall be cursed. A notable commendation of the Church, & encouragement to perswade others to be of the church. As if hee should say, So many as shal ioyne themselues of other people to thee, and embrace the same holy Religion with thee (for it shall in the fulnesse of time come to passe, that God shall allure Iapheth to dwell in the tents of Shem. Gen. 9, 27) shall be partakers of the same blessings with thee which GOD shall poure out vpon thee; but all such as separate [Page 984] themselues from thee, and shew themselues not brethren, but strangers; not friends, but enemies; not neighbours, but aliens from thee, shall lye vnder the fearfull curse and reuenge of God. This is it which the Lord pronounced and promised long before to Abraham, Gen. 12, 2, 3. This power did Balak before falsely ascribe to Balaam.
This is the drift of this diuision, and the order that the Spirit of God obserueth therein. Touching the instructions that arise from hence, we haue considered diuers things before. We see how Balak and Balaam proceede in their diuellish purposes, if God had suffeted them, and not crossed them. Hee reuealed his wil to Balaam, who spake, moued by Gods Spirit, and thereby declareth, that he speaketh not onely to his owne children, but sometimes teacheth wicked men to make them without excuse; and therefore he wil not leaue his owne people destitute of instruction, that desire to feare his name. But of this wee haue spoken before, chap. 22, 9.
[Verse 2. Balaam lift vp his eyes, & looked vpon Israel, and the spirit of God came vpon him.] Moses shewing the prophesie that Balaam vttered, describeth it by the author thereof, the Spirit of God came vpon him. In this part of the title he saith, That the things deliuered in this prophesie (which were vttered for the Churches sake) were hid & kept secret before they were reuealed and manifested by God. This prophesie containeth not a doctrine that is common or communicated by the light of nature to men, but a declaration of such secrets as God reserueth hid to himselfe in his owne counsel, which no liuing creature could knowe otherwise, then as it pleaseth God to disclose it by a gracious participation of it. This teacheth vs this truth, That the things of God can no man know, but by the Spirite of God.Doctrine. The things of God are vnknowne til he reueale them. The mysteries of saluation, and doctrine of godlynesse are secret and vnknown of men and Angels, before they be of God reuealed. This our Sauiour teacheth Peter, hauing made a confession of Christ, Blessed art thou Simon, the sonne of Ionas, for flesh and blood hath not reuealed it vnto thee, but my Father which is in heauen, Matth. 16, 17. And expounding the parable of the Sower to his disciples, he sayth, To you it is giuen to know the mystery of the kingdome of God, but vnto them that are without, all things are done in Parables, Mark 4, 11. The Apostle teacheth, that the naturall man perceiueth not the things of the Spirit of God, for they are foolishnes vnto him, neyther can hee know them, because they are spiritually discerned. And the same Apostle speaking of the gospel, Rom. 16, 25. Eph, 3, 9. calleth it, A mystery reuealed, which was kept secret from the beginning of the world. So the Apostle Iohn handling hidden visions, and teaching the Church ye things that must come to passe hereafter, called that Booke The Reuelation of Iesus Christ, which God gaue vnto him, Reuel. 1, 1.
The truth of this appeareth, because they Reason 1 were hid in the treasury of Gods wisedome, which is vnsearchable, and not to be sounded by any creature, and therefore the Apostle calleth them, A secret hid in God, Ephe. 3, 9: so that the Apostles and holy Prophets of God, could deliuer nothing of his counsell, before he had reuealed it to them. So the Lord speaketh, Numb. 12, 6. Heare now my words, If there be a Prophet of the Lord among you, I wilbe known vnto him by a vision, and will speake vnto him by dreame. The calling of the Gentiles seemed strange to the very Apostles, before it was reuealed to Peter. Who would euer haue imagined that God would haue redeemed man by such a wonderfull meanes (the greatest wonder that euer came into the world) by giuing his Son, and that vnto the death, to ransome and redeem a church by his own blood? Acts 20. This no creature in heauen or earth, would euer haue thought vpon, if God had not reuealed it by his word, and assured it by his Spirit.
Secondly, this receyueth further strength Reason 2 for the confirmation of it, because the wisest and subtilest that were in the world, were herein ouertaken and proued fooles; for by al their wisedome (though neuer so great) they were not able to reach vnto it, nor to looke into any the least part of it. The Apostle speaking of the mystery of the Gospel reuealed by his ministery, alledgeth the prophesie of Esay, where the Lord threatneth to destroy the wisedome of the wise, and to cast away the vnderstanding of the prudent: and after he saith, Where is the wise? hath not God made the wisedom of the world foolishnes? 1 Cor, 1, 18, 19.
The Vses remaine to be learned of vs. First, Vse 1 for knowledge wee see, that the mysterie of godlines reuealed to the world by God in the Gospel, is a most worthy & glorious mystery, greatly to be admired and reuerenced: vnto vs that are called it is the wisedome of God, and the power of God. So the Apostle saith,1 Cor. 1, 2 [...] Great is the mystery of godlines, which is, God manifested in the flesh, 1 Tim. 3, 16. It seemeth farre otherwise to the foolish world, it appeareth to thē a base and vile thing, as Paul complaineth in his time, We preach the Gospel, euen Christ crucified, vnto the Iewes a stumbling blocke, & vnto the Grecians foolishnes, 1 Cor. 1, 23. A stumbling blocke to the Iewes, because they dreaming of an earthly king of this world, to free them from the bondage of the Romanes, and thinking they should be Lords of the earth, were offended at the low estate of Christ, comming in the shape of a seruant: foolishnesse to the Grecians, because it seemed foolishnes to the wise Philosophers among the heathē, to look for life from death, to beleeue in him that rose from the dead, and that such as are dead shall rise againe. How many are there amongst our selues, that are offended at the simplicity of the Gospel, that it is not accompanyed with [Page 985] miracles, & that it is brought vnto vs in earthen vessels? These are they that esteeme the Manna as light meate, and therefore loathe it. But let them alone to loathe this Manna, that loathe faith, Christ, and heauen it selfe; yea, their owne saluation.
Secondly, for obedience, wee must obserue Vse 2 that when these secret things be reuealed vnto vs of God, we ought to endeuour to learne them, to vnderstand them, to publish them & speake of them to others. Whensoeuer God hath a mouth to speake, we must haue an eare to heare. Therefore Moses saith, Deut. 29, 29. Secret things belong vnto the Lord, but the things reuealed belong to vs and our children to do them. So the Apostle Paul, when God had reuealed Christ vnto him, and ordained him a teacher vnto the Gentiles, saith, I was not disobedient to the heauenly vision, but shewed to Iewes and Gentiles, that they should repent and turne to God, and do works worthy amendment of life, Acts 26, 19, 20. This serueth to reprooue all such as refuse to looke into these reuealed things of God, but dwell in blindnesse and ignorance. Of this sort are the greatest number in our assemblies. They are wise enough to look into their own profit, but they care not for the wisedome that is of God. They are brought vp in the church, but know not the Doctrine of the Church. They are alwayes learning, but neuer come to the knowledge of the truth. He that setteth his sonne to schoole, will look he should learn somewhat, and not euer stand at one stay. We are trained vp in the bosome of the Church, which is the Schoole-house of Christ, wee must therefore euery day be profiting and going forward. God accepteth not of those that looke backward, or stand at a stay; hee will know them that seek more and more to know him.
Thirdly, it is our duty to beg and craue at Vse 3 Gods hands, the knowledge of his will, who openeth the eyes of the blinde, and giueth vnderstanding to those that seeke it. We haue a gracious promise to be heard, Mat. 7, 7. in the prayers and petitions that we make vnto him. Hence it is, that the Prophet Dauid, a man after Gods owne heart, and endued with a singular portion of Gods Spirit, craueth the enlightning of Gods Spirit, and desireth still to be taught of him, Psal. 119, verses 18, 27, 31, 73.
Thus doth the Apostle pray for the Ephesians, chapter 1, verses 17, 18, that God would giue them the spirit of wisedome, and enlighten their mindes to know what the hope is of his calling, and what the riches are of his glorious inheritance in the Saints. A notable direction for all of vs, how to behaue our selues when we come into the house of God, and tread in his Courts; namely, not to rest vpon our naturall gifts, nor to trust in our mother-wits, which are too short and shallow to reach vp to the height, and to sound the depth of the mysteries of God.
How many are there in the world, of an high reach and of a deepe conceite in the matters of the world, that attaine to no measure of knowledge in the matters of God? Talke with them of the things of this life, they are able to discourse with great insight; many of Gods children inferiour to them, few equall with them, none can go beyond them. They can contriue and dispatch businesse of the world with great facility: you cannot speake to them of any thing of this nature, but by and by they apprehend it and conceiue it. But enter communication with them of heauenly things, of the knowledge of God, of faith in Christ, of the saluation of their soules, they can conceiue nothing, they are as blinde as Beetles, they are simple and ignorant as little children, that know not the right hand from the left.
This should offer to our wise & carefull cō siderations, a double meditatiō. First, it serues to humble those yt haue these gifts of nature, and are wise in their owne conceit, and to make them equal with those of the lower sort: seeing all their gifts which Nature hath adorned them withall, are not able to set them one foot forward toward the kingdome of heauen; nay being vnsanctified, they are further off from saluation, then others of smaller gifts. This made the Apostle say, Let no man deceiue himselfe: if any man among you seeme to be wise in this world, let him be a foole, that he may be wise: for the wisedome of this world is foolishnesse with God, and the Lord knoweth that the thoghts of the wise be vaine, 1. Cor. 3, 18. Where hee teacheth euery one to be ready to deny himselfe, and his carnall wisedome, whose beginning is from the flesh, and whose end is death; to the end wee may be truely wise in heauenly things pertaining vnto euerlasting life.
Secondly, this serueth to comfort the children of God, that want the worldly wit of naturall men, and are not able to diue so deepe into earthly things as they: though they be simple in matters of this world, yet if GOD haue giuen them a taste of the glory of the world to come, let them rest in spirituall knowledge, and giue God the praise, that hath opened the eyes of their mindes, and inlightned their hearts to haue a feeling of it. This our Sauiour taketh occasion to practise, and to offer praise and honour to God in a sweete remembrance of this dealing of God; I giue thee thankes, O Father, Lord of heauen and earth, because thou hast hid these things from the wise, and men of vnderstanding, and hast opened them vnto babes: it is so, O Father, because thy good pleasure was such, Math. 11, 25, 26. Though wee be simple in the world, yet if wee be wise in GOD: though weake in the world, yet if we be strong in GOD: though wee be accounted as fooles and silly ones, of the sharp wits of the world, yet if wee haue learned Christ Iesus, & know the exceeding measure [Page 986] of his loue toward vs, let this be our comfort and consolation, that God hath abundantly recompenced the want of those outward things, by giuing vnto vs an happy and holy aduantage in heauenly things. And indeed all those are learned, that are taught of God; and they vnlearned that are not taught of him, althogh otherwise they abound in other knowledge. Such as haue learned Christ Iesus, and him crucified, and so are become new creatures in him, they are learned, though they know neuer a letter in the booke; For in him are hid all the treasures of wisdome & knowledge, Col. 2, 3. He that hath not learned Christ, is vnlearned, Althogh otherwise he be neuer so learned: for if he be not regenerate and borne anew, but committeth sinne with greedines, he hath not seene him, neither hath knowne him. 1. Ioh. 3, 6. Wherfore, let vs al learne from hence, to depend vppon God for his blessings vpon vs, especially when we enter the Lords courts, and come to heare his word, let vs confesse that we are not able of our selues to vnderstand his will; and desire him to open our hearts, as hee did the heart of Lydia, Act. 16, 14. for otherwise wee shall depart away as ignorant and blinde as wee came, wee shall neuer soundly rest in the truth that is deliuered, but alwayes be ready to carpe and cauill at it, to wrangle and reason against it, saying; How can these things be? And then it may be said vnto them as Christ speaketh to the proud Pharisies, who gloried in their owne insight, & thought all men blind beside themselues, If ye were blinde, ye should not haue sinne: but now ye say, we see: therefore your sinne remaineth, Iohn 9, 40, 41. Let vs then be ready to renounce our worldly wisedome, and to deny our selues, and begge the assistance of Gods Spirit to be our inward teacher and instructer, that so we may heare with profit and comfort.
Vse 4 Lastly, learne to be thankfull to God, foreshewing this grace and mercy to vs his vnworthy seruants, when he reuealeth and maketh knowne vnto vs the hid things of God touching our saluation: without which wee haue liued in darknes, in the shadow of death, and in the estate of damnation. Hee hath not vouchsafed this mercy vpon all, but hath passed ouer many thousands in the world, which know not truth from errour, nor light from darknesse; hee might haue passed ouer vs, as he hath done them. For are wee more excellent or better by nature or desert then they? No, by no meanes:Eph. 2, 1, 3. we are borne dead in sinnes, & the heires of wrath as well as others. This made the Apostle, hauing made mention of the mercies of God shewed vnto him that had bene a blasphemer, a persecuter, and an oppressor, to render thankes vnto GOD, and to giue him the praise and glory. Thou hast herein greater cause to blesse and praise the Name of GOD, then for thy creation, which onely gaue thee a being vpon the earth; whereas this doth ioyne thee to GOD, and entitle thee to the kingdome of heauen.
Verse 4. [He hath said, which heard the words of God, and saw the vision of the Almighty, falling into a trance.] Wee heard before, how Balaam was inspired of God to deliuer vnto the Moabites, Midianites, and Ammonites, the will of God: Now, here is offered to our considerations, the meanes and manner that God vsed in giuing vnto him his diuine inspiration, and that is by a vision, or trance. We heard before what a trance is, (to wit;) an extraordinary worke of the spirit vpon the whole man, casting the body as it were in a deepe sleepe, & making the minde fit to receiue the things which are reuealed of the Lord. Thus it pleased the Lord to deale with Balaam at this present, that his words might be knowne to be diuine, not humane.Doctrine. In forme [...] times Go [...] reuealed d [...] uers thing [...] by visions. From hence wee learne, that God in former times hath reuealed diuers things vnto men by visions, by dreames, and otherwayes, as seemed good to his heauenly wisedome. God hath not vsed one meanes alone, but diuers to speake to the world, either by Angels, or by the cloud, or betweene the Cherubims, or by Vrim, or by dreames, or by visions. To this purpose there is a rule set downe, Numb. 12, 6. If there be a Prophet of the Lord among you, I will be knowne to him by a vision, and will speake vnto him by dreame. This is further taught in the booke of Iob by the words of Elihu, instructing Iob in ye maner of Gods dealing with sinners, & shewing how God admonisheth them in dreames and visions: God speaketh once or twice, and one seeth it not: in dreames and visions of the night, when sleepe falleth vpon men, and men sleepe vpon their beds, Iob. 33, 14, 15. So when Paul was conuerted by the voyce of Christ, the Lord spake to Ananias in a vision to goe vnto him: and Paul likewise in a vision saw him comming in vnto him, and putting his hands on him that he might receiue his sight, Acts 9, 10 12. When Peter lodging with one Simon a Tanner, waxed hungry, and would haue eaten, he fel into a trance, he saw heauen opened, and a certaine vessell came downe vnto him, as it had beene a great sheete, knit at the foure corners, and was let downe to the earth, &c. Acts 10, 10, 11. So the Apostle being compelled by the false Apostles to glory of himselfe, maketh a rehearsall of the visions, and reuelations of the Lord that were offered vnto him, 2. Cor. 12, 1. Vnto these examples wee might adde sundry others out of the Scriptures, as of Iacob, of Samuel, of Ezekiel, Gen. 46, [...] of Daniel, of Iohn, all declaring that GOD vsed to reueale many things by visions to his seruants the Prophets, and to others when it pleased him.
The reasons are; First, to discouer and Reason manifest his will vnto them, sometimes to admonish them, sometimes to teach them, somtimes to terrifie them, and alwayes to declare [Page 985] and reueale his heauenly pleasure vnto them, as we heard before out of the booke of I [...]b, Iob 33, 15, 16. For it hath bene the ordinary maner of God, euen from the beginning to warne, comfort, and declare what hee would haue done, or forbid what he would not haue done, both in the day time, and in the night season; partly by visions to such as were waking, partly by dreames, to such as were asleepe.
Reason 2 Secondly, God would haue the reuelation of his will appeare to be onely his, and not of themselues. For howsoeuer it pleased the Lord to deale with his seruants, and what way soeuer he vsed to signifie his good pleasure, in all these cases he imprinted in the mindes and hearts of them to whom hee shewed himselfe certaine notes and euident tokens, whereby they might expressely and manifestly know that it was his doing. This we noted before to be one of the causes, why it pleased the Lord to deale by visions, that we should chalenge nothing to our owne selues, but ascribe all vnto him.
Vse 1 Now, let vs come to the vses. First, consider from hence the greatnesse and excellency of Gods hand, who hath diuers wayes to reueale his will, and to teach his people, to call them and gather them vnto himselfe. Some meanes he hath to preserue a sinner from falling, and some to restore him being fallen. He is the head Physician of the world, he ministreth the best Physicke, and of most sure and certain working. He neuer faileth in his cures, both because hee knoweth the nature of the disease, and the working of the ingredient. The woman in the Gospel diseased with an issue of blood twelue yeeres, suffered many things of many Physicians, and spent all that shee had, yet it auailed her nothing, but shee became much worse, Marke 5, 26. But such as seeke to God to heale the diseases of their soules, and submit themselues to be his patients; doe alwayes receiue from him health, and depart from him better then they came. Hee vseth partly preseruatiues, and partly restoratiues. He speaketh by admonitions in dreames and visions. And these being ceased, hee speaketh by chasticements and corrections, he preacheth vnto vs by the Ministers of his word, and by all meanes desireth to doe vs good. True it is, the diuell hath his visions, being as it were the ape of God, which are so many delusions of men, as when hee maketh men beleeue they see that which they see not, or perswadeth men strange things of themselues, that they are that which indeed they are not, 1. Sam 28.14. His drift and purpose in both is, to deceiue and seduce. But God vseth sundry meanes to draw vs to himselfe, to draw vs out of our selues, to draw vs to his kingdome. He is not as a poore practitioner that hath but one plaster for euery sore, or one medicine for euery disease: he hath variety of meanes, & store of prouision for al maladies; which serueth to commend vnto vs the goodnesse, mercy, greatnesse, power, and wisdome of God to be acknowledged and confessed of euery one of vs.
Secondly, wee learne that God neuer leaueth Vse 2 them destitute of a teacher, that in a reuerent feare of his Name seeke vnto him and call vpon him. We see he oftentimes admonisheth and informeth of his will, such as are out of the Church, and know him not: much more will hee teach them his wayes that feare him, & reueale his secrets to the humble-minded. Psal. 25, 9, 12.14. Let vs exercise our selues in the diligent reading, hearing, and conferring of his word; let vs earnestly desire to profite and grow forward in the knowledge and vnderstanding of the truth from time to time according to the meanes affoorded vnto vs. We liue in the cleare light of the Gospel, and in the golden dayes of Gods grace, times that our fore-fathers neuer saw: let vs not therefore shut our eyes against the truth that shineth in our hearts, or at the least not stop our eares against the sound of the word that pierceth our eares. We haue a gracious promise made vnto vs, that God will giue a blessing vnto such as seeke him: hee will be knowne of those that seeke to know him: he will open to those that knocke for him. This is the maine cause of all ignorance, that we desire not knowledge. It is a grieuous sin to be destitute of knowledge, but it is more fearefull to haue no desire of knowledge. Ignorance is the root of all impiety, of infidelity, of idolatry, of superstition, of presumption, of disobedience, of contempt of the word, and worship of God: as the Apostle rehearsing the corrupt fruites of darknes; the throat an open sepulchre; the mouth full of cursing: the feet swift to shed blood; destruction and calamity in their wayes; maketh this the the cause of all, The way of peace they haue not knowne, Rom, 3.17. So the Lord Psal. 95, 10, doth render this as the reason why his people erred, because they had not knowne his wayes. This caused the Iewes to crucifie the Lord of life, and to deliuer him into the hands of sinners; For if they had knowne the wisedome of God they would not haue crucified the Lord of glory, 1. Cor. 2, 8, according to the words of Peter preaching repentance vnto them; Now brethren I know, that through ignorance ye did it, as did also your gouernours, Act. 3.17. And as it is the root of all impiety against God, and vnrighteousnesse of men, so it is the cause of all iudgements and punishments. The Prophet Hosea threatning Gods plagues in a fearefull hand to fall vpon the people, maketh this one cause, There was no knowledge of God in the land, Hos. 4, 1, 2. So at the last day, when the Lord Iesus shall come to iudge the quicke and the dead, He will come in flaming fire to render vengeance to those that doe not know him, 1. Thes. 1, 8. These things being rightly and wisely considered, should teach all of vs to seeke after knowledge, as for siluer, and search for vnderstanding as for precious stones, assuring [Page 988] our selues that God will neuer be wanting to helpe such as hunger and thirst after righteousnesse, who is neere to al those that call vpon him, euen to all that call vpon him in truth.
Vse 3 Lastly, we see his mercy is greater vnto vs then to the fathers before. The Lord Iesus hath brought the doctrine of the Gospel from the bosome of his Father. Acknowledge then with thankfulnesse the preferment of these latter times, and let vs not seeke after dreams and visions which are abolished, but hauing the sure word of the Prophets and Apostles, rest in the reuealed will of God. Moses had a preheminence aboue the Prophets, to whom God spake not by dreames or visions, but face to face, as is declared, Numb. 12, 6, 7, 8. I will be knowne to the Prophets by vision & by dreame: my seruant Moses is not so, who is faithfull in all mine house, vnto him wil I speake mouth to mouth, and not in darke words. As Moses was preferred before the other Prophets, so haue we a singular priuiledge aboue the Patriarkes & Prophets that haue gone before vs, who wanted the light that we enioy, as the Writer of the Hebrewes doth testifie, declaring that the glory of our time is greater, in which GOD hath vouchsafed to speake vnto vs by his own sonne, At sundry times, and in diuers manners God spake in olde time to our fathers by the Prophets: in these last daies he hath spoken vnto vs by his Son, Heb. 1, 1, 2. So then, the condition of Christians vnder the Gospel, is better then of the Israelites vnder the Law, in respect of the manifestation and reuelation of Gods truth. The Israelites had God reuealed by the Prophets, but we haue him taught by the Son himselfe, who is counted worthy of more glory then Moses, Heb. 3, 3.4, inasmuch as hee which hath builded the house, hath more honour then the house, and he that is Lord ouer it, hath more honour then he that is a seruant in it. Hereupon Christ calleth and accounteth the Disciples blessed, Because they saw with their eyes, and heard with their eares, those things which many Prophets and righteous men desired to see and heare, and yet could not, Mat. 13, 17. Let vs therefore walke worthy of this great grace and mercy: let vs embrace and professe the doctrine of Christ with all zeale: and as wee haue receiued greater fauour, let vs bring foorth greater obedience. Let vs magnifie the preaching of the Gospel, whereby Christ Iesus is described in our sight, & as it were crucified among vs, which hee hath made the strength of his arme, and his great power to saue those that do beleeue, to which he hath giuen such effectuall grace, that it worketh more mightily then all miracles, and pierceth deeper into the heart of man, then all visions and reuelations: yea, Though one should arise from the dead to speake vnto vs, Luk. 16, 31. Let vs now looke for no miracles, nor depend vpon strange wonders; the doctrine of Christ is [...]ufficiently strengthned & confirmed, so that no doubt of any part therof, is to close vp our owne eyes, that the light of the glorious Gospel of Christ, which is the Image of GOD, should not shine vpon vs.2 Cor. 4, 3 [...] If the Gospel be yet hid, it is hid to thē that are lost. To conclude, let vs all know, that God hauing brought vs into these last times, requireth of vs greater knowledge, faith, zeale, obedience, and greater fruites of repentance.Heb. 2, 1, [...] For if the word spoken by Angels was stedfast, and euery transgression and disobedience receiued a iust recompence of reward, how shall wee escape if we neglect so great saluatiō, which at the first began to be preached by the Lord, and afterward was confirmed vnto vs by them that heard him? Wherefore we ought diligently to giue heed vnto the things which we haue heard, lest at any time we runne out.
[Verse 5. How goodly are thy Tents, O Iacob! and thy Tabernacles, O Israel, as the valleyes that are stretched out, &c.] Hitherto we haue spoken of the preparation and entrance into this third Prophesie: Now we come to the summe and substance of it, vttered by way of an admiration, or exclamation; the diligent consideration of the florishing estate of the church, rauishing as it were all his senses, and so astonishing him, that he is not able to finde words sufficient to expresse the glory thereof. For heere we see he compareth the happinesse and blessednesse of the Church, to the Valleyes, Gardens, Cedars, and such like; all to this end to shadow out vnto vs the value and worth of it, that it farre surmounteth all other societies, and is most precious & deare in the sight of God.
Heereby then wee learne, what is the Doctrine true Church:The Chur [...] is more excellent an [...] precious [...] all other [...] ces. it exceedeth all other societies of men, and is most precious and deare vnto God, and vnto Christ. We see then how from hence we learne, that aboue all other companies and fellowships in the world, the Church is most excellent and beautifull, and of GOD most respected. This hath plentifull testimony of other Scriptures. The Prophet saith, The Kings daughter is glorious within, her cloathing is of broidered gold, Psal. 45, 13. Hereunto come the titles and commendations giuen vnto the Church, in sundry places dispersed in ye booke of Canticles, chap. 2, 2. and 4, 13. and 5, 9. Shee is the Rose of the field, the Lilly of the valley, the fairest among women, an Orchard of Pomgranats, a Fountaine of Gardens, a Well of springing waters, the Spouse and Sister of Christ, the beauty of the earth, the glory of the world, and being compared with other societies, as a Lilly among Thornes, & like the Apple among the Trees of the Forrest. It is a Citty, whose walles and gates are of precious stones, and the streetes thereof of gold, Reuel. 21, 2, 19. It is compared to a woman cloathed with the Sunne, and had the Moone; that is, all corruptible things which are vnstable and vncertaine vnder her feete.
As the Doctrine by these euidences is Reason 1 made cleare, so by the Reasons whereby it is [Page 989] proued, it may be yet made much clearer. For first, it is more excellent then all other societies, as gold aboue all other mettals, because in it alone saluation is to be found, and no where else. When the vniuersall flood came, and couered the face of the whole earth, what place wouldest thou preferre before the arke, in which Noah and his family were saued, and out of the which all the world beside was drowned? So saluation is taught and receiued in the Church, damnation is to be found and felt out of the Church. Can there be a greater priuiledge had, then to haue our souls saued? or a greater losse, then the losse of our soules? Wee reade in the Scriptures of many great and exceeding grieuous losses. Iob lost all his camels and his asses, his oxen and his sheepe, his seruants and his sons, all his goods and riches. Saul lost his kingdome and his life. But all these are pettie losses and damages in comparison of the incomparable and inestimable losse of the soule, which is a perpetuall separation from the glorious and comfortable presence of God, according to the saying of our Sauiour, Math. 25, 16. What shall it profite a man if he winne the whole world, and then lose his owne soule? Or what shall a man giue for the recompence of his soule? The truth of this reason the Lord himself expresseth in the Prophet, saying, I will giue saluation in Sion, and my glory vnto Israel, Esay 46, 13. The wealthiest country vnder heauen hath not this treasure; the greatest Monarke in the world hath none of this merchandice; the richest merchant that compasseth sea and land, and trauaileth into the furthest part of the earth, cannot bring home with him this pearle of vnualuable price; it is only to be found in the city of God, which is his Church, for in mount Sion and in Ierusalem shalbe deliuerance.
Reason 2 Secondly, all other sorts and societies of men are appointed and ordained of God to serue and preserue this. This is it which the Prophet Esay saith, Esay 45, 14. It shall be the honour of Kings and Princes to doe seruice to the Church, and to promote the good of it. It is the end for which God hath lifted vp the heads of rulers and gouernors aboue their brethren, to promote the good of the Church, and to aduance the glory of God. This the Prophet speaketh of in the Psalme, Psal. 78, 71. that God chose Dauid his seruant, tooke him from the sheepefold, and preferred him before his brethren, euen tooke him, and from behinde the ewes with yong brought he him, to feed his people in Iacob, and his inheritance in Israel: so he fed them according to the simplicitie of his heart, and guided them by the dis [...]retion of his hands. The like we see in the book of Ester, when the destruction of the Church was determined and contriued, Mordecai said to Ester, Ester 4.14. If thou holdest thy peace at this time, comfort and deliuerance shall appeare to the Iewes out of another place, but thou and thy fathers house shall perish: and who knoweth whether thou art come to the kingdome for such a time? So what power, strength, ability, or meanes soeuer God hath giuen, he looketh for this duty and thankfulnes at our hands, to seek the safety of Sion, & to aduance the glory of Ierusalem, and to know that hereunto we are called.
Thirdly, the beauty of all other cities and Reason 3 societies standeth in this, that they are parts and members of the Church. This is the glory of kingdomes and countries whereby they are beautified, in that they belong to the true Church: for otherwise all places are as cages of vncleane birds, nay, as lodges of vncleane spirits, and all persons are as dogges & swine, as Tygers and vncleane beasts. Hence it is, that the Apostle describing what wee are by nature, saith, Eph. 2, 12. Yee were at that time without Christ, aliants from the commonwealth of Israel, strangers from the couenants of promise, and had no hope, and were without GOD in the world. If then it beautifie other places and persons, it must needes be beautifull it selfe. If it giue grace and glory to others that ioyne themselues to it, it must needs be both gracious and glorious it selfe. For whatsoeuer causeth a thing to be so, must needes be so it selfe much more.
The vses of this doctrine are excellent, as Vse 1 the nature of the Church is. For first, we conclude, that they must needs be most happy & blessed of God that are members of ye Church. For howsoeuer the world account them miserable, grinning at them with their teeth, nodding at them them their heads, gaping at them with their mouthes, hissing at them with their tongues, and euery way contumeliously reproaching them with their words, yet they are deare and precious in the account of God, and in the reputation of Christ Iesus, who bought them at a great price, and redeemed them with the ransome of his owne blood. 1. Pet. 1, 18, 19. Behold, what loue the Father hath giuen to vs; that we should be called the sonnes of God: for this cause the world knoweth you not, because it knoweth not him. God is become our Father, the Sonne is our Redeemer, the Holy-ghost is become our sanctifier, the Angels are become our attendants, the Scriptures are become our euidences, the Sacraments are our seales, the creatures are become our seruants, our afflictions are our instructions. This the Apostle teacheth the Church, 1. Cor. 3, 21, 22, 23. They are blessed that haue their sinnes pardoned, and not imputed vnto them, as the Prophet teacheth; but God saith to euery beleeuer, Thy sinnes are forgiuen thee. They are blessed that heare his word and keepe it: but the sheepe of Christ heare his voyce, and follow him. They are blessed that delight in the Law of the Lord, and in his Law meditate day and might: but the godly make it their counsellour to be aduised by it. This vse that now we stand vpon, is directly vrged by the Prophet, Psal. 84. where hauing made his [Page 990] complaint, that hee could not haue accesse to the Church of God, to make profession of his faith, and to profite in Religion, hee breaketh out into this passionate exclamation, being touched with an inward feeling of the want of those holy assemblies, Psal. 84, 4, 5. O Lord of hoasts, how amiable are thy tabernacles! & thereupon concludeth the point which wee haue stood vpon, Blessed are they that dwell in thine house: they will euer praise thee; blessed is the man whose strength is in thee, and in whose heart are thy wayes. Howsoeuer the vngodly that sauour nothing but of the earth, want spirituall eyes to behold the beauty of the Church, and account it no part of their happinesse to liue within the compasse and bosome of it; yet the children of God haue taken nothing so neere to heart, as when they haue bene driuen from the place of his worship. The Prophet is grieued, that the sparrowes and swallowes had better accesse and freer recourse to the houses of men to build their nests, to lay their young, and to rest and repose themselues, then he had to the Lords Tabernacle, and therefore preferreth their condition before his owne. We see how the Iewes wept, and pittifully lamented by the riuers of Babylon, and hung vp their instruments on the willowes, saying, Psal. 137, 1, 2, 3, How shall we sing the song of the Lord in a strange land? If I forget thee, O Ierusalem, let my right hand forget to play. If I doe not remember thee, let my tongue cleaue to the roofe of my mouth; yea, if I preferre not Ierusalem to my chiefe ioy. No doubt they might haue prayed to the Lord in Babylon, and in banishment, as well as in Iudea and at Ierusalem, the Lord heareth in all places, and willeth that men pray euery where lifting vp pure hands without wrath or doubting, 1. Tim. 2.8. but they mourned because they could not visit the Temple of God in Ierusalem, there to make publicke confession of their sinnes, and of their faith toward God. They therefore plainely testify that they haue no feeling either of the weakenesse of their faith, or of the greatnesse of their offences, that glory in their owne shame, and say they beare as good a soule to God, as they which resort so often to the Church, and delight to heare the preaching of the word, and that they can serue God as well at home as in the Church. These are led by another spirit then Dauid was, who if he were a man after Gods owne heart: Psal. 42, 1, 2, 3. hauing such an earnest desire after the seruice and worship of God, and saying, As the Hart brayeth for the riuers of water, so panteth my soule after thee, O God: my soule thirsteth for God, euen for the liuing God: when shall I come and appeare before the presence of God? surely these must needs be guided by the spirit of the diuell, who so openly scorne all Religion, and are at defiance with God, robbing God of his honour, committing sacriledge in keeping their tongues from the publick praises of God, entring themselues off from the mysticall body of Christ, condemning and contemning the congregation of the faithfull, giuing offence to others by euill example, and despi [...]ng the ordinance of God, who hath appointed & commanded the assembly of his people to meet together to acknowledge their sinnes, to confesse their faith, to pray for things necessary, to praise him for his blessings receiued, to heare the word expounded, and to receiue the Sacraments deliuered; so that such as flye from these, doe fly from God himselfe, they fly from their owne saluation, they seeke a worship by themselues, and they imagine an heauen by themselues. But let them take heed their worship proue not a false worship, and their heauen a false heauen, and a true hell.
Secondly, we must all labour to bee members Vse 2 of the Church, rather then of any other place in the world. We see how carefull men are, not onely to be in great societies & towns, but to be of them, to haue the freedome of priuiledged places and incorporations, Act. 22, 28. Yea, to obtaine it & purchase it with a great summe of money, because it hringeth worldly commodity. How much more should wee endeauour to be members of the Church, whereby we are made free men, and haue interest in the blessings of God; yea, wee become free denizens of the Kingdome of heauen. How doe men esteeme their freedome, to be of earthly cities? If wee be part of the Church, wee haue accesse to the truth: Now, if wee shall know the truth, the truth shall make vs free, Iohn 8, 32, 36. If we be belonging to the Church, we haue our interest in Christ: now, if that Sonne shall make vs free, then we shall be free indeed. This made the Apostle say, Phil. 3, 20. Our conuersation is in heauen, from whence we looke for a Sauiour. If we become limbes of the Church of God, wee haue the spirit that beares witnesse to our spirit, that we are the sonnes of God: now, the Lord giueth his Spirit: 2. Cor. 3, 17, and where the Spirit of the Lord is, there is liberty. Such as are free of cities and incorporations, haue diuerse priuiledges that others want, obtaine many benefites that others want, obtaine many dignities that others desire, and haue their names enrolled among the free-men: but how much greater is the preheminence of all those that are brought into the glorious liberty of the sonnes of God, being made parts of the Church, which is the freest citty vnder the heauens? This city of our God hath the priuiledges of the communion of Saints, of the forgiuenesse of sinnes, of the resurrection of the body to eternall life, and all such as belong vnto it, haue their names registred and enrolled in the booke of life. What shall it profite thee to obtaine an earthly freedome in earthly cities, and to be the seruant of sinne, the bondslaue of the diuel, and to want the freedome of the sonnes and daughters of almighty GOD. The greatest freedome of the chiefest cities, is but slauery & bondage in comparison of the heauenly prerogatiues that properly belong vnto the Church of God
The consideration hereof hath bene strong and powerfull in all those that are seruants in this house, which are the Lords freemen. This made the Prophet Dauid to testifie his holy affections in sundry Psalmes, Psal. 26, 8, and 17, 4, and 36, 8, 9. and 84, 2, 10. Where he sheweth that the spending of one onely day in the place of the publicke meetings and assemblies of the godly, was more sweet, comfortable, and profitable to him, then a thousand dayes otherwhere; yea, though the place in it selfe were neuer so pleasant and delightfull: so that hee preferreth the basest office and meanest calling in the Church, to keepe the doore, to sweep the house, to cut wood, or draw water for the seruice and sacrifice of God, then to dwell in the Vse 3 most gorgeous and glorious palaces, wherein the workes of wickednesse are practised & professed. If the same mind be in vs that was in this Prophet, let it be our desire, rather to be of the meanest account and lowest reckoning in the Church, and among the lowest Saints of God, then to be in the chiefest roome, & in the highest place of honour out of the Church, where nothing raigneth but prophanenesse, and nothing is of price or regarded, but wickednesse. This will be a witnesse to our owne hearts, that we are truely religious, and are possessed with a loue of godlinesse, when we preferre the loue of Gods house before all earthly things, and are carefull to come to the exercises therein.
Lastly, it belongeth to euery one to promote and procure the good thereof. If it be the principall society, it must be principally cared for. It standeth al persons vpon, Princes, Pastors, Parents, Magistrates, whatsoeuer in their seuerall places, to seeke the peace and preseruation of this society, and to further the good of Gods Church. We see this in the Prophet, Psal. 122, 6, after he had commended the comely order & spirituall beauty of Ierusalem the true Church, he saith, Pray for the peace of Ierusalem, let them prosper that loue thee: peace be within thy wals, & prosperity within thy palaces: for my brethren and neighbours sake, I will wish thee now prosperity, because of the house of the Lord our God, I will procure thy wealth. No estate of man so high to exempt himselfe, no calling so low, to disable himselfe from seeking the good of his Church. The greater our place is, the more doth God require at our hands, he hath committed the more to our trust, and therefore will take the straighter account of vs. It is the end of their honour and aduancement, not to lift vp their hearts aboue their brethren, because God hath lifted vp their heads, not to seeke their own profites and commodities onely, but to aduance the honour of that God that hath aduanced them, remembring that they are the ministers of God for the wealth and welfare of their people, and assuring themselues that God wil honour them that honour him, but such as despise him, shal be despised, 1. Sam. 2.36. Moreouer, it is our dutie to labour within the compasse of our calling, to bring other societies to this; the Prince his common-wealth: the Magistrate his incorporation; the Minister his people; the Captaine his army; ye housholder his family; by striuing to make them Christian commonwealthes, Christian incorporations, Christian parishes, Christian armies, Christian families. This was the care of all good and godly Princes, Dauid, Hezekiah, Iehoshaphat, Iosiah, 2 Chro. 15.12 who made a couenant to seeke the Lord GOD of their fathers with all their heart, and with all their soule. This was the care of deuout captaines that feared God, as appeareth by the Centurion and Cornelius. Math 8, 10. Acts 10, 2. Gen 18, 19. Iob 1.5. This was the care of all religious fathers and masters, as we see in Abraham, Iob, Iacob, and sundry others, whose praise is in the booke of God. And vnlesse this diligence be vsed, and duty performed to those that are set vnder vs by the ordinance of God, what comfort can wee finde in them, nay, what good can we looke for at their hands? It is the knowledge of God, and the power of godlinesse planted in the heart, that maketh the subiect obedient, the seruant trusty, the childe dutifull, and euery degree faithfull in his place and calling. But where the feare of God doth not rule, there subiects obey not for conscience sake; there seruants are deceitfull, & serue with eyeseruice as men pleasers; there children are vngracious and vnruly, not obeying their parents in the Lord. So then, it standeth vs vpon to set forward the good of the Church with all our power, and then to bring such as belong vnto vs into the bosome of the Church, that there they may haue fellowship with God, and one with another.
Verse 8. [God brought them out of Egypt, their strength is as an Vnicorne, hee shall eate the nations his enemies, &c.] In the words before, Balaam enlarged by sundry sweete similitudes, the excellent condition of the Church, shewing, that the place of it was to be chosen aboue all other places, and the people belonging vnto it to be ioyned withall aboue other people of the world: Now, in these words he expressed their happines and blessednesse in plaine tearmes and direct words, declaring, that albeit they were a weake people in the land of Egypt, oppressed with burdens, hurried with labours, ouermastred with taskemasters, vnexercised in fears of warre, [...]andering vp and downe in the wildernesse, separated from other nations; on the other side their enemies wer many in number, mighty in strength, rich in furniture, yet GOD brought his people with a strong hand out of Egypt from all their enemies, and sent his Angel before them to leade them in the wildernesse, so that no city or nation could preuaile against them. Hereby we learne that the enemies of the Church, albeit great,Doctrine. The Church [...]ath the vpper hand of enemies stronger then [...]hey. mighty, and high minded, yet are oftentimes brought vnder, and troden on by the Church, weaker then they. Howsoeuer the Church be weake, and want outward power, yet it hath victory ouer the oppressors of it. This we see plainly strengthened vnto vs in the booke of Iudges, where we see that the Midianites, and the rest of [Page 992] the league with them lay in the valley like grashoppers in multitude,Iudg. 7, 12, 20- and their camels as the sand which is by the seashore, yet Gideon and his hoast being as it were an handfull, ouerthrew them by blowing their trumpets, by breaking their pitchers, and by holding their lampes in their hands. This appeareth in the history of Shamgar, Iudg. 3.31. who slew 600. men of the Philistims with an Oxe goad: and in the history of Sampson, being enclosed by his enemies, who caught vp a Iawbone, and said, With the Iaw of an asse are heapes vpon heapes, with the Iaw of an asse haue I slaine a thousand men, Iudg. 15, 15, 16. Thus the weake are made strong, and the strong weake. Likewise, in the dayes of Saul, the Israelites were all naked and vnarmed men,1 Sam. 13.19. and were not suffered to haue either swords or speares, (except Saul and Ionathan) yet their enemies were discomfited and smitten downe before them.
Reason 1 The reasons are many that may be alledged. First, God is with his people, and if hee be with them, strength, power, courage, and victory must be with them also, so that they cannot fall, vnlesse God fall with them, which is vnpossible. As then the cause is the Lords, and the people the Lords, and the battell the Lords, so he can arme creatures of no account euen contemptible people to scourge great & mighty nations, Exod. 8, 6, 16. His souldiers in Egypt were caterpillers and flies: his armies against the Philistims were mice. God is infinite in power to doe as he will, and what hee will, and when he will, and against whom he will, in comparison of whom all flesh is fraile and feeble. And as he is great in might, so he is present in helpe, and gaineth honour, not by the bow, nor speare, nor legges of man, but he fighteth for those that be his. Thus doth Moses encourage the Israelites, being pursued by the Egyptians, Exod. 14, 14. The Lord shall fight for you, therefore hold you your peace.
Reason 2 Secondly, to gain glory to his great Name, seeing his power is seene in our weakenesse. When our strength is smallest, then is the glory of God greatest. This made the Lord say vnto Gideon, Iudg. 7, 2. The people that are with thee are too many for me to giue the Midianites into their hands, least Israel make their vaunt against me, and say, Mine hand hath saued me. Thus Dauid assured both of the truth of his calling, and the goodnesse of his cause, encountereth with Goliah, and sheweth that all the people should know, that the Lord saueth not with sword, nor with speare: for the battell is the Lords, 1. Sam. 17, 47. So the Apostle teacheth that God vseth few, weake, and simple instruments, to confound such as are greater in strength, moe in number, wiser in knowledge, higher in estimation, mightier in power, stouter in courage, That no flesh shall reioyce in his presence, but he that reioyceth, should reioyce in the Lord, 1. Cor. 1, 19, 31,
Vse 1 Now, let vs handle the vses of this doctrin. First, we conclude, yt the safty of the Church is onely of God, and not of themselues: so that flesh and blood is not to be rested and relyed vpon, how great soeuer the meanes be: and therefore the Prophet teacheth, that the hilles of the robbers cannot helpe, so that wee must relye on Gods helpe, and cease from the man whose breath is in his Nostrils, Esay 2, 22. He that lifteth vp himselfe, his minde is not vpright, but the iust shall liue by his faith. So than let vs cast away our vaine confidence in man, whose life is so fraile, that if his breath be stopped but a litle, he is dead, and cannot helpe himselfe or others. God therefore must haue the praise and preferment aboue all creatures, and be magnified aboue all the works of his hands.
Secondly, this is a notable comfort and encouragement, Vse 2 to doe constantly and cheerefully the duties of our calling, notwithstanding the crosses and hinderances to the contrary. For seeing it pleaseth GOD to put strength many times into those that are his, & to deliuer his Church by weak meanes, against strong men, let vs proceede with boldnesse in the workes of our profession, and deale with a good conscience, assuring our selues that God is not farre from vs. Whensoeuer wee heare of the wicked combining themselues, & conspiring together against the Church, taking crafty counsell among themselues, our hearts quake and tremble, and we are brought oftentimes to our wits end, wee are greatly perplexed and disquieted, as the trees of the forrest are moued by the winde, Esai 7, 2: but we must consider, that the victory is of GOD, which casteth downe the mighty from their seat, and exalteth them of low degree. Thus doth Moses comfort Israel terrified and dismayed by the euil report the spyes had broght vp vpon the land, Numb. 14, 8, 9. If the Lord loue vs, be will bring vs into this land, and giue it vs, which is a land flowing with milke and hony; but rebell not ye against the Lord, neither feare yee the people of the land, f [...]r they are but bread for vs: their shield is departed from them, but the Lord is with vs: feare them not. A notable staffe to stay them vp, both in respect of the presence of God with them, and of his departure from their enemies. And that which was a stay to them, must serue also to comfort and refresh vs in all discouragements, to consider that we haue a sure buckler with vs, but the shield is departed from our enemies. They lye open to the stroke of Gods hand, he wil draw out his glittering sword against them, & they shall finde no shield to award the blow. They are in a wofull case, that hauing the Lord to be their enemy, and no armour of defence vppon them to helpe themselues. Wherefore, whensoeuer we see these enemies of God and his people multiply and increase, so that they seeme as a violent streame ready to beat down all things before them, let not this disturbe or disquiet vs, but learne to waite vpon God, who will shew himselfe a present helpe, and [Page 993] our GOD in the time of neede.
This tentation, that the enemies are many, and that few stand for vs, few haue courage for Gods truth, few shew themselues in good causes, doeth greatly weaken our hearts, and maketh them melt away as water; we straight way conclude, that the enemies must needes preuaile, for we are weake and few. But know this, O ye of little faith, and of so great feare, that a good cause shall neuer faile, albeit there be but few, and those feeble to maintaine it. Ionathan relying on God,1. Sam. 1 [...], 6. after his calling, and a manifest signe to confirme him, goeth on with a noble courage and resolution, saying; It is not hard to the Lord, to saue with many or with few. The worke of God was neuer set forward by the greatest number; nay, the profession of God alwayes had the fewest in number, yet no enemy was able to stand against them. The Apostles of Christ were few in number, [...] Cor. 10.4, 5. and the weapons of their warfare were not carnall: yet were they mighty, casting downe the imaginations, and euery high thing that is exalted against the knowledge of GOD, and bringing into captiuity euery thought to the obedience of Christ. Paul hauing appealed vnto Cesar, and being brought to the defence of his cause, saith; At my first answering no man assisted me, but all forsooke me: I pray God that it may not be laide to their charge: Notwithstanding the Lord assisted me, & strengthened me, that by me the preaching might be fully beleeued, 2 Tim. 4, 16, 17.
This appeareth in that worthy prayes of Asa, which he made going to battaile against his enemies, 2. Chron, 14, 11. Lord it is nothing with thee to helpe with many, or with no power: helpe vs O Lord our God, for wee rest on thee, and in thy name are wee come against this multitude: O Lord, thou art our God, let not man preuaile against thee. Let vs not therefore be discouraged and discomfited, when we see many against vs, and few to stand for the cause of God; but consider, that he whose cause it is, is able to defend it, whose power and glory is most of all seene in the weakenesse of those that are stirred vp to maintaine it.
Vse 3 Lastly, it is our duty not to fret at euill men, when they are exalted and lifted vp on high, but consider the end that the Lord will make, Nah, 1, 2. Who will take vengeance on his aduersaries, and reserueth wrath for his enemies. Though they practise against the iust, and gnash their teeth against him, though they watch the righteous, and seeke to slay him, though they abound and prosper, and set their mouth against heauen, yet this is a comfort to the godly, Psal. 37, 7, 8, 9, 10. That yet a litle while, and the wicked shall not appeare, thou shalt looke after his place, & hee shall not be found. Waite patiently vpon the Lord, and hope in him, fret not thy selfe for him which prospereth in his way, nor for the man that bringeth his enterprises to passe; for euill doers shalbe cut off, & they that waite vpon the Lord, shall inherite the land. The destruction which God hath con [...]luded against them is sure, he wants no meanes to ouerturne them, he can make things that are not, of greater power then they that are. There is no safety to the enemies of God and his truth, there is no way for them to escape, for the Lord is the God of vengeance. This the Prophet Esay declareth at large, chap. 30. 14.10, shewing that their destruction should be both certaine and suddaine. This is that which the Prophet assureth Hezekiah of, that God would put his hooke in his nostrils, and his bridle in the lippes of Rabshekah, that rayled vpon the holy one of Israel, 2 King. 16, 6, 7. Be not afraid of the words which thou hast heard; I will send a blast vpon him he shall heare a noise, and returne to his owne hand, and I will cause him to fall by the sword in his owne land. Let vs therefore remember alwayes the exhortation of the Prophet, Psal. 37, 1, 2. Fret not thy selfe because of the wicked men, neither be enuious for the euill doer; for they shall soone be cut downe like grasse, and shall wither as the greene herbes: trust thou in the Lord and doe good, dwell in the Lord, and thou shalt be fed assuredly.
Verse 9. [Blessed is he that blesseth thee, & cursed is he that curseth thee. This is the conclusion of this prophecy, wherein is shewed that God will powre out his blessings vpon his people in such a gracious manner and measure, that it shall runne ouer, and fall vpon those that are the friends and fauourers of the Church; on the contrary side, such as hurt or persecute them, shall vndergoe the heauy curse of God, as God long before shewed vnto Abraham. Doctrine. God will be mercifull to such as be mercifull to the Church. From hence ariseth this doctrine, that God will be mercifull to all those that shew mercy to his Church: and such as are without pitty and compassion, shall finde iudgement without mercy at the hands of God. God will blesse those that doe good to his people, they shal not lose their labour that fauour the Church; but such as are enemies vnto them, shall finde God an enemy vnto them. We see how God blessed the house of Laban for Iacobs sake: so doth Laban confesse, Gen. 30.27. I haue perceiued that the Lord hath blessed me for thy sake. Thus God blessed the house of Potiphar for Iosephs sake that was sold vnto him: for God was with him, and his master saw that the Lord made all that he had to prosper in his hand. Gen. 39, 3, Thus haue worldly men beene blessed for the godlies sake. This is it which Isaac vttered in blessing his sonne, Gen. 27.29. Cursed be he that curseth thee, and blessed be he that blesseth thee, Hereunto commeth a worthy example recorded by the Prophet Ieremy, chap. 38, 9. & chap. 39.16, 17. when Ieremy was cast into the dungeon, where he stacke fast in the myre, through the false suggestion of his enemies, Ebed-Melech the blacke Moore spake to the King for him, drew him out with cords, and tooke him out of the dungeon: and therefore the Prophet [Page 994] is sent vnto him with message, Thus saith the Lord of hoasts, the God of Israel, Behold, I will bring my words vpon this city for euill, and not for good, & they shalbe accōplished in that day before thee: but I will deliuer thee in that day, sayth the Lord, and thou shalt not be giuen into the hand of the men whom thou fearest: for I will surely deliuer thee, & thou shalt not fall by the sword, but thy life shall be for a prey vnto thee, because thou hast put thy trust in me, saith the Lord. Thus did God recompence his zeale, and reward his fauour which he shewed to the Prophet in the miseries and troubles which hee sustayned. Rahab the harlot receiuing the spyes, sending them out another way, and preferring their life before her owne life, was her selfe saued from the common destruction, and had her fathers houshold, and all that she had giuen her as a prey, because shee had hid the messengers which Ioshua sent to spy out Iericho, Iosh. 6, 25. Iam. 2, 25. Heb. 11, 31. The widow of Sarepta giuing hospitality to Eliah, and offering him part of that poore pittance which was left her and her sonne in those dayes of dearth and drought, was with all her family miraculously sustained in the famine, continuing three yeeres and sixe monthes, 1. King. 17, 10. The Shunamite receiuing the Prophet Elisha, making him a chamber, prouiding al necessaries for him, setting him there a table, a stoole, and a candle-sticke, that he might turne in thither to lodge, when he trauailed that way, and eate bread at her house, receiued both the blessing of a sonne (her husband being old,2 Kings 4, 8.) and the raising of him from death to life, to her great comfort. She shewed some mercy, but receiued more mercy; she ministred comfort to the Prophet, but her self receiued more comfort. This also our Sauiour testifieth, shewing that wee shall lose nothing that we bestow on any of the faithful, we serue a bountifull Lord, and a liberall pay-master, Math. 10, 41, 42. He that receiueth a Prophet in the name of a Prophet, shall receiue a Prophets reward, Reason 1 &c.
The reasons heereof follow to be considered. First, God will honour all those that honour him, he will despise all those that despise him. This is the gracious promise that is gone out of his owne mouth, which hee cannot but verifie and performe: for he is not as man that he should lye, hee is not as the sonne of man that he should deceiue. This is it which the Lord spake by the mouth and ministry of Samuel, concerning Eli and his house, Them that honour me, I will honour: and them that despise me, shall be despised, 1. Sam. 2.30. And therefore Reason 2 they shall prosper that loue the Church, Psal. 122.
Secondly, God hath appointed it to be the end of our obedience; our mercy to others, shall procure mercy vpon our selues. This the Apostle setteth downe,Math. 5, 7. Rom. 2, 10. To euery one that doth good, shall be honour, and glory, and peace, Rom. 2, 10. We saw this before in the history of Rahab, who through faith receiued the spyes: shee, her family and kinred were were preserued & maried into the family of Iudah, of whom Christ came according to ye flesh. Reason 3
Thirdly, mercy, a notable fruite of loue receiued, kindleth the hearts, and enflameth the affections of Gods people, both to praise God for them, & to pray vnto God for them that haue bene helpeful and seruiceable to the Church. It is recorded to perpetuall remembrance touching Iehoiada, that hee was buried among the Kings, and greatly honoured both aliue and dead, because hee had done good in Israel toward God and his house, 2. Chron. 24, 15, 16. So when Paul remembreth the kindnesse of Onesiphorus, who sought him out, refreshed him, & was not ashamed of his chain, he desireth the Lord to grant vnto him, that he may finde mercy with the Lord at that day, 2. Tim. 1, 16, 18. Nay, he prayeth not onely for Onesiphorus selfe (although he onely had helped him) but for his whole house & family: whereby is set downe a most notable meanes and motiue to stirre vs vp to doe good, and to distribute to all the members of Iesus Christ, inasmuch as God sheweth that hee will haue mercy, and take pitty, not onely of vs, but vppon our housholds, and all those that are neere about vs. Vse 1
The vses follow. First, from hence wee haue the strengthening and confirmation of another holy truth in our Christian Religion, (to wit;) that mercifull, liberall, and kinde men, shall be surely blessed. No mercifull man shall lose his labour, but in the end he shal haue his recompence and reward. Our Sauior Christ saith, Blessed are the mercifull, for they shall obtaine mercy. The Prophet teacheth,Psal. 112. that a good man is mercifull and lendeth, and will measure his affaires by iudgment: he hath distributed and giuen to the poore, his righteousnesse remaineth for euer, his horne shall be exalted with glory. So the Wise man speaketh in many Parables, Prou. 11, 25. and 28.27, and 19.17. The liberall man shall haue plenty, and he that watereth shall also haue raine; he that giueth vnto the poore shall not lacke, but be that hideth his eyes shall haue many curses: hee that hath mercy on the poore, lendeth vnto the Lord, and the Lord will recompence him that which he hath giuen. Cast thy bread vpon the waters, for after many dayes thou shalt finde it; giue a portion to seuen, and also to eight, for thou knowest not what euill shall be vpon the earth, Eccl. 11, 1, 2. On the other side, miserablenesse and vnreasonable handfastnesse are the causes of the ruine of many men, and their houses, and bring curses vpon body, goods, soule, children, family, and all things that belong vnto them. So it was in churlish and cruell Nabal. So shall there be iudgment mercilesse, to him that sheweth no mercy. And he that gathereth goods by vnlawfull meanes, shal leaue them to such as will pitty the poore. Thus we see, God requireth mercy of vs, to be like him.
Vse 2 Secondly, it is our duty to loue Gods people, seeing such as fauour them, doe fare the better for them. Such as are friends to them, shall haue God to be their friend, who promiseth to blesse such as blesse them. What greater blessing can there be, then to haue God to be our friend? What greater curse and miserie, then to haue him our enemy? The vngodly haue receiued temporall blessings, for shewing kindnesse to the faithfull: the Lord hath sent none of them empty away, that euer did good to his people, as wee heard in Laban, Potiphar, and others. This serueth to reproue all such as hate and reuile them, that curse and detest them, that reproach them, and speake all manner of euill against them. And here let vs weigh and consider into what euill times we are fallen, times filled and defiled with all iniquitie, 2, Tim. 3, 1. 2. Pet. 3, 3. In former ages the very infidels and vnbeleeuers, confessed that they were blessed for the godlies sake: they were so farre from branding and vpbraiding them with odious taunts forged in hell, & hammered with the tongues of euil men, that their mouthes haue acknowledged how GOD hath prospered them for their sakes. This last age is as a common sink, wherein all the wicked inuentions and diuellish practices doe meet, and are gathered together: and therefore, it bringeth forth masters of mischiefe, and expert practitioners in sinne, who are furnished with their owne inuentions, former examples, and tryed experiments of all times, places, and persons. Maruaile not therefore, if the children of God be now scorned, when godlinesse it selfe is made a common by-word? In former ages, when as the Prophets and righteous men were persecuted, and their liues sought after, euery one was ready to helpe and to hide them. So did Ionathan detect the hatred, and reueale the fury of his father against Dauid, with the hazard of his owne life, 1. Sam. 20, 42. So did Obadiah in the court of Ahab hide an hundred Prophets in caues from the cruelty of Iezabel, [...]. 18, 13. & sustained them in the time of the famine, of the which wee shall speake more afterward. Thus did the disciples let downe Paul in a basket, when his life was sought for by the bloody Inquisition, Acts 9, 21. Woe vnto them therefore, rhat betray them into the hands of their enemies, as the Ziphims did Dauid, 1, Sam. 23.20. as Iruah did Ieremy, Ier. 39.13. as Iudas did Christ, Math. 26, 48. Woe be vnto them that falsely accuse them, and any way adde affliction to their affliction, whereas they should countenance and defend them to their power, as Ionathan did Dauid, as Ebed-melech did Ieremy: and woe vnto them that hurt the godly, for GOD threatneth to curse such as curse them, so that we should feare any way to doe them wrong.
Vse 3 Thirdly, hereby wee are warned to exhort one another to this duty, and by all meanes to prouoke one another to mercy, in regard of of the great recompence of reward that is laid vp for mercifull men. The example of the Sunnamite before remembred, is a notable & worthy example to teach vs this vse, and to enforce this duty vpon vs. She stirred vp her husband to good things, and made him that was willing, more willing; him that was forward, more forward; shewing her selfe mindful of the end of her creation, which was to be an helper vnto him, especially, in the best things, Gen. 2, 18. She said, Behold, I know that this is an holy man of God, that passeth by vs continually, let vs make him a chamber that hee may turne in thither when he commeth to vs. 2. Kings 4, 9. It is not enough for vs to be ready and resolute to doe good to those that are of the houshold of faith, and thereby to testifie our faith in Christ, but God requireth of vs to consider one another, to prouoke vnto loue and to good workes, not forsaking the fellowship that we haue among our selues, as the manner of some is, but let vs exhort one another; and that so much the more, because yee see that the day draweth neere, Heb. 10, 24, 25 This serueth to reproue such as are backward in doing good, and cause others to be backward: such as are not content themselues to doe nothing, but are ready to disswade and discourage others from workes of mercy: as we see the Apostle Iohn reproueth Diotrephes, who was so farre from receiuing the brethren, that he forbad them that would, and thrust them out of the Church, Iohn 3.9, 10. He was backward himselfe, and made others backward, his malice did not onely keepe him from doing good to the Saints, but prouoked him to hinder and restraine others. These are like the Scribes and Pharisies, which did shut vp the kingdome of heauen against men, neither entring themselues into it, nor suffering those that would enter, Math. 23.13. These are like vnto the enuious Iewes, who grew to that desperate madnes against the Lord Iesus, that they would neither receiue the Gospel themselues, nor suffer it to be preached to others, but forbad the Apostles to preach vnto the Gentiles, that they might be saued, to fulfill their sinnes alwayes, 1. Thes. 2.16. They are like to Elimas the sorcerer, who was so farre from beleuing the doctrine of ye Apostles, Act. 13, 8 that he openly withstood them, and maliciously sought to turne away the Deputy from the faith. And all these may fitly be compared to the dog lying in the manger, which will neyther eate the hay himselfe, nor suffer the Oxe or Cattel that would, to eate of it. These shall haue the more fearefull condemnation, answering to God both for not doing good, and for hindering such as would doe good. These both shut vp their hands and hearts frō all duties of loue, and tye vp the hands of others, so that a double woe hangeth ouer their heads, which without repentance will fall vppon them.
Lastly, this Doctrine is both an encouragement Vse 4 [Page 996] vnto vs in well doing, and a great comfort in all aduersities. It is an incouragement, to consider, that what loue and seruice soeuer we doe shew to the Saints, it is put vppon the Lords accounts, and is kept in his remembrance, and shal not be blotted out for euer. This is the tenour of the couenant which he hath made with vs, to haue the same friends and enemies with vs. Such as are our friends to doe vs good, he will account as his friends to doe them good; such as are his enemies to hurt vs, he will proceede against them, as with his vtter enemies to root them out, and to destroy them. This is a great honour and dignity of the faithfull. It argued a very neere league of amity that Iehoshaphat made with the King of Israel, when he ioyned with him, saying, I am as thou art, my people as thy people, & my horses as thy horses, wee will ioyne with thee in the war, al mine is at thy commandement, 1. King. 22.4. 2 Chron. 18.3. This is the society and fellowship that God hath with his people; our friends, shall be his friends; our enemies, shall be his enemies; our troubles, shal be his troubles; our wrongs, shall be his wrongs; our persecutions, shall be his pe [...]secutions. This is it which the Prophet declareth touching the Lord: He that toucheth you, toucheth the apple of his eye, Zach. 2, 8. So precious and deare are they to him, and so tender is his loue toward them, that when the enemies rise vp against them to hurt them, it goeth as neere to the Lord, as any thing can do. We know how tender the eye of a man is, it worketh more griefe, then to receiue a wound in any other part, to haue the apple of the eye striken: but the Church is so deare to God, that he can no more suffer the enemies to hurt it, then a man can abide to be thrust or pierced in the eye. How could the Lord expresse how earnestly and ardently he loueth vs, and how carefull he is for our safety, better then vnder this comparison? and therefore the Prophet entreateth the Lord to keepe him as the apple of his eye.Psal. 17, 8. & to hide him vnder the shadow of his wings, This is it which our Sauiour signifieth in the description of the last iudgement; that when one of the least of Christs brethren haue bene hungred, and we haue fed them; haue beene thirsty, and wee haue refreshed them; haue bene strangers, and wee haue lodged them; haue beene naked, and we haue clothed them; haue beene prisoners, and we relieued them: Christ Iesus himselfe is refreshed, and relieued, visited, and harboured in his members, Math. 25, 40 If the Lord Iesus liued now vpon the face of the earth, in pouerty & great want, if he wanted meate to eate, or clothes to put on, ought wee not to relieue him? nay, who is it but would say hee is ready to doe it? But euery faithfull man is vnto vs as Christ himselfe: whatsoeuer is done to him, is done to Christ himselfe, and Christ Iesus, though heire of all, & Lord of the world, doth esteeme & account it as done vnto himselfe. On the other side, when the poore members of Christ are in want, & not releeued, are sick and not visited, are hungry, and yet not sustained; Christ himselfe is vnuisited, & vnregarded. A man would be ashamed to doe thus to Christ in person, but inasmuch as we do it to the persons of our brethren and his members, hee counteth it as done to himselfe, as he speaketh in the Gospel, Verily, I say vnto you, Math. 25, [...] inasmuch as yee did it not to one of the least of these, ye did it not to mee. This likewise is that which Christ spake to Paul from heauen at his conuersion. When he breathed out threatnings and slaughter against the disciples of the Lord, and had obtained letters to bring them bound to Ierusalem that professed Christ; he heard his voyce,Acts 9, 4. saying to him, Saul, Saul, why persecutest thou me? His persecution was directly against the Saints, but wee heare how the Lord acounteth that persecution to be against himselfe. This is a singular encouragement to euery one of vs, to loue the seruants of God from our hearts, and to serue their necessities, considering that it is as it were put vpon the Lords accounts, and he will recompence it vnto our bosomes. It is a great terror to al mercilesse & malicious men, for whatsoeuer mischiefe they worke against the godly, it is done against Christ, and they shall be arraigned as guilty of oppression and persecution against Christ.
Againe, as this is an incouragement in well doing, so it is a great comfort vnto vs in these fruites and works of mercy, that God will remember them, & be mindfull of them, and for them will assuredly helpe vs when wee are in distresse. This the Prophet saith, Blessed is hee that iudgeth wisely of the poore, the Lord will deliuer him in the time of trouble, Psal. 41, 1, 2. So then, when we haue bene seruiceable & comfortable vnto others, especially to the seruants of God, there ariseth from hence a great comfort to our consciences, & an assurance of our eternall peace & acception with God, so that we may with boldnesse come to the throne of his grace, & pray vnto him for ye graces of his Spirit. Obadiah proueth yt he seared the Lord in ye truth of his spirit, & assureth his conscience thereof, because hee had hid the Prophets of God in the persecution raised against them by Iezabel, 1. King. 18, 12, 13. Therefore, when he feared that Eliah would procure vnto him the displeasure of Ahab, and so bring vpon him a cruell death, hee found comfort in the former fruites of mercy, and said to the Prophet Was it not told my Lord what I did when Iezabel slew the Prophets of the Lord, how I hid an hundred men of the Lords Prophets by fifties in a caue, and fed them with bread and water? And now thou sayest, goe tell thy Lord, Behold, Eliah is heere, that hee may slay mee. The like wee see in Nehemiah, when hee had relieued the oppressed people, and euery way sought rather the welfare of the Church, then his owne commodity, hee turneth himselfe to God, and saith, Neh. 5, 19, & 13, 14, 22, 31. [Page] Remember me, O my God, in goodnesse, according to all that I haue done for this people. Neh. 5, 19. And chap. 13, 14, 22, 31. Remember me, (O my God) heerein, and wipe not out my kindnesse that I haue shewed on the house of my God, and the offices thereof. He doth not heere glory in his owne merits, nor putteth his trust in his good works (for before he pleadeth mercy, & craueth pardon) but desireth that God in goodnes would graciously reward the works which hee had done with a good conscience, and is bolde to put him in minde of his promise, who hath promised to repay whatsoeuer is done for the benefit and behoofe of his Saints. A great comfort it is to be able in the simplicity of our hearts, to speake thus. How many are able in our dayes to say with Nehemiah, Lord, remember me according to all that I haue done for thy people? For their owne conscience would by and by accuse them, and cry out of the wrongs and iniuries they haue done vnto them, how they haue hated them in their hearts, smitten them with their hands, wounded them with their tongues, trampled vpon them with their feet, and sold themselues to work mischiefe against them. If they will not remember the seruants of God in kindnesse, let them know God will remember their vnkindnesse; and the children of God may pray vnto him, not for desire of reuenge, but for the aduancement of his glory, to reward them according to their desarts, as we see in Nehemiah, Remember them (O my God) that defile the Priesthood, Neh. 13, 29. This must of necessity galle a mans conscience, whē the terrors thereof shall accuse him for want of doing good seruice to the Church of God;Iob 27.23. Iam. 2, 15. yea, for doing great wrongs, and offering many indignities against the Church.
10 Then Balak was very angry with Balaam, and smote his hands together: so Balak said vnto Balaam, I sent for thee to curse mine enemies, and behold thou hast blessed them vncessantly, now three times.
11 Therfore, now flee vnto thy place: I thoght surely, I will promote thee vnto honour, but loe, the Lord hath kept thee backe from honour.
12 Then Balaam answered Balak. Told I not also thy Messengers which thou sentest vnto me, saying;
13 If Balak would giue mee his house full of siluer and gold I cannot passe the commandement of the Lord, to do either good or bad of mine owne minde? What the Lord shall command, the same I shall speake.
14 And now behold, I goe vnto my people: Come I will counsell thee such things as this people shall do to thy people in the latter dayes.
Hitherto we haue spoken of the preparation into the Prophesie, and likewise of the Prophesie it selfe: Now followeth the effect and euent thereof, expressed partly in Balak the King, and partly in Balaam the false Prophet.
Touching Balak, Moses declareth, that when he saw himselfe againe disappointed of his hope and expectation, hee bursteth for anger, and smiteth his hands together, in token of the inward indignation of his heart. For as the patient abiding of the righteous shall be gladnesse, Prou. 10, 28, so the hope of the wicked shall perish. He is content to hearken vnto the Sorcerer, so long as hee hopeth to heare pleasant and pleasing things of him, but when he is deceiued, he rayleth and rageth without measure.Balaks anger against Balaam. His indignation conceiued against him appeareth; first, by comparing his owne purpose with Balaams practise, when he saith; I sent for thee to curse mine enemies, and behold, thou hast not ceased to blesse them now three times. It is no lesse absurd and iniurious in thee to blesse mine enemies, thē if thou shouldest curse my friends: for in that thou blesses: them, it is all one, as if thou cursedst me. If thou standest with them, thou standest against me, both of vs cannot stand together; If they continue, I fall.
Secondly, he doth cashire him and cast him out of his fauour, he withdraweth the present prepared for him, and denyeth him the wages and stipend promised vnto him: I saide, Surely I will aduance thee to honour, but the Lord hath kept thee backe from honour: as if he should say, Depart from me, thou vnhappy Prophet, vnhappy in thy Prophesie, vnhappy in thy preferment, vnhappy to me, vnhappy to thy selfe: I called thee not to blesse this people, but to curse them. I haue honoured thee among my Princes, and would moreouer (if that had bin too little) haue done vnto thee and for thee greater things then these. But seeing thou settest so light by my gifts, goe thy wayes, thy presence is a burden vnto me; aske thy reward and wages of thy worke, of that God whom thou hast obeyed, or of that people whom thou hast blessed, to whom thou seemest rather beholden, then vnto mee, and who I am sure are more indebted to thee for thy paines, then I am. This is a most shamefull blasphemy of a wretched man whose breath is in his nostrils, against the eternall God that made heauen and earth, who suffereth with patience the vessels of wrath prepared to destruction.
The answer of Balaam followeth to be cō sidered,The answer of Balaam. who is brought in by Moses excusing himselfe, and giuing wicked counsell to Balak, to bring the people of God to ruine and destruction. The Apology and defence that he maketh for himselfe, is this, that hee certified the messengers sent vnto him, and declared to Balak himselfe, that he was not at his owne choise and liberty to speake what the King wished, and what himselfe desired, but was as it were chained and restrained by the mighty hand of God, that he could vtter nothing, but what he inspired.
Thus the false Prophet seeketh to pacifie [Page 998] and appease the angry minde of the King, and the hyreling laboureth to recouer his wages that was denyed him: as if he should say, Lay the fault where it is, and not where it is not: I haue striuen what I can, to do that which thou requirest, but the God of the Hebrewes hath hindered thy request, and my desire.
Secondly, hee promiseth that being now discharged, and ready to returne home, hee would giue such counsell, which should work out the finall confusion of this people, if it were wisely and warily followed. For when he seeth he cannot curse them, he giueth counsell how to hurt them, as if hee should haue saide to Balak, I see to my griefe, & thou perceiuest to thy cost, that sorcery will not preuaile and serue the turne, yet do not despaire, but hold on thy purpose, & try a new conclusion another way. I haue another plot in mine head, follow my direction, and doubt not but thou shalt bring thy matters to a good passe, and destroy that people, as they hereafter shall destroy thy people. But what this counsell was, is concealed and not expressed in this place, which was not such as the Prophets of God aduised and perswaded to the people of God, but diuellish counsell, proceeding from that spirit by which he was guided, to open a gap to bring vpon them all mischiefe and misery, and to pull downe the wall of Gods protection, whereby they were fenced and defended, and to let in their enemies vpon thē, God being become an vtter enemy vnto them. For by the successe and euent in the chapter following, it appeareth, what this crafty counsell was,Numb. 25, 3. by the peoples falling in fancy and fellowship with the Moabitish women, wherby they were drawne into spirituall and bodily fornication. And afterward in the one & thirtieth chapter of this booke, verse 16, Moses speaking of the Midianitish women, saieth; These caused the children of Israel through the counsell of Balaam, to commit a trespasse against the Lord, as concerning Peor, and there came a plague vpon the Congregation of the Lord. So the Apostle Iohn speaketh, writing to the Church at Pergamus, I haue a few things against thee, because there thou hast them that maintaine the doctrine of Balaam, &c. Reu. 2, 14. Hereby then we see yt when Balaam had sundry wayes assayed and attempted to curse the people of Is [...]ael, and yet his purpose fayled him, because God crossed his deuices: hee told Balak that the last refuge and onely way to preuaile against them, was to draw them to sin against their God, and so to make a breach betweene him and his people. Now according as hee counselled him, and gaue him instructions, so Balak confederate with the Midianites, sent forth the most beautiful women in their kingdomes into the Campe of Israel, to entice them to the worship of their Idols, & to banquet with them at their Idoll-feasts, whereby [...]hey drew them to Idolatry and fornication, sinning against God, and kindling his wrath against them. But of this we shall speake further in the chapter following.
[Verse 10. Then Balak was very angry with Balaam, and smote his hands together, and saide; I sent for thee to curse mine enemies &c.] See heere the euent of all the conspiracy against the Israelites, they had conceiued mischiefe,Psal. 7, 14, 15 & bring forth a lye. They that trauaile with wickednesse, trauaile with the winde, and the end is not answerable to the beginning. They vanish away in their owne imagination, whilst Israel standeth as a defenced City.
From hence we learne, that things practised inconsiderately, not with good aduice,Doctrine. Thing vnlawfully attēpted, haue euill ends. and attempted vnlawfully with a wicked purpose, haue other euents then men thinke of. Whatsoeuer wee goe about with a wicked minde, hath an euill end in the iust iudgment of God. We cannot expect that any euil action should haue a good end. Indeed God doth many times suffer euill men, & causeth them to multiply,The causes why wicked men do multiply. because our sinnes deserue so many chastisements and scourges, as there are wicked men in the world. Againe, it is requisite that we should all our life long be kept in a continuall exercise of faith, prayer, patience, and repentance,Iudg. 2, 22. and that they might be as pricks and thornes in our sides. Lastly the Lord by suffering the wicked to prosper and proceed, doth greatly aduance his owne glory, whiles he reigneth in the midst of his enemies, Exod. 9, 15, 16, and preserueth his Church in despite of Satan and his wicked members, which daily seeke the ouerthrow thereof.
Is it not strange, that an hundred Sheepe should liue among a thousand wolues, & not be deuoured? It is no lesse wonderfull and to bee maruelled at, that any of Gods people should liue vpon the face of the earth, being compassed about with an army of wicked men, the very limbes of the diuell, that open their mouths to swallow them vp, and hate them with an vnfained hatred vnto the death. Notwithstanding, the Lord thus beareth and forbeareth, yet in the end hee will cut off the wicked, and all euill shall haue an euill end. We see this in Pharaoh calling for his Sorcerers, they withstood Moses, and resisted the truth; they turned water into blood, and rods into Serpents: yet in the end all their cunning was stained, and they confessed it was the Finger of God, Exod. 7, 11. & 8, 19. Consider the example of those that would builde them a Citty and a Tower, to get them a name, lest they should bee scattered vpon the whole earth, Genesis ch. 11. verse 4: the Lord came downe to see the Citty which the sonnes of men builded, and there confounded theyr Language, that euery one perceyued not anothers speech. The Apostle Peter maketh a long rehearsall in his second Epistle, chapt. 2. verse 4, of the sinnes of the Angelles, of the olde world, of the Sodomites: and setteth down the wages thereof what it was; the Angels [Page 999] were cast downe, the olde world was drowned, the Cities of Sodome and Gomorrha were burned. See the miserable ends of Pharaoh, of Ahitophel, of Saul, of Iudas, of Herod, and such others; all the which are written for our instruction, to teach vs that all euil works shall haue an end answerable to their euill.
The Reasons are plaine to assure the truth Reason 1 hereof. For first, it standeth with Gods iustice to recompence euill with euill. True it is, he is able by his infinite power to bring good out of euill, and to turne the euill actions of men to serue his owne glory, & to further the good of his children; as we see in the history of Ioseph, who by the false treachery of his brethren, was solde into Egypt, to whom he said, When ye thought euill against me, God disposed it to good, that he might bring to passe, as it is this day, and saue much people aliue, Gen. 50, 20. So Iob being bereaued of his children, [...] 1, 21. and robbed of his Cattell, confesseth, that the Lord had giuen, & the Lord had taken away. Likewise the Apostles speaking of the crucifying of Christ, the Lord of glory, declare that Herod and Pontius Pilate with the Gentiles and people of Israel, [...] 4, 27, 28. had done no more then the counsell of God had determined before to be done. Neuerthelesse it standeth with the rule of his iustice, to crosse the attempts and endeuours of euill men, and to set himselfe against them that set themselues against him. So long therfore as God is so iust, the vngodly must not looke for any good successe of euill enterprizes. His blessing is vpon the lawfull labours of his children, because he is mercifull: his curse waiteth vpon the vnlawfull works of his enemies, because he is iust. It is his nature to bee iust, hee cannot deny himselfe.
Reason 2 Secondly, the Lord will make their wickednesse knowne, and plucke off the vizard from their faces, howsoeuer they thinke to proceed, and promise to themselues an happy end. This the Apostle teacheth, 2 Tim. 3, 8, 9, where he sheweth, that as Iannes and Iambres withstood Moses, so do these also resist the truth; men of corrupt mindes, reprobate concerning the faith, but they shall preuaile no longer, for their madnesse shall be euident to all men, as theirs also was. Seeing therefore God is a iust God, and will vncase the hypocrisie of euill men, we are right well assured, that euil inuentions shal come to nought, and haue God to crosse them.
Vse 1 The vses remaine. First, we see from hence, that sinne endeth not as it beginneth. Euill men are sure to be destroyed, and that God will call them to an account for those things which they haue done, if not in this life, yet assuredly in the life to come. They dreame of God, sitting ydle in heauen, and seeing all things, and regarding nothing; but in the end they shall know that which now they will not know, and feele that whereof now they haue no feeling, And see heere how Satan bewitcheth the mindes of these men, and blindeth their eyes, that they cannot see sinne to bee sinne, nor cast their eyes to behold the wages of sinne reserued for the committers of it. Let all wicked men therefore looke for the heauy curse of God. They blesse themselues, but the curse of God is vpon them, Deut. 32, 41, and ready to ouertake them. Woe therefore shall be vnto them, though all the world should blesse them. They can haue no assurance of any good successe, nor looke for any blessing vpon the works of their hands.
Secondly, be not offended when wicked Vse 2 men florish and prosper, but consider their end and what the end of their hope is, and we shal not be deceiued with their outward glory, and present pompe of the world wherin they liue. It is a great tentation to the faithfull, to behold the prosperity of the wicked. The Prophet Dauid declareth how his faith had long wrastled and struggled with this assault, insomuch that his foote had well nigh slipped, Ps. 73, 2. and his steps were almost gone when he saw how the vngodly florished; and on the other side, that he was daily punished, and chastened euery morning. This was it that troubled Iob, Wherefore do the wicked liue and waxe olde, and grow in wealth? Iob 21.7. So the Prophet Ieremy maruaileth at the prosperity of the wicked, O Lord if I dispute with thee, thou art righteous, yet let me talk with thee of thy iudgments: Wherefore doth the way of the wicked prosper? Why are all they in wealth that rebelliously transgresse? Ier. 12, 1. So the Prophet Habbakkuk complaineth vnto God,Hab 1.3. considering the great felicity of the wicked, and the miserable oppression of the godly, which oftentimes endure all kinde of cruelty and affliction, and can see no end thereof. But we must enter into the Sanctuary of God, then we shal see the end which God in his iust iudgement hath appointed to wicked men: when wee thought he had no care of their doings, and that they were in the greatest safety and security, we shall see he is holy in all his wayes, & true in all his words. This is a great terror vnto wicked men, to know that he will lay vpon them a fearefull end; and on the other side, it is a great comfort vnto the godly, to consider, that howsoeuer God beare a long time, yet in the end his hand shall take hold on iudgment, then hee shall execute vengeance on his enemies, and reward them that hate him.
Lastly, seeing all euill shall haue an euill Vse 3 end, let vs haue no fellowship with euill men, or euill actions, vnlesse we will partake with them in the punishment. It is our duty to forsake their company, and to leaue our league with them, lest we be taken in the net, and be snared in their wayes. This is the exhortation giuen to vs from heauen, Come out of her my people, that ye be not partaker of her sinnes, Reuel. 18, 4, 5. and that ye receiue not of her plagues. Many haue sustained much danger, & endured much affliction [Page 1000] by accompanying and conuersing with euill men. Lot was neuer more greeued, nor lesse secured, then when he was euen in the very midst of Sodome. He made choise to dwell there, therby to enrich himselfe, but he quickly repented him of his choise, Gen. 14, 12. He was taken prisoner by forreigne enemies, and was in greatest danger by violence at his owne home.Gen. 19.9. Yea so long as he liued in that place, he seemed to liue in a little hell, as the Apostle testifieth, 2 Pet, 2, 7, 8, that God deliuered iust Lot, being vexed with the vncleanly conuersation of the wicked, for he being righteous, and dwelling amongst them, in seeing and hearing, vexed his righteous soule from day to day with their vnlawfull deeds. Let vs delight in the sweet society of Gods children, & take pleasure to be in the presence of them that fear God. As for the vngodly, let vs desire their places rather then their persons, & their roome rather then theyr company. Hence it is, that Salomon teacheth vs not to enter into the way of the wicked, nor to walke in the way of euill men, Prou. 4, ver. 14, 15, 16, to auoyd it, and not to goe by it, to turne from it, and to passe by: for they cannot sleepe except they haue done euill, and their sleepe departeth, except they cause some to fall. What an heape of words doth Salomon vse? and to what ende serue these so many repetitions, but to shew ye exceeding danger of communicating with the wicked, and how hardly wee are drawne to leaue thē. It is all one, as if a man would throw himselfe willingly and wilfully into the hands of theeues. We would be ready to call and account him a starke foole, without any signe or shew of wisedome, that would runne into the company of theeues and robbers, especially hauing any charge of mony or money-worth about him. The seruants of God that are indued with heauenly gifts, and haue the graces of Gods Spirit giuen vnto them (which are the cheefest treasure) haue a great charge about them, it standeth them therefore vpon, to take heed that by euill company they bee not robbed and depriued of them. The holy Ghost dealeth with vs, as a Merchant doth with his Factor or seruant, whom he sendeth foorth furnished with store of money to buy and sell withall; and fearing lest he should bee robbed and spoyled, warneth him to auoid suspitious places and passages, and to turne aside out of the path, till he be past the danger. So should we beware of the company & conditions of the wicked, if we count our selues happy to be in league with them, we are vtterly lost, and are walking in the path-way that leadeth to death.
[Verse 13. If Balak would giue mee his house full of siluer and gold, I cannot passe the commandement of the Lord, to do either good or bad of mine owne minde.] This wicked man, and couetous Prophet, thogh he neither feared God, nor loued the way of righteousnesse, yet teacheth what should bee in all the seruants of God, that they should not for filthy lucre and couetousnesse, which is the roote of all euill, trangresse the commandement, or breake out beyond their calling.
This teacheth vs this truth, That worldly Doctrine businesse should not draw vs from christian duties.Worldly sinesse sho [...] not witho [...] vs from C [...] stian duti [...] Matters of profit and commodity must not carry vs beyond our calling, wee must not pursue them, and follow after them, when we haue no warrant to desire them, albeit there be profit in them. A notable example heereof we haue in Gideon, he had a kingdome offered vnto him; for the men of Israel said vnto him: Reigne thou ouer vs, both thou and thy sonne, and thy sonnes sonne: he thought not gouernment in it selfe vnlawfull, or vnlawfull for them to haue a Gouernor; but he saw no calling from God, and therefore refused it, and betooke himselfe to a priuate life, saying; I wil not reigne ouer you, neither shall my childe reigne ouer you, but the Lord shall reigne ouer you, Iudg. 8, 22, 23 We see that Dauid had his enemy put into his hand, Abishai besought Dauid that he might smite him once with a speare to the earth, and his seruants vsed importunity vnto him, as if God had offered him to be slaine, saying; See, the day is come, whereof the Lord said vnto thee, Behold, I will deliuer thine enemie into thine hand, and thou shalt do vnto him as it shall seeme good to thee, 1 Sam. 24, & 26. But he would not hearken vnto them, he would wait the time which God had appointed, saying; Either the Lord shall smite him, or his day shall come to dye, or he shall descend into battel and perish. The like we see in our Sauiour Christ, he refused to be made a temporall and earthly King, Ioh. 6, 15, for when hee perceiued that the multitude would come and take him to make him a King, he departed againe into a Mountaine himselfe alone. We see the Disciples of Christ left all, & neglected the seruice of themselues, and the seeking of their owne benefit for the seruice of God. Math. 19, 27. So the faithfull Christians sold their possessions, being warranted vnto it by a speciall calling, and guided by the worke of the Spirit. Acts 4, 39. Moses might haue enioyed the treasures of Egypt, and the dignity of a kingdome, yet chose rather to suffer aduersity with ye people of God, and to follow the calling whereunto hee was called, Heb. 11, 24, 25. Whereby we see, that albeit profits be in time and place to be looked after, yet we must all looke to haue our warrant in seeking for them.
The reasons remaine to be considered, to Reason inforce this truth, and to gaine our affections to the embracing of it. For first, by too much following the profits of this life, we may lose a greater profit: If we should win the world, and lose our soules: if wee should catch the riches of this life, and cracke the peace of a good conscience, it would proue in the end a small gaine vnto vs, but rather the greatest losse. The soule is a precious iewell, and therefore the losse of it is an incomparable [Page 1001] losse. This is it which our Sauiour saith in the Gospel, What shal it profit a man to win the whole world, and to lose his owne soule? Or what shall a man giue for the recompence of his soule? Mat. 16, 26. Seeing then by seeking the things of this life, we may lose the things of the life to come it followeth, from the danger of eager pursuing after them, that no worldly busines should choake vs and hinder vs from better things required of vs.
Reason 2 Secondly, the things of this life serue onely for a season: we our selues are heere Pilgrims and strangers, we haue no continuing City. The hope that we haue is this, we looke for a kingdome. We cannot haue an heauen in this life, and another in the life to come. The greatest glory that euer was vpō the earth, is gone in a few ages. Therefore the Apostle teacheth, That the fashion of this world goeth away: This world passeth away, and the lustes thereof, but hee that fulfilleth the will of God, abideth euer. 1 Cor. 7, 31, 1 Iohn 2, 27. So that we must know it is required of vs, that we preferre not this world before the world to come, nor be led away from the duties of our calling, by the loue of the profits thereof.
Vse 1 The vses come now to be stood vpon. First, wee see it is a dangerous bayte to be in loue with the world. How many are there that euē make it their god, and do chiefly mind earthly things? Our Sauiour in the Parable of the Sower that went forth to sowe, declareth that the seed that fell among thornes, signifieth those hearers, in whose hearts the cares of this life, the deceitfulnesse of riches, and the lustes of other things do choake the word, & make it vnfruitfull? Math. 13, 22. What was it that moued Iudas to betray his Master, but for loue of money? for he saide vnto the High-Priests, What will you giue me, and I will betray him vnto you? Math. 26, 15. Whereby Satan entred into him, & possessed his hart, so that it wrought his destruction in soule and body. What caused Demas a professor of the faith to forsake Paul, 1 Tim. 4, 10, and deny the faith? surely he embraced this present world in greater loue then he did the truth that endureth for euer, and caught after the shadow in stead of the body. Our hearts are as a ground that is rich and ranke, and bringeth foorth store of these weeds that choake the growing of the word of God: we would faine come to God, yet are so glewed to the world, that it drowneth all desire of the world to come. We offer one hand to Christ, and the other to the diuell, but he will haue both of them, or none at all. If we giue the Lord one part of our heart, and lodge couetousnesse in the other, we driue the Lord from vs, and cause him to depart. No man can serue two Masters: for either he shall hate the one, and loue the other, or else hee shall leane to the one and despise the other: ye cannot serue God and riches. Math. 6, 24. This made our Sauiour say, How hardly shall a rich man enter into the kingdome of heauen: it is easier for a Camel to goe through the eye of a Needle, then for a rich man to enter into the kingdome of God, Math. 19, 3: making it as it were a rare & extraordinary worke to bring them to saluation. We must vse this world as though we vsed it not: and they that buy, as though they possessed not; knowing that godlines is the greatest gaine,1 Tim 6, 6. if a man be content with that he hath: for we brought nothing into the world, and it is certaine we can carry nothing out; therefore when we haue foode and rayment, let vs be content, for they which will be rich, fall into tentations and snares, & into many foolish and noysome lustes, which drowne men in perdition and destruction.
What stirred vp Ahab and Iezebel to worke out the death of Naboth and his children,1 Kings 21, 8. that the one of them was sicke with sorrow, the other caused them to be stoned, but the desire of his vineyard that was a sore in his eye, and lay so fitly for him? And yet when wee haue done, when we haue embraced our dwellings, and encroched on the bounds and borders of others, when we haue ioyned house to house, and land to land, our neighbours hedge must be next vnto vs, and hold vs hard, that we can passe no further.
Secondly, we see that our owne priuate respects Vse 2 are not the chiefe things that we must respect, but seeke a sanctified vse of the blessings of this life, and a warrant to our consciences for the right vsing of them. These blessings of God become curses vnto vs, vnlesse we vse them lawfully. But if we set vp our rest vpon them, and seeke our happinesse in them, we prize them at a high rate,Eph. 5, 5. Col. 3, 5. and commit the foulest and filthiest Idolatry that can be. For the preferring of priuate profit before heauenly duties causeth a man to be an Idolater: First, because hee preferreth his riches before God or godlinesse in his affections, depending vpon them as vpon God, and making them the stay of his life. Againe, he accounteth his life to rest vpon his wealth, rather then vpon the prouidence of God: as his riches encrease, so his hope encreaseth, so his comfort encreaseth: when his wealth sayleth, all his hope & comfort fayleth. Therefore the Apostle chargeth vs to mortifie our members which are on the earth, the inordinate affection, euill concupiscence, and couetousnesse which is Idolatry: for the which things sake, the wrath of God commeth on the children of disobedience. So then, the things of this life, and the things of the life to come being propounded and set before vs, we are to chuse the better of them. This our Sauiour taught Martha, Luk. 10, 41, 42. that she disquieted and incumbred her selfe about many things, but one thing is needfull, Mary hath chosen the better part, which shall not be taken from her. So likewise our Sauiour chargeth vs, not to lay vppe treasure for our selues vpon the earth, Where the Moth and Canker corrupt, and where theeues digge thorough and steale; but to lay vppe for our [Page 1002] selues treasure in heauen, where neither the Moth nor Canker corrupteth, and where theeues cannot dig through and steale, Mat. 6, 19, 20, 33. Let vs first of all seeke the kingdome of God, and his righteousnesse, and all these earthly things shall be ministred vnto vs. Let our study and meditation be on heauenly things, whereunto we are called. Let vs take heed we lose not greater blessings by affecting the lesse. Let vs remember Lots wife, a fearefull myrrour and monument of carefull thoughts, who got and gained nothing by all her cares. Let vs waite vpon God, and looke vp vnto him, Who openeth his hand, and filleth all things with his goodnes, Ps. 104, 28. Let vs obey the voyce of the Lord our God, and then all his blessings shall come vpon vs, and ouertake vs.
Vse 3 Lastly, this doctrine serueth to reproue those that esteeme earthly things aboue heauenly, & minde their profits more then their saluation. These inuert the course of nature, and turne al things vpside downe, they set the earth aboue the heauens, and thrust downe the heauens beneath the earth. This is like that confusion and disorder which the wise man speaketh of, Eccl. 10, 6, 7. Folly is set in great excellency, and the rich set in low place: I haue seene seruants on horses, and Princes walking as seruants on the ground. These are like to the Gadarens that desired their swine more then Christ, and had rather lose Christ, and haue him depart out of their coasts, then lose their swine, Math. 8, 34. These are of the brood and off-spring of prophane Esau, who for one messe of meate solde his birthright, Heb. 12, 16, But we haue not so learned Christ; we must looke vp to the eternall inheritance reserued for vs: wee must not make our riches to be our heauen, our belly to be our god, our shame to be our glory, and our owne profit to be our happinesse. Wee must account one spark of grace, and the least taste of the kingdome of heauen, and of the ioyes of the life to come to be better worth, and to bring with it more sound ioy of heart, then all these transitory things, and therefore to be esteemed aboue al the glory, riches, pleasures, and profits of this world. This made the Prophet Dauid say, Many say, Lord, who will shew vs any good? But Lord lift thou vp the light of thy countenance vpon vs: thou hast giuen me more ioy of heart, then they haue had, when their wheat and their wine did abound, Psal. 4, 6, 7. Hereunto accordeth the Apostle, Phil. 3, 20. So then they are conuinced & condemned to be prophane beasts, possessed with the euill spirit of Esau, that will not keepe the Lords Sabbaths, nor attend vpon his worship, but make that day a time of toyle and trauaile about their worldly businesse, and a day to be spent in dancing and dallying, in surfetting and drunkennesse, in gaming & ydlenes; thereby making that which is the Lords day by his institution, to be to thē the diuels day by their prophanation. The Gospel, and al things of a better life, are lightly regarded of all such as are giuē to their profits, and pleasures, and delight to pamper vp the flesh.
No Religion could enter into the rich glutton that was clad in purple, and fared deliciously euery day, Luk. 16, 19. The rich man whose ground brought foorth fruites plentiously, whose tongue promised to him perpetuity, and whose heart bred in him security, neuer thought what should become of his soule, neuer dreamed of sodaine death, neuer minded his owne saluation; and therfore God saide vnto him, O foole, this night will they fetch away thy soule from thee, then whose shall those things be which thou hast prouided? Luk, 12, 16. The Apostle Peter maketh it a speciall marke of the prophane beasts in that time,2 Pet. 2, 13. that they accounted it their chiefe pleasure to liue deliciously for a season. And the Apostle Iude speaking of the like liuers, saieth,Iude 11. they were feast-hunters, filling & pampering themselues. Of this sort are all drunkards, gluttons, epicures, and belly-gods: speake vnto them to embrace the truth, to minde heauenly things, to consider wherefore they were created, and to remember the shortnesse of their life; they cannot heare, the belly hath no eares. They are ready to answer with carnall minded men, what will the Gospel aduantage me? Why should I be a professor, and become a by word of the world? What good cometh to a man by hearing the word, by reading the Scriptures, or by being the childe of God? It can get me neyther many in my purse, nor cloaths to my backe, nor food to my belly, nor any other pleasure to my heart; I had rather haue the company of good fellowes, and a draught of wine or strong drink, then to heare the best Sermon that can be preached. And heere consider with mee prophane Esau once againe. When Iacob demanded of him the sale of his birth-right, the said, Loe, I am almost dead, what is then this birthright to me? Gen. 25, 31. Thus the Atheists speake in the booke of Iob, chap. 21, 15. Who is the Almighty, that we should serue him, and what profit should wee haue if we should pray vnto him? Such prophane Esaues there be many in the world, monsters among the sons of men, proud gyants, that are at opē defiance with God, that regard the cup and kan, the pot and good fellowship, before heauen and heauenly things; that prize the most precious pearles of God most basely, like Iudas the son of perditiō, that valued Christ at thirty pence: so these sell euerlasting life, and giue heauen, & depart frō saluation; some for their whore, some for their drinke, some for their money, and other for other base and beastly pleasures: all these shall one day know the price of their folly, and confesse with their owne mouthes, that they were worse then fooles and mad mē, that euery one is ready to point at with the finger.
Euery one is ready to sit in iudgement vpon Esau, & to condemne ye prophanenes of his hart, because hee regarded more the satsfying of [Page 1003] his present lust and moment any pleasure, then to be the successor of his father in the Church of God: yet of this number there bee infinite thousands in the world, that prize the precious treasure of Gods heauenly graces, the vse of the Sacraments, the frame of Christian Religion, the glorious ministery of the Word, the hope of a better life, and the endlesse ioy of Gods kingdom (things more of value then the whole world beside) as brutishly & basely, as euer Esau did his birthright, & are ready to sell them for euery filthy gaine & drudgery pleasure. They thinke of no other life then this present, and know no other God but Mammon; and therefore howsoeuer they haue oftentimes the praise of the world, and the commendation to be ciuill & honest men, they are not onely enemies vnto their soules, but to the crosse of Christ, [...]. 3, 18. and are in the fearfull estate of condemnation.
[Verse 14. Come, I will counsell thee such things as this people shall do to thy people in the latter dayes.] Heere we haue set downe vnto vs the cheefe occasion of that great iudgement which fell vpon the people; wherein foure & twenty thousand perished, as appeareth in the chapt. following, namely, the diuellish counsell of Balaam which hee gaue vnto Balak, to draw the people into fornication. But it may seeme at the first sight, that Balaam speaketh very vnproperly. For whereas he sayth, I will counsell thee such things as this people shall doe to thy people, some may suppose he should rather haue sayde, I will counsell thee such things as thou and thy people shall do to the people of Israel. Notwithstanding, if wee consider the words aright, we shall see his meaning to bee so in effect. So then, if we marke what ye people of God should do to them, wee shall finde what they shall do to the people of God. The Israelites, as we see in the seuenteenth Verse, Shall smite the coasts of Moab, and destroy them, subdue them, and bring them vnder; so was the drift of his counsell, to lay a plot, and prepare a snare whereby the Israelites shold be weakned, and many thousands of them destroyed by the hand of God. As if hee should say: I know this people whom thou hatest, shall waste and weaken thy posterity in time to come; but hearken vnto mee, and obey my counsell, I will shew thee how thou shalt ruine them, and compasse theyr destruction, and so do vnto them that which they shall do vnto thy people. Thus we see the wickednes of Balaams heart to bee exceeding great, who when he was restrained from cursing, opened his mouth to wicked counsell, & thereby the children of Israel fell into horrible sinnes, and drew vpon themselues heauy punishments. [...]ctrine. [...] an horri [...] [...] to giue [...] counsell. Hereby we learne, That to giue euill counsell is a greeuous sinne. It is not enough for vs to abstaine from doing euill, but wee must beware of this great sinne, that we do not counsell any to commit euill. This the Scripture setteth before, vs in the sinne of Iezabel, who was a furtherer of Ahabs wickednesse, when his couetous eye lusted after Nabothes Vineyard, she sayde vnto him,1 Kings 2, 17. Doest thou sway the Scepter, rule the kingdome, and manage the State? Arise and eate bread, I will giue thee the Ʋineyard: and afterward she moued him to go and take possession. This is likewise set downe in Prouer. 1, 11. where he expresseth the sinne of seducers. This also appeareth further in Iosephs brethren, plotting his ouerthrow: Come, let vs slay him, and cast him into some pit, and wee will say, a wicked beast hath deuoured him, &c. Gen. 37, 20. So did Pharaoh counsell and encourage the Egyptians, to deale wisely with the Israelites, lest they multiply, and it come to passe that if there be war they should ioyne themselues with their enemies, and get them out of the Land, Exod. 1, 10. This we see also in Ahithophel, who rebelled with Absolon against Dauid, and fearing the reconcilement of the sonne to the father, and thereby his owne iust confusion for his vniust rebellion, he gaue such counsell as if it had bene Oracle, thereby to take away all hope of agreement & attonement betweene them: Go in to thy fathers Concubines which hee hath left to keepe the house, and when all Israel shall heare thou art abhorred of thy father, the hands of all that are with thee shall bee strong, 2 Sam. 16, 21. So the high Priests mooued the people to desire that Barrabas might be deliuered rather then Christ, Marke 15, 11: perswaded Iudas for a summe of mony to betray him, gathered themselues in a councell to put him to death, and enticed the soldiours with large rewards to noise it abroad, that his disciples came by night and stole him away, while they slept, Mat. 28, 12.
The Reasons follow. And first of all it is to Reason 1 be considered, that it is one of the titles of the diuell to be a tempter. It is one of his names to note vnto vs his nature: for hee is called the Tempter, because his continuall study & desire hath bene, is, and will be, by al the means hee can, to tempt all men; hee omitteth no times, hee spareth no paines, he leaueth no meanes vnassayed to draw men from God, & to bring them to destruction. This the Apostle teacheth, 1 Thes. 3, 5. I sent to know of your faith, lest the Tempter had tempted you in any sort. So he tempted Euah in the beginning throgh his subtilty to eate of the forbidden fruite, and beguiled her through hipocrisie, 2 Cor. 11, 3. So he tempted Christ to draw him into infidelity, to distrust, and to presumption, and the Euangelist sayeth, The Tempter came vnto him, Matth. 4, 3. Wherefore this being a note and property of the diuell, such as craftily seduce others vnto wickednes, or holde them backe from godlynes, such as keepe men from the loue or practise of Religion, and hinder the meanes wherby it is fostered and furthered in them, are become tempters and the very children of the diuell. The qualities of the diuell are found in them, they beare his marke, they [Page 998] [...] [Page 999] [...] [Page 1000] [...] [Page 1001] [...] [Page 1002] [...] [Page 1003] [...] [Page 1004] are stamped with his image, and they doe notoriously resemble their father, so that we may say truely of such, and to such, as Christ speaketh to the Iewes, Iohn 8, 44. Ye are of your father the diuell. Thus when Elimas sought to turne away the Deputy from the faith, Paul calleth him, an enemy to all righteousnesse, full of all subtilty, and childe of the diuell, Acts 13, 10. It must needs bee a great sinne that maketh the diuels kinsmen; yea, diuels incarnate.
Reason 2 Secondly, from euill counsels follow most dangerous effects, as filthy puddles from an vncleane fountaine. From hence many times proceed idolatry, adultery, rebellion, murther, robbery, false testimonies, and all manner of euill works. This might be amplified by sundry examples. The daughters of Lot, lately deliuered as a small remnant out of the destruction of Sodome, (the fire whereof was yet scarcely quenched (saide one to another, Come, we will make our father drinke wine, and lie with him, that we may preserue seed of our father: for our father is olde, and there is not a mans in the earth to come in vnto vs after the manner of all the earth, Gen. 19, 32: and from this wicked counsell of the daughter, followed horrible incest of the father. The like we see in Ionadab, a subtle companion, who beholding Amnon the Kings sonne become so leane, and perceiuing he fell in loue, or rather in lust with his sister Tamar, saide vnto him, Lie downe on thy bed, 2 Sam. 13, 5. and make thy selfe sicke: and when thy father shall come to thee, say vnto him, I pray thee let my sister Tamar come and giue me meate, and let her dresse meat in my sight, &c. and from this diuellish counsell, followed also detestable incest.
Vse 1, The vses follow. First, we may gather from hence another truth to be diligently marked; namely, that mischieuous counsell shall fall out to the greatest mischiefe of the first contriuer and deuiser of it. It is as a stone that shall rowle vpon him that first moued & stirred it. It is as a sword, which with the rebounding of the stroke, shall returne with great violence, to wound him that first did draw it. This we see in the history of malicious Haman, who thought to haue glutted himselfe, & satisfied his long thirst with the blood of the Iewes, he tooke counsell with his wife and all his friends, and they perswaded him to make a tree of fifty cubites high, and to speak vnto the King that Mordecai might be hanged theron, Ester 5, 14. This was the counsell, but it became a snare to intrap the counsellor. Hee made a pit, and digged it, and is fallen into the pit which he made, Psal. 7, 15. Daniel, by the subtle suggestion of the Rulers of the kingdome, and counsellors of the King, was cast into the den of Lyons, because he was found too faithfull to God; but Daniel was deliuered, the mouthes of the Lyons were stopped, and his accusers by the iust iudgement of God, & commandement of the King, were deuoured by those Lyons, Dan. 6, 24. This should serue to giue wisedome and warning to al men, and to terrifie them from plotting euill deuises, & from perswading vnto wickednesse. God will finde them out in their owne wayes, and pay them the wages of their owne works. Thus will the Lord be knowne by executing iudgement vpon these tempters and enticers to vngodlinesse,Psal. 9, 18. so that the wicked is snared in the worke of his owne hands, and his foote is taken in the same net which he hid for another. It is vnpossible (as we see in continuall experience) that such masters of mischiefe should escape vnpunished.
Secondly, we see they are greatly deceiued, Vse 2 and wander wide out of the way, that thinke themselues excused and exempted from sinne, if they do not execute it in the worke, & practise it with the hand. For if the head deuise it, if the heart allow it, if the tongue deliuer it, if the foote follow after it, sinne is conceiued, & we are made culpable in the sight of God. So then we must all know, that we may many wayes be made partakers of other mens sins, though we be not actuall doers in them: God will finde vs guilty, and conuince vs to our faces, that we haue our part in it, as Dauid saide to the woman that sought to reconcile Absolon to his father, who did it by the counsell of Ioab, Is not the hand of Ioab with thee in all this? 2 Sam. 14, 19. This the Apostle teacheth Timothy, 1 Tim. 5, 22. Lay hands sodainely on no man, neither be partaker of other mens sinnes: keep thy selfe pure. And the Apostle Iohn saith, If any man come vnto you, and bring you false doctrine, 2 Iohn 1 [...] receiue him not to house, neither bid him, God speed for he that biddeth him, God speed, is partaker of his euill deeds. Now we may be culpable of the sinnes of others; First, by commanding by our authority; that which is euill, and by mouing those that are vnder vs to goe about it. Thus Dauid is charged to haue slaine Vriah by the sword of the Ammonites, 2 Sam. 12, 9. For he that willeth and commandeth euill, is as deeply charged with it, as hee that committeth it. Secondly, by winking at euill, when we see it, yet make our selues blinde, & wil not see it, although it lye in our power to represse it, and redresse it. This indulgence and Ienity, (when offenders are suffered to runne on in their sin) maketh them to grow obstinate in sinne, and vnrecouerable out of their sinne. This we see in the example of Eli toward his own sonnes, his foolish pitty made him guilty of their impiety,1 Sam. 2, and brought the iudgment of God, not onely vpon them, but vpon himselfe. Thus many Masters, Magistrates, Ministers, and houshold-gouernours, are inwrapped in the blasphemies, periuries, whoredomes, drunkennesse, prophanenesse, and other sinnes, that raigne amongst those of their families and iurisdictions, and shall be accountable for them, by reason of their cockering and conniuence. For by this meanes, though we do not openly commit them, we secretly consent vnto them, & approue of them. This the Apostle reproueth in those,Rom 1.3 [...] who thogh they knew the Law [Page 1005] of God, how that they which commit such things, are worthy of death, yet not onely do the same, but also sooth them that do them. Thirdly, they are also partakers of the sins of others, that ioyne in familiarity with the wicked, for by theyr fellowship with them, they adde courage & comfort to them, they harden them in theyr euill courses, and giue great suspition to the world, that they are like them in affection, with whō they ioyn in conuersation. Fourthly, when men are silent, and say nothing at open impieties & blasphemies. If God be dishonoured, and we hold our peace, as if it concerned vs not, neyther seeking to reclaime, nor to correct them, wee make their offences to be our owne. The sinne of Hophni & Phinehas destroyed the family and posteritie of their father. Achan committed sacriledge, the whole hoast partaked of it, and was punished for it. So then, it standeth vs vppon, to beware of consenting to sin, and of counselling others to commit sinne. If we any way giue our assent and consent, if wee defend or delight in ye sins which we heare or see, wee are companions with them of their filthinesse, and partakers with them in their wickednesse.
Thirdly, it teacheth vs that we ought not Vse 3 to consent to sinners, nor to follow euil counsell when it is giuen and suggested vnto vs. It is not enough for vs to make our defence to say, Alas, I deuised it not, I was not the contriuer and inuenter of it: if it had not bene deuised, it should not haue bene practised. For as the aduiser shall not herein be iustified, because he put it not in execution: so he that is aduised shall not bee cleared and discharged, because he was not the author of the inuention. If it be a greeuous sinne to seduce, it is a greeuous sin to be seduced. God will arraigne them as guilty of the same sinne, & bind them in one bundle together. Therefore the wiseman sayth, Prou. 1, 10, 15. My sonne, if sinners entice thee, consent thou not: walke not in the way with them, but refraine thy foote from their path. Our nature is easily drawne to incline vnto euill, and standeth in a slippery place ready to fall; but when we haue counsellors & abettors to allure vs, and to prouoke vs, we had neede of a great measure of grace to hold vs vpright and to keepe our feete from falling. We shal haue many sweet songs sung vnto vs, and the pleasures of sinne layd before vs, but we must stop our eares against such enticements, and not hearken to the inchantments of such seducers. This we shall the better obserue and performe, if we looke to the practise of these two points: First, if we be carefull to auoyde euill company, and to fly from them. If a man were to passe through an horrible wildernes, where he were sure to meet with Lyons, Dragons, Wolues, Tygers, Beares, & other wild beasts, he would be sure to go armed and wel appointed. While we liue in this world, wee wander in such a wildernes, and albeit we be not in bodily danger of such creatures, yet we are in continuall peril to be assaulted by more dangerous and deadly enemies, the diuell and his Angels: all the wicked are their hoast and instruments, we shall be tempted by the enemies of God, by drunkards, and other prophane persons to sinne, which are as so many cruell and sauage beasts wholly bent to our destruction, so that we must both auoyd their company, & put on the whole Armor of God, Eph. 6, 11: that we may stand fast and quit our selues like men in the time of triall.
Secondly, it is not enough for vs to flye the company of the wicked and vngodly, but we must also seeke for the society of the godly, that all our delight may bee in them: For the way of the righteous shineth as the light that shineth more and more vnto the perfect day, Prou. 4, 18. We must make much of the assemblies of the godly, and ioyne one selues in friendship with them, that with the godly we may learn godlynes, and with the vpright we may learn vprightnes. This Salomon teacheth, Pro. 13, 20 He that walketh with the wise shall be wiser. This is a notable helpe against our manifolde infirmities, and a strengthning of vs against al tentations. As Iron sharpneth Iron, so doeth man sharpen the face of his friend, Prou. 27, 17.
Lastly, it is our duty to follow the good Vse 4 counsell and perswasion of the godly. Good counsell is as the dropping of the hony comb, bringing sweetnes to the soule, and health to the body; yea, as Oyntment and perfume reioyce the heart, so doth the sweetnesse of mans friend by hearty counsel, Prou. 27, 9. When our brethren teach, admonish, counsel, perswade, or rebuke vs, we must not stomacke and despite them, but be guided and directed by them, as Dauid was by Nathan, and as Peter was by the Apostle Paul. This is set downe in the 141. Psalm, Let the righteous smite me, for that is a benefite: let him reproue me, and it shall be a precious Oyle that shall not breake my head. It is a rare thing to finde a man that will counsell to follow godlinesse. Reuerence him as a counsellor, loue him as a friend, obey him as a father, that will direct thee in the wayes of saluation, & bring thee backe againe when thou wanderest out of the right path that leadeth to life. Thou shalt finde many more euill counsellors then good. If one will admonish and perswade thee to godlinesse, thou shalt meete with one score that will allure thee to wickednesse. But wee must not follow a multitude to doe euill, lest we be punished with the multitude. It must be our wisedome to learne instruction at the mouth of others. The heathen, which had no better starre to guide them then the light and law of nature,Plutar. in the life of Fabius. knew yt there were two things did greatly adorne a man, and make him renowned for wisedome; one, to bee able to giue good counsel to himselfe and others; the other to be willing to hearken to good counsell when it is offered. If we cannot attaine and reach vnto the former point, wc is an excellent grace of Gods Spirit, to instruct and teach [Page 1006] others wisedome; yet let vs follow the latter, and giue eare to the aduice of others when it is giuen vnto vs. For whosoeuer is contented to stoope downe to learn wisedom, is alwaies to be reputed a wise man. But hee that cannot giue, and yet will not take counsell when it is giuen; hee that neyther can teach, nor will learne wisedome, may worthily be esteemed and branded by all men, with the name of a foole. If either wee can go before others to shew them the way, or follow them that lead vs the way, we shall not lose the reputation of wisedome. Hence it is, that Salomon declaring precepts of true wisedome, saieth, Prou. 12, 15. The way of a foole is right in his owne eyes, but he that heareth counsell is wise. Not onely he is wise that giueth counsell, but hee that heareth it. The wiseman speaketh not in these words of the outward hearing of the eare, but of the inward hearing of the heart. For many haue the bodily hearing, that want the spirituall. The externall vse of the sense cannot be auaileable to make vs wise; so that wee must heare with an earnest affection of the mind, & giue all diligence to follow the counsell that is giuen vs in the name of God. To this purpose he speaketh in another place, Pro. 15, 22. Without counsell thoughts come to nought; but in the multitude of counsellors there is stedfastnesse. When Herod had offred to giue to the daughter of Herodias (because in her dancing & dalliance she pleased him) whatsoeuer she should aske, euen to the halfe of his kingdome, shee being before instructed by her mother, asked the head of Iohn Baptist in a platter: and from the diuellish counsell followed abhominable murther, Mat. 14, 8, When Rehoboam followed the rash counsell of his yong counsellors that had bene brought vp with him, who perswaded him to make the greeuous yoke of his father more greeuous:1 Kings 12, 14 this turned to the ruine and renting away of the greater part of his kingdome.
So then, let vs not bee ashamed to follow the counsell of such as are discreet and godly. Neither is it greatly materiall who they bee that giue vs good counsell, whether our superiours, our equals, or our inferiours. For wee must not weigh so much who is the counsellor, as what is the counsel: nor who is the aduiser, as what is the aduice. If it bee good and godly, thinke thou that the holy Ghost speaketh, and receyue it as proceeding from the Comforter. If it be euil, reiect it, as comming from the Tempter. Moses was a wise Gouernour of the people, and a worthy Prophet of God, like vnto whom arose not a Prophet in Israel,Deut. 34, 10. whom the Lord knew face to face; yet he thought it no shame or reproach vnto him to bee directed and aduised by Iethro his father in law (a man farre inferiour vnto him in honour and estimation) in hearing the causes and controuersies that arose amongest the people: who sayd, He [...]re now my voyce, I will giue thee counsell, and God shall be with thee, Exod. 18, 19. When Naaman the Syrian came into the lād of Israel to be cured of his leprosy, and the Prophet bad him, Go wash himselfe seuen times in Iordan, he turned away in disdaine and displeasure; and if he had not hearkned to the aduice of his owne seruants who modestly sayd vnto him, Father, if the Prophet had commanded thee a great thing, wouldest thou not haue done it? How much rather then when he sayeth to thee, Wash and be cleane? hee had departed a leaper as he came, 2 Kings 5, 13. The like we see in Dauid, who receiuing reprochful words for the good deeds that he performed, and a churlish answer for the kindnes which hee expected, was fully in his fully bent and determined to haue bene reuenged on Nabal & his whole house for that iniury; but by the aduice and counsell of wise Abigail, inferiour to him in regard of his sex and condition, he was staied from that enterprize, so that he sayd, Blessed be the Lord GOD of Israel who sent thee this day: blessed be thy counsell, & blessed be thou which hast kept me this day from comming to shed bloud, 1 Sam. 25, 33. So then, we are not to despise the counsell of those that are put in subiection vnder our feete. The child is sometimes m [...]de able to aduise his father; the seruāt may sometimes see more then his master; the wise may somtimes giue good counsel to her husband: and it is no dispraise or disparagement for thē to hearken to their inferiours, but they ought to receyue it as a message brought vnto them from God: yea, if an enemy should perswade vs to that which is good,Plut lib. [...] [...] rat. ex [...] mo [...] p [...]s. we ought to make this benefit and aduantage of him, as to hearken to our owne profit. This serueth to reproue all those that being lifted vp in a proud conceyt of their own wisedom; against whom the Prophet Esay denounceth an heauy woe, saying, Woe vnto them that are wise in their own eyes, and prudent in their owne sight, do scorne and contemne that either themselues or any othe [...] shold learne any thing of their inferiors. Wee see this, and heare it by lamentable experience in many men of a proud and prophane spirit in our dayes. For when the wife, who ought to bee an helper vnto her husband, shall with modesty and meeknesse of spirit it admonish him for the bettering of his estate, for the benefite of his wealth, for the comfort of his family, an [...] for the profit of his owne soule, to forsake his euill company, to renounce his drunkennesse, or other wickednesse wherein hee delighteth; what is more common then for his companions to say vnto him, Wilt thou bee ruled and gouerned by her? Wilt thou endure her to be thy master? Wilt thou suffer her to crow and to carpe ouer thee? And thus while they think to become wise men, they shew themselues fooles. For, are we wiser then our father Abraham, who accounted it no reproofe or reproach vnto him to obey the counsell of his wife, when she perswaded him to cast out the bondwoman and her sonne out of his house? No woman in Scripture more renowned and [Page 1007] commended for subiection and submission to her husband, yet she gaue him good counsell to her great praise; and Abraham is commanded to listen vnto it; for God sayd vnto him, In all that Sara shal say vnto thee, heare hir voice, Gen. 21, 12. Away then with the pride & peeuishnesse of all those that take it as a discredit vnto themselues to be put in minde of theyr duty by others, and refuse all counsel, whereof themselues are not the authors. Let vs put on the spirit of humility, and decke our selues inwardly wi [...]h lowlynesse of minde, to hearken to euery one that can direct vs in ye which is good. On the other side, it behooueth vs to beware of euill counsell, and of euill counsellors, for they are as the instruments of the diuell, and lye in waite to entrap vs. It is impossible to be free from these sonnes of Belial, we shall be assaulted by them, and therefore thou must be so throughly prepared against them, that if thy father that begate thee, or thy mother that bare thee, or thy wife that lyeth in thy bosome, [...] 13, 6. or thy friend that is as thy owne soule, shall entice thee secretly or openly, to any impiety against thy holy faith or obedience, remember from what b [...]tter root it proceedeth, and say vnto him as Christ did vnto Peter; Come behinde me satan. For when Peter began to disswade him from that g [...]eat worke vnto which the Father had sanctified him, and sent him into the world, he sayd vnto him, Get thee behinde mee Satan: thou art an offence vnto me, because thou sauourest not the things that are of God, but the things that are of men. A notable example for vs all to follow when we are moued any way to dishonour our God, and to wound our owne conscience by committing of sinne.
15 And he vttered his Parable, and said, Balaam the son of [...]eor hath saide, and the man whose eyes we [...]e op [...]ned hath s [...]e.
16 He hath said that heard the word of God, & hath the knowledge of the most High, and saw the vision of the Almighty, and being in a trance had his eyes vncouered.
17 I see that, but not now; I behold it, but not neere: there shall come a Starre o [...]t of Iacob, and a Scepter shall rise out of Isr [...]el, and [...]hall smite the coasts of Mo [...]b, and shall destroy all them that are behinde me.
18 And Edom shall bee possessed, and Seir shall be a possession to their enemies: for Israel shall do valiantly.
19 Hee also that shall haue Dominion, shall bee of Iacob, and shall destroy the remnant of the Citie.
20 And when he looked on Amalek he vttered his Parable, and sayde, Amalek was the first of [...]e Nations, but his latter end shall come to destruction.
21 And he looked on the Kenites, and vttered his Parable, and said; Strong is thy dwelling place, and put thy nest in the rocke.
22 Neuerthelesse the Kenite shall bee spoyled, so long as Ashur shal hold them c [...]ptiue.
We haue shewed already that the prophesies of Balaam doe concerne either Israel, or such as were strangers from the Commonwealth of Israel. The prophesie belonging to the Israelites hath bene already handled. Now Moses proceedeth to set downe other speciall prophesies which Balaam vttered concerning other particular Nations. For it pleased God to vse the meanes and ministery of this wicked man, to foretell the troubles and destruction that should come vpon them. The first of all those prophesies is against the Moabites and Edomites: the second against the Amalekites, the third against the Kenites. Against all these he prophesieth and foresheweth the ruines of their seuerall States and Dominions.
Now because al these were great & weighty matters, belonging to the subuersion, not of priuate persons or families, but of whole Countries and kingdomes, he vseth that preface and introduction which he did before, to procure credit and authority to his prophesy, declaring that he was inspired by the Almighty to speake, of which we haue spoken already in the beginning of this chapter. Touching the prophesie against the Moabites and Edomites, which is the fourth in number,The fourth prophesie of Balaam. and the first of those that concerne other nations that were strangers from Israel, hee sheweth that the glory of the Israelites shall bee so great, their dominion so large, theyr kingdome so mighty and magnificent, that it shal shake the Moabites, Ammonites, and Midianites, and men of the East in peeces, yea shal subdue Edom, and enter into their Cities and country, as their owne possession. This shall be the victorious conquest of the Israelites, whose glory is expressed by the name of a Starre, and whose kingdome is vnderstoode by the name of the Scepter, which is amplified in the beginning of the words, and prooued in the end of them. It is amplified by the preuenting of [...]n obiection, which is [...]ting, and may bee thus supplyed; When shall this be? Obiect. Or is the time thereof neere; that it should bee by and by looked for? The answer Answer. followeth: I see and plainly perceiue the certain and vndoubted trueth thereof, howbeit the season is not yet at hand: thou (O King) hast no cause to feare it, for it is not reserued for thy dayes, b [...]t must be fulfilled after many generations. For Dauid liued foure hundred years after the vttering and deli [...]ering of t [...]is prophesie, in whom it was accomplished. Thus he comforteth the King, and declineth enuy against himselfe. He proueth and confirmeth his prophesy by the courage and valour of the Israelites, for they shall doe valiantly, and destroy the enemies that remaine.
Now, in this prophesie thus propounded wee are to obserue two things: First, th [...] [Page 1008] interpretation of som things mentioned herein, and then consider when it had his accomplishment and fulfilling, which is the soundest way to vnderstād a prophesy. The words that require interpretation, are in the end of the 17. verse, It shall destroy all them that are behinde me. Some reade them thus, Shall destroy all the sonnes of Sheth, Lyra. in Numb. cap. 24. Ferus annot. in Numb. cap. 24. which they vnderstand, that Christ shall conuert all Nations and all mankinde to ye Catholick faith (for Sheth was the son of Adam, out of whose loynes ye whol world sprang) which is a wrested and far-fet interpretation. Others passe by it, as if they saw it not,Anal. Typ. in libros histor. or as if it were a stranger to them, and they to it, and therfore will claime no acquaintance of it: wherein wee may better praise their wisedome then their knowledge, as those which had rather not shoot theyr arrow then misse the marke, and stand stil rather then go out of the way. Others make these words all one with the former, & vnderstand them of the subuersion of the Princes of Moab,Cal har. in lib. Mosis. which is without all sap or sence; and besides they should set that downe obscurely & darkly, which before had bene expressed euidently and plainely. Or suppose that some Princes among them might bee called by this name; which is, to wander without a guide, to saile without a compasse, and to coniecture without ground or warrant. Others (among which some of the Iewes also are) take it to be some towne of the Moabites,D Chytr. enar rat. in Numer. which is here specially threatned. These interpretations (to which we might ioyne sundry others) being meere imaginations without reason, or fond collections without truth, or new conceites without credit, are not to be receyued of vs, or approued by vs. So then, all things beeing duly considered,Analy. Iun. in Num. we are rather to follow them that vnderstand the words appellatiuely then properly, both because such as take them properly,Pelarg cöment. in lib. Num cap 24. runne into an vnproper and impertinent interpretation, and also because the word is so taken in other places of holy Scripture, as Esay 24, 4. 2 Sam. 10, 4: in which places, the word [Sheth] both without any affixe,Pagni. thesaur. ling sanct. & with his affixe ioyned to it, signifyeth the hinder parts,Sedes, fundamentum, nates. which the Physitians by an honest and cleane terme, do call the fundament and that place which we sit vpon. Wherefore, by this borrowed and vnproper speech, wee may gather (not vnproperly) that Balaam vnderstood those people that were behinde him, or situate at his hinder parts, hauing relation to the situation of his body, as then it was placed. For when he vttered this prophesie, hee looked toward the West, where hee behelde the Israelites pitching theyr tents beside Iordan and Iericho, as we saw before, Num. 22, 1: so that turning his face towards the Israelites, the people of the East must of necessity be behinde him, the East and West being two contrary positions of the heauens, so that hee wc turneth to the one turneth from the other; and if the one be before him, the other must needs be behinde him. So then, as hee stood at that time, hee might haue called the Israelites the children of his face or fore-parts, being then before him as he stoode; as hee doth the Ammonites, Midianites, and other Easterlings, the sonnes of his back-parts, being then situate behinde him, whom afterwards the Israelites subdued. Thus much touching the meaning of this hard place in this prophesie: touching the accomplishment of this prophesie, it was fulfilled doubly; first temporally, then spiritually; first properly, then typically. Temporally it was begun in Dauid, 2 Sam 8, [...] who ouercame the Moabites, and put them to tribute; and figuratiuely finished in Christ, who is the true day-starre arising in our hearts, and the King of Kings, whose Scepter is a Scepter of righteousnes, of whose kingdome shall bee none end, whose dominion shall be from sea to sea, and from the Riuer vnto the end of the Land. Psal, 72, 8. & 60, 10. Hitherto of the fourth prophesie.
The next prophesie following is against the Amalekites, which is the fift in number:The 5 pro [...] sie of Bal [...] but the second that concerneth the Gentiles. For his eyes being cast towardes them and their countrey, he pronounceth two things of thē; the one past, and the other to come, and yet one the fore-runner and procurer of ye othe [...]. They beganne to fall already by the sword of the Israelites, as Moses hath declared. Exod. 17, 19. This word heere vttered shall pursue them, and persecute them vnto the death, vntill they be vtterly consumed. God hath determined by an vnchangeable decree to haue warre with Amalek for euer, and vtterly to put out his remembrance from vnder heauen. The Amalekites descended of the race of Amalek the Nephew of Esau, as it is testified in Gen. 36, 12. They were the beginning of the nations that first vexed and assaulted the people of God after they were brought out of the Land of Egypt, they were the first enemies yt came out against them to stop their way and passage toward the land of Canaan, & therefore they are commanded to haue warre with them, and to destroy them with the edge of the sword, according to the word of ye Lord, Deut. 25, 17, 18, 19. The Amalekites at this time thought nothing lesse then of theyr destruction to come: yet the sentence of death is pronounced against them foure hundred yeere before, and they cannot escape the danger thereof. This was accomplished partly in Saul, 1 Sam. 15, 7, who put many of them to the mercy of the sword; partly and especially in Christ, wh [...]se glorious kingdom is the vtter ouerthrow and ruine of al the Reprobate. Thus much of the fift prophesie against the Amalekites, whose Kingdome then flourished.
The sixt prophesie of Balaam is against the Kenites their next neighbors,The 6 pro [...] sy of Bal [...] bordering vpon the Amalekites, of whom Iethro the father in law of Moses came, as appeareth in Iudg. [Page 1009] 1, 16. 1 Sam. 15, 16: which were part of the Midianites, by whom we may vnderstand the Midianites themselues, one member being put for the whole, one principall family being taken for ye whole nation. These are here described, not only by their present estate, but also by their future condition. Their presente state was peaceable and prosperous, and seemed to promise a continuance of their glorie, and is therefore compared to a sure nest builded in a strong rocke, as in a place of safety & defence. Touching their future condition, he sheweth, that notwithstanding their secure dwelling & quiet habitation, and that they were without feare of danger to bee hurt of the people of God, who neuer disturbed their peace, nor offered them wrong; yet in processe of time, destruction likewise should come vpon them, when once the fire of warre should bee kindled, and breake in amongst them, to wit, in part, [...] 7, 22. when Gideon with three hundred men put to flight a great hoast of them, but most especially when the Assyrians and Babylonians carried them captiue out of theyr owne country. For when the Assyrians came vp with an army to waste Iudea, and to carry away the Israelites, [...]remy 25, 9. ranging ouer the land, raging with fire and sword, and wasting the neighbour-Nations, they spoyled the Kenites bordering vpon the Iewes; which doth verifie the common Prouerbe, It is some euil to be neere vnto euill. And againe, when thy Neighbours house is on fire, it is high time to looke vnto thine owne: and teacheth vs to esteeme as our owne, the damage of our neighbour, and to feare lest in the ruines of others, our destruction bee conspired. This calamity and captiuity was brought vpon them by Saneherib, who comming to spoyle Israel, spoiled them: and as they were carried away out of their owne country together, so they returned back againe into their Countrey together, as wee reade in the holy history of the 1. Chronicles, chap. 2, 53. And thus as they tasted of the same misery, so God made them partakers of the same mercy; as they were afflicted together, so also they were comforted together. Thus much of the method and meaning of these prophesies. The doctrines arising from hence are to be considered according to the seuerall prophesies: and first touching the first, against the Moabites.
[Verse 17. I see that, but not now; I behold it, but not neere: there shall come a Starre out of Iacob, &c.] In this prophesie Balaam foretelleth the future condition of the Moabites, declaring both that they shal be destroyed, and by whom. For God wil raise out of the contemptible stocke of Iacob, a bright Starre, that shall refresh the Church with his sweete influence, and giue them comfort against their enemies: This we shewed to be performed in the dayes of Dauid afterward, therefore he saith: I see it, but not now; nor neere at hand. This teacheth vs,Doctrine. The Church sometimes hath rest and glory. That sometimes God maketh the Church to flourish in this life. Howsoeuer God oftentimes bring trouble vpon his Church, and affliction vpon his people, yet at other times he giueth rest and peace, and continueth theyr prosperity a long time. This truth receyueth plentifull confirmation out of the booke of Iudges, chap. 3.11, 30. & 5, 31. & 8, 28: it is ye maine drift and scope of it, to shew how God in the miseries thereof prouideth a remedie, and giueth rest round about from all their enemies. God sometimes giueth them a time of breathing, and recouering their strength, and will not suffer the rodde of the wicked alway to rest on the lot of the righteous, Psalm 125, 3. We haue examples of this in the reigne of Salomon, Iehoshaphat, Hezekiah, Iosiah, and other godly Kings, which were as strong props and pillars in Gods house, & a sure stay to the seruants of God in well doing: he gaue them an outward estate that flourished both in wealth and pe [...]ce. This appeareth euidently in the booke of Ester, Ester 8, 1, 16. after he had deliuered them from the mouth of the Lyon that gaped as it were after his prey to deuoure them, the Church prospered, the head of Mordecai was exalted, comfortable letters were published and sent abroad for their safety, and vnto the Iewes came light, and ioy, gladnes, & honor. So the prophet Zacharie prophesying of their returne from captiuity, saith; That the streets of the City shalbe full of boyes & girles playing in the streets thereof, Zac. 8, 5. The booke of Iosuah is a notable storehouse of Gods mercy vnto his church, giuing them rest from their enemies, as hee had promised them, so that none were able to stand before them, Iosh. 22, 4. And as he dealeth with his Church in generall, so hee doth with his seruants in particular, as we see in Ioseph, Moses, Dauid, and diuers other, turning their mourning into ioy,Psal. 30, 11. loosing theyr sack, and griding them with gladnes.
The Reasons of this dealing of the Lord are many and most euident. First, his eares are Reason 1 open to heare the cries of his children, he seeeth their miseries, add putteth all their teares in his bottle of remembrance. This is it which the Lord declared vnto Moses when he called him to deliuer his people out of the thraldom and bondage of Egypt, Exod. 2, 7. I haue surely seene the trouble of my people which are in Egypt, and haue heard their cry, be [...]ause of their Taske-masters: for I know their sororwes. GOD hath made a couenant of peace with his people, & hath a compassionate sense of their miseries, and a feeling of their afflictions. There is a notable agreement and vnion betweene God and his Children. They in their crosses and calamities cannot but sigh and mourne: and they cannot so soone vtter a groane, but by by and by the Lord is touched with compassion. This is euidently recorded in the booke of Exodus 2, 23, where it is said, The childrē of Israel sighed for the bondage, and cried: and their cry for the bondage came vp to God. The prayers [Page 1010] of the faithfull preuaile much with God, if they be feruent. He vnderstandeth the words of their mouth, and the grones of the heart, and in his good time will heare them graciously.
Reason 2 Secondly, hee giueth vnto his Church oftentimes a sweet taste of earthly blessings, to the end his people might haue all occasions and opportunities to serue him. If they should alwayes beare the yoke vpon their necks, and haue the heauy burden of affliction lying on their backs, though they were strong in faith, and had their hope fixed in GOD, yet they would be soone dismayed and discouraged, and ioyne with the wicked, falling into the impieties of their persecuters. But God is the sunne and the shield of his Church, hee will giue grace and glory vnto it, and withholde nothing that is good from them that walke vprightly, Psal. 84, 11. He will comfort and defend them in their danger, he will exalt them to dignity after their distresses, least they should bee too much daunted and discomforted. This is the reason vsed by the Prophet, The rod of the wicked shall not alwayes rest on the lot of the righteous, lest the righteous put foorth their hand vnto wickednesse, Psal. 125, 3.
Vse 1 The vses now are to be marked and obserued of vs. First, acknowledge from hence with a sweet feeling, the infinite loue & compassion of God toward his people: he delighteth not to be alwayes chiding, and his anger endureth not for euer. Hee will not haue his Church to be alwayes vnder the crosse, but sendeth it some release: For hee endureth but a while in his anger, but in his fauour is life, &c. Psal. 30, 5, 6. Thus doth the Lord giue encouragements and comforts vnto those that faithfully serue and rightly worship him, whereby hee not onely testifieth his owne loue toward them, but allureth others by their example to trust in him, and daunteth all their enemies that hoped to haue seene their destruction. Such therefore, as are not mooued to confesse the loue of God vnto his seruants, and see not his kindnesse toward them, haue frozen harts; and shew themselues vnworthy of so great mercy.
Vse 2 Secondly, it sheweth vs that it is vnpossible for all the tyrants and enemies vnder heauen to prolong the time for the further vexation of Gods people, when God hath determined the release, and appointed the end of their troubles. All the creatures of God shall helpe them, and worke for them; yea, hasten the purpose and counsell of God. This appeared very notably in the deliuerance of Israel out of Egypt. When the time of foure hundred yeares (which God had appointed) were expired, albeit the King and his people had concluded to detaine them in bondage, they were by the ouer-ruling hand of God moued to thrust them out of the land,Exod 12, 33 and 14, 22. yea, euen to hyre them at a great price to depart, giuing them iewels of siluer and gold, and casting vpon them the most precious things that were in their possession: Pharaoh and his people forced them out of the land in hast, and whē they were hardned to follow after them, & to bring them backe againe, the winde wrought for them, the sea gaue them passage, and GOD that ruleth both winde and sea drowned their enemies. The time of deliuerance was come, and who could hinder or deferre it? The like wee see in the bringing of this people out of captiuity and bondage in Babylon, nothing seemed more vnlikely or vnpossible vnto the Saints themselues; for when the proclamation for the returne of the people was published, Psal. 126, 1, 2. the wonderfulnesse of the deliuerance seemed so great and incomprehensible, that they could hardly perswade themselues of the truth thereof, vntill they saw the Gentiles speake of it, and helpe them forward with ayd toward theyr country.
This serueth greatly to comfort and cheare vp the hearts of the faithfull, that seeing God will giue rest vnto his beloued people, vaine are the practises of the enemies, althogh they band themselues together, as Herod, Pontius Pilate, and the high Priests did in the dayes of Christ, yet we haue assurance of deliuerance, they shall not alwayes preuaile, the people of God shall be preserued, and all shall work for the best for their owne safety.
Thirdly, this must teach vs in the time of Vse 3 our distresses, while wee lye vnder the Crosse to relye vpon God, whatsoeuer troubles and tentations arise, although we should come to the gates of the graue, and passe by the doore of death, we must lift vp our heads, knowing that our deliuerance draweth nere. This then serueth to worke patience in the seruants of God, and to teach vs to waite vpon him, vntill the time of rest and refreshing come from the presence of God, for surely it will come, as the Prophet Habbakkuk teacheth, chapt. 2. verse 3. The vision is yet for an appointed time, but at the last it shall speake, and not lye: though it tarry, waite; for it shall surely come, and shall not stay. So, when the Angel had limited the time of the desolation of the holy people, and of the deliuerance of the Church, he pronounceth him blessed, that waiteth vntill that time, Dan. chap. 12. verses 11, 12. And when the soules of them that were killed for the Word, and the Testimony which they had maintained, cryed out with a lowde voyce from vnderneath the Altar; How long, Lord, which art holy and true! Dooest not thou iudge and auenge our bloud on them that dwell on the earth? An answer was giuen vnto them, That they should rest for a little season, vntill the number of their Brethren were fulfilled, Reuel. chap. 6. verse 10.
This the Prophet Dauid sheweth to haue beene his practice, earnestly waiting vppon the Lord for helpe and deliuerance out of all his troubles and dangers, as Psalme 123, verses 1, & 2. I lifte vp mine eyes vnto thee, which [Page 1011] dwellest in the heauens: Behold, euen as the eyes of seruants looke vnto the hand of their masters, and as the eyes of a maid vnto the hand of her mistris, so our eyes waite vpon the Lord our God, vntill he haue mercy vpon vs. Great are our feares and troubles, and many bee our infirmities, it behooueth vs greatly therefore, to cleaue vnto the liuing God without separation, and euermore continue our trust in him, and to poure out our meditations and prayers before him, vntill such time as hee graciously looke vpon vs, and grant our petitions; yea, it is our dutie whensoeuer we perceiue the time of our deliuerance to approach, or to be expired, or any signes and tokens thereof, as the sprouting of the Figge-tree, to appeare and to bee offered vnto vs from GOD: it is our duty (I say) to raise vp our faith, and to intreat God to bring his purpose to passe, and to make good the words of his owne mouth. When Daniel by reading the Prophets of God, knew that the number of yeares appointed for the desolation of Ierusalem was expired, he turned his face to the Lord with prayer, Daniel 9, 2. in fasting, in weeping, in sackcloth and ashes.
Vse 4 Lastly, it is the duty of all such as lye not vnder the crosse, to commend the common cause of their brethren to God. Hath God giuen vs rest on euery side? Do we liue in ease, sitting vnder our Vines and Figge-trees, enioying peace and liberty vnder a gracious Prince? Do we enioy health and wealth, and taste not of the bitter cup of affliction that others drinke of? It is required of vs not to forget the affliction of Ioseph, but to be mindfull of the miseries of other parts of the Church, and to haue a fellow-feeling of their sorrows, as that we be thereby prouoked to call vpon God for them. This the Apostle vrgeth the Church of the Corinthians to thinke vpon, 2 Corinthians, chap. 1. verse 7: that they being partakers of the suffering of the Saints, may also be partakers of the consolation. This is a duty needfull to be learned and considered. Wee know not what troubles may fall vpon our selues. There is nothing that happeneth vnto any of our brethren, but it may fall vpon our owne heads.
Let vs therefore call vpon God for others, and remember them that are in trouble,Heb. 13, 2. as if we were troubled with them, that so we may haue the benefit of other mens prayers, & be deliuered when wee fall into troubles. It is therefore a duty that we owe to God and our brethren, being touched with a respect of his commandement, & of their misery. His commandement should compell vs, their miserie should mooue vs not to be forgetfull of their condition. And from hence we should haue a double meditation. First, it is our parts to praise the name of the Lord, when hee giueth to our brethren, or to vs, any share of this outward prosperity, and manifesteth his loue vnto vs, by deliuering our soules from death, our eyes from teares, and our feete from falling, Psalme 116, 8.14. When he causeth our houses to be inhabited, our streets to bee replenished, our Citties to be stored, and great concourse of people to be assembled: it shold moue vs to render thankes to God, to pay our vowes in the presence of all his people, and to craue the continuance of his goodnesse vpon vs. This is it which the Prophet acknowledgeth, Psal. 116, 12, 13, saying; What shall I render vnto the Lord for all his benefites towardes me? I will take the cup of saluation, and call vpon the name of the Lord, So the Prophet setting downe the behauiour of the people, what it shall be, being deliuered from captiuity, sheweth, that they shall say in that day, O Lord, I will praise thee, though thou wast angry with me, thy wrath is turned away, and thou comfortest me. Behold, God is my strength, and song: he also is become my saluation, Esay 12, 1, 2. Let this be our practise when we haue tasted of his mercy, and haue receiued any deliuerance from him, out of our afflictions.
Secondly, we ought from hence to consider the peace and rest that God hath reserued for vs in the life to come. For, they are but a shadow of that comfort which wee shall feele in the kingdome of heauen, This is that which the Apostle concludeth from the rest in the land of Canaan, that there remaineth a rest for the people of God, to wit, in the kingdom of heauen, Heb. 4, 9. For, euen as the punishments and plagues that befall the vngodly, wc the Lord raineth downe vpon their heads, are as the messengers of death, and the fore-runners of destruction, and giue vnto them a tast of the paines and torments of hell: so the blessings bestowed vpon the godly, are as the first fruites of all their comfort.Rom 8, 23. The first fruites which the Israelites vnder the law offered to God, gaue hope and assurance vnto them, to enioy the rest of the increase: so the faithfull, hauing a feeling of the gifts giuen vnto them, and receiuing them as assured pledges and tokens of the fauour and loue of God towardes them in this life, do gather hope to haue the heauenly inheritance in time to come. For, if God be so gracious and mercifull vnto vs in these dayes of our pilgrimage, doubtlesse hee reserueth greater mercies for vs in the life to come, when we shal possesse euerlasting ioyes which no man shall take from vs, which neyther the eie hath seen, nor the eare hath heard, nor the heart can conceiue, when we shall really inherit that, which now by hope we wait for with much patience, 1. Cor. 2, 9.
[V. 18. A Star shal come out of Iacob, & a Scepter shall rise out of Israel, and shall smite the coasts of Moab, and shall destroy all them that are behinde: And Edom shall be possessed, & Seir shall be a possessiō to their enemies: for Israel shal do valiantly.] We haue heard before, that the purpose of Balak and Balaam was onely to curse the people of God. Heere we may see vpon whom the curse lighteth and falleth. Wherein [Page 1012] see how differing the wayes and thoughts of God are, from the purposes and pretences of men. The King of Moab intended a curse against Israel, and a blessing vpon himselfe: in both which he is disappointed. For as Balaam before pronounced a blessing vpon Israel, so in this place hee denounceth a curse to come vpon Moab. When the King perceiued the continuance of Balaams blessings to follow Israel,Numb. 23, 25. he bad him in choller and indignation, neyther blesse nor curse; he would haue taken it for a blessing, if Balaam would haue held his peace & said nothing. But he cannot finde this nothing at his hands: for hee proceedeth now to deliuer sundry curses against the Moabites, as before he had deliuered sundry blessings to come vpon the Israelites. And hereby is notably verified the saying of the Prophet, Psal. 109, 17, 18. As hee loued cursing, so shall it come to him: and as he loued not blessing, so shall it be farre from him: as he cloathed himselfe with cursing like a raiment, so shall it come into his bowels like water, and like oyle into his bones.
We haue heard already how these things were performed, when God raysed vp Dauid out of the loynes of Iacob, who smote the Tabernacles of Moab, and made the Curtaines of Edome to tremble. But these things, howsoeuer temporally fulfilled in Dauid and Salomon, haue spiritually and for euer their accomplishment and consummation in Christ Iesus, he is a King for euer, and hath an euerlastaing kingdome, albeit not of this world. Therefore the Apostle saith, This man, after he had offered one sacrifice for sinne, sitteth for euer at the right hand of God, and from henceforth tarrieth till his enemies be made his footstoole, Hebr. 10, 22, 23. Hee is the true star that shineth to euerlasting life heere spoken of, and the Scepter of his kingdome is a Scepter of righteousnesse, Hee shall be Ruler in the midst of his enemies. Psalm. 110, 2, and 45, 6. Hence it is that the Prophet Malichi calleth him the Sunne of righteousnesse, the brightest of all the stars that shine in the Firmament, and from which all the rest borrow and receiue their light, when he saith, Vnto you that feare my Name, shall the Sunne of righteousnesse arise, and health shall be vnder his wings, &c. Mal. 4, 2. Thus Christ speaketh of himselfe in many places, Iohn 8, 12. I am the light of the world, hee that followeth mee shall not walke in darknes, but haue that light of life. Thus Iohn witnesseth, chap. 1, 5, 9. This was that true light, which lighteth euery man that commeth into the world. So Zachary calleth him, The Day-spring from on high that hath visited vs, Luke 1, 78. And the Apostle Peter, The Day-starre that ariseth in our hearts, 2 Pet. 1, 19. Likewise in the last chapter of the Reuelation, verse 16. he saith;Reuel. 2, 28. I am the roote and generation of Dauid, and the bright morning Starre. Now as he is the Starre of Iacob to giue them light, so he is the King of Iacob to rule them, through whom they shall do valiantly, and bee enabled to ouercome their enemies. Heereby we learne, that the Church through Christ,Doctrine. The [...] shall t [...] ouer al [...] the [...] nemies or their peace. hath victory ouer spirituall enemies. The elect in Christ, shall subdue and triumph ouer all the enemies of theyr peace and saluation, both wicked mē and reprobate angels; yea, shall in Christ haue power ouer all the world. This promise was made from the beginning vnto mankinde, and vttered by the mouth of God, Gen. 3, 15. That the seed of the woman should breake the serpents head; which belongeth both to Christ and vnto his members. For the souereigne power of Christ is not giuen to the creature, but the ftuite and benefite thereof is giuen to the elect, and that two wayes: first, he maketh all his members partakers of part of his glory in heauen, whereas the whole world besides lying in wickednesse, is condemned in hell; and therefore the Apostle saith, Eph. 2, 6, We are raised vp together, and made to sit together in the heauenly places in Christ Iesus. And againe, The Saints shall iudge the world: not giuing sentence against the reprobate, but approuing the sentence of Christ. For as at the day of Assi [...]es, the Iudges being set to pronounce sentence of condemnation against malefactors, he is accompanied by the bench of Iustices, as by an honourable Senate of graue Counsellers, who not onely heare the giuing of sentence, but are witnesses & approue [...]s of it; so when Christ shall come as the Iudge of quick and dead, accompanied with thousands of his Angels in power and great glory, the elect set at his right hand shal first receiue the sentence of absolution & then being taken vp into the Clouds, shall sit vpon the Throne with Christ, and there approue & allow of the iust condemnation of all the wicked. 1 Cor. 6, 2. This is one great fruite & benefite of the power of Christ. Secondly, by this his power hee enableth his seruants to ouercome in their owne persons, the lustes of the world, the strength of sinne, the power of the diuell, the gates of hell, and al the enemies of theyr saluation. This the Apostle toucheth, Rom. 16, 20, saying; The God of peace shall tread Satan vnder your feete shortly. So the Apostle Iohn noteth this prerogatiue of the faithfull, 1 Iohn 2, 14. And in another place, All that is borne of God, ouercommeth this world. 1 Iohn 5, 4. Likewise in the Epistle written to the Church at [...]hyatira, Christ promiseth to them that ouercome and keepe his words to the end, That he will giue them power ouer Nations, so that they shall rule them with a rod of yron &c. Reuel. 2, 36.
The Reasons that may be rendred, will yet farther open vnto vs this point, and serue to Reason 1 gaine our affections to the embracing of it. For first, they do it by a liuely faith in Christs Name. The Apostle teacheth, that this is the victory that ouercommeth the world, euē our faith: Who is he that ouercommeth the world but he which beleeueth that Iesus Christ is the Sonne God? 1 Iohn, chapter 5, verses 4, 5. Great is the excellency and force of faith, which leaneth and stayeth vppon him that is able to doe all things. All things are possible to him [Page 1013] that beleeueth, saith Christ, Mar. 11, 23. Through him that strengthneth me I am able to do al things saith the Apostle, Philip. 4, 13. In all trials and tribulations a sound faith will minister vnto vs comfort and consolation, and giue strength to stand, an issue to escape, nay victory to ouercome. Do we lose temporall and transitory things? it saith, Thou hast treasure laide vp in heauen, Mat. 19, 21. Do wee beare the burthen of pouerty? it teacheth that our Father which is in heauen knoweth whereof we haue need,M [...]th, 6, 32. and what we want. Do we suffer persecution? and are we reuiled for righteousnesse sake? it telleth vs, that ours is the kingdom of heauen, and great our reward shall be in the highest place, Mat. 5, 10. Are we at the point of death, and ready to go the way of all flesh? it calleth to our remembrance, that whether we liue, wee liue vnto the Lord: or whether we dye, we dye vnto the Lord: whether we liue or dye, we are the Lords, Ro. 14, 8 Thus by faith we ouercome all things, Yea, we resist the diuell being stedfast in faith, and beate backe his tentations, 1 Pet. 5, 9.
Reason 2 Secondly, we shall not doubt of the victory, or feare to be ouercome, seeing that howsoeuer he be strong that ruleth in the world, yet he is stronger that ruleth in vs. True it is, the diuell goeth about like a roaring Lyon, seeking whō he may deuoure, and walketh in the earth too & fro to take his prey; yet the Lyon of ye Tribe of Iudah, that victorious Lion, hath broken his kingdome,Reuel 5, 5. hath gloriously triumphed ouer him, and gotten the victory. This is that reason which the Apostle expresseth, 1 Ioh. 4, 4, declaring that he is in vs by whom wee ouercome; Little children, ye are of God, and haue ouercome them: for greater is he that is in you thē he that is in this world. Here we see he comforteth the elect with a sure hope of victory, not thorough our owne power, but thorough the power of God who is greater then all. It was a great comfort to Elishaes seruant, 2 Kin. 6, 3, 16, to heare that they that were with them, were moe in number then they that were against them: but this giueth greater assurance, that he that ruleth in vs is greater then he that ruleth in the children of disobedience, of whō Christ saith, My Father which gaue them mee, is greater then all, and none is able to take them out of my fathers hand, Iohn 10, 29.
Reason 3 Thirdly, we are partakers of his annointing, he is our head, and we his members: he is the root, and we are the branches: so that euerie beleeuer may truly say, I am Christs, & Christ is mine: euen as the Spouse speaketh in Salomons song, cha. 6, 2. I am my welbeloueds, & my welbeloued is mine, who feedeth among the Lillies. It is a neere coniunction, nay, the neerest coniunction that is, between Christ & his church. The society of parents and children is great, of masters and seruants, as part of one household; likewise the society of brethren, sisters, and kindred. The vnion and fellowshippe betweene man and wife is greater then these: yet the coniunction between Christ & his church exceedeth all other, and is preferred aboue all other societies, whereby we are made not only the friends and brethren of Christ, but wee are made one with him, and he with vs, Ephes. 5, 30. we are become members of his body, and made flesh of his flesh, and bone of his bones. An heauenly, an holy, a comfortable, and most sweet fellowshippe: Hence it is that the Apostle saith, Wee haue an oyntment from that Holy one, and know all things necessary to eternall life, 1 Ioh. 2, 20. As he is the King and Priest of his Church, so hee maketh vs spirituall Kings and Priests to God his Father: so that his victory and power (as we noted before) is communicated vnto vs, & being ingrafted into him, is made ours.
The Vses are now to be handled as conclusions Vse 1 drawne out of this doctrine. First, this layeth before our eyes, or rather before our hearts, the great dignity of all true christians, they are victorious conquerors in Christ, and all the wicked are indeede, and shall be manifested at the last day to be their base vassalles and contemptible slaues; yea so is satan, hell, and death, all which shall bee troden vnder foote, as dung and dirt in the streets. The godly, that haue Christ both dwelling and reigning in them, are with Abraham the true heires of the world, and shall with Christ their Captaine breake the wicked into sheards like a potters vessel, Psal, 2, 9. We see how men admire the proud and haughty of the world, and esteeme the vngodly as the great Magnificoes, that may not be contemned or controlled: the poorest and meanest Saint of God, shal in time to come be their Iudge, & sit with Christ vpon the bench in glory, when they shall stand as their vassals at the barre, and bee iudged as most wretched caitiffes and malefactors, and receiue their wages according to their works. Then they shal say with horror of conscience, We fooles thought their life madnes, & their end without honor, but now they are counted among the children of God, and haue theyr portion among his Saints. Hence it is, that the Apostle reprooueth the Corinthians that abased and abused their dignity, that did bring their causes to be tryed and iudged before the wicked, Do ye not know that the Saints shal iudge the world? If then the world shall be iudged by you, are ye vnworthy to iudge the smallest matters, &c? 1 Cor. 6. verses 2, 3. This is a great honour vouchsafed to the faithfull: no earthly honor can be compared vnto it, all temporall glorie hath not so much as a shew or shadow of it. On the other side, great shall be the dishonor and disgrace, the shame and contempt yt shall be poured out vpon the vngodly, Dan. 12, 2. They haue heere the riches of the world, the pleasures of this life, the praise of men; they are feared of some, and flattered of others: but when this glory shall passe away as the wind, and flye as an arrow that is shotte at a marke, then they shall be arraigned as euill doe [...]s, and euery seruant of God shall treade them vnder their feete. Then they shall be separated from [Page 1014] the presence of God. Then they shall see all the godly whom they haue scorned and derided, receyued into the kingdome of heauen, and themselues shut out of the doores. Then they shall haue the continuall fellowship of the diuell and of his angels in hell fire, where shalbe weeping and gnashing of teeth.
Vse 2 Secondly, we must all be carefull to walke worthy of so great a calling. We must bee as spirituall Kings, to rule and beare sway ouer our thoughts, wils, and affections, ouermastering them as much as may be, proclaiming continuall warre against our corrupt natures, against the diuell, and against the world. And verily, he that can beare rule ouer his owne heart, is a true king indeede, and shall surely reigne for euermore with Christ in the life to come.Reuelat. 1, 6. He that hath beaten downe the kingdome of sinne and sathan, and receyued some measure of grace to reign ouer himselfe, hath performed a greater and more glorious work then he that hath subdued a kingdome. For all these enemies of our saluation, be horrible & hideous monsters, and fearfull Serpents. Their sting is deadly, their poyson is mortall. It is an hard labour to pull out their sting, and take away their poison from them. But they which are caried away with the swinge of their corruptions, as with a violent streame, hauing blindnes & ignorance to reign in their minds, rebellion in their wils, and loosenesse in their whole life, are not spirituall kings, but base slaues and bondmen. The strong man sathan keepeth the hold of theyr hearts,Luke 11, 21. and as Lord and King setteth vp his scepter there. Wherefore (my brethren) in respect of this our high calling, wee must make conscience of euery sinne. We heard before that we are made the iudges of the world. It is a shame for a Iudge to be a Theefe, that sitteth in iudgement to condemne a theefe: so is it a shame for vs to be giuen to wickednesse, that must iudge the wicked world when the iust shall appeare. A Iudge must take heede of those sinnes in himselfe, which he must condemne in others, lest it be sayd vnto him, Thou which teachest another, teachest thou not thy selfe? Rom. 2, 21, 22. This is that vse which the Apostle maketh to the Thessalonians, chap. 1, 10, 11, after he had shewed that at the comming of the Lord Iesus in might and maiesty, he would bee glorious in his Saints, & made maruellous in them that beleeue, hee intreateth that God would make them to walke worthy of their calling. And surely, if we haue any the least sparke of grace, or any feeling of our naturall condition when we were the children of wrath and the fire-brands of hell, it could not but work in vs a maruellous loue vnto God, a desire to please him, and a delight to bring foorth the fruites of righteousnes.
Thirdly, our victory in Christ offereth comfort Vse 3 vnto vs in all troubles, tentations, pouerty, and in death it selfe. We are to arme our selues with this power of Christ agaynst all terrors and feares that seeke to dismay vs. We are in Christ appoynted Kings and Iudges ouer those that trouble vs, conquerours ouer sathan and death. Our feare then is already past, let vs lift vp our heads, and bee of good comfort. This is that which the Apostle is bold to put vs in mind of, 1 Cor. 15, 56, 57. O death, where is thy sting! O graue, where is thy victory! Now thankes be vnto God, who hath giuen vs the victory through our Lord Iesus Christ. We shall not neede to feare the day of iudgement, for then our redemption draweth nere. We shall not neede to be affrayd of the comming of the Iudge, for he shal be our Sauiour. Howsoeuer therefore we seeme base vnto the world, and of vile account in the eyes of carnall men, whose portion is in this life, yet wee are indeed aduanced into the highest honour about him, receyuing by our communion and fellowshippe with him, a communication of his kingly power and glory, to subdue vnder vs the diuell and his angels. For, if wee fight with him, and vnder his banner, wee cannot lose the field, but shall bee assured to reigne with him. They then are deceyued that think them the scum and off-scouring of the world. This should also perswade all carelesse and backward persons to embrace true Religion, and giue it the cheefe seat in theyr hearts, forasmuch as it maketh them of the vesselles of wrath, and vassals of sathan, glorious Kings, and triumphant Conquerors ouer the powers of darknes. Furthermore, it should encourage the Ministers of the Gospel, and make them glad to labour in preaching the Word, and in winning soules vnto God, being set apart by Gods mercies, to consecrate men Kings and Priests vnto him, which is a great priuiledge. For they haue mighty weapons giuen them by their captaine Christ, to wit, the power of his Spirit, and the vigor of his mighty word, which causeth them to preuayle. Therefore, the Lord sayth by his Prophet Hosea, chap. 6, 5. I haue cut downe this people by the Prophets, & slaine them by the words of my mouth. And the Apostle teacheth, 2 Cor. 10, 5, 6, That the weapons of our warfare are not carnall, but mightie through God to cast downe holds. To conclude this vse, seeing God hath thus aduanced vs, let not vs disgrace our selues, but maintaine our dignity, and adorne our profession, that wee may finde comfort by it in our chastisements and afflictions.
[A Starre shall come out of Iacob.] We haue seene in the former Doctrine the glory of the Church, that the people of God are set apart by Christ, to be spirituall Kings vnto GOD the Father: a dignity giuen to them by him. Now, before we passe from this place, let vs consider of the title that is giuen vnto Christ, where we see hee is compared to a Starre, and called a Starre that shall come out of Iacob. This Starre wee haue shewed typically to signifye Christ, who is called the Light of the world, [Page 1015] the Sunne of righteousnesse, the morning star, the day-spring from on high. He is called by this name, [...] [...]easons [...] Christ is [...] a Star. and described by this title, First, because hee is the fountaine of all saluation and comfort. Secondly, to teach that all men by nature walke in darknesse, and in the shadow of death. Thirdly, because he will giue those that are his, ye light of knowledge in this life, and the light of perfect glory in the life to come, by which they shal be as starres of heauen, and shine in the firmament afterward.
Heereby we learne, that Christ Iesus is as the morning starre vnto vs, [...]rine. [...]st Iesus [...]e Day [...]ing in [...] hearts. bestowing vpon his people two excellent priuiledges & blessings; First, hee riseth vp as a bright starre in our hearts, casting from the the thicke clouds of blindenesse, and taking away the darke mistes of ignorance, enlightning them with the true sauing knowledge of God, sufficient for saluation, begun heere in this life, but shall be perfected in the life to come. Secondly, he will bestow vpon vs the light of perfect glory in the kingdome of his Father, by ye which we shall shine as the brightnesse of the firmament, and as the starres for euer & euer. These are two vnspeakable mercies, vnprizable, vnmatchable, to be deliuered out of the kingdome of ignorance, and to bee brought into the kingdome of light; to be glorified in heauen, and to be made partakers of eternall life. So then, we see by this comparison, that by Christ we haue the light of vnderstanding, & shall haue the glory of immortality to know God euen as we are knowne. Touching the first clause, that he will manifest all the mysteries of God vnto his Church, the Prophet Ioel foretelleth, chap. 2, 28, That he will poure out of his Spirit vpon all flesh, their sonnes & daughters shall prophesie, their olde men shall dreame dreames, and their young men shall see visions, they shall be all taught of God, and they shall know him from the least to the greatest. So our Sauiour sayeth to his Disciples, Math. 13, 12. To you it is giuen to know the secrets of the kingdome of heauen. Now (saith the Apostle) we see as in a glasse darkely, but then wee shall see face to face: now I know in part, but then shall I know as I am known. 1 Cor. 13, 12. Touching the second clause, that the faithfull shall receiue the light of perfect glory after this life, the Prophet Daniel witnesseth, That they which bee wise, shall shine as the brightnesse of the Firmament, and they that turne many vnto righteousnesse, shall shine as the starres for euer and euer. [...]an. 12, 3. The performance heereof is remembred, where thousand thousands out of euery nation, kindred, and tongue, praise the Lambe, for that hee hath made them. Kings and Priests to reigne ouer the earth.
Reason 1 The truth of all this will yet better appeare vnto vs, if we marke the Reasons. First, Christ hath receiued a fulnesse of the Spirit and graces without measure, that they might flow vnto all his members, who receiue from him grace for grace, sufficient for their places in the Church heere, and for their saluation afterward. For in him are hid all the treasures of wisedome and knowledge, as a Fountaine that is without bottome, which can neuer bee drawne dry. Col. 2, 3. Therefore the Euangelist saith, That of his fulnesse wee all receiue, and grace for grace. Iohn 1, 16. So then Christ is full of heauenly graces, and spirituall gifts, that we might bee annointed by him, and receiue our portion frō him. For he obtained them, not to keepe them to himselfe, or to couer them vnder a bushell, but to bestow them vpon his Church So long as he is full, we need not feare to be empty,Iohn 1.14. so long as he is stored, we cannot be destitute. If once we depart from him, it is in vaine to look for one drop elsewhere.
Secondly, he hath obtained by prayer of Reason 2 his Father (who can deny him nothing) that from him we should receiue the light of glory, because as he is ioyned to the Father, and one with him so we shall be ioyned to him & receiue of his glory. Heere we know in part, and prophesie in part, and all good things are vnperfect: but when that which is perfect is come, that which is in part and vnperfect shall bee done away, 1 Cor. 13, 10: for as he being Mediator between God and man hath receiued of the Father, so shall we receiue of the Father being in him. This he speaketh to his Father, Ioh. 17.22, 23. The glory which thou gauest me, I haue giuen thē, that they may be one as we are one I in them, and thou in me; that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loued them, as thou hast loued mee. Christ is the band or knot of the vnion betweene God and vs: for in him the Mediator, heauen and earth is as it were ioyned together; which otherwise could not be, So then, when he shall appeare, wee shall appeare with him, cloathed with righteousnesse, and cloathed with his glory, which he also receiued to make vs partakers of.
Thirdly, such as keepe his words, they loue Reason 3 Christ; and they that loue Christ, are beloued of him and of his Father, so that he will shew himselfe vnto them, and withhold no good thing from them. This Christ our Sauiour setteth downe, Iohn 14, 21.
The vses of this title giuen to Christ, being Vse 1 called the starre of Iacob, are diuers. First, this teacheth vs that they haue no property nor interest in this Starre, eyther touching the light of sauing knowledge, or the brightnesse of heauenly glory, that liue in blindnesse and ignorance, that follow the works of darknesse, delight in sinfull pleasures, and leade a loose and lewd life. If we haue no light of Christ shining in our hearts, & scattering the blacknesse of darknesse from our soules, and yet looke to receiue any comfort or refreshing from him, when this Sunne of righteousnesse shall appeare in glory, wee are vtterly deceiued, and shal be disappointed of our hope. Let vs not looke for any consolation from him, but woe and confusion of faces. This our Sauiour [Page 1016] teacheth in the Gospel, Iohn 3, 19. This is the condemnation, that light came into the world and men loued darknesse rather then that light, because their deeds were euill. It must needs be a strange darknesse that cannot be driuen away by the beames of this bright shining. It must be a very grosse and wilfull blindnesse, where the continuall light of the Gospel proceeding from the louing face of Christ the Sunne of righteousnesse, hath wrought no knowledge nor profit in the wayes of godlinesse. The Apostle in this respect, saith, If our Gospel be hid, it is hid to them that are lost, 2 Cor. 4, 3, 4. in whom the god of this world hath blinded the minde, that is, of the Infidels, that the light of the glorious Gospel of Christ, which is the Image of God, should not shine vnto them. Christ the Sunne of righteousnesse hath appeared, and shined gloriously in this part of the earth; and yet (alasse) how many are there starke blinde, and willingly blinde, euen vnder the ministry of the most painefull seruants of God, that labor in the Lords vineyard, and spend their strength to giue light to others? If a man hearing the voyce of a trumpet, yet will stop his eares, or hauing the light of the day, yet will shut fast his eyes, this is a wilfull ignorance,2 Pet 3, 5. and a presumptuous sin that shall encrease their iudgement and condemnation. This doth our Sauiour teach, Iohn 15, 12. If I had not come and spoken vnto them, they should not haue had sinne: but now haue they no cloake for their sinne. The Prophets prophesying of the times of the Gospel, and of the people that should beleeue in Christ, declare (as we noted before) that God would poure out his Spirit vpon all flesh,Esay 11, 9. & 2, 3. that all should bee taught of God, that the earth should bee full of the knowledge of the Lord, as the waters do couer the sea. What shall we say of these things? The palpable ignorance and horrible blindnesse which is seene in the world, sheweth plainly, that we are not that people. The Prophet telleth vs what readinesse and forwardnes should be in men to come into Gods house for encrease of knowledge, to be instructed in his wil, and to walke in his wayes, that they should say one to another, Vp, let vs goe and pray before the Lord, let vs seeke the Lord of Hoasts, and I will goe also. Zach. 8, 21. We are farre from this zeale, and from encouraging one another in good things, and therefore the blessings of God do stand farre from vs also. So then, we see such as liue in ignorance and sinne, are darknesse, and haue no communion with Christ; for what fellowship can there be betweene light and darknesse?
Vse 2 Secondly, wee must all haue a speciall care that this Starre may rise in our hearts, & that the Sunne of righteousnesse may reioyce and refresh vs. Now the right way to haue him with a gracious aspect to shine vpon vs, is for vs to regard and giue heed to the lesser lights, the candle-lights, or starre-lights, which are fore-runners of this starre, to wit, the light of the Prophets, of the Apostles, and other seruants of God, which are appointed to direct vs in the course of our life, and to point out vnto vs this light. So the Apostle saith, Ye haue a sure word of the Prophets, vnto which yee shall doe well to giue heed as vnto a light that shineth in darke places, vntill the day dawne, and the Day-starre arise in your hearts, 2 Pet. 1, 19. And our Sauiour calleth his Disciples the light of the world, and a City set vpon an hill. Iohn Baptist was a burning and a shining Candle, Iohn 5, 35. They that will not follow these lights, nor seeke to be guided by these starres, shall neuer feele the comfort of this Starre of Iacob. So thē, these places of the world, where those lesser lights haue no entertainment, or where by the malice of the people they are remoued, or their lights put out, are most wretched and miserable. The people are said in the Prophet to haue walked in darknes, Esay 9, 2. Math. 4, 13. and to haue dwelled in the land of the shadow of death, before these lights shined on them. So long as Israel was without a preaching Priesthood to deliuer vnto them the Law of God, so long they were without God and his word, 2 Chron. 15, 3. So long as they wanted these Stewards of the Lords house, to giue them their portion of meate in due season, they endured a greeuous famine of the soule, and perished for want of food. It standeth vs therefore vpon, to reioyce in these lights, and to be glad when these starres begin to shine among vs, they are the ioy and solace of the earth, howsoeuer they be basely esteemed off in the world, and reproched by them that loue darknesse more then light, because their wayes are euill, Iohn 3, 20, 21: for euery man that euill doth, hateth the light, neyther commeth to the light, lest his deeds should be reproued; but hee that doth trueth, cometh to the light, that his deeds might bee made manifest, that they are wrought according to God. The Galatians did so affect Paul, that they would haue pulled out both their lights (to wit) their eyes to do him good, Gal. 4, 15. But the practise of our times, and the lamentable experience of our dayes, sheweth the contrary; men seeke by all wayes and deuices they can, to dim and darken these lights, by greeuing and vexing them, by disgracing and slandering them, by molesting and troubling of them, by discouraging and discountenancing of them, that so they might hinder the building of the Lords house. If these men were asked the question, whether they would haue Christ shine in their hearts, and arise as a bright starre, to scatter the cloudy mistes of their vnbeleeuing minds, no doubt they wold answer, it is their desire, and that they finde more vse of the light of Christ in their soules, then of the shining of the Sunne in the Firmament; and yet so long as they do not vse those meanes whereby the beames of this Starre of Iacob may shine vpon them, they make it manifest, they regard not the Starre it selfe. And therefore let no man flatter himselfe, that hee [Page] regardeth the Gospel, or Christ the bringer of the glad tydings of saluation, when they will not open their eares to the Gospel preached, by such as Christ hath appointed ouer vs.
Vse 3 Lastly, we must take heed we be not deceiued in iudging of this light. For many imagine they haue the light of this Sunne of righteousnes, and of this starre of Iacob, whē they haue but a false light. True it is, Christ is in himselfe, & of himselfe alwayes a light, howsoeuer he be receiued: albeit men shut their eyes, and will not see his brightnesse, yet remaineth he the light of the world. For the Sun shineth in the firmament, howsoeuer some are blinde, and cannot see, and others might see, yet make themselues blinde. Therefore the Prophet I say saith, chap. 60.1, 2, 19. Arise, O Ierusalem; be bright, for thy light is come, and the glory of the Lord is risen vpon thee: thou shalt haue no more Sunne to shine by day, neither shall the brightnesse of the Moone shine vnto thee: for the Lord shall bee thine euerlasting light, and the daies of thy sorrow shall be ended. When the Sun which is called the eye of the world, and is the light of the day, riseth vpon vs, and commeth toward vs, it doth quicken and reioyce vs, it causeth life & fruite to appeare in those creatures which seemed to be dead & dry before: so if this Day-starre do truely rise vp in our hearts, it will not onely enlighten our vnderstanding, but so heate our frozen and dead hearts, as that it will put the life of righteousnesse into vs, and make vs walke as children of light, that need not be ashamed who mark theyr steps and behold theyr wayes. Therfore the Apostle speaketh to euery one of vs, that considering the season, it is now time that we shold arise from sleepe, for now is our saluation nearer then when we beleeued it: the night is past, & the day is at hand, let vs therefore cast away the works of darknesse, and let vs put on the armour of light, walking honestly as in the day, not in gluttony and drunkennesse, not in chambering and wantonnesse, not in strife and enuying, Rom. 13, 11, 12. We haue heere a notable direction how to know whether this starre be risen vpon vs or not. If he haue wrought these effects & fruites in vs, if by the bright beames of his Spirit, & sweet influence of his grace, he hath cast out of our mindes the darke clouds of ignorance and blindnesse, and caused vs to see what the acceptable will of God is, if he haue sanctified vs by the holy Ghost, whereby the kingdome of sinne is euery day more and more suppressed, and we reformed according to the Image of God, to serue him in holinesse & true righteousnesse; if these things be in some measure in vs, we may be well assured, that this starre of Iacob hath shined vpon vs. But if these things be not wrought and effected in vs, but that wee remaine still in our sinnes and ignorances, we haue no part in Christ, we haue no portion in this Sunne of righteousnesse. He hath neuer entred into our hearts, his beames of grace and mercy haue neuer shined vpon vs, we are still holden vnder the dominion of darknesse, and in the condemnation of him who is the Prince of darknesse, to wit, the diuell. Therefore the Apostle exhorteth all of vs, Awake thou that sleepest, and stand vp from the dead, and Christ shall giue thee light: walke circumspectly, not as fooles, bu [...] as wise, redeeming the time, because the daies are euill. Ephes chapt. 5, verse 14. And the same Apostle in another place saith, If any man bee in Christ hee is a new creature, 2 Cor. 5, 17. If yee haue heard him, and haue beene taught by him, cast off the olde man which is corrupt, and put on the new man which after God is created vnto righteousnesse and true holinesse. Eph 4, 21, 22. Let vs all remember this truth, and no more deceiue our owne soules in perswading our selues to be in Christ, when as yet we neuer tasted of his Spirit, nor were made partakers of his heauenly graces.
[Verse 20. And when he looked on Amalek, he vttered his Parable, and saide, Amalek was the first of the Nations, &c.] Hitherto wee haue spoken of the Prophesie of Balaam against the Moabites: now followeth his prophesie against the Amalekites in these words, which is the fift in number, and the second among them that concerne the heathen that were not of Israel; wherein we haue already seene in what sence the Amalekites are called the first of the Nations, not that simply they were first of all people, for they came of Esau, as Moses witnesseth, Gen. 36, 16: but because they were the first that fought against Israel, after they were come out of the Land of Egypt, & therfore shold be themselues destroyed. In setting downe this practise of ye Amalekites,Doctrine. Warres are of great antiquity. we finde it warranted, that warres in the world haue beene ancient among men. To gather armies, and to muster men to battaile, is no new deuice, but an old and ancient practise among the sonnes of men. In the tenth chapter of the booke of Genesis, verse 9, Nimrod began to be mighty vpon the earth, and is saide to be a mighty hunter before the Lord the beginning of his kingdome was Babel. And in the 14, chap. we haue mention of two armies, one raised by Chedor-laomer and his confederates the other by the Kings of Sodome and Gomorrha; these rebelling, the other punishing their rebellion, betweene whom was a cruell battel fought. This we see in the sonnes of Iacob, raising a force against the Sheehemites,Gen. 34, 25. vnder the conduct of Simeon & Leui, who were the firebrands of warre, and the trumpets of sedition; they came vpon them on a sodaine, and slew all the maies among them, and after this violence offered vnto their persons, they spoiled the City. We shall not need to stand further vpon this point, the books of Ioshua & of Iudges, the books of the Kings and of the Chronicles, together with lamentable experience of all ages and times, confirme this to haue beene a common practise among men of olde, to raise warre one against another, and [Page 1018] to try their causes and quarrels by the dint of the sword.
The Reasons heereof are not hard to finde. Reason 1 For first, howsoeuer men are carried headlong with rage and reuenge one against another, yet the diuell is the bellowes to kindle the coales, who was a murtherer and a man-slayer from the beginning, as our Sauiour speaketh vnto the Iewes, Iohn 8, 44. Yee are of your father the diuell, and the lustes of your father ye will do; he hath bene a murtherer from the beginning, and abode not in the truth, because there is no truth in him. This he declareth to the Church of the Smyrnians, That it should come to passe, that the diuell shall cast some of them into prison, Reu. 2, 10: and afterward, chap. 12, 17, it is saide, The dragon was wrath with the woman, & went and made war with the remnant of her seed which keepe the Commandements of God. This is it that Michaiah spake to Ahab, Who shall entice Ahab that he may goe and fall at Ramoth Gilead? Then there came foorth a spirit, and stood before the Lord, and saide, I will entice him, 1 Kings 22, 20. Seeing then the diuell is the stirrer of diuision, and the kindler of contention between man and man, and betweene kingdome and kingdome, no maruaile if waging of warre, & effusion of blood be deriued from him, as frō the principall and chiefe cause.
Secondly, sinne is so vgly a monster, that it Reason 2 hath separated vs from God, and disordered al the affections of men, and made them enuious, cruell, bloody, couetous, ambitious, and treacherous one against another: as great loue as among Wolues, as great mercy as among Lyons. This the Apostle setteth downe, Titus 3, 3. And to the very selfe same purpose the Apostle Iames speaketh in the fourth chapter, verse 1. From whence are warres and contentions among you? Are they not hence, euen of your pleasures that fight in your members? By the law of creation we were created to abide in a fellowship with God, and in an vnion one with another. But when sin brake in, we fell from God, and one from another, into all misery.
Thirdly, the wise God disposeth all things Reason 3 by his prouidence, and turneth the actions of men to set foorth his glory, the glory of his mercy in preseruing of the good, and the glory of his iustice in ouerthrowing of the vngodly. True it is, among all the works of men, nothing seemeth so vnbrideled and vnlimited as warre: yet it is ordered and determined of God, so that not a Sparrow falleth vnto the ground without the will of our heauenly Father. This is noted in the holy history touching the rough answer of Rehoboam, whereby the tenne Tribes reuolted from the house of Dauid, and bloody warres continued between them: where it is saide, It was the ordinance of God, that the Lord might performe his saying which he had spoken by the Prophets, 2 Chron. 10, 15. and 11, 1. So the people are prouoked both to praise the Lord for the auenging of the cause of his seruants, by destroying theyr enemies, and preseruing them aliue, Iudg. 5, 2, 21. and to acknowledge his iustice in ouerthrowing and consuming all theyr aduersaries, Iosh. 1, 5. Numb. 31, 1, 2. insomuch that there was no man able to withstand them.
The vses are now to be made of this Doctrine. Vse 1 First, seeing warres carry an ancient stampe vpon them, that in all times man hath risen against man, nation against nation, and kingdome against kingdome, and as mighty hunters, haue chased and pursued one another to death: let vs not maruaile when we heare of warres, and of rumors of warres, nor bee dismayed when wee perceiue people in fury carried like wilde beasts one against another; these things should not seeme strange vnto vs, neyther need we to admire them as ye wonders of the world. Rather it behoueth vs to enter into this meditation, to consider that iniquity doth abound,Mat. 24, 7, [...] & that the charity of many waxeth cold. For the more these stirres, tumults, and insurrections do encrease & gather strength, the more doth charity decay, & the fruites of loue languish and pine away among vs, and the more ought we to be prepared for the approching of the second comming of Christ to iudgement. Then will he make an end of al diuision and contention that are now sorife and common in the world.
Secondly, seeing the mischiefe of war hath Vse 2 bene from olde, not lately bred as a new birth, but the childe of former times, say not the old times are better then these, grow not wanton & weary of things present, to loathe the blessings we do enioy, as the manner of many men is. We complaine that wee are fallen into euill times, we praise the dayes that are past, & consider not we murmure against God, who hath made all things good, & gouerneth all things well. Such is the impatiency of men at the feeling of present calamities, that they are ready to breake out into a mutiny and murmuring against him, vpon whom they lay the cause of heauy and hard times. The present state of things is greeuous, because present troubles are neerely felt, and former discommodities are forgotten long ago. This we see notably expressed vnto vs in the example of the Israelites, whose present condition was loathed, and that past was desired: they cryed out, the former times are better, would God we were againe in the Land of Egypt, where we sate by the flesh-pots, whē we eate bread our bellies full, Exod. 16; 3. Numb. 26, 3, and 11, 5, & 21, 5: we remember the fish that we did eate for nought, the Cucumbers, the Pepons, the Leekes, the Onyons, and the Garlike. But they had forgotten the fiery furnace, and making of Bricke, they had forgotten the drowning of their Infants, and the hard taske-masters that were set ouer thē, they remembred not theyr seruice & sore labour with all manner of burdens, and bondage, and cruelty, insomuch that they vttered many sighes and grones, & grew weary of their liues. And thus it is with many [Page 1019] of vs, though former times were more lamentable, yet the present are more loathed. How many are there that commend the dayes already past, and magnifie the times of the forefathers? then all things were cheape, then all things were plentifull, now all these are deare and hard to come by. These are like those Idolaters that Ieremy complaineth of in his prophesie, that saide, Wee will burne Incense to the host of heauen, as we haue done, we and our fathers, for then had we plenty of victuales, & were well, & felt none euill: but since we left off to burne Incense to the heauenly bodies, and to poure out drinke-offerings vnto them, we haue had scarcenes of all things, and haue bene consumed by the sword, and by the famine Ieremy 44, vers. 17, 18. Thus do many of the men of our times; they esteeme religion by the backe and belly, and measure the truth of GOD by the line of their owne making, to wit, by feeding and filling of the body, But we must consider, that plenty and dearth, warre and peace, sicknesse and health, are sent of God, and acknowledge them to be his works, who is constrained for the abuse of his blessings, and the contempt of his word to take them from vs, and to scourge vs with his roddes to bring vs to repentance. This is that vse which Salomon teacheth in his Ecclesiastes, chapter 7, 11, 12. Be not thou of an hasty spirit, to be angry, for anger resteth in the bosome of fooles: Say not thou, why is it that the former daies were better then these? For thou shouldst not enquire wisely of this thing. What sinnes breake out in these last dayes, that were not in the former? Were not hatred, malice, enuy, murther, debate, whoredome, adultery, idolatry, sedition, couetousnesse, pride, treason, and such diuellish practises and inuentions in all ages from the beginning? When Adam had but two sonnes borne vnto him,Gen 4, 8. 1 Iohn 3, 12. was not one of them a murtherer? Did not Caine hate his brother and slay him? And did not his posterity fill vp the measure of theyr sinnes, and make the earth to stinke with their vnsauory works of darknesse in the nosthrils of God, that he was constrained to wash them away with an vniuersall flood? Wee must therefore search into the true causes of euils, and not falsely accuse the times, but lay the fault vpon them that liue in the times. If we would grow better, the times also would become much better. But so long as mens manners are deformed, the times cannot be reformed and amended. Thus then we see, [...] Virg de [...] lib. 2. 4. 10. that the confusion of warre hath bene of olde, and therefore they no better; so that it behoueth vs to bee contented with those things which presently we enioy, and not to breake out blasphemously against God, and ignorantly against the times.
Vse 3 Lastly, seeing the rage of men to ioyne in battell, & meete in hostile manner in the field hath beene of great antiquity, let vs all consider, that as warres haue beene of olde, so they may come againe wee know not how soone. Though we seeme now to liue secure without danger of enemies, or feare of warre, yet the miseries of a cruell warre, and the loosenesse of a secure peace, may sodainely meete together. It standeth vs in hand to giue GOD the praise, that hath sent vs peace, and made vs to dwell in safety. How many of our brethren do see, and haue seene many pittifull spectacles,Esay 13, 16. & felt many wofull mischiefes this way? The butchering of men, the ryoting with women, the ruinating of families and noble houses, & the vtter sacking of Cities and Kingdomes? Let not vs promise to our selues any security, let vs not dreame of perpetuall peace & tranquility, and so lull our selues asleepe with deceitfull hope. There is nothing that hath bene, that may not be againe. There is a time to loue, and a time to hate: a time of warre,Eccl. 3, 8. and a time of peace. If God send this scourge among vs, the Cities full of people are made solitary, being quickly wasted and made desolate. Let vs be thankful to God for the daies of our peace, and pray to him to giue vs grace to vse our peace aright, lest he draw the glittering sword vpō vs. For if he bring the sword vpon a Land, and say, Sword, goe through the Land, and destroy both man and beast out of it, Ezek. 14, 17. (as we, our fathers, and our posterity, are at his commandement) it is nothing for him to make hauocke among vs, and to worke out a plentifull desolation.
[Amalek was the first of the Nations, but his latter end shall come to destruction.] Wee haue spoken already of the former part of these words touching the Amalekites inuading of Israel, and making warre against them, the history whereof we reade in the booke of Exodus, chap. 17, verse 16. Now we are to consider the latter part, wherein we may behold the recompence of their worke, and how God retaileth the inuasion of his people. They soght to destroy Israel, themselues shall be brought to destruction. They drew the sword, themselues are threatned to perish with the sword. That which themselues worke, they are constrained to suffer at the hands of other: so that with the same that they do offend, they are punished.
From hence we learne,Doctrine. The wicked are punished according as they offend. that God oftentimes plagueth men in those things and by those things wherein they haue sinned and offended. God auengeth and punisheth in the same kinde and measure as men prouoke him. We haue a notable example heereof in Adoni-bezek, Iudg. 1, 6, a proud, insolent, and bloody minded man, he is serued as hee serued others, he had the thumbes of his hands, and of his feet cut off, as he had serued the seuenty kings which he tooke in battell. This it is which Samuel saide to Agag one of the Kings of these Amalekites that now we speake of 1 Sam. 15, 33. As thy sword hath made women childlesse, so shall thy mother be childlesse among other women, and so he hewed him in peeces before the Lord. Dauid defiled his neighbours wife, the hand of [Page 1020] God did so follow him, that his owne wiues were defiled by his owne sonne in the sight of all Israel, 2 Sam. 12, 11. We reade how Ahab shed Naboths blood to obtaine his vineyard, which he refused to sel vnto him: but the Prophet was sent vnto him with an heauy message, saying; Thus saith the Lord, In the place where dogges licked the blood of Naboth, shall dogs licke euen thy blood also, 1 Kings 21, 19, 23. and also of Iezabel the worker of all this mischiefe, spake the Lord, saying; The dogs shall eate Iezabel by the wall of Izreel. He slew Naboths children, & his owne sonnes were slaine. He took possession of the vineyard, but he lost his owne kingdome. The wicked man (saith Dauid in the Psalmes) hath made a pit, and digged it for his brother, and is fallen into it himselfe, he prepared a sword to kill his neighbour, and it entred into his owne heart, Psal. 7, 13, 15. So the Prophet speaking of Babel, the ancient enemy of the Church, denounceth this iust retribution of God, Woe to thee that spoilest, and wast not spoiled: and dost wickedly, and they did not wickedly against thee: when thou shalt ceasse to spoile, thou shalt be spoiled, when thou shalt make an end of doing wickedly, they shall do wickedly against thee, Esay 33, 1. And this truth is verified, not onely by these examples, but by continuall experience. The extortioner and cruell dealing man is oftentimes in his posterity eaten out & consumed by the extortioner. Psal. 109, 13. The Gamester making game his delight, and his pleasure his God, is snared in his owne wayes, so that gaming is his ruine. The drunkard many times perisheth in his drunkennesse, and is brought to an vntimely death, sometimes by the immediate hand of God, sometimes by dropsies and other diseases. The vniust and wrongfull dealer hath that which hee deuoured, drawne out of his bowels, and is made by the hand of God to vomit it vp againe The couetous man that ioyneth house to house, & land to land, that heapeth vp liuing and riches by fraud and oppression to his destruction, is made as a spunge, which when it is full, and hath soaked vp what it can, is crushed and wrung out to nothing. The vncleane liuer, and filthy fornicator, hath his strength consumed, his substance wasted, his flesh eaten, and the markes of his beastly vncleannesse set vpon him by the reuenging hand of God, to his perpetuall shame, infamy, reproch, and confusion. The like we might say in all other sinnes, God doth most commonly make euery mans sinne his bane, his poyson, his fall, his woe, his destruction and vtter ruine, verifying that which Salomon speaketh, Prou. 1, 31, and 26, 27. They shall eate the fruite of their owne way, and be filled with their owne deuices: he that digs a pit shall fall therein, and he that rolleth a stone, it returnes vpon him.
The Reasons follow. First, God is a iust Reason 1 God, he is the common Iudge, euen the Iudge of all the world, who hath said, Vengeance is mine, I will repay, and therefore his iustice doth effect it, and bring it to passe. This the Apostle declareth, It is a righteous thing with God to recompence tribulation to them that trouble you, 2. Thess. 1, 6. So the Prophet teacheth, Hab. 1, 13. That he is of pure eyes, and cannot see euill, nor behold wickednesse to allow or approue it.
Secondly, it is most agreeable to the precise Reason 2 rule of equity, that there should be a proportion betweene the sinne and the punishment, that euery one should receiue like for like, and drinke such as he hath brewed. God commandeth it to the Magistrate, as a law in his proceedings,Exod 21, 2 [...] that there should be an eye for an eye, a tooth for a tooth, hand should go for hand, foote for foote, burning for burning, wound for wound, stripe for stripe, and life for life. If God impose this vpon Magistrates, much more will he himselfe do it. He that requireth equity in Iudges and Magistrates, wil much more shew himselfe iust and equal. This is it which the Lord enioyneth touching spirituall Babylon, Reuel. 18, 6, and 16, 5, 6, and 13, 10. Reward her as she rewardeth you, and giue her double according to her works: and in the cup that she hath filled to you, fill her double. &c. So then, whether we consider the iustice of God, or the rule of equity, we see that God punisheth as man sinneth, he rewardeth according to the manner and measure of his offence.
The vses follow to bee considered. Will Ʋse 1 God thus repay and retaile? Then let euery one looke to haue his sinne brought vpon his owne head, and to be rewarded fully, according to his owne works. The equity of this is acknowledged of Iob, chap. 31, 9, 10. If my heart haue beene deceiued by a woman, or if I had laide waite at the doore of my neighbour, let my wife grinde to another, and let other men bow downe vpon her. The like we may say of all other sinnes; looke not to escape the hand of God, but feare to commit sinne being thus punished. Hast thou beene a bloody beast? looke for blood againe. Hast thou bene cruell? Cruelty & extortion shall both wring and waste thee. He that smiteth with the sword, shall perish with the sword: there shall bee iudgement mercilesse, to them that are without mercy. On the other side, in doing good, and exercising loue to others, looke for loue and good from God and man. This made Nehemiah pray to God to remember him in kindnesse, according to all that he had done to his people. Neh. 5, 19. This made the Apostle craue mercy at ye hands of the mercifull God for Onesiphorus, because he shewed mercy vnto him, and refreshed him in his necessity, 2 Tim. chap. 1, verse 16. The widow of Sarepta, sustayning the Prophet, & relieuing him with part of that poore pittance that was left her, receiued an ample recompence, during the time of the famine to her and her sonne, being miraculously sustayned, 1. Kings 17, 14. Obadiah fed an hundred Prophets of the Lord, and hid them in caues from the wrath of Iezabel, the Lord shewed mercy vnto him againe, so that he was the first [Page 1021] that had the Prophet directed vnto him to reueale the remouing of the present iudgment from the land. So then the consideration of this dealing of God against sinners, is a terrour to the vngodly, teaching vs to auoyde sinne, and the dangerous society of sinful men, lest partaking of their sinnes, wee partake also with them in the punishment, Ierem. 51, 6. And likewise serueth as a great comfort to the godly, assuring them to finde the fruit of their loue, and to receiue mercy at his hands, who leaueth not a morsell of bread, and a cup of cold water, giuen in faith out of an heart vnfaigned, vnrewarded.
Secondly, it iustifieth GOD in his actions, Ʋse 2 and proueth that there is no iniquity with our God. This doth Elihu set downe vpon this consideration, Hee will render vnto man according to his worke, and cause euery one to finde according to his way. And certainely, God will not doe wickedly, neither will the Almighty peruert iudgment, Iob 34, 11, 12. So then, the Lord bringeth his iudgements in this manner to passe, that the mouth of the wicked should be compelled to iustify God, and to condemne himselfe, when he receiueth measure for measure, as hee hath done. When Iudah had ouercome Adonibezek, and had cut off the thumbes of his hands and feete, hee did acknowledge it to be iust, and that the hand of God had found him out, and repayed him according to his deserts; for (saith he) Seuenty Kings hauing the thumbes of their hands and feete cut off, gathered bread vnder my table: as I haue done, so GOD hath rewarded mee: so they brought him to Ierusalem, and there hee dyed, Iudg. 1, 7. GOD suffereth them long to escape, and to runne on in their euill actions, but in the end he repayeth them; and rather in their owne kinde, then in another, that it might appeare to be his handy worke, and not a matter that fell out by chance or casualty vpon them, So doth the Church reioyce, that the Lord had done vnto them as they thought and intended to doe vnto the Church.
Ʋse 3 Thirdly, wee are in this respect and consideration, to waite for the performance of this promise, and to looke with faith and patience for the iustice of GOD in recompencing and rewarding the wicked, with the like to fall vpon themselues wherewith they haue plagued his people. Wee see this duty performed by the seruants of GOD in the Prophet Esay before remembred: for hauing declared that the spoyler shall be spoyled, and the destroyer shall be destroyed, they say, O Lord haue mercy vpon vs, wee haue waited for thee: be thou, which wast their arme in the morning, our helpe also in time of trouble, Esay 33, 2. To the same purpose speaketh the Church in the Psalme, O daughter of Babell, worthy to be destroyed, blessed shall hee be that rewardeth thee as thou hast serued vs: blessed shall hee bee that taketh and dasheth thy children against the stones, Psal. 137, 8, 9. Let this duty be practised and performed of euery one of vs: although wee see the wicked proceede and go forward in his wickednesse, as if hee had made a league with death, and a couenant with hell, yet it behooueth vs to possesse our soules with patience: and albeit hee spread himselfe like a greene Bay tree, yet in the end his leaues shall wither, his branches shall bee cut downe, and his root shall rot; GOD will draw him foorth in his good time vnto iudgment, and proportion his plagues and punishment according to his sinnes.
Lastly, this doctrine ought to warne vs to Ʋse 4 take heede that wee abuse not any of Gods blessings, or any of his creatures to any sinne or excesse, seeing GOD hath threatned to turne them to our curse and confusion; so that wherein soeuer hath beene our wickednesse, therein also shall be our woe: our malice shall turne to our owne mischiefe, our vncleannesse shall fall out to be our owne vndoing. This the wiseman teacheth, that because of the whoorish woman, a man is brought to a morsell of bread, and such an one will hunt for the precious life of a man, Pro. 6, 26. So such as delight to follow drunkennes, it turneth to their destructiō, (for ye very creatures grone & trauel as it were in paine to be deliuered from this bondage of corruption, in which they are after a sort holden for a time, and do cry out vnto God for vengeance against them,) according to ye saying of Salomon, Prou. 23, 29, 30. To whom is woe? to whom is sorrow? to whom is strife? to whō is murmuring? to whom are wounds without cause? and to whom is the rednesse of the eyes? Euen to them that tarry long at the wine, to them that goe and seeke mixt wine. Wherefore let vs vse the creatures of God aright, that they may be seruiceable and comfortable vnto vs, and that they may helpe to further and encrease our blessednesse, which they will do if they bee well vsed. This our Sauiour teacheth his Disciples, Math. chap. 13, 16. Blessed are your eyes, for they see; and your eares, for they heare. Euery gift and creature of God that thou abusest, shall further thy condemnation, and bring vppon thy head his iust iudgement. Euery instrument of thy body, and power of thy soule that thou hast abused to sinne, shall encrease thy woe and torment, as appeareth in the example of the rich man.
[Verse 22. And he looked on the Kenites, and said, Strong is thy dwelling place, and put thy nest in the rocke: neuerthelesse, the Kenite shall be spoiled, &c.] In these words going before, we heard of Balaams prophesie against the Amalekites. Heere Moses setteth downe his prophecy against the Kenites; which is the sixt in number, and the third among those that are denounced against the vnbeleeuers and idolatrous nations. Concerning the Kenites, wee haue spoken sufficiently before, which were the posterity of Iethro, the father in law of [Page 1022] Moses, and these dwelled among the Amalekites, before they departed from them, as appeareth, 1. Sam. 15, 16, so that they obtained mercy, and were not destroyed, because they shewed mercy vnto the children of Israel, when they came vp from Egypt. The scope of this prophecie is to declare, that howsoeuer these Kenites thought they dwelled safely, and had their seat as it were a nest made in a strong rocke, that might be assaulted, but not subdued; besieged, but not ouercome; yet, when they promised to themselues the surest peace, and greatest security, destruction should come suddainly like a whirlewinde, and carry them away.Doctrine. The iudgments of God many times come suddenly. From hence we learne, that the iudgments of GOD vpon secure and sinfull persons, doe many times come suddainly. Howsoeuer the Lord bee a God of patience, and beareth with the vessels of wrath, appointed to destruction, yet when men think themselues free and farre from all danger, iudgement lighteth on them, encreased by the speedinesse of the execution. This wee see in sundry examples of Gods proceedings against the vngodly. The Egyptians that pursued after the Israelites to the midst of the sea, were suddenly drowned, the waters couered them, their chariots failed them, the Lord fought against them, Exod. 14, 26. Whiles Balteshazzar made his feasts, dranke wine in all excesse, and praised his gods of gold and siluer, at the same houre appeared fingers of a mans hand, writing on the plaster of the wall, foretelling his finall confusion, which immediatly after followed, Dan. 5, 5, 30. When Pharaoh refused to let the people go, as God commanded and Moses required of him, & had bin scourged by many plagues, he, his Princes, his people, and whole land; yet they hardened their hearts, and walked stubburnly against him: suddainly at midnight the Lord smote all the first borne in the land of Egypt, from the first borne of Pharaoh that sate on his throne, vnto the first borne of the captiue that was in prison, & all the first borne of beasts, Exod. 12, 29. Thus Christ describeth his second comming, that it shall be suddaine, speedy, and at vnawares, Math. 24, 37. So in Lots time, They were giuen to lust of the flesh, to pride of life, to fulnesse of bread, to abundance of idlenesse to contempt of the poore; Ezek. 16, 49: these were the chiefe and capitall sinnes of the Sodomites, others followed and accompanied them, and behold suddainly, the Lord rained downe fire and brimstone from heauen, which was their portion, and consumed them, Gen. 19, 24. Such shall the comming of Christ to iudgment be, when men say, peace, peace; safety, safety, and thinke not of any danger, suddaine destruction shall come vpon them as a thiefe in the night, &c. 1. Thess. 5, 2, 3.
Reason 1 The reasons for further confirmation of this truth do follow. For first, God is the mighty Iehouah, that knoweth all the wayes and workes of his enemies, which labour in the fire, and conspire in vaine against God & his people. Howsoeuer the vngodly think him to be weake and to want strength, or to bee farre from them, & not to see their dealings, yet by wofull experience they shall finde the power of his hand. This is the reason vrged by Moses in his song, declaring that they sanke as a stone, and were consumed as stubble; hee giueth this reason, The Lord is a man of warre, his Name is Iehouah, Exod. 15, 3. The world hath had many worthies & men of warre excelling in might, & glorious in victories; but the Lord passeth them all, whose Name is eternall, and almighty, able to execute all his iudgments at his owne pleasure. His power is not limited & stinted: there is no power on earth, but that which is receiued of him, who bringeth all his purposes to passe, and his counsels take effect.
Secondly, the vngodly are of a dead heart, Reason 2 and despise the warning giuen vnto them of God: they haue no desire or affection to any thing but the pleasures and profits of this life. This is the reason, why the flood was brought vpon the old world, and wherefore destruction shal come vpon this old world at the comming of Christ, because albeit they were warned by the preaching of Noah, yet they were drowned in the delights of the flesh, and neuer turned to the Lord till the flood came, Mat. 24. Deadnesse of heart, & contempt of the word are feareful sinnes in the former age, & in these times wherein we liue. Such men make but a mocke in their hearts of all that God promiseth or threatneth, saying to themselues, where is the promise of his comming? 2, Pet. 3: and thereupon oppresse their brethren, & rage against God and his people, vse outragious & leud dealings, follow euery motion of sin, & breake out into all enormities.
Thes vses are in the next place to be handled. Vse 1 First, we may truely conclude, that they are blessed that thinke of the day of their reckoning, and of the time of the account that they must giue of their stewardship, and so prepare their garments, that they be not found naked. Wee see how men in danger, as in a fire comming in the silence of the night, are glad to catch any thing to couer and hide themselues: so must wee be clothed with Christ, and put on his righteousnesse. There fore our Sauiour Christ saith, Who is a faithfull steward and wise, whom the master shall make ruler ouer his houshold? Math. 24, 44, 46. And to the same purpose hee speaketh in the Reuelation of Iohn, Reuel. 16, 15. There is no way for the vngodly to escape. When a thiefe, hauing a purpose to doe a mischiefe, commeth vpon an house in the night when all be asleep, and so taketh them vnprepared and vnprofitable, being in bed and destitute of all helpe, they cannot escape or shift themselues out of the way. There can be no preuenting of this fearefull and suddaine destruction, by foreseeing the appointed time, and by determining of the season before-hand, so as wee may liue as we list vntill that time: For as the [Page 1023] lightning commeth out of the East, and is seene into the West, so shall also the comming of the Sonne of man be, Math. 2 [...], 27. So then, wee may see the blessed estate and condition of all such as wisely consider the suddain comming of Gods iudgments, and the falling of men into them as a bird into a snare, being thereby made circumspect and wise, to preuent a mischiefe before they fall into it. On the other side, wee may conclude, the cursed and wretched estate of all vngodly and wicked men, they are suddainly taken as in a net, and horribly consumed. They fall into the pit, before they dreamed of any danger. They feele their owne misery to be without redemption, before they would see it to preuent it. Happy are they that see the plague comming, and doe auoyde it.
Vse 2 Secondly, it is our duty to awake out of sinne, & to be watchfull ouer our own soules; we must not sleepe in sinne, nor giue our selues to security, but be careful and circumspect that wee be not suddainly ouertaken. Wee ought alwayes to be occupied in the workes of godlinesse, and in the duties of our calling, to performe them as in the sight of God; to the end, that being alwayes ready, wee should not feare his comming. This is the charge that Christ giueth vs, to be alwayes ready, M [...]th. 24, 44. Luke 12, 35. To this purpose doth he giue this exhortation, that seeing wee know not when the Sonne of man will come, whether at euen or midnight, at the cocke crowing, or in the dawning, we should carefully watch, & pray continually; Mar. 13, 35, 36, 37. Luke 21, 36. And ye which Christ speaketh of the end of the world, must be considered of vs touching the end ofour own daies, and must teach vs so to number vp our times, that we may apply our hearts vnto wisedome, that wee should haue our loynes girt, and as it were our staues in our hands, that euery houre we may looke for our Lords comming. The Lord would haue vs know his first comming, because the knowledge thereof was profitable and necessary, and therefore he reproueth the Iewes, that they knew not the time of their visitation, Luke 19, 45. But his second comming he hath hid from vs, as vnnecessary ad vnprofitable; nay, as dangerous and hurtful vnto vs, lest we should say with the euill seruant: My master doth deferre his comming, and thereupon begin to smite our fellow-seruants, and to eate and drinke with the drunken: whereas the Master of that seruant will come in a day when hee thinketh not, and at an houre when hee is not ware of, and will cut him off, and giue him a portion with the vnbeleeuers, The seruant that knoweth his Masters will, and prepareth not himselfe, neyther doth according to his will, Vse 3 shall be beaten with many stripes.
Lastly, albeit he be patient, let vs not put off from day to day the time of our repentance. It is the exhortation of Christ to the Church at Sardis, Remember how thou hast receiued and heard, hold fast, & repent, & Reu. 3, 3. The Prophet denounceth a grieuous woe to all them that put away the euill day,Amos 6, 3. that continue still in their wickednesse, and think that Gods plagues are not at hand. This is the mother of many euils, when a man neuer considereth of the day of his death and dissolution, and that the day of his appearing is neere, and the time of his answering at hand; he regardeth not what iniuries he offereth, hee committeth many grieuous sinnes. So then, the consideration of the suddainnesse of Gods iudgements affoordeth a notable vse against the drowzie security and prophanenesse of those that mocke and dally with repentance, as if it might bee obtayned at their owne pleasure. These men thinke it a vaine thing to trouble themselues that way, vntill they bee ready to dye, and do lye at the very last gaspe. These men regard not how they liue, so they may haue time to call for pardon, and to cry, Lord haue mercy vpon me. But vnderstand (O yee foolish men,) that not eue [...]y one that saith, Lord, Lord shall enter into the kingdome of heauen, but he that doth the wil of our Father which is in heauen, Math. 7, 21.
The iudgements of GOD are threatned to come vpon thee as a thiefe, and to sweepe thee away suddenly, thou knowest not whether thou shalt haue an hour or moment giuen thee to repent. Thou mayest be smitten with sudden death. When thou risest out of thy bed, thou knowest not whether thou shalt lye downe againe. When thou lyest down in thy bed, thou knowest not what may happen vnto thee before it be day. Let God be in our first thoughts in the morning; let him bee in our last thoughts in the euening. Let vs remember him rising and lying downe. Let vs call our selues to an account of our doings euery day, what euil we haue done, what good we haue left vndone. Let vs continually commend our selues, our soules, our bodyes, our goods, our brethren into Gods hands (as a most faithfull keeper) by earnest and faithfull prayer; and not goe into our beds, as the dog into his kennell, or the swine into his stye, or the Oxe vnto his stall. Boast not of to morrow, for thou knowest not what a day may bring forth, Pro. 27, 1. Thy self may be dead, thy house fired, thy goods spoiled, thy Children destroyed, and a thousand miseries bee multiplied vpon thee. And if thy daies be prolonged, the longer thou continuest in sin, the harder thou shalt finde it to repent. Thy heart is more hardned by custome & continuance. An olde ruinous house, the longer it is let run, the more labour, time, and charges it will require in reedifying and repayring. An olde disease is more hardly cured. The deeper a nayle is driuen with the hammer, & the more blowes are giuen it, the harder it is to plucke out againe. He that will not be fit to day, shall finde himselfe lesse fit to morrow, & his heart euery day lesse inclined then other to turne to [Page 1024] God, and more and more hardened. Wherefore let vs while it is called to day, repent and be reconciled to God, that when his iudgements come sodainely, ye destroyer may passe ouer vs, and we remaine safe vnder the shaddow of the Almighty.
23 Againe, he vttered his Parable, and saide; Alasse, who shall liue when God doth this?
24 The Ships also shall come from the Coasts of Chittim, and subdue Ashur, and shall subdue Eber, and he also shall come to destruction.
25 Then Balaam rose vp, and went, and returned to his place: and Balak also went his way.
Hitherto of the speciall Prophesies belonging to seuerall people, both to the beleeuing Iewes, and vnbeleeuing Gentiles: for he hath spoken of the Israelites, Moabites, Edomites, Amalekites, and Kenites. Now wee come to the last of his Prophesies,The seuenth Prophesie of Balaam. appertaining ioyntly and generally to many people: wherein we must consider three things; First, the entrance into it: Secondly, the Prophesie it selfe: Thirdly, the conclusion of the history. The entrance into it, is not set downe simply and nakedly, but is garnished with an effectuall and rhetoricall exclamation, as it were with an earnest admiration of the greatnesse and horror therof, Alasse! who shall liue when God doth this? As if he should say, O how great and greeuous shall those calamities be? The which, albeit none of vs that are now aliue, shall liue to see or feele, yet they shall most certainly come to passe, and woe vnto them vpon whom they shall fall. The Prophesie it selfe followeth, setting downe exceeding iudgements of God against great kingdomes and Monarchies of the Assyrians and Grecians. The former iudgments were against particular Nations: these are against whole Empyres. And first of all, whereas the Chaldeans vnder Nimrod, and the Assyrians vnder Ninus, vsurped dominion ouer whole Countries & Kingdomes: he sheweth, that in processe of time, ships should come from the shore of Chittim, that is, the Nauy of the Grecians, and the army of the Seleucians, which should subdue both the Hebrewes and the Assyrians. By Chittim, in this place, he meaneth Cilicia, which descended of Kittim, one of the posterity of Iauan, of whom wee reade in the booke of Genesis, chap. 10, verse 4.Esay 23, 1. Ier. 23, 10. For Alexander the Great, setting out a fleet rigged and furnished, especially by them of Cyprus, (which is now seuered from the continent of Cilicia) and after him the posterity of Seleucus Nicanor, wasted Assyria, Iudea, Palestina, and all Syria, with perpetuall inrodes and incursions which they made into them, and in the ende subiected them all to themselues.
True it is, Alexander did rather prosecute his warres by Land seruice, then by Sea: yet whē the Embassadours of Tyre, Eze. 28, 2, (an Island situate in the sea) had giuen him a mock trusting in the fortification of the place,Q urt [...]. gest. [...] lib. 4. despising his land power, refusing to suffer him to enter into their City, and esteeming themselues woorthy rather to ioyne with him as friends and confederates, then to become h [...]s subiects and vastalles; he was constrained before he could do any thing against them, to send for his shippes from Cyprus, whereby he preuailed more against the Tyrians, then by the Peres and Moles that he builded, as Q [...]intus Curtius at large relateth in the fourth book of the noble acts of Alexander. This is it which Balaam spake of in this place. The Assyrians were vanquished by Alexander, the Hebrews which came of Eber were oppressed and vexed by the posterity of Seleucus descending from Alexander, Gen. 10, 21. & 11, 15. & 14, 13.
Likewise when the Grecians had ruled their time, and had proudly borne themselues as conquerors of the world, arising of small beginnings, they also perished after a litle time, as Balaam heere pronounced long before the euent thereof came,Dan 2.34 and as Daniel afterwardes prophesied immediately before the accomplishment thereof, which was effected and brought to passe by the power and puissance of the Romanes, which serued them as they before had serued others, and tooke the Empire and Monarchy from them as they had taken it from others. Thus we see how al earthly things, euen the mightiest Estates, & greatest Dominions of largest circuite, are subiect to their times and seasons of reuolution;G [...]i [...]. [...]t, [...] lib 2. so that in mortall felicities, there can bee no assurance nor perpetuity. For as it is an infallible property belonging to all humane things, changing with that swift and violent returne whereby they did rise to their exaltation and fulnes: so these great Princes & Potentates, these Kingdomes and Empires rising with their felicity into humors of pride and security, and forgetting in their greatnes the great God of heauen and earth that did set them vp and shewed that hee was able to throw them downe (as appeareth most euidently in Alexander, who would bee called the sonne of Iupiter, and was content to suffer them to fall downe flat vpon the ground & worship him:) these I say, saw the declination of their prosperity and great triumphs, thereby shewing themselues more happy to get glory, then able to keepe it. We see therefore in these examples, that all Monarchies haue their periods and points of continuance, as it were the center to which they tend, and in which after sundry mutations and alterations they fully are accomplished.
Thus much of the Prophesies both speciall and generall: Now, in the last Verse, Moses hand [...]th the euent both of these Prophesies, and generally of the vvhole Historie; [Page 1025] Balaam, rose vp, departed and returned, that is; he went his way with a purpose and intent to returne vnto the place from whence he came, but he stayed among the Midianites, either to expect the issue and fruite of his counsell (among whom also he was slaine, [...] 31.8. as appeareth after in this booke) or being hyred of them to doe some other exploite.
Thus Balaam the sorcerer is defeated, the superstitious King is disappointed, the people of GOD are eased of a deadly enemy; and lastly, the exceeding mercy of GOD is commended to the Church, ouerturning the practices of them, making good the words of his owne mouth, and causing the inuentions of his enemies to vanish into smoake, according to the saying of Moses, Deuter. 23, 5. They hyred Balaam to curse thee, neuerthelesse the Lord thy God would not hearken vnto him, but turned the curse to a blessing vnto thee, because the Lord thy God loued thee. And the Prophet Micaiah calleth vpon the people, to consider this kindnesse of GOD toward them, chap. 6, verse 5: O my people, remember what Balak King of Moab had deuised, and what Balaam the sonne of Beor answered him, that ye may know the righteousnesse of the Lord. Wee haue heard what great preparations were made, what charges the King defrayed to bring his purpose to passe, and yet preuaileth nothing against the Israelites; his onely refuge was patience, a cold comfort to rest in: his onely reuenge was complaint, a weake weapon to fight withall. Wee haue heard of Balaams comming to curse the people, of his diuinations, sacrifices and prophecies: his chiefest wages was the Kings wrath, a cold contentment; his highest honour whereto he was aduanced, was to take his heeles and be gone, a poore preferment. Thus much of the order obserued in these words.
Touching the doctrines that arise from this diuision, wee haue already handled at large such as are heere offered to our considerations. When Balaam speaking of great afflictions that shall fall vpon sundry places and people, sayth, That GOD shall doe this: chapter 21, verse 6. he teacheth that GOD is author of all chastenings and punishments, there is no euill in the city which hee hath not done. Besides, hee declareth that GOD rayseth vp one euill man to scourge another, chapter 21, verse 25. Lastly, hee setteth downe the manner of Gods punishments to be proportionable and answerable to the offences and dealing of men, chapter 24, verse 20. GOD punisheth in the same kinde as man sinneth. They that tooke away the Empire from others, haue the Empire taken from themselues. GOD dealt with them as they had dealt with others, and caused them to perish with the sword, that drew the sword vpon others. Now, let vs proceede to the handling of other doctrines, which may be gathered from hence.
Verse 14. [The shippes also shall come from the coastes of Chittim and subdue Ashur, and shall subdue Eber, and he also shall come to destruction.] In these words, as we haue declared in setting downe the method and meaning of them, Balaam prophesieth of the rising and falling of great Princes and Empires. They had their heads lifted vpon high, and were aduanced vnto the greatest honour, but suddainly they came tumbling downe, and all their glory lay in the dust, From hence we learne,Doctrine. Such as are in greatest place of honour, many times fall suddainly. that great men, & mighty Princes sometimes in greatest honour, suddainly decay & come to nothing, they are in a moment cast downe, and left destitute when they little thinke of it, and come to great extremity. This we see verified often in fighting great battels, such as not long afore were in great pompe, in the middest of souldiers, men of might and great command, hauing strong armies, and many chariots, are suddenly brought low into great misery, flye for their liues, and are glad of a poore harbor to saue their liues, as we see in Sisera, in Saneherib, and sundry others, Iudg. 4, 16. Behold this in proud Haman, he gloried in his fauour with the people, in his greatnes with the King, in his grace with the Queene, who had none to the feast but the King and him: he repined, and was euen consumed with enuie, to see one looke vpon him, and not doe reuerence vnto him: but on the suddaine, he lost both honour and life, and was hanged himselfe on the gibbet which hee had set vp for Mordecai, that spake good for the King, Ester 7, 10. This wee see in Agag king of the Amalekites, he flourished in his kingdome, and his people liued securely in their cities, but Saul came suddainly vpon them, slew the people, and tooke the King aliue. And when he thought the danger gone, he said merrily and pleasantly, Truely the bitternesse of death is passed; then did Samuel hew him in pieces before the Lord in Gilgal, 1. Sam. 15, 32. This likewise appeareth in Nebuchadnezzar, whom Daniel compareth vnto a great and strong tree, the height thereof reached vp vnto heauen, the sight thereof to the ends of the earth; the boughs thereof were faire, and the fruit thereof much, it made a shadow vnder it for the beasts of the field, and the fowles of the heauen dwelt in the boughes thereof and all flesh fed of it, Dan. 4, 18.19, who as he walked in the royall palace of Babel, and gloried in the worke of his own hand, saying; Is not this great Babel that I haue built? &c. while the word was in the kings mouth, this voyce came downe from heauen, Thy kingdome is departed from thee: So they droue him from men, they turned him out of his kingom, they made him eat grasse as oxen, & his body was wet with the dew of heauen. This sudden alteration in a moment somtimes befalleth the faithfull seruants of God. Dauid was made a great man in Israel, beloued of the Princes, honored of the King, aduanced to be his sonne in law, of whom they sang by course [Page 1026] in their play, and said, Saul hath slaine his thousand, and Dauid his ten thousand, 1. Sam. 18, 7. but on [...] suddaine hee was in exile among the wilde goates, and constrained to put his life in hazard in a strange countrey. So Iob was one of the greatest and richest men in all the East, who in the turning of an hand became one of the lowest and poorest; so that they mocked and derided him,Iob 30.1. whose fathers hee refused to set with the dogges of his flockes; that is, with the meanest of his house.
Reason 1 Neither can wee much maruaile at this change of the place and estates of the sonnes of men, confirmed vnto vs by all experience in the examples of Pharaoh, Achitophel, Saul, Sifera, Saneherib, Herod, and of infinite others in the acts and monuments of the Church; seeing this falleth not out by chance or fortune, but it is the Lords doing, and the worke of his right hand. This is the reason that Iob expresseth, Now I am their song, I am their common talke, they abhorre me, and flie farre from me, and spare not to spit in my face, because that GOD hath loosed my cord, and humbled me, Iob 30, 9, 10. This Hannah in her song toucheth, 1. Sam. 2, 7.8. Where we see the Lord lifteth vp, hee pulleth and putteth downe according to his owne wil and pleasure, who maketh the highest tyde to haue the lowest ebbe.
Reason 2 Secondly, as he worketh his owne will, so hee will humble and abase the sonnes of men to make them know themselues. Wee thinke our selues great men, wee will ascend aboue the height of the clouds, and exalt our selues aboue the starres, wee lift vp our hearts aboue our brethren, and will be like the most High: so that God is constrained to bring vs downe to the graue, & lay our honor in the dust, yt we may know we are but men, whose life is but vanity & vexation of spirit. We should neuer be humble and lowly in our owne eyes, vnlesse we saw how God casteth downe the mighty from their seates, scattereth the proud in the imagination of their hearts, and sendeth the rich away empty, Luke 1, 52, 53.
Vse 1 The vses follow to be obserued. First, from hence consider and confesse the difference betweene earthly and heauenly honour, between the honour of men, and that which is of God. Earthly honour when it is at the highest can giue no assurance of continuance, nor minister peace of conscience, nor satisfie with the benefite of contentment, because it endureth but for a season; but the honour which we shall enioy after this life with God, is like himselfe. Hee is vnchangeable and without shadow of turning, hee is constant and euer like himselfe: so is the honor and glory which he hath reserued for vs, It is laide vp as a treasure in heauen, where neither the moth nor canker corrupteth, and where theeues neither dig through nor steale, Math. 6, 20. We see what the fauor and friendship of men is, wee see what the highest preferment is that men can attaine vnto: both they and their aduancement fall as the Sommer fruite, and their place knoweth them no more. But the honour which wee shall finde in heauen, and enioy with the glorious Saints of God in the heauenly habitations, lasteth for euer, and there shall be no end thereof. What foolishmen are we therefore, and more then foolish, that so much admire the vaine glory of the earth, and haue our eyes dazled with the deceitfull beauty of the dignities of this world, and doe not consider the stablenesse of that glory reserued for vs, which time shall not consume, nor the enemy abolish? Hence it is that the Apostle Iohn saith, Loue not the world, neither the things that are in the world: if any man loue the world, the loue of the Father is not in him: and the world passeth away with the lust thereof: but he that fulfilleth the will of God abideth euer, 1. Iohn 2, 15, 17. All earthly things last and endure but for a season, men are mortal, riches are vncertaine, fauour is vanity, honour is changeable, treasures are transitory, pleasures are mutable, profites are corruptible, friends are fading, and oftentimes turne to be enemies: onely, the treasures of heauen, the fauour of God, the pleasures of eternall glory, the riches of the world to come are immortall, and neuer decay. For all flesh is as grasse, & all the glory of man as the flower of the field the grasse withereth, & the flower fadeth, but the word of the Lord endureth for euer, 1. Pet. 1, 24 Thus we see, that there is as great difference betweene earthly and heauenly honour, as is betweene heauen and earth.
Secondly, we must learne to vse this world Vse 2 as though wee vsed it not, and make it as the hand to helpe vs, and further vs toward the kingdome of heauen. The hand is made to serue vs, and not wee to serue it. Wee must learne to place the world vnder vs, not aboue vs: we must make it seruant to vs, not Lord ouer vs; we must teach it to obey, not suffer it to rule ouer vs; as the Church is described to be cloathed with the Sunne, but hauing the Moone vnder her feete, Reuel. 12. For, seeing humane things are transitory, mutable, and changeable, it standeth vs vpon to haue our conuersation in the heauens, and to cast the eyes of our mindes toward the estate of glory, and the eternall happinesse prepared for vs. A pilgrim in a strange land, hath alwayes his eyes toward his iourneyes end, & is greatly grieued when he wandereth out of his way. Wee are pilgrims in this world, and are farre from home, so that our hearts should be fully and wholly set on euerlasting life, and bee grieued when wee are hindered from the straight way.
This is the exhortation of the Apostle to the Corinthians, 1. Cor. 7, 29. Many follow it with all greedinesse, albeit it be full of vanity. But if we esteeme of heauen, or regard the saluation of our soules, wee ought to be little affected to the things of this life, neuer setting our hearts vpon them, but desiring to dwell in that house where wee shall abide for euer. [Page 1027] Many there are that liue long in this life, and haue beene many dayes vpon the face of the earth, who neuer thinke of the kingdome of heauen, nor dreame of another world, nor meditate of the life to come, vntill they lye at the last gaspe, and are going the way of all flesh: which is a most wofull and miserable thing to consider. Let vs not suffer Sathan thus to circumuent vs, and this present world to abuse and bewitch vs: the deuill is a deceiuer, the world is but a shadow, and hath no true and enduring substance in it. Abraham the father of the faithfull, is commended by the Spirit of God, who being called of God, willingly obeyed to goe into the place which afterward hee should receiue for an inheritance,Heb. 11, 8. so that he departed from his kindred & fathers house, not knowing whither he went; and by faith he abode in the land of Canaan, as in a strange countrey, and as one that dwelt in tents. A naturall man would thinke hee had made a simple change, and be ready to condemne him for a foole; but the Scripture giueth this reason, as the cause that mooued him, (to wit,) euerlasting life; for hee looked for a city, hauing a foundation, whose builder and maker is God. In comparison heereof, let vs make little account of this transitory life, or of any the vaine profits, pleasures, or honours, that may be found in it.
Lastly, let it not grieue vs to see euil men Vse 3 exalted and set aloft: they hold their possessions and honour with the greatest vncertainty that can bee in their life time, and when they are taken from hence, they can carry nothing with them of all that they possesse. They are oftentimes depriued suddainly of all things they desire and doe most of all delight in. Sometimes they are taken away from their goods; sometimes their goods are taken away from them: and sometimes, albeit neyther they be taken from their goods, nor their goods taken from them, yet God in his iustice depriueth them of the comfortable vse of them, while they doe enioy the possession of them. This is the vse that the Prophet Dauid toucheth, Psalme 49, 5.16, declaring the vanity and vncertainty of mortall things, and the suddaine fall of all flesh, he addet [...]: Wherefore should I feare in the euill dayes, when iniquitie shal compasse me about as at mine heeles? Be not thou afraid when one is made rich, and when the glory of his house is encreased; for he shall take nothing away when he dyeth, neither shall his pompe descend after him. We haue knowne many by our own obseruation gone on a suddaine, that looked not for any change. Wee haue seene them set on high, and suddainly they haue come to nothing. Who is ignorant that great trees grow til they be great, [...] c [...]t de [...]. Alex. [...], 7. and then be plucked vp from the root in a moment? It is a foolish thing for a man to climbe aloft, and not consider that the higher he climbeth, the greater is his fall: to couet the fruite, & not consider the height of the tree whereon it groweth: wee must take heede, least while wee labour to attaine vnto the top, we fall downe with the boughes that we doe embrace. All things are here turned and tossed with vncertainties, and nothing continueth in one stay or state. There is nothing so sure that is not in danger of his inferiour. The Lyon hath beene sometimes the food of small beasts: and the rust doth consume the iron. Let vs therefore like and looke after better things that doe continue: earthly things, although we haue them in greatest abundance, cannot saue vs in the day of danger: let vs not trust in them whose helpe is in vaine.
[Verse 25. Then Balaam rose vp, and went, and returned to his place.] Heere is briefly the conclusion set downe, as the euent and issue of all the deuices and purposes of Balak and Balaam; they rose vp and went their way, without doing any thing that they intended. And first touching Balaam, we haue often noted, that the marke which hee aymed at, was his wages: yet see heere, how coueting an euill couetousnes, and thirsting after money, which he made his god, he is deceiued, & loseth his wages; yea, and his life too at length, as appeareth afterward in this Booke.Num 31, 8. Doctrine. Such as couet after an euill couetousnes are oftentimes deceiued.
Heereby we learne for our instruction, that they which gape after vnlawfull gaine, and the deceitful wages of wickednesse, are oftentimes deceiued of that which they looke for, and finde (contrary to their expectation) losse instead of gaine, and hinderance in stead of aduantage. This is confirmed vnto vs by sundry examples in the word of God. Looke vppon the example of Achan, recorded in the booke of Ioshua he thought to enrich himselfe by the wedge of gold, and the Babylonish garment which he had purloyned, contrary to the commandment of God, who would haue all those destroyed, not conuerted to the priuate profit of any; but it fell out to his owne destruction and the destruction of those that belonged vnto him, Iosh, 7, 25, The like iudgment came vpon Gehazi, he turned after Naaman, and tooke of him a bribe to enrich himselfe; but the leprosie of Naaman did cleaue vnto him, so that his losse was greater then his gaines, 2. King. 5.27, Ahab rose vp and tooke possession of Naboths vineyard, which lay commodiously for him; but withall hee purchased the wrath of God, the destruction of his person, the ruine of his house, the losse of his kingdome, the vndooing of all his posterity, 1. King. 21, 16. Iudas betrayed his Master,Mat. 26, & 27 and sold him for thirty pence, he was carried after his couetousnesse, and shed innocent blood, euen the blood of the immaculate Lambe of GOD; but how he was enriched hereby, the Euangelist declareth; when he saw that Christ was condemned, he repented himselfe, and brought againe the thirty peeces of siluer to the high-Priests and Elders, saying, I haue sinned, betraying the innocent blood. Hereunto [Page 1028] accordeth Salomon in his Prouerbs, who saith; Hee that is greedy of gaine, troubleth his owne house, but hee that hateth gifts, shall liue, Prou. 15, 16. Where he teacheth, that such as increase their riches by hooke and by crooke, they care not how, or gaine by wrongfull meanes, are the causes and occasions of many euils in their estate and family. This appeareth also by that which was spoken to the rich man in the Gospel, Luke 12.20. Thou foole, this night shall they take away thy soule from thee, and then whose shall all these be that thou hast gathered together? All which places of Scripture serue directly to prooue, that such as are giuen to vnlawfull gaine, and get the goods of this life wrongfully, are oftentimes deceiued of their hope and expectation: which made the Apostle Iude, speaking of the matter that now wee haue in hand, to call the hire that Balaam sought after, The deceitfull wages of Balaam, Iude 11.
Reason 1 The reasons may easily be discerned of vs, if we consider that GOD would haue his wisedome and iustice to appeare in crossing their carking and caring for these transitory things. This wee see in all the examples before alledged, of Achan, Iudas, of Gehazi, Ahab, and of the rich man. For God knoweth to deliuer the godly out of tentation, and to reserue the vniust vnto the day of iudgment vnder punishment, 2. Pet. 2.9. How can it bee therefore, that such as fill their houses with the riches of iniquity, and with the spoyles of the righteous should prosper, and bring a blessing with them, when as God (which is the God of all righteousnesse and trueth) shall set himselfe against them, & root out the things which they haue wrongfully gotten?
Reason 2 Secondly, euery sinne is deceitfull, and profiteth nothing, whatsoeuer shew of profit and commodity it make. This is set forth vnto vs in the booke of Iob, I haue seene the foolish well rooted, and suddainly I cursed his habitation: his children shall be farre from saluation, and they shall be destroyed in the gate, and none shall deliuer them, Iob 5, 3, 4. All sinne to the naturall man is sweet and pleasant, he findeth it sweet to his taste; but it is as sweet meate that hath poyson mingled and tempered with it, Iob 20, 12, 13. And as poyson, though it be sweet in the mouth, bringeth death and destruction with it when it entreth into the body: so it is with sinne; it delighteth in the committing, but it biteth at the latter ending: for God turneth it to destruction. Therfore the Apostle saith, we should take heed wee be not seduced and deceiued through the deceitfulnesse of sinne.
Vse 1 The vses are to be thought vpon, that wee may apply the doctrine to our selues. First, we see heere the common Prouerbe truely verified, that couetousnes bringeth nothing home. So may it be said of all other sinnes, of prophanenesse, of contempt of the word, of abusing the Name of God and his Sabboths, of vncleannesse, of whoredome, of drunkennesse, and of all sinfull pleasures whatsoeuer, which naturall men make their happinesse and felicity; they may delight for a time, and please the carnall desires of naturall men, but they bring an heauy account and reckning in the end. So then, we may say to all the men of this world, whose portion is in this life, as Abner said in one case, Knowest thou not that it will be bitternes in the latter end? 2. Sam. 2, 26. We heard how Naboths vineyard was an eyesore to Ahab, and made him enter into vngodly courses and bloody practices, he destroyed Naboth and his children, hee seemed to haue made his title strong, & secured his estate: but what broght it in the end? the vtter ruine of his whole house. Euery man can say readily, when a man groweth prodigall and spendeth excessiuely, and holdeth a right course, and taketh the ready way to bring all to nought, and fall into decay; Hee is at the doore to be blowne out. But if he be streight and hold fast, if hee get carefully, and labour by all meanes by right or wrong, to encrease in wealth; hee taketh this to be the pathway to thriftinesse, and the next course to grow in riches; & carnall men, (that see nothing but with fleshly eyes) are of the same iudgment. This is the common opinion, but it is false and wrongfull. For all such as giue themselues to fraud and oppression, that ca [...]e not how they store their houses with abundance, and thereby thinke that neyther they nor their posterities shall want, doe exceedingly deceiue themselues, and offer the greatest wrong to their children that can be. Such (as wee heard out of Salomon) trouble their owne houses, and are the greatest enemies to those they with the greatest good vnto. To this purpose hee speaketh in another place, The treasures of wickednesse profit nothing, but righteousnesse deliuereth from death, Prou. 10.2. This the Prophet setteth downe, Their houses with their lands and wiues shall be turned vnto strangers, for I will stretch out mine hand vpon the inhabitants of the land, saith the Lord: for from the least of them, euen vnto the greatest of them, euery one is giuen vnto couetousnesse, and from the Prophet euen vnto the Priest they all deale falsely, Ier. 6, 11, 12, 13. And in another place, Woe vnto him that buildeth his house by vnrighteousnesse, and his chambers without equity, &c. Ier. 22, 13. Iehoiakim is threatned, because his eyes and his heart were onely vpon couetousnesse, to bee cast out without lamentation, and to be buried as an asse is buried, euen to be drawne without the gates of Hierusalem. To this purpose commeth the sentence of Salomon, recorded in the three and twenty chapter of the Prouerbes, verses 4, & 5, Trauaile not too much to be rich, but cease from thy wisedome: wilt thou cast thine eyes vpon it which is nothing? for riches taketh her to her wings, and flyeth into the heauen. Thus hee sheweth the vanity & vnprofitablenesse of riches, & that we should not trauell to hoord vp heapes thereof to our own confusion, as many worldly minded men doe,
Vse 2 Secondly, it is our duty to walke plainly and sincerely, to be true Israelites indeede, in whom is no guile: so we haue hope of sound comfort in the workes of our hands that we shall take vpon vs, whatsoeuer the successe be. This is it which Solomon teacheth, Prou. 10, 9. He that walketh vprightly, walketh boldly. but he that peruerteth his wayes shall be knowne. It is a gracious thing for a man alwayes to haue a good cause, and a good conscience. Such a one feareth none euill, but assureth himselfe of the protection of the Lord. But such as commit wickednesse without care or conscience shalbe troubled with inward feares, and chastened with outward punishments. All men desire to auoyde perils and dangers, to liue safely, and without feare of euill; but all men doe not take the right course, nor vse the right meanes to attaine their end. None think themselues in greater safety, then such as giue themselues to craft and deceitfull dealing, to filthinesse and vncleannesse, to hypocrisie and dissimulation, and to all excesse of wickednesse. But these men wander wide out of the way, and know not the place where safety dwelleth. For none are further from safety and security then these are who when they shall say, Peace and safety, 1 Thess 5, 3. then shall come vpon them suddaine destruction. Looke vpon the examples of the old world drowned with the floud, of Sodom consumed with fire, of Dathan and Abiram couered and swallowed with the earth, of Herod smitten of the Angel, and sundry other wicked persons, who haue felt the truth of this; whose steppes if we follow, we must look to their ends. It is he that feareth God, and walketh vprightly, that is bold as a Lyon, and goeth safely in his wayes: hee hath this comfort, which the other want, that God will keep and defend him, that he will be his protectour and deliuerer: and therefore in all assurance is able to say, Though I should walke through the valley of the shadow of death, I will feare none euill, Psal. 2 3, 4, & 27, 1, & 50, 15. Againe, the Lord is my light and my saluation, whom shall I feare? The Lord is the strength of my life, of whom shall I be afraid? for they know the infallible promise, Call vpon me in the day of trouble, and I will deliuer thee. This serueth to reprooue all such, as giue or receiue deceitful wages, with a supposed assurance of good successe, when that which they goe about, is against GOD and the rule of righteousnesse. Thus the high-Priests dealt with Iudas, they gaue, and hee tooke money, to betray into the hands of sinners the Lord of life: but the curse of God fell vpon the one and the others. So the Elders took counsell, and offered large money to the souldiers to say, that the disciples came by night and stole away the body of Iesus, Math. 28.12, 13. But if we depend vpon God for his blessing, and would haue him to prosper vs in our enterprises, wee must not turne into these by-pathes, but keepe the straight way that leadeth to life, which howsoeuer fewest enter into it, shall bring vs to eternall life.
Lastly, let vs learne to auoyde couetousnes, Vse 3 and bee content with such things as God giueth and knoweth to be necessary and sufficient for vs, This is it which the Apostle teacheth, Godlinesse is great gaine, if a man be content with that he hath, for we brought nothing into the world, and it is certaine, we can carry nothing out: therefore when we haue food and rayment, let vs therewith be content, 1. Tim. 6, 6, 8. This is the touchstone to try our hearts whether wee be couetous or not. Who is it, if he be demanded, nay conuinced to his face, will confesse he is couetous? although hee circumuent his brother, and defraud him in buying and bargaining, though hee long and lust after his neighbours goods, though he liue by miserable fraud and oppression, though he grind the faces of the poore, and care not how or which way he get, yet who is it, but will stiffely and stontly deny that he is couetous? Seeing then euery one is accounted couetous, and no man will father that which he doth beget & bring forth, nor confesse that which all the world seeth he doth notoriously practise, let vs come to the rule, how we may try him. The workeman hath his rule and square to try his worke. God hath left vs the leuell of the law, & hath set downe markes to examine and prooue euery mans worke. The rule to try our affection is, our contentednesse with our estate, and a quiet resting in that portion which GOD hath allotted vnto vs, Phil. 4, 11. Thou sayest, thou art not couetous, and thinkest thy selfe extreamely wronged, to be charged with so foule a crime: but art thou contented with those things which thou hast? Doest thou beleeue the diuision of Gods gifts befallen to thee to be the best measure, and most profitable for thee; yea, alsufficient vnto thee? Then thou art voyde of couetousnesse: but if thou doe not thinke thine owne portion sufficient, it is certaine thou wilt be crauing and coueting after an other mans. Answer. But (will some say) I am a poore man, I haue small meanes to liue, and many children to prouide for; how can I be content, or how can I think that I haue sufficient? I answere, if thou feare God; Obiection. and haue godlinesse in thine heart, thou hast enough, thou canst not want that which is sufficient. Thou hast the promise of God, that he will not leaue thee, nor forsake thee,Heb. 13.4, 5 His word is a sufficient assurance for all things needfull. Godlinesse is profitable vnto all things, which hath the promise of the life present, and of that which is to come, GOD commandeth that our conuersation should be without cotousnesse,1 Tim. 4, 8. The rule to try our practice and obedience is, to be contented with our own estate. The way and meanes to worke in vs contentednes, is godlines: for it maketh a man contented with that he hath. So farre as a man is godly, so far he is content with his outward condition. Let vs therefore l [...]bour to plant godlines in our hearts, and to store them with [Page 1030] the true feare of God, which will bring with it contentednesse, and sufficiency in euery estate.
[And Balak also went his way.] Balak and Balaam laid a plot to curse the people of God, but are disappointed, and part company one from another. Balaam returned to his people, that is, he purposed to returne, with a full intent to goe home; but he was stayed by the way, where he perished among the Midianits. Balaks hope fayling him, hee goeth his way, and nothing is done of the one to the other. This euent betweene them teacheth,Doctrine. The deuices of euill men against the Church come to noth [...]ng. that the deuices of euill men come to nothing. God disappointeth the policies and purposes of the vngodly intended against the Church: so that how cunningly soeuer they are contriued, hee bloweth them away as dust with the winde, and hee melteth them as waxe with the fire. Many rest in vaine hope, and put confidence in deceitfull things. Esau promised vnto himselfe a time of his fathers death, & of weeping for him, and then he would be auenged for the birthright, and blessing of his brother; but his expectation was made frustrate, and the blessing tooke place, Gen. 27, 41. The Egyptians had a purpose to kill all the males of the Israelites, that all hope of issue from them might decay; but see how wide they shot, and how farre they missed, Exod. 1, 12, God encreased them exceedingly, and they were constrained to driue them out enriched with the spoyles of Egypt. The enemies of Christ say in the pride of their hearts, Let vs breake their bands, and cast their cords from vs; yet hee that sitteth in the heauen, laugheth them to scorne, and giueth to his Sonne the heathen for a possession, Psal. 2, 3.
Hereunto commeth the saying of the Prophet, Psal. 7, 14. When Christ had preached the Gospel at Nazareth, they were filled with such wrath against him, that they rose vp, and thrust him out of the citty, and led him euen vnto the top of the hill, whereon their citty was built, that they might cast him downe headlong; but hee passed through the midst of them, and went his way, Luke 4, 30. The like example we finde, Iohn 7, 53, the Scribes and Pharisies being gathered together in a councell, where the death of Christ was practised, God raysed vp one to speake in his cause, one of their own bench, that sate in the councell & consistory with them, so that they brake vp in a rage without doing any thing. Great maters wer purposed, but nothing determined: mightymen and rulers were assembled, but nothing could be concluded. So we reade in the Acts of the Apostles, that certaine Iewes made an assembly, and bound themselues with a curse, saying, That they would neither eate nor drinke till they had killed Paul, Acts 23, 22: but they were disappointed, and their purpose (though closely contriued) was vtterly disanulled.
Reason 1 The Reasons will make this truth more apparent. First, if wee consider this essentiall property of God, that he is full of iustice, hee will reward and recompence as our workes are. If we rest in vaine and wicked practices, he will not winke at them or hold his peace, but throw down that which we build vp, and he will disappoint that which wee hope for. This the Prophet Dauid handleth at large, Psal. 62, 3, 11, 12. where he reproueth his aduersaries for deuising and practising of euill against him, and sheweth that all their deuices shall profite them nothing, but be the meanes to bring them suddainly and speedily to destruction; The children of men are vanity, the chief men are lyers, to lay thē vpon a ballance, they are altogether lighter then vanity. Trust not in oppression, nor in robbery, be not vaine, if riches encrease, set not your hearts vpon them; for thou rewardest euery one according to his worke. If their expectation were alwayes satisfied and desires accomplished, Gods Iustice should be impayred and called into question; so that the crossing of their hopes, discouereth and reuealeth him to be a iust and righteous God.
Secondly, the expectation of the wicked is Reason 2 vanity, because they can giue no comfort or assurance. No man is able to assure himselfe of life, or of any thing else: for what man can redeeme the life of his brother, to keepe it from the graue? If then we cannot secure life, either to our selues, or to our brethren: much lesse can wee other things, So the Prophet reasoneth, They trust in their goods, and boast themselues in the multitude of their riches: yet a man can by no meanes redeeme his brother, hee cannot giue his ransome to God, Psal. 49, 6, 7.
The vses are next to be considered, as they Vse 1 arise from this doctrine. And first we may conclude from hence the vnhappy and wretched estate of them that haue onely eyes of flesh, to rest on things which they see with their foolish and fleshly eyes. If we regard and receiue onely present blessings, they are of l [...]ttle account, and of small moment. If then we waite on lying vanities, & forsake God our strength and our saluation, wee are vnhappy and most miserable. This doth the Prophet preach vnto vs, Thus saith the Lord cursed is the man that trusteth in men, and maketh flesh his arme, and withdraweth his heart from the Lord, Ier 17, 5, 6, 7. And the Prophet rendreth the reason hereof in the words following, Hee shall be like the heath in the wildernesse, and shall not see when any good thing commeth, but shall inhabite the parched places in the wildernesse, in a salt land, & not inhabited: whereby the Prophet meaneth, that such are like the vnfruitfull trees, or the parched & barren wildernesse; their hope that relye vpon men, is frustrate, GOD himselfe will fight against them, so that they shal neuer haue good successe. As the heat of the Sun consumeth and dryeth vp the moysture of the trees, and the grasse of the field, so that albeit they haue roots & leaues, yet are without fruit; so doth God disappoint the vngodly, & maketh al his hope wither away, like the corne which being [Page 1031] greene in the blade, is blasted in the eare, or as the grasse on the house tops, which perisheth before it be ripe, and ready to be cut downe, whereof the mower filleth not his hand, neyther the gleaner his [...]lap. Psal. 129, 6, 7, 8. Wherein the Prophet compareth the wicked to hay or grasse, meaning that they shall bee of no long continuance, but presently come to destruction, though they bee lifted vp for a time very high; as the grasse that groweth on houses, incontinently withereth, because it wanteth strength of roote, and depth of earth to giue moysture, and supply nourishment vnto it; yea, the Prophet goeth further, to note out the wretchednesse of their estate, because such haue not the benefite of the Churches prayers, when he sayth; neither they which go by say, the blessing of the Lord be with you; noting heereby that it is a great curse & iudgment of God vpon vs, to want the good wishes or godly prayers of the Church. On the other side wee may see the happy and blessed condition of the godly, that make God their Lord, that make him their strength and their saluation, that trust in him for their defence. This the Prophet toucheth in the place before recited, Blessed is the man that trusteth in the Lord, and whose hope the Lord is, Ier. 17, 7, 8. Hee is a tower that can neuer bee scaled; a citty that can neuer be conquered; a buckler that can neuer be broken; a shield that can neuer be cracked; a rock that shall neuer be entred; a fortresse and hold that shall neuer be surprized; so that hee which trusteth in him shall be as a tree that is planted by the water, which spreadeth out her roots by the riuer, and shall not feele when the heate commeth, but her leafe shall be greene, and shal not care for the yeare of drought, neither shal cease from yeelding fruit. Such as haue their hope in God, shall neuer be deceiued or disappointed, they may feele the heate of trouble and persecutition, but they shall not be scorched and consumed with it. They are so seasoned and moistned with his grace, that they shall want no good thing, and whatsoeuer he shall do, shall prosper, Psal. 1, 3.
Vse 2 Secondly, we learne, that no wisedome, be it neuer so deepe, no vnderstanding, be it neuer so politick, no counsell be it neuer so prudent, no subtilty be it neuer so hidden, shall ouerthrow the purpose of God, or preuaile against his truth, or hinder the execution of his will. For his infinite wisedome is able to ouerreach and ouer-match all the wisedome that is in the creatures, and to preuent whatsoeuer deuices they haue set abroach. This is it which Salomon teacheth, Many deuices are in a mans heart, but the counsell of the Lord shall stand, Pro. 19, 21. So saith the Prophet, The Lord breaketh the counsell of the heathen, &c. Psal. 33, 10. Man doth purpose, but God doth dispose. Many heape vp riches, but GGD bringeth them to pouerty: they hope to enioy their treasures many yeares, but their dayes are broken off in the midst of their course. Some seeke to hinder the course of the Gospel, and vtterly to root out the truth, but they are deceiued of their expectation, and themselues are pulled vp by the root. Others seeke to preuaile, but are ouercome. Howsoeuer the wisemen of this world study to resist the will of God, yet it must be accomplished. Therfore Salomon saith, There is neither wisedome, nor vnderstanding, nor counsell against the Lord: his counsell shall remain for euer, Pro. 21, [...]0. Psal. 33, 11. and the thoughts of his hart throughout all ages. There is no wit or wisdome of man can take place against him. True it is, men are growne crafty and cunning, they can diue deep to hide their counsels, and couer two faces vnder one hood, yet all things are naked & open before him, with whom we haue to do, he will defeat theyr purposes, and they shall know they oppose themselues against him, & fight against heauen.
Thirdly, let vs not relye on vaine things, Vse 3 for then all our expectation shall be in vaine. Who is so simple, that to stay him vp from danger, would rest on the web of a spider, or the staffe of a reede, or the strength of a rush? All the deuices of men, the power of Princes, the courage of horses, the helpe of creatures, are as a broken weapon, or a rotten pillar vnprofitable to defend vs, and vnseruiceable to deliuer vs. This the Prophet teacheth vs, Psal. 146, 3, 4, 5. We are prone by nature to put our trust in creatures, rather then in God the Creator: hee forbiddeth all vaine confidence in them, that God may haue the sole and whole praise. Where we see the Prophet yeeldeth sundry sound and substantiall reasons not to haue any affiance in men, how great soeuer their places, and how high soeuer theyr authority be: for they are not able of themselues to helpe themselues, or others that are in distres. Besides, the shortnes and vncertainty of theyr life is such, that suddenly death commeth, and the breath departeth, and so the hope which men repose in them perisheth. This is the breuity and vanity of mans life, that all which he thought vpon, and deuised in his imaginations, come to nothing. Hence it is, that the Prophet Dauid exhorteth, not to trust in oppression, nor in goods gotten by vnlawfull meanes, Psal. 62, 10. If riches encrease, we must not delight in them, lest our hearts be stolne away from the hope of better things, or be puffed vp in pride aboue measure, against our brethren, through the abundance of outward blessings. Some trust in chariots, and some in horses, but wee remember the Name of the Lord our God: they are brought downe and fallen, but we are risen and stand vpright, Psalme 20, verses 7, 8.
Fourthly, when we see the enemies conspire Vse 4 against the Church, let vs from this consideration of the vaine hope and confidence of ye wicked, take occasion to comfort our selues, and to cheare vp our hearts: theyr hope hangeth on the spiders webbe, and all theyr [Page 1032] expectation shal turne into smoake. Let them gather themselues together on heapes, and take crafty counsell one with another, he that ruleth in heauen shall scorne at their inuentions, and frustrate them of their hope and mischieuous purposes. This is the assured comfort that the Prophet giueth in this respect, Be not thou afraide when one is made rich, and when the glory of his house is increased; for he shall take nothing away when he dyeth, neither shall his pompe descend after him: Psal. 49, 16: & thogh he should come to the age of his fathers, and liue as long as the most aged, yet this life must haue an end. Thus doth our Sauiour set foorth the vaine confidence of the rich man, flattring his owne soule, glorying in his goods, liuing in all delight, taking his pastime, and promising to himselfe a long life, O foole, this night will they fetch away thy soule from thee, Luke 12, 20. But he that resteth vpon God, is sure to build vpon a sure rocke, that in all stormes and tempests shall stand vnmoueable. This meditation will stay our faith, and comfort our hope, when we see the great plottings, and wonderfull confidence of wicked men. For why should wee feare such enemies? or bee dismayed either in regard of our distressed & weake estate, or in respect of that flourishing estate of others, as though we were in danger to be ouercome? They rest on lying vanities, and therefore woe vnto them. This serueth to terrifie them, to consider the slippery ground whereon they stand, and the deceitfull foundation whereon they build: for whilst they determine to conspire against other, they confound themselues, whilst they compasse to destroy the Church, they deceiue themselues; whilst they promise to themselues to worke out great matters, they are vtterly disappointed of their purposes, and whilst they shew thēselues to be enemies to Gods people, God manifesteth himselfe to be an enemy vnto thē.
Vse 5 Lastly, seeing all euill inuentions and deuices of the diuell are disappointed, let vs not stand in feare of any attempts made against vs by his imps & instruments. The enemies of the Church had hyred a sorcerer and coniurer to waste and weaken them, yet wee see his enchantments and diuinations are defeated, and come to nothing. Heereby we learne what to thinke of witchcraft and sorcery, and of sorcerers and witches, of whom worldly and carnall men, voyde of true godlinesse, & the true feare of Gods Name, do stand so much in feare of. Thus it appeareth to be a simple distinction of the more simple people, making some to be good witches, and some to be euil witches; not onely because all witchcraft is wicked & the inuention of the diuell, but because such as they account the best are bad; yea, the worst of all, drawing the people from God, & causing them to runne a whoring after the diuel. For, as well they may make some good diuels, and some euil diuels (as some prattle of white diuels, and blacke diuels) as make some witches good, & others euil: whereas al sorcery (vnder what colour & pretence soeuer it be vsed) is abhominable in the sight of God; and all sorcerers (howsoeuer they be esteemed of in the world) are hated and abhorred of him.
True it is, the common sort of carnall men, and of the ignorant multitude imagine them to be the very plagues of the earth, that they destroy mens goods, torment their bodies, take away their liues, lame their cattle, bring all calamity vpon them, & that none can be in safety so long as they remaine. Hence it is, that men stand in feare of them, & are afraid to displease thē, they dare not deny them any thing; they are as carefull to please them, as to please their parents. And yet if we aright consider of the matter, we shal find yt they are more afraid of them, then hurt by them. The holy Scripture hath deliuered full and perfect doctrine, what to hold concerning witches. It teacheth that there are witches, and that they should not be suffered to liue, but be put to death, Deut. 18, 10, 11. But we must obserue & mark for what causes & crimes they are to be taken away frō the earth: not because they raise tempests in the ayre, or hurt corne on the ground, & fruit on the trees; not because they send their spirits to make men lame, to kill their children, to destroy their cattle: they are neuer charged with those things, and among all those that haue bene plagued and tormented by euil spirits, the Holy Ghost neuer layeth it vpon witches. The reasons why they should be put to death, are, because they haue a league and familiarity with diuels, which are the enemies of God, and because they seduce the people, and draw them into errour, to runne after diuels, and diuellish practices. We must know that al affliction laide vpon our bodies, our goods & children, is of God, Amos 3, 6. His prouidence ruleth all, so that not a sparrow falleth to the ground, without the wil of our heauenly Father. Our sins prouoke him to chastice & afflict vs. God giueth the diuell leaue to correct and scourge vs for out sins. When hee hath obtained leaue of GOD, hee coueteth to doe it in such sort as may further his kingdome, and draw the world into errour. When hee hath receiued power to afflict men and beasts with bodily harmes, he will do it by and by, but he is cunning and crafty, hee will doe it to his most gaine and aduantage. Hee could doe it, and would doe it without witches and sorcerers, yet hee vseth them to set a colour and a couer vpon his matters. For vsing them as his instruments, hee bringeth them to beleeue that they doe many harmes sent by him, and they confesse so much sometimes, whereas indeed they are deceiued themselues, and doe deceiue others. And from hence proceede and issue sundry abominations. The people are set on worke how to deuise to be safe against the witch: then there is running to wizards, to learne to withstand his fury, to expell his [Page 1033] spirit, to outwitch and ouercome her familiar: he procureth many to vse wicked & blasphemous charmes, to abuse the blessed name of God, and to prophane and pollute his most sacred word: heereby the innocent are oftentimes accused, and innocent blood is shedde, which procureth the wrath of God against the Land. Al these mischiefes that are wroght, are set abroach by such as are called cunning men and cunning women: they are thought to do much good, and to helpe many people, but of all other they doe greatest harme in seducing the people, [...]xod. 22.18. & ought to dye the death. Such witches as haue familiar spirits are thought to do harme to mankinde, and to beasts, and do not, because the diuell at the appointment of God executeth it, and he beareth many in hand that hee doth it at the request and instigation of the witch; but these, which seeme in outward appearance to doe good, do harme indeed, leading men into the depth of sinne, and drowning men deeper in condemnation. But we must learne and allow these principles, [...]es to be [...]ued tou [...]ng witch [...]. setting downe the vanity of this Science. First, there is no more hurt done, nor no lesse hurt done then would be if there were no witches Secondly, the diuell cannot kill man or beast at his pleasure, to gratifie a witch. Thirdly, the sending of the diuell by a witch cannot giue him any power and commission to do any thing. Fourthly, he is more forward and ready to do euill, then the witch can be, and therefore it were peeuish and preposterous to imagine that the lesse forward vnto wickednesse should set on him, and procure him to euill, that is more forward: so that the witch doth not prouoke forward the diuell, but the diuell bearing sway in her heart, setteth her on. Fiftly, the diuell is the commander, the witch is but his seruant: hee ruleth with power in the children of disobedience, and is the god of the world: she by the righteous iudgement of God is seruant and subiect vnto him. Can any then be so silly and simple to beleeue that the lesse can giue power vnto the greater, the weaker to the stronger? Lastly, as the diuell cannot hurt a poore Fly, before hee haue power granted vnto him by a greater power then his owne, so when he hath liberty, is he so sottish that he will not execute his power, vnlesse some witch or sorcerer send him? So then wee conclude that witches, sorcerers, & enchanters are the bond-slaues of Satan, and haue themselues no power to doe, or to authorize him to doe any thing. But whensoeuer God giueth him power to afflict, as the executioner of his vengeance, he vseth them as his instruments, not to receiue helpe by them, but onely for a colour, that he may draw multitudes into sinne, and carry them he along into condemnation. Let vs not therefore stand in feare of any sorcerers, but of God, from whom al chastisements come, whether such as he inflicteth with his owne hand, or such as hee giueth the diuell power to lay vpon men, as we see in the history of Iob, chap. 1, and 2. and therefore they should humble vs and bring vs vnto repentance. The vngodly look no further then to the witch, they fret against her, they neuer looke vp to God, nor consider the cause why the diuell hath power ouer them, they seeke not to appease Gods wrath. But the godly seeke to take away the cause, that they may remoue the effects. If our sinnes haue prouoked God, and the enemy touch our bodies or goods, we must fal down before his Throne, humble our selues in prayer, entreate the Lord to turne away his displeasure, stand fast in faith and patience, and waite vpon God for our deliuerance. If we endure tentation, we are blessed, and shall be crowned with the crowne of life, Iam. 1, 12. And thus much touching the vaine attempt of Balaams sorcery.
CHAP. XXV.
1 NOW whilst Israel abode in Shittim, the people began to commit whoredome with the daughters of Moab.
2 Which called the people vnto the sacrifice of their gods, and the people eate, and bowed downe, &c.
3 And Israel coupled himselfe vnto Baal-Peor: wherefore the wrath of the Lord was kindled, &c.
4 And the Lord saide vnto Moses, Take all the heads of this people, and hang vp to the Lord before this Sunne, [...] 21, 6. that the indignation of the Lords wrath may be turned from Israel.
5 Then Moses said to the Iudges of Israel, Euery one slay his men that were ioyned to Baal-Peor.
6 And behold, one of the children of Israel came, and brought vnto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the Congregation of the children of Israel, who wept before the doore of the Tabernacle of the Congregation.
WEe heard in the last verse of the former chapter, how Balaam arose and went his way from Balak the King of Moab. A man would now in reason suppose, that the danger were past, and the storme cleane ouerblowne after his departure, and the Israelites wholly set at liberty. But euen as a piece of Ordinance being discharged, it is too late and in vaine to wish it may not hurt where it lighteth: so Balaam had put that in the head of Balak, before hee departed and [Page 1034] tooke his farewell, which was a snare vnto the people of God, whereby it came to passe, that he hurt more being absent, then he could hurt present, and wounded them being further off, whom he could not strike neere at hand. For he annoyed thē with this counsell, that could not touch them with his coniuring, & sowed that seed whereof sprung vp so plentifull an haruest, that albeit he were gone, yet his aduice remained, and cast forth such a stinking breath and filthy sauour, as smelled rankly in the nostrhils of God, and infected greatly the people against whom it was plotted and contriued.
Now wee haue noted before, chap. 24, 14. that this was the crafty and diuellish deuice of this sorcerer, when hee saw hee could not curse and bewitch them, to entice them to whoredome, to eate of things sacrificed to Idols, reproued by the Apostle, 1 Corinth. 10, 14. and after to worship their false gods, and the Idols of their owne inuention. Balaam knew that Gods fauour was a sure defence against all inuasion of enemies: hee knew that sinne leaueth vs naked of Gods protection, & bringeth in the flouds of his vengeance vpon vs.
This wicked wretch knew that they could not be plagued and brought vnder, vnlesse theyr God were offended with them, whose fauour and friendship is a wall of brasse, and as armor of proofe, that no weapon can pierce it, no engine can batter it, no force can make a breach to enter vpon it. But when we sinne against him, we are stripped of our armour, and are left open to all violence, Exod. 32, 25. This is such a principle as was not vnknowne to the vnbeleeuers, Iudith 5, 20, 21. And thus did Balaam teach Balak to lay a stumbling blocke before Israel, to prouoke and entice them to sinne against God, by setting before them the beautifull women, which might allure them to fornication, and draw them to Idolatry, by inuiting them to theyr Idoll-feasts, and bringing them into theyr Idoll-temples, which thing we see heere to come to passe. For the childrē of Israel did commit fornication with the daughters of Moab, they went to theyr sacrifices, worshipped Baal-Peor, Psal. 106, 28, 29. did eate the sacrifices of the dead, and prouoked God with theyr owne inuentions, as t e Psalmist teacheth.
In the former part of this booke, we haue seene how through famine and wearinesse, and want of waters, they fell to murmuring impatiently and vnthankfully against God: Now hauing passed ouer all these disaduantages & discommodities, and being entred into part of the Country, where some of the Tribes had [...]heyr habitation, Possessing Cities that they builded not, Fields that they sowed not, Vineyards that they planted not, & houses that they filled not, they fall from God through lustes and pleasures, committing bodily and spirituall fornication with the daughters of Moab. Deut. 6, 10, 11. Thus they are ouercome by allurements and enticements of voluptuousnes and sensuality, which could not be subdued by warre or witchcraft, according to the receiued opinion,Difficili [...] es [...] voluptatem vincere, [...] d [...]erem. It is harder to ouercome prosperity, then aduersity; and pleasure then sorrow. Indeed we are compassed about with many tentations, and the subtle serpent layeth baytes before vs of all sorts; some on the right hand, and other on the left hand: yet none are more dangerous or deceitfull, then such as come masking vnder the vizard of honour, pleasure, profit, and preferment, as we see in Dauid, in Sampson, in Salomon, in Lot, in Noah, and in the Israelites in this place, all which were caught with these hookes. Wherfore Moses hauing already set downe what outward dangers they had ouerpassed, threatning theyr ruine, and working together to stop their passage into the Land of Canaan: now he declareth an inward danger greater then the former, arising from themselues, and setled in theyr owne bowels, euen theyr owne sinnes against the first & second Table, which had consumed them in the Wildernesse, vnlesse God in mercy had bene appeased toward them at the intercession of Moses, and the execution of Phinehas.
Such is our weaknesse in all our wayes, and thus wee halt in our obedience: so that our strength is to confesse our owne frailty, and a step toward perfection, is to acknowledge our owne imperfection.
Hauing therefore in the chapters going before, considered the entrance into this history, as also the history it selfe of Balak and Balaam: let vs now heare the end and conclusion of all in this chapter, wherein wee are to consider three things. First, the sinne of the Israelites committed against God. Secondly, the reconciliation and attonement whereby his wrath is pacified. Thirdly, the commandement and decree of God against the Midianites, through whom the scandall and offence came. Touching ye first point deliuered in this diuision, which is, the sinne of the people; the Spirit of God setteth downe both the circumstances and substance thereof. For first, it is described by the time when it was committed, by the place where it was committed, and by the meanes or maner how it was committed.
The time and place were, while the Israelites rested and remained in the plaine of Moab [...]t Shittim, which is the two and forty mansion, and the last place where they pitched their tents in the wildernes, as appeareth in ye three and thirty chapter of this book of Numbers, ver. 50: which serueth to increase the greatnesse of their sinne, in that being now brought by the prouidence and mighty hand of GOD to the frontiers and confines of the land of promise, they doe shamefully and shamelessely fall from him. The manner and occasion of theyr sinne was, in that the Moabites and Midianite, (brethren in euill) combined [Page 1035] together both to one purpose, by Balaams counsell made theyr daughters common, to entice and allure the Israelites, beeing no doubt adorned with whorish attyre, & decked in all wanton and lasciuious manner, fit to bring them to their lure and loue, or rather lust, and so to worke theyr ouerthrow: as we see Salomon describing the harlot, painteth her out in her colours and cunning, that shee maybe well knowne, & better detested, Prou. 3, 4. and 6, 24, 25. and 7, 10, 11. and 9, 13, 14.15. Thus much of the circumstances of theyr sinne.
Touching the substance of theyr sinnes, we are to obserue both theyr wicked facts, and theyr obstinate contumacy, and setled continuance in their sinne. Their facts or actions are noted to be these three. First, bodily fornication and vncleannesse, condemned in the seuenth Commandement, defiling the hoast, hindering true sanctification, and estranging them from God, who is a God of purity and holinesse, and who commanded them to bee holy. Secondly, Idolatry which is spirituall fornication, forbidden in the first Commandement, which prohibiteth vs to haue, to acknowledge, and worship strange gods. This is vtterly to renounce our faith to God the Husband of his Church, to defile the marriage couenant, Hosea 2, 19. and to deny that true Religion into which we are entred. Thirdly, they coupled themselues to Baal-Peor, that is, to the Image of Baal, which was adored and worshipped in Mount-Peor, Numb. 23, 32. where no doubt the Idoll had some Shrine or Chappell erected for his seruice, [...]cel lib. 4. [...]. 1 [...]. & l [...]b. [...]. vlt. in like manner as the Papists do call her the Lady of Lauretto, which is worshipped in that place. With this filthy and detestable Idoll they ioyned themselues, and worshipped it with diuine worship, and consequently renounced the worship of God, being made one body with the Idolaters. For when once his worship is mingled and corrupted, the true God is turned into an Idoll, such worship is Idolatry and abhomination in his sight: for (as the Prophet saith) If God be God, follow him: if Baal bee God, follow him, 1 Kings 18, 21. Now in setting downe these sinnes, marke how the Israelites fell into them by steps and degrees. If the Moabitish women had at the first tempted them to worship Baal, and had said vnto thē, Come let vs go serue strange gods, no doubt they would haue detested and abhorred so great wickednesse. But Satan is a more expert and cunning workman, and his instruments are more subtle and wise in theyr generation. Therefore, first they call them to their feasts and banquets, to eate of the meates and delicates that they had prepared, and afterward they draw them to Idolatry, which for the most part hath fornication a companion with it, as we shall see hereafter further opened vnto vs.
The next point is their obstinacy and continuance in the dregs of their sinnes, ioyned with shamelesnesse and hardnesse of heart. But because all stubbornnes and contuma [...]y presupposeth of necessity, both reproofe and chastisement. Moses setteth downe the obseruation of this course and order. For first, the chiefe heads of that people which fell to commit Idolatry and fornication, were apprehended and executed before the going downe of the Sunne, to pacifie the wrath of the Lord, lest if that wickednesse had remained vnpunished, the whole body of the people should be defiled. Thus God declareth, Acts 10, 34, 35. That with him is no respect of persons, but as he that doth righteously is accepted of him, so he that prouoketh him, sinneth against his owne soule. The higher the place of men is, the greater is their sinne, who hurt more by theyr example, then by their offence. Thus the chiefe in the offence, are also the chiefe in the punishment. After this hanging vp of the heads of this rebellion, he chargeth the Iudges and Officers of the people, that had kept themselues pure and vndefiled, to kill al those with the sword that had sinned against the Lord, which belonged to their charge and iurisdiction, according to the ordinance of God and order that he had established, Exod. 18, 25, appointing them to bee Rulers ouer hundreds, Rulers ouer fifties, & Rulers ouer tens. Thus the wrath of God was appeased, the rest of the multitude were spared, and the plague ceased, which was begun in the hoast, as appeareth in the words following.
Now albeit these were most liuely arguments of the wrath and indignation of God, yet ye Israelites continued with an high hand, and a proud heart to prouoke the most High to his face, so that one not of the least & lowest, but of the principall and cheefest among them, brought an whorish woman into the hoast to despite God, his people, and religion. This man thought it not sufficient to goe out of his Tent to those strange women, but broght one of thē openly without shame into the Campe, before his brethren,Verse 14. before Moses and the other Magistrates; yea, to fill vp the measure of his abhominations, to the doore of the Tabernacle of the Congregation, therby blaspheming God, reproching his Religion, enticing his brethren, insulting ouer Moses and the whole assembly, that cryed vnto God for mercy to stay his iudgement, and to spare his people. Loe, such was the impudency of this Zimri, that notwithstanding the tumults and hurly-burlyes in the hoast, yet he is not moued to repentance, eyther with the punishment inflicted vpon the malefactors, or by the plague of God raging among his brethren, or by the teares and supplications of the godly, entreating for pardon, & lying prostrate at the doore of the Tabernacle: but in the middest of all these iudgements, neyther fearing GOD, nor reuerencing man, he seeketh to satisfie his filthy lust in the sight of [Page 1036] the Sunne, and in the open view of all his brethren, euen of the whole hoast.
Verse 1. Now whilst Israel abode in Sittim.] Before we come to speake of the sinne of the people, it shall not be amisse to consider the occasion whereby they fell into sinne. Wee haue heard how Balaam being hyred to curse Israel, could not: for God stayed and restrained him, who was greedy of the wages of iniquity. Wherefore he counselled Balak to bring the people to destruction, by procuring them to fall into some sinne. Thus he layde a stumbling blocke before the children of Israel, and thereby did draw them to spirituall and carnall fornication. For whatsoeuer the Israelites heere committed, they did through the counsell and procurement of Balaam.
From hence we learne, that it is a particular note of false Teachers,Doctrine. It is a note of false teachers to lay stumbling blockes before men. and false doctrines, to set stumbling blockes before men, to draw them to vncleannesse and wickednes, eyther against the first or second Table, or both. I say, false Teachers, which are the instruments of Satan (who he hath thrust into the church) haue this speciall care to bring the seruants of God into wickednesse, to draw them to idolatry, and to destroy theyr faith. To this purpose Moses teacheth, Deut. 13, 1. that false Prophets shall set before them this end, to entice the children of God to serue false gods, but true Idols. This the Prophet Ezekiel noteth, chapter 13.19, that they made Gods word to serue their bellies, and taught carnall liberty, sowing pillowes vnder euery arme hole, polluting the Name of God, for an handfull of Barley, and for a peece of bread, slaying the soules of them that should not dye, giuing life to the soules that shold not liue, crying peace, where God proclaimeth open warre, & lying to the people that heare theyr lies. The Scribes and Pharisies corrupted the law by false interpretations and expositions,Math. 5, 22. as appeareth in the Doctrine of Christ, reducing the Law to the true meaning of the Law-giuer. So the Apostle declareth, that those rauening wolues which should creepe into the Church of God, purpose to make hauocke of the people of God: I know this, that after my departing, shall greeuous wolues enter in among you, not sparing the flocke, Acts 20, 29. The Apostle Paul prophesying of the comming of Antichrist, calleth the doctrine of Antichrist, The mystery of Iniquity, 2 Thess. 2, 7. It is the common practise of the Iesuites and Seminary Priests, scattered heere and there in the Land, to bring the people to Idolatry.
The Reasons of this truth are manifest Reason 1 First, from the counsell of God: for albeit no wickednes be in the most High, yet it is his wisedome and power to draw good out of euill as he did light out of darknes; that so they which are his, may be tryed, that their faith may be proued, their loue to God and the trueth manifested, and his children alwayes exercised, that they may be made the more carefull and watchful, and so finde by experience, how they can stand out vnto the end of theyr dayes in all holy obedience. This reason is laide open in the thirteenth chapter of Deuteronomy, verse 3. where the doctrine hath his confirmation: If there arise among you a Prophet, or a dreamer of dreams, and giue thee a signe or wonder, thou shalt not hearken to the words of the Prophet, for the Lord your God proueth you, to know whether ye loue the Lord your God with all your heart, and with all your soule. And the Apostle teaching that God hath appointed that heresies shall be in the Church, annexeth this reason, that the faith of Gods children, seated in the heart, may be made manifest; There must be euen heresies among you, that they which are approued among you, might be knowne, 1 Cor. chap. 11.
Another Reason, is in the malice of those Reason 2 wicked men themselues. For this is the nature of the diuell, and the property of diuellish men, and the cruelty of them both; they carry a continuall hatred to the truth and the professors of it, they seeke to make a spirituall slaughter and hauocke of the flock of Christ. Therefore the Apostle exhorting the Elders of Ephesus, prophesyeth, yt greeuous wolues should rage against the sheepe of Christ, yea, of their owne selues should men arise, speaking peruerse things, to draw disciples after them, Act. 20, 30. All wolues do account and finde by experience, the blood of Lambes to be sweeter thē the blood of all other beasts, and therefore they are sheep-byters, rather then hog-byters, or dog-byters. The prophane and heathen are in the power and possession of Satan already, he hath made sure of them: his cheefest labour and endeuour is, to circumuent and subuert the seruants of God. So his instruments do hate the faithful (as the wolfe doth the sheep:) the lambes are milde, peaceable, and simple: the wolfe, bloudy, beastly, and cruell; & therefore no maruaile if they seeke to suppresse the truth, and to ouerthrow the seruants of God, which are the professors and maintainers of the truth 2 Tim. 3, 8.
Now let vs apply this doctrine to our seuerall Ʋse 1 vses. First, we may assure our owne harts of this, that so long as this world continueth, the Church shall neuer bee without vncleane beasts to assault it; eyther heretiques, or false seducers, or hyrelings, that regard the fleece more then the sheepe, the dignity more then the duty, the profite more then the labour. Some are cruell and sauage wolues, not sparing to deuoure the flocke by open violence. Some are cunning and crafty Foxes, vndermining the faith of the faithfull. Many vnstable people, that are euer learning, and neuer attaining to the knowledge of the truth, are greatly offended because of the vanity and variety that is in mens opinions; and heereupon they cry out, they know not what way to take, they know not what doctrine to receiue, they do [Page 1037] not know in such diuersities, what to beleeue. This scandall is hereby remoued, and this obiection answered. For seeing we learne that the end of wolues and seducers is to be occupied about Gods people to ruine them, it followeth that the Church of Christ vpon earth, shall alwayes haue some of these wolues and false Teachers, carrying a shew of lawfull Pastors, but indeed are rauening wolues. Wolues shall alwayes be in the Church, of one sort or other, such as teach false doctrine, or persecute Gods seruants, or louing the hyre more then the sweate or heate of the day, and the wages better then the worke, and the gaines rather then the paines and labour. Christ our Sauiour, whē the Pharisies had spoken against him, Iohn 7, 47. and 8, 13. and 9, 16, 24, and sought both by perswasion and excommunication to leade away the people; to make the faithfull wise against their practises, declareth his office and person in a Parable, Iohn 10, 14, 30. wherein he compareth Gods chosen, to sheepe, and himselfe to a Shepheard: by this occasion he aduertiseth them of three sorts of Teachers, which meddle with the flocke of God; the first is a Shepheard; the second an hyreling; the third a theefe and a robber. Christ also testifieth, that there shall bee false Christs, and false Prophets in the Church, that shall deceiue if it were possible, the elect of God, Math. 24, 24.
So then, we are not to wonder at it, as at a strange thing, when we see diuersity of iudgements, and contrariety of opinions, nor by & by to say,A notable subtilty of the diuell to seduce men. Alasse! what shall we doe that are simple? There are great Doctors of one side, and as great Doctors of the other side: I will neuer be setled in religion, till all be agreed. This is a notable illusion of the diuell, and a subtle delusion, whereby vnder a great shew of wisedom, he draweth many to destruction. For these men thinke they speake discreetly and wisely, and yet they speak most ignorantly and foolishly. For wilt thou not resolue of thy religion, vntill there be a generall agreement and a full accord of all parts? Then thou wilt neuer be setled nor resolued, thou wilt neuer bee of any religion, inasmuch as thou shalt neuer see that perfect concord which thou supposest & surmisest. Where the good husbandmā soweth his good seed, the enuious will sowe his darnell, Math. 13, 25. Hence it commeth to passe, that in the Church there haue alwayes beene Teachers against Teachers, Prophets against Prophets, Apostles against Apostles, Preachers against Preachers. For as God raysed vp his Prophets, so hath the diuell his false Prophets; as Christ chose his Apostles, so the diuell called his false Apostles; as God hath his Church, so the diuell hath his chappell; and as God hath two or three gathered together in his Name, the diuell will haue twenty gathered together in his name. When God sent Moses and Aaron to worke myracles in the sight of Pharaoh, to warrant his calling, and to bring his people out of the Land of Egypt, the diuell had his two ministers, Iannes and Iambres that withstood Moses and Aaron, deluding the Egyptians, and hardening Pharaoh in his euill. When Ieremy had in the Name of God denounced captiuity to be brought vpon the people, and determined ye time to be seuenty years, the diuell prouoked Hananiah a false Prophet, to speake in the presence of all the people, that within two yeares, the vesselles of the Lords house shall be restored, the yoke of Nebucadnezzar broken, & such as were carried away, be deliuered out of captiuity, Ierem. 28, 3, 11. When Micaiah prophesied the ouerthrow of Ahab, and the scattering of Israel vpon the Mountaines, as sheep that had no Shepheard, 2 Kings 22, 17, 22, the diuell bestirred himselfe, & went out as a false spirit in the mouth of all his Prophets. Heere we see Prophets teaching against Prophets, and the seruants of God set against the seruants of the diuell. This is it which the Apostle Peter witnesseth, 2. Pet. 2, 1, 2. There were false Prophets also among the people, euen as there shall bee false Teachers among you; which priuily shall bring in damnable heresies, euen denying the Lord that hath bought them, &c.
True it is, it is a great tentation when wee behold such difference and opposition. Moses and Aaron saw the enchanters counterfet the signes and myracles which they wrought by the finger of God, yet did they not distrust their calling, nor cry out against God. A man would thinke Moses and the Magitians to be of equall power and authority, and one to bee esteemed as much as the other. Thus the vngodly shall alwayes finde something to delude them, and to hold them in blindnes. Such as will not beleeue the truth, shall be fed with dreames, and be deceiued with lyes, 2 Thes. 2, 10. Notwithstanding, as the rod of Moses deuoured the charmers rod, so the truth shall ouercome errors, and the light of the Sunne shall abolish the darknesse of the night. This the Apostle Paul alledgeth to comfort Timothy, and in his person encourageth all the seruants of GOD, and Ministers of his word, shewing, That he will prouide that his truth shall not alwayes be oppressed, though it be suppressed for a season, yet in the end it shall preuaile, 2 Tim. 3, 3, 8. God will make it to be receiued and entertained, when Satan and his instruments shall be confounded. Albeit Iannes and Iambres withstood Moses, and resisted the truth, yet their madnes was made manifest to all. Thus then we haue two manner of comforts, when we see the truth not receiued,Two cōforts when we see the truth of God gainsaid but resisted; not beleeued, but contradicted; First, because the Lord vseth vs no otherwise then he hath vsed his Church at all times, and in all ages. Moses and the Prophets had continuall warre made against them: CHRIST and his Apostles were gaine-sayed and withstood: therefore let vs take it patiently [Page 1038] at this day, if we suffer and sustaine the like measure at the hands of wicked and vngodly men. For we must not looke that our condition should bee better then of Moses and the Prophets: or what reason haue we to expect a priuiledge or prerogatiue aboue them? Secondly, the end shall alwayes be good, & the yssue blessed, though it greeue vs to fight, and the truth sometimes seeme to be in danger, yea, to be vtterly abolished; let vs waite Gods leysure, and consider, that howsoeuer it may be smothered with the cloudy mystes and darknesse of the night, yet it shall preuaile and breake foorth as the light, in the open sight of all men that haue spirituall eyes to looke vppon it.
Seeing therefore the truth of God shining brightly, hath alwayes beene resisted, and that the true Prophets of God haue beene withstood, so as they could neuer serue God quietly, through the malice of Satan, who continually goeth about to stop the course of sound doctrine; let vs not be offended with false opinions; it hath beene so from the beginning, and will continue so vnto the ending of the world: but rather labour to haue our hearts established in the truth, that we be not carried about with euery blast, as the waues of the sea; and try all things, holding fast that which is good. 1 Thess. 5, 21. We must not refuse and reiect the truth of God, because the father of lyes seeketh to hinder the free passage of it, by broaching lyes among the people. It is an euident signe that the truth is among vs, because Satan sweateth so much against it, and laboureth to poyson it with his owne inuentions.
Ʋse 2 Secondly, seeing false Teachers are thrust vpon the Church, to draw it into errour and falshoods, this sheweth the great necessity of the Ministery of the word, not onely to ingender true knowledge of repentance and obedience to God, but also to continue men in the faith, and to prepare them against heresies and false opinions. And surely the mercy of God heerein is great vnto vs, in commanding the sanctification of the Sabbath (a duty so much neglected of master and seruant) wherby we are charged to rest from our labours, to assemble together in one place, and to attend vpon the Ministery of the word. For how many among our selues, and elsewhere, do neuer so much as thinke of God, or of religion; doe neuer heare of the danger of sinne, of the necessity of grace, of the reformation of theyr life, but on the Lords day? If there were not a set day appointed for these purposes, and a solemne time of assembling our selues determined: the greatest sort would become as rude and vnreformed as the Barbarians, or the wilde Irish. If then we would bee directed in the truth, and supported from falling into errour, we must submit our selues vnto the Ministery of the word, Mal. chap. 2, verse 7. and be content to be guided by the ordinance of God.
This is it which our Sauiour speaketh, reprouing the Sadduces, who denyed the resurrection, Are ye not therefore deceiued, because ye know not the Scripture, nor the power of God? Mark, chapter 12, verse 24. It is dangerous to rest where there is no bread to sustaine the body, and to preserue life. It is dangerous to dwell in a City assaulted by enemies, hauing no watchman to giue warning of theyr approaching. It is dangerous to haue a flocke of sheepe compassed about with wolues, hauing no Shepheard to attend vpon them, and to looke vnto them. But of all dangers it is the greatest, to liue where the bread of Gods word is not broken, where the sound of Gods siluer Trumpet is not heard, and where Gods flocke is not ledde in greene pastures. The word is a Pearle of all Pearles, which a wise Merchant would purchase at a great price, rather then liue without it. Where the preaching of the word ceaseth, the people perish, Prou. chapter 29, 18. Where the blinde leade the blinde, both fall into the ditch, Matthew, chap. 15, verse 14. Where the watchman bloweth not the Trumpet, and the people is not warned, Ezek. chap. 33, verse 6, both the Watchman and the people are taken away in theyr sinnes. Where the Salt of Gods word doth not season the people with holy and wholesome doctrine, Math. chapter 5, verse 13, they rot and putrifie in their corruptions.
As then we would be free from errour, and not be carried away with false doctrine: so it is required of vs to be careful in vsing the meanes that may bring vs to the truth, and keepe vs from the pathes of falsehood. And it shall be a vaine thing for any man to imagine himselfe to be able or likely to keepe himselfe pure and vndefiled from errour and heresie, so long as wee despise the ordinary way that is allotted and appointed to preserue vs, from falling into false opinions.
Thirdly, seeing it is a note of a false teacher, Ʋse 3 to lay stumbling blockes before men, and to draw them to euill, and entice them to wickednesse: by this rule it will euidently appeare that Popish Religion is a most wicked Religion, and the Teachers thereof, false Prophets. The Religion maintained in the church of Rome, established in the Trent-councell, & defended by the sworne vassals of the Pope, hath cancelled and disanulled the whole Law of God,The church of Rome [...] pealeth the whole Mo [...] Law of bo [...] Tables. it hath abrogated and repealed eyther directly or indirectly, eyther expressely, or by consequent, eyther plainly, or in effect, all the commandements of the Morall Law, which God hath left to be a rule of righteousnesse, to remaine in full strength, power, and vertue for euer.
This will easily appeare vnto vs, if wee enter into the particular consideration of both the Tables.
The first Commandement chargeth vs to haue and to holde the true God onely for our God, and to cleaue vnto him with full purpose of heart. But the Church of Rome resteth not in this one GOD; they teach vs to make and acknowledge more Gods. They make the Pope to be God, which title both in plaine words is ascribed, and in power attributed vnto him. For touching the name wher by he is named, the Canonists call him, Our Lord God the Pope. Others cal him, The supreme God on earth, a visible God, the spouse of the Church, [...] dedicat. [...] [...]incip. [...] praef. de [...] Rom. the corner-stone of the Church, the head of the Church, the Lyon of the Tribe of Iudah, the light of the world, the King of Kings, & the prince of the Church. Againe, they aduance ye Saints departed into the honor of gods, praying vnto them, and making them to hear our prayers, to know our hearts, to vnderstand our thoughts, and to merit for vs at the hands of God, which none can do but the Son of God. They do notoriously make the blessed Virgin the mother of Christ, [...] [...]cio beat. [...]. to be as a god, & in expresse words call her a goddesse; yea, they do in effect equall her with Christ, and ascribe as much to her, as vnto him. As Christ is called our Lord, so they call her our Lady; hee our King, she our Queene; he our Mediator, she our mediatresse; he like vs in all things, sinne onely excepted; so she deuoid of sinne: he the onely meanes whereby we must be saued, she our life, our ioy, our hope, our help, our comfort, our stay in troubles. Lastly, to fill vp the measure of their sinne, they make the wooden crosse as a god, they call it the ground of our saluation, and salute it by the name of theyr onely hope.
2 The second commandement requireth, that we worship the true God purely, according to his most holy word, and forbiddeth all false and forged worship of the true Iehouah. The Church of Rome directly ouerturneth the intent and end of this Law by theyr imagery, they teach it to bee lawfull to make images of the true God, and to worship them with religious worship.
3 The third Commandement prescribeth vnto vs to giue al honor and glorie vnto God that is due to his great name. The Church of Rome teach men to giue this glory to some things else; they holde that the people are to be barred from the free vse of the Scripture, & allow to sweare by Saints, Angelles, Crosse, Rood, and such like.
4 The fourth Commandement appointeth the sanctification of the Sabbath. The church of Rome keepe the dayes of Saints more duly and strictly, more solemnly and precisely then the Lords day, and abrogate the liberty of the sixe dayes.
5 The fift Commandement establisheth the seuerall degrees amongst men. The church of Rome challenge an immunity for their clergy, and a freedome from answering before the secular power: they deny that their holy father oweth subiection to Princes or Emperors: They teach, hee hath power to depose Princes,Bel de pontif. Rom. lib. 5. ca. 6 and to discharge their subiects from their allegeance, and may dispose of all kingdomes at his pleasure, Lastly, they free Children from the obedience of their parents,Bel. de Monach lib. 2. cap. 6. and allow them to enter into Cloysters and Monasteries, without their counsell and consent.
6 The sixt Commandement bindeth vppe our hearts and hands from all cruelty, & willeth vs to preserue life, and shew foorth the fruites of mercy. The Church of Rome open wide gappes for the free committing of murther, and shedding of blood. They giue Pardons, nay promises of heauen to destroy and poison Princes: they appoint sanctuaries and priuiledged places for wilful murtherers, contrary to the law of God, who wold haue such pulled from his Altar, and no religious place to giue them succour or protection, Exod. 21, 11. 1 Kin. 2, 31. And concerning the murthering of soules, a great part of theyr Doctrine leadeth the highway to it, and giueth them a deadly wound.
7 The seuenth Commandement condemneth all impurity and vncleannesse of soule & body, and commandeth vs to possesse our vessels in holinesse and honour. The Church of Rome shaketh the foundation of this Commandement,Hard confutat. of the Apologie. Parson confut. of Ioh. Nichols. and crosseth the purpose of God therein, by forbidding marriage, by accounting it an vncleane life, by establishing vowes of single life, by tollerating and defending the stewes, by giuing liberty for Incest, by allowing the brother to marry his brothers Wife, the vncle to marry his neece; and lastly, by forbidding such degrees as God hath not restrained, to open a way for the Popes dispensations.
8 The eight Commandement chargeth vs with the goods of our neighbour. The church of Rome teach it to be lawfull to make sale of mens soules out of Purgatorie, & as cunning,The common practise of the Pope. nay cozening Merchants, they set all things at offer and proffer: they sell Crosses, Images, & Prayers: they sell the remission of sinnes, and the kingdome of heauen for money, yea, they rob men of their inheritance, defeating & defrauding their posterity, to maintaine their ydle bellies.
9 The ninth Commandement forbiddeth all false witnes bearing. The Church of Rome do beare false witnesse against God, falsifying the Canon of the Scriptures, and make God speake that which he hath not spoken. They teach, that neither faith, nor promise, nor oath must be kept with Heretickes; they maintaine and practise the Doctrine of Equiuocation,See the examinations of the priests & Iesuites. of mentall euasion, and secret reseruation vnto themselues of an hidden sence, contrary to the common vnderstanding of the same wordes, thereby ouerthrowing al equity, & the course of iustice among men.
The tenth Commandement restraineth the motions of the mind, and commandeth a pure [Page 1040] heart toward our neighbour. The Church of Rome teacheth, that the motions without consent, are no sinnes at all; so that they expresly repeale this Commandement, and euidently declare, they neuer vnderstoode the meaning of it. Notwithstanding, these are those Teachers that boast themselues to bee the successors of the Apostles, and to haue the onely right calling, yet we see how corrupt they are in doctrine, glorying in the naked name of the Church, and ouer-turning the foundation whereon it is builded.
Ʋse 4 Lastly, this teacheth sundry duties both to the Pastors and people committed vnto theyr charge. First of all, it putteth the Ministers in minde to looke to their flocks, & to take heed to them that they be not seduced. Wee are all of vs naturally inclined to falshood and error, and loue darkenesse better then light, that so we may walke at liberty, and not be controlled. But our danger is greater by reason of false seducers which are deceitfull workmen, and the instruments of the subtle Serpent, by whom they are inspired. This duty being so necessary in regard of the common danger of the Church, is diuers times vrged by Christ and his Apostles. Christ warneth his Disciples to be watchfull, because of false teachers that should arise in the last dayes, Matth. 24, 24. The Apostle Iude testifyeth, chap. 3, verse 4. that he gaue diligent heede to write vnto them of the common faith, which was once giuen vnto the Saints; because there were certaine vngodly men crept in, which turned the grace of God into wantonnesse, and denyed GOD the onely Lord, and our Lord Iesus Christ.
The Apostle Paul exhorting the elders of Ephesus, propounding vnto them his owne example, & foretelling the danger that hung ouer their heads, to wit, that their faith shold be assaulted, and their zeale tried by false teachers springing vp from themselues, sayeth: Take heed vnto your selues, and to all the Flocke, whereof the holy Ghost hath made you ouerseers, to feed the Church of God, which hee hath purchased with his owne blood: Watch therefore, & remember, that by the space of three yeares, I ceased not to warne euery one night and day with teares, Actes 20, 28, 29. So the same Apostle chargeth Timothy before God, and before the Lord Iesus Christ, Which shall iudge the quicke and dead at his appearing, and in his kingdome, to preach the Word in season, and out of season; because the time will come when they will not suffer wholesome Doctrine, but hauing their eares itching, shall after their owne lusts get them an heap of Teachers, turning from the truth, and giuing heed to fables. Secondly, this serueth to instruct the people of God to be throughly furnished and well prepared against such seducers, that they may be able to stand our against them, and to resist them stedfastly in the faith. We shall be fitted to beare out this triall, if we be carefull to vnderstand the acceptable will of God; and if we be able to weild the sword of the Spirit, wc is the word of God. Our Sauiour teacheth his Disciples to beware of false Teachers, which come in sheepes cloathing, but inwardly are rauening Wolues, Mat. 7, 15. This is the vse which the Apostle Iude maketh, chap. 4: where making mention that seducers were entered secretly and subtilly among them, hee mooued them to striue and contend for the common faith taught by his ministry. If we wold know how this shold be, let vs haue our faith stablisht in the grace of God, and our hearts setled in the truth. Faith is a precious Iewell, the Iewell of Iewels: it must then be kept well and warily. If a man haue a pearle of great price committed vnto him, he will not let it lye about commonly and carelesly for euery one to pilfer & purloyne, but keepe it vnder lock & key, that it may be preserued safe and sure. True Religion builded vpon the foundation of the Prophets and Apostles, is such a Pearle, it must be kept with watch and ward, or else it will bee stolne and taken from vs. It is such a Iewel, as when a man hath found it, he will sell all that he hath to keepe and retaine it.
[The people beganne to commit whoredome with the daughters of Moab.] We haue heard before the author of that stumbling-blocke, which was laid before the feet of the people of God, to cause them to fall, to wit, Balaam; from him the counsell came, by him the net was made, and by Balak it was spred to intrappe them. Now we see what they committed, & wherein they offended. So soone as the plot is deuised, and the counsell followed, by and by the Israelites are taken in the snare. They banquet with the Moabites in the idoll feasts, & so fall into fornication. These are tentations on the right hand, delights to the flesh, and enticements to pleasures.Doctrin [...] Tentatio [...] by pleasu [...] are most [...] gerous. The Doctrine arising from hence is this, That tentations from pleasures & delights, are of all other most dangerous, & more effectuall to preuaile ouer vs then such tentations as stand on the left hand, to witte, crosses & aduersities. Indeed we are assailed on euery side; on the left hand by pouerty, shame, contempt, persecutions, and such like, wc cause many to hang down their heads, to cast away their confidence, to renounce their faith, & to depart out of ye field without striking a stroke: but such as present themselues at our right hād, as riches, power, honor, glory, preferment profit, pleasure, which dazle the eyes, and entangle the hart with the delights therof, these are most cunning Engines and instruments, vsed or rather abused by Sathan to our destruction. This was the last tentation, as most auaileable in it selfe, that the diuel vsed against our Sauiour Christ, Mat. 4, 8. shewing and offering vnto him the kingdomes of the world, & the glory thereof. Faire promises of high preferment preuailed with Eue to eate of the forbidden fruite.Genesis He gaue Dauid the foile by vncleannesse, and Noah by drunkennesse; [Page 1041] Salomon by idolatry, and Hezekiah by prosperity, when he could not shake them by crosses and persecutions. Gold and siluer haue opened the gates of the Citty, when the force of the Cannon shot could not. This is that which the Prophet Dauid meaneth, when he saith, I saide in my prosperity, I shall not be remoued, Psal. 30, 6. The Church of God was neuer so ouertaken with aduersity, as with abundance and prosperity: & more are brought to condemnation by riches, pleasures, and worldly lusts, then by pouerty and persecution.
Reason 1 The Reasons to inforce this doctrine, are diuers. First, prosperity puffeth vp not onely the wicked, but also the godly, and stealeth away the heart of man before he feele the danger, and can thinke vpon that which will follow. Pleasures make vs forget God and our selues; both seducing worldlings, and such as remember not God all their life long, and ouertaking the faithfull (which haue walked in the feare of God) when they haue al things at will, so as they haue not knowne themselues any more. When Salomon was old, his wiues by flattery turned away his heart. 1 Kings 11, 4. So did Dalilah the heart of Sampson, iudg. 14. & 15, who was made so weak & impotent by the look of a woman, that he yeelded himselfe to her lure or lust most reproachfully, & brought himselfe into extreme bondage and slauery through her enticements.
Reason 2 Secondly, carnall pleasures and riches are deceitfull, they appeare otherwise then they are. They are like to a baite that couereth a deadly hooke, they are like the greene grasse, in which lurketh and lyeth a Serpent ready to sting vs vnto death: they are like some cunning Couering that hideth a deepe pit prepared to swallow vs. This is the reason vsed by the Apostle, shewing, That they which will bee rich, fall into tentations and snares, and into foolish and noysome lusts, 1 Tim. 6, 9, 1. Salomon speaking of falling into whoredome, sayeth, Prou. 7, 21. & 5, 2. The lips of a strange Woman drop as an hony combe, and her mouth is softer then Oyle; when as her end is as bitter as wormwood, & as sharpe as a two-edged sword: her paths leade to the graue, and her wayes tend to hell by this means she catcheth fooles, and bringeth them to the stocks as an Oxe to the slaughter.
Vse 1 The vses follow to bee considered of vs. First, let vs learne from hence to confesse, that prosperity is a slippery estate, and howsoeuer it bee much desired and admired, yet it is full of great dangers, and hedged in with diuers difficulties. This is not knowne nor vnderstood of the men of this world. True it is, whē God sendeth famine, or warre, or pestilence, and infectious diseases, all men can say, Alas, these are hard and heauy times, terrible, and troublesome seasons, we are alwayes in danger of death. But wee must remember, that when we liue at ease, and all of vs be at peace, when God deliuereth vs from diseases, wee must not be secure and fall asleep in such prosperity, but consider that we are set in slippery places. This the Apostle Paul teacheth, 2 Tim. 3, 1, where hee saith, In the l [...]st daies shall come perillous times: for men shall bee louers of themselues, proude, couetous, boasters, louers of pleasures more then louers of God, hauing a shew of godlinesse, but denying the power thereof. Hee speaketh of rough and greeuous times, yet he neither nameth nor meaneth plague, pestilence, famine, sword, or such like calamities: but hee telleth of things more dangerous, although we take our selues to be free and farre from all danger. We account no times tedious and troublesome, but when wee liue in feare of death, or feele our bellies pinched, or else are crossed in the things of this life. Alas, saith one, how hard are these times? we suffer pouerty, penury, and great misery! O woful and wretched times, saith another; the plague is in such a place, it is come neere our dwellings, we may looke for it euery day to sweepe vs away; how shall we do in these extremities? or whither shall wee turne our heads from these troubles? Neuerthelesse, we must know, that a man may be free from all these distresses, & yet liue in the greatest dangers. We may haue peace and plenty, we may enioy health and liberty, we may abound in riches & prosperity, & yet be possessed and compassed about with a thousand plagues more fearfull,What times are most dangerous. more deadly, and more dangerous then the pestilence, sword, and famine, which trouble vs so much and bring vs to our wits end. Let vs take heed of our corrupt iudgement of the times, and learne more to feare men that liue in prosperity then such as sinke down into aduersity, inasmuch as their tentations are more strong & effectuall. Prosperity, ease, peace, and riches, haue turned through our corruption, to be the pests and poison of the Church. This the wise man teacheth, Prou. 1, 32. Ease slayeth thee foolish, and the prosperity of fooles destroyeth them. It is therefore a great mercy of God, when he teacheth his children to stand vpright in this slippery way, and that they make them not their bane, which are giuen them as a blessing. Hee setteth before their eies the dayly changes of all things vnder the Sunne, and assureth them that nothing continueth in one estate: hee frameth them to the contempt of the worlde, and setleth their hearts to desire no more then their most wise and prouident Father thinketh meete for them. He teacheth them that the most beautifull flowers do fade and lose the glory which for a time they had. They see riches to bee vncertaine and decei [...] full, heal [...]h to bee changeable, our friends and acquaintance subiect to death, and al humane things to be transitory, vain, and soon flitting away. By al these meditations it pleaseth God to stay vp his people, that they fall not from him in their prosperity.
Secondly, it should teach vs to vse patience Vse 2 vnder the crosse, and wisely to beare al the afflictions that God seeth good to lay vpon vs. [Page 1042] We see by experience, that peace and plenty haue done the Church more harme then wars and bloudy persecutions: not that Gods blessings are hurtful and pernicious of themselues, but by reason of our corrupt nature, which is ready to turne his blessings into curses, and his great mercies into so many plagues. This wee see in the example of the Sodomites, they dwelled in a fruitful soyle, like the garden of Eden, (which God planted, and therein placed our first parents;) but they became exceeding sinners, and abused the blessings of God to their owne confusion, Gen. 13, 10. How farre prosperity & abundance make vs to forget God, consider in the examples of Nebuchadnezzar, Herod, Dan. 4, 27. Acts 12.22. Haman, and sundry others. Iob feared that his sonnes in their feasting and banquetting, had blasphemed God, Iob 1, 5. It appeareth in the parable of the rich man, that made a feast, & sent out his messengers to inuite his guests,Luke 14, 19. that they refused to come, and pretended sundry excuses, one had hyred a farme, another had bought fiue yoke of oxen, another had married a wife, he could not come: wherby our Sauiour sheweth, what causes commonly they are that withdraw and withhold mens minds from obeying Gods word, & embracing the Gospell, to wit, the cares of the world, the commodities of this life, the deceitfulnes of riches, the pleasures of the flesh, & the study of earthly things: these were such ranke thornes, that they choaked all heauenly meditations, & hindred the growth of spirituall graces: these brought a fogginesse vpon the soule, and wrought in them a forgetfulnes of God. Wherfore, let vs not murmure and repine vnder the crosse, but stoope down vnder his mighty hand, who sendeth his correction for our good, that we should not perish, and be condemned with the world, Heb, 12, 7. Psal. 119, 71. 1 Cor. 11, 31. He doth not take pleasure and pastime in punishing of vs, but as a louing father he respecteth onely our benefit. Hee hath many wayes to deliuer vs, & promiseth that our afflictions shall not bee aboue our strength, but haue a good end, and an happy yssue. We must be content with the Lords doings, and know that he will sanctifie the afflictions of our bodies, to the comfort of our soules, whilest those that flow in earthly blessings, and abound in outward prosperity, do forget God that made them, and runne on in the pride of their hearts to vnthankfulnesse against God.
Vse 3 Thirdly, let vs not be deceiued with sinfull pleasures, when the baite is offered, and the net pitched before vs, to take vs with the hooke, and to catch vs in the snare; but bee carefull to reiect and refuse whatsoeuer tempteth vs vnto euill. Pleasures are of two sorts: some are simply vnlawfull, and not to be vsed at all, being directly contrary to the word of God. Such are the pleasures that carnall men take in eating till they surfet, and in drinking till they are drunken: such are the pleasures that whoremongers take in adultery, fornication, and vncleannesse. Others are of themselues indifferent, and in their owne Nature neyther good nor euill, but according as they are vsed, as hunting, hawking, and other lawfull recreations; and euen these, when they take vp all our thoughts, and thrust out better things out of the doores, are called thorns in the parable of the Sower, as wel as vnlawfull pleasures, Luk. 8, 14. There is nothing doeth so much choake the word of God, as the pleasures of the flesh; nothing causeth vs so soone to forget it; nothing maketh vs so soon weary, and loath to heare it, as the desire to follow and pursue after our delights; so that it standeth vs vpon to cut them vp, and to pull them out of the ground of our hearts. We see men wil not suffer briars and bushes to spring vp where their corne shold grow, much more it is required of vs to rid our hearts of all occasions and allurements vnto sinne. The Faith of Moses is commended, that hee refused to be called the sonne of Pharaohs daughter,Heb. 11, 24, 25 and chose rather to suffer aduersity with the people of God, then to inioy the pleasures of sin for a season, esteeming the rebuke of Christ greater riches then the treasures of Egypt, for hee had respect vnto the recompence of the reward. Let vs therefore shake off al pleasures of sinne, not onely such as are in themselues vngodly and vnlawfull, but all other whatsoeuer, when they become clogs and incumberances vnto vs, and hinder vs in the duties of our callings. Many indeed are drawn and driuen from the word by trouble and persecution:Prosperity is more dangerous then aduersity. but many moe fall away by peace & prosperity, by riches, wealth, & pleasures, which (when men are delighted and drunken with them) are more dangerous enemies then affliction and aduersity. We see many by experience, who in the dayes of tribulation haue not giuen ouer their hold, but endured slanders, reuilings, imprisonment, hunger, and thirst in a necessitous estate; yet haue bene ouercome with peace, drowned with sensuality, and lulled asleepe in carnall security. Euen as a company of Marriners, so long as they are in danger of drowning, through violence of winds, and rage of the Tempest, and working of the sea, do watch and looke about them, followe their calling, and keep the ship from sinking; but when all is safe and quiet, doe fall out among themselues, or delight in quaffing, and care not which end goe forward; so is it with vs that liue in these dayes of peace and quyetnesse, we remember not what God hath done for vs, neyther are led by his mercies vnto obedience. We cannot deny but that our blessings haue bene many and great, but as Moses complaineth, Deut, 32, 15. Hee that should haue bene vpright when he waxed fatte, spurned with his heeles. For it may be truly saide of vs which is spoken against Israel; we are fat, we are grosse, wee are laden with fatnesse, and therefore haue we forsaken the Lord, & haue [Page 1043] not regarded the strong God of our saluation: thus like foolish people and vnwise haue we rewarded the Lord for his goodnesse, and recompenced the kindnes that we haue receiued at his hands.
Vse 4 Lastly, it is our duty to pray continually to God, that wee be not ouertaken with them. We liue in the dayes of peace, we dwell quietly in our houses, we taste not the bitternesse of affliction, as our neighbours haue done round about vs; let vs take heed wee fall not into pride and presumption, and so by the iust iudgement of God for our vnthankfulnesse, be deliuered ouer as bondslaues vnto the diuell. This is it which is offered to our considerations in the sixt and last petition of the Lords prayer, where we pray not to be led into temptation, but to be deliuered from euill, Mat. 6, 13. It is not the meaning of Christ in these wordes, that wee should desire of God to bee wholly freed from tentations, but we craue his grace, and the power of his Spirit, to sustaine & vphold vs that we be not ouercome, & yeeld vnto them; that we may stand stedfast in our obedience, that we may not be puffed vp with prosperity, nor deiected or cast downe with aduersity. This made the wiseman say to God in his meditations, Giue me not riches, but feede me with conuenient food for mee, Prou. 30, 8, 9. lest being full, I lye, and say, Who is the Lord? He prayeth in that place, not onely against inconuenient want, and hurtfull pouerty, but against inconuenient wealth, hurtfull store, and ouerflowing and superfluous abundance, lest his heart should be lifted vp, and so hee turne from the Commandements of God. So then, when we liue vnder plentifulnesse of outward blessings, when we enioy health, wealth, peace, and sufficiency of al things for this present life, are we free from dāngers? haue we no need to watch? or may we be secure? Surely, if we will iudge aright, and measure our cases, eyther by the right line of Gods holy law, or by our owne Christian experience, we shall finde our perill to be the greater, when wee haue such strong allurements and deceiuable prouocations, to set our delight vpon this world, then when we are holden vnder afflictions. For then Satan as a subtle enemy, craftily windeth in with vs, and worketh vpon our hearts by occasion of these blessings of God bestowed vpon vs. For as the parching heate of the Sun will sooner make a man cast away his cloake then the boysterous and blustering winds: so the gracious dayes of peace shining vpon vs, wil sooner cause vs to cast off our confidence then the stormes and tempests that beate vpon vs. Moses charged the people of Israel when they were brought into the land of Promise, flowing with milke and hony, to beware lest they forgate the Lord which brought them out of the land of Egypt, Deut. 6, 12. Whilst Dauid wandered in the wildernesse, was hunted out of holes by Saul, into which hee was glad to creepe to hide himselfe, and was trained vp in the schoole of afflictions, hee comforted himselfe in the Lord his God, hee made him his rocke and refuge, he asked counsell of him, & followed his direction: but when he had rest from enemies, safety from dangers, deliuerāce from troubles, comfort from sorrowes, and freedome from afflictions, he fell into horrible sinnes, both in the matter of Vriah, & in numbering of the people. When Hezekiah fel sick, and receiued a message that the sicknes was in it selfe vnto death, Esay 38, 2. hee turned his face to the wall, he prayed to the Lord, and besought the Lord to remember how hee had walked before him in the truth, & with a perfect heart: but after that God had remembered him according to his prayer, he forgat the Lord incontinently: so soone as he was released and restored, hee was puffed vp with ambition and vainglory, when he shewed to the messenger of the king of Babel, the riches of his kingdome, the house of his Armour, the greatnesse of his Treasure, and the abundāce of his Spices and precious Oyntments. When the rich man in the Gospel was willed to sel al that he had, and giue it to the poore, & thereby tried whether hee loued the Lord, better then riches, he went away heauy and sorrowfull: whereupon our Sauiour deliuereth this warning to teach vs wisedome, Matth. 19, 23. Verily I say vnto you, that a rich man shall hardly enter into the kingdome of heauen. He doth not deny the rich man entrance, or shut the doore against him; but he layeth before him his danger, and telleth vs how hardly hee shall enter. He neuer said in the Gospel, how hardly shall the poore man enter into the kingdome of heauen? He neuer saide, how hardly shall hee that is persecuted, imprisoned, reuiled, afflicted, and tormented, enter into the kingdome of heauen? But hee warneth him that liueth in abundance, to looke to his footing that he do not slide, and to take heed to his heart, that it be not lifted vp. So then, to conclude, when the light of Gods countenance doeth shine in our dwellings; when he filleth our houses with store, giueth vs an ample portion of wealth & possessions: when he furnisheth our table, and maketh our cup to runne ouer; let vs blesse the name of the Lord for our plenty which hee hath giuen vs: let not vs be high minded, and trust in vncertain riches, but in the liuing God which giueth vs aboundantly all things to inioy, which hart can wish or tongue can craue, or hand can receyue.
[Verse 2. Which called the people vnto the sacrifice of their gods.] The purpose of the Moabites and Midianites was to draw the people into sinne, and by sinne to bring vpon them the iudgements of almighty God. No doubt they had heard how God had wasted and destroyed them in the Wildernesse, as we reade in Numb. chap. 14. verse 29, and theyr carkasses were consumed by diuers and sundry plagues that did breake in vpon them by the violence of fire, by the edge of the [...] [Page 1046] bountifull, yea prodigall, euen to waste their wealth, and to consume their substance, rather then bee disappointed of their enterprize. Therefore it standeth vs vpon, to looke warily to our selues, and to haue an eye vnto them, that they do not sodainly surprize vs, & work our confusion. This is the vse which Christ teacheth vs. Mat. 10, 16. I send you as Sheepe in the midst of Wolues: bee ye therefore wise as Serpents, and innocent as Doues. This is to be marked of vs, and to be practised by vs. Our enemies are not simple and sottish, that they should be contemned, but deepe in counsell, prudent in enterprizing, wary in proceeding, politicke in preuenting, and sodaine in executing what they haue deuised. They are for the most part wiser in their generations, then the children of light. We are light of credit, ready to beleeue new reconciled frends, forward to trust faire promises, & apt to rest on shews and pretences of a good meaning. This hath bred greater mischeefe to the Church then open violence. Their subtilty hath cut deeper, and preuayled further then the sword. If we then shall bee found sleeping, when they are watchfull, or carelesse when they are prepared, or naked when they are armed, or secure when they are busily employed; we must look for no pitty at their hands where we finde no piety, but consider that the mercies of the wicked are tokens of their cruelty, and their bowels of compassion, are the wayes of destruction. Prouerb. 12, 10.
Vse 3 Lastly, it is our duty to pray vnto God to be deliuered from such vngodly and vnreasonable men. If once we fall into theyr snares, we must neuer look to escape. We must watch and pray that we fall not into the trappes and traines which they make dayly to surprize vs. Hence it is that the Apostle saith, 2 Thess. 3, 2. Pray for vs, that the word of the Lord may haue a free passage, and that we may be deliuered from vnreasonable & euill men, for all men haue not faith. We are not able to free and deliuer our selues nor match our aduersaries in deepe deuices, who make conscience of nothing. Al our hope and trust must be in God, who wil catch the wise in their own craft, and confound them in their owne deuices. Hee will turne them into the pit which they haue digged, and take thē in the snares which they haue prepared for others. As they regard not to fill vp the measure of their iniquity, and adde sin vnto sinne; so God will bring their workes to light, & fill the cup of vengeance vnto them to drink. Let vs therefore abstaine from their wayes, & not giue liberty vnto our selues to follow them in euill, no not a little: but call vpon God in the dayes of our trouble, who will deliuer vs out of our distresse, Ps. 50, 15. This we see practised by the Israelites, when they were vexed & sore tormented by the Ammonites, they cried vnto the Lord, saying, We haue sinned against thee, euen because we haue forsaken our owne God, and haue serued Baalim: do thou vnto vs whatsoeuer pleaseth thee, onely we pray thee deliuer vs this day, Iudges 10, 10, 15. When Dauid after his numbering of the people, had the choice giuen vnto him of three iudgments, whether he would haue brought vpon him the want of bread, or the sword of the enemy, or ye plague of pestilence: hee sayde, I am in a wonderfull streight: let vs fall now into the hand of the Lord, for his mercies are great, and let mee not fall into the hand of man, as 2 Sam, 24. verse 14. When one tolde Iehoshaphat, that a great multitude came against him out of Aram, he set himselfe to seeke the Lord, he asked counsel of him, he proclaimed a fast, he acknowledgeth his own weaknes, he dependeth vpon Gods power, & prayeth to be deliuerd from them that sought his destruction, 2 Chr. 20, 6. When Hezekiah saw the enemy come to besiedge Ierusalem, and perceiued his purpose to fight against it, he put on sackcloth, and came into the house of the Lord God,2 King. 19, 14, 15. hee receyued the blasphemous Letters of the King of Ashur, reuiling the Lord, defying his people, and disgracing them both: hee spread them before the Lord, and prayed earnestly vnto him to saue them out of the hands of their enemies, th [...]t all the kingdomes of the earth migh [...] know, that the Lord is onely God. So it standeth vs vpon, to flye vnto God, & to call vpon him to preserue vs from our enemies; and then it shall come to passe, that hee which was an arme of defence vnto them, will be our helper in due time, euen in affliction, who neuer faileth those that put their trust in him.
[The people ate, and bowed downe to their gods.] Heere wee see another sinne of the Israelites layde before vs; they fall from one euill into another, from the breach of the first Table, into the breach of the second. Such as made no conscience to eate meate in the Idols Temple, and to bow downe to strange gods, no maruel if they followed strange flesh, and fel into the sinne of fornication.
From hence ariseth this truth,Doctrine. Such as are impure in religion, are vnrighteous in conuersation That all such as are impure and corrupt in the worship of God, are commonly lewde in their outward dealing, and loose in their behauiour toward men. Spirituall and bodily fornication, doe vsually goe together; Idolatry and Adultery do ordinarily follow one another; as in this place, we see the people sacrificed vnto their gods, and committed whoredome. This the Prophet Hosea expresseth at large, chap. 4, 1, 2: There is no knowledge of God in the land. And what followeth heereof? By swearing & lying, and by killing and stealing, & whoring they breake out, and blood toucheth blood. Thus the Prophet, or rather the Lord by the Prophet, vpbraydeth the people, Ieremy 5, 7 & 7, 9, 10. How should I spare thee for this? Thy children haue forsaken me, and sworne by them that are no goddes: though I fed them to the full, yet they committed adultery, and assembled themselues by companies in the harlots houses. The Apostle Paul declareth, [Page 1047] that the Heathen which knew not God, were full of all vnrighteousnesse, fornication, wickednesse, couetousnesse, maliciousnesse, enuy, murther, debate, deceite: they were slanderers of men, haters of God, dooers of wrong, inuenters of euill things, disobeyers of parents, breakers of Couenants, destitute of naturall affections, and voide of all mercy, Rom. 1, 29: And the same Apostle writing to the Ephesians, chap. 4, 18. This the Apostle Iohn noteth in the Nicolaitanes, Reuel. 2, 14, 20: who maintained the doctrine of Balaam, counselling Balak to lay a stumbling blocke before the children of Israel, perswading to eate of the things sacrificed to Idols, and alluring vnto fornication. This he reprooueth in the false Prophetesse (whom for her leud qualities he calleth Iezabel) who deceiued the seruants of God, to make them commit fornication, and to eate meates that were sacrificed vnto idols. Thus it fareth with the Nations that know not God, they are ignorant of the duties which are due vnto men.
The Turkes that haue seated their Empire in the East, and made a mixture of all Religions, to the end they might draw some of all sorts vnto themselues, doe professe and practise most abhominable vices, euen by the doctrine of their Alcoran, [...]. chap. 41. [...]:3. where that false Prophet Mahomet alloweth a man to haue foure wiues, and to keepe fifteene Concubines: he forbiddeth any to be accused of adultery, vnder foure witnesses, and accounteth those most holy men, which accōpany with beasts. The Church of Rome defiling the worship of God by detestable idolatry, as grosse as the Heathen committed, and in some part exceeding all the idolatry of the Heathen, in that they worship a breaden god: maintaine filthinesse and vncleannesse sundry waies: First, in the tolleration of the Stewes, flat against the Commandement of God, Deut. 23, 17. There shall be no whore of the daughters of Israel, neither shal ther be an whorekeeper among the sons of Israel. This tolleration is a flat occasion to many young men and women that otherwise might abstaine from this kinde of wickednes. And what monstrous impiety is this, when father and sonne, Brother and Brother, Vncle and Nephew, shall come to one and the same harlot, one before or after the other? Secondly, they deny marriage as an vnholy thing to their holy Cleargy, and thereby open a gappe to all kinde of pollutions, contrary to the expresse word of God, that a Byshop should be the husband of one wife, and that marriage is left free, and accounted honourable in all, and the bed vndefiled, 1 Tim. 3, 2. & Heb. 13, 4. Thirdly, not to stand further in ripping vppe these enormities in this place, their Law alloweth the marriage of any persons beyond the fourth degree, [...] whereby in some cases followeth incest. Al these testimonies and examples being thus layde together, doe teach vs, that corruption of manners, and lewdnesse of life, doe alwayes accompany defects and defilings in the true Religion.
Let vs come to consider the causes, to make it more plaine and euident vnto vs. First, such Reason 1 is the iudgment and iustice of God, punishing one sin with another, giuing ouer such as make no conscience to know or acknowledge God, into a reprobate sence, and appointing them to be vessels of shame and dishonour. This is the reason which the Apostle directly handleth, Rom. 1, 25, 26. They turned the truth of God into a lie, seruing the creature, and forsaking the Creator, which is blessed for euer, Amen: for this cause God gaue them vp vnto vile affections, for euen their women did change the naturall vse, into that which is against nature, and likewise also the men left the naturall vse of the woman, & burned in their lust one toward another, and man with man wrought filthinesse, and receiued in themselues such recompence of their errour, as was meete. Where we see, the Apostle charging the Gentiles with turning the glory of the incorruptible God to the similitude of the image of a corruptible man, and so regarded not to serue him, declareth, that God gaue thē vp to their hearts lustes, and deliuered them vp into a reprobate minde, so that they committed vncleannesse, they defiled their owne bodies betweene themselues, & did those things which are not conuenient. So the same Apostle in another place teacheth, That God shall send them strong delusions, that they should beleeue lies, that all they might bee damned which beleeued not the truth, but had pleasure in vnrighteousnesse, 2 Th. 2, 11, 12. This dealing is righteous in God, being a punishment for sinne, howsoeuer it be wicked in the committers.
Secondly, the first Table containeth the great and chiefe Commandements, and the second is like vnto it, Math. 22, 38. So then all prophanenes is as a bitter and poysoned root, infecting farre and neere: and as a Tree that ouershadoweth all good hearbs, that they cannot grow vp or prosper. Our Sauior Christ making the summe of the first Table to consist in louing God with all our heart, with all our soule, and with all our minde, calleth this the first and the great Commandement, as the fountaine and foundation of the other. So the Apostle Iohn, making the loue to God and to men, necessarily to concurre and accompany one another, saith; If any man say, I loue God, and yet hate his brother, he is a liar: for how can he that loueth not his brother whom he hath seene, loue God whom he hath not seene? 1 Iohn, chapter 4, verse 20. And hence it commeth to passe, that where men haue not the feare of God, and the knowledge of his Name, they become abhominable in all their doings.
Thirdly, the diuell ruleth & worketh in such as make no care to know God, but walke according to ye course of this world, in superstition, & in idolatry. The Apostle sheweth this to be the cause why they had their conuersation in times past, in the lusts of the flesh, & in [Page 1048] the fulfilling of the will of the flesh, and of the minde, and were by nature the Children of wrath as well as others, Because they were ruled by the Prince that ruleth in the aire, the spirit that worketh in all the children of disobedience, Ephes. 2, 2, 3.
Let vs now proceed to the Vses. First, we Vse 1 learne from hence, that wee may iustly feare all iniurious, vniust, and vncleane dealing, and looke for fraud and oppression where there is no true Religion established and professed. When Abraham went down into Egypt with his wife, and afterward soiourned in the land of Gerar among the Philistims, where was no true knowledge of the true God, hee thought thus with himselfe: Surely the feare of God is not in this place, & they will slay me for my wiues sake; and thereby was moued to deny the protection of his wife, and to say shee was his Sister, Gen. 12, 12. & 20, 11. This is to be expected & looked for from all such places and persons, that haue in them no religion of Christ, no godlines of life, no feare of God; we must prepare our selues to endure all hard & wrongfull dealing at their hands. Wee see this in the example of the Sodomites toward Lot, Gen. 19, 9. & in the inhabitants of Gibeah toward the Leuite and his wife, Iudg. 1 [...], 22. For where the feare of God ruleth not, there is no vertue, no truth, no mercy, no honesty, no sobriety, no conscience. They refraine not violence, but run into all wickednes. We see then what holdeth out, and letteth in the flood of vngodly-lines into a place, be it kingdome, city, house, family, or particular person: if the fear of God be there, the wall is strong, the banke is sure, the waues of an euill life cannot ouerflow: if it be not there, nothing is so horrible and vnnaturall, but it wil enter, and it shall easily be entertained. Happy is that place, and blessed yt person wherein this feare is, and cursed where this wanteth. For as the banke doth keepe the water from ouerflowing, so doth the feare of God in man or woman hold out the floods & inundations of sin, that it ouerspreadeth not, as otherwise it would. A notable proof of this appeareth in the midwiues mentioned in Exodus, ch. 1, 17: when Pharaoh commanded them to kill euery male childe that was born of the Israelitish women, what was it that kept out this most cruell murther from heart and hand, but this reuerent feare of God more then of man, and of his commandement more then of the decree of the King? for so sayth the Scripture, The midwiues feared God, and therefore did not as the king had charged thē. This feare made Ioseph that hee durst not sin against his master when he was tempted, nor against his bretheren by whom he had bene iniuried, Gen. 39, 9. and 50, 19. This feare is the beginning of wisedome, and a good vnderstanding haue all they that doe thereafter, the praise of it endureth for euer, Psal. 111.10.
Vse 2 Secondly, we see that they which make no conscience to serue God, and to performe the parts of his worship in the exercises of religion, can performe aright no duties to men in any sincerity or simplicity. Such as haue no religion in them, are giuen ouer to al licentiousnes, they are alwayes iustly to bee doubted, worthily to bee suspected, and hardly to bee trusted: we are not to looke for good dealing to come from them for conscience sake, more then by constraint or necessity, or for ye praise or applause of the world. For how can any man suppose that that son will be dutifull to a stranger, that is rebellious and disobedient to his naturall father? Or that the seruant wil be true and trusty to another, who hath plaid the theefe and false varlet to his own master? God is our Father, the Lord is our master: Malachi 1, [...] if any man haue no care to serue him, to obey him, to fear him; how can it be expected that he shold deale vprightly with men, & discharge a good conscience toward them? There are no duties of the second table accepted, where obedience to the first table is not performed. So then, no trust is to be giuen, no truth to bee looked for of such as are idolaters, and haue no religion at all in them. The Prophet Micah complaining of the prophanenesse of the Iewes, that the good were perished out of the land, and the righteous from among men, saith: The best of them is a abriar, and the most righteous of them is a thornie hedge. Trust ye not a friend, neither put yee confidence in a counseller, keepe the doores of thy mouth from her that lyeth in thy bosome: for the sonne reuileth the father, the daughter riseth vppe against her mother: the daughter in law against her Mother in law, and a mans enemies are the men of his owne house, Mic. 7, 5. This place is applyed by our Sauiour Christ against such as shall hate the Gospell; to trust such too far, though neuer so neere vs in the flesh, will bring repentance when it is too late.
Lastly, we learn,Ʋse that the best way to bring a people to be obedient and well ordered for their outward carriage, is to worke in them ye knowledge of religion. If we wold haue children in their places to be dutifull, seruants to be trusty, and both of them to bee subiect to such as are set ouer them, behold here the ready way, and the right course that is to bee taken with them, we must plant in them the fear of the Lord. It is a common complaint to crie out of the iniquities of times, & to inueigh against the stubbornnes of children & vnfaithfulnes of seruants: but in the meane season we consider not wher the cause lyeth, & how it is to be amended and redressed. The cheefe and principall occasion of all houshold disorder, is the want of Christian instruction. Youth are like to the potters clay, fit to bee framed into any fashion: or like the soft waxe that is ready to receyue any impression. If they be suffered to runne on without godly education, & to vvax ripe in sinne as they grovv strong in age, they vvill sooner breake like the old tree, then bend like a tender twigge. Abraham is commended by the mouth of GOD for this [Page 1049] care; Gen. 18, 19: he had an excellent family, a blessed Isaac, an obedient wife, and trustie seruants; euery one knew his duty, euery one was found faithfull in his calling. How dutifull Isaac was, appeareth in the preparation yt Abraham made to offer him vp as a burnt Offering to God, according to the commandement of God, Gen. 22, 9: which was a great triall of a great faith, by a great worke: he did not rebell and resist his father, but suffered himselfe willingly to be bound, quietly to be layd vpon the Altar, and patiently made himselfe ready to endure the stroake of the knife. How obedient Sara was, is notably shewed herein, in that Abraham hauing receyued an expresse commandement to goe out of his countrey, from his kindred, and from his fathers house, vnto a land which God would shew him: shee waited not for a speciall calling to warrant her,Gen. 12.1. nor asked counsell of her corrupt affections, but followed him whither soeuer he went, and was a comfortable companion with him in all his afflictions. Hence it is that the Apostle Peter setteth her forth as a worthy paterne for all women to looke vpon, 1 Pet. 3, 6. After this manner in times past, did the holy women (which trusted in God) attire thē selues, and were subiect to their husbands: as Sarah obeyed Abraham, and called him Sir, whose daughters ye are whiles ye do well, not being afraid of any terror. And touching the trustines of his seruants, we may see it by their readinesse to arme themselues, and hazard their liues to recouer Lot that was taken prisoner, and by the imploiment of ye Steward of his house to fetch a wife for his sonne Isaac, whose deuotion towards God, whose loue towards his master, whose faithfulnes towards Isaac, whose conscience in his place, is plainly reuealed in the word of God, Gen. 14, 14. & 24, 2. The like we might profitably obserue in Cornelius, Act 10, 7, he feared God with all his houshold, & therefore when he was willed by the Angel to send for Peter, whereby he might bee further instructed with his family, hee had a faythfull souldier whom he imployed in this waightie and necessary busines. This was the care of the good and godly kings of Iudah, Dauid, Iehosaphat, Hezekiah, Iosiah, and some others: the first thing which they obserued, was the reformation of religion, the establishment of Gods worship, and the sending foorth of the Leuites to teach the people. If these means of instructions were vsed in Ireland, Wales, & other places thoroughout the land (for there is want hereof euery where) if this way were taken in priuate families by the gouernors therof, the people would not bee so tumultuous, seditious, and rebellious, and seruants would not so breake out into swearing, lying, stealing, stubbornnesse, & all vnfaithfulnesse. We should not haue our Magistrates so continually troubled, nor our prisons so much filled, nor executiō so often done vpon malefactors. For if we did prouide to haue them taught the feare of God, we should finde them more dutifull & seruiceable in their callings. But how can we looke that they should bee faithfull to vs when they are vnfaithfull to God? Or how should they feare vs, when they are ignorant of the feare of the Lord? or how should they be obedient to vs for conscience sake, when they make no conscience of disobedience to God? This serueth to reproue all those yt punish seuerely the transgressions of the second Table, and the trespasses done to themselues, but are loose and negligent in punishing the breaches of the first Table. These men begin at the wrong end. A Physitian that would cure a disease, must first take away the cause. He that would dry vp any streame or running water, must stop the head & fountaine. So the onely remedy and right order to purge the commonwealth & family of treasons, murders thefts, and such like enormities, is to be sharp and seuere against idolatry, blasphemies, contempt of true religion, and of the seruice of God. So then, let vs in our places endeuor that they which are committed vnto vs, may know the acceptable wil of God, and haue it taught among them: this will do them in soule & body the greatest good: this will make them most painful & profitable to themselues, leauing a blessing behind it. For as they grow in godlines, so they will increase in faithfulnes.
[Verse 3. And Israel coupled himselfe to Baal-Peor.] Wee haue already seene the sinnes into which the Israelites did fall: now let vs consider the occasion heere offered vnto vs, whereby they were drawne into this spirituall and bodily fornication,Psal. 106, 28. They coupled themselues to Baal-peor, they frequented the company of the Midianitish women, and vsed the familiaritie of euil persons, & so were brought not onely to allow of their sins, but to fall into sin themselues.Doctrine. It is dāgerous to the church to haue fellowship with the wicked. This teacheth vs this truth, that it is dangerous to the Church to haue fellowship with the wicked. Wee are alwayes in danger of falling into euill, the diuell is euer at hand ready to tempt, the world to allure, the flesh to entice: but our estate is more dangerous, when we ioyne with wicked men, & grow in a league with them. This apeareth in the people of Israel who dwelt among ye Canaanites, Iudges 3, 5, 6. They tooke their daughters to bee their wiues, and gaue their daughters to their sons, and serued their gods. This is it which is remembred in Psalme 106, 35. They destroyed not the people as the Lord had commanded them, but were mingled amongst the Heathen, and learned their workes, and serued their Idols, which were their ruine. Heereunto commeth the exhortation of the Apostle, Ephes. 5, 7, 11. Bee not companions with them. And the Apostle Iohn setteth down, 2 Ioh. 10, 11. If there come any vnto you & bring not this doctrin, receiue him not to house, nor bid him, God speed: for hee that biddeth him God speed, is partaker of his euill deeds.
This will yet better appeare, if wee marke [Page 1050] the Reasons whereby it is confirmed. First, the godly and vngodly differ as things most opposite, as fire and water, as heauen and hell. It is vnpossible to make an agreement betweene things that are so flatly contrary one to the other. It is a vaine thing to attempt a reconciliation betweene extremities. This reason the Apostle vrgeth, 2 Cor. 6, 14. Be not vnequally yoaked with the Infidels: for what fellowship hath righteousnesse with vnrighteousnesse? Or what communion hath light with darknesse? And what concord hath Christ with Belial? Or what part hath the beleeuer with the Infidel? And what agreement hath the Temple of God with Idols? This opposition being so great, should be effectuall to draw vs to shake off wholly, and reiect vtterly, the company and society of the vngodly.
Secondly, the godly are sooner corrupted, Reason 2 then the vngodly are gained. Nay, one wicked man will sooner seduce an hundred, in regard of the pronenesse of our nature to wickednes, and our vnto [...]ardnesse to the fruites of godlinesse, then an hundred good men shall win one wicked man from his wicked wayes. We see this in Salomon; was not hee excellent in wisedome, Neh. 13.16, beloued of his God, and renowned aboue the Kings of Israel? He thought to haue conuerted his wiues, but his wiues peruerted him, and turned his heart after theyr gods, 1 Kings 11, 2. This we see in Nehemiah, who reprouing the Israelites after theyr returne from captiuity for ioyning with the Idolaters, presseth vnto them the example of Salomon: Did not Salomon the King of Israel sinne by these things? yet among many Nations there was no King like him: for hee was beloued of his God, and God made him King ouer Israel, yet strange women caused him to sinne. To this purpose the Apostle compareth sinne to a leauen, 1 Cor. 5, 6, whose nature is, in short time to leauen the whole lumpe. Euill men can teach vs no good, but much hurt commeth to vs by theyr infection. Whiles the Israelites liued in Egypt, they learned many Egyptian tricks, and practised theyr fashions in worshipping the Calfe. And common experience sheweth, that they draw vanity and corruption vnto themselues that vse the company of vaine and corrupt men, according to the saying of the Apostle, Bee not deceiued, euill words corrupt good manners, 1. Cor. 15, 33.
It remaineth to handle the vses of this Doctrine. Vse 1 First, if wicked company bee dangerous, much more is wickednes it selfe dangerous. For wherefore are we to auoid them, but for theyr wickednes sake? We must not hate theyr persons, but abhorre theyr impieties. When the Apostle Paul had exhorted the Ephesians to bee no companions with carnall men, he addeth; Haue no fellowship with the vnfruitefull works of darknesse, but euen reproue them rather. If then such societies are to be forsaken, much more the works of darknes whereby we are corrupted. For as we are greatly to affect, & earnestly to desire the sweet fellowship of the godly, for their godlinesse and goodnesse sake, that we may learne to follow them: so on the other side, we are to shun the euill company of euil men, lest we learne their wayes. True it is, if we would abstaine altogether from the acquaintance and familiarity of fornicators, Idolaters, extortioners, railers, drunkards, and such like, We must go out of the world, 1 Cor. 6, 10. But albeit we cannot wholly auoide them, yet wee must not thrust our selues into them, nor delight in them, but bee greeued at them, & so soone as we can, winde our selues out of thē. We shall learne no good by their society. Therefore Salomon saith, Hee that walketh with the wise, shall be the wiser: but a companion of fooles shall learne foolishnes, Prou. 13.20. Now albeit we cannot at all times forsake the familiarity of the vnfaithfull, yet wee must euer abandon and abiure their vnfaithfulnes and vngodlines: we cannot euer refuse their company, but wee must euermore renounce their impiety. Let vs take heed we embrace none of their sinnes. He that standeth farthest from a raging flame, is frees [...] and farthest off from burning; hee that walketh a great distance from the banke of the Riuer, is safest from drowning. He that commeth not neere places of infection, is surest to escape the danger. And as wee are to beware of all their sinnes, so especially it behoueth vs to be suspicious and fearefull of those sinnes, vnto which wee know our selues most prone & enclined. For they do most of all delight vs, and those are they which will soonest ouerturne vs, and bring vpon vs destruction of soule and body.
Secondly, it serueth to reproue & condemne Vse 2 all such as are companions with prophane men. The shrowding of our selues into such company, argueth a conformity in affections, howsoeuer wee would haue it thought to be otherwise. We see in the course of nature, that like will to like, and birds of a feather will flie and flocke together. And if they be not yet made like vnto them, and corrupted by them, it is greatly to be feared, they will be allured and enticed. Iehoshaphat was reproued for his friendship and aliance with Ahab, and in the end it was the ruine of his owne house. The Prophet came vnto him, and said, Wouldst thou helpe the wicked, & loue them that hate the Lord? Therefore for this thing the wrath of the Lord is vpon thee, 2 Chron. 19, 2. Happy is their estate, whose abode is continually amongst Gods people, as the Prophet saith, Psal. 65, 3. Blessed is he whom thou choosest, and causest to come to thee: he shall dwell in thy Courts, and he shall bee satisfied with the pleasures of thine house, euen of thine holy Temple. On the other side, wee must confesse it to bee a wofull and heauy condition, to endure the company of the wicked. It is a part of our greefe and sorrow, to be in their society, being alwayes ioyned with sinne and [Page 1051] to the dishonour of God. This made the Prophet cry out with great perplexity, while hee liued amongst the vngodly, and to acknowledge his case to be pittifull and miserable, Wo is me, that I remaine in Mesech, and dwell in the Tents of Kedar, Psal. 120, 5. There is nothing that more discouereth what lyeth in the hart, then the company with whom we ordinarily resort, and the places to which we commonly resort. The heart of man is deceitfull, and the secret corners of it are past finding out: but the company which we vse, shall try what is in it. If the heart be set vpon goodnesse, we will not delight in those that are enclined to leudnesse. The Prophet Dauid testifieth heereby the vprightnesse of his heart, that all his delight was in the Saints, Psal. 16, 3 And Psalm. 119, 63. I am a companion of all them that feare thee, and keepe thy precepts. And Psal. 26. I haue not haunted with vaine persons, neither kept company with the dissemblers: I haue hated the assembly of the euill, and haue not accompanied with the wicked. Such therfore as make themselues merry with lewd company, and can laugh most heartily at their sinnes, declare that they haue corrupt and sinfull hearts, and haue not yet giuen them vnto God.
Thirdly, wee must learne in regard of the Vse 3 danger of euill company, to cast out euery foule spirit out of our societies. Wee haue heard much of some places that haue beene haunted with euill spirits: and indeed it is most true: for there are few places or Parishes that are not frequented and pestered with many euill spirits. There is no house or family almost to be found, that doth not hold & boulstersome euill spirit. In the family of Adam, was Caine: in the family of Noah, was Ham: in the family of Abraham, was Ishmael: in the family of Isaac, was Esau: in the family of Dauid, was Absolon: and these were foule spirits. The children of God that labour to direct their wayes aright, and to haue their families purged from grosse corruptions, (as Iacob cleansed his house from Idolatry) cannot so sanctifie and reforme them, [...] 35, 2. but some vncleane spirit or other will winde in himselfe, infecting & infesting the family with his presence, and corrupting the rest by his example, and poysoning them by his euill suggestions. Achan must be found out, vnlesse we would haue the whole hoast of God to be discomfited, Iosh. 7, 11. Ionah must be cast out into the sea, vnlesse we would haue the Ship drowned, Ion. 1, 12. It was an expresse commandement of God giuen vnto Abraham, Gen. 21, 10. To cast out the bond-woman & her sonne because he should not be heire of the inheritance with Isaac. It was an expresse charge giuen to the Church by the Apostle, 1 Cor. 5, 13. To purge away from among themselues that wicked man, and to deliuer him vnto Satan for the destruction of the flesh, that the spirit might be saued in the day of the Lord Iesus. To these commandements and precepts ioyne ye practise of the Prophet Dauid, where he promiseth to God how hee will order his family; I will do wisely in the perfect way till thou commest to me: I will walke in the vprightnesse of my heart, in the midst of mine house: there shall no deceitfull person dwell within mine house: he that telleth lies shall not remaine in my sight: betimes will I destroy all the wicked of the land, that I may cut off all the workers of iniquity from the City of the Lord, Psal. 101, 2, 7. We see heereby, whom we should entertaine in our houses, and suffer to dwell vnder our roofe, to wit, the godly: for he saith, Mine eyes shall be vpon the faithfull of the Land, that they may dwell with me: he that walketh in a perfect way, he shall serue me: and therefore we must keep none such as are sturdy and stubborne, that are incorrigible, and scorne to serue the Lord. Many there are that make a mocke of all religion, and despise all meanes that can bee taken for amendment; these are a burden to the family, and must bee cast out. We see in the body, when Nature hath any euill and vnprofitable humours that oppresse the stomack, it is forced to cast them out, for the preseruation of the health of other parts: so should it be with vs, when we perceiue the family greatly endangered by obstinate and obdurate persons,Leuit. 18, 25. it should vomite them out as raw and vndigested humours, by timely eiection, left the whole head waxe heauy, and the whole body sickly, and so the vital parts languish.
Lastly, seeing it is dangerous for vs to haue Vse 4 fellowship with the wicked, let vs auoid their company, and flye their society, as from an infectious and contagious disease. This is that vse which the Scripture maketh in sundry places. The Prophet Ieremy teacheth this, ch. 51 9. We would haue cured Babel, but shee could not be healed: forsake her, and let vs goe euery one into his Countrey, for her iudgement is come vp vnto heauen, and is lifted vp to the Clouds. Hereunto accordeth the exhortation of the Apostle, when he had shewed that there is no concord and agreement betweene Christ and Belial, he addeth; Wherefore, come out from among them, and separate your selues, saith the Lord, and touch none vncleane thing, and I will receiue you: and I will be a Father vnto you, and ye shall be my so [...]nes and daughters, saith the Lord Almighty. 2 Cor. 6, 17. We must all know that sinne is of an infectious nature, no disease so infectious, no sicknesse so dangerous. In the time of plague and pestilence, the Physitians giue these rules and receits, as directions to be followed of such as would be free from danger: First, that men flye with al speed; secondly, that they flye farre enough; lastly,1. Cit [...]: longe: [...]arde. that they returne slowly. When the ayre is once infected dangerously, no remedy can be deuised to secure vs.
These rules are to be applyed of vs as carefully in regard of the welfare of the soule, as we are willing to practise them in regard of the health of the body. The plague that breaketh out into a sore, and runneth full of corruption, [Page 1052] is no more contagious and venemous then the wicked are: neyther doth it more annoy the ayre then the wicked infect those places wherein they are, and those persons with whom they liue. This the Prophet Dauid did see and confesse, which caused him at sundry times to complaine, Away from me yee wicked, for I will keepe the Commandements of my God, Psal. 119, 115. For we must consider how hard it is to auoyd sinne when occasion is at hand, and opportunity tempteth to sinne. It is easier for the bird to passe by the net, then to breake the net: so it is easier for a man to auoyde tentations, then to ouercome tentations. It is a great deale easier to auoyde their company, then to stand vpright in their company. Peter thought himselfe a strong man, and auouched with great boldnes, that he would rather dye, then deny his Master, Mat. 26, 35: but yet warming himselfe at Caiphas fire, and thrusting himselfe into euil company, was ouercome by a silly damosell, to doe that which hee neuer thought, euen to renounce and forsweare his Lord and Master. He had made a notable confession of his faith, hee had acknowledged Christ to be the Sonne of the liuing God, Mat. 16, 16, and that he had the words of eternall life, Iohn 6, 68: yet the company of euill persons foyled him. Are we better then he? or are we stronger then he? or haue wee a greater priuiledge from falling then he? This serueth to checke the folly and rashnesse of those that haunt wicked company, and drunken ale-houses, and yet say, we are in no danger, we will looke to our wayes that we offend not, we can leaue such places whē we list. This is to check the word, & to giue Gods Spirit the lye, who in euery place warneth vs of our weaknesse. This presumption is the certaine fore-runner of a fall. The first step that bringeth vs downe, is to be puffed vp in the opinion of our owne strength, as Salomon saith, Prou. 16, 18. Pride goeth before destruction, and an high minde before the fall. Likewise the Apostle putteth vs in remembrance heereof, where remembring the manifold downefals of the people of Israel, consumed by the pestilence, stung by the serpents, and destroyed by the Angel, he maketh this vse, Wherefore, let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10, 12. It is a part of the armour wherewith the seruants of God are armed, & made able to stand in time of tentation, to feare themselues, and to acknowledge their owne weaknesse: for thereby they are made more wary and circumspect to looke to their wayes, that they offend not. So it is the beginning of our ruine, & the first degree by which we fall, to thrust our selues into places of danger, and yet thinke we haue a sure footing. For what calling haue we to goe into such places? Or what warrant can we haue to be protected of God, while wee wander out of our calling? So long as wee walke in the wayes that God hath set vs in, we haue a promise of his protection, and wee haue comfort in the doing of our duties: but when we passe the boundes and limits of our particular vocations, we haue God no longer to be our defender, but we lye open as a prey to the enemy, to wound vs to death, and to worke our confusion.
[Wherefore the wrath of the Lord was kindled against Israel] We haue seene before the sin of the people: now let vs heare also the punishment. Their sinne was pleasant in the beginning, but it was bitter in the ending, verifying the saying of the wise man, Prou. 16, 25. There is a way that seemeth right vnto a man, but the yssues thereof are the wayes of death. Hence it is, that Moses sheweth in this place, how the wrath of the Lord was kindled against Israel, so soone as they fell into fornication. So then, furnicators and adulterers are heere remembred to be great sinners, and very hurtfull and noysome vnto the people of God.
From hence we learne, that adulterers and vncleane persons,Doctrine. Fornication calleth do [...] great plagu [...] & iudgmen [...] draw vpon themselues and others, fearefull iudgements of God. (I say) no sinne is more strong and auayleable to call downe the plagues and punishments of almighty God, vpon a people and company, or vpon particular persons, then fornication and vncleannesse. This was the chiefe sin among others, that brought the flood vpon the whol earth, and destroyed all mankinde, Gen. 6, 1. What was it that caused the Lord to raine downe fire and brimstone vpon Sodome and Gomorrh [...], Gen. 19, 25. and to ouerthrow the Cities of the Plaine, and the inhabitants therof, and all that grew vpon the earth, but their filthy and vnnaturall lust, which was growne so outragious, that the sauour thereof ascended vp to heauen, and the cry of their sinnes pierced the eares of God? When Abimelech did in ignorance onely, purpose and intend the committing of it, a plague came vpon him & all his kingdome, Gen. 20, 3, 17. This vncleannesse (as appeareth in the booke of Iudges, chap. 18, and 19) had almost consumed the whole Tribe of Beniamin, a few of them only reserued. VVe see this in the sonnes of Eli, as in a glasse, they were wicked men, & knew not the Lord, they caused the people to abhorre the offering of the Lord, and lay with the women that assembled at the doore of the Tabernacle of the Congregation, 1 Sam. 2, 22. therefore God at the length found them out in their sinnes, when they descended into the battell and perished. Looke vpon the example of Dauid, and behold what a fire it kindled in his house, it brought vpon his head through the iust iudgement of God (who punisheth sinne with sinne) the sword of the enemy, the rauishing of his wiues, the deflouring of his daughter, the death of his childe, the murther of Ammon, the treason of Absolon, the reuolting of his Counsellers and Captaines, & sundry other conspiracies, insurrections, and calamities that fell vpon him. This is that which [Page 1053] the Prophet Nathan told him from the mouth of the Lord: Because thou hast despised mee, and taken the wife of Vriah the Hittite to be thy wife, behold, I will raise vp euill against thee out of thine owne house, & wil take thy wiues before thine eyes, and giue them vnto thy neighbour, and he shall lie with thy wiues in the sight of this Sunne; for thou diddest it secretly, but I will do this thing before all Israel, and before the Sunne. 1 Sam. chap. 12, verse 11.
Reason 1 The Reasons are now a little to be stood vpon, to make the Doctrine sinke deeper into our hearts and to gaine our affections to subscribe vnto it. First, all vncleannesse bringeth with it a certaine curse, wheresoeuer it goeth, and by whomsoeuer it be committed. This is it which Iob affirmeth, chap. 31. verse 12. It is a wickednesse and iniquity to b [...]e condemned; yea, this is a fire that shall deuoure to destruction, and which shall roo [...]e out all mine encrease: what portion should I haue of God from aboue, and what inheritance of the Almighty, if I should suffer my eyes to wander after strange women?
Secondly, it is greater then other sinnes of Reason 2 the second Table, that are sharply and seuerely punished. The wise man teacheth, that it is a more greeuous sinne then theft. It is a peruerting of all right, and an ouerturning of all equity among men. If a man rob another of his goods, he shall be punished. A theefe shall be rebuked at euery mans hand, he shall be exclaimed vpon, and men wil spit in his face; and yet adultery is more then a simple robbery for thereby other men are robbed, not of theyr goods and substance, but of their honour and honesty; yea, they rob not onely those that are borne, but those also, that yet are vnfashioned in their mothers wombe. Men do not despise (saith Salomon) a theefe when he stealeth to satisfie his soule, because he is hungry: but if hee be found, he shall restore seuen fold, or he shall giue all the substance of his house: but hee that committeth adultery with a woman, hee is destitute of vnderstanding, he that doth it, destroyeth his owne soule, Prou. 6, 30.
Reason 3 Thirdly, this sinne neuer goeth alone, but is accompanied with a traine of many other sinnes: as ydlenesse, drunkennesse, prophanenesse of heart and sencelesnesse of spirit. This the Prophet Hosea expresseth, chapter 4, verse 11. Whoredome and wine and new wine, take away their heart: whereby he meaneth, that the vnlawfull pleasures, blinde the vnderstanding, draw away the will from all goodnesse, and make the affections so brutish, that they mind nothing, and delight in nothing but in beastly sensuality. This the Prophet Ezekiel declareth, touching the vncleannes of the Sodomites: Behold, this was the iniquity of thy sister Sodome, pride, fulnesse of bread, and abundance of ydlenesse was [...] her, and in her daughters: neither did she strengthen the hands of the poore and needy. Ezek. 16, 49.
The vses of this Doctrine are to bee considered. Vse 1 First, wee learne that God will neuer suffer this sinne to lye hid, though it bee committed neuer so closely and secretly. We see it euidently in the sinne of Dauid, he was in time found out, and the hand of God arrested him. They are greatly deceiued, that thinke to hide this sinne, and go away in the darke, and not be espied. For howsoeuer men eyther do not at all punish this sinne, or punish it slightly, as if they did not see it, or not regard it; yet God will be a swift Iudge against whoremongers and adulterers. This was notably set foorth by the ceremony of the bitter waters. Numb. 5, 12. discouering the guilty wife, which no man on earth was able to accuse. True it is, this ceremony is ended, and these shadowes of the law are ceassed, yet the eye of the Lord is as quicke, and his sight as sharpe as euer it was: he taketh vpon him the knowing, disclosing, and punishing of this sinne. It is vnpossible to hide it from him, who will reueale the things that are hidden in darknesse. Nothing more prouoketh to sinne, then hope of impurity, and the opinion of secresie, and carrying the matter away closely. If a man were perswaded that the sinnes which hee committeth, should be engrauen in his forehead, or written in great Letters, that he which runneth migh [...] reade them: it would bee a meanes to make him abstaine (if not for conscience, yet at least for shame of the world) from the doing of them. But we are assured by the word of the eternall God, that our secret sinnes are open and manifest to him with whom wee haue to do, and he will bring them to the light, what figge-leaues soeuer we patch together, to couer them from his knowledge. This should moue vs to beware of committing secret sins, seeing he vnderstandeth all things: Hee made the eye, and shall he not see? He made the heart, & shall not he finde out the iniquities of our hearts? Psal. 94, 9. Take we heed therefore of whoredome, and of all vncleannesse, and learne to possesse our vessels in holinesse and honor, not in the lust of concupiscence, as the Gentiles did that know not God.
Secondly, this doctrine reproueth the light Vse 2 account and estimation of this sinne. For if it procure and cause great iudgements, and destroyeth a mans soule, they are deceyued that make whoredome a tricke of youth, a veniall offence a naturall sinne, a matter of small importance, and a sport to laugh at. We see in this chapter, that there fell in one day foure and twenty thousand for their fornication committed with the Midianites, 1 Cor. 10, 8: hee destroyed so many of his owne people in one day, and made them examples to vs, vppon whom the ends of the world are now come, and yet shall wee make it a tricke of youth? Shall wee make a mocke of it, and a may-game at it? These prophane beasts haue filled vp the measure of their sinne, and are set downe in the seate of the scorners. God alloweth no more liberty in sinning to youth, then he doth to age. The wise man willeth [Page 1054] such, to remember their Creator in the daies of their youth, Eccl. 12, 1. & 11. and telleth them that for all the lustes of their eyes, the vanity of their mindes, the swinge of their pleasures, and the lewdnes of their harts, God will bring them to iudgement. The Apostle teacheth, That whoremongers and adulterers shall not inherite the kingdome of God, 1 Corinth. chapter 6, verse 9. The wise Salomon saith, He that committeth adultery with a woman, destroyeth his owne soule, Prou. 6, verses 22, 33. and so is accessary to his owne death. And in another place he saith, He shall finde a wound and dishonour, and his reproch shall neuer be put away: and shall wee make a sport of it, to delight our selues in it? We are admonished by the Apostle Paul, that our bodies are the Temples of the holy Ghost, 1 Corinth. 6, 19. so that seeing God vouchsafeth vs this honor, to choose our vile bodyes, which are dust and ashes, earth and rottennesse, to make them Temples and Tabernacles for his holy Spirit to dwell in, let vs not turne them into filthy stables, and vncleane styes, and so driue him from vs, who would possesse vs as his mansion and dwelling place.
Heereby then we vnderstand, that wee are not to iudge of whoredome after the common opinion of men, which make but a sport and pastime of it, as we see how scoffers iest at it, and despisers of God make a game of it. Such mockers were risen vp long agoe in the dayes of the Apostle, of whom he exhorteth vs to beware. For hauing said, that no whoremonger, neyther vncleane person hath any inheritance in the kingdome of God, he addeth in the next place, Let no man deceiue you with vaine words: for, for such things commeth the wrath of God vpon the children of disobedience, Eph. 5.5, 6. And this example of the people of Israel, which now wee haue in hand in this Chapter, is able to strike a terror and feare into our hearts, for euer breaking out into this iniquity. The life of man is precious and deare vnto God, we are creatures created according to his image, he taketh no pleasure in our destruction. Now in that hee destroyed such a number of his owne Images and Creatures for this sinne, must not this sinne of fornication be great & greeuous, which kindleth such a fire of his vengeance and indignation, that flamed out so farre, and could not bee quenched, but with the slaughter of so many thousands?
Thirdly, it behoueth euery one, according Vse 3 to his place and calling, to punish this sinne seuerely that so euill may be taken out of Israel. But such as haue a light estimation of this sinne (which is the cause of the encrease of it) do obiect the example of Christ, who hauing a woman brought before him, Obiect. that was sound committing adultery in the very acte, would not condemne her nor pronounce sentence of death vpon her, but said vnto her, Goe, and sinne no more, Iohn 8, 11. Heere our Sauiour seemeth to free her from the law of Moses, Leuit. 20, 10.
I answere, this is Popish Diuinity, Answer. taught in the dayes of darknesse, which cannot beare the tryall of the light. For this is to make it not onely a venial sinne, but no sinne at all. Christ forgaue her freely, and denounced no punishment at all against her, neither of limb, nor life, nor chasticement, nor other mulct bee inflicted vpon her: so that if it doe not proue that the Magistrates should not punish whoredome sharply, it proueth as well that he ought not to punish it at all: & if it ought to receiue no correction, we cannot acknowlenge it for any transgression. Furthermore, the Iewes beeing in subiection vnto the Romanes, and constrayned to beare the yoke of forraigne gouernment, had the ciuill punishments of death, eyther wholly taken from them, or at least suspended vpon the will and pleasure of their officers, which were sildome vpright, often corrupted. This is it which the Pharisies confesse in the Gospell. For when Pilate willed them to take Christ, & to iudge him after their owne Law, although the malice of their hearts, and the cruelty of theyr hands were against him, yet they sayde vnto him, It is not lawfull for vs to put any man to death, Iohn 18, 31. Lastly, the office of Christ was not to be an earthly Iudge to giue sentence of death, but to be a Sauiour to call sinners to repentance. Hence it was, that hee refused a temporall kingdome when it was offered vnto him,Iohn 6, 15. and denyed to diuide the inheritance, when he was requested, as wholly impertinent vnto his calling; and therefore he said, Man, who made me a Iudge, or a diuider ouer you? Luke 12, 14. So then, this Obiection being remoued, it belongs to all Magistrates to be zealous in punishing this sinne, and to sharpen the law against this & other sins, that bud vp and grow apace among vs, lest they ouerthrow good Corne. Yea, it appertaineth not onely to Magistrates, but generally to all men, to bring such offenders to open shame, that so they may come to amendment of life. The Apostle speaking of vnclean liuers, saith: If any that is called a brother, bee a fornicator, or couetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one eate not, 1 Cor. 5, 5, 11: and speaking of an incestuous person, he chargeth the Corinthians to put him from among them, and to deliuer him to Satan, for the destruction of the flesh, that the spirit may bee saued in the day of the Lord Iesus.
Such vncleane liuers should bee swept out of the Church of God, and haue the sword of excommunication drawne out against them, that so they might learne not to transgresse. But so long as wee beare with such persons, and foster them in the bosome of the Church (as the practise is too common) neyther are we their friends, neyther are we the friends of the Church, neyther indeed are we the friends of almighty God.
For if we were their friends, and loued them aright, we would seeke their conuersion and repentance; wee would vse the meanes to bring them to a shame of their offences, to a sight of their sinnes, and vnto a confession of their iniquities. And if we were the friends of the Church, we would labour to separate the vncleane from the cleane, and the infected from the sound, knowing that a little leauen leaueneth the whole lumpe. And if we were the friends of God, we would be zealous of his glory, and not suffer his Name to be prophaned through the lewde and wicked life of such rotten members. For so long as such are harboured in the Church, which is the body of Christ, the reproch redounds in part to the head.
Fourthly, it behoueth vs from hence to Vse 4 learne to auoyde all allurements and enticements that may draw vs into this sinne. For to auoyd sinne, is to auoyd the occasions of sinne. Whosoeuer doth nourish the occasions, cannot be long free from sinne. And whosoeuer maketh no conscience to follow the prouocations of lust, and the meanes that may bring it vpon vs, will shortly make no conscience of whoredome it selfe. Therefore our Sauior correcting the false glozes of the Scribes and Pharisies, and expounding the true meaning of the seuenth Commandement, saith, If thy right eie cause thee to offend, plucke it out, and cast it from thee: for better it is for thee, that one of thy members perish, then that thy whole body should be cast into hell, Math. chap. 5, 29. Whereby our Sauiour meaneth, that the Law of God not onely forbiddeth the sinne expressed, but restraineth all occasions and allurements, though they were as deare vnto vs as our right eye, or as necessary vnto vs as our hand.
A notable example hereeof wee haue in Ioseph, when he was tempted by his wanton mistresse to commit folly, hee was so farre from consenting to adultery, that he absented him selfe from her company, Gen. 39, 10. Many are the allurements that leade the way vnto this sinne, wanton apparrell, filthy communication, vncleane songs, wanton lookes, beastly drunkennesse, vnlawfull embracings, excessiue dyet, hurtfull idlenesse, and too familiar company with those that may entice vs, and tempt vs to lust. The following after these, & the delighting in them, is the path that guideth vs to the practise of all vncleannesse: and therefore we must abhorre them if we would hate whoredome it selfe. Such then as say they cannot abide whoredome, and they doe detest it from their harts, and yet do not shun these allurements, do not consider their owne weaknes, but offer themselues, & leade themselues into tentation; yea, as much as in them lyeth, they make God a lyar, and there is no truth in them.
Lastly, let vs according to our duty, with Vse 5 all speede forsake this filthy kinde of life, and renounce our former vncleannes, so ye hearty repētance may follow after, wher this sin hath bin cōmitted before. For there remaines mercy to such, if they repent, and turne with all their hearts, and with all their soules. The Lord is full of compassion and mercy slowe to anger, and of great kindnesse. If the wicked man forsake his waies, and the vnrighteous his owne imaginations, if he returne vnto the Lord, and craue mercy at his hands, hee will not alway chide, neither keepe his anger for euer, Esay 55, 7. He will not deale with vs after our sinnes, neither reward vs according to our iniquities, Psal. 103, 10. Dauid through the lust of his eye fell into this sinne, and committed folly in Israel: but when he confessed his fault, and forsooke his sinne, he was receiued to mercy. For when Dauid saide vnto Nathan, I haue sinned against the Lord: Nathan saide vnto Dauid; The Lord also hath put away thy sinne, thou shalt not die, 2. Sam. 12, verse 13. The Lord seeketh no more, but that the sinner turn vnto him. When once we are reconciled vnto him, he hath no more controuersie against vs. This we see in Rahab the harlot, she led a filthy and vncleane life among her people: but when she heard of the great workes that the Lord had done for the children of Israel, in deliuering them out of Egypt, in drying vp the red sea, in feeding thē from heauen, and in preseruing them from all their enemies; she ioyned in heart with the Church, forsooke her euill life, and in token of her true repentance,Heb. 11, 31. Iam. 2.25. she receiued the messengers sent vnto her with the danger of her life, and sent them out another way. This the Apostle speaketh of the Saints at Corinth; for hauing denounced a fearful iudgment against fornicators, adulterers, & wanton persons, yt they shall not inherit the kingdome of God, he addeth, 1 Cor. 6, 11. Such were some of you: but ye are washed, but ye are sanctified, but yee are iustified in the name of the Lord Iesus, and by the Spirit of our God. Seeing therefore God is ready to forgiue our sins, why should not we be ready to forsake our sinnes? This vncleannesse maketh vs guilty of temporall and eternal punishments, yet God offereth to discharge vs of both, and to receiue vs vnto his fauour, if we will turne from our sinnes to him, & bring forth fruite worthy amendment of life. Let vs therefore confesse with Dauid that wee haue sinned: let vs call for mercy at the hands of God, saying, Haue mercy vpon me, O Lord, according to thy louing kindnes, acording to the multitude of thy compassions put away mine iniquities: wash me throughly from mine iniquity, and clense me from my sinne, Psalme 51, the first & second verses.
Verse 4. And the Lord said vnto Moses, Take all the heads of this people, and hang them vp to the Lord before this Sunne.] In the words before, the punishment that fell vpon the people of Israel, was set downe in generall: now hee setteth downe vpon whom it fell in particular, [Page 1056] to wit, both Princes & people; for the wrath of God was so kindled against them, that they were cut off as rotten members, & all through the counsell of Balaam. For when he saw that God opened not his mouth to curse the Israelites, but rather when he was resolued to vtter curses, hee was inforced to pronounce blessings: hee gaue diuellish counsell as his last shift to the Moabites, that their beautifull women should allure the Iewes into their cō pany, and by their company vnto adultery, & by adultery, vnto idolatry, wherby they shold prouoke Gods indignation, and so bring vpon themselues vtter confusion. Now we must obserue in this place, that God in punishing these sinnes, beginneth first with the heads of the people.
Doctrine. Superiors lye open to iudgmen [...]s as well as others.From hence we learne, that Superiors, and men of high places, lye open to greeuous iudgements, as wel as others. All sorts of men, high and low, rich and poore, noble and vnnoble, shall taste of the punishments of God for sinne. This the Prophet pointeth vnto, when he faith, God powreth contempt vpon Princes, and causeth them to erre in desert places out of the way, Psal. 107, 40. In the first chapter of Esay, verses 10, 23, 24, this truth receiueth plentifull confirmation, Heare the word of God (O Princes of Sodome) hearken vnto the Law of our God (O people of Gomorrha:) thy Princes are rebellious, and companions of theeues, euery one loueth gifts, and followeth after rewards, they iudge not the fatherlesse, neither doth the widdowes cause come before them: therefore saith the Lord God of hostes, the mighty one of Israel: Ah I will ease me of mine aduersaries, & auenge me of mine enemies. And in the Chapter following, the same Prophet saith, The high lookes of man shall bee humbled, and the loftinesse of men shall be abased, and the Lord onely shall be exalted in that day, Esay 2, 11. And if we would enter into the consideration of examples, we haue plentifull testimonies in the word of God; of Abimelech, the King of Gerar; Pharaoh, the King of Egypt; Sancherib, the King of Ashur; Herod, King of Iudea, and sundry Princes and Nobles, who haue tasted of the iudgements of God, punishing them for their sins, and rewarding them according to their iniquities.
Reason 1 Neyther can wee maruaile at this dealing of GOD, finding out euen superiors in their sinnes, if we consider that he is no accepter of any mans person, hee is sufficient and able to make al men stoope vnder his hand. For howsoeuer many of high place, blinded with the glory of the world, puffed vp with the vanity of earthly things, stored with abundance of riches, and magnified with the applause of the world, thinke themselues priuiledged and exempted from the order and ranke of all other men: yet their places cannot deliuer their persons from punishments, when they prouoke the Lord to wrath against them. What priuiledge to sinne, hath the Prince more then the subiect? or the rich more then the poore? or what promise hath one more then another, to be freed from the iudgements of God when he hath sinned, seeing destruction is threatned alike to come vpon thigh and low? So then, howsoeuer respecting of men for their places and callings, for their riches and friends, and such like outward dignities, bee common among men, yet there is no such acceptance in the Almighty. Hence it is that Iob saith, With him is strength and wisedome, he that is deceiued, and that deceiueth, are his: he causeth the Counsellers to go as spoiled, & maketh the Iudges fooles: he looseth the collar of Kings, and girdeth their lomes with a girdle: he leadeth away the Princes as a prey, and ouerthroweth the mighty, Iob 12, 17. To this purpose doth Samuel exhort the Israelites, Feare you the Lord, 1 Sa. 12, 2 [...] and serue him in the truth, with all your hearts, and consider how great things hee hath done for you: but if yee doe wickedly, ye shall perish, both ye and your King.
Secondly, euen Princes are by nature but Reason 2 men. We allow them the chiefest place among men, and honour them as the Lieutenants of God, yet they are not to be exempted from the number of men, and the creatures of God, but are subiect to him and his iudgments, as well as the rest of the sonnes of men. This is it which the Lord speaketh vnto them, I haue said ye are gods, and yee are all children of the most High; but ye shall die as a man, and yee Princes shall fall like others, Psal. 82, 6, 7. Ioh. 10, 34, 35. The Prophet Esay speaketh in lik [...] manner, Esay 31, 3. To like purpose speaketh another Prophet against the King of Tyrus, who had his heart exalted, and thought himselfe equall with God, Ezek. 28, 9. Wilt thou say before him that slayeth thee, I am God? But thou shalt be a man, and no God in the hands of him that slayeth thee.
We are now come to make vse and application Vse 1 of this doctrine. First, it condemneth such as flatter Princes in their sinnes, and perswade them that they are exempted and freed from the common condition of men, that they may doe what they list, and are not to be reproued of any. And indeede it is true, that Princes haue, and ought to haue a royall prerogatiue, howbeit, no prerogatiue to sinne, and if they can claime no prerogatiue to sinne, they can challenge no priuiledge from the punishment of God. Therefore this kinde of people setting vp to Princes a freedome to offend against God, and giuing them immunity and impunity from the iudgement seate of God, are indeed the greatest & most dangerous enemies to Princes and great men. It is well saide of one, that it were better to light among carrion Crowes,Diogenes then among flatterers, because they can spoyle the body alone, but these corrupt the minde, foster the sinnes of those whom they do flatter, colour them with the names of vertue, & consequently harden the hearts of such as hearken vnto them. There are few men of note and account in the word, but are tryed and troubled with [Page 1057] these enchanters that bewitch them with their sweete wordes, and will speake any thing for their aduantage. When the foolish people heard the eloquent oration of Herod, and saw his pompe and glory, they gaue him this app [...]se; The voyce of God, and not of man, Acts 12, 22, 23: but immediately the Angel of the Lord smote him, because he was delighted with these Sycophants, and returned not the glory vnto God. So then, it standeth all great men in hand to banish such dissembling clawbackes from them, to stoppe their eares against their base and abiect flatteries and fooleries, and to suffer themselues to bee admonished of their duties, reproued for their sinnes, taught by the word, and informed in the wayes of godlinesse.
Vse 2 Secondly, it serueth to instruct Princes to bee subiect to GOD, and to obey him in all things, seeing GOD will require the breach of his Law at their hands. All superiors and gouernors ouer others, must looke for Gods wrath to fall vpon them, and his punishments to ouertake them, whensoeuer they walke in euill wayes, and transgresse against Gods commandements. For as Princes punish such as transgresse their statutes; so will God execute vengeance against those that breake his Lawes. Princes haue rule ouer their subiects, but God ruleth ouer Princes themselues, and maketh them lyable to his iudgments. Dauid was a man after Gods heart, yet the Lord brought many corrections and chasticements vpon him, to hold him in obedience. It belongeth therefore as a speciall duty to men of high place and dignity to turne to the Lord, lest they prouoke him to wrath, and so they perish, according as the Psalmist spaeketh; Bee wise now therefore yee Kings, be learned ye Iudges of the earth, serue the Lord in feare, and reioyce with trembling; Kisse the Sonne, lest he be angry, and ye perish in the way; when his wrath shall suddenly burne, blessed are all that trust in him, Psal. 2, 10, 11, So the Lord hauing threatned in the Prophet Zephaniah, to visite the Princes and the Kings children, he exhorteth all to repentance, before the decree come forth, and they be as chaffe that passeth away in a day, and before the fierce wrath of the Lord come vpon them, Zeph. 1, 8, and 2, 2. Likewise the Prophet Ieremy declaring that the Lord would powre out the viole of his vengeance vpon the inhabitants of the land, euen the Kings yt sit vpon the throne of Dauid, the Priests and the Prophets: he commeth to vrge this vse vnto them, Say vnto the King and the Queene, Humble your selues, sit downe, for the crowne of your glory shall come downe from your heads, Ier, 13, 13, 18. There is no way to turne away his wrath from them and their kingdomes, but by turning vnto God, and by entreating him to spare them, As their places are great, so their sinnes are great, and many times draw many to follow after them. If they would blot out their offences against GOD, and call in his iudgments gone out against them, they must shew their subiection to him, and giue him the reuerence that is due to his holy Name.
Lastly, our trust must not bee in man, our Vse 3 confidence must not be in Princes, who cannot deliuer their owne soules from the sentence of death, nor discharge themselues of the punishment which they haue deserued, much lesse can they giue safety and assurance vnto others. This is that duty which the Prophet Esay concludeth in the second and third chapters of his Prophecy, where threatning that God will take away from Ierusalem; and from Iudah, the st [...]y and the strength, the strong man and the man of warre, the Iudge, and the Prophet, the prudent and the aged, the captaine of fifty, and the honourable, and the counseller, and the eloquent man; hee sayth, Cease from the man whose breath is in his nostrils: for wherein is he to be esteemed Esay 2.21, & 3, 1, 2, 3. Whereby we see, that we must not put our trust in weake man, nor ralye vppon him to be our defence, but put our whole trust in God alone. Hee that putteth confidence in him, shall be blessed, and bee like the tree planted by the riuers side, Ier. 17, 7: whatsoeuer changes and alterations others do find in the world, hee shall continue in a fruitfull and flourishing condition. The staying of our selues on mans power, ariseth from the forgetfulnesse of our duty toward GOD, who hath commanded vs to trust in him with all our heart, Prou. 3, 5: and hath promised that If we stay vpon him, he will giue vs our hearts desire, Psal. 37, 4. This trust we shall attayne vnto, if we vse these means; the meditation of mans weakenesse that cannot helpe vs, the consideration of Gods power that is able to strengthen vs, and the experience of his mercy that hath deliuered other of his children from great afflictions. If these things (as helpes to our faith) bee laide vp in our hearts, wee shall bee assured to build vpon a good and certaine foundation, that shal neuer be remoued.
Verse 5, [Then Moses saide to the Iudges of Israel, Euery one slay his men that were ioyned vnto Baal-peor.] The wrath of God was so fierce against [...]hose that sinned, that he commanded them to be destroyed. To this end, wee see Moses as the chiefe Magistrate taketh order, that the guilty should not be suffered to Lue, but suffer punishment according to their offences. From hence ariseth this doctrine,Doctrine. Magistrates must punish Maiefactors. that Magistrats are appointed of God to gouerne mankind in the ciuill affaires of this life, to be the hand of GOD for punishing and cutting off the wicked, and for the supporting and maintayning of the godly. It is the duty of Magistrates to doe Iustice vpon euill doers, and to giue comfort and countenance to the faithfull. This is it which Dauid promised vnto God, when hee should [Page 1058] bring him vnto the kingdome, and set him vpon the throne, I will sing mercy and iudgment, vnto thee (O Lord) will I sing, Psal. 101, 1. This is the charge that hee giueth to Salomon his sonne, concerning diuers men, as appeareth, 1. Kings [...], 6: for he telleth him hee should remember the bloud of battell that Ioab shed in peace, and therefore not suffer his hoare head to goe downe to the gr [...]ue in peace. The like direction he giueth him, to shew kindnesse vnto the sonnes of Barzillai the Gileadite, and to let him be amongst them that eate at his table, because they came vnto him when hee fled from Absolom. This direction did Salomon precisely follow, he slew Ioab, Shemei, and Adoniah, and set vp godly men in the places of such as were remoued from their offices, being more able then his father was. All the precepts that are giuen vnto them to execute iustice, tend directly to this point, whosoeuer sheddeth mans blood, must not be spared, but ha [...]e his blood shed by the Magistrate, Gen. 9.6. If a man (sayth Moses) cause any blemish in his neighbour, as he hath done, so shall it bee done to him, breach for breach, eye for eye, tooth for tooth; such a blemish as he hath made in any, such shall be repayed to him, Leuit. 24, 19. These examples and precepts serue to teach vs this truth, that the end of Magistrates appointed of God ouer his people, is not to rule as they list, not to be idle and doe nothing, not to tyrannize or to be highly accounted of, not to lift vp their hearts, or to please themselues in the titles of honour giuen vnto them, but to doe good in helping the good, and punishing the euill.
Reason 1 The reasons to enforce this doctrine, are to be weighed & considered. First, they haue to these ends and purposes, the sword of Iustice committed vnto them, not to let it rust in the scabberd, but to remooue all such, as the land for their outragiousnesse is not able to beare. For when they grow obstinate in their sinnes, enemies to God, plagues to the godly, burdens to the earth, and an infection to all with whom they liue, they must be cut off as rotten members, swept away as filthy dung, and purged as euill humours out of the body.
This is it which the Apostle teacheth in his Epistle to the Romanes, There is no power but of God, and the powers that be, are ordained of God: he is the Minister of God for thy wealth, & beareth not the sword for nought, for he is the Minister of God to take vengeance on him that doth euill, Rom. 13, 4. So then, they are Gods Lieutenants in his stead; the iudgement is Gods, and not mans, For there is no iniquity with the Lord our God, neither respect of persons, nor receiuing of reward, 2. Chro. 19, 7. Deut. 1.16, 17: so that it is required of them to heare the controuersies that come be-fore them indifferently, to iudge righteously, to heate the small as well as the great, and not to stand in feare of the faces of men.
Reason 3 Secondly, they are as bulwarks of brasse, as wals of defence, & as maintayners of peace among men. For albeit men be of one self same nature, yet they cannot abide one another, vnlesse they be held in, as with a bit and bridle. Wolues know one another in the woods, the Lyons know one anothet in the forrests, so doe other wild and sauage beasts in the fields: but men haue such a corrupt and sauage nature, that hardly they can loue another, or suffer the company one of another, vnlesse they had rulers & Magistrates set ouer them. This the Apostle teacheth, He is the Minister of God for thy wealth, Rom. 13, 4. And the Apostle Peter, Hee is sent for the punishment of euill doers, &c, 1, Pet. 2, 14.
Now, let vs come to the vses which naturally Vse 1 arise from hence, First we must acknowledge that Magistracie is a notable blessing, and by acknowledging of it, learne to bee thankfull for it. If there were no Magistrate or law, euery one would liue as he list, and would be ready to cut anothers throat, so that better were a tyranny, then an anarchy. This is sundry times repeated in ye book of Iudges, In those dayes there was no Knig in Israel, but euery man did that which was good in his owne eyes, Iudg. 17, 6, and 18, 1, and 19, 1, & 21, 25. Then was idolatry common among them without any punishment: then they gaue themselues to whoredome and vncleannesse without controllement: then murther and drawing the sword one against another was practised, & bloud touched bloud. This confusion and lamentable disorder and want of lawfull Magistracy and gouernment, should teach vs to esteeme highly of this order and ordinance of God, according to the blessings which we receiue by the same. We obtayne great quietnesse by our rulers, and many worthy things are wrought through their prudence and prouidence. They are the instruments of our peace, the breath of our nostrils, and the meanes of our preseruation. By them we enioy (vnder God) all the benefites which we haue, our liberty, our lands, our liues, our wiues, our children, our possessions, our safety, our houses and habitations, and aboue all the rest, the comfortable vse of the Gospel with freedome of conscience, which is as marrow vnto our bones, and as the very life of our liues. How oft had we beene ouercome and ouerrunne by forraine enemies, how oft had we beene surprized by inward rebels, if this ordinance of God had not ouershadowed vs, and ouerreached them? This meditation must draw out of vs all thankfulnesse to God, and confession of his louing kindnesse toward vs: the practice whereof we haue in Ezra, chap. 7, 26, 27: when hee beheld the forwardnesse of the King to promote the worship of God, & to publish a decree, that whosoeuer would not performe the Law of God, & of the King, should haue the sentence of God pronounced against him, without delay, whether it wereto ye taking away of his life, or banishment of his [Page 1059] Countrey, or to confiscation of his goods, or to imprisonment of his body: he gaue glory and praise to God, saying; Blessed be the Lord God of our fathers, which so hath put in the Kings heart, to beautifie the house of the Lord that is in Ierusalem.
This practice of this worthy man must be an instruction vnto vs to teach vs to acknowledge the necessity of this blessing, as great as of the Sunne in the firmament, whereby all liuing creatures are comforted and refreshed, and must cause euery one to returne the praise of this mercy to him that is the giuer of this, and of euery good giuing. No people vnder the heauens haue better experience of it, nor are more bound to walke worthy of this then we.
Vse 2 Secondly, it is their duty to hate yt which is euill with an vnfained hatred, and to loue that which is good, with a speciall loue and liking of it. For, if he be euill, how shal he aduance and countenance the godly, or how shall hee chastise and punish the vngodly? Can hee haue or hold the reputation of a good Physician, that taking vpon him the curing of other mens diseases, is not able or willing to cure himselfe? or will not euery one vpbraide such with the common Prouerbe, Physician, heale thy selfe? Luke 4, 23. How then can he with courage and comfort take vpon him to correct euill doers, that is himselfe wholly giuen to all sorts and kindes of euill? Can a father for conscience sake rebuke his sonne for sin, as for swearing, lying, drunkennesse, and such like disorders, when himselfe maketh no conscience to bee a swearer and blasphemer, a drunkard and vncleane liuer? Or can a Master chasten his seruants for their rioting, reuelling, lewdnesse, wantonnesse, and misdemeanors, when the guiltinesse of his owne heart cryeth against him, and condemneth him as guilty of the same crimes? Hee that teacheth another, should first of all teach himselfe: and he that reproueth another, should first of all checke and controlle himselfe: otherwise it shal be said vnto vs, as the Apostle speaketh: Therefore, thou art inexcusable (O man) whosoeuer thou art that condemnest: for in that thou condemnest another, thou condemnest thy selfe: for thou that condemnest, doest the same things: but we know that the iudgment of God is according to truth, against them which commit such things: & thinkest thou this (O thou man) that condemnest them which doe such things, and doest the same, that thou shalt escape the iudgment of God? Rom. 2, 1, 2, 3. Let all those whose office is to reforme euill, learne to remoue it, both head and taile, both root and branch out of themselues: let them pull the beame out of their owne eyes, that they may cast out the more in their brothers eye. It is a great blot and blemish in a gouernor, that should punish wickednesse in others, to nourish it in his own heart. Hence it is, that Salomon sayth, Woe to thee, O land, when thy King is a child, & thy Princes eate in the morning, Eccl. 10, 16. Prou. 31, 4. Where the Wiseman teacheth what danger it is to the commonwealth, when the rulers are giuen wholly to their lusts and pleasures, to surfetting and drunkennesse. If the gouernour that sitteth at the sterne of the ship, or the coachman that driueth the coach bee drunken and disordered, who seeth not that shipwrack is to be feared, and the coach ready to be ouerturned? This is to bee considered and regarded of all that haue any authority ouer others, to be carefull to order and rule themselues by the word of God. If we haue families to gouerne, we should goe in and out before them in all wisedome, and bee examples vnto them in our liues & conuersations. If we see that those that be in places of superiority & iurisdiction negligent herein, & not so circumspect ouer their wayes, as they ought to be, it is our duty to help them by our prayers, and to call vpon God to assist them with his grace. The burden is great that lyeth vpon their shoulders, they many times watch while we sleep, and are much troubled while we are at ease; we must therfore dayly call vpon God for them, to bee with them in their gouernment, to indue them with the spirit of wisdom and counsell, and to inspire them continually with al holy motions needful for their callings, that their thrones may be established with iustice.
This is it which the Apostle vrgeth, I exhort that first of all supplications, prayers, intercessions, and giuing of thankes bee made for all men; for Kings, and for all that are in authority, that wee may liue a quiet and peaceable life, in all godlinesse and honesty, 1. Tim 2, 1, 2. Let vs pray heartily for their preseruation, life, health, wealth, prosperity, and encrease of all honour, considering that the prayer of a faithfull man auayleth much, if it be feruent. Vse 3
Lastly, we learne heere, to feare them onely for euill doing. So long as wee doe well, it skilleth not who stand by vs, and see vs, thogh the eyes of al men be vpon vs. The duty of the Magistrate, is to allow & approue it, to commend and reward it. This is it which the Apostle teacheth, Magistrates are not to be feared for good workes, but for euill: wilt thou then be without feare of the power? Doe well, so shalt thou haue praise of the same: but if thou doe euill, feare: for he beareth not the sword for nought, Rom. 13, 3. Where wee see, they are in regard of their high place, a terror to men but it must be to the wicked; to the godly they should not bring any terrour. This should comfort & encourage all the faithfull in well doing; the Magistrate is to them as a sanctuary and citty of refuge, they should repaire and resort vnto them in time of trouble, they are as a buckler to defend them, and as an hauen to harbour them from the stormes and tempests that beat vpon them. This is practised by the Shunamite, who departed out of the land of Israel. and soiourned in a strange land during the [Page 1060] famine; when she returned backe, she called vpon the King for her house, and for her land; So the King appointed her an Eunuch; saying, Restore thou all that is hers, and all the fruites of her lands, since the day shee left the land, vntill this time, 2. Kings 8, 3, 6. She vsed the ordinance of God as he had commanded, and God gaue a blessing vnto his owne ordinance.
Againe, this serueth to terrifie vngodly men; let them be restrayned from committing euill, if not for conscience, yet for feare: if not for loue of godlinesse, yet for the certainty of punishment that shall fall vpon them. Although for a time they may escape, yet in the end they shall bee met withall. Moreouer, it must put all Magistrats and superiors in mind, to order the ends of their calling aright. True it is, there are two sinnewes of a commonwealth, which knit the parts together, to wit; punishment, and reward. But it is not enough for them to shew mercy and iudgment, but they must shew mercy to whom mercy belongeth; and iudgement, to whom iudgement appertaineth. It is the office of the Minister to teach, and to reproue; to comfort, & to threaten; to raise vp, and to cast downe; to root vp, and to plant; but if he comfort the wicked, and harden them in their sinnes, & speake peace, to whom the Lord hath not spoken peace: and againe if hee threaten iudgment, cast downe the heauy hearted, and seeke to quench the smoaking flaxe, and to breake the bruised reed, he is not that wise Scribe, which must giue to euery one in the family his portion in due season,2 Tim. 2, 13. nor that workeman which needeth not to bee ashamed, diuiding the word of truth aright. So likewise, it is the office of all Magistrates, to punish and to reward, to correct and to comfort; without these no kingdome can flourish, no citty can stand, no house can continue. But it behooueth them to consider, who ought to bee the obiect and subiect as well of the one, as of the other. They must not discountenance the godly, and embolden the wicked: they must not spare the guilty, and oppresse the innocent. Their Lawes must not bee as the spiders web, to catch the flye, and to hold the gnat, but let goe greater things, and suffer them to escape & to breake away from them. They must make a difference betweene the cleane and vncleane, betweene the holy and prophane. He is a bad gardiner, that plucketh vp his best plants and choisest hearbes of greatest price, and suffereth the thornes & thistles to take root and prosper, which should bee cut downe, and cast into the fire, Math. 3, 10. Hee is a bad husbandman, that plucketh vp the wheat and good corne out of his field, which was to bee gathered into the barne, when the time of haruest came; and suffereth tares and darnell to grow, which were fitter to be bound in sheaues and burned, Math. 13, 29. It is no mercy to spare the life of the wolfe, and to shed the blood of the Lambe. Heereupon it is, that Salomon saith, Prou 17, 15. He that iustifieth the wicked, and hee that condemneth the iust, euen they both are abhomination to the Lord. This appeareth in Ahab, who solde himselfe to worke wickednesse in the sight of God, and brought destruction vpon his owne head, as well by slaying the innocent yt should haue beene defended, as by sparing the wicked that should haue beene destroyed. For when the bloud of Naboth was spilt as water vpon the earth that cannot be gathered, it cried to heauen for vengeance, And the Lord paid him home to the full in his owne person, and in his posterity, 1 Kings 21, 19, and 22, 38. And when he spared Benhadad whom hee ought not to haue spared, the Lord said vnto him, Because thou hast let goe out of thine hands a man whom I appointed to dye, thy life shall go for his life, and thy people for his people, 1 Kings 20, 42. To this purpose wee reade in another place of Prouerbs, chap. chap. 24, 24. He that saith vnto the wicked, Thou art righteous, him shall the people curse, and the multitude abhorre him. Let vs all lay this to our hearts. If we haue any in our seuerall gouernments, that are godly & feare the Name of God, let such bee made much of, let them finde our helpe and fauour, let them bee comforted and encouraged in well doing. But on the other side, we are not to winke at the wicked, but labour to finde them out, and to draw them out of their dens where they lurke, watching their seasons to pester & poyson others: remembring alwayes the ends for which God hath lifted vp the heads of all Gouernors aboue their brethren, to wit, that euill doers should be punished, and that such as do well should be commended: considering duely & diligently, that the time will come, when they must giue an account to God of the Stewardship committed vnto them.
[Verse 6. And behold, one of the children of Israel came and brought vnto his brethren a Midianitish woman, in the sight of Moses, &c.] In these words is offered vnto vs an example, expressing the nature of sinne, where once it is entertained. For behold here, how they grow in sinne, and proceed from euil to worse, from a great sinne to a greater. At the first, they departed out of the hoast of Israel, and went to the people of Moab and Midian, with whom they coupled themselues: so that albeit they sinned, yet they had some shame of sinne, and made some conscience of committing it opē ly amongst their brethren. But they proceed by little and little, from step to step, and from one degree to another, till they feare nothing, and are ashamed of nothing. Therefore in the example of one man heere set before our eies, Moses declares to what impudency & shamelesnesse they were come, that they brought their harlots into the hoast to despite God, to anger Moses, to corrupt the people, & to pollute the worship yt was set vp by the commandement [Page 1061] of the Lord. For this man (who is afterward named) as if he had beene absolute in power, as he was indeed resolute in will, & dissolute in his whole life, brought his whorish woman in the sight of God, in the sight of Moses, in the sight of the congregation, and in the sight of the Tabernacle, to shew that he had filled vp the measure of his sinne.Doctrine. Euill men proceed by degrees from worse to worse. The doctrine arising from hence is this, that euill men doe not vsually make any stay in euill, but proceede from degree to degree, to worse & worse. The nature of sinne is, to draw all such as delight in it and follow after it, from one euill to another, vntill in the end, they become most corrupt and abhominable. This is it which the Prophet Ieremy noteth in the people of his time, when he sayth, Were they ashamed when they committed abhomination? Nay, they were not ashamed, no neither could they haue any shame: therefore, they shall fall among the slaine: when I shall visit them, they shall bee cast downe, saith the Lord, Ier. 6, 15.
The like we see in the 18. chap. following, ver. 11, 12. Speake to the men of Iudah, and to the inhabitants of Ierusalem, saying, Thus saith the Lord, Behold, I prepare a plague for you, and purpose a thing against you: returne you therefore euery one from his euill way, and make your wayes & your workes good: But they said desperatly, Surely we will walk after our own imaginations, & doe euery man after the stubburnes of his wicked hart. The truth of this hath bin euidēt in al ages of the Church. When the Lord was determined to bring an vniuersall flood vpon the face of the earth, for the sinnes of man, and had giuen them a time of repentance, while his patience endured, Gen. 6.12. They ceased not from sin, neither repented of their wickednesse, saying, what haue I done? Math. 24, 38. But euery one turned to their race, as the horse rusheth into the battell. For in the time that was limited thē, their sin increased, our Sauior shewing how they were giuen ouer vnto all loosenesse, vntill the flood came, and swept them all away. This the Prophet Dauid noteth (if hee were the penner of that Psalme) where hee obserueth the degrees and stayres by which men ascend to the heighth and top of sinne: first, they beginne to walke in the counsell of the wicked, then they proceed to stand in the way of sinners; lastly, they come to sit downe in the seat of the scornefull, Psal. 1.1. And this we may further obserue in the faylings of the faithfull, and in their fallings into sinne. No man becommeth extreamely euil at a sudden, nor desperately setled, and obstinatly resolued to continue in sin in a moment: but as he that will climbe vp to the top of an high tower, doth ascend step by step, and by little & litle; so he that maketh no conscience of any sinne, but walketh in all prophanenesse with greedinesse, commeth to that height by degrees, one sinne drawing on another, the lesser making way for the greater, and the greater obtayning passage for the greatest of all. Wee see it in Euah, when she fell from God, first,Gen 3, 6. she listned vnto Satan; secondly, shee made a light resistance to his tentation; thirdly, shee beganne to doubt waueringly of that which God had deliuered absolutely; fourthly, shee grew in concupiscence, the eye liking, the heart lusting, and both of them desiring the forbidden fruite; lastly, she fell to flat apostacy, infidelity, and rebellion. This likewise is set before vs in the example of Peter, who getting into the high-Priests hall, and thrusting himselfe into euill company, hath left vs a strong proofe of his owne weakenesse, and of his declining from euill to worse. First, hee answereth faintly and fearefully, that he knew not the man, Math. 26, 70. A dangerous beginning. When hee was further vrged and pressed to answere, and that he saw his bare and cold denyall would not be accepted, hee thought to goe one step farther, hee denyed with an oath, that he neuer knew him. Yea, when they were importunate vpon him, and would not suffer him to be in rest, he began to curse himselfe, and thereby to cast himselfe into the depth of sin, into the gates of hel, and into the hands of Satan.
The Reasons follow. First, sin groweth Reason 1 in the heart, as the childe doth in the wombe. For as the infant hath his increasings and augmentations from a small beginning, vntill hee come to the birth, proceeding from one degree and age vnto another, as Iob setteth foorth our first creation, Thou hast powred me out as milke, and turned mee into cruds like cheese: thou hast clothed me with skinne and flesh, and ioyned me with bones and sinnewes, Iob 10, 10, 11: so is it with a sinner; his beginnings are small, but the further hee runneth, the longer he continueth, and the deeper hee plungeth himselfe in sinne, the more corrupt and abhominable he becommeth. As a spring that ariseth out of the earth is first little and shallow, but the further it groweth, the more ground it floweth, and the more streames come into it, the greater the riuer is: or as a fire, which at the first is a little sparke, being nourished, becommeth in short time a great flame: so is it with sin, it is little in growth, weake in strength, slender in appearance at the beginning; but being cherrished and fostered in the soule of the sinner, it multiplyeth exceedingly, and bringeth foorth many children of the same nature, whereof we may truely say; Like mother, like daughter. This is that comparison, which the Apostle Iames vseth, to expresse the fruitfull nature of all the vnfruitfull workes of darkenesse, Euery man is tempted, when hee is drawne away by his owne concupiscence, and is enticed: then when lust hath conceiued, it bringeth foorth sinne, and when sinne is finished, it bringeth foorth death, Iam. 1, 15. VVhere the Apostle sheweth, that first a man is tempted to euill, then concupiscence conueyeth it, after it is in trauaile and bringeth foorth; and lastly, it doth finish [Page 1062] it as a perfect birth. This comparison is also vsed by the Prophet Dauid, Behold, he shall trauaile with wickednesse, for he hath conceiued mischiefe, but he shall bring forth a lie. Psal. 7, 14.
Reason 2 Secondly, the wrath of God falleth vpon such as make no conscience to fall into lesser sinnes, hee giueth them ouer to a reprobate sence, to a slumbring spirit, and to hardnesse of heart, that they fall to be past feeling, and cannot repent. The Apostle declareth in the Epistle to the Romanes, That such as regarded not to know God, hee gaue them vp to their hearts lust, vnto all vncleannesse, and punished one sinne with another, Rom, 1.28. For the sinne that followeth is a punishment which went before. God forsaketh them with his grace, that forsake him by their sinnes: and when once God leaueth them, the diuell findeth them. Whensoeuer God departeth out of any person, the vncleane spirit taketh possession, for the house is empty, swept, and garnished, and made ready to entertaine him, Math. 12, 44. This is it which the Prophet declareth concerning the secret iudgment of God vpon sinners, that make shipwracke of faith and of a good conscience; My people would not heare my voyce, and Israel would none of me: so I gaue them vp vnto the hardnesse of their heart, and they haue walked in their owne counsels, Psal. 81, 11, 12. Where hee sheweth, that seeing they would not be reclaimed and reformed, hee laide the bridle in their owne neckes, and suffered them to run their full swinge into all wickednesse. In like manner the Apostle describing the sins of the Iewes that hated the Gospel, stoned the Prophets, persecuted the Saints, and crucified the Lord of life, sheweth that they had filled vp the measure of their sinnes, and that the wrath of God was come on them to the vttermost, 1. Thess. 2, 19.
Reason 3 Thirdly, sinne is fitly resembled to the fretting of a canker, and to the vncleannesse of a leprosie, both which goe forward, and make no stay, vntill the whole body be infected and euery member endangered. This is the similitude which the Apostle vseth; Their word shal fret as a canker, 2. Tim. 2.17. of which sort is Hymeneus and Philetus. For as one serpent engendreth another, so doth one sinne conceiue and bring forth another. It is like vnto the beast, that is said to grow so long as it liueth. So then lay these things together, both that God forsaketh such as make no conscience of sinne, and that sinne is likened to the conceiuing of the wombe, to the eating of a canker, and to the filthinesse of a leprosie, wee may conclude, that sin being entertained, knoweth not stay, but rolleth as a stone, vntill it come to the Vse 1 bottome.
Now, let vs handle the vses. First, consider from hence, how dangerous it is to giue entertainment vnto sinne at the beginning, which groweth to more perfection euery day, we cannot stop this streame when we will: it goeth beyond the strength of our nature. God leaueth vs further to our selues, when we begin to leaue his wayes. We see this in the example of Cain, he was reproued of God, checked for his hatred against his brother, & admonished to repent; but he harkened not to the voyce of the Lord, but hardened his heart, and shed innocent blood, euen the blood of his brother, Gen. 4, 8. This appeareth in Iudas, hee entertained couetousnesse in his heart, from couetousnesse hee fell to plot with the Pharisies, from plotting he proceeded to practising, and in the end hee brake out into treason against his Lord and Master, and ceased not till hee brake his owne necke, Math. 26, 15. The like we may say of Saul, and trace out his falling from God, step by step; and the more he continued,1. Sam. 16, 14. the more did the Spirit of GOD forsake him; so that his hidden corruption brake out into open rebellion against God, open persecution against Dauid, and open desperation against himself and his owne soule. Thus it falleth out with such as sinne against their conscience. Some grow to be very diuels incarnate, that do euery day giue strength vnto their corruption, and adde drunkennesse vnto thirst, who being past feeling, giue themselues to wantonnesse, to worke all vncleannes with greedinesse. Some are like bruite beasts, that are led onely by sensuality, carnall and naturall men, which haue nothing in them of the Spirit of God, Iude 10. Continuance in sinne bringeth hardnesse of heart. Such are in greatest danger, and see it not; they are in the midst of the fire, and feele it not; they taste deeply of the iudgment of God, and regard it not. Lay before them the grieuousnesse of sinne, beseech them with bitter teares, exhort them by the tender mercies of God, denounce all the plagues, punishments, and iudgments of hell, offer vnto them the sweet promises of the Gospel, entreate them by the death of Christ, and the dearest blood that he shed for them: all these they tread vnder their feet, and neglect them as things of no price; sinne hath bewitched their hearts, Sathan hath blinded their eyes, and God hath giuen them vp into a reprobate sence. For as among all the blessings that God bestoweth vpon the sonnes of men in this world, a soft and tender heart is one of the greatest, which is soone checked & controuled, soone made to bleed, and raised to repentance and amendement of life, Ezek. 11, 19: so there can be no greater curse and malediction laide vpon any man, then to haue a stony and stiff-necked, a rebellious and yron heart, which heapeth and hoardeth vp euery day vengeance against it selfe. What an heauy punishment was this vpon Pharaoh, when his heart was hardened? Moses and Aaron came vnto him, they laide before him the word of God, they wrought miracles in the land of Egypt, they called vpon him to let the people go: he was visited with lice, he was feared with thunders, he was plagued with frogges, he was tryed with darknesse, he was punished [Page 1063] with the death of the first borne; yet could not all these enter into his heart, nor pierce his conscience that was seared with an hot yron, so that he proceeded in euill, vntill he and his whole hoste were drowned in the red sea. Heereunto accordeth that which the Prophet Ieremy sayth, Can the blacke Moore change his skinne? or the leopard his spots? Then may ye also doe good, that are accustomed to doe euill, Ier. 13, 23.
Seeing therefore such as beginne to sinne, can haue do stay of themselues, we must needs confesse it to be very dangerous and hurtfull to our soules. For all such as breake out into this sinne, are like to those that runne downe a steepe hill, that when they are going, haue no power to make any stay or stop, vntill they come vnto the lower end. Thus it is with those that haue giuen the onset vpon sinne, they do as it wer, open ye flood gates of impiety, which are not againe easily shut vp, but the violence of the streame beareth all things before it. For howsoeuer sinne at the first be entertained of men with some dislike, and not without some strugling and striuing against it; yet in processe of time, and by continuance in sinne, they grow shamelesse, euen to haue an whores forehead, that they cannot, nor wil not be ashamed: though the Sunne, the heauen, the earth, and men beare witnesse against them, they regard neither God nor men, neyther heauen, nor hell, neyther saluation nor damnation. This is indeede a dangerous estate, and a feareful condition.
Vse 2 Secondly, seeing euill men waxe worse & worse, we may conclude, that their iudgment sleepeth not, but is encreased as their sinne encreaseth; yea, it is not farre off, but lyeth at the doores. Euery sinne is in it owne nature a sin to death, and a remouing from God, the wages of it is death, and prouoketh to an vtter consumption of vs, Rom. 6, 23: how then can we answere so many thousands, if one bee so grieuous? For if the Lord marke what is done amisse, who shall be able to stand? Thus the Apostle setteth downe their condition, that were setled in wickednesse, That their condemnation long since resteth not, & their destruction stūbreth not, 2. Pet. 2, 3. So then, we may assure our selues that the iudgments of God follow at their heeles, when men are come to the top and heighth of their sinnes. Thus it was with the old world, when their wayes were wholly corrupted, then was the earth vniuersally drowned. When the Sodomites became exceeding sinners against the Lord, and their sinnes cryed to heauen, the Lord rayned downe fire & brimstone vpon them. When Israel abounded in all sinne, that there was no truth nor mercy, nor knowledge of God in the land, but that by swearing and lying, by killing and stealing they brake out, and blood touched blood; the Lord denounceth by his Prophet, That the land shall mourne, and euery one that dwelleth therein, shall he cut-off, Hos. 4, 1, 2. When the Amorites had filled vp the measure of their sins, Gen. 15, 14. they should be rooted out of the Land, and the people of God come in their stead. Where the Lord declareth, that howsoeuer this people were exceeding sinners in the dayes of Abraham, and deserued to be rooted out at the very first, yet did he withhold his hand, and waited for their repentance a long time, vntill they were past recouery. Do we then see any waxe worse and worse, and encrease in sinne, as they grow in age? We may conclude, that so soone as they are become ripe, nay, rotten in their sinnes, the appointed time of God draweth on to destroy them. For euen as men when their Corne is waxen ripe, and the fields are white vnto the haruest, doe thrust in their sickles,Mark. 4, 29. and cut it downe, so will the Lord deale with all the vngodly; for when their sinnes are at the highest, then his iudgements are at the neerest, according as the Apostle Iohn sheweth, that an Angell came out of the Temple, crying with a loud voyce vnto him that sate on the Cloud, Thrust in thy sickle and reape: for the time is come to reape, for the haruest of the earth is ripe, Reuel. 14, 15. This is it which was declared in a vision vnto Amos, where the Lord shewed vnto him a Basket of Summer fruite, and saide, Amos, what seest thou? who answered, A Basket of Summer fruite. Then the Lord saide vnto him, The ende is come vpon my people of Israel, I will passe by them no more, Amos 8, 1, 2. Declaring thereby, the ripenes of their sinnes, and the readinesse of Gods iudgements to giue them their reward. Wherefore, whatsoeuer sinnes vngodly men commit, the old are not forgotten, and onely the new remembred; but all both old and new, do come together, & adde vnto the heape, that the measure beeing full, pressed downe, shaken together, and running ouer, certaine destruction may fall vpon them. Let vs not make a mocke of sinne, or thinke that God hath forgotten it, when wee haue forgotten it. The iniquities that men commit one day are forgotten with them the next, and such as are practised in their youth, are past their knowledge before they come to age: but we cannot hide them from the Almighty, Who writeth bitter things against vs, and maketh vs to possesse the iniquities of our youth, Iob 14, 26. Psal. 25.7. Euery sin shall helpe somewhat to encrease the weight, and make our account the greater in the day of account: for as euery Corne of wheat helpeth to fill vp the bushell, and to enlarge the heape: so doth euery sinne that we commit, helpe to bring our wickednesse to the full. And as men keepe their bookes of reckonings and accounts, which they wil bring forth when they are to reckon: so the Lord (to the end we may know that he seeth and remembreth our offences) is saide after the manner of men, to keepe a Register of the deeds of men, and to write them vp in the same, and euery sin serueth to fill vp the accounts, Reuel. 20, 12. He noteth so many oathes as euery [Page 1064] day come from our vncleane mouthes; our drunkennesse at this time, and that place, and in that company; our whoredomes, vncleannesse and wantonnesse; our contempt of his word; our neglect of this sermon, and that sermon, on this Sabboth, and on such a Sabboth: so that wee shall finde when the day of reckoning commeth sins vpon sins, and heaps vpon heapes, vntill the measure runneth ouer; and when wee must goe the way of all flesh, they will stand before vs as an huge Sea (whereof we can sound no bottome) to swallow vs vp. For if we must giue an account for euery idle word at the day of iudgment, Mat. 12, 36: how much more for our blasphemies, and vncleane deeds, which are without number? Which should make vs cry out with the Prophet, O Lord I know that the way of man is not in himselfe, neither is it in man to walke & to direct his steppes: Lord, correct me, but with iudgment; not in thine anger, lest thou bring me to nothing, Ier. 10, 23, 24. To conclude, howsoeuer God spare long because hee is patient, yet if wee grow worse and worse, and abuse his patience, and run into all ryot and excesse of sinne, he will fill vp the viole of his iudgment, and powre out his wrath vpon vs to the vtmost. This serueth to answere the curiosity, and to stop the mouthes of many men, who seeing wicked men proceede in sinne, and prosper in their wayes, are offended, and are ready to say, Doeth not the Lord see this? Or is there no righteousnesse in the Almighty? Why doth the way of the wicked prosper, and why are they in wealth, that rebelliously transgresse? Ier. 12, 1. God suffereth wicked men a long time, because their sinnes are not yet full, the measure is not filled vp: but waite a while, and they shall not goe vnpunished.
Vse 3 Lastly, seeing men giuing themselues ouer to sinne, come at the last to bee frozen in the dregges of it; it is our duty to resist the beginnings, to preuent the breach, and to stop the first course of it. It is as a serpent that must be trod on in the egge; it is as a birth that would be smothered in the conception. Let vs take heed that sinne grow not into a custome, and get an habit. This is it which Salomon pointeth out, speaking against hatred & reuenge, The beginning of strife is as one that openeth the waters: therefore ere the contention bee medled with, leaue off, Prou. 17, 14, Where he teacheth, that as it is dangerous to breake a banke or wall which holdeth in the water in his course, lest it ouerflow the fields and meddowes; so if there be a little breach begun in the conscience by sinne, the floods thereof will so grow and swell, that the violence and rage of the streame will quickly and easily enlarge the breach, and bring body and soule to sudden destruction. Seeing therefore there is such an inundation and flood of sinne, when once it getteth vent [...], it behooueth vs to stay the beginnings of sinne, when as first it beginneth to sprout out, and to spring vp: now, these weeds will bee more easily pulled vp, then when they haue taken deeper root, Heb. 12, 13. The diseases of the body being taken at the first, when they begin to breed, and only a spice of them is marked, are easily cured and healed; whereas the old festered sore is incurable and without remedy. Euen so is it in the diseases of the soule, if wee nippe them in the head betimes, they are with more ease and lesse difficulty suppressed: whereas, if wee let them haue their full swinge, they are hardly bridled and subdued. This we see in the example of Lot, when he was fallen into drunkennesse, there was an easie and quicke passage to fall into incest. When Dauid had committed adultery with the wife, he had but a steppe to runne into murther to kill the husband. The diuell that old serpent, if hee can thrust in his head, will easily winde in the whole body: the way is to quell him quickly, and then shall we be sure to be conquerours, He seeketh to preuaile ouer vs by degrees. If the deuill had moued Peter at the first to curse himselfe to the pit of hell if euer he knew Christ, no doubt he would haue loathed the tentation, and not haue hearkned to his suggestion. But he dealt more subtilly, and prepared him vnto it by certaine steppes, whereby he brought him at the last to yeeld vnto that which at the first he detested. VVhen he goeth about to allure a man vnto the beastly and more then beastly sinne of drunkennesse, he will not by and by say to him, Drinke till thou be drunken, and transforme thy selfe into a beast, but wil make him to delight in euil company, to leaue the works of his calling, and to haunt infamous houses, the nurceries of drunkennesse. VVhen he would entice a man vnto whoredome and adultery, he will not at the first step throw him into the harlots bed, but bring him to looke vpon her, to like her, to lust after her, to haue familiarity with her; and lastly, to commit the sin it self, 2. Sam. 11, 2: which being first in the diuels intention, is the last in the sinners execution. VVhen hee went about to bring Cain to murther his brother, he did not at the first say vnto him, Kill him, and make him away; but sowed discord and hatred in his heart, Gen. 4, 5: and this murther of the heart, ingendred the murther of the hand, 1. Ioh. 3, 15. If then we would auoyde the actuall sinne, wee must endeauour to cut and pare away all occasions, and not giue the enemy roome, no not a little. But men in these dayes make a sport and iest of sinne, not knowing that they play with a serpent, nor considering that they dally with a cockatrice. They are like to Salomons sluggard, described in the Prouerbes, Yet a little sleepe, a little slumber, a little folding of the hands to sleepe, Prou. 6, 10, and 24, 33. So the adulterer sayth; a little more vncleannes; the drunkard must haue a litle more drinking; the couetous person must haue a little more of the world; and euery one must wallow as the swine, a little longer in his wickednesse, [Page 1065] the time is not yet come to forsake his wicked wayes: the blasphemer, that feareth not an oath, must continue yet a little longer in his swearing. These men (like the sluggard) must sleepe yet a little while in their sinnes, and lye a little thought longer in their lusts; but giue the diuell a little hold, and he will not in haste let goe; grant him an inch, and he will take an ell: and so long as thou doest not wholly renounce thy sinne, but wilt take a little pleasure at it, and spend a little more time in it, thou art in danger of destruction, as Salomon telleth the sluggard.
7 And when Phinehas the sonne of Eleazar, the sonne of Aaron the Priest, saw it, he rose vp from the mids of the congregation, and tooke a speare in his hand:
8 And followed the man of Israel into his stewes, and thrust them both through, the man of Israel,Chubbah. see Deut. 18, 3 & the woman in her womb; ethen the plague ceased from the children of Israel.
9 And there died in that plague foure and twenty thousand.
10 Then the Lord spake vnto Moses, saying:
11 Phinehas the sonne of Eleazar, the sonne of Aaron the Priest, hath turned mine anger away from the children of Israel; while he was zealous for my sake among them; therefore I haue not consumed the children of Israel in my iealousie.
12 Wherefore say to him; Behold, I giue vnto him my couenant of peace.
13 And he shall haue it, & his seed after him, euen the couenant of the Priests office for euer, because he was zealous for his God, and hath made an attonement for the children of Israel.
14 And the name of the Israelite thus slaine, which was killed with the Midianitish woman, was Zimri, the sonne of Salu, Prince of the family of the Simeonites.
15 And the name of the Midianitish woman that was slaine was Cosby, the daughter of Zur, who was head ouer the people of his fathers house in Midian.
Hitherto Moses hath handled the sinnes of the people, bringing down heauy iudgments vpon the heads of the principall authours and committers of them. Now, he setteth downe the second point, which is, the reconciliation of God toward his people, Who will not keepe his anger for euer, Psal. 103, 9: Wherein we are to obserue two things; the execution of Iustice, and the approbation thereof by God. The execution heere recorded against the euill doers is double; the one, extraordinary; the other, ordinary. The extraordinary was by the speare of Phinehas, whereby Gods wrath was turned away: the ordinary, was by sentence of the magistrates that were found free from falling into these offences; such as were guilty, being hanged vp by the expresse commandement of God. Touching the first, it is noted, that Phinehas one of the tribe of Leui, and posterity of Aaron, arose out of the congregation that wept before the Lord, being stirred vp extraordinarily of God, he tooke a speare in his hand,Chald paraph. kindled with a zeale arising from a chast and pure mind, abhorring all vncleannesse and filthinesse, and pursued them into their filthy stewes and brothel-houses, where he thrust them both thorough, reuenging the dishonour done to God, & the scandall laide vpon his people. A worthy example for all Magistrates to follow, to be sharpe & seuere in punishing sinne, and taking away euill out of the citty of God. Thus the plague was stayed, and the anger of God turned away, after that iustice was executed, and so many thousands at one time, and for one sinne swept away.
But heere two questions arise, which are to be discussed, before we proceede any further: the first touching the fact of Phinehas: the second, touching the number of ye dead heere remembred. Touching the fact of Phinehas, Obiection. it may be thus obiected: How can it be lawfull in him, (being a priuate person) to exceede rhe bounds and lists of his calling? Hee was of the tribe of Leui, and of the family of the Priests, to whom it belonged not to draw the sword. For as the other tribes were not appointed to the seruice of the Altar; so the tribe of Leui was not called to the execution of iustice. Besides, there are generall rules directing all priuate men, and generall Lawes restraining them from shedding of blood; as he that sheddeth mans blood, by man shall his blood be shed: hee that smiteth with the sword, shalbe smitten with the sword: loue your enemies, and doe good to them that hate you. The seruant of God must not striue, but must be gentle toward all men, suffering the euill, and instructing them with meekenesse that be contrary minde, 2. Tim. 2, 25. How then can we iustify this act of Phinehas, departing from these holy rules of Gods Religion? I answere, Answer. there is a double kinde of calling; an ordinary calling, and an extraordiry calling; the one necessarily distinguished from the other. For God doth oftentimes giue vnto his seruants a new and special vocation, and addeth it vnto their former function. Hence it is also, that some workes are ordinary, and some are extraordinary. Ordinary workes must be guided and directed by ordinary rules, such as those are which wee haue set downe before. Extraordinary workes proceede from a special motion of Gods Spirit warranting them, and making them (albeit going against the common rules) lawful, cō mendable, and necessary. Such was the fact of Moses, smiting the Egyptian, Exod. 2, 12: the fact of Samuel, hewing Agag in pieces, 1. Sam. 15, 35: the fact of Eliah, slaying the Priests of Baal, 1. King. 18, 4: the fact of the Israelites, spoyling the Egyptians, and such [Page 1066] like, Exod. 12, 35, who had an inward motion, like to the commandement giuen to Abraham to kill his sonne. These actions, albeit warranted to the doers,Luth in Gen. cap. 29. are not to be drawne into example and imitation, vnlesse we haue the inspiration of the same Spirit; and therefore Christ our Sauiour answereth his Disciples, that would haue called fire from heauen to consume the Samaritanes, Yee know not of what spirit ye are, for the Sonne of man is not come to destroy mens liues, but to saue them, Luk. 9, 55. Now that this fact of Phinehas is of the same nature, it appeareth, both because the plague ceased by it, and Gods wrath kindled against his people, was appeased; so that the action is both commended & rewarded. This the Spirit of God teacheth in the Psalme, Phinehas stood vp and executed iudgement, and the plague was staied: and it was imputed vnto him for righteousnesse, from generation to generation for euer, Psalm. 106, 30: which is not so to be vnderstood, as if he were iustified before God, by this one acte, because whosoeuer will bee iust by the Law, is bound to keepe the whole law, according to the tenour of the law, Do this & thou shalt liue, Gal. 4, 12, 20. One good worke doth not serue or suffice to make a man perfectly iust and righteous in the sight of God, seeing hee that continueth not in all things written in the booke of the law, is accursed. So then, we must know that the Psalmist meaneth, that this fact was lawfull, and allowed. For hauing set down the vengeance that Phinehas tooke vpon this adulterer, and the adultresse: hee preuenteth the Obiection which might be made: Was not this horrible and damnable murther in him, who being a priuate man, had not the sword of iustice committed vnto him? and being one of the Priests of the Lord, was to meddle onely in matters belonging vnto God, and not in ciuill things; who was to draw out the censures of ye church not a materiall sword to strike offenders? No (saith the Prophet) it was not murther, it was a righteous and commendable acte, he beeing stirred vp by Gods Spirit, inasmuch as it proceeded from faith, and aymed at the glory of the great Name of God. Wherefore this place is falsely alledged, and peruersly wrested by the Church of Rome, to ouerthrow iustification by faith alone, and to establish iustification by good works. For there is a double iustification, one of the worke, the other of the person. The Prophet speaketh in that place of the iustification of the worke, which albeit in the sight of men it might seeme sauage & inhumane, yet God did accept of it, & account it as a good and iust work, which pleased him being done in faith, which purifieth the heart, Acts 15, 9. He speaketh not of the iustification of his person, which was by apprehending the mercy of God in Christ, by beleeuing, not by doing. Thus the Apostle in the fourth chapter to the Romanes, verses 4, 5. maketh a double kinde of imputation, saying: To him that worketh, the wages is not counted by fauor, but by debt: but to him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is accounted for righteousnesse. Thus much of the first question touching the acte of Phinehas, whether it were lawfull or vnlawfull, whether it were priuate reuenge, or publike iustice.
The second Question is touching the number that dyed in this plague: Obiect. wherein appeareth some difference and disagreement in outward shew, betweene the old Testament, and the new. For Moses in this place, verse 9, sayeth, There died foure and twenty thousand. But the Apostle Paul alledging this iudgement of God, mentioneth onely Three and twenty thousand, 1 Cor. 10, 8, subtracting one thousand from the former number which Moses added. I answer, some reconcile these places thus: that the Scribes or Penmen fayled in copying out the books of Pauls Epistles, which shold haue written foure & twenty thousand, where they wrote three & twenty thousand. But this is shifting rather then reconciling; & cutting the knot with a sword, rather then loosing it asunder with the hand, inasmuch as all the copies generally with full consent, as it were with one voice agree in the former reading. Others suppose and surmise that it might bee a slip of memory in the Apostle, according to humane infirmity. But this answer is worse then the former, and these are vnskilfull Surgeons, that make a deepe wound instead of applying a plaister, and therefore kill where they should cure. For wee cannot admit any faults in memory in the blessed Apostle, who wrote by the direction of the Spirit of God, as also the whole Scripture was inspired by him:2 Tim. 3.16 and wee cannot giue any reason to warrant, why it should rather be a slip of memory in Paul then in Moses, both of them beeing guided by the same Spirit.
Againe, others say, that Paul is not contrary to Moses, forasmuch as if there were foure and twenty thousand, as Moses teacheth, there must of necessity be three and twenty thousand, as the Apostle gathereth, seeing the greater number includeth the lesser; and seeing he doth not say expresly there were iust so many, neither more nor lesse. True it is, to make vp around summe, & a full number, the Scripture vseth sometimes to adde, and sometimes to detract; but in this place there is no reason, why the Apostle should vse the lesse number rather then the greater, considering ye greater number is heere as full and perfect a number as the lesser; and therefore no iust cause to change & alter any thing. Besides, the Apostle maketh the number as directly to bee 23000, as Moses maketh it to bee 24000. Wherefore, to let passe these gesses & coniectures, the best and truest answere is,Iu [...]. par [...] that Moses distinguisheth the history into two parts. First, touching the heads of the people that were hanged vp: Secondly, touching the people that were slaine with the sword. If we [Page 1067] ioyne both these together, as Moses doth in this place, it is truely saide, There dyed foure and twenty thousand. For he speaketh first of the chiefe Captaines and Ring-leaders to this rebellion against God, then of the rest of the people that walked in their wayes, and followed their example: afterward he casteth vp his accounts, & setteth downe the totall sum as it did accrew out of them both. But if we speake of the principall malefactors by themselues, and of the rest of the people by themselues, a thousand of the principal were hanged or crucified; and among the people were slaine three and twenty thousand, of which latter, Paul onely speaketh, omitting the thousand Princes: to shew, how fond and friuolous their excuse is, who defend theyr offences by the example, or authority, or counsel, or commandement of theyr superiors: seeing the people in this place following the foote-steps of theyr Magistrates, were no lesse punished then the Magistrates themselues. So then, these are most true, both that which Moses saith, to wit, that foure and twenty thousand perished, ioyning both Princes and people together; and that also which Paul affirmeth, mentioning three and twenty thousand only, omitting the Princes, and reckoning the people: and hence it is, that the summe in Moses, amounteth to a thousand more, in Paul to a thousand lesse.
Hitherto of the execution of iustice by Phinehas, vpon two audacious and open offenders, and of discussing the questions that arise thereupon: now followeth the approbation of God, in whose nosthrils it smelled as a sweet sauour. This fact is commended, his zeale is praised, his person is blessed, and rewarded. For albeit good works wrought in faith, and dyed with the blood of Christ, doe not merite eternall life, which is the free gift of God, Roman. 6, 23, yet they are rewarded of mercy in this life, and in the life to come. The blessing of God to rest vpon him and his posterity, is set downe in two respects: First, generally, I will make my couenant of peace with him, so that he shall haue me a mercifull God: Secondly, particularly; where the manner is set downe, that the Priesthood should remaine to him and to his posterity for euer, so that both his seede should flourish so long as the Iewish Church should continue, and the honour of the high Priesthood should abide among his posterity, Vntill the high Priest of our profession (Iesus Christ) should come to make an end of all Ceremonies, Hebr. 3, 1. The accomplishment whereof is not hard to shew in the holy Scriptures, and in other approued Histories. For the lineall succession of the Priesthood from him to the carrying away into captiuity to Babylon, is expressed in ye books of the Chronicles, 1 Chron. 6, 4, 15, from the father to the sonne, and from one generation to another. From the captiuity, vntill the time of Alexander the Great, (to whom the Persian Monarchy befell, and whom Iadduah the high Priest met in his Priestly robes coming to conquer Ierusalem) the genealogy is remembred in the booke of Nehemiah, Ioseph. antiq. lib. 11, cap. 8. chapter 12, 10, 22. Neyther may it seeme strange vnto vs, that Nehemiah should set downe the succession so farre, seeing from the reigne of Artaxerxes whom he serued (being in chiefe place about him) to the Monarchy of Alexander the Great, (who ouercame Darius) were not aboue sixty yeares, as the Chronology & Computation of the reigne of the Persian Kings declareth. And from the times of Alexander the Great,Ioseph, antiq. lib. 15 cap. 3. to Aristobulus and his sonne (who was the last) whom Herod treacherously and cruelly caused to be drowned; the pedigree is to be seene in Iosephus and others. Afterward the Priesthood was set to sale, and those promoted, that made their owne way by sums of money, or by fauour of friends, or both together.
After this promise made to Phinehas, Moses annexeth a description of the whoremaster and the whore, that prouoked Gods wrath, and troubled Israel: who are set forth by their names, by their family, by their condition and degree. The name of the man was Zimri, his family was the tribe of Simeon: touching his estate, hee was one of the Princes of his tribe, by whom no doubt (being a man of sort and quality) hee was accompanied and countenanced; yea, it should appeare he was a mouer and perswader of others to commit the like wickednes, whereby it came to passe yt the greatest number of this tribe perished with him, as may be gathered by the new suruey and numbering of the tribes which is taken in the Chapter following, Numb, 26, 14, and 1, 23. For they which in the former mustering and numbering, amounted vnto the number of nine and fifty thousand and three hundred, were now diminished and abated to two & twenty thousand, and two hundred, for their idolatry and fornication: so that with this Zimri, the greater number of this tribe perished,
They did partake with him in the sinne of whoredome, and therefore they communicared with him in the plague and punishment of it. Hence it came to passe, that whereas all the other tribes in a manner amounted to more then forty thousand: this tribe attayned onely vnto the number of two and twenty thousand, and two hundred. The name of the harlot was Cosbi; her stocke and kindred was of the Midianites: in respect of her place, shee was the daughter of one of the chiefe Princes of that people, who afterward was reckoned amongst the sonnes of Midian, that were slaine by Moses, Numbers 31, 8. These names of the two persons are singled out amongest the rest, vnto their perpetuall infamy and reproach, For as the names of the righteous are registred and remembred, [Page 1068] to their euerlasting praise: so the name of the vngodly shal rot, Prou. 10, ver. 7. Their families are fingled out, that part of the disgrace and dishonour should blemish them, to humble them, and to instruct them to nourish sinne in none of their kindred. Their high place is singled out, to teach that GOD the Iudge of all the world, iudgeth without respect of persons, and that all men, of what credite and countenance soeuer, should feare before him.
Verse 7. And when Phinehas the sonne of Eleazar, the sonne of Aaron the Priest saw it, hee rose vp, &c.] This holy man of God slew the adulterer and the adulteresse with a speare. If he had beene a meere priuate man, this shedding of blood had beene vnlawfull in him, howsoeuer they deserued it. But the Spirit of God was his direction, and hee had a secret calling, to be to him as a sure & safe warrant. So then, albeit priuate persons may put no mā to death, as appeareth in the Commandement, Exod. 20, 13, yet such as are warranted from God, are his Officers and Magistrates.
Doctrine. Actions in [...]hemselues vnlawful, are by a calling made lawfull.We learne from hence, that actions which of themselues and in their own nature are vnlawfull, vnseemely, and against humanity, by a calling from God, become lawfull, warrantable, and necessary. This speciall calling giuen vnto speciall men, is sometimes outward, and sometimes inward. The inward calling is, when God by the motion of his Spirit, moueth the heart to doe some speciall worke against the ordinary rules that he left to the rest of the sonnes of men. Heereof we haue plentifull examples in the booke of Iudges, in those whom God extraordinarily raised vp to saue his people, and to destroy their enemies. Whē Eglon King of Moab oppressed Israel, & kept them in great slauery and subiection, as a tyrant and vsurper, the Lord stirred vp Ehud, Iudg. 3, 15, 16. who made him a Dagger with two edges, conueyed it closely vnder his garment, and when opportunity serued, he thrust it into his belly, and flew him. This action had beene sinfull without this calling; for though Eglon were an oppressour, yet the killing of him had not beene warrantable. The like we see afterward in the same booke set before vs in the example of Sampson; for there we see, he tooke to wife an vncircumcised Philistim, Iudg. 14, and 15, and 16, he tyed firebrands to the Foxes tayles, to burne their Corne, he carried away the gates of Azzah, he slew many with the iaw-bone of an Asse, & pulled down the house of Dagon, whereby hee killed the Princes, people, and himselfe. He was inwardly called and commanded to doe these works of God. For when he spake to his father to giue him one of the daughters of the Philistims to wife that pleased him well, his father and his mother faide vnto him; Is there neuer a wife among the daughters of thy brethren, and among all thy people, that thou must goe take a wife of the vncircumcised Philistims? For they knew not that it came of the Lord, that hee should seeke an occasion against the Philistims, Iudg. chapter 14, verse 4. The same we noted before in Moses slaying the Egyptian, which fact, howsoeuer some condemne as vnlawfull, both because he was not appointed a Iudge ouer that people, but was a priuate man, and because he seemed to passe the bounds of iustice (supposing he were a Magistrate) punishing the smiting of a blow, (Exod. 2, 12,) with the taking away of life, seeing God commanded a tooth for a tooth, Exod. 21, 24, wound for wound, and blow for blow: yet it appeareth by the words of Stephen, that GOD had giuen him commission, and endued him with authority, to deliuer the Israelites, and to auenge their iniuries, when he saith, He supposed his brethren would haue vnderstood that God by his hand shold giue them deliuerance, but they vnderstood it not, Acts, chap. 7, 25. Againe, when Moses had receiued the Law in the Mount, written with the finger of God, and beeing come downe had seene the molten Calfe, Hee tooke the two Tables, and cast them out of his two hands, and brake them before their eyes, Deut. chap. 9, verse 17. He did not this through any vnaduised zeale, or hastinesse, or fleshly affection, but God gouerned him by his holy Spirit, & stirred him vp by this exraordinary meanes, to declare to the people, that his Couenant was broken and disanulled that was made betweene them.
Likewise, some haue had an outward calling, commanding and warranting the doing of extraordinary things. So Abraham was commanded by liuely voice to take his sonne, his onely sonne, him whom he loued, euen Isaac, the sonne of promise, and to offer him vp for a burnt offering, vpon one of the mountaynes which God would shew him, Gen. 22, 2. This also appeareth in one of the children of the Prophets, who willed his neighbour to smite him by the commandement of the Lord, and in smiting, to wound him, that hee might disguise himselfe when hee spake vnto the King, 1. Kings 20, 35.
The reasons making these extraordinary Reason 1 workes lawfull, are apparent. First, true obedience standeth not in mans will, but in the commandement of GOD. Whatsoeuer hee commandeth, howsoeuer our carnall reason iudgeth of it, and whatsoeuer iniquity it may seeme vnto vs to contayne or prescribe, wee must account it lawfull. That which hee forbiddeth, what shew soeuer it carrieth of piety and holinesse, is vnlawfull. This appeareth in the answere of Christ vnto Iohn Baptist, putting him backe, and refusing to baptize him: Let be now, for thus it becommeth vs to fulfill all righteousnesse, Math. 3, 15. And to this purpose the Prophet, speaking of this act of Phinehas here remembred, sayth, It was imputed vnto him for righteousnesse, Psal. 106, 31. If then in those actions the children of God obeyed [Page 1069] him, and followed not theyr owne corrupt wils, they must needs be held and pronounced to be lawfull.
Reason 2 Secondly, none can withstand his commandements. That is righteous which he accounteth righteous. And if he will haue it done, who shall contradict it? Who is so strong, as to resist his will? This doth the Apostle Peter declare, when he had beene with Cornelius, he maketh this defence for himselfe, Forasmuch as God gaue them a like gift, as hee did vnto vs, when wee beleeued in the Lord Iesus Christ, who was I, that I could let God? Acts 11, 7.
Thus we see the Doctrine confirmed: now Vse 1 let vs see likewise how it may bee applyed. First, marke heere the difference betweene God and our selues. His word is our light and direction. Wee haue no other way or warrant to approue our actions but from God and his word; but he is not tyed to any guide or Gouernor. We are put in minde heereof by Moses, Deut. 29, 29. The secret things belong to the Lord our God, but the things reuealed belong vnto vs, and to our children for euer, that wee may do all the words of the law. God is not tyed to his reuealed wil, the Law-giuer is aboue his law. For the law must be vnderstood with this restraint and limitation, except God command the contrary, who is free, and not bound to ordinary rules. He commanded Moses in the building of the Tabernacle, to make the Cherubims, and other similitudes; as also afterward, when the people were stung with fiery serpents, to set vp a brazen serpent, which without his commandement had bin a breach of the second Commandement, Thou shalt not make to thy selfe any grauen Image, nor the similitude of any thing in the heauen aboue, or in earth beneath, or in the waters vnder the earth, Exod. 20, 4. He commanded Ioshua to compasse the City of Iericho, seuen dayes with the men of warre, and the Arke of God, seuen dayes together, and therfore also on the Sabbath day, Iosh. 6, 15: which without the Commandement of God, had bin a breach of the fourth Commandement, Remember thou keepe holy the Sabbath day. So God proued Abraham, and charged him to offer his son, which he could not haue done without horrible murther,Gen. 22, 1. except God had commanded it, being a breach of the sixt Commandement, Thou shalt not kil. In like manner God willed his people to aske iewels of siluer, and iewels of gold, of theyr neighbors the Egyptians, Exod. 12, 35, wherby they spoyled them, but neuer made restitution vnto them; which without a peculiar direction from God, had not stood with the eyght Commandement, Thou shalt not steale. Thus thē we see for the encrease of our knowledge, how the Law of God is to be vnderstood, to wit, with this caueat and prouiso, Vnlesse it please God to command the contrary, who alwayes worketh according to his owne will. For as such as haue to do in the Statutes of earthly Princes, do teach to restraine them, and vnderstand them thus, sauing the Kings prerogatiue: so are we to do in the interpretation of the law of God, alwayes to vse this exception of Gods prerogatiue. For if Princes claime a prerogatiue aboue theyr lawes, much more are we to giue vnto the eternall God, a prerogatiue and priuiledge aboue the lawes giuen to the sonnes of men.
Secondly, we learne from hence, that all examples Vse 2 set downe in Scripture, are not set downe for our imitation, albeit reuealed for our instruction. Our Sauiour in the Gospel reproueth his Disciples, who would haue called downe fire from heauen vpon the Samaritans to consume them, pretending to follow the example of Elias, saying vnto them, Yee know not of what spirit ye are, Lu. 9, 59. The examples of the godly set downe in Scripture are of foure sorts. The first, generall and common, standing in the law of nature, taught in the ten Commandements, commanding vs to worship God, to honour our parents, to doe wrong to no man. Hence it is, that we are cō manded to follow the faith of Abraham, 1 Cor. 11, 1. the chastity of Ioseph, the zeale of Dauid, the patience of Iob, the repentance of Peter, the attention of Lydia, the restitution of Zacheus, and such like: these are set before vs, both for our instruction, and for our imitation.
Secondly, the godly haue many infirmities and imperfections, whereby it commeth to passe, that some of theyr actions are sinful and vngodly, which are set downe for vs, not to follow, but to auoyde. Such are the incredulity of Moses, the adultery of Dauid, the idolatry of Salomon, the drunkennesse of Noah, the incest of Lot, the ambition of the Apostles. These are not written, that we should alledge the fals of the Saints, to warrant and iustifie our sinnes, but to teach vs, that no mā is free from sinne in this life, seeing the elect and regenerate do offend; that we should not, being suddainly ouertaken with sin, despaire of Gods mercy: & that we should be watchfull, and looke to our footing, seeing these men sinned, beeing adorned with such great gifts, so highly in Gods fauour, that shined as Starres in the Firmament, and were eminent aboue other men, as the Cedars aboue other Trees.
Thirdly, some things were well done of the Fathers, that cannot bee followed of vs without offence to God, as those that were ceremoniall, and endured only vntill the comming of Christ, and the restoring of all things by him: as the cutting of the foreskinne, the offering of sacrifices, the killing of the Passeouer, which cannot be brought into vse and practise againe, Acts chap. 15, ver. 1, 5, without iniury to Christ, and the abolishing of his death.
Lastly, some examples were singular and proper vnto those to whom they were giuen; so as neyther others in those dayes, nor we in our times, may any way follow them, without [Page 1070] the same inspiration of the Spirit: and of this number is the zeale of Phinehas, mentioned in this place, and such extraordinary examples as we named before. Thus we see, both that all examples of the faithfull are not to be practised, and likewise what are to be followed, and what are not to be followed. Heereby we learne to meete with all prophane men, who resolue to continue in their sinnes, & defend themselues with the slips and faylings of the faithfull. These men sinne with the godly, but they repent not with them: they fall asleepe with them, but they arise not with them out of sleepe. Heereby also the Church of Rome is conuinced, who alledge the making of the Cherubims, of the brazen serpent, and such like; to iustifie their imagery and idolatry by the example of Moses, which we haue shewed to be speciall, not generall, commanded to him, not warranted to all. Lastly, hereby they are condemned, that would bring in any of the ceremonies of the law, which are long since buried, together with the Synagogue, & cannot stand with the simplicity of the Gospel, and with the sufficiency of the death of Christ.
Lastly, as no man must bee rash in pretending extraordinary callings, so we must take heed we bee not rash in censuring the doings of other men. Do we know, or can we vnderstand the motions and inspirations of other men? What man knoweth the things of a man, saue the spirit of a man which is in him? 1 Cor. 2, 11. We may not therefore examine theyr callings by our owne, nor measure extraordinary actions, by ordinary rules; especially in the times of the decay of religion, of the ruines of the Church, of the planting of the Gospel, when God doth many times giue some of his people speciall motions, & guide them with an extraordinary direction of his Spirit; but euery man must looke to the warrant of his owne worke. No man must presume aboue his calling, but euery man must be wise according to sobriety, and consider what gift he hath receiued, Rom. 12, 3. Peter when he saw the high Priests seruants to lay hands on Christ, drew the sword, and cut off the eare of one of the messengers: but he is reproued by his Master, and commanded to put vp ye sword againe into his place, Because all (being priuate persons without a calling) that take the sword, Math. 26, 51 shall perish with the sword. Whosoeuer hath receyued a speciall calling, God giueth an assurance of it to his owne heart, and leaueth no scruple or doubt in him of his calling: so that to aske the question of others, whether a man may haue such a calling or not, is an euident argument that hee hath not receiued any such calling. For albeit we cannot iudge of the callings of others, yet may we of our owne, & know that which no man knoweth beside our selues. The Disciples thought amisse of Peter the Apostle for going to Cornelius. For when he was come vp to Ierusalem, they of the circumcision contended against him, because he went in to men vncircumcised, and had eaten with them, (Acts 11, 2.) vntill they had heard him giue a reason of his doing, & make an apology for himselfe: then they held theyr peace, and glorified God. And so is it with those that sit in iudgement of other mens callings, & condemne those things whereof they are ignorant.
[Verse 8. He thrust them both through then the plague ceased frō the children of Israel.] The sins of this people into which they fell, were very greeuous: and the iudgements of God that fell vpon them, were heauy and answerable to their sinnes. Some of them to fill vp the measure of their iniquities to the ful, brought their harlots into the host of GOD, euen among them that the Lord theyr GOD had chosen to be an holy Nation, Deut. 14, 2, and a precious people vnto himselfe, aboue all the people that are vpon the earth. When these were punished, and the publike scandal taken away, God is pacified, the plague is remoued, & the people are deliuered.Doctrine. When once sinne is punished, God is appeased. From hence this Doctrine is offred to our considerations, that when sinne is punished, God is appeased. So soone as euill is taken away, the iudgements of GOD are called in. VVhen the old world was destroyed by the flood of waters which God sent vpon the earth, and all flesh perished in whose nostrils the spirit of life did breathe; then GOD entred into a new couenant with the remnant that was left; and Noah offering a sacrifice, the Lord smelled a sauour of rest, and said in his heart, I will henceforth curse the ground no more for mans cause, neither will I smite any more all things liuing as I haue done, Gen. 8, 21, 22. So long as Achan was vnpunished, the hoste of Israel could not prosper, but turned their backes before their enemies; but when he was found out, and stoned to death with stones, and burned with fire, the Lord turned from his fierce wrath, & gaue vnto his people the victory, Iosh. 7, 26. When he had plagued the people that caused Aaron to make the calfe that he made, whereby they committed foule and grosse idolatry, and turned God into the similitude of a bullocke that eateth grasse, he was reconciled vn- them, and well pleased with them, Psal. 106, 19, 20. So when Corah, Dathan and Abiram were destroyed, and God visited their rebellion with a strange visitation, his anger continued no longer against them. When Miriam had bin shut out of ye host 7. daies, & punished with leprosy, the wrath of God was appeased, & she restored to the hoste againe, Nu. 12, 15. VVe know how the wrath of God was kindled against Israel, & against Dauid for numbering the people, so that he sent a pestilence among them from the morning, euen to the time appointed, whereof there died 70000. men: then the Lord repented of the euill, and said to the Angel yt destroyed the people, It is [Page 1071] sufficient, hold now thine hand, 2 Sam. 24, 16. All these places of Scripture are euident proofes of this Doctrine, that so soone as execution is done vpon malefactors, the sword of Gods iustice is put vp, and his wrath ceaseth.
Reason 1 And the Reasons heereof are plaine. For first, what is it that separateth betweene God and his people, and causeth a diuorce and diuision betweene him & them? Is it any thing else then sinne? When sinne therefore or the sinner are taken away, he hath no more controuersie against them. This is it which the Prophet Esay testifieth, cha. 59, 2. Your iniquities haue separated betweene you and your God, and your sinnes haue hid his face from you, that he will not heare; for your hands are defiled with blood, and your fingers with iniquity. And in the fourth chapter of the Prophet Hosea, ver. 1, 2, conuincing them of swearing and lying, of killing and stealing, and whoring, he declareth, That the Lord had a controuersie with the Inhabitants of the Land, and would cut off euery one that dwelleth therein. If then it be sin that causeth iudgement, and sharpeneth the point of the Lords sword against the world, against a kingdome, against a citty, against a family, against euery particular person; when the cause is remoued, the effect shall be restrained, and whē the sinner is reformed, the wrath of God will be appeased: for so soone as we turne vnto him, his indignation shall be turned away from vs.
Secondly, when sinne is punished, it bringeth Reason 2 downe a blessing with it. For so long as vngodly men lye in their sinnes without punishment, and runne on in theyr wickednes, to the dishonour of God, to the reproach of his Name, to the offence and infection of others, and to the confusion of theyr owne faces; so long the wrath of God is kindled, & his hand is stretched out still. But when they are eyther plagued of God, or punished of men, he blesseth the places which before hee scourged, & rewardeth the persons by whom iustice hath beene administred. We haue a notable example heereof, in the punishing of the Idolatry of the Israelites, for worshipping the molten Calfe: he willed the Leuites to consecrate theyr hands that day, Exod. 32, 29, euen euery man vpon his sonne, and vpon his brother, that there might bee giuen them a blessing. The Lord had laide this as a punishment vpon Leui and his posterity, To diuide them in Iacob, and scatter them in Israel, Gen. 49, 7: but he turned this curse into a blessing, when the Priesthood was translated to this Tribe, to teach Iacob his iudgements, and Israel his law, that no corner of the Land should be without instruction. So in this place, when Phinehas rose vp, & executed iudgement vpon the adulterer and the adulteresse, the Priesthood was confirmed vnto him and his posterity, verse 12, 13. If then the execution of iustice bring a blessing from God, who is so delighted with it that he will neuer leaue it vnrewarded, it must needs testifie his reconciliation and attonement. For so long as we liue in sinne, we lye vnder the curse and wrath of God, no grace can shine vpon vs, no mercy can ouertake vs, no blessing can fall vpon vs. But when sinne is punished, the curse is remoued, and the fauour of God doth compasse vs about, as with a shield.
Now let vs come to the Vses, that we may Vse 1 haue the profit and comfort of this Doctrine. First, wee learne, that such as continue in any knowne sinne vnrepented of, cannot look for peace from God. So long as sinne reigneth in any place, the wrath of God hangeth ouer it, and will vndoubtedly fall vpon it. There is no peace, (saith the Lord) vnto the wicked, Esay 48, 22. God doth come into the field, as an open enemy to wage warre, and enter into a combate against all impenitent sinners. This the Prophet speaketh, Psal. 7, 11, 12. God iudgeth the righteous, and him that contemneth God euery day; except he turne, he hath whet his sword, he hath bent his bow, and made it ready. He abhorreth all the vngodly, and therefore he will fight against thē as a man of war, he will raine downe snares, fire and brimstone, and stormy tempests vpon them, hee will destroy them in his wrath and fierce displeasure. It is a fearefull thing to bee a rebell and traitor against a Prince, and to stand out in armes against his Soueraigne in the field with weapons; it is high treason, the losse of life, the forfeyture of lands and goods, the staining of our blood, the vndoing of our posterity. So to stand out in any sinne, is high treason and rebellion against the most High. The continuance in any sinne, is rebellion, and they that are the committers of it are rebels against God. This made the Prophet to say, Destroy them O God, let them fall from their counsels, cast them out for the multitude of their iniquities, because they haue rebelled against thee, Ps. 5, 10. To this purpose Samuel calleth the disobedience of Saul, rebellion, 1 Sam. 15, 23. Euery man knoweth the danger of rebellion against the Prince, it is more against God. When we heare of forreigne warres, we feare and tremble, wee are much moued and perplexed: and shall wee not much more be afraid, when the Lord, the King of Kings wageth battell against vs? Whē God by the Ministery of his word doth reproue sinne among vs, our ignorance, our loosenes & lewdnesse, our negligence & security; he doth stand out against vs as with his sword ready drawne in his hand, to reclaime vs, or to destroy vs. We were better to haue the whole world set against vs, then God to be our enemy. What a monstrous madnes is it for a mortall man to stand at defiance with him who is the Lord of hostes? Doe we (faith the Apostle) prouoke the Lord to anger? Are we stronger then he? 1 Corinth. chap. 10, verse 22. How many are there, which are so witlesse and bewitched, that they thinke themselues strong enough to encounter with God, [Page 1072] like the Gyants that would plucke God out of heauen? But let them take heed, lest setting themselues against him, they thrust thēselues downe into hell, to their eternall confusion.
Secondly, it teacheth a notable and necessary Vse 2 duty to all Magistrates, to be zealous for the Lords cause, to roote out euill dooers, to maintaine the glory of God, and to shew thē selues enemies vnto all iniquity. Do they desire to haue their people liue in peace & tranquility, and to bring a blessing to those that liue vnder their gouernment? Do they desire to haue the curse of God remoued farre from them? The onely way is for them to punish sinne, wherby they bring quietnesse and safety, and moue the Lord to dwell among them with the graces of his Spirit. The Lord threatened Ahab, because he had let go out of his hands a man whom he had appointed to dye, his life should go for his life, and his people for his people, 1 Kings, chapter 20, verse 42. When Saul had spared Agag, contrary to the expresse commandement of God, who charged him to smite Amalek, and to destroy all that appertained vnto them, & haue no compassion on them, but to slay both man and woman, both infant and suckling, both Oxe and Sheepe, both Camell and Asse: the Kingdome was rent from him, & was giuen to his neighbour, that was better then he, 1 Sam. chapter 15, verse 26. When the Leuite had his wife abused vnto death, and villanously defiled at Gibeah which is in Beniamin, because those wicked men were not put to death that euill might be put away from Israel, it turned almost vnto the vtter destruction of that Tribe, Iudg. chapter 20, verses 13, 35, and there fell of them in one day fiue and twenty thousand & an hundred men, all they that could handle the sword. So the Magistrates must regard to punish sinne, if they regard the honour of God, the profit of their people, or the good of themselues. We see what an head sinne groweth vnto and gathereth strength in all places. It beareth the cheefest sway & preheminence euery where. He that checketh and controlleth it, laboureth in vaine, and maketh himselfe a prey.
True it is, the Ministers of Gods word haue the sword of the Spirit put into their hands,Heb. 4, 12. to cut in sunder the cordes of sinne. It is a fire that burneth and consumeth the straw and stubble before it. It is an hammer that breaketh in peeces the hard stones, Ier. 23, 29. and it hath the power of God adioyned with it. Notwithstanding, vnlesse the Ministery of the word be assisted and strengthened by the force of the Magistrate, it is little regarded & esteemed of the greatest number. It is good indeed to haue some instruction, but it auayleth little without correction. If a master should cry neuer so often vnto his scholler, learne, learne, and disswade him from his idlenesse and lewdnesse neuer so earnestly, yet if he know his master hath no authority or power to correct and chasten him, he will smally respect the vehemency of his words, but esteeme them as a blast of winde, that passeth away. So is it with the people, when the Magistrate and Minister go not together, when the word and the sword doe not accompany one another. For these two being the high & holy ordinances of God, do giue strength & assistance one to another. The Magistrate would bee much more troubled, if the word which is liuely & mighty in operation, were not taught to keepe men in obedience, and they might sit (as it is saide of Moses, Exod. 18, 14,) to heare causes from morning to euening, and weary themselues with the toyle and trouble of their Office, without comfort to themselues, or profit to others. And on the other side, the Ministers might lift vp their voyce as a Trumpet, and cry aloud vntill they be hoarce, vnlesse they be backed and encouraged by the godly Magistracy. So long as Moses and Aaron (as two brethren) walke amongst the people of God, (I meane the Magistrate to rule and correct, the Minister to teach and reproue) sinne wil be suppressed, and godlinesse will in some measure bee promoted and aduanced. Heere then is a notable direction for all Magistrates, fathers, masters, housholders, and gouernors whatsoeuer, to set themselues against euill doers, seeing therby they shall finde the Lord fauourable vnto them. Among all encouragements which Rulers (who are as the gods of the earth) haue giuen vnto them to beare the burden of the worke and the heate of the day,Psal. 82, 6. none is more comfortable then this, that by rooting out of the wicked, and punishing the vngodly according to their vngodlinesse, they bring a blessing vpon their owne heads, a blessing vpon the places where they dwell, and a blessing to their families in which they liue, as wee see in Phinehas in this place: of whom the Lord saith, While hee was zealous for my sake among them, he turned away mine anger, therefore I haue not consumed the children of Israel in my iealousie, and I will giue vnto him my couenant of peace, and he shall haue it, and his seed after him. Who is it that doth not desire to finde the fauour of God in this life, & to leaue a blessing behind him? But if God haue made vs Magistrates in the Common-wealth, or Gouernors in the priuate family, we cannot looke for any blessing at his hands, to follow vs, and ouertake vs, so long as sinne is vnpunished, and the sinner is not recompenced in the earth. It is not enough for vs to be godly men, except we labour also to be godly Magistrates. We heard before, that the boast of God could not prosper and preuaile, so long as Achan was not found out: but when he was stoned, the blessing of God came vpon thē. The Marriners in the ship could not be safe, so long as Ionah was in it;Ionas 1, 15 but so soone as he was cast into the sea, the sea ceased frō his raging. Mark this (yee Rulers of the earth) and learne from [Page 1073] hence yee Gouernors of ho [...]ses, a profitable lesson: so long as yee are zealous for the aduancement of Gods glory, and for the rooting out of iniquity, ye shall be blessed in your persons, blessed in your children, blessed in your families, and blessed in your places and habitations. Set your selues therfore with courage against sinne, and God shall be with you. He will prosper the works of your hands, & nothing shall be able to preuaile against you; as the Prophet faith, 2 Chron. 15, 2. The Lord is with you, while ye be with him: and if ye seek him, he will be found of you: but if ye forsake him, hee will forsake you. Let euery one so farre as his calling stretcheth, deale faithfully with God, and shew their zeale in resisting sinne, as it is sinne, in whomsoeuer they finde it, without respect of persons: not fostering it in some, because they are their friends; nor winking at it in others, because they are their children, their seruants, their kindred or acquaintance; nor hating it in a third sort, because they are their enemies: but punishing it, and striking at the roote of it without difference and partiality. For many are enemies to some sinnes, because they are enemies to the sinner: and so hate the euill for no other cause, but because they cannot abide the person. But we should in punishing sinne, ayme at the good, and at the reformation of those that commit it, we should loue the person, and abhorre the euill; like the Physitian, that liketh his patient, but hateth the disease. But to examine our selues a little: How far are we in these dayes, from the sound practise of this point? Haue wee a true zeale to punish offenders? or are we careful to finde them out, that euill may be taken away from vs? Alasse, who seeth not plainly (except such as are wilfully blinde) how cold and carelesse we are in setting our selues against sinne, and opposing our selues against euill doers? Doe not wicked men in al places lift vp their crests on high, and walke with outstretched neckes without controllement, that no man dare say vnto them, Why do ye thus? Nay, are we not come to this passe, that if one in a Parish settle himselfe to do good, and offer to put too his helping hand, to weede out malefactors, will not twenty step foorth to speake for them, & to crosse such as shall go about to punish thē? If any good cause be to bee promoted, how backward are wee to further it? How nice, how squemish are we, and pinch curtesie, who shall goe before, as if we were ashamed of it? But if whoremongers, drunkards, harlots, that are as the off-scouring of the world, and the scumme of the earth, bee brought before Magistrates, to be rewarded according to theyr deseruings, they cannot want many of theyr neighbours to countenance them, to go with them, and to speake for them. What persons euer were there so lewd and licentious, that haue not found diuers to entreate in their fauour? Yea, so desperate are our times & seasons growne, that if the diuell himselfe were incarnate, and dwelled visibly among vs, it seemeth likely, that hee should finde some friends, some spokesmen, and mediatours for him. But know this for a surety, and carry it home with you vnto your houses, and thinke of it vpon your beds, that so long as you thus backe and vphold bad fellowes, loose in life, lewd in example, you shall neuer want store of them. We must not thinke euer to breake the heart of sinne, except wee ioyne hand in hand one with another, and all draw one way to suppresse it. If a theefe were to be c [...]rried to prison, and one drew him one way, another haled him another way he were neuer like to haue fetters cast vpon him. In like manner so long as we are sundred and diuided one from another, sinne encreaseth and getteth an head. And we cannot assure our selues to obtaine any blessing of God, so long as we nourish such serpents in our bosomes, and doe not pull out the stings of them.
And as this ought to be a great encouragement to all in authority ouer others, to consider the blessings of GOD that they bring to themselues, and to their seuerall iurisdictions, by breaking the necke of vngodlinesse: so on the other side, it ought to terrifie all negligent and carelesse Gouernors that are not ready & resolute betimes to destroy all the wicked of the Land, Psalm. 101, 8, and to cut off all the workers of iniquity frō the City of the Lord. Such bring a curse vpon themselues, a curse vpon their substance, a curse vpon their children, a curse vpon their seruants, a curse vpon their families, a curse vpon their houses and habitations. This should work a feare in their hearts, and bring terrour and astonishment vpon their consciences, seeing God will take away the sinner in his wrath, but will require the sinne at the hands of all those that haue suffered and fostered it in others, by their negligence in gouerning, and remisnesse in punishing.
Wee heard this before in Ahab, 1 Kings, chapter 20. verse 42, who letting Benhadad goe free, life must goe for life, he should answer for the other. We see this euidently in the example of olde Eli, who, not controlling and correcting his children when they sinned greeuously against the Lord, is himself directly charged to haue committed those sinnes, 1, Samuel, chapter 2, vers. 29, to honour his children aboue the Lord to make himselfe far of the first of all the Offerings, and is punished with suddaine death, by breaking of his neck. So likewise shall the sinnes of sinful men, that liue vnder our roofe, and shroud themselues vnder our protectiō, be required at our hands, if we vphold them in their euill, or do not punish them for their euill, according vnto the meanes that God hath giuen vs.
Lastly, seeing God is well pleased & appeased, when sinne is taken away as the cause of Vse 3 his displeasure, let vs not carry til ye Magistrate draw the sword out of his sheathe, but euery [Page 1074] one turne vnto God, and enter into iudgment with our selues, that the Lord may not enter into iudgement with vs. We must be carefull to gaine and get God to be our friend. The way is to forsake our sinne, and to walke with God, as being euer in his presence. Can two walke together except they be agreed? Let vs then reconcile ourselues to God, and hee will be reconciled vnto vs: Let vs draw neere vnto him, and he will draw neere vnto vs, Iam. 4, 8. This must be done of vs by cleansing our hands, and by purging of our hearts. Abraham, the father of the faithfull beeing righteous by faith, is called The friend of God, Iam. 2, [...]3. This is it which our Sauiour teacheth, Yee are my friends, if ye do whatsoeuer I command you, Iob. 13, 14. If then we would be at peace with God, and desire the friendshippe of the most High: if we would haue him turne away his wrath and heauy displeasure from vs, we must be carefull to auoid sinne, seeing it bringeth the iudgements of God, and putteth a sword into his hand to destroy vs. From hence, as from the principall cause, come all manner of punishments, that God inflicteth; war, death, famine, the plague & pestilence, our sinnes are the fountaines of them all. Therefore the Apostle in this respect willeth vs to try and examine our selues, that we may finde out the true cause of our troubles, when he saith, For this cause many are weake, and sicke among you, and many sleepe: for if wee would iudge our selues, we should not be iudged, 1 Cor. 11, 31.
So then, the best course to preuent iudgements, or to remoue them which are already brought vpon vs, is by repentance. The Lord hath many wayes visited vs for our sins; somtimes by the raging of the pestilence, sometimes by inundations & ouerflowings of waters, sometimes by dearth & famine of bread, all which are as sharpe arrowes which hee taketh out of his Quiuer, and shooteth thē out of his Bow, and we are not able to stand before them: for who is able to stand before his fierce wrath? Or who can abide the greatnesse of his power? Nahum. 1, 6. The onely way left vnto vs to take, is to seeke reconciliation with God, and to turne vnto him by vnfeined repentance. We must make conscience of all sin. For so long as we flatter our selues in any one knowne sinne, the wrath of God will neuer be appeased, but he hath still some controuersie against vs. We must not therfore leaue one sin vnrepented of. When Moses was to leade the people as a flocke of sheepe out of the Land of Egypt, and Pharaoh permitted the fathers and the children to go & serue the Lord in the wildernesse, onely their sheepe and cattell should abide: Moses answered, Our Cattell also shall goe with vs, there shall not an hoofe be left behind, Exod. 10, 26. So must our obedience be vnto God, it must bee perfect and entire, we must not repent to halfes, we must not leaue one sinne behind, but search the secret corners of our deceitfull hearts. For when God shall search with lights to finde out our hidden sinnes, he will visite the men that are frozen in their dregs, and say in their hearts, the Lord wil neither do good nor euill. These neuer mourne for their sinnes, and therefore God will make them mourne lying vnder his wrath. If they will haue no feeling of their sin, they shall haue a feeling of his punishments, and of the burden of his iudgements.
[Verse 9. And there died in that plague, foure and twenty thousand.] In these words Moses setteth downe the number of all those that perished as well of the Princes, as of the people. How this agreeth with the Apostle, that nameth onely three and twenty thousand, wee haue already declared in the exposition of the words, and answering of the Questions that arise out of the words. We haue heard before, that albeit Balak & Balaam intended by their sorceries to curse the people of God, yet they could by no meanes doe them hurt, they were guarded by the protection of God, as with a sure watch. For God is the watchman of Israel, that neyther slumbreth nor sleepeth, Psal. 121, 4. But so soone as they forsook the liuing God, and fell a whoring with the daughters of Moab and Midian, by and by God departeth from them, and his heauy iudgements breake in vpon them. The force of sorcery could not hurt them, but the strength of sinne doth weaken them, and greatly diminisheth the number of them. Heereby we learne,Doctrine. Sin depri [...] vs of Gods protection. that sinne depriueth vs of Gods protection, and layeth vs naked and open to the fiercenesse of his wrath, and to the fury of our enemies. The sinnes wherewith the Church in general, or any member in particular doe prouoke GOD, bring downe iudgements of all sorts, cause his wrath to be kindled, and giue strength to the enemy to preuaile against vs. When the people of God had committed Idolatry, & made them gods to goe before them, it is said by Moses, that the people were naked, for Aaron had made them naked vnto their shame among their enemies, Exod. 32, 25. This appeareth also in the booke of Ioshua, when Achan had sinned and stolne the babylonish garment, the shekels of siluer, and the wedge of gold, they could not stand before their enemies, Iosh. 7, 4. but fell before them as naked men, beeing vtterly destitute of Gods defence, by reason of the offence committed among them. We see this oftentimes in the Bookes of the Iudges, of the Kings, and Chronicles, when they rebelled against God, and prouoked him to anger, presently hee sold them into the hands of their enemies, they became subiect to sundry calamities, they fell into all kinde of miseries that were layde vpon them. When they began to do wickedly in the sight of the Lord, they were made slaues and captiues, sometimes to one enemy, and sometimes to another, Iudg. chap. 4, ver. 1, 2. When the Israelites began to loathe the offerings of God, the Lord threatened a greeuous iudgement to come vpon them,1 Sam. 3, 1 [...] and [Page 1075] executed it accordingly: for the Philistines fought against them, and Israel was smitten downe, euery man fled into his tent, and there was an exceeding great slaughter, for there fell of Israel thirty thousand footmen. Thus through sinne reigning among them the enemies of God are armed, the people of GOD are destroyed, the Arke of God is taken, and the priests of God are smitten with ye sword. It was the sin of Eli and his house especially that drew the iudgment of God on the whole Nation. Wee see this in the example of Salomon, when his hart was turned away from the true God, and his hands were holden vppe to strange gods, the Lord was angry with him, because hee had giuen him a charge concerning this thing that hee should not follow other gods: Then the Lord stirred vp one aduersary vnto Salomon, and afterward another aduersary, which did much mischeefe and euill against Israel, 1 Kings 11, 14, 23. This appeareth in Rehoboam the son of Salomon, when once he forsooke the Lord and all Israel with him, the Prophet is sent to say vnto him, Thus saith the Lord, Ye haue forsaken mee, therefore haue I left you in the hands of Shishak, 2 Chron. chap. 12, verse 5.
Reason 1 The Reasons being considered, will make the doctrine more euident; First, sin maketh vs execrable to the Lord, and abhominable in his sighr. Nothing doth more deforme vs and make vs cursed and detested in the sight of God. If then sin make vs to be had in execration, it is no maruell if we be left destitute of Gods protection. This is the reason which the Lord vseth why Israel fell before their enemies, and he went not forth with their armies when they fell before the men of Ai, Therfore the children of Israel cannot stand before their enemies, but haue turned their backes before their enemies, because they be execrable, Iosh. 7, 12, 13. Wee see then the nature of sin; it maketh men abhominable and detestable in the sight of God.
Reason 2 Secondly, God leaueth and departeth from them that fall from him: they forsake him, & therefore he forsaketh them. For so long as we walke in the wayes of godlines, and please God in all things according to his will, God is among vs, He dwelleth with vs, hee will neuer depart from vs, hee walketh in the middest of our habitations, 2 Cor. 6, 16. But when we commit wickednesse in his sight, and follow the abhominations of our owne hearts, he is gone, hee will take vp his seate no more among vs, hee will not come nere our dwelling places. This is the reason which the Lord vrgeth to Ioshua in the place before named, saying, There is an execrable thing among you, O Israel, neyther will I be with you any more, except ye destroy the excō municate from among you, Ios, 7, 12; 13. So then our lying in sinne doth driue the Lord from vs that he will haue no more fellowship with vs to do vs any good.
Vse 1 We are now to set downe the vses of this Doctrine. First, this teacheth vs to acknowledge that all iudgements which seize and fall vpon vs are iust & righteous. God chastiseth vs often, but alwayes iustly, neuer vniustly. True it is, the particular cause is not alwayes discerned of vs why he chastiseth, and sinne is not alway the cheefe and principall cause, as appeareth in the example of the blinde man, of whom Christ sayth, Neither hath this man sinned, nor his parents, but that the workes of God should be shewed vpon him, Iohn 9, 3: yet his punishments are alwaies deserued, and neuer inflicted when he is not mooued, who rowzeth vp himselfe as a Lyon out of his denne (as the Prophet speaketh) to execute righteous iudgements. We see in the booke of Nehemiah, how the Leuites lay open the sinnes of the whole land, confessing Gods kindnesse vnto them, and their vnkindnesse to the Lord, and iustifying his name, Nehem. 9, 33, 34, Surely thou art iust in all that is come vpon vs, for thou hast dealt truly, but we haue done wickedly: And our Kings, and our Princes, our Priests, & our fathers haue not done thy Law, nor regarded thy commandements, nor thy protestations wherewith thou hast protested among them. So when there is any imminent danger of iudgment, as of the plague, of sicknesse, of famin, of war, or such like; this must teach vs, yt then especially wee should take heede that we lay not our selues naked vnto them by rebelling against God. I meane not this of any bodily nakednesse appearing to the eye of man, but of spiritual nakednesse in the sight of God, whereby man in his sight appeareth a deformed sinner. This is a fearfull condition: this is the foulest nakednesse that can be. A man or woman by ye light of nature would be ashamed to bee seene naked, which teacheth vs to couer the body: but much more should we take heede that we appeare not naked to God, and see the filthines of our hearts. Let vs craue the righteousnesse of Christ to be a couering to cloath our souls, For they are blessed whose sinnes are couered, Psal. 31, 1. When GOD threatneth to bring any plague or iudgment vpon vs, let vs not wound our owne soules, or lay them open to ye wrath of God, but rather humble our selues before him, that hee may call backe the punishments that are gone out against vs This is it which Moses teacheth, Deut. 23, 9: When thou goest out with thine hoast against thine enemies, keepe thee from all wickednes.
Secondly, seeing sinne layeth vs open to reproches Vse 2 of enemies, and to the iudgements of God, as appeareth in this great plague vpon the people: this sheweth that whensoeuer we haue layd our selues thus naked by [...]alling into sinnes, we must not go about to hide and to couer them from God through hypocrisy. For all things are naked and open to his eies with whom we haue to do: so that we must learne to acknowledge them, and confesse them before his presence. We see how ready men are to hide their sinnes with Adam from the sight [Page 1076] of God; but the more wee seeke to conceale them, the more we reueale them, & the more vgly we appeare before him. What folly or madnesse is it that is practised in the world to hide our sinnes from men, and neuer regarde how bare and naked they bee in the presence of the all-seeing God? If a man committing sinne, were sure to keepe it secret from the sight and knowledge of all others, that none could accuse him or detect him of it: what should this auaile him seeing it is open to the eyes of God, and appeareth as plainly as wee behold the sores of poore Criples, that vncouer them to the sight, to mooue pitty in the seer? Seeing therefore iudgements be the wages of sinne, make vs fall before the enemy, and bring vpon vs many calamities, let al such as lye vnder any chastisement, alway search ouer their wayes, and descend into their owne consciences, to see how they haue moued him to wrath, and prouoked him to be their enemy. This we see in the example of Ioshua, whē he saw the men of Ai preuaile ouer them, and the people of God to turne their backs: when he saw they were destitute of Gods defence, who would no longer go out with theyr Armies, he sought to finde out the true cause, he humbled himselfe before God, and neuer ceased vntill the sinner were apprehended, examined, condemned, and executed, Ioshua 7, 7. The like practise doth the Prophet prescribe, Lam. 3, 39. Wherefore is the liuing man sorrowfull? Man suffereth for his sinne: Let vs search and try our wayes, and turne againe to the Lord: let vs lift vp our hearts with our hands vnto God in the heauens, saying; Wee haue sinned and rebelled, therefore thou hast not spared. This is the right way to stop the breach of Gods wrath, and to call in his iudgements. Manie haue fought out other wayes to weaken the force of the enemy, aad to preuent the iudgements of God: as in time of warre by arming themselues, by hiring of soldiers, by drawing confederates: in time of dearth, by robbing, stealing, lying, defrauding, shifting, & such like: in time of pestilence, by seeking to Witches and Wizards, by taking themselues to flight, and such other wayes. But the Prophets and holy seruants of God in such times when wee lye open to wrath, haue called vs to Repentance, stirred vs vp to prayer, mooued vs to humiliation and acknowledgement of our sinnes, which haue deserued such chastisements. Let vs all practise this counsell, and wisely consider with our selues what the lord hath against vs, and wherefore hee is angrie with vs, that so wee may bee reconciled vnto him, and brought into his gracious fauour againe.
Vse 3 Lastly, this serueth as a notable aduātage for the seruants of God, when they haue any dealings against wicked men: we haue comfort and encouragement from hence, that wee shall assuredly preuaile against them, because we haue to do with weak and naked men that are out of Gods protection. If two goe into the field to fight, and one of them be vnarmed and haue no weapon to defend himselfe, he lieth open to the lust of his enemie to be woū ded and spoyled of his life, who taketh comfort to see his aduersary come out against him without his armor. So is it a blessed and comfortable thing to the children of God, when they are constrained to meddle with euil men which are the enemies of God and of his trueth, they haue comfort in God, both in that themselues are vnder the couerture of his Armour and protection, and in that theyr enemies are naked men, and lye open vnto euerie iudgement. This is it which is afterward remembred vnto vs in this booke, where Ioshua and Caleb comforted the people agaynst the Canaanites, saying, If the Lord loue vs, hee will bring vs into this land, and giue it vs, which is a land flowing with milke and hony: but rebel not ye against the Lord, neither feare ye the people of the Land, for they are but bread for vs: their shield is departed from them, and the Lord is with vs, feare them not, Numb. 14, 9. Abijha the king of Iudah, made this his great comfort going against a mighty army, and spake to this effect vnto their enemies, 2 Chro. 13, 10, 12. Where wee see, that such as turne vnto God with all their hearts, and worship him aright, haue God their Captaine and Protector, he is their buckler and defence: but such as are enemies to God and his people,Numb. 14, 1 [...] 43. are those that receiue many blowes, and take many knocks on their heads, and yet want a shield to safegard themselues, but lye open to euery danger, and cannot looke for victory, they haue no armour of proofe to defend themselues. This is a wofull and wretched condition; yet so is it with all the vngodly, who haue banished the Lord far from them. For as he is farre from them in the practise of their life, so hee will not bee neere them in the time of their distresse. Let vs then make much of this comfort, and lay it as precious balme vnto our hearts, let vs be assured when wee haue to deale with the world, or to wrastle with Gods iudgements, if we haue the testimony of a good conscience that God is our defence and deliuerance, wee shall not need to be dismayed, nor feare what man can do vnto vs. For there cannot be a more notable encouragement in danger, or in death, thē to haue assurance of the prouidence and protection of God. The Prophet Dauid greatly comforted himselfe in the sweete meditation of this presence of his hand, Psal. 23, 1, 4. and 27, 5. & 31, 20. Let vs therefore be bold, and of good courage in the causes of the Lord, for where he is, there is safety from danger, peace from distresse, and assurance neuer to be ouercome.
[There dyed foure and twenty thousand.] The falling into idolatry and whoredom brought a great plague vpon the people, not onely to the destruction of many of the Princes among [Page 1077] them, but to the ruine of many thousands of the people. See here the greatnes of ye plague, and what hauock was made when wrath was kindled. God did not spare them, but executed his fierce indignation vpon them. How great a iudgement was this? and how were they weakned by it? Hereby we learne, That the wrath of God against sinners is vnspeakable,Doctrine. Gods wrath [...]eing moued, [...]n full of rage. greeuous, and terrible. His wrath beeing moued is full of rage, and worketh great desolations and destructions in the world. This is it which Moses setteth downe in his song, Deut. 31, 22. Fire is kindled in my wrath, & shal burne vnto the bottome of hell, and shall consume the earth with her increase, and set on fire the foundations of the mountaines, &c. This hath ye Lord euer shewed in the examples of his iustice, When the old world multiplyed their sinnes, and abused the patience of God that abode in the dayes of Noah, his wrath consumed men, women, children, beasts, fowles, creeping things, and all that had the breath of life vpon the face of the earth, Gen. 7, 21. So when the [...]odomites exceeded in lust of the flesh, in pride of life, and in security of heart, The Lord rained vpon them Brimstone and fire out of heauē, and ouerthrew the Cities of the plain, and all the inhabitants of the Cities, and that which grew vpon the earth, Gen, 19, 24. The history of the manifold murmurings and rebellions of the people of Israel in the wildernesse, is a plentifull witnes of this truth. When they lusted for flesh, and loathed Manna as a light meate, he smote them with an exceeding great plague, he slew the strongest of them, and smote downe the chosen men of Israel, so that the name of the place was called, The graues of lust, beecause there they buried the people that fel a lusting, Numb. 11.33. When Corah, Dathan, & Abiram rose vp against Moses, backed with certaine Captaines famous in the congregation, and men of renowne, they were swallowed vp of the earth, and consumed with fire: and on the morrow when the multitude murmured against Moses and Aaron, saying, Ye haue killed the people of the Lord, Numb. 16, 41, 49. hee sent a plague amongst them, that quickely wasted & consumed fourteene thousand and seuen hundreth, besides them that dyed in the conspiracie of Korah. When Dauid had sinned in numbering of the people, and in glorying in his owne strength, 2 Sam. 24, 15: the Lord sent a pestilence in Israel, and there dyed of the people from Dan to Beersheba seuenty thousand men. The Apostle Iude produceth sundry examples to this purpose, of the Angels that are reserued in euerlasting chaines vnder darknes, vnto the iudgement of the great day: of the Israelites, who albeit they were deliuered out of Egypt, yet were afterward destroyed, beecause they beleeued not: [...]de 6, 5. of those vngodly mē that turned the grace of God into wantonnesse, and are ordained to condemnation. The truth heere of shal more fully and wonderfully appeare in the day of iudgement, when iustice onely shall bee executed, and the Lord shew himselfe to the wicked onely as a terrible Iudge. He shall come from heauen with al his mighty Angels, with a great shout, and with the Trumpet of God, To render vengeance vnto them which know not God, and which obey not the Gospel of our Lord Iesus Christ, which shall bee punished with euerlasting perdition from the presence of the Lord, and from the glorie of his power, 2 Thess. 1, 9. Then they shall say vnto the mountaines and rocks, fall on vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe: for the great day of his wrath is come, and who can stand? Reuel. 6, 16.
And to the end no doubt hereof should remaine Reason 1 in vs, let vs consider the reasons. The anger of God is as himselfe is, infinite and without end, so that nothing is able to stand before him. This is it which the Prophet Dauid teacheth, Psal. 90, 11. Who knoweth the power of thy wrath, or of thine anger, according to thy feare? As if he should say, when thine hand is any way heauy vpon vs, no man standeth in awe of thine indignation and fearfull displeasure so much, as thou and thine anger ought to be feared of vs. Heereunto accordeth the saying of the Prophet, Nah. 1, 5, 6: The mountaines tremble for him, and the hils melt, and the earth is burnt at his sight, yea the world and all that dwell therein: who can stand before his wrath? or who can abide in the fiercenesse of his wrath? his wrath is poured out like fire, and the rocks are broken by him. If then his wrath be infinite, without limitation of time, without circumscription of place, and without respect of person, so that the heauens melt, the mountaines are dissolued, and the foundations of the earth are discouered, it must needs be that when hee is mo [...]ued, his wrath is very full of rage and reuenge.
Secondly, we must needs hold, that plenty Reason 2 of desolation is made in the earth in the wrath of God, if we consider the comparisons wherby it is expressed. It is compared sometime to the roaring of a Lion, which maketh all the beasts of the forrest to tremble. It is a fearfull voice, it maketh man and beast to stand in feare. This the Prophet Amos expresseth, The Lyon hath roared, who will not bee afraide? the Lord GOD hath spoken, who can but prophesie? Amos 3.4, 8. Sometimes; it is compared to a violent fire, that spreadeth it selfe farre and neere. This Moses did teach the people, when he willed them to take heede to themselues, lest they forga [...]e the Couenant of the Lord their God, and make to themselues any grauen image, saying, The Lord thy God is a consuming fire, and a iealous God, Deut. 4, 24. & 9, 3. fire we know is fierce and fearfull, wasting and deuouring al things before it, so that nothing is able to resist the strength and force thereof. VVe say in a common Prouerbe, that fire and water are without mercy. They are of an vntamed nature: euen so is the displeasure [Page 1078] of almighty God being prouoked by sinne, intollerable, vnspeakable, vnsearchable, without limitation of time, of quantity, or quality; and therefore hee must needes bee armed with great wrath kindled against the vngodly.
Vse 1 The vses of this doctrine are very many, but wee will stand onely vpon the principall. First, wee may conclude that it is a fearefull thing to fall into the hands of so mighty a God. It is extreme madnesse for any man to set himselfe against such a God. Who is able to preuaile that hath him his enemy? Take heed therefore, God will not be mocked. Are we stronger then he, that wee should fight against him? This is the vse which the Apostle maketh in the Epistle to the Hebrewes, We know him that hath said, Vengeance is mine, I will recompence. Hebr. 10, 30, 31: and againe; The Lord shall iudge his people; It is a fearefull thing to fall into the hands of the liuing GOD. There is no iesting nor dallying with so fearefull and dreadfull a Maiesty, who is so great in power, glorious in holinesse, fearefull in praises, terrible in his anger, and iust in all his doings. Exod, 15, 11. The heauens, and the heauens of heauens, together with the earth and all the compasse of the world, are not able to beare ye least sparke of his displeasure when it is kindled, the flame whereof shall burne vp the wicked; and shall we play with him in his anger as with a little childe? Alas then, what shall become of the wretched soules of wicked and damnable men, when his wrath shall smoke against them, and the whole viole of his fury shall be powred downe vpon them! O how miserable shall their anguish and tribulation be, and how infinite and vnmeasurable theyr torment, which shall be thus plagued, condemned, and cursed of the Lord! what shall become of swearers, drunkards, whoremongers, and such like, in the day of the Lords wrath? They shall wish that they had neuer bin borne, Mat. 26, 24: they shall thinke it a benefite if they had beene borne toades. And if they could behold at the least in these their dayes, but a shadow of the misery that remayneth for them, and of the pit of destruction that gapeth for them, it were sufficient to swallow them vp in heauinesse, and make them euen dissolue themselues into teares and torments, as passing all that can be spoken or thought thereof: but now these things are hidden from their eyes, and cannot enter into their hearts, yet this shall bee the end of all those that worke iniquity. God will raine downe vpon the wicked, snares, fire & brimstone, & stormy tempest: this is the portion of their cup: for the righteous Lord loueth righteousnesse, his countenance doth behold the iust, Psal. 11, 6, 7. On the other side, wee must needes acknowledge and confesse, that it is a blessed thing to be at peace with God. It is a great blessing to liue at peace in the world, and to be in vnity with men, among whom wee liue; but much more sweet and comfortable is it to be at one with the eternall God, so as hee haue no controuersie against vs. This is it which the Prophet concludeth, Kisse the sonne lest he be angry, & so ye perish in the way; when his wrath shall suddenly burne, blessed are all they that trust in him, Psal, 2, 12. So then, as the estate of all the vngodly that are vnder the wrath of God is most miserable, so the condition of the godly (how soeuer accounted of by the vnfaithfull of the world) is happy and blessed, who are safe vnder the wings of God, and shall bee deliuered in the day of iudgment.
Secondly, wee must be wise and circumspect Vse 2 to take heed that we doe not kindle it to our owne confusion. This is the exhortation of Moses to the people: Take heed that there bee not among you, man, nor family, nor tribe, which should turne their heart away from the liuing God; that there should not be among you any roote that bringeth forth gall and wormewood: for the wrath of the Lord, and his iealousie shall smoke against that man, & euery curse that is written in this booke shall light vpon him, and the Lord shall put out his name from vnder heauen, Deut. 29, 8. This serueth to reprooue such as are in this point like the horse and mule, that are without knowledge, and haue no vnderstanding. They neuer regard the iudgments of God present, they neuer seeke to preuent them being to come. This is it which our Sauiour toucheth in the Iewes, when he came neere the citty, he wept for it, and sayd; If thou haddest euen knowne at the least in this thy day those things which belong vnto thy peace, but now are they hid from thine eyes, Luke 19, 42. It is therefore our duty, to labour to know the times of his iudgments. It is vnpossible to auoid the wrath of God, vnles we haue a care to know it. The wrath of GOD to come vpon the sonnes of men, is foreknowne three wayes: First,The wrath of God to come is for [...] knowne thr [...] wayes. by the oracles of the Prophets, and by reasons drawn out of the Word of God: Secondly, by signes and wonders, which God sheweth in heauen, or in earth, or in the sea: Thirdly, by plagues and punishments that he sendeth, the which as they are the beginning of his anger present, so they are testimonies and tokens of greater iudgments to come. And as we haue shewed before, that the wrath of God is resembled oftentimes to a consuming fire: so we vnderstand, that a fire is already kindled, & will grow greater by these three meanes before expressed, (to wit,Zanch de di [...] attrib. lib. 4. c.) eyther by the report of credible witnesses, or by beholding of the smoke ascending, or by sensible perceiuing of the flame breaking out, which is a fearefull signe of a farther fire, and a greater burning, except it bee speedily quenched and preuented. First, the wrath of God is foreshewed vnto vs by the words of the Prophets and Apostles which were inspired by the Spirit of God, and foretell the wrath of God to come vpon vs for our sins. And as the Law of God setteth downe sundry threatnings and curses, [Page 1079] so the Ministers of God out of the same doe denounce the iudgements of God, & gather, that the wrath of God hangeth ouer a kingdome or City, by an infallible conclusion, without repentance. For where sinne reigneth there the wrath of God cometh: but in this Nation, or City, or Family, sin reigneth: wherfore the wrath of God hangeth ouer such a Nation, City, or house. Such threatnings denounced by the seruants of God, [...] 28, 20. [...]. 26, 21. Cor. 11, 30. collected by certaine reasons out of the Scripture, are not to be despised, but feared; not to bee passed ouer, but to be preuented; not to be derided, but to be applyed to our consciences, that if we finde those sinnes in vs, wee may labour earnestly to repent of them. For albeit the Ministers of God do not speake by special inspiration and reuelation of the Spirit, as the Prophets; yet their threatnings are not voide and vaine, but are grounded vpon effectuall reasons of the word, and the beholding of present wickednes that aboundeth euery where. We must not therefore account them as scar-Crowes which cannot hurt, for God will make them powerful in the mouths of his seruants, so that they which will not be perswaded to feare them, shall bee constrayned certainly to feele them whether they will or not. Another meanes to giue vs vnderstanding of Gods wrath before it falleth, is by the vndoubted signes and tokens, which are as the messengers of God, and the fore-runners of wrath, which we see in heauen aboue, or in the earth beneath, or in the waters. For whensoeuer God is determined in his heauy, but yet iust iudgement, to bring any plague vpon the world, and to make manifest his fierce indignation, he vseth to send certaine tokens of his anger, to testifie that it is not farre off, which are as the sproutings of the fig-tree, signifying that sommer is neere. Thus, doth Christ foretell the destruction of Ierusalem, and the end of the world, by the signes which shal go before them, [...]. 24, 32. saying, Learne the parable of the Figge-tree: when her bough is yet tender, & it putteth forth leaues, ye know that the Sommer is nere: so likewise ye when ye see all these things, know that the kingdome of God is neere, euen at the doores. These appeare in the Sun, in the Moon, in the Starres, in the Elements, and in the creatures, when the course of nature is altered & changed, [...] de bell. [...] lib. 7. cap. [...]. the very insensible and vnreasonable things doe preach repentance vnto vs, and therefore are to be marked and not despised. Lastly, the former punishment is a fore-runner of a further iudgement; the smaller, of a greater; and the first of a second. God broght sundry plagues vpon Pharaoh king of Egypt, but such as came after, pressed and punished him more then such as went before. When Christ had foretold many euilles that should come vpon Ierusalem for their contempt of the Gospel, and their refusing of all grace offered vnto them, he addeth, Mat. 24, 6, 8. The end is not yet: all these are but the beginning of sorrowes: as if hee should say, there shall moe in number, and greater in waight follow after these. When God sendeth the barrennesse of ground, the blasting of corne, the vnseasonablenesse of weather, the ouerflowing of water, the infection of sicknes, & such like scourges of his hand, they are euident marks of his wrath, and the very prints of his footsteppes, whereby we may trace him out, comming against vs to destroy vs. They are the messengers of God to cite and summon vs to answer before him for our contempt of his word, and of his former threatnings. When he taketh away faithfull men that feare his name & especially good Princes and godly rulers, it is an assured token that his wrath beginneth to be kindled, and wil ouertake the remnant of the people. When the head is smitten it cannot be but the rest of the body must immediately after smart for it. Thus God threatneth in the Prophet, Esay 3, 2. & 57, 1. That he will take away the strong man, and the man of war, the Iudge and the Prophet, the prudent and the aged, the captaine of fifty, and the honorable, and the counsellor. And in another place, The righteous perisheth, and no man considereth it in heart: and mercifull men are taken away, and no man vnderstandeth that the righteous are taken away from the euill to come. A notable example heereof we haue in Noah and his family; so soone as they were entred into the Arke, and the doore of it shut vp, immediately the rain fell, the flood came, the fountaines of the deepe were broken vp, the windowes of heauen were opened, & the inhabitants of the earth were drowned, Gen. 7, 16. & 19, 16. When Lot and his family were brought out of Sodome, and set without the City, the Lord being mercifull to them, The Lord rained fire and brimstone from heauen, vpon the people of Sodome and Gomorrah. When the godly King Iosiah was taken away, yt his eyes should not see all the euill which the Lord would bring vpon the land, the wrath of the Lord arose against them, they mocked the messengers of God, despised his words, and misused his Prophets; and hee brought vpon them the king of the Chaldeans, who slew their young men with the sword, and spared neither yong man, nor virgin, ancient nor aged, God gaue all into his hand, 2 Kin. 22, 20 2 Chron. 36, 16. Moreouer the Lord hath other scourges which belong to the soule; as when he taketh away godly Ministers, & with them his holy word. So he threatneth by the Prophet Amos, to send a Famine of his word, chap. 8, 11. This is a token that God will forsake that people, and condemn them to death when he taketh from them the meanes and maintenance of their life. These are the beginnings of greater iudgements, and by them we may iudge the wrath of God to be at hād, which are as a warning peece vnto that volly of the Lords Ordinance, which our great sins haue caused him to mount vp against vs, and he threatneth to discharge vpon vs. So then, it [Page 1080] behooueth vs not to bee dull and drowzie in marking the iudgements of God, & the signs of his wrath, to the end we may be prepared to preuent them, and to meete the Lord by vnfained repentance, before they fall vpon vs.
Vse 3 Thirdly, it is our duty to pray vnto him, and to intreate him that albeit we continually prouoke him by our sins, yet that he would not fall vpon vs in his wrath, nor punish vs in his sore displesure, but deal with vs as a father with his children. This is it which the Prophet craueth at the hands of God, Psal. 6, 1. & 38, 1, 2. To this purpose Ieremy speaking of the captiuity at hand, prayeth thus, Ier. 10, 24 25. O Lord correct me, but with iudgement: not in thine anger lest thou bring me to nothing: poure out thy wrath vpon the Heathen that know thee not, &c. If the Lord should deale with vs according to our sinnes, and recompence vs according to our deseruings, we were not able to stand in his sight. If hee should enter into iudgement with vs, no flesh should be righteous before him. Wee must therefore desire him to chastise vs as a father, not as a Iudge; to amend vs, not to destroy vs, as the Prophet speaketh of his owne experience, Psal. 118, 18. The Lord hath chastened me sore, but he hath not deliuered me to death.
Vse 4 Lastly, we must be prouoked, vpon the consideration of the wrath of God, full of rage & iealousie, moued with our sinnes, to seeke to please him, to forsake our iniquities, and to be reconciled vnto God This is the vse which the Apostle maketh, Heb. 12, 28, 29. Seeing we receiue a kingdome which cannot be shaken, let vs haue grace whereby we may so serue God that wee may please him with reuerence & feare, &c. So we are charged to mortifie our members which are on earth, as fornication, vncleannesse, and such like, because for such things the wrath of God cometh on the children of disobedience, Col. 3, 5, 6. So then, the consideration of the fiercenesse of Gods wrath, must bring vs neerer vnto him, and make vs obedient to his will. Let vs walk in all his commandements, and make conscience of all our wayes. Let vs studie to please God in all things, and to be fruitfull in good workes. Let vs liue soberly, righteously, and godly in this life, and shew forth the liuely fruits of him that hath called vs out of darknesse into this maruellous light, that so his wrath do not ouertake vs, nor his iudgements finde vs vnprepared. We should alwaies liue, as if wee should dye presently, or the day of iudgement come immediately. For what shall it profit vs to liue in all pleasures and carnall delights for a few yeares, and then to suffer eternall torments? What shall it auaile vs to win the world, & then to lose our owne fouls? Matth. 16, 26. Are not they more then madde men, that will hazard their soules, & procure the heauy wrath of God for a little profit and a short pleasure? Let such as wil not be drawn from their sweet sins, assure themselues they shall one day pay dearly for it, and taste the most bitter woes that can be conceiued when they shalbe separated frō God, shut out of his fauour, and bee barred out of his kingdome. Oh! that there were in vs wise hearts to consider these things betimes, and to preuent all the iudgements of God that hang ouer our heads. Let vs prepare our selues against the houre of death, then which nothing is more terrible: against the day of iudgement, then which nothing is more horrible: and against the danger of hell fire, then which nothing is more intollerable, the paines & pangs whereof, are without end, without ease, without remedy.
[Verses 10, 11, 12, 13. Then the Lord spake vnto Moses, saying: Phinehas the son of Eleazar, hath turned mine anger away from the children of Israel, &c.] We haue seene the zeale of Phinehas in executing iudgement vpon the offenders and euill dooers, which brought a greeuous plague vpon the people. His spirit was stirred within him, beeing first stirred by the Spirit of God, which mooued him to take a speare, and to thrust thorow the adulterer and adulteresse. Now wee shall see the recompence of reward that was giuen vnto him for that worke which was acceptable vnto God, and profitable vnto his people. He hath a couenant of peace made with him, & the Priesthood confirmed vnto him and his posteritie. He onely had appeased the wrath of God, & made vppe the breach betweene God and his people, but the blessing is conueyed euen to his posterity. He destroyeth two malefactors whereby he bringeth a blessing vnto his children. Hereby we learne,Doctrine. The faithf [...] bring able [...] sing on the families. That when the wayes of a man please God, he will bee gracious to his house & posterity. God is so pleased with the obedience of his people, that he wiil shew mercy to such as belong to them. This is plē tifully proued vnto vs in the word of GOD. When God saw Noah righteous before him in that corrupt age and generation, hee made all that belonged vnto him partakers of a great deliuerance, saying vnto him, Enter thou & all thine house into the Arke: for thee haue I seene righteous before me in this age, Gen. 7, 1. This appeareth in the person of Abraham, when God had called him out of his Countrey, and from his kindred, and made a Couenant with him to blesse him, Gen. 12, 2, 3. The Prophet Ieremy teacheth this in the example of the Rechabites, Thus saith the Lord of hoasts the God of Israel, Because ye haue obeyed the Commandement of Ionadab your Father, and [...]ept all his precepts, and done according vnto all that he hath cō manded you, Therfore thus saith the Lord of hosts, the God of Israel, Ionadab the son of Rechab shall not want a man to stand before me for euer, Ier. 35 18. To this purpose speaketh the Prophet Dauid, Psal. 37.21. A good man is mercifull and lendeth, and his seede enioyeth the blessing. If wee come to the new Testament, wee haue many [Page 1081] testimonies leading vs vnto ye consideration of this truth. When Zaccheus beleeued in Christ for his saluation, and testified his repentance by his restitution, Iesus said vnto him, This day is saluation come into this house, forasmuch as he is become the sonne of Abraham, Luke 19, 9. When the ruler, whose son was sick at Capernaum, saw the great power of Christ in restoring him to health againe, Hee beleeued and all his houshold, Iohn 4, 13. This is oftentimes remembred vnto vs in the Acts of the Apostles. When God had opened the heart of Lydia that shee attended vnto the things which Paul deliuered, She was baptized and all her houshold, Acts 16, 15.33. VVhen the Iayler beleeued in the Lord Iesus for his saluation, and shewed his vnfained conuersion by the fruites of his loue to the Apostles, he was baptized with all yt belonged vnto him straitway, and reioyced that he with al his houshold beleeued in God.
Reason 1 The reasons to enforce this doctrine are euident, if wee consider eyther the person of God, or the condition of the faithfull. For first, God hath in great mercy and goodnesse promised to shew grace and fauour not onely to the faithfull themselues, but to the seede of the faithfull that feare him. It is the nature of God to be mercifull and gracious, to be slow to anger, and abundant in goodnesse, shewing mercy vnto thousands to them that loue him and keepe his commandements, Exod. 20, 6, and 34, 6, 7. VVe see this in the history of the destruction of Sodome, the Lord did not onely in great mercy and compassion saue Lot himself, but said vnto him, Whom hast thou yet heere? either sonne in law, or thy sonnes, or thy daughters, or whatsoeuer thou hast in the citty bring it out of this place, Gen. 19, 12. Hee was ready, not to saue him alone, but as an ouerplus to deliuer all that belonged vnto him. We see the mercy of God to others for his childrens sake, hee thinketh it not enough to bee good to them, but extendeth his mercies to those that any way concerne them.
Reason 2 Secondly, as the mercy of God is great, so the faith of the godly is effectuall for themselues and their children. This is the tenour of the couenant that God hath made with al the faithful, their faith is auailable both for themselues, and for others. God will be our God, and the God of our seede after vs, Gen. 17, 7. And this is the priuiledge & prerogatiue that the faithfull haue, they beleeue this mercifull promise of God themselues, and thereby entitle their children vnto it. For as a father that purchaseth house or land, giueth thereby an interest vnto his son therein; so he that layeth hold on the promise which God hath made to all godly parents, doth conueygh it vnto his children: so that albeit they want faith by reason of their yeares, yet they are made partakers of Christ, and ingrafted into his body. So then we may collect and gather this truth, that the loue of God to the faithfull shall so abound, that it shall come to their posterity, like the precious oyntment powred on the head of Aaron, that ranne downe vpon his beard, and flowed to the border of his garments, or as the dew on Hermon and Sion, which watered the vallies that were beneath, vpon which it descended, Psal. 133, 2, 3.
The vses remaine to be handled. First, wee Vse 1 learne, that the children of faithful parents haue right and interest to Baptisme, and are to receiue the seale of the couenant. This the Apostle teacheth, 1, Cor. 7, 14: when hee sayth, The vnbeleeuing husband is sanctified to the wife, and the vnbeleeuing wife is sanctified to the husband, elsewere your children vncleane: but now they are holy. Seeing then, that faithfull parents entitle their children to the blessings which they receiue; wee see that there ought to bee a difference betweene them and the children of Turkes and Infidels. All the offspring of Abraham was accounted holy in the time of the old Testament, because God made with him the couenant of life, and the Apostle reasoneth; that if the root be holy, the branches also are holy, Rom. 11.16. Hence it is, that he calleth them all his children who are borne of Israel. But since the partition wall is pulled downe, the grace of God is not obscured, and lesse assured vnto vs then it was before vnto the Iewes. Infants and children doe no lesse belong to the couenant and Church of God then others doe that are of yeares of discretion, as it is plaine by the promise made to Abraham, I will set my couenant betweene me and thee, and betweene thy seed after thee in their generations for an euerlasting couenant, that I will be thy God, and the God of thy seed after thee, Genes. 17, 7. Where God doth promise, not onely to bee his God, but also to be the God of his seede. This promise doth Peter rehearse to the beleeuing Iewes, To you is the promise made and to your children, and to all that are a farre off, euen as many as the Lord our God shall call, Acts 2, 39. Baptisme in the new Testament, succeedeth circumcision, vsed in the old Testament. They haue both one and the same promise, the same signification, the same foundation, the same ends. But the infants of the Iewes were commanded to be circumcised, and therefore infants ought to bee baptized. Heereupon the Apostle saith to the Colossians, Ye are circumcised in Christ with circumcision made without hands, by putting off the sinfull body of the flesh through the circumcision of C [...]rist, &c. Col, 2, 11. Lastly, vnto infants belongeth the promise of grace, the forgiuenesse of sinnes, the regeneration of the spirit, the imputation of Christs righteousnesse, the Kingdome of Heauen: and therefore they ought by no meanes to be denyed the outward signe and ceremony, which is the least part of the Sacrament. If the Holy Ghost clense them, shall the Minister deny to wash them with water? If the things signified do belong vnto them, who shall dare to debarre them of the outward signe? Hence it is, that our Sauiour commandeth infants [Page 1082] to be brought vnto him, reproueth the disciples that forbad it, embraceth them in his armes, commendeth them to his Father, and declareth that to such belongeth the Kingdome of Heauen, Math, 19, Obiect. 14. And if any aske the question, what profit can possibly come by Baptisme to a childe and suckling that is without knowledge and vnderstanding: Answer. I answere, that the profite is not small, but the benefit great, if we consider eyther the glory of God, or the comfort of the parents, or the edification and saluation of the child. For hereby God is greatly honoured, the parent himselfe is wonderfully comforted, and the childe is exceedingly confirmed and encouraged. God is glorified in this, that he sheweth himselfe true in his promises, who hath assured the faithfull that he will shew mercy vnto them to a thousand generations. He is not as man that he should lie, neyther as the sonne of man that he should deceiue, he is found faithfull in all the words that are gone out of his mouth, Numb. 23, 19. Againe, the parents are comforted and greatly assured of the loue of God toward themselues, that he will neuer leaue them, nor forsake them, but that his gifts & graces toward thē, shal be without repentance, Rom. 11, 29. For they see not onely that they are beloued of God, but also that the loue and grace of God is deriued and conueyed vnto their children; wherein they are strengthened by that visible signe vsed in the Sacrament. Lastly, concerning children, they haue a double benefit bestowed vppon them, being confirmed in the loue of God, and encouraged in the duties of godlinesse. For, when they call to minde, that they so soone obtayne the communion of Christ, the partaking of his benefits, and the inheritance of e [...]ernall life, they are grounded and established in the loue of Christ, and assured that hee will continue to loue them vnto the end, that began to shew his loue vnto them, so soone when they were ignorant of him, & were not able to enquire after him, Iohn 13, 1 And when they remember that God so much regarded them, and esteemed of them, euen from their first comming into the world, and while they hanged on their mothers breasts, that presently they obtayned fell [...]ship in his couenant, they are emboldened in all well doing, and prouoked to walke in the feare of his Name. And seeing he tooke them for his children, when th [...] through want of knowledge and tendernesse of age, were not able to call him father, let them remember their Creator and Redeemer in the dayes of their youth, and passe the time of their dwelling heere in feare, knowing that they were not redeemed with corruptible things, as siluer and gold, from their vaine conuersation receiued by the traditiō of the fathers, but with the precious blood of Christ, &c. 1. Pet. 1.17, 18. Let vs also learne from hence to detest the error of the Anabaptists, that deny Baptisme vnto infants, thereby diminishing the glory of God, weakning the comfort of godly parents, and abolishing the assurance of children, that they ought to haue touching the free loue of God toward them.
Secondly, we are taught on the other side, Vse 2 that euill parents bring the curse of God into their houses, and vpon their posterity. We see this in Cain, when he gaue himselfe to murther and impiety, hee brought the iudgement of God vpon his whole race, that were razed out of the earth. Marke the posterity of Ishmael, who mocking Isaac, and raysing persecution against him, was cast out of the house of Abraham, out of the Church of God, and his yssue were aliants from the faith, and strangers from the promises of saluation. The like we see, and might say of Esau, that prophane person, who for a messe of pottage sold his birth-right, and hated his brother; his posterity were the greatest enemies to the true Israelites, and were a cursed generation, Heb. 12, 16. Consider with me ye fearefull example of Ieroboam the sonne of Nebat, that made Israel to sinne, and prouoked the God of Israel to wrath, 2. King. 15, 30. This seducer wrought wickednesse, and established idolatry, and therby thought to establish the kingdome to himselfe, and to settle it in his posterity, that it should neuer be remoued from his offspring, but follow from father to sonne in a continued succession. Notwithstanding, this fell out not onely to his owne confusion, but to the ouerthrow of his stocke and linage. The iudgment of God did not rest in his person, but pursued him in his progeny and posterity. This is it which the Lord denounced by the Prophet; Behold, I will bring euill vpon the house of Ieroboam, and will cut off from Ieroboam, him that pisseth against the wall; as well him that is shut vp, as him that is left in Israel, and will sweepe away the remnant of the house of Ieroboam, as a man sweepeth away dung vntill it be all gone, 1. King. 14, 10. Where the Prophet sheweth and declareth, that God respecteth euill men as filthy beasts, and those that come of them as dung and excrements, which defile the places where they abide, and therefore with the besome of his vengeance he will sweepe them away, that they shall no longer offend the nostrils of GOD and his people. Thus it was with Ahab, that shed innocent blood, and tooke possession of the vineyard of Naboth, hee did the greatest iniury and wrong to his posterity, that could be offered: the kingdom was taken from his house, and his children were slaine with the sword, according to the saying of Eliah, I will bring euill vpon thee, and will take away thy posterity: 1 King. 21, 2 [...] I will make thy house like the house of Ieroboam, &c: and also of Iezabel spake the Lord, saying; The dogs shall eate Iezabel by the wals of Izreel. Who are then the greatest enemies to their children, but vngodly parents? And who bring vpon them a greater woe and ruine, then they that should build them vp, and leaue a blessing behinde thē? When Moses describeth ye nature of God, [Page 1083] that hee is abundant in mercy toward the righteous, he addeth, Holding not the wicked innocent, but visiting the sinnes of the fathers on the children to the third and fourth generation, Exod. 34, 8. This must moue parents and gouernours, to make conscience of their carriage and conuersation, and to bewayle their sinnes, that haue endangered their off-spring. For God may, and doth in Iustice visite with sundry and diuers iudgments, those families and societies, where wicked Parents, and prophane gouernors are. All they be cruell & tyger-like parents, yt be vngodly parents: for they are the murtherers and butchers of their children, & ouerthrow of their posterity in time, howsoeuer they be spared for a season. What vnmercifull & vnnaturall parents were Cain, Cham, Canaan, Ieroboam, Iezabel, Ahab, & such like, yt caused euery one of their house, that could water a wall to be destroyed, and vtterly to haue their race and remembrance rooted out? It is therefore a diuellish and wicked Prouerbe, [Happy are those children, whose father goeth to the diuell.A diuellish Prouerbe.] Nay, rather cursed are those children, whose fathers fall into hell: for there is a great presumption that they will follow them without the great mercy and speciall grace of God: yea, it is a blessed thing, to spring from a godly stocke, & to rise from faithfull parents. For often did the Lord spare Israel for Abrahams, Isaacks, and Iacobs sake. When the posterity of Dauid became wicked, hee continued them in their kingdome, deliuered them from their enemies, & did not destroy them for Dauids sake.
When the Lord was angry with Salomon, because he had turned his heart from the Lord God of Israel, which had appeared vnto him twice, and charged him not to follow strange gods, he threatned to rent the kingdome from him, & to giue it to his seruant; Notwithstanding in thy dayes I will not do it (sayth the Lord) because of Dauid thy father, 1. King. 11, 12. This appeareth more plainly afterward in Abiiam the sonne of Rehoboam, who walked in all the sinnes of his father which he had done before him: yet for Dauids sake did the Lord his God giue him a light in Hierusalem, and set vp his sonne after him, and established Hierusalem, because Dauid did that which was right in the sight of the Lord, and turned from nothing that he commanded him all the dayes of his life, saue onely in the matters of Vriah the Hittite, 1. King. 15.4, 5. 2. Chron. 21, 7.
This is it which the Lord promiseth in the second commandement of the Law, That he will shew mercy to thousands of them that loue him, and keepe his commandements, Exod. 20.6. Seeing then, wicked and wretched parents are most deadly enemies vnto their children, who beare the curses of God vpon them for many generations, for the impiety of their fathers; this serueth as a great terror to those parents that goe about by fraud and oppression, by wrongfull and iniurious dealing to enrich themselues, to set vp their names, and make their posterity to bee great vpon the earth after them. For this is the ready way to bring the curse of God vpon them, and to pull downe their houses. Where the curse of God entreth, it maketh hauocke, and wasteth all before it. God is an auenger of al such things, 1. Thes. 4, 6. Surely, if men were not altogether faithlesse, but had faith to beleeue the word of God, that all wicked courses, and vile practices, would ouerthrow their houses, and not build them vp: that they could not fill them with euil things, but they will pul down the plagues of God vpon them, and all theirs: it would make them feare to offend by fraud and vniust dealing, which cryeth for vengeance vnto heauen, and the cry thereof entreth into the eares of the Lord of hoasts, Iames 5, 4, All men by nature haue a loue vnto their children, and a desire to leaue them great men in the world; but many are greatly deceiued in the meanes, and wander farre and wide out of the way. For if we wold leaue them a sure inheritance, and settle them in an estate to continue, wee must take heed that wee doe not enrich our selues with the spoyles of others, nor fill our houses with the riches of iniquity, lest we fill them also with the vengeance of God which is the reward of iniquity. Let vs eate our own bread which wee haue gotten by lawfull meanes. There is more comfort in a little truly gotten, then in great riches and reuenewes, that carry with them Gods marks and curses, being wrongfully obtayned, and vniustly retayned.
Lastly, it is required of vs to repent & beleeue Vse 3 the Gospell, that so wee may procure a blessing vpon our selues, and our children. This duty the Apostle Peter preacheth vnto the Iewes that were pricked in their hearts, Amend your liues, & be baptized euery one of you for the remission of sinnes, for the promise is made vnto you, and to your children, &c. Acts 2, 38, 39. When God promised to Abraham to make a couenant with him, and to multiply his seed exceedingly, hee requireth this condition at his hands, Walke before me, and be thou vpright, Gen. 17, 1. VVee must walke in the midst of our houses with pure and perfect heart, and guide them with a watchfull eye, wee must looke to their wayes, and to our gouernment, This would be a great helpe to the Ministery, and a singular furtherance to his labours. The neglect of this care, bringeth vtter ruine to father and childe. This appeareth in the example of Eli, who through his indulgence and negligence, ouerthrew himselfe and his posterity. This is the cause of so many cursed youths, so many riotous men & women which procure the ruines of so many excellent houses; their tender age was not sanctified, neither they seasoned by their parents with the fear of God. So then, godly parents must haue a care to bring vp their children & families in godlines & righteousnes. It may be a meanes by [Page 1084] the blessing of God to saue thy sonne from death, and to deliuer his soule from destruction, The Lord himselfe speaketh of Abraham, That hee knew him, that he would teach his sonnes and his houshold after him, that they keepe the way of the Lord, to doe righteousnesse and iudgement, Gen. 18, 19. The Apostle chargeth parents to bring vp their children in the nurture and information of the Lord, Eph. 6, 4. No parents must presume, that because they haue obtayned to bee faithfull, therefore theyr children must of necessity bee so also. Faith is the gift of GOD, and not of Nature: It is not common to all, but peculiar to some: It commeth not by inheritance, but by grace. Parents may leaue vnto their children their houses, their lands, their substance: they may conuey vnto them their inheritance, but they cannot conuey vnto them the gifts that accompany saluation. Wherefore all parents that are faithfull, are to intreate and craue of God the continuance of his couenant toward theyr children, and to begge from his hands an holy and sanctified seede to his glory, and theyr comfort.
Verse 14, 15. [The name of the Israelite thus slaine was Zimri the sonne of Salu: and the name of the Midianitish woman that was slaine, was Cosbi, &c.] Wee heard before in the fixt verse, how Moses hath layde open the shamelesse and impudent behauiour of this beastly adulterer, who shamed not to bring the Midianitish harlot into the hoast, and in the sight of all the congregation of the children of Israel, which were grieued to behold such horrible villany; neuerthelesse, we see in this place, that Moses is not content in a generall manner to describe his wickednesse, but singleth him out particularly by his name, by his father by his tribe. Neyther doth he content himselfe to set downe the Midianitish woman by her nation, but calleth her by her name, and further openeth the name of her father, and her fathers house. So then, Moses hauing shewed who they were that brought the plague of God vpon the people: he now descendeth to marke them out by their proper names, and of what calling and profession they were.
Doctrine. It is lawfull sometime to reproue by name.From hence we learne, that it is sometime lawfull and conuenient to reprooue by name, speciall people and particular men that offend in the Church, and to record them in writing. A particular reproofe of particular offenders, sometimes standeth with the word of GOD. So did Eliah deale with Ahab and Iezabel, he told him that it was hee and his fathers house that troubled Israel.
This we see practised by the Prophet Esay against Shebna, who being a notable fauourer of euill men, and a great hinderer of good things, is by name threatned to bee carried away with a great captiuity, Esay 22, 17. Thus doth Ieremy deale with the false Prophets, and other obstinate enemies, Ier. 28, 12. Likewise, our Sauiour Christ denounceth many fearefull woes against the Scribes and Pharisies hypocrites,Matth. 23, 13. which shut vp the kingdome of heauen before men, deuoured widows houses vnder a colour of long prayer, compassed sea and land to make one of their profession, tythed mint and annise, and left the waightier matters of the Law; as iudgement, mercy, and fidelity. So did Paul withstand Peter to his face, because he was to be condemned, Gal. 2, 11. And when he saw in the Church such as & put away faith and a good conscience, and made shipwracke of the doctrine of Christ, he giueth the Church notice and warning of them, saying; Of whom is Hymeneus and Alexander, whom I haue deliuered vnto Satan, that they might learne not to blaspheme, 1. Tim. 1, 20. And in another place, hauing to doe with such as cast off the doctrine of godlinesse, hee noteth the ring-leaders, and principall authors: Of this sort is Hymeneus and Philetus, which as concerning the truth, haue erred from the marke, saying; that the resurrection is past already, and do destroy the faith of certaine, 2, Tim. 1, 17. In like manner he specifieth Alexander the copper-smith, which had done him much harme, 2, Tim. 4, 14. So the Apostle Iohn warneth the Church of Diotrephes, who loued to haue preheminence among them. Al which examples of the Prophets, of the Apostles, & of Christ himself do teach, yt it wil not alwaies be sufficient to reproue the errors and heresies of obstinat sinners; but somtimes it is expedient to lay them open by their names, and to signifie them to the Church, by a particular discouering of them.
The Reasons of this practise are to be considered. Reason 1 First, because the Church should haue warning of thē, that others might shun them, and auoid their company. So the Apostle nameth Alexander to prepare Timothy not to trust him. It is good to know false bretheren, lest they spying our liberty, take the greater aduantage against vs. Hence it is that Paul chargeth Timothy to beware of Alexander, who had withstood his preaching sore, 2 Tim. 4, 15. While we are familiarly conuersant with the wicked, it will be hard for vs not to bee entangled in their sinnes. For how can a man walke among thornes, & not pricke himselfe? or how can a man touch pitch, and not be defiled? We must flye from such as from a deadly plague. We must separate our selues from them, lest the like vengeance fal vpon vs also.
Secondly, they must by a speciall note bee made knowne to the Church, that they may Reason 2 be degraded and brought to reproch. The Apostle vsed this remedy, thereby to shutte their mouthes, and to stoppe them from speaking euill of almighty GOD and his truth, wc ought to be precious to vs. This naming of them, is to set a marke of infamy vpon thē; as if a man were boared in the eare, or burned in the hand for a malefactor. God will haue them and their wickednesse registred to [Page 1085] their perpetual shame in the Church for euer, that they should not be of any more credit to infect the good, and to draw the weake vnto destruction. The vnnaturall & sauage dealing of the Amalekites, toward their brethren the Israelites, is by God expresly commanded to be recorded in a booke, to their infamy and confusion, The Lord saide vnto Moses, Write this for a remembrance in the booke, and rehearse it to Ioshua, for I will vtterly put out the remembrance of Amalek from vnder heauen? Exod. 17, 14. So we haue in the Scriptures set forth the vncleannesse of Sodome, the hard-heartednesse of Pharaoh, the conspiracy of Corah, the couetousnesse of Ahab, the cruelty of Iezabel, the disobedience of Saul, the treason of Absolon, the treachery of Iudas, and other infamous beasts, the record of their shame is in perpetuall memory, and stinketh vnto this day. The like we might say of all bloody persecutors in all ages since Christs time, they haue theyr names and facts remembred in the Acts and Monuments of the Church.
Seeing therefore obstinate enemies must be both shunned & shamed; in both respects we learne, that it is lawfull for the Ministers of God to point out some by name, that they may be knowne, otherwise the Apostles of Christ would neuer haue done it, the Prophets would neuer haue practised it, Christ himselfe would neuer haue allowed it.
Let vs apply this to our selues. First, it serueth as a bridle to restraine euill men, especially all such as bring a publike detriment and hurt to the Church, and are the cause of common Vse 1 mischiefes: they shall to the shame of theyr persons, to the reproch of theyr names, to the infamy of their posterities, be registred vp in the Monuments of the Church for euer, as they that carry a marke of theyr iudgment to the tribunall seate of God aforehand. If the loue of goodnesse, if the wrath of God, if the feare of damnation will not bridle them (as Atheists respect none of these, neyther desiring godlinesse, nor beleeuing heauen, nor fearing hell) yet the perpetuall shame wherewith they and theyr posterities shall be branded, should moue them. Albeit sinfull wretches be highly magnified in the world, yet all their honour and reputation shall bee turned into a blot. It was of late yeares accounted a great dignity to be a Wolfie, or a Gardiner, or a Bonner, but now their names are odious for pride and cruelty, and they no better then wolues, inuading and wasting the poore flock of Christ. This the wise man speaketh, Prou. chapt. 10, verse 7. The memoriall of the iust shall be blessed: but the name of the wicked shall rotte. This doth God set forth by his Prophet, Esay, chapter 6 [...], verse 15. Yee shall cry for sorrow of heart and shall howle for vexation of minde, and yee shall leaue your name as a curse vnto my chosen; for the Lord God shall slay you, and call his seruants by another name.
We see then that they are greatly deceiued, that hope to be famous and to leaue a great name behind them, by getting riches, and raising vp their houses, as the Psalmist speaketh; They thinke their houses and habitations shall continue from generation to generation, and call their Lands by their names: yet they shall not continue in honour, but perish like the bruite beast, and be no more had in remembrance, but to their dishonour, Psalme 49, verses 11, 12. This is it which Dauid saith in the ninth Psalme, verse 5. Thou hast destroied the wicked, thou hast put out their name for euer and euer.
A great name among the sonnes of men is not alwayes a good name: and a great name gotten by euill meanes and open wickednes, is a great punishment, it is a tokē of the wrath of God, vpon those that are well spokē of for vngodly deeds. This hardneth thē in their sins & holdeth then frō true repentance. But whosoeuer are giuen vp to hardnes of hart, & hindred from bringing forth the fruites of repentance, haue 2. heauy iudgments lying sore vpon thē, howeuer they be as blinde men & cannot see thē. It is our duty to pray against such a name vnto God, & not to desire it to our destruction. Let vs feare such a name as may make vs reprochful to GOD and to all good men.
Secondly, seeing wee must take heed, that howsoeuer the practice be in it selfe lawfull, to lay out wicked men in their colours, yet wee must not single out men commonly, and ordinarily, being oftentimes offensiue; sometimes causelesse, and alwayes dangerous. When the Apostle reproched such false teachers among the Corinthians as denyed the resurrection, and consequently raised the foundation of Religion (for if there bee no resurrection, then is Christ not risen; and if Christ bee not risen, then is the preaching of the Minister, and the faith of the people vaine:) yet he doth not expresse the names of these seducers, but sayth, If it be preached that Christ is risen from the dead, how say some among you, that there is no resurrection of the dead? 1. Corinth. 15, 12. And in another place, when hee saw his person contemned as base, and his Ministery reiected as fruitlesse, hee answereth the slander, but spareth ye slanderer; This I say, 2. Cor. 10, 10, 11. that I may not seeme as it were to feare you with letters: for the letters, sayth he, are sore and strong, but his bodily presence is weake, and his speech is of no value, Let such one thinke this, that such as wee are in word by letters when we are absent, such will we be also indeed, when we are present. Thus doe other the Apostles. Howsoeuer therefore the practice being wisely and discreetly vsed, haue warrant from the seruants of God, yet we are in doing of it to obserue these rules following.
First,Rules to bee obserued in singling men out by name. we must consider our places and callings, wee haue not the same liberty granted vnto vs that the Prophets and Apostles had, who receiued speciall reuelation from God [Page 1086] against many of those which they vncased & layde open to the Church, and therefore pray to God to confound them, & to reward them according to their works. We must not therfore make a generall rule of it, but remember what Christ said to his disciples, Luke 9, 15. Ye know not of what spirit ye are. They pretended the example of Elias, but they wanted the spirit of Elias. Secondly, we must take heed that we mingle not our owne passions with it, for then straight way we passe the boūds of measure and moderation. It is not enough that our zeale be good, but it must bee seasoned with such wisedome that the Spirit of God rule ouer all. We must not be mooued with choler and rage, with fury and indignation, but keep vnder all our affections, that they breake not into vnlawful courses. Thirdly, we must shew pitty and compassion of those that sinne of weaknes and infirmity: we must pray to God for them,2 Tim 2.25. that he would poure out his mercy vpon them, and to giue them repentance to acknowledge the truth, and to come to amendment out of the snare of the diuell. Wee must alwayes hope well of such as fall of frailty, vntill God shew that he hath cut them off. Fourthly, it is lawfull to reproue by name, when the necessity of the Church vrgeth it, and challengeth it at our hands. So that it is in great danger vtterly to be corrupted and ouerthrowne, vnlesse false Teachers and seducers be bewrayed and manifestly discouered, that al men may know them and take heed of them. The safety of the Church is especially to be respected of vs, and the truth of God must be most deere vnto vs. Lastly, there is a warrant to single out such men, when ther is no more hope of their conuersion, and when they are once growne to open blasphemy,Matth. 12, 32. to speake euill of, and to slander the doctrine that is according to godlynesse vpon hatred thereof and pretensed malice, there is no more place for patience, wee are no longer to deal with the spirit of meeknes. When a man is so farre falne from all Religion to speake euill of the way of godlines, and to despite the grace of God, malice hath blinded him, the diuell hath possessed him, & condemnation waiteth for him. He beareth euident markes of Reprobation, & God sheweth that there is no hope of saluation in him. He giueth knowledge to the Church at somtimes of some particular persons that are castawayes, and haue the gate of saluation shut vp against them. For otherwise to what purpose is the great and vnpardonable sin against the holy Ghost described in the word, vnlesse the sinne might be knowne, and the men also knowne that do commit it? And to what end doth the Apostle Iohn tell vs, 1 Iohn 5, ver. 16. There is a sinne to death? and of seeing our brother sinne vnto death? If then it may be seene it may be knowne. And hence it is, that when the Church saw Iulian the Apostata, who had bin enlightned with the truth, and bin zealous in the profession of it, to despite God openly, to lift vp himselfe against his word, and to make a mocke of all religion, they would haue no more to do with him, they accounted him as a diuell, and they prayed with one consent against him, that God would confound and destroy him. They did not pray vnto God for his conuersion, and to giue him a new heart, but because he could not repent being past amendment, they called vpon God to hasten his condemnation, that he might shew thereby what account he maketh of his most holie truth.
Last of all, we ought to haue a care to bee Vse 3 helpfull and profitable to the Church, and to be zealous in the seruice of God, that thereby to the comfort of our selues and our posterity we may carry a sweet remembrance & a blessed report in the Church for euer. The loue of Mary in annointing Christ with the precious oyle which she powred on his head, is promised by Christ to bee remembred for euer, in what place of the worlde soeuer the Gospel shold be published: Verily I say vnto you, whersoeuer this Gospel shal bee preached throughout all the world, there shall also this that she hath done be spoken of for a memoriall of her, Matth. 26, 13. The praise of Iehoiada is recorded in Scripture he dyed an old man, and full of dayes, & they buried him in the City of Dauid with ye Kings, because hee had done good in Israel, and toward God & his house, 2 Chr. 14, 16. This serueth to reprooue such as care not at all what men thinke or speak of them, and regard not what name they haue, good or bad; what report is giuen of them, honorable or dishonorable, sweet or rotten, so they may preuayle in their purposes,Cicer. of f [...]ic. l, 1. and bring to effect their diuellish deuices. An heathen man could say, It is the part of a retchlesse and dissolute man, to neglect what a man sayth of him. Salomon teacheth vs, that a good name is more to bee desired then great riches, and a louing fauour more then siluer and gold, Pro. 22, 1 Eccles 7, 3, This is not attained by flattery or falshood, but by godlinesse and righteousnesse, by humility and an vpright conscience. Riches are fraile and transitory, subiect to vanity and corruption, but a good name and louing fauour remaine for euer. So the Prophet describing the blessednes of the man that feareth the Lord, and delighteth in his commandements, sayth, that he shal neuer be moued: but the righteous shal bee had in perpetual remembrance, Ps. 112.6. A good name is better then a great name. And albeit the godly be despised in the world, yet God will aduance theyr estimation, & giue thē a sweet sauour among all good men. True it is, sinfull men are magnified of sinners (for euen the sinners loue those that loue them,Luke 6, 32. to receyue the like of them againe) yet they shall bee made abhominable vnto the Saints, and their name shall bee cursed, and as much loathed as the filthy fauour of his carkasse that lyeth rotting in the graue. So then, seeing shame shall be as an vnseparable companion of wickednesse, [Page 1087] and no man can separate those things which God hath ioyned together; on the other side heere is comfort to the godly, that GOD will vndertake the protection of their names, so that no creature shall bee able to rob them of it: but as he preserueth them to saluation, so he will maintayne their credit and estimation. Wee see this in many the deare seruants of God, who albeit they haue had their names for a time diminished & impayred, yet they haue beene restored and recouered. The name of Naboth was greatly blemished with the slanderous imputation of treason and blasphemy, but that momentary shame is swallowed vp, and recompensed with euerlasting honour, throughout all generations, 1, King. 21.10. The like wee might say of Cranmer, Ridley, Latimer, Hooper, Bradford, Philpot, and many other the deare seruants of God, that gaue their liues for the truth, howsoeuer they were condemned for heretikes, yet they are renowned for Saints, and shall be so acknowledged to the end of the world,
16 Againe the Lord spake vnto Moses, saying,
17 Vexe the Midianites, and smite them.
18 For they trouble you with their wiles, wherewith they haue beguiled you, as concerning Peor, and as concerning their sister Cosbi the daughter of a Prince of Midian, which was slaine in the day of the plague, because of Peor.
We haue hitherto in this chapter handled the transgression of the Israelites, and the reconciliation of God. Now remayneth the decree and determination of God against the Midianites. For after that God had chastened his owne people, and iudgement hath begun to breake out against the house of God, hee riseth vp in wrath and indignation as a iust Iudge against his enemies. Heerein we are to marke two things: First, the commandement: Secondly, the reasons or causes of the commandement. The commandement and charge directed vnto Moses in this, Smite and slay the Midianites. Thus doth wickednesse returne vpon the heads of the authors thereof. These enemies being drawne into the league to take part with the Moabites, had conspired against Israel, soght to subdue them, not by strength, but by sensuality; nor by force of warre, but by lasciuiousnesse and wantonnesse of women. Now the wheele is turned vpon themselues, the stone is rolled vpon them that first stirred it, and mischiefe falleth vpon the first contriuers.
Obiect. But heere out of this commandement arise two questions fit to be mooued, and worthy to be discussed. First, inasmuch as God euery where forbiddeth reuenging of our owne causes and quarrels, why doth hee now permit and prouoke the people of Israel therunto, as if they were not by nature prone enough to vengeance? I answere, Answ. there is a double kinde of reuenge, one priuate, the other publicke. Priuate reuenge is that which proceedeth from the priuate motion of our corrupt nature, seeking to satisfie our owne malice with the hurt of others. This is forbidden by our Sauiour Christ, Mathew 5, 44: commanding vs to loue our enemies, and to ouercome euill with good. Publique reuenge is that which is commanded and warranted by God, being imposed vpon vs, either mediatly by authority of the Magistrate, or immediatly by the secret instinct of the Spirit. This is allowed and lawfull, as we saw before in Phinehas and others, inasmuch as it proceedeth not from the corruption of nature, but from the inspiration of God. For God the iust reuenger of all wickednesse may vse the ministery of men and Angels to execute his purposes so often as it pleaseth him.
Another question arising out of this Commandement, Obiection. is touching the persons against whom it is directed, as the first was, touching the persons to whom it was directed. For why should the Midianites be named onely, seeing the Moabites also were the professed enemies of the Israelites, seeking their ruine, and hyring Balaam to curse them? I answer, Answer. the Moabites did not escape, but were also punished, as appeareth euidently, Deut. 23, 6. But the Midianites are first in the punishment because albeit they were farther off, yet they had the cheefest hand, and carried the greatest stroke in this wickednes, who made their daughters common; yea euen the cheefest among them, by the counsell of Balaam, as we saw by one example in this Chapter, the like whereof we do not reade to haue bene in the Moabites. Besides, after that Balaam was departed, we reade not that the Moabites attempted any thing against Israel, but the Midianites gaue the Sorcerer farther entertainment, and ceased not (as may be presumed & presupposed) to plot and contriue their destruction.
Hitherto of the commandement, the first part of this diuision: the reasons enforcing the commandement follow to be considered, which are two in number: First, because they cunningly gulled, and craftily circumuented the people of God. Secondly, because they allured them both to idolatry and to fornication. For this is the meaning of the words, when Moses saith, They haue beguiled you as concerning Peor, and as concerning their sister Cozbi: And hereunto Iohn pointeth in the Reuelation, saying; Balaam taught Balak to put a stumbling blocke before the children of Israel, that they should eate of things sacrificed to Idols, and commit fornication, Reue. 2, 14. Both these reasons may be gathered into one, and thus concluded.
If the Midianites drew you into sinne, and [Page 1086] [...] [Page 1087] [...] [Page 1088] brought vpon you the plague of God, then spare not to smite them:
But the Midianites drew you into sinne, and brought vpon you the plague of God:
Therefore spare not you to smite them.
This is the force and strength of the reason, to mooue the Israelites to make themselues strong, and to be of good courage, assuring themselues that God will giue them victory, & enable them to destroy them that did compasse their destruction.
Thus wee haue seene the interpretation of the text, and the order of the words. This is the naturall meaning intended by the Spirit of God. But before we passe any further, it shall not bee amisse a little to consider the notable abuse of this place, and of other Scriptures, auouched by some of the Church of Rome. For one of late,Alabast apparat. in Reuel. Ies Chr. not onely a common professor of our Religion, but a publike Preacher of the same in our Church, hath reuolted from vs through some worldly tentations, runne into our enemies campe, lifted vp his heele against vs, and in bitter and biting manner rayled at vs. This man wanting no good will to write against vs, and yet finding no strength in himselfe to deale against vs out of euident and plaine Scripture, hath turned all into allegories, and out of his inward and hidden senses, wresteth and wringeth all things against the Protestants. As for example, when the Lord in this place is saide to haue spoken to Moses in this manner; Vexe the Midianites, and smite them, because they troubled you with their wiles, and beguiled you as concerning Peor; Apparat in Reuel. cap. 6. pag 96. the meaning according to his interpretation, is this; Christ said to the Vicar of Christ, Suppresse the writings of heretikes and confute them, because they trouble you with their guiles, and make their false doctrines appeare beautifull to the shew and outward appearance, the heretickes receiuing a counterfeit word, (in stead of the true Scripture) which is condemned in the day of the Popes censure. Behold here, the heauy iudgment of God vpon this man, since his apostacy and reuolting from the true Church, to the Synagogue of Antichrist. Are not here strange proofes, and farre set interpretations, to proue the Pope to be the Vicar of Christ, that the writings of heretiques are to bee suppressed, and that the heretiques themselues doe deceiue and delude the world vnder a colour of the word of God, & a pretence of the bare literall meaning?Apparat. cap. 1, & 7. And yet this is the profound, inward, mysticall, and right Scripture that he so often boasteth of. But let the indifferent reader iudge, whether this manner of interpretation bee not the highway to set vp all Atheisme, to ouerthrow the authority and certainty of the Scripture, to shake the foundation of true religion, & to leaue no grounds for Christians to stand vpon. And this hath beene the ancient practice of such disciples as haue learned such diuinity in the schooles of Antichrist. It is well known that Pighius compared the Scriptures to a nose of waxe, and to a rule of Lead.Pigh hi [...], lib. cap. 3. Cens C [...] lon. pag. 112. Cusan epist. 2, & 7 The censure of Colen affirmeth the like in the same words. And to the same purpose Cardinall Cusane teacheth, that the Scriptures must be expounded diuersly, and framed to the time & practice of the Church, so that at one time they are to bee vnderstood and interpreted one way, and at another time another way. These are some of those bolde blasphemies, which many of the Popes Minions haue vttered to the world. Now, such as apply the Scriptures to their owne fancies, & turne them into allegories, do not come farre behind the former. If we suffer the Scriptures of God to be thus wrested and corrupted, the Religion of Christ cannot long continue. If a man pull down the foundation of an house whereon it standeth, or shake the maine pillars whereon it leaneth, the house it selfe cannot long hold out, but must fall downe. The Church of God is builded vpon the foundation of the Prophets and Apostles,Eph. 2, 20. so long as the doctrine contayned in them is maintayned and kept pure and vndefiled, the Church shall stand vpright, and remaine without danger of being shaken in peeces. But when once it beginneth to be mingled with the chaffe of mans inuention, or infected with the poyson of the diuels deuice, by and by it tottereth & decayeth, vntill in the end (no remedy being prouided) it languish and die.
Now to apply this to our present purpose: howsoeuer some glory of the hidden senses of Scripture which they haue found out, and please themselues in their foolish conceits, it is no better then to make merchandice of the word, and to turne the truth of God into a lye, 2. Cor. 2, 17. For whereas out of this commandement of God, charging Moses to slay the Midianites that troubled Israel with their guiles, and drew them to fornication, this construction is gathered, that Moses is the Vicar of Christ, that the Midianites signifie the writings of heretiques, with such like trash, the onely naming thereof is sufficient to shew the vanity of it.Prefat. ad Ca. thol. lectures. This I confesse may not vnfitly be called another Scripture then yet hath bin knowne, howbeit not the Lords, but his owne. And if this new and admirable way to a new found land were granted vnto him, what would it make more against vs then against himselfe, and generally against the whole Church of Rome? This shall plainely appeare vnto vs in three respects. For first of all, admit once of these fond guesses and glosses vpon the Scripture, and depart from the simplicity of the same, there is a gappe opened wide, to intrude a thousand diuerse, nay contrary interpretations, according to the diuers or contrary disposition of the interpreter. As for example, out of this present place, mentioning the commandement of God to Moses, [Page 1089] the guiles of the Midianites, and theyr drawing Israel to fornication, by meanes of Cozbi, a Princes daughter among them; a man might with greater probability gather, and agreeing better with the proportion of faith in other Scriptures, an encouragement to all christian Princes to pull downe the purple whore that sitteth in spirituall Babylon, to reward her as she hath rewarded vs, Reuel. 18, 6, and to giue her double according to her works, and in the cup that she hath filled to vs, to fill her the double. For in the former words Moses shall signifie the Christian Magistrate; the Midianites, the enemies of Christ, the greatest whereof are Antichrist, and his adherents: the entising of the Israelites to fornication, the committing of idolatry, and running a whoring after Idols; the slaying of Cozbi in the day of the plague, the downefall and ruine of theyr idolatrous worship, which we see God hath miraculously brought to passe. Thus we see, how these words may more fitly and fully be applyed against the church of Rome, then against true Catholiques, whom he calleth heretiques. Secondly, if this be the marrow and pith of the Scriptures, to hide such mysticall meanings and secret senses vnder the outward barke, what hindreth vs, but that we may raise as good doctrine out of Homers Iliads, and Odysses, out of Ouids Metamorphosis, or out of Virgils Aeneads, as out of the writings of Moses and the Prophets; which were horrible blasphemy once to conceiue or imagine? For if a man, by Vlysses or by Aeneas, should vnderstand Christ; by their companions, his Disciples; by theyr wandrings, his sufferings; by theyr going downe to hell, his ouercomming of the diuell, and triumphing ouer the kingdome of darknesse; by theyr safe arriuing in an hauen of rest after all theyr labours, his resurrection from the dead, and taking possession of the kingdome of heauen: hee hath as faire a warrant for these coniectures, as this trifler hath for his fooleries: to vnderstand by Moses, the Pope; by the Midianites, the writings of heretiques; [...] in Reuel, [...]p. 6. by Cozbi, such doctrine as pretendeth the Name of God; and by vexing the Midianites, the stopping of the course of theyr hereticall writings. Lastly, this inward supposed Scripture that this dreamer hath conceited, burieth the true word of God, and setteth vp a forged and counterfet Scripture. For it turneth all things into Allegories, and disanulleth the rules of interpretation. The Allegories that we finde not in Scripture, we are at liberty to refuse. He that hath set bounds and bankes to the sea, that it should passe no further, hath restrayned vs how farre we shall go. We must not turne eyther to the right hand, or to the left, Deut. 4, 2. Wee must walke the kings high way, we must not adde or diminish, wee must not change or alter any thing of Christs testamēt. Origen the Prince and Patron of Allegories, hath beene taxed and condemned of all men, for corrupting and peruerting the Scripture this way: but now Origen is iustified by this new found interpretation, which is no better then a languishing about trifles, 1 Tim. 6, 4, a doting about questions and strife of words, and a casting of clouds and smoake vpon the Sunne beames. And howsoeuer the schoolemen haue ouerflowed the bankes in the ranknesse and superfluity of theyr wit, and thereby defaced and depraued the precious word of God purer then the gold of Ophir; In 1. part Sum. quaest. 1. artic. 10. yet Thomas, one of the Princes and gods among them teacheth, that the literall sence of the Scripture is that which the Author intendeth, and the Author of holy Scripture is God. Now if that bee the true meaning of the Scripture which the holy Ghost intendeth, I would gladly know, whether the pretended mystical interpretation of this place, building vp the primacy of Peter, and supremacy of the Pope, and pulling downe the heretiques, were intended by the Commandement of God vnto Moses? Let him tell me whether the words be in the nature of a Prophesie, or of an History? belonging to the present times, or to the times to come? Let him shew, whether Moses euer vnderstood the commandement of the Lord, as this popish Proctor, (or rather prater) pretendeth? And whether the interpretation now set afoote, were true in the dayes of Moses, or not? Lastly, let him declare, whether Moses and the Israelites did euer obey this commandement or not?Numb. 31, 7. But if the meaning be, that God spake not to Moses, but to the Vicar of Christ, nor gaue them charge concerning the Midianites, but the writings of heretiques; nor spake touching Cozbi, but those that counterfeted the word of GOD: hee did delude Moses with a vaine shaddow of words, pretending one thing, and intending another, in outward shew giuing him authority, but in an inward meaning establishing the Popes superiority, which was not hatched nor heard of in sundry ages afterward. And heereupon it is, that all the sounder Diuines of ancient times,Aug. epist. 48. Hier in cap. 13 Math. Alph. li. 1. c. 3. Andrad. lib 2. Defens Triden. and the sounder schoolemen of latter times haue reiected this mystical diuinity, as vnauaileable and vnsufficient, to proue any point of Christian Religion. Thus then wee see that the word of God is not to be turned into an allegory, taking away the truth of the history, and the doctrine of faith. In this manner of reasoning notwithstanding, the chiefest keyes of Popish Religion are hammered, & so most absurd and impertinent allegories are established. God made two great lights, a greater to rule the day, and a lesser to rule the night; therefore there are two great powers set in the world, the Pope and the Emperour, and the authority of the Pope is so much greater then the authority of the Emperour, as the Sun is then the Moone. God said, In thy light, wee shall see light: therefore, there must bee candles in the Church burning at noone day. The [Page 1090] words of the Prophet, Thou hast put all things vnder his feete, Psal. 8, 6, 7: they allegorize thus for the supreme iurisdiction of the man of sinne; all sheepe and oxen, that is, all men: Foules, that is Angels and diuels: Fish in the sea, that is, all soules in Purgatory.
Moreouer, as this course of interpretation turneth the Scripture into Allegories, so it ouerturneth the rules of Interpretation. Saint Augustine in his famous bookes of Christian Doctrine, handleth at large the manner how to expound the Scripture, and what wayes are to be taken to find out the true meaning therof.De doct. chri. lib. 1. & 2, & 3 Hieron. in Esai cap. 19 Where he teacheth, that seeing the loue of God and of our neighbour is the end of the whole Scripture, that must be a false interpretation, which doth not build vp in this loue: that we must expound the darke places by the plaine, the fewer by the greater number: that the study of artes & knowledge of the toongs is necessary: that we must expound Scripture by Scripture: that wee must distinguish betweene precepts & precepts, betweene those that are giuen to all, and those that were particularly directed to certaine persons: that we must diligently marke all circumstances, what goeth before, and what followeth after: that we must pray vnto him that is the Author of the Scriptures, who onely is able to reueale the meaning of his owne word. These rules are diligently to be considered of al those that come to expound the Scriptures. As for hidden and secret sences, we know them not, we acknowledge them not, we beleeue them not, but leaue them to those that seeke an hidden diuinity, and a secret religion deuised in their owne braines, which will not abide the tryall of the light. And thus much touching the true vnderstanding of this diuision, and of ouerthrowing the false interpretation thereof; now let vs come to the Doctrines that arise out of the same.
[Verse 16. Againe, the Lord spake vnto Moses, saying; &c.] We heard before the heauy wrath of God that fell vpon the Israelites, the heads of thē were hanged, the rest of the people were plagued with a sore plague, there died in one day, foure and twenty thousand. But did the Midianites escape the hand of God, that were the enticers of them, who offered theyr daughters that they should commit fornication with them? No, they did not escape, God giueth Moses charge to draw the sword against them, and to destroy them. Heere then we are to obserue the order which God obserueth in punishing. The Midianites sinned first, but the Israelites are first punished. The Israelites sinned after the Midianites, but the Midianites are punished after them. From this course of Gods iudgements,Doctrine. God doth first chasten his owne people. wee learne this Doctrine, that God first chasteneth his owne people. Howsoeuer he will not suffer the vngodly to escape, nor to goe away without punishment, but executeth his iust iudgments against them: yet he will begin with his owne Church, & lay the rod vpon them in the first place.
He could if it had pleased him haue punished these Midianites first, as the principal authors of all this mischiefe; but he beginneth in iustice with his Church, which were drawne to idolatry and adultery by them. Thus the Lord dealt with Moses and Aaron, when the people murmured through want of water, repented of their going out of Egypt, and rebelling against God, assembling themselues in tumultuous manner against the seruants of GOD that had led them in the wildernesse, and carried them in safety, as vpon Eagles wings. These were the first and chiefe in the offence, yet because Moses and Aaron beleeued not the Lord, to sanctifie him in the presence of the children of Israel, they were first punished, and not suffered to bring the congregation into the land which hee had giuen them, Num. 20, 12. This wee see further confirmed vnto vs in the latter end of the booke of Iob: he had indeed offended God, and spoken vnaduisedly with his lippes, but his three friends had offended much more grossely then he: for the wrath of God was kindled against them, because they had not spoken of him the thing that is right like his seruant Iob, Iob 42, 7. Neuerthelesse, Iob is rebuked first, albeit he were the party that had lesse offended. First, God findeth fault with Iob; and secondly, hee findeth fault with his companions. The holy history teacheth vs, that Iehoshaphat ioyned in affinity with Ahab, and went into the battell with him. True it is, he sinned grieuously in helping the wicked, and louing them that hated the Lord, for the which he is reproued of the Prophet; yet many good things were found in him, and he was righteous in respect of Ahab, 2. Chron. 19, 1: notwithstanding, the wrath of the Lord began first to fal vpon him, and he had perished in the fight, being compassed by his enemies, vnlesse hee had cryed vnto the Lord to helpe him, who moued them to depart from him, 2 Chron. 18.31. This is it which the Prophet Ieremy declareth at large, shewing the order of the Lords proceeding in punishing such as sinne against him; first, he will rayse vp the Caldeans to chastice his Church, and then the Caldeans themselues shall not escape: I will send and take to me all the families of the North, and I will bring them against this Land, & against the inhabitants therof, and this whole land shall bee desolate, and an astonishment, and these nations shall serue the King of Babel seuenty yeeres: & when the seuenty yeares are accomplished, &c. Ier. 25, 9, 11, 12. This is it which the Prophet complaineth of in the Psalme, These are the wicked, yet prosper they alwayes, and encrease in riches: Certainely I haue cleansed my heart in vaine, & washed mine hands in innocency, &c. Psal, 73, 12, 13. And if we consider eyther the state of the Church generally, or the condition of the members of ye Church [Page 1091] particularly, we may in all times and ages see the truth of this doctrine, and conclude with the Apostle Peter, The time is come that iudgment must begin with the house of God, 1. Pet. 4, 17.
Reason 1 The reasons will further open vnto vs the certainty of this truth, and serue to cleare the iustice of God in obseruing this order. For first, as hee that honoureth the Lord shall bee honoured, so they that despise the Lord, shall be despised, 2. Sam. 2, 30. But none more dishonour GOD then his seruants offending against him, whose sinnes presse him downe as the sheaues do a cart. They open the mouthes of the vngodly, to speake euil of God, and his trueth. If then Gods owne people, the lot of his inheritance doe despise him, and cause his Name to be blasphemed, if they neglect his honour, and turne his mercies vnto security, and his grace into wantonnesse, and so with a proud heart, and an high hand set themselues against it, can he beare it? and wil hee not be reuenged on such a nation as this? 1. Sam. 12.14. Rom. 2, 24. There can be no greater despite done vnto a man, then when his owne children rise against him, and offer all villany vnto him. So there can be no greater dishonour offered vnto the most High God, then when the sonnes of his owne house, the seruants of his owne family, and the flocke of his owne pasture, rebell and resist against him. The sinne of the Iewes is greater then of the Gentiles, which sinned of knowledge, and not of ignorance, and therefore should receiue the greater punishment, and be beaten with moe stripes, as our Sauiour teacheth, Luke 12, 47. We are not therefore to maruel, if they come into iudgment that they may be despised, as they haue despised him. For seeing no sinnes are greater then the sinnes of his owne chosen, they must first taste the scourge of his hand, as they haue contemned him and his glory.
Reason 2 Secondly, his owne people haue the first and greatest experience of his mercies. They haue the chiefest and choisest priuiledges and prerogatiues of his graces aboue all the wicked. True it is, all mankinde tasteth abundantly of Gods liberall and bountifull hand, to make them without excuse: but to the sonnes and daughters of the Almighty, All the pathes of the Lord are mercy and truth: the secrets of the Lord are reuealed to them that feare him, and his couenant to giue them vnderstanding, Psal, 25, 10, 14. Hee calleth not them his seruants, For the seruant knoweth not what his master doth: but he calleth them his friends, for all things which he hath heard of his Father hath hee made knowne to them, Iohn 15, 15. This is that reason which the Prophet pointeth vnto, when he saith; Loe, I begin to plague the citty where my Name is called vpon, Ier. 25, 29: As if he should say, I haue set my Name there, I haue giuen them my word, I haue fed them as from mine owne table, therefore they shal not escape. This is it which the Apostle meaneth, when he saith, I am not ashamed of the Gospel of Christ, &c. Rom. 1, 16. Whereby he declareth, that God keepeth this order, to offer grace first vnto his own people.
VVhen Christ sent out his disciples, hee commanded them not to go into the way of the Gentiles, neyther to enter into the citties of the Samaritanes, But to goe rather to the lost sheepe of the house of Israel, Math. 10.6. And when the Apostle saw the Iewes full of enuy, and speake against those things which were preached vnto them, he said; behold, It was necessary that the word of God should first haue bin spoken vnto you, but seeing yee put it from you, and iudge your selues vnworthy of euerlasting life; loe, we turne to the Gentiles, Acts 13, 46.
Seeing then, that this is the constant order that God obserueth, to bestow his blessings first vpon his seruants; it followeth, that for the abuse of them they must first feele his punishments. The greater loue they haue abused, the greater punishment shall bee inflicted vpon them. This is it which the Apostle remembreth, Tribulation and anguish shalbe vpon the soule of euery one that doth euil, Rom. 2.9.
Let vs now make vse of this doctrine which Vse 1 hath beene made plaine to our consciences. First, this serueth to ouerthrow the Church of Rome, who dreame of a Church set in outward pompe and glory,Bellar. de not. eccl. lib. 4, cap. 18. and make it a note of the Church to haue temporall felicity, to haue earthly triumphs, to haue victories, and good successe in warre against their enemies; as also the vnhappy end of the enemies of ye Church. For our doctrine teacheth vs, that the Church is oftner without this flourishing estate in outward happinesse then it doth enioy it. The Kingdome of Christ is not of this world. The Lord declareth to Abraham, that for a surety his seede should bee a stranger in a land that is not theirs, foure hundred yeares, and shall serue them, and they shall intreat them euil, Gen. 15.13. So he threatned by his Prophet Ieremy, and performed it, that they were carried into captiuity seuenty yeares, verifying that which is spoken, I haue forsaken mine house, I haue left mine heritage: I haue giuen the dearely beloued of my soule into the hands of her enemies, Ierem. 12, 7.
Hence it is, that Christ sayth oftentimes, In the world yee shall haue trouble: ye shall weepe & lament, and the world shall reioyce, Ioh. 16, 7.33, The Apostle teacheth, That all which will liue godly in Christ Iesus shall suffer persecution, 2. Tim. 3.12. It is a worthy sentence recorded by the Prophet, Precious in the sight of the Lord is the death of his Saints, howsoeuer the world doe account of them, Psal. 116, 15. It is made a note of the Turkish Religion, to haue externall felicity, & to abound in earthly prosperity. It is the heauenly felicity and euerlasting happines which belongeth to the true Church, and is proper to it. Therefore one of their owne writers though not so absurd [Page 1092] in opinion and corrupt in iudgment, as most of that side,Espens. in 2 Tim. 3. faith, The crosse is a note of the Church: Christ foretold vs of troubles, but false Christs of peace and prosperity.
So then, by the confession of this man they must be accounted false Prophets, that make outward glory and renowne to bee the true markes of the true Church. And if we should necessarily vrge this as any priuiledge of the Church, we should long agoe haue condemned the Prophets, the Apostles, the Patriarks, Martyrs, yea the sonne of God himselfe Christ Iesus, who wanted the fauour of the world, suffered the reproch of the crosse, and gaue vp their liues vnto the death, that they might receiue a better resurrection. If the Church of Rome condemne these, wee are content they should condemne vs: if they iustifie them, they must condemne themselues, and renounce this outward felicity as a false note of the Church.
Vse 2 Secondly, we may from this vsuall order of Gods punishments conclude, that the vngodly shall neuer escape, albeit for a time they be free. GOD hath most assuredly determined to inflict great and grieuous punishments vpon the wicked and vngodly that are his enemies, howsoeuer he beare for a season with the vessels of wrath. This the Prophet is sent to tell the King of Babel and that nation, and sundry other people, Thus sayth the Lord of hoasts, yee shall certainely drinke; for loe I begin to plague the citty where my Name is called vpon, and should you goe free? yee shall not goe quit, for I will call for a sword vpon all the inhabitants of the earth, Ier. 25, 29. This wee see likewise in the Prophet Habakuk; first the Lord raysed vp the Caldeans, a bitter and furious nation, whose horses were swifter then the Leopards, and fiercer then the wolues, to chastise his owne people: and afterward the Caldeans themselues shall be spoyled, Chapter 2.
This serueth as a terror to all vngodly men, to consider, that howsoeuer GOD beginneth to chastise those of his owne houshold, when hee doth purpose to bring a plague vppon a land, and beginneth not at the vnbeleeuers, but letteth them alone, and spareth them as though hee had forgotten their workes, or had not seene their sinnefull wayes: yet they must know, that their transgressions are recorded in the booke of God, and shall come to account. For hee suffereth those whom he loueth not, to waxe ripe, yea to rot away in their sinnes, and in the meane season hee chastiseth those whom he hath adopted to be his children. Gen. 15.
The state of the faithfull is in the fight of man, and in the iudgment of the world more miserable then the state of the despisers of God, which rest at ease, and welter in all pleasures. They seeme to bee forgotten of God and vtterly forsaken of helpe, so that they pine away with sorrow of heart: whereas the wicked lift vp their heads and set their hornes on high, they are merry and make a mocke of sinne in the despite of God, and in scorne of all godlinesse. Alas, how would this trouble and torment vs, and bring vs to our wits ends, if wee had not this doctrine, that iudgement entreth first into the house of God, and that when God shall haue finished all his worke vpon mount Sion, then will hee not spare the wicked? Esay 10, 12. God will indeed keepe corrections first in his owne house, seeing he loueth them most, and seeketh to cleanse them from their sinnes, hee will visit them in the first place, lest they should be condemned with the world; and then a most horrible vengeance is prepared, and a stormy tempest is made ready for those that haue long abused his patience and hardned their hearts, not knowing that his long sufferance ought to haue led them to repentance, 1. Cor, 11, 32. This serueth as a notable comfort on the one side to all the godly that are tryed by afflictions of long continuance. We must consider, that the more the Lord loueth vs, the more forward he is in visiting of vs: and when he seeth wee haue stepped awry and are gone out of the right way of saluation, hee watcheth ouer vs, to bring vs home againe to him with speed.
This is that which the Apostle teacheth the Church of Corinth; For this cause many are weake and sicke among you, and many sleepe: for if we would iudge our selues, wee should not be iudged: but when we are iudged wee are chastened of the Lord, because we should not be condemned with the world. Let vs not therefore despise the chastening of the Lord, neyther faint when we are rebuked of him: for whom the Lord loueth hee chasteneth, and hee scourgeth euery sonne whom he receiueth: if therefore we be without correction, &c. Heb. 12, 5.6. Euen as when a man beholding two children committing euill, correcteth one of them, and letteth the other go free: the standers by will say, surely that was his sonne which hee did smite and chasten, but the other was not. Besides, we are assured that the wicked shall perish, and that the vngodly shall bee punished. Secondly, this serueth to set forth the wofull condition of all the reprobate: for when they see how GOD dealeth with his owne deare children, chastening them for their sinnes, and sending them great afflictions, as appeareth in Dauid, that the sword departed not from his house, & that God did visit him with sundry other iudgements in his children all the dayes of his life; it ought to be a feareful threatning to the wicked, to make them afraid of the reward which is laide vp in store for them in the life to come. This is that which Salomon calleth to their remembrance Behold the righteous shalbe recompenced, &c. Prou. 11, 31. And to the same purpose speaketh the Apostle Peter, The time is c [...]me that iudgement must beginne at the house of GOD, 1. Peter 4, 17. If it first beginne at vs, what shall [Page 1093] the end be of them which obey not the Gospel of God? And if the righteous scarsely bee saued, where shall the vngodly and the sinner appeare? Woe therefore to all wicked men; how wretched shall their end be? how horrible shal their destruction be, when God commeth to giue them the hire and wages of their worke? Let them therefore repent of their euill waies, and call vpon God betimes before the euill daies approch, and before iudgment do come vpon them.
Vse 3 Lastly, from hence arise sundry duties to be practised, as well of the children of God yt lye vnder chastisement, as of others that are beholders of it. First, seeing God will begin his chastisements vpon his owne children, it teacheth them when they are punished, to consider and search out the true cause therof, and to call vpon him to pardon theyr sinnes. True it is, hee is able to preserue them in the time of trouble, & he is ready to regard their prayers; but their sinnes are lothsome to him, and doe turne away his louing countenance from them, according vnto the saying of the Prophet, Esay 59, 1, 2. Behold, the Lords hand is not shortned that it cannot saue, neither is his eare heauy that it cannot hear, but your iniquities haue separated betweene you and your God, & your sins haue hid away his face from you, that hee will not heare. When our sinnes are heartily confessed, they shall be freely pardoned: and when they are pardoned, God is reconciled vnto vs: and when he is reconciled, his iudgements shalbe remoued. Secondly, let vs begin a new life, & walke in the wayes of righteousnes: for as Salomon teacheth, Righteousnesse deliuereth from death, Prou. 10, 2. Wee must turne from our wickednes, and then God will turne from his iudgements. Wee are ready to cry out in the time of our affliction, but we are not so readie to practise true religion. If wee would call in Gods iudgement, we must turne to him by amendment of life. Lastly, when we see ye Lord strike his owne children, wee must behold it with an eye of compassion. So soone as we see their miseries and calamities that ly heauy vppon them, we must shew our selues to haue a feeling of their afflictions, wee must expresse our pitty, we must manifest our kindnesse, and wee must declare the bowels of our loue toward them. This is it which Iob requireth at the hands of his friends in the daies of his sorrow,Iob 19, 21. The wicked haue despised me, & when I rose they spake against me: all my secret friends abhorred me, and they whom I loued are turned against me, &c. Where we see he sheweth, yt God had chastened him, that his brethren stoode farre from him, that his acquaintance were strangers vnto him, that his neighbors had forsaken him, that his familiars had forgotten him, that his seruants disdained him, that his wife loathed him, that the wicked despised him, that his secret friends abhorred him, & thereupon hee cryeth out for some to pitty him in his misery, and to comfort him in his extreamity. This duty should be performed by vs, to testifie our loue vnto the seruants of God: and so much the rather, because it is so generally neglected. Nay, it is not onely shamefully omitted, but the contrary is commonly practised. For, how many are there that make a mocke at the miseries of the Church, as Shemei did at the troubles of Dauid, who cursed him when he should haue comforted him? 2. Sam. 16, 7. Thus are the deare Saints of God dealt withall, thus they are reuiled and railed vpon with horrible taunts, thus they are slandered and reproached with bitter imputations, such as the diuell deuiseth, and malice setteth abroach. The bowels of their pity, are breathings out of cruelty. Their shewing of compassion, is the adding to their affliction. Their visiting of them in their aduersity, is a casting vppon them of the greatest miserie. These are the daies of the patience of the Saints, which are filled with reproaches, and giue their cheekes to him that smiteth them, Lamen. 3, 30. Let them commit their causes to God, who in his good time will looke vpon them for good, and reward their enemies according to their workes.
[Verse 17. Vexe the Midianites and smite them.] Heere is the commandement giuen by God to Moses, and by Moses to the Israelites to execute vengeance vppon the Midianites, because they drew the people of God into sin allured them to whoredome, enticed them to idolatry, and brought vpon them a most fearfull iudgement, that entred in among them, & destroyed many thousāds of them. This commandement giuen in this place, is afterwards renewed and executed according to the direction giuen vnto them. For inasmuch as they troubled Israel, the Lord troubled them to be put to the sword, so that their cities were burned, their goods were spoiled, their Women captiued, their Kings destroyed, and all theyr males massacred. This is set downe more at large in Numb. 31, 1, 2. where the Lord spake vnto Moses, saying; Reuenge the children of Israel of the Midianites, and afterwards shalt thou be gathered vnto thy people. And Moses spake to the people, saying; Harnesse some of you vnto war, and let them go against Midian, to execute the vengeance of the Lord against Midian. Seeing then that they haue such a charge & commission from God to destroy them, we learne from hence, That warre is lawfull.Doctrine. The people of God may lawfully make warre. The people of God may lawfully make wars both offensiue and defensiue against their enemies. The truth hereof appeareth in many places of the word of God. This is charged vpon the people of God, Deu. 7, 2. & 20, 10, 11, 12, 13. Whē the Lord thy God shall bring thee into the Land whither thou goest to possesse it, and shall roote out many nations before thee, then thou shalt smite thē thou shalt vtterly destroy them, thou shalt make no couenant with them, nor haue compassion on them. And afterward in the same book, when thou comest [Page 1094] neere vnto a city to fight against it, thou shalt offer it peace: but if it will make no peace with thee, but make warre against thee, then thou shalt besiedge it, and the Lord thy God shall deliuer it into thine hands, and thou shalt smite all the males therof with ye edge of the sword. So when Amalek fought with Israel in Rephidim, which was the first of the nations that encountered with thē after they came out of the land of Egypt, Moses saide to Ioshua, Choose vs out men, & go fight with Amalek, so hee discomfited Amalek and his people with the edge of the sword, Exod. 17, 9. The like we see in Ioshua the Generall of the Lords hoast, at the taking and winning of Ioshua, so soone as the wall fell down at the sounding of the Trumpets, and the shouting of the people, they tooke the City, and vtterly destroyed all that was in the City, both mā and woman, young and old, with the edge of the sword, Iosh. 6, 21. & 10, 13. This the Prophet teacheth, when hee praised the Lord for deliuering him from the hand of all his enemies, Psal. 18, 34, 37, 38. He teacheth my hands to fight, so that a bow of brasse is broken with mine armes: I haue pursued mine enemies and taken them, and haue not turned againe till I had consumed them, &c.
Reason 1 And howsoeuer these testimonies may seem sufficient to perswade this truth, yet we shall be better confirmed therin, if we consider the strength of reason to inforce the former truth. First, it is a title proper to God, to bee called the Lord of hoasts, and al warres lawfully vndertaken, are called the battels of the Lord; so that as God is serued in the day of battell, so he is the Captaine and Leader of the Armie. Hence it is that Moses saieth, The Lord is a man of warre, his name is Iehouah, Exod. 15, 3. This is it which Saul said to Dauid when hee promised to giue him his eldest daughter to wife, Onely be a valiant sonne vnto mee, & fight the Lords battels, 1 Sam. 18, 17. And it is saide, that many of the enemies of Gods people fell downe wounded, because the war was of God, 1 Chron. 5, 32. Seeing then, God is the Lord of hoasts, a man of war, the Captain of the army, the onely author and sole giuer of victory, wee must needs hold that warres are lawfull, and may bee lawfully vsed and taken in hand.
Reason 2 Secondly, as wee are taught the lawfulnes of war by the titles of God, so we are farther assured of it by the speciall commandements wc God giueth for the carrying of armes against common enemies, as also by his gracious and mercifull promises made vnto his people, for good successe and prosperous proceeding in their iust cause & honest quarrel. To this purpose tended the law of God, charging Saul to smite Amalek, and to destroy all that pertayned to him, and to haue no compassion vpon them but to destroy them all.1 Sam. 15. Iudges 8, 1, 3. Likewise, the Lord charged Ioshua to take all the men of war with him, and to lye in wait on the backside of Ai to take it, and to slay the inhabitants thereof with the sword. Neither had the people of God onely the charge of a commā dement, but the comfort of a promise: the commandement to warrant them, the promise to strengthen and incourage them. When Ioshua was to go against Iericho (wc was shut vp & closed because of the children of Israel) the Lord said vnto him, Behold I haue giuen into thy hand Iericho and the king thereof, and the strong men of war. Iosh. 6, 2, 3. And afterward, when sundry kings gathered themselues together against the Gibeonites that had subiected thē selues to the Israelites, the Lord said vnto Ioshua, Feare them not, for I haue giuen them into thine hand, none of them shall stand against thee, Iosh. 10, 8.
Thirdly, as the children of God haue prayed Reason 3 for the help of God in the successe of their busines, and in the workes of their hands that they haue attempted, and haue beene heard: so when they haue gone into warre to fight with their enemies, they haue called vpon his name, and receyued great comfort. This we see euidently in the practise of Ioshua, who prayed vnto him in the day when hee gaue the Amorites before the children of Israel, Ioshua chap. 10. verses 12, 14. Sunne, stay thou in Gibeon, and thou Moone in the valley of Aialon: and there was no day like that day before it nor after it, that the Lord heard the voice of a man, for the Lord fought for Israel. When the Philistines were assembled against Israel, the children of Israel sayde to Samuel, Cease not to cry vnto the Lord our God for vs; that hee may saue vs out of the hand of the Philistines, 1 Samuel chapt. 7. verses 8, 9, 10. Samuel cried vnto the Lord, who heard him, and thundered with a great thunder that day vppon the Philistines, and scattered them, so they were slaine before Israel. And there is a notable example hereof recorded in the first of the Chronicles, the fift chapter and the 20. verse, touching the sonnes of Reuben, of Gad, and of halfe the Tribe of Manasseh: They were holpen against the Hagarims who were deliuered into their hand, and all that were with them, for they cryed to God in the battell, and hee heard him because they trusted in him. If then God do in mercy heare the prayers of those that call vpon his most holy name going vnto the warre, and preparing themselues vnto the battaile, wee cannot doubt of the lawfulnesse of the worke it selfe, seeing almighty God vseth not to heare those that goe about euill, but sendeth his curse vppon them.
Fourthly, the word of God setteth downe Reason 4 the duties of those that manage the matters of the field, as of the King, of the Captaine, & of the common souldier, which it would neuer do, if the callings were vnlawfull. For as wee conclude marriage to be lawfull, and an honorable ordinance of God, because ye Scripture setteth forth the duties of maried persons aswell of the husband toward the wife, as the wife toward her husband: so, in as much as [Page 1095] we finde the duties of such as go to war, aswel of those that are commanders, as of those that are vnder commandement, described plentifully and fully in the booke of God, wee cannot call the lawfulnes of their office in question. Hence it is, that the Lord teacheth Ioshua the duties of his calling, Iosh. 1, 6: yt he should be strong and of a good corage, that he shold meditate in the booke of the Law, and assure himselfe that he would be with him, and not leaue him nor forsake him, so that there shold not a man be able to withstand him all ye daies of his life. So when the soldiers came to Iohn Baptist to bee instructed how to leade their liues, and to bee directed how to escape the wrath of God to come,Luke 3.14. he said vnto them, Do violence to no man, neither accuse any falsely, and be content with your wages. The particular handling and setting downe of these duties, inforceth the acknowledgement of the lawfulnes of the calling.
Reason 5 Lastly, we shall see the lawfulnes of warres, if wee consider the lawfull causes of a lawfull warre. The first is the defence of true religion against the oppugners thereof, as appeareth by the words of Ahijah to Ieroboam, and all Israel, 2 Chron. 13, 6. The second is, that such as are oppressed for religion, may bee freed and deliuered, as we see in the histories of the Iudges, who raised wars to deliuer the opprested and distressed people out of the bloody hands of the cruell oppressors. The third is for the necessary defence of the Commonwealth, by repulsing iniuries offred,Iudg. 11, 13, [...] Sam. 10, 4. [...] Chron. 14 9 1 Sam. 30, 18. Genes. 14.16. 1 Chron. 18.1 by reuenging indignities and assaults, and by recouering things lost: as their wiues, their sonnes, their daughters, their goods, their possessions, their cities, their substance & dominions. The ouerthrow of the Commonwealth, bringeth the ruine of the Churches peace. For as the flourishing estate of the Commonwealth maintaineth and furthereth the Churches peace;Ieremy 29, 7. so when the Common-wealth is spoiled, the libertie and freedome of the Church is diminished, as appeareth in sundry places of the Lamentations. [...]amen. 1, 4, 5.
Vse 1 Let vs now make vse of this doctrine, and apply it to our instruction. First it is required of euery one to haue courage. Wee must not grow feeble and faint-hearted, we should not feare nor be discouraged, but be bold as in the worke of the Lord, assuring our selues, that the Lord is our strength, who teacheth our hands to fight, and our fingers to battell, Psalme 144, 1. When Hezekiah saw that Zaneherib was come and that his purpose was to fight against Ierusalem, he said to his Captaines & souldiers, Be strong and couragious: feare not, neither be afraid for the king of Ashur, neither for all the multitude that is with him: for there is moe with vs then is with him; with him is an arme of flesh, but with vs is the Lord our God for to helpe vs, and to fight our battels, 2 Chron. 32, 7. This appeareth in the exhortation of Nehemiah, when Sanballat and Tobiah conspired to come to fight against Ierusalem, & to hinder the building of the wall, he said: Be not afraid of them remember the great Lord and fearfull, and fight for your brethren, your sonnes, and your daughters, your wiues, and your houses, Neh. 4.14. The heathen Captaines that carried their men to battel, were alwayes wont (as we see in prophane histories) to put courage into them, not to feare to looke the enemy in the face; but their onely or cheefest reason to mooue them was earthly glory, that either they should liue in wealth, or dye with honor. It is not so with the people of God, they haue greater Reasons to worke in them the gift of valour, and hope of victory. True religion therfore doth not weaken the hearts of men, and make them Cowards. It is no enemy to true fortitude and manhood.The Reasons why true Religion giueth courage in battel. For first it teacheth and informeth the conscience, that the cause and quarrell in which the warriour fighteth, is good, iust, and warrantable by the word of GOD, which maketh him stand vpon a sure ground: without which knowledge in the heart, how vgly, how foule, how sauage, how cruell a thing is the effusion and shedding of blood? What an horrible and grisly a spectacle is it, to see Villages and Townes burned, Cities and Castles ruinated, Churches and religious places ouerturned, bodies dismembred with Ordnance, the ayre infected with stench, the ground embrued with blood, the country wasted, grasse and corne troden downe and spoyled, and all places with feare and terror filled? Is it not to be esteemed rather a practise of all inhumanity then an exercise of manhood? Secondly, as true religion establisheth the conscience touching the lawfulnes of warre, so it teacheth them to commit themselues and theyr liues into the hands of God as vnto a faithfull keeper, to consider that an hayre cannot fal from our heads without his prouidence, Matth. 10, 30. and to be perswaded that if they stand & conquer, they conquer to the Lord; if they be wounded and fall, they fall and dye to the Lord.
Lastly, the word of God teacheth, that the battell is the Lords, and the victory is also the Lords, that the honor and glory thereof may be returned vnto the Lord. He giueth and taketh away: he saueth with many, or with few: to teach vs to depend vpon the mouth of the Lord, to be guided by his wisedome, to follow his counsell and direction in all our affaires, that so our battels may be the battels of the Lord. To this purpose did Ioab speake to his brother going to fight with their enemies, when he saw the front of the battell was against him, before and behinde: If the Aramites be stronger then I, thou shalt helpe me, 2 Sam. 10, 11, 12. and if the children of Ammon be too strong for thee, I wil come and succour thee: be strong, and let vs be valiant for our people, & for the Cities of our God, & let the Lord do that which is good in his eyes. Thus did Dauid cōfort himself,2 Sam. 15, 25. when he was driuen out of Ierusalem through ye treason of Absolon saying to Zadoc the priest, Cary the Ark of God [Page 1096] againe into the Citty: if I shall finde fauour in the eyes of the Lord, he will bring me againe, and shew me both it, and the Tabernacle thereof: but if hee thus say, I haue no delight in thee, behold heere am I, let him do to me as seemeth good in his eies. Thus then we see, that all the Lords soldiers yt fight his battels, and inroll their names in his muster booke, must be men of stout courage, and valiant men at armes, as they that go about a good worke: he receiueth none into his camp that are faint-harted and white-liuered soldiers which are not able to incorage themselues but are able to discourage others. Hence it is, that the Lord charged the officers or Heralds a [...] armes, to make proclamation in the audience of the people, Whosoeuer is afraid & faint-hearted, Iudges 7, 5. let him go and returne to his house, lest his brethrens heart faint like his heart, Deut, 20, 8. God would haue wars made in his name, and therefore he would haue souldiers go to them without feare. If a man be afraid, it is a token he hath no trust in God, for he hath power to ouercome fearfulnes. This serueth to reproue all those which wanting the vertue of valor, and this gift of magnanimity, do betray themselues, and yeeld vnto most vnequall conditions, and make an agreement with dishonorable termes. When Benhadad the king of Aram laide siedge to Samaria, and sent vnto Ahab, saying; Thy siluer and thy gold is mine, also thy women & thy faire children are mine, 1 Kings 20, 4. Ahab stooped and submitted himselfe vnto him, hee did not make resistance with courage, but yeilded vnto him like a coward, saying, My Lord king according to thy saying, I am thine, and all that I haue. Our trust & confidence must be in God, and then we shall not feare what man can doe vnto vs.
Vse 2 Secondly, seeing wars are lawful, being vndertaken vpon iust causes, wee must depend vpon God for good successe. Wee must not trust in speare or shield, in horse or man, but arme our selues with the shield of faith, & put vpon vs the helmet of saluation: we must put on patience, and humble our selues in prayer vnto God, when we go into the field, and are to buckle with our enemies. For how should the Lord helpe vs, when wee do him not the honor to call on him in the day of trouble? We must looke vp vnto him from whence our helpe commeth, that he may couer our heads in the day of battell. This we see practised in Iehoshaphat, when he went into battell against enemies strong in fortifications, valiant in corage, and infinite in multitude, both by word and deed he confirmed the hearts of the people, 2 Chron. 20, 20. Heare ye me, O Iudah, & ye inhabitants of Ierusalem, put your trust in the lord your God, and ye shall bee assured: beleeue his Prophets and ye shall prosper: and he appointed singers. and them that should praise the Lord in going forth before the men of armes, and saying, Praise ye the Lord, for his mercy lasteth for euer. We are commanded to sanctifie all our works by prayer, we haue promise of no blessing from God, otherwise then as we aske it from him. The food of our bodies; the affaires of our life, the workes of our hands, the successe of our iournies, our sleeping & waking, our health and wealth, are sanctified by prayer, and are not sanctified without prayer. For except the Lord builde the house, and watch the city, Psal. 127, 1, 2. the worke of the builder and the labour of the watchman is in vaine. If then in the dayes of peace where the danger is not so present nor so certaine, wee are charged to commend our selues, our soules and bodies vnto God; and al things that any way concerne vs and belong vnto vs: much more ought we so to do, when we go into the battell, where the sword deuoureth one as well as another, and taketh away life without difference. This vse condemneth two sorts of men, which runne into two extremities, and forsake this meane propounded heere vnto vs; and required of vs. First, such as presume vpon their owne strength,Luke 12, 15. & doe not make God their strength. For as in peace and plenty men trust in their own store and abundance which they haue prepared, albeit no mans life standeth in his riches: so in time of warre, if once forces be leuied, munition prouided, and all things prepared to take the field, men grow secure, and thinke themselues to want nothing. But no mans life consisteth in his armour, no mans defence standeth in his weapon. It behooueth the Lords soldiers before euer they put on armor, to reconcile themselues vnto God, and to make euen reckoning with him, that he may turn his wrath vpon their enemies, knowing that hee which putteth on his armour, cannot boast as he that putteth it off. And as many sin against God by presumption, so do others by despair: their hearts and hopes are gone, they cannot lift vp their eyes with affiance vnto the heauens; then which there cannot bee a greater dishonor done to the Lord. So then our surest and safest way is to rely vpon God for our deliuerance, and to intreat his protection, to be a buckler round about vs, before vs & behind vs, on the right hand and on the left. Let praier be esteemed our best armour and defence. When Ioshua fought with the Amalekites that fought to keepe Israel from the land of Promise, Moses continued in feruent prayer, Exo. 17, 13: when hee held vp his hands Israel preuailed, when he let his hands fall downe, the Amalekites preuailed. Thus were the Amalekites discomfited more by the prayer of Moses then by the sword of Ioshua. If this exercise were carefully vsed and taken vp, our warres would prosper better then commonly they do, and many mischeefs that we fall into wold be preuented. If we did duly consider the calamities and vncertaine end of war, we would be more carefull to craue assistance of God to be with vs when we go to warre. Many of our poore brethren haue seene with their eyes the burning of their villages, the beating downe of their holdes, the battering of their Castles, [Page 1097] the sacking of their Cities, the besiedging of their townes, the desolation of their houses & Temples. They haue heard ouer al their country and coasts, the sorrowfull sighes and sobs of such as lamented, the pittifull howling and shriking of vnhappy mothers bewailing their children, the dolefull complaint of the heauie wiues mourning for their husbands, and the greeuous cries of all men on all sides. If this miserable face of all confusion (that war bringeth with it) were set before our eies, it wold make vs cast downe our selues vnder the most mighty hand of God, and call vpon his name to be with vs when we go out to battell.
Vse 3 Thirdly, it followeth, that the stratagems of warre are not vnlawfull. It is lawfull to vse subtilty and policy, to lay snares and baites to intrap and circumuent the enemy. In all actions of war, or of peace, wee must deale wisely and warily. When wee liue in peace & quietnes it is required of vs to walke, not onely in a lawfull but in a wise course: but much more in war, wher the enemy is watchful, the snares are subtle, and the danger is great. This appeareth euidently, both because God commandeth it, and the godly practise it. When God sent Ioshua to destroy Ai, and to take the spoile thereof for a prey, he willed him to lye in waite against the City on ye backside thereof, Iosh. 8, 2. Abraham intending to recouer Lot out of the hands of those that had taken him captiue, did not fight with them in a pitched field, and display his banners in the open day, but diuided his company, & smote them by night, Genes. 14, 15. When the Israelites went out against the children of Beniamin, they set men to lye in waite round about Gibeah, which drew them from the City, & destroyed them by this policy, Iudg. 20, ver. 29. When Dauid asked counsel of the Lord whether he should go against the Philistines, hee answered, Thou shalt not go vp, but turne about behinde them, and come vpon them ouer the Mulberry trees: and when thou hearest the noise of one going in the toppes of the mulberry trees, 1 Sam. 5, 23. then remoue, for then shall the Lord go out before thee, to smite the hoast of the Philistines. We may therefore hide our purposes from our enemies, we may assault them at vnawares, wee may bring them to be carelesse, and make shew of one thing, but do another. True it is, wee are to keepe promises to all, euen to our enemies; we must not lye vnto them, but keepe the couenants and conditions which wee haue made with them. We must not promise to saue thē and then destroy them; we must not agree to receiue them into protection, and afterwards worke their confusion. Notwithstanding, we are not bound to make knowne to them what soeuer we speake or doe, but are to conceale our intents, to the end the victory may be obtained:
Christ himselfe doeth hide many things from the vngodly, which he reuealeth to his children, Math. 13, 11. Thus he teacheth, Mat. 7, 6. That holy things are not to be giuen to dogs, nor pearles to be cast vnto Swine. In like manner it is not vnlawful for vs to hide our meanings from our aduersaries. All things are not to be made knowne to all men. The Captaine doth not by and by acquaint his soldiers whom he leadeth into the field with all his purposer, much lesse should he open his drifts and deuices to his enemies.
Fourthly, seeing war is a lawful ordinance Vse 4 of God, it teacheth vs to vse it lawfully, & to behaue our selues purely when we go vnto it. So soone as war is proclaimed, and the Trumpet sounded, all Lawes for the most part keep silence, and equity is buried; there is no mean or measure obserued, euery man thinketh hee may do what he list. Hence it is that the Lord giueth these precepts to his people, Deut 23, 9, 10, 11. When thou goest out with an hoast against thine enemies, then keepe thy selfe from euery wicked thing. If any among you be vncleane by that which commeth vnto him by night, he shall go out of the hoast, and not come into the hoast again: but at euening hee shall wash himselfe with water, and when the Sun is gone downe he shall come into the hoast againe, &c. The Lord thy God walketh in the middest of the Campe to deliuer thee, and to giue thee thine enemies before thee; therefore let thine hoast bee holy, that hee see no filthy thing in thee, and turne away from thee. Where Moses teacheth, that we must not beare our selues in warre, as if all things were lawfull: nor giue our selues a lawlesse liberty to be caried head-long into all wickednesse. When we are come into the field, and there stand against the enemy, we must not think we haue a pardon purchased to fall into all outrage and villany. For whose are the battels that we fight? Who is it that goeth in and out with our armies? who is it that giueth the victory? If wee looke for any blessing from God, we must haue ye more care to serue him faithfully, and to depend vpon him religiously. VVe must fight vnder his banner, we must take him for our Captaine. If he be the Leader and Commander to rule the whole hoast, he will not haue lewde ruffians and dissolute persons to bee of his band. Prophane and vngodly men shall not be ranged in his Army. The Lord will be the greatest enemy vnto such: and they haue far more cause to stand in feare of him, then of all their enemies besides. So long as there was one wicked wretch in the hoast of Israel vnreformed and vnpunished, they could not obtaine any victory, but were vanquished by the enemy, Iosh. chapt. 7. verse 11: how much lesse hope haue wee to preuaile, when as the whole Campe shalbe nothing else but a band of rebelles, and an hoast of Conspirators against God, and all godlinesse? When Ioshua and the people of Israel should passe ouer Iordan into the land of Promise, and were to fight with the inhabitants thereof, Iosh. 3, 5. they are commaunded to sanctifie themselues, for to morrow the Lord would do wonders among [Page 1098] them. Thus doth Samuel exhort the house of Israel, to put away their strange gods, and to direct their hearts vnto the Lord, & to serue him onely, that so he might deliuer them out of the hands of the Philistins, 1 Sam. 7, 3. And to speake the truth, if we did aright consider the matter, we ought to walk in greater feare and carefulnesse in the time of warre, then in the dayes of peace. For when there is but a step betweene death and vs, when the drum foundeth, when the Cannon roareth, when ye sword deuoureth, when danger compasseth vs about on all sides, when no man can promise safety to himselfe, ought wee not to lift vp our eyes and our hearts so much the more vnto God? Seeing therefore wee are then in the greatest, most manifest, and imminent perill of our liues, the losse whereof sin will hasten vpon vs, wee ought to remaine vnder the obedience of God, and reconcile our selues vnto him before warres be enterprized. This is it which the Lord teacheth by Moses, Leuit. 26, 14, 17. If ye will not obey me, nor doe all these commandements, I will set my face against you, and ye shall fall before your enemies, and they that hate you shall reigne ouer you, and ye shall flee when none pursueth you. This reproueth such as giue themselues the greatest liberty to sinne, to vse such violence & oppression, when they should liue in the best order, and the greatest obedience. Cornelius the Captaine is commended for his religion, Acts 10, 1, 2. So is the Centurion renowned for his faith, Mat. 8, 10. They that are Captaines and soldiers must not giue themselues to all riot, as if they had a law to commit sin, and to breake al lawes of God and man without controlment. Secondly, it reprooueth such as make choise of the most loose and vngodly, to fight the Lords battels, and think Atheists, swearers, blasphemers, murtherers, whoremongers, theeues, drunkards, to bee fit soldiers to goe against Gods enemies. These are fitter instruments to fight the diuels battels, for he is the Captaine and Commander ouer this cursed crew. They are all the diuels band, and of ye forlorne hope. They are fitter to be mustered and gathered together to fight for some vsurper, thē for a lawfull Prince that may make his choise, and call whom hee will to fight his battels. These may be vsed in necessity and extremity, rather then where there is store and plenty of many others. It is noted touching Abimelech, that when he had slaine his brethren with the sword, and vsurped the dominion, he hired vaine and light fellowes (which followed him) to make himselfe strong, and to settle selfe in the kingdome, Iudg. 9.4. Thus did Ieroboam establish his seate and throne, when he rebelled against his Lord, he gathered to him [...]aine men and wicked, and by them he fortified himselfe against Rehoboam the son of Salomon, 2 Chron. 13.7. No trust & confidence can be reposed in such, who being vnfaithfull to god, can giue no comfort or assurance, they will deale otherwise towardes men, whereby commeth great losse to the Prince, and great hurt to the Commonwealth.
Lastly, it serueth to ouerthrow three sorts Vse 5 of men that yeeld not to the truth of this Doctrine. First, such as murmure and grudge at the hearing of warres, complaining of the expences and charges that are necessarie for the maintenance of them; whilst others lye in the fieldes, and aduenture their liues, they sleepe soundly and lye quietly in their beds, and yet repine & disdain to contribute any thing in so necessary & iust a cause, and are many times great hinderers and pull-backes vnto others, that would shew themselues forward in the Princes seruice. It were fit that such as are thus backeward to serue with their purse, should be constrained to be forward to serue in their person. Vnto these we may ioyne such as cry out, that it was neuer well since warre was vsed, and do preferre an vniust peace, before a iust warre. Secondly, this condemneth such as are carelesse for their owne defence & safety, but suffer the enemies to come vpon them, and make no prouision or preparation against them. This is noted to haue beene the behauiour of the men of Laish, and the cause of their destruction, that they liued carelesly one with another, and made no fortifications against their enemies, Iudg. 18, 7, 10. For the children of Dan came vnto them, being a quyet people and without mistrust; and smote them with the edge of the sword, and burnt the city with fire. Thus it is with all that liue securely, & do not stand vpon their own guard. Thus it is with such as neuer prouide against the enemies, they are soon surprized by them. Lastly, it condemneth the Maniches,Dane de haeres cap. 22. the Marcionites, the Anabaptists, the Family of loue, and such as call themselues spirituall men, wc deny the lawfulnes of battell, the vse of war, the wearing of weapon, the putting on of armor, and the handling of the sword. But do these alledge nothing for themselues? Haue they no shew of reason or colour of argument to vphold their opinion? It is a desperat cause that admitteth no defence? It is a foule fall yt cannot be couered with no fig leaues. Let vs see what their obiections are, & how we may stop their mouths by answering of them. And as all heretickes pretend Scripture, imitating their first father the diuel, Mat. 4, 6: who tempting Christ in the wildernes, alledgeth what is written: so haue these men sundry goodly glozes, garnished with the name & authority of the word of God. They alledge that Christ commandeth, Mat. 5, 39. & 26, 52. & 13, 29: If one giue vs a blow on the right cheek, we shold turn to him the left: if any would sue vs at the Law to take away our coate, we should giue him our cloak also: If hee compell vs to goe with him a Mile, wee should goe with him twaine: and thereuppon concludeth, That wee should not resist euill. He saith vnto Peter, He that striketh with the sword, shall also perish with the sword; and [Page 1099] thereupon willeth him to put vp his sword: he will not haue the tares to be pulled vp, but be let alone, and suffered to grow vntill the haruest. So the Apostle teacheth, Roman. 12, 17, 18, 19. That vengeance belongeth to the Lord, who will repay: that wee must recompence to no man euill for euill: that if it be possible, as much as in vs lyeth, we should haue peace with all men: he asketh, why we do not rather suffer wrong? why wee do not rather sustaine harme, then one brother draw another before the iudgement seates of Infidels? If then it bee not lawfull to follow suites, it is lesse lawfull to draw swords. He sheweth, that our weapons are not carnall, but our warfare spiritual: that we wrastle not against flesh & blood, but against principalities, against powers, against spirituall wickednesses that are in the high places. Adde vnto these testimonies of the New Testament, the ancient Prophesies of the Prophets, which do foretell, that in the time of the Gospel they shall breake theyr Swords into Mattocks, and their Speares into Sythes, Esay 2, 4. Micah 4, 3. Nation shall not lift vp a sword against Nation, neyther shall they learne to fight any more. These are the cheefest and choysest arguments drawne out of the new Testament, and produced out of the old; partly from the instructions of Christ, partly from the precepts of the Apostle, and partly from the Prophesies of the Prophets.
Touching the obiections alledged out of the words of Christ, when hee willeth vs to turne the left cheeke, being smitten on ye right, it is a figuratiue speech,Aug. epist. 5. ad Matellinum. as Augustine obserueth: for literally it was not obserued by Iesus Christ, nor by the Apostles, nor by the Prophets, whē they were stroken on the eare. For what if one smite vs on the left cheeke, we haue now no other left to turne vnto him? or shall wee restraine his words onely to the cheeke? His purpose is to forbid priuate reuenge, to recompence iniury with iniury, and to teach vs rather to prepare our selues to endure another wrong, then to giue like for like: but he doth not disanull the office and calling of the Magistrate, nor take away publike reuenge by him: Peter was Christs Disciple, not a publike Magistrate. Touching suffering the tares to grow, hee teacheth vs the perpetuall state of the Church, what it shall be. He speaketh not of the office of the Minister or Magistrate, [...] Mart in 2. [...] cap 2. & [...] Gen: cap. 14. but of the future condition of the Church, that it shall neuer be perfect in this life, but wee shall haue tares with the wheate, bad fish with the good, foolish virgins with the wise, and hypocrites with true beleeuers: & therefore he comforteth the godly against the troubles which they sustaine by conuersing with them. Hereunto also referre the precepts of the Apostle Paul. The Prophesies of ye Prophets touching the turning of the weapons of warre into instruments of peace and tooles of husbandry, are obiected against vs also by the Iewes that deny the comming of the true Messiah. The Prophets heereby commend the Doctrine of Christ. If we were all such as Christ chargeth vs to bee, there should be no need of the sword. Such as are true Christians, do liue soberly, righteously, and godly, for conscience sake to the commandement of Christ. At the comming of Christ in glory, wee shall see the full accomplishment thereof to our endlesse comfort. In the meane season, such as truely beleeue in Christ, do so walke, as that no warres are raised through theyr default. True it is our weapons are spirituall, but wee must vnderstand this as we are Christians. But we are not onely Christian men, but also men: not onely spirit, but also flesh: and therefore as we are men, and cloathed with flesh, neyther the Apostle, nor Christ that called the Apostles, do take away weapons from the Magistrate, Rom. 13, 4, but put a sword into his hand to take vengeance on him that doth euill. And when the Apostle saith, (Ephes. chap. 6, verse 12,) We wrestle not with flesh and blood; he speaketh not simply, but comparatiuely, as when hee sayth Christ sent him not to baptize, but to preach the Gospell, that is, chiefly and especially to publish the glad tidings of saluation, 1. Cor. 1, 17: so in this place hee meaneth, that our greatest and mightiest enemies are inuisible: wee must not thinke that our chiefest conflict is with men which are fraile and feeble. This fight is nothing at all if it bee compared with the other which is spirituall. Thus we see the obiections of the Anabaptists answered, and their doubts dissolued, who would banish away all lawfull vse of sword and weapon, contrary to infinite euidences that may be broght to iustifie the lawfulnesse of warre. God hath made many lawes touching the vndertaking, beginning, and waging of warres, but such things as are euill are wholly to be condemned, not to be ordered by Law. The Lord swore, that the Israelites shold haue war with Amalek for euer. Salomon prayeth vnto God, when his people shall go out to battel against their enemies, to heare them and their prayer and supplication, and to iudge their cause, 2. Chron. 6, 34. When any citty shall fall into idolatry, & draw away the inhabitants thereof to serue strange gods, he commandeth that they should be slaine with the edge of the sword, & all that is within it be destroyed, Deut 13, 15. When the Israelites asked counsell of GOD after the death of Ioshua, who should goe vp against the Canaanites, to fight first against them, the Lord said, Iudah shall goe vp, because I haue giuen the Land into his hand, Iudg. 1, 1, 2. It is God that teacheth our fingers to fight, and our hands to battaile, Psal. 144, 1: but God is no Lord of misrule, he teacheth nothing that is euill. They are the words of Dauid, a man after Gods owne heart, yet he saith, God had taught his hands, his fingers. Besides they are called the warres and battels of the Lord: so Dauid is oftentimes saide to haue fought the [Page 1100] battels of the Lord, 1 Samuel 17, 18, and 25, verse 28.
When many enemies armed themselues against Iehoshaphat, Iahaziel inspired by the Spirit of God, saide, Thus saith the Lord vnto you, Feare you not, neither be afraid for this great multitude, for the battell is not yours, but the Lords, 2 Chron. 20, 15. When the souldiers that were conuerted to the faith, and repented of theyr offences, enquired of Iohn what they should do, he did not bid them to lay away theyr weapons, or throw away their swords, or renounce their oathes, or forsake theyr Captaines, or giue ouer theyr places & callings of life wherein they abode, but charged them to do violence to no man, Luke 3, 14, to accuse no man falsely, & to be content with theyr wages. So the Euangelist commendeth the faithfull Centurion, and Cornelius to be a deuout man, fearing God with all his houshold. Paul vsed the helpe of a band of men, to be rescued out of the hands of the Iewes, and to bee brought safe vnto the Gouernor. For the Captaine out of the Garrison gathered a selected company of two hundred souldiers, and deliuered him from them that lay in wayte to kil him, Acts 23, 27. The Apostle noteth in the Epistle to the Hebrewes, ch. 11, 33. that the godly throgh faith subdued kingdomes, so that warre may bee an exercise of faith.
And lest any should apply this to fighting against spirituall enemies, hee addeth immediately after; They waxed valiant in battaile, and turned to flight the Armies of the aliants. By all these testimonies wee are taught to receiue this truth, that the making of warre is necessary, and to maintaine it against all the aduersaries that seeke to oppugne and contradict the same.
[Verse 18. For they trouble you with their wiles wherewith they haue beguiled you as concerning Peor.] In these words the reason is rendred, for what cause the Midianities were to be destroied, to wit, because they had a chiefe hand, and were principall doers in the seducing of the people of God, and drawing them into sin. The Moabites and Ammonites were actors in this tragedy: but the chiefe part was assigned to the Midianites. The Moabites and Ammonites came of Lot, by committing incest with his daughters, Gen. 19, 37, 38. The Midianites came of Midian, the fourth sonne of Keturah, which she bare to Abraham, Gen. 25, 2. They ought being so neerely ioyned to the people of God, to haue performed all duties of humanity and kindnesse vnto them: whereas they sought their ouerthrow, and wrought their destruction.
We heard before how the people of God were beguiled and punished: heere wee may behold those threatened and afterward destroyed, that did trouble them with theyr wyles, as concerning Peor. Before wee saw the chasticement of them that were seduced and ledde into sinne, now they are threatned that were seducers. Before we saw the iudgment that fell vpon them that followed, now we may see the iudgements that ouertooke the Captains and Ringleaders.
From hence we learne,Doctrine. The seducers & the seduced shall be punished together that the seducer and the seduced, the Ringleader, and they that are misled, the deceyuer and the deceyued, shall perish and be punished together. The Lord will punish not onely false Teachers, and such as leade the way vnto wickednesse, but theyr schollers and disciples, & such as are brought to lewdnesse and euill by them. This Moses declareth very euidently, Deut. 13, 15. If a false Prophet arise, and draw an whole City to Idolatry, Gods iudgements shall be not onely against that false Prophet, but against the City, so that not an Oxe or a Sheep should be spared, they should, perish and be destroyed together. When Gamaliel gaue counsell to take heede to themselues what they intended to do touching the Apostles, he bringeth in the examples of Theudas and Iudas, Acts 5, 36, 37, which drew away much people after them, but they perished, & all that obeyed them. The Prophet Ezekiel denounceth, That if the watchman seeing the sword comming, did not giue the people warning, nor admonish them of their wicked waies, the wicked should die in their sinnes, but their blood should be required at the watchmans hands. We see this confirmed vnto vs, euen from the beginning, when the diuell abusing the tongue and body of the serpent, had drawne our first parents into sinne, the diuell was the principall author of this apostacy and falling from God; the serpent was the instrument: the woman did hearken to the diuell, and was before her husband in the transgression, Adam followed the counsell of his wife, and yeelded to sinne against God, through her perswasion. The diuell was a seducer, Adam was seduced, Enah was both a seducer, and seduced; Gen. 3, 1, 2, 3, for she was seduced by the diuell, and a seducer of her husband, deceiuing, and being deceiued: so that when God called them to an acount, and brought them before the barre of his iudgement seate, he punished not onely the diuel & the serpent, that were the authors, but also Adam and his wife that were the followers. Heereunto commeth the saying of our Sauiour, Mat. 15, 14. Let them alone, they be the blinde leaders of the blinde: and if the blinde leade the blinde, both shall fall into the ditch: not onely the leader, but he likewise that is blindly led. The Lord Iesus reproueth the Church of Thyatira, that they suffered a wretched woman which called her selfe a Prophetesse, and threatneth to punish not onely her, Reuel. 2, 12, but those yt were her disciples, with great afflictions. And afterward in the same booke, they that receiued the marke of the beast, are put out of the booke of life, as well as the beast.
This truth will be more manifest vnto vs, if Reason 1 [Page 1101] we marke the reasons. [...]or first, such as are misled and moued to heresie and wickednes in life o [...] doctrine, in faith or manners, in opinion or practise, are culpable of the same sins and abhominations, and therfore right [...]ously to be pu [...]ished and condemned with such as are the leaders and perswaders vnto the same. The Lord himselfe rendreth the reason why those that were seduced, should bee destroyed, because they had forsaken his waies and commandements, Deut. 1, [...], They then that are seduced, that are t [...]ed from the Lord, that are thrust out of the right way wherein they should walke, and commit abhominations against him, as well as the seducers, are culpable of the same sinnes together, and therefore shall partake of the same punishment.
Reason 2 Secondly, what is the reason that men are seduced? Is it not theyr owne sinne and ignorance? They are wilfully blinde, they are not careful to learne and stand in the truth as they ought. The Prophet Hosea speaking of false Prophets, and of the people misled by them, saith; That they shall all full, the people by day, & the Prophet by night with them, Hosea 4.5. This is it which the Apostle vrgeth, 2 Thess. 2 10, 11. Because they receiued not the loue of the truth, that they might be saued, therefore God shall send them strong delusions, that they should beleeue lies, that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse.
Vse 1 Now let vs come to the vses of this Doctrine. First, from hence we are to conclude, that pretences or excuses shall not beare out the followers and fellowes of wicked seducers and lewd leaders from God & his truth, but they shall beare theyr sinnes and punishments themselues. We see how ready many are to answer for themselues. A lasse! we are poore simple men, we haue no learning, wee know not the letters: wee are not able to try whether the Doctrine bee good or bad, true or false, right or wrong: we hope God will hold vs excused, and not lay it to our charge. These couerings to hide our shame, as so many figge-leaues, shall be pulled from vs, and fall to the earth, as weake and vnable to vphold themselues. What did the vaine coloured shewes auaile Adam and Eue, feeding themselues with vaine hopes, Gen. 3, 12, 13, and excusing themselues with fayre pretences? Adam saide, The woman whom thou gauest to be with me, deceiued mee, and I did ea [...]e. The woman saide, The Serpent beguiled me, and I did eate. The Serpent might haue said, the diuell entred into me, preuailed ouer mee, and abused me to be his instrument. Heere are many delayes and deuices, the man excuseth himselfe by the woman, the woman by the serpent, the serpent by the diuell: but God cannot be mocked, he will not be deluded, and therefore none of them escaped, all of them [...]re punished, as they were willingly and wittingly deceiued. For the diuell had his iudgement, the serpent had his iudgement, the man and the woman had also their iudgment. Let this be assu [...]ed to the consciences or all of vs, that seeing God hath created vs, and giuen vs our being to serue him, albeit we be redu [...]ed by others, it shall not profit vs, o [...] deliuer v [...] from iudgement. Ignorance shall excuse no man, it is the fountaine of all sinne, it is the cause of all punishments, Hos. 4, 1. Mar. 12, 24. it is not enough for vs to say, we are no seducers and deceiuers of others: because if we be seduced and deceiued by others, wee are partakers of their sinne, and shal bea [...]e our iust condemnation.
Secondly, seeing the poore seduced people Vse 2 shall not escape, no more the the chiefe Ringleaders and heads of the conspiracy against God, it is our duty to search narrowly and view diligently that which is brought and taught vnto vs: we must beware of seducers and Captaines that leade to lewdnesse of life, or corruption of doctrine. It behoueth vs to shew such loue to God and his truth, as to withstand such as goe about to infect vs, to shame them, to bewray them, to reprooue them, to conuince them, and to take heed that we be not drawne away with them, eyther by their flattery, or by their authority. Hence cō meth the exhortation of Christ; Beware of false Prophets which come to you in Sheepes cloathing, but inwardly they are rauening wolues: yee shall know them by their fruites, Math. chap. 7. verse 15. By these the LORD our GOD tryeth vs, whether we loue him with al our harts & with all our soules. He chargeth his people to seeke carefully, to search earnestly,Deut. 13, 14. and to enquire diligently if there bee any such wickednesse. There is no loue to God, where his truth is not professed, followed, and maintayned. The Apostle Iohn chargeth those to whom he wrote, Not to beleeue euery spirit, but to try the spirits whether they be of God or not; for many false Prophets are gone into the world, 1, Iohn 4, 1. But where is this ability to bee found? And where shall we meete with those that are able to discerne of spirits? Looke vppon the greatest part of our congregations, and behold they are not able to make any tryall of truth from errour. They are fit to entertaine any doctrine: They know no difference betweene the mists of Popery, and the light of the Gospel: They embrace this Religion, because it is established by authority, defended by the Law, professed by the Prince, countenanced by the Magistrate, embraced by the multitude, freed from trouble, & controlled by none. But aske them a reason of the hope that is in them, and call them to an account, of the faith which they hold? Aske them what they beleeue, and how they thinke to be saued, they are taken speechlesse and not able to giue any reasonable answer. And how can it bee otherwise in many places, where such as should bee eyes to others, are blinde themselues? a naked ministery hath made a naked people: an ignorant ministery hath [Page 1102] made an ignorant people; a simple Teacher hath made a sottish hearer. For as Moses saw that the people were naked, Because Aaron had made them naked, Exod. 32, 25 vnto their shame among their enemies: so wee see the people without knowledge and vnderstanding, because the Watchmen are blinde, the Embassadors are dumbe, the Shepheards are simple, the Teachers are not able to instruct themselues. The meanes to bring vs to this spirituall iudgment to try the spirits,Rules to be obserued to enable vs to try the spirits. are to obserue these few rules and directions following. First, we must haue the word of God to dwell plentifully in vs, we must reade and search the Scriptures, as Christ commanded, Iohn 5, 39 and the men of Berea practised, Acts 17. They examined the Doctrine of the Apostles by the touchstone of the Prophets, and are commended for it by the Spirit of God. We must not take euery thing that is deliuered, but search and try the things that are deliuered.
Secondly, we must continue constant in the things which wee haue learned thence. Thus the Apostle exhorteth Timothy, who had beene brought vp in the Scriptures of a childe. To perseuere in the things which hee had learned and was perswaded of, knowing of whom he had learned them, 2 Tim. 3, 14.
Thirdly, we are to auoyd those places and persons where abhominations are set vp and maintained, lest ioyning and partaking with them in their sinnes, wee be also companions with them in punishments. Thus doth the Apostle teach vs to giue a farewell to those places, I heard a voice from heauen say, Goe out of her my people, that yee be not partakers of her sins, and that ye receiue not of her plagues, Reuel. 18, verse 4.
Fourthly, we are to magnifie the Ministery of the word, where it is planted and established, we are diligently to attend vnto it, and to heare it with all patience and reuerence, to encrease in vs both knowledge and obedience, to worke in vs faith & a sound beleefe, to bring vs to a true sight of our sinnes, and to an vnfeigned repentance from dead works. If these rules be carefully and wisely obserued, we shall bee made able to try all things that we heare; to refuse the euill, and to hold fast that which is good.
Lastly, we may from hence conclude the Ʋse 3 wofull condition of all seducers, that seduce and deceiue the simple people, they are sure to perish and to be destroyed. It is a greeuous sinne not to embrace the truth of God, but to erre from the wayes of saluation; but it is more greeuous to draw away others, and to plunge them into the pit of destruction. They are accursed in the law, which make the blinde to go out of the way, and all the people were to say, Amen. Deut. 27, 18. If we see a poore blinde man wandring hither and thither for want of a guide, and groping to finde his way, if wee lay stones or stumbling blocks before his feere to supplant him, and cause him to fall downe, all men are ready to condemne it of rigor and cruelty. The very heathen, which neyther know the Law; nor vnderstand the Gospel, could say,Cicer. li. 1. offic. that whosoeuer sheweth not the way to a trauailer and wayfaring man, when he seeth him out of the right way, is without all pitty and compassion; as if one should refuse to suffer his neighbour to light his Candle (that is gone out) at his Candle that burneth. But if a man should leade his brother beeing in a strange and vnknowne Countrey quite and cleane out of the way, & direct him of purpose into places of danger, and thereby as it were blow out his Candle that burneth bright, all men would haue accounted him a monster, and vnworthy to liue vpon the earth. If our brother want our helpe or counsell, we are bound to do all good vnto him; and it is a note of cruelty, to shutte our mouthes or hands when they should bee opened; as wee see in the examples of the Priest and Leuite, Luk. 10, 31, 32, that saw a certaine man robbed of his money, spoyled of his rayment, and wounded of his body, yet departed from him, and passed by on the other side, leauing him halfe dead. But when we are so farre from releeuing them in theyr wants, and comforting them in theyr distresses, and helping them with our counsell, that we seduce them our selues, or boulster them vp in their sinnes, or draw them into wickednesse; we shall draw vpon our selues the heauy iudgements of God, in the day of his visitation. For if they shall not escape that are ledde out of the way, and follow the direction of false and lying seducers; of greater iudgment and sorer punishment shall they bee worthy, that lay snares to catch others, and draw them vnto destruction. In the Prophesies of Ieremy, we see Pashur the sonne of Immer the Priest threatned, Ier. 20, 6. that because he had preached lies, hee and all that belonged vnto him should dye in captiuity. And in another place the Lord denounceth his iudgements to come vpon the Prophets which haue sweet toongs,Ier. 23.31. seducing the people with pleasing lies. Herevnto wee may referre all ignorant Ministers, which are vtterly disabled for ye performance of their duty in teaching the people; they haue the place, but want the gifts, 1 Tim. 3, 2, they haue the calling, but want the ability:2 Tim. 2.2. they fill vp the roomes of workmen, but are not able to do the worke. These commit an heynous sin, not onely destroying their owne foules, but bringing the people to destruction. For through their ignorance and insufficiency, they cast away their owne soules, & the soules of other men. The wise man teacheth, Prou. 29, 18, that where there is no vision, there the people decay. Wherefore to conclude, let all faithfull Ministers of God, with care & conscience, be stirred vp to deliuer that Embassage, which they haue receiued from God, not as men pleasers, but as the seruants of Christ. And let all the people know, that it becommeth [Page 1103] them, with al patience and reuerence to receiue the word of exhortation, which God hath sanctified as the meanes to worke in thē, faith and obedience. It shall excuse no man in the day of the Lord, to say, I would haue hearkened to the truth, but I was deceyued: I would haue walked in the right way, but alasse! I was seduced. These are olde Adams figge-leaues which will not serue to couer our shame, and to hide our nakednesse; wee must seeke after the truth, and learne to discerne of it from errour. If we be content to liue in ignorance, and voluntarily submit our selues to be led, or rather misled, by blinde guides, that can neyther informe themselues nor vs in the wayes of the Lord: if we wilfully shut our eyes because we will not see; our ignorance is without excuse, and for want of knowledge wee shall certainly bee destroyed.
Let vs all walke in the right way, and make streight steps vnto our feete, Heb. 12, 13, that God may be glorified, our soules saued, & we entirely preserued in the truth, through Iesus Christ: to whom bee praise and glory in the Church for euer, Amen.
CHAP. XXVI.
1 AND it came to passe after the plague, that the Lord spake vnto Moses, and vnto Eleazar the sonne of Aaron the Priest, saying,
2 Take the summe of the Congregation of the Children of Israel, from twenty yeares old and vpward, throughout their fathers house, all that are able to go to warre in Israel.
3 And Moses and Eleazar the Priest spake vnto them, &c. 5 Reuben the eldest sonne of Israel, &c. 9 This is that Dathan and Abiram, which were famous in the Congregation, &c.
10 And the earth opened her mouth, &c.
HAuing sufficiently seene the weake estate and condition of this people, who (as much as lay in them) rushed forward to their owne destruction, and were vnworthy of the mercy of God, that they might learne in the matter of their saluation to ascribe al to God, Deut. 8, 17. Let vs consider the power of his grace,1 Cor. 12, 6 seene and made perfect in their weaknesse, to the end of this booke: wherein we are to marke a description, partly of the holy and Ecclesiasticall Lawes giuen, to the 31. chapt. and partly sundry Ciuill and politicall Lawes, belonging to their inheritance in the Land of promise. Before both these, we haue in this and the chapter following, a new numbring of the people by the commandement of God, wherein we must marke two things; one touching the numbring of them, the other touching the order to be deuised in the diuiding of the inheritance. Touching the numbring of the people, we must remember that this is now the third numbring, since the Israelites by the mighty hand of God, departed out of Egypt. The first was the same yeare they were brought foorth, when the summe was taken of them, and a generall payment exacted of rich and poore, for the prouision and preparation of holy things requisite for the Tabernacle, Exod. 30, 14, 15, 16. The second was in the beginning of the second yeare, when the holy things were made, and an order set downe among the people in their iournies, Numb. 1, and 2. The third is that which is in this place. And notwithstanding the two former, this was not without speciall causes:The causes of this new nū bring of the people. for there had beene a great change and alteration among the people since the second nū bring of them, which was 38. yeares before, they that were then numbred beeing dead in the plagues and punishments that fell vpon them. Againe, the diuision of the Land, could not but by these breaches among them be very vniust and vnequall, vnlesse this summe had beene taken, whereas the Land ought to bee indifferently diuided and parted, to ende all controuersies, to cut off all occasions of enuie and emulation, and to preserue loue and vnity among brethren. Thirdly, in regard of military discipline, that they might march in good array, and keep order the better among them: for they were now in a manner come to hand blowes with their enemies, and were ready to encounter with them. Fourthly, that the hand of God toward this people might be better seene and knowne, to wit, both his power and goodnesse, in that though many thousands of them were wasted & consumed in the Wildernesse, yet the number of them was not diminished, but rather encreased: & likewise his iustice and truth, in that though he chastened the rebellious and refractary against him, yet hee kept the promise hee had made to their fathers touching the multiplying of their seed as the starres of heauen, Theod. quaest. 46 forasmuch as he is able of stones to raise vp children vnto Abraham, Mat. 3, 9. And to call those things that are not, as though they were, Rom. 4, 17, 18. Lastly, to shew, that as he knoweth perfectly and exactly the number of all that entred into the earthly Canaan, so he knoweth the number [Page 1104] of all the faithfull that shall possesse the inheritance of the kingdome of heauen, prepared for them before the beginning of the world. He knoweth who are his, 2 Tim. 2, 19, because all theyr names are written in heauen, Lu. 10, 20.
The contents and diuision of this chap.In this Chapter obserue three things. First, the numbring of the Israelites which were fit for warre. Secondly, the commandement of God touching the diuiding of the Land of Canaan among them. Thirdly, the numbring of the Leuites who were appointed for the sacred warfare, that is, to serue the Lord in the Tabernacle. In the numbring of the people fit to beare armes, we may see the commandement of God, and the execution of the commandement. The commandement is amplified by the time, by the persons that were to number them, and by the persons that were to bee numbred, and that by their age and ability to go to warre. The time of this numbring is said to be after the plague, which the learned Iunius vnderstandeth of the plagues mentioned in the 14. chap. whereby God threatened to consume all of them in the Wildernesse by little and little, now some, and then others, according to their manifold deseruings & prouocations. But this exposition seemeth to mee both to be forced and farre fet, and from the purpose. First, because the Article heere prefixed, hath relation rather to one certaine iudgement of God brought vpon them at one certaine time, whereas that threatning was executed at diuers and sundry times, by the space almost of forty yeares. Secondly, by the name of plague, a violent death sent frō God is betokened, as for example, when a man dyeth suddenly being smitten by some Angel: but the former commination doth not specifie any one iudgement of that sort, but without any limitation doth generally denounce a consuming of them, which might bee done by naturall death. Lastly, they to whom that threatning is directed, perished not with one plague, nor after one manner, nor at one time, but with diuers iudgements, in diuers manners, and at diuers times. Wherefore we must rather vnderstād in this place, that plague which is mentioned in the former chapter, where foure and twenty thousand dyed for their idolatry and whoredome with the daughters of Moab, 1 Cor. 10.
The execution of the commandement consisteth of three points, being amplified by a declaration of the place where this numbring was made, by a comparison of the like example, verse 4: and lastly, by a particular description of euery Tribe numbred, and their families, the Tribe of Leui excepted. Where obserue, that in this rehearsall and enumeration of euery Tribe, there is great difference from the former numbring when they came out of Egypt, which will appeare by these particular comparisons set before vs.
Heere is the same order obserued, which we saw before obserued, in all which we are to marke, that many do now exceed the former account, arising to many moe in this latter computation then in the former, notwithstanding the many thousands that were weeded out of the hoste of GOD, as noysome plants cut vp and cast into the fire, and none of the Tribes continued in one stay; to teach vs to make our cheefest reckoning of that place where shall be no change any more, but we shall be like to the Angels that are in heauen.
[Verse 7, 9. These are the families of the Reubenites, &c. This is that Dathan and Abiram, &c. who stroue against Moses.] The history of these seditious persons, infecting many others with the leauen of their pride and ambition, and carrying them into the pit of destruction with themselues, is particularly remembred before, chapter 16. They were indeed famous, in regard of their places and persons, but they become infamous and ignominious by theyr sinne and punishment. Obserue from hence,Doctrine. Sin maketh places & pe [...] sons infamo [...] That irreligion, prophanenesse and impiety, make men to be reprochful. Of what account and estimation soeuer they are, be they neuer so rich, high, noble, & renowned in the world how famous and excellent soeuer Countries and Cities be, yet this is certaine, that sin maketh all places and persons infamous and dishonourable, and iustly and worthily powreth disgrace and contempt vpon them, as it appeareth afterward in this chap. verse 61, and elsewhere, Deut. chapter 29, verses 23, 24, 25. 1 Kings, chapter 9, verses 8, 9. Ier. chapter 22, verses 8, 9. Wee see this farther in many examples. Caine is noted and marked of God for his execrable parricide vnto all posterity, [Page 1105] Gen. 4, 15. The like we might say of Ahaz, of whom mention is made to his shame and dishonour, that all the glory of his throne, & the title of a king, and the honour of Maiesty, is not able to hide and couer the blot and stayne of his offences, and therefore the Scripture saith of him, This is Ahaz, 2 Chron. 28, 22. Ieroboam is often saide to haue made Israel to sinne, 1 Kings 15, 30. Iudas that betrayed his Master, is called, The childe of perdition, Ioh. 17 and is as it were burnt in the shoulder with the letter R, and marked out for a reprobate, and left vpon record to be a diuell, Iohn 6, 70. that al which heare of it might feare, & learne to hate his sinnes. So doth the Apostle set downe the names of sundry others, that made shipwracke of faith and of a good conscience, 1. Tim. 1, 15. and 2 Tim. 2, 17. 2 Thess 3, 14. & Heb. 12, 16. the prophanenesse also of Esau is remembred.
The reasons follow. First, because piety and Reason 1 religion is the honour & glory of a kingdome or Commonwealth. The dignity of any place is the holines of the people that are in it, Mat. 2.6, compared with Mic. 5, 2. So Moses telleth Israel, that if they keepe the statutes of God, and do them, this should be their wisedome and vnderstanding in the sight of the Nations which should heare these statutes and say, Surely this great Nation is a wise and vnderstanding people, Deut. 4, 6. So then all honour and glory standeth in yeelding obedience to Go [...].
Secondly, sinne is a most foule and filthy thing in the sight of God, Reuelat. 3, 18, and 16, 15. Lam. 1, 9. and therefore it is compared to an vncleane cloth spotted with the flesh, Esay, ch. 64, verse 6. Iude, verse 23. and to the blood of pollution, Ezek. chap. 16, 6, 9, 22, and to a dead carrion in a Toombe, Math. 23, 27, 28.
Thirdly, sinne bringeth vs out of loue with God, and consequently bringeth the hatred of God vpon the people and places where vngodly sinners dwell, and causeth him to turne away his face and fauour from them, Deuter. 23, 9, 14. Hos. 2, ver. 5, 9, 10. We reade in the Prophesies of Daniel, chap. 3, 29, that the king made a Decree, that euery people, nation, and language which blasphemed God, should be cut in peeces, and their houses made a dunghill: in the same manner it is with God, hee bringeth reproch and maketh infamous, not onely the persons that prouoke him by their sinnes, but also the places and habitations where they dwell. He could haue destroyed the men of Sodome & Gomorrha, and yet haue spared their Citties, and houses, and substance; but hee destroyed these also, to make them more ignominious to all posterity, Iude, verse 7.
This teacheth vs how iust it is with God, Vse 1 and how warrantable it is for vs to disgrace, and discredite, and discountenance the City and Church of Rome, that they might bee odious in the eyes, and stinke in the nostrils of all good men, as a dead carkasse without life and breath. For although their faith was once famous through the whole world, Rom. 1, 8, yet inasmuch as they are fallen from that faith to heresie, and from sincerity to hypocrisie, wee haue iust cause to hate the same & to disgrace it what we can. It is iust with GOD that it should be so, and lawfull for vs to do so, Reu. 18, 2. But to cleere themselues of apostacy from the faith, Obiect. they will tell vs that we cannot tell them from whence their supposed heresies should first proceed, who was the author of them, and the scatterer of them abroad, as wee see in Campians sophisticall and verball challenge: he demandeth at what time,Rat. 7. quo tempore, qua via, qua vt, &c. vnder what Bishop, by what steps and proceedings a new religion was spread ouer the church of Rome and the whole world? I answer, Answ. it is not necessary to set downe the minutes and moments of time, inasmuch as some alterations are insensible. Many errors creepe on secretly, and as it were in the darke. The euill and enuious man in the Gospel, sowed tares among the wheate in the night when no man could see, Mat. 13.25. The hayres of our head are not all white at a suddaine, and old age doth not creepe vpon vs in a day. Take the oldest man that liueth vpon the earth, who can tell when he began to be old? We know by sundry infallible tokens that he is an olde man, but what day, or weeke, or moneth, or yeare, when he began to be so, who can assigne or determine? This is manifest in al things that arise of small beginnings, and grow by little and little to a greater quantity, vntill they come to perfection. If we see a man sicke of the pestilence, or a City corrupt in manners with riotousnesse and wickednesse, or an house ruinous and ready to fall, or a ship in the midst of the sea ready to sinke, shall we deny all, these to bee, because we know not when they first began to bee? when that man began to bee infected, or the City to bee corrupted, or in what yeare the house began to be ruinous, or in what day the ship began to leake? We know not how and when weeds, and thornes, and thistles first tooke roote vnder the ground, but whē once they are sprung vp and growne aloft, wee see them, we discerne them, wee feele them, wee plucke thē vp. So the alterations of the church of Rome are as a mystery, The mystery of iniquity, 2 Thess. 2, ver. 7, and albeit we could not shew the beginning of them, yet that such desolations and ruines of the ancient building are among them, that they vtterly lay waste the foundatiō, we proue by the word of God in the old and new Testament. This is the triall of all errors and heresies. And because the doctrines that they embrace, and the religion that they professe are not agreeable to these ancient monuments and records, which are as the Meteyard or the Standard to try all measures; wee therefore say and conclude, they are errors, and wee wrong them not at all, though wee bee not able to produce the first broachers and beginners of them all.
This is enough for vs, we finde by the word of God that they are heresies, and therefore iustly chalenge them, and complain that Bethel is become Beth-auen, and the Church of God become the Synagogue of Satan, Hos. 4, verse 15.
How many heresies haue sprung vp in the Church, like darnell in the fielde among the Corne, noted by Epiphanius, Austine, and others of the learned and ancient, of whom neither we nor they know the first authors? The Scribes and Pharisies taught many things against the Law, or else Christ would not haue reproued their false glosses, Math. 5, neyther willed his Disciples to beware of the leauen of the Pharisies and of the Sadduces, Mat. 16, 6, that is, of the doctrine of the Parisies and of the Sadduces, verse 12: yet the circumstance of time when these corruptions crept in, and the persons that deuised them are altogether vnknowne, and who is able to tell vs? In the primitiue Church there were a kinde of heretiques, called Acephali, because no man was found to be their head and master.Alphons. haer. l. 4 The like we might say of many other heresies, of which if any should aske (as Campian doth) In what age, vnder what Pope, vpon what occasion, by whose compulsiō, by whose power it came to passe, I doubt the best answer would be silence. Wherefore it is not necessary to produce the precise time and tokens of euery change, because the alteration was not made at an instant, or all at once as when a land is inuaded by a forreigne enemy that turneth all things vpside downe; but it entred slily and slowly into the Church, as a worme that gnaweth the roote of the tree by little and little: to omit that wee in these last dayes want the histories and records of many things done before vs, and the Romane tyranny hath suppressed or corrupted a part of them that are left vs. The Probleme is not vnknowne, which the Greekes so curiously debated,Plutark. touching the Argos wherein Iason sayled for the golden fleece, which at his returne and comming home was layde vp and reserued in the Road for a great and worthy monument. This ship decaying by little and little (for what is it that time doth not consume as a moth, and eat as a canker?) they alwayes peeced and repayred where it began to weare away, till in the ende the whole substance of the old vessell or bottome wherein Iason sayled and made his voyage and aduenture, was vtterly wasted, and nothing remaining of it but onely the later reparations successiuely made in the roome of the other. Now the question was,A probleme of the Argos wherein Iason sayled. whether this were the ship wherein Iason sayled, or not? or another diuerse from it? or whether any wise Athenian could precisely tell, when and by what workman, euery peece and parcell was patched and supplied, vntill the old was wholly gone? or when and at what time it ceased to bee that ship, and became a new ship? The Romane Religion is almost become like this shippe, it hath bin patched and peeced at seuerall times by cunning workmen, & there is little or nothing remaining of the old ship wherein Peter fished, I meane of that Church wherein (they say) Peter sate as Bishop; one error succeeding another, and one heresie making way for another, vntill little faith & truth is found among them. Notwithstanding all the secret conueyances made in that Church, it is not hard in very many particular points, to shew the beginning, proceeding, and establishing of the same, touching pardons and indulgences, touching the Popes supremacy vsurped, the Images of the Trinity, and the beginning of Idoll worshippe, touching the merit of workes, & forbidding of marriage. The Masse (one of the greatest Idols) began not all at once, but came to this height by degrees. It were endlesse to name all that might be alledged, and to shew how and by whom these points were resisted, and the truth euermore defended.
Secondly, this serueth to condemne the Vse 2 foolish practise of popish pilgrims, who vndertake long and laborious iournies to Ierusalem and the land of Iudea, or to this & that Idoll, and make it a meritorious worke to visite eyther the Sepulcher of our Lord, or the Image of our Lady. For albeit this Land haue bin heeretofore famous, because the Law came from Sion, and the word of the Lord from Ierusalem, E [...]y 2, 3, and because Christ himselfe liued, and preached, and wrought many miracles there, and it be oftentimes called, The holy Land; yet the presence of Christ infused no holines into it, more then into any other place And all the Papists in the world shall neuer be able to prooue, that it is more meritorious to goe to Ierusalem in a pilgrims weed, then to go to Antioch, or Ephesus, or Constantinople, or any other City in the East or West: or that it is more acceptable to God, or auaileable to the soule to trauaile thither, then for the English to go to London, or the French to Paris. The house where the King resideth, all ye while he is there is an honourable house, and there the Court lyeth: but when the king is once remoued out of the house, it is afterward neuer a whit the more honourable for the kings beeing there before: so is it in this case, albeit Christ in his life time and the daies of his flesh, did many great works and wonders in it, yet being ascended, and the Christian religion also remoued, there remaineth no more holines in that place, then in any other, and therefore it is great vanity and idolatry for any people to practise such impiety. These are like to the Pilgrims among the Turkes & Sarazens,The turkish Pilgrims. that go yearely with great shew of deuotion to Meccha to visite the Sepulcher of Mahomet, and account it a work very meritorious.
The Citties Gilgal and Beth-el were sometimes famous and renowned Cities, yet true religiō being once remoued, the Prophet [Page 1107] chargeth the people not to come at them, and to haue nothing to doe with them. Hos. 4, 15. Hence it is, that Christ saith, Iohn 4, 23. The true worshippers shall worship the Father in spirit and truth. If then we may worship God with great benefit to our selues, and as great glory to him in our owne Country, I see no cause why we should resort to Ierusalem, or go on pilgrimage to Rome or any other place, forasmuch as we may lift vp pure hands euery where and be heard, 1 Tim. 2, 8. But thus these crafty workmen keepe the peoples heads busie with outward deuotions and shewes of holinesse, that they may not espy their fraud and deceit in greater matters.
Lastly, this teacheth all men how they may Vse 3 make themselues to bee of good name, and their houses and habitations truely famous, to wit, by holinesse and true religion, by faith & repentance, which are the ornaments of all Christians. Thus shall the noble man make himselfe and his house truely noble. If they worshippe God aright, they shall haue true worship with God and man: for he will honour them that honour him, 1 Sam. chap. 2, verse 30, and without true religion, the most noble blood is stayned and taynted, and neuer restored since the treason and rebellion of Adam against God. For that which maketh a man reprochfull, or any place reprochfull, is sinne and wickednesse, which make our names rotte, Prou, 10, 7. See then the difference betweene the iudgement of God and man. Men do commonly magnifie Cities by the stately buildings & goodly Monuments that are found in them, but this is no true or well grounded fame: the true praise and commendation of any City is the piety of the Citizens. A well ordered Towne or City embracing zealously true religion,The True praise & commendation of a City. and maintaining the worship of God in integrity, drawing out the sword of iustice against vice, and countenancing the faithfull in their godly courses, is indeede a right famous and flourishing City. Ierusalem the City of God, and the praise of the world, (Psal. 122, 3, 4, 5. and 87, 3, and 48, 11, 12, 13,) was neuer so famous for her buildings and stately Towers, and outward magnificence, as it was for the word and worship of God. Wee see then heereby, who they are that are the honor and ornament of Cities, of Townes, and of houses, to wit, such as honour God, and are truely zealous and religious: and likewise who are the shame and reproch, the blot and blemish, the dishonour and disgrace of them, to wit, such as are wicked and prophane. Do we see a City, or Towne, or priuate house full of drunkards, of blasphemers, of light and lasciuious persons? these are they that poure contempt vpon them, and bring shame & infamy vnto them. Euery one therefore should be carefull to looke to their charges committed vnto them: the Magistrate to gouerne the people, the Minister to looke to the flock, Ouer which the holy Ghost hath made him Ouerseer; euery father and mother to haue an eye to their children, and euery master and gouernor to looke to their seruants as their seuerall charges, that their houses may not be houses of wickednes, of riotousnes, of deceit, of cursing and euill speaking, but rather the houses of God. All men are ready to condemne the Ministers that are absent from their flockes, and to call for residency at their hands: but let these look also vpon themselues, and consider the duties of their own callings. Doubtlesse all Gouernors haue a certaine kinde of residency required at their hands,All gouernors of houses haue a kinde of residency required at their hands. and their presence is meete to be among them to ouersee their manners, to redresse their disorders, and to teach and instruct them in the wayes of godlinesse. To these Salomon speaketh, Pro. 27, 23, 24. Bee diligent to know the state of thy flocks, and looke well to thy heards: For riches are not for euer, and doth the Crowne endure to euery generation? When the Sheepheard is gone frō the Lambes, the wolfe watcheth to take his prey. The husbandman sowed good seed in his field, but while he slept, his enemy came, and sowed tares among the wheate. Mat. 13, 25. The diuell watcheth all occasions, and maketh his vse of all aduantages to deceiue and seduce, and therefore we must take heed we giue him no occasions. Moses was absent from the people but forty dayes, and what a change found he among them at his returne? how deepely had they plunged themselues into idolatry? and how had they corrupted the worshippe of God, and were departed from him? Such is the corruption of nature, and prophanenes of the heart to euill continually, Gen. 6, 5, that they which are vnder vs are ready to fall into euill, euen while wee are with them and haue them in a manner before our eyes, much more when we are absent from them, as Moses speaketh of the people; Behold, while I am yet aliue with you this day, yee haue beene rebellious against the Lord, and how much more after my death? Deuteronomy, chapter thirty one, verse 27 Let vs take heed of long and vnnecessary absence from our priuate charges, as wel as they ought that haue publike charges, lest while by our absence wee prouide for their bodies, we do not destroy their soules for want of our presence. I will conclude this point with the words of Salomon, Prou. 27, 8. As a bird that wandreth from her nest, so is a man that wandreth from his place.
Verse 10. And the earth opened her mouth and swallowed them vp together with Korah when that company dyed, what time the fire deuoured, &c, In the description of the Tribe of Reuben he fingleth out Dathan and Abiram, as archconspirators against Moses, the lawfull Magistrate set ouer the people, they opposed themselues against authority, and therefore perish. As they withstood Aaron, wee haue spoken before, Numb. chapter sixteene: now consider theyr facte as they rebelliously stroue [Page 1108] against Moses,, and in him against the Lord.
Doctrine. It is a fearfull sinne to withstand gouernment and authority.We learne heereby, that it is a fearefull and greeuous sinne to set our selues against lawful gouernment and authority which God hath set ouer vs. This is a most wicked and vngodly worke, and the Scripture condemneth it in euery place, Hos. 8, 3, 4. Roman. 13, 1. 2. Pet. 2, 10. Iude, verse 8. The continuall practise of all the godly throughout the olde and new Testament tend to the contrary, to commend to vs obedience for conscience sake, and to reproue and condemne all resistance & opposition, as a worke of the flesh; for they euermore submitted thēselues to those that were Magistrates. Christ Iesus the Lord of all was not bound to Caesar in any sort, whether wee consider him as God or as man. Not as he was God, Caesar was subiect vnto him, and owed to him homage and obedience: for as Dauid in spirit called him Lord, Mat. 22, 43, so might Cesar also, and all Princes and Potentates in the world. Not as he was man, because he was of the blood royall, of the seed of Dauid, and the right heyre to the kingdome; whereas Cesar had no other right but what he got by the sword, and therefore he ought to haue receyued, not to haue payde tribute; yet because he would giue good example to others, not offence to any, Math. 17, 27, he gaue to the receyuers for himselfe and for Peter a Stater, which is thought to amount to halfe an ounce of siluer, in value two shillings six pence, after fiue shillings the ounce. And as he taught them by his practise, so likewise hee did by words, to giue vnto Cesar the things which are Cesars. Mat. 22, 21. So did Paul for the tryall of the truth, and the iustice of his cause appeale vnto Cesar from the high Priests, who were carried with rage and enuy against him, Acts 25, 11. Psalm. 18, 43, 44.
Reason 1 The grounds heereof are euident. First, because publike authority is Gods ordinance, & euery soule ought to be subiect vnto it, because it is of God, Rom. 13, 1, 2. and whosoeuer resisteth it, resisteth God himselfe. The people of Israel were reiected of God for resisting the manner of gouernment that God had appointed, when he set Iudges ouer them, and they would needs haue a king to iudge them like all the Nations, 1 Sam. 8, 5, much more then shall they bee reiected of God, that resist gouernment it selfe, and be accounted foule & fearefull sinners before him.
Reason 2 Secondly, because the opposition against gouernment and the denying and withstanding of it must needs bring all confusion that may be, so that nothing can be in peace and quietnesse. It is saide, and often repeated in the booke of Iudges, that euery man did what he list, because they had no gouernment, Iudg. 18, 1, and 17, 6, and 21, 25. God is the God of order, not of confusion, and therefore he alloweth of Magistrates, because he would haue order among men. Take away a Generall out of the field, and expose the whole army to rout, what followeth but the destruction and carnage of the whole host? Take away the Pilot out of the Ship, it is the ready way to perish the Ship: so if you take away the Magistrate (which is as the Chieftaine of the army, and as the Master of the Shippe) we shall liue a life more sauage and vnreasonable then the vnreasonable beasts leade, the great ones would deuoure the lesse; the rich, the poore; the strong ones, them that are weake: nothing would appeare but a miserable face of hauocke and confusion.
Before we proceed to the vses, Obiect. it is necessary to remoue an obiection. For to resist gouernment may not be so fearefull a sinne, forasmuch as sometimes it is said to be of God, as the Scripture speaking of the apostacy of the ten Tribes from the house of Dauid, saith, that the Lord would giue them to Ieroboam, and rent the kingdome from the house of Dauid, 1 Ki. 13, 31: and chap. 12, 15, this was done from the Lord: and verse 24, the other Tribes are commanded not to go vp to fight against Ieroboam and his followers, for this (saith the Lord) is from me. How then can the rebellion of the ten Tribes be a fearefull sinne, seeing it was from the Lord. Answer. Answer. To cleere this point, we must vnderstand, that Gods appointment of Ieroboam to bee King, and the renting off the house of Salomon, doth not iustifie the acte of this people that it was not sin in them; for this came to passe by the decree of God, yet the people are not iustified in giuing him the kingdome, nor he in accepting of it, inasmuch as they did it not out of any obedience to the will of God, but they did it to ease themselues from the cruelty and tyranny that Rehoboam was likely to vse toward them, and therefore they sinned because they had no commandement from God.
Let vs come to the vses. First, this confuteth Ʋse 1 the doctrine of the Anabaptists or Libertines that deny all authority, as not fitting for Christians to beare. They teach their owne dreames, that neyther Christians should bee Magistrates, nor yet subiect to Magistrates: an horrible impiety in them, and it would not be worth the time to shew how they wrest the Scripture to defend their owne errour, which otherwise they nothing regard.
Secondly, it serueth to taxe Popery, and Ʋse 2 that out of their owne grounds: for the Rhemists haue a rule vpon Iude, verse 6, that they are heretiques that deny authority, and they would father it and fasten it vpon vs, because we deny subiection to the Pope. But we retort it vpon themselues. For neuer was there any that did cast off the yoke of authority so much as they haue done. They haue put downe the mighty from their seates, and trod vpon the neckes of Princes: they haue dethroned Kings, and armed the sonne against the father. Vnder a colour of the holy warre they haue sent them abroad, and betrayed them into the hands of the Sarazens, and in [Page 1109] their absence seized vpon their Dominions. There was neuer heretique did so shrinke vp the sinewes, and shake off the yoke of authority as they haue done. It is a rule that they haue, that Ecclesiasticall men ought to be free from all ciuill authority whatsoeuer, and that Cleargy men must be exempted from subiection to the secular powers; so that they, not we, are the heretiques that despise authority. As for the Bishop of Rome, wee owe him no seruice, neyther may he claime iurisdiction ouer the vniuersall Church, eyther by Scriptures, Fathers, Councels, or imperiall Constitutions for many ages.
Ʋse 3 Lastly, this serueth as an information to vs, that wee auoyde all such proud and peeuish conceits as these, to imagine there shold be no authority: and bee prouoked to bee thankfull vnto almighty GOD, that we do enioy authority, seeing by it wee are freed from confusion and desolation, from much mutiny and misery that otherwise would befall vs. For notwithstanding by the great goodnesse of God we haue authority, such is the fury and fiercenesse of wicked men, that they breake out into strange enormities, and commit many feareful things by poysonings, by stabbings, by cousenages, by oppressions, by forgery, and falsehood, and such like mischeeuous and monstrous practises: what then would they presume to do, if there were no authority to bring them and their doings into question, and to call them to an account for their audacious courses? A man should alwayes haue his life in his hand, there could be no peace or safety in our houses and habitations, if there were no authority, to rule, to controlle, to terrifie, to punish: and therefore how thankfull ought we to bee to almighty God for that authority which he hath set ouer vs, and for the peaceable gouernment we enioy vnder our gracious Soueraigne? Now this must withall be acknowledged of vs, that no man can be truely thankfull for authority, that is not willingly and cheerefully subiect to authority. It is a friuolous and vaine thing to pretend thankfulnesse, and yet not vndergoe the yoke of obedience with cheerefulnesse.
What became of Korah himselfe, we haue seene before. His name was famous in the Congregation, but he became infamous through his rebellion, and it is called the gainesaying of Korah to this day, Iude, verse 11. Notwithstanding marke heere, that the sonnes of Korah perished not when their father perished and was punished, who spake euill of them that were in authorty: for it appeareth that they were preserued aliue, and became afterward famous in the Church of God, and honourable mention is made of them in the booke of Psalmes and of the Chronicles, 1. Chronicles, chapter 6, verse 22. Psalm. 42, and Psalme 44, and Psalme 45, and sundry others afterward, as 2 Chronicles, chapter 20, verse 19.
From hence ariseth this Doctrine,Doctrine. It is no disgrace for godlie children to descend of vngodly parents. that it is no disgrace for godly children to descend and come of vngodly parents. Howsoeuer sinne be a reproch to the parents themselues, yet it taketh not hold of their issue, except they walke in those sinnes. Ezek. 18, 14. If hee beget a sonne that seeth all his fathers sinnes which he hath done, and considereth & doth not the like, &c. he shall surely liue. Iephte is commended for a faithfull man, that fought the battels of the Lord, & subdued the enemies of his people, yet he was the sonne of an harlot, Iudg. 11, 1. Heb. chap. 11, verse 32. This farther appeareth in Saul and Ionathan, the one of them the greatest enemy, the other the greatest friend of Dauid: the one sware his death, the other his life; the father to kill him, the sonne to saue him, and therefore it was no dishonor to him to haue such a father. The like we might say of Ahaz, a most wicked man, and Hezekiah a most godly King, one of the best sonnes of one of the worst fathers: yet who accounteth the worse of good Hezekiah, because he had wicked Ahaz to his father? Ieroboam king of Israel set vp idolatry, and caused Israel to sinne, and therefore the Lord threateneth to bring euill vppon his house, that the dogges should eate him that dyed in the City, and the fowles of the ayre, him that dyed in the field, 1 Kings, chapter 14, verse 10: so that they should all be swept away, as a man taketh away dung, till it be all gone: yet God gaue him one good sonne, whom in mercy he tooke to himselfe, and saued as a brand out of the fire, or as a Sheepheard taketh out of the mouth of the Lyon two legges or a peece of an eare, Amos, chapter 3, verse 12: and therefore it is said, All Israel shall mourne for him, for hee onely of Ieroboam shall come to the graue, because in him there is found some good thing toward the Lord God of Israel.
The grounds of this truth follow. First, Reason 1 that election might stand wholly by grace, forasmuch as almighty God sheweth mercy, where and to whom hee will. If religion should descend from father to son in a common and ordinary course of generation or propagation without any interruption, it might be thought to bee a worke of nature, not of grace, and to proceede from parents, not from almighty GOD. Therefore bee often breaketh off that course, so that wicked parents haue sometimes good and godly children; and contrariwise godly parents haue wicked and vile children, that the purpose of GOD according to election, might stand, not of works, but of him that calleth, Rom. chap. 9, verse 11.
Secondly, it is sinne onely that bringeth shame and reproch, as we shewed and proued in the first Doctrine vpon this chapter: and therefore such as come of wicked persons and parents, if they forsake the sinnes wherin their ancestors and forefathers haue walked and wallowed as swine in the myre, can receiue no touch of disgrace, or blemish of honour, or stayne of name at all.
Thirdly, it is no credite or grace, for euill and corrupt children, to descend of godly parents; as we see in the children of Iosiah, he reformed religion betimes, and consecrated his young yeares, as it were his first fruites vnto God: howbeit his children walked not in the wayes of theyr father, but did that which was euill in the sight of the Lord, 2 Chron. 36, 5, 12: the righteousnesse of theyr father could doe them no good, but the wickednes of the wicked shall be vpon himselfe, Ezek. chapter 18, verse 20.
Vse 1 We learne from hence, that such as haue had euill parents, must acknowledge Gods great mercy toward them, and neuer forget what he hath done for them. He might iustly leaue vs in the wicked wayes of our forefathers, and giue vs ouer to follow their steps. And as one serpent engendreth another, so naturally doth one wicked man bring foorth another: and without a speciall grace preuenting, like father, like sonne: an euill roote, an euill tree: an euill fountaine, an euill streame. None ought therefore to iustifie the works of theyr progenitors, & thinke it enough if they follow them, but must consider whether they followed the right way, Psalm. 78, 8: rather they must say in humility, Wee acknowledge, O Lord, our wickednesse, and the iniquity of our fathers, for we haue sinned against thee, Ier. 14, 20. Dan. 9, 8. Psal. 106, 6. Esay 65, 7. How many do we see runne on in euill with theyr euill fathers? When Ieroboam had set vp two Calues, the one at Dan, the other at Beth-el, the rest that succeeded him in his seat, followed him in his sinne one after another, (like those that runne downe a steepe hill, neuer stay till they come to the bottome) vntill a worse arose, I meane Ahab, who sold himselfe to work wickednesse, and changed the idolatry of Ieroboam into a worse, bringing in the worship of Baal a strange god, whereas before they worshipped the true God, albeit in a false manner. Wherefore when God restraineth the childrē from those wicked wayes, and openeth theyr eyes to see the euill of theyr parents, how can it but be acknowledged and confessed to bee his good hand? and how should wee not say, that the waies of God are equall? Ezek. 18. Nothing is more naturall and ordinary, then of euill parents to haue brought foorth into the world euill children, Iob 14, 4. Ioh. 3, 6. Psal. 51, 5. Euery thing fructifieth according to his kinde; of bryars, what can come but bryars? Of thornes, what can wee looke for but thornes? Euery seede hath his proper body, 1. Corinth. chap. 15, verse 38. Do men gather Grapes of thornes, or Figs of thistles? saieth Christ, Math. 7, 16, yet behold how God, his mercy as it were preuailing and getting the vpper hand ouer his iustice, and his power altering our corrupt nature, behold I say, how God by his maruailous and strange worke, at which we may all wonder, maketh Grapes to grow of thornes, and Figges to spring our of thistles; Hee maketh the barren woman to beare and to be a ioyfull mother of children, Psalm. 113, 9. Gal. 4, verse 27: and them that were cut out of the Oliue tree, which was wilde by nature, to be graffed contrary to nature into a good Oliue tree, Rom. chap. 11, verse 24. Whence did Abraham himselfe spring, but of an idolatrous stocke? for his fathers worshipped strange gods on the other side of the flood, Iosh. chapter 24, 2, so that God shewed mercy to him, and called him from his Countrey and kindred, and from his fathers house, Gen. chapter 12, verse 1.
Secondly, we are from hence admonished Vse 2 and prouoked to repent and turne vnto God. Nothing can blot out the remembrance of the oppression, cruelty, wickednesse, and prophanenesse of vngodly parents, but the repentance of theyr children, Ezek. chapter 18, ver. 30, 31. A wicked life ledde by wicked parents, is as the skinne of the black-moore, or as the spots of a Leopard: it is written or grauen with the Pen of a Diamond, all the water in the sea cannot wash it away, nor all the nytre & sope in the world cannot purge it, but it cleaueth to the children, and to the childrens children, as a leprosie: onely true repentance is able quite to blot it out. This is as the Fullers earth, that can scoure out all the staynes and blots of parents, that they shall not cleaue to the children, and therfore the Prophet calleth to them to repent and turne themselues from all their transgressions, that iniquity bee not their ruine, Ezek. 18, 30, 31, they must make them new hearts and new spirits. And vntill the childe haue learned this, to blot out his fathers sins by repentance, the reproch of them cleaueth fast vnto him: but when once he hateth and forsaketh them, they are none of his, they dyed in the bed, and are buried in the graue of his father, neuer to arise nor to bee charged vpon him or his name. For as repentance blotteth out the remembrance of sinne before God, as if it had neuer beene, so ought it much more before men, whose praise is to bee like theyr heauenly Father.
Thirdly, no man ought to obiect the sinnes Vse 3 of parents (whether dead or aliue) or the punishment befallen vnto them, though they haue liued an vngracious life, or dyed an ignominious death, to their children that doe not approue of their waies, neyther follow them in wickednesse. It was no disgrace or reproch to these sonnes of Korah, to haue a traitor and rebell to their father, that made insurrection against the lawfull Magistrate, and [Page 1111] was consumed with fire from heauen, & therfore there is as honourable mention made of them in holy Scripture, as there is dishonourable of their father. It was no discredite for Ruth or Rahab to come, the one from the Moabites, who were branded with infamy from their first conception, Gen. 19, 37. the other from the Canaanites who were cursed in their first father, Gen. 9, 25. and all of them vowed to destruction, Gen. 15, 16, 18, 19, &c. If the father bee an Ammorite, and the mother an Hittite, yet if the childe bee a true Israelite, in whom is no guile, Iohn 1, 47. as it is sayde of Nathaniel, it shall be his greater prayse and glory, rather then any shame and ignominy vnto him; as it was more admired that any good shold come out of Nazareth, then out of Ierusalem. If a man haue an adulterer, or drunkard, or murtherer, or prophane person vnto his father, or haue had such forefathers for many generations, yet shall their sinnes dye with theyr persons, and be remembred no more, whensoeuer the sonne forsaketh those their wicked wayes. No man therefore must cast them in the teeth, or vpbraid any beleeuer with the sinnes of his vnbeleeuing parents. If a man come of Turkish or Heathenish parents, that neuer beleeued in Christ, nor acknowledged the true God, yet God will accept of those yt forsake this infidelity and impiety: who therfore are we that we should vpbraid them with the blots and infirmities of their fathers? For, as the godlynesse of the father shall nothing helpe the vngodly childe, but the soule that sinneth shall die the death: Ezek 18, 20: so the vngodlinesse of the father shall nothing hurt the godly, because he renounceth it and hateth it as an enemy. The practise therefore of those is euill, that lade and burthen with cart-loads of reproaches, those that are not to be touched in their owne persons, because of the vices and sins of their parents.
Vse 4 Lastly, we must learne, that it shall on the other side be no honor, credite, comfort, or commendation, to descend from godly and worthy Ancestors, if we degenerate from thē as a base and bastard brood, Ezek. 18, 10, 13. It is the manner of many to stand much vpon their pedigree, which the very heathen derided as great vanity, and accounted nothing indeede their own which themselues had not done: for what hath a coward to do, to glory in the valour of his Fathers? And they made choise rather to descend of vnnoble Parents,Ouid. metam. lib. 13. so themselues were noble and renowned thorough vertue, then to come of worthy Progenitors,I [...]uenal. Saty. 8 and themselues to grow base & degenerate out of kinde. This did the Prophet tell Iehoiachim, Ier. 22, 15, 16. Did not thy father eate and drinke, and do iustice & iudgement, and then it was well with him? he iudged the cause of the poore, &c: but thine eyes and thy heart are not but for thy couetousnes, and to shedde innocent blood, and for oppression and violence to doe it. Hence it is, that Iohn the Baptist telleth the Iewes, that they should not boast of theyr progenitors, to say, They had Abraham to their Father, Mat. 3, 8, 9. They gloried much in this carnall priuiledge, and thought the whol seed of Abraham by generation of the flesh to bee within the couenant of grace, and should bee partakers of saluation; and in a proud conceit of this external glory, grew to contemne the Gentiles as a people forsaken of God. But there is an Israelite in the couenant, and an Israelite out of the couenant, as there is a Iew that is outward, and a Iew that is inward, Rom. 2, 29. & 4, 16: as there is an election that is generall, and an election more speciall taken out of that generall. There are sonnes of Abraham according to the flesh,Rom. 4, 16. and there are heyres of the faith of Abraham: as the Lord himselfe saieth, Mal. 1, 2. Is not Esau Iacobs broth [...]? Yet I haue hated Esau, and loued Iacob. Wherefore, when the Pharisies said, Wee haue Abraham to our father: Christ answered, If ye were the children of Abraham, ye would do the works of Abraham: but now ye are of your father the diuel, Iohn 8, 39, 44. Let no man therefore reioyce in the flesh, neither stand vpon the gifts giuen vnto others, as it were to decke himselfe with the feathers of other birds. Paul the Apostle of the Gentiles sheweth, that hee might haue confidence in the flesh, and if any other man thinketh that he hath whereof he might trust in the flesh, he had cause much more: hee was circumcised the eight day, he was of the stock of Israel, and of the Tribe of Beniamin, he was an Hebrew of the Hebrewes, and as touching the law a Pharisie, Yet what things soeuer might be gaine vnto him, the same hee counted losse for Christs sake, yea as dung that he might winne him, Phil. 3, 7, 8. Let euery one therefore labour to haue grace in his owne heart, knowing, That the iust shall liue by his owne faith, Hab. 2, 4. forasmuch as the faith of the father cannot profit the child that is without faith.
12 The sonnes of Simeon after their families: of Nemuel the family of the Nemuelites, &c.
13 Of Zerah the family of the Zarhites, &c.
14 These are the families of the Simeonites, twenty and two thousand, and two hundred.
In the description of this Tribe, we are to consider the small number and little company in comparison of the other Tribes, and of themselues also, compared with the former summe. For whereas before they were 59300 they are now onely as wee see 22200. If any aske what may bee the cause of this great abatement, Obiection that there were so many before, & now fallen to be so few? Answ. The reason is to bee taken out of the last history remembred in the former chapter, to wit, that one of the Princes of the Tribe of Simeon, being accompanied with many others of that Tribe, and backed and countenanced with them, committed [Page 1112] a most shamefull and shamelesse acte before his brethren, and brought a Midianitish harlot into the hoast in the sight of Moses; yea, he was no doubt a moouer and perswader of others to commit the like wickednesse, whereby it came to passe, that the greatest number of this Tribe perished with him in that greeuous plague. For it was reason that as they did partake with him in the Whoredome, so they should communicate together in the punishment. Hereupon it fell out, that whereas all the other Tribes in a manner surmounted the former account, or at least equalled the same, this fayled much of the former summe. This is to be noted of vs in this place, seruing as a good commentary and exposition of the words of Moses, Deut. 32, 6. where Simeon is wholly left out.Doctrine. It is hard to forsake society with wicked men, whē we are once entred into it. This teacheth vs, that it is a very hard thing, to auoyd, shun, and breake off our society with wicked men, when once we are entred into it, but we follow and pursue it with greedinesse till we be punished together with them. It is hard to bee kept from contracting friendship and fellowship with them: they are cunning to insinuate thēselues; and if they be not called to vs, they will call themselues; and if they be not bidden, they are as shamelesse guesse, they wil inuite them selues. If at any time they be thrust out of our company, they will seeke to enter againe: and if the doore be barred against them, they wil winde in themselues (like the Theefe) at the window, rather then they will stand without, that is, they will take all occasions to force themselues vpon vs. And if we finde it hard not to contract it, we shall finde it much harder to breake it off, being once contracted: & doubtlesse neuer harder then in these dayes of sinne, wherein iniquity hath gotten the vpper hand, Exod. 33, 32, 33. Deut. 7, 2, 3, 4. 2 King. 8, 18.
Reason 1 The grounds are, because sin is a cunning Orator, able to moue much: so is euery sinner, though otherwise neuer so simple, a cunning Rhetoritian, speaking in the enticing words of mans wisedome, or rather of the diuels eloquence: and therefore they seldome plead, but they perswade: they sildom come, but they ouercome. They compasse sea and land, they spare no time, or place, or meanes, to win whomsoeuer they can to themselues, Prou. 7, 21. Secondly, our nature is prone to decline vnto euil: for, as sin is strong twisted as a cartrope to draw others, so we are of our selues weake and feeble, ready to yeeld and to giue ouer vpon euery occasion, euen of our selues through our inbred corruption, thogh none do entice or intrap vs; much more then when we are proued and prouoked. We see it by the Israelites that suffered the Heathen to liue among them, they soon learned their waies and serued their idols, which were a snare to them, Psal. 106, 35, 36.
Vse 1 This reproueth all such as enter into league with such persons, they euen offer their hands and feet to be bound as it were in chaines, and they become afterward as prisoners and vassals to them. The chaines of sin are small and subtle in the beginning, they are not easie to be espied while they are more easie to be passed ouer, or to be broken: and so much lesse easie they are to bee discerned, because they promise pleasure or profit, liberty or life; howbeit afterward hauing taken hold, they do so claspe and inclose the poore prisoner, that he can hardly free himselfe. This is the ruine and downfall of many. If wee make much of the sinner, we cannot long hate the sin: and therefore the Apostle ioyneth them both together, and chargeth vs to auoyd both the one & the other, Eph. 5, 7, 11. Be ye not partakers with thē: and afterward he addeth, Haue no fellowshippe with the vnfruitfull works of darknesse, but rather reproue them. If then we be continualy in company with euill doers, the continuall custome of seeing and hearing euil, dimmeth our fight, and stoppeth our eares, and hardeneth our hearts, and taketh away out feeling, that wee can neither see the vglines of sin, nor heare the cry of it, nor feele the foulnes of it, yea it stoppeth our mouths that we cannot, nor dare not for feare of offence reproue any of theyr euill wayes, but first we winke at them, and afterward we ioyne with them.
Secondly, we see hereby the error & vaine Vse 2 perswasion of many men, that for pleasure or profit, or such like carnal respects yoke themselues with prophane persons, who glorie and boast that they can easily and quickly breake off society with them whensoeuer they list, & leaue their company at their owne pleasure or leysure. But these men are much deceiued, & know neither the deceitfulnesse of sinne, nor cunning of a sinner, nor the iudgment of God. For marke when we list, we shall finde by experience few examples of such as haue returned from carnall and corrupt company. And heereby it appeareth to be true, because when as such as delighted to stand in the way of sinners, once went seriously about it, to shake off their fellowes, and to leaue their folly, they haue bene discouraged with the difficultie of the worke, and found it as hard as for a prisoner to shake off his fetters that are made fast about him. When Peter lay in prison, he could not with all his might free himselfe from his irons, it was the hand of the Angel that deliuered him from those chaines, Acts 12, 7: so all the power and strength that we haue is not great enough to set vs at liberty from the snares of sinne, it must be a superiour and supernaturall worke, that we may confesse and say, This is the finger of God. The strong man keepeth vs vnder lock and key, Till a stronger then he commeth, and taketh from him all his Armor, wherein he trusted, and diuideth the spoyles, Luk. chapter 11, verse 22. Nay, the more strength a man thinketh he hath to withstand any sin, or to resist the sinner, the sooner he is ouertaken with the one & the other. For this perswasion [Page 1113] ariseth from presumption in himselfe of his owne giftes, and this breedeth in him security, and so in the end thorough a proud opinion he hath of his great strength, hee groweth so retchlesse and carelesse, that he feareth not to commit any sinne whatsoeuer. This wee might expresse and enlarge by the example of Peter, Math. 26. The Scripture setteth him downe as a glasse before vs, that so often as we looke vpon him we should take notice of our owne frailty and weaknesse. And doubtlesse this is the cause why God oftentimes in his iust iudgement forsaketh men, and leaueth them vnto themselues, because they make flesh their arme, and presume vpon their own strength. Hence it is that they are oft [...]n ouertaken with those sinnes, which otherwise, if they had feared with a godly iealousie their owne hearts, he would haue kept them from the pit of them. So then it is a vaine thing for men to vse the company of those that are prophane and wicked, vnder an euill-grounded conceit and foolish imagination of their own ability to stand fast, seeing it is so hard a thing to forsake and shake off their society.
Vse 3 Lastly, it admonisheth euery one, that there is required great warinesse and watchfulnesse of him, to forsake the company, and abandon the society of those that are wicked men. For the hardnesse of this duty should stirre vs vp to be so much more carefull and fearful of our selues. Therefore we ought to labour after a sound faith, that we may beleeue this to bee true: for this is the foundation of the whole building. Faith is that which wil beget feare, and feare will beget diligence and circumspection to auoyde that which is euill. Thus it was with Noah, hee did beleeue that GOD would destroy the world, or else he had himselfe beene destroyed with the vnbeleeuing world: therefore also he feared, knowing that hee who had threatned would performe. And what did this feare work in him? was it idle? No, it caused him To prepare the Arke to saue himselfe, and to enter into it, going from the rest of the world, and separating himselfe and his family from them, Heb. 11, 7. So then these three go together, faith, feare, and diligence. Faith breedeth feare, and feare bringeth carefulnesse. If we haue faith to beleeue the danger of euill company, and how hard it is to separate from them, and to touch nothing of theirs, as we heard chap. 16, 26: where Moses saith, Depart, I pray you, from the Tents of these wicked men, and touch nothing of theirs, lest ye bee consumed in all their sinnes: this will make vs beginne to be fearefull, to feare our owne estate, lest we be suddenly surprized and supplanted, and then it will make vs carefull and watchful ouer our own harts. But wher there is want of this faith, there men are rash and foole-hardy, and feare nothing at all, and so like blinde men they fall into the pit, & cause others to fall. This is the cause that Satan in the beginning laboured to batter this fortresse, and to vndermine the faith of our first parents, that they should not beleeue ye word of God, and so entertaine communication with him, Genes. 3. So hee sought to shake the faith of Christ in the first place; but the Prince of this world found nothing in him. Let vs therefore take to vs the shielde of Faith, wherewith we shall be able to quench all the fierie darts of the wicked, Ephes. 6, 16. And albeit we cannot but liue in the world with wicked mē as the Apostle teacheth, 1 Cor. chap. 5. verse 10: yet must wee beware wee do not eate with them, verse 11. that is, conuerse with them, and ioyne in league with them, lest if wee run with them into euill, it turne to their and our destruction. To conclude therefore, let vs remember that if wee be partakers with them in their sins, we shall also be partakers in their punishment; and learne to be faithfull, fearefull, and carefull.
52 And the Lord spake vnto Moses, saying:
53 Vnto these the Land shall bee diuided for an inheritance.
54 To a fewe thou shalt giue the lesse inheritance: to euerie one shall his inheritance bee giuen, according vnto those that were numbred of him.
55 Neuerthelesse, the Land shall bee diuided, &c.
56 According to the lot shall the possession therof be, &c.
In these words, we haue the second part of the Chapter, containing the commandement of God, touching the diuiding of the Land, amplified by the forme or manner of the dooing of it: first, by an Arithmeticall proportion according to the number of names, hauing regard to the multitude or fewnesse of them, they that were moe in number were to haue the greater inheritance, and they that were fewer, a lesser. And this was one end of this new numbering taken of the people in this place, whereas they had beene numbred before. Secondly, to auoyd partiality and contention, it must bee done by Lot, that they might rest in that diuision no lesse then if it had beene done by the immediate voyce of God from heauen. So then, as all the Tribes had not an equall number of persons, so they were not to receyue an equall measure of inheritance: and as they differed in multitude, so they were to differ in their portion and partition of the Land. If they had receiued all an equality, some should haue beene burthened with superfluity, and others streightned through penury.
The Doctrine arising from hence is this:Doctrine. God prouideth sufficiently for all his people. That God prouideth sufficiently for all his people. Euery man hath his portion assigned him of God vpon the earth. It is his will and [Page 1114] pleasure that all should haue their measure of earthly things, not some to haue all, and some nothing at all, but all to haue some part, Deu. 15, 7, 8, 10. God would haue no begger in Israel. When the Lord sent downe Manna, and fed his people with Angels food, all the hoast from the highest to the lowest had enough; He that gathered much had nothing ouer, and hee that gathered little, had no lacke, Exod. 16, 18. 2 Cor. 8, 15. To this end he instituted deacons in the Church, mercifull men to looke to the poore, that none should bee neglected in the dayly ministration, Actes 6, 1, 3. & 4, 34: there was none in the Church of Christ that lacked, forasmuch as distribution was made to euery one according as he needed. This was no Anabaptisticall communion, but a Christian communication of outward and earthly things, as euery man had neede. And heere we haue not a disanulling of propriety, but an establishing of charity. The Euangelist Luke describing the state of the church after Christs ascension, saith, that the multitude of them that beleeued were of one heart and of one soule, neither said any of them that ought of the things which he possessed was his owne, but they had all things common, Act 4, 32. Rom. 12, 13, 2 Cor. 9, 9.
Reason 1 The reasons are manifest. For he prouided for man in the beginning before hee had any being or beginning, as he prepareth milke in the mothers brest before the infant be broght forth into the world. He made all things necessary for man, before he made man himself, Gen. 1. & 2. much more will he prouide for vs after we haue life and bodies giuen vnto vs.
Secondly, who gaue vnto vs life? & whence haue wee receiued our bodies? Is it not from God? is not he our Maker? and are not wee ye worke of his hands? Our Sauiour teacheth vs, That the life is more then meate, and the body thē raiment, Matth. chap. 6, 25. If then we haue receiued life from him, wee shall also receyue meate to sustaine life: and if he haue giuen vs our bodies, he will giue vs garments to cloth our bodies, and to couer our nakednes.
Thirdly, he feedeth all his creatures that he made, He causeth grasse to grow for the Cattle, & hearbe for the seruice of man, that hee may bring forth food out of the earth, Psal, 104, 14. Yea, the yong Lions roare after their prey, and seeke theyr meate from God, verse 21. He giueth to the beast his food, and to the yong Rauens that cry, Psal. 147, 9. The Lord is good vnto all, and his tender mercies are ouer all his workes, Psal. 145, 9. So the eyes of all waite vpon him, and hee giueth them their meate in due season, hee openeth his hand, and satisfieth the desire of euery liuing thing, verse 15, 16: much more then will he prouide for man whom hee made after his owne image, and set him to rule ouer ye beasts of the field, and the fowles of heauen.
Fourthly, euery man by the instinct of nature, and the light of grace prouideth for his owne children, and supplieth all their wants, and euery Gouernor ministreth food and necessary things for his family, Prouerb. 31, 15. and he that doth not this, Hath denied the faith and is worse then an Infidel, 1 Tim. 5, 8. We are Gods owne people, we belong to his household and family: he is the Creator, and we his creatures: he is our father, and wee his children: he is our master, and we his seruants: he is our sheepheard, and we his sheepe. If then he should not feede vs and prouide for vs, hee should deny himselfe, and falsifie the worde that is gone out of his owne mouth, which is vnpossible. This reason is vrged by our Sauiour Christ, Matth. 7, 9, 10. Luke 11, 11, 12, 13.
This reproueth those that neuer thinke they Vse 1 hau [...] enough, neyther will know what is sufficient, no not when God hath giuen them great plenty and abundance. They that haue much are yet desirous of more, and they that are full thinke themselues empty. Hence it is, that though they haue much laide vp in store for many yeeres, Luke 12. yet they haue no vse at all of it, no benefit by it, no comfort in it. As it is a great blessing of God to giue riches, and an heart to vse them, nay it is a twofold blessing: so on the other side, it is a great iudgement to haue this worlds good, and to bee a slaue vnto it, to serue it as his master, and to worship it as his god. For first of all these men do wonderfully fret and fume,The euils of couetousne [...] vex & torment themselues, especially when any thing crosseth their desire (and the least occasion wil do it) the want of contentation setteth the minde vpon the Racke, that they haue lesse peace of heart and comfort of theyr life then the poore man. For when his labour is done (which thorough custome and continuance is made light and easie) his sleepe is sweete, and his rest is pleasant: whereas the other disorder, disquiet and distemper themselues in heaping vppe riches, and cannot tell who shall inioy them, or whether their heyre wil prooue a wise man or a foole, Eccles. 2, 19. 1 Tim. 6, 9, 10. Secondly, they bewray much impiety and infidelity, that their hearts are destitute of true godlinesse, whatsoeuer shew they make to the contrary, 1 Tim. 6, 6. Psal. 119, 36. Iames 1, 27: for the immoderate desire of riches ouerturneth the order and course of nature, and maketh the soul which is heauenly to be altogether earthly. Thirdly there is no sinne which a couetous man will not commit for his gaine, and therefore the Apostle calleth it the roote of all euill, 1 Tim, 6, 10. It is in effect the breach of the whole law. It setteth vp a strange or false god in the heart, and therefore is called, The worshipping of Images, Col. 3, 5. and the couetous person an Idolater, Ephes. 5.5. Hee will sweare and stare, hee will curse and blaspheme to get an halfepeny, Prouerb. 30, 9: he regardeth the Sabbath no more then his old shooes, & will damne his owne soule to fill his purse, and to feede his belly, Amos 8, 5. It is therfore a mother sinne, and a capitall euill. It was the cause of lying in Gehazi, 2 Kings 5, 25. of murther in [Page 1115] Ahab, 1 Kings 21, 19: of treachery in Iudas, Matth. 26, 15. of theft in Achan, Iosh. 7, 21. of Apostacy in Demas, 2 Tim. 4, 10. Lastly, it worketh a distrust for the things of this life in the goodnesse and prouidence of God, that they dare not trust him for their daily bread, who notwithstanding prouideth for all his creatures, that they might haue what to suffice them, and learne to depend vpon him.
Vse 2 Secondly, it is the office of God to prouide for all liuing things that haue life and breath in them, he hath enough to sustaine them all, but we are more worth then thousands & ten thousands of them; and hee maketh them to feed vs, as he commanded the rauens to feede Eliah, who brought him bread and flesh in the morning and in the euening, 1 Kings 17, 4, 6. Do wee then at any time want prouision, so that wee know not what to do, or where to become, or which way to turne our selues? It is as much as if God tolde vs, it is his charge to giue vs whatsoeuer is meete and sufficient for vs, as a faithfull Steward that prouideth for all his family, be it neuer so great. And seeing hee feedeth the wilde beasts which houle and bray, without knowing that there is a maker which should nourish them: how then ought we to depend vpon him, who are sure that hee hath set vs in the world, to maintain vs as his creatures, and to feed vs as his children in it? This is after a sort natures prayer, to make suite to God for succor and sustenance, as Iob 38, 41. He prouided for the Rauen his food, when his yong ones cry vnto God. Their crying is as it were a confession of their neede, which cannot bee supplyed and releeued but by God onely; and therefore he will not leaue vs destitute, Math. 6.26. But some may say, how doth the crying of the Rauens, Obiect. and the roaring of the Lyons tend to God? or how do they aske their food of him? Alas, they know nothing concerning God: the swine that grunteth vnder the tree, neuer lifteth vp his eyes so much as to the tree from whence the Mast falleth. How thē shold they seeke their meate at the hands of God? Or how should they vnderstand the things of God, who vnderstand not the things of men, but as vnreasonable creatures are led onely by sense and appetite? Answ. I answer, there is no more ascribed to the Rauens and Lyons, then is to be vnderstood of all other creatures. But it importeth these two things: first, that it is God who through his prouidence prouideth, and through his goodnesse giueth meate vnto the Lyons and all other creatures. It is he that vpholdeth all the workes of his hands that none perisheth that was formed in the beginning, Psal. 111, 4. Secondly, the crying and yelling of brute beasts, wrung from them by the force of famine and hunger, is instead of a calling on him, and hath after a sort the nature of a prayer for meate & maintenance. As if one should say, that the yong childe, the infant and suckling that hangeth at the mothers brests, when it crieth, seeketh to the mother for foode and sustenance, albeit it haue no knowledge of the mother, neither of the mothers duty or tender care ouer it: but because the necessitie of the childe doth properly belong vnto the care of the mother. Now then to apply these things, if the cry of the vnreasonable creatures haue the force and power of a calling vppon him, how much more are wee to beleeue, that the prayers and groanes of the faithfull, haue indeed the force of a feruent and earnest prayer, yea albeit sometimes they speake nothing distinctly and directly vnto him?
Thirdly, it is our duty to praise the name Vse 3 of God, and to giue thankes to him humbly and heartily, when he hath fed vs with his blessings euery day, Psal. 104, 1. & 103, 1.5. wher he prouoketh his soule to offer vp this sacrifice, and all that is within him to blesse his name, who redeemed his life from destruction, and satisfieth his mouth with good things. Let vs not therefore be vnthankfull for his mercies, nor forget any of his benefites. The naturall man taketh his daily bread as a fruite of his owne labour, not as the gift of God, & therefore no maruell if he do ascribe the praise and glory to himselfe. But if wee consider aright that it is God who feedeth vs, and that wee haue not so much as a bit of bread, or a drop of water to do vs good, but we must aske it & receiue it at his hands, it will teach vs to giue the glory to his name, and to lift vp our hearts in thanksgiuing to him.
Lastly, it becommeth vs to ascend as it were Vse 4 by steppes to an higher comparison, from the body to the soule, and from the meat that perisheth to that which endureth to euerlasting life. For seeing wee vnderstand that GOD is thus carefull to feede our bodies, it is much more reason that we should seeke at his hands the nourishment of our soules. If we haue not this skill and consideration in vs, the Fowles of the aire, and the beasts of the fielde will bee witnesses against vs to condemne vs. This is the voyce of faith, the other the voyce of Nature. Nature is wise enough to tell vs when wee want prouision for the body, but it must be the office of faith to tell vs when wee want food for the soule. Wee are ready to cry out oftentimes, What shall we eate? or what shall we drinke? or wherewith shall we be cloathed? Mat. 6. but few feele the wants of their soules though they be like to perish and pine away; wherefore our Sauiour teacheth vs, Matth. chapter 6. verse 33. First of all to seeke the Kingdome of God, and then all other things shall bee ministred vnto vs.
57 And these are they that were numbred of the Leuites, after their families, of Gershon, &c.
58 These are the families of the Leuites, the family of the Libnites, and the family of the Hebronites, &c.
59 And the name of Amrams wife, &c.
60 And vnto Aaron was borne Nadab & Abihu, [Page 1116] Eleazar and Ishamar.
61 And Nadab and Abihu dyed when they offered strange fire before the Lord.
Wee haue here the third and last part of the chapter, touching the numbering of the Leuites apart by themselues, branched out into three principall families, but specially Aaron is insisted vpon, to whom the Priesthood was giuen, who is described both by his parents and by his posterity, and among his posterity Moses againe singleth out the fact of Nadab & Abihu, who died when they offered strange fire before the Lord. And albeit we haue spoken of this before, chap. 3, 4. yet being offered again let vs consider better of it. For whereas God commanded fire to bee duely and diligently kept alwaies burning vpon the Altar, wherewith the sacrifices were to be consumed, and must neuer be suffered to go out, Leuit. 6, 9, 12, 13. they presumed to offer sacrifice with strange fire, and therefore dyed before their father; for as well they might haue taken a strange beast, as a strange fire, the one beeing no lesse forbidden thē the other. Wherby we see, ye euil persons are cut off betimes, 1 Chro. 24.1, 2: and are not suffered to liue out halfe their dayes. This heauenly fire which GOD sent to consume his sacrifices was brought into the Temple built by Salomon, and there it continued from one generation to another vntill the destruction of the Temple and the City.The 2. booke of Macchab. not Canonical. True it is, the author of the second book of Macchabees telleth vs a tale, that when Nehemias had builded the Temple and the Altar, he offered sacrifice with this fire: for when tht Fathers were ledde into Persia, the Priests that were deuout tooke the fire of the Altar priuily, and hid it in an hollow place of a pit without water, where they kept it sure, so that the place was vnknowne to all men: wherefore he sent for the posterity of those Priests that had hid it, howbeit they could finde no fire, but thicke water, which being sprinkled vpon the wood and sacrifice, there arose a great fire, so that euery man that saw it maruelled, 2 Maccha. 1, 18, 19, 20, 21, 22. Wher we see, two things are coupled together, the building of ye Temple and Altar by Nehemiah, and the sending of fire from heauen by God; these may well bee ioyned, the one being as true as the other. But it is plaine by the whole Scripture, that Nehemiah builded not the Temple, if we shal consider the circumstances either of the persons, or of the time, or of the place. For the Altar was builded by Zerubbabel and Ioshua in the reigne of Cyrus, so soone as by his proclamation they returned from the captiuity of Babylon, to wit, the seuenth moneth after, Ezra 3. And touching the Temple, though the foundation beganne to be laide while Cyrus himselfe yet liued: yet it was not ended & finished before the sixt yeare of the reigne of Darius Nothus, Ezra 6, which was many years after, Iohn 2, 20. But Nehemiah was then in Babylon, and not yet come to Ierusalem, forasmuch as hee obtained leaue of the king of Persia to go thither, in the 20. year of Artaxerxes Mnemon the successor of this Darius, Ezr. 4. & 7. Neh. 1, & 2: by which computation of time it will appeare, that the Altar was builded an hundred yeares and more, and the Temple finished at the least 30. yeares before the comming of Nehemiah: so that the author of this second booke of Macchabees is not a little deceyued in his Chronology, and discouereth that he wrote by a meere humane spirit, according to his owne confession in the shutting vp of the booke, wherein hee craueth pardon for his slips and ouersights, 2 Ma. 15, 38.3 [...] & we see there was great need he shold do so. Now from the former premisses I reason thus:
This fire discouered to Nehemiah, was kindled of God when he had builded the Temple and the Altar.
But he neuer builded the Temple and the Altar:
Therefore this fire was neuer kindled of God.
Againe, the author of that booke testifyeth, that after Nehemiah had receyued this fire from God, the king of Persia built a Temple vnto it: but wee may truly affirme hee neuer built any such Temple, forasmuch as ye Iewes neyther had, neyther indeed might haue, any other Temple then one, and that at Ierusalem, before the comming of the Messiah, which the Lord had chosen to put his name there. It might be that the kings of Persia & that king in particular might builde a Temple to fire, wc they worshipped as God, howbeit this is spoken by way of supposition, and hath no relation to the fire here spoken off. Neyther can this be vnderstood of the Tēple at Ierusalem, but must be referred to some other built elswhere if haply any were built at all. For it is sayde that after the Temple and Altar were builded, and Nehemiah had offered sacrifice, this came to the eares of the king of Persia, and then hee commanded this supposed Temple to be erected. Againe, Nehemiah expressing his iourny vp to Ierusalem, and comming to the sepulchers of his fathers, maketh no mention of the finding of any such fire, which no doubt he wold haue done, if any such had beene offered vnto them. For he reporteth many & sundry things done by him in that booke, hee mentioneth their offering of sacrifices with great ioy and gladnes, chap. 12. how is it then that he omitteth this miracle? Doubtlesse if he had receiued so great & miraculous a benefit, he would not haue forgotten it, neither indeede could without note of vnthankfulnesse, which was farre from that deuout and religious man. Furthermore, the setting vp of this miracle of the new-found fire hid in the pit, and after discouered by the Priests, and kindled by the Lord, is the weakning and shaking of a great mystery and foundation of the Christian religion. For it is written, that the Iewes were stirred [Page 1117] vp by the Prophets to proceed cheerefully in building of the Temple, because the glory of that latter house should be greater then of the former, Hag. 2, 9, which prophecy is agreed vpon to be fulfilled, in that Christ was borne while the second house stood, wc he made famous and renowned by his presence, by his doctrine, & by his miracles, Luke 2, 46, & 7, 8. There also did the Apostles begin the preaching of the Gospel, which taking his beginning from Sion and Ierusalem, was spread abroad from thence into all the earth. Many were the priuiledges and prerogatiues of the Tabernacle framed by Moses, and of the first house builded by Salomon; they had the fire from heauen, the Arke of the Couenant, the pillar of the cloud, the Vrim and Thummim, and the succession of the Prophets: but the second house built after their returne from captiuity wanted all these; therefore while it stood, the Messiah must come (being greater then all these) that through his presence, who was to be the ruler in Israel, Mic. 5, 2, the glory of the latter house might be greater then the former, and so the prophecy should be fulfilled. But if this story were true, which is broached by the writer of that book, the latter Temple should bee more glorious and famous through this miraculous fire then the former, For in the former, the sacrifices were onely consumed with fire, & that fire was sent from God, and nourished by the continuall ministery and attendance of the Priests: but in the latter temple, they should haue had not onely the same fire with the other, but the fire preserued by a wonderfull miracle, & that in a contrary element:Fire burned [...]nto water, & water into fire. yea, heere are many miracles heaped together: for as that fire was preserued in water, so of yt thicke water (into which it was changed) was the fire kindled againe, 2 Macab. 1, 22: and that which is more, when the sacrifice was consumed, Nehemiah is said to haue commanded the water that was left to be powred on the great stones; whereby was kindled a flame which was consumed by the light that shined from the altar, verse 31, 32. And this is so apparent that the Iewish Rabbines that haue the vayle before their eyes, or rather before their harts, haue acknowledged the truth herof, that the 2 house had not that fire which the former had, contrary to the opinion of that writer. And yet notwithstanding the euidence of the former reasons and the confession of the Iewes themselues, hee sticketh not in the next chapter, to alleage the Prophet Ieremy, as if he had commanded them that were carried away to take with them the Tabernacle, the Arke and the fire, as hath beene signified, 2 Maccab. 2, 1. But to leaue all these assertions deliuered with warrant, let vs come to the doctrine offred to our considerations in the destruction of the 2.Doctrine. It is a sin to decline from the worship of God. sons of Aaron, because they offred strange fire, to wit, that it is a sin & impiety, which the Lord leaueth not vnpunished for any man in ye outward worship of God, to decline from the Law of God. He appointed to burne euery sacrifice with fire taken from the Altar, which was continually kept and nourished for that purpose. They altered Gods ordinance, and are therefore striken suddenly from heauen: so that it is a great sinne for any Church or particular person to swarue from the Law of God in the worship of God, as appeareth by many examples & testimonies of holy Scripture, 1 Sam. 13, 12, 13, 14. 2 Chro. 26, 16, 17, 18. Math. 15, 9. Col. 2.20.21, 22.
The grounds are plaine: first because the Reason 1 word of God is the rule of all things that wee are warranted to do, and more generally it is the rule of Gods worship, so that to decline from this rule to the right hand or to the left, must needs be a great sinne which GOD abhorreth, Deut. 12, 8, 13, 32. In an art to vary from the rules of the art is a great errour; thr carpenter and mason are guided by their line and leuell; the Law of GOD is the square and rule of his worship: the more closely wee keepe our selues to this rule, the more warrantable are our workes: if wee decline and depart from it, wee wander in errour, and the farther we goe from it, the more we are out of the way. Secondly, that starting and swaruing from the Law, reprooueth and checketh the wisedome of God, who is Wisedome it selfe, Pro. 9, 1: as if we were able to direct him, and knew what belongeth to his worship better then himselfe. An artificer in his worke cannot abide to bee checked and controlled by those that know not so well what belongeth vnto it as he doth:Iam. 4.12. so the wise GOD, the supreme Lawgiuer cannot endure that men should decline from the order which hee hath settled and established in his worship, and prescribed vnto them in his Word, and therefore he accounteth it a great sinne and impiety in any that attempt the same.
This reprooueth the Church of Rome Vse 1 which is as a body infected with many diseases, and running sores. For their whole worship in a maner is an apostacy from God, full of dangerous wounds that cannot be cured, as wee may see by their worshipping of images, prayer in a strange tongue, communion vnder one kind, and an hundred such like horrible corruptions, which are so many prophanations of the worship of God. These men set the Law of God at nought, and thinke themselues wiser then he, and preferre their owne traditions before his commandements, and so worship him by the precepts of men, Math. 15.6, which is a vaine worship, and maketh his Law of none effect.
Secondly, it serueth as a direction to the Vse 2 Church what they receiue, & to godly Magistrats what they establish by their authority, that in the worship of God they alwayes set ye law of God before their eies, & allow nothing but that wc is grounded vpō the rules of ye same, yt they adde nothing to it, & take nothing frō it. [Page 1118] For this cause the King must write him a coppy of the Law in a booke that it may be euer with him, that he may reade in it all the dayes of his life, and learne to feare the Lord his God, Deu. 17, 18, 19. This was taught to Ioshua, chap, 1, 8: and practised by Iosiah, 2 Chron. 34, 16. If they cleaue to this rule, they must continue: if they haue declined, they must returne & cause others to returne, and reforme what hath bin amisse. This the Pharisies acknowledged, when they said to Christ, By what authority dost thou these things, &c. Mar. 11, 28: and Ioh. 1, 19, they said to him, Who art thou? what sayst thou for thy selfe? If it bee in the Gospel of Christ, or in the bookes of the Prophets and Apostles, we must willingly receiue it, and be guided by it: if not, we must refuse it, otherwise wee bring vpon our selues manifest destruction.
Vse 3 Lastly, it behoueth all priuate persons that liue in a Church, wherein true Religion and the pure worship of GOD is established, to submit themselues to those things that are agreeable to the word, howsoeuer they bee not agreable to their affections. For as wee must giue obedience to the Scriptures,Bernard. whether they speake as we would haue them, or whether they speake not as wee would haue them: so in a reformed Church where a priuat man doth dwell, if any thing be commanded by authority, either agreeing or not agreeing to our affections, yet if the same bee agreeable to the Word of God, we must yeeld obedience vnto it. If the Church command any thing declining from the Law of God, hee must be peaceable in refusing, and patient in suffering,The weapons of a Christian remembring that the onely weapons of a Christian are supplication to God and to man. Besides we must know thus much, that whosoeuer refuseth to obey that which hath beene vniformely established and aduisedly and moderatly concluded by the whole, what priuat persons soeuer refuse to obey, had need to do it vpon a sure ground, that the same which they refuse, is against the Law of God, lest it fall out with them as with those yt Austine speaketh off, who gloried that they suffered persecution, but it was for their faults, not for their vertues; so they that withdraw obedience, ought to do it with a good conscience and vpon a sure ground, otherwise they can haue no comfort in suffering, nor looke for reward after suffering. There haue alwayes bin some things amisse in the Church; and no Church is, or euer was so perfect, but somewhat may be found in it worthy reformation, so that Christ may say to it, as he did to the Churches of Asia, Habeo aduersus te pauca, I haue somewhat against thee. The best Churches wil quickly decline, as wee see it fell out to those which were founded by the happy hands of the Apostles themselues that were the chiefe workmen & master-builders.
63 These are they that were numbred by Moses and Eleazar the Priest, &c.
64 But among these there was not a man of them whom Moses and Aaron the Priest first numbred, &c.
65 For the Lord had said of them, &c.
The conclusion of the whole chap. followeth in these words, wherein the former numbring is illustrated by place where it was, & by the persons yt did number, & were numbred: al amplified by the contrary, that among al these there was not so much as any one man left aliue, that came in the former account, but they were all of them dead & perished in the wildernes, except Caleb & Ioshua. Heere is a great blessing set down, & likewise a great iudgmēt: a blessing in multiplying of them, a iudgment in chastifing of them; thereby to teach vs that God is faithfull and true both in his promises and also in his threatnings.Gen. 15, 5. For hee had promised to Abraham, that he would multiply his seed exceedingly as the starres of heauen: & he made this hauock of them,Numb. 14, 35. 1 Cor. 10, 5, 6. & brought this desolation vpon them for their often murmurings & mutinies; wherefore by his promises let vs be stirred vp to faith & obedience, & by his threatnings be feared & terrified from sin. Moreouer marke from this fearful example of a generall disobedience or rather conspiracy against God,Doctrine. A whole m [...] titude canno [...] cleare themselues from iudgment. that it is not a whole multitude that can shelter themselues from Gods iudgments when they come vpon them, though they bee neuer so many or mighty. Though thousands, & thousand thousands muster together & ioyne hand in hand, yet they are not able to deliuer thēselues. The reasons follow.
The Lord is iust in all his wayes, euen in the works of his iudgments. Now iustice giueth Reason 1 equal to them that are equal. If then all haue sinned, as he is iust in punishing one, so he will be iust in punishing all. This we see in his casting down all the angels from ye heauens that sinned,2 Pet. 2.4 Iude 6. in drowning the whole world, in destroying Sodome & Gomorrha, & infinite such like examples. Secondly, as he is iust & righteous, so he is strong & powerful. Many men do well deserue to be called iust, yet oftentimes they want power, as we see in Daniel toward Ioab when he committed murther, complayning of himselfe that he was weake,1 Sam. 3, 39. & the sons of Zeruiah (being martial men) were too hard for him. It is not so with God, he is as powerfull as he is iust, & therefore he will certainly proceed against whole multitudes, be they neuer so many or powerful, so that none shalbe able to escape vnpunished. Thirdly, the moe they are that offend, the greater is the offence, and the greater the dishonor done to God; no maruail therefore if hee spare not to ouerthrow great companies in his wrath and sore displeasure. For as in a ciuil state, the greater the number of rebels is, the greater is the offence against ye Prince: so it is in this case, the greater multitude of offenders, the greater the oence against Gods, and consequently the greater iudgment will fall vpon them.
Vse 1 This serueth to reproue those that walk on boldly in their sins, & lift vp their heads without feare, because they are many in number, & great in power, & thereupon thinke they shall be excused because they are not singular, & sin not alone. Alas, this will proue a slender comfort, when God shal come to take an account of vs: certainly no more then this, that as wee sinned not alone, so wee shall not be punished alone. What benefit hath the theefe that is going to the place of execution, to see a traine of many others beare him company? Is his iudgment any whit the lesse? or is his comfort any whit the more? So when the Lord shall come against those that haue broken the couenant with him, & made a league with hel & death, what shall it help them, or ease them to go to hell with company, whereas the yelling and crying of one, shal rather adde to the torment & misery of another? If you thinke God will the sooner respect vs because we are many, we deny his iustice, and deceiue our selues. True it is, he is mindfull of a few yt serue him, and ready to shew mercy to one of a City, and two of a Tribe that feare his Name. Though they be contemned & derided of the vnthankfull world, yet they are deare to him, and they come vp in remembrance before him. When all flesh had corrupted their waies, he remembred Noah and his family, & saued eight persons, when he destroyed all the rest, Gen. 7, 1. So he deliuered righteous Lot, 2 Pet. 2.7. when hee ouerthrew the cities of the plaine, and would haue spared Sodome, if ten righteous persons had beene found in it, Ge. 18, 32. On the other side, if multitudes trespasse against him, and rush on in euil as the horse into the battell, he will not spare them for their multitude sake. It is a great encouragement vnto many to walk in the broad way,Math. 7.13. because many there are that go in thereat: & they are much discouraged and terrified from entring into the strait gate & narrow way, because there be few that finde it, & they shal haue litle company to go with them: but if wee would consider the end both of the one & of the other, it were sufficient to make vs wise vnto saluation. It is a very notable & remarkeable iudgment that is remembred vnto vs, that fell vpō this multitude; & the exceeding goodnes & kindnes of the Lord onely toward two persons of those sixe hundred thousand that were brought out of the land of Egypt; forasmuch as albeit he saued them from the hands of Pharaoh, yet afterward he destroyed them that beleeued not, Iude 5. Who doth not desire rather like Caleb & Ioshuah, to be had in euerlasting remembrance, Psa. 112, 6, & to haue our names written in the booke of life, then to perish with the multitude, and to be cast into destruction?
Vse 2 Secondly, it warneth and warranteth the Ministers of God to be bold to reproue sinne in all, though they be neuer so great and gracious in the world, though they be many, yea a whole multitude, yet if they be a sinful company, they haue a commandement and commission giuen vnto them to reprooue them, without respect of persons, without care of the multitude, and without feare of their faces. This is a certaine rule, a multitude may not stoppe our mouthes from reprouing sinne, and it serueth as a shield and sure defence for the Ministers against those that vpbraid them for their faithfulnesse in their callings, asking them what they need to trouble themselues and the people by reproouing these and these things, doe you not see that all men practise them? It is no matter who or what they are that offend, whether they be many or few, al or some; he is not to be silent because of the multitude, but is rather to open his mouth the wider, and to lift vp his voyce the louder. For if Gods hand will not be stayed when great cities are sinfull, & when the whole world corrupted their wayes, but his iudgements will certainely come according to our sinnes, the Minister ought not to be dumbe and tonguetyed, though a whole land be corrupt and sinfull. In the dayes of Noah all flesh became obstinate and disobedient, stiff-necked and abominable, yet he is made a Preacher of righteousnesse to reproue the world of sinne, 1 Pet. 3, 20. If a Prince send forth his Herald to proclaime warre against a company of rebels, shall the Herald, because he findeth them to be a great multitude, returne backe, and not pronounce the sentence, and yet thinke himselfe discharged? No certainly, hee may not do so, but rather he should doe it the more speedily and earnestly and boldly because they are a multitude: how then should the Minister hold his peace, and haue his mouth stopped, because generally the times are corrupt, and the dayes are euill? whereas he should consider, that the moe doe sinne, the more God is offended, dishonored, and prouoked.
In the time of a generall plague or infectious sicknesse, will any, well in his wits, or in his right minde, say to the Physician, Take no care to cure or recouer any, it is a vaine labour to goe about it, for the plague is generall. Is it not rather the honour of a Physician, that will still stay and do his endeauor, euen then when the disease is dispersed and scattered farre and neare?
And shall it bee thought the dishonour of the Minister of God, when the plague of sin is spread as a leprosie ouer all, that from the sole of the foote euen vnto the head there is no soundnesse, but wounds and bruises, & putrifying sores, if he shall then lift vp his voyce as a Trumpet, and reproue sin with zeale and boldnesse? No doubtles, he ought to do it, & if he be faithfull and painefull in his place, hee will do it, yea though he see little hope, when the euill is growne common and hath preuailed, & the hearts of the multitude through custome are hardened. For if the blood of one soule that perisheth, be a burden too heauy to be borne, how then shall he bee able to beare [Page 1120] the weight and the cry of the blood of many soules? If the blood of Abel, which was but the blood of the body, and that but of one only,Gen. 4, 10. did notwithstanding cry for vengeance against him that shed it: doubtlesse the blood of the soule, much more of many soules, redeemed by the precious blood of Christ, shall cry vnto God, and bring wrath vpon their heads that shed it, as water vpon the earth. Forasmuch as they must answer for them if they perish through their negligence and ydlenesse. What though no repentance or reformation follow our reproofes, yet we must not giue ouer, but continue constant in our caling, knowing that our labour shall not be in vaine in the Lord, but our reward is layde vp with God in the life to come to remaine for euer.
Vse 3 Lastly, it must teach and admonish vs to take heed that we doe not follow a multitude to do euil, nor be caried with the time as with a streame to commit wickednes; as if we must needs be safe and out of gun-shot, because we follow the multitude, and do as the most doe. For it is neuer a whit the lesse sin, neyther are lesse iudgements to be looked for. In the gouernment of a priuate family, if al the seruants and children should conspire together against the gouernor of the houshold, shall their multitude ioyning in one, euer a whit excuse or lessen their conspiracy? No certainely, rather it will make the master of the family to bee far more angry and displeased with them: so is it in this point; thogh they be many that rebell & rise vp against God, yet they shall therby nothing at all protect themselues from his wrath and displeasure.Iude ver, 4. There are many thousands in hell, ordained of old to this condemnation, yet none of them hath the lesse torment, or the more ease, but rather the lesse ease & the more torment, because of the multitudes and thousands of them: so on the earth there are many desperate sinners, yet when once iudgement commeth, they cannot by any meanes ease one another, who shall not bee able to helpe themselues, and therfore it is one of the vainest things in the world for any man to deceiue himselfe by following the corruption of the times, and by dooing as the greatest part of people doe. Be it that no extraordinary iudgement come vpon vs generally or particularly, yet when wee must dye the common death of all men, and bee visited after the common visitation of all flesh, & Satan shall come & charge vs for our sins, what comfort can this minister vnto vs at yt houre, to alledge for our selues, that we haue done as the multitude did, & haue walked with them in the way that leadeth to destruction? And be it further granted, that we feel no check of conscience, or tentation of Satan, but end our dayes in peace, as one that quietly falleth asleepe; yet when we come to stand before the seate of God, where euery man shall beare his owne burden, and receiue according to his owne workes, Rom. 2, 6. 2. Cor. 5, 10: what comfort or confidence can this giue vs to plead for our selues, and say, O we haue followed the multitude? Let no man therefore dally with himselfe, & so delude his owne soule; for this must come to passe, we must all dy, and appeare before the iudgement seate of Christ, that euery man may receiue the things done in his body, when the heauens shall passe away as a scroule, and the elements melt with heat. Be it some generall plague donot come before in this life, or some particular iudgment do not seaze vpon vs, yet in the end we cannot escape, when euery one must answere for himselfe in his owne person.
CHAP. XXVII.
1. THen came the daughters of Zelophehad, the sonne of Hepher, the sonne of Gilead, the sonne of Machir, the sonne of Manasseh, of the families of Manasseh, the son of Ioseph, & these are names of his daughters, Mahlah, Noah, and Hoglagh, and Milcah, and Tirzah.
2 And they stood before Moses, and before Eleazar the Priest, &c,
THe former Chapter hath opened vnto vs the order to bee obserued in the diuision of the land, that the greater tribe should haue the greater share and portion in the land, & the lesser a lesser portion, therby to giue contentment & satisfaction to euery one: & this was to bee done by lot to take away contention, which often ariseth in like cases & vpon like occasions; as we see when some commons or wasteground commeth to bee enclosed, one thinketh his fellow hath too much, & another thinketh himselfe hath too litle; one wil haue his part lye in such a place; another thinketh that parcell the fittest morsell for himselfe.The diuision of this Chapter. In this chapter obserue two things; first touching the persons that should enioy the inheritance, and of the right of succession: secondly, touching the designing and deputing of Ioshua the seruant of Moses, to be his successour, & to be set ouer the people, to conduct them vnto the land, to fight the battels of the Lord, and to giue to euery tribe his proper inheritance. Concerning the first point, to wit, what persons should haue inheritance, consider two things, the occasion of a question and controuersie heere arising, and the deciding and determining heereof, without any farther doubt or contradiction by the sentence of God himself. The occasion fel out in this maner. When the families of ye tribe of Manasseh came amōg the other tribes to bee numbred, fiue sisters, all the daughters of Zelophehad came likewise in their order, hoping to receiue as the rest did, and thinking themselues as capable as any: [Page 1121] but because their father was already dead, and left no heyres males behind him, some of their Tribe would haue put them by theyr inheritance, that themselues might obtaine ye more, not regarding what they gained by the losse of others. A common euill of the world, a common practise of worldly men. These women being left fatherlesse, comfortlesse, and friendlesse, exposed therefore to iniuries, and like to be ouerborne, finding few or none to stand for them and to take their part, complained to Moses, and to the rest of the Princes & heads of the people, which is the lawfull remedy left vnto vs in all wrongs whatsoeuer. They do plainely declare the truth of their cause, & the equity of their request, that they were Israelites, of the seed of Abraham, of the Tribe of Manasseh, whose father dyed in the wildernesse, not in the rebellion and conspiracy of Korah, Numb. 16, whose companies were worthily destroyed and disinherited; neyther yet perished he in any murmuring of the people, neyther for any publike and notorious offence committed against God, but dyed a naturall death when his time was come, as all men must dye, inasmuch as all haue sinned, Rom. 5, and therefore they shew, that their kindred, their flesh and their bones, had no iust cause to exclude thē from such inheritance as their father should haue had if he had bin aliue. But of this, more afterward, both of the yssue of their request, & the deciding of this question.
[The daughters of Zelophehad stood before Moses and Eleazar, and before the Princes, &c.] These women after the decease of their father were left as we say, to the wide world, and were like to sustaine great wrong, to the preiudice both of their father, and of themselues and their posterity, and of the whole Tribe, when one family was like to perish in Israel. Heere we see,The fatherles do lye open to wrongs & iniuries. that aboue all other, such as are left destitute of protection, as the fatherlesse, the widow, the stranger, the poore, and such like, lye open to receyue wrongs and iniuries. Such whose forlorne & distressed estate ought to moue speciall pitty and commiseration, euen they are least regarded and releeued, Zac. 7, 10. Iob 31, 21. Hence it is, that God promiseth to take care of them, and to protect thē, and to punish their oppressors, Exod. 22, 22, 23, 24. A great comfort to all that are in distresse, to consider that God is on their side, he will be a father to the fatherlesse, and an husband to the widow. These daughters of Zelophehad appeale to the Magistrate: they do not side themselues with others to make a commotion, as turbulent spirits vse to doe, but they go to Moses as supreme, and to the Princes vnder him.Doctrine. We are to go to the Magistrate [...]o redresse our wrongs. Wherby we learne, that in al wrongs and iniuries we must go to the Magistrate, and seek helpe of him, we must make our causes knowne to him, and seeke remedy and redresse at his hands. This hath bene the practise of Gods seruants from time to time. Heereunto commeth the Parable of the wise woman of Tekoah, when she pretendeth that one of her sonnes beeing slaine by the other, the whole family rose vp against her to deliuer her son that was left her, that they might kill him for the life of his brother: she appealed to the king to be deliuered from the auenger of blood, 2 Sam. 14, 11. So 2 Kin. 6, 28, & 8, 3. The Shunamite hauing left her house and country thorough famine, and in her absence some encrochers seizing vpon her land, at her returne, to whom goeth she, but to the King to haue the same restored? and he sent an Officer, as it were the high Sheriffe to put her in possession againe, and tooke order that they should make restitution vnto her, both of her house and land, & all the fruites and reuenues thereof, since the day shee left the Countrey. See more, Ester 7, 3. Ier. 38, 8, 9. Act. 23, 20, 21.
The Reasons. First, because God hath instituted Reason 1 & appointed Magistrates to this purpose. It is properly the office of God to be the reuenger of wrongs, and to do iustice to all, but he hath left Kings and Princes to bee his Lieutenants, and set them to supply his place, not to enrich themselues, but for the good of the people, as Rom. 13.4. He is the Minister of God for thy wealth, & not for his owne. Secondly, men are oftentimes constrained, especially the faithfull, to receiue many great wrongs & iniuries, from them whose might is as great as their malice. If then Princes were not to be nursing fathers and nursing mothers to ye church, they must many wayes vndergo much danger and displeasure, much hurt and oppression: & thus doth Ester reason, ch. 7, 3, making petition for her people, and her owne life, For we are sold, I and my people to be destroyed, to bee slaine, and to perish.
This reproueth all priuate men, that forsaking Ʋse 1 the meanes that God hath left, will bee Magistrates to themselues, like Peter, who when his Master was wronged, drew the sword and smote off the high Priests seruants eare, howbeit he is reproued of Christ, Mat. 26, 51. This is the disorder that Salomon complaineth of, Eccl. 10, 7. What then, will some say, Obiect. shall wee suffer our selues willingly and wilfully to bee troden vnder foote as blocks, and be exposed as spectacles and gazing stocks for euery one to insult ouer vs? I answer, No: Answer. God hath not left vs meerely in the hands of euill men, but hath appointed vs to resort to the Magistrate. But some will say, Obiect. wee haue complained to them oftentimes, and we find no remedy; they are deafe and will not heare; they are partial, and wiil not vnderstand; they are carelesse, & will not helpe. Answ. Answ. Be it so: yet wee must not bee as malecontents to right our owne cause, but rather continue from time to time to sollicite the Magistrate, albeit he will not doe it at the first, yet he may repent and doe it at the last. We see this in the poore distressed widow mentioned in the Gospel, remember her example, Luke 18, 3, 4, 5: shee came [Page 1122] to an vniust Iudge, and said, Auenge me of mine aduersary; and he would not for a while, but afterward he said, Though I feare not God, nor regard not man, yet because this widow troubleth me, I will auenge her, lest by her continual comming and importunity she weary me. Thus it ought likewise to be with vs. Obiect. But it will be said, They are oftentimes wickedmen, they looke for bribes, and therefore wee haue little hope to haue helpe for them. So was the iudge to whom the poore widow complained. Answ. So was Ahashuerosh wicked, or else he would neuer haue sealed and set foorth so bloody and barbarous a decree for the vtter subuersion of the Iewes; and besides he was an idolater and an infidel; yet Esther petitioned vnto him, and obtayned a gracious answer: and they found a great calme after a great flaw of wind and weather that threatned shipwracke. So had Pharaoh hardned his heart against GOD and his people, and was no better then the former, yet would not Moses and Aaron giue him ouer. So was Cesar a prophane Prince, yet Paul appealed vnto him from his owne countreymen the Iewes, Acts 25, 10. If any say, Obiect. we haue waited long, and yet can find no redresse; but matters rather grow worse and worse, and we are euery day farther from succour then before. I answere, Answer. then wee must know thus much; that God calleth vs to suffer, thereby to try our patience and obedience; as we see in the example of the Israelites, oppressed by the hard dealing of the taske-masters, when they finde no release or redresse, they sigh to God and grone in spirit, and waire his leisure. In this case it is our duty to submit our selues to his heauenly pleasure, remembring what the holy and constant martyrs suffered, and what the Apostle sayth, Phil. 1.29. Vnto you it is giuen in the behalfe of Christ, not onely to beleeue in him, but also to suffer for his sake, and 1. Pet. 2.19. And if supplication to men will not serue our turne, let vs turne our selues to God, and make our supplication to him. And as Paul appealed from the Iewes to Cesar, so let vs appeale to an higher Court, from Cesar to God.
Ʋse 2 Secondly, it is the duty of all Magistrates to deale iustly and truly, knowing that they carry the Name of God, so that their place is the place of God, and their iudgement is the iudgement of God. They must bee so farre from doing wrong, & taking away the goods of other men, as Ahab did the vineyard of Naboth, 1, King. 21, 16, that they ought to restore to euery one his right, as Iehoram did to the Shunamite, 2, King. 8, 6: and Nehemiah to the people, chap. 5, 11, 12. Iob was a man endued with great power and authority, Iob 29, 7, 8: as well as with much wealth and substance, chapt. 1, 1, 2: and yet he telleth vs, chap. 31:A looking-glasse for magistrates. that he neuer withheld the poore from their desire, neyther caused the eyes of the widow to faile, verse 16: he neuer saw any perish for lacke of clothing, or any poore without couering, verse 19: hee neuer lifted vp his hand against the fatherlesse, when he saw he might helpe him in the gate, verse 21: and before, chap. 29: he testifieth that hee deliuered the poore that cryed, and the fatherlesse and him that had none to helpe him, verse 12: he became eyes to the blinde, and feete to the lame; a father to the poore, and the cause which hee knew not he searched out, verse 15, 16: hee brake the iawes of the wicked and pluckt the spoyle out of his teeth, verse 17. Heere is a looking-glasse for all magistrates to behold, and a picture to looke vpon, and a watchword to admonish them what to do; the oppressed should be relieued, and the oppressors should be restrayned and bridled. Happy are such magistrates, that thus regard the people; and happy are the people that haue such magistrates. The blessing of such as are ready to perish shall come vpon the heads of such magistrates, and the loynes of the distressed shall call for and bring downe mercy vpon them & theirs that thus doe shew mercy. Let all that haue the calling of Iob, and sit in the gate and in the place of iustice and iudgment, bee like vnto him; and let them not feare the faces of men, but be bold in the cause of the poore, or rather in the cause of God. And let mee say to them, as God doth to Ioshua; Be strong and of a good courage, be not afraid neyther be dismayed, for the Lord your God is with you, whithersoeuer you goe, Iosh. 1, 9. Hence it is that the Scripture teacheth, how such as are set ouer ye people should be qualified, and with what vertues they ought to be adorned, Exod. 18, 21: first, they must be such as feare God; this is the beginning and fountaine of all other graces; where this is once rooted and grounded in the heart, it is as a banke that keepeth out all euill, and maketh them not to feare the faces of men: wheresoeuer and in whomsoeuer it is not yet planted, there is roome for a legion of all impieties to enter, as Abraham sheweth, Gen. 20, 11: The feare of God is not in this place, and they will slay me for my wiues sake. Secondly, they must bee men of truth, wherein they resemble the God of truth: the contrary will transforme them into the image of Satan, who was a lyar from the beginning, and the father thereof, Ioh. 8.44. This should bee the end of all their hearing and determining; this is the marke they ought to shoot at, that truth may be brought to light, which is sought to be couered and smothered in darknes. Euery false sentence in iudgement is an open and publike lye, and turneth the seate of iustice into a sinke of iniquity, and ouerturneth the ordinance of God. Thirdly, they must be men hating couetousnesse: for the desire of money is the root of all euill, and a bribe blindeth the eyes of the wise, and casteth dust or rather dung in their faces, that they cannot iudge righteously betweene a man and his brother, nor pronounce sentence without partiality. But they ought to haue cleane hands and a pure heart, that they may doe no vnrighteousnesse [Page 1123] in iudgment, forasmuch as they must not respect the person of the poore, nor honour the person of the mighty, Leuit. 19, 15. Psal. 82, 3, 4. 2 Chron, 19, 6.7. These things must be learned and practised of them.
Thirdly, from this ground we may be assured, Ʋse 3 that it is not in it selfe vnlawfull to goe to Law, and to sue euen a brother if iust cause require; if hee may bee accounted a brother that giueth iust cause of prosecuting the Law against him. I say it is in it selfe lawfull, because the best things may bee abused and corrupted; and lawfull things may be peruerted, if they be vsed vnlawfully. To try our right is a right thing; and to vse the Law is nothing else but to appeale to the magistrate; and to appeale to the magistrate is to seeke helpe of God. Obiect. It will be obiected, that Paul reproueth the Corinthians, in that a brother goeth to Law with a brother, 1 Cor. 6, 6: and againe, I speake it to your shame, is it so, that there is not a wise man among you, no not one that shall bee able to iudge betweene his brethren? Answ. verse 5. I answere, hee reproueth not the thing it selfe, but the corrupt affection and practice of those that vsed or rather abused the Lawes, whose sinne was hereby also aggrauated, that they did it before the infidels, who thereby tooke occasion to mocke at Christ, and to contemne the Christian Religion, to see the professors therof to bee giuen so eagerly to prosecute their profits, that for euery toy and trifle, yea for the wagging of a straw would trouble the courts and seates of iudgment. This doth discouer a contentious spirit, and a minde altogether giuen to cauil and contend, a custome too common in many, howbeit nothing beseeming the Christian Faith and holy Religion which they seeme to embrace. Againe, it argueth an heart set vpon reuenge, which ought to bee farre from all the faithfull, who ought rather to be ready to forgiue, as they haue receiued forgiuenesse. Obiection Secondly, it may be obiected, that Christ saith, Math. 5, 40. If any man will sue thee at the Law, and take away thy coate, let him haue thy cloake also. Answ. I answere as before, hee onely condemneth the vsuall dealing of men, where they go to Law and sue one another in splene and desire of reuenge for trifles and things of no value; and besides he speaketh comparatiuely, rather then we should seek a priuate reuenge, we should be ready to suffer a new wrong, and be furnished with patience as with armour of proofe, not onely to be stripped of one garment, but to endure the losse of other temporall goods. To conclude therefore, we must be assured, that as it is lawfull to seeke helpe of the magistrate, so it is lawfull to seeke the benefit of the Law, prouided that we vse it lawfully. [...] the Law [...] be vsed [...]fully. To this end we must know how the Law may bee vsed lawfully. First, wee must not vse it of pleasure or wantonnesse, or of custome, as the manner of many is, who are neuer well but when they are in Law; but we must vse it sparingly, as we vse Physicke, not as meat and drinke. No man will vse Physicke euery day, but he keepeth a better dyet. It is meat and drinke to some to goe to Law, and they are neuer quiet till they haue quenched their thirst by vndoing others and themselues. Secondly, it must be vsed vppon necessity, when the case cannot otherwise be decided. They say commonly, a bad end is better then the Law. If then wee may end our controuersies without troubling the magistrat, we ought not to refuse that means. Thirdly, we must not propound to our selues as the end of our suites, to be reuenged of our neighbour: for then we shall neuer carry vpright hearts in that which we doe. Fourthly, wee must not goe to Law for trifles, the matters must be of moment and importance, for which we contend. Fiftly, our end must not be to vndoe one another, but to obtaine our owne right. Lastly, we must not be giuen to strife and contention, and in an humour seeke occasions to begin and breed quarrels, 1 Cor. 3, 3. Phil. 2.2. It must bee our wisedome to cut off occasions from them that seeke after them, and to stope the flood-gates where the waters seeke their passage. For when contention is once raised, it is not easily stopped, and therefore ere it bee begunne, let vs preuent it.
Lastly, from hence all persons haue direction Ʋse 4 what to do, that liue vnder the gouernment of others, euen in priuate houses and families. The Law of God and man allow not, nay they condemne the common practice of brawling, fighting, quarrelling, or challenging one of another into the field for priuate and personall wrongs, whereby the seedes of murther and shedding of blood are sowne, which soone grow vp to ripenesse and perfection, and yeelde a dolefull haruest of sorrow and repentance when it is too late, if they bee not weeded out of the heart betimes. Whosoeuer shall thinke it a disgrace to refuse such challenges, let them also thinke it a disgrace to walke in the wayes of God, and to obey the good Edicts of Princes, and the wholesome lawes of the Commonwealth. It is the greatest grace that can be, to yeeld obedience to God; and contrariwise, it is no credite to sinne against him, to saue and salue vp a supposed honour and reputation among men. It is the duty therefore of all that liue in priuate societies, when they haue hard or wrong measure offered vnto them, to go to their fathers or masters; for they are Magistrates in the house, and are within their owne doores as Kings to rule, and Officers to gouerne, and no man ought to reuenge his owne cause and quarrel: he is as a Marshal to right euery mans cause that is vnder his roofe, and to maintaine their credite and reputation. The causes of these duels are euill,Zedegin. loc. commun. pag. 457. sometimes pride & vain-glory, sometimes couetousnesse and greedinesse of gaine, and the cause of all these causes, the diuell himselfe, who was a murtherer [Page 1124] from the beginning. The effects thereof are no better, for they cause deadly feudes, breed hatred neuer to be appeased, nourish contention and confusion, hinder prayer and holy exercises of Religion, shed mans blood made in the Image of God, and bring downe the vengeance of God vpon our owne heads. For how often doe such quarrels beginne with brawling, and end in blood; which once being spilled, cannot be gathered vp? Let all such therefore as eyther challenge, or accept of challenges consider this point, that hee which killeth, maketh himselfe guilty of execrable murther before God, and the blood so shed cryeth as it were with a loud voyce against him to heauen, and neuer ceaseth till it hath called downe vengeance: and touching him that is killed, let him know, that he is no better then one of the martyrs of the diuell. For as God hath his Martyrs that dye in his cause,What we are to thinke of Duellists. so the diuell also hath his martyrs that dye in his cause: and such as shed their blood are the diuels executioners, and no better. We can hold no other opinion either of the one or of the other, neyther of him that killeth, nor of him that is killed, whatsoeuer they thinke of themselues, and therefore let them looke to it, that are so prodigall of their liues, or of the liues of others.
3 Our father dyed in the wildernesse, and he was not in the company of them that gathered themselues together against the Lord in the company of Korah: but dyed in his owne sinne, and had no sonnes.
4 Why should the name of our father be done away from among his family, because hee hath, &c.
5 And Moses brought their cause before the Lord.
The plea of the daughters o [...] Zelophehad.In these words the daughters of Zelophehad plead their own cause to haue their part in the diuision of the land, & not to be shut out from their inheritance. The plea is good and well grounded; and they vse sundry reasons of no small importance. First, because their father dyed in the wildernesse in his iourney toward the land of Canaan, and therefore the same inheritance that was due vnto him being aliue should not be denyed to his issue, being dead. For seeing hee died in the way before any of the Israelites could take possession of the land of promise, hee could leaue to his daughters nothing but the promise of GOD and a liuely faith appprehending the same, which no doubt was truly grafted in them, or else they would neuer haue beene so earnest in this matter, but haue let it alone till the conquest of the land, and the displanting of the Canaanites. They plead that he was not partaker with Korah in his conspiracy, but dyed in his owne sinne, that is, as all other men do, and must do that are sinners, forasmuch as the wages of sinne is death, Rom. 6, 27. Now vnder this conspiracy of Korah heere expressed, we must vnderstand all other mutinies of the same nature, that he ioyned not with any in their rebellions, neyther was partaker with any seditious persons whereby hee should deserue to be excluded from his possession of the land. If any aske, Obiect. why this conspiracy of Korah is named and singled out aboue any of the rest of the murmurings which were many, and of many: I answere, first because this was late and yet fresh in remembrance. Secondly, Answer. it was more eminent then any of the rest, and as it were swallowed vp the memory of all the former. Thirdly, because it seemeth hee died at the same time that Korahs treachery brake out, and therefore hee might more easily bee thought to bee destroyed with them. But though he dyed at the same time, yet he died not of the same crime, as likewise it fell out that Methushelah died immediatly before the flood, it might be after it began to raine vpon the face of the earth, but was not swept away with the flood. And heere it is not to be forgotten, that some of the Hebrewes (as also we noted before, chap. 15, 21) are of opinion, that this Zelophehad was the man that gathered stickes vpon the Sabbath day: others thinke,Vatabl a [...] in hunc locum. that he was one of them that died by the biting & stinging of the fiery serpents, chap. 21, 6. But the purpose of his daughters was to bring to their remembrance, that their father had committed no act, whereby his issue should bee denyed or debarred of their inheritance, because he died a naturall death, and went the way of all flesh, and when he had serued his time was gathered to his fathers. An other reason is, because he left behind him no sons or heires males of his body lawfully begotten, whereby it might and would come to passe that the name of a family in Israel should perish, if no portion of the inheritance were assigned to his daughters. In al this plea we may perceiue in them a notable example of honouring parents, in that they are careful that the Name of their father should not be buried in perpetuall forgetfulnes, but bee honourably remembred & preserued, which all ought to follow. Likewise an example of faith beleeuing the promise of God: for except they had assured their hearts, that God would performe his promise, and make good the wordes of his owne mouth spoken to Abraham, Isaac, and Iacob, they would neuer haue made such earnest suite, that they might bee heires also of that land by right of succession, in which as yet they had not the bredth of a foot; and therefore the Apostle teacheth, that faith is the substance of things hoped for, and the euidence of things not seene, Heb. 11.1. Thirdly,Doctrine. We may make our selues guilty of other mens sinnes. we see that we may be made partakers of other mens sinnes, and therefore we heard before, that the people were commanded to depart from the tents of Korah and his partisans, lest they [Page 1125] should bee defiled by the euils of those euill men, Tit. 3, 10, 11, 2 Cor. 6, 7. 1 Tim. 5.22. This may bee done many wayes: somtimes by counsel and perswasion; and thus was Achitophel guilty of the rebellion of Absolon against his father, 2. Sam. 16: and Balaam of the whoredome of the Israelites, because they committed fornication with the daughters of Moab by his counsel, Numb. 31: sometimes by commandement, as Herod the great sent forth and slew all the male children that were in Bethlehem, Math. 2, 16: and so did Herod Antipas behead Iohn Baptist in prison, Math. 14, 22: thus was Dauid guilty of the death of Vriah his faithfull seruant, and is therfore himselfe charged to haue killed him with the sword of the Ammonites, 2. Sam. 12: sometimes by consent, and so was Saul guilty of ye martyr Stephens death, because he consented to his death, Act. 9, 1: and they that sate in iudgment to condemne Christ, to whō Ioseph of Arimathea would not consent; and therfore cleared himselfe from his blood, which otherwise he could not haue done, Luke 23.51: sometimes by flattery, as those that call euill good, and good, euill, Esay 5: such are the ministers that sow soft cushens vnder euery elbow, Ezek. 13: and such people as would haue the Prophets to prophesie flattering words vnto them, Esay 30: sometimes by receiuing, as they that take and lay vp stollen goods, or buy them of those that haue stolen them, these are as bad, if not worse then the theeues themselues, and to be punished as they are; likewise they that receiue false tales to the hurt of their brethren, though they doe not first deuise them, Leuit. 19, 16: sometimes by partaking with theeues, and sharing with them, as Prou. 1, they tooke part of that which was stollen: sometimes by defending those that haue done euill, and iustifying them in their vngodlinesse, Rom. 1: sometimes it may bee done by holding our peace, and saying nothing at all, when we may speake and cleare a matter; so is hee a false witnes that will not speake in the cause of the dumbe, as well as he that vttereth an vntruth: thus also is the watchman guilty that should giue warning and blow the trumpet, but becommeth as the dumbe dogge that cannot barke, Esay 56, 10. Lastly, by not resisting or withstanding, when we are able, Psal. 82, 4. If God giue vs power, & we make our selues weake, the euill that we suffer shall be required of vs. Likewise in the example of Moses, we learne to haue recourse to GOD in all matters of doubt; we must not runne on vpon an head, but go into the Sanctuary, and aske counsell of the Lord.Doctrine. Sinne is the cause of death and al misery. Lastly, obserue, that sinne is the true cause of death mortality, corruption, and all the misery that hath taken hold of all mankinde; when sinne entred, then entred all plagues and iudgements in this life, and after this life, Gen. 2, 17, & 3.19. 1. Cor. 15, 21, & 11, 30: Rom. 5, 12, 21. Iames 1, 16. Hebrewes 9, 27, 28.
Reason 1 For sin is the sting of death, that is, the power and strength, and the very armour of death, it is as a sword which hee holdeth in his hand to wound vs withall. It is as a stinging serpent, 1. Cor. 15: and if remedy be not sought against the biting of it, it woundeth soule and body to death. Secondly, it standeth with the iustice and righteousnes of God, which will not otherwise be satisfied. Wee see how Magistrates, whose breath is in their nostrils, do punish malefactors and offenders with bodily death, their eye doth not spare them: no marueile then if the Lord (who is a consuming fire, Heb. 12.) whose person is of infinite Maiesty, take hold of soule and body, and punish them both spiritually and eternally; and therefore the Apostle iustly calleth death the wages of sinne, Rom. 6.23. Thirdly, sin hath pestered and poysoned our nature, corrupting all the powers and parts in vs, our mind, our will, our memory, our affections, our conscience, Eph. 4, 17, 18.19. Rom. 6, 12, 13. It is as a worme that is alwayes gnawing at the root of life, vntill tree and all fall downe. Lastly, sin giueth strength to Satan the prince of darknes, without which he could not hurt vs, it is hee that hath power ouer death, Heb. 2, 14. 1. Cor. 15, 56: and therefore was the Son of man manifested, that he might destroy the works of the diuel, 1. Ioh. 3, 8. But it may be obiected, if sin be the cause of death, Obiection how commeth it to passe that Christ dyed, who knew no sin, in whose mouth was no guile found? Answ. 2 Cor. 5, 21. Answ. Though Christ were without sin in himselfe, yet he that knew no sin, was made sin for vs, &c. he tooke vpon him the sins of all ye faithful, as a surety taketh vpon him the debt of another. And albeit he were not a sinner by transgression, yet he may be said to be a sinner by imputation, and therefore he must dye, yet so, that dying (hauing no cause of death in himselfe) he might destroy death, and him that had the power of death, that is, the diuel, Heb. 2, 14, Hos. 13, 14. Againe, Obiect if death be a fruit & effect of sin, how commeth it to passe that the faithfull, which haue in Christ remission of sinnes, do notwithstanding dy? Answ. Answ. Albeit they haue forgiuenesse of sinnes, yet they haue in them alwayes the reliques of sinne through the corruption of nature, though it be not imputed vnto them through the mercy of God. The guilt of Adams sin followeth vs, as the shadow doth the body, it cannot in this life be wholly purged; it shall bee at the last cleane put off by death. It is necessary therefore that we should dye or be changed at the last day, that sin may be vtterly extinguished, & that we may by death as by a dore enter into euerlasting glory. Sin is euery day lessened and consumed in the faithfull, howbeit still we beare about vs the body of death, Psal. 51, 5, 2 Cor. 12, 7, Eph. 2, 3.
We learne from hence what a horrible and hideous thing sin is, that bringeth with it such bitter fruit; for sin & death are coupled together, Rom. 8, 2. Sin came not in by creation, Eccl. 7, 31, but by transgression; for from the [Page 1126] beginning it was not so. Sin hath wroght this confusion, euen the first sinne of Adam, which also is our sin. Now there are four things that doe continually and distinctly cleaue to sinne,Foure things cleaue to sin. the fault, the guilt, the blot, and the punishment. The fault is the offence committed against God in the action, which is the root of all the rest. The guilt is an obligation to punishment for the fault and offence which we haue committed. The blot or spot thereof is as it were a marke or print set and branded in the soule of him that sinned, when he groweth to an hight in wickednes, like the marke that was set vpon Cain when he had killed his brother. For the multiplying of offensiue actions is the continuall encrease of the blot or blemish of the soule, til in the end the light of nature be vtterly extinguished, and men come to a reprobate sense, and grow to be past feeling, through the blindnesse of their mindes, and the hardnesse of their hearts. Euen as the dropsie man, the more he drinketh, the more hee dryeth; so the more a man sinneth, the more he is giuen to sinne. As the couetous person alwayes desireth to get more, so the sinner alwayes desireth to sinne more, and to worke al vncleannes with greedines. The punishment it selfe is the wages and iust recompence of all the former, which is the first & second death. The first death is a separation of the soule and body: the second, a separation of the whole man from God: for as the soule is the life of the body, so is God the life of the soule. Know therefore and acknowledge from hence, that it is an irkesome and bitter thing to prouoke him by our sin, which driueth away his comfortable presence from vs.
Ʋse 2 Secondly, this teacheth that none can escape death, by strēgth, or policy, by friends or fraud, or by any occasion, in asmuch as all are sinners, euen from their mothers wombe vnto the day of their death, Psal. 58, 3. & 51, 5. Gen. 8, 21. Iob 4, 17. & 15, 14. & 25, 4. It is a fearefull and cruell tyrant, an outragious and wasting enemy that maketh spoyle and hauocke wheresoeuer hee commeth, sparing neyther young nor old, rich nor poore, Prince nor people, good nor bad, Psal. 89, 48. It standeth vs therefore in hand, to account of euery day as our last day, and to know that euery moment may cut off the threed of our life, so that wee are suddenly gone, & are no more: & we must prepare for it continually, our whole life should be a meditation of it. Againe, we must pull out of our hearts this false conceit and imagination, whereby euery man naturally blesseth, and notably deceiueth himselfe, and thinketh, though he haue one foot in a maner in the graue, yet hee shall not die this yeere, but he may liue one yeare longer, as the rich man was in a pleasant dreame, & did forecast for many yeares, Luke 12, 19. And yet alas we know not what shalbe to morrow, Iam. 4, 14, no nor what one day may bring forth, Pr. 27, 1
Ʋse 3 Lastly, let euery one labor to take away the power and strength of his own death. And to this end we must deale with it, as the Philistims dealt with Sampson, they neuer gaue ouer till they had learned where his strength lay, Iudg. 16, 5, 6, and then they quickly weakned him, and preuailed ouer him, who before had preuailed ouer them. So ought we to doe, we must know wherin the strength of death consisteth, & that is in sin onely. Take this away by repentance from dead works & faith in Christ, and you shaue off the seuen locks of it, that is, you shall weaken it, that it shall neuer bee able to hurt you. So many sinnes as liue and reigne in vs, so many stings hath death, which serue to wound our soules to eternall death. If then we would die the death of the righteous, let vs endeauour to the vtmost of our strength to liue the life of the righteous. Then we shal lay a good foundation that shall neuer be shaken, and build our house vpon the rocke; wee shal begin our eternal life in this mortall life, and haue our conuersation in heauen while we walke vpon the earth, Phil. 3, 20. Let vs beware of putting off the time from day to day, & whatsoeuer we would do at the last gaspe & grone when we are dying, let vs doe the same euery day while wee are liuing. The most wicked when he seeth he is presently to leaue ye world, will seeme desirous to pray, though he neuer prayed in his health, and to require others to pray for him, and haply those whom before he contemned and derided, & their prayers also; then likewise hee will promise and protest amendment of life, & make solemne vowes & couenants with God. Let vs therefore do this daily, which these men doe at their last day, that when death commeth, wee may be found ready and prepared with oyle in our lampes, like the wise virgins, Math. 25. To conclude, he that would liue when he is dead, must dye when he is aliue, and there is no way for vs to come to life, but first to enter by the gate of death.
6 And the Lord spake vnto Moses, saying,
7 The daughters of Zelophehad speake right: thou shalt surely giue them a possession of an inheritance among their fathers brethren, &c.
8 And thou shalt speake vnto the children of Israel, saying, If a man die and haue no sonne, &c.
9 And if hee haue no daughter, then yee shall giue his inheritance vnto his brethren.
10 And if he haue no brethren, then ye shall giue his inheritance vnto his fathers brethren.
11 And if his father haue no brethren, ye shall giue his inheritance vnto his kinsman, &c.
The deciding of the former question, being referred by Moses vnto GOD, followeth in these words, wherein he returneth his answer consisting of two parts, the one special, the othe general: the one respecting the time present, the other the time to come. The speciall belongeth to the cause of these fiue sisters. [Page 1127] God approueth theyr suite, & requireth that an inheritance should be giuen to them all, so much as theyr father should haue inherited, if he had liued longer. The accomplishment of this designement is afterward related, Iosh. 17, 3, 4, &c. where hee performeth this Commandement of the Lord. The generall ariseth vpon the former particular case, and this belongeth to all the children of Israel, wherein God determineth in what order they shall inherite. Now these are the degrees. First, the neerest heyres are the heyres males,The law for i [...]heritances. a mans owne sonnes. Secondly, if hee haue no heyres males, his daughters shall be his heyres. Thirdly, for default of such yssue, the inheritance shall go to his owne brethren; for after his children, his brother is next in nature and blood vnto him, therefore if his owne children faile, his brother must be his heyre. Fourthly, if he haue no brother, then his fathers brethren, his vnkles. Lastly, if his father haue no brethren, the inheritance must descend to the next kinsman whatsoeuer he be of his tribe and family. Here a question may bee asked, whether this law binde in conscience all Nations and persons for euer?Quest. And many things may be saide of it and for it, as most equall and the voyce of nature it selfe. Neuerthelesse all things considered, Answ. I rather take this law to be among the Iudicials that do not necessarily tye all places & persons to the performance of them. Hence it is, that it is saide afterward, verse 11, that it is a statute of iudgement: and to whom? not to all Nations, but to the children of Israel: so that though some of their iudiciall and politicall lawes do binde, yet all do not, as we see in Exodus, where they are handled in the 21, 22, & 23, chapters. Secondly, this law appointeth that the inheritance must of necessity passe from one to another, from the father vnto the childe, &c. without any interruption: if then this order must hold as a perpetuall ordinance for euer, it should be vtterly vnlawfull to sell a mans inheritance for any cause, or vpon any occasion, or to buy a mans inheritance, because the Iewes were as well tyed to that; and if they did, it must returne to the owner again at the yeare of Iubile, as wee reade in many places of the Law of Moses, Leuit. 25, 23, 24, & Numb. 36, 8: and it appeareth farther in the practise of Naboth, 1 Kings 21, 3, when Ahab required of him his Vineyard, eyther by way of sale or exchange, he answered, The Lord forbid it mee, that I should giue the inheritance of my fathers to thee. Thus doth God ordaine, that euery mans Land should keep and continue within his owne tribe, and not passe from tribe to tribe, which would bring much confusion, and an intermingling of one tribe with another; all which were peculiar to this people. Thirdly, God ordained it as a statute also in Israel, that the eldest should haue a double portion of all that a man hath, because hee is the beginning of his strength, therefore the right of the first borne is his: this is grounded vpon the same reasons that this is, & yet who accounteth this precisely imposed vpon all as a morall ordinance? Nay,M Dod exposit on 5. Command. some of good note and name in the Church, are of opinion, that they should receiue the best portion that are best, and inherite most, that haue most grace in theyr hearts; and therfore they take not this precept to be as a president to binde all posterity. And if this do not necessarily binde, why should the former? Fourthly, the words of the law in this place do not seeme to mee as a law of annexing the inheritance to these, that it should not be lawfull to alter this course. It is saide, if a man dye and haue no sonne, or if he dye and haue no daughter, then shall the inheritance descend thus and thus: but this hindreth not, but a man while he liueth, may by will or otherwise make conueyance of his estate, and this law is nothing against such conueyance. Lastly, we find that the Israelites themselues did sometimes giue inheritance to their daughters, euen while they had heyres males, as appeareth in Caleb, Iudg. 1, 15. 1. Chron. 2, 18. Salomon was not the eldest sonne of Dauid, yet hee succeeded his father in his kingdome, and had more then all the rest. To conclude, if grace must haue the first place, & vertue must make the heyre, then nature must giue place to grace. But to leaue this doubt,Doctrine. Propriety of goods is the ordinance of God. let vs come to the Doctrine, for heereby wee learne, that the propriety of goods is the ordinance and blessing of God; he hath appointed that men should haue theyr possessions peculiar to themselues in this life. So did Abraham buy a possession for buriall, and paied for it currant money among Merchants, Gen. 23, 16: he layde no clayme to it before he had purchased it, as if it had beene no lesse his thē any other. The Patriarkes chalenged as proper to themselues the Welles which by theyr owne labour and industry they had digged, and complained of wrong and violence when they were taken from them, Gen. 26. To this end did God appoint, that euery Tribe should haue inheritance giuen them by lot. Hence it is also that wee reade that the faithfull haue had possessions, and retained their possessions, and are saide many of them to bee exceeding rich, to haue possession of flocks, possession of heards, and great store of seruants: and others are saide to become great, to haue siluer, and gold, and iewels, Gen. 26, & 24; as Abraham, Isaac, Iacob, Ioseph, Obadiah, and infinit others. In the New Testament wee reade of Iohn the Euangelist, of Ioseph of Arimathea, a Disciple of Christ, who honoured the buriall of his Master; of Lazarus raised vp by Christ, & his two sisters; of Simon the leaper, of Ioanna, of Susanna, and these liued in the daies of Christ, and had possessions. After his ascension, many beleeuers solde theyr possessions, Tabitha was full of good works, Cornelius the Captain gaue much almes to all the people, Philemon and Philip, and sundry others; all which professing and some of them preaching the Gospel, [Page 1128] are no where commanded to abiure their possessions, and to renounce their houses and lands, neyther did they betake themselues to a supposed community, knowing that priuat possession and Christian profession stand together, and do not one ouerthrow the other, as hath bene plentifully declared elsewhere.
Reason 1 The grounds of this doctrine are very apparent. First, God approueth of buying and selling, or else the first Christians might not haue solde their possessions, and taken money for them; and they did alienate them from them, not because they could not lawfuly be possessed, but because the poore should be releeued, Act. 4, 34. The Lord likewise giueth rules in the Law for the right ordering thereof, Leuit. 25, 15. Secondly, God commandeth almesgiuing to the people as an holy and Christian dutie, which he also promiseth to reward to a cuppe of cold water, Matth, 10. and euery where he commendeth the releeuing of the wants and necessities of their poore brethren, & threatneth the contrary, Deut. 15, 11. Thirdly, hee forbiddeth stealing and wronging one of another in temporall things, and hurting one an other in their goods, Exod. 20, 15. As also the defrauding one of another, Mark 10, 19. Lastly, euery man hath his children proper to himselfe, euery man knoweth his owne children, and can say, These are mine, these are not mine. Now children are part of their fathers goods, as appeareth Iob 1: As then they are proper vnto euery man, so also ought other goods, that euery man may know his owne.
Vse 1 This reprooueth the Anabaptists, yt would bring in a communion, or rather a confusion of all things, who while they goe about to make all one, they set al out of order; & while they thinke to establish perfect charity,Aristot. polit. lib. 2. cap. 1. they bring in a perfect Anarchy. These sectaries are the disciples of Plato, not of Christ, whose opinion was reiected by the Philosophers themselues, and conuinced by natural reason. This doctrine serueth to no other end, but to burthen one, to ease another: and to set some at worke to maintaine others in idlenes. The grounds whereupon these stand, I haue propounded and answered in other places. As for the practice of the godly in the Apostles time (which is pretended to maintain this heresy) it cānot serue their purpose, forasmuch as this community was meerely voluntary, imposed vpon none but such as imposed it vpon themselues, Acts 5, 4: and so farre as the necessitie of the poore Saints required it, which caused them to stretch themselues beyond theyr ability, least the poore being tempted with the extremity of pouerty, should slide back from the Christian verity (which they had embraced) to the Iewish Ceremonies. This ye church neuer practised but in extreme necessitie, and therefore they neuer tooke it vp before, neyther do we reade that they continued it afterward.
Vse 2 Secondly, albeit God hath giuen vnto euery one a propriety of possession, yet wee must take heed that wee doe not make the things of this life more proper and priuate then he hath allowed. Many while they shun one rocke, make shipwracke at another, and while they would auoyde the Anabaptisticall fansy, they haue quite forgotten and buried al Christian charity. For as they will not renounce a right in all things they possesse, so they will giue nothing of their owne: and because they cannot abide to heare to haue all things common, they will be sure to retaine al as proper to themselues. These can abide well enough, nay they are much delighted to heare the Anabaptists confuted, while themselues wander as wide out of the way on the other hand. But we must know that God hath set vp one to helpe another, and giuen to one, to giue to another, Mar. 14.7: Yee haue the poore with you alwayes, and whensoeuer ye will yee may doe them good, but me ye haue not alwayes. To this end we are to consider, both who ought to giue, and to whom we ought to giue. Touching the first, who ought to giue, it is much mistaken by many men: for wee thinke for the most part, that they onely are bound to giue, that haue some superfluity, which they know not otherwise what to doe withall, except they should cast it away vpon the poore;Who they are that ar bound to giue. or at least such as are landed men, or well monied, or rich farmers, that haue much to spare. Howbeit I must giue you to vnderstand, that this duty stretcheth farther then to such persons as are before described: and therefore we must know that liberality should extend euen to the day labourer, yea to those that sometimes may be in want themselues, yet somtimes & in some cases they ought not to be handfast, but ready to communicate and to distribute, albeit not when themselues doe want. Likewise the seruant that taketh wages, and hath but litle, should not be behinde hand to giue of that little. Christ our Sauiour liued of such reliefe as the faithfull gaue vnto him, and receiued maintenance from those whom hee instructed, Luke 8, 3: yet that which he receiued, he receiued first for himselfe and his disciples, and then for others also; and therefore of that allowance he gaue allowance to those that were in great need, Ioh. 13, 29. The poore widow in the Gospel is commended, who of her penury shewed charity, and cast into the Lords treasury for the Lords sake two mites, Luke 21, 4. It was in it selfe a small thing, the seuenth part of one peece of their brasen money (for then they vsed much brasse money, Math. 10, 9) howbeit to her it was a great matter; yet she being poore gaue to the poore, nay being very poore she gaue thē that were very poore. Other rich men gaue of their superfluity, but she of her penury: they of their abundance, but shee cast in all the liuing that she had. The widow of Sarepta in the time of a great famine throughout the land, when the heauen was shut for three yeares and sixe moneths, [Page 1129] Luk. 4, 25; hauing nothing left but an handful of meale in a barrell, & a little oyle in a Cruise for her and her sonne, yet was ready to part from part of that little part and portion to the Prophet, 1 King. 17, 12. The Apostle doth direct such as labor for their liuing to be painfull in their places, not onely that they may maintain themselues, and not be burdensom to others, but that they may haue to giue to them that needeth, Eph. 4, 28. The church of the Macedonians (as it is euident by the Scriptures) was a poore Church, and in necessity themselues, yet they doe not make themselues poorer, as the maner of many is, that they may cunningly get releefe from others, but they send releefe to other churches, and prayed with entreaty that their gift might be receiued, 2 Cor. 8, 4. & yet the Apostle speaketh not only of their pouerty, but of their deepe pouerty, ver. 2. Al which examples are laid before vs to teach, that euery one, euen of mean ability, not onely those yt are rich, but others likewise, shold shew compassion, & be ready to distribute. And as wee haue seene who ought to giue, so let vs see to whom we should giue, that our almes may be accepted and rewarded of our father which is in heauen. Some wil not giue any thing at all: some giue not where they should, and others bestow where they should not; they are liberall where they may bee sparing, and are sparing where they should be liberall. If then any ask to whom we ought to giue? I answer briefly, to the poore and such as stand in neede, whom God hath made as it wer his collectors and receiuers: and thus we must vnderstand ye words of Christ,To whom we [...]ght not to [...]i [...]e. Luk. 6, 30. Giue to euery man that asketh of thee. We must not giue almes to the rich, and to them that may giue vnto vs againe, for that is no charity: wee must not giue to our friends and kinsfolkes onely, but euen to our enemies, Ro. 12, 29. If thine enemy hunger, giue him meate: and if he thirst giue him drinke. Not to the idle that will not labor, nor yet to maintaine any in idlenesse, nor to those that liue onely by the sweate of other mens browes, 2 Thes. 3.10, 12: not to stout & sturdy beggers, that as rogues go vagrant vp and downe the country, such as are members of no society: such as haue their limbs and strength to labour: these are indeede no better then theeues and robbers: and as they that giue to the former sort maintaine them in idlenesse; so they that giue to these maintaine them both in idlenes & wickednes. As then we see vnto whō we ought not to giue, so we must know to whom we ought to giue.To whom we [...]ght to giue. These are poore widdowes and fatherlesse children, 1 Tim. 5, 16: such as are poore strangers; such day laborers as worke hard for their liuing all ye week, and yet cannot either thorough weaknesse of their body, or greatnes of their charge, get things necessary and sufficient for them; and of these we shall alwaies haue with vs to the end of the world. Mat. 62, 11, Such also as are falne into decay by ineuitable losses, [...]. 15, 11. Leu. 23, 35. Lastly, such as are weake and impotent, whether through age or other blemish, whether in their feete, or in their hands, or other parts, that thereby though they bee willing, yet they are not able to take paines for theyr liuing, Acts 3.2, 6. but amongst all these, they are especially to bee respected, that are of the houshold of faith, Gal. 6, 10. If we be careful and mindfull of these, God will recompence vs againe, and pay vs home seuenfolde into our bosomes whatsoeuer we haue giuen, both in temporall, spirituall, and eternall blessings.
Lastly, it is our duty to acknowledge Gods Vse 3 great mercy toward vs in the blessings of this life, that hee hath giuen to vs that which hee hath denied to many others: and when he giueth vnto vs a comfortable vse of these blessings, wee must confesse we haue them not by our owne labor and industrie, but by his speciall goodnes towards vs, Psal. 127, 1, 3. and therfore we ought to sanctifie our daily pains with daily prayer, and begin and end our labors with remembring him that remembreth vs, and so praise his goodnes that enableth vs to get goods: and this shall make our labour sweet and pleasant, and the yoake that lyeth in our neckes to be light and easie. Againe, as God giueth them, so he giueth a blessing with them, a blessing with a blessing, that is, bread and the nourishment of bread, For a man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God, Deut. 8. Moreouer as he giueth outward blessings, so he can take them away when it pleaseth him, euen in a moment, Iob 1, Luk, 12.
22 And the Lord saide vnto Moses, Get thee vp into this mount Abarim, and see the land which I haue giuen vnto the children of Israel.
13 And when thou hast seene it, thou shalt bee gathered vnto thy people, &c.
14 For ye rebelled against my commandement, &c.
Here followeth the second part of the chapt. touching the successour of Moses in the gouernment of this great people: wherein obserue the occasion & the calling of Ioshua. The occasion is double, the death of Moses at hād, & his request to God to appoint a man to be set in his place. Touching his death, he is willed to go vp to mount Abarim, and to behold the land that God had giuen to the Israelites: for God had foreshewed that he should see ye land with his eies, though he did not tread on it with his feet: & when he had seene the land, he should dy as Aaron his brother before him chap. 20, 24, amplified by the cause, they had not sanctified the name of the Lord at the Waters of Meribah, of which we haue spoken before.
Touching the prayer and request of Moses, he desireth of the Lord yt he wold appoint [Page 1130] a fit Ruler ouer his people to succeed him in this gouernment, that might be able to beare this great burthen. For hearing the vnchāgeable determination of God, & humbling himselfe vnder his correcting hand chastising his transgression, he is not afraid of the sentence of death being at hand, and seeing it before him, neither doth he craue to haue the stroke thereof prolonged and delayed, neither is he troubled with excessiue cares for himselfe and his children and posterity, as the manner is of worldly minded men, that mind nothing but the earth and earthly things when they must go out of the world, & shall haue their mouth full thereof: but all his care was for the future benefite of the people to leaue them in good estate after his departure. This should teach vs after his example to be readie to leaue the world whensoeuer God calleth vs, not to stād in feare of death, but to be willing to goe to God, knowing ye we shall go to an inheritance immortall, that fadeth not, 1 Pet. 1. and we must all likewise be carefull to leaue our houses & places in good state when we are gone, of wc we haue spoken before, chap. 20. Moses was the deere seruant of God, yet sinning hee is punished. The Lord himselfe receyued his soule, and buried his body, Deut, 34, 6, 13. He was in high fauour with God liuing and dying, an excellent Prophet to whom God spake face to face, yet hee was not suffered to enter into the land of Promise.Doctrine. Many want the outward signes, that are partakers of the truth of the Sacraments. Wherby we see that many want the Sacraments, that are partakers of the truth and substance of the Sacraments. He entred into the heauenly Canaan that was not permitted to enter into the earthly. Some are admitted vnto the outward signe, that neuer receiue the thing signified, so was Iudas to the Passeouer, as well as Peter and the rest of the Apostles, yet he was neuer partaker of the Lambe that taketh away the sins of the world, Iohn 1, 29. On the other side, some take not the outward signe, that neuerhelesse partake the inward grace.
The vses heereof are to teach vs, that ye outward Vse 1 and inward parts of the Sacraments, are not necessarily ioyned together, so that hee which partaketh the one should also partake the other, and therfore the outward sign doth not simply conferre grace.
Secondly, it condemneth the Church of Rome, that holdeth that children dying without baptisme are not saued, whereas saluation is not alwayes annexed to the signe: so that though infants want the outward washing, yet to them may belong the kingdom of heauen, Mark 10, 14.
Lastly, it serueth as a great comfort to such as desire to come to the Sacraments, & yet are hindred, sometimes by sicknes, and somtimes by other ineuitable occasions that procure their absence; forasmuch as we see in this example of Moses, that we may bee partakers of the truth of the signes, and yet bee barred or banished from the signes themselues. In such cases as these, God accepteth the will for the deede, 2 Cor. 8, 12.
Againe,Doctrine. Many are temporally punished, that are not eternally condemned. we learne by the examples of Moses and Aaron, that were not suffered to enter into Canaan, a figure of the heauenly Canaan, this truth, That many are temporally punished which are not eternally condemned. Many are chastised in this life, not onely with diseases and sicknesses, but with death it self, who notwithstanding are saued in the day of the Lord. This appeareth in Lots wife, Gen. 19: she looked backe contrary to the commandement of the Angel, and was turned into a pillar of salt. Her offence might seeme little at the first, and the punishment to be ouergreat: howbeit we must not measure sinne by the outward acte, but by the commandement and will of God, which is the onely rule of righteousnes. This her disobedience seemeth to proceed from infidelity, vnthankfulnesse, curiosity, and the immoderate loue of the world, & of the substance which they had left behind; and therefore she is punished and made as a mirror and monument of Gods iustice, which Iosephus testifieth to continue to his time:Ioseph antiq. Iud. lib. 1. ca. 1 [...] yet we doubt not but her soule was saued, and she receyued to mercy. The like we might say of Iobs childred, they were all sodainly slaine by the fall of the house wherin they were assembled, yet they gaue good testimony of their godlynesse in their life; for as no euil is recorded of them in the Scripture, so it appeareth they were wel taught and trained vp in the feare of God by their carefull father euen in the daies of theyr youth; God heard their father when he praied for them, when bee sent for them, they came dutifully and obediently vnto him; & if they had despised that God whom their father worshipped, he would not haue said, It may be my sonnes haue blasphemed God, and it had beene a vaine thing for him to speake to them of sanctification. Moreouer, if their bankettings & feastings had bene like our Wakes and reuels, which they commonly call Yeauals, or drunken feasts of such as call themselues good fellowes, he ought to haue forbidden their meetings, and not to haue prayed to God to pardon their sins wc they might commit in their meetings, and thereby suffer them to liue in the continual practise of sin, forasmuch as that were to mocke and dally with God, not desiring pardon for sinne past, but to craue free liberty to sin for the time to come. And if the father had doubted of their saluatiō, no doubt hee would haue bewailed their destruction. Lastly, it is to bee noted that they feasted in their owne houses; they did not run to Ordinaries, or haunt Ale-houses, or frequent Tauernes, neither did they feast euery day like the rich glutton, whose daily dinners were daily feasts, for hee did nothing else but feast euery day; neither did they keepe companie with ruffians, swearers, drunkards, swaggerers and such like, but they inuited one another to witnesse their good will, and to continue mutuall [Page 1131] loue among themselues. The like wee might say of Vzzah that stayed vp the Arke, and was stricken with sodaine death, because he laid his hand vpon the Arke, 2 Sam. 6, 7. So was it with Vriah the faithfull seruant of Dauid, yet he was slain by the sword of the Ammonites; 2 Sam. 11, 17. Iosiah that good king serued the Lord from his youth, yet dyed hee a violent death, and was slaine by Pharao Nechoh at Megiddo, and al the people of the land mourned for him, 2 Kings 23, 29.
Reason 1 Thus doth God deale with his owne children oftentimes: they are chastised in this world, lest they should be condemned with the wicked in the world to come, 1 Cor. 11, 32. Secondly, those whom God loueth, hee loueth vnto the end, Ioh. 13: inasmuch as all his giftes are without repentance, Rom. 11. & therefore temporall chastisements cannot alter his loue, or make frustrate the gifts that once he hath bestowed vpon his children. Thirdly, euen his owne people sinne against him, for in manie things we sinne all, Iames 3, ver. 1. and therfore when they sinne against him he chastiseth thē with death as with a rod, howbeit his mercie he neuer taketh from them. Thus did Iosiah offend, he would not heare the word of the Lord which was brought vnto him, & therefore he was smitten by the hand of God.
Ʋse 1 This teacheth, that it is a false rule and a deceitfull measure, to iudge of the saluation of men by temporall things, whereas commonly all things fall out alike to the godly & vngodly, Eccl. 9, 12. Many there are that wil take vpon them to iudge and censure: men to bee out of the fauour of God, because sometimes they dye sodainly, and sometimes strangely: and contrarywise if they dye in their beddes quietly and calmely, they conclude that they must necessarily bee the children of God, for that cause onely. But if we haue no better testimony to discerne a childe of God then this note, we may soone be deceiued: for this may often happen more by the nature of the disease, then through any grace in the soul of the diseased. The constant course of a mans life, is the best witnesse what is in man. A man may dye rauing, and haply blaspheming, and yet be the seruant of God, by the violence and rage of some sicknesse disturbing the head and the braine. For as Paul sayeth, It was not hee, but sinne that dwelled in him, Rom. 7, 15: so I may say, it is not they that raue and blaspheme, it is the force of their sicknesse, to which they do not consent: and againe, a man may go away like a Lambe, and yet dye out of Gods fauour, and go to hell, as Iob chap. 21. verses 13, 14.
Ʋse 2 Secondly, this reprooueth the Popish sort, that commonly condemne Zuinglius a sound defender of the true and Apostolike faith,Zuinglius defended. because he died in the field, as a good Patriot against the enemies of his country. Hee did no more then euery true Minister and faythfull man ought to be ready to do. Hee was slaine with the sword of wickedmen, but that death was an honourable death: Hee exhorted the people to constancy in the faith, as the Priest is commanded in the Law to do, Deut. 20, 23 It is no reproach to dye in a good cause, and a iust quarrell. If he had dyed as Sanders an arch enemy to the Queene and State, dyed in Ireland in the rebellion which himselfe had procured, who died distracted and in a frenzy, to behold the hand of God gone out against him and all his plots and proiects crossed, O what outcries would these men then haue made! he died as a Traitor against his lawfull Prince in the Popes quarrel, and was in the field against his owne Soueraigne; whereas Zuinglius dyed with his owne Cittizens in a good cause, and was lamented of all good men.
Lastly, we must take heed we doe not iudge Ʋse 3 rashly and rigorously of the Churches sorrowes and afflictions, albeit they seem oftentimes both strong and strange, when God feedeth them with the bread of teares, & giueth them teares to drinke in great measure, Psal. 80, 5. The dead bodies of his seruants haue the enemies giuen to be meate to the fowls of the heauen, and the flesh of his Saints to the beasts of the earth, their blood haue they shed like water, and there was none to bury them, Psal, 79, 2, 3, 4, 5. Neuerthelesse, they shal not be able to separate them from God, Rom. 8, 35. If we be the children of God, nothing shall bee able to hurt vs: though death come vpon vs sodainly, as it hath done vpon many, it shall bring vs to God, not diuide vs from his presence. Wee do for the most part take vpon vs through a generall corruption to iudge those the most greeuous sinners that suffer the greatest sorrows, as it appeareth by Iobs friends, and Christs followers, Luke 13. howbeit this is an opinion that must be reiected, as full of error, and empty of charity.
15 And Moses spake vnto the Lord, saying:
16 Let the Lord, the God of the spirites of all flesh, set a man ouer the congregation:
17 Which may goe out before them, and which may go in before them, and which may leade them out, and which may bring them in, that the Congregation of the Lord be not as sheepe which haue no sheepheard.
18 And the Lord said to Ioshua, &c.
19 And set him before Eleazar, &c.
Heere is offered vnto vs, the second occasion of the election and inauguration of Ioshua, to wit, the prayer of Moses. Wee must not thinke that hee vsed no more words then heere are expressed: for this is onely the substance and cheefe effect of his prayer. In it wee are to note: first the preface or entrance into the same: for, no man ought rashly to enter vpon this holy worke, but well aduised and throughly prepared. Secondly, the prayer it selfe.
The Preface containeth a description of God by his titles and effect, giuing life and breath to all creatures, for thorough him wee liue and mooue, and haue our being, Act 17.28. The prayer it selfe is, that he would appoint a mā ouer the congregation to succeede him in the administration and gouernment of the Commonwealth, considered farther by the ends, yt being endued with the Spirit of God, he may be able to performe the duties of his calling, and go before them by his example, expressed by going in and out before them, and by leading thē out, and bringing them in, as Salomon prayeth for wisedom and vnderstanding for the same purpose, 2 Chron. 1, 10. & 1 Chro. 27, 1. Secondly, that the people may not be as sheepe without a sheepheard, scattered vpon the mountains but may keepe together, liue in order and society one with another, to performe such mutuall duties as are required for this life, & the life to come.
Thus much of the occasions: now we come to the calling of Ioshua, and separating him to beare office among the people, wherein wee must obserue the commandement of God, & the obedience of Moses. The commādements of God are many, Take him, &c: lay thine hāds vpon him, set him before Eleazar the Priest, &c. giue him charge, &c. and Eleazar must aske counsell of the Lord for him after the iudgement of Vrim and Thummim, What the Vrim and Thummim were. Exod. 28, 30, What this Vrim and Thummim were, is diuersly vnderstood: it were endlesse and fruitlesse to rehearse the seuerall opinions of all, neither is it easie to determine. Some of the Hebrew Doctors thinke they were not the work of any Artificer, but that they were a mystery deliuered to Moses from the mouth of God, or they were the worke of God himselfe, as the two Tables of the Law were, and that when the Priest asked counsell of God by Vrim, hee made answer by liuely voice, 1 Sam. 30, 8. The words are both plurall, and the Septuagint doe translate them, The manifestation and the truth, [...]. but properly they signifie the lights and the perfections: and both of them were a figure of Christ, who communicateth vnto vs from his father the true light and perfection, being made our wisedome and righteousnesse, 1 Cor. 1.30: for in the heart of him beeing our great high Priest, the true Aaron, were the gifts of the holy Ghost without measure. Ioh 3, 34. Col. 2.3. Againe others thinke, that as those words, holinesse to the Lord, were grauen on a plate, and put on Aarons forhead, so these words, Vrim and Thummim were likewise grauen on a golden plate, and put in the brest lap which was double, for something to bee put therein. Lastly, others thinke they were no other then the precious stones spoken of Exod. 28: and that they put the Priest in mind of his office, that hee must instruct the people both by the light of his doctrine, and by the integrity of his life. But whatsoeuer they were, it is most certaine, that the vse of them was to enquire of GOD, and likewise to receiue an answer of his will, as appeareth in this place and in sundry others, Iudg. 1, 1, & 20, 18, 28. 1 Sam. 23, 9. & 10, 11, 12. These were lost at the captiuity of Babylon, and wanted at the peoples returne, Ezr. 2, 63. Neh. 6, 65: neither do wee reade that euer God gaue answer by them any more: thus much of these. The obedience of Moses is set downe generally & particularly, he did as the Lord commanded, hee tooke Ioshua and set him before Eleazar, and put his hands vpon him, & gaue him a straight charge to execute his office faithfully in the gouernment of all the people committed vnto him.
[Let the Lord, the God of the spirits of al flesh] This is the preface or preparatiue to the prayer. The faithfull were alwayes wont to make some entrance or introduction into this holy exercise, as it appeareth in the forme of prayer left to the church by Christ our Sauiour. In these words Moses acknowledgeth the Lord to be the God of the spirits of all flesh, as before chap. 16, 22: whereby he meaneth,Doctrine. God is the creator of the soule. that he is the Creator of our soules, and hath giuen them vnto vs. The doctrine; God is the Creator and maker of the soules of men, and hath giuen vnto them not onely their bodyes, but also their soules, Gen. 2, 7. Iob 27, 3. Eccl. 12, 7, &c. And how can it be otherwise?
For first, he it is that hath formed al things, Reason 1 he is the creator of things visible and inuisible, Col. 1, 16, that are in heauen or in earth, and without him was nothing made that was made, Iohn 1, 3. Secondly, he is the father of our spirits, so called of the Apostle, Heb, 12, 9: if then he be the Father of them, doubtles hee is the former of them. It is confessed that God is the Creator of the soule, neuerthelesse it will not follow from hence necessarily, that it is created immediately, or giuen immediatly by him, as it is certaine it was at the first creation. And albeit many places bee produced to proue an immediate creation, yet the opinion is rather weakned by those testimonies, from whence it is thought to be established, as for example, Eccl. 12, 7: The soule returneth to God that gaue it. For the question stil remaineth vndecided, whether God giue it immediately or not: that God gaue it (which is al ye wise man saith:) euery wisemā acknowledgeth: but how and in what manner, by meanes or without means, remaineth yet in doubt as before. The opposition made in that place betweene the soule and the body, rather prooueth the contrary: for as the body was of the dust, so is the soule of God & his gift. But how is the body of the dust? not immediately, but of the Parents: so that it is apparent that Salomon hath relation to the first creation of Adam, of whō it is true, that God formed man of the dust, and breathed into his nostrils the breath of life, and man became a liuing soule, Gen. chap. 2, verse 7. I purpose not to enter into this controuersie, [Page 1133] much lesse take vpon me to define, whether the soule come by traduction or by infusion, whether from the parents or from GOD, a question much debated both among ancient and moderne writers; wishing rather all men to be wise with sobriety, & to content themselues to know, that it is given of God, and to be his Title, to bee the God of the spirits of all flesh, and to consider what vses wee may make of it.
First, this serueth to ouerthrow diuers errors Ʋse 1 and heresies touching the soule, raysed vp in former times to trouble the Church, & to destroy the faith. Such were the Sadduces, who held that spirits were only certaine qualities or accidents, but no substances at all, nor hauing any subsistence of themselues, Acts 23 8. We learne on the contrary side, to acknowledge that the soule is a creature of God, as the body is, and a thing essentiall (as also the heauenly Angels are) and liueth when the body dyeth, as may be easily proued by infinite testimonies of holy Scriptures: for this is the more noble part of man, created, but yet immortall; inuisible, but yet subsisting. Salomon saith, It returneth to God that gaue it: Christ our Sauiour commendeth his spirit into his Fathers hands, Luke 23, 46. So Stephen prayeth, Lord Iesus receiue my spirit, Acts 7, 59. Thus do they make GOD the keeper and preseruer of the soule, when once it is deliuered out of the prison of the body. They then that make the soule nothing but a blast or breath, or a certain power infused into mens bodies but such as hath no essence or substance, are grossely deceiued and mistaken exceedingly.
Ʋse 2 Secondly, it is our duty to yeeld obedience to God both in body and soule, and to submit our selues to him in all things, especially vnder the Crosse, euen when the flesh is most prone to murmure and rebell, Hebr. 12, 9. If we must yeelde reuerence to our fathers, of whom wee haue receiued our bodies, then should we be subiect to God, of whom wee haue receiued our soules. The Apostle chargeth vs to glorifie God in our body and in our spirit, which are Gods, 1 Cor. 6, 20. they are both his, and therefore both are to be giuen to him agine.
Ʋse 3 Thirdly, the soule being from God, it commeth neerest to his essence, wherby we beare his Image, and resemble him in knowledge & wisedome, and therefore it is a most precious substance, more worth thē all the bodily creatures of the world; for when the body returneth to the dust, the soule goeth to God that gaue it. The Prophet saith, Psal. 49, 7, that no man can redeeme his brothers soule, or pay a sufficient ransome to God for him, it goeth beyond his power and ability. All the gold & treasure in the world cannot equall one soule in value. The murthering of the soule is the highest and most horrible murther that can be, and it is the greatest sin to destroy a mans soule, Math. chapter 16, verse 26: on the other side, to saue a soule, is one of the best works, and that which shall receiue the best reward, Dan. 12, 3.
Lastly it belongeth to vs to haue the greatest Ʋse 4 care of the soule: for as it excelleth the body, so the care of it should exceed and surmount the care of the body. The Scripture oftentimes calleth men from the excessiue and immoderate care of the body, to which wee are too much enclined, Math. 6, 25. 1 Cor. 7, 32. Rom. 13, 14, that we may haue care of the soule, and set our affections vpon heauenly things. Obiect. But are we to cast off all care of the body, and to minde nothing but heauen & the prouision for the soule? Nay, not so: Answer. GOD hath made the body as well as the soule, therfore the body is to be regarded as well as the soule. I say as well, though not as much. As then Christ saith, This must bee done, but the other must not be left vndone, Matth. 23, so the soule is especially to be regarded, but the body is not to be neglected. Besides, the body is as the Tabernacle and instrument of the soule: the tabernacle of it, to dwell in it: and the instrument of it, to worke by it, and therefore the soule cannot do the duties proper vnto it, except the body prosper and be prouided for. Howbeit our cheefest care ought to bee for the soule, that it may liue to God in this life, and liue with God in the life to come. If our greatest care be to adorne and decke the body, it is most certaine wee are carelesse of the soule.
[Verses 17, 18, 20. Which may goe in and out before them, &c.] In these words we haue the summe and substance of the prayer of Moses, and of the commandement of God vnto him touching Ioshua, which I will ioyne together, that we may end this Chapter; for of laying on of hands, mentioned verse 18, and 23, and of asking counsell of God, wee haue spoken oftentimes before. Moreouer, we haue heere many particular points offered vnto vs touching Magistrates and Subiects: as that God appointeth none to serue in any calling, but he furnisheth him with sufficient gifts for that calling; as it is saide, Ioshua is a man in whom is the Spirit, that is, the gifts of the Spirit fit for gouernment. As when Saul was appointed & annointed to be king of Israel, he was after a sort changed into another man: and Moses is heere willed to put some of his honour vpon Ioshua, verse 20. When it is said, he should goe in and out before the people, we learne, that Magistrates and men that be in authority ought to be examples in all good things to their people, & not giue themselues liberty to do what they list, verse 17. And when the reason is rendred, lest the people should bee as sheepe without a Sheepheard, we learne, that that people is in a most wretched estate, where they haue no Magistrates to go in and out before thē, Iudg. 17, like a flock of sheep without a Shepheard. By this similitude also our Sauiour expresseth in what fearefull condition the people are [Page 1134] that haue no Ministers or teachers to instruct them, Matth. 9, 36: for as the one sort are in danger of the destruction of the body, so are the other of the losse of the soule: whereby subiects should learne to be obedient to their Magistrates, & to be thankfull to God where he hath set them, and vnder them to profite in the wayes of godlines, lest for our vnthankfulnesse and other sinnes they bee taken away from vs. But the point which is cheefly heere intended,Doctrine. Magistrates haue their calling immediately from God. is this, That Magistrates haue their calling, and holde their places immediately from God for the good of the people, 2 Chro. 9, 8. Salomon was set in his throne by God himselfe, not by the high Priest or the people, Dan. 2, 21, 37. It is sayde of Dauid, that God chose him to be King, hee delighted in him to make him King, 1 Chron. 28, 4. He chose him from the sheepefold to feede his people Iacob, and Israel his inheritance, Psal. 78, 71. It is sayd of Saul, The Lord hath annointed thee to bee Gouernor of his inheritance, 1 Sam. 10, 1. God said to the Prophet touching Hazael & Iehu, Annoint Hazael king of Syria, and Iehu shalt thou annoint king of Israel, 1 Kings 19, 15. So then, they hold of God in cheefe, and not of men.
Reason 1 The grounds heereof follow. First of all, the Scriptures call kings the Lieutenants and ministers of God, Rom. 13, 4. There is no power but of God, the powers that bee, are ordained of God, &c. For he is the minister of God to thee for good; and not onely so, but they are called gods on earth, Psa. 82, 6. Exod. 22, 28, because they sitte in his place, and are to execute his iudgements.
Reason 2 Secondly, they are bound to giue an account onely to God, and not to man: for as they are next and immediate to God, and inferiour to none but to him, so for all their actions they shall reckon with him. The officers sent out by him, the Iudges that execute iustice, the Ministers and all that preach the Gospel, and al that rule in the Church, in Commonwealth or in the house, must giue an account to him, but he to none, sauing to him that hath called him. Tertullian sayth well, Hee maketh him Emperor,Apolog. cap. 30. who made him a man before he was Emperor: from him hee holdeth his Scepter, of whom he hath his soule. Obiect. But it may be obiected, that Peter calleth it an ordinance of man, 1 Pet. 2, 13: Submit yourselues to euery ordinance of man for the Lords sake. If then it be an humane ordinance, how may it be diuine? I answer, Answer. the magistrate is so called, not because men are the authors of it, or may dissolue it: but first, because men do execute it, not God or the Angels. Secondly, because it is ordained for the vse, benefit, and profit of men, it is ordained for men, as Heb. 5, 1. So wee may say of the King, he is taken from among men, and he is ordained for men.
Ʋse 1 This reprooueth the Church of Rome, together with the great byshop, & mighty aduancers of that See, that giue temporal power to the Pope, and make him the soueraign Monarch of the earth, as if all the world were one body, and he the soule that quickneth, mooueth, nourisheth, and vpholdeth that body; or as if Kings and Princes held their temporall possessions, dominions, and iurisdictions of him, as it were their land in Capite: and as if that proud byshoppe had power to cite these as his subiects or vassals, iudicially to appeare before his Consistorie. Howbeit ye Pope himselfe hath no more then hee can claime from Peter (if so much:) neyther can Peter haue any more then hee can deriue from Christ. But Christ himselfe while he liued vpon the earth tooke vpon him no temporall iurisdiction, he refused to be made a king, Iohn 6: hee refused to be a Iudge in ciuill causes, and in diuiding inheritances, Luke 12, 13. He payd pol-mony as others did, Matth. 17: he submitted himself to the iudgement of Pilate, and commaunded all to giue vnto Cesar the things that are Cesars; Mat. 22. This was the doctrine of Peter, & his example also. What then? shall the seruant be aboue his master? or will he that calleth himselfe the seruant of seruants vsurpe that which neither Peter the supposed founder of that supremacy, nor yet Christ himselfe euer challenged or vsurped? The answer of Bellarmine to this is to bee marked, which is as the egge, whereof the treasons and rebellions were hatched that haue abounded in these last dayes.De pont. Ro [...] lib. 5. cap. 6. For he and his fellowes sound out the trumpet of sedition, and secretly instill damnable poyson into the hearts and eares of their hearers and readers, that Christ refused to diuide the inheritance, lest the office of the Prelacy shold be stained with such base and abiect Offices: and that Peter submitted himself to Cesar, because then he was weak and not able to recouer his right: but if he had bin strong enough he would neuer haue yeelded to him. I answer first, it is no base calling to be a iudge of inheritances, it is an honorable place to sitte in the courts of iustice, and in the seat of iudgement. Againe, as Christ refused to be a Iudge, so hee refused to be a king also; & taught them that his kingdom is not of this world. Is it a base office to be a king? or dishonorable to rule a kingdom? Besides, as he refused ciuill honor, so he performed ciuill subiection, and thereby acknowledged his obedience and homage vnto Cesar by his doctrine & practice. Wherefore, it is certaine hee refused to deale in these causes, because they wer not befitting his calling, who came to preach, not to rule: to diuide the word aright, not the wealth of the world. Secondly, where they teach yt Peter putteth the church in mind of obedience, because it was not then able to resist, this is to despise gouernment, to arme the subiect against ye prince & to make way for treasons & insurrections; and is contrary to the doctrine of the Scriptures, and the practise of former times, as we haue shewed at large elsewhere.
Secondly, it reproueth such as teach, yt Princes Ʋse 2 excōmunicate by the Popes sentence, are not [Page 1135] to be obeyed, and that their subiects are discharged of their oth of alleageance toward them so long as they lye vnder that censure. But the Apostle willeth that obedience should be yeelded euen to wicked and idolatrous Princes, such as are enemies to the Gospel of Christ, and that for conscience sake, Rom. 13, 5. The Christians in the primitiue Church wanted not number nor strength to haue resisted and deposed Pagan Emperours, as Tertullian teacheth;Tertul. Apolog. for they had filled euery towne and citty, euery campe and corner, yet they neuer stirred or offered to make insurrection, but offered themselues to be killed: for Princes hold their Crownes and Scepters by the gift of God, and therefore none but hee that gaue them can take them away from them. They were accountable to him, but to no mortall man whatsoeuer:Ambros. in his Apol. of Dauid, chap. 10. and therefore Dauid saide, To thee onely I haue sinned, Psal, 51, 4. And this teacheth them a good lesson, to remember that they must one day appeare before the iudgement seate of God, and plead before his barre guilty or not guilty, as now their subiects doe before them. This then is the Regall tenour to hold immediatly from God, to whom they must doe homage and fealty for their Crownes and Kingdomes. It is not vnknowne what exorbitant courses the Bishop of Rome hath taken, exalting himselfe from a Christian Pastour to bee an Antichristian Pope, and from a Pope to a temporall Prince, and from a temporall Prince to be a supreme Monarch ouer all, and to haue omnipotent power as a vice-god on earth. Such Almain-leapes in good time (there is good hope) will breake his backe, nay his necke: and free the Christian world from his yoke and bondage, worse a thousand times then the slauery of the Israelites in Egypt, when God shall open the eyes of all Christian Princes to see his vsurped ambition & dominion; which God grant for the glory of his Name, and the saluation of the poore people that are held in more thē Turkish captiuity.
Lastly, we must acknowledge, that Magistrates Ʋse 3 are of great necessity, forasmuch as the end of their Office, is the good and benefit of the people, ouer whom they are placed, Lam. 4, 20. They serue as a comfortable shadow, to preserue vs from the scorching fires of raging persecuters, like the gourd of Ionah, which came ouer his head, to deliuer him from the heare of the Sunne, Ionah 4, 6, 8: which serueth to condemne the Anabaptists, which cannot abide any gouernment or gouernors; whereas we must learne to pray for them, and to be subiect vnto them, which are the Lords Shepheards ouer his flocke, without whom nothing is to be seene but miserable disorder & confusion of all things, Iudg. 18. For a Commonwealth without a Gouernor, is as a body without an head, as a shippe without a Pilot, as an army without a Leader, or as an house without a Ruler. The losse of a good and godly Prince, is a great losse, and greatly to be lamented, 2 Chron. 35, verse 24. Zach. 12, verse 11.
CHAP. XXVIII.
1. AND the Lord spake vnto Moses, saying,
2. Command the Children of Israel, and say vnto them, My offering and my bread for my sacrifices, &c.
3. And thou shalt say vnto them, This is the offering made by fire, which ye shall offer vnto the Lord: Two Lambes of the first yeare without spot, day by day for a continuall burnt offering.
4. The one Lambe shalt thou offer in the morning, and the other Lambe shalt thou offer at euen.
5. And a tenth part of an Ephah, &c. 6. It is a continuall burnt offering, &c. 7. And the drinke roffering, &c. 8. And the &c.
MOSES hauing set downe the numbering of the people, proceedeth to handle the lawes vnder which they ought to be, wherof some belong to Church-matters, and some to the Common-wealth, some sacred and some ciuill. Such as are holy haue the first place, and that worthily, which order sheweth, that the Commonwealth can neuer be well established, vntill the Church be rightly ordered.Doctrine. The first and chiefe care is to be had of the Church, and matters of religion. The first and chiefe care is to be had of the Church, and afterward of the ciuill state & Commonwealth. They begin at a wrong ende that begin with matters of policy, as if a man should be very carefull to looke to the body, but be carelesse of looking to the soule, or should haue regard to the foote, and vtterly neglect the head. It was euermore the manner of the godly & religious Kings of Iudah, to beginne first with Church-matters, and looking to religion, and ordering the preaching of the Word and administration of the Sacraments, as wee see in Dauid, Iehoshaphat, Hezekiah, and Iosiah. So [Page 1136] did Zerubbabel immediately after their return from captiuity, as wee see in the booke of Ezra.
Reason 1 And no maruaile, for true religion is the soule and life of the Commonwealth, without this it cannot prosper and florish, but is as a dead carkasse without life, it may carry a goodly shew, and seeme to promise peace & perpetuity, but it is not well grounded, and will deceiue in the end; witnesse the Monarchies of the world, which all receiued theyr decaying and declining in theyr times & seasons, of which before, chap. 3.
Secondly, true religion is that onely which instructeth all sorts in true obedience, & teacheth them to performe theyr duties, which is the meanes to establish a Commonwealth, & to order it aright, when euery one knoweth his standing, and no man encrocheth vpon the calling of another, and the contrary bringeth confusion.
Thirdly, euery one is charged to seeke the glory of God aboue his owne good, and to set vp him before our selues. For as he wil not giue his glory to any other, so we ought to take heed we do not rob him of it. But when we haue the first care to establish matters of religion, then we shew that we are zealous of his glory.
First then they are deceiued, that thinke it Vse 1 enough to make lawes for preseruation of publike peace and tranquility, that euery man may keep and enioy his owne, & that wrongs and iniuries may be suppressed and banished. The cheefest care ought to bee of Gods seruice and worship, otherwise our Commonwealths shall differ little or nothing from the states and gouernments of the heathen. Heere then is a lesson for all Law-giuers, if they desire to haue Christian Commonwealths, to begin with Christian religion, and looke to the Church, and there lay a good foundation. He that would build an house to stand against stormes and tempests that will beate against it and seeke to beare it downe, will be sure to begin with the foundation, & make sure work there: so such as desire to haue a flourishing Commonwealth, and all estates as a goodly building to grow vp and prosper in it, must make religion the foundation, and then it shal be sure to stand, because that is as a rocke that shall neuer fayle nor fall.
Vse 2 Secondly, hereby also we may try our selues whether we belong to God or not; if in the first place we regard duties of piety and godlinesse, and be more carefull to feare God thē to feare man, then we are truely religious, and may assure our selues we are true members of the church. We must make him our feare, who is able to cast body and soule into hell, Matth, 10, rather then man, who can but kill the body, if kill the body, Iohn 19. Let euery one of vs therefore bee more carefull to settle our consciences in the true feare of his Name, then to settle our estates in earthly and transitory things, remembring that godlinesse is profitable to all things, and hath the promises of this life, and of the life to come, 1 Tim. 4, 8, and that if first of all we seeke the kingdome of God, all other things shall be ministred vnto vs, Matth. 6, verse 33.
Lastly, it serueth to reprooue meere ciuill Vse 3 men, that regard nothing but to liue ciuilly among men, but neuer regard to know God, & to glorifie his Name. So farre do the Turks & Infidels go; but except our righteousnesse exceed theirs, wee cannot enter into the Kingdome of Heauen. Our first and cheefest care ought to be of Religion, but these haue no care of it at all. They regard the praise of men more then the praise of God.
[Yee shall offer vnto the Lord two Lambs of a yeare old, one in the morning & the other at euen.] Touching the Lawes of an holy nature, some were appointed as necessary for them to obserue, and some voluntary. Touching the necessary Lawes, they are of foure sorts, some were daylie, some weekly, some monethly, & some yearely: or rather to speake more properly, Moses speaketh heere of foure sorts of oblations or sacrifices: First, of such as were offered euery day. Secondly, of such as were offered euery weeke. Thirdly, of such as were offered euery moneth. Lastly, of such as were offered euery yeare. Touching the voluntary, we shall speake afterward, chap. 30. The holy time that concerneth euery day, is the morning and euening sacrifice offered dayly: the weekly holy time is touching the Sabbath: the monethly is touching the Calends or first day of euery moneth: the yearely is touching the feasts of the Passeouer, of Pentecost, of Trumpets, of Humiliation, and of the Tabernacles. All these lawes were in a manner before handled, while ye people abode at Mount Sinai. If any aske the Question,Quest. why then they are againe heere repeated? I answer, first, Answer. because they were now come to enter into the Land, beeing in a manner vpon the borders thereof, chap. 27, 12. God would therefore put them in minde of this,Why th [...]se lawes are againe heere repeated. that when they should possesse the Land, they must be mindfull of his worship and their owne duty. Secondly, because few at this time remained aliue, which had heard, or if they had heard, could remember these lawes that then were published & propounded, all being now dead (except Caleb and Ioshua) which were numbred before, as we saw in the end of the 26, chapter. Thirdly, the ceremoniall worship had beene intermitted in the wildernesse for many yeares, as circumcision, Iosh. 5, and many other like ordinances by reason of theyr continuall iournies, or at least continuall expectation of them. Lastly, God doth heereby comfort and confirme his people after theyr manifold prouocations and murmurings, testifying thereby that as a mercifull Father, he is reconciled vnto them, & the remembrance [Page 1137] of theyr sinnes buried, and that he hath determined to do them good all the dayes of their life. Now the first thing to be considered, is the daily sacrifice, The daily sacrifices of the Iewes, & the vses thereof to vs. in which was to bee offered morning and euening, a Lambe, fine Flower, Wine, & Oyle: these were to be offered continually as a burnt offering vpon the Altar, which law was not to take place vntill they came into the Land, as we heard before in the like case, chap. 15, 2. because in the Desert they wanted many things necessary, Deut. 12, 8, which was a sufficient dispensation for the omitting of them: for when God doth require any thing, he giueth meanes to performe it; and did neuer impute it as a sinne vnto them, when an ineuitable necessity did hinder them, and the desire to obey is no lesse accepted then obedience it selfe. Of this dayly sacrifice with the rites thereof to be performed euery morning and euening, wee reade at large, Exod. 29, 38. they must do it day by day continually So 1 Kings 18, when Eliah conuinced Baals Priests, there is mention made of theyr chusing, dressing, and offering a Bullocke in the morning, verse 26, and of his doing the like at the time of the offering of the euening sacrifice, verse 36. Likewise Peter and Iohn went vp together into the temple at the houre of praier, being the ninth houre, Acts 3, 1: this was the time, being three of the clocke in the afternoone, when the euening sacrifice was wont to bee offered, vnto which, prayer also was wont to be ioyned: we see theyr practise what it was dayly; now let vs come to the vses toward our selues.
First, see from hence by consideration of Ʋse 1 this dayly offering, a Lambe euery morning and a Lambe euery euening, a great difference betweene the Old and New Testament. For this law (as also the rest) is not obserued nor is to be obserued of the people of God in the daies of the Gospel, since the comming of Christ, which was obserued and ought to bee obserued before Christ came in the flesh, by the people of the Iewes: but in stead of these oblations and sacrifices we haue the Supper of the Lord. They were laden & burdened with sundry ceremonies, and had an heauy yoke put vpon their necks, Acts 15, 10. which neyther they nor theyr fathers were able to beare, as Peter testifieth; and such as were ioyned with much cost and no lesse labour and trouble, euery foote they were constrained to bee vncleane, and put from the Congregation, and with many sacrifices and solemnities were purified againe. We haue a few ceremonies (if we may call them ceremonies) onely two, to wit, baptisme, once onely to bee receiued, which came in place of circumcision & theyr often purifications, and the Supper of the Lord, which came in place of the Passeouer and the other Sacrifices, theyr meat-offerings and theyr drinke-offerings. Obiect. If any aske, why God changed this forme of his worshippe, or why hee abrogated those sacrifices and the whole Leuiticall seruice. I answer, Answ. because they were instituted to bee figures of Christ, and to shadow out his sacrifice, Heb. 10, 1, 2, &c.Piscat. in Num. cap. 29. for the sacrifices were so many testimonies giuen of God, that Christ Iesus should come into the world, and offer vp himselfe a sacrifice without spot or blemish, to cleanse the sinnes of the people, and to make satisfaction for them vnto God. Wherfore he being come and his sacrifice being offered, those other sacrifices ought to ceasse, and if now they shold continue, they should be no better then lying signes and false witnesses, and testifie an vntruth, to wit, that Christ should come hereafter and dye for vs, who is already come and hath dyed for vs once and can dye no more, Rom. 6, 9, and hath fulfilled all that was written of him. If any do aske farther, Obiect why God would ouer-lade the faithfull in the Old Testament, with so many troublesome and combersome ceremonies, and not vs in the time of the new. I answer, Answ. the Church was then as a childe in his nonage, or as a seruant in bondage: whereas the Church of Christ is as a man growne vp and set free, Galat. 3, 24, and 4, 1, 2, &c. and needeth not any tutors or guardians.
Secondly, we must vnderstand from hence, Ʋse 2 that as all sacrifices vnder the law, did as it were leade vs by the hand to Christ, & point him out with the finger, who is the ende of the law for righteousnesse to euery one that beleeueth, Rom. 10, 4; so did this daily sacrifice of the two Lambes offered morning and euening, most plainely. He is both the Altar and the Sacrifice, Heb. 13, 10. He is the Lambe of God that taketh away the sinnes of the world, Iohn 1, 29. He is our foode, our meate and drinke to be receiued by faith, represented by the bread and wine that was offered, for his flesh is meate indeed, and his blood is drinke indeed, Ioh. 6, 55. We are hungry and thirsty, and want nourishment to refresh and sustaine vs to eternal life, if any man eate of this bread, he shall liue for euer, verse 51. As then these Lambes were offered in the morning and at the euening, so was Christ from the beginning of the world vnto the end thereof, the Sauiour of all them that beleeue and trust in him; he is the Lamb slaine from the beginning of the world, Reuel. 13, ver. 8. And as this daily offering was twice performed, so we haue daily need of reconciliation, that his blood should continually be applyed vnto vs by faith; and as we daily sinne against him, so we must daily haue recourse vnto him for remission of sinnes. Now albeit there were two Lambs offred, we must not dreame of two Christs: as there were sundry Altars, all figuring one Christ, so there were two Lambes, howbeit they were but a repetition of one and the same thing, & represented one and the same Christ. And that this continuall sacrifice was a figure of Christ, it is euident, because it is prophesied to ceasse at the comming of the Messiah, Dan. 9, 27, that then the shadow should giue place to the body. [Page 1138] So then the Leuiticall sacrifices were commanded onely for a season, as Iustin Martyr proueth out of this place,Dialog cum Triph Iud. and Cyril, lib, 10. in Leuit. For if God would haue had them continue longer, and the Priesthood to abide for euer, they could neuer haue beene abolished and destroyed; for no time, no violence, no enemy can take away that which God hath decreed to endure for euer. Wherefore we must know, that the vertue and efficacy of the death of Christ extendeth it selfe from the very first fall of man, to the last fall of the world, that is, from the beginning of the world to the vtter dissolution of the same. And withall this daily sacrifice signified the continuall sanctification of the Church, through Christ the true Lambe of God, by whose mediation we and our actions are accepted of God, Acts 26 6, 7. Rom. 12, 3. 1 Pet. 1, 2, 19, 22. and 2, 5.
Ʋse 3 Thirdly, the Synagogue of Antichrist is heere reproued, that would beare vs in hand, that this daily sacrifice doth shadow out the dayly sacrifice of the Masse, and they are not afraid or ashamed to build and set vp that abhominable Idoll vpon this foundation.The Masse hath no foundation from the daily sacrifice. But how can that be shadowed out in holy Scripture, whereof God is not the author, the instituter, or approuer, and whereof no print or footsteps are to be found? True it is, the institution of the last Supper is of Christ, but this Supper is one thing, and the Masse is another: for the Masse hath quite abrogated and disanulled the Supper, and is celebrated to another end, to wit, to merit remission of sins, and consequently saluation and eternall life. But the Supper was neuer instituted to bee a propitiatory sacrifice to reconcile man vnto God, but to be a Sacrament, whereby God as by a most certaine seale doth strengthen our faith and assure vs of eternall life, purchased by the onely Sacrifice and Oblation of Christ once offered vpon the Crosse. Besides, if this dayly sacrifice did point out the continuall sacrifice of the Masse, then it will follow that it hath an end, and ought to be no longer in vse in the Church, forasmuch as this and all other legall sacrifices had theyr consummation and consumption, when Christ was exhibited, as we shewed before out of the prophesie of Daniel: weekes. Wherefore if they loue the Masse, that loueth them so well and maintaineth them so wealthily, and be enamored of this creature, let them not build it any longer vpon this groundwork, which is now out of date, lest they breake the necke of it for euer.Lib. 1. de Missa. cap. 9. But Bellarmine (who must helpe at a dead lift) hath laboured much to put life into this dead Idol, and to raise againe this carcasse out of the dust, alledgeth two other places out of the same Prophet, (Dan. 12, 11. and 11, 31, and 8, 11,) to prooue that they are Antichrists which take away theyr dayly sacrifice of the Masse, for which they fight, as for the life of theyr religion. But these propheticall predictions of the abolishing of the daily sacrifice, which he applyeth to the heretikes (forsooth) of this time, and maketh them forerunners of Antichrist, because they desire nothing more then the ouerthrow of this sacrifice of the Masse: I say these propheticall predictions are best expounded by the euent of them, which were truely fulfilled in Antiochus Epiphanes, by whom the Temple was horribly prophaned, the Sanctuary wretchedly defiled, & the dayly sacrifice abolished, so that he set vp the abhomination of desolation vpon the Altar, as is euidently declared in 1. Mach. 1, 12, 30 So then, by the daily worship or sacrifice here oftentimes mentioned, we are to vnderstand, not any sacrifice of the Christians to be taken away by the fury of Antichrist, but the daily sacrifice of the Iewes which was interrupted and taken away by this Antiochus. Againe, if the doctrine of the Romish Church bee true, then Antichrist shall reigne but three yeares and sixe moneths; howbeit the Prophet speaketh of sixe yeares and three moneths wherein the daily sacrifice shall be troden vnder foote, Dan. 8, 13, 14. Thus to establish one vntruth, they bring in another. Lastly, if theyr Masse were to be abolished by Antichrist, wherein they teach the eternity of Christs Priesthood consisteth, then should Christs Priesthood also be at end, whereas of it shall be no end, & therefore the ceasing of this daily sacrifice is interpreted by Chrysostome, Iosephus, and the author of the Machabees, to be the Iewish Sacrifice, so that we may bid the popish daily sacrifice farewell, and send it packing vnto Rome, the mother of whoredomes and abhominations.
Lastly, this daily sacrifice importeth the daily sacrifice of prayer which we ought to offer Ʋse 4 to God, as our dayly seruice due vnto him, 1. Kings 18, 36.Rab. Menachem fol. 115. And thus do the Hebrew Doctors speake, The continuall sacrifice of the morning made attonement for the iniquities that were done in the night: and the euening sacrifice made attonement for the iniquities that were by day. It is therefore required of vs to pray vnto God, not once in a moneth, or once a weeke, nor onely vpon the Sabbath day, or publikely in the assemblies of the faithfull, but we must remember him daily that remembreth vs euery houre. The time of prayer is euery day, and that in respect of our daily sinnes,Fine strong motiues to stir vs vp to praier. our daily wants, dangers, tentations, and decayes, so that we must obserue the rule of the Apostle, Pray continually, 1 Thess. 5, 16. These are fiue strong motiues to stir vs vp daily to performe this duty, so that we may say with the Prophet, I waite for the Lord, my soule doth waite: euen in his word do I hope; my soule waiteth for the Lord, more then they that watch for the morning, &c. Psal. 130, 5, 6.
First, (to speake of them in order) we haue daily sins. We prouoke God euery day, and therfore are taught daily to pray for forgiuenes, & to say, If thou (Lord) should mark iniquities, O Lord, who shall stand? Ps. 130, 3. For as he lades vs daily with his benefits, so we lade him [Page 1139] daily with our sinnes, so that they are a burden vnto him, he is weary to beare them; & therfore we should make euen reckoning with the Lord euery day, and renew our repentance euermore.
Secondly, we haue dayly wants, and who feeleth them not? and therefore it is our duty daily to bewayle them, and daily to craue the supply of them. If there be any feeling of grace or sparke of Gods Spirit in vs, we cannot bee ignorant that we want both temporall & spirituall blessings, for body and soule. A blinde man may see them, they are so great and so many.
Thirdly, we haue dayly dangers; euery creature, if God giue vs ouer, is able to work our destruction. We go not from home, but our returne is vncertaine, no man can assure himselfe of safety. If we get vp on horsebacke, in the slipping of one foote, we slip into danger, & sometimes into death. If we be in the house the misstepping of one foot bringeth trouble. If a man enclose himselfe in his garden, a serpent may byte him. If he walk in the streetes, a tyle from an house may strike him downe, nay dead. Where can a man secure himselfe, or how long, or from whom? When we haue escaped one danger, may we afterward promise vnto our selues safety? nay wee are presently in danger of another danger; as we see in the Syrians, who, when they had escaped the sword of the Israelites, fled to Aphek into the Citty for refuge, But there a wall fell vpon twenty and seuen thousand of them that were left, and slew them, 1 Kings 20, 30, so that it is with vs as the Prophet Amos speaketh, as if a man did flie from a Lyon, and a Beare met him; or went into the house, and leaned his hand on the wall, and a serpent bit him, Amos 5, 19. Therefore our onely safety standeth in prayer, and in sanctifying the Name of God, and begging his assistance.
Fourthly, we haue dayly tentations bodily and ghostly, arising from the flesh, the world, and from the diuell. Our aduersary the diuell neuer resteth, but walketh vp and downe like a roring Lyon, seeking whom he may deuoure, Iob 1, 7. 1 Pet. 5, 8. He is neuer ydle nor weary, he is an importunate suter, he will neuer giue ouer, nor take any denyall, and therfore Christ saith, Math. 26, 41. Watch and pray, that ye enter not into tentation: the spirit indeed is willing, but the flesh is weake: and he instructeth his Disciples, Luke 32, 21, that Satan desired to haue them, that he might sift them as wheate; howbeit he telleth Peter, he prayed for him, that his faith should not fayle. Among all these tentations, pleasure and prosperity are none of the least, when we enioy health & wealth, peace and liberty, ease and abundance. If euer we forget God, it is most commonly when we are full, Psalm. 30, 6. Deuter. 6, 6, 7.8, &c. Luke 21, 34, 35.
Lastly, wee haue dayly decayes in good things. It is with vs in the matters of the soul, as it is in the state of our bodies. Our naturall heate and moysture (wherein the life consisteth) is dayly impayred and would quickly consume, were not nature dayly supplyed by meate and drinke, whereby the decayes of these, as it were the breaches made in nature, are made vp: so would faith and repentance, and other graces of God be weakned and diminished dayly in vs, if they were not encreased by the continuall vse of the Word, of the Sacraments, and of Prayer: and therefore we must not ceasse to stirre vp these gifts in vs, lest they be as a spark of fire in greene wood, which will soone go out if it be not kindled. So then this morning & euening sacrifice, shold direct vs how and when to worship God; wee must remember him in the morning & in the euening, hee must be in our thoughts first and last, we must begin the day and ende the day with him. Let him be in our first meditations, when we awake out of sleepe. If the heart and thoughts be well setled in the morning, they are like to be better ordered and disposed all the day after. This made the Prophet say, Psalm. 5, 3. My voice shalt thou heare in the morning, O Lord, in the morning will I direct my praier vnto thee, and will looke vp; and Psalm. 22, 2, and 53, 17, and 119, 55, 62, 164. Dan. 6, 10 Then are the faculties of the soule most fresh and cheerefull, then are the senses comforted and refreshed, because of the nights rest, and therefore best able to performe any duty to God or man. Againe, the morning is a time wherein the world and the businesse of this life, haue not yet forestalled and possessed our hearts and affections, and therefore wee are then ye most fit to perform any special or spiritual duty required of vs. Lastly, it is ye first part of the day, and therefore the most worthy to be consecrated to God, after wee haue newly tasted his great mercy in the night past, which he might haue made euerlasting darknesse vnto vs, & neuer raised vs vp againe. Moreouer, as the greatest part neglect this time, so doe they also at euening; they forget what blessings they haue receiued, what dangers they haue escaped, what tentations they haue resisted, what wants they haue obtained, what decayes they haue supplyed and repayred, for which they should giue him thanks; and lastly, what sinnes they haue committed in the day, for which God might iustly destroy thē. They remember not to cast themselues vpon his protection: they consider not, that he may make their bed their graue, and neuer bring them to see the light and the Sunne againe. They neuer yet truely learned, that in him wee liue, and moue, and haue our being, Acts 17, 28. Howbeit we that should continually remember the kindnes of the Lord, and pray to him, and praise him at all times, doe for the most part forget him from morning to euening, & from euening to morning, and one day, and weeke, and moneth after another; and therefore it often falleth out, that God giueth vs [Page 1140] little rest and quiet, Deut. 28, 67. But in the morning thou shalt say, would God it were euen! and at euen thou shalt say, would God it were morning! for the feare of thine heart wherewith thou shalt feare, and for the sight of thine eyes which thou shalt see.
9 And on the Sabbath day, two Lambs of the first yeare, without spot, and two tenth deales of flower for a meate offering mingled with oyle, and the drinke offiring thereof.
10 This is the burnt offering of euery Sabbath, beside the continuall burnt offering and his drinke offering.
Heere is the law set downe touching the solemnity of the Sabbath: before we had the daily burnt offering, in these words wee haue the weekely offering, wherein all things are doubled. Euery day wee should set aside a part of it to God, and cut off somewhat from our owne businesse to lift vp our hearts to him: but the seuenth day should wholly bee spent to his glory. Before they offered one Lambe, now two Lambes: before one tenth deale of flower, now two tenth deales, &c. So then, we are to speake of the Iewish Sabbath,Doctrine. The Ievvish Sabbath, and the vses therof to our selves. and the vses thereof to our selues. This was first prescribed and appointed to Adam in the time of his innocency, Gen. 2, 2; this was the seuenth day from creation. It is repeated in sundry other places of the word of God, Exod. 16, 26, they might not gather Manna vpon this day, Exod. 35, 2, 3. and 34.21. and 31, 13.
Reason 1 Many reasons are rendred, Exod. 31, why they must obserue this Sabbath; First, it is a signe betweene God and them, that it is hee that doth sanctifie them. Secondly, it is ordained for theyr benefit and commodity, and therfore should be holy to them, as Christ farther teacheth, Mark. 2, 27. The Sabbath was made for man, & not man for the Sabbath. Thirdly, the necessity of keeping it appeareth, because they that did not keepe it, should surely dye. Fourthly, it is consecrated to God, it is a Sabbath of rest vnto him, verse 15. Fiftly, the Lord propounded his owne example, for hee created the world in sixe dayes, & then rested the seuenth. See more to this purpose in the vses afterward.
First, this rest prescribed in the law, that Ʋse 1 they must do no manner of worke, was mysticall, pointing out our spirituall and internall rest and cessation from the works of sinne, Esay 58, 14, and 66, 27. We must not do our owne wayes, nor seek our own will: we must ceasse from our owne workes to follow after the works of God. Thus wee begin a spirituall Sabbath in this life, or else we shall neuer enioy the eternall Sabbath in heauen. We must begin our Sabbath here, we shal finish it hereafter. Therefore the Apostle saith, Hebr. 4, 10, 11. Hee that entred into his rest, hee hath also ceased from his owne workes, as God did from his: let vs labour therefore to enter into that rest, lest any man fall after the same example of vnbeliefe. All sinnes are truly and properly our owne workes, because we naturally do them, and can doe nothing else, and we are Satans house wherein he inhabiteth, Math. 12, 44, we cannot please God, but bring vpon our selues by them all miseries and calamities, yea death it selfe. So then we keepe a true Sabbath, when we abstaine from our euill wayes, when wee mortifie the deeds of the flesh, when wee are quickned by the Spirit to leade a new life, & when we do those things that are well-pleasing in his sight. For what shall it auaile or aduantage a man to abstaine from the works of his hands, and the labour of his calling, and in the meane season to nourish sinne and all euill in his heart? What comfort on the Sabbath can the day-labourer find in resting from his worldly labours, if hee labour nothing at all to deny vngodlinesse and all worldly and sinfull lusts? What fruite shall the tradesman finde to cease from the workes of his calling, when he maketh a trade and occupation of sin vpon that day? to cease from making garments for others, and not himselfe to learne to put on Christ? What benefit hath the Physician to cease his prescriptions, and to abstaine from giuing his receipts for bodily health, if himselfe seeke not after the health of his owne soule? may it not bee truly said to him, Physician heale thy selfe? Luke 4, 23. What shall it auaile the traueiler to cease his trauell, and yet neuer require & seeke after the kingdome of Heauen? What good shall the Inne-keeper or Tauerner receiue by ceasing from their ordinary victualling, if they prouide not for themselues the meat that neuer perisheth, and the bread that came downe from heauen, but famish and pine away their owne soules? Or what profit shal arise to such as wil neither buy nor sell vpon the Sabbath day, when in the meane season they neuer go about to buy the truth of Gods word? Pro. 23, 23: not to sell away of their owne corruptions that hinder them from the best things? To what end and purpose do we abstain from mustring & training of souldiers, if we do not learn on ye lords day to fight the lords battels against ye world, ye flesh, and the diuell? which are the most capital and deadly enemies that we haue, not to our bodies onely, but to our soules. And why do we cease to put on our bodily armour, our shield, our head-peece, our sword: if wee doe not put on the whole armour of Goe, the helmet of saluation, the shield of faith, the brestplate of righteousnesse, and the sword of the spirit; that we may stand fast in the day of tryall? Eph. 6, 16, 17. Thus then wee see who they bee that keepe a good Sabbath, euen they that learne to rest from sinne, and cease from all their euill wayes.
Secondly, the Sabbath also is Symbolicall, Ʋse 2 in that it is a pledge vnto vs of our euerlasting [Page 1141] rest in the kingdome of almighty God, as the Apostle sheweth in the Epistle to the Colossians, chapter 2, verse 17. The Sabbath dayes are a shadow of things to come; and Heb. chap. 4, verse 9. There remaineth a rest for the people of God: and farther he proueth it out of the Prophet, in Psalme 95, where God promiseth not an outward, such as was the ceremoniall rest of the Sabbath and of the Land of Canaan, but the eternall rest with Iesus Christ in heauen. This do none attaine but onely the faithfull, and now we are in the way that leadeth vnto it, wee are not yet in possession of that rest, 2 Corinth. chapter 5. verse 7. As then the passenger doth not sitte still, but alwayes is going forward and further, vntill he come to his iournyes end: so ought wee to make continuall steppes in the faith, vntill we come to receiue the ende of our faith, which is the saluation of our soules, 1 Pet. chapter 1, verse 9.
Why eternall life is called a rest.Now we must vnderstand that eternall life is called a rest for two causes; First, because thē and there wee shall rest from all our workes, that is, from our sinnes: for then we shall sinne no more, but shall know God euen as we are knowne; no euill shall dwell there. When the Angels had sinned, they were immediately cast out, and are reserued in chaines to euerlasting perdition, Iude, verse 6. Secondly, wee shall rest from all troubles and miseries of this life, Reuelat. chapter 14, verse 13: and hence it is, that this place of rest is called by the name of Abrahams bosome, Luke 16, 22, 23, because Abraham and all beleeuers that are the sonnes of God, do there quietly rest and repose themselues, as the childe in the bosome of his mother.
Ʋse 3 Thirdly, it teacheth vs to auoyd all prophanenesse vpon this day of the Lord; the works of our callings, and the pleasures of our owne hearts are meere prophanations of this holy day. Euery one will be ready to confesse that it is a great sinne eyther for the husbandman to goe to plough, or for the tradesman to follow his businesse, or for the day-labourer to worke, or for the handy-craftesman to apply his vocation: howbeit for a man to giue himselfe to his sports, pleasures, and delights, they thinke there is some greater liberty. Howbeit it seemeth a most ridiculous thing to me, that God forbiddeth to the poore man his labour, and alloweth to the rich man his pleasure: to permit that which is lesse necessary, and to restraine that which is more necessary. But let vs see what we are to hold, as well of the one as of the other out of the Law of God.
First, Adam himselfe was commanded to sanctifie this day which God had blessed, Genesis, chap. 2, 2; and the people in the wildernesse are forbidden to gather Manna, Exod. chap. 16, verse 6. For this day is a market day for the soule, and a time to prouide spirituall food farre more excellent and precious then Manna, Iohn, chap. 6, verse 58. 1 Pet. chapter 2, verse 3.
Secondly, our ordinary buying and selling, keeping of fayres or markets on this day, to whom we may ioyne those that bring theyr wares and commodities into Church-yards, that after morning prayer they may vent them among the people. This is another abuse among vs, which toucheth the buyers as well as the sellers. And if such commodities bee brought vnto vs, we ought not to buy them, Nehem. 13, 15. For what maketh sellers among vs, but because they easily finde those that will take their cōmodities at their hands? It is certaine, if there were no buyers, there would be no sellers,
Thirdly, there ought to be no carrying & carting vpon this day, lest God lay some heauy burden vpon vs, too heauy for vs to beare, Ierem. 17, 21, 22. Many carriers offend this way, and as they breake the Sabbath themselues, so they are the cause of the breach of it to many others,
Fourthly, we must not follow our labours, no not in haruest time, when we might claime the greatest priuiledge, and the season seemeth to offer vnto vs liberty, and to giue vs a dispensation, yet euen then we must rest; prouided that our corne and prouision for the yeere be not in danger to bee lost, for then God will haue mercy and not sacrifice, Math. 12, 7. If wee may saue the goods of others, much more our owne: And if saue the life of our beast, much more our corne wherby our liues are preserued.
Fiftly, they are reproued, that wander from their places, that runne about after euery pleasure, or profite, or feast; a common abuse & prophanation of the day, almost in all places, Exod. 16, 29: these are like prophane Esau, who sold his birthright for a messe of pottage, Hebr. chapter 12, verse 16, so do they sell the word and sacraments for small trifles. These are louers of pleasures more then louers of God, hauing a forme of godlinesse, but denying the power thereof, 2 Tim. chapter 3, verses 4, 5. and many of them make theyr belly theyr god, Philppians, chapter 3, ver. 19. And touching theyr profits, they take great gaine to be godlinesse, not godlines, to be great gaine; the first Epistle to Timothy, chapter 6, verses 5, 6.
Sixtly, the Iewes were forbidden to build the Tabernacle vpon this day, which was a place consecrated to God for his seruice and worship, Exodus, chapter 31. verse. 15. It is not therefore lawfull to builde Gods house with materiall stones vpon that day, but wee must labour to bee liuing stones, built vp a spirituall house, and an holy Priesthood to offer vp spirituall sacrifice, acceptable to God by Iesus Christ; the first Epistle of Peter, chapter the second, verse 5.
Seuenthly, they are reproued that keepe a carnall sabbath vnto the diuell, not an holy [Page 1142] Sabbath to God, who spend the time in carding, dicing, drinking, surfetting, reuelling, and such like. This is the diuels sabbath, and no better then to serue him.The diuels Sabbath. They are euill vpon any day, but worse vpon this day. Saul was offended when he saw Dauids place empty at his Table: but how often may our places be seene empty at the Lords Table, and in his house? Lastly, not to regard the hearing of the word, whereby wee may encrease in good things, and learne our duties to God & man. The neglect of these duties bringeth many iudgements and curses of God vpon our heads, Amos 8, 4. Nehem. 13, 17, 18. Ier. 17. verse 27.
Ʋse 4 Thirdly, we must labour to performe obedience to God vpon this day without wearinesse or distraction, both publikely and priuately. It is our duty to heare the word preached in it, 2 Kings 4, 23. Luke 4, 16, Acts 13, 14, 15, & 15, 22. We must exercise our selues in the Word and Sacraments, pray with the Congregation, lay vp in our hearts what wee haue heard, meditate vpon it, conferre about it, and seeke to encrease in knowledge, faith, and obedience: otherwise the Sabbath shall passe from vs without profite. We must try our hearts and liues whether we goe forward or backward, or stand at a stay. If we do these things, then shall we be wise obseruers of this day, and haue the blessings of GOD come downe vpon vs, Exod. 31, 13, 17. Ezek. 20, 12, 20. Esay 56, 2, 3, 4, &c. and 58, 13, 14. Ier. 17, 24, 25, 26.
Ʋse 5 Lastly, it is the duty of all Gouernors to looke to theyr families, and therefore GOD beginneth with them, and directeth the commandement vnto them,Why the commandement of the Sabbath is directed to gouernors. and that for these causes. First, because they must giue an acount of theyr gouernment to God, of whō they haue receyued it, who is the high Commander and generall Master in Heauen and Earth, and of all theyr soules that are vnder their charge: forasmuch as hee will search and enquire not onely how ciuill and iust among men, and toward men our gouernment hath beene, but how godly and religious.
Secondly, GOD setteth them in the first place, to teach them that God requireth at their hands to teach theyr families, to command theyr sonnes and housholds to feare God, & to bring them vp in his faith & feare, and in true religion, Eph. 6, 4. Gen. 18, 19.
Thirdly, because they must go before them by good example and practise of all holy duties, as Paul wold haue Timothy to do, 1 Tim. 4, 12; as we look for any comfort at the Lords hand in that great day of his dreadfull iudgement, when he will bring euery worke to light, with euery secret thing, whether good or euil, Eccl. 12, 12. If we haue beene examples in good things, we shall receyue euerlasting life: if examples in euill, euerlasting death.
Fourthly, the Lord singleth out the father and master in the first place, because if they go before and leade the way, the rest of the house wil quickly follow after, Iohn, chap. 4, verse 53. Acts, chapter sixteene, verse 32: contrarywise if they yeeld not obedience for conscience sake to the duties of the Sabbath, they may by the abuse of their authority hinder & frustrate the holy endeauours of his children & seruants. Hence it is, that many fathers vrge their children, many masters command their seruants to go about their owne busines, and send them from place to place at that time when they should attend to the holy commandement of the Lord, whereas both of thē might well and lawfully reply to their fathers and masters, and say with Christ our Sauiour, Luke 2, 49, Wist yee not that I must be about my fathers businesse? Lastly, the Lord layeth this waighty charge vpon them, that such as are vnder their gouernment, may yeeld willingly and cheerfully to Gods will, considering how straight a charge God hath giuen to all gouernours. If they should do it of their owne head, or lay an heauy burden vpon thē, which themselues would not touch with their little finger, the charge could carry no authority. It is not therefore their fathers or masters that restraine them of their liberty, & tye vp their wicked and wandring affections, but GOD himselfe, to whom all obedience is due. The father doth shew loue to his children whē he restrayneth them from wickednes, the master doth no wrong to his seruants that brideleth them from following theyr owne willes and pleasures. So then the poynt to be learned and practised, is, that we must first keepe the Sabbath in our owne persons, and begin reformation within the doores or closets of our owne hearts, or else we will be very remisse & negligent in reforming of others; or if we be forward we shall bee charged and chalenged to be hypocrites, while we teach others, but doe not teach our selues, Rom. 2, 21. Secondly, we must cast our eyes vpon others, and looke to them that belong vnto vs, that they may sanctifie the Sabbath as well as our selues. It is not enough for vs to come to the house of of God alone, but wee must come with the trayne of our families, as a Captaine with his army, Psal. 110, 3, and 42.4. The father oftentimes is praying in the Church, when his children are playing in the streetes. The master many times sitteth in the house of God, when his seruant lyeth at the alehouse. The wife sometimes goeth with her husband to the sermon, when the daughters and maid-seruants eyther are sent or suffered to runne to lasciuious dancing and wanton company, whereby theyr mindes and oftentimes theyr bodyes also are defiled, as it fell out to Dinah, Gen. chapter 34, verses 1, 2; and so the saying of Salomon is verified, Prouerbs, chap. 29, verse 15. A childe left to himselfe, bringeth his mother to shame.
But haply some Masters will alleadge for themselues that their seruants are vnruly, Obiect as [Page 1143] the vntamed heyffer, and will not be ordered by them, that they are much greeued they can preuaile no more with them, and that they breake out and will not be holden in by them. I answer, Answer. this is not a good plea, but a vayne excuse, and no better. For if thy authority serue to bridle them and keepe them vnder in the sixe dayes, how commeth it to passe that thou wantest power to preuayle ouer them on the seuenth day? Can wee rule them in our owne cause, and can wee not rule them in the cause of God? Haue we meanes to enforce them to looke to our businesse, and want wee meanes to compell them to do Gods busines? It seemeth therefore to me, to be rather want of will in vs, Obiect. then of power. If we pretend farther, that they be incorrigible, and will haue their owne swinge, and be at theyr owne liberty that day; Answ. we haue no warrant to burden our houses with such persons, that will neither serue the Lord nor obey vs, but rather infect others that liue with them. The Prophet Dauid professeth, that they should not serue him that were vngodly, his eyes should bee vpon the faithfull to dwell with him, but the wicked should not tarry in his house, Psal. 101, 6, 7. Why then should wee keepe them in our house, that loue not the house of God? Wee will quickly discharge that seruant which hath no care of our businesse, why then will we trouble our selues & our house with him that is vnfaithfull toward God? Thus then wee see the care that all ought to haue of the Sabbath, both master and seruant, father and sonne, husband and wife. But (alasse) the prophanenesse of our times is so great, that the Sabbath is in a manner vtterly contemned, & we giue him least seruice on that day wherein we are bound to giue him most duty. For we see heere vnder the Law, how the Lord commandeth that the daily sacrifice which euery morning and euening was offered, should bee doubled vpon the Sabbath. But our people for the most part performe single seruice, and double impiety vpon that day. The greatest seruice is done to our selues, or that which is worse, to the diuell. But of the Sabbath we haue spoken before, chap. 15.
11 And in the beginnings of your moneths yee shall offer a burnt offering vnto the Lord, two yong Bullocks, and a Ramme, and seuen Lambes of a yeare old without spot.
12 And three tenth deales of flower for a meat offering, &c.
13 And a seuerall tenth deale of fine flower mingled with oyle for a meate offering, &c.
14 And their drinke offerings shall be halfe an Hin of wine vnto a Bullocke, and the third part of an Hin vnto a Ramme, and the fourth part of an Hin vnto a Lambe, &c.
15 And one Kid of the Goats for a sinne offering vnto the Lord shall bee prepared, besides the continuall burnt offering, and his drinke offering.
In these words we haue the monethly solemnity commanded to the Iewes, to wit, the Calends of the moneths, called the New Moones, or beginning of euery moneth. The worship performed therein; was two young Bullocks, one Ram, seuen Lambs of the first yeare, three tenth deales of flower for euery Bullock, and two tenth deales of flower for euery Ram for a meate offering, &c. it must also haue a drinke offering containing halfe an Hin of wine, &c. Here we haue mention made (as also before) of the Hin and of the Epha. Touching the Epha & Omer, we haue spoken already, chap. 5, 15, 16.What the Hin was. Now we must speake somewhat of the Hin. Some are of opinion, that it cannot bee certainely knowne, how much the Hebrew measures contayned, as appeareth in Lyra and Caietan, and so they leaue it vncertaine to determine. Others to enwrap the Hin in greater obscurity, make two kindes of measures of this one kinde, the greater and the lesser: but this is a bare coniecture without warrant. Mention is made heereof before, chap. 15, 4, 5, 7, 9. This we are to hold for a certaine truth, that the Hin is of liquid things, and it is commonly accounted to containe six pintes, which we receiue as most probable & least suspected, because it agreeth with the computation of the Hebrewes, who generally hold, that it holdeth twelue of the measures called Log, and the Log contayned sixe egges, and there goeth to a pinte of our english measure as much as 14 eggeshels containe. But of this see before, chap. 15.
Now to returne to the matter which is heere handled,Of the feast of the New Moone. we see that the Calends or beginnings of the moneths were consecrated & hallowed vnto God, as before, chap. 10, 10, and in many other places, 1 Sam. chap. 20, 5. 1 Chron. chapter 25, verse 31. 2 Chron. chap. 8, verse 13, and chapter 31, verse 5. Nehem. chapt. 10, verse 33. Ezr. chap. 3, verse 5. Ezek. chapter 45, verse 17, and 46, verse 1. Amos, 8, verse 5.
This was the solemne feast of the Iewes: Vse 1 let vs see what it belongeth vnto vs. First, see heereby that God did set apart diuers times besides the Sabbath, to his people that serue him, to heare his word, and to resort to the Prophets to bee taught and instructed in the wayes of godlinesse, 2 Kings 4, 25. Ezek. 36, 1; at such times the people went to the Prophets, when the Priests were oftentimes negligent in theyr places. Christ our Sauiour complayneth in the Gospel, that they were as sheepe without a Sheepheard, Math. 9, verse 36, when there were store of Priests and Leuites in the Land, howbeit they were dumbe dogges, and opened not theyr mouthes to interpret the Law.
The Sabbath day is the cheefe time to seek after knowledge, and euer was from the beginning: neuerthelesse, God appointed other times also to his people. There are not many places in the land where the word is preached [Page 1144] on other dayes thē the Sabbath, I would there were more of them; it is a good helpe to many other places where they want teaching, & if the people resort to them as they were wont to the Prophets, they are to be commended & encouraged. If there were a dearth of Corne among vs, how farre would we goe to fetch Corne, rather then wee would starue? I beleeue as far as the sonnes of Iacob, who went out of the Land of Canaan into Egypt: so ought it to be with vs in regard of the soule, we should be ready to go from place to place yea from Land to Land, rather thē pine away and perish for want of instruction, Amos 8, 12. But if many that liue among vs had liued in those dayes, that cannot abide that preaching should be vpon any other day, they wold haue enueyed against this as a great disorder, and vpbraided the people that they gad after Sermons, and leaue their businesse, and begger themselues. In the dayes of Christ the people followed him out of their houses and Cities, and sought him out to bee taught of him; yet he neuer reproued them or forbad them, but fedde them both in soule and body. Doth the Lord command vs so often to delight in the Law of the Lord, to meditate therein day and night, to seeke first of all the kingdome of God, and ought a few miles to stop vs or hinder vs? How far will men ride, and runne, and sayle for a little earthly substance? It is accounted by worldly minded men that sauour nothing but of the earth, no disorder at all, to runne on heaps from towne to towne to drunken feasts, may games, dancings, playes, beare-baytings, and other like fooleries and vanities; they allow this running from place to place; but if any go halfe so farre to seeke after the word, and to edifie themselues in theyr most holy faith, they cry out against it with open mouthes, and thinke them worthy to bee punished. Thus they would also haue done to Gods owne people the Iewes, if they had seene them runne & resort to the Prophets, in the ruinous times of the Church with so great zeale and forwardnesse as they did.
Secondly, we learne that all moneths and Vse 2 times are consecrated to vs through Christ, so that worshipping God truely, they shall turne to our good and benefit, according to the saying of the Apostle, Whether life, or death or things present, or things to come, all are ours, 1 Cor. 3, 22, 23. The heathen and they that are heathenishly minded, are afraid of the influence of the starres, and of the constellation of the heauens, yea the Starre-gazers would beare vs in hand, that some times are dismall and fatall to some purposes. The Gentiles made it vnlucky to enterprize some busines in some of the moneths. Hence it is that the Poet saith,
That is,
In like manner he teacheth before, that some times are vnfit for the marriage of widowes or of maides, forasmuch as such as marry in them are not long liued, but haue died quickly,
And one of the wisest Philosophers among the heathen, enquiring into the causes,Plut in his Roman. quest. 86. why the Romanes would not marry in the moneth of May, alledgeth this as one, because they offered oblations to the dead in this moneth, and therfore was holden to be ominous. And in another place hee sheweth,Rom. quest. 25 that they held the morrowes after the Calends, Nones, and Ides, dismall and disastrous dayes, eyther to set forward vpon any iourney and voyage, or to march with an army into the field. It is not worth the labour to spend time to rehearse the folly of our sottish Prognosticators, that in euery moneth tell vs which are good dayes and which are euill dayes, and set downe particular predictions what shall befall vs, and how we shall prosper or not prosper: and yet themselues cannot tell what shall happen to themselues. I remember a pleasant story,Eros. de lingua. reported by Erasmus in the reigne of Henry the seuenth, a wise and iudicious Prince, of a certaine wizard, who would needs be accounted as a Prophet, and able to foretell things to come; hee prophesied at a time of the Kings death, that he should dye that yeare. The king hearing of his Prophesie, & withall laughing at his folly, sent for him, as if he meant to take notice of his deepe and profound skill, and to reward him highly; and when he was come into his presence, he asked him whether hee had any knowledge of things to come, and could tell what should come to passe heereafter? he answered, he had great skill that way. The king demanded of him, whether he knew where he shold be those holy dayes that were at hand, (for this fell out not long before the feast of the Natiuity) he answered, No: Why then (quoth the king) I perceiue thou hast no skill at all, and knowest not so much as I doe, for I know where thou shalt be, & how long, and withall willed his seruants to carry him presently to the Tower, and after a while hauing made himselfe merry and derided the folly of yt wise foole, he dismissed him, which was more fauour then he deserued. This practise of propheticall diuinations and predictions is meere Gentilisme, and great pitty it is once suffered among vs Christians, to make some dayes lucky and some vnlucky, some fortunate and some vnfortunate; whereof wee see the practise in the booke of Ester, chapter the third, verse seuenth: They cast Pur, [Page 1145] that is, the lot before Haman, from day to day, & from Moneth to moneth, to the twelfth Moneth. Howbeit we see how he was deceyued, and the enchanters vpon whom he builded, and in whō he trusted, like to the Papists, who long looked for the yeare 88, of which they hadde many Astrologicall predictions, and trusted in it no lesse then in the Oracle of Apollo, howbeit they were maruailously & in a manner miraculously defeated and disappointed, and therefore one saith well,
But if we be the true seruants of God, our wayes shall prosper, Psal. 1, 3, and it shall go well with vs, if we make the word our study and meditation, Iosh. 1, 8; if not, let the times be what they will, and prognosticate what lucke (as they call it) soeuer they can, yet nothing shal prosper or do vs good, whatsoeuer we imagine to the contrary.
Thirdly, the consideration of the feast of Vse 3 the New Moones did put them and doth put vs in minde, that we should be new creatures, and walke in newnesse of life by the holy Ghost regenerating vs, as the Apostle saith, 2. Cor. 5, 17. If any man be in Christ, he is a new creature: olde things are past away, behold, all things are made new. Hence it is, that we are so oftentimes warned in the Scripture, that wee must be renewed in the spirit of our mindes, Rom. 12, 2. Eph. 4, 23. that wee must put on the new man, which after God is created in righteousnesse and true holinesse, Eph. 4, 24, and must put off concerning the former conuersation, the olde man which is corrupt according to the deceiueable lusts, verse 22.
As then the Moone (which ruleth the moneth) changeth and reneweth ye light, so should we be changed, not in substance of the body, but in quality, and that in euery part, euen in the whole man, forasmuch as we are altogether corrupt. Now this that must be changed,Why our corruption is called the old man. is called the old man; first, because it is in time before regeneration, first, we are carnall, then spirituall; first, the first Adam, then the second Adam hath place in vs: first we are borne, then we are borne againe, Iohn 3. Secondly, because as age maketh loathsome and deformed, so this maketh vs full of spots and wrinkles, before such time as wee taste of the renewing power of God. Thirdly, because it draweth neere to death, for as old age bringeth downe to the graue, so doth the olde man draw vs to destruction of soule and body, which is the second death. This old man therefore must be cleane cast off, or else it shall not profite vs: for wee must deny our selues, and crucifie our sinfull lustes, wee must kill and mortifie our vaine desires, as Abraham would haue killed his sonne; but wee must go farther, for wee must after a sort kill our selues, & cast off the things that are most deare vnto vs, though they should bee as our right hand, or as our right eye, Math. 5. And we must so cast off the old man, that no remnant of him cleaue or sticke vnto vs, & we should put it off, not as if we were loth or vnwilling to leaue it, but cast it away with a purpose neuer to take it vp, or to put it on againe; no nor once touch the same, but to account it as a menstruous cloth, lest we be like to the dogge that returneth to his vomite, or to the sowe that was washed and by and by walloweth in the myre, or to the Crocodile that layeth aside her poyson but taketh it vp againe. On the other side, we must put on the new man, called new, because nothing auayleth without this, Gal. 5, 6. Againe, it is wrought in vs in the second place, for we are first old before we are new, for this is the latter birth. Lastly, because it is strong to do the will of GOD, as young men are lusty and able to doe the businesse of this life with great alacrity and actiuity.
Lastly, we must remember that it is not enough Vse 4 to serue God outwardly, and to keepe the bare ceremony, except we ioyne thereunto the seruice of the heart. And if the Iewes had resorted diligently euery first day of the moneth to the seruice of God in the Tabernacle or the Temple, yet what could it auayle them, if theyr hearts were vncleane, & theyr hands stained with cruelty? Therefore the Prophet saith, The new Moones and Sabbaths, the calling of assemblies, I cannot away with, it is iniquity: your new Moones and your appointed feasts my soule hateth, they are a trouble vnto mee, I am weary to beare them, Esay 1, 13, 14. The Iewes regarded no more then to keepe the dayes, they thought it enough to leaue the works of theyr calling, though they did neuer forsake the works of the flesh, and therefore he chargeth them that their hands were full of blood, verse 15. So is it with vs, we rest for the most part in the outward ceremony, in honouring God with our lippes and bodily presence in his house, we bring no more but our outward eares to heare, and neglect the preparation of the heart, and yet flatter our selues as if we had done all that he requireth. Howbeit God reiecteth and refuseth such duty at our hands, hee cannot abide the seruice and sacrifice that is offered in this manner. Hence it is that he saith, I hate, I despise your feast dayes, and I will not smell in your solemne assemblies: though yee offer mee burnt offerings, and your meate offerings, I will not accept them, neither will I regard the peace offerings of your fatte beasts, Amos, chapter the fift. the 21, and 22, verses. Not that almighty GOD hated or abhorred the thinges themselues; hee did not reiect their works, but the euill of their works, Esay, chapter 1, verse 16: so he cannot abide that we come before him in that corrupt manner; but we assemble for the worse, and not for the better, and by our corruption turne his sauing ordinances into sinne.
16 And in the fourteenth day of the first moneth is the Passeouer of the Lord.
17 And in the fifteenth day of this moneth is the feast, seuen daies shall vnleauened bread be eaten.
18 In the first day shall be an holy conuocation, &c.
19 But ye shall offer a sacrifice made by sire for a burnt offring vnto the Lord, two young Bullocks, one Ramme, and seuen Lambes of a yeere old, &c.
20 And their meate offering shall be of, &c.
21 A seuerall tenth deale, &c.
22 And one Goat for a sinne offering, &c.
23 Ye shall offer these beside the burnt offering in the morning, &c.
After this maner, &c.
25 An on, &c.
Wee come now to the yearely feasts and sacrifices, whereof the Passeouer hath the first place, wherein beside the dayly sacrifice, they were to offer two young Bullocks, and one Ramme, and seuen Lambs of the first yeare without blemish, for a burnt offering, and their meat offering must be of flower mingled with oyle; and they must eate vnleauened bread seuen dayes, the first day & the seuenth must be an holy conuocation, wherein they must do no seruile worke. Of this feast wee reade at large, Exod. 12, 18. Leuit. 23, 5, 7. Deut. 16, 1. Of this feast we haue also spoken before at large, chap. 9, 2, 3. And it was of great importance, euen the foundation of all the benefits which the Iewes receyued at Gods hands, without which they had beene no people separated and dedicated vnto almighty God,
This Paschall Lambe was not a bare ceremony Vse 1 without doctrine and instruction. The Iewes departed in great haste out of Egypt. And how? not armed or with bannners displayed, as if theyr enemies had stood in feare of them, but they went out like a company of poore fugitiues or banished persons. The women carried theyr children vpon theyr shoulders, the men tooke vp theyr stuffe vpon theyr necks, and fled out of the Land, as Lot did out of Sodome, for theyr liues. They were a people that had no skill to handle the sword, or weapon of warre defensiue or offensiue, they had beene vsed like Oxen for labor, and like Asses for burden. And when they must depart, it was saide, Get you hence, Exod. 12, 29, they must trusse vp the Corne they had grownd, and bake cakes by the way to eate. This solemnity they obserued yearely, wherin they did eate cakes without leauen, which serued to put them in minde, that when theyr fathers departed out of Egypt, they were a poore distressed people, and ranne away like silly Lambes pursued by deuouring wolues. This should teach all of vs, that God would haue vs remember such deliuerances out of danger, as he hath sent vs. We are apt to forget what he hath done for vs, as the Iewes were, and therefore we must consider to what end God commanded his people to celebrate this feast euery yeare, & that not for one day, but for seuen dayes together, and doth so often vrge it vpon them, as we see in the Scriptures. And albeit this feast haue no place in the new Testament, but is iustly abrogated & abolished, because ye shadow must giue place to the body, and the ceremony to the truth: yet wee must not thinke the commending of it euery where to the Church to bee in vaine. For it serues to put vs in minde both of Gods mercy and goodnesse vnto his Church, who though he bring them into sundry perils that are ready to oppresse them, yet he is ready to deliuer them out of all, yea when things seeme to bee most desperate: and also of our duty toward him to giue him thankes for our deliuerances, and to praise his Name.
Secondly, from hence it followeth, that it Vse 2 was a vaine and friuolous controuersie which troubled sundry Churches, and rent in sunder one of them from another touching the keeping of the Passeouer. Some would haue it kept on the 14. day of the moneth, after the manner of the Iewes, and others on the Lords day after, lest the Church should follow the Synagogue. Victor Bishop of Rome did threaten all the East Churches with the censure of excommunication, because they celebrated the Passeouer another day then on the Lords day. But Ireneus and other holy Bishops reproued him of obstinacy, of pride and arrogancy, & wrote vnto him that he did not well in that he cut from the vnity of the body of the Church so many and so great Churches of Christ, which obserued the order deliuered vnto them from ancient times, as appeareth in Eusebius For the Churches of the East pretended that they followed Iohn and Philip; and the Churches of the West alledged the examples of Paul and Peter for theyr warrant and one clayme was fully as good and haply as true as the other. This strife doth the Bishop of Rome at this day nourish and renew againe, that had bene long buried in the graue and couered with ashes, by his new Calendar, and thrusteth vpon the Church his owne ordinance concerning the obseruatiō of Easter as a diuine precept, and consequently necessary to be kept and obserued of the Church, vsurping iurisdiction and authority ouer all Churches to rule ouer them and their faith at his pleasure. Cardinall Bellarmine going about to establish traditions against the all-sufficient doctrine of the Scriptures, auoucheth that we must necessarily beleeue that the Passeouer is to be kept in the new Testament on the Lords day onely, because they haue bene accounted heretikes, who kept it otherwise; and yet this cannot be proued by the Scripture.
I answer, the former controuersie was at the last thus defined and determined by Polycarp and Victor, that euery one should follow their owne custome and iudgement, and that it is a very foolish and absurd thing for such rites to separate one from another as enemies. Euethes ethôn heneken allêlôn charizesthai, Sozom histor. lib. 7. cap. 19. Now that which is left free & at liberty for either side to follow, cannot bee holden necessary: but to keepe the Passeouer on this day or that day is left free and at liberty for either side, therefore it is not necessarie vnto saluation. So then, nothing is more vncertaine then Tradition: for both parts pretended the Apostles and Apostolike Traditions, but both of them could not be true: nay Socrates taxeth them both of errors, affirming that this sprang not of Tradition, but of Custome. And if either the one opinion or the other had any good foundation from the Apostles, it might be that in the beginning and first planting of the Gospel (to beare with the infirmity of others) they obserued certayne dayes and times, which afterward was obserued and vrged as a precept, liberty being abolished, and that which was retained of charity, was turned into a law of necessity. Again ther is no cause or reason at all, why any churches or persons should contend to haue the Passeouer receiued, much lesse so bitingly & bitterly. For Socrates speaketh well and truly, that the Apostles ordained nothing of holy or festiuall daies, and sheweth at large the vanity of those that striue to no purpose about it: [...], Socrat. lib. 5. cap. 22. Forasmuch as the Passouer was a type and ceremony, but types and ceremonies were abolished. So then it was superstitiously done of such as beare the names of Christian Churches, to bring in a feast of Passeouer, vnder pretence that the Iewes had the same; for that were to compell the Gentiles to liue as do the Iewes, which Paul reproued in Peter, Gal. 2, 14, But these Traditions got authority in the church by little and little. I haue spoken this, not that it is vnlawfull to haue one day in the yeare, wherein to celebrate the remembrance of the resurrection of our Lord Iesus Christ, for that were to run into extremities: whereas our infirmity is allowed to haue some helpes to quicken our faith, that wee might the better bethinke vs all our life what benefit the resurrection of our Lord hath brought vnto vs: neuerthelesse this is established onely for order sake. But to vrge this strictly of necessitie, or to make a seruice of God thereof, or to think that we ought to fashion our selues after the example of the Iewes, to wit, that as they had their Passeouer, so ought wee to haue ours in these dayes, were to turne all things vpside downe, and to put a veile before the face of Christ, that we might not see the light of the Gospel shining vpon vs.
Vse 3 Lastly, this Passeouer was celebrated with many circumstances, whereof some were obserued onely at the first Passeouer while they were in Egypt, as the preparing of the paschal Lambe, and keeping it apart from the rest of the flock, from the 10 day to ye 14. the sprinkling of the blood vpon the doore postes, the eating of it in haste, and the killing of it within their owne houses: but afterwardes it was done in the publike place of Gods worship, Deut. 16, 5, 6, 7: for which purpose Ierusalem was afterward chosen, where it was killed by the Priestes, and flayed in the Court of the Temple, and the blood sprinkled on the Altar, 2 Chron. 35, 1, 2, 6, 10, 11: then the owner of the Lambe tooke it at the Priests hands, & brought it to his owne house, and roasted it. All these things aymed at the shedding of Christs blood, and the sprinkling, that is, the applying of it to the hearts of all true beleeuers, Ezek. 45, 19. 1 Pet. 1.2. Heb. 9, 13, 14. As when the Law was commanded to bee written vpon their doore posts, it pointed out the writing of it into their hearts, as it is expounded by the Prophet, Ier. 31, 31. Hebr. 8, 10. And whereas they were to sprinkle the vpper doore postes, not the threshold or the floore vnder their feete, it did put them and vs in minde what recouerent account and estimation wee ought to haue of the blood of Christ, that wee should not treade vnder our feete the Sonne of God, neither account the blood of the couenant wherewith we haue beene sanctified, as an vnholy thing, Heb, 10, 29. Some points were to be obserued at all times, whensoeuer and wheresoeuer they killed and kept the Passeouer, and consumed it with fire: they must eat it with vnleauened cakes, for all leauen must be cast out of their houses; & to this they ioyned bitter herbes. The roasting of it with fire was a figure both of Gods Spirit, Math. 3, 11. Through which Christ offered himselfe to God, Heb. 9, 14: & also of Gods fiery wrath which he was to suffer, whilst hee was made a curse for vs by his death vpon the crosse, Gal. 3, 15, Ier. 4, 4. The vnleauened loaues signifie that none can be partakers of any benefit by Christ, but such as cast out the leauen of maliciousnesse and wickednesse out of their hearts, 1 Cor. 5, 8. This belongeth to euery one to eat the vnleauened cakes or loaues of sincerity & truth: of which before chap. 9. The soure or bitter herbes, wc are thought by the Hebrew Rabbines to bee wild Lettuce, Cichory, Hore-hound,Maimon treat. of leauen, cap. 7. and such like, and were eaten with the Lamb, brought to their remembrance the affliction in Egypt, where their liues had beene bitter, Exod. 1, 14: yea, more bitter then gall or wormewood, where the Egyptians made their liues bitter with hard bondage in mortar and in bricke, and in all manner of seruice in the fielde; and heereunto the Church seemeth to allude, Lament. 3, 15: and all these were as types of the bitter sorrowes of Christ, to whom they offered gall to drinke: as also of our mortification and afflictions with him, For we must bee [Page 1148] made like vnto him, 1 Cor. 5, 7. & 11.26. Phil. 3, 10.
Also in the day of the first fruits, when ye bring a new meate offering vnto the Lord, after your weekes be out, ye shall haue an holy conuocation, ye shall do no seruile worke.
27 But ye shal offer the burnt offering for a sweet sauour, &c.
28 And their meat Offering of fine Flower, &c.
29 A seuerall tenth deale vnto one Lambe, &c.
30 And one Kid, &c.
31 Ye shall offer them besides the continual burnt Offering, &c.
Heere is handled the feast of Pentecost, or of Weekes, which was kept yeerely amongst the Iewes,The feast of the first fruits of wheat haruest. to giue God thankes after the gathering of their haruest. This was a meane to put them in minde to honor God for sending his benefits to the sustenance of man, Leu. 23, 17. Deut. 16, 9, 10. It is called the feast of haruest, Exo. 23, 16. & 22, 29. Their fruits when they were ful ripe, and gathered, were broght & offred to God.Maimony in treatise of first fruits, cap. 22. The Hebrew Canons teach, yt they were to bring first fruits of seuen things onely, of Wheat, of Barly, of Grapes, of Figs, of Pomegranats, of Oliues, and of Dates; and that if a man brought any other besides these seuen kinds, they were not sanctified. Moreouer, that they bring no first fruits of liquors, saue of oliues and of Grapes, and if they bring other, they are not receiued. There is no measure of first fruits set, in what measure or quā tity they ought to bring them, neuerthelesse they teach, that the least quantity which men might bring was one of sixty, as the greatest was the fortith part, so that they might bring what they would betweene forty and sixtie for their first fruites. This feast is also called Pentecost, that is, fifty dayes, because there were seuen weekes betweene Easter and this: so as there were 49. dayes between these two feasts, whereunto one being added for the festiuall day it selfe, it made fifty. This ceremony is now no longer in vse, but instruction from it and by it remaineth. The Iewes were as yong children, and God ruled them according to their infirmities, Gal. 4, 1. Now let vs see the Vses.
Vse 1 First, it teacheth vs, not onely that GOD hath set vs in this world, but fostereth & feedeth vs in it, hee maketh the earth to yeelde fruite, so that we liue by his bounty and liberality. Therfore the will of God was, that the Iewes should keepe a yearely feast to him to giue him thankes, that thereby they might be prouoked to acknowledge all the year after, that they were sustained by his hand, and that they were as it were Gods tenants in the land, Deut. 26, 9, 10, Leuit. 25, 23. So then, they were to thinke thus with themselues, we haue offered sacrifice to God after haruest: whereby we are put in minde that it is he that hath sent vs our sustenance by giuing vs the early and the latter raine; sending vs fruitfull, seasons, and filling our hearts with ioy and gladnesse. So then this yearely solemnitie of one day, was not as a pasport or discharge of farther dutie, as if they might forget God all the rest of the yeare, but rather to be a means to schoole them all the year after, yt if we haue any thing wherwith to succour our selues and sustain our liues, it is Gods blessing, who hath pitty and compassion vpon vs. By this wee are taught to the worlds end, and are put in mind not to swallow Gods benefits as swine without thinking vpon him, but rather so often as we eate or drinke, we should be ready to giue him thankes: and as he openeth our mouthes to receiue his creatures, so should wee open our mouthes to poure out his praises. It is he that heareth the heauens, that the heauens may heare the earth, and the earth the corne, and the corne his people, Hos. 2.
Secondly, the first fruits figured out Gods Vse 2 Church, which is a people separated and sanctified vnto him from the rest of the worlde. This is a true description of the true Church, and by this we must try whether we be parts and members thereof, or not. It is not enough for vs to be in the Church, to make vs to be of the Church, For many be among vs, that are not of vs, saith the Apostle Iohn in his first Epistle, and the second chapter. If we be of ye Church, we must bee a company called and culled out of the world, Iohn 15, 19: for these two are opposed the one to the other, the world and the Church: The whole world lieth in wickednes, but we know that we are of God, 1 Iohn 5, 19. The Apostle Iohn speaking of them both, & comparing one with another saith, Yee are of God, little children; they are of the world, 1 Iohn 4, 4, 5. As then the first fruits were separated from the rest of the heape, and sanctified vnto God, so is the estate of the true Church, and of all the members of it, Ier. 2, 3. Iames 1, 18. Reuel. 14, 1: they are sanctified to GOD and to his seruice, in whom he greatly delighteth. This is the priuiledge of the regenerate aboue the vnregenerate, that they are created a new in Christ Iesus. They are his spouse, Hos. 2, 19, 23. Eph. 5, 25, his children, Ioh. 1, 12, his seruants, Rom. 6, 16, trees of righteousnesse planted by his right hand, Psal. 1, 3. Esay 61, 3, an holy Temple, Eph. 2, 20, 21, an holy Priesthood, and a royall generation, 1 Pet. 2, 5, 9, Reuel. 1, 6, and 5, 9. It behoueth vs therefore to walke worthy of our calling, Eph. 4, 1, toward God and men: toward God, giuing him all glory, Reuel. 1, 6: and doing whatsoeuer hee commandeth, Ioh. 15, 14, toward men, hauing our conuersation honest, 1, Pet. 2, 12, and nothing at all regarding the hatred of the world, Iohn 15, 18, 19, &c. Of this see more afterward.
Thirdly, hereby the Lord taught the Iewes to deale liberally toward other their brethren, [Page 1149] as he had dealt liberally toward them, according as he had blessed them. Where hee bestoweth much, there he requires the more: and whatsoeuer they did, they must do it willingly and cheerefully, Deu. 16, 10, 11. A man may giue all his goods, and yet do to God no good seruice, yea and giue his body to be burned, 1 Cor. 13, 3. True it is, he did after a sort lay the bridle in their owne neckes, and left it to their owne choice to offer what they thoght best in their own eyes,2 Kings 4.42. yet he adds, as the Lord thy God hath blessed thee, Deut. 16: & therefore they must come to an account for it. When he had giuen them a good and plentiful haruest, that the cart was pressed with the sheaues, & their cup did ouerflow, from whence came it? or to whom were they beholding for it? Was it not to him? to him onely? It is he that openeth his hand wide vnto vs also, yt our hearts should be opened in like maner toward him. God dealeth not alike toward all, and hee requireth not alike of all. As euery man hath receyued abundantly at his hands, so ought hee to impart vnto his brother; for that is the end that God aimeth at, and the seruice that hee looketh for. They that deuoure Gods blessings without pitty, are no better thē theeues and as caterpillars that eate vp the fruites of the earth, Heb, 13, 16, Hos. 6, 7. Our goods can no way profit him, Iob 35, 6. True it is, he requireth sacrifices & oblations, howbeit such as thinke to discharge themselues by coming to the church & by offering their gifts there, do beguile themselues, but cannot beguil the Lord that seeth the heart, forasmuch as all their doings are no better then hypocrisie, if they be not mercifull to their bretheren that stand in neede. There is none of vs but would be glad of releefe if we were in misery & necessity, and therefore we should shew pity toward others. When the Lord would mooue the Israelites to compassion, he putteth them in minde that they had bene strangers & bond slaues in the land of Egypt. Such as haue felt the want of worldly things, would be gladde that euery one should bee willing to stretch out his hand to helpe them, and therefore we should do the like. Yea, though we neuer felt any want, let vs remember that want may befall vs hereafter. For what are wee but fraile creatures? and what are earthly things but mutable & flitting? No man may exempt him selfe from the stroke of God, we may fal from plenty to pouerty, yea from superfluity to necessity, and be driuen to beg our bread, as infinite examples testifie. Let vs therfore consider that we are mortal men, and that nothing hath befalne to others that may not happen to our selues, that thereby we may bee mooued not to turne away our eyes from our owne flesh, Esay 58, 7.
Vse 4 Lastly, we must obserue another point in this feast, that it was instituted in the remembrance of the deliuerance of the Law, which was giuen at the same time. For it is said, that the people came to Sinai the third month after their departure out of Egypt, the same day that they departed from Rephidim, Exod. 19, 1, 2: now that was the first day of the moneth, and the fourteenth day was the day of the Passeouer. And as the months were then obserued which went by the course of the Moone, there was one whole moneth added; so that in effect there were fifty dayes from the Passeouer to Gods setting foorth of his Law vpon Mount Sinai: so as the feast of Pentecost or Whitsontide was referred to that time. Of this we finde mention in the new Testament, Acts 2, 1. & 20.16: at this time the holy Ghost came downe in clouen tongues, and sate vpon the disciples, Actes 2, 3. Wee know the law of it selfe could do men no good through their infirmity. It is a dead letter and killeth, 2 Cor. 3, 6, 7. It is a glasse to shew that we are all sinners & transgressors of it, Rom. 7, 10: and therefore serueth to condemne & accurse vs, Gal. 3, 13. Rom. 8, 15. Howbeit at the comming of our Lord Iesus Christ and after his ascension, God brought in another manner of Whitsontide then had beene obserued in time of the shadowes and ceremonies, when he vouchsafed to poure down as a showre of raine, the plentifull graces of his Spirit vpon his Church: so that the things that were figured vnder the Law, were fulfilled in Christ our Sauiour. Wherefore, besides the admonition that the Iewes had, to wit, to do homage to God for their haruest, and to fill their mouths with his praise for the fruits of the earth and the bodily sustenance which they receiued; likewise to impart of part of these blessings to their poor brethren, that there might be a common reioycing and gladnesse among them, & so God be glorified with one accord: they had also a resemblance of the things that were fulfilled at the comming of Christ. And albeit it bee not euill or vnlawfull to haue one certain day wherein the history of the comming down of the holy Ghost should be declared and published, yet the figure is ceased and accomplished. We must not runne trotting or trauelling to Ierusalem to worship there, but lift vp pure hands euery where vnto him that hath powred out the infinite riches of his holy Spirit,2 Tim. 2, 8. and sent vs the liuing waters, Ezek. 47, 9: that wee should haue ioy and gladnesse therein, Rom. 14. Let vs therefore reioyce, seeing God hath shewed himselfe so bountifull to vs, to reioice euen according to the ioy in haruest. Esay 9, 3. For as the Iewes reioyced in the haruest of corruptible fruits that nourished the body: so we hauing receiued the incorruptible graces of the holy Ghost shed abroad in our hearts, should be ioyfull and glad, by withdravving our selues from the vanities of this world, and by holding our selues contented with the fauour of God, Phil. 4, 7: and vvhen this gladnesse is vvrought in vs, wee must labour to make others partakers of the same. For, if the Iewes were commanded to call the poore, the [Page 1150] Widdowes, and the fatherlesse, to make merry with thē in the vse of those outward blessings that God had giuen them: much more ought we to labour to make others partakers of the spirituall graces which we haue receyued, that belong to the building of ye church, Rom. chap. 12, 6. 1 Cor. chapt. 12, verse 7. Eph. 2, 14. Zach. 2, 4: as the woman of Samaria being taught by Christ, called out the rest of the City to heare the gracious words that came out of his mouth which shee had heard, Iohn 4: so that we ought to say with the Leapers, We do not well: this is a day of good tidings, and we hold our peace: and as they saide, Come, that we may go and tell the Kings houshold, 2 Kin. 7, 9: so should we say, Come, let vs goe and tell our brethren what God hath done for our soules.
CHAP. XXIX.
1 ANd in the seuenth moneth, on the first day of the moneth, ye shall haue an holy conuocation, ye shall do no seruile worke: it is a day of blowing the Trumpets vnto you.
2 And ye shall offer a burnt offering for a sweete sauour vnto the Lord, one young Bullocke, and one Ramme, &c.
3 And their meate Offering shalbe of flowre mingled with oyle, three tenth deales for a bullocke, &c.
4 And one tenth deale for one Lambe throughout the seuen Lambes.
5 And one kid of the goats for a sinne offering, &c.
6 Besides the burnt offering of the moneth, and his meate Offering, and the daily burnt offering, and his meate offering, and their drinke offerings according vnto their manner, for a sweet sauour, &c.
BEfore we saw how Moses beganne to handle the daily sacrifice,The contents of this chapt. and the monethly and yearely feasts and solemnities of the Iewes: this Chapter is of like argument with the former, describing three other solemn feasts, or rather three yearly sacrifices, one to be offered at the feast of Trumpets, another at the feast of humiliation, the third at the feast of Tabernacles: all these fell out in one and the same month, called of the Hebrewes Thisri, which answereth in part to our September. Touching the first, it was to be celebrated on the first day of that moneth, which was holden sacred in two respects, both in regard of the feast of the New Moone, and then for the feast of Trumpets, so that three ordinary sacrifices were to bee offered in it, the daily sacrifice, the monthly, & then that which is proper to this feast, to wit, a young Bullocke, a Ram, and seuen Lambes of the first yeere for a burnt offering, &c,
Let vs first speake of this feast of Trumpets. Some of the Rabbines fantastically suppose, that it was instituted in remembrance of the offering vp of Isaac, Of the feast of Trumpets, & the vses to vs. or of deliuerance from being offered, which conceite is idle and nothing at all to the purpose. Others imagine, that it was appointed vpon occasion of the warres that the Israelites had with the Amalekites and other Nations vnder the conduct of God, to put them in remembrance that the whole life of man is nothing else but a continuall warfare, Iob 7, 1. 2 Timoth. 2, 1. Of this feast we read, Leuit. 23, 24. This was accounted as a Sabbath, an holy conuocation, wherin they must do no seruile worke. Therein the trumpets or cornets sounded alowd, and the sound thereof was heard farre and neere. Of this also in part we haue spoken before, chap. 10.1.
Let vs come to the Vses hereof in regard Ʋse 1 of our selues, which serued of purpose to stir vp the people to returne vnto God praise and thanksgiuing with ioyfulnesse of heart for all his benefits, according to that in the Psalmes, Make a ioyfull noise vnto the God of Iacob, take a Psalme, and bring hither the Timbrel the pleasant Harpe with the Psaltery; blow vp the Trumpet in the new Moone, in the time appointed on our solemne feast day, Psal. 81, 1, 2, 3. So Dauid hauing experience of Gods good hand toward him in many preseruations,Title. composed the 18 Psalme, as a testimony of his thankfulnes for his deliuerance from the hands of all his enemies & from the hand of Saul. So I should thinke that the cause of this feast was to be a feast of remembrance for his manifold mercies receiued in the wildernesse, that thereby they might stirre vp themselues to be vnited in God. And the cause of the institution of this feast seemeth to be contrary to that which followeth, wc is the feast of fasting. For as the Iewes had a day to humble themselues by fasting, so they were also to haue a day of reioycing, yt when they heard of those Trumpets, they should stirre vp themselues to returne to GOD with ioy of heart. And albeit we neyther heare nor haue these Trumpets sounding in our eares to call vs to the Temple and place of his worship, yet ought we to praise his name cheerefully and readily, with spirituall ioy and gladnes [Page 1151] continually, Esay 35, 2, 3, 10. with singing & thanksgiuing, Esay 49, 20, 21: for it is certaine the faithfull onely haue true cause to reioyce, Psal. 32, 11. & 33, 1: the vngodly haue no cause at all, Esay 48, 20, 21, 22: but rather to weepe and lament, Luke 6, 25.
Secondly, it reproueth the Popish sort, who Ʋse 2 endeuour to follow this commandement, as if it belonged to Christians as a precept in our dayes, and therefore haue a resemblance of it once a yeere by ringing of bels; yea at euerie solemne feast they thinke God is well paid & pleased, when they haue rung their bels lowd and lustily, and thereby wakened the ghostes of such of their friends as are dead. Such practise is no better then sorcery and witchcraft, which is retained among them. And hence it is, that they ascribe more force to their hallowed and consecrated bels, then euer GOD gaue to the sound of these Trumpets. For they ascribe vnto them (being once hallowed) a spirituall power against thunder, lightning, and euill spirits: & for that cause they are not ashamed to baptize them, and to exact great summes of money of the people for that purpose, which was one of the greeuances wherof the Princes of Germany complained in the assembly at Noremberg. But this feast serued onely for the people of old time, and therfore they mingle the Law & the Gospel together, and bring in a Linsy-wolsy religion contrary to the will and commandement of God.
Ʋse 3 Thirdly, this warneth vs of the preaching of the Gospel, concerning Christ the Sauiour of the world, the conqueror of all our enemies and of them that hate vs, Esay 58, 1, Zach. 9. For this was a warlike instrument, Num. 6.31 Iosh. 6. God hath caused the doctrine of saluation to be sounded out in the world, so that all haue heard the sound of it, Psal. 19, 4. Rom. 10, 18, Such a Trumpet was Iohn the Baptist, the forerunner of Christ, who was sent to prepare the way of the Lord, Mark 1, 1, 2: & to call vpon them to repent, because the kingdome of God was at hand. And this commendeth to the Ministers in the execution of their office, diligence, carefulnesse, continuance, cheerefulnes, and zeale, 1 Cor. 9, 17. 1 Pet. 5, 2.
Ʋse 4 Lastly, as the Ministers must bee the Lords Trumpets, so indeede ought euery faithfull soule to bee a Trumpet. For when this feast was yeerely obserued, such as heard the trumpets were warned by it all the yeare after to stirre vp and awaken themselues, remembring that God doth call them as with a lowd voice daily, that they should yeelde vp themselues soules and bodies vnto him to worshippe and serue him as he requireth. When this feast was celebrated & solemnized, all the males were not commanded to repaire to Ierusalem, as they were at the three more solemne feasts, Exod 23, 17: to wit, if they were free-men and in health, able to go to the place of his worship Deut. 12, 6: & 16, 2. And hence it is, that the Iewish Doctors out of that Law, of all males appearing before rhe Lord three times in the yeare, do exempt and discharge eleuen sorts; and therefore they say that women & seruants are not bound, but all men are bound, except the deafe and the dumbe, and the foole, & the little childe, and the blinde, and the lame, and the vncircumcised, and the olde man, and the sicke, and the tender or weake which are not able to go and trauell vpon their feet: neuerthelesse, though the people were far from Ierusalem when this feast vvas holden, and that they could not resort thither daily to doe sacrifice in the Temple, yet they were to consider in their absence, that sacrifices were offered there euen in their behalfe, and God was worshipped there in the behalfe and name of all the Tribes. True it is, this figure is passed away, and vtterly abolished by the comming of our Lord Iesus Christ, howbeit this remaineth that we our selues should serue for trumpets. For as the Temple being destroyed, wee must be spiritual Temples vnto God: so ye Trumpets being taken away, euery one of vs must be spiritual Trumpets, that is, we shold rouze vp our selues, because we are naturally so besotted and wedded to the world, and vnto the vanities heere below, that it seldome cometh into our minds to thinke of God, of the Gospel, of the kingdome of heauen. Our eares are so possessed with the sound of earthly things, and our eyes so dazled with the pleasures of the flesh, that we are as deafe and blind men, that can neither heare nor see what God saith vnto vs. He calleth vnto vs daily, and maketh the Gospel sound aloud in the middest of vs, that wee might haue the inward remorse of a good conscience, to repent vs of all our euill wayes, yet we notvvithstanding this summoning of vs do remaine dull and deafe, & dumb and blinde. Wherefore vve must not look till there be a solemne holyday to call vs vnto the Church, there to keepe a feast of Trumpets, but it must serue vs all the daies of our life as a spur to cause vs to returne to God.
7 And ye shall haue on the tenth day of this seuenth moneth, an holy conuocation, and ye shall afflict your soules, yee shall not doe any worke therein.
8 But yee shall offer a burnt offering vnto the Lord for a sweete sauour, one yong bullocke, &c.
9 And their meat offering shall be, &c.
10 A seuerall tenth deale for one Lambe, &c.
11 One kidde of the Goats for a sinne-offering, &c.
The next feast is the feast of affliction or humiliation, othervvise called the feast of fasting. The Iewes themselues vvere so superstitious in the obseruation of this feast, that (as Munster testifieth) they thought it not lavvfull for them to reade any thing that might make themselues mery, or reioyce their harts;Munst. ann [...]t. [Page 1152] as the departure of the children of Israel out of Egypt,Of the Feast of fasting and afflicting the soule. their entrance into the land of Canaan, or their deliuerance from the tiranny of Haman, and such like: but onely mournefull things, that may serue to make them heauy and sorrowfull: as the threatnings of the Prophets, the Lamentations of Ieremy, the destruction of Ierusalem, and other Scriptures of like argument.Theod. quaest: [...]2 in Leuit. Thom. 1.2. quaest. 102. art. 4. Lyra in 23. Leuit. This feast was not ordayned without cause. Many surmise that it had his originall for the Lords forgiuing the Israelites their sinne of idolatry, committed in making and worshipping the golden Calfe, Exod. 32, Of this we reade more at large, Leuit. 23, 26, 27, 28. It was solemnized on the tenth day of the seuenth moneth, to be a day of attonement, an holye conuocation to afflict theyr soules, and to offer an holy offering by fire to the Lord, and whatsoeuer soule shall not be afflicted in that same day, he shall be cut off from among his people. This yearly feast of expiation is also described. Leuit, 16, 29: and it is made an euerlasting statute to make an attonement for the children of Israel for all their sinnes once a yeare. This was not ordained without cause, forasmuch as we see how men do naturally couer theyr faults as much as they can. So the Prophet Zachary testifieth, that while the people were in captiuity and banishment in Babylon, all that whole time they had kept their extraordinary fasts very strictly, chap, 7, 5.
Vse 1 But let vs proceede to the Vses. Heereby the Iews and all men to the end of the world are put in minde; that wee must seriously bethinke vs of our sinnes, both of the greatnesse and number of them which we commit, and humble our selues for them. It was the wil of God to establish amongst his owne people a yeare-minde of them, by teaching them to humble themselues by fasting, and acknowledging their sinnes, and making a solemne confession of them, and crauing pardon and forgiuenesse of them. We cannot think of our sinnes aright without griefe of heart, neyther ought wee to bee greeued for this greefe, 2. Cor. 7, 8. This sorrow is of God, and for our good, and therefore called godly sorrow, and is not to be shunned or shaken off by vs. It pleaseth God greatly, and maketh glad the Angels in heauen, Luke 15, verse 17: and bringeth vs vnto infinite ioy and peace of conscience in the latter end. Such then as can bee glad and reioyce at it exceedingly when they haue offended God, and wounded their own soules, their sinne is deepe, their heart is hard, and their condemnation shall be double in hell, of whom Christ saith, Luke 6, 25. Woee be to you that laugh, for ye shall weepe and waile. So then, their publike and solemne fasting was a protesting of themselues to bee guiltie in Gods fight of horrible offences, and they were put in minde when they were come home to their houses, to consider that it is not enough for them to hang downe their heads like a bullrush for a day, and to craue forgiuenesse: for we prouoke God euery day, and as it were, enter into a new band with death. True it is we are washed, but we defile our selues again: God hath pardoned vs, yet we returne to our sinne as to our vomit againe, and wee make no end of sinning. So long as we liue in this world, wee haue some corruptions lurking in vs, and it is vnpossible for vs altogether to abstaine from euill. Thus were the Iewes taught to looke vpon themselues, and into thēselues, and vpon their sinnes by this feast, which haply otherwise they would neuer haue thought vpon: and thus it serueth for our instruction also.
Secondly, we see heereby what superstition Vse 2 remaynerh amongst the Romanists, who haue turned this feast of Affliction and humiliation, into their Lenton-fast: Of the Lenton Fast. then they hang downe their heads, and acknowledge theyr sinnes, and punish themselues with fasting, & pretend for it the example of the Iewes, and the practise of Christ. Thus they make vs no better for the comming of our Lord Iesus in the flesh, Galath. chap. 5, verse 4. and 4, verse 2, who hath shewed himselfe vnto the world. They pretend themselues to bee Christians, but make themselues Iewes. Neyther is it any whit better to maintaine their Fast of fortie dayes, by an apish imitation of Christ Iesus. For if they will be like vnto him, let them abstaine from all manner of meate and drinke, let them during those dayes eate nothing at all, and then let them boast that they haue fasted and fashioned themselues like vnto him. But their manner is to feede themselues vnto the full at dinner, that they are like to surfet, and they cramme their bellies that they leaue no roome for any more.
Againe, the Fast of Christ was not an abstinence from flesh onely, and a taking liberty to eate fish, to drinke wine, and to feede vpon all kind of the most delicate dishes, which is the Romish Fast; hee did eate nothing at all in those dayes. Moreouer, hee did this but once in all his life, and that to shew his diuine power, and to magnifie the maiestie of the Gospel; whereas these scorners will seeme to go beyond him by many degrees, and not to resemble him. And wherefore do they take vp the fashion of the Iewes to afflict themselues, but to haue freer scope to despise & despight God himselfe all the yeare after? They make sowre faces, and disfigure themselues, & play the notable hypocrites when Passion-sunday commeth, I thinke to mocke at the passion of Christ. Lastly, they make their Fasting to bee meritorious, and to deserue remission and forgiuenesse at the hands of God, and so prefer their owne traditions before the precepts and commandements of God.
Lastly, wee must learne the true vse and end of fasting, and the nature of it. To this Vse 3 purpose wee must know what kindes there are of it, what it is, what are the parts of it, and the sundry corruptions wherwith it hath [Page 1153] beene stayned.The seuerall sorts & kindes of fasts;.
First, there are diuerse sorts of fastes: there is a faste prescribed by the learned Physician, to preserue or restore health, when the body is troubled with repletion.
Secondly, the fast of sobriety and temperance, Romanes 13, 13, 1 Corinthians 9, 25. 1 Thessalonians 5.6. 1 Peter 5, 7. Of this Bernard speaking sayth,Serm. de quadrag. Let the eyes, eares, tongue, hand, and soule it selfe faste: let the eyes faste from curious sights and al wantonnesse: let the eares faste from fables and euill reports: let the tongue faste from slander, and murmuring, and rayling speeches: let the hands faste from euill workes, and the soule from sinne and doing our own will, Luke 21, 34. Ezekiel 16.49.
Thirdly, there is a forced and constrayned fast, as in time of famine, when we can get nothing to feed vpon: to this wee may adde the poore mans faste, who often fasteth because he hath nothing to put in his belly.
Fourthly, there is the miraculous faste, which cannot bee brought into imitation; such was the faste of Moses, of Elias, and of Christ himselfe, Exodus 34, 28, 1 Kings 19, 8. Matthew 4, 2. But of these we haue nothing to say at this present. There is another fast that is pointed out in this place, which is the religious fast.
The Lord commanded by Moses, that euery soule once in the yeare should humble it selfe in fasting before the Lord in one of the great assemblies of his people,Whether fasting be ceremonial. Leuit. 16, 29, 30, 31, and 23, 27, 28, &c. And albeit the ceremonie of the day be taken away, Galatians 4, by the comming of Christ, yet the thing it selfe remaineth and continueth in force, as well as a day of rest for Gods seruice [...], albeit the Iewish Sabbath bee abolished. The circumstances of morall duties may bee changed, but the substance may not be abrogated.
For where the same causes continue, there the thing it selfe abideth. Wee haue as great cause of humiliation as euer the Iewes had, of making our prayers feruent, being as much subiect to coldnesse as they were; and as great cause to bee carefull, that the wrath of God doe not breake out vpon vs, or being broken out to desire to haue it returned backe, and the sword of God put vp againe into his sheath.
And therefore this holy exercise is of as great and necessary vse as euer it was, and it remaineth in as full force and strength as euer it did, Ioel 2, 12. Luke 5, 33. 1 Cor. 7, 5. Acts 13, 2, 3.
Let vs therfore in the next place see what it is.What a religious fast is. Fasting is an abstinence for one day, commanded of the Lord, from all meats & drinks and delights of this life, thereby to make solemne profession of our humiliation. It is an abstinence from all meates and drinkes: All the people came to cause Dauid to eate meate while it was yet day, but Dauid sware, saying, So doe God to me and more also, if I taste bread, or ought else till the Sunne be downe, 2 Sam. chapter 3, 35. Ion. chapter 3, verse 7. They were commanded to put away theyr best rayment: Exod. chapter 33, verses 5, 6. The Lord saide vnto Moses, say vnto the children of Israel, Yee are a stiffenecked people, I will come suddenly vpon thee, and consume thee: therefore now put thy costly raiment from thee, that I may know what to doe vnto thee. So the childrē of Israel laide their goodly rayment from them, &c. To abstaine from mirth & musicke, from pleasures and all recreations, Ioel 2, verse 16. 1 Chron. 7, verse 5. Dan. chapter 6, 18: and in stead of these, to giue themselues to weeping, mourning, and lamentation, Nehem. chapter 1, verse 4. For this cause they had theyr sackcloth and ashes, to signifie that they were not worthy of any attire, and that they were no better then dust and ashes. This was to continue one whole day, 2 Sam. 3, 35. Iudg. chapter 20, verse 26. 1 Sam. chapter 14, verse 24. 2 Sam. chapter 1, verse 12: and at euen when they came to eate,Chemnit. examen. Concil. Trid. tom. 4. de Ieiunio. they did not seeke delicate meate, or fill themselues with wine or strong drinke, or fare daintily to pamper the flesh, but were content with such as came to hand, and vsed that sparingly also: they fed vpon the bread of teares, Psal. 80, 3: and mingled their drinke with weeping, Psal. 102. Sometimes indeede they continued their fast longer, as occasion serued, and vpon extraordinary causes, Ester 4, 16, Acts 9, 9. Neh. 1, 1, 2. 2 Sam. 12. Dan. 10.1, 2.
Furthermore I adde, it was commanded of God both in the Law, as wee shewed before, and in the Gospel, Luke 5, 33, 35. The end of this ordinance is for our further and better humiliation, Leuiticus 23, 27, 16, 29, Psal. 35, 13. Deuteron. 10, 12, 1 Kings 21, 27, 28, 29, 2 Chron. 12, 6, 7. Ezra 8, 21.
Of this there are two sorts:The religion, fast is of two sorts. for the religious fast is eyther priuate performed by one or moe in a family, that our prayers may bee more effectuall, Nehem. 1, 4. 2 Sam. 12, 16. Psal. 35.13. 2 Sam. 3.35. Psal. 69, 10. Dan. 9. and 10. Acts 10.2.30. Luke 2.36. Ester 4.16: or else publike, performed by the whole congregation, Ioel 2.12, Ionah 3, 7: It ought not to bee vsed of a few; and therefore all sorts of people should come to the same as on the Sabbath day, and none absent themselues from the assemblies.
Now of both these fastes we must consider the parts, that some are outward,The parts of a fast. and some inward.
The outward parts pertaine to the body, and are called a bodily exercise, 1, Timothie 4.8: as to abstayne from meate and drinke, watching in prayer, abridging of our sleep & such like commodities, delights and pleasures of this life, thereby to make vs fitter for the inward grace of the minde; that the body [Page 1154] being thereby humbled and the flesh pulled downe, the soule may also be humbled before the Lord.
Obiection But it will bee obiected, that God being a Spirit regardeth not these outward things, forasmuch as hee will bee serued in spirit and truth, Ioh. 4, 24. Rom. 14.17. 1 Cor. 8.8. Mat. 15, 11.
Answ. I answere, we must consider that fasting is the Lords ordinance, and hee commandeth this abstinence, and therfore it oght not to be left vndone, because we are bound to all that which he commandeth.
And as GOD requireth it, so hee will accept of it, and giue a blessing vnto it, and to all those that with care and conscience shall vse it. Albeit it bee of small value in it selfe, yet GOD hath ordained it to an excellent end, euen to humble the soule; and it shall be auaileable to that purpose, which is no small benefit.
As water in Baptisme, and the bread and wine in the Supper of the Lord are little or nothing worth considered in themselues; and as the rest appointed on the Sabbath, can little further vs, if we goe no further: howbeit they bring a great blessing to such as vse them with reuerence, faith, and repentance. Neuerthelesse, we are not to trust in these outward things, but these outward ceremonies must leade vs by the hand to higher matters, lest God send vs away empty as wee came, Ezra 6, 21; or else the fast of the beasts in Niniueh shal be as good as our fast, Ionah 3, 7: for they were couered with sackcloth, and did neyther feed, nor drinke water.
These vertues are the acknowledging of our owne vnworthinesse: also watchfulnesse, humility, zeale, & hope of mercy at the hands of God, and assurance to obtaine that which wee aske of him in prayer. These are no smal graces and benefits. For the seruants of GOD by their abstinence from meate and drinke confessed themselues vnworthy so much as of a crumme of bread, or of a drop of water: by putting on sackecloth, vnworthy of the worst ragge to couer their shame and nakednesse. They depriued themselues of the benefite of sleepe, and cut themselues shorter of it then at other times, to stirre vp themselues to perseuerance and watchfulnesse in prayer and other holy duties. They put dust and ashes vpon their heads, to testifie what they had deserued, euen to bee as farre vnder the earth as they were aboue it, yea to be depriued of life, and to bee stricken with death for their sinnes, and to be worthy of eternall condemnation.
Fasting is to be ioyned with prayer.And for the practice of all these, they quickened their prayers, and as it were added wings vnto them, that they might more easily pierce the heauens, and present themselues in the presence of God, and therefore prayer and fasting were ioyned together, Ezra 9, 5. Nehem. 1, 4. Dan. 9, 3. Iudg. 20, 26, Luke 2, 37, and 5, 33. 1 Cor. 7.7. True it is, prayer is auaileable without fasting; but fasting is neuer auaileable without prayer. For fasting is not the worship of God, but onely an helpe to it.
But heere obserue, that notwithstanding this exercise of our faith be so often commanded, so often commended, so often practised, so often blessed, yet Satan hath not ceassed from time to time to mingle darnell, yea poyson with it; so thogh it remaine, yet it remayneth without profit. As hee hath corrupted prayer it selfe, so he hath blended and infected the exercise of holy fasting. If hee should haue gone about vtterly to take them away, his craft would soone haue bin espied, therefore he goeth about another way.What the Popish fasting is. And let vs a little see what the Popish fasting is, according as it is deliuered and practised by themselues. For contraries set together doe serue to illustrate one another. Their fasting is defined to bee a subtraction or diminishing of our meate or dyet,Alex. ab Hal [...]s. Durand. lib. 6, cap. 7. according to the institution or doctrine of the Church, at times appointed, vnder paine of mortall sinne, to make satisfaction for sinnes, and to merite the grace of God and life euerlasting.
Thus by appointing fastes, they ouerturne the right ends of fasting: and by their intention of satisfaction for sinne, and procuring of eternall life, and such like horrible, detestable, and intollerable blasphemies, they destroy the onely sufficient satisfaction of Christ.
The Church of Rome charge vs to bee enemies to fasting, and that our doctrine is a doctrin of liberty: but we are enemies only to their abuses and corruptions, not to fasting it selfe, neyther doe wee allow the breach of fasting dayes: Wee hold that it is a Christian exercise needfull to be vsed for the humbling of our soules, and the enabling of our selues to the duties of prayer and repentance, as often as the time shall require: besides, our Church hath publike fastes in the time of any generall infection or affliction, and our people are instructed and called vpon to faste priuatly also, when the cause is more priuate.
The difference betweene them and vs is this; We reiect their set dayes,Difference betweene the Church of Rome and vs touching fasting. and their name of fast vpon those dayes by distinction of meates for conscience sake, wherein they place the worship of God, and in the endes which they propound to themselues, to wit, merit and satisfaction.
And as they bring in these inuentions, so they neglect such exercises of Religion as of right ought to bee ioyned with the outward abstinence.
Their fasting is onely a forbearing of flesh and things that come of flesh on certain and set dayes, allowing to themselues in stead thereof, not onely fish which is as good and nourishable as flesh, but that which is daintier, [Page 1155] as wines, march-panes, conserues, and such like sweet meates, in as great measure as can be; so that they eate as often and as good as we doe (euen when they professe to fast) if not better.
12 And on the fifteenth day of the seuenth moneth, ye shall haue an holy conuocation, yee shall doe no seruile worke, and ye shall keepe a feast to the Lord seuen dayes.
13. 14. 15. 16. And yee shall offer a burnt offering, a sacrifice made by fire of a sweete sauour vnto the Lord, thirteene yoong bulloakes, two rammes, and fourteene lambes of the first yeare: they shall be without blemish. And their meat offering, &c.
17, 18, 19. And on the second day yee shall offor twelue young bullockes, two rammes, fourteene lambes, of the first yeare without spot. And their meat offering, &c.
20, 21, 22. And on the third day, eleuen bullockes, two rammes, fourteene lambes of the first yeare without blemish. And their meate offering, &c.
23, 24, 25. And on the fourth day, tenne bullockes, two rammes, and fourteene Lambes, &c. Their meat offering, &c.
26, 27, 28, And on the fift day, nine bullockes, two rammes, and fourteene lambes, &c. And their meate offering, &c.
29, 30, 31. And on the sixt day, &c. 35, 36, On the eight day, &c.
Of the feast of Tabernacles, or of ingathering at the yeares end.The last feast mentioned in this chapter is the feast of Tabernacles, and of ingathering of the fruites of the land in the end of the yeare, when they had gathered in their labours out of the field, Exod. 23, 16, and 34, 22. This also was kept in the seuenth moneth for the space of eight dayes, and therefore how they should come before the Lord, and what they should offer euery day, is particularly remembred to the end of the Chapter. And lest they should bring little vnto GOD, and thinke to please him with a small pittance (as many hold it well saued which can be saued from the worship of God) he stinteth them what they shal bring, and setteth downe the number of bullockes, rammes, and lambes which they should offer euery day. This feast beganne vpon the fifteenth day. The Iewes haue mingled this day with many superstitions. The Lord set downe particularly vnto them what they should doe, and left nothing to their owne choise; howbeit they haue found out many inuentions and traditions, & would not content themselues with the simplicity of the Scripture. But the right vse thereof is expressed in sundry places of the Law, Leuit. 23, 34. Deut. 16, 13.Why it is called the feast of Tabernacles. It is called the feast of Tabernacles, because during the dayes of this feast they were to liue in tents or Tabernacles, it being a memoriall of Gods preseruing of them in the wildernes where was no house for them in which to rest and inhabite. This was a most holy feast to remember them when they had no dwellings, and therefore Moses doth so largely dwell vpon the solemnities of it: then they were especially enioyned to reade the Lew, at this feast, when all Israel was to appeare before the Lord, Deut. 31, 10, 2. Chron. 8, 13, Ezr. 3, 4. Nehem. 8, 14, 15, Ioh. 7, 2.
This feast is now abrogated, and belonged not to the Gentiles that were conuerted to the faith, after the passion and ascension of Christ, Coloss. 2, 17. Acts 15, 10. Heb. 10.1. Notwithstanding wee must consider the inward signification of this ceremonie, and see what vses remaine thereof to our selues. And therefore the Prophet Zachary, chapter 12, 16, describing the calling of the Gentiles to the true God, and their gathering into the true Church, setteth it forth according to the manner of Gods seruice vsed in the Law, that they should goe vp from yeare to yeare to worship the Lord of hostes, and to keepe the feast of Tabernacles: alluding to the ceremony of the Law, as our Sauiour doth, Matth. 5, 23, 24, meaning that they should worship GOD according to his commandements, and not after their owne fansies.
First, wee learne heereby, that it is a duty Ʋse 1 belonging to all to remember the dayes of their troubles and afflictions, from which GOD in great mercy hath deliuered vs.
Hence it is, that GOD doth put his people in remembrance so oftentimes of their deliuerance out of Egypt, yea euen when they were setled in safety, and planted in the land of Canaan: they must call to minde, that they were sometimes strangers in the land of Egypt, Deuteron. 4, 20, and 6, 12, 20, 21, 22, and 10, 19: and therefore GOD wrote this with his owne finger in the Law, Exod. 20, 2, that they should alwayes haue before them the iron fornace, how he brought them forth to bee vnto him a people of inheritance. We are ready to forget our former condition, when GOD hath giuen vs rest: and as the wise virgins themselues slumbred Math. 25, 5: so wee are very proue to security when once hee hath remoued our sorrowes and sufferings from vs. So then, the Lord GOD would haue his owne people yeare by yeare to depart out of their houses, and dwell in tents, that is, vnder the open firmament in arbors made of boughes and branches.
I will not stand to recount the foolish and apish toyes,Iewish superstitions in obseruing the feast of Tabernacles. which the Iewes at this day take vpon them to obserue; as that their Cabbines bee not too close, but made full of holes: they are careful & diligent to prouide yt the boughs [Page 1156] be not too thickly plotted together: they must haue loop-holes to see the stars, whereas in the meane season they little consider whereunto God ment to direct them, & what lesson he meant to teach them: so that wee might say vnto them, as Paul somtimes did to the men of Athens, I perceiue that in all things ye are too superstitious, Acts 17, 22. Thus doth the Euangelist taxe them for the holines that they put in their often washings, Mar. 7, 3, 4. The Pharisies and the Iewes except they wash their hands oft, eate not, holding the tradition of the Elders; and when they come from the market, except they wash they eate not: and many other things there be, which they haue taken vpon them to obserue, as the washing of cuppes, and pots, and brasen vessels, and of tables. In all which it may be truely saide of them, that they lay the commandement of God apart, and obserue the traditions of men.
But in this feast, the purpose of God was, that they should call to minde, both where they were, and where they had beene; that albeit they were at rest and ease in the land of Canaan, yet they had not alwayes beene so, for GOD had carried them as it were vpon Eagles wings and led them in a strange and miraculous maner in the wildernesse for forty yeeres.
Thus ought wee to consider what wee haue beene in times past, as well as what wee are at the present, and thereby be prouoked to serue and glorifie him in time to come. Thus doth the Lord deale with Saul, 1 Sam. 15, 17, When thou wast little in thine owne sight, wast not thou made Head of the tribes of Israel? &c. Thus hee dealeth with Dauid, 2. Sam. 12, 7, 8. Thus hee sendeth his Prophet to tell Ieroboam what hee was, and to call him backe to the consideration of his first beginning, 1 Kings 14, 7, I exalted thee from among the people, and made thee Prince of my people Israel, and rent the kingdome away from the house of Dauid, and gaue it thee; and thou hast not beene as my seruant Dauid, which kept my commandement, and followed me with all his hart, and did onely that which was right in mine eyes; but hast done euill aboue all that were before thee: (for thou hast gone and made thee other gods, and molten images, to prouoke me, and hast cast me behinde thy backe) &c. Wee ought also to consider what wee haue beene in regard of temporall deliuerances, and in regard of spirituall deliuerances from the bondage of sinne, Ephes. 2.1, 2, 3, 4, 11, 12, 13: for their deliuerance from the slauery of Egypt did figure out our deliuerance by Christ from the bondage of sinne, Satan, and hell it selfe.
Ʋse 2 Secondly, obserue from this feast that GOD euermore preserueth his Church, euen when it is oppressed with greatest dangers and troubles, nay then his power and mercy is made most manifest: his power shineth brightest in our weakenesse, and his mercy appeareth most of all in our misery. The people of Israel had notable experience heereof in the wildernes, when they remoued from place to place, and had no leysure to builde, neyther had they stuffe wherewith to build. They were a wonderfull multitude of people, by reason whereof it may seeme incredible, that God should preserue them and theyr children in Boothes and Tents, without houses to couer and keepe them. We know that houses serue to defend from colde and heate, from winde and weather, and many other discommodities: yet did GOD nourish and maintayne them without any houses, and therefore his goodnesse was to bee acknowledged in that behalfe. It had beene no better then a plaine mockery or may-game to haue come to Ierusalem, and there to punish themselues and dwell a while in Cabines and to shift places, except it had beene to some ende, and they had beene taught to magnifie the Name of God, and to put theyr trust in him. For all ceremonies did ayme at some instruction,All ceremonies serue for instruction. that the faithfull might thereby be edified, and learne to liue in the feare of God: otherwise they are not onely vnprofitable, but also abhominable in the sight of God. So then, wee must acknowledge where and whence wee haue our deliuerances, and learne to giue God praise, as also for the fruits of the earth that we haue receyued.
Thirdly, though the feast of Tabernacles Ʋse 3 be not any longer in vse, that we should bee bound to the keeping of it, yet the doctrine arising from it concerneth vs as much as euer it did the Iewes. Our keeping of this feast must not be for a weeke or twaine, but all our life, so long as we liue vpon the earth. Wee must acknowledge that we are Pilgrims in this world, Hebrewes, chapter 11, verse 16, & if we be not strāgers in this present world, we haue no part in the kingdome of heauen. If then we will haue God to accept and auouch vs for his children, wee must assure our selues, that this life is nothing to vs but a way or rather indeede a race toward our heauenly Country. It is not enough for vs to go faire and softly (as the most do) but wee must alwayes runne apace, pressing forward with all our strength and force, holding on our way, and straining our selues to attaine to the ende of our course. For this is certaine, except we vse might and force, we shall neuer get one steppe forward, but we shall retire foure back for it. We are of slowe pace, and creepe as it were vpon all foure, and Satan vseth many meanes to hinder vs, and therefore wee must fight as good souldiers of Iesus Christ against all such impediments.
Albeit therefore God doe house vs and harbour vs in this world, yet it is as hee did to his people in the wildernes: so that he would not haue vs to nestle heere, nor to be entangled in the snares of it, neyther to make it our euerlasting resting place; but to be ready to flye vpward: not to bee as swine looking [Page 1157] downe to the ground, but rather as Larkes, mounting vpward from the earth. Some haue heere no resting place at all, but are tossed and turmoyled vp and downe as waues of the sea, and so Paul speaketh of himselfe, 2, Cor, 7, 5: others neuer remooue out of the place where they are borne, but liue peaceably among their owne people, and continue at home in their own house without any trouble to themselues or others: yet must all account their chiefe resting place to be in heauen, out of which wee shall neuer be remoued, and when once we are clothed with it as with a garment, wee shall neuer be vnclothed or dismantled to be found naked, 2 Cor. 5, 6. Heb. 11, 13. Thus it was with all the Patriarkes and holy fathers from the beginning of the world, and so it ought to be with vs.
Ʋse 4 Lastly, we are heereby put in minde of the shortnesse of this life, wee are heere for a season, and by and by neare gone. And albeit wee make our houses neuer so strong, and build them vp with bricke and stone to continue, yet our bodies are all as Tabernacles alwayes decaying. For what is our life but a vapour? and what are our bodies but dust and ashes? Wee may well frame our houses of square stone, and make vs palaces of marble; but our bodies cease not to bee of this clay; and what is all flesh but grasse, and what is all the glory of man but as the flower of the field, which flourisheth to day, and to morrow withereth away? The rich men of this world build them towers and castles that top the skye, and lay their lands about them, Psal. 49, 11, 2. Sam. 18, 18. and call them oftentimes by their name, as Absolon did his piller: their building is sound and substantiall, and able to endure many yeeres, and standeth out against all weather for many generations, and at the end of them is as firme and fast as at the first day. But in the meane season what are the Tabernacles of their and our bodies, but a simple cottage or cabbine, euer defaying and declining; hauing his foundation in the dust? A man may easily erect such building as shall remaine: but can wee build our bodies, so as they may be of any long continuance? and make our houses of clay to be as pillers of marble? what shall it profit vs to build faire houses and pleasant gardens, & fruitfull fields, and to forget the frailty of our bodies which must shortly fall into the dust, and be consumed to ashes? Let vs therefore learne the doctrine of the Apostle, 2 Cor. 5, 1. If our outward man decay, we haue a building prepared for vs in heauen. And wee must say with Peter, I must shortly put off this my Tabernacle; as our Lord Iesus Christ hath shewed me, 2 Pet. 1, 14, when this lodging of ours shall decay, wee shall dwell in an house incorruptible. Our bodies are but as arbours made of green leaues, which are of no continuance, one blast of winde is strong enough to blow them away, Esay 40, 6. Euery man hath some disease or other about him, that will not suffer him to endure long: our humors are not so equally tempered, where the best constitution is, but one of them threatneth destruction to the other, and striue which of them shall preuaile and ouercome, howbeit all is one to man; for whether of them soeuer doe gaine, man receiueth the losse, euen the losse of his life. And if he had no disease or distemper, yet waite but a while,Cicer. de senect. and age it selfe will be a disease, and as the messenger of death vnto him, that euen without sicknesse hee slideth away, as the fruite of a tree, when it is ripe, falleth downe of it selfe, though there bee no hand to plucke it, or winde to shake it, or theef to steale it, or tempest to driue it. When we diligently consider this, then wee haue indeed learned to keepe this feast of the Tabernacles spiritually. To conclude therefore,Who keepe he feast of Tabernacles aright. let euery man beware that he seeke not his owne ease ouermuch.
This is one rule, that wee doe not pamper or cocker our owne flesh in the lusts thereof, Rom, 13, 14. If wee should giue the bridle to our flesh, it is as a bottomlesse pit that will neuer be filled. Secondly, such as are planted commodiously in this world, must beware that they doe not forget the world to come: and they that enioy the earth at will, must remember the kingdome of heauen, wherein they must onely place the toppe of their happinesse. If wee seeke heauen vpon earth, we shall neuer finde it in the next life. Thirdly, let vs vse this world, as though wee vsed it not; reioyce as though wee reioyce not, and weepe as though wee weped not, considering that the fashion of this world vanisheth away, 1 Cor. 7, 30, 31.
Heere can bee no certainety, nor assurance of any thing, but in health we haue one foot in sicknesse, and in life wee bee at the brinke of death. In ioy and gladnesse wee are neere to the house of sorrow and affliction, Lastly wee must account of euery day as our last day; what is present wee see before our eyes, but what is to come wee see not, we know not. The rich man builded, and planted, and plotted for many yeares, and promised to himselfe a long life vpon the earth, but it was saide vnto him, This night shall they take away thy soule from thee, &c. Luke 12.
CHAP. XXX.
1 ANd Moses shake vnto the heads of the Tribes, concerning the chil [...]ren of Israel, saying, This is the thing which the Lord hath commanded;
2 If a man vow a vow vnto the Lord, or sweare an oath to bind his soule with a bond; hee shall not breake his word, he shall do according to all that proceedeth out of his mouth.
The contents of this chapt. and the diuision of it. NOw Moses commeth to speeke of such Lawes as are voluntary, that is, of vowes, whereof he setteth downe two sorts; one concerning men, the other concerning women, and sheweth in what persons they are ratified, and in what persons they are frustrated. Touching the man which is the head of the woman, he is charged not to falsify his word or his oath, lest hee prophane the Name of GOD which he hath taken in his mouth, but to performe his promise that he hath made, as Psal. 15, 4, he shall dwell in the holy hill of GOD, that sweareth to his owne hurt, and changeth not. Touching the woman, she is ordinarily and by the Law of nature vnder the power and authority of another. Wherfore touching their vowes we must giue iudgment according to the place which they hold, and the calling into which they are entred. For the woman that taketh an oth, or maketh a vow, either is in the power of her father, or in the power of her husband, or in her owne power, or else in the power of one when shee vowed, and in the power of another when she is to performe it. A woman in her fathers power is bound to performe that which shee hath sworne or vowed, but conditionally, if the father allow of it, eyther by his word or by his silence; so that the vow standeth, if he approue of it eyther by speaking or by holding his peace.Qui tacet, consentire videtur. For heere the common prouerbe is verified, Hee that wittingly & willingly holdeth his peace, doth closely & secretly giue his consent. But on the other side if the father dislike and disallow the vow, she is freed because she is not free. And if the woman be married, and at the disposition of her husband, it followeth by proportion of the former Law, that if her husband approoue her vow, eyther openly or secretly, directly or indirectly, by speaking or holding his peace so soone as he heareth it or heareth of it, shee is bound to keepe it: but if he consent not, but disallow and disavow it, her vow is voyde, and she is to aske pardon of her rashnesse. If she be a widow and set free, being at her owne liberty, and not vnder the iurisdiction of father that bestowed her, or of the husband to whom shee was bestowed in marriage, she is bound to performe her vow. The Apostle teacheth, that the woman which hath an husband is bound by the Law to her husband so long as he liueth, but if hee be dead, shee is loosed from the law of her husband, Rom. 7, 2. As shee is free to vow, so he is bound to pay that which he hath vowed, because the promise was voluntary and free, and there is none can make it voide. Lastly, the widow must not thinke her selfe discharged by her new or second marriage, but the time of making her vow, to wit, in her widowhood, must be considered and remembred. But such as are cut of the fathers power, or by death of the husband set free, must pay their vowes to the most High, without denying, or delaying, or diminishing, what they haue solemnely and aduisedly vowed,
From hence we may learne how to answere sundry particular questions touching the vowing of men and women. Obiect. And first the question may be asked, what if it be the vow of a sonne or of a daughter vnder their father, or one any way vnder the power of another, as of a seruant vnder his Master, shall that vow be good, or such person be bound to performe it? I answere, Answ. a vow must be of things in our owne power: but hee that is in the power of his father and of his master, is not at his owne hand, his will dependeth vpon the wil & pleasure of another; and therefore Ionathan telleth his father, that Dauid had asked leaue of him to goe to Bethlehem, 1 Sam. 20, 28, for their family had a sacrifice to offer in that citty. If then, being the seruant of Saul, he would not presume to go before he had obtayned leaue of the Kings sonne, doubtlesse such vowes are to be held vnlawfull, vnlesse his gouernour confirme it, or he that hath vowed ratify it when he commeth to be at his owne hand. Againe, it may be demanded, whether such do not sin,Quest. as vow being in the power of others, in not performing their vow? True it is, they ought not to haue vowed, but hauing made the vow, do they not sinne except they performe it? Answer. I answere, they sinne in vowing, but they do not sinne in their not performing of it; wherefore Moses saith afterward, The Lord shal forgiue her: he meaneth not her forbearing to performe ye vow, forasmuch as if she should performe it, [Page 1159] she should set at nought her fathers power & authority, which God by no meanes will suffer; and consequently adde sinne vnto sinne: but God will pardon her rash and vnaduised vow which shee had vttered. The doctrine from the first words is this,Doctrine. Vowes to be made to God lawfully, or vnlawfully to be preserued. that vowes made to God lawfully, are to bee performed, Deut. 23.21, Psal. 76, 11, and 66.13, and 50, 14, Deu. 12, 17. This is further confirmed vnto vs by sundry examples of the faithful, as Iacob, Gen. 28, 20, 21, and 31, 13. Hannah the mother of Samuel, 1 Sam. 1, 11, Dauid, Psal. 22, 25, & 61, 8, & 116, 14, and diuerse others.
This truth is plaine, because it is better Reason 1 neuer to vow, (vnderstand this of lawfull vowes) then to faile in not performing the vow. For this is to offer the sacrifice of fooles, and it may be said to them, as Peter spake to Ananias. Acts 5, 4, Thou hast not lyed vnto men, but vnto God. If we haue a promise made vnto vs by men, who had not rather neuer to haue had such a promise, then to be deceiued? Eccl. 5, 3, 4. Secondly, such do take the Name of God in vaine, which is a grieuous sinne, and he will neuer hold them guiltlesse that take his Name in vaine, Exod. 20. Thirdly, saluation is of no other then of God; and therfore to him wee should returne the praise of our deliuerance, Ionah 2, 10. Lastly, the Gentiles by the light of nature haue vsed to vow, Ionah 1.16.
This reproueth all vnlawfull vowes, & first Vse 1 of such as are touched in this place expresly, when they take vpon them to vow, being vnder the subiection of others. And heere is fitly taxed the doctrine of the Church of Rome, which teach that parents,What vowes are vnlawfull. haue no autority to hinder their children from following rash & vnaduised vowes, and that children are not bound to haue their parents consent to enter into cloysters, into which indeed they ought not to enter, no not with their consent. Hence it is, that they maintaine and defend, that children may steale away lawfully from their parents, and became Monkes and Nunnes, not onely without their consent, but against it; who indeed oght not to enter into those styes and stables with their consent, neither haue parents any warrant or authority to giue their consent. And how much do they better many times, then if they should thrust them into the stewes to learne honesty? Secondly, such may not lawfully vow as are children in age, though they haue no parents liuing to controlle them, and those that are children in knowledge, who know not what a vow is, or how it bindeth, for how should these binde themselues? Thirdly, such as are foolish or furious; forasmuch as albeit they may be out of the power of others, yet they are not in their owne power: and albeit that no man may command them, yet they haue not the command ouer themselues: and therefore may iustly be accounted as children. Fourthly such as are rash and vnaduised in their vowes: such was the vow of Saul, 1 Sam. 14, 24: the vow of the Beniamites, Iudg. 21, 1: and the vow of Iephte, Iudg. 11, 30, 31. A vow and an oath are of the same nature, and both of them vnaduisedly vndertaken, do dishonour God. Fiftly, such as are wicked & vngodly vowes, and these are of two sorts, either de malo, aut de bono malè, that is, made for doing of some euil, or doing some good but not well: as for example, If one vow to kill a man, as they did that bound themselues by a vow, neyther to eate nor drinke, till they had killed Paul, Acts 23, 12. These bound themselues to do that which is simply in it selfe an euill thing. Such was Herods vow or oath, Math. 14. And thus two euils meet together, the one wherof is to vow, the other to performe such a vow; and therefore such vowes are not to be kept. This serueth to set before the eyes of many their folly, who neuer consider what the vow is which they haue taken vpon them to obserue, but if they can say, I haue a vow to do this or that, they grow obstinate and settled in euill, and will by no meanes be remoued, yea and think they are bound by vertue of their vow to doe it, and are discharged of all fault and offence when they haue done it: whereas that which is euill to vow, is much worse to performe; and therfore they must repent of their rash vow, and not proceede to the accomplishment of it, for that were to adde one transgression to another, as it were drunkennesse vnto thirst, and to plunge themselues into endlesse destruction both of soule & body. This is the case of many young men and women who haue entangled themselues in such vowes, by promising marriage eyther to other without the consent of parents; they often pretend great scruple of conscience, which cannot bee tyed by such euill vowes, the vow was euill, and therefore the way is not to goe forward, but to craue pardon of GOD for that euill, as heere it is prescribed in this Chapter. They also are to bee accounted euil vowes which are made for the doing of some good, if they be not well and rightly made, and consequently they are not to be broken, as if a man in fasting or any other worke should purpose to do that which is aboue his strength and ability. Sixtly, such are forbidden as are constrained vowes and inuoluntary, when they are vndertakē against a mans will, whereas they ought to be free as well as made by them that are free. There must be a willing minde before there can be a lawfull vow. Seuenthly, they must bee of good importance, not of any idle or trifling toyes, or of vain and foolish matters, in which the name of God is not to be vsed. Eightly, superstitious vowes, as to vow abstinence from this or that kinde of meate for religion sake;De tempore Sermon 3 such also as binde themselues to goe on pilgrimage, and to offer to this or that holie Saint, or rather image or idoll; these and such like obserued in the Church of Rome, are reproued [Page 1160] in the Sermons de Tempore, ascribed to Austen: One voweth a cloak, another Oyle, a third a wax candle, God careth not for these vowes: but offer vnto God that which at this day he hath redeemed, to wit, thy soule. The vowes of obediance and repentance are the true and the best vowes, the offering vp of our bodies & soules a liuing sacrifice is most acceptable to God, and most profitable to our selues. Lastly, such vowes as are vnpossible & aboue the strength of the vndertakers, are also forbidden as vnlawfull, among which we may range the vow of single life, and abiuring of marriage, which is honourable in all, and the bed vndefiled, Hebr. 13, 4: so that they sinne not against GOD which do contrary to such vowes. For continency or single life is not necessarily annexed to the Ministery, neyther hath God layd such a yoke vpon theyr necks that enter into that calling. God hath left mariage free vnto all, and it is the doctrine of diuels to forbid mariage, as the Bishop of Rome doth, who speaketh lyes through hypocrisie, 1 Tim. 4, 1, 2. For he will haue none admitted into the holy Ministery, but such as are vnmaried, or beeing maried promise to liue from theyr wiues: as also hee excludeth such as haue beene twice maried, and such as haue married a widow. But the Apostle telleth the Corinthians, that hee had power to leade about a wife being a sister, as well as the brethren of the Lord, and Cephas, 1 Cor. 9 5. And he speaketh generally, To auoide fornication let euery man haue his owne wife, and let euery woman haue her owne husband, 1 Cor. 7, 2. Againe, declaring and prescribing what persons should be chosen to that office, he saith, A Bishop must be the husband of one wife, 1 Tim. 3, 2, 4. Titus 1, 6; one that can rule his owne house, hauing children vnder obedience with all honesty. Thomas Aquinas confesseth (Secunda Secundae quaest. 88. artic. 11.) that it is not essentially annexed to holy Orders, that men should containe & liue a single life that enter into the Ministery, but by the Decree of the Church onely. With him agreeth Cardinall Bellarmine, (Bel. de cleri. lib. 1. cap. 8.) who sheweth that there is no prohibition of almighty God found eyther in the old or new Testament; he might haue said infinite examples are found to the contrary, Adam was maried in the time of his innocency,The lawfulnesse of Ministers mariage. and liued in the Garden a maried man. Noah a Preacher of righteousnesse was maried: the Patriarks were maried: the Priests & the high Priest himselfe was maried: the Prophets and the sonnes of the Prophets were maried: and many Deacons, Ministers, and Bishops after Christs time liued married. It were easie to produce infinite examples, but I will content my selfe with one very renowned & remarkable, touching Synesius, who when they of Ptolemais would needs haue him to be theyr Bishop, which he little desired, he acquainted them with his present condition, and his future resolution, saying, God, the Law, and the sacred hand of Theophilus hath giuen vnto mee a wife; I therefore tell all men afore hand and testifie vnto all, Synesius. ad fratrem pag, 62 lib. epistol. that I will not suffer my selfe to be altogether estranged from her, neither will I liue with her secretly as an adulterer; for the one is no way godly, and the other no way lawfull: but I will pray vnto God that many good and happy children may be borne vnto me. Neither will I haue him that is to be chiefe in ordaining me, to bee ignorant heereof. Nay, it may be truely auouched and auerred, that generally there neuer preuailed any restraint of all Cleargy men in all places from marying and accompanying with theyr wiues which they maried while they were lay-men, and the greatest part of the Christian world hath euer from the beginning to this day enioyed that liberty. Howbeit almost 400, years after Christ, Syricius Bishop of Rome sought to impeach it, and commanded that no such thing should be permitted. Innocentius the first insisted in the steps of his Predecessour, so that in some places, the lawfull society and accompanying of Cleargymen with theyr wiues began to be restrayned. Afterward whē Hildebrand climed vp into the papall chayre, he published a Decree to forbid them to marry, whereupon great confusions, tumults, and hurlyburlyes followed in the Church; for they were so enraged against him, that they cryed out, he was an heretike, and a man damnable, erring in his iudgement, who forgat the speech of our Lord, All men receiue not this saying, saue they to whom it is giuen: & againe, Let him that can receiue it, receiue it, Matth. 19, 11, 12. Likewise the Apostle, Let him that cannot containe, marry, for it is better to marry then to burne, 1 Cor. 7, 9. and thereupon they openly protested against him, that if he proceeded to vrge against them the execution of his Decree, they were resolued rather to forsake the Ministery, then theyr mariage. But to leaue this,The mariage of such as vowed the contrary is not voide. let vs speake of such as haue vowed single life, and see what hath bin the iudgment of the Church touching such vowes. I propound this as a ruled case, & set it downe as a certaine truth, that the marriages euen of such as haue vowed the contrary are not voyd and of none effect, as the Iesuites teach. To this purpose Cyprian saith well, (lib. 1. epist. 11.) Si perseuerare nolunt aut non possunt, melius est nubant, quàm in ignem delictis suis cadant, that is, If they will not or cannot perseuere, it is better that they should marry, then by their sinnes they should fall into the fire. Neyther can this be vnderstood of virgins that are yet to resolue and are free, as Bellarmine would decline the force of the testimony: (De Monach. lib. 2. cap. 34.) for Cyprian speaketh of such as haue already dedicated themselues to God, & telleth them that they were better to marry then to burne. To him accordeth Austine in his Epistle to Bonifacius who had vowed a monasticall and single life, and yet afterward did marry: for he telleth him, that being thus hindered and entangled, he could not freely exhort him to that former kinde of retired life which [Page 1161] he had vowed, because of his wife. His words are these, Thy wife hindreth mee that I cannot exhort thee to this kinde of life, without whose consent it is not lawfull for thee to containe: & therefore he thought not his marriage to be void, or no marriage at all, or that hee might lawfully forsake his wife,Epist. 47. much lesse that he oght. The like we might easily shew out of Ierome, and out of Epiphanius, haeres. 61: who maketh it [...], i. an euill thing, and such as God will iudge and punish, not to performe the vow once made to God: [...]. but not [...], that is, a thing which casteth men into condemnation of hell fire, and plungeth them into euerlasting destruction, & therefore he defendeth that it is better to descend to that state of life which is lawfull and honourable with one fault of breaking a vow passed to the contrary, and with teares of repentance to wash away that one fault of inconstancy, and so to be saued, rather then to liue in sinne continually, and so to perish euerlastingly. And not onely these fathers, but the schoolemen generally resolue, Aquinas excepted, that the Pope may dispense with a Presbyter, Deacon, or Subdeacon to marry, though he haue solemnly vowed the contrary, by entring into holy orders, because the duty and bond of contayning is not essentially annexed vnto orders; and that it is onely a canon and constitution of the Church. And the generall opinion of them is, that though single life cannot be separated from the profession of a Monke, yet he that is a Monke may bee freed from that profession the which he hath made, and so cease to be a Monke. Neyther is this the opinion of the schooles onely, but the practice of the Popes hath concurred with the same, who haue oftentimes dispensed with such vowes, and giuen them free liberty to marry, and to forsake their couents and cloysters, where they had beene mued vp, as were easie to be shewed by diuerse examples.
Secondly, from hence euery one should learne to know how to behaue themselues in Vse 2 vowing, that they may vse this doctrine lawfully. To this purpose we must be instructed in these particulars; what a vow is: what are the conditions of it: what is the right maner of vowing: and what should bee the ends of our vowing. Touching the first, a vow is a solemne promise made to GOD, binding our selues to the doing or leauing vndone of some speciall thing that is acceptable vnto GOD.What a vow is. Vowes thus taken are not meerely ceremoniall or pertayning to the times of the Law, but are a constant and perpetuall ordinance of God to be obserued and practised vnder the Gospel. Howbeit seeing the Iewes were tyed to sundry legall obseruations, whereby vpon occasion they testified their thankfulnesse, wee may not vnfitly hold that vowes were partly ceremoniall, and partly morall; partly they were abrogated, and partly they continue and remaine in full force to the end of the world, because the spirituall duties shadowed thereby bind all persons. Such vowes I call a solemne promise made to God, as appeareth by the vow of Iacob, Gen. 28, 30, going from his fathers house to auoyde the fury of his brother Esau: and of the Israelites, who hauing receiued an ouerthrow at the hands of their enemies, vowed to God that if hee would deliuer them, and ouerthrow those that stood against them, they would vtterly destroy their cities, and reserue the spoyle to be consecrated to him, Numb. 21, 2, of the which wee haue spoken before. Hannah, vpon condition of hauing a sonne granted vnto her, vowed him a perpetuall Nazarite vnto the Lord, 1 Sam. 1, 11. Psal. 66, 12. 2 Sam. 13, 8. From hence we gather two things: first, that in the breach of an holy and religious vow there is a double trespasse, because to the obseruation of the vow a man is tyed by a double band, both absolutely by duty, and respectiuely by couenant and promise, and thereby violateth his duty and fidelity vnto GOD. When Dauid sayth to GOD, Psal. 119, I haue sworne, and will performe it: who seeth not, yt he tyeth himselfe to the obseruation of the Law by a speciall band, besides the generall that tyeth all others? Hence it is, that God doth so oftentimes charge and chalenge his people in speciall maner to haue dealt vnfaithfully & treacherously with him, as false and lying children in whom is no faith, vpon promise made to keepe his Lawes, Deut. 5, 27, & 32, 20. Psal. 78, 8. Esay 30, 9, and 57, 4. Secondly, it reproueth the superstitious vowes of the Romanists, who vow not to God onely, but to the Saints, of which sort was no practice among the Iewes, Psal. 76, 11, Esay 19, 21, no not when vowes stood in greatest force, and were in largest sxtent. They teach that vowes are a substantiall part of the worship of God; and therefore by their owne confession they commit manifest and abominable idolatry, because they communicate this honor to the Saints, and thereby make them to bee gods, making vowes to them of fastings, prayers, pilgrimages, Churches, Colledges, altars, tapers, and such like. Hence it is, that Bellarmine is content to say, that when the holy Scriptures were written, Bellar. de cult Sanctor. cap. 9. the custome of vowing to saints was not yet begunne. To God we owe all that is in vs, who is the searcher of the hearts, and hath power to punish the wilfull breach of a lawfull vow; and therefore to him onely wee are to make our vowes, He will not giue his glory to any other. Againe, in the description of a vow, we binde our selues to the doing or leauing vndone some speciall thing that is acceptable to God, because he alloweth not of our wil-worship, Col. 2, 23, Math. 15: wherefore wee are not left free to vow what we list, for then we can haue no assurance that God will accept them: but it will be said to vs, Who required these things at your hands? Esay 1, 12: and againe, In vaine they worship me, teaching the precepts [Page 1162] of men, Math. 15, 9. The Church of Rome offendeth heerein many wayes, and is almost endlesse in theyr errors touching this part or point of vowes. I will breefely touch them & runne them ouer.Obiect. Bel. de Monach. chap. 35. First, they maintaine that young men and women, to wit, such as are come to the yeares of discretion, may vow single life, and that because they must suffer little children to come to Christ, Mat. 19, 14. As if none could come to Christ, Answer. but such as can looke through a Monkes coule, or as if the kingdome of heauen belonged to none but to professed Monkes and Fryars, who haply haue themselues the least part therein. Besides, the Text speaketh of little children, which can haue no tryall or experience of themselues, whereas the Apostle appointing widowes to attend vpon the sicke and poore Saints, admitteth none vnder the age of threescore yeeres, 1 Tim. 5, 9, & exhorteth the yonger women to marry, to beare children, to guide the house, and to giue none occasion to the aduersary to speake reprochfully, verse 14. Secondly, they permit children to enter into religious, or rather theyr irreligious houses, without consent of theyr parents and gouernors, and that parents haue not any authority to take away theyr sonnes or daughters out of those dennes & Cloysters. As this doctrine is most strange so theyr reasons are most weake. They pretend that Abraham was commanded of God to go out of his Country, Obiect & from his fathers house, Gen. 12, 1. and that Christ sayth, Whosoeuer loueth father or mother more then mee, is not worthy of me, Answ. Math. 10, 37. I answer, the commandement of God to Abraham was speciall, and a speciall tryall of his faith and obedience: let these shew the like particular commandement to them, and then let them follow that example. As for the words of Christ our Sauiour, they are vnderstood of the times of persecution, when we must preferre the loue of Christ before the loue of our best and neerest friends: to omit, that a man may leaue his parents and kinsfolkes in his affection that is set vpon heauenly things, euen while he dwelleth with them in the same house. But of this more afterward.Obiect. Bel. de Monach. cap. 37. Thirdly, they permit the husband and wife to separate themselues by mutuall consent, to depart one from another and to vow continency so long as both of them shall liue. For this they produce and vrge the example of Ioseph and Mary, who liued continently all theyr dayes. Answ. But it is plaine, that Ioseph purposed and intended that they should come together, Math. 1, 18. Againe, he is expressely admonished by the Angel to take Mary his wife: neyther is it necessary to beleeue it as an article of faith, that Mary the mother of Christ liued alwayes a Virgin. Againe, the Apostle wisheth that all men were euen as he himselfe, 1 Cor. 7, 7, but he addeth in the next words, Euery man hath his proper gift of God, one after this manner, and another after that. Besides, in those words he speaketh directly to the widowes, and them that are vnmarried, verse 8: and hee hath an expresse commandement, verse 10, I command, not I, but the Lord, let not the wife depart from her husband. And euery one must abide in the calling, to which he hath bene called, verse 24. To this purpose hee saith, verse 27. Art thou bound to a wife? seeke not to be loosed. And in the words going before, he exhorteth al married persons not to defraud one another except it bee with consent, so that with consent he alloweth a separation: howbeit he addeth immediately, for a time, and after he willeth them to come together againe, lest Satan tempt you through your inconstancy, verse 5. Moreouer Christ himselfe teacheth, Math. 19, 6, What God hath coupled together, let no man put asunder: but maried persons God hath coupled together; therefore they may not be separated, nay they may not separate themselues, neyther can they without breaking the ordinance of God and the institution of mariage. Hence it is, that it is called The Couenant of God, Prou. 2, 17: not onely a couenant betweene themselues, but such as God is therein interessed, and therefore it lyeth not in theyr power to dissolue that couenant. Lastly,Obiect. Bel. de M [...]nach. cap. 38. they maintaine that if the mariage be onely contracted, and not consummated or finished, one may lawfully leaue another, without consent one of another, to vow single life: to colour this, they pretend that it is lawfull to passe from a state of life lesse perfect, to that which is more perfect: and so they define a vow to bee a promise to God of some better good. But this is a false surmise. Answ. For how doth hee vow a better good, who in the vow of continency burneth with carnall and fleshly lustes, and is scorched in the flames of his own concupiscence? as the Apostle teacheth directly, It is better to marry then to burne, 1 Cor. 7, 9. In the time of the Law, the vow oftentimes was sacrifice, & the common duty belonging to all beleeuers was shewing of mercy: how then was the speciall vow better then the common duty, forasmuch as God saith, I will haue mercy and not sacrifice? Hos. 6, 6. And how can they be saide to vow a better good, that vow voluntary pouerty and beggery, when Christ himselfe saith, It is a more blessed thing to giue, then to receiue? Act. 20, 35. Or how can the blind vow of the Iesuites touching obedience to their superior, be a tying of themselues to a greater or better good, seeing the Scripture saith, Bee ye not made the seruants of men? 1 Cor. 7, 23: forasmuch as they make themselues slaues to the rules and precepts of an Order altogether deuised by mē. So then wee must know that single life is not alwaies, nor in all, a perfecter state of life then marriage: and it is to bee presumed that such as are contracted to others haue not that gift, for otherwise what needed such contracting?
The next point in a lawfull vow,What conditions are to be obserued in vowes. is to consider what are the conditions of it, which may better appeare by the contrary prohibitions; [Page 1163] wherein consider both how to make them, and how to pay them. First it must bee made by him that is free, & in his or her owne power, and not vnder the iurisdiction of another: so that the vow of the wife that is vnder her husband, of the sonne and daughter vnder their parents, of the seruant vnder his Master, cannot bee allowable, but is voyde and frustrate. Obiect. If any aske, Is it not lawfull for the wife, or the sonne, or the daughter, or the seruant to vow to serue the Lord, except the husband, the father, the mother, the master giue their consent? Is the power of these greater then the power of God? or is the worship of God subordinate to the will and pleasure of superiors? or may they hinder their inferiors from seruing the Lord? I answere, Answ. the worship of God is not bound and tyed to vowes: and inferiours may serue the Lord fully and faithfully, and walke before him in faith, obedience, prayer, and loue without the band of vowes. The obedience and subiection which he hath laid as a duty vpon inferiours is more acceptable to him, then any vow whatsoeuer. Secondly, vowes must be made onely to God not to other creatures, as wee shewed before, and therefore they offend that vowe to Saints departed, for they cannot make such to bee vowes to God. Thirdly, they must bee of things possible, for it is foolish, if not impious to vow that which wee are not able to performe. Fourthly, they must bee godly and religious vowes, not of such things as are forbidden of God. Fiftly, they must come from a free heart, performed willingly and cheerefully to GOD. Sixtly, wee must place no opinion of merit therein, as the Romanists doe; but tender our duty and thankefulnesse to God. Lastly, they must be aduised and of great importance. These considerations we must set before vs in making a vow: in paying and performing thereof we must consider, first, it must be performed fully & wholly, not maimed or to halues. Therefore Moses in this place saith, He shall do all that is gone out of his mouth, verse 2. It is not enough for vs to do a part, and to leaue a part vndone, but wee must do it perfectly. These are like to Ananias and Sapphira, who vowed vnto God the whole price of their possession, but when they came to performe their vow, they kept backe apart, & thought to please GOD with another part, Acts 5, 3. The manner of many is to bee large in promising, but to be sparing in performing. This is a token of lightnesse and inconstancy, and more displeases God then if they payed nothing at all, because it is ioyned with hypocrisie. Secondly, wee must pay our vowes without delay, we must not put off the time, Genesis 33, 1, Eccles. 5, 3, Deuteron, 23, 21. Delay in all duties is dangerous, and bewrayeth an vnthankfull heart. For as he that giueth quickly, giueth twice; so he that giueth leysurely, it is all one as if hee gaue not at all. Thirdly, we must performe our vowes from our heart, willingly & cheerefully, not grudgingly or mutteringly, like the bad debter, that payeth indeede the money hee borroweth at the appointed day, but not with a willing minde, and therefore hee had rather hee were not bound to pay it, and knew how to auoyd it. God requireth a cheerefull giuer, & therefore such payment of vowes as otherwise, is is not allowed and approued of God,
Thirdly,What is the right maner of vowing. wee must learne what is the right manner of vowing, wherein also obserue, how it was wont to be made, and then how performed. The making thereof was wont alwayes to be ioyned with prayer, to note that ye faithfull alwayes lifted vp theyr hearts to GOD, crauing his blessing, Psalm. 61, 5. Gen. 28, 20. Iudg. 11, ver. 30, 31, so that such as were fit to vow, must be faithfull & iustified before God, and reconciled vnto him, otherwise they can neuer call vpon him aright. And as they must be made with prayer, so they must be performed with thanksgiuing, Psal. 61, 5: otherwise it were better neuer to haue vowed and promised vnto God that cannot be deceyued.
Fourthly, it behoueth vs to know the right ends of vowes, which are these; First,The true and right ends of vowes. concerning Gods glory and the aduancement of his worship. Secondly, to testifie our speciall thankfulnesse to God for blessings which we haue receyued at his hands. Thirdly, to chastice our selues, that thereby we may preuent ye wrath of God; for by iudging of our selues, we escape his iudgement, 1 Cor. 11, Fourthly, to make our selues more circumspect and watchfull ouer our owne wayes; for when we haue fallen into some sinne, we do heereby make ourselues more wary and heedfull for the time to come. Fiftly, to binde our selues more strongly, as by a two-fold cord which is not easily broken, to yeeld obedience to God. Lastly, to strengthen the weaknes of our faith, hope, and other spirituall graces, and to giue vs greater assurance of the mercy of GOD, which we shall receyue at his hands.
Lastly, it is a duty belonging to euery one, Vse 3 to consider diligently what vowes they haue vowed to God. We are ready and not sparing to vow in times of our afflictions & troubles, O that we were as carefull to performe them, Psal. 66. But if we haue not vowed this way, there is a common vow which we haue all vndertaken, the vow of our baptisme, that wee will beleeue in God and serue him, that wee will forsake the diuell and all his works; and this is the answer of a good conscience toward God, 1 Pet. 3, 21. The master of the Sentences calleth baptisme, The common vow, because therein men protest, promise, and professe to consecrate themselues, theyr soules & bodies vnto God, both which are his, by right of creation and redemption. Ierome maketh holinesse in body and spirit, the matter of a Christian vow, In Esay, lib. 7. cap. 19. And S. Austine to this purpose in many places teacheth, that to beleeue in God, to hope for eternall life, and to [Page 1164] liue according to his commandements, August. in Psal. 75, & 131. are the things, which we are to vow to God. And in another place, What doe we vow to God, but to be the Temple of God? These Christian duties containe the truth of ye Iewish vowes. They vowed external sacrifices and oblations, & bound themselues to the outward seruice, in the exercise whereof it pleased GOD for a time to traine that people: howbeit in all these he called them to the true practice of piety, & to the inward affections of praise & thankesgiuing. Psal. 4, 5, & 50.14, 23, & 51, 17, & 107, 22, & 115, 17. Ionah 2, 9. Hos. 14, 13. Neyther is the holy Scripture silent what their ceremoniall vowes imported to them and to vs. The vow of humbling and afflicting themselues by fasting did teach them, to forbeare their owne desires, to renounce their own wils, to subdue their owne corruptions, and to abstaine from cruelty & oppression, Esay 58, 6. Mic. 6, as appeareth by the reproofe of the Prophet, when he chargeth them that in the day of their fast, they sought their owne wils, verse 3. This wee see notably in the vow of the Nazarites, a principall one among the rest, of which wee haue spoken before,The meaning of the vow of the Nazarits. whereby they were separated to the Lord, Numb. 6, 2. And this was the chiefe intendment of that ceremony to signifie the common condition of all that people, that the Lord their God had separated them from all other people, and therefore they must be holy vnto him, because the Lord himselfe is holy; and hath separated them from other people, that they should be his, Leuit. 20, 24, 26. And this is that which Balaam vttered concerning Israel, Numb, 23, 9, Loe the people shall dwell alone, & shall not be reckoned among the nations. This then was a speciall vow of ceremonial obseruations, wherein by abstayning from many outward things, as separating themselues from wine & strong drinke, & suffering no rafor to come on their head, and other outward things expressed in that place, they were diuided from the common and prophane conuersation both of themselues and others among that people; howbeit a special & spiritual respect was had of preseruing inward piety & holines toward him, so that such diuided persons were so many spectacles and examples of the condition of all the faithfull, of whom Christ our Sauior hath told vs, and taught vs, that they are not of this world, but he hath chosen thē out of the world, Iohn 15, 19, they must flye the corruption that is in the world, 2 Pet. 1, 4: and they must heare the voyce of God calling and crying vnto them, Come out from among them, & separate your selues from them, and touch no vnclean thing, and then hee will receiue them, 2 Cor. 6, 17. In al which he alludeth to the vow of the Nazarites, who were a separated and selected people, retiring themselues from others, of which see more before, chapter 6. So then the vowes that temaine in the Gospel, and belong vnto vs, are the vowes of prayer, of praise & thankesgiuing, of obedience to God, of denying our selues, of subduing our sinnes, of mortifying the corruptions of the old man, of mercy and compassion toward our brethren, and briefly of keeping our selues holy vnto God and vnspotted of the world, Psal. 27, 8, & 58, 12. & 79, 13. & 80, 17. & 86, 11.119, 34, 35.106, Mat. 16, 24. Col. 3, 5. Rom. 6, 13, & 12, 1. 2 Cor. 6, 20. These are the holy and solemne vowes that we promised to God in our Baptisme, wherein wee were dedicated, and consecrated vnto God, and these we doe continually renue, when we come to the Table of the Lord. Let vs diligently thinke of these vowes, and be careful to practise and performe them, that God may be duly glorified in vs.
3 If a woman also vow a vow vnto the Lord, and binde her selfe by a bond, being in her fathers house in her youth,
4 And her father heare her vow & her bond wherewith she hath bound her soule, and her father shall hold his peace at her, then all her vowes shall stand, and euery bond, &c.
5 But if her father disallow her in the day that he heareth, not any of her vowes &c. shall stand, and the Lord shall forgiue her, because her father disallowed her.
6 And if shee had at all an husband when shee vowed, or vttered ought out of her lippes, wherewith she bound her soule,
7 And her husband heard it, and held his peace in the day when he heard it, then her vowes shall stand, &c.
Now Moses intreateth of such vowes as were made by those that are vnder the authority of others, as children vnder their parents: concerning which the father hath authority to disanull them. Hereby the power of all parents is so magnified and aduanced, that a vow made immediatly to God is frustrate, & there is a meere nullity of it, except they confirme it. They haue power to make it good, and they haue power to make it voide.Doctrine. Great is the iurisdiction & authority of parents ouer their children Heereby wee learne, that great is the authority and iurisdiction of parents ouer their children by the Law of God and Nature. The very heathen haue this truth shining in their hearts, that parents are to be honoured, and that their authority should be inuiolable, Exod. 20, 12. Eph. 6, 1, 2. Ierem. 35, 6, 7, 8, &c. Gen. 27, 8, 43. and 28. 2. When the father sayth, Goe, the child goeth: when he sayth, Arise, he ariseth: when he sayth, Come, he commeth. Christ our Sauiour giueth testimony of his perfect obedience, whom all both men and Angels stand bound to worship, and to whom euery knee must bow of things in heauen, of things in earth, and of things vnder the earth, Philip. 2: yet hee was subiect to his parents and went with them, Luke 2.51. 1. King. 2.19. The reasons are euident.
Reason 1 First, the precept of honouring parents hath the first place in the second Table, and is set before all other, so that next vnto GOD we are bound to reuerence them to whom we are most bound: and it is the foundation and band of obedience to all the rest of the commandements that follow. For if men doe not stand in awe of the Magistrate the father of the Common-wealth, and the Captaine of the people, all the other would soone be violated, 2 Kings 20, 5.
Againe, the Apostle teacheth, that this is the first Commandement with promise, Eph. 6, 2: it hath a speciall promised annexed of long life. Thirdly, children receiue great and manifold blessings from the hands of theyr parents and gouernours, and likewise are freed from many euils and dangers, that otherwise they might fall into. Fourthly, patents giue life, and breath, and beeing after a sort vnto them; for children receiue all these from thē. Fiftly, parents are honoured by sundry titles and names, the which are giuen to God himselfe, Matth. 23.9: One is your father which is in heauen, therefore call no man your father vpon earth.
Obiect. 1 Touching this impregnable and inuincible truth, sundry questions may be asked, and diuers doubts to be remooued. As first, seeing their authority is so great, why doeth our Sauiour speake of hating father and mother, as Luke 14, 26, If any man come to me, and do not hate his father and mother, he cannot be my disciple. Answ. I answer, Christ speaketh in that place comparatiuely, that is, wee must not regard them in respect of himselfe whom wee ought to loue aboue all, and so it is expounded, Mathew 10, 37: Hee that loueth father or mother more then me, is not worthy of me. To loue our parents next after GOD is piety, but to loue them more then God is impiety. Wee hate them therefore when we loue them lesse then God, in comparison of whom we should hate our liues.
Obiect. 2 Secondly, Christ forbiddeth vs to call any man father, as we haue heard before, Matth. 23. Answ. I answere, Christ condemneth not the name or appellation giuen to men simply, for then he should be contrary to himselfe, where he alloweth the title to earthly fathers, Math. 7, 9. Marke 7, 11: and the Apostle should bee contrary to his master, 1 Cor. 4, 15. Therefore he meaneth, that no man is or can be our Father as God is, to wit, that we should trust in them, and make them the authors of our life, and the giuers of all good things that come vnto vs.
Obiect. 3 Thirdly, what if our parents be euil persons and vngodly, ought we then to obey them & yeelde vnto their authority, who are by their wickednesse vnworthy thereof? Answ. I answer, It skilleth not whether they bee good or euill touching our obedience. For euill parents are our parents, and euill Magistrates are Magistrates, and euill Ministers are Ministers. Seruants are commanded to bee subiect to theyr masters, not onely vnto them that are good and gentle, but to them yt are froward, 1 Peter 2, 18: so ought children to yeeld obedience vnto their fathers, though they be euill. Hence it is that God saith generally in the Law, Honour thy father and mother, not honor them when they are good onely.
But it will be farther obiected, What if they Obiect. 4 be excommunicate persons, may they then be obeyed, or should children then do any dutie to their parents? and is not that to set light by that censure? I answer, Answer. Excommunication rightly vsed, is indeede the most greeuous iudgement that can bee inflicted in this life both in respect of the soule and of the bodie, and is as it were the messenger of death. It is a great punishment to be banished from a well ordered City: much more to be thrust out of the Church, which is the Common-wealth of God, and of his Son Christ. Dauid did greatly lament his estate and condition, when hee wanted the holy assemblies of the faithfull among the Infidels, and could not come into the presence of God with his people, and did thinke himself driuen away from abiding in the inheritance of the Lord, 1 Sam. 26, 19. Who would not tremble and be afraid to bee deliuered vp vnto Satan, 1 Cor. 5, 6. the enemie of God? The children of Israel were deliuered ouer to Nebucadnezzar and other wicked tyrants to be afflicted, and they bewailed exceedingly such bodily captiuity, Psalme 137, 1, 2 how much more fearful then ought the excō municate person to esteeme it to be deliuered vp, not to wicked and vngodly men, but to satan himselfe, The prince that ruleth in the hart of the children of disobedience? Notwithstanding all fellowshippe and familiarity with them is not denyed to vs. It is lawfull for the family to conuerse with the gouernors of the family, though they be excommunicate persons. The wife may not deny due beneuolence, nor the childe dutifull obedience: if he bid them go, they must goe; or to come, they must come: neither are they by such behauiour culpeable, or guilty of their sinne: of which we see more before, chap. 5.
Fourthly, if the sonne be a Magistrate, & Obiect. 5 the father a priuate man, it may bee demanded, whether he be to yeeld obedience to his father? I answer, Answ. though the father must obey the sonne as hee is a Magistrate, yet in another respect the sonne must obey the father, as he is the father: so that neytner is the sonne to bee depriued of the honour and dignitie due vnto his place, neyther is the father to bee denyed that duty and respect which is due vnto his person. The sonne may bee honoured as hee is a Magistrate, and the father is likewise also to bee obeyed as hee is a father. And this the Heathen in former times haue both knowne and practised. For when Q. Fabius Maximus, in Liuy Decad. 3. lib. 4. was on a time sent Ambassadour vnto his [Page 1166] son then being Consull, he went out to meete his father who was coming to him on horsebacke: and albeit the Sergeants reuerencing the maiesty of the father (who before had bin Dictator, the highest office in the City) suffered him to passe, yet the sonne commanded him to alight from his horse if hee meant to speake to him. And the olde man was so farre from being offended with his sonne, or from thinking it any disgrace to himselfe, that hee leaped from his horse immediately, commending his son, and telling him he meant to trie whether hee knew himselfe to bee Consull or not. I alledge this out of the Romane history, to shew that the Heathen themselues knew how to make this difference. Salomon is a notable example of this point, for he knew himselfe to be a sonne, yet he forgate not that he was also king of Israel; and therefore when Bathsheba came vnto him, albeit he rose vp to meete her, and bowed himselfe vnto her as shee was his mother, yet he sat down in his throne againe as be was king, and she his subiect, 1 Obiection 5 Kings 2, 19: yea he denyed her request also.
It may be demanded farther, what if God command one thing, and the parents another, what are the children to do in this repugnancie, whether of them should they obey? I answer, Answ. wee are charged to loue and obey God before and aboue all things: and therefore to preferre the precept or pleasure of man before the will of God, is no better then to make an idoll of our parents, and to honour them as God. True it is, wee are bound to obey euill parents, but we are not bound to obey them in euill. If they command and compel in euil, they are rather tyrants then parents, and wee must answer with the Apostles, We ought to obey God rather then men, Acts 5, 29. So then we see how far children are bound to obey theyr parents, to wit, while they keepe themselues within their bounds, though they be froward and waiward, peeuish and peruerse, though they be not endued with vertue, or wisedom, or any other good qualities, yet they must be reuerenced, honoured, and releeued as parents and the instruments of our life and being: but if they forget their places and commaund against God, it is better to cleaue vnto GOD our heauenly father.
Obiection 6 Againe, if the Magistrate command one thing, and the father another, heere both are men, whether of these two are to bee obeyed by the sonne? Nay in this case, not only both are men, but both of them are fathers, one the father of the countrey, Answ. the other of the family. I answer, if obedience to both cannot stand together, wee must obey the Magistrate, because God hath giuen him a larger commission and greater authority then to the fathers of our bodyes, so that he hath power and authority to command the fathers & their children. Againe, the Magistrate commandeth for the good of the Commonwealth, the father for the priuate good of the priuat house. True it is, wee may loue our parents better then the Magistrate, howbeit wee must obey the Magistrate before our parents. As wee may loue a good man which is but poore and needy before or better then an euill or wicked man which is in great power and authority; howbeit in respect of his authoritie, when he commandeth, we must obey him before the other.
Furthermore, suppose a man be a seruant Obiection 7 or an apprentise, his master commandeth him one thing, & his father the contrary, whether of them shall he obey, in this repugnancie of commanders and commandements? which of them shall hee please, and to which of them shall hee cleaue? I answer, Answ. he must obey his master. For to speak properly, the father hath no power nor authority in such a case: for it may be said, Who art thou that commandest another mans seruant? hee standeth or falleth to his owne master, as Paul speaketh in another case. The father hauing bound his son an apprentise, and put him into the seruice of another, hath withall by that act put away his authority, and as it were resigned vp his owne right to his master. And such a son may wish the good of his father before the good of his master, and the life of his father before the life of his master, howbeit hee must obey his master before his father, and endeauour by his diligence, labour, seruice, and faithfulnes the profit of his master before the profit of his father, and not seeke the hinderance or losse of his master in one peny to procure aduantage to his father in twenty pound, farther then he hath the consent of his master.
Lastly, the question may be asked touching Obiection 8 the daughter of a man giuen in marriage, the husband commandeth one thing, and the father another, whether of these is to be obeyed, the husband, or the father? I answer, Answer. the husband. For, as shee must obey her husband before the father, so shee is to loue the husband better also, and God commandeth the man to leaue father and mother, Gen. 2, 24. and to cleane to his wife, which is also a commandement vnto the woman to leaue parents, and to cleaue to her husband, for they twaine shall bee one flesh, Matth. 19, verse 5. Ephes. 5. verse 31. 1 Cor. 6. verse 16: therefore in this case the will of the husband is to be preferred before the will of the father. For as it is in the two great lights which God hath set in the firmament, the lesser euermore giueth place to the greater, and when the Sun shineth, the light of the Moone fadeth and vanisheth away: so when the greater authoritie of the husband commeth in place, the lesser power and authoritie of the father ceaseth. Besides, his giuing of her in marriage to the husband is a giuing away of his owne right ouer her, as well as ouer that portion of goods which he bestoweth with her: so that now his authority is abridged, nay clean abolished. Lastly, it appeareth in this chapter, that if a married woman [Page 1167] had vowed a vow to God, her husband onely had power to abrogate and disanull her vow, but not her father. That which she doth vnto her parents, and for her parents, must bee by the consent and allowance of her Husband. Whatsoeuer is hurtfull or any way preiudiciall to him, she ought not to do, though it were with a purpose to profit her parents.
Ʋse 1 Now we come to the Vses. This reprooueth diuers and sundry sorts that fight directly against this ordinance of God. In the first place whereof I range the Church of Rome. For, as it abridgeth the authority of Magistrates, so it crosseth the authority of parents ouer their children. It is notoriously knowne to the whole world, how the Romane Antichrist that proud beast that sitteth vppon the seuen hils, [...] cardin. [...] vit. Henr. 4. hath stirred vp the children against their parents, and prouoked them partly by promises, and partly by threatnings, to depriue them of their dominions and liues by force of armes; by which meanes, bloodie warres haue bene raised and waged betweene the father and the sonne. Thus they put asunder those whom God and nature hath ioyned together. In like manner, vnder the vizard & pretence of Religion, they not onely allow, but exhort and entice, and receiue into theyr Monkish Orders, yong men at fourteen years, and yong women at twelue, without consent of their parents. But in this place, God putteth: power and authority into the parents hands, to disanull the vow which the daughter maketh being in her fathers house; which ordinance is grounded vpon the morall Law, which commandeth children to honour and obey their parents: and the Apostle Paul referreth the whole matter of keeping ye daughter a virgin, or the bestowing of her in marriage, to the will and determination of the father, 1 Cor. 7, 36, 37.
Moreouer, hath not the father as great power ouer his sonne, as the master hath ouer his seruant? But it is not lawfull for the seruant to take vpon him the profession of Monkery without the consent of his master, and therefore the childe may not do the same. The answer of Bellarmine is nothing to the purpose, that children are not in like subiection to their parents, as seruants are to their masters, but haue more power ouer themselues then seruants haue: because howsoeuer Children are not in such seruile condition as seruants (which is not the question, it being out of question) yet parents haue as great power ouer the persons of their children, being within age, as ouer seruants: and the law of nature which bindeth sonnes, is stronger then ye law of men, which maketh seruants and parents haue greater power ouer their own flesh then ouer strangers.
Ʋse 2 Secondly, this teacheth, that it belongeth as a special duty to children by all meanes, to honor their parents, to which they are bound with the strongest bands: and this yeelding of honor vnto them consisteth in many particulars. For we must be subiect vnto them,Reuerence required toward parents. and giue them reuerence, obedience, and maintenance. First, wee ought all the dayes of our liues to esteeme reuerently of them, as also of their wise deuices, of their holy counsels, of their carefull instructions. And this we ought to expresse in gesture, in speech, and in outward carriage: not so much for feare of correction, or looking for benefit from them, but for conscience sake, lest by the contrary we draw the curse of God vpon vs Prou. 30, 17. Woe therefore vnto those vngodly and vngracious children, that do not esteeme their parents according to the high place wherein God hath seated them ouer them, that doe despise them because of some infirmities of age, of nature, or otherwise, and therefore mocke and scoffe at them, Prou. 30, 11. Gen. 9, 22. The second duty is obedience to their lawful commandements in performing of their will, howsoeuer sometimes they may seem vnpleasant and vnpleasing vnto them, Mat. 21. Col. 3, 20. Iere. 35, Deuter. 21, 18, 19. Thus doth Iacob rest in the counsell of Rebecca his mother, and yeeldeth to her wholsome admonition, Genes. 27, 14. And this is one of the cheefe vertues that can be found among them, and therefore Paul expoundeth Honor by Obedience, Colos. 3, 20.Obedience required tovvard parents Eph. 6, 1. Thus they ought to submit and subiect themselues to their godly gouernment & religious discipline. And as this ought to bee yeelded to them in all things, so it should bee obserued in choosing their trade and order of life, and taking vpon them a speciall calling, to be ready to be directed by them, what by their graue censure, wisedome, iudgement, & foresight they thinke fittest for them, Prouer. 29, 15: & 15, 5: especially in the greatest matter of al that doth most neerely concern them, I meane their marriage, when they shall begin to thinke of seeking a companion to liue with them in that estate. Thus all faithfull children were content to submit themselues to their parents, and to be ordered by them, and neuer attempt to bestow themselues in marriage without their parents knowledge, Genes. 24, 3. So did Iacob at the commandement of his father, and the aduice of his mother, and by consent of them both, Genes, 27, 46. and 28, 1. This was obserued of those that otherwise led no sanctified life, Genesis 21, 21 yea of the very heathen themselues. I wil produce one testimony among many others, and that is of king Cyrus after hee had conquered Babylon, and come home in triumph, his vnckle Cyaraxis offered him his daughter vnto wife: he thanked his vnckle, and praysed the maide, and liked the dowry, but for giuing consent to mariage, he made him this answer, which I would it were obserued and followed of all Christians, O Cyaraxe, Xenoph. Cyrop lib. 8. tò te genos Epainô, kai tén paida, kai dôra; boulomai de, ephê sun tê toû patros gnómê, kai tes metros tanta sunainesai, which is englished in this manner: [Page 1168] Vncle Cyaraxis, I commend the stocke, & the maide, and the portion; howbeit (sayth hee) by the counsell of my father and mother I wil assent vnto you: as if hee had saide, without their aduice I can do nothing. All histories, Philosophers,Terent in phormion. and Poets in a manner, are full of the practise of this duty. And no maruell, for this is agreeable to the common principle in nature, Whatsoeuer yee would that other men should do vnto you, do ye euen so to them, Math. 7, 12. Sampson saw a maide in Timnah that liked him well, notwithstanding hee spake not one word to her, but came backe to his parents, & desired them to make the marriage for him. They were the first whom he acquainted with his purpose: not as in our daies, wherein commonly the parents are the last. Iudges 14, 2. Get her to me, for she pleaseth me well. For seeing parents haue taken great paines, and bestowed great cost in bringing vp their children, it is reason they should reape some fruites of their labour and trauaile in the bestowing of them in mariage, and thereby be acknowledged more wise and better able to prouide and foresee for them, then themselues. This iustly reprooueth many children in our dayes, that neuer regard this duty, and condemneth the common practise of our corrupt age so much degenerated and growne out of course, that they neuer require nor regard the consent of their parents in their matches and marriages; but make their choice after the lust of theyr eyes, and the delight of their hearts, in despite of Father, Mother, Gouernour, Kinsfolkes, Friends, yea God himselfe, and all good order. These oftentimes run on in haste, and on an head, and learne to repent at leysure. For we liue not longer after the holy examples of the Patriarkes in former time, then we come farre behinde them and liue different from their manners and godly discipline. The next duty is thankfulnesse, requiring all the kindnesse that we haue receyued from them, & recompensing their goodnesse toward vs to the vttermost of our power,Thankfulnes toward parēts required. whensoeuer and wherein soeuer they shall at any time stand in neede of our helpe and releefe, Genes. 45, 11. and 47, 12. Ioseph was nourished a childe of his father seuenteene yeares, and hee againe nourished his aged father 17. yeares in Egypt, Gen, 47, 9, 28. This precept the Apostle setteth downe, 1 Tim. 5, 4, Children and Nephewes must recompence the kindnesse of their parents. The practise of this we see in Ruth the Moabitesse, she being yong, tooke paines and trauelled and laboured for her mother in Law Naomi when she was old, Ruth. 2, 18, and did bring home to her what she had gleaned, and she gaue to her that which shee had reserued after she was sufficed. This we see also in the example of Christ our Sauiour, Iohn 19: ver. 27: which condemneth all neglect of aiding them in time of neede, and all fraudulent and iniurious dealing in keeping back any part of maintenance due vnto them, Rom. 1, 30. 2 Tim. 3, 2. Such likewise as runne vpon theyr owne heads, and will not bee aduised either in the course of their life, or in the choise of theyr companion to liue withall in married estate, like Esau, that prophane Esau, who against the liking and good will of his parents, tooke Canaanitish women to be his wiues, Genes. 26, 35: to the great greefe of the hearts of his godly parents.
Lastly, it belongeth to all parents to performe Ʋse 3 their duties to their children the fruite of their bodyes, forasmuch as God hath hedged in their authority with banks and bounds that may not bee transgressed or remooued. These duties do belong partly to the foules of their children, & partly to their bodies: partly they concerne their saluation, and partly their preseruation: some belong to the life to come and some to this present life. Touching the former sort, they must goe before them by a good example of life, and walke in their houses in the vprightnes of their hearts, that they may see no euill examples to infect and corrupt them, Psal. 101. Our duty is to bring them to the house of God, and to the place of Gods worship, and vnto the exercises of Religion, where the word is preached, the Sacraments are administred, and where prayers and prayses are offered vp to God. And doubtlesse our labour shall not be in vaine in the Lord. Remember the example of Ioseph and Marie the parents of Christ, when they went to Ierusalem to worship God, they led their son with them to traine him vp in godlinesse and true Religion, Luke 2. They doe not send him thither while themselues abide at home, but they accompany him, nay they go before him and teach him what he should do; contrary to the practise of many that draw them from God, from his word, from godlinesse, and make thē twofold more the children of hell then themselues. From them and their mouthes they do learne to sweare and blaspheme, to speake reproachfully of God, of his Word, of his Ministers, and of his children, 2 Kings 2, 23. A second duty is to instruct them in the waies of God, and to poure into their hearts the Doctrine of Christ from the childhood, 2 Tim. 3, 15. Deut. 6, 6, 20: & 7, 3. Prouer. 22, 6. Psalm 78, 3, 5, 6, Iob 1, 5. Thirdly, they ought to admonish, reprooue, and correct them, and that betimes while there is hope, and when there is iust cause, Prouerb. 13, verse 24: and 19, 18: and 23, 13. They must do it in loue & compassion, not in fury, or with cruelty, or in choler and malice, Col. 3, 21. It is noted of Eli, that because he fayled in this one duty, hee brought ruine and destruction vpon his whol house; he brake his neck from his chayre, and his sonnes were slaine in battell, 1 Sam. 2, 24: & 4, 18.
Fourthly, it belongeth to them to prouide for those whom they haue brought into the world things fitte and necessary for this present life. They are flesh indeed of our flesh [Page 1169] and bone of our bone, and no man hateth his owne flesh, but nourisheth and cherisheth it all that he can. As then wee prouide for our selues, so ought we for them, and not onely for the present, but for the time to come, therby to defend them from dangers & troubles that may befall them. So the parents of Christ when they had gone a dayes iourney, and perceiued that the childe was not in the company, returned backe and sought him with heauie hearts, and neuer gaue ouer till they had found him three dayes after, Luke 2, 45, 46. Wo then to all carelesse parents, that wast all their substance, and swallow it downe their throate in all riot and excesse, & neuer prouide for their children, but suffer them in a manner to goe naked without cloathing, hungry without meate, thirsty without drinke, harbourlesse without lodging, and destitute without comfort, 2 Cor. 12, 14, 1 Tim. 5, 8. Gen. 42, 2. Iacob sent his sonnes into Egypt to buy Corne, when they wanted foode to nourish their families. Fiftly, all parents are bound, especially they of the poorer sort, to bring vp theyr children to labour and taking of paines, and neuer suffer them to be idle. Howbeit commonly who more idlely and lazily brought vp then poore mens children, yea then theirs that are poorest of all? Hence it is that they are clothed in ragges, because they leade their liues in idlenesse. No man should liue by the sweat of other mens browes, but should labour the thing that is good, Marke 6, 3. Gen 4, 2. and 46, 33, 34. Idlenesse is the roote of all euil, and the companion of beggery. Lastly, if children haue not the gift of continency, they ought to dispose of them in marriage both seasonably and fitly: seasonably, lest by delaying ye time ouerlong, they lay their children open vnto danger, either of entangling themselues with other against their wils, or of defiling themselues with filthy vncleannesse: fitly, that the sonnes and daughters of God may match together, not the sonnes of God with the daughters of men, or the sonnes of men with the daughters of men, or the sonnes of men with the daughters of God, Gen. 6, 1. and 24, 3. and 28, 2, 3, Ezra 9, 2. & 10, 10: an abuse that continueth in the world vnto this day.
8 But if her Husband disallow her on the day that he heard it, then he shall make her vow which she vowed, and that which she vttered with hir lips wherewith she bound her soule, of none effect, & the Lord shall forgiue her.
9 But euery vow of a Widdow and of her that is diuorced, wherewith they haue bound theyr soules, shall stand against her.
10 And if she vowed in her husbands house, &c.
11 And her husband heard it and held his peace, &c: then all her vowes shall stand, &c.
12 But if her husband haue vtterly made them voide, &c.
13 Euery vow and euery binding made to humble the soule, her husband may establish, or her husband may make voide.
14 But if her husband altogether holde his peace, &c: then he establisheth her vowes, &c.
15 But if hee shall any way make them voyde. &c.
16 These are the statutes which the Lord commanded Moses, betweene a man and his wife, and betweene the father and his daughter, being young in her fathers house.
In these wordes Moses proceedeth in the matter of Vowes euen to the end of the chapter, concerning the married woman, and concerning the widdow. The married woman is bound by the Law so long as her husband liueth, and cannot vow: and if shee vow, it is meerely voide, and such vowing is pronounced vnlawfull, she hath sinned against God & her husband; howbeit God is mercifull, and he will forgiue her. From whence we may learn, That the Lord is readie to forgiue those that offend. But the Widdow that is free and loosed from the law of her husband, is at libertie to vow. This teacheth, that the power and authority of the husband ouer the wife is very great;Doctrine. The husband hath authority ouer the wife. for albeit she bee at liberty to vow in the Lord when her husband is dead, yet while hee liueth hee hath power to disanull all her vowes, Rom. 7, 2. 1 Cor. 7, 36. The wife is tied by a strong band and obligation vnto her husband, 1 Cor. 14, 34. Ester 1, 22. This is not (I confesse) the proper place to handle these duties, and therefore I will briefly touch the reasons and the vses.
The husband is the head of the wife, 1 Cor. 11, Reason 1 3. Ephes. 5, 23: as Christ is the head of the church to rule it, to defend it, to prouide for it: therefore, as the Church is in subiection to Christ, so ought the wife to be to her husband,
Againe, marke the order and maner of the Creation, how it was at the beginning, Adam was first formed, and then Eue: and hee was not deceyued, but the woman beeing deceyued, was in the transgression, and therefore shee ought not to vsurpe authoritie ouer the man, but to be in silence and subiection, 1 Tim. 2, 12, 13, 14.
Thirdly, in the Law of creation wee must obserue the preheminence of man, which will euidently appeare if wee marke the end of it: for man was made to rule, the woman to bee ruled: for as the man was not of the woman: but the woman of the man; so the man was not created for the womā, but the woman for the man, 1 Corinth, chap. 11, verses 8, 9.
Lastly, man is the image & glory of God, wheras the woman is the glory of the man, 1 Cor. 11, 7. But was not the woman also made in ye image of God? Obiect and hath not God set the print of his glory vpon her face also? I answer, Answer. the Woman was made in the image of God, as well as the man, Genesis 1, verse 27. But man was made to this end and purpose, ye Gods glorie [Page 1170] should appeare in his rule and authority: on the other side the woman was made, that by profession of her obedience shee might the more honor her husband.
Ʋse 1 This serueth first for reproofe both of the husband and the wife, when they knowe not their places of commanding or obeying: the husband losing his honour, and the wife vsurping aboue her calling. As God in the creation, of one made two; so in the first institution of marriage hee vnited those two againe into one, that the woman ioyned in marriage with her husband, might not onely reuerence him as the rocke from whence she was taken, but might honor him as her head vnder whom she liueth. This order is broken, when she wil by no meanes bee in subiection, but seeketh to shake off the yoake which God and her calling hath laide vpon her. This subiection is made heauier by transgression, then it was by the law of creation. For that which God made very good, satan quickly turned into euill, so that the woman instead of an helper became a tempter of the man to sinne; and the man instead of a defender became an accuser of the woman to God for sinne. Thus satan labored to diuide the house, that it might not stand. But Christ Iesus our Lord came into ye world to destroy and dissolue the workes of the diuell, and hath reconciled man and woman with God, that now they shold liue together as heires of the grace of life, 1 Pet. 3; 7. Therefore all women should be content with their places, wherof notwithstanding they oftentimes come short, and take vpon them to controll their husbands, to speake and doe what they list. This we see in Vashti mentioned in the booke of Ester, when she was commanded by the king to come vnto the feast, she disdained and refused to obey, and would not come into his presence, Ester 1, 22: and lest other women should be emboldned by her peruerse example, they passed a decree, and gaue it the force of a law and a statute, and published the same in all the kings Prouinces, yt Euerie man should beare rule in his own house, to wit, vnder the same penalty inflicted on the Queene, which was, to bee diuorced from their husbands. Againe, it reproueth all husbands that in simplicity are as willing to resigne vp their places, as their wiues in impudency are bold, to vsurpe them, which is as great a shame and reproch to the husband to lose, as it is for the woman to challenge it. This argueth want of wisedome, courage, and discretion in the husband, and on the other side bewraieth pride, selfeloue, contempt, and disdain in the wife; as also forgetfulnesse of her first creation, at what time she was made of a bone taken out of his side, Gen. 2, 21. I say out of his side to bee his companion, and therefore as he is not to make her his footstoole to treade vpon her, so shee should not make her selfe his head to ouertop him, and so treade vpon him.
Ʋse 2 Secondly, it is the duty of all wiues to acknowledge their duty, and to yeeld without striuing the superiour place to their husbāds, and to be subiect vnto them without resisting in word and deed. This is commended vnto them in the example of Sarah, who is set as a glasse before all womens faces to look vpon, 1 Pet, 3, 5, 6: to the end, that if any obey not the word, they may without the word be wonne by the conuersation of their wiues. Againe, the Apostle Paul teacheth the wife to feare her husband, Ephes. 5, 33: and Peter teacheth the same, Shee must haue her conuersation with feare, 1 Pet. 3, 2. This duty is seated in the heart, and helpeth to set in order all other duties. This will shew it selfe in meeknesse of Spirit, which is in the fight of God of great price, and in obedience in all lawfull things, & that not by constraint, but willingly and readily, as seruing Christ without murmuring or gainsaying. If they performe these things, they shall be christian wiues, and the daughters of Abraham and Sarah, to their great comfort. Such will do their husbands good, and not euill all the dayes of their liues, Prou. 31, 12. Hence it is that Salomon sayeth, A vertuous woman is a crowne vnto her husband, Prou. 12, 4: but she that is stubborne and disobedient maketh him ashamed, and is as rottennesse in his bones. A good wife is not onely an honour, but an ornament vnto her husband, and therefore is compared vnto a crowne of gold. If shee had beene compared vnto the ring vpon his finger, it had bene a great Ornament: if to a Chaine of Gold about his necke, it had beene a farre greater: but behold while shee keepeth her selfe in her place, and dischargeth her duty with loue and subiection, she is said to be a crowne vnto him, then which what greater honour and glory can there be? And therefore in another place he saith, Houses and riches are the inheritance of fathers, but a prouident wife is from the LORD, Prou. 19, 14. On the other side he sheweth, that it is better to dwell in a corner of the house top, thē with a brawling woman in a wide house, Prou. 21, 9. And againe, A continuall dropping in a very rainy day, and a contentious woman are alike, Prou. 27, 15, and 19, 13.
Lastly, it is the duty of husbands seeing Vse 3 authority is committed vnto them ouer theyr wiues, and as it were the brydle put into their hands, to loue them tenderly, to defend them from euils, and to cherish them as their owne flesh, as Christ Iesus doth the Church, Eph. 5. The heathen king could tell Sarah, that her husband was as a couering of the eyes, Gen. 20, 16. It is his duty therefore to dwell with his wife according to knowledge, giuing honour to the wife as vnto the weaker vessell, 1 Pet. 3, 7, as beeing heyres together of the grace of life, that their praiers be not interrupted. And why are they commanded to dwell together, but yt the husband should yeeld to her these 4. things? first good example: secondly, instruction: thirdly, maintenance: & lastly employment in her calling for his good, and the good of his family.
CHAP. XXXI.
1. AND the Lord spake vnto Moses, saying,
2. Auenge the children of Israel on the Midianites; afterward thou shalt be gathered vnto thy people.
3. And Moses spake to the people, saying; Arme some of your selues vnto the warre, and let them goe against the Midianites, and auenge the Lord on Midian.
4. Of euery Tribe a thousand throughout all the Tribes of Israel, shall ye send to the warre.
5. So there were deliuered out of the thousands of Israel, a thousand of euery Tribe, twelue thousand armed for warre.
6. And Moses sent them to the warre, a thousand of euery Tribe, them and Phinchas the sonne of Eleazar the Priest, to the warre with the holy Instruments, and the Trumpets to blow in his hand.
MOSES hauing taken order for the Church, now commeth to the ciuill plantation, and to the inheritance of the Land. This had beene promised to theyr fathers, Gen. 15: now they begin to preuaile, and to receiue as it were the first fruites of it, to assure them of the full and finall conquest of the rest. Obserue in this Chapter the history of the battell fought against the Midianites,The contents of this chapt. who combining themselues with the Moabites, as we see saw, chap. 25, drew the Israelites to whoredome by the counsell of Balaam, when they despayred to preuayle against them by the sword. By this meanes they defiled themselues with Idolatry also, and prouoked the wrath of God to the destruction of many thousands among them. The parts of this Chapter are three, First, of the procuring causes of this warre. Secondly, the manner how it was followed & fought. Thirdly, the euent and yssue of the whole. The first part is in these words, wherin we see the Commandement of God, and the preparation vsed to accomplish this commandement. For Moses sendeth them foorth, and with them Phinehas the Priest, & appointeth souldiers to execute that which GOD commandeth, out of euery Tribe.
Obiect. From this arise diuers doubts that are to be discussed. First, why doth God command vengeance in this place, that forbiddeth it else where, Rom. chapter 12, verse 19. Deut. chap. 32, verse 35?
Answer. I answere, this may not seeme strange vnto vs, neyther should we thinke there is any change in GOD; but wee must know the difference and distinction betweene the reuenge of God and of priuate men. True it is, God will haue his children beare iniuries patiently; and to giue place to wrath, and to ouercome euill with good, Rom. 13, 4: yet hee retayneth power to himselfe to execute vengeance against his enemies, and neuer disclaymeth that office, nay he challengeth it as proper to himself. For he wil execute iustice and iudgement by himselfe and his ministers so often as it pleaseth him, Numb. 25, 16. So then albeit the faithfull must bridle the desire of reuenge, and not retaile like for like; yet when God calleth and appointeth them to be executioners of his wil and wrath, he putteth a sword into their hand, and when the cause is iust, their calling is lawfull. Thus we see,This is called the reuenge of the Lord, verse 3. how souldiers are warranted to shedde blood, for they are called to be magistrates: onely it is required of such, that they be carried & kindled with an holy zeale of Gods glory, not with priuat hatred, grudge and reuenge, which make a thing lawful, to them vnlawfull.
Secondly, Obiect. the question may be asked what is meant hereby, that Moses shall be gathered to his people. I answere, that he should dye, Answ. the body returning to the earth, the spirit to God that gaue it, Eccl. 12, 7: for with him are the spirits of iust men made perfect, Heb. 12, 23. So it is said of Abraham, Gen. 25, 8, he gaue vp the ghost, and died an old man full of dayes, and was gathered to his people, that is, to his fathers, Gen. 15, 15. So then heereby wee must learne the immortality of the soule, for Abrahams body was gathered to the body of Sarah onely, for he was buried in the sepulcer with her. So it is said of Isaac, Gen. 35, 29, hee was gathered to his godly forefathers; and of Moses himselfe afterward, Deut. 30, 50, as also of Aaron before, chap. 20, 24. But it will be saide, that it is saide of Ishmael that was cast out of the house of Abraham, and was the sonne of the bond woman, that hee also gaue vp the ghost, and dyed, and was gathered to his people, as well as of Abraham, of Isaac, of Aaron, of Moses, and of many others, 2 Kings 22, 20. Iudg. 2, 10. Acts 13, 36. I answer,Whether Ismael repented. this phrase may imploy with good probability the repē tance of Ishmael, that he dyed in the faith of Abraham, and was carryed into his bosome. For hee ioyned with his brother in the burying of his father, and the Scripture taketh speciall notice of his whole age, and setteth [Page 1172] downe how long he liued, but no reprobate hath the age of his whole life recorded. And thus the prayer of Abraham may seeme to be heard, Gen. 17, 18. O that Ismael might liue before thee! But if he liued and dyed a wicked man, then by his fathers to whom hee was gathered, we must vnderstand the soules of wicked men that liued before him, as Caine and his posterity that were carried away with the flood, which now are spirits in prison, 1 Pet, 3, 19. But howsoeuer it be, this necessarily must be concluded, that the soules of all men liue when the body is turned into earth, and hath his subsisting afterward, Math. 22, 23. Hebr. 12, 21.
Obiect. It will be obiected that the wise man saith, the condition of men & of beasts is all alike, Eccl. 3, 19. As the one dyeth, so dyeth the other, so that a man hath no preheminence aboue a beast. This is not spoken simply, but in respect. They are both alike and equall in the necessity of dying imposed vpon both, and man hath no aduantage to glory ouer the beast; which serueth to humble him and to proclayme his vanity. Againe, Salomon speaketh according to the opinion of prophane Atheists, such as the Saduces afterward were; for they say, Who knoweth the spirit of man that goeth vpward, and the spirit of the beasts that goeth downeward to the earth? These are they that also say, Let vs eate and drinke, for to morrow we shall dye, 1 Corinth. 15, 32. But when he speaketh according to truth, he telleth vs afterward, that the spirit returneth to God that gaue it, chap. 12. Againe, they produce sundry testimonies, that the dead cannot praise him, it must be the liuing, the liuing that must doe it, Psal. 6.5, In death there is no remembrance of thee: so 30, 10, and 88, 11. Esay 38, 18. I answere, death and the graue haue two significations according to the different maner or estate of those that are dead. Answ. For some are dead spiritually that are reiected of God, and in torments with the damned; these cannot praise God at all, neyther doth God accept praise at their hands. Others are dead onely corporally, not spiritually: these cannot praise GOD in the Church visible together with the faithfull, yet in their soules they neuer cease to acknowledge and praise God together with innumerable company of Angels and Saints departed, yea it is their whole practice, delight and exercise, they doe nothing else.
Lastly, the Apostle seemeth to make it peculiar to God, to haue immortality, 1 Tim. 6, 16, he onely hath immortality. I answer, God hath this of himselfe: the Angels & the soules of men by grace and communication, they receiue this from him, whereas whatsoeuer God is, he is it of himselfe.
Obiect. Furthermore, another question may bee moued, wherefore in mustering this army, and sending them to fight, Phinehas the Priest was to be among them? for what had he to doe with this maner of warfare, who was to serue in the Tabernacle, and was not numbred among the other tribes that were to goe out to warre? I answere, Answer. Moses sendeth him, because hee had giuen a notable proofe of his zeale in slaying the Israelite and the Midianitish woman with his iauelin: & he is sent not to draw his sword, or to bee captaine of the hoste, but to exhort the people, to teach and keepe them in the feare of God, and to put them in hope of victory. This was commanded of God, when they went to battel against their enemies, the Priest was to stir them vp to courage, that they should not faint nor feare, but be assured that the Lord would go out with them and fight for them to saue them, Deut. 20, 2, 3, 4: so the Priests were ready to go with Dauid, when he fled out of Ierusalem, 2 Sam. 15, 24. And when it is said, Phinehas went with the holy instruments, some vnderstand the Arke, others the Vrim and Thummim to aske of God touching the successe of the battell. Howbeit, it is not likely that he doubted of ye end that had his warrant from God to begin it. And if Moses had meant this of the Arke, no doubt hee would haue expressed it by his name, as he doth oftē before: besides, if he had pointed to this, he would rather haue vsed the singular number, thē the plural: & haue said ye holy instrument, not instruments. It is rather to be thought yt he meaneth the two Trumpets, of which see before, chap. 10, and these he addeth in the next words by way of exposition or interpretation, as if he had saide, the holy instruments, that is, the Trumpets, as Iudg. 8, 27.
Heereby then we see the absurd collection of Bellarmine, De not. eccl. cap 17, 18. who making the vnhappy ende of the enemies of the Church a note thereof, alledgeth the death of Zuinglius who was slayne in battell. But why might not Zuinglius go with his people into the battell, as well as the Priests that were commanded to doe it? Hee was as a good Shepheard that gaue his life for his flocke, and would not leaue nor forsake them fighting for the defence of the Gospel. Neyther may we account it a plague or punishment to dye in battell, or a token of one forsaken of God, as we see in good Iosiah and many others: and the experience of all times teacheth vs the truth of that which Dauid saith, The sword deuoureth one as well as another, 2 Sam. 11, 25. Thus much of the questions.
[Auenge the children of Israel, &c: and Moses saide, Arme your selues, &c.] By Moses speaking of warres, we may see they haue beene ancient in the world; and being commanded of God in this place, we see also that they are lawfull; of which see before, chap. 1, and 24, and 25. But heere diuers other points directing warres and warriers are to bee obserued. First, obserue that an army is heere spoken off, as mustered and gathered together for the battell.
Doctrine. Before battel, an army must be gathered.The Doctrine is this; Before men goe to battell, an hoast of men must be appointed & gathered together, and sufficient forces must be leuied, Exod. 17, 9. Iosh. 8, 3. 2 Chron. 13, 3, and 32, 6. 1 Sam. 15, 4. Iudg. 20, 17.
Reason 1 The causes are euident: First, that a number may be sorted out sufficient in shew, that thereby hope & assurance may arise to counteruayle the contrary part, Eccl. 4, 9, 10, 11, 12. Luke 14, 31. Iudg. 20, 17. and 7, 2, 7, 2. Chron. 14, 8, 9, 10, 11. Secondly, for order, that by warlike policy euery man may be fitted to stand in his place, 2 Sam. 10.9, 10, 11. and 18, 1, 2, 3. 1 Kings 22, 14, 15, in regard whereof it is fit & requisite that men be trayned at home before they go to fight abroad, 1 Sam. 17, 33. 2 Sam. 10, 9. 2 Chron. 14, 10, that military discipline be not broken to the destruction of the whole army, 1 Sam. 11, 11, and 30, 16, 17: one such souldier is worth an hundred others that are vntaught and vntrayned.
This serueth to reprooue sundry abuses, Vse 1 First, of such as send not out a iust hoast or sufficient forces, but sparingly, now some and then others, whereby the people are smitten downe with the sword, and made a prey to the enemies, 2 Sam. 11, 15, 17. Secondly, against eyther raw or desperate souldiers, that couetously, or proudly and presumptuously go to battell against the enemy in a tumultuous and confused manner, as if they went rather to the spoyle & victory, then to the battell. This is a wilfull tempting of God, and a making of themselues guilty of theyr owne death and of many others. Thirdly, this reproueth the carelesnesse and negligence of such as are Gouernors in gathering & mustering men, and in prouiding armour and furniture, when the cause is instant and requireth haste, 2 Sam. 20, 4, 5. If in any other earthly thing, the Prouerbe taketh place in this, that delay is dangerous. Fourthly, it meeteth most iustly with the murmuring of retchlesse people at the labors and charges of often mustering, and are vnwilling to bestow one penny for the safety of the state, of the kingdome, of the Church, of our Cities and Townes, nay of theyr wiues and children, and theyr owne goods, Iudg. 5, 16, 17. and 21, 9, 10. 1 Sam. 13, 8, and 11, 7. Lastly, this serueth for comfort vnto vs, when these meanes are vsed and affoorded, when we see them taken in hand carefully and religiously, 2 Chron. 14, 8. Whē all things are ordered aright, and sufficient forces leuied, who should not be ready and willing to go foorth? For as the want of men and munition, and all kinde of prouision taketh away the heart and slaketh the courage of such as are to fight and aduenture theyr liues: so on the other side, the hauing of all things fitte and necessary giueth comfort, 2. Chron. 14, 8. Neuerthelesse, wee must take heed that we do not relye vpon them and put our trust in them: for no man is saued by the multitude of an hoast, how great and strong soeuer it be, 2 Chron. 13, 8, 13. Esay 2, 22, and 3, 1, 2, 3, and an horse, though prepared for the battell, is a vaine thing to saue a man: forasmuch as an army are men, and not God, and theyr horses are flesh, not spirit, Esay, chapter 31, verse 3.
Againe, the army heere spoken of, is not onely gathered together, but it is sent out;Doctrine. An army leuied and prepared, must be sent out. First, it is furnished and prepared, and then employed. The Doctrine: An army assembled must go forth in a seasonable time, if the cause remaine and continue for which it was gathered, Iosh. 11, 7. 1 Sam. 18, 5, 27.
The Reasons; First, because it is not the Reason 1 sight, but the vse: not the hauing, but the employing of men of warre that hurteth the enemy, 2 Kings 19, 32. It is not the hauing of a sword that sufficeth, but the drawing of it out against the enemy that profiteth. Secondly, otherwise it argueth want of wisedome, or courage, or constancy, or all these vpon the distrust of the cause or force, Iudg. 9, 36, 37, 38 Thirdly, it giueth edge to the enemy to prouide meanes of preuenting by a more speedy resolution, if they go not foorth being prepared, 2 Sam. 20, 6. whereas it is the part of a wise and politike Captaine, to take heede hee do nothing to hearten the enemy, or discourage his souldiers.
This serueth to reproue those that in a brauado Vse 1 make much preparation, but are nothing at all for execution: such are they that go not out at all, or go out too late, hauing too credulous hearts to beleeue that the enemy will not come, or not come as yet, 2 Sam, 20, 6. Secondly, it reproueth such as refuse to go or to be sent out. Some had rather be hanged before theyr doores, then be employed in the Princes seruice. Others hide themselues, or hyre others, or make friends, or excuses of insufficiency, because they would not performe this businesse, and would slippe theyr heads out of the coller, Numb. 16, 12, 13, 14. Lastly, it serueth to warne such as are mustered and haue giuen theyr names, to prepare thēselues, and to think seriously of the matter, that they are to bee employed in a weighty businesse, that so they may be ready to fight the Lords battels, 2 Chron, 20, ver. 15. for theyr Prince, Country, wife and children, Neh. 4, 14.
In the next place marke, that Moses spake vnto some of the people, Arme your selues vnto the warre. At the commandement of Moses the people must arme: but before hee command, they may not put on armour.
The Doctrine:Doctrine. An army must be sent forth by lawfull authoritie. A lawfull army must be gathered and sent out by publike authority, 2. Chron. 14, 9.
The grounds heereof: for first, publike enemies must be resisted by authority & power of the publike Magistrate, 1 Sam. 11, 7. Secondly, Reason 1 the Magistrate beareth not the sword in vaine. 1 Sam. 8, 20. Thirdly, they intrude into the seate of Iustice, that take this vpon [Page 1174] them without authority, nay they sit downe in the place of God, Numb. 16, 11. But it may be obiected, Obiect. that the examples of Abraham, who armed 318, men and pursued the Kings, and of Sampson proue the contrary, for what warrant had they? I answer, they had both sufficient warrant and authority. Answ. Sampson was one of the Iudges, chosen of God to saue his people, and he was stirred vp and guided by an extraordinary spirit to smite them hip and thigh with a great slaughter, Iudg. 14, ver. 19. And touching Abraham, hee was no priuate man, nor subiect to any other Potentate, but a free Prince and at his owne command. Againe, he did no more then as if a man should defend him and his against a theefe, and resist violence with violence by the sword. The vses remaine.
Ʋse 1 It is the duty of the Magistrate, when intelligence is giuen of enemies, and of theyr approch or preparation, not to be secure or to suffer them to take the start, but he must take order against them, 2 Chron. 20, 1, 2, 3, that he suffer not the Lords enemies to preuayle, or to escape, 1 Sam. 15, 3, 9, 35. It is a great aduantage that an enemy hath, to suffer him to be first in ye field, or to come to our doores: whereas it is the wisest and safest way to take the field before, and rather assault then defend.
Secondly, no man should seeke to shift himselfe from the Magistrate, but know that his authority is a sufficient warrant when the warre is iust. Against the Anabaptists that resist publike authority.
Lastly, this condemneth the life of Pirats, and Rouers, and robbers, that liue by spoyling, and killing, and stealing from all, without any respect of person, all is fish that commeth to theyr net,Iudg. 11, 3, Esay 33, 1. These preuayle for a time, but in the ende, they that spoyle shall be spoyled, and they that deale treacherously, shall haue others to deale trecherously with them.
Furthermore, against whom are the Israelites sent out to warre? against the Midianites theyr open and professed enemies. The Doctrine.Doctrine. We are to wage warre with an open and knowne enemy. He against whom we wage warre, must be knowne to be an enemy, Deuter. 21, verse 1.
The Reasons: If it be otherwise, that wee respect not against whom we fight, or whose Reason 1 blood we shed, we are fighters against God, and he will fight against vs, yea destroy vs, 2. Chron. 13, 12, 16. Secondly, friends and brethren must not fight and striue one against another, but dwell together in loue, peace, and vnity, Gen. 13, 8. Thirdly, it addeth courage in that we do know we shall hurt and wound our enemies, 1 Sam. 4, 9, and 17, 48, 36. The name of a brother slaketh courage, and abateth the care to prouide any furniture; so on the other side the name of an enemy kindleth the desire of fighting, and maketh more diligent to arme accordingly. The vses follow.
This reproueth those that make warre secretly Vse 1 or openly with theyr good friends, 1. Chron. 35, 20, 21. therefore wee should make difference betweene a brother and an enemy, and examine the true causes of breaking, before we make warre with any, Iudg. 11, 12, to 28. Secondly, against such as nourish ciuill mutinies, as Manasseh against Ephraim, and Ephraim against Manasseh. 2 Sam. 15, so did Absolon, and 20, 1. Sheba. Thirdly, against those that flye from theyr Countreymen to the enemy, 2 Sam. 15, 31. Many haue beene faulty this way, and guilty of treachery and rebellion: to these we may ioyne such as treacherously intend to fight against theyr owne Nation, when it is gathered together against the enemy, contrary to that which the Philistims conceyued of Dauid, though he were among them, 1 Sam. 29, 4, Let not him goe downe with vs to battell, lest in the battell he be an aduersary to vs: for wherewith should he reconcile himselfe vnto his master? should it not bee with the heads of these men? But some that were among vs haue beene guilty of that crime, which the Egyptians falsely surmised & suspected concerning the Israelites, Exo. 1, 10. Let vs deale wisely with them, lest it come to passe, that when there falleth out any warre, they ioyne vnto our enemies and fight against vs. Lastly, it reproueth those that iudge euery man and euery estate, euery nation & people to bee fit to be fought withall: likewise such as murmure against the going out of men out of their Country, thogh it be against enemies, Numb. 13, 31.
Besides, consider that the Priest is willed to go with them, verse 6, and afterward they that fought this battell, must abide out of the Campe seuen dayes, and purifie themselues & all theyr rayment, verse 19, 20. Wherby they are warned to take heed of all sinne in going to warre, and in the execution of it.Doctrine. All sin must be auoided in them that go to war. The Doctrine. All that are employed in warre must bee carefull to auoyd all sinne, Deut. 23, 9, 10. We ought to beware of sinne at all times, but thē especially when we go into battell, and are to stand in the face of the enemy.
The Reasons; First, the consideration of Reason 1 the state wherein we do stand: we are in ieopardy euery houre, & are in the greatest, most manifest, and eminent danger, we may fall for euer in a moment, & neuer rise againe; which also our sinne will hasten and bring suddenly vpon vs, Leuit. 26, 14, 17. Secondly, God forsaketh them in battell, that by sinne forsake him before they come to the battell, Iudg. 10, 13, 14. Thirdly, it is most probable & much to be feared, when many are gathered together out of diuers places, educations, and natures, that one will infect another, if they take not heed, Esay 2, 6. Fourthly, the prosperity & florishing of the Church of one side, or the ouerthrow & desolation of it on ye other side, & consequently the gayning of glory to God, or the hinderance thereof doth much depend vpon that action, Exod. 14, 13, 14.
Vse 1 The vses. It standeth vs vpon to reconcile our selues to God before warres be enterprized, Iudg. 20, 26. Then we may go to the battell with peace & comfort, then we may fight with boldnesse and courage. Precious in the sight of the Lord is the death of his Saints: they shall rest from theyr labours, and theyr workes shall follow them.
Secondly, it reproueth such as then giue themselues greatest liberty to sinne, to steale, to lye, to sweare, to whore, to kill: hence it is, that they say, to haue a dye in one hand and an whore in another, is souldier-like, as if the souldier and Captaine had a dispensation to commit sinne and to breake all lawes diuine & humane without restraint or controlement, 1 Sam. 30, 16. Iud. 5, 30. contrary to the examples of sundry good & godly Captaines, mentioned in the Scriptures, who beleeued God, were deuout and religious, taught theyr houses the feare of God, and prayed him continually, Mat. 8, 5, to 14. Acts 10, 1, 2, 7. 2 Sam. 20, 10. 1 Sam. 25, 15, 16. These are examples for men of that profession to follow.
Thirdly, it serueth directly against those that thinke theeues, drunkards, swearers, whore masters, Atheists, and Libertines to be the fittest souldiers to fight the Lords battels, who indeed are fitter to fight for a tyrant or an vsurper, Iudg. 9, 4. 2 Chron. 13, 7, and to be vsed in extremity and necessity, rather then where there are plenty of others, 1 Sam. 22, 2. 2 Chron. 14, 8.
Obiect. But it will be saide, They are a burden to the Land, thus the Country shall be well rid of them. I answer, that through them we rather are like to be rid of many good and profitable members that shall goe with them and among them. Answ. Againe, it is good indeed to bee freed from them, but wee must be rid of them by good meanes, Rom. 3, 8, howbeit wee may not do euill, that good may come thereof. Thirdly, there is no confidence to be reposed in such, who being vnfaithfull to God, it may be presumed they will bee vnfaithfull also to theyr Prince, whereby great hurt, losse, and damage may by them redound to the commonwealth in such sending of them. The way to be rid of them, is to execute iudgement against them, and to cut them off by the sword of the Magistrate for theyr euill deeds.
Lastly, from hence we should learne much more to be watchfull in the spirituall warrefare, Eph. 6, 10. 2 Tim. 2, 4. We are all souldiers, and we are to fight against principalities and powers, and spiritual wickednesse in high places, and therefore it behoueth vs to put on the whole armour of God, and to bee strong in the Lord, knowing that we shall stand in his might, and be able to put to flight these enemies.
7 And they warred against the Midianites, as the Lord commanded Moses, and they slew all the males.
8 And they slew the kings of Midian, besides the rest of them that were slaine: namely, Eui, and Rekem, and Zur, and Hur, and Reba,He was the father of Cozbi, whom Ph [...] nehas slew, Numb. 25, 15. fiue kings of Midian: Balaam also the sonne of Beor they slew with the sword.
9 And the children of Israel tooke all the women of Midian captiues, and their little ones, and tooke the spoyle of all their cattell, and all their flockes, and all their goods.
10 And they burnt all their Cities wherin they dwelt, &c.
11 And they tooke all the spoyle, &c.
This is the second part of the Chapter, wherein we see the manner obserued in managing this warre, and in performing obedience to the Commandement of God and his seruant Moses. Wherin we may see the slaughter that they made, first set downe generally, They slew all the males: then particularly, Fiue of their Kings, and also Balaam. Secondly, the captiues that they tooke, to wit, al the women and their little ones. Thirdly, their booty, they tooke the spoyle of their cattell, flocks, and goods. Lastly, they set their Cities on fire, and consumed theyr goodly Castles to nothing. Heere a question may be demanded concerning Balaam, Obiect. how he came to be among these Midianites, forasmuch as we reade before, that he went his way? Numb. 24, 25. I answer, Answer. some vnderstand the words, of his purpose & resolution to returne home, but that he stayed in the way among the Midianites, through whose Country he must necessarily go, and so was slayne among them. And indeed it is certaine he was present in the battell, but it is more likely and credible that he went home, and afterward hearing of the destruction of so many thousands of the Israelites,1. Drusij comment. in loca diffic Num. cap. 125. procured through his diuellish counsell, that hee returned vnto Madian, hoping to receyue the wages which had beene promised vnto him, seeing the matter succeeded according to his & theyr desire: and thus indeed hee receyued a iust reward and recompence as the wages due vnto him, for he was slaine by the sword. And hence also it may not vnfitly bee concluded, that he was no true Prophet of God, (but a Prophet of Satan) for then doubtlesse the Israelites would neuer haue put him vnto the sword.Eucher. in Gen. pag. 102. Some there are that too highly magnifie him and esteeme better of him then is cause, and thinke that he was the same, who in the booke of Iob is called Elihu, howbeit this is a blinde conceit. Some of the Hebrew Doctors obserue that he could be no Prophet because it is said, God opened his eyes, and he saw the Angel of the Lord standing in the way, &c. because this is noted of others, as of the seruant of Elisha, 2 Kings 6, 17, and of the Syrians, verse 20, as also of Hagar, Gen. chapter 21, verse 19, but it is neuer spoken in the same manner of any of the Prophets. Other of them [Page 1176] say, he was damned with Doeg, Gehazi, and Achitophel: but the things that are secret belong not vnto vs: the truth he knoweth, that knoweth all things; it is not for vs to iudge before the time.
But to leaue this and to come to the doctrines: We saw before the sinne of the Midianites, chap. 25, and how God threatned them; hitherto they escaped well enough, and might say as Agag did that had beene spared with the fatter Oxen, and the better sheepe, 1 Sam. 15, 32. Surely the bitternesse of death is past: notwithstanding wee see God maketh good his word and suffereth no part of it to fall to the ground.
Doctrine. Wicked men are suffered long, yet in the end are punished.We learne heereby, that wicked men, howsoeuer they may bee suffered long in theyr sinnes, and God prosper them in theyr wayes, and bring no temporal iudgment vpon them, yet at last he meeteth with them, and bringeth his plagues and punishments vpon them, Psalm. 73, verses 12, 17, 18, and 37, 35, 36. Iob 21, 17, 18. Ierem. 12, 1, 2, 3. Hab. 2, 3, 5. Psal. 50, 21. The Scripture is full of these examples.
Reason 1 And it must needs be thus, because God is a iealous God, visiting iniquities and transgressions, Exod. 34. he is angry with the wicked & hateth them, his soule abhorreth and detesteth them, and therfore must needs bring iudgment vpon them, Rom. 1, verse 18, and 2, 5, 8. Deut. 9, 8, 20. Mal. 1, 2, 3. Not that GOD hath any passion of anger, but because hee is saide to do that which men do when they are angry, that is, he will take vengeance and punish them for theyr sinnes and offences.
Secondly, because the Lord hath set a stint to the wicked, he seemeth for a while to put the bridle in theyr neckes, and to let them run at liberty, but they haue theyr appointed time which they cannot passe; hee hath set downe how farre they shall go, and how long they shall liue, and the measure of theyr sinne to what height they shall grow, so that though they desire to proceede neuer so much, they shall not be able, they cannot go any farther; he wayteth till they haue filled vp the measure of their sinnes, Gen. 15, verse 16. Math. 23, ver. 32, and then he will not spare to bring his iudgements vpon them.
Vse 1 The vses. First, this teacheth vs to acknowledge the iustice of God. He oftentimes holdeth his peace, and men thinke him to be like vnto themselue [...], howbeit hee will manifest to all the world, that hee is a iust and righteous God, and holy in all his wayes. Hence it is, that the Apostle saith, He will reward euery one according to his works, Rom. 2, 6. Psalm. 62, 12. For as God neuer forgetteth to be mercifull, neyther shutteth vp his kindnesse in displeasure, Psalm. 77, 9, so hee cannot forget his iustice, except he should forget himselfe. No man forgetteth his owne name. Iustice is Gods essentiall attribute, This is his Name for euer, and this is his memoriall to all generations. True it is, the faithfull themselues do many times conceiue amisse both of the mercy and of the iustice of God; but they confesse, that this is their infirmity, Psal. 77, 10. For when they are themselues in trouble and theyr soule refuseth to be comforted, they begin to reason and dispute with themselues, and say, Will the Lord cast off for euer? Will hee be fauourable no more? Is his mercy cleane gone for euer? and doth his promise faile for euermore? Psalm. 77, 7, 8, 9. On the other side, when they see the vngodly prosper, that they are not in trouble as other men, neyther plagued like other men, they are ready to thinke of themselues, that they haue cleansed their hearts in vaine, and washed their hands in innocency, Psal. 73, verses 3, 5, 13. Neuerthelesse, whatsoeuer we are sometimes ready to iudge in the time of trouble & tentation, wee must vpon better aduice say with the Apostle, Let God be true, and euery man a lyar, as it is written, That thou mightest be iustified in thy sayings, and mightest ouercome when thou art iudged, Rom. 3, verse 4. Albeit therefore GOD do not by and by strike with his hand and draw his sword, yet he is not vniust, neyther is he slacke concerning his promise, but he is long-suffering to vs-ward, not willing that any should perish, but that all shold come to repentance, 2 Pet. 3, 9.
Secondly, this serueth to teach vs that we Ʋse 2 should not enuy at the wickednesse of men, albeit for a season they prosper in theyr sins: the measure is not yet heaped vp, but when once they are growne to the height, the iudgments of God will ouertake them, and they shall passe away as the grasse of the field. A good man will neuer enuy at their euill, Psal. 37, 1, 2, because he knoweth well that they stand in a slippery place, and what is reserued for them, if they go on in theyr sinnes.
Thirdly, this serueth to instruct & informe Vse 3 euery man that he should not grow obstinate and obdurate in his sinnes, because of Gods patience and long-suffering toward him; because as he hath his time, so also God hath his. If we fill vppe the measure to the full of our transgression, hee will also poure downe the vialle of his indignation. Such as runne on in sinne, grow thereby starke blinde that they cannot see, and starke deafe that they cannot heare, vntill theyr eyes and eares bee opened by affliction, and his iudgements take holde vpon them. Let vs lay before vs the examples of others, and consider how it hath gone with them, that wee may learne wisedome by theyr folly, and take warning by theyr misery. Wee know how it went with the old world after the dayes of Gods patience were expired, only eight soules were saued, all the rest were destroyed, Gen. 7. 1 Pet. 3, verse 20. It is better for vs to be admonished by the fall and ruine of others, and to take heed of abusing the patience of God, then that we should bee taken in our sinnes, and bee made examples vnto others to our vtter confusion and destruction [Page 1177] for euer.
And they slew the Kings of Midian, besides the rest of them that were slaine, namely Eui, &c. fiue Kings of Midian, &c. Moses doth not content himselfe to tell the Church of God in generall, that the multitude of the people of Midian were destroyed, but singleth out the number and the names of theyr Kings that were slayne. Whereby wee may gather that high and low,Doctrine. Princes and Potentates are punished for sin as well as others. Prince and people lye open to iudgement: God spareth none, but striketh & punisheth all that sinne against him. We see this in those Kings that took away Abrahams wife, the Lord plagued them and theyr houses with great plagues, Gen. 12, 17, and 20, 3, 17: to verifie that which the Prophet saith, He suffered no man to do them wrong, but reprooued Kings for their sakes, saying, Touch not mine annointed, and do my Prophets no harme, Psal. 105, 14, 15. We saw this in the sixteenth chapter of this Booke concerning Korah and his complotters, they were famous and great men in the Congregation, yet the earth was not able to beare them, his iudgements were so heauy vpon them. This doth the Lord tell such as are mighty vpon earth, that band themselues together, and take counsell against the Lord and against his annointed, He will breake them with a rodde of Iron, and dash them in peeces like a Potters vessell, Psal, 2, 2, 9. And Psalm. 82, 6, 7. I haue saide, ye are Gods, and all of you are children of the most High: but yee shall idie like men, and fall like one of the Princes. The examples of this are infinite; when God sent out Saul to take vengeance vpon the Amalekites, the sword fell vpon Agag the King that sate vpon the Throne, as well as the common sort that sate in the dust, 1 Sam. 15. Herod the king, although he were clad in royall apparell, could not keepe his body from the wormes, by the which he was eaten vp aliue, Acts 12. And it must be thus.
Reason 1 For first, the Heads and Captaines of the people haue oftentimes the cheefe hand in the trespasse, and when open impieties are set afoote and practised, they should not beare the sword in vaine. If then they draw not out the sword of iustice, but suffer it to rust in ye scabbard, while iniquity walkes in the Land without controlment, they make themselues guilty of those sins & bring vpon themselues many iudgements. As then it was saide to Eli, who winked at the wickednesse of his sonnes, I wil iudge his house for euer, for the iniquity which he knoweth: because his sonnes made themselues vile, and he restrained them not, 1 Sam. 3, 13; so it may be said to Kings and Princes, that God will also enter into iudgement with them, if they restraine not theyr people from theyr euill.
Reason 2 Secondly, with God is no respect of persons at all, though they be supreme and souereigne, though they be wealthy and honourable, learned and mighty in the world, yet they shall escape neuer a whit the more for these priuiledges: as Iob 34, 19, He accepteth not the persons of Princes, nor regardeth the rich more then the poore, they beeing all the worke of his hands.
This serueth iustly to reprooue those that Ʋse 1 make their places a priuiledge and as it were a Sanctuary to hold and harbour them from Gods iudgements. These do much deceyue themselues, to beare themselues so bold, and to build vpon so weake a foundation. It is as possible for a City to hold out against the enemy, that hath no wall but of Reedes, wc are easily eyther pierced or fired, as it is for a man to stand against gods iudgments by his noble birth, or his high place, or his great riches, or his deepe learning, or his golden crowne. And yet wee see how common it is for such to exempt themselues from the common sort, as if they [...]ad more liberty to sinne then others. Indeed heere is for a time some difference betweene them and others, but when we must lay downe this earthly tabernacle, little or no difference will appeare. The condition of all men is alike in death, and Salomon saieth, Eccl. chap. 9, verse 4. A liuing dogge is better then a dead Lyon. We must therefore know that whatsoeuer we are, we are no better then dust: whether we consider the originall cause or the finall: we are of the dust, and we must returne againe to the dust, and can carry away nothing with vs.
Secondly, this should instruct men of high Ʋse 2 places to turne vnto God, to serue him with feare, [...]nd to reioyce before him with trembling: yea to kisse the sonne lest he be angry, and they perish in the way, for when his wrath is kindled but a little, blessed are all they that put theyr trust in him. For when all must appeare before the iudgement seate of God, no ensigne of honour will do vs any good.
Let not the rich man glory in his riches, or the strong man in his strength, nor the noble man in his honour; but hee that glorieth, let him glory in this, That hee vnderstandeth and knoweth God, that he is the Lord which exerciseth kindnesse, iudgement, and righteousnesse in the earth, for in these be delighteth, Ierem. chap. 9, verse 14.
When a man commeth before an earthly Iudge, hee respecteth not the person of the poore, nor honoureth the person of the mighty, for that were to doe vnrighteousnesse in iudgement; but hee iudgeth his neighbour rightly, Leuit. 19, 15. How much more then must we assure our selues, that the Iudge of all the world will do right?
The Prophet Dauid chosen of God to bee the Gouernour of his people, professeth that he will sing mercy and iudgement, Psalm. 101, verse 1. Thus shall it be with God, heere the vngodly often escape, because no man dare attach them or meddle with them, but in the end they shall not escape. [Page 1178] Euery man shall appeare without his vizard; here some poore are respected for theyr rags, the rich for theyr bagges, the noble for theyr Escutchions, the Captaines for theyr armes, the mighty for theyr friends, the clyents for theyr bribes: thus are the eyes of men dazeled and blinded that they cannot consider euery mans cause, but too much respect the person. It is not so with God. All the glory of man is no better then vanity, like the flower of the field that fadeth away. God looketh vpon the heart, if we come before him with a soule washed in the blood of Christ, this will keepe vs from the wrath of God.
Vse 3 Lastly, from hence ariseth comfort to the oppressed and them of low degree that are in misery, to know that God will pleade theyr cause, and enter into iudgement with the mighty ones of the earth. He is higher then the highest, and stronger then the strongest. Heere men stand in feare of them that do not stand in feare of God, but God feareth not theyr faces. He heareth the cry of the poore, and will deliuer them. Marke the end that God will make, who is the King of Kings, and the Lord of Lords: he will call those to iudgment that heere escape the hands of men, When they shall receiue for the wrong which they haue done, because with him is no respect of persons, Col. 3, 25.
12 And they brought the captiues & the prey, and the spoile vnto Moses & Eleazar the Priest, and vnto the Congregation of the C [...]ldren of Israel, vnto the Campes at the plaine of Moab, which are by Iordan neere Iericho.
13 And Moses and Eleazar the Priest, and all the Congregation went foorth to meete them without the Campe.
14 And Moses was wroth with the Officers of the hoast, with the Captaines ouer thousands, and Captaines ouer hundreds, which came from the battell:
15 And Moses saide vnto them, Haue ye saued all the women aliue?
16 Behold, these caused the children of Israel through the counsell of Balaam to commit a trespasse against the Lord, as concerning Peor, and there came a plague among the Congregation of the Lord.
17 Now therefore kill euery male among the children, and kill euery woman that hath knowne man, &c.
18 But all the women children that haue not knowne a man by lying with him, keepe aliue for your selues.
19 And do yee abide without the Campe seuen dayes, all that haue killed any person, and all that haue touched any dead, and purifie both your selues and your prisoners the third day and the seuenth,
20 And ye shall purifie euery garment, and all that is made of skinnes, and all worke of Goats haire, and all things made of wood.
21 And Eleazar the Priest said vnto the men of warre which went to the battell, This is the ordinance of the Law which the Lord commanded Moses.
23 Euery thing that may abide the fire, ye shal make it goe through the fire, and it shall be cleane: yet it shall be purified with the water of purification: and all that suffereth not the fire, ye shall cause to passe by the water.
In the words before we heard the maruellous and memorable iudgement of GOD against the Midianites, who were enemies to the Church of God, among whom also Balaam perished. He wished to dye the death of the righteous, chap. 23, 10, but hee lost his life among the vnrighteous. Thus they that digge a pit, oftentimes fall into it themselues, Psalm. 7. Now in these words we haue the third and last part of the Chapter, touching the yssue of things after the battell, when the Captaines & Souldiers returned from the battell. These are of two sorts; First, the things that happened before they came into the Campe, to the 25, verse; and then what fell out when they were admitted into the Campe. Touching the things that befell the men of war before they were admitted into the hoast, they are these foure. First, Moses chideth and checketh them because they had done the Commandement of God to halfes, they had executed a part, and left another part vndone, like Saul that spared the fatter Sheepe and Oxen for sacrifice, 1. Sam. 15. verse 21. They had saued all the women vnder a pretence of foolish pitty, accounting it no honour or valour to consist in killing them: but they ought to haue beene destroyed, because they caused the children of Israel to commit a trespasse against the Lord, and a great plague fell vpon the congregatiō of the Lord, chapter 25, 1. Secondly, Moses commandeth that such should all be destroyed, theyr eye must spare none of them; but the women children that had not knowne man by carnall copulation, should be reserued aliue for their vses. Thirdly, hee commandeth the men of warre to purifie themselues before they came into the host. Lastly, we see the commandement of Eleazar the Priest to purifie the siluer and gold, and garments that they had gotten; that such mettals as would abide the fire and not be consumed, should passe through it: the rest was to bee washed with water, that so they might be consecrated to God, and be applyed to an holy vse. The prophane Midianites had polluted and defiled them with Idolatry, which God hateth, of which see more afterward, chap. 33, 52.
14 Moses was wroth with the Officers of the hoast, with the Captaines ouer thousands, and Captaines ouer hundreds: and hee saide vnto them, Haue yee saued all the women aliue? &c. The [Page 1179] Lord told Moses immediately before, verse 2, so soone as this busines was ended, he should be gathered to his fathers, yet see how he hasteth forward the matter that it might be ended, that he also might come to the ende of his dayes. God had sworne that he should not enter into the Land, for he was displeased with him, and spared him not, because of the people, as he sheweth, Deut. 1, verse 37, The Lord was angry with mee for your sakes, saying, Thou shalt not goe in thither: where he goeth not about to excuse himselfe, and to wash his hands, as if hee had not done amisse, but his meaning is that hee fell not into euill of his owne accord, forasmuch as the mischiefe sprang from the people. Thus did Moses smart for the rashnesse and retchlesnesse of the people, as oftentimes Kings and Princes do. The olde saying was wont to be, ‘Delirant reges, plectuntur Achiui:’ that is,Horat lib. 1. epist. 2.
Howbeit we may inuert the rule, and turne it otherwise, ‘Delirat populus, rex plectitur ipse.’ The people swarue and cannot be kept within any bounds, whē oftentimes Princes beare the punishment of theyr folly, as it fell out with Moses. But to come to the matter, marke how hee reproueth the Captaines and martiall men for sparing the whorish women that had brought a great plague vpon them. We learne from hence,Doctrine. Sins of omission are displesing to God. that sinnes of omission and neglect of duties which men are bound to performe, are sinnes displeasing to God, as sinnes of commission are. It is a sinne against God to omit a good duty, as well as to commit an euill, or else Moses would not haue bin wroth with this people: this is proued, Math. 25, 3, 41, 42. Hos. 4. ver. 1, 2. Deut. 27, ver. 26. Ierem. 10, verse 25. They called not vpon God. Not to do good, is to do euill. The grounds are euident.
For first, this is a kinde of contempt against Reason 1 God; for not to obey, is to disobey & to contemne. The seruant which will not doe what his master commandeth,Ier. 48, 10. what doth hee but shew a contempt against him? If then this argue and conuince of open contempt, no maruaile if God be displeased with it. True it is, and it cannot be denyed, that men often do not that which God requireth, out of frailty, ignorance, and infirmity; but a continuall neglect and omission cannot but proclayme our contempt, and therfore it is a fearefull and heynous sinne.
Reason 2 Secondly, the law of God is not onely negatiue, but also affirmatiue: it commandeth good as well as forbiddeth euill. For albeit all the tenne Commandements, the fourth and fifth onely excepted, do runne negatiuely, yet the negatiue carrieth with it the affirmatiue, according to the exposition of Christ himselfe, Math. 5, verses 25, 33, 37. The Commandement which saith expressely, Thou shalt not kill, saith also inclusiuely, Thou shalt preserue life.
Thirdly, it is against the rule of loue and Reason 3 charity. For where there is lesse loue then ought to be, there is sinne. Now where there is an omission of those things whereby God may bee glorified and our brethren profited, there can bee no true charity. Obiect. But against this Doctrine it will be saide, that sinnes of omission cannot reteyne the nature of sinne, because sinne is an acte. I answer, Answer. it is true of sinnes committed, they are actes: but of duties omitted, it will not hold: as for example, a man refuseth to heare the word, hee will not come to the house of God; heere is a sinne, because he that is of God, heareth Gods word, saith our Sauiour, Iohn 8, 47. yet it is no acte at all, but the omitting of an acte; so if a man heare the word carelesly this is a sinne, Luke 8. yet it is not any acte: so that sinnes of omission are sinnes before God as well as other of commission. The vses follow.
First, it appeareth hereby, that many men Vse 1 in the world, if they would examine themselues and cast vp theyr accounts and reckonings with God, as debters ought to do, they should finde themselues to stand endighted and conuicted of a multitude of sinnes that haply they neuer once dreamed of. The greatest sort take notice of this, and take themselues bound to auoyd euill, but they neuer charge themselues with doing that which is good. Euery man confesseth it a sinne to serue other gods, to worship false gods, and yet neuer consider that it is a sinne, not to serue and worship the true God. Moses was shut out of the Land of promise, not because he did openly dishonour God before the Congregation, but because hee did not honour and glorifie his Name, Numb. 20. And wherefore was the rich man cast into the torments of hell? was it because he had taken any thing from poore Lazarus, or pulled the meate from his mouth? No, it was because he did not put bread into his mouth, Hee fared deliciously euery day himselfe, Luke 16, but he suffered him to starue for want. Now we must set downe this as a certaine rule, that they neuer had their hearts truely reformed from doing of euill, that haue not also beene carefull to doe that which is good. We haue therefore a farther reckoning to make with God then we imagine, and stand deeper indebted to him then we beleeue. For if wee doe not make our accounts to account with him for duties let slip and omitted, wee can neuer be saued.
Secondly, this Doctrine serueth as a good direction to helpe vs to try our selues whether Vse 2 we bee rightly reformed in our hearts or not. If wee haue learned to account duties omitted to bee no better then sinnes against almighty GOD, and for which he will [Page 1180] one day take vengeance, wee haue made a good step in our holy faith: and that if wee haue not learned to make conscience of sinnes of omission, we will neuer truely make conscience of sinnes of commission. A man may make some scruple of conscience of swearing and taking the Name of God in vaine, and yet neuer vse it with feare and reuerence. This man is as guilty that hath left the good vndone, as the other. Many men will refrayne from going to worke on the Sabbath day, and from open prophaning of it, but in the meane season they come not to heare the word, neyther make any profite vnto theyr soules by it. These men doubtlesse do it but for outward respects, and not for any care they haue to keepe it holy. For how shall it bee knowne that they doe it for conscience sake, except they make conscience of the holy exercises of the Sabbath? So then euery man ought to examine himselfe, and see whether he be not guilty of some euill, euen while he abstayneth from euill: and heereby wee may finde out the truth. If wee make conscience of the contrary good commanded and required, then our hearts are right: For this is a certaine rule that neuer fayleth, and we shall alwayes finde it true, that he neuer had any true feare of sinne or of displeasing God, that had not withall a care to please God.
Thirdly, this Doctrine conuinceth vs as Vse 3 guilty of sinne euen from our mothers womb, we haue all gone astray and are culpable in the sight of God. For all that men can boast off is nothing but the abstayning from euill, they can say nothing touching any good that they haue done. They can alledge for themselues, they haue not beene corrupt Idolaters, scoffing Ismaelites, or prophane Esaues; they cannot challenge vnto themselues that they haue beene zealous worshippers, or faithfull and carefull professors of the truth. But what shall it profit vs not to be prophane as Esau, except we haue laboured to be like Dauid, a man after Gods owne heart? What shall it profite vs not to be scoffing Ishmaelites, except also we labour to preserue the good name of our brethren? Or what shall it auayle vs not to be oppressors and such as are full of cruelty, except we be also louers of mercy and full of good works? Certainly except this be in vs, we cannot free our selues from the iust imputation of sinne and wickednesse. Would any man account that a good hand, which is not able to do any good to the body? and to be able onely to say, it did neuer cut out the tongue out of the mouth, or pull the eyes out of the head, or draw the heart out of the body? The like wee might say of other members. For would any praise and commend the mouth to be fitte and profitable to the body, that could onely say thus much for it selfe, that it did neuer teare the flesh from the body, or swallow poyson to the end to destroy the body? If then it be euill, that the members should not doe those good duties and functions about the body that is required of them; we may reason after the same manner for our purpose, why should not a man bee iustly condemned that can onely boast that hee hath not done euill, when in the meane season he cannot shew any good that he hath done? doubtlesse such a one is no true member of Iesus Christ. For wee make God our aduersary when hee findeth vs a barren fielde without good Corne, as well as when wee bring forth nothing but thornes and thistles: and our house is fit to lodge and entertayne Satan and other vncleane spirits, Math. 12, verse 44, when they finde it swept and empty of Gods graces.
If wee had neuer actually committed any sinne, yet because we omit such duties as almighty God looketh for at our hands, it is sufficient to worke our condemnation and destruction. Wherefore is Meroz cursed in the song of Debora? Is it because they fought against Gods people, and ioyned with the enemy? No, it is because they did not assist them and helpe them against the mighty, Iudg. 5, verse 23. And the vnprofitable and vnfaithfull seruant was cast into vtter darknesse not for mispending his masters talent, or for wasting it on harlots or riotous liuing, but because he did not vse it well, nor employ it to his masters aduantage, Math. 25, verses 27, 33. And wherefore shall many reprobates be condemned at the day of iudgment? shall it be for taking foode from the hungry, or drinke from the thirsty, or garments from the needy, or lodging from the stranger, or comfort from the sicke, or releefe from the prisoner? No; because they did not feed them, nor cloathe them, nor visite them, nor harbour them. He that is a true and loyall subiect, it is not enough for him, not to serue his Princes enemies, but he must serue his Prince also: so if we will be the Lords seruants and subiects, we must not thinke it sufficient to liue ydlely and to serue no body, but we must do faithfull seruice to him that hath created, redeemed, called, iustified, and sanctified vs; otherwise there will alwayes be sufficient matter for our endightment and iust condemnation, when we shall appeare before the Throne of God. For euery Tree that bringeth not foorth good fruit shall be hewen downe and cast into the fire, Math. 3, verse 10. Will a man accept of such a seruant, that contenteth himselfe to doe him no hurt or no euill, when in the meane season hee doth him no good? Shall the bryer or thistle onely bee cut downe in the Wildernesse? No, the fruitlesse Tree also shall goe with it though it grow in the midst of Paradise. To conclude, the word of exhortation arising from hence, is thus much for euery one of vs, that we should labour to ioyne these two together, knowing that the one cannot be profitable without the other, and therefore wee must labour to performe the good required, [Page 1181] as well as to abstaine from the euill forbidden; so shall we find almighty God to be gracious vnto vs, and we shall please him in our obedience.
[Verses 15, 16. And Moses saide vnto them, Haue yee saued all the women aliue? now therefore kill euery male and euery woman, &c.] A man would thinke at the first, that this sexe should moue commiseration and pitty in the hearts of men, and stay the hand from execution.
The wrath of Moses may seeme to be too seuere, Obiect. and to sauour of barbarousnes, in that he willeth the men of warre to commit such carnage, not onely vpon the women, but vpon the little ones that could not be guilty of the sinne of theyr parents, neyther were able to discerne betweene good and euill, neyther knew the right hand from the left. The women perished iustly, who had laide a stumbling blocke before Israel, but the poore infants and sucklings, what had they done?
Answ. I answer, they were by nature sinners, and as a brood of serpents. And albeit the sonne shall not beare the iniquity of the father, Ezek. 18, yet who can accuse God of iniustice, seeing all are guilty of originall sinne, which deserueth death? but of this we haue spoken before. Now to apply this, the women that had knowne man, are commanded to bee destroyed, because they had worthily brought that generall iudgement by theyr horrible sin. They transgressed against GOD, and GOD brought this iudgement vpon them.
Doctrine. Euery mans death & destruction cō meth from himselfe.This teacheth, that the cause of a mans ruine, the procurer of his plagues and of destruction is none other but himselfe, let vs neuer seeke the cause out of our selues, but within vs. The cause of the destruction of these Midianitish women, was not in the decree of God to haue them destroied, but because they had committed this euill, therefore came all this vpon them. If wee consider man before his fall, he was the most glorious creature vnder heauen: but after his fall which was his owne acte, he became the most cursed creature, euen worse then the brute beasts. See farther for this point, Hos. 13, 9. O Israel, thou hast destroyed thy selfe: and Esay 3, ver. 9. They haue rewarded euil to themselues. And Ezek. 18. The wickednes of the wicked shall be vpon himselfe.
The grounds of this are euident. First, because Reason 1 it is not from God, but from our selues, Iam. 1, 14, and therefore when any man is plagued for sinne, the cause must be searched and shall be found in our selues, not in the Lord. True it is, we are punished of God, and yet indeed we punish our selues, it is we that draw out the sword against our selues; and the reason is, because wee giue the cause why God doth punish vs: for howsoeuer it be God that doth it, yet it is man that giueth the cause.
Reason 2 Secondly, because as God euermore saueth in mercy, so he doth also destroy in iustice. He neuer punisheth or taketh away any, but it is in his iustice. For these two can neuer accord or stand together, to wit, his iustice in punishing, and no merit in man to deserue it. If God punisheth, man deserueth it, these goe hand in hand together, so that man must be the cause of his owne destruction.
The vses follow. First, this teacheth vs to Ʋse 1 accuse our selues whensoeuer wee suffer any thing. Wee are ready naturally to iustifie our selues and to accuse others, like Adam, like Saul, and sundry others: howbeit wee learne from the Prophet, Lam. 3, verse 39, to search and try our wayes, and to turne vnto the Lord, confessing that we haue transgressed, and haue rebelled, and therefore suffer for our sins. So did the penitent theefe vpon the Crosse,Luke 23, 41 say, We suffer the due reward for our deeds. This should euermore humble vs vnder the hand of God, and make vs patient in suffering, forasmuch as the cause of all is in our selues. Let vs therefore submit our selues vnto him, and neuer murmure vnder the crosse, seeing we cannot accuse God of wrong or iniustice, that he layeth more vpon vs then we deserue, for we haue the cause of all in our owne bosomes.
Secondly, wee may heereby iudge who Ʋse 2 are the greatest enemies that a man hath. Men commonly thinke & are perswaded that they haue many enemies, and often complaine how they plot theyr destruction. They cry out sometimes of the world, sometimes of the diuell, and sometimes against almighty God himselfe, as Iob affirmeth, That hee had set him as a But for his enemies to shoote at. Be it that a man hath many enemies that hate him and rise vp against him; but wherefore hath he all these come vpon him as an armed man? The reason is, because first he was his owne enemy and thereupon they also do all become his enemies. For tell me, why is God angry, and hath set himselfe against thee, but because thou didst first of all set thy selfe against him by thy sinnes? And why hath the diuell, the world, or thy other enemies any power against thee, but because thou hast weakened thy selfe by thy sinnes? otherwise none of all these could touch thee or torment thee. True it is, they might hate thee, but they should neuer be able to hurt thee.
When a malefactour commeth vnto the place of execution, against whom will hee complaine, or whom will hee accuse? Not the Iudge, not the Iewry, not the Witnesses, but himselfe onely, that hath brought punishment vpon himselfe. For he suffereth death, not because the Witnesses accused him, not because the Iewry found him guilty, nor because the Iudge pronounced the sentence of punishment against him, but because hee deserued it. So if a man perish, against whom should hee open his mouth, or vpon whom should he exclaime? Against GOD hee cannot. What then, may hee [Page 1182] against the instruments of GOD? neyther are they the cause, it is in himselfe, it is no where else, he is the cause of all, and vpon him it must rest.
Ʋse 3 Lastly, this serueth to reproue those that cast all vpon Gods decree. These make quicke dispatch of the matter, and would lay all the blame vpon the purpose of God, and so case theyr owne shoulders.
Obiect. Hence it is, that they obiect, O the Preachers teach me that God hath foreappointed and foreordayned all things; hee foreseeth all things that shall come to passe; they often tel of Gods decree, it is the will of God, I cannot resist it, and therefore I must perish. Thus do many blaspheme, Answ. and adde impiety to impiety. First I aske with the Apostle, Rom. 11, 34. Who hath knowne the minde of the Lord, or who hath beene his Counseller? What hast thou to do therefore with the decree of GOD? Didst thou know the decree of God before? or tell me, whosoeuer thou art that thus blasphemest and blamest God, did the decree of God put any euill into thee, or moue, or perswade thee to offend? No certainely, that is against his nature and against his law: it commeth from the corrupt heart of man himselfe, and therfore let them complaine against thē selues, and be consumed in the fire which they haue made; they haue kindled hell for themselues, or else it were not possible that they should perish, according to the saying of the Prophet, Behold, all ye that kindle a fire, that compasse about your selues with sparkes: walke in the light of your fire, and in the sparkes that yee haue kindled, Esay 50, 11.
To conclude, would any man escape this destruction? he can neuer escape but by God: for wee must know that as none perisheth without himselfe, so he saueth no man without himselfe. Without thee God will neuer saue thee, with thee he will saue thee. Now the first step to this saluation, is to labour for grace; and the second, to bring foorth the fruites of grace. Let vs delight in the word of God, and in the works of holinesse and righteousnesse, so shall we be kept safe, that the iudgements of God and his fearefull hand shall not ouertake vs. Let vs take away the cause of them by the speedinesse of our repentance, and then God will keepe the waues of his wrath and indignation farre enough from vs. This is the onely way to deliuer our soules this is the only way to escape his heauy hand, and thus shall we receyue comfort in this life, and eternall happinesse and blessednesse in the life to come.
[Kill euery woman that hath knowne man by lying with him: but the women children that haue not knowne a man by lying with him, keepe aliue, &c.] God would haue all the males without exception destroyed, that the name of that vncleane Nation should vtterly bee rooted out, and no remnant thereof bee suffered to continue. The maides were spared, as it is thought, not for theyr virginity,Pelarg in Num but that they might serue the people of GOD to encrease theyr owne number, and to multiply vnto many generations. But obserue farther, that Moses speaking of the manner of the generation of man, vseth a terme and phrase of speaking, which is cleanly and comely, & no way foule or offensiue to the eares of any.Doctrine. Things vnseemely in themselues, must be modestly spoken of. The Doctrine from hence, is, that things in themselues vnseemely to be vttered, are to be deliuered in such words as are honest and modest, and may no way offend, Genesis, chapter 4, verses 1, 2, 25. 2 Samuel, chapter 12, verse 21. Iudg. chapter 3, verse 24. Psalm. 51, in the title. Esay, chapter 7, verse 30, 1 Cor. chap. 7, verse 3. Gen. chapter 19, verse 5. and chapter 16, verse 4. Iudges, chapter 2, verse 24. 1. Sam. 24, 4. Rom. 1, verses 26, 27, 28. So then it is the part of Gods children to carry chastity and modesty in al parts of shamefastnes, not to be seers, hearers, or acquainters of our selues with any thing vncomely. There are many things euill in themselues,Cicer. de offic. lib. 1. which are spoken of without any euill or offence, as to steale, to kill, which are wicked to be practised, not wicked to be vttered. On the other side there are some things lawfull to be done, but vnhonest and vnlawfull to be spoken of. A modest heart ought to shew it selfe in word and in deed, and in all the parts of the body, Gen. 9, 21, 23. It is remembred of Noah, that he planted a vineyard, and became drunk, and in his drunkennesse disclosed himselfe in his Tent, his shame was discouered; Cham scoffed at it, but Shem and Iapheth are exceedingly commended in his Prophesie, They went backward and saw not the nakednesse of their father. The Apostle sheweth, that wee haue many parts dishonourable in themselues, and vnseemely through our sinne, heerein the wisedome of a man sheweth it selfe, that hee putteth more honour vpon them, 1 Cor. 12, verse 23. The hands, the head we shew to all, other parts we couer, as nature it selfe teacheth, Hab. chapter 2, verse 15. The reasons are euident.
First, we should be silent and secret in matters Reason 1 that are vncleane, and expresse the same with reuerent, choyse, and modest words, because it is not seemely for those that professe holinesse, to shew themselues light in any condition. Now whatsoeuer is seemely, it is our parts to thinke vpon, Ephes. chapter 5, verse 3. Fornication and all vncleannesse, let it not bee once named among you, as becommeth Saints. Such broad or rather beastly speaking therefore is no way sightly or seemely for the people of God. Secondly, God would walke in the middest of vs, and be euermore among vs, so that it is not fitte or seemely that wee should bee seene in any vnseemely manner, Deuter. chapter 23, verse 14. Thirdly, euill words corrupt good manners, 1 Corinthians, chapter 15, verse 33. We are soone corrupted through our inbred corruption, but [Page 1183] much more when we heare vnchaste words & see vnchaste workes. Fourthly, there should be no filthy speech in our mouthes, but that which is good to the vse of edifying, That it may minister grace to the hearers, Ephes. 4, 29: otherwise we shall greeue the Spirit of God, and cause him, touching his comfortable and defensiue presence, to depart from vs, Eph. 4, 30. Deut. 23, 14.
Reason 1 The Vses follow. This reprooueth such as with delight please thēselues in spewing out filthy speech out of their mouth; let such also take heed lest the most pure and holy God do spew them out of his mouth, Reu. 3, 16. How many are therein our dayes in all places, that do make it their sport and pastime to talke of vncleane things, and that in a filthy and beastly manner? which no doubt proceedeth from the filthinesse of the heart, Esay 3. verse 9. Matth. 12, 34. Esay 32, 6. Corrupt and rotten speech. is a token of a corrupt and rotten heart, for from the abundance of the heart the mouth speaketh.
Secondly, it reproueth those that doe take pleasure and delight to look on filthy things. For, if to speak filthily, and giue our tongues to filthinesse bee wicked, how much more to delight to behold filthinesse? Cham and Canaan beholding their fathers nakednesse, are reproued, nay accursed, Gen. 9, 22. And if Dauid pray vnto God, to turne away his eies from beholding vanity, Psa. 119, 37: what cause haue we to desire him to keepe vs from beholding impurity?
Thirdly, it meeteth manifestly and iustly with those which are not ashamed to commit that openly in the sight and light of the sun, which a true christian heart blusheth once to speake of. These are not only not ashamed to commit euill secretly, of which the Apostle sayth, It is a shame euen to speake of those things which are done of them in secret, Eph. 5, 12. 1 Cor 5, 1. but make shew of them publikely, and glory in their owne shame and confusion, 2. Sam. 16, ver. 22. whereas modesty should be maintained, touching the eyes, the eares, the tongue, the gesture, and the whole body.
Fourthly, it condemneth all loue-songs, light enterludes, amorous bookes, lasciuious representations of loue-matters in playes and Comedies, vndecent and vnseemely pictures, lasciuious dancing of men and women together, 1 Thess. 5, 22. Marke 6, 22. All these fauor of wantonnesse and filthinesse, which are not comely or conuenient.
Lastly, acknowledge from hence, that it is greeuous to Gods children to haue their abiding among a wanton, scurrilous, & prophan people, which in all speeches are lewd, broad, open, and offensiue: I say to haue our habitation among such is irkesome to an honest and godly heart. It is noted of Lot, That hee greeued his righteous soule from day to day euen for the things which he saw and heard amongst the Sodomites, 2 Peter 2, 8. As it was with him, so it is vnto all the faithfull a great torment and vexation of spirit, to be tyed vnto, and to be tyred with the company of such as vse ribaldry, and delight in filthy speeches, and vncleane deeds.
25 And the Lord spake vnto Moses, saying;
26 Take the summe of the prey that was taken both of the man, and of the beast, thou and Eleazar the Priest, and the cheefe fathers of the Congregation:
27 And diuide the prey into two parts, between them that tooke the Warre vpon them, who went out vnto battaile, and betweene all the Congregation.
28 And leuy a Tribute vnto the Lord, &c.
29 Take it of their halfe, &c.
30 And of the children of Israels halfe, &c.
Heere Moses beginneth to handle what was done after the men that went out to the battell came to the hoast, wherein wee must consider two things: first, the distribution of the prey, and then the oblation of the Captaines. The diuiding of the prey taken in the warre, reacheth to the 31. verse, and contayneth the commandement of God in these verses, and the execution of it in those that follow. In the commandement it may seeme very strange, Obiection. why God would haue the prey and booty diuided betweene the souldiers that had taken it, and the rest of the Israelites that went not out to battell. For what reason is it (may some say) that such as sate still in theyr tents, should haue as much as they that aduē tured their liues? or should they that did nothing, be made equall vnto them which haue borne the burthen and heate of the battell? I answer, Answer. such as went not forth did not hang backe of purpose, or slip their neck out of the coller thorough feare or faintnesse, but because they were not appointed to the worke. And no doubt while their brethren were fighting, Moses and Eleazar, and the rest of the people were earnest with God in prayer; as we see vpon like occasion, Exod. 17. For God will haue equity and iustice obserued among his people. Againe, a reason is rendred of this, 1 Sam. 30, 24: where the prey taken from the Amalekites is diuided by Dauid betweene those that went downe to the battell, and others that abode by the stuffe: and he teacheth it to be a part of common charity & equity, to reward such as stayed by the stuffe, who do no lesse intend the common good, then others that fought the battell. Now heere wee may consider the greatnesse of the battell and victory, by ye rich booty which they obtained with no losse at all, as appeareth verse 49. God therefore for the sin of these Midianites dealt most seuerely with them, wherein they lost their goodes and themselues. This teacheth vs, That the [Page 1184] Lord as he will destroy the wicked that prouoke him,Doctrine. Gods iudgements are full of seuerity. so when hee doth it, he wil doe it fearfully and seuerely, Psalme 50, 22. To this purpose hee oftentimes vseth two mercilesse elements and enemies (which hee armeth to execute his will) the fire and water, which are without pitty and compassion, they spare neither yong nor old; as hee destroyed the olde world with water, Gen. 7, Iude 4: so hee destroyed Sodome by fire, and will destroy the world againe by fire, 2 Pet. 3: thereby making it manifest that hee can destroy sharpely and fiercely, Psal. 21, 9. & 97, 3. And no maruell, if we consider the grounds thereof.
Reason 1 For first, the Lord layeth euen vpon his owne children very strange and fearful iudgments, as we see how he visited his seruāt Dauid, Psal. 32, 4: yea sometimes hee bringeth such heauy things vpon them, that ye vngodly take occasion to triumph ouer them. If then he do it to his owne, what will he doe to the wicked and the reprobate? Prouerbs 11, 31. Luke 23, 31. 1 Pet, 4, 17. A seruant may well gather, that if the master of the family bee so rough and rigorous to the children, then hee will be more sharpe and seuere towards him.
Reason 2 Secondly, the wicked grow obstinate & desperate, they harden their hearts, and depriue themselues of all meanes that might do them good. They leaue the Lord, and therefore hee leaueth them: is it then any maruell if GOD deale sharpely with them? Christ our Sauiour putteth forth a Parable vnto the Scribes and Pharisies, Mat. 21, 35: that the owner of a vineyard sent foorth his seruants to his tenants, that they might receiue the fruite of it; but they abused and killed them, and his sonne also: and then demandeth of them what will the Lord do vnto those seruants? They answer, that it is iust that he should cruelly destroy them. Thus they giue sentence against themselues & shew, that such as grow obstinate against the Lord and his people, abusing his Ministers, contemning his word, and resisting his ordinances, can expect nothing at his hands but this, that hee should destroy them in his wrath, and sweep them away in his fury.
Thirdly, this is the nature of God, he is as Reason 3 a mighty and consuming fire, Heb. 12, verse 29. Deut. 4, 29. Now we know that fire hath two qualities; to purge, and to consume. He is as a consuming fire to the good and bad, to the godly and vngodly. Hee is a fire vnto the good, but a purging or purifying fire to consume their drosse, as golde is purified in the fire, 1 Pet, 1. But when he commeth to deale with the wicked, he setteth aside his mercie, and alwaies giueth them iudgement without mercy: when he commeth to his owne, hee commeth with iudgement and mercy. So then the point is very manifest, that when God entreth into iudgement with the vngodly, hee will destroy them vtterly, fearfully, finally, and fully.
Vse 1 This reproueth those that walke on boldly and presumptuously in their sins, and yet neuer feare his iudgments, but dreame of a God altogether framed of mercy, and thereby flatter themselues in their sinnes, and then run on in euill till iudgement take hold of them. And therefore Moses exhorting the people to obedience by the remembrance of the workes which they had seene, sheweth, that such as do blesse themselues in their heart, saying, I shal haue peace though I walke in the imagination of mine heart, &c. The Lord will not spare him, but his anger and iealousie shal smoke against that man, &c: Deut. 29, 19. It behooueth vs therefore to beware of abusing Gods mercies, lest the curses written in the booke of God fall vpon vs, and he blot out our name from vnder heauen. And let vs take heede of impenitency & hardening our selues in our sinnes, because thereby wee dishonor God, we deface his image, we make our selues like to satan, whom by sin and disobedience wee resemble. Our sinnes are as a thicke cloud that separate betweene ye Lords mercy and vs, and hide the comfortable light of his countenance: they prouoke the anger of God against vs, 1 Cor. 10, 22: they bring distrust of Gods prouidence and fatherly protection, and weaken our faith in all his promises. They bring temporall scourges in our bodies, in our goods, in our name, in our labours, and greeue Gods Spirit to cause him to depart: they bring a wounded conscience, and weaken our assurance of his fauour, and therefore let vs not be encoraged to proceed in euill, because God is mercifull.
Secondly, let no man fret at the prosperity of the wicked and obstinate sinners: for albeit Vse 2 God do long beare them with patience, yet a fearfull destruction shall bee their end and reward. If they were to bee destroyed after an easie and gentle manner, as the grasse that fadeth away, yet euen then there were no cause to enuy at them, Ps. 37, 1: much lesse therfore those that shal cruelly & fearfully be destroied. If a man should haue sentence to dye the most honorable death that a State can afford, as to haue his head stricken off, yet for this no man is so foolish as to enuy him, though hee bee not burned or hanged by the necke, yet none (I say) would repine at such a man: so what ground hath any man to fret, or fume, or enuy at the flourishing estate of any wicked man? especially when it is knowne that GOD hath decreed that he shall perish, and that not by an honourable death, but perish like Haman shamefully in his owne house, and after that shall haue all shame and contempt powred vpon him, and go to the place of the damned, there to suffer torments with the diuel & his angels, where is weeping and gnashing of teeth.
Lastly, this being well learned, will serue Vse 3 as an admonition for euery one to take heede of euery euill way, & that he be not obstinate in sinne. It is one thing to sinne, and another to be obstinate in sinne, to withstand ye word [Page 1185] and rod of God, and to abuse his patience. It is incident to all to sinne, but obstinacy in sinning, hardnesse of heart, and casting off Repentance, are the forerunners of destruction. Let vs thinke thus with our selues, what can a short or fading pleasure profit vs, when God shall come with his fearfull destruction? Nay, what can all the pleasures or profites in the world recompence for the losse of that comfort and peace that otherwise we may enioy? What did Esaus red pottage so pleasing vnto his eye profit him in the end, when hee lost thereby not onely his fathers blessing, but also the blessed life to come? What good got Achan by his wedge of Gold, when it proued to be the wracke and ruine both of himselfe & of his family? And therefore doth Christ our Sauiour teach vs, Mat. 16, 26. What is a man profited, if he shall gaine the whole world, & then lose his owne soule?
Againe, this fearfulnesse of iudgement, should make a man thinke of the difficulty of repentance, and what fearfull things hee shall suffer if he practise it not. If it be a hard thing to breake off sinne, we shall find it much harder to be broken with the iudgments of God and the fiercenesse of his wrath. It is a fearfull thing to fall into the handes of an earthly Prince, Prou. 19, 10: but more fearefull to fall into the hands of the liuing God, especially when he is inraged and incensed by the sinnes of men; and therefore we ought to meete him with repentance, lest we feele his vengeance to our condemnation.A notable mediation to moue to break off [...]he course of sinne. And let vs labor to set the hardnesse of bearing the iudgements of God against the breaking off of sinne, & the one will easily counteruaile and ouercom the other. If we finde it an hard and harsh saying, to repent and breake off our sins, we shall find it more hard when it shall be saide, Goe ye cursed into euerlasting fire prepared for the diuell and his Angels, Mat. 25. Let a man seriously and throughly consider what an hard and vnpossible thing it will be to vndergo the wrath of God, which maketh the diuels and damned spirits to tremble, Iames 2, 19: & he wil think it an easie and light thing to forsake sinne, although it were more deere then all things in the world whatsoeuer. What if it were as hard a thing to renounce thy sin, and to take vp the practice of true repentance, as to pluck out a mans eye, or to cut off his arme? yet it must be done, he hath pronounced it with his owne mouth that must be thy Iudge: that is, if there be any one sinne as deere vnto thee as thy right eye, thou must pull it out, or els thou shalt neuer come to the kingdome of heauen: or if there be any sin as deere vnto thee as thy right arme by which thou gettest thy liuing, if thou canst not be content to cut it off, and dost not constantly and confidently resolue to cast it from thee, thou canst haue no entrance giuen thee into Gods kingdome. We see by common experience daily, that men will endure very hard and bitter things from ye hand of the Physitian, that they may recouer health and escape death: and yet it is not to put away death vtterly, it is onely to prolong life for a time; for they may deferre death, they are not able to take it away. If then such sharpe and bitter things seeme easie to auoid a temporall death, then what ought a man to doe and to suffer, to auoid the bitternesse and sharpnesse of eternall destruction, and the fierce wrath of God? which indeede is nothing but this, To forsake sinne, and to take vp repentance, and the performance of religious and holy duties. But alas, alas, how many are there euery wherin the world, that haue bene content to lose many ounces of blood out of the veins for the good of the body, that haue neuer shed a few drops of teares out of their eyes for the recouery of their soules? To take bitter pilles and potions to purge the grosse humors that distemper vs, that haue neuer purged or cleansed themselues from the filthinesse of the flesh and spirit, perfecting holinesse in the feare of GOD? 2 Cor. chap. 7, verse 1. Nay we see men are willing to be seared, that cānot abide to haue the wounds of their soule searched by Gods holy Word: yea, to haue one member cut off to saue the whole bodie, who notwithstanding will not leaue one pleasure of sinne for a season, to saue both body and soule. This is no better then folly and madnesse. Heere is wisedome therefore to thinke of this betimes.
31 And Moses and Eleazar the Priest, did as the Lord commanded Moses.
32 And the booty beeing the rest of the prey, which the men of warre had caught, was six hundred thousand, and seuenty thousand and fiue thousand sheepe.
33 And threescore, &c.
34 And threescore and one thousand Asses, &c
35 And thirty and two thousand persons in all of women that had not knowne man by lying with him, &c.
37 And the Lords tribute of the Sheepe was sixe hundred and threescore & fifteene, &c.
41 And Moses gaue the tribute which was the Lords heaue-offering vnto Eleazar the priest, &c.
47 Euen of the children of Israels halfe, &c.
Wee haue heard before the commandement of God touching the diuiding of the prey: Now followeth the execution of it by Moses and Eleazar. It is worth the obseruation to consider, that as before the death of Aaron, Moses and Aaron are alwaies ioyned together, so after his death Moses and Eleazar, The Magistrate and the minister shold ioyne togeth [...]r. the Magistrate and the Minister, as the hand and the eye are in the body. Then doth the church and the conmmonwealth flourish when these two go together; and on the other side, they go to wrack when they are separated & draw [Page 1186] seuerall wayes. The greatnesse of the victorie and conquest that God gaue to his people, appeareth further in these wordes by the distribution of the people, and by the reseruation of the women yt had not knowne man. which escaped the edge of the sword. Here then wee may behold the misery that befell these Midianites for seducing Gods people, and drawing them to whore dome and idolatry.Doctrine. Iniquity maketh the Lord to destroy people, Nations, & Kingdomes. Learne heereby, that the iniquity of a people, or a countrey and nation, maketh the Lord to destroy them, and to lay them waste, sometime by the sword of the enemy (as in this place) & sometimes by other iudgements, as Deut. 7, 1. where the Lord telleth the people of Israel that they should cast out and destroy many Nations: and afterward, chap. 9, 4: he willeth them not to say, that it was for their owne righteousnesse that the Lord had brought them to possesse that land, but it was for the wickednesse of those Nations, that hee did driue them out before them. Againe, in the eight chap. and the twentieth verse, hee sayeth, If thou forsake the Lord, and walke after other gods, and serue them, then I testifie to thee this day that thou shalt surely perish, because ye would not be obedient to the voice of the Lord your God. So 1 Sam. 12, 25: If ye shal still do wickedly, yee shall perish both you and your king, Mat. 23, 37, 38.
Reason 1 The Reasons follow. First, they dishonour God in their liues, and therefore it is iust that he should depriue them of those blessings that they enioy, and make others to enioy the labours of their hands, and in stead of them lay iudgements and plagues vpon them. A sonne that dishonoureth his father, is vnworthy to receiue any duty from a seruant. So certainly it is iust with God, that such as dishonour him, should be depriued of his protection, & be left naked vnto all iudgements.
Reason 2 Secondly, Gods iustice doth so require, that where there is a generall corruption and deprauation, there should be a generall desolation; and where the corruption is particular, the iudgement should also bee answerable. When God tolde Abraham that hee would destroy Sodome and Gomorrha, hee reasoneth in this manner, Wilt thou destroy the righteous with the wicked? No (saith God:) but if thou canst finde ten righteous persons, I will spare the Cities for tens sake: Gen. 18, verse 32. But he could finde none but Lot, they had generally corrupted their waies. It is not enough thogh some repent and turne vnto God, those few may deferre a iudgement, but they cannot keepe away iudgment for euer, so long as the general state is corrupted. If one man or a few forsake their sinnes, it is enough that they escape the eternall punishment, though they do fall into the temporall, and do not saue & deliuer the whole: I say, they haue enough if they saue themselues, and haue ample fruit of their conuersion, though they saue none of all the rest.
Reason 3 Thirdly, this will make manifest the power of God. Exemplary iustice may be shewed on a few, but power is shewed when there are many offenders. For, as it is in his power to saue with few as well as with many, 1 Sam. 14, 6: so in this case, it is the power of his iustice to destroy many. A small power of a Prince will serue to destroy and subdue a small company of rebels: but then is the power of a Prince manifested and openly shewed, when Rebels are growne to an head, and haue gotten vnto themselues some strong holde: so it is vvith God, the more opposition is made agaynst him, the more is the glory of his power set forth, when hee draweth out the sword of iustice against them.
The Vses remaine. First of all, Gods prouidence Ʋse 1 is heereby notably established, that his eyes are vpon all men, and vpon al their waies, because hee destroyeth multitudes as well as particular persons. His iudgements are euermore iust, and that could not be, except that there were cause why to destroy. There must bee a cause, and also a knowne cause: forasmuch, as though men were wicked, if Gods all-seeing eye were not vpon them, or if hee knew no cause, he should be vniust if he shold destroy. Nadab and Abihu that durst presume to rush into the presence of GOD with their strange Fire, Leuit. chapt. 2. verses 1, 2. euen in the very act of their sinne, the speciall prouidence of God came vpon them, so that before they had finished their sin, the plague began. So it was with Ananias and Sapphira, they were smitten downe with sodain death, the lye was no sooner out of their mouth, but the iudgement of God did lay hold on them, For they fell downe and gaue vp the ghost, Acts 5, 5, 10. Thus Gods almighty power ouer-reacheth the sinne of man with punishment, before euer it be quite committed, of which we saw a notable and fearefull example before in the Israelites, the 11. chapter, and the 33. ver. recorded also in the 78. Psalme, verses 29, 30. They did eate and were well filled, for he did giue them their owne desire: but while theyr meate was yet in their mouthes, the wrath of God came vpon them, and slew and smote downe the chosen men of Israel. Herod the King likewise, while hee was in his pompe and pride, was smitten of God in the very acte of his sinne, while hee tooke to himselfe the glory due to God, Acts 12. These & such like punishments do plainly argue the prouidence of God to be ouer the waies of men, and ouer all their actions, & doth continually waite vpon them.
Secondly, it reprooueth those that magnifie Ʋse 2 themselues, & gather themselues together against God, thinking to preuaile & escape for their multitude sake. This is no plea to protect our selues, neither giueth any hope of deliuerance from iudgement, but rather prouoketh God the more against vs. God bringeth in the people of Israel vanting thus, Son of man, they ye inhabit those wasts of the land of Israel, speak, saying, Abraham was one, & he inhabited the Land: [Page 1187] but we are many, the land is giuen vs for an inheritance, Ezek. 33, 24. The Iewes that remained after the destruction of the City had their eies blinded with carnall security, and perswaded themselues, that albeit they hardened their hearts against the chastisements of God, and repented not at the preaching of the prophets yet they should possesse the land and dwell in it, whatsoeuer Ieremy, Ezekiel, and other Prophets pratled to the contrary. And thus they reasoned: If Abraham that was but one, had the land promised vnto him, then much more shall we haue it that are many. Howbeit the Lord reproueth them for this presumption, & telleth them that their multitude shal nothing helpe them, because they are not the sonnes and heirs of Abraham, forasmuch as they did not the workes of Abraham, but did wilfully transgresse the law of God. Multitude therefore is not a note of the true Church, neyther can they deliuer or excuse offenders from the wrath of God: because when maine sinne, many also shall bee punished. Let vs not therefore look how many we be in number, but how our right our workes be. For when God will punish, no multitude can priuiledge: and therefore the Wiseman sayeth: Though hand go in hand they shall not bee vnpunished, Prouerb. 16, verse 5: so that all the loftinesse and haughtinesse of men, how soeuer they thinke themselues backed, and shall be borne out by friends and mighty men of the world, shall be brought downe and made low, Esay 2, 11, 12, &c.
Ʋse 3 Lastly, this admonisheth euery Country, Citie, Nation, Language and People, if they would enioy their lands and goods in peace, they must seeke to be at peace with God; and if they would not haue destruction come vpon them from him, let them not draw it as it were with Cart-ropes vpon themselues by their sinnes and casting from them the lawes of God. For the prouidence of God is ouer all the wayes of men, and therefore hee will bring destruction vpon them. This is the dignity and honour of a Citie, except the inhabitants of it do betray it, it cannot be betrayed. Many thinke, the onely strength and safety of a Citie to consist in the iron gates, strong barres, high walles, deepe ditches, great pieces of Ordnance, and much munition: and the honour and ornament thereof to stand onely in goodly houses, stately towers, braue castles, and curious workemanship of cunning Artificers: neuerthelesse, such as put theyr confidence in these are greatly deceiued, they make flesh their arme, & know nothing how to make Townes and Cities fortified. It is true piety and godlinesse that is the defence and glorie of a Citie: and no man can destroy a Citie, except those that are the inhabitants do destroy it themselues. This is it that the Prophet telleth Niniueh that great and bloudy Citie, Genesis 10, 12. Nahum 3, 1, Art thou better then populous No, that was situate among the riuers, that had the waters round about it, whose rampart was the sea, and her wall was from the sea? &c. Yet was she carried away she went into captiuity, &c. Nothing can deliuer where sinne reigneth. Defences [...]re no defences, all meanes are vaine and vnable to saue. It is not the woe and miserie of a City, or Nation, or Towne, or House, that they haue lost a number of able men by the sword, or that manie are smitten downe with the plague and pestilence: but this is the wretchednes of a place, that it is full of drunkards, vncleane persons, swearers, Atheists, and such like horrible impieties. These are the procurers of woe, these are the causes of destruction. And howsoeuer some may repent and saue themselues & their owne soules, yet it shall not long keepe vs from generall iudgements, so long as these things are found among vs. It cannot be that the Lord should long forbeare vs, wee haue hardned our hearts through his patience. We haue filled vp the measure of our sinnes, and they are growne to so great an height, that euery man now adayes maketh a scorne and scoffe of the word of God, and there are among vs not onely committers of euill, but scorners of good things, these are perillous & dangerous times. What then can we expect but that God should come against vs, and set all our sinnes in order before vs nay before himselfe? Let vs therefore repent and turne from our sinnes, and returne to the Lord our God: and then though wee should taste of a generall desolation, yet when it commeth it shall go well vs, and we shall haue our reward in the life to come.
48 And the Officers which were ouer thousands of the hoast, the Captaines of thousands, and the Captaines of hundreds, came neere vnto Moses.
49 And they saide vnto Moses, Thy seruants haue taken the summe of the men of warre, which are vnder our charge, and there lacketh not one man of vs.
50 Wee haue therefore brought an Oblation for the Lord, what euery man hath gotten, of Iewels of Gold, Chaines and Bracelets, rings, earrings and tablets, to make an attonement for our soules before the Lord.
51 And Moses and Eleazar the Priest tooke the Golde of them, and all the wrought Iewels, &c.
52 And all the golde of the offering that they offered vp to the Lord, &c.
53 For the men of warre had taken spoyle, euery man for himselfe.
54 And Moses and Eleazar the Priest tooke the gold of the Captaines, &c.
The offering of the Captaines followeth in these words. That which they brought was matter of great price, thereby giuing to God [Page 1188] thankes for couering their heads in the day of battell, and desiring to make an attonement between the Lord and their owne soules. This offering was accepted, and laide vppe in the Tabernacle for a memoriall for the Children of Israel. Obserue here sundry points of instruction. First from the persons that offer to God, and acknowledge Gods mercie, to wit, the Captaines themselues that were the chiefe in this businesse, that howsoeuer God be to be serued of all without exception, and all must shew themselues ready to doe it, yet aboue all, the cheefest and the heads ouer others ought to be leaders to the rest. So was it when the Israelites were brought ouer the red sea, and deliuered from all their enemies, Moses and Aaron prouoked them by their example to giue praise and glory vnto God, and encouraged them in that duty, Exod. chapt. 15. Iudges 5. verse 15. How zealous was Nehemiah, that hee euen consumed himselfe with desire to do the Church good? So was it with Zerubbabel, and many others. But of this we haue spoken before, chapt. 7: in the offering of the Princes. And whereas they offer to God, Iewels of Gold, Chaines, Bracelets, Rings, Eare-rings and Tablets, we learn to serue God with the best things wee haue, and to thinke nothing good enough for him. This also is handle before,Doctrine. For benefites receiued, wee must returne praise to God chap. 7. Againe, from these men we must acknowledge that it is our dutie to returne praise and thanks vnto God for his benefites and blessings that we haue receiued, Psalme 50, 15. Ephes. 5, 20. Philip. 4, 6. Psal. 116.
The grounds are plain. First, because praise and thankesgiuing are due to God, as to the author and fountain from whence all mercies come, and therefore to whom should we giue praise and glorie but vnto him? Psal. 65, 6.7. Secondly, it is a blessed thing to blesse the Lord: and if we ascribe not glory to him, we take it to our selues, and are no better then theeues that steale away their neighbours goods, nay we are worse. Wee ought as well to returne thankes vnto him when wee haue receyued blessings, as to pray for them when we want them, and would haue them, Psalme 50.
Thirdly, it is an high and honorable duty to glorifie and praise God: it is the duty which all the Saints and Angels performe, and euer shall performe in heauen, to honour God. A good subiect would bee very willing to doe that which should honor his Prince: this duty is that which delighteth God, and honoureth him, and therefore all of vs should practise it.
Fourthly, as it is honourable, so likewise it is most profitable to our selues, both to make vs keepe the blessings which we haue, and to obtaine such as we haue not. If wee be faithfull in little, he will trust vs with much: if we be faithfull ouer a few things, hee will made vs ruler ouer many things, Luke chap. 19, 17. Matth. chap. 25, 23. But if we bee vnthankfull for mercies receiued, he wil take from vs euen those which we haue.
This should teach vs to stirre vp our selues Vse 1 more and more to thankefulnesse by keeping in minde, and laying vp in our hearts the speciall blessings and mercies of God. This we cannot do, except wee take notice of them, and dayly marke and obserue what God doth for vs. For a benefit not remembred, is all one as if it were neuer receiued. Let vs not therefore suffer his mercies to passe away. If the least crosse lye vpon vs, we are sure to be sensible enough of it. If the head ake we can by and by feele it, and complaine of it. How then is it, that we receyue grace after grace, and mercy vpon mercy heaped vp plentifully vpon vs, and yet wee remaine as senselesse and blockish, as if wee had receyued nothing at all? Let vs take heede of this vnthankefulnesse.
Secondly, it reproueth many amongst vs, Vse 2 that haue tongues to aske, and mouthes to speake when wee are in neede, but know not how to return thankes to God when we haue receyued. Haue we beene in trouble and affliction? and hath God beene mercifull vnto vs to restore vs againe? If wee be not thankefull vnto him for this, it had beene better for vs that we had beene afflicted still, yea that wee had perished in our affliction, then not to returne to him the praise, & to lift vp our hearts to the heauens.
Lastly, would we know whether wee bee Vse 3 thankefull indeede, or not, then let vs examine our selues how it goeth with vs, after God hath deliuered vs from any dangers. Are we more zealous in good things, and more carefull to performe good duties vnto GOD then before? Then surely wee may comfort our selues, and assure our owne hearts, that wee haue beene thankefull in some measure. Thus doth Christ speake of the sinnefull woman, Luke chap. 7. verse 47: her sinnes which are many are forgiuen her, for she loued much: but to whom little is forgiuen, the same loueth little. This is thankefulnesse, for loue receyued to loue againe: and for much loue, to returne much loue againe.
True thankesgiuing is of a working Nature, it will quickly shew it selfe toward him of whom we haue receiued mercy. If the loue of God be shedde in our hearts, we will loue him againe, because he loued vs first. On the other side, if a man doe not performe this duty, to wit, to bee more zealous of Gods glorie, and more obedient vnto his word and will, he shall be found vnfaithfull whatsoeuer he perswadeth himselfe of himselfe. So fell it out with Hezekiah, as wee may see in the second booke of the Chronicles, the 32. chapter, and the 25. verse, Who rendred not againe, according to the benefite done vnto him. His heart was lifted vppe, and wrath came vpon him, and vpon Iudah and Ierusalem. If then [Page 1189] God spared not him, let vs take heed hee doe not spare vs, and bee euermore carefull to praise him here as we ought and then we shall be sure to praise him euer hereafter in the life to come.
Wee haue therefore brought an oblation, &c. In the oblation of this people, we are to consider the circumstance of time, which serueth further to commend them; they were no sooner returned, and found the mercy of GOD toward them, but by and by they giue him thankes.
Doctrine. We are to returne thankes to God speedily and presently.This teacheth that as all men must returne thankes vnto God, so they must returne it speedily and presently, while they haue oportunity and ability to doe it, Exodus 15.20. Iudges 5, 1, Luke 17, 15, 16. The grounds follow.
Reason 1 First, it is the will of God our Father, when he would haue thankfulnesse performed, hee would haue it done speedily and cheerefully, it is the willingnesse of the minde that hee respecteth and accepteth. For if hee require of vs in the matter of liberality, that we say not to our neighbour, Goe and come againe, and to morrow I will giue, if we haue it by vs: then certainly, it is his pleasure that we doe not delay or deferre to performe the duty of praise to him to morrow, when we should do it to day. Secondly, the performance of thankesgiuing presently, maketh it the more accepted of God, whereas the putting of it off from time to time causeth it to bee reiected. Thirdly, while the blessings of God are fresh in our remembrance, the minde feedeth the affection with much more plentifull matter, and it is stirred vp the more feruently and effectually to performe that duty; whereas the oportunity in due season being neglected, maketh the blessings of God grow stale, and to bee quite forgotten, and that quickly.
Vse 1 This teacheth that many men may heereby see their sinnes in this matter and maner of thanksgiuing, because they are so slacke and slow, drowsie and forgetfull, and vse such delayes in their returning of praise to God. By delay a man is made more vnfit and vnable to performe this duty. True it is, if a man repent of his dalying with God, and delaying to doe his duty to him, he will forgiue his euil: howbeit he that putteth off his thankfulnesse, it is not so acceptable to God, because hee doth it not speedily, albeit hee performe it in the end.
Vse 2 Secondly, this must teach euery man to learne when be returneth thankes to God for any blessing, that he should labour to doe it presently and speedily, seeing this is that which is so much accepted with him. And if any man haue beene faulty in this, let him labour to make amends with double diligence, and to bee more mindefull of this duty of thankfulnesse, that so the Lord bee not enforced to put him in minde of his sinne by taking away his blessings from him. It were farre better for vs to learne otherwise, then by taking forth this hard lesson, to wit, by our harme.
Thirdly, this serueth to put vs in minde to Vse 3 stretch this maner of speedy thankesgiuing to God, to all other duties of Religion and Christianity. The Apostle exhorteth all persons to do good while they haue time, or oportunity to do good to all men, Gal. 6, 10: for wee know not what one day may bring forth, Prou. 27, 1. Many delay their doing of good till the houre of death, these are like swine which are neuer good till they come to the shambles. Especially in the case of repentance and turning to God, wee must not put off the matter from day to day. The lepers that were cleansed, delayed this duty all of them, on onely excepted, and in the end vtterly did forget it. When wee delay a duty, thinking to doe it better afterward, it groweth quite our of minde. The Prophet sayth, To day if you will heare his voyce, harden not your hearts, Psal. 95, 7, 8. Heb. 3, 13, Esay 55, 6. If we put off our repentance a while, who is sure to haue the meanes offered him againe, whereby God ordinarily worketh repentance? Who can tell whether hee shall heart the word of God preached to him any more?
The word is translated from place to place, & we are translated from life to death, frō our house to the graue, and we know not whether wee shall carry our selues when wee are gone from the Church, or be carried by others to the Church againe. Besides, the longer wee delay our repentance, the more hard and difficult it will be, because a thicke skinne will grow ouer the heart, that it will bee past feeling, and sinne will take deeper roote through custome and continuance: and therefore wee must set vpon it betimes.
There lacketh not a man of vs, therefore wee haue brought an oblation. This was an extraordinary mercy receiued. It is a great blessing of God, to ouercome the enemy and to obtaine the victory: but thus to ouercome and to haue such a victory, required an extraordinary thankesgiuing.
We learne from hence,Doctrine. It is our duty in extraordinary blessings to returne extraordinary thanks. that as men ought to returne thankes to God for al his blessings, so they ought for extraordinary blessings to returne extraordinary thankes and praises. As in times of distresse it is our duty to humble our selues and in extraordinary visitations to vse extraordinary humiliation: so when God sheweth any mercy, especially extraordinary, the Church hath great cause to bee thankfull accordingly, and vpon that occasion to bee stirred vp to set forth his noble praise, Exodus 15.1, 2, &c. Esay 38, 9. Hezekiah returneth great thankes for his great deliuerance, Luke 1, 46. Psalme 145, 7. The grounds follow.
Reason 1 First, all acknowledge that they are tyed to some duties for blessings receiued. Now this is the onely recompence that we can make; we cannot requite him to come before him with burnt offerings, with calues of a yeare old: hee will not be pleased with thousands of rammes, or with ten thousands of riuers of oyle, Mic. 6, 6, 7: hee hath shewed vs what is good, and what he requireth of vs; the onely accepted sacrifice and seruice is an humble, contrite, and thankfull heart, Psal. 116, 13, 14: this is more acceptable to him, then all sacrifices that haue hornes and hoofes; all the fowles of the mountaines are his, the wilde beasts of the field, and the cattel vpon the hilles: and therefore he willeth vs to offer vnto him thankesgiuing, and to pay our vowes to the most High, and to glorifie him for our deliuerances. Secondly, the least mercies of God, such as are most ordinary & continuall, deserue thanks, yea the greatest thanks that we can possibly giue, that the tongue and heart should ioyne together in that action; for the least drop of his mercy is greater then our deserts: then how much more doe his greatest mercies and blessings deserue the greatsst thankes and praise at his hand, to performe the same with all our soule, with all our mind, and with all our strength? Hence it is, that the seruants of God, as we see in Dauid, Hezekiah, and others, after wonderfull and great and mightie deliuerances did vse to penne their songs, and often to repeat them to quicken the memoriall of Gods blessings and his kindnesse that they had receiued; and thereby to stirre vp their owne hearts and the hearts of others, that they might be more closely knit and linked vnto God. The like we see in Ionah, when he was deliuered from the Whale that had swallowed him vp, where the waters compassed him euen about to the soule, the depth closed him round about, and the weedes were wrapt about his head, Ionah 2, 5, 9, that his deliuerance might seeme after a sort a resurrection from the dead, as indeed his lying in the belly of the fish three dayes and three nights, (Ionah 1, 17) did figure out the resurrection of Christ to be so long in the heart of the earth, Math. 12, 40. I say when he had receiued such a deliuerance, what could he do but sacrifice vnto God with the voyce of thankesgiuing, and pay that which he had vowed, considering that saluation is of the Lord? Thirdly, Nature it selfe doth teach that the greatest blessings should haue the greatest thankfulnesse, inasmuch as great blessings fill the heart more full of ioy: now where the heart of a man is extraordinarily ioyfull, there the mouth of a man also ought to be extraordinarily thankful. Fourthly, it standeth with equity, that in all things that we do toward God, we should do them in proportion, and in this matter of thankfulnes, wee ought to make out thankes to bee in some sort and in some weake measure proportionable to his blessings. The vses remaine.
First, how glorious ought Gods Name to be in all places, who doth daily lode vs with Vse 1 his benefites! He dealeth not sparingly with vs, but liberally thereby to magnifie his great Name, that all the world might acknowledge his greatnesse, and sing to his praise, saying, O Lord, our Lord, how excellent is thy Name in all the earth, who hast set thy glory aboue the heauens, Psal. 8, 1, 2, 3, &c.
Secondly, this reproueth many of vnthankfulnes, Vse 2 howsoeuer they seeme to themselues to be very thankfull, yet they are not proportionably thankfull, and therefore they may be said not to bee thankfull at all, because they giue not according to his workes, and therefore he requireth of vs that wee should praise him according to his blessings. But alas, which of vs doe not for the most part receiue much of him, and returne little or nothing vnto him againe? It is not enough for vs to say, God be thanked, and then thinke wee haue performed all that can be required of vs; but as we receiue double mercy, so should wee yeeld double obedience. Lastly, this teacheth Vse 3 euery man that he should consider Gods dealing toward him, and what blessings hee hath receiued from him, yt so hee may see how much thankfulnes he oweth vnto him. For where the gifts of God are encreased vpon a man, there he hath much cause of thankfulnesse. If others that haue receiued lesse blessings from God haue beene more thankfull vnto him for them: how shall we escape that haue greater blessings, if we shew our selues lesse thankfull: Let euery one enter into the meditation of these things. Wee haue receiued blessings of all sorts, generall and particular: what Nation hath beene honoured and aduanced like vnto ours? what people haue receiued such deliuerances as wee haue receiued? from forraine enemies, and domesticall? And what blessings wee haue all receiued in particular, what tongue can expresse, what heart can comprehend? Doth not GOD on the other side requyre much at our hands? O let vs beware and take heede lest these blessings bee turned into curses, and his mercies into iudgments.
CHAP. XXXII.
1 NOw the children of Reuben, and the children of Gad had a very great multitude of cattell, tand when they saw the land of Iaazer, and the land of Gilead, that behold the place was a place for cattell,
2 The children of Gad and the children of Reuben came and spake vnto Moses and to Eleazar the Priest, and vnto the Princes of the congregation, saying,
3 At aroth, and Dibon, &c. 4 Euen the countrey which the Lord smote before the congregation of Israel, is a land for cattell, & thy seruants haue cattel. 5 Wherefore, said they, if we haue found grace in thy sight, let this land be giuen vnto thy seruants for a possession, and bring vs not ouer Iordan.
COncerning the great victory giuen ouer the enemies of Israel wee haue already spoken: now wee come to the diuiding of the inheritance among the Conquerors, according to their estate and condition: wherein consider three things.The contents of this chapt. First the occasion of distributing the land of the Midianites, the victory being obtained. Secondly, the conditions of this distribution. Thirdly, the agreement and sending of them into the possession. The occasion is in these verses; the two tribes, and the halfe had many cattel, vpon which occasion they come to Moses, and request this land which they had lately seazed into their hands, the chiefe townes whereof are reckoned vp, that they might sit down there, & not bee compelled to passe ouer Iordan, they thought they might speed themselues nearer home, and neuer trouble themselues to goe so farre. The sons of Reuben are in the first verse set before the sonnes of Gad, because Reuben was the eldest and first borne: and yet oftentimes in this Chapter the sons of Gad are set before them the cause whereof seemeth to be this,Why the sons of Gad are set before the sonnes of Manasseh. because they were the authors of this counsell to shift and prouide for themselues, and to aske of Moses the land of the Midianites. From hence sundry doctrines may bee pointed out. Doubtlesse euery tribe had store of cattell, for Gen. 46, 32, they are said to bee shepheards & men of cattell; and Exod. 12, 38: there went vp with them out of Egypt flockes and heardes, euen very much cattell: yet the tribes heere mentioned did especially and aboue the rest abound with cattell. We learne heereby that God doth distribute his blessings differently, hee giueth things temporall to one more, and to another lesse, as in his owne wisdome he seeth to be expedient and profitable for them. He would haue vs stand in need one of another, one nation of another, one land of another, one person of another, that we might hold a communion among our selues, & al depend vpon him as vpon our soueraigne Lord. It is therefore the duty of one member to help another, and to do good one to another, euen as it is in the members of the body, al haue not one office, but euery one his speciall function, but for the good & comfort of the whole. And as it is in temporall blessings, so also it is in spirituall, God giueth & disperseth them variably. These tribes do come to Moses to obtain their suit. They attempt not by force or by fraud to get it; they vse lawfull meanes, they haue recourse to the Magistrate. It is our duty therfore to go to the Magistrat to obtaine our right, & to make petition of lawfull things to him. Again, albeit the children of Israel smote this land of the Midianites, yet it is said the Lord smote it; because the labors & endeauors of men come to nought, & of euery good action, God is the principal agent, & the creature only ye instrument & is supported by his power. From hence this ariseth, that all good actions of the second cause are to be ascribed to ye first cause as the chiefe worker therof. See also the maner of their speech, if we haue found grace in thy sight, thus they speake to the Magistrate; which teacheth yt we ought to vse & shew all reuerence & humility both in word & gesture to Magistrates and to our superiours. Al these things are good, & serue for imitation: but there is one thing more, & also must serue for our instruction, though it be euil. These tribes do seek their own profit, & altogether forget their brethren; their mind was more vpō their own cattel, then the procuring of the good estate of the rest. Wee learne heereby,Doctrine. The loue of this world draweth from duties to God and man. that the immoderate loue of this world is dangerous, drawing to sin against God and to breake the bonds of nature. Where ye loue of the world & of our selues is throughly settled it worketh a carelesse neglect of all others. Abraham & Lot loued as natural brethren, nothing could separat them, they went out of their countrey, and from their kindred together, Gen. 11, 31, what seuered these but matters of the world? when Lot looked on Sodome, & saw it fruitful as Eden, he left Abraham and dwelled there, which brought great trouble vpon himself, Gen. 13. And afterward what caused Lots wife to looke backward, &c. was it not the loue of the things wc he had left behind? Gen. 19. Luke 17. Saul looked vpon the fattest of the sheep, & fel into disobedience, & lost his kingdom. Achan looked vpō the wedge of gold & the Babylonish garment, & set his hart vpon thē, & prouoked God against himself & the host of Israel, Ios. 7 The like we might manifest by sūdry other examples, of ye yong man yt came to Christ, Ma. 19 [Page 1192] of Iudas that betrayed his Master, Math, 26: & of Demas that forsooke Paul, and embraced this present world, 2. Tim. 4.
Reason 1 And no marueile. For the loue of God & the loue of the world are contrary the one to the other, there is no affinity betweene them, they are enemies, and one cannot abide the other. These can neuer looke each other in the face, but by and by they turne their backs, 1. Iohn 2, 15, If any man loue the world, the loue of the Father is not in him. These two are as two contrary Masters, no man therfore can serue them both, for both require the whole seruice of a man, & both command contrary things, Mat. 6, 24. Secondly, the desire of these worldly things is a ranke thorne, Luke 8, and is the roote of all euill, 1. Tim. 6. The hearts of men are hardened by it, when once they are ensnared and taken in loue with it. The world is a very harlot, it speaketh faire, & promiseth much good; it hath a painted face, but within it is nothing but filthines, like sepulchers that appeare beautifull without, but are nothing within, but full of rottennes and dead mens bones.
Vse 1, This teacheth vs that worldly things profit not: we thinke, when once we haue gotten them, that we are happy men, when we are by them neuer the nearer to God, neuer the more beloued of God, neuer the nearer to his kingdome. Why then should we be slaues and seruants to them, or suffer our selues to be carried by them from duties belonging to God & men? Hence it is that Salomon sheweth, that riches are reserued to the hurt of the owners thereof, Eccl. 4, and 5. And many while they seeke wholly after these things, they do lose peace with God, and heape vp wrath against themselues, Iam. 5.
Vse 2 Secondly, we see hereby how hardly they enter into the kingdome of Heauen that haue them, Math. 19. Christ teacheth this out of the example of the rich man that went away sorrowfull, when he heard mention of forsaking his riches. His riches was his ioy and chiefe treasure, he had set his heart vpon them, and therefore to leaue them was as irksome to him as to leaue his life. This mans case is not singular, neither may other men thinke themselues by nature to be better. The same corruption hath taken hold vpon all: whosoeuer haue the worlds good, haue need of a speciall grace of GOD to assist them, that they be not blinded and hardned by the loue of them.
Vse 3 Thirdly, let vs not be immoderatly carefull for them, and let vs haue our conuersation without couetousnes. We brought nothing with vs into the world, and we shall carry as little with vs, 1. Tim. 6. Heb. 13. It is no profit to winne the whole world and to lose our owne soules, Math. 16.26: and therefore let vs be contented with our estates wherein GOD hath set vs. It is our duty to labour against this immoderate loue of the world; not that the things in the wo [...]ld are of themselues euill, but because we are ready to abuse them. Now if any desire to haue some helps to keep him from the excessiue loue of the world,Helpes to keep vs from the loue of the world. and from putting his trusts in his riches, let him meditate vpon these things. First, such is the wickednes of a mans heart, and the corruption of his nature, that he maketh his outward estate, if he haue riches and a plentifull and prosperous condition, to be his glory, and the thing wherein he reioyceth and triumpheth, Psal. 62, 10. Ier, 9, 23. Dan. 4, 27. Luke 12, 19. Psal. 36, 6, 7, Esay 39, 6. Psal. 49, 16, For how doe men iudge of themselues? They imagine that others will prize them, as they haue learned to value themselues, and that they shal be honoured and esteemed for these things: they thinke that all men will admire them for their wealth, and that men will account them so much more excellent then others, as they are more rich and wealthy. And such is the misery of our times, that for the most part it is so indeed, they hold an opinion of euery man, not according to his properties, but according to his possessions; not according to his vertues, but according to his goods. Howbeit in this, both sorts are deceiued. For by this meanes it commeth to passe, that it is not the man that is honoured, but his riches; for if they were gone, the honour would fall away also. We see by experience, that where there is much riches, there is much pride; nothing is more common then to haue the heart lifted vp in prosperity. They thinke riches are giuen vnto them, because they deserue them better then others. It is hard to keepe pride out of the heart, when God sendeth wealth into the house.
Secondly, the desire of riches is like the graue that is not satisfied. It is like the sea that receiueth all waters, and yet it is not full. So long as the rich man seeth another before him or beyond him, he cannot be quiet. If he haue attained to be equall with one, he will striue to be like another, and so proceedeth till he come to the highest degree & measure of all. The more a man drinketh of the water of the sea, the more he thirsteth and desireth; so it is with riches, such as haue tasted the sweetnes of them, & delight greatly in ye taste, they greatly prouoke the appetite to long after more, and therefore no maruaile if they vse all meanes lawfull and vnlawfull to come vnto them. Thirdly, abundance of riches are hardly gotten without sinne; for whether we obtaine them by excessiue gaining, or by excessiue sparing, neither are done without sin. And how many are there in the world among those that are growne great & wealthy in the world, who, so often as they behold their riches, may iustly challenge themselues, & say, These sinnes haue I committed in the getting of my goods, and these duties haue I omitted in the keeping of them? How then should we dote vpon these things, which are vnto [Page 1193] vs the badges and signes of our sinnes? and which are as witnesses ready to open their mouthes against vs, when no other eyther can or dare accuse vs? Fourthly, riches are common blessings, to be found as well among the vngodly, as among the godly: yea oftentimes the vngodly haue the greatest portion of thē. They haue their heauen in this life, and they want nothing. So then if it were possible for a man to haue the treasures of a kingdome, yet he must know that he hath gotten no more then a most wicked man may haue, and is by them no nearer to the kingdome of Heauen then a reprobate may be. Fiftly, riches are ordinarily, without Gods especiall restrayning and reforming hand, the occasions of much euill and wickednes, of oppression, of fraud, of cruelty and prophanenes. Riches can neuer make a man good, but oftentimes make those naught that otherwise might be good; why then should we reioyce in them, and be possessed with the loue of them? If we respect the vertue that is in riches, or the power that is in man, it is not possible for a man to be rich and good together: neuertheles, to him, to whom all things are possible, it is possible to make a man good in the middes of his riches, without whose grace it cannot be. Sixtly, the vanity of the world appeareth in the vncertainty and mutability of riches; should we set our hearts vpon that which taketh her wings and flyeth vp to Heauen? They arise in a moment, and suddainly they are gone, and neuer appeare againe. They are gotten with much care, they are kept with much feare, they are lost with much griefe. Therefore it is the precept of the Apostle, Trust not in vncertaine riches, 1. Tim. 6: we are not soone possessed of them, but we may soon be depriued of them. Lastly, we must giue an account to God how we haue vsed them as well as how wee haue gotten them. Many in the world might be accounted happy men, if there were no day of reckoning. But we must depart from hence, and leaue them, and they vs, our pompe will not follow vs, Psal. 49, 17. Let vs therefore labour against the immoderate loue of the things of this life, neither suffer any such corruption to be nourished in vs.
Vse 4 Lastly, we must learne to preferre the best things, such as the Apostle speaketh of, when he sheweth what danger hangeth ouer their heads that loue nothing else but the goods of this world, he breaketh out into this exhortation, 1. Tim. 6.11. Thou, O man of God, flye these things, and follow after righteousnesse, godlinesse, faith, loue, patience, and meeknesse. And that we may see the excellency of heauenly & spirituall graces aboue earthly things, let vs in the properties of them compare the one with the other, that so the loue of the world to come may swallow vp all loue of this present world. All the kingdomes of this world, and the glory of them are vanity, Eccl. 2, 11: but Salomon opposeth to this the feare of God and his commandements. The riches of this life are oftentimes gotten with doing wrong and with oppression, Ier. 5, 27. Luke 16, 9, 11: it is not so with piety and godlines which is the true riches and gaine, 1. Tim. 4. Riches are kept with griefe and anguish, he cannot rest & sleep that is vowed with them as with a frenzy, Eccl. 5, 12: but godlinesse is the mother of all peace and comfort, and maketh the sleepe to be sweet, and bringeth no feare, or griefe, or care with it, Prou. 3, 24. Riches are corruptible, the moth may corrupt them, and the theefe may steale them, Math. 5, 19. Iam. 5, 2, 3: but heauenly graces can neuer fade, they shall endure for euer, they shall follow vs after we are gone, they can neuer be lost when once they are gotten. Earthly riches make the owners as slaues, they naile the minde of man to the earth, that he cannot lift vp his eyes to Heauen, Math. 6, 21: but piety beareth vs vp as it were with Eagles wings, that we learne by little and little to mount vp to Heauen, and to haue our conuersation there, euen while we soiourne vpon the earth. Riches can deliuer no soule from eternall death, nay sometimes they are meanes to thrust the same into hell, Prou. 10, 2, and 11, 4: but godlines freeth a man from euerlasting death, and setteth him in the path that leadeth to life. Wee are forbidden to heape vp transitory riches, Math. 6, 19. and 10.9, 10. Ptou. 23.4: and if we haue them, it is onely in this life, they serue no further, and afterward there is no need or vse of them, 1. Tim. 6, 7. Iob 1, 21. Psal. 49.11: but godlines serueth for the next life, and we are commanded to treasure it vp, and the more we labour to increase it, the happier we are. Riches are often taken from the right owners, and come into the hands of our enemies, not onely after we are departed this life, but euen whiles we liue, as we see by many examples of sundry cities and prouinces, 1. King. 14, 25, 26 and 2. King. 24, 15. Ezek. 29, 19. 2. Kings 23, 35. Heb. 10, 34: but piety shall neuer be taken away, nor be bestowed vpon our enemies, but layeth vp for vs an enduring substance in heauen, and it maketh the greatest enemies to be the greatest friends; it maketh the wolfe & the lambe dwell together, and the leopard to dwell with the kid, and the sucking childe to play vpon the hole of the aspe, Esay 11, 6.7, 8. Many of the godly haue beene without the earthly riches, Christ our Lord did not desire them, 2 Cor. 8, 9. Math. 8.20: nor his seruants couet after them, Heb. 11, 26, 37, 2 Cor. 6, 4. Act. 3. But none of the godly haue bin without the heauenly riches, all haue desired them, al haue obtained them, some in one measure and some in another: and herein they haue accounted their happines and blessednes to consist,
6 And Moses saide vnto the children of Gad, and to the children of Reuben, Shall your [Page 1194] brethren go to warre, and shall ye sit heere?
7 And wherefore discourage yee the heart of the children of Israel from going ouer into the land, which the Lord hath giuen them?
8 Thus did your fathers when I sent them from Kadesh-Barnea to see the land.
9 For when they went vp vnto the valley of Eshcol and saw the land, they discouraged the heart of the children of Israel, that they should not go into the land which the the Lord had giuen them.
10 And the Lords anger was kindled, &c.
11 Surely none of the men that came out of Egypt from twenty yeare old and vpward shall see the land, &c. 14 Behold ye are risen vp in your fathers stead an increase of sinfull men, &c. 15 But if ye turne away, &c.
Heere beginneth the second part of the Chapter, to wit, the conditions of agreement, how the matter was decided & ended: wherein obserue the debating and pleading of the matter, then the determining of the controuersie. Touching the demurre or debating; first Moses sharpely reprooueth and reiecteth the request of these tribes, and sheweth the vnfitnesse and vnlawfulnesse thereof, which he proueth both by the dangerous effect that would follow, the discouragement of the rest of the people, and by example of the like practice of the false-hearted spies, who, after they returned from searching of the land, spread abroad false newes, whereby the hearts of the Israelites were weakned, & God was so greatly prouoked, that he pronounced the sentence of death against all aboue twenty yeares old, Caleb and Ioshua excepted; This history wee saw before Chapter 13, 24. This doth Moses presse and vrge to the full, and sheweth what heauy iudgment came vpon the hoste for discouraging of the people, whereby we see, that nothing is more forcible to represse and hold from sinne, then vrging the examples of God fearefull iudgments in former times against those that haue committed the like sinnes, 1. Cor. 10.7, and Iude verse 6, 7. 2. Pet. 2.4, 5, 6. Nehem. 13.17, 18. Iosh. 22, 17: for examples are oftentimes more powerfull and piercing then precepts or threatnings are, and therfore Moses is so earnest in this kinde. Again, whatsoeuer was written afore time was written for our instruction. This reprooueth those that will take no warning by any examples, but are secure till the iudgment beginne to take hold vpon them: like to those carelesse people, that when a citty is on fire neuer looke to their owne house, till it take hold vpon it, and bee ready to burne it downe to the ground. Euery one would condemne such retchlesse persons; but such are all those that see the iudgments of GOD breake out vpon others, and yet will not looke to themselues. Furthermore, wee must all take notice of such examples, & no man ought to be ignorant of them, 1. Cor. 10, 1, neither suffer them to passe away from them without obseruation.Doctrine. The Ministers of God must reprooue sharply. But to omit this, we see in the behauiour of Moses what ought to bee the practice of the Ministers of God. He was a great Prophet of God, and he reproueth the people (to preuent further euill) very sharply. Hence we see, that the Ministers of God, that haue the office of teaching committed vnto them, must not reproue faintly, coldly and carelesly; but sharply, earnestly, zealously, feruently, and powerfully, Esay 40, 3: they must be as the voyce of a cryer, not of a whisperer, Hos. 4, 1, 2. Thus did all the Prophets teach, and so did the Apostles, Ier. 2, 2. Ioh. 7, 20, 37.
The grounds of this are very apparent. Reason 1 First, because wee often deale with those that are dull of hearing; men commonly are deafe, and so vnfit to heare those things that belong to their peace, therfore doth the Lord require of his Ministers that they cry aloud, and lift vp their voyce like a trumpet, Esay 42, 18: & Christ our Sauiour, when he was preaching, oftentimes cryeth out, He that hath eares to heare, let him heare. Secondly, many are fast asleepe, & had need to be awaked. He that will speake to a man that is fallen asleepe, had need to cry aloud, as Eliah telleth the Priests of Baal, 1, Kings 18, 27. So the Ministers must deale with such as sleepe in sinne and security, nay, they are cast into a dead sleepe, that they can neuer be raised but by the powerfull voyce of God speaking in his word, Ephes. 5, 14. Ioh. 5, 25. Thirdly, the hearts of men are forestalled and possessed with the pleasures and delights of the world, and so they speake to men occupied about other matters, and such as haue no leisure to attend to the word, nor any thing but the world. If a man haue a quicke eare, and be broad awake, yet if hee be talking or not attentiue, or muse vpon other matters, he cannot heare, he must be called and cryed vnto, and all little enough to stirre him vp. Such as were busie about the world, when they were called, set light by the word, Math. 22, 5: they regarded not the messengers sent vnto them. Fourthly, the Minister is Gods mouth and Messenger, as the Magistrate is Gods hand: the mouth denounceth his anger, the hand executeth his iudgment and vengeance. The Minister is his mouth to accuse, conuince and threaten: the Magistrate is his hand to punish, for which end hee hath committed a sword vnto him, 2. Cor. 10.4.5.6. 1 Cor. 4.20.21. Fiftly, such as are in danger of their liues, or see other in danger, doe not speake coldly, but earnestly call for help, with al the strength they haue. So dealt the Angel with Lot, when he lingred in Sodome, Gen. 19, 15.16, hee had a commandement giuen vnto him to arise and to take his wife and his daughters, and a threatning annexed, lest thou bee consumed in the iniquity of the city; and then he caught hold vpon him, and took him and his wife & his daughters by their hands, and brought them forth, and set them out of the city. Now the people of God [Page 1195] are in like danger through sinne, how then should the Minister deliuer his owne soule, or saue the people, if hee performe his message coldly and not earnestly as if hee would pull them out of the fire lest they be burned? Iude verse 22, 23: or out of the waters lest they be drowned.
Vse 1 Wee learne from hence, the great backwardnesse and vntowardnesse of men to euery good worke. For what neede this sharpe reproofe & zeale in the Minister, if they were ready to heare, and plyable to be taught? But we are so dull and deafe of hearing, so fast asleepe in sinne, and so forestalled with the world, that we heare no more then dead men. A man would thinke, that when we are called to life and saluation, nay before we are called, we should runne of our owne accord; so soon as it is said to vs, Arise, the Master calleth, who should sit still? ought not euery one to cast away all impediments, and to make haste vnto him? and yet we see how backward the most part are in the best things. The things that wee affect and desire and delight in, halfe a word will serue to perswade; whereas on the contrary, there must be no small adoe to make vs apprehend heauenly things, wee are so dull and dead to conceiue them. One obserueth well,Most men are like to hounds that most men are like vnto hounds wc haue long eares, that hinder them from looking vpward, and yet they are sharpe sented for the earth: so is it with earthly-minded men, they are sharpe sented touching earthly things, but they are slow to heare and vnderstand heauenly things, Deuter. 29, 2. Moses complayneth of the Israelites, that albeit they had heard and seene, yet they knew and discerned nothing. This people (though dead long agoe) seeme to bee reuiued and risen againe: for this is true of this age, (if euer of any) that when wee should be awakened by the preaching of the Gospel, we are made the more obstinate and haue our eares stopped either with the pleasures or the profites of the world, that we cannot heare the voyce of the charmer charme he neuer so wisely. These are spiritually possessed by Satans policy, like him in the Gospel that was made both deafe and dumbe, Mat 9. Man is said to stoppe his eares, so is Satan, and so is God also; all worke and concurre in this. Man stoppeth his eares first through his owne corruption: the diuel stoppeth mans eares by his allurements and tentations; God stoppeth them by his iust iudgement. Man stoppeth them as a sinner: the diuell as a tempter: and God as a Iudge. Whosoeuer would not haue God giue him ouer either to his own corruptions or to Sathans tentations, must take especiall heed of the stopping of his own eares. For the true cause why the diuell stoppeth, and the cause why God stoppeth, is nothing else but a mans owne stopping of his eares which goeth before. Let euery man therefore take notice of his owne naturall deadnesse, and seek to him vnfainedly that onely can open the eare, who openeth & no man shutteth, who shutteth and no man openeth. Let vs labour to heare God speaking vnto vs in his word, and so shall God heare vs when we cry vnto him, and we shall receiue euery good thing needfull for vs, and haue them sanctified vnto vs for our benefit in this life, and for our comfort and saluation in the life to come.
Secondly, this teacheth the Ministers (for Vse 2 I must come to them, lest I may seeme to pull on eyes when I goe abroad, and to be blind at home) to put on zeale and feruency in deliuering the word of God to the people, as the Prophets were commanded. There are many that regard not how it be deliuered, so it be deliuered; they care not how the houre be spent, so it be spent, and respect not what they say, so they haue said somewhat: which is as fond a thing, as if hee that buildeth an house should neuer regard with what stuffe he buildeth, or hee that soweth, whether he sow in the highway, among the rockes and thornes, or in his field. Many there are that goe vp into the pulpit that neuer spend themselues, nor waste their spirits, nor decay their strength, they are rather like those that are halfe asleep, or stand vp to tell a tale, or to vtter a dreame. Whosoeuer is ignorant of the state of his people, that neuer considereth hee speaketh to a deafe people that cannot heare, but is carelesse in his place, endangereth his owne soule and the soule of the people committed to his charge. Hee then that would teach aright, must put on zeale and be earnest in the Lords cause, that so he may worke vpon their hearts, and leaue stings in their consciences, as Acts 2.37, while Peter preached, they were pricked in their hearts, and said, Men and brethren, what shall we doe? Wee say commonly, that cold coales heate no body. It must therefore first come from his owne heart, there must be heat there, or else there shall neuer come any heate to others. We see by experience, that cold iron and hote can neuer be mixed together: but before they can be tempered, they must both of them be well heated in the fire; so except the heart of the Minister and of the people be heated, hee shall neuer fasten any thing vpon them, or worke any good in them. It is true, it is the worke of the Lord to heate the soule, as it is he that warmeth the body: this hee doth by instruments the fire and the Sunne, so hee doth the soule and conscience by his Ministers and by his word. All parents are charged to whet the Law vpon their children, Deut, 6, 7: if parents must do this to their children, then much more ought the Ministers of God to be earnest in this duty. If any aske wherein this earnestnesse and feruency consisteth, I answer, not barely in crying out with a loud voyce, as many suppose. For many men haue no voyce to speake loud, and there are many that speake loud, who haue little heate or zeale in them. Some will be as earnest in alledging a bare [Page 1196] testimony of Scripture, as others can be in making application. These doe it more out of vse or custome, then from any feeling or touch of conscience in themselues. Seeing then the earnestnesse that we require may be without the loudnesse of voyce, and the loudnesse of the voyce may bee without earnestnesse, wee must find it elsewhere, to wit, in the power of the Spirit that speaketh in him. It is not the earnestnes of the voyce that is so much required, albeit it falleth out many times where the heart is truly affected, that there the voyce will be extended to the vttermost: and yet euen in a weake voice proceeding from a weak body, a Minister may truly shew the zeale of his heart, as well, as if the word were deliuered with a loud and powerfull voyce; and God requireth no more then a man hath, 2 Cor. 8, 12. The Apostle saith, that his bodily presence was weake among the Corinthians, and his speach held as contemptible, 2 Cor. 10, 10: whereby it seemeth he was not one of the sonnes of thunder that had a great voyce; neuerthelesse we find that the power and efficacy of the Spirit did both appeare and abound in him. So then the Ministers of God must be zealous and feruent in their places, that so they may the better discharge their consciences, and also bring the more profit to those that are committed vnto them.
Vse 3 Thirdly, it condemneth those that censure the Ministers of God for their earnestnes and zeale in deliuering the word of God. Such persons as are ready to commend a seruant that is earnest in doing his Masters will with a good affection, will condemne the Minister of God when hee deliuereth the word with such earnestnes. These spare not to say to him as Paul did to Festus, Act. 26, 24, that they preach as if they were mad or beside themselues. But if the answere of Paul will not serue and suffice these men, who replyed to that accusation, I am not mad most noble Festus, but speake forth the words of truth and sobernesse, Acts 26, 24.25: let them take the words of the Prophet Hoseah, chap. 9, 7: the spirituall man is mad for the multitude of thine iniquity. The abundance of iniquity, and the obstinacy of wicked men running on in their sinne (as a violent flood that runneth ouer the bankes) were able to make the Minister mad with crying to them to leaue their sinnes, and to forsake their euill wayes, when they are so set vpon them, that say the Minister what he can, and let him cry out as loud as he list, they will not abate one haire or a pinne of their pride, or remit one houre of their prophaning the Sabbath, or drinke one draught, nay not one drop the lesse, or the couetous person giue one penny or halfe penny the more to relieue the needy members of Christ, I say the consideration of this were able to make the Minister euen mad in deliuering of his message which God hath put into his mouth. If a father should be beside himselfe for the wickednesse of his gracelesse children; would not euery man pitty the father, and spit in the faces of those children, and hold them worthy of all punishment? but what would they say to such children, as should go vp and downe, and boast themselues that they were the causes of their fathers madnesse? Are there not some graceles hearers (O that there were not too many) that when they haue made their Minister as it were mad with reprouing them, that will insult ouer them, and glory among their companions, that they haue made their Minister preach as if he were madde: howbeit, if it be for the glory of God, and the benefit of his people, they need not care, nor esteem to be iudged of men, or account it any disgrace from the mouthes of gracelesse people to be accounted mad; we must walke through good report and euill report, it skilleth not therefore though wee be reputed madde, so it bee for a good cause, for the beating down of prophaning the Sabbath, of contempt of the word, of oppression, pride, couetousnes, and such like enormities. There was not a man more meeke vpon the earth then Moses; yet when he came from the mount, and saw that the people had sinned, he presently grew so angry, that hauing the two Tables of the Law in his hand written by the finger of God, he threw them downe to the ground and brake them in pieces. The people of this generation account their Ministers for a lesser matter then this to bee mad and out of their wittes: but while they cry out aloud that their contempt of God & his holy word is damnable, that the open prophanation of the Lords day is damnable, that the horrible pride whereof our whole nation is sicke, is damnable, that drunkennes that aboundeth & ouer-spreadeth euery where is damnable; if this be madnesse, we confesse we are mad, and God make vs yet more and more mad to lay open these abominations. But indeed and in truth (if we will iudge aright) it is quite contrary, for they are the maddemen, and the Minister is sober. Paul was charged to be madde; but who was madde, Paul or Festus? The mad man laugheth, and the Physician bewaileth him; euen so it is betweene the Minister and the people, they scoffe at him, while hee mourneth for them & for the hardnes of their harts, knowing them to be beside themselues, forasmuch as they will not refraine from those things which they reprooue. Alas, what doe these men heerein, but like foolish patients, who pull off the plasters which the Surgeon hath laide vpon their wounds, and in the mean time lye rotting and festering in their corruptions? If these men continue thus resolute & obstinate in their euill wayes, the time shall one day come, (O that it be not at hand, O that it be not too late) when they shall confesse that the Ministers of the Lord were sober, and that themselues were the mad men, when they shall feel themselues for their iniquities thrust down to the place of the damned, and see the [Page 1197] Ministers that reproued them among ye Saints of God in great glory.
Vse 4 Lastly, learne from hence the great desire that God hath of the good and saluation of his people, who thus carefully sendeth his Ministers to call so earnestly and effectually for the conuersion and repentance of sinners. The Lord doth not appoint them for a forme and fashion, but to deale with power & zeale, if by all meanes they may saue some, 1, Cor. 9. Esay 55, 1: would the Lord make so much ado, if he were not desirous that the sinner should repent him of his euill wayes, that so he might blot all his wickednes out of his remembrance? Ezek. 18. A man would be accounted very desirous to sell his wares and vtter his commodities, who not onely hath a broker to vent them for him, but maketh open proclamation at the crosse or in the market place, that he hath such and such wares to be bought: and yet all this while he respecteth his own priuate good and gaine onely. But when a man will proclaime and say, Ho, come and buy without money or without money worth, doubtlesse this argueth a mans great loue and desire of the good of his brother. The Ministers, they stand vpon their watch-tower, and cry from the house toppes, Ho, euery one that thirsteth, come yee to the waters, and he that hath no money: come ye, buy and eate, ye come buy wine and milke without money, and without price, Esay 55, 1. He requireth no more but this, to lay downe their vices, and to take vp his graces. The Physician sometimes giueth strong purgations, but the end of them is the curing of the disease, and the recouering of the diseased. So is it with God, when he armeth his Ministers with the two edged sword of his word, & giueth them courage and boldnesse to open their mouthes against all iniquity. It is therefore a token of a desperate heart, and a signe of one cast into a reprobate sense, when the threatnings of Gods iudgements driue not to repentance. Such as hate to be reformed, there is more hope of a foole then of them.
Wherefore discourage yee the hearts of the childron of Israel from going ouer into the land which the Lord hath giuen them? This is one reason of the reproofe, and why he dealeth so sharply with them; they did weaken the hands, yea the hearts of their brethren, whom they ought to haue strengthened and encouraged. This teacheth vs,Doctrine. [...]o man oght [...]o discourage [...]hers in weldoing. that it is a grieuous sinne to giue offence to others, or to do any thing whereby our brethren may be discouraged from walking in Gods wayes, or encouraged to ye breach of any of his Commandements. Heereunto come sundry examples set downe in the Scriptures. While the Israelites wandred in the wildernes, and were going toward the land of Canaan, they had many meanes offered to pull them backe, as we haue seene before, some of them would haue made them an Electo or Captaine, and so returne backe againe into Egypt, Chapt. 14, 4: the spies that were sent to search the land discouraged the hearts of their brethren, saying, The people is greater and taller then we, the cities are great, and walled vp to heauen, and moreouer we haue seene the sonnes of the Anakims there, Deuter. 1, 28. Numb. 13, 28. Thus it was with the people of GOD when they were returned from captiuity, and began to build the altar and the Temple to the Lord God of Israel: for the aduersaries of Iudah and Biniamin sought to weaken their hands, and to trouble them in building, Ezra 4, 4. Neither was it any better afterward, when Nehemiah came vp to build the wals of Ierusalem, and to reuiue the stones out of the heapes of rubbish: for Sanballat, Tobiah, and the rest of that ranke scoffe at them, and say, Euen that which they build, if a foxe come vp, he shall euen breake downe their stone wall, Nehem. 4, 3. The Lord likewise chargeth his people, that if there did arise among them a Prophet, or a dreamer of dreames, that should go about to seduce them and draw them away to serue other gods, they should not beleeue the signes, nor hearken to the words of that Prophet, but cleaue fast vnto God, obeying his voyce, and keeping his Commandements, Deuter. 13, 1.3.4. The grounds hereof.
First, such as offend by giuing offence to Reason 1 others, and withdraw them from their holy obedience to God, are guilty of a grieuous sin, yea are partakers of their sins whom they haue terrified and discouraged from obeying the Lord. For whomsoeuer we haue hindred from good things, we are guilty of their sins, and their blood shalbe required at our hands. The sinne of the Israelites committing fornication with the daughters of Moab, was th [...] sin of Balaam also, because through his counsell they committed that trespasse against the Lord, Num 25, 1, and 31, 16, Secondly, such are the seed of that wicked one, the children of the diuell; they are his instruments, and set on worke by him that was a murtherer from the beginning, Ioh. 8, 44. Hee tempted our first parents in the garden, & discouraged them from hearkning to the voyce of GOD; so are all those tempters that any way hinder ye course of their brethren walking in the wayes of God, and are stamped in the image of the first tempter, and are made like vnto him. And therefore when Peter disswaded Christ from the worke of mans redemption; (for when Christ began to shew to his disciples, that he must go to Ierusalem, and suffer many things of the Elders and chiefe Priests and Scribes, & be killed and bee raised againe the third day; he tooke him aside, and began to rebuke him, saying, Be it farre from thee, Lord: this shall not be vnto thee:) the Lord Iesus turned about and said vnto him, Get thee behinde mee, Satan, thou art an offence vnto me; for shou sauourest not the things that be of God, but those that be of men, Mat. 16, 23: where by we are taught, that such as are an offence to others, are no [Page 1198] better then the instruments of Satan, & therefore iustly beare his name.
Ʋse 1 The vses follow. First, this setteth downe the vnlawfull condition of such as hinder others in the profession, and labour to make them fall from God. Thus did the diuels as we heard before, they threw downe our first parents from the hight of their happinesse, & therefore are reserued in chaines vnto iudgement, 2 Pet. 2, 4. In the Law hee is accursed that layeth a stumbling block before the blind to cause him to wander out of the way, and all the people shall say, Amen, Deut. 27, 18: hee therefore that seeketh to subuert and supplant the faith of men, and to destroy the soule, must needes be vnder a farre greater curse of God and man. The soules of such as perish through their procuring shall cry out against them, and bring downe an heauy iudgment vpon them. Hence it is that Christ our Sauiour saith, Who so shall offend one of these little ones which beleeue in me, it were better for him that a milstone were hanged about his necke, and that hee were drowned in the depth of the sea; woe vnto the world because of offences, it must needes be that offences come, but woe to that man by whom offences come, Math. 18 6, 7: we see therefore the wretched estate and condition of all those that giue offence to others. They are guilty of horrible sins against God and against their brethren; O that they had eyes to see them, and hearts to bewaile them. Euery man is prone through the corruption of his nature to fall from God, but much more when occasions are laid before them for two are stronger then one: and if we haue alwayes one foot ready to slip, we are in more danger of falling when wee are pushed forward. Let all such consider as haue caused others to fall, that the time will come when it will be required at their hands. These do hunt for the precious life of a man, they are soule-hunters and soule-killers and destroyers, and murther those for whom Christ died. These are the chiefe causes of the coldnes and backwardnesse of Religion, and that so few professe it in sincerity. Our Sauiour pronounceth an heauy woe against them that neither entred into the kingdome themselues, neither suffred others to enter, but hindred them, Luke 11, 52. This woe lieth vpon the shoulders of all those that stop the way of others, that they cannot enter into it.
Ʋse 2 Secondly, thinke it not strange when wee haue this measure offered vnto vs, and when men whisper vs in the eare to take heed we be not too forward or precise, and that thereby we shall lay our selues open to the reproches of the world; if sinners thus entice vs, hearken not vnto them. It hath beene an old practice to discourage and discountenance others from obeying God. It is bitter to heare and beare the railings and reuilings of carnall men, and many start aside from the truth by such taunts. And if these reproches proceeded onely from open enemies, they might be borne more easily: but it pleaseth God many times to try the faith and to proue the patience of his faithfull seruants farther, and they receiue much discouragemēt from their acquaintance, & from their friends, with whom they tooke sweete counsell together, and walked with them into the house of God. Iob receiued much disgrace by his owne wife that lay in his bosome, as also by his three friends that were as his owne soule, and came to visite and to comfort him; but miserable comforters were they all, as himself complaineth chapt. 16, 2, and chapt. 19, 2, 3, How long will ye vexe my soule, and breake mee in pieces with words? these ten times haue yee reproched me, &c. Was not this, thinke you, a great tentation and assault to the faith of this righteous man to bee thus taunted and tormented by his deare friends, and by his dearest wife? was hee not flesh and blood as well as others, to haue an inward feeling of these sorrows, & to drinke vp the very lees of this bitter cup? was he as brasse and iron, or had he a body of steele that these afflictions could not pierce him or enter into him? No doubtlesse, for then his patience could not bee commended vnto vs, and set before vs for an example, Iam. 5, 11. If then it go so with vs, we haue the Prophets and holy men of God for an example of suffering affliction that haue gone before vs. The Church complaineth in Salomons Song, that the watchmen, that went about the city, found her, they smote her, the keepers of the walles tooke away her vaile from her, Cant. 5.7. They that should bee her guard, turned to bee her griefe: and they that watched for her, wounded her.
The people that professe the truth in sincerity looke to haue all encouragement from their Ministers in weldoing: yet oftentimes it falleth out (as with the Church before) that such worke them al the disgrace they can, and seeke to put them to shame that should bee their glory, Phil. 4, 1, and vexe them with the crosse that ought o tbe their crowne, and discomfort them that indeed might be their ioy and their comfort. Paul complaineth oftentimes of the Iewes and of false brethren, by whom he receiued greater hurt, then euer hee did at the hands of the Gentiles, Tit. 1, 10, 11. 2 Cor. 11, 26. Sometimes children haue hard measure offered vnto them by their fathers and mothers, whose reioycing it should be to see their children prosper in good things, yet oftentimes it falleth out, they are scoffed at by them: and this falleth out not onely in the bloody dayes of persecution when parents haue betrayed their owne children the fruit of their bodies into the hands of cruell persecutors, but likewise in the times of peace and prosperity and the generall and publike profession of the Gospel, when we seem all to embrace one faith and one Religion; yet if their sonnes and daughters be zealous in the truth, they mock & taunt them for their precisenes, and grieue the bowels of those that are and [Page 1199] should be theyr owne bowels, not onely by nature, but in loue and affection. And therefore Christ teacheth such children, Math. 10, 34, 35, 36. I came not to send peace vpon earth, but a sword, and to set a man at variance against his father, and the daughter. &c. And a mans foes shall be they of his owne houshold: hee that loueth father or mother more then mee, is not worthy of me, and he that loueth sonne or daughter more thē me, is not worthy of me. If then it fall out with vs at any time as it hath come to passe to the Saints of God before vs, that we are sought to be drawne from our faith and obedience by friend or enemy, by wife or children, by father or mother; we must not thinke the tryall strange, but rather reioyce and be glad that we are made like vnto the Prophets and holy men of God, nay like to our head IESVS CHRIST.
Ʋse 3 Thirdly, this should teach vs to be bold to reprooue such as stand in the way, and suffer not the people of God to go forward in good things. Euery man will cry out against those varlets that stand with long Poles on theyr neckes, or long Blades by theyr sides, and hinder passengers in theyr iourney, and rob them of theyr money and treasure that they haue about them. But these men yt lie in wait to hinder the passage of Gods people in theyr pilgrimage toward the holy Land, I meane the heauenly Canaan, are worse then the former, for they seeke to take from them the treasure which they haue layde vp in heauen. When the Disciples of Christ saw those that broght young children [...]o him that hee might touch them, they reprooued and rebuked those that brought them; But when Iesus saw it, hee was much displeased and saide vnto them, Suffer the little children to come vnto me, and forbid them not, for of such is the kingdome of God, Mar. 10, 13, 14. The Disciples reproued the people, but he reproued the reprouers: he would not winke at them that discouraged those that performed a good duty toward theyr childrē, but encouraged the people in theyr wel-doing. When the multitude rebuked the two blinde men sitting by the high way and crying vnto Iesus to haue theyr sight restored, because they should hold theyr peace, they cryed out the more earnestly, Haue mercy on vs, O Lord, thou sonne of Dauid, Math. 20, 31. The like we see in Paul, when the Disciples besought him not to go vp to Ierusalem, hee answered, What meane yee to weepe and to breake mine hart? for I am ready not to be bound onely, but also to dye at Ierusalem for the Name of the Lord Iesus, Act. 21, 13. Whensoeuer therefore we meete with such impediments & hinderances that would stay vs from glorifying the Name of God, and performing good duties to him, let vs labour to remoue them, let vs leap ouer these stumbling blockes, and breake through these hedges though they be fenced with thornes. S. Ierome hath an excellent saying to this purpose, he counselled Heliodorus to go on in the course of piety, & follow after Christ, whatso-soeuer discoragements he found, & frō whōsoeuer, though his father stood weeping before him, and his mother hanging on his necke behind him, and all his brethren, sisters, children and kinsfolkes howling on euery side to reteyne him in a sinfull trade of life with them, and to keep him from the kingdome of God; he should tread them vnder his feete, that hee might runne to Christ when hee calleth him. His words are these, Licet paruulus ex collo pendeat nepos, licet sparso crine, &c. that is,Hier. ad Heolidorum. epist. Though thy Nephew hang about thy necke, though thy mother with her haire hanging downe and her garments rent, shew thee her brests that gaue thee sucke, and though thy father should cast himselfe downe vpon the threshold to stop thy passage, yet go thou forward, trample vpon thy father, and with dry eyes follow after Christ. Solum pietatis genus est, in hac re esse crudelem. This is the onely kinde of piety to be cruell in this matter. Christ Iesus in this case willeth vs to hate father and mother, brethren and sisters; so that wee should fling them to the ground, and run ouer them also, rather then they should hinder vs from being the Disciples of Christ and from following him.
Fourthly, it is the duty of all men to take Ʋse 4 heed we walke without offence our selues, & then we shall be sure to giue no offence to others. The Apostle chargeth vs to walke wisely toward them that are without, Col. 4, 5. For if they should see dayly offences before them, it would be a meanes to keepe them to be without still, that are without. 1 Thess. 4, 12, hee moueth the Thessalonians to behaue themselues honestly toward thē that are without. And to the Corinthians he saith, Giue none offence, neither to the Iewes, nor to the Grecians, nor to the Church of God, 1 Cor. 10, 32. So then we ought to be so farre from discouraging any, that we should encourage euery one to the faith, gain those that are without, strengthen those that are within, comfort thē that are feeble minded, support the weake, be patient toward all men, and labour to turne many vnto righteousnesse. The Apostle saith, Rom. 14, 1. Him that is weake in the faith receiue you, but not to doubtfull disputations; and verse 13. Let no man iudge one another any more: but iudge this rather, that no man put a stumbling blocke, or an occasion to fall in his brothers way. Let vs all that call vppon the Name of Christ, and are called by his Name, walke circumspectly, and giue no iust occasion of sinning to any eyther word or deed, eyther to driue them by our euill example from God wholy, or to cause them to goe on lesse cheerefully. Ieroboam is often described by this note, He made Israel to sinne; and God hath set this marke vpon him to know him wheresoeuer wee finde him, as hee set a marke vpon Caine. The Apostle speaking of such as become stumbling blocks to thē that are weake, saith, that they sinne against the brethren, and wound their weake conscience, and sinne against Christ, 1 Cor. 8, 12. Such as breake one [Page 1200] of these least commandements and teach men so, he shalbe called the least in the kingdom of heauen, Mat. 5, 19. This is the meanes to edify men in iniquity, & to open a gap to all licentiousnesse.
Ʋse 5 Lastly, to remoue these discouragements & hindrances that we bee not entrapped by thē, we must al labor after spiritual courage, & to tread vpon all iniuries and reproches yt sinners cast out against vs. Let vs, when we heare their railings, stop our eares, & gather our spirits about vs, & take courage to our selues. He that hath attained to a Christian resolution to go forward in ye duties of godlines hath gottē the victory. The difficulty of this lieth more in our faintnes & fearefulnes, then in the thing it selfe. Our own slothfulnes & negligence make al things hard, that otherwise are easy; we must go to God, and pray to him to encrease our faith, Luke 17: This is our victory which ouercommeth the world, euen our faith, 1 Ioh. 5, 4. This ouercommeth all tentations, and all offences whatsoeuer in the world, & without it, it is not possible to be kept & preserued in the way of truth. What held Nicodemus among the Pharisies, but onely the feare of men? he could not resolue to follow Christ, Ioh. 3, 1: & 12, 42, 43 And the reproches of the Pharisees cast out against him, whē he defended ye cause of Christ, put him to silence, & made him giue ouer, vntil at length he shake off all impediments, and betake himselfe to follow him. A good example for vs to follow: If we faint for reproches, our strength is litle, our faith is weake. The words of enemies cannot hurt vs, except wee through weakenesse and faintnesse hurt our selues. For if we neglect and reiect them, they returne vpon him that cast them.
Doctrine. God punisheth the sins of parents with the sins of their children Behold ye are risen vp in your fathers stead, an increase of sinfull men, &c. Moses putteth these two tribes & the halfe in minde of the former prouocations of their fathers, which had caused many iudgments to breake in vpon them, & these were risen vp in their stead, walking in their steps, so yt it fell out according to the Prouerbe: like father, like sonnes. Wee learne hereby, by this sharp charge, that it is an vsual thing with God to punish the sinnes of the parents with ye sins of their children. The parents sin, & the children are oftentimes giuen ouer to follow them & to commit the same sins, or such like notorious sinnes, whereby he taketh vengeance of their sins, Gen. 21, 9, 10, & 9, 24 27, 1 King. 11, 11, Hos. 4, 13. This is euident in the Kings of Israel; of whom we may truly say, that ye fathers sinned, & the children rose vp, an encrease of sinful men, they were a wicked seed, and augmented the fierce anger of the Lord, vntill hee remoued Israel vtterly out of his sight. So he threatneth oftentimes to visit the sins of the fathers vpon the children to the third & 4. generatiō of them yt hate him, Ex. 20
Reason 1 And God doth deale thus for sundry causes. First, God respecteth the good of such parents as belong vnto him; for hee doth it to hūble them, & to bring them vpon their knees to repent for their sins wc happily they had forgotten long agoe. It is a far greater griefe to Christian parents to see them lye vnder this spirituall iudgment, then afflictiō whatsoeuer. Secondly, such parents as are wicked & belōg not vnto him, are heereby hardned, & grieued and vexed. He doth it in part to pardon them, because when euill parents see their children commit any sins against the 1 table, wc are committed immediatly against God. as to delight in swearing and blaspheming, in contempt of the word, neglect of his worship, and in prophaning of the Sabbath; they are not touched or troubled at it, because they think it no iudgment, & their sons to haue committed no sins at al, & so it cōmeth to passe yt they are the more hardned: againe, if they see their children commit any sinne against the second Table, as murther, theft, or the like, whereby they vndergoe the punishment of the Magistrate, they are greeued and vexed for it, not because they haue sinned against God, & prouoked him to anger, but because their childrē & posterity are brought to shame and reproch before the world.
This serueth first of all to teach vs that the Vse 1 wayes of God are iust & equall, against those that are ready to accuse him of iniustice. God is a most iust and righteous God, he dealeth with euery one according to his desarts.God punisheth sinne with si [...]e. And he oftentimes punisheth sinne with sinne. For he doth not onely punish sin with the sword of the enemy, with sicknesses & diseases, with famine and mortality, and such like which all doe acknowledge and confesse to be punishments, but he punisheth former sins with later sins. Thus he punished the Idolatrous Gentiles, when they knew God, and glorified him not as God, but worshipped & serued ye creature in stead of the Creator, by giuing them vp to theyr owne vile affections and to a reprobate sense, to work vncleannes euen with greedinesse, Rom. 1. And in these last times of the world, because men will not loue and embrace the truth, Hee sendeth among them strong delusions that they should beleeue lyes, 2 Thess. 2, Obiect. 12. But how doth God punish sinne with sin, may some say? Doth he tempt vnto euill? or doth he infuse any euill into them? Doth hee allure and prouoke men to sin? I answer Answer. with the Apostle, God tempteth no man to sin, Iam. 1, 13: but hee punisheth this way secretly, by withdrawing his grace, and giuing them ouer to bee entangled in their owne corruptions. Thus God punished Pharaoh by hardnesse of heart, not by making that to bee hard which was soft and plyable before, but by denying the oyle of his grace whereby it should haue beene mollified. Thus also he tempted Dauid to number the people, because his wrath was kindled against Israel for their sins. 2 Sam. 2 [...], 1 This is the most grieuous punishment that can bee inflicted in this life, howsoeuer many men neuer regard it: for other punishments through ye blessing [Page 1201] of God, and a sanctified vse of them, are vsual meanes to bring vs to true repentance: but when we are smitten with this adding of sinne to sinne, and are striken with this plague sore we doe more and more flie from him. Other punishments are as sharp eye-salues to make vs see our owne misery, that we may be mooued to sue and seeke for his mercy: but this iudgement doth vs no good at all, nay it blindeth our minds, it hardneth our hearts, it scareth our consciences, it encreaseth our sinnes, and doubleth our condemnation. Thus doth God shew himselfe a iust Iudge.
Vse 2 Secondly, it directeth parents what they ought to do in the sinnes of their Children; wc may be reduced to these foure heads. First, they must search to find out the cause of it: secondly, they must be humbled and sorrow for it: thirdly, they must labour to reclaime them: and lastly, they must abstaine from sinning themselues, lest by their example they corrupt and infect them.The first duty of parents. Touching the first, it belongeth vnto all parents in the sinnes of their children which they commit, to search & enquire diligently, whether this punishment faln vppon their children bee not the punishment of some particular sinne of their owne formerly committed? and doubtlesse in searching, they shal not lose their labour, but oftentimes find that some fearfull sin of theirs before committed, is the cause of those notorious sinnes that they see and behold in their children. For example: we see some Ministers and men of other callings, haue their children fall to idolatry and superstition, and are gone after Antichrist, and fled into Babylon, the mother of whoredomes; this is no other then a iust recompence of their fathers contempt, yt were newters and lukewarme professors, neyther hot nor cold, that neuer had the power of religion & godlines planted in them, no more then for the time to serue their turnes, or to perform their places for fashion sake to which they were called. Many mens children are giuen to extreme riot, wasting their owne substance that they haue, and afterward their fathers liuing also that they haue giuen them, & that oftentimes iustly, to let their parents see, how God bloweth vpon goods gotten by vnlawful courses, so that being wickedly gathered, they are wastfully consumed. Againe many children are exceeding obstinate and stubborne against their parents, neither will they be ruled and ordered by any doctrine or discipline: & this is oftentimes a due recompence of their parents cockering & indulgence, whē they let them haue the raines cast in their own neck: when it had not bene amisse to haue giuen them the rod 7. years after. So it was with Eli, 1 Kings 1. 1 Sa. 2. so it was Dauid: they did not keepe their children in awe, and therefore it came to passe that they knew neither God nor theyr parents, nor themselues. Many mens sons and daughters make many vnlawfull vowes and sinfull promises of marriage against their Parents consent: this is often a iust recompence of those parents that had no care to prouide for their children, nor to restraine them, but gaue them liberty to walk & talk with others at their own pleasures, and that at vnseasonable times; and so intangle themselues in such maner. Many mens children are giuen ouer to drunkennes, to excesse & riot, louing the cups and the wine bottels: a iust recompence vpon their parents that delighted in the same sinne before them, and therefore God euen in their own sight & before their eyes, taketh vengeance of their former sin, by suffring their children after them to fal into the same sin. Many men haue not that respect & honour giuen to them of their childrē that they ought to haue; a iust recompence vnto them for dishonoring and disobeying their, owne parents. Manie children do not so tender & regard the good name and credit of their parents as they ought when they hear them euil spoken of, nay they haue bin heard and known to curse their own parents, euen to their death: a iust recompence vpon such parents that haue heard the name of God rent & torne by horrible oathes, yea, by their owne families, & yet would neuer reproue them, nor labour to reclaim them from it. So then, this is the first duty that is required of all parents, that they make speedie enquiry and search, whether God hath not iustly taken vengeance of their former sins by this kinde of punishment, that so they may bee brought to repentance for them. The second duty required of parents,The 2. duty of parents. when they see the sins of their children in the vengeance of God against their own former sins, is to shew their sorrow for their sins, and to bee humbled for them, not so much because they are the sinnes of their children (and yet it becommeth euery father to mourne and lament for the sinnes of his children) but much more because they are their owne, when they shall apprehend that God doth thereby take hold of some speciall sin of their owne before committed. All parents are apt enough by nature to greeue and mourne for the temporall plagues that God layeth vpon their children, and indeed if they should not do so we would account them vnnatural parents, & very monsters: and yet how many of them do incur the euerlasting displeasure of God, in that they cannot bewayle the spiritual plagues of sinne that are in their children, especially when they know them to bee the iust vengeance of Gods iudgements vpon their own sins formerly committed? Let euery man labor for this measure of humiliation, otherwise it is a certayn signe that we did neuer truly mourn for our own sins. The third duty required of parents,The 3. dutie of parents. is, that when they haue made enquiry, & found that God punisheth theyr sinnes with the sins of theyr children in the first place, & when they haue truly sorrowed and lamented for it in the second place, then in the third place, they must seeke to recal and reclaym theyr children from such [Page 1202] sins as God hath giuen them ouer to commit, as a iust vengeance for their owne proper sins formerly committed. If any parents shold apprehend that any bodily sicknes were on their children by their meanes, or through any occasion giuen by them, they would labor to remoue it from them, & to haue them cured of it, otherwise we would hold them to be vnnaturall parents. How much more then, when thēselues haue so far prouoked God by their former iniquities that he hath therefore forsaken their children, and giuen them ouer to commit the same sins after them, ought they to labor by all meanes to remoue that spirituall iudgement that lieth vpon them? & if they do not, may we not truely pronounce yt these are cruel and bloody parents, nay indeede not parents at all, but rather spirituall murtherers of their children? It is no small offence to bee guilty of blood, especially of the blood of the soule, which cost the precious blood of Christ to redeeme.The 4. duty of parents. Lastly, it belongeth to parents to be watchfull & carefull for the time to come. For, seeing the danger is so great to giue thē selues to wickednes, it is their duty to labour & striue against sin hereafter, and to giue al diligence to worke righteousnes, and that not only in respect of themselues, but of their children & posterity. If then they loue themselues or their posterity, and would not haue ye Lord to punish their sins with the sins of their children, let them take heed they do not prouoke the Lord by their sins, and he in his iust iudgment make the children rise vp in the fathers stead an encrease of sinfull men: for if they be sinfull & wicked, we cannot but expect from God that he should punish their sinnes with the sins of their children to destruction, both of the one & of the other. We see how parents that put out their children to nurse, haue a special care what maner person the nurse be, and prescribe that she neither eate nor drinke those things that may hurt the child, forasmuch as the effects thereof are likely to appeare in time to come in the body of the child. All parents are very careful to looke to the diet of their children, let them be carefull to looke to the dyet of their own liues: for doubtlesse as the course of their liues hath bin, so it will afterward appeare in their children. O you parents, whom God hath blessed and stored with Children, if there be any true loue in your hearts towards your selues and your children, looke vnto this duty: sin not in your owne sins against ye fruite of your owne bodies, but turne ro God betimes, that he may turne vnto you. He is faithfull in his word. Whatsoeuer he hath threatned it is surer then the heauens, it must certainly come to passe. If you prouoke him by your sins, he wil prouoke you to your faces with his iudgements, vnto the vtter confusion of your selues, & of your posterity after you for euer.
Vse 3 Lastly, this doctrine also belongeth to children, & putteth them in mind of sundry duties to be performed by them, which may bee reduced to these branches. First, they must not imitate their fathers sins: secondly, they must pray to God not to remember their fathers iniquities: thirdly, they must be careful to look to their children, & that they leade an holy & sanctified life, that so they may call in Gods iudgements which otherwise hee might iustly bring on them. Touching the first, they must not follow their fathers in that which is euill.The first duty of children. All inferiors are ready to walke in the steps of their superiors, and for the most part thinke themselues discharged from all crime or punishment if they be like to them, & no other then they haue bin before them. The prophet requireth this duty of the people, Psal. 78, 8. The Apostle willeth the church to follow him so far as he followed Christ, 1 Cor. 11, 1. So is it required of children to follow their fathers, but no farther then they followe the trueth. This many among the Turks and Infidels may pleade for themselues, and alledge that they worship God as their forefathers did for many generations,The 2. duty of children. & yet this shal not serue their turnes. The 2. duty is, to pray to God not to remember the iniquities of their forefathers, as iustly he might do to the confusion of their posterity. For why doth he not leaue them to walke in their waies, but that he is mercifull? Hence it is that the Lord saith, Esay 65, 6, 7. Behold it is written before me, I will recompence, euen recompence into their bosome, your iniquities, Ioh. Wiga [...]di explic. in Esay. & the iniquities of your fathers togither, &c. God punisheth the sinnes of the fathers in their posterity, and thereore do punishments fall vppon the posterity by reason of the sins of the ancestors. This doth Daniel in his prayer acknowledge, Let thine anger and thy fury be turned away from thy City Ierusalem, thy holy mountaine: because for our sinnes and for the iniquities of our fathers, &c. chap. 9, 16: and therefore in the confession of sinnes that hee made before, verse 8. he sayth, O Lord to vs belongeth confusion of face, to our Kings, to our Princes, and to our Princes, and to our Fathers, because wee haue sinned against thee. So Ezra 9, 7. Neh. 9, 34. Ier. 32, 18. Lam. 5, 7. Exod. 20, 5. When diuers generations continue in one sinne successiuely, the Lord vseth ordinarily to punish the latter more seuerely then the former, that thereby the sons might be prouoked to feare to do the like when they see the sins of their fathers, Ezek. 18, 14: and the longer his patience is abused, the greater sin is committed,The 3. dutie of children. & the greater vengeance is deserued. Thirdly, all children must be carefull of their posterity, and leade an vnblameable & sanctified life, that so God may giue them the grace of his Spirit, & not leaue them to themselues to walke in the euil wayes of their fathers that haue gone before them.
16 And they came neere vnto him, and saide, We will build sheepfolds here for our Cattle, & Cities for our little ones.
[Page 1203]17 But we our selues wil go ready armed before the children of Israel, &c.
18 We will not returne vnto our houses, &c.
19 For we will not inherit with them on yonder side Iordan, or forward, because our inheritance is fallen to vs on this side, &c.
The Tribes being reproued, do answer for themselues, expounding their meaning, or at lest propounding equal conditions, that they will go vp armed before their brethren, and that they will not returne till all their bretheren were possessed of their inheritance, & that they wold claime no inheritance beyond Iordan, but rest in that already purchased. The Israelites would haue bin much weakened, if these had staid behind. Therfore they do here promise that they wil go formost of all. Wee saw before that it is God only that giueth the victory, yet we see the meanes are not neglected. Howsoeuer therefore wee ought not to put our trust & confidence in the meanes, yet wee must carefully vse the same, that so wee may be able to performe those things which the law of God and our calling require of vs. Againe, in their disclaiming inheritance beyond Iordan, we learne that euery one should be contented with that estate that God hath allotted vnto him, whatsoeuer it be. Moreouer, we see how these two Tribes offer themselues to be companions with their brethren, in passing ouer Iordan, and in conquering the land,Doctrine. We must haue a fellow feeling of others miseries. & in taking such part as they did. This teacheth, That it is the duty of all Gods Children, to haue a fellow-feeling and compassion of the miseries & afflictions of their brethren, 2 Sam. 11, 11. Heb. 13, 3. 1 Cor. 12, 26. Rom. 12.15. When Abraham heard that Lot was taken prisoner, he armed his seruants, & sought to recouer him out of the handes of the enemies, Gen. 14, 14. Moses also chose to suffer aduersity with the people of God, & to leaue all his preferment in Pharaohs Court, Heb. 11: he would not enioy the pleasures of sin, when the church endured the misery of aduersity.
Reason 1 The grounds follow. First, wee ought to haue brotherly loue in vs, not onely loue, but brotherly loue: this wil worke in vs a pittifull heart toward those that are afflicted. The Apostle Iohn professeth himselfe a cōpanion with the Church in tribulation, in the kingdom and patience of Christ: he was greeued for their greef, & the bowels of compassion were mooued in him for their afflictions, Re. 1, 9. And the writer to the Hebrews saith, Let brotherly loue continue, Heb. 13, 1. Secondly, this dutie performed leaueth a blessing behind it, God hath rewarded it, for therby some haue entertained Angels vnawares, Heb. 13, 2: and he will reward it alwaies. Thirdly, Christ accounteth this as done to himselfe: when his children are refreshed, he is refreshed: when they are cloathed, or fed, or visited, or comforted, he is cloathed, & fed, and visited, & comforted, Math. 25, 35. Fourthly, we are members one of another, as we are ioyned vnto Christ, as members to the head, & are mystically made one with him; so all the faithfull are fellow-members of the same body. In the members of the body, if a thorn run into the foot, the head stoopeth to it, the eies look vpon it, the fingers pull it out, the eare wil heare what is good for it, the hād wil apply salue to it, the tongue wil ask counsel for it. So it should be with the members of Christ, if they be not dead or rotten. Lastly, we ought to shew our selues to be careful one for another, and desirous to doe good one to another, as 1 Cor. 12, 25. There should bee no schisme in the body, but the members should haue the same care one for another.
This teacheth, that there is a communion among Ʋse 1 the Saints, consisting not only in reioycing & in the vse of gifts & blessings, but also in compassion and mourning one for the hurt of another; and therefore Peter exhorteth,1 Peter 3, 8. Be ye all of one mind, hauing compassion one of another: loue as brethren, be pittifull, be curteous. The hart of one must be the heart of all, & whosoeuer shunneth the communion of Saints in time of misery, shall neuer haue their communion in the kingdome of glory. Euery one is ready to professe this communiō in prosperity, but are ready to deny it in aduersity. But as they that will reigne with Christ must first suffer with him, so they that wil reigne with his members in heauen, must first suffer with them also on the earth. This is an excellent priuiledge, to haue our communion with the Saints. We are as freemen of Gods City which is aboue, wee must therefore enioy the priuiledges thereof in common. And hereby wee may assure our selues to belong to God,Rom. 12.16. if we be alike affectioned one to another. Do we at any time heare of the tribulations of the Church? and do we inwardly lamēt for it? Let vs comfort our selues in this, it is a notable signe yt we are members of the church. Do we heare that our neighbor churches are troubled with dissentions & diuisions, that heresies are broched among them that heretiks and pestilent seedmen are entertained among them, that the ancient doctrine preached & professed, is repealed, and that the parts of that body are ready to bee miserably torne in pieces? & doth the meditation of this affect vs, that we can secretly mourn for it, and say with the Apostle,Galath, 5, 12. I would they were euen cut off which trouble you? this sheweth indeede that we are of the communion of Saints. Are any of our brethren in particular in heauines? haue they sorrow? and can we greeue for them as if the affliction were our own? then we may perswade our selues that wee haue a communion not only with our brethren, but with our head Christ Iesus himselfe, which is the foundation of all true comfort and consolation.
Secondly, we may conclude, that dead-hartednesse, Ʋse 2 and the want of Christian compassion in the distresse of the Saints, prooueth vs to bee no true members at all of the [Page 1204] body of Christ. If wee haue meanes put into our hands, and do not helpe them and releeue them; or if we want ability, if there bee not a passion and commiseration in our hearts, how doth the loue of God dwell in vs? Nay, this is a fearfull token and manifest signe of little or no grace as yet bestowed vpon vs. Here is no mutuall affection, to reioyce together, and to mourne together. There is a generation that repine and grudge at the good and happie estate of their brethren, and haue euill eyes toward them, because God hath bene gracious vnto them: this was in Cain towards Abel, in Saul toward Dauid, in the Scribes and Pharisies toward Christ, in Abimelech toward Isaac, in Laban toward Iacob. There is a generation that feast and fill themselues, that laugh and reioice, that are merry & sport themselues when the poore Saints grone and are grieued; whereas we should be ready to communicate with them, & somwhat to asswage their greef and comfort their hearts in their affliction, we should helpe them to beare their burthen in a common affection. The holy man Iob protesteth that hee neuer reioyced at the destruction of him that hated him, neither lift vp himselfe when euill found him, chap. 31, 29. The Prophet Obadiah telleth the proud & insolent Edomites that shame should couer them,Obad. ver. 21. & they should be cut off for euer, because they reioyced ouer the children of Iudah in the day of their destruction, and spake scornfully and despitefully in their distresse, Rase it, rase it euen to the foundation thereof, Psal. 137, 7. Thus doeth the Prophet Amos reprooue the wantonnes of Israel, chap. 6, 1, 4. Woe to them that are at ease in Sion, that put away far from them the euil day that lye vpon beds of Iuory, and stretch themselues vpon their couches, that eate ye Lambes out of the flocke, and the Calues out of the midst of the stall, that drinke wine in bolles, and annoint themselues with the cheefe oyntment, but no man is greeued for the affliction of Ioseph. There is a generation that can mourne and reioyce in temporall things, when they see their brethren in affliction they are greeued, and when they behold them prosper they are glad, when both these may be meere naturall affections, and may also proceed from naturall men. But we must extend this fellow-feeling (if we will be assured, that it is right) more to spiritual then to temporall cases. For let vs mourne neuer so much for their losses in temporall things, yet except we can more earnestly lament their spirituall decayes thē their worldly distresses, and reioyce more heartily for the accesse of heauenly graces, then the encrease of transitory riches, this our affection is no better then a corruption, it can minister no comfort vnto vs at all, Luk 1, 58. Phil. Ʋse 3 1, 3. 2 Iohn 1, 2. Thirdly, we ought to bee so carefull of the good one of another, that wee should enquire of the state of the church & of Gods people in other places, how they fare, what they want, in what condition they stād. Many think themselues excused from helping those that are in neede, if they can say, I knew not how it went with them, I was ignorant of their condition: but they are ignorant, because they will be ignoran [...]; they know it not because they will not learne. This is a willing, nay a wilfull ignorance. It is noted of Nehemiah that he asked his brethren concerning the Iewes that were deliuered, which were of the residue of the captiuity, &c. Neh. 1, 2, So did Dauid enquire after he was put in peaceable possession of the kingdom, who was left of the house of Saul, that he might shew him kindnesse for Ionathans sake, 2 Sam. 9, 1. So did Paul & Barnabas returne backe to the places where they had preached the Gospel, confirming the souls of the disciples, and exhorting them to continue in the faith, Acts 14, 21, 22. & 15, 36. And Paul often enquired of the brethren that came vnto him, whether they stood firme and fast in the faith, and resisted the false Apostles that sought to corrupt the sincerity of the Gospel. Wee should make diligent search of the temporall estate of our brethren, but much more how they stand toward God, how they do increase in the best things, that we may reioyce in their standing, and mourne in their decaying, and thereby bee prouoked either to giue God praise & glory for their continuance and perseuerance; or to pray to him to open theyr eyes to see their weaknesse, their standing stil, or going back, or leauing their first loue, that so they may repent and do their first workes.Reuel. 2, 5.
Lastly, it is our duty euen to aduenture our Ʋse 4 persons and estate for our brethren, if by any means we may releeue the distressed. This we see in Abraham toward Lot, Gen. 14: Moses refused to be called the son of Pharaohs daughter, but visited his brethren, and when he saw an Egyptian offer one of them wrong, Hee defended him, and auenged him that was oppressed, Acts 7, 24. So it was with Obadiah that liued in Ahabs Court, when Iezabel raised hot persecution against the prophets of God, he took them, and hid them, and fed them in a Caue, not fearing the fiercenesse of their enemies, 1 Kin. 18. The like we see in Ester, a notable nursing mother of the Church, she went boldly to the King with this resolution, If I perish, I perish, Ester 4. verse 16: to haue the liues of her people giuen at her request, chapt. 7. verse 3. Many in our dayes thinke they haue gone far in Christianity, and take themselues to be notable and zealous Christians, if they wish wel vnto the state of the Church, or be not open enemies vnto it. But it is not enough to wish the good of it, except by all meanes we labor to procure it, and learne to cast down all that wee haue, and bee content to licke the dust of the Churches feete. Many will needes be accounted to bee the friends of the Church, who wil hazard neither goods, nor frends, nor honor, neither the fauor of great men, nor the credit of the world, much lesse either limbe or life: wheras the Apostle teacheth, yt this is true loue, [Page 1205] To giue our liues for the brethren, 1 Iohn chapt. 3. verse 16.
20 And Moses saide vnto them, If ye will do this thing, if yee will goe armed before the Lord to warre:
21 And will go all of you armed, &c. vntil he haue driuen out his enemies, &c.
22 And the land be subdued, &c.
23 But if ye will not do so, behold, yee haue sinned against the Lord, and be sure your sin will find you out.
24 Build you Cities, &c.
25 And the children of Gad, &c.
26 Our little ones, our wiues, &c.
27 But thy seruants, &c.
Heere we haue the conclusion of the whole controuersie betweene these tribes and Moses, and vnder what conditions hee assenteth vnto them, that there might be no mistaking one of another. The summe whereof is this: If they would go vp armed before their bretheren, and go forward with them vntill their enemies were cast out, then they should return backe againe, and be guiltlesse before the Lord, and this land should be their lawfull possession: if not, they should be guilty of sinne before the Lord, and should not bee able to escape the vengeance of God. These conditions propounded by Moses, are approued by the Tribes, who promise that they wil leaue their wiues, and children, and families behinde thē, and passe ouer armed for warre before the Lord to battell. From hence I might handle sundry instructions that arise: in Moses we see his patience in hearing and determining, and therefore it is the duty of Magistrates willingly & patiently to hear the people. Again, these two Tribes and halfe might not be discharged, till they had finished the Lords worke, and therefore in all good duties perseuerance is necessary, and we must continue to the end, as wee haue shewed, chapt. 7. Lastly, Moses threatneth, that if they sinned against the Lord, they might be well assured their sin would find them out, that is, the punishment of sinne shall certainly fall vpon you, therefore sinne and the punishment of sinne are vnseparable companions, as we see in Kingdomes, Cities, Families,Doctrine. The onely cause of punnishment is sinne. and particular persons that haue offended against him. And hereby we may obserue that the only cause of iudgement and punishment is sin. God is neuer displeased with any people or person but for their sinnes, Esay 43, 24. & 63, 10. Hos. 4, 1, 2. This is farther confirmed in the examples of his iudgments, that fell vpon men and Angelles, kingdomes and States, houses and persons, they haue bin destroyed & subuerted for sin, 1 Cor. 10.8, 9, 10.
Reason 1 The grounds hereof follow. First, sinne is the transgression of the law, 1 Ioh. 3, 4. and 5, 17. so defined by the Apostle, he gaue a law to al, which he would haue to be kept: now then when this is broken and transgressed, it cannot be but he should be offended, and execute punishment against those that break it. Secondly, God is holy, yea most holy, and therefore cannot but punish sin wc is directly opposite to the holines of his nature. The more iust and righteous a Iudge is, the more he is greeued at the enormities of malefactors that he hath to deale withall: so in this case, God being most holy and righteous, nothing can be so offensiue and displeasing vnto him as the sinnes of men which are committed against him. Thirdly, sin is the destruction and condemnation of the creature, and bringeth the ruine of soule and body. The Apostle teacheth, that the wages of sin is death, Rom. 6, 23: it is the cause of naturall death, of spirituall death, of eternall death.
If God doe thus hate sinne, that it draweth Vse 1 from him all plagues vpon vs, then it giueth wicked men to vnderstand what they are in ye sight of God; nothing but such as displease, greeue, and prouoke him by their sinnes, and therefore he hateth them as his enemies, and setteth his face against them, as the Iudge setteth himselfe against euill doers, and a Prince setteth himselfe against rebels that do resist against him. There cannot be a greater miserie then for a man to commit sinne, because it is that which is so highly displeasing to God, & the procurer of his displeasure and indignation against the committers of it, and therefore this pointeth and painteth out the most fearefull estate of all wicked sinners that liue & yet are dead in their sinnes, seeing God is such an enemy vnto them, and they vnto him. Some thinke the onely miserable condition to bee, to liue in pouerty and neede and want of all things, in reproch and contempt, in famine & dearth of all things, in hunger and nakednesse, in sickenesse and diseases: howbeit these are greatly deceiued, who are themselues so much the more miserable that they know not what misery is, neyther wherein it consisteth. Our sinnes are the true sores and sicknesses. To follow them with greedinesse, & desire them as the hungry man doth after meate, or he that is a thirst after drinke, is the true misery. Such as liue in sinne are the onely dead men. Luke 9, 60. 1 Tim. 5, 6.
Secondly, it instructeth euery one of vs how Vse 2 we ought to walke before God, namely, to be greeued for our greeuing of God with our sins, & to be offended wit [...]our selues for offē ding of him. A father will be very angry with those persons wc draw on their children to destruction: it is not therefore much to be maruelled at, yt sin is so hatefull to God, seeing it is that which is the ruine & downfal of his chiefest creatures. And as sinne is in the account of God, so it ought to be esteemed of vs: he hateth and detesteth nothing more, nothing so much: if then we wil approue our selues to be his children, we must abhor it as Gods sworne enemy and ours. Nothing can prouoke him against [Page 1206] vs but our transgressions. Hee will neuer hate vs for our pouerty, or penury, or necessitie, or infirmity; it is onely impiety that can make a separation betweene God and vs, and therefore we must take heede we doe not prouoke him to anger by them, and let vs rather bee greeued for our sinnes, then greeue the Lord with them. If a sonne see his father greeued with him for his wicked wayes, he will bee greeued with himselfe for it. So ought it to be with vs if we be the children of God, and belong vnto him; we must labour to bee out of loue with our selues for our sinnes, and to hate them all whatsoeuer they bee, least the Lord should bee compelled to hate vs, and make vs greeue and weepe for them when it shall be too late,Matth. 8, 12 and when our shedding of teares shall be ioyned with gnashing of teeth, and neither of them proue to bee acceptable vnto him, or profitable to our selues.
Vse 3 Thirdly, it leadeth and preacheth vnto vs repentance of our former sinnes, and neuer to returne vnto them againe, because they are so displeasing vnto God, and so effectuall, to bring downe all his iudgements and punishments vpon vs. If God were indifferent when we haue sinned, and neither pleased nor displeased with vs, then the matter were not great, we also might be indifferent, & not regard whether wee repent, or doe not repent; but seeing sinne bringeth all iudgement, it is time for vs to iudge our selues, that so we may preuent his iudgements. For seeing it is that which is so odious and loathsome vnto him, we ought to auoyd it, and to take heed of delighting in it. They that loue, feare to offend him whom they loue: that we may therefore shew our selues to bee the louers of God, let vs labour to the vttermost of our power, to take heede of greeuing and offending him by our sinnes. But when a man committeth sinne against God, doth he thinke God will punish him, or not? If he thinke he will, then what great folly is it for him to runne on still in his sinnes, for which he must be punished? If hee thinke he will not, then what wickednesse & vnthankfulnesse is it for him to offend so louing a God, that is not offended with him for all his sinning against him? All these things do serue as so many motiues to stirre vs vp to the practice of repentance, that so God may repent of his plagues toward vs.
Vse 4 Lastly, this serueth for matter of imitation. For if God be thus displeased with sinne, which neuer leaueth or ceaseth to hunt after the sinner till it finde him out, then euery one of vs that would shew our selues to haue any part in God, or to beare his image, must labour to be of the same minde, and to haue the same affection against sinne that God hath, to hate it as he hateth it, and so to bee displeased as well at our owne sinnes, as at the sinnes of others. For he can neuer be truely displeased with his owne sinnes, that is not also greeued with the sinnes and offences of others. As then wee are touched and troubled for our owne sinnes, so should wee be for the sinnes of our friends, of our families, and of those that we haue any way to deale withall, forasmuch as it is that which doth so much greeue the Spirit of God.
28 So concerning them, Moses commanded Eleazar the Priest, and Ioshua the sonne of Nun, and the cheefe fathers of the tribes of the children of Israel.
29 And Moses saide vnto them, If the children of Gad, and the children, &c: will passe with you ouer Iordan, &c: then yee shall giue them the land of Gilead for a possession.
30 But if they will not passe, &c.
31 And the children of Gad, &c: answered, saying, As the Lord, &c.
32 We will passe ouer armed before the Lord into the land of Canaan, that the possession of our inheritance on this side Iordan, may be ours.
The third part of the chapter followeth, handling the full agreement of ye whole matter, and the execution following after the agreement, wherby these tribes are put in possession. Moses committeth the matter to Eleazar the Priest, and to Ioshua the son of Nun, & gaue charge to them to see it performed. For inasmuch as he was not himselfe to enter into the land, hee taketh order, that if the former conditions were obserued by the Reubenites and Gadites, they should haue the land of Gilead for a possession: if not, they should bee compelled to haue possession among the rest in the land of Canaan; teaching thereby, that it is our duty to further & promote the good of the Church and Commonwealth not onely while we liue, but also after our departure out of this world. And in the tribes we see that all lawful promises, euen such as are made to our hindrance, are faithfully to be performed. But in the example of these tribes marke a further point, how willing they are to ioyne together to procure the common safety, and set the rest of their brethren out of danger,Doctrine. It is the dutie of Gods children, to helpe the church, & to free it from danger. wc was like to be great & long: they would not forsake them til their enemies were subdued. This teacheth yt it is the duty of Gods children to put foorth themselues in the common cause, to helpe the church, and to free it from danger. This point hath warrant both by precept & practice. It is the counsell of Salomons mother, Prou. 31, 9. Open thy mouth in the cause of the dumbe, &c: and to shew the great importance of this precept, hee repeateth it againe, Open thy mouth, iudge righteously, and pleade the cause of the poore and needy, verse 10. The Apostle chargeth the Hebrewes to remember those that are in bondes, and in affliction, as if themselues were afflicted, Heb. 13.3. And they are remembred not so much when they are thought vpon, or are in our mindes, as when they are releeued and [Page 1207] helped out of theyr misery. For as we remember God when we serue him, so we remember the needy when we succour them. It is noted of Saul and al Israel, that they went to releeue Iabesh Gilead when it was beleagred by Nahash the Ammonite, who would make a couenant with them vpon no other condition, but that he might thrust out all their right eyes, and lay it for a reproch vpon all Israel, 1 Sam. 11, 1, 2. So did Dauid and his men goe to releeue Keilah, spoyled and oppressed by the Philistims, chap. 23, 5. The booke of the Iudges is full of this argument, they thought it theyr duty to releeue the enthralled estate & poore condition of the Church, lying vnder the hard yoke and heauy seruitude of the Moabites, the Canaanites, the Midianites, the Ammonites, the Philistims, and sundry others. So that all Gods seruants, although themselues were free from trouble, yet must they put too theyr hands, and set too theyr shoulders, and employ all theyr strength, as farre as God enableth them, to deliuer the Church from trouble, and to procure the present benefite and good estate thereof. Wee shewed before in this chapter, that we must haue some compassion and a fellow-feeling of the miseries and afflictions of Gods people: this doctrine goeth farther and pierceth deeper, and teacheth that we must put foorth our selues to maintaine the publike cause of the afflicted church, and procure the peace thereof.
Reason 1 And so much the rather wee ought to doe this, because of the wicked mindes and wretched endes that the vngodly set before theyr eyes. For what is it, I pray you, that the enemy, the common aduersary and oppressour of the Church looketh after and layeth before him? Is it the persons of them that they seeke to spoyle? or is it to take away theyr goods and substance from them? or any other thing that might bee deare vnto them in earthly things? All these indeed are sought after, but are these the chiefe marke and scope that they ayme after? or would these (taken away) cō tent them? No, no, they shoote at a farther thing, to deface the seruice and worshippe of God, and to blaspheme his glorious Name, being themselues the children of darknes and not able to beare the light of the truth, they oppose themselues against the same. The Citties and Altars of our GOD ought to bee of greatest account and in highest price, more deare to vs then thousands of gold and siluer, for wc we must be content to leaue father and mother, wife and children, that we may with freedome of conscience enioy & professe the truth. This meditation was it that moued Ioab, when he went out with a strong hand & saw the enemies gathered together to roote out the Church out of the Land, and the truth out of the Church, to fight against them, 2. Sam. 10, 12. Be of good courage, and let vs play the men for our people, and for the Cities of our God, and the Lord doe that which seemeth him good: whe [...]e hee sheweth, that the chiefe motiue to waxe strong and valiant in battell, was to maintaine the Cities and seruice of God.
Seco [...]y, this hath promise of a great blessing Reason 2 and a good yssue; it is no vaine or fruitelesse thing whereunto we are moued. Many men are discomfited and quite out of heart, because they see no blessing annexed. But howsoeuer the persecuter and oppressor for a time preuayleth and entreth into the houses and habitations of God, yet theyr destruction sleepeth not: God hath reserued them as the chaffe before the winde, and as the stubble before the fire. Resting therefore on the gracious promises of God, and knowing that Heauen and earth shall perish, Math. 5, 17. but no one iote shal passe or faile from his word, beeing assured that the couenant that he hath made, is surer then the couenant of the day and the night, of the Sun and of the Moone; wee must arme our selues with this assured perswasion, that the destruction of the enemy is determined: as Esay 16, 3, 4. speaking to Moab, he saith, Take counsell, execute iudgement, &c: then he addeth the reason, for the extortioner is at an ende, the spoiler ceaseth, the oppressours are consumed out of the Land, Esay 16, 3, 4. Wherefore, albeit the enemies of God and his people seeme long to florish, to glory in theyr wickednesse, and to insult ouer the godly that are vnder the crosse, yet they shall not escape the wrath and vengeance of God: so that none should be ashamed to thrust thēselues into danger to maintaine the common cause of the Church.
The vses follow. First, this putteth vs in Ʋse 1 minde of the estate of the faithfull, which oftentimes endure more trouble in this world both inwardly & outwardly, then any other; as were easie to be shewed and proued by the examples of Abraham, Isaac, Iacob, Ioseph, Iob, Ieremy, Dauid, and Christ himselfe the perfect patterne of suffering affliction. It was no otherwise with his Apostles also, and experience teacheth vs, that the church in this world fareth no better, as it complaineth, Lamen. 1, 12. Is it nothing to you, all yee that passe by? Behold and see, if there bee any sorrow like vnto my sorrow, which is done vnto me, wherwith the Lord hath afflicted me, in the day of his anger. Thus it pleaseth the Lord to weane them from the loue of the world, because he loueth them, & would haue them long after heauen and heauenly things. We are oftentimes so peruerse and vntoward, that we must be put into the fire that we may be refined and reformed, and must endure many greeuous corrections that we may bee framed to delight in spirituall things. Besides, Satan and his instruments do hate vs and labour continually to seeke our destruction; and therefore let vs neuer promise to our selues worldly peace and prosperity, neyther be offended at the great afflictions which we heare to come vpon the godly, but rather prepare our selues to looke for one trouble to come vpon the necke of another, [Page 1208] whiles we liue vpon the earth.
Ʋse 2 Secondly, conclude from hence the fearefull, wofull, & miserable estate of the church, when all the friends and comforters of it are gone, when they that should be the shield and shelter of it do flye backe and dare not shew theyr faces, as often it falleth out, then onely faith for the present, and hope for the time to come, must hold vp our heads that we sinke not into the bottome of despayre. This is it which the Prophet saith, I looked, and there was none to helpe, and I wondred that there was none to vphold: therefore mine owne arme brought saluation to me, &c. And I will tread downe the people in mine anger, and make them drunke in my fury, &c. Esay 63, 5, 6. When Haman the aduersary of the Iewes, whose malice was hereditary vnto him and deriued from his fathers, had plotted the ruine of the Church, in what weak and desolate estate had it beene, if Mordecai and Ester had not procured the safety of it? Was it not taken out of the iawes of the Lyon, and pulled out of the pit of death? In such times, we must cast anker in heauen, and make the Lord of hoasts our onely confidence.
Ʋse 3 Thirdly, conclude from hence, that it is a fearefull thing when men become oppressors of the Church. For if euery one from the highest to the lowest should be a succourer & defender thereof, then none brought vp in the bosome of the Church should be an oppressor of it. But how many haue there beene who haue lifted vp themselues against it, not onely open enemies, but close vnderminers, who kindle the coales of their owne confusion, and haue beene consumed in the flame that they haue raised? The Prophet Obadiah concludeth this point, ver, 10: For thy violence against thy brother Iacob, shame shall couer thee, and thou shalt be cut off for euer, &c. as thou hast done, it shall be done to thee, thy reward shall returne vppon thine owne head, Obad. verse 10, 15. And touching the persecuting Babylonians that carried the people away captiues, and scoffed at them in the day of their calamity, the Prophet foretelleth their finall ouerthrow, Psalm. 137, 8, 9. O daughter of Babylon, who art to be destroyed: happy shall hee be that rewardeth thee as thou hast serued vs: happy shall hee be that taketh and dasheth thy little ones against the stones. Wo therefore to all the enemies of the Church in generall, or to any particular soule that serueth the Lord; they are also enemies to God himselfe.
Ʋse 4 Lastly, none liuing in the Church must bee ignorant of the state of the Church; euery one must take notice how things goe in it, whether it go forward or backward, encrease or decrease, grow better or worse. Wee are come for the most part to this, to content our selues with looking to our priuate wealth & particular estate, as if we had nothing else to thinke vpon, but to follow our profits and delights. So it was with the people after their returne from captiuity, they built their owne houses, but they let the house of God alone: they were very busie in seeking their owne commodities, but they were wholly vnmindfull of the seruice of God, and therefore they said, The time is not come, ye time yt the Lords house should be built: whom the Prophet reproueth, saying, Is it time for you, O ye, to dwel in your sieled houses, & this housely waste, Hag. 1, 2, 3. Others there are that shrink back for feare, and dare not aduenture, and being moued, they plead ignorance, they pretend they know nothing. But the Prophet denounceth a woe against them that are at ease in Sion, Amos 6, 1. If euery one ought to bee helpfull to the Church, and to put on the bowels of pitty and compassion, how shall we excuse our selues & say, we knew not what was wanting, or what was amisse or out of course? For euery one at his owne perill, must know the perils of the Church, and be touched with a feeling of thē, and ignorance shall excuse no man. It is an excellent saying of Salomon, Prou. 24, 11, 12, 13. If thou faint in the day of aduersity, thy strēgth is small: if thou forbeare to deliuer them that are drawne foorth to death, and those that are ready to be slaine; If thou saiest, Behold, we knew not of it, doth not he that pondereth the heart, consider it? and he that keepeth thy soule, doth not he know it? and shall not hee render to euery man according to his works? The Lord suffereth his people to fall into sundry tentations and into great dangers, not onely to try their faith, and to proue their constancy, but likewise to manifest their loue & affection that seeme to be out of gunshot, as Ester 4, 14. 2 Tim. 1, 16, 17, 18. Ier. 39, 16, 17, 18.
33 And Moses gaue vnto them, euen to the children of Gad, and to the children of Reuben, & vnto halfe the Tribe of Manasseh the son of Ioseph, the kingdome of Sihon King of the Amorites, and the kingdome of Og King of Bashan, &c.
34, 35, 36. And the children of Gad built Dibon, and &c.
37, 38, 39. And the children of Reuben, &c. 40. And Moses gaue Gilead, &c.
The inheritance that was giuen vnto these Tribes is heere particularly described, to wit, what Cities befell vnto them, which they diligently fortified, and couragiously expelled the enemies that dwelt in them. Out of these words some questions are breefely to bee decided. And first touching the changing of the names of the Cities which befell to the children of Reuben, verse 38, the question may be asked, Wherefore their names were changed? The answer is, that without question ye cause of this change was, that the former names giuen of ancient time were meerely Idolatrous, for both of them had their names of the Idols, which ought not to be had in remembrance, neyther to be heard out of their mouthes, Exod. [Page 1209] 23, 13. Obiection. Psal. 16, 4. Secondly, from hence a doubt ariseth, how Moses can bee sayde to giue Gilead to Machir the sonne of Manasseh, and how he dwelt therein? for may we thinke that Machir was then aliue? I answer, Answ. It is not likely that he liued vnto this time; rather we must vnderstand the sonnes and posterity that came of him. So the children of Israel are called Israel, and the sonnes of Edom by the name of Edom. He that knoweth not this, knoweth nothing. Thus it is said that Iudah spake vnto Simeon his brother, Iudg. 1, 3, yet neyther of them was aliue in many ages before, & therefore it must be vnderstood of theyr posterity. The like we see, Gen. 48, 22. I giue vnto thee one portion aboue thy brethren, which I haue taken out of the hand of the Amorite with my sword and with my bowe. Where Iacob bequeatheth vnto Ioseph by his last will and testament a double portion of the Land, 1 Chron. 5, 2. By Ioseph we must vnderstand his posterity, for in his owne person he inherited nothing, but dyed long before: and by the sword and bow of Iacob, wee must vnderstand the Ephraimites which helped to conquer the Land, and were a mighty people in Iosuahs time, Iosh. 17, 14, 18. Obiect. But it is an harder question to determine how Iaer is saide to be the sonne of Manasseh who doubtlesse did belong to another Tribe? For in the Genealogies mentioned in the booke of Chronicles, it is euident that hee was the sonne of Segub, the sonne of Hetzron of the Tribe of Iudah, 1 Chron. 2, 22. I answer, Answ. he is reckoned of the Tribe of Manasseh by the mothers side, not by the fathers. For it is plaine in the Chapter before named, that Hetzron the son of Iudah married the daughter of Machir the sonne of Manasseh, 1 Chro. 7, 13.Ad difficil. loca in Num. c. 131. And Drusius obserueth, that many such examples are found in the Priests which married wiues of other Tribes. Now the cause that he had possession in another Tribe is, because his inheritance fell in the Land of the Amorites on this side of Iordan, not in the Land of Canaan on the other side. Out of this diuision, wee might obserue, in that the children of Gad build Cities, that the building of fortifications and strong holds is not vnlawfull, prouided that we put not our trust & confidence in them, Obad. verse 3, 4. And that the children of Machir tooke the Citties of the enemies, we learne that the people of God are oftentimes victorious in battell. But to passe ouer these, obserue a notable point of theyr sincerity in cleauing to God, and abolishing the monuments of Idolatry, that they would not reteyne ye former Idolatrous names of the two Citties, Nebo, and Baalmeon, but changed them, that they might no more bee had in remembrance, nor the people whom God had chosen to be holy vnto himselfe,Doctrine. The reliques & monumēts of Idolatry are to be abolished. bee acquainted with them. This teacheth that God will haue the remnants and monuments of Idolatry to be vtterly abolished, and all occasions that might draw vnto it to be taken away: not only Idolatry it selfe to be destroyed, but the memoriall of it, and the meanes that may bring it among his people againe. Hence it is, that the Apostle Iohn chargeth the Church, not onely to beware of Idolatry, but of the Idols themselues, 1 Iohn 5, 21, for hee shutteth vp the Epistle with this, Little children, keepe your selues from Idols. If we suffer Idols to haue entrance into the Church, wee shall not long bee free from Idolatry it selfe. Therefore the Prophet declareth his hatred as well of the one as of the other, when hee saith, I will not make mention of their names with my lips, Psalm. 1 [...], 4. Zach. 13, 2. When God promiseth the ouerthrowing of Idolatry, he promiseth withall the vtter destroying of the Idols themselues, and that the remembrance of them shall bee cut off and perish out of the mindes and mouthes of men, Esay 1, 18, and 30, 22. Hos. 2, 17.
The reasons are plaine; First, because God Reason 1 would not haue his people snared by such occasions: for they are as stumbling blocks layd before his people to cause them to fall, and therefore the Lord saith, Deut. 7, 25. The grauen Images of their gods shall yee burne with fire, thou shalt not desire the siluer or gold that is on them, nor take it vnto thee, lest thou bee snared therein.
Secondly, it is sayde to be an abhomination Reason 2 to the Lord, Deut. 7, 25: for whatsoeuer is vnpure is abhominable vnto him, and our nature is prone to this false worship, & is hardly kept from a corrupted religion.
This teacheth vs first of all what to thinke Ʋse 1 of the religion of the Church of Rome; for as it is a false Church, so it is vpholden by a false religion, wherein not onely some reliques and remnants of Idolatry are to be found, but most grosse, open, and palpable Idolatry is maintained, like to that, practised by the Gentiles themselues. To manifest this to bee true in sundry particulars, first obserue that they teach men to worship things that are without sense, images of siluer and gold, of wood and stone, and yet they are vncertaine what worship to giue them. Aquinas, one of the chiefe schoolemen, and a principall pillar of the Romane faith, hath deliuered, that the Image of Christ is to bee worshipped with the same worship that is due to Christ himselfe, & that Christ himselfe remaineth in the Image. Bellarmine denyeth this, and teacheth that they may not teach so: neuerthelesse he holdeth a middle course, that the image may be worshipped, so farre as it doth represent Christ.
Againe, they teach that we are to worship the Saints: and yet it is certaine that some of them are false and feygned Saints, such as are so farre from being holy men, that they were neyther holy, nor men: as I haue shewed at large elsewhere, because they neuer had life nor beeing. Some they worship for Saints that are now by all probability in hell, and of whom themselues make question whether [Page 1210] they were saued, or not. Moreouer, they say we are to pray to the Saints, & that the Saints heare our prayers, and by that meanes they pray to the Image of the Saint: but whether they heare vs by the swiftnesse of theyr hearing, or by the reuelation of some Angel that standeth by vs and reporteth it to the Saint, we shall know of them when they know thē selues, but I beleeue they will take time and leysure to resolue vs. The like wee might say of theyr breaden god, whom they worship also, and looke for helpe from it: and yet they are altogether vncertaine, whether it bee the body of Christ or not, because theyr consecration dependeth vpon the Priests intention: so that we may truely say vnto them as Christ did to the woman of Samaria, Ye worship ye know not what: we know what we worship, Iohn 4, 22.
Ʋse 2 Secondly, this teacheth vs to abhorre and abandon all false worship whatsoeuer, as that which can neuer minister any peace or comfort of conscience; and labour to lay a good foundation that so we may bee established in the present truth. For doubtlesse this is the cause why many fall away and embrace superstitiō, because they were neuer wel grounded, neyther tasted the sincere milke of the word of God that they might grow thereby, 1 Peter, 2, ver. 2, 3.
And howsoeuer the Gospel haue bene purely preached, and professed in this Land, yet the greatest sort remaine as newters, or as indifferent men, neyther hotte nor colde, and consequently fitte to be made a prey vnto the wolues, I meane to the Priests and Iesuites that lye watching in corners for such proselytes, and when they haue gayned them, they make them sometimes two-fold more the children of hell then themselues. Wee must therefore be carefull to haue the principles of true religion planted in vs, that there is but one God, and one Mediatour betweene God and man, the man Iesus Christ; and that there is but one meanes to attaine to saluation. But the greatest part of our people know nothing at all as they ought to know. And let the Minister in conscience of his duty to GOD and the Church, preach in season and out of season, 2 Tim. 4, 2, yet scarse one among tenne is able to giue an account of their faith. They are content to liue in their ignorance, and despise knowledge, & are blindly led by blinde guides that cannot informe them in the wayes of the Lord, and so both of them fall into the ditch. Many shut their eyes because they will not see, and refuse to heare the word, which is a precious pearle of such price, that rather then they would want it, they should sell all that they haue to purchase it. The Prophet teacheth, that the people are destroied for want of knowledge, Hos. 4, 6, & thereby depriue themselues of the means of saluation.
Ʋse 3 Lastly, we should learne to eschew & auoid Idolatry in the very beginning, before by custome and continuance it be encreased. If we once entertaine it with the least liking and approbation, we shall neuer or hardly reclaime our selues, till we fill vp the measure of it. The Apostle exhorteth vs to abstaine from all appearance of euill, 1 Thess. 5, 22. And Iude admonisheth vs to hate the garment spotted with the flesh, verse 23. We must hate therefore as well the occasions and appurtenances of Idolatry, as Idolatry it selfe; as those things which bring much dishonour to God, and much hurt vnto our owne soules. Obiection. But some peraduenture will say, What need all these things? or what cause is there of so many words touching Idolatry & the remnants therof? all this might well enough be spared and passed ouer, forasmuch as heere are none of vs that are Idolaters; and if any haue beene so, that is forgotten and forgiuen long agoe. I answer, Answ. it is not to be denyed, but confessed, that we liue in a reformed Church, wherein Idolatry is swept away; and yet many do in this point much deceiue themselues, and are like the Pharisies that iustified themselues. For if we would examine our selues by the strict rule of the word of God, what Idolatry is, and what it is not, then certainely it will manifestly appeare, that in the Church of England there are Idolaters, yea notable Idolaters to bee found. The Law is plaine, and do we not reade what God saith, Exodus 20, verse 4, Thou shalt not make to thy selfe any grauen Image, neither the similitude of any thing: thou shalt not bow downe to thē, nor serue them? If these were asked of this Commandement, they would be ready to answer with the young man in the Gospel, All these things haue I kept from my youth, Matth. 19, 20. For we thinke commonly, that vnlesse we be popish Idolaters, to fall down before an Idoll & worship it, we be no Idolaters at all. But heereby we shew that we doe not vnderstand the Law of God, neyther the rules of interpretation. For as murther consisteth not onely in taking away life, but in hatred also and reuenge, as the Apostle Iohn testifieth, Whosoeuer hateth his brother is a murtherer, and yee know that no murtherer hath eternall life abiding in him, 1 Iohn, chapter 3, verse 15. Matth. chapter 5, verse 22: and as adultery consisteth not onely in the outward acte, but also in the inward and secret lustes of the heart: so may there be Idolaters, that do not fall downe and worshippe an Idoll, and there is an Idolatry in the heart, as well as in the practise.
The Apostle Paul in the second Epistle to the Corinthians, chapter 4, verse 4, calleth the diuell, The god of this world; and yet there are none in the Church that worshippe the diuell in any outward or visible shape, but they hate the thought of it no lesse then the deed. How then is it that many or that any make him their god, but that they beleeue in him, obey him, and trust more in him then they do in almighty God? Whereupon he concludeth that they are no better then worshippers of the diuell, [Page 1211] howsoeuer not in outward fashion, yet in the inward affection. So if we would examine our owne hearts and spirits by this law which is spirituall, we shall finde our selues to be grosse Idolaters many wayes. Many worship theyr wealth, and make theyr riches theyr god, and set it vp as an Idoll in theyr hearts, and this is one relique of Idolatry. These are they that thinke gaine to be godlinesse, 1 Tim. 6, 5. and are grosse Idolaters in theyr hearts, howsoeuer they neuer worshipped any visible Image. Againe, there are some that worship GOD with theyr bellies, Phil. 3, 19, such are the drunkards & gluttonous persons, howsoeuer otherwise they hate an Image, yet are they notable Idolaters in theyr hearts. There are also Idolaters of other sorts, and other reliques of Idolatry, some haue made theyr pleasure theyr god, this is the common sinne of great men; and these worshippe and serue theyr owne delights and pastimes, & loue them more then the Lord. Now whatsoeuer a man loueth better then GOD, that same he maketh to bee his God. Many such there are among vs, who albeit they abhorre the open worshipping of Images, yet in theyr hearts they reteyne the dregs of Idolatry and are indeed notable Idolaters. And if wee would make diligent tryall of our selues, and search into the secret corners of our harts by the cleere light of the word as with a candle, we should finde our places, persons, and times to be full of Idolatry; forasmuch as the most part haue preferred theyr pride, theyr couetousnesse, theyr lustes, before God himselfe, and therefore these are Idolaters, & haue ioyned themselues to Idols. And concerning those that haue liued heeretofore in Idolatry, and thinke that now they haue forsaken it, & therefore shall do well enough: let them take heed they do not deceyue themselues. For a man may leaue sinne, and yet not repent for it. A man may ceasse from the practise of it, and yet not hate it, neyther turne vnto God. And doubtlesse, if these men can yet laugh heartily at theyr former practises, and make a iest and sport in telling what they haue done before an abhominable Idoll, they may iustly suspect that they remaine filthy Idolaters still, and if occasion were presented vnto them againe, they would fall afresh to theyr former Idolatry, as the dogge to his vomite. I say therefore vnto such, that without vnfeyned repentance there is no saluation, but as they liued in Idolatry, so they shall dye Idolaters, and be condemned with Idolaters eternally, Reuel. 21. verse 8.
CHAP. XXXIII.
1 THese are the iournies of the Children of Israel which went foorth out of the Land of Egipt, with their armies, vnder the hand of Moses and Aaron.
2 And Moses wrote their goings out according to their iournies, by the commandement of the Lord: and these are their iournies according to their goings out.
3 And they departed from Rameses in the first Moneth, on the 15 day of the first Moneth: on the morrow after the Passeouer, the Children of Israel went out with an high hand in the sight of all the Egiptians.
4 For the Egiptians buried all their first borne which the Lord had smitten among them: vpon their gods also the Lord executed iudgements.
5 And the children of Israel remoued from Rameses, and pitched in Succoth.
6 And from Succoth, &c.
AFter the inheritāce was giuen to the two Tribes & the halfe on this side Iordan, Moses describeth by the commandement of the Lord the places of their abode in the Wildernesse, their seuerall mansions where they pitched, & their Tents vntil they entred into the Land of promise. In this Chapter consider two points. First,The contents of this chapt. the seuerall mansions and stations where the Israelites rested and stayed. Secondly, a law and commandement how they should behaue themselues toward the Canaanites, and how their land should be diuided among thē. Touching the first, that is, theyr iournies in the Wildernesse, it is set downe generally, v. 1, and 2. and then particularly how God led them from place to place; first he noteth the place from whence they went till they came to the red sea; & afterward, notwithstanding theyr often infirmities and fallings from God, he brought them in despite of their enemies and all opposition of flesh and blood to the borders of the Land, which many of the faithfull before them desired to see, but did not see it, onely they beleeued the promise in theyr heart. The people of God had long bene deteyned in slauery and bondage, now GOD brought them forth with a mighty hand and an out-stretched arme, killing all the first born of Egypt, and destroying their Idols in which they trusted; whereupon the Egyptians were [Page 1212] striken with such a sudden astonishment and amazement, that they were not able to resist and withstand the Israelites, but were compelled to open them a free passage to depart. Thus thē they went out early in the morning, hauing eaten the Paschall Lambe the euening before: they had liued many yeares in great heauinesse, and endured many tentations in the Land of Egypt, but they go out thence with their young and with their olde, with their sonnes and with their daughters, with their flocks and with their heards in great ioy & much comfort of heart: so that they might say with the Prophet, Psal. 126, 1, 2. When the Lord turned againe the captiuity of Sion, wee were like them that dreame: then was our mouth filled with laughter, and our tongue with singing, then saide they among the heathen, The Lord hath done great things for them: the Lord hath done great things for vs, whereof we are glad. Thus doth the Lord turne the ioy of the wicked into heauinesse, and contrariwise the heauinesse of his children into ioyfulnesse. This teacheth vs,Doctrine. The Church is preserued from all dangers, and deliuered from bondage. that God preserueth his Church in the midst of dangers, when it wanteth humane defence and protection, and deliuereth it out of bondage and slauery wherein it is holden, Exod. 12, 22. Ezek. 9, 6. True it is, God doth many times giue ouer his people to serue hard masters, and to suffer many calamities for a time, yet in the end he deliuereth them when they call vpon him, Ier. 25, 11, 12. Mic. 2, 10. This truth standeth vpon good grounds.
Reason 1 For first, when he deliuereth them into the enemies hands, he doth it to correct them, and not to corrupt them; to bring them the neerer vnto him, not to cast them farther off from him; wherby it appeareth that he hath a purpose and meaning to redeeme them, and to bring them out of their hands. Secondly, God will neuer cast off his people, he loueth them with an vnchangeable loue, and therefore will accept them and receiue them vpon their repentance and humiliation. He hath a speciall feeling of their miseries, and therfore he will giue them deliuerance. Thirdly, God will magnifie his owne mercy and power toward his people, by giuing them deliuerance. It would haue beene a great dishonour to the great Name of God, if he had suffered the Egyptians to hold their rodde euermore ouer the Israelites, and the loynes of his people to be clasped and compassed therewith; therfore to shew his mercy and power toward them, & to magnifie his owne honour, he sent them deliuerance and brought them out of that horrible seruitude and captiuity.
Ʋse 1 This gracious dealing of God admonisheth the enemies of God, into whose hands hee hath for a time deliuered his people to bee Lords ouer them, not too much to tyrannize and triumph ouer them: because howsoeuer God suffer them to bee vnder their power for a while, that they lift vp their hands against them, and trample them vnder their feete, yet the Lord will not forget eyther to bee iust or mercifull, he will take them out of the snare of the hunter: and the more they haue insulted ouer them in the pride of their harts, the greater shall be their deliuerance: yea their deliuerance shall bee the cause of the destruction of these enemies. Thus did Moses speake to the Israelites, These Egiptians which yee haue seene, ye shall neuer see them againe any more for euer. Exod. 14, 13. So then we may conclude the wofull and wretched condition of all the Churches enemies, because albeit they seeme for a time to be as it were Lords of the earth, and to haue power in themselues to doe what pleaseth them, yet their turne shal be the next, and their destruction sleepeth not. For when the Israelites were deliuered out of the hands of the Egyptians that were cruell masters ouer them, it was not onely the cause of their shame, but of their destruction also, as appeareth in the death of all the first borne, and in that hee drowned Pharaoh and his host in the red sea: so that these things being duely considered, the wicked haue no cause at all to triumph and insult ouer the children of GOD when they haue gotten them in subection vnder them.
Secondly, this teacheth euery soule that Ʋse 2 belongeth to God, if he fall into this captiuity and estate to be ruled by cruell Lords, that they should suffer it with all patience: this is but for a while, Heauines may abide at euening, but ioy cometh in the morning, Psal. 30, for God will surely deliuer them. What though the bondage bee sharpe and bitter? yet this must be their comfort, they shall haue deliuerance out of all, and ought to nourish such hope in them, that although they see no meanes of deliuerance, yet they must looke vp to God, and waite his leysure, and in the ende they are sure of an happy yssue, Exod. 3, 9. God neuer afflicteth vs without iust cause, and therefore we should looke vpon our selues, and search our owne hearts: and labour to beare patiently our afflictions, whatsoeuer they be, whether they come before or after repentance. For doubtles whosoeuer shal search his owne wayes, shal not onely finde that God hath bin iust in punishing his sinnes, but that hee hath also bene mercifull in not laying greater iudgments vpon him, as iustly he might haue done; and therefore hee ought not to murmure against him, but patiently to beare his hand, knowing that the greatest punishments that almighty God inflicteth vpon vs are nothing so great as those which wee haue deserued at his hands.
Thirdly, we ought all to labour to be members Ʋse 3 of the true Church, that so these priuiledges may belong vnto vs. It is a very great honour to liue vnder Gods protection, and to abide vnder the shadow of the Almighty. If we be deliuered at any time from dangers, acknowledge that it is Gods preseruation, and be thankfull for it.
This should put vs in minde of two things: first, that if wee happen to liue vnder such a iudgement, we must stoope down our neckes vnder this yoake, and humble our selues vnder the most mighty hand of God, that hath brought so fearfull a iudgement vpon vs. For if we thinke it to be a iudgement, when the earth bringeth not foorth her fruite vnto vs; then much more may wee thinke it to bee a iudgement, when the earth is not able to beare a man, but casteth and vomiteth him out into captiuity, as the stomack doth grosse and euill humors out of the bodie. For this cause doeth the Lord charge the Israelites to keepe his statutes and his iudgements, That the Land do not spew them out also when they defile it, as it spewed out the Nations that were before them, Leuit. chapter 18. verse 25, 28. & 20. verse 22. And afterward he sheweth, that if they did not walke obediently before him, the land whither hee bringeth them to dwell therein, should spew them out; as Reu. 3, 16. Of all iudgements to bee carried into captiuity, is one of the greatest. The very mercies of the wicked are cruelty. Dauid made choyse to be vnder the plague and pestilence, rather then to flye before the enemy, because hee is vnmercifull.
Wee sit vnder our owne Vines and Figge-trees, wee haue seene no inuasion, nor heard any complainings in our streetes: wee know not what bondage meaneth, or to bee carried captiues into a strange Land: howbeit it is apparent that wee haue beene very neere vnto it, as neere to the pit as could bee, and yet not fallen into the same. For, if the Gunne-powder Treason had taken place, which was verie neere vnto the time appointed for the execution of it, we had long ere this beene in slauery and bondage againe vnto the bloodie Papists, who haue long lyen in waite for such a day: and albeit that be defeated, and all theyr imaginations bee scattered as chaffe before the winde; yet who knoweth how neere we may bee to as great captiuity? Wee are secure, and put away the euill day farre from vs, but the greater our security is, the neerer our captiuity may bee. We haue close and secret enemies amongest vs, neuer more lusty, and neuer more couragious then they are at this day, which are left to remaine amongst vs to be prickes in our eyes, and Thornes in our sides, and to vex vs in the Land wherein wee dwell, verse 55.
These neuer leaue plotting and conspiring our ouerthrow and destruction. Wee heare of rumours of Warre abroad, and spreadings of errours and heresies, which threaten ruine both to Church and Common-wealth; these are but the beginnings of sorrow. Againe, if we looke vnto our selues, our sinnes are very great, and call continually for vengeance vnto heauen at Gods hands, and no doubt he is comming downe to see whether wee haue done altogether according to the cry which is come vnto him. All these laide together and weighed as it were in a ballance, what can wee in reason and iustice expect, but that GOD deliuer vs into the enemies hands, and suffer them to carry vs captiue, and so make slaues and bondmen of vs?
Secondly, if any desire to enioy the land wherein hee dwelleth in peace and safety, let him labour not to pollute and defile it by his sinnes.
The Iewes had a promise of God to be his people, yet because of their sinnes, he suffered them to bee carried into captiuity, where they remained long in a strange land. Haue we any greater priuiledge then they? or may we expect to escape? No, if wee follow them in contempt of the word and other open sinnes, wee shall bee sure to follow them also in the punishment which will be answerable to our iniquities.
Lastly, this assureth vs that as GOD deliuereth his people from temporall danger and bondage, so hee will deliuer them much more from spirituall bondage. For if he will deliuer our bodies, hee will much more deliuer our soules; that being deliuered out of the hands of our enemies, we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life, Luke 1, 74, 75.
Wherefore wee ought patiently to waite his leysure, knowing that if hee haue such a speciall care of our bodies that must lye in the dust, to set them free from temporall bondage, hee will much rather deliuer our soules from spirituall bondage, wherein Satan holdeth vs. When Christ our Sauiour would shew that hee came to redeeme the soules of men, hee taught them by deliuering their bodies from diseases.
For when hee restored sight to the blinde by opening their eyes, what did it signifie but that hee came to scatter the darknesse of the minde, and to make them see that before saw not the light of the truth? as Math. 4, 16, The people that sate in darknesse saw great light: and to them that sate in the region and shadow of death, light is sprung vp.
The Prophets in the time of the Law smote the people with blindnes, that they knew not what they did, neyther whither they went, 2 Kings 6, 18: as the Angels did the Sodomites, so that they wearied themselues to finde the doore, Gen. 19, 11.
But Christ, to shew that hee came to seeke and to saue that which is lost, restored sight to the blinde, and opened the eyes of their vnderstandings: when hee healed the bodies of such as were lame and halted, what was it but a teaching of them that he came to heale the broken-hearted? to preach deliuerance to the captiues? and to set at liberty them that were bruised?
When hee raised some to life from the dead, what did it teach and shew, but that hee is able to raise out of the graue of sinne [Page 1214] and to giue the life of the spirit? When hee cleansed the lepers, what was it but a making knowne to the world, that hee will cleanse from the foule and filthy leprosie of sinne? And when he did cast out diuels that possessed the bodies of men, what was it but to shew that he casteth the diuels out of the hearts and consciences, where they desire to dwell as in an house? If then it be no small comfort vnto vs to know that the Lord will deliuer his people from an earthly bondage: certainely it cannot but minister much more comfort vnto vs to consider that the Lord is more careful of our soules; and if hee be mindfull of vs for things of this life, hee cannot be forgetfull of vs for the life to come, seeing hee hath sent his onely begotten Sonne, to the end, that all which beleeue in him should not perish, but haue euerlasting life.
7 And they remoued from Etham, and turned againe to Pihahiroth, &c.
8 And they departed from before Pihahiroth, and passed through the midst of the sea, &c.
9 And they remoued from Marah, and came vnto Elim, &c.
9 And they remoued from the desert of Sinai, and pitched at Kibroth Hattaauah.
36 And they remoued from Ezion-gaber, and pitched in the wildernesse of Zin, which is Kadesh.
38 And Aaron the Priest went vp into mount Hor, at the commandment of the Lord, and died there, &c.
40 And King Arad the Canaanite, &c.
48 And they departed from the mountaines of Abarim, and pitched in the plaines of Moab by Iordan neere Iericho.
49 And they pitched by Iordan from, &c.
Heere we haue a short abridgement of the forty two mansions and iourneyes of Israel during theyr abode in the wildernesse, vntill they passed ouer Iordan, and entred into the land promised to their fathers. The twelue former iourneyes they dispatched the two first yeares: for they abode at Sinai where the Law was giuen, an whole yeare and more. From Sinai to Kadesh which is in the wildernesse of Zin, they finished 31 mansions, in thirty and seuen yeares with the beginning of the 38, yeare. And in the fortieth yeare which was the last of their wandring in the wildernesse, they dispatched and finished the other nine mansions.
The iournies of the Israelits in the wildernesse.These iourneyes of the Israelites Moses setteth downe in diuerse places, as Exodus 13, 17: when Pharaoh had let the people go, God ledde them not through the way of the land of the Philistims, although that was neere: for God said, Lest peraduenture the people repent when they see warre, and they returne to Egypt: but God led the people about through the way of the wildernesse of the red sea. This is further declared, Exod. 14, and 15: and in other Chapters following. Of these iourneyes also we haue seene in part before in this booke. And Moses in the booke of Deuteronomy, chapt. 1, 31, putteth the people in remembrance, that they had seene in the wildernesse, how the Lord their God bare them (as a man doth beare his sonne) all the way: that they went. And in the Chapter following hee telleth them how they tooke their iourney in that great and terrible wildernesse, by the way of the red sea, and compassed mount Seir many dayes. In these seuerall mansions and stations, many memorable accidents fell out, which Moses by naming the places would haue them to consider, that none of all the workes and miracles of God might bee forgotten, neyther their owne stubbornesse and rebellion, nor the greatnesse of the mercies of God toward them, as Psalme 102, 19. This shalbe written for the generation to come, and the people which shalbe created shall praise the Lord: and Psalme 78, 6, That the generation to come might know them, and the children which should be borne, who should arise, and declare them to their children.
The land of Canaan promised to the fathers was faire and fruitfull, flowing with milke & hony; but the way vnto it was rough and ragged, like the way of Ionathan to the Philistims, 1, Sam. 14, 13: which was sharpe and steepy, to which he and his armour-bearer crept with hand and foote. Hence it came to passe, that the people of God, being deliuered out of the land of Egypt by a mighty hand and out-stretched arme, did enter into a sea of troubles, not onely at the red sea, but while they trotted and trauelled vp & downe the wildernes, sometimes they went forward, and sometimes they went backward, Numb. 14, 25: sometimes they marched, and sometimes they retired, and neuer stood at one certaine and setled stay. Besides, they met with many enemies, open and secret, which they were to encounter withall, all which in the end they saw destroyed: albeit not all at one time, but by litle and litle, & at last after many dangers escaped, and infinite troubles ouer-passed, vnder the happy conduct of Ioshua, they found rest and peace in the promised land.
Now let vs come to the vses of all these Ʋse 1 things toward our selues: forasmuch as if wee consider them aright, they were as figures to them, & as glasses to vs, to behold in them spirituall things. And first wee see heereby what the life of a true Christian is. The charges of a Christian building is great. If we will be the disciples of Christ, we must not imagine that we shall leade a soft, easie, and pleasant life, in hight of honor, in abundance of riches, in pride of lifc, in riuers of pleasure, as if wee were in another Paradise: or to bee clad in purple, and to fare deliciously and sweetly euery day, Luke 16: but wee must know the gate is straight, and the way is narrow that [Page 1215] leadeth to life, Math. 7: we must sit downe and cast our accounts what our profession will cost vs, and resolue to forsake all that we haue for the Name of Christ, and account nothing so precious or deare which we cannot or will not forgoe. Such was the whole life of the Patriarkes and Prophets, such was the life of Christ and his Apostles, and such is the life of all the faithfull seruants of God. They endured afflictions, they suffered reproches, they resisted vnto blood. They had feares without, and terrours within. They had experience of many miseries, they felt sharpe stormes, and mighty tempests that went ouer their heads. This Christ our Sauiour sheweth, If ye were of the world, the world would loue his owne, but because I haue chosen you out of the world, therefore the world hateth you, Ioh. 15, 19. And in another place, Whosoeuer will be my disciple, must take vp his crosse and follow me, Math. 16, 24. And heereunto the Apostle accordeth, teaching that through manifold afflictions we must enter into the kingdome of God, Acts 14, 22. Christ and the crosse goe alwayes hand in hand, and accompany each other. If wee will liue with Christ, we must first dye with him: if wee will reigne with Christ, wee must suffer with him, 2 Tim. 2, 11, 12. So then they are greatly and grosly deceiued, that suppose all such to bee highly in Gods fauour that flourish and prosper in the world, and such to bee the worst sort of people, whom God doth most commonly strike and correct with his hand: hauing forgotten that hee doth not heere keepe an ordinary rate below, to punish euery one as he is worst; and to fauour or cocker him as he is best: But hee singleth out such as pleaseth him, and maketh them examples to others to serue for their instruction, and in them willeth and warneth vs to looke vpon our selues.
Ʋse 2 Secondly, as the children of Israel trauelled vp and downe in the wildernesse, and went from place to place, from one station to another, whereas Moses reckoneth vp 42 in this Chapter: so it is with all the faithfull heere vpon the earth, they must testifie and professe themselues to be pilgrims and strangers in the world, because wee abide not in our owne countrey.
This Dauid confessed vnto God, Psalme 39 12, that he was a stranger and a forreiner as all his fathers were. This also the Apostle witnesseth of the fathers, Heb. 11, 13, They died in faith, and receiued not the promises, but saw them afarre off, and beleeued them, and receiued them thankefully, and confessed that they were strangers and pilgrims on the earth. Strangers be not inhabitants, and trauailers bee not liegers and continuers in one place. This should teach vs to vse this world as though wee vsed it not: to buy as though wee possessed not: considering that the fashion of this world goeth away, and the glory of man fadeth as the flower.
Wee must cast off all lettes that may stay and hinder vs in our iourney, like vnto trauellers, who will carry nothing with them in the way, but that which may helpe and further them to their iourneyes end. If they finde by experience any thing to clogge them, they wil cast it from them, as the blinde man cast away his cloke, Marke 10, 50, that he might runne with speed to him that called him; and rather lose their present profite, then lacke the place of blessednesse to which wee are going. For our light affliction which is but for a moment, causeth vnto vs a farre more excellent, and an eternall waight of glory, while we looke not on the things which are seene, but on the things which are not seene: for the things which are seene are temporall, but the things which are not seene are eternall. Let vs therefore learne contentation of heart in euery estate of life which GOD will bring vpon vs.
Let vs, while wee conuerse vpon the earth, haue our conuersation in Heauen, and liue as citizens of that kingdome, accounting our selues heere to bee from home, esteeming this life a place of banishment, and sighing to bee deliuered from the bondage of corruption, and restored to the glorious liberty of the sonnes of God. Wee all desire to inherite Gods kingdome, as Balaam desired to dye the death of the righteous, but we would not willingly bee soiourners heere. Soiourning importeth a temporary abode, not a setled life, but a passing forward in hope of translatiō to a better estate: we must all embrace and receiue this as a ruled case,A citizen of heauen is a pilgrim on the earth. that euery citizen of Heauen is a pilgrim on earth, Genes. 47, 9. 1 Chronic. 29, 15. 1 Peter 1, 17, and 2, 11, 12.
If then we desire to be citizens of Gods kingdome, we must behaue our selues as pilgrims on the earth. Wee are as it were exiles and banished men in a forreine land, ought we not then to desire earnestly and heartily to come into our owne countrey, and among our own people? Whosoeuer hath a rich patrimony in his own country, great wealth, much honour, noble friends, and is forced for a season to soiourne in a strange land, among strangers, nay enemies, where he is euilly intreated, reproched, reuiled, disturbed, and persecuted on euery side; certainely he will set his heart and affections vpon nothing there, but all his mInde is set vpon his countrey, desiring aboue all things to returne and come againe thither.
Thus it ought to be with vs: our countrey is in heauen, where wee haue an euerlasting inheritance, and an incorruptible treasure, and are pilgrims vpon the earth, where wee are hated and assaulted by Satan, the world, and the flesh; and are dayly subiect to sundry troubles and infirmities. What folly therefore is it, to place our happinesse and felicity vpon the earth, and [Page 1216] to set our hearts vpon earthly things?
Ʋse 3 Thirdly, the people of God during their abode in the wildernesse, (after they were called out of the bondage of Egypt) did not go forward toward the land of Canaan with a constant and a setled course, but made many stayes and delayes: sometimes they marched forward with a couragious resolution vnder the banner of God and his seruant Moses; and sometimes they retired backward by the way of the red sea toward Egypt, and often wished themselues againe in Egypt, When they remembred the fish which they did eate in Egypt freely, the cucumbers, and the melons, and the leekes, the onions, and the garlicke, Numb. 14, 25, and 11, 5. These doe the Iewes delight in to this day, which maketh them loathsome and vnsauory, which dyet theyr fathers learned in Egypt. So it is with vs, being called with an holy calling to the knowledge of the Gospel.
True it is, we doe heere runne for a prize, this life is the race, the runner in it is euery true Christian, the Angels are the beholders, eternall life is the Crown for which we striue, the high Iudge of all is God, the enemies that seeke to subuert and supplant vs are Satan, the world, and our corruptions, against which wee are to wrastle with might and maine as for life and death: yet we beginne slowly, and set forward faintly, and being entred into the way, wee make many starting-holes that stay vs in our course, that we do not proceed with such a good courage and setled resolution as becommeth vs.
The truth hereof we may behold in all the faithfull throughout all ages of the Church, who haue found hard beginnings in their first calling, an vnwillingnes to yeeld, a difficulty to resolue, an vntowardnesse to enter, a backwardnesse to proceede, and a dulnesse to perseuere. The Lord appeared vnto Moses in a flame of fire out of the midst of a bush, and called him to speake to Pharaoh, and to bring his people the children of Israel out of Egypt, Exodus 3, 2, and 4, 1: but he maketh many exceptions and replyes to the call of God. And to the end to pull his necke out of the yoke, sometimes hee alledged theit infidelity, that they will not beleeue that GOD appeared vnto him: sometimes he obiecteth his owne infirmity, that he was not eloquent, but slow of speach, & slow of tongue: and sometimes he breaketh out into open obstinacy, denying to yeeld vnto the voyce of God, saying, Send by the hand of him whom thou shouldest send. So Ieremy had many excuses and exceptions, when the word of the Lord came vnto him, that hee had sanctified and ordayned him to bee a Prophet vnto the Nations; for he replyed by and by, O Lord God, behold I cannot speake, for I am a childe, Ier, 1, 3,
The like we see in Ionah, who fledde from the presence of God, because of the charge enioyned to him to go to Nineue, Ionah 1, 3. Lot, albeit a righteous man, whose heart was grieued for the vncleane conuersation of the Sodomites, yet being called to depart out of Sodome, did linger and loyter behinde in his departure, his pleasures whispered him in one eare, and his profits rounded him in the other, so that he prolonged the time, and the Angels caught him, his wife, and two daughters by the hand (the Lord being merciful vnto him) they brought him forth, and set him without the city, Gen. 19, 16.
The disciples that were called of Christ, made sundry delayes, one would first goe and bury his father, and afterward hee would returne and attend vpon Christ, Luke 9, 39: another would first goe bidde his friends farewell which were at his house, and when he had more leysure Christ should be serued. So it fared with them that were bidden to the marriage-feast, who all with one consent beganne to make excuses; the first said, I haue bought a peece of ground, and I must needes goe and see it; another said, I haue bought fiue yoke of oxen, and I goe to proue them: and another saide, I haue married a wife, and therefore I cannot come, Luke, 14, 18, 19, 20, Math, 22, 5.
Thus wee see our nature is slow and vntoward to follow the Lord, wee shift off and shrinke backe as long as wee can, and many goodly excuses our corrupt flesh findeth to linger and put from vs all true obedience to Christ Iesus. Faine wee would seeme desirous to follow God to come vnto Heauen, but wee are loth to soyle and defile our feete, Cant. 5, 3: so that we must be violently thrust forward, before we will yeeld, so sturdy and stubburne our neckes are, Ioh. 6, 44. Wee see ye truth of this in Nicodemus, he bare a loue to Christ, and a liking to his doctrine; but first hee came to him by night for feare of the Iewes, Ioh. 3, 2: afterward hee waxed more bold in the cause of Christ before the face of the Pharisees, and that in the open day (thogh he receiued a checke) Ioh. 7, 50: and lastly, he shewed himselfe more constant and zealous in professing himselfe to be one of his disciples in the buriall of Christ.
The like we see in Ioseph of Arimathea, who at the first was a disciple of Iesus secretly, Ioh. 19 38: but after declared himselfe manifestly in the costly and honourable buriall of his Master.
Thus it appeareth that the Kingdome of Heauen is like a graine of mustard seed, which is one of the least of all seeds, Matthew 13, 31: and that the Elect themselues are brought on by small degrees; their handes hang downe, their knees are weake, they goe halting and limping, and quickly turne out of the right way: they hang off and on a great while, they meete with many lettes and incombrances, both at home in themselues, and abroad in others.
And albeit for further proofe and certainty of this point it were sufficient to send [Page 1217] euery man (that knoweth what true vocation and conuersion meane) home to his owne dores, to examine his owne heart; yet consider, I pray you, briefly the heauenly calling of Saint Austine, as it is testified by himselfe in his bookes of confession. For when God beganne to speake to his conscience, hee felt a world of tentations, he was tossed and troubled with infinite combates and conflicts betweene the flesh and the spirit,Lib 8. confess. cap. 1. 2, 7. betweene God drawing on the one side, and the flesh, the world, and the diuell holding backe on the other part. His pleasures past presented themselues before his eyes, and hee thought hee might prolong the time, at length he beganne to breake through this army of enemies, and to speake vnto God after this maner,Et tu Domine, vsque quo? q [...]am d [...]u, quam [...]iu, cras & cras? quare non modo? O Lord, how long wilt thou suffer me thus? how long, how long shall I say, to morrow, and to morrow? why should I not doe it now? why should there not be an end of my filthy life, euen at this houre? Then hee was bidden to take vp and reade in the Scripture, after which followed his wonderfull and finall conuersion, ioyned with much weeping and lamentation. This difficulty the Apostle found in his practice, that when hee would doe good, hee was so yoked, that euil was present with him: he did delight in the Law of God concerning the inner man, yet he saw another law in his members, rebelling against the law of his minde, and leading him captiue vnto the law of sinne, so that he did not those things which he would, but the euilsi which he would not he did, Rom. 7.21, 22, 23, 29. This should teach vs to call vpon God by earnest prayer that we may receiue of him the presence of his grace, & the assistance of his Spirit, that wee may ouer-stride all doubtes and difficulties that would stay vs, and so entangle vs in the snares of sinne. Let vs vse all holy and lawfull meanes to strengthen our faith, that we may proceede from faith to faith, and grow in the graces of God, vntill we come to be perfect men in Iesus Christ. And let vs not doubt of our calling, when we see, to ye griefe of our hearts, and the discomfort of our soules, such wants and weakenesses in vs; it is not otherwise with vs then with all the faithfull: but let vs striue and fight against these lettes which would withdraw our mindes from God, and take heede wee quench not the Spirit, nor grieue him by whom we are sealed vnto the day of redemption, 1 Thessalon. 5, 19. Ephes. 1, 30.
And although Satan and the world make neuer so much suit vnto vs, to entertayne the pleasures of sinne, which are but for a season, and sing neuer such sweet songs to enchant vs and lull vs asleepe in carnall security, let vs stoppe our eares, and strengthen our hearts against such lusts as fight against the soule. Wee see sundry persons after theyr calling by the preaching of the word, and after a long profession of the faith, to turne backe againe as the dogge to his vomit, 2 Peter 2, 22, Prouerb. 26, 11. 2 Timoth. 4, 4: some to theyr vaine company, others after the loue of the world, the lusts of the flesh the cares of this life, and grow to bee more filthy and prophane then they were before. Let vs take heed of such dangerous examples, their doings are euill, theyr fall is fearefull, & theyr end wilbe more fearefull without repentance and practising of their first workes.
Fourthly, we see the people of God, before Ʋse 4 they could enter into the land of Canaan, were constrayned to buckle and encounter with sundry enemies, the Amalekites, the Canaanites, the Amorites, the Bashanites, the Midianites, and sundry others, Exodus 17, 8. Numbers 21, 1, and 31, 1, 2, &c. all which in the end they subdued, so that not one of them was able to looke them in the face. Thus it fareth with all the faithful in this life. As soon as wee enter into the race of Christianity, by and by we must expect many and sundry enemies, yt crosse vs in the way, some secret yt seek to vndermine vs, some open, that with all violence flye vpon vs, and driue against vs, & both seeke to ouerthrow vs: yea, such as before our calling seemed our friends and familiars, now beginne to reiect and renounce vs, now fall to nod the head at vs, and to set themselues against vs, because it seemeth strange to them that wee runne not with them into the same excesse of riot, and therefore they speake euill of vs; which shall giue account to him that is ready to iudge the quick and dead, 1 Peter 44, 5.
It is noted concerning Christ by the Euangelist, that before hee entred vpon the worke of his high calling, to preach the Gospel, and shewed himselfe a Redeemer to Israel, hee increased in wisdome and stature, and grew in fauour with God and man, Luke 2, 52: but when once hee left his priuate life in the priuate houfe of Ioseph where hee was brought vp, and set vpon the office whereunto he was appointed, albeit hee continued in the fauour of God, as his onely begotten Sonne in whom he is well pleased, Matthew 3, 17: yet he grew out of fauour with men who were not contented with him.
Paul, before his conuersion, was in great estimation with the Pharisees, and obtayned letters of them, to put in prison all them that called vpon the Name of Christ: but when hee beganne to preach faith in Christ which before hee persecuted and sought to destroy, hee lost theyr fauour and friendship, as appeareth in that they plotted his death, and sought his life to take it away, more vehemently and violently then hee had practised against the disciples.
Let vs not therefore thinke it strange that we meete with many enemies, cunning, subtill, cruell, and malicious; but seeke to be at peace with God, and reconciled vnto him, and then if God be with vs, who shall be against vs? Rom. 8, 31.
Ʋse 5 Fiftly, the enemies of Israel, albeit they were ouerthrowne and defeated, yet were not all discomfited and consumed at once, but by little and little, sometimes one, and then afterward another, as they did not arise and appeare all together: so it is euermore with his Church to the end of the world. We shall neuer be without some enemies. God will euer try the faith and patience of his children. When Dauid sate at home, and went not to warre against his enemies, he was surprized by a subtill enemy whom he neuer suspected, and fell into two grieuous sinnes, adultery and murther, 2 Sam. 11, 1, 4, 1 Chron. 20, 1. The water by standing still, gathereth filth, mud, and corruption. The iron by lying still, gathereth r [...]st. The Church free from enemies oftentimes groweth secure: and the godly are ready to say in their prosperity, they shall neuer be remoued, Psal. 30, 6. Let all the wicked therefore know, that their peace and prosperity cannot giue them assurance (though they endure long) of the fauour and loue of God, but hee will bring downe his iudgements vpon them, when they haue filled vp the measure of their sins. And albeit for a time they escape, yet they are appointed to wrath and destruction, forasmuch as the Lord is iealous, and the Lord auengeth, hee will take vengeance on his aduersaries, and he reserueth wrath for his enemies, Nah. 1, 2. Yea, thus it shall be with the spirituall enemies of our soules and of our saluation, albeit they haue receiued their deathes wound, and are crushed in the head, that they can neuer fully recouer their strēgth, but shall finally be subdued; yet they are alwayes hissing and stinging, they are trying & tempting the members of Christ. So long as we are Christs, wee must looke for the diuell and his Angels to set themselues against vs. They will take no denyall or repulse, but being beaten and vanquished, will gather their forces, and vnite their power together, to build vp the kingdome of darknes. When he tempted Christ in the wildernesse, and receiued a notable foyle and glorious ouerthrow in all those seuerall combats, and had ended his tentations that he had prepared, hee departed from him but a little season, Luke 4, 13. As he dealt with the head in the wildernesse, so he dealeth with the members in this world, wee must neuer looke to bee wholly ridde of this importunate enemy. Whensoeuer he leaueth vs, it is not as a confession that hee is vtterly conuicted and confounded; for it fareth with him as with one that wrastled,Plutarch. in vit. who, how soeuer hee spedde, would alwayes perswade the standers by, that he gaue him the fall and foile that buckled and clasped with him: and so it is when we wrastle with these principalities and powers, and spirituall wickednesses in high places, they will neuer yeeld the victory, but rather gather their broken and disbanded companies, leuy new forces, prouide and procure stronger weapons, and make better prouision and preparation against vs. If then he depart from vs, and breake vp his siege, it is not to free vs from danger, and to take a truce with vs, but to muster a fresh army, and to take vs at an aduantage, if hee see vs to grow secure: and therefore let vs neuer promise rest vnto our selues from his assaults, so long as we continue heere, and carry about vs this earthly Tabernacle; but alwayes stand vpon our gard and in our watch-tower, to be ready for his comming and returning, that so resisting him, (being strong in faith) he may flye from vs, Iam. 4, 7. 1 Pet. 5, 8, 9. Yea, let this serue as a great comfort and consolation to those that haue experience of his manifold assaults and inuasions, that they neuer distrust or despaire, though their troubles be many, though their tentations be great & continuall, seeing this was the lot and portion of Iesus Christ the Sonne of GOD, Who shall treade downe Satan vnder their feete shortly, Rom. 16, 20.
Lastly, the people of Israel, after the enduring Ʋse 6 of all their troubles and afflictions, after the experience of many sorrowes and miseries that came vpon them, had rest giuen vnto them, and victory ouer all their enemies round about them, so that they were safely brought into the land of promise, where they inherited and possessed cities that they builded not, Deut. 6, 10, 11 houses full of all maner goods which they filled not, welles which they digged not, vineyards, and oliues which they planted not, and saw all the good things performed which the Lord had promised vnto them. This serueth to comfort the children of God, though for a time they sustaine many iniuries, beare many disgraces, receiue many losses, feele many pinches & instraightments, yea many fierce and fiery tryals, it is but while they wander in the wildernesse, they are not yet come into Canaan the place of rest; howbeit the blessednes of the issue and end of all, will fully recompence the hardnesse of the way, and make amends and satisfaction for all their sorrowes, being fully assured that the afflictions of this present world are not worthy of the glory which shall be shewed vnto vs hereafter, for then God shall wipe away all teares from our eyes, Rom. 8, 19. Reuel. 7, 16, 17. Thus God giueth comfort to his seruants, after they haue beene humbled in this vale of misery. They shall hunger no more, they shall thirst no more, they shall want no more. Then this corruptible shall put on incorruption, this mortall shall put on immortality, and death shall be swallowed vp in victory, 1 Cor. 15, 53 54. This made the Apostle say, Blessed are they that die in the Lord, for they rest from their labours, and their workes doe follow them, Reuel. 14, 13. This must make vs to make light & ittle account of this transitory life, and of the vaine profites, pleasures, honours, and friendship thereof, all which are as dung in comparison of the profit, pleasure, and honour that shall be enioyed in the next life. Let vs lay a [Page 1219] good foundation in this life, and beginne our heauen while wee are here vpon the earth. Let vs make the first entrance into it in this mortall body which wee carry about vs, that so this work may be finished and fully accomplished in the life to come.
50 And the Lord spake vnto Moses in the plaines of Moab by Iordan neare Iericho, saying,
51 Speake vnto the thildren of Israel, and say vnto them, When ye are passed ouer Iordan into the land of Canaan.
52 Then shall ye driue out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite plucke downe all their high places.
53 And ye shall dispossesse, &c.
54 And yee shall diuide the land by lot, &c.
55 But if yee will not driue out the inhabitants of the land from before you, then it shall come to passe, that these which yee let remaine of them, shall be prickes in your eyes, and thornes in your sides, and shall vexe you in the land wherein yee dwell.
56 Moreouer it shall come to passe, that I shall doe vnto you, as I though to doe vnto them.
The second part of the Chapter followeth in these words, which is the Commandement of GOD touching the Israelites when they should come into the Land. The Law hath two parts, the charge to cast out the Canaanites, and to destroy Idolatry. To theyr obedience he promiseth possession and dwelling in the Land; but if they suffer any to remaine, they should be dangerous, troublesome, and hurtfull vnto them, and God wil punish them for theyr coldnesse and carelesnesse in the execution of his will. In this place we see, that God is very patient and of much long-sufferance, he had suffered the Canaanites foure hundred yeares, but when in the meane season they repented not, they are appointed to destruction. We see also the horrible iudgement of God against the sin of Idolatry, for which kingdomes and cities are destroyed. Obiect. The question may be asked, whether Idolaters be now to be killed, and Idols to be pulled downe and destroyed, as God in this place commandeth the Israelites? I answere, Answer. this commandement is not generall, neyther belongeth to al without limitation and exception: nay, as it was giuen to the Israelites, it did strictly pertaine onely to the Canaanites, whose land was giuen them to possesse. And now it belongeth to Christian Magistrates to pull downe all idols, and to abolish superstition, and the occasions of both, and to purge their dominions from all such abominations, 2 Kings 18, 4: and to cause the word of God to be truly preached to roote the same out of their hearts, and to offer meanes of conference to turne the seduced from their blind deuotion. As for priuate men, they haue no warrant to pull downe images, which is the next way to moue sedition and rebellion: it is sufficient for them to withhold worship from them, and they must tollerate those things which are not in their power to reforme.
Againe, it may be demanded, Obiect. whether all pictures are to be defaced and destroyed, and all molten images to be quite pulled downe. I answere, pictures and images are not all of one sort, neither are set vp for one end. Answ. Some haue a ciuill vse, and some a religious. Such as are for ciuill vse onely, may be retained: but such as are set vp for Religions sake, are to bee defaced, and this is the meaning of the commandement, Thou shalt not make to thee any grauen image. Now in that the Lord forbiddeth his people to spare the idolatrous Canaanites, and commandeth them to root them out vtterly, we learne, that no familiarity is to be vsed with Idolaters,Doctrine. We are ca [...] fullie to au [...] the compan [...] of idolaters but we are carefully to auoyde their company, Hos. 4, 15. Deuteron, 7, 5. Psalme 16.4. and 106, 35.36. Iudges 2, 2, 1 Corinth. 8, 9, and 10, 21, 2 Cor. 6, 17, Esay 52, 11.
The grounds follow. First, because whosoeuer Reason 1 will auoid any sinne, must also auoid the meanes whereby they may be induced and insnared to fall into it. Now among all inducements to draw vs to a communion of wickednesse, the society and familiarity with wicked men is one of the greatest & most dangerous. This Dauid acknowledgeth, and therefore being resolued to yeeld obedience to God, first he banisheth vngodly persons from his company, and then goeth cheerefully forward in his course, Psal. 119, 115, Depart from me yee wicked doers, for I will keepe the Commandements of my God. Secondly, our nature is prone and inclinable to idolatry, and therefore by their company, by their example, by their practice, by their perswasions, and by theyr doctrine we may easily be corrupted, as the Lord himselfe threatneth, that their gods should be a snare vnto them, Iudg. 2, 3. Hence it is that the Prophet perswadeth the people of Iudah not to go to Gilgal and Beth-auen, lest ioyning with the superstitious Israelites, they should bee infected with theyr idolatry, Hosea 4, 15.
This serueth to reprooue such as delight in the company of idolatrous Papists to be their Ʋse 1 inward and nearest frends, which are guilty of most palpable idolatry, no lesse then the Iewes that set vp the golden calfe and danced before it, Exod. 32. Secondly, such as trauell for pleasure and delight into popish and idolatrous places, where they expose themselues oftentimes to ineuitable dangers by cōsorting and conuersing with such as are ready to allure them to commit idolatry, to go into their idolatrous temples to see and heare, and afterward to fall downe before their images. [Page 1220] These are led by curiosity or by commodity to do that which is not conuenient. Thirdly, this meeteth with their corruption, who for wealth, or friendes, or other worldly, I may say wicked respects, linke themselues in the nearest society of mariage with Popish idolaters, taking and nourishing in their bosomes a serpent, which is euer at hand day and night to tempt and entise them to forsake their couenant with God, to renounce his pure worship, and to embrace idolatry and superstition, 2 Cor. 6, 14. This was the sinne of the sonnes of God before the flood, when they saw the daughters of men, and ioyned themselues with them, Genes. 6, 1, 2: this matching with them brought a flood of wickednesse, and the flood of wickednes brought vpon the whole world a flood of waters, wherein all flesh perished. This was Salomons sinne, notwithstanding all his wisedome, whereby he was drawne into idolatry, 1 Kings 11, 4. Nehem. 13, 26: There was no king like him ouer all Israel, neuerthelesse, euen him did out-landish women cause to sinne. This was the cause of the great wickednes of Ahab (who solde himselfe to worke euill in the sight of God) because he tooke Iezabel to wife, 1, Kings 16, 31. And wherefore did Iehoram forsake the steppes of his godly father, and commit grosse idolatry, but because hee linked himselfe in an idolatrous stocke, and married the daughter of Ahab? 2 Kings 8, 18. Mal. 2, 11. Ezra 10, 1, 2, 3. Lastly, they are to be reproued, who are present with their bodies before the abominable idoll of the Masse, whether it be of a fansie, or for fashion, whether of curiosity, or for feare of punishment; and to bow downe to an image, thinking to be excused if they reserue theyr hearts to God,Discommodities of being present at the Masse. whereby they robbe God of his glory, they giue scandal and offence to the weake brethren, they spoyle the Lord of his right, they cast themselues wilfully into desperate danger, they depriue themselues of a good testimony of their owne saluation; and lastly, they deny the Lord IESVS and his truth before men, and therefore must take heed that he deny not them before his Father in Heauen, Math. 10, 33. Obiect. Neither let them think this any defence or comfort vnto them, that they reserue their hearts to God, Answ. and for his pure worship: For if this were true, then were the holy Martyrs of God simple fooles, that were content to endure all torments, yea to lay downe theyr liues for a testimony to the truth, rather then giue the least outward approbation to idolatry. Then were those three seruants of God greatly deceiued, who chose rather to be cast into the fiery fornace, then bow downe to the idol that was set vp, Dan. 3, 18: we are bought with a great price, and therefore we must glorifie God in our body and in our spirit, for they are Gods, 1 Cor. 6, 20. Rom. 12, 1. Mat. 4, 9, Exod. 20, 4. 1 Ioh. 5, 21. What husband would endure, that his wife should prostitute her body to commit whoredome, albeit she should pretend and protest, that shee reserued her heart chast and pure for him only? Then how much lesse will the Lord admit such a bad and blind excuse, when they that professe themselues to be his spouse shall commit spirituall whoredome with idols in their bodies?
Secondly, we must learne from hence that Ʋse 2 it is impiety to worship images with any kind of worship whatsoeuer. For if we be commanded to abstayne from familiarity with them that be idolaters, much more are we charged to abstayne from idols, and from all worship of the idols. It is a greeuous sinne to giue the honour of God (whereof he is iealous) to any but onely to himselfe. To robbe God, and thereby to enrich another, must needes be acknowledged to be a sinfull and wicked practice: much more then is it a sinne to giue the same to such base stuffe as stockes & blocks, and stones, and images. Not to honour the king is wickednesse. To giue the honour due to the King to his Peeres and Nobles, must needs bee a greater sinne and offence: but to giue it to a base and contemptible person, must needs be greater wrong and wickednesse then any of the rest. So is it in this case, for men not to honour God is euil:Idolatry much abuseth the dignitie of man. to giue his honour to any mortall man is more sinfull: but for a man made after the image of God to giue it to base and senselesse idols, is most wicked of all, which are the workes of mens hands. The basest image-maker that liueth, is farre better then the image that liueth not: as the workeman is better then the worke. And what a grosse and senselesse thing is it, that the liuing image of the liuing should performe worship or seruice to the dead image of a dead Saint? It were much better therefore and lesse absurd, to worship him that made ye image, who is the creature of God, then the image it selfe which is the creature of man. So then we oght carefully to take heed to our selues, that wee worship not any image or idol with any worship whatsoeuer. It is not lawful for a subiect to worship his Prince, or for a sonne to worship his father with any religious worship; much lesse lawfull is it then for a man to worship such things as these, that haue eyes and see not, eares and heare not, feete and walke not, neyther doth any sound passe from them. A man would be much ashamed to be found or seene worshipping a tree that groweth, a bird or beast that liueth: much more then ought we to be ashamed of this grosse kind of worship, that we should bow downe to such things as are beholding to vs for theyr forme and fashion: so that there is farre more reason, that the image should worship his maker, then the maker worship the image that hee made. Let vs learne to feare GOD, and reuerence his worship, and flye all kinde of worshipping of images whatsoeuer, & to abhorre the same as the imiattion of the Gentiles, and the very excrements of Antichrist himselfe. Whosoeuer they be that practise such impiety [Page 1221] in these dayes of grace, are fallen from grace. It may be that in time of danger and persecution, a man may be forced to doe that which goeth against his conscience to saue life; but for a man to stand out in these times, and to approue such maner of worship, he is certainly fallen from Christ, and deserueth iust condemnation and destruction; and therefore let no colour, or pretence, or perswasion whatsoeuer draw vs away to the committing of this sinne, but let vs labour to keepe our selues pure, by cleauing to the worship and seruice of God, and by giuing honour and glory vnto him. Obiect. But they tell vs, that they worship not the image of any false God. The Scripture indeed cryeth out against the images of false gods, and such as are no true Saints, but wee for our parts worship nothing, but the Images of the true God, and of true Saints. I answer, Answer. there is a great difference betweene the Images of true Saints and of false Saints: but there is no difference at al in the action it self: forasmuch as it is idolatry to worship the Image of the true God as well as of the false. And the reason is, because it is to giue worship to that which by nature is no God at all. Paul and Barnabas were true Saints, yet if the men of Lystra had worshipped them, they had sinned against GOD as much as when they worshipped Iupiter and Mercurius, which were no other then fayned gods, Acts 14, 12. Therefore that distinction falleth to ye ground Deut. 4, 15. Obiect. Esay 40, 18. Rom. 1.23, 1, Cor. 10, 20. Deut. 27, 15. Psal. 97, 7. But some of the Papists tell vs, that images are Lay mens bookes to looke vpon. I answere, Answ. the Lord hath giuen them other bookes to reade, when he sayth, Search the Scriptures, Ioh. 5, 39: hereby they shall be led into all truth, and be sure to be preserued from errour and euill. But as cunning and crafty theeues, when they meete with a poore simple foole or a little child, doe take theyr treasure or money from them, [...]nd giue them babies and pictures to play withal, to keepe them quiet from crying or complayning: so doe the Popish sort deale with Gods people, they take from them the rich treasure of the holy Scriptures, whereby all theyr iugling and deceit would be discerned, and giue them puppets and images to be their play-fellowes, which are the doctrine of vanity, Ierem. 10, 15. Zacharie 10, 2: and they are teachers of lyes, Habakkuk 2, 18. Neyther let them reply, that the Prophets condemne the images of false gods, and that they make the images of the true God. For wee shewed before that this cannot serue their turne, forasmuch as the commandement forbiddeth the images of the true GOD, Deuteron. 4, 12.15, Acts 17, 29.
Againe, they obiect, Obiect. that they doe not worship the images themselues, but so farre as they haue relation to the Saints whereof they are images.
I answere, Answer. the Israelites, so often reproued for worshipping of images, did withall professe that they worshipped not the idols themselues of wood or stone, but God in them, as in making the golden calfe they had a respect to GOD who brought them out of Egypt, Exodus 32, 3, 4. And the mother of Micah witnesseth that shee had dedicated the siluer vnto the Lord, to make a grauen and molten image, Iudges 17, 3. So Ieroboam hauing made the golden calues, sayth, Behold, O Israel, thy gods which brought thee out of the land of Egypt, 1 Kings 12, 28: for hee meaneth the image and similitude which representeth the true God, Hos. 2, 26. And not onely the Israelites, who could not be so sottish as to beleeue that the calues which themselues had made, (and had lately made) had freed their fore-fathers out of captiuity, but the Gentiles themselues excused their idolatry in this maner, as Austine witnesseth, I doe not serue and adore that stone which I see, but I serue him whom I doe not see. And who is that? a certaine diuine power which is inuisible, which hath the charge ouer that image, August. in Psalm. 9, 6. As for other obiections drawne from the Cherubims, and the brasen serpent, wee haue spoken of them sufficiently before, chapt. 21.
Lastly, wee haue from hence occasion offered Ʋse 3 vnto, vs to laud and magnifie the Name of God that hath freed vs from the darknes of idolatry and the danger of Idolaters, except wee will runne into the same againe. He hath placed vs where wee haue the Gospel, like the Israelites in Goshen, and hath opened our eyes to see those follies. Let vs not with vnthankfull hearts desire to returne againe into this seruitude.
The Lord hath chosen to dwell among vs, and hath planted his Church in our kingdom: let vs labour to approue our obedience in his sight, lest hee take the light of the truth from vs, and bestow it vpon a people that wil bring forth the fruits thereof. So long as the true worship of God continueth among vs, our countrey shall be famous and renowned. On the other side, all places lose their honour and dignity, when once they are defiled with sinne, and consecrated to idolatry. Gilgal was famous many wayes for many memorable things that happened there, yet through idolatry there practised, it became so infamous, that the people of Iuda are forbidden to resort thither.
The like might be said of Beth-el, which in former times was the house of God, but was afterward for the same cause turned into Beth-auen, an house of vanity, Hos. 4. Ierem. 7, 12. Psalme 78, 60. What shall wee then say of the Popish pilgrimages to Rome, or to the holy land, but taxe them of ignorance and superstition?
For, be it that these places retayned theyr ancient dignity, and maintayned the Religion of God in his purity; yet should there bee no [Page 1222] reason to go thither to worship, forasmuch as all difference of places is taken away, Ioh. 4, 23. Ierome trauayled himselfe to the holy land, and liued there; and yet he sayth, It is no commendation to haue seene Ierusalem; but to haue liued well at Ierusalem, this is praise worthy. And Bernard after him, Wee must not seeke after the earthly, but the heauenly Ierusalem, not by pilgrimage on foot, but by bettering our affections, Epist. 319. ad Lelbert. Abbat.
And if God require not of vs to resort to such places, though they ente [...]ayned the truth, then doubtlesse much lesse to trauayle so farre vnto them being now degenerate & wholly dedicated and deuoted to Antichristianity and idolatry, in which respect they are now become reprochfull, hatefull, and infamous to God & al goodmen. For we are not to esteeme them as they were, but we must take them as they are, that is, full of superstition, and consequently dangerous to come at them.
But if yee will not driue out the inhabitants of the land from before you, it shall come to passe, &c: shall be prickes in your eyes, &c. In these words, we see the threatning which God denounceth against the carelesnesse and negligence of this people in the execution of yt commandement of God: The Lord will doe vnto them, as hee had thought to doe vnto theyr enemies. From hence wee learne, that coldnesse and caresnesse in the seruice of God, is a great and greeuous sinne. Want of zeale in the cause of God,Want of zeal in Gods cause is a grieuous sinne. to be newters or indifferent men, not caring or regarding which end go forward is a foule and fearefull sinne before him, Iudges 1, 21, 27, 29, 31, 33, & 2, 2, 3. 1 Kings 18, 21, and 2 Kings 17, 33. Gal. 3, 1. Reuel. 2, 4, & 3, 15, 16. Gal. 5, 7,
Such are the greatest number of our professours: Some would reconcile the Papists and vs, that is, light and darknesse, Christ and Belial, the Temple of God and idols. Some serue theyr turnes by theyr profession, so long as they may gaine and grow in credit vnder it. Some professe religion as they professe the Lawes of the kingdome, to wit, as a ciuill thing, and matter of good policy to keepe the people in subiection and obedience, being ready to change as the time and state changeth.
Some hate them that are faithfull and forward so much, that they can abide no zeale in religion nor in obedience; that terme them madde fooles and giddy headed spirits which desire to feare God, and to walke according to his word.
O miserable persons! that which GOD hateth is commended, and that which hee commandeth is reuiled and euill spoken of.
The grounds. It is as naturall to a man Reason 1 to sinne, as it is to draw the aire, as experience teacheth in all subiect to humane infirmity; no maruaile therefore if men decline, it is a part of the old leauen, for what man is it that sinneth not? 1 Kings 8, 46. The power of sinne euen in the regenerate, is as a Law; and therefore wee doe as wee would not, Romanes 7: yet not I, but that sin which dwelleth in me
Secondly, they lye vnder an heauy and fearefull curse that doe the worke of the Lord negligently, which hee will haue executed diligently, carefully, cheerefully, and zealously: Ierem. 48, 10, Cursed bee hee that doth the worke of the Lord deceitfully: but all such as are lukewarme in the Lords businesse are deceitfull workemen, they are loyterers rather then labourers, and therefore they may not looke to haue the wages of laborers.
Thirdly, such are vexed with a spirituall consumption, losing the heate of the Spirit, and the life of grace, and fall to decay by litle and litle, as Reuel. 2, 5, thou hast lost thy first loue. For as they that haue a consumption of the body, the naturall heate decayeth and threatneth death: so such as haue a consumption in the soule, the spirituall heate diminisheth and threatneth destruction. For such churches and persons become in time barren in good thing, but plentiful in euill things, Esay 5, 3, 4. The vses follow.
First, this reprooueth the miserable times Ʋse 1 wherein wee liue, wherein men seeme to bee cast into a dead sleepe. There is a general lethargy hath possessed vs, that nothing can awake vs. Wee haue had not onely the trumpet of Gods word sounding in our eares; but many other iudgments: but who stirreth or starteth vp at the noyse thereof? Who repenteth him of his wickednesse, saying, What haue I done? euery one turneth to his course, as the horse rusheth into the battell, Ierem. 8, 6: if wee tarry till the last trumpet come, woe vnto vs, for that shall awaken vs, and sweepe away all the impenitent into hell, and none shal be able to escape.
Our Sauiour teacheth, that from the dayes of Iohn the Baptist vntill now, the kingdome of Heauen suffereth violence, and the violent take it by force, Math. 11, 12, where he sheweth that after the Gospel beganne to bee published by the ministery of Iohn, (who was sent to prepare the hearts of the people) they were very greedy and as it were couetous of the truth, and couragiously brake into it with all theyr strength and force that they could make. Thus it was in the dayes of the Apostles. For as at the preaching of Iohn, the souldiers, the Publicanes, and people came vnto him,Luke 3, 10, 12 14. saying, Master, what shall we doe? so when they preached repentance in the Name of Iesus, they that heard them were pricked in their hearts, and said vnto Peter, and to the rest of the Apostles, Men and brethren, what shall we doe? Acts 2, 37.
But is it so in our dayes? alas we may say, [Page 1223] the kingdome of darknes suffereth violence, the kingdome of this world is wholly sought after, and euery man presseth into it, Luke 16, 16: but as for the kingdome of God, wee are content to let it alone. Some are open enemies to the Gospel and the preaching of it, & serue Satan with all their power. Some are secure, and care for nothing, they let al alone, and sit still, like those that sate idle in the market place, and laboured not in the vineyard. Some stop their eares, and harden their hearts, and when the Ministers of God will not apply themselues to their humors, they goe backe. Some desire to heare sweete and pleasant things, to bee flattered in their sinnes, and to haue cushions sowed vnder their elbowes. If a sonne should no otherwise honour his father then we honor God, doubtlesse he would disinherite him and cast him off for euer. Or if a seruant should in such sort serue his Master, would hee not put him out of his seruice, and turne him out of his dores? The diuell hath a part of our seruice, & the world another, and shall wee thinke that God will accept a third? This were to serue him to halfes, or not so much. But halfe a man is no man, and halfe a Christian is no Christian. Euery naturall thing groweth till it be perfect, herbes, plants, trees.
Euery tradesman and artificer seeketh to encrease; onely the Christian sitteth still, and doth nothing. God the Father left not off the worke of creation, till the whole hoste of the creatures was ended, Genes. 2, 1. Christ Iesus ceased not the worke of redemption, till it was finished, Ioh. 17.4. A builder leaueth not off, when hee hath almost builded. Paul said, I haue finished my course, 2 Tim. 4, 7: not almost finished; there is no comfort in this, no more then to bee almost saued, which is not to be saued at all. If we be cold in Gods seruice, we are almost his seruants, that is, not at all.
Secondly, God will not be dalied withal in the matter of Religions: eyther wee must serue him wholly, and acknowledge him throughly as wee should, or not at all. If Baal be God, let vs goe after him without wauering. So long as wee are neyther hote nor cold, wee worship him in vaine, and may be assured that hee will spew vs out of his mouth.
This is no better then to serue him with the halt, or blinde, or leane, or lame, which he abhorreth. The Lord saith by the Prophet, Cursed bee the deceiuer which hath in his flocke a male, and voweth and sacrificeth vnto the Lord a corrupt thing: for I am a great King, saith the Lord of hostes, and my Name is dreadfull among the Gentiles, Mal. 1, 14. This is no better then to serue God with the off all of our affections, and to turne vnto him halfe our face, and the other halfe to our owne lustes and pleasures.
This is such an indignity and indecency, that a man of any place or reckoning will not take it at our hands; Offer the blinde for sacrifice, is it not euill? and if yee offer the lame and sicke, is it not euill? offer it now vnto thy gouernour, will hee be pleased with thee, or accept thy person, saith the Lord of hosts? Malachie 1, 8. Take heede therefore wee doe not play with God. Hee that playeth with fire, may bee scorched and consumed with the flames of it; but our God is euen a consuming fire, Deuteronom. 4, 24, and 9, 3. Hebrewes 12, 29. No man dare dally with a Prince, or with his Lawes, whose wrath is as the roaring of a Lyon: but there is one Law-giuer who is able to saue and to destroy, Iames 4, 12. No man will bee bold to iest with edge-tooles, wee say commonly that it is dangerous; but the Lord is a shield, and the sword of excellency, Deuter. 33, 29: and if his word be compared to a two edged sword going out of his mouth, Reuel. 1, 16, nay if it bee saide to be quick and powerful, and sharper then any two edged sword, piercing euen to the diuiding asunder of soule and spirit, and of the ioynts and marrow, and is a discerner of the thoughts and intents of the heart: much more must wee acknowledge the author and giuer thereof to bee the searcher of the heart, so that there is not any creature that is not manifest in his sight, but al things are naked and open vnto the eyes of him with whom wee haue to doe, Hebrewes 4, 12, 13. Will any that is brought before a Iudge, and standeth in his presence, beginne to mocke and iest as with a childe? But the Lord is the Iudge of the whole world, and he will reward euery man according to his workes, Genes. 18, 25, and 21, 49. Deuteronom. 10, 17, Acts 17, 31. Romanes 2, 5, 6, and 3, 6. So then, they are desperately euill, that dally with their owne saluation, halting on both sides, swimming betweene two streames, and losing their first loue whereby they glorified God, and adorned the profession of the Gospel.
Lastly, it is required of euery good and Ʋse 3 faithfull seruant of God to bee zealous and amend. This serueth to giue a watch word and warning to the greatest number of our professors among vs, such as are accounted the most peaceable of the kingdome, honest men, iust dealers, and ciuill liuers, who can say with the Pharisie in the Gospel, they are no theeues nor adulterers, nor drunkards, nor extortioners; they hurt no man, they wrong no man, they meane well to all; they follow their businesse quietly, they liue among their neighbours peaceably, they are no medlers nor busie-bodyes in other mens matters; these think themselues therefore to be in good case, to be assured of Gods loue and fauour, to need no particular repentance: yet in the meane season they haue no zeale nor care of religion in them.
But some wil say, Are not the former points that you haue named, good things? Do you [...] [Page 1226] shalt passe, but no farther, and heere shall thy proud waues be stayed, Iob 38, 11.
Vse 1 This serueth to reproue the cursed secte of the Anabaptists, who bring in a confusion of all things, that set the heauens out of theyr course, and remoue the earth out of his place, and breake vp the barres of the sea, and turne the order that God hath setled, vpside down. For they can abide no priuate mans possessions, but would haue all things common. Thus they thinke to make themselues like to the Apostles, but indeed they thereby resemble rather some of the Philosophers. If we should see a man come into his neighbours ground, & pull vp the hedges, teare vp the enclosures, rend vp the fences; fill vp the ditches, take away the pales, through downe the wals, and remoue the bounds, wee would hold him an enemy to humane society, and to the expresse ordinance of God. For wherefore hath God seuered and diuided people from people, with bro [...]d seas, deepe riuers, and high mountains, but that they should not passe those bounds, nor inuade the possessions of others? And this was the cause why in this place he bounded so exactly the Land of promise, and teacheth thē where it should begin, and where it should end, on the East-side, and on the West, on the North-side, and on the South. And in the booke of Ioshua, the seuerall bounds & limits of euery Tribe is seuerally and largely expressed and described. Hence it is, that Salomon saith, Prou. 22, 28. Remoue not the ancient landmarke which thy fathers haue set. This is the law of God and man, a law vnder the Law and the Gospel, to continue for euer. True it is, the Romanists would conclude from hence, Obiect. that their errors, which haue gotten foot for a few hundred yeares, & climbed vp into the chayre of Moses, ought to preuayle and take place. But this is no better then to draw the words frō the litterall meaning to an allegory, Answer. which by the doctrine of theyr owne schooles cannot be sound.Tho: Aquinas. Againe, howsoeuer in worldly possessions, prescription of time may carry some credite, and be of some force, Iudg. 11, 26, yet in the matters of God, no time (thogh the hayres be neuer so gray) can prescribe against the ancient of daies. Dan. 7, 22. For if it be a prerogatiue royall in a temporall kingdome, as the lawyers teach, that nullum tempus occurrit regi, that is, no time shall barre the king, nor preiudice him of his right: then much more must we hold, that no time shall barre the King of Kings and the Lord of Lords of his right, but his law must take place for euer against all other lawes, customes, immunities, priuiledges, and prescriptions whatsoeuer. Lastly, the doctrine of ye Gospel which we professe, is more ancient then all the deuices and inuentions of men, which hath beene receyued and beleeued from the infancy of the Church, and from the beginning of the world, and therefore the late and new start vp religion of popery must rise vp before the hoary head thereof, as the young man is commanded to honour the face of the old man.
Moreouer, Obiect. whereas they alledge this and vrge it to procure credite and authority vnto the works and writings of men, as if the sayings of the Fathers were to stand for a law; it is of no greater weight then the former. And albeit it were sufficient to say, Let God be true, and euery man a lyar, Rom. 3, 4, yet we answer Answer. farther, that the Fathers are for the most part against them, and refuse to be witnesses for them, as might easily appeare in the maine controuersies betweene them and vs. Againe, as they dissent from them, so sometimes they dissent from themselues. Lastly, all the Prophets & Apostles as a cloud of witnesses stand on our side, and we teach nothing but what wee haue receyued of them, and they are our warrant.
To returne then vnto the former point, wee see the Anabaptists are iustly reprooued, who cannot abide any bounds, or buttelles, or land-marks, neither that any should be master of his owne possessions, but would haue all go to spoyle and hauocke. And as God would haue iust weights and measures obserued betweene man and man, that they might buy & sell one with another: so he wold haue bounds and markes also vnchanged, that equity and vprightnesse in all our dealings might take place. For this cause Moses saith, Cursed is he that remoueth his neighbours landmarke; and all the people shall say, Amen. Deut, 27, 17, and 19, 14.Diony. Halic. antiq. lib. 2. The very heathen by the light of nature saw that such markes ought to be inuiolable which of old time had beene set in inheritances: and they all thought that God himselfe was wronged and iniuried in such false dealings. And because it should be accounted an holy matter, they made a god of it (according to their common manner) which they called Terminus, and dedicated a feast to him which they called Terminalia. True it is, this was a diuellish inuention to set vp an Idoll for the maintainance of equity: yet nature taught & engraued this principle in the heart of man, that if markes and bounds were not kept and maintained, an horrible confusion and disorder of all things would follow in humane society, and no man could know what was his owne, neyther possesse that which hee hath in peace.
Secondly, this condemneth all encroching Vse 2 & vsurpation one vpon another, in kingdoms and Lordships, as well as in priuate possessions, when men cannot bee content with their owne, but would stretch the wings of their power and iurisdiction farther. Moses saith notably in his song, Deut. 32, verse 8, that the most High diuided to the nations their inheritance, when he separated the sonnes of Adam, hee set the bounds of the people according to the number of the children of Israel. Howbeit the ambition and vnsatiable greedinesse of great men hath put all out of order, and nothing is so holy which [Page 1227] can stay them creeping and encroching vpon the bounds and borders of their neighbours. Thus they breake the law of God and nature in seeking to enlarge and encrease their owne dominions. These iustly incurre the curse of the Prophet, Woe vnto them that ioyne house to house, and lay field to field, till there bee no place, that they may be placed alone in the middest of the earth, Esay 5, 8. Hab. 2, 9, 12. Ier. 22.13. Mich. 2, 2. For wherefore hath God separated nation from nation, and one kingdome from another people, but that all should liue quietly, & communicate one with another, & that there might be no confusion or diuision? and therefore ought all to be contented with their own bounds. God hath made them great, but they alwayes seeke to make themselues greater: he hath set them bounds, but they will know no bounds. So then from hence we may gather that the warres which are taken in hand vpon ambition and the enlarging of the bounds of their Empire onely, are a despighting of God, a shedding of innocent blood, and a peruerting of the order which hee hath set in nature and nations. Euery man therefore ought to abide in his owne possession and inheritance, & not to trouble or molest one another. The ambition of Nimrod first began with setting vp the kingdome of Babylon,Gen. 10, 10. and afterward many following his example, became desirous to winne one from another. So it was with Chedarlaomor, who spread out his armes, and subdued the kings of Sodome & Gomorrha, Gen. 14, 4. Thus men peruerted the order that God had set in the world, like vnsatiable gulfes, and mighty hunters before the Lord, that hunted for the precious liues of men. And the cause of al is pride and ambition. We all know how in the beginning the earth was couered with water, and naturally the sea would stand aboue the mountaines, so that all would be ouerflowen: It is the speciall goodnes of God, and a testimony of his almighty power, that the dry Land appeareth whereon wee set footing, and build, and plant, and dwell, & commerce one with another. Seeing then, we liue heere, and that the earth doth succour and sustaine vs, let vs assure our selues that GOD sheweth his pitty toward vs, let vs serue him with a perfect heart, and with a willing mind, and let all men content themselues with that which they haue, without intermedling within the bounds of other men: and as hee hath restrayned vs by sundry closures, & as it were locked vs vp with barres not to be broken, so let vs not seeke to break them and so encroch vpon that which he hath not giuen vnto vs.
Vse 3 Thirdly, this reproueth the greedy and couetous affections of priuate men, that couet to be rich, they care not by what meanes. But as soone as the desire of getting gaine is setled in them, they are enflamed to rake to themselues by hooke or by crooke. All men doe shunne and abhorre the names of theeues and robbers, they cannot abide them, they are ready to sue them that brand them with such odious titles; but if wee detest them indeede, we must lay aside couetousnesse also. Hence it is, that Salomon saith, Prou. 15, 27. He that is greedy of gaine, troubleth his owne house, but hee that hateth gifts shall liue. Couetousnesse is a corrupt affection of the minde, greedily desiring and too much gaping after the riches of this life. They dreame of long life, forgetting that no mans life consisteth in the abundance of his riches, Luke 12, 15. They thinke they shal exceedingly profite them, but by the iust iudgement of GOD they turne to theyr hurt. They thinke they will be as a shield or buckler to defend them from the iniuries of this life, but they are turnd into swords wherby they are wounded and destroyed. They haue conceyued a strong opinion that they will bee as a wall on euery side to vnderprop the house, but they proue as a double cannon to cast it downe to the ground. As then he that eateth moderately, is nourished by the meate, and it abideth in the stomacke, but when it is taken immoderately, the stomacke is choked, and it is vomited vp againe: so hee that greedily heapeth vp riches, shall be constrayned to vomite them vp againe, Iob 20, 15. Couetousnesse therefore is a sinne, when a man is discontented with the estate wherein God hath set him, and with those things that God hath giuen for the sustenance of this present life; when he murmureth against God, & the more he hath, the more he desireth; when he heapeth them vp, and keepeth them, and bringeth them not foorth to any godly or necessary vses; but hee distrusteth the prouidence of God, and putteth his trust and confidence in his riches, as if he could not liue with out abundance of them, neyther be sustayned by the hand of God.Motiues to auoid couetousnesse. The Scripture offereth sundry good meditations to mooue vs to auoyd couetousnesse. First, because it is forbidden of God, Matth. 6, 19. Luke 19, 13. Hebr. 13, 5. His word alone ought to be of great force to perswade vs, if we had no farther reason. Secondly, because it is no lesse sinne then a secret kinde of idolatry, Col. 3, 5, as the couetous person is an Idolater, because he trusteth in his riches, not in the liuing God, Eph. 5, 5. Marke 10, 24. Thirdly, it cannot agree with the worship of God, but one of them expelleth another; as it is with contraries, with cold and heate, with light and darknesse, Psal. 119, 36. Matth. 6, 24. Luke 16, 13. Yee cannot serue God and Mammon. Fourthly, it is saide to be the roote of all euill, and that because it driueth and enforceth to many sinnes, to apostacy, to iniquity, to lying, to treachery, 1 Tim. 6, 10. 2 Kings 5, 22. Mat. 28, 13, 14, 15. Fiftly, no mans life consisteth in the multitude of his possessions, Lu. 12, 15. Sixtly, we are called to a better life, and we haue a kingdom promised vnto vs that cannot be shaken, reserued for vs in heauen, and therefore we should set our affections aboue where Christ sitteth at the [Page 1228] right hand of his Father, Col. 3, 1, 2. Luke 12, 32. Seuenthly, it is an vnsatiable euil, as a gulfe that swalloweth whatsoeuer is cast into it, and as the poore, ill-fauoured, and leane fleshed kine that Pharaoh saw in his dreame, which did eate vp seuen well-fauoured and fat kine, And when they had eaten them vp, it could not bee knowne that they had eaten them, but they were still ill-fauoured as at the beginning, Gen. 41, 21. Hence it is, that Salomon saith, He that loueth money shall not be satisfied with it, Eccl. 5, ver. 10. Eightly, it maketh such as are infected with it, companions with Achan, with Gehazi, with Iudas Iscariot: nay the most couetous persons are worse then that traitor, and farther from the kingdome of heauen, because he was touched with some remorse, & restored the thirty peeces of siluer, whereas they keepe by them that which they haue wrongfully taken from others, and yet haue no sense or feeling eyther of the sinne present or the punishment to come; whereas without restitution & confession they cannot be saued.
Vse 4 Lastly, from hence we ought all to learne contentation with our seuerall estates, wherein God hath set vs, which should be as bounds to hedge vs in, as if it were saide vnto vs, Behold, God will haue vs to rest and stay vpon that which he hath giuen vs, and to content our selues therewith; otherwise we trouble the whole order of the world, and defie the Lord himselfe to his face, as if wee meant to proclayme open warre against him. This obedience S. Paul had learned, when he professeth that he knew to be rich and to be poore, to be hungry and thirsty, and likewise to haue abundance, Phil. 4, 12. He had learned to be patient in pouerty, and to be content with his estate. Both these are two notable vertues, and special graces of Gods Spirit. This is it, to learne to be rich and to abound, when we do not desire to gather yet more and more, neyther are proud to trust in our riches, neyther take occasion by them to oppresse the weaker sort that haue no friends in the world to maintaine and defend them, and finally, when we so vse the world as if we vsed it not, & be ready to become poore for Christs sake, and to leaue all whensoeuer it shall please God to lay that crosse vpon vs. This is a great blessing, when such as are rich in wealth, can be poore in heart, and indeede greater then the former, and more needfull to be vrged then the former. Many will be ready to laugh at this speech, to know how to bee rich. But if wee consider how vnsatiable for the most part such are, and how their eares and harts also are stopped with earth and clay, we shall finde that it is not without great reason that Christ our Sauiour telleth vs, that It is an hard thing for a rich man to enter into the kingdome of heauen, Mat. 19. For they are for the most part more discontented then poore men, and so farre in loue with their owne shadow, (for what is riches but a shadow?) that they cannot be satisfied. And if they had the whole earth in possession, they would think that too little, and beginne to dreame of two earths. Wherefore let vs labour after the grace of Contentation, which is a vertue whereby wee are content with our present estate, and such blessings as we haue lawfully gotten, and rest in them with a quiet heart, and bee ready to beare the burden of pouerty patiently.
The holy Scripture setteth before vs as in a glasse,Motiues to moue vs to contentation sundry motiues to mooue vs to seek after, and to practise this gift. First, because it is commanded of God to euery one, to be content with his estate, Heb. 13, 5. Secondly, such as are endued with it, neede not feare want or pouerty, or to be forsaken in theyr pouertie, for God hath promised to be their deliuerer, and hath sayde, He will neuer forsake them, Heb. 13, 5. Thirdly, such as are endued with it, shal not be destitute of godlinesse, which is great gaine, to supply all things, 1 Tim. 6, 6. Fourthly, it is a testimony of true faith resting in the will and pleasure of God, Matth. 19, 21: for it witnesseth for them that they haue their treasure in heauen. Fiftly, it maketh this life sweet and comfortable, Prou. 13, 15. and without it there is nothing but trouble and vexation of spirit. Lastly, a little with the feare of God, is better then great heaps of riches & treasures, Prou. 15, 16, 17. & 16, 8.
13 And Moses commanded the children of Israel, saying, This is the Land which ye shall inherite by lot, which the Lord commanded to giue vnto the nine Tribes, and to the halfe Tribe.
14 For the Tribe of the children of Reuben, according to the house of their fathers, and the Tribe of the children of Gad according vnto the house of their fathers, haue receiued inheritance, and halfe the Tribe of Manasseh haue receiued their inheritance.
15 The two Tribes and the halfe Tribe haue receiued their inheritance on this side Iordan nere Iericho, Eastward, toward the Sunne rising.
In the former words wee heard the Commandement of God to Moses, touching the bounds and diuision of the Land: here we see the execution of it, commending his obedience, wherein he encourageth the Israelites to prepare themselues to enter into the Land. We haue all need to be comforted and encouraged to good duties, in regard of our present dulnesse.
Againe, we see that the consideration of the neerenesse of Gods mercies, should embolden and encourage euery one to bee constant and couragious, that wee faint not in the last acte. This made Moses say, This is the Land which ye shall inherite: he doth as it were point it out with the finger, and biddeth them lift vp their eyes, and behold the goodnesse which God had promised to their fathers. For as the consideration of iudgement at hand & [Page 1229] lying at the doores ought to moue terror and astonishment, so when we behold the mercies of God before our eyes, which are not prolonged for many yeares, it ought to enflame vs with an holy zeale and desire to see the accomplishment of the same: as Christ teacheth his Disciples touching the last day & the comming of the Sonne of man, Luke 21, 28; When these things begin to come to passe, then looke vp, & lift vp your heads, for your redemption draweth nigh. But to passe these ouer, let vs stay our selues a while in the consideratiō of the estate of the Church of Israel as now it stood. Some were at rest, other were to passe farther. Some had their inheritance, and some had none. Some had Townes and Cities to dwell in, and some were yet left to the wide world, and were to wander farther. Some had much, and others little or nothing at all. Some wanted, and some wanted nothing. This teacheth vs what is the estate of the people of GOD,Doctrine. Some among Gods people do alwayes want. some among Gods owne seruants do alwayes want and stand in need, Deut. 15, 7, 11. Matth. 26, 11. and 11, 5. Acts 2, 45. and 4, 34. and 6, 1. 1 Cor. 4, 11. 2 Cor. 8, 1. and 9, 1, 2. and 11, 27. Acts 3, 6.
Reason 1 The grounds are apparent, that they should learne alwayes to depend vpon GOD and to call vpon him, and not to put confidence in the flesh. This the Apostle expresseth touching his troubles and the rest of the Apostles, 2. Cor. 1, 8, 9. We were pressed out of measure, aboue strength, insomuch that wee despayred euen of life, yea we had the sentence of death in our selues, That we shold not trust in our selues, but in God which raiseth the dead. If the faithfull did neuer stand in neede of Gods helpe, they would forget God, and themselues, and the next life. If the childe did neuer want any thing, he would not know his father from another, but would quickly forget him: and so likewise it wold be with vs toward almighty God.
Reason 2 Secondly, God will neuer haue those that haue plenty & abundance to be without obiects vpon whom to shew mercy, that his gifts may be tryed which he hath giuen them. For why doth God suffer the poore to bee in the Church, but onely to offer occasion to vs to do good? as Marke 14, 7. Ye haue the poore alwaies with you, and whensoeuer yee will ye may doe them good, but me ye haue not alwaies. We neuer want persons, vpon whom to exercise our pitty and compassion whensoeuer wee will. Therefore when we see one man poore, and another rich, let vs not ascribe this to fortune, but consider the prouidence of God therein, which disposeth al things in that manner. God maketh tryall what is in vs, and would haue the poore to be his collectors or receyuers, to take away all excuse from vs, that we should not say, We knew not to whom to do good; and therefore the Lord saith, The poore shall neuer ceasse out of the Land, Deuteronomy 15, verse 11.
Thirdly, as hee will haue the gifts of such Reason 3 as haue receyued what to giue, to be tryed, so he will haue their patience proued that bee in need; which could not bee, if they did not suffer. For where there is no paine, there can be no patience, and therefore the Apostle teacheth, that Tribulation bringeth foorth patience, Romanes 5, verse 3. And this serueth much for the glory of God, and the good of them that are in necessity.
Fourthly, that wee should not settle and Reason 4 nestle our selues heere, nor make the earth to be our heauen, nor our treasure to be our god; but that we shold seeke for another life, where shall be no want, no misery, no necessity, but God shall be all in all.
This meeteth fitly and fully with the church Ʋse 1 of Rome, that make temporall felicity a note of the Church, to liue in pompe and glory of the world. This wee see handled at large by Cardinall Bellarmine among the notes of the church;De not. eccles. lib. 4. cap. 18. but it is so far from being a note of the Church, that it is rather a note of the Church of Antichrist. And the Spirit of God foretelleth in the booke of the Reuelation, that this should bee the voyce of spirituall Babylon, chap. 18, 7, 8. She saith in her heart, I sitte a Queene, and am no widow, and shal see no sorrow. Loe how we are warned before hand, in what sort the Romane Church shall aduance it selfe in regard of temporall happinesse and of good successe. But when that shall come to passe which the Scripture prophesieth in the same place, that how much shee hath glorified her selfe, and liued deliciously,Reuel. 17, 16 so much torment and sorrow she shall suffer, so that her plagues shall come in one day, death, and mourning, and famine; and when the kings of the earth (who haue liued deliciously with her) shall hate and detest the whore, and make her desolate, and shall eate her flesh, and burne her with fire: and when the people of God (that are called to come out of her) shall reward her euen as she rewarded them, and double vnto her double according to her works, and in the cup which she hath filled, shall fil to her double: what shall become of this temporall felicity, whereof they glory so much? & where shall this note be found among them, which now they cry out to bee wanting among vs? Doubtles then, they will tell vs of new notes, and disclayme the old which they now maintaine at this present for their own aduantage. For what hath the state of the Church beene vpon the earth from the beginning? The posterity of Caine liued in greatest felicity, Gen. 6, 1, encreasing in strength, in glory, in might, and in multitudes, while Abel was killed by his brother, and Adam liued childlesse. And after the flood, God suffered his people, the posterity of Abraham to soiourne as strangers in a strange Land, and to be euilly intreated foure hundred yeares, Gen. chap. 15, ver. 13, while the Canaanites liued in peace and pompe: and yet the Church was among that poore distressed [Page 1230] company, and not among the Canaanites. Therefore the Lord saith by his Prophet, I haue forsaken mine house, I haue left mine heritage: I haue giuen the dearely beloued of my soule into the hand of her enemies, Ier. 12, 7. The kingdome of Christ is not of this world, neyther doth hee promise to the children of the kingdome the pleasures & delights of this world. The Saints of God finde not the best entertainment vpon the earth, and therefore Christ saith, Iohn 16, 20. Verily I say vnto you, that yee shall weepe and lament, but the world shall reioyce: and ye shall be sorrowfull; but your sorrow shall bee turned into ioy. And afterward, verse 33. In the world yee shall haue tribulation, but bee of good cheere, I haue ouercome the world. All the felicity and happinesse of Gods seruants, is a promised and a reserued happinesse, we heare of nothing here but crosses & afflictions. Hence it is, that Espenceus one of the popish Writers affirmeth,In 2 Tim. p. 103. that Crux est ecclesiae nota, that is, The Crosse (and therefore not temporall felicity) is a note of the Church. And againe he telleth vs, that Christ foretold of labour and sorrow (as he saide to his Disciples, They shall scourge you in their Synagogues:) but the false christs prophesied of prosperity. If such bee false christs, then by the verdict and sentence of this man, Bellarmine must needs be a false prophet, for he dreameth of nothing but of felicity & prosperity. True it is, the Church sometimes hath rest from enemies, and enioyeth externall peace, but besides, that this lasteth not long, they that are out of the Church haue for the most part a greater portion of this blessing. And all these outward things, riches & pouerty, peace and trouble, prosperity and aduersity, fall out alike to the godly and the vngodly, and therefore Austine saith well, in Epist. 120. that Almighty God of his bountifull prouidence hath granted earthly felicity euen to the wicked, that good men should not so greatly desire after it.
Ʋse 2 Secondly, this reproueth the foolish and superfluous pompe vsed in Popery and blinde times of superstition, as if God tooke pleasure in paintings, in Images, in Candles, and cost bestowed vpon their owne traditions: when in the meane season the poore are for the most part neglected and forgotten. True it is, the Lord could haue made all rich, if it had pleased him, but hee sendeth the poore to vs, to giue vs occasion to exercise charity on them, who are made after his owne Image. The popish sort account no worship like to this, to adorne and beautifie the Church wals, to gild and garnish Images, senselesse things, and dead stones, and passe by the liuing stones of the Temple, that are polished by the hammer of Gods word. Neyther doth this establish the art of begging, because we teach, that there shall alwayes bee poore among the people of God: For pouerty is one thing, and beggery is another: all poore are not beggers, and all beggers are not alwayes poore. It is a great shame and reproch for a people that professe piety and Christianity,The discommodities of suff [...]ing beggers & rogues to suffer any beggers to swarme among them, which is the ouerthrow of order and honesty. For first, this argueth great want of charity, and much hardnesse of heart, that the rich deuoure all alone, and haue no regard of succouring such as bee in neede and necessity, and are sore pinched with pouerty and penury.
Secondly, when the bridle is once let loose in this kinde, it groweth to be a common occupation: and when such goe vp and downe from place to place, and from house to house, it cannot bee rightly discerned who are poore indeed, neyther can we say, who haue need, & who haue not need, neyther discerne the ydle from the impotent; wherein they most commonly speed best, not who haue most neede, but such as are most impudent, clamorous, & importunate.
Thirdly, the rewarding of such as go about begging from doore to doore, and walke or rather wander from country to country, is no better then a maintaining of ydle persons contrary to the law of God and man, and a filling of the Land full of ydlenesse: now such as are nuzled in roguing, in the end grow to be cunning in robbing: for from a rogue to turne to a theefe is an easie passage.
Fourthly, such as are inured to this practise and finde sweetnesse in it, and themselues encouraged by ease, can neuer inure themselues to indure hard labour or to take paines in any calling afterward, but liue by the sweate of other mens browes all their dayes.
Lastly, such persons are dangerous to a state, no better then vermine or caterpillers that deuoure the fruites of the eaarh, & rob from thē that are poore indeed; such as liue as no parts of any body, no members of the Church, or of the commonwealth, or of any priuate family, but are as members cut off from the body. So then there ought to bee no beggers in Israel, which bring nothing but confusion, & are the nursery of all euill, and ouerthrow the law of God and man, of nature and charity. Howbeit these locusts liue so well with the scrip, yt they would bee loth to exchange their trade for a yearely rent, or a daily pension, prouided that withal they shuld be compelled to labor with their hands. This also serueth to meete with ye begging Fryars, & such as vow voluntary pouerty as cousingermans to rogues & beggers that wander vp and dow [...] vnder colour of releefe, and yet boast of this occupation, as of a state of perfection. But of these vowes, we haue spoken sufficiently before.
Lastly, this teacheth those that haue the Ʋse 3 goods of this world, to shew pitty and compassion on them that stand in need. The two Tribes and the halfe are commanded to go vp armed before their brethren, and neuer to forsake them and giue them ouer, vntill they had seene their hearts desire vpon their enemies, and placed their brethren in saftety, and had [Page 1231] giuen to them a peaceable possession of theyr portion of that promised land. And albeit we should giue at all times, yet then especially ought our compassion to be exercised and extended, when the poore stand most in need of our helpe, as in time of dearth and famine. Then the common cause and cry of the poore should cause vs to cut our morsels thinner, & the shorter, and to abridge our selues of al superfluity and excesse, rather then to see them to miscarry, and to perish for hunger. And if ouer we minde to serue God, and to doe him homage with our goods, we should bee forward and faithfull to do it at such times. The first Christians carried such zeal toward God, and loue toward the poore Saints, that They sold their possessions and goods, and laide downe the mony at the Apostles feete, that it might be distributed as euery man had neede. And as the poore must especially be prouided for in times of want, so among the poore, ye poore Saints ought chiefly to be regarded, as the Apostle sheweth, Let vs doe good vnto all men, especially to them who are of the houshold of faith, Gal. 6, 10. Thus ought we in doing good to respect the times & persons, & in both whatsoeuer we do, it must proceed from a willing minde and a chearefull heart, 2 Cor. 9, verse 7. otherwise it is a sacrifice not pleasing in the sight of God.
Motiues to moue vs vnto liberality toward the poore.Now the Scripture affoordeth vnto vs sundry motiues, as so many encouragements vnto liberality. First, because it is a seruice and sacrifice commanded of God, that while wee haue opportunity, we should do good to all, Gal. 6, 10. 1 Thess. 5, 15. Secondly, it is a grace of God bestowed vpon the Churches. 2 Cor. 8, 1. Thirdly, it is fruitfull and bringeth forth much encrease. Gal. 6, 7, 8. 2 Cor. 8, verse 12: yea though it be cast vpon the waters, Eccle. 11, 1. Fourthly, it is a certaine argument of sincere loue, 2 Cor. 8, 8, 24: as for that bounty and liberality which standeth in words onely, it sheweth the heart of that man to bee destitute both of faith and loue. Fiftly, the Spirit of God taketh notice of all charitable workes, & commendeth rhem in the godly, whose example we ought to follow, as in the Macedonians, 2 Cor. 8. Sixtly, whatsoeuer is bestowed in the name of God, is lent to him, and hee will repay vs: Nay, the Lord Iesus accepteth it, and accounteth it as done vnto himselfe, as wee shewed at large before in this booke.
16 And the Lord spake vnto Moses, saying:
17 These are the names of the men which shall diuide the land vnto you: Eleazar the Priest, and Ioshua the son of Nun.
18 And ye shall take one prince of euery tribe, to diuide the land by inheritance.
19 And the names of the men are these: Of the Tribe of Iudah, Caleb the sonne of Iephunneh.
20 Of the Tribe of Simeon, Shemuel, &c.
21 Of Beniamin, Elidad, &c.
22 Of Dan, Bukki, &c.
23 For the tribe of Manasseh, Hananiel, &c.
24 Of Ephraim, Kemuel, &c.
25 Of Zebulun, Elizaphan, &c.
26 Of Issachar, Paltiel, &c.
27 Of Ashur, Ahihud, &c.
28 Of Naphtali, Pedahel, &c.
29 These are they whom the Lord commanded to diuide the inheritance vnto the children of Israel in the land of Canaan.
This is the second part of the chapt. where the persons are appointed and named which ought to diuide the land: these are of 2. sorts, the chiefe and principall were the priest of the Church, and the Captaine of the hoast; the rest were ten Princes chosen out of the ten tribes, so that two tribes are left out, to wit, Reuben and Gad, because they had their inheritance befalne them already, at their owne request, on this side Iordan. All these Princes are particularly expressed by their names, and by the names of their fathers, and all are ioyned in equall commission together, yt nothing should be done with partiality, to whose arbitrement and determination all were bound to stand. From hence three questions may bee raysed. First, Obiection. what need there was of any Princes to diuide the land, and giue the Tribes their possessions, seeing this was to be done by lot? I answer, Answ. the one of these doth not take away the other, there was vse of them both. For, seeing the lot could not bee vsed, except the land were diuided into ten parts or Prouinces, therefore it pleased God to vse the helpe and ministery of men, to diuide it into tenne parts; after which diuision made, the lots wer cast, by iudgement whereof euery Tribe had his portion of the land. Thus we see, how both of them were very necessary, and that the one did not ouerthrow or disanull the other. Againe, Obiect. why doth God ioyne ten other Princes to Eleazar the Priest, and to Ioshua the son of Nun, were not these two sufficient? Answer. I answer that which belongeth to all, ought to be done of all; and thereby God taketh away that enuy which might he cast vpon them, when the matter was indifferently decided by a seuerall Prince, selected out of euery seuerall Tribe. Thus the mouthes of all were stopped, and euery one perswaded to rest without complaint or contradiction, in the deciding which they should make.
Thirdly, the question may bee asked, Obiect. Why the Priest was employed in this diuision? For, some haply will maruell, that matter of temporall inheritance (in which himselfe and the rest of that tribe had no other portion but the Lord) should be committed to him that had the charge of the Tabernacle, and this may seeme altogether impertinent to his function. I answer, Answ. this was done for sundry waightie considerations. For this was not without a [Page 1232] mystery.Why the high Priests helpe was vsed in the diuision of the land. And as euery ceremony had his signification, so heerein the Priest was a figure of Christ, to whom the spirituall inheritance belongeth, who is ascended to prepare a place for those yt are his in heauen. Secondly, this was done in regard of the Priests & Leuites, for albeit they had no inheritance in the land, yet some part and parcell fell vnto their share out of euery Tribe, as we shall see in the following chapter. Thirdly, if any controuersie should arise in this great and waighty busines of making a stable and vnchangeable diuision that might remaine among their posterity for euer, they might haue the Priest at hand for direction, and to aske counsell for them at the mouth of God. Lastly, that this whole action might bee sanctified to them & theyr children, it was to be begun with prayer, and to be finished with thankesgiuing (for which the Priest was the fittest) according to the saying of the Apostle, Coloss. 3. verse 17. Whatsoeuer ye do in word or deed, do all in the name of the Lord Iesus, giuing thankes to God and the Father by him.
This diuision offereth diuers instructions. In that Eleazar & Ioshua the cheefe of the rest, appointed to set out the land are named before other, it teacheth, that superiours (whose head God hath lifted vp aboue their bretheren) ought to giue good example to others. Againe, wee see that God maketh choise of men to bee his instruments, so that not onely those things are to be holden diuine, and of diuine authority, which are done immediately by God himselfe, but such also as are done by men, assigned to their office by him. Thus God hath called men, and not Angelles, to preach the Gospel, whereby hee regenerateth vs, and maketh vs heires of his kingdome, if we receyue the same by fayth. We are therefore to submit our selues vnto it, and to bee content to be informed and reformed by it no otherwise, then if an Angel from heauen, nay no lesse then if God himselfe should speake vnto vs, Luke 10, 16. 1 Thess. 2, 13. Acts 10, 33. This is the way to heare aright. Furthermore, obserue the faith of this people. They were not yet come into the land, they had not passed ouer Iordan, nor obtained one foote there; the Canaanites yet dwelled in their Cities, and armed themselues to resist them, they had strong Cities walled vp to heauen, and mighty men of strength and stature to oppose against them, they had a generation of Gyants & mighty men, that were as so many Goliahs to bid defiance to Israel: yet we see they are occupied in diuiding the land, and haue Princes appointed to determine the same, and all of them are no lesse busie in the work, then if the land were already conquered & subdued vnto them: which sheweth to vs the nature of faith, according to the description of the Apostle, Heb. 11.1. Faith is the substance of things hoped for, the euidence of things not seene: for by it the elders obtained a good report. This we saw before in the daughters of Zelophehad, how zealous they were in the cause of their father, to haue a part of the inheritance particularly to themselues. True it is, this is touching a temporal promise, or a promise of a temporall blessing, howbeit it had reference typically to the eternall inheritance in the heauenly Canaan. So then this teacheth vs, that true faith apprehendeth, appropriateth,Doctrine. True faith is of an applying nature. and applyeth Gods promises as if they were present. True faith is of an applying nature. It doth not onely assent vnto the promises of God, but maketh application of them to our selues, and both are necessary to saluation, Ier. 31, 33 Esay 25, 9. Cant. 2, 16, and 6, 3. Iohn 1, 12. and 6, 51, 35, and 3, 14, 15. None had comfort by the brazen serpent that was lift vp on the pole, but such as were able in particular to looke vpon it, and assented and beleeued the promise that they should be cured and restored by it. Christ calleth himselfe, The liuing bread, of which we must eate: but what is eating saue an application? because whatsoeuer a man eateth or drinketh that he applyeth vnto himselfe, and receyueth it to be his: so touching faith, whatsoeuer a man doth beleeue, the same he doth apply vnto himselfe, or else it can be no truth fayth, but a counterfeyt faith.
Marke the grounds of this point. First, true Reason 1 Faith standeth of two parts, whereof one is an acte of the vnderstanding, the other is an acte of the wil, according to the saying of the Apostle, Roman. chap. 10. verse 10, With the heart man beleeueth vnto righteousnesse. The mind informeth vs to see and know God and his sonne Christ, and the promises made in him: the heart seeketh, desireth, and loueth that which it knoweth, which cānot be without a particular application.
Secondly, euery man is commaunded to beleeue, Marke chap. 1. verse 15. 1 Iohn chap 5. verse 15. Now it is not enough that we beleeue, except wee also make application, or else we beleeue no otherwise then the diuels beleeue, for euen they beleeue God & Christ, Iames chap. 2, verse 19. But to make particular application of Christ, as to say, Christ is mine, and I am his, and haue remission of sins by his death, is more then any or all the diuels in hell can do.
The Angel that was sent to be the first preacher of the Gospel, saide to the shepheards, Luke 2. Behold, I bring you tydings of great ioy which shall be to all people, for vnto you is born this day a Sauiour: that is, to you that beleeue, for except they had beleeued it, and applyed it to themselues, they could neuer haue conceyued any ioy at all, nor receyued any benefite at all by it.
Thirdly, the promises of GOD, howsoeuer they are deliuered in generall tearmes, yet they are particular also, and euerie one is bound to gather a patticular to himself out of the generall. As in a Proclamation, albeit [Page 1233] it bee conceiued and published in generall words, yet the matter is that which belongeth to euery one in particular, and must be so applied, as if his owne name were set downe in it.Marke 16, 26. Iohn 3, 16. The Gospel is as a Princes proclamation, offering pardon and forgiuenesse: and though the promises of God be generall, yet they doe containe a particular, because that which is spoken to all beleeuers, is spoken vnto euery one that is a beleeuer, and that which is spoken to all penitent persons, must bee applyed to euery seuerall penitent soule.
Fourthly, God hath ordained the Sacraments in the Church to be the seales of the righteousnesse of faith, Rom. 4, 11: and yt they should be deliuered particularly to euery man, thereby to assure him of grace and mercy in particular. When men once come to know, that Christ offereth remission of sins by his death, by the receiuing of the Sacraments particularly we come to apply Christ and his merits to our selues: so that the deliuering of them vnto vs is thus much in effect, Thou beleeuest these generall things, then draw neere and take this vnto thy farther comfort, that thou mayest bee assured, that the promises of righteousnesse doe belong vnto thee, as if indeede thy name were particularly specified therein. All these things being considered, it followeth necessarily, that the generall knowledge is not sufficient, but a particular application is necessary to saluation.
Ʋse 1 This serueth for confutation of an errour of the church of Rome, denying that a man may particularly beleeue, that God is his God, or that Christ is his Sauiour, or that remission of sinnes belongeth vnto him: and why so? Forsooth, because in the Gospel all runneth in generall, and it is not there written, that such and such are Gods, and shal haue benefite by Christ. But where there is a general, as for example, Whosoeuer beleeueth and repenteth shal be saued, there is the particular also, If thou beleeue thou shalt be saued: and the faithfull by vertue of this do beleeue, and are saued by this their application. The Apostles said to the Gaoler, Acts 16, 31: Beleeue on the Lord Iesus Christ, & thou shalt be saued, and thy house: If the Keeper of the prison had replyed, Sirs, how doe you know that I shall bee saued by Christ? Is my name written in the booke of God, that I may bee assured it is written in the booke of life? Would not they haue told him, that his particular name was included in the generall, albeit it were not expressed? The Papists doe presume to giue absolution vpon confession, and yet they do not find any man in the Gospel particularly named. When Christ our Sauiour saith, Whose sinnes soeuer ye remit, they are remitted, Iohn 20, 23: they are not afraide vpon this generall to giue absolution to particular persons, and to tell them that their sins are forgiuen. And will not these men be so fauorable to vs, as to suffer vs from a generall to infer and gather a particular, as well as themselues? to wit, that when Christ saith, Whosoeuer beleeueth in me shall not perish, but haue euerlasting life: the Minister may speak to the conscience of this or that man particularly, Beleeue thou in the Lord Iesus, and thou shalt haue eternall life?
But Bellarmine goeth farther, and obiecteth, Obiection. That this is not a simple promise, but conditionall, if they repent and beleeue, then they may indeede apply these things to themselues and bee assured of them: but a man cannot haue any certainty of these things, that they do beleeue and repent, and therefore they cā not in particular apply them to themselues. Answ. I answer, this is to builde one error vpon another, and to dawbe them both with vntempered mortar. For wherefore doth the Apostle command euery man to try and examine him selfe whether he be in the faith, and haue Christ Iesus dwelling in him, 2. Cor: 13: if after this proofe hee cannot know what his estate and condition is? This is a certaine rule, whosoeuer truly beleeueth, knoweth that hee beleeueth, though no man knoweth it but himself. He that is the Lords, hath a new name written, Reuel. 2, 17. which no man knoweth, sauing he that receiueth it. But he which hath receyued it, knoweth it as wel as he knoweth he liueth. For no man doth know the things of a man, saue the spirite of man which is in him: euen so the things of God knoweth no man saue the Spirit of God, 1 Cor. 2, 11. So then euery man both may and ought to haue assurance of his own saluation; and therefore this we beleeue, let them teach and write what they will. For, what if a franticke man should run vp and downe, & boast that all the wares which come to such a Port or hauen are his, shall the Merchant be discoraged to thinke they are none of his? Or, if a false fellow come forth and lay claime to our inheritance, will that barre the true owner of his right? or make him to let goe his holde? What if a mad man out of his wits should say, that the Crowne and Kingdome is his, would we therefore thinke it is so indeed? Or if some should shew false and counterfet pearles, will the Goldsmith be discouraged, and think that his also are naught, and of the same stampe? In like sort we may reason, What though some do not beleeue, or will not apply Christ vnto themselues? What if satan haue deluded them with the spirit of errour, and blinded them with the mists of ignorance, shall wee therefore suffer our selues to be beguiled, and to be brought to think that we haue no true knowledge or faith? or that we ought not to apply Christ Iesus in particular to our selues? To conclude, we may be bold to auouch, that the diuels haue as much faith as the papists teach and beleeue. For the diuell can say, and that truly, I do beleeue: I beleeue that remission of sinnes is sealed vp by Christ for saluation: so that hee may beleeue as much as any Papist in the worlde, holding the principles of their own doctrine, forasmuch as the Romish faith is no other then historicall, to beleeue ye Scriptures [Page 1234] and al things written in them to be true, but they neuer come to the principal & maine matter, wherein the comfort of a Christian lyeth, to make particular application of any thing to themselues.
Ʋse 2 Secondly, it admonisheth euery man to examine himselfe, and to try whether his faith be true, or not: this is the counsell and commandement of the Apostle, 2 Cor. 13, 5. as we heard before: and how shall we better do it, thē by making particular application of those things which ought to bee beleeued? to beleeue that God is our God, that the Lord Iesus is our Sauior, that we are righteous by his obedience, that wee haue the pardon of our sinnes, that wee haue receyued the grace of sanctification, and that wee shall be partakers of eternall life. For as faith is the life of the soule, so this application is the life of faith. If we finde this in vs, then certainly we haue a true, a liuely, a iustifying faith; otherwise we deceyue our selues with a shadow and opinion of faith, when in truth we are vtterly destitute of it. And if men were brought to their tryall heerein, it is greatly to be suspected and feared, that not onely they in the Church of Rome, but many that liue in the Church of God it selfe, will bee found to want the true faith, and to please themselues with a naked shew of it. For some haue not a generall knoledge, and therefore cannot haue so much as a generall faith. Many, albeit they haue a generall knowledge, yet they will not, nay they cannot in special apply Christ and his benefits vnto themselues, because such is their simplicity or sottishnesse, that they condemne this doctrine of applying Christ to themselues, & say it is to some a doctrine of presumption, & to others the pathway leading to desperation. These are afraid to go so farre, and dare not meddle with it. They will hope well, as the Papists do, and thinke well, but they cannot abide to heare of any particular application. These are as men that are afraid of their good friends, whose case must needs be lamentable, and they stand in a dangerous, nay I may say in a damnable condicion: because without this application there can be no true faith, and without true faith no saluation. We haue experience of some in our dayes, who out of a melancholy humor, perswade themselues that they may not eate, because they are vnworthy to touch their meate, and by this meanes are the cause of their owne death: and yet they thinke they may see it, and talke of it, but by no meanes may touch it. This is the faith of many Christians among vs, they thinke they may heare of the things that belong to saluation, and reason of them, but by no meanes they may apply them; these mens case is very dangerous, for they must needs perish eternally. For as life is maintained, not by looking vpon our meate, or by speaking of it, or by hearing of it, but by taking and applying of it: so the soule is sustayned and life preserued in it, not by hearing of the promises of the Gospel, nor by assenting vnto them, but by applying of them vnto our selues. When the Israelites were stung in the wildernesse with the fiery serpents and scorpions, Deut. 8, 15, insomuch that many dyed, if any should haue saide, I am not worthy to look vp to the brazen serpent, and to fasten mine eies vpon it I know indeed that God hath appointed it as the only means and remedy to recouer them that are stung, but I dare not presume to behold it, because of mine vnworthinesse: would we not thinke that it were iust that this man should perish? So is it in this case, many men know that God hath sent his Sonne into the world, and that he dyed for the sinnes of the world, yet many are so desperate, that they talke and dispute of nothing but of their owne vnworthinesse, and say they would apply Christ, but they dare not, they are such greeuous sinners. Howbeit he that was worthy to take the booke out of the right hand of the Father, and to open it, Reuel. 5, 2, 5, 11, 12, hath also made his children partakers of his worthinesse, Reuel. 3, 4. They shall walke with me in white, for they are wor [...]hy. His merits are become our merits, and his righteousnesse is made ours, 2 Cor. 5, 21. Wherfore, whosoeuer they are, that eyther through the corruption of their owne hearts, or through the tentation of Satan doe not truely apply Christ vnto themselues, and his death to theyr saluation, but make it a matter of presumption, their condition is miserable, and they are yet in the way to destruction, and may iustly feare that the wrath and iudgements of God will ouertake them.
Lastly, this point is very sweet and comfortable Ʋse 3 to euery one that is able (though with much weaknesse and many infirmities) in particular to apply the generall promises of God and the Gospel to himselfe because such shall be sure to finde God gracious vnto them; and if they be stung by the old serpent, they shall be healed, because they can look vp to to ye 2. ferpent that God hath set vp, and appointed to be the healer and helper of them. If they be hungry, they shal be sure to be satisfied, Christ is the true bread that came downe from Heauen, Iohn 6, they eate him by faith, and so apply in particular the generall promises to thēselues. This is it indeed that ought to encourage euery man to labour for this particular application, & not like hypocrites to content thē selues with generall things, as if they were afraide that Christ should come within their doores. They are in effect like the Gadarens, that bid him depart out of their quarters. The particular faith is the only comfortable faith, and by this the iust man liueth. The Ciuilians haue a rule, that mine is better then ours, and in temporall things all men like of it. So we may say in the matters of faith, touching particular application, it is better for a man to say, Christ is mine, then Christ is ours. Neuerthelesse, we must vnderstand and obserue thus [Page 1235] much, that men must not bee discouraged to thinke they do not beleeue, when indeed they do beleeue. For the best of Gods children do beleeue with much weaknesse, and encounter with many oppositions, with which they wrastle and buckle hand to hand. Sometimes the effects of Gods grace are not so liuely in them as formerly they haue beene: sometimes the heart of man being full of corruption will cast many doubts concerning his faith, which is as much as if it should cast mire and dirt in the face of it. The life of a Christian is like ye daies of the yeare, sometimes the dayes are verie faire, sometimes againe they are cloudie and full of showres: so a man that doeth beleeue shall finde much peace, and haue a long time of rest and refreshing together: sometimes againe he shall be full of many doubts, and of much staggering, as when the Sun withdraweth it selfe within the clouds. Euery true faithfull soule knoweth this by continuall experience. And he that findeth these things, let him not be discouraged, but rather be assured that these are signes of true faith, & that God dealeth thus with his own for these ends, to make them more certaine of their faith, to teach thē to lay better hold of the promises of God, and to haue more ioy in them; and howsoeuer they may lose the sight of these things for a time, yet their faith in the end shal haue victory, and they shall bee able to pierce and passe through these clouds, and haue a certaine application, by which they shall be sure to want no good thing.
CHAP. XXXV.
1 ANd the Lord spake vnto Moses, in the plaines of Moab by Iordan, neere Iericho, saying:
2 Command the children of Israel, that they giue vnto the Leuites of the inheritance of their possession, Cities to dwell in: and ye shall giue also vnto the Leuites suburbs for the, &c.
3 And the Cities shall they haue to dwel in, and the suburbes of them shall be for their Cattle, and for their goods, &c.
4 And the suburbes of the Cities which ye shall giue vnto the Leuites, shall reach from the wall of the City and outward, a thousand cubites round about.
5 And yee shall measure from without the City on the East side, two thousand cubites, and on the Southside two thousand, &c.
6 And among the Cities which ye shall giue vnto the Leuites, there shall be six Cities for refuge which ye shall giue to the manslayer, &c.
7 So all the Cities which ye shall giue to the Leuites shall be 48. Cities.
8 And the Cities which ye shall, &c.
IN the former chapter we spake of the inheritance in generall. Now we come to the particular, and first touching the Priest, which is an exception from the former.The contents of this chap. Of this chapter there are two principall parts: first, a commandement to assigne certaine Citties for the vse and dwelling of the Priests and Leuites, who otherwise had no portion allotted, chap. 29. Secondly, Lawes prescribed touching manslaughter. Touching the first, we see that albeit in the former distribution of the inheritance there be no mention made of the Priests and Leuites, yet God will not forget them himselfe, neyther haue them forgotten by others, but prouideth for them places of habitation, and assigneth to them 48. Cities, with their suburbs, wherein they are appointed to dwell. Touching their foode and sustenance, they had the first fruites and the tythes of the fruite of their land, and of the increase of their Cattle. And because he would haue them wāt nothing that was needfull for them (although mens deuotion and charity is such, that they could be content to see them want all things) he taketh order in this place for theyr houses and dwellings, and that in a plentifull and bountifull manner, considering the compasse of the land, as wee described it in the former chapter. For besides the many Cities appointed, they had suburbes, with a thousand Cubites in compasse about those cities for barns, outhouses, and stalles for cattle; besides fields, stures, and medowes, containing two thousand cubites more for feeding and breeding of their cattle. These were not assigned vnto them out of one or two tribes, but selected out of them all, yet in such sort, that the tribes which had the larger inheritance must set apart the more, and they that had lesse were to giue the fewer: and thus was a iust and equall proportion obserued, that one should not bee eased, and another ouerburthened. Thus were the Leuites dispersed in Iacob, and scattered in Israel, that so God might bee serued and his worship preserued throughout the land. Thus God would haue all his people in all corners and quarters to be taught and instructed, the small as well as the great, plaine villages as [Page 1236] well as famous and populous Cities, as wee haue shewed before, chap. 3. Thus was the punishment laide vpon Leut, Gen. 49, 7: turned into a blessings, and their reproach changed into matter of honor and dignity. These were commonly called the Citties of the Leuites, not that they onely dwelt in them, but because they among others dwelled in them, the youth were instructed in the liberall sciences, the law of God was expounded in the Synagogues, there also publicke schooles and colledges were builded to be as holy Seminaries and Nurseries of piety and religion, as we do reade in many places of the bookes of Samuel and the kings.
Of the Cities of refuge.Moreouer obserue, that out of these Cities of the Leuites God maketh choise of sixe Cities of refuge, whereof three are in the land of Canaan, and the other on this side Iordan: and these were not chosen to bee together, but they were so fitted, that euery part of ye Land had one of them at hand, least such as were without fault and innocent should be pursued and slaine by the auenger of blood before he could recouer any of them. Now these Cities are assigned out of the Cities of the Leuites, rather then out of any othet, yt the places might be more respected, and bee more inuiolably obserued: and it is presumed that the Priests would not protect wilfull & wretched offenders, and so defile the places which were granted onely to be Sanctuaries for the innocent. Thus did God allow Sanctuaries & priuiledged places among his people, and many other nations in all times, and of ancient times haue followed this example. But whether it be expedient in the dayes of the Gospel to entertain and giue way vnto them, may be a great question.
Whether Sanctuaries & priuiledged places may be allowed among Christians. Peter Martyr disputing this point, whether they are to be retained or abolished, deliuereth his opinion, that because the law of God allowed them, the customes of nations approued them, and for that there may bee at some times iust cause of them, therefore they may haue place among Christians, so that certaine conditions be obserued. First, that neyther publike nor priuate wealth bee any way hurt or damnified. Secondly, that vices bee not nourished and fostered by hope of pardon, or escaping without punishment. Lastly, prouision must be made, that they should not stand open to all sorts of offenders, but onely be granted to certaine persons: as when a man at vnawares hath killed another and feareth the auenger, or is oppressed and ouer-burthened with debt without his owne fault & feareth the creditor. Neuerthelesse, it seemeth to me, that these reasons carry more shew then substance, and perswade rather by the number, then by their waight. For to allow such Sanctuaries, and yet to limit them with these cautions; seemeth to mee all one, as if one should deliuer a knife into the hands of a childe, and then appoint three or foure keepers and ouerseers to attend vpon him, to take care that hee doe no hurt to himselfe or to others; whereas the knife might more safely be taken away, and the labour of the men better employed. And as for the two particular instances that this learned man giueth, in case of man-slaughter and debt, there are Courts of iustice and conscience to try euerie mans cause, and to mittigate the rigour of such as are mercilesse: and therefore howsoeuer wee haue had Sanctuaries and other priuiledged places among vs, as appeareth in our Chronicles, in the late reigne of Edward the fourth, & Edward the fift, the memory whereof yet remaineth (which peraduenture may yet bee in force) yet through disuse and discontinuance of them it may appeare that the euil was iudged to be greater then the good that came by them. And if some inconuenience in some one case might fall out through want of them, it were better to beare that inconuenience by missing of them, then to admit a mischeefe or rather an heape of mischeefe, by retayning of them. But howsoeuer it may bee iudged in some certaine cases a matter of charity to allow to some persons the Sanctuary, to saue themselues from such cormorants as would neuer be satisfied but by the body and blood of the poore debter; yet because vnder colour and pretence of this protection, infinite enormities would arise vnto the detriment of the Commonwealth, and that the former supposed causes may bee better remedied by other meanes no way hurtfull or preiudiciall at all to any, it were much better quite to dissolue them, then to retaine them. For grant once this priuiledge and immunity to such as are growne to decay by ineuitable losses, you shall haue others in time claime that benefite (yea, and perhaps sooner receyue it) that are gone to decay by their owne negligence and vnthriftinesse. And if it were needefull or expedient in case of debt to allow the Sanctuary, no doubt the Lord himself setting vp these Sanctuaries, would haue extended the liberty to such persons to flye vnto them: whereas among the people of God none were allowed to haue refuge vnto them, but such as were pursued by the auenger of blood. And if there were no other reason to abolish them, it were sufficient to see the horrible abuses of them in the Papacy, where murtherers, and traytors, and varlets, and a rabble of all sorts of cut-throats (as we shall see afterward) are protected, and allowed to be protected, contrarie to the expresse commandement of God, Exodus 21, 14. If a man come presumptuously vpon his neighbour, and slay him with guile, the thou shalt take him from the Altar, that he may dy. And we see the practise of it in Salomon, 1 Kings 2, 31: for when Ioab a wilfull murtherer, that slew two men more righteous and better then him selfe, and shed innocent blood in the time of peace, fled into the Tabernacle of the Lord, and caught hold vpon the Altar, he commanded him [Page 1237] to be slaine in that place. But to return to the former point,Popish Sanctuaries vnlawful. whether this be inconuenient or not, this is most certaine, that no states do so much offend by denying of them, as the Romanists do by admitting of them, whereby it commeth to passe, that Churches and Monasteries are turned into dens of theeues. It is noted, that Innocentius the third wrote to the king of Scottes that then was, That no man should be taken by violence out of the church albeit he had committed very heynous offences. Howbeit lest they should seeme to let open a window, and to set loose the reynes vnto all sorts of wickednes, they haue excepted some certaine cases.Decret de Immvnit. eccles. First, they will not defend common theeues and robbers which do stand by the high-way side to set vppon such as passe by, whether it be by day or night: neither yet those that offend greeuously in the Church or Churchyard, in hope there to bee priuiledged, because such ought not to bee protected by the Church which sin heynously against the Church.Decre [...]. 36, 9. Can. de Rapto. As for other wickednesse and most lewd and loose villanies, as the murthering of men, the rauishing of Virgins, adulteries, and such like practises, they defend them, as appeareth in the Decrees. And they offer this immunity and impunity not only to Christians, but to the Iewes and heathen people, yea to excommunicate persons, and to heretickes, prouided, that the heretickes come into danger for other crimes; whereas if it be for heresie, they are denyed the benefit of the Sanctuary. Neyther is this liberty granted to the Church onely,Decret. 17, 9, 4 c [...] id constitutionis. but to the Byshops palace, albeit it be not ioyned vnto the Church. As great a priuiledge likewise they grant to their breaden-god (and great reason, why?) so often as it is carryed about in pompe and procession, or vnto the sicke; for if in such case any man ioyne himselfe to the Priest, he hath a safegard and Sanctuary. Many such like enormities are committed, and passe as currant among them, and so much wickednesse goeth vnpunished, whereby God is offended, the Church is polluted, and the Land it selfe is vtterly defiled; and yet such places of speciall priuiledge and protection, are retayned and defended.
[Command vnto the children of Israel, that they giue vnto the Leuites, &c.] Heere we see, what great allowance God gaue to those that ministred at the Altar, and did the seruice of the Tabernacle. And albeit the Leuiticall Priesthood and all that ministration bee now abolished, yet because God to the end of the world gathereth vnto himselfe a Church by the Ministery of the most holy Word and Sacraments, hee will haue his Ministers also vnder the Gospel sufficiently prouided not onely of sustenance and maintenance, but also of houses and habitations fit for them, that they might waite vpon their office without disturbance or distraction.
This teacheth vs,Doctrine. The ministers must be pro [...]ided of all things necessary for them. that the Ministers of the church must be prouided of food & rayment, of houses and dwellings, and of all things necessary for thē. This is proued at large in this place; heere it is commanded, & in the booke of Ioshua it is performed and executed, as wee may reade in Chap. 2.1, 2, 3, 4, &c. where we see particularly what Cities euery tribe gaue as the Lord commanded by the hand of Moses. The like we see in the prophesies of Ezekiel, Chapter 45. verses 1, 2, 3, 4, &c. that when the Messiah is exhibited, and the Gospel preached throughout the world, the Land shall bee otherwise diuided, so that part of it shal be assigned to the house of the Lord, part shall belong vnto the Priests and to the Leuites, verse 4, and 5. shewing thereby, that the Ministers of the Gospel must bee maintayned. By the law of nature, euery man was bound to giue something for the furtherance of Gods seruice, of such temporall goods as GOD had giuen him, Gen. 14. verse 18. and 28. verses 20, 22. Leuit. 27. verse 30, Numb, 18. ver. 28, Deut. 14. verses 28, 29. 2 Chron, 31. verses 4, 5. It is noted touching the zeale of good king Hezekiah, when hee had appoynted the courses of the Priests and Leuites, euery man according to his seruice, hee commaunded the people to giue the portion to the Priests and Leuites, and by and by they brought in aboundance the first fruites of Corne, and Wine, and oyle, and Honey, and of all the encrease of the fielde, and the Tythe of all things brought they in aboundantly.
Neyther doth this belong onely vnto the Reason 1 times of the Law, but likewise of the Gospel. For, the ministery of the Gospel is much more glorious then of the Law, and the calling of the Ministers of Iesus Christ, is greater then of those that serued at the Altar: for, as Iohn was farre greater then any of the Prophets that went before him, so hee that is least in the kingdome of heauen, is greater then hee, as Matth. chap. 11. verse 11. If then, the Leuites were so bountifully and liberally dealt withall, whose seruice was to take end at the exhibiting of the Messiah, then much more ought they whose ministery and seruice must stand and continue for the perfecting of the Saints, for the worke of the Ministery, and for the edifying of the body of Christ, till wee all come in the vnity of the fayth vnto a perfect man, vnto the measure of the stature of the fulnes of Christ, Eph. 4, 12, 13. Secondly, that they may attend to the holy things of God, & be no way disturbed. For seeing the Apostle giueth it in charge that they must giue attendāce to reading, to exhortation, & to doctrine, 1. Tim. 4, 13. how can they watch ouer the flock, and giue themselues to these duties, except they haue prouision made for them accordingly? or how can they prepare a Table wel furnisht for the people in the church, when they haue nothing to set on their tables in their owne houses? Or deale bread vnto the hungry, when [Page 1238] they are hungry themselues? or how can they fil the people with the food of the soule, when the people suffer them to bee empty, and to want the food of the body?
Lastly, it is required of the Ministers, that they should be giuen to hospitality, as well as to teach, 1 Tim. 3, 2. the Apostle ioyneth both these together. But how shall they shew worke of charity, when they haue not to supply their owne necessity? Or how shall they entertaine strangers, when they are not able to maintaine their owne families? Or how should they doe this good vnto the Church, when they themselues want it in theyr owne priuate houses?
Ʋse 1 The Vses remaine. First this reproueth the corrupt dealing of wretched and miserable people, who detaine from the Ministers their liuelyhood, whereby they should help themselues, and releeue others. The Popish sort thinke nothing too good for their priests and shauelings, but we haue those that thinke euery thing too good for Gods faithfull Ministers; their maintenance is too stately, their diet too dainty, their apparrel too costly, their houses too lofty: they could be content they were put to earne their liuing with the spade and shouell. They will not willingly affoord them any thing, and they thinke it well saued which is purloyned from them. They are accounted the best husbands that can most cunningly and craftily go beyond them: and such as can thrust a new custome (though it were neuer heard of before) vpon them, to defeate and defraud them of that which is due vnto them, doth account himselfe to leaue his land in the best state, & to prouide exceeding well for his posterity, and to rid his demeanes of a very great bondage. In former times, tythes were counted as a debt to the Minister, now it is helde a bondage or slauery to pay them. And yet these are they that cry out with open mouth against the cruelty and couetousnes of the Clergy, like Iudah that exclaimed against the incontinency of Tamar, when himself was guilty of no lesse crime, Gen. 38. Secondly, it reproueth such Patrons as enrich themselues with the liuings of the Church: who present other to the place, but retaine to themselues a share out of the same. These doe bestow the benefice, but they keepe the benefite, neuer considering that it is a snare to the man who deuoureth that which is holye, and after vowes to enquire, Prou. 20, 25. Now that is to be accounted holy wc is dedicated to holy vses, whether it be to the worshippe of God, to the maintenance of the Ministers, to the furtherance of schooles and good learning, or to the releefe of the poore, and therefore the abolishing or diminishing of these, is condemned as sacriledge against God, Deut. 23, 23. Their forefathers were liberall in furthering the worship of Images, nay of the diuel himself, imagining it to be the seruice of the true God: they spared not to enrich those that were seducers and ringleaders to eternall damnation, thogh they were also vnlearned and vngodly, & vnfit for that calling, yet somwhat they gaue them out of baptizings, and the other counterfet sacraments, out of burials, trentals, masses, months minds, euery thing yeelded some see and stipend, whereby they grew rich in the world: whereas the children of these grudge to giue any thing to their learned and godly pastors which God hath in mercy bestowed as a speciall gift vpon the Church, but giue thē cause to complaine of their wants of meere things necessary. The Prophet Malachi is not afraid to pronounce that such vnconscionable dealing is not so much an iniury to mā, as to God himself, Mal. 3, 8, 9. Ye haue robbed me in tythes and offerings, saith the Lord. And in the Law it is expressed, that the tribe of Leui had no inheritance, nor any part among their brethren, But the Lord was their part and their inheritāce, Numb. 18, 20. because that which fell vnto them was dedicated to God; and lest the people shold think that the Ministers were beholding vnto them for it, therfore God claimed the tyths to be his, Leu. 27, 30: & by his gift assigned them ouer to the Leuites. No man can touch the Lords right to take it away, and bee guiltlesse; for it is as a snare wherewith the hooke is couered, and the fish or fowle deceiued and entrapped. The profit that cometh by seizing vpon holie things, promiseth much gaine and aduantage, yet let it seeme neuer so sweet and pleasant to the taste, it shalbe as grauell, nay as poyson in the stomack, & in the end shal sting thē more dangerously that swallow it, then if they were bitten with scorpions & venemous serpents.
Secondly, it is the duty of the people to Ʋse 2 haue a care of their Ministers. For seeing God hath appointed them to serue him, & to teach his people, that his way may be knowne vpon earth, & his sauing health among all nations, it is great reason they should be maintaind for that purpose. The Leuites were descended of the linage of Abraham no lesse then any of the other tribes, & therefore a part of the inheritance belonged to them: neuertheles God put them from it, because they should not be trobled with tilling the ground & such like busines, but giue themselues wholly to the fulfilling of their office. And as the Ministers are often exhorted to do their duty, so must the people know, that God requireth a dutie at their hands, yt they prouide for them, as Deut. 12, 19. And doubtlesse in that speciall charge giuen to the people, God more respected the benefit of the people themselues, thē the profit of such as were to be maintained. The Ministers are to be maintained in a temporall estate, but the people in the vnity of faith, and in obedience toward God, that so the true religion might be preserued in purity.
Lastly, this serueth to put the Ministers in Ʋse 3 mind of their duty. For wherefore hath God all this care ouer them, but that they should care for the people? And wherefore are the [Page 1239] people to prouide for their bodies, but that they should watch for their soules? This serueth to driue from the Altar such as are ignorant Ministers, that are not able to teach the people. Ignorance is a greeuous sinne in all, but especially in the Minister, who must not onely haue light in himselfe, but giue light to others; and must not onely know the way to Gods kingdome, but shew the way vnto others. For God neuer meant that idoll sheepheards should haue the places and prouision ordained for such as will take paines. These thrust themselues into this great worke and high calling of the Ministery, and yet are vnfurnished of those gifts which should fit them for this function, 1 Tim. 3, 2. and 2 Tim. 2.2. They should be Lights of the world, and yet sit in darkenesse themselues: they are called to be Salt, but they are vnsauoury. The Minister in the Church is as the eye in the body or as the candle in the Lanthorne. If then the watchmen be blinde and haue no knowledge, The blinde must needes leade the blinde, and then both fall into the ditch, Matth. 15, 14. The Ministers should be the mouth and Messengers of God vnto the people; but if they bee dumbe and cannot speake, they are not able to deliuer their Ambassage. They should bee Nurses of Gods children to feede them with the sincere milk of the word, that they may grow thereby, 1 Peter 2, 2: but these haue dry brests and starue Gods people, and are guiltie of murther in his fight. They take vpon them to be Stewards of Gods family, to giue them their portion in due season, Luke 12, 41: but they haue no skill to breake the bread of Life, neyther to diuide the spirituall foode of the word aright. And whereas the Sheepeheards should feede the flocke, they feed only themselues with the milke of the flock, and cloath themselues with the wooll. They do thinke themselues to bee Captaines and ouerseers of the Lords hoast, to go before the people, but they are not able to handle the sword of the Spirit, nor to prepare the people for this spirituall warfare. These sinne greeuously by inuading the Lords inheritance, and presumptuously taking vpon them this great office vnto which they were neuer called of God. For this is a certaine truth, whomsoeuer the Lord sendeth, him he furnisheth and enableth in some measure to discharge the duty which hee requireth of him. His calling is not an idle, but an effectuall calling, and is able to demonstrate it selfe so soone as it is giuen. When God had called Aholiab and Bezaliel to build his materiall Tabernacle, by and by they were filled with the Spirit of God, in wisedome, in vnderstanding, and in knowledge, Exod. chap. 31. ver, 2. and chap. 35, verse 31. Will hee then make choyse of any to builde the spirituall Tabernacle (which is his Church) in whome is no grace of the Spirit of God, no wisedome, no vnderstanding, no knowledge at all? Salomon saith in the Prouerbes, He that sendeth a Message by the hand of a foole, cutteth off the feete, and drinketh dammage, chap. 26, 6. No man that is wise will send such a Messenger that hath any care or desire to haue his message deli [...]ered: and therefore we may not think that the wise God will vse such in his seruice. On the other side, as the colde of snow in the time of haruest (where the heat aboundeth) is most welcom [...] so is a faithfull messenger to them that send him, for he refresheth the soule of his masters, Prou. 25, 1 [...]. These are they that destroy no [...] onely their own soules, but bring destruction to the people that depend vpon them, Prou. 29, 16. And as God prouided not maintainance so carefully for the ignorant Minister, so wee may saw the same of the carelesse and ydle Ministers, who hauing learning & knowledge do want conscience of their duty. For their knowledge must shew it selfe in practise, Mal. 2, 7, and they must haue not only the head, but the tongue of the learned to minister a word in time to him that is weary, Esay 50, 4. They must not onely haue the talent, as the vnprofitable seruant had; but they must vse their talent, as the good and faithfull seruants did: and as they ought to haue store of prouision, so they must distribute it to the releeuing of Gods people: or else beeing able to teach and yet will not, they are worse then they that would and cannot. A rich man that hath his barnes and granaries full of Corne, & yet suffereth the poore to famish for want of food, deserueth iustly the curse of God and man, Prou. 11, 26. Wheras blessing shall be vpon the head of him that selleth it. In like manner, the Ministers that are rich in grace, and well stored with knowledge, who seeke nothing but to ingrosse more into their hands, but will part from nothing at all, haue cause to feare to be accursed of God & man; whereas they shall be blessed & praised in the gate, that make others partakers of their store. Wherefore let all such consider the commandement of God to preach the word, oftentimes repeated and vrged to the Prophets, Es. 58, 1.Motiues to perswade the Ministers to diligence in their Calling. and to the Apostles and other Ministers of the word, Math. 28, 19. If then we regard what the Lord saith vnto vs, we must hearken to his voyce. Secondly, hereby we testifie our loue to Christ, who hath deerely loued vs, Iohn 21, 15. God hath so loued vs, that he spared not his onely begotten Sonne but gaue him to the death for vs, and therefore wee are most vnthankfull wretches, if we doe not loue him againe; but we cannot testifie our loue to him more, then by feeding his Sheepe and his Lambes. Thirdly, we haue committed to our charge the price of the blood of Christ, the soules of mē, which he bought at a deare rate, Acts 20, 28. Fourthly, the Ministery of the word is the ordinary meanes ordayned for the building & planting, the enlarging & strengthening, the vpholding and continuing of the Church of God, 1 Pet. 1, ver. 23, 25. Fiftly, there is a gracious promise of a very great reward made vnto those men that are faithfull [Page 1240] and gaine soules to their master, for they shall shine as the Starres for euer and euer, Dan. chap. 12. verse 3: and when the great sheepheard of the sheepe appeareth, they shall appeare with him in glory, 1 Peter, chap. 5. verse 4. and be made heires of al their masters riches, Mat. chap. 24, verses 45, 46, 1 Tim. 4, 16. 2 Tim. 4, 7, 8.
Sixtly, all such as are negligent watchmen haue a fearefull woe denounced against them, because while they feede themselues vnto the full, they suffer the flocke to starue. Ezek. 34, 2. 1 Cor. 9.16.
Seuenthly, such as haue gifts and doe not vse them, haue them (in Gods iust iudgment) taken from them, Matth. 25, 28, Zach. 11, 17. For as such as vse and employ the talent that God hath giuen them, haue his gifts increased in a plentifull measure: so they that burie theyr knowledge and zeale, and neuer bring them forth, they are so weakned and wasted in them, that in the end they vanish away as smoke, and come to nothing, as is too too euident in many of our times.
Lastly, they bring destruction and damnation vpon themselues and the people, Ezech. 34, 8, 10. Matth. 25, 10.
9 And the Lord spake vnto Moses, saying:
10 Speake vnto the children of Israel, and say vnto them, when ye bee come ouer Iordan into the land of Canaan:
11 Then yee shall appoint you Cities to bee Cities of refuge for you, that the Man-slayer may flee thither, which killeth any person at vnawares.
12 And they shall be vnto you Citties for refuge from the auenger, that the man-slayer dye not, &c.
13 And of these, &c.
14 Yee shall giue three Cities on this side Iordan, and three Cities shall yee giue in the land of Canaan, &c.
15 These six Cities shall be for refuge.
The commandement of God touching the setting apart of Cities for the Leuites hath before bene considered in general: now he speaketh in particular of the Cities of refuge taken out of the former Cities, wherein wee see the number of them, the end wherefore they were appointed, and the places where they are to be taken. Of murther voluntarily and wilfully committed, Moses speaketh in the words following, such persons must be pulled from the Altar, Deut. 19; and put to death: but when blood is shed at vnawares, there is libertie to flye to one of these Cities of refuge. Whereby we see, that there is difference between sinne and sinne, betweene such as are committed ignorantly, and those that are done voluntarily. And therefore wee may conclude from hence, that all sinnes are not equall. Touching the auenger of blood, we shal speak more afterward; howbeit here we see that he which had killed another at vnawares was in danger to be pursued, ouer-taken, and slaine by the next of kinne, as wel as he that had shed mans blood wilfully. True it is, God alloweth not that the kinsman of him that is slaine, should take away the life of him that was guilty, but such was the malice and corruption of men, that they would be ready to adde murther to murther, that blood should touch blood, vnlesse some place of safety had beene prouided.
This teacheth vs,Doctrine. All men by nature are prone to reuenge. That howsoeuer God hath made vs keepers of the liues one of another, yet by nature we thirst after reuenge, and are neuer quiet vntill it bee satisfied. Heereunto come the many precepts which God giueth to forbid reuenge, which hee would neuer so often repeate, were it not that hee knoweth the inclination of our hearts, Deutero. chap. 32, 35. Rom. 12, 17, 19, and 1, 29, 31. 1 Thes. 2, 15, 16. Prous 12, 10. Such an one was Cain, Iudas, Saul, Herod, Pharaoh, yea, such are all persecuters, and all heretikes. And not onely men vnregenerate are of an hatefull and malicious disposition, but such as otherwise haue receyued the spirit of adoption, and the grace of sanctification, do yet carry about them the body of sinne, and the corruptions of the olde Adam, as we see in the brethren of Ioseph, who for enuy sold him into Egypt, Gen. 37, 28. Acts 7, ver. 9. And in Dauid, otherwise a man after Gods heart, for when hee had receyued euill words for his good deedes, at the hands of Nabal, 1 Sam. 25, 22. he sware, God do so & more also to the enemies of Dauid, If I leaue any aliue of all that pertaine to him by the morning light, and so hee prepared himselfe & his men for present and speedy reuenge.
And no maruell, seeing the nature of man Reason 1 is prone to all euill, and all the imaginations of his heart are onely euill continually, Gen. 6, verse 5. and 8. verse 21. For malice aboue other things is a naturall fruite of the flesh, delighting and pleasing our corruption, Galat. 5, 21. Iames 4, 5. Hence it is, that we are sayd to serue our lustes and diuers pleasures, liuing in maliciousnesse and enuy, hateful, & hating one another, Tit. 3, 3.
Secondly, by nature satan getteth the possession of vs, who hath bene a fierce dragon, a mercilesse Lyon, a cruell murtherer from the beginning, Iohn 8, 44. Our Sauiour remembereth vnto the Iewes why they were a murtherous generation, and telleth them, They were of their father the diuell. And it is saide of Kaine when he slew his brother, that hee was of that euill one, 1 Iohn 3, 12.
This serueth for reproofe both of errors in Vse 1 doctrine, and of corruptions in life: and first, it conuinceth the Popish Doctrine, which giueth way to mans corrupt nature more thē the word will beare, For in the poynt of louing our enemies they come neere vnto the interpretation of the Pharisies, because they teach, [Page 1241] that howsoeuer a man is alwayes bound not to hate his enemy, yet to loue him hee is not alwayes bound. No maruell if these men doe hold it lawfull to breake promise with an heretike, such as they account vs to be, but falsly. This is an easie kinde of Religion, and well pleasing to flesh and blood: and it may not seeme strange, though multitudes be ioyned vnto their Church: for what carnall man is there almost that would not bee a Papist, when he may bee held to be religious, & yet bee auenged vpon his enemy also? Indeed they set downe two cases (least they should bee thought to be too prophane, and their Religion a mercilesse Religion) wherein a man is bound to loue his enemy: First, in extreame necessity, when hee is in present danger of his life, then hee is to be helped and releeued, as it was with him that fell among theeues, and lay wounded and halfe dead, as Luke 10. verse 30. Secondly, in case of scandall, when by not helping or succouring wee shall giue offence vnto others. Out of these two cases they conclude, that it is a counsell and degree of perfection to loue our enemies, Matth. 5. ver. 44. which some particular persons, as Monkes & Friars, and such cloyster men take vpon them to obserue, who haue (forsooth) obtained an extraordinary gift to deny themselues. But if this be a counsell, then the rest of Christs sayings in that chapter, I say vnto you, Whosoeuer is angry with his brother without a cause, shall be in danger of the Iudgement, Verse 22. And whosoeuer looketh on a woman to lust after her, hath committed adultery, as wee may reade In verse 28. and so likewise of the rest, in verses 32.34, 37, should be counsels also. Howbeit the saying of our Sauiour Iesus Christ is a commanding, Genesis chapt. 1. verse 3. also Psalme 33. verse 9. Wherefore the Popish deuotion, is a Religion wherein a man may goe to hell with ease, maintaining a most diuellish and damnable Doctrine, cleane contrary to the direction of our Sauiour Christ; limiting and restrayning that which Christ hath extended generally vnto vs in the Gospel, I say vnto you, Loue your enemies: and if yee loue them onely that loue you, what singular thing do you?
Againe, this reprooueth such as thinke it to bee a note of an high and generous Nature, and of a noble and notable spirite, to put vppe no wrong, and to seeke reuenge euen for euery trifle and small matter: to do as little wrong as they can, but to resolue to put vp none. These account it a great honor and glory for a man to pursue his enemy with hatred. Wicked Lamech, descending from ye cursed race of Caine, thought it an argument of vertue and valour, and a point of much credit and reputation vnto him, to be able to take reuenge, yea, euen seuenty times seuen times of any that shold offend and prouoke him any way: whereas Christ telleth Peter a contrary Lesson, that is, that it should be a greater honor and dignity before God and all good men, to forgiue till seuenty times seuen times, and that in one day, Luke 17, 4. Matth. 18, 22. It becommeth all Christians therefore, rather to follow the precept of Christ, then the practice of Lamech, and to learne of Salomon: Prou. 19, 11, that the discretion of a man deferreth his anger, and it is his glory to passe ouer a transgression: and chapter 14, 29, and 16, 32, He that is slow to anger is better then the mighty, and he that ruleth his spirit, then hee that taketh a citty. If then wee desire true honour, and to bee accounted men in the world, let vs imitate our heauenly Father, who is so farre from being greedy of reuenge and hasty to anger and to take punishment, that he maketh the Sunne to shine, and the raine to fall vpon good and bad, being slow to anger, and of great kindnesse. The more noble sort of creatures are not desirous of reuenge, but only the basest and vilest, noisome flees, waspes, hornets, bees, and such like. Among men, none more testy and subiect to anger, then sicke persons, in their greatest fits, who breake out into sundry passions, by reason of their weakenesse, which they would neuer doe in their health when they haue the vse of reason. Let vs account it to be a shame and reproch to be like the weakest things, and rather imitate the nobler creatures, which are slow to anger, and moderate their passions with discretion. Ioseph in the court of Pharaoh (no doubt) was an honourable man, hee was next in the state to the king, hee had what he would at his commandement, and at his word were all the people ruled, Gen. 42, 40: yet consider that he placed not any part of his honour in taking reuenge of his brethren that had sold him as a slaue to an idolatrous nation, and sought after his life, but in forgiuing of them, and rewarding them good for euill, Genesis 50. For when they saw that their father was dead, knowing what they had deserued, and fearing the face of Ioseph, they said, Ioseph will peraduenture hate vs, and will certainely quite vs all the euill which wee did vnto him, Gen. 50, 15, 17: and they desired him to forgiue the trespasse done against him, verse 17. Ioseph wept when they spake vnto him, and said, Feare not, for am I in place of God? but as for you, yee thought euill against me, but God meant it vnto good, &c: now therefore feare not, I will nourish you and your little ones, and hee comforted them, and spake kindly vnto them. Dauid was an honorable man, yet we know how he dealt with Shimei; though he were king, and wanted not others to kindle the coales of wrath and reuenge against him: yea though the wretch had cast stones at him, and cursed him with an horrible curse, yet afterward hee pardoned and forgaue him, and sealed his pardon with an oath, 2 Samuel, chapt. 19, verse 23.
The like example wee may see in Mephibosheth the sonne of Ionathan, that did eate bread at DAVIDS owne table, [Page 1242] (shewing him fauour for his fathers sake) although he were maliciously & mischeeuously slandered by Ziba his seruant, and that of no lesse crime then high treason against the king, as if he looked that the house of Israel should restore him to the kingdome of his father, 2 Sam. 16, 3. yet hee neuer sought any reuenge of him, but was content to part from his owne right for ioy that the king was returned in peace to his owne house, 2 Sam. 19, 30. Salomon was not ignorant, but knew well enough what was true honour; yet he giueth this counsell, not to seeke any honor by reuenge, Prou. 24, 29. Say not, I will do vnto him as he hath done to mee: I will render to the man according vnto his worke. It is the common sicknesse and disease of the world, to requite like for like, taunt for taunt, and rebuke for rebuke; and they thinke they may doe it lawfully, and measure to others that measure which they haue measured vnto them, whether it bee in word or deede, stripe for stripe, blow for blow, wound for wound. But this is a part of our naturall corruption, which did appeare in the auengers of blood mentioned in this place.
Vse 2 Secondly, as it reprooueth errors in opinion, so it doth likewise errors in conuersation, & in the practise of life, which meeteth with many abuses. First, here is reproued the common practise of fighting and quarrelling, wc alwayes beginneth with hatred, & oftentimes endeth with blood. These are they that make no conscience of doing hurt and iniurie vnto others, 1 Thess. 4, 6. 1 Cor. 6, 7, 8. Many do hold it vnlawfull to strike the first stroke, and to offer the first blow, and minister occasion of strife; but if another strike them and begin the fray, they thinke they may lawfully strike againe, and return as good as is brought, and that with an ouer-plus and aduantage. This is to make Magistrates stand for ciphers, and Lawes to bee of none effect, or to waxe rusty in bookes, as a sword in the scabberd. Christ reproueth this retayling of like for like, both by word, and by example. By word, Matth. 5, 39, 40, 41. Ye haue heard that it hath bene said, An eye for an eye, and a tooth for a tooth: but I say vnto you, resist not euill, but whosoeuer shall smite thee on the right cheeke, turne to him the other also, &c. By example, for when he was smitten before the high Priest, he smote not agayne, Iohn 18, 22, 23, but defended his owne innocency. So did Micaiah the Prophet, 1 Kings 22, 24, 25: and Paul the Apostle, Actes 23, 3: they defended their cause by word, but smote not with the fist. These examples of the best we ought to haue before vs, to bee guided by them, who were ledde by the good spirit of God. But in our daies, when men are charged with contempt of Lawes and Magistrates, & of God himself, in pursuing their priuat grudgings and quarrels, if they can say, Why did he giue the occasion? Why did he begin with me? Why did he strike the first stroke? They thinke they haue spoken wisely, and answered the matter very sufficiently. But thus might the Prophets and Apostles as well haue pleaded for themselues, and giuen as good a reason of their dealing if they had stricken againe; & yet they stayed their hands, and would not giue blow for blow, and they are commended in the word of God. The Apostle would neuer haue set foorth the patience of Christ for our imitation, who when he was reuiled, reuiled not againe, and when he suffered he threatned not, but committed himselfe to him that iudgeth righteously, 1 Pet. 2. vers. 13: if he might haue done wrong for wrong: but he sheweth that Christ suffered for vs, leauing vs an example that we should tread in his steps.
Secondly, this condemneth the practise of many masters, who doe after a sort nourish quarrels and contentions (as much as in them lyeth) within their owne doores. For if they haue a seruant, who being prouoked & stricken by his fellow-seruant, will not by and by flye in his face and strike again, or being challenged the fielde, will not take vp the bucklers and answer the challenge, they account it the tricke of a coward, and esteem such as vnfit seruants to dwell with them. For if hauing a defiance giuen him, he take not vp the gantlet, they thus reason and conclude with themselues, If hee will not draw his weapon in his owne cause, he will neuer draw it in mine: & if he will not strike for himselfe being prouoked, he will neuer strike stroke for his master if he be assaulted. This may be a rule from humane policy, but it is no rule in Christian piety, neyther is it after the doctrine which is according to godlinesse. It is the duty of seruants being stricken to complaine vnto theyr masters, and it is no disgrace or reproch to do so, except it be a shame and dishonor to submit themselues to Gods word. Euery master is a Magistrate within the walles of his owne house, to order his seruants & family aright.Euerie master is a magistrate in his owne house. Hee must giue no approbation to priuate reuenge, but make peace among them, & teach them to suffer wrong rather then to offer, and prepare to beare a new iniury rather then seek to reuenge an old, as we heard before by the expresse commandement of Christ. Not that we should vnderstand his words literally, to turne the other cheeke to him that hath stricken one, or to giue away our cloake vnto him that hath taken away our coat, for Christ him selfe being smitten did not so: but hee speaketh comparatiuely, do so, rather then reuenge thine owne cause. But as challenges into the field are vnlawfull, so none is bound in honor to answer such challenges. Neyther let any man thinke it is a disgrace and discredit to refuse a challenge.No disgrace to refuse a challenge. For besides that true grace and glory standeth in obedience vnto God, wherefore I pray you, serueth the master in the house, and the Magistrate in the commonwealth, but to take vp quarrels that arise, the one among his seruants, the other among his subiects? It is a principall part of their office, [Page 1243] to decide and determine the differences betweene seruant and seruant, betweene subiect and subiect. And remember this rule, that there can bee no credite gotten by sinning against God.
Vse 3 Lastly, we must take notice of this corruption, and shew the duties of loue one to another, euen toward our enemies, Luke 6, 33. Esay 11, 6, 7, 9. Matth. 5, 44. 1 Pet. 2, 21, 23. Now the holy Scripture layeth before vs sundry motiues to moue vs to lay aside all maliciousnesse and desire of reuenge,Motiues to moue vs to lay downe reuenge. and to shew our selues courteous and gentle, kinde, and tender-hearted one toward another. First, except we forgiue, we can haue no hope or assurance to be forgiuen, but iudgment shal be mercilesse to them that shew no mercy, Matth. 6, 14, 15. Iam. 2, 13. Matth. 18, 35. We shall finde such measure at the hands of God, as wee our selues measure vnto others. And Christ enforceth the truth of this, by doubling of the sentence both for greater certainty of the matter, and for deeper impression in the conscience.
Secondly, God hath forgiuen all his children for Christs sake. He might haue many iust quarrels and controuersies against vs for our trespasses and sinnes against him, but hee pardoneth all and putteth them vp, to giue vs an example, that wee should forgiue and forbeare one another, and if any haue a quarrel against another, euen as Christ forgiueth so must we do, Eph. 4, 32. Col. 3, 13. 2 Cor. 2, 10.
Thirdly, vengeance belongeth vnto God and to his assignes, not to priuate men. It is the proper office of God, forasmuch as hereby he sheweth himselfe to be God, Psal. 94, 1, 2. He is the Iudge of the whole earth, he leaueth it not to euery one to be his own iudge, Rom. 12, 19. If wee should see a man set himselfe in the Princes chaire of estate, or to place himselfe in his throne, and beginne to vsurpe his office and execute iudgment vpon any offender, all men could condemne the fact as vsurpation, and the person as guilty of high treason. Or if any of the fellow seruants should take his Masters place, and offer to punish such as haue offended him, and that in his Masters presence, who would not censure the sawcinesse of such a proud companion? Howbeit, it is greater pride and presumption for him to draw the sword that hath not the sword put into his hands, insomuch that therby he deserueth to be smitten with the sword himselfe, Math. 26, 52.
Fourthly, God reiecteth al sacrifices & oblations offered without mercy, when they are accompanied with desire of reuenge, Matth. 5, 23.24. The Prophet teacheth, that God required not at their hands to treade in his courts, and to bring oblations, and offer vp prayers, so long as their hands are full of blood, Esay 1, 15. Though we come neuer so much, and so often before him, yet our greatest deuotion is an abhomination vnto him, so long as we are not reconciled vnto our brethren.
Fiftly, without this, no man shall see God to his comfort. At his right hand are pleasures for euermore, but they shall neuer taste of thē and bee partakers of them that liue without loue, and do not liue without reuenge. The Apostle saith, Heb. 12, 14. Follow peace with all men, and holinesse, without which no man shall see the Lord.
Lastly, if we can be content to be forgiuen, then we must also be ready to forgiue. It is a generall rule, Whatsoeuer yee would that men should do to you, do ye euen so to them: for this is the law and the Prophets, Matth. 7, 12. This also holdeth proportion betweene God and vs, for as we would haue him to extend mercy to vs, so ought we to be mercifull toward others. If we wold haue God at peace with vs, we must be reconciled to our brethren: and if we wold haue him to loue vs, we ought to loue one another; or how shall we be assured that wee loue God whom we do not see, when we loue not our brethren whom we see dayly?
16 And if he smite him with an instrument of Iron (so that he die) he is a murtherer: the murtherer shall surely be put to death.
17 And if he smite him with throwing a stone, (wherewith he may die) and he die, he is a murtherer: the murtherer shall surely be put to death.
18 Or if he smite him with an hand weapon of wood, &c.
19 The auenger of blood himselfe shall slay the murtherer, when hee meeteth him, hee shall slay him.
20 And if he thrust him of hatred, or hurle at him, by laying in waite that he die,
21 Or in enmity smite him with his hand, that he die: he that smote him shal surely be put to death, for he is a murtherer: the reuenger of blood shall slay the murtherer, &c.
Hitherto of the first part of the chapter, the second part followeth, which is concerning lawes belonging to murther and shedding of blood: and this consisteth of three seuerall points. First, touching wilfull murther. Secondly, touching murther at vnawares, commonly called man-slaughter, or chance medly, which is not done of malice prepensed. Thirdly, of the office of the Iudges touching shedders of blood. The first point is of wilful murther, which is declared by the instrumentall causes wherby it is done, whether a man smite his neighbour with instrument of yron, or throwing of a stone, or with an hand weapon of wood, to wit, voluntarily, willingly, wilfully, and of set purpose, all commeth to one ende, for such a one must dye the death. This exposition is plaine and euident, as appeareth by the 11. verse going before, where Moses mentioneth the killing of a man by error or at vnawares. Now in this case, if a man hate his brother, and [Page 1244] hurle at him by laying of waite that he die, or an enemy smite him with his hand, the auenger of blood shal slay the murtherer whensoeuer or wheresoeuer he meeteth him.
Doctrine. Murther is an heynous sin in the sight of God.From hence we learne, that murther and shedding of blood is an heynous and horrible sinne in the sight of God. Howsoeuer many that are fleshed and hardened in it, make no reckoning of it, yet it hath a bloody face before the high God: to doe any thing maliciously and vniustly against the life of a man is a sinne much displeasing vnto God, and that which prouoketh his iudgements, Gen. 9, 6. Hos. 4, 2. Matth. 26, 52. Reuelat. 13, 10. Exod. 21, 12. Leuit. 24, 17.
Reason 1 The reasons are plaine. First, wee are all made in the Image of God, Gen. 1, 27, and 9, 6. What treason thē is it to deface this Image? for as it is treason to deface maliciously the image of a Prince, so is it no lesse then high treason against God, to deface the Image and similitude of God. Nay, to speake the truth, he is a double traitor, and committeth a double treason, both in regard of him whom hee hath murthered, and then in regard of himselfe, in that he is the cause of his owne destruction, & guilty of his owne blood, forasmuch as he that killeth must be killed; and hee that sheddeth mans blood, his blood likewise must be shed. Nay, there is no man that murthereth another, but he murthereth himselfe more; he taketh away the life of another, but he destroyeth his owne soule, yea and causeth God to bring some iudgement vpon him that he liueth not out halfe his dayes. Heereunto (no doubt) Rebecca hath relation, hearing of the wicked and cruell purpose of Esau toward his brother, that when the dayes of mourning for his father should come, hee would kill his brother Iacoh; for she saide to him, Behold, thy brother Esau doth comfort himselfe, purposing to kill thee; now therefore my sonne, obey my voice, & flie to Laban my brother; for why should I bee depriued also of you both in one day? Gen. 27, 42, 45
Secondly, all such as are wilfull murtherers are accursed of God, Gen. 4, 11. Thou art cursed from the earth: and also of men, Deut. 27, 24. Cursed is be that smiteth his neighbour secretly: and all the people shall say, Amen. Hence it is, that God neuer suffereth such to escape, but meeteth with them one way or other, eyther he striketh them with his owne hand that did lift vp their hands to strike others, or he deliuereth them ouer to the Magistrate. Some times he maketh them to be witnesses against themselues, sometimes to discouer themselues in their dreames, sometimes to feele the torments of hell in their owne consciences, and sometimes the birds of the ayre to reueale them. We see this in Caine, that slew his brother, for God set a marke vpon him, and branded him for his wretched parricide, Genesis 4, verse 15.
This the very heathen themselues knew by the light of nature, that howsoeuer the murtherer may escape out of some danger, yet vengeance will pursue and ouertake him, Acts 28, 4. This we see in Herod that killed Iames with the sword, and put Peter in prison, intending also the like against him, hee escaped not the hand of God long, but his deepe vengeance did so dog him at the heels, that he was smitten shortly after by the greater stroake of an Angel from heauen, and was eaten vp of worms, Acts 12, 2.23. Thus did Samuel speake to king Agag, 1 Sam. 15, 33. As thy sword hath made women childlesse, so shall thy mother bee childlesse among women, and he hewed him in peeces before the Lord. The like we see in Ioab who was smitten with the sword, as hee had killed others, 1 Kings 2, 31, 32. And it is to be obserued what Dauid saith of him concerning ye blood of Abner that he had spilled, 2 Sa. 3, 29. Let it rest on the head of Ioab, and on all his fathers house, and let there not faile from the house of Ioab one that hath an yssue, or that is a leper, or that leaneth on a staffe, or that falleth on the sword or that lacketh bread.
Thirdly, God doth so detest murther, that if a beast kill a man it must bee stoned to death, and his flesh not eaten, Exod. 21, 28. What? is God offended with the bruite beasts? or do they sinne against him, and breake his Commandement? No: but thereby GOD would shew how much hee abhorreth the shedding of mans blood, and that man should lay it to his heart.
Fourthly, it is an offence against a mans owne flesh, Eph. 5, 29: No man euer yet hated his owne flesh, but nourisheth and cherisheth it; now euery man is as our owne flesh, Esay 58, 7. We see Beares, and Lions, and Tigres, and wilde beasts doe play together, because they are of one kinde: mankind is of one kind; if we do not agree together, but prey one vppon another, we are more fierce then Beares, more cruell then Lyons, more mercilesse then Tygres, and more sauage then wilde beasts.
Fiftly, such as slew another violently, were taken out of the Cities of refuge by violence, God wold giue no protection to such beasts, neither City, nor Altar, nor Tabernacle, nor any thing could yeeld them any safegard, Deu. 19, 11, 12, 13. 1 Kings 2, 31, 32.
Sixtly, it is a crying sinne: blood hath a very lowd voice, and neuer ceaseth crying, vntill iudgement fall vpon the head of the murtherer, Gen. 4, 10. Beholde the blood of thy brother cryeth from the earth. Abel was now dead, his mouth was stopped, and he could not speak; but his blood could speake, the which called and cryed in the eares of the Lord GOD of hoastes from the earth for vengeance, Hebre. 11, 4.
Seuenthly, no pardon was to bee giuen to such, as appeareth in this chapter, and verse 32. Ye shall take no satisfaction for the life of him that is a murtherer, which is guilty of death, but he shall surely be put to death.
Lastly, the Land is defiled by it, ver. 33, 34. [Page] Blood defileth the Land, and the Land cannot bee clensed of the blood that is shed therein, but by the blood of him that shed it: Defile not therefore the Land which ye shall inherite, wherein I dwell, for I the Lord dwell among the children of Israel.
Now let vs come to the vses. First, we haue iust cause to feare the wrath of God; and if he come to make inquisition of blood, he shall finde much blood spilt vpon the earth like water that cannot be gathered vp again throughout the whole Land. What abundance of iniustice and cruelty is there to be found in euery place, and thought to be iust and vpright dealing? How many are there to bee found, that hauing once conceyued anger and malice in their hearts, will remaine whole dayes, and moneths, and yeares, before they will bee reconciled, nay speake one to another? thereby depriuing themselues of the mutuall comfort they might reape and receyue, and by suffering the Sunne to goe downe vpon their wrath, doe giue place to Satan to enter into them & to possesse them, Eph. 4, 26, 27. And what colour soeuer men set vpon their cruelty, it is but a false painting of a foule face, as Adams fig-leaues, that couered his shame, but could not hide his sinne. If it be done vnder pretence of law, it is a most fearefull sinne; the pretence it selfe maketh it more fearefull, because fained iustice is a double iniustice. When the Law is so wrested, that it is made the occasion of murther, it must needs be offensiue & displeasing vnto God. And albeit this sinne be committed by the Magistrate, in letting malefactors go vnpunished, yet it must needs bee offensiue vnto GOD, because it is that which bringeth the guilt of blood vpon the Land, & nothing can clense the Land from blood, but the blood of him that shed blood. This made the Prophet say to Ahab, Because thou hast let go out of thy hand, a man whom I appointed vnto destruction, therefore thy life shall goe for his life, and thy people for his people, 1 Kings 20, 42. Whē there was a famine in the Land in the dayes of Dauid, three yeares, yeare after yeare and hee enquired of the Lord the cause of that sore iudgement; the Lord answered, It is for Saul and for his bloody house, because hee slew the Gibeonites, 2 Sam. 21, 1: and the attonement could not be made, vntil seuen men of his sons were deliuered into their hands, and they were hanged vp vnto the Lord that his inheritance might be blessed. The sinnes of the sonnes of Eli became to be the sins of their father, not because he was their father, neyther yet because he was the committer of them, but because he being a Magistrate did not punish & correct them: so likewise when iudgement is not executed vpon men for their sinnes, the blood of those which are slaine must needs remaine in the Land. If this be committed by way of reuenge, it is also an heynous sinne against almighty God, because he that doth it, preuenteth Gods worke, and so prouoketh Gods wrath: for he taketh Gods office out of his hand, and taketh vp his place, who hath saide, Ʋengeance is mine, Rom. 12. And if we ascend to the higher degree of men, shall wee not finde among them little conscience made of shedding blood? Do not our Gentry for the most part think it their glory to haue their hands embrewed in the blood of innocents? What conscience is made of fighting & quarrelling for point of pretended honour, but in truth for assured dishonour and disgrace vnto them, to their names, and to their posterity? for let thē set what varnish soeuer they please vpon their combates, they shall carry ye marke of an horrible sinne to their graue, God grant it bee not to hell and the place of perpetuall torment; and if euer GOD open their eyes, they will weepe day and night for it, and bee humbled for it all the dayes of their liues.
Secondly, Vse 2 it is the duty of Magistrates especially, and of all men generally in their places, to make diligent search & enquiry when blood is shed, by whom the blood hath beene shedde: and if the murtherer bee not found, they shold craue pardon at the hands of God. And touching the Magistrates and others, I would commend to them the consideration of two things; first, that they be carefull that no man dye innocently, that they put no man to death without cause, Ier. 25, 14. of which we shall speake afterward in the end of this chapter. Secondly, when murther is committed, all men must do their endeuour, to the vtmost of their power and meanes, to detect the authors of that bloody acte.
Hence it is, that God requireth, that when a body is found slaine vpon the ground in the Land which he had giuen the Israelites to possesse, and it is not knowne who killed him, then the Elders and Iudges shall come forth to the dead body and wash their hands ouer a Bullocke whose head was striken off, and protest and say, Our hands haue not shed this blood, neither haue our eyes seene it: O Lord, bee mercifull to thy people Israel, whom thou hast purchased, and lay not the guiltlesse blood vpon them; and the man-slaughter shall be forgiuen them, Deut. 21, 7, 8, 9. Where we see that the killing of one man is a defiling of the whole country, and what care the Lord hath of the life of euery man. For murther is so hated of God, that albeit the dooer thereof be vnknowne, yet hee would haue a solemne cleansing and cleering thereof to be made. And see what God requireth at the hands of the Magistrates and ministers of iustice. It is not enough for them to protest that they haue not committed, or supported, or fauoured any euill when causes and complaints haue beene brought before them, but they must search carefully, and enquire diligently of disorders; albeit no man sollicite or seeke vnto them, yet themselues must be watchfull in their places. Howbeit, this duty is oftentimes ill obserued, and slenderly practised. For how many are there that thinke themselues fully discharged, and flatter themselues [Page 1246] with a fond imagination that they are greatly to be commended, when they patiently giue men the hearing, and make countenance to helpe them. But God is not contented with this, he will take an account of them of a farther duty, and will not take it for a sufficient discharge to bee able to say, though it be truly, There was no information giuen, no man made any complaint. If then Magistrates that haue the sword of iustice put into their hands to cut off euill doers from the City of God, shall suffer any wickednesse to lurke in any Citty or corner, they themselues are guilty thereof, and it is as much in Gods sight, as if they had giuen theyr consent to the practising of it. These are they that must after a sort answer for the whole body of the people, if euill doers be suffered to nustle vnder them through their negligence.
Vse 3 Lastly, it is the duty of euery one to beware of all occasions and allurements that may draw vs to this bloody sinne. For as there is a murther of the hand, so there is a murther of the tongue, which is therefore in holy Scripture resembled vnto a Razor, to a sword, to coales, to arrowes, to poyson, to fire: all which kill and are the instruments of death: and likewise there is a murther of the heart, of which the Apostle Iohn sayeth, Whosoeuer hateth his brother, is a murtherer, and yee know that no murtherer hath eternall life abiding in him.
Iohn 3, 15.So then, we are guilty of this sinne, euen by anger and malice in the heart onely, and shall haue our portion in the Lake that burneth with fire and brimstone. If any man haue not a feeling of this in his heart, hee is more then dead: and if he labour not to repent of it, it argueth him to be past all grace, and so out of the number of those which shall see God to their comfort. For albeit such haue the shape and forme of men, yet they haue the hearts of the very beasts. If they had the right vse of reason in them, and the gouernment of theyr corrupt appetites and affections, it could not be but that they would haue a care of the life of their brethren, and which is more, of theyr owne liues also.
So then, euery man should examine himself and try his owne heart, how farre he hath bin guilty of this sinne of murther in euery kinde and branch thereof, that so wee may humble our selues. Albeit it bee but the anger of the heart, yet it is murther in the sight of God, & is therefore as well to be repented of, as the outward acte of murther it selfe. To this wee may ioyne the sinne of enuy, when men so repine at the good of others, that they cannot bee quiet or contented, because they want yt which others haue, and haue not so great a portion as they; for this also we should humble our selues, and labour continually against it.
To conclude, we see also what crueltie and hard-dealing is oftentimes vsed against poore labouring men, that get their liuing by the sweate of their browes, and yet many thinke they may vse them as they list, eyther with turning of them off with an halfe-peny, for a peny, or else in exchanging other things for their worke, which haply are not worth halfe the money, or in keeping backe their wages for weekes, moneths, or yeares, which Saint Iames speaketh of, Chapter 5, verse 4. Behold the hyre of the Labourers cryeth, and the cryes of them are entred into the eares of the Lord of Sabbath.
Let vs labour by all meanes to keepe our selues free from bloud, and not onely from the outward acte it selfe, but from the inward thoughts of the heart, as enuy, hatred, and malice; as also from the slaughter of ye tongue by cruell and cursed speeches. Such a murtherer was Shemei when hee railed vpon Dauid; True it is, hee charged him to be a murtherer, but the murther might iustly and fully bee discharged vpon himselfe, for he was the man of blood, and a sonne of Belial, 2 Sam. 16, 7, 8. Indeed if a man haue an iniury done vnto him, it is lawfull for him to seeke reuenge, but hee must not doe it with his owne hands, but as the poore widow that came to the Iudge, saying, Auenge me of mine aduersary; so hee must complaine to the Magistrate, and so seeke for remedy by iust and lawfull meanes. And that wee may be free from the fact it selfe, and not fall into it; let vs looke well to the fountaine and beginning of all our actions, and first labour to purge our hearts, because out of the heart proceedeth all kinde of wickednesse. Now if that be cleansed of euill thoughts, wee shall thereby stoppe and hinder euill workes that they breake not out.
22 But if he thrust him sodainly without enmity, and haue cast vpon him any thing without laying of waite:
23 Or with any stone wherewith a man dy, seeing him not, and cast it vpon him that he dye, and was not his enemy, neyther did seeke him any harme:
24 Then the Congregation shall iudge betweene the slayer and the auenger of blood, according to these iudgements.
25 And the Congregation shall deliuer the slayer out of the hand of the reuenger of blood, and the Congregation shall restore him vnto the City of his refuge, whither he was fled: and he shall abide in it vnto the death of the high Priest, &c.
26 But if the slayer shall at any time come without the border of the City of his refuge, whither he was fled:
27 And the reuenger of blood find him without the borders of the Citie of his refuge, and the reuenger of blood kill the manslayer, hee shall not bee guilty of blood.
28 Because hee should haue remayned in the City of his refuge, till the death of the high priest: but after the death of the high priest, the slaier shal [Page 1247] returne into the land of his possession.
29 So these things shall bee for a Statute of iudgement vnto you thoroughout your generations in all your dwellings.
The Law touching killing at vnawares, is deliuered in these words; the substance wherof is this, That if a man take away life from any sodainly without any enmity, or doe cast a stone at aduenture without laying of wait, or cast any thing vpon him and see him not, the Congregation shall deliuer him out of ye hand of the auenger of blood, because though hee did kill him, yet he was not his enemy, neyther sought his hurt, or plotted his death. So the Lord in his law propoundeth sundry like cases, Exod. 21, 13, 14. and Deut. 19, 4, 5. Whosoeuer killeth his neighbour ignorantly, whom he hated not in times past, as when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the hel [...]e, and lighteth vpon his neighbour that he dye, he shall flee into one of those Cities and liue, &c: and hee must abide therin vnto the death of the high Priest which was annointed with the holy oyle. But if such slayer shall go out of the border of the City of his refuge whither he was fled, and the auenger finde him and slay him, hee shall not bee guilty of blood, because he had a place of safety and refuge giuen vnto him, and hee ought to haue remayned therein according vnto the law.
Out of this diuision some questions wil be mooued, Obiect. which are needfull to be handled & considered: as first of all, whether the Auenger of blood, while his heart is hot, might lawfully pursue him that killed another of ignorance, and when he found him out of his Citie and Sanctuary might slay him? Answ. I answer, God doth not approoue or allow such dealing simply, but doth indeed vtterly condemne it. For the iudiciall and politicke lawes doe not alwayes serue to bring men to perfection, and to establish perfect holynesse and righteousnesse amongst vs, but in some sort to remedy the vices whereunto wee are inclined: so that the Lord hath an eye to the inconueniences that might ensue: whereas if wee will speake what the eternal law of right & wrong, which is the law of righteousnesse, alloweth, & what euery mans duty is towardes men made after the image of God; then doubtlesse, when a man hath giuen a blow with his hand vnwittingly, so as it doe sufficiently and euidently appeare to be so, the next friend or kinsman ought not to steppe vp to seeke reuenge, because in so dooing hee offendeth God, both in setting vpon the party that hath done him no wrong by his will, Rom. 12, 29. Matth. 5, 44. and in fathering that thing vpon a mortal mā, which God had ordayned in his secret prouidence, Exod. 21, 13. God hath deliuered him into his hand. This is the perpetuall law of equity and honesty, and therefore that which is deliuered in this place is onely a posit [...] Law established no [...] to instruct, but to restrain thē, and to remedy a greater mischiefe in case they had bene altogether brideled and wholly [...] reaued of all power.
This teacheth vs a plaine truth,God tollerateth things which he neuer alloweth. which I onely point a [...] with the finger, that God tolerateth many things among his people, which he neuer liketh and alloweth, as appeareth in the cause of diuorce, De [...]. 24, 1, they were permitted vpon dislike to put away their w [...], prouided that they deliuered vnto her a bill of diuorcement, to be a witnes of her honesty, that through the wilfulnesse and waywardnesse of her husband, she should not be defamed. Neuerthelesse, God neuer liked this simply no more then their marrying of many wiues, because she was giuen to him to be the companion of his life, and the delight of his eyes, and the comfort of his heart all his dayes, and was as it were one part of his owne person, and therefore to cast her off was after a sort a cutting off of himselfe in the middes, whereupon Christ saith, Math. 19, 8, 9,Exod. 22, 25. that the Lord did it for the hardnesse of their hearts. So in the case of vsury, he permitteth them to take vsury of the stranger, that they might not practise it toward their brother: and sundry such like, lest they should do worse.
Secondly, the question may be asked, Obiect. whether this killing at vnawares or against ones will, whom God is said to haue deliuered into his hands, be a sinne or not? This is so much the more necessary to he thought vpon, because the Lord sheweth, Deut. 19, 6, thar such a man is guiltlesse of the other mans death, forasmuch as he did not hate him before, neyther did presumptuously rise vp against him, to slay him with guile. Howbeit in this place such a person is commanded to remaine as a banished man out of his owne place & house, and from his owne kindred, and is confined to the citty of refuge vntill the death of the high Priest, which no doubt had relation to Christ. I answer, Answ. there is no repugnancy in all these things. For this fact must bee considered two wayes, iudicially, or morally. If we do respect what such an one deserueth in the Court of mans iudgement, it is true hee is not guilty he deserueth not to dy, or to recompence life for life. But if we speake simply, what is sinne by the law of God which is spirituall, Rom, 7, 14. who keepeth a court of conscience, an higher court and seate of Iustice then all mortall men do or can doe, wee cannot pronounce such a one innocent or guiltles before the bench of this Lord cheefe Iustice. Or to speake more plainely, there is a twofold Iudgment, the one of God, and the other of man. In the iudgement of mā he may be taken to be innocent, because Deu. 19. his blood is called innocent, to wit, in respect of mans iudgement whom hee hath not offended: howbeit in the iudgement of God, which goeth further, and pierceth deeper, it is [Page 1248] otherwise. The Papists because they would haue some proofe and testimony,Whether all sinne be voluntary. or at least some shew and appearance that al sinne is voluntary, do alledge the examples of such as haue killed at vnawares or against their will, and make this to be no sinne, and that by the authority of their vulgar Interpreter, who saith, Numb. 35.25. Liberabitur innocens, that is, The innocent shall bee deliuered out of the hand of the auenger. But almighty God (who keepeth from all euill) keepe vs & all other good Christians from such kinde of innocency. Besides, in the Hebrew Text, the word is Harotzaach, that is, The killer shall bee deliuered, and not the innocent person. Touching the point in generall, whether all sinne be a voluntary action, we haue spoken before, and prooued sufficiently the contrary. And albeit S. Augustine be often alledged by our aduersaries, affirming that sinne is an euill so voluntary, that it can by no meanes be sinne except it be voluntary: yet in his Retractations, he maketh his opinion plaine, and restrayneth that particularly, which in other places he seemed to propound and leaue at large; for he saith, Sine voluntate nullum est peccatum, siue in opere, siue in origine: that is, There is no sinne without the will, either in the worke, or in the originall, or the beginning.
Whereby it plainly appeareth that in the speciall worke there are sinnes euen in his iudgement which are not voluntary, as those that come of ignorance, or of compulsion, or as concupiscence and originall infection: yet all these may truely bee called voluntary, in regard of the first mans first offence, in whom was the freedome of will, all which are no other but fruites and effects of his sinne. So then, he teacheth that the sinne which is a punishment of sinne is not alwayes voluntary, but the sinne, which hath no other consideration but of sinne, is voluntary. The sins which we commit, are both sinnes and the punishments of sinne: but Adams sinne, in whom we all sinned being in his loynes, which was onely a sinne and not the punishment of any sinne going before, is voluntary. And in this respect the slaughter committed at vnawares, may well be said to be voluntary, because it is a fruite of the first mans disobedience, so that we may truely say, From the beginning it was not so. For if Adam had neuer sinned, there should neuer any such manslaughter haue bin committed.
But now to returne vnto the particular point in question, that the Iesuites would proue all sinne voluntary, because manslaughter done without consent of will is no sinne: we hold all such shedding of blood done of ignorance to be a sinne of ignorance:Manslaughter done of ignorance in a sinne. & that no man so killing and taking away life, can wash his hands in innocency. For such a one by the law must flye to the City of refuge, and be imprisoned there, vntill the death of the high Priest; which argueth that there was something in the facte, or in the errour by which the fact was committed, that hath need of forgiuenesse by Christ, the true high Priest of our profession, of whom the high Priest in the law was a figure. And hence it is, that the punishment laide vpon the man-slayer was so streight, that if he were taken out of the City of refuge before the death of the high Priest, he might be slaine, verse 32, forasmuch as such a one seemd to make no account of the death of Christ, nor to seek deliuerance from blood by his blood.
But some man may say, Obiection. that the City of refuge was appointed onely for the tryall of the slaughter, whether it were committed willingly or vnwillingly, of malice or of ignorance, and not for any regard of punishment at all.
This indeede is obiected, Answer. but it is as easily answered. For if the City had bene assigned onely for examination and tryall of the facte, then immediately after the knowledge of the manner of doing, and the party brought to his purgation, he should forthwith bee discharged and deliuered. But this was not so, he must remaine and continue there peraduenture all the dayes of his life, at least all ye daies of the high Priests life. Besides, the high Priest might haue dyed the next day after the man-slayers flying thither before his cause came to be handled and tryed, yet euen then he was to be set at liberty. Therefore it appeareth, that this was also a kinde of punishment, and was inflicted for farther detestation of manslaughter, so that if the slayer were found out of his City before the death of the high Priest, the auenger of blood might kill him, and yet not be charged with his blood. So then, as the death of the high Priest did free the manslayer, so such persons were taught to flye to the death of the Messiah that must bee slaine, in whom was all their hope of deliuerance, and comfort that this their sinne should bee done awah. Ambrose is cleere in this point,De fuga seculi. cap. 2. that the high Priest signifieth Christ Iesus. So is Cyrill, Maximus, and others, who by the death of the high Priest in this place, doe gather deliuerance by the death of Christ.Dialog. aduers. Pela. lib. 1. S. Ierome is plaine in that whole case touching sinnes of ignorance, and that he which is fledde to the City of refuge, must tarry vntill the high Priests death, that is, vntill he be redeemed by the precious blood of our Lord and Sauiour. Theodoret is more plaine then all these; for he asketh this question,In lib. Num. quaest. 51. Why vntill the death of the high Priest doth he prescribe returne vnto him, which hath slaine a man vnwillingly? and he answereth, Because the death of the high Priest which is after the order of Melchizedech, was the loosing of the sinne of man: wherby he declareth two things; both the mystery of the high Priests death, signifying the death of our Lord and Sauiour Iesus Christ, whose blood clenseth the shedding of blood, and washeth away the guilt of all sinne, voluntary or vnuoluntary, [Page 1249] and withall he sheweth that such vnwilling man-slaughter is a sinne. Yea, this is so cleere a point, that Cardinall Allen forgetting the doctrine of his fellowes; and the foundation whereupon they builde, in his booke of popish pardons, chapt. 5, telleth vs out of the Councell of Ancyre, holden well neere 1300. yeares since, in the purest time of Christian religion, when our aduersaries dare not say that the faith was corrupted, that the Apostles and Bishops haue euer beside the preaching of the Gospel, exercised the power of the keyes cō mitted to the Church, and inflicted due punishment for euery deadly sinne, iustly respecting the greeuousnesse thereof: and among the rest he noteth, that for murtherers if it were not voluntary, were appointed seuen yeares penance; but if it were wilfull, till the ende of their life. Now would this Councell so ancient and so pure, as the Iesuite pretendeth, haue enioyned so long penance and punishment for innocent persons, and such as had committed no sinne at all? So then to ende this matter, albeit the Lord acquit the party after a sort that hath slayne a man vnwittingly, so that there shall no iudgement of death passe vpon him, yet hee was constrayned to forsake his owne house and inheritance, and to dwell in a strange place, and to suffer many inconueniences, to his decay and impouerishing, and peraduenture his vtter vndoing, his wiues and children. Wherefore God would haue the party that offendeth vnwittingly, neuerthelesse to abide some punishment, to the intent he may humble himselfe. And I suppose there is no good man, if such a thing should befall him, but would be humbled and greeued for it all the dayes of his life, and craue of God forgiuenesse of what is past, albeit there were no euill meant on his part; and likewise pray vnto him earnestly for the time to come, that he would rule his hands and his feete better, & so order all his steppes that he neuer swarue frō his holy commandements.
Now to come to the ground of the Doctrine, three sorts are heere directed touching blood; the people, the auenger, and the Iudge. The people is restrayned, the auenger is permitted, the Iudge warranted and allowed. The people is restrayned, not permitted: the auenger is permitted, not restrayned: the Iudge is permitted and allowed, nay commanded to draw the sword. The people sinne if they shed blood; the Iudge if he do not.
This teacheth, that it is a sinne for men to do that which GOD hath appointed to bee done,Doctrine. We may not doe lawfull things vnlawfully. when they haue no particular calling or commandement for them to doe it. This is manifested vnto vs in the facte of Zipporah, the wife of Moses, taking a knife, and circumcising her sonne. Circumcision was one of the sacraments that God had ordayned, that euery male of eight dayes should be circumcised, and haue the foreskinne of his flesh cut off, Exo. 4, 25. howbeit she sinned greeuously, because she would doe it without a calling, which was for man, not for the woman to do: and therefore it appeareth shee had no moe children, as we obserued elsewhere, chap. 12, and beside she wanted the presence and company of her husband a long time after, and when she returned vnto him, shee was vexed and afflicte [...] by the emulation of Miriam a [...] Aaron. So Saul sinned in offering vp sacrifice, who ought to haue stayed for the comming of Samuel: sacrifices were commanded of God, but he did it without a calling, & therefore Samuel telleth him he had done foolishly, 1. Sam. 13, 14. The like we might say of Vzziah, 2 Chron. 26, 16, otherwise a good king; he went into the Temple of the Lord, and presumed to offer incense, which was peculiar to the Priests: and therefore hauing no direction from God, though hee did a good thing, yet he was presently smitten with leprosie, 2 Chr. 26, 14, 20. This we saw before in Korah and his company, chap. 16. Amnon abusing his sister Tamar by filthy incest, ought by the law of God to suffer death, Absolon killeth him with the sword, he did that which God commanded, Leuit. 18, 9, 29, and Dauid had to answer for it, because he put him not to death; neuerthelesse Absolon sinned greeuously in the doing of it, because he was no Magistrate.2 Sam. 13, 28 So then the point is plaine, that a man may sinne, and that greeuously, in doing the things that God commandeth, when he hath no warrant to do them.
The grounds are these. First, he doth it Reason 1 without any commandement from GOD. Whensoeuer a commandement is limited to persons and places, to them it is a commandement, and to no others. The commandements and orders that are directed to such as are free of a citty, or of a company, or incorporation, are no commandements to those thar are forrainers: so in this case, a commandement to some maketh it a sinne to them, if they leaue it vndone: whereas on the other side, the not commanding maketh it a sinne to others that doe it, because it is the commandement that maketh things eyther lawfull or vnlawfull. Where there is no sight, there can be no blindnesse, but it is blindnesse when it is found in ye subiect where sight ought to be. We cannot say there is blindnesse in a stone, because it is not capable of sight. Therefore wee say, that in indifferent things there can be no sinne, eyther to do, or not to do, & the ground is, because there is no commandement. Secondly, it is a rule, that all good being out of his proper subiect is euil. Consider this in the natural body. Is it not euil in nature, for the eye to be in place of the hand, yt should be in the head? Or for the finger to grow in the fore-head, that should be in the hand? this maketh a monster in the body, when a member is out of his proper subiect. So we may say for morall good, whē it is out of his proper place, it is no more good, but is turned into euill.
If any aske, what is ye proper subiect of good? I answere, the proper subiect of good is he to whom it is commanded; and the vnproper subiect is, where there is no such commandement,
Ʋse 1 By this a man may looke into himselfe, and see as it were in a glasse the defects and deformities of his soule, and namely, that hee doth many things good for the matter and substance, and good in those that haue a calling and commandement for it; yet euill in him, because he wanteth a commandement, and consequently hath no warrant for the doing thereof. All such haue cause to humble themselues for the euill which they haue brought vpon themselues, by doing good things without any good calling. To preach the word, to administer the Sacraments, to make publike prayer, are necessarie parts of the holy worship of God that must be performed, they are the onely instruments to saue the precious soules of men; and yet these, euen these are grieuous sinnes to men to meddle with them that haue no power or precept giuen vnto them to performe them. There is nothing so much commanded of GOD as to doe these things, yet nothing more sinnefull then these, when they are done without a commandement and a commission. If a man of a priuate trade and occupation shall presume to preach the word of God, hauing no calling thereunto, it is most vngodly, let his gifts bee what they may bee, let him bee able to speake with the tongue of men and Angels, and let him diuide the word of truth rightly, and interpret the same soundly, yet it is Anabaptistical, and a great sinne and impiety. So likewise we may say for priuate Baptisme to be performed by a woman vnder a pretence of necessity; as if there were any necessity in sinning, or to make the people of God goe out of their calling: and yet so wretched and wicked is our age, that this sinne is not onely committed, but also defended.
Epiph. cont. heres.One well obserueth that it cannot bee lawfull for women to baptize, and he confirmeth it by this, because it was not giuen to the mother of Christ that shee (who was blessed aboue all other women) should do it. If then it were lawful for any, then certainly much more for her to touch these holy things: what wicked women then, what bloody Zipporahs are those of our time that dare vndertake this holy thing without any calling? It is euill in those midwiues that vsurpe this office, but worse in those that commend and defend this sinne.
Let all therefore both men and women examine themselues in those things; if they haue broken the bankes that God hath set them, & haue yet carried it away, and no plague from God hath ouertaken them that haue vndertaken such workes impertinent vnto them, then let them know that they are to acknowledge the great mercy of GOD toward them, that he did not strike thē dead in the very act, as he did Vzzah that touched the Arke, 1 Sam, 6, 7 (otherwise a good man) because hee did a good act without any calling thereunto. Neyther let any dreame that God doth approue of them, because hee doth not presently punish them, Eccles. 8: but consider they haue to doe with a God of patience; and albeit they goe away, & prosper for a time, yet in the end hee will finde them out and punish them. Likewise in this kinde they offend, who take vpon them to reproue, whom, and where, and when they please, without due obseruation of fit circumstances. It is indeed a duty commanded that some should reproue, and some bee reproued for sinne, Leuit. 19, 14. Prou. 9, 8: yet euery man is not to reproue all, at all times and in all places, onely it lyeth vpon them that haue a calling to reproue, and therefore it is a sinne in others. So when priuate men take vpon them to reforme publike abuses, as to pull downe images, and to abolish the monuments of Idolatry, they sinne in this case against God and the Magistrate: against the Magistrate, in taking his calling out of his hand that belongeth to him: & against God, in that they doe it without his direction. True it is, the word teacheth that their altars should bee destroyed, their images must be broken downe, their idols burned; but it is a word to the Magistrate: he sinneth if hee doe it not, because hee performeth not Gods commandement: ye priuat person sinneth if he do it, because he doth it without any commandement, nay against the commandement. The brasen serpent must be stamped in pieces, if once the people offer incense vnto it, and commit idolatry with it, howbeit it must be done by Hezekiah; 2 Kings 18, 4. If a priuat man buy an house, & find therein sundry images & many monuments of idolatry, he may abolish thē; & if any of his family haue gotten such, he may take them away and deface them, as Iacob did cleanse his house, Gen. 35, 2: because he is a Master & Magistrate in his own family: but to do it in publike, where he is no Magistrate, he may not without sinne, as the Magistrat himself may not omit it without sinne.
Secondly, euery one ought to labour to Ʋse 2 know his owne calling, and to be assured how farre it stretcheth, and will beare him out. This should perswade euery one of vs, that in euery good thing which wee doe, wee should be sure that sinne cleaue not vnto vs, and that we attempt nothing, before we haue our commission sealed and sent vnto vs. When we goe about any thing, it is not enough to weigh how good it is, but to looke what warrant we haue to do it. It is not the goodnesse of the thing that will free vs from sinne, but the warrant that wee haue to doe it. We must haue a generall warrant that the worke is good, and a particular also, that it is good for vs, and in vs.
But some will say, how shall a man know, Obiect. [Page 1251] that he hath a commandement in particular to do this or that? Answer. I answere, if any man be such a one as hee to whom the commandement is giuen: or if the commandement bee giuen to him in generall, then hee may gather that the commandement doth belong vnto him in particular, so that in doing the same, he shall not onely doe a good worke, but the worke shall be good in him. So then, euery man must reason thus with himselfe, God hath commanded me to doe it, and therefore out of conscience to his commandement I will do it, forasmuch as to obey is better then sacrifice, and to hearken then the fat of rammes, 1 Sam. 15, 22. And if Saul himselfe had obeyed, it had beene better for him then to haue offered vp his sacrifice, though it had been of the chiefest of ye things, which should haue beene destroyed. It is a policy of Satan, and it were good that none were ignorant of it, and that all would take notice of it, that if he cannot make men abide and abound in euill, but that they will needes bee doing of good, then hee will labour to make them doe good vnlawfully and vnseasonably, by bringing them to doe some good, whereunto they haue no calling. Thus hee maketh againe to himselfe, euen by the workes themselues of godlinesse: and therefore it should be the care and wisdome of euery man to look to Gods word, and to his owne warrant in doing of any thing, and not suffer our selues to be deluded by him. If the disciples of Christ had duly obserued this, they would neuer haue desired to bring fire from heauen & consume the Samaritans that would not receiue him, as Elias had done to destroy the captaines that scoffed at him, 2 Kings 1, 10. Luke 9, 54, but they would haue considered, that they were not indued with the same spirit, neyther fitted with that calling, nor armed with that power. Peter would not haue drawne the sword to strike the the high Priests seruant, if he had called to minde that the sword was not put into his hands, Math. 26, 51. Let euery man labour to see what God hath called him vnto, and looke to the things commanded vnto him: priuate men may not take vpon them to reforme euery thing that is amisse, hauing no authority thereunto: and if they should come to suffer for such things, they shall finde but little comfort in theyr sufferings, because this is to suffer as euill doers, albeit not for doing of euill.
Vse 3 Lastly, if it be vnlawfull to do good sometimes, when it is done vnlawfully, then how much more is it vnlawfull to do that which in it selfe and in it owne nature is vnlawful? And if God reiect the actions of men when they are done in an euill manner, how much more doth hee abhorre the workes of carnall men when they are wicked & vngodly in the very substance? And if he accept not those actions wc might be don wel, if they were done by another, how much lesse those yt can be wel done by none? Of which wee may say with Salomon, Behold the righteous shall bee recompenced in the earth, how much more the wicked and the sinner? Prou. 11, 31. If the faithfull offend in doing lawfull things, much more doe the vngodly, that neuer regard to doe any good. And if they sinne against God that heare his word amisse, how much more sinfull are they that will not heare it at all? And if they prouoke the wrath of God that doe good in an euill manner, much more doe they that sinne in an euill matter, and most of all when the heart is euill also, as Prou. 21, 27, The sacrifice of the wicked is abomination, how much more when he bringeth it with a wicked minde? The faithfull haue many times a good intent, when they thinke to doe God good seruice, and yet are not accepted, because they faile in the maner: woe then to those whose very hearts are set vpon euill, and haue no delight in that which is good at any time.
30 Whoso killeth any person,Deut. 17, 6, & 19, 15 Math 18, 16, 2 Cor. 13, 1. Heb 10 28, 1 Tim. 5.19 the murtherer shalbe put to death, by the mouth of witnesses: but one witnesse shall not testifie against any person, to cause him to die.
31 Moreouer ye shall take no satisfaction for the life of a murtherer, which is guilty of death, but he shalbe surely put to death.
33 And yee shall take no satisfaction for him that is fled to the citty of his refuge, that hee should come againe to dwell in the land, vntill the death of the Priest,
33 So yee shall not pollute the land wherein yee are: for blood, it defileth the land, and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.
34 Defile not therefore the land which ye shal inhabite, wherein I dwel: for I the Lord dwell among the children of Israel.
The third and last part remaineth, laying forth the office of the Iudges touching slaughter: wherein obserue two things; first, the Law of putting the murtherer to death, which must passe by the verdict of two or three witnesses, verse 30. Secondly, the Iudges are forbidden to take any satisfaction for the life of a murtherer, because innocent blood shed defileth the Land, yea in such an horrible manner and measure, that all the water in the sea cannot wash it away, for the Land cannot be clensed of the blood that is shedde, but by the blood of him that shedde it. And no maruaile, seeing they might take no satisfaction for him yt bad killed a man at vnawares, to deliuer him from the city of his refuge before the death of the high Priest. From these words we learne, how heynous a sin murther is. Againe, that wilful murtherers are not to be spared, the eie of the Magistrate must not pitty thē, if they be desirous to reuenge the dishonour done vnto God, or to clense their own Land, or to saue their own liues. But marke farther how GOD will haue [Page 1252] such proceeded against; they shall not dye by the mouth of one witnes: he requireth in iudiciall courts, that euery matter should be tryed by two or three witnesses, that the guilty should not be acquited, and that the innocent might not be condemned.Doctrine. God wil haue no innocent person put to death. So then the point from hence is this, that God will haue no innocent person put to death, but that euery one should receiue according to his owne works. Deut. 13, 14, and 17, 4, Thou shalt enquire, and make search, and aske diligently, whether it be a truth, and the thing certaine: hee will haue no man condemned vpon accusations, suspitions, and presumptions, Esay 5, 13, Psal. 37, 6, Pro. 24, 23. This was the sin of Saul, who commanded to kill the Priests of the Lord, 1, Sam. 22, 16, as if they had conspired agaynst him, Iob 29, 16.
Reason 1 The grounds are these; first from the nature of God, he is a iust and righteous God, the Iudge of all the earth, and hee respecteth no mans person; therefore they that sit in his place and execute his iudgment, and haue his Name communicated vnto them, ought to deale vprightly, Deuter. 1, 16, 17. Secondly, wrong iudgement is abominable in the sight of God, Pro. 17, 15, whether it be to iustifie the wicked, or to condemne the innocent. Thirdly, it kindleth the Lords wrath against the land, when innocent blood is shedde, Ier. 26, 14, 15, As for mee, behold I am in your hand, doe with me as seemeth good and meete vnto you; but know ye for certaine, that if ye put me to death, yee shall surely bring innocent blood vpon your selues, and vpon this citty, and vpon the inhabitants thereof, as 1 Kings 21, 19.
Vse 1 The vses follow. First, this serueth for instruction to all that are in authority, to take heed to themselues, that they walke with a right foot, and turne neyther to the right hand nor to the left, according as God requireth Leuit. 19, 15, Thou shalt doe no vnrighteousnes in iudgment; thou shalt not respect the person of the poore, nor honour the person of the mighty, but in righteousnesse shalt thou iudge thy neighbour. Against this they offend many wayes: when they giue false iudgment, and cause the same to be executed: when they deferre iudgment, & put it off, as Felix did from day to day, Acts 24, 25: for while iudgment hangeth thus in suspense, the iust is often taken for the vniust, and contrarywise the vniust fot the iust: lastly, when the sentence rightly pronounced is delayed, and sometimes not at all executed. The Scripture expresseth the fault and the punishment by one and the same word,Gen 4, 7, 13 Esay 24, 20 1 Peter 2, 24 to teach that they should be ioyned together, and not seuered, and that hee should be holden for innocent and vnblameable that hath no punishment inflicted, Exod. 20, 7: and therefore the errour of the Romanists is blasphemous, who lay this iniustice vpon God, that he forgiueth the faithfull theyr offences, but retayneth the punishment. All men doe very willingly confesse, that it is a very haynous crime to condemne the iust man; but they doe not in like manner, and with like zeale abhorre from iustifying the vngodly: but the Spirit of God testifyeth, that they are both abhominable in his sight, he abhorreth the one no lesse then the other:Why the guilty ought not to bee spated. and so it ought to bee with those that sit in place of iudgment, otherwise they transgresse the Law of God, which commandeth, that his blood should be vpon his owne head. Againe, such persons are for the most part made worse and worse, and are neuer brought to repentance, as experience commonly teacheth. Besides, by this sparing and winking at euill, the godly are often grieued, and sometimes are emboldened to euill. Lastly, other wicked men by their example are encouraged, and theyr hearts are hardned. Hence it is that Salomon sayth, Prou. 24, 24, Hee that saith vnto the wicked, Thou art righteous, him shal the people curse, nations shall abhorre him. This equity doth Moses also propound in the Law, If there bee a controuersie betweene men, and they come vnto iudgement that the Iudges may iudge them, then they shal iustifie the righteous, and condemne the wicked, Deut. 25, 2.
But it will be said, Obiect. that the Scripture teacheth, that God iustifieth the vngodly, Rom. 4, 5: and therefore hee that executeth iudgement may do the like also. I answere; first, Answ. that is lawfull for God to do, which is not lawfull for man.
Againe, God in iustifying the vngodly, of vnrighteous maketh him righteous, and by paying a deare price for him, cleanseth and washeth away his impiety, and giueth vnto him another minde then he had before, which no mortall man is able to do; and therefore it is vnreasonable to pretend the example of God, or to alledge it to iustifie themselues when they iustifie the vngodly. This corruption must needes be euill, because it proceedeth from euill fountaines; for iudgment is stayed, or peruerted, eyther through feare, or couetousnesse, or hope, or hatred, or fauour, or malice, or letters, or such like affections which blinde the eyes, and stoppe the eares, and peruert the wise, 2 Chron. 19, 6, 7. But in the meane season they displease the Lord, and by winking at the wicked they make thē selues abominable to the chiefe Iudge of heauen and earth, before whom they must come to be iudged: and in sparing of greeuous transgressours (which ought to be punished) they make themselues accessaries to theyr transgressiōs, & many times like Saul & Ahab, & Pilate, they beare a part of the punishment.
Secondly, this admonisheth all Iurers, that Vse 2 they take great heed whom they acquit, and whom they condemne. If they condemne the innocent, theyr blood will be required at their hands. And if they iustifie any that are guilty of blood (which is a crying sinne) or other haynous enormities, & labour the rest of their fellowes & companions to ioyne with them, they are brethren in euill, and stayne the [Page 1253] iudgment seat with vnrighteous proceeding, which is worse then if they should cast dust and doung in the Iudges face. These doe often forget that they are sworne men, and giue theyr verdict vpon theyr oth: for if they did, they would not so lightly set theyr soules to sale. These for the most part thinke themselues excused by the Iudge, and hang more vpon his mouth, then hold themselues to the matter. Such persons ought not to be simple men, but such as should be able to iudge, and to discerne betweene right and wrong.
Vse 3 Lastly, let vs come to witnesses, which are other parties in the matter of iudgment, and are especially aymed at in this place; it directeth and informeth them to know what they do, and where they stand. Let them take heed what they depose, lest by forswearing themselues, they renounce the liuing God, and bring damnation vpon theyr soules. A man would thinke that an oth were such a weight and burden vpon the conscience, that no man would dare to steppe forth, and lay his hand vpon the booke, and afterward sell himselfe to the diuell. There is nothing so vile & wretched, but some will bee found as vile to set it on foot. If Ahab be sicke for Naboths vineyard, Iezabel can quickly by her letters procure two false varlets and vnthrifts in Samaria to beare false witnesse against him, 1 Kings 21, 10. So when the malice and enuy of the Pharisees grew to be extreme against Christ, and that they feared the fall of theyr kingdome, though he were innocency it selfe, yet there were found false witnesses to condemne the innocent, Math. 26, 60, 61. Hence it is, that the Ecclesiasticall Lawes haue not hand ouer head admitted all without difference and discretion to be brought and allowed as witnesses, but haue set downe seuen iust considerations of exceptions against witnesses, in this manner,
The first point to be respected in witnesses is, that they be of age: for such as are infants, children, or yonglings know not the depth of the cause, nor the validity of an oth, nor the distinction of matters whereupon they are to be produced, and therefore they may stand by while the iury is impanelled. And to these we may ioyne the old doting age which decayeth in vnderstanding, no lesse then it doth in strength of body. Secondly, the condition of the persons, whether they be bond or free. The tenant for his land-lord, the seruant for his Master, the father and sonne one for another are worthily esteemed to be partiall witnesses. Thirdly, the sexe whether it be man or woman: for a womans testimony wanteth much of the weight of the other, because many of them are partiall and passionate, & light creatures, if it be opposed against the testimony of a wise and considerate man. They are soone ledde aside by affection, by pitty or fauor, and therefore neuer any of them were admitted to sit in place of iudgement, where the Iudge should know neyther father nor mother. Fourthly, discretion; for idiots and lunatike persons, or mad men, would prooue but mad witnesses to be admitted in tryals of truth, who cannot discerne aright of themselues and of theyr owne estate. For how should they be able to diue into the causes of other men, that haue not the vse of reason or vnderstanding? Fiftly, fame is not to be contemned in this case: for they should bee men of good report and credit in the places of theyr abode: not common swearers, not lyers, not drunkards, and ruffians: for such as sweare commonly, make no more conscience of an oth taken before a Iudge, then of an oth sitting vpon theyr ale-bench: and such as are tainted and stayned with the reproch of many euils, will easily bee drawne to adde one sin of periury more to the heaps of their other wickednesse. Sixtly theyr estate or ability, what theyr lands or liuings bee, what goods and substance they haue, where their dwelling and abode is, whether they haue any thing to lose; and bee able to make satisfaction, if happely they be found tainted. For beggers and bankrout, strangers and straglers, vnknowne and vntryed, may soone bee brought to lift at an oth for a little money and for hope of gain: and the party grieued and abused by theyr falsehood and forgery, shall purchase theyr eares (when they are in the pillery) at a deare rate if he list to sue at the Law for them. Lastly, theyr faith or religon is of speciall consideration, because that is the bond of all good order. If they feare God and regard theyr conscience, there is no feare of them, we need make no scruple of conscience to allow of them. For infidels, Turkes, heretiques, or vnbeleeuers make little account to renounce & sell Christ and the Christian faith (which they doe not beleeue) fot a small gaine and aduantage. Neuerthelesse, the Gentiles themselues did put such religion in othes, if they had sworne solemnely by their false gods, that they feared vengeance to fall vpon them,Iuuen. satyr. 8. if they did breake them. Thus wee haue seene what witnesses ought to bee: now let vs see how they offend when they are such as they ought not to be. For no man must thinke it a small offence to wrest iudgment, and to be a false witnes:A false witnes offendeth sixe wayes. inasmuch as they offend against God, against the truth, against the Iudge, against the person accused, against the commonwealth, and against themselues.
First of all, they sinne against GOD himselfe, who is the Author of truth and the President of iudgment seates; for they feare not to lye shamelesly to his face, and to pollute and defile his Tribunall, they despise and contemne his Law, and call vpon him to be a witnesse of falsehood. Secondly, they do offend against the truth, which is that onely light [Page 1254] wherein the knowledge of things consisteth: this they go about to darken with theyr lyes, and to hide it from the sight of men, as they that couer a candle vnder a bushell, or like to theeues that cannot abide the light, but put it out, that neyther they nor their doings may be espied. Thirdly, they transgresse against the Iudge, who pronounceth sentence according to the words of the witnesses, and maketh their depositions as a rule to guide and direct him. It is a common thing for the Iudge to erre and to go astray,Phil. Bosquieri theatrum patie. p. 280 being seduced and deceiued by their falsehood, pronouncing with his mouth, sealing with his hand, and striking with his sword, otherwise then it ought to be: who ought to be the instrument, the oracle, and the interpreter of God. Fourthly, against such as are accused and brought to iudgment whether they be guilty, or not guilty. If they be guilty, and bee acquitted and discharged by them, they free them from punishment, which might bee a good meanes to doe them good, when they should receiue according to their deserts: and besides, they encourage them in euill, because to escape without punishment, inflameth them with a desire to continue in euill. If they bee not guilty, they are wronged and oppressed by their false testimonie, eyther in their life, or in their goods, or in their name, or in such like earthly blessings.Wilh Zepper de leg Mosaic. lib. 5, cap. 7. For whatsoeuer is taken from the condemned person by sentence of the Iudge, is all done by the fault of the false witnesse. If life be taken from him, he is the murtherer: if he lose any of his goods, hee is the theefe: if his good name be impaired, he is the slanderer. Fiftly, against the commonwealth, because the end of iudgments and of the courts of iustice is not attayned, to wit, the peace and tranquillity of the people. For wherefore serue so many places and seates of iudgment, but that wee should leade a peaceable and a quiet life? The end of warre is said to be peace, so the end of suites is, that we should not sue. Now this great and precious iewell of peace is wronged and wrested, when the Iudge, following the rule of the witnesses, and iudging according to things alledged and proued, doth condemne the innocent, and absolue the guilty person. For as hee is iniurious against my body yt cutteth off a sound arme or leg; so is he against ye citty, which casteth way a good and profitable citizen. Again, as he is hurtfull to my body, that doth not cut off a rotten member, or perswade the Surgeon to cut it or to burne it, when need requireth, because the sound members that remain are endangered thereby: so likewise he that moueth or perswadeth the Iudge to acquit a guilty person, who is no better to the common-wealth, then a rotten member is to the body, is an enemy to the state, and iniurious to the body politicke. Lastly, against himselfe,False witnesses doe hurt themselues most of all. because he depriueth himselfe of all blessings belonging to soule and body. The Lord professeth himselfe to bee a sharpe and speedy Iudge against those that sweare falsely, Zach. 5, 4. Mal. 3.5. Hence it is, that Salomon sayth, A false witnes shall not be vnpunished, and he that speaketh lyes shall not escape, Prou. 19, 5.9, and chapt. 25, 18, A man that beareth false witnes against his neighbour is a maule, and a sword, and a sharpe arrow, to wit, not onely toward his brother, but striking, piercing, wounding, and hurting himselfe. It is the part of an enuious person to pull out both his owne eyes to put out one of his neighbours: but such are all false witnesses, they annoy themselues in soule and body, that they may hurt the body onely of their brother.
So then, a false witnes doth hurt himselfe more then he doth another, or can do. He may by his false testimony take away his goods or his life, or his name, and this is all: when in the meane season he destroyeth and damneth his owne soule, and casteth it into hel fire, there to be tormented with the diuell and his angels.
CHAP. XXXVI.
1 ANd the chiefe fathers of the families of the children of Gilead, the sonne of Machir, the sonne of Manasseh, of the families of the sonnes of Ioseph, came neere and spake before Moses, and before the Princes the chiefe fathers of the children of Israel.
2 And they said, The Lord commanded my Lord to giue the land for an inheritance by lot to the children of Israel: and my Lord was commanded by the Lord, to giue the inheritance of Zelophehad our brother, vnto his daughters.
3 And if they be married to any of the sonnes of the other tribes of the children of Israel, then shall their inheritance be taken from the inheritance of our fathers, and shall be put to the inheritance of the tribe, whereunto they are receiued: so shall it bee taken from the lot of our inheritance.
4 And when the Iubile of the children of Israel shall be, then shall their inheritance be put vnto the inheritance of the Tribe, whereunto they are receiued: so shall their inheritance bee taken away from the inheritance of the tribes of our fathers.
WHereas Moses had spoken before of the diuiding of the inheritance in generall among the tribes: in this place a certaine speciall case is propounded by the Manassites touching the right of inheritance before assigned to the daughters of Zelophehad, to wit, how prouision might bee made yt the same portion might remaine in that tribe, and not be conueyed or translated to some of the other tribes. For they propound these 2 as repugnant one to ye other, the right of succession which these women had obtayned, and the priuiledge of the yeare of Iubile, which they thought was weakened by this meanes, if happely these maydes should marry to any other husbands then men of their owne tribe; neyther did they know how to cleare this doubt. But Moses, instructed of God, setteth downe a Law, that inheritance should not passe from tribe to tribe, and that such as were inheritrixes might not marry any of other tribes, but among their owne onely, which was carefully obserued by these women. This is the summe of this chapter, wherewith the whole booke is concluded. In this obserue three points;The contents of this chapt. first, the question of the Manassites; secondly, the resolution of Moses; thirdly, the marriage of the daughters of Zelophehad. Touching the first, it is handled in these foure verses. The question was moued by the chiefe heads of the tribe of Manasseh, how the inheritance might rest: without a manifest detriment to their tribe? For if they should marry in another tribe, it was as much as to cut off an arme from the body. And by this meanes it might come to passe in processe of time, that the chiefe portion assigned to one tribe might be possessed by men of other tribes, which would breed great confusion and disorder. This practice and proceeding of theirs teacheth, first, that the Magistrate is and ought to bee the supreme Iudge in causes of inheritance. Secondly, no man ought to bee Iudge in his owne cause. Thirdly, wee see how they come to Moses, not in contempt or with a commotion, as if they meant to gaine that by force which they could not obtayne by fauour, but they beare themselues lowly and dutifully as became them to the Magistrate, when they say, The Lord commanded my Lord: and againe, My Lord was commanded, Doctrine. Inferiors must reuerence their superiors. &c. From hence wee learne, that it is the duty of all inferiors to reuerence the superiors in gesture, in word, & in deed. We might also shew that Magistrates must acknowledge themselues to rule vnder God, and to be Lords vnder that highest Lord. But wee will onely handle this point, that inferiors must vse speeches of reuerence, such as betoken subiection; this we saw before, chapt. 11, 28, and 32, 5, 25, 31. 2 Kings 5 13, 1 Peter 3, 6. Nehem. 2, 5. Esther 7, 3. 2 Sam. 24, 3. 1 Kings 1, 23, 24, 31. 2 Kings 2, 12, and 13, 14. Mal. 1, 6. 1 Sam. 25, 24, 25, 26 27, 28. Gen, 16, 9.
The grounds first, because superiors beare Reason 1 the image of God, and are to their inferiors in Gods place, as Moses was to Aaron, when the Lord sayth, Exod. 4, 16. Thou shalt be vnto him in stead of God.
Secondly, it is the expresse law of God, To honor father and mother, that is, all superiours, Exod. 20, 12. Psal. 82, 6. 1 Tim. 5, 3. They are set ouer inferiors for their good, not for their owne, 1 Tim. 2, [...]. where the Apostle teacheth, that Princes are appointed vnto eminent place, not to lift vp their hearts against theyr brethren, and to maintain themselues in all riot and excesse, but that the people may leade a quiet & peaceable life vnder them. Fourthly such do adorne the Gospel.1 Tim 6, 1.
This serueth to reprooue such as are so farre Ʋse 1 from giuing of good words, and vsing soft & gentle speech sauouring of Christian modesty and subiection, that they reuile them, rayle at them, and speake all manner of euill agaynst them; which they ought not to do vnto any, much lesse to their fathers, or masters, or Magistrates, to whom they are bound in a neerer band, and tyed to a farther duty. Hence it is, that Moses sayth, Exod. 22, 28. Thou shalt not reuile the gods, nor curse the ruler of thy people. It is deliuered as a generall precept, binding all that will be the children of God, Blesse them that persecute you; blesse I say, & curse not, Rom. 12, 14. Iam. 3, 9, 10. It is a thing acceptable to God, to speake euill of no man, Titus 3, 2. It is therfore a thing detestable, to speake euill of our superiors, vnto whom all dutifull language is due that sauoureth of peace and loue, nay of submission and subiection. The Apostle exhorteth seruants to bee obedient vnto their owne masters, and to please them in al things, Tit. 2, 9. not answering againe with stout and vnseemely words. Such then must learne by the feare of God to bridle their tongues, that they offend not that way, Iam. 3, 4.
Many there are, who in their seruice are reasonable, but they haue no rule ouer theyr tongue: they will not onely mutter and murmure, but giue curst and cutted answers. It is the fruite of an euill seruant to bee euill tongued, and to take liberty to taunt in vnseemly manner against those that are set ouer them. This was the sinne of Agar, that despised her mistresse, not onely in her heart, but likewise in speech, Ge. 16, 4. Let such consider ye words of Salomon, Prou. 15, 1. A soft answer turneth away wrath, but greeuous words stirre vppe anger, Iames chap. 1.20. Iudg. 8. verses 1, 2, 3. 1 Sam. 25, 32.
Secondly, we see the place of subiection is Ʋse 2 not an vnlawfull calling [...], neyther must wee think that Christianity hath abolished Magistracy and ciuill authority, but rather ratifyeth and establisheth it, Titus 3, 1. 1 Tim, 6, 1. [Page 1256] And it is lawfull for good men, and especially for Magistrates & Ministers to haue seruants, as Abraham had many, Eliah one & likewise Elisha. Ioseph had a Steward of his house, Iacob had men-seruants and mayde-seruants, Gen. 14, 14, and 15, 2, and 44, 1, and 32, 16. Mephibosheth had a seruant, and that seruant had twenty seruants, 2 Sam. 9, 10. This ouerthroweth the damnable sect of the Anabaptists and Libertines, who teach that Christians may not be subiect vnto any. Obiection. They obiect, that they are the Lords free-men. I answere, Answer. it is true, but this freedome is inward and spirituall, from sinne and Satan, and condemnation.
Obiect. Againe, they alledge, that wee are forbidden to be the seruants of men, Answ. 1 Cor. 7. I answere, the meaning is, wee are not to be addicted vnto them seruilely, in things vnlawfull and vnhonest, or in obeying theyr traditions as Gods Commandements. Obiection. But Christ saith, Call no man master vpon earth, Math. 23, 10, because one is our Master, Answ. euen Christ. I answer, this must be vnderstood as the former, when Christ forbiddeth to call any father, to wit, to hold him in chiefe, and not subordinate to Christ and for Christ.
Obiection. Againe, it is obiected that sinne brought in seruitude and slauish subiection of man to man. For albeit in the innocent estate, there should haue been teacher and scholler (thogh not by office and calling, to preach the word, or to teach schooles) and gouerners, and the gouerned, Answer. yet not master and seruant. I answere, sinne was the occasion of sundry things in theyr nature good, or at least through Gods mercy and blessing bringing good out of euill. For it brought into the world vpon man a necessity to marry, for the auoyding of fornication: yea sinne may bee saide to haue caused a necessity of Christs comming, as also to cause a necessity of preaching, and of laboring in the sweat of our browes, and a necessity likewise in relieuing the poore. Besides, euery kinde of subiection is not against the law of pure Nature, as might bee shewed by the subiection of the wife to the husband, and of the children to theyr parents. So then, seruitude is no new inuention of cruel men in these latter dayes, neyther is a faithfull seruant to be accounted a perpetuall asse, crouching vnder his burden. No man must be ashamed of that calling, neyther reprooue it as euill and vnlawfull, but rather labour to adorne the Gospell in it, by seruing, not with eye-seruice, but dealing faithfully as the seruants of Christ.
Vse 3 Lastly, all superiours must so carry themselues, as that they may deserue reuerence, and draw not contempt vpon themselues, 1 Tim. 4, 12, Prou. 16, 31, and 21, 30. Leuitic. 19, 32. 1 Tim. 5, 1, 2. And those duties are of diuers sorts which are to be performed by them, whereof they are put in minde by the names whereby they are called.
The first degree of this superiority concerneth parents, to whom it belongeth to teach,The dut [...]es of parents. to correct, to defend, and to prouide for theyr children, as we haue shewed already, chap. 30. This reproueth such as are carelesse what become of them, such as pamper them to much, and suffer them to doe what they list, till they shame theyr fathers & mothers, theyr friends, and the Church of God, and grow obstinate and incorrigible. Touching masters,The duties of masters. it lyeth vpon them to order theyr seruants and families aright, they must require of their seruants no more then is iust and equall, Col. 4, 1, remembring that they haue a Master in Heauen, who requireth onely things iust and equall at their hands: they are to prouide for them food and rayment, and such like necessaries, or else they are worse then infidels, and haue denyed the faith, Prou. 31, 21. 1 Tim. 5, 8. Likewise it behoueth them to teach and instruct them, as faithfull and beleeuing Masters haue done, and found a great blessing vpon theyr labors, Acts 10, 7. Gen. 24, 12.
And if Masters desire to haue theyr houses dutifull & subiect vnto them, they must chuse such as are religious, or be carefull to make them religious, that so they may obey for conscience sake. If at any time they shall make conscience to serue the Lord, they will not be slouthfull to serue theyr Masters. But there are many Masters, that are alwayes threatning theyr seruants, Ephes. 6, 9, and neuer speake kindly vnto them, to encourage them in wel-doing; there proceedeth nothing but fire out of their mouth, and smoke goeth out of theyr nostrils. And not so onely, but they command hard and cruell seruice at theyr hands, and after a sort sucke out theyr heart blood, by ouer-burdening and ouer-bearing them beyond theyr strength, like the cruell taske-masters of the Egyptians, who gaue the Israelits no straw to make them vp the tale of their brickes, but made them gather it themselues, and yet would diminish nothing of the worke, Exodus 5, 7, 8.
Thus were the people scattered abroad throughout all the land of Egypt, to gather stubble in stead of straw. And Sampson being a seruant, or rather slaue to the Philistims, was not onely made a laughing-stocke, but compelled to grinde in the prison-house, Iudg. 16, 21. Such masters are they also that are immoderate and excessiue in correction, & know no measure, as if theyr seruants were beasts, and not theyr brethren. Nay Balaam the false prophet is reproued of the Angel for his cruelty toward his asse,Numb. 22, 32. but these respect men no better then if they were asses or horses; for the whip is neuer from theyr backes, or the bridle from theyr mouthes, or the fist from theyr eares, or the staffe from theyr sides. Thus also did the taske-masters beate the officers of the children of Israel without any cause or desert. Now touching Magistrates,Exod. 5, 14. The duties of Magistrates. they are the fathers of the countrey and common-wealth, [Page 1257] they must be careful to plant sound religion among the people, and be carefull that God be serued in the first place, because they must rule for GOD and not for themselues. And thus did the godly Kings of Iudah. They must establish peace and tranquillity, that men may sit vnder theyr vines and figge trees, that there bee no inuasion nor going out, nor crying and complayning in the streetes. And they must publish and prescribe such wholesome Lawes, as may serue to keepe men in obedience; and when they are once enacted and established, they must not suffer them to rust for want of execution, but remember they are the Ministers of God to take vengeance on him that doth euill, Rom. 13, 4. If then they suffer men to doe what they list, as if there were no king in Israel, if they be carelesse of Gods seruice, if they doe not defend the innocent like Ahab; nor punish the transgressors, or command vniust and vnlawfull things, or spare offenders that ought to dy, like Saul; they prouoke the wrath of God against themselues, as wee haue shewed already in the former chapter.
5 And Moses commanded the children of Israel, according to the word of the Lord, saying, The tribe of the sonnes of Ioseph hath saide well.
6 This is the thing which the Lord doth command concerning the daughters of Zelophehad, saying, Let them marry to whom they thinke best, onely to the family of the tribes of their father shall they marry.
7 So shall not the inheritance of the children of Israel remoue from tribe to tribe, for euery one of the children of Israel shall keepe himselfe to the inheritance of the tribe of his fathers.
8 And euery daughter that possesseth an inheritance in any tribe of the children of Israel, shall bee wife vnto one of the family of the tribe of her father, that the children of Israel may enioy euery man the inheritance of his fathers.
9 Neyther shall the inheritance remooue from one tribe to another tribe, but euery one of the children of Israel shall enioy euery man the inheritance of his fathers.
The second part of the Chapter followeth, which is the answere of Moses to the former question, where hee commendeth those that made this demand, and then he setteth downe first a particular Law touching the daughters of Zelophehad, that they should marry to whom they thought best, howbeit within their owne tribe; and secondly a general Law binding perpetually all daughters among them that possessed any inheritance in any tribe of the children of Israel, that they shall be wiues to one of the same tribe; thus euery one should quietly enioy his own, and the inheritance should not remoue from one tribe to another. Out of this diuision wee might obserue sundry instructions.We must commend good in whomsoeuer. First Moses commendeth that which these chiefe fathers had well spoken and well done, teaching that wee ought not onely not to dispraise that in which others haue well deserued, but wee should praise and commend it.
Thus hee did to these daughters before, Chapter 27, 7, when they sued for an inheritance. Secondly, in that they are directed to marry to whom they thinke best, we see that none are to be denyed marriage which is the ordinance of God. It entred into none of theyr hearts, to remedy the alienation of inheritance by restrayning any from marriage when daughters fell to be inheritrixes, but it was left free to them, according to the precept of the Apostle, 1 Cor. 7, 2. Againe, it teacheth that marriage is not to be enforced vpon any, eyther by the Magistrate, or by the parents, or by any gouernours, Gen. 24, 57. 1 Corinth. 7, 39. For this were to exercise tyranny ouer our children.
For as children ought to haue the consent of theyr carefull parents, and not to dare to bestow themselues without their aduice, which practice wee see in the very Gentiles, as appeareth in Euripides, where Hermione answereth Orestes, Eurip. in Andromacha. desiring of her a promise of marriage,
That is,
So likewise parents ought to haue the consent of their children, & not bestow them vppon others against their wils; for that were to lay an euill foundation, and to fill the house with iarres and dissentions. Thirdly, obserue that Moses sayth, Euery daughter shall be a wife vnto one of the family; teaching vs, that howsoeuer the marrying of many wiues was practised among the Patriarkes and people of God, yet this is the Law of Nature, that one man should haue one wife, & not wiues, Gen. 2, 24. Mat. 19, 5. But to come to the maine point,Doctrine. The inheritance of the Israelits must continue and remaine in one tribe. wee learne that the inheritance of the children of Israel must remaine and continue in one and the same tribe, and neuer passe from tribe to tribe.
The reasons of this Law giuen vnto them are, that the Israelites might enioy, euery man the inheritance of his fathers, verse 8: and for this cause are the borders of euery tribe so carefully assigned afterward.
Secondly, that it might certainly he known that the Messiah came of no other tribe then of the tribe of Iudah, according to the promise and prophecy of Iacob, Genes. 49, 10. [Page 1258] The tribe shall not depart from Iudah, till Shiloh come. Thirdly, that peace might bee preserued, and confusion auoyded among them, whereas if the inheretrix had not beene restrained by this Law, but left at liberty, the bounds of euery tribe in processe of time would haue beene abolished. These Lawes did onely binde the Iewes touching inheritances, & not impose a necessity vpon others, as we haue shewed before, chapt. 27: as likewise that the eldest must haue his double portion, and that no man might lawfully sell the fee simple of his inheritance; which precepts, with sundry others, if they should be brought into all Christian commonwealthes, would turne vpside downe the very foundation of them, and alter all Lawes and customes generall and particular, and bring in an horrible confusion. For other nations doe hold their lands by see simple, but God holdeth the Israelites as his farmers, Leuit. 25, 23, The land shall not be sold for euer, for the land is mine, for ye were strangers and soiourners with me: hee would not haue them as owners, neither to be as purchasers of that land. Now let vs come to the vses.
Ʋse 1 First, it is the ordinance of God that euery man keepe his proper inheritance, to haue and to hold the same as his owne. Distinction of inheritance is agreeable to his word, whatsoeuer the madde spirits of the Anabaptists doe teach. Obiect. It will bee said, that this is a fruite of mans first sinne and disobedience, and that if he had stood in his innocency, there should haue beene a community of all things. But mans transgression brought in this priuate possession. Answ. I answere, wee will not reason what should haue beene, forasmuch as wee see what man hath done, and how he is fallen. It is in vaine for a man to thinke how rich hee should haue beene, if his house had not beene burned, when hee seeth it is consumed sticke and stake to the ground, and hee become a poore begger. So likewise, it is needlesse to debate and dispute what should haue beene if Adam had stood, seeing God made man good, but he sought out many inuentions, Eccles. 7, 29. For inasmuch as man is wholly corrupted by sinne, that communion (if any should be) cannot in this estate take place, but euery man must know what is his owne, and what is not his owne.
Ʋse 2 Secondly, this should teach parents to prouide for their daughters as well as for theyr sonnes, and not to leaue them to the wide world, especially in these our dayes, wherein more enquiry is made what they haue, then what they are: and what goods are without them, then good things are within them. But God sheweth by this Law, that hee hath no lesse care of them then of sonnes. Men are to consider that their daughters are their children, as well as their sonnes, and therefore euen they must bee prouided for also. The Apostle teacheth, that parents should lay vp for their children, 2 Cor. 12, 14, not for one child onely, or for his sonnes onely. Nature teacheth, that if any member be weake, it is chiefly to be strengthened. The woman is the weaker vessell, and needeth to bee supported: and it encourageth them in obedience when they see themselues respected. And what a shame is it to parents to bring them into the world, and then to leaue them as it were destitute to the wide world?
Thirdly, there are some that extend this Ʋse 3 Law to all the Iewes in generall, as if they were all forbidden to take a wife any where saue in theyr owne tribe. But if wee marke the words of the Law, we shall finde that they are not to be vnderstood of men, but onely of women; and not of all women neyther, but of such as are heyres, and receiue a possession for want of issue male. These might not marry out of theyr tribe; but others which had none inheritance, were left free to marry where they pleased, whether in theyr tribe or out of theyr tribe: because this is rendred as a reason of the Law, that the inheritance might not remoue from one tribe to another, verse 9. It was lawfull for them to take a wife of the nations round about them, that was not of the seed of Abraham, when there was no danger by a contrary religion, as appeareth by many examples, Mathew 1, 3, 5: so was it permitted to them to make choyce of a wife out of another tribe, that was not to inherite her fathers possession.
And this was neyther forbidden in the Law, nor yet obserued by the Iewes.To marry in their owne tribe, was neither forbidden nor obserued. Exod. 6, 23. The Law did not restrayne theyr marriage, because it medleth onely with those that were heyres, and forbiddeth the possessions of the tribes to be confounded and mingled together. If then the Law did not abridge them, wee may well suppose and presume that they did not obserue it. For, not to speake of former examples, Moses married not a wife of his owne tribe, neyther of any tribe, but a Cushite, that is, one of the Midianites, which inhabited Arabia, of which see before, chapt. 12. Aaron also his brother married Elisabet; she was the daughter of Aminadab, and the sister of Naasson, which was of the tribe of Iudah, Numb. 1, 7, and 7, 12- Ruth 4, 20.
So Iosabeah the daughter of the king Iehoram of the tribe of Iudah was married to Iehoiada the high Priest, 2 Chron 22, 11. Elizabeth the wife of Zachariah the Priest, the father of Iohn Baptist, was of the daughters of Aaron, Luke 1.5, and was the cousin of Mary, Luke 1, 36: but it is certaine and without all controuersie, that Mary was of the tribe of Iudah, Luke 5.
But it will be obiected, Obiection. that the Leuites being dispersed among the other Tribes had a dispensation from the former Law, and therefore they might marry wiues of diuerse tribes from themselues, but it was otherwise with the rest.
Answ. I answer, first it is vaine to distinguish against the Law, where the law doth not distinguish: if then they had any priuiledge, let them bring forth the charter, and shew their euidence, or else we cannot beleeue them.
Againe, albeit the Leuites were scattered heere and there, yet many of them dwelt together, and there were whole Cities in a maner of the Priests, 1 Sam. 22, 19. and therefore if they had pleased, or had thought themselues charged in this case, they might haue hadde choise of wiues of their owne tribe. Lastly, this was no better obserued by other Tribes, then by the Leuites. For Dauid of the tribe of Iudah married Michal the daughter of Saul, who was of the tribe of Beniamin, 1 Sam. 18, 20, 27. & 9, 1. Likewise the eleuen tribes hauing in a manner destroyed the Beniamites in a battell, professe among themselues that they might not giue them of their daughters, beecause they had sworne, Cursed be he that giueth a wife to Beniamin, Iudges 21, 18. declaring thereby, that they were not restrained by any law, but by their oath: and to what end did they make such an oath, if they had beene before forbidden by the law of God without their oath? Many such like examples might bee brought foorth, to shew that this Lawe did not simply restraine the marrying in other Tribes.
Ʋse 4 Fourthly, from hence we may conclude an argument against the vulgar edition of the Scripture, which in this place doth manifestly corrupt the text, and bringeth into manifest error; for it readeth the text thus, All men shall marry wiues of their owne tribe and kindred, The Latine translation false. & all women shall take them husbands of the same tribe: both the which beeing generally taken, may well be taken for vntruths. Whereas the originall neuer speaketh of men marrying out of their tribes, neyther of all men generally, but of those onely that are theyr fathers heyres. Bellarmine that must help at a dead lift,De verbo Dei, lib. 2, c. 12 answereth, That these two are all one, and doe not differ; which argueth an hard forehead rather then a sound answer: for hee blusheth not to affirme any thing when he is put to his shifts. We cannot therefore receiue that interpretation for authenticke and canonicall, which is directly repugnant vnto the doctrine of the Scripture, and the continuall practise of the Iewes. And as for those that would haue the Hebrew text amended by the Latine translation, it is no better then to goe about to bee madde with reason. For where the truth is, there can be no error; and where no errour is, what need any correction? To conclude this point,Paul de Sancta Maria et iscop. Burgensis in addit. ad cap, 36, Numb. I will oppose the testimony and iudgement of Paul de Sancta Maria, a great byshop and sometimes Chancellor vnto the King of Castile, directly against Bellarmine, one Papist against another, whose words are these: In this precept our translation swarueth very much from the Hebrew verity, &c: and the reason of the Law beareth witnesse to the trueth of the Hebrew, for this was the end thereof, that the diuision of inheritances that was to be made might remain perpetually amongst the Tribes, so that nothing of the land which fell to bee in the lot of the Tribe of Iudah, might returne at any time to the lotte of Beniamin, and so of the rest. Therefore the Law was giuen of those onely (which did succeed in their fathers inheritance) that the Tribes should not bee shuffled or mingled together, because thereby the inheritance would passe from one tribe to another, which was against the ordinance of God: but other women which had brethren, and consequently did not succeede in the inheritance of their father, were not forbidden by this Law, but that they might marry with whom they would of any other tribe, because it appeareth euidently, that from hence would not follow the confusion of the lots. Neither do we reade of any dispensation that the Tribes of Leui and Iudah had to ioyne in marriage one with another: for there needed no dispensation, where was no prohibition, &c. This testimony is cited by Drusius.
Lastly, obserue touching the Iewish inheritances, Ʋse 5 that at the yeare of Iubile, the inheritance solde or morgaged, returned agayne to the owner, as we may reade Leuit. chapter 25, verses 8.9. This fell out euery fiftieth yeare: then the Trumpet of Iubile sounded, & they proclaimed liberty and freedome thoroughout all the land, vnto all the inhabitants thereof: then seruants were set free, then debts were forgiuen, then euery man returned vnto his owne possession and family, Verse 10.
This solemne and sacred time was instituted for these causes: First,Why the Iubile was instituted. to moderate and bridle the couetousnesse of such as hoped and gaped after other mens possessions, and to teach euery man to be content with his owne estate, and not enter vpon the possessions of others, as Ahab did vpon the vineyard of Naboth.
Secondly, to keepe a true Chronology, & a certaine computation of time, which is very necessary and profitable in the reading of histories, to know where and at what time euery thing was done.
Thirdly, to maintayne a distinction of the Tribes, vntill the exhibiting of the Messiah, according to the prophecy of Iacob, Gen. 49, 9, The Tribe shall not depart from Iuda, till Shiloh come. For howsoeuer many do vnderstand the word (Shebet) in this place of the Scepter, yet I doe not remember in all the bookes of Moses, wherein it is often vsed, that once it is vsed in that sense, albeit it be in other bookes afterward. Lastly, to figure out the redemption of Christ, who indeed broght a true Iubile and freedome when the fulnesse of time came. Hee proclaymed liberty with his owne voyce from the tyranny of sin, of Satan, and of hell, Esay 61, 1, 2, 3, c. Luke 4, 18. He purchased a ful discharge from all our spiritual debts, trespasses, and transgressions, Ioh. 8, 34, 36, Ʋerily, verily, I say vnto you, Whosoeuer [Page 1258] [...] [Page 1259] [...] [Page 1260] committeth sinne, is the seruant of sinne: but if the Sonne shall make you free, then are you free indeed. Through him it is come to passe, that Satan hath no power to exact any debt at our hands, Christ hath cancelled the bill and hand-writing that stood in force against vs, 1 Cor. 6, 20 Gal. 4.5, 1 Pet. 1, 18, 19. Col. 1, 13, 14. Rom. 8, 2. This Law pertayning to the ceremonies of Moses, The Popish Iubile. the Papists haue taken vp, and horribly abused, and broght into vse in the times of the Gospel, and vnder colour thereof sell theyr pardons and indulgences, and abuse the people, and make sale of their soules. For as God had his Iubile, so the Pope hath his; howbeit, it is in an apish kinde of imitation, and can neyther be accounted this Leuitical Iubile, neyther yet receiued for Christian. It cannot be the Leuiticall, because in it no seruants are freed, no debts are remitted, no possessions of land are restored, as it was in the Iubile of the Iewes. And if the Pope himselfe would allow this, why doth not he beginne and giue good example to others, & restore Rome to it selfe, and others lands of the Church to the Emperour, he being the right and lawfull owner, and that proud Bishop onely an vsurper? Againe, in the yeare of Iubile the Iewes did neyther sowe nor reape: but at Rome it is nothing so, for then the Popes are most busie & the best husbands, then they sowe their indulgences thick & threefold, & reape a plentifull haruest by such merchandise. Hence it is, that whereas at the first this solemne feast, (which now keepeth the Popes kitchin hote for many yeares after) was rare, now it is growne more common, that it might be more gainful. The inuention of it was altogether vnknowne for more then twelue hundred yeares after Christ, and neuer heard of in the purer times of the Church. The first father of it was Boniface the eighth,Anno 1300 who promised full remission of sinnes to all those that would repaire to Rome, and pay soundly for a pardon, and this was to be done euery hundred yeares. This time was thoght too long, & was afterward abridged by Clement the sixt (who got the papacy in the yeare 1342.) to 50 yeares, after the manner of the Iewe. After him came Sixtus the fourth, in the yeare of our Lord, 1473, who thinking the times to come to slowly about,Piae fraudes. and finding the sweetnes of the former deuice, cut it off againe in the middes, appointed euery 25 yeare for a Iubile, and promised like pardons to all commers and goers: wheras before him Vrban the sixt, had brought it to 33, yeares: and lastly, it is come to ten yeares, because they would bee sure to lose no profit. See what the desire of mony worketh in these holy fathers, who oftentimes sell pardons so fast to others, that it is to be feared they neuer obtaine pardon themselues. Neyther can this Iubile be holden for Christian, in that poore pilgrims resort to Rome, and visite the Churches of Peter and Paul, but rather superstitious & blasphemous. For this is to tye grace to a certain time and place, wc is not tyed, Esay 2, 5. Ioh. 4, 23. Math. 28, 19. Secondly, this is to worship God with our own workes which he hath not commanded nor required, Esay 1, 12, Math. 15, 9, and to make sinfull men to merite the grace and fauour of God, whereas all such kinde of seruice is abominable in his sight. Lastly, they make sale of the grace of God, wc is much more precious then gold and siluer, & take money for remission of sins, which that proud Prelat is not able to giue. Thus are men pitifully deceiued,The Iubile is the Popes market and haruest. and God is horribly dishonored. And howsoeuer the good of the people is pretended, yet this Iubile is nothing else but the Popes market and haruest: his market day to sel his wares and commodities, and his haruest to gather in his pardon-money, wherby he emptieth the purses of others, but filleth his owne coffers. True it is, hee claymeth a power to dispense the treasure of the Church, that is, the merites of the Saints, and the ouermeasure of their workes and obedience, hee hath in store for all such as lacke;The Saints haue no ouer plus of works. but this is most iniurious and derogatory to Christ. It is proper to him to redeeme others, and to satisfy for them, who is made of the Father to be our redemption, 1 Cor. 1, 30. Againe, the Scripture expresly excludeth the sufferings of the Saints from the worke of redemption and remission of sinnes, 1 Cor. 1, 13. Acts 4, 12. 2 Cor. 5, 21, Acts 10, 43. Thirdly, if the satisfactions of the Saints were of so great worth & value, that they can take away and blot out the sinnes of others, then they might be truly called the Mediators of the New Testament; howbeit this is proper to Christ, Heb. 9.13, 14 15. Lastly, the Saints themselues are not able to pay theyr owne debt, much lesse the debt of others, and they that want the mercy and mediation of another, cannot be mediators for another. But the best Saints that euer were, or shal be, doe say, Forgiue vs our debts, & therefore they are not able to pay them. How then can they haue any workes of supererogation, or the measure of theyr workes running ouer, that haue not enough for themselues?
10 Euen as the Lord commanded Moses, so did the daughters of Zelophehad.
11 For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah the daughters of Zelophehad were married vnto their fathers brothers sonnes.
12 And they were married into the families of the sonnes of Manasseh, the sonne of Ioseph, and their inheritance remained in the tribe of the family of their father.
13 These are the commandements and iudgments which the Lord commanded by the hand of Moses, vnto the children of Israel in the plaines of Moab, by Iordan, neere Iericho.
The third part of the chapter remaineth, to wit, the marriage of these fiue daughters: what God had appointed, and Moses had published, they approue and allow. For Moses setteth downe, both where they married, and to whom. They matched in their owne Tribe, to wit, into the families of the sonnes of Manasseh, and particularly it is saide, They were married to their fathers brothers sonnes, that is, to their cousen germans.Doctrine. The marriage of cousen germans is lawfull. From hence we learne, that the marriage of cousen germans, that is, the children of brothers and sisters is lawfull. In the proofe of this point, no man must look for any expresse law or commandement to marry in this manner, because no man was euer commanded to do so: it is enough to shew that it is left free and not prohibited; & that will appeare by sundry examples of all sorts. The marriage of Esau the sonne of Isaac, is recorded to haue bin with Mahalath the daughter of Ismael, Isaacs brother, Gen. 28, 9, so that he married his fathers brothers daughter. And albeit hee were a wicked man and prophane, yet he is not reproued for marrying so neere of kinne.Gen. 29, 10. And Iacob himselfe is charged by his parents to take a wife no farther off, and therefore hee being the sonne of Rebecca matched himselfe with Rahel the daughter of Laban Rebeccaes brother; thus hee married his mothers brothers daughter, as Esau before him had married his fathers brothers daughter. In like manner we see the same in a sort betweene Isaac Abrahams sonne, the sonne of promise, and Rebecca the daughter of Bethael, sonne to Nahor, Abrahams brother, Gen. 24, 15, whereof the one is cousen german, the other is cousen german but once remoued.
To these examples it will be obiected, that they were all before the law, and therefore they might be lawfull: but the matter stood otherwise after the law. Let vs see therefore how the case stood after the law. And first, obserue the example of these daughters of Zelophehad mentioned in this place, of whom it is said, that they married their fathers brothers sonnes, verse 11. But it will be saide, that by brethren wee must vnderstand, nor naturall brethren, but others farther off. But if it were so, then it had beene sufficient to haue called them their fathers brethren without any addition of sonnes, or their owne brethren, and then indeed the marriage had bin left doubtfull and vncertaine: but the addition of sons to brethren doth rightly and readily distinguish the cousen germans from all the rest of their kindred. And to make the matter more cleere and apparent, it is euident that Zeloph [...] had had brethren of his parents that had store of sonnes; for what man of any vnderstanding wil exclude those that most properly may be meant, and runne to others that may vnproperly bee tearmed his brothers sonnes? Now that Zelophehad had brethren, and they also sonnes, is no way doubtfull, because out of the loynes of his brother Hepher came a great family, called in respect of the multitude of them, The family of the Hepherites, Numb. 26, 32. as of Gilead, the Gileadites. Furthermore, wee reade in Ioshua, of the marriage of Othniel the sonne of Kenaz, with Achsah the daughter of Caleb, Kenaz brother, so that they were brothers children, Iosh. 15, verses 16, 17.
If any heere also dally with the ambiguity of the word Brother, as suspecting and surmising that it is there taken for some kinsman farther off, and not properly for a brother of the same immediate parents: this may easily be disprooued by the terme after giuen to Kenaz, of younger brother to Caleb, Iudg. 1, verse 13, which plainely noteth the age and order of brethren in one family and from one parent, and not any order of kindred among those that are of diuers families and parents, according as the eldest sonne noteth the order of children in one family, as may appeare in the order of Genealogies, 1 Chron. chap. 2, verse 13, where the sonnes of Iesse are so distinguished and knowne by the eldest, the second, and so forward of the rest. And there also it appeareth, that Caleb had other bretheren, as Ierameel in the ninth verse, and the two and fortith verse, yea euen that Caleb which had Achsah to his daughter, as we may reade verse 49: and therfore in respect of those elder, Kenaz might well be so called, his yonger brother: nay hauing elder, wee cannot without great confusion of speech, and verie much vncertainety of meaning, referre the younger vnto any other of his kindred whatsoeuer.
Thus we haue seene diuers and sundry examples of the marriage of cousin germans recorded faithfully in the Scriptures, both of the godly and the vngodly, both before the Law and since the Law, and wee neuer finde that any of them were reprooued or gain-sayed; which may induce vs to hold them lawfull, and not against the Law of GOD and godlinesse.
Let vs passe from the Iewes to the ancient Romanes, and other Nations, and from the Romanes to our selues. The Apostle Paul teacheth vs in the second chapter of the Romans and the fourteenth verse, that the Gentiles which haue not the Law, doe by nature the things contayned in the Law: and it were not hard to shew out of diuers and sundry prophane writers, such at were Liuy, Plutarke, Cicero, Tacitus, Historiographers, Philosophers, and Poets, an infinite number of examples of such matches frequented among them: whereupon Caluin a most iudicious Diuine, and one of the foundest interpreters of these latter times sayth plainely, Tam Lege Mosis, quam gentium iure id semper licuit, that is to say, As well by the Law of Moses, as by the common law of Nations, the marriage of cousin germans, was alwayes lawfull.
True it is, sometimes for feare and sometimes for flattery; they haue bene induced to consent to incestuous marriages. Claudius Caesar the Emperor had concluded a mariage betweene himselfe and Agrippina his brothers daughter, yet they durst not celebrate the solemnities of their vnlawfull loue openly, (for it was incest) neyther was it practised before, that the brothers daughter shold be brought into the vnckles house as wife: whereupon he commanded the Senate to passe a decree,Tacit. annal. lib. 12. by vertue whereof, marriage betweene the Vncles and Neeces, daughters to their brothers, should from thence-forward bee accounted iust and lawfull. This they did readily & willingly to gratifie his desire, and yet for al that there was one only Gentleman of Rome that followed that president, who also was thoght to do it to win the fauour of Agrippina. So likewise when Cambyses fell in fancie with his owne sister, and was desirous to marrie her, which was neuer vsed amongst the Persians before,Herod. lib. 5. He called together his Iudges, and asked of them, whether there were any law to permit a man to contract matrimony with his owne sister: They knowing the kings disease as well as if they had felt his pulse, made answer, That they could finde no such law that suffered the brother to marry the sister: yet they had met with another law, that the Persian King might doe whatsoeuer hee pleased. Thus partly for feare & partly for flattery they resolued, respecting more their owne security then they did the Kings honour and honesty. Plutarch in his Romane questions sheweth, that a statute was enacted among them, by vertue whereof it was made lawfull for all men from [...]hat time forward to marry as far as to their cousen germans, (including them also) but in any higher or neerer degree of consanguinity they were vtterly forbidden. This statute was no other but the very law of God and nature, which restrayneth and forbiddeth to marry neerer, but other degrees it leaueth free. Neuerthelesse I confesse, that he saith, It was long before this statute was enacted, & that one was endighted and like to be condemned for marrying with his cousen german, if he had not bene in speciall fauour with the people, wherby it came to passe, that the bill of enditement was suppressed. But who this was, or when it was, he concealeth, and I must needs say, I much suspect the truth thereof: because the forbidding of this degree could not bee ancient. For many brethren desired to match their children this way,Teren. in phormione. & thought they could not be better bestowed. Ligustinus, as Liuy reporteth (Decad. 5. lib. 2.) sheweth that his father gaue him to wife the daughter of his vncle. Tully reporteth that Cluentia was married to M. Aurius her cousen german. (Cicer. orat. pro Cluent.) And before Rome was builded, at the comming of Aeneas into Italy, a marriage was entreated off betweene Turnus and La [...]ia, who were borne of two sisters. This confirmeth that which S. Augustine writeth, (De ciuit. dei. lib. 15. cap. 16.) that before his time such marriages were lawfull among them.
But to leaue these forraine examples, let vs come home to our selues. In the 32. yeare of the reigne of Henry the eight, chap. 38, all persons are adiudged lawfull to marry, that are not prohibited by Gods law: which statute being afterward repealed and made void by Q. Mary, was in the first yeare of the late Queenes happy reigne restored to his former strength and vertue: and heereupon by the ecclesiasticall authority in the Land, a Table was made and put in print; contayning all the degrees vnlawfull in marriage by the law of God, and so holden vnlawfull in our Land; among which, cousen germans are not mentioned, and therefore are holden by the iudgment of our Church to be lawfull.
Thus we haue the continuall practise of the Reason 1 marriage of cousen germans in al ages, among the Iewes and Gentiles, and our selues, which sheweth the lawfull and laudable vse thereof: let vs now see a few reasons farther to manifest this point. And first, this is a sure foundation laid by the Apostle, Rom. 4, 15. Where no law is, there is no transgression. But there is no law that forbiddeth these to marry, eyther expresly, or by implication. For albeit we finde in the booke of Leuiticus a perfect direction touching marriage, & all other titles of kindred noted by the persons to whom they appertaine, to wit, father and mother, sonne and daughter, brother and sister, grandfather and grandmother, and the grand-children, vncle and aunt, nephew and neece; yet not any cousen in any degree, third, second, or first degree: and therefore these are to bee excluded from the former, and no way to bee sorted and ranged among the vnlawfull marriages. Secondly, sundry of these degrees forbidden, are not onely once expressed, but againe reiterated in the very letter of the law, and that in a diuers manner to note out the greater efficacy:Leuit. 18. as for example, the fathers wife, first in the 7. ver. Thou shalt not vncouer the nakednesse of thy father: and againe in the 8. verse, Thou shalt not vncouer the nakednesse of thy fathers wife. Likewise her sister, in the 9. verse. Thou shalt not vncouer the nakednesse of thy sister, the daughter of thy father: which is repeated againe, verse 11. Thou shalt not vncouer the nakednesse of thy fathers wiues daughter, begotten of thy father, for she is thy sister. Lastly, thy aunt, noted in the 12. verse. Thou shalt not vncouer the nakednesse of thy fathers sister: then he addeth in the next verse, nor of thy mothers sister, and againe in the 14. verse, nor of thy fathers brothers wife; touching all which three (beeing euery one thy aunt) the prohibition of any one had debarred the rest.
The law then being so copious and plentifull to repeate much forbidden before, it is certaine it would neuer haue omitted the mention of one whole degree, and the same [Page 1263] also the greatest of all the rest, to wit, cousin germans, if the matching of them together had beene vtterly vnlawfull, as all the rest are which are mentioned in the Law. This is the prerogatiue of the word, that it is a perfect word: & as the Law is in no point superfluous, so it is in no case defectiue.
Thirdly, among all the titles of kindred mentioned in Leuiticus, there is not any whereunto cousin germans may in any sort be referred: and therefore as they are not expressed, so they are not included vnder any degree prohibited.
For if they might be comprised vnder any of those heads, it should bee vnder the title of brethren and sisters, which indeed in a generall sense doe often in Scripture contayne not onely cousens in the first degree, but in the second, third, fourth, and farther also. But by this extent of the words, we should bring vnder the prohibition of marriage, as well the one as the other, which I suppose few will admit.
Wherefore the Lord to preuent this generality of brotherhood, and mistaking of the Law contrary to the true meaning thereof, the sister is limited by determinate notes of difference from the cousins, that shee is termed the daughter of thy father or mother, Leuit 18, 9, and begotten of thy father, verse 11: and therefore the titles of brother and sister, cannot bee extended so farre as to cousin germanes, and if not they, much lesse any other.
Fourthly, the bringing of cousin germans within the compasse of the degrees prohibited is to leaue the matter at vncertainty, and the Law of God to determine nothing. For how farre shall wee haue such cousins restrayned? once onely remoued, or twise, or how many degrees? And if any answere, onely the first degree: I would know why the first more then the second; or the second more then the third? seeing that the one is no more to be proued out of the Law of God then the other.
As for those that alledge the words of the Law, Leuit. 18, 6, None of you shall approch to any that is neere to him, to vncouer their nakednesse: if they be rightly weighed, they giue no colour to such interpretation, nor liberty of such extension, but rather serue as a barre to seclude them out of the prohibition. For if any other degrees then are after expressed should bee meant, then all cousin [...] [...]n any degree, though neuer so farre off, euen an hundred times remoued, should be included within the former prohibition, which no wise man will affirme.
Neyther may wee imagine, that the Lord would giue such a Law, not to come neere any of the kinne, and neuer expresse what kinne hee meaneth, but leaue vs at randon, euery man to coniecture, and euery man to hold what he pleaseth.
So then it is euident, that the wordes are not to be stretched so largely, but are to bee gathered into a more narrow compasse, and to a more strict senfe, such as may bee inclusiue to all the degrees afterward in particular rehearsed and recited, and exclusiue to al others.
Fiftly, the Law of God setteth downe sundry threatnings of most horrible iudgments vpon the heades of such as breake the bounds of Nature, and are pursued with the censure of abomination, of wickednesse, of villany, of filthinesse, committed,Leuit. 20. and with the sentence of blood, of death, of cutting off, of fire, and of barrennesse, not onely vpon the one party, but vppon the other, neyther onely vpon the man, but vpon the beast: neuerthelesse, among all these, the cousin germans are no more touched in the punishment, then they were before in the prohibition.
Lastly, as the threatning is noted, so also is the execution of the threatning, remembred. For there is no incest committed against the holy Law of God mentioned in the Scripture, but it alwayes carrieth a note of reproof, and a brand of Gods iudgement with it: but in the examples of the marriages of cousin germans (which are many in Scripture) not the least touch of any reprehension or correction. Ruben went vp to his fathers bed and defiled his concubine, Gen. 35, 22, & 49.4, 1 Chron. 5, 1, and hee is punished with the losse of his birth-right.
Abshalon went in vnto his fathers concubines which he had left to keep the house, 2 Sam. 16, 21, and he is punished not long after with a violent death, and liued not out halfe his dayes, 2 Sam. 18, 14. The incestuous Corinthian committed fornication with his fathers wife, and hee is censured by the Apostle with excommunication, and deliuering him o [...]r to Satan, 1 Cor. 5, 1. Lot in his drunkennesse committed incest with his owne daughters, and is plagued with the birth of obstinate enemies of Gods Church, the first fathers of the Moabites & Ammonites, Gen. 19, 33. Iudah defiled his daughter in law Tamar, indeede in ignorance, yet duly reproued by himselfe, & effectually repented, so that he neuer lay with her Gen. 38, 16. Amnon fell in loue with his sister Tamar, and lay with her, and immediately after his lust he is punished with lothsomnes in himselfe, & hatefulnes in Absolon toward him, & plagued with a sodaine and violent death in the end, 2 Sam. 13, 14, 15. & 28, 29. Lastly, Herod tooke his brothers wife, and hee is reproued for it by Iohn Baptist, Mat. 14.4, 10. & Iohn Baptist is taken away from him and the vnthankfull world, who was as a shining candle in ye darknes of the world, which was no small plague. And if wee may giue any credit vnto ecclesiasticall histories, touching this Herod who was called Antipas, hee that defiled his bodye with most filthy Incest, and embrued his hands with h [...]rmelesse and innocent blood,Centur magd. ce [...]t. 1. l: 1 c [...] [...] and abused his tongue to mock Christ [Page 1264] our Sauiour with his cursed Courtiers, felt not long after the vengeance of God: For as he gaped after honour and sought ambitiously to be entituled with the name of a king, he and his proud minion with him were in the second yeare of the Emperour Caligula condemned to perpetuall banishment, and at Lyons in France they ended their daies in shame, contempt, reproch, and misery. A fit death for such a life, Ioseph. Antiq. lib. 18. cap. 9. Euseb. lib. 2. cap. 4. In all these examples wee see that although the Magistrate leaue these sins of incest vnpunished, yet good men doe not passe by them without reproofe euen in the greatest personages; and God doth not let thē alone without a iudgement, and the Scripture doth not record them without a due note and censure of the abhomination. And may we then in reason thinke, that God, and good mē, and the Scripture it selfe would be silent, and haue let passe so many mariages of Cousen-germans without any one checke or chastisement, if they had bene against the law of God & godlinesse? Nay rather we may wel think, that seeing they go away so cleerely without any the least note of reproofe, yea and some of them with no small approbation and commendation at the hands of GOD and good men, they are not at al incestuous & impious, but most lawfull and allowable.
Vse 1 Now let vs come to the vses. First, this serues to reproue the Church of Rome, wc as it is corrupt in the cheefest parts of christian religion, so is it in none more corrupt thē in the matter of mariage, because they restraine that which God hath left free, and they leaue that free which God hath restrained: an euident profe among other things, that the Roman Church is an Antichristian Church. And first it is plaine, that they maintaine the lawfulnesse of mariages within the degrees expresly forbidden. For whereas by the law of God, Leuit. 18, touching consanguinity, they which are placed in the transuerse vnequall line, cannot marry at all, because they are to be holden as parents and children: yet if they bee distinct foure degrees from the common stocke, they may lawfully marry by the Popes lawes and canons; which is filthy, incestuous, and abhominable. And as they are loose when they should be strict, so they are strict when they should be loose: For wheras cousen germans are left free by the law of God (as wee haue already shewed & proued) they do condemne the same for no other cause, but to make way for popish dispensations. Againe, they teach that the Pope hath power to dispense with the degrees directly and expresly prohibited in Leuiticus, and that many of them are onely iudiciall & positiue constitutions, not grounded vpon the law of nature, but seruing peculiarly for that commonwealth of the Iewes. Hence it is, that that Antichrist of Rome did dispense with King Henry the eight to marry Katherine his late brothers wife. So Philip the second, Duke of Burgundy, had a dispensation to marry his vncles wife, as Ferdinand King of Naples had the like to marry his own aunt.
Thus hee that hath brought Kings and Princes vnder his feete, chalengeth authority aboue the Scriptures, and taketh vpon him to dispense with the word of God, and thereby vsurpeth power aboue GOD and his word. For this is one of their owne rules, In praecepto superioris non debet dispensare inferior, that is, The inferiour may not dispense with the commandement of the superior (Anton. part. 3. tit. 22. cap. 6.
If then the Pope dispense with the lawes of God, doth he not make himselfe aboue God? and is not this the Antichrist? or shall we foolishly looke for any other? Can any thing be more filthy and vile then incest? and yet hee hath not spared for filthy lucre to tollerate and allow that in the Church, which the Philosopher Plato an heathen man was ashamed off in his commonwealth, lib. 8. de leg. For he dispensed with Philip the second, late king of Spaine, to marry his owne Neece. Pope Martin the fift dispensed with a certain brother that married his owne sister. Nay Clement the seuenth for a great summe of money licensed Peter Aluaradus a spaniard to marry two sisters at once. Thus also he dispensed with Emanuel king of Portugall against the law of God, to marry two sisters, as Osorius testifieth, (Dereb. gest: Emanuel. lib. 2.) therby verifying the saying of the Apostle, 2 Thess. 2, 4, that the man of sinne shall oppose and exalt himselfe aboue all that is called God, or that is worshipped, so that hee as God sitteth in the Temple of God, shewing himselfe that he is God. These marriages did GOD hate and punish in the Gentiles, and for the foulenesse and filthinesse of them did God spew out the Canaanites, Deut. 18, 24.
Thus Iohn Baptist telleth Herod, that it was not lawfull for him to haue his brothers wife, Math. 14, 4: so that the former lawes were in force in the time of Christ as well as in the dayes of Moses,
Againe, the Apostle reprooueth the incestuous person among the Corinthians that had taken his fathers wife, 1 Cor. 5, 1. & therefore the former lawes remained firme vnder the Gospel, as well as vnder the law: and hee sheweth that such fornication is not so much as named, much lesse practised among the Gentiles, and therefore he willeth him to bee excommunicated from the Church: & where was this forbidden, but in the Law of Moses?
But to leaue this point at the present, as impertinent, let vs consider the degree wee haue in hand, how the Popish Canons and constitutions do restraine it. True it is, sundry Councels in former times, debarred the first degree of cousins, to the intent the diuine prohibition might bee kept with [Page 1265] the more regard and reuerence, and others afterward added thereunto cousens in the second degree. But when the Roman Antichrist sate in the Temple of God, and had brought both Kings and Councels vnder his checke & commandment, then he began to domineere, and all cousens to the seuenth degree were forbidden. But because this was thought too hard, and to sauour of couetousnesse and cruelty ioyned with pride and presumption, it was brought at length in the time of Innocentius the third, to the fourth degree, and sod take it the matter standeth vnto this day, that the Canons forbid foure degrees from coufen germans as vnlawfull. But the reason which they vse is no lesse sophisticall, then the law it selfe tyrannical, drawne (forsooth) from the proportion of the foure physicall humors in mans body. But what haue we to do with the Canons of this ambitious man, sitting in mens consciences and ruling ouer their faith, who haue turned out that beast to grasse long ago? Or why should we make any reckoning or account of his supereminent and omnipotent power which he claymeth in his dispensations, allowing that which God disalloweth, and disallowing that which he alloweth? Thus hee playeth fast and loose with the law of God, as luglers do to deceiue. For if the lawes of God cannot binde him, why should his papall lawes binde vs and our consciences? The Collegiats of Doway in their hereticall Annotations vpon Leuiticus,The divinity of the divines of Doway, set forth in their late translation of the old Testament, are not ashamed to maintaine this assertion, that all mariages in the right line, and in collaterall the first degree, as betweene the brother and sister, are onely forbidden by the law of nature, and that all other degrees depend vpon positiue lawes, which haue beene and may be altered: which opinion, how grosse & vile it is, we haue before declared. So then I will conclude with the saying of Beza in his 8. Sermon vpon the Cant. Touching the obseruation of holy mariage, I will not stay any longer in this horrible filthy stench, which neyther the Sunne can abide to see; nor the darknesse of the night can couer, nor the earth beare and endure. Alasse, O Lord, how long!
Secondly, this reproueth all such as not onely Vse 2 discourage from this marriage, but dare condemne it, both as impious and incestuous. Others that dare not go so farre, yet seeme to dislike thereof as comprised in those degrees mentioned in Leuiticus by an analogy or proportion: howbeit they holde also that such mariages are not to be dissolued, and that the issue of such mariages are not to bee accounted illegitimate. And they make a comparison betweene these, and the mariage of those that neglect the consent of their parents, who may continue together, if they confesse their errour, & do not iustifie their fact: so such as are maried in this degree of consanguinity eyther ignorantly or doubtfully, may vpon repentance of their error finde comfort. But from hence it will follow, yt such as do not acknowledge any error, or goe about to defend such marriages as being perswaded they are consonant to the word of God, cannot find comfort nor assure themselues they may lawfully haue the cōpany one of another, but stand endighted by ye law, if not of incest, yet of a great sin against God. Againe, I would gladly vnderstand what breach can bee committed within the degrees forbidden, wc may not iustly be accounted incest? Lastly, wheras it is obiected, that the vnkles wife which is expresly forbidden, seemeth to bee as neere as the vncles son, the one being of affinity, the other of consanguinity; it will follow from hence, that all the repentance in the world cannot help nor serue to giue comfort to the mariage of cousen germans. For let a man liue in incest, and marry any of the degrees expressed in the law, wee must know that to liue in the sinne, and to repent of the sin are contrary one to the other.
As for example, if I marry my vncles wife, and afterward vnderstand I haue done against the Law, though I seeme to repent and keepe her still, Poenitentia non agitur, sed fingitur, as Austine speaketh in another case, the Repentance is not true but counterfeit: and it may still be sayd vnto mee, as Iohn in like case did to Herod, It is not lawfull for thee to haue thy vnkles wife, Marke 6, 18.
But it will be sayde, Obiection. Suppose this marriage be lawfull, yet it being in the first degree that is made so, it is good not to come neere it, that wee may not fall into any that were forbidden; as if we see a dangerous pit, it were no wisedome to play neere it, but rather to keepe our selues aloofe, that so the daunger may be the farther from vs: as when God had set bounds for the people at the giuing of the Law, the people fled euen from them, that they might be assured not to transgresse them.
But this similitude carrieth more colour to mooue, then force to perswade. Answer. For this reason is onely an allusion; and if wee marke it well, we shall see it is a very vnfit and vnlike comparison. If Moses had of his owne head set any other bounds in the Mountaine, then those which the Lord himselfe had appointed to debarre the people from neerer accesse, it might haue bene some ground to leade vs to the like; as by prohibiting the degrees farther off, to debarre from the degrees prohibited by the Lord. But Moses did not so, albeit being supreame Magistrate he had the same power, and being wise he could haue seen the same reason so to do as well as wee. Now in that the people departed from the boundes which were set them, they did it not to yeeld obedience vnto God, or because they would not transgresse, Gods Commandement, neyther did they it by any direction from Moses, neyther is it recorded vnto any commendation of them, but it is imputed to the confused multitude of the people; and to the feare [Page 1266] that enforced them, not onely to shunne the bounds of the Mount, but to runne backe to their owne Tents: whereas doubtlesse they might with more praise & lesse reproofe haue holden the bounds prefixed by the Lord, then to haue fled from them afarre off, Exod. 20, ver. 18.
Let not vs therefore seeke to be wiser then God, or go about to set other bounds then he hath done. For this is a sure rule, the which we may approoue without feare of danger, that the Lords bounds are sufficient for vs, to keepe vs in euery good way. This we see constantly practised by the Priests and people of Israel: for rhe high Priest did keepe ye bounds of the holiest place appointed vnto him: the ordinary Priests the Tabernacle of the Congregation: the people, the Courts of ye Lords house, none of them for a supposed modesty restraining himselfe from the vttermost of the liberty giuen vnto him. For the people doe not shunne the doore of the Tabernacle with their sacrifices, nor the Priests the veyle of the inner Tabernacle with their daily seruice, nor the high Priest the presence of the Mercyseat, albeit they were all once driuen out of the Tabernacle and Temple also with feare of the glorious Maiesty of God which there appeared, Exod. 20, 34. Numb. 16, 42. 1 Kings 9, 11. as the people of Israel were from the Mountaine. And if the similitude pretended haue any force, wee may argue from it with better consequence after this manner; wheras the Israelites are commanded not to approch to the bounds of the Lords Mountaine to touch it vnder paine of death, and therefore they for feare did flye farther off, lest they should touch the Mountaine, and die: euen so whereas the people of God are by the Leuiticall law commanded not to approch to any of the kindred of their flesh therein specified to vncouer their nakednesse, (Leuit. 18, 6,) vnder the paine & penalty of most greeuous punishments; it shall be well and wisely done of vs, so farre to flye from them, that we do not so much as approch vnto them in any inordinate luste of minde, but flye all occasions that may draw vs thereunto: which course, if Amnon had holden toward his sister Tamar, he had not perished for presuming so farre within the bounds of the Leuiticall law. For the approching neere to her, in beholding her beauty, and in desiring and enioying her company in place too priuate and inconuenient, did draw him on to fulfill his loathsome lust; whereof I see not how there could haue beene laide by the deuice of man any stronger barre, thē the expresse limits of the Lords commandement, which might haue sufficed vnto him, & may likewise to vs, if any feare of God or of his iudgements be before our eyes: & if these cā not preuayle with vs, what may bee hoped or surmised by any new prohibitions deuised by men in the degrees otherwise lawfull?
Obiect. Againe, it will be obiected, that such marriages prooue vnfortunate, and neuer succeed well, but eyther parents, or children, or both repent of it when it is too late.
I answer, this is a very weake reason, Answer. to argue from the successe and the euent to proue the lawfulnesse or vnlawfulnesse of any matter,Ouid. epist. 2. of which the very heathen saw the incongruity. Thus do some prophane persons argue also against the mariage of the Ministers of the word, because many of their children are loose and disobedient; whereas though some proue otherwise then they should, and their parents would, yet do many thousands of their children and childrens children liue in obedience to God and man. And by this reason might the mariage of any seuerall estate and degree of men be taxed as vnlawfull. So if we cast our eyes vpon the mariages of many cousen germans, we shall see thē liue in great vnity and amity, in great loue and contentment betweene themselues, and bring forth a plentifull encrease of an hopefull and godly issue.
As for those that doe ascribe the ill successe in families to such matches, it is a plaine parologisme à non causa ad causam, to note that to bee the cause of ill euent, which is no cause at all. And in some particulars, where some of their children haue not proued in body or minde, or in both as was expected, as we see the like also in others, so I could alledge other causes more to the purpose, if I list to enter so farre, or to handle this at large. Thus do some make a mans profession of true religion and a good conscience to walke humbly before God, the cause of his pouerty, and decay in his temporall estate: the preaching of the Gospel to be the cause of dearth and famine: neuer obseruing how many persons haue prospered by seruing the Lord; and how great peace, and how long plenty, and what store of blessings the Land hath enioyed for the plentifull and powerfull preaching of ye truth among vs.
Lastly, it is obiected,Obiectic [...]. that such marriages are many wayes offensiue: and that we are commanded to giue no offence to Iew, or Gentile, or to the Church of God, 1 Cor. 10, 32, neyther to them that are within, nor to them that are without, But by such mariages, the papists are offended, the ignorant people that know not the law are offended, the weaker sort (that ought to be respected) are offended, and many of the godly brethren are offended, and generally not some fewe, but the whole multitude.
I answer, Answer. heere is much a doe about offence, and this is in effect as much as to say, that all men take offence at it: howbeit this conceyte is ouer lauish. I confesse, if this were true in euery part, there were iust and necessary cause to forbeare our Christian liberty for a time, rather then to giue an vniuersall offence. But I neither see nor heare of any such scandals or exceptions taken by the multitude (which [Page 1267] also are the ignorant sort) against such matches,Touching the offence of the multitude or ignorant sort. which are dayly in vse and practise before theyr eyes; neither is there any reason or likelihood that they should take such offence because they were the parties to the law-making in the high Court and Councel of Parliament for the lawfull liberty of such matches, and they haue the tables of degrees in manie places hanging openly in theyr Churches to be seene and read of all, and carry often about them, or at least haue in their houses the English Bibles expressing the same in commō vse. Touching the offence of the particular weaklings,Touching the offence of the weake. such as it may be are, or at least may be in any estate, when any such appeare and are knowne, they are much to be respected, and a long time to be borne withall, but yet not alwayes; for there is a time of ignorance to bee allowed to such, or rather a time wherin they are to learne and to be instructed, til the Christian liberty be sufficiently made knowne vnto them. This hath beene already thoroughly performed, to any that haue minds to learne, or hearts to enquire, or eares to heare; and therefore there is no reason that theyr wilfull ignorance and causlesse offence, should still hold our Christian liberty in perpetual slauery and seruitude. This therefore onely remaineth further to be performd in regard of their offence, to proffer the meanes of satisfaction and resolution, by opening to them the truth: wherein, if they wil still persist obstinate and stiffe-necked against the cleere shining thereof in their faces, as the Sun at noone day, then I may well say, the offence is taken by themselues, and wilfully holden, rather then giuen by others: and then they haue more neede to learne a rule of charity of the Apostles mouth then to teach vs one, which is, not to iudge their brother, nor to condemne another mans seruant, but themselues, seeing he doth stand or fall to his owne master, Rom. 14, 4, 10: and euerie man at the last day shall giue accounts for himselfe to God that iudgeth the quick and dead, before whose iudgement seate all must stand. And therefore they are not to iudge theyr brother in that which he doth to the Lord with thankfulnesse, as did those that did eate to the Lord with thankefulnesse, verse 6. and were not to be iudged by theyr brethren therein: where (if I do not mistake) I take the offence to bee the more forcible, then in this of the marriage of couzen germans, because that offence was grounded vpon the ceremoniall Law of God then buried and abolished, whereas this offence in the marriage of cousen germanes is grounded eyther vpon the rotten post of our owne fancy, or vpon the ragged peeces of the Popes Canons. Besides, the fauouring of the weake brethren in those ceremonies of Moses Law, was onely in ye time of the infancy of the Gospel, but when once in farther growth and deeper roote taken of the Gospel, they were vanished by the cleere manifestation of the truth, then they were mightily oppugned by the Apostles, and the offence little fauoured. In this case do we stand at this day in this matter of marriage between cousin germans, after so long abolishing of those popish Constitutions to the contrary,Touching the offence of the Papists. and sufficient manifestation of the law of God against them, so that the offence of the Papists is little to bee regarded, especially seeing it tendeth to the bringing of vs backe againe to their Canonicall seruitude, that is, the Antichristian yoke, which God forbid. For seeing we are escaped from them, why should wee suffer our selues to be entangled therewith againe? and why do we not rather stand for the christian liberty, whereunto the Lord hath called vs? And if we will soberly and seriously consider of this matter, we shall find that offence is rather giuen to a Papist by refraining that Christian liberty of Gods Law, then by professing & vsing of it in such marriages as are against their Canon. And by making scruple of such mariages as are prohibited by the Popes Canon doe we not confirme the Papists in the idoll subiection to the Popish Canon, and make them still to iudge amisse of the Christian liberty giuen vnto vs by Gods Law, and professed also by our owne Lawes? To conclude, a Papist (no doubt) would be more offended in his conceyte to see any refuse theyr Canonicall obedience by approouing or making such matches prohibited by them; whereas by refrayning or not approouing such mariages, great occasion is giuen to make the Papistes thinke well of theyr Canon, and of him that made it.
Lastly, from hence ariseth comfort to those Vse 3 that are already entred into such marriage as now we iustifie to bee lawfull. Howbeit, as they that disswade marriage in this kinde, do notwithstanding professe ingenuously, that they seeke not to intangle any mans Conscience that hath so matched: so in like manner, I write not to perswade or encorage any that are free to match this way, neyther doe I see why any should bee discouraged from it, or left comfortlesse that are already entred into it. Againe, albeit I teach the lawfulnes of this marriage, yet I would haue no man presume to enter and aduenture vppon the same, with doubt of mind, and perplexity of conscience, because then it becommeth sinne to him, forasmuch as hee doeth it not in faith. Lastly, where the ciuill Magistrate doth restrayn and prohibit this degree, it is meete & reason that the people should forbeare the same, as in all other ciuill ordinances, which are not repugnant to the morall law of God.
True it is, in Geneua and other free Cities there is some restraint of this degree, as appeareth by the Confession of [...]axony, sect. 18.Harmony of the Church, sect. 18. touching marriage; neuerthelesse, touching the lawfulnesse of the marriage of cousin germans, Beza is plaine in his obseruations vpon that Confession, when he sayth, Wee admonish the people diligently, that they doe not thinke that [Page 1268] this degree is forbidden in it selfe, that is, by the Law of God, either expressed or vnderstood, which is the Law of Nature. And we are to approue the politicall lawes of Princes touching these things, prouided that the conscience bee not snared and entangled.
Heereupon Peter Martyr aduiseth Magistrates, that they should take heede that they burthen not the people too much, and without waighty cause:Beza de repudii [...]. & Beza to the same purpose wisheth, that all Christian Magistrates would decree this matter for the lawfulnes of such matches as the first Councel of Paris did, rather then supra Deum ipsum & veteres Leges ciuiles sapere videri, that is, Then to seeme to bee wiser then God himself and the ancient ciuil lawes, in prohibiting these matches, which are not prohibited eyther in the law of God, or in the law of the Romanes. So then, where there is a law of the Magistrate in force that forbiddeth them, the precept of the Apostle euen in al indifferent things must take place, Let euery soul be subiect to the higher power, Rom. 13, 1. howbeit Christians must be subiect thereunto as to a politicke constitution, not to a diuine institution. But with vs there is no such positiue Law, but the matter is established according to the pure and simple word of God; neither is there any offence taken in our land against such matches, which is the onely reason why in many places they are forbidden. As then we haue shewed before, that this degree hath ground and foundation in ye word of God: so let vs see what is the iudgement and opinion of the learned, that if by the mouth of two or three witnesses euery trueth should stand, then by a clowde of witnesses, speaking as it were with one voyce, we may be mooued to giue our consent. And albeit no man is to builde his faith vpon men, which were to set our house vpon the sand; yet after the resting and reposing of our selues vppon the doctrine of the Law and the Prophets, it cannot but minister some comfort to see the generall consent in a manner and approbation of such as haue bin great lights of the world, worthy instruments of God, excellent Preachers of the Gospel, firme pillars of the church and constant defenders of the faith. Obiect. But it will bee obiected, That many learned men do condemne this marriage, and that there is great variety, dissention, and diuision among them, whereupon ensueth much doubtfulnes and distraction among the simple people that are not able to iudge and discerne betweene the one and the other.
Answ. I answer, first touching doubtfulnes, there are not many (if there be any) that enter into marriage of this kinde, but they ask the iudgment of others, and haue the opinion of moe besides themselues: and then touching the learned, there are not many that I know of, which simply condemne the same: & among these, some alledge Ambrose an ancient Writer, and some produce Tremellius among the later. Touching Ambrose, it cannot bee denied, but he holdeth this kinde to be prohibited in the Law. For, hauing in hand to perswade Paternus not to marry his sonne to his daughters daughter, that is,Ambros: Epist. 66. ad Patern. the Vnckle to the Neece, he bringeth this as a reason, that because cousin germans, which are a degree farther off then Vnckle and Neece, are forbidden, therefore that of Vnckle & Neece must be holden as prohibited. But herein he committeth a double error: one, in that he taketh the one match to be prohibited, which indeed is not; the other, in that hee conceiueth not that degree to be expresly prohibited, which indeed is prohibited. It were easie to trace out farther ignorance in this Father, otherwise of great desert: but to omit that, I will oppose against him the authority of Saint Augustine, no way inferiour vnto him, in well deseruing of the Church of GOD, and withstanding Heresies and Heretickes that pestered and poysoned with theyr leuen the purity of the Gospell. Both these were verie great Doctors of the Latine Church, and both liuing at the selfe same time, about foure hundred yeares after Christ. For he calleth this kinde of marriage (Aug. de Ciuit. Dei lib. 15. Cap. 16.) factum licitum, A lawfull acte; and sayeth, Quod fieri per Leges licebat, quia id nec diuina prohibuit, & nondum prohibuerat lex humana, that is, Which was lawfull to be done by the Lawes, because the law of God had not prohibited it, neither as yet had the law of man.
And whereas it was one cause of the prohibition of this kinde, for the multiplying of affinities, Austine obserueth, that the nephewes of the first men in the world might marry their cousin germanes, and that they had a religious care that the neerenesse of their kindred (being pulled asunder by the degrees of propagation) should not go out too far; & therefore by the band of marriage (among cousin germans) they endeauoured to binde it vp againe.
But touching Tremellius the case is not so cleere, neither so certaine what his opinion is, because hee giueth no note, but setteth downe certaine figures, whereby some gather that he maketh cousin germans a degree as far off as the vncles wife, and therefore therein by Analogy prohibited. Howbeit there is great cause to doubt,In Leu. cap. 18. whether his iudgement swayed that way, forasmuch as we finde the father and the sonne also noted with a like figure, as likewise the brother and sister, as if they were all in one degree, and that in the second degree, which I thinke no man will affirme. For it is plaine and certaine, that the son from the father is in the first degree in the line direct, and the brother and sister in the same degree, in the line collaterall: and therefore it is very doubtfull what his meaning is, hauing left no full explication thereof.
Againe, it is as cleere to me as the Sun, and I dare boldly auouch, that the vncles wife and [Page 1265] the cousin german are not both in one degree howsoeuer any man do cypher them with the same figure, or another discypher thereupon: because then the mother and hir sonne should be holden to be in one degree: for the cousin german may be the Aunts sonne, which Aunt as from her parent is the first degree, and her sonne being the cousin german the second: so that the Nephew marrying the Aunt, doeth marry her that is in the first degree, which is prohibited: but marrying her daughter who is his cousin german, he marieth in the second degree, which is not prohibited expresly, and not be holden to bee prohibited by analogy to the Aunt, seeing there is no like reason of proportion betweene the first & the second, or any diuerse degrees in the collaterall lines, but alwayes betweene the same degrees. So then, I holde it for an vngrounded and an vntrue assertion, that any degrees are forbidden farther off then cousin germans. But suppose these two were plaine and direct against the same, as indeed one of them is, what are these to the streame and current of the lerned writers which this age hath brought forth? who, as it were with one mouth (their pennes and tongues not diuided) doe hold and maintaine confidently and constantly the lawfulnesse of this marriage. And first I produce among this cloud of witnesses, Iohn Caluin, Iohn Caluine. whom we named before, who in the interpretation of the precept not to come neere any of the kindred of our flesh, hath these words, Non omnes consanguineas hoc nomen complectitur, Com. in 7. praecept. &c: That is, These words do not comprize all kinsfolks, because it is permitted to the cousin germans either of the fathers, or of the mothers side, to marry his cousin german either of the fathers or mothers side. This matter he maketh so cleere, that in the 385. Epistle he sayth of it thus, Quod lege dei mandatum est, &c. that is, It is not lawfull to call in question that which is commanded in the Law of God (as he taketh the freedom of cousin germans to be: for seeing it is not forbidden, we are commanded and enioyned to account the same to be left free for all men) and thereupon he giueth this resolution, that in this matter our consciences remaine free before God: so that in his harmony vpon the bookes of Moses, Com. in Leuit. cap: 18, 18. he termeth it diabolica Papae superbia qui nouos excogitando propinquitatis gradus, supra deum sapere voluit, A diuellish pride of the Pope, who deuising new degrees of kindred, would make himselfe wiser then God himselfe.
Now that which he speaketh farther tending to any restraint of this match of cousin germanes is in respect of the positiue Law of the Magistrate, which is the law of man not of God, and of the long vse of the contrary: in both which respects offence is taken at the practise of it, and therefore with them to bee forborne. Howbeit these things do no way touch vs, neyther can challenge any place in our kingdome, where we haue no law of man to forbid vs, no disuse or long discontinuance of it to discourage vs, neither any offence of learned or vnlearned to disswade vs: & therefore wee are no way bound in conscience, equity, or charity, to renounces that kinde of marriage. For, the question is not with vs, what is at all times, and in all places, and toward all persons conuenient, but simply of the lawfulnesse of it.Beza. The iudgement of Beza accordeth with the former testimony, and serueth as amply and fully to depose and witnesse this trueth, of which wee haue spoken before.
Peter Martyr shall be the next,Peter Martyr. professour of diuinity among vs in the late dayes of K. Edward; for howsoeuer some deliuer out that he is a man indifferent, or doubtfull and vncertaine in his opinion; it is certaine & a matter out of doubt, that these men neuer reade him with iudgement, but with partiality. For being themselues enemies in this case, and hauing taught the vnlawfulnesse thereof, they would draw all other also, eyther to be enemies thereunto, or haue them to sit still as silent, and to stand by as newters. But the truth is, hee is as resolute as the former for the lawfulnesse of such mariages by the law of God: as appeareth by a large discourse in the first of the Iudges, out of the law of God & the Romans, and sheweth the same not to be vnlawfull, but to be exempted out of the prohibition. For speaking of the marriage of Achsah with Othniel (of which wee haue spoken before) he sheweth, that if these two were brothers children, their marriage was lawfull, Non enim diuinis legibus coniugium inter [...]stos vsquam fuit prohibitum, that is, By Gods law marriage betweene such was neuer forbidden. And afterward, reprouing the opinion of Ambrose who disliked the same, thee faith, Quod verò Ambrosius, &c. And whereas Ambrose affirmeth, that such marriage is prohibited by the law of God no man can allow thereof, that aduisedly considereth either the law of God, or the deeds of the Fathers. Can any thing be plainer then this? or can any man deliuer his minde more expresly? So then to passe from him, I come to Lewes Lauater of Tigurine, Ludo. Lauater. a iudicious and painefull man; he expounding the 15 of Ioshua, saieth, Si Othniel Achsa consobrinus fuit, &c. If Othniel were Achsaes cousen german, hee might marry her to wife, but if he were her vncle, he could not by the law. Thus doth hee also speake of the same man and the same marriage in his Commentaries vpon the Iudges, where he saith. It appeareth by other places, Comm. in Iud. that they were cousen germans, and therefore marriage might bee consummated betweene them by the Law. To him I will adde Zepperus Minister of the Church at Herborne, he affirmeth,Leg. Mosai. ex. plan. lib. 4. c. 19 that the Law of God is so farre from forbidding the marriage of cousin germans, that it propoundeth sundry examples thereof; and after he had produced the practise of it in those we named before, to wit, Iacob and Othniel, Gen. 29, 12, 13, 19. Ioshua 15, 17. Iudg. 1, 12. hee [Page 1270] alledgeth other also, that Rehoboom tooke to wife Mahalath the daughter of Ierimoth the sonne of Dauid, and likewise Abihail ye daughter of Eliab the sonne of Iesse, who was the father of Dauid, 2 Chron. 11, ver. 18. So in the new Testament, Ioseph and Mary the blessed virgin were cousin germans, Matth. 1. ver. 15. Luke 3, 23, 24:Euseb: eccl. hist. lib. 1. cap. 8. and so doth Eusebius testifye the same in his ecclesiasticall history, out of a certaine Epistle of Africanus to Aristides. For Matthan begate two sonnes Iacob and Heli, as appeareth in the places before named out of the Euangelists, Iacob begate Ioseph, and Heli [...]ega [...] Mary. Io [...]ph & Mary were brothers children. And thus both Matthew and Luke are fully and fi [...]ly reconciled: for whereas o [...]e sayth, Ioseph was the sonne of Iacob, & the other saith he was the sonne of Heli, it is certaine he could not bee both, in one and the some respect, and therefore it must be taken in a diuerse consideration; and that is in this maner, hee was the naturall sonne of Iacob, but legall sonne of Heli; hee was the sonne of Iacob by consanguinity, but the sonne of Heli by light of affinity; that is, his sonne in Law, beca [...]se hee married his daughter Mary: as also Naomi calleth her daughters in law her owne daughters, and Dauid calleth Saul his father, 1 Sam. 24, 11: and Saul him his sonne, ver. 16 Neyther doth the ancient ciuill law condemn these marriages.
Lib. 1 instit tit. 10: de nuptijs.The Law of Iustinian is extant touching marriages, which is this, The children of two brethren, or two sisters, or of the brother and sister may lawfully be ioyned together in marriage. The same Law was established by Arcadius and Honorius the Emperors,God lib. 5 tit. 4 de nuptiis. that the marriage of cousin germans shall be allowed, and the children borne of them shall bee holden legittimate, and succeede their fathers in theyr inheritance. And heereunto doe the ancient Councels also accord, Epann. Concil. about the yeare of Christ, foure hundred ninety seuen, & Concil. Turon. 2. in the yeare fiue hundred and sixty.
Now the first that did forbid the marriage of cousin germans was Theodosius the Elder, as many testifie, and that by the counsell and aduice of Ambrose, Lib. 8. Epist. 66. which hee calleth the Theodosian Law, and in his time Austine testifieth it was in force. This is wholly, or at least for the most part taken out of Zepperus.
The next witnesse to be produced, is, Amand. Polanus, professour in the vniuersitie of Basil, in Syntag. Theol, lib. 10. cap. 53. who teacheth, that the sonnes and daughters of brethren and sisters may lawfully marrie by the law of God, whatsoeuer the Popes canon law say to the contrary, as Iacob married Rahel his cousin german. Of the same iudgement also is Chemnitius in his Examin.Chem. exam. part 1. For he sheweth that the prohibition of this degree is meerely humane, established for no other cause, but that the prohibitions of God might bee kept with greater reuerence; and where such prohibitions are, they ought to bee obserued; which is not denied of vs; howbeit that is not our case, where no such prohibitions are. I will annexe to these one forraine testimony more, & that is of Zanchius, a man of eminent note, who proouing that the incestuous marriages betweene the brother and sister,De oper. creat. part 3: lib. 4. c. 2 whether they be borne of the same father and mother, or of one of them onely, are vtterly vnlawfull: as also betweene the Nephew and the Aunt, and the Neece and her vncle, he hath these words: The marriage betweene the sonnes and daughters of naturall brethren is lawfull, as all the learned and godly agree without any controuersie, for as much as we neuer read the same forbidden in holy Scripture in any place, but rather allowed by many examples which were neuer condemned by any man. And albeit he wish that in all such places as is a restraint heereof, men should be subiect to the Magistrate according to the Doctrine of Christ, yet hee spareth not farther to deliuer his opinion in this manner: For my part I could wish for many causes, and those of no smal moment and importance, that marriages might simply bee made by warrant of the word of God, that whatsoeuer God himselfe hath left free and made lawful, the same might also be left vnto men as lawfull. I speake freely that which I conceiue of this matter. These are the forraine testimonies which I thought good to alledge at this present, to wc it were not hard to adde infinite others, who because they speake the same things, and run the same course that the former doe, I will not trouble the reader and my selfe any farther in rehearsing of them. I will conclude the whole with one more, & that is our owne countrey-man M. Perkins, Mast. Perkins a very iudicious & godly learned Diuine as any that this age hath brought forth, who in a Treatise, prouing that a reprobate may in truth be made partaker of all that is contained in the Religion of the Church of Rome, and that a right papist by his Religion cannot go beyond a reprobate, sayth thus: To go further, by Gods word they which are distant 4. degrees in the transuers equall line, are not forbidden to marry together, as cousin germans: thus the daughters of Zelophehad were married to their fathers brothers sonnes: This example as I take it, may be a warrant of the lawfulnes of this Marriage, howsoeuer the church of Rome do ouerthwart the Lord in it. Let me adde one thing more, and then I will end. Whereas wee are aduised by many in this question, to haue due consideration of offences that may arise in making such matches, I would wish also, and desire all those that are contrary minded, to haue good consideration of such offences as may bee giuen by two earnest disprouing the vnfitnesse and inconueniency of such matches, and especially by leauing in doubt and suspence the lawfulnesse of them, forasmuch as betweene parties of very good account both in calling and Religion, there haue beene and are many matches in this Land, of that kinde: & that betweene high and low, rich & poore, [Page 1271] noble and vnnoble, which haue beene vndertaken and finished by the iudgement of the godly and learned, so that it were not hard to produce sundry examples of Emperors, Kings Princes, Dukes, Earles, Barons, Knights, Gentlemen, & other of all sorts: which now to bring in question for the offensiue conceits of some, were more offensiue to the truth, to the Church, to the learned, and to men of all conditions, yea, more dangerous to the state of those parties, and preiudiciall to theyr yssue, then any man of iudgement or godlinesse would approoue. Thus much of this point, of this chapter, and of this whole booke.
The Lord almighty, the author of all number, of whose vnderstanding there is no number, Psal. 147, 5: who hath ordered all things in measure, number, & waight; with whom our dayes are determined, and the number of our months are set, Iob 14, 5: by whose onely mercy wee haue receyued strength to finish this booke of NVMBERS, containing the iourneys of the Israelites through the desert, from Mount Sinai vnto the plains of Moab by Iordan neere Iericho; and admonishing vs of the state of the Church in this life lying vnder the crosse, and at length receiuing deliuerance from the Ancient of daies: grant vnto vs, that being numbred among the children of GOD, we may haue our lot among the Saints, and be in the number of them that are sealed out of all the Tribes of the children of Israel, Reuel. 7, 4. and so rest for euer in the heauenly Canaan among the soules of iust men perfected, and the innumerable company of angels, Heb. 12, 22. Vnto him be praise and glorie in the Church, Amen.